a mappe of rome liuely exhibiting her mercilesse meeknesse, and cruell mercies to the church of god: preached in fiue sermons, on occasion of the gunpowder treason, by t.t. and now published by w.i. minister. . the romish furnace. . the romish edom. . the romish fowler. . the romish conception. to which is added, . the english gratulation. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a mappe of rome liuely exhibiting her mercilesse meeknesse, and cruell mercies to the church of god: preached in fiue sermons, on occasion of the gunpowder treason, by t.t. and now published by w.i. minister. . the romish furnace. . the romish edom. . the romish fowler. . the romish conception. to which is added, . the english gratulation. taylor, thomas, - . jemmat, william, ?- . [ ], p. imprinted by felix kyngston, for iohn bartlet, and are to be sould [by thomas man] at the signe of the talbot in pater-noster row, at london : . "the authors apologie" signed: tho. taylor. editor's preface signed: william iemmat. bookseller's name from stc. a variant of the edition dated . reproduction of the original in the henry e. huntington library and art gallery. some print faded and show-through; some pages marked and stained. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every 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processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -- controversial literature -- early works to . sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a mappe of rome : lively exhibiting her mercilesse meeknesse , and cruell mercies to the church of god : preached in fiue sermons , on occasion of the gunpowder treason , by t. t. and now published by w. i. minister . . the romish furnace . . the romish edom. . the romish fowler . . the romish conception . to which is added , . the english gratulation . apoc. . . i saw the woman drunken with the blood of saints , and with the blood of the martyrs of iesus . at london imprinted by felix kyngston , for iohn bartlet , and are to be sould at signe of the talbot in pater-noster row. . to all that wish well to ovr syon , heartily and vnfainedly : grace be multiplied and peace in our lord iesus christ. brethren , beloued in the lord : you see by the title , what you may expect in the booke following . i hope what it promiseth , shall be indeede performed . i wish it were more complete and accurate for your sakes : as it might haue beene , if the graue and diligent author could himselfe haue set it forth : but blessed be god , that his weightier employments doe not giue him leaue or leasure . i am glad i haue it for you as it is , through my earnest request to him : whose modesty thought it vnworthy the publication , and my paines in writing it . reasons of this my request and paines , i can giue you many . first , i thinke it necessary , that our god , our gracious and louing god , may haue the praise of all his mercies ( and namely that of this day ) still reserued to himselfe wholly . his workes are glorious , and the benefit of them not confined to a scantling of time . therefore these gratulations cannot be lesse seasonable now than they were at the day of deliuerance . secondly , this i hoped might be a meanes to restraine our declining times from gazing and doting on that pompous harlot , the church of rome . for when our nation shall see , and consider a fresh , how insatiable she hath alwaies beene of blood , and english blood ! i cannot thinke we can be so inconsiderate , as to dreame of any toleration , much lesse any sound reconcilement with so implacable an enemie . thirdly , i thought it not altogether impossible hereby to stop the slanderous mouthes of misse-conceiuing persons , scattered abroade through all the country , yet pleasing themselues in the common error : who seeing in some good men a difference of iudgement in some small matters , presently conclude them enemies of the state , &c. for this i will say of the author , ( and i say the truth in christ , i lie not , my conscience bearing me witnesse in the holy ghost : ) that hauing beene partaker of his ministery some hundreds of times , i neuer heard him more earnest , or more faithfull , than in this argument . and the whole towne of reding will testifie with me of his holinesse , lowlinesse , peaceablenesse , vnweariable painfulnesse , and other graces beseeming his calling : which no ill-willer could euer yet impeach . fourthly , and lastly , my intent is hereby to stirre vp our drowsie and forgetfull hearts to due thankfulnesse for so great a deliuerance . and this ( me thinks ) is more than necessary . for when i behold the generall view of the land , and the quality of peoples manners , the memory of that wonderfull day seemes vnto me quite blotted out : and i know not whō better to resemble our selues vnto , than those of whō the psalmist speakes , psalm . . . . . . the waters couered their enemies : there was not one of them left . then beleeued they his words : they sang his praise . but they soone forgat his workes : they waited not for his counsell : but lusted exceedingly in the wildernesse , and tempted god in the desert . doe we not so euen in our canaan , a land flowing with milke and hony ? what horrible prouocations are there daily and hourely amongst vs , in all places , in euery corner ? who can complaine sufficiently of the grieuous temptings and out-brauings of god , which our eyes doe see ? who would iudge by our strange demeanours , that god had euer done any thing for vs , either by sea or land , either against water-workes or fire-workes ? ah sinfull nation , laden with iniquity ! doe we thus requite the lord for his louing kindnesse ? is this his reward for so great fauours ? hearken ye children of syon , and consider : though israel play the harlot , yet let not iudah transgresse . though carnall persons , who haue no true sence of the grace of christ , set themselues out in their colours , and fashions , and epicurisme , and heathenisme , yet let it not be so with them that professe the feare of god. though others loathe the word , and the meanes of saluation , yet let not professors loathe them . let it neuer be said , that professors are proud , earthly , contentious , vaine , fantasticall , or willingly sweruing from the rule of piety . you are his peculiar people : and if hee lose his honour in you also , he loseth it altogether . therefore consider you the workes of the lord , and his intent in them . stirre vp your hearts , and frame your liues to a reall thankfulnesse . let your moderation and discretion be quickned by zeale : and let your zeale be bounded by discretion . you shall ( perhaps ) mee●e with shame , that is , reproches and ignominies : despise these . you shall meet also with the crosse , that is , persecutions and dammages : these endure . here is patience , and magnamity . let your patient minde be knowne to all men : yet let it be valorous in the causes of your god : saint not , neither be afraid . you may well take occasion to grow the faster by this antiperistasis , and vnite your forces the more strongly . are you so spighted and maligned on euery side by profane ismaelites ? then let your loue toward one another encrease the more solidly , and abound toward your selues mutually in the fulnesse of the blessing of the gospell . liue fruitfully and peaceably in the communion of saints : here the lord hath appointed the blessing , and life for euermore . watch against satan and his eldest sonne that antichrist : pray for the dissolution of their kingdome : especially see it be vtterly defaced in your selues and yours . giue all diligence to leaue an holy seede behinde you , which shall praise the lord in earth , while your selues praise him in heauen . a disgrace it is to godly parents to haue vngodly children , especially by their owne default . make your houses , houses of god , by setting vp , and then establishing his pure worship therein . cast vp your accounts before-hand , and prepare for the comming of christ in the clouds . accept my endeauours for your good , and helpe me with your prayers . reding . oct. . . your seruant in the gospell of christ , william iemmat . the authors apologie . christian reader , as i esteemed not the sermons following sit for so publique a ●iew , so neither meant i to purc●ase to my selfe so much enuie & wrath from the ●atholiques , as these sermons may ( perhaps ) bring vpon me . but the opportunity of the publisher , who hath taken paines in them , and of some others desirous of them , drew out at last my consent to their request . if any phrases may seeme more warme and earnest , the subiect may pleade for pardon , which is a fierie and furious powder-treason : and fire vseth to warme and kindle . if any straines or phrases be met with oftner than once , consider these sermons were preached many yeares asunder ; and euery yeare the same matter in substance was to be renewed among my auditory . if i might heereby winne of some catholiques , but to consider of the grounds of their religion , which ( as they say of nilus ) breedeth almost yearely such monsters , i should be glad to gather that f●ui● of my paines : whose hearts desire for my seduced country-men , is ( as pauls for his ) that they might be saued in the day of the lord : to whose grace i heartily commend thee , and desire to be commended by thee . tho. taylor . the romish fvrnace . daniel . . &c. therefore because the kings commandement was straite , that the furnace should bee exceeding hote , the flame of the fier slew those men , that brought foorth sadrach , meshach , and abednego . and these three men , sadrach , meshech , and abednego , fell downe bound in the middest of the hote fiery furnace . then nebuchadnezzar the king was astonied , and rose vp in hast , and spake , and said vnto his counsellors , did not we cast three men bound , into the midst of the fire ? who answered and said vnto the king , it is true , o king. and he answered and said , lo , i see foure men loose , walking in the midst of the fire , and they haue no hurt ; and the forme of the fourth is like the sonne of god. nebuchadnezzar maketh an image of gold , straitly enioyneth the worship , prescribeth the nanner of it , with all manner of musicke to draw and affect the simple and superstitious : himselfe beginneth the daunce ; his nobles , princes , dukes , iudges , counsellors , officers , gouernours , easily follow the kings will and example , though in a most wicked decree : & what way now may we think the multitude went , but after their leaders ? but certaine iewes , disordered fellowes ( against whom in all likelihood the image was purposely erected , that such chaldeans as daniel had set ouer the prouince of babel , might by this meanes be remoued from their places and charges : ) are accused to the king , vers. . sadrach , meshach , and abednego are with expedition conuented , vers . . charged vpon paine of present death , to conforme to the worship of the land , vers . . but it is not the commandement of the king , nor the consent of princes , nor seuerity of lawes , nor threats , nor allurements of tyrants , that can preuaile to draw the elect from god : they will craue none , nor take any time of deliberation if it were offered in this thing : they boldly protest against that horrible idolatry to the kings face , wee will not serue thy gods , nor worship the golden image which thou hast set vp , vers . . heereupon as against confessed rebels ( for so were gods children euer accounted in the world ) the sentence of death , without respite or further forme of law passeth vpon them ; that they should be cast into a fiery furnace , seuen times hotter than euer it vsed to bee : not that the king would quickly thereby dispatch them out of their paine , but partly to shew his owne great indignation conceiued against them ; and partly to terrifie and affright them the more : for tyrants ( if they could ) would rather torment the minds of the saints , than their bodies . but they abiding vndaunted at this sentence , the wrath of the king proceedeth into a fury and short madnesse , precipitating euery thing , and with more hast than good speed , executeth his wicked sentence : and lest any fauour should be shewed them , he commandeth his strong men and warriours to bring them before his eyes , and throw them into the furnace , that hee might feed himselfe in their destruction : and so they did . now of all this proceeding , these verses , and the other following , shew the euent ; which is twofold . first , concerning the enemies of the iewes , that the flame licked them in , who were the instruments of this wicked tyrant : which is set downe with the accusation in the first words . . because the kings commandement was straite , they were so intent vpon the kings charge , as ( in likelyhood they forgate their owne safety . . because the furnace was so extraordinary hote , the flame licked them in ere they were aware . the second euent is concerning the persons of the iewes , and that is their escape and euasion , euen in the middest of the furnace . wherein three things are to be considered . first , the manner of it ; it was miraculous , in that the flame had no power , either vpon their bodies , or on their apparell , but onely on their bonds : whereby being cast in bound , they were able to walke loose in the middest of the furnace . secondly , the meanes of this escape , a sonne of god , whom the tyrant saw walking in the furnace with them . thirdly , the effect of this deliuerance , the acknowledgement of the true god , by nabuchadnezzar , and all his nobles . wherein we haue an expresse type of our owne present estate , and of gods dealing with vs ; which when i haue in one or two words parallelled , i will come to the seuerall parts . the romish nabuchadnezzar , head of that whore of babel , not sitting ouer an hundreth seuen and twenty prouinces , as this , but challenging the power of both the swords , ouer all the princes and prouinces of the earth , hath set vp an idoll , in that the whole chaos and vast body of popery , is as base an idolatry as euer was among the gentiles : but especially their * breaden god in the masse , ( which the gentiles would bee ashamed to fall downe before . ) hee hath sent out his edicts , that all people , nations , and languages , should worship the image which hee hath set vp : and whosoeuer receiue not the mark of that beast in their hands , and in their fore-heads , these he excommunicateth , and adiudgeth to fier and faggot , ( as witnesse all the bloody martyrdomes , and fiery trials in other , and in our owne countrey ) his owne kings , princes , dukes , and gouernours in italy , spaine , france , and other popish countreys , bow downe to this beast . but a few reformed churches , as england , scotland , ireland , germanie , belgia , hel●●tia , bohemia , saxony , denmarke , and sweueland , doe not deliberate in this matter , that they will not doe this thing . he also hastily sends out his bulles of excommunication , and furiously threatens worse matters , of blood and slaughter , which ( by his hands of mischiefe stretched into all countries ) hee putteth in execution against princes and people , who conforme not to the worship of his image . plentifull experience hereof we haue had in our owne countrey : witnesse those many and outragious conspiracies , both in the dayes of her late maiesty , ( blessed in all memory ) as also of his excellent highnesse , both before and since his solemne inauguration . but all these prouing no better than paper-shot , and nothing so terrible and and deadly as he intended : seuen yeeres agoe hee set his captaines on worke , for the heating of a furnace seuen times hotter than euer before ; yea seuenty times seuen times hotter than euer nabuchadnezzars was . for that was prepared onely for three persons ; but this , for the sudden burning and blowing vp of three kingdomes , england , scotland , and ireland : that , by heathens sanguinary and bloody men , without the knowledge of god ; but this , by men ( howsoeuer more bloody , yet ) professing such a religion as out-boasteth all other for sanctity of life , and workes of mercy . that , openly as in a course of iustice , where prayer , or strength , or change of mind in the parties , might haue preuented the extremity ; but this , in the depth of blacke darknesse , against all iustice in the fountaine , against the liuing law , his maiesty himselfe ; against the honourable iudges , which are speaking lawes ; against all the records and instruments of iustice , which are silent lawes ; and against the whole parliament , the makers of these lawes ; and all this in such secret and vndermining manner , as any league might assoone be made with hell it selfe , as with these pioners , who digged to the bottome of hell for mischiefe . but marke , when all things were thus prepared , and these three flourishing countries ( after a sort ) a casting into that hellish flame : the selfe same euent , wickednesse returning vpon the heads of wicked doers : wicked counsels , the worst to the counsellors : sowers of wickednesse , reapers of destruction . the agents and instruments of this romish tyrant so intent vpon the straite commandement of their master , as forgetting their owne danger , were some of them licked into the flame , others eaten vp by the gallowes , others deuoured by the mouth of the sword ; all of them made spectacles of confusion , which they most intended ; while those , whom they had designed as fewell for their flames , had not an haire of their head , no nor of their garments touched . for which vnspeakable mercy , the name of our god bee euermore praised . now to the seuerall parts . therefore because the commandement of the king was straite , that the furnace should be exceeding hote , &c. hence we note first , what spirit it is that raigneth amongst idolaters , euen the same which is heere discouered in nabuchadnezzar , namely , the spirit of malice , rage , and cruelty ; which , when things succeed not to their mind , doth breathe out nothing but threatning , slaughter , and blood , against the saints of god. pharaoh a notable idolater , who professed that he knew not the lord , nor would heare his voyce , nor let the people goe ; how began he his raigne , but by consulting to keepe vnder the people of god by heauie burthens , and hard taske-ma-masters ? but when that succeded not , but the more they were vexed , the more they encreased , hee added to the former cruelty a charge , that the midwiues should kill all the males of the hebrewes in the byrth . but neither did this prodigious cruelty prooue so successefull as hee desired ; for the midwiues feared god , and did not as the king commanded them , but preserued aliue the men children . and therefore transported by rage , as one that had lost humanity it selfe , he makes a more publike & general law , charging all his people , that euery man-child that was borne , they should cast into the riuer , and drowne it : with what furie and violence , after he had made them weary of their liues by sundry oppressions , did follow them into the bottome of the sea , thinking belike that god had diuided the sea for no other purpose , than for him to pitch his field in , against his people ? it is plaine , that had not god taken him off , he would neuer haue taken his rod from off the israelites . of haman that idolatrous tyrant , the text saith , being full of wrath against mordecai , for not bowing vnto him , he thought it too little to lay hands onely on mordecai , but sought to destroy all the iewes that were throughout the whole kingdome of ahashu●rosh , euen the people of mordecai : and to this purpose procured letters from the king , which he sent by postes into all the prouinces , to root out , to kill , and to destroy all the iewes both young and old , children and women in one day . manasses was a wretched idolater , who did euill in the sight of the lord , after the abomination of the heathen ; he built the hie places , which his good father hezekiah had destroyed ; hee erected altars for baal , and made a groue , he worshipped all the hoast of heauen , and serued them ; he built altars for all the host of heauen , and that in the court of the house of the lord : hee caused his sonnes to passe through the fier ; hee gaue himselfe to witchcraft and sorcery , and vsed them that had familiar spirits , and were southsayers . now if to all this you would adde an inseparable note to know a wilfull idolater by , you haue it in the . verse ; moreover manasses shead innocent blood exceeding much , till hee replenished ierusalem from corner to corner . antiochus epiphanes , that monster of men , both for his horrible idolatry , and sauage cruelty against the iewes , called epimanes ; forced the iewes to lay aside the institution of god in circumcising their children ; as also in hatred of god to offer swines flesh vpon the altar , and eate swines flesh in their houses ; in stead of gods worship hee set vp the worship of iupiter olympius , and this within the temple of ierusalem . the bookes of moses and the prophets hee burnt , &c. all which horrible rage against god himselfe was attended with such barbarous and despightfull wasting , and oppressing of the church of god , such murther and slaughter of the people of god , as neuer was since there began to be a nation till that time ; as witnesseth daniel , chap. . . insomuch as stories report , that ierusalem was left desolate and void of all good men . in both which high wickednesses ( by the consent of all writers ) he was an expresse type of that great antichrist which was to come after him , and is now in the world , consuming the saints of the most high , and working no lesse misery to the church of god than he did ; as we shal in part anon declare . what shall i speake of the tyranny and cruelty of those heathen romane emperours , within the first . yeeres after christ ? of whom not only the apostles themselues suffered violent death ; but whosoeuer made any profession of their doctrine , were most ignominiously tormented , no respect had of sexe , nor reuerence of age , in so much as the dead bodies of men , and women , and children , old and young together , were cast out and lay naked in the streets like the pauement thereof . and ( if we may beleeue history ) in the dayes of one of those ten persecutors were ten thousand christians crucified in one mount , crowned with crownes of thornes , and thrust into the sides with sharpe darts , in imitation ( or derision rather ) of the death and passion of our lord iesus christ. and in the last of those ten , in the space of one moneth were slaine vnder the name of martyrs , seuenteene thousand persons , beside a multitude more , condemned to the mettals and mines , with other most cruell slauery . in one word , the histories of those times seeme to be written in blood , of which those monsters of nature ( in the shape of men ) made such effusion , as it seemeth true which was said in those times , that no m●n could step with his foote in all rome , but he should tread vpon a martyr . now to apply this note to our occasion and purpose . this very spirit of cruelty is the spirit of antichrist , which raigneth in popery at this day ; which one religion exceedeth and outstrippeth all other religions , in barbarous blood-shead and cruelty ( not the turkish excepted . ) long it were to recite , and incredible to beleeue those horrible slaughters , which might be induced to prooue this part : there is neither writer that can bee so diligent , or writing so exact , as can make a sufficient relation , of the barbarous butcheries made vpon the saints by these enemies of god and nature . but yet so much as may giue a generall view , and ( as it were ) a glimmering light , must be set downe for the euincing of this truth , which so gladly they would auoid . and first to begin with the scriptures . who is it whom the holy ghost stileth the sonne of perdition , but the head of this romish apostasie ? which title is commonly taken passiuely , for that he is appoynted , destinated , and borne to perdition : in which sense it is ( besides this man of sinne ) onely giuen to iudas , whom christ calleth the lost child , because being reiected and destinated vnto destruction , he could not be kept by christ as the rest of the disciples were . but it is also fitly ascribed vnto this man of sinne actiuely , in that he is a destroyer , and an author of destruction vnto others , not onely by seduction , and infection ; but also by persecution , wasting the church of god with all his might . if any man stand in doubt hereof , let him further consider how the king of locusts is called ab●ddon , and apollyon , that is , a destroyer from his effect . now it is made as cleare as the sunne , from the apt connexion of all the circumstances of the place , that by these locusts are m●ant the popish clergie , who are bred of ignorance , heresie , superstition , and error , which is the smoake of the bottomlesse pit out of which they ascend . thence come they by infinite numbers , like locusts , insomuch as that one sect of franciscans offred out of their order for an expedition against the turke , thirty thousand strong warriours , which they might well spare without hinderance of their holy obseruances . and well might they so doe , if that of polydore virgill be true , that this one family of franciscans suddainly filled the whole world , no otherwise then locusts couer the face of the earth . how can it then be other , but that these locusts , with all the other swarmes of abbats , monks , fryars , priests and iesuites , must needs sodainly destroy & eate vp the fruites of the earth ? not the grasse of god , which hath the greennesse and moysture of grace , nor the trees of righteousnesse , which are the planting of the lord , ( for ouer such no power is giuen them : ) but only ouer such as the heauenly father neuer planted , and whose names were neuer written in the booke of life . but , were this more obscure ; whither tend all those prophesies , and where were they euer accomplished ( if not in this man ) whereof the reuelation is full ? it is said of the second beast , which rose out of the earth , and had two hornes like a lambe , but spake like a dragon , that hee caused so many to be killed as would not receiue the image of the beast in their hands , and in their foreheads . this beast can be no other but the pope of rome , who riseth out of the earth , that is , out of most base beginnings , and steppeth or riseth aboue the earth , and all earthly power . he hath hornes like the lambe , that is , professeth the meekenesse and innocencie of christ ( which the turke neuer did : ) but speaketh like the dragon , that is , not with outward force and power , but euen by his word and speech exerciseth all the power of the dragon , that is , of the emperour : for , not the greatest emperours or monarchs in all the world can translate and remooue kings and kingdomes by all the power they can make , which hee can by his word alone . the same is the beast that commeth out of the bottomlesse pit , and maketh warre against the two witnesses , and ouercommeth and killeth them : by which two witnesses whether we vnderstand the scriptures in the two testaments ( as some ) which are now ouercome in popery , and their owne traditions made equall , or rather set aboue them , as triumphing ouer them ; or else we vnderstand the zealous and sincere professours of the word of god , who both by their doctrine and conuersation giue witnesse vnto the truth of it ; it commeth all to one : for the beast that dare make warre vpon , and professe hostility to the scriptures , will warre with , ouercome , and kill also the sincere louers of them , and vpright liuers after them . to conclude this point : that one prophecie may serue for all , reuel . . . where is affirmed of the great whore , with whom the kings of the earth haue committed fornication , &c. that this woman was drunke with the blood of the saints , and with the blood of the martyrs of iesus . by this woman the iesuites themselues , will they ●ill they , confesse is meant their rome , but olde rome ( say they ) such as it was vnder the heathen emperours . but , where are the scarlet coloured fathers but in the present rome ? in whose forehead is the name mysterie written , but in the present romish babylon ? the heathenish emperours proclaimed open warre against christianity , and carried not their enmity in secret , and in a mysterie . these with sundry other circumstances in the text , will ( perhaps ) draw them one step further one day , and force them to a free confession of the whole trueth , when they can no longer withstand it . and thus hauing briefely propounded the prophecies of this antichr●stian cruelty , let vs in as few words see it in the accomplishment of them : which if out of most approued histories we should enlarge as wee might , it would easily appeare to be most matchlesse , and that no scythian cruelty was euer comparable vnto it . but i must keepe a measure , and giue but a taste of that cup filled and running ouer with blood , which the saints of god in all countries haue drunke vp to the bottome . the romish history teacheth vs , that romulus layde the foundations of the citie of rome in the blood of his brother rhemus . and as the foundation was layd by him , so hath the frame been vpheld by his bloody brood vntill this day . whence were the emperours , who shed so much christian blood in the first . yeares after christ ? were they not romane ? whence hath almost all the blood , that hath beene shed vpon the earth since that time , issued , but either from the edicts , perswasions , approbations , or encitements of these firebrands of babylon ? who committeth kings and princes together , making them woolues and tyrants one against another , but this romish nebuchadnezzar ? who bloweth vp massacres , rebellions , seditions , treasons , in all countries , but this scarlet whore of babylon ? who sendeth out cut-throates and villaines with pardons , to stab and poyson kings and potentates of the earth , yea to blow vp whole states and kingdomes with one terrible blow , but the holy father of rome ? where is the lord crucified euery day in his saints , or where are the saints condemned for heretiques , and consumed with fire , but in the furnace which is made so hot by the ministers of this idolatrous romish tyrant ? what doctrine besides , romish is a teacher and maintainer of cruelty , of homicide , of parricide in the highest and most vnnaturall degree , so as the greatest rebell or traytor is poperie it selfe ? whose priests , or spirituall guides ( who should be men of peace ) besides romish ▪ be the nimble and actiue hands and instruments of all the former mischiefe , especially their iesuites , who not onely doe these things , but as stout patrons defend those that doe them ? if wee looke at the generality of this cruel●y , it hath beene almost without bounds or banks : what country in all the world haue the papists set foo●e into , but they haue left behind them the steps , impressions , and monuments of their tyrannie ? manasseh made the streetes of ierusalem onely runne with the blood of the saints : but there is neuer a corner in all europe , which these idolaters haue not washed with streames of the blood of martyrs , as history sheweth . if wee consider the multitudes of men , women , and children , on whom this cruelty hath fed , it will appeare to be most mercilesse . i will not say how true that is of some , who say there is not a day in the yeare which might not be dedicated to an hundreth seuerall martyrs , whose blood the romanists haue shed : but true it is , that with the cup of death , babylon hath serued thousands and ten thousands at once , and yet her insatiable thirst hath not beene satisfied . one of their innocent popes with his bishops made but one bonfire of an hundreth nobles and others in the country of alsatia in one day . that mercilesse minerius one of the popes captaines , dispatched with his bloody designes against the innocent merindolians , caried himselfe in the execution more like a diuell , feeding on the bowels of men , than a man that had any bowels in him : who destroying a number of townes before him , to the number of two and twenty , slew and murthered with all the cruelty that could be deuised , the inhabitants , whether they resisted , or not . the women and maydens were rauished ; the women with childe , and infants borne and to be borne were lamentably destroyed : the paps of many women which gaue sucke , were cut off , and the children looking for sucke at their mothers breasts , dead before , died also for hunger . and as a monster that had neuer come of a woman , hee waged warre against that seely sexe that could least resist him . for when the men of merindoll fled from his armie , and thought it best to leaue behinde them ( for their better expedition and safety ) their tender wiues and children , hoping that the enemie would shew mercie to such a multitude of destitute and helplesse women and children ; this enemie of mankinde euertaking this seely prey , practised such villany and cruelty vpon fiue hundred women , at once , besides the children , as hath beene vnheard of . in another of those townes named cabriers , which vpon composition , and condition , that hee would lay downe his armour , and vse no violence against them , was yeelded into his hands , he no sooner entred but falsifying his promise he raged ( as maister fox saith ) like a beast ▪ hee picked out thirty choise men presently , and caried them into a meddow , and caused them to bee hewen in pieces by his souldiers : hee tooke forty seely women , ( some of them with childe ) and put them into a barne full of straw and hay , and caused it to be set on fire at the foure corners ; whose lamentable out-cry when a souldier heard , he in pitie opened a doore to let them out ; but as they were comming out , the tyrant caused them to be slaine and cut in pieces , opening their bellies , that their children fell out , whom they troad vnder their feete . and , lest he should be vnlike to dioclesian ( who set a church on fire , and burnt in it many thousand christians : ) he sent also a band of ruffians , not with fire ( as in the former instance ) but vvith the sword into the church , wherein as in a sanctuarie were hid a great number of vvomen , children , and young infants , vvho vvithout all respect of place or persons , slewe all they found . in this one towne vvere thus mercilesly murthered aboue a thousand protestants . in the yeare . vnder pope pius ( or , impius rather ) the fourth , were two townes in the parts of calabria taken , and condemned at one time , to the number of a thousand and sixe hundred protestants : of them in one day were executed fourescore and eight in this manner : they being all thrust into one house together , as into a sheepe-fold , the executioner commeth in and taketh one , and blinde-foldeth him with a muffler about his eyes , and so leadeth him into a larger place hard by ; and commanding him to kneele downe , hee cutteth his throat , and leauing him halfe-dead , and taking his butchers knife and muffler all of a gore-blood , he commeth againe to the rest , and so leading one after another , hee dispatcheth them all . a direfull and lamentable spectacle to see , insomuch that a romanist professed in a letter to his friend at rome , that he could not write it without weeping : another preacher , one simon florellus writing to an italian doctor of phisicke in the vniuersity of basill , telleth vs what became of the rest . these two townes ( saith he ) are vtterly destroyed , and eight hundred of the inhabitants , or ( as some write from rome ) no lesse then a full thousand . and this yeare were the residue of that godly fellowship martired . but if we reade ouer the whole turkish history , and all the records of the heathen emperours themselues , we shall not be able to match , no not in the lion nero , nor decius , nor dioclesianus , that most wicked furie and rage which euer the sunne saw committed by the papists in the massacre of france , wherein in the space of three dayes were tenne thousand protestants not more cruelly then perfidiously slaine and murthered : and in the space of thirty dayes to the number of thirty thousand . the furies of hell were neuer more furious than these blood-sucking romanists . what reioycing was there at rome for this massacre , what solemne processions and masses were by the pope and his cardinals , ( for so notable a stratagem ) celebrated , what generall ioy in rome , appeared in the publishing of a iubile presently , in shoo●ing off great ordinance in way of triumph , in gratuit●es and large gifts to those that brought the newes of it ? insomuch as the history reporteth , that the cardinall of loraine gaue him a thousand crownes that first brought him the tydings of it . and as these barbarous butcheries were committed by secret fraud and conspiracie , so haue they by open hostility and professed warre made waste of gods people , powring out the blood of protestants as waters on the earth ; and that with such fierce assaults , as they haue slaine in one battell an hundred thousand , and made their glory of it . how many fewer had tasted of the same cup in england , if their inuincible nauie in . had not beene broken by god ? and in england , scotland , and ireland , how many aboue that number , if their fire-works had preuailed in . that . of nouember shold haue beene englands dismall , and doomes day , a fearefull and terrible day like the day of the lord , which shall burne like an ouen , wherein our very sunne should haue been turned into blood , and the whole land should haue beene drunke with the blood of the inhabitants . i would passe this point of their insatiable thirst after blood , but that i cannot omit to adde a word or two of that infinite effusion of blood , which the popish spaniards haue made among the poore indians , vnder pretence of conuerting them to the faith : and that confirmed by their owne * writers , who report , that neuer since the beginning of the world was there made such an hauock of people as the spaniards haue made there : that of two thousand thousand persons inhabiting one country hispaniola , in the yeare . are not left aboue . or an hundred and fifty : that more then tenne realmes greater then all spaine , with arragon and portugall , and those swarming with multitudes of people , as emme●s on an emmet hill , are all turned to a wildernesse : that within the space of forty yeares seauen and twenty millions of people are destroyed ; in hispaniola three millions , in another country fiue millions in fifteene yeares , in another fiue millions , in perne foure millions , in fiue small iles fiue hundred thousand . they haue throwne downe from the top of a steepe mountaine men together , and dashed them all to pieces . in three moneths they famished . children . at one time they massacred . gentlemen that were the slower of all the nobility of that country . and all this with such cruelties as were neu●r heard of before : which to auoid , the poore men would hang themselues with their wiues and children , the women did destroy their conceptions , and in griefe and despaire dash their owne childrens braines against the stones , lest they should come into the spaniards hands . some of them professed , that if the spaniards went to heauen when they were dead , they would neuer come there : that they did carie themselues neither like christians nor men , but like diuels : and , that it had beene better the indies had beene giuen to the diuels of hell , than to the spaniards . all which are the words of their owne writers , and confirmeth the point in hand , that the romish woolues are neuer satisfied with blood , nor can be ; seeing they must bee nourished of that whereof they are ingendred . secondly , their cruelty is not onely euident in such direfull and tragicall outrages in all countries , nor onely in that ( like rough esaus ) their hand is against euery man ; but also in their cruell and barbarous manner and minde in effecting their bloody proiects . farnesius , hee voweth to ride his horse to the saddle in the blood of the lutheranes . here nothing but a sea of blood can quench his blood-thirstinesse . minerius being intreated for some poore merindolians , who had left him their citie , houses , and goods , and had escaped onely in their shirts to couer their nakednesse , sternly answered that he knew what he had to doe , and that not one of them should escape his hands , but he would send them to hell to dwell among the diuels . here was a more eager thirst , not onely for the blood of their bodies , but of their soules too ; the death of these poore christians was a small thing in his eyes , vnlesse it be accompanied with their damnation . adde hereunto the exquisitenesse of the torments , and the vnnaturalnesse of the tortures , by which they held men in death so long as possibly they could : arguing , that if they could inflict a thousand deaths on them , or could hold them in dying a thousand yeares , they would . hence commeth their burning by piece-meale , and that not with fire onely , but with fat , brimstone , pitch and tarre also dropping on their heads : and thus was that meeke and innocent martyr george marsh burned , with a barrell of pitch and tarre dropping vpon his head : neither when hee was thus tormented and dead , was it thought sufficient ; vnlesse the bishop should solemnly in a sermon affirme , that hee was now a fire-brand in hell . iohannes de roma a monke ( his name tels vs what house he was of ) got a commission to examine the lutherans ; and before any conuiction he vsed this torment to force them to accuse themselues : hee vsed to fill boots with boyling grease , and put them on the legges of whom hee suspected or listed ; and tying them backward to a forme , with their legges hanging downe ouer a soft fire , so he examined them . in the history of the andrognians wee reade of one odul g●met , a man of . yeares of age , for whom they deuised a strange kinde of death and torment , after this manner : when they had taken and fitly bound him , they tooke a kinde of vermine which breedeth in horse-dung , and put them vpon his nauell , couering them there with a dish , which within short space pierced into his belly , and killed him . but what had these men done ? had they killed their kings , or blowne vp whole parliament houses ? surely either their facts were haynous , or the furie of their aduersaries ridiculous . as cruelty neuer wanted cause of putting forth it selfe , so here were no small causes pretended . the most horrible torments that any protestant suffered among them , was for casting downe an idoll , not able to defend it selfe , as in the examples of betrand and atkins : others put to most cruell death for not acknowledging more christs then one , which was the first of those sixe bloody articles , whereby it was capitall not to professe , that either there were not so many christs , or that one christ should not be according to his body in so many places , as there were seuerall hoasts distributed through the world . others were murthered for marrying a wife according to the examples of the apostles : many for reading the scriptures : sundry for hauing them , or some small parts of them in the english tongue , as robert silkeb , and one mistresse smith at couentry , onely because they had the lords prayer , the creed and tenne commandements found about them . some put to death for selling bookes of scriptures , although it was a branch of their calling : as a godly booke-seller in auinion was burned with two bibles about his necke , onely for selling some bibles ; when at the same time a lewd ballad-seller was graced in the selling of filthy and ribald songs and ballads . adde hereunto that lamentable merriment of a rich merchant in paris , who for a iest which hee brake vpon the fryars of s. francis , lost his life ; hee in merriment told them , that they w●re a rope about their bodies , because s. francis should once haue beene hanged , but was redeemed by the pope , on this condition , that all his life after hee should weare a rope . but they in earnest got iudgement against him , that he should be hanged for it . and when hee to saue his life recanted his speech , they commended him for it , and made hast to hang him while he was in that good minde . oh mercilesse men , to whom iudgement without mercy belongeth ! are these the principall causes of such sauage and pittilesse proceedings ? or if they be not , tell vs of some greater , whereby poore christians are chased with such seas of sorrowes out of the world . thirdly , the cruelty of these idolatrous papists bewrayeth it selfe to be most inhumane , in that it spareth nor , respecteth not , nor pittieth any degree , order , sexe , age , or condition of men , whom they take to be their enemies ; but as rough ismaels , their hands are against euery man , that is , euery sort of men . duke medina professeth , that his sword knowes no difference betweene hereticks and catholickes : what no ? will you not know your own ? no not catholicks ? we read in the history of the germane martyrs , how alphonsus diazius came from rome to neoberge , to kill his owne brother iohn diazius , because he was a protestant : which most barbarous fact he with another cut-throat so cruelly performed , as hath scarce beene heard of since cain killed his brother abel for religion . with what despightfull cruelty haue the poore protestants beene compelled to carrie faggots , to burne their faithfull and painefull pastors ? as two women of s. germain● were forced to doe by iacomell the inquisitor , and other his monkes . how vnnaturally haue they forced ( by their adiuration ) the protestants to detect and bring into the danger of their liues , their parents , their children , their brethren and sisters , yea their deare wiues and companions who haue layd in their owne bosomes ? all which in that one examination of robert bartlet , plainely appeareth . i will adde hereunto that , to which no parts of vnnaturall cruelty can be added : that they haue compelled the children to set fire to the burning of their owne fathers , against all lawes of god and nature it selfe ; as appeareth in the example of william tilesworth , to the burning of whom his owne daughter ioane clerke was forced to set fire : as also of iohn scriuener , whose owne children were forced to set fire to their naturall father . and , as if this were but a small thing , yet popish cruelty can afford vs examples without example among the most sauage heathens and barbarisme it selfe : this one i cannot omit , testified by thuanus , and out of his historie transcribed by d. bulkley in his addition to the booke of martyrs : that in the towne of nonne a certaine woman being drawne out of a priuie place , where shee was fled from the rage of popish souldiers , was in the sight of her husband shamefully defiled , and then commanded to draw a sword , was forced by others who ordered her hand , to giue her husband a deadly wound , whereof he died . oh vnnaturall tyrants of mankinde , in whom naturall affection is so dried vp , as not one drop of it must be reteined in those who are knit in the straytest bonds , but , whom god and nature haue made one , euen these by popish cruelty must be the executioners one of another . our owne vipers , who like so many nero's wrought hard night and day in the bowels of the earth , to eate out the bowels of their owne mother-country , spared neither king , nor queene , nor prince , nor nobles , nor senate , nor gentry , nor young nor olde , no not their owne friends and fauorites , whom they would haue sent to heauen with one iumpe for the loue they bore them . adde hereunto , that in the madnesse of their rage and furie they chased away all pittie and respect of seely persons , who in respect either of their impotencie of minde , or tender age , might by all lawes of nature and nations haue layd claime to mercy , if the ocean of heathenish ( i meane , popish ) cruelty had not broken all bankes and bounds . to cleare this point , we might be large to set out the vnnaturalnesse of their cruelty against the liuing and dead , which could not hurt them any way . most lamentable was that spectacle of the childe which sprung out of the wombe of a woman burnt at garnsey , which being saued out of the fire was by the bloody executioners cast in againe , because it was a young hereticke , and so baptized in the mothers flames and it owne blood . what hurt could that boy of eight yeares olde doe vnto them or their religion , which was scourged to death in bonners house for religion ? what madnesse was it to apprehend a mad man , as collins , who seeing the priest holding his hoast ouer his head , and shewing it to the people , held vp a little dogge by the legges ouer his head ; for which he was taken , and immediatly condemned to be burned with his dogge as hereticks : a wofull meane to bring a mad man into his wits . with how little reason could they demand a reason of one cowbridge a mad man of his faith , and make the words of a mad man without vnderstanding to be heresie , for which hee was burned at oxford ? but ala● ! where fury & rage hath made men mad , no excuse will serue to moue to p●tie . how vnnaturall is that wrath that sticketh not neither to bury the quicke , as marion at burges was condemned to be buried aliue ; nor to vnbury , and violate the graues of the dead ? in our owne country , and dayes of our fathers , how m. bucer and phagius were cited out of their graues to appeare , or any that would for them , and that at cambridge , foure yeares after their burial , is manifest : which when the seely ashes could not do , they were digged out & burned on the market-hill . how wickliffe was condemned after his death , & his bones burnt . yeares after his buriall , appeareth in the history of maister fox . richard hun , who was first apparently hanged and murdred in prison by their wicked hands , was burnt also after his death . peter martyrs wife the diuinity reader at oxford , was two yeares after her death digged out of her graue . iohn glouer was not onely excommunicate , but strucke with the great sentence of maranatha , after his death . iohn tooly was cited by bonner after he was dead and buried , to appeare before him by such a day , and the time of citation limited being expired , and he not appearing , he was excommunicate , & strait charge giuen , that no man should eate or drink with him , or if any met him he should not bid him god-speede , and if hee came to church in diuine seruice hee must be thrust out ● after this excommunication hee was condemned and committed to the secular power to be burnt for an heretick , and so by the sheriffes the poore dead man vvas the second time executed . now out of all this i conclude , that the spirit of n●buchadnezz●r is quickned or reuiued in these romanists , and , that they are of the number of those whose mercies are cruell . certainly they are not led by the spirit of god : for the fruits of the spirit are meekenesse , gentlenesse , peace ; neither by the spirit of christ ; for he was meeke and lowly of spirit . he and his apostles put none to death . obiect . you put catholickes to death , and not for any thing but for maintaining the ancient religion of their fathers . answer . this is a cunning wile of satan , to put this imputation from his deare antichrist vpon others : for it cannot be shewed , that euer any romanist suffered death amongst vs for his religion , but for rebellion , and denying his allegiance : there being no law in england to put a papist to death for his conscience . yet yeeld that which can neuer be graunted , ( without betraying our innocencie : ) and compare which of our religions be more vnmercifull , it must needes fall vpon their pate : for m. fox in the fiue yeares of queene mary hath reckoned vp towards three hundred , and so the truth is , as eye-witnesses will testifie : whereas a writer of theirs hath raked vp in fifty yeares vnder two hundred , namely . compare the oddes . i hasten to things that remaine ; wherein i will be more briefe . note here how farre the lord suffers the wicked to bring their purposes , euen to the point of execution : for , here was the rage of the king vnplacable , till the furnace was prepared , and his seruants put in , whom the lord would not deliuer till they were in the furnace ; and , not in some corner of it , where the fire came not , but in the midst of the flames . this the lord doth , . in respect of the wicked , to glorifie himselfe through them , both in his long patience toward them , forbearing them till there be no remedie , as also in his iustice , when they make all cock-sure , and glory in their vngodly purposes , then to confound them , and dissipate their counsels , recompencing his leaden feete with brazen hands , . in respect of the godly , either to try their patience , and faith , and loue of himselfe , or else to declare his mighty power in their deliuery , when all other meanes are hopelesse . this may stirre vs vp to the greater thankfulnesse for the great mercie of this present day : for the same was the lords dealing in that vngodly and diuellish plot , as here for the three children : it was brought euen to the birth , as the scripture speakes . oftentimes the wicked conceiue wickednesse , and trauell to bring forth iniquitie : and here the mischiefe had beene conceiued the full moneths , and they ( no doubt ) gloried in their hopefull birth : but yet our watchfull and gracious god caused their sunne to fall at noone-day , and stretched out his owne right hand to saue , when all meanes failed ; that all the glory and praise of it might returne to himselfe . let vs learne hereby euer to wayte for the lords deliuerance , though hee seeme to delay : if it be not suddaine , yet it shall be seasonable ; how glorious will it be , if it be in the very flames , euen the night before the danger , as was peters deliuerance , act. . and ours also the very night before the intended execution ? note further , how the prouidence of god guides all euents , and ouer-rules all designements of all his creatures . nebuchadnezzar purposed to burne the bodies of the saints : but the lord disposed , that the wicked should be burnt in their stead . he cannot burne whom he will : he cannot saue whom he would . he may command the furnace to be made , and to be made seauen times hotter than ordinary ; yet can hee not commaund it to burne whom he would , he cannot forbid it to consume whom he would not . this ouer-ruling power of god makes fire and water , which ( we say ) haue no pitie , more mercifull and pittifull then tyrants & wicked men : as flames of fire here more fauourable than nebuchadnezzar , as the sea it selfe more calme than pharaoh . nay more , this prouidence makes the vngodly meditate a vaine thing , especially in banding themselues against the church . nay more yet , their counsels are not onely turned vnto folly , the lord disappointing them , but euen to a quite contrarie end , for a mischiefe to themselues , as here , the same fire that they kindle against the children of god , lickes vp themselues ; the same destruction that pharaoh intended against israel , ouerthrew onely himselfe and all his hoast . hence dauid obseruing this truth , is bold to say , that the wicked digges a pit for others , but falls into it himselfe : hee layeth snares for others , but himselfe is taken ; he whetteth his sword against the innocent , but it shall pierce his owne heart . the wicked deuise of haman against the iewes , was turned vpon his owne head ; both hee and his were hanged on the gallowes which he had set vp for mordecay . and the enemies of daniel are cast into the same den that they prepared for him . the selfe same thing we see experience of in the popes and percies barbarous deuise against the church : they could make their furnace , but could not kindle the fire : nay some of the actors were marked with their powder , but none against whom it was layd : though they carried it a long time in their resolutions and plots , yet did not they meditate a vaine thing ? yea did not the artizans of death perish in their owne art ? yes most iustly . and so of d. stories iron cage , which was turned into an hurdle and halter against himselfe . let vs all therefore ( to the praise of god ) acknowledge , both what a bootlesse thing and dangerous it is to be an instrument of malice against the church . the pope and holy league ( or rather , impure faction ) haue a long time leagued themselues against the churches reformed : but hath not the lord still dissolued their most furious practices , and made the end shamefull vnto themselues ? haue they not lost more by their cruell inquisition at home , then they haue gotten ? hee that hath knowledge of the state of the low countries , shall easily see it had beene good for them neuer to haue knowne it . haue not the same persons by horrible stratagems and blood-sheds sought vtterly to waste the church ? but is not the blood of martyrs the seede of the church ? haue not we reaped the holy doctrine of christ , which was sowen in the blood and ashes of our fathers ? was not that most hellish massacre in france a meanes vtterly to haue abolisht the mention of religion for euer ? but haue wee not great hope , that the lord will giue them to reape in ioy for such sorrowfull sowing ? and in sight , france was neuer so furnisht with protestants as at this day . against our owne country did not they bragge and beare themselues vpon their inuincible nauie of . to destroy young and olde , religion and iustice on a day ? yet what was the end but this , the lord brake their ships , and so weakened their strength , as they haue halted euer since , neuer able to gather such forces together againe ? and of what attempt almost euer so wicked could they blush at , saue this most execrable deuise , for which these dayes of purim are instituted as a memoriall ? for indeede , as neuer any vnfinished was so neare the accomplishment , so neuer any did cast more iust reproach vpō them , both for the accursed mischiefe and cariage of it , as also for the suddaine shame & confusion wherewith the actors were cloathed . and , as it is bootlesse , so is it a dangerous thing to be an instrument against any good man , come vvith what humane authoritie hee can come . these seruants of nebuchadnezzar might thi●ke they had warrant enough for their fact , by the kings commaundement ; but yet the fire licked them in suddainly and irrecouerably . the prophet zachary calls the church ( and so the members of it , ) an heaui stone : neuer man lifted at it , but was torne in pieces . the th●eatning is passed , they shall be couered with shame which warre with sion . a wofull thing it is for any man to hatch mischiefe against the church : he carries his owne coales , and a sentence of condemnation with him , although hee goe in with haman to the kings banquet . see esa. . . and . . . and obad. . so much for the enemies : now in the persons deliuered , the text affordeth three notable points , . the manner , it was miraculous : . the meanes , a sonne of god walking with them : . the effect , namely the acknowledgement of the true god by nebuchadnezzar and all his nobles . of all these very briefly . i. for the manner : they were cast in bound , and the fire onely loosed their bonds , consumed them , and set their bodies free , yea their garments did not so much as sauour or smell of the fire . gods children , and the children of the church , by fierie trials get more liberty , and walke more enlarged ; they haue their chaines of sinne consumed , and so walke more gloriously in persecutions than euer before , and themselues like gold come out more purified . neuer were these three more glorious than in the flames . we must learne by the papists furnace to take good , as we haue taken no harme : and labour , that our bonds of sinne may be more and more loosed , and our selues walke at more liberty in the wayes of gods commandements . thus wise men take more benefit of foes than of friends . ii. for the meanes of their deliuerance . some ascribe it to virginity , as damascene ; some to fasting , as basill : but the word of god ascribeth it to faith in the sonne of god ; heb. . . by faith they quenched the violence of the fire . and so in this place : nebuchadnezzar saw a fourth like the sonne of god ; speaking indeede like an heathen , whose gods were begotten one of another : not vnderstanding the sonne of the eternall father , but an angell , vers . . yet hence we may note many good things , as first , that the lord iesus the sonne of god , and the protection of his people , by whose onely power a true miracle can be wrought , then affords his most gracious presence , when his members are in extreamest dangers : as the head most bestirres it selfe in the exigence of the least member . he tooke not the quality of fire from this fire , ( which did burne wood , and fewell , and the enemies bodies , and the bolts of daniels fellowes : ) but onely restrained and repressed it from these subiects . and hence it is , that the martyrs neuer finde such a chearefull presence of gods spirit with them , as in the midst of flames : whose consolations swallow vp all their feares , and all the horrour of those flames . of this trueth if our selues had not had experience in their hellish conspiracie , we had not beene here at this time . secondly , let vs ascribe that saluation vnto the sonne of god , who walked with vs in that furnace . the wicked tyrant could espie a fourth like the sonne of god in the furnace : much more let vs , and acknowledge , that it was no fore-sight , wisedome , merit , or humane meanes whereby we were preserued , but onely the sonne of god , who by themselues reuealed it . and for time to come let vs hide our selues vnder his wing , which if wee doe , fire shall cease to burne , and water to drowne , rather than we shall perish . thirdly , as this tyrant by this sight of this sonne of god in the furnace did acknowledge , that hee neither ought to haue commanded such an vniust command , nor his ministers obayed it ; so wee wish the romish n●buchadnezzar would at length come ( by such euents as haue befall ●n him ) to acknowledge the sonne of god with vs , protecting and defending his owne religion among vs : and that the tyrant would but come to aske that iewish question , who is this whom the windes and seas obey , as in . and what is that fourth , who would not suffer the fire to burne those , for whom it was prepared , as in ? and conclude at last , that it is hard to kicke against such prickes . iii. for the effect or euent of all : it is the acknowledgement and praise of the true god , euen among his enemies : much more should this be among vs , who professe our selues friends , and had the sweet of the mercie . note dauids practice on the like occasion , psal. . . . his mischiefe shall returne vpon his owne head , and his crueltie , shall fall vpon his owne pate : i will praise the lord according to his righteousnesse , and will sing praise to the name of the lord m●st high . let vs also praise the iustice of god in defending the good , and reuenging the wicked : as he hides not his righteousnesse , but drawes it out for our safety , so let vs not hide his saluation , but draw it out for his glory : let fathers tell their children , and so let it be in euerlasting memory , that the lords grace and the papists wickednesse may neuer be put out . and let vs not onely speake of it as a wicked intent , and so force one another to malice them , but driue our selues forward to such duties , of faith , loue , obedience , as beseeme those who looke for such saluation . thus it becomes the iust to be thankefull . to this blessed sonne of god , who is alwayes present with his church in the hottest flames , together with the father of mercies , and spirit of all consolation , be all honour and glory , now and euermore . amen . amen . the end of the first sermon . romish edom . amos . , . thus saith the lord , for three transgressions of edom , and for foure , i will not turne to it , because he did pursue his brother with the sword , and did cast off all pitie , and his anger spoyled him euermore , and his wrath watched him alway . therefore will i send a fire vpon teman , and it shall deuoure the palaces of bozrah . in these verses is contained the fourth example of gods seuere iudgement against the neighbour nations of his people israel : namely vpon the edomites , which dwelt in arabia , and confined vpon the south coast of iudea . wherein wee will obserue three generall poynts . a threatning : for three transgressions of edom , and for foure , i will not turne to it . the equitie of it : because hee pursued his brother , &c. . the execution of iudgement , vers . . therefore will i send a fire , &c. i. first of the threatning : for three transgressions of edom , and for foure : ] here is a certaine number put for an vncertaine : and it may be considered either ioyntly , and so three ●nd foure make seuen , and then by this number is vnderstood , first , the multitude and magnitude of their wickednesses , being in ripenesse and perfection : secondly , the greatnesse and heauinesse of their punishment , as leuit. . . i will punish you seuen times more for your sinnes . or seuerally : and then this is the sense : if after once or twice their prouoking of me they had returned , i was readie to returne and giue them pardon : but now the fourth time prouoking me , that is , going on in sinne still , and adding obstinacie and impenitencie to their sinne , i will beare them no longer . here note by the way , that the lord is not suddenly moued to punish euen his enemies . he speakes to a man ( saith iob ) twice and thrice . but after men a long time haue persisted with obstinacie in diuers and grieuous sinnes , then at length he reckoneth for many together : thereby manifesting both his patience in forbearing , and his iustice in smiting . i will not turne to it . ] first , i will not turne my selfe any more in my loue , nor by my spirit , vnto them : i will not offer my selfe in patience to expect them any more . secondly , i will not turne them to my selfe by repentance , but leaue them to themselues , to enioy their sinnes so many and so enormious , till my swift and seuere iudgement ouertake them . note here , that of all iudgements the most seuere is to be left and forsaken of god ; when he is so farre prouoked as he will not returne . this one threat ( i will not turne to it ) is an epitome of all miserie . ii. now of the equitie . these idumeans were stubbornly wicked , and heaped vp sinne vpon sinne . but especially they are here threatned because of their crueltie and fiercenesse against the church of god , set downe in foure particulars : . in respect of the persons : he pursued his brother . esau was the naturall brother to iacob , yea a twinne of the same wombe at the same time ; so as the edomites and israelites were cousin-germans , of two brethren , esau and iacob : yet as esau hated his brother extremely , with deadly hatred plotting his death , euer after he got the blessing from him : so was this imbred hatred deriued into his posteritie against the posteritie of iacob , forgetting they were brethren , and of brethren . therefore it is said , he cast off all pitie , and put off all humanitie , naturall affection and all bowels were laid aside : so is the word , violating euen the law of nature . . in respect of the extent of his wrath : it turned to fiercenesse and crueltie , no sparke of compassion left ; called furie and rage , psal. . . while they cried , downe with it , downe with it , euen to the ground . . in respect of the effects : which in the text are two : first , sword and slaughter : secondly , spoyle and robberie : they spared neither life , nor goods , but as theeues both slew and rifled them . . in respect of the time : his anger was euermore , and his wrath alway ; as a cruell beast hauing taken his prey will neuer let it goe : so edom neuer let israel goe free , no time wasted his wrath , which continued , perpetuall , and irreconciliable . obiect . there was often truce and peace betweene them . answ. no : in warre he spoyled , in peace he watched him , saith the text . thus he that is after the flesh persecutes him that is after the spirit with an endlesse hatred ; the wicked , the elect ; the edomites , the israelites . iii. the third generall is the execution of iudgement : therefore i will send a fire ] god will send . god reuengeth his . fire in scripture is vsually put for a most grieuous plague , by sword , or famine , or pestilence . or we may take it in the letter , fire , that is , extreme slaughter and desolation , eating vp the countrey as fire doth stubble . for fire is a name of efficacie as well as of nature : as num. . . a fire is gone out of hesbon , and a flame out of sihon , that is , the enemie wasting the fields and countrey , as an outragious fire . vpon teman ] the metropolis of idumea , so called of teman the sonne of eliph●s , the sonne of esau , gen. . palaces of bozrah . ] a citie in the borders betweene moab and idumea : sometime ascribed to one people , and sometime to the other , for their vicinitie . this notes the extent of the iudgement , which shall reach to the vttermost border of edom , no part shall escape . this iudgement is at large described , obad. . . thy strong men , o teman , shall be afraid , because euery one of mount esau shall be cut off by slaughter : for thy crueltie against thy brother iacob , shame shall couer thee , and thou shalt be cut off for euer . so much for the sense of the words : now to the application . edom is a speciall type of the kingdome of antichrist , aboue all other the enemies here threatned , who were all more open , lesse hurtfull and hatefull . the hebrewes thinke , that the romans came of the idumeans : how true that is , i will not dispute : sure i am , if they bee not of the naturall discent , they are of the spirituall ( or vnnaturall ) and so like as by the one wee may see the expresse picture of the other : that looke as it is said in gen. . . this esau is edom , so wee may as truly say , this romish and antichristian esau is edom. the similitude betweene them we will consider , . in their persons : . in their sinnes : . in their iudgement . first , for their persons they are as like as like may be ; in foure respects : . esau stroue with iacob in the womb : whereof when rebecca asked the lords counsell , the answer was , two manner of people shall be diuided out of thy bowels . noting a continuall fight in the wombe of the church . no marueile , if the esau of rome striue now against the church , seeing euen in the wombe , before hee was borne into the light , he stroue to hinder the birth of the church in the daies of the apostles : for antichrist worketh already , . thess. . . although the romane empire held him then by the heele , and hindred his birth : but not long after he was borne into the world , and the man of sinne reuealed , vers . . . esau was red , and therefore called edom , betokening his bloody dis●osition : and the romish edom is figured by a woman in skarlet , and a purple whore , whose garments are died in the blood of the saints ; wherwith she also her self is drunken , 〈◊〉 . . . . esau was rough , hairie as a beast ; which betokened his sauage , truculent , and cruell nature : so a right owner of mount seir. besides , he was a mightie hunter , as hungrie as an hunter , rauenous , insatiable : feed me ( saith he ) or let me swallow at once thy pottage : so the word signifies : as camels are fed by casting gobbets into their mouthes . the romish edom and kingdome of antichrist is described ( reuel . . . ) by an hideous and monstrous beast , which was like a leopard , most cruell , vntamed , and most hurtfull to mankinde , which ( as basil reports ) will most furiously teare in peeces men , yea a paper that hath but the image of a man. this beast of rome is likest vnto the diuel , who prosecutes with most deadly hatred the image of god in man. the feete of this beast are like beares feete , for roughnesse , and crueltie , and tearing : and his mouth as the mouth of a lion , for rauening and deuouring of christian men : which the lamentation of the whole christian world can better expresse than my words , or all rhetoricke in the world . this was prophecied of esau in his fathers blessing , gen. . . thou shalt liue by the sword : so did the idumeans , a sauage and cruell people . so do the romish idumeans only support themselues by fire and sword , the surest arguments when all other meanes faile . intimated also by the ten hornes . . esau was a cauiller at iacobs name , and a liar , in that he said he had taken away the blessing and birthright , both which , himselfe had passed away ; and a false perfidious person , who , though he sold the birthright , and passed it away by an oath , yet he made but a scoffe at it , and had no purpose to performe it : nay he contriued and hatched the death and murther of his brother , if once the daies of his fathers mourning would come , so to recouer his birthright againe . the romish edom will not allow the true church of christ the name of christ , but calles the religion by which we worship the god of our fathers , heresie . he hath passed away his right to the blessing , by being the head of apostasie , and complaines that we challenge it . he is false and perfidious , no way to be held to any promise , by oaths or vowes , but he hath euer a secret tricke or reseruation , to play fast or loose at his pleasure . hence the beast is said to haue seuen h●ads , that is , fulnesse of fraud and subtiltie , to ouer-reach and abuse the church of christ : and , to recouer his power againe , will plot the death of so many kings and kingdoms as stand in his way . thus are they like in respect of their persons . secondly , they are as like in respect of their sinnes : that the lord may say , for three transgressions of the romish edom ▪ and for foure , i will neuer returne to it in mercie , but will send a fire and vtter desolation . one transgression is prophanenesse , as esau preferring the present profits and pleasures of this world , yea their belly before true religion : and now all sinnes are set to sale ; any thing lawfull for mony ; they can pardon for mony that which god will neuer pardon , yea and sinnes before they bee committed . another transgression of romish edom is idolatrie , as base idolatrie as euer was in edoms posteritie ; which hath quite cut them off from god , who for their spirituall whoredome will neuer returne to them any more . a third transgression , for which god will neuer returne to it , is vaine confidence in their owne merits , which cuts them from christ , and quite casts them out of gods fauour : gal. . . the fourth , and last transgression is deadly and endlesse crueltie against the people of god , and the church of christ : as the lord would not returne to edom especially for his extreme crueltie against his brother , in word and deed , neuer dated , by sword and spoyle euermore . now that this is a sinne in these romish edomites , for which god will neuer returne vnto them , let vs see in our owne glasse , and compare edoms crueltie in the text with our owne champions of antichrist , and dukes of the romish edom : and wee shall see the face , fauour , affection of the one in the other : nay we shall see old edom red , but our late edomites in skarlet , of a farre deeper dye in blood than they . they are like one another in that : . old edom pursued his brother , to whom all naturall bonds did binde him , and to whom he owed homage : new edom pursued neerer brethren than they . iudea was but a neighbour to idumea ( neere neighbours indeede , but fortie miles from ierusalem , and so in all humanitie should haue been louing to them : ) but these were neerer than neighbours , vipers within our owne mothers bowels , bound to our common-wealth in all bonds of loyaltie and subiection , as edom should haue been an homager to iudea , being subdued by dauid , . chron. . . yet against all lawes of god , na●u●e , and nations they crie , downe with it , &c. . edoms chiefe spight was not against any ignoble place , or village , but against ierusalem the citie of god , for pleasure a paradise , for spatiousnesse sixe miles about , for multitude of people fifteene hundred thousand inhabitants , for beautie the eye of the world . adde hereunto the temple , the sanctuarie , aarons rod , vrim , sacrifices , praises and worship , whereby it became gods delight . yet old edom cries , downe with it , downe with it euen to the ground . the same was the voyce and practice of our late edomites , against our ierusalem the eye of the world , against our temple , church , state , and land ; they strucke at the heart , and sought to let out the life-blood . . old edom , when strangers cast lots vpon ierusalem , was as one of them , obad. . that is , when babel made sure of ierusalem , edom being too weake of himselfe ioyned with babel , and , when the babylonians entred , edom was farre more cruell than they : for , whereas babel would haue been contented with the citie and the spoyle , the edomites would not be contented but with blood : for so saith the prophet , thou shouldest not haue stood in the crosse waies to cut off them that should escape . our late edomites , when the spanyards or any enemie should cast lots vpon england , were as they : and , that nothing but blood would serue them , appeared not only in the bloody terrible blow , but also by standing in the crosse waies , readie prepared to the slaughter when the blow should be giuen . . old edom spared none , he shewed no pitie to his brother , but was altogether without naturall affection : and these vnnaturall edomites were pitilesse , not onely to such as they made their enemies , but euen to their friends , allies , kindred , both in the flesh and in their faith . for one asking the question what should become of the catholikes in the house , &c. answer was made , they would send them all to heauen in a fierie chariot , and so prouide for their ease . but will you see wherein old edom was farre inferiour in crueltie to the late edomites ? all arts ( they say ) are growne to perfection of late daies : and so is the art of iesuitical rebellion and treason . these iesuites or esauites goe beyond all their predecessors in their art . as for example . . neuer was any wickednesse acted so cruell , but a man by studie could giue it a fit name , as the spanish inquisition , the massacre in france , the butcherie of the merindolians , all by papists . but this was so matchlesse a crueltie , as no name can fit it : a chaos of confusion , a masse of euill , a sinke , a roote of mischiefe , a contempt of all laws , diuine & humane ; it was euery thing that hath any wickednes in it , perfidiousnes , robbery , sacriledge , homicide , parricide , fratricide , regicide , idolatrie , paganisme ; the whole traine of iniquitie , and diuellishnes it self in the abstract ; a catholike crueltie , a crying , a roring , yea a thundring sinne of fire and brimstone , as his maiestie calles it , in his speech , . . edoms indeede was an vnnaturall crueltie : but they were heathens , without the true knowledge of god. these late edomites professe religion , and such a religion as out-boasteth all in sanctitie and piety : nay , they were their religious men . obiect . why , but they were but a few vnfortunate gentlemen . answ. happie wee they were so vnfortunate . but these were but the lesse wheeles : catesby , faux , percy , and their fellowes were but petty traytors , nimble and actiue as mischiefe vseth to be ; but the priests and iesuites were the great wheeles , which not seeming to moue , moued them . but what should moue these ? answ. that ponderous and waighty plummet and lead , the popes breue . for the primus m●tor of all these treasons is the pope and popery it selfe . faux in his confession said it was meerely and only for religion , and for his conscience sake , denying the king to be his soueraigne , as being an hereticke : and , for reliefe of the catholique cause : and , hee had heard masse and receiued the sacrament , for acting the matter and for secrecie . . edom exercised his cruelty by open warre , wherein either warning to prepare , or intreaty , or truce , or flight , or deliuering the citie vp , might haue satisfied the enemie , and saued their liues . but these edomites ( more cruell then euer any scythian ) digged out of the depth a pit of mischiefe , yea out of the bottome of hell ; no more league could be made with them than with hell it selfe , or the graue which is inexorable . olde edom ioyned with babylonians , men whose designes might haue beene preuented : late edom ioyned himselfe with furies and hellish ghosts in the caues of darknesse , digging a new hell of sulphurious fire , with wide mouth to open it selfe , and deuoure three kingdomes at once . olde edom cried of ierusalem , downe with it , downe with to the ground : young edom would raise it from vnder ground . . olde edom , although they shewed no pitie to their brethren , yet they spared zedekiah the king , and the prophet ieremiah , and many nobles liues whom they carried into babel . our young edomites spared neither king , who had neuer drawne blood of them for their religion , nor queene , nor prince , nor nobles , nor counsell , nor iudges , nor bishops , nor gentrie , nor young , nor olde , no not their owne ; the stroke of the blow had beene like the blow of duke medina his sword , of which he professed , his sword knew no difference between catholicks & hereticks . . old edom raised but the materiall walls of the citie and temple : these digge to blow vp the foundation not onely of stately palaces , but of all churches , and of the whole common-wealth : especially that foundation layd in syon , of gods pure worship : and , rather than this true religion shall stand on the foundation , his maiestie defending it , his nobles guarding it , his lawes strengthening it , the ministerie preaching it , and his subiects professing it , all shall by one vnexpected and terrible blow be vtterly and pittilesly destroyed : and , when they had done this , they would like honest men lay it all on the pu●itanes , whose throats must be all cut for it . this speaks for our religion , that certainly it is christs , seeing antichrist and his limmes doe so rage against it . it was gods israel , his sonne , his lot , his hallowed thing , which edom was so cruell against . therefore wee say of romish edom as tertullian said of nero , that religion must needes be good which nero so persecuteth , which the pope so persecuteth . to detect and detest so wicked and bloody a religion , set vp by subtilty , held vp by violence and cruelty : for it is not from the bad constitution of their persons , but of their doctrine , and refined religion by the fiery wits of late iesuites and priests ; as i can cleare in an hundred seuerall positions of theirs , if there were any doubt . christ would not haue his disciples call for ●i●e from heauen against that citie which receiued him not , as elias did : much lesse may they bring a sparke from hell , to blow vp three kingdomes at once . to blesse our god for deliuering vs from that intended cruelty , and neuer forget his wonderfull mercy . oh happie . of nouember , wherein our sunne should haue been turned into blood ; wherein our name should haue beene ch●nged into ichabod ; wherein had beene set vp againe the abhomination of desolation . a day when the great citie should haue beene a beacon to all the land , and all the 〈◊〉 to the whole world . a day which should haue burnt 〈◊〉 an ouen , mal. . . what had a bonfire of . in one day beene to this ? the massacre of france , in which thirtie thousand were murdered in one moneth , had beene but a play vnto it . farnesius might now haue had his minde fulfilled , and haue ridden his horse to the saddle in english blood . but god for his owne name sake turned it into an honourable and glorious day , a day of ioy and gladnesse to all true-hearted english-men . when esau came with . men toward his brother iacob , minding no doubt to performe his long-intended malice , god so ordered the matter , that he was not able to giue him an ill word . why ? what was the reason ? iacob had all night before wrasted with the angell , and preuailed , and got a blessing from him , which was , thou hast preuailed with god , thou shalt also preuaile with men . the cause why romish esau being appointed and all prepared , could not hurt an haire of our heads , was , that some wrastled with god by prayer , and left him not till he had giuen vs the blessed deliuerance . the catholiques were deuout and earnest to set it forward , so many as they durst trust , and the rest implicitè ▪ not knowing their meaning : but their prayers are like their religion , and their religion like that of the deuout women , who raised tragedies against paul. well , when iezabell proclaimes a fast , let naboth looke to his vineyard . when catholiques are deuout , and busie at their beads , let vs looke to our selues ; wee neede not feare those weapons , but other that are a preparing . it is the wisedome of a prudent captaine that feares an vndermining , to vndermine and preuent the mischiefe by a crosse traine : and so was famous vi●nna preserued against the turkes . if papists lay secret vndermining traines , to ouerthrow vs , prayer and repentance will be a crosse traine , that vndermines the vnderminers . if we can preuaile with god , we shall be sure to preuaile with men . thus farre of edoms sinne : now of edoms punishment , and the similitude of it with our edomites . edoms punishment is set downe in the text , . by the certainty , . by the seuerity of it : it is certaine ; for , . god will doe it , . he will not returne . and it is seuere ; . hee will send a fire , . a deuouring fire , vnresistable , . vpon teman , the metropolis or mother citie , . on the palaces of bozrah : a fire wasting the whole land . in all these we haue a liuely pourtrayture of gods iust iudgement vpon the romane edomites , which shall not be lesse certaine than seuere . the certainty of the destruction of the kingdome of antichrist is manifest : i. in that the lord will doe it : for he hath spoken it , reuel . . . the words of god must be fulfilled concerning the destruction of babylon . now by babylon in that chapter and prophecie , is not to be vnderstood the babel of chaldea , neither do the threats befit that babel , which was fallen and destroyed before : but the mysticall babel of rome , which succeedeth and exceedeth that in cruelty . this i will not stand to proue , because we haue it plainely confessed both by bellarmine and ribera , the learnedst of the romish church , that rome present , is mysticall babel . iohn ( saith bellarmine ) euery where in the apocalyps calleth rome babylon ; because ( saith hee ) onely rome in iohns time had the rule ouer the kings of the earth , and secondly , was the citie set on seauen hills , which agrees to no other citie . what therefore i am to speake of babylon in the reuelation , i shall aptly and properly speake of rome , by the learnedst of the papists owne confession . and the reason , why the spirit of god by allusion doth call it babylon , is by way of similitude ; because as that easterne and chaldean babylon did a long time oppresse the church of the iewes , so this western and italian babylon hath kept , vnder most horrible oppression and thraldome the church of the christians . this babylon must be so certainely destroyed as if it were done already : reuel . . . it is fallen , it is fallen , saith the angell . true indeede , it is already accomplished in part : it is fallen , . in the purity of doctrine , . in the estimation which once it had . . in authority : but this prophecie notes the certainety of her fall by an outward ouerthrow . and this babilon must be certainely destroyed , because god the great iudge of the world hath passed sentence against her , which only waites the execution ; reuel . . . reioyce ye heauens ouer her , for god hath giuen your iudgement on her . againe , if any meanes can bring hir destruction , she shall be destroyed : if death , sorrow , famine or fire can destroy her , these shall come on one day ; and if all these were vnable , the strength of god is able to pull her downe , reuel . . . for strong is the lord , which will condemne her : now if god set against a man who can rescue him ? iob. . . . ii. the iudgement is certaine , because , as the lord would not returne to edom , so neither wil he returne to romish edom : for , . he is too far prouoked : the sentence is past and therefore irreuokable . . this leopard , as shee is called , reuel . . . cannot change her spots . . edoms teares found no repentāce , heb. . . . no more shall these , nor by any meanes will god call back his anger . the seuerity of gods wrath against the kingdome of romish edom is not vnproportionable to the iudgement of the syrian idumea . . in the kinde , a fire ; by which is signified an vtter desolation : . a deuouring fire , which signifies the incurablenesse of her estate , she shall neuer rise from vnder the iudgement . . the chiefe subiect is teman , the metropolis , signifying the vtter ruin of rome it selfe : . it shall reach to the palaces of bozrah , noting the generality of the iudgement through all the kingdome of antichrist . first , the destruction of rome shall be by terrible fire , euen in the letter it is most likely ; though some of great note thinke not so : for , . it is said , reuel . . . the ten hornes which thou sawest , shall hate the whore , and make her desolate , and naked , and burne her with fire : and chapter . . she shall be burnt with fire . by which oracle of the holy ghost it plainely appeares , that the christian princes , which haue been in such league with rome , shall at length make warre against the very city of rome , take it captiue , spoile it , famish it , and at last burne it with fire . . harlots by the law of god were to bee burnt with fire , as we see in the example of iudah and thamar , gen. . . but babylon is the mother of whordoms and abhominations of the earth , reuel . . . yea the great whore , with whom the kings of the earth haue committed fornication , verse therefore &c. . she as ashur hath a long time bene the rod of gods wrath , by which the church hath beene scourged , and corrected for many ages : and now must bee cast into the fire , broken and burnt . . there is no other nitre or meane● to purge that idolatrous city : we would haue cured babell , but she would not bee cured therefore she shall neuer be purged , but all her drosse and trash shall passe the fire . . by the law of retaliation she must be consumed with fire : for whosoeuer durst mock or resist her , or any of her decreees , was presently adiudged to fire : burning was the peculiar punishment of gods saints , whom shee condemned for heritickes . of syrian edom it was sayd , as thou hast done , it shall be donne to the , thy reward shall returne vpon thine own head ; and of the romane . wi●ked papists make the furnace seuen times hotter than nebuchadnezzars but here is a furnace heated by god himselfe for themselues . they deuise an vnnaturall fire and furnace vnder the parliament , to consume the innocents of three kingdomes : but giue her double ( saith the spirit ) to that she hath done : first , ten kings shall set vpon her and burne her with fire , and after this , god himselfe shall cast her in to an hellish and supernaturall si●e , for all rhe cruell and blasing fires which shee hath kindled in all countries , pitil●sly to consume the bodies of god● saints the preludiū here of was seen in our edomite captines ; they lay fire and powder for others , but the fired powder flies in their owne face . obiect . antichrist must be destroyed with the sword of the spirit , and the breath of the lords mouth , not by carnall weapons . answ. the cleere shining of the gospell shall detect the mysterie , wherein antichrist worketh , and lay him naked , and discouer his frauds , by which hee gulls the world : the truth shall warre , and preuaile against his heresies . but this hinders not , but that the princes of europe ( seeing the infinite wrongs sustained by him ) shall ioyne to set the seate of antichrist on fire : considering the scripture affirmes it so manifestly , as euen the papists themselues subscribe to the generall truth of it : for these be the words of ribera : romam non solùm ob pristinam impi●tatem , sed & propter ea quae postremis temporibus commissura est , magno incendio perflagraturam , adeo perspicuum est & manifestum , vt ne stultissimus quidem id negare possit . and the text is plaine , that the kings , marriners , and merchants shall stand and see the smoake of her burning , reuel . . . obiect . but this seemes impossible : for we see kings and princes sticke fast to support her , as spaine , france , and many kings of europe . answ. god can and will doe it , who hath horses and chariots of fire to besiege her withall , if meanes should faile . but god will doe it by them , reuel . . . for he hath put into their hearts , to fulfill his will. and by many meanes god can effect it : . hee can soone conuert them from their antichristian and papisticall superstitions to the truth , as sundrie of them are already . . it may be , that sundrie of them which yet retaine romish idolatrie , may for some other causes turne against the pope and waste rome , as for his vniust claimes , his horrible pride and tyrannie , his treasonable practices against them , pardons to kill them , &c. and thus by charles the . and lewis the . kings of france , was rome sacked and spoyled , and the pope opposed : as also by charles the . his armie . and is this vnlikely , when not onely the popes agents and priests shall giue the sacrament and absolution to gunpowder-traytors ? but iesuites teach it lawfull , yea meritorious to kill christian princes , nay popes themselues so proclaime it , as sixtus quintus of the villaine that murthered henry the . of france . obiect . but then this prophecie may seeme to be in part fulfilled . answ. no , this fire of edom must be a deuouring fire ( which is the other part of the similitude ) that must quite consume teman the metropolis : so this first against rome must be as a fore-runner of the fire of hell , it must be vnquenchable , and agreeing with that fire of the syrian edom : obad. . a fire shall be kindled in edom , and deuoure them , and there shall be no remnant of the house of esau : for the lord hath spoken it . this ruine of rome shall be like the ruine of iericho , which can neuer bee re-edified : and is notably shadowed in reuel . . . by the casting of a milstone into the sea : noting both the swiftnesse and irrecouerablenesse of their estate , no more to be raised againe than a milstone can rise out of the bottome of the sea and float againe . yea the eternall desolation of rome is noted by denying such things to be euer any more in her , which a citie cannot be without , viz. a milstone shall not be heard in her , nor the light of a candle seene , nor any crafts-man , nor any voyce of ioy , nor any bridegroome , or marriage , or procreation . a poore citie it is , or none at all , where none of these are . obiect . but the state of rome is the strongest state in the world , for wisedome , wealth , strength , and many of our great ones goe backe to them : so as you speake vnlikely things . answ. . god will honour himselfe by eff●cting his will in vnexpected and vnconceiuable meanes : hee is wise of heart to lay vnknowne pipes and meanes for his purposes . and herein it shall be like edom , obad. . . in that day i will destroy the wise men out of edom , and vnderstanding from the mount of esau , and thy strong men o teman shall be afraid : neither is there wisdome or strength that shall helpe against the lord. . god by themselues , if others be sla●ke , can hasten their destruction ; as it was with edom , obad. . the men of thy confederacie , and they that were at peace with thee , deceiued thee . so our late edomites were detected by themselues , euen by their owne confederacie . . what if some go to thē , and giue them a little lightning before their death ? see we not such infamie cast vpon them all by their daily practices and plots , as all the water in the sea can neuer wash away ? yes , we see with our eyes , that they gaine not , but fall , notwithstanding all their supplies of succours . to comfort the poore church of god , in that , when the enemie marcheth furiously like iehu , god sets in , and prouides for his safetie . reuel . . . iohn hauing before prophecied of many mischiefes to befall the church , by antichrist and the turkes , both conspiring against it , in this chapter brings christ in a vision for the comfort of the church , thus described : an angell , namely of the couenant , our great mediatour ; comming from heauen , to make himselfe better knowne , and neerer to his church ; clothed with a cloud , not onely in our humane nature clouding & vailing his deity , but still obscured by the world ; with a rain-bow on his head , a signe of reconciliation , an assurance that he will remember his couenant , as genesis . . and a token , that although stormes and tempests be vpon the church , yet christ at length will driue them away , and reduce the calme of it , and a faire season ; his face as the sunne , shining as in his transfiguration , to his church ; his feete as pillars , for strength , of fire , because of his efficacie and force to ouercome all difficulties . he is a constant stander as a pillar , and fierce , for his churches good . a sweete meditation against all fierie , furious , and sulphurious plots of the enemies of the church . he hath the rain-bow on his head , his feete are pillars of fire , and further , he sets his foote on the sea and earth , to note the subiection of the sea , and earth , and all the creatures , and all the world vnto him . the iustice of god shall one day magnifie it selfe against that bloodie seate , citie , and kingdome of antichrist : for , . he that is the vnmercifull maintainer of all treasons , and supreme head of all heretikes , must needes be fearefully destroyed . . he that is concluded to be more merciful than christ , because christ deliuered none out of purgatorie ; and more powerfull than god , because god makes but creatures , he makes the creator , shall dearely buy that and other such blasphemies . . pride ( wee say ) must haue a fall , and , the higher the pride , the lower the fall . he that hath fought against the kings of the earth , yea against christ the king of kings , the tenne hornes shall fight against him . hee that out of his horrible ambition hath made mightie princes hold his stirrop , leade his horse , become his footmen and foot-stoole , shall one day be paid for all . he that hath taken from them , imperiall crownes , purple , scepters , kingdomes , shall by them ( ere long , i doubt not ) be left desolate and naked . hee that hath long ouerborne them with the bragge of his primacie , and set himselfe aboue all that is called god , shall by them be made to drinke of the cup of their supremacie . they that haue giuen the saints blood to drink , shall haue blood to drink , herein like to old edom , obad. . edom drunke vpon mine holy mountaine : and the heathen must drinke them vp , and swallow them , and they shall bee as though they had not been . pharaoh drownd the israelites children , and was drownd himselfe . the same fire lickt in the enemies , which they made so hot for the three children of god. humans gallowes catcht himselfe . catesby , rockwood , grant , deuisers of the powder-plot , by their owne powder were almost blowne vp , yea made vnable for their own defence : and the same day catesby the first deuiser , and p●rcy the chiefe actor were killed with one bullet shot with powder . as i haue done ( said great adoni-bezek ) so god hath done to me . from all this it followes , that all the balme in gilead cannot heale them : not the ten hornes or kings , not the seuen heads , not his power and bloody war●es , his spanish inquisition , his massacres , his two trayterous colleges , his buls and excommunications , his councell of trent , his order of iesuites ; not his blacking of the liues and practices of his aduersaries , not his iugling with images , his false miracles and legends , his lies and equiuocations , his falsifying of all authoritie , and the like , can still vphold his tottering state , down he must for all his props , he must dye in the midst of his physicians ; we must expect it , pray for it , and reioyce in it . come out of her , my people , come out of her : for it is a people ordained to destruction : reuel . . . be not partakers of her sinnes , lest yee partake in her plagues . come out in affection , in action , and in habitation , both by spirituall and bodily departure . god is carefull of his people : he would not haue lot destroyed with sodome , nor israel in babylon , iere. . . nor the iewes in ierusalem at the destruction thereof : a voyce was heard ( saith iosephus ) to leaue the citie , which many beleeued , and sled into pella , and they that would not , were al miserably destroyed . little mice ( they say ) presaging the ruine of an house , doe flie out before hand . let vs by diuine instinct be so wise for our owne safetie : flie communion & companie with papists . for rome is called an habitation of diuels : if a man would dwell among diuels , let him dwell among romanists . and it is no schisme , but gods commandement . neuer heare such whisperings , as speake of a reconciliation of our religions , for that cannot be . yet hate not their persons , but their sinnes ; and pray for the men . it is dangerous to trauell among them , much more to intertaine neere and intimate acquaintance with them . therefore feare to make or meddle with them : leaue them to gods iudgement , which must needs be executed . the end of the second sermon . the romish fowler . psalm . . . our soule is escaped euen as a bird out of the snare of the fowlers : the snare is broken , and we are deliuered . the matter of this psalme is gratulatory : the occasion , some great deliuerance of the church , from some deadly plot , and imminent danger : or ( as some thinke ) dauid recounteth and collecteth all those speciall deliuerances , which god had wrought for israel , since their comming forth of egypt , till this time : which being many and great , he compiles this psalme , and giues the lord the glory of them all . in the words of my text are two things considerable : . a danger , the extremity whereof is set downe by a similitude . . a deliuerance : in it . the meanes : the snare is broken . . the end : wee are deliuered . the danger is set out by comparison of a fowler , who hath layd his nets , and hath caught a silly bird within the meashes of it , of which himselfe and euery man else thinks he hath it sure enough . where the danger is amplified , . by the authors of it , fowlers : . their instruments , nets and snares : . the crafty laying of them , so as they haue compassed the seely bird within the snare . i. the scriptures compare the enemies of the church ( the seely doue of christ ) to fowlers , fishers , hunters : . in respect of their purpose , which is to take and catch that they hunt for : they intend to kill and destroy ere they returne . this was cains purpose against abel , if hee could get him alone ; pharaohs against israel ; nero , dioclesian , and the other emperours against the primitiue church . . the fowler makes but a sport of taking his prey : as also the hunter : so the enemies of the church count it but a sport to destroy and waste the church and people of god. yea , as they feede vpon the seely birds they catch , with delight ; so these feede on gods people as on bread , psal. . . fowlers are so cruell , that they spare none , young nor olde , male nor female ; all goe together into the bagge . and popish persecutors spare no age or sexe , neither olde men nor children , but haue pulled them out of the belly to the fire ; neither vnlearned nor learned , but haue cut off pastors , doctors , bishops , archbishops ; neither the liuing , nor yet the dead . most barbarous inhumanity . . fowlers and hunters will be at great cost to maintaine their game , and count no paines painefull , through frost and snow ; they will endure much hardnesse in hope of their prey . so the enemies of the church care not what cost and charge they be at , what paines they take , to waste and destroy the church : they cannot sleepe , till they haue done euill ; their sleepe departs from them , that is , nothing else troubles them but to be disappointed . such great fowlers of the church in the olde testament were the enemies on euery side : on the east : ammonites , moabites , chaldeans , assyrians : on the west : the philistims : on the north : the syrians : on the south : egyptians , arabians , and idumeans : and the church of god as a little bird in the midst of them all . haman hath ten thousand talents for the kings treasurie , i● all the iewes may be vtterly rooted out . such great fowlers of the church in the new testament haue beene the vassals of antichrist , and especially that great nimrod of rome , who with his popish kings , tyrants , and persecuting bishops , hath eaten vp the poore saints of christ in all countries ; as did their predecessors the ancient tyrants , psal. . . come , let vs cut them off from being a nation , and let the name of israel be no more in remembrance . our owne booke of martyrs records , that one of our popish bishops was so violent a fowler to furnish his maisters dishes , that himselfe in fiue yeares space tooke and rosted . seely martyrs , most of them in his owne walke and dioces . such were our fauxes and fawkners , who made sure account of such a prey as was neuer before layd ▪ for , namely for three whole kingdomes at once : which would haue filled all their nets . for god and man concurred to punish the iniquity of this time , said the letter to l. mounteagle : for the obtaining whereof they despised all danger , and all labour is thought little in digging halfe a yeare together through hard foundations ; they will bestow any cost whatsoeuer , of their owne and other mens ; digby promised . pounds , tressam . percy all that he could get of the earle of northumberlands rents , besides tenne galloping horses . and nothing troubled faux , but that he was disappointed . ii. the scripture both here and else where compares their meanes and instruments , to snares , nets , and ginnes , which are set in the wayes of gods saints to take them and that for two causes . . it notes the secrecie of the danger , which makes it farre more dangerous and ineuitable : for nets and snares vse to be layd in secret , and out of sight . in vaine were the net layd before the eyes of all that hath wings , prou. . . as therfore the fowlers or fishers go about their matters craftily and subtilly , they will stand priuily behinde a tree , they dissemble all , they will lay meate as though they intended to feed the seely bird , which they meane to feed vpon ; they haue a lure or call , as if they were friends and birds themselues ; but the end is to kill and destroy : so doe the fowlers of gods church , psal. . . they haue taken crafty counsell against thy people , and haue consulted against thy secret ones . so euer haue done the romish antichristian fowlers , who haue beene taught by their great nim●od , leoninae pelli assuere vulpinam , alwayes to match together the lyon and the foxe . iulius the . can turne him either way , to peters keyes or pauls sword . what they cannot doe by open force , they can doe by secret fraud , wherein oftentimes there lyes more strength than in the former . the syrian antiochus epiphanes was a liuely type of the romish antiochus : of whom it is sayd , dan. . . . his power shall be mighty , but not in his strength : he shall destroy wonderfully , and shall prosper , and practise , and shall destroy the mighty and the holy people , and by his policie shall cause craft to prosper in his hand . a liuely description of the romish antiochus or antichrist , that beast arising out of the sea , hauing as well the hornes of the lambe as the speech of the dragon . he intrudes himselfe as the head and husband of the church , while he robs and wastes it . he professeth himselfe a seruant of seruants , while he sets himselfe aboue all kings and commanders : as boniface the . in the yeare of christ . before a great concourse in a solemne iubilee , one day shewed himselfe in his priestly pontificals , with the crosse carried before him : the next day in an emperours roabes , with a naked sword before him , and this title proclaimed , ego sum pontifex & imperator : terrestre ac coeleste imperium habeo : all this is mine , and to whomsoeuer i will i giue it . what is the whole religion of rome but a mysterie of iniquity ▪ a bundle of policie , which by secret conueyances and t●●ines both brought and held all the kingdomes and countries in europe , within the snare and bondage of a silly fryar , by sembled sanctity , lying myracles , false donations , forged writings , and the like : and thus hath ensnared mens bodies , goods , liues , and consciences . neuer saw the world so cunning a fowler . are his emissaries and such as he sends out , of better disposition than himselfe ? no , witnesse gregory the great : as christ sent out simple and seely plaine men to raise vp his kingdome , so shall antichrist make choise of crafty , and double , and deceitfull persons for his businesse . how subtilly did these two friars , clemēt and his associate lay their snares , when they flew the french king , henry the . pretending great good businesse for the church and state ? when the papists in france could not by open force oppresse the prince of condy , and casper colignius the admirall of france : they could by fraude and cunning , as by a lure , pretending peace and nuptiall solemnity , raise a sudden massacre , by which thirty thousand protestants fell into their snare , who most perfidiously were slaine , against all laws of god , nature , and nations , not much without the space of one moneth . what potentate euer layd the foundation of obedience in conscience , or could ouercome his enimies without warre , by a parchment bull , or maintaine himselfe and his pompe at all mens costs and deuotions , or conquer opposite princes by their owne subiects , or stabl●sh himselfe by dispensing with vnlawfull marriages and lawfull oaths , or mainetaine so many intelligences by confession , or pleasure all men in their humours , by wealth , pouertie , austerity , voluptousnesse ? what a notable combination of knaueries is there in that religion , wherein all these things and many more , are most eminent , most vsuall ? to come to our owne country : what did those trayterous bandits and emissaries , all●n , harding , sanders , parsons , campion , and others , but by writing and speaking pretend singular loue , instruction , and care ouer their country-men , whose religion they left ? yet indeed what intended they but destruction of prince and state , being trumpets to rebellion , raising vp armes , some out of spaine , some out of ireland , some desperate cut-throts at home , to take away the life of that blessed lady elizabeth of eternall happy memory ? what a number haue they snared vnder the pretext of peace , truce , and friendship , as duke alba in the low countries ? and as the king of spaine in . while he was prouiding that invincible nauy against our prince and country , he sent the duke of parma to intreat of peace ; as if it were honesty in catholikes , whome they cannot kill by warre , to delude and spoile them vnder the name of peace , not without villany and per●ury . how secretly did our late foolish fowlers lay their nets and traines ? with what faire pretences ? it was meerely and only for religion , sayd faux : and he was bound inconscience to do it , because the king was an heriticke : he was sent by the name of iohn ionson to percy , to conferre for releefe of the catholike cause . all of them tooke an oath for secrecy , yea heard masses , and tooke the sacrament neuer to reueale any thing . now to the laying of snares as deep as hell : , barrels of gunpouder are prouided , & numbers of iron bars , to blow vp with one deadly blow , in time of peace , in time of parliament●al england , scotland , and ireland , in their king and posterity , in their lawes and gouernments , in their church and religion , in their common welths and iustice , in their tenures and records , yea in their whole state and policy : that he that could carry his heart into the suruey of the consequents , might clerely see a fearefull doomesday of all these three goodly kingdomes . and , as before it was done it was cloked vnder the title of some famous exployt for the deliuerance of persecuted catholikes : so afterward , to turne the odiousnesse of so foule a fact as might haue turned the sunne into darknes , & the moone into blood , they had prepared their proclamations , to lay it vpon puritans , vnder which title they would haue reuenged it by the massacre of all the godly in the land , within their reach . here be cunning fauxes and foxes indeed , in whom we may see the true picture and pourtraiture of euery sound catholike : who by the principles of popery are taught to be as true to their soueraigne as iudas to our sauiour . what great need haue we then to get vs into that secret , which their secrets cannot come into ? namely vnder the secret of the almighty : vnder the shadow of his wing . for the promise to such a one is , surely he will deliuer thee from the snare ●f the hunter . the poore bird is safe no where abroad , but in the nest : and the church is no where safe in earth , but onely in heauen , while it saith with the prophet dauid , thou art my secret place , psalme . . so much for the secrecie of fowlers . . their instruments of mischiefe are compared to snares and nets , in respect of the suddennesse of that destruction , which they intend to gods people . a snare or a net windes in a bird suddenly , thinking on no such thing : nay sometime , while the poore bird is playing or singing , as if it were without all danger , the net or grin wraps it in on all sides . so the enemies of the church , knowing , that sudden and vnexpected euills can hardlyest be preuented , and wound the deepest , commonly effect most deadly stratagems when gods people least expect them . this is the guise of antichristian enemies to the church of god : which while it is not suspicious , but sometimes too charitable and credulous , they lay their snares where no man can possible suspect . would any man think the pope would instigate to kill christian princes at the very masse ? yet by the counsell of pope sixtus the . the two princes of medices were hurt and slaine euen at masse ; and the lifting vp of the hoast was made a signe of the murder by the popes legate : as their owne volateran writes . would a prince thinke to be poysoned ( of purpose ) in receiuing the sacrament , by these charitable catholikes ? yet one was by the powder of diamonds tempered with the wine of the sacrament . would a catholique king , most deuoted to romish religion , and a champion for it , expect to be slaine by catholiques , and men of peace , before excommunication ? yet this was iust ( saith reinolds ) and the charitable pope sixtus the . said , a true fryar had slaine a countefeit fryar . could any man haue expected that suddaine terrible blow , and an vniuersall destruction from vnder the parliament house , from which the honor , iustice , happinesse , life and soule of our country ( vnder god ) hath beene so long maintained and preserued ? this shewes vs , that papists are not to bee trusted , though neuer so fawning , neuer so flattering . for indeed they are most cruell , both in their positions , and in their dispositions . their positions are these , and such like : . the oath of allegiance is against catholique faith , and the health of soules , saith the popes breue . . princes excommunicate by the pope , may be deposed and killed by their subiects . . no faith is to be kept with heretickes : and all are hereticks that are not of their religion . . all men are bound to resist hereticall kings , in the straitest bond of conscience . . euen a secret hereticke is ipso iure deposed , and all his leaprous posterity , saith symancha . . it is a iust and honourable warre for the nobles to rise vp in armes against queene elizabeth , saith cardinall allan . such also are their dispositions : and such are their practices . we haue seene the fowlers , and their nets : now let vs proceede . iii. the crafty laying of these snares is such , as they haue compassed the bird , and it seems impossible any way to escape . for the danger was , as if the prophet had said : we were on euery side included in the nets of the fowlers , that what way so euer we could turne vs , we were hemd in ; the danger met vs on euery hand , and death euery way layd hold vpon vs. thus dauid ( psal. . . . ) confesseth , that the snares of death compassed him : hee was euen as a man bound and piniond to execution , so as hee saw nothing but death before him . and the snares or cords of the graue beset him : so hopelesse was his estate , as if hee were laid forth already , and wrapped in the bands and cloathes of death to the buriall , both in his enemies conceit , and his owne . the same was our condition in that gunpowder treason : the enemies made sure of their prey : they saw their expectation euen in their hands : and brought their wicked conception to the very birth : the crowne and kingdome was theirs : they had disposed of the chiefe offices , the chiefe holds , and reuenue of the land : onely one terrible blow was to be giuen , and the hand of wickednes lifted vp on high , reaching fire to the fewell , which should haue turned three kingdomes into one bonfire . quest. why doth the lord suffer the enemies thus to ensnare his people , that the case seemes desperate , the deliuerance impossible ? answer . . that wee may see our owne simplicity , who cannot obserue or preuent their snares , the crafty wiles of satan and his instruments against the church . . that wee may take notice of gods patience toward his enemies , suffering them as long as he may , and then his iustice in taking them at the height . . that we may learne to depend on gods power and wisedome , for safety and defence ; who onely is able to match and ouermatch the enemies in both : for there is no power or policie against the lord. . that the greater the dangers be , gods goodnes may be the more manifest , and that in most desperate euils we may acknowledge our deliuerance to be miraculous , and so the praise of all may be referred to the lord , who is a very present refuge in the troubles of his church ; as our selues found in this our danger . now we come to the second generall part of the text , namely the deliuerance of the church , our soul● is escaped . ] that is , our liues were hunted , our heads euen on the block , & the stroke a giuing , and death fetching his blow : but yet we are deliuered , wee haue escaped with our liues . herein consider , . the manner , . the meanes of the deliuerance . the manner , as a bird escaped out of the net : the meanes , the net is broken . for the manner : . beyond and aboue the expectation of the church , when all things seemed desperate , when all counsell and meanes failed among men , and no hope was left , euen then came deliuerance . how can a poore bird , wound in the nets of the fowler , expect but to be taken ? and this is matter of more ioy & gladnesse , than if the danger had bin lesse . . beyond and beside the expectation of the fowlers themselues , to their greater disappointment & confusion . how will the fowler rage and storme , when a silly bird is gotten away out of his net ? so doe the enemies of the church , who haue beene at great cost , and charge , and paines , and beaten all their wits to lay their nets , to be disappointed euen then when they haue their expectation betweene their hands ; as the case of these conspirators was . for the meanes : the net is broken . ] god alone hath broken in pieces their crafty counsels and deuises : god hath frustrated all their purposes : when they had hemd in the people of god , as a bird in a net , on euery side , god himselfe makes a way out ; as when the net is broken asunder , the bird escapeth . doctr. the lord in his season powerfully deliuers his church , by breaking the nets of the enemie . psal. . . the lord breakes the counsell of the heathen , and brings to nought the deuises of the people . reasons . . because god is euer present with his church , in the midst of it , to helpe it at the greatest pinches . esa. . . gather together on heapes , ye people , and ye shall be broken in pieces , &c. for god is with vs , namely as our shield and protection : and , if god be with vs , who can be against vs ? zeph. . . reioyce o daughter of syon , be ioyfull o israel , reioyce with all thy heart o daughter ierusalem : the lord hath taken away thy iudgement , and cast out thine en●mies : the king of israel , euen the lord is in the midst of thee ; thou shalt see no more euill . the lord is euery where present , but not euery where as in his church : he is the king , and the shelter of it by a speciall prouidence . . the church is gods darling and delight : his people is deare vnto him : he that toucheth them , toucheth the apple of his eye , zach. . . in all their troubles he is troubled , and taketh wrong done to them as done to himselfe : and therefore must needes reuenge vpon the enemies one time or other . see nahum . . . . because the lord is iealous ouer his people , hee reserues wrath for their enemies : he shall come vnto them as vnto thornes . the cause also is his : they hate the godly for his sake : and therefore he takes their part . . as god is willing to saue his people , so also he is euery way most able . . hee is more watchfull for his church , than all his enemies can be against it : hee that keepeth israel , doth neither slumber nor sleepe : in which he out-matcheth the enemies , who , though they often break their sleepe through greedinesse of the prey , yet sometime they must sleepe . hee is a more watchfull guard than sauls , when dauid came and tooke away his speare and pot from his head . the phrase is taken from watchmen , who stand on walls in time of warre , to fore-see the approach of enemies , and giue warning : they may be treacherous , or sleepy , as when the capitall in rome had beene taken by the french-men , if the geese had not beene more waking than the watch-men of the walls . but the lord is a faithfull and watchfull keeper : let neuer so many watch the mischiefe of the church , he is sufficient against them all , hath seauen eyes , zach. . . . he is wiser than all his enemies , and herein ouer-matcheth them , that he knowes all their counsels , they know none of his : which aduantage the king of israel had of the king of syria by reason of gods prophet . hee knowes their whole plot and proiects , and suffers them to carrie them a long time , but knowes when to preuent them , and how to dispose them to the good of his church : for there is neither counsell nor wisedome against the lord. . he is stronger than all the enemies : ioh. . . my father is stronger than all : no one , no nor all together can resist his power . and therefore when great men haue banded and bended all their forces against christ and his church , they imagine but a vaine thing , psal. . . . god hath waies enow to deliuer his church , euen when things seeme very desperate . he hath seuen pipes to his seuen lampes , and these oftentimes laid very secret and out of sight . he can make a way in the sea , and the waters a wall for his people : which cannot be expected by man : yea he can suspend and stay the course of nature ; he can suffer his children to be cast into the fire , then qualifie and coole the furnace . . the lord commonly delighteth in such a deliuerance of his church , as is ioyned with the confusion of his enemies : as in the red sea , the same way and waters , which were the preseruation of the one , were the destruction of the other . esai . . . . ye shall conceiue chaffe , and bring foorth stubble : the fire of your breath shall deuoure you . and the people shall be as the burning of li●e : & as the tho●nes cut vp , shall they be burnt in the fire . and hereby the lord manifesteth his power and iustice . . that the wicked , while they take craftie counsell together , should be pauing a way to their owne destruction . hee takes the wise in their craftinesse , that they lay a net in which themselues fall . when they make couenants with death , and digge to hell to make gods children so sure as none should escape them , then their owne destruction shall be the churches deliuerance . what a broad net had haman laid for the iewes ? none could be fairer for the game than he that had the kings edict , ring , postes , and all he desired . but in due season his net tooke himselfe and his familie : his gallowes caught himselfe and his sonnes : in whose destruction god laid the preseruation of his church at that time . the same in the powder-plot : what deuice was euer fairer , or neerer ? or when was there a more vniuersall net laid for gods church these thousand yeeres ? yet the lord in the very full season ioyned our deliuerance with their detection and destruction . . it is iust with god , that wicked men , while they deuise mischiefe , should onely make rods for their owne backes : though their pretenses be neuer so faire and specious . as for example : dan. . . the courtiers of darius , ( as they can easily lay their plots , to sway princes to euill counsels ) come to the king , whose power they would abuse , and none wish him so well as they , o king , liue for euer : none so obseruant of the kings edicts as they , all the rulers of the kingdome , officers , gouernours , counsellors and dukes haue made a decree concerning the worship of thee o king , that none shall aske any thing for thirtie daies , saue onely of thee . this daniel , one of the children of the captiuitie , regards not thee nor thy decree . they proclaime him seditious , rebellious , and a traitor that hath no respect either of king or law , but despiseth authoritie and edicts , well and wisely deuised and published . these are ordinarie nets laid against godly men by vngodly . then must the law of the medes and persians , sealed with the kings signet , be executed vpon him . he is cast into the denne . they haue him in their net . but they cannot hold him : nor can he be deliuered but with the destruction of them all by the lions . here , by plausible speeches what did they but make their owne rods ? and so was it in our owne instance , in whom gods iustice shined most eminently : all the while , they digged a pit for themselues , and fell into the pit they had digged for others : according to that of the psalmist , he hath digged a pit , and is fallen into the pit hee hath made : his mischiefe shall returne vpon his head , and his crueltie vpon his owne pate . as their heads and pates vpon stakes are still eye-witnesses . . gods iustice is herein manifest , that for the deliuerie of his church hee not onely breakes their nets , but makes them breake their owne nets and neckes : and this is the greater confusion , when the authors of sin are made the authors of their own punishment . for example : such is their thirst after the ouerthrow of the church and godly , that they still call in more company , and take in more partners , that if one misse , another may hit , and all may be sure not to faile . but gods hand now ouerruleth the matter , and makes their owne carnall counsell their confusion : that whereas one could keepe counsell , company shall reueale it : as in the many conspirators about the powder-plot , in which one of them furthered the punishment of another , but not the performance . this shewes vnto vs , that the church is altogether inuincible : no net shall long hold it , but it shall breake thorow all nets . it may bee pressed , not oppressed : oppugned , not expugned . it is an heauie stone to heaue against , zach. . . for , . the enemies cannot worke wisely enough to preuaile , but , as the more the egyptians oppressed israel , the more they incresed ; so is it here . . though the godly be in themselues fewer , weaker , more simple , more shiftlesse , yet are they strangely and strongly preserued , and may say with the prophet , there be more with them than against them . . the church stands vpon two sure pillars , like boaz and iachin : first , gods promise , which is , that the gates of hell shall not preuaile against her . secondly , her foundation is on a rocke , against which if the floods beate , and the windes blow , it shall surely stand , matth. . . why then doe the pope , and papists , and that antichristian league , still trauell with wickednesse , and conceiue mischiefe , to bring foorth a lye ? what doe yee imagaine against the lord ? nahum . . . this is a ground of comfort for vs , when wee see enemies leaguing themselues against gods people , that they make no spare of destroying either by secret meanes , or open . gods helpe and deliuerance will shew it selfe in due season : he is a present helpe in trouble . is he a god a farre off , and not at hand ? on the mountaines , and not in the vallies ? doth he heare his people before he call , and not when they call ? no , the church is neuer so neere some great deliuerance , as when her enemies are at the top of their pride and rage . for when they will roote out the name of israel , and destroy the law , then is it high time for the lord to put to his hand . when they haue power in their hand , and no arme of flesh to represse them : when none will offer himselfe in the cause of god , then the lords owne arme shall saue it , but so as wee be found in the way of deliuerance , carrying our selues in this affliction , as children when they see the father hath taken vp the rod , runne vnto our father , confesse our sins , bewaile them , begge mercie , and sue for it as for life and death . this is the way to stay our fathers blow , to obtaine compassion , and cause him to throw his rod into the fire : as the prophet brings him in relenting for his people , hos. . . how shall i giue thee vp , o ephraim ? how shall i deliuer thee , o israel ? how shall i make thee as admah ? how shall i set thee as zeboim ? mine heart is turned within me : my repentings are rowled together . for this is the condition , . chron. . . if my people , among whom my name is called vpon , doe humble themselues , and pray , and seeke my presence , and turne from their wicked wayes , then will i heare out of heauen , and be mercifull to their sinne , and will heale their land . when we haue receiued such a seasonable deliuerance , it becommeth vs to breake out into the praise of god , and perpetuate the memory of it , and prouoke our selues vnto thankfulnesse . so doth our holy prophet in this psalme : he sings out the praise of god to all posterity , for so great a deliuerance in so present a danger . motiues heereunto : . how many monuments hath the lord himselfe erected from time to time , to preserue in memory speciall mercies bestowed on his people ? . hath he not taken order to write them in his booke of mercies and monuments ? psalm . . . this shall be written for the generations to come and the people which shall be created , shall praise the lord. . hath he not established and appointed speciall dayes for the memorie of speciall mercies , most worthy to be had in euerlasting remembrance ? and surely ( my brethren ) if moses and israel had cause to compile a song for their so strange a deliuerance , and the ouerthrow of their enemies ; as exod. . . — if deborah had cause to praise the lord with voyces and instruments , for the ouerthrow of the canaanites , and victory ouer sisera ; as iudg. . . — . if the good women came with timbrels and dances to praise the lord , when the lord brought an horrible slaughter vpon the philistians , and their chiefe champion goliah , who defied the hoast of israel , and railed vpon the god of israel , and so saued israel that day ; as . sam. . . . if that day were a day of ioy and gladnesse , of light and reioycing , wherein the iewes preuailed against their enemies , and saw the ruine of their chiefe aduersary haman that cursed amalekite ; as hest. . . then surely haue we iust cause to sing out , and declare abroad , and reioyce both in gods house , and in our owne houses , for the great things that the lord hath done for vs in our admirable deliuerance out of a more admirable red sea , not of water , but of fire and brimstone , and from the hands of those furious champions of antichrist , those romish siseraes , goliahs , that defied the hoast of british israel , and those cursed amalekites , against whom the sentence is passed , that the name of amalek shall be put out from vnder heauen . but neuer let the fact of this amalek , nor this day of purim be put out of the kalender : to the perpetuall infamy of the popish generation , so long as the sunne courseth about the earth . looke we often in this glasse , which god holdeth this day before our eyes ; o come and behold the workes of the lord , the great workes that he hath wrought for this english nation ; a people whom god hath now redeemed from a second hell , which was indeed to bee a lake of fier and brimstone , a very sparke out of hell ▪ brought by furies and diuels rather than men . consider wee seriously , how our soules ●are deliuered from the nether most hell . as in the first and great redemption from the lowest hell , god of his mercy redeemed vs by the blood of his owne only sonne : so of his mercy hath he extinguished the flames of this intēded hell , by no other meanes than by the blood of those sonnes of beliall . and , as for that greater redemption wee must magnifie the grace of god , being redeemed from the hands of our enemies to serue him in righteousnesse and holynesse all the dayes of our life : so in this lesser redemption , we must stirre vp our selues to the cherefull praise of god , not in word and tongue , but in heart and life . let vs call vpon our selues euery one apart , as dauid , psal. . . . . i will praise the lord with all my heart , &c. for that mine enemies are turned back : and psal. . . what shall i render to the lord for all his louing kindnesse towards me ? and let vs call vpon one another , as he doth , psal. . . praise the lord with me , and let vs magnifie the lord together . he hath filled our hearts with gladnesse , our mouthes with laughter , our tongues with matter of triumph : when we were as a bird in the net of these fowlers , he brake the net , and we are escaped . verse . our helpe standeth in the name of the lord , who hath made heauen and earth . these words are the conclusion of the whole psalm , wherein the whole benefit of all the deliuerance of the church , both for time past and future , is ascribed to the lord of heauen and earth . he had sayd before , the snare is broken but had not told vs by whome , now hee expresseth him , our helpe is in the name &c. quest. why saith he not in the lord , but , in the name of the lord ? answ. by the name of god is meant that by which he reuealeth himselfe to his church , as a man is knowne by his name . and in this argument the name of god signifieth the ayd , the power , the strength , and the goodnesse of god : so it is vsed , psalme . . . in thy name wee shall tread downe our enemies , that is , in thy strength and power . our helpe consists in that power and strength which the lord putteth forth for vs. who hath made heauen and earth . ] qust . why is this added ? answ. . to aduance the lord in his attribute of omnipotency . . to strengthen our faith when meanes fayle vs : for this power is not tied to meanes . therefore these are set the first words of the creed , i beleeue in god the father almighty , maker of heauen and earth . . to shew vs to what end the world , the heauens and the earth were made , namely that it might be a theater and glasse of the diuine power and glory of god. . to intimate how easie it is for god in most desperate cases to helpe his children : much mor easie than to make heauen and earth . . to shew , that he can dispose all things both in heauen and earth for their safetie . i. note hence the nature and worke of faith in euery beleeuer : which is , to eleuate the minde to god in perils and dangers which is the time wherein faith most bestirres it selfe , and to apply gods promise of ayd , his presence and deliuerance in all our troubles : not only beleeuing his omnipotency and goodnesse , but that he is so vnto vs and all his chosen . for this is a speech of faith , which looketh beyond all external meanes , and fixeth the eye of the soule only vpon god , in whose hand help is . and farther , the nature of faith is , to search into all the atributes of god , whereby it may fortifie it selfe and become inexpugnable . it looketh to the name of the lord. it considereth him as iehoua , one that is willing to accomplish all his promises to his church ; else he could not bee iehoua , by which name he would be knowne to his people . it beholdeth his power and omnipotency at the same time : and then what shall hinder the churches safety , if god be both able and willing ? it seeth also all his power exercised for hir safety . it beholds at once both the pillers of the temple , boaz , with him is strength ; but what are wee the better , if we apply it not ? and iachin , that is , the lord will establish . let vs liue by faith at all times , especiall in dangers , stil looking beyond the means : and giue glory to god with abraham , rom. . . who was strong in faith , and fully perswaded , that he who promised was able also and willing to performe . obiect . what then ? must we reiect meanes ? answ. no , for god giueth meanes for our good : but . no meanes can helpe vs without god , as god can without meanes . . meanes must be vsed , but not trusted in : psalm . . . some trust in chariots , and some in horses , but we will remember the name of the lord our god. heere he condemnes not the vse of chariots and horses , but trust and confidence in them . . neuer let vs stand in the meanes as our helpers , but in the name of god , who affords both them and successe in them . hence it is , that god sometimes , yea for the most part worketh his greatest workes by weakest meanes , that the meanes might be as a glasse through which we might behold the brightnesse of his own maiesty and grace . dan. . . they that vnderstand and instruct many shall fall , and when they shall fall they shal be holpen with a little helpe . why a little ? because through weake meanes wee may see gods greater strength . so in the yeare . there was a little helpe for england : but the victory was gods. so in the gunpowder treason , a little helpe and meanes by his maiesties singular care : but this was , that through it we might easier see that omnipotent helpe of him , who made heauen and earth . ii. note that the churches helpe is not in it self : and the dangers of it , and harmes threatning it , are farre greater than it is able , without better help than it own , to withstand . so was it with the church at the red sea : so with the three children of god in the fire ; what help had they of themselues being bound ? so it was in hamans deuice , and so in per●ies . reason . . that the members of the church may herein acknowledge the sleights of satan and wicked men , who are mad against soundnesse of grace , and yet most wittie to combine their malice and madnesse against gods people . . to trie them to the vttermost , and proue their soundnesse , in faith and patience . fire that must trie gold , must be quicke and piercing , and seeme vtterly to burne and consume it . . that the lord may herein haue occasion , both to vphold his chosen in the affliction with strong inward consolation ; and also to put foorth this his omnipotent power in some strong and glorious deliuerance . . that his children being driuen out of all other expectations may be vehement in prayer , and fetch helpe from heauen , which they want in themselues . that extremitie of the israelites at the sea , made moses to crie vnto the lord with vehemencie , exod. . . and when iehosaphat knew not what to doe , his eyes were to the lord , . chron. . . mistake not the estate of the church , when it seemes to be oppressed , nor yet of the members . god for these ends suffers satan and his instruments so cunningly to carie their malice and matters , as oftentimes gods deare children are in the eyes of the world helplesse . but , did christ cease to be the sonne of god , because the iewes said , let god helpe him now , if hee will haue him ? or the saints of olde , who receiued no corporall deliuerance , but a better resurrection ? or our owne martyrs , who seemed helplesse in their hands and flames ? no , the lord was their helpe , and he will not suffer the soules of the righteous to perish : which we shall further see in the next obseruation . iii. note that the church and people of god are neuer so helplesse , but that they haue an omnipotent power with them , and for thē , euen his name who made heauen and earth . this is their priuiledge and sanctuarie . the name of god is a strong tower , the righteous slie vnto it & are exalted ▪ prou. . . psal. . . an horse is a vain● thing in battell & shall not deliuer any by his strength : why , what shall helpe them ? the eye of the lord is on them that feare him , and vpon them that trust in his mercie , to deliuer their soules from death , and preserue them in the time of famine . . tim. . . at my first appearing no man assisted me : ( small helpe indeed : ) notwithstanding the lord assisted me , and strengthened me , &c. reason . . this comes to passe by gods promise of his constant presence with his people , to be with them in sixe troubles , and in seuen , in fire , and water , and extremest perils . all which promises , although they runne with exception of the crosse , yet are neuer frustrate , but made good one time or other , one way or other . this promise is their safe conduct . and it is equall , seeing they labour in his seruice , and cast themselues vpon his hand . . what else is it that keepes the church as an arke vpon the waters from drowning and perishing among so many tyrants , enemies , and persecutors as thick as waues , but this most helpfull hand and power of god the pilot of it ? the church hath mightie power against it , all the helpe of the wicked , and the gates of hell . but his eye and wing is neerer thē than the hens to preserue her silly chickens , psal. . . . as it was with the son of god our head , so is it with the members , who faithfully follow his steps in patient labouring and enduring . what his estate was , see ioh. . . behold , the houre commeth , and is now already , that yee shall be scattered euery man to his owne house , and shall leaue me alone : but i am not alone , for the father is with me . christ was very helplesse , when his followers fled for feare , and his disciples durst not tarrie with him , but left him alone : yet then hee had this presence and power of his father : and so haue the godly , both pastors and people . . they can neuer be so helplesse as they shall not be able to crie for helpe , and bemoane their case to god. neither want they friends to solicite their cause at the highest court , but haue all the godly , petitioners for them . the faith of the doctrine is a chiefe part of worship and honour giuen to god : when the saints referre the whole work of their saluation and safetie to the lord : as psal. . . saluation belongeth vnto the lord , and thy blessing is vpon thy people . and when they can commend their whole safetie , for the continuance and preseruation of it , vnto the name of the lord wherein all helpe lieth . it is a most firme prop to stay and leane vpon in all trials , able to sustaine the heart continually with strong comfort : when we can oppose this helpe of god against all the threats and boysterous proceedings of gods enemies . as subiects haue no way but to flie to the king for refuge and helpe against the oppressor : so gods people haue a way of helpe , by which they lie safe in the midst of danger , and shall haue the better end of the staffe against their aduersaries , because they may say as dauid against goliah , . sam. . . i come to thee in the name of the lord. a godly heart grounded in the truth of this doctrine , may securely contemne whatsoeuer satan or his instruments doe machinate against it . looke at any thing in heauen or earth , it hath in it matter of strength and comfort . he that made them , hath power to commaund all things in them for thy safetie and good . here is a faithfull helper , a very sure refuge in trouble : men may promise helpe , and faile , or helpe on the trouble of the saints ; but god will not . here is a powerfull helper : men would helpe oftentimes , but are weake and cannot , where the enemie hath fortified himselfe with aduantages and resolutions ; but the lords name is a strong helper : if nebuchadnezzar shall say , who shall , or who is able to deliuer you out of my hands , wee may say with the three children , our god is able : he can say to the raging sea , thus farre shalt thou come , and here shall thy proud waues stay . he can drie vp ieroboams arme , stretched out against the prophet . finally , here is a constant helper : men are vnconstant and light : one speech or suspition may driue away many from following christ himselfe , and m●ny in daies of triall slip away , and are helplesse : but the lord helpeth constantly : our helpe is euer in the name of the lord : hee is vnchangeable in his goodnesse toward the church , neuer wearie of well-doing as men bee . and without this ground in the heart , men must needs shake like trees in the forrest with euery winde , and feare where no feare i● : but those shall not neede to feare any euill tidings , whose heart is fixed on the lord. labour to be a member of the church : stand in the way and station , in which god hath set thee : goe on in thy holy course : keepe the way of vprightnesse . for in this way god hath promised helpe and protection , and thou maist expect it . arme thy selfe , and addresse thee to beare b●unts and blowes as a souldier : but feare not victorie , so long as god is neere thee , and thou neere him and his helpe . put on patience to waite without haste-making : though he delay helpe awhile , he denies it not . neuer seeke to preuent troubles by laying aside integritie and good conscience . it is no way of safetie to prouoke god , nor a meanes of defence to lay aside the armour . this is the condition of diuine protection , . pet. . vers . . no man shall hurt you , while you follow the thing that is good . ionas would faine auoid trouble by flying from god : but god fetcheth him backe againe with a witnesse . here by the way note a speciall difference betweene the wicked and the godly in their troubles . one hath his helpe from heauen , others from hell , or not higher than from the earth . one from the name of god , others against the name of god. the wicked expect helpe one from another , and combine against the righteous , and can helpe themselues by lying , slandering , violence , and turning themselues into all fashions and formes for aduantage : but the godly , expecting helpe from the name of god , keepe themselues in gods right waies , and will meet with helpe onely thence . let vs trust our selues with god in troubles as well as in peace , expecting the accomplishment of that gracious promise , psal. . . great are the troubles of the righteous , but the lord deliuereth him out of all . if we take gods name with vs for our helpe , the number of crosses shall not foile vs , nor the power of persecutors daunt vs , nor the continuance of trials breake vs. for nothing can hinder his helping hand from his seruants . nothing but sin separates betweene god and vs : be humbled for sinne , meete god in repentance , keepe not silence , be instant in prayer , and all shall be well . christ is our ship : if we be neuer so tossed , wee shall not be drowned ; come to him , awaken him as his disciples , master saue vs , master of the great ship of thy church helpe vs , we perish : and he will in due time stirre vp himselfe , and speake to the winde , and the sea , and there shall be a great calme . the end of the third sermon . the romish conception . psalme . . . . . behold , he shall trauell with wickednesse : for he hath conceiued mischiefe , but he shall bring forth a lye . he hath made a pit and digged it , and is fallen into the pit that he made . his mischiefe shall returne vpon his own head , and his cruelty shall fall vpon his owne pate . the occasion of the psalme is in the inscription , concerning the words of cushi , one of sauls courtiers , and dauids accusers to saul , as if hee had beene a rebell , and sought sauls life . the parts of it are three . a prayer for deliuerance from his enemies , and that god would cleare his innocency , to the . verse . a propheticall prediction of the destruction of the wicked , to the . verse . a vow of thankfulnesse for deliuerance , in the last verse . these three verses of my text , being part of the se●ond generall , hauing in them two particulars : first , that all the labour of wicked men against the church is ●ut labour in vaine , in respect of their owne intent and expectation , verse . . secondly , that the labour of wicked men is turned cleane contrary to their owne intent and expectation , vers . . . and these things are set downe two waies : . in metaphor and similitude . . in simple and expresse speech . the former , that all their labour is in vaine against the church , is expressed by a metaphore frequent in scripture , taken from the trauell of a woman . the minde of a wicked man is compared to a wombe or belly . the conception is hurtfull and mischieuous thoughts and enterprises . the cunning contriuing , carrying , and watching of fit opportunities , is the nourishing , perfecting , and preparing to the birth , while they carrie it the iust moneths : in the meane time swelling with their own presumptions , and glorying in the certaine expectation of their conceiued hopes . the attempting of their enterprises is the parturition and trauell , which costs them no small paine and labour . the birth or fruite is some misshapen monster , some mischieuous impe , some treacherous massacre , some inuincible armie or powder-plot , borne ( as onuphrius writes of pope alexander the . for the destruction of all italy , so ) for the destruction of all england , scotland , and ireland . but this monstrous shape is called a lye , because mentiri is contra mentem ire ( as some allude . ) when they looke vpon their owne childe , and see the vgly face and shape of it , in all the deformed members : it is not to their minde , they are ashamed and confounded , and would faine seeke some father abroad , either the hugonot ; in france , or the puritans in england , but that it is so like the fire as none can mistake the father of such a monster . the latter , that all the labour of the wicked is turned quite contrary to their owne expectation , is set downe by another similitude , taken from hunters , who as they lay snares , and ginnes , and pitfalls , to take the sillie creatures ; euen so wicked men digge pits , and delue deepe , and lay their traines to winde in the godly into the destruction by them prepared : in which sense it is said of io●sh and i●hoiakim , ezek. . . . that the nations laid their nets for them , and they were both taken in their pit . but himselfe falles into his owne pit which he made : that is , whatso●uer mischiefe the cruell aduersaries deuise against the godly , it catcheth themselues , whereof dauid had good experience : sa●l layes his traine , and digs a pit against dauid . sam . . i will giue dauid micoll , that she may be a snare to him , and the hand of the philistims may bee vpon him : and verse . . the king desireth no dowry , but only an hundred foreskins of the philistims , to be auenged of his enemies , for saul ( saith the text ) thought to make dauid fall by the hand of the philstims : but saul fell into his owne pit , himselfe fell by the hand of the philistims , chap. . the philistims pressed so fore vpon him , that they slew his three sons , wounded himselfe sore , and his owne hand also was against himselfe . in the last verse of my text , all this is set out in simple and expresse words , his mischiefe shall returne vpon his owne head , his cruelty vpon his owne pate , according to that in prou. . . his owne iniquities shall take the wicked himselfe , and he shall bee holden with the cords of his owne sinne . doct. the wicked counsels and enterprises of the enemies of the church , are not only vaine in respect of others but mischieuous against themselues . esa. . . yee shall conceiue chaffe , & bring forth stubble : the fire of your breath shall deuour you , in which place the holy ghost holds the same comparison as here : comparing wicked men to women that haue conceiued , who carry and nourish the child in their wombe , and at last bring forth . but what child bring they forth with so much trauaile ? surely that which is a shame to the parents : chaffe and stubble , vaine and vnprofitable conceits , that come to nothing . but that is not all . they bring forth a dangerous and pernicious i●pe , which for the most part is the death of the mother . it is a fire , which as easily consumes them , as a mighty and ragi●g fire doth chaffe or stubble . their own fire deuoures them . for , can a man carry fire in his bosome , and not be burnt ? esa. . . the wicked conceiue mischiefe , and bring forth iniquity : they hatch the cockatice egges . the cockatrice or basiliske is no sooner hatched , but it kils him with the very sight that lightes vpon it , and ordinarily it eates out the belly of the dam in comming forth . such are the issues and fruits of cruell and mischieuous men against the lord and his people . psalme . . the heathen are sunke downe in the pit that they made : in the net that they hid is their owne foot taken . reason . this is so because god scattereth the deuises of the craftie , so as they cannot accomplish what they enterprise . iob . . he will not alwaies let the successe be to their expectation . they consult not with god , but against him , and therefore must not prosper . come ( saith pharaoh ) let vs worke wisely to keep vnder the israelites . but hee could not worke wisely enough : the more they oppressed , the more the other increased , verse . . they might drowne many male children , but themselues must saue moses the deliuerer . . gods loue to his church makes all the counsels of the enemies pernicious to themselues : for hee takes all that is done against the godly , as done against himselfe : he that toucheth you , toucheth the apple of mine eye , zach. . . god hath vndertaken the care and charge of his people , and will neuer neglect the safety of his charge , nor to releeue his people that commit themselues to him ; but especially when they call vpon him to turne the counsels of wicked achitophels into folly . all the contempt and cruelty is against god himself : therefore mischiefe against the church must needs bee like an arrow shot bolt-vpright ▪ which falles vpon the head of the shooter . . the deuise of wicked men against the iust must needs miscary , because they set their plots vpon a slippery foundation , which will bring downe the house vpon their owne heads : namely vpon lies and falsehood . psal. . . . how long will ye imagine mischief against a man ? ye shall be all slaine , ye shall be as a shaken wall : their delight is in lies . and the whole frame leanes vpon the arme flesh , or the arme of man , which they make their hope , and so lie vnder the curse of them that make flesh their arme , ier. . . and withdraw their hearts from the lord. esa. . . they trust in vanity , conceiue mischief , and bring forth iniquity . . it is most iust with god to render tribulation to them that trouble his seruants : that the most righteous law of retaliation might be returned on them . psal. . . god spake it once , yea twise i heard it , that power belongeth to god , and mercy : for thou rewardest euery one according to his deed . how iust is it , that the artizan of death should perish in his owne net ? and , that he who breweth mischiefe , should drink it ? this is that iust retaliation which our sauiour threatens , mat. . . with what measure you mete , it shall bee measured to you againe . if the egyptians make a wicked decree to drowne the israelitish children , and will needes follow them into the sea to drowne them : it is iust that themselues bee drowned with a memorable destruction . you haue heard how daniel was appointed for the lions food , but the next day all his accusers and their families were cast in in his stead , and torne in pieces ere they came to ground . you haue heard also how the same furnace which was prepared for sadrach and his fellowes , licked vp and burnt ( in stead of them ) the accusers . yea the lord in this iust retaliating of euil men , hath often smitten their owne consciences , and opened their owne mouths , to cleare his righteous iudgement : as we see in adoni-bezek , iudg. . . seuenty kings vnder my table with their thumbs cut off gathered bread vnder my table ; as i haue done , so hath god rewarded mee . eusebius recordeth of the cruel tyrant maxentius , that comming with an armie against constantine the great : to dec●iue constantine and his armie : he caused his souldiers to make a great bridge ouer tiber where constantine should passe , and cunningly lay plankes on the ships , that when the army came vpon the plankes , the ships should sinke , and so drowne the enemie : but maxentius hearing of constantines approching : in his rage rushed out of the gates of rome , and commanded his followers to attend him : and through fury forgetting his owne worke , led a few ouer his bridge : and the ships sinking , himselfe and his followers , were all drowned . and eusebius fitteth our very text vnto him , lacum ap●ruit , et effodit cum , et incidi● in soueam quam operatus est , he made a pit and digged it , and fell into the pit that he made . this sets forth vnto vs the misery of the wicked enemies of the church : which we shall more clearely see in foure particulars . misery : that all their paine and labour is for their owne destruction . sinne in hebrew is called gnamal , and in greke ponerîa : both which words signifie labour and trauell : to note the great labour , that wicked men take in committing sinne ; they are euen as women in trauell . ier. . . they take great paines to doe wickedly . sinne is a worke of the flesh , and sinners are workemen , esa. . . weauers and spinners : but weaue an ill web , and spin a thred of their owne destruction , euen an halter for their owne heads ; as haman was at charges to set vp his own gallows . our text shews , that they wil be at paines and trauell for their designes , as a woman that carries and brings forth a childe ; but the birth killes themselues , and themselues must feele the smart of their subtill deuises . misery : that they liue in perpetuall perill of destruction . there is not a moment , wherein they can free or secure themselues from the stroke of god : they cannot say at any time , now we are in safety : because they are alwaies in armes against god. if they would hide their counsells from him , behold , he sees in the darkenesse aswell as in the day , to ouerturne them all , and make wicked counsell worst to the counsellor . if they would combine themselues in holy leagues and confederacyes , heare what the wise man saith , prou. . . though hand ioyne in hand , yet shall not the wicked escape vnpunished . all of them vnited are as easily ouercome in hi● hand , as one man. esa. . . gather ye together on h●●pes , and ye shall be broken to pieces : gird your selues , and ye shall bee broken to pieces . if they would by rage and furye make quicke dispatch , and swallow vp at once the people of god , and eate them as bread : behold , themselues are neuer nearer destruction than when they are most violent . the aegyptians were not more readie to kill and slay , than the waters were to drowne them . misery : that inexpected destruction comes , when they expect the sweet fruit of all their labour : when they looke for light , behold darknesse . here this birth of wicked men is vnlike the trauell of women . when the childe is borne , the womans danger and paines are gone , and ioy comes in the stead ▪ because a child is borne into the world , and this mak●s her forget her sorow . but in this birth , and afterward ●s the greatest danger and perill , and but a beginning of sorows . when they cry peace , peace , then comes a sudden destruction . balthasar was seased on euen in his cups , where there was nothing but carowsing and iolity : and amnon in his brothers house , at a feast , when his heart was most merry , was slaine by his brother : which was the issue of his incest . little thought hee , that that reckoning awaited him . misery : that the mischiefe plotted against their greatest enemies recoyles vpon themselues ; as a piece ouercharged , and recoyling , strikes downe the shooter , not the party aimed at . prou. . . the iust escapeth out of trouble , and the wicked commeth in his stead : and , the wicked shall be a ransome for the iust . wicked men catching the godly at aduantage are mercilesse : no pity may be vsed , no ransome will be taken for their deliu●rance : therefore god takes the matter in hand , to pay a ransome for them , body for body , skin for skin , life for life and the right owners of mischiefe shall enioy it . there is little cause , why gods people should enuie the prosperity of their enemies , or study for reuenge : but rather pitty them , and pray for them so many as are curable , for their last dish will marre all the feast : little do they know what they are doing . they are twisting a cord , to hang themselues . they are digging a pit , but the earth falles on them , and pashes themselues to pieces . the bread of affl●ction prepared for others , themselues m●st eate . they ( poore men ) are in trauell of a viper , which must needs kill the parent : and seeing they cannot bee stopped from sin , they cannot be stopt from the punishment . as little cause haue the enemies to glory in their conception . stay a while , and behold the lineame●ts of the birth from top to toe , and see a shamefull and ougly vi●sage . i come now to the application hereof to our present occasion . this day is this text fulfilled in your eares . wherein giue me leaue a little to shew you , how our owne sowers of winde haue reaped the whirlewinde , and how those who trauelled with wickednesse , haue brought foorth not onely a lye , but an vntimely and mischieuous birth , which no sooner saw the light , but most iustly it depriued the parents of it . this misshapen monster was the gunpowder-treason , a mother of treasons , an vnmatchable store-●ouse of villanies , wherein grex cum reg● , arae cum focis , pietie and iustice , peace and plentie , religion and honestie , should all haue been buried in one graue , and all consumed in one bonfire . this conception pleased them well : for it was meete , that whence they receiued all their mischiefe ( namely , the parliament ) that very place should be designed for their punishment , said catesby to winter , who wondred at the fi●e conceit . they beare not their conception without much labour , and paines , and care , and cost : great care of secrecie , that none be admitted into the councell , but by oath and the sacrament . great labou● in many painfull iourneys , both beyond seas , and on this side , in digging the pit and the mine , night and day , many moneths together , &c. and as great cost : digby hath . pounds : tressam . percy would bring , and ten galloping horses , though he robbed the earle of northumberland for it , out of the rents of seuerall houses . the charge of . barrels of powder , wood , coale , iron in abundance , and of victuals for so many labourers and diggers . no lesse care in contriuing , and forming this misshapen monster in the wombe , and carrying it the due moneths . and all this while they swell with conceit , and dreame of nothing but disposing the kingdom , and euery mans estate . euery thing both at home and abroad is so cunningly contriued : they make themselues sure of all . why ? the letter saith , god and man hath concurred to punish the wickednesse of these times . and to the lord , retire your selfe into the countrey , where you may expect the euent with safetie : for though there be no appearance of any stirre , yet i say they shall receiue a terrible blow this parliament , and the danger is past so soone as you haue burnt the letter . and in the countrey , the night before the day designed to be our doomes-day , they boldly entred into a stable , and tooke away great horses , which they made account of , as their owne by their owne law , now the lawes were blowne vp . and sir nimrod digby appoynts his hunting match that day , to surprise the lady . they haue their proclamations readie , and all cocksure . thus haue they conceiued mischiefe , and these digbyes and diggers haue digged a pit with a mouth as wide as hell , to swallow vp three great kingdomes at one morsell ; and haue carried the conception the full moneths . now to the birth . for , what ( saith percy ) shall we alwaies talke ( gentlemen ) and neuer doe any thing ? but what doe they ? they bring foorth a lye : a vaine worke they haue in hand : god scatters their deuice . they plot destruction against all the godly in the land ; they cannot hurt one of their haires . nay worse than so : the pit they haue digged falls on themselues . these hunters hunt the liues of others , themselues are hunted and taken . the powder they lay for others , blowes vp themselues . and this is worth the obseruing , that catesby first deuiseth the powder-plot , and his owne powder first burnes himselfe ; he first smarted , and was maimed , and after killed together with percy by one bullet shot with powder . others consenting were many slaine with shot and powder , yea euen those whose liues were desired to be spared for further vse : yet gods iustice brought their owne de●i●e on their heads . one of them ( as faux ) was sorrie he could not blow vp himselfe : he would haue thought it a benefit , if it had been no worse with him than he had intended to others . another ( as winter ) seeing the vglinesse of this monster , was so confounded ▪ as he professed , that his fault ( for the temporall part ) was greater than could be forgiuen : and confessed hee saw too late , that such courses please not almightie god. all of them , in case it had been done , purposed to disauow it for the foulenesse of it , till they had power enough to make their partie good : and counted it an action worthie to be laid vpon their greatest enemies , whom they termed puritans . yea god opens their owne mouthes against themselues . winter professeth before hand , that if it should not take effect , the scandall would be so great , which the catholike religion should susteine by it , as not onely our enemies , but our friends also ( saith he ) would with good reason condemne vs. thus we see the truth of god , and his iustice : for hee hath said , woe to thee that spoylest : shalt thou not be spoyled ? ye see how iustly he that takes the sword , perish th●●by by the sword . here is iust , agags case , thy sword made many childlesse , and gods sword shall make thy mother childl●sse . see also what little cause we haue to trust papists , who da●e attempt such deuices for the reliefe of the catholike cause , as all of them confessed this was . must you● religion be thus relieued ? it hath euer so been : and so neuer was from the lord. obiect . why doe you impute this to our religion , being the error of a few infortunate gentlemen ? answ. if it were onely the error of their nature , ( to vse the kings maiesties distinction ) it were the more tolerable : but it is the error of their religion : and most truly hath his maiestie shewed , that no other sect of heretickes ( not excepting turkes , iewes , pagans , or they of calicute ) did euer by the grounds of religion maintaine , that it is lawfull or meritorious to murther princes or people for the quarrell of religion ; but onely romish catholikes . this doctrine they would as impudently deny as they doe other . the light makes them ashamed , and so they denie their owne doctrines . they will denie , that the pope properly pardoneth sinnes , or that they teach it . they will as impudently denie , that euer pope had a bastard : that euer a woman was pope , and an hundreth such , which their owne chiefe writers a●ow . but let vs know , that religion , which is set vpon lyes , and held vp by lyes , by conceiuing mischiefe , and bringing foorth lyes , to be fitter for antichrist , than for iesus christ , or christians professing his name . and now , seeing the wicked are fallen into the pit they made , and the powder they laid for vs , hath blowne vp themselues ; let vs conclude with the next words of this psalme , we will praise the lord according to his righteousnesse , and sing praise to the name of the lord most high . we will set foorth his righteousnesse and faithfulnesse , in keeping his promises , and in sauing the liues of thousands of his saints , destinated to death , as sheepe to the slaughter . the end of the fourth sermon . the english gratvlation . psalm . . . the lord hath done great things for vs , whereof wee reioyce . this verse is the marrow of the whole psal. occasioned by the returne of gods people out of babels captiuity into their owne country : who neuer receiued lesse fauours than this , without thanksgiuing . vnto which duty of praise the better to prouoke themselues , they amplifie the benefit , verse . . and make it great in their eyes and hearts , as it was in it selfe ; so great and incredible , as when god brought it to passe , they were as men in a dreame , thinking it rather a dreame , and a vaine imaginatiō , than a reall truth or action . . because it was so great a deliuerance , from so great and lasting a bondage , it seemed too good to be true . . it was sudden , and inexpected , when they little thought or hoped for it . thus the sudden , and inexpected newes of iosephs life made iacobs heart fayle him , that he could not beleeue the relation of his sonnes to be true . . all things semed desperate , nothing more vnlikely , or impossible rather : for indeed , the godly themselues , sticking so much to sense cannot so well weigh the great workes of god in the sco●les , or with the weights of god , as they should . . the manner was so admirable ( without the counsell , helpe , or strength of man : nay , it was beyond and against all humane meanes ; ) that they doubt whether these things be not somnia vigilantium , the dreames of men that are awake . for so we read in act. . that peter being in prison , the next day to be brought forth to death , slept betweene two souldiers ; and the keepers before the doore : but was led out by an angell , and with him passed sundry gates and streetes ; verse . yet peter knew not , that it was true which was done , but thought it had beene a dreame , and that he had seene a vision . it was so incredible , so inexpected , so suddaine , so immediate a deliuerance , that he could not beleeue it . but as peter being come to himselfe , said , now i know for a truth that the lord hath deliuered me , vers . . so this people of god knew it was more than a dreame , euen a reall deliuerance , and could not but expresse their ioy , as men doe when they laugh . but as the cause was abundant , so they say they were filled with laughter , verse . nay , the gentiles themselues obserued the benefit , and preached it , euen the enemies could obserue a speciall worke of gods power and fauour for them , verse . and should they be behinde the heathen , and not with full heart and mouth celebrate the benefit ? should god lose his glory by his owne people , whom the benefit concerned , and finde it among the heathen , who were but lookers on ? no : and therefore they proclaime it in these words , the lord hath don● great things for vs , &c. wherein we may consider these foure particulars . . the author or agent , the lord. . the worke or act , hath done great things . . the persons for whom , for vs , his church . . the effect , whereof wee reioyce . of these in their order . i. the agent is the lord : verse . the lord brought back the captiuity of syon . it was a diuine worke , passing not humane power onely , but humane apprehension : for it was not very easie to conceiue , much lesse to effect . obseru . all deliuerances of the church are the works of god. what meanes so euer he vseth , himselfe is the principall agent : and of it , it must be said , digitus dei est hic , this is the finger of god. for . the helpe of man is vaine , . god onely hath promised deliuerance , and will be depended on , . the glory of deliuerance belongs to no other , psalm . . . call vpon me in the day of trouble , and i will heare thee , and thou shal● glorifie me . ii. the worke , great things . the lord is a great god , and great things beseeme him : psalm . . . i know the lord is great ; and he doth great things . . to manifest the greatnesse of his power , aboue all creatures . . that there may neuer want some great occasions of praising and glorifying his name . . that our eyes may be lifted vp aboue humane counsels , and not fixed on inferiour things , when we see euents which could be welded by nothing but an omnipotent and diuine hand . iii. the persons for whom these great workes are done ( for vs : ) great are the workes of god , seene in the creation and gouernment of the world . but the greatest workes of all hee doth for his church . . hee hath chosen them to be his people , and selected them from all nations of the earth , to be a peculiar inheritance , and his owne possession of all the earth . . he hath made his residence and aboade with her , as hee hath with no other society of men in the world . . he hath made vnto her all his gracious promises , and giuen the custody of his word to her , and to no other people of the earth . he hath not dealt so with euery nation , neither haue they knowne his lawes ▪ psal. . . . hee hath taken vpon him the defence of his church , as of no other people , to be as a shield , or as a louing and carefull husband of his deare and faithfull spouse . . he hath giuen her such experience of his prouidence and protection in many meruailous deliuerances , both for soule and body , as no people euer had the like ; to the perpetuall ouerthrow of all her aduersaries . these and the like great workes in generall , the lord hath done for his church . looke now vpon israel , who vtters the words of our text : what great things god hath done for them , both in generall , and in this speciall . for the generall : , israel was gods elect , his sonne , exod. . . his fi●st borne , more loued , more priuiledged than any ; his treasure , his portion , deut. . . . to him belonged the adoption . rom. . . and hee was not numbred among the nations . hee is select and chosen out of all the world . hee must haue the promises ; of him are the fathers ; and of him is christ , god blessed for euer . . god dwelt in israel . of beniamin it is said , that the lord dwelt betweene his shoulders , deut. . . with him was the arke , and the glory , rom. . . and when that was taken , the glory departed from israel . he dwelt at salem , and his tabernacle was at syon , psalm . . . god is present euery where , but dwels onely in his church . of syon it was said , there will i dwell . . their lawes & ordinances were meerely from god : theirs was the couenant , rom. . . the tables of the couenant , written with gods owne hand , and deliuered to them . and the giuing of the law , that is , their statute-lawes & iudicials were not enacted by men , but came from heauen : in which respect no nation was so honoured , deut. . . . was there euer any nation , to whom god came so neere , and spake out of the fire , & c. ? . their preseruation and protection was a great worke of god : as we shall see in some instances . . great was his care to send them into egypt , by reason of the famine , that they might encrease in a fat land : but he sent a man before , euen ioseph , to prouide for them the fattest of the land , psalm . . . . great was his worke of preseruation in egypt vnder that extreame tyrannie of pharaoh and the taske-maisters , who could not worke wisely enough to keepe them vnder , but , the more they oppressed them , to diminish them , the more they encreased , so as of seauenty soules in . yeares the encrease was . men , besides women and children . psal. . . hee encreased his people greatly , and made them stronger than their enemies . . great was his worke in drawing them out of egypt : to which purpose hee sent moses his seruant , ( miraculously drawne out of the water ) and aaron whom he had chosen , vers . . by whom he wrought those mighty signes and wonders , vers . . of darknesse , blood , frogges , lyce , haile , caterpillers , the death of their first borne , &c. insomuch as the enemies loaded them with rich iewels and eare-rings , and hastned them out of the country . god would not haue his seruants goe without their wages for so hard labour , which the egyptians had not considered . besides , hee will haue them to haue somewhat away , to bestow and conferre for the vse of the temple . and when pharaoh pursued them , so as they saw no way to escape him , god gaue them a great deliuerance through the sea , and him a great and miraculous ouerthrow . such a worke god neuer wrought for any people . . great was his prouidence and protection of them in the wildernesse , where hee led them forty yeares : first , guiding them by a strange pillar of a cloud by day , and of fire by night in all their iourneyes : secondly , feeding them with mannah from heauen ( in which were a number of miracles ) and refreshing them with water out of a rocke : thirdly , couering their bodies with the same cloathes forty yeares together , which did not teare by wearing , not so much as their shooes : fourthly , fighting their battels for them , suffering no man to do them harme , but rebuking euen kings for their sakes : fiftly , when hee had his people alone , hee prescribes his whole worship , concerning holy things , holy persons , places , and times ; reareth vp a stately tabernacle for his owne presence ; in it placeth a glorious arke , whence he immediately gaue answeres and directions by vrim and thummim , and accepted sacrifices , by fire immediately from heauen : all testimonies of his immediate presence . . as great was his care and prouidence in bringing them into the land of canaan , casting out all their enemies before them , raising vp ioshua to leade them in , and a●ter him iudges and kings , sampson , deborah , dauid , salomon , and their successors euen till their captiuity in b●bilon . he gaue them a goodly land and fat , flowing with milke and hony . in it were vineyards which they planted not , and houses which they builded not . hee gaue them a city which was on earth as the sunne in heauen , the eye of the world , an earthly paradise , the seat of their princes , and metropolitan of iudea , containing an hundred & fifty thousand men , the inhabitants . in it was a temple , the bewtye of the whole world , and the glory of the earth : thither the tribes went vp twice in a yere , to worship the lord , psal. . . in it were the colleges of priests , at whose mouth they were to require the law , mal. . . in it the thrones of iustice were erected , psalme . . . in a word : great and glorious things are to bee spoken of this citie of god psal. . . thus the church in israell might well say , the lord hath done great things for vs. but , she need not cast hir eyes so farre back . here is one great worke in steed of many great things , as which indeed hath many great things in it : on which , while she fixeth her eyes , she count● sh● hath matter enough of reioycing . iv. for god hauing now reuenged the impiety of the priests and princes , ( who had not only profaned his land , temple , and worship , with idols , but had filled all the corners of the land with innocent blood by nebuchadnezzar king of babel , called the scourge of god , for the space of seuenty yeares ; ) it pleaseth him now to returne in mercy to his miserable people . for he neuer striketh but withal prouides a remedy , alwaies in iudgment remembring mercy . and in this the● returne there was great cause of ioy being so great a work of gods mercy . for . god seemed now to forget the causes of their captiuity : their idolatry , their contempt of his ministers , with other hainous and foule sinnes , which brake out so farre that there was no remedy . . cron. . . but now he graciously returneth : therefore certainly those sinnes are forgiuen them . . they had now a long time beene exposed to all the enemies wrath , who had vnmercifully oppressed and slaine them , and cruelly dasht their infants braines against the stones , carried them farre from house and home , among heathens , and strangers to them and to the couenant : & strangely vsed them , not suffering them any house or harbour , but let them spend their time in weeping by the waters side , exposed to all iniury of winde and wether , of men and beasts . but now , as health is sweet after a long disease , so is liberty after a long bondage . here is great cause to reioyce for temporall freedome from corporall misery . . their shame and reproch in captiuity was infinite : the aduersaries on one hand insult and call for their hebrew songs ; on the other hand , their citie babel whither they we●e carryed , being the metropolitan and head of the monarchy at that time , all the people of the knowne world resorted thither , and carryed into all countries the iewes reproch . but now the lord hath remoued their shame , and published from thence to all the world , their glorious deliuerance . . in captiuity they were but ciues mundi , men of the world , but now they are ciu●s ecclesiae , members of the church : that country being a testimony to the godly , that they belonged to gods couenant , and to that heauenly canaan , of which that was a type . now their captiuity was an abdication from the familie of god : and being spoyled of these good things , how could they thinke , but that they were cast out from god , from the couenant , from heauenly canaan aswel as earthly ? but now they are receiued againe into the family , and people , and country of god ; their title to heauenly canaan is renewed ; and for this they reioyce . . whereas the babylonians had robbed the citie , but especially had defaced and burned the temple , profaned both it and all holy things , and set vp the abomination of desolation in stead thereof ; ( that now , where god was worshipped of his owne people according to his will , the diuell was worshipped by heathens and infidels : ) now the lord hauing raised syon out of the dust , hee hath reared his temple , and his worship againe : hee hath cast out the filth and pollution , by which they defiled his temple : hee hath set vp againe the shining lights in the temple , standing vp in golden candlestickes : hee hath set the sweet-bread on his table : the booke of the law is restored againe : and the holinesse of the lord shines againe in all his ordinances . god enioyes his worship and glory . they enioy their land and peace , and sit safe vnder his protection , as in times past . and these are the great things , whereof they now reioyce . now to the application . this day are these things performed in our eares , who may truly say with the church of israel , the lord hath done great things for vs , whereof we reioyce . we will not goe so farre backward ( as if time would giue leaue , we might : ) to compare the lords generall mercies to vs with theirs , wherein we are not inferiour ; giuing vs a land as rich , more large ; peace more stable ; kings and princes , as sauiours and iudges , leading vs along to canaan ; the couenant of grace as peculiar , more sure to vs than to them . what oracles had they which we haue not ? yet we haue what they had not . had they worship in shadowes ? we haue it in substance . had they good things in promise and expectation ? we in the very thing , and full accomplishment . christ was to come of them : but he is come vnto vs. i will only speak of our deliuerance frō babylon , of which the church here speaketh . that rome is babylon , the learned iesuites themselues cōfesse . and if they did not , we could easily shew , that one egge is not liker another , than rome is to babylon . as in this collation . . babel was the great citie , that must rule ouer all nations , gen. . . and rome is the great citie , that must rule ouer all cities and churches : her bishop must be head and monarch of the church , and set himselfe aboue all that is called god. . at babel was the first confusion of tongues , gen. . . in and from rome is the confusion of tongues , and of errors , one not vnderstanding another in the word , or sacraments , or other their seruices : all is in a strange language to them . . at babel was horrible superstition and wickednesse , in priests and people , and thence it spread all abroad . rome is a sinke of superstition and filthinesse , and all nations haue drunke of her cup , and beene made drunke with her horrible enchantments and wickednesse . . babel held the church in slauery seauenty yeares : so the church of christ hath beene oppressed a long time vnder the tyrannie of the romish church . . babel robbed and spoyled the church of her treasures , and the temple of god , and horribly polluted it . rome hath robbed the christian world of infinite treasures by fraud and deceit , selling for millions that which was not worth the dust of mens feet . and the church by her hath beene robbed of the word , the sacraments , the offices of christ , and most comfortable doctrines , the chiefe dowry and reuenew that christ her head gaue her . . babel most miserably intreated the church : psalm . . . her eyes did nothing but drop downe teares day and night . and she prouided a furnace , to cast such in as would not worship the image , dan. . . all bookes and writings of the church are full of the bloody cruelty , by all instruments of cruelty , and all plots of cruelty , in the romane church , both the head and the members . now that our deliuerance from romish power and plots is as great a work to reioyce in , as this of israel from their captiuitie , is easily proued . . god hath broke the yoke of the king of babel , the romish nebuchadnezzar , from off our neckes , when we lay among the pots , by that great cyrus , king henry the . who thrust out the pope and papall power , cut the sinewes of their strength , cast out the canaanites that were in the land , pulled downe the dens of theeues and robbers , and set his people to build an house for the lord god of israel . as great a worke as euer the people of this nation saw either attempted or executed . all the kings before him durst not meddle ; well they might mourne vnder their bondage , and murmure at the oppressor ; but did nothing , because they durst not . . when cyrus had begun the worke , darius commanded it to be finished and performed , ezra . . . euen so what king henry had begun , young da●ius edward the . ( as another iosiah ) finished to good purpose . for as darius made a decree for the house of god in ierusalem , both for the building of it , and for the rendring of the vessels of the house of god , of gold and siluer , which nebuchadnezzar had taken out of the house of god , vers . . . so this edward of blessed memorie ( imitating darius ) in the first yeere of his raigne proclaimed the aduancement and building vp of the worship of the true god in a true manner , and brought in the vessels of gold and siluer , which romish nebuchadnezzar had taken away . he set the lights in the temple againe , in many shining candlestickes . the sweet-bread was set againe on the table of the lord , and the cup of christ his precious blood , which had been stollen away by those theeues , was now found , and comfortably restored to the owners . the booke of the law was found , and restored againe into a knowne tongue , as in iosiahs time by hilkiah the priest. the sweete siluer sounding trumpets sound continually in our eares , in daily preaching the blessed word of god. the holy arke a signe of gods presence dwels againe among vs , and dagon is fallen before it ; the house of baal and his vestrie destroyed ; his groues cut downe and grubbed vp . are not these great workes , which the lord hath done for vs , wherein wee must reioyce ? . after this , for the vnthankfulnesse of this land , as the building of the temple was hindred for a while by sanballat and tobiah , so in the daies of queene mary this great work of god was interrupted : in which time , what the babylonians could not conquer by scripture , they could subdue by torture : and now fire and sword was the catholike and inuincible argument : that the new romanists might not degenerate from the old bloody romans their fore-fathers , whose measure they filled to the full . for in lesse than fiue yeeres , three hundred of the faithfull seruants of christ , without respect of nobilitie , degree , learning , grauitie , sexe , age , or naturall humanitie , were in our countrey burned to ashes . but god had no delight in that bloody religion : it is as great a worke of mercie as any of the former , that he made it as short as bloody . for if violent things and times should continue , the world could not . and behold a greater worke which the lord hath done for vs , whereof wee reioyce : in raising vs vp our ancient deborah of england , neuer-dying elizabeth , the wonder of the world , and mirrour of nations : who quickly quenched those hot and furious fires , and her selfe being brought from a prisoner to a mightie prince , opened the prison-doores , and deliuered them that were appoynted to death . now were the castles of their superstitions and hopes , cast downe again , and made euen with the ground . what great workes god did for her , and vs in her time , were too long to recite : how she out-stood the curses and bulls of the romish nebuchadnezzar , and saw in her time seuen of themselues tumbled out of their pretended chaire of s. peter : how wonderfull her many deliuerances were , from many hellish treasons , deuised by the armie of priests , sent from the king of pride , and attempted by the romish captaines of that great nebuchadnezzar . how the lord went out before our armies , and as in the daies of israels deborah , so of englands deborah , hee m●de the sea and windes fight for vs , and by his owne right hand got vs the victorie : that memorable yeere and ouerthrow of , shall be a perpetuall witnesse so long as the world standeth , how god himselfe fights against that religion , which so furiously fights against him . how she iudged and ruled in peace , honour , and happinesse fiue and fortie yeeres , to the honour of god and his gospell , and terror of all enemies : and in the same peace and happinesse exchanged her earthlie with an heauenly and euerlasting crowne of glory . . a great worke of god it was for vs to reioyce in , when at her decease the enemies who had long looked for a day , found it the day of their greatest disappoyntment : whilest the lord , setting himselfe for our good in our gracious king and the fruitfull plants , renewed all our prosperitie , gaue vs a new tenure of the gospell , and a new hold of our peace and liberties : of whom we may say as was said of dauid ; he is the light of israel : and of iosiah ; the breath of our nostrils : who by his power and pen hath shewed himselfe a defender of the true faith. . to come to the great workes of this day . that these babylonians might keepe their hands in vre , what foule and desperate designes haue they attempted against the life of the kings maiestie , our gracious soueraigne ? for while this light of israel remaineth , impossible they thinke it is for their kingdome of darknesse to preuaile . among other deuises , that shame of popish religion , that hideous gunpowder-treason , shall neuer be put out from vnder heauen . in which were many great workes of god for vs englishmen : whether wee consider the greatnesse of the danger , or the greatnesse of the deliuerance . first , consider the greatnesse of the plot : the greatest mischiefe that euer was , wanting a fit name to expresse it , vnlesse you will call it a catholike villanie : a plot of greatest and vniuersall danger to vs , of greatest triumph to the aduersarie . here the head and taile , branch and root , one and other , prince and people , nobles and gentrie , old and young , papists and protestants , should haue been destroyed together . for as duke medina said , his sword knew no difference betweene catholikes and heretikes , no more should this hellish or hell-fire , which it was a sparke of . besides the secret carriage and contriuing of it made it most dangerous , more dangerous than the babylonish captiuitie : for the babylonians dealt aperto marte , there was some hope of safetie either by prayer , or power , or truce , or preparing against them , there a man knew his aduersarie : but here is a crueltie digged out of the depth of darknesse , all of them sworne to secrecie , yea the sacrament was a seale of their wickednesse , sworne brethren in euill , at league among themselues , but no more league for vs to be expected than from hell it selfe . here we might say as hanniball sometime said of two romane captaines , one working by power , the other by policie ; magis se a non pugnante fabio quàm à pugnante marcello sibi metuere : wee are more afraid of slie and quiet papists , than of boysterous armed turkes . how these plotters would haue triumphed in the fact , as the babylonians ouer israel , sing vs now one of the songs of syon , we may well perceiue by their glorying in the hopes of it ; god and man ( saith the letter ) haue concurred to punish the iniquity of the time , and , the danger is past so soone as you haue burnt the letter , and they shall receiue a terrible blow this parliament . happy were we , that they reckoned without their host , and so came to another reckoning : else had the funerals of england been their sports and merriments . how should this act haue beene canonized and registred in the popes calender , amongst the most heroicall facts that euer were attempted ! for , if treason against the person of one king was so extolled , how would this haue been aduanced , being against the king , prince , state , and three whole famous kingdomes ! guignard the iesuite tearmes the act of iames clement in murthering henry the . of france with a poisoned knife , which he thrust into his belly , an heroicall act . the iesuites of france terme it a gift of the holy ghost : nay pope sixtus the . in a solemne oration made in the consistory of cardinalls , ( decem. . . ) compared the treason of that cursed dominick with the act of eleazar or iudith ; yea a farre greater worke , a rare , a notable and a memorable act , that a monke , a religious man , had slaine the vnhappy french king , in the midst of his host : an act not done without the prouidence of god , and the assistance of his holy spirit . oh hellish blasphemies of vnerring popes , not iustifying only , but abetting and extolling most hainous treasons , against the highest powers on earth ! oh blasphemous beasts teaching men that god is a murtherer of kings and princes ! how then should this fact haue been eternized if it had succeeded ! and , if there were such reioycing at rome by publike professions , bonfires , shooting of ordinance , and present publishing of a iubilee , by the pope & his cardinals , hearing tidings of that persidious and bloody massacre at paris , anno . . in so much as the cardinall of lorraine gaue him a thousand crownes that brought the first newes of it : what publike ioy in rome , what masses , processions , triumphs , and gifts would there haue beene , if this stratageme had had successe . bellarmine shall not deceiue vs , who tells vs in his letter to the arch-priest , that it was neuer heard of from the churches infancy vn●il this day , that euer any pope did commaund , that a princ● ( though an hereticke , or ethnick , or persecutor ) should be murthered ; or did approue the fact when it was done by another . this is a lewd and vnconscionable vntruth : vnlesse we conceiue he meanes , that it was neuer heard by those who were de●fe and could not heare : as by a iesuiticall aequiuocation it may well be construed . i conclude this point with the speech of agis to an euill man , asking him who was the best spartan : his answer was , qui tui dissimillimus , he that is most vnlike thee . so is this to be a good catholike , nay he is the best catholike , who is most vnlike these catholikes . wee see our danger , and how great it was . now secondly , let vs see , how the worke of god is as great in our deliuerance , both for the matter and for the manner of it . i. for the matter ; we were deliuered from great euills , to great good things . first , we were deliuered from a terrible blow : a deadly blow to king , queene , prince , nobles , iudges , bishops , counsell , gentry , commons , all . a deadly blow to all lawes and law makers , to iustice , peace , titles , tenures , records , and the whole common-wealth . these babylonians had sacked and spoiled all the land. a terrible deadly blow to religion , piety , the gospell , the word , the sacraments . these babylonians would haue rased downe the temple to the very foundations of it , and carried away all the vessels and rich ornaments of it . the waies of sion should haue mourned , because none could come to her solemne feasts . lastly a terrible & deadly blow to all louers and professors of religion within the whole land , which ( as the traytors ) should haue beene drunke with the innocent blood of the inhabitants . secondly , wee were deliuered from a terrible day , like the day of the lord which shall burne like an ouen , mal. . . a terrible day , wherein the frame of the world should haue seemed dissolued , the sunne should haue beene turned into blood , the earth should haue opened her mouth and swallowed the inhabitants , the aire should haue been darkned through the blacknesse and lamentation of that day . a dismall doomesday of england , a day of fire and brimstone had that fifth of nouember been , if the fire-workes of these fire-brands had preuailed . thirdly , wee were deliuered from a terrible tyrannie and yoke , to which that of babel was altogether incomparable . . spirituall : our glory had beene gone , and we might well haue been called i●habod : in stead of our arke wee should haue had the abomination of desolation set vp , the horrible idoll of the masse , ignorance worshipped as a god & mother of deuotion ; preaching hindred ; preachers martyrd , & al worship in an vnknowne tongue : an ignotant & rascall sort of greasy filthy priests ; & a doctrine , which is a very mystery of iniquity . . temporall : answerable to their tyrannous doctrine is their tyrannical practise . the whole world satisfieth not their couetousnesse , nor all the harlots in the world their filthinesse . look where that religion is stable if it haue not swallowed euen the fat of the land. and what nobleman dares meddle with a base hedge-priest ? and for their practise is not behind their positions , and in both , turkes and canibals are behind their cruelty . one of themselues writes , it had bin better the poore indyes had bin giuen to the diuels in hell , than vnto them : and themselues professed they would neuer come in heauen , if the spaniards came there . well hath his maiesty obserued , that not the turks , tartars , or they of calicute who worship the diuell , do lay such principles of cruelty in their doctrine as papists doe . wee see the greatnesse of our deliuerance , priuately : now see it positiuely . in one word : the good things wee are restored vnto , are , the fruition of god and his christ , in his holy ordinances , with the gospell of peace : to the peace of our countrey , vnder our peaceable gouernour ; new leases of our liberties , lands , callings , liues , and all that heart can desire . ii. the ma●nor or meanes of our deliuerance was altogether wonderfull . . it was easily brought about , not by millions of gold and siluer , not by the power or wit of man. . it was done mightily , not by the diuell ( as faux blasphemously spake ) but by the immediate worke of god : though , as cyrus had some glory of the babylonish deliuerie , so our cyrus , our gracious king had worthily some glorie of his princely care and watchfulnesse in this discouerie . . it was done seasonably , in the very due time , whē all was ready , & the conception was euen in the birth . . it was done to their own confusiō : detected by themselues ; their hands that should haue acted it , detected it by writing . discouered against themselues : mischiefe returned on the heads that deuised it : they fell into the pit that they digged for others : death intended against their brethren , caught themselues , and that by their owne powder . all this to the vtter confusion of their religion , as we haue heard winter himselfe fore-telling . therefore let vs reioyce in this great worke of god , as his ancient people in this place . for why ? the greatest rage of the enemie is turned to his greatest praise : psal. . . surely the wrath of man shall praise thee : both in his glorie and his churches deliuerance . and what is the end of all gods great deliuerances , but to praise his name , and glorie in his praise ? psal. . . is not ours the benefit ? haue not wicked men seene and felt , that god hauing chosen our land to dwell in , will not eas●y be cast out of his lodging ? and will not this coole their blood , and daunt their spirits from the like enterprises for time to come ? doth not this hazard thus happily diuerted make addition to our strength and peace ? oh blessed be god , euen the father of our lord iesus christ , who for his owne sake , by his owne hand , hath heaped vp our happinesse . he that is mightie , hath done great things for vs , and holy is his name . oh praise we the lord ; for he is good , for his mercie endureth for euer . holy father , knit our hearts vnto thee , that wee may feare thy great and dreadfull name . teach vs to be truly and vnfainedly thankfull to thy holy maiestie , for this daies mercies , and all heretofore : that so we may receiue the continuance of thy fauours to our euerlasting comfort , and euermore reioyce in thy great saluation . blessed be god. finis . notes, typically marginal, from the original text notes for div a -e rom● . . hos. . . exod. . . heb. . . rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e vers. . regis ad exemplum totus componitur orbis . see chap. . ●ra furor br●uis est . — diuision of the text. affinity between romish and babylonish nabuchadnezzar . * moulded first in the laterane councell vnder pope innocent the third . popish priests worse than iudas , who valued ch●ist at thirty pence ; for they buy . cakes ( euery one of which is christs body ) for one halfe-penny . this was preached nouemb. . . romish cruelty surmounts the babylon●sh , . wayes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idolatry and cruelty alwayes coupled together exod. . . chap. . . vers. . h●st . . . vers. . . king. . . see . mach. . & iosephus de bello iud. lib. . cap. . nequ● tantae caedes satis fuêre , sed iudaeos cogere coepit , vt abrogato more patrio nec infantes suos circumciderent , porcósque super aram immolarent ; quibus omnes quidem aduersabantur , optimus verò quisque propterea tru●cidabatur . hadrian . rome christian as cruell as heathen rome . . thes. . . ioh. . . reuel . . . trigin●a bellatorum mill●a , qui bellica munera guauiter ●bire possent , nihil interpellato sacrorum cultu . sabell enead . lib. . pulchra prosecto pulliti●s , & aulae antichristianae decora familia . grass . reg . p. . b. vers. . reuel . . . reuel . . . antichrist an enemie both to scriptures and scripture-men . rib●ra . bellarm. testantur hoc iac. brocardus venetus in apoc. et monachus quidam celestin●s . prophecies of romish cruelty accomplished to the full . pandolph . colonutius ex aenea sylu. hist. austr . et nicol. machiauel . rom. . . ex hermanno mutio. innocentius . anno . . see this story at large in the booke of martyrs , pag. . out of which booke i haue picked some choise examples , that our common people hauing the booke by them , may see i belye them not in the things which seeme most incredible , foeminea in pugna victoria nulla est . acts & mon. pag. . . tim. . . gathered out of ianus august thuanus president of the parliament of paris . mal. . . * metellus sequanus . bartholomaeus casas , a bishop that liued in that country . this booke written in latine is wel worth translating : but these with a number more ins●ances of their hellish cruelty are o●●racted by m. white in his way to the church , the . digression , where the reader may further acquaint himselfe with the spanish conuersion or rather vtter subuersion of the indies . the prince of the i le cuba so answered the fryar that came to shrine him at the slake . satia te sanguine quem sit isti , & cuius semper insacrabilis fuisti . thomyris de cyri capite in v●re sang . minerius the diuels proctor , or factor . acts and mon. pag. . see another history of like cruelty , p. . ● . pag. ● . see the exquisite torments deuised , and suffered by bertrand , p. . and by rich. atkins , p. . marriage punished among papists , whoredome escapeth . pag. . pag. . ●ag . . iam. . . acts and mon. pag . pag. . pag. . pag. . pag. . a woman forced to kill her husband by papists . acts and mon. pag. . no plea sufficient against the cruelty of romanists . acts and mon. pag. . fel●yes childe . dauies boy vnder . yeares condemned for the . articles , p. . pag. . pag. . pag. . pag. . pag. . pag. . prou. . . gal. . . math. . . mans extremity , gods opportunity . vse . vse . man purposeth , god disposeth . psal. ▪ . . psal. . . hest. . . vse . sanguis martyrum ▪ semen ecclesi●e . foecundi sunt martyrum ci●eres . hest. . . haue nothing to do● against that iust man. zach. . . gods people , g●yners by fiery trials . . pet. . . vse . math. ● . acts . . psal. . . notes for div a -e diuision of the text . exposition . numerus septenarius iuxta aliquos est numerus ●●rf●ctus . iob. . . n● . ham●n . gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . antichrist resembled by edom. antichrist and edom like in their persons , foure waies . gen. . . verse . lagnat . acts . . n●n obstante . ●●tichrist and edom like in their sinnes . . prophanenesse . quid non regina pecuma donat ? . idolatrie . . merits . . crueltie . crueltie of our edomites and old edomites compared . iosephus . obad. . yong edomites with vs farre surpasse the old in crueltie : fiue arguments . the powder-plot a villany without name . the popes leadden bull sets all mischiefe on worke . vse . that religion good , which antichrist persecutes . vse . bloody religion , wicked religion . luk. . . . vse . . sam. . . gen. . . acts . . antichrist and edom like in their punishment . . for certainty . rome termed babylon , why ? . for seuerity most probable that rom● shall be destroyed with materiall fire , for fiue reasons . ierem. . . obadi . . reuel . . . . thess. . ● . antichrist to be ouerthrowne with the sword temporall as well as spirituall . euen by kings that are or were his friends . ouerthrow of rome not partiall , but totall . magnificence of rome no whit secureth it . zach. . . vse . comfort for the church of god. vs● . terror for the church of rome . reuel . . . iudg. . vse . all deuices of papists insufficient to susteine their bloody monarchy . vse . separate from them spiritually and corporally . reuel . . . notes for div a -e diuision of the text. enemies of the church compared to fowlers , in . respects . prou. . . 〈…〉 . romish nimrod a mighty hunter of the lords flocke . bonner , a bonfire . great labour and cost for the powder-treason . foure thousand pounds . practises of the wicked termed snares , . for secrecie , . suddainnesse . cum petri nihil efficiant ad praelìa claues , auxilio pauli forsitan ensis erit . reuel . . . . true onely in no●hs sence of cham. gen. . . luk. . . . thess. . . astuti et duplices . srange fetches of the pope to vphold his throne . papists bound in conscience to kill gods anoynted . vse . palm . . . . henry the . emperor , by bernard a monke , vnder pope clement the . vse . arctissimo conscientiae vinculo . dangerous and mischieuous plots may prosper for a while . there is an houre of darknesse for the wicked to worke in , foure reasons . psal. . . god still findes a time to rescue his church from the snares of the wicked . rom. . . psal. . . . sam. . . king . . zach. . the righteous shall dip his foot in the blood of his enemies . . cor. . . . thess. . . psal. . . ●arò antecedentem scelestum , d●seruit pede poena claudo . vse . church of god inuincible . exod. . . . king. . . esa. . . psal. . . esa. . . vse . . praise is comely for the vpright . exod. . . psal. . . luke . . . exposition . faith in dangers lifts vp the hearts to gods promises and atributes . . kings . . vse . hab. . . faith and the vse of meanes how they stand together . meannesse of instruments commends the vertu of the agent . church of god helplesse in it selfe . vse . matth. . . heb. . . church at weakest is made strong enough to hold out . iob. . . esai . . . vse . vse . god is a faithfull , and powerfull , and constant helper . dan. . . . prou. . . esai . . . psal. . vse . . difference betweene the helpe of the godly and wicked . hos. . . vse . matth. . . notes for div a -e the kings maiesty in his speech on the gunpowder treason applieth this text to that occasion . plots of the wicked aptly comp●red to a womans trauaile . deuises against the church vain , & pe●nicious to her enemies . pro. . . exod. . . . thess. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thess. . . histor. eccles. lib. . cap. pontibus his deuolutus est , ruos ad religiosi principis parauerat exitium . enemies of the church , subiect to . great miseries . ps●lm . . . malum consilium , consultori pess●●um psal. . . iohn . . wicked to be pitied rather than ●na●ed . vse . v●pera , ● . d. 〈…〉 . con●eption of pow●er traytors 〈◊〉 ▪ yet p●●nicious to them . much adoe in th●s conception . much adoe to little purpose . saepe in magistro● scelera rediérunt suos . esai . . . matth. ● . . sam. . treason not accidentall , but essentiall to romish religion . notes for div a -e gen. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato . all safety of the church from god. gods greatest workes are done for the church . . election . . habitation . . ministration . . tuition . . sweet sensible experience . namely for the church of the iewes . . sam. . . the instances of gods great care in preseruing the iewes . exod. . . vers. . moller . exod. . . returne out of babilonish captiuity , great matter of reioycing in . respects . . sins pardoned . . misery expounded . psalme . . . . ignominy chased . vers . . . inheritance restored . religion aduanced . as great things done for britans as for israelites , if not greater . rome termed babylon in . resemblances . roma tuum no men terris fatale regendis . episcopus occumenicus . palls , agnus ●ei's , indulgences , &c. deliuerance from rome as great as that from babylon : . instances . king edward the . another cyrus , or darius . queene elizabeth englands deborah . seuen popes died in the raigne of q elizabeth . ch●ist in all that 〈◊〉 sh●wed 〈…〉 , said the turke . ce●es . . . psal. . . factum mirabile , &c. rex francorum occisus per manus monachi . bellarm , in his letter to george blackwel arch-priest of the english. lament . . . . thess. . . eius auaritiae totus non sufficit orbis : eius luxuriae meretrix non sufficit omnis . christs victorie over the dragon: or satans downfall shewing the glorious conquests of our saviour for his poore church, against the greatest persecutors. in a plaine and pithy exposition of the twelfth chapter of s. iohns revelation. delivered in sundry lectures by that late faithfull servant of god, thomas taylor doctor in divinitie, and pastor of aldermanbury london. perfected and finished a little before his death. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) christs victorie over the dragon: or satans downfall shewing the glorious conquests of our saviour for his poore church, against the greatest persecutors. in a plaine and pithy exposition of the twelfth chapter of s. iohns revelation. delivered in sundry lectures by that late faithfull servant of god, thomas taylor doctor in divinitie, and pastor of aldermanbury london. perfected and finished a little before his death. taylor, thomas, - . jemmat, william, ?- . [ ], , - , [ ] p. : port. printed by m[iles] f[lesher] for r. dawlman, at the signe of the brazen serpent in pauls churchyard, london : . editor's dedication signed: william iemmat. printer's name from stc. includes index. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- revelation xii -- commentaries -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion christs victorie over the dragon : or satans downfall : shewing the glorious conquests of our saviovr for his poore chvrch , against the greatest persecutors . in a plaine and pithy exposition of the twelfth chapter of s. iohns revelation . delivered in sundry lectures by that late faithfull servant of god , thomas taylor doctor in divinitie , and pastor of aldermanbury london . perfected and finished a little before his death . melior causa est corum , qui diabolum persequentem fugiunt , quim qui praeeuntem sequuntur : quia utilius est , eum bostem habere quàm principem . august . london , printed by m. f. for r. dawlman , at the signe of the brazen serpent in pauls churchyard . . to the right worship fvll , and others the worthy inhabitants of aldermanbury parish london : all happinesse both in earth and heaven . christian friends : i am ( i suppose ) a stranger to most of you , unlesse peradventure you tooke notice of me in preaching the sermon at the funerall of your worthy doctor the author of this booke : and so i hope you will conceive , that i present not this worke unto you in mine own name , but onely in behalfe of the widow , whose modestie permits her not to come in print . to you , her worthy friends & neighbours , shee desires to have these labors dedicated , as to whom shee judgeth them most properly due : and wisheth you the same profit and comfort in reading , as did her deare husband in preaching . by faith , abel being dead , yet speaketh , faith the apostle to the hebrewes : by faith also , and these works of faith , doth your late worthy pastor yet speake unto you : and here while you reade , you may imagine , hee still calleth to faith , obedience , repentance , growth in the knowledge and feare of god , with all courage , wisedome , humilitie , heavenly-mindednes , and unblameableness of living . his reward is now with the lord , whose hee was , and whom he served . his name in the church sweet and precious , and ever will be while a church remaines on earth , to worship god aright , and to distinguish beleevers from unbeleevers , or misbeleevers . the instruction is yours , to follow his holy doctrine and example . and happy shall every soule be , which heedfully followeth the clowd of witnesses . for the worke it selfe , i have not much to preface , onely our hope is , that for supply of defects , or connivence at them , the untimely decease of the author , and your owne ingenuity , will yeeld abundant apologie . the substance is the same with his owne notes : the tables mine : other things the printers . let the benefit be yours , and wee have our desire . and certainly , hee that falls to the matter with love and hearty affection , shall reape some benefit : for while hee reades , hee will easily understand , that in this life the church , and faithfull members of it , must ever be encountring with spirituall wickednesses , ( which calls to watchfulnesse : ) and yet is sure of victory , hath help enough , well led by an able captaine , and furnished with armour of proofe ( which calls to chearfulnesse in fighting the good fight of faith . ) and when hee that understands it , shall carefully addresse himselfe to the practise of it , he shall well redeeme his time in reading , honour his captaine who hath chosen him to bee a souldier , performe his vow made against the devill in his baptisme , prepare by smaller skirmishes for great and fiery tryals when they shall come ; and so having striven lawfully , shall receive the crowne which the lord the righteous iudge shall give him at that day , with all that love his appearing . plentifull encouragements wee have , both to enter these lists , and hold out to the end . deale couragiously , and the lord shall be with the good . feare not , nor be dismayed : goe out against these your spirituall enemies , and the lord will be with you . and all hands here may be brought together to the fight : even every one that is an angell of michael : wee must strive together for the faith of the gospel : and our united forces shall be much the more puissant and unresistable : especially while wee help one another by our prayers ; which is my request for my selfe , from you all , and i rest isleworth . feb. . . yours in the service of your faith , and for the help of your ioy , william iemmat . the analyticall table of the whole chapter : with the severall verses and arguments . the chapter hath six principall parts : i. a description of the true church , v. . . where the preface : in which what is the wonder , the greatnes of it . the manner of appearing . the place whence , heaven . the vision , of one of the combatants : described by her person , a woman . described by her properties , foure her apparell : where the garment , the sunne . the application , clothed . her place : the moone under her feet . her ornament : the crowne of twelve stars on her head . why crowned . what the . stars . why on her head . her fruitfulnes : being with childe , &c. her conception . her painful travel . ii. a description of the devill , another of the combatants , v. , , , . two wayes . by his adjuncts , five , magnitude . vers. . cruelty . vers. . subtiltie . vers. . power . vers. . victory . vers. . by his effests , against the stars : he threw downe a third part with his tayle . against the woman : assailing , ver . . where his action , he stood before the woman . his intention : to devour the childe , &c. disappointed , in respect of the woman : described by her childbearing , v. . she brought forth a manchilde . by her flight , v : . where , the place prepared of god , in the wildernesse . her sustentation , to feed her there . her continuance there , . daies her issue , whose sex , amanchilde . office , to rule the nations with a rod of iron . advancement , taken up to god and his throne . iii. a fierce battell betweene those combatants : vers . . where , the battell : and there was a battell . the armies : the actors : on one side , michaell and his angels . on the other , the dragon and his angels , in both the generall of the field : michael , or the dragon . the band or army : the angels of eyther . the action : they fought . iiii. the successe of the battell , ver . . . the dragons overthrow : expressed , interpreted : he prevailed not . he was so prevailed against , that he had no more place in heaven . in a description of the party overthrowne : by his names , & titles : foure by his effect , he deceiveth the whole world the great dragon . that old serpent . the devill . satan . for the maner of his overthrow , he was cast out the place whither he was cast , the earth . his assotiats in the overthrow , his angells with him . v. the triumph of the godly for this victory , verse , , . where the preface : in it , what voyce this was . whos 's . why lowd . the parts : two , the ioy of the church , whereof the acts : it singeth out , the praises of god , the giver of all victory . the praises of michael the generall , v. . the praises of the armie , or angels of michael , ver . . where the report of the victory , but they overcame him . the causes of it : principall and meritorious , the blood of the lambe . instrumentall : the word of their testimony . their constancy in martyrdome , they loved not their lives , &c. the object : where the matter ; ascribing to god , salvation , strength & kingdome . to christ , power : . title , christ : . relation to the father , his christ : . attribute , power . the reason : where , his crimination what are these accusations . who are accused , brethren : where , before god , when , day and night . his dejection , at the tribunall of god. of men . the wofull estate of the enemies , v. . the woe denounced . the persons on whom , the inhabitants of the earth and sea . the reason : twofold , the comming downe of the devill . his wrathfull disposition , with the cause : where how his time is said to be short how hee knoweth it is so . what use hee makes of this knowledge . vi. the fury of satan , renewing the assault , v. . to the end : where the new onset : v. . in it the person persecuting , the dragon . the person persecuted , the woman . the time and manner , when she had brought forth the manchilde . the escape of the party assailed , v. . where the kinde : it was by flight . the meanes : here , the meanes themselves : what , wings : number , two : whence , given her : similitude , eagles . whence she did fly with them : from the face of the serpent . whither : into the wildernesse , called her place : to what end . to be nourished and preserved there . how long : for a time , times , and halfe a time . . another device of the dragon against the womans good-name , v. . where the mischiefe intended : in it , what the floods of water are . what the spring of thē : the dragons mouth . what the end : to carry the woman away . the remedy against it , v. . enmitie against her issue : v. where , the dragons wrath and warre , appearing by the captaine . weapons . the persons with whom : described by their paucity : the remnant of her seed . by their property : twofold , they keep the commandements of god. they have the testimonie of iesus christ. christs victorie over the dragon . rev. . . and there appeared a great wonder in heaven . the principall scope of the whole booke of the revelation , is to describe three things : the malice of the devill against the church . the battels and conflicts of the church . the victory and conquest of the church . this chapter is as it were an epitome of the whole booke , which under a most sweet and pleasant type ( then which the whole scripture containeth not a more excellent or elegant ) propoundeth them all in so rich and orient manner , as we cannot wish to behold a more native face and image of the church of all ages , then is presented to us in this glasse held before our eyes by the spirit of god ; to the end that we should so looke on the dignitie and proper ornaments of the church , as yet to take notice what grievous conflicts she is to sustaine by reason of the malice of the old serpent , lying alwaies in ambush against her : and yet so to looke upon her tryals , as that wee may at the same time behold gods providence so preserving and strengthning her , as she goes ever away conquering and triumphing . the chapter hath six principall parts . a lively description of the true church , ver . . . a description of the devil her chiefe and furious assailant , ver . , , . the fierce battaile betweene these two parties , ver . . the victorie of the church , and the dragons overthrow , ver . , . the triumph of the godly for that victorie , ver . , , . the furie of satan renewing the assault , ver . . to the end of the chapter . this is the naturall resolution of the chapter , and without further curiositie ( by gods assistance ) wee will prosecute these parts . but before them all is a generall preface , making way to them , in these words ; [ and there appeared a great wonder in heaven . ] in which words are foure things . what is this wonder . the greatnesse of it . the manner of appearing . the place whence : in heaven . by wonder , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or signe , is meant a new vision ; or an unusuall type of a strange battell , and marvellously to be wondred at ; for the rarenesse of the combatants : a woman and a dragon : for the glory of the woman : who ever saw woman or creature in such glorious attire , as to be cloathed with the sunne , crowned with starres , trampling the moone under her feet ? but wee shall see this woman in a more strange and admirable habit , then if a woman were so arrayed . for the admirable hugenesse of the dragon , and power , that with his tayle could cast downe the third part of the starres of heaven , ver . . for the issue and strange event . is it not a wondrous thing for a woman to conflict with so hideous a dragon , and overcome him ? here are many wonders in one . the greatnesse is next . it is a great wonder for three causes . it concernes the church the spouse of christ , a great personage . it containes many great and dreadfull occurrences concerning her . many other great things are signified in this type and vision . the manner of the appearance of this vision . for it may be asked ; how did st. iohn see this signe or wonder ? answ. god offered his visions to holy men two waies ; to the eies of their bodies while they were waking ; as to abraham , gen. . . behold the heavens , and if thou canst number the starres , so shall thy seed be . . to the eyes of their mindes , their bodies being cast into a dead sleepe , or trance . this is called a being in the spirit , ezech , . . and thus the evangelist iohn saw his visions , rev. . . i was in the spirit on the lords day , that is , by the power and extraordinary worke of gods spirit i was cast into a trance : rev. . . i saw the soules &c. which are not visible but by the eies of the minde . ob. but this manner of revelation seemes rather to be some uncertaine dreame , then a sure and infallible kind of instruction . ans. no. this was very usuall for the lord thus to reveale his will to his servants , and for sundrie speciall ends used by him . that the soule for a time after a manner loosed from the body , and drawne from the senses , might have a nearer fellowship with god , and so be fitter to receive divine light from the spirit of god ; he strengthning the minde extraordinarily for the apprehension of such impressions . so he pleased to binde up all bodily senses , and kept the minde onely waking , that being freed from the fellowship of the body and bodily senses , it might both more freely and certainely apprehend and retaine the divine impressions of things revealed . that gods servants themselves , and the church also might receive these visions , not as inventions of man , but might more certainely know them to be the revelations of god , considering that themselves had no use of any naturall faculty , invention , or study ; no nor of bodily sense , while they received them ; and that , being so extraordinarily attained , they might acknowledge them most divine and extraordinary . ob. but iohn was waking , because he stood on the sea shore , rev. . ult . ans. this standing was also in the spirit : as chap. . . he was led away into the wildernesse , but it was in the spirit , and so heere . ob. sathan cast some heathen priests and prophets into trances . answ. . this is from heaven . holy men of god spake as they were moved by the holy ghost , pet. . . . there is a difference in the manner ; for the spirit of god leadeth and allureth ; but the spirit of satan useth violence and compulsion . the place where this great wonder appeared : [ in heaven ] three reasons may be given for this . the visions and appearances were seene in heaven , but indeed were actually accomplished on earth : they were shewed in heaven and from heaven , but acted in earth . . because god from heaven doth order and governe his church , and therefore is here heaven mentioned , that in all her conflicts and tumults she should looke up thither , & place her help & hope above the hills , whence her salvation commeth . . by heaven in this booke cōmonly is meant the true militant church , and the members of it here upon earth : as this chapter affords foure instances ; ver . . starres of heaven , are ministers of the church : ver . . rejoyce yee heavens , that is , beleevers and members of the true church on earth : ver . . another wonder in heaven , of a dragon with seaven heads ; now heaven properly taken , is not the place of the devill , who hath nothing to doe there ; but hell is his proper place , and by permission he walkes out into the church , so as by heaven here is meant the true church of god on earth : ver . a battell in heaven , that is , the militant church ; for in heaven ( properly taken ) is no battell , but victory , or rather triumph after victory . quest. but why is the church militant called heaven in this booke ? answ. for three reasons . i. because the whole vision is mysticall and sigurative , teaching all along one thing by another . ii. because there is not a more livelie image and resemblance of that highest heaven ( which is the seat of god , and the habitation of saints in their countrie ) then the universall companie of saints in earth , which is the true militant church of christ , called heaven for resemblance . iii. because the church and true members of it have even in earth more to doe with heaven then with earth ; and this for three reasons . her birth is from heaven , for she is borne of god of immortal and heavenly seed . her conversation is there and her meditations where christ her head is , thither she tends , phi. . . her inheritance is there ; she being but a stranger in earth ; her state is there where she shall for ever raigne with christ : that is her dwelling and standing house , where as she onely passeth through the world , and stayeth but a small time below ; and therefore she is described in this mystical book , as if she were in heaven alreadie , to which she belongs . thus much for the interpretation of the preface : now follow the observations . note how the spirit of god stirres up our attentions and affections unto this vision , and the great matters and mysteries therein contained : in that it is no common matter which we might neglect , but a great wonder and all men are moved at great wonders . if st. iohn himselfe wondred at the greatnesse of it , well may it drive us into admiration . if it were a vulgar and triviall matter we might be more carelesse : but as the spirit of god cannot be employed in any such thing ; so hath he set a speciall starre over this subject contained in this vision , that he might gaine our best attention , as to an high and admirable argument . it is a vision seene in heaven , to excite our diligence as to a caelestiall vision : it is no deceitfull sleight , or apparition of any cunning and jugling person ( such as the papists visions be ) to confirme some false doctrine or tradition , without or against the word ; but a vision from heaven revealed by god to his chosen instrument st. iohn , for the establishing of gods people in the faith of the gospell according to the scriptures . . it is a vision of great moment , as for matter and authority , so also of speciall use to all the members of the church : seeing whosoever will live godly in christ iesus must suffer affliction : and this vision teacheth both how to suffer , and how to conquer ; how to carrie the crosse , and how to winne the crowne . such things of so great use , so nearely concerning ourselves , are greatly to be respected . note in this evangelist two excellent vertues . his modestie and humilitie : he is carefull to prevent the ascribing of this vision to himselfe ; and therefore saith he had it from heaven immediatly ; as elsewhere ( chap. . ) he saw the heavens opened to receive the vision of the white horse ; and chap. . . i heard a great voice behind me ; and therefore he brought nothing of his owne , for we our selves cannot see the things that are behind us . so have other the servants and prophets of god ; as ezech. . . the heavens were opened , and i saw visions of god. vse . to teach us : modestie and humilitie , to ascribe nothing to our selves , to ascribe nothing to our owne wit or capacitie , especially in heavenly things ; nor suffer others to ascribe any thing to us what ever our gifts bee , but reserve for god all the praise and honor ; which is due onely to him : so the apostles did , acts. . . . his fidelity in his service , to his lord , in that he yeeldeth to him the honor of illumination ; and that it is his prerogative to reveale his pleasure from heaven to whom he will , and open the heavens to whom he will ; and open the minds of whom he please , and to leave without vision whom he will ; and as for himselfe he had never seene this vision had he not seene it in heaven : and if god in heaven ( who onelie can foresee and foretell things ) had not revealed it to him . vse . to teach us , that for all heavenly visions and inspirations wee must seeke unto god ; and depend upon the illumination of his spirit for mediate revelation , as iohn did for immediate : and for the understanding of this vision use the meanes , but not rest in them ; but pray him whose chaire is in heaven , to teach the heart . naturall gifts of knowledge may bee by naturall helps and meanes attained by naturall men : but supernaturall must be by speciall revelation of the holy ghost ; the anointing must teach them , ioh . . to the church is this holy man faithfull ; he hath the visions of god , but he conceales them not , but faithfully imparts them to the church of god : teaching that , all the revealing of mysteries is for the use of the church eph. . , . vse . art thou a minister ? all the gifts thou hast received are thy lords talents for the church : take heed of hiding them in a napkin , but impart them willinglie and conscionablie . art thou a private man ? all the illumination thou receivest is for others as well as for they selfe : to promote the knowledge and feare of god to so manie as thou canst , especiallie those under they power . consider here , that no member hath any thing impropriate , the eye , the hand &c. that the poorest and privatest christian that is faithfull in small things shall be ruler of much . [ in heaven ] in that by heaven is meant the visible church : note : the true members of the church are in heaven upon earth : and in earth have more to doe in heaven then in earth gal. . . it is called the ierusalem , which is above , now the church on earth is above , and heavenly two waies : in hope and expectation : rom. . . waiting for the adoption of sonnes , which hath a sweet internall and spirituall , yea and an eternall joy ( like that of heaven ) in that expectation . rom. . . we reioyce under the hope of the glory of god. and pet. . . whom wee have not seene , yet wee love him , and rejoyce with joy unspeakeable and glorious . in conformitie and inchoation , beginning that life of heaven ; and that in respect both of that they are freed from ; and that they have attained fruition of . first , the saints in heaven are fully freed from all evils : as in three instances . . from the world it selfe . they have wholly forsaken the world , and are gathered up to heaven the house of god , and their owne home . even so the saints on earth have in part forsaken the earth : first , by election . rev. . . the hundreth fortie and foure thousand are bought from the earth ; and living in the world are chosen out of the world , ioh. . . secondlie , by affection : using the world weinedlie , as not using it ; and delighting in earthly comforts , not as their owne , but as borrowed for a time . thirdly , in habitation : they dwell in the world as in a meshec , not as indwellers or inhabitants , but as strangers and pilgrims , absent from home . fourthly , in conversation : they meddle no more with the world then needs must ; and in the midst of their earthly callings and business , are still heavenly minded . the saints in heaven are fully freed from all the corruptions of the world , & loosed from all the bolts and relicts of sinne , being delivered out of the prison of the body . so the saints upon earth have after a sort changed their lives , and renounced the corruptions that are in the world through lust ; and put on a divine nature . pet. . . they have a part in the first resurrection already , and have bid a long farewell to the follies of their former times ; and hate and lothe their owne unfruitfull works of darknes , in which they were sometimes chiefe actors , the saints in heaven are finally separate from wicked persons and companies , never to be mingled or molested with them any more . so the saints in earth with-draw themselves from the company of scandalously wicked men , where they can neither do any good , nor take any . and whereas before their calling , they could runne with them to the same riot of excesse , now is no communion betweene light and darkness : nay , all their delight now is in the saints which excell in vertue , and no such griefe as to live with lot in sodom , or with david in meshec . secondly , in the good things which the saints in heaven are called to enjoy there is an excellent conformitie and inchoation here upon earth ; and the saints have in hand , the first fruits of heaven , rom. . . as their chiefe happinesse in heaven is to behold the face of god , and see him as he is , & as they wold ; his name being written on their foreheads , rev. . . their chiefe joy and wellsprings are all in him , in whose presence is fulnesse of joy : so the chiefe joy of the saints on earth is that they have fellowship with god , though not so immediate as they . they see not his face but his backe parts . but happy are they that they can see him through grates , & as they can ; though not yet as he is , & as they wold . for this vision wants not an heavenly joy while they are at home in the body ; although that fulnesse of joy at his right hand be wanting till they be at home with the lord. and what they want in the things , is supplied in the desire to be with him , that they may see his glory , and behold him face to face , and so as they may be like him . as the saints in heaven live according to the law of perfect righteousnesse , and have attained perfect sanctification , which is the law and charter of heaven : so the saints on earth set the same law before them to rule and direct every particular action by ; both ayming and wishing that all their waies were directed by the word , psal. . . and beginne the same obedience , waighing al they take in or give out by the waights of the sāctuary , which god hath sealed for just . the saints in heaven spend their whole eternitie in the cheerefull , constant and perfect praise of god. they keepe a perpetuall sabbath ; and in the presence of the throne of god serve him night and day in his temple , rev. . . so the saints in earth imitate them . for , . they delight to be found among true worshippers , and account them blessed that may dwell in his house , esteeming one day there better then a thousand besides , psa. . . they strive to bring free will offerings to god , and to make their pleasing of god their principall delight ; and in the midst of many weaknesses they make some progresse to the cheerefull praise and worship of god. and this not by fits and starts , but in a sincere , true and constant endeavour through their lives , most fruitfull in their age . the saints in heaven being in immediate fellowship with iesus christ , cleave inseparably unto him as their head ; love him in the highest degree of affection ; and follow the lambe wheresoever he goeth , rev. . so the saints on earth , who àre those hundreth forty and foure thousand who are bought from the earth , follow the lambe where ever he goeth . if he go before them in holy doctrine , these sheepe heare his voice , and follow him . ioh. . . if in holy example , they imitate him in all wherein he propounds himselfe a patterne to them ; as in humilitie , patience , love , meekenesse , obedience , faith , and the like . as for their affection to him : first , they love iesus christ with a strong flame of love , which much water cannot quench ; and with a love stronger then death ; and love not their owne lives to the death for his sake . secondly , they love him inseparably : for as the saints in heaven would not for al the world forgoe his presence for one day : so nothing in the world can drive the saints from their priviledges in christ ; as a cloud of martyrs do witnesse : but as ruth to naomi ch. . . thirdly , as he loveth them , so they him : ioh . . they once loving him , they love him constantly to the end , and to all eternitie . the saints in heaven enjoy god , the meanes of all their lives . iesus christ is their temple , their light , their tree of life , their christall river , and all : even so is he to the saints in earth , rev. . . . for though they have meanes , and are tyed to them here on earth , yet doe they enjoy god above all meanes , acknowledging him their life & the length of their daies : and that they live not by bread , but by every word of god. that it is he that giveth them power to get substance , that blesseth their children with encrease , that he that cloathes the lilies cloatheth them ; and if all meanes should faile , yet he would without them , yea and against them , sustaine them , rather then they should want any thing good or fit for them . this as a touchstone trieth who be true members of the church , and who are not . he that is so , is partly in heavē alreadie , & hath more to do in heaven then in earth . and therefore he cannot be a true member of the church ; first , who hath no birth but from earth ; discerned by hatred or neglect of the immortall seed , of spirituall parents , of the seed and issue of iesus christ , the sonnes of god ; he is far from heaven that cannot abide any thing that is heavenly . secondly , who hath no inheritāce but in earth ; discerned by minding things earthlie , either onlie or principallie . how dce men delude themselves , that suppose themselves as neere heaven as any , and yet are as farre distant thence in affection as in place , having their hearts drawne downe and wedged into the earth as with iron barres ? their whole studie , paines , and sweat is for things below . the heaven they dreame of is not onelie upon earth , but earth it selfe ; and angrie are they when men would acquaint them with better treasure or portion . but thus it cannot be with gods children , who are minded as good nehemiah , . . whose person being in the king of persia his court , yet his heart was at ierusalem . and as daniel while he was in the land of his captivitie , yet he opens his windowes to ierusalem . thirdly , who hath no conuersation but in earth ; discovered , when no part of the whole course thereof savours of heaven . but . servants and slaves are they to lusts , farre from freedome from sinne ; nay rather swimme with the streame , and drinke in with delight the corruptions of the world , but thoughts of heaven are tedious . converse and combine themselves with sinners against god , and runne with all loose companie to all excesses and vanities . now would they examine this course ; could it goe for currant or heavenly ? do the saints in heaven sweare , and swill , and drinke , and raile , and breake gods sabbaths ; and lye , and deceive ; and can that life be heavenly that doth so ? fourthly , who hath no delight but in earth ; discerned in that , it is an unwelcome voice to call them to delight in the face and presence of god. * and how can he be admitted to the presence of his glorie , that hath no delight in the presence of his grace ; but is as heavy to the parts of his worship as to some punishment : in stead of delight in the law of god , the rule and charter of heaven ; they make their lusts their law ; and while they professe heaven , they walke by no direction , but the magna charta of hell. and were it not for gods restraining grace , they would be as impious and impudent in sinne as cain , as cham , as the damned , nay the devill himselfe . . in that they rest more contentedly in the meanes of their outward good , then either in the meanes of grace , or the author of both . the newes of the smallest outward profit rejoyceth their hearts ; but the newes of heaven and eternall good things by iesus christ affects them but a little . . in that they prize not the life of godlines nor the state of saints ; nay scorne it in themselves and others . so much of the triall . this teacheth three things . first , that the christian though he be in the world , he is not of the world ; no more then christ himselfe was of the world , ioh. . . for they no longer cleave to the corruptiōs & defilements of the world , but are separated from them by regeneration . neither can they runne with the world , because being in some measure conformable to iesus christ , they also living among sinners , are separate from sinners . they cannot cast in their lot with wicked men ; but are as lot , who was in sodom , but not of sodom , for his righteous soule was vexed with their uncleane conversation . secondly , that the saints set for heaven may not enjoy the earth as their portion ; seeing their whole estate , their friends , their fathers house , their treasure is not below . they are here but strangers travelling home to their country ; and therefore by the weined carriage of themselves to these things , they must ( as the patriarches heb. . . ) declare plainly , that they seeke a countrie . thirdly , that the world may not enjoy the saints as her darlings . and here , first , the world may not gaine our affections and desires , ioh. . . love not the world &c. they must be affected as mariners in the midst of a rough sea , whose wishes and desires are still at the haven , and have not their mindes and affections where their bodies be . secondly , it may not gaine our conformitie with it in the customes and guizes of it , because it lyeth wickednesses . rom. . . fashion not your selves like to this world . the christian must bee cast into another forme , & fashioned to the manner of the countrey and corporation to which he belongs . thirdly , it may not gaine our strength to defend or patronage it . but as the apostle , corinth . . . though we walke in the flesh , that is , carrie this bodie of flesh , as others ; yet wee doe not warre after the flesh : but we fight against the flesh ; and are not patrons and defenders of the corruptions of the world ; no nor of the faults , which wee our selves are ready enough to act . neither can there be more evident badges and liveries of mere worldly men , that are all earth , then these : . to affect and desire onely or principally : . to imitate and conforme : . to justifie and defend the crooked waies of the world . so much of the preface : now of the vision . [ a woman cloathed with the sunne ] in this verse , and the second verse , is the description of one of the combatants , by two arguments : her person , a woman . her properties , which are foure , her apparrell , cloathed with the sunne . her place , the moone under her feete . . her crowne of twelve starres on her head . her fruitfulnesse and pregnansie , being with child , she cried , &c. first , we must enquire of the person , and who this woman is ; and afterward to the arguments and parts of the description . woman in this mysticall book signifies three things : idols , because they are as entising and alluring , as wantō women . idolaters goe a whoring after them , as uncleane persons after light women ; chap. . . these are they which were not defiled with women . women signifies in this book , the city of rome , the seat of antichrist ; cha . . the woman sitting upon the scarlet coloured beast . because in her outward pomp and glorie she is opposed to the chaste spouse of christ , whose glorie is all within . . because with her the great kings of the earth have committed fornication , chap. . ver . . . because she is the mother of fornications called the great whore ver . . to whose filthines and idolatries all other are but punies and learners . woman signifies in this booke , the true church ; the wife and spouse of iesus christ ; his love , his dove , his undefiled ; and so is the word taken in this place . quest. if by the woman be meant the church , whether the church militant or triumphant ? for it seemes this woman is gotten above the earth , and treads the moone under her feet , and is decked with wondrous glorie . answ. this cannot be meant of the church triumphant , for three reasons . this woman is in travaile and paine . now the triumphant church is past all paines ; and all her teares are wiped away , chap. . . the dragon makes this woman flie into the wildernesse , this chap. ver . . but the church triumphant is now in her palace , no more in the wildernesse , no more chased with the dragon ; for there he hath nought to doe . this woman needs food in the wildernesse , and is nourished there by meanes appointed by god , ver . . but the church triumphant hath no need , no want , no hunger , no thirst , no meanes of life but christ himselfe , not his two prophets ; therefore it agrees onely to the church militant . quest. but if it be meant of the church militant , whether of the church of the iewes , or of the gentiles ? answ. it is a true vision of the catholike church in all ages ; but is most applicable to the church of the new testament , and gentiles for , . iohn tels us his prophesie is of things to be done afterwards ; even after his trance in pathmos , chap . . . the last words of the . verse of this chapter bring us downe to the times after the apostles dayes ; namely , to the bloody persecutions of the heathen emperors , and to the rage of antichrist against them that kept the testimonie of iesus . . this woman was fed in the wildernesse when the outward court was given to the gentiles ; and when the two prophets prophesied in sackcloth to feede her by their holy doctrine all the time of her being there : this is confirmed chap. . ver . . . compared with chap . ver . quest but why is the church compared to a woman ? answ. in two respects ▪ first , as simply considered in her selfe : and this for three causes . because to the woman was first made the promise of the blessed seed who was to breake the serpents head ; and it is still made good to the church under the same similitude , for to her all the promises of god properly belong . in her selfe considered , she is weak and feeble as a woman without her husband . ioh. . . without me yee can doe nothing . all our sufficiency is of god , even to thinke a good thought , or to name iesus . in her selfe she is as a pure and chast virgin , not defiled with idolatry , which is a spirituall harlotry , nor running ( as the romish strumpet ) after unchast and wanton lusts . cor. . . a pure virgin keeps and preserves her selfe for one husband and no more . secondly , as the church stands in relation to other , she is fitly called woman . for her relation is threefold . to god , and in this relation she is the daughter of god , cant. . . oh daughter of a prince . psa hearken o daughter &c. and therefore fitly resembled by a woman , whose father is god , and whose birth is not after the will of man , but borne of god. to christ ; and in this relation she is the spouse of christ , and so fitly represented by a woman : first , contracted and espoused to christ in his incarnation or first comming cant. . . my sister , my spouse . and what is the whole booke of canticles , but an holy description of the holy handfasting and contracting of this holy couple : secondly , married as his bride , and taken home in his second comming , to dwell with him for ever . to christians ; and in this relation she is their mother , and so fitly resembled to a woman . for a woman , through the company of her husband , is fruitfull and bringeth forth children : so the church by her conjunction with christ , and the power of his word , bringeth forth , and nurseth , and bringeth up many children to god , as this woman ver . , . and hence was that speech of the ancient ; hee hath not god for his father , that hath not the church for his mother . as this woman is the spouse of christ , all the professed members of the church must learne to performe the duties of loving spouses to iesus christ. and it will sort well with this occasion in the one to teach the other ; and with one labour prosecute & urge two great duties : both to put women in mind what dutie they owe as wives to their husbands : and all of us , as christians and spouses of christ , that the same duties are due from us to our spirituall head and husband . quest. what are these duties . answ. they are foure . to cleave to her husband . for when god saw it was not good for the first adam to be alone , he made the woman out of adams owne ribbe being cast asleepe , and brought her and married her unto him , as an undivided companion of his life , that she might cleave unto him alone : saying , for this cause shall a man leave father and mother , and clc●ve to his wife , and they two shal be one flesh , gen. . even so when god saw that after mans fall it was lesse good for him to be alone , he institutes for him a second marriage with the second adam , whom he casts asleepe by death , and brings his spouse out of his side peirced , and marries the church unto him ; that renouncing and forsaking all loves and lovers but him ; she migh cleave undividedly to him . and that now as salomons spouse we might forget our owne people and fathers house , seeing the true salomon hath vouchsafed to marrie us gentiles to himselfe , and to lay us by his owne side from whence we were taken quest. how must wee cleave to iesus christ ? answ. three waies . . in person . first the wife dedicates and delivers up her person to her husband alone : so beleevers must deliver up their bodies and soules to iesus christ ; for now we are no longer our owne , but his , cor. . , . secondly , a faithful spouse as a chaste virgin is married but to one man , cor. . . thirdly , christ communicates his whole person unto us , and us onely ; no other are admitted into his body ; he gives his life for his sheepe onely , prayes not for the world . fourthly , christ as a faithfull husband leaves father in heaven and mother in earth to cleave to his wife ; and therefore we must esteeme him as father , mother , brother , and sister , as adam was to eve. wee must cleave to christ in faithfull affection . the earnest love , delight , and affection of the wife must be towards her husband by gods ordinance , gen . . thy desire shall be unto him ; and to him alone , because it is the covenant of god ; the recognisance of which is kept in heaven , that both parties keepe themselves in pure and chast love one to another . so must wee as good spouses love our husband iesus christ as our selves ; nay better then our selves , not loving our lives to the death for his sake ; seeing that his love to us was stronger then death , and more to us then to his owne life . this loyall love will be loath to offend him ; and having offended him will not rest till he bee pacified againe . wee must cleave to him in affliction . a wife marries her husbands estate as well as his person , for better or for worse : so we must cleave to christ in affliction , in poverty , persecution , banishment ; and beare his reproach . the husband and wife must beare one anothers burthen ; must rejoyce and weepe together . if common christians must doe so amongst themselves ; much more christ and the christian. a kingdome is promised to such . luke , . . the wife must depend upon her husband as upon her head , and that for three things . for direction , subjecting her selfe as owing obedience to all his lawfull commandements gen. . . he shall rule over thee , she must heare his voice , and acknowledge a stampe of god upon it in everie thing that is not sinne . this is subjection : and not to be sicke or sullen , or answering or replying when she is crossed in things indifferent . it were monstrous in the body if the hand should goe about to direct the eye , or the foote rise up to rule the head : and they are monstrous wives that covet rule and command , whom god hath made to be ruled and commanded , and subordinated their wils to the direction and discretion of their husbands : even so the christian must be subject to christ in every thing , ephes. . . she is not worthy the name of a wife that will be subject as far as she list , or as makes for her ease . gen. . . all the creatures came to adam to be named by him , in token of their subjection ; and as they , so the woman also was named by adam , in token of her subjection , that she should never think of the name woman , but also conceive her subjection . would to god women did thinke , that to lose subjection , were to lose woman head ! in like sort the spouse of christ hath taken her name of him in token of absolute subjection . what can be more proper for a christian then to frame to all the rules of christ ; seeing he is the true light , the sunne of right eousnesse , the pillar able to direct ? the wife must depend upon her husband for protection . the husband is the vayle of his wifes eyes , as abraham was to sarah : even so the churches husband is the saviour of his body , eph. . . the only phineas that turnes away the wrath of god kindled against the israel of god. the only moses that standeth in the gappe where gods wrath had made a breach . davids wives being taken captives , he rescues them ( . sam. ) and smites the enemies with an horrible destruction : so this sonne of david and davids lord , redeemes us his wife out of the hands of our enemies , both spirituall , as sinne , hell , death , devill , and damnation ; and corporall also ; so as though they may exercise , yet they shall not hurt his spouse . in all our troubles and dangers we must come unto him , as ruth . . . spread the wing of thy garment over thy hand maid , for thou art the husband . the wife must depend on the husband for provision . whom should the wife depend upon for necessaries , but on her husband ? or who must pay the wives debt , but the husband : so who else but iesus christ can suppply the church with such things as she needs ? who can bestow pardon of sinne , righteousnesse , life , and salvation , but he ? or who can pay such debts as we owe , but he ; both obedience to the whole law ; and satisfaction for the breach of it ? none but he can satisfie either the principall or forfeiture . if any man should maintaine another mans wife , the husband being better able then he ; would not all the world judge them harlots and nought ? so seeke thou salvation and righteousnesse ( as the romish church doth ) by any other meanes within or without thy selfe then by the name iesus : thou art an harlot and no spouse of christ. the wife must rejoyce to honour her husband , even with her owne dishonor . cor. . . the wife is the glory of her husband : and so a good christian is the glory of christ. christ rejoyced to honour us with his owne infinite dishonor . the joy of heaven pleased him not without our presence & fellowship in it . all the members honour the head : so must wee honour our head though we be losers by it . such a dutifull spouse was iohn the baptist , who rejoyced because of the bridegroomes voice . ioh . . and saith , ver . . he must encrease , but i must decrease . such good spouses were the disciples that rejoyced , they were counted worthy to be scourged in the synagogues for the name of christ ; and were contented to be fooles for christ , cor. . , . such spouses were the faithfull martyrs , and all those witnesses that lie under the altar ; who left all , house and home , goods and name , land and libertie , yea life it selfe for the honor of their husband . but how doe we take our husbands part , that have no word of defence , or rebuke of those that highly blaspheme his name by word or deed ? nay , when our selves joyne in his dishonor , disgracing our profession , polluting his name by swearing , lying , drinking , rioting , gaming , and all unseemely behaviour ? the wife as a good spouse must doe all things to please her husband , herein testifying her love to him : so must everie spouse of christ herein testifie love to christ. the apostle prayeth ( col. . ) that they might walke worthy of the lord , and please him in all things . quest. how shall we please our husband ? answ. by observing sixe rules . never seeke to please thy selfe in any thing displeasing unto him . a good and loving wife will displease her selfe , and depart from her owne will to please her husband . a good christian must deny himselfe , his owne will , reason , affections , and desires , and much more his sinnes and lusts ( be they as deare as his eyes ) to please that husband . the apostle ( rom. . , , . ) both propounds the duty , and perswades it by a most forcible reason : wee must not please our selves ; for christ pleased not himselfe ; that he might pleasure us . he was not bound , but we in way of thankfull retribution are bound . never seeke to please other men in thine actions ; for then thou canst never please christ. gal. . . if i should now goe about to please men , i could not be the servant of christ. a loving wife lookes not to please other men , but will please her owne husband though others be never so much displeased : so a sound christian must resolve to please the lord and not be plausible to men . a good wife that would please her husband will pry into his nature and disposition ; and having found what is pleasing or displeasing unto him , will frame herselfe unto his minde and honest desires . thus rebe●ca pleased isaack in providing for him such meat as he loved . thou art then pleasing to christ thy husband , when there is a conformity and similitude in manners and affections . therefore see therebe , first , a conformitie in vertues ; that thy heart be an holy heart ; an humble , innocent , patient , loving spirit ; a sober and temperate minde . for what is marriage spirituall or corporall , but a conjunction of two bodies and two spirits into one ? adam had no other but an holy help , made of an holy ribbe , and knew no eve but out of his owne side : so the second adam hath no spouse but an holy one , which sprang out of his owne side . secondly , a conformity in will : will nothing but holily as he willeth , and nill what he nilleth . thirdly , a conformity in practise : likenesse of manners is very pleasing . see thou cheerefully embrace & observe what he commands . herein is love expressed ; hee that keepeth my words , is he that loveth me . thus must wee grow fit for our head ; for , first , marriage requireth fitnesse . god brought adam a fit help . secondly , christ was like unto us in all things , sinne excepted , that we might be like unto him . to please our heavenly husband , we must decke and trimme our selves with graces . it is the folly of these times , and foolish virgins , to decke themselves not with vertue , but with vanitie , pride in attire , and all foolish and immodest fashions . he is none of the wisest earthly husbands that can affect his wife for these things . but it is other manner of attire that makes christs spouse lovely . psal. . the spouse is all glorious within ; and her cloathing of wrought gold . thou must put on lowliness , meeknesse , love , truth , sobriety , watchfulnesse , sincerity ; else the king hath no delight in thy beautie . tim. . . a loving wife cannot better please her husband then by loving and gladly entertaining his friends . every godly man is ( as iohn was ) a friend of the bridegroome . the love of a christian reacheth to christ himselfe ; and he that hates the child loves not the father . a good wife to please her husband must shew her delight in his presence , and long after him in his absence : so the christian must rejoyce in the cheerfull societie of christ , isai. . . when he absenteth himselfe , must thinke much and often upon him ; and mourne after him ( as the widow doth when her husband is departed ) and never be at quiet till she enjoy his comfortable presence againe . shall christs delight be with the sons of men ; and should not ours be much more with him ? and as every good spouse in her husbands absence saith in her self , come : so saith this spouse . come . amen . evenso , come lord iesus . rev. . . having spoken of such maine duties as the spouse of christ oweth to her husband ; we will for her encouragement mention some of her priviledges by meanes of this happie conjunction : by which shee may see it is no lost labour to frame to these duties ; and so , as by so many motives , be provoked to the cheerefull performance of them . the first priviledg is , free electiō : the bridegroome hath made choice of us , & not we of him . the wife wooeth not , nor chuseth the husband ; but the husband the wife . ioh. . . yee have not chosen me , but i have chosen you . therefore , neither was he bound any way to chuse us . as a young man intending to marry is bound to none , nor tyed to any ; but out of his free wil makes his choice of one above al other : even so , the sonne of god chuseth to himself out of his own free wil , being boūd unto none , a wife out of al mankinde , and that is his church , of which we are members . neither findeth he any reason in us , as other young men doe in their spouses , to set their love upon them . no disposition , no workes of preparation , no freewill , no aptitude or affection towards him ; but when wee were enemies he made love unto us . neither if he had passed by us , as he hath many others , were he bound to give any reason to us , or them , that are refused , why he did not chuse us , or them : even as a yong man free to his choise , having betaken himselfe to one spouse , need give no reasō why he hath passed by all the rest in the world . the second priviledge is , divine pacification . by this marriage all hostility and emnity is removed betweene god and his church . for , as great princes use to pacifie strong emnities betweene themselves , and also to stablish true and constant friendship , by contracting some marriages between them : even so doth the lord by marrying his owne sonne to the sonnes of men : ephes. . , . for he is our peace , who hath broken all partition walls , and abrogated , yea and slaine all hatred ; col. . . he hath abrogated all hand-writings which were against us , and hath fastened them to his crosse . now a full atonement is made ; all the bonds of the law , to the rigour , to the curse , are all cancelled ; all the claimes of sinne , death , hell , and clamors of accusing conscience are now stilled and answered ; all our obligations are discharged , and fastened and filed up ( as void ) on the crosse of christ , for in no other place in the world could they be cancelled but there . and as while the enmity lasted , and the hostility was proclaimed betweene god and us , there was no commerce , nor no entercourse betweene us ; no more then is between nations who have proclaimed open warre against one another : now by this marriage and peace concluded , we have a safe and happy entercourse & negotiation into the kingdome of god. the way is now laid open betweene heaven and earth ; and god himselfe pleaseth to come unto us , yea into us , and dwell and suppe with us , to conferre with us , to direct us to the advancement of our happy estate . we have daily entrance and accesse unto him , not as strangers or ordinary friends ; but as familiars , yea as children , in prayers , praises , meditations , and the like . see eph. , . the third priviledge is , gracious assimilation and fitnesse betweene the bridegroome and his bride . for whereas before was an infinite inequality and disproportion betweene these two parties : now by this contract all this inequality is taken away , and a fitnesse given by grace to make the spouse every way answerable to her husbād ; as in these instances . the bride was of base parentage , a daughter of the earth ; her father an ammorite , her mother an hittite , eze. . . but now she is made a chosen generation , of neere alliance to god , the daughter of a prince , yea , of the king of glory . the bride was poore and needy , had no worth , no dowry to preferre her : but by this contract hath an estate made her fit for a prince . that as her lord and husband is heire of all things ; so she as the wife hath a right in his whole estate ; his love is so liberall as he hath stated her , & made her coheire of his own heavenly inheritance , rom. . . here is the comfort of a christian , who hath no worth in himselfe ( but of damnation ) that he hath now a worthinesse in mercy and many compassions . see hos. . . the spouse was deformed , without beauty or comlinesse ; nay , had no other but an ugly shape of sinne and unrighteousnesse , far more blacke and hatefull , then the ethiopisse whom moses married : but now hath attained a perfect beauty in rightcousnes ; and the beauty of her husband maketh her beauty perfect : see ezech. . . thy name was spread among the heathen for thy beauty ; for it was perfect through the beauty which i set upon thee . he maketh her like himselfe , not having spotte or wrinkle , or any such thing , ephes. . . having washed her with his blood . the spouse in her selfe was naked , exposed to al injuries ; and covered with nothing but shame , excepting a few ragges and figg-leaves , too short and thinne a cover to hide her shame . but now , as mercy hath married her , so it hath cloathed her : here shee is cloathed with the sunne . her husband hath provided her costly garments ; her cloathing is of wrought gold , psal . . that is , the golden righteousnesse of christ , shining as gold , precious as gold , durable as gold , desirable as gold . a garment as usefull as costly , called garments of salvation isai. . . this garment serveth both for necessitie and ornament . the fourth priviledge is , in free and liberall donation a bridegroome contracting a marriage with a virgin , gives her iewells and love-tokens , as isaac sent to rebecca : so the lord iesus doth with this woman . what he covenanteth and promiseth , he also pledgeth with many graces and love-tokens , even many graces shining as so many iewels , every one testifying his mindfulnesse and bounty toward her . he bestowes his person upon her , and by becomming hers shee becomes his , and they twaine are one flesh ; a gift , then which heaven hath no greater . with his person he bestowes his goods upon her , that is , all his merits , all his obedience , all his sufferings , all his glory , all his prayers . he invests her not onely into his goods , but into his inheritance , and in due time consummates this marriage , and brings his spouse home to his house of glory , a prepared mansion for her ; and puts her in possession of all the wealth of heaven , and that celestiall inheritance where she enjoyeth his immediate presence . all which being lost in the first adam , is restored in the second ; by whom heaven is restored to us , and wee to it . the fifth priviledge is , her high and honorable exaltation and advancement . the whole dignity and honour of the husband is derived unto the wife , be she in her selfe never so base and unworthy : as in esther a poore captive maid married to ahasuerosh , made a sharer in the honour of all his kingdome . and bathsebe a meane woman advanced to be davids queene . but the honour of the church goes beyond all the honor of all the queenes that ever the sunne saw , or theearth bare , by reason of this marriage and contract : for ; they were matched to men ; and layd in the beds and bosomes of men : but she comes into the bosome , and greene bed of him that is god and man , cant. . . they were married to kings , but earthly and mortall , who dyed and left them widowes and often miserable : but she to the king of glory , who onely hath immortality , her king and husband never dyeth , nor can leave her a widow . they were married to consort in some one kingdome , and part of the earth ; and in such honor , authority , glory , and riches as were as mortall and perishing as themselves , and not long but they were parted : but she to a king who rules from sea to sea , to whom all kings are subjects , and by whom they rule : to a kingdome that is unshaken , not withering : to an authority , glory , and wealth which is firme , stable , reserved in the heavens . neither is there of his kingdome any end , either in respect of extent , or of durance . the sixt priviledge is , strong and eternall consolation . in that by this contract a firme and constant happinesse is assured , which all the contracts in earth cannot performe . this undivided conjunction of christ with his church answers al objections which might either prevent or discontinue the happinesse of a christian. first , for things which might seeme to prevent our happinesse . ob. . our owne unworthinesse and infinite disproportion . he is a divine head , a mighty god : ● a base worme , and man of earth ; how can he marry himselfe unto me ? an. we are not knit immediatly unto his divine nature ; but by the meanes of his humanity . thou canst not reach his deity ; he can stoope to thy humanity . ob. but he is an holy head , and the righteous god ; but i want righteousnesse and holinesse : how unfit to be contracted to him ? an. christ marries not his church , because she is holy , but to make her so . it is not the condition to marrie her , if she be pure or holy ; but that the may be so . eph . . thy righteousnesse is much lesse a cause of this contract ; but this contract a cause of thy righteousnesse ; for he decks thee with a glorious robe in sense of thy nakednesse . ob. but alas , my desire is not to him as it should : how can he then desire or affect me ? i desire every thing else , every thing more . an. he seekes and wooeth , and chuseth us , and not we him . labour thou to know his excellency more , by which thou mayest preferre him before al loves and lovers , as surpassing them al in true worthines , goodnesse and perfection . this is a part of the covenant . ier . . ob. . but i am base and poore , despised among meane men , and worthily : and how can he affect mee ? answ. be yet more base in thy owne eyes also : and say as david , sam. . what am i , that i should be the sonne in law to the king ! hee chuseth none but the abject ; and calleth himselfe the god of the abject . he chuseth the apostles , who were the of-scouring of all things . secondly , it answereth all objections for the discontinuance of our happinesse . ob. from the presence of sinne . my sinne may separate betweene him and me . answ. if it could not hinder the contract ; much lesse the continuance now the guilt is removed . every sinne offends him ; but every sinne separates not . the spouse may sinne of infirmity , not of wilful stubbornnesse ; and therefore may fall , but not fall away . ob. the desert of sinne is eternall separation . answ. hee hath taken the desert on himselfe . hee punisheth not with bitternesse and extremity , who hath commanded husbands not to be bitter to their wives ; but passeth by many , pardons all , covers all , cures all in his spouse , ier. . . isai. . . ob. . grace is weake , and my sense of righteousnesse little and small , if any . an. grace in the elect is weake , but perpetuall ; because the covenant is everlasting . floods of corruption shall not quench this small sparke . cant. . ob. but hee may depart in displeasure . cant. . . an. for a time , and for her good ; but she finds him againe . a man must leave father and mother , and cleave to his wife ; and much more will this lawgiver . there can be no desertion on his part . ob. but though he be faithfull ; i am unfaithful , and may depart from him . an neither on her part : for she is confirmed in grace , which hath a priviledge above that in innocency . that was in a possiblity of not sinning ; but this in a not-possibility of sinning to death . he that with his life purchased her happinesse , will now by his glorious power preserve it . ob. . but outward force and violence may dissolve this marriage ; at least death may . an. the gates of hell cannot prevaile to dissolve this marriage . whom god hath thus inseparably joyned none can put asunder . death which dissolves all other marriages , is here overcome ; and neither party can dye any more : the death of saints being but a going home to their husbands house . vse . . in afflictions ; remember thy happinesse is stable . in temptation to sin ; remember thy honor and advancement . [ cloathed with the sunne ] having described and discovered the person ; wee come to the properties by which she is described : and these are foure . the first property is , that she is cloathed with the sunne . in which the garment : the sunne . the application : she is cloathed therewith . by sun is meant iesus christ ; who , not seldome , is so called in the scriptures : as psa. . the lord is the sunne and shield , mal. . . to you that feare my name shall the sunne of righteousnesse arise . quest why is christ resembled by the sunne , or wherein is he so ? an. in two respects . in his affects and properties within it . in his effects and actions without . the effects within it are five . vnity . there is but one sunne in the world : and but one sunne of righteousnesse in the church he is the only begotten sonne of the father ; ioh . . no sonne else begotten of the substance of the father : no name else &c. light. the sunne is not onely an heavenly light , but the fountaine of light ; and in it selfe a body of most shining and surpassing light : so iesus christ is light in his essence ; a light which none can reach ; an heavenly light ; the light of the world , and in him is no darkenesse rev . . his face shineth as the sunne in his brightnesse . purity . the sunne is a pure creature , which lookes upon all inferiour creatures ; and none can hide them from the sight of this great eye of the world ; and though it looke upon all filthinesse , it contracts none : even so iesus christ is purity it self , whose all-seeing eye none can avoid : for all things are naked to him with whom we are to deale . the aegyptians were wont to call the sunne many-eyed . but our lord disperceth from himselfe on all sides infinite beames of light , as so many eyes on all creatures : the which , if they cannot avoid the view of the sunne of the world , much lesse of this sunne of heaven . and yet so pure is this sunne , that living and conversing among sinners , he contracted no staine of sinne although he was borne of sinners , living with sinners , dyed with , and for sinners , and as a sinner , yet no man could justly accuse him of sin , but he remained purer then the sunne . power . the sunne is a powerfull creature , for though the body of it be in heaven , yet the warme and comfortable beames of it reach to the extreame parts of al the earth : even so , althogh iesus christ be in heavē bodily , as being ascēded thither in his flesh ; yet by his spirit and grace he is present with his church in all parts of the world to the end of it . and as the sunne rising comes forth like a giant to runne his course , and makes haste in his way , and no created force can hinder him : so this powerful sun of the church makes hast in his way to his church , & as a mighty giant cannot be hindred from her by all created power of men and angells united together . participation . the sunne is a communicative creature , dispersing all his light and comfort to others , not onely to terrene creatures below upon the earth , but even to the heavenly and celestiall bodies themselves , for all the starres & the moone borrow their light from the sunne : even so iesus christ enlighteneth every one comming into the world , ioh. . . whosoever are enlightened with light of nature or grace , have it from this sunne . and not onely these , but they who in heaven shine in the light of glory , doe borrow of this light , dan . . they shine as the starres , which receive all their shine from the sunne . and more , they shall shine as the sunne in the kingdome of their father , mat , . because they shall participate of the sunnes brightnesse . the effects without are foure , and in respect of these also , iesus christ is compared to the sun . the sunne driveth away darknesse , otherwise there would be a perpetuall night : and at the rising of the sunne , things which before were involved in the darkenesse of the night , appeare as they are : so this sunne of the church drives away the darknesse of ignorance , the night of our miserie ; chaseth away the black and thick mist of our sinnes , bringeth back the light of knowledge and the day of grace , to us , who else had layne in perpetuall night and shadow of death . and now foule things appeare as they are , and sinne appeares out of measure sinfull . as the sunne by his beames gives direction to all the waies of our naturall and civil life : so this sun by the beames of his wisdome & grace directeth us in all the wayes of spiritual & eternal life . and as a man can do nothing cōmendably without the light of the sunne : so , without this sun we can doe nothing at all . the sunne is the most comfortable creature in all the world , warming and refreshing with his beames all living creatures , yea ( under god ) quickning creatures dead in themselves : so iesus christ is the life of the church , and the quickner of all the elect unto eternall life , they being in themselves dead in trespasses and sinnes . he also warmes his church with the beames of his love , which reflect backe ( as the sunne beames doe ) upon himselfe both the head and members . he comforteth with his gracious aspect all the faithfull in all corners of the world , who had never had life , nor breath , nor shew of grace without his shine upon them . the sun of the world maketh & preserveth the severall seasons , the summer , the winter , the spring , the autumne : iesus christ the sun of his church hath in his power al times & seasons . he hath in his hand the seed time in grace here , & the harvest of glory hereafter . he appointeth the summer season and prosperitie of the church : he changeth that season , & bringeth on her a sharpe winter of trouble & affliction . all the vicissitudes and changes in the church are appointed and directed by his wisdome , dan. . nothing befalls the church by chance , but by his most oculate providence . . is christ the sonne of the church ; wee are taught many things ; as , first , to a knowledge our sunne , yea to admire our sunne , as ten thousand times passing the sunne of the world . for , that is a meere creature , though glorious : but this sun is the mighty god , the creator of that . that serves the outward man in the things of this life : this the spirituall man in the things of life eternall . that riseth on good and bad : but this onely on the good ; onely on ierusalem . isai. . thy light is risen upon thee . that riseth every day , and every day setteth : but this sunne riseth and never setteth isai. . . . that obscureth the starres : this enlightens beleevers by his presence , who shine as starres . that may be eclipsed or darkned : but the light and grace of this sunne can never lose or lessen his shine and glory , it may be a while clouded from us ; but never eclipsed in it selfe . secondly , we are taught to rejoyce in our sunne . all creatures rejoyce in the sunne , but hatefull bats and owles which flye the light . all creatures in nature follow the sunne , and thrive and prosper in it ; the silly plants , as marigold , dazie , turnsoll : so all that are new creatures doe follow and prosper in this sun . and if wee be so , we wil draw neere to the sunne , that we may have the blessed beames of his grace to shine upon our cold and frozen hearts , that by his spirituall heate we may be revived and refreshed to everlasting life . we can open our windowes to let in the sun-shine to our comfort ; and why should we not set open the doores and windowes of our hearts , that the beames descending from iesus christ , may enter in , enlighten , and comfort us ? oh our little respect of the ministery shewes plainly enough , wee would shut out this sunne if we could . many of our hearers doe what lyes in them . thirdly , we are taught to be thankfull that this blessed sunne is risen unto us who were in woefull darknesse how thankfull was paul , and those in that dangerous voyage with him , act. . . when not having seene sun , moone , nor starres for many dayes , they saw againe the desired light of the sun ? but in so dangerous a tempest of gods wrath , as we had for ever beene tossed and drowned in , to get a glimpse of this sunne of righteousnesse , is a farre greater cause of thankfulnesse to god , which disperseth all clouds and stormes , and brings a most calme and comfortable season . the poore men in the gospell to whom christ restored sight , how glad and thankful were they so soone as they were able to behold the sunne ? they leapt for joy , praised god , and preached christ ; they made it knowne they had met with christ : no lesse joyfull is he whose eyes of mind christ hath opened to discerne his change , that hee is turned from darkenesse to light . fourthly , wee are taught to imitate our sunne ; labouring to preserve our purity , though wee see much foule behaviour ; and being conversant among sinners , and in many occasions , yet ( as our sunne did ) we must keepe our selves pure , and not be plucked away with the errour of the wicked ; as lot in sodom , abstaining from evill and all the appearance of it . fiftly , wee are taught to walke beseeming our sunne . warily , and uprightly : because this sunne discovers those rubbes and perills by which men fall and hurt themselves . in a mistie and darke night to stumble and fall is no such great disgrace ; but at noon day , the sunne shining , argues blindnesse or heedlesnesse , or some great distemper of body and mind : for christians now to sinne , against such light , is farre more shamefull then in darkenesse of popery and ignorance . watchfully . in the darke night men may sleep ; but in the day and sunshine it is time to awake from sleepe , and shake off security , and walke as in the day . the sun of the world may be seene of all eyes , but it sees nothing but our sun seeth all things , even the hidden secrets of hearts which no eye else can see , neither can any deepe bee hid from his infinite light and knowledge . this should move us to watch all our wayes and actions , thoughts and speeches ; for we may bleare mens eyes , but not his . decently and comely . when the sunne is up men must doe lawfull and justifiable things , because all eyes are upon them . let the theefe cover himselfe with darkenesse ; let the adulterer watch the twilight ; let papists , and atheists , and profane persons doe shamefull things without shame : but let us in so open a light doe things comely ; let not the light make us ashamed of any indecent and uncomly or unconscionable action ; let not the sunne see our nakednesse without shame or holy blushing . painefully and diligently . when the sunne riseth , man goeth forth to his labour by gods ordinance . ps. . . so while the sunne and day and light lasts us , let us walke and worke hard for faith , for repentance , for oyle , for the wedding garment , see iohn . , . a ground of comfort : that this sunne shall never fall to his church . the sunne may be hid and clouded for a time , but at length shall breake forth with much brightnesse and comfort : so iesus christ may hide himselfe , and the cloud of our sinnes and corruptions may get betweene him and us ; but at length his grace and light shall shine forth againe , and manifest it selfe to every soule to which it ever arose . so for the publique estate of the church . as the sunne of the world may withdraw and remove it selfe , and doth in winter , so as all things seeme dead and lost ; but be the winter never so sharpe and tedious , the sunne comes backe againe , and brings with it a sweet and pleasant spring : so the church may sustaine a blacke and bitter winter , be afflicted and shaken with many stormes & blustrings of furious enemies , but these shal blow over , and it shall see a happy spring againe . our sun is in the heavens ; and so long as the enemies cannot reach him to pull him thence ; ( whatsoever winter the churches abroade doe now sustaine ; whatsoever winter our church at home may endure ) faith and patience will waite and attaine a sweet spring , and fruitfull summer againe ; which shall make the enemies gnash their teeth , and the church sing for joy , as men do sing in harvest . amen . we have seene what the garment is : now of the application , [ clothed ] where consider , how the sonne is a garment . how it differs from other garments . how the woman is clothed with it . first , iesus christ the sunne is in many places of the scrpture called by the name of a garment by resemblance ; because his righteousnesse and meritorious obedience supplieth all the offices of a precious garment to the church of god. in observing the use of a garment we shall see what usefull offices christ performes to his church his body . quest. what are the chiefe ends of garments ? answ. garments serve , for necessity . ornament . distinction . . the necessity of a garment is in three things . to cover bodily nakednesse , and to hide all corporall shame and defects : so the church wrapped in this robe of christs righteousnesse , hath all her sinnes ( which are her speciall nakednesse and shame ) hid and covered from the eyes of god. when adam had sinned he saw his nakednesse , and sewed figg-leaves ; but neither they , nor any thing he could devise could hide it , till god made him a cover : neither can any of the sonnes of adam by their owne reach or power attaine a cover ; but the son of god , the second adam onely can afford a garment to hide sinfull nakednesse from the eyes of god. to defend the body from the injurie of weather both of summer and winter : so onely christ his meritorious righteousness can save & shelter the soule from the burning heat of his fathers wrath ; and from the pinching and shaking terrours of a mans self-accusing conscience . onely christ can cover his church from the stormes and blasts of temptation by satan , and from the raging tempests of persecution by tyrants and enemies . isai . , . iesus christ was the true cloud and pillar protecting his people through the wildernesse by day and by night , who makes a gracious promise that upon all the glory shal be a defence , aud a couering shal be for a shadow in the day for the heat , and a place of refuge , and a cover for the storme and for the raine . he will for ever supply all to his church of all ages , whatsoever he did to israel by that cloud , which was but a shadow of his protection . to preserve and cherish naturall life for a while by keeping in and repressing naturall heat , which else would spend too fast : so doth iesus christ and his pretious merits preserve and cherish spirituall life and heate in the soule ; nay , ( which no clothes can ) brings in a new and heavenly heat & life , where was nothing but a cold death ; and maintaines it , not for a time onely , but unto life eternall : whence this second adam is called , cor. . . a quickning spirit ; a spirit not changed into a spirit , but for that his body after the resurrection became and remaines spirituall and glorious ; and quickning , not onely because his holy flesh is united to the quickning word , but because by his death he brings life unto the world , dead and rotten in sinnes and corruptions . garments serve not onely for necessitie , but also for ornament . when rebecca was given to isaac to be married , abrahams servant gave to her from isaac ( in token of love ) not onely raiment and garments ; but also iewels of gold and of silver , and precious bracelets to put on her hands . gen. . . . a manifest type of the church married to her isaac iesus christ ; who endoweth her not with garments only to cover her nakednesse ; but iewells also to adorne her . see ezec. . , . the lord covers his spouse with fine silke ; and deckes her with ornaments , bracelets , and chaines . quest. what are these ornaments ? an. the blessed and beautiful graces of humility , faith , hope , love , good conscience , layed up in the closet and casket of the heart within ; and the shining and grace of holy life , and vertuous conversation of saints ; which as a cleane garment adornes the righteousness of faith where ever it is . because whersoever the merit of christ is applied , there the spirit of christ is conferred : who effectually worketh all these shining graces by which the whole man is sanctified , and the spirits mansion adorned . garments serve for distinction : as the liverie given to servants shewes to whom they belong , & what masters they serve . even so the righteousnes of iesus christ , is in the external professiō of christ , a liverie and garment discerning and distinguishing the christian from all heathens , turkes , and infidels . in the sound application of it , there is a reall distinction of the servants and sons of god from the slaves of sinne and the devill , not onely without the church , but within the bosome it . a king is not better knowne by his purple , then a sound beleever is hereby discerned from all hypocrites , and the prophane of the world . secondly , how doth this garment differ from other garments ? ans. in the efficient . matter . price . vse durance . the author . all other garments for the body are made by man : but this could onely be made by god and man hee must be god to performe an infinite righteousnesse , and meritorious obedience : he must be man , for it could not besteed man , had it not beene done in the nature of man. he must be man to suffer : he must be god to overcome . see ezec. . . i clothed thee . the matter and manner . all other garments are made of dead creatures , god made naked adam and eve coats of skinnes of dead beasts , gen. . but for his soule he made this garment of the life and death of the sonne of god : of his death , to make satisfaction ; of his life , to fulfill the law : thus for the matter . now for the manner or fashion . other garments are made to the body , but we must be fashioned to this our garment . christ must not submit to us , but we must frame to him . the price . other garments are made either of some homespunne webbe , or bought with corruptible things , a base & vile price in comparison : but this is no homespunne piece , nor bought with any other price then the precious blood of iesus christ , nothing in heaven or earth else could buy these costly robes . and therefore these robes are said to be made white in the blood of the lambe , rev. . . other blood staines , and fowles , and dyes red ; but this blood makes white , and purgeth from all sinne , ioh. . and makes white as snow , isa. . . a colour of grace , not nature ; of faith , not art . the use . other garments may couer our bodily nakednesse , but this our spirituall : and therefore are called long white robes that need no eching or patching with humane merits or satisfactions ; for this were absurde , to set an old patch on a new garment ▪ and for ornament , other garments can but adorne the body in mans eyes , this beautifies the whole man in gods eye , and makes us ( as iacob ) acceptable to our father in our brothers garment . the durance . they all waxe old and decay . even israels clothes in the wildernesse by miracle kept from wearing fourty yeares , yet afterwards f●ll to ragges : but this is an ever-new garment ; for as christs blood is ever new , so is the merit of it . but suppose those garments should not ; yet we waxe old and decay , and leave them in earth : but this garment we carry to heaven with us , which lasts with us to all eternity . herein also it differs from other clothes , for those we put on and off at our pleasure , but this once put on is put on for ever , never to bee put off any more . thirdly , how is this woman cloathed with the sun , that is , the righteousnesse of christ , more pure and shining then the sunne in his strength ? answ. two wayes . on gods part , by his gracious imputation of christ and his merits unto the true beleever . this is a phrase taken from creditors , who doe not impute a debt they meane to forgive , but account it as discharged , though the party be never able to pay it . so god doth impute christs righteousnesse to the beleever , and the beleevers sinnes to christ our surety . so as in and by faith in christ made sinne for us , wee are made and reputed no sinners , but acquited and freely discharged . rom. . , . abraham beleeved , and it was imputed to him for righteousnesse ; and not to him onely , but to us that beleeve . on mans part by sound application and acceptation : i say sound application , because application is twofold . sacramentall and by profession onely . gal . . all that are baptized into christ , have put on christ. and thus in respect of the sacrament and externall profession , good and bad may put him on : as every man may easily hang a cloak or loose garmēt upon himselfe . spirituall and by faith also , when a man is not only baptized with water , but also with the holy ghost and fire , when inward and outward washing goe together . a man is then truely said to be clothed , when he hath put on all his clothes , one peece as well as another . and this is augustines distinction some put on christ onely by sacramentall washing , some by spirituall regeneration . this is also the apostles distinction , speaking to them that were baptized already : rom. . but put yee on the lord iesus christ ; so implying that there was a further putting on of christ then by the sacrament . quest. but what is required to this putting on of christ ? answ. there are five graces especially necessary to this clothing of a christian. the grace of true repentance and mortification . which bewrayeth it selfe in two things . a sight and most humble sense , and sorrow , and ( as dan. . ) shame for our nakednesse . a daily putting off the filthy ragges of our owne sinfull nature , and lothsome lusts ; for this new garment will never come upon our old ragges of sinne adam casts off his figgeleaves , when god makes him coates . the grace of speciall faith which justifieth , and so incorporateth into iesus christ. for what is putting on of clothes , but a close knitting and uniting them to the body ? and what else is our putting on of christ , but a neere union and conjunction with him ? and therefore the apostle , gal. . makes the putting on of christ , and being in christ , all one , ver . , . and that this union by adoption is by faith , ver . . now as the man and his garments are but one man : so christ and the beleever are but one ; even as he and his father are but one , ioh. . . wouldest thou daily put on christ as thou daily puttest on thy garments ; then thou must daily renew and strengthen thy faith for the strengthning of this union . the grace of fervent invocation and prayer . that iesus christ wold cloath himself with our sins , that we may be clothed with his righteousness , for before we can put on christ , christ must put on our sinnes and wretchednesse . . cor. . . he made him sinne for us , which knew no sinne , that wee should bee made the righteousnesse of god in him hee must bee covered with shame , that our shame might bee covered . the grace of true sanctification and holinesse . thou canst not put on christ but thou must put on his graces . for , christ is the treasury and store-house of all graces ; which were in all abundance in the manhood of christ : he is full of grace , ioh . . christ and his graces are inseparable ; so as without putting on of these , there is no putting on of christ ; his fulnesse supplies us , ioh. . . christ is never given for justification , but his spirit is given to our sanctification ; ( and with him all the fruits and graces of the spirit . christ covers none with his robe of righteousnesse ; but he deckes and adornes that soule with his holinesse . never thinke thou puttest on christ , till thou hast put on the new man created after god ; and hast attained a new suite and habit , and art changed in thy course . the grace of hope and expectation . earnestly desiring to be perfectly covered , and decked with christ. cor. . . wee desire to bee clothed upon . wee are already cloathed with the justice of christ , and in part and imperfectly with his holinesse , but yet much nakednesse and filth is with us , and much frailty and sorrow attends us . now there is another garment , the garment of glory and immortality which wee long and sigh after to be cloathed withall . for if the tast of christ be so sweet ; what a happinesse is it to be filled with christ ? if in his absence he be so sweet ; how sweet is he in his immediate presence and fellowship ? none can have the joy of his lord enter into him here ; but he will wish and long to enter into the joy of his lord hereafter . for if in our prison we can so happily enjoy him ; what shall wee in our palace ? thus by . mortification justification . invocation . sanctification . joyfull hope and expectation , the woman comes to bee clothed with the sunne . having expounded the severall things in this application of the garment , we come to the observations . where we will handle three maine duties of the church and of christians . the first dutie is ; every christian in sence of his owne nakedness must labour to put on this garment ; rom. . . but put yee on the lord iesus christ. considering . the necessity ; in that we the of-spring of adam are as naked in our nature , as ever adam was : and as the naked infant is exposed to all injuries and death it selfe , unlesse the parents take it from the birth , and wrappe it in cloathes : so were we till it pleased our heavenly father to provide us a cover for our soules nakednesse . wee must not therefore suffer this cloathing to lie in gods wardrobe ; but we must put it on ; partly by faithfull application , grounding our confidence on the onely merit and righteousnesse of christ , who is the matter of our righteousnesse ; and partly by imitation of his holy vertues , growing in daily sanctification . the excellent properties and benefits of this garment should stirre up our diligence to make our selves sure of it : which properties and benefits are of two sorts : in saving us from evils . in procuring us all good . in saving us from evils , in that , it alone covereth all guilt , being a long white robe , not as the garments of davids servants cut off by hanun , which hid all but their shame . it covers from all danger , as well as from shame . isa. . . it alone armes the beleever with safety and protection . it is a commodious garment for al seasons , for summer and winter ; fit to keepe out heats and colds , winde and weather . it is commodious for all estates , prosperity , adversity , sickenesse , health , peace , or warre ; to beare off blowes or shot , called both a wedding garment for peace , and an armour of proofe for warre , eph . wouldst thou know what to doe to be safe in time of plague , famine , warre , sicknesse , persecution ? thou must put on christ , and walke safely in all dangers . dwell under the shadow of the almighty . ruth fearing injurious dealing , gate her softly and secretly to boaz , saying ; cover me with the lap of thy garment . chap. . so get thou to christ ; and now let dangers insue , and death make an assault upon thee , and take thee away ; it shall doe thee no more hurt then it did christ himself ; it shall onely lift thee up , as it it did him to his glory . this garment shall be sure never to shrinke in the wetting , neither shall he that weares it . wouldest thou know what to doe in the buffetings and temptations of satan ? here is a sufficient cover and strength against all temptations . satan will object thou art a sinner hateful to god. answ. in my selfe i am so ; but in this garment my sinne is hid . ob. but no sinner can come to heaven . answ. no , unlesse he have the wedding garment which i have by faith : and this brings me into the bride chamber . ob. but thou art unworthy of any thing but damnation . answ. in my person i am , but in this garment i have a worthinesse imputed to me , rev. . . ob. but sinne drives thee from god , and god from thee ; how darest thou pray or hope to speede ? an. if i came to god in my owne name i were hopelesse : but i am clothed with christ in the sight of god , and present his merit in my behalfe . by fastning on me this garment , i am one and the same person with christ , and god can no more deny me then him . wouldest thou know what to doe against accusations , and cold feares and terros of conscience ? this garment put on keepes the heart warme and comfortable , as if a man walked in the warme sunne . ●f a man were clothed with the sunne , how could he be cold ; it is one of the curses of the law , to put on clothes and not be warme : but this garment removes all curse , never was any clothed herewith exposed to the curse . never came christ any where , but if he found not joy , he left joy behind him as in lazarus , zacheus the iaylor , &c. in procuring us all good , which it doth . in bringing us into acceptance with god. ioseph might not come in his prison garments before pharaoh , but must change his garments , gen. . . so there is no accesse or acceptance with god in our owne old forlorne garments , till we change them , casting off our foule and filthy garments , and adorne our selves with this second vestiment , figured in the beautifull and holy garments of aaron , without which ( upon painy of death ) he might not appeare before the lord . in procuring grace and blessing . in this garment only we become heires of blessing . for as iacob could not have got the blessing from his father , had not his father smelled the sweet smell of his brothers garment : so no more could wee , if we were not wrapped in this garment of our elder brother . being in this garment , the lord pronounceth of us , as isaac of his sonne ; the smell of my sonne is as the smell of a field which the lord hath blessed , gen. . . touch but the hemme of this garment , and vertue comes forth . weare it and hide thy selfe in it , and thou hast got blessednesse . psal. . . blessed is that man whose iniquitie is hid , and whose sinne is covered . ob. but have we not all put on christ already , and are baptized into his name : how can we still put him on . answ. the putting on of christ is a continued act of the whole life . for the understanding whereof wee must know , that christ is put on either in regard of his satisfaction , or of his sanctification . now although we have put on christ once for all in respect of his satisfaction , which faithfully applyed to us , is our justification : yet in respect of sanctification , he is put on e-every day more and more : seeing that the life of beleevers is a daily profiting and encreasing in spirituall graces unto full holinesse . this putting on of christ in this world is in much weaknes . in respect of the weaknes of the instrument . this instrument is faith , which is feeble at the best , as knowledge is , & as all other graces are ; & the more we can encrease in knowledge , and stirre up our faith , the more firmely we lay hold on christ and his righteousnesse for life and salvation ; and so in respect of us we more certainly and feelingly put on christ. in respect of the strength of the opposites . these are the security and corruption of flesh , which is still working against grace . in the dayes of peace and prosperitie ( as in a warme sunshine ) wee are willing to hang our garment loosely and lightly about us , and it is ready to fall off : we must therefore daily strive against flesh , and fasten christ unto us . this is done , when by daily confession of sinne , striving against sinne , prayer for pardon of sinne , assent of the promises , and purposing to sinne no more , the poore beleever fastneth christ unto him ; and by daily renewing faith and repentance , he layes faster hold on christ then before . this every baptized person doth not , yet this putting on of christ should be the work of every day many cōmēd this garmēt , but few put him on . it may be doubted that a little tryall wil manifest it in multitudes , that either they never put on christ , or hung him loosely in a vaine profession . the second duty . the church must labour to expresse the bright shining and purity of iesus christ with whom she is clothed : a man that weares a great mans cloth , will be seene and made knowne to others , that he belongs to such a master . quest. how may a christian expresse the shining of the sunne of righteousnesse . answ. first , in purity of nature by regeneration , and sanctification of nature , which healeth in part and chaseth away native darkenesse , and bringeth a new & saving light . so the apostle , yee were darknes , now ye are light in the lord. the sunne shineth by the lightsomnesse of his owne nature : so the sunne of righteousnesse was in his nature more pure and shining then the sunne : and every one clothed with this sunne is renewed , and hath attained a glorious and divine nature , pet. . . yea , the so clothed are new borne of god , and as sonnes of god shining &c. phil. . . secondly , in the puritie of the shining and new gifts and graces of the spirit within : such as are ; illumination , the light of knowledge , iudgement , and discerning . can a man be clothed and compassed with the sunne , and not be enlightened ? love , which is as a warme flame shewing and shining a farre off : such was in zacheus ; such was in the laylor . . zeale , which is a fervent and fiery affection . he shall want no heate that is cloathed with the sunne . we see , how in our sunne iesus christ , the zeale of his fathers house consumed him : and so in the rest of the faculties . as the sunne shines in every part : so it is not enough to have one part graced , but grace must be in all . thirdly , in shining and lightsome conversation without . the sunne shines not onely within , but from within shines outwardly : so must a christian clothed with the sun manifest his clothing as well by shining and lightsome actions , as by renewed nature . the commandement is , let your light so shine before men : as the sunne shines to men from within his owne substance ; so did our sunne of righteousnesse ; and so must his be that are clothed with the sunne , their life must be as a light in a lanthorne ; not a glistering on the outside onely , as a civill mans or an hypocrites may , but a light within , shining outwardly on every side . iesus christ shined in all innocency and graces ; and wee must labour to shine as he did , that we may appeare to whom wee belong . can any man be clothed with this sunne , and not shine , both in purity of grace within ; and gracious conversation without ? his words were so gracious , as never man spake so : do thou expresse christ in all thy words , let them be savoury , fruitfull , and for god and his glory ; as all his were from god , and for god ; he walked in lightsome pathes . his life was wholly heavenly , as the sunne shines from heaven . if thou beest clothed with the sunne , thy conversation must bee heavenly , thou must direct all thy thoughts that way , and in all thy actions ayme someway to further that end . he kept himselfe from the impurity and darknesse of the world and age in which he lived , though a most wicked generatiō : so must thou be like the sunne of the world and of the church ; walke and move as lights in the midst of a froward and crooked generation . he brought light unto the world , as the sunne doth ; so must thou ( if clothed with the sunne ) to thy power , and in thy place enlighten all round about thee . how dare men mocke at purity and holinesse , and cast myre and durt upon so precious and costly a garment ? for what is it they scorn , but even iesus christ himselfe , whom god hath given for the clothing of his church ? how doe the papists and enemies of grace and religion undermine our religion , and make their advantages on us , but under such titles and imputations of purity , precisenesse , scripturers , and the like ? and must wee needs learne of them to blow up our owne religion : let the land of aegypt be darke , there shall be light in all goshen . there cannot be a truer note of a false church then to shunne the light , and love the night of darke ignorance , and feare and scorne nothing so much as the sunshine upon themselves or others . but against the scorne of prophane ones , hold before thee , the commandemēt , to be as pure as the sunne , phil. . . for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from the splendor of the sunne , which is called in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this purity must bee from all corruption in doctrine and manners , as the sunne is not mixed with any staine or impurity . do not thou joyne with the prophane ones , who here object : wee like not this purenesse ; such strictnes is naught ; and to stand so precisely as not to yeeld a little to the fashions of the times &c. answ. will they moderate the holy ghost ; set him to schoole ; teach him to speak ; if he over-reach bring him to their scantling ? but hee tells thee ; thou must either be pure or impure without toleration or indulgence of thy selfe . we shall be impure enough when we have done all we can , without pleading for it . thou must be clothed either with the sunne , or with thy sinne . hold before thee the lords commendation of the church , that she is not onely faire as the moone , which hath some specks and defects , but pure as the sunne , cant. . . that is , both in his owne gracious acceptation , and in the churches endeavour . what care i to be mis-judged of men , and to have my glory turned into shame , i stand or fall to the lord. hold before thee the danger of wanting this wedding garment , which is , to bee shut out from the supper . if so , then what shal be to him that rents and scornes it : if they that are ashamed of this white garment , because it is laced with crosses and reproaches , be shut out : what shall they be that deride and shame it ? woe bee to them that of all other habits cannot abide white & shining garments ; but rent and teare them , as too precise and pure , and yet can brooke drunkards , swearers , and prophane beasts . hold before thee the promise of walking in white hereafter ; which promise is made to none but such as walke in white here . rev. . . and this ; the just shall shine as the sunne in the kingdome of heaven ; but they must be just , they must beginne to shine on earth , wherein wee beginne the life of heaven ; for the first shining must be in the kingdome of grace . the sunne shineth still , if never so many dogges barke against it . the third duty is ; that being thus clothed , wee be carefull to keepe our clothes cleane and undefiled . this is called in the scripture a walking worthy of iesus christ ; eph. . . when the whole life of a regenerate man is as a cleane garment new washed . and phil. . onely let your conversation be such as beseemeth the gospell of christ , as if it were the onely care of a christian. three maine reasons there are to enforce this duty . . civility teacheth men and women to beware where they sit downe , especially in foule and soily places , when they have their new and wedding garments on . so grace much more , and the feare of god in the heart will not suffer any one in this garment carelesly to sit downe in the seat of sinners , nor to meddle with the soyle and pitch of sinne , which cannot but staine and besmeare their faire and wedding garment . and as no man will meddle with his ordinary soyling businesse on the sabbath while he hath his best clothes on : so thou that art a christian ( to whom every day must be a sabbath and rest from sinne , which is the ordinary and foule trade of the world ) must not soyle thy selfe with lusts , but avoid the very appearance of evill . it is for the honor of christ that we be carefull of our garments . king. . . the queene of saba noted the wisdome and glory of salomon in the sitting of his servants , and the order of his ministers , and in their apparrell : even so the wisedome and glory of this true salomon shineth in the shining and glorious attire of his servants . how can a servant expresse greater contempt of his lord , then to take his new liverie and tread it under his feet , or trayle it through the mire and durt ? but so doth he that professing the name of christ , liveth unsutable to his profession . as he never had this garment , whose care is not to preserve it pure and cleane : so no man hath assurance of his owne soundness in grace , without this care . rev. . . in that church of sardi , where the corruptions were great and generall , were found a few names whose soundnesse was described by this ; that they had not defiled their garments . quest. how may wee keepe our garments cleane and fayre ? answ. by making conscience of every sinne , and sincerely purposing and endeavouring to obey god ; for every sinne is a polluting of our selves and our garments . true christianity stands not in knowledge or profession ; but in uprightnesse , and in study to keepe a good conscience . by framing our life sutable and tunable to holy doctrine . a christian then keepes his garment cleane , when his life is a patterne of the gospell ; and his conversation witnesseth his conversion . hence ( rom. . . ) the gospel is called a mould or forme ; because as a mould or seale leaves behind it a print or image of it selfe on such things as to which it is applyed : so the gospell leaveth a print or impression of heavenly wisdome , holinesse , and grace in the minde and lives of the godly ; and changeth them into it selfe , as the waxe receiveth on it selfe the image and print of the seale . not so the law , it commandeth or forbiddeth ; but leaveth no such print ; hath no power to change or renew . by keeping our selves free from the contagion of sinne in others , no way allowing or consenting unto their sinne , or communicating in their evill ; but preserving a diligent watch not to be defiled by others , or being plucked away by their errours , so to fall from our owne stedfastnesse . if this be to keepe our garments cleane , then be there but a few names ( as in sardi ) in whom wee may discover this care in this so filthy a generation , in which most men ( nor regarding the place of their profession , nor the presence of god and his angels and servants ) goe abroad so beastly disguised , that a man can scarce know them in the ranke of christians ; yea , so myred and moyled are they in their beloved sinnes , that they have soyled all their garments , their profession and name into which they were baptized . where can a man bestow himselfe and cast his eye in this sluttish age , and not see and heare numbers who professe salvation by iesus christ ! but , renting and tearing this holy vestment by cursing , swearing , blasphemy , nay some that bow at the name of iesus , presently sweare by the body , blood , and wounds of christ. others bespawling it with brutish and hatefull drunkennesse , by which they wash not onely religion out of their hearts , but reason out of their heads , and have scarce left themselves men , much lesse christians . others bemyre them with worldlinesse , covetousnesse , pride , cruelty , deceit , lying ; that many heathens would be ashamed of them and their religion , as savouring more of earth or hell then of heaven . others bemoyle their garments with fleshlinesse adultery , fornication , filthinesse , and uncleannesse , in word and deed , which ought not to bee named amongst them that name themselves christians . others by apostacy and falling from their purposes and beginnings of grace , welter themselves and garments as swine in the myre , and dogges returned to their vomit , pet. . . better they had never heard of this garment , then to wallow in such filthy puddles of lust and former filthinesse . others that teare off this garment , contemning the ministery and all good exhortation , by speaking evill of the good way , and persecuting the way of god ; scorning and reviling such as have care to keepe cleane their garments . others not so foule as these former monsters , but perhaps having grace in their hearts , and a more 〈◊〉 profession of it ; and yet not well watch 〈◊〉 themselves , stand not so fast , but by some fall and soule offence dishonor at once god and his word , themselves and their profession . who although they can say , we are no swearers , no drunkards , adulterers , nor of notorious prophane life ; yet by yeelding to some lust , doe by some one action ( especially if they be of note in the profession ) more dishonor god , then some other men by a thousand oathes and blasphemies . thus good david made all gods enemies to blaspheme god and his religion . let all of us learne to beware of stayning our holy profession ; and be carefull that our christian course be the ornament of the gospell . that which the apostle requireth of all seruants ( tit. . . ) is required of all the servants of god , who must shew all good faithfulnesse , that they may adorne the doctrine of god our saviour in all things . quest. how may wee doe this ? ans. by considerations and practise . the considerations are foure . the preciousness of thy garment . the name of christ is as a precious oyntment ; and wilt thou cast it into a sink-hole ? wilt thou occasion the prophane to blaspheme and scoffe at gods holy religion ? seest thou not the malice of the devill and his instruments , who ( because they hate god and his truth ) maligne not so much the person of a poore christian , as the light and truth in him ? for though they love nothing more then sin in any one , yet let a poore christian tread aside a little , you shall easily perceive where the bile is . oh these are your bible-bearers , your professors , your holy brethren ; all alike , never a better ; this is a goodly profession , that gives you leave to doe thus and thus ; as if the profession were not of god , because the professors are men . seeing therefore all the malice of prophane ones lies against god himselfe and his truth , let all that professe the name of 〈◊〉 and his religion , be so much the more wary . the foulnesse and reproach of a professor of the gospell lights upon christ both the head and members . what saith nathan to david ( sam. . ) by this deed thou hast caused the enemies of the lord to blaspheme . rom , . . the name of god is blasphemed through you . thou who gloriest in the gospell , and transgressest the gospell ; dishonorest not thou christ ? as ver . and therefore we see how grievously god takes it of his own people that they should pollute his name among the heathen , ezech. will not the prophane atheists and miscreants say as much of us as the gentiles of the israelites ? these are the people of the lord ; these are the professors of the gospell , these are the fruits of their holy profession . the reproach of a professor of the gospell lights also upon christ in his members . for ( as salomon saith ) a lewd son dishonoureth the whole house : so one carelesse christian casts myre and shame on all his houshold . woe be to him that offends the least of these little ones , much more to him that offends and wounds all . it is a strong argument to keepe many wretches from heynous attempts , because they will not staine their blood , and blemish their house : and much more should christians beware of staining the blood of christ , and dishonouring the house of their father . the sin of a professor of the gospell is a double sinne , he sins not onely against his soule , but against his profession ; he sinnes not onely against his owne , but against gods name , which he prayes to be hallowed before the forgivenesse of his sinne or his salvation ; he sinnes not against the law onely , but against the gospell . the sinnes of atheists , papists , scorners , worldlings , are single sins in comparison ; and bring no discredit to the gospell to speake of : but for one clothing himselfe with christ his name , to bee a swearer , covetous , or drunk , for such to be profane as esau was ; let it never be declared in gath , nor published in aske●on ; let not the uncircumcised laugh at it ; let not papists finde such advantage against our doctrine . o that there were no such sauls ; or if there were , that they might die in obscurity , and not live in thelight , to dishonour & disgrace it ; who not only fal themselves , but throw downe many with them ! . saints by calling must be saints in conversation ; if we be called to be saints , wee must live as saints , shewing forth the vertues of him that hath called us ; that our attire and actions may make men say , surely this man is a christian as he professeth : as king ahazia readily gessed by the prophets attire , that it was elias , king. . . hereby thou glorifiest god in thy selfe and in others , mooving them to glorifie god in the day of their visitation , pet. . . hereby the enemies , papists , and prophane ones , if thou reclaimest them not being incurable , yet thou shalt convict them in their consciences , stop their mouthes , and get reverence to thy person even in their hearts . the practises are sixe . because we are prone to foule our garments , we must watch our selves narrowly , and with iob suspect all our wayes . rev. . . blessed is he that watcheth and keepeth his garments . in every thing whatsoever we speake or doe : what ? will this disgrace my profession , and foule my garments ? is this right , and wil it doe my profession no wrong ? as in our bodily garments we make daily work for the landresse : so in the garments of our soules we make daily washing worke : and that not by a light staine and soyle which will easily scoure out , but with deepe and grounded filthinesse , which requires much rubbing , scouring , beating , wringing , and rinsing . and therefore we must still have recourse to the laver of the church , and purification of the sanctuary . as the iewes , touching any thing , by which they became legally uncleane , or if they suspected any defilement in their garments or persons , they must wash their bodies , and change their garments , and goe to be purified according to the purification of the temple : so the christian being defiled with the touch of any knowne or suspected sin , must presently have recourse to the blood of christ , ( a fountaine opened to the house of iudah ) and wash himselfe throughly : purging first his heart by repentance , and then ( with peter ) his head , hands , and all . thus may he keepe his garments cleane , though he foule them every day . avoid slipperie waies and occasions of falling ; watch against offences , make strait steps to thy feet , lest thou fall and foule thy clothes . feare of falling keepes us from fals . sort not with foule persons and evill workes . psa. . . and cor. . . touch no uncleane thing , but hate the workes of them that fal away . pet. . . to attaine or retaine the godly nature , thou must flye the corruptions of the world through lust . a man that would keepe his clothes cleane , will not runne into a flaxdressers shop . soundly reforme thy owne uncleannesse ; wash unto cleannesse . an hypocrite may draw out water and wash , but there followes no reformation or cleannesse ; he slubbers and sluts up the businesse , and leaves the soyle in . but sound reformation brusheth off moats as well as palpable foulnesse ; appearances of evill , as well as apparant evils ; nor will it stay waiting when soyle will goe off of it selfe , but will force it off . he knowes it will not leave him , but he will leave it . what himself sees not or cannot shun , he will be glad if another tell him , and help him to be rid of it . and from thy selfe help to cleanse all about thee . greeve for the abominations and foulenesse of others which thou canst not helpe and for the slaunder of gods religion by it . so david psalme . . and ieremy . observe and make right use of gods afflictions : for when gods children are loth to be at the paines to clense their garments , the lord himselfe is faine to play the landresse : as once when he washed ierusalem , he whitens them againe by afflictions . dan. . . as a fuller washeth and cleanseth a cloth by beating it , so doth the lord. thou mightest save the lord some labour , and thy selfe some blowes . if wee would judge and cleanse our selves , wee should not be judged of the lord. pray with david : let no man be ashamed because of me . what a griefe were it to heare the papists , and scorners to triumph because of thee ? what a woe , that thy pride , covetousnesse , swearing , drunkennesse ( which professest goodnesse ) should cast dung in the faces of all gods children ? doth not offence of one bring woe enough ; but that with offence of god thou shouldest scandalize all ? and were it their names only , it were a lesse sin : but the name of god through their sides is wounded and blasphemed . and the moone was under her feet . ] here is the second propertie of this woman . where , . the meaning . . the doctrine . in the meaning two things . what is meant by moone ; . what by under her feet . the moone is not properly taken , but by a metaphor or borrowed speech . for , this elegant prophecy of the revelation is as full of mysteries us of sentences , yea as of words . the moone therefore signifieth the world , and all earthly things ; which are aptly compared to the moone in foure things . in inferiority . the moone is the lowest of all celestiall bodies , and betweene the sunne and moone is no comparison : so the world and the externall blessings of it are the least and lowest of gods blessings : neither is there any comparison betweene heavenly and earthly things , as there is no proportion betweene sublunary and superlunary things . in mutability , and ever-changing inconstancy . if she increaseth , she decreaseth as fast : if she be now in the full , she is presently in the wane : if she shine a few nights , that brightnesse shall in a few dayes be turned to blacke darknesse : and never is she seene two nights together with one face : so all worldly and earthly things are of as round a figure as the moone , unstable , and in nothing constant but in inconstancy . ioh . . the world passeth away , and the lust of it ; yea and the lustre , that is , whatsoever is desirable in it . in her spots and obscurity . for the moone in her chiefe shining is clouded and specked with black spots , and a darknesse within her obscureth her : so are all worldly things . the greatest wealth of the world is spotted with many wants , cares , feares . the greatest glory with sad adversity , and some sense of miserie . the most delicate pleasures are but bitter-sweet and moth-eaten , and very baites covering mortall hookes . and all the desirable things the world affordeth , cannot supply a light and comfort without some darknesse : not so the sunne , and the churches sun is a brightnesse and blessing with which god ads no sorrow . . in the end and use . for by gods ordinance the moone is set to governe the night , as the sunne to rule the day : so the profits and pleasures and worldly comforts serve for our use and benefit while wee are in the night of this world , and in this vale of darknesse , covered with vailes of sinne , and clouded and compassed with the darkenesse of calamities the fruits of sinne . but , the sunne rising , there is no need of the moone : so when that blessed sunne of righteousnesse shall rise in his glory upon us , and wee shall walke in that blessed light of heaven , there is no need of the world or worldly comforts . that blessed sun shall swallow up , and drowne all the lights of these candles , and the moone it selfe . as that holy woman and martyr going to her death , said , i goe now to a place where money beares no mastery . rev. . . that citie hath no need of the worlds sunne nor moone , for the glory of god and the lambe is the light of it . and ch . . . there shall be no night there , nor any use of a candle , &c. for the lord gives them light . where the sunne never sets , what need the moone , isa . . in the treading the moone under her feet . . what is meant by feet . . what to tread under feet . for the first . feet are often taken in scripture metaphorically , and signifie the affections , desires , cares , endeavours . because as the feet carry the body , & are the instruments of motion ; so these carry our minds to and fro . for the mind is borne about by the affections , as the body by feet . ecc. . when thou entrest into the house of god , looke well to thy feet , prov. . . remoove thy feet from evill , that is , affect not in desire , act not in endeavour . for the second . the treading of the moone under the feet of this woman , is in one word , the contempt of the world . and hath in it three things in the phrase implyed . a disaffecting of earthly things , and a contempt of things below . for we shew our disrespect and base account , yea a casting out of our affections the things we tread under our feet . a mind elevated and lifted above the world and all earthly things . the womans affections are set above them all ; as wee stand wholly above the things which we cast under our feet . a setled and undaunted resolution against the varieties and changes of crosses and afflictions , swallowing and digesting , yea stoutly contemning the calamities and adversities , as well as the prosperitie of the world ; and by no meanes will suffer her selfe to be divorced from her sunne . and this was the very estate of the virgin-primitive church next after the apostles ( which this prophecy aimeth and pointeth at more specially ) which despised the riches , pride , pompe , and ambition which crept in in the succeeding ages to his bane . but as yet she endured afflictions , and most violent persecutions , and contemned both the force and flatterie of tyrants , by which they would have wonne her from the profession , and fruition of iesus christ the sun of righteousnesse . the propertie of the church and true members of it , is to despise and contemne the best things , and the worst of the world , in comparison of iesus christ. first , the best of the world is troden under the godly mans feet in this comparison . heb. . . moses by faith refused to be the sonne of pharaohs daughter . he was adopted a kings sonne , he lived in all the delights of the court exempt from all care ; he might have had some hope in time to have attained to the kingdome it selfe ; yet despising al that dignity , went to visite his bretheren the hebrewes , and preferred their oppressed estate before his owne preferment , and joyned with them , as one certainly perswaded to be at length partner in the promise made to the fathers . the apostles left all to follow christ. the wise merchant sels all to purchase the pearle . paul accounts not his life deare to fulfill the ministration which he had received of the lord iesus , acts . the same paul esteemes all worldly respects , riches , gifts , knowledge , compared with the riches , and knowledge of christ , to be but losse and dung , phil. . , . secondly , the worst of the world is contemned for christ , heb. . . moses chose to suffer adversitie with gods people , esteeming the rebukes of christ greater riches then the treasures of egypt . and ver . . the saints were racked , stoned , hewed asunder , and would not be delivered , because they looked for a better resurrection . the apostles rejoyced to suffer . thirdly , both best and worst is troden under foot , rom. . , . the apostle proves ; that neither life , that is , the pleasures of life ; nor death , that is , the paines and terrors before , as well as the stroke of death it selfe ; nor things present , that is , evils of sense ; nor things to come , that is , evils in expectation ; nor height , neither of prosperity , nor depth , of adversity , nor any thing else can separate us from the love of god ; neither which he in christ beareth to us , nor wee in christ unto him . as he that hath the sunne , careth but a little for the light of the moone : so the soule that is cloathed with iesus christ , can tread earthly things under foot . the bright sunshine and light obscureth , yea and extinguisheth the light of the moone and sublunary things . as soone as zacheus got christ into his house and heart , presently halfe his goods he gave away , and with the other halfe he made restitution . if wee could suppose a man to stand in the sunne , how small and insensible would the moone be unto him ? how would the whole world scarce appeare as the pricke of a pinne ? and indeed so is it to the eye of his mind that is clothed with the sunne . he is no reasonable man that will not give over a worse title for a better . faith is an invincible thing : all things are possible and easie to it ; it is an hold or fort which yet never any tyrant could scale or winne . nay the gates of hell cannot prevaile against it , and much more is the world too weake to winne it . it is the victorie that overcomes the world . one inseparable effect of it , is sound love of the lord iesus ; which is as strong , nay stronger then death , much water cannot quench it ; no not a sea , nor a world of waters of afflictions . where the treasure is there is the heart ( as where the carkeis is , thither the eagles will resort ) and all other things are nothing to the treasure . christ is the christians treasure layd up in heaven ; where christs home is , there is his ; where christs estate is , there is his . and because hee cannot bestow his affections on christ and the world too ; nor serve two masters at the same time commanding contrary things ( no more then he can with the same eye looke upward and downward at once ) therefore he cleaves to the one , and hates the other . the sound christian hath a right iudgement restored him , and a spirit of discerning to esteeme things in their due place and degree of goodnesse . and therefore although he knowes worldly things to be good creatures of god , and so in their nature good ; yet with foure distinctions . mutably good , moone-like and not so unchangeably . good , but to good men only ; ( as the camelion is coloured according to that whereto she is applyed ) but become evill to evill men ; and to sinners the occasions and instruments of much sinne . heb. . . honours , pleasures , delights , are called the pleasures of sinne ; not because they are so in themselves , but because they are often occasions and instruments of sinne ; and are seldome had or held without some sin or other . good , but in no excellent or eminent degree of goodnesse , neither in themselves , as being mutable ; nor in their effect ; for they often make good men worse , seldome bad men better . those are eminently good things , which are so unchangeably ; such as are saving graces , which alwayes make a man better . good , but so as in comparison they are not worth the name of good ; namely , in comparison of heavenly and spirituall good things . hence salomon esteemed wisdome above all wealth and pompe , as king. . and paul who acknowledged these the good creatures of god , tim. . and profitable helpes to performe duties of piety and mercy . chap. . . yet in comparison of christ cals them very drosse and dung . for as the light of the moone in it selfe hath a comfortable brightnesse ; yet compared with the light of the sunne is very darknesse . so all worldly things in themselves are good comforts and helps ; yet compared with christ , and waighed with his worth , vanish to nothing , yea to worse then nothing . the true christian seeth and discerneth in christ that worth and excellency which al the world cannot afford . he sees christ crowned with honor and glory of perfect wisdome , holinesse , victory and glory ; in respect of which all worldly glory is but smoake and windy vanity . he sees and enjoyes in christ the dignity of his adoption , by which of a child of wrath he becomes the child of god ; and attaines a true nobility in the blood of christ ; and allyance with the saints , in comparisō of which all earthly nobility & allyance is but rottennesse , as rising out of sinfull and corruptible seede . by iesus christ he hath attained an happy communion with god the father ; perfect remission & righteousnes by god the sonne ; sweet and inward consolation by the holy ghost ; the safe & serviceable attendance of the holy angels ; a perfect rule of faith and life by the holy scriptures , a sweet concord and happy communion with the saints , with whom he fruitfully converseth ; an harmonicall and musicall peace of good conscience within himselfe , which passeth all understanding ; and all needfull supplies without him both for life and godlinesse . by iesus christ he hath attained an inexhaust fountaine of gods love : the wealth and rich revenue of precious faith , love , and all graces , heaven to bee his hope , and also his inheritance : and god himselfe to be his portion , in whose love is no lacke , in whose presence is fulnesse of joy , and to be crowned with immortality and eternall glory , the same with christ our head . now consider , if a thousand worlds can afford any one of these contentments ; or if they all could make a man so rich or happy ; or if ever thou sawest the greatest potentate without christ so rich , mighty or glorious , as the poorest and basest christian , treading all that vanitie and mooneshine under his feet . to reproove many men , who in comparison of the world despise the priviledges in christ. as such , who for want of ●ound judgemēt disesteeme the highest state of a christian , weighed with worldly respects & preferments . every man makes high rekoning of earthly parentage : but scarce one of a thousand cares a rush for the dignity of adoptiō in christ as if to be the son of a king were more honor , then to be a son of god. earthly preferments ravish and affect men , and lift them up above themselves : but offer the preferments of the kingdome of heaven to most men , they refuse and scorne them . how doth it rejoyce mens hearts to see worldly wealth flow in in abundance ; or when an heritage of a piece of earth fals upon them ? but how few are of davids mind , who had more joy of heart in the cheerefull countenance of god , then others when their corne , wine and oyle increased ? few are halfe so glad to become heires apparant of heaven . who for want of sound love of christ plainely refuse christ for the world . as when men lay aside religion , good conscience , and their duty , to get riches and preferments of the world such as the prophane esaus of the world , who are all for pottage , but despise the blessing . and the gracelesse gadarens who as swine still rooting in the earth , prefer their pigges before iesus christ. and wretched demasses that forsake the truth to fall to the present world . oh the dayes of tryall will discover a number such ! but most unhappy of all worldlings are they whose office is to preach iesus christ , but for wealth and preferments cast off good conscience and the diligent exercise of their callings ; the right successors of iudas , who must have the bagge ; and the better to fill it , turnes against his master , departs from his calling ; and so runnes on to destruction . let all of us against this corruption consider ; that our lord iesus himselfe denyed to bee a king , and was content to be poore in the world , that we might be rich , and to be despised in comparison of his office . and must it be better with servants , then the master ? the saints were strangers and pilgrims , heb. . . if they could not enjoy both religion and riches , then they chose religion and good conscience , and abandoned honour , wealth , preferments . moses esteemed christs rebukes above the wealth of a kingdome . paul glories in the marks of iesus christ , gal. . . what will it profit a man to winne the whole world , and to lose his owne soule ? this is an unhappy exchange . the world lost may be wonne againe . the promise is , there shall be no losse in leaving all the world for christ , mat. . . but great gaine and advantage . what a folly were it to bee so affected with the light of the moone , as for it to neglect the brightnes of the sunne ? what a confusion were it in the world , to offer to set the moone above the sunne ? such a confusion were it in christianity to preferre in judgement or affection earthly things before iesus christ and things of heaven . let no member of the church thinke that hee may set the moone any where but under his feet . a sonne of this mother may not set the moone upon his head , by placing his chiefe study how to get and keepe the world and wealth of it . nor in his iudgement , advancing them above their due place ; but with mary acknowledge a better part . neither may he set them on his heart by minding earthly things , or by affecting and covetous desiring them above better things . neither hold them in his hand by base and tenacious keeping them when he may exchange them for better things ; but in this comparison tread them under his foote , and contemne such bewitching vanities . the text affords us some motives . because they all resemble the moone in mutability and ever-changing inconstancy . if they or any of them were to abide with us , or wee with them , there were more cause or colour to allow them an higher place then under our feet : but they are al alike fugitive and mutable as the moone ; as appeares in this short survay . first , riches have eagles wings to fly away , pro. . . iob had experience that they were uncertaine riches , as paul cals them , tim. . . salomon cals them riches of vanity , prov. . . and the apostle , heb. . . cals their use , for a season . secondly , honours , are as mutable as the moone . haman the one day was the only man with the king at the banquet , the next day he was hanged on his owne gallowes . nebuchad-nezzar advanced himselfe in his grear babel , as if he were a god ; but the same houre he is cast among beasts , dan. . adoni-bezek , iudg. . now a conquerour over seaventy kings , and now under the table equall with dogs , and eating their offals . great belizarius , the chiefe duke of all the romane empire , most potent and glorious in honourable triumphs and victories ; but spoyled of his wealth by iustinian , accused , condemned , and had his eyes put out , and came to stand in the high waies to beg , saying , give to belizarius one token . thirdly , pleasures ( moone-like ) goe away by post ; make love to many , like alluring harlots ; are large in faire promises , and winne many to like them ; and adulterate with them , but keepe faith with none . it were a vaine thing to expect to hold them , if thou hadst the pleasures of paradise it selfe . pleasures for evermore are onely at gods right hand . fourthly , the life it self passeth as a tale , & is in a moment changed ; and who can boast of tomorrow ? the moone risen hasteneth not faster to her west and setting , then man borne travelleth swiftly to the west and setting of his life . fitfly , the whole world passeth away , & ( as the moon ) is ever upon his speed . this old moone is in her last quarter ; yea in the houre of her wane , of her change . ioh. . . and now why should we depend ( as pliny speaketh of those shelfishes ) on the moone , subject to all her changes , and not rather set up our hearts and thoughts on things certaine and lasting ? why follow wee these false lights which serve to no other end but to seduce their followers ? the ancient nobility of rome ( saith plutarch ) used to weare moones on their shooes , that by this embleme of mutability they should not swell with the glory and greatnesse of their estate . a shame for christians who neither observe that place nor use of the moone . let us conclude that god in mercy hath made them all mutable and moonelike , that we should not rest our hopes and hearts on such restlesse things ; nor content our selves with things present , if we may call those things present which are alwaies passing away and mutable . god hath put them under our feet ( psal. . . thou hast set all things under his feet ) that we should afford them no place above our feet . the croppe of the field , the fleece of the flocke , the treasures of gold and silver , the richest mines in the bowels of the earth , the costly and precious iewels , and most orient pearles , all are taken from under our feet , that wee might still afford them the right place which god and nature have assigned them . indeed , if they were fetched out of heaven , we might have them in more estimation . oh how would we then admire them , that can so advance them which we see fetcht from under our feet ? if god had made them our masters , what diligent service would we have given them , who can be such drudges to our servants ? god hath not put in them any such worth or value as the world esteemeth . if they were of such worth , would the lord cast them ( as a musse ) to all , good and bad ? were they worthy our hearts , surely the lord would give them as the patrimony and portion of his children : whereas he would have few of them encombred with much of them . nay he gives them as wages good enough for servants and slaves ; as the goods which abraham gave to the children of the bond-women , reserving in the meane time the inheritance for isaack . and as the moone shines and rules in the night ; so commonly men in the night of sinne have the most , because they have onely portion in the world . iob. . the tabernacles of robbers prosper , and they who provoke god are in safetie , whom god hath enriched with his hand . secondly , were they so good in themselves as in mens estimation , most men good and bad would not be worse for thē as usually they are . for as the moone in the full is furthest distant from the sun , from whom she receiveth her light and brightnesse : so men in generall , when they are at the full of prosperity , are farthest from the author of it . for evill men who are worse by every thing , no marvaile if riches be reserved for their hurt . what marvaile is it that a spider turnes all to poyson : that a wicked man abuseth his ease and prosperity to slay himselfe by them ? prov. . . so wanton children sit and play with fire till they burne themselves . hence is it that commonly they who have most rule over other , have the least over themselves ; and the richest misers in goods , are emptiest of true riches . and even good men themselves too often resemble the moone ; they can no sooner be full and prosperous in the world , but presently admit a decay and wane of their light , and decrease in graces . good david in his chase and low estate was as a dead dog in his owne eyes , and very mercifull to spare the life of his deadly enemie when he was in his hands : but in his full and glory he was not content with all the royalties of his kingdome , unlesse ioab number his people , and tell him how many he may command . sam. . . and now in stead of sparing his enemie , he kills his most trusty friend and faithfull servant vriah . good hezekiah in his wane and sicknesse was praying , weeping , confessing and humbling himselfe : but in his recovery and health ( as in his full ) he is shewing and boasting and priding himselfe in his wealth and treasure , which cost him deare . this is the case of many private christians , who in their low estate were humble , conscionable in hearing , reading , praying ; now the world comes on them , they are in the full , and all in gone . and no marvaile , seeing even the church herselfe , this woman now clothed with the sunne beganne to decline from her virgin integrity , and departing from her sunne made way to antichrist , when pride , pompe , ambition , and wealth came in request . now she set the moon above her head , till the sun with his glorious light tooke his leave ; in which darknesse those famous churches sit at this day . quest. how may i know whether i have the moone under my feete , or the moone hath me under foote ? a note of him that is a drudge and slave of the world , not gotten above the moone , is , to tread the sunne , that is , christ himselfe under his feet ; that despiseth the gospell , cares not for his merits , for the promises , especially the conditions of faith , repentance , obedience . he dotes upon the moone : christ is a tastlesse name ; till his soule be a tearing out of his body , he will part with nothing , lose nothing for christ. if the moone be bright , the sunne is set . he can treade gods worship under foote ; whence the scripture cals the worldling an idolater . col. . . for the service of god and the world can never stand together . he that hath the moone on his head serves another god then doth the true worshipper ; he sacrificeth ( as the old idolaters ) to the queene of heaven , and not to the god of heaven , and behold the moon walking in her brightnesse . oh how weary is he till the sabbath be over , what a burthen is the time of gods service ? what a tedious time is the new moone , and when will it be gone , that we may sell wheate and returne to the service of the old moone , amos . ? he can tread religion under his feet , and will if occasion be offered . for till the moone be under foot , he will enjoy the world , and by all meanes eschew the crosse ; he will not suffer persecution for his religion , but if the sword be but shaken he wil revolte from his religion . mat. . . as soon as tribulation comes , by & by it withers the love of the world hath alwaies been a cause of revolt . the love of the world hath made many in these dayes revolt before tribulation come . the rumor of trouble is enough to these moonemongers , to discharge & warne away their religion . the wise worldling , in whose heart the moone is not set , because he knowes not which religion may prevaile , will set up the sunne and moone both together , and make an hotch potch of his religion . gal. . false teachers to avoid persecution will make and coyne a new gospell , joyne moses and christ , justification of faith and workes . and many admirers of the moone can finely joyne papists and protestants religion together , and binde them together with a rope of sand , can justifie and qualifie their toyes and inventions ; and for advantage like hucksters ( for the apostle calls them sellers for gaine ) blend our wine with puddle waters of mens devices . there are too many of these patchers that will patch old ragges with new garments , and in the meane time bring in disgrace those that are so strict , that cannot blend as they doe . for what cares he to tread religious persons under foot , if times do so , that can suffer religion to be troden downe with silence , nay with approbation : but how impossible is it to have the sun and moone shine together ? he that maketh his gaine his godlinesse , that bestowes more thoughts , care , time for the world then heaven ; that can stand in all windes for profit , and by right or wrong get the world ; that cares not for , nor desires , but feares the appearing of the sonne of god , the sunne of righteousnesse to judgement . let this man resolve that the moone is upon his head , or in his heart , and not under his feet . to conclude , thou that wouldest know that the moone is under thy foote , and that thou art a sonne of this woman : thou must , magnifie christ , above a . worlds . set up gods service above the world subordinate the moone to thy religion . hate and detest mixture in religion esteeme godlinesse the greatest gaine ; hate that gaine that is severed from godlinesse ; and long for the appearing of jesus christ thy happie and perfect gaine . and upon her head a crowne of twelve starres ] the third propertie followes in the description of this woman ; who is set forth by a crowne upon her head . where consider three things . why this woman is crowned . the matter of the crowne , a crowne of twelves starres . the place of it , on her head . the churches crowne betokeneth foure things . the honor of her person , that she is a queene ; for no women are crowned but queenes or kings wives . the true church is no lesse , being espoused to jesus christ the king of his church . psal. . . upon thy right● and thy queen doth stand : salomons wife being a type of the church , set upon the right hand of jesus christ the true salomon . her eminency and glory ; for a crowne was ever an ensigne of royall dignitie ; and crowned persons were ever in ranke above other ordinary persons . so is the church of god of the blood royall , and advanced to partake of the divine nature , raised to the height of spirituall and eternall glory , which common persons are not ; and therefore the lord hath fitted her with an incomparable ornament , for no ornament is comparable to a crowne . her rich and abundant estate ; for a crowne is the richest thing that the world can give . so this queene partaketh of all her husbands wealth , and shareth in the riches of that glorious inheritance , eph. . . and as the crowne compasseth her head ; so the lord compasseth her with the riches of grace and of glory in all fulnesse and perfection . for seeing christ is hers , so are all things with him , cor. . . her victory and conquest . for crownes are set upon the heads of conquerors , rev. . . and to him that overcommeth is granted to sit on the throne . rev. . . so the church hath overcome and conquered sinne , satan , death , hell , flesh , and all enemies ; & hath in the power & right of her husband troden them all under feete . for as the wife partaketh of all her husbands victories , so she of christs . the matter of this crowne ; of twelve starres . other princes weare crownes of gold beset with pearles and precious stones : but this queene hath a crowne of twelve starres . what cares she for gold and stones that hath the moone under her feet ? quest. what is meant by this crowne of twelve starres ? ans. the shining doctrine of the twelve apostles , here compared to bright and beautifull starres , by whose meanes this woman gat this victorious crowne . for this was the crowne and ornament of the primitive church , that she was reared and advanced by the diligent and personall preaching and sufferings of the blessed apostles . ob. but if this was the churches crowne , then the church of after ages , and at this time , hath lost her crowne and ornament . answ. no. for that doctrine is delivered to us in writing , to which while we hold our selves fast , we are not despoyled of our ornament . the substantiall ministeriall duties which the scriptures ascribe to the apostles , are not to be restrained to their persons , but are to be extended to all those that are their true successors , which preach the same christ and him crucified ; and administer the same sacraments . and christ is now with the apostles in their successors to the end of the world , as he promised , mat. . . and this seemes implyed in the number of twelve ; which is a number of universalitie and perfection ; including all that purely preach christ as the apostles did . the pastors of the church as they succeed the twelve apostles in this function of crowning the church , so also have they the name of starres in many places . so the church hath still a crowne of twelve starres . the place of this crowne ; on her head : some understand by head , the beginning of the church of the new testament ; and so it is true she had then the crowne of virginitie and purity above all after-times ; when yet apostolicall doctrine was not so corrupted by humane devices , additions , and traditions as shortly after it was . but that is not all ; for the true church was never without this crowne . but this woman after the manner of other queenes is said to weare her crowne on her head , to note , that her glory and crowne is in and from her head . for as the man is the glory of the woman : so is christ ( the object of the apostolike doctrine ) the glory of his spouse the church . that her crowne is not of or from this world , for the moone is under her feet . the crowne is not thē set upon her head whē she is rich & glorious to the world ; but when the shining light of heavenly veritie is set aloft ( as the starres are above ) to direct her in all doctrines and actions . when by the light of the scriptures all the firmament of the church is guided and ruled in all actions aswell inferiour as superiour , then is shee a crowned queene . to note a note of visibilitie : the head is most conspicuous , and the most apparent part of a man ; and a crowne set upon the head may be seene a far off , as the starres be , in an infinite distance : so when a company or congregation of men consent in apostolicall doctrine , and allow this doctrine to be the guide of all businesses and matters of faith and manners : here is a church crowned , and this crowne may be discerned by all neare and farre off . wherein the crowne of the church , being a crowne of starres , differs and gets beyond the glory of all earthly crownes . these may be seene on the heads of princes neere hand , but not farre off : but this being a crowne of starres may be seene a farre off , as the starres may . and yet so surpassing glorious is the crowne of the church ; that as a whole starre and the glory of it can never be seene with humane eye : no more can the glory and crowne of the church . whereof ( as in the starres ) that which we see of them is in no proportion to that which we see not , nor yet can see . to note a difference betweene christs carrying of the starres , and the churches carrying of them . hee beares them in his right hand ( chap. . . ) as their lord , their disposer and defender : but she in the crowne of her head , as her chiefe ornament . the apostles and ministers are as starres in the firmament of the church . dan. . . and rev. . . the reasons of this doctrine are foure . starres are in high place : the apostles and pastors are in highest place in the church of the new testament , ephes. . . above cardinals , patriarches and priors , popes , and the greattitles of antichristian offices , unknowne to the scripture . starres are the brightest part of the firmament : so are the apostles and pastors of the church the brightest parts , and shine or should shine clearest in the heaven of the church . starres receive all their light from the sunne : so these have no light of their owne , but receive all their light from christ the sunne of righteousnesse . ioh. . , that which we have heard and seene &c. cor. . . what i have received of the lord. starres have not light imparted to them for themselves , but to carry light unto others : so the office of the apostles and pastors is to convey spirituall light to men on earth living in the darke night of ignorance and error . which they doe partly by the light of holy doctrine , and partly by their lightsome and unblamable conversation . ministers being called starres must resemble starres in humilitie . many things in starres teach it . as ; first , starres of great magnitude shew but small : the star shewes ten thousand times lesse then it is . how is he like a star , that makes ostentation of all , perhaps more then is in him . secondly , they receive all from the sunne : so the minister hath received all . thy gifts are the lords talents : if thou hast received them , why dost thou boast as if thou hadst not received them ? thirdly , in their most swift motion they seeme to move very slow : so must the godly minister in all his course be more active then seeming ; doing his duty , reserving all the praise to god. fourthly , the starres , the nearer the sunne , the lesse is their shine : so the minister who comes nearer to god then ordinary men ; the nearer he comes to god , the more humble he ought to be : as iohn baptist , he must increase , and i must decrease . why should the starres pride themselves , seeing the sunne from whom they receive all , was so humbled , that being the lord of all , was yet servant of all ? this duty he specially commended to his followers ; learne of me for i am humble : and hath shewed us the way to be great in the house ; not ambitiously with diotrephes seeking preheminence ; but to become the least and lowest , is to become greatest . in stabilitie both in their direction and motion , both in holy doctrine and conversation . if the starres were not fixed in their orbes , but erred and wandred up and downe uncertainly , how could the passengers by sea or land be directed by them ? so if the ministers be wandring starres ( as jude . ) in their doctrine unstable as reeds , and wavering with every blast and storme of times : that their word is this yeare yea , the next nay : or suppose their doctrine be the same : yet if in their life they walke crookedly and disorderly , sorting with base and evil men in their evils , and licenciously fashioning to the loose humours of men and times , how can the passengers to heaven take direction from them ? with what certaintie and assurance can he strengthen others , that himselfe is a wavering minded man , unstable in all his waies . in fidelitie and stedfastnesse in their places . the starres abide in the heavens , and descend to the earth : so the minister above all other must have his conversation in heaven , and shunne earthlinesse and covetousnesse as rocks . for how can he lead men to heaven that himselfe cannot be gotten out of earth ? many shooting starres there are that are alwaies gliding from place to place , posting after benefits insatiably , and when they have gotten them , as little intend the office as some secular men : such all the world sees , the world is all they seeke . so they may finger the fleece , the glebe , the tythe , let the flocke starve , and sinke to hell ; and so they , and their money , and their people perish together . in unitie and concord . one star differs from another in glory , in shining , and in luster : one much excels another in beauty and brightnesse ; some are of the first and second magnitude , some of the fifth and sixth , yet all agree ; one envies not another , nor hinders another : so the ministers have diversities of gifts in this life ; and this makes them of divers judgements : but yet ought not to be adverse in affection , in action . none of the greater or higher starres are proud , none envious , none spitefull against another , none study how to crosse anothers motion . if they should runne one against another , or crosse one anothers motion , the world would fall to confusion . such tumults and confusions like a dreadfull earthquake have wee seene in the churches by the dissentions and hatefull proceedings of these starres one against another , forgetting themselves to bee starres , brethren , ministers , or christians . many such starres were in the apostles dayes that shined and preached christ of envy , against such as preach him of good will. in constancy and continuance in their office . the starres never deny their light to men , nor are ever weary of their motion , though infinitely swift : ministers must never deny their light , but freely enlighten others , never be weary of doing their duty , never fall to idlenesse and lazinesse , much lesse cast off their callings , remembring the wo denounced on him that preacheth not , or doth it negligently . a lamentable thing that any preferment should choake a preacher ; or that he should do lesse worke the more wages he receiveth . no earthly occasion hinders the starres either motion or shining . motives to these duties . thou shalt uphold the crowne on the churches head by upholding the puritie and shine of holy doctrine . the faithfulnesse of pastors crownes the church . they selfe shall be held as a shining starre in the right hand of christ here , rev. . and this right hand shall surely protect , provide for , and defend thee in thy faithfulnesse ; then which , what greater glory and crowne canst thou desire below ? thou shalt by thy faithfull shining attaine that unfading crowne of glory : dan. . . by turning many to righteousnesse thou shalt shine as the starres in the firmament . remember that goad , bee faithfull to the death ; and i will give thee a crowne of life ; rev. . . seeing the true church is a crowned queene , the daughter of god and spouse of jesus christ : then must every sonne and daughter of this woman partake of this advancement , and be joynt heires of the same crowne , yea in present possession of it . did men see the high and royall estate of beleevers , they could not so despise and scorne the persons and condition of saints : but admire and seeke to have part with them in such honor as have all the saints . let us therefore a little set our eyes on this point , to discerne the high estate of the christian : and we shall behold him not crowned with thornes onely , but with shining starres and glory , which wicked princes were never capable of . the point then is , that all the saints on earth have kingly dignitie : all the children of this mother are crowned as well as shee pet . ● . yee are a royall priesthood . the scripture plainly saith , that the saints are already made kings unto god. rev. . . and chap. . . and keeping the same resemblance , all the children of the church are called queenes , as she is , cant. . there are threescore queenes . their birth and allyance is all princely & royall , sons of god their father the great king of kings . as all the sons of hereditary emperors are borne kings , and have kingly dignitie : so all the sonnes of god much more . children of a queene their mother , here crowned in the text . all wives and spouses joyned in contract to the true salomon , and so are kings wives to whom crownes pertaine : and every one of them having right & interest in his person have title unto all his estate and kingdome . thus have they all right to the crowne & kingdome ; by their fathers will , luk. . . feare not little flocke , for it is your fathers will to give you the kingdome . in their mothers right whose crown descendt to al her seed being the seed of christ , isai. . by the pucrhase of their head jesus christ , who gives them not promise onely but possession in present . behold , i give you a kingdome , even as my father hath given me a kingdome . luk . . but this possession is only in the entrance and first degree in this life : and the full fruition and perfect possession reserved to the life to come . they are all anointed as kings ; both in their head , who is anointed with oile of gladnesse above all his fellowes . psal. . . as also in themselves : for we have received that anointing . iohn . . that holy oyle descendeth from aarons head to the skirts of his garments . psal. . . all apparelled like kings with the princely robe of righteousnesse ( more shining then herods garment , or then the sun it selfe ) which deckes the whole man within and without . all attended as kings with angels as a guard : all styled with glorious and princely titles , as kings ; to whom , as the person and merits of christ are communicated , so also his name ; not called only christians , but christs . cor. . . even so is christ. all enthroned as kings , on a more stately throne then salomon● , described king. . . for christ shall give them to sit with him in his throne , as himselfe sitteth in the throne of his father , rev. . . all rich as princes , rev. . . hee that overcommeth shall inherit all things . all the saints have the power of princes : as , . a commanding power , not so much over others , as over themselves : stronger is hee that rules himselfe , then hee that rules a citie . prov. . he layes laws upon himselfe , and bindes himselfe to obedience , and will command ( as abraham and ioshua ) all his inferiours to keepe the wayes of god. . a performing power , to effect greater things then greatest princes . mark. . . to him that beleeveth , all things are possible . faith in christ makes him receive all he can ordinately desire , and performe all in christ that he ordinately desireth to doe ; for it can obtaine of god power and strength to doe it . a conquering power : every saint is already crowned a conquerour in part over sinne , and satan , and temptation , and his owne lusts , and the world . the devill resisted , flieth him , and he over-takes him and treads him under foot : here is another manner of conquest then davids was over goliah . and for the world , christ promiseth all the saints ( rev. . , ) power over the nations , to rule them with a rod of iron , and breake them in pieces like a potters vessel . which is a power proper to christ , who received it from his father for himselfe and his members ; and executeth it in his and their name also , and for their common right ; and they also get victory by the help of faithfull pastors . a power of judging : all the saints shall judge like princes , not the world onely , but the wicked angels also , the authors of all that unrighteous judgment , which they in the world sustained , cor. . . for christs sentence shall be their sentence , and shall be ratified by all the saints : and in the meane time they judge themselves by arraigning and condemning themselves for their sinnes , and pleading for pardon . all the saints are crowned already with twelve stars , and expresse the bright shining of saving and apostolike doctrine ; and uphold and maintaine it to their power , and professe it , and glory in it , as in a crowne upon their heads . to magnifie the grace of god , who out of so base and miserable estate and thraldome , out of the chaines of hell , and out of eternall damnation ( into which we were all cast by sinne ) hath lifted up his saints into so high and excellent glory . never was poore hester halfe so much obliged to great ahash●erosh , for raysing her from the dust to lay her in his owne bed and bosome : as we are to the lord for such an admirable advancement for herein he powred out all his love , that while we were his enemies , hee would not onely cast his skirts over us ; but crowne us ; first with compassion , and then with a crowne of twelve starres here in grace , and hereafter in heavenly glory . to magnifie the state of gods children ; who are set in such a dignity as all the honor and happinesse , crownes and kingdomes which earth can give , are but chaffe , light and worthlesse . a poore and despised lazarus is happier then all divesses in hell or earth . did the greatest prophane monarch in earth know but the happinesse and honor of a poore saint , and his owne woefull estate , hee would seeke to change estates with him , and if he had a thousand kingdomes he would give them to boote , and whatsoever were dearer to him . let no godly man fal out with his estate because it is meane in the world ; nor any wicked man scorne it . haman would have beene mordecaies lackie still , but must up to the gallowes . let the godly learn to carry thēselves as princes so as beseemes such as are anoynted and crowned kings . david in private estate carryed himselfe as a shepheard ; but crowned a king , demeaned himselfe like a king. so saul in private estate followed his fathers asses , but once anoynted was changed into another man , sam. . . so is the christian. qu. how may the christian behave himselfe as a king ? an. as kings we must spend our time and thoughts , not in base and inferiour trades or affaires , but in the great affaires of the kingdome . if a king should lay aside his crowne , and betake himselfe to some handicraft , every body would marvaile : and shal christians that are crowned as princes , cast aside this crowne , to bend their thoughts and endeavors either wholly or principally to the attaining of the world ? as princes sort themselves not with base and beggarly company , but with nobles and princes : so the christian must not sort himselfe with wicked men , that are vile and beggarly in grace ; but with such as are noble , wise , counsellors ' , and excell in vertue . bee valorous as kings , and couragious against bold and audacious enemies ; never ( out of cowardise or timerousnesse ) contracting base leagues with professed enemies ; but be still in the field against wicked persons , practises , and wicked spirits . true valour hath two excellent properties . first , to disdaine the reproches of base and abject persons . a noble man scornes to fight with a peasant , as a stout man with a boy : so the christians must scorne to revenge themselves on leud and wicked persons , or foule their fingers with them , not holding such fit matches for them . and secondly a noble and generous minde will contemne the losse of any thing , goods , lands , and life , before he wil be stained in his honor : so a christian will suffer the losse of all he hath in the world , and of the world too , before he will basely forsake his lord. it is truely counted fortitude in a common souldier to follow his captaine through all adventures , yea with losse of life : and is it not so in a christian much more ? bee armed like princes , with the armour of god , and weapons mighty through god against all principalities and enemies in strong holds ; this is stronger then castles , guards , and all defenced cities . be bountifull as princes . christians must be mercifull , liberall to distribute : as salomon gave silver in jerusalem as stones , king . . the godly must be rich in good workes , tim. . . as kings are ever giving or forgiving , & giving to them that can repay them nothing , so must we . learne that counsell to the angell of the church of philadelphia , rev. . . hold that which thou hast and let none take away thy crowne . kings stand to the death to defend their crownes : so must the beleever stand a professed enemie to all the enemies of the kingdome of christ ; yea stand out in the extreame perill of his life in the defence of his crowne . qu. may the crowne be taken away ? an. the crowne is either ; first , of eternall life ; which cannot be lost in respect of gods purpose and preservation , though in respect of our infirmity it else might . ob ▪ what meanes the threatning ? an. it is conditionall , except thou persevere ; but saints doe persevere , by . gods keeping them . . christs intercessiō that their faith faile not . . their prayer of faith and watchfulnesse . . their obedience to holy exhortations and menaces . or , secondly , the crowne is the crowne of holy ministery and profession , called . rev. . . the fast holding of the word of my patience : and this crowne is especially meant ; and will be lost if christians hold not fast . but the christian must stand in defence of shining and saving doctrine of the scriptures , which is his crowne , and let none take it away . . not the world must draw thee from the knowledge and practise of the sound doctrine of the apostles . what a base thing were it to raise up the moone above this crowne of twelve starres ? consider demas and iudas . let not persecution or temptation pull away thy crowne ; but demeane thy selfe as a prince , who with valour and courage will endure all difficulties that offer themselves , so as he may uphold his crowne : so must thou contentedly digest and stoutly contemne all tribulations and afflictions that happen for the gospels sake : considering , first , the way that christ went was from the crosse unto the crowne ; and he was consecrated prince of our salvation through affliction , heb. . . and . . secondly , that thou must be conformable unto him . . let not thy owne lusts and strong corruptions make a mutiny or rebellion in thee to bereave thee of thy crowne . a carefull prince is vigilant to extinguish and suppresse civill warres especially : doe thou bestirre thee in subduing and resisting the unruly wils , affections , inclinations and passions of thine owne soule ; that thy whole man may be brought into the obedience of christ. he is not worthy the name of a prince , who ( suppose hee had the rule of all the world ) were not able to rule himselfe . note what a dangerous thing it is , to strive against and resist the word and gospell of christ ; a note of a rebell who pulls the crowne off the head of the church . to pull downe faithfull preachers is to pull the crowne from off the queenes head ; and yet this will worldly men do , so ill can they brooke faithfull dealing ▪ with their soules . it is no lesse dangerous to wrong the godly the members of the church , it is above scandalum magnatum in gods star-chamber ; an high treason against the spouse of jesus christ. what saith ▪ ahashuerosh of haman ? will he force the queene before my face ? and then they covered his face as unworthy to see any more light : so christ will say of his queene . and how darest thou wrong the members of the church in gods sight ? thou shalt dearely buy thy presumption . thus much of the . first properties of the church . who so long as she shined in the clothing of the sun , and held the moone under her fcet , and carryed the starrie crowne upon her head ; so long she continued the chast spouse of christ. but in processe of time , when in stead of the sunne she put on and arrayed her selfe with purple and scarlet ; and set the moone above her head , affecting , admiring , and aspiring after earthly wealth and dignitie : and in stead of twelve starres in her crowne , shee decked her crowne , with gold , and pearles , and precious stones , then she became the harlot , sitting on the scarlet coloured beast ; and the mother of whordomes and abominatiōs of the whole earth . rev. . , , . they are deceived that suppose the glory of christs true church consisteth in scarlet and purple , in gold and silver , in pompe and externall honor , in princely lordship and popedome . let the whore of babylon decke her selfe with these enticing trickes : but the spoule of christ is knowne by her crowne of starres ; and that inward , simple , and native beauty and glory , which useth to draw not the worlds admiration , but contempt upon it . ver. . and she was with child , and cryed travelling &c. ] now followeth the fourth propertie , in the description of this woman ; namely her pregnācy and fruitfulnesse in travelling and bearing of children . in the verse are two generall parts . i. her conception and carrying of her child ; in that she was with child ready to be delivered . ii. her painefull travell and birth ; that she was pained , and cryed to be delivered . in the meaning are three questions to be resolved . what is meant by this conception and being with child of this woman ? an. it is no new or strange thing in the scriptures to finde the church compared to a woman with child . isa. . . reioyce thou barren , &c. the church of the gentiles which before was barren , but now hath more children then the married wife , that is , the jewes who came of sarah , opposed to agar . the reason is , because of the similitude and agreemēt between the bringing forth of children to god in grace ; and that to man in nature . the resemblance stands especially in five things . as wee had two parents ( saith augustine ) who begat us to death , adam and eve : so must wee have two parēts to beget us unto life , christ & his church and these two must be one flesh by the bond of marriage . as a woman becomes a mother by meanes of her marriage , and company with her husband : so doth the church by her marriage and conjunction with christ bring forth many children to god. for had she not beene the spouse of christ , and the lambes wife , she had beene for ever barren ▪ sarah was a type of this bride . therefore as sarah was of a barren wombe and unfit for conception ; but by the word and promise of god brought forth isaac , who was therefore called the sonne of the promise ; so the church was of a fruitles and barren wombe , and had never brought forth children to christ , were it not for the covenant and promise of god , by which all the faithfull are formed in her wombe ; who are therefore also called children of the promise , rom . . the children of the promise are the seed . when jesus christ the father , the second adam and quickning spirit , cor. . . soweth the seed of grace and spiritual generation , partly externally by the preaching of the word ; which is called the immortall seed of gods word that endures for ever ; which therefore carryeth life and quickning with it , as being the power of god to salvation . rom. . and partly in wardly by the spirit of god , a powerfull agent ; without whose mighty operation all would proove but a false conception : the church as a mother receiveth & conceiveth it in the wombe of faithfull and pure hearts . so mary pondred all things in her heart : and heb. . . the word must be mingled with faith , or else it profiteth not to this conception . as a woman having conceived brings not forth presently , but keepeth her moneths and seasons appointed by god , till her very houre come : so the church brings not children to god at her owne pleasure and will ; but when she hath gone out the full time & moneths appointed by god for the new birth of every one of them ; which is finished by degrees and in due season : this is in the text . as a mother come to the full moneths of birth , bringeth her child into the light : so doth the church bring her children into the light by two meanes ; partly by profession of the doctrine of grace ; and partly by the practise of the gifts of grace . then doth she nurse her new-borne babes with the syncere milke of gods word , drawne out of her owne two breasts , the testaments of holy scripture ; whereby they out-grow their infancy , and come to their age in christ. why is this woman said now to be with child , and ready to be delivered ? what , was she barren ever before this time ? an. no. for first , she had beene very fruitfull before : as ver . . there is mention of the remnant of her seed . secondly , all the sonnes and children of god in all ages were children of this woman . thirdly , this vision being to be referred to the times after the apostles , before and about the times of the tyrannicall heathen emperors , both scriptures and stories record that there was a wonderfull increase of christians almost all the world over ; so as the tyrants were still kept in worke , though they slew them by tenne thousands and hundred thousands . therefore wee must distinguish of the churches travell . this travell is either , generall , in the bringing forth of faithfull men to christ in generall ; and this is not directly aymed at here : or , speciall and particular , of some speciall childbirth which now she was payned for , and cryed to the lord with ardent prayers for , and which was shortly to be borne and brought forth . this seemes plaine in the fift verse : for what she was with child with , that she brought forth ; and that was a particular manchild , of whom we will enquire in the place . why she is said to cry in paine ready to be delivered ? an. for two reasons . to hold the resemblance . for as god hath by his inevitable sentence for the sinne of man , annexed sharpe sorrow to the birth of every child ; gen. . . in sorrow shalt thou conceive and bring forth : so the text implyeth not a little sorrow in bearing and bringing forth children to god. for a more speciall reason in the text , which in a word was this . the church being now in and under cruell persecutions , and lamentable oppressions ; and being in her selfe as woman weake and helplesse , exposed to all tyranny and unjust vexation ; seeth the want of a protector , and powerfull defender of the christian faith , and christian people . and therefore as earnestly desires by some of her owne sonnes deliverance from those paines and oppressions , as a woman in travell doth desire riddance from her paines and sorrowes . . the church of god is a fruitfull mother daily bringing forth children to jesus christ. psa. . . of sion shall be said , many shall be borne in her . the church typed by salomons wife , hath in stead of parents children , whom she maketh princes in all lands , psa. . . cant . . the navell of the church is described to be as a round bowle or cup : and as a heap of wheat hedged about with lillies . a bowle or cuppe never wanting sweet and gracious liquor : a round bowle , a capacious figure in signe of fruitfulnesse ; and equally affected ( as a round figure ) to fruitfulnesse on every side . which fruit is to god as precious and fragrant as an heape of wheate hedged about with lillies . cant. . . the spouse hath made her bed ready for the sweet embraces of her bridegroome ; and professeth that her bed is greene for two causes . first , because of the flourishing of it . it must be a greene bed in which christ himselfe resteth and delighteth . it flourisheth with peace . there is quiet rest in a pure and peaceable conscience ; there is in that bed and heart a sweet repose . secondly , because of the fruitfulnesse of it . it is ever greene by many children daily begotten and borne unto god. this doctrine is strengthened by three reasons . because she is the mother of all beleevers . gal. . . jerusalem which is from above , is the mother of us all , that is , all the elect and beleevers whether in heaven or earth . hence her name is catholike , first , in respect of all ages : secondly , all places : thirdly , all kindes of persons . and therefore it is that the number of her children are numberlesse . rev. . . i beheld , and lo , a great multitude which no man could number , of all nations , kinreds people , and tongues , stood before the throne with long white roabes , and palmes in their hands . shee must needs be a fruitfull mother , who is mother to all the sonnes and children of god ; according to that auncient saying ; wheresoever god is the father , the church is the mother ; so that , not borne of the church , not borne of god. and who but she is mother to all that innumerable company of saints in earth and in heaven ? for there is no entrance into that jerusalem which is above , but by that jerusalem which is from above . she must be a fruitfull mother that doth perpetually bring forth children from the beginning to the end of the world . for as christ is an everlasting father ; so hath he an everlasting issue . the faithfull are called the seed of christ begotten by the travell of his soule . isa. . , . in whom his dayes are prolonged here upon earth ; and himselfe being personally in heaven , yet continues here in earth to the end of the world in this heavenly propagation . seeing then this is an ever-childing mother that never growes old , we may conclude that never was any so fruitfull . never to content our selves with our first birth of our naturall mother ; unlesse we be borne againe of this mother . for naturall birth ( suppose it never so royall or noble ) is but of mortall and corruptible seed : but this is of seed incorruptible and immortall . naturall birth is from the first adam in sinne : this is from the second adam in righteousnesse . by the first birth we dye , because we come of them that have dyed : but by this we are quickned never to dye more . naturall birth can onely advance to a naturall happinesse : but this to a supernaturall and heavenly . by the first birth thou art an heyre of hell ; and till thou art borne againe canst never see the kingdome of god , joh. . . by this second to an heavenly inheritance , unfading , reserved in the heavens . the first birth ( never so glorious and royall ) shall rot in dust , and consume with time : this ( because it is of an immortall seed ) shall never fayle , but persevere to all eternity , when time shall be no more . nay further , stand not upon it that thou art borne within the church ; no , nor of christian parents : for it is nothing to be a jew without , if not within ; it is nothing to be in the church unlesse thou be of the church ; it is nothing to be the seed of christians , unlesse thou be the seed of christ. the birth of ismael was as good for parentage as isaacks ; both from abraham : but get good assurance that thou art borne of this mother ; in which is more honour and comfort , then to be the sonne of an empresse . if thou wouldest be assured of the inheritance , get good assurance of thy legitimation ; for the sonne of the bond woman shall not inherit with the sonne of the free woman . wouldst thou be assured of safetie in dangers , and protection in perillous times ? be sure thou know and acknowledge thy mother ; that under her wing , and in her lappe thou maiest rest securely : seeing that out of the true church ( as out of the arke ) is no safetie , no salvation . qu. how may wee come to know this mother to be our mother , that we may have comfort of our new and heavenly birth ? an. the true knowledge of this woman stands in two generals . i. to know her the true mother , and spouse of christ in her selfe . ii. to know her to be also our mother . the former is so much the more necessary , because the church of rome ( not onely a stepmother , but a professed harlot ) challengeth herselfe to be this woman ; and the mother of this living child ; and by fifteene notes , as arguments , alleadged by her deare sonne bellarmine de notis ecclesiae , obtrudeth herselfe as the mother of all beleevers in the new testament . i am not at leasure to unloose all the bundle ; ( which perhaps he thought would prevaile by their number , if there should be no weight found in them ) but i wil onely mention the first five , and by them we shall easily discerne the rest . bellarmine his first note that the romish church is the true mother , is because she is called every where catholike . but this is a false note . for ; a consequence holdeth not from being named , to being . christ was called a demoniacke and impostor ; must he therefore be so ? rev. . . many call themselves jewes and are not : and chap. . . some say they are apostles and are not . what where the churches in the prophets and apostles dayes ; as jerusalem , corinth , galatia , ephesus ? were they not true churches ? yet were they never called catholike . they onely thus style themselves , because , saith the father ; never was there any heresi , which did not desire to be accounted and to seeme catholike . but falsely for two reasons . because they have departed from the catholike faith . because it is but a particular church , if so much ; and can no more be catholike , then a finger can bee a hand , or a hand a man. true it is , that the true churches doe call them catholike ; but how ? onely ironically : and so that note endeth either in a jest or irony . his second note is antiquitie ; which is as deceitfull as the other . for ; what was the church in the cradle and beginnings of it ? was it not a true church and yet had no antiquity ? antiquity is either in time or in truth . to plead antiquitie of time , and lose antiquity of truth ( as they have done ) is but antiquity of error , rejected by the scriptures and fathers . and errour was borne into the world the same day with truth , and is in time almost as ancient . if antiquitie in time must carry it , then not rome can be the true church , but antioch ; where we are sure the apostles taught , and whence was the first name of christians . nay , jerusalem must be the mother-church , because from thence was the gospell preached to all the gentiles . acts . . they challenge antiquitie as falsely as the former note ; for their whole doctrine ( departing from ours ) is a novelty , never heard of in the church for the space of sixe hundred yeares after christ. never was nor will be answered that famous challenge of the iewell of bishops ; who cals but for one testimony out of pure and unsuspected antiquity for the space of the first sixe hundred yeares after christ , for any one of the seaven and twenty points propounded ; and never any such was brought till this day . neither have they been at leasure now above twenty yeares to answer that famous probleme of that blesse saint mr. perkins ; in which he avoucheth it impossible for any papist in the world to prove out of the true writings of fathers and councells and out of the true sense of those writings ; that the now romane faith wherein it differeth from the reformed church , is the catholike faith ; and substantially cleareth it in sixty two points of difference between us . what a number of points might i alledge wherein they are gone both from the scriptures and their owne writers ; and as many for which they have no scripture , but the churches authority . auricular confession , the canon law saith , it is by a tradition of the church ; and by no authority of old or new testament . for the not marriage of ministers , bellarmine a and cassander b confesse it to be an humane institution : cassander and the councel of trent c call it onely an ecclesiasticall decree . for the communion in one kind , their owne cajetane d confesseth that the contrary custome endured long in the church ; and they had cuppes for the nonce to serve the people with wine . for their transubstantiation , tonstall saith , no man was bound to beleeve it till the lateran councell , which is not much above foure hundred yeares agoe . and bellarmine himselfe saith , there is no scripture to enforce it , but the churches determination . why do they brag of antiquity , and confesse so many novelties ? his third note is perpetuitie and duration . indeed the same note with the former ; increasing the number numbering , not the number numbered . for , tares must continue with the wheat till harvest , must they therefore be wheat for their perpetuity ? and antichrist hath continued a long time since the apostles dayes , and shall till christ at his appearing abolish him ; doth this make his synagogue a true church ? time was when there was a true church , and yet this could be no note of it : and time shal be when ( by their confession ) their church shall faile , and not endure to the end . ribera on rev. . rome is called babilon because at the end of the world she shal be the shambles of all idolatry , and the kennell of antichrist . so as this by their doctrine is no proper , but a separable note from the church . the true church and mother church hath and ever shall continue in the world : though not in outward pomp and glory , yet in that inward and spirituall beauty and glory which she shall not lose , though she be in the wildernesse , and sit sometimes defolate as a widow . when this true church loseth her visibility , she loseth not her being : no more then the sunne ceaseth to be risen when it is hid under a cloud . the fourth note to know this woman ( saith bellarmine ) is multitude and amplitude . as deceitfull as any of the former ; besides that it is the same with his first . for what difference betweene catholike and universall ? for , that was a true church of two in paradise : when also it was in one family before the flood : in the flood consisted but of eight persons : in the old testament in one little kingdome : in the new was but a little flock , luk. . . august . saith , the church was in one abel , in one henoch . the papists themselves say that in the time of christs passion , the true church and faith was preserved onely in the virgin mary , which is false ; but yet a strong argument against them that hold multitude a sure signe of a true church . multitude is a streame that the church must row hard against , unlesse we be sure it be the truely ▪ beleeving multitude . sathans number infinitely exceeds christs ; must it therefore be the true church ? that one sect of mahomet is farre more numerous then all the romane religion : by their note that must be the true church , and not they . time was when the whole world was made an arrian , and scare five orthodoxe bishops to resist it , and they also persecuted : shall the generall spreading and infection of it prove it no poyson ? antichrist at his comming drawes multitudes after him by strength of delusion thes. . . and this is their romane antichristian religion , drawing multitudes , because it is a naturall religion ; but turnes them not from darknesse to light , not from sinne to god. we conclude , or rather exclude this note with athanasius against those arrians , they have the multitude , we the faith . let their multitudes goe in the broad way : we must walke in a narrow way which a few onely finde . his fift note is succession of bishops . a false and deceitfull note , for. a false church may have succession of person onely : as caiphas succeeded aaron , and yet abandoning truth and rejecting the head must needs be a false church . the first evangelicall churches were true churches , but wanted their succession ; unlesse they will say that christ and his apostles succeeded the scribes and pharisees . if a church may be a true church without and before succession ; how can succession be a note of a true church ? right succession is twofold . first , externall , secondly , internall , or personall ; or doctrinall . where both succession of chayre and doctrine concurre , there is a true succession : but in the church of rome is neither . i not of doctrine , because they hold not apostolike doctrine . the doctrine of the now church of rom● being cleane contrary to that it was when paul wrote to the romans ; as might appeare in a number fundamentall points . ii not of seate , first , because they never proved nor can prove that they have the seat of peter ; or that ever peter sate at rome , he being the apostle of the circumcision . secondly , if they could prove it ; ambrose tells us ; they have not the succession of peter . thirdly , platina a papist noteth above twenty scismes which have disturbed the series and succession of their bishops . for our churches reformed , we have the true succession of apostolike doctrine , and the right consanguinitie of their doctrine . as for personall succession ( a thing not to be much stood upon ) yet we are sure we want not , though it was not alwaies so apparant ; for god never wanted a church in earth . there never wanted some in all ages who have made profession of the true faith ; as that notable booke of catalogus testium veritatis , plainely proveth . and no doubt a many more were stirred up in the darkest ages of popery , whose mention and memory were prevented from us , while antichrist ruled both the rost and records . now of all these notes and their fellowes , which are like these ; i will adde but two testimonies of bellarmine against bellarmine . the former , that the scripture teacheth which are the notes of the church ; but , the scripture no where teacheth these ; therfore , these are no notes . the secōd , that al these notes make it not evidētly true , but evidently probable , that the romane church is the true church . mark , that for all his braving and coppie he sets on the matter , his conscience tels him and us , that all these fifteene markes have no certainty in them to lead us to the true mother . even as he fumbled in the great point of justification by workes , flying from all his five bookes in the conclusion , as a man who suffered wracke of his cause in the very haven . and the like he did in the disputing of the popes temporall authority ; which made the pope study to suppresse all his bookes . yee see what confidence the greatest pillars of popery have in their owne cause . qu. seeing that by the popish notes we cannot know the true mother ; by what sound and infallible markes may we know her ? an. wee will propound five fitter notes then theirs . this true mother therefore is to be knowne . by her face . by her voice . by her qualities . by her marriage . by her carriage and behaviour . the best way to know any person is by the face . the face of a true visible church is discerned by ; the sincere preaching and professing of the word of god. the due and pure administration of the sacraments according to that word . the exercise of government and discipline appointed in the word . the first of these is absolutely requisite to the being and face of a church . the two later serve for the beauty and stability of it . by this face christ will have his spouse discerned ; joh . . if yee abide in my word , yee are ver●ly my disciples . and chap. . his sheepe are knowne by hearing his voice , and following him . besides , all will grant that where christ is , there is the church ; but where two or three consent in his name , there is he , mat. . . thus we know our mother by her face , because she continueth in the doctrine of the apostles , as that beautifull church did , act. . a wart or two , or a few freckles make her lose some beauty , but not her face . she heares the voice of her wel-beloved , and a stranger she will not heare . she heares not unwritten traditions , nor fables and dreames of men , nor councels , nor fathers , nor decrees of popes , nor the voice of antichrist ; but stickes to the pure word of god , as the onely decider of all cases , and the onely umpire in all doubts and questions concerning faith or life . the second note of this mother is her voice and speech . she speakes in the language of canaan . she enjoynes nothing , nor commands in her family any thing but what she hath direction for from her husband revealing his will in the scriptures : as the moone shines onely in the light received from the sunne ; so the church ruleth in the night of this world by vertue of her husbands directions . farre is she from challenging a power above the scriptures , far from conceit of giving authority to them , who hath all her authority from them . she disclaymeth all the commandements and canons of the church so called ; and dares impose no yoakes where her husband hath left her children free . she conceives her selfe so the spouse of christ , as that she stil remaineth the hādmaid of the lord : you shal never heare her disgrace the scriptures by calling thē a dumbe judge , a partiall rule , a nose of waxe flexible into any form es and senses , a dead letter ; no better then aesops fables , unles she give authority to them . this is the voice of the antichristian harlot , who preferres her old lecher not onely above councels , but above the scriptures : as those two councels of lateran and trent did the pope . who also burne the scriptures , as antiochus , or another maximinus , calling them the bookes of heretikes , and their readers in their owne tongue as scripturers and heretikes . a third note is her vertues or qualities : as ▪ first , she is holy in respect . . of holinesse of doctrine which she teacheth . the doctrine which she teacheth is christs owne doctrine ; mat. . he that heareth you , heareth me . what she receives from the lord , she delivers . she mixeth not hers with false or poysoned doctrine : she teacheth not idolatry , nor perjury , nor filthinesse of life , as the shamelesse strumpet of rome , that bragges of holy fathers , and holy church . in respect of the better part of the visible church she is holy , though not in respect of the greatest part . the faithfull are holy , though tares and thornes come up with the good seed ; the envious man doth it , but the church sowes no such tares . whatsoever corruption of doctrine or manners may spring up ; yet the doctrine remaineth holy and pure ; and the church reproveth all such corruptions , and urgeth all holinesse of life and conversation . not justifying or defending notorious evils , as the romish strumpet doth : who defended simple fornication to be but as , aurem scalpere ; tolerating infinite stewes in rome ; receiving a yearely pension from whores called lactis census , of thirty thousand crownes for filth ; decreeing in one of their councels under pope leo the first , that he that had a concubine or whore instead of a wife , should not be expelled from the communion , if he were contented onely with one . fie upon the filthinesse of that bawdy and filthie religion . we must spare chast eares . secondly , she is meeke , loving , patient , gentle , mercifull . iam. . . full of good fruits . her weapons are prayers , teares , patience ; not fire and fagot . yee shall never heare this woman challenge the two swords ; nor maintaine her right by fiercenesse and cruelty , by inquisitions and massacres , by blowing up parliaments and kingdomes . these barbarous ferities she leaves to that religion whose chiefe city was founded in blood , and to the woman drunke with blood of the saints . that religion which is so fiery and fierce must be from the devill , a man-slayer from the beginning ; unknowne of christ and his apostles , and all their true disciples and followers . a fourth note of this woman is her marriage . a good way to know one by , is the head ; and how can wee know the church better then by her head jesus christ , whose wife she is , of whom all the children of the church are begotten by vertue of the eternall covenant of grace , as in lawfull wedlocke ? our mother scornes to be the popes concubine ; she hath betaken herselfe onely to christ , and professeth of him ( cant. . . ) my welb●loved is mine , and i am his . christ is he whom her soule loveth ; and is in her eyes the chiefe of ten thousand , cant. . . to him she hath plighted her troth , and cleaves onely and undividedly unto him in life and in death . the whore of rome holds not christ the head ; for by image-worshiping and many other idolatries they are fallen from christ : this is plaine in colossians . . . they set up the pope in christs place . bellarmine on the pet. . . by the stone understandeth the pope : and catharinus by head mentioned in colos. . . will have the pope to be meant . ob. but they professe jesus christ. an. union is either sacramentall ; so they are joyned by profession : or mysticall ; so they are not joyned . the fift marke of the true mother , is her carriage and behaviour . first , to her husband , to whom in all her behaviour shee expresseth foure vertues . as ; she is chast and faithfull unto him ; she keepes herselfe onely to her husband , and preserves the marriage band . she forgets not the guide of her youth , nor the commandement of her god ; nor playeth false with any other lover , any secondary head , or vicar generall , she thinkes it strange that an husband should have a vicar . she abhorres that foule and spirituall adultery by grosse idolatry and false worship , which the whore of rome impudently acteth and defendeth . neither angels , nor men , nor merits , nor saints , nor images doth she bow unto ; nor any other alluring harlot can unsettle her from him , whom her soule loveth . she is subject to her husband in all things ; content to be tryed and ruled in all cases by his will , and word in the scriptures . what will we say to a woman , that laies claime to a man to be her husband ; but rejecteth and disgraceth his directions , and cleaveth wholly to her owne will , and to other mens counsels and decrees ? who will not suspect and conclude her to be an harlot ? but so doth the apostaticall romish synagogue . she depends onely on her husband and no other for the meanes of her welfare , and all needfull supplies . she scornes to seeke to any other advocates or mediators ( whether saints or angels ) either for redemption or intercession ; her husband that can supply the greater , can the lesser much more . she cares for no pardons nor merits , but her lords . she scornes to marry one , and seeke maintenance of another . shee honors her husband onely , and will give his honor to none other . if she did derogate from his glory in the worke of redemption , by the doctrine of free-will , justification by workes , humane satisfactions , she were an arrant strumpet , and no wife . but our church ascribes all the worke of salvation to god onely from first to last : teaching that we are wholly dead in trespasses and sinnes , till he quicken us ; and that good workes are the way to the kingdome , not the cause of it ; and follow a person justified , but goe not before to justifie him ; and are necessary by a necessitie of presence , not by a necessity of efficiency . thus men and angels are excluded from any part of gods honor . secondly her behaviour to her children . she nurseth them at her owne breasts ; puts them not forth to suck strange milke of traditions , councels , decretals . she instructs them , and teacheth her children . the vertuous woman opens her mouth with wisdome . prov. . . eunica taught timothy the scriptures of a child . she provides for her children , as the vertuous woman for all her family , prov. . . the church upholds the meanes of salvation to keepe the beleevers in good state . she is not the naturall mother that starves her children , that shuts up the breasts from them , that hideth the scriptures , and counts it heresie to reade them ; that corrupteth the sacraments , that a man can see nothing lesse then the institution in them . but popery leadeth her children directly to perdition , whatsoever shewes they make to the contrary . for , they runne after it whose names are not written in the booke of life . all the children of that mother are without comfort in life and death ; because they are the sons of agar , and not of the true mother : and therfore no inheritance belongeth unto them . ii. having found out the true mother in herselfe : we are now to enquire how or by what markes we may find this mother to be our mother , and our selves her children . a man may know himselfe the sonne of this mother by sundrie notes . as a child borne comes into a new world , and findes a marveilous change in the estate of it : so a sonne borne of this mother comes into a new estate , is separated from the world and the corruptions of it , brought out of the corruption of nature and practise ( as out of the waste and wombe of the world ) and set into a new condition in grace : and is in all things contrary to himselfe in his old nativity . the change especially appeareth in five things . thou wast borne of flesh , and after the will of the flesh : but now thou art borne of god. this is called a birth of water and the holy ghost : because in this the spirit supplies the office of water in washing away corruptions and defilements of flesh in thy old nativity thou wast borne in sinne : now being borne againe thou sinnest not . joh. . . because the seed of god is in thee , thou canst not , sinne raigning , sinne wholly and finally : thou hast now a new or renewed nature . in thy old nativity thou wast borne dead in sin , eph. . . but now ( borne of this mother ) thou art quickned with a new life of grace , called the life of god : now thou livest not , but christ liveth in thee : now maiest thou say as christ himselfe said : rev. . i was dead , but now i am alive . in thy old nativity thou wast as a dead man bound hand and foot , without all motion of grace : nay , all thy motion was downeward for nature with contempt of grace : but now a new motion in spirituall things attends spirituall life . now thou movest upward towards heaven , according to the command of grace , whereto thou wast before an open enemie . in thy old nativity thou wast borne an enemie of god , a child of hell , as full of venome and poyson as a toad or serpent : but by this birth thou receivest power to be a sonne of god. joh. . and the priviledge of sonnes , pardon of sinne , the favour of god , or fatherly affection , and a childs portion in that immortall and eternall inheritance , and a sweet joy in the assurance of that estate . the second marke to know a man borne of this mother , is his crying . the first thing which discovers the birth of a child ( if alive ) is the crying of it , or else it is still-borne : so the new borne child of this mother cryeth in sense of want , of miserie , and of spirituall nakednesse . in naturall birth is sense of weakenesse , and crying after supply : so in supernaturall is sense of frailties , and much griefe for sinne , and the miserable fruits of it . and as the child in those wants can doe nothing for it selfe but cry , and by crying it gets help : so is it with the child , of god when he findeth an utter nothing in himselfe , but a gulfe of miserie ready to drown him in despaire ; yet now he hath a spirit which makes him cry , abba father rom. . . if any of us have never gotten a distinct and sound knowledge of sinnes , and the curse of god due to the same , nor applied to ourselves that wrath and curse denounced and due to our particular sins , of which we are guilty for the humbling and breaking of our hard and stony hearts ; if we have not out of the sense of an humbled and terrified conscience seene our need of jesus christ ; and from thence have not more earnestly hungred and thirsted after jesus christ ; and cryed as much after pardon of sinne , as a condemned man after the kings gracious pardon . these persons may well instruct their conversion , and their birth of this woman . all thy profession will not make thee a true sonne of the church ; except thou cryest in sense of miserie after mercy and grace , and this desire be above al other desires in the world . on the othe side ; art thou distressed in conscience in the sense of thy sinne . and feare of damnation due to it ? doest thou freely confesse thy sinnes , and heartily bewaile them ? doest thou crie after christ crucified , so as the whole world would not be so sweet as a taste of christ ; and the more thou valuest grace , dost thou the more thirst and desire after it ? oh , be of good comfort , let not thine estate discourage thee ; thou art in a good way , and a comfortable condition . it is a comfort to heare a child new borne to cry ; it argues both birth and life : and so is it here . the third note of tryall of one borne of this mother is sucking . an infant so soone as ever it is borne seekes and suckes the breast : and so the new borne babe seekes , and suckes the sincere milke of the word . pet. . . and as an infant is never well but when it is sucking night and day ; and nothing stils the cryes of it , or quiets it but the breast : so the child of god ( suppose him but an infant in grace ) hungerly desires gods word . gold , silver , honor , pleasure ( which satisfie carnall men ) quiet not him ; only gods word can quiet and satisfie the heart , and as the infant desires the pure breast-milke without any other blending or cookery : so gods children affect chiefly the sincere milke of the word in the plaine evidence of gods wisedome ; and care not for blending with froth of wit or humane eloquence ; but as it comes out of the breasts of the mother , the two testaments . and as the infant sucketh the breast to grow thereby : so by the sincere milke the children of god grow in spirituall strength and stature till they come to their talnesse , pet. . . the fourth note is similitude and likenesse to the father of this birth . this mother brings forth children to god in the similitude and image of god . other mothers bring children in their owne image ; as adam begat seth in his owne image , gen. . . but what is borne of the spirit , is spirit . joh. . . now examine how thou expressest the seed of new birth . whom resemblest thou ? if god be thy father , thou resemblest him in quality , though not in equality . thou art like him in holinesse , in righteousnesse , and in the whole divine nature . pet. . . our saviour makes this a sure note of a sonne of god , or of the devill . joh. . the jewes bragge they are sonnes of abraham ver . . christ saith , were they sonnes of abraham they would doe the works of abraham . then they bragge , god is their father , ver . . christ answereth , if god were your father you would love me , and resemble him : for i came from him , and he loves me . but i will tell you whose sons you are : ye are of your father the devill , for his workes yee doe . so thou that professest in the creed , that god is thy father , and thou beleevest in him : if in stead of divine vertues thou expressest impious and vicious behaviour : thou art of the devill , whose workes thou doest . he delights in blaspheming , swearing , drunkennesse , filthinesse , he hates the word , the sabbaths , the ministers : he delights in feircenesse , slaunders , and the like : so dost thou . thou professest jesus christ thy lord and saviour , but how dost thou grow in conformity with christ ? if thou expressest not his humility , patience , selfe-deniall , holinesse , and all christian vertues in some measure , thou art none of his ; the member will grow in conformity with the head : a good child will imitate a good father in goodnesse . the fift note of new birth is growth . a child once borne growes up to strength and stature . a child in nature that still suckes wholsome milke , stands not at a pitch , but growes every month and quarter sensibly : so , if thou beest borne of this mother , thou growest . in understanding and knowledge , pet. . . in sound affection , and powerfull use of the meanes of salvation . as a child the more it growes the more it feeds : so a man new borne hath daily more love to the word , more reformation by it , and outgrowes weakenesses , . in sound practise of holy duties . as a child growes active to naturall and civill actions : so the child of god and the church , growes strong to prayer , and the parts of gods pure worship : strong to endure the labour of the power of godlinesse . in strength for the christian combate . he growes able to beare afflictions , and stand under great burdens and crosses for christ and the gospell . he growes strong in resistance of temptations , that he is not now carried ordinarily away , neither by the world , nor by the god of the world from his place . to this marke st. john sends us for tryall of our new birth , joh. . . he that is borne of god , overcommeth the world : and ver . . he that is borne of god keepeth himselfe , and the wicked one toucheth him not : keepeth himselfe , that is , groweth up in holy watchfulnesse , and resistance of temptations : to which care god addeth his blessing , that he abides untouched , that is , of raigning sinne ; the wicked one strikes him not deadly , nor can wholly and finally foyle him . examine this strength of christ if it bee in thee ; for so it is called . ephes. . . a sixt note is child-like affections . to our father . to this mother . the child-like affections to our father are two . honor. is christ thy father ? how doest thou honor him ? mal. . . the apostle pauls care was that christ should be magnified in his body by life or death , phil. . . what obedience shewest thou to his commandements , and to his corrections ▪ doest thou honor him by trusting in him , and depending upon him ? a second child-like affection to jesus christ , is love . the child loveth his father better then all men else : and canst thou be a child , and not love him that begat : and not as a creator , but a father ? if thou canst doe no more for thy parent , canst thou doe lesse then love him dearely ? examine thy love to christ , and see if thou canst say as peter , lord thou knowest , i love thee . happie is the soule that dares thus appeale to christ as a witnesse of his unfained love . but how canst thou saie thou lovest him , when his commandements are heavie and irkesome ? when thou wilt doe nothing for his sake ? suffer nothing for his name ? when thou wilt part with nothing for his words ? when thou hatest his servants , his words and ministers , and risest up in armes against him by horrible sinnes ? david may have a rebellious sonne , an absalom : christ hath no such . all his children love him better then their owne lives . now secondly , the child-like affections to this mother are also two . to honor , love , and obey this mother in all her directions , in all her corrections according to the word . good children will honor the mother aswell as the father , according to the commandement . ob. the papist catcheth at this as making much for him . the commandements of the mother church must be obayed ; and therefore in their catechismes ( besides the commandements of god ) they injoyne a number of the churches commandements , which must be obeyed in paine of damnation , aswell as gods. sol. to this i answer . that this mother must be obeyed of her children , as other parents of their children , namely , in the lord. eph. . for this is the difference between the commandements of this father and this mother ; his must be obeyed simply and absolutely as the lords : but hers onely in the lord. if the precepts of this father and mother agree , then the mothers commandements must be obeyed : but not if they be either contrary or diverse from his . he that brings another doctrine must be accursed . he or she that addes to his commandements must be accursed , and all the plagues added to them . and seeing jesus christ the lord of his church would deliver no doctrine nor commandements to the church , but what he heard from his father : no more must the church but what she heares from christ. why should rome a particular church rather enjoyne lawes on other churches then other churches on her ; seeing that , parity admits not superiority ? the second child-like affection to this mother , is compassion . children of the church must be sensible , and grieved in their mothers sorrow , affliction and oppression . it is an unnatural child that takes not to heart his mothers miserie . humanity will make us mourne in the miserie of strangers , yea of enemies ; as david put on sackcloth for his enemies : much more will christianity for the sorrowes of friends , especially friends of god. how have the papists shewed that they have not a drop of the blood and spirit of christians , in their late joyes , and triumphs , and braggs before the victory ( as they use to doe ) fatting and feeding themselves in the savage barbarousnesse of antichristian captaines against the church in bohemia and the palatinate ? but what other expectation from such as lay the principles of their religion in blood and barbarous inhumanitie , beyond scithians or man-eaters ? yea and not a few sorry protestants there are , who harbour but a little sorrow for the sorrowes of the church ; bewraying the hardnesse and insensiblenesse of their hearts , by their poore and penurious releefe . some out of base irreligion sowing scarce so many pence as they would have done pounds , had they had conscience and affection of children . this mother may wish she never stand in need of such children , so flinty and degenerate . the seaventh note of one borne of this woman , is brotherly-affection . christian love to all that are begotten of god , as to brethren , joh. . . highly esteeming them , as the excellent in the earth . psal. . . a man borne of this woman respects not men according to their greatnesse or basenesse in the world ; but according to this birth , be they rich or poore ; and according to this present relation , and that future happinesse they are borne unto . a child of this woman cannot disaffect and reproach his brethren because they be brethren , and thinke the very brotherhood a sufficient scorne . he cannot scorn them for frequenting their mothers house . nay he cannot but affect them for the fellowship in the gospell , and their consanguinity in this new estate . now lay these notes on thy heart , try by them thy estate ; and know , it is better to be out of the number of men , then out of this number . [ and cried in paine ready to be delivered ] the church bringeth forth no children to god without much travell and paine : for as by an inevitable decree painefull sorrow is annexed to naturall birth : so it is in this spirituall birth . as our saviour applieth that ioh. . . a woman when she travelleth hath sorrow because her time is come . i it cost christ no small travell and sorrow to beget children to god. for he must become a man of sorrowes : and never was any sorrow like unto his . nay , he must sustaine the sorrowes of hell , and be broken to pieces with sorrowes of body and soule , before one child could ever be begotten unto god , and therefore the prophet esai . . . saith , he shall see the travell of his soule : that is , the seed for which his soule travelled . and in the preaching of the gospel , & sowing this seed in the dayes of his flesh in his owne person , what great sorrowes sustained hee by the scribes , pharisees , princes , and wordly-wise men ? and was made a butte of contradiction ; all men resisting his person , his doctrine , blaspheming his miracles and mighty workes , preferring murderers before him , and setting him with belzebub the prince of the devils . ii the painefull travell of the church is by the ministeriall paines and sorrowes of her pastors and preachers , gal. . . little children , of whom i travell in birth againe , till christ be formed in you . elias in his calling was in so painefull travell as he was weary of his life : king. . . ier. . . the paines of the prophet esay made him cry , his belly , his leannes . . the apostles of christ what paines they endured appeares . cor. . . in labours abundant , in stripes above measure , in prison many times , in death often . how they were resisted in their ministery , whipped like vagrants , reviled , stocked , turned out at townes ends like miscreants , see acts . . & . . . . . and after , what violent torments they indured in their martyrdomes , the ecclesiasticall story sheweth . and at this day the labout and sufferings of godly and faithfull ministers is like the labour and sorrowes of a woman in travell . for when we travell to bring forth some children to god out of the common track of the world , how are we often oppressed , contradicted and opposed by time-servers , and libertines ? how abased and rejected by the multitude ? what heavy strokes and lashes endure wee from the tongues of the basest ? what slaunders are raised , and impudently cast out against us by papists and atheists , and inhumane wretches , who fight against us with nothing but witlesse lies and falsehoods ? so as it is evidently true as christ ▪ foretold his disciples , if they persecuted me , they will you also , joh . . and as evident , that if christ were on earth they would spare him no more then they doe us , he that refuseth you , refuseth me . iii. it is no small part of this travell of the church , that her poore babes are so pained , and suffer with her , while she so hardly brings them forth . for what child is there that can begin to looke into the light of this spirituall world , to receive the word of god , to embrace the faith by which christ may be formed in him : but presently he is pinched with scornes and taunts , and heavily laded with shamefull indignities : even for desiring the sincere milke of the word , for the maintaining of that life with which he is newly quickned . neither can it be otherwise , seeing whosoever wil live godly in christ must suffer persecution . and whosoever will be a disciple of jesus christ must resolve to take up his crosse daily . iv. the paine and travell of the church is more sharpe and sorrowfull by reason of those mighty lets and resistances of this new birth , not only without by devils and all sorts of wicked men ; but even within and nearer us then they , and these are especially foure . naturall ignorance : what a let was it in nichodemus , he must goe into the wombe againe , else cannot be borne againe . joh. . feare of difficulties , losses , and that this birth would prove an enemie unto their credit , profit , or pleasure , and they see the prejudice and reproach cast upon such as are new borne . too hasty and inconsiderate , and irresolute undertaking of this businesse , not casting the costs , and how many sad throwes and pangs they may sustaine ; many therfore in liking of the good way have some pangs and remorse as if they would goe through the paine to the birth : but finding more difficulty then they expected , give it over againe : for so did many who came to christ , and were disciples a while , but left him on the plaine field . joh. . the presence and love of sinne . first , the presence of sinne : there is another monstrous and adulterous birth that hinders , begotten by the unlawfull copulation of satan and the corrupt will : satan being the father , and our naturall corruption the mother of this issue , and these struggle with us and get us by the heele , and make the case so difficult , as that the saints cry with paul , rom. . oh miserable man that i am , who shall deliver me &c. secondly , love of some speciall sinne or sinnes , which makes all gods ordinances inefficacious ; iudas his covetousnesse , demas embracing the world : or a secure heart which lets all doctrine runne out . heb. . . not cherishing or retayning it to an holy conception and birth . now what mervaile is it that there be no small labour to our mother , when our selves are not onely so helplesse to our owne birth , but such hinderers of it ? object . esay . . sion shall bring forth before her sorrowes and payne come on her , and therefore brings her children without paine . sol. the prophet ▪ speakes not of the same thing , but of a sudden and unexpected deliverance and restitution of the church , which before seemed utterly barren and forsaken . and hath respect to the miraculous propagation of the gospell by the apostles of our lord jesus , which should be so sudden and unexpected , as if a woman should be delivered before her paines be upon her ; for , how miraculous was it , that the gospell by so few men , in so short time , and by so base persons in all outward respects should be published to the whole world : and that all people should be by their outward calling brought to the unitie of faith : so as this which is spoken in a special respect cōcerning an outward calling , & by an extraordinary power of god , infringeth not this doctrine cōcerning the inward calling and conversion in the ordinary course of it , which is not done without much resistance ; as neither that of the apostles was . and this concernes the ministers ; and ministery , and sheweth things . first , the honor and dignitie of the holy ministery , in that it is the onely instrument appointed by god , for the bringing forth of gods children . never was a despiser of the ministery yet borne of god , or a sonne of the true church ; no birth without this immortall seed . secondly , the end of the ministery must be to bring children to god. to forme christ in men , gal. . . and fashion them new creatures like unto jesus christ. the ayme of a true minister is not how many livings he may get and hold , how much money he may lay up , how high he may climbe , how idle he may be and still keepe up his credit ; but how many soules he may be under god a father unto ; how he may imprint in mens hearts , the gracious image of jesus christ , that in the day of his reckoning he may with boldnesse and comfort say ; behold , here am i , and the children that thou hast given me , esay . . and whosoever aymes not at this , or at any thing more , misseth his worke , and perverteth his calling , his reckoning shall tell him so : wee must therefore frame our doctrine , that it may be for the plainnesse & soundnesse as christ by it may be formed ; the play of wit , nor prophane strong lines , nor frothy straines of strange languages , will not doe it . the prophets , nor apostles , nor our lord himselfe never preached so . thirdly , the duty of a faithfull minister consisteth in two things . to resolve on paines in his calling , as knowing he cannot bring men to christ without paines and labour . an idle pastor that gives up the paines of his calling , is like a yong mother that wold faine have children without paines and sorrow in bringing forth . to love dearely persons wonne to the faith . for he that knowes the sorrow of winning and begetting any to christ , cannot but love them as his owne children . and therefore hath gods providence annexed much sorrow to the birth , that the child might bee so much more tendred and loved of the mother , as she hath dearely bought it . and so in this spirituall birth it is true . and a spirituall father may rebuke and sharply reproove his children begotten by his paines , for just faults , and this is fatherly love ; but he that shall reproach the whole seed of christ , and nip and blast goodnesse in them , and the more they prosper in grace , the more spitefully shall ordinaryly disgrace them ; i doubt whether such a one be the father of any of their soules . how doth a mother , yea a tender nurse rejoyce in the health and prosperitie of the child , and grieve even unto death if the child thrive not , nor prosper . and who wold abide a nurse whom nothing so much grieveth as the thriving and growth of the child ? fourthly , the comfort of a faithfull minister . howsoever his sorrowes and paines be as sure and inevitable as the sorrowes of a woman in travell , yea and as sharp too . yet the are also short as theirs , a little while will put an end to their paines . they are in the end sweet and turned into joy , as theirs joh. . a woman as soone as she is delivered remembreth no more the paine because a man-child is borne . their labour and paine passeth away and is quite and quickly forgotten , but the joy is lasting and eternall , and none can take it away . wee must consider that if we be rejected of men , so was the chiefe builder , and the master builders the apostles themselves . if we speake words of truth and wisedome out of the booke of god , in the name of god , out of the place of god , some dare say we will lie as fast as a dog will runne . if our innocency were as bright as the sunne , some dog will barke against us . the servant is not above his master . our master , as innocent as he was , some few said he was a good man , but many that he was a devill , and was a very vile man. well , this is the comfort of faith , it shall breake out of all clouds and darknesse , and shine in the faces of all adversaries one day . for , as it frets the enemie that he cannot withhold gods gracious blessing from his faithfull servants here ; so much more shall it breake their hearts , that they cannot resist the glorious light of it hereafter . and secondly , to the people of god , to be willing to submit themselves to the sorrowes of the new birth . no infant can avoid the difficulties of birth , nor no child of god can shunne this . quest. what are these sorrowes ? resolve therefore of sorrowes from within , to undertake the paines of true repentāce , sound sorrow for sinne , mortification , selfe-deniall ; renounce the pleasures of sinne which are but for a season . as moses , as that of christ , if any will be a disciple , let him deny himselfe . is not here a paines and difficulty to renounce the wisedome of the flesh , a mans owne corrupt will , his affections and passions , which must be stockt up roote and branches , his owne naturall inclinations , which are nearer to him then his skin , his owne habits and bosome sinnes of long maintenance , to cut off hands , and put out eyes . resolve of sorrowes from without tim. . be partakers of the affliction of the gospell . take up the crosse daily , and , after one , still expect another , christ and his crosse are inseparable . god might have severed affliction from the gospell ; as he might if he had pleased severed paine and sorrow from the birth of a child ; but would not . for , first , his wisdome foresaw it stood more with his glory , to erect himselfe a church in the world in despight of satan and all wicked instruments . in no naturall thing is gods power more seene , then in the birth of an infant in grace , the hazard and opposition is but the manifestation of his power . secondly , the lord would stop satans mouth who would accuse the saints , as iob , as if we served god for nought ; when we are ready for christ to endure all hazards , and deadly dangers . thirdly , the lord tries the truth of his childrens graces , while they abide with him in affliction . now we must resolve to goe through the paines of new birth , to difference our selves from , carnall gospellers , that like not the gospel , because it teacheth selfe-deniall . wicked men , because the power of it crosseth their whole course . polititians , who renounce it , because it requires a change , and they can endure no change , though for the better . resolve of paines and labour in the meanes of grace , in hearing , reading , praying , watching , fasting , and spirituall combate : for god brings forward his image in his owne meanes . consider , for encouragement , the discription of saints rev. . . those are they that come out of great tribulation . wicked are ever going into great affliction : as jolly as they are , and as free as they seeme to be , but the saints are ever comming forth . the worth of grace for which thou sufferest ; the least is worth all thy sufferings . is knowledge worth nothing ? is the light of the sunne so worthlesse a thing ? wouldest thou suffer any hard labour and peril for money , and a small summe of silver : and wilt thou be at no paines for faith , more pretious thē gold : for hope , nor for peace of conscience ? are these worth no paines ? the happy estate into which thou comest by suffering . thou art borne to blessednesse . blessed are they that mourn . all thy paine in suffering is not cōparable to the gaine of suffering . the momentany afflictions of this life are not worthy the glory in the life to come , looke not on the losse but on the gaine . thou loosest friends , but hast god and christ , and his angels neare thee . loosest libertie of body , but hast libertie and joy of conscience . hazardest outward peace , but hast peace with god , thy self , and all creatures , so farre as they cannot hurt thee . see our saviours argument , mark. . . and there appeared another wonder in heaven . ] now we come to the description of the churches adversarie and opposite enemie , under the name and tipe of a dragon . to which description is set a preface , as before the description of the woman . of which having spoken in the . ver . we here omit it , onely remember that by heaven is meant the church of god militant ; for , what hath the dragon to doe in heaven in proper acceptation . the description of the dragon is by two arguments . his adjuncts , being five . his effects , which are two . his adjuncts in the text are : magnitude . cruelty . subtiltie . power . victory . his effects are against the starres , he drew downe with his taile the third part . against the woman , stood before her to devoure her , &c. first , of the dragon himselfe . quest. what is meant by the dragon ? answ. things . the devill , for so it is expounded ver . . to be that old serpent called the devill and satan . now the devill is called metaphorically a serpent or dragon . first , by allusion to that story genes . . because under this forme and representation he deceived mankind . secondly , for his poison and malice whereof he is full , and by which he hath stung to death all the sons of men , as was shadowed by those serpents in the wildernesse , which slew all the israelites that looked not up to the brasen serpent . thirdly , for his exceeding strength and power to hurt & destroy , whereunto adde his feircenesse and bloody cruelty against the saints , which makes the dragon dreadfull , which is of all monsters the most fell and savage . fourthly , for his slinesse , subtiltie and craft wherein he resembleth the serpent which is more subtill then all the beasts of the field , genes . . . and this is mentioned ver . ● . which deceived all the world . and this his nature is couched in his name , drac● , cōing of a word signifying to see peircingly , for he is subtile acute and quicke sighted to discerne a far off his pray and advantage against us . by the dragon is also meant the instruments of satans fury . for he worketh against the church , by wicked men , and externall enemies , who are comprized under the word dragon . and they having the same nature and disposition of the devill , have also the same name . jer. . . the king of babell is said to swallow up the church as a dragon . and exek . . . pharaoh king of egypt for his tyranny against the church is called the great dragon that lies in the midst of his rivers . psal. . . thou dividedst the sea by thy power , thou brakest the heads of dragons . ( that is , the pursuing egyptians ) in the waters . and in the next verse he seemeth to call pharaoh by the name of leviathan ; which as it is the great destroyer of the sea , and swallowes up innumerable lesser fishes ; so , he would swallow up all the church before him ; and was a terrour to all nations round about him . object . but here is mention but of one dragon ; whereas of devils be many legions , and millions of fierce and wicked men and enemies of the church . sol. the whole kingdome of the devill may be said to be but one dragon : because . it is a kingdome not divided against it selfe , al of it is but one corporation or societie : for , although they be severall in themselves , yet they all joine in mischiefe and malice against christ , and his church , as if they were but one and not many . all the members of that kingdome resemble the nature of their head , which is the dragon : and all have one common worke , and are all fitly comprehended under one name . as all the company of the faithfull beare the name of christ. cor . . so all the company of the wicked in whom satan rules , is called by the name of the dragon in this place and of the devill revel . . the devill shall cast some of you into prison : that is , the devils instruments , who all beare his name . and as well his instruments may be here put for himselfe ; as himselfe for his instruments there . because this vision was properly of things and persōs after iohns being in pathmos , it seemes yet to be fitlier brought lower to some more speciall instruments who have imbatled themselves against the church since christs ascention ; and then wee cannot more properly apply it then to the persecuting emperours of rome while it was heathen , who were speciall ministers and instruments of the devils fury against the church , and all of them being many made but one dragon for , first , they were all one in fiercenesse and feritie of the it nature against christ and his church ; and put forth all their rage in maintenance of their idolatrie , and worship of the dragon , as cor. . led by the devill and ruled by his will. secondly , they were all one in place , one in judgment , one in succession , succeeding one another both in the throne and authoritie , and in the execution of it against christ and this woman his spouse , with the crueltie rather of fell and fierie dragons , then of men that had retained but one sparke of humanitie or pittie within them . thirdly , all of them gave the dragon for their armes : which doth not obscurely give us to understand , what enemie the spirit of god would more particularly ayme at , and designe unto us . and shew that : the enemies of the church though they disagree never so much among themselves , yet all joyne against the church : for they all make up but one dragon . as against david rose up hadadezer king of zobah , and to his succours the aramites of damesek . sam. . . . & chap. . . after them aramites and ammonites and many enemies joyned as one man against him : so , against christ the sonne of david conspired pharisees , saduces , herodians , essus . yea christ himselfe was a signe of contradiction to all people : and so is his church . luk. . . herod and pilate had their private quarrels among themselves , yet both agree and are made friends against christ. acts . . epicures and stoiks were as contrary in their sects and opinions as blacke and white . one most strict in their way , the other as loose and libertine . one placed their happinesse in vertue and morall honesty ; the other in volupteousnesse & brutish pleasures . but as contrary as they were betweene themselves , they all band and joyne themselves against paul and his doctrine . and all wicked tyrants and princes , whatsoever private quarrels are among themselves , yet all agree & band themselves against christ. psal. . at this day , all the catholike countries , spaine , fraunce , italy , germany , whatsoever particular quarrels are among themselves , yet all are in holy league as they call it , against the poore reformed churches . so of all heretikes , if they be never so hostile among themselves , yet all joyne against orthodoxe doctrine ; and all worldly & evil men full of emnitie one against another , yet all agree against the profession of godlinesse and practice of pietie . because of that irreconcilable enmitie put between the whole seed of the woman , and the whole seed of the serpent . genes . . . and therefore be that spawne and seed of the serpent never so poysonfull one against another , nor will trust another , yet all will easily strike hands against the godly , as one man. all darknesse is contrary to all light , and the whole kingdome of darknesse must fight against the whole kingdome of light , because all light reproveth all darknesse alike . christ is an equall enemie to herod as pilate , and therefore here private quarrels shall give place , that they may joyne and befriend one another in mocking and condemning christ. the policy of the dragon , who well knowes that united forces are strongest , and therefore holds all the kingdome of darknesse together for the overthrow of the contrary power , for if gods kingdome should prevaile , downe goes theirs . it is the voice of them all , if we let this man alone , the romanes will come to take our nation . it is the prudence of the captaine to keepe his band from mutiny , and satan knowing that a kingdome divided against it selfe , cannot stand , labours to hold it in peace against the common enemie . the common corruption and consent of wicked and unregenerate natures , all are of the same poysonfull nature , all led by the same spirit that ruleth in the world . all their wils given up to the devill , to rule and move at his pleasure all their counsels and intendments against gods people , mischieuous like the poyson of dragons . deut. . . detestable to god , and dangerous to m●n . all alike flexible to sinne : for , by the infection of sinne , one wicked man can soone draw another : and all are as ready to such motions as gunpowder to take a sparke of fire . all their delights are the same in the ruine and spoile of the church , so far as they can . they all eat up gods people as bread . psal. . like dragons , who so hate mankind , as they devoure men , not for hunger , but for spight and hatred , taking great delight in eating his pray . so these delightfully oppresse the people of the high god. first , see how they are deceived that make unitie a note of the church ; here we see the kingdome of the devill at unitie making up but one dragon , all the devils in hell are one in their aimes and ends , in their wils and endeavours against the kingdome of jesus christ. all the wicked in the world , jewes , turkes , papists , atheists , epicures , all disagreeing among themselves , yet all joyne in one against jesus christ. the world ever afforded a generall unitie against christ. how was unitie a note of the church , when all cryed crucifie him , and were all with one voice against christ so , when the whole world was an arian . secondly , see what is the unitie and peace wee must preach for , a unitie in veritie eph . . endeavour to keepe the unitie of the spirit in the bond of peace . it must be the peace of god that must rule in our hearts . col . . it is an idle thing to call for and commend an unlimited peace , a carnall peace , a peace without , yea against grace and truth : the dragon can maintaine an unitie against veritie . and the scripture every where disclaimeth carnall peace mat. . the angels signe first glory to god , and then peace with men ; but it is not for gods glory to runne and combine with evill men , follow peace , and holinesse . and the kingdome of god is , first righteousnesse then peace , rom . nay , it is an holy , and honourable contention , to contend for the faith , for truth in doctrine , in manners , against superstition , and corruption , and wicked men and manners : although the dragon will call it faction , & turbulence , and daunt men w th noyse of troublesome make-bates , as truly as eliah was accucused to trouble all israell , when he destroyed the altars of baal : or the angell might be blamed for troubling the water , for the curing of mens diseases . thirdly , as hatred of truth unites the hearts of all wicked men against it : so let the love of faith and truth unite our hearts for it , that we might serve the lord with one accord and with one minde , and one mouth we may glorifie god. hereby wee shall prevent the dragon , who , while he will not suffer his kingdome to be rent in the maine : sowes tares of dissention , and division in the lords field ; as an old polititian , he knows how much it makes for his party , if he can raise a mutiny in the contrary army . as there is not a greater benefit on earth then communion of saints , so there is no greater damage and detriment to satan and his kingdome , then when it is carefully and fruitfully preserved : hence he bestirres himselfe and prevailes with many who would be counted peaceable men , to live in open malice by seaven yeares together , to the scorning of many of gods graces , for which they shal be countable . what a shame that men of wicked opinions , and lewd practices can close and combine thēselves against god and his sonne , against his truth and servants ; and we that professe the doctrine of grace and love , and in judgement hold the same truth , yet in affection , and conversation , breake one from another , as if we had no such bands upon us , as wicked men , yea devils have ? do not birds of a fether fly together ? do not atheists , swearers , adulterers , drunkards , theeves , and all wicked ones sharpen their swords , whet their tongues , and dragons stings to revile these ? do not devils stand together against the truth ? and shall we speake as the dragon , do as the dragon , be not halfe so fast for the truth as they against it ? can no christian bands tye us , as fast as malice and hatred of christ doth them ? a great red dragon . ] now we come to the five properties of this dragon . the first of which is his magnitude or greatnesse , which propertie is expressed for more terrour , seeing the greater the dragon is , the more dreadfull he is . hee is great in foure respects . first , in respect of the head of this dragon ; satan , who is the greatest in all the world , for power , rule , dominion : in which sense he is called mat. . . the strong armed man , & ephes. . . principalities & powers , and spirituall wickednesse in high places , yea and more , he is called the god of the world . some of the ancients have compared him to behemoth , job . . in the earth there is none like him , nor any power to compare with him , and , he is without feare of men . secondly , in respect of the members , the dragon is great , both for multitude . qualitie . for multitude ; all the numberlesse number of wicked men , and devils ; are the body of this dragon . the greatest army that ever was gathered in the world , are now mustred against the woman , of all tongues , nations and ages . for qualitie , they be great and potent instruments , for the dragon hath under his colours , the most , and most potent monarchs of the world to fight for him : the most politicke counsellers , and achitophells to plot for him ; the greatest armadoes , and armories , of warlike instruments and all mortall weapons to wound and kill for him : the greatest antichrist and cham of rome , that servant of servants , and all his armies of priests , jesuites , orders , fryers , and sisters , to blesse and curse as another balaam for him : he hath great mynes and mints of gold and treasure to commaund , to supply him with whatsoever may make him a great and most puissant adversary . thirdly , in respect of head and members , he is great in respect both of the joint desire , will and endeavour they have to hurt and waste the church , which is great and inexpressible . and secondly , of their joint power and authority to execute those fiery and wicked wits , which is so great , so catholike , universall and unlimited , as no power in earth is comparable , and only the powr of god superiour . fourthly , the dragon is said here to be great , in respect of the great seat and city , where this imperiall dragon raigned over all the kings of the earth . rome that great and mighty citie , as it is called rev. . . great in splendor and beauty , as set upon seaven hils , for which she is famous in all the world . great in power and authority . in jesus time having command over all the kings of the earth ; the eye of the world , the metrapolitan of all the earth . queene of nations , and mistresse of monarchs . the state of gods people in this world , is beset with great & mighty enemies , as fierce and potent as dragons . thus the church complaines psal. . ● . thou hast smitten us downe into the place of dragons , and covered us with a shadow . seing that the church is to encounter with great dragons and enemies , not flesh and blood onely , which are mighty without and within us : but with principalities and powers , and these not only the members of the kingdome of darkenesse , but the head and prince of all the wicked , even that wicked one , and then all the band led by him , among whom there is nothing in sight or expectation , but death and danger . the church is described to be as a lilly among thornes . these thornes are sharpe and thicke about it , to hinder the rooting , and the prosperitie , and pricke the lilly in the name and profession . and how weake a thing is a lilly to defend it selfe from the prickly thornes ? and christ sends out his servants as sheepe in the midst of wolves , weake and silly creatures in comparison of them . the world which alwaies lyeth in wickednesse , is no changeling , it is a very egypt to the israel of god : not onely oppressing them with cruell burdens and taskes : but a breeder of fell and hideous dragons , and most poisonful monsters , tyrants , hypocrites , heretickes ; partly by secret traynes to infect and poyson holy doctrine and conversation , and partly by manifest assaults to sting and wound thē in their names , & profession , yea , & by tyranny & persecutiō to threaten with present death every moment . and as the church was once , so it is ever , in the world , as in a wildernes , the wicked inhabitants of which are as so many wild beasts and dragons , among whom is no hope of truce or composition . the lord will have his church thus beset with great dangers ; that first , she may be throughly tryed and winnowed . rev. . . secondly , have experience of her owne weaknes , to be humbled . thirdly , depend upon the strength of god in her combate , to quicken prayer . fourthly , to take notice of the worke and victory of grace , with the issue of faith and patience , which can conquer so great enemies . fiftly , to make heaven sweete after so many feares , sorrowes , and sufferings , when the enemies whom their eyes have seene , they shall never see more . the lord sees often just cause in the church and members to afflict them with such fell dragons and scorpions : for seldome is the church cast into the place of dragons , but meritoriously & justly , seldome doe common calamities , by tyrants , come on the church , but the ambition , covetousnesse , and contention in teachers , or else the earthlinesse , securitie , or lustes , and loosenesse of professours went before . object . how stands this with christs legacie ? my peace i leave with you &c. and with his promise , my peace none shall take from you . sol. christ never takes away nec suam , nec a suis : that is , neither his peace nor from his , for , his peace differs farre from all worldly and externall ; and wel standeth with worldly affliction ; all that will live godly must suffer persecution . and in the world ( saith christ ) ye shall have affliction , but in me ye shall have peace : even at the same time . for not all the tyrants , nor torments of the world can shake out the sweet peace of god , and a good conscience , as in a cloud of martyrs it might manifestly appeare . and therefore first , the greater the enemie is , the greater care and watchfulnesse is required on our part : pet. . . your adversarie goeth about like a roaring lion : therefore besober and watch . ephes. . we fight against principalities and powers , therefore stand in the armour of god. and though christians thinke it too strict to be tyed to a constant watch , over their life , yet to give up , or be negligent in this watch , is but to agree with this enemie for thy owne destruction . the adversarie is great in power , in wrath , in watchfulnesse against thee , and thou hast no more assured meanes of safety then to set a watch about thy selfe , in all times , in all places , in all companies , in all occasions , over all thy parts , gifts , affections , speaches , actions , that thou maiest be able to defend them all with peace of conscience against all accusers , and defeate also so great and wrathfull a dragon . secondly , against so strong an adversarie , wisdome will seeke to procure the greatest helps and succors that he can . quest. what aides may i procure ? answ. first , all our help stands in the name of the lord. fly to god for protection : for god therefore doth suffer his church to be beset on all hands with such multitudes of combined enemies and dragous , as that she hath no way left but to looke upward for gods eye to watch her , and gods hand to save her . as iehosaphat chro. . . there is no strength in us to stand against this great multitude , neither do we know what to do , but our eyes are towards thee . get god thy friend to take part against these great dragons . quest. how. answ. by faith , iames . . abraham beleeved god , and was called the friend of god. by obedience joh. . . yee are my friends if you do what i command you . this covers a man with gods protection , whereas sin layes israel naked , as in the calfe , and the wiles of balaam . a man that hath so many enemies , had not need by sinne to make god his enemie too . secondly , gods angels are good aydes : who have charge over thee so long as thou keepest the way , by whose presence thou shalt walke upon the dragon , and tread under foot the young lion and dragon , psal. . that is , overcome the strongest and greatest enemies . thirdly , among other parts of christian armour , the sword of the spirit , the sheild of faith , the breast-plate of righteousnesse , and a good conscience ; and there is great strength in the prayer of faith . ephes. . . and of the faithfull , acts . . . as for peter in prison : yea , prayer is able to muster an army of heavenly souldiers for our defence . if all wicked members , limbes of the dragon , be great enemies , we must be wise to avoid their societies , and combinations ; whatsoever peace and favour they pretend , flye inward fellowship with them , as from dragons , whose propertie is to poyson a farre off before we see them . trust not their flatteries and pretences , genes . , , . simeon and levi brethren in evill ; and instruments of cruelty . into their secret let not my soule come . it had beene happy if in many passages of latter times , the church had beene more shye and wary of the faire and treacherous pretences of antichristian dragons , who use to pull on faire gloves on foule and carnall fists , and pawes ; and who will trust him that cannot put off the nature of a dragon , although he may speake as the lambe ? the greater the dragon , the greater must our courage and resolution be . for , such potent and dreadfullen enemies are shadowed out in this title great dragon , not to terrifie or dismay us ( as all israel runne away at the sight of goliah ) but to animate and excite us to manly and stout resistance . quest , what ground of courage have wee against so great a dragon ? answ. first , wee have a great adversary , but wee have a good cause , in which we need not feare to dy , or maintaine unto death . secondly , as we have a great enemie , so we have a great and invincible captaine ; heere is the lion of judah against the roaring lion. hebrews write that the jewes painted a lion in a great banner for their standert . let us run under this standart of this lion , and be safe . little david under this standart trampled on the great goliah . thirdly , wee have great enemies , but as numb . . . god is gone from them , they are bread for us . great , but naked to gods revenge , their sheild is gon . great , but cowardly weake , and flying , to him that resists , jam. . great , but conquered , and boūd . mat. . the stronger man hath disarmed him . he is the great prince of the world , but ours is the prince of peace , and mighty lord of glory . fourthly , we have great enemies , but more and greater succours , then we have enemies , both with us and in us . they are spirituall wickednesses that are against us , but wee have the spirit of god and of grace with us . wicked men seeme great and dreadfull dragons , and as great and unresistable as an hideous dragon by a weake woman . but let them combine in most forcible manner : all that strength is but as the strength of reeds , in comparison of that with the church ; see ezeck . . . . besides , they are many against us , but more with us then against us . king . and in us , greater is he that is in us then he that is in the world joh. . . we have greater power in us then any without and against us . phil . . i can do all things by the power of christ strengthning me , and while we have all the might of his glorious power to strengthen us , we are safe . colos. . . fiftly , our enemie is great , but thence we are assured of greater glory and victory , as david the harder taske he had against goliah the greater was his victory . the more difficult the war the more honour is in the conquest . [ a red dragon . ] it pleaseth god in the scriptures under divers colours to describe divers things : as revel . . . is a vision of three horses of severall colours , which expres the several estates of this womā here in cōflict . the first a white horse , which colour noteth , in the revelation , puritie , and innocency of doctrine , and manners , and figureth the virgin primative church , upholding the puritie of doctrine and discipline of the faith , and worship appointed by the holy apostles , before this white came to be speckled and spotted with blacke errours , and staines , in doctrine , discipline and worship . the second , a red horse , ver deciphering the same church now red with martyrdome , and persecution and effusion of blood by tyrants . the third horse is a blacke horse , noting the estate of the church , now blacke and in sad and afflicted condition by heretickes which had horribly mingled the truth of pure white and lightsome doctrine , with blacke darkenesse of heresies and errours ; for it were not hard to shew how in the first two hundred yeares after christ , the church was blacked by the heresies of ebi●n , cerinthus , valontine , marcion , and basilides . in the second two hundred , by photinus , samosatonus , sabellius , arius , and eunomius , &c. in the third two hundred , by pelagius , nestorius , and eutiches , &c. but this red colour of the dragon , lively pourtreyeth the feritie , cruelty , and bloody disposition of the dragon against the woman the church . the greeke word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphaticall , noting him to be a fiery dragon , fiery red , set on fire , and all enflamed with an hellish flame of wrath and crueltie against the church of god. whence learne : the nature and disposition of the enemies of the church ( further then they are over-ruled ) they are red and fiery dragons , whom nothing can content but blood and cruelty . first , see it in the head of the dragon : satan quaerit non quem mordeat vel frangat , sed quem devoret . chrysost. he is red , blood-thirstie , sanguinolent ; as a thirstie man delights in blood and crueltie : affectedly red . secondly , he is actually red , imbrued with all the blood of the saints , of abel , and of the prophets , apostles , the sonne of god himselfe : and all his holy martyrs since his ascension . he is guilty and dyed with blood . thirdly , he is anciently a red dragon , a manslayer from the beginning . joh. . . who hath slaine all man-kind not in body only , but in soule and body by our first fall . fourthly , he is originally red : yea the authour of all crueltie and blood-shed that ever was in the world , and all the homicide done by man upon man , t is the proper worke of the devill , in whose service homicides are so christ to the jewes , joh. . his workes yee doe , seeking to kill christ. secondly , see it in the members , pharaoh a red dragon , lying in his rivers , commands the midwives to kill all the males , and makes a cruell bloody act , that every parent should drowne his owne child . haman a red dragon sends posts into all provinces to kill , but not content with that , to root out and destroy al jewes , young and old , children and women in one day , least any place should be left for pitty or humanitie . manassah a red dragon , shed innocent blood till he had replenished jerusalem from corner to corner . king. . . saul before his conversion , breathes out nothing but slaughters and threatning , as a dragon that slayes onely with his breath . the like in antiochus , and antichrist ( typified in him ) practised wholly to destroy the mighty and holy people , dan. . . and the same we see in herod who slew all the male children under two yeares old . thirdly , see it especially in the imperiall dragon , the bloodinesse and tyranny of those romane emperours was matchlesse , who poured out the blood of innocent christians by thousands , and tenne thousands in their streetes and territories , like water . for the first . yeares after christ , were nine or tenne bloody dragons , that dyed themselves red in the blood of christians , which they sucked out greedily , more like hell-hounds , then men , that had a drop of pitty or humanity left . nero began and flew upon them as a monster , as if they had beene incendiaries of the city , which him self caused to be set on fire only to lay it upon them ; like our incendaries , and romish powder plotters after him , domitian , who cast john the evangelist into a furnance of scalding oyle , but when he saw he came forth unhurt , he banished him into the i le pathmos , where he writ this revelation . euseb. lib. . cap. . after him , traian , under pretence , that there must be but one religion in one region , persued christistians with fire and sword , and new devised torments to chase the name of christian out of the world . he slew simeon iustus , and ignatius , the pastors , one at jerusalem , the other at antioch . after him came antonius verus , who slew , with policarp pastor of smirna , innumerable christians . what shal i speake of hadrian , that in one mount crucified . christians crowned with thornes , and darts thrust into their sides , in derision of the passion of our lord jesus . or of the last of these dragons , in one month of whose raigne were slaine . thousand martyrs , and innumerable more condemned to mines and slavery worse then death . in a word , the dragons were so red , as , the very story seemes to be written in blood ; which tell us that no man could step his foote in rome and not tread on a martyr . fourthly , see it in the causes . first , god in his counsell hath just reason , for as he foundeth his church in the blood of christ , so he finisheth and perfecteth his worke in blood he advanceth his glory and maketh his power shine in working by contraries , and confoundeth the adversaries , when they see their wrath turned to gods praise : and the blood of martyrs , the seed and watering of the church . pharaoh shall see he cannot worke wisely enough ; here is a more glorious world fetched out of a greater chaos . iulian shall say vicisti galilaee . secondly , so deepe and inveterate is the poyson and malice of a dragon , that no lighter or smaller revenge will serve him then death . the same poyson lighted upon christ , he was judged unworthy either to live or dye in jerusalem . so the enemies of david , when will he die ? and of paul , he is unworthy to live . the rancorous poyson of an enemie of god and grace is such , as a smaller revenge will not content them . no whipping or mocking of christ , but crucifie him . thirdly , the fury and feircenesse of the enemy is still augmented by reason it findes fuell to feed it . first , the light and grace in the godly which the more it encreaseth and shineth , the more their malice and hatred burneth and boyleth against it . for ; why did cain as a dragon slay abel , but because his workes were good ? joh. . . why do the godly make themselves a prey , but because they refraine from evill ? esay . . dragons can plead many causes . amos is accused by hamaziah , that he hath conspired against the king. daniell , by the envious princes , that he rebells against the kings proclamation . ieremy , if he exhort to go out into babel according to gods word and decree : that he is a confederate with the caldeans . paul , that he is a troubler of the city , and preacheth strange doctrine : and pittie it is that hee lives . but the true cause is , if the white horse go forth , the red horse will follow him at the heeles , psal. . . mine adversaries hate me without cause . nay , because i doe the thing that is good , that is cause enough to hate to death psal. . . they are gathered against me , not for mine offence , nor for my sinne . this doctrine may serve as a glasse , to let many see their owne faces , and to what head they belong . there is a generation of men who are feirce , revengfull , and cruell hearted against the godly , who may here see what spirit they are guided by . the spirit of god is gracious , meeke , mercifull , gentle , but they are not led by him . his they are whose spirit they resemble in mischiefe and malice . joh. . . yee are of your father the devill , for his workes ye do . a naturall child resembleth his father , so do they theirs , who was a murderer from the beginning . as it was once , so will it ever be , gal. . . he that was borne after the flesh , persecuted him that was borne after the spirit , and delighted in scorning the generation of god , and seed of the promise : these shew themselves a bastardly brood of ismael : who have no part in the promise , no foote in the promised land . to let us see whence that religion is that practiseth and teacheth all manner of fiercenesse and cruelty against the saints ; it is of the devill of the dragon , and is no religion of god. abraham makes this aptitude , and forwardnesse to homicide a note of a false religion , and proper to idolaters . genes . . . the feare of god is not in this place , and they will slay me . hence it followes that the romane religion cannot be of god , for , her head is that abaddon , and apollyon . the great destroyer of bodies and soules . rev. . . her members resemble the head ; for never were any more cruell and fiery dragons , and homicides , then the antichristian zealotes , and popish inquisitors , which for so many ages have destroyed the bodies of the innocent saints with fire and sword : and innumerable soules with divelish and hereticall doctrines . her principles and positions are bloody and mischievous : and such as the heathens and sanguinary savages would be ashamed of . her proper colour is red , scarlet dyed , and drunken with the blood of the saints , which noteth her an essentiall member of the dragon , fierie dragons are they , furious , and sulphurious : kindling blazing fires not onely against the bodies of men women and children , but laying their fire workes under ground , against the bodies of many kingdomes at once . this is that generation of which christ spake . they shall thinke they do god good service in killing you . and the more fierce any man is against good men the more of this leaven he doth discover in himselfe . pray to be delivered from these direfull dragons . psal. . deliver me from the bloody man ; and of all plagues which we have deserved let us pray we be never stung with these fiery dragons againe , whose rage and fury knowes no measure nor mercy . we have by our contempt and slighting the ghospell of grace deserved most sharpe punishments . and if our provocations be so greate as wrath must come , let us humbly desire to receive it from the hands of a father , that hath love and compassion , and remembers in justice mercy , and not from the hands of scorpions , and enemies that hate us to death ; whom nothing but blood can satiate . let us take words to us and say as israell afraid of the ammonites judg. . we have sinned , do with us as thou wilt , onely deliver us from the ammonites . and as david . sam. . we are in a wonderfull straight , let us fall into the hands of the lord , for his mercies are great , and not into the hands of men , whose mercies are cruell . walke wisely in the meane time , and cut them off advantages . to comfort the church beset with red dragons , fiery and fierce men , implacable in their causelesse wrath : and as much hope of reconciliation as with hell it selfe , unlesse god worke a happy change , and make them of aspes and cockatrices , lambes and sucking children , wee are to conflict with many red dragons : but we have a captaine in red garments comming from bozra , who walketh in great strength , mighty to save . isay . . first , his garments are red with his owne blood drawne by the dragon . secondly , by the blood of his enemies , whom he treads in the winepresse of his wrath . the enemies garments now dyed red in the blood of the saints , shall at last be made red with their owne blood . as in hered , nero , dioclesian , iulian , iudas , arius . take the counsell of pilates wife , ha●e no hand against the just and godly man. there is a time when the great angell that hath power over fire : that is , all the judgements of god , and revenges of his enemies , and much more over all fiery dragons , shall cast them into the winepresse of the wrath of god , and their blood shall come unto the horse bridles . furlongs . revel . . . let us leave all revenge to god , who wil avenge the blood of saints in due time . the time is not long but wee shall be freed from all these dragons and enemies . cant. . . thou shalt come with me my spouse from the d●ns of lions , and mountaines of leopards . exod. . . those your enemies whom your eyes have seene this day , ye shall never see more . seaven heads ] the third propertie of the dragon followes ; which is his subtiltie and craft , set out by his seaven heads . the head is the seat of prudence and policie : and the number of seaven heads , notes the manifold subtilties , and crafty devises of this hydra : namely , the devill and his instruments : and under these seaven heads are comprehended all hurtfull arts , and all kinds of wicked imaginations and devises against the church of god. others by seaven heads understand the seaven hills of rome , where the dragon lived : or the seaven heads , and kindes of governements in the romane monarchy . which considered may lead us to that speciall dragon here aimed at , whose throne was upon seaveu heads or hills ; and had seaven heads or severall kindes of governement , which throne was yeelded by the dragon to the antichristian beast . chap . . which noteth unto us , that satan and his instruments are as subtile , as cruell , against the woman the church . for the dragon hath seaven heads , a number of policies and fetches to bring forward his mischieves . of satan himselfe , the head of this dragon : he is the old serpent more subtile then all the beastes of the field . genes . . . a notable instance whereof we have in his first stratageme by which he overthrew all mankind . in which hell set all his seaven heads to worke . so as we may say by woefull experience , we are not ignorant of his enterprises . for first , he chuseth a serpent the fittest and most insinuating instrument . secondly , sets on the woman , the weaker vessell , absent from her husband . thirdly , sets on the man by the woman , the most fit and loving counsellour . fourthly , begins subtily , for god having forbidden but one tree , he asked if god have forbiden them every tree , and so wronged them . fiftly , in all his speaches and answers along , he speakes craftily , and jesuitically , venting as many lies and amphibologies as sentences : and yet so , as if they had proved false , he had a double meaning to himselfe . as , ye shall not dye , he might say , i meant ye shall not dye presently , but become subject to mortalitie . your eyes shal be opened . and so they were to their shame and confusion . knowing good and evill . and so they did , but not as gods , but by a miserable and experimentall knowledge in the want of good , and presence of evill . yee shall be as gods. elohim signifieth angels or spirits , and so they were in the same state of condemnation with them . so for wicked men , the limbes of this dragon , they are wise and subtle to doe evill . jer. . . luk. . the children of the world are wiser in their generation then the children of light . and for particulers . how did balaam trouble israel with his wiles ? for , whereas the king of moab could not by power prevaile against them , nor by any sorcery or cursing hurt them : he by the care of moabitish women , brought gods wrath , and curse upon them , for corporal fornication first , and then for spirituall . numb . . . achitophel his counsell was as the oracle of god , and spake rather like a god then a man ; but all was against the church . quest. why doth the lord give such good gifts to such evil men , and agents , that bend it against himselfe and his people ? answ. god inverteth not the order of nature , for evill mens abuse , but over-rules it for justice or mercy , as his wisedome sees fit . as in the externall faculties of the body , so of the minde , he suffers the powers of nature to be put forth corruptly , as in fornication or adultery . he hinders not the naturall action , but orders it for his owne glory : so here . he magnifies his own grace , who is good and bountifull to all , offering not onely common gifts , as the sunne , raine , and naturall endowments , with wealth and honour to good and bad : but even the gift of his sonne in the ministry of the gospell , to those who abuse it , and turne all his grace into wantonnesse . he makes the wicked instruments hereby inexcusable , seeing to whom much is given , of them much shall be required . luk. . . quest. but why are wicked men subtile against the church ? answ. first , because they are of the serpentine seed , and spawne of the dragon . acts . paul to elimas . oh full of all subtilties , and mischiefe , the child of the devill . wicked men not onely serve prentiships to the old serpent : but as our saviour is bold to tell the jewes , they were of their father the devill . secondly , they know they shall more easily prevaile and deceive , the more ●lilie and subtily they worke . open enemies are sooner prevented then secret , and satan hath subdued more with his serpents wiles , then his dragons force . and when he cannot prevaile with his lions pawe , he puts on the foxes skinne , and goes to worke with his wiles and subtilties . thirdly , god will have his church every way tryed and exercised to shake her out of securitie . how was israell tryed . by pharaohs policies to destroy them , before his open force , for he laid heavy taskes on them to weaken them from generation . cruelly oppressed them , by taking away the straw , and exacting the same tale of brick . slaying and drowning the male children as fast as they were borne ; and after assayled them with all the power of his country . how was david exercised and kept waking by achitophels counsel , which made him apply god by prayer to turne his counsell to folly . how was ioseph and mary exercised , by herods subtiltie , who pretended to worship christ , but intended to kill him . first , by this we may take notice of the dragons wiles and subtilties which are as many as his heads . and because the knowledge of his plots and discovery of his devises is more then halfe the prevention of them , wee will spend a little time in laying open some of his stratagems , and secret traynes , laid out of sight , every way reaching to catch and circumvent us these are reduced to three heads as they concerne . persons . actions . assaults . first , the dragons subtiltie concerning persons is in two things . in dissembling his own person . . in taking advantage of ours . first , although he be a dragon and devill , and deadly enemie : he commeth commonly as a friend , and in the habit of a good counseller , and though he be a prince of darkenesse , he transformes himselfe into an angell of light . cor. . . that where he cannot force , he may allure . satan well knowes how the gibeonites closed and gate within the israelites , by dissembling their persons . joshu . . and so he gets in with us . to eve though he appeared in the shape of a serpent , yet seemes to be more friendly to her then god could be , god knowes ye shall be as gods. and he that came to eve in the shape of a serpent , appeares to saul in the shape of a prophet , and samuel himselfe could not speak better words , nor truer in the event then this counterfeit . sam. he commeth to christ in the person of a friend , master pitty thy selfe , as if he had pitty on christ : who kindled and stirred all the dragons in the world against him to sting him to death . and who can thinke but he is a friend of christ , who can preach him to be the sonne of god. mar. . . and who can preach the apostles to be the servants of the living god , acta . . the poore lambes of christs fold are never in greater danger , then when the foxe preacheth . of all other a preaching dragon is the most dangerous , who will winde us in by scripture , and by that which is the onely preservative against sinne , draw us into sinne . as , to abet coveteousnesse , & earthlinesse , and worldlinesse , and to binde a mans hands from doing good : he will put thee in mind of that scripture , he that provides not for his family is worse then an iufidell . to harden and imbolden men in sinne , he hath a plaine text ; where sin aboundeth , grace abounds much more . to an ordinary sabboth breaker , he hath a comfortable text ; the sabboth was made for man , not man for the sabboth . to him that is not at leasure to repent yet , he can preach upon that text , at what time soever a sinner repenteth , &c. to strengthen the libertine , and loose gospeller , that hates nothing more then to be tyed to the rules of godlinesse ; he hath as direct scripture as may be , eccles. . . . be not just over-much : what can be more plaine against these nice and precise fellowes ? beware also of a friendly dragon . the crokadile shedds teares , but it is to shedd blood . to an angry man the dragon as a great friend askes him why he will suffer himselfe to be troden under foote : and tells him , if he suffer this or this , he shall never live in peace ; as if he wished his peace and prosperitie , who never ceases to blow the bellowes of wrath and anger . to a profane and carnall man , what need you trouble your selfe with religion ? you have a charge , and looke to the maine chance . what ? is it for you to suffer your servants to let their time and work to runne to sermons , as pharaoh to israel , ye are too idle . and many are brought in mind , that if their servants be religious , they cannot possibly thrive . heathenish civilists scarce so heathenish . romish dragons insinuate into their proselytes , they lament the estate of their soules , and perswade like very good counsellours , to leave these heretikes , and come to the catholike religion ; they can faine crokadiles teares : calling heaven and earth to witnesse that they respect nothing in the world but to promote the truth , and save mens seduced soules . and it is nothing but the catholike faith that makes them venture their lives and fortunes , and a great number more empty and windy words , and ●ll to ensnare simple and unsetled persons . nay , and which is a deeper plot of the dragon , he can pretend peace , friendship , amitie , mariages , oaths , and what not , and all under pretence of peace , and clcake of friendship , that hee may slay and devour : as france in that horrible massacre . had wofull experience . nay , if need be hee can pretend religion , and support of the catholike cause , when he is digging and undermining , and laying barrels of powder , and iron barres , for the destruction of whole states and kingdomes . here are religious dragons . a foolish and silly woman shall the church be , to give any credit hereafter to the flatteries and fayre pretences of so often perfidious dragons ; who salute to wound , and never kisse but to kill . secondly , he takes advantage of our owne persons , setting upon us when we are weakest . as , first . in our solitarinesse ; he overcame eve when she was alone . cain set upon abel , when he had him alone in the field helplesse . dinab being alone in the field , was set upon and foyled . and when set p●tiphers wife upon ioseph , but when they were alone in the house ? a christian man must never sit alone , if he have no company of men , be sure of the company of god and his angels , and then he is never alone . secondly , in our sorenesse ; as , simeon and levi set on the sichemites , when they were sore , and could not resist ; as in the terror of conscience , & distresse of minde , if god lay on his little finger , now satan layes his heavy loines . thou art an hypocrite , a dissembler , hast sinned the sinne against the holy ghost . and many he prevaileth with to speake in his language . now to discover satans wile herein , is a part of the cure . thirdly , he assailes us in our sleepe ; for then we are weake and exposed to all danger . the envious man sowes tares while men sleepe . in sleepe iaell easily slew great siserah with a nayle & a hammer . and the dragon knowes how easie a conquest he obtaineth in our sleepe of securitie . david in his ease and rest , was soone cast downe ; wherefore we must watch and pray . fourthly , in our nakednesse , as , . when wee are out of our way and calling . israel by sin had made themselves naked to the darts of the dragon , and of god himselfe . when wee are impotent and inordinate in our naturall desires , cares and corrupt affections . salomon saith , a man that cannot refraine his appetite , is as a cittie without wals , prov. . . naked and exposed to all dangers ; and as a captaine , where the wales are lowest or weakest , there laies his battery : so the great dragon markes our inclination , and thrusts us downe the hil , where we are ready to runne headlong of our owne accord . and as he findes dispositions set , he baites his hook , and fits them with temptations , and objects fit for their ambition , or voluptuousnesse , or covetousnesse : and so findes strength enough in our selves to overthrow us . esau by his broth . lot by his wine . iudas by money . a roote of evil fel upon many temptations and snares . hence are those many exhortations , to take heed that our hearts be not oppressed with surfeiting , drnnkennesse , or cares of this life . when wee are in idle or evill company we are naked and then the dragon hath us at advantage . when was peter set upon ? not so long as he was in the company of christ , and his disciples , whose presence might have bin meanes to uphold him ; but when he runnes among the high priests servants , and sits downe by a warme fire : now he is fit to be wrought upon , he will now be brought easily to deny and forsweare his lord. fiftly , in the day of our death which is most unfit for resistance , seeing now the body is sick , pained , and hath many other things to thinke upon , many feares , many terrors , many things to settle , &c. to teach us to pray before hand for the day , to die daily , to pull out the sting of death , bereave our sins of life before hand . secondly , concerning actions , we shal observe the dragons subtilties : in respect of good actions . of evill actions . in good actions or duties he sets all his seaven heads on worke . to hinder . to blemish . to disgrace them . to frustrate them . first , because there is nothing but it stands in the dragons way . he is restlesse in hindering all that is good : and the better it is , the more buisy to prevent it . as , the greatest worke that ever was wrought was that of mans redemption . how craftily did he seeke to hinder this in peter ? master pitty thy selfe . the greatest duties that the lord hath injoyned us , are those which we are to performe in his publique ordinances , as , preaching , hearing , praying , and all parts of publique worship . hence he raiseth persecutions against the church , to hinder these and disperse the saints , acts . . and he can hinder the free passage of the gospell , and stop the apostles themselves in the course of their ministry , thes. . . but i speake not here of his force , but see how finely his heads can contrive it . he can pretend unitie , and peace , and order , decency and obedience , and every thing that is good to stop the course of the gospell , and hinder it . so he did in q. maries daies . he can hinder hearing of the word , and reading the scriptures , by undeniable reasons . why , doe not you thinke that men may be saved without all this preaching , and running to sermons ? and is it not unreasonable to urge every common man , to know the deepe points which belong to divines , to church men , and booke learned men . but for private and unlettered men a little knowledge is best , and the heart may be good where the skill is but small . besides you have a calling to follow , a charge of children perhaps live of your labour : how can you spare time for such occasions ? and who sees not that the world was better , when there was lesse preaching ? men were more devote , lesse contentious . and one sermon well learned is better then all this preaching : and many learned men wish there were more praying and lesse preaching : for so much preaching brings but preaching into contempt . never were these seven heads more beaten , then in beating downe preaching , the onely hammer against the kingdome of the devill : and never were they more busie working in this subject in mans memory then at this day : never were his subtilties and wit more applauded , and more approoved then now . he strives subtilly against all grace , because it makes us like unto god ; as in peter , satan winnowes to shake all grace out of our hearts : and to hold it out . especially those of faith , repentance , and holinesse . first , our faith is a sweet morsell to satan● , because we cannot resist him unlesse we be stedfast in faith . his incessant worke is , either to hinder us from attaining , or retaining it , for if he can hold off or wrest from us this sheild , he hath devoured us already : and this he can contrive nimbly . what seeft thou in thy selfe worthy of the fauour of god ? a man of so many & so great sins , for thee to assure thy self of thy salvation , is boldnesse and great presumption . discernest thou not how many doubts afflict thee , how many crosses are upon thee ? for thee to say thou hast faith , is but to feed a fancy ; as if sinnes , doubts , and crosses , could not stand with faith in our father . secondly , repentance ; for , this cuts him short of all . he cannot perswade that it is not necessary to salvation , where the word is taught ; but he will firmely perswade not to repent yet , but deferre it till a more convenient time , for now thou art in thy youth , and pleasures of the world , or in the profits of the world for thee and thine : and these thou must now enjoy , and conveniently enough repent afterward . old age and sicknesse is fitter for sad thoughts , and religious exercises are tedious and unpleasant . and god hath mercie in store , when ever thou returnest unto him , he will put away all thy sins , if they be never so many . and christ hath store of blood , and merit , and thy sinnes cannot be so many or heynous as to exceed his merits . and therefore seeing thou mayest enjoy both the pleasures of this life , and of the other , refuse neither . thirdly , holinesse and exercise of all good works and vertues ; he can tell how to undermine all good duties most subtilly . mountaines of feares , losses , crosses , and difficulties . what need such care , and watch , and working , doth not faith alone justifie ? you will live like a papist , as if you were to be justified by your workes . he can make one vertue or duty shake out another , for , he cā in hearing gods word , cast in a serious & good meditation ( which were profitable at another time ) to hinder hearing , to distract the minde , and make a man heare without profit . or set him on reading , or praying ( things good in themselves , and at another time ) but now hurtfull and unseasonable . he can cunningly make one of gods decrees crosse another , whereas they are all dependant and strengthen one another . what needs all this strictnesse and study of holinesse , and all this businesse in mortification , sorrow , forgoing delights , change of life ? if god have predestinated thee to salvation , thou shalt be saved without all this adoe : and if thou beest not ordayned to life , doe what thou wilt or canst thou shalt never be saved ; as if god who decreed the ends , had not also decreed the meanes . but his seaven heads to a carnall man can by gods election , overthrow sanctification , whereas the apostle saith plainly , he hath chosen us that we should be holy and unblamable . fourthly , he can by one ordinance of god make void another as acts . . devout women raise persecution against paul contrary to prov. . he that turneth his eares from hearing the law , his very prayer is abominable . these ordinances must not be divorced . if he cannot hinder good duties he will do what he can to blemish them , and this especially two wayes . first , by thrusting them forward by evill meanes , and causing men to doe good things in an evill manner , and then all the grace of them is lost . he cares not if saul sacrifice , so he reserve the fat beasts against the commaundement . peter hath a care to preserve himselfe , but it must be by lying , and denying his master . he hath a care not to offend the jewes , gal. . but if he do therefore dissemble and deale deceitfully with the truth : here is a good matter marred in the handling . iudas hath a care to be rich , but it must be with selling and betraying his master . and now men must provide for their families , but with prophaning of the lords day , lying , swearing , forswearing : they must seeke to recover their goods and health , bfit it must be by running to the devill , and by witches , as , asa to the god of ekron . ministers must be hospitable , and keepe good houses , and live to the credit of the ministry , but it must be by heaping up of coines without measure , ambition , and base arts of flattery , and opposing the truth of grace , which is the ladder many raise up to themselves to rise by . servants would be liberall and charitable , but it must be by deceiving their master . secondly , by propounding to good actions bad and unwarrantable ends : and now though the thing be done , yet all the recompence is lost . popish persons doe a great many good workes , materially good , give almes , and fast , and found hospitals , and churches &c. but while they doe all this to merit , all is lost . protestants , do duties in themselves good , give almes , part freely from their money to pious and charitable uses , come to church , heare diligently , speake feelingly , professe forwardly , uphold the ministery carefully , if the end of this be to be seene or approoved of men , as our saviour saith of the pharisees almes , verily they have their reward . absolom is very civill , curteous , and pleasing in his carriage , but it is to undetermine his father , and steale mens hearts from david . the dragon cares not how good thou either art nor how much good thou doest , if it be not for goodnesse sake . iii what good he can neither hinder nor thus blemish , he will openly disgrace and revile : for he rageth against goodnesse , so that he never ceaseth to cast false and scandalous reproches and imputations against it . whether the goodnesse be personall or , sociall . for personall goodnesse he can blacke and staine it , he can charge christ himselfe that he casts out deuils by belzebub . and job , that he serves not god for nought , he is very devoute , but a very hypocrite ; and annah , that while she prayes within her selfe , she is drunke : ioseph thinkes maries conception of christ to be adulterous . he can and doth at this day make hatefull the very show of religion , under termes of puritie , precisenesse and hypocrisie . he can scorne men for coming to church , and carrying bibles , as pharaoh , yee are too idle , when israel spake of worshipping their god . he can scorne men for reading scriptures , prayers and singing of psalmes in their houses : for are not these manifest markes of hypocrites and dissemblers ? for to be zealous against sinne and corruption is , not to know what spirit he is of , or what he would have : nay , he hath his teachers to disgrace forwardnesse in religion , and warne men to beware of such hot courses , which onely a few haire-brained men take up . thus wee know heare and see this sect every where spoken against , which is the sect of christ himselfe and the holy apostles , who for all their holinesse could not avoid the rebukes of holy religion , much lesse can we . for sociall goodnesse , which is the practise of goodnesse in societie , here above all the dragon shewes himselfe the accuser of the brethren : for as in the primative church , he oppressed the truth with malicious reports and slaunders : that the poore christians in their private assemblies were incestious , conspirators , sacrificers of infants ; and putting out candles went promiseuously to all kinds of barbarous lusts : so also in latter dayes , the priests and friers in their railing sermons . anno perswaded the people that the lutherans of paris assembled together to make banquets in the night ; and putting out the candles , went together after a beastly manner . and the sorbonists accused them , that they maintained that there was no god ; no immortalitie of the soule ; no resurrection of the dead ; and denyed the divinitie and humanitie of christ ; and all articles of true religion . fox pag. . and at this day , as nothing is more fruitfull then the communion of saints , and holy societie , by brotherly fellowship , so nothing is more reviled , disgrased , censured . the dragon can easily meete with godly christians if they joyne in any good duty , though in their owne houses privately among themselves , in prayer , conference , repetition of sermons , and cry downe those as unlawfull combinations . but let never so many combine , in drunkennesse , dycing , carding , swearing , from one weekes end to another , there is nothing made of such neighbourly meetings . nay let hundreds and thousands meet on the lords day , at footbals , cudgels , fightings , there is no evill in such meetings ; the dragon that drawes them together , makes no complaint ; and why should wee marvaile that hee , whose industry is to hinder every thing that is good , should so far prevaile in that which is contrary , and mightly buildeth up his owne kingdome ? iv hee hath notable devises to frustrate such good actions and duties as he cannot hinder or interrupt : so as after sowing of much seed , there is no reaping or joy in the harvest . first , in generall he cares not greatly how many good things thou doest , how charitable , how devote thou art , how diligent and laborious even in that which is good ; so he can keepe thee without the care of sound conversion , and from serious repentance , for he knowes that all that is done before conversion is hatefull to god. that of thistles no figges can be gathered : that out of a reprobate soyle can nothing be yeelded , but noysome weeds , and poysonfull plants , what goodly shew soever they make ; that before repentance the sacrifice of a man is sinne , and his very prayer is abominable : what cares he how much and often thou pray , so thy prayer be frustrate : but whiles thou regardest wickednesse in thy heart , hee knowes god will not heare thy prayer . neither cares he what good thou doest , so thou be proud of it , and say , lord i thanke thee i am not as this publican . if he can get thee to thrust thy glory betweene thy actions and gods glory he hath frustrated all thy expectation . more specially , if he cannot hinder thee from hearing the word , nor for shame barke against the action , he cares not so he may frustrate it , which he can do by many slights . if he can make thee receive it without faith ; he knowes the word is unprofitable if not mingled with faith , nay hurtfull , for he that knowes his masters will and doth it not , shall be beaten with more stripes . without love ; for if thou receivest the truth without love of it , god wil at length give thee up to strong delusions , thes. . without change of heart and life ; what cares he if thou heare every houre a sermon , so all be put into a riven vessell : if thou hearest . yeares together never so diligently , if thou holdest thy sinne , and abidest a hatefull wretch , spitting poyson against the word and preaching of it . secondly , he cares not how civilly and soberly thou livest , without open grosse breaches of the law , thou art no drunkard , murderer , blasphemer , theese , sodomite , all this pleaseth him well if so he can make thee hereby reject the gospell , for all this while thy righteousnesse doth not exceed the righteousnesse of the scribes and pharisees . nay , if he can make thee stumble at christ , he knowes no fall into hell is like that : it had been better thou hast never heard of him . thirdly , he cares not greatly what a religious life thou makest show of , what strong conceit of faith thou hast , how joyfully thou receivest the glad tidings of the gospell : how resolutely thou professest the gospell ; if he can frustrate all this profession . either first , by keeping thee from being beaten downe by the law , for then all the foundation is deceitfull . or secondly , by neglecting the meanes of faith , for then he knowes thou nourishest but a fancy for faith . or thirdly , by making shipwrack of faith by corrupt conscience , while he holds thee fast in some sinne or sinnes , as lying , cousening , swearing , usury , gaming , or deceitfull courses , or loosenesse of life : for now bragge of faith , and say thou wilt never forsake the gospell : i say thou shalt never hold it out , for thou canst not favour it and thy sinne too , which it favours not ; in heart thou deniest it , and easily wilt with thy mouth . fourthly , he cares not how zealous and forward thou art for the time , and how many things thou sufferest for the gospell , so it be in vaine : some magistrates are good and forward at first for a fit : some ministers are best at first , as saul , iudas &c. but after comes the bad wine , and the lees and dregs are in the bottome : and many remitting of their first loves , fall to loosenesse , contempt and spight of the way . satan hath now frustrated all : true grace proceeds and holds out , now he knowes these were never good . i● now for evill actions the dragon sets all his seaven heads a worke to thrust them forward , and that especially two wayes . first , because he cannot make them be good , he can make them to seeme good till they be acted . he can hansomely apparrell them , and make them appeare next to vertues . the eating of the forbidden fruit will make our parents as gods : extreme covetousnesse is but nearnesse or good husbandry , wrath and cruell revenge is but manhood and spirit , unfruitfull wasting of our time is but good-fellowship and neighbour-hood . neutrality in religion , when a man is neither fish nor flesh , hot nor cold , is to be moderate , discreet , and a wise man. to neglect the study , & preaching of gods word , and to carry men from the simple truth to royes , and froth of humane spirit and wit , is profoundnesse and depth of learning . revel . . . for how else came schoole-learning to banish the scriptures , for many hundred yeares , but under pretext of a deeper learning ? to be earnest and an hot pursuer of these hot & precise fellowes , is to be a good zealous protestant . and to thinke they doe god good service , in killing and burning his saints , in stabbing kings , massacring innocents and blowing up parliaments , is to be a resolute catholike . thus skilfull is this seaven headed beast to wrap up all his poysoned pills in some sugered pretence , and perswasion or other : he can make them seeme neare allied to vertue and grace . secondly , if he cannot make them seeme good , yet he can so gild , and hide them , as they shall seem lesse evill . when a man in rude and wicked company hath made himselfe beastly drunke and swinishly unreasonable : it is no great matter , he would be loath not to be counted a good and kind neighbour and not disgrace himself so much as not to pledge his friends health . when he hath in anger and rage cursed , sweared , rayled , and quarrelled with his neighbours , it is a fault indeed : but no man is a saint , and it is in some mens nature to be more cholerick then others ; and thus comforts and confirmes himselfe ; uncleannesse , fornication , adultery , great sinnes against the fountaine of mankind are slighted : it is but a common error of youth , and age will mend it . ordinary oathes , by faith , troth , masse , mary , and by god himself , are but small sinnes ; the custome takes away the sense , but not the guilt . secret sins which other men see not , he can make a mans selfe not to see them : and those which dig into the bowels he makes appeare but as the scratch of a pin . many sinnes are practised by the most and greatest , nay even good men and professors will card , and dice , and prodigally waste their time , and now they are priviledged sinnes and vanish into nothing . the third head wherein we shall see the subtill working of these seavē heads against the woman is in respect of his assaults , which are most subtill : for never was there such an engineir so expert to winne and hold : as shall appeare in some instances . his first stratagem or assault is to intercept victual from the christian souldier : which if he can doe , he need nevet strike a stroke ; well he knoweth that where vision ( which is the churches victuall ) fayleth , the people must perish . in the siege of samariah . . king . the famine made them eate one another . and in the siege of jerusalem , the pittifull women sod their owne children for meate , and eate the fruit of their wombe a spanne long . lament . . . and in that by titus and vespasian , more were slaine by famine then by the sword : and so this enemie bestirres himself to prevent victuall from us , which he can and doth many wayes , while one would thinke he intended no such thing , as , by hindering the preachers and purveiors of the lords campe under pretence , as was aforesaid , of unity & the like : or stirring up his preachers to preach against preaching , as too much , too often , or too plaine , and too vulgar , and is not ioabs hand , the dragons hand in all this ? did ever the spirit of god utter one syllable in all the bible against preaching ? did not the apostles rejoyce that christ was preached any manner of way , even by evill men ? and is that spirit apostolicall that repines at much preaching of christ , by good men ? is not christ lifted up in the preaching of the word ? and is he a preacher from christ that envies his exaltation ? by hindering men from comming to the ministery , he can thrust in a number of distractions , which negligence hath made urgent , and then perswade very pleasibly ( as he did good martha ) that they shall doe very ill to sit downe at the feete of christ at such times ; they must leave that to such bad huswives as mary , whom if christ ●ad not justified that she had chosen the better part , she had beene checkt at all hands . if he cannot hinder them from comming , he will come with them to hinder their hearing : well knowes he , that no man would looke for a devill in the church ; at so good an exercise : and therefore when men thinke him farthest off , he will be sure to be nearest . now he cometh to steale away the word , not as other theeves to convert it to his owne use , but to prevent thine . quest. how doth he steale the word from men ? answ. first , by thrusting in a world of worldly and wandering thoughts of profits or pleasure which fill up the roome , and divert the mind from the word in hand ; and here he mightily prevaileth , as by his owne subtilty , so by gods just judgement , upon them who deny god , their heart , mind , & thoughts in his service ; the devill must have them . secondly , if bad and idle thoughts be repelled , he can thrust in better thoughts and meditations , on which while the mind setleth , the businesse in hand is unprofitable to them : or he can while they should heare , make them devout in praying , or diligent in reading , wherein how can they choose but thinke themselves well occupied ? but are circumvented by the seaven heads , who can overthrow good things , not by evill only , but by good . thirdly , by binding up their senses , and casting them asleepe , least they should heare and beleeve . a fearefull sinne of many who seeme to have taken some graines of some opiated hellish confection to cast them asleepe . or , if he cannot shut and bind up their senses , he can draw them aside to outward objects , on this or that person or occasion , and set them a tatling or gazing or some other unfit exercise , and all to divert the mind from the one thing necessary . if he cannot hinder them from reverent and watchful hearing : thē he casteth about to intercept it from the heart , and life . he will call the word into question as he did gods owne voice to eve : and so not mingling it with faith , he knowes it must be unprofitable . or if he cannot question it , he deviseth to make men fall out with their meat if every thing be not to their mindes , either it wants latine , and learning ; or it is too tart and personall , it shall go hard but some dislike shall fall on the man or the matter ; iohns austerity , christs familiarity , all shall be distasted . pipe or mourne to froward children all is one . or if they heare it with pleasure and affection , then he will make them beleeve that to heare is enough , without all due meditation in the mind , or expressing the power of it in the life and practise : he cares not greatly if they chaw it a little , and turne it over their tongues by speaking of a point or two , so as there it rot betweene their teeth , and starve faith and good conscience . or if they begin to practise or shew any fruit at all , then he hath some agent in a corner to advise him to be wise and be not led away by sermons , he shall be noted for a favourer of such as will be little for his credit . thus elimas sought to turne the deputie from the faith . paul spying him catching the word . oh full of all subtilty and mischiefe , child of the divell . or by open scoffes and reproaches daunt them who are unsettled , from the profession and practise of godlines . thus satan keepes infinite soules starving and fasting so as they are never able to hold out in the incounter . a second stratagem of satan in his assaults against us , is in regard of our weapons , and here he attempteth two dangerous plots . first , to disarme us , to keepe us naked , and destitute of armour . if a captaine can keepe his enemies from weapons , what needs he more for victory ? the philistims to hold israell under their bondage . sam . left never a smith in israel , who might helpe to arme them . and if satan can keepe men naked without armour he hath enough to hold thē for ever under a hellish slavery . quest. but how doth the devill disarme the christian ? answ. two wayes . by driving men to sinne against god , so as now they are naked and destitute of gods favour and protection . exod. . israel making a calfe was naked . and balaam could not curse or any way overcome israel , but by entising them to commit , first , corporall fornication , and then spirituall , and this made a fearefull breach among them . by perswading men to put off or lay aside their weapons or some part of their armour for a while . he knowes when we lie open in any part , and can there hit and wound us , as , he can easily perswade to remit prayer ; to be weary of faith , his shield , for the weakenesse of it ; to crack a good conscience and to straine a little ; to dislike the profession for the suit and service of it ; to slight the preaching or reading of the scripture , and so cast away his word ; or in time of peace and securitie to suffer his armour to hang by the wals rustie and dis-joynted , not considering that the adversarie takes no daies of truce : nor the apostles precept , to put on the whole armour of god : as good no armour , as not put on . secondly , if he cannot get us to lay aside our armor , then his next drift is to turne them the wrong way . if he cannot wrest it from us , he will seeke to wrest it against us : it was the glory of davids victory that he tooke off goliahs head with his owne sword ; and many times and waies doth satan glory in such conquests over us while wee little discerne him , for , that he ever conquers us by our owne corruptions every man can conceive : which , what is it else then to fetch his weapons out of our owne armory ? but , which we lesse discerne , he beates us , and overthrowes our graces , not by corruptions onely but by our graces . as , if we be sorrowfull for sinne , he will have us swallowed up of sorrow . cor. . . if wee be zealous , he will carry us so far as the disciples , who will call for fire from heaven ; the fire that should warme the house , shall burne it : if wee be humble , he can make us proud because wee are humble : in maintaining our christian libertie , he can easily bring us to licenciousnesse : in hatred of our former prodigalitie , he can easily draw to more hatefullc ouetousnesse : and how easily shall wee thinke that to be a vertue , which is contrary to a former vice ? the word of god , a principall weapon , he can easily turne in our owne hands against our selves . first , sometimes by hiding some part of it , which is as a breaking short our sword , so as it cannot reach to offend our adversary , or defend our selves . to embolden men in sinne , he alledgeth ezek. . & . as i live saith the lord , i will not the death of a sinner , but hides and breakes short the next words , but that he repent and turne . and tim. . . who would have all men saved , but breakes off the next words , and come to the knowledge of his truth . so , to bring christ to presumption , he alledgeth psal. . he shall give his angels charge and they shall keepe thee &c. but breakes off the words in all thy wayes . secondly , sometimes by inferring on words of scripture diabolicall conclusions , as , christ died for al , therefore thou maiest live in sin . he that provideth not for his family is worse then an infidell , therfore thou maiest be covetous , earthly , unjust in word & deed ; a remedy worse then the disease ; to avoid infidelity by a greater infidelity ; for never can he speake truth but to deceive , and in nothing can he more plausibly hide his lies , then in words of truth , and most of all in words of scripture . thus satan foyles us with our owne weapons . a third stratagem of this seaven heads is , they are very buisy to breake our rankes , for thus an army is soone discomfited . this policy ioshuah used against the men of ai. chap. . . he set part of the army before and part behind in ambush ; who when they arose , so troubled the enemies rankes , that being disranked and confounded , they could not stir any way to escape ; and thus dealeth the dragon . the rankes of christian souldiers are their callings ; which are of two sorts : generall calling of christianity : and the speciall calling in which station every man abideth . if satan can interrupt or hinder either of these , he hath drawne us from our wall and fort , and soone foyleth us . the duties of our generall calling are praying , reading , conferring , meditating and the like ; in which we must stand continually , as the apostle , pray continually , in all things give thankes . set the lord continually at thy right hand ; if satan can winne us to discontinue these duties at any time , he easily winneth his purpose against us . example in holy david sam. . he was wont in the afternoones to be praising god , praying , meditating in the statutes , compiling holy psalmes ; but now he must have a nap ; after that , he spies a woman washing her , hence was his adultery , and to hide that sinne addeth the murder of his faithfull captaine uriah . our speciall callings are our rankes , and if he can turne us out of them , which are our way wherein wee have the promise of gods protection ; he easily overthrowes us . idlenesse is the devils pillow and anvell ; an idle mind emptie of good , is fit to be filled with evill , whereas looke as a full vessell can receive no more , so an heart filled with godly meditations , or an hand full of good exercises , leaveth no roome for satans temptations , nor leasure for his designes or enterprises . we must therefore abide diligently in our callings , which are a schoole and exercise of many graces , as humilitie , obedience , patience , faithfulne , experience of gods blessing , power , and providence , with daily exercise of the word , and prayer , to sanctifie them , all which are notable bulwarkes against the incursions of the devill . a fourth usuall stratagem of satan is to dissemble a flight when he need not , when he doth not . thus judg. . . the israelites after two foyles drew all the beniamites out of the citty by dissembling a flight , and by such as were laid in ambush ( of whom the enemie was not aware ) cut them off every one . so satan often dissembles a flight for his owne advantage ; for , first , he can and often doth depart from vexing and afflicting men at the command of the loosing witch , nay instead of hurting he will offer his help . but to binde his servants more obse quiously unto him . to draw the faith of men from god unto him , and reject dependancie on him , and the lawfull meanes , and so do homage to the devill ; and is not this flight a mighty conquest ? secondly , he will give a man leave to leave some sinne , so he can get him surer into another extreme : and then he thinkes this must needs be a motion of the spirit , because he concludes it cleane contrary to that which he tooke to be a motion of the flesh or divell . thirdly , after much struggling and resistance he departs and seemes to fly , but his flight is his forest fight ; for , he departs but for a season . never but to renew his forces and assaults , to bring seaven spirits worse then before . to bring us into the sleepe of securitie , as conceiving both , weakenesse in our adversary . and strength in our selves to resist him . a fift stratagem of the dragon , he can greatly weaken the christian and much availe himselfe by light skirmishes , and proveth most dangerous , when he seemes to intend least danger , as , first , he will begin mannerly with one sinne , and what great danger can be in that which is so necessary too as he cannot thrive without it ? as , to lie or sweare for advantage , or to take usury to live by , to be a non-resident , a gamster , or a sociable man , but he knowes : one sinne never goeth alone ; one sinne cannot keepe it selfe warme without another . one sinne suffered is like a hole in a ship , which will sinke a ship of the greatest burden , somewhat more slowly but as surely as if a whole side were shattered out . let thy fraught of graces be never so rich , one raigning sinne will wrack all . one agag spared shall cost saul his kingdome , and his life ; one dramme of poyson is enough ; one swine in a garden to roote up all ; one dead flie shall make the whole box of ointment to stinke ; and one sin raigning and unrepented shall slay the soule for ever . secondly , he can easily prefer and get countenance to secret sinnes , as , evill and wandring motions and thoughts to take up the mind by daies and months , with foule & uncleane desires , and purposes , yea and practises and actions sutable : for , are not thoughts free , and who sees so much hurt in them as in the pricking of a pinne , et fi non caste tamen caute , he that cannot live chastly , yet if he can carry it cautelously and charely , all is well . but the dragon knowes , that , if the foūtaine be corrupt , so are all the streams , and this is a cōpedious way to poyson all that comes from within . that secret sinnes are stronger snares to hold men faster then more open and manifest : both because these are more easily contrived , admitted and continued in . as also because these want those restraints which usually curbe open crimes even in bad men , as shame of men , feare of law , and sting and terrour of conscience . thirdly , he gets no small conquest by holding men in small sins , which are so onely in comparison of greater ; why , is it not a little one , and my soule may live in it ? and , the offence , skarr , noise and punishment of a small sin cannot be great : whereas he knowes , that first , the least and smallest sin , let in , and allowed , will widen and make roome for greater , as a little villaine thrust in at a window will soone set the whole house open to the whole crue of theeves and cut-throats . secondly , as a skilfull apothecary he can disperse the poyson of sinne at first in so smal quantitie , as that the conscience be not sick . but it is that the practice of small sinnes may grow into custome and habit , and that the conscience may at length come to digest it , as meat and drinke with delight , because of the sweet taste in the mouth . and then what delight hath god in him whose delight is in any sinne . the . stratagem of these . heads is , that the dragon gaineth no small advantage by spreading false feares and terrors to dishearten us in our combat , as valorous chieftaines raisé up clouds of dust , o● kindle some false fires that in the smoake of them they may helpe thēselves , and hinder their enemies : thus gideon judg. . by . persons discomfited a mighty host of midianites , by blowing every man a trumpet , breaking every man a pitcher , and holding up every man a burning lampe , by which policy they seemed as many bands as they were men , at which the amazed hoast fled worse afraid then hurt , had they stood their ground : even so satan to discomfit the christian , spreadeth false feares and terrors in their mindes to make them forsake their ground ; and these feàres may be reduced to . heads . . concerning their estates . . concerning their actions . first , for their estates , he terrifieth them with these suggestions , as , that they never had truth of grace but all that ever they had or did was hypocrisie , and dissimulation , or presumption ; all 'to make them out of love withgrace . that god never loved them , for then he would not so afflict them , but dandle them as children ; and this is to shake out the love of god from their hearts , which constrayneth them to duty and obedience . terrifieth them with their owne wants , ignorance , infirmities , unworthinesse , and feare of shamefull fals , as such and such of gods servants , that seemed well rooted ; his scope herein is to make them weary of all . with feare of finall falling a way , and withering if the sunne of persecution should arise , and thus causeth many to cast away their confidence , as if he that beganne the good worke would not finish it . ii concerning actions the serpent spreads many false feares to drive the christian off them , as , in religious actions he objecteth and urgeth the reproaches and many wrongs there waiteth upon forwardnesse ; it is but to purchase generall dislike and disgrace , & expose himself to be a prey ; and as many lions and difficulties are in the way sufficient to cast off the sluggard , and no fewer losses of friends , customers , takings in the trade , his credit , respect of great ones , and the like . here not a few are circumvented . in common and civill actions he perswadeth men , that they cannot live by true dealing without falsehood in word and deed ; and if they help not themselves with lying , swearing , dissembling , unlawfull gaines by usury , and the like ; they cannot trade or live ; and hereby he holdeth many tradesmen in the trade of sinne ; who account nothing evil which may bring them in the goods and profits of this life . to hinder actions of mercy and liberality , he frighteth men with false feares , least by giving , themselves come to need , and so they wrong their family ; as if god supplied not seed to the sower , and as if he that watereth should want raine . see proverbs . . to hinder actions of justice , especially if against a great man ; what know you what you doe ? would a wise man raise a liō , or take a beare by the tooth ? will you pull on your selves a needlesse danger ? thus is he skilful by false terrors to hinder any good ; hereby he doubleth his strength and winneth ground on our cowardlinesse . these things have i set downe , that wee might not be ignorant of his enterprises . . cor. . . being to deale and to grapple with this seaven headed dragon and all the serpentine seed , we must learne that needfull lesson of our saviour mat. . be wise as serpents . quest. wherein is the serpents wisedome ? answ. in . things . the serpent is naturally wise to defend himself frō wrongs , to which end he wil wrap up his whole body about his head , to save and defend that from danger : so must christians be most carefull of their own safety , by carefull respect of their head , namely , the faith and glory of jesus christ , and expose themselves to any dangers to save him , his glory , his holy profession harmelesse ; as the holy martyrs did the serpent or dragon who is the old serpent , and his seed , are very subtill to contrive evill : so christians must be wise and politick to contrive and bring to effect that which is good . rom. . . be wise concerning that which is good ; but simple concerning that which is evill : the object of christian wisdome must be that which is good , and a good cause wisely handled is very gracefull , which made davids face to shine even in sauls envious eye ; because he behaved himselfe wisely in his matters . good rebecca willing to save iacob from esaus fury , hideth her counsaile , by pretending another occasion ; because the daughters of heth were a griefe unto her ; she would send him to padan aram to fetch him a wife ; and so wisely prevented the intended mischiefe . gen. . . and paul used a speciall good policy for himselfe amongst his accusers , who discerning that some were saduces who denied the immortality of the soule , and the resurrection of the dead ; and that some were pharisees that held both , he professed himselfe a pharisee , and cast a bone betweene the two sects , and so slid away betweene them . acts . , . and thus christian policy is as lawfull in our warre against this hellish and serpentine army , as are those prudent policies of the field in externall wars and martiall affaires , squared to the rules of gods word , and to these cautions ; that nothing be said or done to prejudice truth ; or gods glory ; or civil righteousnesse ; or the speciall calling . the serpent is subtile to contrive evill by evill meanes , and this is that wisedome that is earthly , hellish , sensuall and devillish , such are the machivilian policies and desperate shifts to atraine wicked ends , by right or wrong , force or fraud , life or death ; thus ahab and iezabel cōtrived for naboths vineyard , by hypocrisy and murther . thus papists will set up their religion by lies , equivocations , spanish inquisitions , gunpouder plots , and such horrible torments as are likest and come nearest to the torments of hell , whence both their religion and devises to uphold it are . thus many tradesmen are wise to get wealth , by lies , oathes , circumventing and laying snares . but the practise of true wisedome from above is , pure , peaceable , gentle , and by allowed meanes attaineth lawfull ends : the serpents policy is ever joyned with iniquity : but christian policy must be accompanied with innocency , and contriveth good things by good meanes onely , and degenerateth into carnal counsaile , when , even in case of saving the life , unwarrantable meanes are undertaken : as when david to save his life fained himselfe mad : peter denyed his lord ; a protestant to goe to masse with pretence to keepe his heart to god , or a christian for recovery of health or goods , to goe to the witch . the serpent is wise to stop his eares against the charmer , and will by no sweet and cunning notes be drawne out of his hold into danger ; so must the christian be here as wise as serpents by bewaring of men mat. . . godly men must not commit themselves hastily to every one that can speake thē faire , and singing sweetly unto them ; but carefully keepe them out of their snares ; who are like ponds , the water is cleare enough at the top , but at the bottome foule and muddy . let us remember our lord was betrayed with a kisse ; that the apostles suffered most from false brethren who , crept in to spie their liberty . that enemies of grace can make faire weather when they are most stormy within , that the times are dangerous , the persons we have to deale with pernicious , the flights of the serpent mischievous , and if we deale not as wisely as warrantably , they will get beyond us ; that it is the property of folly to poure out al his mind : but wisdome reserveth something for afterward . but especially let us not be carried away with their whisperings and charmes that would draw us from our religion , sincerity , true worship ; let no syren song draw us out of our hold , as those of jesuites , priests , libertine preachers , nor prevaile so much with us as to taste any forbidden fruit . quest. how shall i get this serpentine wisdome to oppose the dangerous . heads . answ. get the feare of god , that is the beginning of wisdome prov. . . psal. . . and to depart from evill is understanding job . . . prov. . . use the meanes appointed , seeke for wisdome , dig for it as for treasures prov. . . minerals lie hid in the bowels of the earth , and are fetched out with labor and hard paines , wait at the gates of wisdome : that is worth nothing which is got for nothing : we must seeke it as silver , covetously , diligently , constantly . make the word thy counsellor , there thou meetest with the wisdome of the spirit , which over-reacheth all the wisdome of the flesh ; david hereby became wiser then the ancient , then his counsellors , then his enemies psal. . the serpent indeed hath a subtilty of many turnings and windings , but in the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manifold wisdome against all devises . it is a faithfull guide against all wandrings : it is as was the cloud in the wildernesse for our motion or station ; an unerring gu●de that leadeth us as wise men to christ : it is the holy card to direct us in this troublesome sea , to escape all the shelves , and sands , and rocks , to conduct us safely to the holy land . pray for wisedome , so did salomon : for heavenly wisdome thou must go to heaven . james . if any want wisdome he must aske it of god , the incouragement of the prayer is , the promise of the spirit of wisdome ; grace , and speech to prevent evils , and disappoint enemies . luk . . the promise that god wil turne wicked mens counsailes to folly , as achitophels sam. . . he will scatter their devises and bring them home on their owne heads . practise true wisdome : the practise of true wisdome increaseth it . the dragon is subtile by long experience and practise , against which we shall well oppose this experimentall and practike wisdome . deut. . . this is your wisdome . quest. how may we practise this serpentine wisdome . answ. in respect of god and the things of god , true wisdome wil provide for it selfe the best things . in vaine is that man wise that is not wise for god and himselfe . prov . . sound wisdome will provide the best estate for it selfe ; wise virgins will prepare oyle as well as lamps , and the wise merchant will be sure to purchase the pearle , though it cost him his whole estate : true wisdome will first seeke the kingdome and the righteousnesse of it , then other things : true wisdome esteemeth godlinesse the greatest gaine , and is provident for it selfe . true wisedome is watchfull of it selfe ; it will observe what evill it is most prone unto , and there fence most carefully ; as cittizens beseiged doe the weakest part of their wall , and there keepe strongest watches . it knoweth the dragon watcheth all occasions , and so it doth for it selfe ; and seeing it knoweth satan fitteth his temptations to every estate : it will observe it selfe , in prosperitie to watch against pride , in adversity to watch against impaciency , it will observe opportunities offered and accept them for gods glory , and the good of himselfe and others . in good duties it contenteth not it selfe , that they be done unlesse they be wel done , and in a good manner by good meanes , to right ends , and in all right circumstances , as knowing he must not onely do good , but be wise to do good . it will do all the good it can , if it cannot do all the good it would , for so the dragon doth in evill . it will be in lesser duties and commands as conscionable as in greater . psal. . . when i have respect to all thy commandements . in temptations to sin . it thinketh not it self gotten on t of sinne by running unto the other extreme . it will abstaine from evill and from the appearance of evill . it will abstaine from evill though good might come of it , rom. . and so preventeth the tempter , who ever thrusteth on evill under the colour of some good by it . comfort to the church not to feare the high reaches and deepe devises of the enemies , for , the wise god taketh the wise in their craftinesse and breaketh the head of the crooked serpent and dragon of the sea , isai. . . though the dragon have . heads , our head is wiser then them all ; in him are treasures of wisdome and knowledge ; dragons may hide their counsailes from men ; but not from him who hath . eies to foresee and prevent all mischiefes from his church , zach. . he hath the . spirits of god. rev. . . that is a most absolute wisdome and power , to repell all the dragons subtilties . ob. what is this to us ? answ. yes , these . spirits are sent into all the world . vers . , . the head hath wisdome for all the members , and understandeth not for it self only , but for them . he is made of god to us wisdome as well as righteousnesse . cor. . . though charmers whisper and busily pull many from the truth , yet by this wisdome of thy head thou maiest discerne betweene truth and error ; betweene the voice of a shepheard , and of a stranger . let never so many false prophets goe out into the world ; thy comfort is , thou art of god and hast overcome them . though tyrants and antichristian powers should draw thee before councells and consistories , feare not what to say , in that houre wisdome shall be givē to thee , as the poore silly martyrs , to cōfound the mighty and learned . though in the world thou art counted silly and simple , to crosse thy selfe in the reputation of it , be content , let others be wise in the world , be thou wise by the word , so shalt thou be wise to salvation , when worldly wisdome shall end in folly and damnation . and ten hornes ] now wee come to the fourth propertie of this dragon namely his power and strength called , here ten hornes : where consider , . what those hornes be . . the number of them . the word horne properly taken is wel knowne to be that part of the beast wherein is his chiefe strength and beauty : but in scripture it is commonly taken metaphorically , and signifieth strength , might , power , kingdome , glory ; sometimes in the creator . sam. . . the lord is the horne of my salvation , that is , my powerfull and glorious saviour . sometimes in the creature , and thus great provinces , and princes , and those mighty kings and kingdomes which like beasts with hornes , both defend themselves , and offend and hurt one another , are usually called by this name in scripture . dan. . . the fourth beast ( by which some understand the romane monarchy , and others better , the asiaticall kingdome of the selucidae ) was fearefull and terrible , and very strong , it had iron teeth and devoured and brake in pieces all before it , and it had ten hornes , and those were ten kings that should rise successively : and ver . . another little horne , that was antiochus epiphanes ver . . called little , because he was yongest brother , and had no right to the kingdome , before whom there were three of the first hornes pluckt away ; that is , . kings who had right before him , but all made away by him , that he might come to the kingdome . and the beast , rev. . by which is meant antichrist , is said to have . heads and ten hornes ; here in agreeing with this dragon ; both of them are monstrous , and though they are divers beasts , yet resemble one another in great correspondency , and those ten hornes , are expounded to be ten kings , vassals of antichrist . cap. . . here by hornes i understand . in generall the mighty power and strength of the whole dragon , both head and members , that is , of satan , and his instruments , against the woman the church in generall , thus . zach . . the prophet saw a vision of foure hornes , and the angell expoundeth it ; saying , these be the hornes which have scattered iuda , israel , and ierusalem , that is , the enemies which oppressed the church , called . hornes , not in respect of number , as if there were no more , but of universalitie , because they make waste and havocke of the church , in all the fowre costs and regions of the world ; as , east , west , north , south . as ; on the east of judea were moabites ammonites , and idumeans . on the west were philistims . on the south egyptians , and ethiopians . on the north , syrians , assyrians , and babylonians . so the church is beset with these foure hornes . ii in speciall the excessive power , and glory of the imperiall dragon , or romane emperours , who most of them were successively armed with as much power as cruelty , to wast and destroy the woman , that is , the first churches and christians of the new testament ; to which story the evangelist john in all this vision hath speciall reference , as wee have already in part shewed , and shall declare further all along as we come to the particular . the number tenne hornes , this may be taken two waies . definitly , and with limitation and restraint , to a certaine number , and so hath an eye either to the ten bloody tyrants , and persecutions under those emperors or to the ten kings and kingdomes of europe , which were under the romane empire , who made themselves vassailes to that dragon , and gave that power and hornes to him against christ , and his spouse , this woman . or rather , which i thinke the better , we are to take this number here indefinitly , for all those kings and princes and captaines under them : who leagued and banded themselves against the woman , which by the perfect number of ten , are noted to be exceeding many . because this number is often so taken in the scripture , for an uncertaine but a very great number , numb . . . they tempted me ten times job . . . ye have reproched me ten times , that is , very many times rev. . . ye shall have tribulation ten dayes , that is , many dayes ; a certaine time for an uncertaine ; and the whole visible church is described by tenne virgins , that is , a numerous multitude of professors , math. . i take in the instruments and agents of kings and princes , because the horne properly ariseth from the head , and those instruments of violence and fury sent from their heads and commanders are aptly meant also by hornes . because of the number here are but seaven heads ; but ten hornes , not so many heads as hornes , and so there are more executors then princes , more instruments then captaines and heads and generals , and the title aptly bringeth them in all . the church of god is among the wicked as among so many horned beasts of great power and place to hurt and oppresse : see psal. . . many buls have compassed me , even mighty buls of bashan and vers . . doggs have compassed me ; as a fearefull hare beset with a kennell of doggs is in great danger : so the weake woman here beset with fierce and ravenous beastsand : vers . . save me from the lions mouth and from the hornes of unicornes . hence dan. . the calamitie of the jewes is from the foure beasts ; that is , those great monarchs and rulers , described under the name of sundrie beasts , which with strong hornes fought one against another , but all against the church : and every where tyrants are called in scripture lions , beares , unicornes , wolves , for their cruelty in themselves , and for the oppression of the people of god. mat. . our saviour forewarneth his disciples of their condition ; i send you as sheepe among wolves ; and these have force and power far above the sheep . to come to the times here aimed at : how was the church in the beginnings of the new testament pushed and goared with the hornes of these beasts , such as herod the son of antipas , who beheaded iohn ; and herod agrippa , who slew iames with the sword , and persecuted peter delivered by an angell , acts . such were felix and lysias , and festus , who used their hornes , power and places to persecute paul and christians in those daies . and after these , how lamentably was the church wasted by the romane persecuting tyrants , even those ten imperiall hornes , and other savage dragons , untill constantine , who all imbrued themselves till they were all red with the blood of many thousands of christians ! in regard of the wicked themselves , who all of them by nature are furiously and impetuously like bruit beasts carried against grace and piety , and as little restraint have they in themselves as furious beasts unlesse god by common grace restraine them , or by speciall saving grace change them , and make them of lions , wolves , beares , cockatrices ; kids , lambs , and harmles creatures . isa. . . for so there the prophet stileth men in their nature , because their enemies are so cruell and sanguinary , more like beasts then men . godly men go soft pace in the way of godlinesse , because they have a restraint in their reliques of flesh present with them ; but wicked men , without restraint of grace , as bruit beasts , rush upon mischiefe , as the horse into battaile ; if the godly walke they can run ; if the saints runne : they can fly ; if the godly bee foot men : they are light horsemen . in the church . . the sins of the church often strengthen and sharpen and multiply the hornes of the dragon . psal. . . . o that israel would have walked in my waies , i would soone haue humbled their enemies : through the whole story of judges so often as israel sinned god gave them into the hands of oppressors . cap. . . cap. . cap. . . the afflictions of the church make the enemies lift up their hornes when they see and heare of their troubles and foyles , when they see that their prayers and exercises of religion cannot help them , especially when they see god for their humiliation leaveth them as a prey in their hands , this maketh them exult as against christ on the crosse , he trusted in god , let him deliver him ; want of grace , yea hatred of grace maketh them insult where they should pity ; not thinking the same or worse things may be fall themselves . lam. , . and . . the continuall estate of the church is to bee in the world as a wildernesse , wherein what can they looke for but to be environed with wild and furious beasts ; that is , evill men , who for their disposition are as wild and fierce as tygers , lions , leopards , cockatrises , because both of their power and desire of hurting and making a pray and spoile of the church . the world , in which the church is a stranger , affordeth to her natives all her aide and mighty meanes to furnish them against the church , which maketh them advance their horns on high , in pride and fury against the church , for they have carnall wisdome , prudence , policy in martiall exploits ; and whereas a good conscience can go but one way ; they can shift into a thousand by waies which is their advantage . they have multitudes , power and strength of arme , and flesh , wherein they boast and glory . they have armories , defenced castles , citties , and can want no weapons of death against the woman . they have treasures , revenues , wealth , large possessions , gold of india , which are the sine ws of warre . they have friends , allies , confederates , holy leagues , auxiliary forces , and supplies , and in these they lift up their hornes , and are made very strong and bold , for , those that have no part in god , glory and pride themselves in every thing , but god. quest. but what doth the lord all this while to suffer the dragon thus to exercise his rage and domineere over the church ? can he help all this , and will he not step out for his church ? answ. the lord hath sundrie good ends of this his providence . for , he so ordereth the matter as that the church must be conformable to her head , and the servants not above their master ; christ himselfe was in the wildernesse with wild beasts , expecting the great dragon to set upon him , as he did in three horrible and hellish temptations : and through his whole life he was beset with these horned beasts , among whom the principall was herod ascalonita ; who as soone as he was borne , sought to slay him , and devoured all the infants of bethelem , hoping he had bin within his net : and pontius pilate the romane president , who with the scribes , pharisees , and chiefe ●●iests , crucified and put him to death , and yet who can deny that he was the son of his love , and most deare unto his father ? he doth it not to extinguish , but exercise ; not to destroy , but trie their faith , patience , and graces : for grace is like gold , the oftner tried in the fire , the purer . rev. . . to acquaint them both with their owne danger , and so to stirre them up to a constant watching , as also to let them see their owne impotency and weaknesse , so to drive them out of themselves , to relie on his strength and power : who is onely able to overmatch these mighty hornes in mans eie . to weane them from the love of this world to which wee are all naturally wedded ; and to hye themselves through it as through a dangerous wildernesse . so davids soule was weary with dwelling in mesech . to advance not onely the patience of god , suffering his enemies to rise to such a height ; but also to manifest his great care , and provident eye over his church , by whose almighty power this small flock of sheep is safe amongst a drove of wolves lions , and a whole foxest of foxes and dragons . take notice of the perpetuall condition of the church and her dangerous estate , that wee may not marvaile or take offence at the tumults and hostile forces , raised against the church at this day . let not the might and power of the enemies gathereed against her dismay us , nor their great and puissant armies and captaines ; nor that royall and imperiall forces are raised against this poore woman utterly to destroy her ; this is no new thing , that mighty hornes , and the highest of all humane power should lift up themselves against her , she hath from the beginning beene acquainted with such tryals . nor let us startle at the multitudes of enemies & princes , and armies , that stand about her ; it is not the first time that ten hornes at once have assaulted and pushed her ; nay , seldome shall yee see this woman but in the midst of these ten hornes , al ready to make a present spoile of her . neither let the fiercenesse and savage disposition of them against her be strange to us : seeing they are the dragons hornes , dragons are guided by no law but by their owne fierce and truculent nature , flying upon their prey without all pity : but no cruell and truculent beast or dragon is so fierce against men , as wicked men are against the woman : no law of nature or nations , no bond or tye , no respect of sex or age stoppeth them , but pitilesly without all mercy , the dragons seize upon young and old , male and female , high and low , nocents or innocents , if they fall in their way ; whosoever professe the feare of god and true religion against them they are gathered : see it in one example : haman , because mordecai will not bow to him because he was of another religion , getteth to the king , enformeth against all the jewes , as having a law and religion of their owne contrary to the kings : and it was not for the kings profit to suffer thē : presently without any course of law , no man being heard , nay no man complaining , but haman privatly slaundering ; the king delivereth the whole nation men , women and children some . or . thousand persons to death and bloody buchery al in a day ( but that god prevented it ) a thiefe or guilty fellon shal have a due course of law , & shal not be condemned unheard : sometimes pity spareth a seditious and rebellious multitude that have deserved death , because they are many . after warre and hot blood , the most furious enemies will spare such as are overcome , though they would have spoyled and not spared them in hot blood . in sacking and taking cities the conqueror often in humanity spareth women & children , when their lives are in their hands : but in this cause of religion , these horned dragons put off all humanity , & cloath themselves with barbarous & more then brutish cruelty ; no humanity nor humility , no intreaty nor sex , no age nor place can plead for one drop of pity ; as in plentifull examples both old and new , might be proved , namely , the french massacre , . and our owne powder treason . quest. but what , shall the church be devoured by so many and potent horns ? how can a silly weak woman be safe among them ? ans. no : this woman was never yet overcome by them , nor shall be , she may be tyred , terrified , pusht , wounded by them ; but not overcome : for , the dragons great power is but limited and restrained : as satan must not touch iobs wise , and laban against his owne evill intention is commanded , gen. . . take heed thou speake nought to iacob save good : so can they doe nothing against iacob which is not good , or shall not be turned to good . though their power be great , yet there is a greater and over-ruling power , which curbeth them both in the attempting , proceeding , and ending of their intentions . herod , pontius pilate , and the gentiles can attempt nothing against christ , but what the hand and counsaile of god hath before determined to be done . act. . . in the executiō this over-ruling power can blunt their hornes at his pleasure , if esau be come forth with a band of men to revēge on iacob , this power can turne their hearts to favour his brother : in the end they are over-ruled , for wheras they would make no end of pushing and goaring , he will have them go no further then he please . and the rod of the wicked shall not alway lie on the lot of the godly . the hornes of the dragon have great power , but being set all against god & his saints , it cannot prosper job . . . who was ever fierce against god and prospered ? their power shall never effect all their wils , being so contrary to the will and counsaile of the almighty : their will is to destroy and roote out the saints of the most high , but his will and counsaile is onely to chasten them : their will is not onely to destroy the person , but the faith also , & fortitude ; but they can doe neither : for though they may prevaile against the persons of some members , yet never against the person of the woman the whole church , and those that are overcome of them in respect of life , are never in respect of faith , the gates of hell cannot prevaile against that : so as though they be slaine they are never overcome . although mighty hornes are raised up against the woman , yet hath god raised up for her a more mighty horne of salvation . luk. ● . . even the horne of david , stronger then they all , the greatest enemie of the church is but as antiochus , a little horne to him . ob. but here are ten hornes , what is one horne to so many ? answ. christ our lord and head wants not a sufficient number of hornes to encounter the dragons ten hornes , rev. . the lambe hath . hornes : though the dragon seeme to exceed in number , yet doth not ; for the number of is a number of perfection , and argueth in christ perfection of power , which is not in the number of ten , whether it be taken definitly or indefinitly in the dragon , and there is not one of these . but is stronger then all the dragons ten . and besides , whereas the dragons hornes are confined to his heads , which they exalt and carry aloft ; our lord jesus hath many hornes , comming out of his hands , hab. . . that is , omnipotent in all his works , especially in his battailes against the dragons ten horns , for he hath atchieved an admirable victorie over principalities and powers , and made show of them openly as a triumphant conqueror on the chariot of his crosse ; and at his ascension professed that all power in heaven and earth was given to him . although the dragon hath his hornes and agents every where , so as the dove of christ knoweth not where to set her foot to rest safe from them ; for there be . hornes which scatter judah in all the . quarters of the world , zach. . yet vers . god hath . carpenters or workmen with tooles and axes to strike off these hornes , that is , as the dragons hornes are in all quarters to scatter and wast the church : so the lord hath every where instruments to batter them : although the lord could do it with any one instrument , or by never a one ; yet for the full consolation of the church , he described them to be as many , and in as many places to resist , and suppresse them . though these hornes of the dragon be many and powerfull , yet god doth often turne them one against another , as the midianites swords were thrust into their fellowes sides : and shall at length easily and certainly breake all their hornes lifted against him and his church , as in haman , herod , pharob , iudas , iulian , zenacherib ; a proofe how he brake in pieces the antichristian horne in our fathers daies ; some persecutors died suddenly , as annanias , some with their guts falling out , as iudas , some with lothsome excrements finding unnaturall waies , by the mouth & nostrils , some brake their necks , some became frantick , none escaped without repentance , though for a while they held up their heads and hornes aloft . quest. but what meanes may this woman use against all these hornes for her safty ? answ. she must know as all humane power cannot resist those mighty hornes , and therefore must utterly dispare of her owne strength , for wee fight not against flesh and blood ; but against spirituall wikednesse also in high places , nor against weaklings but against the strong man armed , luk. . . who is resolved to keepe his hold ; against the prince of the world , yea the god of the world , and not against one enemie or two : but ten horns , an infinite army of principalities and powers , with all his aids and abettors , which are the great and innumerable worldly hornes , all at his command against the church , and her head jesus christ : what is the world but satans armorie ? and our adversaries are not more puissant , and numerous , as wee are few in number , weake in our selves , weaker in our sinnes , utterly unable to resist their hornes , and assaults , impar congressus , as saul to david , he is a man of war and the other a stripling ; therefore we must despare of our strength . fly to the strength of god which wil make us conquerors : acknowledge that salvation is the lords ; the dragon hath his strength from earth , the woman hath her strength from heaven , by prayer . david comes to goliah in the name of the lord and foyleth him : so let us disparing of our selves be strong in the lord , and in the power of his might , ephes. . . wee shall be able to doe all things through the help of christ strengthening us . phil. . . colos. . . we are strengthened through him . &c. the dragon is strong by humane confederacies and alliance ; we must confederate with god by daily renewing our covenant by faith & repentance ; strengthen our league and union with god , who will give us victory through our lord jesus christ. cor. . . leane upon the promise of god who hath undertaken to breake for his church all the hornes of the wicked . psal. . . even all these ten hornes shall be broken ; distrust not the promise but believe and be safe ; faith will be an honourable victory for it apprehendeth the power which brought christ safe from the wildernesse , and wild beasts , and shall bring the saints safe through all an admonition to the enemies psal. . . lift not up your hornes high . what are they in nature but savage beasts and dragons ; nay the wildest of the beasts retaineth more goodnesse in his nature then the wicked man doth in his ; christ was more safe in the wildernesse among wild beasts then in the world among wicked men ; the beasts in the wildernesse acknowledge their lord and hurt not him ; but if hee come among wicked men , iudas will betray him , the jewes will accuse him , pilate will condemne him , the common souldiers will crucifie him : daniell was more safe among the lions , then among his enemies : so was paul too , who had better escaped the beasts at ephesus then the men ; lazarus found the dogs more pittifull then dives . the beast knoweth and feareth those that doe him good : but these , worse then beasts , neither know nor acknowledge god nor his people , from whose hand and for whose sake they hold all they have . what are they in gods account ? obj. he favoureth and prospereth them . sol. though they seeme to cary all before them , and are men of place and power , and all men stand in awe of them , yet in gods account they are but beasts amonst men , their strength and power but as the raving and pushing of horned beasts . how are they crossed in their owne account ! they shal never have their wils against the woman , nor shall never destroy her faith and fortitude : their intended mischiefe shall effect her good : by tearing with their teeth they would utterly devoure her , but as ignatius , let wild beasts teare and grind her it is but to make fit bread for the lords table . though now papists and antichrists hornes be lifted up , god seeth and sustereth , and smileth , he seeeth and hath let his servants see their day comming ; the sins of the church do a little while put it off , but gods word is as a hatcher lifted up to knocke both the head and hornes , and the strong arme of god shall make good his word , and ere long these tenne hornes shall hate the whore and make her desolate . see revel . . . and seaven crownes on his heads ] the . and last propertie by which the dragon is described is by his great conquest & victories , together with his high rule and authoritie which he exerciseth and usurpeth in the world against the church . by crownes or diadems is meant . in generall , the whole kingdome of darknesse which satan by the greatnesse of his power usurpeth , not upon inferiours and vassalls onely : but upon the chiefest monarchs , and potentates of the earth , whose crownes after a sort become his crownes . the many victories and great conquests , which partly by fraud , and partly by force , he hath carried away amongst earthly princes , and carnall professors , for who weare crownes but conquerors ? here especially is meant the supremacy or supreme majesty of the romane dragon or empire , subduing under it the princes , provinces , nations , by innumerable victories , but especially prevailing against the church , and primative christians , as so many conquerors . the number of the crownes are . according to the number of his heads , and all his . heads are crowned because his subtilties have so often prevailed . the dragon usurpeth and exerciseth kingly authoritie and regall power in earth by which he often prevaileth against the woman the church . this our saviour teacheth , both in the style that he giveth him , and also by the state which he ascribeth unto him ; for as great princes have many great titles which declare their might : so hath the dragon ; he is called joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prince of this world ; and ephes. . . the prince of the aire , epes . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord of the world , and cor. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the god of this world. and his estate is described no lesse magnificent , then his titles ; for he hath not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a house , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a court like a prince , not only his palace in hell where he commandeth the inferiour devils , but one erected here on earth in the hearts of wicked men : nay he hath not onely a court but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a kingdome , math. . . if satan be divided his kingdome cannot stand ; thus the scripture speaketh of him as a crowned king and great monarch . quest. but wherein doth the dragon exercise his princedome ? answ. this kingdome of the devill is partly spirituall , partly corporall . he rules and playeth rex chiefly spiritually and inwardly in all the children of disobedience , acting and moving them according to his pleasure . in al unregenerate men all the dragons heads are crowned , for , he hath conquered and subdued their persons , their minds by ignorance , their wils by rebellion , their harts by hardnesse , their whole man by lusts . he setteth up his edicts , his will is their law , and they are moved at his pleasure , as slaves and captives . tim. . . and how just is it that they who will not be ruled by the will of god in his word to salvation ; should be left to the will of the devill to destruction ; his servants are they whom they obey . as a crowned king is not content to rule according to his owne will , but his subjects must take up armes in defence of his title , and whensoever he commandeth , must fight his battels : so doe and must unregenerate men give up their members weapons of unrighteousnesse and fight for sinne against grace ; and are ready as voluntaries to maintaine abet strive for and defend the lusts of sin , and beare weapons against heaven and jesus christ in whose name they are baptized : & this is the forlorn estate of any wicked man ; that his person is in the power of the devill , and he being a slave , his whose life is a homage to the dragon , and his whose power and strength warreth against god his creator . now the dragons heads are crowned , and he set upon his throne . ii outwardly and corporally the dragon useth kingly authority , thrusting on his counsailes by secular power and prevailing with wicked kings and tyrants to execute all his bloody edicts against the woman , and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the strong man ; not onely because he is admirable strong in himselfe , but because he commandeth secular powers and getteth their forces and weapons drawne against the church , hence is he said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vessels , and instruments , and armour , that is , as chrysostom interpreteth , wicked mē & potentates that fight as leaguers and confederates with him . if this great centurian bid cain rise up and slay his owne naturall brother , cain must and will doe it ; against all laws of god and nature . if he command pharoh to slay the seed of the woman , and oppresse the woman her selfe , hee is in pay under the devill , and must doe it : if hee command nero , domitian , trajan , and the rest of the crowned heads ( at whom our text aimeth ) to shed like fearce and sanguinary dragons , the blood of the christians , till the streets of rome ran with blood , as jerusalems did in manasses time : they readily give their crownes to the dragon , and execute all his designes . if he command popish princes and captaines to persecute with fire , and sword ; with bloody inquisitions , massacres ; with force and fraud , the holy religion of god ; these slaves and tyrants must and will give their crownes to the dragon , and the beast , and in savage manner make no end of effusion of christian blood , but would barbarously wish ( as one of them ) to ride their horses to the bellies in the blood of protestants . thus the dragons heads are crowned in al those kings and princes , that are enemies to the church , and exercise their power in peace or war against her . from satans malice and contrariety to christ and his kingdome , and all he claimeth , as in these particulars . if christ be lord of all , the dragon will claime all . math . all these things will i give thee , for they are mine : dare he so before christs face challenge his right , and will he not behind his back ? if christ have a kingdome of light which tendeth to gather the elect and destroy the wicked : the dragon hath a kingdome of darknesse cleane contrary , which tendeth to destroy the elect if it were possible , and to gather all the wicked to him in his owne damnation . if christs kingdome be ample and large from east to west , and from sea to sea , psal. . . and . the dragon will compasse the earth , job . . and getteth the harvest of the world , leaving but a few gleanings for christ. if christ require spirituall worship , being a spirituall king , the dragon will require the same , math. , if thou fall downe and worship me ; and that which he could not obtaine of christ he winneth of all the wicked in the world , who worship the beast and the dragon , rev. . . if christ call his kingdome inwardly by his spirit and without by the ministry of angels and men : so will the dragon rule and move his subjects , partly by inward motions and suggestions , and partly by wicked angels and wicked men , who are all bad agents and factors for him . if christ ordaine power , and authority , and raise up kings , and give them crownes and scepters ; that as they rule by him so they should rule for him ; and for the upholding of his title and kingdome : the dragon in speciall despight of this ordinance prevaileth with them to bend their power against christ and his church from whom and for whom they received it . is from the subtilty of the dragon , who knoweth it is the greatest advantage to his kingdome if he can get all his heads crowned ; for his experience hath taught him three things . first , that if he can get in great ones , hee gaineth in them all their inferious , who follow the motion of the great wheeles : if rehoboam commit adultery , all iudah will sacrifice under every greene tree . second , that his kingdome being of this world , as himselfe is the god of the world , so his kingdome standeth by secular power , and worldly meanes ; well he knoweth that truth needs no secular arme , for it hath a stronger power and arme for it ; but falshood needeth worldly power and policie to uphold it : if his heads be not crowned they cannot long prevaile . third , if he can get his diabolicall edicts once crowned , they shall passe almost unquestioned , and that generally ; and bee they never so unlawfull and wicked against gods pure worship , against gods holy sabbaths ; yet they shall prevaile not onely against the wicked , who shall shew themselves good subjects in their blinde and impious obedience ; but especially against the godly , who shall bee pursued with all the wrath of such superiours , as rebels , seditious , disobedient to rulers and princes ; as daniel , against whom they could picke no quarrell , but in the matter of his god. from the desert of the church : for her sinnes crowne the dragon , god in justice appointing them to be the rodds of his wrath , by whom hee whippeth his owne children : for whereas the promise is , that the church , obeying the commands of god , he will make her the head , and not the tayle , and shee shall bee above and not beneath . by her disobedience her adversaries become chiefe , and those that hate her in affections , and those that oppresse her in action , get the staffe into their hand ; and have power as crowned dragons over her . lament . . . and especially , cap . . from the justice of god against the dragon himselfe both head and members , that they may runne on headlong to their perdition : for , the more power and greatnesse they have , the more they grow in malice and madnesse against the woman ; and the more victories they attaine against the church , the more they exult and triumph , and sooner rise to their height , and fill up their measure that the lord may awaken himselfe , and rise up as a giant , and pursue and breake them , and cast them as rodds into the fire as he hath ever done . note the good service that every wicked man and enemy of god and his saints doe in the world ; he is of no other use and service , then to hold the crowne upon the dragons head . for , as every good subject must stand to the death to uphold the crowne and dignity of his lawfull prince : so doe these rebells , and revolters from jesus christ uphold the crowne and dignity of this usurper . object . god forbid there should be any such , we are all christians , &c. sol. yes , the dragon hath a number of good subjects that strongly and mightily uphold his crowne , while they will protest and professe the contrary . quest. but how may we know them ? sol. . he is free from righteousnesse , that is , de sacto , non dejure ; he will have nothing to doe with that , let grace wooe him and perswade him , it can prevaile nothing at all , let the spirit of god perswade him to humility , obedience , conscience : he is an enemy to the spirits motions and perswasions ; but let the dragon instigate him with wicked motions , and cogitations , hee is a ready agent : as iudas rejecting the good motions of the spirit , the devill entred into his heart to betray his lord ; and it was soone done . let the word perswade him to change his master ; and of the slave of the dragon , become the lords free man ; hee resisteth the word , the spirit of god , which inspired the holy prophets , and apostles , moveth us to speake the same word , and the wills of beleevers to obey it : but the dragon moveth them to scorne , and contradict our doctrine , and so resist the holy ghost , as steven telleth his adversaries : and why ? because we light not candles to the sunne , nor confirme the kings word by some of the guard , nor prove the truth of gods spirit , by men and humane spirits , eph. . . these sonnes of disobedience walke after the prince that ruleth in the aire , and being of impure cogitation , and conversation , how is it possible but they should judge amisse of the truth ? whose eyes the god of this world hath blinded : can a blinde man judge of colours ? ii. they walke according to the course of this world , eph. . . frame themselves in religion and manners to the times , to please men , can sweare , drinke , scorne , raile , speake filthily , sing beastly songs : for of so wicked a prince , all the servants are extremely wicked , the spirit that worketh in the children of disobedience , moveth , and acteth in them , as the soule in the body , there is no service of sinne commeth amisse : and when the devill ceaseth to draw his slave from evill to worse , wee may hope better things of them . iii. they are beleevers of lyes , . thess. . . they that are carried away by the effectuall working of satan , or given up to beleeve lyes ; carryed away with priests , jesuites , seducers , to beleeve all false doctrines contrary to truth , as transubstantiation , salvation by merits , purging of sinne by penall workes , and humane satisfactions , worshippings of angels , saints , images , crosses , and a million of dotages , being carryed about with flattering teachers to beleeve lies . iv. persecuting of godly men , and ministers , there satans throne is , and there the dragon is crowned , revel . . . good subjects will not indure him to be spoken against which they love well , therefore they hate godly preachers , and cannot abide to heare the abominations of popery , and antichrist to be detected ; but our preachers , say they , lye as fast as their dogges runne : these uphold the dragons crowne , and resist the crowne and dignity of jesus christ , what ever they prate to the contrary . in beholding the battell of the woman , against so many crowned adversaries , learne not to esteeme of a church by externall splendor , pompe , wealth , or glory ; which is a note of the antichristian church . here wee see the dragon hath seaven crownes , dan. . . . antiochus a wicked man , that shall magnifie himselfe against all that is called god , and speake marveilous things against the god of gods , yet hee shall prosper , and have armies stand on his part ; and antichrist typified in antiochus , who magnifieth himselfe above all that is called god , and hath on his head written names of blasphemie , hath his armies standing with him , italy , france , spaine , and many crownes , to thrust forward his antichristian lawes , and decrees . it is true , wee grant there is an internall splendor and glory of the church , consisting in the ornaments of faith , charity , patience , and other vertues , as also in the purity of sound , and wholsome doctrine : and this splendor , because it constituteth the true church , it can never want ; and yet even in this it may be greater , or lesser , as the doctrine is more carefully preserved , or otherwise . but that outward splendor , and glory , which consisteth in peace , wealth , and multitudes of professors ; this may be hid , oppressed and obscured ; for , this maketh for the good and safety of the church , sometimes to be hid , and obscured , for hereby god preserveth his church , which were it all and alway knowne , all the hornes , and the crowned dragons would assault it at once to destroy it utterly . the greatest glory and splendor of the church , is that which appeares not to the eye of flesh , but to the eye of faith , which is patience in afflictions , and constancy in faith , this is her victory . joh. . . the greatest splendor of the church , is not that which the world can afford her , but that which she hath frō christ , & in which she is likest unto christ , who had small rest or reputation in the world , fulget ecclesia non sua luce , sed christi lumine , & splendorem sibi accescit de sole justitiae : as the moone shineth from the sunne , ambr. hexam . lib. . cap. . christ himselfe had neither forme nor beauty externall to be desired : and the church his spouse is glorious , but within ; and the eye of faith can espy glory in ignominy , christ crowned on the crosse ▪ and a glorious shining and victory of faith through the bolts and chaines of beleevers . not to disesteeme the church and kingdome of christ , as if shee were under hatches , or inferiour to those crowned enemies , which rise against her ; or disabled to make her party good against them : here consider the church , . in her person , . head , . estate . . the dragon hath seven crownes on his heads , but yet a dragon still : but this woman is a crowned queene , as wee have heard , ver . . not of noble only , but of divine descent ; and crowned , not by men , with a crowne of gold and pearles ; for so high is her estate , as shee treadeth all such trash under her feet ; but by god himselfe , with a crowne of twelve starres , the doctrine of the twelve apostles , which is more durable , precious , glorious , and invincible , then all the crownes and kingdomes of the world . . they be crownes corruptible and fading ; this is unwithering : . in them much unrighteousnesse in getting and holding ; this a crown of righteousnes : . they are dead or dying crownes ; this is a crowne of life , revel . . . which no death commeth neare ; which all the kingdomes in the world cannot put off for one day . . consider the church in her head , and there we shall see her farre more victorious then the dragon , for all his . crownes : indeed the dragon is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . but in the next verse christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a stronger then he . and be it that this strong mā hath a strēgth above all men , as namely of all the wicked angels ; yet it is but strength created : the woman hath in her head a creating strength ; for , esay . . the prophet calleth him ●ll gibbor , the strong god. the dragon is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord and prince of the world ; but jesus christ our head is above and beyond him in infinite degrees , for hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord of all , and heire of all things , rev. . the dragon is potent , but our lord is omnipotent : the dragon hath many crownes and kingdomes , but they are all shaking , and shall bee shaken to pieces ; one of them prevaileth against another , and one of them is eaten of another , but on christ his crowne shall ever flourish ; his kingdome is unshaking , an everlasting kingdome , all the crownes on earth , and all the gates of hell cannot prevaile against the happines , neither of the head nor least member . . consider her in her lowest and most afflicted estate , which is most questionable , even in that she is more than a conquerour , rom. . . looke at her at worst , and then she is crowned ; what if with a crowne of thornes , a crowne of persecution and martyrdome , as iob called his suffering his crowne . . what other crowne can the saints expect , seeing their lord christ wore no other , and yet even then was he overcome ? . god is more graciously present with them , as their crowne , and they are now more glorious than if they had a crowne of gold . if a man had seene the three children walking in the fiery furnace , and a fourth walking with them like the sonne of god , was not this a more glorious sight then to gaze upon nebuchadnezzars golden crowne ? faith can see the faith of the saints conquering and tormenting the tyrants , while they torment them , as christ on the crosse tormented the devils , while they tormented and crucified him . the consolations of gods spirit are never so neare , warme and sensible to the saints , as in their sharpest trials , for the spirit of glory and of god resteth on them , crowneth them with mercy , and sustaineth their hearts with such cordials and comforts , as all other crownes cannot procure . . the conquest and victory even in martyrdome and suffering is a most glorious crowne , while by faith and patience they triumph over all adversities , and overcome most when they seeme most overcome ; now christ hath crowned their graces by their fiery trials : crowned his owne victory in them , and also their persons , lifting them up to sit with himselfe in his owne chariot of triumph . a ground of patience and contentment establishing the godly minde whether it looke without or within it self . without it self , while it beholdeth the prosperity and advancement of wicked men , that their wicked designes prosper for a time , and prevaile , and that mischief is so nimble & quicke , marvaile not seeing it hath all the power of hel and the world to put it forward ; many hands make light worke . psal. . . fret not thyselfe for him that prospereth in his way , &c. if a man would compact with the dragō as they do , hee might thrive in the world , and be preferred as they . every corporation preferreth his own citizens , and were they of the world the world would love hir owne . neither let godly men be discouraged to see the increase of the wicked , never was the dragon so victorious ; numbers fall to atheisme , numbers to popery , multitudes to carnall policy and selfe-seeking . god suffereth the dragon to crowne all his heads , and prevaile against those whose names are not written in the booke of life . . within , the godly minde beholding his owne abasement and opposition in the world ; how little of gods worke he can doe , how little thanke he hath for that he doth , what reproaches and wrongs hee must pocket and put up for doing his duty , might make him weary and faint if he did not apprehend the true cause of all , namely that hee must strive against many crowned adversaries , principalities and spirituall wickednesses , wicked princes , and worldly potentates , and wicked persons , who commonly can get the edge of the lawes , & of the sword directly bent against the kingdome of christ and his members . it were hard if some of these seven crownes could not fetch in a godly man : for of the innocent sonne of god himself , the jewes could say , we have a law , and by that law he must die , john . . if they can finde none , it is easie for crowned dragons to make one , as against daniel , and haman against the jewes , and pharaoh against the israelites . and the saints must not be discouraged , though they are to strive with unreasonable men , that are not guided by truth , humility , charity , or christianity ; but by fury , railing , pride , pretences of law , threatning , and violence ; the dragon will shew not his hornes only , but his crownes to . see wee the wicked of the world giving up their crownes to the dragon , and with all their strength and power , and authority , setting their crownes on the dragons head ; wee on the contrary must learne with all our power to set up and uphold the crown and scepter of christ in our selves and others , for as all the limbes of the dragon reioice to see him crowned and domineere to the ruine of the church ; so let all the children of sion reioyce in their king , psal . . shall the papists triumph and glory whē the antichristian forces prevaile against the reformed religion , and shall not wee when the woman prevaileth against the dragon ? quest. how may i uphold christs crowne and scepter against the dragon ? ans. . cast down thy crowne at the feet of the lambe , and worship him that sitteth on the throne , as the seniors , rev. . . this is done by practices . . if thou deny thy selfe , and diselaime whatsoever is in thy selfe , as being void of all power and strength to attaine any thing that is good . . if thou ascribest all power to god and iesus christ of creation , and providence , of preservation , yea of finall victorie against all enemies , whom hee will make his footstoole , and set his feet upon their neckes and crownes , as ioshua did . ii. alow thy heart for his throne and chaire of state , that in it he may sit and command : and beware of resisting his person or entrance , or peaceable possession in thy soule . psal. . open thy gates that the king of glory may enter ; avoid whatsoever would hinder his peaceable entrance , or cōtinuance ; especially in foure things . . infidelity ; for jesus christ is no way received but by faith , iohn . . . impenitency ; he dwelleth no where but in an humble and contrite soule . . raigaing sinne● , which are as iron gates and percullices to keepe out jesus christ out of his kingdome , and hold the sinner in rebellion against his sove . aigne and king : where any sin raigneth , there christ cannot raigne ; and as no man can serve two contrary masters , being enemies ; so no man can bee subject to two kings , enacting contrary lawes . . idolatry ; what communion betweene christ and antichrist , cor. . , . iii. take the oath of allegeance to jesus christ to submit to his lawes willingly : david tooke this oath , psal. . . i have sworne , and will performe to keepe thy righteous judgements : a seeming subject is most pernicious ; such as the pope and jesuites have catechized to refuse the oath of allegeance to our soveraigne , they are among us , but not of us . such subjects to christ are wicked men and hypocrites , christians onely in name and profession , are counterfeit ; are in the church , but not of it . joh. . they want all the notes of good subjects ; which are , . to know and attend to the lawes , and word of his king : the word of the law and the gospell , is the municipall lawes of this kingdome , called the word of the kingdome ; a good christian will attend to the word preached , as a good subject to his kings proclamation . . to obey his lawes , yeelding obedience to the whole law , in true indeauour , so did david have respect to all the commandements , psal. . . and also faith and repentance to the gospell . . neither this by constraint , but as a willing people , psal. of unwilling , made willing ; drawne by the father , as the sheepe of christ , to heare his voyce and follow him . iiii. resist the dragons incroachments upon this kings kingdome : know the enemies , the devill , world , sinne , pagans , papists , heretiques , atheists ; they would pull thee from allegeance to former slavery : furnish thy selfe with weapons against all the enemies of the kingdome , which are the word , faith , hope , love , righteousnesse , patience ; especially prayer against the kingdome of darknesse , and the proceeding of the enemies of the church : hester must stand up and intercede for her people : let us not faile at this time . shal the pope injoyne a fast for the prosperity of the warres against the church , and wee shamefully neglect it ? [ and his tayle drew downe the third part of the stars . ] having spoken of the five properties , by which we have heard the dragon described , wee come to the second part of the description , which is by two effects . the former against the starres of heaven , in this verse . the latter against the woman , in the next verse . for the meaning , every word is mysticall ; wee must stand a while in the interpretation , in which are foure things to be considered . first , what is meant by the starres of heaven ? ans. fondly doe the papists understand here by the dragon , lucifer , drawing downe with him in his fall many angels , which they say are meant by stars of heaven , not attending the scope of the place : for i reade not in all the scripture where satan is called lucifer : calvin cals it a grosse ignorance , to father satans name upon isa. . . but it is called by this name , rev. ● . . . these starres fell to earth after iohns prophesie , whereas they fell before mans sall . these starres fell in the church , when the battell was pitcht against the woman , but satan fell , and his angels , before there was any church in the world , or before there was any mention either of christ or his church . . those fell with the dragon , these cast downe by the dragon . . these starres were cast downe by the dragon to the earth ; from mysticall heaven to mysticall earth : but those angels were cast downe by god , from heaven into hell , where they are reserved in chaines of darknesse to the judgement of the great day , and both taken in their proper acceptation : but this place is an allusion to dan. . ● where antiochus epiphanes a type of antichrist , is said to cast the starres unto earth and tread upon them : where he calleth by the name of the host of heaven those whō our euangelist calleth the starres of heaven , that is , the ministers and pastors of the church , called by this name , as we have declared verse . . as they are set in their orbes by god , and receive their light from the sunne , and move in their certaine order and station ; so are these set in their severall stations , to keepe the watch of the lord by a perpetuall decree , so long as day and night succeed one another . . as they shine in the darknesse of the night , so doe these give light to the church in the darke night of this world ; partly by doctrine and partly by holy example matth . ye are the lights of the world , and the light of the starres is not for themselves . . as starres are eminent and in high place above the earth , so the pastors and teachers are in eminency as starres of heaven , both in themselves in respect of divine and heavenly light and gifts of wisdome and knowledge , especially of sanctitie and heavenly conversation ; as also in respect of the high regard and reverent respect which faithfull pastors have amongst true beleevers : for as they have the highest place in the church of god ; so , walking worthy their place , they have the highest place in the hearts of beleevers . now these starres set by god in their orbs , shining in so high place , are said to be drawne downe , and throwne to the earth . . the second thing in the meaning is , how the starres are said to be cast downe to the earth ? ans. to fal frō heaven to earth , here is not to be taken literally , but it is in matter of religion to fall frō a heavenly profession and hope , to carnall and earthly counsels and courses , and then the pastors are said to fall from heaven to earth , when they fall backe in their . judgement , . affection , . practice and conversation . then in judgement they fall and faile , when the light that was in them is turned to darknesse ; when they turne away from divine and heavenly truth , to errours , lies , mens fancies and traditions , to doctrines of libertie , to please carnall mindes , and turne from substance to superstition . . when in affection they change the love of the word into the love of the world ; they affect the winning of wealth and ease , above the winning of soules : in stead of minding divine studies , to save themselves and others , now they minde earthly things : in stead of the love of christ which they seemed to professe and expresse in feeding his i ambes now they are carried with selfe-love , seeking and feeding themselves only : here is a lamentable ●all of starres from heaven to earth . . when in practice they exchange their godlines with gaine , their piety and sanctimonie into earthlinesse , covetousnesse and worldlinesse ; their conversation which seemed , and should have beene in heaven , into earthly , fleshly , and unfruitfull courses : this is a woefull fall of the starres , which have lost their station , as pernicious to the church , and to thēselves as if the starres in heaven should fall upon the earth . iii but how , or by what meanes could the dragon cast downe such excellent men , that shined by the light of holy doctrine , and conversation , as bright as the starres in the heavens . ans. by his taile : by which word are there implied all those base artes , & wicked instruments , & meanes by which the dragon casts down the stars , and these are three , which the word most expresly implieth . . by force and tyranny : dragons have more force in their tayles than in their jawes ; and therefore this is a figurative speech , befitting the nature of a dragon , when by the rage of persecution and bitter war , and wrath , by their fire and sword , and cursed cruelty , the dragon forces many of the pastors , who had shined , and ought still to have done in their places , to fal frō their shine frō their doctrine , holy professiō , holy conversatiō , first to corrupt & earthly doctrine , then to corrupt and earthly life and behaviour , such as other men of earthly mindes and professions , have undertaken and expressed . . by flattery and insinuations , by which , as by a dragons tayle the pastors were beaten downe : for as dogs do use to fawne and flatter their masters with their taile ; so the dragon not by open force onely , but by secret fraud and insinuation assaileth the stars ; namely by many faire promises , and sugred perswasions , making offers of wealth and preferment , favor , and what else the world can bestow on her favorites ; by which meanes hee drew many ambitious , pompous , and c●vetous teachers from their former study , and care in propagating the truth , and from their diligence and labour in advancing the salvation of men unto earthly studies and cares how to build their owne houses , and feather their owne nests , not caring that gods house lay waste . . by poyson and infection : much poyson lieth in the taile of a serpent , the dragon poysoned a great number more with heresie , and poysoned opinions , against the truth of christian religion , for which end he daily stirreth up heretikes , and false apostles , and false teachers , who being furnished with all arts to deceive , draw a number of the starres away , from sound and heavenly truth , into the apostasie of earthly and impious doctrines , cleane contrary to the scripture , and to the person , natures , and offices of jesus christ. thus the prophet isay . . saith , the false prophet which teacheth lies , is the taile : calling him so in foure respects . . for basenesse and contempt : let them beare themselves aloft in conceit of their wit and learning , and others admiration of them . . for their base flattery and playing the parasites , and sawning upon patrons and princes , as dogs on their masters with their tailes , for a bone or a crust . . for their inconstancy and mobility , as a dogs taile wags and moves easily on this side and that , so they in their doctrine and conversation are here & there , and buzzing every where for an advantage . . especially for their poysonfull and hurtfull disposition and effects , for as venomous beasts hide their venome in their tailes , by which on occasion they doe much hurt and mischiefe ; so false and corrupt teachers , by eloquence , sophistry , and base shifts hide the poison of false and erronious doctrine , by which they infect and taint the church of god : for which cause , isa . . false doctrine is compared to the egges of aspes , which if they bee eaten bring most present death ; and broken , sendeth forth a basiliske : that is , is most perniciòus , both autoribus , to those that invent and devise them ; and also auditoribus , to those that receive and digest them : it bringeth eternall destruction to both as certainly as if they should eate the egge of a basiliske , which is most deadly of all serpents , slaying men onely with her sight and poysonfull vapours that sparkle out of her eyes . in the times next after the apostles , at which the spirit of god here more expresly aymeth , how the imperiall dragon bestirred himselfe , and how many starres he drew down , stories are not silent to relate . . infinite numbers by persecution , as euseb. lib. cap. . when wicked dioclesian commanded the christians oratories to be demolished and laid even with the ground , the scriptures to be burnt , the bishops to bee cast in prison , and compelled by torments to renounce christianity , and offer unto idols ; many suffered death constantly : sed alij infiniti animis prae formidine perculsi facile post primum impetum prorsus tandem succubuerunt . in the seventh persecution under decius , we read of serapion and nichomacus , who through their tyranny renounced christianity ; and cyprian de lapsis lib. cap. . mentioneth ena●stus a bishop in aftrike , and nicostratus a deacon , who made shipwracke of faith , and as starres fell for feare from heaven to earth . . many starres were throwne downe by the flattery and faire perswasions of this imperiall dragon . how faithfull policar●e was by ir●narchus herodes , and his father n●cetas taken up into the chariot , going to judgment , and perswaded to favour himselfe and his old age ; and sweare by the emperours good fortune , which he resisted , appeares , euseb. hist. li. . cap. ● . and ●liny in an epistle to trajan emperor , enformeth him that he had a libell containing such names as were wonne from christianity , and content to doe sacrifice with incense , and wine to the gods , and to trajans image , & to blaspheme christ : and how infinite a number were won from christianity , in the last presecution under dioclesian , were easie out of stories to recite . . many more were throwne downe with the porsonfull taile of the dragon , namely of heresies and false doctrines : for the horse which was white for integrity of apostolicall doctrine , was not only red by bloody persecutions of tyrants against christians ; but was shewed to be blacke for the mournfull and sad estate of the church , by reason of many and mighty heretikes , who all of them by all their wit and strength obscured the light and truth of scriptures , and shooke asunder with the foundation of religion the faith of many : every yeare of the first three hundred producing some monstrous heresie or other ; amongst which that damnable arrianisme had so poysoned all the world , as it seemed but one arrian ; and so prevailed against the starres , as there were scarce five orthodox bishops in the world , & athanasius the chiefe of them ill intreated and banished ; yea so poysonfull was the taile of the dragon , that the ancient fathers that lived in those times , neare the apostles , had almost beene drawne away , and hardly escaped . witnesse ireneus inclined to chiliasts , or millinaries : tertullian a montanist , origen caried away into many foule errours , much discommended by ierome , &c. fourthly , in the meaning : is the number of the stars cast downe by the dragon , not all , but a third part ; an indefinite part put for a great number , that seemed holy men and zealous , and stood in the firmament of the church in great shining and brightnes , were cast downe with the dragon . quest. why did hee not cast downe all ? ans. not all ; because he cannot cast downe any of the elect or fixed starres : it is impossible to seduce any of them . secondly , not all : for then hee had cast downe the whole church depending upon them ; for there must be a church so long as the world continueth . thirdly , not all : because many of them were held in christs right hand , chap. . . and none of those can hee cast downe ; for none can take them out of his hand . but a third part , he cause they were not upheld by christ , but left unto themselves and their owne strength , and to temptation ; and so , soone by the power of the dragon cast downe : for no man ever stood long against the dragon by his owne strength : commit thy selfe in tryall to gods hand and power : pray with david , uphold me lord , and i shall be safe . the chiefe ayme of the dragon is against the ministers and faithfull pastors of the church , that hee may throw downe to earth the starres of heaven . it is true , he is fierce and furious against all godly mē , of all cōditions , & scorneth not a cōquest against the weakest and meanest christian ; but his speciall malice is intended against godly ministers , such as in higher places , as in their orbes , shine as starres in piety , faith , fortitude , and sincerity of doctrine and life . kings . he offereth himselfe to be a lying spirit in the mouth of abahs prophets ; and striketh downe with his taile at once : zach. . . satan stood at ioshuas right hana to hinder him and resist him in his ministery . luke chap. . verse . the dragon desired to winnow the apostles as wheat how he resisted the apostles in all their ministery , appeareth in the whole storie of their acts , and in their epistles , thess. . . we would have come to you once or twice but satan hundred us . how the starres were cast downe by imperiall dragons , we have shewed : in after ages how the starres were cast downe in the church of rome according to that prophesie : revel . . they should fall as the leaves of a figtree shaken with a mighty winde . when their pompous prelates , cardinals , patriarkes , and popes , forsaking and giving up their office of preaching , became earthly princes , studying policies and lawes , and imployed themselves not in pulpits , but on seats of justice in disciding mens civill inheritances , and in matters of state ; yea , and whereas they should have laboured and confined themselves to the gospell of peace ; not onely maintained , but also often in person acted civill warre and bloodshed , and leaving the simplicity of the servants and ministers of christ , they take on them the state and pompe of princes , in princely palaces , princely revenues , princely diet , princely attendants , princely pleasures of hunting , hawking , dicing , &c. now the starres are falne from heaven , and from their heavenly function to earth , viz to the seeking and enioying earthly pleasures , profits and imployments , in which no secular man can bee more busie . carnall things are all they care for , and all they savour , and now they are become like other worldlings , called the inhabitants of earth ; and our owne experience giveth too many testimonies to this truth , in which the dragons taile hath prevailed to draw away many shining starres , men once of learning , zeale and industry , but now through their owne worldlinesse , greedinesse , ambition , or though their owne feare , flattery , or threatning of times , are growne mere politicians and worldlings , scarce retaining any savour of their former zeale and grace ; perhaps zealous against nothing more than grace and zeale . the dragon is therefore more especially furious against the starres , because of their shining and light of grace above others . where grace is more abounding , there the dragons envie more aboundeth ; the more bountifull gods hand and eye is , the more envious is his ; the richer the booty is , the more audaciously will the thiefe adventure for it . a starre of the sixt and smallest magnitude in respect of place and gifts , if hee shine faithfully shall not escape the dragons assault ; but his chiefe ayme is against the starres of the first & second magnitude , since the apostles , his taile is most stirring against them , as luther , calvin , beza , perkins , men in their times of incomparable light of learning and sanctity , and yet how now cast downe and darkned by the dragon ? because god hath specially appointed the function on of the ministery to batter the kingdome of the dragon , thess. . last . ioshua . . and to advance the scepter of christ. it is no marvell that seeing they most hinder his purposes , & kingdome , that hee by all meanes hinder , crosse , and cast them downe , as moses by ia●●as , &c. his universall malice to mankinde , who , he being the prince of darknesse , would keepe in a perpetuall night of sinne and darknesse , and therefore with the uttermost of his power would withhold from them all the shine of the sunne , moone and starres ; he can afford them no light at all of holy doctrine , or holy example : if he can change the light with darknesse , how great is that darknesse ? his despight to god , whom he would have most dishonoured by his chiefe and next servants , of whō he justly expecteth most honour and service ; if hee can bring it about , none shall betray the sonne of god , but his owne disciple , and none shall so much pull downe the kingdome of christ , as the master builders that should set it up the hight of the starres : his policy hath taught him , that if he can cast them downe hee throweth many downe with them ; if he can winne aaron , he is sure of all the people to make and worship the calfe ; they are leaders , if he can mislead them , hee misleadeth a multitude in every one of them : they are shepheards , if hee smite them with his taile the sheepe are scattered : they are standard bearers , if he can cast downe the standard the bands are soone defeated . cedars fall not alone but many shrubs are crushed with their fall besides , hee knoweth their fals are more scandalous , more exemplary ; and that they who in goodnesse will neither follow rule nor example , will make their example in evill a rule sufficient . besides , he knoweth that as a man falling from a great hight seldome riseth againe , or not without great hurt ; so these falling from holy and heavenly doctrine to humane constitutions , to externall ceremonies and worldly contentments ; seldome or never rise to any good service , but prove greatest enemies of all . to teach the starres watchfulnesse against this sly , busie , wrigling taile of the dragon , which maketh the lives of godly ministers very troublesome . q. how may wee prevent the hurt from them ? ans. . by preparing ' for persecution and triall , tim . . suffer afflictions as a good souldier of jesus christ. act. . . paul was ready to goe to jerusalem though nothing but bonds did await him . the starre keepeth his place be it never so much beset with cloudes , and windes , and tempests ; forecast then , the first in any storme against the church , is the sincere preacher , he is in the foreward and face of the enemy . . love not the world , deny thy selfe , let the world be crucified to thee , & thou to the world , else wert thou a companion of the apostles , as demas , or an apostle or disciple at the side of christ , the taile of the dragon will cast thee to the earth ; why else did learned men change with the times ? . establish thy selfe in the truth , and see thou beest well grounded and able to hold the truth against errours , false doctrine , heresies , which are a part of the taile of the dragon ; look into the heresies and errours of the time , as physitions study the nature and describe the work of poysons , not to teach them , but to teach how to avoid them . so heresies of popery must be studied not to be received and supped up , but to be damned and refuted . many reade popish bookes and erronious schoolemen , and are turned into that they reade , as poyson drunke turnes the body unto it selfe . . settle thy selfe in love of truth , else maist thou easily be given up to strong delusions ; see thess. . . and marke . . . content not thy selfe to be well read and seen in the scriptures , nor to shine in light of knowledge and pure doctrine , nor in seemely , sober and civill conversation , but labour especially to make thine owne election sure , for the dragon can cast downe none of the elect , no not the weakest of them , whereas he prevaileth against strong cedars of most excellent common graces , who are called to the meanes , but not of purpose , rom. . . . pray unto the lord to uphold thee , for what art thou to him , whose taile can cast downe the third part of the starres ? if his taile be so huge , what is the bignesse and strength of his bulke ? or what is the silly woman or any of her sonnes to such a monster ? pray therefore that iesus christ would take thee in amongst the starres , into his right hand , the hand of protection and safety , the hand which is stronger than all , out of which hand the dragon cannot take them . to hearers , learne hence to pray earnestly for their ministers , and afford them all the strength they can against this monstrous dragon , whose incessant labour is to throw them downe , for prayer is a strong bul warke ; a guard of men cannot make them so safe as the prayers of gods people : peter acts by this meanes was saved from the dragons taile , when in likelihood an army of a million of men could not have rescued him ; this made the apostles every where beg prayers of the faithfull . faile thou in this , and thou sinnest against god in ceasing to pray for them . . thou makest thy selfe guilty of the troubles of thy teacher . . thou art often denyed comfort in the ministery , and they that should speake to the hearts of gods people , speake often to grieve and gall them , because thou prayest not for them to speake as they ought . take no offence to see many learned men , once zealous preachers , fall ex orbe in orbem , out of their orbe and heavenly motion to the world and secular affaires : it was before prophesied by christ , matth. . . and rev. . . starres fell unto earth as a fig-tree casts her figs in a mighty winde : the blustring storme and winde of temptation shake many a fig-tree , and stripeth them of their unripe figges and unsound fruit ; when we see such woefull sights wee may say to thē as absalon to thamar , defiled and defloured by ammon , hath ammon met with thee ? sam. . . so surely the dragon hath met with them , hee ought them a spight and payed them , a piece of his taile hath light on them and smitten them to the earth . and much lesse marvell if many which seemed good and zealous hearers , and shined in the firmament of the church , as starres of lesser magnitude , have fallen from their beginnings , as weary of the good way : for if the dragon cast downe so many teachers with his taile , what heaps of common professors in the visible church may we conceive he throweth downe from heaven to earth ? to the resisters and opposers of godly ministers & good preachers ; what art thou that createst trouble , and art casting downe the starres so farre as lyeth in thy power , but a piece of the taile of the dragon ? such as alexander the coppersmith , and elimas that resisted paul , called by him the childe of the devill . and what art thou doing but easing the dragon ; and saving him a labour ? art thou afraide the dragons taile cannot cast downe starres enough without thy helpe ? or what a needlesse labour art thou about , so long as the dragon is alive ? to comfort the bright shining starres , and faithfull ministers in their troubles and oppositions . . in regard of their adversaries ; who are they that fight against the light , but mēbers of the kingdome of darknes ? let a godly man shine as a bright star in his orbe , who be they that oppose & seek to cast him downe , but papists and favorites of them , swearers , atheists , unclean and of filthy life and tongue ? what marvell if such spit poyson , what other to bee expected ? a pot boyles over with such liquor as is within . . in regard of their safety , which is in gods faithfull promise of foure things . . his presence with them , i am with you to hide you from strife of tongues , psal . . . his assistance in their calling , so farre as is necessary hee will take their part and rebuke the dragon , as in ioshua , zach. . . . his protection , he will take them into his right hand , rev. . . . remuneration , that they shall shine more and more till they shine as starres in the kingdome of glory , dan. . . the impotency of the dragon , hee cannot throw downe all the starres , but onely a third part , so as two third parts remain still in their orbes & shining . whē the first angel blew the trumpet , that is , when the gospel was preached by the apostles , haile , and fire and blood fell as stormes , that is , persecutions and perils , contradiction , exile and slaughter by the stubbornnesse of the iewes against them ; and by this fire of persecutiō the third part of the trees were burnt ; that is , the apostles & excellēt teachers of the church compared to fruitfull and florishing trees , for their greennes shadow & fruits , a great part of them were afflicted , slaine , put to deadly torments , but not all , the dragon could scorch but a third part verse . when the second angel blew his trumpet a great mountaine , that is , the romane tyrants , so called for their hight , power and swelling pride , burning with fire : that is , of fury and fiercenesse against christian religion : was cast into the sea , that is , many people of the world subiect to the romane power and empire : and the third part of the sea was turned into blood , that is , many thousand christians were oppressed and consumed with the fire of the burning mountaine , but onely a third part . and the third part of creatures dyed , that is , faithfull christians slaughtered and murthered : & the third part of ships , that is , the churches , whose pastors are her pilots , and these planted by the hand of the apostles themselves , oppressed and subdued . now this fierce dragon would have turned all the sea to blood , killed all living creatures , the life of whose faith was manifest in found profession ; would have destroyed and sunke all ships and pilots all visible churches and pastors , but could onely a third part . verse . when the third angel blew his trumpet there fell a great starre , that is , the romane bishop ; for by starres are meant teachers called absinthiam or wormwood fell from heaven , that is , falling from purity of doctrine , and declining to taste the bitter morsels of pride , ambition , preheminence , and of humane doctrines and devises it fell into the third part of rivers , & made them bitter , & many dyed of thē ; that is , the same corruption tainted and imbittered the third part of pastors & bishops , by whō as by rivers , the sweet waters of heavenly doctrine should and have flowed & have bin derived unto others ; but now by that exāple were tainted with grosse superstitiō , errors , herisies , earthlines , carnal pompe and pleasure ; but not all , onely a third part , for many upheld in themselves and in others the sincerity of holy doctrine and example . verse . when the fourth angell blew his trūpet , the third part of the sunne , the moone and the stars were smitten with darknesse , and the day was smitten , & the night also , viz. a grievous night of darknes , either of idolatry & superstitiō , as some , or of persecutiōs , as others , darkned and obscured the cheife ornamēts of the purer church of christ : the sunne the scriptures , the moone the doctrine borrowed thence , the starres the ministers , the day that is the joy and comfort of the church in enjoying her happy sun , and the night , it reached even to those without the church , being as in the night ; but the dragon could not darken all the sunne , all the moone , and all the starres , but a third part onely . the fift angel blew his trumpet , rev. . . the antichristian locusts , rising out of the smoake of popish rites and traditions are commanded to hurt no tree or grasse , that is , no pastors or priuate christians , which are sealed in their foreheads . cap. . . when the sixt angel blew his trumpet ; the foure angels , not by nature , but by office : some instruments approved of and appointed by god for the execution of his judgements ; they must slay onely the third part of men , of christians , and can goe no further . those sixe trumpets thus explaned have notably proved the point in hand , namely the dragons impotency . god for his glory will not suffer the dragon to breake in sunder his order , whereby he hath appointed to teach and call men by such as are called and sent , rom. . . the ministry is gods ordinance , not mans ; and god will uphold it . . the whole government and blessing of the ministry belongeth to jesus christ , who hath undertaken to furnish his church with pastors in all ages , for the edification of his owne body , till wee all meete in one perfect man , ephes. . and looke what was the office of the high priest , a singular type of christ , in the old testament , the same is the office of christ in his church . the high priests was to looke to the lights in the sanctuary , and to supply them with holy oyle , that they might never goe out ; and now though the dragon be never so desirous to put out all the lights , yet he is too weake for jesus christ in his care and calling . . the necessity of the church suffers onely a third part , but not all the starres to be throwne downe , for the harvest of the elect must be gathered in all ages , and therefore labourers must bee successively thrust forth : so long as the lord keepeth house hee must have stewards to dispose his mysteries , and allowance to his family ; so long as hee hath a flocke hee will ▪ have shepheards to tend it , and will not suffer them all to bee smitten at once , for then all the sheepe should be scattered ; so long as hee hath a vineyard he must have dressers , so long as he hath a field he must have husbandmen , so long as the shippe of the church is on the troublesome sea of this world , he will not suffer her without pilots to bring her safely to shoare . . christ cannot be so forgetfull of his neare relation with his faithfull pastors , as to suffer the dragō to throw them downe all at once ; he is their lord , and they his servants , who is able and willing to aide them in their faithfulnesse ; he ▪ is the bridegroome , and they friends of the bridegroome , wooing and adorning his spouse ; they are preferred before others in nearnes to jesus christ , as having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mediation betweene god and man , especially resembling christ ; yea and are coworkers with god and saviours , obed. . of men , and stand in the stead of christ , cor. . . christ will looke to their standing , as to his own . v. because of the manifold and sundry wayes by which the lord usually seeth to defeat the dragons projects , that they shall not cast down all the stars ; as , . he having undertaken to supply his church , the dragon cannot throw downe one but he raiseth another ; if not in the same place , yet he pricketh down his faithfull servants here and there , so as such as wil know them , may by their paines have recourse unto them . if god take away an elijah , hee raiseth up for him an elisha with his spirit doubled upon him , king. . . if herod take away iohn , christ the bridegroome himselfe standeth up for him : if the iewes take away christ , there are twelve apostles succeed him ; and they being departed and taken away by the dragon , a succession of infinite pastors is raised for them , with whom the lord jesus is present unto the end of the world . . when the dragon is most fierce , he hath a secret chamber to hide his servants in , till the storme be over , isa. . . in the storme raised by ahab , he hath an obediah to hide a of them , a third part , from iezabels rage . if christ the babe be hunted in iury , he shall be sent into egypt . . he can withhold the dragon even by that which he most pursueth and hateth : god can make the reverence and holines of a man , which they above all things persecute , binde their hands ; as all men held iohn as a prophet , and herod feared him and the iewish dragōs would often have assailed christ himself , but feared the people , that admired his holines and goodnesse . they that went to apprehēd christ came without him , saying , never man spake like this mā . . he can and doth often make the dragons themselves protectors , as claudius lysias , a heathen , to set a strong garrison about paul , when forty mē had sworne his death , act. . . hee can make pilates wife and pilates selfe plead for christ ; and king achish protect david against saul . . hee can make the dragon quarrell with himselfe , and so for a time divert the fury from the stars ; he can make the mideanites turne their swords one against another ; he can send an evill spirit betweene abimelech and the men of shechem , and a fire shal goe forth from abimelech and consume the men of shechem , and from the men of shechem to consume abimelech , iudg. . , . and thus when wicked men fall out among themselves , the godly escape betweene them , as paul between the sadduces and pharises . when a mans wayes please the lord he maketh even his enemies his friends , although often against their owne intentions . . hee can make them safer in the dragons paw or mouth , than if they were at large and liberty : the three children were safer in the furnace , than they were out of it ; daniel safer in the denne than in the court ; and ieremy . . was safer in prison than they that were at liberty , for when they were caried away and spoyled , he was preserved in safe custody for the future service of the church . . he can and doth make the dragon storme and rage to see and say as pharaoh did , that the more he oppresseth them , the more they rise and encrease . this serveth to dishearten and confound the enemies of god and his church , they cannot worke wisely enough to cast downe all the starres , all the power of earth or hell shall not effect their desires ; they take crafty counsell against gods secrets ones , psal. . . gebal , and ammon , and amilecke , &c. but god with whom is wisdome and strength , overthrowes their devises , that never did they , nor shall see all their hearts desires . to comfort the church of god against the dragons power , they must know his power is limited and restrained , so that two third parts are still saved : the power of god , which is the onely wall and fence against the proud and raging waves of the sea , that they overflow not all the earth , psal. . . hee restraineth and breaketh the proud and swelling waves of the dragon , saying , thus farre shalt thou come and no further ; thou shalt not meddle with my remnant , my third part , these i hold in my right hand , and thou shalt not plucke them thence . feare not then the threats of dragons what they can doe , what they will doe against the starres , they can doe nothing , but , . what god wil permit them to execute for the sinnes of the church , which cast downe more starres than all the dragons . . nor till gods time be come christ cannot bee stoned , apprehended till the houre of the power of darknesse be come ; nor any member , . not till the worke be done in that place for which god sent them : paul being in corinth resisted and blasphemed , shooke his raiment , and said , your blood be upon your owne head , and purposed to depart thence , ( the case of many a good minister ) but god comforteth him by a vision , and promiseth his presence with him , and biddeth him goe on , for he had many people in that city to call ; till the worke was done he must not goe ; and so he stayed a yeare and sixe monthes more , acta . . to stay the hearts of godly men when they see true ministers shining as starres cast downe by the dragon , as of late in forraine parts where the dragon hath prevailed ; espie here the dragons malice , who will do as much spoile in the church , as god permitteth him to doe : but though he may prevaile against some , yet he cannot against all , god wil uphold two third parts to witnesse against the dragon ; that is , so many as shall serve his providence in the salvation of all his saints , wheresoever scattered in the world ; so long as any are to bee saved by being brought to the faith , the word of faith must bee preached . ascribe all the glory to the power of god and his providence , if we enjoy the shine of any starre , or see abroad any shining starre standing in his place . it is no thanke to the dragon , or the enemies who weary themselves in casting about to cast them all downe , and would , if the lord did not uphold thē to the churches neede : i have heard the railing and feare on every side , but the lord is with me as a mighty gyant , psal. . he made the stars for the night , he taketh special care of them ; men may call them at their pleasure , hee calleth them all by their right names ? object what need we care for them seeing god is so carefull . sol. provoke not god to remove them . . see the neede of starres for illumination , warmth , moisture , refrigeration ; by them discerne seasons of grace ; guide thy course on the sea of this world : starres were made not for ornament onely , but for use , heate , influence . . make use of their light , some hate the light , as of commets , portending evill to them , and blesse themselves from them . . reioyce in their light constantly , not as the iewes did in iohn , that counted him a light for a season ; men receive preachers as new starres or commets , gaze a while , but care not how soone they be wasted . the second effect by which the dragon is described , is by his mischievous attempt against the woman , as the former was against the starres ; this effect is set downe , . by his action , he stood before the woman . . his intention , to devoure the childe when it was brought forth . i. in his action observe two things . . what it is to stand before the woman . . how he standeth before her . . to stand before the woman is an allusion to the ancient story both of the dragon standing before eve the woman , that is , the mother of the world and of the church , to seduce her ; as also of pharaoh called the dragon of aegypt , watching the destruction of the male children of the church , so soone as the mothers should bee delivered of them ; to which places out of doubt the text hath reference . this standing before the woman implieth two things . , his readinesse and nearnesse , as one at hand , narrowly watching & observing to assault and destroy the blessed seed . . his instance and diligence in the purpose , hee departs not farre , nor long , but standeth , and abideth , proceedeth and persisteth in his mischievous purpose and intention against the church and members ; he standeth still , but not idle . . how , he standeth before her , and that is two wayes . . by fraud and secret trechery , he layeth traines out of sight for her hurt , and by flattery seeketh to bring and lure her into his snare . . by open force and violence to subdue such as by secret traines he cannot allure . ii. his intention , to devoure the childe , hee seemeth to doe nothing lesse , but the spirit of god uncaseth him , & sheweth us the true end of all his coūsels and indeavours . let the dragon dissemble never so much friendship ( as to eve in eating ) his minde is murderous , for hee standeth not afore us to abridge us of our liberty , or goods , or outward comfort onely , but his direct aime is to compasse our death and destruction of soule and body . quest. but what had the child done , or when should he devoure it ? sol. he watcheth the destruction of it before it be borne , if the woman miscary not , in bringing forth some abortive birth ; then he bestirreth himselfe to destroy the young and tender birth , so soone as it taketh breath in the church . where in the dragon note three things . . the groundednesse and setlednesse of malice in the nature of the dragon , who out of his wickednesse unstirred and unprovoked , carrieth deadly wrath against the children of the church . there is a naturall enmity and antipathy betweene the seed of the dragon , and the seed of the woman ; for what can the childe doe against him before hee is borne ? . the policy of the dragon , who will not suffer the womans children to grow up to strength and stature , but will oppresse them even in the bi●●● , or as soone as they are borne ; while they are tender and least able to resist : hee knoweth the fittest time to blast grace is in herba , in the cradle , in the beginnings . . the implacablenesse of this savage dragon , whose pittilesse disposition nothing can move ; not infancy , not tendernesse , not innocency , not causelesnesse , nothing can pleade or prevaile for a drop of compassion ; nay , these rather cause and stirre up his wrath , and kindle his rage and fury more against them ; and this is the enemy with whom we have to deale , whom gods spirit hath thus graphycally and punctually described , that we might stand so much the more watchfully and preparedly against him . so soone as any childe commeth to bee borne of the church , satan watcheth by all means to destroy him . pet. . . satan as a roaring lyon seeketh whom to devoure . the principall businesse of satan in the world hath ever been to take out of the way , and to destroy vijs & modis , by secret fraud or open force all that should bee spiritually begotten of the church , especially such as should stand up to maintaine the religion of christ. how herod the dragon stood before the woman seeking to slay the childe iesus so soone as he was borne , appeareth mat. . . hee could not hinder his holy conception , his quickning , birth , but his hope is to devoure him being borne ; the same fury he sheweth to the members ; and to come to that our text aimeth at , how the dragon by the heathen roman emperours and bloody tyrants nero , domitian , trajan and the rest did by most cruell edicts , torments , and unheard of punishments and persecutions , stand in the whole empire with the greatest vigilancy that might bee to swallow up whatsoever christian should be borne in the church , utterly to extirpate all christians , and extinguish the christian faith , is manifest in every leafe and line of that bloody story . but especially the dragon by those tyrants watched and observed most diligently , lest any defender of the christian faith either in magistracy or ministery , should spring up ; in so much that if any president or governour was more moderate or lesse rigorous against christiās , he was presently devoured by the dragon , as a favourer or childe of the woman . his incessant labour to hinder the glory of god ; for whereas the glory of a king is the multitude of his subjects ; he cannot abide that gods glory should bee increased by the increase of the subjects of his kingdome . he is the arch-tyrant , and head of all tyrants in the world , and setteth up and holdeth up his kingdome by tyranny and injustice ; and as attaliah could never thinke her selfe stable in her usurped authority till she had slaine all the kings seed , kin. . . so this monster of tyrants , and scourge of the world , thinketh his kingdome can never bee sure and stable if he kill not all the kings seed , the sonnes of this woman the church . his extrem● hatred of the true religion ; the true service of god amongst the israelites was an abomination to the aegyptians , and therefore like dragons they oppressed them . the dragon never ceaseth to hinder or corrupt the purity of gods worship , or to persecute whom he cannot hinder : let israel but talk of going to worship in the wildernesse , the hellish pharaoh presently begins to rage , to augment the burthens and never cease his unjust vexation , till himselfe cease to be . his incurable envy of the happy estate of man , not onely that of adam in paradise , whereof he quickly spoyled him , but especially that which in the secōd adam we are restored unto , for this maketh him even ready to burst for envy , that whereas himself is cast down from heaven his first habitation , & everlastingly reprobated from god , from his favour , presence , place of glory , without all hope of mercy ; boūd in chaines of blacke darknesse to the judgement of the great day ; mankinde should by vertue of a covenant of grace be elected and raised to a fee simple of eternall glory , purchased by the sonne of god , sealed by his spirit , and apprehended by the faith of every beleever . his earnest desire and study to hold men in the state of nature , for he knoweth there hee hath them sure enough ; but if there appeareth any change , hee bestirreth himselfe , and teareth and vexeth the parties from whom he must needs depart ; as in the instances of the gospell . this appeareth in that , . so long as men are in their naturall estate , hee knoweth they are out of the favour of god , enimies to god , and god to them ; but in the beginning of their change they become friends to god , and no sooner can god be friend a man , but satan taketh him for his foe and enemy : no sooner canst thou have peace with god , but warre with satan . . in the state of nature a man fighteth stoutly against grace and righteousnesse , all his members are given up as weapons of unrighteousnesse for the devill and sinne ; but now in the beginning of this change he taketh the lords presse-money , renounceth his old captaine , fighteth under gods standard whom the dragon most maligneth : and now no marvell if satan advance his flags of defiance against him , because hee standeth on the contrary part . . while a man is in the state of nature he knoweth he is a slave to sinne and a bondman to the devill , ruled at his will , under an heavier bondage than israel under pharaoh ; but let him desire once to get out of this thraldome , pharaoh did never storme so much against israel as the dragon will against him . the iaylor is quiet so long as he is sure of his prisoners , but let any of them seeke an escape , or to break prison , then he bestirreth himselfe , and loadeth that party with fetters , and useth him with all rigour : so doth the dragon so soone as ever hee seeth one begin to stirre in his conversion . . in the naturall state hee knoweth a man goeth merrily to hell , in which way he never disquieteth him , as iacobs sonnes going into aegypt found no let ; but if he set his face or foot towards the land of promise , he shall never want enemies or difficulties , no more than they did . seeing satan ever standeth before the woman , as pharaoh , to surprize the infant in grace , even in the birth ; wee see how neare wee are alway to danger , and what need wee have still to stand upon our watch ; for shall satan stand seeking to devoure us , and shall not wee ●●and in a watchfull resistance ? it is the apostles inference , peter . , ● . your adversary seeketh to devoure , whom resist , stedfast in the faith : for why hath the spirit of god thus described our enemy and his enterprizes against us , but that we might make our advantage of it , and not being ignorant of his wiles might bee so much the more watchfull ? what man that knoweth there lyeth a porent enemy before him who watcheth to murther him , will not bee watchfull to save his owne life , and defeat his enemy ? or what needeth an enemy any other weapon than his adversaries security ? as appeareth in iael against sisera , whose safety had beene in the watch of himselfe . but in this watch observe these rules . see thou stand in thy owne ranke and watch-tower ; thou hast a promise of safety onely in thy way , the surest fortification is diligence in the generall and speciall calling , whereas idlenesse is the devils pillow and anvile . see thou standest armed at all points , seeing sathan standeth armed before thee , never lay off any one piece of spirituall armour . men in peace hang up their armour by the wals till it rust and take dust ; but buckle it fast to thee as having still an enemy before thee seeking to disarme thee as hee did israel , whom hee made naked by the calfe , and by balaams wyles laid them naked to gods vengeance . because no strength else is comparable to his that standeth before thee , but the strength of the captaine ; stand in his strength , and bee instant in prayer and strong cries for his helpe . if a man were in the hand of theeves , meaning not onely to robbe him but to cut his throate , how would hee cry for helpe ? this is our continuall estate , and therefore we have neede to pray continually : the holding up of moses hands in prayer is the strength of israel , and so is it the victory against the spirituall amaleck note the groūnd of the dragons malice , and of the quarrell of the wicked men , no other cause but that they are children of the church , or otherwise causelesse in them . pharaoh killed the israelites infants causelesly , assur oppresseth israel without a cause , isa. . . iohn . . for which good worke doe yee stone me ? they pretend blasphemy ; something done or not done by them : no the quarrell is more ancient , more grounded , more inward than any thing done by them ; they know how esau striveth with iacob in the wombe before birth ; it is malice bred in the bone . a wicked man will raile on a good man hee never saw nor knew , and if a wicked man knew that a childe in the wombe would prove a good man and sonne of the chvrch , hee would hate it before the birth . the just wrath of the dragon against david , psa. . . and against the sonne of david in iohn . . never set thy selfe to any good course but expect the dragon to stand before thee , make account of all his malice , and whatsoever op position the world his armour-bearer can molest thee withall ; no condition or calling can secure thee ; for , . let a magistrate set himselfe faithfully for the lord to uphold the pure worship of god , and zealously stand for god , for good causes , and persons ; now the dragon is grieved that a man is come that seeketh the wealth of israel , nehemiah . . now stand before him sanbellet and tobiah , and with these many complices conspire against hierusalem to hinder him , and hence he thrusts into the ordinance as many disaffected persons to true religion as he can . . let a popish preist breathe out fury and rage against the truth , and revile all the generation of them that seeke god , and cast them in bonds and trouble : he thriveth and is in as great credit as saul was in that way , but let him once see a light shining round about him , and being converted , faithfully preach the gospell , which hee persecuted ; now the dragon standeth before him , inwardly buffetting him with temptations , and outwardly setting a number of dragons and generation of vipers to sting him with whippings , imprisonings , stonings , and all deadly persecutions ; and what godly minister can avoid the winnowings of the dragon ? . let a private man sit as israel in aegypt , and favour the aegyptian idols , hee may enjoy the flesh-pots and favour of aegypt ; but let him once speake of the true service of god , and of departing from those men and manners , pharaoh that dragon , and all his people persecute them with all barbarous cruelty : be thou never so private , if thou givest thy name to god , and take upon thee with the profession , the practise of sound religion : looke now what way thou canst , thou shalt finde the dragon before thee ; begin to build thee a spirituall house for the lord , and looke for as many dragons to stand before thee as nehemiah had in the repairing of the walles of iervsalem . here are two worthy questions . . how i may know the dragon standeth before me ? . how i may stand before the dragon . . to know that the dragon standeth before thee attempting any good , thou shalt discerne it , . by secret fraud , or , . by hellish and open slanders . by both these here he standeth before the woman ; by both he stood before the seed of the woman , as well in peters friendly perswasion , master pity thy selfe , as in iudas in betraying him ; and thus also against all her seed ; as for example . so long as hee can he will oppresse cunningly and craftily as a very good friend , discouraging the practice of piety , hiding his homes ; for so long as he can he will not be accused of open tyranny ; see it in some instances . . he commeth to a man loking towards religion , telleth him it is too heavy a yoak for him , & it will. not be for his ease to undergoe so strict a course , as will make his life but uncomfortable , & strip him of all his liberty ; why should you not favour your self ? as if the dragon whose intention is to devoure , did above all desire the ease and comfort of a mans life ; but christs counsell against the dragon is , to beare his yoak for it is easie and light , and all the wayes of wisedome are the wayes of pleasure . now the dragon is before thee . . but what if you should set your hand to the plough and looke back , were you not in farre worse case than before ? better you had never knowne the truth than to forsake the holy commandement ; as if the dragon were an enemy to apostasie and backsliding ; but the dragon is apparently before thee , in that he would have thee cast off all care of religion by that argument whereby christ spurreth and inciteth it . . hee would have him shew himselfe a wise man , and not set himselfe against a streame ; doe rulers and rich men so ? and why shall hee joyne to a few poore and simple men that are every where contemned and condemned of indiscretion , perhaps of hypocrisie ? as if true wisedome were not tied to the perfect way , whether many or few , great ones or meane ones walke it it ; for christ saith , that for the most part the poore receive the gospel ; and the apostle , that not many rich ; now is the dragon before thee . . he will have him shew himselfe a peaceable man ; oh the peace of the church is to bee tendred , and turbulent spirits are dangerous , which stand upon such nice points , & busie themselves with things above their reach ; a peaceable man will take things as he findeth them , and will doe what he may whē he cannot doe what he would ; as if the onely make-baite in the world were so set for peace , or as if his whole drift herein were not to separate peace from truth ; which last god hath magnified above all things , and therefore above peace . . hee hath a great care of his good name , hee would not have him by any means undertake or goe on in any course that should savour of curiosity , or by which they should be counted singular , for then he were undone and could never recover the disgrace and reproach of it ; as if himselfe were not the author and devisor of all reproaches cast upon the way of god , and the accuser of the brethren : but the dragon standeth before thee to hinder selfe-deniall , which is the first thing to be done of him that will be a disciple . he would have him a good husband and thriving in the world , not any where to interrupt his calling or takings by reading the scripture , and hearing sermons on the weeke dayes , or by such strictnesse on the sabbath , as not to serve his customers then as on the weeke dayes , as if hee did not intend in al this , that by winning the world they should lose their soules . and surely lamentable experience sheweth , how that the dragon by such sugred words and perswasions stood before numbers , who have looked backe and runne backe to the filthinesse of the world , and now imbrace such a course as may be fit with the grace of the times , the favour of men , the furtherance of their outward estates , and their owne ease . ii. but if by fraudulent and underhand meanes he cannot break off good beginnings , he turneth him to open and hellish slanders and accusations , in which hee sheweth his blacknesse against all sorts ; for , . let a godly magistrate persist in his zealous care to reforme abuses , the dragon standeth before him as before moses and aaron , and saith , you take too much upon you , and perhaps writes a letter of accusation as did rehum and shimshai and their companions , against iehoshua and zerubbabel and his captaines to the king , ezra . . . let a minister proceed in his faithfull performance , suppose him a prophet , amos himselfe shall be accused by the dragon , amazia that he preached against the king , and the land is not able to beare his words , chap. . . and ieremy is a factious and turbulent man , contentious with the whole earth : suppose him an apostle ; paul and silas must bee brought before the governours , and exclamed on as men troubling the city ; exclamed for preaching ordinances not lawfull to be received , and teaching men to worship god contrary to law . suppose him the most shining light in the church , the dragon not able to resist the light of god in him , will fall to plaine railing , as the pelagians called augustine , cultorem doemonum , august . contra iul. lib. . cap. . what execrable and horrible slanders the popish dragons have spewed out against our churches in generall , and the famous speciall instruments of gods glory , wickliffe , hus , luther , calvin , beza , tindal , were as infinite as hatefull to recite , and when satan ceaseth to stand before the woman , such horrible reproaches of godlinesse shall cease , and not before . and what marvell if it be so with the servants when if our master christ himselfe shall cast out devils , the dragon dare say , it is by belzebub the prince of devils . . let a private man hold out the light of grace with courage and constancy , the dragon standeth before him and proclaimeth him factious , contentious , schismatical . if he see his actions beseeming his profession , he chargeth him with pride , with hypocrisie as iob ; & the graces & gifts of god which he cannot deny in his servants , he can disgrace & obscure , with as dangerous a mistake as hanun did the servants of david , whose charity had bin their owne security . quest. it being thus , how may wee hold out in any good beginnings , and withstand the dragon ? ans. practise sixe rules . . learne a point of christian wisedome and experiēce , never to trust the flatteries of the dragō , seeing the spirit of god hath detected his flatteries & faire promises to be but pretences for our destruction . the romish dragons insinuate into their proselites as winding serpēts ; they lamēt the state of their soules , and perswade like very loving counsellors to their religion ; and to leave the heresie of the protestants ; they can faine crocadiles teares , can call heaven and earth to witnesse that they respect nothing in the world but to promote the truth , and save simple mens seduced soules , and it is nothing but the catholike faith that maketh them venture their lives and fortunes ; and a number more windy and empty words , in all which the dragons stand before the woman to devoure her children ; and which is a deeper plot of the dragon , he can pretend peace , f●ienship , amity , marriages , oathes , and what not ? and all , that under cloake and pretence of peace hee may slay and devoure , as france in that horrible massacre . had woefull experience . hee can pretend zeale , religion , and support of the catholique cause , when he is digging and undermining , and laying powder barrels and iron barres for the destruction of three whole states & kingdomes a foolish woman must she be that will give any credit hereafter to the flatteries and faire pretences of such perfidious dragons , who salute not but to wound , and with iudas , kisse to kill . never begin any thing that is good but with full resolution to stand to the defence of it against the dragon , and the better any duty is , be so much the more prepared for christian combate . be sure thou standest on a sure ground and warrant for that thou dost , seeing the dragon that standeth before thee will sift thy action throughly , both for thy calling and commission , and for the matter , that it bee justifieable ; and for the manner , if it bee done well , and for the end , if it be good and direct . remember , in every thing , that thou standest in the eye of thine owne conscience to observe thee , in the eye of the dragon to accuse thee , and in the eye of god to judge thee . stand still before god in undertaking any good course , not for direction onely but for assistance ; hee must begin and he must perfect ; doe thou begin and goe on in him and with him , get his strength with thee & for thee , which is onely able to uphold thee ; so the two olives , rev. . . stand before god the ruler of the whole earth . as the dragon standeth in ambush to resist and kill the first motions in grace , so stand thou on thy guard to resist his first motions against it ; give no place to the dragon ; let him seeme never so reasonable to begin with , his conclusions will bee impudent and important ; thus thou shalt beate him with his owne weapon . as hee hateth the first shew and sprout of grace , so hate thou the first motion and rise of temptation , where hee begins his assault , begin thy resistance . stand couragiously and with comfort , knowing that , . if thou stand to him hee cannot stand to thee , resist the dragon and hee will flee . . as he standeth to destroy , so thy captaine standeth before thee to save and cover thee . . when hee stood before christ thy head , he was defeated and confounded , & his power so broken as thou standest before a conquered enemy , and now hee may stand before thee who art a member of christ , to molest and trouble thee , but never to deprive thee either of conquest or crowne . . the christian standeth now not afore the dragon as a single man , but as incorporated and one with christ , and partaker of his glorious victory . [ so shee brought forth a manchild . ] in this verse the euangelist returneth to the woman , and sheweth how the dragon was disappointed of his purpose , both in respect of , i. the woman , who is described , . by her birth , in this verse . . by her fight , in the next . ii. her issue described by three arguments . . his sexe masculine generous a manchild . . his office , to rule the nations with a rod of iron . . his height of advancement , hee was taken up to god and his throne . it must a while stay us to enquire who this man-childe was that was now brought forth , seeing there are sundry and divers opinions , and the true opening of this point will helpe us all along this vision into many proper and comfortable points , which have not beene till of late so dived into by the common streame of interpreters . most have thought that by this man-child must be meant christ , and some take it of christ personally , in persō born into the world ; some of christ mystically brought into the world , begotten and brought forth in beleevers hearts . to which i grant , that as there are few passages and phrases in this divine prophesie which doe not look back to some former history , passage , or prophesie ( as hath beene and might be further plentifully noted ) so doth this verse and vision looke backe to the birth of christ personally into the world , and lively representeth it in many particulars ; as , . this woman bringeth forth a manchilde ; in fulnesse of time god sent his sonne made of a woman . . the dragon here watcheth to slay the childe so soone as ever he was borne ; so did herod seeke to kill the babe so soone as he was borne . . as mary by divine admonition flyeth into the desart of aegypt to save her selfe and the babes life , so this woman flyeth into the wildernesse with eagles wings , the place prepared by god , to save her selfe and her seed . . as mary stayed in aegypt almost foure yeares , till herod was dead ; so this woman stayeth in the desart . dayes , which is almost foure yeares , for . dayes is just foure yeares , the time of her danger . . as herod that dragon cast after the flight of mary an horrible flood of persecution , slaying all infants under two yeares old , to destroy the man-childe ; so this woman had a flood of waters cast after her to destroy her flying into the wildernesse . . as christ maries sonne ascended to heaven and sate at the right hand of the throne of god his father , so the sonne of this woman is taken up to god and to his throne . . as christ iesus the sonne of mary most properly ruleth all nations with a rod of iron , psal. . so this sonne of the woman in this verse : so as we see a notable correspondence in the birth of this man-childe to the birth of christ , that man-childe who was figured by all those man-children that first opened the wombe under the law , so as it cannot be denyed but that this vision looketh backe to the history of christs birth , and is first true in the most and maine passages of it of iesus christ ; and this be named once for all the vision . quest. but is not christ here directly meant ? ans. it seemeth to mee by many strong reasons in the text , that christ is not properly and directly meant by this man-childe ; for , i. if by this man-childe here be meant christ , then by the woman must be meant not the church ( as we have interpreted & proved ) but the virgin mary , as some papists imagine , although even some of them , finding many parts of the description of this woman not agreeing to her , conclude , as ribera out of methodius , that not mary but the church is this woman . ii. the man-childe here borne is the sonne of the church ; but christ is not the sonne of the church , therefore hee is not this man-childe , for christ is the sonne of god and the sonne of mary , but not the sonne of the church , nay hee is the father of the church , esay . . and the church is called his seed , esay . but no where is hee called the sonne of the church , nor the seed of the church . iii. this woman is said to travell to bring forth this man-childe , but the church is never said to travell to bring forth christ. indeed the apostle galat. . . saith , hee travelled in birth with the galathians to forme christ in them by his ministery , but not that he travelled of christ but of them , to bring them forth christians . iiii. we must remember that iohn writeth here a propheticall history of things to come to passe after his time , and not of things formerly passed , and therefore neither of the personall nor mysticall birth of christ ; for first consider him , . personally , he was before this time , not borne only , but dead , and risen and ascended to the throne of god , all this was past , and iohn had seene it , and needed no new vision to manifest this unto him which he knew before , and had so largely described in his euangelicall story . . if wee consider the mysticall birth of christ in the hearts of beleevers by the preaching of the gospell , this also had beene done formerly in abundant measure , and was a thing not to come and to bee done ; but onely to bee continued ; so as it cannot bee meant of christ either personally or mystically . v. it will not agree to christ that is said of this man-childe , that presently he was taken up to god after his birth , without mentioning any of the great workes for which hee was borne and came into the world , for christ was to doe more than be borne and ascend ; hee must fast , and teach , and pray , and doe many powerfull miracles , and suffer , and bee buried , and rise , and then ascend ; neither is the word fitly here used to note the ascension of christ , that hee was caught up to the throne of god as it were by the power of some other , for hee is said to goe up , acts . . and to ascend as doing it of his owne power : indeed we weake creatures are said to bee * caught up , thess. . . by a mighty power without our selves , as this man-childe in the text ; but it is not so with him in his ascending , who had all power in heaven and earth , mat. . &c. last . object . but there bee two things in the text which seeme so proper to christ , as that they cannot agree or be ascribed to any other . first , that hee ruleth the nations with a rod of iron , and this is christs property , psal. . . and cannot agree to any other . ans. all power is christs originally and primarily , but wee may not forget that hee promiseth the same power by communication to his members , revel . . . to him that overcommeth i will give power over the nations , and he shall rule them with a rod of iron : not that the soveraign power of christ over the whole earth is communicable to any creature , for none of his offices can passe from him to another , but noteth that beleevers have benefit & part in his exaltation and power , and therefore wee must not marvell if we finde this power , which is properly invested in christ to be communicated and in part executed for him by others . object . . but this man-childe is taken up to the throne of god , now who but christ ever sate in heaven in the throne of god ? sol. in the throne of gods right hand , as mediator and head of the church in heaven , properly so taken , onely christ sitteth and no other creature , man nor angel : but the throne of god in scripture is taken mystically and figuratively ; for , . there is an heaven upon earth , the church , which is many times called by the name of heavē , as in this chapter , and a kingdome of grace , in which the lord hath set up his throne , unto which he lifteth whom hee pleaseth ; now wee are sonnes of god , iohn . . ephes. . . . now we are saved by hope , rom. . . . heavenly glory is called figuratively a throne , wherein , howsoever christ only sitteth by his owne right and priviledge , yet the saints also by communication and participation are admitted to sit on the throne with him , as members with the head . rev. . . to him that overcommeth will i give that he shall sit with me on my throne as i overcome and sit with my father on his throne , thus the twelve disciples are promised to sit on twelve thrones , and the twenty foure elders representing the church of the old and new testament , sate upon twenty foure thrones , revel . . . so as this is no barre but some besides christ may be meant by this man childe . . in the worldly administration , howsoever the kingdome and throne be the lords , and all power belongeth unto god , yet it pleaseth him in the government of the world to take up rulers and princes after a sort , into his owne throne , and setteth them in highest place next himselfe , to rule over the nations , and putteth a rod of power into their hands , investing them not with his power onely , but with his name also ; i said ye are gods ; thus he taketh them into his owne throne , & putteth on them a part of his owne majesty ; whereof their thrones and seates carry a little representation , and in this sense is this phrase here taken . having shewed that this man-childe is not to be meant of christ , and answered the objections that have caried some to that interpretation ; let us inquire who he is , and looking neare unto the text and scope of the place , the series of times , and dependance of the words with antecedents and consequents . by the man-childe i understand some potent prince or princes , or some speciall deliverers , whō god stirred upto succour and to relieve the church against those tyrannicall romish emperors & persecutors ; by whom the dragon was defeated and disappointed , whose aime was to devoure all the seede of the woman ; for these were , . sonnes of the church . . a man-childe , stout , strong , valiant . . ruled over the nations with a rod of iron , viz. an unresistable power and over-ruling the nations and princes that were enemies to the church . . was taken into the throne of god , that is , advanced unto chiefe government for the refreshing and defence of the church , and curbing the rage of those imperiall dragons . and running over the story of those times the best commentary of a prophesie , i finde that in the yeare after christ , the church had tolerable peace under commodus the emperour in whose raigne the gospell was greatly spread , hist. eccl. cap. . but he being no christian or sonne of the church , but a flagitious man , was not this man-childe . in anno . the first christian emperour was philip , of whom we read , that he submitted himselfe to the discipline of the church , eccles. hist. lib. . cap. . i doe not see but now the man childe might begin to be borne . afterward in . after the long and bloody raigne of maxentius , of whō the story saith , that there was no great city in which . christiās were not daily drawne to execution : god raised up constantine the great , an obedient and loving sonne of the church , and tooke him up to his throne of government , next to himselfe , for under god was none greater than he , and put into his hand not a scepter of gold onely , an ensigne of dignity , and regall or rather imperiall authority , but a rod of iron , the strongest of metals , fit to beate downe all before it , by which rod hee flew foure savage dragons , who stood against the woman ; maximian and his sonne maxentius , maximinus and licinius , and by the same wonne all the west empire , ruled over italy , spaine , france , germany , brittaine , besides his dominion in affrike , he restored peace to the church , abolished tyrannicall decrees , commanded that none should injure any christian , was himselfe the greatest protector of christianity , that wee reade of in that story . to these we may adde the two theodosi's christian emperours , and others in authority sonnes of the church , by whom shee was succoured and protected from the dragon in these tyrannicall times . ob. but the text speaketh but of one man-childe , but you interpret it of many . ans. i tie not the man-childe to one individuum or person , but to all such set in dignity as god stirred up as protectors and nursing fathers to the tender church and her babes in these terrible times ; for these reasons . the manchilde not one individual person , but so many protectors as christ stirreth up . . the manner of prophets , in the singular number to set downe a series or row of persons , whereof one chiefe is still in being , and continued by the succession of many . dan. . . foure kings are not the singular persons , but the foure kingdomes and governments in the succession of sundry kings . and foure great beasts , vers . . by every beast is not signified a singular person , but a state and succession . . by the lyon , the kingdome and successive kings of the assyrians and babylonians . . by the beare , the kingdome and successive kings of medes and persians . . by the leopard , the greekes and macedonians . . by the beast with iron teeth and ten hornes , the kingdome of seleucidae and fagedi . . in pauls epistle , thess. . . the man of sinne is not one person but a state and row of men , who have beene the heads of apostasie in the kingdome of antichrist , all which make up one man or person after a sort , ; not one in number or nature , but one in order , succession , power , will and continuance . so in the same chapter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hinderer of this man of sinne is not one roman emperour , but the empire . . the state and succession of emperors which was by succession , yet the apostle saith , hee that withholdeth . even as saint iohn . epist. . cals many deceivers or antichrists one antichrist , so many men of sinne one man of sinne , many withstanders one withstander . . in the revelation nothing more ordinary , cap. . . the beast rising out of the sea is not one person , but the state and succession of antichrist . cap. . . the seven heads of the beast are so many states and governments , as christ himselfe confesseth , and the whore in verse . is not one person , but the romane state , departed from christ to antichrist , and prostituting her selfe to all idolatry and impurity of doctrine and manners , the successors of antichrists kingdome . cap. . . the angel of the church of ephesus not one man or pastor , but many , for there were many pastors and angels therein , acts . , . . even in this chapter wee have described the woman , verse . not one church but the succession of the church in many ages , yet called but a woman . and verse . the dragon in this vision , the whole spawne and row of dragons and tyrants raised by satan against the woman , even ten bloody persecutors , all called one dragon for reasons you have heard : and there is no reason but the manchilde may be as well collectively taken according to the manner of all prophets and prophesies . the dragon watcheth the woman but in vaine , for shee bringeth forth for all that ; the church shall bring forth children to god in despight of the dragon , especially such children as the text aimeth at , to serve his providence in the defence & upholding of his church , es. . . acts . . moses was borne in despight of pharaoh , as the circumstance of time there noteth ; christ himselfe was brought forth in despight of herod and all his plots : which appeareth most plainely in those children of the church , excellent instruments , prophesied of many yeares before they were borne , and named of god , whom it had besteaded the dragon that they had never beene brought forth , if hee could have hindered them ; as first isaac , in whom all nations should be blessed by that blessed seed that should descend of him , whereof he was a type , and in whom the birth of christ was foretold sundry thousands of yeares before it came to passe ; would not the dragon have hindred both the type and the truth from being borne if hee could ? so as all gods promises and the covenant of grace in them should have beene falsified by the dragon . kings . . wee read of iosiah named before he was borne . yeares , and of his piety and zeale in destroying dolatry , and defacing of the kingdome of the devill ; and had it not beene much for the dragons kingdome to have hindred his birth if hee could ? esay . . cyrus was named above a hundred and twenty yeares before he was borne , and also his singular care and diligence in building of the temple , and restoring ierusalem to her former beauty and honour , that he should establish the pure worship of god , and as a vigilant shepheard protect gods people : now would not the dragon have hindred the birth of such a sonne whom he knew should bee borne , if hee could ? but he cannot prevent the woman from bringing forth her sonnes , especially designed to serve gods providence for the good of the church . the stability of gods decrees ; the counsell of the lord shall stand , and no power nor policy shall break off any of his purposes ; hee hath purposed to teach mā by man , to rule man by man , to save men by men , and therefore there must be a succession of pastors in the church , and of princes in the world , who shall uphold this his ordinance in the severall ages . it is true , the lord with whom is wisdome and strength , can by his own hand , without and against all worldly power save his church ; but for his owne greater glory and the confusion of the dragon , hee will rather doe it by weake instruments , assisted with his owne mighty power , which all the dragons cannot prevaile against . the truth of his promise ; who although he bee the husband of his church , and as elcanah to anna , better then ten sonnes , yet hath promised , that shee shall have sonnes and princes in all lands ; he will see that she shall not want sonnes of her own that shall bee as nursing fathers and mothers to her , esay . . and . the power of god is such as cannot be foyled by any contrary power , but still raiseth up some man-childe for the churches use and service ; for as it is in nature , so here with this mother ; it is the lord that openeth the wombe , and the dragon cannot shut it , as iacob said to rachel , am i god to open and shut the wombe ? so it is god that maketh the church a fruitfull and joyfull mother of children , which powerfull worke himselfe challengeth , esay . . shall i cause to travell and not bring forth , shall i cause to bring forth and shall shee be barren ? this power of god so over-ruleth , that not onely against all outward contrary powers ; but when the birth it selfe , or manchilde it selfe is most averse and repugnant , yet shall he be brought forth . for example , moses was most backward and pleaded many excuses , earnestly intreated the lord to send any other to pharaoh , yet he and no other must be brought forth ; ionah flatly refused to goe to niniveh , but the lords power mightily over-ruled and brought him forth by a strong hand , for the conversion of the people : no contrary course shall hinder the birth of the man-childe against the lords powerfull call . the care of god over his church , hee suffereth it not without some manchilde or other to helpe it , as in the booke of the iudges is manifest ; hee never casteth off his people , nor his care of them ; hee hath speciall feeling of their miseries , speciall regard of their prayers and sighes , as is manifest by the example of israel in aegypt ; he suffereth not the rod of the wicked to lie on the lot of the righteous , psal. . . but it should ever doe so if the dragon could hinder the birth , and bringing forth of such sonnes as may prevent and remove it . for comfort of the church , who shall never want such stout defenders , as the lord doth see fit for her ; kings . . when ahab and iezabel destroyed the prophets of the lord , and made no end of effusion of innocent blood , the lord had a manchilde in store , iehu , who shall revenge their quarrell to the utmost . when the dreadfull and terrible fires were kindled against the bodies of gods servants & saints here in queene maries dayes , god stirred up that most noble queene elizabeth , comparable with any manchilde in these last ages , for her noble and heroical zeale , valour and fortitude ; and though many plots were attempted by papists to take away her life ( for gardener chafed that they lopped the boughes and stocked not the roote ) yet was shee brought forth to the kingdome , set upon the throne of god , and had an iron rod in her hand , an unconquerable power , by which she was the glory of her kingdome , a terrour to all papists and professed enemies of her religion . in the dayes when we see antichrist prevaile , his arme stronge , his powers victorious , his numbers increased , his buls ▪ blasphemies and masses received , himselfe and his in armes , with hopefull successes : now is the time to expect some manchild and sonne of the church to take him from his top and height ; or rather those ten sonnes of this woman , taken up into the throne of god , and with rods of iron to make her desolate and naked , to eate her flesh , and burne her with fire , rev. . . the church may say as ioseph , the lord hath made mee fruitfull in the land of my affliction . the dragon cannot hinder the woman from bringing forth children and sonnes that shall witnesse and defend the truth for her being , her birthright and inheritance ; for , . he cannot want hearts to beleeve , nor mouthes to confesse the truth , who made both all hearts and all mouthes . . the power of the truth is such as will have witnesse and testimony to it , luke . . i tell you if these should hold their peace the stones would crie , as indeed the earthquakes , & rending of the rockes , and opening of graves did at his resurrection ; hence was it that in the darkest times of antichrist , and when their tyranny was at hight , god ever raised some sonne of the church , to witnesse unto the truth against that abomination , as here in england iohn wickliffe , that preached plainly the pope to bee antichrist , his transubstantiation , his masses , his indulgences , his dispensations to be trash and dung , to be swept out of the church ; & many after him . in italy , dante 's , marsilius patavinus , franciscus petrarke ; in bohemia iohn hus , ierome of prague ; in germany , luther , melancton , &c. the dragon could not hinder these sonnes of the church in their testimony : and so it shall alwayes be . iii. the dragon cannot hinder the woman to bring forth children in grace , although he watch never so instantly ; for , i. the spirit bloweth where it will , and hee can no more hinder his worke , then hee can the winde from blowing ; and by this spirit the church becommeth like the hebrew women , of whom the midwiues said , they were lively , and delivered before they could come to destroy the birth . ii. birth in grace is a mighty worke of new creation , and no more can the devill and dragon hinder this worke where god will have it , than they can dissolve the great worke of gods creation ; wicked men , as esau , may strive to hinder iacobs birth in the wombe , but cannot ; where hee will have a birth he leaveth them not like agrippa , almost christians , but whole christians . iii. the antichristian dragons have laboured in nothing so much as hiding the scriptures and rowling up the little booke , that the sound of the gospell should not bee heard to the conversion of any , they call into question the authority of the scriptures , and they must bee beleeved but for the popes judgment ; insteed of opening this they have opened schoolemen , sententiaries , canonists , legends , but to read the scriptures in a knowne tongue is heresie ; but in despight of them the angell hath carried the eternall gospell through the midst of heaven , the truth is so cōspicuous as shining in the midst of heaven ; and where christ will have the dore of grace open , none shall shut it ; papists now seeke to shut that dore , and our sins and ingratitudes hath deserved that the gospell should bee shut out , but yet christ keepeth it open for us . iiii. the dragon cannot hinder the woman but in despight of him shee shall bring forth many children to glory , for it is not possible , . to take them out of the father , who is stronger than them all , to dissolve their union with christ , rom. . or to deceive the elect either of their faith or substance , mat. . . the over-ruling hand of god maketh the dragons themselves effect his will , and serve his providence both in glorifying his name , and promoting his good and the salvation of his servants , when they thinke nothing lesse , nay when they bend and aime cleane contrary , they shall in despight of them further their salvation , and can they then hinder it ? rom. . all things shall be for their best , and shall bring them to their wayes end . ob. but doth not the dragon often prevaile to hold off many from soundnesse of grace , and cast many off , as iudas , demas ? sol. . the dragon never prevaileth by his absolute power over any , but by gods just desertion and permission , saying , thus farre shalt thou prevaile , but no further . . he never prevaileth wholy or finally against any whose names are written in the booke of life ; but though the lord suffereth them to be molested in the way , it is , that in the end he might declare in them the riches of his grace , mercy , power . . these yeelding to satan for a time are cast down but not cast off , seeing they are not elected , jufied , redeemed , called , sanctified and saved for any worthinesse of their owne , but for christs , which the dragon cannot spot or blemish . to abate the glory and hope of the churches enemies , they may spurne & strive against the free passage of the gospel , but shall not prevaile . many have striven to roote out the gospel whom god hath resisted and rooted out ; the church shall bring forth for all them . in that this sonne of the woman is her protector , learne to shew our selves sonnes of our mother by upholding her causes and her friends ; wisedome will be justified of her children , luke . . nicodemus will defend gods cause when the pharisees sit to condemne him , luke . . ioseph a good man , consented not to the fact of the counsell , ioh. . . protect her person and friends . . get a sound judgement in discerning of things and persons that differ , that wee knowing who are on her part may imbrace them , not calling the churle liberall , nor passing sentence for the wicked or against the right , for both are an abomination to the lord. . stand for the truth her patrimony and brethren , avow it notwithstanding losse of liberty , meanes ; pleade for it , maintaine for her the whole counsell of god , which no power of earth may abridge her . . stand for her royalties and privileges , the liberty in which christ hath set her , and uphold her from antichristian yoakes and bondage , uphold in our places the liberty of preaching , of professing the holy doctrine , and the liberty of al gods holy exercises and ordinances , that no power doe rob her of them . now in that the dragon though he watch to hinder the happy birth of the woman , yet shee bringeth forth a manchilde , that is , not a soft or effeminate , but a stout generous and masculine childe , by whose prowesse and valour the dragon in his tyranny should be repressed and resisted : learne hence , whō it pleaseth the lord to raise up for more excellent service , he furnisheth them with proportionall gifts for their imployment . when moses was to undertake an extraordinary function , to deliver the israelites out of aegypt , how did the lord not onely extraordinarily preserve , but furnished him with extraordinary education , vocation , spirit , gifts , miracles , holinesse and power , in which respect hee was called pharaoh , god. when salomon was to build a stately house for the lord , hee furnished him with forwardnesse , zeale , wealth , wisedome , bounty , peace , above all kings of the earth before or since . when that house and city of hierusalem was ruined and defaced , gods worship exiled , and the mighty adversaries of god and his worship scorned to heare the restauration of the city or temple , what noble instruments were raised up , zerubbabel , ezra , nehemiah , whose wisedome , valour , zeale , and holinesse daunted the enemies , and in despight of them repaired both the city , the house and true worship of god. the apostles were but poore fishermen , unliterate and simple , but set upon an imployment , as if twelve naked men had beene set to take and tame all the dragons in the world ; but before they were sent out how abundantly did the spirit come on them to fit them with knowledge , courage , gifts of tongues , miracles , zeale , holinesse , that in a little time they conquered the world , and brought it into the subjection of christ. nay further , if the lord please to call any wicked man to any notable service , he giveth him abilities and indowments answerable ; as , saul annoynted by samuel was changed into another man , now hee had extraordinary signes to confirme him , hee prophesieth among the prophets , and mindeth not the asses or husbandry , but the great things of the kingdome , sam. . . and yet more then so , if the lord imploy weake women to his service , he gives them masculine gifts and spirits for the worke ; what a manly and couragious spirit above her sexe did god give to hester to adventure her life for her people , when shee said , if i perish i perish , hester . . what a masculine and stout courage did the lord afford to iael , iudges . . that she durst attempt with hammer and naile to kill that great captaine sisera , onely falne a sleepe , whereas it was a hundred to one the attempt had not cost her her life . god hath abundance of spirit and more blessings than one , with him are treasures of grace , and a flowing ocean never drawne drie ; hee never bestowes so much but hee can give much more if there bee need of more ; if elisha need a double spirit above elijah , hee shall receive according to his double neede . gods wisedome layeth not heavy burthens on weake shoulders , but first giveth shoulders and then the burthen answerable to the strength which hee giveth . this wisedome of god we may observe in all his creatures , to every one of which he disposeth gifts and naturall faculties according to the need of it , for the preserving it , and the upholding of it in the being and service of it , giuing to the small , swiftnesse , and to the great , strength ; and much more dispenseth to every one of his servants according to his use and service . the lord knoweth it must be a manchilde , a masculine and generous spirit that must and can oppose the dragon and represse his power ; his wisedome knowes that no good thing can bee brought to passe without many difficulties and strong resistances ; neither can any great and prevailing evill bee hindred without much trouble and tumult , as in that of the ephesians for diana , acts . . and therefore hee armeth his servants with courage , fortitude and resolution for both these purposes , else should they never prevaile : the meanest calling hath his thornes and sorrowes , according to the sentence , gen. . . and much more those of greater service and difficulty . it is for the great glory of god to send his servants compleate and sufficiently furnished and fitted on hir errands ; no prince wil send an ambassage by the hand of a foole ; so the lord for his owne honour sendeth on great services choice and rare instruments , iob . . a messenger one of a thousand . to reprove the effeminate men of our times who are timorous and fearefull to bee seene in gods cause against the dragon ; these men if any good bee to be done , any evill to be reformed , doe cast all difficulties , and their hearts like women faint to thinke what may come of it ; and now every sleight excuse , pretence or suspition shall bee as a lyon in the way strong enough to chase them as so many fearfull hares , from the undertaking of any thing that is good , and this is the cause there is such abundance of sinne and so little reformation , when fearefull magistrates , and others in places let downe gods cause , and intend their owne ; but consider that , . the fearefull are in the formost band or ranke of those that goe to hell , revel . . those who feare men more than god , those who have the places of men , and the faces of men , but the hearts of hares , and affections of women , without all true courage for the truth ; one looke of a dragon maketh a nation of them runne away and forsake their standing , as israel from the sight of goliah . . whence commeth this fearefulnesse but from a false heart , destitute of faith , love of god , zeale for his glory , and destitute of the spirit of strength and fortitude . . it is the note of a man carried with carnall affection , who for avoyding of disfavor , in gods cause avoideth his duty . . an heartlesse and effeminate coward is hee , whom every sleight feare casteth almost into a swound , wheras were there courage and manlinesse , every sleight thing would bee a keene weapon against the dragon : five smooth stones in davids hand shall throw downe goliah ; a taw bone in samsons hand shall smite downe a thousand philistimes , an oxe goade in shamgars hand shall slay six hundred enemies , yea a naile in iaels hand shall destroy sisera . whatsoever calling god hath set thee in , expresse thy commission , by setting on worke and putting forth with zeale and courage the gifts that thou hast received , kin. . . be valiant and shew thy selfe a man , and know , . god giveth not his spirit to the saints to feare any more , rom. . . but the spirit of courage and fortitude and a sound minde , contemning reproaches and dangers , profits , disprofits , which would hinder the execution of their calling ; what saith nehemiah . . shall such a man as i flie , i will not take sanctuary to live . . it is the grace of a good action to shew a masculine spirit in breaking through the difficulties ( like davids worthies ) which hinder the undertaking and performance of good duties , & that like the hearty spies gathereth courage from opposition and troubles , which driveth others out of heart . . it is the manchilde onely that quelleth and conquereth the dragon : moses will not leave a hoofe behinde him at pharaohs request , the dragon is faine to command him out of presence : elijah telleth ahab it is he and his fathers house that trouble israel , an army of smooth and flattering prophets durst not say so : the dragons could not resist the spirit with which steven spake , yea , the dragon sometime is forced to reverence their persons and admire their spirits , and subscribe to the holinesse of the manchilde , and wish their ends like his . . this masculine spirit upholdeth the manchilde unto perseverance , for , how should a minister who is hated for his love , and is esteemed an enemy for speaking truth ; who is accused of many evils , and pursued with all disgraces , hold on his holy labours in his holy life , or continue in his uprightnesse in so many discouragements , were he not supported with faith to beleeve , with love to his lord , whose sheepe hee ●eedeth , and with assurance of a better reckoning and recompence hereafter than in the world or from it he can expect ? did not the spirit afford him these shoulders to carry this burthen , hee could not but sinke under it ; and so of private christians , who live amongst people of prophane behaviour , by whom they are daily baited , scorned , disgraced , persecuted for their hope , and profession , and holy practice ; how could it be that they living in a nasty place , as still medling with pitch but yet are not defiled , nay they hold forth the word of life in the midst of a froward generation , and imbrace still a conversation to which not the world onely , but even themselves were once deadly enemies ; how could they carry through such a course were they not assisted with an heroicall spirit to oppose the dragon and the world ? by which they patiently indure the contempt of the world , the lashes of tongues , the losses of things present , and the labour of their love to god and good duties . quest. how may i come to this courage and masculine spirit ? ans. . begge the spirit to change thee into another man , as othniel , iudg. . . thou art no fit peece by nature to any good service ; pray for the spirit , who is given to them that aske him . . forecast and arme thy selfe against the malice of the dragon , who the better any businesse is , the more busily and basely will hee disgrace it ; let noah build an arke , and what difficulties and scornes shall hee sustaine ? let nehemiah build a wall , and the foxes ( say the dragons ) shall cast it downe ; let a man abstaine from evill , he maketh himselfe a prey . . be sure of a warrantable calling , that thou art in the lords worke , and in the way , and then thou needest not feare ( as luther ) so many dragons as there are tiles in a faire city : moses was bold upon his commission ; and so maist thou in a good cause and calling . . meditate often , . of gods promise and this will , first , assure thee of his gracious presence with thee at all times . secondly , supply thee with strength while thou goest forth , as david against that great goliah , in the name of the lord. thirdly , recompence thy labour and suffering , for faithfull is hee which hath promised : it was a great incouragement to othniel to adventure himselfe in smiting kiriah-sepher ; when caleb promised hee would give acsah his daughter to him , that would expulse the enemy thence , iudges . . v. keepe a good conscience alway before god and all men , for this ministreth boldnesse , yea makes a man as bolde as a lyon ; peter . . if wee doe well who shall feare us or wrong us , this is our fence and safety ; corinthians . . this is our rejoycing , &c. now in that the manchilde is armed with a rod of iron , and advanced into the throne of god for the defence of the woman , wee note concerning magistracy . observations , concerning their . power . . place . . end. that god putteth into the princes and magistates hand a rod of iron , viz. an unresistible power . their power is gods , whose the ordinance is , prov. . . by me princes rule , chron. . . the judgment is not mans but gods. . power is in god to maintain his own ordinances , which if he upheld not the world must fall . beware of mutinies , rebellion and resistance of higher powers , pro. . . my sonne , feare the lord and the king , and meddle not with the seditious ; rom. . . let every soule bee subject to the higher powers ; considering , . he that resisteth the power , resisteth god , as a gyant , rom. . . for a man cannot strive against the order of god , but also against the god of order , as the lord said of samuel , they have not cast thee but me away , sam. . . . consider the end of rebellion in corah , dathan , abiram , for the end commeth sodainly , and who knoweth their ruine , prov. . . ob. . but what if they be heathens ? sol. they were heathens to whom the apostle commandeth every soule to be subject , rom. . ob. . but what , shall cleargy men be subject to lay men , must sheepheards be ruled by sheepe ? sol. aaron was subject to moses , nathan to david , zadock to salomon , the romish bishops to the christian emperours ; as princes and magistrates are sheepheards in civill things , and bishops in this respect are under them ; so in respect of spirituall things magistrates and princes are sheepe , and ministers sheepheards . ob. . what if they be base men ? sol. resist not , respect their function not their person , their government is the lords , let the governour be what he will. ob. . but what if wee be christians , are we not then the lords free men ? sol. the gospell is no enemy to the authority of rulers , neither doth spirituall freedome fight against corporall subjection , but establish it . . christ himselfe was subject to parents , to governours , paid tribute though he was free , resisted not when he was apprehended , though he was able , having strucke them downe by the power of his word . ob. . but what if they be tyrants , oppressors , and offer violence ? ans. servants must obey even curst masters : in the primitive church christians suffered under tyrants most grievous persecutions , yet never rose up or by armes resisted them ; indeed subjects may by honest and peaceable meanes avoid their fury , as david fled from the fury of saul ; and if they be inferiour magistrates appeale to the superior , as paul to caesar , or take the shelter and helpe of gods lawes , but not rebell , nor tumult , nor mutiny against lawfull authority . and this is the generall truth of gods word , as for any speciall references betweene princes and people in elective states , it is unseasonable now to intreat of . ob. . but what if they command unjust and wicked things ? sol. in this case saith the homily of obedience , the second part , we must undoubtedly beleeve that wee must obey no superior , but say as the apostle whether is it meet to obey god or you , judge you : in impious commands wee must obey no ruler ; all our earthly masters must bee obeyed in the lord , as knowing wee have a master in heaven ; and yet here must bee no resistance or contemptuous standing out , for not to obey impious and unjust commands is no resistance of power , when they are ready with patience to endure the punishments unjustly inflicted ; as paul and silas , acts . . and our owne martyrs . let now no papistor popish person say our doctrine is an enemy to magistracy , but let them carry their owne burthens , whose catechismes are the shops of rebellion , and whose treatises are trumpets of treason ; let english fugitives , as absolon , beare armour against their owne fathers ; let parsons , sanders , allen , and other seminary priests , by word and writing , by perswasion and printing blow the bellowes of rebellion ●ad disobedience to princes , in ordine ad spiritualia , yet all the world may know our doctrine by our practice , whom the gospel hath long since taught , that god hath put an iron rod , that is , an unresistible power in the hands of princes ; and whatsoever popish persons prattle , our doctrine puts no knife into any ravillac or feltons hand , to revenge himselfe either upon the supreme or any sent from him , for whatever the actor was in himselfe , hee was so farre theirs , as he was of opinion , that he might by his owne hand revenge either a publike or a private quarrell , for this agreeth with popish positions , as that of reynolds that henry the third of france was justly slaine before excommunication , for publike sorrowes waite no formes ; and with that pope sixtus the fifth his laudators oration of the same murder , comparing the fact with that of phinees , and honouring it with solemne processions , and it standeth with the practises of romanists , which daily declare by popish practises , that the pope and popish religion is the arch-rebell in the earth , the one lifting up himselfe above all that is called god , kings and emperors ; the other teaching to despise the persons , depose their crownes , and dispose their kingdoms , but they cannot name one protestant that ever stained our doctrine by the practice of such traiterous positions . this concernes their place ; all rulers are by god taken up to gods throne , god himselfe hath set up the visible thrones of earthly princes and rulers , as a darke representatton of his owne most glorious majesty upon his owne most glorious throne , chron. . . blessed be god who hath set thee on his throne in stead of the lord thy god ; shee saith not , on thy throne , but on his , where plainly the kings throne is gods throne . where god is pleased to sit , there is his throne of estate , but he pleaseth to sit with them , psalm . . god sitterh amongst the gods . as their throne is gods , so they are gods on the throne , the title iehovah , being a title of gods essence , agreeth to no creature ; but the name of elohim , being a title of his power , is given them , because in them the greatnesse and soveraigne authority of god the high and supreme iudge of the world clearly shineth ; and as himselfe shineth more bright than the sunne in beames of majesty above all creatures ; so in a parcell of his owne majesty hee makes them shine above all other men , for the daunting and terrour of wicked men , bee they never so great . is the magistrates throne gods throne , then to contemne the magistrate is to contemne the throne of god , to which he is taken up : the embassadours of great princes are honourably respected for the person they sustaine . magistrates must resemble the person of god , in whose throne they sit ; . in piety and holynesse ; what an unseemly thing is it for him that sits on gods throne to doe any thing unbeseeming god , or contrary unto god ? . in love of gods house and word ; so doth god himselfe , his eye , his heart and delight is on his owne house , and so should his who sits on his throne : hee that disaffecteth the house of god and the true worship of god , hee can neither prove good magistrate nor good man , till hee change his minde and conversation . . in wisedome ; knowing what is just and unjust , what hee is to doe , what to leave undone , what to cherish , what to punish ; god on his throne is called the ancient of dayes for his wisedome in discerning , psal. . be wise yee kings , bee learned yee iudges ; and their title of heads must put them in minde of this wisedome , in which they ought to resemble the ancient of dayes , for the head is the seat of wisedome , and understandeth for all the parts ; now whence must they have this wisdome , but in gods book given into their hands ? for which cause rulers were injoyned that the booke of the law should not depart from them night nor day ; and the kings of israel in their inauguration had gods booke given them into their hands ; by this booke david became wiser then his ancients . now if magistrates cast off the reading of gods word at home , and the hearing of gods word at gods house , ieremy . . telleth us , that folly must rule them and others too ; they have cast off the word of the lord , and what wisedome is in them ? . in sincerity and uprightnesse ; god on his throne is described sitting in garments white as snow , noting the innocency and righteousnesse of his judgements , dan. . . the seates of magistrates and iudges should bee like salomons throne of white ivory , king. . . signifying the purity and incorruption of iudge and judgement ; of a truth god is no accepter of persons , act. and hee that sitteth on gods throne must avoide the appearance of partiality , hee ought to honour and heare gods ministers , love and affect the professors of true religion ; distaste and disaffect the contrary ; thus doth god. are magistrates taken up to gods throne ? their throne and seate must resemble gods throne , and be a counterpaine of that . quest. wherein ? ans. . in true inquisition of cause ; before gods throne there is a true information by opening of bookes , and his throne is said to bee fiery , both for his zeale for truth , and for manifestation of the truth of causes ; so on the thrones and tribunals of men , right information and true evidences must carry matters . . in a just sentence ; when that is condemned which god would have condemned , and that cherished and advanced which god would have set up , esay . . cyrus must performe all the lords desire , not his owne , for hee is now on the lords throne , zach. . . they must bee assistants to the rulers of the earth , as namely , in looking to his worship , in repressing swearers , drunkards , gamesters , idle persons , &c. . in sound execution of just sentences against offenders ; gods throne is no idle scarrecrow , but commeth to the life of justice , which is execution ; it hath two properties . . it is powerfull ; about the throne of god goeth a fiery streame , noting the power of his judgement , dan. . which is as unresistible as a streame of fire to stuble , no sinner cā ever escape at this throne ; and if the thrones of magistrates resemble not gods throne : great offenders , or bold and stout sinners will shift out . . it is quicke and speedy ; gods throne is described to have wheeles , ezek. . for the celerity and speed in execution , before it are no delatory pleas , no spinning of causes , no stay of justice by any meanes ; dan. . . gods throne hath burning wheeles for celerity in consuming corruption . . in powerfull protection of the godly ; god from his throne doth so ; psal. . . the lord riseth upon his throne , to save all the meeke upon the earth ; so rulers must see that they be answerable to the title given them of god , who calleth them the shields of the earth , to shelter not vilde and vicious persons , sonnes of beliall , but the innocent , religious and godly , as davids eyes were on the godly in the land . this is taken from the end ; hence note , rulers are therefore taken up by god into his throne , to protect this woman , as this manchilde , for the good of the church , rom. . hee is the minister of god for thy good . . earthly kingdomes are especially ordained to set up and uphold gods kingdome . . their titles are hedges for the lords field ; a covering for heate , winde , stormes , esay . . . the promise , that princes shall bee nursing fathers of the church . that magistrates take notice of their duty , which is not onely to assist the lord in governing and upholding the civill state , but to uphold the church . . by professing the religion of god themselves sincerely . . by protecting true religion , and that with zeale and courage against all kinde of opposites ; david will use his power to cast scorners from gods face and presence . . by countenancing and upholding the holy ministery , leading the way to gods house and worship , as all godly governors ever did , and begin the government alwaies , with manifesting their zeale to gods holy religion , as david with joyfull bringing the arke to hierusalem ; salomon with building gods house , iehoiada with making a covenant with the lord , and compelling the people to stand to it , chron. . . nay evill men , what ever they were afore , were thus far changed into other men , as saul to dissemble religion ; saul though he sought asses before , will , so soone as called to the kingdome , prophesie amongst prophets ; so as if confidence and love of gods house commanded them not as men , yet shame and example compeld them as magistrates . wee that are ministers must take notice of our duty , to call upon magistrates to use their power for the good of the church , be not accessary to the absurd husbandry of them that plucke up good corne and let thistles and tares grow in their place ; and though they may bee stout and will not heare their duty from us , yet wee must not faile in our duty for company , but let them know they shall not faile to be called upon , and if their sinne be not lesse by it , it shall bee the greater . thus shall we testifie our love to god , to them , to their place ; nay , procure the love of god upon our selves and them ; for as an irreligious governour is set up by gods displeasure over a people , so a wise and religious ruler is a gift of gods love , chron. . . god set salomon a wise and religious king , on his throne , because hee loved israel ; and this is true not onely in the supreme , but in those that are sent from him . [ and the woman fled into the wildernesse . ] some may think it strange that the woman should now flie , for which fact shee seemeth to have but little reason , seeing her sonne the manchilde was in the former words so exalted to the throne of god , and so able to defend her with his iron rod ; this may seeme to weaken the former exposition ; but we must knowthere might bee sundry causes besides outward force ; even many inward dislikes and distastes that might haften her out of sight . . this verse is here inserted by the spirit of god , by anticipation , that is ; when a thing is mentioned in a former place , which was done after ; for here is mentioned the thing , but neither the time nor reason , for both which wee must consult the thirteenth and fourteenth verses , to which time and place this verse doth properly belong , for else would follow , first , that the woman did flie before the battle begun , which all this while was but preparing , which is not likely . secondly , that shee flew twice . . that shee did flie before wings were given her ; all which unlikelihood must needs follow , if the verse bee not anticipated ; for it is plaine by those verses , that the slight was afterward , that the battell with michael was fought after shee overcame the dragon , after the new assault of the dragon against her , and after shee had wings given her to save herselfe by flight . quest. why is this verse so inserted out of his order and due place ? ans. the reason seemeth to be this : in the former verse the spirit of god had shewed that the dragon , although he watched to destroy the man-childe , yet hee was safe , being taken up into the throne of god ; and now if question should be made , but what became of the woman ? he would presently adde , the woman was safe too , and by what meanes ? as he by his advancement into the throne , so shee by flight , but not at the same time , for many things came betweene . now as the spirit of god mentioneth this flight but by the way , so shall wee speake of it as here wee finde it , reserving the reason of it , and meanes , and other circumstances to the fourteenth verse , where wee shall more fitly meet with them . this flight of the woman seemeth to be an allusion unto israel , flying into the wildernesse from pharaoh , that red and bloody dragon pursuing them even to destruction ; in which flight there are three things considerable . . the place where she flies , with a secret reason implyed , because that was the place prepared by god. . her sustentation , that they should feede her . . her mansion or continuance , . dayes . i. in the place two things are inquired , first , what is the desart . secondly , what is the flight . . the desart is not to be understood of a certaine place , as the desart of arabia , or libia , or any other set place to which the church was to be tyed to at that time , as the donatists dreamed , that this wildernesse must bee theirs in affrike ; but a certaine state and condition of the church , opposed to her high and heavenly condition , wherein shee shined , crowned with twelve starres , as verse the first . the wildernesse then is nothing else but an afflicted , wasted and solitary condition of the woman , excluded from her former glory , forced now to hide her face from the world , and to live in poverty and exile , and in a private and solitary condition ; and as creatures that live in the desart flie the sight and aspect of men , so shee vanished and disappeared from the eyes of men , not daring to bee seene the same shee was before . . the flight into the wildernesse is not by change of place , but by change of her state and ornaments ; especially by the flight are noted , . the speedy corruption of all things in the church , for flight is a quicke motion . . the dissipation and deprivation of particular and visible congregations ; to cleare this , observe , that presently after constantine had procured peace to the church , and put an end to the bloody persecutions of those imperiall dragons , shee came under worse tyrants than ever before , which were security , ambition , wealth and ease ; for the former tyrants by their tyranny exercised and excited faith and piety , but this deadeth and eateth out all ; the former made the church glorious and shining , as fire doth gold , but this darkened her and dusted her , as appeareth in these instances . . persecution forced them to cleave close to the simplicity & integrity of doctrine and rites which christ himselfe instituted , and his apostles observed ; but now ease and idlenesse maketh the pastors at leasure to devise and mingle pure doctrine with uncleane and superstitious rites : they now begin to dedicate temples to martyrs , and proceed to make commemoration of them ; after to seeke out reliques of saints ; hence origen and others begin to dispute doubtfully of the intercession of saints for us ; and nazianzen , audi quoque tu anima magni constantini , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si quis sensus insit ; and after in short time grew impiously to invocate them , and after to pray for the dead ; then came in superstitions as a flood ; and this was the beginning of the womans flight , namely the sudden corruption of doctrines and rites . . against the former tyrants they contended earnestly for the faith , now ease and wealth maketh them wanton , proud and contentious one with an other for primacy , praecedency , ambition , prelacy , patriarkhood and motherhood : these contentions lost and neglected faith , truth and charity . . all the time of the persecutions the woman held her foundation , had the cloathing of the sunne upon her , that is , the righteousnesse of christ ; but now they begin to gard it and lace it with the righteousnesse and sanctity of their owne merits . . against all tyrants shee retained the crowne of twelve starres on her head , but now shee must change them into temporall crownes and glorious titles of patriarkes , universall bishops , and pastors of pastors , yea princes of pastors . now must this woman either appeare in the habit of a harlot , or flie from the sight of men , and so as a faithfull spouse and virgin of christ , shee chooseth in a meane estate to retaine her virginity , purity , faith , rather than enjoy the pompe and glory of the world , by waxing wanton against christ : hence note , the true church is not alwayes conspicuous , visible and glorious to the world , but may be hid , obscured and oppressed . so was the church of god in aegypt thrust out into the wildernesse , than which no place is more solitary , none more free from the pompe and glory of the world . what glory and visibility had the church in elias time , when hee complained that hee was left alone , his life was sought , so that hee was faine to flie into the wildernesse to save his life ? yet were there seven thousand that bowed not their knee to baal : what glory and visibility had the true church in the babylonish captivity , being compared to dead bones , dryed and scattered in the open field , ezek. . ? what visibility had it in the death of christ , when the shepheard being smitten the sheepe were scattered ; or after his ascention , when all the earth worshipped the beast , rev. . ? because the church is a selected company called out of the world , a little flocke , iohn . as a parke of god paled in from the waste of the world , & hortus conclusus , cant. . . the garden and paradise of god , wherein wilde beasts may not enter ; now god hath put such a distance and enmity betweene them , as that the blinde world neither can nor will abide to see her , but to chase her out from her ; how can the world see her that is called out of the world ? the true church is such a body as is not alwayes visible to mans eye ; suppose good men , even elias himselfe , for it is gods onely priviledge to know who are his , the foundation being in gods election , and the union spirituall . the churches desert and merit , abusing peace and prosperity driveth her here into the wildernesse , maketh the lord strip her naked , and set her as in the day she was borne ; and not onely sendeth her into the wildernesse , but maketh her as a wildernesse , and leaveth her as a drie land , as , hosea . . the churches safety ; as elias to bee safe was sent into the wildernesse , so here the church provideth for her safety in evill times by flying into the wildernesse . hence is showne hatred to the dove of christ dwelling in the rocke , cant. . . that is , as the doves by the kites or hawkes are chased into the clifts and rockes to hide them , so the dove of christ. the militant condition of the church in the world suffereth her not alwayes to bee conspicuous and visible , neither is shee tyed to any one estate , or any one place . not to one estate , being compared to the moone , which is sometimes in full , sometimes in waine , sometimes shining , and sometimes hid and not seene ; and to the arke tossed with waves and billowes , sometimes aloft , and presently downe againe in the deepes ; and to the ship in which christ was a sleepe , so ready to sinke as the disciples crie , lord save us ; and this is the continuall estate of the church in the troublesome sea of this world ; the mirtle trees in the bottome , zach. . . neither to any certaine place , whether rome or antioch or hierusalem , but forced oft-times to change her seate as well as her state , and tossed hither and thither , as , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wee have no dwelling place , heb. . hence are the papists confuted , who , . affirme the catholike church to be a visible company of men under one visible head , for what visible head hath the church in the wildernesse ? denying that ever their church fled into the wildernesse , or that ever she disappeared from the world , wherein they plainly deny her to be the true church , and this no other who fled into the wildernesse ; and if their doctrine bee true , that the church must ever bee as a city on a hill ; the spirit must bee false , and the scriptures , which affirme shee must flie into the wildernesse from the fury of antichrist . the papists object many things against our doctrine , but how impertinently and vainely , will appeare , if we set downe the right state of the question betweene us , both in their tenents and in ours . . they say that the catholike church which hath alwayes continued hath beene alwayes visible ; now would i to beate out their meaning aske , what , is the triumphant church in heaven visible , or by what glasse or spectacle can they see that glorious company of prophets , apostles , patriarkes , martyrs and saints , which is the chiefe part of the catholike church , as , heb. . . or is their church in purgatory visible , when two chiefe parts of it by their doctrine are invisible , and the other part in earth , but a handfull to them . well then they must meane the militant catholike church , which is a speech absurd enough , for as one halfe can never be the whole , so cannot the militant church be catholike , no more than a finger can be a hand , or a hand the body ; or perhaps they would have us beleeve two catholike churches , whereas our creed teacheth us to beleeve but one . but we will take their meaning , namely , that god hath alway a church consisting of a great multitude , as conspicuous to the world as any earthly kingdom , part whereof , and alwayes the head shall bee visible at rome , and the rest visibly subject to the bishop of rome ; now , what we hold concerning the point i will propound in sundry conclusions , and then examine some of their chiefe arguments . by the church which wee hold invisible wee meane the church mentioned in the creed , which is but one , and catholike , even the multitude of all elect , which are , or were , or ever shall be , and to this company all they and onely they , whether they be in the way or in the countrey , doe belong : for we beleeve according to our creed , that the church is holy , and no wicked person belongeth unto it , and that it is a communion of saints onely , to which belongeth remission of sinnes and life everlasting , and we cannot but wonder that papists who mumble up so many creeds , should so fondly hold that the catholike church should consist of good & bad ; for are the wicked the body of christ , as they say the church is ? or is not christ the saviour of his body ? if wicked and reprobates are the body of christ , why then are they not saved ? this catholike church we say is invisible to the world ; for , . gods election , the ground and foundation of it , is invisible . . the greatest part of elect are not subject to sense ; not the saints in heaven , neither many true beleevers on earth , nor numbers of the elect not yet borne or borne againe . . visible things are not beleeved , but invisible ; faith is of things not seene , and if wee beleeve the holy catholike church , we cannot see it : now every popish argument must either prove this to bee visible , which none of them doe , or they touch not us or our cause . concerning the militant church , what wee hold will plainly appeare in these conclusions . . that god will alwayes have a true part of his catholike church in the earth that shall hold and constantly maintaine the true faith in their severall ages to the end of the world , and that the true church cannot faile upon earth . . that this part of the catholike church cōsisteth of men which are visible , & exercise visible ordinances , of word , sacraments , government , &c. and often in times of peace appeareth glorious in many particular and visible congregations ; for we never deny that particular churches are often visible . . that these visible & particular churches are not alwayes visible after the same manner , neither is any part of the visible church alwayes so necessarily visible , but it may be discontinued and disappeare , as all the visible churches in the old and new testament ever have done . . this number of men in whom this part of the church consisteth , may come to be a few , and by tyranny or heresie their profession may bee so secret amongst themselves , that the world shall not see them , neither can any man point to any particular church , and yet the church is not destroyed ; for as the sunne is a shining sunne in it selfe , though in the night we see it not , nor in the day a blinde man cannot discerne it ; so the church wanteth not her shining glory in her selfe , though in the night wee see is not , nor in the day a blinde man cannot discerne it , the church wanteth not her shining glory , though the blinde world especially in the night of persecution cannot discerne it . . although the church cannot faile upō earth , yet the external governmēt of it may faile for a time , the pastors may be interrupted , the sheepe may bee scattered , the discipline hindered , the externall exercise of religion suspended , and the sincerity of religion exceedingly corrupted ; so as the members of the church are onely visible to the true members within themselves . by which conclusions we shall easily meete with the subtilty and vanity of all their reasons , which ordinarily conclude from the externall forme to the failing of it selfe in the being , and from the invisibility to the blind world , to the invisibility amongst themselves ; as if they would conclude , a man is hid , therefore he is no man , or , a blinde man cannot see , therefore no other man also ; or , because hee that is without dores cannot see what i doe within , therefore neither hee that is within with me . having thus bounded and laid the question , let us see how they bend the force of their arguments ob. . the body of christ is visible , but the church is the body of christ , cor. . . ye are the body of christ , speaking to men , visible . ans. . they might tell us what they meane by the body of christ ; the scriptures make mention of a threefold , and never a one visible to humane sense . . his naturall body , that is invisible in the heavens . . his sacramentall body , that is invisible in the sacrament . . his mysticall body , and that is spirituall , and no object of sense . ii. they might alleage the scriptures sincerely , and not as they use deceitfully to suppresse the words of the text , which would fully answer their arguments ; the words of the textare , yee are the body of christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for your part ; which words suppressed by them , sheweth us , . that hee speaketh of a particular church , which then was visible , but this is farre from proving the catholike so to be , which is the question . . that both parts of their reason be false : the former , because it is not generall , for the whole body of christ is not visible ; and the later , because the corinthians were not the whole body of christ , for the apostle saith , they were both part of it . object . but the apostle writeth to visible men . sol. . from a particular to a generall the reason cannot hold ; because i see some men by me , therefore i can see all men that ever were or shall bee ; or , because i can see a particular congregation at corinth , i can see the catholike church in heaven and earth , borne and unborne , in the way & in the countrey : such fond reasons may bee plausible to romish , blinded and hooded sots ; but as the sunne maketh mists to vanish , so the light of the gospell doth these mists and fogges of subtilty and deceit . . they might remember that the church is a society of men , not as men , for so a number of turks might be the body of christ , or a nest of arians ; but as beleevers : & therfore the church as the church , cannot be seene , but beleeved ; which force of words hath made bellarmine himselfe to confesse , whose words are , videmus enim coetum hominum qui est ecclesia , sed quod ille coetus sit vera christi ecclesia non videmus , sed credimus ; and what say wee more or lesse . . they seeme either not to know or to dissemble the reason , why the church is called visible , which is , not because the men are visible , but because of the external visible forme , which being interrupted , the visibility is gone , though the persons not seene to the world , they remaine seene amongst themselves . . how absurd is it to define a church by our senses , and measure them by flesh and bones , this is as one saith , chirurgum agere , non theologum ; hee that doth so would make a better surgeon than divine ; but these muzes cannot long hide them : hence then i conclude this first objection from their owne premisses thus ; if the church be the body of christ , then it is not visible , because it is not his naturall body , for christ had not two naturall bodies ; but his mysticall , then invisible ; this being the true difference betweene a mysticall and a physicall body , the one is subject to sense , the other the object not of sense , but of faith . object . ii. but the pastors , and doctors , the sacraments , the preaching of the word , the building of the church , are visible , ergo , the church is visible . sol. . all this concludeth but particular congregations to bee visible , which wee deny not ; but no reason can conclude hence the visibility of the catholike church , and then it is too short to reach our cause and controversie . . consider the visible church two wayes . first , according to her external matter , and forme , and thus consisting of men met together to performe externall ecclesiasticall actions ; so farre i say a particular church is visible . secondly , according to her inward forme , and so farre as they be of the catholike church by effectuall vocation , faith , righteousnesse and holinesse ; thus are the same members invisible ; for though wee see the men professing the faith , yet who knoweth which or whether of them professe in soundnesse or in hypocrisie ? . although a church be now visible in eminent pastors , in numerous professors , and in their glorious fruition of christ and his ordinances , yet no church in the world , romane or other , hath priviledge to be alway so visible , but way and doe disappeare and become invisible . ob. iii. the church is the kingdome of christ , but every kingdome comprehendeth a visible company , ergo , the church is visible . sol. the proposition we grant true of the catholike church , else it is weake and false ; the assumption is false , standing upon the foote of an absurde comparison of a spirituall kingdome with a temporall : true it is that every worldly kingdome standeth upon a visible company of members under one head and king , but gods kingdome is spirituall and invisible , for who ever saw with the eye of flesh a spirituall kingdome , which commeth not with observation ? having cleared the doctrine propounded , and freed it from popish objections , wee will make the first use of it , to answer the common & usuall question of our adversaries , viz. where was your church an hundred yeares agoe , or before luthers time ? ans. . our church was never utterly extinct , as papists say , nor without beeing since the world had beeing , but was ever the same . . in her selfe ; her inward glory was ever the same , her inward graces the same : the same faith , hope , love , repentance ; the same ornaments : but as a great princesse in costly robes keeping her chamber , and not comming abroad in the sight of others . . shee was the same to god ; ever deare to him , and provided for by him for food and harbour all the time shee was hid from the world . as the woman here . . shee was ever the same to jesus christ ; the same ship of christ that ever she was , and christ in her present even when shee is covered with waves , and holdeth her up onely undrounded in the tempest : onely she was not . . in the same state , shee was hid amongst themselves , as in a barren and wilde antichristian wildernesse , as a little wheate in a heape of chaffe , and as a little gold insensible amongst much drosse . . not the same to the eye of the world , for the world was unworthy of her , and although she shined in her selfe , yet for the sins of the world she shined as a candle in a darke place . ii. as the church was ever the same , so was the true religion which wee professe before luther . . in the institution of it in paradise . . in the promulgation of it by the preaching of patriarks , prophets , apostles , and their successors . . in the profession of faithfull beleevers , martyrs , and confessors of it in all ages ; but the true religion being chased out of sight by the horrible idolatry and tyranny of antichrist , who had given to traditions and antichristian pollutions wings to flie above the scripture , and trodden under foote the purity of holy religion : god of his mercy raised up luther , whose holy paines , preaching and writing was not a novation , but a renovation ; not a planting of a new religion , but a renewing & replanting of the ancient and true religion ; not an institution but restitution of the truth of god ; not an introduction but reduction , not inducing a novelty but reducing the true and holy religion of the prophets and apostles . while wee are here below wee must make account of the wildernesse , and wisely prepare for all estates and conditions ; for it is not the lot of the members of christ still to enjoy such externall peace , such free exercises of gods ordinances , and such multitudes to joyne in the externall profession of christ and his gospell , as wee by gods special grace doe now enjoy , and we may be forced to flie into the wildernesse ere we be aware ; let us looke upon israel gods own people in the wildernesse , & make ●ccount to follow thē in their passage through that terrible and dreadfull desart , knowing that , . a wildernes is a place unpeopled , unfrequented ; and such is the state of the church in respect of the small number of professors in comparison of the rest ; we must not therefore thinke worse of the truth and doctrine for theirfew , either faithfull teachers or faithfull followers of it ; as neither must we esteem the better of the dolaters for their large and numerous multitudes that stand with them . . the wildernesse is a place of temptation ; israel tempted by god in the wildernesse tentatione probationis ; israel tempted god in the wildernesse tentatione dubitationis : is god amongst us ? satan tempted israel in the wildernesse tentatione deceptionis , we must therefore make account of and fore cast temptation , and arme our selves ; if we were as holy as our head christ himselfe , we shall be led forth to be tempted in the wildernesse . . the wildernesse is a place of journey , and so full of changes ; as israel in the wildernesse had . stations , and were ever in their journey ; we must not thinke this wildernesse our resting place , but expect changes of places and conditions , and , as christian pilgrims , be content with the toile of our travell , being assured that , . we have the lord before us both in his presence and direction . . as they , we still journey toward canaan , as our aime . . as they had their eyes and thoughts on their canaan , so wee settle our affections on heaven our canaan , and the things that lead and helpe us thither . . the wildernesse was a place of warre and conflict , in which israel was beset with enemies round , canaanites , philistians , amalekites ; so wee must not make account of setled peace here , but expect amaleck and ogg , & sehon , gyants and tyrants ; antichristian amaleck , popish philistims , romish canaanites , bold & obdurate enemies , who will disclame the house of god , disgrace the religion of god , revile and resist the servants of god for propounding the truth of god ; no expectation of truce or peace till we recover our canaan . . the wildernesse is a place full of annoyances , wants and dangers ; the israel of god must make account of wilde beasts , fiery serpents , want of bread , want of water , and never expect any harvest in the wildernesse ; hence therefore we must learne , . to arme our selves with faith , patience and constancy , without which wee must needs fall short of canaan . . christian moderation , that wee may know with paul , philip . . to want , to abound , to be full , to be empty . . never to thinke our selves well till we be hence , where we are out of hope of any harvest , but of sorrow and danger . to comfort gods people who are contemned , despised and brought to a few , having not onely the whole world against them ; but sometimes in the house of god , where they expect most comfort , are rated and scorned by those whom god hath enjoyned to speake peace to his people , and to whet their tongues against vilde persons , and bold sinners , rather than harden and hearten them against the generation of them that seek god : but hence all that feare god may be strengthened and encouraged , yea contented to be brought into the wildernesse ; for , . it is no new estate to the true church , but a condition with which she is anciently acquainted , and all that will live godly in christ iesus must suffer afflictions . . our lord iesus himselfe was content to goe into the wildernesse and indure al temptations , wants and dangers , that he might sanctifie our wildernesse unto us , and sweeten all our sorrowes and afflicted estate unto us , and breake for us and from us all hostile powers which would hinder us in our translation to his heavenly kingdome . . none of the saints fall by chance into the wildernesse , but it is a place and estate prepared by god himselfe , ( as our text saith ) and though men see us not , but suffer us to sit alone and desolate ; god seeth his servants in that condition , and tendreth them as his owne first borne , cor , . . as unknowne yet wel knowne , as dying and yet behold we live , as chastened and not killed . the enemies beyond the sea triumph as if god knew not his church now in the wildernesse , but god prepared the place for the present . . the wildernesse being a place of gods preparing , he will make it convenient and comfortable to her ; for , . the more solitary and secret the place is , the more fit it is to hide and secure her . . the more free from the pompe and glory of the world , the fitter it is for her that is called out of the world , and crucified to the world . . the more inconvenient and dangerous it is , the more it setteth out his wisdome and power , who over-ruleth all inconveniences to the churches good , no contrary can crosse his good purpose toward his church and people ; nay , here wee see he appoints a fruitlesse place to feed her , a place of journey for her rest , a place of danger for her safety , a place of warre to uphold her peace , and a place of temptation to free her from temptation . thou therefore that fearest god never feare any place , state or condition prepared for thee by god ; if thou beest a member of the church , he will over-rule all anoyances and inconveniences to thy full and assured comfort . to use warily and thankfully our peace and priviledges , lest wee drive the church from us into the wildernesse ; we see here the church planted by the apostles themselves flying into the wildernesse ; in what wildernesse now are the . famous churches of lesser asia ? those once flourishing churches of rome , corinth , galatia , thessalonica , to whom the apostles writ so respectively ? wee see those famous churches of bohemia and palatinate now fled into the wildernesse , and their countries become a wildernesse , not long since as florishing , and as famous as our selves ; god that hath made us yet looke on , would not have us idle spectators , but by their harmes to beware and be the wiser . quest. how may we prevent this so dismall an estate of the church ? ans. if we prevent and bewaile the sinnes and signes of a church ready to flie into the wildernesse . quest. what be the sinnes which especially drive the church into the wildernesse ? ans. i. the sinnes of the pastors have beene noted the principall cause of the churches flight , and indeed the raigning sinnes of pastors were ever noted the first causes of banishment and captivity , lam. . . . ignorant and blinde guides leading the blinde , both fall into the pit . . or men of knowledge but corupt in judgement who mingle wheat and chaffe , and mingle the sweete waters of the heavenly fountaine with puddle waters of humane devices ; so did the pastors departing from the primitive simplicity of doctrine and rites , chase their church into the wildernesse . . or men of parts , but without conscience to use them to god , but to themselves , pompous , ambitious , flattering men in their sins , crying peace , peace , when the lord proclaimeth warre and blood ; men that heale the hurt of the daughter of zion with sweete words , and harden men against goodnesse by putting darknesse for light , and bitter for sweet , and sweet for sower ; by justifying the wicked , and taking away the righteousnesse of the righteous from him , isay . . this hasteneth wrath , see verse . . . or scandalous persons for intolerable greedines or notorious vices in themselves , & abetting of them in others , envying and hating all the shine of grace ; these ring-leaders to evill chase away the churches prosperity , and where such sonnes of eli make the religion of god to be blasphemed of papists , atheists , and but indifferent protestants ; the arke is not farre from taking and leading away into the enemies countrey ; how may the lord againe complaine , as , ier. . . many pastors have destroyed my vineyard and trodden my portion under foot , they have laid it waste , and it mourneth to mee . ii. the sinnes of rulers who maintaine not the purity of gods worship , but suffer corruptions and reliques of idolatry to grow up therein as ivy with the oake till it eate out the heart of it ; so , many of the kings of israel suffered the remnants of baal , and the chimarims , even after some reformation , which still baned and at last foyled the true worship and sent it away : this we have noted a cause of the churches flight in this place ; a little leaven quickely leaveneth the whole lumpe . the reason is , because the lord who requireth as pure worship frō us as ever , & hateth idolatry & false worship as much as ever ; can abide the sent or least cōporting with idolaters no more thā a husband can indure wanton behaviours and suspitious gestures in his wife , though she come not so farre as the adultrous act . for this mingling of idolatry with true worship in israel the lord threatneth that he will make her as a wildernesse , and leave her as a drie land , hosea . . . as indeed after he did . if after so glorious a liberty of the gospell , restored and renewed by five famous princes , henry , edward , elizabeth , our gracious iames ; and our noble charles , we should in after ages , which god forbid , have baalish altars and masses manifestly resorted unto , chemarims , iesuites and priests increased ; but thankes be unto god for the vigilancy of our now gracious king against this mischiefe ; if wee should i say take up their fashions , bee enamoured with their pictures , and doate after the guise of the babylonians , as samaria did after the chaldeans , ezech. . , . this sinne would certainly drive our church into the wildernesse , as israel was into babylon , of whom she was so enamoured , and with whom she contracted and increased so neare affinity : this was a manifest forerunner of gods justice , who ordained no other scourge for israel but babylon , whom shee so affected , and to whose religion she desirously fashioned . iii. the generall nationall sinnes against the light and grace of god. . generall apostacy and falling backe more and more , notwithstanding holy doctrine , powerfull preaching , gods warnings , heavy strokes ; the lord threatneth this sinne with the same punishment , zeph. . , . he will surely destroy all things from off the earth , and make her as a wildernesse , and visit them that were turned backe from the lord. the falling from the first love procureth the candlesticke to bee removed . alas ! how is it that our love to the word is so abated ? anciently in the beginning of the gospell they would measure many miles to a sermon , wee will scarce step out of doores ; nay , we put away the word of subjection , and drive it away from us , as the jewes did , acts . . how lamentably are wee falne from the honour and high respect of the word bringers ; the feet of faithfull messengers were wont to be beautifull , now entertained with scorne and reproach , and the more faithfull , the more vile and disgraced ; such as the world is unworthy of are thought unworthy to live in it : in good ieremies case , since i cryed out of oppression and wrong . i am a derision daily every one mockes me , and the word of god is made a reproach unto me , ier. ● . . and will the lord continue his best mercies which are generally thrust away with hatred and scorne ? how are wee generally fallen off from the obedience of the word ? how few can abide the sincere obedience of it in themselves or others ? how many esteeme the most conscionable obedience of it the most odious thing that may be , terming it by disgracefull names , that nothing is growne more reproachfull in most places than holy obedience . now is it possible that the lord should suffer his priviledges to abide with them who abide not in obedience , nay of all things cannot abide it ? besides , what a generall inclination is in our people to looke backe and runne backe to popery , to goe a whoring after their abominable idols ? . nationall sinne hastning the church into the wildernesse is resistance and opposition of the power of godlinesse and religion , when men generally content themselves with a forme of godlinesse , but resist the power and proclame a defiance against christ , plainly in their course , saying , wee will not have this man rule over us : would god this sinne were not so plainly , the sinne of the age , as that hee that runneth might not rea d it ; for , . how few can abide the power of grace in others , and then is it first expulsed in themselves ? how few can brooke that man that frequenteth the hearing of gods word , useth duties of piety at home , that will not sweare , drinke , riot , nor be filthy and loose in speech . . how is the practice of christianity growing more reproachfull than to live in any sinne , and in many places is more safe to be extreamly flagitious , and a noted vicious person than a godly liver , and would be daily seene , were not wicked men restrained by good lawes ? . how is the glorious name of a christian become a scorne and reproach amongst the basest of men , and the most abject as dogs dare barke and doe most against them , who most faithfully labour to expresse the power of the gospell ? . how doe the most like better of prophane men than of the most religious , accounting of such as honest men , fitter companions , than such as unfainedly feare the lord ? . how doe men generally disswade their friends from their strict courses , as from that which they esteem most prejudiciall to their welfare ? how doe they pursue and chase godly men as their enemies , as if one world were not made , or fit for them both , and yet what is the expectation but of wrath when they are gone and hunted away ? would not this drive our church into the wildernesse if it should not be prevented ? thankes bee unto god for the meanes of prevention . quest. what are the signs of a church hastning into the wildernesse ? ans. the withdrawing or abating the signes of gods presence ; as , . when the sincere preaching of the word is removed ; gods gracious presence is not more visible in any thing than in a faithfull ministery , nor a christian state is more happy and conspicuous in any thing than in sound and lively doctrine , in which god hath promised his presence to his church to the end of the world : now when god removeth this , the church is going into an afflicted estate ; a signe that saul is cut off when god will speake no more to him . every man in the removall of a sound ministry may discerne the lord removing himself . . when the outward ordinance remaineth , but without fruit and power , a dead and sleepy ministery , under which men remaine blinde and unconverted , god is going apace from such a people ; for as the inward power of the word is an infallible signe of gods presence , who by his spirit warmeth some hearts , enlightneth some , pierceth some , converted some ; so hath the lord apparently withdrawne himselfe , when his word is without power , that men grow not better , but worse by it ; and if this bee generall , it is a fore-runner of the churches flight into the wildernesse . how few hearing judgements denounced feare with melting hearts , but rather as the smiths anvil , the more strokes the harder ? how doe most fashion themselves to the licentiousnesse of the times , and not to the fashion of the word ? how are many more blinde , more deafe , more hardened , apparently more prophane in life , more corrupt in judgement , more resolute in popery than before ? in a word , so small is the power of the gospel , that wee may feare lest it be taking her farewell , ( where it may expect to prevaile more ) unlesse wee doe prevent it by our speedy amendment . . as all politicians hold , that a signe of a commonwealth falling and neare the period , isto restore , favour , and increase the number of mutinous and once rebellious citizens ; so of the ruine of the church , when the number of ancient enemies are suffered daily to encrease , as the heresie of arius increased , the orthodox pastors and professors decreased , till the whole world marveiled that it became an arrian ; and as the antichristian heresie increased , so dyed the visibility of the church , being forced to flie into the wildernesse . if papists and antichristian babylonians increase upon us in numbers , power , in boldnesse , who are inraged with fury against us , they wil easily grow too strong for us ; if we throw them down and make them hide their heads , whom god honoureth most , as in whom his image most shineth , how can the church but goe into the wildernesse ? where did these wolves and lyons ever rest but they devoured the flocke of christ , witnes the forraigne parts at this day : lenity to vipers destroyeth common-wealths and churches . . peace , prosperity and wealth generally abused ; this was a fore-runner of the churches flight into the wildernesse in this text. the historian telleth us that foelix nō est diuturnus , but is either punished of god for the abuse , or by men for envy , sometimes for feare of their greatnesse ; so it is with the church , ease slayeth her , hurtfull riches wound her , security feedeth upon her . if we see our peace generally abused to pride , and wantonnesse , to boldnesse in sinning and going on in impenitency , to neglect and contemne the meanes of grace , and hardening our hearts , saying to prophets prophesie not in that name , or , we will not heare , ier. . . to delight and rest in flattering and smooth ministers that may not disturbe us , esay . . to dull us from hearing the rod , not turning to the smiter , to rest in the outward meanes of good and not on the author and blesser ; all these fore-runneth desolation and sheweth the church to bee neare the wildernesse . ii. the second point in the womans flight is her sustentation , that they should feede her , alluding to the feeding of the church of the iewes in the wildernesse ; this woman is fled into the vaste and desolate wildernesse , where she is sure to bee safe , because the text saith , god hath prepared her a place ; but now shee seemeth in as ill case as before , what shall shee doe for food ? there is no tilling , sowing , reaping , no fruits in the barren wildernesse , how shal she doe for food ? the text answereth , they shall feed her . the word [ they ] standeth in relation to some persons spoken of before , for it is not said , that she should be fed , nor that he , that is , the lord , might feed her , but that they should feed her . now who are those that must feed her ? the words then have reference to chapter the . & . so that the two witnesses shall feed her , for the time of both fitly agreeth . quest. what is meant by those two witnesses ? ans. the papists grosly conceive them to bee henoc and elias , who , they say , are reserved above in paradise to returne againe in the dayes of antichrist to oppose him , whom antichrist shall slay and trample their dead bodies in the streets of hierusalem , but they shall revive the third day , at which miracle the iews , say they , shall be converted to christ , and shall slay antichrist in the mount olivet , and cleave unto christ , who shall come againe five and forty dayes after . a notorious fable without all colour of scripture , for of henochs returne in flesh or spirit is not a syllable in the scripture ; and of elias his spirituall returne it was ●●●formed before saint iohn writ this prophesie , as our saviour affirmeth , matth. . . in iohn baptist ; i forbeare to follow or persecute so manifest a falshood . some also understand them of such pastors and witnesses of the truth as assisted the woman and resisted the corruptions of those times ; not too precisely , but a few noted by that number , and by that number because the law requireth two witnesses at least to confirme every truth . but i doe understand the two witnesses to be the two testaments of holy scripture ; for , . both witnesse unto god in his holinesse , truth , power , justice , mercy , and all other attributes ; and to christ , iohn . . both witnesse the will of god to man in all things to bee beleeved . done . . both witnesse against the wicked , not the law onely , not moses onely , but the gospell , the word that i speake , saith christ , shall judge you at the last day . . both feed the woman in the wildernesse , maintaining heavenly life and strength , both supply her with a dayly showre of mannah , as was notably prefigured in that type ; to which allusion because the spirit of god here looketh , i rather chuse this interpretation of augustine , and others . the words thus unfolded , we may learne , that god feedeth his children even in the wildernesse , and provideth for his owne in times of greatest scarcity ; as here the woman in a place of famine , barrennesse , banishment and persecution is fed and provided for : never was the israel of god without a showre of mannah nor a rocke of water in the dry and barren wildernesse . kings . . eliah flying for his life is fed by an angell ; and what else would our saviour teach by tho●● two miracles of so many thousand in the wildernesse ; with so small meanes , matth. . . but that such as follow christ and cleave unto his word shall not bee destitute of any thing needfull , though in never so vast and terrible a wildernesse ? they are first in respect of god , secondly , of themselves . in respect of god for three causes . . because of his gracious promise so often passed , psal. . . the lyons shall want , but they that feare the lord they shall want nothing that is good , psal. . . no good thing shall be wanting to him that liveth uprightly , psal. . . they shall have enough in dayes of famine ; for godlinesse hath the promise even of this life as well as of that to come . . because of his mighty power who can doe what he hath promised . . he can create food where none is , as mannah in the wildernesse , and water out of a rocke , the most unlikely meanes in the world , and out of an asses tooth to samson , as dry as a flint . hee can multiply a little and make it supply many , and make it last long , as , kings . . the meale in the barrell , kings . . oyle in the c●use ; we see the like in christs miracles , feeding many thousand with seven loaves . . he can by extraordinary meanes supply his servants , if ordinary faile ; if men feed not elias , angels shall , if angels doe not ravens shall . . he can without all meanes sustaine them , if both ordinary and extraordinary faile them , as moses and elias forty dayes without any food : this mighty power added to his promise , assureth his church to be fed , seeing nothing can hinder him from doing them good . . because of the fulnesse and abundance of grace in god , and fulnesse of goodnesse to communicate it ; who can deny him to be the ocean and full sea , even the inexhaustible fountaine of goodnesse ? and who can hinder his full streames from issuing forth , and running abroade in all affluence ? or whether should it flow and issue if not to his sanctuary ? who have the buckets to draw out of this deepe well but beleevers ? in regard of themselves , and in this respect there are three more causes . . the right of the church ; for the beleever having christ hath in him right to all things of this life , good for them ; if christ be yours then all is yours , whether things present or to come , cor. . . . their relation to god ; they are nearer than gentiles , yet he feeds them ; they are nearer than oxen , yet god hath care of oxen ; they are nearer than sparrowes , yet he feeds them ; for , . they are his servants : the prodigall childs father is said to have bread enough for his servants , much more have gods servants in his house . . they are childrē : he that provideth for dogs and swine , will hee not provide for his children ? . they are the spouse and wife of christ : will a loving husband suffer his deare wife to want food and necessaries if hee know her need , and be able to supply it ? therefore so long as the lord hath knowledge of the chuches estate and love of her person , shee shall not be destitute . . their power and prevailing of their faith procureth them food ; they trust in him and commend themselves to his care , and their faith is such as cannot leave them ashamed ; besides , this faith is accompanied with their prayers of faith , which is the key of heaven , and a powerfull and undeniable meanes of speeding , because of the promise , that whatsoever we aske in faith we shall obtaine ; and shall faith prevaile for the greater and not for the lesse , for heaven and not for earth ? of comfort to the true church and members of it , who can never be orphans or destitute , seeing the lord can take up any wildernesse , to be as an inne for her ; the wildernesse in which they are , may want meanes , but they shall want none so long as he hath fulnesse ; never discontent thy selfe or aske the question ; as the disciples , matth. . . where shall we have so much bread in the wildernesse ? in these hard times of scarcity set thy faith to work , & it will tell thee as abraham his sonne , god will provide : much lesse maist thou murmure as israel against moses , hast thou brought us into the wildernesse to starve us ? no , no , god doth it to feed thee as well as them ; thou shalt want nothing if thou wantest not faith . to teach us to acknowledge and depend upon gods providence for the whole provision of our lives , because he hath a rich storehouse every where , that can never faile , as rich in the wildernesse as in the city . . for spirituall refreshing and comfort ; art thou destitute , or fearest such times may come , in which vision may bee precious ? for god can as easily and suddenly turne our spirituall plenty into famine or dearth , as he lately did our temporall ; oh then what should i doe ? flie the corruption of the world , follow the lord unfainedly ; preserve an hunger and appetite after grace , and even in this barren wildernesse thou shalt not be destitute of the sound consolation of the gospell , which to want , were the most grievous and heavy famine of all : god will one way or other send his two witnesses , & they shall feed thee ; for as all the world could not hinder the mannah from falling in the wildernesse ; so all the tyrants on the earth shall not hinder from thee these sweet showres of this heavenly mannah in thy wandring and wildernesse . . wantest thou earthly comforts , and art thou as in a barren wildernesse without means : set thy faith a while to feed upon the promise , hebr. . i will not leave nor forsake thee ; and this faith wil certainly get fruition , thou shalt be fed assuredly . but mark the promise , god promiseth not alwayes wealth , abundance , nor any great store of dainties , but that even in the wildernesse thou shalt be fed , sustained , comforted ; as israel in the wildernesse had no great variety , but were fed , had no abundance , and yet no want . god that sends elias bread and flesh by the ravens , sent him not a banquet and sweet meates , for hee must drinke of the brooke running by ; and he that gave israel bread and flesh in the wildernesse , gave not both at once , to teach us to bee content with things present , if wee can have bread and no flesh . ob. but if we must doe nothing but depend on god , we may live easily and without care . ans. i. true faith is never idle but most industrious in the meanes , and though labour is no cause , yet it is a meanes in which god giveth us food . . the wildernesse is a place of labour , for though god giveth bread from heaven , yet hee created it not in every mans tent , or rained it into every mans hatch , but scattereth it abroad without the tents that they might goe forth and gather it ; so where god affordeth any meanes wee must use them conscionably , for spirituall food is a labour appointed , iohn . . and we must goe forth and draw in the wels of salvation , isa. . and for temporall , if any idle body will not labour he ought not to eate . to stirre us up to contentation , if god onely feed us , though wee want abundance and store , as he dealt with israel in the wildernesse , so now hee giveth to every man his omer and measure , according to the measure of his owne wisedome , and with thy measure thou must be contented : the physitians rule for quantity of food must stand , and what thou wantest in quantity thou hast in quality and sweetnesse . nay further , stirre up thy selfe with thankfulnesse to god thy feeder and preserver : if a friend should in our distresse take us in and give us boade but a month or two , we thinke we could scarce be thankful enough unto him ; the lord in this our wildernesse supplyeth all our wants , feedeth our soules with heavenly mannah , our bodies with daily bread , filleth our cups with water out of the rocke , spreadeth his owne table for us , setteth christ upon it , the bread of life , covereth our boards also and maketh our cups runne over in the sight of our adversaries , & is never weary of his cost and charges upon us : now how should a right ordered heart bestirre it selfe in thankfulnesse for so great favours , and expresse it in all duties . let us quicken our selves in this duty , which both retaineth old favours , and inviteth new . iii. the third point in the womans flight in this verse , is the time of her mansion and continuance in the wildernesse , namely one thousand two hundred sixty dayes , wherein observe , . what is meant by dayes . . what or when were these dayes . . why this time is reckoned by dayes . i. by these dayes are meant so many yeares , for all things almost in the revelation are expressed according to the manner of ancient types , as we have hitherto in this chapter declared . now to reckon so man̄y yeares by so many dayes , may seeme strange to him that is not acquainted with the prophets , and yet it is observed usually through the whole bible , except by daniel , who reckoneth not alwayes by dayes of yeares , but by the weekes of yeares , according to the use and style of the chaldeans , amongst whom and in whose tongue he wrote ; ezek. . , . he is commanded to lie on his left side . dayes , for . yeares of their iniquity and idolatry . god had patiently suffered them . yeares , now shall they suffer sword and famine . dayes , which is a yeare and . dayes , or about . months , the time of the siege and straitnesse . numb . . . the israelites are commanded to walke and wander in the wildernesse forty yeares , according to the forty dayes in searching the land , a day for a yeare , recompencing every dramme of sinne with a pound of sorrow ; so as a propheticall day is a yeare . and this of necessity every one must beleeve ; for howsoever daniel , . . reckoneth the prophesie of the comming of the messias by weekes , yet every day of those weekes must bee measured by propheticall dayes , namely , every day for a yeare , else the just time of christs comming will not fall right as it ought to doe ; and accordingly we reade in scriptures , not of an ordinary weeke of dayes , but of a week of yeares , containing seven yeares , exodus . . the common weeke of dayes resembling and signifying a weeke of yeares ; so also , not only of a yeare of dayes , but a yeare of yeares , every such yeare containing . yeares , as the common yeares amongst hebrewes and grecians continued so many dayes . ii. for the period of these dayes when they begun or ended , . wee must remember that wee have said , that this is inferred by anticipation , and is to be referred unto the fourteenth verse . . that it is the same time , with times , time , and halfe a time there mentioned , the finding out of which will helpe us to the clearing of this . . that it must set in after the second assault of the dragon , mentioned verse the . and is not properly to be handled now , while wee are in the first assault of the dragon by heathen emperors . . it must be the same time with the . months , cap. . . wherein antichrist shall treade downe the holy citie ; for these being months of yeares , reckoning to every month thirty dayes , according to the hebrewes and aegyptians , are just thirty yeares in every month of yeares , and so forty two months of yeares , make just the same number of yeares here mentioned , agreeing with the three yeares and a halfe , prophesied by daniel for the raigne of antichrist , which being yeares of yeares , because prophetical , every month containing . months of years , which make . which number being multiplyed by three and an halfe , amount in the totall to . yeares as in our text. . it cannot be meant as the papists fable of their antichrist , who , say they , must raigne three yeares and an halfe of naturall yeares ; we must watch the subtilty of papists , who would have us to seeke the rise of antichrist in the end of the world , after this ruine ; but the three yeares and an halfe are propheticall yeares , and make just yeares , all which time the church is in the wildernesse . neither can this time begin , as iunius and sundry other worthy mē do affirm , at the passiō of christ , & determined in the time of boniface the . for it must be of things after iohn , and after domitian , yea , after the heathen emperours , after the first conflict with the dragon , which lasted many hundred yeares after christ. . now whether it bee a finite time for a definite , as amongst other godly learned , our late grave and gracious bishop abbot demonstrateth , pag. controversie ; or whether wee may with proofe or probability define some certaine period for beginning or end of it , we will reserve the determination of it to the proper place in the fourteenth verse , and will not be wanting in diligence to finde out and settle on the truth , as the lord shall reveale . quest. iii. why doth the spirit of god here so strictly and precisely reckon up the time of the womans oppression under antichrist , and the womans persecution in the wildernesse by so many dayes , and not roundly and shortly by so many months and yeares ? ans. for foure causes . . to note the singular watchfulnesse and providence of god over the woman , who is daily and hourely with his servants present , to take notice of every dayes sorrow and suffering , which himselfe appointeth and determineth . . to shew that all the children of the church should take notice of their daily neede of spirituall food , and gather it daily in the meanes , as israel needed daily provision of mannah in the wildernesse , & god gave thē not an harvest once a yeare or month , but a daily harvest to supply their need ; they must continue their dependance on his hand for a dayly showre of mannah . . to note the continuall use of the scripture for our strength and comfort , for these witnesses waite on the daily necessities of the church , and supply the soule with daily bread ; these witnesses are not like some that come once a moneth , or once a quarter , but are in perpetuall watch-tower to feed the woman daily . . to note the wisedome of the lords provision , who feedeth his church as israel in the wildernesse , but by the day , or as elias in the wildernesse , morning and evening ; the lord alloweth enough for the day , but is not prodigall . . because he will preserve in her an appetite . . to shew the price of his food , it is precious , hidden and heavenly mannah , sweet as mannah , or honey , more durable ; it maketh her live for ever , see , psalme . . &c. . . . to inure her to contentednesse in all things with daily bread , and if hee feed her from hand to mouth , she must thinke it well , hee oweth her not so much ; he would have all the children of the church to curbe greedy desires , and be contented with things present . note what a long time is set downe for the womans abode in the wildernesse under antichrist . yeares . teaching us , doct. that the church may bee a long time under grievous affliction ; so was israel a stranger , and under strange and strong burthens in aegypt foure hundred yeares , the jewes in the babylonish captivity seventy yeares , the ten generall persecutions lasted . yeares till constantine ; but here is one of antichrist beyond them all . quest. what is the reason , is not god able to deliver his church sooner , or doth hee delight in the misery of his church ? ans. . neither of both , but first , by protracting the warre he sheweth his continuall power and care in preserving her through her assault , and leading her through the pikes into safety , and now subscribeth to the truth of his promises . . shaketh her out of security , and forceth her to keepe on her armour , and to stand upon her watch , the lesse hope of rest or truce that she can expect . . by continuance of her tryall , hee will continue her faith and patience , excite her prayers , and exercise all her graces , especially traine her in humility , while the continuance of her smart holdeth in her sight the continuance of her sinne . . that her deliverance long deferred may bee more desired , and sweeter when it commeth ; how sweet was israels passage out of aegypt after . yeares ? . that shee may take notice of the severity of gods justice ; and what continuall torments are reserved for his enemies , seeing hee lingreth such heavy sorrowes on his owne servants ; if the righteous scarcely be saved , where shall the ungodly appeare ? quest. how standeth this with those places that say , our afflictions are light and momentany , cor. . . and that god hideth his face but for a moment , esa. . . are . yeares but a moment ? answ. . the afflictions of the church are light and short , first , not simply and absolutely , but in comparison to aeternall glory . . not in themselves or their owne nature , but in respect of grace that maketh them light , when sinne is repented and pardoned in the soule . . not in the smart the effect of them , for so , often they are long , but in respect of sinne the cause deserving them , they are light and short . . not to sense , but to faith they are short , which apprehendeth gods favour , presence , and promise of a good issue . . not in the glasse of the law , but in the gospel they are short in christ , his sweetning them , sustaining us , and shortning them , . not in respect of the terme of this life , for so they are long , but in respect of aeternall glory and rest following them , they are but a moment . long and durable sorrowes are no signes of gods hatred , eccles. . . for then the church could have no certainty of gods favour ; say not with thy selfe , none was ever so afflicted with long and bitter sorrowes , and , god is gone for ever and a day , and his mercy is cleane shut up in displeasure ; but consider , . he left not the church in this long tryall in so dreadfull and forsaken wildernesse ; the arke was safe on a world of waters . . whether thy sinnes have not been long a growing on , therefore they will not hastily away , but are like spots long settled in cloth , and require much scouring and rubbing . . whether ever thy heart and joyes would bee pulled off the world , if the lord should not with strong hand force thee out , as israel out of aegypt , dealing as the nurse weaning the childe , being fond on the breast , layeth mustard on it to make it distaste it . . whether thou hast not more cause in durable tryals to suspect thy want of love to god , rather than gods want of love to thee , and whether thou hast not with thee harde knots that had neede of hard wedges ? to terrifie gods owne children from presuming either to attempt or hold any of their sinnes ; embolden not thy selfe to sinne , because thou art neare or deare to god ; for , . hee lookes to have more service from thee , that standest nearer him in profession than others , his eye is most on his garden , and hee will bee sanctified in all that come neare him ; if thou wilt grow wilde it were good for thee to stand in the waste , and not in the profession . . if thou wilt hold thy sinne against him , thou shalt know , that though hee will not take away his grace , so he will not take away his rod. comfort the godly in their tedious and durable tryals . . though they belong yet the lord supplyeth them all the time with needfull supplies and comforts ; hee sendeth none into the wildernesse to famish , but to feed them , and what comfort so ever they want , yet they want not the two witnesses , for if she did she were sure to perish , yet were shee not sustained by the word , the lord iesus should bee quite cast out of his possession , and so lose his kingdome on earth , which cannot bee . . how long so ever they bee , they are all determined by god , for entrance , continuance , and conclusion , there is a certaine time which they shall not passe , for hee that setteth the bounds to the raging sea , hath set bounds to the raging of devils and wicked men , and saith , thus farre they shall come , and no farther ; and then after many dayes hee will bring her out of the wildernesse into a more convenient and comfortable estate , which shall be as an harbour or haven so much more sweet and desirable , as the waves and billowes of a trouble some sea have been dreadfull and dangerous : as there is an houre for the entrance of power of darknesse , luke . . so it is appointed for durance , exodus . . wee have seene a great part of these yeares passed , and they draw to expiration , therefore doe the enemies of the church bestirre themselves , because the time is but short , yet this time is determined when the church shall be eased . vers. . and there was a battell in heaven . ] having largely described the combatants in the former part of the chapter , now the spirit of god commeth to declare the battell it selfe , unto which there hath been such preparation ; and this is no small controversie or trifling conflict , but the greatest battell that ever was fought in the world , and that in three respects . . in respect of the place ; other battels are fought on earth , but this in heaven ; not the heaven taken naturally , but figuratively ; not in the highest heaven , which is no place of dragons or quarrels , but in the heaven on earth , which is the church militant , called by the name of heaven , as we have shewed verse the first , for many reasons . . it is great in respect of the armies , whether we consider the greatnesse of the generalls michael & the dragon , or the valour or numbers of their forces , for both these generals come with their angels , which are great in multitude , in power . . great in respect of the quarrell and cause , namely , whether iehovah or iupiter bee superiour , whether christ or beliall , whether christianisme or paganisme must prevaile ; whether christian religion or idolatrous worship bee more ancient , more venerable , more ample , and of more worthy respect and acceptance . this verse propoundeth , . the battell , and there was a battell . . the armies , michael and his angels . the former part predicteth this feirce fight , where for the meaning are four questions . quest. . why i call it a prediction or prophesie , being delivered in the time past , and not in the time to come ? it is not said , there shall bee a great battell , but there was , as if it had beene past , rather than to come ? ans. the manner of the prophets in speaking of future events , is , to propound them in the time past , esay . , , . . for their more evidence and certainty in themselves , as surely they shall come to passe , as if they were past already . . for the surer confirmation of the faith of the church , who are bound as certainly to beleeve , bee they never so unlikely , as if they were past already . . that wee might more easily conceive of the words of the prophets to be true , and the word of god , to whom past and present are both alike , and who hath power to speake unto us in what manner himselfe pleaseth . quest. . of what battell is this to bee understood ? ans. . it is not to be meant of that battell between michael and the dragon in the wildernesse , for that was past , but this was of a future event after iohns time , and that battell was betweene the generals onely . . neither is it to be meant of that perpetual war in the militant church , between the elect and the reprobates , both men and angels , which hath continued in the severall ages of the world from the beginning , under the conduct of those great captaines , christ and the dragon , for this here is of a warre not yet begun when iohn prophesied , but that was . . we properly understand it of some speciall and notable part of that warre , which in the spring of the euangelicall church , satan raised to the overthrow of the salvation of it . now whether the spirit of god had an aime at the warres of constantine , that great champion of christ , who under christs standard made warre with , and overthrew maxentius , maximinus , and licimous , horrible dragons and tyrants , ( as were likely ) i will not certainly define ; but without all doubt that was included in this prophesie , if not principally meant , of which euseb. lib. cap. . who saith , he received from constantine himselfe the narration of the fight and victory . quest. . why doth the spirit of god foretell this battell ? answ. . the lord would not have his church conceive , that here she hath found any resting place , or can enjoy perpetuall halcion dayes ; but that there abideth unto her many irreconciliable warres in this military condition against divers enemies , hereticall , tyrannicall , and antichristian . . he would manifest his care and wisedome over his church and children , whose tryals he foretelleth , that they might not thinke them come by chance , or god not foreseeing them , or distrust his favor , while they are exercised by them , but in these predictions might see him both ordering them for his glory , and for their salvation . . god would not have troubles come on a sudden , or stealing on his servants , but with warning , that they might arme and prepare themselves with wisdome , fortitude , and patience to resist them ; that the church might stand her ground , not discouraged , much lesse cast away her confidence , that hee might abate the smart of them , if they were sudden , and blunt the edge of them , by providing for them . quest. . but why doth the lord ordaine or permot this fight and opposition , being against his glory , his church , his truth , and his servants ? or how can he be mercifull and good to protract and permit so great evils . ans. . as god is good in his mercy , so hee is no lesse good and great in his justice . . this fight against the church is not simply evill , but hath in it a respect of good , and therefore god permitteth it , because , . it is partly an execution of justice , and a just correction of the sinnes of the church . . it is such an evill as much good is thence produced to the church , as hereafter wee shall see . . it is not such an evill , but that gods wisedome and power can , and doth moderate , order , bridle , and turne to a good end and issue ; the dragon indeed intendeth them mischievouslly to quench the graces of god ; the wicked agent● under him directly fight against his glory , and truth , and chosen ones , and would chase them into the bottome of the sea , to drowne them , as pharaoh ; but gods mighty power and wisedome , hereby , will chase them to heaven , as he did israel to canaan , being a wise physition , that can temper hemlock and poyson to a medicine , and remedie ; and over-rule the poysoned crooked wils of gracelesse men , to the effecting of his owne most gracious pleasure , and righteous will ; so as we may say to our brethren , when , forgetting nature , grace , humanity , christianity , they contrive to cast us into pits , and sel , and send us away , as iosephs brethren , to put a little base profit into their owne purses , gen. . . when they thought evill against me , god did dispose it to my good : you , who should have beene my naturall brethren , thought me in too high favour with my father ; you envied his love to me ; you thought if you could sel me off , all should be yours , and therefore wracked on me your barbarous malice ; but see , god over-ruleth your rage ; your fiercenesse could not frustrate the good purpose of god , who , against all your plots , hath raised mee to save much people alive . object . but is not the gospell a gospell of peace , gods kingdome a kingdome of peace , and christ himselfe the prince of peace , typified in melchisedek , isa. . the professors of the gospell sonnes of peace , how will this stand thus with such open hostility and perpetuall warre ? how is it true , isa. . . there shall be no end of peace , when we see there is no end of warre ? ans. . these two are not contradictory , to bee at peace and at warre at the same time , because they are not in the same respect ; so our saviour teacheth , in the world ye shall have tribulation , but in me , at the same time , ye shall have peace , iohn . . the reason is , because those that are gods consist of two parts , flesh , and spirit ; according to the spirit they are in christ , and according to the body they are in the world ; therefore when in their spirits they enjoy the peace of christ , they are in the body afflicted in the world , a wicked man cannot so bee . hee that is wholly in , and of the world , having affliction , hath no conjunction of peace , but are oppressed and over-whelmed with sorrow , because the true peace of heart is onely in christ , and received by the spirit of faith . . peace is the daughter of warre , and by warre the saints attaine and retaine peace ; were they not at warre with the dragon and the world , they could never enjoy an houre of peace ; i finde more sweet in wicked mens malice , than in their delicates . . distinguish of peace , it is either spirituall , or carnall , the peace of christ , or of the world , which the disciples themselves expected by christ , when the temporall dominion should bee restored to israel , and the iewes delivered from the romane bondage , supposing they should bee great rulers in their countries , but christ wisheth thē to dreame of no such thing ; this peace christ disclaimeth , as , mat. . . thinke not i am come to send peace , but a sword and fire . secondly , there is a spirituall and inward peace , which christ claimeth to be his ; my peace i leave with you ; he bringeth that peace to the world , which the world giveth not , nor knoweth not ; a peace , not with the dragon or his party , but peace with god , peace of conscience , and peace with all men so farre as lyeth in them : this is the peace of gods kingdome , which is not interrupted by warres with the dragon and the world , but established . . wee must with luther distinguish of warre ; there is an active warre and a passive ; christ , and his gospel , and servants move no active warre , the gospell of peace proclameth peace , not warre ; the end of his comming , and the gospell publishing , is to set all things at peace : but there is a passive war waged by the prince of darknesse , & discord , against christ and his people , and the sonne of peace by all his skill cannot avoid this warre ; not that it is a fruit or effect of the gospell , or by any fault or cause in in the gospell , which perswadeth peace and concord with god and man ; but occasionally , and by an accidentall event ; partly by the malice of the devill , that man-slayer , who , being that prince of darknesse , deadly hateth the light ; partly by the malice of the world , which yeeldeth not unto the truth , and holy admonitions , but warreth againstit , and chaseth it , so farre as they can , out of the world ; and partly out of the wicked concupiscence of the children of darknesse , iames . . now were it not for the enmity of this wicked one , and ones , against the gospell , there would bee no hurt in all the maintenance of holinesse . onely here note , how wide they are that call for , and commend an unlimited peace , whereas the gospell onely cals for a well conditioned peace . . no peace is good but which flowes from peace w th god , none against him ; defie that peace that is at defiance with the god of peace ; beware of an impious peace . . no peace but joyned with holinesse , heb. . . carnall companionship is a peace in sinne , drunkennesse , swearing ; the devill divideth not his kingdome ; christians must owne no such hellish peace ; detest such a prophane peace . . no peace but with truth , which is magnified above peace against popish pacification , conversing with papists ; shall wee betray the truth of god under the pretence of peace ? no peace without contention for truth . . no peace but with good conscience ; secure protestants will have peace in their sinnes , let them alone they will let you alone ; runne with them , they like you , oppose godlinesse these precise wayes , oh you winne them for ever ; but all is against the gospell ; but better is a godly distraction , than a wicked peace . the church and members must be in perpetuall warre , while it is upon earth , as israel in the wildernesse had daily warres and resistances , so all the israel of god in the wildernesse of this world : hence it is , that the church of god on earth is called militant , because it is an inseparable adjunct of it , to be in perpetuall flight and battell , ephes . . wee wrastle against principalities and powers , and that without intermission ; and if wee must still put on the armour of god , this implyeth a perpetuall battell . god will have us put a difference betweene heaven and earth , and know , that this is not our resting place , and that rest is not gotten with ease ; hee will have us prize the worth of it in the difficulty , danger , and strife in attaining it ; he will crowne none without lawfull striving , because none can overcome that fights not . the lord hereby provideth for his owne glory , for , whereas if it pleased him , he might put forth his mighty power in preventing all molestation , and overthrowing all his and the churches enemies at once , and so procure to his church perfect peace and prosperitie , even in the world ; but he more magnifieth himselfe in the victory of his servants , than in their peace , and they are more glorious in their faith , constancy , fortitude , and patience , than in their peace , rest , and security . the state and constitution of the church is such , as none can be servants of christ but souldiers , for , . so long as the enmity of the seed of the woman , and the serpent lasts , there is no hope of truce , or cessation of armes . . there cannot be spirit but there will bee a combate betweene flesh and spirit , which , if neither the first adam , nor the second , both in innocency , can escape , how shall wee expect to avoid it in state of corruption ? so long as there is light , darknesse will fight against it . . where any grace is ; as is in every true christians heart , there is something worth stealing , there the thiefe layeth battery , where hee knoweth the treasure is ; yea , the same men who were quiet enough before the appearing of grace , are now so raged against it , as , if either inward temptation or outward fury can prevaile , they shall be cast downe as paul. . where there is but an entrance into the profession , an admission into the family of christ , a receiving of our captaines presse-money , and a promise to fight the good fight of faith , that is cause enough of quarrell ; and even so much or so little shall not want keene blowes from the dragon , and the world . . suppose a man should want enemies without him , yet he wanteth no enemie so long as hee carrieth about himselfe , himselfe is exercise enough to himselfe all his life long , and the better he knoweth himselfe , the better shall hee know this truth . the lord hereby provideth for his churches good , and the furthering of her salvation , and that many wayes . . he letteth her see the great malice and hatred of the dragon against her , and the extent of his mighty power against her , against which shee could no way stand , but in the power of god ; thus hee humbleth her in her selfe , shaketh her out of her security , driveth her out of her selfe , and chaseth her to her fort and refuge , even god himselfe her rocke . . hee letteth her see the desert of her sinnes in some measure ; and so to further her repentance ; for though hee have laid the chastisement of her peace on his sonne , yet he , by these wicked instruments , fatherly correcteth us as children , so iob . . thou writest bitter things against me , and makest me possesse the sinnes of my youth . this good the lord bringeth out of the evill intentions of the dragon ; he both awakeneth the conscience to finde out , and hunt out secret sins , which before she was not aware of , & as this sharpe water of affliction cleareth her sight , so she findeth that the greatest strength of the dragon is in her owne corruption ; she is now more wary to prevent sinne for time to come , as the buffettings of satan kept under pauls pride , and suffered him not to be exalted above measure . . the lord hereby setteth and keepeth all the graces of his servants in exercise , and so preserveth and strengthneth them ; as the health of the body is preserved by bodily exercise , so the health of the soule : now in conflict they find the use , and worth , and measure of their faith , hope , patience , prayers , which before were weake and languishing . . the lord setteth enimies perpetually in the necks of his servants , not that they may be overcome , but that they may not bee overcome ; hee knoweth , standing brookes gather dregs , that unused iron gathereth rust . david in all his battels stood unconquered , but in his peace and rest was soone foyled , whereas in this battell none are foyled but cowards , and none can hold out but are crowned . seeing he can be no christian that knoweth no combates : let us lay up the point of wisedome to forecast and make account of the battell , and know we have blowes and bullets to passe through . holy iob waited when his changes would come , and it was his wisedome , for time came when hee had thrust upon thrust , messenger upon messenger , yea , changes and armies of sorrowes encamped about him in one day , chap . . quest. how shall wee wisely forecast dayes of tryall and battell ? answ. . know wee have enemies round about , such as will slip no advantage offered ; we say , opportunity maketh a knave ; our enemies are wrathfull , watchfull , and never farre off . . labour to stand prepared : dost thou not see an enemy now in the field against thee , yet bee wise , in peace provide for warre ; a wise pilot in a calme standeth ready for a storme ; the souldiers who are out in the field , because they know not when the enemy will set out on them , lie night and day in their armour , lest they bee surprized unawares ; and wee should account it a great folly , while the enemy is laying on , and wounding , and slashing , that wee should bee then to seeke our armour , or to buckle it upon us . . bee wise to looke for one skirmish after another ; not for one assault or two , but many , one in the necke of another ; for as iobs messengers overtooke one another , and as one wave overtaketh another , so may our assaults ; and therefore after raine wee must looke for showres ; many good men here are blame worthy , both such as looke for no shaking , as david , psalme . . who come too neare the curse of evill men , noted , psalm . . , . who defie all enemies and say , i shall never be moved , or see danger ; as such also as after one trouble stand not in expectation of any other , as foolish children , having beene once taken up , thinke they shall bee beaten no more that day , doe what they will. if the true church be ever in combate , then small is the comfort of an easie and peaceable life : are perpetuall warres in hand , and yet dost thou neither strike a stroke , nor beare any blowes ? is the whole life of a christian a fight of faith ? what comfort can he have , that never spent houre in the lords cause or quarrell ? to such as will bee at rest , i say . . it is likely thou hast yeelded up thy selfe a slave to the devill , and so the strong man having the hold , all is at peace , else shouldest thou finde him a lyon , not a lambe . . all is not such peace with thee , as thou pretendest , for thou art at warre with iesus christ , and fightest earnestly for lusts , voluptuousnesse , idlenesse , carnall security , because the state of this life admitteth no lookers on , but all fight on one side or other ; if thou art not with christ , thou art against him . . the end of such as looke for no assaults , is , that the evill day commeth and taketh them , as a fowle in an evill net , eccles. . . thess. . . . to such as be the lords , who have not beene so acquainted with combate , i say , the more is behinde : some christians lives are like april weather , full of showres and stormes , as iacobs ; some have a sound showre in the morning or beginning of conversion ; some have a sound dash about noone , as iob , some carry faire till towards night , and then a great storme commeth in the evening , as peter , when hee was old was girt and led whether hee would not , iohn . . and suppose thou escape till towards death , shal not then the forces be redoubled ? assure thy selfe , every souldier that standeth behinde in the reareward of this field , shall be led forward to service . to comfort such as know distresse and conflict , being beset with evils , both within them , and without them , yea , be it thou findest the breaches and batteries which the enemie hath made in thy soule , yet hold thy resolution , to live and die in the service and quarrell of thy lord ; and know , . it is a note that thou art got out of satans power , and therefore hee throweth all his fiery darts against thee ; what neede hee fight with his friends , who have yeelded themselves into his power ? no , his assault is against the woman and her seed . . there is somewhat worth keeping ; a theefe would be loath to assault a man without a booty , and the robbers care not to rifle an empty chest ; this enemy plots not but against grace , and where somewhat is to be gotten ; a man that hath much money will fight stoutly . . thy afflicted estate is no other condition than that of thy other brethren and sisters in the world ; nay , if the greene tree could not escape the brunt , how shall the drie ? christ therefore saith to his disciples , yee shall bee hated of all men for my sake . . a valiant souldier hath cause to glory in his scarres and wounds , which are signes of his faithfulnesse and fortitude : doe thou carry the reproaches of christ as thy crowne and glory , looke upon thy gashes and wounds in thy name and state , as on the markes of christ , so did paul , and moses , who esteemed the rebukes of christ greater riches than the treasures of aegypt . the world is ashamed at these markes , as if they were a brand in the hand , or an hole in the eare , whereas indeed they are the markes of christ , not onely because the party is a member of his body , but his suffering is a part of christs suffering , not meritorious as his , but glorious as his were , which he would not put off in his resurrection ; christians must bee ashamed of doing evill , and suffering for evill , not of suffering for well doing , pet. . . now after wee have spoken of the battell , wee come to consider the armies : on the one side standeth michael and his angels , and on the contrary side fight the dragon and his angels . in the former are three questions considerable . quest. . who is this michael ? ans. . christ himselfe for these reasons . . it is so expounded verse . now is salvation in heaven , and the strength and kingdome of our god , and the power of his christ : hee that is there called christ , is here called michael . . this place is an allusion to daniel . . & . where by michael must be meant christ , who is the prince and captaine of his church , against the devill and his host . . the composition of the word of three hebrew particles , mi-ca-el , who is like or equall to the lord ; now onely christ thought it no robbery to be equall to god , phil. . . . we read no where in scripture of this name , but christ himselfe must bee understood , iud. . michael the archangel was christ himselfe , that place alluding to zach. . . where thé prophet calleth him iehovah that spake those words ; which name , iehovah , is never given to any but god , as other his titles are . . the prince and generall of the lords warre , is the sonne of god , ioshua . and verse . hee is called lehovah , and is described , revel . . . sitting on a white horse , having eyes like a slaming fire , his garment dyed with blood , his name the word of god , out of his mouth goeth a sharpe sword , hee ruleth the nations with a rod of iron , and on his thigh is writ , rex regum , & dominus dominantium . this description belongeth to christ onely , not to man or angell . quest. . who are here the souldiers of his band , called his angels ? ans. . not onely those that are angels by nature and office , but also such persons and instruments as stand with them in the defence of christian religion , and in warre with the dragon , both in ecclesiasticall , and politicall states ; as godly princes and rulers , such as constantine , theodosius , and kings and queenes that are nursing fathers and mothers to the church , as also godly pastors , holy martyrs , zealous professors , to all whom sometime the name of angell is ascribed in the scripture . . because they are all sent from him , on his errand . . they are called his angels by speciall propriety , for he is the lord of the holy angels , wicked men and angels are retainers , these of his house . . their whole service is due to him , their lord , as of duty for himselfe in his one right . ob. they are called our angels , mat. . . ans. they are ours by speciall commission , and direction from him ; ours onely for his sake , our head ; and ours by his charge , because wee are in communion with him . quest. . why are his angels here taken in with him , to get victory over the dragon ? doth not hee treade the wine-presse alone , or doth he need their aid or assistance ? rev. . . ans. . no , he is the strong and armed man , who alone entreth into the house of the strong man , and bindeth , and spoileth him , neither needeth hee the helpe of any creature , to whom is given all power in heaven and earth ; but yet , quorum opera non indiget , eorum ministerio utitur ; he pleaseth to use their ministery , not for his necessitie , but for their honour , incouragement , and remuneration . . there is a twofold battell . . of christian redemption . . of christian exercise , in the former onely christ standeth against the dragon , and no angell can stand in the battell ; but in the second , angels stand , and men fight and resist , and in the strength of the lord , represse , and overcome the dragon . . though our lord overcommeth the dragon alone in plaine field , and single combate , mat. . yet it is not for the honour of the captaine to bee without an army to lead and traine . . having an army of stout and couragious souldiers , & angels in earth , as well as in heaven , he would leave them some remainders , some tayle of the dragon ; some temptations , some sufferings of christ to bee fulfilled in the members , with which hee will have his servants exercised , and their fortitude tryed and put forth ; for how unseemly & unglorious is it that an army of such power , lead forth in the field , should stand idle , and onely look on their captain fighting , and themselves never come in to strike a stroke . here i might enter into a large discourse of the fight of the good angels under michael , against the dragon , but intending duties nearer our selves , i will winde it all up in this one doctrine . seeing that all the godly are included under michaels angels ; learne , that every good christian must joyne himselfe unto the good angels in the fight against the dragon , under the lords standard . in the prosecution of which , consider , . the reasons why . . the manner how . . the application . if the angels therefore fight against the dragon , because the church , the party afflicted and oppressed , is , the spouse of their lord , and head , and members of his body ; much more ought we to joyne with them that professe we are these spouse and members , seeing that michael is in a nearer bond , our head , than the angels ; hee is their head by government and confirmation , but ours by union and influence , having taken our nature on him , and not theirs . . if they intend their office and calling in which they abide , and are confirmed by grace , which is , to take part with the church in this her military condition , and come in for her succour in her assaults ; much more must we stand against the dragon , whose cause and quarrell it is ; for should they stand in our quarrell , according to their charge , psal. . hee hath given his angels charge &c. and shall we leave it ? shall they sticke to it , and shall wee fall from them and our selves too ? . another reason that moveth them to fight against the dragon , is , their most ardent desire to promote the glory of god , and uphold the true worship of god , which is the beauty and safety of the church , wherein , as in a glorious temple , the lord sheweth himselfe glorious ; and ought not we much more stand out against the dragon , who are part of his temple , assaulted by the dragon , to the end , that both gods glory in us , and wee our selves might not be dishonoured . . they thus stand in the fight , because they , not onely unfainedly love god above all , according to the law , even in the most perfect love that the creature can imbrace the creator withall ; according to which perfect love , their whole will is wholy conformed to the will of god , else could they not bee happy ; but also because they sincerely love the saints , as themselves , because they see them loved of god , and elected to eternall life , to bee partakers of the same heavenly inheritance with themselves . the effect of this love , is , to desire and promote the salvation of the saints , to rejoyce in their attaining it , to be sad in their manner for their sinnes , impenitency , and evils , inward or outward . ought not wee , out of our love to god , and our owne salvation , cleave unto god , and resist the dragon , resisting them both ? ii. the manner : how doe the good angels fight against the dragon , for the church ? . by setting themselves as a strong guard round about the godly , and pitching their tents round about them , where satan pitcheth his forces against them , to protect their persons , psal. . . they still by their power and care thrust aside dangers , exod. . . the angell that went before israel , when the aegyptians pursued them , went behinde them betweene the army and them ; when elisha was beset , a mountaine was full of horses and chariots , kings . . if daniel be cast into the denne , the angell shutteth the lyons mouthes ; if lot bee in danger , the angell draweth him out , and can doe nothing till then ; if the three children bee cast in the furnace , the angell is there as soone as they , to suspend the fire from burning them , dan. . . by assisting the ministery sundry wayes . . they delight to bee present to behold our order and ordinances , which else the dragon would soone overthrow , cor. . . . to assist and relieve the faithfull teachers , opposed and resisted most by the dragon , as the angeli helped peter out of prison , acts . . in resisting false worshippers , and removing occasions of idolatry ; so the angell would not have moses body knowne where it was buried , iud. . . by resisting and crossing the plots and purposes of the dragon , numb . . . the angell resisted balaam in the way , wherein he came forth to curse israel . . by supplying the saints with needfull helps and comforts , in their wants and faintings ; so the angell fed elias , kings . . so the angell shewed hagar the well , and gave her wholesome counsell , gen. . . . by conveying them safe through the world , and carrying their soules to heaven at their death ; thus the angell led israel thorow the wildernesse , and led them unto canaan ; and that they convey their soules to heaven , is apparent in lazarus . iii. to apply this doctrine to our selves ; wee must learne , not onely to stand with the angels , but , as angels in this fight , against the dragon . quest. how ? ans. resemble them in these things . i. in acknowledging christs principality , who is the onely michael , and that in two things . . as they serve and stand before him , expecting commands from him , subjecting themselves unto him , as their king , and head of the church ; so must wee much more depend upon his mouth , and , as members , yeeld free and ready subjection to this head ; the souldier must stand in whatsoever dangerous place and service his generall commandeth . . as they returne to give him a reckoning of their service and affaires , as , zach. . . so must we attempt nothing , but what wee may bring in reckoning to him , the iudge of quicke and dead : papists tell us of another michael , a created angel , and of a third a created god , and a creator of god at rome , and all must be subject to our lord god the pope ; but the scriptures shew none , know none , but christ. ii. wee must , as they , contend for the church and her causes , which must manifest it selfe , and bee stirring in foure things , . in maintaining the faith once given to the saints , iud. . this truth is the churches patrimony , wee must not lose a foote of it , if antichrist , or tyrants , or papist would rob us of it ; if heretiques , or false teachers , or ambitious men would blinde , or corrupt it , we must stand for it , and hate the doctrine of the nicholaitans and antichristians , which the lord most hateth . . in upholding the purity of gods worship , detesting , and resisting to our powers , all idolatry , and removing all occasions and reliques of idolatry , bee they never so openly guided , and generally approved or applauded : the romanists devise many wayes to bring in their dragon againe , and happy it were if we were so wise to shut up all wayes leading into this romish aegypt againe . . wee must contend to uphold a true and faithfull ministery , delight to be present in the same with them , and profit by it as they doe , ephes. . . the wisedome of god in the church is made manifest to them ; thus doe michaels angels , and they are no angels on michaels part that neglect or maintaine not , to their power , a godly ministery ; and whose angels are they but the dragons , that resist , oppose , and shamelesly and publikely move , and strive to cast downe , and cast out their painfull , and faithfull preaching , and preachers of gods word from amongst them ? there is no one businesse in which the devill bestirs himselfe so much as in this ; and whosoever doth this worke is , as elimas , a childe of the devill , whose proper worke he doth , and an angel of the dragon ; for where did ever michael and his angels plot and contrive against the word , and the servants of god. . we must , to our power , stand out against the opposers , and the resisters of the church of god , and the grace of god : if any balaam come forth to curse gods people , michaels angell will resist him , and put him to the wall . if we would avoid the curse of meroze , iud. . . we must come out to helpe gods people against their enemies ; michaels angels will not abet their enemies , nor are so subtle , as either to ioyne on the stronger side , or not to shew themselves in the causes of the poore despised church . . as the angels , we must both aime at the perfect love of god , which will bring our wils into conformity to his will , for what wee shall doe in our countrey , we must doe walking towards it in the way , as also doe all good to godly men , entirely loving them ; the angels compasse them , cover them , comfort them , helpe them in the way , and bring them on to heaven ; so must we , if we be michaels angels , imbrace the saints with fervent love , every way furthering their salvation ; they bee the dragons angels that scorne them , disgrace them , cast them out , accuse them ; thus doth these accusers of the brethren , plainely bewraying on what part they stand , and that they have abandoned michael for their generall , to stand in the camps of the dragon . vers. . and the dragon fought , and his angels . wherein consider two things . . the actors , the dragon and his angels . . the action , they fought . i. the actors are either . the generall of the field , which is the dragon . . the army or band , the dragons angels . this dragon the generall , is the chiefe of devils , and head of wicked angels , called by christ belzebub , the prince of devils , & the prince of this world , iohn . . for there is a kinde of order amongst devils , because , . god both acteth and permitteth all things ordinate , because he is the god of order , and hateth confusion in any of his creatures . . because of the superiority and inferiority amongst them , expressed in the relative , his angels ; that is , such as departing from his subjection , whose once they were , are voluntarily turned away unto the subjection of another head and commander . . as there is an head and leader amongst robbers and rebels , so of this wicked rout , whose chiefe is not prince of order , but of disorder and rebellion against god ; and an head , not in respect of dignity or excellency , but in malice or wickednesse going beyond all other in the highest sinnes against god and iesus christ. ii. in the band or army are , . persons . . the number . . the union , all in the text. . the persons , angels . . the number , indefinite . . their union , in their conjunction . i. persons are his angels , who are of two sorts , wicked spirits , and wicked men . . all those wicked spirits that fell with the dragon , who kept neither their first estate nor habitation , iude . . wicked men are included under the ranke of his angels , for it is usuall in the scripture to call , not onely devils , but men also , who are ruled and led by them , by the name of angels , and that wicked men make up this army , as well as devils , is more manifest than doth need proofe : and because their captaines or leaders are of the same kinde with common souldiers , they all often carry the same name of devils , but see this in sundry sorts of wicked men . . wicked tyrants and persecutors , that waste and spoyle the church , pharaohs , assurs , chaldeans , romans , turks , antichrist , all are wicked angels , for so prov. . . the executors of gods or mens justice , are called , rev. . . the loosing of the devil to deceive the people , is , the power given to the turke to oppresse the world , for the sinnes of it against the gospell , re. . . the foure angels loosed were the foure turkish or mahometan nations , that dwelt about euphrates , turkes , tartars , sarazens , and arabians , who with huge armies subdued the third part of the world . rev. . . the devill shall cast some of you in prison ; that is , the enemies of the truth , lead and put on by the devill ; what they doe he doth , as what the army doth , the generall is said to doe . . wicked teachers , flatterers , heretiques , deceitfull workers , lead and taught by satan to transforme themselves into angels of light , cor. . . yet called his ministers , for as christ hath his ministers , whom he calleth angels , as the priests in the law ; mat. . . iohn baptist called an angel sent before christ , and the pastors of the churches , revel . . the seven angels are the seven churches ; so satan hath his ministers and angels , whom hee sendeth to deceive , as he was a lying spirit in the mouth of foure hundred false prophets against ahab , zac. . false prophets are called uncleane spirits , and antichrist is called the angel of the bottomlesse pit . . wicked men , atheists , hypocrites , open swearers , adulterers , resisters of the spirit and word of grace , as slaves to the devill , and ruled at his will , using all their members as weapons of unrighteousnesse , against god and his grace , all are in pay under the dragon , and fight under his colours , are here included under the title of his angels , and called by his name : iohn . hee that doth evill is of the devill ; that is , if he , as the devill , doth it with pertinacity , and perseverance , and continuance ; iudas was called by christ a devill , that is , an angel of the dragon ; and wicked opposers and resisters of grace are called by the devils name , to shew whose angels they be ; in this chapt. verse . the devill is descended , that is , wicked men stirred up by him , acted by him , and so lively resembling him , as they having his nature , may very well carry his name . these are armies . ii. the number is numberlesse ; the plurall number argueth them to be very many , an innumerable army , every where laid in ambush against the church , of invisible and visible enemies ; and were it not for michael and his angels , wee should soone know , to our cost , what a number there were ; i suppose , of wicked spirits and men , there might bee a legion to every godly man. iii. as they are strong in the number , so also in their union and league : vnited force is strong , and the dragon and all his angels make but one army , are all of one minde , one will , of one confederacy , without mutiny or division ; we have shewed , that all of them are so banded and leagued against christ , that they make but one dragon , and are called all by one name , as if they were all but one devill : iohn . the devill is a manslayer , by the word in the singular number understanding all the devils , and all his agents , the sworne enemies of jesus christ. in this description of the persons , the most unhappy and lamentable estate of all wicked men , whō the spirit of god , here and elswhere , rangeth and calleth them by the name of the dragons angels , and that upon just grounds , especially two . . qua mali , as they are wicked and linked in sinne . . qua miseri , as they are undivided in punishment . i. the former appeareth by the comparing of the disposition of wicked men with the disposition of wicked angels , in foure things . . wicked angels are utterly destitute of saving knowledge of god , and of jesus christ , therefore they are called lovers of all darknesse , of ignorance , of blindnesse of minde , and of wickednesse and workes of darknesse ; and so doe wicked men , who not onely are without light , but are haters of the light : it is true , that devils know and confesse christ in the gospell , acts . iesus i know ; yea they beleeve and tremble ; so a wicked man may repeate all the articles of faith , and know and assent to the history of the gospell , but in both it is a dead faith & knowledge , which maketh to their greater damnation ; howsoever , both of them may know generally what is good and bad , what godly , what wicked , yet they never come to see their sinne as they ought ; both may bee daemones for their knowledge . yet both are cacodaemones , because they abuse their knowledge , to the hurt and evill of themselves and others . . as their understandings are blinded , so the wils of wicked angels are obfirmed in sinne , and they sinne with pertinacity and continuance ; and even so is every wicked man so long as left to himselfe , hee can doe no other , nor will doe no other but sinne ; there are no perswasions , threats , promises , or meanes can winne him from his sinne , no more than the devils and angels of the dragon , who rise up and rebell against all meanes , as a swelling flood riseth higher and stronger against a stop ; oh how doe their lusts , as wicked spirits , rage more when christ comes neare to cast them out ? . wicked angels are uncleane spirits , luke . . & . . & . . because uncleane in themselves , and the authors of uncleannesse in others ; so are wicked men as vessels full of uncleannesse , rom. . . no sin but raignes in a wicked man , howsoever some unrighteousnes may not be practised by want of occasion , or restraining grace ; also they are as infectious as lepers . . wicked angels are hatefull , full of enmity , both against christ the head , and all the saints his members ; the devill is a man-slayer from the beginning , he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being a sworne enemy to god , to christ , to all good and divine things , to all good and holy persons ; and the same is the gracelesse course of wicked men of reprobate mindes , who are as full of poyson and venome against goodnesse , in general and particular , ( as the proverbe saith ) as an egge is full of meate . ii. the latter ; in that as wicked as in the state of sinne , with wicked angels , so also in the same state of punishment ▪ if they abide impenitent , as they doe , this is plainly cleared , mat. . . where wicked men are adjudged to the same fire , prepared for the devill & his angels , both accursed , both now bound over to the assises of the great day , both in chaines of darknesse , both going unto execution , both in their execution , finally , separated from christ , both cast into hell to abide the torments of devils . it behoveth all wise men to separate from this society betimes ; were it not a dreadfull thing to bee chained with traitors and murtherers in this life ? but what is it then to be chained and joyned with devils and wicked angels , as all impenitent and wicked persons are in their state both of sinne and punishment ? ob. i defie the devill , and spit at his mention , and scorne all his angels . ans. but if thou beest unconverted thou art one of his band and army , a slave to this generall , and marchest stoutly against michael . object . this is an uncharitable thing , and you deale unchristian-like , to match christians with devils . answ. tell the spirit of god so , who in this text stileth all that fight for the dragon , his angels ; tell our saviour christ so , who told the iews , ye are of your father the devill , for his workes ye doe ; wouldest thou do the works of devils and wicked angels , and not be one of them ? but examine thy selfe , bee sure thou beest not so , but out of reach of it . quest. how may i doe so ? ans. by these and the like rules . . wicked angels hate christ deadly in his person , offices , and doctrine . in his person , he would destroy the tribe and family whence he should rise , by attalia , antiochus ; he would slay him new borne , by herod ; he would destroy him in the wildernesse , he would set up himselfe for christ in mahomet and antichrist . in his offices , by innumerable enemies , especially antichrist , who casteth at all ; he is the head , the king of the church and of the world , the chiefe prophet and lawgiver . in his doctrine , he would corrupt his word , and falsifie it , as to eve , and christ himselfe in the wildernesse ; he is the father of lyes , iohn . and the envious man , that soweth all tares in the lords field . dost thou love or hate christ ? god forbid we should hate him , so said the iewes in effect , iohn . . but if his word hath no place in thee , thou wouldest kill him , as they would ; if thou keepest his commandements , then say that thou lovest him , iohn . . else the wicked angels love him as fruitfully as thou . . wicked angels are deadly enemies to christ in his members , they are stil accusing the saints to god , they observe their wayes , studies , actions , watch all occasions , time , places to hurt them : when they can they wil afflict them , in their bodies and goods , as iob . and compasse all meanes to hinder their salvation , were it possible , pet. . art thou an enemy to christ in his members ; watchest thou to mischiefe them , art thou glad of any colour to wrong them by ? thou art an angell of the dragon . . they are called belial , cor. . if thou beest a sonne of belial , without yoake , castest off the yoake and discipline of jesus christ , as too strict , a hater and breaker of good lawes of god , and jesus christ ; a stormer at such as are framed to the rules of christianity ; say what thou wilt , thou art a wicked angel , a runner and actor with the dragon , against christ , whose rules thou rejectest and scornest . they hinder godly men in holy purposes and practices , zach. . sathan stood at ioshua's right hand . dost thou hinder preaching , hearing and practice of piety in thy selfe , family , servants ? dost thou disswade from any christian exercise ? christ wil say to thee , as to peter , get thee behind me satā . . they are gods executioners , to punish and vexe evill men , as iudge . saul was vexed with an evill spirit , iudas filled with devilish wickednes ; they are full of effectuall seductions and temptations , to bring them to sinne , and doe them the service to convey their soules to hell ; homo homini daemon dost thou tempt to uncleannesse , drunkennesse , and draw to evill ? art thou a plague to any one , to hold his soule in sinne ; and helpe him to hell ? here is the worke and marke of a wicked angel . . they are very wise , and of deepe reach to doe mischiefe , both by naturall , and acqusite wisedome ; they have a thousand arts to hurt and deceive , they can transforme themselves into angels of light . art thou wise to doe evill , cunning to contrive sinne , wiser in thy generation than the children of light ? thou canst pretēd peace , order , unity , and every good thing , when thou intendest the greatest mischiefe ; here is an angell of the dragon . having spoken of the actors , now to their action and fight . doct. the dragon and his angels incessantly fight against michael and his angels . quest. how doe they fight ? ans. two wayes . . by open force . . by secret fraud . i. by open force and strong hand . . by exciting an hardened and wilfull people or person , to professe against christ & his members ; as the jewes , scribes , pharisees professed against christ , and every one that professed him ; thus doe the whole nations of jewes and turkes at this day , and so the papists at this day openly professe for antichrist , against michael and his angels ; such champions are every where among us , wicked persons , sonnes of their father , who contest against all the seed of god , and they would not be as they , for a world . . by open force and tyranny hunting out the profession of christ ; either by power ecclesiasticall , by the blast of excommunication , see , ioh. . . and sentence of condemnation , pronounced by the diabolicall synagogue of antichrist , against godly ministers and persons , as against heretikes : or civill , by warre , fire , sword , exile , massacre , inquisition , imprisonment , or any other open tyranny , by which the sheepe of christ are scattered or slaughtered . lamentable experience we have in bohemia , france , the palatine , and all other countries where cursed papists , and captaines of antichrist prevaile . ii. by fraud or secret stratagems , under-mining the city of god , as the powder saints , and salt-potermen did the parliament house . quest. how doe they this ? sol. foure wayes especially . i. in common wealths and kingdomes , they fight under-hand against all good order , piety , common honesty , and religious life , by setting up magistrates that care not for religion , but would love that parish best that wanted a church ; and by corrupting magistrates , so farre as they can , animating them to bend their lawes and edge of authority , to the oppressing of the godly , and discouragement of religion and piety , and making judgement seates shops of injustice , asyles of iniquity , and sanctuaries for offenders : it was a sore fight ▪ against israel , when the dragon prevailed with david to number the people , it left him fewer to number by . of all visible wicked angels , the iesuites , who are sworne agents to the angell of the bottomlesse pit , doe carry the bell in provoking the popish seduced princes to all barbarous cruelties against the church . ii. in churches wicked angels and men make battell upon michael , by making wayes and bridges to idolatry , and the corrupting of the pure worship of god ; especially two wayes . . either forbidding the maine parts of gods worship ; so pharaoh , that dragon forbad israel to sacrifice ; and it was but idlenesse ; so act. . , . . or permitting occasions of idolatry , and setting them up even above the parts of gods worship , as appeareth in the contention of the devill against michael , about the body of moses ; and whence are the idolatries about the bodies of saints departed , but from the same adversary that then strove with michael ? ii. the dragon and his angels fought underhand against christ in his ministery , and that two wayes . . by hindering godly preachers in their course thus the wicked spirits put forth their power in iannes and iambres , to resist moses in his ministerie and miracles ; so doe now popish spirits and prophane persons every where , who will bee sure the faithfull servants of god shall want no molestation . in the apostles time there wanted not a diotrephes , who pratled against them with malicious words , neither received the brethren , but forbid them that would , and thrust them out of the church , ioh. . . by stirring up false teachers , flatterers , and deceivers , who insensibly rob the church of her treasure , which is true and holy doctrine ; the envious man by them soweth his tares , whilest men sleepe , matth. . hence we read of sundrey doctrines of devils , tim. . . namely , the forbidding of meats and mariages ; so called , because the devill , who still laboureth to corrupt the ministerie , in , and by these fights against michael and his angels . . where hee cannot hinder the powerfull preaching ; hee fighteth by making the truth of the gospell preached , ineffectuall , sundry secret wayes ; as , . by blinding some that they cannot see the truth shining upon them , cor. . . holding them fast in incredulity and contumacy . . snatching the word from others , who heare it carelesly ; so the dragon prevaileth against many , as ye heard , luke . . thrusting from their practice such as heard with attention , when men heare , and put not on the new man , it is a giving place to the devill , eph. . . . after the knowne and professed truth , by pulling away many from the simplicity of the gospell , by revolt and apostacie , tim. . . many goe backe after satan , cor. . . i feare lest as satan deceived eve by his craftinesse , so also hee deceive you . thus in all changes of religion numbers have gone backe after satan . now after the manner let us see the reasons of this fight . contraries must needs fight , here be two contrary kingdomes , the kingdome of light and of darknesse ; two contrary princes , the god of heaven , and the god of the world , the author of truth , the father of lyes ; two contrary bands , no marvell if the whole band of the dragon would pull downe the whole kingdome of god ; how can the kingdome of sinne but fight against the kingdome of grace ? there is a deadly hatred of the dragon against god and jesus christ. . all the spawne of the malignant dragon seeketh by all meanes to hinder , and obscure the knowledge and glory of god , and to set up honour , and yeeld obedience to the dragon for god ; see wee not how antichrist sitteth in the temple of god , and demeaneth himselfe , as if he were god ? but what moveth him ? the dragon acteth him with strong delusion , and his comming is by the efficacy of satan , thess. . and the same efficacy of satan casteth downe idolaters at the feet of antichrist , to receive lawes from him to binde conscience ; to worship at his word a breaden god , made by a baker , in stead of the maker of the world , which is nothing but to adore the dragon no other wayes than the jewes , who are said to offer to devils , when they offered to idols , psal. . cor. . . in the dragon and all his angels , is an unconquerable hatred of christ and his members , hee perpetually opposeth the humanity , the divinity , the offices of jesus christ , that hee should not be truly knowne and beleeved in the world ; and this reason our saviour giveth , why the scribes , pharisees , and other wicked men were so busie against his person and doctrine ; iohn . . they have hated both mee and my father : & for the hatred of christ they never cease to persecute the church his spouse , and the faithfull his members ; so our saviour saith , if the world have hated me , it will hate you also , iohn . . and this they will doe to you , because they have not knowne me nor my father . the dragon and his angels fight , to add unto , and inlarge , so far as he can , his kingdome and dominion ; he would have al the world his throne to domineere in ; he would thrust jesus christ out of all his right ; he would bring in all mens soules into his owne dānation , and because he cannot get all , he is restlesse , and never giveth up his quarrell ; why else doth the antichrist of rome , the chiefe commander under the dragon , maintaine and abet such bloody quarrels against the reformed churches , but because hee would have small and great , rich and poore , free and bond to receive his marke in their hands and foreheads ? rev. . . haman must have all knees bow to him , else hee is sicke of anger , and prepareth for the death of every mordecai that refuseth . they therefore fight to uphold the dominion hee hath gotten in the world , as great princes goe to warre to maintain their rights and territories in every part of their countrey ; even so , if the gospel come into any countrey , to turne them from darknesse to light , from the power of satan , to god , what tumults & tragedies doth the dragon and all his angels excite and stirre up against it ? and what else doe all the present warres in this part of the world tend unto , but to hold the countries subject unto antichrist , under the power of the dragon still , and to keepe out , and chase out the sound and mention of christ , as the truth is in jesus christ. beware of this note of a wicked man to fight against christ. ob. we professe christ , and are baptized into michaels name , have taken our presse-mony of him , and therefore what is this to us : sol. can. . . the sonnes of my mother contended with me , and thus was i wounded in the house of my friends : is this christs voyce ? would wee know these dissembled friends ? the markes are cleare . . those that wilfully resist any of gods ordinances , fight against god , acts . . if this be of god yee cannot destroy it , but bee fighters against god ; therefore hee that fighteth against the standard of michael , that is , the voyce of the gospell , is a ranke rebell to christ , as hee that shooteth against the kings standard . he that resisteth the power of the word , which is michaels scepter , will give it no place nor obedience in themselves , and scorne it in others ; that mutiny against preaching , and preachers of truth , and practice of sincerity , fighteth as directly against god , as hee that would wrest the kings scepter out of his hand . he that resisteth the holy observation of the sabbath , is an ordinary breaker of it , by worke or play , that scornes strict and circumspect walking , is a fighter against god. . those that , in thēselves or others , uphold the dragons dominion , these apparently fight against christ , not one of their lusts must fall downe before the word ; looke in what sinne the devill did raigne , for that they strive and contend still , and none so great enemies as those that strive against their sinnes , they must sweare , and lie , and game ; they must outface conscience , and scorne godlinesse ; so also they are loath the devill should lose any ground in others , and therefore they strengthen sinners , and incourage them in all their wayes , of loosnesse , gaming , wasting out their time , and drunken companionship , resisting tumultuously a faithfull ministery . . those that strive to inlarge the dragons dominions , and leavy a band against michael , by corrupting and ●educing as many as they can ; they would have all as they bee , swearers , drunkards , prophane and loose ; but they defie all the host of michael , as goliah all the host of israel ; scribes and pharises will compasse sea and land to get a proselyte , and if the wicked can get in one that hath a little begun a shew of goodnesse , to make him drunke as they be , or abet their lewd courses , they triumph as much as the philistims when they conquered sampson . doe gracelesse men perpetually fight against christ ? what marvell to see men runne on to the extremity of sin ? to heare and see cursed blaspemers , adulterers , murderers , drunkards , and ●ailers ? no marvell if some dare openly pleade against the conscionable observation of the lords day ; ●f some openly disclaime religious exercises , openly cast downe godly ministers : for , . is it strange for the devill and his angels to sin in hainous manner ? . is it marvell , that hee that marcheth after the devill , should goe on to things unreasonable ? . is there any other expectation from wicked angels , whose hearts satan-fils , as iudas , and worketh effectually in them . . thinke wee their generall will be so modest and moderate , as to sticke at any height of impiety ? and they being bound , must they not obey ? being captives , must they not bee ruled at his will ? must not every subject bee for his owne prince and kingdome ? are all these enemies so infinite in power , number , wrath , plots , against our peace and salvation ? learne , . not to stand idle ; are our enemies in continuall fight and action , and must wee be bound to peace ? if wee now bestirre our selves against them , must we be counted unpeaceable and turbulent ? indeed , if our enemies would hold their hands , so might wee : but what a plotte of the dragon is this , that while he and his angels are at fight , and in action , we , under a title of peace ( worse than warre ) must not stirre for our lords right , or our owne safety ? but we have learned that politicall axiom , hostem , si agere sinas , confirmas ; eliubs rebuke , i know the pride of thy heart must not stop davids going out against goliah . . having so many enemies against us , wee need not fight against our selves , or our owne side . quest. how doe we that ? ans. . by sinne against conscience , when our consciences , our brazen wall , shall bee taken away from us , by them , and take their part in accusation and wounding us . . by security and impenitency in sinne , the peace of the strong man. . by excusing and defending sinne , in stead of condemning them , or our selves for them . . by stepping out of our way , and calling , by which we strip our selves of our owne strength , and helpe of the good angels . vers. . but they prevailed not , neither was their place found any more in heaven . having spoken of the battell and armies , which have joyned issue one against another , now in this verse we shall see the successe , and to which side the victory falleth . the verse expresseth two things . . that the dragon and his forces cannot prevaile . . that hee is mightily prevailed against , so that his place is found no more in heaven . for the first : whereas the dragon , by himselfe , and his tyrannicall agents , the heathen emperors , intended to keep under the lord of glory , & chase out of the world the memory and mention of christianity , and hold the world under idolatry , blasphemy , and heathenish worshipping of idols and devils , in stead of god and his blessed sonne ; yet could they not prevaile : for as the sonne of god was mightily raised from the dead ▪ and had now taken his place at the right hand of his father , so must he for ever hold his place ; those usurped titles of deity must now cease , and those excessively exalted powers of heathen emperours , advanced against him , must now be broken to pieces , and deposed ; now christ must be proclaimed in the preaching of the gospell , king of his church , and god , blessed for ever ; now michael and his angels , christian emperours , faithfull pastors , holy martyrs and professors are in the field , have wonne the field , with an unresistible power , against which the dragon and all his angels could not prevaile . the note is this ; the dragon and his angels ( though never so likely ) can never prevaile against michael and his angels , pharaoh was in great likelihood to have prevailed against israel , having them at such a straite ; and if wise working or power would have done it he wanted neither ; but he neither did , nor could prevaile : haman was in a faire way to have prevailed against all the iews , whē he had the letters of death , sealed with the broad seale , and posts sent forth ; but in the issue the dragon prevailed not . the jewes seemed to have prevailed against michael himself , when they had cōdemned , killed , and buried him , laid a great stone on him , set a watch about him , and sealed the grave ; they thought they had made all sure , that they should never have heard more of him ; but they prevailed not : he rose againe gloriously , notwithstanding all their policie and power . looke any way ▪ a cloud of strong reasons doth compasse us , to perswade this truth . if we looke upwards unto god , wee see in him five things , against all , or any of which the dragon cannot prevaile ; as , . his power ; who is stronger than all , and none can take any out of his hands , iohn . . principalities and powers may be potent , but hee is omnipotent , and mighty to save . . his promise ; that he will not suffer his elect to be tempted above that they are able to beare ; that hee will adde to every temptation a gracious issue ; and that hee will shortly tread the dragon even underfeet , rom. ● . his wisedome ; for hee hath an eye to foresee all dangers , an eare to heare all counsels , an heart to understand all devices , and reach beyond all enemies , to turne all their counsels into folly . . affection and love ; so as no curse can prevaile against his people deut. . . the lord would not hearken unto balaam , because the lord loved thee ; this love will bring us into the good land , through all enemies . . protection ; he is a wall of fire round about jerusalem ; a strong tower is the name of the lord , that cannot be scaled , a buckler that cannot be pierced , a shield that cannot be broken , a rocke that cannot be entred , a mighty fortresse , that can never be surprised . now were the dragon onely to encounter us , weake creatures , he could not but prevaile ; but hee must first prevaile against the power , promise , wisedome , affection , and protection of god himselfe , before hee can prevaile against us ; and therefore all is safe . againe , if wee looke at our leader and generall , we have in him five things which make us unconquerable ; for , . he is that little stone that breakes to pieces the iron , clay , gold and silver , all monarches and powers raised against him ; the victorious leader of this army , never could , nor can be overcome . . wee have in him , not onely the vertue of his death and resurrection , but also the benefit of his intercession , supplying us with uncōquerable strength , by which we fight and conquer . . wee have by him mighty weapons of proofe and power , against which no dragons could yet prevaile as the powerfull sword of the spirit , that invincible ( i had almost said , omnipotent ) shield of faith by which we can doe , suffer , and overcome all things , that defensive helmet of hope , a sure and stable anchor of the soule ; these are weapons of gods making , and cannot faile . . we have in him the donation of the spirit , who is stronger in us than hee that is in the world , ioh. . . this spirit teacheth our fingers to fight , he gives us the anoynting , iohn . . that we may be kings and conquerors as he is , and communicates unto us christs owne victory . . we have by him a commission sealed unto the angels , to keepe , to fence , and guard us , to beare us in their hands , psalme . . and this comforted elisha's servant , that there were more with him than against him , kings . . further , if wee looke at the enemies , they cannot prevaile ; for , . they are creatures , and what can the creature doe against the creator ? what can the clay doe against the potter ? . they are cursed creatures , cursed in their persons , i will curse them that curse thee ; mat. . , goe ye cursed : cursed in all their enterprises and purposes against gods people , against whom the lord himselfe hath professed himselfe an enemy ; he that toucheth you , toucheth the apple of mine eye , zech. . . cursed in all the meanes they use against the church , their fraud , violence , envying , lying , false accusing , and the like . . they are captive creatures ; bound , spoyled , led in triumph , pinyoned as lyons in grates , or dragons in chaines ; they cannot lift hand or foot against us farther than our captaine affords them leave ; and what hope have they to prevaile , that shall never have leave to reach above our heele ? further , if wee looke at our selves , as weake and unworthy as wee are , yet are they weaker then to prevaile against us ; for , . they shall not prevaile against our cause , the battell is the lords ; the question betweene the dragon and us , is gods glory and our salvation , if hee should prevaile against us , god should lose his honour ; this was moses his argument , numb . . . if thou shouldest not stand to this people , the enemies would say , the lord is not able to give them the good land . . they shall not prevaile against our faith , though wee have much flesh , yet there is a little faith , and the gates of hell shall not prevaile against so little as a graine of mustard-seed . . though wee bee but unprofitable , yet wee are the lords servants , and therefore he will uphold us to victory : david thought this a good argument , psal. . . o save thy servant that trusteth in thee . . we are members of christ our head , and must partake in his victory , we must be where he , is to see his glory : when he can patiently suffer his members to be rent off his body , when hee can endure to bee dismembred and deformed , then may the sound members be pulled away by temptation or persecution , then may the dragon hope to prevaile , but not before . here some objections must be answered ; for , doth not the dragon prevaile against their graces , their persons , their profession ? or how may we conceive of this doctrine ? object . . for their graces ; was not adam in innocency pulled away by temptation , and peter by persecution ? answ. for adam ; the dragon prevailed against the grace of creation , but hee shall not against the true grace of regeneration ; the difference betweene which , . adam was to persevere by his owne strength , we , by the strength of god , are preserved to salvation . . adam received grace to persevere if he would , but not to will what he could , but wee haue , through jesus christ , both power and will to persevere . . adam wanted the confirmation which wee have , both in the promise , which makes the covenant of grace surer than that of worke , ier. . . as also in the intercession of christ , which continually underproppeth us , & supplies us with new strength , which makes faith in god farre more sure and firme than that of adam , against which the dragon prevailed . for peter ; it is true , the dragon prevailed against the grace that was in him , first , in part , secondly , for a time , but not wholly and finally . for in peter , the leaves faded , but the root lived , saith theophilact ; and augustine , confession of the mouth failed , but not beliefe in the heart , otherwise christs prayers , that his faith should not faile , had beene frustrate : the flame of his faith was suppressed , but not all sparks extinct , for then christ should have deceived him , saying , the gates of hell cannot prevaile against it . object . . the dragon often prevailes against their persons ; cain prevailes against abel , and slayes him ; thousands of israelites fall before benjamin in a good cause ; often are gods people driven to the wall . answ. god suffereth the dragon and his angels sometime to smite and oppresse good men . . to correct their sinne , and throughly to humble them . . to bring the dragons to their top and height of pride ( while his people are under ) and to fill up their measure the sooner . but here , . though they may overcome their persons , yet not their piety , faith and holinesse , which they specially aime at , and therefore hate their persons . . while they kill their bodies , they perfectly cure them from all sinne and molestation ; the lord doth it not to lose them , but lest they should be lost , he takes them from the evill to come . . he confounds the dragons the more , in that hee increaseth the church by that , whereby they would ruine it , watring his church with the blood of the martyrs , and making them more than conquerors , when they seeme most conquered and overcome . object . . but the dragon prevailes against whole churches , & protestant countries , & chaseth the woman often into the wildernes ; see we not what powers & forces are raised against the womā , how antichrist thrusts into the countries , expels the gospell and professors , and sets up the idoll of the masse , and the mysterie of iniquity seemes stronger , and prevailes every where against the mysterie of godlinesse ? ans. the dragon may prevaile against some particular churches , and utterly waste and breake them off , as the jewes , rom. . and so any nationall church may be broken off . but , . their sinne hath prevailed against themselves , contempt of the gospell and securitie were the dragons that wasted them , else all the dragons in hell could not . . they may be cut off from christ in respect of the visible face , and of the externall covenant , and of the outward state and profession in common , but not in respect of invisible bands and grace in any particular member . . they may prevaile for a time to molest many members of the church , but never finally to waste and destroy the whole church . . they may prevaile in temporals , by which god will not have the peace and victory of the church measured , but can never prevaile against the salvation and sound grace of any member . . let us not be daunted at the forces and winnings of antichrist , nor stand amazed at his strength ; i say confidently , could wee be daunted at our owne sinnes , ( which are his strength ) of all enemies wee need least feare him ; for , . hee is sentenced to destruction , gods curse hath blasted him . . our michael hath merited and atchieved victory over him , and hath begun it in us by detecting him ; and though he give us not victory all at once , yet he will not give him over till he have utterly abolished him . antichrist is strong and mighty ; but , . it is but for the time of his reprieve , which time of god when it commeth , gideon , and an handfull of men shall prevaile against an host of mideanites , lying like grasse on the ground , iudg. . . , all his power shall turne against him . the church is still stronger than he , for they are strongest with whom the lord is , who wants no armies or hosts of creatures to save or smite by . . antichrist gets no victory which he shall hold ; god may by him bring the church low , to teach them dutie , and then raise them againe ; as , israel can learne that in babylon ; which they cannot in sion , but babel must be destroyed , and the king of babel stript naked to gods wrath for ever ; so of this westerne and spirituall babylon , and the head thereof , they shall all goe into perdition , now this is a ground of consolation to all true-hearted christians , both in respect of the church in generall , and in respect of their owne speciall condition . for the church in generall , no attemps of the dragon and his angels can overthrow the church of god ; zech. . . shee is an heavy stone to lift at , if all the people of the earth bee gathered against her , they shall onely teare themselves in pieces ; and how can it be otherwise ? for , . they have the power and favour of the king for them , and what subject dare stand out against them ? and blessed is that people whose god is the lord , psal. . . for though none be so assaulted , none are so protected , none so victorious . . so long as the lords counsell must stand , the church cannot fall , prov. . . many devises are in lewd mens hearts , but the counsell of the lord must stand , who thinkes thoughts of peace and safety to his people . . so long as the lord breakes the counsell of the heathen and enemies , and ruleth in the midst of his enemies , we need not much feare the plots , the power , the pride , the hopes of wicked mē , who wait upō lying vanities ; they may consult against the life of the innocent , but til the time be come , wherein god cals forth his servants , to glorifie him in suffering , they cannot touch a haire of their heads ; they may vow , not to eate nor drinke till they have slaine paul , acts . . but they could not touch him ; as they did with the head , so may they with the body : they tooke counsell to cast him downe an hill but hee made void their counsell , and found a way to passe through the midst of them all , for his time was not come , luke . . . in the greatest confusions of the earth , when the very foundations seeme to be cast downe , and the wicked seeme to carry all , and say , we have prevailed ; yet now while they have the church under , they cannot hold it under , but now faith prevailes , and gloriously riseth unto victory ; could they hold under our head , or hinder his powerfull resurrection ? no more can they the happy resurrection of the church out of the grave of death and darknesse , but after two dayes hee will revive it , and in the third day he will raise it , hos. . . the dry and dead bones scattered shall live , and bee covered with sinewes , and flesh , and skinne , which lay drie and dispersed in the open field of their captivity , ezek. . and therefore as our head triumphed gloriously over the grave and death , so doth his church even in the greatest afflictions ; mica . . . rejoyce not against me , o mine enemie ; though i fall , i shall rise ; when i sit in darknesse the lord shall bee a light unto mee : the church denies not but she may be cast downe , but not cast off ; she denies not but she may sit in the darke , but not without all light ; shee denies not but that god himselfe may afflict her , and shee feele his wrath , because she hath sinned ; but onely for a time , till hee come to put a difference betweene her and the enemies , and then the scoale shall be changed , the enemies shall come into her place , and shall be covered with shame , and trodden as the mire in the street , that is , utterly confounded and despised . how hath the lord commented this our text and observation in all the countries round about us ! what , hath the spanish inquisition , which hath consumed many thousands of the saints , destroyed the church ? no , it hath but watred it with blood , and the devillish cruelty of it hath made them an hatefull nation in all the parts of the world . did their french massacre destroy all , as they thought , when thirty thousand protestants were murdered , against all lawes , oathes and promises ? no , here were the boughs lopped , but the root remained , and within few monthes so sprouted , that a mighty army in defence of the protestants drew that mighty king to such dishonourable conditions of peace , as he never enjoyed ? to come to our selves : in the yeare . when the great armado came , which the proud enemy called the inuincible navie , to destroy the mother and children , and to bring to utter desolation both the church and kingdome , and take possession of all , could they conquer , yea , though their treachery was not lesse than their power , and their advantage no lesse upon an unprovided people , deluded at that time by their pretensed propositions of peace ? no , but as they came out one way against god , so god chased them an hundred wayes , and made their confusion the stupor and admiration of all the world . in the yeare . when our romish babylonians prepared that infernall furnace , to destroy the name and mention of our religion , and to turne all into a popish chaos and confusion ; as neare as they were , what effected they ? did not gods power , and gods curse upon them , and their wicked counsels overtake them in their hellish enterprises against his owne religion ? who ever saw hamans device more sensibly falling upon his owne head ? when the aegyptians saw gods power against them in their enterprises against israel , they could confesse the lord fought for israel against the aegyptians , exod. . . and a great multitude of sundry sorts of people went out of aegypt with them , chapt . . ● . and many strangers seeing gods power and grace with his people , returned with them out of babylon . why doe not our romanists so but runne out further , and by greater multitudes ? it is to be feared , that god hath appointed such to destruction , as pharaohs servants said to him , exod. o . wilt thou first know that all egypt is destroyed , &c. yea , it cannot be in the dayes of such light , and detection of antichrist , especially in these countries so furnished with meanes of knowledge , that any can anew bee carried quite away with the efficacie of seduction , but such as whose names are not written in the booke of life , rev. . . now more specially for particular members , the same comfort is specially to be applyed to them ; for neither shall the dragon ever prevaile utterly against any sound christian , be he never so likely , neither by temptation , nor persecution . i. not by temptation ; for , . it is impossible the elect should bee totally seduced . . their head could not be overcome by temptation , and is as able to uphold them as himselfe . there is an houre for the power of darknesse , and after that comes light : the disciples may bee a long time tossed with waves , and the ship full of water , ready to sinke ; but christ awakes seasonably , and rebukes the storme , and makes a calme . . god leads no childe of his into temptation , but he leads him out also . ii. neither shall any persecution prevaile against them ; for , . no persecution can separate us from the love of god ; sinne can , no suffering , rom. . . nor , . hinder the joy to be revealed , cor . . nay , it cannot but further it ; for if wee suffer with him , wee shall also raigne with him : nor , frustrate the promise , that whosoever holds out to the end , ( let his sufferings be what they will ) shall be saved : nor , . barre out the presence and comfortable favour of god , who in such times of extremity useth most familiarly to reveale himselfe , both in the inward comforts of the spirit above other times , and in extraordinary outward favours , answerable to their present estate oh how had the dragons prevailed , if they could have bolted and barred out the comforts of god from the martyrs in their prisons and flames of fire ! the tyrant nebuchadnezzar could not hinder the fourth , like the sonne of god , from walking in the furnace . . it cannot raze out the marke of god , set on his servants before the persecution come , whom if hee save not from the danger , hee will save them in the danger . lastly , it cannot deceive their expectation of a happy issue and deliverance , yea , even in those who are persecuted to the death ; their death is to them a full and finall deliverance from all sinne , misery , and enemies ; yea , their death is but as a gate of life , and a speedy entrance into the full possession of their heavenly fathers whole estate , sooner than the course of nature would have afforded them . our lord and head might not have the cup of death passe from him , and yet was heard , for he was passed happily through it into his glory : and his body is as the burning bush , but not consumed . let chaffe feare the fire , but not gold . this of the first vse . ii. note here the happy estate of the true beleever , being stable and invincible both in grace and glory : there is never a beleever , but hath , or shall have obtained a noble victorie over satan , sinne , death , hell , the world , even in this life : his faith now treads the dragon under his feet , and carrieth in it a power superiour to the power of all the gates of hell : now our care must be to finde this victory begun in us already , and follow the chase . but how may we finde that we have prevailed over the dragon , and begun this victory ? i answere ; by these notes . first , if we have proclaimed , and doe maintaine the warre against the kingdome of satan and sinne , by an undanted profession of jesus christ , and by upholding and renewing the warre dayly against all unrighteousnesse , within or without us : but he is farre from victory , that hath strucke a league with his owne sinnes . . marke : if wee have gained some ground , and beaten out the strong man out of some part of his holds ; and whereas hee keepeth foure holds especially in us , in our mindes by ignorance , in our wils by rebellion , in our consciences by corruption , in our life by loosnesse and disorder , we may know him in part ejected , if wee daily renew our mindes with sound knowledge , if our wils be altered , & made of unwilling , willing , and pliant to gods will , if our consciences be pure , tender , and excusing us in the sight of god ; and if our whole course bee changed from the course of nature , to the life of god , and of grace . now we may conclude a great victory is atchieved against the dragon . . marke : if we have spoyled him of his weapons , or blunted them , or turned them against himselfe : then we spoile him of his weapons , when we crucifie the lusts of the flesh , and mortifie our earthly members ; then we blunt them , when wee strike upon them rules of gods word , and oppose them with the lusts of the spirit , gal. . . then wee turne his weapons against himselfe , when our members are given up weapons of righteousnesse , serving a renewed minde , our thoughts are brought into the subjection of christ , and in our lives we practise cleane contrary to his motions and temptations . . marke : if we uphold and advance the scepter of christ in our hearts , that his word rule us in all things , as the lawes of the kingdome , to whom wee professe our selves now subjects ; yea , and if our selves be become , by his anoynting , kings to rule and sway over our thoughts , wils , and affections , over-mastering our selves , and those strong lusts which will be plotting rebellion , & raising mutinies against grace : if we can call in and cherish the new aids and succours of grace daily , by the constant and conscionable use of gods holy ordinances , the word , prayer , and meditation , by which wee are strengthened : now have wee attained a greater victory , than if we could command kingdomes , and such as gives us a comfortable assurance , that we can never bee quite overcome : shaken and molested we may bee , but the dragon shall never recover his power and strength in us , to hinder our salvation ; for hee that hath begun this good worke in us , will finish it unto the day of christ. further , if the dragon and his angels prevaile not against any of michaels band or army , wee see hence the miserable estate of every one , over whom the dragon doth prevaile ; who are hereby knowne and concluded not to belong unto jesus christ , but to be excluded from his colours and company . object . oh god forbid any should bee rejected from christ ; we all professe our selves his souldiers , and subjects , and hope to be saved by him . ans. if the dragon prevaile against any of us , and have us under his power , it is otherwise ; we cannot belong to two contrarie captains ; we are his , under whose colours we fight , and to whom we have given our selves to obey . now therfore examine this point ; whether , or how farre the dragon hath ▪ prevailed in any of us . rules of examination are these . first , where michael cannot prevaile , in such persons the dragon doth prevaile : now there michael cannot prevaile , where , . his word . his spirit . his arme and hand is resisted ordinarily . i. that his word prevailes not in many of us , is too manifest . did gods word rule many of our rulers , they would goe through stitch , and shew courage and conscience in gods causes , in beating downe the sinnes of the times , & frame their government according to gods word , and till they doe so , christ rules not by them , and if christ prevaile not , the dragon doth , except a lying spirit step out and say , there is a third . . how little michaels scepter prevailes among many inferiour men , is evident by the prevailing of ignorance , in such dayes and meanes of knowledge . how the god of the world blindeth a number of infidels , is lamentable to consider , who , after many yeares hearing , have still the vaile over their hearts , and lie , and live in grosse aegyptian darknesse ; as ignorant as children , as farre to seeke in substantiall grounds of catechisme , as they were at their first hearing ; that we cannot say , christs word prevailes in them , unlesse wee may say , that the light prevailes at midnight . oh what a pity it is ! how many civill honest men , whose soules out of servent love wee mourne for , are reached by this doctrine ! not to speake of numbers , who would be thought some-bodies in religion , yet many turne away from it , many turne against it , yea , hate and abhorre it . . adde hereto an other infallible conviction of many a one , in whom the word prevailes not , because it works neither reformation nor change , both which it workes where it prevailes ; in many hearers it reformes not within , the thoughts are idle , unclean , unsavory , the affections are unruly , violent , passionate disguised , &c. it reforms them not without ; their words are vain as ever , as unbridled , & unchristian , as swearing , as lying as ever ; their actions as unprofitable , as uncharitable and hurtfull ; for , who can looke for figs of thistles ? their whole life is unchanged ; what lust raigned that raigneth not still ? in none of these michael prevaileth , but the dragon hath them fast enough . ii. that the spirit of christ is likewise resisted , and cannot prevaile , is manifest , both in his motions , and graces . how many good motions doth the spirit suggest , in the night , in the day , as upon other occasions , so especially in the ministery of the word ? thou goest away , and hopest to be better by this or that admonition ; but either thy slothfulnesse lets it die of it selfe , or thou lettest in some lust to kill and quench it , and so thou art much worse than before ; for wheras before he was kept out , now thou hast driven him out : and thus many men weare out their age in purposes , and vaine hopes of amendment , and are cut off before ever they seriously attempt it : so mightily hath the dragon prevailed . add to these another band , who finding the word knocking at the dore of their hearts , and the spirit calling aloud from their lusts and beloved sinnes , begin to quarrell and resist the spirit , and fight valiantly against all such motions , and all the messengers by whom he moveth : there is no perswasion of the spirit can prevaile ; lusts must bee served , profits , sports , and carnal delights must be intended and followed ; and who sees not the dragon effectually prevailing in such men ? for where the motions of gods spirit are repelled , how just is it that god give over such persons to the efficacy of satanicall delusion : now for the graces of gods spirit , by which michael prevaileth ; in how many that come to church are they resisted , scorned , and blaspemed ? is any thing made a more common by-word at this day , than the light of grace , and the power and practice of sound grace ? and what childe cannot see , that the dragon , who rules in darknesse , doth there prevaile , where nothing is so much chased as the light , and the glory of the saints is turned to their shame and reproach ? who , but dogs and dragons , would barke and spet poyson against grace ? iii. they also resist michael , that suffer not his arme to prevaile ; how many incorrigible sinners be there , whom neither gods word nor workes can bow or bend ? let god backe his word with visible judgments & strokes round about them , & upon them , yet they harden their hearts still , and still turne to their old course , going on from evill to worse : let god curse their trades , they will breake the sabbath still ; let god drowne their boates , their goods , they will row on the sabbath still ; let god smite by milder rods , they heare not the rod , nor who appointeth it ; let god breake the staffe of bread , they will still make stones bread ; let god bring heavie strokes , they will not understand , though the foundations of the world be moved , psal. . . how doth michael prevaile , when such sensible strokes make men more senslesse ? and why should hee smite them any more , who fall away more and more ? esa. . . the second marke or rule of tryall is this , where the dragon holdeth a man under his slavery , there he prevaileth ; but this he doth sundry wayes . . when hee fetters any man as a slave to his owne lusts , and the commands of the flesh , chaines him to a blinde and rebellious heart , to passionate and froward affections , and throwes him into the streame of corrupt nature : this prevaling of lusts is the dragons victory , when sinnes and lusts grow in number , strength , continuance . . the dragon prevailes by the world , when hee brings men in bondage , either to the profits or pleasures , or to the fashions of the world : what a number follow the world with full streame , and their whole strength , who cannot so truely be said to have the world , as that the world hath them ? this eager love to the world signeth a man to have cast out the love of god from his heart , see , iam , . . & , iohn . . and that the prince of the aire prevaileth in the course of the world , is apparent , ephes. . . according to the course of the world , according to the prince of the power of the aire , the spirit that now worketh in the children of disobedience : where is he almost that conformes not to the corruptions of times , places , and callings ? if times bee for protestants , so be they ; if times were for papists , so would they ; if times throw downe the gospell and preachers of it , so can they ; & in their whole course frame in religion to their senses , not to their faith , and live wholy by examples , and not by rules . who sees not how the dragon triumphes and tramples on such time-servers , who yet would scorne not to bee reputed sound christians . . the dragon prevaileth by antichrist , and enthralleth numbers by the efficacie of his delusions : he that is a slave unto antichrist , is a slave to the dragon ; for antichrist commeth in the efficacie of satan , because satan worketh powerfully in him & by him , thess. . . who can without sorrow consider of the numbers that now runne a whoring after popery , and favour it , and plead for it , after that not the gospell onely hath so clearely detected it , but after it hath convinced it selfe to bee the most savage and blood-thirsty religion that ever was , that would make but one bonfire of three kingdomes , and blow up in one moment religion and justice , church and kingdome , prince and people ; nay , after so many good lawes enacted against it , wherein the whole kingdome hath given sentence , and pronounced it guilty of the highest treason that ever men or devils could devise . is it not the same religion it was then ? did they ever reverse any of their bloody positions ? did they ever any where prevaile , and not chase out ( with a sea of sorrowes ) all that looke toward the truth and holy religion ? well , the sentence was foretold , re. . antichrist must prevaile amōg them that perish ; a terrible thunderbolt from heaven against all professed members of that antichristian body , especially against apostate papists , among whom the uncleane spirit hath brought seven worse than himselfe , to hasten their perdition . . the dragon prevaileth by false and libertine teachers , like the false prophets that prophesied lies , and the visions of their owne hearts , to strengthen , with sinful dawbing , wicked hands , and discourage godly hearts ; now when a people follow such , and love to have such guides and guidance , as , ier. . , . the dragon hath prevailed , to pull them to hell . michael prevaileth by faithfull teachers , who bring wholesome and sound doctrine , and causeth his people to delight in them , and follow them ; contrarily , the dragon prevailes by such teachers as frame themselves to speake so , as to please all , that seeke unto them in ther loose courses , and according to all that they would have , and so sell thē to satan : and what a just revenge of god is it , that a people who will not suffer the lords servants to prevaile with them , to bee brought to the truth , should bee fitted with such teachers , as with sweet words , and fine devises shall prevaile with them to their destruction ? and looke how much any one hates a true teacher , by so much hee loves a flatterer , who shall doe him as much mischiefe , as the other would have done him good . beware of this sly reach of the dragon , prevailing against not a few . . the dragon prevailes mightily in disobedience ; ephes. . . in whom doth the prince of the aire rule , but in the children of disobedience ? and these bewray themselves every where . i. in such as walke in the disobedience of nature , sonnes of belial ; who reject all yoakes , and refuse all counsell by gods word , gods spirit , gods people , to walke at large , compassing their lusts according to the command of their owne rebellious wils ; a sermon or a play is all one , onely they can sit out a play with more patience . ii. such as are wilfull in their disobedience against gods word , not onely of an unteachable disposition , but untractable ; pricke their corruption but a little in sound application , oh how it will shew it selfe in raging , stormy , and unruly distempers ! this festred heart that will abide no searching , is conquered by satan : these that will not suffer christ to rule them are called his enemies , and called out to execution , luke . . iii. these wilfull rebels commonly lye in ambush against the faithfull , either to accuse them , to make them hatefull to magistrates , or to slander and scorne them , to make them hated of others ; as ier. . . come , let us smite him with the tongue ; and vers . . even some pretensed friends sought to banish him , nay , to doe more , even against his life , if they could have prevailed : no man can seeke sinistrously to prevaile against a good man , but the dragon hath first prevailed against him . . the dragon prevailes by bad society and example ; when workers of iniquity meet , oh how the devill rules their counsels , tongues , actions ! many hands make light worke , and rid much worke ; if any man refuse , or forbeare , or scorne to joyne himselfe to gods people ; if any reproach gods name , truth , or servants , hate the society of saints , their persons , their profession , or godly practices , the dragō hath his will on thē , and in them , and where the dragon thus prevailes , the lord jesus hath nothing to doe , but to prepare himselfe to warre , and wrathfull judgement , against such sworne enemies of his kingdome . neither was their place found any more in heaven . we have heard in the former part of the verse , that the enemies could not prevaile against the church , now wee shall see that themselves were prevailed against , and so conquered and chased by michael and his angels , as they could not ever make their party good against the woman any more , but themselves were turned into a shamefull flight , so as they could not stand before her . this overthrow of this great army , is signified in this phrase , that their place was found no more in heaven . where , to finde the meaning , wee will answer foure questions . quest. . what is meant by heaven ? ans. some understand hereby this heavenly vision , and make this the meaning , that they vanished away ; or the heavenly vision , called before , a wonder in heaven ; which ; though it may be true in part ( for they did vanish for a time ) yet it is somewhat harsh to call an heavenly vision by the name of heaven ; and beside , wee shall see they will appeare againe in this vision , and renew their forces and fiercenesse against the woman . some by heaven understand the throne of dignitie and authority , which wee have shewed to bee a kinde of heaven , or throne of god ; and this is true also in part , that the conquered party was cast from the throne of god , when those openly professed dragons were subdued , and cast from the top of imperiall state and majestie , without hope of recovery of their strength against the woman any more . but by heaven i understand the church of god , as in many other places of this chapter , in which the dragon sate and exercised his tyrannie . quest. . what is it , not to have his place found any more ? answ. the phrase is taken out of daniel , . . where this michael , the stone that was cut out of the mountaine , is said to smite the image of iron , clay , brasse , silver and gold , that the place of it was found no more , but they were destroyed and dispersed as chaffe ; so the same michael here did so breake in pieces the power of the dragons , that they had no more place in the church to domineere and tyrannize against the saints , as they had done , but they are now conquered and expulsed out of heaven . quest. . what conquest was this , or when was it obtained ? ans. the conquest of michael against the dragon , was , . generall . . speciall . the former was , when before this time the dragon was most powerfully conquered . . by the death of christ , spoyling all principalities and powers . . by his powerfull resurrection , thereby conquering and triumphing over sinne , death , hell , satan , the world , the grave , &c. . by the powerfull preaching of the apostles , in the conversion of the world to christ. . by the profession , confession , and martyrdome of the apostles themselves , whereby the most potent tyrants were convicted and subdued . this generall overthrow is not here properly meant , but a speciall victory , and overthrow of some speciall dragons that rose up afterward to waste the church , because this is a prophesie after s. iohns time , the proper interpretation and accomplishment whereof is plentifully cleared in ecclesiasticall history : for , . what place had the dragon in the church , when those fierce tyrants and tygers , those imperiall dragons , nero , domitian , dioclesian , trajan , and the other who shed a sea of christian blood to abolish the very name of christ , were miserably destroyed and extinct by foule and fearefull deaths and destructions , and some of them , as iulian the apostate , being wounded to death , blasphemed , & with extreme fury cryed , with his bowels and blood in his own hands , vicisti galileae ? . what place had the dragon in the church , when noble constantine had slaine those foure savage tyrants and monsters , maximinus , maxentius ; licinius , and maximinian , and became the great protector of christian faith ; and to signifie that now the dragon was overcome , not without gods speciall providence , he set up upon the gates of his palace his owne picture , with a dragon lying slaine under his feet , and a dart thrust through him , as eusebius reports , which is a plaine demonstration of the accomplishment of this prophesie ? . what place had the dragon in the church , when by the free preaching of the gospell by orthodox pastors and bishops , the idols and heathen gods were cast downe , their worship abolished , their temples destroyed , paganisme was turned into christianisme , and christs kingdome grew so fast , as that it was received through the world , in the places and countries where the dragons had formerly cast it out ? . what place had the dragon in heaven , when those innumerable droaves of heretikes , such as valentinus , basilides , manes , marcion , photinus , and especially arrius , who had infected the whole world , and other most deadly enemies to christs person , natures , and offices , were first wounded , and smitten , and condemned with the sword of the spirit , ( the hammer of heresies ) and after with the hand of god upō them in miserable and wretched deaths , as histories are plentifull in observation ? thus have wee seene the truth of this prophesie , when , and how the dragon and his angels were cast out of heaven , and their place was found no more . quest. . how can it be said , that the dragons place was no more found in heaven , seeing he returnes againe and renewes his warre against the woman , vers . . and ? answ . our saviour in iohn . . saith , the prince of the world is cast out , and so the death of christ hath cast him out of possession ; so as , although hee may come to claime , yet never to possesse . . he may come to assault the church & molest the woman , but never to dispossesse her of her heavenly happinesse ; all the dammage he brings her is but nibling at her heele , he cannot reach her head ; ioh. . the prince of the world came against christ , but found nothing in him , that is , had no power , no advantage against him ; and so it is in proportion with the members . . hee may shew himselfe in temptations , and in raising horrible and hidious persecutions , as at this day , but without all power or hope of prevailing : he comes not to stand to it if hee bee resisted , nor to overcome in the issue , but to be overcome , and at last so fully overcome , as his place shall never bee found in heaven , nor in the church , but shall be bound fast in chaines of blacke and hellish darknesse for ever . doctr. note hence , that all the enemies of the church shall bee finally destroyed , so as their place shall bee no more found ; iob. . . the wicked shall perish for ever like his dung , and the eye that hath seene him , shall say , where is hee ? psal. . . . yet a little while and the wicked shall not bee , yea , thou shalt diligently consider his place , and it shall not bee ; and , he flourished as a greene bay-tree , but hee passed away , and loe hee was gone ; i sought him , but he could not be found . for why ? . gods curse takes hold on them ; and is too strong for them ; genes . . . i will curse them that curse thee . this curse cuts off , first , their persons , psal. . . they that are cursed of god , shall bee cut off . secondly , their plots , counsels , hopes , aymes , and wishes , as in the same place , the end of the wicked shall be cut off and frustrate . thirdly , their present jollity , even in this life ; often the curse meets them in every corner , as the angell with his sword did balaam ; so in pharaoh , haman , iudas , iulian ; and almost all tyrants and heretikes came to lamentable destruction . fourthly , alwayes their hoped happinesse in the life to come ; for as god hurles the wicked man out of his place in earth , so hee sends him into his own place ( as is said of iudas ) that he may dwell for ever in the place of his iniquitie , iob . . . gods justice pursueth and hunteth the wicked man to destruction ; let him seeke never so many muses and burrows of craft and policie to hide himselfe in , the lords revenge followes him step by step , till it overtake him , thess. . . it is a righteous thing with god , to render tribulation to them that trouble you ; achan troubleth all israel , and the lord troubleth achan , ioshua . . the enemie makes the saints drinke the cup of affliction , but they taste but the top , which is medicinable , but the lords justice reserves for him the dregs and bottome of his cup of wrath for poison ; they chase the saints unjustly out of the earth with a sea of sorrow , but the lord justly casts them out of earth and heaven , into a bottomelesse sea of everlasting wrath . . they must bee covered with shame that warre with sion , psal. . . first , because she being gods owne spouse and delight , hee accounteth her cause to be his , her sufferings his , her enemies his , and cannot but out of love and jealousie avenge her quarrels , and execute vengeance on her adversaries , deut. . . secondly , because her sonnes are the blessed seed : if mordecai be the seed of the jewes , haman shall fall before him , and make no end of falling , ester . . . the fervent and faithfull prayers of the church are as an heavy hatchet to knock the enemies on the head : never could any prosper still that had the prayers of the church against them ; hezekiah prayes against senacherib and rabshekah , and god sends a blast on them , and shakes all their power in pieces , kings . . the like in haman , iudas , iulian. if this thundring legion come against them , they cannot stand against the showre and storme of shot , like haile that gals them on all sides , more than all the horsemen and chariots , than all the muskets and pikes mustered against them . this was confessed by marcus aurelius , emperor , to the senate & people of rome ; the christians by praier obtained for him a sweet showre of water , when he wanted five dayes , and a showre of haile , and thunder , and lightning against the adversaries . the use hereof concernes both the godly , and their enemies . . the godly have hence a ground of patience and contentment , and learne not to envie or fret at the exaltation of wicked adversaries ; consider the end , and thou shalt see no cause ; see , nahum . . and psal. . , . . here is comfort for the people of god , a time comes when the place of gods enemies shall not bee found ; now they are in place , and hope to prevaile , but they cannot ; for , . satan , the head of the dragon , the god of peace shall tread under our feet , rom. . . . for those spirituall powers which he brings against us , sin , death , hell , and damnation , they shall bee no more , their place shall not bee found , rev. . . . for the world , all that is borne of god overcommeth the world , ioh. . . and it passeth away , and the fashion of it shall bee no more . . for wicked men and temporall enemies , as moses said to the israelites at the sea , those enemies whom your eyes hath seene to day , ye shall never see more , exod. . . so may we say of these . . for antichristian and popish tyrants and enemies , yet a little while and they shall be found no more ; in the cup shee hath filled unto us , shall be filled double ; no man shall buy her wares any more , rev. . . all her glory and wealth , ( called fat and excellent things ) are departing , and none shall finde them any more , vers . . with violence shal the great city babylō be cast as a milstone into the sea , & be found no more , ver . , , . she hath brewed blood , & blood must bee her drinke . our owne babylonians began , not long since , to prate of the price of fagots , to shew what they meditate , and that they are of the right blood of their bloody parents ; but i assure them , fire and brimstone shall bee cheape enough , when that showre appointed fals upon that filthy babylon , to revenge their fiery rage against the lords servants . thus shal the elect see all their foes their footstool ; let us make our faith our present victory , this shall bring fruition , which is a full and finall triumph . . it teacheth the godly , seeing the place of wicked men shall not be found , to make sure of a stable and firme estate ; and that is , . by repentance and reconciling our selves to god ; see , iob . . and , . . . by stedfastnesse in faith , and other graces ; all our stability is founded in gods covenant , as on a sure rocke ; stable faith upholds the whole estate ; truth of faith and grace is an impregnable hold and fortresse , but a wavering minde , in faith and religion , is restlessely tossed and carried every where by temptation or persecution from the truth . . by joyning in gods worship with gods people ; iob . . he that is a pure worshipper , that lifts his face to god , and makes his prayer and renders his vowes unto him , the light shall shine upon his wayes ; when others are cast downe , he shall say , i am lifted up . . by uprightnesse and integritie , walking conscionably before god and man ; only uprightnesse and a good conscience can bring in a sure estate ; when an evill conscience rageth as the sea , a good and pure conscience hath peace , and confidence , yea assurance in life and death . the next use belongs to the enemies of the church ; and , first , to terrifie them , in that they cannot chuse but worke their owne woe and wracke . the woefull condition of persecutors & enemies is , that howsoever they lift up themselves against god and his truth , they must come downe ; was it not a wofull fall of haman , when hee sought his life of hester , whose life hee had sought ? now this must needs be ; . because they fight with the lambe , and the lambe overcomes them , rev. . . nay , the lambe will never leave them till they confesse themselves overcome : pharaoh with all his power chased israel as a company of fearefull hares before him , but was not he forced to yeeld the bucklers ? were not his sorcerers forced to say , this is the finger of god , ex. . ? did not himselfe beg prayers of moses & aaron ? did not his princes say , let us flie frō before israel , for god and the lambe fights for them ? did not great nebuchadnezzar confesse himselfe overcome , when hee cast the servants of god into the fire , but could not command the fire to burne them ? when he loosed those whom he had bound , and was forced to extoll whom hee had ignominiously vilified , yea , to absolve , justifie and advance those whom hee had condemned ? iulian must say , vicisti galilaee . . their rage and fury against the church makes them runne headily upon their owne ruine ; for it suffers them not take any good counsell , but in pursuite of their chase march furiously as iehu , and plunge themselves into such a depth as they cannot wade out againe . could pharaoh get back againe , when himselfe , his princes , power and chariots were in the bottome of the sea ? now hee found hee was too deepe , and hee that found a way in , could finde no way out ; had hee consulted with himselfe , hee might well have thought , that god made that not a way for him , but for israel , whose businesse lay beyond sea. could haman get backe againe , when hee had laid that wicked plot , without breaking his owne necke ? could iudas , having betrayed innocent blood , get backe againe without shedding his owne ? . their instance and furious pursuit of their purposes carry them so farre , that commonly nothing can be the deliverance of the church , but their owne destruction , as in the former examples of pharaoh and haman . the like we might observe in that fierce intended invasion of . and the same in the hellish powder-plot , wherein the godly came out of trouble , and the wicked came in his stead . thus saith salomon , the wicked shall bee a ransome for the just , and the transgressors for the righteous , prov. . . such is the irreconciliable rage of wicked men , as having the godly at advantage , no ransome will be taken , and they have no ransome if it would be taken ; but the lord provides a ransome for him , the enemy himself shal pay his ransom , himselfe shall suffer for him , he shall sinke and perish , that the other escape : herod seekes the babes life , his owne life shall ransome it , and that the babe may escape , he shal die that sought the babes life . . the pride of wicked enemies must needs give them a fearefull fall : for , if for the humiliation and scourge of the church , god suffers him to prevaile a while , the more he prospers in his way , the more he provokes god , and prides himselfe against him , till hee be at the height , fit to bee taken downe . rabshakeh , because the gods of the nations could not deliver the people out of his hands , growes to high blasphemie against the god of heaven , psal. . , . pride compasseth them as a chaine , and then they talke presumptuously , and set their mouth against heaven ; so doe papists at this day . . as his seed time is , so is his harvest like to bee . as a man sowes , so shall he reape ; he is ever sowing iniquitie , and cannot but reape affliction . prov. . . his owne wickednesse takes him by the heele ; as hee brewes sorrow , so must he drinke ; hee drinkes deepe of the cup of sinne , and must drinke deepe of the cup of vengeance : according to his conception , so is the birth like to bee ; he hath conceived mischiefe , and must bring forth wrath ; his sorrowes are comming on him , as on a woman in travell , as certain , as sharpe , but hopelesse and desperate . object . the enemies have a wealthy and flourishing estate . answ. . all they have is from the wrath of god , and shall in wrath be snatched away from them , so that their place which knew them , shall know them no more . . riches shall not availe in the day of wrath , nor can deliver from death , prov. . . however our adversaries would blinde their proselytes , they shal know , that wealth can never buy heaven , nor release from hell , nor purgatory the next chamber to it , as idle monkes have dreamed . ob. but they are strong and potent , and prevaile . answ. . they may prevaile for a time , but shall not escape . . it is enough , they deceive themselves with a conceit of stability and sure footing , but let not us be deceived for company , but looke into the scriptures we shall see , that nothing is more vaine than a wicked mans prosperitie , psal. . . they are soone cut downe , and wither as grasse ; there is a little flourish , but no stability , ; if the flower bee not cut downe , it withers of it selfe ; and verse . they shall be consumed as the fat of lambes , offred in daily sacrifice , which no sooner came to the fire of the altar , but it melted and vanished into smoake ; so are these ; and how thē are they stable ? shal we compare their vain and unstable stability with any thing more vaine ? psa. . . see him compared to chaffe : . nothing is more vile than chaffe , it is good for nothing , so is nothing more vile than a wicked enemie of god and his church . . nothing more vaine , so nothing more light than a wicked man , hee is lighter than vanity , and can hold no waight , psal. . . let him be waighed as baltasar , he will be found too light , and the heavier he is with sinne , the lighter hee is to god. . nothing is sooner blowne away than chaffe , nor nothing more easie to bee blowne away out of his place than a wicked man ; they may shew like mountaines but are but heapes of chaffe ; they may seeme like rocks for firmnesse and stability , but wanting solidity before god , have no stablishment ; david did but looke off them , and they were gone , and their place not found . object . but they continue long in their fiercenesse against the church , and we cannot hope of any issue or end of their malice . ans. for the time of gods patience they are still , but whē that is expired , they are hurled away out of their places as chaffe lyes still unmoved in a calme season , till a strong winde arise , and then it is seene no more ; so wicked men , who are chaffe , may be still till the wrath of god , as a storme or whirlewinde , arise and carry them quite away ; see , hos. . . againe , though the lord seeme silent , while hee doth not teare them in peeces like a lyon , yet hee doth alwayes , as a moth , consume them : when his wrath blazeth not out in flames at once , to burne up these thornes , yet it feeds on them , as fire on fewell , and moulders them away insensibly . object . they have many faire pretenses for their practises ; they intend the advancement of religion , the setting up of the ancient catholike faith , the suppressing of heretikes , the blowing up these apostates and heretikes , with whom no faith is to bee kept . ans. iezabel may for a time cover her cruelty , with pretext of piety and religion , king. . but god will ere long shew , that piety shall be no cloke to villany and murder . secondly , let this provoke the enemies to some moderation toward the people of god ; if not for love of grace in them , yet for love of themselves : hee that would not goe under continuall expectation of sudden ruine , let him cease his enmity against the people of god ; nothing in the world can save a wicked man from being cast away in his malice : cast not downe thy countenance on them , as cain , who was therefore cast out of his fathers house ; raise not false reports against them , nor receive any : invent not words against them , as did davids enemies : haman was hanged on his owne gallowes , for such inventions and suggestions against israel ; afflict them not by word or deed , by fraud or force , for this is a token of perdition . thess. . for the notes of a man whose place shall not bee found , but hastening his ruine ; first , one in the text ; hee that is a plotter against christ the head , or against his members , runnes upon the point of this heavy curse ; iudas plots against christ , and presently his place was not found , hee went to his owne place , act. . . the jewes plotted against christ , and the romans came and tooke away their place and nation ; the nation or kingdom that wil not serve thee , shal perish ; so he that cōtrives against the members of christ , hasteneth his own ruine : god gives such over to run riot , that every one may see the end of their way . saul when he hunts david , and had set an envious eye upon him , and watched him mischief , that all davids piety , and wisedome , and innocency cannot prevaile , but hee bolts on ; god gives him up to runne to witches , which himselfe had condemned , that all might see god gone from him : even so , when men contrive against gods servants , against their owne consciences , and their owne protestations , as saul did to david , & make grace and innocency their butt to shoot at , and as much hope to make a league with hell , as with them , god gives them up to hatefull things , condemned by themselves , to drunkennesse , filthines , usury , base and shamefull courses , that their name stinkes as a candle sluttishly put out , not after , but before they are put out , that all men may see them cast out of their place & parts before hand : and if the wicked servants talēt be taken from him , what remaines but the other part of the sentence , cast him into utter darknesse , mat. . . . another note of a man whose place shall not bee found , is hee is one whose place is not found amongst gods people in his house and ordinances . cain , as vile as hee was , being cast out from the presence of god , complaines of a miserable case ; many outcasts now wilfully excommunicate themselves , and please themselves in it : their owne hatred of grace hath cast them out from gods people and worship already ; gods house hath already spewed them out , as unworthy of the fellowship of gods people ; and whither are they hastening ? hee that will not abide to have his place found amongst gods people , shall one day have his wish , his place shall never bee found among them . thirdly , a man blowne about as chaffe and dust already , shall never have a stable estate hereafter ; as ; i. if any bee carried with every blast of false doctrine , as unrooted & unsetled in the faith ; never was there change of religion , but satan raised false teachers and seducers , who did privily bring in damnable heresies , such as iannes and iambres , that resisted the truth , and carryed away numbers from the truth , themselves first carryed away by the deceit of balaams wages ; beware of such popish pedlers , that helpe to sell the people of god into the hands of the cursed babylonians ; ieremie describes such , . they cast aside the word of god , and deliver their owne dreames , chaffe instead of wheare ; they bend and straine their wits to looke out vaine and foolish things , causes of banishment , lam. , . . they are described by their intolerable & iesuiticall lying , fathering that upon the lord which the lord never spake : where doth the lord in al● the scripture enveigh against the powerfull & frequēt preaching of his holy word ? shall we beleeve he speaks from god , who cryes out of too much preaching ? i must beleeve , that his eyes are sore or bleared , who cries out of light ; how can a torch-light be welcome to a company of theeves or robbers ? how can the light of the word be welcome to atheists , papists , and iesuiticall spirits , who would robbe the church of the word of salvation ? . they are described by hucksterly blending the wine of gods word , with the puddle-water of humane inventions ; watch them , and disclaime them that would sow our field with the miscelen of popery , who , like their jesuiticall friends , with one wipe will cast out all the reformed churches from being the true churches of god , with whom wee have joyned as sisters , ever since the restoring of the gospell , as in the harmony of confessions appeareth , with another , overthrow the better halfe of the fourth commandement , as their friends cast out the whole second commandement , and ( as like the jesuites as may bee ) cast dirt and foame upon the faithfull , able , and zealous preachers , because they see them stand in their light , as the greatest opposites to their popish projects . well , for giving heed to such deceitfull prophets , the lord threatneth ierusalem to wipe her as a maid wipes a dish . if we would not be cast out of our places & churches , let us beware of such locusts , whose property is , to eate up every greene thing , rev. . . especially beware of the delusiō of antichrist , who is that beast that must goe into destruction , and the king of these locusts ; for how shall they that adhere to him , stand , or bee found in their place , when his place shall not be found ? ii. the like of one who is carryed away with the blasts of temptation , from sinne to sinne , having no stedfastnesse in a good course : none can bee established by iniquity . iii. the like of them that are carryed away with apostasie , from good beginnings , without constancy in their hearts , or mouthes , or good actions ; such withered leaves are blowne away with windes , psal. . and , iiii. of them that runne after the world , setting their hope and heart on earthly things ; for how can such a ones place be found , when earth and heaven flies away , and their place found no more , revel . . when all ilands and mountaines shall not bee found , rev. . ? vers. . and the great dragon was cast out , that old serpent , called the devill and satan , which deceiveth the whole world ; hee was cast out into the earth , and his angels were cast out with him . this verseis a large confirmation or interpretation of the former , and in it are foure parts . i. a large description of the party overthrowne , the grand enemie of the woman , and that by two arguments . . his names and titles , which are foure ; . the great dragon . . that old serpent . . the devill . . satan . . his effect , he deceiveth the whole world . ii. the manner of his overthrow , he was cast , not downe , but out . iii. the place designed whither he was cast , into the earth . iiii. his company and associates in this overthrow , and his angels with him . first of the description . quest. why is the spirit of god so large in it ? answ. . that we should not mistake the enemie overthrowne , and conceive of any naturall or physicall dragon in proper sense . . that wee should not doubt of the truth of the overthrow . for the meaning of the names . i. the great dragon is the arch-enemie of mankinde ; who had in all ages , by his instruments , oppressed and outragiously wasted the church , but especially ( as wee have seene in this text ) by the great and prophane power of the old romane and imperiall dragons , in whom he had ruled at his will , tyrannized over the woman , spreading & upholding all idolatry , blasphemy , heresies : and plotting , dēvising , and executing all injustice , tyranny , and barbarous immanity against her ; this dragon is now cast out ; of whom , and his greatnesse wee have spoken at large , verse . and will neither repeate nor add to that discourse . ii. the title is , the old serpent : where , . his nature , . his adjunct . his nature , he is a serpent . first , because hee hid and covered himselfe in the serpent , in his first stratageme against our first parents . secondly , because of his serpentine disposition , in two things : . his poyson and malice , both in the fountaine and streams ; for in his owne nature his poyson is alwayes ready , as in a fountain ; and in his effects it runneth incessantly , as in full streames ; first and principally , against christ the head of the church , and then against all the members for the heads sake . his speciall hatred is against christ : for as the serpent carries a most deadly antipathic and fight against the hart or hinde , so this serpent against christ , who is aijeleth hashahar , the hart or hinde of the morning , psal. . . and cant. . . my beloved is like a roe or young hart ; christ is lovely , as the hart , swift to save his church , as the hart , can. . . beset with dogs as the hart ; psa. . . dogs have compassed mee , that is , jewes and other hellish beagles : and finally , here hee is at warre with the serpent , as the heart . but this serpent spets out poyson , to kill and poyson to death every man and woman , as well as christ , as indeed hee hath slaine every childe of adam . . his other quality is , serpentine insinuation and winding , by his slie flattery and subtilty , by which , as he did drive our first parents & us out of the earthly paradise , so he never ceaseth to hinder us also of the heavenly paradise ; this he doth especially by deceitfulnesse of sinne , heb. . . winding himselfe into our hearts by degrees , till hee bring us first to act sinne , then to affect it , then to bring acts to habits , to to a law unresistible , and to a nature . . againe , the devill is called a serpent , for his serpentine and cursed condition ; the serpent is accursed of god above all beasts of the field , gen. . . so is the devill and his angels above all creatures : the curse reacheth the serpent , both in his habitation and sustentation ; he dwels in thornes and bushes , there hee lurkes and hides himselfe ; so the devill in the thickets of sinnes , lusts , and hatefull deeds , flying the light : the serpent feeds on earth and cursed dust , so doe the devils on earthly-minded and carnall men , who lie under the curse of god , carelesse of the blessing . the adjunct of this serpent followes , an old serpent . . because himselfe hath beene of the same antiquity with the beginning of the world , who , of old , even then cast us from our happinesse . . because his malice is not new-conceived , but inveterate , as ancient as the world , and therefore no hope of truce or reconciliation . . he excels , not onely in naturall subtilty , but by his experience , ever since man was on earth , is growne wonderfull deepe and cunning , like an old beaten souldier , trained in manifold crafts , and mischievous stratagems , so his craft is redoubled by his age and experience . iii. the third title or name , is , the devill , for crimination , accusation , and calumniation : hee is that egregious calumniator , whose incessant delight and practice is , in accusing and calumniating . . god to man , of envy , injustice , or the like unkinde affections , as , gen. . . god knowes your eyes will bee opened . . man to god , in good , that it is done in hypocrisie , as , doth iob serve god for nought ? in evill , that man is guilty of that sinne which himselfe drew on . but of this title , more in the next verse . iiii. the fourth title is , satan , for his hostility and enmity . he is an adversary , and opposite , . to god. . to good men . . to good actiōs i. to god. . in his decrees and good purposes of restoring the elect unto eternall life , by jesus christ , by all meanes striving to frustrate them , though all in vaine , for the counsell of the lord shall stand . . in all the meanes appointed for the execution of those decrees , as , the word and truth of god , which hee laboureth to turne into a lie , gen. . . yee shall not surely dye ; by which hee brought in sinne upon us : he hates that as the sentence of his damnation ; so hee hindreth the preaching and publishing of it , as in paul and the apostles , thess. . . he sends his ministers impudently to disgrace the holy preaching of the word , and to cast downe , if they could , all exercises of religion , publike and private . for the graces of faith , love , holinesse , wrought by the word , in which are the beginnings of salvation , he hates and resists them , and disgraceth them , as most contrary to himselfe , being an uncleane spirit : i have heard many of his agents openly revile the grace of god , and disgrace holinesse in hatefull termes , but none of them but apparently foule and uncleane beasts in one kinde or other , and how can contraries but fight ? ii. to all good men he is an adversary , because of gods image and way ; they have gods image and superscription upon them , and so of a contrary kingdome : and hee , who , while wee were in our owne way , or the way of the world , never resisted us ( for then wee were going downe into aegypt ) now if wee be in gods way , and set out toward canaan , never ceaseth his resistance . iii. he is also an adversary to all good things and actions ; he watcheth to slay all good motions in the wombe , that they shall no sooner bee conceived , than abortive : he is an adversarie to each good action , either to hinder it ( if hee can ) by hindring us from attempting good or atchieving it , by hindring us from feeling the sweetnesse of godlinesse , so as having no pleasure in it , it may goe on heavily ; by making us fickle , unconstant , soone weary , and then all is lost : or if he cannot hinder , to corrupt , and deprave it , that though he cannot make it evill , hee may make it seeme so to bee . by all this description the spirit of god would have us become wise , to take knowledge of our enemy , and make our owne profitable use of this discovery , especially that we should never compact with such an adversary . in his temptations to sinne , hee comes in the habit of a friend and loving counsellor , but is indeed a dragon , and therefore fierce , and a winged dragon , swift to shed blood : oh that wee could thinke , while he is intising us to sinne , that we have to doe with a serpent , who hath a naturall enmity against us , and this antipathy , set by god , admits no reconcilement : and not a serpent onely , but an accuser of us to god , for that which himselfe intised us unto ! in his disswasives from good , pretending our peace , ease , credit , or whatsoever commodity ; happy it were , could we say , come behinde mee satan ; this is nothing but the voice of an adversary resisting mee , to hinder both the worke and wages . . againe , wee learne to beware of such a monster and watch such an adversarie , who is a serpent , therefore subtle to deceive ; a serpent , therefore full of poyson and deadly infection ; an old serpent , and therefore by his experience , ever since the creation , can espie the least advantage against us , can see all our counsels and consultations in our secret chambers , and will not slip any such advantage , but put it forth to the furthest proofe and extent for our greatest harme . furthermore , wee are taught to fence our selves against his wiles and enterprises . quest. how may that be done ? answ. by three sorts of rules . i. against the subtiltie of this serpent , wee must labour for true wisedome as a countermine : and that is , . by humility , denying our owne wisedome , as insufficient to guide us . the lord guideth the humble in his way , psalm . . . by prayer : go to god for wisedome : if any man want , let him aske it of god. iam. . david prayeth god to turne achitophels wisedome into foolishnesse , and so it was . god onely can make us wiser then this our enemy : therefore as a child , the weaker it feeles it selfe , the faster hold it layes on the hand of the father ; so let us on our heavenly father . . by sticking to the word . psalm . . . make that the man of our counsell , which onely can make us wise to salvation . by this david was wiser then the ancient , then the counsellers : by this all the serpents stratagems are discovered and diverted . . grow up in the feare of god , which is the beginning of wisedome . this stands not in contemplation , but operation , rectifying the minde , affections , actions , and is nothing but an upright endeavour to please god in all things . a good understanding have all they that do thereafter . ii. against the sting , poyson , and biting of this serpent . . let us looke to the brazen serpent , christ , that wee may be both healed and saved . no other sight but this can ease us , not gold , not silver , not lands , nay not heaven it selfe without christ , nothing but christs blood . the israelites must bee cured onely by looking , the christian by beleeving . . a speciall preservative is prayer . the policie of the weesell is , that knowing the serpent will set upon her , and that hee cannot abide the sent of rue , which wee call herbe-grace , shee runnes and eates of that herbe , and so the sent of it drives off the serpent : so wee being sure to be set upon by the serpent , who is too strong for us , must runne to this herbe-grace , and let our dayly and fervent prayer be as rue against him . thus are wee taught to prevent temptation , by praying not to be led into it . . daily apply the vertue and power of christs death to the cure of thy sinne . the harts horne burnt is of power to drive away the serpent , and a good antidote against his poison : christ is this hart or hinde , his horne is the power of his death , this horne burnt or parched on the crosse with his fathers wrath is the onely antidote against the malignity of sathan . iii. against his satanicall opposition and enmity , be sure to get god thy friend , if god bee with thee , jesus christ for thee , the spirit of god within thee , who can be against thee ? rom. . . if god be for us , who can be against us ? and if christ be dead , and risen for thee , who can lay any thing to thy charge , verse . . now god is with thee , so long as thou art with him : for hee leaveth not those , who have not left him first . iv. against his accusation get , . the testimony of thy conscience excusing thee , that no sinne is unrepented . . corin. . . . the testimony of the spirit , that thou art the lords , and in jesus christ , and then is no condemnation . rom. . . . the lords justification of thy uprightnesse , iob . by fearing god , and departing from evill . this of the names . the second argument , by which the dragon is described , is his effect , that hee seduceth or deceiveth the whole world : where foure things for opening the words . i. what is it to seduce ? answ. in proper speech it is to mislead or draw a man aside from the right way into some by-way , and is a metaphor taken from travellers , or passengers , who being ignorant of the right way , are led aside into error , and wrong wayes . thus the dragon , after the way of god had beene propounded to the world , in the preaching of the gospell , and jesus christ had beene published the onely way , by whom wee can come to the father , by all meanes would shut up this way to heaven , and did draw aside the world from the true worship of god , to idolatry , and false worship of idols , and heathen gods , and from the embracing of christian religion , to paganisme , and heathen rites , so as the very name of christ should be extinct , if it were possible . this is the seduction of the dragon : which he incessantly labours in , as the participle of the present tense noteth , even a perpetuall action of drawing men from the way of truth , to errour and false religion . ii. the persons that are seduced , are the whole world ; alluding to his generall seduction and surprising of all mankinde in our first parents , as also the generall corrupting of true religion in the daies of noah , when all flesh had corrupted their wayes , and were destroyed by the deluge . but by the whole world or earth are meant the reprobates or earthly minded men , who intended the world , and minded earthly things , with contempt of heavenly . these were the dragons prey , for their multitude called the whole earth . for first , it is not possible the elect should bee seduced . matt. . . . they are onely in the world , but not of the world : they are not the earth , while they are in the earth , nor parts of it , but citizens amongst saints , and of another corporation . . the dragon cannot go beyond his commission , which reacheth not to any elect , but onely to those who by the just decree of god are given up to his seduction and their owne destruction . rev. . . the locusts are sent out with a limited commission : they are commanded not to hurt the grasse of the earth , nor any greene thing , that is , the elect , who have any appearance of true grace , these are not to be wounded with the keene stings of their damnable errours , and devillish devises : but onely the reprobate , who have not the seale of god in their foreheads . and revel . . . who be they that worship the beast : but they , all they , and onely they that dwell upon earth , earthly men , who have no part in heaven , whose names are not written in the booke of life . iii. how or by what meanes doth the dragon seduce the whole earth ? answ. hee hath many wayes , some without us , and some within us . without us , especially three . . hee deceiveth by false doctrines , errours , heresies , and lies : in which sense antichristianisme is called the deceiuablenesse of unrighteousnesse . . thes. . . because under pretence of truth and christianity it fights against christ and his truth . thus was ahab seduced by foure hundred false prophets . thus elymas seduced the deputy , and resisted pauls doctrine , and paul cals him the child of the devill . acts . . and so be all they that disswade others from hearing the truth . ii. he deceiveth the world by impious frauds , diabolicall impostures , and prodigious workes , for the confirmation of error . reuel . . . the beast did great wonders to deceive them that dwell on the earth ; by signes , as to make fire come downe from heaven , and the like . this beast is antichrist , and that false prophet , revel . . who wrought false miracles , by which he seduced those that received the marke of the beast . hee shall do great wonders , to confirme a deceivable doctrine , yea even call for fire from heaven . which though bellarmine , to free his pope from this marke of antichrist , saith , the pope never did , yet it is truly verified of him , both in mysticall and literall sense . . in the true and mysticall sense , ( for this booke hath as many mysteries as words ) by fire from heaven in scripture is meant gods wrathfull vengeance executed upon sinners , called the fire of his wrath : in this sense , the popes flatterers call them gods of revenge : hildebrand in an epistle to the germanes , having excommunicated henry the fourth , called him afflatum fulmine , smitten with a thunderbolt . here wee have the pope confessing , that hee brings fire from heaven . did they not vaunt , and kings , and people feare , that being stricken with the bull of excommunication , they were smitten with a divine revenge , as with fire from heaven ? . in the literall sense : boast they not of zachary the pope , as hee was in his progresse to ravenna , that in the day he was protected with a cloud from the heat of the sunne , and in the night armies of fire in the heavens gave him light ? what shall i speake of the fiery streames , which they say have reached from heaven to earth to point out the lost host , as was wont to be read on corpus christi day ? what of the fiery tongues which they fetched from heaven on some of their saints , to make them equall with the apostles ? or of the fire from heaven , to destroy the enemies of some of their martyrs ? their legend is full of such fables : but this shall suffice for the pointing of antichrist of rome by that wonder in that text : which is true both in the true mysticall sense , and in their false literall . but these are called lying wonders and collusions . in their originall they proceed from the father of lies , who is a lying spirit in the mouthes of all false prophets . . their matter is lies , appearances , juglings , at best wonders not miracles , such as iannes and iambres seduced pharaoh withall . . their end is lying and seduction , confirming lies , idolatry , superstition , and apostasie , so leading and settling men in errour for destruction . iii. the dragon seduceth numbers by open tyranny and persecution ; we see how the apprehension of christ drove away all his disciples for a time , and how the fanne of tribulation blowes away the chaffe from the wheat for ever . and thus the whole world was seduced here in speciall manner , being forced by open tyranny and rage of the imperiall dragons to the levell and prescript , to the rites and religion of heathenish and idolatrous rome . thus hee seduceth us outwardly . within us he hath many meanes and wayes to seduce us : as , . by exciting and stirring our originall sinne : blinding our mindes with clouds of darknesse , and our understanding with mists of errour , working on our wills to embrace things whith corrupt judgement directeth unto : stirring our affections to rebell against right judgement and will. and thus hee seduceth us by our selves , iam. . every man is seduced by his owne concupiscence . . by working on our naturall faculties , both our spirits and senses . hee knowes how to dull our spirits and make us drowsie , and easily give off in any good meditation or service . and contrarily , hee can refresh and excite them in evill , to make them watchfull , and of long continuance , and constancy in such objects . and for our senses , hee can draw the eye to behold wishingly the forbidden fruit : the eare to set open it selfe to receive lies , and slanders : the tongue to blaspheme , curse , sweare , lie , and revile : the smell to wind a commodity which must be compassed by oppression , wrong , or the like . . by finding out our inclinations , and intents , and purposes , that he may suggest according to those inclinations , as it were hanging his weight upon us , to force our owne disordered motions . thus hee doth , and can out of our owne universall corruption , and from observation of our counsells , speeches , and gestures , lay fit traines for us ; first , receiving true intelligence from our selves , by observing our motions , lusts , affections , and then sits himself down in counsell with us in our secret chambers , in all our consultations of sinne , himselfe being the president of our privy councell . . by sweetning his allurements , so as no temptation is so bitter or poysonfull against god or man , but hee can guild and sugar it , and then layeth them in secret , and in the darke , so as we easily take , and no sooner take than are taken , by meanes the waters are both stolne and sweet . iv. the last thing in opening the doctrine , is , the reasons why the dragon seduceth the whole earth ; namely , . the just judgement of god upon the world for the contempt of his word , and the unkinde usage of the gospell , by which the world meriteth to bee seduced ; see , thess. . , . . the desperate wickednesse of satan , . proclaiming open warre against god , and withstanding the word of god , the faith of men , the glory of jesus christ. . exercising incessant fury against mankinde , all which he seeketh to bring back into his owne damnation . . advancing himselfe in his horrible pride , to enlarge his owne kingdome , to establish his greatnesse upon earth , and to shew himselfe the prince of the world . in the generality of persons , that the whole earth is seduced by satan , wee learne , first , how false a note of truth a multitude is : the way of the world , is the way of errour , and of seduced persons to destruction ; rather conclude with our saviour , the multitude walkes in the broad way , but strait is the way that leadeth unto life , and few finde it . the wisedome of a christian is , not to number voyces , but weigh them , and not to looke who goe in the way , so much , as in what way wee goe ; neither to hold it a good plea , i did but as the most did , seeing the whole earth is here seduced and deceived . secondly , marvell not that many bee seduced and carryed away from god and his truth , into so grosse and palpable errours , seeing the dragon seduceth here all the earth . . it is a generall , but a righteous judgement of god , to give up them that love seduction , to be willingly blinded and carryed to destruction . . heresies , false doctrines , and delusions are just punishments of the contempt of the gospell , and word of truth . . the world is the princedome of satan , he must prevaile and command his subjects , and tyrannize over all earthly and worldly minded men . let us not marvell , that papists are so resolute in such horrible delusions , not onely against the cleare light of the scripture , but against common sense , as stifly to maintaine transubstantiation , judicial forgivenesse of sinnes by a priest , purging of sinne by penall workes and satisfactions , salvation by merite of workes , worshipping of angels , saints , images , crosses , crusts , blocks , stones , and a thousand such senselesse dotages ; seeing the lord hath smitten them with blindnesse , that they cannot see the truth . let us not be moved , that popery doth so prevaile in all countries , that princes and people , learned and unlearned joyne to it : for , efficacy of doctrine is no proofe of truth , because there is an efficacy of errour , by which the dragon prevailes against all the earth . but , is the doctrine effectuall to turne men from the power of satan to god ? then it is true , not else . nor yet be much dismaied , that among our selves , after the knowledge and profession of the truth , so many should turne away to popery , and are seduced by priests and jesuites ; for how can a carnall doctrine but prevaile among carnall men ? what looke they after in their religion , but men on earth , at princes , lawes , times , persons , and earthly respects ? not one of them after god or his word , or rules of direction from it , but hate the scripture , as a theef the gallows ; & their religion then must needs be good : but none are altogether given up to antichristianisme , but they they are first given up to satan to bee seduced : oh that papists would heare and lay to heart , that they are pitifully seduced by the chiefe seducer under satan ! which is a plaine signe of perdition ; for among whom doth antichrist raigne , but onely them that perish , rev. . ? how can they expect to raign in the heavenly jerusalem with christ , who stick in mysticall babylon unto antichrist ? how shall hee triumph in heaven with christ , that fights on earth for antichrist ? but well may we with a sea of teares take knowledge of the generall sinne of our land , in the hatred and abuse of the light , and bringers of it , for which the lord may justly deliver us up to delusion , and efficacy of errour ; and if we goe on , resolved to give no better entertainment to the light , the papists themselves are not more effectually deluded in maine points , than it may please god many among us may bee . finally , marvell not that so many great , wise , and learned men in the world oppose & resist the truth , plot & cōtrive against gods ordinances & servants , for how can earth but stand in opposition to heaven ? they are but pieces of earth , and of the world delivered up to satan to deceive ; earthly affections , lusts , motions , desires carry them away ; earthly policie , dignity , favour , ease , wealth is all they aime at , their way and their end ; earth is their portion , and they the dragons , for the dragon seduceth all the earth , and only that : doth any resist and oppose heavenly doctrine ? he is earthly-minded , he savours the earth , some base lust or sinne is the dragons chaine to hold him under delusion , to destruction . thirdly , wee learne hereby to beware of seduction , and carefully prevent it . quest. what meanes may we use thereunto ? answ . get out of the estate of nature , into the estate of grace , become a beleever , by faith get into the hand of christ , and none shall pluck thee thence , iohn . give all diligence to make thine election sure , by adding grace to grace , and bringing forth fruits of faith ; the dragons delusions are onely effectuall in them that perish . . get out of the world ; answer the voyce of christ calling thee out of the world ; for what is the whole earth but a company of seduced and deluded people ? if thou art still in the world , hee that seduceth all the world , cannot but carry thee away from god. demas embraced the present world , and forsooke the truth : the young man went heavily from christ , for hee had great possessions , nay , they had him rather . the dragon thought to have seduced christ himselfe by the profer of the world , all this will i give thee . oh therefore get thee with all speed out of the world , in affection , in conversation , love it not , live not after it . . avoid persons and places of seduction . persons are , . false teachers , and false prophets , that come in sheepes clothing , but inwardly are ravening wolves , mat. . . not priests and jesuites onely , who study the art of deceiving ; but sweet-tōgued prophets , who by libertine doctrine or loosenesse of life , leade the way to wickednesse . they are accursed in the law , who make the blinde goe out of the way , and all the people must say , amen , deut. . . . perswaders to popery and false worship , whereof there are not a few at this day , and such as perswade to any schisme or separation from the truth . let servants be choice what masters they serve , and bee sure their masters serve the same master in heaven with them ; but above all beware of a snake in the bosome ; our weaknesse needeth a faithful counsellor so neare us . for places . . beware of ignoran tand rude places , which are destitute of instruction and able instructers ; where the eye is blinde , that man is misled any whither , and such a people are led away as a prey to the dragon : a wicked ministery makes a naked people . where doe the frogs and locusts , priests and jesuites , sculke and croake , bin ignorant and untaught places , where men are taught no difference betweene the mists of popery and the shining light of the gospell , where the watchmen are blinde , the embassadours dumbe , and teachers untaught need teachers themselves in the principles of religion ? . avoid infected places , where abominations are set up and maintained ; ( no poyson kils more certainly or speedily . ) whether they be popish countries , to which the spirit of god would have us bid farewell , revel . . . goe out of her my people , lest yee partake of her sinnes and plagues ; or popish houses , where deceivers are harboured , idols and lies set up and worshipped , a little breaden god adored , true religion reviled , and the mysterie of iniquity embraced . avoid these : this is the third meanes to avoid seduction . . sticke close to the word of god , which onely can hold us upright , mat. . ye erre , no knowing the scriptures ; here in cleaving to the word , first , indeavour to grow up in sound judgement , for the discerning af doctrines and signes , which carry great pretenses of truth , and by which the dragon usually seduceth many ; iohn . . beleeve not every spirit , but trie the spirits whether they bee of god , for many false spirits are gone out into the world . alas , how doe the body of our people lye open to seduction , and are ready to entertaine any doctrine , any religion , for want of this abilitie ? they embrace a religion , because it is established by authority , commauded by the law , professed by the prince , embraced by the multitude , freest fr ōtrouble ; but aske them a reason of their faith , call them to account in catechisme , you would thinke them speechlesse , you can force no answer savouring of judgement or reason ; is there then no need of this exhortation ? secondly , grow up in sound love to the word , for else thou canst not but bee given up to beleeve lyes , thess. . . it is not learning , knowledge , wisedome , that can arme or fence us from delusion , but love of the truth , as in the instances of adam , iudas , hymeneus , and philetus , &c. but love of the truth will quench in us love of the world , and selfe-love , and carry us through fire and water , through pikes and perils , through thicke and thin after it . thirdly , sticke to the conscionable practice of the word , and then be sure thou canst not bee deceived ; hold to the rule of that , for it cannot deceive thee ; the powerfull practice of it turneth a man from the power of satan unto god. v. pray for the spirit of grace to performe his office , for thy establishing in grace . quest. what is his office ? answ. . he is that anoynting , which teacheth all things needfull . . hee is the spirit of wisedome and counsell , to resolve all doubts ; it is his voyce that saith behinde thee , this is the way , walke in it . . he is the spirit of courage and fortitude , to dissolve the fears of flesh , & to arme us against tyrants , enemies , changes , tryals , and persecutions for the truth . . he is the comforter , to sustaine us with assured comfort in our heavinesse , and to cheare us in our wearinesse . . hee is the perfecter of his owne worke , for he leaveth no work imperfect , which he beginneth for salvation ; col. . . i strive to be perfect , according to his mighty power that worketh in me . vi. add this to the former ; sticke to the ministery , but see that the spirit be effectuall in that ministery : for , . the spirit worketh all those comforts , by means of the word . . as the evill spirit is effectuall in such as perish , by false doctrines , and false perswasions , so the spirit of god is effectuall in the saints , especially in the preaching and perswasions of the word of truth . . it is just , that whosoever suffereth not the spirit to be effectuall there , shall finde the spirit of error effectuall in strong delusions . if ahab will not heare gods spirit in micah , hee shall fall by a spirit of errour in the mouthes of his false prophets . now to bee established by an effectuall ministerie , wee must observe two rules . . receive not every thing hand over head , but search the scriptures , and trie the things that are delivered , iohn . . and the bereans were commended , for examining the doctrine of the apostles themselves , by the touchstone of the prophets , acts . . but papists would not have the scripture in common mens hands , because they distrust their doctrine . . having tryed all things , resolve to hold all that is good , and continue in the things learned from the word , which is an assured fence against deceivers , tim. . ● . we are further admonished , to take notice of the markes and signes of a person that is seduced by the serpent , to the end we may avoid them . one is , in the dayes of light not to perceive the glorious light of the gospell , cor. . . if our gospell be now hid , it is hid to them that perish , in whom the god of this world hath blinded their mindes , that the light of the gospell should not shine unto them . hee is a blinde man that seeth not the sunne shining , nor such objects as the sunne discovereth ; so hee is blinded by satan , who cannot , or will not see his estate to bee damnable and miserable , but is alive and happy without repentance and conversion ; that by the same light cannot see that a sinne in himselfe , which hee seeth so to bee in another ; that by the light cannot be convinced , but that some sins are good and commodious ; as profitable lies and oathes , some breach of the sabbath , some usury , some idle company , and perhaps esteeme it vertue or wisedome ; that by so cleare a light cannot be perswaded , but that there is more ease and pleasure in following lusts and sinnes , than in observing gods law : here is one led away , and deceived of the serpent . . another mark of such a one is , not to beleeve the truth , but to esteeme the word as a fable , unworthy of our credit . eve was not seduced , till her faith in the word was shaken . thou that beleevest not the promises , as not expecting salvation by them : that turnest away the thoughts from thinking earnestly of the threatnings and punishments due to thy sinnes , that walkest in thine owne way , and refusest the counsell of the word ; why seest thou not thy selfe seduced and led away by sathan in great part already ? . a third marke of such a one is , a departing from the doctrine of faith received , from the religion and divine worship , planted by the prophets and apostles , and prescribed in the word of god : a giving way and willing eares to priests , jesuites , and croaking locusts . eve should not have lent her eare to the serpent against the truth of god. hee easily seduceth those that are willing to bee seduced . . the fourth marke is , to withstand the power of grace and religion , accounting the practise of holinesse a needlesse precisenesse , esteeming the care of pleasing god to be hypocrisie , zeale to be rashnesse and distemper . who seeth not but the dragon hath led these away at his will ? for , what other way doth the dragon himselfe walke in , but in a perpetuall hatred of grace ? . the fift marke is noted wickednesse of life , and living in lusts ; for the more wicked a man is , the more subject hee is to be delivered up by god to be seduced : and who be they that are given up to the efficacie of antichrist , but such as have pleasure in unrighteousnesse , that is , such as take felicity in sinne , and rather then they will forsake it , trample under foot all the hopes of the gospell . . thess. . . who be they that are , or may be noted at this day , carryed away into the delusion of popery , and are a prey to jesuites , priests and deceivers , but such as must have liberty and indulgence to live in some sin or other ? first they resolve upon a beastly life , and then fall to such a deluding doctrine , as may skinne over the gall of their consciences ; of many such apostates wee may say , it were pitty they should professe any other religion then popery : for no other would befit the wickednesse of their lives so well . the last marke is , when sinne is revenged with sinne , with hardnesse of heart , with brawne of conscience , deadnesse of spirit , dedolency & impenitencie . this man is fearefully left by god , and seised on by the dragon : when neither law nor gospell , neither piping nor mourning prevailes with him . instance whereof we see in many apostates and temporizers , who having made some shewes of goodnesse in themselves and good affections to others , falling to the world and selfe-seeking , have slacked in their love to the truth ; and that sinne revenged with hatred , and persecuting of goodnesse , and that sinne further revenged with hardnesse of heart , and a dead conscience , not suffering them to looke either behinde them or before them , till they have outrunne themselves in so fearfull violence against the grace of god , as commonly godlinesse meets not with such enemies any where as those that once made shew of it ; and as the dragon most desirously assaulteth these , so gods revenge sheweth it selfe most dreadfull and severe against such revolters . was cast out ] the second thing to be observed in the overthrow of the dragon , is the manner of it , namely sathans dejection , or rather ejection out of the church . quest. what ejection is here meant ? answ. . not that after his fall , for that was not by warre ▪ as this , but a just sentence and punishment ; that was , because hee stood not in the truth : this because heestood against it . . nor that finall ejection in the day of judgement : for after that hee never assaults the woman , but after this hee doth , after that he is cast into hell , but here into the earth . . therefore satan is cast out of heaven these two wayes . . by the head of the church . . by the members . christ our head hath obtained a perfect victory over him two wayes : . by the power and merit of his death , by which he encountred the devills , and conquered them , spoiling principalities and powers . col. . . so as the dragons erecting a crosse for christ , set up a gibbet for themselves , as haman , and for christ a chariot of tryumph . . by the vertue and efficacie of it , daily applyed to the elect , through the power of his resurrection , ascention , and sending of the holy ghost into the hearts of the faithfull , by whose grace , as by a stronger then himselfe , sathan the strong man is ejected , and can keepe possession no longer . this is when faith apprehends the merit of his death , and the efficacie both of his resurrection , ascension , and sitting at the right hand of god , whence hee sendeth the spirit . but this ejection by the head is not properly meant , for it was done before iohns prophecie , but this was after . this ejection of sathan then is properly by the members , three wayes . . by casting out and resisting paganisme , idolatry , blasphemie , impiety , and all injustice , and immanity against god and man , in which the dragon ruled and raigned as the god of the world . . by the preaching and promulgation of the gospell , which is the hammer of the dragons kingdome , and the utter overthrow and eversion of his whole power . luk. . . the disciples in their ministery saw satan fall downe like lightening . . by open profession and maintenance of the faith , and truth of the gospell , and lifting up the name and glory of christ there where formerly satans throne was . this secondary ejection here meant and aimed at , seemeth to be , when after the daies of the romish tyranny by the heathen emperours , the great and unlimited power of the old roman monarchie ( in which the dragon had ruled and overspread the earth with all idolatry and blasphemie , and had poisoned and corrupted the whole knowne world ) was now broken and throwne downe , the maintenance of christian faith and profession was restored , and liberty given unto christians by the manchild afore-mentioned . now was the devill cast out , his idolatries detected , the deceivablenesse of heathenish error discovered , and his whole power so broken , as hee could no longer either hinder the preaching of the gospell , or the propagation of christian religion , nor keepe the nations longer from the truth of the gospell , as he had long before done by his tyranny . this i take to be the ejection of the dragon out of the church , aimed at in this text . the note is : that till christ and his gospell came , the dragon was not ejected . wheresoever christ is not , there the dragon stands in full state and strength . matt. . . the strong man keepes the house , till a stronger come to dispossesse him . this house is the uncleane world , the whole world that lyeth in wickednesse , . iohn . . whole mankinde in the first adam , all unregenerate men : for so the world is taken . rom. . . by one man sinne entred into the world . that is , the whole world out of christ , or the whole world not chosen out of the world . . tim. . ult . before men come to the knowledge of the truth , namely of christ , they are all in the divels snare , taken of him at his will. these snares are errours of judgment , lusts of life , depravation of manners , or some raigning sinne or sinnes , by which satan holds them under his vassallage , as a fowler can hold the bird by one foot , or by one twig and snare , as well as by the whole body , or net . for first , as sinne hath given him possession of all mankinde , as in iudas his heart , so hee never goeth out of himselfe , nay hee is loath to be cast out , and when he is , it is not without extraordinary reluctation & molestation . mark. . . the uncleane spirit departs not without tearing and vexing and throwing him in the midst of them , saith luke ; all signes of extreme impatience . secondly , none can cast him out but christ : for onely christ is stronger then hee : men cannot cast him out , no not holy men , as that man said , master , wee came to thy disciples , but they could not cast him out . angels cannot cast him out : for they cannot satisfie sinne : onely the seed of the woman breakes the serpents head , gen. . . christ onely is that angell which iohn saw ( revel . . . ) descending from heaven . by his incarnation , having the key of the bottomlesse pit , that is , power over hell and death : as revel . . . and a great chaine in his hand , the strong chaine of his omnipotence , which chaine hath many linkes . . the strong linke of his passion and death upon the crosse , which had more strength in it then the lives of all men and angels . . that invincible linke of his resurrection : for it was impossible for him to bee held under death . the jewes could devise to put him to death , but not to hold him in the grave , but by his mighty power hee opened his owne grave , and all the graves of the saints . . that mighty linke of his ascension , by which he opened heaven for his church , when the devill would for ever have barred it up against us . . that mighty linke of sending out the holy ghost , and sending out the apostles and pastors , with a mighty and unresistable commission for the conversion of the world . but what was the end of this mighty chaine of so many strong linkes ? even to binde up satan : the dragon described here , and there , in the same words , a thousand yeares . the power of christs death , published in the ministery of the gospell , bound up the devill , by destroying paganisme , and converting the nations to the faith , as fast as ever any conquerer bound his enemy in chaines , and restraines him from the execution of his mischievous will against him : for had not the dragon beene bound , christianity could not have conquered the world as it did : but now , saith christ , iohn . . speaking of his death , is the prince of this world cast out , though not wholly and fully , as in the last day . thirdly , the wicked world is so farre from impeaching the state and power of the dragon , that it strengtheneth and establisheth it , by maintaining whatsoever may enlarge the dragons state and kingdome , and resisting whatsoever might weaken or impaire it . . this appeares , in that every wicked man gives up himselfe willingly to satans rule , who raignes like a lyon in every unbeleeving heart : there hee enacts lawes of evill , there he raignes by sinne , there is his seat , his court , his chaire of estate : as for jesus christ , hee casts off his rule , his lawes , hee breakes asunder his yokes , and disclaimes his person , and titles , saying , wee will not have this man to rule over us . . hee rules not all by himselfe , but by his confederates , which he convocates at his pleasure , and they readily obey the summons . hee can presently gather wicked councels , synods , conclaves , & convocations , to act and decree whatsoever pleaseth him against the word of god , and the truth of religion , onely devising in them , what may gall the truth and its professors and uphold superstition and corruption ; hee hath in store numbers of hereticks , false teachers , libertine doctors , to spread and maintaine doctrines of devils . and by these agents he hath in all ages especially upheld his state and power in blinding and seducing the world willing to bee blinded . . hee hath the secular arme and civill states of the world at an houres warning to set up , and hold up his state , in erecting idolatry and false worship in all corners of the world , both heathen , jewish , and popish , and this is the ground of all the tumults in this part of the world , the thrusting out of the truth , and bringing in idolatry , whereby the dragon stands in greater state then in any other ordinary sinnes against the gospell ; for first this sinne is most directly against the high majesty of god : secondly , as the god of heaven is present , and honoured when hee is purely worshipped , so is the god of the world when hee is served : and as gods glory is set up in and by true worshippers , so is the devils honour in and by idolaters , who are therefore said to offer to devils , and not unto god : thirdly , as the throne of god is upheld by his subjects ; so is the devills throne by his chiefe subjects , who are idolaters . revel . . . the angell of pergamus is said to dwell where the devills throne was : the reason is , because that city was most idolatrous , and fierce against christ and his religion : satans throne was set up in court , in country , in churches , in palaces , he ruled all . now this is a rule of tryall of religion , of persons , of places . . that religion in which christ is not exalted , in and by that the devill keepes his hold : which is true , not in the heathenish onely , which knowes not christ , or jewish which acknowledgeth no messias come in the flesh , but in the naturall religion of popery , which thrusteth downe the scriptures to set up traditions , and setteth up many mediators for one mediator , and maketh every man a saviour of himselfe by his merits : besides their formall idolatry , which is a worship of devills . and shall wee looke backe to a religion where the devill rules , where christ is banished , and christianity under a pretext of christ persecuted to death ? . for persons : naturall men are still in the power of the devill , very slaves , because christ is not yet entred . sure wee are , hee held up his power in us all once , not one of our hearts , but was his throne : if hee be not cast out , hee is still in his former state . this is the forlorne estate of all of us by nature , and if we be not converted , and brought to jesus christ by faith and obedience to the gospell , the devill acteth , mooveth , and ruleth us at his pleasure . this shewes the necessity of conversion , unlesse wee would willingly harbour such a dragon . . see wee any place set open for drunkennesse , whoredome , cursing , blaspheming , scorning of goodnesse , or of such hellish resort , where sinne is maintained and upheld , and christ with the mention of godlinesse barred out ? be sure sathans throne is there , his signe is on every such doore , his armes on every post , there is a house swept for the devill , at least a suburbes of hell , there is the devill present in prevailing manner with strength of temptation & absolute command over his slaves , whom hee drawes to the height of wickednesse . as salomon giveth counsell to goe by the house of the harlot , and not to come neare the doore of her house . prov. . . so let all godly men avoid all such persons , places , and practises , in which the devill sits in his chaire of estate . sundry places are permitted to satan by god to possesse , where hee domineireth , and sheweth himselfe in strange noises , & frightfull apparitions , & is powerfull in such houses to hurt & destroy , & he that knows the danger of such haūted places will not enter into them : but in such places as wickednesse dwels , although sathan be not sensibly present , yet he is more powerfull ; if not more dreadfull , yet more dangerous : no wise christian that hath not a desire to be acquainted with hell beforehand , would come into houses so haunted & stuffed with yong dragons and devills incarnate : how miserable to live where satan dwells : how difficult to serve christ where satan raigneth ? this also teacheth us to examine our selves , whether the dragon bee cast out , or keepe his state and command in us : where consider , . the necessity of this tryall . . the rules of tryall . the former appeares , . because the greatest part of the world , even in places where the gospel is preached , are not brought to jesus christ , but are voluntary slaves to satan , renouncing obedience to god , and professe obedience to the dragon ; & what a severe , but just judgment of god is it , that they that will not be ruled nor submitted to gods will , should become slaves to the devill , that being delivered by gods justice unto satan , their whole course should tend to uphold the state of the dragō , with the final ruine of their own ? . as it is not the presence of the gospell , so neither the profession of the gospell that puts satan out of state . what a great professor was ananias , that seemed to give away all his lands to the use of the church ? and yet satan filled his heart , act. . who was a greater professor than iudas , the steward of christ ? yet the devil kept the hold of his heart ; there is much more then profession required to dispossesse him , yea , muchmore than preaching of christ , for iudas did both . . he is certainly concluded a wicked man , under the power of the devill , that is carelesse in this examination , whether christ bee in him ; corinth . . . prove your selves , know yee not that christ is in you , unlesse yee be reprobates ? as also who by examination , findes not the spirit of god , & of christ to dwell in him , rom. . . if any man have not the spirit of christ , the same is none of his . now the rules of this triall are reduced to two heads : the former are such as demonstrate the presence of the strong man : the latter , such as shew the presence of a stronger than he . of the former sort are five . first , supine carelesnesse in religion is a signe of the dragons rule ; the apostle in eph. . . and . sets it downe for a note of a man in whom the prince of the ayre ruleth , that he is as an heathen , or alien without god in the world , an atheist , that cares for no religion or covenant , cares not for christ and his grace , contemnes preaching , praying , ministery , ministers ; prefers pigs before christ , as the gadarens ; prefers pottage before the blessing , as esau ; this man is ruled by the prince of the ayre : and much more if thou seest a despiser of religion , a scorner of goodnesse , one that turnes his backe on the ministery , or gives it his presence , but is a sonne of beliall , and will not indure the yoakes of god and christ ; this man is apparently under the power of the devill : and this cannot but bee a sure signe , for , . where christ can have no command , the dragon must rule and command . where the scepter of christ is resisted , which onely casts out the dragon , there the dragon is not cast out : were not hee a traytor in an high degree , that should wrest the rod or scepter out of the kings hand , breake it to pieces , and tread it under his feet , in contempt of his high authority ? yet so doth every wicked man with the word , the rod of christs power . . where christ is come , hee makes communion with god , and a serious seeking after him ; and therefore where is no seeking after god , no fellowship with him , christ never came there . a second note of the presence and power of the strong man is , blindnesse of minde in meanes of knowledge ; so saith the apostle ; cor. . , . if our gospell bee now hid , it is hid to them that perish ; in whom the god of this world hath blinded the mindes of them that beleeve not ; and , cor. . . the naturall man perceiveth not the things that are of god , &c. when a man can discerne nothing of the things of god , and seeth nothing in the kingdome of christ desirable or admirable , he is in the state of nature , under the power of the dragon . the reason is , because the kingdome of the dragon is a kingdome of darknesse , and nothing casts out his power , but the entertainment of the light and grace of the gospell . if a man sit in darknesse till this houre , that hee shuts out the light , offering to shine upon him , and contents himselfe with ignorance of minde , with hatred and resistance of the light , this man sets up and upholds the devils power in his owne heart ; and here the dragon is not cast out . th● third note of a man in whom the devill is not cast out , is , generall disobedience ; for , he ruleth in the sonnes of disobedience , ephes. . . where sinne raignes , the dragon raignes ; hee that committeth sin is of the devill , iohn . . the devill and sinne are cast out together : for as a tyrant shewes his power and strength by forcing men to fulfill his lawes and edicts , so this strong man sheweth and upholdeth his state , in speciall maner , by prevailing temptations and alluremēts , by which men fulfill the lusts & wil of the flesh , and wicked men are carryed , as the swine , into the lake of sinne . now the dragon stands in his state . the fourth note of such a one , is , ripenesse in sinne , when men are not punies in sinne , but old sinners ; not bunglers , but active and nimble servants of corruption , pet. . . this ripenesse discovers it selfe in many unhappy men , in whom the dragon beares sway , foure wayes ; . by diligence . . hight . . chearfulnesse . . constancy in sinne . . by diligence , following sinne as a trade ; when a man is at all the appointments and services of sin , approving and promoting all that is nought , but disallowing and opposing all that is good , so farre as he can ; diligent servants will breake their sleepe to doe their masters worke , and so will these , prov. . . see chap. . . . by the height of sinne ; for as the spirit of god drawes the saints forward in the degrees of grace , so the dragon drawes wicked men to the height of wickednesse , called ( rom. . ) fulnesse of unrighteousnesse ; and this without reluctation or restraint of the spirit : thus the devill entred into iudas , and filled his heart with mischiefe ; whence is it that the foulest sinnes come not amisse to many men , but from the power of the dragon , who bids his slave resist the gospell , as elimas , and he must doe it , commit murder upon his owne brother , as cain , scoffe his owne father , as cham , sweare and blaspheme as many devils incarnate , they must and will doe it ? . by chearfulnesse and delight in sinne ; our proverbe is , hee must needs runne whom the devill drives ; so captaine-sinners make haste to evill , and set their delight on it : how doe graceles persons rejoyce to promote and compasse sinne in themselves , ( eating it as bread , and a sweet morsell , iob . and drinking it as a fish drinkes in water ) and provoke others to sinne , to sweare , to bee drunken , to gaming and playes , & c ? were there a drop of grace in them , it would disallow such horrible sinnes , and stand against them ; but the stampe of the devill is upon them who rejoyceth in evill , and draweth as many as hee can into his owne damnation . . by constancy and incorrigiblenesse in sinne ; he that is filthy will bee filthy still , as the dragons and devils be ; and men , as devils , are loath to be tormented before their time , by the doctrine of repentance , conversion , mortification or holy life . this is a sure note of one , from whom the dragon is not cast out . the fist is ; strife to keepe out , or cast out the spirit of god , resisting the grace of god , fighting against good conscience in ones selfe and others , when men aredespisers and evill speakers of the way of god , can contend with his saints , and haunt with wicked persons ; how can this but be a sure signe of the dragons holding possession ? for what other is his worke in the world , but to fight against the whole kingdome and glory of god ? or what is a more manifest proofe of the power and state of a prince , then to command his subjects to fight for his title in all his quarrels ? now if these be sure notes of the state and raigne of the dragon , many may discerne their woefull condition , who thinke well enough of themselves , and will defie the devill in word , while in deed and truth he upholds his full power in them . . how many christians by profession are no better than atheists , who love not the presence of god , neither in their thoughts , but abhorre all thoughts of god , and barre them out by weekes and months , as most unpleasant ; nor in their soules , which cannot endure the presence of gods spirit in his motions , but resist and quench them ; nor in gods house , the church , which they care not for , though god bee there specially present ; nor in their servants and friends , who have the promise of his presence , if two or three consent in any good thing ; but hate them and all that love god , or speake of his name ; least of all can they abide his presence , comming to judgement . . how many in so great light walke in the dark , worse than the gentiles , most of whom were more just in their dealings , more respective of their oaths , more sober , more temperate , more chaste than thousands of deboiste drunkards , filthy whore-masters , and foule swines , whose damnation will be heavier than the heathens ? it shall be easier for them than for these in the day of the lord. . what a number stand out against christ ? as , first , they that stand not with him , matth. . . those that gather not with him doe scatter , as our neutrals , mungrils , lookers on , who thinke they can bee of neither part ; which is impossible ; thou that art not the kings friend , art his enemie : doest thou not promote the gospell , and therein the state and right of jesus christ ? thou art then against it ; if being called thereunto thou imployest not thy gifts to win men out of their sinnes , and to gaine them to the faith , thou standest against christ , and manifestly upholdest the state of the dragon . secondly , those that stand against him , being opposite to the ministerie , to the pure worship of god , &c. resisters of the graces of his servants , strong limbs and supporters of antichrist , masse-mongers , antichristian captaines , and savage persecutors of true religion . this is the first sort of rules . the second is , of such as shew the presence of a stronger than the dragon , which is michael onely . one tryall is repentance , onely that looseth the snare of the devill , tim. . it is true , that so long as sinne is present in us , satan shall never be cast out of all power in us ; but if once sinne by repentance be deposed from the raigne of it , though not from all presence , then is satan cast out of his full power , and , as sinne can never get the dominion againe , no more can the devill . another sure note is faith , which is our victory , and casts out the dragon , as also brings christ into the soule , who dwelleth in our hearts by faith , eph . . get assurance of faith , and the dragon is cast out ; and get increase of faith , for the disciples of christ could not cast out devils , mat. . . not for want of faith , but for the weaknesse of it . cast into the earth . ] the third thing in the overthrow of the dragon , assigneth the place into which he was cast , namely , into the earth ; and that for two reasons . . to manifest and clear the certainty of his overthrow , and the churches victory ; as goliah was seene to be overthrowne , when david threw him downe to the ground . . and more specially to shew , who they bee whom the devill now tyrannizeth over ; hee was thrown out of the boūds of the true church , & now he exerciseth his rage in the earth , that is , among reprobates , carnall , and earthly minded men ; whether heathens , without the pale of the church , or carnall gospellers , who are within her lappe , but , rejecting the power of grace , sticke to earthly profits , courses , & affections ; amongst all these the dragon still domineereth , and ruleth them all at his wil , who reject the rule of god , and his sonne jesus christ. quest. why was he cast into the earth , and not into hell ? if the lord could doe it , why did hee leave his worke imperfect answ. . our lord jesus christ wanted then no power , nor now doth lacke might to doe it , but can tread downe satan every moment to nothing : neither did christ leave his worke imperfect , but on the crosse performed all that was required , either for the full delivery of his chosen , or for the finall victory over all his enemies ; but his heavenly wisedome putteth forth this power , not all at once , but by degrees , and in some measure of time , which at length is to take full and perfect effect ; for christ must tread all his enemies under his feet , and they must become his footstoole , cor. . . this place speaketh not of an absolute ejection out of the church , for satan was afterward let loose for a thousand yeares ; but of a limited restraint of him ; first , to a certaine time and place , that hee could not oppresse the young and tender virgin of christ , either by upholding heathenish idolatry , or by hindring the free course of the gospell , and religion of jesus christ ; and , secondly , to a certaine measure , for he was not so cast out of the church , as that hee ceased to molest and tempt the godly , or that he spared to doe what he could to hinder and disgrace the christian religion , but he was so farre cast out as that hee could not exercise his whole and former power , either in violence of temptation , or recover so soveraigne authority among the heathens , as a little before hee had exercised . quest. but had it not been better for the church , that the lord jesus had cast him downe into hell , and confined him there ? answ. . satan is already cast into hell , and there reserved in chaines of darkenesse to the judgment of the last day , pet. . and iude . but that is by the generall sentence of god upon him for his first apostasie , which our text aymeth not at , which is a speciall sentence and judgement in one particular . again , that generall sentence is now in execution upon him , but not fully and perfectly till the day of judgement : till which time for the revenge of the wicked world , god suffers the evill spirits to range as lyons , to the hurt of men . . it is not prejudiciall , but profitable to the godly , that sathan is cast into the earth , and not shut up in hell . not prejudiciall to the elect : for hee prevaileth onely against the wicked called here the earth , into which he is cast . it is not denyed , but that hee may and doth molest the godly , but his molestation hinders them not , but hasteneth them to their happinesse . it is profitable for the church sundry wayes , that god still permitteth sathan some power in the earth . . that wee might see how strong and furious our adversary is , and what need wee have of gods power to restraine him . . to manifest the glory of god , both in the admirable confusion of this strong enemy , and in the no lesse powerfull defence and protection of the elect. . to shake us out of pride , security and forgetfulnesse of our selves and our estate , who are in daily encounter against the dragon . . to quicken and excite our prayers , faith , watchfulnesse , which wee would easily give over if we had no tempter or enemy . note from this , that the devill exerciseth no dominion , but in and among wicked men . for hee is cast out of the church into the earth , and there among earthly and carnall men holdeth his power still . ephes. . . the prince that ruleth in the aire , worketh among the sonnes of disobedience . thes. . . sathan worketh in antichrist by all deceiveablenesse of unrighteousnesse , in them that perish . cor. . . the god of this world blindeth the mindes of infidels , or unbeleevers . and why ? . sathans raigne is in the reigne of sin , that is his scepter : a wicked heart , in which sinne raigneth , is his chaire of estate . but sinne raignes not in the elect that are under grace . rom. . . . sathan being the prince of darknesse , rules in the kingdome of darknesse , whence wicked spirits are called rulers of the darknesse of this world . ephes. . . the devill is the father of all spirituall darknesse , of lies , heresies , false doctrines , false worship , and all workes of darknesse . this is the world of darknesse , in which hee ruleth as a king in his kingdome . but the godly are gotten out of this egypt , out of the reach of this hellish pharaoh , and are gotten into goshen , the church , where light is : ephes. . . ye were once darknesse , but now are light in the lord. . sathan is the father of sinne , and sinne is the mother of death , by which necessary connexion appeares who are his subjects , over whom hee holdeth his full and absolute power , to weet , a world of dead men , dead in trespasses and sinnes , destitute of the life and spirit of god , and as dead men , laid and buryed in the earth : among these hee ruleth . as the demoniake in our saviours time lived among the graves and there tyrannized , so doth sathan , being cast out into the earth , which is as another golgatha . but the godly are quickned by christ , being formerly dead in trespasses , and live now the life of the sonne of god , and have part in the first resurrection , gal. . . and so are exempted from the power of sathan . which is a ground of comfort to all true hearted christians that stand in the spirituall combate . . thou fightest against a conquered and bound enemy , who is cast out of all thy lords dominions . . hee is cast into the earth , and keepeth state in the world , as the god of the world : but thou art called out of the world , and brought from the earth . object . if hee be cast out , how comes it to passe that i am so afflicted with horrible , hellish , and violent temptations ? answ. . the dragon is not cast out of all power , till hee bee cast into hell , but hee is cast out of full power in the godly . . there is a reserved wrigling power of the dragon which may assault thee , but hee shall never hurt thee that art one of gods chosen , neither by his temptation , nor persecution . for first , though they may afflict and exercise thee , yet all the gates of hell cannot overcome or extinguish thy faith . secondly , though they may trouble thee , and hinder thee in the way , as the moabites did israel by their wiles , yet can they not in the end of it , which is life and glory . thirdly , though they may hinder the sense and comfort and joy of thy salvation , yet can they not the right , nor assured hope of thy happinesse . object . i finde these temptations prevai●e in mee , and if the devill raigne in sinne , i feare he is not cast out of mee . answ. there is the least feare of that sinne that is most feared . the feare of sinne keepes downe the raigne of it . but for the strengthening of such as are in combate , we must know , that the best have sinne , but sinne hath not them , the best slip and fall , but lye not in falls , the best do the acts of sinne , but not habitually : they trade not , nor walke in sinnes , at least with delight , as men in a pleasant way : the best have flesh , but walke not according to flesh . and therefore , although thou findest sinne present with thee , yet if thou canst finde the power of it weakened , if thou sometimes sinnest , but art so farre from tumbling and trading in sinne , as that thou hatest what thou doest , all is safe , the dragon is cast out for all that . . here is a rule of tryall , to know our estate , whether wee belong to heaven , or are yet in the earth under the dominion of sathan . if sathan uphold his power and state in sinne and unrighteousnesse within thy heart , thou art apparently in the earth , and of the earth , christ hath no part in thee , nor thou in him . art thou an enemy to grace , to the doctrine of grace ? art thou a stubborne and obstinate sinner , an enemy to the perswasions of the word and spirit ? a sonne of disobedience , a rebell against all thou hearest ? art thou a lover of thy sinnes , an hater of them that hate and discover them ? art thou of the dragons trade , and walkest in fraud , lying , accusing , and envying gods children ? dost thou cast thy selfe out of the church , and wilfully excommunicate and separate thy selfe from god , from his house , and worship , from his saints and people ? now this doctrine tells thee , that for these accursed qualities the devill himselfe was cast out by christs victory , and so shalt thou as an enemy of christ : shall christ cast him out , and keepe thee in , who resemblest him ? no , confounded shall ye be together , and eternally excommunicate from god and his church . . this is a ground of instruction ; if sathan bee once cast out , to keepe him out , and let him enter no more . when christ cast out a devill he said , go out of him , and enter into him no more . so hee never recovereth his power against the church againe , being once cast into the earth . apostasie and revolt from the truth once received , gives him a stronger and surer possession then before . for he never comes againe , but hee brings seaven worse spirits then himselfe . and now seeing that sathan is cast out of our church into the earth , let us not turne to worldly rudiments , and that earthly religion and doctrine of popery and antichristian idolatry , which is from earth , set up and upheld by earthly power and policie , thrusting it selfe on the world by serpentine craft , lying , pretenses of miracles , martyrdome , concord of doctors , perpetuall succession from the apostles , &c. but let the dragon rage and dominere in the earth whither hee is cast , and in that fleshly doctrine which carrieth away earthly and unstable men . let him make spoile in his owne dominion , amongst papists , and idolaters , and hypocrites , and atheists . let us keepe that pretious truth , which is committed to us , and hold fast that which michael hath wonne for us ; shall wee runne after the dragon cast into the earth ? consider hereunto : . how can that be a religion of god , that openeth a wide gate to all manner of hatefull and unnaturall sinnes , by licenses , pardons , before and after , sanctuaries , &c. that exempts subjects from lawes , obedience , oathes , and allegiance to princes : that under pretence of christ is a catholique heresie against the whole foundation ? . there is but one way to eternall life , by jesus christ : stray out of this way , and you runne most assuredly to perdition . . esteeme the truth above wealth , peace , or life it selfe , because god hath magnified it above all things . . consider the force of errour , as the secret working of poison , and who they be that are given up to antichristian lies and delusions . . thess. . . . considering the danger of the times , and the businesse of the limbes and agents of antichrist , beware of three things . . of false prophets , who come in sheepes cloathing , and call themselves catholique doctors : know them by their fruits , their seditions , warres , treasons , massacres , stabbing of princes , powder-plots , arming of subjects against their undoubted soveraignes , &c. they are locusts , spoiling , invading , and eating up kingdomes . . beware of the leven of popery , of their impudent and lying bookes which they spred boldly , and busily , of curious and alluring pictures , and all false arts to deceive us . . beware of conversing with such too much , out of desire to please some . touch no pitch . in a word , remember what yee have beene taught concerning the whore of babylon , how you have beene called out of her , what destructions they have provided for us , and what plagues god hath provided for them . this of the first point . . note this , that wheresoever jesus christ , the great michael , commeth , there the dragon is throwne to the ground , and cast from his state and power . this seed of the woman breakes the serpents head . this lyon of the tribe of judah conquers and casts downe the roaring lyon , both in himselfe and his members . this michael is hee that sits on a white horse , and hath a bow in his hand , revel . . . that is , the word of the law , and gospell , whence hee shoots deadly arrows to wound his enemies , psal. . . and to him is given a triumphant crowne , beeing the king of glory , and he goeth out conquering that hee may overcome . the proofe hereof appeares , by considering the two wayes of michaels comming . hee comes , . in person . . in spirit . . michael , in the dayes of his flesh , and infirmity in his owne person encountred all the devils hand to hand , subdued all the devills he met withall , and healed all that were oppressed with the devill yea if there were a legion in one man , hee made them come running , and couching , and begging forbearance . hee imposed them silence by a word , and by the same cast them out of their hold . . hee comes in spirit , by the powerfull preaching of the gospell , by which sathan was so bound up , and cast out of his rule , that the exorcists could no longer practise their devillish arts . act. . . when the gospell was preached in samaria , the great power of simon magus , which had madded the people , vanished and came to nothing . act. . . the spirit of the pythonisse was driven away at philippi by the gospell preached by paul , act. . . after the ephesians had received the gospell , they burnt their magicall bookes , and had no more to do with those devillish arts . that is famous , which suidas reporteth of the oracle of apollo , when augustus cesar under whom christ was borne , asked , who should rule after him , no answer was given but this : the hebrew child who is king over the gods , commands mee to leave this temple , and get mee to hell : now therefore go quietly from these our altars . to which wee will adde that of porphyrie , a deadly enemy of christ , and a scoffer of christian religion , who ( as eusebius cites him ) hath these words : nowadaies men marvell that our city is so many yeares together annoyed with the pestilence ; whereas esculapius and the other gods are farre gone away from it : for since this iesus is worshipped , we can get no benefit by the gods . one reason of the point is taken from the end of christs comming , which was , to dissolve the works of the devill , . ioh. . . to shake downe his kingdome , and destroy his power . all the worke and office of christ is but to cast out the dragon . the strong man had bound all mankinde hand and foot , . from doing good . . unto punishment for doing evill . . from helping our selves . now a stronger then hee commeth and looseth the prisoners that were bound : his office being , partly to preach liberty to the captives by his doctrine , and partly to open the prison doores by his merit and obedience . another reason is taken from the power of his person , who is god and man : as god he hath absolute power and soveraigne command over all creatures , even the same joint power with the father , and the holy ghost , infinite , uncreated , omnipotent . as mediator ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god and man ) hee is by his office exalted at the right hand of god above all names , and principalities , to whom the father hath committed , and by whom hee executeth all power in heaven and earth : for the father ruleth all by the sonne . hence is his title , lord of lords , and king of kings , revel . . . the angell said , hee shall be great , luke . . and so hee was , for hee is the greatest in respect , . of his person . . of his office . . of his kingdome and command over all . hence must it follow , that the power , armory , and skill of the dragon is but impotency , folly and weaknesse , compared to michael , and must be hopelesse to prevaile , unlesse hee could bring also into the field divine power , and eternall majesty . the third reason is taken from the powerfull meanes with which christ commeth armed , and furnished against the dragon : and these are five , . a powerfull death , which is of more strength than the lives of all men and angels ; hebr. . . by death he destroyed him that had the power of death , that is , the devill ; iohn . . now is the prince of the world cast out ; but how ? by christs lifting up upon the crosse , for he saith , if i be lifted up . this michael hath spoyled principalities and powers upon his crosse , that is the charriot of triumph ; there hee tormented the devils , while they tormented him ; there they crucified themselves more than him , and , as haman , there they reared a gibbet for their owne execution . . a powerfull resurrection , wherein he mightily declared himselfe the sonne of god , rom. . . a worke passing all created power , either to doe , or hinder from being done ; for whereas his powerfull death was properly the death of sinne , wherein the dragon ruled , so his powerfull resurrection overcomes the world , hell , the grave , in all which the dragon before tyrannized ; for hereby hee applyeth that salvation , which by his death he merited ; hee maintaineth that salvation , which he had formerly procured , and hereby raiseth up all his members to eternall life at the last , and great day of his appearing . . a powerfull ministery for the conversion of persons and nations , and casting the dragon out of his holds . i. in his owne person , preaching most divine and effectuall doctrine , with such authority and power , as never man spake so ; for michael carryeth a two edged sword in his mouth , so sharpe as that it pearceth and cutteth leviathan in peeces : and this doctrine was confirmed , partly with a most holy and innocent life ; so as when the dragon came he found nothing in him , iohn . , no power , no right , no matter to fasten any temptation upon ; being pure from all sinne , both in nature and act ; partly with most powerfull miracles , evidences of his divine person , because they were performed by his owne power , and such , as the dragon could neither resist , falsifie or imitate . ii. in the persons of his servants , whether prophets , apostles , or pastors . when the disciples were sent out into judea to preach , they returned to christ rejoycing , because the devils were subdued , and christ said , he saw satan fall downe like lightning , luke . . how suddenly the sound of the gospell was carried into all nations by the apostles , and the world conquered unto christ , appeareth in the epistles of paul ? then went downe paganisme , idolatry , atheisme , and the walls of hellish iericho were soone throwne downe by the sound of these rammes-hornes . and at this day , how doe the faithfull pastors hold forth the shining light of truth , to destroy and cast out heretikes , and the numberlesse droves of false teachers and seducers , out of the church ? for as the devils were not able to withstand one word of christs mouth in his flesh and infirmity , so the same word is no lesse powerfull in the mouths of his ministers , with whom himselfe is present to the end of the world . . he comes with a powerfull spirit , a spirit of fortitude and unresistable strength , by which , as hee upholds the whole frame of the world in the estate of nature , so also the whole frame of the church , and the whole state of grace in the world renewed , and called out of the world : this spirit is not powerfull onely in the head , to foyle the dragon , but in every member also , who cast him out , and tread him under their feet , rom. . . . he comes with a powerfull arme of justice , to revenge and confound all enmities spirituall and corporall ; this our ioshua hath set his feet on the neckes of five kings at once , and daily casteth out the dragon by the miserable destruction of tyrants and enemies , neroes , domitians , dioclesians , trajans , valences , &c. and at last shall make all his enemies his footstoole . now seeing onely the power of jesus christ can cast out the dragon , let us make much of the presence of christ , and rejoyce in it : magicians have devised many wayes of casting out devils , as amulets , words , characters , but all diabolicall ; papists have devised holy-bread , holy-water , salt , herbes , lights , crosses , the word jesus , or some part of the gospell to charme or ex●rcise devils ; of the same diabolicall invention , and intention with the former ; but christ is present with no such sorceries , neither doe they cast downe the dragon , but hold him up : satan is not cast out by beelzebub , except by compact and collusion ; but the lord hath appointed the holy ministerie , and in it hath promised his presence , and in that hee commeth to cast out satan ; the way to keep satan downe , is to embrace , and rejoyce in an holy and powerfull ministery : this is the hammer of heresies , the sword against his temptations , the touchstone of errour , the whetstone of grace , the rule of prayer , and a whole armory against all the enterprises of the dragon . he that findes the power of the ministery casting downe the dragons power in his owne soule , will sticke to it , as to the arme of god , nothing shall be of power to plucke him from it , being the power of god , and the wisedome of god. every man saith , hee will cleave to christ , and the power of christ , for he onely can foile the dragon , but renouncing the ministery , thou renouncest christ , who hath said , hee that receiveth you , receiveth mee ; and hee that refuseth you , refuseth mee , luke . . againe , note hence the reason , why the powerfull preaching of gods word is so generally resisted in the world , namely , because all wicked men ( whatever they professe ) are friends with the dragon , and chuse to be under his power ; as for the power of christ , they renounce it , and say plainly , we will not have this man to rule over us , nor endure his yoakes ; as for example . . why doth satan so oppose the true preaching of the word , but because hee feeles the power of christ in it hāmering downe his kingdome of darknesse ? hee stormes not at frothy and foolish preaching ; onely faithfull preachers beare the burden of his rage : christ and his apostles , and all faithfull pastors , he opposeth , he slandereth , because christ is powerfull in them against his kingdome , and not in others , . what is the cause that antichrist cannot indure the scriptures , but disgraceth them with vile terms ? or that he doth preferre fables and devises of men before them , shut them up and imprison them in cloysters and unknown tongues , punish the reading of them in the mother-tongue with death , & c ? but because , being an enemie to the power of christ , hee findes it the weapon which hath wounded him , and must slay him , and the rod that christuseth to smite him downe ; no winde can so blast herbes , as this breath of christ blasteth him . the arke cannot stand up , but dagon goeth downe ; christ and antichrist cannot stand together . . why doe the idolatrous countries of spaine , italy , france , and the rest sticke so fast to the support of antichrist , and keepe life in him , and cast him not out as other countries have done , but because christ is not come among them ? they resist his power , and the rod of his power , they suffer not the breath of christs mouth , the preaching of the word among them ; and where doe papists increase at home , but in rude and untaught countries , where christ is not come in the power of his word ? . why doe our papists , both recusants and church papists , most resist and disgrace painfull and diligent preachers ? these cannot be indured , preach damnation , are authors of faction , enemies to authoritie , &c. but the very reason is , because these comming in the power of christ , are the greatest enemies of antichrist , their good father and friend ; for if there bee idle or corrupt preachers , they like well , because they know these are speciall friends to their friend ; for if the spirit of christ breath not in him , who stands in the roome of a minister , antichrist may , and doth stand in full state and strength for all him . . why doe many formall protestants , that say they wil be saved by christ , so directly and manifestly resist the power of christ to salvation , and doe the dragon so good service , as none more ? as , first , by spurning against wholesome doctrine , and turning the backe contemptuously and professedly on the house of god : this man plainely speaketh , that he will not suffer the dragon to be wronged , or dispossessed out of his hold and heart ; but , like an old gadaren , hee had rather have a legion of devils nestled in him , than indure the presence of jesus christ. . by resisting the holy ordinances of christ , & indeavouring to cast out christ in his gospell ; proclaiming hereby , not onely that the devill is not cast out of his own soule , but that himself is an open enemy to the power of christ ; for hee that would hinder or stop the breath of christs mouth in the mouths of his ministers , or that furthereth not the gospell by all his power , is an open enemy to the kingdome and scepter of jesus christ. . by making the preachers of the gospell ( by whom the lord jesus casteth out the dragon ) their buts and markes to shoot their poysoned arrowes of despight and bitternesse : well may they know , that the strong man keepes the hold of their hearts , and that christ , a stronger than hee , is not yet come to dispossesse him ; for therefore hate they the servants , because they hate the master , which is the very same office that the dragon injoynes them , and the very proper worke of the dragon . this being so , let so many as would shew themselves friends of michael , submit to his power , holding it a singular priviledge , that wee may bee employed in upholding the power of christs kingdome , and the rod of it . one of the chiefe priviledges of the church of the jewes , was , to keepe gods oracles in the letter , rom. . . but it will bee our preheminence above them , to locke up the true sense of the word in our hearts , by which christs power puts forth it selfe in our hearts ; so wee shall provide for our selves ( with mary ) that good part , which , when the outward ministery may bee taken from us , or we from it , shall never be taken from us , nor we from it . . we learne hereby , not to despaire of any mans finall estate , bee hee never so wicked ; for though the strong man have him never so fast , a stronger than hee may come , and rescue him out of his hands : the demoniacke , whom none could tame , but in his fiercenesse and fury brake all bands and chaines , as sampson did the greene cords , yet christ by one word tamed him , and brought him suppliant to him ; so men that are possessed with lusts , as with so many devils , that breake through all lawes and yoakes of christ , as if they were spiders webs ; the threats of the word are as the flaxe on sampsons armes , the promises of the gospell are tastelesse and despised , as the blessing was by prophane esau ; yet time may come that christ may meet with these , his powerful word may tame them , and bring such out of their fury and madnesse . they are then impudent and shamelesse in their slanders and false assertions , who say , wee say they are damned , or they are reprobates , &c. wee say , hee that is an idolater in his heart , or is an hinderer of gods word , a slanderer of the faithfull preachers of it , a scorner of godly persons or exercises , a defier of the duties of holy religion , a persecutor , to his power , of innocent men ; this man is for the present a wicked man , and in the way of destruction , and all gods curses hang over his head , and , if hee repent not , hee shall bee surely damned : but doe wee therefore exclude him from repentance ? doe we shorten the arme of god , or stint his mercy , that hee may not recall such a one at his pleasure ? may not this man , who is a saul to day , breathing out nothing but slaughter , threatning , scorne , and slander against the saints , become a paul to morrow ? who can intercept christ in his way , but hee may meet with such a man , and unhorse him , and strike him downe and tame him , and make his scales fall off his eyes , and bring him to say , o lord , what wouldest thou have mee to doe ? can hee tame and cast out the dragons and devils , and cannot hee tame and subdue wicked men at his pleasure ? farre he goeth ( we say ) that never returneth , but wee know not who it is that goeth so farre . whosoever therfore casts such scandalous and reproachfull falshoods against godly preachers , bewrayeth , either want of understanding of that hee heareth , or desires maliciously to accuse ; a fearefull guiltinesse of conscience , which it will bee time to looke unto , lest , while it accuseth it selfe for want of other accusers , the lord say one day , evill servant , out of thine owne mouth thou shalt bee judged . . as christ , where-ever hee commeth , destroyeth the worke of the devill , so every christian , where-ever hee commeth , must stand with christ in this great worke , and every where according to his calling and gifts , cast out the workes of the devill : for why ? first , every souldier must stand with his captaine and generall in his warres ; and our very name of christians sheweth , with whom , and under whom we must take part . secondly , the promise of our baptisme , and our vow openly and solemnely made , bindes us to stand out against satan ; for therein wee have taken our presse-money , and are ledd into the field . thirdly , wee are furnished with power , and covered with the armour of god from christ , that we might share in his victory , that as he did tread satan under his feet , so must wee . fourthly , wee are annointed , as kings , to maintaine warre , and to conquer satan , and plant our battery against the wals of hellish iericho . fiftly , the same spirit that is in the head , is in the members , the head and members have but one spirit , gal. . . christ breatheth the same spirit on all his members , ioh. . & the same spirit worketh the same things in the head and members , being the spirit of courage and fortitude in them both . sixtly , we never want just cause to bee at defiance with the dragon , being the greatest enemie of god , and of us , continually seeking to cast downe his glory , and us from our happinesse . now the duty being inforced by so many reasons , it will be asked , but how may wee be most fruitfully conversant in this service ? whereto i answer . . if we cast him out of our owne soules . and . if wee destroy his workes without us , in our severall places , according to the power and calling that god hath given us . within us we shall cast him out , first , by getting christ to come into us : for it is christs presence that casts out the dragon . and how may i get christ into mee ? answ. . heare him knocking in the ministery , attend to his words of promise , of threatning and direction , for these are his knocks ( by which hee knocks at many a deafe mans dore ) revel . . . . open the dore unto him , to receive him in . we open our hearts to christ by faith . as hee dwelleth in the heart by faith , so also by faith he is received in . ioh. . . . receive him by humility : hee dwells in an humble and contrite spirit , esay , . . thou must therefore confesse with that ruler , that thou art unworthy hee should come under thy roofe . mat. . . . by purging away sinne , by sweeping and sweetening the roomes of our hearts for him . thinke not now that christ will lodge any more among the beasts in a foule stable : prepare him therefore a roome in the inne of thine heart . . by loving obedience to his commandements : on this condition christ comes in , as hee promised , ioh. . . if any man love mee and keepe my word , my father and i will come in and dwell with him . secondly , wee cast the dragon out of our selves by proclaiming warre against our owne corrupt nature , and ruling over affections . wee can never overcome him within us , till wee have conquered our selves . as this is the greatest , so it is the first victory , to get under feet our owne uncleane lusts , motions , thoughts , and actions , which are the harbours and burrowes of wicked spirits , ( these serpents lie in these thickets ; ) to cast out envy , malice , drunkennesse , uncleanenesse , to ruinate and batter downe these holds of the dragon , and bring every thought into the subjection of christ , that when hee comes , hee may finde nothing in us . thirdly , wee cast out the dragon by carefull fencing , and watching our strongest forts and faculties . the dragon keepes hold especially in ignorance of minde , in rebellion of the will , in corruption of the conscience , and having these forts , hee can command the whole man at pleasure . now to cast him out of these our most inward and highest forts , wee must deliver them up to jesus christ to bee informed , strengthened , commanded , and defended by him . hee onely is able to keepe what wee commit unto him . fourthly , wee shall cast out the dragon by suffering christ still to draw us to himselfe by the power of the gospell , and to fashion us daily unto holinesse , ioh. . the prince of this world cannot be cast out , till christ draw us unto himselfe : who as he draweth by his word which is called the arme of god , and by his spirit moving in those meanes , so must wee give up our selves to be ruled , and moved by his word and spirit . these motions and directions cast out , and keepe out satanicall motions and temptations , by which hee holds up his rule and state . without a mans selfe , every godly man must strive to cast downe the power of sathan every where : both by christian profession , and christian conversation . by christian profession , manifesting it selfe in foure maine practises . . upholding to his power wholsome doctrine , which is the rod and scepter of christ , and by the zealous maintaining an holy ministery in which christ casteth downe the dragon . shall jesus christ seeke in the ministerie to cast out the dragon ? then wo to those that oppose ministery . shall jesus christ striue by holy and sound doctrine to subdue the power of the devill , whose kingdome stands in lies and errors ? wo then unto those unhappy men that shall seeke to bring in the dragon againe , by broaching or defending false doctrine , heresie , popery , idolatry , or antichristian delusions : who instead of the ministers of christ would bring in the vassals of antichrist , priests , jesuites , locusts , and impostors . in promoting piety and the reigne of christ by grace in others . for true religion practised , promoted , encouraged , propagated , casteth out the dragon , and onely that . what unhappy men are they , and apparent limbes of the dragon , who disgrace and discourage godlinesse every where ? who plot to cast out piety , religion and all godly men ? is this to joyne with michael in casting out the dragon . . in forwardnesse in doing good , which glorifieth god , and honoureth our profession . the dragon would set up his kingdome by pretenses of great workes of mercy , charity , building of churches , and hospitalls , &c. and antichrist is bold to outboast all professions in such pretenses . but wee must bestirre our selves , that neither papists nor hypocrites put us downe in workes of mercy , love , or charity : that wee may honour our profession , by a readinesse to every good worke . . in readinesse constantly to suffer for the truth , and fearlesly to sticke to the gospell : that , as our lord subdued the dragon by giving witnesse to the truth , so should wee by maintaining the same truth to the utmost of our power , and the last drop of our blood ler ephraim divide his heart betweene two religions : let the fickle galathian change his judgement in maine points : let the ephesian fall from his first love : let profane dogs , and swine fall backe to generall revolt and apostasie , . pet. . . as none are more serviceable to the dragon then these , so none give him a greater blow then constant witnesses and martyrs , none so much cast him downe . by christian conversation also must every christian joyne with michael in casting out the dragon : and this , partly at home , and partly abroad . i. a man can never bee good abroad , that promotes not piety at home . hee that hath cast the dragon out of his heart , will also cast him out of his house : which is done , . by setting up the service and worship of god in his family , that hee and his house may serve the lord. hee whose heart is a temple of god , his house shall bee a church and a little bethel : there shall be no roome for swearers , drunkards , riotous persons , scorners , nor sonnes of belial : for these are the brood of the dragon . . by preventing and wisely resisting the speciall sinnes of the calling ; all crafts and deceitfull mysteries , by which the dragon over-reacheth most men in the carrying of their speciall calling . a godly christian in these will not , as others , do what others do , but what himselfe hath warrant to do : hee will not make his calling a service of the dragon , but subordinateth it to his generall calling , wherein hee acknowledgeth himselfe a servant to jesus christ. . by waching narrowly those lusts , in which the dragon thrusts himselfe on to disturbe and throw downe gods worship in the family , as anger , and wrath , which hinder prayer ; worldlinesse or unfruitfull employments , which thrust out or ingrosse the times of family-duties . when the dragon had drawne david from his watches , it was easie to imploy him in strange services of sinne . ii. abroad a christian must take his lords part against the dragon : both in respect of good men , walking fruitfully , and watching good occasion in the communion of saints , instructing some , comforting others , guiding others in the way , lovingly counselling , reproving , encouraging , &c. and in respect of evill men : . if corrigible , and hopefull , helping them out of the snare and power of sathan : saving some with meeknesse , and pulling others out of the fire . . if wilfull , or scornfull , either avoid their company and all needlesse society with them , because the dragon mightily prevailes in infectious society : and it is an unequall yoking , . cor. . . . . or if thou beest cast into their company , bee undaunted in good causes , and give them no place , nor feare their forces in thy lords quarrell ; nor basely stoope to honour ungodly persons for private ends : nor shew a willing minde to repent of any thing well done . this daunts the dragon and wicked men , and brings much honour to our honourable profession , and his angels were cast out with him . ] the fourth generall in this verse is , what company was cast out with the dragon , namely his angels . by the angels of the dragon wee understand : . all those wicked persons by whom the devill putteth forth his power against the church , as wicked angels , wicked tyrants , wicked teachers , and all wicked men and agents . . all wicked meanes and instruments , by which hee had executed his malice against the woman , as the power of his cesars , the policy and counsell of his prudent senators , the sophistry of his hereticall teachers , the sorcery of his idolatrous priests , and oracles . all these and the like meanes , by which the dragon set up , and held up his rule in earth , were cast into the earth whence they were taken . and by casting out of them , wee meane not a totall ejection from all molestation of the church , but such a breaking of their power as they could never prevaile against the salvation of any member of the church , neither against the happy proceedings of the christian religion in the infancy of the church , at which age our text aimeth . where the dragon is cast out , all his angels are cast out with him . . ioh. . . little children , yee are of god and have overcome them : whom ? every spirit that confesseth not christ , every enemy of christ. . if the head be cast out , how can the members thinke to stay ? if the generall of the field be cast to the earth , how can the confused and stragling army hope to prevaile ? when david overcame goliah , hee foiled the whole host of the philistines , so as israel fell upon them , and slew them : so this sonne of david , overthrowing the hellish goliah , chased all his angels and forces with him . . the same justice layeth hold on principals and accessaries . in the dragons angels were , first the same enmity against the woman that was in the dragon , gen. . i will put enmity betweene thy seed and her seed , as betweene thy selfe and her . secondly , the same desert and merit : for the angels fought against the woman , as well as the dragon , vers . . the messengers of sathan cease not to buffet the saints . as paul. thirdly , the same sentence and execution against the angels , as against their head , the dragon matt . . — prepared for the devill and his angels , both issuing from the justice of god , who spares not the angels that sinned . . pet. . . . the perfection of michaels power cannot but encounter and conquer as well the angels and agents of the dragon , as the dragon himselfe . the power of his god-head is a full store-house to minister unto him all fitnesse and furniture to encounter all the agents and angels of the dragon . the truth whereof wee shall easily discerne , if we cast our eyes upon the chiefe organs and instruments of the dragon , called his angels , whom our michael hath cast out and made his footstoole . the first are heretickes , and false teachers , and these angels of the dragon transforme themselves as if they were angels of light : but michael the true doctor of his church casteth them out , and raiseth up pastors according to his owne heart in their stead , so that the elect shall not bee seduced by them . this is a fruit of his powerfull ascension , ephes. . . . the second sort of the dragons angels are tyrants and wretced persecutors of the truth , and these stoutly and incessantly fight against michael . but christ the true king of his church resisteth and confoundeth them by the rod of his power , and instead of them raiseth us kings and princes to bee nursing fathers and mothers to the church . thirdly , wicked men and hypocrites are angels of the dragon , and under the name and colours of christ fight against christ , but cannot prevaile , for michael is the true sampson , who with the jaw bone of his owne mouth smites them downe , heapes upon heapes . fourthly , the great angell of all under the dragon is that great antichrist , who now sits at rome , and hath many yeares furiously fought against the whole kingdome of christ : but our michael is well appointed against him : for hee blasteth him with the breath of his mouth , and will consume him with the brightnesse of his comming , and the time hasteneth wherein hee shall be cast out of the church , as dung of the earth . . the perfection of michaels victory argueth all the angels of the dragon to bee cast out , as well as himselfe . for first , otherwise the little stone had not broken to pieces all the kingdomes opposite to it selfe , as the prophesie is . dan. . . but it hath broken the whole kingdome of the dragon , by setting up , and upholding a kingdome of grace , the least , lowest , and weakest of whose subjects are too strong for the whole gates of hell to prevaile against . secondly michael had not perfected our salvation , had he not perfected his owne victory in the totall abolition of his enemies , and in leaving no hurtfull thing in all the mountaine of his holinesse . but do we not see many angels of the dragon unconquered , many false teachers , tyrants , persecutors , haters of the truth , papists , and the great antichrist , that scarce afford the church any good day , nor never cease her v●xation ? how then are all the angels cast out with him ? i answer , . they are all cast out already in respect of our head , whom they cannot reach now sitting at his fathers right hand : and as to him actually , so to us the members virtually , and potentially , who must needs partake of his victory and tryumph over them all : but wee must for the time rest in his most gracious ordination , who so communicateth his victory unto us , as wee must receive it , first , by faith , and then by fruition , first in hope , and then by sense ; first in part , and then in perfection . . they are all cast out already , in respect of the sentence which is past on them all ; but he waites a fit time of execution , when the just and full time of the ripenesse of sinne and judgement is come , when hee will be sure to recompence the flownesse of his comming , with weight of revenge ; and if any of the dragons angels escape freer in this world than other , a greater vexation belongs unto them hereafter . . the lord hath cast out all enemies , so , as may stand both with the freedome of his justice , as also with the time of his patience and connivence ; both to cleare his righteousnesse in revenging , and to make them inexcusable ; the former in that he was so slow to wrath ; the latter , in that they foreslowed their amendment . . michael hath cast out all the dragons angels , in respect of the church , not from vexing , but from hurting it in matter of salvation , and so as may stand with his churches profitable exercise and excitation . in these foure regards they are all cast out , with their head. here is terror for al the angels & agents of the dragon , who hence may perceive , that jesus christ hath already got the same victory over them , as over the dragons and devils themselves , and duely waites a fit time for full execution and manifestation : consider what a fearefull thing it is to bee a wicked man , a servant of sinne , an enemy of grace , a scorner of religion , or religious persons or exercises , a sabbath-breaker , a drunkard , a vicious person , an unbeleever or impenitent person , here is an angell of the dragon , who , if hee persist in this estate , is as certainly cast out into destruction by christ , as is the dragon his head and mover ; what else doth our saviour teach , mat. . . but that the dragon and his angels are equally accursed , and wicked men sunke downe in the same curse as they , all of them being equally against christ , and christ against them all ? our saviour , for the comfort of the elect , saith , iohn . . where i am , there shall my servant bee ; so in proportion , where the dragon is , there must his angels , and agents bee . object . but i hope for salvation by christ , i am baptized , and come to church , and heare the word , and love god above all , and my neighbour as my selfe , &c. answ. many shall come to christ at the last day , and professe as much , or more , and yet , being angels of the dragon , are cast out with him , mat . . thou art not an open enemy ; yea , but art thou a covered & secret enemy of christ ? no pretence or conceit of a good estate can hinder thee from being an angell of the dragon , or from being cast out with him first , if thou discernest not the things of god , but art uncapable , unteachable , savouring the things of the flesh , not of the spirit , and findest most sweetnesse and contentment in the things of this life , thou art apprently cast out as yet with the dragon , without the kingdome of god. secondly , if thou hearest never so much , and blessest thy selfe in thine iniquity , if thou hearest for fashion , without conscience or desire after gods wayes , if thou secretly loathe or fret at the word powerfully preached , or holdest any sin against it , it is a deadly favour to thee , thou art cast out with the dragon , to whom also it is a sentence of damnation . thirdly , if thou avoidest the society of godly men , and in heart lovest not such as bee truely religious , but hatest them , because they follow goodnesse , and hauntest with wicked and profane persons , and delightest in them , runnest with them , and chusest them for thy companions , thou art as yet in the same darknesse with the dragon , iohn . . fourthly , if thou speakest evill of the way of god , and despightest the truth , revilest such as more openly professe it , disgracest the publike or private exercises of religion , or discouragest such as undertake them ; thy profession keepes thee not from being cast out with the dragon ; michael hath cast thee out , having said , hee that is with us , cannot lightly speake evill of us , marke . . . from this glorious victory of michael over the angels of the dragon , note the vaine and bootlesse enterprises of the angels of the dragon against the church : they rage , and bragge , and plot , and fret , and all to cast the church out of the earth , but cannot prevaile ; for , first , themselves are cast out into the earth , their power and liberty is onely to hurt earthly minded men , that preferre earth before heaven , and contemne the heavenly truth preached ; but in regard of the saints they have short hornes , they can hurt none marked , sprinkled , or sealed . secondly , the church cannot bee cast out of the earth , unlesse the angels of the dragon were stronger than michael ; they may chase the church out of one corner into another , but out of the earth they cannot , because his kingdome is everlasting . thirdly , they are but angels of the dragon , and their head being spoyled of his power , what hope have they to prevaile ? did the papists consider , that being angels of the dragon , cast out already by michael , they are in extreme danger , it would abate something of the bragging , pride , hopes , and insolency ; did they thinke , that the great angell of the dragon , the antichrist of rome , were already cast out by the sentence and power of michael , it would abate their hopes : if it doe not lessen theirs , let it raise ours , that however they may afflict some particular church , yet shall they never obtaine their purpose , as they hope and desire , but shall bee cast out by michael , as the dung of the earth . consider three grounds hereof . first , that they fight against christ the truth , and the truth of christ ; they fight against the lambe , but the lambe must overcome ; and against the truth of christ , which is of that nature , that the more it is opposed and oppressed , the more it riseth and increaseth . secondly , consider how michael hath already cast them out in their projects and designes ; all deliverances of christian princes have beene from this victory of michael ; our owne countrey , and princes abroad , are instances enough , as in . . &c. thirdly , against all the angels of the dragon oppose our archangell , described in rev. . . &c. . a mighty angell , protector of his church . . comming from heaven , in a gracious and powerfull presence , to help his church . . cloathed with a cloud , once of flesh , now of divine majestie , as in the wildernesse . . a rainbow on his head , a league of grace and peace , first , with god , then from the rage of antichristian enemies . . his face as the sunne , enlightning his church , dispersing clouds and stormes , bringing faire gleames of warme comfort . . his feet as pillars , of power and might to sustaine his church ; and of fire , to consume the enemies as chaffe and stubble . . in his hand a little booke open , christ opens it to the world , and holds it open , though antichrist would shut up the truth , and did a long time . . hee set his right foot on the sea , and his left on the earth , that is , now takes power and dominion upon the continent and ilands , and raiseth christian emperours and princes , by professing the truth to restore him his right detained by antichrist . . hee crieth with a loud voyce , as when a lyon roareth ; the more that tyrants and antichrist roare , and rage against the truth , with their buls , the more doth this lyon of the tribe of iudah put forth the mighty voice of the gospel , and , as with rams horns , casteth downe the wals of antichristian iericho . . he sweares , in verse . that time or delay shall be no more , namely , not so miserable and mournfull as they were under the sixe trumpets , when antichrist domineired , and none durst resist , who would not be presently turned to ashes ; but better times should follow , both for the respiration of the church , and the overthrow of the tyranny of antichrist . lastly , the mysterie of god shall bee finished , namely , in the seventh trumpet ; an end shall bee of the tyranny of antichrist , and the church shall obtaine happy dayes . our papists thinke not of this time , viall , or prophesie ; let us rejoyce in the neare approach of it , which shall take them , as birds in a nett , in the evill day . . note the unspeakable happinesse and comfort of the saints , who are free from all the hurt of all the angels of the dragon ; so as neither things present , nor things to come can shake them from their happie estate ; for thus doth the apostle ( rom. . . ) boldly both glory and conclude from this perfect victory of michael over all the angels of the dragon . . for things present ; they are either within us , or without us . within us is a remainder of the power of the dragon , a bosome enemy , as dalilah , ever ready to betray us , our owne flesh ; and the dragon often ploughes with our owne heifer : but as neare and wily as it is , michael hath cast it out among the dragons angels ; not that it be not , but that it raigne not in us : our michael hath destroyed the body of sinne in us , and now , though there bee many damnable sinnes in us , yet there is no condemnation to beleevers ; sinne may cast us down , but cannot cast us off so long as michael puts under his hand : the blood of michael cleanseth from all sinne , and is never drie . without us is a remainder of the dragons power , partly in evill spirits , partly in evill men , both of them cast out by michael . evill angels will ever bee molesting the godly , because they weaken the dragons kingdome ; but to little purpose ; they may plucke at us , but cannot plucke us away ; they may reach at us by temptation , but michael , that saves us not alwayes from their tempting , saves us ever from their tyranny and dominion : wee are not free from tryall by them , but from the efficacie of errour we are free ; they may reach at us by accusation , by collusion , by delusion ; they will be filching the word from us , and sowing tares and errours among us , but by no meanes can hinder the salvation of the elect , nay , they cannot but further it ; for the case is not now with us , as it was in the first adam , from which height one apostate angell could cast us downe ; for that happinesse was in our owne hand and keeping , without a mediatour ; but this in the hand and keeping of a mediatour , and therefore all of them cannot cast us downe from it ; the gates of hell cannot prevaile : they perhaps may ( because they cannot hinder us in the end ) molest and vexe us in the way , by witchcraft , by possession , or the like ; as paul was buffeted by a messenger of satan , and a daughter of abraham was vexed eighteene years , and christs blessed body was afflicted and transported , by the devill , from place to place ; but michael hath foyled all of them , and made this , . onely a bodily and externall annoyance , by which hee hath leave to winne the wall without , not the castle of our hearts within , not the wealth of grace , not the center of good conscience . . a temporary chastisement to the beleever , which shall determine in death at farthest ; but in wicked men it is taking of eternall possession . . michael hath left a strong remedie of fasting and prayer , and covered us with the armour of god , that we may be more than conquerors , even of this molestation . evill men are malignant against the church , and raise up many a storme , and tedious persecution ; but all these angels of the dragon cannot hurt or prejudice their salvation ; nay , as iosephs brethren , while they intend evill , god will turne it to good : for , while they would chase them out of the earth , they chase them to heaven , as the aegyptians did israel to canaan : for , first , our michael hath made persecution a fire burning the bush , but not consuming it , or , as a stout generall , besieging the city of god , but not taking it . secondly , hee hath made the church persecuted , as a bush of sweet wood , the more scorched , the more fragrant and sweet-sented . thirdly , hee hath made the persecutors his scullions , to make bright his vessels , his fullers to whiten his children ; his goldsmiths , to melt his gold , and purifie it , not to consume it ; his threshers , onely with this flayle to beate out his wheate from the chaffe fourthly , he makes the persecuted as his worthies and champions , placed on the theater of the world , in whom hee puts forth his owne power , and makes them more than conquerours . fiftly , hee sets himselfe a companion in suffering , and they beare but the markes of christ , & are set in the right way , in which michael himselfe went to the crowne . now because the sword cannot cut asunder the union betweene christ the head , and his members ; nor the world ( the dragons sworne armour-bearer ) can foyle their faith and graces , but , as saul and his armour-bearer , who fell together , therfore are they also truely said to be cast out with their prince and captaine . . the things to come are those quatuor novissima , death , the grave , hell , and judgement , but all these are cast out likewise . . death in his nature is the devils weapon to murder all mankinde ; but michael hath made him , of an enemy , a friend ; of a gate to hell , a gate to heaven , ( to beleevers ) death is as a drone , who hath lost his sting ; and , as a fiery serpent , seemes to sting deadly , but one looke to the brazen serpent is a ready cure . this sonne of david drawes out this goliahs sword , to cut off his owne head ; yea , out of the eater , this sampson draws meat ; he makes death determine all the battels betweene the spirit and the flesh , and to conjoyne us nearer unto himselfe ; so as in the dolours of death , the saints , who onely taste of death , rejoyce and triumph , as moses on his pisgah , when he got the first sight of canaan . . the grave , which is a cave of death , and a dreadfull dungeon of rottennesse , and a darke vault of oblivion , is by michael changed into a sweet bed of rest , and the darknesse makes it but fitter to sleepe in , in which the body lyeth without sinne , or sense of paine , a member of christ , retaining for ever an happy union with christ , as well as the soule , of whom the whole beleever being a member , the grave can no more hold him under for ever , then it did the head himselfe , who having gloriously risen againe , by the same power will raise the members , which raised himselfe the glorious head . . hell in it owne nature is the appointed prison of the soule , separated from god. but michael hath shut up the mouth of it , and suffered the sorrows of it for all beleevers : and now it is onely prepared for the dragon and his angels . . the last judgement is as the day , in which pharaohs baker was hanged up , and his butler lifted up to his honour againe . the judge is michael , the judge of all the world , the churches husband : himselfe was condemned for beleevers , and will not condemne them for whom hee shed his blood . hee carried not their sinnes to lay them againe on themselves . lastly , here is a ground of tryall , to know whether the dragon be cast out of any man. if he be , then all his angells , and all his power is cast out in part with him . when saul was converted , and the dragon was cast out by the voice of christ , see how all his powers and angels were chased with him . ignorance and blindnesse of minde flyes away : the scales fall off his eyes . pride of heart , and pharisaicall righteousnesse goes after ; hee is strucke downe to the ground . disobedience and the command of sinne is gone ; lord what wilt thou have me to do ? wicked fellowship goes after ; he returnes no more to his companions , the jewes , but joynes himselfe with the apostles and beleevers . likewise in the gaolor converted , act. . marke how all the dragons angels were chased out with him : of a proud rebell he becomes an humble soule , sirs , what shall i do to bee saved ? of a despiser of the word , hee hungers after the counsell of it . he that had reviled paul and silas , now reverenceth them . hee that had inflicted stripes on them , now washeth their wounds . hee that had cast them into the dungeon , brings them out into his house , there hee sets meat before them , sets himselfe to heare the word from them , to bee baptized of them , and all his carnall joy was changed into joy that himselfe and all his houshold beleeved ; where wee see all the holds of sinne demolished , all the dragons studs and posts pulled downe at once ; this through-change must thou finde in thy selfe , in whom the dragon is cast out . for first , where the lord jesus commeth , hee smites all thy sinnes with his great sword , as esay . . hee rebukes them all , casts them from their power and raigne , and dissolveth all the workes of the devill , not in regard of their presence , but of their rule and command . secondly , as a prince or generall may hold a fort as well by any of his captaines , as by himselfe , so is it here : the dragon is not cast out where any of his angels are entertained : for as christ said of his ministers , hee that receiveth you receiveth mee , so may the dragon , of his angels , hee that harboureth you harboureth mee . thirdly , our rule is , to harbour no angell of the dragon , ephes. . . give no place to the devill , no not in any inordinate affection , as that of anger , which is mentioned , fourthly , thou canst not entertaine one angell of the dragon , but thou invitest a number with him , every one will bring seaven spirits worse then himselfe , no sinne can prosper alone , nor keepe it selfe warme , but le ts in a number more , even a chaine of many linkes . now therefore go to the rule and note of tryall . if thou hast cast out all his angels , the dragon is cast out , otherwise not . . if the dragon bee cast out , then the tares of grosse and fundamentall errours and heresies are cast out with him , so are atheisme , irreligion , hypocrisie : if the dragon be cast out , he leaves thee not an atheist , an hypocrite , an idolater , a contemner of godlinesse , a scorner of religion , a reviler of gods servants : these forts , and turrets are cast downe after him . but how are all the angels of the dragon welcome among ignorant and superstitious persons , willfull recusants , open contemners of the holy exercises of religion ! &c. . if the dragon be cast out , so is profanenesse of life , and corruption of manners . if the dragon bee cast out , hee leaves thee not a swearer , a drunkard , a filthy person , a lier , an usurer , a railer , a worker or lover of iniquity . if thou servest any unrighteousnesse , the dragon still rules , and holdeth up his power in thee to destruction . . if the dragon be cast out , so are his temptations , that they rage not , nor prevaile as formerly . it is true , the dragon will bee still buffeting beleevers , as paul , and will compasse them with temptations , and lay many traines and stratagems for them . but michael makes them withstand them all , and strenthens them to stand in the evill day , where others are cast downe , and with every temptation openeth a doore for issue . tempted may the beleever bee , but not led into , nor left in temptation . the ordinary prevailing of temptation in many , argues many angels of the dragon not cast out . . if the dragon with all his angells bee cast out there is no more sorting nor conversing with the angels of the dragon . the most apparent angels of the dragon are wisards and witches , limbes of the devill , and devils incarnate . to consult or consort with such as are in immediate confederacie with the dragon , is a marke and infallible brand of a man in whom the angels of the dragon are not cast out . an ordinary sinne in those who professe good things ; but for all their profession are in compact with the devill ; who without a covenant with himselfe , and faith in that covenant on the seekers part , doth nothing . more secret angels of the dragon are wicked men , and a note of the dragons ejection is separation from wicked society a●d company , from idolaters , from atheists , and scorners of goodnesse , from filthy drunkards and fornicators , from liers , and blasphemers , from gamesters and idle persons , in a word from all vile persons in whom the image of god bewrayes not it selfe . whom to forsake , consider . . the commandement of god , prov. . , and . cor. . . . can wee safely runne among them that have plague-sores ? or converse with theeves , and not be robbed one time or other ? thou must either commit or consent to their sinnes , if not by act , by silence . thou that canst brook all company , how is thy heart vexed at their sinnes , as lots ? . thou dost indeed harden and countenance them in their sinne , and shalt be undivided in punishment . therefore depart from the assembly of sinfull men : esteeme them angels of the dragon , as they are . vers. . and i heard a loud voyce saying in heaven , now is come salvation , and strength , and the kingdome of our god , and the power of his christ , for the accuser of our brethren , is cast downe , which accused them before our god night and day , after the great battell betweene michael and the dragon , the event and issue whereof was michaels victory and the dragons ruine and his angels , now follows the song of victory and tryumph : in which , . the preface . . the parts : which are two . the first containes the joy and glory of the church , verse . . the second , the wo and sorrow of the enemies , verse . wo to the inhabitants of the earth , &c. in the preface consider , . what voice this was . . whose . . why lowd . i. the holy evangelist saw in spirit , and predicted a great and chearfull noise , not of men wishing for good , but of a multitude chearing themselves , and congratulating together , in the victory of michael , and the ruine of the dragon . for this preface is a prophesie foretelling something to come , although delivered in time past , after the manner of prophets . ii. whos 's voice was this ? answ. sundry of great learning and piety hold this voice to be the joy and acclamation of angels in heaven for the happy victory of the church , because it is said verse . rejoyce ye heavens , &c. but this seemeth not to be so , for two reasons in the context . first , they say , the accuser of our brethren is cast out : but the angels are not our brethren , they are our fellow-servants , revel . . . and chap. . where the same greeke words shut out the word ( one ) in our english translation , which the new translation observeth . this is plaine in that opposition , heb. . . hee tooke not the seede of angels , but of abraham , that hee might be like his brethren , as the angels were not . secondly , these are said to overcome by the blood of the lambe , and by the blood of their owne testimony , or martyrdome , which cannot agree to angels , who can bee no martyrs . others hold it to be the voice & joy of the saints in heaven , who acknowledge us their brethren , and rejoyce in our joy , and in the overthrow of the churches enemies . but this being an exultatiō arising out of a particular victory , namely the first great victory of michael against the imperial dragōs , it is not so easie to conceive how the particular passages of the churches affaires may be knowne or revealed to the saints in heaven : for the brittle glasse of the trinity , blowne by the papists , is long since broken . it is out of doubt , that they do most perfectly rejoyce with us in the generall victory of michael against the dragon , and in the finall conquest of the church , and ruine of all the enemies , which they know well enough , and by better experience then our selves ; but that they rejoyce in the particular passages of the church on earth , wee may either doubt , ordeny it . neither can it be cleared , why they should more see the particular comforts of the church then her particular combats and sorrows ; which if they should see and not sorrow for , how could they be in perfect charity ? and if they should see and sorrow for , how could they be in heavenly happinesse ? i expound it therefore to bee the cheerfull noise of innumerable citizens of the church militant , provoking themselves to sound forth the majesty and praise of god , for his great mercy to his church , and his great judgements against the dragon and his angells . iii. why is it called a lowd voice ? answ. for foure reasons . . for the multitude of them that joyne in this victoriall and gratulatory verse and voice : the consent of many is called but one voice , even all the saints in those times were knit in one consent , all of them enjoying the benefit of the deliverance , as well as they that got the victory . . for the magnitude of the joy for so great a victory . it is fit the joy should be correspondent to the blessing ; which indeed was an heape or bundle of blessings , both spirituall and temporall . . because this victory was to be audibly proclaimed to the whole world , and not in a corner : every where shall these devout and divine notes testifie , how christ and christians have prevailed against all profane paganisme , idolatry and tyranny . . from the faithfull and sanctified persons it was very lowd , for it was beyond a voice : whereas in the slow and formall thankes of men without godlinesse , there is nothing be yong a voice , which can scarce get without their mouths , that either god or man may heare them . but this voice was joyned with faith , and feeling , and issued from fervencie and love , which were as wings to lift up and mount it to heaven , and make the earth ring againe ▪ from which warme and stirring affection if this voyce of praise did not proceed , it were still-borne , dead , without life and motion . all the faithfull whēthey see the overthrow of the enemies of the church , must break out into the joyful praises of god. psal. . . the just shall rejoyce when they see the vengeance , and shall say ; verily there is a god that judgeth . exod. . when pharaoh and his host were drowned , moses and miriam solemnly sung out the praises of god. so did deborah and barak in the overthrow of iabin and sisera , and appointed a song of tryumph , to be publiquely sung in israel , to keepe in minde and memory that honourable victory . iudg. . . and as here all the band of michael tryumph in the overthrow of the dragon and his kingdome : so was it alwaies the use of the church , to sing out the praises of god for the overthrow of the enemies . thus did they sing to saul his thousands , and to david his tenne thousands ; when hee had slaine goliah . . sam. . thus in hesters time , in testification of the praise of god and their owne duty , was instituted a feast to be annually kept for the destruction of haman , and the jewes joyfull deliverance . hest. . . but is not this contrary to christian and brotherly charity , which ought alwayes to wish , desire , and delight in the salvation and prosperity of men , rather then to rejoyce in their ruine and overthrow ? and that hatefull sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is condemned , as most unbeseeming christians . i answer : so long as it appeares not to us , that any enemy of god is destinated to destruction , we ought to pray for his conversion and salvation , alwayes attempering our prayer to the glory of god , the justice of god , and the amplifying of his kingdome . but where god hath revealed his justice , and now hope of amendment is cut off , in such persons wee must rejoyce that they are falne . but with two conditions . . with holy affections , not as they are our enemies , but as they are gods enemies , not rejoycing in the evill that hath overtaken their persons , but in the good that befals the church by the overthrow of their state , power , & courses , which were directly set against god. . with mixt affections ; consider them as men , so humanity bids us sorrow in their ruine ; consider them as men in whom the will and justice of god is revealed , and now piety steps in , and makes us rejoyce in the righteousnesse of it object . . oh but it is said in prov. . . bee not glad when thine enemy falleth , and let not thy heart rejoyce when he stumbleth ; how will this stand with this doctrine ? answ. the answer will bee plaine , if wee consider the enemies , and the affection here meant . . salomon speaketh here of private enemies , ( thine enemy ) such as have done wrong to us : wee may not rejoyce in any evill befalling our enemies , as ours : but our text and doctrine speakes of gods and his churches enemies , publike enemies , who through us , wound gods glory . . there is a twofold joy : some riseth of private affection , by which men are glad their injuries are revenged by god ; and this is an unwarrantable affection : the other riseth out of publike affection , and zeale for the glory of god ; and this is free from troublesome passions , and affections of private hatred , impatience , wrath , and private revenge ; and this the godly doe , and may exercise , when they see gods revenge upon the wicked , still retaining the graces of meeknesse patience , charity , and the like christian vertues : this joy ariseth out of spirituall causes , as the other out of fleshly ; and these causes are especially three . . the manifestation of gods glory , which seemed to be obscured in the oppression of the saints . . the manifestation of his justice upon uncurable enemies , whose conversion rather they had desired . . the deliverance of the church , arising from , and joyned with the destruction of the enemies ; and the former is the proper matter of their joy , not the destruction it selfe properly and simply . having now cleared the point by this explication , wee come to the confirmation of it by sundry reasons . . the lord , who needeth no praise from us , being eternally happy in himselfe , yet bindeth his church and people straightly to the duty of thankefulnes for taking their part against the dragon : for first , it is the condition on which hee conferreth this mercy , psal. . . i will deliver thee , and thou shalt glorifie mee . secondly , he will have us to acknowledge no merit , no desert , or power in our selves to helpe our selves , that all our rejoycing , dependance , and glory , may be in his love and mercy . thirdly , it is his rent and tribute , due from us for all his mercies and deliverances : it is the onely recompence we can repay , to give him the honour and glory of his mercy , who can give him nothing else . in what estate soever we bee , the lord expects a sacrifice from us : if wee be in affliction , and under any oppression : now the sacrifice of a broken and contrite heart is above all sacrifices , psal . . if in prosperity , now he expects the sacrifice of praises to waite for him in sion . fourthly , it becomes the just to bee thankfull , who feele the benefit sweet and comfortable , which ungodly men , and they that are without , passe by and taste not ; so as if the church should not praise god , he should lose all his honour . thus the lord expects it from them , not from the other . . the godly must most excite themselves to joyfull praises where they see gods glory most manifested ; but the overthrow of the dragons kingdome is a work wherein the lords glory shineth out aboue the other ordinary works of his providence , especially in the manifestation of his two attributes , justice , and mercy : his powerfull justice is seene in breaking satans power to peeces ; hee makes himselfe knowne , by executing justice , and by getting himselfe a name upon such dragons as pharaoh , nero , haman , iulian , &c. his mercy is magnified in his church . first , in that the overthrow of his and her enemies , is a signe of his presence and good favour toward her , who now rejoyceth in the light of his countenance . secondly , it is a fruit of his everlasting covenant , made with his people , whereof hee now sheweth himselfe mindefull . thirdly , it is an effect of his speciall grace , hearing the sighes and prayers of his people , under their enemies oppressions ; whereby hee is now excited & risen up for their seasonable salvation . fourthly , the taking part with his people against the dragon , argueth his sympathy and neare affection , who is troubled in all their troubles , and undertaketh their cause as his owne , and feeleth after a sort , & accounteth their sufferings as his own ; in thy great glory thou hast overthrown thē that rose up against thee ; that is , the aegyptians , who rose against israel , and accounted of god as risers up against himselfe . . the overthrow of the dragon , and thrusting down the power of wicked men , carrieth in it abundant matter of joy , to kindle the hearts of the saints unto zealous and abundant praises : for , as salomon saith , ( pro. . . ) when the wicked beare rule , the people sigh ; but when the righteous are in authority , people rejoyce : and there is great cause in both ; for , . when the wicked beare rule , gods worship is trodden under foot , and the kingdome of christ is hindred : now contrarily , when wicked men are foiled , and good men come in their places , the true worship of god is erected , which is the soule and life of the world ; christ is declared king , ruling in the midst of his enemies , and the bounds of his kingdome are inlarged : these will know their duty out of the word ; these will doe their duty according to the word ; these will uphold the arke and glory of god , will encourage his servants , and rule in the feare of god. . when wicked rulers are in place , civill justice is neglected , as , iudges . . in the dayes of shamger and iael , the highwayes and townes were unoccupied ; there was nothing but danger and spoile to him that went out and in , for robbers & oppressors ; wicked men , like themselves , may doe what they list , but when religious men are advanced , civill justice and peace , which is the maine stay and life of the world , is maintained ; the sword is not suffered to rust in the sheath , but is drawne out to the terrour of evill men , and suffers not every man to doe as he list , as israel did , being without a king. . when wicked men beare rule , there is abundance of all high sinnes against morall and civill laws , and increase of sinners , which , like weeds and vermines , can scarce , by greatest iudustry , be destroyed or kept under ; but when good men beare rule , they will compell men to the keeping of the commandements of god , they will seeke and take up to just correction , drunkards , that lie swilling and swearing , and dicing , and carding , by dayes and nights ; they will gather up such as lie and wallow , like swine , in the streets , who , had they not better helpe than their own , would be buried alive in the mire . under such government , as wicked men would be nipt and kept under , so would righteous men increase , as under a faire gleame of incouragement , pro. . . . where wicked men beare rule , as all sins are suffred , so is gods justice let-in in all kindes of plagues , publike and personall : they bring evill on the place ; sometimes infamie and disgrace , sometimes poverty , and want , and a generall curse upon mens callings and estates , for want of reforming open abuses ; sometimes the fire of contentions , quarrels and frivolous suites , like that which came out from abimelech and consumed sichem , and from sichem and consumed abimelech ; sometimes by driving away the light , and removing the candlesticke from an unhappy and unworthy people to some that will bring forth better fruit : whereas , where godly men are exalted in their stead , gods plagues are removed , and turned into all kindes of blessing . the custome of the church is every private christians instructiō ; we must therfore provoke our selves to rejoyce in the overthrow of the dragons kingdome , & that both in respect of our selves , and others . first , when in our selves we see our spirituall enemies throwne downe by the power of the word . none of us but professeth his part in that great victory of michael from those dreadfull enemies , sinne , satan , hell , death , and damnation : as this is the highest raised mercy that ever god gave us , so ought it chiefly to raise our spirituall joy , to sing the song of moses the servant of the lord , and of the lambe , as it is penned and pricked for us , revel . . . great and marvellous are thy workes , lord god almighty ; just and true are thy wayes , o king of saints . are wee delivered from the leprosie of sinne ? let us not forget to goe backe , as the nine lepers , to give praise ; but challenge our owne dulnesse , who can as soone forget such good turnes , as pharaohs butler did the good turne of ioseph . gen. . so likewise when wee see our temporall enemies , who want no will nor malice to do us mischiefe , but are muzled , hampred and fall before us ; now wee ought to lift up the voice of thanksgiving , as psal. . , , . i will praise the lord with my whole heart : i will bee glad , rejoyce and sing to thy name , for that mine enemies are turned backe , and thou hast maintained my right . psalm . . save mee from the mouth of the lions , and i will declare thy name to my brethren . but with this pure affection ; onely as they are enemies to gods kingdome , and so farre resist us as wee seeke to uphold the same . secondly , without our selves wee must breake forth into praises , when wee see the powers of the dragon cast downe in others whether spirituall or temporall . when wee see the holds of ignorance , errour , wickednesse , overthrowne by the preaching of the gospell : when wee see the walls of hellish jericho battered by the sound of the rammes hornes of the gospell : when wee see countries or persons converted , and yeeld up themselves to the obedience of the word : here is matter of joy and praise , that the tents and curtaines of the church are spred out and enlarged , and the kingdome of christ prevailes against the power of the dragon thus the seventy disciples , having beene sent out , returne to christ with joy , saying , lord , even the devils are subdued unto us : nay our lord himselfe rejoyceth , that satan fell downe like lightening from heaven . or if wee see the temporall enemies of the church overthrowne : if we see amalec stricken downe before israel , hamans devise broken , antichrists power weakened and lessened , popish forces repulsed : do wee see pharaohs chariots and his hosts cast into the sea , and his captaines drowned in the red sea ? exod. . . do wee see the windes blow , and the sea cover them , that they sinke as lead in the mighty waters , as our enemies did in ? do wee see hellish powder-plots , digged as doepe as hell , prevented , and the diggers falling into their owne pits ? how should wee now take up the songs of praise and tryumph , that the lord hath done so great things for us whereof wee rejoyce ! psal. . . now for the better performance of our duty herein , consider three things , . the conditions of this praise . . meanes to attaine it . . motives to it . i. for rules of direction , our text hath foure conditions . . that all the praise & honor of victory belongs to god , as in the next vers . for god only can overthrow the devils kingdome : hee onely hath power above the dragon : the churches victory is the worke of his finger , as the church acknowledgeth , exod. . . i will sing unto the lord , for hee hath tryumphed gloriously . iudg. . . i will sing unto the lord , i will sing unto the lord god of israel . salvation is the lords , psalm . . . . so soone as we see the victory , so soone should we sing out the lords praises , as the church here . wee must not put off our vowes , nor suffer the blessing to grow stale before wee have performed them . israel on the shore , seeing the egyptians dead on the sea banke , then sang israel , exod. . . so soone as the jews had obtained victory over their enemies , they consecrate the very next day after the victory to the publique praise of god ; so while the sense of mercy affects us , and while our hearts are warme with it , wee must praise the lord. . as here is a lowd voyce for this great victory , so according to the greatnesse of the benefit our praises must bee . a great victory calls for a great voice of many . the blessing conferred upon any part of the church is the blessing of the whole , and the whole must joy . in so common mercy none must sit out , none must say , what is it to mee ? . as the church here , so must wee sing out the majesty of gods name , not with a cold affection , but with a mighty fervencie and ardor of spirit , to stirre up and kindle in others the feare and love of god. for this hearty and spirituall fervencie is the lowdnesse of the voice which god requireth , and how can hee kindle or inflame another , who himselfe is not warme or kindled ? ii. meanes to helpe us in this duty are these . . earnestly to affect the prosperity and welfare of the church , as feeling members and sharers of her joyes and sorrows ; preferring the joy of jerusalem before thy chiefe joy . sound affection will imprinta sound notice of blessings , which else passe away as nothing concerning our selves not to forget but remember gods mercifull deliverances . psalm . . . my soule praise the lord and forget not all his benefits , as if hee had said , if thou forget thou canst not praise , and if thou praise not , thou wilt forget them . to this end write and register them : make a day-booke of the noble acts of the lord. psalm . . let it bee written for the generation to come , that the people not yet borne may praise the lord ; and that thy selfe , looking backe upon one , mayest finde out and espie many other . . often speake of them , and raise monuments of them in thy heart : as the stones in gilgal , the setting up of altars , and imposition of names in the old testament . tell the children of the acts of god , that they they may tell their children . the passover was instituted among other ends for this , that the children in times to come might know how god destroyed the egyptians , and passed over israel . exod. . . so must wee tell our children of , of the powder-treason , and other deliverances , and make much of their monuments , to the perpetuall glory of god , shame of papists , and comfort and instruction of the church . . often recount the great benefits redounding to the church by gods execution of judgement upon the wicked enemies of it . for , . by these overthrows the most desperate enemies are daunted for a time , and by the terrour of judgements discouraged from their mischievous enterprises against the church . did not gods plagues on the egyptians stop their unreasonable violence against israel ? yea , however the kings heart was hardened to destruction , yet the people were overcome , so as to do them all the good they could , leaving themselves bare and naked , to adorne and enrich them with their jewels . and how hath the heavy hand of god , felt by our enemies , made them lesse bold to attempt the like mischiefes , yea rather inclined them to be at a kinde of peace with us ? . by the dreadfull overthrows of wicked men the lord sets up his church , and makes even the enemies themselves submit and stoop to her . psalm . . . when davids sword prevailes in the lords battels , strangers shall bee in subjection , though dissemblingly . the proud aramites were forced to submit themselves wiih halters about their necks , to the king of israell , . king. . . . chron. . . when that memorable judgement was executed against the king of assur and his proud army , many are said to bring offerings to jerusalem , and presents to hezekiah , who was magnified thenceforth of all nations . so by the fearfull hand of god against proud herod , the lord made his word to prosper , and beleevers to multiply . act. , . . . by the judgements of god powred out upon wicked men , they themselves are convinced in their consciences , and forced to acknowledge themselves in a wrong course , and that the state of the godly whom they persecute , is farre more happy then their owne . if balaam in his prosperity wished himselfe in the number of gods people , what did hee when the sword came against him in the slaughter of the midianites ? numb . . . and when the egyptians were hurled among the waves , did they not wish themselves in the state of the meanest israelites ? and shall not all wicked enemies , who now brave it out against the saints , do so also , when the waters of gods wrath arise , and beginne to returne forcibly upon them ? iii motives to this duty are these , . the end proposed by the lord , of all his actions , is the setting up of his glory , but especially , when in overthrowing the dragon hee sheweth forth all his glorious attributes of power , justice , hatred of sinne , revenge of sinne , as also of mercy , care and love of his church , the over-mastering of her enemies , for the terrour of all proud adversaries , and the encouraging and confirming the faith of the saints . . as this is the lords end , so wee cannot disappoint him of this end without our own great prejudice . for as thankfull praises for old mercies , invite new , so ingratitude being a bundle of many sins , hinders the course and current of gods blessings unto us . if we would continue & perpetuate mercies to ourselvs we must not deprive the lord of his due praises . . the lord hath manifested his pleasure , and that hée is well pleased to have the mindefulnesse of his mercies towards his people to dwell with his church , to beget in them more love of himselfe , and a greater desire of promoting his kingdome . hence himselfe pleased to be the institutor of feasts , & speciall services for perpetuall memory of mercies & deliverāces : as the paslover to perpetuate the memory of the angels passing over the israelites houses , in slaying the first born of egypt , & saving thē frō the revenging angell . and in their entring into the land of canaan hee appointed the feast of tabernacles , in remembrance of all that providence and preservation of them and theirs from all enemies , while they dwelt not in walled townes , but in tabernacles forty yeares in the wildernesse . . the very heathens themselves after their victories would institute publique solemnities to their gods in way of thankfulnesse , and dedicate dayes and temples to them for remembrance : and shall christians come behinde them , and ( as the manner is ) after victories eate and drinke , and bragge , and sweare , in the meane time forget their songs to the lord ? . we cannot better , or liker to our life of heaven , exercise our selves on earth when all the saints shall solemnly and tryumphantly sing and sound out the glory of god for their finall deliverance from the dragon and all his angels by jesus christ , when the angels , saints , patriarchs , prophets , apostles , martyrs , and all the blessed company of heaven shall joyne in the song of moses and the lambe : now the saints on earth must resemble and begin this life of heaven , and seeing all other services and spirituall duties shall cease , and onely this shall remaine in heaven , our care must bee , that it cease not upon earth . this doctrine casts out of the society of the church , such as grieve and repine at her prosperity and happy victories ; for he cannot be a member of the church , who rejoyceth not in her joy , nor a sonne of this mother , who is not glad in her prosperity : is it a note of a righteous man , to rejoyce when hee seeth the vengeance ? psalm . . . what is hee then that pineth when hee seeth gods revenge powred on the heads of his adversaries ? . such as grieve when antichrists kingdome is shaken , when they heare any newes of defeating his forces , and cannot containe or conceale themselves , but , by magnifying the catholike captaines , and contemptuous discourses against the protestants forces , bewray what they are , and on what part they stand ; good subjects must they needs bee while they bewray such sure affections to the enemies of god , our religion , our countrey , our king , and our kings children ; and good souldiers to christ , and trusty , who are sorry when their generall gets a victory : i cannot tell whether to impute their boldnesse more to want of grace in disclaiming the truth , or want of wit in such discovery of themselves . . such as rage and storme against the power of the word , which discovers the nakednesse of popery : so shamelesse and foolish are some ignorant sots , and so earnestly set for their popish dagon , that if they heare any thing against the doating doctrines of popery , they are ready to tumult , as the ephesians , for their diana : it is nothing with them to revile the ministers , and give them all the lie , and charge them with ignorance or falsification : but what need clearer evidence to cast them for treachery against christ his truth , and holy religion , established by the lawes , in regard of which , if folly it selfe did not leade them , they would forbeare ? . such as cannor endure our solemnities , and daies of publike joy for our deliverances against the bloody papists , but as vipers , swell with poyson and griefe , that their mother hath any cause of joy , and that the church and kingdome was lifted up by god from such destruction , as never came into the heads of any wretches , but papists or devils . the barbarous heathens could not expresse their joy sufficiently in their triumphs & gratulatory rites to their gods for the deliverance of their countries and commonwealths from danger ; but many among us ( who yet must goe for good subiects , else all is mar'd ) rather expresse the contrary in the miraculous deliverances of their prince and countrey , and cannot bee brought to share in the ioy of sound-hearted and loyall subiects . . such as will not indure the sound application of doctrine , which casts downe the strong lusts , and advanced sinnes of men ; they would blunt the edge of the sword of christs mouth , or wrest it out of the hand of his valiant captaines ; they will breake the scepter of christ , rather than it shall get any victory against the sinnes of men ; and no man shall stand up to build jerusalem , but they are grieved , as was sanballet and tobiah , against nehemiah , that such a man was come , who wished the prosperity of jerusalem , neh. . . but these that-will not indure this powerfull voyce of christ , shall heare another , uttered by himselfe , those mine enemies , who would not suffer mee to raigne over them , bring them hither that i may destroy them . now is come salvation , &c. after the preface , we come to the parts of this triumphant song , which are two ; the former containes the ioy of the church , vers . . . the latter , the wofull condition of the enemies , vers , . woe to the inhabitants of the earth and sea , &c. the ioy of the church singeth out , . the praises of god , the giver of all victory . . the praises of michael the generall , vers . . . the praises and due commendation of the armie , the angels of michael , who had valiantly and couragiously demeaned themselves in the conquering of the dragon and his angels , vers . . in singing forth the praises of god , are , . the matter . . the reason . the matter of praise is the ascribing , . to god , salvation , strength , and kingdome . . to christ , power . the reason , for the accuser , &c. all these attributes ascribed to god and christ , are amplyfied by the circumstances , . of time , now . . of place , in heaven . of the first attribute , now is salvation in heaven . by heaven is meant the church militant , whose conversation is in heaven , and which is the heavenly part upon earth : so the word is used through the whole chapter . by salvation is meant two things in scripture : . the happy deliverance of beleevers from the state of perdition , and eternall damnation ; called therefore the heires of salvation , heb. . . this is spirituall and eternall . . the safety and externall security of gods people , by their deliverance from cruell tyrants , who sought the overthrow and destruction of their bodies ; so , exod. . . behold the salvation of the lord , that is , the deliverance from pharaohs army . this latter , a fruit of the former , is here especially meant . the particle ( now ) hath great light in it to cleare the text ; for it may be obiected , was not salvation and power gods before ? or were they not in heaven , that is , seene in many singular victories of the church before ans. as these attributes were never wanting in god , so the church never failed of needfull salvation : but we must know , . that the scripture useth to say , a thing is done when it is manifested so to bee , as , iohn . . glorifie thy sonne with the glory i had before , &c. so now salvation is declared and manifested in this victory against the first assault of the imperiall dragons : before , while the heathen emperours raged against christian religion , for the upholding of paganisme and heathenish idolatry , iniquity raigned unto death of soules , and tyranny to the destruction of bodies , by thousands and ten thousands : but now salvation is wrought in heaven , christian emperors have brought in the prince of peace , in stead of those tyrants , the gospell of peace , a word of salvation , received by faith , the end of which is salvation ; and the peace of the gospell , by which the force of the tyrants is abated , themselves confounded , and happy safety procured . . wheras before the lord put forth his salvatiō for his church , his praise seemed suppressed , or by a few , in silence and in corners confessed , now is salvation his , the praise of salvation is with a loud voyce openly admired and extolled , in the publike congregation of all the faithfull , & by the overthrow of the dragon shineth as the bright beames of the sunne in all eyes . now is salvation manifested by god , magnified by gods people . god is the sole author and worker of salvation to his church and members ; for this is the voyce and song of the church here ; which words seeme to be taken out of the mouth of the church elsewhere , on the like occasion : this was the foot of davids song of deliverance , psal. . . salvation is the lords ; and of ionahs psalme of praise for his miraculous preservation , chap. . . salvation is of the lord ; and of the churches song , exod. . . the lord is become my salvation ; and of habakkuks song , ch. . . thou wentest forth for the salvation of thy people , even for salvation with thine anoynted ; where the lord , as a powerfull generall , is said to make an expedition against the enemies of the church : and to shew that there is no saviour besides him , the deliverance of the church , by way of appropriation , is called gods salvation , exod. . . . god alone hath promised it , and hee alone can performe it ; his promise is in esay . . i will give salvation to sion , and my glory unto israel ; and hee alone can performe it : for , first , the church cannot save her selfe , such is her impotency and weaknesse , no more than a flocke of sheepe can fence themselves from the droves of lyons , wolves , foxes or dogs . secondly , neither can other men helpe her , es. . . and . . there was none to help , none to uphold , therefore his arme did save it , and his righteousnesse did sustaine it . thirdly , no other creature can save her , for it is onely his priviledge that made her , to save her , esa. . . thus saith the lord thy redeemer , that formed thee from the wombe ; and chap. . . . hee that created heaven , and formed earth , proveth himselfe thence to be the onely just god and saviour , and commands his people , looke unto me all the ends of the earth , and ye shall be saved , vers . . . god is onely saviour of his church , by reason of that affection and relation which is betweene him and his people : for , first , they are his flocke , and hee , as a good shepherd , will save them , as david did his sheepe from the lyon and the beare . secondly , they are his children , and as a mother carrieth her childe in her armes , to save it from knocks and dangers , so doth the lord his first-borne . both these are expressed in exod. . . by two hebrew words , nacha , and nahal , the one taken from the tender care of a shepheard , the other from the indulgent care of a parent . thirdly , the church is his inheritance , his choise , his habitation , in which he hath promised to dwell for ever ; which how could he doe if he should suffer tyrants either to destroy it or throw him out of possession ? fourthly , the church is his kingdome , which must have no end ; but if he should not save it , the enimies would soone bring it to an end . . it is a part of gods glory , which cannot passe in any other , to bee the saviour of his church ; because , first , he alone will bee knowne the onely god that heareth prayer , to whom all flesh must resort , psal. . . secondly , hee to whom the glory of the greater belongs , to him belongs the glory of the lesser ; but hee onely hath the glory of saving his people from spirituall , hellish , and eternall danger by christ , and he onely will perfect his salvation by adding temporall and externall . thirdly , for his glories sake he will bee seene the only savior in such times and maner , as none else can save , as in many miraculous deliverances , which all the world must ascribe onely to his hand . israel must be saved out of aegypt by an outcast , drawne out of the waters ; and the sea must make them a way , and become a wall to them , and a well to pharaoh & his followers ; to bring them along , iordan must runne back ; to feed them and save them from starving , heaven must afford them a daily harvest , and a rocke must yeeld them water forty yeares ; to save them from their enemies in battell , the sunne must stand still , and the moone stay her course , as in the dayes of ioshua ; in which all the world must behold the lord fighting for israel . how miraculously was ionah saved , when hee was buried in a double grave ? twofold instruction ariseth hence to the church and people of god. first , wee learne in the greatest dangers and needs to waite for the lords salvation ; in the depth of danger , if wee be beset as israel at the sea side , or if wee be chased into the bottome of sea , now to stand still and behold the salvation of the lord , exod. . quest. how may wee waite aright for the lords salvation ? answ. . become beleevers , members of the church ; for it is said , the lord will save sion : stablish thy faith in this promise , give god the glory of truth , and when thou art beset with sorrowes , pains , perils , when thou art in the valley of death , in the hands of death , in the house of death , now say , salvation is the lords , and as iob , if the lord kill me , yet will i trust in him . . beware of sinne ; for that which thrusteth thee from the lord , thrusteth away the lords salvation from thee ; but sinne separates betweene god and us , and may suspend his salvation from his saints longer than is for their ease : bewaile thy sinne , remove by repentance that partition , which thou hast thrust betweene god and thee ; salvation is farre from the wicked , because they are farre from god , psalme . . it is never so farre from the godly ; yet often not so neare them as they desire , because they are not got so neare god by faith , repentance , and invocation , as he desireth ; dan. . . all israel have sinned , and therefore the curse is powred out against all israel ; and , iosh. . . . israel hath sinned a sinne , and cannot stand before their enemies ; if wee would have the lord to put forth his salvation , we must put away our sinne , which makes him seeme sometimes as if he could not save his people . . fixe the eye of thy soule directly upon the lord , and looke not a squint at men or meanes , nor thinke all lost if they set not in for thy helpe ; for , first , the lord ( whose salvation is ) needs them not to worke by . secondly , all meanes are put in his hand , and by his appointment are what they are ; and if hee doe use any men or meanes , as in this text he did the christian emperours , yet the church must sing , as here , salvation is the lords . thirdly , no meanes may share in his glory , nor obscure or darken it . secondly , it teacheth to ascribe all honour of salvation to the lord , as here the church doth : for , first , there is great reason that hee who is our salvation should be our song : the church here makes the author of her salvation , the matter of her song : so , exod. . . gnozzi vezimrath iah , the lord is my strength and song . it is equall that the honour of salvation bee returned to the author of it . secondly , the office of the church is , to give knowledge to the world , by whom , and by what meanes she is delivered , that after-ages may repaire in like dangers to the same hand , in which onely salvation is ; see psalme . . and esa. . . thirdly , for our selves , we above all people have just cause to sing unto the lord our salvation , and say , now is salvation the lords . time was in the dayes of the fathers , when our nation lay in darknesse , in idolatry , in the midst of images , and teachers of lies , worshipping blockes , and stones , and crusts of bread : the blindenesse and darknesse was palpable , like that of aegypt , wherein no man could stirre out of the place where his ignorance had set him ; but god in his due time tooke pitty upon us , and tooke possession of us , as his people , possessed our kingdome , our princes and people with light , truth , and the blessed gospell of salvation ; now was antichrist detected , darknesse dispelled , idols displaced , masse-mongers and god-makers cast out ; now was salvation the lords , when hee swept out that antichristian vermine , frighted away those uncleane birds , pulled downe their cages over their heads , and made the happy restoring of the gospell as a birth-day to our countrey , and this english nation . in the yeare . when that invincible navie , as they termed it , advanced it selfe with a catholike strength to swallow up our nation at one morsell , they wanted not his holinesse helpe , to curse and excommunicate our prince and people ; they wanted no engines of torture and cruelty , no cut-throates to exercise them ; they brought over heires for our lands , were provided of choise men designed to bishoppricks , our baronries , our dignities , our livings , our offices of councell and state , all was their owne : but no sooner they appeared in our coasts , but now salvation was the lords , who would shew the romish and babylons balaam , that there is no sorcery nor cursing against iacob , and make his embassadours know , that there is neither power nor counsell against the lord , and that he had no pleasure in such cursed crueltie and covetousnesse . the sunne , the moone , the elements , fire , water , and windes fought against proud sisera ; but salvation was the lords . in the meane time , what did we but looke on , while the god of our salvation made the confusion of that armado the stupor and admiration of the whole world ? add to this the hellish powder-plot , when the necke of our king and all his three kingdomes was upon the blocke , and the stroke lifted up on high for the terrible blow , when the fire was a giving to their diabolical engine ; then was salvation the lords ; now was the lord seene our strong saviour : for although our salvation was then sent us in a royall vessell , yet then was salvation the lords . at this day , other countries ( few or no protestant countries excepted ) sit in the dust , nay , in goare-blood ; there lamentable spectacles are fire , sword , blood in streames , and rivers shed like water in the streets , in the fields , in the houses ; here meets them death of parents , of husbands , of brethren ; there overtakes them orbity of children ▪ deflouring of wives and daughters , with shamefull villanies and cruelties , beseeming popish forces . their noises are frightfull alarmes , roaring of great ordinances , tumbling downe of towers , townes , and houses over their heads , unhappy tydings of burning , spoyle and slaughter : but we enjoy peace , plenty , the gospell of peace , safety and happy protection under our owne vines and figtrees : our noises are sermons , psalmes , songs of triumph for many miraculous deliverances . at this our happinesse papists chafe , & fume , & plot , and curse that there is no sorcery against iacob , and are inraged that no plot succeeds , but fals upon the heads that devise them : and whence is all this , but that salvation is the lords ? and , were it not for our sinnes , salvation would bee the lords still for us ; all the power of antichrist , nor all popish forces , nor all the devils in hell could drive christ out of his place , if our sinnes did not grieve him , and drive him away from us . . this is a reproofe both of churches and persons . . this doctrine casteth out the church of rome from being the true church of god ; which i prove thus : the true church singeth salvation onely to the lord ; the romish church singeth not salvation onely to the lord ; therefore , the romish church is not the true church . the latter part , or assumption , i prove thus ; that church which seeketh or assigneth salvation to any thing within themselves , or without themselves , singeth not salvation onely to the lord ; but , the church of rome seeketh and assigneth salvation , both to things within , and without themselves , besides the lord ; ergo . within themselves they seeke and assigne salvation to the merit of their owne workes . the rhemists , on heb. . . say , that our workes are meritorious , and the very cause of salvation , so farre , as god should bee unjust if he rendred not heaven for the same . andradius saith , that heaven is not given freely , but is due to our workes , and that god hath set forth heaven to sale for our workes ; and it is as due as a peny for a peny-worth . suarez also saith , a supernaturall worke from grace , within it selfe , and of it own nature , hath a proportion with the reward , and a sufficient value to be worth the same . the reward is not given for christs merit ( saith he ) the merit of christ cannot bee made our merit , neither can our merits have the power of meriting from christs merit , or any more worthinesse than they be ordained to have of themselves ; yea , our merits are true merits , and have an inward worthinesse , proportionable to the reward ; in the same manner as if we conceived a man to be just without the merits of christ , as many thinke of the angels , and adam in innocency . so suarez , a pillar of that church , tom. . in thom. . . here is a church built upon another rocke and foundation than christ. here are christs merits thrust under board , reward is not given for them . . here is salvation affirmed without christ , as the angels , and adam in innocency . . here are our owne merits , without all power or merit from christs . . here god crownes mans merit , not his owne gift , contrary to augustine de grat . & lib. arb . c. . . here merit is magnified , and grace quite excluded , contrary to paul , if it be of grace , then no more of workes . . here our owne performances , which are all due , debt , sinfull , damnable , and , when wee have done all we can , unprofitable , ( luke . . ) yet are more profitable , more honourable and beneficiall than all christs . away henceforth with s. pauls doctrine , that eternall life is either a gift of god , or a free gift : no , farre be it from us ( saith the deane of lovaine ) that we should looke for eternall life , as a poore man doth for his almes , but as the garland , which by our labour we have deserved . here is every man a jesus in himselfe , without respect of the death or merits of jesus : in a word , here is a damnable abrogating of the whole gospell , a new establishing the covenant of workes : here is no longer a christian faith , nor a christian church ; cleave to it who will or dare ; in this faith is no salvation ; they are abolished from grace , and cut off from christ shall wee after such light suffer our selves to bee led away from the truth to an heresie that leads us from christ , & salvation merited by him ? let them say , salvation is not the lords , and seeke it in themselves , their owne merits , meanings , and observances ; let their owne arme save them ; let them disclaime the churches acclamation , who sing , that salvation is the lords , in whole , and in part , for beginning and perfection : but let us disclaime our selves ; for , why should thistles boast of figs ? and let him that glorieth , glory in the lord. without themselves they seeke and sing salvation to many things ; i referre them to two . first the host of heaven . secondly , the host in earth . . the popish idolaters runne to the helpe of angels ; every one hath his speciall angell , to whose protection hee must daily commit himselfe , and all his affaires ; yea , and wee are bound to invocate the angels for helpe and salvation ; so say the rhemists , on col. . . because they are our advocates for mercy ; and on iohn . . contrary to the very words ; we have but one advocate with the father , because wee have but one head , and one that can plead his owne justice for mercy . . they runne to the saints departed , as their tutelary patrons , and defenders of themselves and their cities , whō they invocate to helpe & save thē , not as mediatours onely ( which were too much ) but as meriters and bestowers of mercy . it were tedious to shew , how every countrey , city , family , every man , every state of men , every art , every disease , every beast have their peculiar saint and saviour . some saints rule the sea , some the land , some the countries , some the cities , some the elements , some the arts , some the trades , some the beasts , some the birds , and every saint knowes his charge . the student must pray to saint gregory , the sayler to s nicolas , the painter to s. luke , the physitian to s cosmas , the lawyer to saint iuno ; so smiths , taylers , hunters , horsemen to s. george ; the very harlots have s. afra , and magdalen ; nay every beast and bird hath a saint to pray unto , geese gallus , sheep wendelin , horse eulogius , hogs anthony , &c. oh abominable sinke of romish idolatry ! the true church doth not sing salvatiō to saints , living or dead , but saith of abraham & iacob , they know us not , es. . . & here , salvation is the lords ; this the church of rome doth not , therefore it is not the true church : but , . above all their hatefull idolatry , they exceed themselves and all other idolaters , in worshipping the queene of heaven , and depending on their lady ; and where the true church sing salvation to the lord , they sing salvation to the lady . the psalter of bonaventure , which they call the ladies psalter , is a witnesse beyond exception or credit ; where in every psalme , whatsoever is sung to the lord , they change into the lady ; psalme . . o lady , why doe they increase that trouble me ? psal . . o lady , correct me not in thy fury ; so in all the rest , all prayers , all confessions , all the praises of gods salvation are turned wholy upon her . add to this , that they turned athanasius creed into our ladies creed , whosoever will be saved , must above all things beleeve firmely concerning mary , which , whosoever holdeth not firmely , cannot be saved ; and so on ; and concludes , this is the faith of our virgin mary , which whosoever , &c. they have , and doe sing to her the song of simeon , now let thy servant of mary depart in peace , for mine eyes have seene the salvation of mary , which thou hast prepared before the face of all people , a light , &c. they sing to her the song of zachary , luke . . blessed be the lady , and the mother of my god of israel , who by thee hath visited and redeemed his people , and raised up an horne of salvation : and maries owne song , my soule doth magnifie my lady ; and the song of ambrose , we praise thee lady , wee acknowledge thee to bee the lady , &c. the same bonaventure in his ladies psalter , lately imprinted , prayeth to her thus , coge illum peccatoribus misereri , enforce christ to have mercy upon sinners ; and in his treatise called corona b. mariae virginis , iure matris impera tuo dilectissimo filio ; command thy welbeloved sonne , in the right of a mother , to turne our hearts from the love of earthly things unto heavenly : and in their mariall , the name of the lady is a strong tower , the sinner flyeth unto her and is saved , as is said of god , prov . . is not this to sing salvation to their lady , not to the lord ? biel upon his exposition of the canon of the masse , saith , wee flie principally to the queene of heaven ; for it is signified in ester the queene , who comming to appease king ahasuerus , had this grant , it shall be given thee , though thou aske halfe of my kingdome ; so god the father , having his justice and mercy , as the chiefest goods of his kingdome , keepes his justice to himselfe , and surrenders his mercy to the virgin mary , and so makes her ( as bonaventure cals her ) the chiefe corner stone . bernard de busti , in his marial tels us , velocior est nonnunquam salus , memorato nomine mariae , quàm invocato nomine iesu filij ejus ; a man may be sooner saved by mentioning the name of mary , than by calling upon the name of christ her sonne . how then is salvation the lords ? christ saith , i have trodden the winepresse alone , and there was no man with me , esa. . . but ( saith hee ) there was one woman , &c. bozius de signis ecclesiae , saith , by the two cherubins covering the arke , are signified christ and mary , through whom god is mercifull , and heareth our prayers ; and as hevah was the mother of the living that filled earth , so mary was the mother that bare all men to heaven . that vision , beleeved of thē above the canonicall scripture ( of the two ladders set up , the red ladder , on the top of which christ stood , the fryers of francis could not get up by ; but the white ladder , on the top of which the virgin mary stood , by that they easily gat up ) shewes , to whom that hereticall church sings their salvation . the heathens would rend their garments , and pull their haire off their head , to heare such blaspemies against their so reputed gods ; and wee christians can comport with such hatefull , blaspemous , idolatrous people . no marvell if the gospell take her to her wings , when such vile seducers are taken into our bosomes , and such preachers as withstand them , cast out of all request . but papists expect not salvation onely from the host of heaven , but from the host in earth . ( not troubling you with their crosses , relickes , images , all which they invocate for helpe , with most religious devotion : ) they all expect the very same salvation from the broaden god , as from christ himselfe the very god ; for it is very christs body , blood , bones , flesh , boots , and spurs , and all . their detestable prayers to their breaden god , are infinite in number and sacriledge ; i will not stirre that sinke now . but can wee sufficiently detest , or bee too opposite to a religion , whose god may be stolne away , as labans , ( why hast thou stolne my gods ? where chrysostome saith , art thou not ashamed of the speech ? what , can they be stollen and be gods too ? ) whose god may bee burned in the fire , as the bread even after consecration ; whose god may bee eaten by dogs , mice , wormes , yea , by his worshipper . avernoes , after his long travell and experience of many religions , detested , as worst and fondest of all , the christian religion , because ( said hee ) they teare him with their teeth , whom they worship as a god . can we bee too farre from that religion , whose god may poyson him that eates him , as in many instances i could shew in their host ? and whose god may bee broken to pieces , and some of them reserved for relickes ? shall wee bee so senselesse as they , to expect salvation from that , which cannot save it selfe from wormes ? the second reproofe ( after churches ) lighteth on many persons that seeke and expect salvation , not from the lord , but from the devill , seeking to witches and sorcerers ; a common sinne even of hearers of the word . consider some reasons , shewing the wickednesse of it . . it is against gods commandement , levit. . , ● . yee shall use no inchantment , the soule that turneth after such i will set my face against , and cut off . god by his law pronounceth death on the witch , and the seeker to him ; see , deut. . . . all commerce with the devill , directly or indirectly , mediately or immediately , is condemned . first , the open compact with satan by the wisard , who openly invocates the devill , and for his helpe renounceth his creator , his baptisme , jesus christ , and his redemption , worships the devil , executes his commands , &c. it is absolutely wicked , to require this of them which they cannot doe without their owne destruction , and wraps themselves in the sinne ; for , not principals onely , but accessaries are worthy of death rom. . . secondly , for the secret compact on thy part thou seekest them ; for thou gettest no cure , but by faith in that diabolicall meanes , nor farther than thou bewrayest distrust , infidelity , contempt , and rebellion against god , as eliah said to ahaziah , is it because there is no god in israel , that thou goest to baalzebub the god of ekron ? kings . . . it is a signe of a man or woman in a woefull estate , that seeketh to witches . first , hee is an unbeleever ; if the word had prevailed to heale his infidelitie , he would not seeke to witches ; faith makes no such haste . secondly , hee is one that carelesly or maliciously rejects the gospell , and therefore god gives him over to manifest and open contempt of him . pharaoh despising the word , is given over to bee deluded by sorcerers ; saul , for disobedience to the word , is given over to seeke to witches ; he did it not before god was gone from him , see thess. . . . thirdly , he is one whose sin and judgement is ripe , as wee see in saul , pharaoh , and manasses , who for conspiring with devils ( named in the text as an outragious and transcendent sinne , ) was deprived of his kingdome , bound in fetters , and carryed to babylon . . the helpe thou c●n●● get from them , is not comparable to the hurt by them ; for ▪ first , the devill seldome cures the body , but hee kils the soule : is hee not a devill , as well curing as killing ? secondly , hee seldome removes the evill either farre or long , but sometimes returns it againe in some other kinde , or person , in children , servants , or cattell : hence is the common observation , that such persons never thrive after it , but all goeth backe with them . thirdly , if thou shouldst get good by thē , yet know , . thou must not judge of an action by the successe , but by the rule . . thou maist not doe evill , that good may come of it . it were but as a robber should rufsle and live gallantly by taking of purses . . consider this , never did good and religious man in scripture seek to a witch ; and what a madnesse is it , to forsake the author of life , and follow the author of death ? and if hee be of the father the devill , that doth his workes , what art thou , or what canst thou thinke of thy selfe ? lastly , here is a use of consolation . if salvation bee the lords , the church shall not perish , but indure safe so long as the lords salvation indureth . . the rocke of salvation is founded in heaven , not to bee shaken by the forces of earth and hell . . wee have a strong city ; salvation hath god set for wals and bulwarks , esa. . . hee that must scale these wals , must first scale heaven it selfe ; and seeing the lord hath promised to bee a wall of fire round about jerusalem , ( zech. . ) how can the enemy make an inrode or incursion ? . all satanicall and antichristian forces must combine and plot in vaine to roote out the people of god from the earth : they can assoone hinder the sunne in his course , and turne back the whirlewinde into his place , as turne away the lords salvation from his church . oh but wee see many potent enemies , and mighty forces , and strong armies levyed by antichrist , and his princes , against the little flocke of christ , and we see no helpe , no likely power to keepe from making havocke of all . i answer , i. salvation is the lords , who is more mighty to save than they to spoile , else would they soone prove too puissant for the little city of god. thou seest no helpe , yet is it not farre off , psalm . . . surely his salvation is neare them that feare him , that glory may dwell in our land. . it shall bee put forth seasonably , and shall not tarry ; esa. . . the time hasteneth when the church shall sing , now is salvation in heaven ; now hath the lord manifested his salvation in his church , in the overthrow of antichrist . and strength , and the kingdome of our god. ] these are the two other attributes , ascribed to god the giver of victory . by strength is meant the mighty arme of god , which hath two properties of power : the former , to sustaine and beare up all things , so long as hee will have them to bee : the latter , to subdue all contrary things to his will and power : for this strength must prevaile against all adversary power , and can be overcome of none . the right hand of the lord bringeth mighty things to passe , psalm . . . partly in the world , partly in the church called out of the world ; of which latter our text properly speaketh . by kingdome in scripture is meant two things . . the absolute soveraignty of god over all things , to whom appertaine all kingdomes : this is called the kingdome of power , and appropriated to god ; the kingdome is the lords ; that is , originally and in his owne right , all other in the creature is soveraignty derived , and delegate , dan. . . . that speciall administration and government , which hee exerciseth in setting up , and upholding his church , at which our text aimeth . the difference betweene this and the former , is , in that , we are all by nature ; in this , onely by grace ; in that wee onely live and injoy the benefit of creatures , in this we live happily , and enjoy the benefit of new creation , in redemption and sanctification . now whereas this speciall kingdome is either of grace here , or glory hereafter , the former is here meant , even that kingdome of grace which the dragon specially opposeth , who resisteth not so much the kingdome of power , nor at all the kingdome of glory , but most fiercely assaileth the kingdome of grace ; as is plainely convinced by the particle , now is strength and the kingdome of our god in heaven . in that the church rejoyceth , that now the lord hath put forth his strength in the overthrow of the enemies , and set up his owne kingdome where the dragon and his angels had ruled in darknesse , idolatry , cruelty , and tyranny , we learne , that this saints ought to rejoyce when they see gods kingdome set up and prevaile against the dragon and his angels . rev. . . when the seventh angel blew the trumpet there were great voyces in heaven ; that is , the militāt church , saying , the kingdoms of this world are become our lords & his christs . these were loud voyces of joy and praise , that the kingdoms of the earth were converted to christ , and because christ in his gospel raigned by the princes among his & their subjects : and indeed a good heart , seeing jesus christ manifesting his royall administration , and thereby taken up with sense and feeling of gods goodnesse to his church , cannot conceale nor containe this joy , but must vent and expresse it ; as iethro ( exod. . . ) rejoyced for all the goodnesse the lord did for israel ; he inwardly rejoyced , he confessed it with his mouth , vers . . and afterward offered sacrifices to god for his mercy in delivering israel from pharaohs bondage ; which mercy hee twice expresseth . and david seeing the forwardnesse of the people , offering freely to the temple , rejoyced exceedingly , and blessed god before all the congregation , chro. . . and when the arke was brought home to the city of david , hee was so over-carried with joy , that hee could not containe himselfe , but he danced before it , sam. . . . a good heart cannot but esteeme it the greatest cause of joy , where god is most honoured : but god is most honoured , where his kingdom is most advanced ; for here he glorifieth his power and grace farre above all that is in the kingdome of power . first , his power is more admirable in setting up the church , than in setting up the world : no lesse is his power in conversion , than in the creation of men : the power of his word converting soules , is no lesse than the word ( fiat ) framing bodies and substances . neither is his power lesse admirable in upholding his church , then in upholding the world ; putting forth it self daily , both in removing the stops and impediments reared against him by sathan , tyrants , heretikes , wicked worldlings , mans corruption ; as also by advancing the powerfull meanes , by which his kingdome is erected , continued and inlarged . secondly , his grace is magnified by setting up the kingdome of grace . . in gathering himselfe a choise people out of the world , by a meanes so contemptible to the world . . in freeing them from the dominion of sinne , from the curse of the law , and the power of satan . . in bestowing on them the free grace of righteousnesse , joy , peace of conscience , and sanctification . . in their finall salvation . . sincere love and affection to our mother the church , and to our brethren the children of our father , cannot but bewray it selfe in rejoycing in their joy ; seeing this onely affection will shew a man to bee of the house and blood of christ , and his seed . how doe men rejoyce , when their neare kindred , as parents , brethren , or children rise up in earthly wealth , honour , and happinesse ? even so will a godly man , when he seeth any advanced in grace , which brings ever a rich revenue with it , desirable above wealth ; besides honour and favour of god , to which all earthly honour and favour is winde and vanity , and all rejoycing in any man or gift , without this , is carnall , unseasoned , and unsound . and contrarily , he is signed to bee out of the communion of saints , who rejoyceth not in the grace of everie one ; seeing every grace in every christian , is every christians grace ; neither can hee bee a lively member , whose welfare is shut up in himselfe , seeing the health of the whole body stands in the welfare of every part . . that must be the greatest cause of joy in earth , which is next and likliest to the joyes in heaven : but , to see the kingdome the lords , is the next and likest to the joyes of heaven . therefore , . this maketh way and entrance into that kingdome of glory . . that kingdome of glory is but the perfection of this : for here is a daily subduing of enemies , and that is a conquest of all enemies subdued and vanquished ; this a gathering of subjects into the kingdome , in that all subjects are gathered ; here the king of glory ruleth his subjects mediately , by princes , and pastors , in magistracy and ministery ; there hee ruleth all by himselfe , immediately , and is by all acknowledged , all in all ; here is a communion of saints absent from the lord , striving against sinne , there is a communion of just and perfect men , present with the lord , freed from sinne , and triumphing over it ; here the subjects have begun a chearefull and free obedience , ceasing from sinne , and have attained peace with god , joy , good conscience , and sweet fellowship with god , which is an heaven upon earth ; there they attaine a perfect obedience , a perpetual sabbath , and rest from sinne , an heavenly joy in the happy and immediate fellowship with god , seeing him as they would : so as indeed the setting up of this kingdome is the setting up of that , and is the seed-time of that full harvest of joy , which eye hath not seene . this condemnes such as whose eyes are filled with envy at the prosperity and proceedings of the gospell , by which the kingdome becomes the lords , and gather matter of griefe and wrath , where they should most rejoyce : as , first , gracelesse and irreligious people , who expresse open contempt of gods house and ordinances , cleane contrary to holy david , who rejoyced to heare the people say to him , come , let us goe to the house of god : and , whereas grace would teach them to count the feet of godly preachers beautifull , they cast mire and dirt in their faces , and what disgraces the times wil afford thē ; an earnest of the ful wages they would pay them , if times should prove for them . nothing so much grieves them as a man who is suffered to uphold the lords kingdome , as sanballat and tobiah were exceedingly grieved , that nehemiah sought to build the walls of jerusalem . secondly , profane ministers , who above all men should rejoyce that christ is preached any maner of way , and preferre the worke and prevailing of the gospell above their chiefe joy , yet are full of envy to see gods blessing given , and the kingdome of the lord more set up by others than themselves . so were the pharises exceedingly troubled , to see the people follow christ himselfe , see , all the world goeth after him : and their ghosts walke in the world in numbers of their successors , whose hearts rise against those , to whose ministery god gives a better report than to theirs : a signe of a proud and unmortified heart . thus did not moses , num. . . hee did not presently shove and thrust at eldad and medad , , to thrust them out of the congregation , because they prophesied , but was glad , and wished more of them . the true apostles were glad that christ was preached by false apostles , though it were of envy ; but they are false apostles , that envie christ preached of good will. iohn baptist was glad that christ increased though himselfe , decreased by it , iohn . . oh that the angels of the churches on earth would resemble the angels in heaven : they sing glory to god when christ appeares , and the poore shepheards preach him ; so would these , were they as free from pride and vaine-glory as they , and would frame their high spirits to the lowlinesse of our lord himselfe , who rejoyced in spirit , and blessed his father , that hee had revealed the things of the kingdome to babes . thirdly , others disswade and discourage such as are comming on to christ , and , were it not for them , would shew themselves subjects to this lord , by frequenting his house and ordinances ; oh you must not heare such nor frequent the lecture , you shall get your selfe a blot , &c. o unhappy men , not onely the perswaded , whose lot is to light into such mischievous acquaintance , by whom they are intised away from their allegiance to their heavenly king ; but most unhappy such perswaders , who keepe away , with themselves , all they can fall in with ! what is their worke , but the same with the dragons , vers. . to slay every manchilde so soone as he is borne unto christ ? and what is their wages , but that of elimas , who , whē he could not hinder the deputy from hearing paul , nor paul from preaching , sought to pervert him from that hee heard , for which paul cals him the childe of the devill , the enemy of righteousnesse , that ceased not to pervert the straite wayes of god. it is a fearefull sinne of a pharisee , not to enter into the kingdome of god himselfe ; but to hinder such as would enter , is most damnable . fourthly , many others sinne against this truth , who cast their taunts upon no sort of men so much , as those who runne after christ , and flocke to sermons ; these are yet no subjects of christ , but as the unbeleeving jews ( act. . . ) who were inraged to see the gentiles so ready to receive the preaching of paul. . let this provoke us to testifie our joy , wheresoever we see the kingdome of our god prevailing . an heart zealous for gods glory , & thirsting after mans salvation , esteems it the greatest earthly happines , to see the subiects of christ multiplyed , by the daily addition of soules to the church , act. . . and to see satan fal like lightning from heaven , sinne mastered , sinners cōverted , enemies stopped , or revenged : for , first , this is a due debt , and we ought to be thankfull , thess. . . secondly , christ hath commanded us to pray , that his kingdome may come ; therefore also wee must thankfully acknowledge it , when it doth come . thirdly , they shall prosper that love jerusalem , and preferre it to their chiefe joy . but especially our ioy must abound , when our lords kingdome is set up neare us ; as , first , in our countrey and kingdome . we should pray to see , and reioyce in seeing our prince and rulers casting downe their crownes and scepters at the feet of the lambe , keeping themselves bounded within that commission , which they all receive from him , whose the kingdome is ; opposing by all their power , tyrannicall enemies , who delight to spill the blood of saints , as water ; advancing the word , sacraments , ministery , and meanes of salvation , sincere and undefiled ; cherishing godly pastors and ministers ; upholding holy discipline , to reforme or cut off evill members ; encouraging the religious and sincere-hearted professors of piety ; shunning evill men , chasing idolaters and profane persons out of presence , and resisting the underminers and resisters of christs kingdome , whether by secret fraud or open force . all scepters that uphold not christs scepter , must be broken to pieces ; the which if it be held up at court , will bee the easier held up in the countrey . secondly , in our cities and townes . if an eminent and conspicuous towne ( as this is ) yeeld to christ , it is as a beacon to the whole countrey round about , as a mother city once opening to a prince , is a president to the whole land. what a ioy were it , if gods ordinances had prevailed in this towne , that the governours had led the way to gods house , as they were wont formerly ; that gods sabbaths were sanctifyed , which none looks after ; that the love of god and his servants appeared among you ; that we might not say truly , that scarce the meanest village about you but would give both more countenance and more maintenance to a lecture , than this corporation doth ? what a comfort were it , that you were patternes of concord and agreement to all the countrey , and not the spectacles of unquencheable discord and faction to all the kingdome ? what a ioyfull thing were it , if we might see good men incouraged , vicious persons corrected , incorrigible outcasts cast out , & all men brought at least outwardly to the obedience of ghrist ? thirdly , in our owne houses . what an unspeakeable ioy is it , when gods kingdome is come into our family , when our house is a bethel , the wife is a ioynt-heire of the grace of life with the husband , the children are the children of god by adoption , and sing hosanna to christ ; cur servants gods servants , and our kindred of the blood of christ with us ? wee need not bid men reioyce , when their children thrive and prosper in the world , the most of which ioy is carnall : but where bee the hearts fearing god , who more reioyce when they prove godly and religious ; when they see their children walking in the truth , & c ? how is the kingdome of god in the family , when the husband checketh his wife , because shee is the spouse of christ ; the father frowneth on his sonne , because hee is bookish , and diligent in reading , and good exercises ; the master will not indure the servant , that will bee a saint , in his service ? o hypocrite , how canst thou reioyce in the kingdome of god in the kingdome , and hunt it out of thy family ? know , thou not onely wantest grace , but hatest it . fourthly , in our owne hearts especially ; to see the kingdome of god set up , there will bee matter of assured and lasting ioy : matth. . . hee that findes the pearle , goeth away reioycing , and selleth all to purchase it . the eunuch converted , goeth away reioycing : no man can have christ , but hee hath also christian ioy , unspeakeable and glorious ; for that kingdome within us standeth in peace and ioy , rom. . . quest. how shall i know that christ raignes in me , and that his kingdome is within me ? ans. . if our enemies be daily weakned , sathan foyled , the flesh mortified ; if we stand with our lord in his warres , he raigneth over us . . if lawes of evill bee reversed , and the lawes of christ obeyed ; now led out of aegypt , we live by the lawes of canaan . . if in stead of raigning sinne , grace raigne in us , as rom. . . christ raigneth by grace : this is , when wee leave our sinnes , and live unto god and seeke in all things to please our last master best , as servants doe . . if wee must reioyce , when wee see the kingdome returned to the lord , then must wee mourne to see the lords kingdome winne so little ground in the kingdomes of the world . i. what a lamentable thing is it , to see the greatest potentates of europe to warre against this kingdome of the lord , & yeeld their thrones , crownes , wealth and power to the beast , that is , to antichrist , the chiefe adversary of this kingdome ? in stead of the lawes of christ , which are the scriptures of god , unto which all the subiects of christ ought to submit themselves , they by all their power thrust upon the world the lawes of antichrist , who , because hee cannot stand by the word of god , must stand and bee upheld by the secular power ; and in stead of gathering and cherishing the subiects of christ , the godly professors of his word and gospell , they persecute them with fire and sword , with proscription and banishment , as men onely unworthy to live in their dominion . how should our hearts mourne , when such as should bee nursing fathers , and nursing mothers to the church , are as fierce dragons , tyrannizing , and wasting the little flocke of christ ? and those that should bee assistants to the ruler of the whole earth , make most resistance against him , chasing the scriptures out of their countries , to receive in humane traditions , thrusting down the pure worship of god , to set up horrible idolatry , blasphemy , and sacrilegious worship of stockes , stones , and the breaden god ; persecuting to death the faithfull and godly preachers ; & taking into their bosomes shavelings , baals priests , fabulous fryars , jesuiticall king-killers , and antichristian god-makers ? what a griefe is it , to cast our eyes abroad into the world , and consider what a small part of it is come in , as subiects to this king ? in the easterne part of the world we may see gog and magog , turkes , jewes , and sarazens , to hold out this kingdome of christ , and set up mahomet against him , the god of that part of the world . in the westerne part we may see antichrist , apollyon , his holinesse , the arch-enemy of the churches of the gentiles , holding out by power and policy , by force and fraud , this kingdome of our god in the most of this westerne world , and none may buy or sell , no nor breath or live , but such as receive the marke of the beast in their hands and foreheads : so as wee must beleeve jesus christ to bee the great king. for if we should trust our senses , he seemeth , in comparison of the world , to be as ishbosheth , a king without a kingdome . ii. to come nearer to our owne countrey ; if we turne our eyes home , wee may finde matter of mourning , that this kingdome of the lord hath gotten no more ground in this kingdome , or rather hath lost much ground of late yeares ; sure it is , god never gave more excellent gifts , nor more furnished lights to his church in any age since the apostles , then in this last age , since the discovery of that antichristian darknesse , nor in this age unto any nation more than unto this nation ; and where he giveth much , doth he not require much ? but oh the misery that is come upon his church , that , . whereas wee should have beene generally setled on our rocke and foundations without wavering , we are now calling our grounds in question , and must dispute against deniers of our principles . . whereas antichrist and popery was a dead stinking carkeise , detestable to every man of any nose or iudgement , now the dead bones seeme to reunite themselves , and flesh and skinne to come on them , and begin to revive and take heart , and contest , yea , iustle againe with the truth , which once gave it the deadly wound , as if it had brought seven spirits worse than before , to take possession againe . . whereas painefull preachers have beene worthily honoured , and gods graces admired in them in former times , when the word of god had free passage , and was glorified ; what a griefe is it to see them now disdained , and in stead of them to behold those locusts , the priests and jesuites , ( fighting under their king abbaddon , and consuming the greene grasse , and prevailing against so many , high and low , in these dayes of light ? ) to see these set by . . whereas the doctrine of the sabbath was described plainely out of the word of god , and practised ( unlesse in very rude places ) in holy and commendable manner ; now the holy observation of it is rather accounted a kinde of heresie , and all the dayes of the weeke afford not so much profanesse , as that day , wherein all the subiects of the lords kingdome ought onely to attend upon himselfe . . how did the lord jesus mourne when hee saw the jews without able teachers as sheep without shepheards ? mat. . . and what a mournfull sight were it , to see a goodly field ready for the harvest , but never a man in the countrey to gather it in , but there it must rot ! so , what a lamentable thing is it ▪ to see so many churches and parishes without able ministers , and some countries utterly barren of meanes to gather them into the kingdome ! whose ministers , in stead of feeding them , either sterve them or poyson thē ; in stead of directing and comforting the poore church , smite her & wound her , & shame her by taking away her vaile from her . what a case was the poore church in , when the pharises made a canon , that if any did sincerely professe jesus christ , hee should bee excommunicated ? iohn . . and afterward , whē diotrephes cast men out of the church for receiving the brethren ? . iohn . . how did david mourne , and his eyes gush out rivers of teares , because men kept not the word ! the same cause have wee , to see men generally cast off the regiment of jesus christ , and led by the devill and their owne lusts : the desperate prophanesse against the meanes , is most damnable : the trumpet of the gospell cals them to subiection , but they say , this man shall not rule over us . . wee have cause of mourning , to see the gospell going away , and the kingdome a taking away from us , that is , the word of the kingdome , and the meanes of grace . who doth not see the word of the kingdome gone in the power of it ? for , where may a man see the power of it , ( but in a very small remnant ) so farre from the power of converting , that it cannot prevaile against open sins , nor trifling vanities ? and who seeth not the kingdome going away in the presence of it , as wel as in the power ? will christ stay where hee is so unwelcome ? may wee not heare the same voyce as the jewes did , mat. . . because they refused the corner stone , therefore the kingdome should be taken from them , and given to a nation that would bring forth the fruits of it ? or is it not a refusing of the corner stone , to trample upon the preachers and professors of holy religion , and preferre before them , priests and papists , and to fall in love againe with antichristian idolatry , and masses , and breaden gods , which reverse our corner stone , and cannot stand with the presence of the arke ? so long as we have the bridegroome with us , wee may reioyce , however other things goe with us ; but if he goe , then our sorrowes come in as an unresistable flood . iii. to come to our owne places : it will set griefe to every good heart , to see how little ground the kingdome of the lord hath gotten a long time : if we shall see , that after thirty or forty yeares constant preaching , magistrates , professing religion , are carelesse of religion , as gallio ; let religion runne as it will , so that their aimes may succeed , and projects prosper ; and not seldome turne the edge of authority against religion and religious persons : if wee see , that magistracie will not bee wonne to joyne with the ministery , to set an edge , and add a point to holy doctrine , to make our weapons the more mighty and piercing against sinne and sinners . well knowes satan the kingdomes of the world would bee the lords , if these his two ordinances should shake hands ; if david and nathan , or god , stand together , iosias and huldas ; and therefore labour to divulse them , and prevailes so farre as wee seldome enjoy their happy conjunction . what a griefe is it , that when wee call for the sanctification of the sabbath , according to gods speciall commandement , and yeare by yeare urge the reformation of notorious abuses , yet after many yeares nothing is amended ? there is no lesse working , no lesse playing , nay , more open prophanesse than before ; that strangers from forraine parts admire to see the disorder of this place , and the open prophanesse , which hath had a name of good teaching and government . and as in this , so in other things our comfort must be this , that we can grieve at what we cannot amend ; & that the peace of your open prophanesse is proclaimed by your selves , & disclaimed by your preachers . what a griefe is it , that while we preach the word of peace , we are all broken into pieces , and waste out our time , wealth , thoughts , in frivolous quarrels , and willingly part with our peace with god , with charity to our brethren , with inward contentment , and outward credit and reputation ? and to conclude this point , if wee shall see christ a loser amongst us , and that men are so farre from growing according to the means , as they grow more froward , more wilfull , more weary , and apparently lose the good things they have begun : they were diligent hearers , men of good example , and earnest affections , but now turned away , either by popish perswaders , or by the perswasion of their owne deceitfull hearts ; how may wee grieve at the apostasie of such persons , as if the word of god were not the same , of the same savour and sweetnesse as ever it was ; and if it be , they cannot bee the same . well were it for them to consider , that righteousnesse departed from shall never bee remembred . in all these evils , if all our paines , study , and counsell cannot prevaile , wee must turne us to sorrow and teares and mourne over you , as christ over jerusalem , who wept and said , oh that thou hadst knowne the day of thy visitation ! but now these things are hid from thine eyes , luke . . iv. but most just cause of griefe and sorrow wee have , when wee see that the kingdome of god gets no more ground in our selves , and in our own hearts , than it doth : as , . if wee can finde , that christ hath long and many a day knocked at the doore of our hearts , and sought entrance , but we have not opened our everlasting gates , that the king of glory might come in unto us , psal. . we make shew of receiving him into the porters lodge , by a formall and livelesse profession , but wee cannot afford him a roome in the inne of our hearts , nor allow him a rest there , as those that rest in him , as our chiefe good ; we cannot esteeme him our jewell , and other things drosse in comparison of him . . when we find the word tastlesse and powerlesse in us , which is the scepter of this kingdome , by which it is upheld ; when it is not so sweete unto our taste , as honey in our mouthes ; when we doe not account our it treasure , above all pearles and precious things ; when our hearts are not set upon it , our lives not framed by it , our selves not delivered unto it , or changed by it into the fashion of it . so much place as the word hath in thee , so much place hath christ himselfe . if the word have no place in thee , no more hath christ nor his kingdome . . if we finde not our lusts tamed , and the enemies of the kingdome not subdued in our selves , our former corruptions unmortified , not crucified , our love to sinne no lesse then formerly ; the love of the world not conquered ; ourselves not denyed , nor can deny our profits and pleasures : now may wee justly mourne , that the kingdome of darknesse stands so strong in us , that all the battery and meanes planted against it , cannot demolish and cast it downe . . if wee finde the spirit of grace and fortitude foyled , and grieved in us ; that wee grow not stronger and more chearefull in good and holy duties of piety and mercy : that we are not stronger nor stouter in affliction & sufferings : when we cannot endure losses and reproaches for the name of jesus christ , nor bee chearefull in other trials ; when the spirit brings not this kingdome of god within us , which stands in peace , joy , love of god , which is an heaven upon earth ; this kingdome of grace set up in the heart of a christian , is indeed an earthly paradise . . if wee have made some way toward this kingdome , but growne heavy and weary ; if wee be fallen from our first love ; if wee have set our hands to the plough , and looked backe to the world , to popery , to carnall counsels , wee cannot bee fi● for the kingdome of god , luke . . and the power of his christ. ] the church having sung out the praises of god , the giver of her happy victory , in these words , with the same loud and fervent voyce , proclaimeth the due praise and honour of michael the generall . in whom wee have , . his title , christ. . his relation to god the father , his christ. . his attribute , power . i. the title ( christ ) signifyeth one anoynted , or the messiah , whereof yee lately heard , both the things wherein it chiefly consisteth ; namely , . in the ordination and separation of his whole person , to the office of a mediator . . in the plentifull effusion of all gifts and graces , fit for the head of the church ; as also the differences of his anointing , from all the legal anoyntings of their kings , priests and prophets ; they by men , hee by god ; they with externall oyle , he with internall ; they ceremonially , in shadow , he truely and substantially ; they to a small measure , he beyond all measure ; they for themselves , he for his members : therefore here onely consider , that this unction hath speciall reference to his kingly office , and is so farre here properly considerable . ii. for the word of relation ; hee is called his christ , or the lords christ. first , for distinction ; for other kings were anoynted , and set up by men ; but none else thus immediately set up by god ; psalme● . i have set my king upon sion . secondly , for eminence ; all other kings were anoynted as members of the church , though heads of the civill kingdome ; but christ onely , the lords christ , was anoynted as head of the church . thirdly , for neare relation ; they were ( some of them ) sonnes of god by adoption ; but christ was his owne naturall sonne , and had the divine nature dwelling in him , not onely vertually and powerfully as they , but substantially and bodily after a sort , col. . iii. the attribute here ascribed unto christ , is power : the power of christ is twofold . one , as he is the sonne of god. another , as the christ of god. the former is potentia creationis , which hee hath equall with his father , over all men and creatures . the other is potentia conciliationis , as hee is mediator , whereby hee ruleth in the church , among saints , who are in speciall subjection and confederacy with him . for further explication wee must inquire , . the difference betweene these two . . which of them is here meant . the difference betweene these two is in foure things . . one of them is essentiall , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even the same essentiall omnipotence with his father and the holy ghost , as god. the other is officiall , the power not of essence , but of office , as christ. . the former was before all time , this given him in time . . the former incommunicable to any creature ; for finite is not capable of infinite ; the latter communicable to christ himselfe . . the former is unchangeable and everlasting , but the latter given up againe to his father , of whom hee received it , cor. . quest , now which of these is here meant ? ans. the latter , which is the regall power of christ , the mediatour , which putteth forth it selfe two wayes . . in preserving and defending his church against all enemies , spirituall and temporall , whether wicked spirits , or wicked men tyrants and persecutors . . in the conversion or eversion of his enemies , breaking to pieces such princes as will not bend , & be bowed , and dashing to pieces like a potters vessell , so many as will not kisse the sonne of god to testifie thereby their amity and subjection . and now singeth the church , here is this power of christ the king of his church manifest ; the dragon was potent , but michael is omnipotent ; the dragon was powerfull in earth against the church , but jesus christ hath all power in heaven and earth , whereby he hath gloriously overthrowne him . the power of christ , as mediatour , is superiour to all other created power : not his essentiall power onely , as the sonne of god , but even the power of his office , as the lords christ , and as the royall king of his church , is superiour to all created power besides : phil. . . — according to the working , whereby hee is able even to subdue all things unto himselfe . heb. . . thou hast put all things in subjection under his feet : in that he put all in subjection under him , hee left nothing that is not put under him . . his is a full power ; a plenitude of power , mat. . . all power is given to mee in heaven and earth . other creatures have much power given them , but he hath all power ; power in heaven to pacifie his fathers wrath , to open heavē which was shut by sinne , and to crowne the saints his members , with heavenly glory . he hath also all power in earth , to chuse out of the world a people where hee will , to gather and call by his voyce those whom hee hath chosen , to perfect and keepe in his name those whom hee hath gathered , to represse , tame , and overcome all their enemies . in all which is a plenitude or fulnesse of power , not agreeable to any creature . . no other creature hath either right or capablenesse of this power . the first-borne only had a right and power over all the rest of the brethren , & none of them over him ; so hath christ , as mediatour , the first-borne of many brethren . againe , other creatures may have great power , some by usurpation , as satan the god of the world ; some by commission and permission , as lawfull princes and magistrates , but christ by right of inheritance hath all power , and this grounded in the love of the father ; iohn . . the father loveth the sonne , and hath given all power , and all things into his hand : no creature can have all things in his hand . here is a just right and undoubted title . againe , as the father only can give it , so the sonne onely can receive it ; because it is a power attending the hypostaticall union of the two natures , and therefore proper to jesus christ. finally , not any one member , nor all put together are capable of the gifts of the head ; but the father hath appointed him head of all things . . by induction we shall see this power of christ above the power of all creatures ; and how can it bee other , seeing he that sustaineth all things by his mighty word , must bee more powerfull than they all , hebr. . first , his power is above all created power in heaven . for hee is the lord of the holy angels , and even these glorious creatures that excell in power , attend and worship him , comming into the world to save the world , heb. . . and also comming againe to judge the world , is attended with all the holy angels ; who are therefore called his angels , because to him , as their lord , the angels and powers are subject , pet. ult . secondly , his power is above all humane power ; for his is absolute , mens power limited : all humane powers are held of him ; by him and for him kings raigne , he holds off none , but hath a soveraignty in his owne right . all their power concerneth things on earth , and can goe no farther but to binde the outward man ; but his chiefe power is spirituall , in things heavenly , ruling in the hearts and consciences of men ; of which the tribunals of men can take no notice . thirdly , his power is above all the power of wicked creatures , be they neverso desperately contrary . the devils and wicked spirits obey him , and cannot resist his word , as we see every where in the gospel : and wicked men shall one day confesse with iulian , vicisti galilaee , jesus of galilec hath overcome us . fourthly , his power is above all the power of unreasonable and senselesse creatures , bee they never so fierce and raging ; mat. . . who is this , whom the windes and seas obey ? also fire and water , as in the furnace a fourth was seene like the sonne of god , restraining the flames , who afterward walked on the waters . also diseases obey him ; hee saith to the leper , be cleane , and he is so ; to the lame man , take up thy bed and walke , and hee doth so ; to the blinde , wash and see , and so it is . and what marvell , seeing death it selfe obeyes , and delivers his prey , at his word ? iohn . . at that word lazarus came forth , bound hand and foot . this concernes the enemies of christ , and of his kingdome ; to terrifie them , seeing such is the power of christ , as will make them all his footstoole ; and though they carry matters with strong hand against him , they shall not doe so alwayes : for , . this power will reach them , and they shall feele it one day . . it will bridle them , and they shall not resist it as now they doe . it will prevaile against them , to bend or break , to save or condemne them . . the greater they be , it will get it selfe more honour upon them , as pharaoh , and they shall see and say , it is hard to kicke against the pricks . more specially ; . every naturall man is an enemy of christ ; every one till hee bee regenerate and reconciled , every sinner going on in his sinne . let this power of jesus christ shake thee out of thy sinnes ; for , was it such in his low and base estate , as all the devils in hel could not resist , but with one word were quelled ; and doe we dare to provoke him now in glory ? are we stronger than hee ? cor. . . how desperately doe wicked men goe on in sinne , as if they were able to make their party good against him ? . they are his enemies who will not suffer him to raigne over them , ( luke . . ) but cast off his yoake , and tread his scepter under foot : enemies to his word are enemies to himselfe ; as . first , such as forbid to preach the word , as the enemies of ieremy , chap. . . and the rulers , to the apostles , did not wee charge you to preach no more in this name ? acts . . and . . secondly , such as consult evill against the preachers of the gospell , under colcurs and pretences ; like those who said they were abrahams seed , yet went about to kill christ ; why ? because his word had no place in them , iohn . . violencing of christ in himselfe or his members , is a signe of an enemy of christ. thirdly , such as snuffe and murmure at holy and wholesome doctrine , and conceive wrath where they should apply the truth for their owne reformation ; iohn . . they murmured , because hee said , i am the bread that came down frō heavē . why , he preacheth himselfe and hath his owne ends , and what hath hee to doe with us ? what calling hath hee to bee so busie ? but what , is it not the truth that is spoken ? canst thou hate the truth , and not bee an enemy of christ ? oh what a fearefull thing is it to stand thus in enmity against christ , his word , or servants ! the power of christ one day with one word shall smite them to the earth , as all his apprehenders , ioh. . . and thou that wilt not bee subject to the rod of his mouth , shalt be crushed with his rod of iron . ps. . . . that great antichrist , and all his deluded armies , regular , and secular , are the greatest enemies to the whole kingdome of christ ; whose whole doctrine and religion is but a disthroning of the sonne of god from his power and regency . and now they fight with all their power and politike plots : abroad their forces are every where prepared , with death & destruction in all their way ; at home their friends fight with lies , slanders , and such other weapons as beseeme their lying and slanderous religion : were their religiō truth , and from truth , it would not need such weapons to support it . but can they prevaile against the power of christ ? no , the breath of his lips shall slay both the captaine and the troupes led by him , whose names are not written in the booke of life re. . . they shall fight with the lambe , but the lambe shall overcome : and , will not god avenge his elect who cry night and day , and whose blood they have shed like water , and there with watered all the earth , as a flowing sea , . enemies of christ are such indifferent men , as having power , place , and calling , out of policy and selfe-seeking are content and silent to see popery prevaile , and doe not stand out in these times to helpe the lord and his people against his enemies ; i meane especially those ministers that doe not their uttermost to detect the frauds and impostures of antichrist , nor to confirme their people in the truth against the same . for , as he were no other then a traitour to his king , that shall see and suffer any other to thrust himself upon the kingdome , and claim all royall authority , & make edicts to draw all the subjects to his faction ; so is hee to jesus christ , who can patiently digest , that the man of sinne should thrust himselfe upon the church ; as the head of it , and take on him to pard on sinne , to make lawes to binde conscience , and make new articles of faith , and proclaime himself king of the church & by fraud & force cōpell men to take his mark in their hands & foreheads . surely as the power of christ shall shortly overtake this sonne of perdition , who exalts himselfe above all that is called god , and takes on him in the temple as if hee were god , so shall it meet with all those that take part with him , as they doe that discover him not , nor discover themselves against him . . they are enemies to christ , who are enemies and rebels against the power which hee hath committed to civill princes . the arch-rebell of the world , against christ and christian princes , is popery ; neither can those papist , which hold the principles of jesuited priests at this day , but bee rebels to christ , and to our christian king ; for , . they must hold our king a slave and vassall to the pope , and under his power to bee king or not : for the spiritual power may depose princes , and place other in their stead , when necessity requires , saith bellarmine , l. . c. . and suarez defens . fid . l. . c. . . they must hold , that the pope may command other kings to punish him , if hee please to call him heretike or schismatike ; and if they doe not , hee may constraine them by excommunication . bell. ibid. . they must hold , that subjects may depose their princes , if hereticall or tyrannicall ; and although christians did not depose nero , dioclesian , iulian , &c. it is because they wāted force , for by right they might , if they had power enough . bell. ibid. neither did they use cunning when they wanted power ( as now our catholikes and honest powder-traytors ) because it was fit for the foundations of the church to bee laid in patience and suffering : neither was it expedient in those times to doe all that law and right admitted , mariana de rege l. . c. . but in all memory of men , such as have undertaken the killing of tyrants , have beene in high estimation , saith hee ; and commends the person and fact of clement on henry . . they must hold , that although s. paul saith , let every soule bee subject to the higher powers ; yet s. paul never added , that every one should bee subject to powers excommunicate , or deposed by the pope ; neither can the one hee inferred from the other , being meere contraries ; for à deposed king is no longer an higher power . suarez defens . l. . c. . sect . . and this is the reason that bellarmine against barclay , c. . introduceth the pope answering the people which would continue in the obedience of the deposed king , thus , i doe not free thee from the naturall or divine commandement , when i absolve thee from the tie of obedience ; for i doe not permit thee thou shouldest not obey thy king , which were against the divine law , but i make him that was thy king , to bee so no longer , as a servant set at liberty is bound no longer to that master . . they must hold , that clerkes are no subjects , and that the king hath no power over them , either in spirituall or temporall things . so saith the cardinall : it cannot bee proved , that the kings of this age are lawfull superiors and iudges of clerkes , if by the same meane it be not proved , that children are above their fathers , sheepe above their pastor , temporall things above spirituall : and , not onely in spirituall things , but in temporall , is the priest to be governed by his ecclesiasticall superiour ; and it cannot be , that in temporall things he should acknowledge the secular prince ; because no man can serve two masters . and ( saith suarez ) it is a generall rule , that ecclesiasticall persons are exempted from secular jurisdiction , not onely in ecclesiasticall crimes , but also in civill ; which cannot be denyed without denying a principle of faith . and another , the rebellion of a clerke against his prince is not treason , because hee is not his subject . . they must hold no great difference , whether they kil their prince with poysō or steel ; for there be many examples ( saith mariana ) both ancient & moderne , of enemies killed this way ; but hee denies that hee may be justly poysoned , who may otherwise be killed by fraud ; for it seemes inhumane , to present him with poyson in his meate or drinke , because it makes him an instrument of his owne death ; but yet a remedy hereof is , to apply it outwardly , by poysoning the robe or seate , &c. as hath beene used by the moores ▪ to some princes . thus conscionably hath the great and conscionable jesuite mariana resolved this great case of conscience ; l. . c. . per totum . now tell mee whether these be not sound traitrous doctrines , and if any higher treason can be higher then the lowest of them . whether these bee not fit jewels to admit into a kingdom : whether these men are to be magnified in our pulpits above calvin , beza , luther , bucer , &c. whether their bookes are so fit to bee studied , being shops of rebellion , by novices or others , or to bee turned to ashes in some happy bonfire , that the memories of such fire-brands , as their authors , might perish from off the earth ? whether a jesuited papist bee any other than a rebel in an high degree , only quiet till he have oportunity , and till hee can conquer his master according to their doctrine ? all which i propound , to exhort all that would not be poysoned , and diverted from their allegiance to christ and our christian king , to beware of popish doctrine , & above al of jesuitical principles , which are the catechismes of high treason : and to exhort all christians to submit to the power of christ , put by him into the hand of his anoynted , in all lawfull and indifferent things ; and to stand farre off from the tents of these corahs , and to stand farre off from the tents of these corahs , and conspirators , remembring that of salomon , feare the lord and the king , and medle not with the seditious . . this pertaines to the members of the church , for consolation , instruction , and examination . . it comforts the poore church , beset with mighty enemies within , and without , and on every side , and being in it selfe as a silly woman , or worme , weake and destitute of all helpe and meanes , may say as iehosaphat , chron. . . there is no strength in us in respect of this great multitude . but here is comfort ; the name of our head is vcall , pro. . . of a verbe that signifieth power . object . what is it to us , that christ hath power ? ans. yes , because hee hath it not for himselfe , but for us : the power of a prince is for his subjects , and the power of the head is the strength of the members . ob. but if he have such power for us , why doth he leave us in such weaknesse , and as sheepe ready for the slaughter ? ans. it is not because hee hath not such power as might make us stronger than all adversary power , even in outward meanes ; but therefore hee leads us through weaknesse , that himselfe may be glorious in being seene our strength : for he useth to perfect his power in our weaknesse . ob. but if christ had such power , why gave hee way to his enemies , not onely bodily , to apprehend and crucifie him ; but spirituall , death , the grave , sinne and satan to seise upon him as an ordinary and impotent man ? answ. not because hee then wanted power ; but , first , by his fathers dispensation , for the time of his abasement , which was not the time of manifesting his power : but even then he told pilate hee had had no power over him , but by his fathers permission , iohn . . and hee could have commanded more than twelve legions of angels . secondly , by voluntary resignation , as hee said , i have power to lay downe my life ; and , i give my life for the world : which made his death not impotent , as other mens , but a powerfull death . thirdly , in respect of necessary satisfaction , having undertaken our cause and condition ; wee were fallen into the power of sinne , death , hell , the grave , and all miseries ; this very condition must he undertake , and beare away for us that which wee should have lyen under for ever : for as a man cannot carry away a burden which hee takes not up , so could not christ have removed our burden , if hee had not undertaken it . hee could not overcome death , but by dying ; nor the grave , but by entring into it ; nor heale us , but by his owne stripes ; nor inrich us , but by his poverty . fourthly , in respect of commiseration , and compassion ; he was touched with infirmity , that he might bee a mercifull high priest , hebr. . . hee would know our miseries by his owne sense , that he might affect them , and be pittifull unto us . fiftly , for his owne greater glory and exaltation ; & that both in respect of his person , and of his work . the power of his person shines brighter than the sunne breaking out of a cloud , in that hee enters the lists with these enemies , within their own precincts , and there gives them the overthrow , conquers satan in the wildernesse , death in his owne denne , principalities and powers not in heaven , but on the crosse. the power of his worke shineth , in that hee worketh the greatest work that ever was , by contraries : to bring life out of death and to save the world frō death , by death , is no lesse power then that which made all things of nothing , and brought light out of darknesse . to bring us to heaven by his descending into hell and heale us by his stripes , this is a powerfull worke indeed . now this ground being laid , that christ never wanted fulnesse of power , when hee was weakest & lowest , and much lesse now in his glory & exaltatiō we may build assured comfort on his foundation . i. we shall not faile of needfull supplies of all things pertaining to life and godlinesse , pet. . . his divine power affords all needfull things for life : he can prepare a table for us in the wildernesse , psal. . . no father is so able to provide for his children , as he is for his , in whose hands are all the corners of the earth : hee is of power to supply us with all good meanes for his service : hee is able to give wisedome , and the spirit to them that aske him : he is able to feed and cloath us , and to fill up our gomer , and inable us to all liberality . if our beginnings bee small , or our losses great , hee can ( if hee please ) double our portion , as iobs , at the latter end . also for things pertaining to godlinesse , and a better life , we have strong consolation , in that christ hath power , . to merit . . to apply . . to uphold . . to perfect our salvation . . he hath power to merit our salvation , because he hath power to satisfie wholly by himselfe the justice of god , without any piecing or patching to his merit and righteousnesse . he hath power to pay the whole debt , and to cancell the bill and hand writing that was against all gods chosen . he is of power to pardon sinne : mat. . . that ye may know the son of man hath power to forgive sinne on earth , and he hath power to fulfill the law. he hath all power to apply his merit to our salvation : because to this end he did mightily raise himselfe from the dead by his owne power ; and ascended into heaven , that by a powerfull intercession he might apply his sacrifice to the saints . from thence he hath power to send his spirit , to acquaint us with the things given us of god. and he is of power to worke faith in the hearts of the elect , whereby they may apply to themselves his whole merit and obedience , while they are here below . he is of power to uphold our salvation , divers wayes : by setting us upon a strong foundation , and a sure rocke , not to be shaken by any contrary power : by strengthening us by a powerfull word , which is a mighty organ and a strong arme able to save . tim. . . by comforting and strengthening us by the spirit of strength and power , tim. . . god hath not given us the spirit of feare , but of power . and by making us invincible in suffering , phil. . . i can do all things by the power of christ assisting me : yea to saile by hell to heaven , and to passe by the crosse to the crowne . he is of power to perfect our salvation , and hath engaged this power to this purpose : pet. . wee are kept by the power of god to salvation . and why ? first , he is of power to make our imperfect duties pleasing to god , hiding all the imperfection of them under the mantle of his mercy . secondly , he hath a superior power to al enemies ; that none of them can separate us , or plucke us out of his hands : for he hath the keyes of hell and death , rev. . . thirdly , he hath power to lead us through death & dust into his owne glory : so as we have assurance of a glorious resurrection by the working of his mighty power , phil. . . fourthly , he hath power not only of preparing mansions for us in his fathers house , but in the last day to descend from heaven to fetch us up to himselfe , that wee may be ever with the lord. our ioshua hath power to bring us into canaan . ii. here is a ground of comfort and encouragement in all well-doing , and to goe on fearelesly in good duties ; wherein commonly we have the power of the world against us . for why ? first . he is of power to strengthen us , & of weake to make us strong . of our selves wee are able to doe nothing : that we have any power to any thing that is good , it is from his power : his grace alone is sufficient for us , cor. . . without mee yee can doe nothing . secondly , he is of power to reward our least labour of love to his name or saints , and all the power of the world cannot hinder him . thirdly , he is of power to cleare our innocency ; to disperse the fogs and clouds of calumnie and reproches , and to make our righteousnesse shine as the sunne at noone-day . he can and will make our darknesse light . fourthly , his power encourageth our prayers ; because he is able to receive them , and doe abundantly above all that we aske or thinke . fifthly , he is of power to make us perserve : for he is able to perfect his worke : and this power shall uphold a poore christiā , if the truth should faile from the church and kingdome . object . i am weake , and oftentimes carelesse in keeping my ground and grace . answ. quicken up thy selfe : become a member of christ , and if thy faith be weake , that thou canst not comprehend him , his power is strong to comprehend thee : yea the weakenes of god is stronger then men . cor. . . object . but the enemies are strong and powerfull , jesuites & other seducers subtle , and sundrie adversaries armed with power , grace of times , cruelty , &c. answ. yet this power of christ layes such hold on every true beleever , that no seducer can deceive him , nor no power plucke him out of his hands . no power can dismember this head , nor reach their graces . he that is of power , & gave us strength when we had none , is of power even in death and in our dust , when al strength is gone , both to keepe faithfully for us what we commit unto him till the last day , & also to renew us with strength as the eagles , and change our vile bodies to be like his glorious body ; like it in quality , not equality ; in strength , shining , agility , incorruption ; fitted as a glorious member to be united to so glorious an head , and that for all eternity . iii another ground of comfort is , that out of this power of christ we may conclude the stability of the church , which is his kingdome . this power hath upheld the truth these many hundred yeares , against the divell , the world , the turke , antichrist , popish princes , and forces ; against tyrants , massacres , inquisitions , torments , pouder-plots ; against false brethren and hypocrites ; that against all the gates of hell it is not onely taught and preached , but triumpheth and conquereth , so as all the world may see a mighty power protecting it . the church is an heavie stone to lift at , because it hath all christs power for it : and therefore , if all nations rise against it , they shall be torne in pieces . the truth is stronger then all , and must prevaile at last : it may be smothered as fire under ashes , extinct it cannot be , so long as christ who is truth , hath power to uphold it . the promise is strong , that all the gates of hell shall not prevaile against it . for as christ is truth that uttered it , so he is omnipotent to accomplish it . this power shall ever keepe this arke upon the waters from drowning . hitherto of the consolation . instruction also ariseth from this power of christ : and , to ministers , that they preach christ the power of god , cor. . . that is , not onely by preaching to acquaint men with the power of christ , but so to preach as christs power may be put forth in the gospell , which is the rod of his power ; and so as to bring in subjects daily under this power of jesus christ , preaching a mans selfe will not doe it , nor preaching of men will not doe it , nor every learned , nor every idle discourse of christ : but to speak from the spirit , and in demonstration of the spirit , that men may say , christ is here indeed , i feele his power quickning , counselling , comforting &c. to magistrates , that they put forth all the power they receive of christ , for the glory of christ , and the good of the church ; as knowing , first , that all powers are of god ; and therefore for god and his causes . secondly , they are his ministers for the good of the good and them that do well . thirdly , those that honour god , god will honour , and contrarily . and who seeth not , that those that extraordinarily oppose this power of christ in his ordinances , god extraordinarily opposeth them ? they cannot so openly contemne him , and despise his word , but god as manifestly powres contempt upon them , and makes them extraordinary spectacles of disgrace and contempt . for how can a man set himselfe against god and prosper ? fourthly , all the power in christs owne hand was set against sinne and the divels kingdome : what better example to a christian magistrate ? to every christian : three wayes . wee are instructed to submit our selves to the royall power of christ our king , as willing subjects , acknowledging him the great centurion of the world . for this was prophesied of us in the new testament , psal. . . thy people shall come willingly at the time of holy assembling . and otherwise we shall be worse then wicked angels , or the unreasonable creatures who all obey his word , as we saw before . to depend upon this power of christ , as our soveraigne king , who hath all power to do us good . want we heavenly things ? he hath all power in heaven , and for heaven : he hath power to call , to justifie , to sanctifie , to beautifie , to glorifie . want we heavenly graces and riches ? he hath treasures of wisedome and grace . want we earthly things ? he hath all power in earth : he can bestow , not dews of heaven only , but the fat of the earth . isaac had but one blessing : but he hath more blessings then one : and if he be rich , being our husband , wee shall not be poore . to acknowledge this power of christ in all our receipts of blessing or comfort . finde wee the worke of conversion and sound grace ? this is not by free-will , or preparations , or operations of nature : but here is a creating power put forth by christ , a power divine working many miracles , making a blind man see , a deafe man to heare , dispossessing a man of many divels , raysing a dead man , and quickning him that was dead in trespasses and sins . finde wee not onely our peace made up with god , but that now wee are lovingly affected to gods people for gods image and goodnesse ? here is a fruit of christs mighty power , who hath reconciled the wolfe and the lambe , the child and the cockatrice , esa. . . finde we any worke of holinesse begun , any presence of grace , any beginnings of heavenly motion , in faith , hope , love , joy , zeale , constancy ? here is a great power of christ our head , by whose power all these are purchased : here is a power making a blackmoore white as snow . findest thou any strength against sinne , any temptation foyled , any lust given over and hated which thy nature inclineth unto ? oh here is the power of christ above the power of nature . never was sinne foyled but by christs power : never was any a conquerour in the spirituall combate , but by the presence , power , and strength of the generall . finde we our prayers heard , our defects covered , our duties accepted ? all this is the vertue and power of christs prayer , and by the merit of his obedience . thus must wee with the church here sing out the power of the lords christ. and this also of the instruction . next , this serves the members of the church for examination : namely to try , whether we feele this power of christ put forth in our selves ; else all is unprofitable and uncomfortable to us . phil. . . the apostle counts all other knowledge and priviledges but losse and dung in respect of knowing in himselfe the vertue and power of christs death and resurrection . this is more then to heare of christ , of his life and doctrine , of his death and passion . it is a lively feeling in his owne soule the power and vertue of his death , in the death of sinne , and of his resurrection in rising from the grave of sinne . this is more then to preach of christs life and death , and goeth beyond all eloquent discourses of the actions and passions of christ , if the preacher ( as too many ) onely know the vertue of christs death as the physitian knows the vertues of herbes and simples , onely by his reading or relation , without his owne experience . this knowledge of the power and grace of this salomon must be like the knowledge of the queene of sheba , king. . . it was a true word which i heard of thy sayings and wisdome , howbeit i beleeved not this report , till i came and have seene it with mine eyes : neither can halfe the power and glory of christ be attained by reading , or report , except our selves by inward feeling and experience come to discerne it . that is an happie knowledge of the power of christ not which is speculative or discoursive , but which is experimentall , such as the samaritans , ioh. . . they say to the woman , now we beleeve not for thy relation , but because our selves have seene him. quest. how may i discerne the power of christ in my selfe ? answ. it may be discerned by foure special marks , or evidences . i by the power of the word , which is his powerfull arme to salvation . so much as thou findest the power of the word , so much of the power of christ mayest thou discerne in thy selfe . now examine : hast thou found the word commanding light out of darknesse in thy soule , as in the first creation ? hath gods powerfull word created a new saving light in thee , that whereas thou wast blind , now thou art sure thou seest the face of god in jesus christ reconciled unto thee ? hath the word in the ministery beene a powerfull voice of christ calling thee as lazarus out of the grave where thou wast by nature under the dominion of death by sin ? hath it brought in a new life of god , and grace ? what word besides the omnipotent word of christ can raise a dead man ? if the word of god hath inspired a new breath of the spirit , and wrought heavenly motions in thee , thou mayest plainly see the power of christ in thy selfe . hath the word beene powerfull as a mighty engine to cast downe high and strong holds , and bring every thing unto the subjection of christ ? hath it taken thy highest holds , and now sitteth as a commander there ? if it have an inward command , the understanding conceiveth , and is convinced in the certainty of things which be contrary to nature and sense : it will shut the owne eyes , and yeild to things foolish and absurd to reason : the will easily denyeth it selfe & worldly wisdome , reason , profits , pleasures , liberty and life it selfe , to submit it selfe onely to the will of god : the affections are wrought by the word , earnestly to embrace things which they most deadly hated . oh what a mighty power of christ is in that word , whereby thou now lovest gods word and ministers , who most bend themselves against the swindge and streame of thy naturall desires and customes ? whereby thou art now wrought to heavenly-mindednesse , who wast so wedded and hand-fasted to the world as thou didst thinke thou couldest never be divorced ? whereby thou canst now hate sinne and workes of the flesh , which before were as meat and drinke , and as delightfully drawn in as the fish draweth water , and held fast as sweete morsels under thy tongue , not to let them goe ? who can deny this to bee a prevailing power of christ , casting downe such turrets and bulwarkes of nature , of corruption , which would have yeelded to no other force or battery ? the blast of the rams-hornes seemes a weake and foolish thing ; but nothing else can cast downe the wals of iericho , but this . . hast thou found the power of the word outwardly reforming thy life ? hath it beene of power to call thee from thy bad customes and companionships ? doth it order thy speeches with grace and wisedome ? doth it worke a redresse in thy wayes , and make all thy steps right and cleane ? doth it change thy course into it selfe , and make it gracefull to thy profession , and fruitfull to thy brethren ? here is the power of christ attending his word , and the worke of his spirit changing us into the image of it from glory to glory , cor. . . but what power of christ is in him that is a sot , without understanding of the word , after so long hearing , or that shuts his eyes lest hee should bee enlightned ? or in him that will not beleeve beyond that he seeth with his eyes , or may touch with his fingers ? or in him who is not a whit altered from himselfe when hee was at the worst , not quickned with the life of god ? hath the word beene too weake to stirre in thy conscience , to change thy heart , to reforme thy speeches , but thou must rap out oathes at pleasure ? to conforme thy life to it , but thon must drinke and game , and doe as the company is , accounting holy obedience but a needlesse strictnesse and precisenesse , and exemptest thy selfe from obedience farther than thou listest ? to thee i say , the regall power of christ hath no place in thee , who art as yet no subject , but a rebell , and resister of it . ii. know the power of christ in thee by the power of faith . the worke of faith is a worke of mighty power ; a worke of such power , as neither man , nor angel , nor the bare ministery can effect ; it is the arme of god , and the operation of him that raised christ from the dead , coloss. . . finde in thy selfe the power of faith , and thou hast found the power of chrst ; for faith makes christ , and all his power , to become ours . quest. how may i finde in my selfe the power of faith ? answ. . the power of faith bewrayes it selfe in powerfull and fervent prayer ; which is powerfull , and prevailing with god himselfe , who suffers himselfe to bee overcome by the wrestlings of faithfull prayer , as we see in iacob and the canaanite . . in chearfull obedience to the will of god. faith cannot but work by love to god and man ; and therefore the obedience must be both generall , having respect to all commandements , and chearfull and ready in all , even the most difficult and dangerous ; as holy abraham was in leaving his countrey , circumcising his family , offering his sonne , all done by faith , heb. . . in patient induring and suffering gods will and pleasure revealed : for faith is powerfull to inable and undershore the beleever under a great burden ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a strong post or stud to stand under and beare up a man in grievous temptations ; it is our victory against the world ; it will wrestle with iacob till he have never a limbe left : it is a powerfull fence against gods keenest weapons , yea against death it selfe , as iob said , if the lord kill mee , yet hee shall not kill my faith , i will still trust in him . now what power of faith is there , when a man cannot , or cares not to pray , or if hee doe , his prayer is without life and motion , dead and formall ? when he hath no respect out of conscience to any commādement , but occasionally can swear , or lie , or deceive , or breake the sabbath , & c ? when a man will suffer nothing for christ , no not the breath of vaine men , nor part with a graine of his name , or estate for christ , and in his sufferings , and sorrows is impatient , murmuring , despairing ? iii. this regall power of christ is discerned by the power of godlinesse ; and this both in publike and in private . the power of godlinesse is discerned , . by the ground , which is true love of god with all the heart , which is the marrow of the first table . christ loved his father with all his heart , and his neighbour as himselfe , nay , above himselfe ; and where his power comes , god is loved for himselfe , above all . . by the subjection of the will to the obedience of the law. a mighty worke of christs power was his perfect fulfilling of the law ; if thou partakest of this power , thy will is perswaded , and bowed to gods will ; thou aymest at the perfection of the law , and settest it before thee as the rule of thy life ; and if thou esteemest it not necessary to thy justification , yet is it necessary in sanctification . . by sincere affection and exercise of holy things ; when a man makes gods ordinances , his sabbaths , the ministery and worship of god his delight ; hee is a true worshipper in the house of god ; one day in gods house is better to him than a thousand besides . . he is a jew within as wel as without , in the spirit as wel as in the letter , & in his own house as wel as in gods house ; he will walke wisely in the middest of his house , and make that a little church , by upholding the worship of god there ; yea in the midst of his heart hee will walke with god , as enoch did . but if a man place his affections below god ; if the lawes and discipline of the word bee too strict , hee must have more liberty than the rule of christ allowes him ; if hee content himselfe with a forme of godlinesse , and deny the power , nay hate the power of religion in himselfe and others ; if gods ordinances bee a burden to him , and hee as heavy to them as a beare to a stake ; if hee come to church to pray , but pray not at home , nor sets up religion in his family ; what is the power of christ in such a one ? none at all . iv. christs power in us is discerned by powerfull prevailing against spirituall enemies in the christian combate . the principall enemies to be resisted are , . satan in his temptations . . sinne in his allurements . . afflictions and rebukes for the name of christ , and for well-doing . all overcome by the power of christ in his members . . a mighty worke of his power was , that he was able to foyle temptations , and stand against all hellish powers , so as when satan came he found nothing in him : even so the power of christ , wherever it is , puts forth it selfe against satans kingdome ; the strong man is cast out by a stronger than hee . doest thou chase satan afore thee , and the whole band of his temptations , so as though thou canst not bee free from the molestation of his assaults , yet thou art free from the seduction , and persistest in thy goodnesse ? here is the power christ ; if satan bee trodden under our feet , it is the god of peace that doth it . these adversaries are so mighty in strength and subtilty , that no power but the power of gods might can resist them . but where the devill triumpheth and holdeth a man captive at his will ; when , as the great centurion , he saith to his slave , doe this , and hee doth it , sweare , and raile , and whore , and drinke , and lie , and deceive , and men doe so , the power of christ is farre off , unlesse for revenge . . another enemy is our owne sinnes and lusts ; in the subduing of which wee may espie the power of christ. canst thou finde the evils of thy heart and life conquered , infirmities vanquished , the power of sinne daily weakned and foyled , sinne cast out , if not in respect of presence , yet of power , that the raigne and dominion of it is gone ? here is the power of christ , for no other power can put sinne to death , but the power of christs death . contrarily , where sinne is not disarmed , but the body of it stands united , compacted , not wounded to death ; where secret sinnes are allowed ; where lusts are alive and cherished ; where worldly pleasures , profits , fashions are followed with a full strength ; where men willingly cast themselves into the occasions of sinne ; here is no saving power of christ in conversion and change ; for all christs power is set for the overthrow of sinne : it set himselfe free from all corruptions , and sinfull infirmities , and so his members . . the last enemy are afflictions for christ and well-doing . canst thou beare the worst troubles for christ , and bee baptized with his baptisme ? canst thou esteeme the rebukes of christ greater riches than the treasures of aegypt , as moses , heb. ? canst thou account losses for christ thy greatest gaine ? doest thou not account thy life deare to thee , so that thou maist finish thy course with joy ? is not all this a divine power , that can make thee rejoyce in the crosse of christ , and joyfully indure the spoyling of thy goods , and carry the reproaches of christ as a crowne on thy shoulder , all which formerly thou fearedst as hell it selfe ? but where is the power of christ , when every shadow of change is of force to drive men from the profession , every damsels speech can terrifie so great a professor as peter , even to the deniall of his lord ; a sleight reproach or nickname can keepe many away from christ , and make many goe away ? were the power of christ present , it would indure the crosse , and despise the shame , and nothing could separate . now have i discovered the tryals of the power of christ. if any man have this experience of the mighty power of christ , praise god for it : if not , pray to have thine eies opened to see the exceeding greatnes of this power of christ in thy selfe , eph. . . both in weakning the power of sinne , that it may not have dominion over thee ; and in weakning the presumption of thine own power and strength , which overthrows great graces , and casts men headlong into fearfull fals , as wee see in peter ; ( but let him that stands take heed lest hee fall ) as also in stablishing the mighty worke of grace in thy soule , and whatsoever vertue may accompany thy salvation , as knowing , that this mighty power of jesus christ is put forth , first for holinesse , and then for happinesse . for the accuser of our brethren is cast downe , which accused them before our god day and night . ] these words containe a reason , why the church hath with a loud voyce ascribed the honour of salvation and kingdome to the lord , and of power unto jesus christ ; namely , because the accuser of the brethren is cast downe . where wee have two things . . his crimination . . his dejection . in the former part are foure things . . what are these accusations . . who are accused , brethren . . where , before our god. . when , night and day , i. these accusations are the objecting of things true or false , to the hurt and disgrace of the godly . first , in true things satan accuseth them ; hee espieth their infirmities , and noteth even in the best many sinnes and errors , which they are guilty of ; and these hee urgeth and amplifieth against them before god , and pleadeth from them their unworthinesse of mercy ; yea , the sinnes which in them are of weaknesse , hee amplifieth as if they were sinnes of wickednesse , and raigning sinnes , and maketh them seem unpardonably hainous , and claimeth the justice of the law , and the execution of the curse upon persons so unworthy of life and salvation . secondly , these accusations are also of false things ; for satan , alyer from the beginning , deviseth many false calumniations , lyes , and slanders , and casteth them upon the saints . in those primitive times , what an heape of horrible lyes did the devill and his instruments raise against the saints , to incense the emperours against christian religion ? as namely , that they were seditious , rebellious against government , sacrilegious , incestuous ; that they ate raw flesh , & used libidinous cōmixture in their meetings by night ; that they worshipped the head of an asse , adored the sunne , and a number more execrable villanies imputed to those poore and innocent lambes , led away for such monsters to the slaughter , as appeares in eusebius and tertullian . and to the same purpose , hee being still like himselfe , hath falsly accused the godly in all ages , for seditious meetings , nightly and unlawfull conventicles , rebellion against princes , unchaste conversings , and the like . ii. who bee the persons accused ? our brethren . wee have shewed it to bee a voyce of a multitude of members of the church militant , upon occasion of a particular victory , who stood in neare relation to the afflicted saints , and therefore called them our brethren . brethren are either by birth , of the same parents , as cain and abel ; or by affinitie , of one roote or stocke , as abraham and lot ; or by nation or countrey , as paul and the jews , rom. . . or by profession and communion in one faith and worship , as here . quest. doth satan accuse none but the godly who are brethren , or doth hee not also accuse the wicked and unbeleevers ? ans. hee accuseth the godly to get them condemned ; but what need hee stand accusing those whose infidelity hath already condemned them ? as the wicked are , ioh. . . hee need not trouble himselfe with those whom he is sure of . iii. where doth he accuse ? ans. before our god ; bewraying three things . first , the impudency of this accuser , who dares accuse them before god , who knoweth their uprightnesse and innocency , and is their only patron and justifier , as of iob. secondly , his malicious end in accusing , which is to breake off the relation and union that is betwixt god and his people ; for whereas god is our god , being reconciled unto us in jesus christ , and entred into an everlasting covenant with us , that he will never cease to doe us good , satan impudently accuseth us before him , to make him not ours , if it were possible . thirdly , the losse of his labour , and how frustrate hee is in his calumniation ; hee is indeed an instant and spightfull accuser ; but , seeing it is before our god , hee can availe himselfe nothing , nor prejudice the saints any thing at all ; he commeth too late , for al the matter of accusation is answered already , and taken up betweene god and us ; so that hee remaineth our god still , when satan hath done the worst he can . iv. when doth hee accuse ? night and day ; which argueth his instance and importunity in accusing ; that hee is restlesse , and incessant , and farre beyond all other accusers in his accusation : for , first , other accusers sometimes cease accusing ; for if they accuse all the day , they must rest at night ; but he is restlesse , and needeth no sleepe ; hee is busie day and night . secondly , other accusers & plaintifes have their times and termes to put in their bils of complaint , & afterward have their vacations ; but this informer keepeth a perpetuall terme , without any vacation at all ; hee applies the barre perpetually , night and day . thirdly , other accusers knowing their cause to be naught , carry it close , and shoote their arrowes in the darke ( as it were in the night ) and flie the light as much as they may ; but this accuser , although hee knowes his accusation false , yet , transported with malice and impudence , will accuse in the day , aswell as in the night , even in the light and sun-shine , as not caring where hee may doe mischiefe , nor how openly . wee come now to the instructions . . note hence , that all that professe jesus christ , are brethren , and so to be esteemed , mat. . . one is your master , even christ , and all yee are brethren : but as in nature there are brethren in common nature , as all men in the first adam , though never so remote , as also brethren in ne are and speciall kindred , of the same next parents ; so ingrace , there is in the second adam a common brotherhood , and a speciall fraternity . the former is only by externall vocation and profession , and fruition of common grace . the latter is by speciall grace and inward conjunction , which is a nearer and surer band than any in nature ; of which our text speaketh . these are neare brethren . . they have all one father , and mother , and elder brother : god their father hath begotten them all of immortall seed , and adopted them into the number of his sonnes and daughters : the church is their mother , the free woman , the mother of us all ; which nurseth them up on her breasts , the two testaments , whence , as new borne babes , they sucke the sincere milke of the word , to grow by it , pet. . . they have all one elder brother jesus christ , who is not ashamed to call them brethren , heb. . . mat. . ult . all of them have the same language of canaan , all the same affection to gods house , all opposed by the world ; as concerning this sect , wee know it is every where spoken against , acts . . . they have all one and the same provision as brethren ; the same garments and livery , christs righte ousnesse , their elder brothers coate put on them by baptisme ; the same diet and table of the lord ; the same bread and manna that came downe from heaven ; the same water out of the well of life ; the same servants to attend them , the holy angels , ministers to all the heires of salvation . . they have all the ●mage of god their father renewed upon them , and they all grow up like their heavenly father daily , holy as hee is holy , mercifull as he is mercifull , and perfect as he is perfect , in quality not equality , as a child is like his father not in greatnesse or dimension , but resembleth him in proportion feature and similitude . they have all one faith , one hope , and expectation , and one inheritance in the kingdome of heaven , a patrimony purchased for them before the beginning of the world ; whereof they are all heires and fellow-heires with christ. rom. . . which teacheth us to love all the saints and people of god with brotherly love : heb. . . let brotherly love continue . pet. . . love as brethren , be pittiful and courteous , pet. . . joyne to godlinesse brotherly kindnesse . it is a lovely thing for brethren to dwell together in unity , psal. . . and as it is a shame for brethren in nature to bee separated in affection , so is it much more uncomely for those whom grace hath joyned , whom one heavenly father , faith and religion hath coupled , to be disunited and make a breach in the body of christ , in the house of god. true love of brethren is the first fruit of faith , and the first bud and blossome which discryeth a tree of righteousnesse : and by this it is discerned , that we are translated from death to life . for by nature every man is a lover of himselfe , and an hater of his brethren ; but grace obeyeth the new commandement of love , which commandement being before antiquated , is by the new worke of the spirit renewed in those that are renewed , and shewes us borne of god , ioh. . . our lord christ in his example preferred the spirituall kindred , by ●aith and the new birth , before his naturall , mat. . . these considerations would cut off many contentions and quarrells , and be as water cast into the fi●ry hearts and hands of brother against brother : as gen. . . i pray thee let there be no strife betweene us , for wee are brethren : and act. . . moses said to the striving hebrewes , sirs why strive yee ? yee are brethren , both hebrewes , of one family , and one faith . so should christians say , what doe i striving with such a one ? doth not common nature joyne us ? doth not common profession , yea and grace too ? and cannot all these prevaile against my passion ? this consideration would answer all objections incensing us . object . one saith , oh he is a man of bad qualities , an ill natured man. answ. yet account him not as an enemie , but admonish him as a brother , thes. . obiect . . another saith , oh he hath much wronged me . answ. yea but a brother must cover his brothers faults : brothetly love will cover a multitude of offences : a brother must beare , forbeare , not often take forfeits , nor notice of small things , nor every great . it is for an enemy , not a brother , to be unnaturall , to reteine stomacke , to grudge , envy , revenge , &c. object . oh but i have often forborne and forgiven . answ. how often ? hast thou forgiven seventie times seven times ? so is the commaundement : and he is still thy brother . object . . but in this case i cannot beare him , the wrong is so great . answ. intwo cases a man may and must be more strict , even with his brother . in reteining his owne innocency . if his brother will not see and confesse his offence . but if thy brother come and say , i pray thee forgive me , then , though the wrong be as great as that of iosephs brethren against him , as he was readier to offer pardon then they to aske , so must thou , mat. . . shouldest not thou have had compassion on thy fellow servant ? much more on thy brother . quest. what are the conditions of this brotherly love ? ans. . it is universall to all saints . . sincere , not in tongue , but in truth . . fruitfull in effest , as in affection . . constant. it reprooves such as scorne this title , and thinke it an high reproach to be of the holy brotherhood . first , these persons disclayme all kindred with christ : they are of another house , and blood : their speech bewrayes them . secondly , they scoffe at christ himselfe , who was the chiefe of this brother-hood , our elder brother , and was not ashamed to call us brethren : it was no reproach then . thirdly , they set the holy ghost to schoole , as not knowing how to speake in the scripture , who every where cals the saints brethren , and holy brethren , heb. . . let him that dares despight the spirit and scorne his language , know he shal be shuffled out of this society , and pronounced a brother of the divell and damned ones . it also reprooves such as wrong the brethren of christ ; like the brethren of ioseph , seeke to cast them into pits and prisons , buy and sell them in their good names , and intend evill against them while they are yet a farre off . let them consider that in mat , . in as much as yee did it unto one of these my brethren , yee did it unto me , go ye cursed . and marke , christ disdaines not after his resurrection , to call us brethren . mat. . . and darest thou wrong them whom he so honoureth ? here is a ground of true and just dealing with all men . be not fraudulent , deceitfull , cunningly by lyes , oathes , false weights or measures to deceive thy brother . let no man defraud his brother by any meanes : the lord is the avenger of such , namely in speciall manner . what , wilt thou deceive thy brother , be unmercifull to thy brother , hide thine eyes from thy brother , fall frō thy brother in his distresse ? was not a brother made for adversity ? and dost thou adde to it ? superiours learne moderation , humility , and mercy . it is a good meditation , every way to looke at the case of an inferiour , as the case of a brother . first , to worke humility . deut. . . the king must not puffe up himselfe above his brethren . great schollers must not puffe up themselves above them of meaner gifts : for , one is your doctor , and yee are all brethren , mat . . secondly , to worke moderation : the husband must moderate his authority , because , though he be superiour , yet the wife is joynt heyre of life . pet. . masters must moderate themselves toward their servants , because they have the same master in heaven , to whom they are with their servants fellow-servants . iob contended not with his maid , because he that made one , made both . c. . . onesimus a converted servant must be received as a brother . thirdly , to worke mercy to the poore : this poore man is not a beast , but a brother : not as a dog ranging for hunger , but a poore christian , a poore brother : and i must not turne my eyes from my poore brother , mine owne flesh . this sicke man is not a sheepe , sicke of the rot , but one of christs field : this poore servant is not my horse or oxe , whom i feed and tend , and if they be sicke i aske counsell and drench them , but my brother made in gods image as i am , a member of christ as i am , whom i must tender in sicknesse and health , and shew my selfe a brother made for adversity . . this may comfort poore christians . a brother is a name of equality . the poorest christian hath the same father , mother , alike pretious faith , and the same common salvation with the richest . christs kingdome is not politicall , which stands of superiours and inferiours , but in christ all are one . thou poore man effectually called , hast not such favour of great men , but hast as great share in gods favour , and in the death of christ as the richest . thou wantest gold and silver , but that did not purchase life , but christs precious blood , and that thou enjoyest at full . great men have privy stayres in their palaces : but thou goest up the same stayres to heaven , by the same word , sacraments , faith , prayer of faith , &c. a rich mans prayer is no beter then a poore mans . thou canst not faire so daintily , nor cloath thy selfe so costly in purple and silke as the rich : but god at his table feasteth thee as plentifully , and arayeth thee with as costly a robe of christs righteousnesse as the highest potentate . those that are in spirituall fraternity with christ and one with another , lye open to all manner of wicked accusation . who was ever a more faithfull and trustie servant then ioseph ? yet was not he accused of incontinency , and for that cast into prison a long time , and could never come to due triall ? gen. . . iob by the lords owne testimony a peerelesse man , and most upright before god and man , yet was not he accused before our god of hypocrisie , not only by the great accuser , but by his friends ? david whose conscience smote him for cutting the lap of sauls garment ; was still accused by the courtiers of high treason against him , and one that sought his life , crowne , and kingdome . the prophets who were holy men of god , and mirrors of piety and grace , were all accused of most haynous things ; daniel of disobedience , elias of troubling all israel , amos of conspiracy , ieremie of revolting , &c. the apostles , who shined in holinesse and innocency as starres of the first magnitude , were accused to be authors of sedition , troublers of cities , raisers of tumults , contemners of lawes , trumpets of rebellion , preachers of ordināces not lawful to receive , act. . . was not paul accused by tertullus ( act. . ) to be a pestilent fellow , a moover of sedition among the jewes through the world , and one that taught every where against the law of moses ? and whence were those rackings , and mockings , and scourgings , and stonings , and slaughters , and torments of those whom the world was not worthy of ( heb. . . ) but from the same originall of wicked slaunders , and keenest darts of false accusation ? quest. why doth not the lord protect innocency and holinesse , but suffer it to bee the butt and white to receive all the arrowes of wicked calumniation ? answ. aske also why the lord suffers the clouds to beset and darken the sunne , or the darknesse of the night to succeed the light of the day . he is not bound to give thee a reason of his wayes and works , and yet in his great wisdome he worketh them all . for ; as in the beginning he set a fight betweene light and darknesse naturall , and separated betweene them , not that darknesse should prejudice the light , but rather should make the benefit and comfort of it more perspicuous and discernable : so hath he separated from the beginning light and darknesse spirituall , and maintaines this fight and separation , not that light of grace should be extinct by that darkenesse , but be made more manifest and shining . see cor. . . god will have thē strive that must be crowned were there no combate , there were no conquest : were there no conquest , there were no crowne : but the greater the conquest , the more glorious is the crowne . how should the faith , fortitude , patience , or any grace of the saints be tryed , either for the soundnesse or measure ; if there were nothing to exercise them ? not peace , but warre tryes the metall of a souldier . god will also by this fight shew the madnesse and malignity of wicked men , left by god , who must grow from evill to worse , ( tim. . . ) to fill up their measure . and therefore the holinesse , wisdome , grace , and innocency of godly men , which should be a fence and shield to keepe evill men off them , is but an invitation and bayte for their mischiefe and malice to worke upon . which is most apparent in our lord himselfe , the innocent lambe of god , who taught the truth without mixture of error or respect of persons : could his wisdome , innocency , or holinesse fence him from being a butt and signe of contradiction , or a subject of accusation ? was he not said to be a sorcerer , a samaritan , a drunkard , a glutton , a deceiver , a divell , an enemie to caesar , a disturber of publike peace ? oh what a deadly poyson lurketh in a wicked man left to himselfe , that as a spider from the sweetest herbes swelleth up with poyson , so thence & there he acteth his mischiefe , where he should admire , love , and imitate ! the reasons of the doctrine are taken from , . the godly . . satan . . wicked men . the godly are members of christ , and members must be cōformable to their head . if they cal the master belzebub , will they spare the servant ? was the greene tree accused of rebellion and disobedience to caesar , and may not the dry trees expect more then the greene ? againe , godly men shine as lights in the midst of a crooked generation : the light of their gracious course actually condemnes their vile conversation : the shining holinesse of the one really refuteth the foule corruptions of the other . now so long as this enmitie lasteth betweene the seed of the woman and of the serpent , and so long as light and darknesse remaine unreconciled , the godly must make account of accusation and unjust molestation . godly men cannot avoid accusation , in regard of satan the great accuser . for , first , his malice is restlesle against christ who hath broken his head : but christ being now in person out of his reach , hee expresseth it in two things , wherein he reacheth as neere christ as he can . against the truth and holy religion , both in the doctrine and practise : hence is it , that he can get all the good way of god called and accused for a notable heresie , act. . . and the sincere walking in this way no lesse . against his members , for as he accused the h●●d in his time , so now the members in theirs , for the heads sake . as he accused our elder brother , so also for his sake the rest of the brethren , yea for being brethren , as our text implieth . secondly , satan hath wicked mens tongues to command , who are ruled at his will ; and therefore godly men must not looke to bee free from calumniation , so long as they can either devise false things , or deprave true . thirdly , satan hath experience of the strength and force of this weapon of false accusation , and that by it he hath got no small advantage in all ages : hee knowes hee got the sonne of god to death by false accusation ; hee got thousands , and ten thousands of the primitive christians to death by the same weapon . hee knowes how in all ages hee hath brought thereby holy religion into suspition and disgrace : he knowes how such as are not of the truth , but guided by his spirit , love lyes , and are taken with them as a baite , and by gods just judgement given over to be hardened against the truth : and therefore , according to his owne ancient practise , he hath taught his apt scholler machiavel , calumniare audacter , aliquid saltem haerebit , belie the man confidently , and some dirt at least will sticke upon him . well hee knowes , that as such calumnies make easie entrance into corrupt mindes , so are they hardly dispossessed of such prejudice : and if he can doe nothing else , hee pleaseth himselfe in troubling them in their way , whom he cannot deprive of the end . . wicked men cannot but accuse the brethren : first , because of their ignorance of god and of christ ; iohn . . these things will they doe unto you for my names sake , because they have not knowne him that sent me ; and , iohn . . they shall excommunicate and kill you , because they have not knowne the father nor mee . the eye of the minde being blinded , how great is that blindnesse ? this is the foundation of accusation . secondly , as they are grosly ignorant in the things of god , so are they most subtile in covering their owne pretexts and practises . as no sinne desires to goe naked , and seene in his owne colour and skinne ; so no sinner would walke in his owne shape and habit , but will sew himselfe a garment of some fig-leaves or other , to maske himselfe in ; that , whatsoever hee is , hee may seeme no sinner . now there bee . maine sins of wicked men , which have ever beene mischievous to the godly , but all masked and hid with this large cloake of false accusation . . pride . haman cannot get honour from mordecai ; for how can godly mordecai honour such a vile person ? now haman cannot for shame accuse mordecai directly for not kneeling unto him ; but hee can make good another accusation against him , and his people , by which he covereth his pride . . covetousnesse . now to hide their covetousnesse they have ever devised accusations under pretence of peace , and standing against innovation . the apostles preach ordināces not lawful to receive , and trouble our city ; but that was onely a cover , for the text saith , when they saw the hope of their gaine was gone , they caught paul and silas ; why did demetrius and the crafts-men make that disorderly tumult against paul , but because they saw their craft must faile by pauls preaching of christ ? but they cunningly cover their covetousnesse with another fine pretext of religion stablished through the world , and make it a dangerous state matter , vers . . . revenge . the heart of every wicked man lusteth after envy against gods people , and yet they must goe for the onely men of peace , and onely peace-makers : now in the midst of revenge , that they may retaine a vizard of peace , they can weave some false accusation out of some stuffe finely spun , by which they can easily blinde the eyes of those in authority , that they may usurpe their name and authority , their power and forces , to vexe gods people ; thus , dan. . . the caldeans envying the advancement of the jewes above themselves , devised a meanes of revenge ; but finely hide themselves in a grievous accusation ; they come and flatter and pray devoutly for the king , o king live for ever ; then the king must beleeve , that they are the only men , observant of his lawes ; o king ; thou hast made a decree ; then they charge the jewes with rebellion , for they will not worship the kings god , newly set up . and thus doe the romish catholikes deale with those among them , who will not frame to their idolatry and superstition . . their hypocrisie . enemies of sound goodnesse they are , but must not seeme to oppose goodnesse ; and therefore must they accuse things well done , and repute them as faults justly punishable ; now must they call good evill . neither may they seeme to vexe and prosecute good men , as good men ; therefore they must traduce them , and make them seeme malefactors , and enemies to peace , and order , and government ; and then , they being so few in number , of small ability , and smaller grace in the world , they may despise them with priviledge . thus cunningly can they weild this hellish weapon , and make it serve to all their purposes . note hereby the old practice of the devill in the generall sin of these dayes . how often doe we heare the whole religion of god , by the enemies thereof , traduced , disguised , accused to be factious , hereticall , turbulent ? what is the sincerity of religion to many but hypocrisie and vaine-glory ? what the power of religion but giddinesse and distemper of unruly spirits ? what the preachers thought , but as paul and silas , troublers of the city , teaching things contrary to law ? good ieremy ever sought the wealth of the city and people , both temporall and eternall ; yet was charged to discourage the people , and weaken the hands of the men of warre , and that he sought not the wealth of the people , but the hurt , ier. . . holy daniel whom they could not touch by all their prying and devising against him , but in the matter of his god , yet how did they combine against him ? what a thanklesse office is it to bee a faithfull preacher to a wilfull people ? how are things depraved , which ought to receive a good construction ? how doth every one act his part in devising and receiving devises against him ? why , he hath nothing to doe here , no calling , what hath hee to doe to meddle with us ? &c. . learne a point of wisedome ; not rashly to condemne or censure every one that is accused , which were often to condemne the innocent . consider well both the person and the cause , and then judge with righteons judgement . if accusation had made a guilty person , christ himselfe had not beene innocent ; for hee was accused to bee an arch-deceiver of the people . and the greatest fault that hath beene usually objected by the wicked , against the godly , is the doing of some part of their duty . therefore avoid this sinne of credulity and rash judgement ; bee slow of beliefe ; charity beleeveth all things , but all good things , and thinketh not evill . . let good men , comming to gods service , prepare themselves for accusation ; for , first , satan will practise betimes upon thy goodnesse , even in the tender yeares of thy grace ; so hee did against ioseph , being very young . secondly , thou hast the true cause of false accusation , if thou hast any goodnesse , that is assigned the cause ; pet. . . because ye runne not with them to the same excesse of riot , they speake evill of you . thirdly , the enemies , corah and his complices wil mutiny against moses , though gods rod be in his hand with never so many mighty signes , nay , though the wrath of god bee on their necke , to make the earth open and swallow them . the greater grace , the greater is their resistance ; the more report god gave to his apostles , the more wretchedly doe they assault them . let the godly not too much afflict themselves when the dragon be wrayes himselfe in false accusation ; for , . it is the same affliction that hath befallen our brethren in the world , and our elder brother ; it is no new thing . . our lord jesus hath sanctified all our sufferings in this kinde , and sweetned them . . it is before our god , who is witnesse of our innocency , and watcheth over our name and innocency . the lord was with ioseph in prison . . truth and innocency is strongest , and may bee hid , but not extinct , and shall breake out as the sunne at noone day , psal. . . a godly man shall bee found best at last ; his graces shall bee as the starres , which the blacke night doth but shew more bright and shining . . if thou suffer evill speeches falsly for righteousnesse sake , blessed art thou ; gods measure and mans doe differ ; hee measures truth of heart , and grace of life with another measure than the world doth ; these deserve favour amongst men , but finde it not ; but the lord will justifie and testifie unto them , and remunerate them with an unheaped measure of righteousnesse and mercy . this of the second point . . satan and his instruments are impudent , and instant in false accusing the godly ; for they doe it before our god day and night , gen. . . how impudent was potiphers wife in accusing ioseph ? for although shee set adulterous eyes upon him , and impudently entised him with alluring speeches , and instantly solicited him by unshamefac'd behaviour ; yea , although hee harkened not unto her , nor would be in the company of her , as one that would avoid all occasions , yet shee both impudently and instantly accused him , first to his servants , and then to the master , and then maintained her accusations all the yeares of iosephs imprisonment , which was about three yeares in all . dan. . . the impudency and instance of daniels accusers , appeareth , in that to the king himselfe , with whom daniel was in great favour , they durst accuse a man in their owne conscience so innocent , as they could finde nothing against him , except concerning the law of his god , and follow their accusation so subtilly with envious and false suggestions , as also so instantly , as , though the king himselfe laboured to deliver daniel till the sunne going downe , yet either hee could not , or would not , daniel must die that night , lest the king should perhaps remember his good service , and change his minde ere morning . how impudently and instantly did ieremies accusers pursue him ? the false prophets and priests accuse ieremy to the princes and all the people , saying , this man is worthy of death , for he hath prophesied against this city , as yee have heard with your eare , ier. . . hee is charged , that hee sought not the wealth , but the hurt of the people ; that hee discouraged the people by his preaching , and weakned the hands of the men of warre . but when they could not by slandering and false accusing , impeach his innocency , nor get the law passe upon him , they come basely to the king , and besought him to put him to death , ier. . . . this comes of extreme hatred of grace , and incessant wrath against the light , whether in doctrine or in practice : for all wicked men are carried by the same wicked spirit and prince of darknesse ; and all of them plot and contrive how to disparage and discourage both the one and the other . this extreme malice makes them shamlesse in accusing ; as in satan , whose malice against god made him accuse god himselfe to adam . there is no light so bright and shining , but they will darken ; no conversation so cleane and unspotted , but without all shame and feare they can traduce . now what an impudency is it to barke aganst the sunne ? . tyranny of sinne where it raigneth , carrieth a man beyond all humanity , and all bounds of modesty , to act and pursue whatsoever gracelesse fact the devill moveth , against all lawes of god and nature . it carrieth cham away to deride his owne fathers nakednesse , and absolon to rise in rebellion against his owne indulgent naturall father , and to take his wives in the sight of israel , putting off all shame and forehead , and all but the name of a man. the reason hereof is , because a slave must not contest with his lord , nor stand reasoning the case with himselfe , but must doe what the devill will have him to doe , hee must be ruled at his will ; beside the similitude betweene the devill and a man given up to this sinne of accusation : for many other sinnes men have common with beasts , fiercenesse , craft , indociblenesse , filthinesse ; but this sinne men have peculiarly common with devils , and participating with his sinne , participate in his name , called diaboli , tim. . so as when the devill groweth modest and moderate , and out of the goodnesse of nature is ashamed of any sinne , which hee can either act , or get acted , then may wicked men cease to bee impudent in accusing , but not before . . satan and his instruments have alwayes bad causes in handling , and accordingly must bring them about by bad and wicked meanes ; such as most shamefull lyes and slanders , and most impudent accusations , which the lesse ground or colour of truth they have , the more clamor , impudence , and instance must they thrust them forward withall . if so , then take no offence against the truth or true religion , because it hath beene and alwayes is exposed to false accusations by the father of lyes , and his lying of-spring ; who all know , that if the gospell succeed and flourish , their kingdome cannot stand ; if the light approach darknesse is chased away . so long as may bee verified of satan and his fellow-accusers , what is said in ier. . . thou hast an whores forehead and couldst not be ashamed ; so long the church must bee , as it hath beene in all ages and times of the world , stifly and instantly accused of rebellions , insurrections , seditions , treasons , and the most grievous scandals that hell can devise . here , for the better proceeding , consider three things . . the markes of impudent accusers and accusation . . motives to beware of this sinne . . meanes by which godly men may fence themselves from the same . i. the markes are sundry . . it is a diabolicall impudency to accuse of that , whereof the accused are not onely guiltlesse , but to which they are cleane contrary . were it not an high impudency , to accuse the sunne of darknesse , or piety it selfe of the highest wickednesse ? to accuse the godly of that , which their whole course actually confuteth ? how blacke was the devill faine to appeare in the dayes after the apostles , when the heathens cryed out of christians , as the causes and authors of all publike calamities and plagues ? if nilus overflowed not their field ; if earthquakes , pestilence , or famine came on them , presently the poore christians were cast unto the lyons . how like unto those heathenish cryes are those of this day , that godly persons keepe no lawes , disobey princes , are seditious , enemies to the state , &c. but is not all cleane contrary ? for if there bee any true peace in any land , it is for and by the gospell , which is a gospell of peace . how like unto those were those horrible slanders cast upon the protestants of paris , to make them odious ? priests and fryers in their sermons perswaded the people , that the lutherans met at banquets in the night , and putting out the candles , went together , jacke with jill , after a beastly maner . other sorbonists accused them , that they held there was no god ; that they denyed the humanity and divinity of christ , the immortality of the soule , the resurrection of the dead , and the whole body of religion ; and all this , when the confession of their faith was extant to the contrary . how is the government of jesus christ thrust away by most impudent pretexts , that christian policy is an enemy to civill policy ? whereas the kingdome of christ , not being of this world , incroacheth not into matters of civill government , and civill policy is so farre from being abated or abolished , as that it is strenthened and stablished by the preaching of the gospell . the romanists , to shew their brood and off-spring , and the jesuites , the first-borne of satan , are attained to such an impudence , as they may teach their tutor to accuse . . in that they fasten impudently on us hundreds of wicked doctrines , which our religion is a flat enemy unto ; as , that wee require onely faith to salvation ; that we condemne all good workes ; that we say the church hath failed many hundred yeares till luther and calvin ; that we teach god the author of sinne ; that wee wrest the sword out of princes hands , &c. and infinite more , which they write and print with such invincible impudency , as shewes them to have lost , with truth , all forehead and blushing . . in their devillish devises and accusations of holy and godly men , bothliving and dead ; that calvin called upon the devill ; that bucer at his death denyed christ to be come ; that master perkins dyed in despaire , of whose gracious and happy end my selfe was an eye-witnesse . what marvell if they could devise such cart-loads of slanders after their death , who could not stay till they were dead ? of beza they wrote a booke , that hee dyed a catholike , with many strange stories of his death ; which booke , himselfe , being alive , confuted with great zeale . of luther they published an horrible miracle , of his foule death and damnation both in soule and body , with many passages after his buriall , and stirre of the devils about him ; which comming to luthers hands , hee answered . of queene elizabeth they spred in forraine parts , some yeares before shee dyed , that shee was dead , and had reconciled her selfe to the pope . iohn husse , yet alive , was accused that hee affirmed a fourth person in trinity ; who , when he desired the author or witnesse to bee brough forth ; and could not obtaine , cryed out , o miserable man that i am , who am forced to beare such blasphemies and standers ! . another note of an impudēt blasphemer & accuser is , to accuse in things wherein himself is most guilty . with what impudency did potiphars wife accuse ioseph of incontinency , when only her selfe was unchaste , and the solliciter ? satan accuseth iob before the lord , that if hee touch iob a little , hee will curse and blaspheme him to his face ; whereas nothing is more usuall with satan himselfe , than to curse and blaspheme god perpetually . nero to picke a quarrell against the christians set rome on fire , and charged the christians with it ; hence were they apprehended , clad with skinnes of beasts , and torne in pieces with dogs ; and many crucified , and heapes of them cast into blazing fires , as if they had been cōmon burners & destroyers of men . the most treasonable massacre that ever the sun saw , was laid upon the pretended treason of poore innocent men , drawne into the shambles as sheepe , thirty thousand of whose throats were cut in one month . at home the parliament house must bee blowneup , and the fact laid upon the puritans , with extreme and ridiculous impudence ; whereby also papists charge us with heresie , with corrupting the scripture , with idolatry , &c. and as impudently doe grosse recusants accuse conformable men of inconformity ; some of faction , being most factious themselves . athaliah cryes , treason . . the impudency of accusers appeareth , in that when they can prove nothing , they lay many hainous things upon the godly , to oppresse them with multitude , and make the world thinke something must be true among so many : and whereas one such crime would beare action enough , if true , they lay on loade with all manner of crimes . daniels fellowes were charged with , first , singularity , they alone stand out against the image of the king. secondly , irreligion , they will not worship the kings god. thirdly , rebellion and sedition , they rebell against the kings commandement . mar. . . the high priest and pharisees accused christ of many things . and christians must expect from this impudence all manner of evill sayings for christs sake falsly , mat. . . . to accuse all the godly for one , is a note of an impudent accuser . haman thought it too little to destroy mordecai , but all the seed of the jewes also . for the quarrell is seldome private , or personall , but generall against all the persons of them that feare god : satan would root out all the godly . the same cause that stirres up his wrath against one , doth inrage him against every one , that is , gods grace and image . hence it is , that no one good man can bee falsly accused , but so is every good man in him ; for they are all alike , all dissemblers , hypocrites , never a good , &c. see satanicall impudency . . a tricke of satanicall impudency is , for some persons sake to accuse the whole religion it self : for it is not enough to throw downe the persons , but the worship and religion of god also , being so contrary to them : which is apparent in a number of gracelesse men , who never take offence against a godly man , but presently flie upon his religion . wilt thou impudently raile on the sunne , because a man stumbles in the sunshine ? here is a more hatefull madnesse . another is , to seeke occasions of accusing , and not finding occasion , yet to accuse ; as they , ier. . . come , let us devise against this ieremy , and smite him with the tongue ; dan , . . the impudency of daniels accusers is , that they fought an occasion , and will not stay till occasion be offered ; and they confesse daniels innocency among themselves , saying , wee shall finde no occasion but in the matter of his god , and yet contest against it , to the king himselfe ; luke . . the pharisees watched christ to get accusations against him . let watchers and devisers of plots against innocent men , see with whom they runne . . it is high impudency in accusing , that when they cannot for evill , they will for good ; daniel for praying , christ for healing on the sabbath , the godly for the matter of their god , for tendernesse of conscience , for going to heare sermons , for singing psalmes in their houses , for carrying bibles , for care in keeping the sabbath , for repeating sermons at home , for exercises of religion , for not swearing , for not being gamesters , tosse-pots and taverners : his impudent accuser can make it more easie , and seeme more gracefull to bee manifestly prophane and vile , than sincerely good , and a resister of evill . . it is shamefull impudence to accuse where speciall respects binde to defend , honour and imitate . but a shamelesse accuser casts off , with all shame , all bands and respects . sam. . . ziba will not spare , but falsly and villanously accuse his raiser and master mephibosheth , and that of no lesse than high treason , that he stayed in jerusalem to be made king ; and so got his lands . sam. . . absalon spares not his owne father , there is no man to doe justice . not the nearest band of nature can stay an evill heart from accusing where it should honour and defend : it will neither acknowledge him from whom it hath received benefits , nor yet beeing in the world . the sinne is likest satan , when it is most ungracious and unnaturall . ii. next , the motives or disswasions from false accusation , are so much the more to bee urged , because of our great pronenesse and inclination to this sinne : for , first , slipperinesse of the tongue , a nimble member , casteth many headlong into this sinne unawares , especially in persons addicted to loquacity , and garrulity or chatting , who , as empty vessels , give a loud sound , but no soundnesse , or savory matter , or choise discourse can bee heard from them ; and wanting matter in themselves will finde it upon others . secondly , lying and false accusing agreeth best with the corruption and depravation of our nature ; which being at first corrupted and spoyled by a lie , wee leane that way ever since , and as a vessell keepe the smell of our first liquor ; yea , our whole nature is degenerate into a lie . thirdly , wee have selfe-love in abundance , and pride of heart , by which wee set up our selves , and contemne and treade upon others . this admiration of our selves makes us disdaine others , and according to this distemper we speake , and fil our mouths , and others eares with detraction and false accusation , lest so much be detracted from us as we heare or see added to another . seeing therefore we are so prone to drinke in this puddle water of detraction and false accusation , as the fish doth naturally river-water , we have so much the more need to bee called backe from so dangerous a sinne : and indeed we want no bridles , if wee be not too head strong ; for , . god hath provided by his expresse law , aswell for the good name of his servants , as for their goods or lives ; thou shalt not beare false witnesse against thy neighbour : wherein the lord upon paine of death bindeth every soule to truth and justice in all his speeches , the uprightnesse whereof must demonstrate the uprightnesse and sincerity of the heart , as a chaste daughter of a chaste mother . and this law of god wraps him in the curse , as well that steales and wounds his good name , as the theefe that steales his goods , or : the murderer that assaults his life : and as farre as the good name is farre in estimation above gold and silver , ( prov. . . ) so much more hatefull and mischievous is the false accuser above a theefe or burglary . . nothing can bee more contrary to god , nothing comes so neare the devill : hee is a creature most degenerate from god , both in respect of his nature , judgement and practise . first , god in his nature is truth essentiall , and truth originall , the author of all truth , and truth it selfe in all his decrees , in all his workes , in all his words , which all agree with the truth of his essence : but this man suits with satan the father of lies , who stood not in the truth , iohn . . god in his nature loveth truth ; the devill speaketh truth sometimes , but never lovesit ; god is called a justifier , satan here an accuser . if wee see this image or superscription of false accusing on any , say it is satans coyne , a man moulded in his mint , and give unto satan what is satans . secondly , nothing can bee more dissonant to the judgement of god than rash judgement , and false accusation of good men : god approves the wayes of his servants , highly esteemeth of their graces , accepteth and remunerateth weake indeavours : now what can bee more contrary than to accuse the wayes of god to bee hatefull purity , and a straine beyond discretion , and the graces of god for singularity , hypocrisie , dissembling ? know , thou hast not now belied men , but the spirit of god. thirdly , the lord in his course pleadeth for his saints , acquiteth them , answereth all accusations for them , and pronounceth a righteous sentence upon them ; the fals accuser impudently impleadeth all this . god calleth nathaniel a true israelite ; no , saith the accuser , hee is an ismaelite , a dissembler : god pronounceth paul an elect vessell ; no , saith the accuser , hee is a murderer , ( a theefe , vengeance will not suffer him to live , act. . . god pronounceth of his owne sonne , this is my beloved sonne ; no , saith the accuser , he is a deceiver , an impostor , a blasphemer , in saying he is the sonne of god. now what can be liker satan , who would have all men in his owne condemnation , than these vile persons , who would have all thought as vile as themselves ? hence our text maketh satan and all accusers , but one accuser . . whom doest thou accuse or revile ? thou accusest the brethren . first , the brethren of christ , and in them christ himselfe ; matth. . in that ye have done it to one of these my brethren , ye have done it to mee . wouldest thou in the day of the lord be brought in a false witnesse against christ ? and yet there is a nearer relation ; these brethren are members of christ. wouldest thou for a thousand worlds have that sin of the jewes lying upon thy soule , that thou hadst thrust a speare into the body of christ ? but what was that sinne to this ? they knew not who he was , nor what they did ; beside , his body was dead first ; but thou thrustest the sharpe speare of false accusation , and by it tearest and rentest the living body of christ ▪ which is his church ; and this wilfully , and of set purpose . thou sinnest against the sonnes , not of god onely , but of the church whom thou professest thy mother . the spirit of god amplifies the wickednesse of false accusation by this circumstance , psal. . . thou sittest and speakest against thy brother , and slaunderest thy mothers sonne : shewing the unnaturalnesse of these wicked men to their owne flesh , and the bowels of their owne mother . were there a dram of nature or grace in them , they could not violate such neare bands . godly sem will cover his fathers nakednesse , though unnaturall cham discover it . charity would cover a multitude of offences , prov. . . but wanting both , they are rightly ranked with theeves and adulterers , vers . . a false accuser is a most irreligious person : and commonly such are the greatest enemies to true religion : observe , and you shall finde them either atheists , or papists , or libertines , or worldlings , given over to some foule sinne or other . for , according to the abundance of the heart the mouth speaketh . if the heart swell with malice , envie , and bitternesse , how can the mouth but run over with cursed speaking ? a bitter fountaine can send no sweet water . the shop is supplied with such wares as are in the storehouse . besides , true religion which purifieth the heart , would order the tongue , i am . . . if any seeme to be religious and ordereth not his tongue , that mans religion is in vaine . consider the fearefull evils awayting this sin so contrary to god : first , it casts a man out of the sanctuary of god ( psal. . . ) unlesse the church of god could consist of a generation of devills : but it is the spouse of christ , the communion of saints . it casts him into the judgement of god , and damnation of hell ; for god hath appointed a day to give judgement of all cruell speakings , which wicked sinners have spoken against him , iude . then shall their measure be filled to the brim : they shall have accusation enough . god doth even here admonish of that day , and sit in judgement on some , even in this life : what got haman by false accusation , but hanging on his owne gallowes ? what got ahab and iezabel by false accusing naboth , but a possession of wrath ? in the place where dogs licked the blood of naboth , must they licke ahabs : and iezabel was eaten with dogs in the valley of jezreel , king. . a dart shot against a wall , or an arrow shot upward , rebound , and fall upon the shooter . daniels accusers were devoured by the lions to whom daniel was cast what got amaziah by accusing amos ? chap. . . thy wife shal be an whore &c. let men take heed of touching prophets , and slaundering godly ministers . eusebius in his church-history sheweth how narcissus was falsly accused by three false witnesses : one wished , if it were not true , he might be burnt : the other , that a foule disease might eate him : the third , that he might else be blind : and accordingly they perished , the first by a sparke of fire from heaven , the second by a loathsome disease from top to toe , the third seeing this , repented , but yet lost both his eyes with weeping for his sin against the good bishop of jerusalem . iii now wee come to the meanes by which godly men may fence and arme themselves against this keene weapon of false accusation . accuse and judge thy selfe daily , yea night and day before god. thou preventest the accuser by accusing thy selfe . cor. . . if we would judge our selves , we should not be judged . be carefull above all to stop the mouth of three accusers . first , make sure that god accuse thee not : let nothing stand betweene him and thee , whereof thou hast not already judged and accused thy selfe . hereunto beleeve in jesus christ : against all false accusation get christ to justifie thee : be once in christ , and he shall answer all crimination : and if he iustifie , who shall condemne ? rom. . . secondly , see the word of god accuse thee not : stop moses his mouth , ioh. . . there is one that accuseth you , even moses : not his person , but his doctrine . hereunto repent of thy sinne , confesse and forsake it , that is the way to mercy . evangelicall obedience stops moses mouth . thirdly , avoyd and stop the accusation of thine owne conscience , that thou mayest have a witnesse within thee : first , of thy sound peace and reconciliation with god. secondly , sense of grace and sanctification . thirdly , carefulnesse in gods service . fourthly , innocency and uprightnesse in the most sincere endeavour of heart and life . walke circumspectly , avoyding occasions and appearances of evill . false accusers can make of gnats in good men , elephants , and of mole-hils mountaines as big as the globe of the earth . if thou esteeme any error small , or sinne little , so will not they . oh that all christians would or did so walke , as that all accusations might proove shadowes and pretenses ! oh that all the keene weapons of wicked men were thus blunted with innocency , and that all prooved but the doing of their dutie . let the righteous smite thee : for this may keep thee out of wicked hands . take counsell , endure rebukes from the godly , heare with willingness loving admonition . for else it is just the wicked fall upon thee . some have beene publickely instructed by the word , and privately perswaded by godly friends , to avoyd occasions of scandall , to avoyd the company of loose and riotous persons , and to watch narrowly over themselves for their professions sake : but they , unconscionably rejecting the counsell of gods word and servants , and rather quarrelling with the counsellers then following the counsell , have beene given up to themselves , and led away till they have become a by-word to all the prophane in the country ; who flout and triumph over them and their profession , as if the philistims had got in another sampson . had it not beene better , to have borne the wounds of friends , then these gashes of the enemies ? defend and plead gods cause against false accusation , and he will plead thine . when truth is gainsaid , or his name or servants evill spoken of , if wee would bestirre our selves for him , he also would be ready to defend our names and innocency . a wretched councel it is , in which al crie , crucifie christ , and not a man to speake a word for him . many such wicked councels there are , in which bold and impudent accusers do stand against god , and his worship , and servants , and throw downe and tread on not only the innocency of good men , but the worship and service of god , and not a man to speake a word for god or good men , or causes : but never was there such a councell set against god , but god set against them , and brought that dishonour on themselves , which they sustered to be cast upon him & his name . wee need not go far for examples . do to anothers name as thou wouldest have thine done by . he shall dwell in heaven , who neither raiseth nor receiveth slaunders . generally , when we heare accusation and reports of out brethren , we receive them , beleeve them , laugh at them , adde to them . but , what measure thou measurest to others , shal be measured to thee againe : thou shalt be payed in thine owne coyne : looke what entertainement another mans name findes in thy house , the same shall thy name finde in another mans house . wee must therefore open our mouthes for the dumbe , for the absent , for the innocent . the difference betweene the slaunderer and receiver , is this : the former hath satan sitting in his heart and tongue , the latter in his heart and eare . another meanes is , resolution never to depart from thine uprightnesse , but to keepe thine innocency ( as iob ) though with infamy and false accusation . so did ioseph . so the apostles resolved to passe on their way by honour and dishonour , through evill report and good report . never leave off to doe good , nor give over any dutie , to avoid false accusation . hazzard rather thy name and credit , then thy faith and piety . another is , appellation : so walke ever before god , as thou mayest appeale from all unjust accusation and sentences , to his most just & righteous sentence ; that thou mayst boldly expect and call for both his testimony and assistance & clearing . for the first , david appeales to the lord , lord thou knowest whither i have done this , thou knowest they lay to my charge things that i know not . iohn husse appealed to jesus christ , from the wicked sentence of the councell of constance ; iobs witnesse was in heaven . for the other , is that in psal. . . answer for thy servant in that which is good , and let not the proud oppresse me : as if he had said , lord i am slaundered where i am not , where i cannot answer for my selfe , do thou answer for me ; besides , i crave only thy protection in an honest and good cause ; thou that art goodnesse it selfe , maintaine it , and me in it . and for clearing thine innocency , wayte , god will one day discover it . consider the story , how god cleared athanasius from the villanous accusations of the arrians . first , they suborned a lewd woman to exclayme upon him in open assembly , that he would have ravished her , the night before , against her will. which slaunder he shifted off by sending timotheus , presbiter of alexandria , in his roome ; who asked her before the synod , whether she would sweare that he had ravished her : shee answered , she would sweare and vow he did it , thinking he had beene athanasius whom she never saw . so the councell , perceiving the matter , quitted his innocency . secondly , they accused him to have slaine one arsenius , whom themselves kept secret , and that he carried one of his hands about him , by which hee wrought miracles and enchantments . but arsenius , touched by god , stole away from them , and came to athanasius , who brought him before the judges with both hands , and confounded his accusers . the last meanes is apologie and necessarie defence of our words and facts against false accusers : which christ used alwaies for himselfe and his disciples . and as necessarie it is for his ministers and members . for , first , we may not lose our innocency , if by good meanes we may maintaine it . secondly , we may and must cut off the vizards of envious obtrectors and slaunderers , if not for our persons yet for the truth . thirdly , impudent accusers abuse the patience and modesty of good men , and by their silence make thēselves more audacious to slaunder . fourthly , a good man may be as bold in defence of innocency and goodnesse , as they are impudent in disgracing them . samuel did not boast or preach himselfe , when , rejected by the people , he asked , whose oxe or asse have i taken ? our saviour christ many times askes , which of you can accuse me of sinne ? if papists or atheists make it the discourses of their table , and sawce of their meats , to belye and slander preachers of the gospell , a preacher may , as i doe this day , challenge all papists , scoffers , enemies of the truth which i preach , &c. if the roman law were in force , which eusebius and nicephorus speake of , that hee that had falsly accused his brother , and not able to prove it , should have both his legs broken , what a number of criples should we have ? i wish them better , that god would breake their hearts with godly sorrow , and breake their malice rather then their limbes , that embracing the truth they may acknowledge the bringers of it . the accuser is cast downe . ] the second part of these words , is , the dejection of the dragon . he was cast downe , not utterly expulsed or destroyed : for he will ever stand up as an accuser before gods tribunall , and mens , but he falleth in his accusation , and is cast in his cause . quest. wherein standeth this dejection of the dragon ? answ. in two things . in regard of gods tribunall he is foyled , because christ is risen for the justification of beleevers , and is ascended into heaven to cleare all accusations , and now reigneth & triumpheth over all enemies , whom he hath made his footstoole . in regard of mans tribunall , at this time , which our text aymeth at , the heathenish power which had long oppressed the church , being subdued , and christian religion stablished by christian princes ; those horrible accusations , by which the poore christians were daily brought to death by hundreds and thousands , were stayed , and in great part cut off ; and the christians were cleared and acquitted from those hatefull and impudent accusations layd against them : and now the innocency both of their persons and profession appeareth . the holinesse , innocency , peaceablenesse , and godlinesse of their persons began more and more to breake out ▪ the booke of their adversaries false suggestions was as an honourable crowne upon their heads : now god gives them favour and honour in the sight of their adversaries . that which is more , now the profession and religion of god and his sonne jesus christ , as odious as it was formerly made by hellish blasphemies , begins to be received , advanced , spred abroad , and lifteth up the head above all heathenish and idolatrous religions ; in a word , grace and glory , comes unto it , in stead of former infamous imputations cast upon it . this is the casting downe of the accuser . note hence , that there is a time when the accusers of gods people shal be cast downe and put to silence . though ioseph a long time lie in the place of the kings prisoners , his mistris is impudent in accusing , his master credulous in beleeving , cruell in putting his feet in the stockes , and laying irons on him , and himselfe hopelesse of favour or deliverance ; yet the lords time came , when he came out of prison with honour , and much more grace then all his disgrace came unto . mordecai and his people may be accused , condemned , a day of execution appointed , no hope nor helpe appeares : but ere that day commeth , the lord brings forth his innocency , haman his accuser must honour him , and proclayme him the second man in the kingdome , and quickly after hansell his owne gallowes . there was a time when the den and furnace were thought too good for daniel and his fellows : so grievous are the aceusations , and so haynous their facts : but soone after they are raysed to honour and high advancemet , and their accusers cast into their roume . there was a sad and heavie time , in which the poore christians bare the burden of tenne bloody tyrants and monsters , their names blacked , their goods spoyled , their blood shed as water : but afterward a constantine came , who acquitted them , honoured them , cherished and protected them . this must needs be in respect of god : in whom if we consider foure things , wee shall see it cannot be otherwise . first , his knowledge and cleare discerning of the innocency of his servants . now their righteousnesse and innocency is denied and derided , enemies would bury it in the grave of everlasting oblivion , and take deepe counsells to roll great stones of infamy and reproach upon it , that it cannot rise in the after-ages of the world . but all things are naked to him , with whom we have to deale : who preserves the bones of innocency , and will rayse it out of the ashes , and bring it into a cleare and glorious light . see luke . . secondly , his justice . the righteous judge of all the world cannot alwayes hold his peace at wrong , nor alwaies suffer justice to be turned into wormewood , nor truth to be alwayes covered with sackecloth and ignominy . he must shew himselfe a patron of truth , and a revenger of wrong . be it farre from him , the doing of this thing ; that the righteous should be even as the wicked ; that be farre from him ; shall not the judge of all the world doe right ? gen. . . thirdly , his promise : in psal. . . commit thy way to the lord , and he will bring forth thy righteousnesse as the light , and thy judgment as at noone-day ; implying , that righteousnesse may be hid with darknesse , and covered with the blacke night of impudent slaunders ; but yet after darknesse it shall see light ; the longest and darkest night that ever was , saw a morning , and the sunne rose , and chased away darknesse and mists , and revealed all that was hid in darknesse : and so god promiseth it shall be to all his disgraced saints . doth he promise , and doth he not meane to performe ? is he not able ? is he not willing to accomplish ? is not he truth ? are not his promises so , both from truth , and for truth , and those that are of the truth ? fourthly , his affection to innocency . the righteous lord loveth righteousnesse . what a man loveth he will maintaine ; much more the lord , though he tarry long , yet at last will step forth and plead for truth , and will not suffer it alwayes to bee smothered with smoake and mists of lyes and falshood . it shall so be , in respect of jesus christ , to whom the saints must be conformed , and by whom they are confirmed and upheld . first , as the saints are conformed to christ in his crosse , so in his crowne ; as in his combate , so in his victory . and therefore as the head was accused , accursed , crucified , buried , and a great stone rolled upon him , and a sure watch about him , and all to keepe him under for ever , but yet the third day he arose gloriously ; so there is a third day for his members , wherein they shall rise from under all the infamies and reproachfull slaunders of evill men , as out of the graves . for if the head be risen , so are the members . secondly , the spouse of christ cannot be cast into such a deepe , but he whom her soule loveth , hath his hand under her head , cant. . . so as the lord never suffers his servants to be so farre cast downe , but his hād under thē at lēgth shal lift up their heads . let what floods and waves of reproches and persecutions rise against them , they cannot sink , christ is with them in the shippe , he will seasonably rebuke the waves , still the windes , stay the blustring stormes , cleare the heavens , and make a calme for them . . so it shall be in regard of the godly ; whose graces and holinesse must bee exercised , but not extinct ; whose glory and happinesse may a while bee suspended and obscured , but not prevented or hindred . the sunne of the world may bee set with clouds , covered , shut in , and hid for many dayes , acts . . but yet clouds will bee dispersed , and the darke mists and fogs will be scattered , and the sunne will recover his shine and strength ; even so the shine of grace and innocency may bee clouded and darkned many dayes ; but , when god hath exercised his church a while , he will over-blow the tempest againe , the sunne of grace shall rise and disperse these blacke clouds , and cause them to vanish unto nothing . after darknesse ( saith iob ) i shall see light . and suppose the saints walke in blacke a while , yea , all the while they are here below , yet they shall walke in white , rev. . . when their mourning garments shall bee taken from them , and they clothed with whitenesse of holinesse and glory . . it shall so bee , in respect of the wicked accusers , who must not alwayes have their will and force ; their rod must not lye alwayes on the lot of the godly ; but when the lord hath by them whipped and corrected his children , they must be cast into the fire , as ashur was . object . but wee see the godly haled to death and destruction by false accusation , as naboth , as christ himselfe , as the christians and martyrs in all ages , executed as traitors , heretikes , and wicked men . besides , how goe the godly hanging down their heads , as men onely despised , and carying the scorne of the times , as men onely worthy of hatred ; and thus they goe heavily to their graves , and their innocency is buryed with them . answ. all this impeacheth not this truth ; for , first , this promise is made good so farre as the lord seeth good for his servants . secondly , often in this life the innocency of those who die as guilty , is restored them ; as naboth , whose innocency is recorded to all posterity ; and the martyrs in the ten persecutions , after-ages honoured their memory and sufferings , though they dyed as the greatest malefactors ; and the poore christians in queene maries dayes , who were cursed to hell , and burned in the flames for most accursed heretikes and traitors , god stirred up master fox to cleare their innocency , to honour their memory , and cause all ages to glorifie god in their grace and constancy . thirdly , many wrongs must bee reserved for the brightnesse of the great day to reveale , and some things perhaps never come to light in this world ; but then the saints committing their cause and names in well-doing unto the lord , hee will keepe faithfully that which they commit unto him ; and for his owne name is jealous of theirs . fourthly , in the courts of men the day goeth against truth and innocency , so high as from which in earth is no appeale , and so the matter must rest ; yet there is a day , and an high court of heaven , which is without corruption of judge or witnesse ; this shall right all errours of inferiour courts , there innocency and innocents shall stand in tryall , and the righteous shall there shine as the sunne in the firmament , mat. . . if not in the kingdome of the world , in the kingdome of the father . and for the godly , whose grace and innocency appeareth not here , nor themselves in this strange countrey are knowne what they are , when christ who is our life shall appeare , then shall wee also appeare with him in glory : and if christ be contented to bee obscured here , so may we also . this doctrine serves to terrifie the enemies of the church , whose tongues are now their owne , none may controll them , they priviledge themselves to devise and disperse what lyes they list : but they must know , first , that the mouth of wickednesse shall bee stopped . secondly , that truth is strongest , and will prevaile , though they may outface and smother it for a while . could they hinder christ from rising ? can they hinder the day from dawning , or the sunne from his rising , or course ? no more can they bury innocency and grace so low , but it will rise againe . thirdly , they must bee called to reckoning for all wicked speeches , and false accusations of the saints ; when they would esteeme it their happinesse to lie ever in the darke cave of their rottennesse , but they must be fetcht in to carry the shame and perpetuall reproach which they would have cast upon innocency . againe , this may comfort the saints , who heare there is a day when their righteousnesse shall bee brought forth ; they shall have their desire : as falsehood and darknesse feares nothing but to bee discovered , so truth and light feare nothing but to be hid . now they rejoyce in the day of manifestations of things rolled in darknesse : now shall their innocency triumph , when shame shal ▪ cover the faces of all accusers , as they did hamans before his hanging . in that day shall men and angels see , that they were not seditious , factious , rebellious , proud , hypocrites , and worst of all men ; but humble , peaceable , obedient to the good lawes of god and men , sober , fruitfull , sincere , gracious , and holy . oh how sweete and honourable shall that sentence of absolution from christs owne mouth be , after all the unjust sentences of wicked men ! . this teacheth us a rule of wisedome , to judge not according to outward appearance , but with righteous judgement , iohn . . judge of persons as of coyne , by the touchstone , not by heare-say . we judge of a great heire , not as hee is in minority , but according to his livelihood and future great estate . labour to esteeme of saints , not as they are here besmeared , but as they shall appeare like christ in glory . seest thou one for christ made like unto christ in reproaches , and suffering ignominy and rejection ? now conclude , this man must bee like him in glory , though the world cast a sea of shame upon him ; tim. . . if wee suffer with him , wee shall also raigne with him . . this is a ground of patience and constancy in wel-doing , and suffering evils : grieve not to see the darke night shut in the day ; goe to thy rest ; a few houres will bring the sunne and morning , which shall discover all things againe . commend thy cause in well doing to him that judgeth righteously . flie not on men to be revenged , but flie to him , and waite for two things : first , gods time ; ioseph lay in irons till the time appointed came , and the counsell of the lord had tryed him , psal . . secondly , gods meanes . object , i see none ; all wayes of clearing my selfe are shut up . ans. yet god hath wayes enough . . angels ; mary had innocence , but no way in earth to discover it ; ioseph was putting her away , but the angell from heaven acquites her . god watcheth in the night over our innocency , as over hers . . good men hold themselves made by god keepers of their brothers credit : ionathan will speake for david , though a speare bee throwne at him . . evill men themselves : saul shall preach davids innocency ; and pilate the judge condemning christ , shall acquite him . this of the first point . . in that the saints here praise the lord for that the accuser is cast downe , wee learne , that when the lord hath scattered the clouds and mists of false accusation for us , and made our innocency appeare , wee must by all meanes shew our selves thankfull for it . the eighteenth psalme is a song of thanksgiving in the day that god delivered david from the hands of saul , who accused him of treason , and aspiring , and affecting the kingdome ; see vers . , , , . hest. . . the dayes of purim were instituted for a perpetuall and publike praise of god , both for the clearing of the jewes innocency , falsly accused by haman , and the overthrow of the accuser . . as god doth all things for his owne glory , so especially here his glory shineth in much brightnesse : for , first , he riseth up in righteous judgement , and manifesteth the whitenesse of his throne , whiter than salomons , which was of white ivory , demonstrating the purity of the judge and judgement ; and here advanceth his throne above all the thrones of the world , which cannot cleare themselves from corruption . secondly , he advanceth his power above all enemies , they are potent to suppresse the truth , but he is omnipotent to support it . thirdly , hee magnifieth his wisedome in preventing all the cursed policies and counsels of his enemies against the saints , and either turneth them to folly , or bringeth them on their owne heads , as achitophel and haman . fourthly , hee expresseth his affection to his people ; in turning the enemies curse into a blessing , as in the instance of balak and balaam , numb . . . i called thee to curse mine enemies , and loe thou hast blessed them . the more pharaoh oppressed the israelites , the more they increased . now as the lord putteth forth his glory , so hee expecteth that his people should declare it , and ascribe the same unto him ; considering , that if they honour him not , hee loseth all his honour upon earth ; for wicked men shut their eyes against it : and further , how well it pleaseth him , when the saints goe out of themselves , and ascribe al their safety onely to his mercy , disclaiming their owne strength , merit or goodnesse , and onely glory all the day in him , whom they acknowledge the patron and defender of truth and innocency . . after all victories the saints used to praise the lord , when they saw him rise up for them against his enemies : but in casting downe accusers , is an happy victory , wherein many hellish plots are overthrowne , many stratagems discovered , and armies of diabolicall enterprises chased ; the fury and force of enraged enemies is defeated , themselves turned backe , and cloathed with confusion . the heathens would not carry a victory without sacrificing to their gods ; and shall the saints deny the lord this sacrifice of praise , when their enemies are cast downe before them ? . when the lord heareth our prayers , he is greatly to be praised : psalm . . . praised bee the lord , for hee hath heard the voyce of my prayer . and how can a godly heart , who hath commended his cause and innocency unto gods clearing , and findeth that the lord , who seemed to have beene departed , and not to respect him or his righteous cause , is now returned , and manifesteth his presence in stopping and restraining the fury of the enemie , and bringing forth into light the innocency of his servants ; how can a good heart now but returne with praises to god , who hath heard all his prayers , and brought about all his hearts desire ? . the benefit it selfe , to have slanders and evill surmises dispersed , is not so small and worthlesse , as it is not worth thankes . how thankfull would wee be to that man , who , when wee could not tell what to doe in a great cause concerning our estate , would step in as a faithfull witnesse on our side ? but how much more when the lord vouchsafeth to witnesse for us , seeing we can neither deserve this favour , nor repay any thing else for it ? therefore let us not deprive him of his praise , which is his tribute , psal. . . i will deliver thee , and thou shalt glorifie mee . and it is the end of all gods intention in the donation of mercy , and ought to be our end in the fruition of it . againe , it is a note of an evill man to be more ready to pray for supplies in his straites , then to praise god for supplies in his liberty and inlargement . finally , it was ever the constant practice of the saints , psal. . . i will sing of thy power and praise , for thou hast beene my defence , &c. quest. how may we expresse our thankfulnesse for this mercy ? ans. . if god honour or preserve our names , wee must much more honour and uphold his ; referring all our credit and reputation to maintaine his name and honour ; contrary to those , who know not how to wield honour and greatnesse , but in swearing , cursing , gaming , and the like . . this we shall doe by carefull and watchfull upholding the holinesse & innocency of our own lives . for the end of our redemption from our enemies is , to serve our god in holinesse and righteousnesse all our dayes , luke . . and it is the end of our justification , both before god and man , that wee should shine out in holinesse , and walke beseeming so great salvation . verse . but they overcame him by the blood of the lambe , and by the word of their testimony , and they loved not their lives to the death . after the church in this triumphant song , hath sung out the praises of god , the giver of all victory , in the former verse ; now in this are set forth the due praises and commendation of the army , or band of michael , who had valiantly stood with their generall in the conquering and subduing the dragon . in the words are two things : first , a report of the victory , and that the saints were masters of the field , but they overcame him . second , the reasons or causes of this victory , and they were of two sorts . . the meritorious cause and principall efficient , the blood of the lambe . . the instrumentall causes ; and these were two . . the word of their testimony . . their constancy and martyrdome , they loved not their lives to the death . in the report of the victory are two things . . who overcame , they. . whom , him. they , that is the angels of michael , vers . . him , that is the dragon and his army , who being all one in will , in worke , in mischiefe , are all one in name , in state , in ruine and overthrow . note hence , that not only christ himself doth overcome the dragon , but all christians also ; even all the godly now overcome the devil , & al wicked ones , & all wicked powers : ioh. . . ye have overcome the wicked one : cor. . . — who hath given us victory ; namely , over sinne , death , the grave , and whatsoever would separate us from christ : here he speaks in the time past . rom. . . neverthelesse wee are more then conquerours : here hee speakes in the present time . quest. how doe christians now enjoy victory ? ans. . in their head all beleevers have now overcome the devill . . in beginnings of their owne victory ; they have got some holds and advantages . . in assured hope and confidence , which shall not leave them ashamed : so as every christian may say as lucullus , who having in the beginning of the fight got an advantage against the armie of methridates , cryed , vicimus , that is , we are as sure of victory as if wee had it in our hands : so may wee the lords captaines , cry cheare to our souldiers , we have overcome in our head , we have wonne the strongest holds , we have an hopefull victory in our hands , the maine battell is routed and discomfited , a few straglers remaine , with whom we shall make short work ; the god of peace shall tread satan under our feet shortly , rom. . . quest. why must christians overcome ? was it not enough that michael did ? ans. no , every christian must overcome the dragons , as well as michael ? . because of his straite union with his head : every member is advanced in the head ; if the head bee crowned , so are the members . and it is the will of god , that all that are given to christ , not onely behold , but partake of his glory , iohn . some generals are so ambitious , as they would have all the glory of victory result upon themselves ; but this generall will have the meanest souldier to share in the honour as well as in the labour . . christ fought not his owne battels with the dragon , but ours : the quarrell was not his , but ours ; and the victory was not for himself , but for us : so as he fought as our mediatour , and overcame as a mediator , susteining the cause and persons of his members ; so as indeed the victory is properly ours ; . by imputation ; faith which makes him ours , makes his victory ours , and it is our victory , by which wee now overcome , for the present . . by inchoation ; giving us power , and making us kings and conquerours , rev. . . here in part , and perfectly hereafter . . by mercifull acceptation ; for though we be so farre from overcomming in our selves , as that wee cannot thinke a good thought , and of his owne wee must give him , yet for our incouragement he is pleased to call his own workes in us , ours , as in the text , they overcame . and though wee doe nothing but by him , who is our sufficiency , yet his grace ascribeth to us that which himselfe effecteth in us ; and though our beginnings be weake , and indeavours poore , yet hee pleaseth to esteeme his servants by the truth of grace , not the measure . where he seeth a willing minde , hee accepteth the will for the deed , soundnesse of weake grace for perfection , and true beginnings for accomplishment . thus having begun to overcome , grace accounts us conquerors . every christian must therefore overcome , both for the greater confusion of the dragon , who is as unable to stand against a despised member of christ , as christ himselfe ( every woman , and childe of god beleeving , foyles him ) and the greater consolation of the saints in this battell , who must be daily flesht and hartned by the first fruits of victory , and stand here below as it were upon p●sgah , and see the good land , and happinesse of perfection , and vision of full peace a farre off , in the sweet beginnings of it , while the enemies begin to turne their backes , and dare not stand out the resistance of the meanest member of christ. this serves to discover the delusion of many , who say they leane upon christs victory for salvation , but never examine whether they themselves overcome or no : but christ overcomes , not onely in himselfe , but in every member of his . hath hee not made thee a conqueror ? then what is his victory to thee , not being in thee ? true it is , hee imputeth his victory to the christian ; but first he beginneth it in him . feelest thou the mighty power of christ effectually working in thee ? discernest thou the power of faith , which is thy victory ? hath the word a mighty power to throw downe high holds of lusts ? doth the power of grace leade thee in upright courses , of piety and equity ? here is a good signe of a conqueror with michael . but doe thy lusts sway ? doth sin rule ? followest thou thy violent affections against gods word ? rather then thou must not have thy unjust will , thou wilt treade downe the word of grace , and the worke of grace in others , &c. a slave then thou art to the devill , and hast as yet no part in christs victory . what little victory christ hath wonne for many men , appeares in that little victory hee hath in them : whose onely study and bravery is , to throw downe the power of god , the ministery , and servants of christ ; the great and unanswerable sinne of these times , as will bee shortly convinced . . here is comfort for godly men : they have many enemies , but none of them can prevaile , as before , vers. . for , first , the beleever is upon an impregnable rocke in the sea , which , let it be beaten without intermission with billowes and waves tossed by the windes against it , yet it abides unmoveable . secondly , hee stands not single in the combate , but incorporate into christ ; if the enemies can seize againe to conquer christ , then may they him . thirdly , hee is sure of victory , and therefore may come with courage , and stand with confidence ; as gideon with his three hundred stood it out against the mighty host of midian , because he was assured of victory . fourthly , hee hath victory in great part already , over all enemies : sinne stickes to him , but raignes not ; sinne is in him , not hee in sinne : death is busie , but hath lost his sting : the law accuseth , but in our surety is performed ; the debt payed , the bill cancelled , and one debt is not to bee payed twice . hell is shut , and now there is no condemnation to them that are in jesus christ , the devill and his instruments are chained lyons . fiftly , no combination of enemies can support them ; though hand joyne in hand they cannot escape sinne is chained to punishment in all : the same sin deserves ruine in all : gods justice is impartiall : and the same destruction belongs to the devill and wicked men , seeing they all make but one dragon , who is here overcome . they overcame by the blood of the lambe . ] here is the principall and meritorious cause of this victory : where three things must be opened . . who is this lambe . . what is meant by his blood . . how the saints overcome by this blood . i. this lambe is michael , called a lambe , especially for two reasons . . because hee was resembled by the lambe sacrificed in the law. object other beasts were sacrificed , and were types of christ , as the bullocke , goate , ramme , and the like ; but he is not so called . ans. true , because those were not in continuall sacrifice as these , neither did so ordinarily represent him as these : for these were offered , & held christs sacrifice before their eyes : . annually , as in the passeover . . monthly , as in the calends of every month were seven lambes offered , numb . . . weekly , for every sabbath they must offer two , verse . . daily , the juge sacrificium , or continuall sacrifice , which let the fire never goe out , was of two lambes every day , verse . . christ is called a lambe , because hee did resemble those lambes in qualities , especially two . first , innocency and harmlesnesse , hee was the innocent lambe of god , without spot , no guile was found in his mouth . secondly , obedience and meeknesse , he was obedient to the death , and as a lambe dumbe before the shearer , so opened he not his mouth , esa. . . this comforteth us in beholding this lambe , our sacrifice ; who was , . the lambe of god , that is , set a part by god , not by men , as the other lambes in the old testament were . . a lambe from god , not rising from the earth as they , but descending from god , and comming from the bosome of his father . . a lambe that was god ; for , god shed his blood , act. . and therfore the dignity of the person of this lambe , giving worth and sufficiency to his sacrifice , it taketh away the sinnes of the world ; with difference from those in the law. . it really tooke away sinne ; other lambes did did but shadow and represent it . . the sinnes of the whole world ; other lambes expiated sinne but in one nation , but this is of validity to redeeme the whole church in all nations . . it tooke them away perfectly by one oncemade oblation , and needed not repetition yearely , monthly , weekly , and daily , as theirs did . againe , this teacheth us to imitate this lambe , especially in these two gracious qualities . . of holinesse , purity , innocency of life and conversation ; that wee may bee , as much as is possible , blamelesse and without spot in the midst of a froward generation : he was fairer then the sonnes of men , all faire , and no spot was in him , neither in nature nor practice . we cannot be so , but yet we must part with our spots , and come so neare as mortality will suffer us . . of obedience ; both active , he was willing and free in all his obedience , it was his meate and drinke to doe his fathers will , and to fulfil all righteousnesse ; so wee must aime at perfection , set all the law before us , and in all obedience offer free-will offerings . and passive , meekly , contentedly , and patiently induring the greatest wrongs and evils for his sake , as hee did for ours . ii. what is meant by this blood ? ans. the whole sacrifice of christ , which includeth his whole obedience , especially his death , with all the antecedents and consequents ; his whole passion , visible and invisible , in soule and body ; none was in vaine ; for this is an ordinary figurative speech in scripture , that the whole obedience of christ is ser downe by a part ; no part of which may bee divulsed or rent from other , seeing he obeyed in suffering , and suffered in obeying . iii. how doe the saints overcome by his blood ? answ. it seemes to bee an allusion to the israelites , who being sprinkled with the blood of the lambe , escaped the revenging angell , as also the revenging aegyptians , and by that blood ( a type of this ) overcame them all ; even so this blood of this lambe is the victory of all the israel of god : . in regard of acquisition and merit : christs blood is the well-head , and full spring of all benefits to the church : the fountaine flowing out of the side of christ , is the fountaine of all favour flowing unto us , and consequently of our victory . . in regard of donation ; in that it actually worketh a perfect reconciliation betweene god and us , and stoppeth all enemies mouthes that were open against us ; in which sense it is called the blood of attonement . . in regard of obsignation ; in that it sealeth all the covenant of grace ; called therefore the blood of the covenant ; because it ratifieth unto us the cancelling of that hand-writing of the old covenant , which we had transgressed , and wiping off all old scores and debts , it confirmes our entrance into the new covenant of grace . . in regard of application , by the instrument of faith , which is our victory whereby wee overcome the world , and our shield by which wee vanquish satan . quest. how can faith be our victory ? answ. not for the worthinesse of it ( which is at best weake and feeble ) but , first , by entring us into the covenant of god , espousing and marrying us unto christ : for faith onely maketh christ ours , and all his victory . secondly , by drawing vertue from christ , as the branch suckes from the root : for wee having no power of our owne , faith fetches power from christ , and draweth downe strength from him , and such strength as the gates of hell cannot prevaile against . thirdly , by receiving as an hand , all from god and christ , especially the promise of the spirit , the presence of the spirit , and graces of the spirit , which makes the christian invincible . for greater is he that is in the beleever , then the spirit that is in the world. object . but can one be strong and victorious by anothers strength and victory ? answ , no , but faith makes christ a mans owne , and christ and the christian are no more twaine , but one flesh . root and branches make but one tree , foundation and building but one house , head and members but one body . so as christ being his owne , his strength is his owne strength , his victory his owne victory . the christian then , on whose heart this blood is sprinkled , is in good case . this victorious blood , both foyles all enemies for us , and answers all objections for us . the former appeares by induction of eight enemies . the chiefe is the devill : but he is spoyled by this blood of the crosse : see col. . . and heb. . . the next is sin : but this lambe of god hath taken away the sins of the world . ioh. . . thirdly , the curse of the law followes sinne at the heeles : but this lambe , shedding his blood , was made a curse for us , to redeeme us . gal. . . fourthly , death seised on us in the day we sinned : but this blood of the lambe is the death of death , who is swallowed into victory . hos. . . fiftly , the wrath of god pursueth sinne infinitely : but here is a propitiatory , sprinkled with blood ; and as the propitiatory did cover the arke , in which the law was layd , so christ our propitiatory hides the law from the eyes of gods justice , and stilleth the accusing clamour of it against us , freeing us both from the rigor , and malediction of it . the sixt enemie is sting of conscience , and restlesnesse : but this blood raseth the handwriting there also , both pacifying it in sealing remission of sinnes through his blood . col. . . as also purging it from dead workes . . . the seventh is enmitie of the creatures , which all take their lords part against us : but this blood reconcileth all things , col. . . saveth from revenging angells , heb. . . changeth lions into lambes , sealeth the covenant , not onely betweene the creator and us , but the creature also . the last enemie is hell and hellish sorrowes : but this blood hath shut hell , and opened heaven . our high priest hath carried his owne blood into the holy place , and there pleadeth for us better things then the blood of abel , heb. . . it hath merited , and now prepareth us entrance , and mansions in the holy of holies . next , this blood answers all objections ; so as by this blood the members must overcome all enemies , as the head did , the world gives many a blow and thrust against godly men : but be of good cōfort , this lambe hath overcome the world . in sense of the grievousnesse of sinne : this blood is more efficacious then the blood of bulls and goats , to pacifie wrath . heb. . . oh but my heart is infinitely hard and rebellious . answ. the blood of jesus christ cleanseth from all sinne , by pardoning and purging it . oh , but i lie open to the adversarie , and am prone to sin and fall away . answ. the destroyer had no power over those houses that were marked with the blood of the lambe : and this blood hath more safety and protection . but my owne conscience followeth me with liue and cry . answ. this blood in earth cancelled all bonds , and now in heaven speaketh better things then abels . secondly , the saints overcome , but in overcomming must be humble , being in themselves weake and unequall to such a battell ; and must conquer by the blood of him that loved us , rom. . . here wee are taught to disclayme all merits and strength of our owne . by nothing but by faith in this blood can we prevaile . ioh. . . who is he that overcometh , but he that beleeveth ? thirdly , christians so overcome , as all the glory must be the lambes . wee must give the honour of victory to the lambe , and say , th●● art worthy , for thou wast killed , revel . . . no man nor angell must share in the glory of this victory ; they never fought this battell for us : they never shed blood for us . woe unto them that ascribe any part of this victory to any but the lambe , who payd so deare a blood for it . let papists consider it , who ascribe the victory to merits , satisfactions , pardons , &c. it is said in revel . . . the smoake of their torment shall ascend continually , who worship the beast , or receive his marke . fourthly , highly value this blood . nothing in the world can conquer the least enemie , or sinne , but this blood ; which onely is of infinite price . if all the seed of adam had shed their blood for sinne , yet had no enemie beene conquered , no sinne satisfied . this blood is opposed to all corruptible things , as silver and gold , pet. . . this is the treasure of the church , to which all things else are drosse and dung . phil. . . never did they know the price and power of this blood , that will eeke it with the merits , or passions of saints , martyres , traytors . highly do all they sinne against this blood , that despise the grace of the covenant in the blessed meanes of it : or the word of grace , which is the booke sprinkled with this blood , heb. . or the people of god , the remnant of grace , bought and sprinkled with this blood . as also fearefully do they tread this blood under foot , who lye in their unbeliefe and obstinate impenitency : and they that by swearing , by blood and wounds , by the death and passion of christ , cause this blood to cry for vengeance against their soules more loud then the blood of abel . and time comes , when this blood of christ so dispised and trampled , shall lie heavie on such mens consciences . fiftly , did our lord by resisting unto blood for us obtaine victory ? we must also get victory by resisting unto blood , heb. . . striving against sinne , and looking unto the author and finisher of our faith . he without sinne resisted sinne unto blood , and shall not we , who are pressed with sinne , in way of thankfulnesse resist unto blood , seeing our resistance and suffering tends dayly , to the weakening and consuming of sin in us . and by the word of their testimony . ] now we come to the secondarie and instrumentall causes of the victory of the saints ; the former of which is the word of their testimony . this word is the faith and doctrine of the gospell concerning salvation by jesus christ. where are two questions . why is it called the word of their testimony , seeing it is called the word of the testimony of jesus vers . . and chap. . . the testimony of iesus christ. answ. it is both in divers respects . if we respect the author , it is the testimony of jesus , whose all truth is : or if we respect the matter , or subject of which it treats , christ is the matter to whom all the gospell testifieth . but . if wee respect the subject in which , it is also the testimony of the saints : not because it is the word of man , but because it is witnessed unto by men : for god doth so far honour his saints , as to admit them witnesses to his truth . how doe the saints testifie to the word , or gospell ? answ. foure wayes . by preaching , publishing , and declaring christ to be the messiah and saviour of the world : and this , either by word or writing . for the former : the testimony of jesus is the spirit of prophesie , or gift of teaching : so preachers are called witnesses , act. . . in the latter sense iohn calleth himselfe a witnesse , testifying these things , because he was the pen-man of this prophesie concerning jesus christ to the churches . by profession and confession of christ ; declaring and witnessing with the mouth , what he beleeveth in his heart concerning christ and salvation by him . tim. . . and hast professed a good profession before many witnesses . by holy life and conversation ; expressing the vertues of christ , and the power of christian religion : this is an actuall witnesse . by passion and suffering martyrdome ; when they are ready to give testimony to the truth of god with losse of their lives , and do so indeed when they are called unto it . revel . . . antipas my faithfull witnesse was slaine . the point is this : the saints overcome all hellish powers , and adversaries of salvation , by the word of god. ioh. . . ye are strong , and the word of god abideth in you , and ye have overcome the wicked . as michael overcame , so must his army . but he overcame by the word , mat. . in all the temptations , though he might have oppressed and confounded the dragon with power ; yet he would , for our example , and to point us who want power , to a most powerfull weapon and meanes , overthrow him by the word . the promise of god is a sure confirmation : prov. . . . uphold the word , and it will uphold thee : exalt wisdome , and she shall exalt thee : for sake her not and she shall keepe thee . the word is of the nature of god , invincible , and whosoever abideth in this word of truth , is stable and cannot be cast downe . the parts of the word have their speciall strength , and shew us that the whole is a complete armour , or rather a furnished armoury , to fetch thence all weapons for our fence and safety . for , first , the law chaseth us to christ who is our strength , and is a rule of life , and an hedge to bound us in the way of safetie . secondly , the gospell exhibiteth christ a glorious conquerour , and worketh faith in us , which is our victory . the promises make us more then conquerors , in which we see the lord fighting for us , and engaging himselfe to us for victory . he hath bound himselfe not to fayle us , nor forsake us . thirdly , the precepts and explications of both furnish us with truth against error , with counsell against false suggestions , with sound wisdome and direction against all secret stratagems . psal. . by thy word i became wiser then the counsellors , or the ancients . fourthly , the examples store us with experience ; and shews us where , and how and why such and such were foyled , how they rose againe , & how they held their advantages , and atchieved victory . they shew , how by the skill & use of the word they have wounded their enemies , and fortified themselves . by induction of enemies we may see , that none of them all is able to stand before this two-edged sword of the spirit proceeding out of the mouth of christ , revel . . . first , it is the smooth stone that prostrates goliah , the wicked one : sam. . the sonne of david made choise of no other weapon against the divell . secondly , sinne is foyled by it : psal. . . i have hid thy word in my heart , that i might not sinne against thee . thirdly , wicked men are slaine by it , esa. . . fourthly , antichrist , that wicked one , is slain with the breath of his mouth . thes. . . fiftly , persecutions and afflictions thrust sore at us : but the word upholds us , psal. . had not thy word beene my comfort , i had perished in my trouble . and for inward affliction , if the combate be with god himself , the word at length speakes to him that is wearie . now if the saints overcome by the word , then see the wickednesse of papists , who betray their people by disarming them , and turning them naked among their enemies , and into satanicall temptations . for they take away the word from them , and hold it hereticall to have the scriptures in a knowne tongue . an high wickednesse , against common sense : as if they should say , you have a multitude of fierce , strong and subtile enemies before you , and your danger is very great : now if you would drive away the enemy , and come away conqueror , you must cast away your weapons , and lay aside your armour , which is as un fit for you as sauls armour was for david : but yet for a show you may take with you some conjuring spells , or charmes , some terrible crosses , some holy relikes , or so me holy water ; that is , leave your sword and take a straw or rush in your hand ; cast away your shield and take a feather ; leave gods weapons , and take one out of the hand of the devill ; shoot in the divels owne bow , and you shall do well enough . oh how hath the spirit of madnesse and giddinesse effectually prevayled , both upon such wicked seducers , and such seely soules so unreasonably seduced , and left naked to the devill by them ! wee see hereby , that the onely way to be safe , is , to get the word close nto thee , nay into thee . it is no fence to thee , to have the word in the church and ministery only : no nor to have it in thy booke and bible at home : nor to have it in thy mouth & speach , unlesse thou hast it in thy heart , working thee to soundnesse and integrity , as david , psal. . . thy word have i hid in my heart , that i might not sin against thee . prov. . . . when wisdome entreth into thy heart , and knowledge delighteth thy soule , then shall counsell preserve thee , and understanding shall keepe thee , and deliver thee from the evill way . note the reason why satan prevailes in the world , and tramples upon wicked men , drawing them to all height of wickednesse : namely , because they reject the word . if wee cast our eyes upon the most flagitious sinners , and the worst of evill men , as blasphemers , swearers , drunkards , scoffers , atheists , contemners of the sabbath and the like ; marke if they be not such as never care for the booke of god in private , and but for fashion for the word preached : the word is rejected , and the divell hath them where he would . who be they whom antichrist prevailes against , to make them his slaves and vassalls , to receive his marke in their hands and foreheads to destruction , but such as hate the word and scriptures , as a felon doth a gibbet ? and such as are ignorant sotts , fit for their knowledge to make jews or turkes aswell as papists . the fawkner knows he can better rule his hawk on tassell , when he hath hooded him , so doe papish fawkners , priests and jesuites , and therefore keepe their people in the darke . who art thou , now converted , that seest not how while thou wast in thy naturall course , and couldest sweare , and lye , and game , and scorne , and do whatsoever was nought , as thy company was , that then thou caredst not for the word , nor the scriptures and counsells of god ? a play had more taste then a good sermon : and therefore the divell carryed all , and ruled thee at his will. and what adoo hadst thou before thou couldest settle thy selfe to the constant reading and hearing of the word ? from which could satan with all his power and policy have kept thee , thou hadst never medled with them : for he knowes how easily a champion trained in warres may overcome and binde a blinde man. and till thou medledst with them , thou never conqueredst one sinne or lust , much lesse the body of them . . note the reason why satan and antichrist are such enemies to the word and scriptures of god ; namely , because it is the hammer of his kingdome , and the meanes of the saints victory against them . they know well , that nothing can conquer errour but the truth , and nothing can chase away darknesse , but light : and their owne experience , by gods blessing upon the meanes , at this day tells them , how sound doctrine hath and doth winne ground and victory over their antichrist , whose armed princes cannot long support him against it . truth is strongest , and shall prevaile . marvell not that our country-papists hate to death sound and faithfull preachers , while they can indure wel enough frothy and loose doctrine ; they have reason , they feele these by the sound application of the word shaking their tottering kingdome ; so doe not the other : marvell not if they maligne and scorne zealous professors ; but formall protestants , that hover as meteors in their religion , they brooke well enough ; for those hold out the word of life and light , which is the ensigne of victory , over them ; so doe not the other . . seeing the word is so powerfull a meanes of victory , let it bee the word of our testimony ; and let us learne to give testimony to it . first , in word and profession ; speake boldly for the truth , and that in the day , and where thou maist bee heard ; not as nicodemus , in the night . secondly , in holy life and conversation ; see it bee a counterpaine of holy doctrine . thirdly , in passion and suffering for it whatsoever awaites so holy a doctrine . consider hereunto , . christ himselfe was a faithfull witnesse of the truth ; shall not the servant stand where the lord stands ? . the end of every christians comming into the world must bee the same with the end of christ comming into it ; but that was to beare witnesse unto the truth , ioh. . . . consider the dignity of truth , it is gods own ; therefore the apostle was not ashamed of it . and the truth of god is the pillar and stud of the world , tim. . . not to uphold this pillar , is to let the world fall to confusion . . the impudency of men against the truth ; esa. . . they are not ashamed to invent and abet lies , and open injustice against the word and bringers of it ; and are wee ashamed to testifie to the truth ? . christ will confesse such hereafter , as confesse him here , mat. . . but will bee ashamed of them that are now ashamed of him ; when the unbeleevers and fearefull shall bee cast into the lake , rev. . . . it is the honourable office of the spirit of god ; iohn . . he shall testifie of mee , and yee shall witnesse also . and they loved not their lives to the death . this is the second instrumentall or adjuvant cause of the conquest of the saints , namely , their constancy , and valorous martyrdome : where to open the meaning , we have many questions to resolve . quest. . whether may not a christian lawfully love his life ? answ. the love of a mans life must be considered , . simply . . comparatively . in the former respect it is simply lawfull for a man to love his life ; for , first , it is a naturall instinct which god hath put in all creatures for their own preservation ; and it is an unnaturall sin for a man to sinne against his owne life . secondly , the law of god which bindes us not to kill our selves or others , bindes us also to preserve our lives , and the lives of others : and the same law that bindes us to preserve the life of our enemies beast , bindes us much more to preserve our owne lives . thirdly , in the gospell the apostle saith , no man ever hated his owne flesh , but nourisheth and cherisheth it , eph. . . and even the body is a member of christ , and a temple of the holy ghost . but in comparison it is not lawfull , as , to love a mans life more than god , or the truth of god , or above christ , and the faith and religion of christ , to love the naturall life and meanes of it above the spirituall and heavenly ; this is sinfull ; for , first , we must buy the truth , but not sell it at any rate ; all the lives of men and angels are not to bee valued with god and his truth . secondly , the wise merchant sels all for the pearle , that is , for christ and his gospell , and goeth away rejoycing . thirdly , in this comparison , not to hate father and mother , and wife , and children , yea , and his owne life , is , to renounce christ , luke . . but this hatred is not single , but comparative and respective : in which comparison our saviour saith , hee that saveth his life loseth it , and hee that loseth it saveth it ; as he that spareth his seed loseth it , and hee that soweth it saveth it : and thus are the words here to be meant ; that the saints preferred the faith & truth of christ before their owne lives , and loved death more than their lives , when by it they could more glorifie christ : for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , they fleighted , contemned , yea , despised their lives , and rather exposed them to hazzard and losse , then to bee removed from their holy profession . thus are they said not to love their lives , that love christ and his truth more . quest. . can none overcome but martyrs , and those that die for christ ? ans. many that give not their lives for christ , overcome and conquer ; for god calls not all to that honour and service of martyrdome ; but even in such as give not their lives to the death for christ , must be three things . first , preparation and disposition ; they must bee ready to give their lives for christ , if hee please to call them to it ; as those that prize christ and his grace above their lives , and , in way of thanfulnesse to him that gave his life for them , do sacrifice theirs to him . secondly , affection ; of which our text speakes , they loved not their lives to the death : the love of their lives must bee subordinate under christ. this will follow the former ; where christ is prized , hee will beeloved ; and victory which alwayes implies not the action of martyrdome , implyeth ever the affection , rather to die than deny the lord jesus . thirdly , expectation ; to bee martyrs in action as wel as in affection , if the lord please so to imploy us , rom. . . all day long are wee counted as sheepe for the slaughter . where these three are , the lord who esteemes of men not by events , but affection and the ready minde , accounts of them as martyrs ; as aquila and priscilla are said to lay downe their neckes for christ , rom. . . their readinesse is reckoned for the deed . quest. , it seemes then a man may not flye in persecution : may he ? answ. yes , some flight in persecution is lawfull , for : first , christ himselfe alloweth his disciples to flee , mat. . . if they persecute you in one city , flee into another . secondly , we have good examples ; of patriarkes , iacob fled from esau , moses out of egypt , elias from iezabel , david from saul : of apostles , paul escaped from damascus , being let downe through the towne wall by night in a basket , act. . . nay our lord himselfe sundrie times withdrew himself , and escaped out of his enemies hands . a lambe naturally flyes the fiercenesse of the wolfe : and the lambes of christ may flye from men of fierce and woolvish disposition . but the cases when a man may flye , are worthy the consideration , as first , if authority send him into banishment , as iohn into patmos . secondly , if the persecution be present , not feared , or a farre off , and personall , against that speciall person ; that person may for the heat of persecution depart for a time , with purpose to returne to his office againe , when the fire is quenched , thirdly , when hope is cut off , it is apparant , that our presence can do no great good or service there where the persecution is raised ; a man may reserve himselfe somewhere else , for the presentand after use of the church . fourthly , if upon examination a man finde himselfe not sufficiently armed against the temptation , and that he wants gifts , strength , & courage for such a trial , he may step aside , till he can gaine thē of god : for as the lord layeth nothing upon his servāts above their strength , so they must not undertake any thing above their power , if they will not tempt god , fiftly , if god open a dore , and make way for our safety , that without scandall , or violence , or publique wrong we may avoyd : when we see lawfull meanes offered to helpe our selves ; then not to flye may be a tempting of god. now the cases which make it unlawfull to fly in persecution : are , when a man is so bound by his calling , as he cannot step aside without the hazard of gods glory , and detriment of the church . and therefore magistrates & ministers must see they have a speciall loose from their callings , ere they flye : all the saints must seek the kingdome of christ before all things : if it make to that , to fly , a man may fly : if that may be a greater ga●er , to abide by it , then he must stay . if a man fly with intent to avoyd his calling , generall or speciall . christ would allow his disciples to fly from wolues & danger , but not from office : mat. . . they may fly , but so as they must disperse the gospell to other cities . the flight of the faithfull , is the seminary of the church and kingdome of christ : not to make the truth a loser , but a gainer . when a man aymes principally at sauing himselfe ; as when gods glory , the good of the church , and the victory of the truth are small things to him in respect of his owne safety : whereas no man must fly , but with resolution rather to suffer then deny god , if the time be come . when a man is in hands , and god hath shut all doors of escape : now the time is come , he is called to suffer : the apostles being in prison would not breake prison by force , which is to resist magistracy ; but when the ange'l opened the doores and made them way , they thankfully accepted the providence of god for their safety . our lord jesus , who often fled because his houre was not come , when his houre was come , fled not , when a man hath received the spirit of strength and fortitude , he may not fly to avoid the triall : act . . i goe bound in the spirit to ierusalem , knowing that nothing but bands abide me every where . object . but to flye out of flesh and feare is forbidden in pet. . . answ. some flight may proceed from other warrantable causes , as namely to fly idolatry , to goe where meanes of religion and the pure worship of god is , to enjoy meanes of salvation , and glorifie god elsewhere . therefore all is not caused of feare . all feare is not unlawfull , but onely inordinate feare : no more is al flying , but inordinate . the sin then is not in the flying it selfe , but in the inordinate and distrustfull manner . object . to flye is to deny christ. answ. no : but to fly in the right conditions , is , a secret profession of christ , a denyall of a mans selfe , a leaving of wife , children , goods , country , and deare things for christ , and an undergoing a great deale of trouble for him . as confession is open or secret , so martyrdome is bloody or unbloody ; this confession is an unbloody martyrdome , and no true martyr is a denyer of christ. quest , . but how can the saints overcome by martyrdome and passion , which apparantly overcomes and destroyes them . answ. this is strange , & in bodily battells uncōceivable : but in this spirituall warre and fight it cannot be but that they most overcome when they are most overcome . when did christ most overcome , but when he was most overcome , and where made he his greatest conquest , but on the crosse ? the reasons are : the nature of the christian war is divers from other warre . in other fields the enemie is without , here the strongest enemie is within : there the enemie is another person from the souldier , here the enemie is the same person with the christian souldier : and therefore then is the field wonne , when themselves are most overcome : the christian souldier hath more adoo to conquer himselfe , then all his enemies beside , and is then the greatest conqueror . the maine battell of the enemies without is not against the bodies and outward estates of men , but against their soules and their eternall state of happinesse . and in this they never conquer so apparantly , as when their bodies are most conquered . rom . . wee are all day as sheepe for the slaughter but yet more then conquerors . then persecutors hasten the saints to happinesse , when they most conquer their bodies . the persecutors quarrell is not so much against their persons , as against their cause , even the truth it selfe , where in they are sure to carrie victory whatsoever become of their persons : for they are well appointed to answer all arguments : which are of two sorts . first , such as are drawne from reason , reading , learning , or the like . all these arguments of humane perswasions , and forces out of subtilty and wit , they overthrow by the word of their testimony ; the sword , by which the two witnesses conquer . another sort of arguments is drawne from the blocke , such as fire , sword , persecution , inquisition , interdiction , excommunication , abjuration , &c. all these fierce and furious arguments they overcome with teares , prayers , patience and martyrdome . and even in the death of their persons are most glorious conquerors in their cause : in their deepest sorrows they rejoyce and glorie , as in an happie triumph , clapping their hands and singing psalmes in the flames , yea sometime professing the fire to bee as a bed of downe or roses : so as they are conquerors of their adversaries , when they most conquer and destroy them . the persecutors lay their great ordinance and battery against their graces rather thā their persons : which are so far from being overcome by externall violence , that when their persons are most downe , their graces are most victorious and invincible , even in the eyes of the enemies themselves : for , can they seaver them from the truth , and faith of the gospell ? no , they will not live without it , but will dye that it may live : they will water the furrows of it with their dearest blood , rather then it should not grow they will rake it out of the fire , into which the enemies cast it . can they sunder them from the love of god and christ , as they intend by torment ? no , they see their love stronger then death : all the waters in the sea , nor all their seas os sorrows and deadly torments cannot quench it . can they cast them out of the favour of god , and possession of happinesse , as by their degradations , excommunications , anathemaes , and great curses they desire ? no , but the lord is apparantly with them in sixe troubles and in seaven , in the fire and in the water , and never leaves them till they be with him in his immediate presence-chamber , as wheat laid up for ever in his garner . can they overcome their patience , fortitude , or constancy ? no , but by the undaunted resolution of the saints in their torments , the mindes of the persecutors themselves seeme rather overcome then the martyrs that suffer them . even iulians furie was conquered by the patience of the martyrs . roman tyrants in the first tenne persecutions were even tyred with the stedfastnesse of the saints in suffering . thus are they in their weaknesse most strong : as dying , but behold they live : afflicted on every side , but not overcome this is the priviledge of their estate , of their cause , of their graces , that they are never lesse overcome , then when they seeme most overcome : and as the text saith , they most gloriously overcome when they love not their lives to the death . the point of doctrine from these words thus expounded is this : godly men must contemne their lives , and not love them to the death , in respect of christ and his truth . luke . . he that hateth not his owne life , cannot be my disciple , that is , he that is not ready to bring his life in his hand , and offer it up in sacrifice when my cause and the gospels calleth for it , cannot be a good christian. act. . . afflictions and bands abide me every where ; but i passe not , neither is my life deare unto me , so that i may finish my course with joy . heb. . . ye have not yet resisted unto blood : as if he had said , howsoever ye have endured a great fight in afflictions , while ye were made a gazing-stocke to the world , and while ye were companions to them that were tossed too and fro , chap. . . yet yee are not come so farre as you must make account of in the profession of christianity ; because yee have not resisted unto blood : revel . . . bee thou faith full unto the death , and i will give thee a crown of life . because of christs merit and desert ; hee loved not his life to death for us , nay hee was earnest to die for us , luke . . i have a baptisme to bee baptized with , and how am i grieved till it be ended ! how then should our thankfulnesse binde us to give up if wee had a thousand lives for him ? shall the just sufter for the unjust , and shall not the unjust hold himselfe bound to suffer for the just ? the worth of truth bindes on all christians this dutie , to despise their lives for the truths sake : for the truth of the gospell is farre more worthy than all that wee can give in exchange for it . god hath magnified it above all things , psal. . . the sonne of god magnified it above his owne life ; it cost him deare , he bought it with his life and precious blood . the saints of god ( the cloud of witnesses , he. . . ) were prodigall of their blood , and would , and did spend it till the last drop , rather then by any torments they would bee removed from the truth and faith of the gospell : and we are injoyned to buy the truth at any rate , even with our blood , ( if god call us to it ) but not to sell it for any thing in the world . our neare relation unto christ bindes us not to love our lives to death for his sake : for , wee are his redeemed ones ; wee are not our owne , but bought with the price of his blood , cor. . . and therefore wee must glorifie him in our soules and bodies , whose wee are . wee are his souldiers , prest under his colours ; and if a souldier sell his life every day for a base pay , how much more ought the christian souldier in a farre more honourable warre , esteeme his life at a small rate , in the cause and quarrell of his generall ? and if a souldier must stand in the place his generall sets him in , and must not remove though hee dye for it , how much more ought wee , being called to stand fast in the faith of the gospell , keepe our ground , unremoved from our holy profession , though it bee by the losse of our lives . thus then must a christian souldier animate his owne resolution ; shall any fouldier more feare or more love his commander , than i my michael , my christ ? shall i more feare a tyrant threatning death and torments , then my lord requiring my faithfulnesse and constancy ? doth a man of valour feare the dishonor and shame of a cowardly flight above torment and terrour of present death , and should such a man as i flie , who preferre in true judgement an honourable and happy death above a thousand base and disgracefull lives ? wee are not onely souldiers , but houshold servants unto jesus christ , and therefore must shew all good faith fulnesse to our god , tit. . . and herein a faithfull servant is differenced from a slothfull , a sincere christian from an hypocrite : the hypocrite may bee a great professor , and call christ lord , lord , and in the peace of the gospell will say with peter , master , i will dye with thee before i will deny thee ; but if christ be in hands , and called into question , the voyee of a maide will make him turne his copy : but it is proper to the elect to stand fast , and to hold that hee hath , and maintaine against all challengers to the death , the profession of truth committed unto his trust . . we are yet nearer , even members of christ ; and the member naturally lifteth up it selfe , and will lose it selfe to beare off a blow from the head ; and it doth but the duty : and much more ought it to bee so in the mystic all body , wherein the union is farre more straite then in the naturall . our service to our fellow-members putteth us in minde of this duty , which we owe much more to our head . if for the edificatien of the church we are bound willingly to lay downe our lives , much more for the glory of our head. phil. . . paul was glad to bee offered upon the sacrifice and service of the churches faith ; even so every good shepheard , after the example of christ , should bee ready to give up his life for his sheepe . the salvation of soules , and confirmation of faith must bee dearer to us than our ownelives : col. . . irejoyce in my afflictions , and fulfill the sufferings of christ in my flesh for his bodies sake . the apostle rejoyced in suffering for the body of christ , not for the redemptiō , reconciliation , or expiation of sinne , ( for so onely christ the head suffered for the body ) but for the profit and edification of the members : and if thus the apostle sustaine all things for the elect , that they may obtaine salvation , much more must we sustaine all things for the glory and honour of our head. if priscilla and aquila shrunke not to lay downe their neckes for paul , how much more chearfully must every private christian for christ ? rom. . . this shewes , that christianity is no soft and easie life : is it easie to take up the crosse daily , and to weare a crowne of thornes continually ? is it easie to leave all for christ ? is it easie to be killed al day long for his sake , that is , always to be ready to indure death it self for our profession ? is it an easie thing to carry alwayes about with us the dyings of the lord jesus , and the marks and brands of our profession ? which i speak not to discourage any that looke toward the wayes of god ; but to admonish all that undertake christianity , to make account of the costs and expences of their profession , left they deceive themselves in their reckoning ; for it may cost thee the sweetest thing which god hath given thee in earth , even thy life . it is in our nature to conceive , with the disciples in the infancy of their faith , to make our selves great gainers in earthly priviledges by christ , as they dreamed of great earthly honour , glory , plenty , and ease , and the largest share of worldly happinesse , by following him ; in the meane time they thought not of the troubles , persecutions , bands , stripes , leading whither they would not , and cruell martyrdome which they met withall afterward . but was the life of christ himselfe led at ease ? or shall the servant looke for ease where the master cannot expect or meet it ? was the end of christs comming to bring peace and security , or fire and sword , warre and enmity , not onely betweene strangers and enemies , but betweene nearest kindred and dearest friend ? mat. . . what other was the promise and prediction of christ , but that in the world we must have affliction ? iohn . . . and that by my many tribulations we must enter into heaven ? act. . . and therefore , whosoever thou art that soundly professest the gospell , shift off the sufferings of the gospell as long as thou canst ; or if god hold them off a while , left discouraged in thy first entrance into the profession , thou shouldest looke back to the former thraldome , yet bee sure to meete with the crosse of christ , and afflictions for the gospell , ere thou beest a conquerour and gettest possession of canaan . if thou beest in a faire way of ease and credit among men , suspect and mistrust thou art wrong ; and if thy way bee rough , thorny , and strewed with crosses , be not discouraged , for so must the way of heaven be : here be right markes of the right way . this teacheth us that many dainty professors of the gospel are farre from soundnesse in christianity . here is a note of soundnesse , not to love the life to the death for christ and christian profession : and this will cast out a number of our protestants , who onely have a name they live , but are dead , and like cyphers in arithmetique , fill up a number , but themselves are not in number or any value ; as , such as value their reputation above christ and his profession in sincerity : to come to church and heare , and receive the sacrament sometimes , and make a formall profession , none will blame them ; it were disgracefull to bee atheists , unprofitable to bee papists , or recusants : but to bee a forward man in religion , or noted for precisenesse , or a favorer of such , to be seene or heard to stand for gods glory , or good causes and men , with zeale and courage , oh beware , this will draw on reproach and scorne of men , oh i am undone if ever i heare that voyce but from a damsell , thou art one of them : now is thy name dearer unto thee than the name & professiō of christ : mayest thounot love thy life in this comparison with christ , and doest thou preferre a little blast of vaine men before him ? never thinke thou canst give thy life to death for christ ; thou mayest like heaven well , but yet lovest earth before it . such as will bee at no losse nor cost for christ and his gospell , are farre from soundnesse : a base sinne of base minded men , who say , they will have the wealth of heaven by christ , but for christ or any good cause of christ , for the upholding of his word and gospell , will not diminish a graine of their wealth . be there not many in this place that will cast away more at one cast at bowles , or dice , than they will part with to the servant of god , that labours with them in word and doctrine all the yeare long ? bee there not many of our chiefe men , and most able , that doe not hold christ in this exercise worth a brasse farthing for many yeares together ? assure thy selfe thou wilt never part with thy life for christ , who wilt not part with thy penny for his sake and profession . such as will not part with any sinne for christ , nor his word , but against the voyce of christ retaine envy , malice , injustice , sabbath-breaking , deceit in trading , swearing , gaming , reviling gods servants ; nothing is reformed by the word . wilt thou suffer thy body to be slaine for christ , when thou wilt not suffer one sinne to die , or be slaine at his word , and for his glory ? those that will not indure the paines of godlinesse , the tediousnesse of mortification , the labour of love , the diligence required in christian duties , are farre from this practice . canst thou endure to goe to prison for christ , that wilt not bee at paines to goe to church to meet him ? canst thou indure the paines of death for christ , whose sluggishnesse denieth the paines of obedience to his commandements ? hee that will not disease himselfe in active obedience , will much lesse in passive . if we must not love our lives to death for christ , then we must change the corrupt love of our selves to the sound love of christ and his truth : this sound love of christ floweth from the love of christ unto us , and is but a reflection of his owne beame upon himselfe ; and therefore of the nature of his love to us , which seeing it was to the death for us , it calleth for our love to the death for him . quest. how may i know that i have sound love of christ , which is like to hold out to the death ? ans. the love that is unquenchable , stronger than death , ( cant. . . ) may bee knowne by foure excellent properties . . it casts out selfe-love , love of the world , and all desirable things of it , in comparison . the woman at the well , having met with christ , forgets her water-pot : zacheus his love will expresse it selfe in despising and thrusting off the world , as fast as ever he pulled it in : the use of the world will stand with the love of christ , but not the love of it . . it lookes wholly out of himselfe upon christ , and seeth in christ three things which it desireth above life . first , the favour of christ , which is better than life , psal. . , . secondly , the glory of christ , which it wisheth rather than this life , yea rather than the other . paul for the honour of christ could wish to bee cut off from christ , if it were possible . thirdly , the presence of christ ; this makes a good man wish with paul , that hee were dissolved to bee with christ , phil. . . it rejoyceth in nothing but in the crosse of christ , gal. . . no souldier can so glory in his scars and wounds , sustained for his prince and countrey , as hee doth in his chaines and sufferings for christ : all the glory and happinesse of the world is but dung and drosse in comparison of it . . it will bee busie in meanest and hardest services for christ. mary will kisse the feet of christ , and wipe them with her haires , and refuseth not the hardest services : iacobs love to rachel makes seven yeares of hard apprentiship and service but as a few dayes : and peters love will shew it selfe in being clearfully led where he would not , iohn . . . labour for this christian resolution , rather to dye than deny our lord : it being our duty , we must ayme at it , and being difficult wee must get good arguments and helps to undertake it . quest. how may wee further our selves in this so difficult a resolution ? ans. . by meditations . . by practises . the meditations are sundry . . consider seriously of such scriptures as foretell persecutions for the name of christ , all which make the suffering of the crosse inevitable ; set a starre over such predictions , and hold thy minde upon thē , as things concerning thy selfe , if thou mind to live godly in christ jesus : and with the predictions ponder the examples of those , who have in this fight valiantly indured losse of goods , of lands , of liberty , and life it self for christ and his gospell : and when thou seest the prophets , apostles , faithfull pastors , and martyrs wracked , hewen a sunder , slaine with the sword , and would not bee delivered , ( heb. . . ) wilt thou save thy selfe with base and dishonourable conditions which they refused ? . if thou lookest up to god , consider , that all thy passion and suffering , both for the time , persons , measure , manner and all circumstances , is appointed by gods eternall decree , without whose speciall appointment not an haire of the head can fall , and much lesse the head it selfe : for the lives of the saints are not in the hands of tyrants , but in the hands of god ; neither is their death casuall and accidentall , but determinate : psal. . . precions in his eyes is the death of all his saints . now as thou prayest daily , that gods will may bee done , so must thou practise ; and , if the will of god be so , that thou suffer , let thy will concurre with his will which is just and righteous , pet. . . . if thou lookest upon christ , here is no want of motives to suffer extreme things in his cause and quarrell . first , consider , our sufferings are called the sufferings of christ , cor. . . the affliction of christ , col. . . the crosse of christ , gal. . the reproach of christ , hebrewes . . . the rebuke of christ , heb. . . the reason is , because christ is hee for whom we suffer , and wee are his martyrs and witnesses . . because christ suffereth in us , whatsoever is done to one of the little ones , beleeving in him , is done to him ; saul , saul , why persecutest thou mee ? . because christ suffereth with us , and in all our troubles is troubled , esa. . . as the head of the naturall body suffereth with every member , by consent . . and because our sufferings conforme us to christ ; fellowship in his afflictions makes us conformable in his death , phil , . . now who would refuse to bee a simon , to helpe christ to carry his crosse , seeing christ is at the other end , and a partner in suffering ? secondly , to give up our lives for christ , is an honest duty of thankfulnesse to christ our benefactor : a gratefull part it is to sticke to him in trouble , whom wee have followed in prosperity : for shall i be such a swallow in my profession , as to take my summer with christ , and not the winter ? beside , how is it but most just , that wee should maintaine his cause to the death , who maintained our cause to the death ? and to sticke to him now before men , who by his death doth now plead our cause before god ? . consider the suffering it selfe , and in it wee have great incouragements ; in that it is , first , an honourable and glorious service to suffer for righteousnesse : paul wil glory in nothing but in the crosse of christ , gal. . . and rejoyceth in nothing so much as his chaine : and indeed the chaines and irons of the martyrs are farre more shining ornaments than all the golden chaines of the world . is it not more glory for a stout champion and man of armes to be in a battell than in a bath ? the marks and scarres of a souldier , received and sustained in his princes and countries cause , are his true glory ; and so are wounds , stripes , bands , imprisonment , or any suffering for the profession of the truth . secondly , it is a safe and saving service ; for it hath many assured and precious promises , whereof the lord will bee faithfull for performance ; as namely of wisedome to answer , matth. . . patience to indure , the spirit of glory , and god to rest on them for comfort , peter . . strength to conquer , and in every temptation a gracious issue , cor. . and lastly , a measure of mercy upheaped and running over , matth. . , . great is your reward in heaven . beside , it is the onely way to save the life , thus to lose it ; as the way for abraham to keepe his sonne , was , to offer him to god when hee called for him ; so the onely way to save the life , is , to give it to god , and to offer it unto christ , and for christ , whensoever hee pleaseth to call for it : for as hee that spareth his seed , loseth it , but he that sowes , saves it , and findeth it returned with advantage in the harvest ; so hee that saveth his life loseth it , ( saith our saviour ) and hee that loseth it on this condition , saveth it . thirdly , it is the onely gainefull service to thy selfe above all other . thy body thou givest to his mercy , who might command it to punishment . thou offerest it weake and sinfull , to receive it sinlesse and glorious . thou givest it for a while to dishonour and abasement , to receive it for ever glorified . thou walkest here a while in blacke , that thou mayest ever walke in white hereafter . thou sufferest a short paine , but gainest joyes long and weighty , cor. . . a bitter breakfast ( said our martyr ) but a better dinner . in a word , what is there but cleare gaine in exchanging a miserable life for a moment , into an eternall happinesse which eye never saw nor heart of man can thinke ? as there is no losse in serving god , so much lesse in suffering for christ. be faithfull to the death , thou shalt have a crowne of life , there is gaine enough . looke at the enemies , they are no way so much disappointed as when a godly man loveth not his life unto death , but willingly forgoeth it for the name and profession of christ. for whereas they intend nothing but evill ( as iosephs brethren ) god turneth all to good , yea to the best , as appeares in these instances . they hope to bring gods people to a very few , and worke wisely to keepe them under , as pharaoh . but how are they disappointed ? for the blood of the martyrs is the seed of the church : the more they are oppressed , the more they increase . this camomile , the more it is troden under the feet of tyrants , the more it spreadeth , rooteth , and increaseth . this palme tree cannot be so oppressed with the weight of bloodie decrees , but it shall more apparantly rise up from under it . they hope and intend to bring infamie and ignominie on their names for ever , by devising the most opprobrious and exquisite torments for them . but how are they disappointed ? for as sweet drugs , stamped and pounded , cast the sweetest smell , so the saints pounded in the morter of affliction : sweet incense is never so sweet , as cast into the fire : so is it heere . they intend nothing but their death , the chiefe of all evills which they can inflict : but are disappointed : for they suddenly deliver them from all evills , of sinne and punishment , and send them speedily to the fruition of their chiefe good , which is , god himselfe and all the pleasures at his right hand . while they devise to kill them , they doe but cure them . while they thinke to banish them out of the earth , they call them out of their banishment . pharaoh by tyranny will chase israel out of his land , but it is but to thrust them on to their canaan . they intend by their furious fires to burne and consume gods golden vessells : but they shall onely purge them from their drosse . the heaviest flayle of affliction shall but cleanse and sunder gods wheat from the chaffe . never were the three children so glorious , as in the midst of the furnace : never was the tyrant so pusled , so confounded , so conquered . from the meditations come to the practises , which may helpe us in this great resolution and performance . labour daily in subduing and mortifying corrupt lusts . get daily power to dye to all sinne : else canst thou never dye in the quarrell of grace . and of all lusts beware of three , which are strongest lets . first , selfe-love ; he that cannot denye himselfe , can never take up the crosse . selfe-love makes a mans life so sweet and deare unto him , as he cannot abide to heare of heaven it selfe in exchange : so that he that hath not power to deny himselfe , let him be never so wise , learned , civill , yea or religious , he will at last dishonour god by backesliding and deniall of christ. secondly , love of the world , which will not harbour with love of christ : this easily makes him look backe , whose hand is on the plough . demas forsook the truth to embrace the world . and if thou dost not master this lust , though thou wert as neare christ as iudas , thou wilt turne from him , yea against him . thirdly , pride and applause of men : which will never endure the shame of the crosse . to batter down this high turret , the apostle ( heb. . . ) bids us looke on jesus who endured the crosse and despised the shame . he not onely sustained , but sanctified to us the mockings and contradictions of sinners . another practise is , to labour for sound judgemēt in matters of faith . this only produceth a threefold action , which must necessarily go before undaunted profession . first , a sound apprehension firmely and distinctly to beleeve the truth of religion , for wee must first beleeve with the heart , and then confesse with the mouth , rom. . . . and cor. . . i beleeved , and therefore i spake . secondly , from sound judgment issueth an high estimation of christ and his truth above all the world , or life it selfe . all things are doung in comparison of him , both in themselves , and in the judgement of a sound christian. and as the lord himselfe hath magnified truth above all things , so doth sound judgment framed to his . thirdly , from sound judgment issueth a wise and advised resolution to hold the best fastest , and keepe this whatsoever wee let go for it ; and not to shrinke from the truth for saving our life , no more then our lord himselfe did . this sound judgment will keepe out a treacherous purpose of saving thy selfe by betraying the truth , either by silence , policie , or open deniall . another practise is , to get sound affections to christ , and his truth ; especially two : first , love , that is truths keeper ; every apostate knew the truth , but never any loved it . and only love of christ is stronger then death . secondly , sound joy ; by which we are made not only contented , but joyfull in sufferings for christ , which is indeed a matter of true rejoycing : act. . the disciples were glad , when they were counted worthy to suffer . pet. . . rejoyce in that ye are partakers of christs sufferings . hence the martyrs in the primitive church were so forward to offer their lives up to christ , as the woman of edissa came running with her child in her armes into the fire , lest the christians should be burned ere she came , and not she with them : the like of blanditta , a peerelesse woman , of accolus , a mirror of patience : so our owne martyrs , who sang in the midst of the flames , and had more joy then their tormēters . this joy none can take away . because to lay downe ones life is not the past of mans weakenesse , but of gods goodnesse , and to suffer for christ is a worke above naturall strength , and the holy ghost onely can stablish men to this triall ; we must not presume of our owne strength as peter , but pray for the mighty power of the spirit , to make us of weake , strong , and that he who hath given us to beleeve , would also give us to suffer , and strengthen us to all patience with joyfulnesse , col. . . consider that none have more cowardly lost the field , then those that presumed most of their strength and valour at home . goe out of thy selfe , and pray that by his strength thou mayest be able to all things . verse . therefore rejoyce ye heavens and ye that dwell in them wo to the inhabitants of the earth , and of the sea : for the divell is come downe unto you , having great wrath , because he knoweth that he hath but a short time . after the victory atchieved over the dragon , and the due praises both of michael the generall , and of his band and armie , sung out in the former triumphant song , now in this verse is described a twofold fruit of the former benefit . the joy of the saints , therefore rejoyce yee heavens and ye that dwell in them . the sorrow and extreme griefe of the wicked , called the inhabitants of the earth , and sea , in opposition to the former : with the reason of their sorrow , for the divell is come downe , &c. for the joy of the saints ; it is invited by an apostrophe , or conversion to them : in which are two things . the cause or reason of their joy , in the word of inference , therefore : the titles of those that are called to rejoyce , ye heavens and ye that dwell in them . the cause of their joy is in the word , therefore : because the church , both in the head and members hath got so happie a victory over the dragon ; therefore they are to rejoyce . note hence , that godly men triumph after victory , not before . israel triumpheth when goliah is slaine and lyeth dead . cor , . ult . thankes bee unto god who hath given us victory . revel , . . who be they that say amen , praise , glory , wisdome , thankes , honour , power and might unto our god for evermore , but those that are come out of great tribulation ? christ our lord triumphed after his victory , col. . . he made a show , and triumphed over the principalities and powers , when he had spoyled them . this was for our example . the nature of a triumph is ever after victory , and before is as unwise as unseasonable . for the event of warre is uncertaine , and falls sometime on this side , and sometime on that . and therefore the counsell of the king of israel to benhadud ( assuring himselfe of victory , from the multitude of his army , which was so numerous that the dust of samaria was not enough to give every one of his followers an handfull ) was grounded on wise policie , king. . . let not him that girdeth on his armour , boast as he that putteth it off . all the true triumph of saints is grounded in christs victory soundly applyed to themselves . no flesh must rejoyce in it selfe , that according as it is written , he that rejoyceth let him rejoyce in the lord , cor. . . which serves to thrust downe all carnall and ungrounded triumph , and boasting before the victory : as , first , many formall protestants defie the devill , have a strong faith , and ever beleeved , and it were pitty he should live that doubts of his salvation , and of all men they are surest to be saved . but here is a foolish triumph before victory : all this while they come not in christs victory or strength : they meane wel , and deale justly with men , are sober , civill , chaste , not adulterers , drunkards , theeves : they come to church , and heare the prayers and sermons , and yet are none of these forward and precise fellowes . but all this while the enemie hath thē fast enough , and is well pleased they should so delude themselves . for they are without faith , which should be their victory over the world , without repentance and mortification , which should be their victory over their sins and lusts , without sound fruits of faith , the only ensignes of victorious conquerors . secondly , papists , glorie and triumph , but before victory : for , finall victory stands with christ , not antichrist . sound victory is founded in the victory of jesus christ , and not in prevailing against christ and his kingdome , as all theirs is . sound victory glorieth first in truths victory , and not in treading downe the truth , and professors of it , as theirs doth . true victory gloryeth in the lawfull , just , and christian meanes of obtayning it . but how overcome they ? in their fight against spirituall enemies , they will overcome by their good deeds , and merits , by their owne holy-water , holy relickes , holy crosses , by buying masses , pardons , trentalls , and indulgences , by round summes to avoyd purgatory , and the like . here be conquerors : whose safety and salvation lyeth in despaire . for , whom have they enemies in all this , but god and his truth ? such conquerors as saul and his armour-bearer , who dyed on their owne weapons . and for their temporall enemies , by what meanes carry they victory , but by stabbing , throat-cutting , burning , massacres , powder-plots , perjurie , treasons ? is this to be victors , to be superiors , in fury , fiercenesse , slaughters , and effusion of christian blood ? let papists thus conquer , and glorie in their shame : the more such victories they carry , lesse cause have they to triumph , unlesse they triumph justly in making themselves and their religion the shame and infamy of the whole world . the persons that are called to rejoyce , are the heavens and they that dwell in them . by the heavens we understand not the heavens or any of them literally or naturally ; nor by the inhabitants , the saints and angells dwelling in the third heaven ( though even these have a share in the generall joy of the church militant . for as the cause of this joy properly belongeth to the church militant , as wee have heard , so the word of inference therefore , calleth on them as whom it most concerneth to rejoyce in their owne happinesse . by the heavens and those that dwell in them are meant the church on earth and the saints and beleevers , the members of it ; which is not usually in this chapter , nor in this booke , chap. . . o heavens rejoyce over her : where the company of the godly in earth are called to rejoice in the destruction of antichrist and his kingdome . now to the former reasons elsewhere , why the church militant is called by the name of heaven , we will adde these : because there is not a more lively resemblance of heaven in the world , then the universall company of saints in the militant church here upon earth : as might appeare in many things . the inhabitants of the church here below dwell together in an holy communion of saints , enjoying the presence of god , separate from the world and the wicked inhabitants of it , knit among themselves by the inward band of the spirit , and the outward meanes of association , the word , sacraments , prayer , and other more private helps : in which heavenly society they resemble that immediate and perfect fellowship which they expect in heaven , both betweene god and his people , and mutually among themselves . because of the high estate and condition of the saints on earth above others uncalled : who are advanced beyond them , as the heaven is higher then the earth . for hence the dragon in this verse is said to be cast downe into the earth , where he was before , but into a farre lower condition . because the saints by holy profession and godly conversation testifie the glory of god , as the heavens do , psal. . . and therefore as their house and inheritance is there , so are their cogitations and conversation . they have a tast of heaven , and beginning of heavenly joy and gladnesse , for the victory and salvation which in part they have already obtained by christ against enemies , spirituall and temporall ; which is pointed at in this text . for as in heaven is a perfect and unmixed joy for a full deliverance , and perfect salvation , so here is a tast and resemblance for a deliverance in part . none are called to rejoyce in scripture , but onely godly men , who are said here to dwell in heaven . psal. . . be glad ye righteous : and psal. . . let them that seeke the lord , rejoyce . now by joy i meane not any naturall joy , arising from things pleasing to nature , which wicked men and reprobates , yea the beasts have in abundance : but that heavenly and spirituall joy , which is called the joy of the spirit ; both because it is wrought by the spirit of god , and also hath spirituall and heavenly things for the obiect of it : as , the ioy of reconciliation with god , and remission of sins . joy of heavenly graces , faith , love , &c. called ioy of faith , phil. . . joy of heavenly glory held in certaine hope : this is called ioy unspeakable and glorious . pet. . and joy of salvation . psal. . . this ioy is limited in scripture to the faithfull , and therefore is called the joy of gods people : and all other are barred out from it , prov. . . the stranger entreth not into his joy . the godly are only qualified persons , and fitted for holy reioycing . for , first , they onely have christ , who merited this ioy , and therefore it is called his joy , ioh. . . they onely have the spirit , the immediate worker and preserver of sound ioy : whence it is called a fruit of the spirit . gal. . . and the oyle of ioy , because it flowes from that anoynting . they onely have faith , which is not of all men : and therefore they onely have joy of beleeving , having with christ gotten all things : they have purchased the field , and goe away reioycing . simeon reioyced when his faith had got christ into his armes . they onely are such as mourne , and onely such are called to ioy , mat. . . it ariseth out of sound sorrow , and a broken heart , as the lute is tuned to sweet musicke by wresting the strings as if wee would breake them to pieces . they onely have attained victory in part over enemies , and are delivered from the dragons power . as israel having escaped the sea , and mountaines , and egyptians , so the israel of god being set free frō hell , sinne , sinners , and the curse of sinne , have iust cause of ioy and gladnesse , and all but they want it . they onely are in heavenly state and condition , and have taste of the ioyes of heaven , which differ not in kinde from those they expect in heaven , but only in degree . wicked men are never bidden to reioyce , nor are capable of this ioy . he never enters into it , nor it into him : for , first , he is at warre with god , a stranger to the covenant , without christ , without the spirit : what joy where is no life ? what joy can man dead in sinne have , separate from christ the fountaine of life , and wanting the quickning spirit ? secondly , what joy can hee have , on whom sentence of condemnation is passed , and hee going on to execution ? if such a man laugh . every one will thinke hee hath little cause : it is a laughter in the face , not in the heart . thirdly , what true joy can hee have , who neither hath the well , nor can abide the bucket , by which he should draw out of the wels of salvation and consolation ? esa. . . gods word which onely hath the joyfull tydings of salvation , hee hath no part in ; it is a bill of indictemēt to him . the sacraments to him are seales set to blankes , seale nothing to him : his prayers are abominable ; he hath no joy in any service ; all the duties of his calling are sinne to him : hee rejoyceth indeed in the creatures of god , but as a theefe in a true mans purse , and that joy which ariseth out of the creature , perisheth with it . fourthly , wicked men need not bee bidden rejoyce ; for , . what hindereth or pincheth such ? his sinne troubleth him not , it is his delight : temptations of the devill vexe him not , hee runnes out to meet the tempter : his conscience troubleth him not , that is brawned up : the world vexeth him not , but dandles him as her darling . . they are surfetted already with carnall joy , and are called from such joy to mourning and howling , iam , . . and luke . . note hereby what a miserable estate a wicked man is in , who cannot finde one syllable in all the scripture to ground any comfort in , and so hath no warrant , nor cause to reioyce in any thing : for god hath covenanted nothing but woe and wrath , with them : esa. . . my servants shall rejoyce , and yee shall be ashamed : my servants shal sing for joy of heart , and ye shal cry for sorrow of heart , and howle for vexation of spirit . consider a little . what good thing is there in heaven or earth , good as in it selfe , so to thee that art an impenitent person ? looke at god the chiefe good , he is thine enemie , a consuming fire : what ioy hath stubble and chaffe in the fire ? looke at christ , the saviour of his body , and he is thy judge , and he whom thou hast pierced . in stead of the sweet comforter thou hast the spirit of bondage and feare : a sound of feare is ever in thine eares iob. . . looke on thy selfe , thou art a man in the divells fetters , ruled at his will : and within thee a wicked conscience , eyther following thee with hue and cryes , vexing and accusing thee , or else dead and benummed , which hath given thee over to all sinne , to swallow it with senslesnesse and greedinesse . looke without thee , thou swimmest in a streame of outward contents and fulnesse , and herein thou reioycest too much : but thou hast thy portion here , and to the impure all is uncleane , thy table , meat , drinke , wife , children , all are a snare to thee , all upheapeth thy sin and vengeance ; thou hast nothing out of gods love , because thou hast nothing in the sonne of his love . looke beyond thy self & the presēt ? what hast thou to ioy in ? what hope hath the wicked in death , when god takes away his soule ? a few mooveables god sends thee away with , but the inheritance is reserved for the sons of the free-woman . as thou hast no cause of ioy , so thou hast no hold of thy ioy , who hast grounded it in perishing things ; well saith iob , the rejoycing of wicked men is but for a moment , because the best of it is in momentany things : the rich man in riches , the wise man in wisdome , and some sots in the boasting of wisdome as if wisdome were to dye with them ; many in their callings , and every carnall man hath some carnall ioy to feed his heart with : but all of it shall not lift thee an inch above earth , here thou findest it and leavest it , here it riseth and here it resteth , as it riseth no higher so it reacheth no higher . if thou hast no warrant for thy ioy in lawfull things , what warrant or answer hast thou for thy ioy in unlawfull things ? if thou hast no reason to ioy in naturall things , what will be the issue of thy sinfull ioy ? of thy ioy in iniquity , which chaseth god and his spirit away ? salomon saith , the foole maketh a pastime and merriment of sinne , prov. . . when men excessively reioyce in sports and games , some in swearing , drinking , uncleane and filthie speaches , some in cursed and blasphemous language , some in wantonnesse and whoring : this is the divels mirth and musicke , and the ioy of hellish spirits . all this ioy in the workes of the flesh is sure to end in sorrow , and every dram of it to be repayed with a talent of wo. the same of such as reioyce in revenging , quarrelling , treading underfoot , and oppressing their brethren : every sheafe must bow to theirs , and every mans will must fall downe before theirs , be they never so uniust , else there is no living neere them . the like of those that reioyce in rayling , reproaching and disgracing gods children , and the profession of holy religion . here are a rable of reioycers , who cannot reioyce but when god is farthest off , out of sight and out of minde , none can be liker to satan , then in this sin of reioycing in evill : their onely ioy is , to goe merrily to hell . this quite overthrowes the conceit of carnall men , who hold the state of godly and religious men the most uncomfortable , and that they must bid all mirth and joy and pleasure of their lives farewell , if once they looke toward religion . but wee see no other have any cause of true joy , but they , none in the scripture called to rejoyce but they , none but they are in league and friendship with god , none but they have assurance of pardon of sin and deliverance by christ , none else know their names written in heaven , none else have peace of conscience which is a continuall feast , none else have part in the glory of the sonnes of god. yet carnall men thinke they want joy and comfort : why ? because they cannot now rejoyce in carnall things , as before : wordly ioy is now unsavorie to them in respect of spirituall . because themselves cannot enter into their ioy . god brings it ordinarily out of sorrow . wicked men do all they can to disquiet them , and chase away their ioy . they see not how the ioy of christ and worldly griefe can stand together . but as farre are they deceived , as if a blinde man should say , there is no sunne or shine , because he seeth it not , or because the sunne is clouded , therefore it is not in the heavens . no : there is nothing but ioy in godly life , and most ioy in the greatest afflictions of it . if there be any sorrow , it is because they cannot be godly enough . and all that sorrow is mixed and concluded with ioy . have any such cause of ioy , as inhabitants of heaven ? this teacheth all the godly to be sure that all their ioy savour of heaven , and be such as beseemeth the inhabitants of heaven , and such as never entred into a carnall heart . quest. how may i know it so to be ? answ. when it resembleth the ioyes of heaven : namely in these things . as their persons , so their ioyes are quite taken from earth and earthly things : they never more ioy in momentany things of this life ; but in eternall and unvaluable excellencies : so our ioyes resemble heaven , when they are lifted up above earth : when they are remooved from the worthlesse trifles of earth , and are set on solid ioyes of heaven . as their ioy is sutable to their place and condition , so must ours . they are in heavenly places , so wee are risen with christ and set in heavenly places with him ; and should our ioy be in earthly drudgery , and not seeking things above ? how uncomely were it for a princes sonne for some base hire to spend his time in serving hogs , or to scullion in a kitchin , or runne upon errands at the command of every slave ? and is it not much more base for sonnes of god , heires of heaven , and co-heires with christ , to runne and goe at the base beck and call of sinne , and satan , and worldlings , slaves to the world , forgetting the priviledges to which they are borne . those heavenly inhabitants , being so high in place , iudge these things small : the earth is contemned , and as small to them as the point of a pin . and , could we get up our mindes aloft , and fixe them in heaven , we would think the greatest things on earth as small as mites , and motes of the sun , unworthy of our ioy . those heavenly inhabitsnts , with perfection of place having attained perfection of estate , have a cleare iudgment to discerne and chuse their ioyes , and to iudge them onely worth having . even so must wee labour to get our iudgment cleared , to preferre the ioyes of that fruitfull canaan before those of this desert and barren wildernesse . what is it but want of judgment and experience , that makes children affect childish trifles before matters of worth and moment , to preferre an apple before a lordship , a top and scurge before their patrimony ? which they laugh at in themselves , when they come to a riper understanding . and what is it but want or weakenesse of iudgement , for men professing godlinesse not to put away such childish things ? how would i● beseeme a man of yeares to ride upon a sticke , as when he was a child , or to make clay-houses as children do ? if a man should see a great fellow delight in such toyes , he would thinke that eyther he is out of his wits , or was never in them . even so for men in the church , that should be past children , to remaine babes in affections , and follow inferiour trifles , with neglect of the manly businesse of heaven , is foolish and ridiculous . all which is said , to helpe our ioyes to be heavenly , beseeming our state and condition , which they cannot be if they be earthly . see thy ioy be heavenly in the rise and ground of it : so is theirs . and then is it so : first , if it be from the lord , as the author and fountaine of it , & taken up in those pipes which himselfe appointeth , see thou hast it by hearing the ioyfull voyce of the gospell : psal. . . make me to heare joy and gladnesse . it must come by hearing . wait then on the word , both for the obtayning and increase of it . the scriptures are the wells of consolation , whence it must be drawne the wise men reioyced exceedingly in the starre which led them to christ : the word is this starre , a wise christian will reioyce in it . secondly , if it be a receipt from christ. the inhabitants of heaven above have no ioy but from christ , and in christ. no part in christ , no part in this ioy . see it bee thy masters joy : then is it so , when it is a fruit of justification ; rom. . . wee rejoyce in god through iesus christ , by whom wee have received attonement : they rejoyce that they enjoy christ by sight , we that wee enioy him by faith ; they that they are married unto him , wee that wee are contracted ; both happy , that we both enioy him , and that hee is all in all : with this onely difference , that our masters ioy is entred into us , and they are entred into it ; we comprehend , they are comprehended . . if thou wouldest have thy joy resemble the joyes of heaven , the matter of it must be heavenly as theirs is : the maine matter of heavenly ioy respecteth three obiects : first , god. secondly , the communion of saints . thirdly , their owne happy estate . i. the inhabitants of heaven place their chiefe ioy in the chiefe good ; partly in his presence , wherein is their fulnesse of ioy ; and partly in his glory , which is shining and set up ; partly in the perfect prosperity of the saints , and partly in the utter confusion of all enemies : even so the inhabitants of heaven upon earth must have for the obiect of their ioy , god in himself , and god in christ jesus , which is eternall life : for , whom have i in heaven but thee , or whom on earth in comparison of thee ? psal . . were it not for the presence of god and christ , earth , yea heaven it selfe were an hell ; and as god is the chiefe good , so his glory is the chiefe ayme and ioy of the saints in earth : wee must reioyce when wee see his glory set up , when the church enioyes prosperity , when christs scepter is lifted up , and the gospell hath free passage . david preferred jerusalem before his chiefe ioy , psal. . . and reioyced when men said , let us goe up to the house of god , ps. . . so also when the dragon is cast downe , as here , when the enemies fall before michael ; wee must reioyce when antichrist and popery is disappoynted , their captaines foyled , their armies mastered ; exod. . . iethro reioyced at all the good which god did for israel , in overthrowing the enemies : this is ioy like the ioy of heaven : ii. another obiect of heavenly ioy next unto god , is , the communion of saints : their ioy is perfect in their perfect charity , and in the perfect fruition of one anothers perfections ; so must wee , all our delight must be in the saints that excell in vertue , psa. . . moses would chuse to suffer adversity with the people of god , rather then enioy treasures . how should we ioy in the gifts and graces of every one , and account our selves as happy in them as in our owne measure ? so doe they . but they are farre from heaven , who envy , fret , slander , or obscure the graces of god in his children , &c. iii. the third obiect of heavenly ioy is the happy estate of the saints : which happinesse consisteth in the absence of all evill , and the presence of all good . heavenly inhabitants are perfectly freed from all evill , so are the saints in earth ; with this difference , we from the destruction , they from molestation ; for , first , they sinne no more , and if saints now sinne , it is not they , but sinne in them , psal. . . surely they worke no iniquity . secondly , they are beyond the curse of sinne ; so are wee , for christ was made a curse for us : they are without crosse , wee without curse . thirdly , they can dye no more , but are passed from death to life ; even so wee are translated from death to life , because we love the brethren . christ is the death of our death , the sting is gone . fourthly , they are beyond the reach of all enemies ; those enemies whom their eyes haye seene , they shall never see more : even so are we ; with this difference , none can assault them , none can prevaile against us . beside , there is the presence of all good things ; the saints above have no good thing absent , so they that feare the lord shall want nothing that is good , psa. . . but the chiefe good things wherein the saints reioyce , are three . . the happy vision of god ; and our chiefe ioy here below is , to see god in christ jesus , which is eternall life : they are happy to see his face , we happy , as moses , to see his back-parts ; they are happy to see him face to face , wee to see him in a glasse : they are happy , as salomons servants , to see and stand ever before him as houshold servants , we for the time happy to bee as retainers , wearing his cloth , and in his service somewhat f●rther off . . they ioy in gods blessed image , to which they are wholy conformable : for , first , the chiefe part of their ioy is , to have their cheife facultie , which is their understanding , to be satisfied with the chiefest obiects ; for they know all things that the glorified creatures are capable of : even so the ioy of saints is , that scales of ignorance are fallen from their eyes , and that wee see the same face of god , though as in a glasse , and wee know all things that new creatures are capable of , and wee know the same things in our measure as they doe : for our knowledge here differs not in kinde from that , but in degree . for god and christ is the same wee now see , as then wee shall see , as the sunne is the same under a cloud , or in a mist , as in a cleare day , and our eyes the same by which wee see the sunne in infancy , which we see it with in mans estate , but stronger now and more perfect : and as children heare of the same king , state-matters , emperours , parliaments that men doe , but understand them not , but after a weake and imperfect knowledge ; so wee know now in our childhood but in part , & afterward have the same understanding in further growth and manly perfection . secondly an happy part of gods image is , that their wills are perfectly conformable to gods will , and confirmed to bee unchangeable in willing what god willeth : even so our joy and prayer must be , that gods will may be done of our selves & others ; and our wils once renewed are unchangeable , because of gods confirmation of them in goodnesse : oh what an heavenly joy were it , if so perfectly gods will might be done of us in earth as it is in heaven ! and though power often want to beleevers , to will is present . thirdly , gods image is happily apparent in their affections . the saints in heaven hate all sinne and wee hate that wee doe , rom. . they love god perfectly , and jesus christ better than themselves ; and so the saints on earth love not their lives to the death for christ and his glory . fourthly , so perfect is gods image on them , that the inhabitants of that heaven are without all spot & wrincle , that is , in full sanctification ; and it is the joy of saints here , that the church is all faire , and no spot is in her , both in respect of inchoation , and acceptation . . another chiefe good thing , the mover of their ioy is , their happy priviledges with god ; a taste and beginning of all which the saints below have to feed their ioy : as , . they are in heaven , and inhabitants of heaven ; so are wee . . they raigne as kings ; are crowned , and have conquered as kings ; so we are made kings to god , rev. . . are crowned , re. . let none take away thy crowne ; and are conquerours , yea more than conquerours , rom. . a conquerour may bee conquered , but so cannot wee : onely this , they are conquerours in their countrey , we in the way thither . . they are sonnes of god , and heires of the kingdome ; so are wee now the sonnes of god ; onely they appeare so to bee , we not yet , iohn . , . they drink of the waters of the well of life , and so do we ; onely they drinke at the fountaine and well-head , wee at the streames somewhat below . . their ioyes are perpetuall , the well is never drawne dry , it is a lasting and everlasting ioy from an everliving fountaine : no more shall the saints in this heaven ever lose their ioyes ; my joy shall none take away from you . now have i propounded the ioyes fit for an inhabitant of heaven what an happy thing is it to be free of such a city ! all other priviledges are chaffe to it , all other ioyes bitternesse to it . quest. may we not reioyce in any thing else ? answ. . godlinesse denyeth no lawfull delights , but giveth both allowance and sweetnesse to them . . no ioyes are lawfull but such as are moderated , guided and subiected to these . . none but such as are received and used as pledges of these . . none but such as uphold these in the due measure of their goodnesse , and uphold a proportionall affection in us toward these . and , . are referred unto these as our chiefe ioy , and onely beseeming heaven upon earth , and heaven above earth . woe to the inhabiters of the earth , &c. ] now followeth the latter fruit of the former victory , namely the most grievous plagues and evils inflicted upon the wicked world . where are three things : . the woe denounced . . the persons on whom , the inhabitants of the earth and sea . . the reason , for the devill is come downe , &c. woe : it is a particle in scripture , . of lamentation , lamen . . . woe unto us that wee have sinned . . of commination or threatning , and prediction of some wofull imminent evils and events ; so in this text it threatneth the iudgement of god upon the wicked world . in this use it threatneth sometimes temporall iudgements , mat. . woe to them that give suck in that day : sometimes eternall damnation , as to iudas , mat. . woe to that man , it had beene good for him that hee had never beene borne : and sometimes spirituall plagues and iudgements , the ordinary fore-runners of that , & so it doth here : this text therefore is like that volume spred before ezekiel , chap. . . which was written within and without , and there was nothing written but lamentation , and mourning , and woe which compared with the former part of the verse teacheth , that the ministers of god must as faithfully deliver the voyces of wo , and legall threatnings out of the world , as the voyce of ioy , and glad tydings of euangelicall promises and comforts . aarons sonnes in the law must blow the trumpets of the lord ; to siguifie unto euangelicall ministers , that they must sound an alarme against all gods enemies , and be at defiance against all sinne ; according to the commandement , esa. . . cry aloud , spare not , lift up thy voyce as a trumpet , tell israel of his sinne , and iudah of his transgression : and thus for our example did the prophets , apostles , and the lord of the holy prophets , jesus christ. eliah tels ahab to his face , that it is hee that troubled israel ; nathan telleth david , thou art the man ; iohn baptist telleth herod , it is not lawfull for thee to have her ; act. . . it was you that crucified the lord of glory : acts . . repent of thy malice , and pray if the wickednesse of thy heart may bee forgiven thee : mat. . . o generation of vipers , who hath forewarned you to fiye from the anger to come ? mat. . . woe be to you , scribes and pharises , hypocrites , for yee will not enter your selves , and ye shut the doore against others ; verse . serpents , and generation of vipers , how will yee flye the damnation to come ? . this is a part of the will of god , and it belongs to faithfulnesse to deliver the whole counsell of god , and keepe nothing backe . the embassadour to a prince must deliver his masters minde , and commission wholy , if hee will expect the reward of fathfulnesse . . this is that part of the word , which is the portion of the greatest part of the world , and even of them that live within the visible church : for no naturall man , no impenitent person , hath any part in any other part of the word : pro. . . to the horse belongs a whip , and a rod for the fooles backe : and as iehu said to iehorams servant , what hast thou to doe with peace so long as the sinnes of iezabel remaine ? so what hath any wicked man to doe with peace of the gospell , so long as hee is in his sinnes ? wee may not cast this childrens bread to dogs , nor these precious pearles before swine . . this is as necessary a part of the word to salvation , as any other , neither is there any part fruitfull but by this . can any man heare of pardon that will not heare of his sinne ? will any skilfull chirurgion apply healing salve to a corrupt and festred wound , before hee open and cleanse it ? and must wee powre oyle into sound parts of men , yea , or into their wounds , before wee have powred in wine to search them ? no , were we to preach before kings , as nathan , we must preach the law before pardon . the lord appearing to elias , there was first a mighty strong winde that rent the rocke , and then an earthquake , and after that a terrible fire , and then came a still voyce , in which hee was comfortable : even so , when his ministers by the tempest of the law have rent the rockie hearts of men , and made them at their wits ends , that they come trembling and crying with the iayler , acts . sirs , what may i doe to be saved ? now is a fit season for the voyce of peace , and the bindings of the gospell . . the whole scripture doth nothing but separate betweene light and da knesse , betweene the children of the kingdome , and the children of hell : and so must the true handling and application of it sever the precious from the vile . we must manifest it to be the fanne in the hand of christ , severing the chaffe from the wheate . and this is as a wise steward , to give every man his portion here some obiections must be removed . object . . wee are under the gospell , and freed from the law , which is not given to the iust , tim. . . you need not bee so sterne and earnest ans. the most men that live under that gospell , by secret hypocrisie or open disobedience are under the curse of the law , and wrapped in that great condemnation , pronounced by christ upon the world , that light is come , but men love darknesse rather than light , because their deeds are evill , iohn . . but , suppose all that heare the gospell were converted by the gospell , were the menaces and terrours of the law needlesse to them ? for though the malediction and law is not to bee urged against their persons , yet it is to be urged against their remaining sinnes : and the best men may , by frequent meditation and application of the curse of the law , bee much furthered in godlinesse : for , first , the best being sanctified but in part may sometime abuse the grace of god to liberty in sinne . secondly , the best need more humiliation , which is wrought by the law. thirdly , the best may nodd , and need a wakening voyce . fourthly , the best may fall , and need an helpe to rise . fiftly , the best may slack their pace , their love and zeale , need spurres to pricke and hasten them in their way : now if the best need the law , what doe the worst ? object . . you are preachers of the gospell of peace , and must set forth the peace , and grace , and mercy of god , and not be so tart and sowre . ans. wee are so , and must doe so ; but when , or to whom ? . shall wee preach peace before men see the need of it , or before their hearts be ever troubled for sinne ? or the grace and favour of god to a gracelesse wretch that spurnes against the grace of god ? or mercy to him that presumptuously sinneth , and addeth drunkennesse to thirst ? may wee say , that god will fill vessels of wrath with mercy ? . to whom shall wee preach peace ? to every gracelesse sinner that loves his peace in his sinnes better then peace with god ? shall we preach peace unto such as grow into opē hostility with god ? to such as blaspheme his name , his servants , his graces ? to such as upon pretenced malice wickedly spurne at gods ministers , and slander the doctrine that is according to godlinesse ? god speakes no peace to these , nor may we from god : he can have no peace with god till hee warre with his sinnes : and hee must begin with the law , that must conclude with the gospell of peace ; hee must be at peace with the law , before the gospell be peace to him . object . . the servant of god must not strive , but exercise all meeknesse , and patiently suster evill men , tim. . , . ans. a meeke disposition is much set by of god in all ; and of all men it is most usefull and gracefull in a minister : but , . christian meeknesse is a meeknesse of wisdome , i am . ● . . & this discerneth both of cases & persons , to whom mecknesse must be shewed ; for all sins are not alike ; some are motes , some are beames , some are but as scratches , some are deeper and larger wounds ; some let out with the pricke of apinne , some not without the launce . in matters of greater moment , when gods glory is impaired , the happy proceedings of the gospell stopped , or the salvation of men greatly hindered , now is no place for meekenesse to sway . moses that was the meekest man upon earth , in case of gods dishonour and making the calfe , turnes his meeknesse into a severe revenge , broke the tables , and slew three thousand of his brethren the same day . for persons : meeknesse of wisdome discerneth , that all sinners are not a suit ; some are weake , some wicked ; some ignorant , some wilfull ; some are leaders , some are led ; some are free-borne , some of hagars seed ; some need the rod , some the spirit of meekenesse ; some must bee saved with compassion , some with feare , iud. . some are wonne by meeknesse , some marr'd and lost : our saviour christ , who was the mirrour of meeknesse , and our patterne , of whom wee must learne to be lowly and meeke ( for hee would not breake the bruised reed , nor quench the smoaking slaxe ) yet he who never failed , or departed from the highest pitch of any grace , being to deale with scribes and pharises , who had corrupted the law , and sinned against their knowledge , and led others into sinne , how loades he them with curses one in the necke of another ? and his ministers sinne not against meeknesse of wisdome , when in cases where gods glory is trodden downe , mans salvation hindred , the devill prevailes , and sinners are impudent , they valiantly shew themselves for god , against all that rise against him . . no grace of god is contrary one to another ; and therefore christian meeknesse neither abolisheth nor weakneth christian zeale : and therefore although meeknesse will alwayes shew it selfe to the persons , yet zeale will ever burne against their sinnes . zeale will not suffer under a pretence of meeknesse , an irreligious and mute approbation or bearing of evill , but will kindle and fasten upon it . . no part of scripture is contrary to it selfe : those scriptures which command us to shew meeknesse to all , crosse not those which command us to reprove sharply or cuttingly ; wee must set an edge and point upon our reproofes ; nor those which bid us , reprove plainly , and not suffer , sinne upon our brother : and therefore meeknesse in a minister must not stop him from sharpe reproofes whereoccasion is , but must temper and order them : and excellent is the use of meeknesse in plaine and sharpe reproving : for , . meeknesse doth so temper zeale , that it comes slowly , and as it were with a leaden foot to sharpe reproofes , not rashly or hastily . . it makes it come orderly : it will first assay loving and gentle meanes before it grow to roughnesse , especially if the parties bee corrigible , and not conceited , and impudent in their sinne . deut. . . when the jewes went out to warre , the lord commanded them first to offer conditions of peace to that city ; and if it refused peace , then to besiege , smite and destroy it so we first offer peace , and this refused , we proclaime warre ; first allure , admonish , exhort , and then thunder , threaten , and terrifie them that stand out . . meeknesse mingleth charity with sharpest reproofes ; and as the lord in his sharpest reproofes and messages seekes our good , so doe his ministers : men cry out , that ministers are angry , when wee deale sharply with a stubborne & perverse people : and why may wee not bee so ? hee that commandeth us to be angry and sinne not , hath made it a sinne not to bee sometimes angry . but wee speake not now of naturall and personall anger , against persons ; but a christian and holy indignation , which we must expresse against sinne ; treading in the steps of our lord and master , marke . . hee looked about him angrily , but mourned for the hardnesse of their hearts : so mee knesse forbids us not anger against mens sinnes , but injoynes us pity and compassion to their persons : wee must hate the workes of the nicolaitans , and bee angry not so much against the men , as their wilfulnesse and obstinacy . . meeknesse seasoneth zeale and zealous reproofes with sugar , that is , some manifestation that the sinner may see himselfe not hated when his sinne is sharply reproved ; and moderateth it with a readinesse of minde to heale the sinner so soone as he seeth his wound : it stints the number of stripes , as in the law , that they exceed not . the apostle was zealous against the incestuous corinthian , but so , that upon his sorrow hee is carefull to comfort him , lest hee be swallowed up with overmuch sorrow , cor. . . acts . , . when they were pricked at their hearts , peter comforts them ; and paul , the jaylor , acts . . and hee that mournes and prayes for his brothers sinne , as christ over jerusalem , and moses for the idolatrous israelites , exod. . will rejoyce in nothing more than such a one , wonne by the rebukes of the word , and receive him as joyfully as the father his lost sonne returning . well , if ministers must bee faithfull in delivering the legall part of the word , then those ministers are reproved , . who want breath to blow this trumpet ; dumbe and unable persons , blinde guides and insufficient men , who in that place let in a fludgate of sinne and mischiefe amongst the people . . such as are more able , but as unfaithfull ; they winke at sinne , and will not see it , or coldly reprove it , as afraid to blow the trumpet too loud for waking the sinner : these are farre from making sinners afraid of sinne . should such a trumpet blow , and not make men fear ? amos . . is not gods word a two-edged sword , to pierce the very heart of the sinner ? and the hammer of god to breake the heart to pieces ? and will this be done with dallying reproofes , as if men were at foynes ? no , no ; if the minister can doe it with down-rightblowes , hee shall finde them little enough . besides , is not sinne growne to a great height and impudency , as a disease come to the height of his crisis ? and is that curable with a gentle remedy ? no , it is the blewnesse of the wound that must purge most evils of this age , and the stripes within the bowels of the belly , prov. . . add here to , that all sinners are not alike ; for as in a materiall house all stones are not alike , some are soft , and easily hewed for the building , some are of an harder and flinty or marble disposition , which require sharpe tooles , and strong blowes to frame them to their place : so in the house of god , some stones are more soft , sooner humbled and reformed , but most are harder , as the adamant , and easily yeeld not to the strokes of the word ; lightly to smite these is but to hearten and harden them in sinne . . of all other the most mischievous are they in their places , that either out of a carelesse and unconscionable coldnesse , or out of ayme and desire to please , or feare to displease , or out of purpose to get applause of being peaceable men , or out of base covetousnesse flatter men in their sinnes , cloake their knowne evils , and dissemble their vilenesse : all is well , so that it may bee well to themselves ; all the praises of piety shall guild rotten posts for base hire and reward : oh the sinne of these men is passing great , who incourage and uphold men in their wickednesle , betray them into the hands of the devill , drowne them deeper in the pit of destruction , and set their feet on their neckes to keepe them under from ever rising any more ; whereas they should lend an hand , and reach them the line of a faithful reproofe to helpe them out . . this shewes the corruption of many , who cannot abide to heare the threatnings of gods word : oh , our preachers are so tart and sowre ; they preach nothing but hell and damnation , and seeke to bring men into despaire ; they cannot abide these bonarges , sonnes of thunder ; they would faine once change them with ●ome sweet-tongued prophets and zidkiahs that will sew pillows under their armes , and by their flatteries cause them to erre . to these i answer : . hee is farre from reforming his sinnes , that will not abide them to bee reproved ; and his heart shall never be pricked with godly sorrow , that will not have his sinnes pricked with the sharpe needle of the law. . hee is farre from pardon of his sinnes , that will not heare of them : david because hee willingly heares of his sinne , presently heares of pardon ; but herod , because hee will not heare iohn baptist speake of his sinne , never heares of pardon . . a property of a good heart is , to delight in the law of god in the inner man , rom. . . and hold it a sweet benefit by it , that it still discovers the secret evils , which must bee repented of and reformed . the joy of a godly soule is , to bee anatomized by the word , and searched . but hee is a bankrout that cannot abide his estate to be cast up . . it is a property of soundnesse to justifie the lord in all his sayings , as david did , being reproved by nathan of foule things , psal. . . a true humble spirit , acquainted with repentance , will acknowledge , that no part of gods word can bee so sharply spoken , as justly . if god bee sharpe in reproving and threatning , it will stoupe and say , it is most just , i have matter enough in me , and given cause enough , if he threaten me with a thousand hels and damnations . when the lord threatneth eli with the destruction of his house , ( sam. . . ) hee yeelds himselfe , it is the lord , let him doe what seemeth him good . when esay threatneth hezekiah with the like destruction of his house and state , hee yeeldeth , kings . . the word of the lord is good : hee might have beene more severe and brought it in my dayes . mat. . . christ calleth the cannanitish woman , dog : she justifieth him in his saying , and saith , truth lord , i am no better , but give me some crummes of mercy . if legall doctrine strike thee downe in thy selfe , and send thee forth to seeke mercy as she , here is a note of soundnesse . there is not a more certaine note of a wicked man and hypocrite , then to taxe gods word of too much severity . if god threaten cain for killing abel , oh his punishment is greater then he can beare : he could beare an heavier sinne lightly , but the punishment and threatning is too heavie . let iohn baptist reproove herod for incest , the reproofe is too harsh and heavie , he shuts iohn up in prison . so act. . . steven calls the jewes stiffe-necked , uncircumcised , resisters of the holy ghost : whereas they should have justified the lord in this reproofe , they stop their eares , gnash their teeth , and runne upon him , and stone him . whosoever he be that hates plaine dealing , meanes not plainly . he that cannot abide to have his conscience touched , is surely festred and galled . marke those men that most resist the doctrine of the law , you shall find them most lawlesse , most gracelesse , most wicked men , for most part openly : if not , the deepest dissemblers . this shews their great sinne , that contest against sound doctrine , and refuse to heare it , out of malice or envy to the persons , but with a fine pretext : it is too personall , and such a doctrine as doth particularize men , as plaine as by their names . but , these men perhaps thinke we must speake to pillars and posts , not to persons ; or if to persons , to some persons in utopia : but not to the sins and necessities of our owne hearers : and how do we then give every person his portion ? doth any person come to heare : who hath a dispensatiō that god by his servant must not meddle with his sinnes ? or must wee dispense the word in respect of persons . doth not particular reproofe of particular offenders in many kinds stand with the word of god ? how was nathan overseene to tell david he was the man , and eliah to ahab , and iohn baptist to herod ? is it now so unsufferable a sin to deale with personall sins ? how doth the lord set mens sins in order before them , but by the ministery of the word ? psal. . . how shall we teach the church to avoid hurtfull and infectious persons , but by discovering them ? how can titus carrie his doctrine to make the opposites ashamed ( tit. . . ) if he may not meddle with their personall sinnes ? and many that care neither for gods law nor gospell , yet by shame may be restrained , and stopped from their wickednesse . some are so incorrigible and impudent in their sin , that they are fit to be branded and discovered by the churches severity , as in the course of justice desperate malefactors are boared in the eare , or burnt in the hand . if any man could teach us how to sunder persons from sinnes , that sinnes might walke like ghosts without bodies , it might be wee should offend no persons , but all our shot should be levelled against sinnes . but seeing sinne is so close set to the persons , as they both make but one man , and men love their sinnes as themselves , wee cannot point at a sinne but presently we are blamed and distasted as pointing at the person . let all such know that the time commeth when they shall say it had beene wiselier done to have forsaken their sinne then the ministery that checkes it , and not as foolish children , who had rather keepe a sore finger or foote then abide the paine of opening and curing . this is instruction to all hearers , to endure themselves patiently to be launced and pricked to the hearts by gods surgione , as knowing that the hurt of the daughter of gods people is not cured with sweet words . ier. . . the thunder and lightning more purifieth the aire then the warme sunshine . and that you may doe this , get wisdome and grace to consider these things , that ministery that workes no smart , workes no cure . a sound ministery divideth betweene the marrow and the bone , yea betweene the soule , spirit , and joints , heb. . . can this be done without smart ? oile heales not without wine . there is no profit nor cure in skinning festers unsearched , and no search without smart . that wee take no pleasure in your smart or judgment , but that without it you cannot be cured , it is you that compell us to severity in our ministery , while you will hold your sinnes stiffly against the word , and resist the powerfull meanes of your owne good . what should wee do to be free from your blood , if wee find you proud , scoffers , churlish , earthly , profane , but directly repoove these sinnes if wee would not have them set on : our score ? what our hire is , if we see the sword come upon you and not give you warning , see in ezek. . . nay , happy were it for us and you , if we might speake nothing but peace , so we might discharge our dutie : and if we proclayme wo you may helpe it , we cannot . that whereas you would have us preach gods mercies to you , in this legall doctrine , what do we but declare his admirable mercy , who sends the sound of wo before the sense of wo ? he is not bound to give us so much warning . that to speake of wo is not to cast men into wo , but to helpe them out of it : for that is both the lords intention , and the drift of us his ministers , who both are loth that men should be smitten unwarned , and till there be no remedy . that it were every mans happinesse to see wo written in the face of every sinne , which else is sure to follow at heeles inevitably . for sinne and sorrow are bound together inseparably , and there is never a sinne but hath wo written on it , if not on the face , on the backe . and therefore men should rather praise god to be smitten by his word for prevention , or amendment , then suffered to go on to unavoydable wo and perdition . that the same ministery which most casteth downe a sinner , is sanctified by god to lift him up againe . the same hand that launceth commonly healeth . the same nathan that condemnes david , absolveth him . peter by sharpe doctrine prickes the jewes hearts , act. . . the same ministery and person reviveth and comforteth them . paul casts down the jaylor , and presently rayseth him , act. . christ himselfe calls the woman of canaan a dog , but straightway giveth her desire . sticke to that ministery that most sharply smiteth , woundeth , rebuketh , that is the ministery most likely sanctified by god to heale and binde thee up , that ministery hath oyle for thee aswell as wine , if thou sticke constantly to it . wo to the inhabitants of the earth and sea . ] here wee are to enquire the persons on whom that heavie wo is denounced , to weet , the inhabitants of the earth and sea . which cannot be meant properly and literally : for , first , these are the worke-man-ship of god , and excellent creatures : secondly , they are opposed to the heavens in the former words , which were not taken literally and properly , but figuratively and metaphorically : thirdly , the godly who are biddé to rejoyce , dwel in them properly taken , as well as the wicked , but they are exempted from this wo. by inhabitants of the earth and sea are meant such persons and places as are not accounted the true church , but among whom the devill hath power and beareth sway . for these inhabitants are opposed to dwellers in heaven , which are true professors of christ , members of the church , & of an heavenly conversation . specially inhabitants of the earth are mere earthly men , favoring nothing of heavenly things , whether they be heathens and gentiles , or such as be in name christians , but indeed earthly antichristians , who are the beast rising out of the earth . and they are called inhabitants of the sea for their tumult , and incōstancy , casting up as the sea nothing but mire and dirt , and carryed as waves of the sea by every winde , jude . . but if any thinke the evangelist aymeth more distinctly at some particulars , i am not ignorant that some by earth understand the common multitude of wicked persons , enemies unto christ , and by sea the ecclesiasticall men who have corrupted the earth with bitter , brinish , and salt doctrine of errors and humane traditions ; and thus still oppose them . but i conceive a further drift of the spirit of god , well suiting to our whole exposition , and period of time which this part of the chapter aymeth at : that rather by earth are meant all such nations and kingdomes of earth , subjected to the spirituall whordomes of the dragon , so called for their earthly profession , affection , and practise : and by sea , the then roman empire it selfe , so called , for the floods of impietie that issued from it , as the floods and rivers do all from the sea : it was the head of wickednesses . for the unbridled rage of it , and the unresistable power which was then the great ocean swelling over all bankes . so as the sense seemes to be , wo to the earth and all wicked nations that are enemies to the church of god , but especially wo to the sea , the great empire , whose sinnes the dragon hath brought to a great height , so as the great mutation of that great estate is now neare , and the subversion of the imperiall and cesariall power is at hand : for now at this time so effectually did the dragon worke in the delusions of antichrist , as that he whose comming was in all deceivablenesse of unrighteousnesse , was shortly to swallow up the imperiall power , and so to take him out of the way , which stood betweene him and his greatnesse , as was formerly prophesied , thes. . and not long after accomplished . when the church is happy in the midst of persecutions , wicked and earthly men are unhappy and miserable . so is it here : rejoyce ye heavens , but wo to the earth and sea . eccles. . . . though a sinner do evill an hundred times , and his dayes be prolonged , yet surely i know that it shal be well with them that feare god , which feare before him : but it shall not be well with the wicked . esa. . . say yee , it shal be well to the just , but wo to the wicked , it shall not be so to him , it shal be evill to him , the reward of his hands shal be given him . psal. . . marke the upright man , and behold the just , for the end of that man is peace : but the transgressors shal be destroyed together . one reason hereof is in the text . satan , being cast out of the men of the church , gets into the swine of the world , and carries them into the lake , first of sin , & then of destruction . in their best estate they are satans possession it must be so by the perpetuall rule of divine justice , who neither shuffles good and evill men together , as men do , nor mistakes persons and actions . among men there is a righteous man , to whom it commeth according to the worke of the wicked , and the contrary . eccles. . . but the lord judgeth with righteous judgement . neither doth he forget any of their workes . a wise man that delivers the city by his wisdome , may be forgotten among men . eccles. . . as ioseph was : but the lord forgets not the goodnesse of his servants , nor his enemies sinnes , but sets up all on their heads for the day of reckoning and recompense . revel . . . behold , i come quickly , and my reward is with me , to render to every man according to his workes . the just judge of all the world must do right . according to a mans seed time , so commonly is his harvest . gal. . . as a man sowes , so must he reape : he that sowes to the flesh , must reape corruption ; but he that sowes to the spirit , shall reape life everlasting . doest thou sow chaffe and darnell and weeds , and lookest thou for a crop of wheat ? sow righteousnesse , and thou shalt have a sure reward , prov. . . but if thou sowest iniquitie , looke to reape affliction . the truth of god in accomplishing his word must leave the godly most happy , while the wicked are wrapped in hellish woes and horrors . the same weight of truth which carries downe wicked men into their place , hoiseth up the godly as in the other scoale . for as all the precious promises of the word belong to the one , whereof earth nor hell can defeat them : so al the woes and execrations of scripture belong to the other , and shal be true upon him so long as god is true in himselfe . there is not a wicked man , but he hath all the threatnings of god , all the curses of the law , and all the terrors of his owne conscience standing and shall stand for ever in force against him , if hee stand out impenitently against god. now this is a direction to ministers for the course and carriage of their doctrine : to sing both mercy and judgment , and to come both with a rod and the spirit of meekensse . wee must speake peace to godly men , but feed the impenitent with judgement . this text , and all texts , and the whole tenor of the scriptures go before us in this course . unhappy men are they that speake all peace , and preach nothing but promises , as if all men were godly , and the congregations not mixt : or , if they distinguish of men , it is to encourage , hearten , and harden wicked men for their owne gaine , and dishearten and disgrace such as feare the lord. it is a direction to all men , to carry our affections differently according to the differences of men , expressing our love and kindnesse to men fearing god , and our dislike of evill and wicked men . so doth the lord and his spirit in this text ; and whosoever are guided by the spirit of grace , will shew themselves in the helping up and encouragement of godlinesse , and furthering the joy of the faithfull , and in the discouraging and daunting so far as lyeth in him , the wickednesse of men . a note of a good man is that a vile person shall be contemned in his eyes , and he will love them that feare the lord. true judgment helps him to discerne between an israelite and ismaelite , and true affection will cleave to the one , and disclaime the other . gods spirit teacheth none to esteeme carefull christians vile persons , nor to cleave to enemies and resisters of the grace of god , who are indeed vile persons , and so are they that sort with them , or plead for them ; and as sin makes men vile to god , so it makes them seeme to good men . it is an incouragement to godly men in the way of holinesse : for they are in the way of happiness , nothing can make them fall short of an happie condition , they shall not be rolled in the destruction of evill men , but shall be hid in the secret chamber of gods providence , when the storme of wrath shall come like haylestones , yea like tallents of ledd , upon the heads of sinners : then shall there be a difference betweene him that feareth god and him that feareth him not : then shall it be seene , that it is not in vaine to serue the lord. it is a terror for evill men : seeing it is as impossible for a sinner to avoyd wo , as god to be untrue in proclayming it . sorrow followes the sinner , as a shadow the body . most common it is for the wicked to applaud themselves in a wofull condition : for , whatever their estate seemes , it is most unhappy . they spend their dayes in pleasure , and forecast that none shall have more pleasure then they . but it is like belshazzars , when the writing on the wall appeared ouer against him . they lay about them for wealth and a secure estate here below , and , rather then want it , will curse and resist the people of god as balaam , little thinking that the angell stands with a drawne sword to meet them in every corner , to slay them . no , all the earth cannot make him happy who fights against heaven , and whom heaven hath accursed , earth cannot blesse ; he hath sowne tares , and tares he must reape . here is a spurre and incitement unto repentance , and a trumpet to awaken secure soules , that while it is called to day they may heare the voice , lest all these woes seise upon them and oppresse them unawares . it stands every sinner in hand , to rise out of the bed of security , and get a melting and bruised heart , considering the day that commeth , which shall burne as an oven , and all that are proud and all that do wickedly shal be as stubble , mal. . . but seeing men are loth to apply this part to themselves , we must helpe it home a little more particularly . what a fearefull wo is denounced in scripture against all popish and antichristian idolaters ? rev. . . if any man worship the beast and his image , and receive his marke in their hands and foreheads , the same shall drinke of the wine of the wrath of god , and be tormented with fire and brimstone for ever . whosoever shall do thus , and persevere after admonition , and will not come out of babylon , must perish in her destruction . they prepare fire and faggot for the saints whom they call heretickes : but , worshipping the beast and his image , christ prepares fire and brimstone for them , and the smoake of their torment shall ascend for evermore . now there is no way to avoyd this woefull damnation , by wilfull persisting in that apostasie , but instead of the character of antichrist by taking in our foreheads the seale of christ , by which he separates us from the world , by faith and holinesse , and from antichrist , by zealous profession of the truth , which he persecutes , and marketh us up for his owne sheep ; the property of which is , to heare his voice and follow him . ioh. . what a dreadfull wo belongs to our voluptuous gallants that are at ease in sion , who put the evill day farre away , and remember not iosephs affliction ? amos . . silkes and velvets cannot cover the secure sinner from this woe . greatnesse of birth , place , power , treasure , cannot elude these threats , which are more stable than the foundation of the earth ; but according to the cursed seeds thou sowest , shall thy harvest bee ; gods people sow in teares to reape in joy , and thou must have a share in the sorrow for sinne , and in the afflictions of gods people , or never looke to share in their joy . . were the prophet esay living , where hee proclaimed one woe upon drunkards , hee would powre out ten thousand upon this drunken age , which is drowned with drinke : esay . . . woe bee to them that rise up early to follow drunkennesse , and to them that continue till night ; woe bee to them that are mighty to drinke , and strong to powre in strong drinke . how will the drunkard escape this woe , and all the threates in the booke of god , which shut him out of heaven , where is no roome for drunkards ? there is but one way , and one there is , to leave thy cup of drunkennesse , and come drinke another cup , a cup of mercy , a cup of teares for thy sinne , a cup of the blood of jesus christ , a cup of the water of life , that heaven may be opened to thee , a sorrowfull and sober penitent , which thy sinne had shut and barred against thee . . what a fearefull woe doth our saviour denounce upon all contemners of the gospell , and despisers of the blessed light of it ? mat. . it shall bee easier for sodom and gomorra in the day of the lord , then for such : and whence else was the heavy woe here upon the earth and sea , but for sinnes against the gospell , not receiving the truth in the love of it ? thes. . see we any woe or heavy hand of god upon the kingdome ? in this effect who seeth not the cause , the contempt of the gospell ? doth any extraordinary crosse and judgement lie on this city , on your trades , on your estates ? why are yee blinde to this day , and will not see the cause ? you poare like blinde men on secondary meanes , fewnesse of buyers , troubles abroad , scant of money , scarcity of times , and the like ; but you see not the next cause at home , your contempt and sleighting of the gospell , your sabbath-breaking , your want of reformation according to the rules of gods word , your causlesse hatred of the bringers of the truth , &c. change your course , and god will change his ; entertaine his best blessings , and then expect inferior ; else know , as sinne is linked fast , so are gods judgements ; these shal be but the beginnings of woe , and one woe shall follow upon another , till repentance come between . for the devill is come downe , &c. ] the reason of the former woe denounced followeth , and is twofold : . the comming downe of the devill . . his wrathfull disposition , where of the reason is given , because he knowes his time is short . for the exposition . quest. what is this comming downe of the devill ? was not satan before among the inhabitants of the earth , till now that this victory is gotten by christ ? were not wicked men under this curse and woe before this , by satans wrath and ruling ? ans. yes , the devill was the prince of the world before this , and was commander among the inhabitants of the earth and sea ; but he is now said to come downe in three respects . . in a more generall and universall mischiefe intended by the dragon , which was to spread it selfe over the face of the earth , which was by a generall apostasie of the world from christ to antichrist , foretold in thess. . . in a farre more dangerous and mischievous manner of working , by which he shall prevaile farre more efficaciously than ever before : for whereas hee could not succeed by open tyrannie , now by secret traines and perswasions of heretikes , under a plausible forme of christianity and piety , hee shall carry the world headlong after antichrist , and wrap it up in his impostures and apostasie , that , whose bodies he could not destroy by sword and tyrannie , their mindes hee might poyson with errours and heresie . . hee descendeth with a farre more furious hatred and wrath over those who are left under his power : for as a man comming angry from abroad , will shew his wrath at home ; so the dragon seeing the church escaped from his furious hand by michaels helpe , doth looke more narrowly to make them faster , who are left in his power , lest they should breake away from him as the other had done ; and therefore hee now commeth on them with continuall and efficacious temptations , and bindes them with strong chaines and bolts of unrighteousnesse . now the devill taketh his peniworths in the earth and sea ; by increasing his wrath hee increaseth their woe , and not only rideth the nations , but galloppeth them to hell . this arising of antichrist , bringing with him a mist of blacke darknesse and idolatry , is the devills comming downe into the earth ; and his powerfull prevailing by strong and forcible delusions among them that perish , is his fierce wrath which hee exerciseth in the earth and sea , but justly upon them that had refused christs rule over them . where christ and his gospel cannot prevaile , the devil cōmeth armed with power , and efficacy of delusion , and hee prevaileth : jesus christ came into the world , and was preached in the earth and sea , but could not bee received , he came to his owne , and his owne received him not , yea they persecuted him , drove him away , slew the heire , and crucified the lord of glory ; he came by the preaching of the apostles among the nations , and set them into the true olive , when his own were broken off ; but they after a little lightning fell off , first from their first love , then from all love of the truth : now the wicked spirit makes a re-entrey into his hold , whence he was cast , he comes downe into the earth more forcibly , with seven spirits worse than before , and prevailes with them to their destructiō : i come in my fathers name ; that is , by his authority , in powerful doctrine & miracles , to set up his name & glory in promoting your salvation , & ye receive me not ; if another come in his owne name , that is , seeking his own glory , not gods , and intending his owne ends and good , and not the good and salvation of men , him will yee receive : thess. . . god shall send strong delusions ; the effect is , to beleeve lies ; the end , that they may be damned ; and the reason , because they loved not the truth , nor beleeved it , nor entertained it , but rejected the happy meanes of their owne salvation the lord sends michaiah his prophet to warne ahab of his danger neare him ; ahab will not heare him for his owne safety , but commits him to ward , feeds him with bread and water of affliction ; now comes the devill , and is a lying spirit in the mouthes of . false prophets ; them presently he heareth , speaking to hasten his destruction . . mans heart will be resting and setling upon something ; it is like a mill that is ever grinding : if it rest not on truth , it will on lies : the soule of a man is such an hold or tenure , that cannot want an owner or occupyer ; if it bee not resigned to the god of heaven , it is reserved for the god of the world : if gods spirit depart from saul , presently the evill spirit comes upon him and vexeth him : a servant must every man be to one of these masters . . the just desert of wicked men puls on them this fearfull vengeance , to be delivered up to the devill : the world loveth lies better than the truth , and lyers above the bringers of truth ; how just is it that such as reject the truth , and preferre lyes before it , should be given up to the father of lies , as children most like him ? what more righteous revenge can the lord inflict on him that will not come to jesus christ to bee saved , then that the dragon should come downe upon him with great wrath , and carry him headlong into his owne damnation ? how just is it for those who refuse the government of a mercifull prince , to bee given up to the spoile and oppression of most cruell tyrants ? is any so blinde as hee that will not see ? and are any so justly blinded as those that will not open their eyes to the light ? who can implead the lords justice , in delivering up him to the prince of darknesse , that hateth the light ? or who can say it unequall in him , if hee give over such as chuse death , unto him that hath the power of death , that is , the devill ? . refuse to come to jesus christ , and what remedie is left to rescue us from the power of the devill ? if christ and his truth bee rejected , what can resist the devill when hee assaulteth with lies and false perswasions ? if the way to bee rescued from the power of satan , bee the knowledge of the truth , so as by it to come to amendment , as tim. . . then to refuse gods grace offered in the gospell , is to assent and covenant with satan , and refuse freedome offered from his vassallage : lies have no enemie , no discoverer , no conquerer but truth . there is no freedome from the impostures of the father of lyes , till truth rescue us and set us free , and if truth set us free , wee are free indeed . truth is the onely effectuall instrument and meanes of our salvation : it is the arme of god to save us ; to refuse and resist this arme , is to hate life , and abide under damnation . in a word , the resistance of christ is an inviting of satan home to us , and a kind welcomming of him with full contentment : where satan seeth such a man , there is a fit subject for him to worke upon . take notice then of this fearefull sinne of refusing the voyce of christ in the gospell , being a sinne of such provocation as it is , as most injurious to god , to the grace of god , to the sonne of god , and to the truth of god ; a sinne of such a deepe dye , and so deadly to the soule of the sinner , who preferreth to drinke ranke poyson before the sweet waters of the wel of life , and a sinne so fearfully revenged by god with many other most hainous sinnes , the just punishments of it . now because men commonly startle at the high sinnes against the law , and conceive gods wrath due to them , and in the meane time seldome take knowledge of sinnes against the gospell , and the lords severity against thē ; let us cast our eyes upon the lords most severe revenge against this sinne above other , as sinnes against the remedy , and therefore not more severe than righteous : for if god revenged upon the heathens their sinnes against the light of nature , in delivering them up to vile affections , and unnaturall sinnes , to receive such recompence of their errour as was meet , rom. . . . how much more must hee thinke it a meet recompence of such a sinne against the light of grace , to give them up t● effectuall delusion , to be carryed by satan hoodwinkt and headlong unto destruction ? but let us see some instances . . how he spared not his owne people the jews , his owne first borne , among whom when the sonne of god came as to his owne , they received him not ; when false prophets , and false christs rose up among them , those they followed , both before his comming and after , as both divine and humane stories make mention : iohn . . all that came before me were theeves and robbers : acts . , . iudas and theudas drew away many to destruction : and after false christs and prophets were to rise with such efficacy of delusion , as to deceive ( if it were possible ) the very elect , matth. . iosephus speakes of sundry , especially one aegyptian which carryed away thirty thousand jewes by one vaine delusion to destruction : and not long after , this same sinne made their nation spew them out , that they are now an hissing , an execration to all the nations of the earth ; they renounced christ to rule over them , and ever since the dragon hath had them in possession . . consider how the wrath of god came upon the former ages of the world , according to the warning of the gospell , and how the earth and sea , who would not receive christ , received antichrist in his roome ; and the inhabitants of them , not loving the truth were therefore led away with horrible lies . see gods retaliation . first , god sent them apostles , euangelists , and true pastors , who sought only the glory of god , and the salvation of men , but they despised and distasted them : but how did the lord plague the earth in the same kinde , giving up the inhabitants to receive hypocrites , impostors , fryers , and fat monkes , who onely sought themselves , and to make a spoile of men , eating up their estates as locusts for number , and unprofitablenesse ? these were willingly borne ; as the church of corinth , despising the apostle paul , gave eare to false apostles , who robbed and spoyled them . secondly , christ the lord came with an easie and sweete yoake ; his doctrine and his apostles was a freedome from the bondage and burden of ceremonies and traditions of the fathers , pet . . and the new commandement was only to beleeve in the sonne of god , and love one another . this sweet yoake was cast off ; but with what an exchange ? now the devill yoakes them with traditions , superstitious ceremonies , and plagues the earth with tyrannicall and antichristian lawes , canons , decretals devised by men ; his little finger is heavier then christs loynes ; yet popish countries receive them , and like them well . thirdly , christ instituted and ordained a most holy sacrament , the communion of his blessed body and blood ; but the inhabitants of the earth and sea despised that simple and most chaste and primitive institution : but was not the world ever since justly plagued with that gawdy and impudent harlot of the popish masse , the very spirit and quintessence of antichrist ▪ fourthly , how could the world bee more severely plagued , then by receiving that greasie priesthood , & that hatefull sacrifice of antichrist ? but could it be plagued more iustly , for abolishing the priesthood and sacrifice of christ ? fiftly , christ in the gospell calleth men to the participation of grace , life , pardon , heaven , and salvation freely offered in the gospel ; men would not heare this voyce : how iustly therefore hath the world bin blinded and gulled these many hundred yeares , in buying at great rates lies , sleights , impostures , iuglings , meere tricks of wit and cunning , pardons , dispensations , merits , masses , and heaven it selfe . sixtly , christ ordeined in his church holy pastors , giving them liberty to live in holy wedlocke , according to gods ordinance . this order of christ pleased not the earth and sea : but how sensibly revenged ? for no sooner did they refuse and reject holy pastors , but they admitted most filthy bawds , and unchaste pope-holy priests and nunnes into ecclesiasticall orders ; i might say into the popes chaire . a man had need of a vizard , to speake of their holinesse , and stop all his senses to heare it . seventhly , when the world scorned and persecuted the saints living , how did the lord give them up to worship and invocate in most idolatrous manner the saints dead and departed ? and when they despised and trod under foot the living images of god , the godly and holy professors of christ , great was the lords revenge in giving them up to worship dead images , of wood , stone , metalls , &c. god who is ever the same and like himselfe , hath heretofore warned us in this land , that we have not received christ , nor embraced his truth , in that love and affection that became us : by the prevailing of priests and jesuites heretofore in the land , who swarmed as the frogs of aegypt , and have seduced many thousands , but never any that loved the truth . by the propensity and readinesse of many to receive any religion or doctrine according as the times should require . and this hath ever beene the sinne of english people to swim with the streame of times , and this print of gods finger is at this day set upon many , plainly convincing that they never received the truth in the love of it . by the generall fighting against the light , and hatred of the very sent of sincerity in both preachers and people ; which the apostle makes a sure note of perdition , phil. . . let iohn baptist come , he is excepted against and hath a divell . let paul come , too much learning hath made him mad . let christ come , he is a friend of publicans , a demoniacke , &c. but let antichrist come , popery come , a flatterer and deluder come , the multitude applaud them ▪ receive them . delusion shal be effectual to the damnation of such as he must carrie into his owne perdition . the same arrowes of gods wrath against this sinne are shot in amongst our selves ; many of whom plainly bewray their naturall hatred of the light , and love of lies . let a man come in the name of christ , convince , intreat , perswade , beseech men to be reconciled : let him with the losse of his owne peace seeke theirs : the more faithfully and sincerely he deales , the more despightfully he is rejected ; the more paines and love such a man sheweth , the lesse is he loved or recompensed by many : presently they plot to sterve him out , or if he stay , he must live on aire or grasse for them . let a flatterer come in his owne name , and call the churle liberall , and sing an omnia benè , and for their owne applause , profit , or credit , run along in all their courses ; no marvell if these men be put in their bosomes : and how can it be but he that hates true dealing , should love false ? is this , love of the light , when god offers a blessing to a place and people , for their instruction and comfort of themselves and families , to mutinie and murmure against gods bountie , and fall to threatnings if any such blessing be let in ? is this , love of truth , that when popish seducers come and open their packe , and by bookes and perswasions broach their fundamentall errors , that sophistry and plausible slights should drive some , to a stand and demurre whether they be in the right ▪ others , to a profession that there is not so much difference betweene them , others , to an indifferency that they have resolved to be with the stronger , and all this after threescore yeares of the shine of the light among us ? now open your eyes , and behold what is all this but a fearefull stroke of gods wrath , plaguing them for not receiving the truth in love , by giving thē up thus to be deluded ? if christ cannot prevaile , the divell must . beware then of so desperate a sin : and let it awaken us to entertaine christ in his truth and gospell better then we have done . for motives hereunto : consider that in our text : looke on the dangerous estate of all resisters and contemners of the truth , for , first , they are no children of wisdome : for wisdome is justified of all her children . secondly , they judge themselves unworthy of eternall life ; act. . for they have no name to be saved by ; they lye without redemption , uncalled , unsanctified , unsaved . if christ be the light , they are in darknesse . if he be the saviour and head of the church , these are no members , share in none of his merits . thirdly , christ will proove too strong for him that rejecteth or resisteth him : bring those mine enemies that i may stay them , luke . . fourthly , christ will not stay where he is not welcome , but will be gone : he will not stand casting pearles before swine , mat. . . and he hath places enough to offer his grace to , who will better esteeme his word and worke : he need not sticke to a people unwilling , resisting . know you , that there is no such need of plotting and devising how to be rid of christ and his gospell ; he goeth fast enough of himselfe from ungratefull persons , as you may see in the nation of the jews , mat. . . and those famous churches of greece and the gentiles , now sunke under mahomet . fiftly , who be they but despifers of the gospell , and not lovers of the truth , that are in danger of antichrists seduction , and lye open to all his slights and subtilties ? and this is the just plague awayting such as being enlightned thrust away the truth with both hands , and shut the doore of the kingdome against themselves . now let us looke to it , that as we have the truth , wee have also a love and sound embracing of it , lest it come to passe that god in his wrath be provoked to deprive us of judgment and understanding , and deliver us to such blindnesse , as the papists themselves shall not be more effectually deluded then we shal be ; that against the light of scripture , yea against common sense and reason wee shall sup the poyloned broth of popery , and as stiffly as that seduced synagogue , maintaine such shamefull absurdities as are transubstantiation , judiciall forgivenesse of sinnes by priests , salvation by the merit of workes , worshipping with heathenish idolatry saints , angels , images , relickes , crosses , bread , and bones , and a thousand such senselesse dotages . sixtly , cōsider how the divel into whose hand they are given up , prevailes against these men , and bindeth them with strong chaines and bolts of unrighteousnesse to damnation . first , they being permitted to him , he blindeth their eyes and hardeneth their hearts to destruction . secondly , he not only strips them of the benefit of christs victory , but useth them as vassals to fight against christ , and his church , and to withstand his victory . he makes them not onely to live in the darke , but to love the darknesse , and hate the light because their deeds be evill . he makes their damnation more grievous then if they had never heard of jesus christ : for before they sinned of ignorance , but now of malice and wilfulnesse : before they sinned without christ , now they sinne against christ. this made christ mournefully weepe over jerusalem , who could not see her owne mournefull estate . wee can give christ no occasion to mourne over us , but we have much more cause to mourne over our selves . add hereto the benefit of receiving christ and his truth , into the inner roume of our hearts . for , first , it is the only antidote against the poyson of antichrist and heresie . it is not the profession or knowledge , but love of the truth that armeth a christian against the efficacie of his power : this shall strongly fence him , when the greatest profession , yea the deepest learning and knowledge , that ever men or angels had shall not do it . secondly , christ never comes but to make us gainers : he commeth to jerusalem to gather her as an hen her chickens . mat. . . it may be wee may lose swine by him , as the gadarens , but it is to chase away divels , iusts and sinnes in which the divels rule . it may bee wee may part with some goods as zatheus , but it is to bring salvation to our house . what if wee must sell all with the young man ? it is to have treasure in heaven . keepe christ , and we have treasure and wealth enough . now the meanes to further us in this dutie of embracing christ and his truth , are of two sorts . first , to east off the lets and impediments that hinder . secondly , to get neare us the helps and furtherances . the first let is ignorance of christ , of his worth , and offers of grace . ioh. . . if thou knewest the gift of god , and who it is that talketh with thee , thou wouldest have asked , &c. a foolish cocke contemnes a pearle : can skill of nothing but barly . a rude man knows not the worth of a jewell , but a lapidary who knows it and the wealth of it , will buy it , and by it enrich himselfe . this shews that both preachers and hearers are ignorant of this saving knowledge , who say to the almighty , depart from us , wee have no desire to know thy wayes , nor that the meanes of knowledge be setled among us . the second lett is envy , and hatred of christ , and the truth truly dealt with . this sinne in the high priests and pharises got christ upon the crosse . ioh. . . see ye not that the world goeth after him ? if we suffer this man , downe goeth our credit , all will beleeve him , and wee shall displease the romans ( the romanists ) and be great losers , ioh. . . luk. . the citizens hated the nobleman , and sent him word , we will not have this man to rule . whosoever expresseth hatred to his word and ordinances , to his graces and vertues , to his servants and children , this man hates his person , and sends him word hee will not have him to reigne over him . and many such messages christ hath dayly sent him from us . the third lett is earthlinesse and covetousnesse : the love of swine . the losse of swine and feare of losse sends christ packing from the gadarens . we have too many gadarens who cannot distinguish betweene christ and a pig , unlesse it be to preferre a pig before him : oh if christ come among us and settle neare us , wee shall lose this profit and that : poore christ brings a charge with him : and when men are resolved not to part with a nutshell for christ , say what they will , and heare as many sermons as they do , they had rather have a legion of divells stay among them , then christ. love of swine makes the gadaren put off all love to his owne soule ; yea and all charity frō their neighbours : they are contented better with a legion of divells among them with their swine , then with christ , without them . the fourth let is love of lusts and our darling sinnes : and these are dearer to men then their swine : these foule and swinish lusts , in which they wallow as swine , make men fall quite out with christ and his truth . for christ and his word never speakes good to an evill man. he is one that knows all , and will tell thee all that ever thou hast done , ioh. . he will be rough against thy darling sinnes . he will whip out buyers and sellers from the temple , and let no sinne take sanctuary . thou art a great swearer , he will say thou must not sweare at all , and then thou must sew up thy mouth and not speake at all . thou art an adulterer , and he will cry out against him that lookes on a woman to lust after her . thou art mighty to drinke ; he will disgrace thee and barrethee out of heaven . he is so precise as he will urge thee to set a watch before every word , that no filthy or foolish talking , nor jesting proceed thence . he will be urging to continuall hearing of the word , and observation of the whole sabboth , which ( to many ) is a misery of miseries , and bands , and yokes , fit for none but slaves . these men , so farre in love with their sinnes , cannot but hate christ , and cast him out of their coasts : darknesse cannot but hate light : and christ hath foretold it , ioh. . , the world hateth me because i testifie of it that her workes are evill . and his ministers finde it in theirs , how they would resist himselfe in person ; because his word makes all things manifest , eph. . . it discovers the drunkard , adulterer , atheist , swearer , gamester , sabbath-breaker : and if a man be any of these , or all these , how can he but wish christ and his word a thousand miles off him . now of the meanes to helpe us to receive christ and his truth . to set our hearts upon the truth , as our treasure , but it , but sell it not . count all drosse in comparison of christ. chuse the good part with mary . this affection keepes the word : but the wicked wanting it , lose it at last , though they seeme to hold it a long time . the good merchant rejoyceth to finde the pearle : therefore he will sell all to purchase it . to grieve when we finde not such sweetnesse in the word , as wee would , and as sometimes we have done . suspect now christ stands aloofe for some disrespect of him : he dislikes something in his entertainment . nay we must grieve not only when our selves preferre other things before it , but when others do so . psal. . . rivers of waters runne downe mine eyes , because they keep not thy word . how then did he mourne for his owne faylings ? wayte at the gates of wisdome : frequent her threshold , heare her voyce , let that voyce perswade thee , be ruled by her counsells , hate all vaine inventions discovered by it , whether errors in doctrine or corruptions of life . embrace her servants : for , he that receiveth you , receiveth me : love them for their glad tidings . evill men may heare much , but seldome refraine from any evill way . they pretend great love to christ , but hate to the death his servants . let it worke upon our hearts till wee finde a resolute purpose to hold christ and his truth through crosses , losses , and troubles for the defence of it ; till we attaine the resolution of ancient beleevers , who willingly suffered the spoiling of their goods . heb. . and till our lives be not deare unto us , nor loved to the death , in comparison of christ and his gospell : as the blinde man confessed him , though he were sure to be excommunicate , ioh. . follow the meanes by which the truth may come to dwell plentifully in us , and amongst us . the former by frequent hearing , meditation , reading , and prayer especially , aske wisdome and yee shall finde it . christ is the gift of god : the way to obtaine him is prayer if thou hadst knowne the gift of god , thou wouldest have asked &c. the latter is by bringing it in reckoning with others ; often speaking of it , conferring , especially whetting it on our families and friends , as abraham did . in holy conversation and practise of life , shew the life and counterpaine of the truth . so much of the truth we know truly , as we practise . he hath received christ , who expresseth the vertues of christ. let it therefore be our care to leave a patterne and sweet sent of grace and truth every where behind us , as our lord himselfe did . who hath great wrath , knowing that he hath but a short time . the words conteine the second reason of that dreadfull woe denounced upon the earth and sea , taken from the wrathfull disposition of the divell , who in the former words is said to have descended ; and amplified by the reason of it , because he hath but a short time . quest. what is meant by this great wrath of the dragon ? answ. the sly stealing of antichrist upon the world by a catholicke apostacy is here called the great wrath , with which the divell commeth into the earth . for whereas he could not succeed by open tyranny of the imperiall dragons , but that christian religion was more propagated , and many dayly pulled out of his power by the preaching of the gospell , and that christianity prevailed against idolatry and ethnicisme : now as a furious person whose plots have not hitherto succeeded , he comes with a new mischiefe more spitefull then the former : he rayseth a mist of blacke darknesse to obscure the sunne of grace , and secretly worketh in the mysterie of antichrist ; god permitting him to come with strong delusions on the blinde side of the world . now he that could not by open force destroy the church , or cast out christ , doth under the name of christ , and pretence of the honour of christ and his religion , fight more furiously and prevayle more forcibly then ever he formerly could by open persecution and tyranny . the words therefore foretell and threaten the mighty enterprises , and secret stratagems of the dragon by antichrist , who was in after-times to prevaile in all the christian world . this is the great wrath here spoken of , and teacheth , that the greatest wrath that ever satan watched and brought upon the world since the fall , was the raysing of antichrist . he had beene mischievous before , and wrathfull in open tyranny : but now he putteth forth a greater wrath , in secret delusion . which truth will appeare , if we consider . antichristianisme in it selfe : in comparison with open tyranny . in the more feareful fruits and grievous effects of it . . antichristianisme in it selfe is the most fearefull plague that ever the wrath of god or satan strucke the world withall , if we consider , . the cause . . the effect . . the generality . in the cause , it proceedeth from the greatest wrath that ever god put forth upon earth ; for , . it is a wrath from the divine iustice , due to the most fearefull sinne in the world , which was the worlds reiecting the truth of the gospell , wherein the wrath of god is come both upon the jew and gentile to the uttermost . . it is a wrath of the dragon , whetted by the wrath of god , in which god sendeth the strongest and most prevailing delusions that ever were ; in which that wicked spirit , who seemed to bee cast out of the world by the preaching of the gospell , is returned againe , and hath brought seven worse spirits than himselfe . . it is a wrath not onely punishing sinnes of such a deepe staine , but with most fearfull sinnes , such as immediately forerunne damnation , even that universall damnation of all those who chased away the truth of god to embrace the delusions of antichrist : thess. . . god shall send strong delusions , that all they may be damned , who loved not the truth . . it is a wrath so great , as the spirit of god finds no parallell to compare it with , but the great day of gods wrath ; and therefore in the opening of the sixt seale ( revel . . . ) which describeth the comming of antichrist into the world , hee resembleth the time of his appearing to the greatest day of wrath that ever was before it , and describeth it by all those fearefull events which shall accompany christ himselfe , when he commeth to his last and universall iudgement . the signes of the wrath of that great day of wrath are seven , by this wrathfull day of antichrist notably resembled . . great and fearfull earthquakes shall goe before the comming of christ , matth. . . even so , at the comming of antichrist , the foundations of the earth shal be shaken , a new face of things shal appear , the pillers and foundations of old apostolicall doctrine and discipline shall bee shaken downe , and a new ecclesiasticall monarchy shall eate up the ancient , civill , and imperiall government , which was the studd and pillar upholding the earth and societies of men . . the sunne shall bee darkned as sackcloth , mat. . . and christ the sunne of righteousnesse , who shined so cleare in the firmament of the church , the onely saviour , mediatour , and satisfaction shall bee wholy darkned , and horribly ecclipsed in the day of antichrist ; the holy doctrine concerning his person , natures , offices and benefits shall be cleane obscured , as the sunne at midnight ; a blacke vaile of traditions , and a thicke curtaine of humane constitutions blacked and darkned all his most sacred ordinances ; the sacraments by theatricall pompes and devises shal be adulterate ; the worship of christ , by adoration of idols , and veneration of creatures , wholy depraved : now is the sunne of the church turned into darknesse . . the moone shall be turned into blood : so the church , which as the moone , receives all her light from the sunne of righteousnesse , shal seem all blood , partly by the cruell and bloody warres , and partly by the bloody persecutions of antichrist , who shall boast of both swords , and fill both his hands with weapons of wrath and cruelty . . the starres shall fall from heaven , marke . . so in the appearing of antichrist the bishops and pastors shall become apostates from the truth , and of shining starres in holy doctrine , holy life and beautifull graces , in their severall orbes shining in humility , charity , sobriety , diligence , and heavenly-mindednesle shall fall to pride , ambition , contention , wordlinesse , warre , seats of judicature , and whatsoever is earthly , and sensuall , and pompous . . at the comming of christ the heaven shall depart as a scrole ; so in the day of antichrists comming , the church ( the heaven upon earth ) shall bee shut up and hide it selfe , and shall not bee visible and conspicuous to the world : and although many good and godly men still in all ages contested against antichrist , yet were they condemned for heretikes , and were counted no part of heaven , nor faithfull members of it . . the mountaines and ilands were removed out of their places . by mountaines are meant kings and emperours , who by the fraud and power of antichrist were removed from their high places and authority , which was swallowed and ingrossed by antichrist ; and by ilands , the people and nations who were all forced upon paine of damnation , in stead of obedience to christ , to submit themselves to the tyrannie of antichrist : nothing so firme as mountaines ; nothing so farre off as ilands , but antichrist reached them . . as in the day of christs wrath the wicked shall in utter despaire of their estates call for the hils and mountaines to cover them , and hide them from it ; so shall the great day of antichrist drive great ones to utter despaire , not knowing what shall become of them , and of their estates ; and this shall bee the hire and recompence of all the ayders and supporters of antichrist , in the day of their particular iudgement if their consciences bee awakened , at farthest in that last and great day of wrath , in the generall iudgement . thus wee see the scripture setting out the day of antichrist to bee as wrathfull as the great day of christ , which of all dreadfull things is to all wicked men most terrible . secondly , now consider the great wrath of antichristianisme in the effect ; and we shall see it the most horrible mist and black darknesse that ever the world was stricken withall : other heresies and hereticks which made way to this , are called the black horse , revel . . . as being contrary to the white horse , verse . which was the integrity of apostolike doctrine : but those did obscure and darken the light , as in the evening : but when antichrist comes , this heresie chaseth away all light , as at midnight : not that the church ceaseth to bee , no more than the sunne ceaseth to be at midnight ; but it appeareth no more in that horizon or hemisphere , thā if it were not all ; heaven passeth as a scrole , which is no lesse , but lesse seene . hence is the kingdome of antichrist called spiritually by the name of aegypt . rev. . . for it resembleth that kingdome , especially in three things , . in idolatry . . in cruelty and oppression of the israel of god. . most of all in blindnesse and darknesse , with which that kingdome was covered for three dayes , exod. . . and betweene the darknesse of that aegypt and this there is apt resemblance , . of all the plagues of aegypt that went before it , the darknesse was most grievous ; and so is this , no plague in the world before this was comparable to it . . the lord restrained from them not the light of the sunne onely , but of fire and candle , and withdrew his blessing and comfort from all his creatures ; so in this spirituall aegypt , and antichristian kingdome , is a miserable palpable blindnesse ; they see nothing of christ savingly , nor of the scriptures which witnesse of him , nor of sound interpreters the candles in the chvrch , consuming themselves to give others light , nor are guided or comforted by the spirit , who is as fire , warming and inlightning beleevers : god hath laid a curse on all their means of light , that they get no sound or saving light from them ; no not their greatest schollers , unlesse they bee enlightned to sinne against their consciences . . yet had the israelites light , mingled among the aegyptians ; even so the true church , hidden in babylō , hath light and knowledge , and great blessing on weak means , though the aegyptian cannot discern or see it ; as , among our selves , a recusants house hath nothing but darknesse , and superstitious ignorance , when a protestants house ( perhaps next to it ) hath light of knowledge , holinesse and saving grace . . that darknesse was next to the death of their first-borne ; even so here , the pale horse followes the blacke , revel . . and this darknesse fore-runnes everlasting darknesse in hell , as that did death in the aegyptians houses . but with this difference , that this is a more miserable darknesse : . in the kinde , because it is spirituall , as it is called aegypt spiritually ; a blinde body is miserable , a blinde soule is damnable . . that was a darknesse of the ayre , but not of their eyes ; this is of both , and the blackest darknesse is within them , as theirs was without them . . the aegyptians by their darknesse knew the benefit of light the better , and saw their plague , and mourned under it ; but these aegyptians are pleased with their darknesse , and fight against the light the more , and are not more fearefull or watchfull against any thing , than that the light should peepe in amongst them . thirdly , next , as antichristian apostasie is blackest , so is it most generall of all heresies , even the catholike heresie , into which all other heresies of the new testament runne , as into a sinke : one cals it an abridgement of all old heresies . for it is not against any one article of faith , ( as other particular heresies are ) but , first , against the holy scripture , which is the scepter of christ , infinitely disgracing it , calling it a nose of waxe , a sheathe for every sword , insufficient , obscure , the booke that makes heretikes , and , the scriptures have no authority but from thē , no sense but from them , they forbid the reading of them , they preferre apocryphals , traditions , church-determinations above them , &c. secondly , against the whole gospell ; which is a doctrine of free justification and salvation , by the onely righteousnesse and merits of christ , imputed by faith ; but they teach to seeke salvation in our owne merits and satisfactions , here or hereafter . thirdly , against the whole person and offices of christ : they appoint infinite priests to repeate his onely sacrifice ; a number of mediators against this one mediatour , that men may bee heard by their prayers , and saved by their merits . they appoint the pope a king of kings , by whom all kings raigne ; who hath all power in heaven and earth ; yea , the head and husband of the church ( which is proper to christ. ) fourthly , against all the foundation of religion and catechisme : for although they hold in word and outward profession , the creed of the apostles , the lords prayer , the words also of the ten commandements , yet indeed , and by direct consequent they reverse and renounce every commandement of the tenne , every article of the twelve , if wee except that of the trinity , and every petition of the sixe , as sundry godly writers have cleared , and my selfe have in a readinesse to prove . thus of antichristianisme considered in it selfe . ii. now consider the tyranny of it comparatively with the tyranny of temporall enemies , and the wrath will bee infinitely greater ; and that in three respects . . for secrecy of working . . for transcendency of the danger . . for hopelesnesse of recovery . of the first ; open mischiefe a man may avoid , or prepare for , but here is a more secret and undiscernable mischiefe ; a great adversary , but slie and under a contrary profession of friendship ; the greatest wounder of christian faith , under pretext of christian faith ; whether wee consider his person or his worke . for his person , hee is a sonne of perdition ; a sonne must resemble his father ; the dragon his father buildeth up his kingdome rather by fraud than by force , so doth his eldest sonne antichrist . hence is this great adversary compared to a whore , who hunteth the precious life of man , not by open force , but by secret and faire pretenses , sugred speeches , and alluring flatteries ; shee hath a cup in her hand full of abominations ; the draught is deadly poyson , but shee hath put it in a golden cup revel . . . the second beast which is antichrist , speakes like the dragon , that is , breathes out devillish doctrines , and thundereth hellish curses against the true professors of christian faith , but hath two hornes like the lambe ; that is , a counterfeit shew of humility and meeknesse . for his worke , it must bee a mysterie of iniquity ; hee must sit in the temple of god ; hee must not bee a turke , to destroy by fire and sword , and open defiance of christ , the profession of christianity ; but an herodian , who pretending to worship him intendeth to kill him : hee must denie christ to bee come in the flesh , but in a mysterie , not openly and directly ; for then all christians would abhorre him , and renounce him , but indirectly and by expresse consequence ; and ( saith the father ) whosoever denyeth christ in his deeds , the same is an antichrist . of the second ; this tyranny of antichrist is more inward & spirituall than the furious persecutions of other tyrants ; and inward plagues are a thousand times more deadly than outward . it is true , that as the dragon is extremely tyrannous against the bodies of saints , so is antichrist ; but yet the cruelty of both is more spirituall than temporall , and aymeth more at the death of the soule than the body ; and it is most true that one saith , open tyrannies and outward oppressions are torments of sinfull men , but these inward are the increasers of sinnes and vices . pharaohs hard heart was a more deadly stroke than all the ten plagues beside . it was a more grievous plague to give up the idolatrous gentiles to their owne lusts and vile affections ( rom. . ) then to give over the idolatrous samaritans , to bee torne with lyons , kings . let heathen tyrants come upon a christian , they can take but his externall , lower and sensitive part ; but let this ecclesiasticall tyrant come , hee winneth the highest towers and faculties of man , his minde , judgement , affections . let the turke come , hee may expose the body to bee slaine with sword , fire , teeth of beasts ; and in all this nothing comes contrary to the condition of mortall men ; but let the pope come and hee will doe all this , and beyond all this ; by his fraud and impostures hee taketh the minde , and delivers up the heart to bee ruled by the devill ; that lusts and vices as wilde beasts prevaile against reason , religion , and humanity it selfe ; and this is most unnaturall and monstrous . if they spoyle our goods , maime our bodies , deprive us of our liberties , there are some remedies , and hope of recovery , or by a right use of these tryals wee may better our selves in grace ; but if antichrist withdraw us from grace , delude our soules , sit in our consciences , and so cast us into the wrath of god , what remedie is left ? now shall wee finde , that a gash in the soule , as it is the deeper , so it will prove more incurable than any bodily wound . of the third ; this tyranny of antichrist is beyond all externall tyranny in the difficulty of recovery ; because it is more pleasing to sense , than the other . externall oppression and tyranny every man naturally avoydeth and resisteth ; but this every naturall man chuseth and desireth ; for it dazelleth the eyes with external pompe , outward splendor , & worldly power , in all which it is contrary to the simplicity of the religiō of christ. this antichristian poyson , which was by a voyce from heaven , said to be powred into the church in the dayes of sylvester , naturall men drink up without all inquiry , and are willingly detained under antichristian slavery , and without a mighty arme of christ , ( a stronger than hee ) are never pulled out . all this sheweth the fearefull wrath in this antichristian tyrannie beyond all other . iii. the third argument will further cleare it ; that satan commeth with greater wrath in antichristian delusions , than in any open tyranni● or persecution besides , drawne from the effects of this wrath , which are more fearefull than any , or all other judgements of god besides . the miserable effects of this wrath are especially three : . an upheaping of the measure of sinne . in open tyrannies the enemy fights against the christian man , and this is the enemies sinne ; in this hee makes the christian fight against christ , and his truth , and his church , which is his own horrible sinne : in the other it is miserable to see men besmeared and all imbrued with their owne blood ; but here is a greater misery , to see men wallow in their inward filthinesse , and bloody vices and pollutions . the former may bee a meanes to open the blinde eyes , and the sealed eares , to bring in a sight and sense of sinne , and soften the heart ; but here is nothing but increasing of sinne , for this is a meanes to harden the heart more , and blinde the eyes more , and wrap men not onely in darknesse , but in the hatred of the light . . an unhappy resisting of the meanes of recovery . in other tyrannie tyrants may chase men to the rocke of their salvation , and drive them toward heaven , as israel toward canaan by the oppressions of aegypt ; but this tyranny gallops men to hell , and intercepteth all meanes of reconciliation and repentance , so long as they are under this thraldome ; which is plaine in these particulars : first , it is a turning of men from truth to fables , from light of scripture to the darknesse of humane traditions and devises . secondly , a going an whoring from christ , to many lovers and harlots . thirdly , a denyall and renouncing of the onely sacrifice and merit of christ. fourthly , a sinning against the whole gospell , and all the offices of christ. fiftly , a settling of men in contempt and hatred of holy scriptures ; and now what greater plagues can be imagined , than thus to fight against christ , and that salvation so dearely purchased by him ? . another effect is , a rushing headlong into a gulfe and maine sea of wrath : this tyranny findes men sonnes of wrath , but casteth them into a deeper wrath than it findeth them in : for , is it not a greater damnation to fight against the light , than to want it ? is not the issue in a deeper wrath , to refuse the remedy , than contract the disease ? is not that judgement heavier , which brings eternall confusion of the whole man , than that which onely can bring the outward man to confusion ? thus having cleared the doctrine , wee come to the vse . . of all judgements in the world beware of spirituall plagues , in which is the greatest wrath which either god or the dragon can inflict on a man in this life : we must more feare blindnesse of minde , than of the body ; feare more the stone in the heart , than the stone in the bladder ; feare more to be drawne to errour , than to torment . wee have had great cause to feare the power and forces of antichrist , but much more the efficacy of his delusions : for where god giveth up to efficacy of errour , it is such a token of his wrath , as except he should presently send him to the place of his iniquity , he cannot strike him with a more severe judgement ; this being a signe , that the lord hath denyed or deprived such a one of his saving grace , that hee hath rejected him from his care and speciall providence , and that hee meaneth to glorifie himselfe in his utter destruction . here for fuller application of this point , consider two things . . the markes of a man under this wrath . . the meanes to avoid it . the markes of one that lyeth under this wrath , are these . . ill use of gifts bestowed , and not profiting by good means of grace vouchsafed ; when gods word and ordinances are too weake to prevaile with a people or person to reclaime him : esay . . . what could the lord doe more to his vineyard ? which when it failed of all his expectation ; hee would lay it waste ; nothing but bryars and thornes should thenceforth grow in it , and hee would command the clouds to raine no more on it ; the unprofitable servant that imployed not his talent to increase , had his talent taken away , and himselfe bound hand and foot unto execution . heb. . . the ground often watred and dressed , that still beares thornes and bryars , is neare a curse , and the end is burning : so the bad ground of wicked mens hearts , which under a powerfull ministery grow more stony , more secure , more hatefull , their conscience more seared , their courses more obstinate against the meanes of grace , are neare a blow , and the longer it is a fetching , the heavier it will bee : so when the lord addes to his word his hand , and addes some stinging externall crosse to awaken the soule , and bring it low before him ; but this gracious warning and summons is set out , and no good use made of it , it hardens so much the more , as in pharaoh , and causeth the lord to leave such persons to themselves , as a father who cannot prevaile against his sonnes stubbornnesse , by admonitions nor corrections , leaves him with sorrow to himselfe ; or a physitian who hath put art and nature to the uttermost extent , but cannot prevayle against the disease , leaves the patient to death : so the lord , esa. . . wherefore should ye be smitten any more ? ye fall away more and more . another note is pleasure in unrighteousnesse , thes. . . this signes a man given up to this wrath . by unrighteousnesse is meant error of judgment , or of practise , whereby god or men are deprived of their due , as righteousnesse gives both their due . by taking pleasure in unrighteousnesse is meant . not a willing of their sins only , but a liking and allowing of them . an high prizing and esteeming of them , as things we take pleasure in . an earnest , greedy , and delightfull pursuing of them . a fight and contention for them , and against contrary grace . a resolution by no meanes to part with them , no more then we will with things , in which we take most content and pleasure . examine the content which thy course giveth thee , and see whether it be a sweet fruit of the spirit of truth , or arise from the spirit of error and delusion . for there be many wayes that be good in a mans owne eyes , but the issues are death , prov , . . and a most grievous plague it is , when a seduced heart flattering the sinner shall cause him to blesse himselfe , while his sinne worthy to be hated is found with him psal. . . this calling of good evill , and evill good , drawes on sinne with cartropes , esa. . as many nowadayes count religion precisenesse ; care of pleasing god hypocrisy ; zeale rashnesse and folly ; in the meane time they thinke their owne prophane estate good enough . well : take heed of pleasure in unrighteousnesse , which argueth a man stripped of all sound grace ; for the least grace would acknowledge the least grace , and disallow the least evill : and it argues a man in a course , which brings on swift damnation : and whosoever delights in unrighteousnesse , the righteous lord will dash all his joyes , and make them end in wo and desperate sorrow . another note , is society with vile persons out of favouring their vices , as with atheists , swearers , drunkards , enemies of grace , and such whose damnation sleepeth not . for what is this but to partake and thrust a mans selfe into the wrath of other mens sinnes ? and how can a man be knitt unto the members of a body , and not to the head ? if gods justice have permitted thee to be one with the members , thou mayest well discerne he hath permitted thee , and for the present delivered thee to the head : seeing the head and the members make up but one dragon , and as there is not a more discernable marke of a beleever , then love and hearty union with the brethren , ioh. . . so is there not a more discernable note of a man belonging to the dragon , then by sorting with his brood , and running with workers of iniquity . he is apparently under the dragons wrath , that confirmes himself in the customable neglect of gods ordinances , publike or private . this man will fall to nothing , as he that ordinarily refuseth his meat : or at best his religion is but a passion , or fit , or is in respect of persons , or occasions . and it is because he will not be reclaymed from some lust . he also that is an enemie of righteousnesse ; a man whose bent is , to disgrace the way of god , and turne men out of the way , as elymas , act. . . . a flaunderer , a deviser against it , an open contester against the powerfull purity of gods word , an instrument of the divell , and make-bate to cast out thy meanes of salvation ; such a one is in the divells worke : and why not in his power ? the like of them that mis-judge the generation of god , and pronounce wicked sentence on them whom : the lord acquiteth : as , if a good man be cast into some furious disease , they are ready to judge the estate of the soule by the distemper of the braine , and disgrace a godly and holy life by a violent death &c. now the meanes to avoyd this great wrath , are twofold : i. to avoyd the speciall sinnes which arme satan with this great wrath against us : as want of care to know god : rom. . . the heathens , because they regarded not to know god , god gave them up to a reprobate minde . for when men cast god out of sight , and out of minde , how just is it that god cast them out of sight and minde ? thou that hast not god before thine eyes , thinkest not of him but as of one that hath nothing to doe with thy matters , forgettest him to be a judge and witnesse of all thou doest , deridest the true knowledge of god , and wilt take no direction from him ; know it , thou hast thy choise , god will have as little to do with thee for the present as thou desirest , his grace and presence shal be farre enough from thee , owne thee who will , guide thee who will , his mercy and helpe will be farre to finde . who seeth not this heavie stroke of gods wrath in numbers left by god , and ruled by the divell , men of reprobate mindes , destitute of judgment and common reason , rejecting all that is good , refusing nothing that is naught , rejoycing in the highest sinnes , swearing , drinking , drabbing , rayling , cursing ; defying whatsoever savoureth of god or godlinesse . sinne : want of love to the truth . . thes. . therefore god gave them up to the strong delusions of antichrist . see wee a man despising the meanes or bringers of the truth , or a man that willingly suppresseth and choaketh the truth in himselfe , or withstandeth the holy meanes , resists and scornefully thrusts away the preaching of the gospell of truth , or preferreth vaine speculations and frothy discourses and devises of mens braine before the simple truth of scriptures , or a man that doth not regard to procure , preserve , practise , and propagate the true knowledge of god ? this man is farre from love of the truth , he is fit for any delusion , there is no trust in him , but be his knowledge and profession never so great , he may make a strong papist , an open apostate , or any thing but a sound and constant beleever . if wee know the truth , happie are we if we love it . sinne : idolatry , rom. . . for this cause god gave up the heathen to vile affections ; namely for their idolatry . and yet theirs was invincible , they knew not the true god by the light of the scripture , but only by reading in the booke of nature . how much more shall christians be given over for their wanton and wilfull idolatry , after so long teaching , and such cleare shining of the truth amongst us ? where an idoll stands up , there is no place for god ; dagon and the arke cannot stand together . how farre antichristian idolatry hath driven god from that synagogue , wee may read in the great letters of such senselesse errors , as no blinde heathens were ever worse seduced . it was gods patience , that our easinesse to romish masses and idolatry , did not wrap the kingdome into this fierce wrath . sinne : earthlinesse , love of the world , of profits , and selfe love : as in demas , who forsooke the truth , and embraced the present world . this sinne made iudas , being an apostle , at the side of christ , and steward of his family , to be delivered up to the full wrath of the divell . what else carrieth away our fugitivos and seminaries , to become priests , and traytors to religion , their prince , and country , but hope of preferments and profits , which here they fayle of ? ii. the onely positive meanes to be hid from this wrath , is , to walke carefully and humbly before god. eccles. . . there is a woman whose heart is as nets and snares , her hands are bands , he that is good in gods sight , shal be delivered from her , but the sinner shal be taken by her : even so , onely piety delivers from this babylonish harlot , which hunteth the precious lives of men , prov. . . for the more wicked a man is , the more is he hated of god ; and the more hated of god , the more subject he is to be deceived by antichrist . and therefore the sinner is in great danger . now the way to avoyd this danger , is , to be good in gods sight : which goodnesse consists in approoving our hearts and wayes unto god , the chiefe good . framing our actions by the word , the unfayling patterne and rule of goodnesse . walking and persisting in the way of good men , for it is not goodnesse of nature , witt , education , civility , learning , nor any humane skill which can keepe a man from the hookes and snares of this harlot , but onely goodnesse of grace and the feare of the lord. this serves to admonish all , who are in full communion with the pope , and are formall limbes of antichrist , and of the romish church , timely to looke to themselves , and consider these foure propositions . that those who adore the beast , and receive his image , must drinke up the lees of this wrath , revel . . . . but so doth every limbe of antichrist , adoring him , in yeelding him divine honour , and seeking pardon of sinne from him , as if he were god : and receiving his image , by subjecting his conscience to his laws , as to the laws of god , and depending on his mouth as on the mouth of god. and therefore they all lye under this great wrath . that he that hath not the sonne , shall not see life . but no obstinate and wilfull papist that holdeth not himselfe only to christs righteousnesse for justification , but will stand before god in his owne righteousnesse , merits and satisfactions , hath the sonne . and therfore no such shall ever see life . the assumption the apostle teacheth , gal. . . they are abolished from christ , and fallen from grace , whosoever wil be justified by the law. that he which beleeveth not in the sonne of god , the wrath of god abideth on him . ioh. . . but no such papist doth beleeve in the son of god : for saving faith is condemned as presumption , and accesse to the throne of grace with boldnesse , and assurance of the favour of god , are scoffed at : and in stead of saving faith they nourish a generall assent to the truth of the word of god , which i affirme to be common to the reprobates , and devils . therfore they are under wrath . that he which liveth and dyeth an idolater , cannot avoyd the wrath of god. but so must he do , that liveth and dyeth an obstinate member of that church ; being bound to give divine honour to saints , relickes , images , consecrated things , and especially to the breadden god . and therefore what a desperate thing is it , to live and dye in that religion ? antichrist only prevayleth in them that perish : none of the elect can be seduced by this great seducer : neither can any that follow the beast , avoyd to drink the dregs of the wine of gods wrath . revel . . . . pity the case of those that are carryed away into antichristian delusion and apostacie . for of all sinners they are in most fearefull case . for their persons : they are a number of men , whose head is the sonne of perdition , who are in state of perdition , who are given up to the most mischievous wrath of the dragon , such as whose names are not written in the booke of life . for their course : they are men that sin against the light , against the remedie , against the whole gospell , especially against the precious blood and merit of jesus christ. oh what a sin is it , to sin against this blood , and bring the guiltinesse of it upon a mans owne head , as they do by undervaluing it , and trampling it under foot , equalling with it the blood of becket and traytors , preferring before it the milke of his mother ! as carolus scribanius , a late jesuite , in a poeme not onely holds the best compound for a sicke soule , to mixe maries milke and christs blood , but that of the two her milke and the merit and vertue of it is more precious and excellent then christs blood. their estate is most fearefull , because there is no losse to the losle of the truth , no fall to the fall from grace , no wrath that the dragon can watch against a person , comparable to this : for he is sure , that whosoever persist in this condition , they must drinke of the winepresse of the wrath of god. we pity men if we see thē in any bodily torments : but no bodily torments can equall the wrath of being given up to the strong delusions of antichrist . and wee must put on bowells of mercy and pity toward our brethren in misery , which if it rise right will begin at their soules , and especially will compassionate the spirituall miserable . this is to be like god who had pitty on us , when wee were in darknesse , in our blood , our navell not cut , &c. ezek. . wee learne hereby not to take offence if wee see many turned away to this horrible apostacy , but take notice of the just judgment of god in delivering up men to this great wrath of the dragon . for particula●●ersons : what wonder to see carelesse and contemptuous hearers of the gospell set over to satan , to execute all his wrath and mischiefe over them ? god in justice hath allotted them their wish and choise : the truth woed them , but could not win them , and therefore falsehood and lies have justly seduced them . christ in the gospell made love unto them , intreated , promised , allured by all loving meanes , but they slighted him , refused his offers of peace and life , and therefore are justly a spoile and prey of antichrist . the truth offered to set thē free , & bring them into the liberty & priviledges of the sons of god : but they refused truths freedome , and therfore are justly chained and fettered in the bands of deadly errors and delusions . how justly must he drinke up a full viall of wrath , who will not be perswaded to tast a sweet cup of mercy and salvation ? how justly is that felon executed , who scornes the kings most gracious pardon ? so for people and kingdomes . what may wee gather from the great and open prevayling of antichrist in any kingdome ? which will be apparant in the infinite increase and boldnesse of papists and recusants in such places , in the swarmes and numbers of the people after a strange boldnesse running and resorting to their masses , in the open increase of multitudes of locusts and frogs , jesuites and priests , croaking in corners and streets , challenging , seducing , and deceiving , and as diligent as the dragon himselfe , whose tayle they are , to wrap men not loving the truth , in this fearefull wrath and deepe perdition . what may bee hence gathered but the provocations of such a kingdome , kindling so great a wrath of god against them ? did antichrist ever come into a kingdome , and the sins of that kingdome not let him in ? were men not fierce against the lord in contemning and despising his truth , in open ●rophanation of his sabbaths , in desperate scoffing at religion , in bringing in their sinnes to their height ? had they not lost their first love , their zeale , their taste of manna ? were not they unthankfull to the lord for setting them out of this aegypt ? and were they not looking and running back to the onions and flesh-pots , which made the lord shake the fiercest arrow of his quiver against them ? could any thing but hellish prophanenesse and contempt of so shining grace , have entred such a wrath amongst them , as heaven nor hell in this life cannot inflict a greater ? for turkish tyranny is light in comparison of antichristian . oh that our apostasie to a very formall and powerlesse godlinesse were laid to heart , as the hatcher and breeder of such wrath , which will not bee so easily removed as let in ! did wee still march couragiously as wee began in the beginning the reformation , wee should not then need to feare our former oppression and tyranny . let us bee wise by the rod shaken over us , lest the stroke and smart fall also on us , and shew us our folly . . labour to preserve one another from this damnable way : to which wee have these and sundry motives . first , wee pull one another out of fire and water , and should much more out of the fire and water of gods wrath , yea out of hell and damnation . secondly , all our saviours course was , to winne soules , to seeke and save what was lost . thirdly , god hath made every man his brothers keeper ; who hath commanded to pull our neighbours , yea enemies oxe or asse out of a ditch : and therefore every man must bee servant to every man , ( as paul ) to winne some , and not bee carelesse whether hee stand or fall , sinke or swimme , live or die : and wee must by all good meanes preserve and strengthen our brethren ; ministers by discrying the danger ( this is our chiefe intent , not wrath and anger to our people ) private men by exhortation , brotherly conference , wise reproofs of the obstinate , &c. all by godly life and holy innocency , which is a meanes both to stop the mouthes of malicious papists , and winne such as are tractable . knowing that he hath but a short time . ] in these words is the reason of the dragons wrathfull disposition ; where consider three things : . how satans time is said to bee short . . how hee knoweth it is so . . what use he makes of this knowledge . for the first . quest. how can that be said a short time , which hath continued now since the writing of this prophesie sixteene hundreth yeares , or not much lesse ? ans. a time long in it selfe must bee said to bee short respectively : so this , . in respect of god , to whom a thousand yeares ( which is a long time in it selfe , and to us ) is but as one day ; and so even thus long since our lord said , rev. . . behold , i come shortly . . in comparison of former times ; so this continuance of antichrist , which is simply in it selfe , a long time , is comparatively said to be short , in respect of the time and ages going before it : and so the whole time of the new testament , which is in it selfe a very long time , is called the ends of the world , cor. . . & the last houre , ioh. . . for so the manner of scripture is , which distributeth the world into three ages ; the first from adam to moses , the second from moses to christ , the third from christ his first comming to his second . this last period was called the last houre , not because presently upon christs incarnation or ascension the world was to end , ( for how then could the church have beene gathered through the christian world ? ) but because , . this was the last and full time in which all was consummated and ended , which was fore-prophesied in former ages touching mans redemption , even the full and last revelation , which is to bee in earth , and no other change of worship and ministery is to bee expected as in the former ; till the great and last day , in which the great judge shall put an end to dayes , and time , which shall bee no more , and to the warfare of the whole church . . it shall bee a farre shorter time than that which went before , yea in likelyhood shorter than either of the former periods , or ages ; for seeing it shall bee bitter and sharpe by the tyranny of antichrist , for the elects sake ( christ saith ) these dayes shall be shortened , mat. . for the second . quest. how doth satan know his time to bee short ? ans. . because hee knowes his time is determined ; for the wicked spirits know perfectly by the accusation of their conscience , and partly by the sentence already passed upon them , that a day of further torment awaites them ; whence they say , mat. . . art thou come to torment us before the time ? . hee knowes this time is hastening upon him , sundry wayes . . by prediction and observation of scriptures . he observed the apostles saying , that on us the ends of the world are come , cor. . . joyning himselfe with those christians that then lived , and all the rest that were to live till the end of the world , being all comprehended in one body , and all subjected to the same last dispensation of grace , which was not to bee ended or changed , but by the returne of christ to judgement . . by daily experience hee seeth the decrepit age of the world , as in the severall parts , so in the whole : if old buildings cracke , it threatneth ruine . . hee knowes and observeth most of the signes of christs second comming to be past ; as , . that many false prophets inspired by himselfe , are risen up and have deceived many , as was foretold matth. . . this is an argument of the last houre , iohn . . we know it is the last houre , for many antichrists are come , that is , petty-antichrists , the prodromi and forerunners of that great one . . that the gospell hath beene preached through the world , predicted , mat. . . and accomplished , rom. . their sound is gone through all the world , and their words unto the end of the earth . for , first , this was christs commandement , goe teach all nations , mat. . secondly , the apostles obeyed this commandement , and fulfilled it , col. . , . the gospell is come unto you , as it is unto all the world . thirdly , the incredible swiftnesse and power of the gospell shewes the divinity of it , in that before the destruction of jerusalem , or within thirty yeares , it was spred into all the inhabited world , as many fathers hold : and therefore if any barbarous nation or new-found land bewray utter ignorance of christ , either they were not inhabited , or they have had some sound of the gospell , but have suffered it quite to die and bee lost . . the detection of antichrist is so plaine and manifest in this fifteenth age past , as children can point at him , thess. . . . horrible persecutions , wasting the church , not onely by heathen emperours , but ever since by fiercenesse of antichrist , the apollyon of rome , foretold in mat. . . . generall defection from the faith , foretold in thess. . . through the spreading of the leaven of popery , which drove the woman into the wildernesse . . universall corruption of manners , and obstinacy against the truth ; see luke . . and , tim. . . by all which signes satan knowes , that the last day ( which is the time of his torment ) is not farre off . for the third . quest. what use makes satan of this knowledge ? answ. knowing that hee shall shortly bee cast and confined into hell , hee recompenseth the shortnesse of his time with cruelty of wrath : this knowledge of his damnation doth but whet up his malice against mankinde ; and seeing that the sentence passed against him hasteneth upon him , hee is so much the more busie to pull as many as possibly he can into his owne ruine and damnation ; a manifest signe of furious and desperate wickednesse . certaine things are hence to bee collected and observed . i. there is a determinate time of satans rage , and of the churches conflict against him : the warre lasts not alwayes : and why ? . there is an houre for the power of darknesle , and but an houre ; that is , a certaine and determinate time , in which by gods permission he may put forth his malice in the world , but beyond it hee cannot passe , luke . . as it was with the head , so also with the members : there was a time when christ was assaulted and tempted in the wildernesse , and a time when the devill left him , not willingly , but because hee could stay no longer , the date of his commission being expired : so there is a time , when his members and disciples in the ship of the church shall be tossed and almost covered with waves , and a time when there shall bee a great calme , mat. . . . the wickeds rod must not alwayes lie in the lot of the righteous , psal. . our mercifull god seeth our weaknesse , and need of breathings , and refreshings , and so mingleth his cup according to our health , and strength , and as wee are able to beare : whereas , were satan and his impes left to themselves , they would never cease smiting and afflicting . . our experience sealeth the truth of the promises , who after a storme meet with a calme , after a weary hill a sweet dale , and after darknesse see light ; and it assureth of the maine promise of all , that after a good fight fought there is a crowne of righteousnesse to bee given by the righteous judge . which incourageth us with constancy and patience to stand out a little while in this fight : re. . . there is but an houre of temptation , and cannot wee watch one houre ? are wee sure of victory if wee stand to it but one houre more , and shall wee faint ? heb. . . yet a very little while , and hee that will come shall come : therefore cast not away your confidence , but care a while , and be ever safe : behold , the field is even almost wonne , the battell even at an end , and wee are in the last houre of conflict ; a few stragling enemies are to be rooted out ; and therefore let us renew our courage and strength , as those that are not at leasure either to feare or feele the blowes , seeing victory is in our hands already . also it may comfort us in all the assaults and troubles of this life , in ward and out ward ; seeing god hath determined them all , and hee that hath appointed the beginning hath appointed the end also . the try all is but a storme , or cloud , and it will vanish : and if satans rage bee limited to a time , to a short time , so is the wickednesse of his instruments , and this time they shall not passe : and if now bee the season , in which the lord useth them justly , as rods , to afflict his children , yet ere long these rods must be cast into the fire , . note here , that the sharper the aslault of the dragon is , so much the shorter it is ; the fiercer the wrath , the lesse time it lasteth . for why ? . the harder a man worketh , the sooner will his worke be done ; the more busie and violent satan is , the sooner will his measure be full , the sooner shall the elect bee tryed , and purged , and chased to heaven , and the sooner will hee bring destruction on the wicked , whom he gallops to hel , and hastens to swift damnation . . violent things cannot bee lasting or perpetuall , and extremes are nearean end : it is true that wicked spirits and men are in their affection endlesse and perpetuall in their violence against god and all good things and persons ; and therefore according to this affection their plagues are endlesse ; but actually violent they cannot alwayes be . first , because themselves cannot long subsist , but must give place to death and hell . secondly , if themselves would never end , yet would god put an end to their violences , as matth. . unlesse god had put an end and measure to those miserable dayes of jerusalems destruction , no jew had beene left ; but for a few elect god shortened them . which greatly comforteth gods people in the midst of the great confusions and tumults now stirring in the world . . doe wee see iniquity abound , and sinne more shamelesse than in former times ? is the sunne in the heavens a witnesse against the earth of such contempt of the gospell and despight of the grace of god , the bringers and messengers of it , and professors of the grace of god , as former times of the gospell cannot parallel ? doe wee see envy , cove tousnesse , idlenesse , and scorne of godlinesse in ministers ? see we the raigne of drunkennesse , adultery , pride , blasphemy , obstinacy , and desperate impenitency in people , such as is wonder the earth openeth not her mouth , as hell , to swallow up her inhabitants , so highly sinning against such a light ? now hence wee must conclude , that the devill is come downe in this age with more than ▪ ordinary wrath , and in more tyrannous manner than in former dayes ; and in this outrage of sinne see the outrage of satans wrath , and that the more furious his wrath is , the shorter it is like to bee . for this is an infallible signe of the last times , and the last houre ; when satans wrath seemes to mingle heaven and earth , let us lift up our heads , the lord is not farre off to put an end to this confusion . . doe we see antichrist furious and wrathfull , laying about him with both his swords so busily , as that hee is in hope to gaine the morsell he hath long gaped for ? doe wee see him make havocke and waste in the florishing churches of bohemia , the palatinate , and other parts of germany ? is he casting downe the worship of god , banishing the scriptures of god , killing the ministers and people of god , setting up his idols and puppets for gods , before those that receive his marke in their hands and foreheads ? what may we hence gather but these two things ? first , that we are cast into the last of the last times ; for the nearer wee are to the last moment of the last houre , so much the more busie shall wee see antichrist , and the spirit of error active in putting forth their wrath . second , that antichrist his time is short ; the sharper the assault is , the shorter it will bee ; and how can hee that reads the scripture with judgement but know , that as there is an houre of judgment & vengeance to light upon that antichrist ( rev. . . ) so it is not farre off their neckes ? . let all wicked men beware of boldnesse and fiercenesse in sinne , which argues them not only delivered up to the wrath of the devill , but that their time is not long ; for their measure fils apace : see it in iudas how industrious hee is neare his death . a man in the high formes of sinne easily loseth his life in the service of some sinne or other ; god usually taking them at their hight and top . how many judgements of god witnesse this truth dayly upon drunkards , swearers , riotous persons , and quarrellers , who come to untimely deaths , and seldome live out halfe their dayes ? how suddenly hath the lord taken downe proud and scorne full persons in the hight of their pride , and pursuit of his children ? examples are too many to recite : and how many wicked men are so like the devill , that as he refuseth not to bee thrust into hell at the judgement-day , on condition he may play rex against the church , and vexe and torment the saints till then , so these care not for hell and damnation afterwards , so they may a few dayes live as they list , and bring to passe as lawlesse persons , their wicked devises and villanies , in trampling downe the servants of god , and in service to their owne damnable lusts , as drunkards , swearers , revengefull men , and the like . wee must from the dragons practise picke out our lesson , and dutie concerning our owne time . as the divell knoweth and observeth his time , so must wee labour to know ours , and the fitnesse of it for dutie . christ sharply reprooves the jewes for not knowing their time , luk. . . why discerne ye not this time ? mat. . . hypocrites , can yee discerne the face of the sky , and not the face of these times ? how few be there , who know the happy times and opportunities they enjoy ? satan knows the time of his mischiefe , and slips it not : men know not the day of their visitation , nor the acceptable time , nor the day of salvation , which god offereth for grace and conversion . the lord may justly complaine of us as of the jewes , ier. . . the crane , the storke , the swallow , know their times ; but my people know not me . how else comes it , that the lord stretcheth out his hands all day long , and knocketh continually by the hammar of his word at the dore of every mans heart , offering the precious mercies of grace and glory , but who open unto him , or answer his gracious invitation ? why do our youth riot out their time , and cast the care of religion into their last accounts , but because they know not their time ? did they consider , that youth is most fit for impressions of grace , that grace is in that age most gracefull , that now they have fresh wit , quick senses , & all powers , lively instruments for grace , and that now they have strength and vigour called for , ioh. . . to overcome evill ; knew they such a seed time of grace , would they sow to the flesh ? would they not seeke wisdome early ? whence els is it , that our elder men , after long teaching and trayning in the profession , are as ignorant as children , spend their time as vainely as the heathen in earthly lusts , but because they never knew their time ? should not they that have had more meanes , have beene more expert in the word ? doth not their time , who have beene bred up in the profession , and lived twenty or thirty yeares in it , call for double or treble measure of knowledge and grace , as they have doubled or trebled their yeares beyond others ? the divell would be loth to slip any part of his time so foolishly . why else do our great and rich men wallow in lusts , feed their senses , pamper their bodies , cast away their soules , eate up their time in eating , gaming , riot and wantonnesse , but because they have not learned , neither from gods booke nor the divells diligence , to know their time , and the fitnesse of it for their owne good ? have they not many houres free from so necessarie labour , as poore men are bound unto ? as many houres free from cares and distractions for necessaries , which lye heavy on poore men ? many houres and dayes in a weeke free to hearing , reading , prayer , meditation ? want they any thing but grace and will to do themselves good ? and doth not their very time tell them ( if they knew the voyce of it ) that they ought to be as farre above others in grace and piety , as place and opportunities of grace ? but why be these so farre below their inferiors , in knowledge , in practise , in use of the meanes ? why do they suffer the poore to receive the gospell and the grace of it from them , but because they know not their time , neither the worth nor use of it , and therefore they so miserably wast it . as the dragon knows his time is short , and therefore bestirres him , so wee must know our time is short , and yet hath long wings to fly swiftly from us , and therefore not to wast it out idly . object . who knows not that his time is short ? experience and sense teacheth it every day : few children but can shew some markes of their parents mortality . answ. sense and observation and experience may teach the dragon , that his time is short : but thou must have a better and higher teacher , or else thou canst not learne this lesson . and therefore moses , seeing few men wiser by the sense and experience of the shortnesse of their lives , and uncertainty of dayes , and that nature and experience cannot teach this skill to benefit themselves by the frailty of themselves or their predecessors , goeth to god to teach him to number his dayes , psal. . . for by nature a man is never the wiser by any chastisement he sees or heares , except god nurture and teach him . it is true , that the dim light of nature could highly prizetime for some outward profit , as the usurer , husbandmen , merchant , & occupyers , and the heathens : no day without a line , and titus could say , heu diem perdidi ! alas , i have lost a day ! but it must be the teaching of grace , that makes us to reckon the minutes and moments of our present precious time , so as therein to make our selves gainers of something more precious then it selfe . and how few are thus taught by grace , appeares , seeing few hold it a seed-time , to go forth to sow in teares ; few hold it such a moment , as on which eternity dependeth ; few hold it a time of trafficke till the master come , but as if the masters absence were for eating , drinking , and smiting the fellow-servants ; few know the worth of their time , before the want of it . many are niggardly of their wealth , but prodigall of their time . many complaine of the shortnesse of life , but not of lósse of time . many utterly cast away this short time , by doing nothing or as good as nothing . and as little children who have spent their candle in play , are glad to go to bed by darke , and never till too late see their folly : so these . none of all these ever had their hearts taught by god , of the shortnesse of their dayes . knowing that our time is short , we must make another use of this knowledge then satan doth . his knowledge provokes his diligence in all mischiefe : the shortnesse of his time whetteth and sharpneth his wrath . but our knowledge of the shortnesse of our time must make us industrious in grace , that wee may make a quicke and profitable returne thereof to our selves . thus our lord commanded , ioh. . . worke while the light lasteth ; the darknesse hasteth , when none can worke . and thus he practised , ioh. . i must worke the worke of him that sent me , while it is day : the night commeth when no man can worke . the same did his apostles , pet. . . knowing that shortly i must lay downe this my tabernacle , i think it meet to stirre you up . reasons hereof are these . it is a signe of a good man , to be best and busiest at last : psal. . . the just are more fruitfull in their age . revel . . . the church of thyatira her works were more at last then at first . for though no part of the life of a christian converted be fruitlesse , yet is it the autumne of his life that yeilds most fruit : and as to him that hath , more is still given , so the more he hath given , the more is his employment , and the more receipts , the more returne . christian wisdome teacheth the beleever , that this short time is alotted to worke , not to loytering ; and to worke the greatest worke in the world , both in performing acceptable service to god , in doing good unto his brethren according to their needs , spirituall or temporall , and in gathering up his owne comfort , by making his election sure , both by increase of graces , and fruits of faith in abundance of good workes : all which call for a wise husbanding and improoving of his time , and a diligent hand , so much the more , as the time or season hastneth from us , or we from it : as in harvest the fairer the day , and nearer night , the more busie are the carefull workemen ; so must it be here . it argueth a heart zealous of gods glory , to do all the good he can while he may , and is only grieved that he hath done so little good , and can do no more . a good heart still complaines of the unprofitablenesse of it ; to will is present with it , it loveth obedience , and purposes of obedience shal not perish when performances often fayle . it bringeth comfort to the heart , when the conscience witnesseth to a man that he hath not slipped his opportunity , but done the businesse he had committed unto him : our lord himselfe thus comforted himselfe toward his death , ioh. . , while i was with them in the world , i kept them in thy name : and i have done the worke which thou gavest me to do . and the apostle paul neare death rejoyced , that he had fought a good fight , and finished his course ; and now was layd up for him a crowne of righteousnesse , tim. . this reprooves idlenesse in all men , whose time is so short . gods word teacheth that he that sleepeth in harvest is the sonne of confusion , prov. . . and that the harvest is not to last alwayes , neither will god hold out his grace alwayes when he is held off with delayes . the unreasonable creatures , who have no reason to perswade them , none to call on them or admonish them , know their times and seasons : the silly ant knows , and labours in summer ; a creature of no account or respect , yet men are sent to her to learne her wayes . our owne experience hath knowne many cry out of themselves in the end of their time , because they knew not their time ; and have not received answer or comfort , which they could ever expresse : because god had often cryed and called , and they would not in time answer . now it were well , if at length such as would never learne this lesson from god and his word , nor from his workes and creatures , nor from their owne experience , would learne it of the divell ; to be busie in their proper worke , as he is in his , because his time is short . but of all men , old men especially , who must either now worke or never , & who if they spare not at the bottome of the vessell of their time , are for ever hopelesse and desperate . let us provoke our selves to diligence in wel-doing . the divell knowes , if this short time be shut in , he cannot do any more mischiefe , and therefore , plyes it while it lasteth . so if thy day be shut in , and thy short time expired , thou art taken away and canst returne no more to do any good : and therefore , seeing none of us have any long time , it stands us in hand to supply the shortnesse of our time with diligence in dispatching our principal businesse . eccl. . . whatsoever thou hast to do , do it with all thy power : for there is neither wisdome nor invention in the grave . and as the dragon , the more mischievous his worke is , the more active he is in it ; so the better our worke is , we must be so much the more earnest in it : for , shall the divell be earnest in mischiefe ; and wee slacke in good ? the worke of the ministery is an excellent worke , and therefore the minister whose time is commonly shorter then other mens , the shorter his time grows , the more earnest must he be in preaching , writing , counselling , comforting the people of god. many resolve to take their ease , when they grow into yeares : but then is true grace most active : the consideration of the approach of death was a spurre to the apostle peter , to double his diligence in the ministery , pet. . . the magistrate hath a notable worke in hand , in repressing the wrath of the dragon , upholding and encouraging godliness : and annuall magistrates have but a short time when it is longest , in their office : have you but a short time ? be the more stirring , and carefull to do good that little time . wee have seene some in that short time have done a great deale of ill businesse ; therefore imitating the dragon , because they would not heare the voice of god. but a good man in office will do a great deale of good in a short time . wee heare sometimes some magistrates reckon what a short time they have to weare out : i would wee could heare what good they are resolved to do in that short time , which will away apace : for it is onely the good they do in it , which will abide for their comfort . finally , the private christian hath an excellent worke in hand , namely , to worke out his owne salvation , and to further others , both in workes of piety , and by workes of mercy , spirituall and temporall , to helpe them unto heaven , and in earth : hast thou but a short time for so great a worke ? be so much the more diligent . seest thou the dragon , because his time is short , so industrious in heaping up his owne damnation , and wrapping as many others as he can into his judgment , and wilt or canst thou slack thy pace and diligence in promoting thine own and other mens salvation ? as the divell and his instruments shew and declare the shortnesse of their time by extreme wickednesse , because satan powres forth his spirit upon the world , to poyson it with outragious sinnes : so let us manifest , that wee keepe in mind the shortnesse of our times , and that we are cast into the last ages , by our readinesse and cheerefulnesse in good duties , and in abundant fruits of the spirit , which in the last dayes was to be powred out , act. . . wee must expresse the powring out of this spirit , by our increase in knowledge , faith , obedience , and be more fruitfull in our age . thus wee shall aright testifie our right judgement of our owne time , and of the last age of the world . and as the wicked of the world shew apparātly the last time , and christ neare at hand , by abundance of iniquity , by worldlinesse , atheisme , & excesses of carnall delight ( for is it not as in the dayes of noah , wherein men eate and drinke , and marry , and give in marriage , and cast off all care of judgment ? ) so let us shew it the last age , and that a short time remaines , by using the world as not using it , by marrying as not marrying , and by heavenly conversation : and all this , because the time is short , as the apostle adviseth , cor. . . . because there is no constancy or durance of any of these earthly contentments , no more then of the world it selfe ; let us use these moderatly , and gaine those which are lasting , unwithering , and unperishing . vers. . but when the dragon saw that he was cast unto the earth , he persecuted the woman which brought forth the man-child . satan being cast out of heaven ( i meane that heaven upon earth , which is distant from the earth not in distance of place , but in sanctity of faith and manners ) so as he cannot prevayle to prejudice the same as hee would : ( for neither can hee hinder the sound of the gospell , but it prevaleth in the world , neither can hee seduce the elect , nor prevent the saints of their salvation : ) now seeing himselfe cast vnto the earth , he rageth among earthly-mindedmen , and stirreth up his agents and vassals to raise up horrible persecutions , and new tyrānies , to root out ( if it were possible ) the name and mention both of christ and the woman his spouse ; but all in vaine , as the former assault was , as appeares in the sequell of the chapter . in this and the fourteenth verse are two things : . a new onset of the dragon upon the woman , with the reason in this verse . . the evasion or escape of the woman , with the meanes in the next verse . in the onset consider , first , the person persecuting , the dragon . secondly , the person persecuted , the woman . thirdly , the time and manner , when shee had brought forth the man childe . i. the persecutor is the dragon ; that is , both the devill , the head of that fierce kingdome , and all such instruments as he raised and used against the church in this new assault and persecution : for there is but one persecutor of the woman in all ages , even satan , who is the same ; but hee hath many members and ministers , even a continuall spawne and succession , who as they carry his nature , so here also his owne name , and are one and the same dragon in minde , in will , in malice , in act : hence it is , that in scripture whatsoever the one doth , the same the other is said to doe : revel , . . the devill shall cast some of you into prison : what commodus , decius , or the other tyrants did , the devill is said to doe ; and the workes of the jewes in persecuting jesus christ , is called the devils worke , iohn . . . ye are of your father the devill , his workes yee doe . . because the dragon , being the god of the world , ruleth the hearts of wicked men , who inclines their wils to hate the church , and stirres them up to persecute , and leades them at his will , tim. . . and a slave cannot doe but what his lord commands him ; onely he inspireth and acteth voluntaries . . the same causes which stirre up the one , stirre up the other to this fury : first , as there is an old enmity betweene the woman and the serpent , so is there betweene the seed of the woman , and the seed of the serpent : if there be hostility betweene two princes , it is maintained among all their subjects . secondly , as the dragon being a deadly enemy to gods glory , incessantly seeketh to hinder and abolish pure religion , holy worship and worshippers , because it is contrary to his designes , and stoppeth his power , which prevaileth in idolatry , superstitiō , and atheisticall liberty ; so doe wicked enemies , his issue and off-spring , in all ages fight against the true worship of god , holy religion and pure worshippers , as against their contraries , because they despise their false gods , detest their idolatry , resist false religion , contest against their superstition , and actually reprove their atheisticall liberty , and all their proceedings contrary to the light of grace , and the word of grace . thirdly , as the dragon feares that christ and his kingdome will weaken his kingdome , so the spawne of the dragon feare the same . herod and domitian feare the comming of christ , and therefore command them of the stock of david in jewry to be slaine : if we let this man alone ( say the pharises ) all men will beleeve him , and down goes our credit : yea , say the rulers , and the romanes will come and take our nation . fourthly , the dragon is false and unjust in usurping that which is not his ; and so are his issue ; for tyrants and persecutors ( as appeares in the story of the primitive church ) promoted and accused the christians for lucres sake , that they might have the spoyle of their goods ; as promoters sometimes use not for justice sake , or for love of the lawes , to accuse men , but to get money to themselves ; so here these two commonly goe together , cruelty and injustice . which serves to satisfie some places of scripture that seeme contrary to this doctrine : for it seemeth that god stirreth up persecutors ; hee bids shimei rayle ; and ashur is the rod in his hand , and therefore the dragon is not the only persecutor . answ. there is great difference in the worke of god , and of the dragon in the same action ; for , . god worketh by wicked men in afflicting his church , but the devill worketh effectually in them . . in the manner ; god by permitting and ordering their malice , the dragon by immitting and inspiring them with malice and mischiefe . . in the end ; god for the good and salvation of his church , the devill for their destruction and damnation if it were possible . the fire of gods furnace , who ever be the blowers , is to try and purge as gold ; the fire of hell is to burne up and consume , if it might bee . againe , whence are the persecutors of godly men and godlinesse ? they are of the dragon , and of their father the devill , whose workes they doe : whence is popish religion , of all other the most fierce and cruell , but from the dragon , who inspireth and acteth them with his owne spirit of enmity and murther , who was a murtherer from the beginning ? for as these antichristian dragons were next in time to the imperiall , so also the next in condition ; for as among them , so among these none must goe backe from the judgement seat , non mutata sententia , which was an old law against christians . that religion must needs be antichristian which is most contrary to christs ; his doctrine and person was lowly and meeke , hee never kindled furious or sulphurious fires against the persons and bodies of his enemies , but used other arguments of love and lenity , to winne and perswade them so , whence are they who picke quarrels against godly men , as nero did to discharge his owne guilt upon their backes , desirous to finde and father occasions and suggestions against them ? are they not inspired and acted by the devill , and wholy guided by the dragon in minde , will , and affection ? wouldest thou shew thy selfe an absolute slave to the devill ? goe on in the way thou art in , to persecute , revile and wrong the servants of god. when wee see a man fierce and furious , that no perswasion , no reason , no bands or strength of men can rule him , wee will say surely hee is possessed of the devill ; as truely may wee say here , this furious enemy is possessed by the dragon , whom no reason or perswasion of gods word , no bands or ties of religion or grace can conquer , but hee goes on in rage and fury against godly men , and , as farre as hee can , contrives ▪ mischiefe against them . here is one possest with an uncleane spirit ; the devill acteth and moveth him ; what hee doth the devill doth : let persecutors set what face and countenance they can , they bee persons in whom the devill raigneth ; rev. . . antipas was slaine where the devill dwelt ; that is , by men in whom the devill held his throne and hold . . from the former reasons wee may discerne , who they bee from whom wee may looke for persesecution if occasion and time serve . . if men expresse any fierce enmity andgreat difference in matter of religion , whether in judgement or practice , here will arise easily as great an estrangement as was betweene jewes and samaritans , who meddle not one with another ; and it will easily goe farther , from affection into action , if occasion serve : if cain cast downe his countenance upon his brother , for the sacrifice sake , and if abels finde better acceptance , no band of nature can make up the quarrell ; if cain finde opportunity , hee will lift up his hand in the murderous act , as well as cast downe his eyes upon him . if thou hearest men persecute by their tongues , the way of god , ( as persecutors spare no speech against that way , supposing it a justification of themselves ) conclude of them , their hands will be ready enough upon occasion , to act the persecution of their tongues : the dragon can put him into one part as well as another . . when men regard not in conscience and sincerity , gods holy ordinances , nor love the meanes of grace and salvation , they will easily bee brought to persecute and throw downe the same : gods justice strikes the want of love to the meanes of grace , with a stronger delusion ; and hee that in the shine of the gospell shewes not love , this man in the storme will shew hatred : and whosoever stands out against the light of grace , and word of grace , there is the same reason with that in the dragon , because there is an hidden darknesse in himselfe contrary to it . . when a man is set to make good his own estate , credit , & profit with the love of the church and gospel ; if he fear christs cōming near him , wil not stand with his projects and profits , this man is in the high way to this mischiefe , gods glory shall give way to his owne , and rather then gadarens will lose piggs and swine , all the city will rise and pray him to bee gone , and if he will not by intreaty , they will goe further ; as the jewes fearing losse by christ , persecute him to the death . and to this add covetousnesse and injustice , noted in the causes ; when men for lucres sake , and for no just cause else , & for a little mony , or expectation of reward , shew themselves enemies to godly men , they are not to be trusted : if iudas will fill his bagg , let christ looke to himselfe . the dragon in these lusts rules them , and moves them , and carries them from evill to worse , and on occasion will shew it . . if the dragon be the persecutor of the church , then the way to overcome all persecutors , is to overcome the dragō , and to prevaile against the devill . enemies of the church and people of god are as fierce and inexorable as the dragon ; they must goe on as farre as the dragon is permitted to move them , and therefore to conquer them we must prevaile against the dragon ; not by force , furie , impatience , reviling , or the like , but , first , by the word , as christ in his temptations . secondly , by prayer , that christ would rebuke him ; and add fasting , because this devill goeth not out but by fasting and prayer . thirdly , by innocency , holinesse , and the practice of godlinesse ; this indeed makes him more raging , but farre weaker , and hath gods promise of defence . fourthly , by the contrite spirit of patience , meeknesse , forgivenesse , love and peace : thus wee overcome evill with goodnesse . ii. the person persecuted is the woman . the proper object of the devils malice , next unto christ himselfe , is the church of christ , and so inevitable a condition is persecution , as nothing in the world can keepe it long off : for , . here is a woman weake in her selfe , and impotent , whom none but a coward would contend withall ; but the dragon is inured since the first skirmish in paradise , to offer violence and wrong to such as can least repell it ; frō whom the priests and jesuites have learned the principles of their trade in seducing seely women , and ignorant sots , who have no strength nor weapons . . this woman hath michael standing with her , and hath brought forth a potent man-childe to helpe her ; yet hee weigheth not all the strength and power gathered for her : hee that dare assault michael himselfe in person , will for all him fiercely and fuririously assault the woman . . here is a woman cloathed with the sunne , having the moone under her feet , crowned with a crowne of twelve starres , arrayed with righteousnesse and holinesse , as the spouse of christ , the groūd and pillar of truth . but this abates not the dragons wrath , but kindles it , that shee is the justified and innocent spouse of christ : besides , here are many things worth winning from her . . this is the same woman that hee had immediately before persecuted , and now againe renewes his persecution ; for loath hee is to afford this dove of christ any rest for the soale of her foote . the church then cannot bee discerned by that durable and lasting peace and glory , which papists make a mark of their church ; but rather by durable and lasting conflicts , and obscurity : for trouble is the best tryall of religion , and christ was best knowne by his crosse , and so also is his spouse . object . the dominion of christ shall be everlasting in glory , and jerusalem is a vision of peace . answ. true : but his kingdome not being of this world , it is in respect of the spirituall and invisible kingdome of christ , the glory of which the world cannot see : and of that sweet and inward peace of conscience , and joy of sanctified soules , which the stranger enters not into . object . but what hath the poore woman done ? answ. the dragon persecutes not for evill , but for good : here the better worke , the worse wages : and no other reward can godly men expect at the hands of wicked ones : to whom they have beene instrumēts of greatest good . david mitigateth sauls vexation by his harpe : but how vexeth he david for recompense ? let us therefore make no account of rest and peace here , which is not the churches resting place . our lord taught us to make other accounts , ioh. . . in the world yee shall have affliction . wee would have canaan , before the canaanites be subdued . but wisdome will expect freedome when the combate is ended , not before . it is enough we have our earnest in hand to begin withall : wee must looke for our wages in the end of our worke , and the crowne after the victory . . the time of this persecution seemes very expresse in the text : namely when the dragon had beene cast unto the earth , and after the woman had brought forth her man-child . the dejection we have shewed to be the suppressing of the power of the heathenish tyrants and emperours , who upheld pagan idolatry , oppressed the christian church , and withstood the power and passage of the gospell . the bringing forth of the man-child wee have shewed to be the raysing up of christian princes and emperors , the protectors and maintainers of christian faith , who succeeded after the heathen emperours . wee must therefore secke out this fierce persecution in the times of emperors by profession christian ; even in those times when the woman might have expected rest and peace by this manchild , who now had the rod of iron in his hand . and by looking into the story , and event of those times ( which is doubtlesse the most true and proper interpretation of prophecies ) wee finde among the emperours christian , after constantine , a twofold persecution of the dragon : one civill , the other ecclesiasticall and more pernicious . the former was by the cruelty of divers christian emperours after constantine , as constantius , iulian apostata , valence , and others who had nothing but the pretext and name of christian , but indeed differed nothing from most fierce and savage tyrants , wasting the church , and the orthodoxe pastors and professors . the latter , namely ecclesiasticall , much more pernicious then the former was , when the dragon poysoned the church , partly with damnable heresies , of arius , eunomius , &c. for the maintenance whereof the emperors most violently persecuted the sound bishops , pastors , and professors : ( the dragon that could not now prevayle by slaughters and butcheries as before , doth now by poysonfull lies : ) partly with pride , pompe , ambition , and fierce contention of orthodoxe bishops for primacy and superiority over other churches and pastors . for now the man-child having furnisht the church with peace , ease , wealth , lands , patrimony , large revenues and immunities , the maine studie is for the increasing and maintaining of their pompe : and as ease , wealth , and security increaseth , so the care of soundnesse of faith and sincerity decaieth . presently from pride grows hot contention among themselves : councell is called against councell , synod against synod : the greatest strife is for patriarchicall seats , and quarrels for primacy , precedency , churches immunities , clergy-priviledges , peters patrimony , and revenues of holy church . to these ends the principall employment of those bishops was for setting up altars , images , crosses , unctions , orders of monkes and nunnes , consecrated garments , habits , shavings , and an hundreth toyes which tooke up their thoughts , time , and lives : while the primitive simplicity of christ and his truth , with christian faith and religion , slipped from betweene their fingers . thus antichrist came to his hight and turret , and thrust in on the blind world as an armed man. now was the woman disrobed , the church spoiled of her chiefe ornaments and graces wherein she shined , and was indeed crowned in her low and afflicted estate . now were the ministers who made way unto antichrist , lifted up , and intended every thing but conscionable ministery . now ierome justly complaines that after the christian church found christian princes , she became in wealth and power greater , but lesse in vertue and piety . and this i take to be the most violent assault , by most virulent poison cast out of the mouth of the dragon , especially aymed at in this text : yea the most bloody and fierce persecution , which then began to assault the woman , who had brought out the man-child , from under which she is not yet recovered , as we shall see if god permit . the point is this . prosperity and peace much more baneth and woundeth the church , then tyranny and persecution . deut. . . israel when he should have bene upright , waxed fat and spurned with his heele , for sooke the god that made him , and regarded not the strong god of his salvation . the whole booke of judges sheweth , that when israel was at rest and had the world at will , they forgot the lord and turned to idols : but when they were under oppression of enemies , into whose hands the lord delivered them for their sinnes , then they returned and sought after god diligently . hos. . . as in their pastures , so were they filled , and their heart was exalted , therefore they have forgotten me : whereas the same church , having her way stopped with briars , and hedged in with thornie afflictions , resolves to returne to her first husband , for it was then better with her then now , chap. . . from the testimonies come to the induction of most famous churches , overthrowne by prosperity . the first churches of the old testament did thrive better in aegypt , under that tyranny , then in the milke and hony of canaan ; which by pride , wantonnesse , and fulnesse of bread brought her into babylons captivity . the primitive churches of the new testament , our text shews how they were blacked & tanned with the sunshine of peace , plenty , ease , wealth , and temporall prosperity : that , as the moone never suffers ecclipse but in the full , because in the full she is farthest distant from the sunne , from whom she receives her brightnesse ; so the church in her fulnesse is farthest from her sunne , of whom she receives her light , and then suffereth most ecclipse . what need wee goe farre for this proofe ? the church of england comming out of the fire and hot furnace of . maries dayes , at the restoring of the gospell , in the beginning of . elizabeth of happy memory , by whom the booke of the law was restored , and true worship established , oh how precious and sweet was that manna ! how zealous , how forward , how painefull were godly men to gather it , and get knowledge ! with what joy of heart , courage , and encouragement did the saints receive the truth ! how resolute and vehement were they against popery ! what a number of miles did they measure to a sermon ! how tooke they the kingdome of heaven with violence ! but now in the continuance of our peace , plenty , and prosperity , how do men loath this manna , onely cloyed with preaching of gods word ! the former age that prized it , is gone , and carried their affections with them . our peace hath bred up a surfetted and gracelesse generation , that hate the directions of truth , and scorne the profession of holinesse as an hatefull heresie . instead of frequenting sermons , and godly exercises of praying , reading , conference , and holy communion : now the tavernes , tobacco-shops , ale-houses , play-houses , whore-houses are stuffed . knots of drunkards , gamesters , swearers , and vile persons haunt together , and feare no lawes of god nor man. for bibles and godly bookes wee have the divells : yea cards and dice , store of pipes and smoake . in stead of holy exercises and conferences wee have blasphemous swearing , and scorning of goodnesse , riot and ribaldry , surfetting and drunkennesse , chambering and wantonnesse , audacious boldnesse in evill , and shaming at nothing but the very show of goodnesse . thus as plenty begets surfet , so our peace hath made the land heart-sicke , and the disease is not more generall then desperate , likely to shame all the physitians , all the ministers of the land , who know not how to turne their hands to recover and helpe her . worldly prosperity is a good mother , but through our folly brings many bad daughters : so ease slayes the foole , prov , . . that gods blessing should be our bane , is in us , not in it . for our naturall folly is , that having found hony wee eate too much . even to hurt our selves : and this folly raigneth in wicked men , and too much of it is bound up even in the hearts of gods children , by which they are prone enough to pervert gods good gifts . god feeds men to the full , and the wicked run to commit adultery , and assemble themselves by companies into harlots houses , ier. . . thus do wicked men abuse these sweet refreshings , as the drunkard doth drinke to wash away his sense and reason , or as a mad man a sword , which might serve for his safety . yea even gods children are too like our children , who having got fruit hardly give it over without a surfet . quest. what are these lewd daughters , bred up by prosperity ? answ. . forgetfulnesse of god. worldly prosperity and peace make both churches and persons forgetfull of god. hos. . . they were filled , and their hearts were exalted , and they forgat me ier. . . i spake unto thee in thy prosperity , but thou saydst thou wouldst not heare : this hath beene thy manner from thy youth . the prodigall never remembred his father , while he was in prosperity and riot . this danger the lord well discerning in his owne people , straightly warneth them , that when they come into the land , and enjoy houses , vineyards , olives , and have eaten and are full , then to beware they forget not the lord their god , deut. . . pride against god , and forgetfulnesse of themselves . let prosperity once winne the heart , it fortifies it against god. hence hath pride and ambition beene the bane of the purest churches : and so incident to good men in their peace , as the disciples themselves shall affect hierarchy and kingdome , and their own preferment at the right and left hand of christ , in his supposed temporall kingdome . now another mischiefe hangs hereupon ; that the tops of these mountaines of pride are unfit for the herbes and flowers of grace , to root or grow upon : neither doe the raines of gods grace stand upon these hills , but slide down into the vallies . effeminatenesse , softnesse , love of the world , delicacy , feare and slight of the crosse of christ. for it is exceeding hard to have prosperity and not to love it : it is hard in the increase of riches , not to set our hearts on them : & most easily is the heart wonne from the god of heaven to the god of the world . the reason is , because we are naturally from earth , and carry a lumpe of earth in our hearts : and quickly fill up all our roumes and senses with it , our eyes , hands , eares , mouths , and all our naturall motion is that way . againe , minding of earthly things must needs make men enemies to the crosse of christ , as those in phil. . . contention and strife for the holding and enjoying of the present fulnesse and security , and a speciall resistance of those thac sticke closest to the simplicity of christ and his gospell , or any way touch upon that string . ambitious amazia will not suffer amos to preach . and diotrephes loving his preheminence riseth up against st. iohn and the most faithfull pastors . by all which wee see , that as weeds grow abundantly in ranke soyles , and without great care kill the herbes ▪ even so many mischievous plants and weeds rise up in the fat grounds of prosperity , which seldome peepe out of the leane and barren grounds of persecution and tyranny . as satan is more frequent and dangerous in these temptations of prosperity , so our selves are most easily foyled in these rather then in the other . for the first , satan is more dangerous in these : for as an enemie when he cannot overcome in a pitcht field , gets him to the woods and bushes , and there layes his ambushments , in which he is more dangerous then in open hostility , so satan when he cannot by violence and open force conquer , by secret and bewitching allurements he gets an easie victory . for the secōd : our-selves are more securely drawn and allured by the sweetnesse of prosperity , which , as a bewitching delilah , hath more prevayled by sugred words and craft against many sampsons , then by all the power of the philistians . if prosperity came out against us with a bloody ensigne , or a flag of defiance , or with a dreadfull sword shaking in open hostility , our feare would be more , and our danger lesse . but it comes as ioab , or iudas ; when it kisseth , it killeth : it killeth with kindenesse , and with the sweet poison of a cunning inchanted cup. which serves for refutation of papists , who glorie in outward prosperity , as a note of the true church : but by this text and our owne experience we see , that their prosperity is like jaels milke , which hath brought them on a dead sleepe , as sisera , whence they shall never awake without a mortall wound : and like the dead sea , in which no life or living thing , no grace , no spirit , no spirituall worship is to bee found : likewise it reprooves the folly of carnall men , who wil be acquainted with religion so farre as they may profit themselves and thrive by it . if godlinesse may be gainefull , and wisdome come with inheritance , they are forward and devoute : but if it will not stand with their state , ease , credit , and outward prosperity , either they forsake it with demas , or with demetrius persecute it . heaven it selfe hath no content , because golden gaine and hurtfull prosperity powres not from thence . note hence how contrary our nature is to gods : he by his infinite wisdome fetcheth good out of evill for us , but wee out of our folly su●ke evill of good . god gives us good gifts as sweet as hony , but we like spiders draw infection and poison from them . lamentable it is how wee pervert all gods gracious ends and aymes for our good . there be three chiefe ends , which the lord aymeth at in raining downe the showres of good blessings and prosperity upon us , but we pervert them . he expresseth his bountifulnesse to lead us to repentance , rom. , . every benefit should be a meanes , yea sermon of repentance . but we by hardnesse of heart that cannot repent , abuse them to hinder our selves from repentance , or to multiply that where of wee must repent . and no marvell if the wicked by their prosperity harden their own hearts , when the godly are in danger by others prosperity to harden themselves , as david , psal. . , . the lord shineth upon us with the sunne of prosperity , that wee might rejoyce in the beames of his love , and serve him with more chearefulnesse and better hearts deut. . . thou servedst not the lord with joyfulnesse and a good heart for the abundance of all things . but wee use them as clouds to hide from us the light of the sunne , and hinder our sight from the beholding of his grace , being never lesse mindfull of him then when he is most mindfull of us . the lord affords outward prosperity to his servants , to bee by them occasioned and incouraged in goodnesse , to quicken them in the way , and to make by them better speed to heavenly habitations : luke . . make you friends of unrighteous mammon , that they may receive you into heavenly mansions : namely , not as causes , but witnesses of our salvation : but we make it as a dead sea , in which lives nothing , or as nailes to fasten our hearts to earth and earthly things ; so as hardly and heavily are wee lifted up in heavenly meditation or conversation . all this injoynes us , first , to bewayle the vile corruption of our nature , which is so started away from god , with whom we had once a similitude and conformity . secondly , to watch it narrowly , being so slippery and prone to decline , even where it is most incouraged and fenced to the contrary . thirdly , to labour to correct it , and bring it backe the way it is gone from god : keepe it straightly to gods aymes and ends : for shall the lord even by afflictions , ill in their nature , worke out our good in conversion , sanctification , and salvation , and shall wee be so contrary to him , as by his benefits set forward our owne damnation , as if the lord intended to kill us with kindnesse ? . if prosperity more bane the church than adversity , then must wee be more watchfull in prosperity and peace , because then danger is nearer : for compare these two a little , and see , and say whether is more dangerous : for , . prosperity usually is a beame in the eye , and shuts the eye of understanding , and closeth the eare from hearing counsell ; whereas the rod and persecution openeth the shut eye , and the eare that was sealed , iob . . for as the sunne and dust doe hinder the sight , whereas a ruffling & stirring wind cleareth both the ayre and our eye ; so the sunshine of prosperity fils the eyes of the minde with moates and dust , which suffers us not to discerne spirituall things so clearly , till god by some tempest cleare our sight , according to that , vexation sharpeneth the sight : see i●r . . , . . prosperity commonly makes men secure , naked , open to temptation ; whereas persecution and tyranny makes them watchfull and armed , and fit to make resistance against sinne and assaults . david who could not be ouercome in his battels , but was humble , tender-hearted , chaste and conscionable , compiling holy psalmes and prayers , full of gracious soliloquies , in his peace and rest was soone conquered , now must hee have bathsheba , slay vriah , in the pride of his heart send out ioab to number his people , to see how hee could stand by his owne strength , and what great evill comes amisse ? now hee is off his guard , and out of his strength , and as a city without wals . looke upon hezekiah in his sicknesse , and see him a picture of humility , a patterne of piety , full of confessions , prayers , praises , and divine meditations , esa. . but look on him recovered , and you shal see him glorying in his wealth , priding himselfe in his treasures , and confederating with enemies : for as a faire & hot summers day makes a man cast off his cloathes , whereas a cold storme or winde makes him fasten them unto him ; even so it is incident to good men in the gleame of peace and rest to walke more loose , and at large ; whereas a threatning storme will make them buckle themselves , and get their graces fast unto them . prosperity makes men and churches wanton , and unruly ; as israel is an untamed heifer , knows not his master , and leapes over all hedges , but adversity is as a thorny hedge , hos. . to contain men in bounds , and hold them from excesse ; israel in affliction will returne to her first husband , considering it was then better with her then now . this made augustine truely terme it the churches unhappy happinesse , and to conclude it a point of great felicity not to be overcome by worldly felicity . . how many of our owne experiences may awaken us , and hold us waking , suspicious of prosperity . who ever saw the tree of grace grow in the fertile land of pleasure ? sodom was as eden , the garden of god ; but what were the inhabitants ? who are they that receive the gospell ? not many wise , noble or rich , but poore ones , and weake ones , cor , . . christs kingdome is not of this world , his subjects are called out of the world , and at defiance with the world ; nay , his kingdome is contrary to the kingdoms of the world , they rise by worldly prosperity , wealth , wisedome , power , but christs by humility , passion , patience . who are the poorest among us in good works of mercy , piety , and charity , but those that most abound in wealth & superfluity ? dives cannot spare crums : poore men that receive the gospell can spare some mites to uphold the word among them ; but many of our great rich men can spare onely disgrace , contempt , and , i doubt , would bee at some cost to get it away . i never knew man who would bee at no cost for the word , but hee was willing to be at some cost against it . it is true of many great men , as we see true in the mountaines , which the richer they are in metals and minerals within , the more barren and fruitlesse are they without ; even so men to whom god hath given the greatest meanes , are often most barren of good workes , because he hath not given them grace and will to use them aright . how hardly shall a rich man be saved ? who be they that leave gods house most desolate and empty , but they who most curiously build and seale their owne houses ? hag. . . poore men in towne and countrey can come with much travell to this exercise ; rich mē many who have time & means to come with ease and pleasure , come not ; because who are chosen to the end , are chosen to the meanes . who bee they that are carryed to popery and idolatry from the truth , but great persons for the most part ? and why so , but because it is a religion according to the flesh , a naturall religion , a libertine religion , that suites with mens corruptions , set up by carnall policy and power , and therefore carries away such as abound in worldly prosperity ? who exceed most in riot and excesse , but such as abound most in wealth and riches ? and wee may generally conclude , worldly prosperity hath made many worse , few or none better : if adversity hath slaine his thousand , prosperity hath slaine ten thousand . . this affords us some rules and directions for the ordering , first , of our desires . secondly , of our conditions . for the first : if god bid us ( as he doth ) aske what wee would have , and hee will give us our wish , as he did salomon ; let us aske ( as hee did ) wisdome before wealth or any outward prosperity ; even that true wisdome with which god addes no sorrows : this is a gift which cannot bee turned to our bane , as all outward gifts may . in the prosperity of saving graces lie no snares , as there doe in all earthly prosperity , yea in all common graces : christian wisdome teacheth to checke those excessive and covetous desires , which seeke and affect great things in this world , as knowing that pathes washed in butter are slippery ; and to say , give me neither riches nor poverty , but things convenient . for the second ; the ordering of our estates . . of prosperity : if god please to add wealth to wisedome , as hee did to salomon , wee must bee sober and abstinent , and learne to abound as well as to want , for this is an harder lesson to take out ; but not so hard as fruitfull . for as sobriety and abstinence in the middest of large provision preserveth bodily health , and helpes to free us of such diseases as come of fulnesse ; so the sparing use of worldly comforts preserves the health of the soule , and keeps strength in grace and vertue , and preserves from corrupt humours of vice and sinne , which come of fulnesse and unwatchfulnesse . . of adversity ; if the lord temper our prosperity with a sound measure of affliction , wee must on this ground , . be thankfull ; for all his workes are , first , wise ; in wisedome hee doth them all , unto which wee must subscribe , though wee see not the reason of them : in wisdome hee appointed the way to canaan , through a dry and barren wildernes , though israel murmured at it : yea , christ himselfe , the wisdome of his father , came from heaven , and best knew the way thither ; and to shew us the right way , made choise rather of an afflicted then prosperous estate . secondly , seasonable ; for he doth all in his appointed time , in which every action is beautifull . thirdly , profitable to his church ; and therefore hee sends in afflictions like a cold frost , to nip in the ranknesse of our soile , and so fit us to fruitful●es ; and as a good physitian sees it profitable to prescribe a spare diet to his surfetted patient , so doth the lord to his surfetted church or servants : therefore let us not in all this sinne with our mouthes , or change god foolishly . . make no more haste out of afflictions than good speed ; gold is not presently pulld out of the fire , so soone as it is cast in , but must stay a while till it be purged : it is a safer state , though sowrer ; as the three children were safer in the furnace than out of it : gold hath more cause to feare the rust , than the fire ; and to us prosperity is more dangerous than adversity . verse . but to the woman were given two wings of a great eagle , that shee might flee into the wildernesse into her place , where shee is nourished for a time , and times , and halfe a time , from the face of the serpent . as the former verse expresseth the furious assault of the dragon against the woman , so this declareth her happy evasion and escape , with the cause of her conservation , and that was her flight , and disappearing from the sight of men : for what should the poore woman doe , being not able to withstand so huge and fierce a beast and monster ? wee have seene how this woman stoutly withstood the bloody persecutions of the imperiall dragons , and never thought of flying ; shee feared not sword , fire , gibbet , nor the most exquisite torments of the fiercest tyrants , but the more shee was persecuted , the more glorious shee was , and shined in surpassing brightnesse of holy doctrine and life . we have heard what an happy victory and triumph shee hath carryed against all those bloody and open enemies . but now the dragon turning himselfe into another shape , and unto another stratagem , under the profession of christ furiously opposing christ ; when by the clouding & vailing of the truth of the gospel , she saw her selfe spoyled of the shining clothing of the sun ; when shee saw the moone , that was under her feet , set above her head ; when now her pastors and bishops , whom persecution could not conquer , were addicted to pompe , wealth , contention , primacy , and greatnesse ; when now she saw her selfe robbed of her crowne of twelve starres , that was upon her head , and those starres were fallen from their orbe and firmament ; when her pastors , forsaking apostolike doctrine , and striving for superstitions , and to stuffe the church with humane devises and traditions , in stead of christs most sacred institutiōs ; when she saw that not now the bodies of men were slain and wounded , as in former persecutions , but their soules and consciences were everlastingly wounded with heresies , errours , and apostasie for the truth ; now shee flies into the wildernes , now she dares not shew her face in those particular cōgregations , in which formerly her beauty & glory was conspicuous : her case now is as of a chaste spouse , who seeing a painted harlot and a bewitching whore taken into her place , and those offices of love , and duties of marriage bestowed on her , which is the wives right , shee is willing to give place , and take her selfe to a solitary and sorrowfull life , to be so unkindly cast off ; so doth the true church and spouse of christ hide her selfe from those adulterate doctrines , superstitions , and idolatries , which thrust out christs owne pure ordinances . here are two things : . what is this flight . . what are the meanes . for the flight . . this flight of the church is not a ceasing to bee , but to be seene ; for christ will have alwayes a true part of his catholike church upon earth , that shall hold and professe constantly the true faith without change . so as the church ceaseth not to bee , when shee ceaseth to bee seene , but hath a true being when she is least visible . . this ceasing to bee seene is not in respect of particular christians , but of particular congregations ; the which although they may cease , because by persecution or heresie the externall government may faile for a time , the pastors may be interrupted , the sheepe may bee scattered , the discipline hindered , and the externall exercise of religion suspended , and sincerity of religion exceedingly corrupted , yet there shall not cease to bee many godly members dispersed here and there , who shall hold the truth for substance ; and so now , though there were no or few assemblies , in which god was purely worshipped , while superstition , tyranny and idolatry usurped all places , yet many beleeving christians were reserved to christ in secret , although either not knowne , or of no reckoning in the world , but contemned and oppressed . . this ceasing to be seen in particular christians is not inrespect of their persons , as men , which are as visible as ever , but in respect of the visible exercise of gods ordinances , of the word , sacraments , prayer , and outward forme and government , which persecution had now restrained . . this invisibility in respect of visible exercises , is not in regard of the christians themselves , but of the blinde world ; for the persecuted christians may have a secret knowledge among themselves , and a secret profession and exercise of religion , and yet the blinde world take no notice of thē ; & yet the church not destroyed , nor ceaseth to bee , no more than the sunne ceaseth to shine , though a blinde man cannot see it in the day , nor a seeing man in the night , and no more than a man ceaseth to bee a man , because he is hid . now from the cause of this invisibility and flight , learne that errour and heresie is more hatefull to the church than persecution and tyranny : corruption of doctrine , and changing the truth into a lie , more straightneth and scattereth the church than sword and torments of tyrants : that drives the the church to her winges , not this ; that manifests the true church and members , but this hideth and obscureth her . let the example of the church make us wise , . to feare the dragon more when hee fawneth than when he rageth , more in his foxes skinne , than in his lyons skinne ; he is more dangerous when he would teach christians to deny the truth , than when he would force them : his wiles are more mischievous than his violence , his doctors more dangerous than his captaines . . more to feare losse of truth , than losse of wealth ; losse of the gospell than losse of goods or life . this is true godlinesse which teacheth mary to fasten upon the good part , whatsoever become of the worse . . hold him that would spoyle us of the truth , a greater robber than him that would steale our goods , an heretike worse than a tyrant . . be more carefull to hold the truth , and keepe our part in the gospell , than our portion of goods and wealth : the church to hold the truth , chuseth a poore , desolate , solitary and sorrowfull estate ; and a wise merchant will sell all to buy the pearle . but where is this care , or where bee the children of this mother , who for the truth sake would follow her into the wildernesse , who either care for the presence of truth , or feare the losse and removall of it ? where be the buyers of the truth in this age , when so many value it not worth a shoo-string ? how few feare the prevailing of popery for the truth sake , though perhaps for their peace sake , or wealth sake they had rather have things stand at a stay ? now in the meanes of the womans deliverance are five things in this verse . . the meanes themselves , two great wings of an eagle . . whence shee did flie with them , from the face of the serpent . . whither , into the wildernesse , called her place . . to what end , to bee no●rished and preserved there . . how long , for a time , times , and halfe a time . in the first are , . what these wings are . . the number . . whence she had them , they were given her . . the similitude , wings of a great eagle . by wings are meant the speciall meanes of the churches escape from danger ; so called , because they resemble the wings of the birds in a twofold use . first , as a bird by his wings flyeth swiftly from the danger , and so saveth his life , even so the lord by these meanes , foreseene and appointed by himselfe , worketh a swift escape and speedy safety in the present perils of his church . secondly , as the bird hideth her young under her wing , mat. . . so by and under these meanes the lord hideth his church , as under the wings of his providence , where she lyeth most safe and secure till the danger be over , psalme . . hee shall cover thee under his wings . for the number , they are two : enough to fly withall : no bird hath or needeth more for her flight . the church is supplyed with as many meanes of her good , as the lords wisdome seeth her need to require at all times . this number of two hath set many wits on worke , to tel us what they be . but they agree not , nor can , seeing the meanes of the churches safety are infinite . some define them to be faith and patience , which lift her from earth to heaven . some say they are the two testaments , the old and the new , in which the churches defence lyeth . some say they are the two tables , containing love of god , and of our neighbour . some , that the one is the wing of prayer , the other of charity . some , that the one is the contempt of earth , and the other the aspiring to heaven . but we need not be so acute : and , if wee should settle upon any two things , wee should perhaps misse the minde and ayme of the holy spirit of god , as most of these must needs do . the likelyest ( if we would restraine the number , and conceive it definite ) were , the providence of god protecting , and his oracles directing the woman in this speedie flight . but the number is definite for indefinite ; and two in this place , for the propriety of the subject , and metaphore : for , for a bird to have more wings then two , or fewer then two , to fly withall , were harsh and improper . not that wee are not to conceive more meanes of gods providence , and the churches safety , then two : for these two wings are the same with the seven pipes serving to the lamps , zech. . . alluding to the pipes of the candlesticke , which were seven , of which he speaketh in that place : and as the number of seaven aptly agreeth with that allusion , so onely the number of two aptly agreeth with this . but whence had the woman these things ? they were given her . the text implyeth two things . first , that the church had no wings of her owne : all her safety and defence is layd out of herselfe : as a weake woman can make small shift for herselfe against such an army of dragons . secondly , though it be not sayd , who gave her the wings , yet it is implyed they were given of god : for he is the father of lights , from whom commeth every good gift : and , he that prepared her the place , vers . . prepared her wings to flye to it : & , with him onely is counsell and strength ; he onely can afford meanes of escape and evasion ; he stretcheth out his strong and oculate providence , as two wings , the feathers of which are the truth and faith of his promise , sealed and delivered by the hand of his two witnesses ; and thus he saveth her . lastly , for the similitude : wings of a great eagle . so many phrases in this booke , so many mysteries . here is an allusion to exod. . . you have seene how i have caryed you on eagles wings , and brought you unto me . by those eagles wings someunderstand moses & aaron , their leaders : but they themselves also were carryed upon these wings . by them is meant the powerful meanes of opening a way in the sea , rayning manna from heaven , breaking a rocke for water , covering them with a cloud by day and night , &c. in this text these wings of a great eagle note to us . things : as the eagle out of her love to her young ones fluttereth and steareth them out of the neast to a safer place , when she feares danger : so the lord for the love of his church , in danger urgeth her out of her neast and rest , and leads her into a safer place , in the wildernesse ; christ out of iudea , israel out of egypt . as the eagle having gotten her young ones forth , when they begin to fly , supports them with her wings , lest they should fall , deut. . . so the lord supports his church in her flight from falling , carefully seeing to her that she take no hurt . as an eagle , especially a great eagle , hath strong wings , agill , and able to carry her in a strong flight , to flye farre from danger : so the lord in the needs of his church provides some great and powerfull meanes , and by them as by strong wings sets his church beyond al the reach of hurt and danger , thus nebucad-nezzar a great man is called a great eagle with great and long wings , and full of feathers , fit to accomplish gods word against zedekiah , ezeck . . . as the eagle flyeth high aloft in the aire , and beyond all sight of men , by the length and strength of her wing : so the lord drawes his church neare unto him , from out of the sight of men , and neare heaven , and the nearer him the further from danger . observ. . god who could save the woman by his word , without wings , doth not ordinarily save her but by wings . for gods providence excludes not , but includes meanes of safety . moses must be saved from the waters to be a deliverer , but he must be put into a basket , pitcht and prepared for him . they in the ship ( act. . ) must be saved from drowning , but they must abide in the ship , and then some on plankes , some on boards and pieces of the ship came safe to land . exod. . . god could have sweetned the bitter waters with a word : but moses must cast in a piece of wood to sweeten them . he could have divided the sea , and dryed the way by his strong word , but doth it by a strong east winde . which teacheth us not to neglect the meanes appointed by god for our good : for god who tyeth not himselfe to wings , tyeth the woman to use them when he pleaseth to afford them . hezekiah must be healed by a lumpe of dry figs. nature teacheth , that he that would reape , must sow ; he must eate , that must live ; and he must fight that would have victory . so grace teacheth , that he that would reape one harvest in glory , must sow the seed of grace in the seedtime : and he that would live eternally , must feed on christ by hearing , reading , beleeving , and obeying his word : and he that would be crowned , must strive lawfully . observ. . the woman having no wings of her owne , hath wings given her of god : which teacheth , that the church and members of it shall have wings sufficient to avoyd all hurtfull danger in due season . for our text saith god will afford two , sufficient for escape , and , wings of an eagle , to fly swiftly and make a speedy escape , and , wings of a great eagle , to fly strongly , and aloft , and far from danger . gods presence is not an idle presence with his people , but he is present to save ; ier. . . i am with thee , to save thee . the arke was a type of the church , and that was all and alwaies covered with wings of cherubins ; signifying the divine protection alwaies watching and covering the church , and spreading his wings over the faithfull , to repell any harme , further then he will turne any evill to his owne glory and his churches good . for wee must know , that all promises run with exception of the crosse : and god in his wisdome doth not alwayes give to every member of the church wings to fly from externall tyranny and persecution , but dealeth as a good husband man with his corne , some he sends to mill to grind , but some he reserves for seed ; so the lord appoints some of his servants ( as ignatius ) to the mill ; i am , saith he , the lords wheat , and now i must be ground with the teeth of lions , to become good bread ; but others are reserved for succession and growth . so as the church and her members shall not want wings for safety , if god see it not better or fitter for them to be throughly tryed for his glory and their salvation : and then , if they be not saved from the danger , they are saved in it , and by it . use. . it serves for the consolation of gods people in the midst of so many dangerous difficulties . the dragon may create the woman trouble , so as she shall want no molestation for a time : but he cannot hinder her from wings , to make an escape : seeing god hath undertaken she shall not want seasonable deliverance . if wee want wings of our owne , or our wings want strength , the lord lookes on our weaknesse , and , as an eagle , puts under his wing to sustaine us . thinke on this in sickenesse , weakenesse , wants , &c. these wings of god cannot be clipped , shortned , weakened , or broken off : which is a sure stay in all the affronts against the church by antichristian forces , who , if they could get the church from under these wings of god , would soone effect their exploits : but as soone must christ fayle , as his church : his death , and passion and all should then be in vaine . these wings greatly comfort the church in danger , by implying the quality or properties of gods deliverance : as , it is speedy , as having long and large wings : what speed was made in israels deliverance out of aegypt , when they came out all in one day , and all aegypt in one day sunke and was drowned ? it is unresistable : these eagles wings carry the church through all hazards , and enemies , beyond all reach of danger or dart ; as if the eagle had her young above the clouds and sight of men . thus the lord caryed israel through the wildernesse beyond all hazards and enemies on all sides , as if no enemie had seene them . thus the lord caryed the arke through a world of waters , waves , windes , rockes , mountaines , as if there had beene no danger at all . it is most comfortable : for besides the safety that the wing of the hen affordeth from injurie of weather and the birds of prey , how doth the wing cherish and refresh and strengthen the birds under it , keeping them warme from cold and chillinesse ? the same comforts do the lords wings of protection afford to his children . use. . this serves for instruction . acknowledge that all the wings which the woman hath for her preservation are from the lord , and a free gift of his mercy . psal. . ult . salvation is the lords : and besides him is no saviour . he is not only the sonne in the peace of the church , but the sheild in her trouble , psal. . if then we have meanes of good , ascribe them and the glory of them to god ; not to our owne industry , policy , forecast , or endeavours . neither have saints , angells , prophets , apostles , virgins , martyrs , any wings for us to hide us under . but this point we prosecuted at large in the beginning of the tenth verse . in all our dangers to fly under the shadow of these wings : as david prayed , psal. . . hide me under the shadow of thy wings : for first , here is a strong and sure hold for safety : the name of the lord is a strong tower , the righteous run to it & are saved : no power can scale it , no stratagem can win it , secondly , other creatures being pursued fly to their dennes and neasts in earth , but the churches hiding place is in heaven . psal. . . thirdly , god therefore acquaints his children with dangers , to chase them under his wing : for as the henne sometimes calls the chickes , but they come not , but if a kite or hawke be above them , then they run under her ; even so never do the saints more desirously runne under these wings , then when they are most frighted by wicked men . iacob , afraid of esa● , runs under them . david , pursued by saul , runnes apace under them , and composeth that psalme , ne perdas . psal. . . in the shadow of thy wings will i trust , till these stormes be overpast . fourthly , god therefore gives us experience of the comfort of these wings , that wee should run under them , and do as the chicks , who finding the comfort and cherishing of the wings , still run under them . psal. . . oh how great is thy goodnesse ! therefore the sonnes of men trust in the shadow of thy wings : and psal. . . because thou hast beene my refuge , i will seeke protection under thy wings . have wee in the church and land had such experienced safety under the wing of god , against the spaniards in . in the gunpouder treason , in the safe and happy returne of our prince , in all which wee were given as lost ? let us still run under the same wings . though wee see not wings presently , to escape danger and trouble , yet let us depend upon the lord who in due time will supply them . abraham had them not till the third day , nor saw them till he was in the mount , even in his deepest triall , and then the lord gave him wings of deliverance . israel saw no wings till he was in the bottome of the sea , and in the deeps , and then the lord afforded these two wings of a great eagle for their deliverance . seest thou no meanes as yet ? wayte still : perhaps thou art not yet deepe enough : but in the deepest sorrows wings shal be supplyed . ionas sees none in the deepe till the third day , nor our lord himselfe the true ionas . be sure that all the wings and meanes of safety bee given thee of god , that they be lawfull , warrantable , and good : be sure they be allowed and ordained of god : for he gives no other . be able to say as abraham to his sonne , my sonne , god will provide a sacrifice . if we want wings , satan would have us make stones bread . esau wanting wings will make himselfe a paire , by selling the birthright for present maintenance . saul wants wings of escape , and provides them from the witch of endor , and from her takes advice and helpe . nay peter in the sight of christ , if he want wings to fly out of danger , will make him two wings to save himselfe by , by denying and forswearing his master , gehezi will get wings by lying and deceiving : and so do many tradesmen : but these wings are not given of god , but of the devill . against all such unjust and impious meanes wee must hold the resolution of those godly men ; if the lord should forsake us , wee will not do this ; i will not seeke to the devill , nor to the witch ; i will never owne the wings and meanes which come by lying , swearing , deceiving , sabbath-breaking ; i will use the wings of faith and confidence , of prayer and patience , the wings of piety and holinesse , and these weake wings of mine shall leane upon the strong wing of god , til his appointed time and deliverance come . learne , when it is lawfull to fly in persecution ; namely , when god hath given wings to fly withall : but the woman must not fly before she have wings . when thou hast wings , thou mayest use them . quest. how shall wee get wings to fly from danger ? answ. . become eagles , and you shall have eagles wings : so christ calleth the godly , luk. . eagles . first , to fly aloft , and lift up our neasts , even in the rocke : converse and dwell in heaven , and there hide our selves . secondly , to be of sharpe and strong sight , to see our meat a farre off , to fetch the promises from farre and feed on them as present , to behold gods face in christ , cleared as the sunne in his strength , by the eagle-eye of our faith : thirdly , not to be wearie of flying , or faint in wayting , but renew our strength as the eagle , psal. . and goe and grow from strength to strength : fourthly , where the body is , thither to resort , luk. . . follow after christ , and frequent the places and meanes where he is preached , fly after him by holy thoughts and desires , ascending to heaven where he is . to get wings to fly danger ; be sure of a commandement and warrant , as ioseph for the safety of christ , his wife , and himselfe , mat. . and as elias , fly for thy life into the wildernesse , when thou art sent . first , heare that voice , get out of her my people ; and that , esa. . . get thee into the chamber , my people , till the storme be over . fly to god by earnest prayer . he that wanteth wings to fly to god , wanteth wings to fly danger . first get the wings of a dove to fly to god , and then shalt thou get the wings of an eagle , psal. . . fly from sin by the wings of repentance and godly sorrow . thus iohn baptist commanded the jewes to fly from judgment to come , mat. . , . this is the way to fly present wrath : else thy flight will be to little purpose : flying frō a lyon thou meetest with a beare , and it is like the flight of amaziah , king. , . who fled , but death met him in his flight . from the presence of the dragon . ] this is the second generall in the verse . quest. how can the woman fly from him , whose throne is in al places , being the god of the world , and himselfe every where compassing the whole earth ? and if she fly any where among wicked men , it is but to fly from the divel to the devill , her state is not bettered . besides , is she so swift to fly , that the divell cannot overtake her ? answ. this flight from the dragon is not in respect of place and bodily motion , but in respect of state and condition : so as here wee must not understand a change of place , but a change of condition and ornaments . it is not an absolute avoyding of the dragons presence : for both he and his army ever compasse the saints ; but it is respective , namely , from his deadly power in persecuting ; as when the power of tyrants is so restained , that they cannot reach and overtake the saints , to murther and destroy them , as formerly in the dayes of heathen emperors . the woman could never fly from satans temptation or molestation , but by this flight might & did avoyd the serpents face , that is , open persecution and tyranny , as paul was saved from the mouth of the lion nero. tim. . . the sense then is , that the church was now more safe from open persecution and oppression than before , called here the face of the dragon ; as they that fled out of jerusalem , ( act. . . ) fled not from the temptation of the devill , but from the reach of the high priests . object . but you say that the text and this flight is to bee understood of the times of antichrist ; and was there ever more horrible spoyle and tyrannie against the saints and faithfull christians than all that time ? was ever the dragons face more furious than in antichristian religion , which never met with any godly man of any degree , whom they spared ? answ. antichristianisme being contrary to christianity , must bee most cruell and fierce , as that is most meeke and peaceable ; so was it ever an apollyon , and destroyer of gods saints ; but , first , not in open profession of hostility against christ , as the imperiall dragons ; the antichristian dragon is as fierce , but he hides his face , and under a colourable pretext and profession of christ , destroies christ and christian profession ; antichrist comes not like a turk , with a flag of defiance against christ , but like an herodian , pretending his worship , intendeth his murther . secondly , for the time of the blacknesse of popery , though they persecuted to death all the professors of the true religion , whom god had set out in the severall ages to witnesse his truth , and to confirme the rest of the saints , yet the lord hid most of the saints from their rage and fury ; the intentions of antichristian enemies were bloody and tyrannous , but the lord by preserving his church , caused them to faile in execution , because hee kept them from the face and knowledge of the dragon , and saved them from the mouth of the lyon ; experience hereof was manifest in queene maries dayes , in the massacre of ▪ and gunpowder treason . into the wildernesse . hither doth the woman flie ; and it is called her place , appointed her by god for her safety . of this wildernesse wee have spoken at large , verse . and will now onely note this lesson ; that the woman , the true church is not alwayes glorious , but alwayes safe . she is not alwayes glorious and externally conspicuous to the world : for sometime she is hid in the wildernesse , in an afflicted and sorrowfull condition ; was not the church hid and obscure , when as cleare an eye as elias could not see it , yet were . reserved ? was shee not hid and inglorious in christs time , in a few obscure persons , ioseph , mary , simeon , a few shepheards , fishers , women , publicanes , and other meane & despised persons , persecuted , excōmunicated by the priests , scribes , pharises and elders of the people ? was not the church obscure under the heathen emperours : when the pastors were slaine , the churches spoiled , the scriptures of god burned , no christian suffered to live ? no sooner was any knowne , but accused ; no sooner accused , but condemned and executed . in the ages next to them , the whole world wondred to see it selfe so suddenly become an arrian , a●d that there were in the world scarce five catholike bishops , who durst shew themselves in that age ; where was now the glory of the church ? hilary a bishop in france , living in those times , about the yeare tels us where then we might finde the church : if any would finde the church , ( saith hee ) it must not bee in houses , temples , cities , but in prisons , mountaines , dennes , desarts and caves of the earth . but shee is alwayes safe : for , first , if shee cannot be safe in the city , shee shall bee safe in the wildernesse : god provideth a safe place for her . secondly , the purpose of god for the safety of the church cannot bee altered or abrogated by all the enterprises of the enemies ; for his counsell must stand ; and therefore let pharaoh slay all the infants beside , moses must bee preserved alive by his owne daughter , in his owne bosome , to be a deliverer , the onely thing hee would prevent : let herod slay all the infants under two yeares old , hee shall misse of him whom he seekes . thirdly , gods high account of his church makes her alwayes safe , as the signet on his hand , as the apple of his eye : the church is as the lords wheat ( saith augustine ) and shall be kept in the lords granary : if aegypt bee not a safe place for moses , he appoints him midian to flie into : if iudea bee not safe for the childe , he shall bee safe by a flight into aegypt ( a wildernesse in comparison ) till the appointed time . athanasius , who dyed in the yeare . speaking of those that were hid from the persecutions of those times , said , the childe was preserved whom herod sought to destroy . fourthly , gods wisdome makes it healthfull for the church sometime to bee hid , that shee may alwayes bee safe ; for else the whole world would fall upon her all at once , and utterly destroy her . which serves to remove the brag of the papists concerning their church , and their brand and scandalous imputation against ours . for their church they prove it the true church , because they have had a perpetuall externall splendor , and a continuall glorious visibility , and a true noted and famous succession of pastors and professors since christs ascension till this day . to which i answer two things . . it is false , that the romish church hath held a true succession , either in doctrine or persons ; for two reasons , first , because there is no part of popery , wherein it dissenteth from the reformed churches , which is neare the age of christ and his apostles , but came in by patches and pieces many hundred yeares after , and some points very lately , till the whole antichristian chaos , and confused body was made up : i might instance in their latine service , transubstantiation , communion in one kinde , worshipping of images , prohibition of ministers marriage , and the patching together of the severall shredds of the masse , with a number of other new devises , cōfessed by themselves to stand onely by the churches constitution , and not by authority of the scripture . secondly , as that argues their doctrine not successive from the apostles , so they have no true personall succession from them : for there was not a papist in the world for the space of sixe hundred yeares after christ , nor any father , councell or learned man in all those ages , who held the same points of popery as now these doe : this hath bishop iewell unanswerably discovered in . points , and master perkins in thirty nine , in his learned probleme against iodo●us coccius . . another thing i answer to their bragg , is , that if it were true as they say of such perpetuall glory and visibility , then could they not more strongly conclude themselves a false church , seeing the true church of christ must flie into the wildernesse many hundred yeares from the fury of antichrist ; unlesse they can make it appeare , that a perpetuall glorious externall splendor , a perpetuall visible head , and the most domineering monarchy in all the world comporteth with the abject , desolate and retyred estate of the wildernesse , a place full of annoyance , wants , obscurity and solitarinesse . for their brand and challenge of our church , that wee cannot derive the pedigree of our religion beyond luther , nor shew where it was , nor the names and persons of any that professed it : to this i answer , . with tertullian , quod antiquissimum , verissimum ; that which is indeed ancientest , is of all other the truest ; and wee hold our religion from the ancient patriarkes , prophets , and apostles , therefore it is the true religion , and hath a true succession in doctrine , and consequently of persons ( suppose wee could not name them ) because it is the religion and faith of the woman in the wildernesse , which sometimes antichristian tyranny suffred her not openly to professe : she flyeth into the wildernesse , according to gods word , to hold and preserve it to all succeeding ages . object . but if you have so true a succession , why doe not you name them . answ. this miserable shift of the jesuites apparently argues the desperatenesse of their cause , and is like a crayfish , which hath more picking than meat ; a very tricke and triviall inconsequence , to call us from the cause whereof they are weary , unto persons ; as if wee had no sounder arguments for the truth of god , and verity of our religion , then from mens testimony and succession : we know , that if we receive the testimony of men , the testimony of god is greater ; and professe as the samaritans to the woman ▪ we beleeve not our religion for any mans word , or any womans , or because any hee-pope or shee-pope saith it is so , or contrary , but because wee have heard christ himselfe speaking in the scriptures . wee take our religion as wee take gold , not onely or chiefly by the sound , but by the touchstone and ballance ; and we have learned in our creed , to beleeve the catholike church , though wee see it not . and because contraries make one another more perspicuous , i would aske them , whether wee may not beleeve that the towre of babel was built , unlesse wee could name all the persons that brought brick or lime to it , all the masons , all the labourers , and workmen that were upon it ; or whether wee may not beleeve , that a tree is growne , unlesse wee know the person , the name , the particular time and houres of the planting , sprowting , and growing of it : doubtlesse , if wee did not know when , and by what degrees , or by what persons and workmen their romish babel is built and reared , yet wee see and must beleeve that it is built . and suppose wee did not know ( which in most essentiall differences wee doe ) the persons , nor the very period of the time when every branch of the tree of antichristian heresie did begin to sprout and bud out ; yet our eyes see , and we must beleevè , that the tree is deepe rooted , large spred , and growne tall and thicke : and were it not most absurd , that matter of divine truth must not be beleeved , unlesse wee can name all men that ever spake or beleeved it ? but to hold them to short and manifest reason , i conclude in this forme ; whatsoever church hath a true succession of doctrine from christ and his apostles , hath also a true and perpetuall succession of persons , whether that succession bee visible and nominable , or no : but wee have true succession of doctrine from christ and his apostles , as by the scripture wee are ready to cleare in all points ; and therefore wee have true succession of persons , whether wee can name them or not : by which reason wee bring them backe to the matter and cause , whence they are willing to slide , by bringing us unto persons . . i answer : if wee were not so able , as by gods grace we are , to answer them calling for names , this were not to bee laid to the charge of our religion , but of theirs ; seeing the craft and tyrannie of their antichristian synagogue hath made our search more laborious : for they have chased the church into the wildernesse , and forced her to hide her selfe out of sight , and then aske us for all those names that fled into the wildernesse , and lived , and dyed there many hundred yeares since : they burne the persons and records , and then call us to account to shew them their murders : they oppressed their persons as heretikes , and suppressed their workes as hereticall , and used all cruelty and craft to extinguish their names and memories for ever , and now shamelesly they call upon us to put life into all those asnes , whose blood their cruell hands have spilt upon the face of the whole earth : and whereas the names which they call for , are to bee had out of history , themselves by falsification of all antiquity and story , and by shamelesse purging of all bookes from all truth which might make against them , have made this taske more difficult , and themselves not more insolent than fraudulent . . i answer ; that there was never any age since christ , wherein our religion ( in what it is substantially contrary to popery ) was not taught and professed , & must needs bee more ancient than the now roman faith , yea , the only true catholike faith , from which theirs is a catholike apostasie . this assertion they have proved abundantly : . by doctor white in his way to the church , digress . . where hee hath cleared , that from the yeare . ( before which there was no substantiall or fundamentall innovation received into the church , though some corruptions were creeping in before ) till the present age , there was no halfe age wherein hee nameth not sundry the teachers and professors of our religion , and resisters of the papacie while it was in the shell . mee thinkes the jesuites should answer something to those names , before they call for more . . the same is further cleared by one of themselves ; whose witnesse is the stronger , because it was the testimony of an enemy and inquisitor , as is judiciously noted by that learned and worthy bishop , doctor vsher , in his booke de statu ecclesiae , cap. . pag. . there were ( saith reinerius the inquisitor ) many sects of heretikes in times past , but none ever were more pernicious to the church of god , than that of the waldenses , or pooremen of lions , for three causes . . because of the continuance of it ; sor some say it was from sylvesters time , and some say it was from the apostles themselves . . because it was more generall , for there is almost no land , wherein it doth not spread and creepe . . because all other , by some foule blasphemy against god , make men abhorre them , but this hath a great shew of piety ; for they live justly before men , and beleeve all well concerning god , and all the articles which are contained in the creed ; onely they blaspheme and hate the roman church , and the multitude is easily drawne to beleeve them . this is the testimony of a popish inquisitor ; whence i inferre thus : if these men held the whole body of religion now maintained in the reformed churches , and the same positions against the roman religion , which wee doe , ( as is undeniable by their confessions , catechismes , and commentaries upon the grounds of religion ; manifest , as else where , so especially in that late and worthy booke intituled , luthers fore-runners , or the history of waldenses , strangely reserved by god for these times ; the same also is apparent in the articles objected against them by the inquisitors , set downe by papists themselves , and for which these godly martyrs lost their lives by hundreds and thousands ) if they were so ancient as from the apostles , or sylvester . ( a circumstance not to bee contemned ; ) if they were of such just life and sound beliefe , as the enemy reports them to bee ; if they were so many in number , and so dispersed into all countries , and so assisted , as none durst stop them , for the multitude of their favorites : if reinerius himselfe say true , that himselfe being often in the inquisition , and present at their examination , found forty churches in his walke infected with that sect ; and in one parish of cammach were ten open schooles of them ; if at one time were observed eight hundred thousand persons that made profession of the faith of the waldenses . i would now aske a jesuite , whether his fellow hath not named him persons enough in all ages , of such as ever since christ held and maintained , and sealed with their blood our faith and religion ; and whether any credit is henceforth to bee given to his fellowes , who say that our religion was never heard of in the world till luther , and was but sixe yeares old when king edward the sixt dyed ; but every thing is nourished by that , whereof it is bred ; and their religion being a compact of lies , must bee upheld by lying whereof it is framed . . i answer : there was never any age since christ , in which the popes headship , the maine pillar of popery , hath not beene resisted as hereticall , and contrary to orthodoxe religion : the jesuites have names enough in that learned booke of doctor crakenthorpe , entitled , of the popes temporall monachy ; who , as if hee had intended to prevent the papists unreasonable demaund of names , hath cleared by many names in every century since christ , that the popes temporall authority was resisted , and by whom , and that the sandy foundation of it , namely , the pretended donation of constantine , is but a fiction , and a trick of a false finger , by which popery hath beene , through outfacing , supported a long time . i need hold no candle to this torch , onely i wish the jesuites to answer those names , before they call for more , or else they must goe shorter by the head . . there was never any age since christ in which the pope was not detected and proclaimed to bee antichrist ; before his appearing , implicitè , and after it , explicitè and expresly . this i have ready to prove by names in al ages since christ , in way of cōfutation of a jesuites booke sent to mee to review , who impudently affirmeth , that luther was the first that called the pope absolutely antichrist . . the church is ever safe as the arke on a world of waters , christ is the pilot. . none can take her out of his hands , iohn . he is stronger than all . . he knowes who are his , and where , and how to deliver them . quod inimici in perniciem machinantur , deus convertit in adjutorium : feare not the tumults of princes nor antichristian forces , so long as christ is in the ship it shall not miscarry . to be nourished . ] the fourth generall in this verse , is , the end why the woman fled into the wildernesse : and that is , both to be preserved safe and provided for there . and this place is an allusion to the ancient story of the former jewish church , whom , when she cannot be safe in aegypt , god brings into the wildernesse , where not having any provisiō by ordinary meanes , he doth extraordinarily feed her by manna from heaven for the space of forty yeares . and thus he dealeth now with the church of the gentiles under the antichristian tyranny , heavier then that of aegypt : when the woman can finde no safety or peace amongst men , in the publike profession and exercise of christian religion , the lord retyres her into secret places which afford her private exercises of religion , and in this hidden desert , and afflicted estate provides secret meanes of her feeding and safety . the church of god and every member in the most hard times and desert condition shal be assuredly fed and provided for . of all places the wildernesse was most unlikely to afford food and provision , where was neither sowing nor reaping , planting nor watering : the earth affords them neither fruit nor corne for forty yeares : and now the lord affords them for one yearely a dayly harvest , not of corne but of bread , not from earth but from heaven : he spreads for them a large table in the wildernesse , and feeds them with dainty food and quailes at his pleasure . so elias flying from iezabel was sent by god into the wildernesse , where he might seeme more miserable , as exposed to famine , a more dreadfull death then the sword : but he fled to be fed there , and the ravens shal be his stewards and caterers , before he shall sterve in the wildernesse . the truth of gods promise cannot faile . psal. . . trust in the lord , and thou shalt be fed assuredly : and vers . . the upright men in dayes of famine shall have enough . psal. . . he withholdeth no good thing from them that walke uprightly . he should deny his truth , his faith , himselfe , if he should not feed and provide for his : and therefore , if all fields should faile : and the whole earth grow barren , god cannot fayle but feed those that trust in him . gods power confirmes it : who is not tyed to ordinary meanes , nor limited to places , nor hath bound up our life in the fruits of the earth ; but man lives by every word of god ; not only ordinary , but extraordinary : so as if men will not , or cannot feed elias , ravens can and shall . and all that he can doe with meanes , he can without them . his love is to his owne as unchangable , as his power is infinite . he may alter their place and state , but not his love . he may change their condition , but not his owne affection . and if the love of the creature be so bountifull and communicative , how can there be any lacke in his love , which is a full sea and fountaine , and all affection in the creature to his is scarce as the drop of a bucket ? his neare relation to his church causeth it . every man provides for his owne family ; else he is worse then an infidell . tim. . . wee belong to gods houshod and family : and if an evill father can and will give good things to his children , much more our heavenly father . he will blesse and feed his inheritance , psal. . . and if there be no master but will maintaine his servant in his own work , much more will our lord and master in heaven . his infinite wise providence , who mingleth his chastisements with mercy , and crusheth not his church out of measure , nor tramples her under his feet , when he suffers men to trample on her , it is enough to bring her into the wildernesse , and that not to starve her , but to provide for her . he leads her thither , but leaves her not there : but as a father , affords her meat and cloth , and at last provides her an inheritance . object . but gods people are often in want , hunger , thirst : as , lazarus , paul , the apostles , and christ himselfe . answ. god who would not allow beggers from dore to dore ( which is against all order ; and rules of charity ) hath ordeined there should be poore alwaies with us , to be examples of their patience , and objects of our charity . and many of these the deare servants of god may know great want and scarcity : so did the church . heb. . . because corporall benefits are not alwayes , not to all the godly allowed in any great measure , but then only when gods glory and their owne salvation call for them . but , what they are scanted in temporall things , they are supplyed in spirituall , which they alwaies certainly injoy . and when they are most scanted , they are not forsaken , but have enough to bring them home , and are denyed only of those things which might proove burdens . now this serves to comfort the saints in want , and to cherish our faith . for first , what the lord will do he can do , and wil do all for our good . secondly , his providence is waking when wee sleepe . manna shall fall in the night , when israel sleepeth . god watcheth to feed his church , when she sleepes . he watcheth for mordecai , when he sleeps : for the babe and his mother in the night when they sleepe . thirdly , his absolute soveraignty and power may make the wildernesse our portion for a time : he may pitch us here or there , in a faire place or in a foule , in a moyst or in a dry : and wee must be willingly disposed by him , whose wisdome over-reacheth ours . fourthly , when all meanes are turned against us , he is most able and willing to succour us . ioseph and mary shall have gold and precious things brought them a farre off , when they thinke not of it . let us therefore labour to see our want of faith , our greatest want : and if we know not what to do , let our eyes be toward him . and if our thoughts be inquisitive as isaac , how shall i do for this or that ? or where is the ram ? say to thy soule as abraham , my soule , god will provide . now stirre up thy faith , which leaneth not on meanes , or things seene , but on the naked word . abraham leaned only on gods truth and power , when al was contrary , rom. . . this may provoke and encourage every one in the study and practise of piety , which hath so sure a reward and patron . and though wee may not serve god for temporalls , as hypocrites can do , yet wee must honour him who hath undertaken the care , not of our inheritance only hereafter , but of our present maintenance : and love him unfainedly , who makes good unto us even the promises of this life , made unto godlinesse , aswell as of that to come . and though this may seeme a smaller mercy , because it is so common to the worst , yet it is not common to enjoy temporalls in the promise , which makes them sweeter then ordinary , even the love-tokens of a father , and not the wages of an hireling . this may assure the church and members , that in the hardest times of straightnesse and persecution they shal be spiritually fed ( which is here chiefly aymed at . ) for all the adversary power of antichrist , or dragons , cannot hinder god from providing and preserving to the church faithfull pastors , secretly and conscionably to feed the woman in the wildernesse , in season and out of season . and as none can send pastors but he , so none can hinder the pastors whom he sendeth to dispense his allowance : whom he furnisheth , raiseth , and protecteth till his worke bee done , and the churches need supplyed . the starres are in his hand : who then can hinder them ? but if they could intercept his messengers , they cannot hinder himselfe , who can and will by himselfe feed the woman , if all means else should faile : as eze. . . i will feed them my selfe . and if himselfe feed not , all ministeriall labour is but lost . quest. how doth the lord himselfe feed the church ? answ. . by the word of his grace : he leadeth his sheepe into the greene pastures of his wholsome word . by writing his word in their hearts , and carrying his law into their secret parts . he onely who hath his chaire in heaven , can teach the heart . and who can hinder his strong arme and mighty power , or the might and power of his word which is omnipotent as himselfe ? or who can stand in his way to hinder his accesse into a beleeving soule ? as he did with his ancient people , so still he feeds the church with bread from heaven , by the gracious gift of his sonne , whose flesh is meat indeed and whose blood is drinke indeed : even that onely true manna , and bread from heaven . he is the gift of god , ioh. . if thou knewest the gift of god. this is that shepheard mentioned , ezek. . . i will set up a shepheard , and he shal feed them even my servant david . and , if christ will come in and feed in and with a beleeving soule , who shall hinder him ? he will feed her by his spirit of grace , who is greater in her thē the spirit that ruleth in the world : his office is , to open the heart , to worke faith , to bring in holy light and illumination , and light of consolation , to bring things into remembrance , to uphold by his mighty power to perseverance and salvation , against all the adversarie powers of it . pet. . . see hence , what a bootlesse thing it is for enemies to strive and struggle against the word and truth of god. the woman must be fed even in the wildernesse . first , where god hath any called , or to call , his word shal be taught , either openly or secretly . secondly , christ compares the course of the gospell to the course of the lightning , which flyes swiftly and suddenly from one side of heaven to another , and cannot be stopped : for the gospell passeth , and is protected with divine power . thirdly , how impossible was it for all the tyranny and policy of the devill and flesh , to hinder the power of the gospell in the most tyrannicall times of heathen emperors ? how miraculously and fully was the church fed in that wildernesse ? but in this wildernesse mentioned , a wonder it was , that so many ages of antichrist , the enemies having as many eyes as argus , and as vigilant to destroy and root out the memory and mention of sound professors , and wanting no will nor humane power , yet could not prevaile but that the darkest and most violent ages of popery yeild us witnesses of the truth ; in whom wee see , that the woman in the wildernesse must be fed . in our fathers dayes it was a wonder , that those hot and fiery dayes of queene mary wasted not all that sincerely stood with christ against antichrist and his breadden god . and when they threw down all the meanes of knowledge and instruction , how admirable was it , that so many poore soules did steale up so much knowledge and resolution , as to be invincible in maintaining and suffering for the truth ? who sees not , that the woman in the wildernesse must be fed and provided for ? this makes the enemies at their wits ends : they cannot worke wisely enough to destroy her : but ascamomile , the more it is pressed , the more it spreadeth and riseth up . this makes the church impregnable . no hold in earth so strong but may be wonne , if not by sword , yet by famine : onely this fort cannot be famished . all the inquisitions in the world cannot intercept her food . antichristian forces may besiege her , but cannot take her , &c. this sets them in a rage : they give her bread of affliction to eate , and teares to drinke , she thrives with it : they give her ashes , and mould up her bread with them , and give her blood to drinke , she is in better plight with that then kings children with dainties . thus god confoundeth them , and convinceth them that they even fight against god , who makes the blood of martyrs the seed of the church , he makes poison feed her : for she must be fed . a time , times , and halfe a time . in these words is the fift generall in this verse , namely , the time how long the woman was fed . the lord , when for the sinnes of the church he was urged to bring some severe rod and correction , that he might expresse his remembrance of mercy in judgment , and shew that in love and measure he meant to chasten , used to foretell the very time of deliverance , before the misery was inflicted . thus the expiration of that great oppression of israell in aegypt was foretold about . yeares before it began , that they must be strangers . yeares . num. . . israel must walke and wander in the wildernesse forty years according to the forty dayes of searching the land . the babylonish captivity was for continuance of seventy yeares long before signified , and then to determine and expire . the bondage of the jews under syrian tyrants was precisely foretold to last sixty and two weekes . so in the new testament , the sorest oppression that ever befell the church , namely by antichrist , is in these words before hand described for continuance and determination . for , that the persecution of antichrist , and the time of it , is here noted , is the consent of interpreters . for the text denyes it selfe to be meant of the turkes treading the holy city jerusalem underfoot : because the two prophets must helpe her : now what can two prophets do against turkish tyranny ? it is not prophecy can represse them , but sword and power , with which he comes armed openly against christ , and not by under-hand seduction and lyes , which must be resisted and conquered by prophecy . but where and when the period for beginning and ending of this time is very obscure , and perhaps as yet unknowne to man ; the spirit of god being more willing to lead us in the search , then in the knowledge of the seasons put in his owne power . act. . . i have collected what my most diligent search of this high mysterie can attaine , into these propositions . propos. that this time , times , and halfe of time , is the same duration with the two and forty months , chap. . . in which the holy city , that is , the church ( resembled by jerusalem ) shal be troden underfoot , namely , by antichrist , sitting in the temple of god , by subtilty and tyranny , boasting himselfe to be the head and universall monarch of the church . and , the same number with three yeares and an halfe of antichrists reigne , prophesied by daniell , chap. . . which being yeares of yeares come to the same reckoning . and , the same number with the dayes , which wee have expounded , vers , . which being to be meant of mysticall and propheticall dayes , wee have just so many yeares of antichrists tyranny . . propos. in this time the spirit of god alludeth to the persecution of antiochus , a type of antichrist , whose tyrannie as it continued a time , times , and part of time , that is , three yeares and ten dayes , dan. . . ( understanding civill and naturall yeares ; ) so shall the tyranny of antichrist last ( of propheticall yeares ) a time , times , and halfe a time , that is , three yeares and about an halfe : for the apostle iohn not easily departed from the septuagint , for the great honour it was then in : and . want eighteen dayes of three yeares and an halfe ; because for the elects sake those dayes must bee shortned . besides , some learned observe , these propheticall yeares must not bee meant of lunar or iulian yeares , but aegyptian , in every month of which are onely thirty dayes ; and so reckon , because the church was now in spirituall aegypt . . propos. this terme cannot bee meant of three naturall yeares and an halfe , as papists in generall assigne the commi●● of antichrist but to three yeares and an halfe , and after his destruction christ must come at the end of . dayes : for , . antichrist is come already many hundred yeares since ; for , did the mystery of iniquity in pauls time prepare the way for the sonne of perdition to enter , and is there after sixteene hundred yeares no more preparation at all then before ? besides , did only the roman empire with-hold in the apostles time , which many hundred yeares since is dissolved , and translated to germany , and is hee not already come , he that hindred being so long since taken out of the way ? . if it were literally meant , all men in antichrists time might exactly know the day of judgement ; contrary to our saviour , of that day and houre knowes no man , no not the angels . beside that , christ foretold of the dayes before his second comming , that it should be a secure , merry time , and age of eating , drinking , making merry , and marriages , and not of such troubles , battels and persecutions as they agree to be in the dayes of antichrist . . the litterall time of three yeares and an halfe , is not halfe proportionall to the great workes which they say antichrist must doe : hee must ( say they ) sit in the temple of jerusalem , perhaps hee must build it up in three dayes , which salomon , having all things prepared and ready , was finishing seven yeares , and zerubbabel was repairing . yeares : this onely worke will eate a great hole in his time assigned ; if wee can conceive it might be finished in the whole . hee must call and perswade all dispersed jewes through the world , to gather themselves to him , as to their messiah : this they may thinke may be done in a moment , but wee thinke three yeares and an halfe too little for it . he must build up rome , burnt by the ten kings , and sit there as monarch , the bishop of rome , and all his being expulsed : what ? will the pope , and cardinals , and princes be so faint-hearted , as to leave the cause , the city and holy seat so soone as he lifts up his finger ? me thinkes it would call for three yeares and an halfe to doe this busines . he must slay three kings of aegypt , lybia & aethiopia ; he must conquer seven kings more ; hee must destroy all churches in the world ; he must by force of armes expell the great turke out of syria , the great persian out of the east , great cham out of the north , great prester iohn out of the south . this stripling of three yeares and a halfe must conquer all the world , which no man can post over in farre more time : and what a dead sleepe shall all the monarchs , kings , and emperours of the earth be in the meane time , who could scarce in that time , if they were never so willing , resigne their states to him ? many mo great acts must antichrist doe in this stinted time , perhaps in a moment ; and undoe ( if we beleeve the fable ) what the whole power of earth hath beene setling many thousand yeares . these and the like absurdities make the learned papists give up this legend . alcasar in his vestigation , pag. . saith , to take these numbers of dayes , yeares , & months , as they soūd , nequaquam stilo aenigmatico quadrat , agrees not with this mysticall writing of s. iohn : ribera another jesuite rejects bellarmines opinion of . dayes after antichrist for the end of the world : hentonius a papist , against the dreame of three yeares and an halfe , in his preface to his translation of aretus , saith plainly , it is impossible that antichrist , in so short a time of three common yeares and an halfe , should obtaine so many kingdomes and provinces . let us then looke to these deceivers , who would hold us off from beholding the antichrist of rome , and are willing wee should seeke his rise many yeares after his ruine . . propos. it is easier to define , where it begins not , then where it doth begin : and this rejecteth many opinions and conjectures concerning the beginning of this terme : as , first , that conjecture of sabbaticall yeares , or yeares of sabbaths , beginning at iohn baptists death , and was the whole time of the three hundreth yeares persecution , till constantine the great , which was just . yeares ; master fox his conceit . and the conjecture of sabbaticall yeares of a latter persecution , beginning in the yeare . when the turkes power was inlarged , and the holy city trodden under foot ; which lasting . yeares ( for so many the yeares of weekes amount to ) they had beene ended about ● . yeares since , which they are not , and the turkish power stands in the easterne part stronger than ever , and the woman not eased of it . another conjecture of iunius and the magdeburgensis , is , that it began at christs passion ; against which , are expresse words , rev. . . and . . i will shew thee what shall bee hereafter . againe , then had this time beene expired in boniface . who began his raigne in the yeare of christ . from which number take thirty foure yeares of christs life , and there remaine . but this time is not expired ; nor the treading of the holy city ended not in boniface , but is still trodden downe , and antichrist sits still in the temple of god , neither is the woman yet got out of the wildernesse . neither doth this time begin presently after the revelation of it : for there must come betweene , the womans dwelling in heaven , the cloathing of her with the sunne , the crowne of twelve starres , the treading of the moone under foot , the assault of the dragon , the birth of the manchilde , the foyling of the dragon , and after all these the flight , ( as wee have heard ) and all these are not done on a sudden , but require many hundred yeares for their effecting . . propos. if it cannot bee knowne certainly unto us à priori , who have not seene the accomplishment and conclusion of this prophecie ; yet it shall bee knowne to the church à posteriori , as other parts of this divine revelation are by the events and performance . some godly men have conjectured à priori , and set downe their opinions ; which how farre they carry truth , time will discover . i will onely alleadge three late writers , and leave their opinions to your consideration . . of pareus , who on revel . . saith , if it were lawful for him to conjecture , hee would say this terme might begin in the yeare . when boniface . gate up into the chaire of pestilence ; and then it must end in anno . but that of this terme ( saith he ) god will cut off some for the elects sake . . of moulin a french writer , in the booke intituled , the accomplishment of the prophecies , dedicated to his majesty , who begins the time in the yeare when the pope laid the foundation of his temporall empire , anno . to which number if ye add these . yeares of this hierarchicall kingdome and empire , it must last to the yeare . of christ , according to which reckoning it hath . yeares yet to come ; but that ( saith hee ) of this time some may be shortned for the elects sake . . of learned brightman , who supposeth it to begin about the yeare of christ . and to expire in the full account about the yeare . & yet these daies , as neare as they be , for the elects sake may be shortned : for on chap. . . he tels rome , when shee kept a jubilee yeares ago , that within a jubilee of yeares from thence shee should keepe a jubilee , not so much for her owne joy as the joy of all gods people over her , who shall rejoyce in her utter destruction , and therefore shee had more need intend her funerals than jubilees . how true this is he knows who inspires his speciall servants : onely wee see greater likelihood of it every day than other : the lord hath said it , wee must waite and pray him to hasten his owne worke for the joy and deliverance of the church . . propos. in all these difficulties and differences among the most learned , scarce one consenting with another in the period of entrance , i add the last conclusion , that the safest opinion of the most modest and learned is , that a number finite is put for an indefinite ; and that this number is indefinite , not that it is not certaine and defined to god , but that it abides undefined as yet , and uncertaine to us for the terme of beginning and expiration . this is the judgement of the modest and learned bishop abbot in the . page of his demonstration against antichrist . it is the judgement of bishop cowper : in this opinion rests that learned pare us , because he saith hee findes not a better , nor safer . to these agreeth to stanus , and other the soundest of our writers : and in this the safest and soundest i also will rest . now to sundry observations which wee have noted concerning the time , on verse . wee will briefly add these following . . no sorrowes or afflictions can steale upon the church , but all are knowne , foreseene and determined by god. here the woman chased into the wildernesse , is knowne of her lord ; the place provivided by him , and shee in it provided for all the time : her state is hidden to the world , retyred in her selfe , but not hidden unto god , but by him she is hidden in the chambers of his providence during all this tyrannie and raigne of antichrist . in all our sorrowes and restraynts consider , they are foreseene of god , and we are not unseene in them . let us with hagar in the wildernesse say , thou god seest mee : have i also looked after him that seeth me ? . god hath measured all the afflictions of the church ; that although tyrants may disturbe and hinder pure religion by force and violence , yet is it but for an appointed time : antiochus may interrupt jewish religion , and bring in swines flesh into the temple , but it is but for three yeares and ten dayes , a time , times , and piece of time . antichrist that great apollyon may make havocke and ●●ead under foot the holy city , but it is but for . moneths , a time , times , and halfe a time , even three propheticall yeares and an halfe . iezabel wasts the church , and causeth the prophets to hide themselves in caves , and flie for their lives , but it was but three yeares and an halfe in the letter . the jews may bury christ in the grave , & rol a stone upon him , and seale , & watch the sepulcher , but they can keep him down only three dayes . know that what affliction soever thy selfe , or any member , or the whole church sustaineth , it is not endlesse : neither shall the whole nor parts suffer one houre more then gods wisdome hath assigned . the proudest waves cannot passe those bounds and bankes , which gods power hath set them . all the sorrowes of the saints are by gods divine power overruled , to their good and safety ; to preserve them from some present danger , spirituall or temporall , and to chase them under gods hiding place , as david , psalm . . . truly may the woman say , periissem nisi periissem , i had not beene safe if perill had not driven mee into the wildernesse : and did not the lord see his church safest in the wildernesse , he would not suffer her hid there the greatest part of the time of the new testament : he over-ruleth death it self to be the greatest of al deliverances . . in all the sufferings and oppressions of the woman , this comfort abideth by the godly , that shee is not left of god , nor destitute of his presence , nor of his providence for supply , nor without a promise of deliverance , nor without faith of the accomplishment , nor without a joyfull assurance that the time of this oppression is not farre from expiration . verse . and the serpent cast out of his mouth water as a ●lood , after the woman ; that he might cause her to be carried away of the flood . the woman chased out of sight , being now in the wildernesse , in a close and secret dispersion in corners : but this contents not the dragon , that shee is out of sight , because she yet is and hath a beeing ; he is still unquiet , because she is not brought to utter havock and confusion ; he would afford her no roome in the world , and therefore out of his implacable fury he turnes him to another device , utterly to extirpate and root all the letters and characters of her honourable name , and carry her quite away off the earth , as with a mighty flood and current . where are three things : . what are these floods of filthy waters , which this huge monster casteth after the woman . . the spring whence they rise and slow , out of his mouth . . the issue and scope of them , that she might be carryed away of the flood . for the first . by floods of water are meant in scripture extreme perils , and deepe dangers and trials , whether inflicted by god , or men , or satan . sometimes they are inflicted by god , psalm . . . all thy floods and waves are gone over me : sometimes by men , stirring up raging tumults against the church ; when mighty enemies , princes and people , rise in their power , fury , and unresistablenesse like a flood ; esa. . . the enemy shall come like a flood . sometimes by the dragon himselfe , as here the serpent casts out a flood after the woman . quest. why are these great tryals compared to floods of waters ? ans. . for the danger , threatning destruction to the church , as the floods of water doe drowning . . for abundance ; as many waters gather together into one to make a swift streame or flood , so many enemies of all peoples and countries , even all the wicked of the world , gather their forces and combine their wrath together , against christ and his church , to make a great and violēt flood , and head to destroy her ; rev. . . antichrist is the great whore that sits on many waters ; and these waters are the multitudes , nations and tongues , all gathered under one head against christ , verse . . for their depth ; these floods seeme as impassable as the deepe sea , so as the godly are ready to sinke , and can finde no footing : psal. . . i am come into the deepe waters . the israel of god is often even in the bottome of the sea : ionas was in the deepe waves and weedes : and the church hath often waters of affliction wrung out of a full cup , that is , a large portion of troubles , psal. . . . for the instance & incessant restlesnesse of them ; for as the waves succeed one another , and thrust on one another , so doe grievous afflictions ; one deepe cals another , psalme . . and the end of one tryall is but the beginning of another . . for the pride , fiercenesse , swelling and rushing of many waters ; for the fiercenesse and pride of enemies is compared to the swelling of waters , psalm . . . then had the swelling waters gone over our soule . for the second . the spring or fountaine whence these floods flow , is the dragons mouth : the waters must needs bee filthy , which issue from so foule a fountaine : and shewes us more distinctly , what the waters bee : for there is a two fold flood of persecutions , cast by the dragon after the woman . the former was that bulke of persecutions , with which the dragon had infinite wayes vexed the church in her infancy & cradle , and even in her riper age , such as warre , exile , fire , sword , and divers torments : but all these darts and keene weapons hee threw out of his hands , by which hee forced her into the wildernesse : but now the woman is escaped his hands , and is out of his reach : which some not well observing , expound this flood of actuall persecution by sword and torments ; which stands not well with her hidden estate : but the phrase more properly aimeth at a flood cast out of the serpents mouth , and not out of his hands , which the woman in the wildernesse hardly escapes : whereby i meane in generall , whatsoever poysonfull thing is by antichrist and his champions ( who are the dragons mouth ) vented and spread abroad , for the utter wasting of the true church and christian profession , if it were possible : more specially i take it , the spirit of god here aymeth at three things . i. the flood of heresies and poysonfull errors , the bitter waters of false doctrines against the foundation , and all those troubled waters of antichristian superstitions and traditions to drowne and oppresse the woman for ever : for as the pure doctrine of the gospell , comming out of the mouth of jesus christ , is that aqua coel●stis , or aqua vitae , by which the woman is quickned and revived to eternall life ; so that heretical and poysoned doctrine , comming out of the mouth of antichrist , is a bitter and cursed flood of water , to drowne the woman , if it were possible . for as wee doe not exclude those most deadly heresies ( the vomit of the dragon ) after constantine , the arrian heresie , the pelagian , nestorian , eutychian , which vexed the church almost three hundred yeares ; so doe we especially meane here those monsters of opinions , blasphemies , and damnable doctrines against the whole gospell , vented and cast out of the mouth of antichrist in all the ages of antichrist till this day ; so directly bent to carry away the woman , as none must buy and sell , no nor breathe and live , that will not receive and worship the image and marke of the beast , rev. . , . for example . against the scriptures antichrist casteth out of his mouth , that they are a dead letter , a nose of waxe , a breeder of herefies , of no more authority than esops fables without the churches authority ; this was godly spoken by hermanus , saith hosius . a popish doctor reasoning with m. tindal , boldly said , wee might better want gods law than the popes : it was objected by doctor benet , chancellor of the bishop of london , that the heretikes did read certaine chapters of the evangelists in english , which containe in them divers erroneous and damnable opinions , and conclusions of heresie . the like blasphemies he vomits out against christ : as that he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god of himselfe , rhemist . on ioh. . . who , though he be the son of the father , yet is he god of himselfe , ioh. . . as the father hath life in himselfe , so also hath the sonne . the word therfore is another person from the father , but not another thing . that christ did penance by fasting , solitarinesse , and conversing with beasts , rhemist . on mark . sect . . an horrible blasphemie , making christ a sinner : for , no sinner need no repentance . that christs death is neither the efficient cause , nor formall cause of our justification : bellarm. in sundry places : but wee are formally made just by a justice inherent in our selves , conc. trid sess . . can . . rhem on rom. . sect . . a blasphemous heresie , contrary to phil. . . not having mine owne righteousnesse . that by grace we may truly make satisfaction in some sort ex proprijs , of our owne , et ad aequalitatem , to a full equality , et per hoc justè et ex oondigno satisfacere , bellarm. de paenit : l. . c. . a most horrible blasphemie , that a man by his own proper workes can satisfie god fully , according to the exact rule of justice : contrary to iob. . . none can answer god one for a thousand . neither can he blinde us as he doth himselfe , by saying , accedente gratia dei ; for gods grace and satisfactory works are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , can never stand together , rom. . . if of grace , not of workes . that a priest may properly forgive sinnes : as tecellius the popes pardoner openly proclaymes , in churches and elsewhere , that although a man had layne by our lady , the mother of christ , and begotten her with child , yet he was able by the popes power to pardon the fact . this horrible blasphemy was the ground of luthers revolt from popery . that a man having true faith in christ may be damned , bellarm. de baptis . l. . c. against the apostle in eph. . . wee are saved by faith , and rom. . . by faith wee have peace with god , and our saviours promise that the gates of hel shall not prevaile against it . to these sixe i could adde sixe hundred more , to make this flood of antichristian heresies swell : but i content my self with a taste . i i. a flood of slaunders , and gulfe of reproaches and hellish devises , imputing to the woman and true profession of religion most scandalous opinions , and hainous enterprises , and all to keepe the woman under water , to get the secular sword drawne against her , and to make the princes jealous , fierce , and severe against her , as the greatest enemie of their estates and royalties . instances of the former : doth not antichrist out of his mouth send out most false and slaunderous lies ? as , that our doctrine teacheth , that the church hath fayled from off the earth many hundered yeares , till luther . that wee condemne all councells , fathers , antiquity , and will onely be tyed and tryed by scripture ; whereas wee refuse not to bee judged by men , judging according to scripture , and allow the churches approbation , and consent of antiquity : onely holding it absurd , that the authority of scripture should depend upon the approbation of the church ; which is the question . and this were to make the shine of the sunne dependant on the light of a candle . that wee teach god the author of sin , even of that treacherous sinne of iudas : rhem : on act. . sect . . whereas wee only teach as scripture doth , that christ was delivered up according to the determinate counsell of god : and that god hardneth evill men , not as an author of evill , but as a righteous judge ; and not by bare permission , but by actuall with-holding his grace , and giving them over to the divell to be hardned , as a just judgement . that wee are enemies to all good workes , and hold only faith necessarie ; nay that we condemne good workes , as sinfull , pharisaicall , hypocriticall , rhem. on rom. . sect . . whereas wee teach , that to justification before god faith is only necessarie , but such a faith as worketh by love ; and that good workes are inseparable fruits of faith , signes of justification , and a way in which christians must walke to salvation . and many more imputations there are , not needfull to be all rehearsed . for the latter . have not the papists in all ages prooved themselves to be the very mouth of the dragon , breathing out nothing but their owne poysonfull inventions , against our religiō , and sincere preachers and professors of the same ? have they not published to all the world ( and do ) that no sort of men are such enemies to princes and governement , none such disturbers of a setled state and common peace , no sect so bad , none so unworthy of common favour , none such enemies to laws , orders , kingdomes ? have they not licked up the spettle of the father of lies , and infinitely shamed themselves with lyes and slaunders , as blacke as the waters of styx , the river of hell ? as that luther learned his divinity of the devill , was borne of the devill , and dyed of drunkennesse . that calvin was eaten up of wormes , and dyed blaspheming , and invocating devills : whose life and death was so holy and happy , as the dragon must open a wide and impudent mouth to staine the same . that beza dyed reconciled to the pope , and cursed the day he ever knew protestant doctrine : which beza himselfe lived to confute . that mr. bucer denyed at his death , that christ was come : the whole country , and d. redman preaching at his funerall , knowing the contrary : and as true as that mr. perkins dyed in despaire , of whose happy life and death my selfe was an eye-witnesse ; as true as that those whom they called puritanes had blowne up the parliament house . iii. another part of this flood is the cruell and bloody edicts , the cruell constitutions , and inhumane rescripts which they furiously breath-out , with such violence and rage as a strong current and flood which hath broken out of the bankes : such as are their trent-curses for every slight difference in opinion from them : such as are their spanish barbarous inquisitions , which are as the sharp teeth in the mouth of the dragon : such as their romish bulls and cursed excommunications , their degradations , &c. such as are their six articles , their horrible execrations , and abrenunciations , and all of that kinde , to destroy , root out , and for ever to drowne the very name and memory of the woman , and sound christian religion . for the third . the end of the dragon in sending out this water , was , to drowne and carry away the woman . first , the end of all the dragons furie is the destruction of the church : nothing will serve him but drowning : his malice stints not it selfe in any mischiefe or hurt he can bring upon her . secondly , his wrath once caryed her out of paradice : now he would carry her out of the way to heaven also : he envyes not onely her safety and quiet in earth , but her salvation in heaven . thirdly , it notes a difference betweene the waters sent out by god , upon the church , and these of the dragon . the floods of god do but water , or if any more , do but wash the city of god. the floods out of the dragons mouth are to wast and destroy the woman , and to cary her away from the earth . the dragon had made sundry assaults upon the woman before , and still michael had crossed him , and against this last hid the woman safe : yet so great is his furie and rage , and so blind his malice , that not observing gods providence towards his church , he bolts on forward to new enterprises against her . whence learne , that satan and his instruments will never give over their malice against the godly , though they have never so ill successe in the same . psal. ● . . do not workers of iniquity know , that they eat up my people as bread . q. d. though they do know them gods people , and see by many arguments that god is their god , yet they oppresse them with desire , and delight , even as desirously and greedily as they eate bread when they are hungry . did not phar 〈◊〉 see , that none of his devises succeeded against ●srael , and that he could not worke wisely enough to destroy them ? did he not see , that the more violent he was , the more god tooke their part , and followed him with most mighty and dreadfull plagues ? and did not himselfe confesse those plagues from god , and most just on his owne particular sinne ? did not his servants aske him , if he would see all aegypt destroyed before he would let them go ? exod. . . yet would he not desist , but runne on in mischiefe against them , till irrecoverable mischiefe overtooke himselfe . the malice of the jews against christ was such , as nothing could satisfie them but his blood : no meanes nor che●kes could hinder them : his innocency did shine before them as the sunne : never man spake so ; by the confession of his enemies : his miracles were divine and undeniable : yet they consent to compasse his death ; they send mē to apprehend him ; when they come , he strikes them all to the ground with one word ; yet they go on . when he came before the judge , the judge cleares him , and washeth his hands from innocent blood : yet they goe on , and the more sparkes and flames of innocency and grace shine in him , the more violent they grew , and call his blood on themselves and their children for ever . the devill and all wicked men make up but one dragon , and are all of the same disposition . no child is so like the father , as a wicked man is like his father the devill . both have this one property , that no ill successe can make them give over their ill courses . when the dragon set upon christ himselfe , and was foyled in one temptation , he left him not : when he was confounded in a second , he left him not , but renewed a third : when he was unprosperous in all three , he left him not but for a season . such also is the malice of his members against the members of christ. if they faile in one course of mischiefe , they hope to prevaile in another , and no stone will they leave unturned to worke out their mischiefe against the godly . there is in both a restlesnesse in evill , to which both of them are carryed with full sayle : pro. ● . their feet run to evill , and they make hast to mischiefe , they cannot sleepe till they have done it ; see this restlesse disposition of wicked men in the sodomites against lot : they cannot sleepe till they have done their villany ; they are all night about it : when lot perswades them to desist , they are farther off , and more violent , now must lot looke to himselfe . when the lord from heavē smites them with blindnesse , both great & small , a man would have thought they should have thought it high time to sit downe : yet they resist god resisting them , and will not give over , but still seeke the doore . . in both head and members is such a fulnesse of poison , that they have an affection and endeavour to do mischiefe above their strength ; their wills being infinitely evil , and though their power be restrained , and their armes shortned , yet their wills are not changed or abated : and therefore , whatsoever mischiefe they fall short of , by want of power , they still supply by readinesse and forwardnesse of will to attempt the same or some other project as mischievous . it is by the just judgment of god that such creatures are left to themselves , and ruled by the will of the devill : whereby it comes to passe , that no meanes of counsell , perswasion● , or restraint , never so powerfull in themselves , shall any whit prevayle with them , vnlesse to stirre up their corruption the more . consider it in iudas , a secret enemie of christ : what gracious meanes had he in christs presence and family ? he shaw christs innocency , heard his powerfull doctrine , was an eye witnesse of his miracles , was advanced into apostleship , made a preacher of the gospell , by christ betrusted as the steward of his house , are bread at his table , dipped in the same dish , was admonished of his fact by christs owne predictiō ; yet how unfruitful were all these unhappy meanes ? how weake to restraine him , till he had betrayed his lord , and dearely earned the price of blood , both his lords and his owne ? see hence the pedigree and progenie of many men discovered , who shew themselves the naturall issue of the dragon . such as are authors of lyes and flaunders . these streames of lyes and slaunderous reproaches flow forth of the mouth of the dragon . as when men turne themselves out of their callings , and have little else to do , and know little other discourse but to reproach and slaunder men , till they have filled the towne and country with lyes and slaunders : incited thereto either by envy at the prosperity of others , or from secret grudge , or for some fraudulent purposes , or from wilfulnesse and set purpose : if they cannot prevaile with true things , they will with false if they may . all such raisers and devisers of scandalls and false surmises , are the very mouth of the dragon , and of their father the devill . others that revile the innocent , and speake evill of just and godly men , whom they ought to praise and honour : accounting it their honour to contend , and to overcome in contention ; and glory to sweel as a fierce streame , to carry them quite away if they might . others who reproach and scoffe at goodnesse it selfe , and at the way of god : desirous to drowne the truth under termes of heresie , singularity and folly . all these cast out their foame , scum , and froth of a naughty and dragon-like disposition . againe , men unappeasable and restlesse in their malice ; as the waves of a violent sea or flood : the breaking of one wave is but the matter of another , & one deepe here cals another . papists see their treasons and wicked enterprises miraculously crossed , and themselves confounded by god , as the dragon here , but yet never give over devising the overthrow of true religion . others carry their malice many yeares against innocent and just men : all men but themselves see them crossed and shamed in their attempts ; yet not considering the lords cover and protectiō over his servants , go on as if they had but new begun . others guided by the same spirit wish they could raise a flood to drowne all good men at once : they cannot abide one good man neare them but hate all the generation of the just : were they once rid of them , & had none neare them but such as themselves , they were at ease . here is the dragon ready to carry away the woman . members of christ , sonnes of this woman , must looke for floods of tribulation , and trialls as dangerous , as deepe , as plentifull , as incessant and fierce as a mighty flood , or full sea , threatning to carry all away before it . for so long as wicked men are restlesse in their wrongs , wee may not thinke this our resting place . but so restlesse are they , that they cannot but go on to extremity of mischiefe . nothing serves the dragon , but drowning . hence is it , that the law endictes every wicked man hating the godly , of murder , ioh. . . not only because hatred is a degree of it , but because his will and desire carries him to the highest degree and execution of it . members must be conformed to the head in obedience both active and passive . what floods the dragon raised , and cast out of his mouth , to carry christ away is manifest in the story : imputing to him sorcery , blasphemy , sedition , treason , and all that was hainous and poysonfull : if they called the master of the house belzeb●b , what will they not call his servants ? . the more innocent thou art , looke thy suffering to bee the more ; for malice is most against grace and innocency : when good men are generally maligned , and floods of water cast after them , the generall conceit and speech of other is , some fault there is , were there not some fire there could not bee so much smoake , some indiscretion , some oversight , some fault : no , no , there is shining grace , wisdome , holinesse , watchfulnesse ; the dragon will revile good men , be they never so discreet and innocent , yea for innocency , as christ himselfe . againe , seeing it is inevitable that the godly should bee molested with these floods , and rising of waters , let them for their comfort and direction thinke of these rules . . against the multitude of antichristian enemies who increase and combine as a flood to overflow all bankes , oppose the promise of god , esa. . , ● . they shall make a noise as the noise of many waters , but god shall rebuke them : hee hath passed sentence against them , which is not farre from execution ; and chap . . the enemy shall come like a flood , but the spirit of the lord will chase him away ; and daily shall they be blasted by the breath of his mouth ; all his forces cannot prosper , being gathered against the lord , deut. . . against the floods of antichristian heresies and false doctrines wee must stablish ourselves , first , with true humility ; to containe our selves within bounds of truth : pride and conceit makes heretikes . secondly , with sound love to the truth ; this onely will make us hate all false inventions , psal. . . thirdly , with true obedience to the truth revealed ; ioh. . . if any man will do my will , he shall know the doctrine whether it bee of god : by these meanes wee shall sticke fast to the rocke , and hold fast by truth , and not be carryed away with this flood . fourthly , when they trouble our waters with traditiōs & fables ( for they are called troubled waters ) oppose the sweet and cleare crystall fountaines of the scriptures ; the waters out of the rocke ; and out of the fountaines of iacob , deut. . . this shall bee sufficient against the full sea of antichristian , brinish , salt and damnable doctrines . . against the drowning waters of scandals , reproaches , threatnings , wicked edicts , false accusations , or violent executions , oppose those sweet refreshing waters of comfort , esa. . . these promise , first , christs presence , who rebukes winde and sea , and makes a calme . secondly , strength and patience , because they are the rebukes of christ. thirdly , a clearing of thine owne innocency , as the light . againe , oppose thine innocency , purity , sound conscience , honest conversation ; and then assure thy selfe no reproach can take away thine innocency , no more than thy head . lastly , waite on god , as david in shimeis rayling ; hee may doe thee good for their evill ; hee may blesse thee for their cursing , and honor thee the more for their dishonour , as mordecai ; and many of his servants have experience , that the more evill men seek to cast them downe , and carry them away with floods of injuries , the more god doth establish and uphold them , and carry them up above the waves and billowes which threaten to drowne them . vers. . and the earth helped the woman , and the earth opened her mouth , and swallowed up the stood which the dragon cast out of his mouth . against new dangers the woman hath still new remedies ; for unwonted dangers , unwonted helpes . against the former dangers shee had wings to flie from them ; here the earth sets in for her helpe ; the dragon casts the flood out of his mouth , and the earth takes it into her mouth . by the earth is not meant the earthly globe , which mathematicians call the center of the world , in which wee walke ; neither may wee understand it properly of this vast element , but improperly and metaphorically , as wee did the flood in the former words , drunke up by it . by earth therefore is meant ; . in generall , all the meanes by which the former flood was drunke up ; and the phrase is an allusion to an ancient story , in numb . . where the earth opened her mouth and swallowed up corah and all his company , who had cast floods of reproachfull waters against moses & aaron ; even so here , before the lord will suffer his church to be drowned and overwhelmed , he will command the earth to open it selfe , and swallow up all such as enterprise against it , as formerly he had , to swallow alive corah , dathan , abiram , and all their complices . . more specially by the earth wee meane those speciall providences , by which the former floods were dryed up ; as , . the floods of herefies ; spewed out of the dragons mouth , were swallowed up of the earth ; for , first , it was the earthly and wicked synagogue that embraced all the dragōs plausible heresies , such as whose names are writen in earth , but not any whose names were written in the booke of life : the true church drunke not a drop of that poyson spewed out of the dragons mouth . secondly , because that the synods and councils , gathered out of all the earth resolved and swallowed up those pernicious heresies against the grounds of christian religion : for as of old the councell of nice swallowed up the poysoned flood of arrius , the constantinopolitan supped up the hereticall flood of macedonius and eunomius , the ephesine of nestorius , and the chalcedon of eutiches ; so we might name a number of canons out of councels gathered under antichrist , resisting many main romish errors , and hereticall doctrines ; as the sixt generall councell about the yeare . decreed against the church of rome the marriage of ministers , and forbad to make the holy ghost in likenesse of a dove . the councell of portugall at bracca appointed the cup in the communion : sundry other councels , as of constantinople under leo isauricus , and after , under constantius copronimus , and of frankeford under charles the great , all against images ; and many of their owne contradicting their fellowes in matters of greatest difference , as might be cleared at large , but is done already by doctor hall in his booke intituled , the peace of rome . . the floods of slaunders and false suggestions have beene dryed up even by the earth , earthly men and enemies of the church , who have acquitted and discharged the christians of those horrible scandalls which were out of the dragons mouth , sent after them to drowne them ; as in the ancient story the christians of the primitive church under persecution , were by plinius secundus ( an heathen philosopher ) justified , and discharged of all the foule things devised against them , even to trajan that persecuting emperor ; as in these words of his letter : the whole summe of that sect consists in this , that they use at certaine times to convent before day , and sing hymnes to christ their god , and confederate among themselves to absteine from all theft , murder , and adultery , to keepe their faith , and defraud no man ; which done , then to depart for that time , and after that to resort againe , to take meat in companies both men and women , and yet without any act of evill : about the yeare of christ , . so did aristides a philosopher in athens justifie the same poore christians from those horrible slaunders , in an oration before the emperor hadrian in the yeare . and many such examples the story affordeth . but our text speaking of after times , in the tyranny of antichrist , wee want not a number of instances amongst themselves , falsifying their owne wicked slaunders against the professors of true religion . we have heard reynerius a great inquisitor justifying the waldenses , that they lived justly before men , and beleeved all well concerning god , and all the articles which are conteined in the creed . to the same effect answered the visitors of k. lewis . of france , and of francis . which made one of them sweare , that they were a better people then he or his people . see many instances of many adversaries of the woman , giving honourable reports of her , enforced thereto by force of truth it selfe , in hist. waldens . lib. . cap. . the floods of cruell edicts and decrees , cast out of the mouth of the dragon , were often swallowed and hindred by earthly occasions , and incumbrances which rise among the wicked , and inhabitants of the earth themselves : and the lord ordinarily ordereth the counsells and quarrells of his enemies among themselves , every one having his owne speciall ayme , so as shal be good for the churches escape : as paul got free by casting a bone betweene the pharises and sadduces : so the church escapeth often , while bones of quarrells and contention are cast betweene wicked princes . in the yeare . charles emperour , and francis . king of france , agreed to joyne all their power and forces , and raise a flood wholly to carry away the woman , and root out every where the mention of lutheran religion : but the earth holpe the woman : for the pope himselfe , intending their destruction as fiercely as they , on other occasions brake the league , and made the emperour so much businesse in italie , that he professed by publique writing , that the pope was in the fault , that he had not wholly suppressed the heresie of lutherans . thus while the wicked plague the ungodly , the church hath some rest and breathing from their wicked decrees : as in one other instance appeares , anno . for what a cruell edict did the emperor charles . thunder against the professors of the gospell , that every one feared to be quite carryed away by that flood , which rose out of the dragons mouth at the dyet of ausperg ? but see how god commanded the earth to open her mouth , and swallow this flood , that it should not hurt but helpe the woman . instantly the turke , as if he had beene earryed by the haire of his head , came into austria , invading the empire : and now it was no time to wish the emperor to graunt peace to the protestants , against the former edict ; that he might obteine of them ayde against the turke , the common enemie of christendome . in the greatest dangers of the church , she shall alwaies have some helpe , and though she be much pressed , she shall not be oppressed . wee see many floods may rise up and swell as a spring-tide to carry her away ; but they cannot drowne her . the same was typified in that horrible persecution of antiochus , who when he was most raging , and made most havocke in the church , yet was the woman holpen with a little help , dan. . . god stirred up mattathias and his sonnes , who were but an handfull to antiochus his army , and so prospered their small helpe , that the cruelty and tyranny of that monster was stayed for the time . even so in the highest floods of antichrist ( of whom antiochus was a most eminent type ) the poore woman hath ever had a little helpe . because of the presence of god , who sitteth on the floods ; whose presence with the church makes her safe , esa. . . ●eare not iacob , thou art mine ( there is the ground of safety , in the covenant of god ) when thou passest through the waters , i will be with thee , and through the floods , that they do not overflow thee , &c. if his promise faile not , he must be with his in the hotest fires of persecution , and in the most unpassable floods of calumnies and here sies . gods wakefull providence and protection ever deviseth and affordeth some helpe . moses was cast on the waters , but god provides him a basket to helpe him out . ionas was cast into the sea : god provides a whale to carry him out . noah was tossed on a world of floods : but god became pylot , and he that shut him in , helped him out : and as the great flood could not drowne the arke , but the earth at length swallowed and dryed it up , much lesse can these lesser floods drowne the arke of the church , on which gods protection is no lesse . christs headship ever affords some helpe . a man cannot drowne so long as his head is aloft , let him be in never such deepes . christ the head of the church is ever aloft , and cannot sinke . if al the floods that ever were cast out of the mouth of the dragon , could have carryed him away , then had they more easily carried away his body , the church : but they could not sinke or drowne him : therefore is she safe . the church can pray in faith : and the prayer of faith is a strong cable , and sure meanes of her safety , and stayeth her till seasonable helpe come : psal. . . therefore shall every godly man pray : and then , surely in the floods of great waters they shall not come neare him . ionah prayed in the floods of great waters , and was safe being cōpassed with waves , weeds , rockes , and mountaines , chap. . . thesefore is the church unmooveable , and shall so continue to the end of the world , seeing no flood shall carry her away , and god whose she is , is never wanting , never wearie in helping her . he had saved her from the dragon by raysing up a man-child : he saved her the second time by hiding her : and now the third time he drawes her out of the floods , which intended to drowne her ; so as earth and hell wearie themselves in vaine in devising to overthrow her . the more impudent the papists , who say we teach that the church fayled from off the earth all the time of antichrist , for the space of a thousand yeares . no : antichrists rage and floods might cause her to hide her head for that time , but could not drowne her . againe , here is a direction for beleevers in extreme dangers . get to the rocke : beleeve in jesus christ : by faith become a member of his body . against this rocke the gates of hell cannot prevaile : and therefore a christian built on this rocke , cannot miscarry . men on a rocke are safe in high floods , when houses are driven downe , and men and cattell drowned . get thee to this rocke , and then , though the floods of wickednesse may make thee afraid , yet shal they not hurt thee , psal. . . and . . . leane upon the power of god , who can make waters stand as dry land , and not flow till his people be passed over . art thou ready to faint , to sinke , to despaire of ever swimming out of the floods ? behold this power , it can make iron swim , king. . . and if thou beest in thy selfe as heavie in the floods as iron , say as in psal. . . the waves of the sea are marvellous , but the lord is more mighty . cleave to the word of god , which applyeth this power and makes it thine owne . god hath set his powerfull word on the sea and floods , and set barres and dores unto them , and sayd , hitherto shall ye come , and ye shall lift up your proud waves no further . againe , he hath set over and passed his word unto thee for thy security . christs word makes peter walke safely on the waters . waite on his word , which only can make a great calme . if thou losest this security , thou canst not but sinke in thy troubles . as david , had it not beene for thy law i had perished in my trouble . and further , if this word were weake , he hath sworne to thee , esa. . . that as the waters of noah shall never go more over the earth , to drowne it , so he will nevet be so angry as to cast thee into the floods to drowne thee , keepe christ in the ship : awaken him with thy prayers , cry to him as the disciples , o master save us , wee perish . he walkes on the waters , and will make thee so to do also . hee may seeme to sleepe till thou beest dashed , threatned , and ready to sinke , but he will awaken in time , and rebuke the windes and seas , and make a present , or seasonable calme . next , in that the earth holpe the woman , learne that the church hath often helpe where she least expects it . the earth is the dragons owne bounds : for he was cast into the earth : yet this earth affords helpe and safety to the woman against the dragon . israel at the sea environed with monntaines , enemies , and floods , was by the sea saved from the sea , whence they expected to be swallowed up . the same sea that threatneth to swallow israel , saves israel . could daniel expect safety by the lions from the lions ? could ionah expect helpe from the devouring sea by the devouring whale ? could the three children expect safety from the fire by the fire ? the lord being the lord of hosts hath all creatures in heaven and earth to command for the helpe and safety of his church , and hath made a league betweene them and his people for peace , and ayde , for warre defensive and offensive against their enemies . things which are impossible to men , are possible to god : and therefore he worketh above al the power of nature , and beyond the reach of reason , and nothing can hinder his counsell or hand . zech. . . it seemed as impossible for israel to be brought backe to a glorious estate in jerusalem from captivity , as dead men to be brought out of their graves : but though this be impossible in the eyes of the remnant of the people of those dayes , should it be therefore impossible in my sight , saith the lord of hosts ? the lord most magnifieth his wisdome , when he helpeth by most unknowne and unlikely meanes : for now he sheweth he hath a reach beyond the creature ; and what we cannot see , or oversee , he foreseeth for us . it was an unknowne meanes , proper to omnipotency , to dry up the sea for israels passage . it was an unknowne meanes , beyond the creatures reach , to suspend the fire from burning persons and things combustible applyed to it . it was an unknown and unexpected meanes , to feed israel in the wildernesse with a dayly harvest , not from earth , but from heaven . the dragon and antichrist have not so many devises and reaches to offend the woman , as the lord hath wayes to overreach them and defend his church . the lord magnifies his mighty power , when he sends helpe by contrary meanes , which of al other are most unlikely ; as here by the earth : for here he brings most helpe , whence is indeed most danger . as when earthly and carnall-minded men , intending the cleane contrary , procure helpe and peace to the church . thus the lord helped david out of sauls hands by the philistimes , as deadly enemies to david as saul was . thus he helped moses out of the water by pharaohs daughter , no lesse enemie to israel then pharaoh himselfe . thus when zedekiah was taken , his eyes put out , and himselfe bound prisoner into babell , ieremy being in prison must be helped out , and by whom but by nebuchadnezzar king of babel , and nebuzaradan his chiefe steward , in al appearance as great enemies to ieremy as to king zedekiah : ier. , . . and rather then paul shal be killed , and have no helpe , god will save him by one in likelyhood fitter to kill him then they , even the chiefe captaine , act. . . and how often was he helped by felix , festus , agrippa , men open enemies to christ ? and how often did the lord stirre up earthly instruments such as cyrus , ebed-melech , gamaliel , whose power and policy he used for the drying up of the floods risen and swelling against the church ? a notable instance we have in dan. . . what great favour and tender love god gave daniel and his fellows from ashpenaz , an heathen and enemie , and how god overruled his speach to daniel , that while he thought no such thing , he secretly implyed the true way whereby daniel and his fellowes should attaine their desire : if you looke worse , i shall lose my head : then said daniel , put this to the triall ten dayes , and so obtained their wish . note hence the justice of god upon the earth and earthly enemies of the church . they minde by raysing floods to drowne the church , but themselves must drinke up those floods to the drowning of themselves . the woman flyes out of aegypt into the wildernesse : pharaoh meanes to drowne her in the red sea : but the earth must helpe her : for earthly pharaoh himselfe and all his earthly company drinke up the flood for her , and she escapes it . thus comes haman● devise upon his owne head , his gallowes catch himselfe . thus the gunpowder blew up the plotters and layers , but not one for whom it was layd . thus the enemies drink as they brew , and digest the bread of affliction they prepared for others . let us acknowledge with much thankfulnesse the truth of this prophesie , wee have seene the earth drinke up many floods , cast out of the dragons mouth by antichristian tyranny , sufficiently strong and deepe to have carried her quite away . among many instances i will record two in fresh memory , and not farre off . in the yeare . when luther had appeared before caesar at wormes , to give account of his doctrine and doings , what a mighty flood issued out of the mouth of the dragon , which in the imperial edicts threatned nothing but death and bloodshed against the professors of the gospell ? and this flood like danubius ranne through all germany . but now see how the earth drunke up the flood ; shortly after arose an exceeding great trouble in spaine , to the pacifying of which the emperour went in person , and so the professors of the gospell had a little breathing ; till the states of the empire assembled at norinburge , got those cruell edicts mitigated and qualified , to the great prosperity of the gospell . the other in our owne kingdome , in the dayes and memory of our fathers : when in the raigne of queene mary many were carryed away with that raging and high-swelling flood of the sixe articles , and the enemies were devising not to strike off the branches onely , but ( as one perswaded ) to strike at the root , in cutting off the then lady elizabeth , being then in prisonand very unlike ever to get out of their bloody hands ; now see how the lord caused the earth to helpe his church , for who was the meanes to keepe them off her , and her head on her shoulders , but king philip of spaine , an earthly idolater , who had no reason but to bee a greater enemy to her than her sister or that state ? now the earth dranke up the flood , and a few moneths set that happy lady , and the church and kingdome by her , in such glory and prosperity , as ancient ages had never seene , and future ages perhaps both wish and admire . . in the present tryals and persecutions of the church , when wee see the floods swell even almost over her head , and antichristian armies every where gathered , and carry afore them whole provinces and churches , be not dismayed , but stand still and see the lords salvation ; he will appoint one meanes or other to swallow up all these floods ; as here hee commanded the earth to ●each her helping hand , both to take in and harbour the lords exiles in the secret chambers of her desert mountaines and caves , as also to drinke in the dangers for them : nay more , the lord who causeth the earth to helpe the woman , will in and by these persecutions helpe up his church and truth ; act. . . the wicked men of earth raise great persecution against the disciples at jerusalem , and scatter them ; but they being scattered and dispersed , spread the gospell through all the regions of iudea and samaria . in the story of the waldenses is reported , that the banishing of waldo & his followers out of lyōs , was a means which god used to spread the doctrine of the gospel , in the darkest times of antichrist , almost over all europe . thus the lord bringeth light out of darknesse to his church ; the earth shall not bury the truth , but spread it ; neither shall these antichristian floods drowne the woman , but shall onely water her furrows . and let the church be instant with the lord , & he wil in the end of these businesses shew he hath a reach beyond all actors and lookers on : the wrath of men shal turn to his praise : themselves shal drink the rivers of blood which they intend against the woman ; and shall root themselves out , that the gospell which they fight against , may finde footing in the most desolate popish countries , and the time and their pride hasteneth it . let us alwayes set these props under our faith , to support us through our tryals , whether wee see meanes 〈◊〉 〈◊〉 : it is enough to see the power and faithfulnesse of god , who can , and ( rather than fa●●e ) will worke the saints delivery by unknowne , and even by contrary meanes : waite upon the word . if hee seeme not to regard thee in danger , awake him by thy prayers : hee may delay helpe a while , but he cannot dehy thee helpe but hee must deny himselfe ; but either hee will lead thee out by preventing the danger , or helpe thee through it , and make thee more then a conquerour in it , by a conquered death . . as the church abroad is tryed , and in resistance of the floods of violence , and lies under the fire and sword of the enemy ; so the dragon ceaseth not amongst us in our peace to cast out such floods as hee can , of scandalls , slanders , and reproaches of gods people , against which wee must fo●tifie our selves with assurance , that all these floods shall be drunke up , and dryed up also for us : for , . our head is the truth , and as strength of truth prevailed in his owne person , and rose againe from underground , so it shall in all his members by his mighty power . . gods promise is , to bring forth our righteousnesse as the light , even as a bright morning comes after a sad night of black darknesse . . gods providence watcheth as well the names and reputation of the saints , as their persons ; because , as their persons are nearely joyned to christ , so are their names nearely linked to his , and their honour is his , as their reproach is his , heb. . . . looke upon the unknowne meanes used by god to drinke in these floods : sometime from heaven : the angell turnes away the flood of scandall , which had like to have drowned the virgin , while ioseph was thinking to put her away , mat. . . feare not to take her . sometime the earth ( as here ) rather than faile , shall drinke it up : the judge shall pronounce christ innocent ; saul shall proclaime davids innocency , ▪ sam. . . thou art more righteous than i. lastly , though truth and innocency may bee clouded a long time , yet it shall bee disclosed , and time ( the mother of truth ) shall dry up and drinke in all wicked accusation ; when all secrets shall bee disclosed , as well for the opening of innocency , as the shutting of the mouth of guiltinesse . vers. . then the dragon was wroth with the woman , and went to make warre with the remnant of her seed , which keepe the commandements of god , and have the testimony of iesus christ. the dragon being againe defeated of his purpose in drowning the woman , seeth that hee cannot hurt her , yet he cannot but hate her the ( more : hee cannot meet with her to doe the mischle●● that he would , for she is out of sight ; neither can the floods , cast out of his mouth , reach her , for shee is safe and hid , and the earth shall drinke it for her ; yet hee abates not of his wrath against her , and for the wrath hee beares to her , hee goes and makes warre with her issue , described here , . by their paucity , the remnant of her seed . . by their property , twofold , . they keepe the commandements of god. . they have the testimony of iesus christ. first of the dragons wrath and warre , then of the persons against whom , in the former , . what kinde of warre this is . . with whom . the kinde of warre will appeare , if wee consider the captaine , and the weapons . the captaine of this warre under the dragon , who is generall of the field , is described in chap. . . and . the beast ; whom the euangelist so calleth , rather than the bishop of rome , or rather a succession of them , because hee is a prophet here , not a doctor ; these spake plainly , they enigmatically , especially in arguments dangerous and envious : besides , if hee had plainly named him , hee had not left it a mysterie so deepe . this beast riseth out of the sea ; that is , out of those very floods , which the dragon cast out of his mouth after the woman ; namely , of herefies , superstitions , traditions , abominations , and wicked constitutions and decrees against the truth and professors , which enthroned antichrist , and set him in his chaire . he hath seven heads , a monstrous hydra , sits on seven hils , and hath gotten seven kindes of government into his hand , and ten hornes , hee hath the power of ten kings to uphold him . hee hath on his heads the name of blasphemy ; not in open profession , for hee will disclaime it in word , but in deed and truth brings into the church and maintaines , under glorious titles of headship , blasphemous doctrines , religion , and idolatrous worship ; so it is expressed verse . he opened his mouth to blaspheme god , and his tabernacle , and those that dwell in heaven . . he opposeth himselfe against all that is called god , challengeth all that god can doe ; hee can create , and that , his creator ; he cannot erre ; he can make something of nothing ; hee can make gods word of authority , or no authority ; hee can make kings and transferre kingdomes : he shewes himselfe as if hee were god , and suffers his flattering canonists to stile him god : oh high blasphemy ! . hee blasphemeth the tabernacle of god , that is , the church of god , resembled by the tabernacle ; challenging to bee the head , the husband , the lord of it ; oppressing it with tyranny , infecting it with heresie , blaspheming and condemning for arch-heretikes all that yeeld not to his blasphemies . and if by the tabernacle of god wee meane the body of christ , as some doe , what more horrible blasphemy against it then to undertake to create many thousands every day out of a few pieces of bread , to sacrifice , to eate and destroy it at their pleasure ? he blasphemeth all that are in heaven , that is , the saints in the heaven upon earth ; stiling them heretickes , schismatickes , rebells , the most wicked of al men , unworthy of common light , aire , or any society or sufferance in the earth . in the . verse it is given to this beast ( the dragon seales his commission ) to make warre with the saints : alluding to his type , that little horne antiochus , dan. . . an eminent figure of the roman antiochus , that is said to make war with the saints , and prevaile against them . so as this prophecy is meant of the warres of antichrist against the saints ; and is manifest by the time of . months , the time that the woman was hid in the wildernesse . this of the captaine . the weapons also are answerable to the warre : which is twofold , ecclesiasticall , and civill , in ordine ad spiritualia . so the beast hath two swords : one is spirituall , by which he wounds the soules and consciences of men , and that for their consciences . this sword is his canons , constitutions , councells deceitfully called , decretalls , doctrines of devills , heresies , the popes head-ship , jesuitisme the sharpest point of it , sophisticate distinctions , sleights of equivocations , cursings , anathemaes , excommunications , damnatory proscriptions , damnable bulls and breves , degradations , condemnations , popish absolutions for murders of parents , and princes , canonization of traitors , and the like enamilings of his spirituall sword . the other is the secular sword , with which he layes about him to force the obedience and subjection to the former . this is his tyrannicall inquisition , guisian massacres , english powder-plots , pistolls , poniards , poisons , fire , sword , insurrections , rebellions , invasions , armadoes , treasons , slaughters , butcheries of princes and people , kings and kingdomes that yeild not themselves as slaves to his beastly authority . and this of the kind of warre . the persons with whom it is waged , will further open it : that is , the remnant of her seed : namely such of the faithfull , who , when al the publique assemblies were openly corrupted by antichristian idolatry , yet retained the ancient faith , and stept out sometimes to make profession of the same the beast could no sooner meet with them , or finde them out , but presently he brandished his sword againstthem ; whether they were , kings , that ruled not according to the popes rules , who were warred against as tyrants ▪ or pastors and bishops who taught not according to the popes decrees , with whom the pope warred as against heretickes . or private persons , called lay-men , who lived not according to the popes lawes ; these he warred against as out-laws and excommunicate persons . in a word , seeing the dragon could not now make warre against whole congregations , as formerly he had done , ( for now in the darke times of antichrist they appeared no where ) he watched if he could find any of the remnant of the seed , any scattered and dispersed saints , who privately ( as they could ) exercised the pure worship of god : who kept themselves to the comaundement of god , in freeing themselves from the abominations , idolatries , and superstitions of popery : and who had the testimony of jesus , sq●aring their consciences to the written word , and would not receive the popes laws , traditions , and decretalls for articles of faith. these were made meat for the sword of the beast , excited by the dragon to make warre with the remnant of the womans seed . of the wrath of the dragon wee have spoken before , which admits no truce ; as also of the renewing of his assaults , though he be never so foyled in them . only now in this wrath of the dragon , which is continued against the woman hid in the wildernesse , note , that wicked men hate and malice the godly , whom they never knew nor saw ; as the dragon the woman now out of sight . hest , . . haman thought it a small thing to lay hands on mordecai only , but sought to destroy all the jews : yet he knew but few of them , and only one of them ( mordecai ) had offended him . phara●h pursues al the israelites , though he knew but few : and drownes all the males : and herod kills all the infants , which he never saw : and balak calls balaam to curse all the people of god. because of the generall enmity put by god betweene the two seeds , of the woman and the serpent : and hatred is of kinds , not individualls only . the wolfe hateth all lambes . a man naturally hateth all serpents , even those he never saw : so the serpentine seed hateth all the womans seed , which it never saw . and as hunters know not , nor never saw the particular game they take , but lay nets and deadly engines for any of the kinde , so these nimrods and hunters spare none . the wrath of every wicked man is a sparke from hell and an ember of the dragons wrath , who here hateth the woman hid aswell as appearing . and looke as the dragon hated christ the head deadly while he was in the world , and now hateth him with no lesse deadly hat●ed when he hath left the world ( he hateth him absent , as much as present ) even so his brood hateth his members that were in the world , aswell as those that are in it , even those that they never knew nor saw ; and persecute their dead ashes , and are as spitefull to their names and memory , and to their posterity , as their predecessors were to their persons while they lived . darkenesse hateth all light , neare or farre off . they that hate god the chiefe good , must needs hate all the godly that follow the thing that is good . they that hate god himselfe , must needs hate his image every where : for he that hates the father , hates all the children , whether he know them or no. they hate the glory of god , and the true worship and service of god , and that they may abolish it , they cannot but seek to root out all the people and persons that uphold it , such a venome and poyson is seated in a wicked mans heart , as knows no bounds of reason or moderation , but overflowes all bancks and limits : for there is no spirit to checke or restraine them : so as neither sea nor alpes bound a wicked mans wrath against godlinesse . they hate them whom they know not , because they know them not : for so it was with christ himselfe : they saw him but they knew him not : for , had they knowne him , they would not have crucified the lord of glory ioh. . . when the sonne of man shal be listed up , then ye shall know that i am he so with his members , they know them not nor their innocency , let their lives be never so unblamable and just . if they cannot picke quarrells against daniel in the matter of the kingdome , they will see what they can do in the matter of his god. if god himselfe shew favour to them , and his power for them ; they will not know who the lord is , as pharaoh , but lay on burdens the heavier : and therefore , as balak and moab , they seeke their confusion , num. . , . a reproofe of numbers of men , who in these dayes expresse with what spirit they are guided . the papists raile upon , and revile al the godly restorers of our religion , whom they never saw nor knew . it is a third part of the pamphlets they send dayly in amongst their proselytes . a man would thinke they had their hands full of adversaries alive : and that they need not breake up the graves of the dead , and persecute dead ashes : what spirit besides the dragons , ruled the councell of constance , who sentenced the dead bones of wickliffe to be digd up and burnt . yeares after his death ? did any of them ever know or see him ? or was not the wrath of their predecessors enough against his person ? who seeth not the wrath of the dragon in a number of prophane beasts , who incessantly make it their table talke to revile and use opprobriously men who never made nor medled with them , men hid in their innocency , and retyred in their privacy ? whose life in respect of them , is as if they were out of the world . and others that exclame against all that make shew of religion , as men not worthy to live , the worst of all men , all dissemblers , lyers , factious , all alike , as if they knew them all . whence riseth this wrath ? certainely not from particular causes , but from the generall : not from the persons they revile , but frō their own vile dragon like disposition . they may pretend some personal quarrells now and then : but the cause and care lyeth deeper : they will hate the same goodnesse in any other person , where soever they may discover it . here now is the dragons wrath against the woman , hid out of sight . this is a word of instruction : not to marvell in observing the hatred of wicked men against the godly whom they know and see : for they doe the same against those they never knew . see wee ahab hating eliah , micaiah , and all the true prophets he knew ? no marvell : he hath a fountaine of poison ready to flow on all that he knows not , if he could reach them . and so doth every wicked man : if he hate any one good minister because he is so , he hates every one . see wee all wicked men , be they never so fallen in pieces among themselves , yet all joyne in hatred of all the godly ? then see in them the work of the dragon , who plots an unity and agreement against the church : hatred of goodnesse is the bond , that joynes wicked ones together . and yet gods hand is in all this : the godly must be throughly tryed , and the wicked must go on to the filling up of their measure . are wee cast among men , who , when they cannot hurt godly men , yet will not helpe them , but as balak said to balaam , neither blesse nor curse them ? praise god that hath limited the power of wicked wills and violent affections . they that would hurt one godly man , would mischiefe all if they could : and those that will not help them , would hurt them if they were able . see wee evill men desirous and contriving to cast downe the worship of god , and a faithfull ministery in the place where they live ? their wrath rea●heth beyond that place : if it it were in their power , they would abolish the true worship of god out of the world , and leave no faithfull ministery standing in the earth . hatred is of kindes : and the dragon hates faithfulnesse every where , fearing the decay of his kingdome , and his owne fall by their standing . this teacheth us to unite and combine our selves to all the saints , even those whom wee never saw nor knew ; they being of the same father , mother , blood , spirit , family , and inheritance with us . againe , as we love the head , so also the members : but the head though wee have not seene , yet we love and beleeve , pet. . so the members whom we beleeve every where to be dispersed , wee must love though wee see not : for the love of the members must bee a sparkle from the flame toward the head . further , wee must not ground the love of saints in our senses , but in our faith , which cannot but worke by love ; if to him that begat , so also to all that are begotten . if faith may not be measured by sight , being of things invisible , no more may love the daughter of faith . but if wee beleeve in him whom wee see not , wee must also love them whom wee see not . the soule hath as well his eye of faith , as the body the eye of sense : and by that we see not the head only , but the members , and beleeve and live in the communion of saints . and went to warre . ] the wrath of the dragon produceth the warre of the beast ; and antichrists wars are the dragons wars : the dragon by and in antichrist makes warre upon the church . for the wrath of the dragon is in them , as the chiefe moover , inspirer , and general , who seales commission to his universal vicar and li●utenant , who receives power from him , revel . . . the cruelty of the dragon is in them : who as he is an homicide and manslayer from the beginning , so is this an apollyon , a destroyer , a scarlet beast of a bloody coulor , dyed in the blood of saints ; a woman drunke with blood . the scope of the dragon is in them ; universall and unmercifull destruction of bodies , and soules : rev. . . whosoever will not worship the beast , he commaunds them to be slaine . but this is a small thing to his spirituall warre , in which he comes with effectuall delusions among them that perish , that all they might be damned , &c. thes. . , . the meanes of the dragon is in them . as the dragon seekes to draw the worship of god upon himselfe from god , mat. . so doth antichrist sit as god , and all the earth must worship the beast . as the dragon to attaine his ends will salsifie and vilifie the word of god , so the beast slayes the two prophets , rev. . . that is , as some interpret , the two testaments . he must needs destroy soules , if first he can destroy the scriptures . and , never were the two witnesses so warred against , as by antichrist , the subtilty of the dragon is in them , even all his seaven heads . he fights not only like a balak , with open fiercenesse , but like a balaam , a false prophet , by his wiles and delusions . he comes not so much with displayed banners , as with hostility wrapped up with all guile and deceitfull pretenses . he will not be seene to warre as an enemie and persecuter of the church , but under specious termes of the patron and just defender of the catholike church . now if the warres of antichrist be the dragons warres , of all other wee must hold them the most pernicious to mankinde , and of all other deprecate these , and wish rather to fall into the hands of any turke or tyrant then into the hands of antichrist . for first , other tyrants are raysed by the generall wrath of the dragon against mankinde : but this from the greatest wrath against the church the seed of the woman . secondly , those are satisfied with our goods , lands , liberty , or life , and intend no further : but this not so content must have our religion , consciences , and salvation , our heaven and god from us . thirdly , their weapons are corporall , and onely wound and slay the body : let nero , domitian , decius , dioclesian , or the turke or scythian come , they can bring sword , fire , wilde beasts , melted ledd , gibbets , and other exquisite bodily torments : but the cruelty of antichrist , beside all these , brings strong delusions , idolatry , apostacy , heresie : and this spirituall persecution is so much more cruell ; as the soule is more excellent then the body ; and so much more dreadfull , as the destruction of both together is more desperate then of one alone . wee must not measure the cruelty of antichristian warre , as theirs , by the privation of mortall life , but by the invaluable losse of life eternall . note the miserable estate of such as fall unto the part of antichrist they are intereffed in the dragons warres , and directly fight against christ , against their owne salvation , and others . wee must esteeme them greater enemies then any tyrants or robbers that would only bereaue us of our goods or lives . these slaves of antichrist are become bondslaves to the dragon : for none worship the beast , but they first worship the dragon , rev. . . let it moove us to stand so much the more resolutely against popery , and the impostures of antichrist : seeing wee stand against the wrath of the dragon ; for the right and honour of jesus christ , against his sworne enemie , and for our owne salvation . this will be the honour of the saints , that they perish not only as sheepe woryed by the wolfe , but as the valiant souldiers of jesus christ , who even in martyrdome are more then conquerors . with the remnant of her seed . the number of faithfull christians that sticke close to christ against the corruptions of antichrist , is but a small number , and as small in worldly reputation . christs company was alwaies a little flocke , luk. . . and israel is as the sand of the sea , yet a remnant onely shall be saved , rom . . this phrase is a metaphore taken from tradesmen , who having cut out a whole piece of cloth , leave some small remnant or remainder : even so the true professors of the gospell are but as a small remainder of the whole piece and people of the world . beside , it is but the remnant of her seed : as a little seed-corne is reserved out of a great heape for store , which is nothing to the whole croppe ; so is the small number of true beleevers , reserved by grace , to the whole field and croppe of the world : as it was in the state of the ancient church in captivity , zech. . . is not this a brand pulled out of the fire ? the state of the people being as a great tree cut downe and cast into the fire , of which one little brand was snatched out of the flame , and returned from captivity : and the dragon would have had that brand burnt to ashes too : so here he warreth on the remnant of the seed of the woman in the wildernesse . so also is the number of gods company sayd to be one of a city , and two of a tribe : as if in a great inundation of water , which carrieth away a whole towne or country , some one or two houses or persons should escape ; or as if in a blazing and universall fire , devouring a whole city , one or two houses should bee left standing . few are chosen , mat. . . god hath decreed that few shal be saved . the earth affords much clay for potters , but little oare for gold . common stones are many , pearles but a few . in the universall church signified by the arke , were but few even eight soules saved , all the rest drowned , pet. . in particular visible churches there are but a few names that defile not their garments , rev. . . all are not israel that go for israel : and all that go for virgins , are not admitted to the bridegroomes chamber . the gate to heaven is straight , and few finde it , mat. . . none know it of themselves , and of them that know it , few will endure the persecution , the sharpenesse , the selfe-deniall , the mortification , the losses , the crosses , with which that straight way is strawed : the most will walke in the easie and broad way where is elbow-roome , profits , pleasures , ●applause of the world , and pleasing of a mans selfe , the worth of grace and salvation , and the excellency of eternall life allows it not to be common to every idle hand . it is as a precious commodity , in the hands of a few : as pearles and jewells are so much more advanced in price , as they be harder to come by . the true church is the parke of god , empaled from the rest of the world , or a garden enclosed , cant ▪ . . aparadice of god , not the wast of the world : a fold , not the field . if it be objected , that the multitude of abrahams seed are as the sands of the sea , innumerable , gen. . . and , who can number the dust of jacob , or the fourth part of israel , as num , . and that sion shall abound with children , and many shall come from the east and west and sit downe in the kingdome of god , mat. . . and that iohn saw a multitude which none could number , of all nations , kindreds , tribes and tongues , that stood before the lambe in white robes , rev. . . to all these and like places , i answer , that wee must consider the beleevers , simply , in respect of themselves , and the church in respect of the severall parts : and thus they are an innumerable multitude . comparatively , in respect of unbeleevers , infidells , hypocrites , and reprobates : so they are few , and as an handfull to a whole floore , a remnant to a whole piece , a sparke to a great flame , a drop to a whole streame . therefore multitudes are no marke of the true church , as papists teach , but of satans synagogue : neither the rule of our way , which is straighter then that the multitude walke in . be not offended with the fewnesse of the godly ; compared with heapes of wicked men . the true church is as a little wheat in an huge heape of chaffe : as a little gold in a mountaine of clay or drosse : a gleaning after the harvest : a few berries after the vintage : and thus as it hath beene , it wil be , till the god of heaven have cast the god of the world into his owne place . neither bee offended that wee teach them to be few : but rather quarrell with christ and the scripture from whom wee so speake . for wee stint not this number to a definite company , as some fondly say we do ; this is their arithmeticke , neither ours nor the scriptures . but a few there are , and as our text saith , but a remnant . why wrangle they not with the scripture that speakes but of one of a city , and two of a tribe ? as it was then , it may be againe . but let such stretch the way of heaven as wide as they can , yet will it bee too strait for carnall men , and carelesse men , be they never so just and civill . . let us strive earnestly to be of this little flocke and remnant , and joyne rather with a few godly , then a multitude of sinners . walk in the way of good mē , and though thy company be small , it shall be good : and suppose this sect be every where blasphemed , in court , in country , in markets and meetings , in pulpits and tavernes , yet one day thou shalt wish thy selfe of this small number , and be most unhappie that thou hast sorted with thy company which thou hast chosen , and now canst have no better . . if the true members of the church bee so few , never bee daunted at the great shoales and number of atheists , epicures , libertines , hypocrites , scorners , blasphemers , worldings ; not at the overspreading of popery and idolatry . wee must not measure the church by our senses ; though few appeare , yet there is a remnant ; god will have seven thousand reserved whom elias cannot see ; rom. . . . a few there be , who in heart and soule cleave to us , the benefit of whose prayers we enjoy . . if so few shall bee saved , praise god that any beleeve , and that ever it was thy lott to bee brought to the faith ; seeing the apostasie to antichrist is so generall ; this is as great a mercy to thee , as in the great deluge one noah to bee saved , or in a raging fire in a city one house or one person to bee saved . which keepe the commandements of god. ] here is the first of the properties , by which the small remnant is described ; where , . what it is to keepe the commandements . . how the godly keepe them . the keeping is either legall , or euangelicall . legall is the perfect and personall observation of the whole law , in the whole man , in all things , at all times : matth. . . if thou wilt enter into life keepe the commandements : thus onely christ since the fall kept the commandements , and wee shall in heaven . this is not here meant . euangelicall is that acceptable obedience to the law , which the gospell injoyneth upon beleevers . to understand this , know , . that the gospell being not to abolish , but to establish the law , is not satisfied unlesse the beleever bring such a perfect and absolute obedience as the law requireth : onely this being impossible to the infirmity of flesh , it is satisfied that wee bring it not in our owne person as the law requires , but in the person of our surety , made by god our righteousnesse . . and because the grace of the gospell allowes us not to be carelesse , or idle in the work of the lord , it enjoynes on every beleever a conscionable and constant indeavor of keeping all the cōmandements of god , even in our owne persons , in way of gratitude and thankfulnesse . . and lest the godly should bee discouraged by the sense of their owne imperfections and failings in performance , seeing themselves at best but unprofitable servants , for their incouragement & quickning , the gospel calleth that indeavour and strife in obedience ( being chearfull and sincere ) a keeping of the commandements ; because it is accepted of god as perfect ; the person being in christ , in whom all defect and imperfection is covered . but how doe the godly keepe the commandements ? in just conditions , and in sure and safe coffers . the conditions are foure . they keepe them , . vndiminished ; god hath betrusted them with his whole law , and they set all the law of god before them , and have respect to all the commandements ; they be no papists to strike out the second commandement , or any other : they know the commandements are linked and chained together , as a band of ten clauses , breake one and the whole band is forfeited . . vnmingled ; not blending the lords sweet wine with puddle water of humane fancies : this remnant care not for the additions , traditions and commandements of men , but hold them close to the commandements of god. they pollute not themselves with the abominations of popery , superstition and idolatry , but shut their eares against the determinations of churches , councels , fathers , popes , contrary to gods commandements ; yea , ifan angell should bring any other doctrine , they would pronounce him accursed . . vnviolate ; defending , propagating , maintaining the commandements of god , without wavering or halting betweene two opinions : they hold them not as luke-warme laodiceans , but stedfastly & unmoveably ; they hold fast the faithfull word as their life , pro. . . as naboth , they will not lose a foot of their birthright . . vnspotted ; adorning and beautifing the truth in all things , by conforming their lives to the commandements of god. these are the conditions . in sure coffers also doe the remnant keepe the commandements . . of a firme memory ; luke . . mary 〈◊〉 and pondered the things in her heart : psal. . . i will not forget thy word : and this sanctification of memory sanctifies the whole man. . of a faithfull and beleeving heart ; for faith mingled with the word giveth rooting , and so continuace : this was abrahams coffer , in which hee laid the promises , and neither delay , nor deadnesse of sarahs wombe , nor conflict of contrariety , or impossibility could rob him of them . . of a sound and loving affection of the soule ; love is a safe and faithfull keeper ; things that we love wee will hold fast : oh love i thy law , saith david ! such love is stronger than death , no water can quench it . . of holy practice in the whole life ; bewrayed in three things , in professing a good profession , as christ before pilate , holding forth the word of life . in promoting and defending to our power all good things and persons in their conformity to the law : a good man preserves the law , aswell as observes it . in suffering for good things , and sealing ( if we be called ) the truth with our blood . next let us inquire , how we may shew our selves of this remnant , and know our ●elves to bee keepers of the commaundements . the markes are these . if we doe all from within : for all obedience to the law must flow from a pure heart , the end of the commandement is love out of a pure heart , psal , . . keepers of his testimonies seeke him with their whole heart . if we heare , we heare with an honest heart , luk. . . if we pray , wee poure not out words , but our soules , as hanna . if wee praise , wee call all that is within us to praise him , psal. . , . if wee preach , wee are fervent in spirit , as apollos . if we receive the sacrament , it is with examination of our hearts . as the clocke mooves from the spring within it selfe , so is the motion of a good man to the law from within , not from without . if wee do all by our rule : holding the truth for the truths sake . the word is called a lanterne , and the commandement a light , and obedience to the commandement a comming to the light , that our workes may be manifest , first to our selves , and then to others , that they are according to god , ioh. . . this argues a secret disciple , silently denying his owne and acknowledging gods wisdome , holinesse , and soveraignty . an artificer that would have his worke approoved , must not coble it up any way , but do all by rule and line , and square : so here , in all things make truth thy guide . if wee easily depart not from the commaundement , but sticke to it , first , in all things , even the least as the greatest : in commandements against thy profits , the saints endured the spoiling of their goods , heb. . and abraham to fly out of his country . in commandements dangerous , as daniel and his fellowes , and the martyrs . in commandements most irkesome , as abraham in killing his sonne . secondly , in all times ; not as the galathians who ran well , but desisted : but with constancy , as one that hath begun soundly and wisely . thirdly , in all places , at home and abroad , in the house , and walking by the way , dan . . in gods house , in thine owne house , in other mens houses , never laying aside the commandement . fourthly , among all persons and companies , high aswell as low , and before the meanest christian as the greatest . hold the commandement among the wicked as among the godly , so did lot. this is the third note . if we willingly endure to be examined and tryed . a good man can endure the conviction and triall of gods ministers , as peter did pauls , gal. . . david nathans , sam. . eli samuels , sam. . but saul , ahab , amaziah , felix , will abide no triall . a signe they have not kept the commandement . yea a good man will try himselfe , and examine himselfe whether he be in the faith , cor. . , and will come to the light , to judge himselfe : nay more , he will desire god himselfe the judge to try him , psal. . , . and is glad that it is the lord that will and must examine and judge him , cor. . . he earnestly loves others that keepe the commandements of god. his soule cleaveth to the saints he doth them all the good he can : he speakes to god for them : as elisha prayed for the mother and the child , and paul for the ephesians : he speakes to man for them , in their defence , as hester for the jews , david for ionathan , nicodemus for christ. he speakes to themselves and to their hearts , for their comfort , strength , instruction , and encouragement . he never scornes nor reviles them , but honors them that feare the lord. he seeth in all he doth , his faylings , and humbleth himselfe dayly , and abhorres himselfe in dust and ashes , as iob. chap. . . david that so resolutely kept the comman dements , saw what a beast he was by his faylings , psal. . . agur seeth himselfe more foolisher then any man , prov. . . paul after many a yeare striving and combate for the law in the inner man , complaines what a miserable man he is , rom. . . . how carnall he was , and sold under sinne . now this hastens us to christ , and makes us watchfull against corruptions , and still strive hard to the marke . that wee may be provoked to shew our selves of this remnant , by keeping the commandements of god , and abiding in the duty which the word commandeth , let us take these motives . keepe the word , and it will keep thee : keep the name of christ , and thou shalt be kept in his name , pro. . . ioh. . . . all the commandements of god are pure : the law is holy , just , and good , of the same nature , power , and justice as god himselfe , psal , . . i esteeme all thy statutes right , and hate all false wayes . yea all of them tend to perfection of holinesse , as our father is perfect . in keeping them is great reward , psal. . . the righteous are in some manner recompenced on earth : they enjoy a sweet peace with god , and in their consciences assured hope and precious promises ; but their full and finall reward is in heaven : rev. . . blessed are they that do his commandements , that their right may be in the tree of life : and may enter through the gates into the city : if salomon shall endeavour to keepe the commandements , god promiseth to establish him in a kingdome : chron. . . on the same condition will he establish us in an eternall kingdome of glory . obedience is the onely true testimony of love to god : as the second commandement implyes , in them that love me and keepe my commandements . measure thy love to god by the love of his commandements . peter , lovest thou me ? feed my lambes . he that keepeth my word , is he that loveth me , ioh. . . this makes the godly invincible in labour and sufferings , under rebukes , and evill report , and for all this they turne not aside , nor deale unfaithfully in the covenant . and there is no love lost : for their love upholding them in obedience , that obedience upholds them in gods love , as our saviour saith , ioh. . . if yee keepe my commandements , yee shall abide in my love , as i have kept my fathers commandements and abide in his love . and have the testimony of iesus christ. this is the second property of this remnant : where consider what is this testimony of jesus . what it is to have it . the testimony of jesus is the word and gospell of jesus christ : rev. . . iohn was banished into patmos for the word of god , and the testimony of jesus christ : where one is expressed by the other . now the gospell is called the testimony of jesus . first , because it is revealed by jesus christ : by him brought from the bosome of his father , an hidden mysterie to men ▪ and angells : none was worthy to open this booke , but he : in which regard he is called the true and faithfull witnesse , rev. . . secondly , because the subject of it is christ , revealing christ : the gospell is the true faith and doctrine concerning salvation wrought : by jesus christ and him alone : rom. . . concerning his sonne , &c. because it was testified unto by christ : not only by revealing it by his divine doctrine , but by his holy life , his mighty miracles , his faithfull profession before the jewes , pharises , pontius pilate , the whole councell , and by his most innocent death ; by which he set his seale to his testimony . because the end of it is christ : it aymes only at his glory , act. . . but what is it to have this testimony ? answ. the phrase is taken two wayes : to have the gospell , is to preach the gospell : so iohn bare record of the testimony of jesus , rev. . . and most plainly , chap. . . i am thy fellowservant , and of those that have the testimony of jesus . the testimony of jesus is the spirit of prophecy . to have the gospell , is to professe the gospell , to uphold and maintaine it , to give witnesse unto it , and to hold it in life and death : as rev. . . the soules of martyrs beheaded for the testimony of jesus . and so it is taken in this place . this remnant , as they abide in the dutie which the word commandeth ( for they keepe the commandements ) so they sticke to the faith and doctrine which it teacheth , they hold it fast against all the slights and intrusions of the beast , or antichrist , and testifie unto it both by life and by death . the truth of the gospell is an hold which antichrist cannot winne from the saints . note hence , that the keeping of the commandements of god and having the testimony of jesus must go together . tim. . . having faith and good conscience : and chap. . . holding the mystery of faith in pure conscience . for the law and gospell , christ and moses , though in matter of justification before god they can never be reconciled , no more then most abhorring contraries , fire and water , light and darknesse , yet in christian conversation , profession , and practise they may never be divorced , there must be light within , and shining without . in all christian conversation wee must joyne faith and love , tim. . . because neither of these can stand alone : faith without love is dead , and love without faith is at best but civility . beside , all duties of love without faith are sinne , and whatsoever we doe without love , suppose suffering of martyrdome , is all nothing . papists then slaunder our doctrine , who say wee teach only to beleeve , and destroy good workes ; we say contrarily with our saviour , what god hath joyned together , let none put asunder . but they sunder what god hath joyned , in that they pretend to magnifie good workes , and set up the law , but cast out the doctrine of faith , and preaching of christ ; insomuch as the word may not be had or read in a knowne tongue , neither in publicke nor private . this also shews , that protestants disgrace the doctrine of grace , while they content themselves with a profession of faith , but are barren and fruitlesse in good workes , of piety and mercy . beware of the curse of the fruitlesse figtree , that kept the ground barren : notwithstanding all the show and leaves againe , note hence , who they be that the dragons wrath most aymeth at , and is bent against : such as keepe the commandements , and have the faith of jesus christ : such as abide by the word , and will not be pulled aside by any imposture or delusion , and why ? he needs not warre against conquered slaves , whom he hath pulled away already , the strong man hath the hold , and things are at peace , beside , what have they to lose , who have already lost the faith and love of the gospell , and with it their owne salvation ? these are likest to christ , and the residue of his body , who must be conformable to himselfe : he was a butt and signe of contradiction , in the dayes of his flesh , and is so still , being ascended , in the persons of his members ; who are inspired by the same spirit , quickened with the same life , ruled by the same word , fight against the same enemies , and walke in the same steps to the same inheritance and kingdom , whereof he is gone to take possession . they have the word of faith in them , which the dragon most hateth as the greatest enemie of his kingdome . for being light , no marvell if the prince of darkenesse resist it . it is the sword of the spirit , which cuts off his temptations . being a rule of righteousnesse , it is the sentence of his condemnation . no marvell then if he hate it and all that love it . they have also the faith of truth , which he deadly hateth ; as the shield which quencheth all fiery darts . it makes us so strong , as that the gates of hell cannot prevaile . only faith crosseth the dragon , getting power from christ , and makes all gods ordinances profitable , all weake obedience acceptable . and hath he not reason to seeke to winne this hold from us , seeing when the foundation is overthrowne the building must fall , and the root overturned , the branches must wither ? such therefore as set themselves to keep the commandements of god , and hold the testimony of jesus christ , let them make account of the incessant malice and madnesse of the dragon . he never rests opposing those that will not be driven from the testimony . some of them he casts into prison , some he tryes by mockings and scourgings ; some he followes with inward temptations , some with outward afflictions ; some he lashes with the scourges of spitefull and lying tongues , and all he drawes into what dangers he can . he is no wise christian that makes not account of all the spight that the devill by wicked men can create him . take good notice , why wicked men make godly men theit butt to shoot all deadly arrowes against . if we beleeve them , they are heretickes , schismatickes , rebells , hypocrites , the vilest monsters of men : and so they harden themselves in impudency , as the devill himselfe is not more fowle and nimble in horrible lying and false accusing . but this scripture shews the just reason of the dragons hatred : it is because they keepe the commandements of god , and have the faith of jesus christ : they cannot forsake their rule , to runne with evill men into excesses , nor swim with the streame , nor enrich themselves by choaking their consciences , nor cover or cast a mantle over mens sinnes , by their society , silence or the like practise , let none of such as feare god , like themselves the worse , to heare themselves blasphemed by impudent and shamelesse sinners : for as these must do it being ruled by the devill , so they must suffer it being ruled by god. let men feare to persecute and blaspheme the remnant of the faithfull , and obedient christians , who will not yeild to antichristian devises , nor depart from their owne rule : or else blame not the word for charging them to be his brats , whose practise and language they here see it to be : as christ told the jews , ioh. . you are of your father the devill , his workes you do . when the enemies of gods church cast the saints into prison , the devill doth it . rev. . . when iudas comes to betray , the souldiers to apprehend , false witnesses to accuse , jews to scorne and mocke , the prince of the world comes in them , ioh. . . this of the second note . if wee would know our selves of this remnant , we must finde this property , that wee keepe the testimony of jesus christ. tit. . . wee must hold fast the faithfull word . and the reasons are many . wee had need so do , having so many with-holders ; the dragon puls it from us by temptation , the beast by persecution , the wicked by scornes and derision : all would pull us from our hold , and then were wee easily conquered . our love to christ commands it . by holding the testimony we hold christ himselfe . search the scriptures , they witnesse of me , ioh. . . the object of the word is jesus , the use of it to testifie of christ. the truth must bee firmely held : as is said , buy the truth and sell it not : it is true , and testified by truth it selfe , who is the mighty god and cannot lye . it is the sure evidence of our salvation , of our heavenly inheritance , a saving testimony ▪ because it is the testimony of jesus : rev. . . blessed is he that readeth , heareth , and keepe it : not meritoriously , as if he therefore merited salvation : but as it is an instrument of god , and directive , appointed as a rule to guide us unto salvation . now as men looke up their evidences in sure and safe places , delight often to read them , suffer no man to cousen them of them ; whatsoever casually comes , these shal be by all possible meanes safe-guarded : so ought we much more here , without which we have no assurance or tenure to one foot in heaven . beware therefore of being ashamed of this testimony , being the testimony of jesus christ ; as many be , and let it go , first , for the contrariety of the doctrine to nature and naturall courses . secondly , for the plainnesse and simplicity of it ; for christ came from heaven to bring this doctrine , which all the skill of men and angels could not reach . thirdly , for the crosses and afflictions that attend it , being the word of the crosse . fourthly , for the infirmity of professors ; which makes many , both preachers and hearers , ashamed of the sincerity and strictnesse of it . beware also of apostasie from the truth . the marke of a beleever is , to have the testimony , not to have had it . it is a misery to say , fuimus troes , i was a protestant , i was a professor of religion , &c. and beware of scorning , hindring , persecuting the truth , which is most contrary to this of the remnant . each of these is a brand of a wicked man , in whom the spirit of the dragon breathes . this of the third note . the calling of ever christian is , to be a witnesse to jesus christ. heb. . , being compassed with such a cloud of witnesses : that is , the godly who witnessed the truth , and to whom the scripture witnessed that by their faith they pleased god , esa. . , . ye are my witnesses . this witnesse is either inward , or outward . the former is by the inward faith and affection of the soule , by which wee give strongest testimony to jesus christ , that he is the only lord and husband of his church , our emanuel , the redeemer of his church , the saviour of his body , and that he hath fully and perfectly fulfilled all righteounesse ; by the merit and vertue whereof the church in generall , and my selfe in speciall a beleeving member , shall obtaine salvation . true faith is the most reall testimony to jesus christ , that can be . for this is , to set to his seale that god is true , iohn . . namely in his word and covenant , concerning salvation by iesus christ. and he that beleeveth , hath the witnesse in himselfe , ioh . . faith brings in the spirit of god , and his office is to witnesse unto christ , and to acquaint us with the things given us of god , and that spirit , to which the spirit of god giveth witnesse , will hold to the truth witnessed in him ; if all the world , and power of earth and hell would witnesse against him . what an honest man hath set his seale to , he will never be driven off it : but by his faith he hath set his seale to the truth and testament of iesus christ. outwardly the beleever witnesseth to christ three wayes . by profession and confession of the mouth : rom. . . with the mouth wee confesse to salvation : that is , give cleare witnesse to all the doctrine concerning the nature , person , offices and benefits of iesus christ , and that we rest and leane on him onely for salvation . by practise of life , beseeming the faith of christ : for this is a witnesse , that christ liveth in us , mooveth in us , ruleth in us , and that wee live not henceforth , but christ liveth in us , gal. . . by passion and suffering for christ and his holy religion : for martyrs and witnesses are all one : acts . . paul calls steven christs witnesse : and , rev. . . antipas that faithfull witnesse was slaine . and not only the suffering of the paines of death , but inferior persecutions , by scourgings of hand or tongue , or scornings , is a witnessing to christ in the lower degrees of martyrdome . object . christ neither needeth nor receiveth the testimony of any man. ioh. . . answ. christ is true god , and his truth is the truth of god , infallible , more certaine and firme then al mens testimony . and it were very unworthy , that infinite should need finite , or infallible should need fallible , or that the author of truth should need authority from men . in this sense christ neither needeth nor receiveth the witnesse of any man , as necessarie to himselfe , or for his own part : but that they might be saved ; partly for the weaknesse of men , who cannot come to understand divine things without mens testimony or ministery ; and partly for their salvation , which by men he promoteth : he useth iohns witnesse , and calleth for the witnesse of the meanest beleever . now the reasons why every one of the remnant must give witnesse to christ , are these : nothing that wee can do , can more honor god and iesus christ , then this : rom. . . abraham was strong in faith , and gave glory to god. what or wherein can wee give greater glory to god , then when our faith giveth him a witnesse of his great power , truth , and goodnesse , even contrary to sense and reason , as abraham did ? nothing can more honour our selves , then to be vouchsafed witnesses to god , testifying his truth , and the excellency of gods holy religion , both in word and conversation . were it not a great honour for a great prince to call a meane subject to be a witnesse on his side for the opening of a truth that nearly in honour concernes him ? but this honor have all the saints ; it being the office and function of the whole church , to be the ground and piller of truth , the upholder and maintainer of that truth which upholdeth the honor of god himselfe . what an honor was it , that the lord called in the whole church of the iewes to be witnesses on his side ? esa. . . against all the heathens , to testifie of his omniscience , in predictions of things to come which their gods could not do ; and of his omnipotency in admirable workes done for them in the wildernesse , in the sea , in the land ; of his singular goodnesse and providence in innumerable mercies , wherein they were advanced above all people of the earth . did the lord need them to witnesse ? no , but it was their honour to be vouchsafed such grace , that whereas all the heathens witnessed to their idolls , they of all people on the earth witnessed and celebrated the great and noble acts of god done among them . nothing makes us liker to christ our head , that true and faithfull witnesse : this was his speciall office , to witnesse the truth as the redeemer of mankinde , and the author of truth , ioh. . . for this cause was i borne , and came into the world , that i might testifie of the truth . even so every member of christ is borne into the church , and commeth into the world of beleevers , to give witnesse unto the truth , as being taught in the truth , and as the redeemed of the lord. as nothing can make us liker to god , so nothing is better pleasing unto god. god the father hath often and sundry wayes testified unto his son. first , sensibly and audibly , in his baptisme , and transfiguration also , that he was the son of his love , who had all his love cast upon him . secondly , by the internall revelation of his spirit , in the hearts of beleevers , as to peter , mat. . flesh and blood hath not revealed this , but my father in heaven . thirdly , and especially by the mission & ministery of the son himselfe : ioh. . . he that receiveth his testimony , fealeth that god is true : for he whom god hath sent , speaketh the words of god. if wee desire to be like god , or to please god , we must herein imitate him as deare children . which serves for the reproofe of such as are afraid or ashamed of this testimony : contrary to tim. . . be not ashamed of the testimony of our lord. many will not testifie to christ among poore men , some because great men resist it ; some are afraid of the strictnesse of it , some of the crosses , some of the scornes of it ; and most , because this witnesse would witnesse against their own contrary courses : and men of little faith are dejected in small matters . but such christ wil be ashamed of in the day of his appearing , and shall witnesse against them that he never knew them . such also are condemned , as do contest against the witnessing of christ. the world is full of false witnesses , such as were suborned against christ : as first , all false teachers that father that on christ , which he never spake ; as papists or others that deny , any article of faith and christian religion : so the apostle cor. . if the dead rise not againe , we are false witnesses . so to teach the doctrine of mans merit of free-will to good , image-worship , or the like , is to be a false witnesse against christ himselfe . secondly , all unbeleevers that receive not this testimony : whether such as scorne to heare the witnesses of christ ( if they dislike the person , they will none of the witnesse ; loth to drinke good wine , because they like not the dish ) or such as heare sometime , but beleeve not the witnesse ; this infidelity makes god a liar , so farre as a wicked man can , ioh. . . thirdly , such as contest against his witnesses , to elevate their testimony : for , as in the dayes of his flesh there wanted not such as witnessed against himselfe in person , that he was a drunkard , a devill , a friend to publicans and sinners , an enemie to caesar , a blasphemer ; so for the same end , to weaken the authority of his witnesses , there never wanted such as would witnesse against iob , that he was an hypocrite , that paul was a pestilent fellow , a moover of sedition , a preacher of false doctrin , unworthy to live and can the devill devise so foule accusations , or so slaunderous , which his agents will not boldly urge against the witnesses of christ , to whose innocency & godlinesse god himselfe witnesseth ? this also serveth to comfort , poore christians , despised in the world : god honors the poorest beleever , to be a witnesse to his truth : and a poore mans testimony is as good even in mens courts , as a rich : but much more before gods tribunall . such as suffer for this testimony losses , reproaches , and the contempt of the world . even wee lovingly respect such as suffer for their love to us in upholding our truth and innocency : and much more doth the lord : see the promise for incouragement . mat. . . it is also a word of instruction : that we frame and fit our selves to this witnesse . quest. how may that be ? answ. to a good testimony is required a good witnesse , and to a good witnesse must concurre these five things . knowledge and certaine perswasion of the truth , to which we are to testifie . when christ was to raise up witnesses to the truth of the gospell , he would have them his owne domestickes , to be with him , to be eye-witnesses , and eare-witnesses of all he did or spake : so as they were to deliver nothing but of their certaine knowledge , the things they had heard and seene and handled ; ioh. . . so as ignorant persons that care not for the knowledge of the mysteries of the gospel , are as fit to witnesse to christ , as a blinde man to judge of colours . for this knowledge and perswasion , because it must be from a divine teacher , as the thing witnessed is , we must not content our selves with the report of men , or an humane apprehension of the matters of religion , but be sure wee have the spirit of god inwardly to teach us : for the naturall man cannot discerne the things of god : ioh. . . when the comforter shall come , he shall testifie of me , and ye shall witnesse also : but not before they have received the spirit . faithfulnesse & sincerity : to testify the truth only , & the whole truth . a man of integrity is a fit witnesse in this great cause of christ. many professe o●e thing & practise another : have a forme of godlinesse , but deny the power of it . these are unfaithfull and disgraceful witnesses , that say & unsay ; a discredit to the cause , a shame to themselves : their word and witnesse goes for nothing : mens tribunalls cast out such witnesses with disgrace , much more the lords . plainnesse and opennesse : that men may know , what they witnesse : that their testimony may be an evidence : not to fumble , or flatter , or blanch the truth . ministers must explane the testament of christ , and speake plainly that christ by it gives nothing but to his friends and kindred , to his mother , brethren , sisters , even such as heare the word and keepe it : that he bequeathed the inheritance to the sanctified , not the profane ; that pearles are not cast to swine ; that howsoever wicked ones will scrape acquaintance with christ at this day , and at the day of judgment , for that they were just , sober , charitable , civill , harmelesse , yea beyond many of us in their civill entertainments of christ , yet shall they not be found in the genealogie , are not of the house of faith , nor of the blood of christ. courage and boldnesse to stand to their witnesse . pilate gave a good testimony of christ his innocency , but wanting courage he went against his owne testimony . now this courage is necessarie , first , to stand out against numbers of false witnesses . one elias must stand against foure hundred false prophets : the apostles against the whole councell , act. . . secondly , to contemne the wrath of the adverse part , armed with furie and madnesse against them ; act. . . they brust for anger , and consulted . thirdly , to abate the madnesse of adversaries : as did the courage of the disciples , having the better end of the staffe , act. . . the magistrates came and besought them , and brought them out , and desired them to depart out of the city . motives thus to give witnesse to jesus christ. all creatures , even the unreasonable , witnesse to the glory of god. act. . . he left not himselfe without witnesse , in that he gave raine and fruitfull seasons . if we should hold our peace , the very stones would cry . it is so honourable a service , as the angells themselves desire to stoope and bow unto it , pet. . . even they affectionatly long and desire to behold and witnesse the spirituall riches of the church by jesus christ. the faces of the cherubins were alwaies upon the arke : they could never looke enough , nor with admiration enough , upon the affaires of the church . how ready and faithfull have they been on these errands and messages ? &c. to faithfull witnesses god witnesseth , that he is their god , as the patriarkes , heb. . . he is not ashamed to be called their god , professors and slaves of antichrist are bold to witnesse their false faith , with resolution of minde , danger of body , losse of goods , lands , liberty , and life : and shall christs servants be ashamed in his testimony ? . the saints have not counted their lives deare to them , nor loved them to the death for christs sake , as wee have seene on verse . hee is a very jade that will not follow a free leader . . the season and time invites it : if men will not now witnesse to christ in the dayes of truth and protection , what will they doe in the fiery tryall ? for what dayes doe so many conceale their resolution ? why doe so many desire rather to bee counted wise , than religious ? and i stood on the sea-shore , or land . ] these words belong not to this chapter , but to the next vision ; neither read in the first person , he stood , that is the dragon ( as some read ) on the sand , that is , on a sandie and mouldring foundation , or on a multitude of wicked men , as the sand : but in the first person , i stood , that is , i stood in vision on the sand , to see the beast rising out of the sea ; so as the words are a transition to the vision of the beast in the next chapter . so i have by the grace of god finished this taske and text , which hath notably suted with the occurrences of these latter times , and seasonably met with the present occasions and state of the churches , at home and abroad . i will not goe forward in this mysticall booke ; for in this chapter i have led you into the heart and kernell of the whole booke ; and given not a darke light to the whole : besides , you loue variety , and my selfe ayme at some other plainer doctrine . bella , minas , fluvios , mulier cum semine sancto sustinet , & victrix astra ducemque petit . finis . an alphabeticall table of the chiefe things contained in the foregoing exposition . a accusations of the godly , in things true and false . pag. the godly lye open to all maner of false accusation and why , false accusation the nearest and expressest image of the diuell , disswasions ●rom it , how to fence our selues against it , accusers of the godly shall one day haue their mouths stopped , actions that are good , studiously hindred by satan , blemished two waies , affect men differently , as they differ in good or euill , afflictions of the church may be long and grieuous , how long and short too , agreement of disagreeing enemies , against the church , angells●ignifie ●ignifie any seruants & souldiers of christ , resemble them , what the good angells doe for the children of god , antichrist arising is the great wrath of the dragon , demonstrated , by what stayres he arose , time of his reigne ●●cording to papists , confuted , his warres come of the dragons wrath , reas. antichristianisme , an vniuersall heresie , worse then temporall enemies , three waies , effects of it far worse , apologie for our innocency , needfull , armo● of god , taken frō us , or turned against us , assaults and stratage●s of satan against the saints , b be busy more and more for grace & goodnes , reas . beast , that antichrist , noted and described , beginning of good : watched by satan , to hinder it , benefits of receiuing christ and his truth , birth of children in nature and grace , how they are alike , the spirituall farr better then the naturall , appeares in fiue things , effected with paine , foure reasons , hinderances of the new birth , resolue to goe through all , . motiues , body of christ , threefold , blood of christ , how we ouercome by it , how all our enemies are ouercome by it , answers all obiections for us , bootlesse to struggle against the truth , or church , brethren , seuerall sorts , all brethren , that professe christ , and how , mockers & enemies taxed , brotherly loue commended to christians , motiues , ibid. objectiōs answered , conditions of it , c callings , generall and speciall , disordered , censure not euery one that is accursed , christ : cleaue to him , in person , affection , affliction , depend on him for direction , protection , prouision , honour him , please him , six waies , more excellent then the world , and so esteemed of the godly , receiued into us , how , church : six priuiledges of it , as christs spouse , what her crowne is , how it continues , how on her head , see more , a fruitfull mother of children vnto god , mother-church , which , popish notes , disproued , fiue true notes , auowed , markes of true children of the church , sorts of them , . safe euer by the saluation of god , not alway glorious , but alway safe , in hardest times , assuredly fed and prouided for , comming of christ expells satan , why , and how , conclusions about the churches visibilitie . consolation in the great power of christ , conversion : casts out euery deuill , why and how , courage necessarie for great performances , motiues to it , meanes , crowne of christ : set & hold it on his head , crowne & princedome of satan , what , how , wherein : cruelty in the deuill and his instruments , whence , and why permitted , d dangers , what to doe in them dayes put for yeares , death of christ , how necessary , deceiue the world how , delight in earth , discouered to be predominant , foure notes , desart , what in this chapter , despaire not of the worst , despise life and all for christ , why and how , meditations and practises , differences of gods working , and satan , in the same action , disgrace put vpon good actions , disloyalty taught by popish religion , diuell called a dragon in foure respects , so are also his instruments , why comprised here in the name of one dragon , . notes of him cast out , motiues to cast him out , meanes , dragon : embleme of persecuting princes , why , defeated many wayes , meanes to ouercome him , not cast out till christ & his gospell come , ouercome , not onely by christ , but by christians , dominion exercised among wicked men only , e eagles wings , what they are , ease in our christian profession , not comfortable , end of magistracy , what , and wherein , enemies of christ , who , enemies of the godly haue foure chiefe sinnes in their oppositions , enemies of the church shall be finally destroyed foure reasons : enemies spirituall ouercome by the power of christ in us : enterprise of wicked enemies bootlesse , entertaine christ & his truth : motiues , meanes , letts , euili actions , how by satan put forward , exorcisme , to dispossesse a diuell : expect floods of opposition and persecution : f faith our victory , how , faiths power , wherein bewrayed , false feares , what mischiefe to the christian combatant , families : how the deuill is cast out of them , fence against the deuill , how , fidelitie to god and the church , requisite , exemplified : . fight against christ. how the wicked doe so , notes of them , flight of satan , sometimes fained , flight of the church , what , when , how : how from the face of the dragon : floods of waters signifie afflictions , and why : out of the dragons mouth , three sorts of them : fly in persecution , when lawfull , and not lawfull : . food for the soule , what , and how certaine , friendship pretended to deceiue , frustrate & fruitlesse , how good things are made to be , g garment : of saints is christ , for necessity , ornament , distinction : better then the other in fiue respects , how put on , motiues to put it on , and that continually , expresse the shining of it , not disgrace it on others keepe it cleane , why , how , and who offend , god saueth his church by meanes , though he could without them , giues sufficient meanes , godlinesse : wherein the power of it is seene , good gifts , how giuen to euill men , great aduersaries of the church , great helps against them great encouragements likewise , h happinesse of christians cannot be preuented , nor discontinued , nor a whit prejudiced by any enemies , hatred in wicked ones against the good vnknowne , or unseene , fiue reasons , hearing of the word , hindred by satan , hell : why the deuill is not confined to it , helpe euer afforded to the church in the greatest persecutions , reas. many times when she least expects it , four reasons , heauen : the church militant so called , . and true christians already in heauen , how : many therefore no true members of the church , heresie more hatefull to the church , then tyranny , heresies drunke up of the earth , how , hornes , what they signify , horned beasts against the church , that is , hurtfull men , i iesuites and other papists impudent in false accusations , impotency of satan in doing mischiefe , instances of satan neare us , or standing before us , instructions by consideration of christs power , instruments of speciall good , fitted of god thereunto , instruments of the diuel : notes of them , cast out together with himselfe , how , seeing they preuayle so much , impudent and instant in false accusations , markes of them , ioy : none but the godly called to it , and why , ioy of heauen must now be expressed , and how that may be , how heauenly & earthly joyes , may stand together , ioyne all in fight against satan , iudgment-day , signes of it , shewed in the comming of antichrist , k keyes : a signe of power , and in christs hand , kingdome of god , what , and how it florisheth , kingdome of antichrist resembled by egypt , how . l lambe : christ so called , why , what vse , lamentable estate of wicked men law and terrors needfull to the best , legall and evangelical keeping of the commandements , conditions of keeping of them , sure coffers to keep them markes of them that keep aright , motiues , lets of receiving christ & his truth , lessons to be learned , of satan , to redeeme time , life , how it may be loved , light skirmishes get the devill great advantages , love of christ , which will hold out to the death , foure notes of it , love the godly unseene , and how , luther : where the church was before his time : , & lying signes and wonders , why , m magistrates must resemble god in foure things , manchild : christ like it , not the same , constantine , with the like , so called , collectively , reasons , martyrs overcome the dragon , and others too , with three qualities , how in suffering they overcome , meanes to a voide the dragons wrath , michael : notes christ , ministers : starres in the church , must resemble starres , how , and wherein , motives to ministeriall duties , dignity , duty , end , and comfort of a good minister , , & must preach woes as well as comforts , , reasons , objections remooved , who blame worthy , ministery , though sharpe , must be endured , motives , modesty commended . moone : resembles the world in foure things , must bee kept below christ , both the best and worst of the world , for five reasons , must bee held with foure cautions , notes of one , whom the world hath overcome , and one that hath the moone under his feet , mourne to see gods kingdome opposed , or not enlarged , multitude no sure note of the church , n no newes to see the church goared and persecuted , no calling or condition can secure a good man from opposition , no prevailing against the church , . objections answered , no easie thing to bee a christian , yet many make such account , foure sorts , notes of one seduced of the devill , notes of one lying under the dragons power , or wrath , notes of one whose place shall not bee found among saints , notes of one prevayling against the dragon , and of one , in whom the dragon preuailes , number of ten implies perfection , number of true enemies to antichrist , small , foure reasons , o occasions for satan to take advantage at us , offence not to be taken at the apostasie of ministers or others , order our desires and conditions , how , p patience needfull , peace , how affirmed of the church , persecutor one in all ages , how , what use , persecution from whom to be expected , inevitable to the church , why , what use , even by christian emperors , twofold , sometimes hindred by earthly occasions , personall reproofe , necessarie , popes headship ever withstood , power of christ , twofold , his power , as mediator , superior to all created power , how discerned to be in us , praise god for the overthrow of the churches enemies , objections answered , , conditions , meanes , and motives , preaching , why resisted as it is , who condemne tart preaching , their sinne , prepare for adversity , or flight into the wildernes , prevent it , how , profanenesse : in preferring the world before christ , helpes against it , motives , prosperity of the church sends it into a wildernesse , how , use it warily , hurts more then persecution , how , why , ill fruits of it , no note of the church , profession of religion : practises of it , to cast out satan , providence : god feeds his in greatest scarcity , and why , protectors of the church : be such , three meanes , q questions of the spirituall combate , two , r reinerius the inquisitors testimony of the waldenses , reioyce to see gods kingdome of grace prevayle , reioyce in spirituall conquests , and temporall , recusants should consider foure things , their pitifull case , religious courses thought uncomfortable , and why , repent and get out of security , repiners at the churches prosperity , no true christians , & revenge on the contempt of the gospell ; instances , restlesse malice of satan & his instrumēts , though crost , why , romish religion cruell , therfore false , romish church called a woman , why , no true church , for that she giveth salvation to others then god , s saints on earth have kingly dignity , and how , must be thankfull , chearfull , and live as princes , and not lose their crown , what , salvation : wholy from god , to the church , and members , give him all the glory , satan , an enemie to whom cast out by christ , and his members , how , cannot hinder the birth and rising of excellent instruments , his chiefe aime is , to throw down such instruments , prevent him , pray for such , seduction , how to be avoyded , serpent , an embleme of the divell , sharper assalts are the shorter , why , what use , sinnes , as signes of wrath toward a church , slanders of papists against the doctrine and life of protestants , how dryed up of the earth , souldiers of christ , why used by him , subiection to magistrates , subtilty of the divell and his instruments , instances , comforts against it , five superiors instructed to humiliy , moderation , and mercy , sunne : christ resembled by it , for affects and effects , but farre better , so admire him , rejoyce in him , bee thankfull for him , imitate him , and walke as beseemes him , foure wayes , , &c. starres of the churches fal to the earth , three wayes , yet not all , why , t tayle of the dragon , what , and who , terror by christs power for christs enemies , testimony : gods word , how christs , and ours , why the testimony of iesus , testifie to the gospell , foure wayes , motives , thankes to bee given for clearing our innocencie , how to be expressed . thrones and rulers are of god , treason taught among papists , not protestants , tryall of religion , persons , and places , whether for christ , or no , time , times , & halfe , what time of antichrist short , how , time of satans rage in any mischiefe , determinate , why , what use , & . foretold , why turke not so pernicious as antichrist , v valor of christians in things , victory : triumph after it , not before , three reasons , who faulty , visibility and outward splendor no note of the church , . and & . objections answered , visions : kinds , differen . & reas . , , vnhappy are the wicked , while the godly are happie & rejoyce , vnitie no note of the church , what unitie to preach , ibid. and practise , w waite for deliverance out of trouble and how , walke wisely as well as warrantably , watch in prosperitie , with directions , watch against satan , three rules , warfare of the church on earth , want of temporals : comforts against it , weapons of antichrist , spirituall and temporall , where christ may not prevail , the devill shall , reas . wicked men uphold the devills crowne & dignity , described , they cannot safely rejoyce , wicked companionship to be forsaken , wildernesse , or sad estate , the estate of the church , cōfort & contentment in it , winges of the woman , what , why , whence , wisedome of the serpent in foure things , . meanes to get it five , . practise of it , witnesses : who the two witnesses are , withstand satan , sixe rules , wiues duties to their husb . . &c. wizzards : no good christian , that seekes to them , woe , what note it is , ● woman : the church militant so called , , word of god : by it wee overcome spirituall enemies , how , treachery of papists , disarming us of it , . word neglected or despised , leaves wicked sinners , world must not get our affections , conformity , patronage , y youth taxed for slipping their time z zeale & meeknes , how to be tempered in ministers & others , errata . pag. . read , it lyeth in wickednesse p. . r let the light make us ashamed , p. r. in the full , and all is gone , p. . r. personall and doctrinall and they have not the succession of peter , who have not the faithof peter , p. . r. may well mistrust their conversion , p. r. in iohns time having command , &c p. . r. must not touch iobs life , p. ● r. either of their faith or salvation , p. . r. meditate often on gods promises , p. r laudatorie oration , p. r. word of salvation , p. . r. nathan , or gad , p. . r. dead workes . heb. . . p. ● . r. more easily drawne , p. r. all these happie meanes , p. r. oh how love i thy law. finis . notes, typically marginal, from the original text notes for div a -e hebr. . . hebr. . . tim. . tim. . . . chr. . . phil. . . notes for div a -e parts of the chapter . what is this wonder . the greatnes of the wonder in . things . the manner of apperance of this vision . sundry ends why god thus revealed himselfe . spiritus de● alli cit . satanae , cogit vi . the place where this wonder appeareth . by heaven commonly in this booke is meant the militant church . for . reasons . . . . attention & affection incited by sundry arguments . . . . the modesty of this holy evangelist . his fidelity . to his lord. to the church . true members of the church are in heaven upon earth . in expectation . in inchoation . saints in heaven fully freed from all evils . from the evill world foure waies . from the corruptions of the world . from wicked persons & societies . conformity of saints in earth with saints of heaven . in vision of god. in framing to the charter of heaven . in keeping a perpetuall sabbath . in fruition of the presence of christ. in enjoying god the meanes of their lives . vse . no true members of the church , that have no birth but from earth . that have no inheritance but in earth . that have no conversation but in earth . * that have no delight but in earth . discernable by notes . vse . the christian is in the world , not of the world . the world may not gaine our affections . nor our conformity . nor our patronage . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . woman in this mysticall booke signieth . things . idols . city of rome . the true church . this woman is not the church triumphant for . reasons . church compared to a wom●● . in respect of her selfe . causes . in relation to others . to god. to christ. to christians . the spouse of christ must cleave to her husband . in person for . reasons . . . . . in affection . in affliction she must depend upon her husband . for direction . for protection . for provision . she must honour her husband . she must please her husband ▪ in not pleasing her selfe . nor pleasing men . observing what will best please him . by decking the soule with graces . by respecting his friends . by delight in his presence . sixe priviledges of the spouse of christ. free election . divine pacification . gracious assimilation in . things : . . . free donation , in . things . . . . . high exaltation in . things . . . . eternall consolation . answereth all objections . in things which might prevent our happinesse . in things that might discontinue to our happinesse . in posse non peccare . in non posse peccare . christ the sun is there opposed . to shadowes of the ceremoniall law. to our naturall darknes . vnity . light. solis jubar in vegore mirid●a●o oculos intuēlium perstringit , et talis est glo●ia christi summa et inaspectabilis . purity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . multioculum . power . participation . effects of this sunne of the church . illumination . direction . refection . distinction of seasons . vse . the sunne of the church infinitely surpasseth the sun of the world in . things . rejoyce in our sunne . be thankful for our sunne risen . imitate our sunne . walke beseeming our sunne . warily . watchfully . decently . diligently . vse . the sunne of the church never setteth . christ a garment , why . necessitie of a garment in things . to cover the body . to sence the body . to cherish the body . vse of garments is for ornament . for distiction . this garment differeth from other garments in . things . the author . the matter . the price . the vse . the durāce the woman cloathed with this sunne . on gods part by imputation . on mans part by application . quidam induunt christum tantum quoad sacramenti perceptionem ; alij et ad vitae sanctificationem . five graces requisite to the clothing of a christian . ● repentance . faith. prayer . holinesse . hope . duty hence to put on this garment is necessary . to save from evils . cant. . . the church wold find christ at noone , in the heat of the the sun of persecution to be refreshed by him . to procure us all good , wayes . the putting on of this garment is a continuall act of this life . and in much weaknesse for . reasons . christians must expresse the bright shining of this garment . in renovatiō of nature . in the shine of spirituall graces . in shining conversation : reasons . . . . . vse . not to cast dirt upon so pretious a garment . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not to leave it off for the frown of men . . reasons . . . . we must keep cleane this costly garment for . reasons . . . . how to keepe our garment cleane . rules . . . . vse . sorts of men defile their garments . . . . . . . vse . beware of stayning thy holy profession : . . . . saints by calling be saints in conversation . six helps to keep our garments cleane . . . . . property . . the world compared to the moone in . things . in inferiority . in mutabilitie . in obscurity . . in the use . the treading of the moone under feet is the contempt of the world . a sound christian despiseth the best of the world . and the worst of the world . and all the world in comparison of christ. reasons . . . . sound judgment holds earthly things good with cautions . . . . why the christian prizeth christ above all the world : . reasons . . vse . vnhappy men that preferre the world above christ. and who refuse christ for the world to fortisie our selves against this profanesse , . helps . . . . . . . motives to keepe the moone under our feet . al are alike fugitive . riches . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . honors . date obulum belizario . . pleasures . psal. . . life it selfe . whole world , god hath put them under our feet . hath put no great worth in themselves . good men as the moone seldome in the full but in danger of eclipse . signes of him whom the moone hath under her feet . . . ier. . . iob. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . signes of him that hath the moone under his feet . property . the crowne of the church implyeth . things . honor of her person . eminency above others . her rich estate . her victory . the crowne of . stars is the shining doctrine of the . apostles . the woman is still crowned with . starres , reasons . i. . . the crowne said to be on her head for reasons . . . doct. ministers are as starres in the firmament of the church . . reasons . . . . . vse . and must resemble stars . in humilitie for . reasons . . . . . in stability . in fidelity . in unity . in cōstancy . motives to these duties . . . . doct , all saints on earth have kingly dignity . reasons . have royall birth as kings . are anoyn . ted as kings . have the power of kings . a commanding power . a performing power . a conquering power . a judging power . are all crowned as kings . vse . to magnifie gods ▪ grace . and the state of gods children . and to demeane themselves as princes . in great affaires . with nobles and princes . with valour and courage : be armed as kings . be bountiful as princes . let none take away thy crowne . how a christian may loose this crowne . to resist the gospell is to pul the crown off the head of the church . quest. bringing forth children in nature , and in grace resembled in . things : . . ▪ . quest. how the woman is ready to be delivered . quest. how she cryed in paine to be delivered . doct the church is a fruitfull mother of children to god. her bed is greene , . reasons . reasons . . . . . vse . not to content ourselves with our first birth in nature . reas . . . . . . . . how to know the true mother church . note , because she is called catholike . a nomine ad rem non valet consequens . nulla fuit unquam haeresis quae nolit videri catholica . nor by antiquity . . reas : . . v●tustas erroris . . . de poenit. distinct . . a de clericis . l. . cap. . b art. . c sess. . d part . thom . . art . qu. . nor by perpetuity or durance . numerum numerantem augens , non numerum numeratum . romae dicitur babylon , quia ad finem seculifutura est officina omnis idololatriae , et fedes antichristi . nor by multitude and amplitude . ecclesia fuit in uno abeli , in uno henocho . multitudo orthodoxa . totus mundus factus fuit arrianus . hi vulgus habent , nos sidem . nor by succession of bishops . reasons . . . . successio cathedrae et doctrinae . church of rome hath no succession either of , doctrine . seat. non habent haereditatlm pe●ri , qui non habent sidem petri. de poenit . c. . scripturam docere quae sunt notae ecclesiae . de notis eccles. c. . cap. . the true mother known by . notes . her face and what that is . her voice . her vertues . holinesse . of doctrine . of persons . of manners . meeknesse . her marriage . her carriage . to her husband . faithfull . subject . dependeth on him . honoureth him only . necessitate praesentiae , non efficientiae . to her children . nurseth them . teacheth them : provideth for them . rev. . . galat. . . how we may know our selves sons of this mother . . notes . by our change in . things . . . . . . the voice of prayer . sucking the breasts . image of his father . growth in strength , stature . in understanding . in affection . in activity . in strength to suffer . child-like affections : to our father . honor. love. to our mother . love. par in parem non habet jus . compassion . brotherly-affection . doct. . the church brings no children to god without travell . . reas. reas. . . . foure maine hindrances of new birth . naturall ignorance . fleshly feare . joh. . . irresolution . love of sin . use. . the dignity of the ministry . the end of the ministry . comfort of faithfull ministers . vse . ii. reasons why god would not sever christ and his crosse . travell in the meanes of grace . . reas. . . . by the dragon what is meant . . satan , called a dragon for reasons . . instruments of satan called dragons . why. the whole kingdome of the devill but one dragon . . reas. . heathen persecuting emperours of rome dragons . . reas. doct. all wicked men united against christ. . reas. reas. . . . . vse . . unitie no note of the church . . what unitie and peace ministers must preach for : . christians must unite themselves in the truth . reas. dragon called great in . respects . . . . . the church is beset with fierce enemies and dragons . reas. . . . . vse . . aids to be procured against the dragon . . . . chro. . ve ll i. vse . . grounds of courage against so great a dragon . iste leo ob feritatem , christus ob fortitudinem . christus leo ad vincendum , diabolus ad nolendum . august . doctr. the fiery disposition of enemies of the church . the head . . . . in the members . in the imperiall dragon . three causes hereof . . . vse . . vse . ii. vse . iii. vse . iv. grounds of comfort . doctr. the dragon is as subtile as cruell . . . . . why god giveth good gifts to evill men that abuse them . . reas. why do wicked men contrive and bend their wils against the church . reas. . . . vse . i. . dragons subtilty in dissembling his person . satan assayleth us . . in our solitarinesse . . in our sorenesse . in our sleepe . . in our nakednesse . instances . . in our death . ii . satans subtilty in hindring good actions . satans subtilty in shaking and holding out graces . of faith . . of repentance . . of sanctification : of sanctification . . thrusting on good things by ill meanes . propounding to good actions bad ends . what good the dragon cannot hinder he will disgrace . whether personall . or sociall . satans subtilty in frustrating good actions . the word frustrate . waies . satan frustrates seemly profession . waies . . . the dragon as subtill to thrust on evill as to trust out good . by making evill seeme good . or lesse evill . iii. satan a most subtil engineir against the saints . i. stratagem is to intercept victuall from the christian souldier . by hindring preachers . by hindring men from comming to heare . by hindring the hearing , being come . he stealeth the word waies . . by intercepting it frō the heart and life . . waies . ii. stratagem , to disarme us . waies . . how satan turneth our own weapons against our selves . as , our graces . and gods word . . waies . iii. stratagem is to breake our ranks in our duties . of our generall calling ▪ of our speciall calling . iv. stratagem is to dissemble a flight . . instances . v : stratagem , by light skirmishes get great advantages . motives to avoid small and secret sins . the . stratagem of the . heads . satan sprea deth false feares concerning mens estates . foure instances . i. ii. and concerning their actions . foure instances . vse i. serpentine wisdome is in fourethings . n●mo enim celerius opp●imitur quam q●irihil aut parū timet : hostisque st●enuitatem ignorat . . . sam. . . . christians must walke as wisely as warrantably . meanes to get this serpětine wisedome , . wherein is the practise of true wisdome . wee must not only do good , but be wise to do good . vse . . comforts against the depths of satan . . . , . joh. . . . what is meant here by ten hornes . ii. of the number of ten hornes . doct hurtfull men to the church are as hurtfull beasts to men . reas. . reas. . reas. . how the world addeth strength to the hornes . the lord suffereth these hornes for five ends . vse . . witnesse the most outragious and savage cruelty of papists against magdiburge this . cor. . . and . . the church cannot bee overcome by ten thousand hornes . because their great power is limited by a greater . . it is set against god. . the woman hath a more mighty horne of salvation . god hath . carpenters to scatter the . hornes . . turneth them one against another . we must despaire of our strength . and fly to the strength of god. as also confederate with god. vse ii. enemies not to lift their hornes so high . foure reasons . i. . . . by seven crownes what is meant . doct. luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the dragon exerciseth princedome . . spiritually . three wayes . rom. . . rom. . . . corporally . reas. . the dragons power contrary to christs . sixe instances reas. . satans subtilty in getting his heads crowned . reas. . the sinnes of the church often crowne the dragon . deut. ● . . reas. . use. . rom. . . signes of such as uphold the dragōs crown and dignity . enemies to the motions , and perswasions of the spirit . walke according to the course of the world . beleevers of lies . . persecutors of godly men . vse ii. true church not alwayes discernable by externall splendor . reas. vse iii. the church not inferiour to her crowned enemies . . not in her person . . not in her head . . not in her lowest estate . pet. . . vse iiii. rev. . . vse v. wee must learne to sit and hold the crowne on christs head . . cast ' downe thy crowne at his feet . . set up his th● one in thy soule . . take the oath of allegeance to christ. . resist the dragons incroachments upon christ. iude . pastors of the church called starres , why . starres fall from heaven to earth , three wayes . . in iudgement . . in affection . in practice . by the dragons tayle what is meant . cauda est , . naturalis pars anima●is . exo. . metaphorica , deut. . pro ignobili , imbecilli , vili . . mystica , apoc . . & in hoc loco . false prophets called the taile in . respects . the best interpietation of a prophesie i , the accomplishment of it . in that fourth persecution under antoninus verus . revel . . all the starres not cast downe : three reasons . ecclesia est cor mundi , primum vivens , & ultimum moriens . the chiefe aime of the dragon is to cast down the starres . how many starres in the romish church were cast downe . reason . luke . . reas. . reas. reas. . reas. . use. . how the stars may prevent their casting downe , by five practices . vse ii. prayer for our ministers how prevalēt . eph. . . use iii. vse iiii. vse v. comfort to the shining starres . . grounds . doct. ii. the dragon cannot cast downe all the ●ars but only 〈◊〉 part . rev. . . reas. . reas. . reas. . reas. . mediators not meritorious as christ , but ministeriall . nazianzen . reas. . many wayes the lord can and doth defeat the dragon . . instances . act. . . pro. . . use. . vse ii. no prevailing against the saints , till , . god permit . gods time is come . . their work be done . use iii. vse iiii. ier. . . acts . ier. . . starres needfull in a darke night . the dragon standeth before the woman . satan assaults the childe in the birth . . reasons . doct. the dragon hindreth good things in their beginning . . reasons . reas. . reas. . reas. . reason . . reas. . how many wayes satan windeth himselfe to keepe men in their naturall estate use. . satan defireth no sharper weapon then our owne security . in watching against satan observe three rules . rule . rule . rule . vse ii. use iii. no calling or condition can secure a good man from opposition . how a man may discerne the dragon standing before him . acts . . . . . rules to withstand the dragon . rule . rule . rule . rule . rule . rule . meaning . some allusion betweene christ and the man-childe . christ not meant by this man-childe . five reasons . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . revel . . . rulers and princes taken up to the throne of god. who meant by the man-childe . why the manchilde is not to be meant of one singular person . doct. the dragons watch cannot hinder the woman from bringing forth the manchild . reas. . gods decree is stable . reas. . gods truth . reas. . gods power . reason . . gods care . use. . ii. the dragon cannot hinder the woman from bringing forth sonnes to defend the truth . nor from bringing forth children in grace . rev. . . rev. . . vse ii. vse iii. meanes . doct. . reas. . reas. . reas. . reas. . vse i. vse ii. felix , qui quod amat ( aras videlicet & focos ) defendere fortiter audet . observ. i. reas. . vse i. observ. ii. reas. . reas. . use i. vse ii. iosh. . . deut. . . vse iii. fulmen est ubi cum potestate habitat iracundia . observ. . use i. vse ii. doct. reas. . reas. . reas. . reason . . reas. . bellar. de eccle. lib. . c. . & de pontif. lib. . cap. . conclus i. conclus . . conclus . . use. i. vse ii. use iii. vse iiii. ier. . . doct. reas. . reas. . vse i. vse ii. use iii. use. . use ii. vse iii. iacula facilius ex●ipiuntur si praevide antur . doct. reas. . reas. . reason . . use. i. use ii. vse iii. august . hom. in apoc. michaelem intellige christum . also , iustin. mart. dialog . cum triphone iudaeo . and tertul. de carne christ. the like . doct. reas. . note . use. i. reas. . reas. . reas. . rule . use. i. use ii. vse iii. doct. no prevailing against the church . reas. . five things in god hinder the dragon from prevailing . cor. . . reas. . five things in christ hinder him from it . dan. . reas. . enemies are creatures , cursed , captive . gen. . . reason . foure things in the saints that prevent the dragon . accepit posse si vellet , non velle quod posset . aug. de corrept . cap. . vse . psal. . , . use . quest. answ. vse iii. rule . rule . euseb. in vit . const. orat . . reas. . legio fulminās . tert. use ii. hos. . . . notes of one whose place shall not bee found . esa. . . . name . . name . the devill a serpent , why . . name . . name . use. i. . . vt san●mur , & salvemur . plin. hist. nat . tom . . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . thes. . . use. i. use ii. vse iii. vse iiii. markes of one seduced by the serpent . . the preaching of the gospell is as lightning , quick , piercing and unresistable . doct. reas. . . claves sunt symbolum potestatis . see also ioh. . . . psal. . . use i. use ii. iob . psal. . iohn . . doct. i. reas. . . . ephes. . . vse . use ii. use iii. doct. ii. where christ comes the devill is cast out . two wayes of christs comming . . puer hebraeus jubet me , diis beatis imperans , hanc sedem relinquere , & in orcum redire : jam abito tacitus ab aris nostris . nunc mirantur , si tam mult●s annos civitas peste vexetur , cum & aesculapius & alij dij longè absunt ab ea . postea enim quam iesus colitur , nihil utilitatis á dijs consequi possumus . reas. . esa. . . . . . vse i. vse ii. vse iii. vse iiii. . ii. hos . . ephes. . . . pet. . doct. reas. , . cor. . object . answ. vse i. cor. . . use ii. use iii. rom. . . vse iiii. act. . from the multitude . from the magnitude . from the latitude . from the quality of the persons . doct. object . . answ. . reas. , exo. . , . exod. . . vse i. ester . use . doct. reas. . . psal. . . . vse i. esa. . . vse ii. orthodox . explic . lib. . a heape of blasphemies . nil deus in nobis praeter sua dona coronat . explic. art . lovan . tom . . art . . lev. . . vse iii. object . answ. psal. . . prov. . . doct. reas. . use i. iohn . . vse iii. mourne for the not prevailing of christs kingdome . theophylacti est distinctio . psal. . . ▪ doctr. reas. . prov. . . dan. . . vse . luke , ● . rom. . . bellarm. a● clericis , c. . cap. . defens . fid . l. . c. §. . . e●●an . saaphor . tit . clericus . vse ii. zech. . cor. . . cor. . . cor. . . thess. . . psal. . . lib. . c. . apologet . impios ●am victos contemnit , necinsectatur . cypr. doct. . reas. . gal. . : . cor. . . heb. . . . . vse i. motives to love our christian brethrē . . . . vse . m●lac . , . cor. . . thes. . . use. . vse . . doctr. . reas. . act. . . act. . . vse i. vse ii. memento diffid●re . epicharmus . cor. . vse iii. vse iiii. doct. . reas. . . vse euseb. lib. . cap. . hist. see whites way to the church , p●g . . tacit. ●nnal . li. . lib. . cap. . psal. . job . . cor. . psal. . euseb. lib. . c. . lib. . cap. . dejectum dicit , non pretritum . doct. . reason . heb. . : psal. . . . . col. . . vse i. vse ii. vse iii. vse iiii. sam. . . doct. ii. reas. . . . . vse . doct. john : : cor. . . . vse i. vse ii. vse . vse . vse . vse , vse . use . vse . doctr. reas. . . . vse . vse . use . use. . use . cor. . . and . . and . . doctr. reas. . ioh. . . prov. . . . vse i. vse , vse . use . . . . martyres sunt clariores & honora●iores ecclesiae cives . aug. . de civit . dei , cap. . persecutiones christi animum nobiliorem po●ius quam debiliorem reddunt . nazian . . vitis illa tanto pullulat amplius , quanto uberiore martyrum sanguine rigatur . aug. de catechis . rud. c. animam ponere non est humanae infirmitatis , sed divine bonitatis . ambros. in luc. . phil. . . doctr. sam. . . reaf . . . vse . doct. psal. . . reas. . psal. . rom. . . . vse . use . vse . mat. . . doctr. reas. . . ier. . . mat. . . cor. . . mat. . tit. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leu. . . eph. . vse . vse . micah . . . vse . vse . doct. reas. . . . . vse . vse . vse . exod. . . vse . use . doct. iohn . . reas. . vse . . instance . de bello iud. l. . c. . . instance . . instance . . instance . vse . prov. . . doct. isay. . . pet. . . luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quisquis fact is negat christum , is antichristus est . aug. tract . . in epist. ioh. tormenta peccantium : incrementa vitiorum . vse . psal. . use . vse . vse . use . doct. i. reas. . . nunc pluit , & clar● nunc iupiter aethere fulget . . . vse . vse . doct. ii. reas. . vse . vse . doct. . prov. . . vse . vse . observ. the dragon is one and the same persecusor in all ages . reas. . there are the same causes of persecution in all ages , and they are foure use . . differences betweene the worke of god , and of the dragon , in the same action . use . euse. hist. eccl. lib. . c. . vse . three sorts of men from whom we may expect persecution . vse . . meanes to conquer the dragon . observ. persecution inevitable to the true church . reas. . vse . the true church not discernable by durable peace vse . stayres by which antichrist rose to his height . opibus et potentia , maior , virtutibus vero ac pietate minor . in vita mal●bi . doct. peace hath more baned the church then persecution . reas. . a good mother bringeth bad daughters . forgetfulnesse of god. forgetfulnesse of themselves . effeminatenesse . contention . weeds grow abundantly in rank soyle . . vse . judg. . . vse . chiefe ends of prosperity perverted by our selves . . rules of direction herein vse . all our watch is little enough in prosperity . foure instances of the dangers of prosperity . vexatio dat intellectum . jnselix ecclesiae foelicitas . magnae foelicitatis est a foelicitate non vin●i . vse . how to order our selves . . in prosperity be sober . phil. . . . in adversity bee thankfull . gods workes are all , . wise. . seasonable . . profi●able . foure conclusions to understand aright what is this flight . observ. heresie is more hatefull to the church than tyranny . vse . nobis melius visum ●st , locum mutare , quàm fidei veri●●atem ; aedifici●ru●que & 〈◊〉 amaenitatem amittere , &c. hier. ripario what these wings are . the number of them . whence she had them . wings of a great eagle note . things . psal. . . god ordinarily saveth his church by wings and meanes . the church hath wings and meanes sufficient to avoyd danger . . reas . grounds of cōfort hence . gods deliverance implyed to be ▪ speedy . unresistable . cōfortable . in all dangers to fly under the shadow of these wings . . ●eas . . pr●v . . . . . . be sure that thy wings be given thee of god. then we may fly persecutiō when we have wings from god. rules to obtaine them . . job . . . . . the flight from the dragon is in respect of state not of place . the third generall in this verse . observ. church not alwayes seen . ecclesia aliquando in uno abelo , in uno enocho , in uno noacho , in uno abrahamo . aug. delituit i● cavernis , non eminuit in primarijs sedibus . cont. auxent . but alwayes safe , foure reasons . servatus etc puerulus ille , quem herodes int●rfiere volebat . oral . . contra arian . vse . the popish chuch hath no true succession of doctrine nor persons . neither can such a visible perpetuall successiō stand with so many schismes in the papacy : . averred by onuph●ius , ▪ confessed by bellar●ine . the late miserable shift of romanists . fox . . morellmemorials pag. . out of the story of waldens . pag. . monarchomac . pag. . vse . aug. epist. . ad sixtum . doct. the church shal be provided for in ●ardest times . reas. . use . grounds of comfort . vse . tim. . . vse ▪ the church in hardest times shall be fed . rev. . . god by himselfe feedeth his church three wayes , rev. . . . use . the woman must be fed in the wildernes . . reas . . . not to be literally meant of . yeares and an halfe , as papists dreame , ▪ reas . tempus hoc divino quidem confilio definitum est ecclesiae exilio ; humano vero calculo quantum ad terminos impervestigabile . dies velannus certe statui non potest in quem erunt excquiae , tamen ex alijs scripturis perspicuum esse arbitror non differend as ad longissimum ul'ra sexaginta annos . in cap. . . vse . gen. . . all afflictions of the church measured by god. why great tryals are compared to floods of waters : five reasons . for their , . danger . . abundance . . depth . instance . swelling . . floods of heresies . against the scriptures . de authorit . sc. ●● . l. . ●ct . & mon. p●g . . against christ. acceden●● gratia dei vere possamus aliquo mo do ex proprys et ad ●qualitatem , ac per hoc iustè et ex condigno sati●facere . bellar. sleidan . l. . a flood of cruell edicts . doct. no ill successe can make the dragon cease assaulting . reas. . in all evill a man is a similitude with satan . . and a restlesnesse in sin . . and a fulnesse of poyson . . and a resistance of meanes of their owne good . vse . vse . sonnes of the woman must expect these floods . vse . . directions against the flood of violēt enemies . . against the floods of antichristian heresies . jer. . . against the floods of virulent reproaches . the earth is taken not properly , no more than the former floods . floods of he resies drunke up by the earth . two wayes . floods of slanders dried by the earth , how . floods of cruell edicts drunke by the earth , how . act. . , . doctr. in greatest floods the church hath alwaies a little helpe . reas. . gods presc̄ce . . gods providence . . christs headship . prayer of faith . use . vse . get to the rocke . exod . . iosh. . . leane upon gods power . cleave to the word . keep christ in the ship . doctr. . the church often hath most helpe where she least expects it . reason . . . . sam. . . use . the earth must drinke up her owne floods . vse . late experience of this truth . vse . the scattering of the saints is the dispersing of the gospell . vse . psal. . veritas temporis fili● the captaine of this warre under the dragon . the weapons of this captain twofold . doct. wicked men hate the saints whom they never saw . reas. . . . . . vse . vse . use . doctrine . reason . . . vse . vse . vse . doct. ier . . reason . object . answ. use . vse . vse . vse . vse . phil. . . tim. . . king . . eph. . . observ. . reason . vse . observ. . reason . . . vse . vse . vse . observ. . reason . vse . . . observ. . reason . . vse . vse . . use . a commentarie vpon the epistle of s. paul written to titus. preached in cambridge by thomas taylor, and now published for the further vse of the church of god. with three short tables in the end for the easier finding of . doctrines, . obseruations, . questions contained in the same taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a commentarie vpon the epistle of s. paul written to titus. preached in cambridge by thomas taylor, and now published for the further vse of the church of god. with three short tables in the end for the easier finding of . doctrines, . obseruations, . questions contained in the same taylor, thomas, - . [ ], , - , [ ] p. printed [by cantrell legge] for l. greene, [cambridge] : . at head of title, in greek characters: archēn hapantōn k[a]i telo[n] poiei theon. running title reads: a commentarie vpon the epistle of s. paul to titus. a variant of the edition with "printed by cantrell legge" in imprint. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database 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keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion Αρχην απαντων και τελοσ ποιει θεον a commentarie vpon the epistle of s. paul written to titvs . preached in cambridge by thomas taylor , and now published for the further vse of the church of god. with three short tables in the end for the easier finding of . doctrines , . obseruations , . questions contained in the same . eph. . . vnto euery one of vs is gi 〈…〉 ●●cording to t●● measure of the gift of christ. printed for l. greene . . to the right honovrable robert lord rich , baron of leez : grace and peace from the father , prince , and spirit of peace : amen . right honourable , worthy is that saying of salomon , cant. . . like as the lillie among the thornes , so is my loue among the daughters . by the lillie is meant the church , and the true members of it : so called , . because they are planted by the good husbandman in the feild of the church , watred with the dewes of heauen , hedged and preserued by his continuall care . . they are beautifull , for salomon in all his royaltie is not clothed like one of the lillies of this feild , who are couered with the roabe of christs righteousnesse , who is the true salomon . . they are fragrant for their smell : the smell of their garments , ( that is , the graces of god , which decke and adorne their soules , as a costly and comely garment doth the bodie ) are like the smell of lebanon : which in the spring by reason of the cedars , and other sweet trees , gaue a most sweet sent : euen so these graces in gods children smell sweete , that is , are in much acceptation , and delightfull to god and good men . by thornes are meant wicked men , hypocrites , heretikes , tyrants , open and flagitious sinners , scandalous in doctrine , and life : so called , . because although the earth be a naturall mother to them , as a stepmother to the lillies ; yet satan the malicious man busieth himselfe in the incessant sowing and setting of them . . they would for euer choake and keepe vnder the lillie , if the hand of god were not euer with it to preserue it . . they are dangerous to meddle withall , except a man be well fenced : hardly can a man carrie coales in his skirt , and not be scorcht ; and as hardly runne into wicked companie , and not be hurt . so is my loue : the faithfull spouse of christ is his loue . so called because , . he maketh her louely : . accounteth her so : . worketh a reciprocall loue in her heart towards him : . desireth mutuall coniunction with her , and effecteth it : . his loue beeing liberall , he giueth her himselfe , and with himselfe , all things which pertaine to life and godlinesse : euen grace here , and glorie hereafter . among the daughters : not virgins , as cap. . . who make vp this loue of christ ; but all other assemblies in the world , which professe themselues daughters , by challenging the catholike church for their mother , and yet indeed cleaue vnto it but in outward profession onley . from this place i gather two conclusions . first , what is the estate of the church in respect of it selfe , it beeing as a lillie among thornes . secondly , what it is in respect of god , so is his loue among the daughters : the former sheweth , that the condition of the purest church vpon earth , is to be beset with dangerous and noysome thornes , hurtfull and gracelesse men , who prick and annoie the lillies in their goods , names , liberties , and liues . for when there were but two persons borne in the world ; one was a lillie , and the other a thorne , which trod downe the lillie . cain drew his brother into the feild and slue him . afterwards , when one would haue thought that all the thornes had bin destroied by the flood brought vpon the world to this purpose , yet was there a cham left , of whome quickely sprowted that cursed race of the cananites , who were euer pricks in the sides , and thornes in the eyes of gods people . it is no newe thing for iacob to be ouertopped by an esau : nor for ioseph to be pricked and molested both at home and abroad : neither his fathers house , nor his fathers eye can safegard him . nay , the fairest lillie that euer saw the sunne , was most beset with thornes that euer was : all his innocencie , wisedome , meeknesse , puritie , and loue , could not keepe them off him ; but they pricked him to the heart , and wounded him to the death , euen the shamefull and ignominious death of the crosse . how was this lillie beset with thornes in egypt , in the wildernesse , in babylon , in iudea , when christ sent his disciples out as sheepe among wolues ? how in the tenne persecutions ? how at this day ? and so shall it be till the great day , in which all the thornes shall be cast into the fire . and no wonder , thornes do but their nature , which are good for nothing but to pricke and to burne . it standeth therefore the lillies in hand , to be so much the more carefull to fence themselues against their molestation . and this shall they doe by obseruing these fowre rules . . because the thornes hinder the rooting of the lillies , these must double their diligence in the rooting of themselues in the grounds of true religion : for this yeeldeth hope of rising , stablishing , and continuance in the faith . . because thornes seeke to keepe the sunne from the lillies , and hinder the comfortable heat and light of the word from them : these must so much the more carefully frequent the places where the light of wholesome , pure , and comfortable doctrine doth more brightly displaie it selfe . . because thornes seeke to pricke the lillies in their names and profession : these must more circumspectly fence themselues , with innocencie and godly conuersation , and in nothing , in no part lie open vnto them . . because the lillie is a weake plant to defend it selfe from the stiffnesse of the thorne , it must fortifie it selfe partly with comfort in the presence , care , and loue of god the husbandman who is euer in his feild ; and partly with the prayer of faith , that he would be pleased still to looke vnto it , to raise vp pastors and teachers according to his owne heart to water , cherish , and preserue it : especially in these last daies , wherein the feild is ouergrowne with scandalls , apostacies , trials and reproches , wherewith the lillies are daily scratched , torne , and in great ieopardie . the second conclusion is , that the lord maketh a pretious account of euerie faithfull soule , and preferreth it aboue the wicked , so farre as a lillie is for the beautie & sweetnes of it , to be esteemed aboue all the thornes with which it can be beset . and indeed beleeuers are the most precious of men , the most noble persons of the earth , descended of the blood of christ , neere vnto god , and next attendants to the king of glorie : advanced aboue all the rest by the speciall grace of free election , of iustification , of sanctification , and adoption . and who can denie seeing these are gods peculiar , an hallowed thing , a chosen people , the lords first fruits , his remnant called out of all nations and kinreds , the sonnes and daughters of god , brethren of christ , and heires apparant to the crowne of heauen ; but that they are highly aduanced as the choise of god , and gods delight aboue all the people of the earth ? and hence followeth it , that whosoeuer would be in this price and reckoning with god , must be sure he be a lillie ; which he shall know by these three notes . . if he be planted in the garden of god , and be a true member of the church , not tied to it as a scion to a tree by a threed of outward profession , but by soundnes of faith , and loue ; the former of which setteth into the head , and the latter vniteth to the members . secondly , if he haue the beautie of a lillie vpon him , . in the sight of god , by the righteousnesse of christ iustifying and couering him . . in his own eyes , by the sanctification of the spirit daily washing the conscience from dead workes . . in the sight of other men , by an innocent life and godly conuersation . thirdly , if euerie where he leaue a sweet smell behind him , that the places where euer he goe sauour of the graces of god laid vp in his heart : by bewraying the humilitie , faith , loue , patience , hope , sobrietie , and the like . a lillie can leaue no stinke behind it any where , as many in their meetings , whose speaches are , if not hurtfull , yet vnsauourie and vnfruitfull . these things i write not , as taking vpon me to teach your h. who wanteth not choice men and meanes to bring you forward both in the vnderstanding of pure doctrine , and in the institution of holy life . but . to put your h. in mind how highly the lord hath honoured you both in his owne eyes , as also in the eyes of his children . the former , in that vnto outward greatnes ( which is as a rich legacie giuen by god both to good and bad ) he hath vouchsafed to adde the chiefe good , and made your h. rich indeede by disposing vnto you the inheritance of his children : which is apparant , in that by a sound profession of the truth , he hath planted you in his own ground or garden ; in that he hath set the beautie of a lillie vpon you ; and hath graced you with a sweet smell of many precious graces , which euerie where you leaue behind you . the latter , both in that he hath put in your heart a speciall care of fencing your selfe by religious and innocent walking ; whereby you haue adorned your holy profession , in not laying your selfe in any part open to the enuious scratching of thornes : as also hath expressely engrauen this part of his image vpon you , to esteeme his children as lillies among thornes ; whereby a good euidence is ministred to your owne heart , that you are translated from death to life . . that i might stirre vp your h. as you haue cause to reioyce in , and set your heart vpon this purchase which is the portion but of a fewe , to esteeme it , as it is , your truest honour and nobilitie ; your vnperishing riches and treasure : whereas all earthly glorie , and greatnesse , worldly wealth and abundance , abstracted from this , neither are your owne , neither if they were , can they make you happie : it was an excellent speach of that noble emperour theodosius , of whome augustine writeth that he was wont to say , that hee accounted it more honour that hee was a member of the church , then the head of the empire . . that i might adde one incitement and prouocation to proceed ( as you haue begun happily ) in the loue and practise of true pietie : wherein whilst you profit and encrease , you prouide a good stocke for the time of neede . let your h. giue me leaue to encourage you to goe on in ennobling nobilitie it selfe , by beeing inferiour to fewe of your honourable ranke , as in your outward estate , so in the beautifull gifts and ornaments of your mind : such as are humilitie , humanitie , a lowly and louely carriage . let caesar and pompey , & other gallants striue to be superiours in pompe and envied greatnesse : it is your honour to haue learned that humilitie is the first , second , and third staire of christian nobilitie . go on in the strength of the lord , to continue a singular ornament , and muniment of the common wealth , which is not made by any thing more outwardly happie , then in godly magistracie , and nobilitie . go on in shewing your selfe a carefull patron of the church of god , in making free and vncorrupt choise of such pastors , as whose holy doctrine and life , are the counterpaine one of the other : in which godly care your h. hath worthily carried the palme . these were the cheife motiues , which drewe on this my presumption to dedicate this labour vnto your h. although i wāted not some more priuate respects also to force me therunto : namely , that i might giue some publike testimonie of my loue of your vertues ; some appobation of my christian dutie , and some signification of my thankefull mind ( as for other fauours so also ) for your honours christian and constant loue of that worthy and vertuous ladie the ladie russell , whom i could not but affoard an honourable mention in this dedication , which i must needs confesse , had beene her right if god had seene good to haue added vnto her daies . accept i humbly beseech your h. the mind of the offerer ; accept also the booke offred , if not for the author of the commentarie , yet for the author of the text , and the argument which is worthy your h. name and respect . i doubt not but your h. shall redeeme many vacant houres in reading ouer many of the treatises therein contained . and thus crauing pardon for my boldnesse , i commend your h. to the grace of god , who protract your dayes and yeares , according to the large graces bestowed vpon you ; and prosper and finish the good worke he hath begunne , by adding that which is ▪ yet lacking to your faith and graces , till he haue fitted you vnto , and filled you with glorie and immortalitie . amen . from my house at watford . march . . your h. in all dutie to be commanded , thomas taylor . to the christian reader , grace and peace , with all other blessings accompanying saluation . the whole scripture is the rich treasurie of the great king of glorie , wherein not one kind of precious stone or mettall is laid vp , or in one roome , but in sundrie drawers as in sundrie caskets , many seuerall pearles and precious things are reserued , and safely laid vp for the vse of the church of god. in one place lyeth the summe of holy doctrine , another holdeth the precepts of godly life . in one corner is the refutation of adulterate and erronious doctrine ; in another the reprehension of impure and scandalous life . and as all the parts of christianitie are distinct one from another , so lie they heare or there in these rich coffers distinct , so as euery christian may draw out instruction , direction , and consolation according to his owne necessitie . this epistle breathed from the same spirit , and bearing the same superscription with all the rest , herein disagreeth not from them ; but as by the learned it is called an abridgment of all pauls epistles : so is it fraught with such varietie of precepts sitted to all sorts , sexs , ages , and conditions of men , as whatsoeuer he hath in all his epistles more largely handled , the same he seemeth to haue summarily reduced into this one : wherein as in a mappe or modell he would deliuer his whole spirit , stile , and vnderstanding in the doctrine of saluation : and which he would leaue to the church as a manuall or compendious summe of all christian religion , to the end that christians beeing hence instructed in the matter of faith and manners , might he made not only wise to saluation , but profitable and fit for the place which god hath in any of the societies of . church , . common-wealth , . familie assigned them vnto . for if in any hee enlarge the doctrine of mans miserie by sinne , or magnifie the doctrine of the gospel and mans diliuerance from sinne : if in any he cleare the doctrine of free iustification of faith alone , or enforce the doctrine of good workes the fruites of that faith : if in any he largely propound either such duties as belong to publike persons , as namely , the magistrates , and ministers , or such offices as are fitted to the seuerall conditions of priuate men . if in any he prouoke to the practise of christian curtesie and kindnesse : or else ( if neede require ) of christian seueritie and sharpnesse : surely in this epistle he doth with such admirable plainnes and shortnesse all these , as no other , nor all the other shew him a more skillfull workeman then this doth . but accounting it follie to paint a pearle , i will rather now giue some tast and reason of that i haue done : as also remooue some scruples which may otherwise perhappes be mooued against it . gold lyeth not vpon the face , but in the bowells of the earth , and the richer any minerall is , the more industrious hath nature beene to laid it vp in the deepest vaines . euen so considering that the price of the wisedome of god cannot be found , to which the purest gold of ophir , nor all pearles are to be compared : we may not thinke that the lord is so prodigall of it , or carelesse as to leaue it abroad for euery stranger that passeth by to take vp with an idle hand ; or to trample vnder his wandring feete : but that hee hath disposed it as men doe their treasures which they hide and locke in their surest coffers , and that vnder their eye . and were it not so ; needlesly should we be commanded to seeke for her as for siluer , and search for her as for treasures : vpon which condition only it is couenanted that we shall vnderstand the feare of the lord , and find the knowledge of god. for howsoeuer we may not ascribe darkenesse and obscuritie vnto the scriptures , vnlesse we will say , that the lord hath spoken something which he would not haue vnderstood ; and also falsifie that of the apostle , who compareth the word of the prophets ( which of all parts of the scriptures are the darkest ) to a light shining in a darke place : yet the wisedome of god would haue ( not all but ) some places more difficult to our darke vnderstanding : not only for the dazeling of the eyes of the worst , who neuer care to know or comprehend any of these mysteries : but that the best also might . see their owne dulnesse of conceit in heauenly things : so to keepe them low in their owne eyes , as who cannot attaine such an high knowledge of themselues . . be stirred vp to more diligent studie , reading , hearing , meditation and prayer , that by this continuall exercise in the word ▪ they may profit , and proceed in the knowledge of god , and in the vnderstanding of these mysteries , which are admirable to the angels themselues . . make so much the more both of the word and the ministerie of it : the lord foresaw , that the things that are easie we easily contemne , and that things lightly come by are lightly set by . that any part of this booke is clasped and sealed , it is in regard of our naturall blindnesse , who cannot behold the brightnes of the sunne of righteousnes shining in the scriptures . but that this naturall corruption might not raigne in the elect for their hurt , the lord iesus hath left to his church the gift of interpretation , which is as the key to open this closet of god : and hath stirred vp faithfull men from time to time endued by his spirit , who in attentiue and diligent reading of the scriptures by the helpe of . arts , as grammer , rhetorike , logicke , philosophie , &c. . knowledge of the proprieties of words and phrases of the tongues wherein they were written . . comparing of scriptures with themselues , antecedents with consequents , obscure places with plainer : and figuratiue speaches with more proper . . soundnesse of iudgement in the agreement and analogie of faith . . diligent obseruation of predictions with their accomplishments , of types with their truth , and of the historie of the church which it selfe is a commentarie of scripture , haue beene themselues enabled to vnderstand : as also partly by liuely voice in the ministrie , and partly by their learned monuments and writings , to make the people of god vnderstand euen the darkest mysteries conteyned in them , so farre as is necessarie for the saluation of beleeuers . whose labours and writings to contemne , sauoreth of a proud anabaptisticall spirit , who while they complaine of so many commētaries , despise the gifts of god , who by his seruants he communicateth to his church , and so are iustly left of god in the ignorance of the scriptures : or else in the grosse and ridiculous peruerting of them . well said that noble eunuch , how can i vnderstand without an interpreter ? what was moses but an interpreter of the law ? what were the prophets but interpreters of moses ? what was christ but an interpreter of the prophets ? what were the apostles but interpreters of christ ? what are all pastors and teachers wherewith christ hath euer furnished his church since he ascended into heauen , but interpreters of the apostles ? well knew the sonne of god commanding it , and his apostles commending it , how behoouefull it was for the edification of the church , by interpretation of the scriptures , to draw out both the true sence , and the true vse of them ( which are the two proper parts of interpretation ) seeing so many things are to vs hard to vnderstand , and things which for their sense are easiest , cannot so easily of euerie one be applyed to their proper vse without this helpe . this is that edifying gift which the apostle so highly advanceth , . cor. . , . he that prophesieth speaketh vnto men to edifying , to exhortation , and to comfort : and , he that prophesieth edifieth the church . this is that which the auncient fathers since the apostles haue fruitfuly laboured in , as appeareth by their learned sermons preached & written . this is that which the faithfull pastors in all ages ( especially of later daies since the cleare light of the gospel was restored ) haue so industriously and happily employed themselues in ; as there is almost no place in the scriptures so hard , whether matter of historie of things past , or prophecy of some things yet to come , vnto which they haue not endeauoured to bring some perspicuity and clearnes : as witnes all the worthy commentaries extant , which haue more opened the scriptures within this last hundreth yeares , then in a whole thousand and some hundreths before . now setting before me the singular good accrewing hereby vnto the church sundrie wayes , i thought that my selfe could not more profitably be spent thē in this seruice of the church ; nor more acceptably lay out my masters talent then in adorning this worthy epistle , which hath not been by any before me so largely handled as here thou hast it . in the opening of which i haue examined the nature of the words ; cast euerie branch into his proper place by an easie and familiar method ; sifted out the true sense which might best stand with antecedents ▪ consequents , parallel places , and analogie of faith : conferred with the best interpreters , consulted in matters questionable with the auncient fathers , raised naturall doctrines , and applyed them to their seuerall vses of instruction , reprehension , consolation , or confutation . in some whereof howsoeuer i aimed at the necessitie and occasions of mine owne auditorie , yet generally i haue presented generall instructions ; and all this in that plaine stile wherein it was deliuered ; both then and now , more aiming at soundnesse of matter then sounding of words , and more intending to perswade the hearts then to please the eares of men . if it be here obiected that this epistle concerneth but one person , and one more generall might haue beene more profitably and fitly chosen . i answer , that . my choise was fitted to my auditorie , wherein were as many young titusses to be instituted to the seruice of the church , as ordinarie christians to be instructed in the duties of a religious life . . this epistle was not so much written for titus , as for the whole church , and therefore he is commanded to teach these things publikely , as things of speciall vse for all the people of god : and in all probabilitie this epistle was openly read by titus to the whole congregation , whom in the ende he saluteth in these words , grace be ( not with thee , but ) with you all . . we haue not onely the spirit of god recording it among other holy writings to the whole church , but sundrie gracious pastors haue beene delighted to be conuersant in it : as m. calvin acknowledgeth of himselfe to m. farrell and virell , who was of them left at geneva to finish what they had begunne , as titus was of paul in this church of creta . if it be further alleadged , that i haue beene larger by much then i needed : i answer , . i wish such to remember what athanasius hath in way of apologie for the shortnesse of this epistle , and it will fitly serue to excuse my prolixitie : titus , saith he , was a man of great apprehension , and therefore the apostle composeth whole lessons in euerie line : and i may say more , if not in euery word , in the most of them , euerie one almost beeing a seuerall and entire text . . i confesse i want that dexteritie which some of the learned writing on this epistle professe , namely , to get through the interpreting of such a materiall epistle in one moneth : neither did i think it the part of a faithfull expositor , either wholly to neglect things pertinent , though they seeme smaller , or altogether to avoide treatises which might prooue more laborious . . seeing corruption of manners is the rifest griefe of our dayes , i cannot be iustly blamed if i haue more enlarged my selfe in bending my greatest forces against this most dangerous disease : and yet my hope is that my reader shall not iustly challenge mee with multiplication of matterles words , who haue laboured to thrust much varietie of matter into as fewe words as possibly i could . if it be further obiected , that there is no great neede of writing bookes in this age , which rather surfetteth of them then otherwise . although this no more concerneth me then others , whose labours merit better respect then they meete with , yet i answer , that . painfull ministers complaine not of any surfet of sound commentaries of the scriptures , especially of some bookes ( whereof this is one ) but rather haue cause to wish more helpes of this kinde then they haue , as my selfe did when i first attempted this epistle . . be it graunted that the learned haue many good helpes , yet ordinarie christians complaine of want of sauourie commentaries in our owne tongue , who are in their godly desires to be respected . . he that obserueth how thicke popish bookes are sent in amongst vs , and what armies of popish priests and iesuites are without intermission dismissed to the seducing of our simple people from their loyaltie to god and their soueraigne ; cannot with any conscience prosecute any such allegation . . besides the instance of many godly friends , my owne present condition helped forward this labour : for beeing hindered in my course of ministerie , how could i better spend my silent time , then by casting such a mite as this into the publike treasurie of the church . as for other sinister or selfe-respects in writing , god and mine owne conscience shall free me , in the presence of both which i professe with clemens alexandrinus , that not ostentation or the vaine winde of men set me forward , but cheifely the desire of doing some dutie whereby i might further my owne reckoning in the day of account , and helpe some others also forward in the same worke . wherein if i may knowe my labour fruitfull and acceptable to gods children , i shall not be discouraged to goe on in some other endeauours as the lord shall affoard mee strength and life . and now christian reader before i dismisse thee , i would commend vnto thy practise these fewe rules in the reading of this and all other ecclesiasticall expositions . . obserue diligently the difference betweene the scriptures which are the primarie truth reuealed , and other mens writings which are but secondarie . the scriptures are to be read and receiued as such which cannot erre , or speake any thing contrarie to the truth , or to themselues , though we vnderstand it not : but all other mens writings , readings , sermons , expositions , and determinations ( suppose of whole churches and councels ) must onely be receiued so farre as they agree with the scriptures , which are the rule to which all other diuine writings must be laid , and the touchstone by which they must be tried . . read godly expositions , not to be turned from the reading of the scriptures or from preaching ▪ but to vnderstand better both what thou readest in gods booke , and hearest from gods mouth . . beeing perswaded that no man by his own quicknesse or apprehension can finde out the true sense and vse of the scriptures ; bring prayer with thee , that god would be pleased to open thine eyes to see the wonderfull things of the lawe . if any man want wisedome he must aske it of god : the foote of dauids song was , teach me thy statutes : thus shalt thou be taught of god , and not onely by the ministerie of man. . seeing the feare of god is the beginning of wisedome , and his secret is with them that feare him ; bring a teacheable , and an humble heart , turned to god , louing his truth , desirous and industrious to obey that part of his will alreadie reuealed vnto thee : for he teacheth the humble in his way : and , if any man will doe his will , he shall knowe whether the doctrine be from god or no. . in thy reading let not thine ende be to seeke out and finde out curiosities and subtilties ; but to finde and meete with christ : desirous to knowe nothing but christ and him crucified , which is the scope of all the scriptures , as also of the gift of interpretation of them . . read not by halues , but goe through the author thou hast made choise of once and againe : nor idlely , but with attention , as painfully digging for the treasure : nor carelesly , but with dilgence trying these mettalls , vnlesse thou wouldst take copper washt ouer for gold . lastly , bring all thy reading into vse and practise , meditate of it often by thy selfe , and cheerefully communicate it to others : for by vsing and laying out thy talent thou encreasest it and know that not they which reade , heare , or speake much are blessed , but those which doe it . thus come furnished to the reading of this or any other godly booke , and i assure thee thou shalt not loose thy labour , but shalt so redeeme thy time , as that thou shalt be able to giue a good and comfortable account of it in the day of thy reckoning . if thou meetest with any doubtfull things , helpe me with thy best construction : if with any escapes , helpe me with thy best counsell : if with any helpe hereby in thy holy course , praise god , and helpe me with thy prayers . the vnworthie seruant of god and of thy faith , thomas taylor . a commentarie vpon the epistle of saint paul to titus . the occasion of the epistle . he hath little acquaintance with the writings of the apostles , who out of themselues cannot attaine vnto the occasion of their penning : but not to wast time in the particular arguments of each seuerall epistle , they haue all one common and generall occasion , which was this : so soone as the apostles had planted any church of god , by sowing the good seede of the word , fetched out of gods owne garners in the field of the world ; the malitious man sent his seruants to sow tares in the same field , which sprouted vp suddenly into the blade and eare , to the choking of the good husbandmans good seede . hence was it that ( least gods husbandrie should vtterly miscarie ) the apostles were put to new trauells : who hauing vpon them the care of all the churches which they had founded ; and seeing satans subtilties incessantly breaking out in his seducing instruments , teachers of lies , and false apostles , to the annoyance of the church ; were constrained with a second hand to stablish their first worke , and with no lesse labour to vphold and repaire that house and building of god , which like good master-builders they had formerly reared and erected . this truth is euident , not onely in other churches planted by this our apostle , the doctor of the gentiles , as by his seuerall epistles is clearely gathered ; but also in this church , planted by himselfe in the i le of creta , now called candy : for satans rage containeth not it selfe in the continent , nor contemneth a conquest against the church in such a small iland as this is . and therefore no sooner was paul departed hence ( although he left titus behind him to further the worke ) but satan thrusteth in corrupt teachers , some erronious in doctrine , others in life , scandalous ; both of them exceeding infectious : some of them seeking the ouerthrow of the doctrine , others of the gouernment of the church established : others would for the honour of the seruant , despise the son , by ioyning moses and christ together : all of them disioyned the profession and practise of pietie ; and by this meanes peruerted many , and drew them into their owne destruction . our apostle therefore wrote this epistle to titus , . that he might authorize and backe him in his ministerie against such as might otherwise carrie themselues contemptuously towards him . . that he might direct him in redressing and repressing such disorders as beganne to preuaile : for which ende he both describeth what manner of persons he should place teachers ouer the congregations ; as also what doctrine he would haue him particularly applie to euery degree and condition of men ; that by the sufficiencie of the former , the false teachers might be foiled , and by the euidence of the latter all sorts of men might be sensed , and out of daunger of corruption by them . . because titus was young ( as it seemeth ) he teacheth him how to carrie his whole doctrine , how to order his life , how to deale with the tractable , how also with obstinate offenders , who studied rather parts , and ●ow to be contentious , then how to content themselues with the simple truth : and so shutteth the epistle with some personall matters , and the apostolicall salutation . the parts of the epistle . this epistle containeth three parts : . the salutation , in the . first verses . . the narration , or proposition of the matter of it : from the . verse of the . chapter , vnto the end of the . of the . chap. . the conclusion ; containing some priuate businesse enioyned titus : and the ordinarie salutation of the apostle . chap. i. paul a seruant of god , and an apostle of iesus christ , according to the faith of gods elect , and the acknowledging of the truth , which is according vnto godlines , vnto the hope of eternall life , which god that cannot lie , hath promised before the world began : but hath made his word manifest in due time through the preaching , which is committed vnto me , according to the commandement of god our sauiour : to titus my naturall sonne according to the common faith ; grace , mercie , and peace from god the father , and from the lord iesus christ our sauiour : in these foure verses containing the salutation , which is the exordium , or first part of the epistle , we haue two things to consider : . the persons , . saluting : . saluted . . the forme of the salutation it selfe . the person saluting , is described , . by his name , paul. . by his office : . more generall , a seruant of god : . more speciall , and an apostle of iesus christ : which is further enlarged by the ende of it , namely , either to preach the faith of gods elect ( as the geneva translation hath it ) or rather hereby to bring the elect vnto the faith ; according to the faith of gods elect : vpon which occasion he entreth into a large and notable description of this faith , and thereby proceedeth in amplifying the dignitie of his calling ; as we shall see in the seuerall parts when we come vnto them . paul ] in this name , two questions come to be resolued . . how the apostle came by this name , seeing he was a iew , and on the eight day , beeing circumcised according to the law , was named saul , after the iewish manner , and not paul ? ans. not to stand vpon the opinions of some , who thinke he was called by both these names , because he was both a iew by birth , and a gentile by his freedome in rome : neither of such , as thinke he was thus called , because he conuerted sergius paulus the proconsul vnto the christian faith : for we read that he was thus called before we read of the others conuersion , act. . . neither of that father who thought he was called paulus , quasi parvulus christi , vpon his conuersion : for he was called saul a long time after his conuersion . but the simple and receiued truth is this , that beeing called to apostleship , and ordained to be the teacher of the gentiles in faith and veritie , he was presently to giue ouer his apostleship among the hebrewes : and withall he giueth ouer the vse of the hebrew name , whereby he was formerly knowne vnto them : and vndertaking his office among the gentiles , he also taketh vp this name , more familiar vnto them , whereby he would giue them to know , that he was now appropriated and after a sort , dedicated vnto the seruice of their faith . and this truth seemeth to be grounded in act. . for before he and barnabas were separated vnto this worke of the lord , he was euer called saul , but after this time neuer . here we may obserue two considerations . . that it is and may be lawfull sometimes for a man to change his name ; else had it not beene lawfull in paul , nor peter , who was before called bar-jona : nor salomon , who was first called iedidiah . not here to speake of the lords owne changing of names , as in abraham , sarai , israel , wherein the lord in some new names would hide some new mysteries , according to the new occasions offered : yet here , these caueats must be diligently obserued . . it may not be done to the hurt or offence of any man ( as in nicknames taken vp in scoffe or for reproach of our selues or others ) but to the good of men . . it may not be done to the hiding or couering of any sinne ; as many fellons , and iesuiticall fugitiues vse it . . some good ende must euer be propounded in it , wherein god may be more glorified , and men edified . thus haue sundrie godly men changed their names in their writings , to preuent preiudiciall thoughts taken vp against their persons , that the truth might more prosperously spread it selfe . . note hence , that such names are to be giuen to children , as may put them in minde of some good dutie : as paul could neuer heare , or remember his new name , but also be put in minde of his new office , and dutie which he was to performe among the gentiles . and so much as may be , these names must be giuen in the naturall language : thus the hebrews giue fit names in hebrew : the greekes in greeke , as timothie : there was a disciple named timotheus , his mother was a iewesse , but his father a grecian : which last words seeme to include the reason of his name : the latins in latin ; as tertius who wrote the epistle to the romans : and quartus a brother : which reprooueth many men , who are either too curious , or too carelesse in imposing the names of their children . the former beeing in the excesse , giue names aboue the nature of men , some drawing too neere the deitie it selfe , as emmanuel , and the iesuits ; some of angels , as gabriel , michael , &c. some of vertues , as grace , faith , mercie , patience , &c. the latter beeing in defect , giue the names of heathen men , as though they would haue them prooue so ; sometimes of things farre below the nature of men , as of beasts , trees , &c. then whome sometimes by gods iust iudgement they prooue not more sensible : whereas the name should not onely be fitted vnto the nature , but also carrie some fit lesson and instruction in it . the second question is , why this name is here prefixed ? ans. there be three especiall vses of setting mens names vnto divine writings . . to shew that men were called of god vnto that worke . . that they were readie to iustifie and stand to that they had written . . to preuent the mischiefe of forging writings , and fathering them vpon men which neuer wrote them . which regards mooued paul in all his epistles to obserue two things : . in the beginning of each , to prefixe his name : as in all his . epistles . . in the ende of each epistle , he added the apostolicall salutation , as himselfe witnesseth , . thess. . . the salutation of me paul with my owne hand , which is the token in euery epistle . coloss. . . the salutation by the hand of me paul. and both these , partly to shew his calling which was so strange and extraordinarie to be from god , gal. . . paul an apostle , not of men , neither by man , but by iesus christ : as also that he might iustifie the truth he wrote , rom. . . i am not ashamed of the gospel of christ : as in the last place to preuent that mischiefe which was euen then inuented , . thess. . . be not suddenly mooued , nor troubled by spirit , by word , or letter , as though it were from vs : he would not therefore haue any goe vnder his name , which had not his name at it . hence learne , . that in the former respects it is conuenient that a mans name should be set to his writings , which he commendeth to the vse of the church : after the example of paul , who did not ( as many now a daies ) for his names sake set himselfe on writing ; but for his writings sake set to his name : yet so , as there be cases when it shall be neither necessarie nor wise to affixe the name of the author . the principall of them be three . . when the name shall bring neither credit to the truth , nor profit to the church , but danger and hurt to the partie himselfe : which case holdeth firme so long as he writeth generall truths , and not personall : for els it may prooue an hurtfull slander . . when the high estimation and account of the penman in the church , may cause the truth to be receiued not for it selfe , but for the writer . . whē the contempt of the writer , through the corruption of the people , shall on the other hand preiudice the truth , that it shall haue none , or lesse regard in respect of him . and this is thought to be the cause , why ( not to insist in other scriptures , as many of the psalmes , bookes of chronicles , &c. the authors of which the spirit of god hath not discouered ) the epistle to the hebrewes ( generally by the learned thought to be pauls ) wanteth both the name , superscription , and subscription , which all his other epistles haue : not because he was the doctor of the gentils , and so was out of his way in writing to the iewes , but because he knew his person and name to be merueilously hated at ierusalem ; and that he was growne into great contempt among the enemies of the gospell from whom he had separated : whose furie he gaue place vnto , and would not excite by adding his name , beeing desirous that they should entertaine the naked truth for it selfe . and howsoeuer it is a vaine thing to be peremptorie in defining it to be pauls ; yet is it more vaine to conclude it none of his , because it wants his name ; for by the same reason , it hauing no bodies name , they might conclude it to be no bodies : nay , rather vpon this occasion , wanting his name , it is liker to be his . . from pauls example euery christian man may learne to be readie to giue his name to the gospel , and like a child of wisedome by a bold profession , to iustifie it vpon euery iust occasion : many are too indifferent herein , and loth to be knowne disciples of christ : the shame it is of many professors in such a sunneshine day as this , to cast themselues with nicodemus into the night . a seruant of god ] this is a title which all the apostles delight in ; for thus also peter , iames , iude , in the beginning of their epistles , stiled themselues : which is not to be vnderstood in a generall sense , as reu. . . for thus not onely they , but all christians , nay more , all creatures ( euen the worst ) are some way seruiceable vnto god in executing his will : but it here specially respecteth that office and function to which they were set a part , expressed more particularly in the next words , and an apostle . doctr. this beeing the first title whereby the apostle would get himselfe authoritie , teacheth , that the very name of a seruant of god , is full of honour and authoritie . the apostle comparing the glorie of christ with the glorie of the angels , heb. . . advanceth them as farre as possibly he can , that christ his glorie beeing so much more excellent then theirs there described , might be most highly exalted ; and yet the highest ascent of their honour which he can rise vnto is , to title them ministring spirits , standing about god : from which seruice they are honoured with glorious names , of thrones , dominations , powers , rulers , principallities : and although the scriptures most vsually vnder this title expresse the low and humble condition of christ , who tooke on him the forme of a seruant ; yet also thereby the lord would sometime signifie his great glorie : as isa. . . behold my seruant . i will lea●e vpon him : mine elect in whom my soule delighteth . the apostle paul when he would prouoke himselfe to magnifie the free mercie of god toward himselfe , maketh this the ground of his glorie and reioycing , that god had counted him faithfull , and put him in his seruice . vse . this serues to teach ministers their dutie , that seeing the lord hath so highly honoured them , as to draw them so neere vnto himselfe , as it were admitting them into his presence chamber , yea & vnto his councell table ; they are in way of thankefulnesse more straightly bound to two maine duties , . diligence . . thankefulnesse . first diligence , in wholly giuing vp themselues and strength in the dispatching of their masters businesse , whose now wholly they are : their eare is boared neuer to depart from him ; so as now they may not seeke or serue themselues , but take themselues to be ( as the ciuill law calleth seruants ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as sustaine no person , but are become dependances and adiuncts , yea indeede reasonable instruments in the hand of their master . if motiues would stirre vp our diligence vnto the worke of god , we want not a multitude : as , . this master hath most absolute power of life and death ouer his seruants . . his eie is euer ouer them , which prouoketh euen eie-pleasers to quicknesse . . the fruit of diligence is the sauing of our selues and others . . blessed shall that seruant be whom the master shall finde so doing . . without this thou shalt become the vnprofitable seruant , that shall be bound hand and foote , and cast into hell : the seruice is difficult , as beeing an haruest , an husbandrie , a building , a planting ; all which require labourers , and painfull workemen : it is the diligent hand that bringeth these workes to a commendable passe : nay more it is a sighting with spirituall weapons , against mightie and malitious enemies , and requireth quicknesse and courage . this busines needeth not whole armies of such souldiers as we reade of , . sam. . . who ranne away when they sawe goliah a farre off : one poore and contemptible dauid , who is as good as his word , when he saith , thy seruant will goe and fight with the philistim , v. . brings the businesse more happily forward , then a nation of the former : in whom we see the picture of the euill and slothfull seruant , whose ende the euangelist recordeth to be fearefull . the second dutie is faithfulnesse . it is required of euery dispenser that he be found faithfull : and this faithfulnes must appeare , . in gaining disciples not to himselfe , but vnto christ : iohn was a faithful seruant to christ : he must increase , and i must decrease : and paul , i seeke not yours , but you : but this was to present them as virgins vnto christ. the lawe of equitie concludeth , that whatsoeuer the seruant gaineth , should become the masters . but the world is full of vnfaithfull seruants , who when they should come in their masters name , come in their owne : gehezi runnes after naaman for talents of gold , and change of raiment , and saith , his master sent him . . in seeking to please and approoue himselfe vnto his master , and not to other men . thus was moses faithfull , but as a seruant in all the house of god : nay christ himselfe is herein preferred , heb. . . that he was faithfull to him that appointed him . but wherein was this faithfulnes seene ? in moses , in that he did all things according to the patterne in the mount : in christ , in that his doctrine was not his , but his fathers : neither did he any thing of himselfe , but all that his father taught him that spake he , and all that he sawe the father doe , that did he . this same was the faithfulnesse of the apostles also : who preached onely what they had heard and seene of christ , and deliuered onely what they had receiued : and this must be the faithfulnesse of vs their successors , the pastors and teachers to the ende of the world . vnto which we may bee mooued not onely in that we haue such a cloude of worthie examples , but also in that we serue a good master , one full of faithfulnesse , readie to retribute our fidelitie with infinite advantage : a farre more foreceable argument to bind vs vnto god , then that of the apostle to binde seruants to faithfull seruice of beleeuing masters . and lastly , because our master standeth in neede of our faithfulnes , now when the most haue forsaken him ; i meane not onely the clergie of rome ( who haue beene as faithfull to christ , as zimri was vnto elah , ) in teaching doctrines and precepts tending to the advancing of their owne estate , the enriching of that seate , the decking of that whore of babylon , the pulling downe of the kingdome of christ , and the trampling of his testament vnder feete : for when the decrees , canons , and councels of men , must iustle out the counsels of god : the additions and traditions of men must be ( as by their doctrine ) beleeued and receiued as the written word of god ; how can christ be acknowledged the onely lord and husband of his church ? but also pittie it is that euen of protestant ministers , not a fewe may bee charged with demas his sinne , in embracing this present world : which if any doe , needes must they become as faithfull vnto christ , as hazael was to benhadad : for it goeth not alone , but the forsaking of the truth is the next , an inseparable companion of it . vse . . this doctrine ministreth comfort vnto those , that are faithful in their ministerie , whom , howsoeuer the world esteemeth of them , their lord highly respecteth , admitteth them into his priuie counsels , and imployeth in a service , which the angels themselues desire to prie into . . they beeing his seruants , they are sure of his protection : psal. . dauid , because he was the seruant of god , was bold to pray for safetie : hence are ministers called starres in the right hand of christ , not onely because he disposeth of them here and there according as he pleaseth , but also to note their safetie and securitie ; for he alwaies keepeth them euen within his right hand . . this master whom they serue , will reuenge all their wrongs , no otherwise then dauid did the indignities of his seruants against hanun . . he becomes their paymaster , and of him they receiue their wages ; and they performing their dutie faithfully , loose no labour , although israel be not gathered , but are a sweete sauour vnto god euen in those that perish . . vse . teacheth people how to esteeme of their ministers : namely , as the seruants of god ; and consequently of their ministerie as the message of god. which if it be , moses must not be murmured at when hee speakes freely and roughly : and if micha resolue of faithfulnesse , saying , as the lord liueth , what soeuer the lord saith , be it good or euill , that will i speake : why should he be hated , and fed with bread and water of affliction ? is it not a reasonable plea and full of pacification in ciuill messages ? i pray you be not angrie with mee , i am but a seruant . yet when ieremie shall say , of a truth the lord hath sent mee , his feet shall neuerthelesse be fastned in the stocks . nay this consideration should not only bind men to peace , from touching and doing the lords prophets harme : but also vrge them to haue them in exceeding honour , at least for the workes sake , which is the lords , who therefore acknowledgeth them co-workers with himselfe . . vse . let euery priuate christian account it also his honour , that the lord vouchsafeth him to become his seruant ; and hereby harden thy selfe against the scornes , and derisions of mocking michals , who seeke to disgrace thy sinceritie . if the vngodly of the world would turne thy glorie into shame , euen as thou wouldest haue the sonne of man not to be ashamed of thee in his kingdome ; be not thou ashamed to professe thy selfe his seruant , which is thy glorie : let none take this crowne from thy head ; thou seruest not such a master as thou needest be ashamed of . and an apostle of iesus christ ] now the apostle descendeth from the generall to this special seruice , which was the highest ministrie in the church ; and sheweth that his imployment was in the most serious busines of the church , next vnder christ , who had furnished him with an embassage for the reconciling of men vnto god ; and that not as an ordinarie minister , but . as an apostle : . an apostle of iesus christ. . that he was an apostle , appeareth by three properties agreeable only vnto apostles . first , hee was immediatly called by christs owne mouth , act. . . . i am iesus , arise : for this was the apostles prerogatiue , to see christs face , and be called by himselfe immediatly , and not ( as this day ) mediatly by the church . thus paul prooueth himselfe an apostle , am not i an apostle ? haue i not seene christ ? namely , though not while he was in the flesh , and in his base estate , as peter , and the other apostles ; yet by reuelation , and beeing now glorified ; which was of his farre more speciall grace : once in the way to damascus , act. . . and another time in the temple he saw christ appearing to him , wishing him to make hast out of the cittie . secondly , as he receiued his calling , so likewise his doctrine immediately from christ , as the other apostles did . true it is that beeing brought vp at tarsus , he was first instructed in humane literature and knowledge , that he was able vpon occasion to cite the testimonies of sundrie heathen poets ; and after that he was brought vp at the feete of gamaliel , a doctor learned in the law , in which he profited so much as he became vnreprooueable , and liued according to the perfect manner of the law of the fathers ; and he spake with tongues more then all the apostles . notwithstanding all this , when he commeth to learne the gospel , he had it not from man , nor by man , but immediatly by christ from heauen . this knowledge was too high for him to hammer out by his owne studie , god himselfe shewed it him by reuelation . eph. . . thirdly , he was not now tied to any one certaine place , but was called to carrie the name of christ among the gentiles : and to confirme this , we read more of pauls trauels then of all the apostles besides put together : his commission to damascus was not halfe so large and generall , as this he hath now receiued . . he calleth himselfe an apostle of iesus christ. . because he was called , furnished , and sent by christ. . because he was now to teach christ ; not the letter of the law any longer , but the doctrine of the gospel ; neither righteousnesse by the pharisaicall obseruation of the law , but by the faith of the sonne of god. doctr. the apostle by ioyning these two together , a seruant and apostle , teacheth vs , that the chiefest offices in the church are for the seruice of it . was there any office aboue the apostles in the church ? and yet they preached the lord iesus , and themselues seruants for his sake . nay our lord iesus himselfe although he was the head , and husband of his church , yet he came not into the world to be serued , but to minister and serue . vse . ministers must neuer conceiue of their calling , but also of this seruice , which is not accomplished but by seruice : thus shall they be answerable to peters exhortation , . pet. . . to feed the flocke of god depending vpon them , not by constraint , but willingly ; not as lords ouer gods heritage , but as examples to the flocke . . wouldest thou know what ambition christ hath permitted vnto his ministers ? it is euen this , that he that would be chiefe of all , should become seruant of all ▪ not as that man of sinne , the sonne of perdition , who while he calls himselfe the seruant of all the seruants of god , exalteth himselfe not only aboue all his brethren , but aboue all that is called god also : but to be indeede the seruant of the least , and weakest member of the church , furthering by all his endeauour the saluations of men . if any then be of the spirit of zebedeus his sons , that desire to sit at the right and left hand of christ in this his kingdome , here is the most compendious way to rise to his thoughts : let him painefully serue the church , as a good steward let him dispence the food to the family in due season : thus he shall get next vnto christ : the most faithfull seruant of the church , becomes the greatest ruler in it . according to the faith of gods elect . ] here the apostle expresseth the ende of his calling to apostleship , namely to this purpose , to bring the elect of god vnto the faith , or produce faith in the elect : the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which aboue other expositions i receiue , because the same apostle leadeth vnto it , . tim. . . paul an apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the promise of life , that is , to declare the life promised in christ. it is true in this inscription ( if in any other ) which beza obserueth of all pauls inscriptions , that in some one word or other he vseth to cōprise the whole scope of the epistle , yea the whole summe of the gospel ▪ but in this , in many words , yea many verses , he enlargeth that which in others he breifely contracteth and therefore as he wisheth not to passe ouer the inscriptions too lightly ( as which containe matter sufficient ●o oppose against all seducers ) so may we not without great ouersight , and hindrance of our owne edification passe ouer the diligent inquisition of such multiplicitie and excellencie of matter , as is infolded in this and the two verses following ; which containe ( as we may well tearme it ) rather a large description of the catholike faith of all christians , then a breife inscription of a priuate letter passing betweene two freinds . these words which set open the gate to passe vs into such a fai●e feild , containe three conclusions to be opened . . that god hath some 〈◊〉 are elect & chosen , and others are not . . that these elect haue a speciall faith , distinct by themselues . . that this peculiar faith is wrought in them by the ministerie of the word . for the first : men may be called the elect of god three waies . ● . in respect of some temporall function or ministerie to which the lord hath designed them : iob. . . haue not i chosen you twelue , and one of you is a deuill ? . in regard of that actuall election and choise of some people and nations aboue other , vnto the true meanes of life and saluation , so to become the people of gods election . and thus although all israel was not chosen to life eternall , yet in regard of the meanes they were called an elect people . and thus whosoeuer giue their names to christ , and are set into him by baptisme , may be called elect in this more general acceptation of the word . . in respect of that eternall election of god , which is according to grace ; whereby of his good pleasure he chooseth from all eternitie , out of all sorts of men , some to the certaine fruition and fellowship of life eternall , and saluation by christ. these elect of god are here meant ; the number of which is comparatiuely small , for many are called but few chosen , a little flocke , and a few that haue found the narrow way . these few , i say , are chosen , . from all eternitie , for no new thing can fall into the prescience , and will of god. . they are chosen of his good pleasure , euen before they haue done good or euill . . and they are chosen to the certeine fruition of life eternall , as beeing immutably elected . for although many of both the former sorts might fall away , and manifest their reprobation , as iudas , and such as the apostle iohn speaketh off , they went out from vs , but they were not of vs ; yet this is the priuiledge of this election , that it is the firme purpose of god to saue , and haue mercie . obiect . it will be here alleadged , that seeing there is not acceptation of persons with god , rom. . . he cannot more accept one to saluation then another ; or if he do , how shall it not be most vnequall , that those who are equall , should not be equally delt withall ? ans. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated person , signifieth not the substance of a man , or the man himselfe , but some outward circumstance belonging vnto him ; as his outward qualitie , appearance , or condition , which beeing obiected to our eies , may make a man lesse or more respected : such as are honour , wealth , parentage , learning , authoritie : which when they bring men into account , then is the face or outward appearance of a man accepted . and thus the lord accepteth not , nor reiecteth any man , for any adherent qualitie which can commend him aboue another : for he accepteth not the persons of princes , nor regardeth the rich more then the poore , seeing they are both the worke of his hands : but freely in his christ chooseth such as are good in his sight , the rest being reiected . as for such as alleadge vnequall dealing in god towards such as are equally corrupted , and lie all alike in the same masse ; there beeing no more matter of saluation in such as are chosen , then those who are reiected : all this paueth no way to a dependent election or reprobation , which hangeth vpon some outward thing without the most absolute will of god ; much lesse maketh the straight waies of god vnequall . for may not he doe with his owne as he will ? who art thou that darest dispute with god ? that presumest to prescribe laws to thy maker ; that he should deale with one man thus , or with another otherwise ? or who hath spoiled him of his soueraigntie ouer his creatures ? if thou canst not sound this depth of the riches of this wisedome and knowledge of god , acknowledge then how vnsearcheable are his iudgements , and how his wayes are past finding out . cauil not at what thou canst not conceiue , but admire it . vse . this first conclusion teacheth vs , . to make sure our owne election , and shew our selues vnto others to be of this small number : namely , by holy and vnblameable walking , by daily flying the corruption that is in the world through lust ; by the daily washing and purging our selues from our old sinnes ; and by the studie of righteousnesse , becomming vessels of honour , prepared vnto euery good worke . . it confirmeth vs against the scandal which is common in the world , wherein most men beleeue not , most men repent not , nay scorne them that doe : at which we may not stumble , seeing that some , yea the most are refused : there must be in euery corner such as are blinded vnto destruction . it is the fathers good pleasure to reueale the things of the kingdome to ● few babes , but to hide them from the most of the wise and prudent of the world . a few are giuen vnto the sonne , and brought in due season vnto the faith , & many more are deliuered vp vnto satan to haue the eies of their minds further blinded , that so they might iustly perish in their infidelitie . . hence we must blesse god who hath chosen vs , that he might put a difference betweene vs and others ; whereas he found no such difference in vs , who were the children of wrath as well as others : he chose vs ( not when we were , but ) that we might be holy and vnblameable , ephes. . . that from the first to last , in our saluation all the glorie might be his : yea that our ioy might be more full , and our glorying in god more firme and cheerefull , he hath made it knowne vnto vs , that beeing elected , we are sure of our happinesse : for nothing shall be able to plucke vs out of his hands . the second conclusion is , that the elect haue a faith by themselues , being here called the faith of gods elect : where by faith is not meant the doctrine of faith , as iude . contend for the faith once giuen : and . tim. . . but rather the gift of faith , whereby we vnderstand , and imbrace that doctrine : neither is euery gift of faith here meant . for there is . an historicall faith , standing in an assent and acknowledgement of the truth of things written , and taught . . there is also an hypocriticall faith , which passeth the former in two degrees . first , in that with knowledge and assent is ioyned such a profession of the truth , as shall carrie a great shew and forme of godlinesse . secondly , a kinde of gladnesse and glorying in that knowledge : for it is ascribed to some , who in temptation shall fall away , to receiue the word with ioy . to both which may be ioyned sometimes a gift of prophecie , sometimes of working miracles : as some in the last day shall say , lord haue we not prophecied , and cast out deuills in thy name , and yet they shall be vnknowne of christ. neither of these is the faith of the elect here mentioned : but a third kind called sauing faith , the inheritance of which is the proprietie of the elect : for the iust man only liueth by this faith : which in excellencie passeth both the former in three worthy properties . . in that here with the act of vnderstanding and assent vnto the truth , there goeth such a disposition and affection of the heart , as apprehendeth , and applieth vnto it the promise of grace vnto saluation ; causing a man to reioyce in god , framing him vnto the feare of god , and to the wayting through hope , for the accomplishment of the promise of life . . in that whereas both the former are dead , and not raysing vnto a new life in christ , what shewes soeuer be made for the time , the sunne of persecution riseth and all such moysture is dried vp : this is a liuely and quickning grace , reaching into the heart christ and his merits , who is the life of the soule , and the moouer of it to all godly actions , not suffering the beleeuer to be either idle or vnfruitfull in the worke of the lord. . whereas both the former are but temporarie , this is perpetuall and lasting : the other rising vpon temporarie causes and reasons , can last only for a time , as when men for the pleasure of knowledge , or the name of it , by industrie attaine a great measure of vnderstanding in diuine things ; or when , for note and glorie , or commoditie , true , or apparent , men professe the gospell : let but these grounds faile a little , or persecution approch , they lay the key vnder the doore , giue vp house , and bid farewell to all profession . thus many of christs disciples , who thought they had truly beleeued in him , and that many moneths : ●hen they heard him speake of the eating of his flesh , and drinking his blood , went backe , and walked with him no more . but the matter is here farre otherwise : seeing this faith of the elect hath the promise made good to it , that the gates of hell shall neuer preuaile against it . vse . this conclusion teacheth vs , . that true faith is an infallible marke of election , assuring the beleeuer as certenly of his saluation , as if he were alreadie gathered vp to his fathers : or as if he had a speciall reuelation . for besides that here it is a grace impropriate to the elect , the sonne of god teacheth it , ioh. . . all that the father giueth mee , shall come vnto mee : that is , all those whom the father chuseth to saluation he giueth to the sonne to saue : for election is founded in christ : and those who are thus giuen vnto the sonne by the father , come vnto the sonne , that is , beleeue in him : for so the . verse confoundeth them , he that commeth vnto mee shall not hunger , and hee that beleeueth in mee shal neuer thirst . so as those that beleeue , are giuen to the sonne to saluation . the same teacheth the euangelist , act. . . as many as were ordained to life , beleeued : and . thess. . . the apostle maketh sanctification of the spirit , and the faith of truth , two infallible notes of election . all that can be here of moment obiected is , that a man cannot know certainly that he hath faith . but that is false : for paul . cor. . . willing the corinthians to examine and prooue themselues , whether they were in the faith or no , and whether christ be in them or no : taketh it for granted , that a man may know that he hath faith , and that christ is in him : for else were his exhortation idle . quest. but how may a man knowe that he hath this faith , that so the beleeuer may rise vp to the assurance of his election ? ans. there be diuerse notes and companions of it , more easily discerned then it selfe is : as first , it purifieth the heart , act. . . and will not suffer it to be taken vp with vncleane thoughts , or vnlawfull lusts : it ordereth the affections and cu●beth them , as with bit and bridle , and bendeth them with reuerence to loue , desire , reioyce in god and his image ; yea , in nothing more , or so much : yea , and by thus ordering the heart , it doth also guide the words with wisedome : for the good man out of the good treasure of his heart , cannot but send out good speaches . secondly , from the works of loue , a man may conclude he hath faith , gal. . . faith worketh by loue ; first to god , then to man for gods sake : for it hath respect both to him that begate , and him that is begotten . thirdly , it is plentifull in prayers and praises , which vnbeleeuers are as heauie vnto , as a beare to the stake ; because they wāt the spirit which crieth in the hearts of gods children , abba , father . fourthly , it hath a liuely hope accompanying it , it causeth watchfulnesse , and waiting for , yea , and reioycing in the hope of the appearing of the lord iesus : rom. . . beeing iustified by faith — we reioyce vnder the hope of the glorie of god. secondly , we may hence gather a cause , why some beleeue , some beleeue not : it is not because some will , and some will not , whatsoeuer free-will-men presumptuously auouch : the holy ghost telleth vs , it is not in the willer , nor in the runner , but therefore men come to the faith , because they are elected , act. . . and why did not the iewes beleeue the heauenly doctrine of christ himselfe ? the reason is giuen , ioh. . . ye beleeue not , because ye are not my sheepe : most true is it here , the elect haue obtained ( sauing faith ) the rest are hardened ; rom. . . the third conclusion is , that this peculiar faith of the elect is ordinarily wrought in them , by the ministrie of the word ; this beeing noted here , that the end of the ministrie is to bring the elect vnto the faith , iob. . . if there be a messenger , or interpreter , one of a thousand to declare to man his righteousnesse : now this righteousnesse is no other then the righteousnesse of faith : for this ende were the apostles called , furnished , and sent out into the world , to teach men faith on the sonne of god , as appeareth in their commission , mar. . . goe into all the world , and preach the gospel to euery creature : he that beleeueth and is baptized shall be saued : to this purpose is it that paul affirmeth of the great mysterie of godlinesse , that it must first be preached vnto the gentiles , and then beleeued on in the world . vse . . if this be the principall ende of the ministerie , let ministers herein employ their first and principall paines , to bring men vnto the faith ; wherein they shall imitate our apostle , not onely here , but in his other epistles ; who first dealeth in the causes and meanes of saluation , and then instructeth in christian manners ; as one whom the wisdome of god had taught , that if the inside be not first made cleane , and the heart purified by faith , whatsoeuer actions can proceede from men , be they neuer so glorious , yet indeede they are no better then glistering sinnes : he hath the right way of teaching in the schoole of christ , that first layeth for his ground faith in christ , and then buildeth thereon , all his precepts of christian philosophie . . the minister ought to propound before him , gods end in performance of euery ministeriall dutie , and that is by enlighting , conuerting , confirming , comforting , to bring and stablish men in the faith . which iustly reprehendeth such , as ( forgetting themselues , their dutie and people ) out of the pride of their hearts , busie themselues in finding out obscure and darke mysteries , tying hard knots to vntie them againe : not much vnlike the dogge which refuseth soft meate to gnaw vpon bones , and all this to get the praise of nimble heads , and sharpe wits : whereas the true glorie of a minister , is the number of those that are begotten to the faith : who are gathered by the plaine euidence of the word , in the words , not which mans wisdome , but which gods spirit teacheth . . the lord hauing set out the ministrie for this vse , let euery hearer acknowledge herein gods ordinance , and yeeld themselues with all submission vnto the ministerie , and the word there preached ; that thereby they may haue faith wrought in their hearts . god will haue men taught on earth , and not from heauen : by man , not angels or dead men : let this meanes be despised , nothing in heauen or earth can do thee good : fast , pray , afflict thy soule , forget not to distribute , doe all the good thou canst ; but yet all this while despise the word offered , and thou hast forsaken thine owne mercie ; nay more , come to the ministerie , heare the word read , preached , ioyne in the prayers and sacraments of the church , if thou commest without the submission of thy heart , whereby thou art become as prepared ground , to couer the seede vnto increase , all is in vaine : for what is paul ? what is apollos ? what is the minister ( be he neuer so choise and excellent ) except he be the minister of thy faith ? and so what is the ministerie to thee , if it be not the ministerie of thy faith ? . euery man may hence examine himselfe , whether in the vse of the ministerie , he finde sauing faith , begotten & wrought in his heart ; and by examination , some may finde their vnderstandings more enlightened , their iudgements more setled , their practise in some things reformed : but a very fewe shall finde christ apprehended , and rested in vnto saluation , seeing so fewe there are that liue by faith in the sonne of god : for of all the sinnes that the spirit may and shall rebuke the world of , this is the chiefe , because they beleeue not in christ. howsoeuer many are in some things bettered by the ministerie , yet very fewe haue attained this principall ende of it , which is to put men in possession of true faith , and by it of saluation . and the knowledge of the truth which is according to godlinesse ] the apostle beeing called to beget faith in the elect , magnifieth and extolleth this his calling from the difficultie of the worke : for it is not to bring forth by his trauell any blind perswasion of faith , which ( beeing too naturall to men , would rise of it selfe fast enough , without any such manuring : but such a faith as is peculiar to the elect , as before we heard . in the which , least men should be deceiued , as easily and willingly the most be , he taketh paines to set downe the whole nature of it in particular . and first , here we haue the ground of faith , which is knowledge : and because the truth of faith cannot find footing vpon follies , or fansies , nay , nor vpon euery profitable knowledge , he teacheth what kind of knowledge he speaketh of , and that is the knowledge of the truth , that is , of the gospel , beeing a word of truth , yea , truth it selfe ; so called by way of excellencie or eminencie , as though no other truth deserued that name : or because this carrieth the onely vndoubted truth with it . and further , because many thinke all cocksure , and that they cannot faile of faith if they be able to discourse of this truth : he teacheth vs , that it is not euery knowledge of the truth he meaneth ; but such a one as is according to godlinesse , that is , such as frameth the heart of the possessor to true godlinesse . whence naturally arise these three conclusions : first , that the doctrine of the gospell is the truth it selfe . secondly , that the knowledge of this truth is the ground of faith . thirdly , that where it is aright , it frameth the heart to godlinesse . first , the doctrine of the gospel is truth it selfe . . because the author of it is truth it selfe , and cannot lie : it beeing a part of his word , who can neither deceiue , nor be deceiued . . because the penmen of it were inspired by the holy ghost , and spake , and writ as they were mooued by him , who is called the spirit of truth , ioh. . . . because it is a doctrine of christ , and aymeth at him who is the the truth principally , as well as the way of our saluation : whence it is , that the apostles often stile it by the word of truth , as , eph. . . after ye heard the word of truth , euen the gospel of your saluation : and , coloss. . . for the hopes sake whereof ye haue heard before by the word of truth , which is the gospel . true it is , that the lawe is a true word , without all error ; but yet neuer thus called : for the morall law will not now affoard such a truth , as by which a sinner can be iustified in the sight of god : and the ceremoniall law , although it doe acknowledge such a truth , yet was it a farre off , and in types , and not in the truth : but the gospel onely is such a truth , as whereby we are raised to saluation . vse . . ministers must rightly devide this word of truth , as such who would be approoued of christ , both the author and subiect of it : for the more notable the subiect is , the more care must there be in handling it . which the apostle peter teacheth , if any man speake , let him speake as the word of god. the word of truth would be truely dealt with , purely preached , wisely applyed , and so faithfully dispensed , as that both god , and good men , and a mans owne conscience , may approoue his worke . . this word so purely handled shall euery soule finde to be truth it selfe , so as beleeuers shall not faile of the saluation published in it : and vnbeleeuers shall as surely meete with condemnation , seeing hereby they are condemned alreadie . . not to haue this truth seated in our hearts , is a fearefull case ; for it argueth a man to be giuen vp to error and delusion . . to doubt of any part of it , is to giue a lie to all the rest . . to seeke for saluation out of it , or besides it , ( as the blinded papist doth ) is to cleaue to folly and falsehood . . to despise this truth , is to contemne great saluation : for if to despise moses law bringeth death without mercie ; how much more sorer punishment is he worthy of which treadeth vnder foot the sonne of god ? . but to fight against this truth is most wofull , for it is strongest and will preuaile : neuer man lifted against the truth , but he found it too heauie for him : neuer man spurned against it , but to the bruising of himselfe . secondly , the knowledge of this truth , is the ground of faith : for so our apostle would haue vs conceiue , that the faith of the elect is raised vpon knowledge of the truth as the matter of it : and in this sence , we read that faith is called the faith of truth , euen for this reason , because it is begotten in the acknowledgement of the truth : and paul in asking that question , how shall they beleeue , except they heare ? plainly concludeth , that no hearing of the truth , no faith in it : and how may he that runneth read in the scriptures , that to whomsoeuer faith is giuen , they be such as are taught of god ? such as to whom the holy spirit is become a schoolemaster , who openeth their vnderstandings , that with much assurance they can see and acknowledge the truth for seeing faith is much more then an vncertaine opinion , or wauering fancie ; it followeth that that knowledge which is the ground of it , must be no shaking reede with euery winde ; but a certaine acknowledgement of the truth , approouing of it , and assenting vnto it . neither may we thinke that the spirit of truth traineth men in blinde and vngrounded conceits , nor leaueth their hearts in vncertainties ; but that wheresoeuer he worketh such an eminent grace as faith is , he maketh men able in some good measure to giue a reason of the hope that is in them . and as little reason haue we to conceiue that the worke of the ministerie , is to build castles in the ayre , or the castle of faith without a foundation ; but that ministers are sent to make the misteries of saluation cleare in the euidence and demonstration of the spirit : and so lay men on that foundation , to become a spirituall house , consisting of liuing stones fit for the honour of the lord. and to ende the proofe , notably doth the apostle paul prooue the effectuall faith of the thessalonians from this ground of it : for our gospel was not vnto you in word only , but in power , and in the holy ghost , and in much assurance : which place must be vnderstood so to be both in the teachers and the hearers , as the context declareth . vse . . if knowledge be the ground of faith , then sleight is the faith of the most , whatsoeuer men professe . numbers of most silly creatures swarme euery wheare , who pretend , and presume vpon as strong a faith to god ward , as the best preacher of them all ; and yet liue no better then atheists , euen without god in the world : without the knowledge of his waies , without his feare in their hearts : to loue god aboue all , and their neighbours as themselues , is but a breath with them : to beleeue in iesus christ , is so naturall , as they neuer doubted of it all their liues ; to bring forth fruits of faith ( whose propertie is to worke by loue , in the obedience of the commandements of the first and second table , ) this they do , they hope as well as god wil giue them leaue , or as others of their neighbours do : whereas , alas , euen their speach bewraieth them to be destitute of vnderstanding , and consequently vtterly voide of the faith of truth . . if the ground of faith must be a certaine knowledge of heauenly truth : then hereby , . is ouerturned that fond distinction of the papists , which masketh there more then egyptian blindnes , ioyned with wilfulnes and obstinacie , vnder their modest vaile of vnexpressed faith , or the faith of lay-men ; whereby if they can professe themselues catholikes , & liue , and die in the beleefe of their ( falsely so termed ) catholike church ; although they know not what it beleeueth , it is sufficient for their saluation . and indeed be that professeth that religion ( which like the apples of egypt will abide no touch , ) had need leane vpon an implicit faith . and so some of them pretending more learning thē is common among them , beeing pressed by argument , haue thought they haue learnedly enough answeared , in saying that their doctors can answer for them . but who seeth not these pharisies taking away the key of knowledge , and incurring that we denounced against such as will neither enter themselues , nor suffer others to enter into the kingdome of heauen ? for surely if little or no knoledge , little or no faith of a mans owne were enough ; how vnwise was paul so to trouble himselfe , and the people of his daies , whome he would not suffer to rest in farre more knowledge and proper faith then this we haue in hand ? how vrgeth he the colossians that hauing receiued a tast of the true knhwledge of god , nay euen a kind of stedfastnesse in the faith of the lord iesus , yet here they should not make any staie , but proceed on to the full assurance of vnderstanding , in all the riches of it to know the mysterie of god : yea to be further rooted , and built , and stablished in the faith of christ , and neuer to giue ouer till they come to be compleate in him : which how they can stand with that popish position , a weake eie may see . the like , of peter , . pet. . . and . wauerers in religion , and vnsetled persons in their profession , may hence be informed to iudge of themselues , and their present estate . we heare more then a few vttering such voices as these ; there is such difference of opinions among teachers , that i know not what to hold , or whom to beleeue : but is not this openly to proclaime the want of faith ? which is not only assuredly perswaded of , but certainely knoweth the truth of that it apprehendeth ? the iust man ( we know ) liueth by his faith ; but this is to withdraw himselfe to perdition . let not therefore such wauering minded men looke for portion in christ , whose followers and disciples can professe vnto him , master , thou hast the words of eternall life , and whether shall we goe ? and though all men forsake thee , yet we will die with thee before we denie thee . our precept is , that if an angel from heauen should come and bring another doctrine ( so setled and stablished our mindes ought to be in the present truth ) we should hold him accursed . but lamentable it is , that angels from heauen need not come to preuaile against the truth : for let but a blinded papist come from rome , & broach his vessell , and in effect affirme that all the apostles were deceiued in their doctrine ; a number of protestants may soone be turned to another gospel : the experience whereof , hath brought swarmes of iesuits and seminaries among vs , to the poysning not of a few . . if the elect are brought to the faith , by the acknowledging of the truth ; then after long teaching , and much meanes to be still blinde , and not to see the things of our peace , is a most heauie iudgement of god : for here is a forfeit of faith and saluation . here indeede is the voice of christ , but here are not sheepe of christ that heare it : here is the glorious light of the gospel shining , but here are none but infidels , the eyes of whose minds the god of this world hath blinded , that they cannot behold it : here is the annointing , offering to teach all things , but here are not they that haue receiued him : here is spirituall meate ▪ but here are not spirituall men to feed vpon it : for if any thinke himselfe spirituall , let him acknowledge the things deliuered to be the commandements of the lord : which who so doth not , he is stil in the snare of the deuil , farre from repentance , & prisoner to doe his will. whence are all our plagues in the church , & in the land , but for want of not acknowledging the truths , which haue bin clearer then the sun to our eyes ? and how iust is it that such as will not know the voice , should know the hand of god ? and that whome the vocall word cannot reclaime , the reall word of the lord should ouertake ? thirdly , whosoeuer in truth entertaine the doctrine of the gospel , the hearts of such are framed vnto godlines . for herein this truth taketh place and preheminence aboue all other truths , and writings , in that it doth not only inlighten the vnderstanding , but also in that it fashioneth the heart vnto that which it teacheth : nay , herein this doctrine farre excelleth that of the law of god ; which is indeed a lanterne to direct , and teacheth what to doe by enforming the minde in the seuerall duties of it ; but giueth no power to the performance of any of them : but this truth , besides the shewing of the dutie , conferreth strength acceptably to do it : for it conuerteth the soule . more plainely , we reade of a twofold law , but in substance the same : . the law of god : . the law of christ. the former , is an old commandement prescribing loue : the latter , a new commandement prescribing loue also . the newnes of this commandement then , standeth not in any new matter and substance of doctrine , but in this new manner of deliuerie and propounding : in that , the law commanded loue , but gaue no strength to performe it : it writeth it selfe onely in the fleshly tables of the heart , and so in the flesh it cannot be fulfilled : but in the gospel with this commandement of loue , goeth in beleeuers the giuing of christ , and the gift of faith whereby they are enabled in the performance of it : whence also the apostle iohn calleth it both an olde doctrine , namely , in regard of the substance of it ; and a new doctrine , not as latter in time , but in respect of that effectuall power of renewing the soule which accompanieth it , and maketh the doctrine effectuall to the beleeuer ; it beeing the quickning spirit , which reformeth the minde informed . in like manner doth our apostle elsewhere oppose the euidence of this doctrine to the vailed knowledge of the law , and ascribeth vnto it two things aboue that which the law affoardeth . . a clearer illumination : we behold as in a mirror , the glorie of the lord with open face : . reformation of heart and life : and are changed into the same image , from glorie , to glorie ; which is the end of the former enlightning , vnto which the law could not lead vs : which letteth vs see indeed some part of the glorie of the lord , but cannot change vs ( as this ) into that we see . and as the propertie of this truth is , to renew men by the knowledge of it , to his image that did create vs ; so whosoeuer haue learned christ as the the truth is in christ , he hath cast off the old man , and is renewed in the spirit of the minde . this knowledge leaueth not men in vaine speculation , but leadeth forward euery christian towards his perfection , . tim. . . vse . . if this be the preheminence of the word , to frame the soule to true godlinesse , then is it a matter aboue the reach of all humane learning : and therefore the folly of those men is hence discouered , who devote and bury themselues in profane studies of what kind soeuer they be , thinking therein to obtaine more wisedome , then in the studie of the scriptures . but in forsaking the word of the lord , what wisedome is there ? and what is their gaine more then that ( by the iust wrath of god vpon them ) they are commonly turned into that they reade , liuing in open profanes , or else at the best , are but ciuill men , without religion or good conscience . for let a man read and studie all his dayes , all arts and sciences , let him be exquisite in tongues , languages , and all commendable literature , ( which are things excellent ) yet let him neglect this knowledge , which beareth the bell in making men wise vnto saluation , such an one can neuer haue his heart framed vnto godlines . . euery hearer of the truth must examine whether by it his heart be thus framed vnto godlines , for else it is not rightly learned : for as this grace hath appeared to this purpose , to teach men to denie vngodlines and worldly lusts , and to liue soberly , and iustly , and godly in this present world : so is it not then learned , when men can onely discourse of the death of christ , of his resurrection , of his ascention , except withall there be some experience of the vertue of his death in themselues , killing their sinnes , so as henceforth they serue not sinne . . some feeling of the power of his blessed resurrection , in beeing ingrafted with him into the similitude of it . . and some ascent of our affections after him into heauen , prouoking to seeke the things that are aboue : a bare and vnfeeling speculation , is here not onely vnprofitable , but much more dangerous and damnable . the iewes could boast that they were free borne , and of abraham , as many among vs take themselues to be strong beleeuers ; but let christ come to the point with them , if the truth hath set you free , ye are free indeede : the truth is , that the sonne hath not freed them : for they are not free from their lusts , nor are kings to rule ouer them , but vassals vnder them still . the spirit of god in the ministerie ( which is his chariot ) hath not freed them from seruitude of sinne and death : for where the spiririt is effectuall , there is libertie . a dangerous thing is it , that men so chained in ignorance , and manifold lusts , should ouerthrowe themselues by ouerweening conceits : feeding for faith , fansies ; for confidence , carnall presumption ; for truth , error , bringing them into a fooles paradise for the present ; but the end will be the sinking and sorrowe of their soules . he is a good scholler indeede , and raised into the highest forme of this schoole of god ; ( not who can talke well , and giue religion some good words , which are good cheape ) but he that hath so farre profited in sound godlinesse , as that he hath attained vnto faith , the feare of god , humilitie , endeauour in obedience , thankfulnes , vprightnesse : and hath proceeded in the true worship of god according to his word , in hatred of false worship , in glorifying the name of god , sanctifying his sabbaths , reuerencing his sanctuarie , louing the image of god in his brethren , and such like : such a man sheweth that the truth hath sanctified him ; that pure religion and the power of it possesseth his heart . these things seeke and find in thy selfe , thou hast profited in this truth ; else whatsoeuer may seeme a bodie of religion in thee , is turned into a shadow without substance , without truth . v. . vnder the hope of life eternall ] in these words the apostle commendeth his ministerie , partly from the ende of it , in that it leadeth ( by the truth preached ) the beleeuers of it vnto the hope of eternall life : as also partly from the effect of it in them , which is the full furnishing of them with such graces , as lead them comfortably to their happinesse , adding vnto the faith of the elect , such an hope as maketh them not ashamed . and they affoard two instructions : . that the ende of the ministerie , is to drawe mens mindes vpward , from earth towards heauen . . that true faith neuer goeth alone , but attended with other excellent vertues , and namely , with knowledge , hope , &c. doctr. euery faithfull teacher must conceiue it to be his dutie , to drawe mens hearts from things belowe , to the contemplation of things of an higher straine , and from seeking the things tending to a temporall , vnto such as belong to life eternall . reasons . . this was the ayme ( not onely of our apostle here ) but of all the men of god , whose faithfulnes the scriptures hath recommended vnto our imitation . all that pedagogie during the law , was onely to traine men vnto christ , and to saluation by him . but that rudiment beeing abolished , and the truth further breaking out , the chiefe doctor of his church ( setting himselfe a coppy to all teachers ) called men to no other thing , then first to seeke the kingdome of god , and to labour ( not for the perishing food ) but that which abideth vnto eternall life . and after him his holy apostles made no other vse of those maine articles of our faith , the truth of which they left confirmed in all their writings : as if they were occasioned to speake of the death of christ , it was to the ende that beleeuers should die to the world , that henceforth they should vse it , as not vsing it , or as men crucified vnto it : if of the resurrection of christ , it was to the same purpose , that men should be raised with him henceforth to seeke the things which are aboue : if of his ascention , it was that men might in heart , and affection ascend vp after him . . all other professions further men in their earthly estates : some employed about the health of the bodie , some about the maintaining of mens outward rights , some about the framing of tender minds in humane disciplines and sciences , all which further our fellowship and societie among men : onely this of all other professions , furthereth men in their heauenly estate , and fitteth them , yea maketh vp for them their fellowship with god , eph. . , . . hereby men lay a sure ground-worke of profitting men in godlines : for this expectation and desire of life eternall once wrought in the heart , it easily bringeth men to the deniall of themselues , both in bearing the crosse for christ , as moses esteemed highly of the rebuke of christ ; for he had respect vnto the recompence of reward : as also in stripping themselues of profits , pleasures , advancements , friends , father , wife , children , libertie , yea , life it selfe . set this treasure before the eyes of the wise merchant , he will sell all for it . tell a man of an earthly kingdome , and let him throughly digest the conceit of obtaining it ; it will be such a commander , as he willingly both vndertaketh , and deuoureth any trauell for it ; euen so let the beleeuing soule once conceiue of raigning with christ , it will easily suffer any hardship with him . the disciples desirous to know what recompence their lord would make them , for leauing all to follow him : christ presently telleth them of twelue seats , on which they shall sit and iudge the twelue tribes of israel , at the appearance of the sonne of man : well knowing , that if this promise were once well digested , it would so feede vp their hearts , as they should not after bethinke themselues as ouershot in leauing all things for his sake . yea further , this course will be a sweet constraint , prouoking men to the imitation of christ , and the expressing of his vertues . whence it is that the apostle praysing god for the faith , and loue of the colossians , presently pointeth to the naturall mother of these vertues , of whom they both are bred and fed : for the hopes sake ( that is , the glory hoped for ) which is laid vp for you in heauē . and the same apostle exhorting the philippians not to minde earthly things , but to trafficke as the citizens of heauen , noteth this the most effectuall reason , because from heauen they looked for a sauiour , who would change their vile bodie , and make it like his owne glorious bodie . vse . . ministers must take heede of earthly mindednes , not seeking theirs , but them who are committed vnto their trust : not onely hereby to auoyde offence , but also that they may feelingly speake of such points as concerne the forsaking of the world in affection , a point most difficult to learne from the most sanctified teacher . which course if a minister take not , long may he looke for an haruest , yea , euen till his eyes faile , but he shall neuer see his seede againe : he hath sowne to the winde , and what can he looke to reape but earthlinesse , or atheisme amongst his people . for mens minds will be working , and setling themselues vpon some pleasurable , and profitable obiect ; if not vpon that which is truely good , yet at least vpon that which is apparantly good ; and their hearts can neuer be taken off things belowe , but remaine wordlings still , vnlesse we shewe them better treasures elsewhere , and that in such feeling manner , as they may thinke we speake in earnest . and againe , if they without this doctrine be suffered , like the sadduces , to include all their hopes & desires in this life , no other fruits can be expected , but open atheisme , and contempt of god. vse . . people must conceiue , that now in the ministerie they are called to the beginnings of the heauenly life . for we may not thinke that the lord meaneth onely to manifest his loue hereafter in heauen to beleeuing soules : but ( as loue desireth present communication , and vnion with the thing loued ) so the lord entreth into present league with such as he striketh his euerlasting couenant withal ▪ & neuer marrieth himselfe into any soule , in that indissoluble wedlocke , with whom he contracteth not himselfe euen here vpon earth . and seeing the gospel in the ministerie of it is the lords loue letter : euery one in the hearing of these glad tidings must say to his soule , this is the suite , and offer of god vnto mee , calling me in this sermon to nearer fellowship with himselfe : oh vnthankfull wretch , if i refuse his loue , if i still cleaue vnto earthly affections , and earthly conuersation , on whom so much labour is spent , that i might bee called out of the world . vse . . hence may euery hearer make a triall of his profiting vnder the ministerie ; looke how much thou findest thy heart lifted vp towards heauen , and heauenly things , how much thy earthly cogitations are abated , how much thou findest saluation neerer then when thou first beleeued , so much hast thou profited by the word , and no more . the which checketh many of our hearers , who are euerie whit as worldly , as earthly minded , as they were at their first receiuing of the gospel : and some professors that haue much earthlinesse bound vp in their bosomes , the following of their owne ploughs , causeth them often contentedly , to pluck their hands from the plough of the lord. and because it is common with men , to thinke they haue attained inough in christianity , when they haue gotten a little knowledge , and may now make holiday , and go no further : it is meete that all of vs should bring our hearts to some certaine triall and touch , whereby we may haue assurance that the word hath framed them to this temper of which we speake : and that we may doe ( as by many other ) so especially by these three notes . . whereas all earthly reioysings are condemned , as wherein men easily loose their hearts , and whereby death is made distastfull , and vnwelcome ; examine whether thou reioysest in god , in his word , and graces , as in thy chiefest ioy , and aduantage . . seeing in all our earthly employments we may not while we vse the world , become worldlings : whether by all earthly things we be drawne to the loue of heauenly : for although god hath appointed but one sabboth in seauen daies , yet to a christian , euery day is sanctified to be a rest , from all the deeds of the flesh : wherein he is to walke with his god , and shew forth the religious keeping of his heart , and good conscience , in euery action of his whole life ; so making euery action of his particular calling , a part of christian obedience and dutie vnto god. . seeing a well ordered heart hath nothing in earth in comparison of god ; search thy soule whether it findeth more sweetnes in the seruice of thy lord , then in his outward benefits : as there is great reason seeing these must leaue thee , or be left of thee before , or at the day of death , when accounts must also be made both for the getting , keeping , and expending of them : at which time those who with most greedie appetites haue sought them , and purchased them , shall find them farre from counteruailing that good which they forfeited for them . by these notes gage thy heart , sound the depth of it , and thou shalt doubtles finde such deceit , as shall occasion thee to cleaue to that ordinance , which he that framed it at the first , hath in his wisedome appointed for the further reformation of it . doct. . the second instruction out of the words is , that true faith neuer goeth alone ; but as a queene , is attended with many other graces , as knowledge , loue , feare of god ; among which hope here mentioned , not only adorneth , and beautifieth , but strengtheneth and fortifieth the beleeuer , and as an helmet of saluation , causeth the christian souldier to hold out in repentance , and obedience . hence it is that our apostle speaketh not of the faith of the elect , but he mentioneth as an inseparable handmaid , the hope of life eternall : so doth the apostle iohn , we are now the sonnes of god : here is faith , making vs the the borne of god : and we know that when he shall appeare , we shall be like him : there is hope : and , whosoeuer hath this hope purgeth himselfe , as he is pure : there is the strengthening of the beleeuer in obedience . notable for this purpose is that place in rom. . , . &c. where the whole traine of graces attending and following faith , are fully and excellently described . now this hope is a gift of god , whereby the saints patiently , and firmely expect good things to come alreadie beleeued , especially their resurrection , and life eternall , prouoking them in the meane time to all dutie . in which description , diuerse things are to be considered . first , the originall of it . it is a gift of god , and obtained by prayer , as faith also is : whence the apostle praieth that the god of our lord iesus christ , would giue the ephesians to know , what the hope is of his calling . secondly ▪ the subiects in whom it is , the saints : for as the practise of beleeuers before christ to waite for his first comming in humilitie , as we read of simeon , annah , & many others ; so now beleeuers as constantly waite for his second comming , and the comforts of it , reu. . . and that it belongeth only to the saints is cleare : . in that it is ioyned with the faith of the elect in this text . . because it ariseth from faith , is nourished by it , and is proportionall vnto it . . the thing hoped for , belongeth only to the saints : they only haue right in the tree of life , and only they enter in , through the gates into the cittie . . that which meriteth the thing hoped for , that is , the righteousnesse and obedience of christ , belongeth only to them ; for them only he praied while he was on earth , for them only he died , he rose againe , ascended into heauen , and now maketh requests at the right hand of his father . thirdly , the obiect of this hope ; things to come , and namely after the resurrection , life eternall . in which regard the apostle calleth it an hope laid vp in heauen : which is all one with that in the text , hope of life eternall ; vnto which it lifteth vp the heart and affections . where the excellencie of the grace may be conceiued , from the excellencie of the obiect : it is not conuersant about momentanie and sleeting matters , not insisteth in things below ; but about durable , and eternall things to come ; and not onely comforteth the soule here below in earth , but crowneth it hereafter in heauen . and this grace it is which putteth such a difference between the godly , and the wicked , that whereas these are well appaied , and contented with things present , and wish for most part , there were no other heauen , then that happinesse they enioy here vpon earth : the other looke vpward , and outward , and see a farre off ; and are such as waite for the adoption of sonnes , and the redemption of their bodies , which is the full haruest of those first fruits which they haue alreadie receiued . fourthly , it is added in the description , that this grace of hope doth firmely and not waueringly expect this eminent obiect : and this it doth , both because it is grounded not ( as the papists teach ) vpon mans merit , power , or promises , but vpon the most firme promise of god , ( more stable then the hills ) of which mention is made in the next words : as also in that the holy ghost , who first worketh it , doth also nourish it , yea and so sealeth it vp vnto the heart , as it can neuer make ashamed : it may indeede be tossed and shaken with many kinds of temptations , yet in the patient attending vpon the lord , it holdeth out , and faileth not . fiftly , the fruit or effect of it , is in the last words expressed , namely , that it prouoketh vnto all holy duty , yea and continueth the beleeuer in it . thus abraham by faith obeyed god , and held out , looking for the recompence of reward : whence it is , that as true faith is called in the scriptures , a liuing faith , so found hope is also called a liuely hope , that is , such an one as is effectuall in the heart of the beleeuer , to stirre him vp vnto all heauenly conuersation . vse . this doctrine teacheth vs what a rare thing this grace of hope is among men , and that the thing it selfe is not so common in the world as the opinion of it . aske any man how he meaneth to be saued , the answer will be ; he hopeth well , and he trusteth in god , that hoping well , he shall haue well : but if this doctrine be true , it followeeh , that as faith is not of all , no more is hope . for it is a grace peculiar to the saints , who are very fewe in comparison of the multitude . and is a companion of faith , which is not the portion of the most . it casteth anker in heauen , and striueth not to become the heire of the earth , as most men do , whose whole studies are to plant and build , and call the houses after their owne names , and raise their families , and make themselues great in the earth : of whom we heare the holy ghost speaking , that their hope is onely in this life , and they haue no hope in their death . it is also accompanied with many graces , which are not the garlands of euery head , not the beauties of any , but the spouses of iesus christ. it is not found but in an heart humbled with the touch for sinne , and yet possessed with true peace in god , grounded on that promise which is made to the poore in spirit : for of these two it is ingendred . it procreateth and preserueth heauenly mindednes , lifting vp the heart to wait , and wish for their masters comming , so as that day neuer commeth vnawares vpon them , as it doth on those who are yet in the night , and in darkenesse . it suffereth not a man to walke in the wayes of sinne , either in hope of mercie , or presuming of repentance ; but he that hath this hope purgeth himselfe , and auoydeth the corruptions that are in ●he world , through lust . it vpholdeth the heart in obedience and dutie , both by exciting the will , and the diligent hand to vndertake and performe , and strengthening the whole man in temptations , dangers , and distractions , vnto all perseuerance in the wayes of god. so that although when pleasure or profit is to be cast off , or when crosses and losses betide the hypocrite for his obedience , all his hope perisheth , and vanisheth as the dewe before the sunne ; yet this hope maketh not ashamed ; but comforteth in this life , and crowneth in the life to come . let blindnesse therefore make fooles bold , whose propertie it is to beleeue euery thing , yet the wisedome of the wise will cause him to vnderstand his way , and not suffer him to nourish for hope , either a doubtful desire of somthing , which with balaam , he may naturally wish , or a dreame in the slumber of conscience , deluding with a perswasion of life , that heart which is as dead as a stone within him . which god , who cannot lie , hath promised before the world began . ] the pronoune relatiue ( which ) some , from whom i would not easily depart , referre rather to the word [ truth ] then [ eternall life ] because of that in the . ver . but hath made his word manifest : and thence indeede might our apostle iustly haue defended his doctrine from suspition of noueltie , beeing the same which was looked for , euen in the first ages of the world , and now made more manifest : by which , occasion were offered to ouerthrowe sundrie newe broa●hed nouelties of the popish doctrine , not sauouring of ancient antiquitie . but i rather encline to that other construction ; referring the relatiue vnto life eternall , immediately going before : which as we haue heard it to be expected by hope ; so is it here said to be promised by god : for in the promise hope hath his stedfastnesse . and this promise is described , . from the stabilitie of it , in that the author of it is god who cannot lie . . from the antiquitie of it , gathered from the circumstance of time , before the world began : both which considerations most effectually commend this promise of god , and also confirme this our hope which leaneth vpon it . quest. what kind of promise is this he●● mentioned ▪ ans. the word signifieth such a promise , as is meerely free , and most absolute , as the learned haue obserued : and is opposed vnto all legall promises , which are not free but conditionall , and made good to the keeper for the keeping of the law ; for the man that doth the law , shall liue by the lawe : but euangelicall promises ( whereof this is the principall ) are no such compacts or bargaines , but free without all antecedent inducement , and all condition of doing any thing on our parts . as for the condition of faith , which some may here alleadge : the answer is , we receiue nothing for our faith , nor the worthines or worke of it , but by it as a hand or meanes we receiue the free promise of eternall life . quest. but how could god promise before the world began , that is , from euerlasting , seeing there was none then to promise vnto ? answ. by an vsuall figure of speach the thing decreed , is put for the decree it selfe : and the true sense is this ; god promised , that is , decreed to promise before the world began , and in due time hath made that promise manifest in the word preached , as in the next words . the like phrases we finde , . tim. . . he hath called vs with an holy calling , — before the world was . eph. . . we were choosen before the foundation of the world , that is , god decreed then to choose vs. neither will this speach seeme strange to him that considereth , . that with god all times are present , none former , or latter to him . . that hereby the scriptures would note the certaintie and assurance of such a maine promise , of such vse and expectation . out of which words we note three lessons . . that life eternall is ours by free promise . . that god cannot lie , and therefore the promise is infallible . . the admirable care and loue of god to man , tendring his eternall good before he , or the world was . doctr. . that eternall life is by promise , appeareth by that vsuall metonimie in the scriptures , whereby it carrieth the name of the promise it selfe , although indeede it be the thing promised . heb. . . be followers of them , who through faith and patience attaine the promise , that is , life promised . this truth was liuely typified both in the sonnes of abraham , as also liuely shadowed in that earthly canaan . the sonnes of abraham were isaac and ismael , two sonnes , but one heire , and he the sonne of promise : by which title alone he held his prerogatiue , whereas ismael was the first borne . hence was it vsuall with the apostles to oppose the sonnes according to the flesh , to the sonnes of promise . and as it was then , so now is there a seede of promise , euen all faithfull men and women , who are raised out of faithfull promises , faithfully apprehended , called elsewhere not sonnes onely , but heires of promise , that is , not onely such , as to whom the promises belong , but such as claime their inheritance onely by adoption and promise , and not otherwise . in like manner , the earthly canaan was called the land of promise , not onely because it was long before promised to abraham and his posteritie , many of whom for many generations onely so enioyed it : but also because those that were brought to the possession of that good land , had it not for their owne worthinesse : they were charged to beware of such thoughts ; for god gaue them this power by stablishing his couenant with them : figuring vnto vs no other thing , but that this blessed rest prepared for the people of god ( the truth of that shadow ) is held in no other tenure but by vertue of the promise , neither here nor hereafter : adde hereunto that whatsoeuer grace the lord powreth into the hearts of the elect , they all ( beeing not onely steppes and degrees , but pawnes also and pledges of eternall life ) looke out vnto the promise : faith apprehendeth it , hope expecteth it , loue thankfully entertaineth it , yea , and all the rest are quickned and strengthened by it . nay in this regard , the holy spirit of god from whom these streames of grace doe flowe , is called the spirit of promise , not onely in that he was promised to beleeuers , as ioel. . i will powre out my spirit : but also because he sealeth vp vnto their hearts , the certentie of this maine promise touching their saluation . obiect . but life eternall is called a debt . ans. it is so of his promise , not of our desert . herodias craued iohn baptists head as her due , but not because by dauncing she had deserued it ; but because of the kings promise . and that these promises are free , may appeare in the first and maine giuen to adam , when he was farre from deseruing it , in whom was nothing to mooue to the lord , but to the cleane contrarie . vse . . whosoeuer pretend any other title to the inheritance besides the promise of god , are of the bondwoman , and ismaelites descending of agar . the apostle sheweth how we receiue the promise of the spirit [ that is , freedome from the law , sinne , death , hell , and damnation ] namely , through faith : here is no merit , but faith taking ●old . which condemneth that arrogant doctrine of the church of rome , who will haue life eternall repaied to the merit of workes , for their condignitie : which is all one with the renouncing of the promise of mercie , and to flie for releefe vnto the iustice of god. whereas the whole new testament draweth vs from that legal righteousnesse , and suffereth vs not to behold our best workes , but god the promiser , and christ the mediator , and our birth which brings our inheritance , and our selues in the gifts of righteousnesse and remission of sinnes , onely receiuers : and in the matter of our iustification before god , meere patients , and no agents at all . vse . . the strength of our hope standeth not vpon merits , but vpon this same promise ; which confuteth another popish error , that to hope without merit is presumption : but abraham had another prop for his hope , it was not merit that made him hope aboue hope , but because he knew who had spoken , he doubted not the promise through vnbeleefe . obiect . . ioh. . . if we loue indeed and in truth , we know that we are of the truth : and therefore hope of saluation is to be fetched from the workes of loue . ans. the scope of the apostle is to teach , that true faith cannot stand without a good conscience : not that the perswasion of it either onely thence ariseth , or thereupon only dependeth , or cannot be without works : but that then we haue more full perswasion of our coniunction with god , and soundnes in faith , when together with the inward testimonie of the spirit , the same spirit effectually produceth such fruits as outwardly freeth our profession from falsehood and fayning , which is the thing there condemned by the apostle . more plainely we may consider a twofold assurance , on which our hope may be confirmed . the former is the assurance of faith , flowing from our iustification : the latter is the assurance of sanctification . the former is when the spirit witnesseth to our spirits that we are adopted , which may be in weake chrstians , young conuerts scarcely yet experienced in their owne change , yea such as can obiect such things against their faith as themselues cannot easily answer , yet euen in this is there an assurance of faith , which can onely leane vpon the promise and the truth of it : and this i take to be more especially meant in this text of our apostle . the latter ariseth from the experience of our owne sanctification : the vse also of which is not to make vs so , but to trie our soundnes in the former ; yea to seale it to our selues , and cleare it vnto others : this is that the apostle iohn speaketh of in the place alleadged . yet notwithstanding that we may meete with an error on the other hand in the practise of protestants , we affirme with our apostle , that true hope relying vpon the promise goeth with faith , knowledge , godlines , and groweth vp in these , and therefore those the tenure of whose conclusions runneth thus , because grace hath abounded , we may doe as we list ; because christ hath blood inough , god hath mercie inough : we haue promises inough , we may be the boulder in our sinnes : these i say turne gods grace into wantonnes to their owne destruction : thus indeed to leane or bolster a mans selfe on the promises , is an high presumption . the reasonings of the spirit in the scriptures are of another kinde : doth grace abound ? oh this must teach me to denie vngodlines & worldly lusts : hath god mercie ? mercie is with him that he may be feared : hath christ blood ? it is to purge me from all my sinnes , both the guilt , and the dominion : haue i promises ? such precious promises are giuen me , that beeing partaker of the godly nature , i should flie the corruptions that are in the world through lust : and seeing then i haue such promises , it is meete i should clense my selfe from all filthines of flesh , and spirit , and grow vp to full holines in the feare of god. vse . . we must often haue recourse to the promises , and acquaint our selues with the scriptures , wherein we may peruse our priuiledges , and thus euer be laying surer hold of eternall life , by the applying , & bringing the promises home to our owne hearts : otherwise faith shall be easily shaken , hope quickly foyled , and the rest of our graces in a continuall wane and decaie . cast anchor out of the ship , if it sound no bottome , the ship shall be at no stedfastnes in the storme , but be in danger of shipwracke by euery surge and billow : in like manner , the anchor of hope if it pitch it selfe vpon promises , it keepeth the soule in stabilitie and constancie in weldoing ; but impossible it is that in stormie temptations or afflictions , the hope of the heart should strengthen and vphold that man , that is not acquainted with the promises . doct. . the next instruction out of the former words is , that god cannot lie : which sheweth the promise to be stable , and infallible . that god cannot lie , appeareth both by testimonie of scripture , and reason . balaam himselfe vttering his parable could say , god is not as a man , that he should lie : & the apostle , heb. . . saith , that it is impossible that god should lie . and the reason is , because to lie is against the nature of god , so as he shall as soone cease to be god , as once to doe it : truth is of his nature , yea he is truth it selfe : truth in all his promises , which are yea and amen : truth in all his threates , for shall he say it , and not doe it ? wicked nebuchadnezar hauing good experience of both , in beeing cast among the beasts , and after raised vp againe aboue men , could confesse , that his words be all truth : yea , in this nature of his , he is vnchangeable , he cannot denie himselfe , there beeing in him no shadow of change . now to ascribe a lie vnto god , were to impute not onely change , but contrarietie to that most simple nature of his : for what is a lie , but to vtter something contrarie to the knowne truth , and that with an euill intention : which wickednesse seeing it implyeth a contrarietie betweene his will , and his word : seeing he hath condēned it in his law , as not induring it in his creature : seeing this of all other is such an odious iniquitie , as that the phrase of the holy ghost , includeth vnder this title all manner of vnrighteousnes ; & opposeth it vnto all holines , zeph. . . how can it be ascribed vnto the high maiestie of god ? vnles we will blasphemously say that he hath enacted laws against something which standeth with his nature and will ; or at least that he hath chāged his wil , to loue that which once he hated . quest. but why may not god change his will , which euen a creature may doe without sinne ? or if he cannot , how can he doe all things , and remaine omnipotent ? ans. . to change the will , were an argument of weaknes and impotencie , for euen so is it in man , whether he freely doe it , or forcedly . if freely , it is because some second deliberation seemeth sounder then some former , which argueth want of foresight , and wisedome : if forcedly a man change his minde , it argueth want of power , which suffereth the former deliberation to be letted by some crosse accident : neither of which can befall that most simple , and immutable will of god ; who neither of his owne accord , nor yet by constraint , can be forced or hindred : because he seeth all things in their causes and consequents together in one act ; & as soone and easily produceth the thing he willeth , as he pronounceth the word ; as appeareth in the creation . . the omnipotence of god is to be referred to the things which he willeth , and can will : for his power cannot thwarte his will , nor his arme disapoint his mouth : nor either of them goe against his nature . that god then cannot lie , denie himselfe , change his purpose , proceedeth not of weaknes or infirmitie : but of wisedom , power , and maiestie ; to whom only that is impossible , which is contrarie to his nature . obiect . but god hath spoken many things in the scriptures , some of which implie change in him , and some seeme altogether vntrue ; the former appeares in such places , as where he is said to repēt him that he made man , that he made saul king , that he changed his minde from the euill which he threatned to doe to his people . ans. all such speaches as these , are to be vnderstood not properly , but figuratiuely , improperly , and according to mans apprehension : for in proper speach samuel in the same chapter verse . denieth that god can repent , whom he had heard a little before repenting that he had made saul king. the like in balaams confession , numb . . . yet it pleaseth god in the scriptures to set out himselfe to our weaknesse , not as he is in himselfe , but as he can be knowne of vs : for as man speaketh like a man vnto god , so god speaketh like a man vnto man , who else could not be vnderstood of man. we must therefore meeting with such speaches , hold these grounds : . that all those things which we cannot doe without motion , and change of our selues ▪ the lord doth them without motion , and change of himselfe . . that god may change his action but not his counsell and will : for before all worlds he did so decree to change his action . when he deposed saul to stablish the kingdome in dauid , he did from all euerlasting dispose so to depose the one , and set vp the other : so as here was no change in god himselfe , but in the thing formerly determined so to be changed . in like manner the lord promiseth many things to his children , which he seemeth after vtterly vnmindfull of ; he threatneth things which neuer come to passe : as hezekiah with death , but presently retreates it : the ninevites with destruction after fortie dayes , but destroied them not : yea he seemeth to faine , by vttering things cleane contrarie to his minde ; as when he biddeth moses let him alone that he might destroie the israelites , whereas he neuer meant to destroie them . to which in generall i answer , . that all promises are made with condition of faith , and repentance , as also with the exception of the crosse . . that all threats are made with exception of conuersion , and repentance , in neither of which the condition is expressed often , but euer included : and beeing added to that threatning against the nineuites , and against abimelech , gen. . . dissolueth the obiection . . that the lord neuer changeth his counsell and secret will , but sometime his reueiled : and that then , when it includeth some condition depending vpon some euent : which condition had it not bin included in the denunciation against ezechias , the decree of god had beene absolute , and so not revocable , neither by the prayers , or repentance of that good king as it was . . that the lord may denounce a thing which yet he neuer decreed to doe , and yet neither lie nor faine : as in deliberatiue propositions , such as that was against the israelites , let mee alone : for had moses taken it for a simple interdiction , i see not how he could haue without sinne proceeded on in his intecession for them : but he perceiued the lord carrying this matter as one in a deliberation what he might best doe in it . againe , although the lord cannot speake contrarie to his will , yet he doth and may speake something diuerse , and besides it : as here both to teach moses what it was that withheld his wrath , euen his prayer , which was whetted hereby ; as also to quicken the people to speedie and vnfained repentance . obiect . but in the scriptures we meete with many parables , and hyperbolicall speaches , which neuer were , nor can be true : as the conference among the trees ; and that the world were not able to containe the bookes of christs words and workes : which we see not how they can stand with the truth of god. ans. in the scriptures are some speaches diuerse , and some contrarie to the truth , and yet neither lies , nor sinne . for god speaketh sometime by . contraries , as by ironies or speaches of derision : which are not alwaies vitious in man , neuer in god , but carrie with them most seuere reprehensions against sinne . . sometimes by parables , in which not falsehoods , but by fained things , vnfained truthes are taught and deliuered . . sometimes by excesse of speach , speaking of infinite and incomprehensible things , so as we may comprehend and affect them . but in all such formes of speach , we must hold these conclusions : . that they tend to the instruction and edification of the church . . there can be no purpose on gods part , to deceiue ( as in a lie ) but to profit , by a more powerfull , and forcible manner of teaching the truth . . he intendeth nothing but the truth it selfe : for he conceiueth not one thing in his minde , and vtter another , but onely omitting the proper speach , in figuratiue and tropicall , he more elegantly , powerfully , and profitably explaneth the same truth . thus hauing prooued and cleared the doctrine , we descend to the vses of it . vse . . if god cannot lie , then whatsoeuer his ministers promise or threaten from him , and out of his word , is aboue all exception ; seeing he hath spoken it , who cannot lie ▪ deceiue , or be deceiued : which should stirre vp euery man to giue glorie vnto god ( as abraham did ) by sealing to his truth ; that is , by beleeuing and applying vnto his owne soule euery word that proceedeth out of the mouth of god : for whosoeuer thus receiueth his testimonie , hath sealed that god is true : then which no greater glorie can be giuen vnto him . whereas not to beleeue him on his word , is as high a dishonour as any man can cast vpon him : for it is to giue god the lie : hee that beleeueth not , hath made him a liar : which in manners and ciuilitie we could not offer to our equall , and which euen a meane man would skorne to put vp at our hands . hath god made thee any promise that he will be with thee in sixe troubles , and in seauen ? hath he promised that he will dispose of all things to the best to thee that louest him ? hath he said that no good thing shall be wanting to thee that fearest him ? doe thou leane and hang vpon these promises ; and giue god the honour of truth by beleeuing him . thou wouldest trust a man , whom thou thinkest will not lie , though thou knowest he can lie , and deceiue thee : much more maiest and oughtest thou the high god , who is as farre from the power as the will ; and as farre from both , as from ceasing to be god. yea , but i see no meanes , no hope , but all things are rather cleane contrarie to the promise : and the common order of things carried against it . be it so : yet must thou depend vpon the naked promise , which is true and not lying , as iohn speaketh of the annointing . thus haue the seruants of god done before vs : hezekiah knew not what to doe ; but his eies were to the lord : abraham hoped aboue hope : yea then when all meanes failed , and the order of nature was set against him , did be not doubt of the truth of the promise , but gaue glorie vnto god : the victorious conquest of whose faith , is often in the scriptures recommended vnto our imitation . and this lessō must be laid vp in our harts , especially against the times of our deepest distresses and afflictions by persecution , or otherwise ; wherin if they be either more smart , or more durable , we shall not want rabsakes , who will not sticke to reuile the god of heauen . for either satan by his suggestion , or his instruments ; or which is more to be feared , we shall heare the whisperings , and mutterings of our owne flesh saying , where is the god , in whom ye trusted : let not thy god deceiue thee any longer : and with iehoram , is not this euill from the lord , and shall i waite on him any longer ? to all which , let vs be bold to answer with the apostle , i know whom i haue beleeued : euen him whose bare word is aboue all bonds , who neuer promised more then he was able to performe ; and neuer performed lesse then he promised : faithfull is he that hath promised , and no vnfaithfulnes of man can make him vnfaithfull . the like truth and steadfastnesse carie all his denunciations and threats : for neither when his messengers threaten wrath against the impenitent , shall that be found a lying word , but the sentence of the iudge , which cannot faile of execution . true it is , that the lyon hath often roared , but the beasts of the feild haue not trembled . the lord hath vttered his terrible voice against the vnrighteousnesse of men , but his threatnings haue met with mockers , who say euery vision is deferred , and where is the promise of his comming ? with swarmes of atheists , who say there is no god , but denie heauen , hell , and immortalitie of the soule : in the meane time making leagues , and couenants with hell and death : with beastly epicures , who liue vnmooueably from their carnall delights , and sensuall pleasures : with heauie and dead hearted professours , with whome they haue beene but as a blast : all which sorts of men promise to themselues life , although the lord hath said of them , they shall die : and is not this to charge god expressely with a lie , and as much as to say that he is not god ? but these shall know , that the words the lord hath spoken , shall be done ▪ ezek. . . and as the lord letteth his children see for the present that it is not in vaine to worship him ; so he letteth his enemies often feele euen before their death , that all his words fall not to the ground : when he meeteth them at euery corner with sundrie plagues , and iudgements in their soules , bodies , estate , name or freinds : all which are the accomplishment of his word , which shall not passe away , when heauen and earth shall be dissolued . vse . . seeing god cannot lie , let euery one of vs labour to expresse this vertue of god : first and especially the minister in his place , seeing he speaketh from god , nay god speaketh by him : he must therefore deliuer true sayings , worthie of all men to be receiued , that he may be able to say in his owne heart , that which paul spake of himselfe , i speake the truth in christ , i lie not : and iustifie that of his doctrine , which paul did of his writings , the things which now i write vnto you , behold i witnes before god that i lie not . now then is a minister a liar , when he either speaketh false things , as euery where the false prophets are charged ; an example whereof we may see in hananiah the sonne of azur , and abab the sonne of roliah , and zedekiah the sonne of maaseiah , who are said to prophesie lies in the name of the lord , in that when the lords prophets were commanded to carrie yokes about their neckes , these would breake them , and so caused the people to trust in a lie : or else true things falsely , misapplying that truth , which they could not but vtter : for this was euer the note of a false prophet , to make their hearts sad , who should haue beene cheared , and to speak peace to them , against whom the lord had proclaimed open warre : so falsifying the word of the great god , which iniurie no earthly king would suffer vnreuenged . if a king should signe and send out his letters of death and execution against some archtraytor ; and the officer betrusted with them should serue them vpon some faithfull counseller , who is neare and deare to his prince ; so as the innocent and well-deseruing shal be put to death ; and the traytor suffered to liue in honour : should not the life of this man so betrusted , goe for the life of the other ? in like sort doth be , who in gods place whetteth his tongue against the righteous of the land , and disgraceth the most forward in the wayes of god : let him discourse against them in scripture phrase , and speak things in themselues neuer so true ; yet is he a lowde liar in the false applying of them , and wresting them against them , vpon whom the eyes of the lord are for good : and with liars shall be kept without the gates of the ●oly citie : and that most iustly , in that he hath not lied of men , but of god himselfe : whom ( so farre as his malice could extend ) he hath endeauoured to drawe into his sinne , in making him a liar also like vnto himselfe . . euery priuate man must take vp that exhortation , to cast off lying , and speake euery man truth vnto his neighbour , and that because it is a peece and sparkle of gods image , and a part of the newe man which is to be put on . which reason the apostle vrgeth sundrie times in the epistles . and indeede no man can more liuely resemble the image of his heauenly father , then by the practise of truth : in which one word is included that whole image of god , which standeth in righteousnesse and holines : as ioh. . . the angels stood not in the truth . as on the contrarie , no man can more liuely resemble the deuil then by lying , for he is a lyar from the beginning , and the father of lies . true it is , there be many defences made for sundrie sorts of lies , which we shall haue better occasion to scan in the processe of this epistle : but let all such as would haue themselues marked with the stampe of gods children , knowe , that they onely can haue assurance of the pardon of sinnes , in whose spirit is no guile ; and those onely shall rest in the holy mountaine that speake the truth from their hearts : and they alone shall stand with the lambe on mount sion , and sing the newe song before the throne , who haue no guile found in their monthes . doctr. . the last generall obseruation out of the former words teacheth , what an infinite and free loue the lord embraceth his elect withall : in that be decreeth from euerlasting whatsoeuer he doth for them in the due season of it . hence it is , that not onely in this place , but thorough the scriptures we may read , that all the stayres whereby we climbe to heauen were laid by god before the world began . if we looke at gods predestination and election , the names are written in the book of life from euerlasting : iacob was loued , not onely before he had done good , but before he was to doe it . if to the ende , which is the kingdome , that is prepared from the foundations of the world . if to the meanes , which is christ , he is the lambe slaine from the beginning of the world : both . in regard of gods counsell ; and . of the promise to adam : and . of the efficacie of his death , the sauing power of which was the same to all beleeuers , yesterday , to day , and for euer : and thus euen abraham saw his day . if to the gospel , which is a peculiar doctrine concerning christ , it is called an eternall gospel : not that it was eternally preached , for it was a mysterie kept secret , since the world began , rom. . . but . because it proceedeth frō the eternall counsell of god : . it containeth the word● of eternall life : and . it remaineth for all eternitie . finally , if to our effectuall vocation by this word , yea and our whole saluation : he gaue vs of grace , and purpose , saluation , and effectuall vocation before the world began : that is , in his counsell and decree . vse . . hence we see , that the popish doctrine of iustification by workes , was preuented euen before the world began . for , if god laid all the degrees of our blessednesse vp in himselfe , before the world ; much more before we were in the world : who seeth not that all our saluation is freely comming vnto vs , both in the promise , and execution , or accomplishment of it , not according to our workes , but according to the good pleasure of his will ? if it be here alleadged , that god in electing vs foresaw our faith and workes , and therefore elected vs. the answer is , that that is vnsound ; seeing faith in christ is a fruit , and effect of election , not going before but following after it . whence paul saith , that god had mercie on him ( not because he foresawe that he would be faithfull ) but that he might be faithfull . and , we are elected before the foundation of the world , that we should be holy , and without blame . if yet it be said , that god might as well foresee the faith and works of his elect , as their saluation : i answer , he did foresee them as meanes and wayes which himselfe prepared for them to walke in to their saluation ; and so did decree them : but the decree in regard of the beginnings and motiues to election , cannot be otherwise then free and absolute , if that of the apostle be true , that we are iustified freely by his grace . and if god cannot elect men to life , except he foresee that they will vse their free-will well ( as the pelagian ) or that they will become faithfull and righteous : necessarily must this decree of god , which is the first and eternall principle of all things , depend vpon some other externall beginning out of himselfe : contrarie to that of the apostle , who saith , that he predestinated vs to bee adopted , through iesus christ in himselfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as beza well obserueth , that is , finding no cause , neither present , nor to come out of himselfe , of this his most iust counsell and decree . besides , saluation beeing but one , and one way vnto it , and gods decree but one , how should by the former doctrine any infants be saued ? in whom the lord could not foresee either faith or workes : so that as the former doctrine called vpon vs , to giue god the honour of his truth : so doth this , to giue him the glorie of mercie : in that it is his good pleasure , euen before all times , to giue his a kingdome freely : to which purpose he giueth faith freely , works of faith freely , the end of faith , which is the perseuerance of it vnto saluation freely ; and in a word , as the decree before all times , so grace and glorie in due time most freely . vse . . did god thus freely loue vs when we were not ? much more will he now , beeing reconciled vnto him by the death of his sonne . if while we were yet sinners and enemies , he set his loue vpon vs , much more now beeing iustified and friends , will he saue vs from wrath . thou maist be sometimes frowned vpon , yea buffeted , and vnder the roddes of god to the breaking of thy heart : but yet all these proceeding from this loue , are farre from breaking it off to thee , who hast euer tasted how good the lord hath beene to thy soule . well maist thou cheare vp thy heart and say , why art thou cast downe my soule ? what is it that can separate thee from this loue ? which hath two excellent properties , namely , to bee free without desert , and constant without end ? nay trust in god rather ; yea , repaire with the boldnes of a child to thy father , that loueth thee neuer the lesse , because he correcteth thee : and strengthen thy prayers herein , that his loue will not suffer thee to want things meete for thee . vse . . what an hainous sinne were it to requite such a free loue with hatred , repaying euil for good : which consideration alone should make vs smite our hearts , & be ashamed of our vnthankfull sinnes : & it is a note of one , who hath tasted of this goodnesse , to be grieued for his sinne , in this respect , that it displeaseth one who hath bin such a good god vnto him . vse . . let vs expresse this vertue of god , towards our brethren , not so much waighing their deserts , no mote then god doth ours ; but be readie to repay good for euill , loue for hatred , blessing for cursing : knowing , . that it is the grace of a dutie of loue or mercie , when it is free . . that the heathen can doe one good turne for another . . that hereby we shall be sonnes of our heauenly father , who suffereth his raine to fall , and sunne to shine vpon the iust and vniust : doth good for euill , yea ouercommeth euill with good . secondly , as god laid not the foundation of the world , so soone as the foundation of our saluation , but prepared a remedie before the maladie ; it is our parts not onely to magnifie this grace in him , but to imitate it by labouring to couer the faults of our brethren when they are committed : and not as the manner of many is , to amplifie euery circumstance of offences done , whereas we should make the best of the worst , euen in the worst : the meekenesse of spirit must euer temper our zeale against their sinne , and prepare couers and cures as fast as they breede offences : but especially if in good men , and professors of the gospel a weakenesse breake out , woe to that man , who with open mouth is readie by that occasion , to disgrace not them onely , but the whole profession by reason of them . v. . but hath made his word manifest in due time by preaching ] hauing seene how the maine promise of life eternall hath beene made by the god of truth : we are now to consider this truth of god further in the accomplishing of that in due time , which he promised before all times . and then was that promise accomplished , when the word was made manifest : which manifestation is amplified , . by the circumstance of time , in due time : . by the meanes of this manifestation , & that is by preaching . for the meaning of the words , we must necessarily open . points . first , what is meant by the word . . what by the manifesting of it . . what is this due time here mentioned by our apostle : which beeing explaned , we shall more profitably descend to the seuerall doctrines . . by the word , is meant either christ himselfe , so called ioh. . . beeing that inbred word , euen that person by whome the father reuealeth all things : for none knoweth the father but the sonne , and he to whom the sonne reuealeth him : so as the father by this word his sonne maketh himselfe and his will knowne to men , as one man reuealeth his minde to another by his words . this word is the matter of the gospel . or else by the word is rather meant , the doctrine of the gospel , which is the word concerning christ : both these indeede were reuealed in due time , and both may be truely meant : but this rather , this more properly , because the words containe a reddition , and haue reference to the former verse , which speaketh of promises ; which promises by the doctrine of the gospel preached are fully reuealed to be accomplished . . by the manifestation of this word , is meant , such a cleare reuelation of it , as vnto which is required a great light : for the word noteth so much . before this comming of christ , there was an appearance of this word , but not a manifestation : some light there was , but darke and obscure in types and shadowes , and like to that of the dawning of the day , compared to the brightnesse of the sunne in his strength . but now the sunne of righteousnes beeing risen ( as he was newly and not long before the writing of this epistle ) there is a cleare publishing of the gospel : at what time , not a few prophets were sent to one people to promise the future performance of auncient predictions ; but that great prophet , and christ doctor of his church , both by his appearing , his preaching , his life , his death in his owne person , cleared vnto the iewes : as also by sending out his disciples , and apostles into all the world , proclaimed vnto the gentiles , the present , and perfect performance of whatsoeuer was written of him . this is the doctrine here meant , and elsewhere so magnified by the apostle , who comparing it with former shadowes , calleth it the gospel of glorie , and a ministerie of righteousnesse , which exceedeth in glorie . . the word translated , due time , signifieth , the proper time of this manifestation , that is , that verie time which the lord in his counsell appointed for this purpose , called elswhere , fulnesse of time : that is , such a full time , as whereof all the parts and periods are expired . more plainely , this fulnes of time is , when after the scepter is departed from iudah ; and after daniels seauentie weekes , the messiah is borne , is put to death , and raised vnto glorie : then must he be preached to all the world . in fulnes of time he was borne . gal. . . when fulnesse of time was come , god sent forth his sonne made of a woman . in fulnesse of time he died , . tim. . . he gaue himselfe a ransome in due time : and , in this fulnesse of time he openeth the mysterie of his will , to gather into one all things , eph. . . . quest. but why doth the apostle so carefully adde this circumstance not here onely , but also in so many other places of scripture ? ans. to stay the curious minds of men , who would be inquiring into the cause why god did no sooner manifest this word in the world , but suffer yeares to passe in such obscuritie . why did not he reueale things before ? why did he then ? the reason is , no time was gods time but that , who hath put all times and seasons in his owne power , who is most wise to dispose to all things their fittest seasons . againe no time but that , was their due time ; their fulnesse of time was not till then ; their proper time compleate in all the articles , and periods of it was not till then . whereof the scripture affordeth vs some grounds : as . betweene the time of promise and performance must intercede a time of expectation for sundrie causes , that both the wisedome and truth of god , and the faith & patience of his people might shine gloriously . . there must be a time , wherein the gentiles must be suffered to walke in their owne waies , before the time of calling an holy seed from among them , act. . . . there must be a time of bondage and seruitude of the church vnder the elements of the world , and rudiments of the law ▪ before this libertie and freedome was to be procured , gal. . . . if christ and these promises had beene exhibited and accomplished to the father , the end of the world had been before we had beene borne : but because god would not haue them perfect without vs , the promises were deferred . these words thus explaned , afford vs these . instructions . . that the doctrine of saluation is more clearely manifest then in former times . . that the lord effecteth euery thing in the due season of it . . that the euidence of the doctrine of saluation is to be sought and found in the preaching of the word . doct. . that saluation is more clearely reuealed then in former ages , appeareth in that all the time of the law was but the infancie , and nonage of the church , which then was as a childe vnder tutors and gouernours : and as a child was initiated in rudiments , and elements of christian religion , and endued with a small measure of knowledge , and faith , because the time was not come wherein the mysteries of christ were vnfolded . yea euen kings and princes who had the greatest meanes of knowledge , desired to see the things which we see , and could not , and to heare them , but yet could not , as christ himselfe witnesseth . to which purpose the apostle peter saith , that of this saluation , the prophets haue inquired , and searched ▪ and prophesied of the grace that should come vnto you , not that the prophets themselues had no comfort of that grace ; but in comparison it may be said to haue come vnto vs , as beeing so eeuidently accomplished vnto vs , as it was not vnto them : the waters from vnder the threshold of the sanctuarie reached but to their anckles , which now is become a streame which cannot be passed : the cloud at the first appearance to them was no bigger then the palme of a mans hand , which now couereth the whole heauen . thus had the old beleeuers ●he like precious faith with vs ; and abraham saw the daie of christ , but a farre off , and more darkely . but not to insist in the proofe , because we shall meete with the point more fitly , we come to the vse of it . vse . . how blessed were we if we could see our blessednes to whom such meanes of blessednes are offered ? how is the land in many places filled with the knowledge of god ? but would god that euen in such places men knew the day of their visitation : and that the things of their peace were not hid from their ei●s . the light is out of request with a number ; others thinke there is too much manna ; many looke backe into egypt , to the darknes of poperie and superstition : to whom i onely say , let them beware least with the israelites , they haue their longing too soone . vse . . hauing these blessed meanes of saluation , our part and dutie is , to endeauour to be answerable vnto them : for to whom much is giuen , shall much be required : and according to the encrease of meanes , the lord looketh for encrease of . knowledge , . faith , . obedience . a lesse measure of knowledge was accepted in the ancient beleeuers , then will or can be in vs ; seeing where there is a clearer light , men of right sight , see more distinctly : & here aboue all places and persons in the land , we that liue in the right eye of our realme , must looke to our selues : for if to any of vs , the word of god be a clasped booke , a parable , or if the gospel be after so long teaching hid , it is so to them that perish . marke that when , or wheresoeuer prophets were sent to blind a people , destruction was alwaies the next . againe , vnbeleefe in these daies is farre more sinnefull , then euer in any age before vs : for if they beleeued not , they might plead that they saw not , or not distinctly : but we haue euidently seene , and yet haue not beleeued : the prophets complaint standeth in force against vs ▪ who haue beleeued our report , and to whom is the arme of god reuealed ? finally , in former ages many things might better be borne withall , and were so : for to stumble in the darke , is no great shame : but to stagger and fall at noone day , argueth either blindnesse or wilfull heedlesnes : yet how doe a number liue , as though the light had discouered no sinne ? what a fearefull condemnation hangeth ouer the heads of men so ignorant , so vnthankfull against the light ? some loue darkenes more then the light , because their deedes are euill : some plead against the light : some fight against it , whose case is most fearefull : and all this while if men were inuincibly ignorant , though their sinne were not none , yet were it not so great : but in saying they see as wel as the best their sinne remaineth . libertines ( who by the abundance of grace haue a straiter bond laid vpon them ) turne all this grace into wantonnesse : but if they escaped not , who sinned against the word spoken by angels , how shall they escape that neglect so great saluation : and if to neglect saluation shall be so fearefully reuenged , how certaine and iust shall their damnation be , that despise it by refusing him that speaketh from heauen ? doctr. . the lord ( who doth not onely by his wisdome order his greatest works , but euery circumstance of them ) effecteth all his promises , and purposes in the due season of them . to euery thing , saith salomon , there is an appointed time : that is , whatsoeuer is in the world done , or suffered , or enioyed by man , it hath his time wherin it is beautiful : nothing is so great , nothing is so little , whether it haue a natural proceeding , or whether it be voluntarily vndertaken , or involuntarily & necessarily sustained ; but it hath an appointed time , wherein it is timely and seasonable : the infinite wisdome and eternall prouidence of god , hath fitted and set the due season wherein it shall be done or suffered , not contenting himselfe to create , gouerne , and dispose of all his creatures , but euen all the circumstances of them , as time , place , manner : all which are determined according to his disposition , who is wisdome it selfe . in like manner , the prophet habakuk pronounceth of all visions and words of god , whether of promise or threatning , euerie vision is for an appointed time : let them seeme to lie lea and voide neuer so long , yet shall they be not onely certenly fulfilled , but in that period of time , which the wisdome of god hath impropriated vnto them . vse . . this doctrine condemneth that heathenish idol of fortune , or chance , which some of them called by the name of god , and worshipped as god ; especially the souldiers , who tooke him for their patron , and vnto him referred all the doubtfull euents of warre . but if the lord haue appointed to euery euent , a due and determinate time ; then can there be no chance : and that which we for ignorance call fortune , the scripture challengeth to be the prouidence of god : for example , if a man hewe a tree , and the head of his hatchet flie from the helue , and hit his neighbour so as he die , though we call this chance-medly , yet the scripture calleth it expressely , gods giuing a man into the hand of another : and opposeth it to lying in wait , and wilfull intended murther . obiect . time and chance fall to all things , eccles. . . ans. salomon speaketh out of the opinion of the epicures , and in their language : who because they saw not the race alwaies to the swift , nor the battell to the strong , nor bread to the wise , nor riches to the learned ; thence concluded , that therefore things must needs be wheeled about , by a blinde fortune , rather then by an occulate prouidence : whereas indeed things in the world are thus by a speciall prouidence disposed of , sometimes for sinne , sometimes for triall of faith and repentance in the godly ; and for the hardning of the vngodly . obiect . luk. . . by chance there came a certaine priest : that way . answ. . it is a parable , and beeing vttered in the common receiued tearmes , cannot be stretched so farre beyond the scope of it . . the greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifie properly , it fell out , or came to passe ; namely by the prouidence of god , so oueruling the matter . . it fell out casually to the priest , who expected no such euent : but determinately in regard of god , who sweetly disposeth all his meanes to his and their proper ends . thus we need neuer doubt , and demurre with the philistims , whether god or fortune smite vs. vse . . if that be the proper and fittest time of things wherein they are done or suffered , because they are so by the determined counsell of god , we must hence learne to make our accounts iust with gods. which will affoard vs firme ground , of . the patient expectance of the hand of god , both in releasing vs from the teadiousnes of present euills , and feare of future : as also in procuring any good thing , which wee stand in neede of . art thou in triall , temptation , persecution , want , sicknesse , or other sorow ? lay hold vpon the promise of deliuerance : there is a time in which be that will come , shall come ; patiently expect his time : the period of time is set to thy affliction , at the ende of which , and not before thou shalt finde releefe and release : stay thy heart for the time , exercise thy faith , quicken thy hopes and affiance in his mercie , waite his leisure , and make not hast : flesh and blood is in this case short and hastie : it will be vnyoked and free , though by satan , sorcery , and all vnlawfull meanes : but that is not gods time of thy release , but thy owne : thou hast not staied , but preuented the proper and due time of thy deliuerance . and what is the issue of it ? surely thou hast escaped a beare , but a lion meetes thee : thou art leaped out of the panne , but into the coales : thy very breaking of prison hath made thy case more hopeles and desperate then euer it was before , thy durance had beene farre lesse miserable , then thy escape . standest thou in feare of any euill , or hard measure from satan or men ? moderate also hence that feare , seeing there is an houre for the power of darkenesse to worke in : and till that houre come , an haire shall not fall from thine head . let the iewes take vp neuer so many stones against christ , yet he shall escape out of their hands : let them seeke to take him , yet shall none dare to lay hands vpon him , if his houre be not yet come . let herod seeke to kill him : he will not sticke to send that foxe word , that he must worke so many dayes in despight of him , to day and to morrowe , that is , now for the present , and afterwards vntill his consummation . againe , standest thou in neede of any present good , whether any spirituall mercie or temporall fauour ? lift vp thy heart and hands vnto god in invocation , but prescribe no time , leaue that to him , who alone knoweth the proper time of making his blessing seasonable and wholesome . thirty yeares after the promise ( notwithstanding many prayers in the meane time ) is the proper time , when isaac must be obtained . the cananitish woman was not heard , till after three sore repulses . lazarus must not be raised by christ , till the fourth day : no nor christ himselfe , till the third . thou must haue a time to sowe thy praiers , and water them with teares of repentance ; and then in due season thou shalt reape ▪ if thou faintest not . . hence we haue a ground of strength in temptation . doe we see the daies wherein iniquitie aboundeth ? the wicked flourish ? the godly perish , and eaten vp of the wicked as bread ? well , waite a while : god hath a due time to conuert so many of them as belong vnto him : and to make of them , of persecuting sauls , preaching pauls : or otherwise , a set season to ouertake them as birds in an euill net . both the daies of the lord are set : the day of refreshing ; and the day of retribution . the former is the day when iosephs head shall be lifted vp ; the latter is that conuenient time of the lord , when he shall execute iudgement against the wicked ones of the world . the same night , which expired the . yeares , the armies of the lord were deliuered out of egypt , and pharaoh and his armies drowned . the same night that dated the . yeares , appointed for the iewes captiuitie , was baltazer slaine , dan. . . compared with ier. . . the time is set how long the rod shall be in wicked hands , or rather how long the lord will hold the wicked as rods of his wrath in his owne hands : but it shall not be long , before he will throwe them into the fire . vse . . we are taught further wisedome in entertaining the seasons which god hath allotted to euery purpose : some of which , he hath hid with himselfe : and some , he hath made knowne to vs : i speake not of the former , for it belongeth not to vs to know the times and seasons which the father hath put in his owne power : such secret things belong not vnto vs : as to inquire of the time and day of iudgement , which the very angels in heauen are ignorant of . but things reuealed , belong to vs , and our children , to enquire into , and make our best benefit of . let vs therefore imitate the wisedome of god in performing all our duties in that proper time , which the lord hath made their due seasons : especially seeing he hath so clearly manifested to vs our day of grace , & time of our visitation : it is our dutie to betake our selues to seasonable conuersion and repentance : the due time of which , is the present time ; because god this day calleth , and if to day we heare his voice , let vs not harden our hearts . there is a time when god is neere , and may be sound , and that is the fit time to seek him , and then is he nearer : and then must we seeke him when he seeketh vs by his gratious inuiting of vs to repentance . there is a time when with the wise virgins , we may enter into the wedding chamber ; and no sooner is it past , but the doore is shut , and all the foolish virgins excluded . a time there is when the blessing may be obtained ; and a time when esau shal not get the blessing , although he seeke it with tears . now is the fit season for all these duties . now learne to know god in christ or neuer : now become a beleeuer , or eue● an infidel . enter fellowship with god now , or neuer partake with him hereafter . loue the communion of saints here , or neuer shalt thou enioy it hereafter : begin to liue eternall life here , or thou shalt neuer see life hereafter , but abide in death . men are wise inough in outward things , to strike while the iron is hote , to watch their best windes , which blow them profit , to foreslow no time in striking vp gainfull bargaines ; but here as though the wisdome of men were not in them , are without all prouidence , and haue cast care away : and yet how hath the lord a long time manured vs , that like good trees of righteousnesse , we should be laden with fruits of righteousnesse , and repentance in our due seasons ? yea how hath his pruning knife of correction followed vs for the same purpose ? hath not he taken many from the meanes ? and doth he not many waies threaten to take away the meanes from those that are left ? doth not the time of his mercie seeme to be dated and full expired vpon vs , in that though he hath most fearefully smitten vs with durable and lasting iudgements , yet he cannot satisfie his iustice , but his arme is stretched out still ? and seeing that as his hand is against vs , our hands are still against him ; may it not be thought that the period of his vengeance is vpon vs , and that the vision of wrath and burden of england cannot long be deferred ? it is high time then to meete the lord , if after such prouocations yet his wrath may be turned away . wisedome yet crieth in our streetes : gods word in the mouthes of his messengers ; his workes of mercie , and iudgement which runne into our owne eyes , all of them call vs to be wise hearted , to know the season of our fruitfulnesse . let vs presently answer the lords present call . say not with thy selfe , when i haue dispatched this or that businesse , or purchased this or that pleasure or profit , or haue ouergrowne such a trouble and distraction ; as though repentance stood in the change of the outward estate , and not in the change of the minde : but know it that no time is thine , but the present : and it is little better then poperie , to professe free will in this matter : it is too much thou hast beene deceiued in the time past ; deceiue not thy selfe also in time to come . well said one , god hath left man time past to repent of , and time present to repent in , but the time to come , he hath reserued in his owne hands . doct. . the manifestation of saluation is to be sought for in the preaching of the word . which point is plaine , in that the preaching of the word is an ordinance of god : . to make christ knowne , in whose name alone saluation is to be had : . to beget and confirme faith in the heart , by which alone as by an hand , we apprehend and applie him with his merits to our saluation . the former the apostle affirmeth , ephes. . . the vnsearcheable riches of christ was by preaching made knowen to the gentiles : and , coloss. . . god would make knowne what is the riches — which riches is christ in you ; whome we preach . for the . that faith is wrought by the word preached , see rom. . . and . cor. . . by the foolishnesse of preaching , it pleaseth god to saue such as beleeue : in that herein he both offereth christ vnto vs , and giueth vs faith by which we receiue him . . this truth appeareth in that wheresoeuer the lord had a people to call to saluation , there he sent his prophets , and apostles , whom he appointed so long there to stay , till his worke was finished : and then sent them elsewhere : when paul was resisted , and blasphemed by the iewes at corinth , he pronounced them guil●ie of their owne blood , and purposed to turne to the gentiles : but the lord suffered him not , but caused him to staie there a yeare and six moneths longer , because he had many people in the cittie : so paul and timothie hauing gone through phrygia and galatia , were forbidden by the holy ghost to preach in asia , and by a vision were assured that the lord called them to preach in macedonia . which direction of them by the spirit to some places , and restrayning them from other , argued that they carried with them the meanes of conuerting such as whom the lord at that time purposed to call . in this ordinance is it called the word of faith , . tim. . . deliuered by exhortation and doctrine , vers . . in this embassadge is it called the the word of reconciliation : and thus preached , is called the gospel of the kingdome of god : mark. . . iohn came preaching the gospel of the kingdome of god , powerfully raysing vp men thereunto : and , the gospel of our saluation , ephes. . . vse . . the preaching of the word is the greatest blessing that the lord bestoweth vpon any people ; and such a one as god in his anger depriues that people of against whom he intendeth a plague : the former appeareth in that great care of christ himselfe , who before and after his ascension , prouiding for the good of his bodie the church , as the speciall gift and loue-token he could leaue behind him , appointed apostles , euangelists , and after them pastors and teachers to continue to his comming againe . the effects also shew the power and price of the blessing , which are reconciliation with god , sanctification of the spirit , mortification of the flesh , the life of god ; all which are brought by the reuealing of iesus christ. the latter is euident in amos . . that when the lord is about to bring euill times , he maketh the prudent to keepe silence . both which shew vnto vs , that the lord hath opened vnto vs in this church and land his chiefest treasure : in that he hath put the barres into the rings of the arke , whereby his glorie is carried throughout our countrie ; and in that he hath lifted vp his cloud in the sight of all our people to direct vs in all our iourneies : he hath not dealt so freely with euery nation , neither haue they knowen his lawes , psal. . last . vse . . those people are bound to much thankfulnes and dutie , among whom the lord hath planted a preaching ministerie , by which men may be directed in the path of saluation . it is a blessing we are to wish and pray for to all gods people : and bewaile their want that haue it not . the former we are enioyned by the expresse precept of christ , considering the greatnesse of the haruest : the latter by his example , who mourned to see people as sheepe scattered without a shepheard . obiect . but people may doe well inough if they haue the word read publikely , and they can read it at home . ans. my purpose is not by establishing preaching , to derogate from reading , the manifold fruite which accreweth by reading the scriptures , hath otherwise taught mee , together with the custome of the prophets , apostles , and christ himselfe ( of which i haue elsewhere expressed the principall : ) but the things which god hath ioyned together , let no man separate . in the old testament the levites must read the booke of the law , giue the sence , and cause the people to vnderstand the reading . in the new : after the reading of the law , there was expounding : christ himselfe after the lecture of the law , had a booke giuen him , found the prophecie , closed the booke , sate downe & expounded it : so did the apostles paul , and barnabas , act. . . thus hath the lord afforded his church a further benefit and more full blessing , a more ordinarie , and principall meanes , to beget faith , and repentance , and to lead men along vnto saluation by a more ful manifestation of the promise of life , which is here said to be by preaching , that is , by explaning and applying things read to the heart and affection . this is the labour in word and doctrine , commended vnto vs that are the lords builders and laborers : who in raysing the spirituall walls must imitate nehemiahs builders , euery one of whom in repayring the walls of ierusalem , must hold the trowell in one hand , and the weapon in the other : in like manner should euery minister exhort with whose some doctrine ; there is the vse of the trowell , and improoue the gainsayer , which is the vse of the sword : to want which ordinance , is to want that which the wisedome of the lord thought most necessarie for the welfare of his church : who would not haue his people sticke in the outside , but pearce into the depth of his wisdom reuealed ; neither content themselues with a bulk of corne , but to get it troden out : nor with bread in the lumpe , but deuided . whether therefore their estate may be good in such a want or no , we are not so much to sit as iudges vpon them , as become petitioners for them , that their want may be supplied : seeing the word hath taught vs , that where vision faileth , people perish . and for priuate reading ; would god men were better acquainted with it then they are : yet although the iewes had the law priuately at home , the priests must notwithstanding publikely not onely read but expound it . which is committed vnto me , according to the commandement of god our sauiour . our apostle insisteth still in the iustifying of his calling , and sheweth how he came to be a dispenser of such great mysteries as these are of which he hath spoken : it was not ambitiō which made him thrust himself in for a pastor : neither necessitie or want , which vrged him to take vp this calling ( as many base wretches now a dayes make it as a citie of refuge ) for whilest he went with commission against christians , wee neuer read , that he was glad to worke with his hands to minister to his necessities : neither was it ease or honour which solicited him ; for euer after the vndertaking of it , he was in disgrace , in perills , in paines , and labours aboue all the rest of the apostles : neither was it a voluntarie motion taken vp of his owne head , which mooued him vnto this function of preaching : but first it was a businesse or charge committed vnto him of trust , or wherewith he was betrusted : secondly , he receiued it by commandement , the nature of which commandement sheweth , that he was so farre from vndertaking this office of his owne will , that it was rather forced vpon him : the word in the originall is properly a martiall word taken from the wars , wherein the captain hath a power to presse soldiers , and to place them in the foreward , rearewarde , or wings at his pleasure , from whome or from whence they may not start , vnder paine of martiall law : to which he seemeth to allude , when he saith , that he had fought a good fight . and how paul was extraordinarily pressed into this field , euen against his heart , and ( as we say ) the haire , appeareth , in that he must be beaten downe to the ground , strucke starke blind , eate and drinke nothing in three dayes : that of an extraordinarie waster of the church , he might become an extraordinarie chosen vessell to publish the doctrine he had persecuted : and thirdly , he receiueth no more commandements from the high priests to afflict the saints , but a commandement of a faire contrarie nature , from the high priest of our profession ; euen from god our sauiour . which may be meant either of the sonne , to whom the title of iesus or sauiour , is properly ascribed in scripture , ( whence is notably prooued the diuinitie of christ , who as god meriteth mans saluation : ) or else rather here of the father , the epithite beeing truely referred vnto both : for the father saueth by his sonne , and the sonne by his flesh in reconciling vs vnto the father . againe , the father is called a sauiour as he is the god of life imparting to the elect , through his christ the life of grace and glorie : which message of life , the apostle was to publish by vertue of this commission , and commandement : which is said ( to shewe this order ) to be receiued both from the father our sauiour , and the lord iesus christ , . tim. . . if here it be asked whether paul was called onely by the commandement of god : the answer is , yea onely : for herein is the difference betweene the apostles , and ordinarie ministers : the proprietie of the former was to be called immediatly by christ ; of the latter to be called of god , but by men : beeing generall to all ordinarie consecrations that there is required a twofold presence ; . of god ; . of the church ; as iunius out of the schoolmen learnedly obserueth : but not so in extraordinarie callings , to which the former sufficeth without the latter . out of these words naturally arise these three considerations : . that the office of preaching , is an office of trust . . that whosoeuer vndertaketh , must finde himselfe pressed by this calling and commandement of god. . a direction from the apostles example , how and when , ministers may and must , insist in the commendation of this office . doctr. . that euerie minister called by god , is one of christs committes , vnto whom he betrusteth now after his departure , the care and ouersight of his spouse , who is deerer vnto him then his owne life , appeareth ; in that they are called stewards of this great house , hauing receiued the keyes to open the kingdome of heauen , and to distribute to the necessitie of their fellow seruants : chosen vessells , as paul , not to containe , but to carrie the pearle and treasure of the kingdome : feeders , as peter : husbandmen , to whom the vineyard is let out till his returne . of the doctrine much more afterward . vse . . the honour of a minister , is faithfulnesse in the diligent and carefull discharging himselfe of that trust committed vnto him : the principall part of which repose , standeth in the faithfull dispensing of christs legacies to his church , according to his owne testament : which as it is his dutie enioyned , . cor. . . so is it his crowne , his ioy , his glorie , that by his faithfull paines , he hath procured the welfare of his people : and bringeth with it a great recompence of reward : for if he that sheweth himselfe a good and faithfull seruant in little things , shall be ruler ouer much ; what may he expect , who is faithfull in the greatest ? happie is that man that out of the vprightnesse of his heart , can say with paul , that nothing , no not his life is so deere vnto him , as to fulfill his course with ioy , and the ministration he hath receiued . if any man aske , how he shall come to this ? i answer , he must take the course that paul did : . he must teach the whole counsell of god , and keepe nothing backe , v. . and . he must dispense it sincerely : not handling it deceitfully , nor making merchandise of it : but , . as of sinceritie , as in the sight of god. . in the declaration of the truth , approouing himselfe to euery mans conscience : here by he shall become a sweete sauour to god , euen in them that perish : whereas the false and foolish prophet , hath a cuppe of gall and wormewood tempered by the hand of the lord , ier. . and the prophet ezekiel sheweth both the head and tayle of this vnhappie condition , the first entertainement of him is a woe , and his farwell a curse : and therefore i say to euery one present , whom it doth or may concerne , as paul to his timothie , o timothie , keepe that which is committed vnto thee : and , that worthie thing which is committed vnto thee , keepe it : yea , i charge you all in the sight of god , who quickeneth all things , that you keepe this commandement . vse . . the ministerie is no calling of ease , but a matter of great charge ; nor contemptible , as many contemptuous persons thinke it too base a calling for their children : but honourable , neere vnto god , of great trust , a calling committing vnto men , great matters , and worthie things , which not onely the angels themselues haue dispensed sundrie times , but euen the lord of the angels , iesus christ himselfe all the while be ministred vpon earth : the honour of which calling is such , as those who are employed in the duties of it , are called not onely angels , but co-workers with christ in the saluation of men . doctr. . whosoeuer would finde comfort in themselues , or cleare and iustifie their callings to others , or doe good in that place of the body wherein they are set , must be able to prooue that they are not intruders , but pressed by this calling and commandement of god : that as paul performed euery dutie in the church by vertue of his extraordinarie calling , so they by vertue of their ordinarie . for can any man thinke that a small aduantage to himselfe , which our apostle doth so dwell vpon in his owne person , and that in euerie epistle ? making his calling knowne to be committed vnto him , not of men , nor by men , but by iesus christ ? see gal. . . and cap. . . eph. . . . thess. . . the necessitie of this commandement appeareth : . because it implyeth a fitnesse in the persons so commanded , for the lord sendeth not a message by the hand of a foole : for this is as he that cutteth off the feete . a prince would not send an ambassador , who is onely able to reade his message out of a paper , euerie poste might doe that ; but one of parts and gifts , by whom the message might carrie all the grace it possibly could . euen so the lord sendeth the tongue of the learned , some ezra , some apollos , men mightie in the scriptures , and full of authoritie in regard both of life and doctrine . in the consecration of aaron and his sonnes , we read that they must be sitted two waies : . they must be washed with water , that is , purged from the euills which might corrupt and blemish their callings : . instructed and furnished with gifts : and they two sorts : . of graces , as wisdome , vnderstanding , &c. signified by the garments with which they were to be arrayed : . of sweete smell , the which both by holy doctrine and life , they were to diffuse in the church ; signified by the sweete oyle powred on their heads , v. . these onely are sanctified , and set apart by the lord to serue before him , exod. . . . this commandement imposeth a necessitie to performe the duties of the calling , the acknowledgement of which breedeth conscience , and willingnesse therein , not for the profit and commodities , but because the dispensation is committed vnto him : paul seeing that necessitie was laid vpon him , denounced a woe against himselfe if he should not preach the gospel ; not for the vaine applause of men , but to please god which tryeth the hearts , . thess. . . . this commandement maketh the function and works of it powerfull , & fruitful in the hearts of all men , euen the greatest : and whereas such as haue not their commission sealed from the lord , finde not their sacrifices burnt by god , but often labour all day , and all night , and catch nothing , yea themselues with their worke perish together : the tongues which the lord armeth from aboue are cheines vnto authorities , linkes of iron to binde nobles and princes , and bridles euen to the deuils themselues : yea not seldome by vertue hereof , princes and people may stand vp in apologie and iust defence of a poore man whom the lord reporteth : as ier. . . he is not worthie to die , for he hath spoken to vs in the name of the lord. . this commandement bringeth much comfort in all troubles raised vp against men , whilst they endeauour in the faithfull execution of this most thankles office amongst men ; which otherwise might well be taken for so many plagues wherewith god followeth him who runneth vnsent : for such is gods grace , as he neuer commādeth , but includeth also a promise of blessing to the obseruer ; and namely of speciall protection , which is so necessarie for such as are dispatched to encounter against satan and the wickednes of the world : so as hereby the heart is fenced and strenghthened against the malice of satan and men : which while the sonnes of seeva wanted , we see how mightily satan ( who easily espied their want of commission ) preuailed against them . vse . . let no man presume to take vpon him any office in the church vncalled : no man taketh this honour to himselfe : christ himselfe must be appointed of his father . vse . . let none content himselfe with the calling of man , separated from gods calling ; for this was the guise of the false apostles , against whom our apostle opposeth himselfe and calling almost euery where , who were called of men , but not of god. vse . . in all other callings let men be assured they haue gods warrant , both in the lawfulnesse of the callings themselues , and in their holy exercise of them ; passing through them daily in the exercise of faith and repentance : not forgetting daily to sanctifie them by the word & prayer . doctr. . ministers may and ought to be more or lesse in the commendation of their calling , as the nature , and necessitie of the people to whom they write or speake , do require . as the apostle here magnifieth his authority in that he is a seruant of god : . an apostle of iesus christ : . that he receiued his apostleship by commission and commandement of christ himselfe : and . all this while hath by sundrie other arguments amplified the excellencie of his calling : the reason of all which is not so much to perswade titus , who was before sufficiently perswaded of it : but partly for the cretians sake that they might the rather entertaine this doctrine , so commended in the person of the bringer : and partly because many in this i le lifted vp themselues against him and titus , as men thrusting in their sickles into other mens fields too busily ; or else if they had a calling , yet taking too much vpon them , both in correcting disorders , and establishing such nouelties among them as best liked thē : so as here beeing to deale against false apostles , peruerse people , and erronious doctrines ( as in the epistle we shall further see ) he is more prolixe and loftie in his title : otherwise where he met not with such strong opposition , he is more sparing in his titles , as in the epistles to the coloss. thessal . &c. so was it the pride of the false apostles that made him say , by the grace of god , i am that i am : and , that grace of his which is in me was not in vaine : and , they are ministers , i am more in labours , more abundant , &c. vse . in our daies when the basest of men account so basely of the ministerie , as the most abiect , and despised calling ; will it not be thought very seasonable to insist vpon the iust excellencie and dignitie of this calling ? can it be thought vnequall , if we take more care then vsuall of freeing it from contempt , which is more then euer ? the faithfull ministers of christ can , and doe thinke as basely of themselues as any man can thinke or speake of them : and if they aduance their calling , it is not pride nor pleasure vnto them ; but they are compelled vnto it : as paul , i was a foole to boast of my selfe , but yee euen compelled me . others doe it because their loue to the ordinance of god doth constraine them : others considering how the world was drowned for despising noah and his ministerie ; and how god departed from his owne cittie and house at ierusalem , because they despised his prophets , and mocked his messengers : and fearing least the like befall our church and land for the same sinne , most profitably and iustly both by word and writing magnifie this function . if men were like the galatians , who would haue plucked out their eies for paul , and receiued him like an angel , yea , and christ himselfe : if men would know them that labour in word and doctrine among them , to haue them in singular loue for their workes sake : then where we labour to magnifie , we would and might endeauour to abase our selues , and become weake to the weake , and all things to all men : but to free gods ordinance from contempt , we may and must challenge such titles , as the lord hath honoured vs withall , who hath for our incouragement stiled vs by the stewards of his house , disposers of his secrets , disbursers of his treasures , keepers of his keyes and seale , secretaries , embassadors , angels . v. . to titus my naturall sonne according to the common faith ; hauing spoken of the person saluting , whose high calling hath hitherto detained vs : now are we come to the person saluted : and so afterward are to proceede to the forme of the salutation it selfe ; both of them beeing contained in this . ver . the person saluted , to whom the epistle was written , is described , . by his name , titus . . by a title of relation , my sonne according to the common faith . . by the adiunct of his sinceritie , my naturall sonne . first , for the name : it sheweth him to be an heathen , or gentile born : by nation a grecian , gal. . . of heathen parents and education , for at this time he was vncircumcised : and it is probable that he remained so vnto his death : yet such a one as was without god in the world , without christ , without hope , is begotten by the gospell , not onely to be a beleeuer , but to sinceritie in the faith : and thus he becommeth a true titus , that is , truely honourable , yea so farre honoured , as that he was a chiefe pillar and instrument in the church , and much employed in the churches affaires by the apostles themselues . what an vndeuided companion of pauls he was in his peregrinations and trauells appeareth , gal. . . what great delight paul had in him , . cor. . . how he vsed him as a legate vnto diuerse churches , and betrusted him with the gathering of the almes for the poore christians in iudea , . cor. . . . how he graceth him with the title of a companion , and a fellow-helper in the lords businesse , v. . yea , he vouchsafeth him the title of a brother , . cor. . . nay more , of that which is much nearer , euen of a sonne , in this place . doctr. note hence the freedome , and power of gods calling to grace . for what merit or dignitie ? what workes of preparation appeared in titus , beeing of heathen parents , countrie , and education , whereby hee should be raised to such seruices , so neere vnto god ? or what worthines was in paul himselfe ? he was indeede an hebrew of the hebrewes , circumcised the eight day , of the tribe of beniamin , brought vp at gamaliels feete , and a great scholler ; but by all this he was armed to wast the church , and he acknowledged himselfe such a tyrant , and persecutor of the church of god , as that he was vnworthy to be an apostle : and beeing one , he was in that regard , the least of them all , . cor. . . and for the latter , the power of gods grace breaketh through the strongest opposition , euen gentilisme , and paganisme it selfe : yea , he whose honour it is to produce light out of darkenesse , and quicken the dead , doth often where sinne hath abounded , make grace abound much more : and of the greatest and notorious sinners , raise vp such speciall instruments of his glorie , as shall strippe and goe beyond a number that haue alwaies liued more ciuilly then they , before their calling . vse . . hence is confuted all that popish doctrine concerning workes of preparation and disposition before grace : and of merit and supererrogation after : gods grace is free , not mans will , his mercie is mans merit . . consider thy owne basenesse and indignitie before thy conuersion to be humbled by it , yet let not satan goe beyond thee in it . he will be alleadging against thy faith , after this manner : would god shew mercie on thee , who wert so desperately drowned in thy sinne ? or can thy calling be sound , who so long a time didst fight against the truth ? here thou hast answer for thy selfe : i was neuer worse , though i was as ill as an heathen and publican : i was not worse then a blasphemer , or a persecutor , yet god had mercie for such , and soundly called such , and why not for me ? but he will obiect further , indeede if thou hadst liued a ciuill life , and not haue beene so outragious and desperate in thy sinfull course , there had beene more hope of thee , as of one who wert not farre frō the kingdome of heauen : but the case was not so with thee . to which thou maist truely answer , that there is no more disposition to grace in a meere ciuill man , then in the most profane person : although there be some more restraint of corruption in the one , then in the other : nay , for most part , there is lesse hope of such , then of greater sinners : for they are often hindred from seeing the truth of their estate , by reason of their ciuill vertues : and by comparing themselues with men notoriously wicked , conclude ( with the pharisie ) themselues to be in good case , for they are not thus , or as that man , who is an open inordinate person : whereas the other are more easily convinced in their owne consciences , and are sooner brought to say with the publican , lord be mercifull , and so goe away more iustified : yea , and much more may be added hereunto , namely , that there is much more hope of great sinners , then of many who haue ( not onely ciuilitie , but ) a shew of religion , and want the power and life of it : of whom the speach of christ is true , that publicans and harlots shall goe into life before them . the seauen deuills in marie magdalen resisted not her conuersion so much , as their conceit doth theirs , who thinke that all deuils are cast out , if belzebub the prince of the deuils do not discouer himselfe : greater hope there is of the cold laodicean , then of the luke-warme : and experience , and good reason from the scriptures teacheth , that such as haue beene before their conuersion , either more outragious in their sinne , or zealous against the truth , when as once their change came , haue prooued farre more eminent instruments of gods glorie , then such as before their change neuer so highly dishonoured him : both because those affections which were so violent in sinne , are turned in their vehemencie against sinne : as also because the sense of much loue in forgiuing many sinnes , doth greatly constraine and enforce double thankefulnesse : all which i haue spoken that no man be discouraged ( otherwise then to lead him through his course with constant humilitie ) for his estate past , if for the present he finde a change ; but rather breake forth into the magnifying of that maruelous power of god , and that free grace of his , who is the moouer and perfecter of our whole saluation . the . point in this description of the person of titus , is the title of relation , my sonne according to the common faith : that is , my son , not whom i haue begotten according to the flesh , but to the faith : namely , both to the gift of faith , for paul was his spirituall father , by whose meanes , and ministerie he was conuerted : as also to the doctrine of faith ; not to beleeue and professe it onely , but also become a teacher of it . which doctrine is called the common faith , . because the matter of it is common to paul , titus , and all the elect . . the manner of propounding it , in which they did mutually consent ; is common to all beleeuers . . in regard of the common obiect ; which is christ and all his merits , which belong to all the faithfull . . in respect of the common profession of it : it beeing the badge of euery christian. . of the common ende of it , which is saluation , the ende of euerie beleeuers faith . out of this title note two lessons . . that ministers ought to be spirituall fathers to beget children to god. . that faith is one and the same in all the elect . doctr. . that ministers are spirituall fathers to beget children to god , appeareth in that the hebrew phrase not onely stileth them by the name of fathers : . who indeed are so properly by the way of blood & naturall generation : . neither onely those who are in a right descending line , though neuer so far off : . neither onely those who adopt others into the roome and place of children : . but those also that are in the roome of fathers , either generally , as all superiors , in age , place , or gifts ; or more specially such as by whose counsell , wisedome , tendernes , and care , we are directed as by fathers ; who in these offices and not in themselues ( for sometimes they be inferiours otherwise ) become fathers vnto vs. thus was ioseph an inferiour , called a father of pharaoh : that i● , a counseller : iob for his tendernes and care , called a father of the poore : schollers of the prophets , called sonnes of the prophets : elisha saith of eliah , my father , my father : and iubal was the father of all that plaie on harpes . but much more properly is the minister called the father of such as he conuerteth vnto the faith : because they beget men vnto god , as paul did onesimus in his bonds : in which regeneration the seede is that heauenly grace whereby a diuine nature is framed : the instrument by which it is conueied , is the word of god in the ministerie of it . the mother of these children of god is the church , which conceiueth them in her wombe , which trauelleth of them and bringeth them into this spirituall world , which bringeth them vp in her bosom , and nourisheth them at her brests , first with the milke of the two testaments , and after with stronger meate till they be strong men in christ. obiect . matth. . . call no man father in earth : and god is the onely father of spirits , hebr. . . ans. the place doth not simply and absolutely forbid the calling of any man father , for then had the apostle sinned in calling himselfe the father of the corinths , and timothie and titus his sonnes : yea the lord himselfe goeth before vs in example in giuing this title not onely to the fathers of our bodies , but all superiors besides in the first commandement . but the scope of that place is , . to condemne the ambitious seeking and boasting in the titles of father , doctor , &c. . to teach that no man should depend vpon any other , as the principall efficient cause of his birth , either naturall or spirituall : for god is properly the father of vs all , not according to our spirituall birth onely , but euen our naturall also : for he formeth in the wombe , he bringeth out of the wombe , and in him we liue , and mooue , and haue our beeing : and what ministers or fathers of our bodies act herein , they doe it as instruments , by whom the lord worketh . true it is that the lord hideth his worke by instituting such meanes , as haue in them some shew of inherent power , to produce such effects ; and for their further reuerence ascribeth to these instruments his owne work , and his proper titles of fathers , sauiours ; yet is no man for this to ascribe the principall power of begetting him , whether in the flesh , o● in the faith , to any man , otherwise then as a subordinate meanes vnder god , that the whole praise of the worke , and of our life naturall and spirituall , may be ascribed vnto the god of life , and the spirits of all flesh . thus we see how ministers are fathers , and so to be accounted . vse . . no man can be saued in an ordinarie and visible church , where the ministerie of the word is setled , but by a second begetting , and birth : for that which is borne of flesh , is flesh : and therefore he must haue another father besides the father of his bodie : for no spirituall father in earth , none in heauen : euery child borne into the world hath a father , although many sonnes of the earth know not their father : examine thy heart , am i born into the church ? who was my father ? and here what a number of the sonnes of the earth , earthly and base minded men and women , professing themselues to be the sonnes , and daughters of god , know neither father nor mother , besides those of their bodies : and conceiue no more of this heauenly birth then nicodemus , who although christ himselfe taught the doctrine of regeneration , yet asked how could those things be : for what is that which is generally taken and rested in as the new birth , and deceiueth the most men and women in the church ? surely the repressing of wickednes of nature , that it breake not out into excesse of riot : and perhappes not the restraining only , but the reforming of some grosse vice , or vices ; which may be , and generally are , where is no renewing , nor birth into the church . iudas so liued as no man could say , blacke was his eie , but yet was a deuil : out of which example we euidently see , that euen the supernaturall decrease , and restraint of vice in the reprobate , is farre from the new birth of the elect . let him then that would not be deceiued in this waightie matter , looke he be renewed , that he be a new creature , a new man compleat in all his parts : for as the soule is whole in euery part of the bodie , so is the beleeuer renewed in euery part ; that although there be no lust but may assaile him , yet none shall dwell peaceably with him . vse . . this neere relation worketh speciall affection betweene the minister , and people conuerted by him : i say not there ought to be , but there is also a speciall affection of loue betweene them . the minister loueth him that is begotten by him , as if he were his naturall sonne , and the issue of his bodie , nay euen aboue him ; seeing it is a more ardent and lasting loue which is grounded in grace , then that in nature : the loue of women is not comparable vnto it . the people haue such in singular estimation for their workes sake . the galatians tasting the sweetnes of the gospel , did receiue paul as an angel of god : yea , as christ himselfe , and would haue plucked out their eyes , that is , departed from their dearest things to haue done him good . the iaylor beeing conuerted , was as readie to wash the wounds of the apostles , as euer he was before to inflict them : lydia constraineth them to tarry with her : and all this , because they see they owe them ( which paul challenged of philemon ) not onely their seruice , but euen their owne selues vnto them . let ministers feele this fatherly , yea this motherly affection , gal. . . towards their people , and like tender mothers reioyce when they prosper and thriue in grace , mourne when they are sicke : but when they are like to die , be readie to die for them and with them : such a tender mother was paul , that wished himselfe rather accursed , then his countrimen should be cast away . we haue many teachers euery where , but few such fathers : too many ministers resemble the mother of the dead child , who care not what become of the liuing one , whom the true salomon shall in the end discouer to be no naturall mothers of his children . and iustly may we call for childlike affections at this day in our hearers , especially seeing a number challenge the church for their mother , but deale with their fathers , as simeon and leui dealt with their father iacob , so farre as they can , making them to stink among their inhabitants : or like another cursed brood , with cham , seeke to discouer their fathers nakednes : well may we wish such to become children in malitiousnesse : and seriously to consider of this truth , which informeth vs , that whosoeuer they be that finde not that those ministers feete are become beautifull , who perhaps before were strangers in their hearts : whosoeuer for their workes sake receiue them not into the inward closet of their soules : whosoeuer in their departure mourne not after them ; as king ioash after eliah , my father , my father ; such may be allowed to make question of their conuersion , as he may of his legitimation , who could neuer come to know who was his father : for were the gospel powerfull in a people , a most proper fruit of it would be , the conuerting of the hearts of fathers vnto children , and of children vnto their fathers . now if any be desirous to carrie themselues towards their ministers , as children toward their parents , they must performe vnto them these duties . . they must giue them double honour , . tim. . . reuerencing their persons , their places . . they must partake in all their goods , as the leuites in the law did , yea , if neede be , lay downe their necks for their sakes , rom. . . in way of thankfulnes . . no accusations must be receiued against them , vnder two or three witnesses : a dutifull child will not heare , much lesse beleeue euill reports of his father . . in doubtfull cases of conscience resort vnto them for counsell , as children to their father . . obey them in all godly precepts , endure their seueritie , be guided by their godly directions , as those who haue the ouersight of soules committed vnto them , euen as the child ingeniously imitateth and obeyeth his father . doctr. . faith is one and the same in all the elect ; and is therefore called the common faith , eph. . . there is one faith which is true , whether we vnderstand it of the doctrine of saluation , which in athanasius his confession is called the catholike faith of all christians , because it is a doctrine receiued and beleeued by the catholike church : or if we take it for the gift of faith , whereby we beleeue to iustification . which grace is but one , and common to all the elect , notwithstanding there be diuerse measures and degrees of it peculiar to some . hence the apostle peter calleth it , the like pretious faith , . in respect of the kind of it , beeing a iustifying faith , by which all that beleeue , haue power to be the sonnes of god , ioh. . . gal. . . . of the obiect of it , which is one christ , the same yesterday , and to day , and for euer : who dwelleth in the hearts of euery beleeuer , eph. . . whom although the fathers of former ages beheld him to come , and the latter ages alreadie come ; yet both reioyce in seeing his day , with the same eie of faith : the difference is , that one seeth it somewhat more cleerely then the other . . of the same ende of it , which is saluation , common to all beleeuers ; called therefore by iude . the common salvation . vse . . to confute such as foolishly imagine and teach , that there may be as many faiths and waies to saluation , as there be nations and peoples : that the iewes must be saued by the law of moses : the gentiles by the law of nature : christians by the gospel , and euery man by the religion he professeth : to prooue which vanitie they alleadge , habac. . the iust shall liue by his owne faith . but we that haue learned that there is but one christ , one way to heauen , and one common faith , euidently perceiue that euery man cannot be saued in his owne way : except some can come to the father , and not by the sonne . the apostle peter hauing learned the doctrine of faith from christs owne mouth , writing to the dispersed iewes , calleth that his faith the same pretious faith with that of the gentiles : teaching thereby , that the faith is but one , and that published in the gospel , whereby both iew and gentile can be saued . as for that place of the prophet , the scope of it is onely to vrge the special application of that one and onely true sauing faith , which euery man is to labour for , that he may liue by it : and further is no ground for such fancies . vse . . this doctrine affordeth vs another way to saluation then the popish church , and guids manifest vnto vs. for . here is no mention of common workes out of the churches treasurie ; the apostle reacheth that the common treasurie of the church is the common faith : which excludeth all merit ; seeing to beleeue , is not to merit , but to apprehend ( not another mans , but ) christs merits ; yea the scripture it selfe speaketh cautelously in this matter , least euen our faith it selfe should come in the schoale to be poised with the grace of god , when it speaketh so often that we are iustified by faith , and of faith , and through faith , but neuer for faith . . this apostolicall faith is not a faith of two or three , but a common faith which euery beleeuer hath : but the apostaticall popish faith ( falsely called catholike ) is not so : for it is the faith of the teachers of the church onely , which their hearers may safely rest in , although they haue no speciall faith of their owne ; neither indeed know what their church or teachers doe beleeue : but who seeth not that this grosse faith in the lumpe cannot be either sauing or catholike ? sauing can it not be , for the sauing faith of the elect goeth with the knowledge of the truth , v. . neither can it be catholike or the common faith , no more then that can be a common commoditie which is ingrossed into some few mens hands , and neuer seeth the open market ; or rather which is a monopolie : for to beleeue , say they , as the pope beleeueth ( although they know not what he beleeueth ) is sufficient . . this apostolicall common faith purifyeth the heart , cleanseth the conscience from dead workes , and worketh by loue : but the apostaticall romish faith , is a pragmatical fancie working by rage , furie , violence , and blood : filling their hearts and hands with detestable resolutions and attempts , fouling their consciences with most impure , and impious workes of the flesh , and such as the issues of death follow , as often experience hath beene their mistrisse . . this common faith is most ancient , it is the old and the good way : but so is not theirs ; let them terme it the old religion as long as they will , it is a strange doctrine , a new devised faith , not sauouring of apostolicall antiquitie : as will appeare plainly to him that compareth that which they now professe , with that which was professed , when paul writ the epistle to the romans . hence will it follow , that their faith not beeing the common faith , i say not that they must amend their faith , but change it , if they will be saued by it : it is not all the patching and daubing , and refining of their points will helpe them ; nor all the baulme in gilead can so supple their positions , that we may ioyne with them , vntill they beginne againe and laie the same foundation with vs , which is to seeke to enter into life by the doore , and not as theeues , seeke to creepe in at the window : till this be done , the ioyning with them will be the departing from the common faith : till this be done , we may not giue them the right hand of fellowship . let them first shake hands with christ ( which is our heartie praier to the lord for them ) & we wil gladly and heartily reach thē ours . vse . . if the faith be but one , we must all then studie to keepe the vnitie of faith in the bond of loue , which is the apostles collection on the same ground , ephes. . . . we ought so to compose our affections , as we may go out with one heart , and one minde in the profession of this one common faith , which maketh communion betweene the highest and lowest , rich and poore , master and seruant ; preacher and people : for in iesus christ all are one , iew , and gentile , bond and free : paul was titus his father in the faith ; but yet this common faith made him his fellow & brother ; . cor. . . so he calleth himselfe the father of the corinthians , and yet them his brethren : as onesimus a poore seruant by vertue of this common faith , became the sonne of paul , and yet his faithfull and beloued brother : so as howsoeuer in earthly relation , we haue our difference , and inequalitie ; yet in regard of this common faith , beleeuers may say ( as they in the prophet ) wee haue all one father , and one mother , yea one meate , and cloath , one education , and one inheritance . the ministers must therefore so acknowledge himselfe a father , as that he is a sonne too ; so a teacher , as that he be a diligent hearer and entertainer of the doctrine also . the master must not forget he hath a master in heauen , and that his seruant in regard of the common faith , is or may be , his fellow seruant , and if he be a religious seruant , he must be counted more then a seruant , euen an onesimus , a brother in the lord. the magistrate must so rule , as a subiect vnder christ , and not altogether stand on authoritie ; but cast an eye vpon the common faith . the husband must not altogether stand on his headshippe , but like a man of knowledge , dwell with his wife , as one who is with him a ioynt heire of the life of grace : so in other relations . which consideration , were it obserued , it would cut off much discomfort in families , cities , societies , church and common wealth : it would keepe men from offering occasions of vnbrotherly strife and contention , as we see in abraham and lot , it would cause them to forgiue and forget old iniuries , as ioseph , gen. . . if they would conceiue that they are all brethren in the faith . the third point in the words , is to consider of the adiunct of sinceritie by which titus is commended , my naturall sonne : that is , not illegitimate , or base borne ; but my rightfull true , and ( as we say ) lawfully begotten sonne , one that both resembleth my selfe , and is a right follower of me . the same word is vsed , . cor. . . where the apostle perswadeth the corinths , to the chearefull releefe of the poore brethren in iudea , by this reason that he might trie the naturalnes of their loue . which commendation was of good vse : . for titus his encouragement , whom so great an apostle so esteemed : . that the cretians might with more respect and reuerence receiue him thus highly commended . . to distinguish titus from some other of his sonnes , who a while fathered themselues vpon him , but after falling from the faith , prooued but bastards , and counterfeit , as hymenaeus , philetus , alexander : titus was not such a one , not timothy , see . tim. . . doctr. . in that the apostle powreth not out his commendation of titus , neither this but vpon good ground : obserue how warie euery man should be both whome , and to what ende , and how farre they commend another , and yet this more especially , if their iudgment be required or esteemed . thus paul commendeth titus , . one well knowne to be worthy , and not out of partiallitie . . for a good end ; the benefit of the church , that his person and doctrine might be more louingly embraced : and that this was his ende appeareth , . cor. . . if any enquire of titus , he is my helper and fellow : or of our brethren , they are messengers of the churches , wherefore shew towards them the proofe of your loue . . he commendeth him sparingly , and is not lauish beyond the truth : neither is he generall in such elogyes , for scarce any else but timothie receiued such a testimonie from him . vse . in this seedplot of the ministerie , whence young titusses are to be commended vnto the vse of the church : it standeth those in hand , who are to dismisse them with letters testimoniall , not hand ouer head to giue a rash testimonie to euery one that requireth it : but know the party to be worthy , and one who shall not be found inferiour to the testimonie giuen of him : not because he is a friend or kinsman , or one whom thou wouldst preferre , neither for forme or fashion ; but because herein thou shalt discharge a good dutie in faith to god , and his people . reasons . . because the iudgement of men in the places of masters & fellows of colledges , are much esteemed and relyed on . . it is a matter of much moment , to commend a man to be set ouer a people : for which function the apostle asketh , who is sufficient ? . the setting to a rash hand here , is as the rash laying on of hands ; which sinne the apostle forbiddeth timothy , not onely in his owne person , but euen the communication with it in the persons of other men . . this rashnesse draweth not onely thy selfe into the sinne of false witnesse bearing , and that against the church : but also it draweth others into the same , as patrons , prelates , beeing the collaters and instituters to benefices : besides , it is a confirming of the insufficient partie himselfe in his insufficiencie , and a speciall patron of idlenesse ; seeing euery insufficient person by friends or fauour , may procure an ordinary forme ; and be as farre commended as the diligent hand . all these reasons , besides the example of our apostle , should prouoke our care in this , which is more then a matter of ordinarie fauour : and to imitate the circumspection of the apostle iohn in the . of his third epistle ; demetrius hath a good report of all men , and of the truth it selfe ; yea and we our selues beare record , and ye knowe that our record is true . doctr. . all are not naturall sonnes that are so accounted ; many that seeme to be begotten to the faith , are no better then base borne , begotten onely after the flesh as ismael , and still remaine a strange seede . the apostle had a cleare eye , who perceiued many false challenges , and vniust claimes to be made to the inheritance by a number who were neuer naturall sonnes , but onely made a flourish , as though they had beene the next heires : and hence euerie where we are taught , that all are not israel , who are of israel , and he is not a iewe , who is one without : and though ismael seeme a long time to haue the right of the first borne , yet in the ende he is cast out of the house , and prooueth disinherited . vse . it standeth then all of vs in hand , to looke to our legitimation , least we loose the inheritance . it is not outward shewes that will intitle vs ; he that will be the adopted sonne of god , must be the naturall sonne of his ministers , and such an one as standeth not in the ceremonie , but feeleth in his heart the sinceritie of religion : it is more to be the naturall sonne of the church , then to come to church there to heare , pray , and receiue the sacraments ; it is more then to giue good words to religious persons and exercises , which are good cheape : for a man may performe these outward seruices , and get praise of men , and yet want the praise of god : these things then must be done , but not insisted in , if we would haue god to praise vs. quest. but what may we doe to get approbation of god ? ans. because the lord who loueth , prayseth also truth in the inward parts , we must beware of guile ; become nathaniels , men without guilfull spirits , get our hearts circumcised , that we may be iewes within , and not in the letter onely . examine then thy spirit into which the eie of flesh cannot pearce ; but that spirit which is all an eie doth discerne , and enquireth whether thy heart be his temple , in which the christian sacrifices of prayer and praise be daily kindled . whether thy soule be his arke keeping the tables , and pot of manna : that is , treasuring the word as a pearle , and thy portion . whether that pretious iewel of faith , the cleanser and purifier of it be there ? whether his feare , that vigilant centinel of thy soule , cause it to depart from euery euill way ? whether a good conscience like a cynthius or monitor , be euer watching thee , and pulling thee by the eare in thy slidings : he looketh how his spirit is entertained , whether fruitfull in his graces , quenched in his motions , or grieued by thy sinnes : he seeth how thy heart affecteth his ministers , whether thou with timothie , as a naturall sonne with thy father , seruest in the gospel . these are things which must commend thee to god , as beeing liuely sparkes of his owne image , farre passing all shewes and semblances , which are but as a painted fire , not any whit warming the heart , but leauing it frozen in the naturall dregges of sinne . grace , mercie , and peace , from god the father , and the lord iesus christ our sauiour . in these words is laid downe the forme of the apostolicall salutation . which is a prayer containing two parts : . the enumeration of the graces he wisheth for titus , and these are three , grace , mercie ▪ peace . . the persons of whom he craueth these , who are the first causes of them : and they be , . god the father . . the lord iesus christ : further described by his proper office , our sauiour . in the words , . of the meaning , . of the doctrine . by grace , is meant the free fauour of god , accepting vs in his christ , and not any gifts of grace , which are the fruits and effects of it . i call 〈◊〉 a free fauour , because else were it not grace , if it were not freely giuen . by mercie may be meant the former , and that not idly added , because the freedome of this grace might be more liuely expressed , and confirmed ; and yet because mercie hath euer an eye to miserie , i rather vnderstand hereby some fruits of that former grace of god in christ : such as are remission of sinnes , iustification , sanctification , and life eternall , by which we are freed from all miserie of sinne and punishment , in pa●t here , and in whole hereafter . by peace is meant the effect of this mercie , and that is peace with god through christ who is our peace : peace with the creatures , and peace with our selues inward and outward : so as in these three tearmes , in this order depending one vpon another , is requested whatsoeuer can make to the accomplishment of happinesse , temporall or eternall . from god our father ] this title of father is attributed vnto god , either , . essentially , or . personally : when essentially , it is taken for the whole trinitie , as deut. . . doe ye reward him , o foolish people ? is he not your father ? in this sense god is a father two wayes : . generally of all nature , and naturall things , in that he frameth and gouerneth all his creatures , yea , men and angels . thus he is called the father of spirits , heb. . . and thus is adam called the sonne of god , luk. . . and angels the sonnes of god , iob. . and of both may be spoken that of the prophet , haue we not all one father ? mal. . . more specially by grace , of those who are adopted and renewed by grace : and thus god is properly our father in heauen , and no man is to be called father in earth . secondly , when god is personally called father , then it is to be taken for the first person : and this title is giuen principally to the first person in trinitie : . because he is the father of the second person the word , by nature , and by eternall generation . . because he is father to christ , in respect of his manhood , not as to other men , by nature , or grace of adoption , but by personall vnion : the humane nature subsisting in the person of the word . . because from both these followeth , that by adoption he becommeth the father of all the elect beeing members , and making vp the bodie of christ. and this is the respect wherein god is tearmed father in this place , both because it hath relation to the second person here nominated ; as also because in prayer we must repaire to god the father , in christ our head and mediator . and our lord iesus christ ] christ is lord in himselfe , as god and lord ouer all , blessed for euer , both in that he giueth essence , and susteining to all things ; as also possesseth all things ; and ruleth euen the most powerfull and glorious of all creatures , and is called lord of the angels ; much more ouer the deuils themselues . againe , he is our lord , . as mediatour , we beeing his inheritance giuen him of his father . . as a redeemer , purchasing vs beeing captiues , and thralls to satan . . as a head of his church , quickning and gouerning the whole bodie of it , whether militant or triumphant . . in regard of his power and dominion : for to him all power is committed in heauen and in earth , who hath put all things vnder his feete ; in him we hold all things , as in capite , and to him we owe all homage and subiection in all obedience , both actiue , and passiue . quest. but how can christ be a lord , seeing he is euery where called a seruant ? ans. christ considered in the office of mediatourship , is after a speciall manner a seruant of his father : and so his father calleth him , for my seruant dauids sake : and , behold my seruant : because he faithfully serued him in the worke of redemption , in that he was made man , came into the world , fulfilled the law , prayed vnto his father , and was made obedient euen to the death : yet all the while of his seruice , he remained a lord in himselfe , and by his seruice became the lord of his church , & redeemed ones , in a speciall manner . our sauiour . ] there is no other name giuen but this . obiect . the father and the holy ghost saue also . answ. although all outward workes of the trinitie , which make for our comfort and saluation , are vndeuided , as beeing one , and coworking ; yet in performing them , we must obserue an order among them : the father is the fountaine from whom , the sonne for whom as a meritorious cause , the holy ghost by whom we communicate of all blessings : so all three saue , but the father by sending the sonne , the sonne by paying the ransome , the holy ghost by applying it : so all create , redeeme , sanctifie : yet obseruing this order and manner of working ; when the workes are more personally attributed vnto them , creation is ascribed to the father , not excluding the sonne , and holy ghost , redemption to the sonne , and sanctification to the holy ghost . which order is rather here to be obserued , because our apostle expresseth it in his prayer for these graces , when he craueth them both from the father and the sonne , not excluding the holy ghost : whereby we are taught , how to direct our suits also , namely , that the father , by the spirit , through his sonne our lord iesus christ would enrich vs with grace , and the fruits of it . obiect . but there are other sauiours ; as ioshua , and other iudges , and kings : yea , prophets , and ministers , are called sauiours . ans. . these all were men , and as men saued ▪ but of christ it is said , behold our god , he shall saue vs. . some of them , as iudges , were typicall sauiours , sauing , . the bodies , . of one people the iewes , . from temporall death and oppression ; but christ saueth the bodies and soules of all beleeuing iewes , and gentiles , from hell and condemnation . . others , as prophets , and ministers , are onely ministeriall and instrumentall sauiours , not properly : onely for sundrie causes the worke of the efficient , is ascribed to the instrument , whom the lord vseth in publishing this saluation : but christ alone saueth by meriting and paying the price , and bringing home to the heart this redemption . obiect . but we haue yet sinne in vs , and therefore are not saued from it . answ. we are saued euen for the present , from the wrath and poyson of it in part , & for euer from the damnation of it , so as the strength of it is gone . this is the meaning of this salutation , which beeing a prayer , sheweth vs , both of what kinde our salutations ought to be , in which we would testifie our loue , to whom we write , namely , to wish them the best blessings : as also in what manner ; not sending formall salutations without feeling , abstracting curtesie from conscience : but they must proceede from a religious and reuerent affection of the heart : for euery prayer ought to come from the heart , and as hauing god himselfe a witnes of the truth of the spirit in such wishes ; as rom. . . and phil. . . . now the principall lessons in this prayer are two : . that the free and euerlasting grace of god in christ , is the foundation of all blessings spirituall and temporall . . peace is the fruite of the grace and mercie of god. doctr. . the grace of god is the whole sufficiencie of his people : the first , middle , and last cause of euery good thing , conuaied vnto them or issuing from them : not once did the lord enforce this point vpon his owne people , teaching them by things temporall , their spirituall estate and condition : deut. . . the lord set his loue vpon you , and chose you , not because you were moe in number , for you were the fewest , but because he loued you : & , cap. . . . say not in thine heart , because of my righteousnes , the lord hath giuen me this good land : for thou art a stiffnecked people : and were they not yet further off from meriting and procuring to themselues spirituall blessings , and that heauenly canaan , and euerlasting rest prepared for the people of god ? and if we consider our condition , before this grace be reueiled and shine vpon vs , are not we in our blood , when the lord first couereth vs with his skirts ? and no eie but his pitieth vs : he calleth vs with adam out of our thickets , when we runne from him , and are hiding our selues , then finding vs , when we would not be found . vse . . to confute the popish doctrine , which depresseth this grace of god , and endureth not that the castle of a mans saluation should be altogether founded without himselfe , or builded without his owne strength : while it teacheth , that there are some meritorious works , which serue to prepare men to their iustification : and that there is a cooperation of mans will with gods grace in the first act of conuersion : a doctrine full of pride , and vanitie ; as though the lord did not first by setting his loue vpon vs , make vs louely , rather then finde vs so . besides , if our iustification & saluation were partly by grace , & partly by our own dispositions & preparations ; grace were not euery way grace , & consequently no grace at all . the prophet hosee sheweth the nearest reason that we can reach vnto of this grace of god ; i will loue them freely : but wherfore ? not for any disposition or desert in them , but because my wrath is turned away . if we be about the doing of any good , it is not i , saith paul , but the grace of god in me , that doth it : for as it was in the building of the second temple , zerubbabel who represented christ , must lay the highest stone of the building , notwithstanding the high mountaines , that is , the strong opposition of the enemies : and this he must doe , not by armie or strength , but by his spirit : so in this liuing temple ( which we are ) the lord himselfe both foundeth the lowest , and laieth the higest stone , not by our arme or strength ; nay we rather haue mountaines of impediments to hinder this greate worke , and our selues are the greatest enemies to our owne building ; but by the power of his spirit , which maketh all plaine before him . yea further , whereas the abstaining from the least euill , is good , though the least good ; euen this is denied to our power , and laid out of our owne reach , and must be giuen vs from the father of lights . let the papists therefore sacrifice to their owne nets , and burne incense to their yarne , as though their owne hand had made them rich , and their owne arme happie : but let vs labour to see , . how woefull creatures we are by nature , and be ashamed of our selues , and sinnes : . flie to this infinite grace and mercie , which is the liuing fountaine of our welfare : . returne the praise and honour of all our good , to the right author of it : which is the right vse and end of all the doctrine of free election , iustification , vocation , and saluation : all which are noted by paul , to tend to the praise of the glorie of his grace ; yea and of all the gospel , which is to stop euery mouth , and cause all that would finde saluation and happines , to seeke , and finde it onely in god , and the riches of his grace . vse . . this free grace beeing the fountaine of all blessing , it behooueth euery man to seeke it in the first place for himselfe , and others to whom he wisheth any good : get grace for thy selfe or another , thou hast gotten peace : a lesson obserued of few husbands , fathers , masters , who whilest they beate their heads till thy quickly become hoarie with cares for the purchasing of outward things for themselues , and theirs , scarce dreame of the best blessings , and of purchasing ( by laying hold of the couenant for themselues and theirs ) the grace of god in christ , which is the portion of verie few . many say , who will shew vs any good , and can reioyce when their corne , and wine , and oile is encreased : but to say , lord lift thou vpon vs the light of thy countenance , is the voice of the smallest number . thus it is too plaine that the spirit of prayer and supplication hath no delight in the most ; who can heartily pray for daily bread , for health , for wealth in the want of them ; but neglect the fountaine which is gods grace , and mercie in christ : and no otherwise doe they craue for others , then they haue done for themselues : in these distempered prayers resembling sicke persons , both in that they haue more sence and griefe for the fits of their sicknesse , then for the cause : as also that they most desire that which standeth with the feeding of the vicious humor , which should rather be purged and expelled . the spirit of god is the spirit of wisedom , and directeth to a more compendious way of preuailing with god ; and so teacheth vs to aske , as that we obtaine farre more then we haue asked , or that which is farre better . doctr. onely they that are by grace and mercie accepted of god , haue their portion in this peace here mentioned . reas. . peace , that is , all kinde of prosperitie is promised onely to the godly , psal. . they shall prosper in euerie thing : and the apostle pronounceth it , onely vpon the israel of god. . it is accordingly bestowed vpon those onely , that are iustified by faith , rom. . . seeing they onely haue peace with god , which is the principall part of it . . to shewe it to be a fruit of gods grace , sundrie phrases in scripture might he alleadged , as that it is called the peace of god , philip. . . and that god is called the god of peace , . thess. . . as also that difference which is worthie to be obserued , betweene the salutations of the old and new testament . in the old testament , grace and peace are neuer ioyned : the ordinarie forme of salutation was , peace be with thee , peace be to this house , goe in peace : but the apostles after the mysterie of redemption was reuealed and perfected , before the ordinarie salutation , prefixe this word , grace , or mercie , or both ; that as they are neuer ioyned in the old testament , so are they neuer separated in the new , to shewe that we cannot looke to haue one of them alone , or separate them , no more then we can safely sunder the branch from the roote , or the streame from the fountaine . vse . . here is an other motiue to stirre vp euery man to seeke to partake in this grace , euen as he desireth sound and setled peace . who is the man that desireth to see peace and good daies here vpon earth among men ? let him lay the foundation of it aboue with god. wouldest thou not offend men , nor that men should offend thee ? be carefull that thou offendest not god. wouldest thou be at peace with the creatures , and haue a league stricken with the stone in the wall , and beast of the field ? the way is , by beeing at one with their creator , whose hoasts they are : then shalt thou walke safely vpon the lyon , & tread the basilisk vnder thy feete : wouldest thou find inward peace in thine owne heart & conscience to stablish thee in thy combat against terrors of sinne , and temptations of satan ? thou must serue vnder the prince of peace , and become a subiect vnder him ; who will possesse thee with such peace , as shall make thee in mourning and suffering persecution for righteousnesse reioyce , not onely in the promise , but in thy possession of a present happinesse : wouldest thou haue all enmitie subdued vnder thee , and thine enemies become friendly ? then let thy wayes please the lord. in a word , wouldest thou enioy all prosperitie ? acquaint thy selfe with god , make peace , and thou shalt haue prosperitie : become a child of the church , for much peace shall be to her children . humble thy selfe , sue for mercie , else thou shalt neuer see peace , and the rather , because desperate sinners haue neither peace with god , nor themselues : secure sinners haue peace with themselues , but not with god ; onely repentant sinners , who in hungring haue obtained mercie , are at peace both with god and themselues . vse . . if peace be the daughter of grace and mercie , then is there no peace to the wicked man , because he hath no assurance , no feeling , no not so much as a true desire of this grace and mercie : necessarily therefore doe they want , . grace with god : for they are as tenants that liue out of the fauour of their landlord . . peace with their owne consciences , for howsoeuer they may slumber for a time ; or be benummed , and past feeling , or feared and cauterized as by an hote iron : yet if god touch them neuer so little their conscience is like a wild beast hastily wakened , which hauing laide couchant a long time at the doore , is now gotten in vpon them , and readie to pull out the throat of their soules , as restles as cains , or iudas , forcing them to flie when none persues them . . not with the creatures , who are all armed against him , who by sinne taketh vp armes against their creator . obiect . but none haue more peace then the wicked man , he prospereth in the world , all things goe with him according to his hearts wish . isaac goeth to slaughter , while ismael sitteth secure at home . iacob keepeth sheepe , while esau hunteth and taketh his pleasure : none of all iosephs brethren are sold and bought , cast into the pit , and prison , but himselfe : how is it that euen the godly haue almost slipt and fallen at the wicked mans prosperitie , if he haue no peace ? ans. they haue indeede a kinde of peace , but . it beeing all outward , not inward , nor grounded on peace with god , nay abstracted from it ; let it seeme neuer so faire and flourishing , yet is it deceitfull , vnsound , and vanishing : iob compareth it to a dreame , and affirmeth that the wickeds ioy is but for a moment : so as let his excellency mount vp to heauen , and his head touch the clouds , yet shal he perish for euer like his dongue : elsewhere the holy ghost compareth it to the crackling of thornes vnder a pot , which make a faire blaze , and a great noise for the time , but all is done almost as soone as kindled : it deceiueth them when they most leane vnto it , the lord snatcheth it from them , or them from it suddenly , which maketh the prophet say , that the lord will make their sunne goe downe at noone day : as baltazar sunke downe at his banquet , dan. . . as it is vncertaine , so is it vnsound while it lasteth , beeing a reioycing in the face , not in the heart , like that of the theife who laugheth on the ladder : euen in their laughter their heart is heauie , and of all their reioysing , a man may say as salomon of laughter , separated from the feare and grace of god , i said thou art madnes , and the ende of it is heauines . . that their reioycing hath such a suddaine ende , is a miserie ; but to be waited on with such a wofull ende , is fulnesse of their woe : for according to that of the prophet , not only while they seeme to be blessed , the lord curseth their blessings , but in the ende he taketh them in fetters , who haue so long walked on snares , iob. . and bindeth them vnder that euerlasting curse : the way seemed right vnto them , but the issues thereof are death . stolen waters were sweete , but now they know that the dead were there : all this while their prosperitie deserued nothing lesse , then the name of peace : it was rather a truce for a time , which once expired , the lord is vp in a●mes , for further reuenge against them . let vs therefore say with iob , let the counsels of the wicked be farre from me : of whome , some are neuer so quiet , as when their sinnes crie loudest for vengeance : others extoll the peace and prosperitie of that people , that haue no means of grace and mercie : some shamelesly say , the world was better when we had none of all this preaching , but there was more peace : others are secure in a peace which hath beginning in the flesh , and ariseth from the sudden feeling of some worldly delight . but let vs onely affect that peace , which is an effect of gods mercie in christ , which ariseth from sorrowe for sinne , and which is a fruit of righteousnesse : for so it shall come to passe , that when the wickeds owne counsell casteth him downe , we shall be able to say , there , there are they fallen , but we stand vp , because their peace was in the face , ours rooted in the heart : theirs was an heritage hastily gotten , and suddenly forgone and forgotten , but our peace and ioy , shall none be able euer to take away . verse . . for this cause left i thee in creta , that thou shouldest continew to redresse the things that remaine , and shouldest ordaine elders in euery citie , as i appointed thee . now we come to the second part of this epistle , which containeth the narration , and the subiect matter of it . wherein partly to authorize titus , and partly to encourage him : . the apostle maketh a declaration of the place and dutie to which titus was destinated , and vnto which he was incited , from the finall cause [ beeing therefore left in creta . ] . he giueth him direction , how to carrie himselfe in it . the dutie enioyned titus , is twofold . . generall , to correct things that remaine . . speciall , to ordaine elders , that is , to institute ministers , and pastors , and that in euery citie : that is , where there was a bodie of people to set them ouer . the direction is also twofold . . more generall , as i commanded thee . . more speciall , if any be vnreprooueable , &c. before we come to speake of the . branches of titus his dutie ; we are to consider the entrance thereto , in these words , for this cause i left thee in creta : which words offer vnto vs some worthy considerations . . note . that the apostle himselfe continued not long in creta after there appeared an outward face of a church , but went elsewhere to gather men to the faith ; wherein his faithfulnesse appeared , in the diligent performance of his owne administration : for the office of the apostle was to plant churches , and to leaue them to others to water : to found the house of god , as master builders , but other labourers must build it vp : to trauell in birth till the churches of god were formed , but left them to others to bring vp ; to make disciples , but others must confirme them . which lets vs see the difference betweene the apostle , and the pastor . the former is as the lords leiftenant to set christ in the possession of his kingdome ; the latter is as a deputie to keepe him in possession . the apostle gathereth a flocke of the wild beasts of the forrest , the pastor must staie to feed , and attend vpon that flocke : the apostle must change his place vpon immediate commandement ; the pastor may not : for he must be readie at all assaies to feed the flocke depending vpon him , . pet. . he must alwaies present himselfe as a patterne and example vnto it , . tim. . . except we will say that the ordinarie ministerie of the gospel , is not as straitly bound to dutie , as the ordinarie minister of the law : for the priests must alwaies be readie in the temple to answer all doubts , as ely , . sam. . . to keepe in the holy fire , and lights ; to receiue all sacrifices and oblations , to renew the bread before the lord : yea and for this end was that institution , that the priests might not dwell farre from the temple , but their houses were builded close to it , according to the patterne of dauid , . chro. . . yet so , as by the churches call , a pastor whose gifts are found fit for such a purpose , may be sent from his place ( if in the interim it be sufficiently prouided for ) either to gather a church , or reduce such as haue gone astraie . see . chron. . . . . note . that paul departing from creta , leaueth them not at sixe & seauens , neither neglecteth the busines , and worke he had in his hands ; but leaueth titus to perfect that which he had begunne . herein teaching vs , that euery man whome the lord hath called to doe good in his church , and whose conscience stirreth vp his care ; must finde in himselfe this holy desire , that the lords plow be euer followed : his building euer reared : his worke euer furthered by all , but especially so farre as lyeth in his power by his owne meanes ; and that both in the places abroad , as also where he liueth . paul careth not onely for the churches where he becommeth , but where he hath beene ; and this was the ground why he left timothie at ephesus , . tim. . . and titus here at creta , vpon which occasion he wrote both these epistles . so should euery man in his place , whom god honoureth to be the beginning of any good thing imitate that worthy nehemiah in his care , remēber me , o god , & blot not out my kindnes : that is , suffer not thy worship restored by my meanes in ierusalem to be defaced , and much lesse abolished . in like manner , if a man be called from his place , so as he must leaue it to another , his care must be , that it be furnished with a fit man. eliah when he was to be taken vp , walking with elisha , whom he knew was to be his successor , by prayer obtained for him an hard request ; namely , the doubling of his owne spirit vpon him . memorable is the speach and practise of moses , who when the lord had bid him goe vp into the mount , and see the land , and then die : he neglecteth himselfe , and forgetteth after a sort , his owne present death , and breaketh out into prayer for the people : o lord god of spirits , appoint a man ouer the congregation : . that he may be instructed to go in and out : . least this people be as sheepe without a shepheard : neither would christ himselfe the mirrour of grace , ascend vp into heauen , before he had appointed furnished men for the building vp of his bodie : his earnest charge to peter , and in him to all the disciples , and their successours , that if euer they lou●d him , they would feed his sheepe , sheweth the care of this great shepheard of our soules . men need not be prouoked to prouide for their children , while yet they are with them , that it may be well with them after their departure : and should not spirituall fathers doe the like for their children , to whom they are tyed by a strayter bond . fearefully sinne they against this example , who while they craple and couple liuings together , that they may fill their owne bellies , and haue there portion in the fleece and fat , neither staie themselues , to teach as they ought , nor yet leaue any titus behind them ( of whose sufficiencie we heard before ) to redresse things that remaine : but offer the sheepe of christ to the wolfe , and sell soules for peeces of siluer , and morsells of bread . the men of god were wont to extend their care for gods people ( with neglect of themselues ) euen to the time of their departure ; yea and after , although they might seeme to be loosed by remoouall , or at least by death : but these feele no waight of such an heauie burthen , which presseth them euen for the present . . note . that the apostle thus sending titus , he will haue him consider the end of his calling and placing , both to prouoke himselfe to diligence , as also to obtaine for him more libertie , and authoritie in that church where he had left him : and it was no more then needed , for to goe about to innouate and reforme a whole iland , hauing an hundreth cities in it , and bring new offices and officers among them ; might both exasperate the one , and altogether discourage the other , & to both seeme a thankles busines . but now if titus shall thinke with himselfe , this is the end of my calling , wherein god requireth my faithfulnes : and if the cretians shall conceiue within themselues : for this end was titus placed amongest vs ; both to settle things that are wanting , and to reforme things that are amisse : this consideration could not but mooue and perswade both of them to a mutuall , and comfortable consent in the busines of christ , and a louing entertainment one of the other . which teacheth , that that man who would christianly , and comfortably carrie himselfe through any calling , must euer haue the end of it in his eye . the magistrate must set before ●is eie , that he is the minister of god for mens wealth , and that therefore he must not carrie the sword for naught ; but necessitie lyeth vpon him to execute the iudgements of god. the minister must propound before him his end , which is the gathering together of the saints ; hence a necessitie is imposed vpon him , and wo to him that not ayming at this end , preacheth not the gospel . the priuate man must set before him the publike and common good , and in his whole course aime at that . the efficacie of which argument is such , as that the lord himselfe most vsually vrgeth it in stirring vp men , to the right receiuing and vse both of spirituall blessings , as also the holy fruition of temporall mercies . how doth the lord vrge his people to the pure vse of his holy ordinance of marriage , otherwise then from the three ends of it . . in that thence they must expect an holy seed : . for auoyding of fornication : . from the comfort of a fit helpe , and a comfortable companion , mal. . . compared with . cor. . . and gen. . . so as looke what mordecai said of hesters aduancement , who can tell whether thou art come to the kingdome for this time ? let euery man say of his owne gifts : why hath god giuen me learning , wealth , aduancement ; surely for some good ende in the church or common wealth : and how dangerous a thing is it to peruert gods ende in giuing his gifts ? and further from hence , let him that would take a compendious way , to entertaine the ministerie , alwaies behold with one eie , the end of it : for otherwise it will often seeme harsh , and intolerable : flesh willingly abideth not the handling of the minister : oh no , meddle not with mine eies , my deere and tender sinnes : the bodie abideth not the pulling out of eies , or cutting off of hands and feete : so as let the minister come to saw or feare a desperate member , there is such reluctation and opposition , as maketh a whole parish too little for the minister and people . the cause of all this is , they consider not this end of the ministerie . if they could thus reason ; for this end is this man set here , to be the watchman ouer the house of israel , to sound a trumpet against the sinnes of iudah , to redresse our disorder , to plant gods graces amongst vs , to beate downe sinne , superstition , ignorance , profanesse ; then should we not here such gracelesse speaches , as corah and his companie vtter against moses the man of god ; who made him a controller ? he is very busie to meddle with such and such things , which concerne him not ; come let vs smite him with the tongue : and much a doe is there to keepe zidkiahs fist from michaes face . whereas if they could thinke them the ministers of god for their wealth , ( as the apostle speaketh of the magistrate ) or if they could conceiue them to haue the watch of their soules committed vnto them : either of these arguments ▪ by the iudgement of the spirit of god , would be strong inough , to enforce reuerence vnto their persons , and obedience vnto their doctrine . now to the dutie and office of titus : the apostle reduceth all his labour to two heads . . the reforming of things that remaine . . the appointing of elders in euery citie . in the order of which precepts , the apostle sheweth , that the way to plant gods ordinances , is first to redresse and remooue such disorders as make most opposition : for dagon and the arke will not stand together , but one will fall downe on his face . as it is in the naturall bodie , so is it in the ecclesiasticall , if there be a predominancie of some peccant humour , that must necessarily be first purged out , before any meanes can be to purpose vsed to breed good blood and humours . neuer did any of the kings of iudah any great matter for the establishing of true religion , till they had rooted out idolatrie , and broken downe the altars and groues of their idols : asa tooke a right course , to bring the holy vessels , and things dedicated to the lords house into the temple ; when he broke his fathers idols , tooke away the sodomites , put downe his mother maacha from her regencie for her idols , and burnt them by the brooke kidron . see the like in hezekiah , . chron. . who gathered all israel to breake downe altars , cut down groues , cast downe the high places ; and then made the diuisions of the priests and leuites , according to their ministerie in the temple . of iosiah , see c. . . ad . yea , iesus christ the wisdome of his father , could not , nor did establish any thing vntill in his first sermon he had reformed the grosse expositions , and pharisaicall glosses , whereby they had corrupted the law : teaching the same truth with our apostle , that the redressing of disorders is but a way and meanes of planting the lords ordinances . vse . we pray that gods kingdome may come euerie where , and that the lords ordinances onely may take place in his church ; now that this may be effected , we must also pray , that he would ouerthrowe the man of sinne , and disperse the mists of darkenes in all countryes , which trouble the shining brightnesse of the gospel : that the whole bondwoman may be cast out , which standeth against the right of the right heire ; that the head and tayle of antichrist may be cut off , and that no stumpe of dagon may remaine to keepe out the institutions of iesus christ. for the former of these two : it will first be asked , what power titus had to controle disorders in this iland ; and if he had any , whether it did not derogate from the power of the ciuill magistrates ? ans. titus had a ministeriall power , which no more derogated from the soueraigne power of the magistrate ; then if the gospel were now established in it againe , would it weaken the power of the venetians , in whose hands now it is : nor no more then the power of the gospel , doth weaken the states and scepters of christian princes , which indeede are stablished by christs scepter . the reason is , because the power of the word and sword of the magistrate and minister , are of a diuerse nature : for although both of them haue their power from god ; and one generall scope , which is the good of men ; yet in them is it farre different . . in their obiect . the one hath power ouer all men , and all the things of men . the other hath power ouer all men , but onely in the things of god. the one bindeth the outward man , his bodie , goods , life , conuersation : the other the inward man , his soule , conscience , and spirit , of which god onely is the lord : the one ordereth causes ecclesiastiacall according to the w●●d , the other onely may execute them . . in their manner of commanding . the ciuill power may command obedience to it selfe in it owne name , as hauing vnder god , the power in himselfe : but the ecclesiasticall or ministeriall power , is not in the person of the minister , but in christ , neither can he command obedience to himselfe , but vnto christ , nor come in his owne name , but in christs : as being ( not his leiftenant as the magistrate , nor his vicar , for as he is mediator he hath not any , but ) his minister only . . the ciuill power may absolutely compell the outward man , but the ministeriall can onely perswade and exhort . . in their meanes of enforcing . the ciuill hath the vse of the sword , to arrest , imprison , make warre , execute the sentence of death vpon malefactors : the ministeriall can only either by admonition cure , or excommunication cast out the obstinate offenders , and esteeme them as publicans and heathens . the weapons of this warfare are spirituall , as doctrine , exhortation , admonition , reproofe , good life , &c. this latter then while titus exercised , he encroached not vpon the ciuill magistrates power , nor weakened , but strengthened it . christ himselfe although the rightful king of the iewes , would not so much as devide an inheritance ; but subiected himselfe to all tributes , and hard sentences ; and yet all his life and death was nothing else , but the establishing of his owne scepter : one of these powers is the ornament , and muniment of the other : and therefore let none commit moses and aaron together , but esteeme it as a sweet vnion when dauid and god consult together : iehoiadab and ioash ; and when iosiah standeth with huldas the prophetesse : and for a man to oppose the ordinances of christ , with this humane ordinance , is to set the bodie and soule together by the eares . not therefore the faithfull ministers of christ , but such as stand with the beast and his ordinances , and with the antichrist of rome , are enemies vnto magistracie , and weakeners of the power of princes , while they teach , that all ecclesiasticall persons are to be exempted from the ciuill power ; while they binde their hands , in freeing their subiects from all obedience , euen in ciuill commands , and while they highly dishonour them , in giuing the pope a power ouer them , to set them vp , and depose them at his pleasure , and that in thei● owne dominions , where they are onely vnder god. and here first may be noted , that after the apostle had taken great paines in the planting of this church of creta : yet were many things wanting and defectiue still : for titus is left behind him , to redresse things defectiue , which must not be conceiued , as that the apostles either thorough ignorance , forgetfulnes , or carelesnesse , omitted any thing ; but because they were cast into straights of time , and could not euery where finish euery thing , at least effectually and executionally , but onely by way of direction . which is a ground of sundrie considerations : first , it noteth what was the speciall worke of an euangelist ; namely , that beeing the companions of the apostles , they were to bring on the work of the lord to perfectiō , both by establishing that foundation they had laid , & building on further by their direction , where they left off . the office was middle betweene the apostle and the pastor , the calling was immediate from the apostles , as the apostles was immediate frō christ. where by the name euangelists , are not meant those , who in a straighter sense are so called , as whose helpe the lord vsed , to write the historie of christ , and beginnings of christian religion ; two of which were apostles , and other two their companions , as marke , and luke : but those whom we call vice-apostles , or pastors fore-runners , who were in preaching the gospel , planting the ministerie , and administration of holy things , to be ( as hands and feete ) wholly at the apostles appointment , to call and recall , whether and when they would : such as timothie , titus , marke , tychichus , seruing now in one church , now in an other , as the apostles pleased to vse them ; whose office because their calling was from the apostles , and their worke seruing the founding and rearing of the first christian churches , and that by the direction of the apostles , must needs also cease with the apostles . secondly , notwithstanding many defects and wants in this church , and those great ones , and that in constitution , for we see their cities were destitute of elders , and church gouernours : yet was it neither neglected by paul , nor separated from by titus , as a cage of vncleane birds : teaching vs , not presently to condemne , a number and societie of men ( much lesse of churches ) for want of some lawes , or gouernment ( for no church is not wanting in some ) if they ioyne together in the profession of truth of doctrine , and worship : for so many of the churches , planted by the apostles themselues , might haue beene refused for wanting some officers for a time , although they were after supplied . how much better were it that the spirit of meekenes should lead into a patient expectation , when god will further beautifie his sion , to make her become the praise of the world ; then that the spirit of pride should hurrie vs into a rash and peremptorie sentence against euen whole churches ? did not paul when the church of galatia had reuolted from the doctrine of free iustification by christ , yet call and account it a church still ? let them shew any of our errors of this nature . obiect . but those churches , and this in creta was in constituting ; but yours after a long time by publike lawes , and common consent , haue refused the lawes of christ , and that after you haue beene conuinced not to be the church of christ. ans. but where is this sufficient conuiction ? if it be said in their bookes ; the truth is , although they haue pointed vs to some wants , yet none of them haue sufficiently concluded vs no church at all : and suppose our case were altogether as ill as they would make it , who are they that they should giue vs a bill of diuorcement ? if a priuate man erre and offend , must he not first be admonished , and then censured , and iudged ? but by whom ? by priuate men ? no , but by the church : and shall not a whole church , or many churches challenge the same forme of proceeding ? and therefore seeing this is not done by our neighbour reformed churches , which no doubt are the true churches of god : wee remaine , and shall truely retaine the name of the church , and people of god ; and leaue them to the reforming of their error , both in the matter of their plea , as also in the manner of their proceeding . thirdly , we learne hence , that no church is hastily brought to any perfection . the apostles themselues the master builders , with much wisdome , and labour , and often in long time , made not such proceedings ; but that , had they not prouided labourers to follow them with a diligent hand , all had beene lost . much a doe had they to lay the foundation , and prepare matter for the building : and yet this they did , by conuerting men to the faith , and baptizing them : but after this to ioyne them into a publike profession of the faith , and constitute visible faces of churches among them , required more helpe and labour , and for most part was left to the euangelists . so as the building of gods house , is not vnlike to the finishing of other great buildings : with what labour are stones digged out of the earth ? with what difficultie depart they from their naturall roughnes ? what sweate , and strength is spent ere the mason can smothe them ? as it is also with the timber : and yet after all this , they lie a long time here and there scattered a sunder , and make no house , till by the skill of some cunning builder they be aptly laid , and fastened together in their frame : so euery mans heart in the naturall roughnes of it , is as hard as a stone ; his will and affections like the crabbed and knottie okes , invincibly resisting all the paines of gods masons , and carpenters , till the finger of god in the ministerie come , & make plaine , and smoothe way , working in their conuersion . and yet many conuerts ( although they belong to the catholike church ) make not a particular visible church , till they ioyne in some publike seruice , and worship of god , according to the lawes , and orders appointed by himselfe . . besides this inward ineptitude and resistance , neuer had any building ( except babels towers , which had gods owne hand from heauen against them ) such outward opposites against it , as this hath : here is satan , and all the gates of hell : here is sanballat , and tobiah , simon magus , and amaziah : here are false christs , false apostles , heretikes , tyrants , all standing against christ , and making warre against his bodie . in all which regards , if salomon in the daies of peace without all opposition , hauing an hundreth , and three and fiftie thousand and sixe hundred workmen , cannot vnder seauen yeares finish the materiall temple : how hardly ( thinke we ) must this spirituall house , standing of liuing stones , goe vp ? how slowly is it reared , hauing more enemies ( and those no weake ones ) then salomon had workmen : euen as many as there be naturall men in the earth , vnmortified lusts in men , or deuils in hell ; all of them with all their power , resisting the proceedings of the church , and gospel . vse . . this doctrine lets vs see , what great things god hath done for such a people , as among whom he hath planted h●s ordinances : many strong holds , and oppositions hath he brought down , many enemies hath he subdued , many engins of satan and his instruments hath he broken , before he could settle his glorie , and cause it to dwell among his people . for as it was at the first breaking out of this light to the world by christs owne preaching , neuer was the world on such a fire , neuer was any age so fruitfull in tyrannie , and heresie : so hath it beene proportionally euer since , in the seuerall parts of the world , where this grace hath appeared . witnesse in these parts of europe the stirres , and tumults in all the countries against the light restored by luther : witnes also the fires , and flames consuming the bodies of gods seruants in our own countrie , in and since the daies of king henrie the . of worthy memorie : that had it not bin the truth of god , it could neuer haue come to this where we see it : for which mercie all the land should be mooued to much thankfulnes . vse . . let euery man hence be mooued to helpe forward , and lend a hand to the beautifying and perfecting of this spouse of christ ; that as it were by many hands , this difficult worke may become the lighter . among the iewes euery man brought somewhat to the tabernacle , and so it was reared , some more , some lesse , but euery man something : so let the magistrate bring his authoritie , and countenance : the minister pure doctrine and holy life to the building of the church : the rich their riches to the honour of god ; the poore good affections ▪ and all heartie praiers , that we may once see sion in her perfect beautie . thus euen very meane men shall be honoured so highly as they shall become assistants to the ruler of the whole earth ; as some so vnderstand the place of iehoshuah , and zerubbabel . vse . . a ground of moderation , to beare so farre as good conscience , and a mans calling wil permit , the imperfections of any church : and in the wants of it , carrie our selues as peaceably as may make to the honour of the god of peace ; and the manifestation of our selues the sonnes of peace , as well knowing , . that it is not to be expected of any church militant vpon earth to be vnblemished , which is a prerogatiue of christs glorious bodie in heauen : . by peace small things thriue , and arise to their greatnes : euen smoaking flaxe cherished , groweth to a flame : . that contention and division hindreth and ouerturneth those good things which haue gone forward but slowly when they went fastest . yet so , as according to the extent of our callings , we ayme and labour for the pure and perfect estate of the church . for it was a wicked speach condemned by the prophet , to say , it is not yet time to build vp the house of the lord : & therefore content our selues to dwell in seiled houses , and sleepe in sound skins , although the lords house lie wast . and hereupon , that the church afore time hath a long time beene wanting in many things tending to the perfection of it ; to ground a perpetuall imperfection , is a peece of satans sophistrie : and argueth the want of that most dutifull affection of children toward such a mother , pleading rather for her blackenes then beautie , and not reioysing to see this spouse bedecked with all her ornaments . the second point in this first dutie of titus , is gathered out of the word translated , to redresse : but properly signifieth a continuall and instant straightning of things which grow crooked in the church . whence we learne , that there is a continuall bending , and inclining of good ordinances in the church , euen in their best estate . after that sinne got once into paradise , and tooke the hold of our first parents innocent hearts , not the best ordinances that euer the lord instituted , could so fence themselues , as to keepe it from them : how soone after had all flesh corrupted their waies ? how were his lawes ingrauen in the tables of mens hearts so forgotten , as he must be forced to write them in tables of stone ? after that , how was that law written by his owne fingers , generally corrupted , and violated ? as appeareth by christs reformation of them : how his own politie was violenced of priest and people , all the prophets as with one voice and mouth complaine : how al the ordinances of the new testament were soone ouerturned , and by degrees cleane shaken out of the church by the rising and grouth of antichrist , who euen in the apostles daies began to worke ; appeareth in the historie of the church . hereunto adde the readines of the malicious man to sowe tares ; the vnwillingnes of the flesh to endure the lords yoke ; the busines , and curiositie of mans wit and fleshly wisedome , which will be adding , detracting , or deprauing his institutions by a restles turkising of them : the state of the church militant , now here now there , exercised with continuall vicissitudes , and changes ( as of day and night ) so of prosperitie , and aduersitie , according as god giues kings ouer it , either in mercie , or wrath , protectors , or persecutors : all these plainely prooue , that which is not obscurely implyed , that the best things in their best estate , are on the bending hand , and inclining vnto corruption . vse . . this point letteth vs see our imperfection in this world , and that all our perfection standeth in two things , . in sight of imperfection : . in strife vnto perfection . for that the church cannot be perfect , is manifest in the continuall declinings of vs that are the members . which should make vs ashamed , when we see our turnings backe daily reproouing vs. the lord if his pleasure had beene such , might haue as perfectly beautified and stablished his church in earth , as euer it shall be in heauen : but he seeth it fitter for vs , to be brought to an humble walking before him , in sence of our infirmitie ; as also daily to repaire vnto him , who is both the author and finisher of our faith ; that he would be pleased to laie as the first , so the last stone of this his building , that the whole praise of it may be his . vse . . they may hence see their error that conceiue of any church in earth so well setled , and ordered , that it needeth no further reformation : little know such the necessitie of the church , and the continuall bendings euen of her strongest towers . see we not that almost euery yeare requires a new parliament for the ordering of the commonwealth , that new disorders may be restrained , or redressed by new lawes ? doe we see any man let his house , but from yeare to yeare , but he will surely bind the tenant to constant reparation , as often as neede shall require ? and yet inconsiderate men can boldly , and bluntly bolt out ; they meruaile what men meane that seeke for more , and further reformation , and they cannot tell what they would haue . but alas , are we so neare god as we cannot possibly be drawen nearer ? what meane then the common blasphemings , drunkennes , fornications , riots , sabbath breakings , & what sinnes not ? committed almost without all feare ? what meaneth it that such dens and breaches are vnmade vp , but that hogge and swine may enter into the presence chamber of the great king ? let the strong man keepe these holds , we shall see all the earth fit still inough . but easily may we in euery particular member see the necessitie of daily strengthning the whole against such daily declining , as the first and purest primitiue churches planted by the apostles themselues could not free themselues from ; and much lesse any since . the second branch of titus his dutie , is the placing of elders in euery citie : where that we may come to the meaning of the apostle , must be considered . things , . who are meant by elders . . who must place these elders . . where they must be placed . . the persons to be placed are called elders , that is , ministers , pastors , bishops : for those who are here called elders , are called bishops , v. . true it is that sometimes the word is vsed generally for any that beare any ecclesiasticall function , in which sense the apostles themselues are sometimes called elders , yet here i take it , it must be vnderstood of those who labour in the word and doctrine : for such are described thorough the chapter . the reason of the name is taken from their age , not as though they alwaies were the oldest men : for wisedome is not tyed to graie haires ; and timothie was one of them , and yet a young man : but in regard of the wisedome , experience , and staiednesse , required in such as are to be called to this office ; which ought to be such as ordinarily is not to be found in young yeares . for how meete is it that the man of god should be furnished with grauitie and authoritie , that euery way he may be worthie of double honour , both in regard of his person , as also of his gifts , place , and workes sake . the papists euery where translate this word priests , and make praesbiteri , and sacerdotes all one . wherein although the word cannot be more vnfitly translated ; yet would we bee loath greatly to striue with them about names and titles ( as hauing matters of greater moment and difference , moe then we wish ) were it not that the very name were a supporter of that horrible idolatrie of theirs , so infinitely derogatorie to the onely sacrifice of christ. and therefore , seeing the ministers of the newe testament , are neuer so called in the newe testament , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and neuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it were good and safe to keepe our selues to the titles the gospell hath giuen vs. and seeing that the papists impiously not onely retaine the name in the proper signification , but also an office of priesthood , flatly opposite vnto the priestly office of iesus christ ▪ it is no lesse then our dutie to oppose our selues against both such an office , and such a title . which in the proper signification is so peculiar , as it is attributed to none vnder the gospel , but vnto christ himselfe . i denie not but in the cōmon acceptation of the word , it is ascribed to all christians both ministers and people , who are called an holy priesthood , and beleeuing are made kings and priests vnto god. neither is it denied , but that some of the greeke and latine fathers called the ministers of the gospel priests , but this was by improper and translated speach : partly in that by their ministerie they doe daily offer , and sacrifice men vnto god , rom. . . and partly , because they held the places in the church which the priests and leuites did before the comming of christ : imitating herein the prophets themselues , as isay . . prophesiyng of the glorie of the newe testament , saith , that the lord would take of their sonnes for priests , and for leuites : not that they were to be such as were to offer typicall and figuratiue sacrifices of that onely sacrifice , as the iewish priests ; nor yet commemoratiue , as the romish ( seeing all sacrifices but onely the spirituall oblations of christians were ceased ) but he calleth them by that name then in vse , noting them onely as the successors of the priests and leuites , but not ascribing any proper worke of that office vnto them . the person placing these elders , is titus , who hath commission giuen him , that as the chiefe gouernour and moderator of this action , should establish teachers of sound doctrine in all the cities throughout the iland : and because the whole action was to be chiefely ordered by him , it is wholly ascribed vnto him : as the consull is said to create consuls , when notwithstanding there was a court or assemblie of consulls at the choise or appointment of them . which if it be not thus to be vnderstood ▪ i see not how elders could be appointed by election , as the manner of the apostles was , act. . . and timothie must neither lay hands on any man rashly , nor yet partake herein with other mens sinnes , namely , such as were vsed to be ioyned with him in this businesse , . tim. . . the place where , is , in euery a citie : that is , wheresoeuer there is a body of people for a fit congregation , there must a pastor or elder be placed : the phrase is of the same valour with that , act. . . when they had ordained elders by election , in euery b church . for euen in the apostles dayes there was a certaine kinde of distinction of churches , and congregations : for the elders had their flockes , ouer which the holy ghost had made them ouerseers , and which depended on them , . pet. . . act. . . doctr. euen there where the church is planted , is such an absolute necessitie of a setled ministerie , as without it , it is impossible that religion can either thriue or continue : and therefore as the lord had formerly dealt , in planting his politie among the iewes , so doth he here in planting christian religion among the gentiles : no sooner was his law giuen concerning his tabernacle , but aaron and his sonnes , and the tribe of leui must be sanctified to the office of priesthood , to attend on holy things , to teach and offer , and performe their seuerall duties according to the lords direction , else had the former labour beene lost : in like sort in vaine had the publishing of the gospel beene ( although by the apostles thēselues ) had they not established such ordinances euerie where , as serued for the strengthening and proceeding of it : of which the setling of the ministerie , and appointing pastors ouer people , is the principall . reas. . how necessarie was it for the whole administration of god among his people to haue a set place of abode , that they might aske counsell at his mouth ? offer sacrifices ilasticall , and eucharisticall ? put vp their prayers vnto him , and receiue from him instruction and speciall direction ? and hence was it that the lord sometimes setled himselfe at siloh , and sometimes his dwelling was in sion : and no lesse , nay far more full comfort , may we receiue in our assemblies and bethels , where the lord as the sunne , by his ministers , as by so many cleare lights , not onely dispelleth darkenesse and errors in mind and manners , but directeth vs in all our waies we haue to walk : answereth vs in all our doubts , in all our petitions , raiseth vs in our falls , supporteth vs in our weakenesse , and prouoketh vs to cheerefulnesse in all the pathes that are good in his sight . . our weakenesse is such that notwithstanding all the benefit of standing ministeries , we are euer recoyling and falling backeward more and more : our bodies are not more prone to pine away for defect of daily foode , then our soules , if by the meanes of the heauenly manna they be not daily repaired : no eie seeth not the neede of daily directions to guide vs to daily duties ; and those which must be often done , we must often be put in mind of . . experience sheweth , that in such places , where such ministeries be not setled , we neede not seeke for adulterers , swearers , drunkards , theeues , and lyars , such soyles are fruitfull of such imps , that a man would thinke the old sodomites were returned from hell : yea the malitious man slacketh not to sowe these too thicke , in such fields as good seede is cast into continually . . the ordinance it selfe speaketh for it owne necessitie : beeing the meanes wherby those , who by it are brought to the faith , are also preserued in it ; the milke whereby babes begotten grow to strong meate , and are led from their infancie , to their full age in christ. for we may not alwaies be babes and weaklings , but there is a perfection of christianity which hereby we must be led vnto , heb. . . not that any perfection of knowledge or holines can be attained of vs , as anabaptists foolishly dreame ; but partly in respect of that further degree which we ought euer to contend vnto , for in the schoole of christ we may waxe olde daily learning , and the greatest scholler shall yet be farre from perfection : and partly comparatiuely , men of grace and knowledge may be called perfect , and haue attained a further degree of perfection , then such as are rude and ignorant , subiect to be carried about with euery winde , and are not yet gotten out of the elements of religion : a man is said to be of perfect wisedome , strength , and other gifts of bodie and minde in comparison of a child , or one not come to mans estate ; a master of arts may be called a perfect scholler in respect of a schooleboy : and to this perfection of christianitie are we led by meanes of this ordinance . vse . to reprehend such as conceit themselues , that when they haue gotten a smattring of knowledge , they must needs haue faith also , and afterward need no ministerie nor sermons : but marke where the life of god is , it will make the soule craue the daily bread , as the naturall life doth the bodie : neither seeth that man any thing of god , and the mysteries of his kingdome as he ought , that presumeth of his knowledge so farre , as that when he hath begunne to build , and laid a foundation , like the foole giueth ouer , and neuer commeth to laie the roofe . perfection of true knowledge is the sight , and sence of imperfection , and religion in the heart , espieth daily wants and decaies in the soule : and repaireth to the ordinarie ministeries , for the daily repairing of them . which ordinances whosoeuer cōtemptuously forsake , great schollers they may be , but they were neuer good men . vse . . let vs reioyce , that the lord hath so liberally supplyed vs in this necessitie , and testifie our thankefulnesse in diligence and subiection vnder the setled ministerie , that our iudgements , wills , and affections may be setled in the truth : for to the obseruer it will appeare , that such for most part are wauering and variable , who content themselues with a variable ministerie , now hearing one , now another , now here , now there , without fixing themselues to some one . as for such as vnder a setled ministerie come and goe at their pleasure , now they heare one sermon , then another , slipping in and out as they list , to them i say , litle is their conscience , great is their sinne , and manifest is their ficklenesse and inconstancie in their religion . . hence is a ground of petition that god would place pastors in euerie congregation , that his kingdome might come euerie where , that euerie candlesticke might carie a burning and a shining light : seeing we see here that it is gods ordinance , that so it should be . and the greater the haruest is , the more ought we to apply the lord of it , that he would thrust forth labourers into his haruest , remoouing whatsoeuer impediments he seeth to hinder such a blessed and glorious worke . as i appointed thee ] after that the apostle had declared titus his place and dutie ; he commeth to the second point , namely , his direction therein : not giuing him leaue to adde any thing of his owne invention , or alter any thing which paul himselfe had done ; but bindeth his hands from doing , or vndoing any thing , in his whole administration , but as paul had commanded and appointed him : the tenour of his commission reacheth no further . whence we may learne , that doctr. the ordering and gouerning of the church , is not left arbitrarie , no not to an euangelist , but apostolicall direction must goe before and guid him . the church is the house of god , and must not be ruled by mans inventions , but by the direction of the great housekeeper : and seeing the father hath committed all the gouernement of it to his sonne , who hath purchased it with his blood : the charge and burden of it now lieth vpon his shoulders , and his prerogatiue it is to giue laws and orders , and by his voice to rule the house of iacob . the whole tabernacle to the verie pinnes , must be framed according to the patterne ; and yet that was a mooueable in comparison of our most stable administration , which shall continue to the ende of he world : and the lord in describing the parts thereof seuerally , still remitteth them to the commandement , to the patterne , and forme shewed in the mount : see exod. . . . . & cap. . , &c. twise repeated in so many words , act. . . heb. . . as they therefore in the old testament had their pillar of fire and cloud , at the going and standing of which they must goe and stand in all their iourneys ; so haue we in the newe likewise a watch of the lord to keepe , namely , the will of god expressed in his word , which must be the beginning of euery motion and rest in the church . vse . let the bold papists come and say one by one , i haue a vision , or i haue a dreame , i haue found out this or that tradition concerning prayers for the dead , fasts , or feasts , confirmed by some diabolicall delusions : let them pretend their rules of perfection , standing in the obseruation of euangelicall counsels , such as concerne chastitie , voluntarie pouertie , &c. let them obtrude to vs the church , the church , and the church must be heard ; and hereby thrust vpon vs , what lawes they list , for the holding and keeping of life in that beast of rome : we say to all these things , that if any of them stand by apostolicall authoritie , we will receiue all such traditions ; but if they be vnder apostolicall power , who are they ? or what haue we to deale with them , or they with vs ? seeing that neither an euangelist may take vpon him , nor we take from him any impositions vnder apostolicall authoritie . obiect . they alleadge luk. . he that despiseth you , despiseth me . ans. so long as they speake according to their commission , which is , teach them to keepe all that i haue commanded you , matth. . . obiect . matth. . tell the church , if he refuse to heare the church , let him be to thee as an heathen . ans. but the church must be in their ecclesiasticall iurisdiction tied to some certaine rule , which is described in the word . ob. but paul and timothie deliuered some decrees ordained by the apostles and elders , to be kept , act. . . ans. . they must knowe their power subiected and inferiour to this apostolicall . . euen the apostles themselues gaue no decrees , but such as were cōprehended in the written word : as in act. . . it seemeth good to the holy ghost and vs , to lay no other burthen , but in these necessarie things : wherein besides that in ordering the church we see they had such an immediate assistance of the holy ghost , that they could not erre : so also the things decreed were according to the written word : as the things offered to idols , and fornication were condemned in the morall law : the eating of blood forbidden to noah , before moses ; and in the law : partly , because there was some symbol in it of the blood of christ , by which the soule is purged : and partly , to auoide the note of inhumanitie and crueltie . and things strangled were before the apostles times prohibited for the former reason , least blood not let out should be eaten . which two latter , although their nature were changed and free in themselues after christ : yet the apostle in the time of gathering the church of the iewes and gentiles , because he would haue no bones of dissention cast betweene them , and auoide the scandall ; for a time required them , and forbore to abrogate them : but would haue them for the time retained without all opinion of worship , necessitie , and much lesse of merit : by all which bonds the papists would fasten vpon vs all their humane inventions : so that all their allegations are too weake to remooue vs from this hold , so immooueably grounded vpon the scriptures . vers. . if any be vnreprooueable , the husband of one wife , hauing faithfull children , which are not slandred of riot , neither disobedient . in these words the apostle entreth that particular direction , how titus should behaue himselfe in the house of god ; both in the placing of elders , and redressing abuses in all sorts of persons . for the former , because it is the maine either beautie or blemish of any church , either to be g●aced , or dishonoured with gracious , or graceles ministers ; they beeing as captaines or leaders to the people in whatsoeuer waies themselues take vp ; therefore that titus should not laie rash hands vpon any , but after triall make choice of such men , as should be found worthy euery way for that worthie worke : and that he should not be deceiued in his choice , paul taketh paines to draw him a patterne , and giue him a liuely picture of the man whom he meaneth . and this he doth by a full description of the qualities and conditions ( as his lineaments ) the proportion of which , if he can espie , he hath found the man he sought , and whom the church needeth . now these qualities , as they concerne either his life , and conuersation ; or else his abilitie and fitnes for doctrine and instruction , so doth the apostle in this order prosecute them : the former from this to the . verse , the latter in the latter part of this chapter . first then for the life of him , who is to be called to this office in the church , it is required , . in generall , that he be vnreprooueable , and that both at home and abrode , as we shall see : . more specially for his further beautifying , he must both be furnished with certaine vertues , which must positiuely shine in him : and these are such as concerne his priuate life , and family : described in their kinds , and partly in this . verse , and vrged by reasons in the . as also he must be freed from many particular vices , which are reckoned vp , and amplified by the opposition of the contrarie vertues which he must exercise , vers . . . this is the carriage of these verses , the particulars whereof shall be propounded , and further prosecuted in their places . first , it is required in generall in the life of him that is to be set ouer a people as their pastor , and teacher , that he be vnreprooueable . by which the apostle meaneth nothing lesse , then one that is without fault , or infirmitie , or sinne : for there is none that liueth , and sinneth not : and the high priest , though a speciall type of christ , and the chiefe minister of the ancient church of the iewes , must first offer for his owne sinnes , and then for the sinnes of the people : yea , and christ himselfe teaching his disciples ( the chiefe ministers of the new testament ) to pray ; taught them to say daily , forgiue vs our trespasses : neither doth the nature of the word here vsed , require any such angelicall puritie : but meaneth such a one as no man can iustly call into question , or taint with any infamie , and crime . iustly , i say : for otherwise it is not the priuiledge of the best , to keepe them from tribunalls : before which the prophets , the apostles , yea , and christ himselfe had such crimes intended against them as prooued capitall , but all iniustly : so is it the lot of the godly , to be often blamed , and condemned for that wherein they are not blameworthy : and if bare calling in question , did disable a minister from the office , it would quickly be brought about by the malice of the deuil , that all the most conscionable ministers in the world should soone be suppressed . and as the charge must be iust , so it must not be frailties , or infirmities that hang vpon our nature commonly corrupted ; but grosse and open sinnes , yea and enormious crimes in the sight of the sunne : the iust challenge and proofe of which , disable a man from this function by this apostolicall canon . and howsoeuer he that is the cleanest , and hath washed himselfe in snow water , hath his owne clothes that will pollute him : yet read we of diuerse in the scriptures , that haue attained to walke without reproofe , as iob , zacharie , and elizabeth : and many euen priuate christians at this day , through gods mercie , liue without crime ▪ though not any , saue the sonne of god himselfe , euer liued without sinne : all which open to vs the meaning of the precept . doctr. how able soeuer a man be to teach , yet if he be of corrupt conuersation , and scandalous in life , he is not fit to be chosen for a minister . reasons . . our apostle here in the first place , and more largely insisteth vpon the life of him that is to be chosen , and afterwards in fewer words requireth his fitnes for doctrine : and so in his charge to timothie that he should laie hands on no man rashly , addeth , that some mens sinnes goe before hand , and some mens sinnes follow after iudgement : as though he had said more largely , vse all the circumspection thou canst , yet some hypocrites will creepe into the ministerie : some are inwardly profane , and such close sinners thou canst not discerne , till afterward they manifest themselues : others are open sinners , of which thou maiest iudge aright : these latter thou art to hinder ; the former reclaime , or seasonably remooue , and so salue vp the sore againe : for how requisite is it , that such a sweete and sauorie doctrine , should be matched with a sweet and sauorie christian conuersation ? . that such an high calling is to be graced with an vnreprooueable life , was typified in the law sundrie waies , as after we shall more clearely see in the positiue vertues required : especially in that prohibition , that none of aarons sonnes , or seed , that had any blemish in him , might once presse to offer before the lord , neither come neere the vaile , nor stand by the altar . . a scandalous and obnoxious person , shall neuer do good in his calling . for although the things of christ , as the word , sacraments , and doctrine , depend not vpon the person of the minister , but on the ordinance of christ ; neither in themselues are the worse in bad mens hands ; no more then a true mans peece of gold in the hand of a theife : yet by our weaknes , in such a mans hand , they are weaker to vs : and although no man can answer , or warrant the refusing of pure doctrine ( which is not to be had in respect of persons ) for the spotted life of the minister , who while he sitteth in moses chaire ( be he pharisie , be he hypocrite ) must be heard ; yet can it not be , but that the wickednes of helies sonnes , will make the people abhorre the offerings of the lord : which what a greiuous sinne it was before the lord , see . sam. . . againe , how can he benefit his people , whose hands are bound , whose mouth is shut , and cannot vtter the truth , without continuall galling and sentencing of himselfe ? and when euery scoffer shall be readie to say to him ; art thou become weake like one of vs ? and the word shall be still returned vpon himselfe , how can it be expected that he should do good amongst them ? christ preuented that scoffe , phisitian heale thy selfe : and paul sheweth the dutie of euery minister , namely , to minister well : and the fruit of it , he getteth a good report , and great libertie in the faith . wherein let a minister be wanting ; if he were able to speake with the tongues of men and angels , yea , if he had a fierie tongue sitting on his head , he shall neuer be able to preuaile with ignorant persons , who must be sensibly taught , and that aswell by their eie , as by their eare . . it is a most dangerous condition to himselfe to be a good teacher of a bad life : for such a one is in the snare of the deuill , that is , when he seeth his life still more and more exprobrated , and himselfe more despised euery day then other ( for it is iust with god , that with the wicked should be reproch ) then he beginnes to grow so bold , and impudent , as that he casts off all shame , and care , and as one desperate and hardened in sinne , prostituteth himselfe remorselesly vnto all lewdnes and vngodly conuersation . vse . . hence may we see the reason , why the deuill so mightily laboureth to slander the most faithfull ministers of christ : namely , that by the contempt of their persons , their doctrine also might be condemned . and therefore he will play at small game ere he sit out . if he cannot hinder the ministerie , he can disgrace it : if he cannot discontinue it , he can continue a deuill still : that is , both an aduersarie , and an accuser of it : for either christs disciples wash not , or fast not ; or christ himselfe is a good companion ; or iohn baptist is too austere and precise ; or some natural infirmitie ( as elishaes bald pate ) shall be cast as a rub in the way to make the doctrine lesse welcome . and all this because long experience of many ages hath taught this old serpent , that the most wretched miscreant , euen herod himselfe , will heare gladly iohn baptist , if he conceiue him ( as he is ) a good and godly man , carying himselfe without reproofe and exception . the selfe same is the ground why he setteth himselfe in all ages to shoue in , and hold in the ministerie such persons as ( like vnfauorie salt ) are too base for the dunghil ; euery way for the ouerthrow of this apostolicall direction , vsing and vrging most impregnable arguments , drawne from affinitie , affection , some base and seruill demerit , letters , and requests of great men , or gifts , which blind the eyes ; by which and many other meanes , satans ministers ( for the apostle calleth them no better ) keepe out the ministers of god. what mischiefe these stratagems of satan haue wrought in the church we may see and bewaile , and prouoke thence our prayers that the lord would so let his kingdome come euery where , that such maine pillars of satans kingdome , may be shaken and broken , especially in reformed churches , which professe , and auow the lifting vp of the scepter of iesus christ. vse . . note hence what conformitie is most vrged by christ in all his ministers : namely , the ●●iting to vncorrupt doctrine , an vnblameable life : by these two , shall all men know who are the true ministers sent of christ : this voice , and these hands are infallible distinctions not onely of ministers from other men , but euen of ministers among themselues , and the maine and intolerable inconformitie of ministers , is the suiting of iacobs voice with esaus hands . the minister hath not done his dutie when he hath pointed to others the way to heauen , and himselfe either stand still like a statue in the way ; or else like the creuise , goeth backward : but he must in nothing giue offence , least his ministerie be blamed : yea more , he must be an example to the ●●ocke : so paul enioynes timothie to be to them that beleeue , an example in word , conuersation , loue , spirit , faith , purenes , euen as he set himselfe an example to timothie , . tim. . . but thou hast knowne my doctrine , manner of liuing , purpose , faith , long suffering , loue , and patience : for this example hath the force of a rule either good or bad : peters example constrained the gentiles to do like the iewes : and barnabas was drawen in with him : see also . pet. . . now not needing further motiues to prouoke ministers to labour after good life , we will onely mention some meanes , whereby euery of them may become vnreprooueable . . labour with thy heart to set it selfe still in the presence of god , and this will be a meanes to keepe it order ; whereas otherwise an vnruly heart will breake out one time or other . . haue a care of a good name , as well as a good conscience ; not so much for thy owne as for gods glorie : neither because thy selfe , but others stand much vpon it . . auoid occasions of sinnes , appearances of euill , seeing thy motes become beames . . studie to doe thy owne dutie diligently , meddle not with other mens matters . . curbe , and couer thy own infirmities , buffet thy bodie , and bring it in subiection . . daily pray for thy selfe , with desire of the prayer and admonition of others . thus oughtest thou that art a minister set thy selfe a coppie vnto men ; howsoeuer the most rent such coppies out of their bookes , as too precise and exact . vse . . how men are to conceiue of ministers , not as of men without sinne , or infirmities , as the apostles confessed they were mortall men , subiect to the same infirmities with others : and to acknowledge the goodnes of god in keeping them altogether not from all sinne , yet vnreprooueable , that is , vntainted of greiuous crimes , whereby his name and this calling should be highly dishonoured : which were it well considered of men , we should not heare such outcries against euery infirmitie in the person of the minister , as though the verie calling could exempt him from sinne , which we see the calling of the very apostles could not doe . husband of one wife ] hauing ●eard what is generally required of euery minister that he be vnblameable : now we are with the apostle , to descend to those priuate vertues which concerne his economicall administration . and those in this verse are two ; the former concerning himselfe , in preseruing his owne chastitie : the latter respecteth the persons within his family , namely , his children , ouer whom he is to exercise christian authoritie , gouerning them as a father , who is a minister : framing them to dutie towards god , and himselfe , and trayning them vp carefully in the doctrine both of faith and good manners . for . concerning their religion , it is required that they be faithfull children . . for their manners they must be , . temperate , . obedient . and both of these declared in their contraries whereof they must be free : as . they must not be slandred of riot , which is a lauish wasting , and a needles spending of goods . . not disobedient , but such as will endure the yoke . these two vertues must especially be exercised of euery one that is to be a minister of christ : the former of which beautifieth his owne person ; the latter graceth his family ; and both of them adorne his calling and profession . to vnderstand the former aright , we must first remooue the false interpretations : and . propound and establish the true sense , and then come vnto the doctrines . and first where the apostle requireth that the minister be the husband of one wife : the papists interpret it most ridiculously in an allegorie , affirming that pauls meaning is , that an elder must haue but one wife , and that must be his church . but the scope of the place is not to answer the question , whether one minister may haue two churches or no ; but what a one he ought to be for the gouernement of himselfe and his , that is to be set euer any people . . what meaneth it that this husband must haue faithfull children ; if he may not haue a wise other then the church ? if it be said , that by these children must be meant the faithfull and the children of god begotten in the church : i answer , that the same apostle to timothie , cutteth the sinewes of all such cauills : where he expoundeth the same precept necessarily to be meant litterally , and not in this allegorie ; by the reason of it annexed , for if he cannot gouerne his owne house , how shall he gouerne the house of god ? secondly , others say , he must be the husband of one wife onely , and that after the first he may not haue a second . which opinion montanus and tertullian extended to all sorts of men : the grecians after restrained it to the clergie : and the romanists were readie inough to take it vp , and stil reserue it among the rest of their rubbish . but that also is as grosse and false exposition . for . he that marrieth a second wife after the decease of the first ▪ ( if he keepe himselfe faithfully vnto her , ) is still but the husband of one wife , seeing the lawe of the former is by god dissolued . . it is a generall commandement , that if the brother die without children , his next brother was to marrie his brothers widow , and raise vp seed vnto him . now as in the other tribes , so doubtlesse happened it among the leuites , and therefore the leuite although a widower , was to marrie his brothers wife . obiect . if it be here said , that we now are in precepts deliuered to ministers of the newe testament ; and are not to square our selues vnto that speciall administration of the old : i answer , that the generall precepts of the newe testament affirme no lesse : as , he that cannot containe , let him marrie : and to all widowes the apostle giueth leaue to marrie , so in the lord : and that that is of generall & perpetuall equitie to men , as well as women , and to all sorts of men , as to one kind , is plaine by rom. . . the woman if the husband be dead , is free from the law of the man , so as she is not an adulterer if shee take another man. to which truth many of the fathers accord . thirdly , an other sleight of the papists must be auoided , who haue thus corrupted it : if any haue beene the husband of one wife , and now be not , he may be a minister : but the spirit of god changeth no tenses here , and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must be supplyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lastly , neither must it be vnderstood , so as the minister must of necessitie be the husband of one wife , and may not liue single : for though all cannot receiue christs speach concerning continencie , yet some there are to whom it is giuen , and to them his counsell is , he that is able to receiue this , let him receiue it . but the true meaning is , that the minister ought to be content with one wife at once , and not defile himselfe by polygamie : and this precept was not without ground : for among both iewes and gentiles , the custome of polygamie had so farre preuailed , that it was become as naturall , to marrie many wiues at once : now the apostle perceiuing that custome , had taken away the sense of the sinne , and placing titus to redresse things amisse , he beginneth at this great enormitie , and prohibiteth him to choose such into office in the church , as had giuen such note of an inordinate life . quest. but was it lawfull for other men to haue more wiues then one at once , seeing the precept is giuen onely to ministers ? ans. no : and yet the minister here onely inhibited directly , as whom he dealeth with : but the people herein also , so farre as his example was propounded to their imitation , in the obseruation of the whole law of god. for here we may fitly obserue these . rules for our directions . . that all the vertues which are required of common christians , must be much more in the minister , as euerie thing in the sanctuarie , was double to that which was common , as the cubit , the shekel of the sanctuarie . . that all the morall vertues required and expressed in the life of the minister , must be imitated of common christians ; who must follow him so farre as he followes christ : and in his generall dutie see their owne ; both of them hauing but one way to heauen . so much of the meaning . the doctrines are two . . the mariage of ministers is a lawfull , and holy ordinance of god. . polygamie was euer a thing blame-worthie , euen in the best . doct. . seeing that we are cast into the last times , wherein the spirits of error shall be more rise then euer : and . that many shall depart and giue heede vnto them : and . that it is enioyned euerie faithfull teacher to arme his people against them : it is no lesse then our dutie to warrant out of this place the mariage of ministers , against all the impious decrees of papists : who that they should not want that note of antichrist fore prophecied , namely , the contempt of women vnder a semblance of sanctitie , and chastitie , as hierome expoundeth it : and least their doctrine should not otherwise appeare to be as it is , a doctrine of deuills , . tim. . . . haue prohibited mariage to all orders of their clergie , and admit none into their orders , without a vowe of perpetuall single life ; from which if they euer after depart , they depriue them of all dignities , cut them off as apostates from the faith , and adiudge them if they iustifie that opinion , euen to death it selfe . quest. but why should they depriue themselues of their libertie , and the comfort of that estate ? it seemeth to be meere conscience that should lead them to vndergoe such a burden . ans. i hope to make it appeare that it is nothing lesse then conscience , enformed by the word , by the answer of their chiefe allegations . in the meane time among sundrie other , obserue three maine beames which beare vp the this popish roofe . . grosse hypocrisie , causing them to make a shew of greater holinesse and chastitie then all others , in which regard we may as well yeeld them the title of puritans , as they challenge the thing it selfe . . presumptuous pride , for by th●ir doctrine , hereby they seeke for a further perfection then that which the law requireth of them . . the maine of all is , humane policie : for hereby they keepe their wealth together , which . maketh them able to maint●ine their royall estate . . it maketh the world to admire them , such is their ●ompe , and glorie . . by their great promotions and dignities they a●●●re , and ally vnto them the greatest nobles of the earth , by whom they strengthen their estate : so as neuer could mans wit deuise a surer way to keepe their wealth ; which euery eie may see to be the proppe of their greatnesse , and which by the marryage of all their orders might quickly be dissipated and dispersed . . by this policie they haue their vassals and instruments , whom they must dispatch with death and deadly things about them into all countreys , more free and prompt to the vndertaking and accomplishment of any misc●iefe . these i take to be their strongest foundations of their tottering building ; as for other which they vent out to the world , they are but shewes and pre●ences , and sandie grounds of foolish builders , as now we are to manifest . ob. first , out of the old testament they alledge diuerse things , as leu. . be ye holy , for i am holy : and , ye that carie the holy vessels of the lord , be holy : and , the priests and leuites in ministring their turnes before the lord , must abstaine from their wiues : and abimelech would not giue dauids young men hallowed bread , vnlesse they had abstained from women : and , they that eate the passeouer had their loynes girt , which is the seate of lust . therefore none in orders may marrie . ans. . in such allegations they are long and tedious , but of which i may truely say , as the stoiks of diseases ; if they be long , they are light . and to beginne with their last symbolicall argument , we will lightly passe it , as worthy of something else rather then an answer : both because symbolicall diuinitie wil beare no argument , but also in that they haue not prooued , nor can , that all they that eate the passeouer were priests : neither regard they that they were presently to depart out of egypt , and therefore needed to trusse vp their long and loose garments . as for that of abimelech , . dauids seruants were souldiers , not priests , and therefore is it impertinent . . they were such as had wiues , how can we conclude from them , that other men ought to haue none . . it was a question which the lord would haue abimelech aske dauid , and that by oracle , as appeareth , v. . concerning some legall defilement ; which euen by touching some wo●en , might debarre them from touching the holy bread . . let them ● so conclude that no israelites might marrie , because at the giuing of the law , they must abstaine . dayes from their wiues . in the three former allegations they are not vnlike an inexpert musitian , who harpeth altogether vpon some one iarring string , and so marres all the musicke : for all of them are laid vpon this vnsound and vngodly position , which they take for graunted , that marriage is an vncleane and vnholy thing : for this is the tenour of all their conclusions , be holy , & therfore abstaine from marriage . which heresie of montanus and the manichee● ▪ pope syricius and his successors haue fought manfully to maintaine 〈◊〉 of that place of the apostle , those that are in the flesh , cannot please god : as though they had neuer read , that god was the institutor of it , and not as a remedie , but when there was no maladie , in the state of innocencie , betweene innocent persons in an innocent place : that it was an estate blessed by god before the fall , and after the fall had the same blessing renewed vpon it to noah and his children , as though they had forgotten that the sonne of god had sanctified it by his presence ; graced it by his first miracle ; called it a coniunction of god , whome god hath ioyned , &c. as though they would not knowe what the apostle had said , that euery ordinance of god , is sanctified by the word and prayer ; and that all things are pure to the pure : and this institution so especially , as that the infidel husband is sanctified in the beleeuing wife , and the vnbeleeuing wife in the beleeuing husband : and that the woman thorough bearing of children shall be saued if she continue , &c. but what should i light so many candles in such sunshine , were it not to discouer their monstrous delusion . secondly , are none commanded to be holy but the priests , and not as well all the israelites ? or was that sanctitie any other , but that which standeth in pure heart , good conscience , and faith vnfained , in innocencie and loue towards god and men ? now if all such as thus must be holy are inhibited mariage , where should we seeke an holy seede ? thirdly , if the priests had some legall purifications which must be vsed before they appeare and approach before the lord ; were they not all typicall representations of that spirituall holines , wherein euen we ought to resemble them ? and beeing so , are they not all dated ? or if we consider them as they were also antetypes of christs puritie , the high priest of a better couenant , are they not expired ? or if the popish priests will be so exact in imitating them , let them giue vs a reason , why they follow them not in all such rites of that kind , as well as in some ? for when the preists entred the tabernacle , they were prohibited the vse of wine , leu. . . neither must they at any time meddle with the exequies and funeralls of the dead , neither must they be shauen , leu. . . . but to imitate them herein would not stand with their ease or profit . and yet notwithstanding all these purifications , was it neuer concluded that priests and leuites might not haue their wiues : but if any found reason may be gathered from their example , it might rather be thus framed ; euen the priests and leuites had their wiues , and much more may the ministers of the newe testament . as for that they obiect out of isay . . . the answer is readie and plaine , that the prophet speaketh not of any that had vowed continencie ; but of such as had been made enuches involuntarily , to whom that comfortable promise is made , not for their continencie , or beeing enuches , but for keeping the sabbath , choosing the thing which was pleasing to god , and taking hold of his couenant . obiect . further out of the new testament they alleadge many things , especially out of the . cor. . as where paul wisheth men to be without distraction , ver . . to abstaine for a time to giue themselues to fasting and prayer , . where is concluded that this estate hindreth the exercises of pietie , and therefore intolerable in a minister : and further , where he saith that the vnmarried careth for the things of the lord , but the married rather care how to please one another , v. . and , those that are vnmarried , it is good so to abide : and , he that giueth not his daughter doth better : and , the widow is more blessed if she so abide , ver . last . ergo. no minister may marrie . ans. doe not these men bewray the nakednes and pouertie of their cause , when they are glad to snatch here and there a word , to wrest against the authors meaning , without due regard : yea , with vtter neglect of the scope and all circumstances of the place ? for to whom writ the apostle ? was it not to the whole church of corinth ? so as by their collection , it was not lawfull for any man or woman of that citie to be married . . what times writ paul in ? was it not in times of most heauie persecutions ; which in all that chapter he had a speciall eye vnto ? . in what manner writ he ? doth he not say , that he writ this by permission , & not by commandement ? v. . doth he not affirme that euerie man hath his proper gift , according to which he is to walke ? v. . & . doth he not professe that he speaketh for their commoditie , as giuing them an wholesome counsell , and not to entangle them in a snare ? v. . and that which he speaketh is in regard of the present occasion and necessitie : v. . notwithstanding all which , no married persons may defraud one another , v. . and much lesse depart one from an other , v. . . for the matter alleadged . because the apostle would haue all christians as free from distraction as might be ; and because they must abstaine too extraordinarie fasting and prayer , which those dangerous dayes , and tyrannicall times called vpon them for , ( the place not beeing meant of ordinarie prayer ) can it be wr●ng out of the place , that marriage therefore must be vowed against , either of them , or much lesse of any other sort of men ? againe , because the apostle speaketh of some carnal persons matched together , that they regard the things of the world , and the pleasing one of another aboue the pleasing of god : can any shewe of argument evince , that therefore either marriage is vnholy , or is of any sort of men to be disavowed ? for that the place must be so vnderstood , is euident : else what shall we think of abraham and sarah , isaac and rebecca , elcanah and annah , zacharie and elizabeth , aquilla and priscilla : shall we thinke that these faithful couples cared not for the things of god ? and if they did , why cannot other beleeuers ? and if mariage were such an enemie to prayer , and hinderance of pietie in it selfe , as they would make it , why are all christians commanded to pray continually ? to possesse their vessels in holinesse , and honour ? how is it that we reade of families called churches ? how could any man say , i and my house will serue the lord ? how doth the wise man say , that by a wise woman the house is built vp ? and indeede where god giueth such a one , a man is freed from many distractions , and findeth his wife a fit helpe made vnto him ; whereas it was not good for him to be alone . finally , as all married persons neglect not ; so all single persons seeke not the things of god : for we reade of many foolish virgins . furthermore , where the apostle affirmeth it to be good to abide single , either in virginitie or widowhead ; and not to giue the daughter in marriage , &c. and that onely in regard of the present times ; shall no time afford lawfulnes for some sort of men to marie ? and that those precepts are so to be vnderstood , the apostle himselfe expresseth : for if good were opposed to euill of sinne ; then had the apostle contradicted himselfe , when he said , that he that marrieth ( not only doth not euill ) but doth well : but good is opposed to that which is incommodious , or inexpedient : so is the word also vsed matth. . . and this is that the apostle saith , it is not good for the present necessitie : that is , it is not conducible , expedient : for that it is more ioyous for a man to drinke his owne cup of trouble in troublesome times , then to be vexed with the miseries of a destitute wife and children . the like precept was giuen vpon the like occasion to the iewes , that they should not marrie , nor get children : why ? some papist would hence affirme , because marriage is an vncleane thing , and a sinne : no : but in regard of those most heauie times of warre , exile , and captiuitie ; wherein they should haue lesse sorrow and greefe who had none to care for but themselues : and this is the reason expressed by the apostle , where he saith , that such as are married shall haue sorrow in the flesh : vers . . many more places they abuse , but these are the chiefe . against all which , this place of the apostle may settle the iudgement ; where is auouched , that the minister may be the husband of one wife , and the qualities of this wife described , . tim. . . the euidence of which two places collated , none but such as are willingly blind can resist : which with some other places haue so pressed them , as that they haue beene driuen to , and from many poore shifts . as . they alleadge against this place , that in the apostles daies indeed while the church was rude and deformed , there were fewer precepts giuen , and there beeing but few conuerted , it was permitted to the clergie to marrie : but afterwards the church growing more confirmed , and better ordered , this precept of chastitie was added . ans. but who but satan could teach them so to distinguish , and determine that which was lawfull in pauls time , to be now a sinne so capitall as must be prosecuted with no lesse punishment then death it selfe ? againe , how basely do they deeme of apostolicall constitutions , in regard of their own deuises ? accounting them as rude , and childish things , and such as could bring no church to any perfection . besides , how do they forget that the apostle had reformed many things in this iland alreadie , and left titus to absolue the rest , and proceed in the reformation thereof still ? and yet in that his finishing and perfecting things begun , this rule is deliuered , if any be vnreprooueable , the husband of one wife . . others seeking to elude this text say , that the church indeed had power then to appoint what constitutions she pleased , and saw fittest for her present condition , and that this power she still retaineth : so as looke as the master of a family hath it in his power to entertaine none but single men seruants in his family ; the like power hath the church if she please , to admit none into this seruice or ministery but single persons . ans. but to follow them also into that starting hole : . they must prooue their church to be this family of christ : and the pope to be the master of this familie . . let them improoue that the master of this familie is the lord iesus , who hath alreadie prescribed a certaine forme , by which he will haue his ministers chosen : and for the vse of the church to the ende of the world hath recorded it in the scriptures , of which this is a speciall branch , if any be the husband of one wife . . others haue found out another shift : namely , that he who now is the husband of one wife and hath children too , may be chosen : but the apostle saith not , that after one is made a priest , he may marrie a wife : so that if the worst fall , the vow of chastitie at the consecration of a priest shall still stand in force . ans. but what a miserable shift is this ? for can it be lawfull for a married man to be a minister ; and not for a minister to be a married man. it is all one as if an anabaptist should thus reason ; he that is now a magistrate , may lawfully vse his magistracie ; but yet it is not lawfull for any man to become a magistrate : or when we are commanded to feare god , a man might thus reason : god bids him that hath his feare exercise it ; but yet he enioynes vs not to vse the meanes to come by it . surely notwithstanding all these follies , it must needs be as lawfull to become an husband , as be one : and he that can without sinne haue a wife , may without sinne marrie one : we will therefore conclude with their cardinal , that priesthood dissolueth not matrimonie , whether before or after ordination contracted , if we seclude all other lawes , and stand onely to those which we haue from christ and his apostles . vse . seeing then this is one of the lawes of nature , euery one that hath nature in him hath right vnto it . in the state of innocenci● , marriage was instituted as a further perfection , then man had by his creation : since the fall , it is also a remedie of his imperfection . . the apostle calleth it , honourable among all : the new papists shift , in all things , is a senceles cauill , and full of folly : besides , the words following restraine it to persons : but whoremongers , &c. obiect . but if among all , saith bellarmine , then among them of consanguinitie , and affinitie . ans. if he had looked to the words following , and the bed vndesiled , he would haue saued that obiection . . the priests of the law , yea the high priest that was to offer before the lord twise euery day , and the leuites , and the prophets , and prophetisses : and the apostles , and most of their successors , till . yeares after christ , were married men . famous and very remarkeable is that confession of policrates bishop of ephesus , who affirmeth of himselfe that he was the eight bishop all descended of bishops : which historie me thinkes might blanke them , or cause them to blush . . but if that doe not ; the curse of god vpon this their constitution , if they were not giuen ouer to strong delusions , might cast dung vpon their faces in this defence . well obserued luther , that this one law brought in among them all the sinnes of sodome : for which no doubt the spirit of prophecie calleth rome by the name of sodome , for the sodomiticall filthines of it : for the defence of which vnnaturall and monstrous sinne ( not to be thought on , much lesse without blushing named ) some of them haue written and published sundrie bookes . if the monasteries in other countries came aswell to the rifling as ours did in the daies of king henrie the . of famous memorie therefore ; no doubt but many bales might be set on worke to write many centuries of their filthines . or if some of their fishponds come to the casting , as that in gregorie the greats time , it may be that some of their owne would not sticke to write of . heads of infants found in the mudde of some one of them . but because it is a shame to speake in publike of the things they shame not to doe in secret , i will forbeare further to mooue and stirre in this sinke , which sufficiently stinketh in the nostrills of god and men ; and conclude the point with epiphanius his speach ; they haue refused marriage , but not lust : no true● of the originians then of all the popish orders . doctr. polygamie was euer a thing blameworthy , and euill in it selfe , notwithstanding much vsed of iew , and gentile . reasons . . the first matrimonie was instituted betweene two persons onely ; of whom the lord said expressely , they two , ( not they three , or more ) shall be one flesh . in which first institution are two grounds ouerturning this sinne . . gods action of creating one man , and one woman , and no moe . . his iniunction and strait charge to all posteritie , that one man should cleaue to one wife , who must be his wife and no stranger ; and not to many wiues at once : so as it is against the law of nature , and the first institution . . the lord by moses forbiddeth it , leu. . . thou shalt not take one woman to her sister : that is , thou shalt not take one woman to another , to make them as sisters ; for in the . verse the marriage of the wiues sister is forbidden by proportion euen in monogamie : no not after the sisters death , seeing consanguinitie and affinitie agree in duration alike . besides that the phrase in hebrew is commonly so vsed : as gen. . . exod. . . and the reason of the precept is , that such a one must not be taken to greeue the other , and seemeth properly to be meant of wiues in polygamie , who in the scriptures are called aduersaries . . the prophets themselues reprooue it vpon the ground of the first institution , mal. . . god made but one woman at first : and why but one ? not that he wanted spirit , for he had abundance ; but because he sought a godly seede : wherefore keepe your selues in your spirit , and let no man transgresse against the wife of his youth : where the prophet proueth it to be not onely against the first institution , but wisheth all posteritie carefully to avoide it . . christ himselfe taxeth it as a violencing of the first institution , mat. . . . haue ye not read that god made them at the beginning male and female ? and for this cause shall a man leaue father , and mother , and cleaue to his wife , ( not wiues ) and they twaine shall be one flesh . . christs apostles condemned it , eph. . . the same speach of our sauiour christ repeated : . cor. . let euerie man haue his owne wife , not wiues : and here the apostle accounteth it such a blot , as hindreth the admission of any such into the ministerie . and thus polygamie beeing condemned by the first institution of marriage before the law , and also in the lawe , after the lawe by the prophets , after them by christ himselfe , and by his apostles , it followeth , that it was euer an euill condemned euen from the beginning . obiect . but the example of the most of the patriarkes is alleadged for the lawfulnesse of it , for else all they would not haue vsed it , beeing the best men that euer liued . answ. the canon lawe saith , that a common error may not preiudice the least truth : true it is , that after that most sauage tyrant lamech had first depraued gods ordinance , it greatly preuailed by example , and especially then when there was no king in israel : yet notwithstanding the prophets , and christ call men , not to example , but to the rule of the first institution . . we neuer reade of any of them ( no not the best ) well caried it : but what fruit had it betweene hadah and sillah at first , it still retained : for what molestation brought it euen to good men ? what a stirre had abraham to compose sarah and hagar to peace ; and in their children isaac and ismael , what a number of sparkles of contention were kindled ? what heart-griefe was it to iacob to see such daily emulation betweene leah and rahel ? and what other was the fruit of their enuie , but an occasion further to draw him into sinne , in taking first one of their maids , and then anothers , and all to please both ; to say nothing of the doe he had doubtlesse about their children . when moses speaketh of esaus . wiues , he added , they were an heart griefe to isaac and rebecca , gen. . . when the scripture speaketh of gideons . sonnes begotten of his owne bodie , with the reason , for he had many wiues , iud. . . the very next chapter sheweth how abimelech slewe all these . sonnes on one stone , saue iotham . how was elcanah troubled to satisfie and recompence his wife hannah , for the reproach wherewith peninnah her aduersarie vexed her sore ? in the inclining of salomons prosperitie , the first exception the lord tooke against him was , that he loued many outlandish women , which sinne brought him to all the wickednesse that was found in his hands . . whereas it is said that the patriarks were carried hereunto not by fleshly lust , but in desire of increase of that holy seede which was in that one people : i answer , we may so religiously and charitably conceiue of them , and in that regard of the lords more speciall indulgence and connivence , yet can it not prooue lawfull ; it may make it in them a lesse euill , but not no fault : for if it had beene lawfull for the fathers in regard of multiplying the church , and filling the earth , it had beene much more lawfull and fit for our first parents , for to them was said , encrease and multiplie , and fill the earth , and yet god permitted it not to them , but it crept into the world against that first institution . obiect . . sam. . . he gaue thy lords wiues into thy bosome ; therefore dauid had many wiues both of his owne and sauls , the lord beeing the author . ans. those words ( into thy bosome ) indeede often signifie the neere coniunction of marriage : yet here , as in some other places , it signifieth onely , that they were giuen vnder dauids power and hand , namely , into his subiection ; and so it signifieth sometime nothing else , but to haue something with a man : as elsewhere dauid saith , he bore the reproaches of the mightie in his bosome ; so here dauid had with him his master sauls wiues . . if the phrase should not so be here taken , incest would be defended in dauid ; seeing the consanguinitie of the wife is in the same degree to the husband as to the wife : and therefore dauid could no more marrie the stepmothers of his wife mical , then if they had beene his own . . we neuer read that dauid tooke any of them that were sauls , to become wife vnto himselfe . obiect . deut. . . . there are two laws which seeme to fauour it . if a man cast his affection vpon a woman , &c. and if a man haue two wiues , the sonne of the hated , if first borne , shall inherit : and therefore the lord at least permitteth polygamie . ans. neither of these two were simply lawfull , nor by the law approoued to be done : but after it was done , the lord prouideth a law to auoid the greatest confusion , by tolerating and not dissoluing it : neither is the law vnrighteous herein , seeing it neither approoueth it , nor simply permitteth the fact , but ( supposing such a disorder may be done ) sheweth what is best in such a confusion : so the lord tolerated the bill of diuorce , but neuer as agreeable to his will : but as obseruing a wise rule of lawgiuers , that in publike corruptions , speciall euills are then to be tolerated , when they cannot be cured , without a more grieuous publike euill . if it be here said , that the wisedome and power of god might haue amended or cut off such disorders , if he had so conceiued of them : i answer , it is a vaine allegation of men , not considering that the lord then susteined the person of a lawgiuer to a people whom he chose aboue all the nations of the earth , and not of a iudge . obiect . deut. . . the law was that a brother dying without issue , the next brother ( who perhaps was married ) must marrie his brothers wife . ans. we shall not neede to answer with some of the learned , that the widow was not to become the wife of the brother suruiuing ; but that he was to goe in to her and doe the dutie of a husband in raising seede to his brother : but that it was a speciall commandement , for those times , for certaine persons , and causes . for it was not so generall as some may take it : seeing . it must be meant of brethren dwelling together , that is , such as had not planted themselues in some other familie . . and not if any brother should die , but if the eldest or first borne , whose name and family must be preserued and reared ; both in type and signification of the prerogatiue of christ , the first borne of many brethren ; as also for the preservation of inheritances to families , and by families the politie and ordinances of god amongst his people . now these speciall considerations , cut off all pleas for polygamie , and the rather seeing christ hath since put an end to all ceremonies and shadows , and called vs vnto his first institution . vse . . in that this practise was euer condemned in the word , and yet come to such an height , euen in gods deare seruants , that scarse they reteined any sence of the sinne , learne to breake off euery sinne in the beginning : a crooked custome quickly groweth to a rule : the instance sheweth that not only beleeuers of old , but euen ministers , who should haue hindred the sinne in others , were themselues intangled in it . there are two great mischeifs in the admission of sinne ; the first is the treasuring vp of gods wrath against the soule of the sinner , who while he hatcheth sinne , the lord hatcheth iudgement : the second is the sencelesnes of sinne , through the repetition or custome of it , for the heart is by little and little stolen away : and the sinner becommeth like ephraim , as a doue without heart : that is , without vnderstanding of the sence and danger of sinne , through too neere acquaintance with it : he that liueth in a mill ( we say ) hardly discerneth of sounds , and he that hath beene in a noysome place is stuffed ; euen so many a one we see who a while will straine curtesie with some sinne , as drunkennes , swearing , riot , wantonnes , gaming : but after the second or third greeting , grow so familiar , as they seeme in their eies to be vertues , at the least necessarie vices . thus by gods iudgement the heart is hardned , and sinne riseth to his regiment : men are of too good nature , too soft , and gentle in the case of this acquaintance , and too loth to offer it the least discourtesie : which is a maine cause why the prince of the aire , the patron of it , worketh so mightily in the sonnes of disobedience . let vs therefore apply our hearts to learne the apostles exhortation , let no roote of bitternes spring vp to trouble you . let vs beware of rooted sinnes , shut the doore of the heart , that satan may finde no entrance , whose manner is where he finds the least welcome , to bring in seauen spirits worse then himselfe : and if he can sow a seed if it be no bigger then a graine of mustard seed , he hopeth the next haruest for a great tree of it : sinne seemeth verie reasonable in the beginning , and the tempter saith , is it not a small one ? but if the lords samsons suffer themselues to be bound with small cords at the first , which they may thinke to breake from at their pleasure , the enemie will ere they be aware bring on them the two new ropes which will hold them fast inough , till they be made a pray for the spoyler . vse . . neuer let examples of men preiudice the truth of god. if we see a good man fall , we are readie to thinke that vice no longer a sinne : espcially if we see not the sinne required vpon the commission . we see abraham himselfe led into a sinne and ouercome : . by common custome : . by the motion of sarah , enticing him through infidelitie , to take hagar : so in other patriarkes , we see how readie the children were to take the colour & die of their parents . and therfore from hence let the blinded papist say , their fathers worshipped in the mount with the samaritans , or before such and such altars and images , and so will they also . let the profane swine of the world say , noah was drunke , sarah lyed , iacob had many wiues , and why may not we ? and so thinke they haue a sufficient couer . as for all the israel of god they walke by another rule , then that of the world , the guise of which is to lie in wickednesse , and giueth none but crooked directions : nor by the naked examples of the best men , who haue their wandrings ; but that of the word , which is as the cloud and pillar to guide them in all their iourneys . quest. but how shall we profitably behold the examples of the saints ? ans. by obseruing two rules . . if we make their falls and infirmities , a glasse to behold the same in our selues either for the present , or else suspect them in our selues for time to come . . if with iudgement we waigh examples by the word , i say not , number them , but waigh them in the ballance of the sanctuarie , and trie them by the touchstone of the temple . it is verie liable to exception to say , others that are learneder , wiser , greater , grauer , doe so and so , and teach thus and thus : but what if the author be blinded , as euerie man may become a lyar ? or what if he will not speake the truth , because he will not be a meddler , or beare the times displeasure ? this is such an argument as whereby christ himselfe should haue beene denyed ; for did any of the rulers beleeue in him ? salomon saith , that he that beleeueth hastily is light in his heart : and the reason why examples ouercarrie men into euill , is because they can easilier giue credance vnto the persons of men , then soundly iudge of the actions of them . hauing faithfull children ] after a mans owne person , respect must be had of his priuate gouernment and cariage , whom the lord will haue called so neere him , as to serue in holy things before him : and because it is meete that such a one be a man of experience and gouernment , the apostle would haue him obserued in the priuate ordering of his family , whence an aime may be taken , how he is likely to behaue himselfe in publike : that if his fitnes & skil be tried in ruling the lesser and fewer , he may the better be trusted with the greater . for that this is the reason of all this diligent enquirie , is plaine in . tim. . . for if he cannot gouerne his owne house , how can he gouerne the house of god ? we know that he that is not able to guid a boate , is not able to gouerne a great ship : and he that being married , cannot rule two or three of his own children , so neare him : much lesse can he gouerne a whole church , men and women , who in comparison of the other are as strangers , and few of them fully knowen vnto him . quest. but in ordering the familie , the first care must be had of the wife ; why doth the apostle vtterly omit that both in this place , and that of timothie , and in both places only mention the gouernment of the children ? ans. . that care is not excluded . . the wife is not so absolutely put vnder gouernment as the children ; but are partly gouerners in the familie with the husband ; and beeing the wife of a minister , is presupposed to be of that grace and wisedome , as that she is able to take vp her owne dutie without such enforcement : and therefore the apostle thinketh it sufficient to shew what a one the ministers wife ought to be , . tim. . . but . and especially , because in the gouernment of his children there is a more liuely resemblance , of such duties of gouernment , which he is to dispense towards the church . and if we looke a little nearer the words , we shall see that there is nothing enioyned the minister as a father of children , which belongeth not vnto him as he is a spirituall father of the children of god. for if we respect matter of instruction and doctrine , he must haue faithfull children : so in the church , by diligent teaching of the doctrine of faith , must he bring men vnto the faith : or if we looke at matter of manners , he must do two things : . displant vices , and plant the contrarie vertues , that they may not be accused of riotous or other vngodly courses ; which also he must publikely performe in the congregation by the word of exhortation and rebuke . . correct and chastise the obstinate and rebellious , that they be not disobedient : and so as minister he hath a rod of correction , and the censures of the church to inflict vpon the obstinate . now in the children of ministers are required two things : . for their institution , that they be faithfull children : . for their conuersation , they must not be , . riotous : . disobedient . by faithfull children , are meant such as beeing instructed in the faith , are at least in externall conuersation , answerable to the profession of the faith they make . quest. but is it in the power of any minister , or man to haue faithfull children : may not a good man and a minister too , haue most graceles children ? ans. there is no man but he is to endeauour that his children may haue euen the grace of faith ; which is further laid out of his power then by getting himselfe within the couenant . but there is no good man , who hath it not in his power , to instruct his children in the doctrine of faith : and also for outward order to make them conformable , and in some measure answerable to that prof●ssion , so long as they abide vnder his roofe . and if the lord afterwards for some vnknowen , and secret cause by leauing them , shew he hath no delight in them ; such a father may herein comfort his conscience , that to his power he hath vsed the best meanes for their good . doctr. . he that must reforme others abroad , must first beginne at home . for as true loue beginneth at home , and then disperseth it selfe abroad , so true religion reformeth at home first : and conscionable reformation beginnes at a mans owne heart . the tenour of the . psalme sheweth , that dauid comming to his kingdome , . reformeth his person : . his court and familie : . his countrie . the same course tooke ioshua , i and my house : and hester , i and my maids . and indeed sound reformation cannot correct in another what it selfe cherisheth , neither can teach another , and it selfe abide vntaught . as if it be a zealous reformation , proceeding from pure zeale ; it hateth disorder most of all in the owne bosome : it lesse spares sinne in the owne heart , then in the house ; and lesse in the house then abroad ; and the nearer this serpent approacheth , the more is it feared and fled from . well knew the apostle , that he that cannot abide reformation in himselfe , can neuer endure it in another ; and he that suffereth vanitie , prophannes , irreligion , and disorder in his house , he can neuer hate these in the house and church of god : and therfore maketh it a sufficient cause to debarre such a one from the ministerie . . how dangerous a thing it is for a man vnreformed in himselfe , or family , to take vpon him in publike the reformation of other , we see in moses himselfe , exod. . . whom as he was going downe into egypt to be the guide and deliuerer of the church , the lord met in the way to haue slaine him : and the reason was , because his sonne eliazer was not circumcised , and so his owne house was vnreformed . whence we may gather , how indignely the lord taketh it , that any man should come to gouerne his house , that gouerneth not his owne . if moses himselfe be to plant circumcision among the people , much more must all his owne males be circumsiced : and this must be done , or he shall die for it , before euer he come where he must serue the church of god. vse . . let euery man know the due season of this weightie dutie : and that is , when he hath done with himselfe . for then he shall better see the mote in another ; he shall the better discerne the danger , and discouer the shifts of sinne : he shall more patiently and pitifully deale against it ; he shall more watchfully preuent it ; he shall more zealously purge it : which not beeing first done , many haue swet in redressing their wiues , children , seruants faults , altogether fruitlesly , because they neuer in earnest dealt against their owne . priuate men would faine see publike reformation of disorders , ( and who can blame them ) but they must beginne , by giuing religion a roome in their owne houses , and hearts , else shall they neuer see that they desire their eies may behold . who euer saw whole churches or countries reformed on the suddaine ? no : this is a worke which must first be performed by seuerall persons , and so brought into families , and so into townes , and so into countries . for otherwise let neuer so good lawes be enacted for common welths , neuer so pure orders in any church , the labour is no lesse then lost . but especially let the minister looke to this , that first himselfe , then his house , and then gods house be reformed . vse . . here is a note to knowe a true professor by , not to deeme him as he appeareth abroad ; but if thou wouldst haue the iust length of his foote , follow him home from church ; see how wisely he walketh in the midst of his house ; see whether his house be a church ; how his children are ordered ; whether his seruants be like cornelius his seruants ; and in a word , whether he and his house at home serue the lord. doctr. . he that would haue the blessing of gratious children , he must beginne at religion ; planting it in them as their tender yeares will beare , training them in the institution and reformation of the lord , seasoning them with the words of pietie , distilling and by little and little dropping into them seeds of holinesse , and the feare of god : and prouiding that they might if it were possible sucke in godlines with their mothers milke . for this is the way to haue his house a little church , and house of god , besides the approbation of his owne faithfulnes . and that this is the dutie of parents , we might be plentifull in scriptures , and reasons : but briefly let euery father consider , . that he is one cause of his childs euill ; he hath helped him into sinne , and hath begotten him in his owne image : the heathen could say that there are two maine causes in a lewd father of a lewd child , . the euill nature and disposition of the parent , . euill education : now seeing the best of vs bring too much miserie vpon them by the former , we had neede be meanes by the latter to drawe them out of it . . this is a good ground of all other nurture and discipline ; teach them all the doctrine of manners , all tongues , together with all arts & sciences , yet let thē want this one discipline , thou leauest them to the curse of god ; the ende of their liues is peruerted , and in stead of beeing the staffe and ioy of thine age , they shall perhaps become thy greatest scourges . true it is which salomon vttereth , and which euerie parent in some measure shall say , my sonne , if thy heart be wise , i shall reioyce : whereas , by the iust iudgement of god , many lewde sonnes neuer come to knowe or performe dutie to parents , because parents haue had small or no care to teach them dutie towards god. . marke how the lord looketh vpon this dutie , and accordingly blesseth or curseth fathers and children . abraham was to be a mightie nation , &c. and the lord would not hide his secrets from him , because he knewe he would teach his familie , gen. . on the contrarie , ely , otherwise a good man , how seuerely was he with his whole house corrected , for neglect of this duty ? see the historie , . sam. . . . euery christian must extend his care euen to posteritie , and be a meanes to leaue his children the true worshippers of god , in the places where he hath liued or shall liue abroad in the world : for as if we would haue the church of god , and his truth continue amongst vs , we must then bring it into our houses ; so if we would haue it continue after vs when we are gone , we must leaue it with our children , that they may continue it in their houses also . quest. but wherein especially doth this dutie consist , and how may we performe it ? ans. it standeth in two things , . in acquainting them with the grounds of truth necessarie to saluation , and this must be done by priuate catechising . . by bringing them to the publike assemblies so soone as they are able to sit either fruitfully or reuerently : and in both these , watch ouer their profiting . thus maist thou and oughtest to teach , euen a child in the trade of his way . obiect . but this is a vaine thing to trouble children , alas what would you haue children to doe ? answ. but although it may seeme to be fruitlesse while they are young , yet will they remember it , saith salomon , they are old : teach thy child to speake well while he can but speake , and when he will conceiue afterwards the sense and meaning of it . . thou shalt not loose thy labour , for by this meanes thou shalt displace , at least restraine naturall folly which is bound vp in their hearts , if thou dost nothing else . . looke vpon the examples of godly parents , hannah brought samuel to heli his instructor , so soone as he was weined , . sam. . salomon was but a tender child , when dauid his father taught him , and said , let thy heart hold fast my words : eunica the mother of timothie , taught him the scriptures of a child : and what excellent fruits and testimonies appeared in these , of their timely instruction ? vse . let euerie parent resolue of the timely instruction of their children ; that as he hath begotten them in the flesh , he may be a meanes to beget them in the faith also ; that as he is the father of their bodies , he may also become after a sort the father of their soules also : and let the mother be a nurse to the soule of her little ones as of their bodies , and both fathers and mothers vse meanes that as their children waxe in bodily strength and stature ; so also they may growe to some strength and age in christ iesus . but this dutie is not discouered in the fruits of it : nay , the practise of our youth without , and on the sabbath , pointeth with the finger to that rule that is within doores throughout the weeke : and if to profane the sabbath , sweare , raile , curse , game , contemne superiours , be notes of faithfull children ; there is a number such : but if these be things better beseeming the education of infidels , it is a shame for professors of the gospel to haue them so rife amongst them . and what other is the next cause of the generall profanenes and dissolutenes of our age ; surely , because men content themselues to send their children to church ( and yet some scarse that , and many that for a fashion , ) that if they can meete with knowledge of god or religion there , so it is , but they banish it out of their houses . and how infinitely doe we hereby disadvantage our selues ? the papists confesse that all the ground we haue got of them , is by catechizing : and it is to be feared , we shall loose our ground againe for want of it . iulian himselfe cannot deuise a readier meanes to banish christian religion , then by pulling downe schooles and places of education of children by chatechising : and when lost the church of rome the soundnesse of religion , but when they put downe chatechisme , and set vp idols and images , the bookes of laimen and children ? considering therefore the corruption of the heart , which needes reformation with the soonest ; euen as the bodie must be framed at the first swadling , and weedes plucked vp at the first peeping vp ; together with the commandement of god , which enioyneth the parent to whet precepts vpon his children ; the practise of christ calling babes vnto him , and instructing his familie : and lastly , the benefit which hence shall redound to thy child , thou leauing him the onely pearle and treasure , which is likely to abide with him ; be not wanting in thy endeauours , but giue all diligence whereby thou maist be the father not of children onely , but of faithfull children . not slandered of riot ] as the apostle requireth that the children of ministers should be taught in wholesome doctrine ; so now by remoouing the contrarie , would he haue them sutable in their manners and behauiour : that euen in the christian carriage of the children , the fathers fitnes to gouerne may be approoued , scandall may be avoided , & neither his doctrine , nor life may be iustly excepted against . whence in generall may be noted , that the carriage of a mans children is a great credit or disgrace to his profession , which as it is true in euery professor , so especially in the minister : for either the fathers glorie is seene in his gouernement ; or the profanenes of the children is the fathers blemish . a wise sonne , saith salomon , is the crowne of his father : but lewd children are like simeon and leui , which make their father ( otherwise a good man ) stinke among his inhabitants . there was a lawe enacted that if any man laid slanderous things to his wife ; as that he found her not a virgin : the woman her selfe may not followe the action , in clearing her selfe against her husband , least the mariage should seeme to be dissolued pendente lite : but the lord most wisely ordered , that the parents should for her : and why they ? surely because their name and honour was impeached , in that their daughter was accused to be corrupted in their house , and they did not their dutie in watching ouer her virginitie : and accordingly as the matter was found in issue , the father was dealt withall : for if the defamation prooued vntrue , the partie must make the father amends , by giuing him an hundred shekels of siluer : and yet shall he not be troubled with his daughter : and if the daughter was conuicted , she must be brought to her fathers doore , and all israel must stone her : and the reason is added , why she must be there stoned , because she hath wrought follie in israel , and plaied the whore in her fathers house , that is , for transgressing the lawe of god , violating her parents authoritie and credit , and defaming her fathers house . but an especiall lawe besides was made for the daughter of a priest. if a priests daughter play the whore , she polluteth her father , and therefore she must be more seuerely dealt with then any other , she must be burnt with fire . obiect . if it be said that whosoeuer of other tribes were deprehended in the same follie were also put to death : i answer , yea , if they were espoused or married : but if virgins ( except a priests daughter ) were not . and well may the church esteeme of a man according to the gouernment of his children , seeing the lord himselfe goeth before in this example . how was abraham honoured in his eyes , in that his children were so instructed , and ordered ? how was ionadab graced by the oracle of god himselfe , promising that he should not want a man of his seed to stand before god for euer : and all for the obedience of his sonnes , testified in following their fathers so strait iniunctions . and on the contrarie , how were good men blemished and dishonored for the profanes of their children : as eli is said to honour his sonnes aboue god. more specially we are to consider in the precept , . the speciall vice prohibited . . the hatefulnes of it . . the vse . . riot is a prodigall and lauish wast of a mans substance , in eatings , drinkings , intemperance , voluptuousnes , vncleannes , or any other filthy lust . the word in the originall beeing taken from a certaine people , who were wont to spend their whole daies in feeding , and stuffing themselues , and this was the greatest part of their care and calling : whom for this cause the grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , such as cannot be saued from a most desperate miserie : or else such as saue nothing for themselues , and their family , but in the end beeing brought to extreame want and penury die most miserably . . the hatefulnes of this sinne appeareth , . in that it is a note of all profanes , and irreligion ; for the text opposeth it to faithfulnesse . . it is branded to be a course of the vnconuerted , yea the verie knot of all the lusts of the gentiles : and called excesse of riot : see . pet. . . . . it is not onely an enemie to religion , but euen foileth all ciuill vertues : as iustice , temperance , sobrietie , peace , chastitie , humilitie , ●●uth , &c. for what is the ruffling , and roysting life of a number of our gallants , and l●stie bloods ; but an intemperate , an vnpeaceable course ? beeing men of a word and a blow , breathing out nothing but bigge words , loud lies , fearefull othes : hauing so farre forfeyted all their truth and credit , as they may iustly be suspected , least when they speake truth , they ( as their father the deuill ) doe it to deceiue : not at any time conceiuing or acting , but what may stand with their brutish appetite . and yet these men call themselues , and one another good companions , and good fellowes ; but if euer the lord open their eies to see their waies , their owne tongues shall confesse , that all this while they were so farre from the suite of saints and good men , that they were vnfit companie for honest ciuill men . . such an hatefull sinne this is , as where it riseth to any height in children , the lord will haue the parents themselues , to become both accusers and witnesses against their children : and prosecute them till they see them stoned to death : whereof the lord giueth two reasons , . to take away the euill of sinne : . to take away the euill of infection : that all others may feare by his example . . the vse . . let no man that would be counted religious , vphold riotousnes in his children , it beeing a note of vnfaithfulnes , irreligion , and a tainted heart . how can such paren●s be counted faithfull , that suffer their sonnes and daughters to runne into the infamie of pride , prodigalitie , excesse ; not vsing meanes to reclaime them , but rather fitting them by outward means with fewell to these flames ? shall god command thee to bring out thy riotous sonne to stoning ; and wilt thou rather strenghthen him in this sinne ? . if the sinne be so hatefull in all mens children , much more in the sonnes of ministers , against which our apostle leuelleth . and let all our youth , especially ministers sonnes , of whom there are such s●ore in these schooles of the prophets consider , that by their riotous and vnthriftie courses , which are taken vp by too many ; they not only staine their fathers doctrine , calling , and profession ; but call his fitnes into question ; and put it also out of question , that themselues are altogether vnfit for the ministery . and further , if it be so hatefull in ministers children , it is altogether intolerable in ministers themselues : would god a number could as easily wash their hands of it , as it is odious and hatefull in them . . it ministreth vs occasion to bewaile the riotous daies we liue in : true is that speach of one , the liberalitie of the world hath hurt the inhabitants : but the plentie and abundance of our countrie , hath set antonius and cleopatra againe at strife , who can be more prodigiously profuse , and riotous : yea it seemeth that men can scarse deuise how to spend them fast inough in excesse . see we not that the dishes of our fathers were nothing so costly as our sauces ? their nobles not better apparelled , then some of our groomes ; that our nabals feasts , though but farmers , are like the feasts of a king ? where shall a man sit downe in the meetings of men , where a man shall not trulier apply that question , then he that vttered it , what meaneth this wast ? but in some entertainments the idle and sinnefull wast of gods good creatures is such , as set by that of caligula , who must haue his bread guilded ; it is iustly suspected that all the world of the gentiles themselues would faile vs of such presidents : and what is this other then the nurse as well as the mother of infinite other euills ? what merueile is it that the hearts of men are so heauie , and oppressed , as that no sence and feeling of religion can be fastened vpon them ? how doe mens mouthes runne ouer with impure o● vnseemely speaches ? how do other escapes passe from them exceeding scandalous and offensiue to the church of god which are in these waies : sometimes loosing the holines and chastitie of their soules and bodies ; sometimes striking vp most gracelesse matches in this their forgetfulnes , rashly ouershooting themselues so farre as bringeth iust matter of repentance all their daies : as herod in his riotous feast , passed his word against iohn baptists life : a fearefull fruit of this sinne . . let euery christian learne hence to moderate his mind , and keepe it within the meane and measure in the fruition of all earthly delights : and the rather , because euen gods children are so prone to be carried after the fashions of the world , and to exceed in dyet , apparell , both aboue their calling , and beyond their abillitie : which is a blot to be repented of , and that the more timely , because the further the child of god goeth from the meane , the more grace he looseth , and the weaker is his soule : and it cannot be but voluptuous liuing will choke the word , euen in the best : and therefore it is not vnseasonable to exhort christians , and conuerted ones , to gird vp the loines of their minds , and be sober . euen as the iewes and eastern people at this day , tuck vp their long garments to make them more expedite and free to a iourney or busines ; so christians iourneying towards heauen , must take short their minds from earthly delights , and hasten themselues homewards with so much the more neglect of these things , as they haue better in their eie . now the rules which will helpe vs in this dutie , are these three . . before the receiuing of any comfort of any creature , acknowledge god the giuer , the blesser , the looker on . . looke to thy selfe , and watch thy owne heart in the vse , that it be not withdrawne from the loue of the creator by the creature . . after the vse , take vp the practise of iob , who after his sonnes had liberally and a long time banquetted together , he sanctified them , and offred prayers and oblations to god according to the number of them all . not disobedient . ] the word in the greeke is a metaphor taken from vnruly and vntamed beasts , such as know not the yoke , but are refractary and headstrong : and in this one word two things are alike condemned , as well the sinne of the child , as the cause in the parent . the former is alwaies a note of irreligion , disobedience in the child : the latter for most part , a note of indiscretion , and that is remisnes in the father : both of them vnbeseeming common christians ; but in a ministers house may raise a iust suspition , that he is not a fit man to order and gouerne the house of god : for if euery family of common christians be , or ought to be a little church ; is it more then iust and meere that the family of the minister be not onely , not a conspiracie of rebels , sonnes of belial , and disordered and licentious mates ; but such as may ioyne together in the worship of god , and holy conuersation , for the good example of others ? here note these two points . first , that disobedience of children is a note of irreligion . euen as we noted in the former vice , which the apostle also maketh a note of one giuen vp to a reprobate minde , and full of all vnrighteousnesse , and marketh for one of the courses wherein the gentiles walked to destruction : and prophesiyng of the last and worst times , he setteth in the beadrole of vngodly men , which should make the times so bad , those that are disobedient to parents . and this consideration may be of good vse to all that would be esteemed gratious and religious children , to learne to become obedient vnto their parents in all things , with that onely exception , or rather interpretation of the same apostle , in the lord. and this obedience must bewray it selfe , bo●● in doing all their lawfull commands , seeme they neuer so base : for god hath set a stampe on them : and this with such cheerefulnesse , as that so farre as they can come to know them , they may euen preuent their good desires , not deferring till their duty be demanded : and . also in suffering , . themselues to be disposed in their lawfull callings , and in their lawfull mariage , as isaac : . to be rebuked , corrected , and chastened , so yeelding them all reuerence , as heb. . . neither is the scripture wanting in motiues vnto this dutie . . it is a dutie well pleasing to god , col. . . . it is a iust thing , saith the apostle , eph. . . that beeing in the power of their parents , they should perfo●me all dutifull obedience towards them : it is right in regard of gods lawe , the lawe of nature , and the lawes of the gentiles themselues : ●o say nothing of that instinct ●hich the lord ( for the conviction of gracelesse children ) hath put in some of the bruit creature● themselues towards their breeders . . this is the first commandement with promise , that is , with speciall promise of blessednesse to the obseruer . the second commandement hath a generall promise to the keepers of the law in generall ; but no commandement hath a speciall promise annexed but the fifth ; and therefore the lord looketh it should more especially be respected . . the taking vp of this dutie will be a way and meanes to wipe away the future teares and griefe of their parents in their own ruine , yea a foundation and ground of the glorie of their father , and the ioy of their mother ; and besides a seede of the obedience of their owne children to themselues if in time to come god shall vouchsafe them any : for it is iust with god that lewd children who haue bin the rottennes of their parents bones , should themselues be plagued with rebellious and lewd children . . looke vpon examples . salomon bowed to his mother though he was a king , and aboue her in the throne , yet he set her at his right hand : nay , the true salomon christ himselfe is said to be obedient to his parents : notable was the obedience of isaac even to the knife in the hand of his father , and a liuely type of christ , who was obedient to his heauenly father , and that vnto the death . whereas on the contrarie , disobedient children neuer escaped vnpunished , as in the examples of cham , absolom , reuben , ophni , phineas , abimelech , and many others , as we might plentifully explane . and looke what dutie the lord requireth to naturall parents , the like also is due to those who are in stead of fathers and mothers , as stepfathers , tutors , masters ; ruth loued naomi her mother in lawe , and claue vnto her as vnto her owne mother : the sonnes of the prophets obeyed their masters as their owne fathers ; elisha spake of eliah , my father , my father , . kin. . . this lesson if it were so heedefully regarded as it might , would be of speciall vse in this place aboue all other in the land besides , wherein so many youth miscarrie , euen for this ; because they cast off the yoke , and willingly knowe no dutie nor subiection to superiours , tutors , and those who are in stead of parents vnto them . the second point here to be noted , is , that the cause of lewdnes of sons is for the most part , the indulgence or other want of gouernement in the parents : for this the apostle implyeth , when he measureth the fitnesse of the fathers gouernement by the carriage of the children : for can fathers let their reine loose to libertie and licentiousnes , and the sonnes feeling the reine in their neckes not runne riot at their pleasure , and fling out and kicke like a colt in a fat pasture , knowing neither owner nor feeder ? and doe not many fathers deserue , to haue their eies plucked out by their children , who for want of gouernement , cause their childrens eies to be picked but by the rauens of the valley ? some neuer had the feare of god themselues , and cannot teach their children the wayes of god ; nay many hate gods feare in themselues , and in their children , and in all gods children : whence by a secret iudgement of god it is , that as they taught them no dutie towards their heauenly father , so they denie all dutie not seldome to their earthly pa●ents . others may not displease their children , and so either are fond and loose their authoritie , not chastening thē while there is hope ; or else they pamper them , as men do the beasts they would feed vp , and not seasonably breake them ; or else by mild reproofes they rather cocker and beare them in their sinnes , then correct them , as eli did : or else if they be but crept out of childishnesse , oh then they are past the rod ; parents must haue their children counted men , when they are but boyes , and neuer so fit for the schoole and discipline : by all which meanes , they bring in the ende mischiefe on their children , and shame vpon themselues : this indulgence in dauid was the ouerthrowe almost of all his children ; but especially noted in the fall of adoniah , his father would not displease him from his childhood to say , what hast thou done ? yea , but parents say , what would you haue vs doe ? they be but young and youth must haue a time , and we may not euer be dulling them with correction ; their owne rodde will beate them well enough in time , and soone ripe will be soone rotten . to whom i say , i would haue you to consider the state of your children , and the great measure of follie that is bound vp in their hearts , which the rod of correction only can driue out . . to knowe that if children get head while they are so , they are likely to hold it when they are stronger : note the speach of salomon , euen a child maketh himselfe knowne in his works , whether his worke be good and pure : that is , you may reade and gesse in a child how his course is likely to prooue afterwards : we reade of good children that became good men , seldome or neuer of wicked children altered : it is not more commonly then wickedly said , young saints old deuils ; but truer it is that seldome doe young deuills become old saints . . that it is the note of a fleshly minde in thee , to loue nothing but thine owne flesh in thy children , and to carrie no loue to their soules : nay , it is not loue but hatred which spareth the rodde : or call it loue if thou wilt , it is a cruell loue , cruell i say , . to thy child , . to thy selfe . . to him , because thou neglecting his timely correction ; the lord either causeth him to fall into the hand of the magistrate the father of the countrie ; or else takes him into his owne hand to controll , or else cut off : whereas thy rodde might haue giuen him wisdome , and thy timely rebuke might haue deliuered his soule from hell , that is , his life from the graue . . to thy selfe , for we seldome read , but that the darling child , was the sorrowe and shame to the parents ; according to that of the wise man , a child let alone to himselfe shameth his mother : and god hath most crossed his children , in their children best beloued , to teach them to loue all of them in good measure . neither in all this would i haue parents to prouoke or exasperate their children , as saul did ionathan : . both by an vniust commandement , to deliuer his friend , and an innocent to death : as . by an vndeserued reproach , calling him the sonne of an harlot : and . by a furious action , of casting his dart at him to slay him : which made ionathan rise and leaue him . neither yet doe i here exact the forfeyt of euery offence in the child ( as neither the lord doth of his children ) knowing that the child is the fathers owne bowells ; and that the parent after a sort suffreth with the child : and sometimes god himselfe threatneth , and forbeareth , and warneth his owne children : as exod. . . but yet this precept enioyneth parents so seasonably to breake their childrens corrupt desires , as that they be farre from disobedience , to god , or themselues : and therefore that is a worthy precept of salomon to euery parent , read according to the best translation , be thou great in the feruencie of thine anger in forgiuing a fact : that is , shew thy great indignation against that sinne , the correction of which , for the present thou forbearest , saying , that is , threatning , that if thou shalt deliuer him , thou wilt further punish him afterwards . and thus trayning them in obedience at home , it will become thy glorie , and their beautie abroad . whereas the cause that now they swagger , and are masterlesse abroad , is because they were neuer well mastered at home : and the reason why now in mans estate , perhaps vnder a faithfull ministrie , they are so incorrigible , is because in their youth they bare no yoke , were not inured with corrections . fathers affoarded no helpe to the ministers , by their good education , and therefore now good meanes cannot preuaile with them . verse . for a bishop must be vnreprooueable , as gods steward , not froward , not angrie , not giuen to wine , no striker , not giuen to filthy lucre . the apostle in the former verse , hauing spoken of those positiue vertues required in the priuate life of euery minister : in the former part of this verse he enforceth them by reasons ; and in the latter part reckneth vp many vices , from all which he must be free , if he will be vnblameable . the reasons are two , the former of which is included in the change of the name , a bishop : the latter propounded in a comparison , he is gods steward . in both which regards his care must be doubled , that he may walke vnblameable before his people . for the former of these , to vnderstand it the better , we must conside● two things : . the signification of the name : . the force of the argument . by the name bishop , he meaneth those whom before he called elders : and throughout the new testament it is indifferently giuen to all teaching elders , that is , pastors and ministers ; and so is here to be taken . a title well knowne in the apostles daies in the tongue then commonly vsed , to betoken a painfull office , and a diligent labour ; borrowed from such as are set in the watchtowers o● 〈◊〉 o● campes , to espie , and by a loud voice , or sound of a trumpet , or otherwise by a bell , or warning peece , to discouer and signifie , the approaching of the enemie : for such were properly called [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] bishops or watchmen : and from hence the name was by the heathen translated , to signifie such gods as they conceiued the patrons of their countries , or cities : yea by the spirit of god in the scriptures , to signifie magistrats ; so calling them , to put them in minde of that care and charge which heauily lieth vpon them . and yet more frequently and fitly , it is attributed to the pastors and teachers of the church . not onely the great pastor and archbishop of our soules , . pet. . . and the apostles , act. . . but to other pastors and teachers , who in so many places , as so many cities of god , are set as on a hill , to descrie , and with the voice of christ in the word , as with so many siluer trumpets at their mouthes , giue warning of those most cruell and fierce enemies , and spirituall wickednesses , which seeke the vtter subuersion of the church , the citie of god. and that thus the word must needs generally be taken in the new testament appeareth , phil. . . where the apostle writeth to many bishops in one citie philipi : and act. . . speaketh to many bishops in one citie of ephesus : and here the apostles argument , and context can admit no other acception . how this generall title came after to be restrained , it is not so pertinent , and profitable to discourse . the learned may see it in ierome vpon the place . as for my selfe ( as before i promised in the title of elders ) i mind not to trouble the peace of the church about names and titles . doctr. this very name fastneth vpon euery minister this maine dutie , namly , to keep watch in his charge ouer the soules of his people , & to discouer vnto them both gods affection vnto them , and their estate with god. thus the prophets beeing the bishops of the old testament , are called not only watchmen , ezech. . . and seers ▪ . sam. . . but gods trumpetters , isa. . . and their successors in the new testament are called not only eyes , and light of the bodie ▪ matth. . . but also voices ▪ as iohn baptist was the voice of the 〈◊〉 , mark. . . ioh. . . and yet the word considered 〈◊〉 the composition of it , betokeneth a more intent watchfulnes , instantly considering the wants , and necessities of the church for the seasonable supplie of the same : by feeding , and by ruling , which we read seldome separated in the scriptures . see act. . . heb. . . . tim. . . . pet. . . thus must euery minister whom the lord hath made an ouerseer of his people , watch their soules as those who must be counteable for them ; for if they die for want of food , and be famished ; or else for want of ordering , of admonition , reprehension , correction , and censures according to christs holy institution : there blood shall be required at the pastors hand : for looke what charge ahab had concerning benhadad ; the same hath euery minister concerning euery soule committed vnto him : keepe this man , if he be lost and want , namely by thy default , thy life shall goe for his life . see also ezech. . . . vse . . whence it will follow , that looke how vnfit blind , or dumb men are for a watchtower , so vnfit are vnlearned and vnpreaching ministers for their places . how can he be called an eye that hath no eye ? how can he be called a voice that is dumb ? how vnfaithfull is the sleepie watchman who that he may haue ease careth not to betraie an whole citie ? how dangerous are they both ? for if the eye be dark , how great is this darknes ? if the blind lead the blind , both fall into the ditch . by both of them vision faileth , and by both of them people perish . see for this purpose a notable allusion isa. . . . where the lord compareth his church to a flocke of sheepe : the priests and prophets to shepheards , and shepheards dogges : the enemies of the church to wolues and wilde beasts : and beeing offended with his people , he calleth all the beasts of the feild and forrest , to deuoure and rauin , that is , the chaldeans , assyrians , antiochus , and the romans ; by all whom they were diuersly oppressed ; and the reason is added because the watchmen were all asleepe the doggs were sleepie , and greedie , dumb and barked not : ease tooke vp some , couetousnes others ; and therefore no remedie , if those that should driue away enemies from the lords folds cannot be at leisure to espie the danger , but a fearefull spoile and destruction most needs befall such a people . which if it be so , then let euery minister stirre vp his watchfulnes and care , and though the faithfull discharge of his dutie cannot but purchase him the malice of many ▪ y●● let him be con●ent to make exchange of such freinds and freindship with the fauour of god , who as he hat● committed his flocke vnto him , ●o let him resolue and say to the lord as iacob to laban : i will feede and keepe thy sheep . in like manner let euery congregation to whom the lord hath giuen a pastor according to his owne heart , testifie their thankfulnes herein , in beeing contented to haue their waies looked into and spoken of , as well conceiuing the miserable estate of sheepe without shepheards ; not saying to the seer see not ▪ least that plague befall thē pronounced against the men of anath●th : praying also that the kingdome of god may come euery where , and his lightsome countenance shine on them that want such meanes , seeing their estate is such as hath great need of watchmen . secondly , from the force of the argument , namely , that he that is to be a bishop ouer others must of necessitie watch ouer himselfe , and his owne in priuate , note a generall rule to be obserued in all elections , and furnishing of any place and office : namely , that due respect must be had what gifts the office requireth , and those must be principally regarded in that person , that is to be placed in it : as for example , if the place require the tongue of the learned , seeke out for learned men : if wisedome , seeke out wise men : if grauitie , sobrietie , conscience , and diligence : seeke out for graue , sober , conscionable and diligent men : and thus the lord dealeth whensoeuer he placeth any man : if he haue a curious sanctuarie to build , he seeketh out some b●zaleel , some aholiab , or other , filled with excellent spirits of wisedome and vnderstanding , and knowledge to worke in curious works of gold , siluer , &c. if he set salomon to build a glorious temple to himselfe , he directeth him to send to hieram for a cunning man , a wise man , and of vnderstanding . if he be to bring his people out of egypt , he furnisheth a moses , and an aaron . if to take the land by fighting , he fitteth some valiant captaine , as ioshua : if to bring them out of captiuities , he raiseth some darius , or zerubbabel , or nehemiah , euen suiting persons vnto places : yea the sonne of god beeing to gather his church among the nations , and to plant his owne ordinances to bring men out of their nusled idolatry and gentilisme to serue the true god : if he had not aforehand considered the difficultie of the work , and accordingly furnished such as he dismissed for this purpose : how had it like euer to haue beene effected ? vse . the cause of all corruptions in elections , and designements to offices and places lyeth here , that men looke not to the qualitie of the place first , but ( beginning where god ends ) first at the man , either because he is a proper man for parts , and gifts of bodie and minde , or by such and such commended , or furnished to performe such expectations and contracts , or an auntient , or a kinsman , &c. this marres all , and often setteth fooles on horsebacke , when wise men walke on foote by them . let everie man whom it concerneth learne wisedome of god and his spirit here , which first inquireth into the place : and so in passing their suffrages in elections , thus reason ; oh this is a difficult matter , where haue we a fit man for it : if to choose a magistrate , this requires one able to execute the lords iudgements : where haue we a man of courage fearing god , and hating couetousnesse ? if a fellowe of a colledge , this requireth learning , iudgement , and one able at least to bring vp youth in knowledge and godlinesse , where shall we finde such an one ? but if a minister , oh this requires one able to build vp the bodie of christ , and who is sufficient for this thing ? the reasons hereof are , . the externall election of the church ought to follow the internall of the spirit : see . sam. . . . it euer argueth corruption , to preferre priuate respects before the publike good . . the ends of euerie calling are , . and principall gods glorie , . neerer and inferiour : . the helping of the communion of saints , . building of the church , which he who is likely most to preferre , is principally to be preferred . as gods steward ] here are likewise to be considered two things . . the signification of the word . . the force of the argument . first , the word implyeth thus much , that god is a great housholder , matth. . . that his house is his church , where he as a great personage keepeth his residence ; more stately and honourable then the court or standing house of any earthly king in the world ; in that herein he pleaseth to manifest his presence by his spirit , working in the word and ministerie : and as it is with other great houses , so the spirit of god speaketh of this , as committed not to one , but many stewards , who take the charge of it , to order and gouerne it according to the minde of the master , and vnto his greatest honour and aduantage . and these stewards are the ministers , so called . because as the steward in an house is to dispence all necessaries vnto the whole familie , according to the allowance and liking of his lord ; euen so the minister receiueth from god power to administer according to the necessities of the church , all the things of god , as word , sacraments , prayer , admonition , &c. . as the steward receiueth the keies of the house to open and shut , to lock and vnlock , to admit or exclude out of the house : for so is it said of eliacim , isa. . . euen so euery minister receiueth the keies of the kingdome of heauen ; to open , and shut heauen , to bind and loose , to remit and retaine sinnes , as matth. . . . as the steward sitteth not in his owne as an owner , or freeholder , but is to be counteable and to giue vp his bills monethly , or quarterly , when the master shall call for them ; so euery minister is to be counteable of his talents receiued , and of his expenses , and how he hath dispensed his masters goods . heb. . . they watch for your soules as they which must giue accounts . doct. from which similitude , we may learne that it is the dutie of euery minister , to see that he haue both the calling , and also the properties beseeming him , who is the steward of god. and for his calling , he must be gods steward : the lord must set him in this place of seruice so neere him ; or else he is but a theife and intruder : of whom it cannot be said , that the lord hath made him ruler ouer his house . the properties of gods steward are principally two , . wisedome , . faithfulnes . so we finde them in the place alleadged : who is a wise and faithfull seruant , whom the lord may make ruler ouer his house ? and first of the faithfulnes of this steward : as the cheife doctor of his church hath gone before in example , who was first appointed , and then faithfull vnto him that appointed him , heb. . . so is it required of euery minister of christ ; and disposer of the secrets of god , that he be found faithfull . now this faithfulnes standeth in , . distributing , . all , . his masters allowance to those of his houshold . for . he is called to be a distributer to distribute their meate vnto his fellow seruants , as it was the manner in those times wherin our sauiour liued , for the cheife seruant to deuide vnto the other seruants their portions of meate ; and this not as a lord ouer them , but as a superiour seruant with them : and the steward euery where is as the hand of this economicall bodie , to take in and giue out ; the which hand if it should not for ease or idlenes be plucked out of the bosome to feed the body , that bodie must needs starue and perish . . he must distribute his lords meate and allowance , according to his masters minde : that is , the pure word of god , without mingling or corrupting . wholsome food , not drawne out of the poysoned puddles of popish friers , or postillars , of poets , or philosophers , neither of his own or any other mens inventions or traditions : but out of the store of the prophets and apostles , which is a sufficient treasurie whence he may bring out abundance of things new and old . for herein the minde of the master must be the square of his seruant , who himself would not , neither suffer others to giue for bread , stones ; nor serpents for fishes : but as the master calling his seruants to emploiment , deliuereth them his own goods , so also calling them to accounts , requireth the returne and gaine of his owne . whence also euery minister is here called gods steward , and the dispenser of gods mysteries . who if he speake , he must doe it as the words of god : if he minister , he must doe it as of the abilitie which god ministreth : if he haue receiued the gift , let him minister the same gift as a good disposer . and thus speaking , ministring , and dispensing , he shall be acknowledged a steward only , and not a lord ; an instrument , and not the author of the food he breaketh : and thus shall men depend not vpon man , but god for the food and life of their soules : and thus in all things shall god be glorified . such faithfull stewards were the apostles : paul deliuered to the corinths what he had receiued of the lord : and iohn in the name of all the apostles , . ioh. . . that which we haue heard , seene with our eyes , and with our hands handled , declare we vnto you . and , we preach not our selues , but the lord iesus , and our selues your seruants for iesus sake , . cor. . . and if we cast eie vpon the arch-type and vnfailing patterne of all faithfulnes , we shall clearely see that herein he approoued his faithfulnes to him that appointed him : for his whole doctrine , himselfe affirmeth it was not his but his fathers , ioh. . . and that he gaue to his disciples , and so by them to all beleeuers , the words which his father gaue to him , ioh. . . and for his workes , he did nothing of himselfe , but as his father taught him , ioh. . . and for both , he set himselfe an inimitable coppie vnto all the seruants of his house . moses indeed was faithfull in all the house of god as a seruant , and herein his faithfulnes appeared , that he did and caused all things to be done in the tabernacle according to the patterne : but christ as the sonne , was faithfull not in anothers , as moses was , but as a lord in his owne house , goeth before moses and all other his seruants . . he must distribute all his masters allowance , else is he a theife and an vniust steward . he must keepe nothing backe , but deliuer the whole counsell of god ; and then if any within the house die for want of meate , the fault is not in the steward , who measured them out their portion ; and deliuered faithfully that whole truth of god necessarie to saluation ; but their blood is vpon their owne heads , in that they refused that food which the steward dispensed vnto them . all which branches of faithfulnes if they be not performed , assuredly the day commeth wherein the vnfaithfulnesse of euery such offender shall be discouered . many eyes are vpon thee for the present who art vnfaithfull in gods house . satans eie to accuse thee , the eye of thy owne conscience to condemne thee : gods eye to reuenge thy sinne vpon thee : all these eies are waking inough to discouer thee ; yea as many voices in that day of the lord shall be lifted vp l●ke so many trumpets against thee , who by vnfaithfulnes hast wrōged so many : oh that men would remember & before hand consider what a fearefull cry and loud noise , the voice of the blood of whole townes , and congregations perished and famished for want of the food of their soules , will make in the eares of the lord , crying for vengeance against idle , and nonresident ministers , whose sinne shall not be hid , if either such watchfull eyes , or such loud voices can discouer the same . secondly , this steward of god must be wise as well as faithfull : this wisedome standeth principally in two things . . in a wise forecast and prouision of necessaries before hand , that he may be able to bring out of his store such things as the necessities of the house shall require : together with a plotting and contriuing to put forth his masters goods to the best profit : for else although he intend neuer so much faithfulnesse , yet shall he not avoide the accusation of a waster of his masters goods . . in a wise dispensation of things so prouided ; and this . in due sort . . in due measure . . in due season . first , in due sort , prouiding courser meat to seruants then to sonnes : stronger meat for men of yeares then for children . no wise steward would set milke before strong labourers , and beefe bones before sucking children : so the minister as a wife steward must consider the age of men in christ , whether men be weake or strong christians ; and accordingly apply himselfe to feede them with milke , or lead them to stronger meat : so whether he be to deale with men wicked or godly , that he may set courser meate of threats and iudgements before the former ; and finer and sweeter dainties of promises and blessings before the latter : so also whether they be sicke or sound , that if they be diseased or of sicke consciences , he may heale them ; if dangerously wounded by satans temptations he may salue them ; if broken hearted he may helpe to bind them vp . which point of wisdome where it is wanting or neglected by the minister , he laieth himselfe open to that fearefull woe , ezech. . . secondly , in due measure , some neede more promises some more threatnings , he must be wise not to exceed the measure in either ; for thus he shal make such wanton who should rather be kept vnder , by speaking peace to whom it belongeth not ; as also make their hearts heauie and sad , whom the lord would haue lightened and comforted . and this is made the worke of the faithfull and wise steward to giue euerie man his portion , both for quantitie and qualitie . thirdly , this portion must be giuen in due season : this due season the apostle hath expounded to be in season , and out of season , that is instantly , importunately , watching all good occasions hereunto ; not once a quarter , nor once a moneth , nor so often as men shall say they neede , who for most part haue lost their stomacke and appetite hereunto ; but euen so instantly , as his master can neuer come but he may find him so doing , luk. . . and blessed shall onely such seruants be : whereas on the contrarie , if the master shall command to giue his family their daily meales in order , and the steward of the house should giue them but one meale in a moneth , & so starue vp his lords seruants , were he not worthy to loose so many liues , ( if he had so many ) as he suffered to perish by staruing them ? vse . . the papists mistake this calling , who in the ordination of their preists , make mention of offering , massing , and daily sacrificing , but not a word of this maine dutie of feeding , distributing , and dispensing , which is the proper worke of a steward . . this doctrine sheweth what a square and furnished man he had neede be , who must stand vnder such a burthen as this is , which made the apostle aske the question , who is sufficient for these things ? not euery one that can runne and ride , or can make meanes to get a liuing , nor he that cannot deuise waies inough riotously to wast the churches patrimonie ; but such as are fitted with the calling of god , and gifts of faithfulnesse , and wisdome : let our sonnes of the prophets consider what they are to be called vnto , and apply god by their prayers , for their fitnesse thereunto . . let people hence learne how to esteeme of ministers ; euen as of gods stewards , . cor. . . let men so esteeme of vs , &c. neither too highly , least gods glory in the ministerie be obscured ; nor too basely , least the ministerie it selfe be contemned . they are not the light , but such as testifie of it : not the authors , but such as people must seeke vnto , and depend vpon for the food of their soules : that looke as when the famine was ouer the land of egypt , ioseph opened all the kings storehouses , and sold to releiue the egyptians : euen so must the ministers in time of spirituall dearth , set open the lords granaries to releiue his people from the famine of their soules . thus this title teacheth men to conceiue of their ministers , as the dispensers of mysteries , which are things otherwise hard to come by : and disposers of the manifold graces of god , . pet. . . the steward we know hath all things vnder his hand , and holdeth them vnder locke and key , so as without him no man can come to any thing . but how many thus esteeme of them ? the silly sheepe dependeth on the sheepheard , for else could they not sold , feed , and fende themselues : yea the oxe and asse knowe their owner , and cribbe : but men generally are without vnderstanding to acknowledge these feeders . . let men learne with more diligence to attend on the ministerie , and not be satisfied , till they haue the whole counsell of god necessarie to their saluation , reuealed vnto them : let them call vpon their stewards and vrge them to faithfulnes . there is no seruant but he may & will look for that whole portion which he knoweth his master alloweth him ; and cannot abide that the steward should gain any thing by him : oh that men would call for their portion in heauenly things also , or that they would receiue it , beeing forced and thrust vpon them . but the lord seeth the contempt of this manna , and therefore he hath withdrawne it from many places : and in other haue made it to rotte and consume , euen in the mouths of many , to their further hardening and damnation : and yet withholdeth it from many people , who are not wise-hearted to enquire after it ; who if they could call vnto the lord with faith and feeling of their want , that grace of his which feedeth the verie rauens when they call vpon him , would furnish them with a seasonable supply . the second thing in this similitude to be considered , is the force of the argument , which is this ; that because euery minister is called to a place so neere the lord as to be his steward , therefore he must be vnblameable . where we haue the ground of another instruction . doctr. euery man as he is nearer vnto god in place , must be so much the more carefull of his carriage : that he may both resemble him in his vettues ▪ dignifie his place , and walke more worthy of him that hath drawne him so neare himselfe . besides that , euery master looketh to be graced by his seruant : and much more will the lord be glorified , either of or in all those that come neere him , lev. . for as the master quickly turneth out of his doors , such disgracefull persons as become reprochfull to the family ; euen so the lord knowing that the infamous courses of the seruant , reacheth it selfe euen to the master , turneth such out of his seruice , which are the iust subiects of reproach . whereof we haue an excellent example in ezech. . . to the . for the levites which had serued before idols , were thrust from the ministery of holy things ; yea although they were of the house of aaron , yet could they neuer be receiued into the preists office to come neare the holy place , but at most must keepe the doores , or do some other inferiour seruice : so as such as come neare vnto god , whether ministers or professours , may not say , they do but as others do ; much lesse as many seruants abuse their princes , or lords cloth to the priuiledge of their disordered courses , and to face out their bad matters : but the seruants of this house , as they must haue a speciall representation of the image of their master ; so may they not doe many things which are lawfull for other men : the priests , who must come into the inner court , may not marrie widowes but maids , nor such as were diuorsed , verse . both which were lawfull inough for others . vse . . let euery minister make this vse , in considering the excellencie of his calling aboue others . when he shall beginne to say in himselfe , with ioseph , there is none greater in the house then i , follow the matter as he did : shall i doe this sinne ? shall i sort my selfe with wicked persons in wicked practises ? shall i defile my selfe with vnlawfull stolen pleasures ? so should i be a swearer ? a tauerner ? a drunkard ? a riotous , perfidious , idle , or vncleane person ? seeing my master hath thus aduanced me , how can i do this ? god forbid i should thus sinne against god. i am the steward of gods house , and it is for the honour of god , to haue the steward of his house vnblameable : my place is to blame and censure all disorders in the family , and can my selfe be so disordered . see and consider an excellent example in nehemiah , when he was warned by a prophecie ( though a false one ) to flie into the temple for his life from before his enemies : he answered , shall such a man as i flie ? this were neither glorious to god , nor honourable to my selfe : he set me about this busines , and he can and will deliuer me : and my selfe am the captaine , and set ouer all the people , and can i flie ? who is it that beeing as i am , would goe into the temple to liue : the fact then beeing in this , and other respects , against the law of god , and against my conscience , i will not for the sauing of my life do it . vse . . euery professor of the gospel , beeing drawne much neerer vnto god , then the common sort of men , must endeauour to walke worthy of god , colos. . . and worthy of the calling to which he is called , eph. . . namely , both the generall calling of christianitie , which must be beautified and adorned : as also the speciall calling and condition of life , vnto which the lord hath disposed him : for euen that must be holily and wisely managed . and such force hath this reason drawne from our caller and calling , to mooue beleeuing hearts to watchfulnes ouer their waies , as that the apostles most frequently vrge it vpon christians : as where we are commanded to be holy , because god is holy : to walke in the light , as god is light : to walke in loue , as god is loue : to walke in the truth , as god is the truth ; by all which , and many moe like precepts , what else is enioyned a christian man , but that the life , the nature , the goodnes , and holines of god reuealed in christ , be the example and direction of his life and course : for this is the walking worthy of god , to which we are exhorted by this argument , because he hath called vs , . thess. . . and further , if we consider vnto what we are called , the same place of the apostle sheweth , that we are called to be very neare vnto god : walke worthy of him that hath called you , to his kingdome and glorie : to a kingdome ; we were indeed farre off , alients , and gentils , and very despicable , without all hope : but now are called to participate in another manner of kingdom then that of great king ahashuerosh , to which poore hester was called : and seeing many may be in the court of a prince , and yet some of them abide in baser offices , and not many of them glorious , or gracious , as the queene , and children are : god hath called vs to a kingdome and glorie ; that with the residue of the church , we might become his owne spouse , and so partake of his own glorie and maiestie . now how much are such beggars as we , ( called to such aduancements ) bound to walke worthy of such a condition , as to which in christ we are called ? . let euery professor consider , that the falls of such as are nearer god , more dishonour god , and more hurt the church , then grosser sinnes of other men , and therefore the lord can lesse beare their falls vncorrected . dauid tooke it more heauily that such as did eate bread at his table should despise him , then others further off : and that absolon his owne bowells should seeke his life , then that shemei should raile on him . professors of christ must thinke that they dip in the same dish with christ , and therefore they of all should be farre from dishonoring him . which one consideration , should enforce them the rather both to sorrow for sinne past , and breaking off sinnes present ; as also the preuenting of sinnes for time to come . . whereas salomon saith , that the righteous falling before the wicked , are as a corrupt well , and troubled spring ; that is , they trouble , offend , and after a sort poyson many : let the godly be more carefull to make right steps vnto their feete : and the rather in these daies , which so much the more call for our watchfulnes , by how much the wicked are more ready maliciously to disgrace our profession : that before we shall go away vnreprooued , they can cast reproaches on vs for well doing : yea and for our sakes , euen vpon ciuill conuersation , often in such as haue no grace , neither shew , or substance of religion in them . and therefore seeing we are so sure to suffer , let vs be sure we suffer not as euill doers . not froward ] now followeth in the rest of this . verse , the enumeration of the vices which must be farre remooued from that man , who is to be chosen for a minister , that he may be vnblameable : and they are fiue in number : . frowardnes : . anger : . wine bibbing : . contention , and fighting a fruit of it : . couetousnes . the first of the fiue , is frowardnes . the word signifieth one wayward , stiffe , inflexible , stubborne : and carrieth with it two properties ; the one , that such a one pleaseth himselfe , yea setleth , and resteth himselfe wholly in his owne inuention , counsell , opinion , or action : the other , that waywardly and peeuishly he reiecteth , and despiseth others in their opinions and actions : an instance of which we haue in nabal , who was so froward as their was no speaking to him , so hardned he was against all counsell or perswasion . doctr. frowardnesse in whomsoeuer , is a matter of euill report , and such a spot as must not appeare in him , who is to be chosen a minister . reasons . . it is the mother of errour in life , and doctrine , yea of strange opinions , scismes , and heresies themselues ; and it cannot be otherwise , seeing the eare of a selfe conceited person , is shut against all counsell , without which , thoughts come to nought ; as where many counsellers are , is stedfastnes . and as euery where almost the wicked man is termed a froward man , and a wicked and vngodly heart , a froward heart , so is it generally true which the wise man obserued , that such a froward heart can neuer finde good , but euill and woe cleaueth vnto it : and therefore dauid when he would shut the doore of his soule against much euil , said , a froward heart shall depart from mee : i will not know , that is , affect , and act euill . . whereas men thinke it a note of learning and wisedom , not to yeeld an inch in any opinion they take vp , the spirit of god brandeth it , with a note of folly : and it is no other then the way of the foole , which seemeth good in his owne eyes . indeed neither minister nor ordinarie christian , may be as shaking reeds , tossed hither and thither with euery blast of winde ; but yet is it a wise mans part to heare and trie , and not stick to his owne counsell ; as a man wiser in his owne conceit then seauen men that can giue a reason : for there is greater hope of a foole then of such a one . . there are many necessitudes and occasions betweene the minister and people : he must admonish the inordinate , raise with comforts the afflicted , restore those that are fallen , and set their bones againe tenderly by the spirit of meeknes : and priuately encourage those that do well . againe , they must consult with him , aske him sometimes of his doctrine , lay open vnto him their greife , as to their phisician vnder christ , and seeke for particular direction in speciall cases from him : in all which and many moe mutuall duties , they may not by this inordinate humor be deterred , and hindered : but rather with all meeknes and lenitie be allured , louingly enterteined , and contentedly dismissed from him . vse . this doctrine may be profitably applyed both to mnisters and people . the minister must learne to be . docible , . affable : the former fitteth him to learne of others , the latter to teach others : for none can be apt to teach others , who is not apt to learne of others : and in the minister especially a tractable and teachable disposition , is a singular inviting of others by his example , more easily to admit his teaching , whether by reprehension , admonition , or howsoeuer . elihu ioyneth learning and teaching together , let a man of vnderstanding tell me , let a man of vnderstanding hearken vnto me : and euery one will thinke it fit , that young ioshua should minister vnto moses , young samuel to eli , elisha to eliah , baruch to ieremie , titus to paul ; yea the disciples to christ ; & thinke it vnreasonable that the blind should offer to lead the blind . but this is the fault of many ministers , that conceiuing they are now fitted to teach others , they disdaine to be taught by others , and thinke it too base for them to heare such as they conceiue meaner and weaker in gifts then themselues : whom i wish they would remember what a dangerous thing it is to haue the faith of god in respect of persons , and to receiue the word as mans word , and not as gods whose indeede it is . . that the apostle peter thought it meete that euen such as had knowledge , and were stablished in the present truth , should be put in remembrance of such things as they knewe , and stirred vp to the practise of them . . that all haue not the same gifts , nor the same gifts in the same measure , that no man might say of any mans gifts , i haue no neede of them : ioseph can expound a dreame when he heareth it , but daniel can declare a dreame which the king hath forgotten , and expound it also , which is a double knowledge : yea , that iethro in some things may see more then moses , and naamans seruant more then himselfe . as for the other vertue opposed to frowardnes , namely , affabilitie , which teacheth to entertaine the talke of others with signification of our good will vnto them in our speaches and gestures , it is a great grace , and a profitable ornament in a minister , that can graciously and wisely weld it . . so hearers ( seeing frowardnesse is such an impediment to instruction ) must learne to cast it from them : which in many ( otherwise well affected ) is a disposition hard to please : in some making them seldome contented with the paines , matter , or manner of their ministerie : but hauing a bed in their braine of their owne size , whatsoeuer is longer they cut off , whatsoeuer is shorter they stretch and racke it , for their owne o●inions may not yeeld , not knowing to giue place to better . others are secure , and therein growne froward against the word : beeing mourned vnto , they weepe not : beeing piped vnto , they daunce not : if their minister be a companion , they reiect him as he is , if he be not , he is too austeere and too precise : yea , numbers are so superstitiously froward , and so setled in their superstitions and olde customes , that let the minister speake out of the mouth of the lord , they say plainely they will not heare him , as the iewes did against ieremie : oh that the tractablenes of our people were so come abroad , as it might be both their owne praise , and their ministers ioy ; whereof we should soone see fruits wel beseeming the people of god : for while it attributeth vnto god , his truth , and men teaching it that authoritie which is due vnto them , it freeth the minde from ignorance , deliuereth from the bands of delusion and errors , and openeth a large entrie into the treasures of wisedome . not angrie ] quest. is it not lawfull for a minister to be angry at all ? answ. we must knowe that all anger is not condemned in scripture . for . anger is a naturall affection , which may be vsed as wel as others , both calmely and in heate also , of holy men in an holy manner : as moses the meekest man in the earth , as appeared both by the lords testimonie , as also by bearing such reuiling speaches of his brother and sister , numb . . yet is he said to be verie angrie , yea his fierce anger caused many to be slaine , exod. . . the prophets and apostles were verie angrie oftentimes , and therefore commended , as phineas : and paul calleth the galatians , foolish galatians : nay , christ himselfe is said to be angrie , mar. . and called peter , satan , matth. . . it is an affection commanded , eph. . . and , eccles. . . anger is better then laughter : so as it is sinne , not to be angrie against sinne . . when the scriptures condemne anger , they vse such restraint , as that the sinne of it , rather then it selfe as sinne should be condemned : as matth. . . whosoeuer is angrie with his brother vnaduisedly , shall be culpable of iudgement ; yea , and when we are commanded to be angrie and sinne not , it is plaine that not anger , but the sinnefulnes of it is condemned . quest. in what respect then is it here prohibited ? ans. so farre as it is not rightly grounded , or not rightly bounded and moderated : for in the right ordering of this affection diuerse offend diuersly . some there are who are not so soone mooued to anger , but being so , their anger is bitter and long abiding , the passion working in them as fire doth in yron , which is long in heating , and longer in cooling . some are implacably angrie , whose patience beeing once mooued and broken , they are hardly euer reconciled : the passion in these is as fire hid in some mouldring matter , but neuer bewraying it selfe , without the ruine and wast of the thing it hath caught : neither of these two rightly bounde their anger , but it resteth in the bosome of fooles . there are a third sort of men , who are easily ouercome of the passion , not mooued hereunto vpon iust cause , as when gods glorie is impaired , or the cause waightie : but suddenly for euerie trifle , and vpon euery dislike , whose passion worketh as fire in stubble , soone in and soone out : these are here noted in the word vsed by the apostle , men of short spirits , so hastie , and ●eastie as they seldome looke to the right grounding and footing of this affection . the thing then here condemned , is not so much anger , as hastines to anger , which is a disorder not onely reprooued in the minister ( for euerie where it is a vice ) but salomon speaketh generally to all , bee not of an hastie spirit , to be angrie . doct. hastines or pronesse to anger is a great enemie vnto the ministerie , and such a blot as may not appeare in him , who is to be admitted into that calling : which proposition must not so be vnderstood , as that euerie hastie man is to be debarred from the ministerie ( for this infirmitie will dwell with the best ) but sheweth that he that ordinarily is so fierie and furious , as euen small trifling occasions inflame him ; and herein is so farre from crossing and curbing his corruption , as that he rather followeth and fostereth it : this man is vtterly vnfit for the ministerie . for . whereas a minister ought to be a man of iudgment , knowledge , and vnderstanding ( for these are most essentiall vnto his calling ) yea , a man of such wisedome , as whereby all his actions ministeriall and common should be ordered ; this flashing anger ouerturneth for the present , yea and drowneth all his iudgement : for what other is it then a little furie and a short madnes ? which the wise man had well obserued , when he said , that whereas the wise man ordereth all his works with iudgement , anger resteth in the bosome of fooles : and where it resteth it ruleth , so as there is no place for wise deliberation ; but a rash carriage of matters according to the heate and headie violence of the distempered affection . not vnfitly therefore doth the same salomon note , that he that is slowe to wrath , is of great wisedome , and that he that is hastie to anger , committeth folly . secondly , the pestilent effects and fruits of anger , and the naturall daughters resembling the mother are such , as in a minister of all men are intollerable : as , swelling of the minde so high , and so full , as there is no roome for good motions , and meditations ( which should wholly take vp the ministers heart ) to dwell by it : the often arming of gods enemies , and harming and wounding of his friends : for anger is cruell , and wrath is raging : it cares not for any , nor spares any that come in the way of it ; for who can stand before enuie ? and from this indignation of heart proceede vsually , impietie against god , for all prayers and parts of his worship are interrupted : contumely against men , for the bond of loue is broken : clamor of speach , violence of hands , temeritie of actions , late repentance , and many moe such symptoms of this desperate disease : for he hath lost all the bridle and moderation of himselfe : i had almost said his reason , for i thinke salomon saith no lesse , affirming that such a man as cannot refraine this reuengfull appetite , is like a citie broken downe , and without wals . now what gouernement is he worthy of , especially in the church of god , that ordinarily looseth all the gouernement of himselfe . thrirdly , the minister standing in the roome and stead of god , ought ( if he would resemble him ) to be a mortified man : for till he haue put off this filthie fruit of the flesh , can he neuer liuely expresse the vertues of god , who is a god of patience , meekenesse , much in compassion , slowe to wrath : and much lesse can he fitly stampe and imprint that part of his image on others , yea or teach them to withstand such hote and hastie affections , which so suddenly surprize and enflame himselfe . fourthly , as the minister is to be a meanes of reconciling god vnto man , so likewise of man vnto man , which commendable dutie an hastie man can neuer to purpose performe : nay rather be stirreth vp strife , and marreth all : whereas salomon obserueth , that onely he that is slowe to wrath , appeaseth strife : for this vnrulie passion will disable a man to heare the truth of both the parties indifferently , nor abideth to heare the debate , but it will be thundring threats before time serue to take knowledg of the matter . fiftly , this vice preiudiceth all his ministeriall actions . . in his owne world . for the minister shall often meete in his calling with those both at home and abroad , who in many things are farre different from him both in iudgement and practise ; yea some of weakenes , and others of obstinacie , lothing euen his wholesome doctrine . now his calling is , and consequently his care should be , to gaine these to the loue and liking of the truth : to which end he is not presently to breake out into anger ; for thus he sets them further off , and scandalizeth such as otherwise he might haue wonne ; no more then the physitian is or may be angrie , though the weake stomacke of his patient , loath and cast vp his wholesome physicke ; for that would set the patient into further distemper : but such must be restored by the spirit of meekenesse . . in his peoples hearts , by alienating their loue and affection , which are easily worne away with the distastfull fruits of this hastie anger : let him instruct , admonish , reprooue , euery one findeth this euasion , one he doth in anger , an other not in loue , and so his whole worke is lost and become fruitlesse : whereas by louing vsage hee might haue pearced his people with a permanent and lasting affection , and wonne better entertainement to all his proceedings . vse . . all this must teach the seruant of the lord , to be gentle to all men , apt to teach , suffering the euill , and instructing with meekenes the contrarie minded . where the apostle seemeth to conclude him not to be apt to teach , who is not inclined to a gentle and meeke disposition ; not that they are to shewe irreligious mildnes in gods matters , nor to exercise such patience as can beare all things , nor such lenitie as men should be flattred , or endured in their sinnes . for there is a vice which shrowdeth it selfe vnder the maske of a vertue , and that is a stockish senselesnes , or a sufferance of any euill , without any great sense of it , condemned in the angels of the church of thyatira , suffering the woman iesabel , and of pergamus suffering those that maintained the doctrine of baalam , and of the nicolaitans . but such a patient nature is required , as was in the pastor of the church of ephesus ; i know thy works and patience , and that thou canst not endure and beare with them that are euill : but thou hatest the doctrine of the nicolaitans , which i also hate . the minister then must be patient and suffer the euill : but what , when he heareth them floute at the word , blaspheme , raile on the ministers ? no : but he must instruct them , and so farre onely vse meeekenesse as may lead them vnto amendement : so were the apostles , gentle as a nurse with her little ones , tenderly handling them , but not suffering them to harme or mischiefe themselues . vse . . seeing anger is not only an enemie to the ministerie in the minister , but in the hearers , let such as are swift to heare , be slow to wrath , as beeing a great enemie to a teacheable minde ; causing men to cast-off all such instruction as commeth neare them , or wageth warre against any affected lusts . and this not onely it doth in the wicked , but often in the godly themselues : as asa ( otherwise a good king ) yet was wroth with the seer , and put him in prison . and true it is , that rash anger against the teacher , neuer accomplisheth the righteousnesse of god , but causeth men to cast off the care of that righteousnes which god in the ministerie enioyneth and vrgeth vpon them . wherefore laying apart all filthines , and superfluitie of maliciousnesse , let vs receiue with meeknes , that is , with silence , moderation of mind , and teacheablenes , the ingrafted word : for vpon whom else can that holy spirit of god rest , but vpon the humble and meeke ? and none but these doth the lord teach in his way . vse . . let no man minister , nor people giue place to this vnruly and troublesome affection of rash anger , which must be pleased in euery thing , be it neuer so vniust , or else the whole man is enflamed with the vnnaturall heate of this raging feuer of the mind . the truth of which appeareth in abner , when ishbosheth king of israel asked him , why he so boldly went in into his fathers concubines : what , faith he , am i a doggs head , that thou shouldst say thus vnto mee ? and yet euery man saw the vnrighteousnes of the action besides himselfe . besides that , the dangerous fruits of it are daily discouered in suddaine quarrells , and barbarous mischeifes . notorious was the effect of it in theodosius , otherwise a good emperour , who vpon occasion of a seditious tumult , wherein a few of his officers were slaine , called all the citizens of thessalonica into the theatre , as though he had had to shew them some solemnitie : and there commanded his souldiers to fall vpon them , and slew of them both innocent and guiltie , to the number of about seauen thousand : for which fact ambrose excommunicated him , and brought him to publike repentance and humiliation . how cursed was the rage of simeon and levi , who most treacherously and barbarously , for one offender , brought so much innocent blood vpon themselues ? how fearefully did dauid forget himselfe , in vowing the death not of nabal only , who was churlish towards him , but of all his guiltles family , who were so well affected towards him ? obiect . oh but i am of such a nature that i cannot but be angrie : would to god i could bridle mine hastie anger . ans. . a christian must haue more then nature in him : grace must teach him , when , and how , and how long to be angrie : it breaketh not meeknes for trifling occasions , but in causes of importance , especially in case of gods dishonour ; in our owne great damages of name , goods , or estate ; and the iniuries of others , especially the saints of god : in all which cases the scriptures are plentifull in examples . againe , grace must moderate anger , and suffereth it not vpon any pretext to degenerate into rancour and malice : not to wrack it selfe vpon the person , but the sinne : nor for one person to hate any other , ( as commonly for the weaknes of some one professor , all are hated ) nor to puffe vp , but to humble himselfe in the weaknes of another ; nor to reioyce , but sorrow in their falls ; nor to reuenge , but compassionatly to correct , considering himselfe . and for the time , grace suffereth not the heart to giue place to the deuill , nor the sunne to set vpon our wrath , much lesse to make it our bedfellow . . the meanes to bridle and staie this rash and vnaduised anger , stand partly in meditations , partly in practises . for the former : . meditate on the prouidence of god , without which not the least greife or iniurie could befall vs : for euen the least is a portion of that cup which gods hand reacheth vnto vs to drinke of . and this would be as water to quench this inflammation : as may be seene in dauid , when shemei railed on him , god hath bid him rayle : and iob looked not at the sabeans and theeues , but the lord hath taken away , blessed be his name : and ioseph accused not his brethren , but comforted them after their fathers death , and said , the lord sent mee into egypt before you . . on the patience and lenity of god , who with much mercie suffereth vessells ordained vnto destruction . how long did he suffer the old world ? how loath was he to strike , if in an hundred and twentie yeares he could haue reclaimed them . and adde herunto the meeknes of our lord iesus christ , who hath commanded vs to learne it of him : his voice was not heard in the streetes : a bruised reed he would not breake : how long bare he with iudas , beeing no better then a deuill within his family ? that euen when he was meditating his sinne , he was loath to discouer him plainly to be the man ; but hee that dippeth with mee , and one of you shall betraie me ; not expressely noting iudas : and when he was acting his sinne , christ refused not to kisse him , but called him freind , and vttered such words , as might haue wrung out not teares , but blood , out of the most rockie heart of any , but the sonne of perdition . . on the vnbounded measure of gods mercie , whose vertue his child must endeauour to expresse . god forgiueth to that man which iniureth thee much more then thou cansts ; he forgiueth him infinite sinnes , and canst not thou passe by one offence ? and thou hast more reason , for thou knowest not his heart , nor his intention ; it may be he meant better vnto thee : neither art thou acquainted with the strength of his temptation , which perhaps was such as would haue ouerthrowne thy selfe ; nor the reason why the lord suffereth him to be ouercome , and fall by it . and yet if all this cannot bridle the headines of this vile lust , apply this mercie of god to thy selfe : thou standest in need of a sea of gods mercie , for the washing of so many foule offences ; and wilt not thou let one drop fall vpon thy brother , to forbeare , and forgiue in trifling wrongs . . vpon the danger of retaining wrath , which is an high degree of murther : thou praiest to be forgiuen , as thou forgiuest : the promise is , forgiu● , 〈…〉 you : the threatning is , that iudgement mercilesse shall be to him that sheweth not mercie : and be sure that what measure thou metest vnto others , shall be measured to thee againe , and returned into thine own bosome . and for the practises : . in thine anger , make some delay , before thou speakest , or dost any thing : which point of wisedome , nature hath taught her clients to obserue . that of socrates to his seruant is better knowne then practised , i had smitten thee , but that i was angrie : and memorable is that answer of athenodorus to augustus , desiring him to leaue him some memorable document and precept , aduised him that when he was angrie , he should repeat ouer the greeke alphabet before he attempted any speach or action . but although this be a good meanes , yet will it be to no purpose , without the heart be purged of disorder . . apply to thy heart by faith the death of christ , to the crucifying of this lust of the flesh : nothing else can cleanse the heart but the blood of iesus christ , who as he was crucified , so they that are his haue also crucified the flesh and the lusts of it . . after the inward disposition vse outward helpes : as , . auoide occasions , as chiding , contentions , multiplying of words , which though they be winde , yet doe they mightily blow vp this fire . . depart from the companie of the contentious , as iacob from esau , and ionathan avoided the furie of his father , by rising vp and going his way . . driue away with an angrie countenance whisperers , tale-bearers , flatterers , who are satans seedesmen , by whom he soweth his tares euery where ; and his bellowes by whom he bloweth vp these hellish sparkles , desirous to bring all things into combustion and confusion . . pray for strength and grace against it , especially for the contrarie vertues , of humilitie , meekenesse , loue , and a quiet spirit , which is of god much set by : and hauing obtained strength and victorie against the assaults of it , forget not to be thankefull ; but breake out into the praises of god , as dauid when he was turned backe from his rash vowe of destroying nabals familie , could not containe himselfe , but testified the gladnes of his heart in these words . blessed be the lord which hath sent thee this day to meete me , and blessed be thy counsel , and blessed be thou which hast kept me this day from comming to shed blood . not giuen to wine ] in this precept the apostle prohibiteth a vice , which is as great a let vnto ministeriall duties as any other , namely , the drinking of wine and strong drinkes : for vnder one kind all the sinnes of that kind are forbidden . wherein all vse of wine is not inhibited the minister , it beeing a good creature of god , and pure vnto the pure : and in w●●kenes of the bodie , or griefe and heauines of heart ▪ permitted to his chearing and 〈◊〉 : 〈…〉 vnto them that haue griefe of heart , and let him drinke that he may forget his miserie . and timothie himselfe may and must drinke a little wine for his health sake : yea and besides this case of necessitie , it is not vnlawfull for a minister sometimes to take his more free libertie herein , for his honest delight and pleasure : as in christian and religious feasting , at marriages , or other meetings of friends : seeing christ himselfe at a mariage feast , not onely not prohibited vse of wine ; but by his first miracle of turning water into wine , furnished the same with great plentie and abundance . but here these rules must be obserued . . this free and delightfull vse , must not be ordinarie and customable . . the heart must alwaies be watched , that it be not oppressed , nor made heauie to godly duties , luk. . . . iosephs affliction must not be forgotten , amos. . . the thing therefore condemned in the precept is , when a minister is giuen to the wine , a quaffer , or a wine bibber ; one that sitts at it with pleasure swilling in wine or strong drinke , and such a companion as the prophet speaketh of , who continueth at the wine or beere til it inflame him . a vice which in common men hath many woes denounced against it in the scriptures , but most hatefull in a minister , as it is also the greatest let to the faithfulll performance of ministeriall duties : both which the lord himselfe hath prooued true , in that one strange iudgement inflicted vpon nadab and abihu : vpon occasion of which , the lord maketh a generall lawe , that seeing they ( as some thinke ) in their drunkennes , had offered strange fire , and were burnt with fire : whosoeuer therfore should come to minister before the lord , should vpon pain of death carefully avoid all lets and hinderances , whereby they might be vnfitted vnto their dutie and seruice : all which by synechdoche are comprehended vnder that one kind of wine , & strong drink ; as those which most disturbe the minds and senses of men frō their duties . and where our apostle affirmeth that gods steward may not be giuen to wine , nor a striker , what else doth he then second that of our sauiour in the parable teaching , that of all men the steward may not sit with drunkards , nor smtie his fellow seruants . reasons . . to be addicted to the wine or strong drinke , taketh away the heart , hos. . . that is , troubleth the vnderstanding , confoundeth the senses , and equalleth a man to the bruit beast without vnderstanding : and thus disableth the man of god in all the practise of his calling . as the wise man therefore saith , prou. . . it is not for kings to drinke wine , nor princes strong drinke , least he drinke and forget the decree , and change the iudgement of the children of affliction : so much lesse is it for the minister and pastor set ouer gods people , least he forget gods decrees , & change his iudgements , as aarons sonnes did . and hence is it that the lord deliuereth a double reason of that former lawe , both to the same purpose . . from the end : aarons sonnes might not drinke wine or strong drinke , that they might be able to put difference betweene the holy and vnholy ; cleane and vncleane : and so rightly discerne of the seueralls of their charge . . that they might teach the children of israel all the statutes of the lord : herein implying that if they did not carefully abstaine from wine , they could not but be interrupted in both these . to the same purpose may we obserue howe aptly the apostle ioyneth these two precepts together , vnderstand what the will of the lord is : and , be not drunke with wine : for commonly such as giue themselues ouer to this lust , are by the lord , giuen vp to sottishnes , that what gifts they haue had are withered and taken from them : of which , examples are too frequent . secondly , this sitting at wine calleth him from the duties and meanes of his fitnesse vnto his calling ; he cannot attend to reading , exhortation , doctrine , which is straitly enioyned euerie timothie , . . . thirdly , such a man is so farre from performance of any faithfull duty , that he cannot but become rather an enemie to those that doe . for the manner is , that when the seruants of god call men to sackecloth , ashes , mourning : these invite to the pots & bankets , still strengthning the hands of sinners : when god by his prophets calleth to weeping , mourning , baldnes , sackcloth : these call to ioy , gladnesse , s●aying oxen , killing sheepe , eating flesh , drinking wine , eating and drinking and saying , to morrowe we shall die . such priests we read of isay , . . . when the lord calleth all the beasts of the field to deuoure and spoile , what say these fellowes ? come , we will bring drinke , and fill our selues with strong drinke , and to morrowe shall be as this day : thus the loue of wine makes them faile in vision , and the sitting at wine lulleth them a sleepe , euen on the top of the mast , ( as salomon speaketh of the drunkard ) that in times and places of most present and desperate dangers , they see none , nor feare any . . it disableth all the duties that such a one in his most sobrietie can performe : ( suppose them neuer so commendable ) seeing he hath made himselfe and calling so contemptible : for what authoritie can an oracle haue , out of a drunken mans mouth , which is so accustomed to speake lewd things ? and one who hath shaken hands with the most base and wicked companions in a countrie : which is an other inseparable companion of this sinne : hos. . . in the day of the king , the princes made him sicke with wine : and what followed ? he stretched out his hand to scorners : so the minister beeing hmselfe mocked with wine , he giues his hand of fellowship to mockers of god , of all good things , and all good men . besides with what face or fruit can he disswade from idolatry , who is tainted with the vilest kind of it , hauing made his bellie his god , more diligently seruing it then god himselfe ? how can he perswade to the sober and temperate vse of gods creatures , who himselfe continually abuseth them to surfeting , and intemperance ? how can he call others to the mortifying of lusts ; to breake through the rule and tyrannie of sinne ; to the fostering of the motions of the spirit , to the adoring of their profession by walking as the children of light , who himselfe strengtheneth his lusts which fight against his soule : who hath made himselfe such a slaue to his drinke , as he cannot well sit but betweene the wall and the cup , or not without the cup at his elbowe : who beeing drunke with wine , cannot be fulfilled with the spirit : and who delighteth in such workes not of the day , but of darkenes and of the night : yea walloweth in such lusts as the very heathen walked in , . pet. . . yea some of them were ashamed of . this sinne then beeing euerie way so vile in this subiect , it appeareth how iustly it is forbidden by our apostle . vse . this fearefull sinne is exceedingly crept into the ministerie , which no doubt is a great cause why it aboundeth so among the people . for although timothies and titusses ought to practise exemplary temperance and sobrietie so farre as their health will suffer : yet many here passe all bounds , and goe beyond not onely their credit and abilitie ; but euen that which their health and life can well endure : to whom that precept were vaine , drinke no more water , but a little wine for your healths sake ; but rather drinke no more wine for thy lifes sake ; so immeasurably are a number addicted hereunto that they make their bodies like runlets o● wine caskes , and come too to neere m. bezaes embleme of a dutchman . obiect . but what may not a man be merrie , and what was wine ordained else vnto , and if any other man , why not a minister ? ans. if a man were readie to perish , and had greife of heart , such a question were seasonable : then salomon himselfe would call for wine or in some other solemnities more libertie may be taken ; but a paineful minister hath other more serious imploiments , then to feed vp his hear● in meriments : and what a sober and graue carriage befitteth him , we sha●● after see . . the hebrew phrase as lesning the sinne , so speaketh 〈◊〉 plaine drunkennes , which indeed is not the true mirth of the heart , but 〈◊〉 oppressing , and deading of it vnto dutie . thus was ammons hea●● made merry with wine : and nabals heart was merrie within him . but the●● merriments had a wofull end : the former was slaine instantly , and the 〈◊〉 by the lord ten daies after . obiect . but why should men stand vpon such precise points , such fellowlike men maintaine good companie , and win the hearts of their people ? ans. it is to stand vpon points for a minister not to drinke and quaffe till he knowes not where he stands , or how to stand : but such as stand not vpon such points , i know where ( without repentance ) they shall stand in the day of iudgement : they haue beene good fellowes in sinne , and so are they likely to be in damnation : they haue kept company so long together , as now they shall not part companies , but be cast together to hell . obiect . but i drinke not to drunkennes , i would be loath to take more then i can well carie away . ans. but it is too much for a minister to lie bezelling in the delight of his tast , in beholding the coulor , and remembring the mixing ; and yet much more to be mightie to drinke , and strong to powre in strong drinke : and though thou be not so dead drunk , that thou canst not stand on thy legges ; and be thou neuer so able to carrie drinke , and laie others vnderboard ; yet shalt thou not escape the woe proclaimed against thee ; seeing not onely drunkennesse , but drinkings are condemned as one of the wayes of the vnconuerted , . pet. . obiect . but it seemeth no such great matter ; honest men are sometimes ouertaken , many mens braines are weaker then other , and such infirmities the lord will not be so straite in . ans. true it is , that ( as in germanie , so ) with vs the custome of the sinne hath taken away the sence of it : but yet the lesse it cryeth out in the eares of mens consciences , the more noise maketh it in the eares of god. and can that be a small sinne in any man ( and much more in a minister ) which the lord vsually so fearefully reuengeth , both here , and hereafter , and that with the sharpest arrowes of his quiuer , and the greatest plagues that the treasure of his wrath can afford ? for it is plagued with many attendant sinnes , euen the violence of the whole law of god. for . it steales away the heart from god , and his worship ; for where the cupps are attended , there can be no care of sanctifying his name , obseruing the sabbaths ; but the mouth is filled with oathes , the heart with lewd things , and the whole man with profanes . . it kills the bodie against the sixt commandement ; weakneth the members , corrupteth the sences , enflames the liuer , annoies the stomacke , suffereth neither head nor feete to doe their duties : it is full of quarrells and desperate strokes , beating out of doores seruants , children , and her whom he should laie in his bosome . . it fireth and enflameth all manner of lusts against the seauenth commandement ; it destroieth modestie , and chastitie , and make the eyes to look vpon strange women : noahs daughters were sure that vnnaturall lust would follow their fathers drunkennes . . it wasteth the goods , iniureth the family , and maketh him worse then an infidell : it defraudeth the church , robbeth the poore of their almes : wrongeth the common wealth , making himselfe vnfit for office and seruice in it : yea both himselfe and his a burden to others , and clotheth himselfe with ragges . these plagues of god accompanying this sinne , cannot but hinder any sound iudgement from deeming it small : so as i shall not neede to adde those many bodily plagues whereby the lord in all ages hath testified his displeasure against it : in miserable casualties , and suddaine death , some falling into the fire , and burning themselues ; some into the water , and downing themselues : some vpon stones , and breaking their legges , armes , or necks : some killing one another , by caus●es wounds , desperate stabbes : and euery drunkard killing himselfe by insensible wounds : and true it is , that wine kills more then the sword . as for the plagues wherewith the lord pursueth this sinne after this life , they are vnvtterable , only let the sinner of this suit know , that it banisheth him from the suite of the saints , and excludeth him out of heauen : . cor. . . let ministers and people therefore consider well , what a number of sinnes and plagues that man thrusteth himselfe into , that is giuen to wine and strong drinke , and sitteth downe with drunkards : and yet how hath this sinne as a deluge ouerflowne the land ? yea and that height of it seeketh not corners whereby one man sporteth himselfe in making another drunke : oh woe vnto that man that maketh himselfe merrie in another mans sinne , which should be as a dagger at his heart : and woe worth that deuillish reioysing , which triumpheth in putting out gods image , and bringeth a man to the condition of a bruite beast : whereas our reioysing should be in remoouing blocks from before the blind , rather then in laying them . alas , that these should be the fruits of the gospel : will not such things force our god to remooue the hedge of his vineyard , and breake downe the wall ? nay is not the hedge troden down already : seeing such & so vile sinns , vnheard of among the heathen , like so many wilde beasts , depopulate and wast this garden of eden , planted by the lords owne fingers ? that vnlesse the lord of hosts returne and visit this vine , and returne vs vnto him by repentance , we that haue bin enuied for our happines , shall come of all nations to be pitied : when the long patience of our god shall be expired , with a soddaine ruine and a wofull downefall . and yet further , we who liue in the goshen of our countrie , if darknes couered the face of all the land , we should be light : the sunne is vpon vs , we are in the sunne : let vs walke as in the noone-day : those that are drunke , are drunke in the night : let vs be ashamed of such works of darknes , that we may be answerable vnto our light : should gilead be a citie polluted with such a bloodie sinne ? especially let the schoole , and the sonnes of the prophets ( as to whom it is more especially directed ) meditate of this precept , that a bishop must not be giuen to wine . no striker , ] this fourth vice seemeth fitly to be set after the former , as beeing an vsuall attendant of them . the right meaning of which that we may better conceiue , we must know that we may not so vnderstand the precept , as that at no time a minister may lawfully strik another ; for there be times , and cases when it may be not only lawfull , but necessarie . for . it detracteth nothing from his priuate economicall right , whereby he may and ought moderately ( as occasion is offered ) exercise his power of correcting his seruants , and children . . it derogateth nothing from his common right , in case he be set vpon , and cannot call for the magistrats helpe ; in which case by a iust and common law , he is armed and warranted to become a magistrate to himselfe ; and may not onely strike , but euen kill with the sword also ; so be his heart be free from that desire , and his intendment be not to kill , but rather weaken the enemie , and to defend himselfe , rather then hurt the other : in which case christ allowed the disciples ( whom he could haue miraculously preserued ) the vse of swords , luk. . . . except we will allegorically vnderstand those places , as beza doth : and peter had a sword readie to draw and smite at christs apprehension . . some ministers may be present in a iust and lawfull warre , to teach souldiers to fight the lords battels after the lords minde , to pray for prosperous successe , to comfort and animate the camp . thus moses praied in the campe ; and we read of ambrose in the campe of theodosius , and of zuinglius who died in the field : in which case it is not doubted but that a minister may strike and kill also the enemies of god. the meaning then is , that a minister may not be a man of a martiall heart and spirit : such a one as in his priuate matters , will stand out with euery man at the slaues end in contending ; or a man of a word and a blow , an hackster or cutter : but one of a patient spirit , meeke , long-suffering , following peace with all men : yea propounding himselfe a patterne of peaceable disposition to the flocke . reasons . . because the weapons of our warrefare are not carnall , but spirituall . the apostle denieth not , but that the calling of a minister , is a fight and warrefare , . tim. . . but they fight not against flesh and blood , but spirituall wickednesses : and the weapons are suitable to the warre , and to the enemies ; not such as wound the flesh , but which subdue satan and sinne , and wound the consciences of men , and cast downe high cogitations which fortifie themselues in strong holdes , and exalt themselues against god : as of pride , rebellion , false conceits , and opinions ; namely the sword of the spirit put into their hands , which in the constant and conscionable preaching of it , beeing wisely welded , is sufficient and powerfull , against all enmities besieging the soule . besides , they haue prayers , teares , faith , zeale , loue : if ministers will strike , they may with these , and ought : and the effect will be proportionable , that is , not to bring mens bodies into subiection vnto themselues ; but their soules and consciences vnto the obedience of christ. this castle is not wonne by fists or clublaw ; neither with the strokes of the tongue , by bitter and feirce rayling speaches : nay the seruant must not thus striue , but be gentle towards all men , apt to teach , suffering the euill men patiently . . tim. . . . the minister is the surgeon of mens soules , who must heale wounds , but not make them , except for cures sake : and as a good phisitian who beateth not his patient , no not when through distemper perhappes he may fall vpon him ; but considereth his case , and goeth on in his course of cure : so must the minister ( after the example of christ ) beeing smitten , not smite againe : beeing reuiled , not reuile againe ; being in passion , not threaten . for if such had beene fit meanes to build his kingdome , how easily could christ haue beene auenged of his enemies ? nay which is more , if peter shall in the loue and zeale of his master , and that in the defence of his life , draw a sword ; christ will bid him put it vp againe into his place , for he is now out of his owne element , and newly stepped out of his calling : not without indignation threatning him , that if he dares to take the sword , when god hath not put in into his hands , he shall perish with it . yea , and least any man for his cause sustaine bodily harme , he will heale malcus his eare , who surely deserued nothing lesse . whence easily we see that those fierie men , who with those two disciples would for euery iniurie cal for fire from heauen , know not of what spirit they are of . . the minister is to watch ouer mens manners more then others : now if espying ( as he shall ) contempt and rebellion in some ; malice , deceit , dissembling in others , and vnkindnes and vnthankefulnes in euerie corner : what a life should he lead , if he should be alwaies readie to draw ? if he should not beare with some faults , and take none at the worst ? yea , if he should not resemble god himself , whose roome he standeth in ; who striketh not for euery escape , but is slow to wrath , and grieued for the euill ? let none here alleadge christs whipping the buyers and sellers out of the temple , for he was not onely a minister , but the lord of his temple . nor the apostolicall rodde wherewith peter strucke ananias dead , and paul elimas blind , which was a gift extraordinarie , and temporarie . we must walke by this ordinarie canon , which prohibiteth a minister to be a striker . vse . . what an happie change of things should our eies see , if this one charge of the apostle were duely obserued ? how might brethren liue together in vnitie , although they retained some difference in iudgement in things circumstantiall and of lesser moment ? then such as are too hot , might be wisely cooled without chafing and storming : such as are weake , might be by softnes and gentlenesse suported by the stronger : such as haue strayed , might by the spirit of meekenesse be reduced into the fold : and such as are loath to step awrie , should be incouraged in their godly care . and surely this is the meanes vsed by christ , and his apostles in the building vp of his kingdome , and maintaining of his causes ; who while they had power to command , did rather choose to beseech men , and not onely practised in their owne persons , but prescribed to all those who were to succeed them in their labours , and to continue the ministry vnto the end . wheras contrariwise , what is it that hath vpholden antichrist so long , and quickned and preserued life in bad causes , but violence , crueltie , and rage , against the seruants of god. the strongest arguments in poperie were euer fire and fagot , and if they could not take away the reasons alleadged by the word , this they could doe , euen take away their liues by the sword of the magistrate . . here are reprehended many prophets , and the sonnes of the prophets , who perhaps in the schoole of the prophets are no better then swashbucklers , fitter to receiue pay in the field , then pension from the churches patrimonie : resolute lamechs who readily reuenge an iniurie seuentie times seuen fold : whose glorie is to quarrell , and stand out at swords point with any man : that which is gods glorie they deem cowardise , namely , to passe by an offence . how doe these consider that they are either dedicated vnto , or dismissed with the tidings of peace ? that they are to serue vnder the prince of peace , euen the head of our profession ? who in his owne person bare all iniuries , rebukes , and buffettings of sinners , and commanded his disciples to turne the other cheeke to the smiter : not that it is not lawfull for them to stand vpon their lawfull defence , but to be so farre from offering or returning iniurie , as that they must rather suffer twaine then revenge one . . the same dutie belongeth to euerie christian , for the apostle speaketh not a word in all these ministeriall directions , especially in the manner and carriage of the life of the minister , but it concerneth euery man in his place , and may be his glasse of whatsoeuer condition he be : and who seeth it not vnlawfull for any of gods people to liue in wrath and enmitie , or as we say like dogs and cats ? but as the children of one father , members of one bodie , maintainers of one faith , and expectors of one glorie . the subiects of christs kingdome are no longer cockatrises , basilisks , lyons , but lambes , and as sucking children harmeles and innocent ; so saith the apostle , the wisedome which is from aboue is gentle , peaceable , &c. which meeteth with a number of men marked as caine was with the deuils brand , who was a manslayer from the beginning : who are men of a word and a writ , nay a word and a blow , if not a stabbe : caring no more in their furie to spill a man , then to kill a dogge : such a blacke image of the deuill is stampt vpon them , as they are professed enemies to the image of god , and care not in how many they can extinguish it . but such bloodie men whose valour and sport it is to fight it out and quarrell , are for most part hit home in earnest : and as they are the enemies of the commō societies of men , are by god suddenly rooted out of their societie , and seldome go to their graues in peace : for the lord scattereth the people that delight in warre , and the cruel and bloodie man liueth not out halfe his dayes . he that sheddeth mans blood , by man commonly his blood is shed : abner slayeth asahel , ioab slayeth abner , and salomon slaieth ioab . not giuen to filthie lucre ] this vice of couetousnesse is the fifth and last reckoned by the apostle , of which he would haue the minister free . the word noteth such a one as beeing greedily set on gaine , and outward profits , bendeth the greatest part of his studie that way : or else one that will take any course , vse any meanes lawfull or vnlawfull ; refuse no occasion , but out of euerie thing neuer so base and meane can carue his owne commoditie : no matter what winde it is that bloweth in his profit . but to shew that all is not gained which is thus gotten , the apostle cals it filthie gaine or lucre . . because this immoderate and vnnaturall affection maketh a man most base and sordid in getting ; seruill in keeping , and illiberall in expending . . because by getting or keeping this gaine , some filthie sinne or other will cleaue to the fingers : as in achab and iudas , couetousnesse and murther were coupled : in achan and gehezi , couetousnes and lying were combined . in the priests and prophets of ieremies time , couetousnesse , and all manner of iniustice , from the greatest to the least ; euerie one is giuen to couetousnesse , from the priest to the prophet they deale all falsely : and no marueile if the roote of all euill , be so fruitful in all iniquitie . doct. . the minister of all men must be free from such a base sinne as this is , the man of god must flie earthly mindednesse , as a sinne most dishonouring his high calling , and disabling him from the dutie● of it . reas. . this vitious affection distracteth him , and infoldeth him in many impertinent businesses , stealing away his heart , and causeth the proper duties of his calling to lie neglected . most fitly did the apostle compare the worke of the ministerie to a warfare , and inferreth this same reason against this vice in the person of a minister ; that as he which goeth a warfare doth not implicate and entangle himselfe with the affaires of this life , but hauing receiued his presse money , that he may please his captaine forsaketh all the care of wife , children , house affaires , and calling , and wholly fixeth his minde and eie vpon the busines and victorie : euen so the minister seruing not vnder a cyrus , or alexander , but vnder the eternall sonne of god , ought also to diuorse himselfe from the distractions for the things of this life , which in comparison must be vtterly neglected . he is in this warfare rather to expect dangers , blowes , wounds , to forecast these , to prouide for these ; and prepare how to encounter against satan , sinne , his owne , and others sinnefull lusts : following his captaine at the heeles ; and incouraging himselfe hereto , both with assurance of victorie , and the expectation of his pay & penie of life eternall . it was the greatest policie , that euer the deuill watched against the church ( as the woefull experience of many ages hath taught vs ) to heape excessiue wealth vpon the clergie : then was the studie of the scriptures , and the care of the calling laid aside , and was diuerted into plotting and policie , both to get more , and hold that which was gotten : by this antichrist came in , hereby he rose to his height , & hereby he standeth at this day : this wealth ioyned with pompe and state , is that davus which troubleth all the parts of the christian world , both the churches and ciuill states , as in many instances might be declared . secondly , this vice will make a minister falsifie the word , turne the truth into a lie , and take such a course in handling the word , as shall bring meale to the mill . this was noted in the false prophets to be the maine cause of false vision : isai speaking of greedie dogges , who could neuer haue inough , maketh this their propertie , euerie one looketh to his owne way , and accordingly prophesied for his owne purpose and advantage : so ieremie ioyneth these sinnes together , ier. . . the prophets prophesie lies , and the priests receiue gifts in their hands : and ezekiel telleth vs , that this filthie lucre made the prophets so base minded , that for verie handfulls of barley , and peices of bread , some of them would pollute the name of the lord , in lying to his people : some of ignorance , by the blinding and bewitching of this sinne : and others against their knowledge and conscience , powring themselues out through the deceit of balaams wages . hence is this sinne branded iustly to bee the seede of heretikes , and spawne of scismatikes , false teachers , and apostates . what other was the white which the authors of scisme , and heads of faction aymed at ? rom. . . they serued not the lord iesus , but their owne bellies . and no other god serued the false apostles , who were enemies to the crosse of christ , but their bellie was their god ; why so ? because they minded earthly things ; for what any man most mindeth , that he maketh his god. hence could they please all sorts of men , & soon turne round into square . in their doctrine , ioyne circumcision with baptisme , and so both iew and gentile were contented . in their liues , they would suffer nothing for christ : but howsoeuer the squares goe , their state and pompe must be vpheld . and at this day , what other is the god of popish priests ? who for their bellie haue turned all religion into gaine ; and almost all essentiall truths into lyes ; both which are readily to be prooued in particular : whereas the true apostles were most careful to remooue from themselues euen the suspition of this fearefull sinne : who professed that both the churches knewe , and god bare them record , that they were farre from vsing flattering words , or coloured couetousnesse in their doctrine : and for their practise , when they might haue beene chargeable to the churches , they rather wrought with their hands , that they might be eased . . if a minister should speake the truth , yet in this tainture , how powerlesly , how fruitlesly ? for is he a fit man to raise others to heauen , whose owne heart is rooted in the earth ? how coldly shall he perswade others that godlinesse is great gaine , whose gaine is all his godlinesse ? with what heart can he pull other men out of the world , and the loue of it , when it hath wonne the strongest and most inward hold of his owne heart ? with what experience can he teach that the truest delight is placed in heauenly things ▪ or that gods kingdome is first to be sought , when his thoughts are taken vp ( as the disciples were once ) in dreaming of a temporall kingdome ? with what face can he teach the doctrine of gods prouidence , when himselfe ca●kes and laieth about him , as though he had no father to prouide for him ? how can he curbe in others these vnnaturall desires , which ( as the dropsie ) proceede most of fulnesse and abundance , when as they are so setled in himselfe ? thus this one lust vnfitteth him to all his duties . vse . this confuteth many base minded men in the ministerie , whose thoughts , studie , paines , and labour , are altogether bended and set vpon this conclusion , that they wil be rich : to which purpose they heape vp liuing vpon liuing , cast their largest extent , and contriue the building of their owne houses , although in the meane time the house of the lord lie wast . which grieuous sinne , if it were so fearefully accursed in the common people of the iewes ; what a grieuous plague hangeth ouer the head of that minister , whose calling laieth a further necessitie vpon him , not to build a material house made with hands ; but a spirituall habitation for the lord , consisting of liuing stones in the hearts of men : and yet all this worke is neglected , that his owne neast may be well feathered . and from the same fountaine floweth it , that some are knowne vsurers , others are farmours , and husbandmen , rather then prophets ; others merchants , buyers and sellers of churches , people , and inferiour commodities ; others in marketting , and yet in farre baser affaires , spend their time and wast themselues : which pitifull fruits of this filthie lust , are so rife and so ripe , that if old father latimer liued in these dayes , he would boldly avouch , that if couetousnesse were lost , we might find it in the clergie : some iudas or other would haue the bagge . now there is no great hope of the recouerie of those who are alreadie clasped in the windings of this sinne ; they are desperately endangered to be drowned in perdition , so sweete is the morsell , and so pleasant is the bootie , that they will not let it goe . to them therefore i will say no more , but as peter to simon magus ; pray to the lord , that if it be possible , the iniquitie of thy heart may be forgiuen thee . i will rather turne my speach to euery young timothie and titus , beseeching and exhorting them all , timely to preuent this sinne : and to frame their hearts to that exhortation of paul , . tim. . . but thou , o man of god , that is , who hast place , or art to haue office in the church by ordinarie calling , as the prophets and men of god of old had by extraordinarie ; thou , who after a speciall manner , art to be gods peculiar , not as all men by creation , nor as all godly men in respect of election and sanctification ; but besides these by reason of thy function art , or art to be in speciall seruice about god , flie these things : that is , preserue thy selfe from these noysome lusts , the breeders of most filthy and detestable cogitations and practises . and if any timothie should aske , but how may i flie these ? paul giueth direction in the same place . if thou wouldest auoid such noysome guests as these are , then . follow righteousnesse , deale iustly , giue euery man his owne , as couetousnes reacheth to it selfe the things of another . . pietie : couetousnes is idolatrie ; practise thou pietie , which is great gaine , and giueth good contentment . . faith : a ground of couetousnes is vnbeleefe , but faith is a maine fruite of pietie : follow faith , and thou shalt not distrust gods prouidence , nor carie thy selfe as one cast off , and left to shift for thy selfe ; but shalt looke vp to thy father , and waite vpon that hand which feedeth the verie sparrows , yea the rauens when they call vnto it . . loue to men , a fruite of faith : selfe loue occasioneth couetousnesse , but christian loue seeketh not her owne things , much lesse other mens . . meeknes , wayting and expecting gods comming to the supplie of our want : opposed to the pride and arrogancie of the couetous , and rich . . fight the good fight of faith : striue by faith , patience , and praier , against all these lusts of infidelitie , distrust , earthly mindednes , and such like . . laie hold on eternall life : beeing called by faith and hope , lift vp thy heart and affections to heauenly conuersation : thy treasure beeing there , let thy heart be there also . let schollers set apart to the ministerie , meditate often vpon this place . let ministers consider they cannot both performe their dutie , and make tents as paul could , and therefore they must lay aside such secular busines as distract them from fitting themselues to teach their people : and in teaching so to carie themselues , that out of the testimonie of their consciences they may be able to say with paul , act. . i haue desired no mans gold , siluer , or garments : yea and their people also may see and say of them , that they haue sought them , and not theirs ; yea not their owne priuate profit , but the profit of many that they might be saued . preists and iesuites are content to venture life and limme to winne men to romish religion , and how much more should ministers of god be content with any condition to gaine men vnto god. doctr. out of the epithite added to withdraw the hearts of men from couetousnes , calling that a filthy lucre , which is gotten by it , we will note two more generall instructions . first , that there is much filthy lucre and gaine , which euery christian must abhorre : which is the rather noted , because men of filthy and corrupt mindes thinke any gaine cleanly and sweet inough , let it be gotten by hooke or crooke , or blowne in by any winde . but we are to know , that much gaine is filthy , on which the lord will one day so blow , as the third heire shall haue little cause to smile in it . now according to our former interpretation , whatsoeuer gaine it is , the prosecuting whereof may argue a base , and filthy minde ; or whatsoeuer is ioyned with any sinne , that is a filthy lucre . but because men are loath to take knowledge of such a sweete sinne in such generalitie , i will in particular giue some tast hereof , and then vse some motiues against it . for the former i will comprehend it in three rules . first , all vniust gaine in dealing , whether in bargaining , or out of bargaine , is filthy lucre . in bargaine : as selling things , . vnprofitable for the church or common wealth . . vnsaleable : as , . church-patrimonie , as symonists : . liberalitie , as vsurers : . time , as most chapmen and marchants : . lies , as lawyers of knowledge defending bad causes . thirdly , things knowne to them to be defectiue , either in substance , or vse , whereby they become of vniust price , either in that they are not of that profit to the buyer they ought ; or that quantitie , because of vniust weights or measure : but most of this is confessed filthy lucre . out of bargaine ; . that gaine which any man taketh for some dutie which he neglecteth , or omitteth : the sinne of nonresidents , idle or idol and insufficient ministers . . that gaine which is taken by vnderhand corruption ; as bribes , which blinde the eyes of the wise , to the staying or peruerting the course of iustice . . that which accreweth by vnwarrantable or vniust policie ; as for a man to breake , and become banquerupt to enrich himselfe : an vsuall course , but dishonest inough , yea an horrible theft , in many deseruing no lesse punishment , then our lawes inflict vpon theft . . rule . all that gaine that is gotten by gaming for mony , as by carding , dicing , bowling , wherein men seeke to benefit themselues by other mens losse , is a filthy lucre . for euery penny must be accounted for , and if it be not patrimony or gift , ought to be gotten in the sweate , and labour of a lawfull calling . and consequently all such gaine as comes in by partaking and abetting in these sinnes ; as to make gaine by conuerting their houses into gaming houses , stageplay houses , or tipling houses , all which are the receptacles and roostes of filthy and vicious persons ; and the gaine therefore cannot be but filthy : the last of which three , although there haue beene and might be a necessarie vse of , yet such is the common disorder of them generally , that in stead of alehouses we may call thē hel houses : for a christian man need no other hell , then to be next neighbors vnto them : but if there be any better ordered , i speake not a-against them . . rule . all that gaine that goeth hand in hand with the violence of any of gods laws , is filthy gaine . as that which is gotten by needles oaths , true or false ; against the third commandement : or by riding out on the sabbath day , or staying at home by employment in the ordinarie calling , out of verie extraordinarie necessitie , against the fourth : or the price of an harlot , against the seauenth : or by stealth and vailes , whereby men vnconscionably shape out their owne commoditie out of another mans cloth : or by any manner of oppression , and grinding the faces of the poore , as by monopolies , enhansing , ingrossing , and regrating corne or other commodities , against the eight : or by lying , and dissembling , which is as ordinary with many as their trading is , against the ninth . all these , with diuerse other kinds , almost against euery commandement , are filthy lucre . of all which the apostle speaketh , . thess. . . let no man oppresse or defraud his brother in any thing : and addeth two reasons ; . because the lord is the auenger of all such things : . because we are not called to vncleannes , but vnto holines : implying that these are practises , farre vnbeseeming that holines vnto which a professor of christ is called : as in eph. . . . he reckneth vp these kinds of sinnes among those which for the vncleannes and filthines of them , ought not to be named among christians . now it becommeth euerie man to examine his gaine , and trie by these rules whether it be filthie gaine or no ; that if he finde it so , it may no longer cleaue to his fingers , but he may cast it away from him , as zacheus did : and for time to come beware of such a foule blemish , wherewith not onely the soule and conscience , but euen that holy profession which euerie one ( even the worst ) make of obedience vnto the gospel , is blemished and dishonoured : and the rather for these considerations . . in regard of that holy commandement , philip. . . whatsoeuer things are honest , iust , pure , worthy loue , of good report , in which are any vetue , any praise , thinke on these things , and doe them , v. . obiect . but it is impossible to liue by true and honest dealing . ans. marke the promise of god made to such dealing in the words following ; the peace of god shall be with you , that is , his fauour and loue in christ shall embrace you , and all that outward prosperitie and successe as his wisedome shall thinke meete for you . . consider that it is not euerie gaine that makes rich ; euerie gaine may bring in wealth and abundance , but mans life stands not in that , but in the blessing of god which maketh rich , and he addeth no sorrowes with it : and therefore a christian man should not purse that pennie which he seeth not made his by gods blessing , and which he cannot craue a blessing vpon . now can god vouchsafe a blessing vpon that , which his vnchangeable word hath blasted alreadie ? for treasures of wickednes shall not profit : and can his hand blesse that which his lawe hath cursed , as sinne or ioyned with sinne ? which dishonoureth the person and profession of a christian ? farre be it from the lord to be so contrarie vnto himselfe . . consider that such filthie gaine , is for most part put in a broken bag ; or if it stand a while with a man , the iustice of god raiseth him vp some foole or vnthrift for his heire , who shall as fast and sinnefully scatter as euer the father gathered , to the ruine of himselfe , and not seldome of the whole familie : as our eyes haue seene many great heires , who haue consumed themselues and all their substance aboue ground , long before their fathers carkases haue beene consumed vnder ground . who hath not seene the curse of god in the house of the lyar and theife ? or who of reason is so young as he cold not daily obserue it ? here is alleadged prouidence and care of wife and children , &c. but consider aright of the matter , and thou shalt see no iust reason why the care of wife or children , should cause a man to giue vp himselfe to filthie lucre : for this is the way to bring the greatest curse and want vpon his house and children ; for so runnes the threatning , the curse entreth into the house of the lyar and theefe , and cursed shall his children be after him : and iob obserued that the offspring of the wicked are not satisfied with bread , although himselfe often be : the promise to the iust is to inherit the land , but the wicked shall not dwell in it , that is , shall not abide and continue in their generations : their possessions shall spue out the vngodly possessors . doctr. . the scriptures speaking of riches for most part ioyneth some such epithite with them as may be a backbyas to withdrawe the hearts , and affections of men from them : as here filthy lucre . salomon obserued an euill sicknes vnder the sunne ; or such an euill as bringeth greife with it , namely riches reserued for the hurt of the owner : then riches are not alwaies heaped vp for good . the prophet micha obserued much wealth in the house of the wicked , but it was treasures of wickednesse . and therefore all treasures and store are not iustifieable , nor comfortable . habacuk calleth the increase of wealth , the lading of a man with thicke clay . christ tearmeth the care of them , thornie cares : and themselues deceiueable riches . paul stileth them by the title of vncertaine riches , according to that of salomon prou. . . riches haue wings , and flie away like an eagle . for what other cause doth the scripture of purpose euery where speake of them , that we can scarcely read two words together of them , but the one shall be as a curbe to restraine our desires from them ; but to abate our fierie edge , and weane our affections from the immoderate hungring after them ? and further , because the spirit of god seeth what is in man , and well perceiueth the hardnes and knottines of our mould in this behalfe ; he hath prepared other wedges as hard as this , to subdue these couetous lusts . as , . by giuing them the name of the most grieuous sinne : couetousnes which is idolatrie , coloss. . . there is neuer a couetous man but would be loath to be counted of but as a christian , and a good neighbour , &c. but indeed if he looke his face in the apostles glasse , he is no better then an idolater : for his heart is quite withdrawne from god. iob in his time knew some that made gold their hope , and heard some say to the wedge of gold , thou art my confidence . and satan knew that either this temptation would bring christ to idolatrie or none ; his last and forest temptation was , all these will i giue thee ; which if it be resisted , it is time for him to depart . secondly , by ascribing vnto it an inuincible power to hold men in the practise of all impietie , discouering it to be an enemie to all religion , and opposing it vnto pietie and godlinesse : . tim. . it keepeth out the word where it is not , it choaketh the word where it is : it maketh of professors , reuolters , and apostates ; who in their beginnings could with iudas , teeme to forsake all as the other disciples did ; yet long before their end haue with demas forsaken the truth , and embraced the present world : that ( as the young man ) they came not so hastily , as they departed heauily . it hath caused many discontented students to growe vp to resolution , in heresie , poperie , treasons , and most desperate attempts . and it is no lesse enemie to righteousnes then to religion , beeing an vnmercifull and cruel sinne , often with some one stroke , destroying fathers with their children , orphanes , widowes , families , and whole townes . for whence are oppressings , ●ent-rackings , vsuries , monopolyes , thefts , robberies , and murders ? are they not especially from these couetous lusts , which fight in the members ? . by shewing the blacke taile of this sinne , which causeth the lord in his anger to smite with grieuous strokes ; isay . . for his wicked couetousnesse i haue beene verie angrie with him , i haue smitten him , and hid my selfe from him : and is one of the sinnes for which the wrath of god commeth vpon the children of disobedience , coloss. . . teaching that such persons as disobediently go on in this sinne , and will heare no counsell against it ; gods wrath bursteth out against them , and tumbleth them to hell : for no persons of such vile affections shall enter into that holy citie , into which no vncleane thing can enter : a truth of such certentie , that the apostle assureth himselfe , that there is none but knoweth that the couetous person which is an idolater , hath no inheritance in the kingdome of god and christ. let the couetous person then conceiue of his estate as he will , god taketh him for his enemie : for he shutteth none out of heauen but his enemies . quest. but how shall i know this disease creeping vpon me ? answ. the proper symptomes of it are ; . a greedie desire and thirst , like that of the horseleach , which saith alwaies , giue , giue : yea the more a man hath , the more he wanteth ; as the dropsie person , the more he drinketh , the more he thirsteth : so the more riches increase , the more is the couetous heart set vpon them . for if god possesse not the heart , it can neuer be satisfied : the whole circle of the round earth , can neuer fill vp the square corners of a couetous mans heart : only godlines can giue contentment . . a nigardly heart to himselfe : eccle. . . there is a man to whom god hath giuen riches , and treasures , and honour , and he wanteth nothing for his soule of all it desireth : but god giueth him not power to ea●e thereof . although he hath abundance , yet the couetous heart keepeth the key whereby he hath locked it from himselfe : such a man ( grudging the very necessarie vse of his wealth to himselfe ) can be most base and sordid , in his dyet , apparell , and whole course , and is loath to bestow any thing that is good on himselfe . thus he hath the things , but little or no good of them : for what is the goodnes of a thing , besides the vse of it ? the possession is but a title beyond the vse . and this note brandeth a number of men , whose whole life hath beene nothing but a gathering of goods , and a sauing from himselfe of goods gathered , vntill he hath so abounded , as he can see no bottome nor end of his wealth , and then the most nigardly person can be content to set out himselfe and his , euen to riot and prodigalitie : as it was obserued in the couetous rich man , luk. . . when his ground was so fruitfull , that he had no more place to lay it : and when he had laid vp goods inough for many yeares , then he could say , soule liue at ease , eate and drinke , but neuer before . . a withdrawing of the heart and hand from good duties , and neglect of the good of the church , and of the poore . good words indeed are good cheape , and faine would they do some thing so farre as mouth-mercie can extend : but the truth is , lazarus can scarce get the crummes ; but their dogges are dearer vnto them , then the poore members of christ : see iames . . or if they part with any thing to any godly vse , it is wrung from them , as water out of flints ; delaies are made either till the present opportunitie be ommitted ; or till there be no remedie : whereas the lord loueth a cherefull giuer : and salomon saith ; say not to thy neighbour , come againe to morrowe , if now thou hast it . . a grudging of confidence in them , as in a strong hold : prou. . . the rich mans goods are his strong citie : luk. . the rich man said to his soule , soule take thy rest : & whereupon should it rest ? thou hast inough for many yeares : but what a foole prooued he himselfe thus to reckon without his host : he could gather riches together , but he could not tell who should enioy them . so what other is the couetous mans confidence , then the leaning vpon these staffes of reed ▪ which while they thinke to sustaine themselues by , they shiuer into peeces , and pearce the hand of their holder . and whence are those so frequent inward discourses and reasonings of the diffident hearts of most men , yea often of good men , who are too readie to dreame of an vnshaken prosperitie : as dauid , i said in my prosperitie , i shall neuer be mooued , and this wealth cannot decaie ; but from this ground , that the heart is withdrawne from god , and set vpon the creature : oh these goods will stand by mee , what dearth , what sicknes , what changes soeuer come , i shall be able to shift & send for one : and thus whereas the bountifulnes of god should lead vs to himselfe , it keepeth downe the heart from beeing raised towards him , who is the portion of his people ; so as it is too well contented to liue without him , as finding more sweetnes in the pownes of his loue , then in himselfe . quest. but by what meanes may i subdue , and keepe vnder this couetous desire ? answ. . meditate , . on gods commandement , pro. . . trauell not too much to be rich : and , matth. . . care not what yee shall eate or drinke : and , hauing food and rayment , let vs therewith be content . and reason there is , that seeing distracting and sollicitous thoughts are the ground of couetous practises , the care of a christian must be to walke diligently in his calling , but leaue all the successe and blessing of it vnto god. . on gods promises , assuring thee that whilest thou thus leanest vnto him , his prouidence shall become a plentifull portion vnto thee : psal. . . cast thy burthen vpon the lord , and he shall nourish thee ; . pet. . . cast all your care vpon him , for he careth for you : make these promises thy purchase , and possesse them by beleefe , and they shall be in stead of a bridle vnto all couetous and greedie desires of gaine . and thus the apostle disswadeth it , heb. . . let your conuersation be without couetousnesse , and be content with things present . they might aske , but how shall we attaine hereunto : haue we not cares , and charges vpon vs ? true : but you haue where to lay them : for he hath said , i will not leaue thee , nor forsake thee . . on thy owne deserts : whereby iacob in want staied his minde , i am lesse then the least of thy mercies . . on the inordinacie of thy desire : for how little is nature contented with ? and a verie little aboue a little choketh it : and yet grace is contented with much lesse : it careth not how litle it see about it , for it beleeueth the more , hopeth the more , trusteth the more , prayeth the more , and loueth the more . all the labour of a man ( saith salomon ) is for his mouth ; the mouth is but little and straite , soone filled , yet the desire is not filled : noting it to be an vnnaturall desire in many men , who labour not as men that were to feede a mouth , but a great gulfe , fit to swallow whole iordan at a draught ; or such a mouth as the leviathan , which receiueth the carte and drawers of it . . practise these rules following . . carrie an equall mind to pouertie and riches : and aime at pauls resolution , i can want , and abound , i can be full and hungrie , in euery condition i can be content . if the world come in vpon thee , vse it as not vsing it : if it doe not , yet account the present condition the best for thee , because the lord doth so account it ▪ and the way to get wealth , is to giue it vp into gods disposition ; as abraham by offering vp isaac to the lord , kept him still . . turne the streame of thy desires from earthly to heauenly things ; making with dauid , god thy portion , then shalt thou be better without these , then euer thou wert or canst be with them . zacheus when he had christ was rich inough , although he had not a quarter so much as he had before ▪ and for his graces esteeme them aboue goods , crauing with salomon , wisdome before wealth ; the blessing of iacob before esaus pottage . especially labour to feele the want of christ aboue all things ; for this hunger would starue the other , and worke this effect , that while the foole gathereth riches to himselfe , and is not rich in god , thy conuersation shall either be without couetousnesse , or if at any time thou couet , it shal be certaine , not vncertaine riches , which thou maist treasure vp in heauen , and then send thy heart after them : while the other are fit onely to fixe the hearts of the possessors in the earth . hereunto agreeth that of paul , to reioyce in the crosse of christ , by which the world shall be crucified to thee , and thou vnto it ; for once beginne to reioyce in the things which he hath done and suffered for thee , and thou wilt beginne also to account of all things as doung in comparison of him : hereupon the world will beginne to frowne on thee , and hate thee , and then shalt thou with more ease hate it : and thus daily the more thou risest with christ , the more wilt thou seeke the things that are aboue . . thou must goe one step further , daily to crosse the affection directly . . by daily seeking the assurance of the pardon of sinne . . by daily prayer against this sinne especially . . by daily reading the scriptures , which are the sword of the spirit to cut off such lusts ; wisely obseruing and applying such places as most crosse it . . by beeing readie to do good , and distribute , and exercising liberalitie vpon all good motions and occasions . so paul counselleth rich men to become rich in good works , . tim. . . the earthly minde will say these are hard taskes : but let such a one consider , how hard it is for a couetous rich man to get into the kingdome of heauen . vers. . but harberous , one that loueth goodnesse , wise , righteous , holy , temperate . now the apostle proceedeth to make enumeration of those vertues , which in the minister are to be opposed to the former vices , of which we haue spoken at large : and these vertues are opposed either specially , as to couetousnesse , hospitalitie ; to frowardnesse , loue of good things , and men ; to drunkennesse , wisedome and sobrietie : or else more generally two other vertues are set against them all ; namely , righteousnesse in regard of men , and holinesse in respect of god. whence before we come to the particular handling of thē seuerally as they lie in the verse , this instruction is generally to be noted : that , it is not sufficient for the ministers , neither any other christians to be free from many vices , but for the beautifying of their place and profession , they must shine out by many positiue graces , to the glorie of god , and the gracing of his glorious gospell , which they teach and professe . . tim. . . but thou o man of god , flie these things , and followe after righteousnesse , godlines , faith , loue , patience , &c. which truth is euident in an inferiour office , euen in the poore widdowes which were to be admitted to the seruice of the church , cap. . . and for the common christian the commandement is not onely to eschewe euill , but doe good : and the generall reasons are these . . euery commandement in scripture hath two parts , the affirmatiue , and negatiue , and one of these still included in the other . god in his law commanding any good , forbiddeth the contrarie euill , and this euen mens lawes doe : so in prohibiting any euill , he enioyneth the contrarie good , which mens lawes doe not : for example . forbidding to take his name in vaine , hee commandeth the holy vse of it : and forbidding to steale or kill , he commandeth truth , & charitie ; the ground whereof is this , that gods lawe is not onely a bridle to restraine vice ( as mens be ) but also a rule and direction , and way , whereby and wherein to walke . . the true knowledge of christ is effectual , & operatiue , for to know christ right is to be a true beleeuer : now euery true beleeuer , is . gods newe creature , and such a workemanship as is created vnto good works , eph. . . . gods peculiar to set out the vertues of him that called him out of darkenesse into a wonderfull light , . pet. . . . gods planting , to grow vp as by the riuers of water , to a tree of righteousnesse , laden with the fruits of the spirit : for this is the blessing of the lords plants , isa. . . . a member of christs bodie , and therefore ( as a member in the bodie ) must not onely be harmelesse , but of good vse for the seruice and benefit of the whole . . the danger of fruitlesnesse in christianitie : for not only the ground that brings thornes and thistles is neare a curse , nor onely the tree that bringeth forth bad fruit is nere the burning , but if it bring not forth good fruit , it shall be hewne downe and cast into the fire . the rich glutton was sentenced for not releeuing lazarus ; he did him no wrong , one would think , nor tooke nothing from him ; but he did him no good , and so detained his right from him : so the tenour of the sentence shall runne at the last day , not against them onely who reuiled , reproached , condemned , or crucified christ , but those also who clad him not , fed him not , harboured , and visited him not . vse . . this doctrine fully answereth a common plea which is made for the iustifying of many drones , insufficient , and ignorant ministers : they are euerie where receiued in the minds of most , as honest simple men , well meaning , peaceable , and harmelesse , and such as would be loth to doe any man iniurie : and all this is well , but what fruits of the spirit haue they ? what wisedome of god shineth in them ? what sufficiencie to doe the dutie of their calling ? what loue to gods people ? what diligence in preaching , and making knowne the wayes of god ? oh no , here we cannot say much : then i say , thou sayst not so much as would haue mooued our apostle to haue either admitted , or permitted such in the ministerie : who requireth that such should not onely be not gracelesse , and wicked , but gracious persons , shining in the robes of pietie and righteousnesse . . this doctrine discardeth also a number that goe vnder the name , and in the number of christians ; who thinke it christianitie enough to be harmelesse , ciuill , or neighbourly men ▪ or if they can say with the pharisie , i am not thus and thus , an oppresser , an vsu●er , nor as such and such precise and nice fellowes , who are as much hated of them , as euer were the publicans of the pharisies ; i pay my church duties , and giue euerie man his owne : and this is the religion of the common protestant . but suppose thou wert thus guiltles as thou saist ; yet art thou not yet halfe a christian : for the apostle peter writing to beleeuers , enioyneth them not onely to flie the corruptions that are in the world through lust ; but moreouer to ioyne vertue with faith , and with vertue knowledge , and with knowledge temperance , and patience , and godlines , and brotherly kindnesse , and loue : and addeth two reasons , . if these things be in you and abound , &c. teaching that without these positiue vertues , all the knowledge of iesus christ , and consequently his profession , is idle and vnfruitfull . . if any haue them not , he is blind and cannot see a farre off ▪ and hath forgotten that he was purged : that is , such a one seeth but a little in heauenly things , and little regardeth that couering , and curing of sinne goe together : nor that remission and purging of sinne goe with sanctification of life and studie of well doing , and consequently can be no christian : which agreeth with christs owne posession , that if any abide in him , he cannot choose but bring forth much fruit . againe , it shall not be enquired in the last iudgement , what thou art not , nor iudgement passe according to that thou hast not ; but what art thou ? what hast thou ? hast thou receiued the spirit of iesus christ ? if thou hast not the spirit of christ , thou art none of his : hast thou reciued the fruits of that spirit ; such as are loue , ioy , peace , long-suffering , gentlenes , goodnesse , faith , meekenes , temperance ? if any haue the spirit of christ , it is life in him vnto righteousnesse : these shall shewe the faith of thy heart , and that thou art a sound christian , and not in shewe , as the most content themselues to be . now to come neerer the vertue it selfe : the word signifieth one friendly to strangers , and readie to lodge and entertaine them : a dutie much commended in the scriptures vnto all christians , as a sweete fruit of liberalitie ; but vnto the minister especially , as a father and president vnto the flocke . in the precept consider foure points . . the occasion of it . . whether it bindeth euerie minister , and how farre . . the reasons enforcing it . . the vse . first , the ground of it was the distressed estate and condition of the church , which by reason of many tyrants and persecutors was driuen into many straights , partly perceiued in present , and partly foreseene by the propheticall spirit of the apostle : not onely in the tenne persecutions then imminent , but also in the seuerall afflictions in the world , in which they were to finde tribulation euen to the ende of it . for as it is in this aspectible world , which is subiect to so many changes and mutations , because it standeth in the vicissitudes of yeares , moneths , daies , & nights : so much more is it in the spirituall world of the church ; which in the earth is acquainted with her winter as well as summer , her nights as well as dayes : somtimes the sunne of righteousnesse most comfortably shining , and imparting his heate and light , by his neere approach vnto her : yea , and sometimes there be two sunnes in this firmament : for together with the sunne of the church , the sunne of the world affoardeth warme and comfortable dayes , for the full beautie , libertie , and glorie of the church . but sometimes againe this sunne departeth in dispeasure , and carrieth the sunne of the world with him : then is a blacke winter of the church , nothing but stormes and tempests , persecutions , and trialls one in the necke of another , and scarse one faire gleame betweene . now in such times the poore church is driuen to trauell for rest , and the innocent doue of christ cannot finde in her owne land any rest for the sole of her foote ; well may she flie abroad to seeke her securitie . in all which times euerie christian is bound by this and such like precepts , to giue her harbour and safe conduct , till the dash and storme be ouer . besides , suppose the church in generall at her best estate ; yet the particular members of the church , are for most part poore and needie : and euen then subiect to many troubles , for keeping the faith and good consciences , by meanes whereof they are often driuen from house and home , and sometime are in banishment and exile , sometime in prison and bonds : all whom the lord commendeth to the charitable and christian deuotion of christian men ; and bindeth them to the cheerefull receiuing and releeuing of them in such necessitie : let them be strangers , yet if they be of the houshold of faith , they haue right to harbour and releefe : and in the practise of this dutie , the apostle requireth that the minister be the foreman . secondly , it will be inquired , whether euerie minister must be harborous and hospitable ? and if he must , what shall become of them whose liuings are scarce able to harbour themselues ; and much more of the swarmes of our tenne-pound men , and verie many scarse halfe that to maintaine their familie : it seemeth that euerie minister ought to be a rich man. ans. it is not for me to prescribe any thing in the church constitutions concerning impropriations and nonresidencie , the former whereof were they restored to the church , and the latter remooued out of the church , no doubt there were , but that sufficient ministers might be sufficiently maintained & furnished to hospitalitie through the land . but this i say , that the poorest minister may not exempt himselfe from this dutie , neither is altogether disabled from it : a poore man may be mercifull , and comfortable to the distressed some way or other , as if with peter and iohn he haue not money , nor gold , nor meate to giue , yet such as he hath he can giue : he can giue counsell , prayers , and affoard his best affections : such cups of cold water shall not be vnaccepted nor vnrewarded of him , whose propertie is to accpet a man according to that he hath , and not according to that he hath not , where he seeth a readie minde . thus must that place , . tim. . . be vnderstood , such widowes as were to be receiued into the seruice of the church , were to be chosen of such as had beene hospitable and harberous : now in all likelihood many of them , if not the most , were verie poore , and had no great matters to be liberall of : & therfore the apostle seemeth in the next words to declare wherein this hospitalitie might be shewed , euen by such as had knowne want ; namely if they had performed bodily labour vnto them , washed the saints feete , bestowed their best affections , and chearefull labour for their releefe : and thus might these poore widowes ( like that widdow , luk. . . ) casting in their two mites into gods treasurie , finde more acceptance with him , then many rich men in giuing greater beneuolences to the distressed saints . thirdly , the reasons enforcing this precept vpon the minister especially , are these . . in regard of strangers , he must take vp this dutie , whether they be strangers from the faith ; that hereby he might winne them to the loue of true religon , which they see to be so mercifull and liberall : or else if they be converted much more , that he may comfort and confirme such as are banished , or otherwise euill entreated for the confession and profession of the truth : for if euery christian , much more must the minister be affected to those that are in bonds , as though himselfe were bound with them : and consequently looke what kindnesse he would receiue , if he were in their condition , the same to his power hee is to bestowe vpon them . . in regard of his owne people , vpon whom by this meanes he sealeth his doctrine sundrie waies ; but especially if he keepe open house for the poore christians in want , he bindeth the soules of such receiuers to obey the word ; and encourageth them by his entertainment in their entertainment of the gospell . which is the reason rendred by hezekiah , why the people must giue the priests a portion of their offerings , to encourage them in the lawe of the lord. and thus by both these meanes the minister by receiuing the poore members of christ , becommeth a great helpe vnto the truth : which dutie is imposed euen vpon euerie christian , by the apostle iohn ▪ . ep. . fourthly , the vse . . it teacheth that it were to be wished that the maintenance of euerie minister were competent , certaine , and proper vnto himselfe , that he might haue wherewith to performe this so necessarie a dutie . . in regard of poore strangers , to stirre vp ministers and people to a liberall heart towards them all , but especially if they be such , as the land of whose owne possessions beeing vncleane , come ouer vnto the land of the possession of the lord , wherein the lords tabernacle dwelleth . pittie it is that hauing such a clowd of examples in the scriptures to lead vs in this dutie , yet that it should be so farre out of request . how fewe children hath abraham the father of our faith among vs , who sit in the doore of their tent , to watch for and enforce strangers to receiue their best entertainment ? few be our lots , who will vndergoe any losse , any indignity , before strangers shall sustaine any harme at all : he will offer his owne daughters to their violence , he will vse reasons , they had knowne no man , and that which would haue perswaded any but the sodomites hee vsed last , that they were strangers , and were come vnder his roofe . few iobs who will not suffer the stranger to lodge in the streete , but open their doores to him that passeth by the way . gaius hath fewe followers who was pauls host , and the host of the whole church : he was no inkeeper , but his house was as open as any inne to receiue distressed christians . fewe women of account imitate the shunamite , who constrained elisha as he passed by to turne in , and eate bread ; that consult with their husbands to trimme vp some little roome for the men of god , and to set them vp a bed , and a table , a stoole , and a candlesticke : nay , i wish that euen the old gentiles themselues might not be induced to the shame of christians : who so religiously obserued this dutie , that of all other vertues they made their greatest god iupiter the patron of it , and called him therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as we abound with examples , so we might be plentifull in reasons and motiues to prouoke our hearts hereunto ; but to auoid prolixitie i will name these foure . . it is a notable fruite , and testimonie of faith , which worketh by loue vnto all , but especially towards the houshold of faith . so soone as lydias heart was touched and she baptized , marke how heartily she inviteth paul and silas to her house : if yea haue counted mee faithfull , come into my house , and abide with mee : and she constrained vs , act. . . . it is a fruitefull and gainefull course of christianitie ; neuer any lost by it . some hereby ( saith the apostle ) haue receiued angels , as abraham , and lot : and with them the one had besides the promise of a sonne , the destruction of sodome reuealed vnto him ; and the other had deliuerance from the same . and surely such strangers as of whom we speake , namely poore christians , bring no small good with them . that woman of shunem that receiued the prophet , had aboue a prophets reward ; the promise and gift of a sonne when she was olde : and the raising of him to life , when he was dead . iacob being hunted from home , laban receiueth him , and is blessed for his sake . rahab entertaineth the spies sent from home ; and not only she but all her family is saued in the sacking of ierico . ioseph beeing sould from home , egypt receiueth him , and all the land was preserued by him . gaius his loue was testified to the church in his time , but is commended in the church through all ages . what good our selues haue gotten by strangers amongst vs , we should be vnthankefull not to acknowledge ; the blessing of the poore hath light vpon vs , and we haue a long time fared better for affording harbor to the poore saints of god which haue come a farre vnto vs. . consider that our selues may become strangers , for the earth is the lords ; and he may giue our land to other inhabitants , and make our selues strangers : and then we would looke for more kind entreatie , then a number shew toward strangers . and lastly , if that be a strong reason of the lord , lev. . . loue the stranger , for yee were strangers ; it bindeth vs much more , who all of vs are strangers and pilgrims here vpon earth , not hauing here any continuing citie , but we looke for one to come , heb. . . obiect . but some may be dissemblers and wicked men , whom we may receiue for brethren and disciples ; and not knowing a man , i may be abused , and loose both my gift and reward . answ. christian wisedom , and christian loue , must goe hand in hand . but here is a case in which charitie must ouerrule the matter , and that is not suspicious , but hopeth the best of euery one , where there is no euident proofe or presumption to the contrarie . and if thou receiue a minister distressed in the name of a minister , or a priuate distressed man in the name of a righteous man , and giue him but a cup of cold water with a good heart , in that thou thinkest he belongeth to christ , let him be what he will at his owne perill , thou loosest neither gift nor reward : christ hath vndertaken to repay it thee ; & thou performest a fruit of faith , which shall further thy reckoning . vse . . if strangers by this precept may challenge harbor , much more may the poore members of christ amongst our selues . if a stranger , who is cast out of house and home for the profession of christ , ought to be releeued , much more our owne , suffering in good causes , whether bonds or imprisonment , losse of liuing , banishment , or whatsoeuer they suffer , if for keeping good conscience . and the like is to be said of our aged , feeble , and impotent poore ; who haue beene in many places of the land pittilessely neglected and despised , so farre as ( notwithstanding the wholesome lawes prouided in that behalfe ) some of them haue beene suffered to pine and die in the streets , for want of harbor and releefe . the lord lay not this sinne ( among other ) vnto our charge . now when we call rich men to reserue some portion of their wealth to such godly vses , oh no they will cast their bread on no such waters , and they finde no abilitie to doe any thing this way ; this were to weaken their estate , and to straine themselues so as they should not be able to hold out . which no doubt were the reasonings of the corinths , whom the apostle , that he might stirre them vp to beneficence and liberalitie towards the saints , wisheth them to consider what christ had done for them : he strained himselfe , and was content when he was rich to become poore for them : christ weakned another manner of estate for vs , then any man can for him : he left all his glorie for vs : but how few will leaue their shame , their trash , their couetous and voluptuous lusts for him ? and to such as aske where they should haue to hold out if they should be so readie to distribute , he answereth in the . chapter , following the same argument , that the lord findeth seed to the sower : and he maketh men rich to all liberalitie , vers . , . others obiect and say ; but such a one hath offended me , or i know this or that by him , or he deserueth no such thing at my hands . answ. but take heed this be not a churlish nabals answer to dauids iust request , spoken out of partiall couetousnes , rather then as the truth of the thing is . againe , let the person be what he will , looke thou on gods image in him , this offends thee not , iniuries thee not , is not vndeseruing of thy loue , and the fruite of it : and if thou giue not to the man , giue to manhood in him , and consider that he may be a partner in the grace of life with thee . reasons . . hereby thou art like god , he sparseth abrode , he vnweariably giueth good to good and bad : straine thy selfe so thou expresse this vertue of his . . what thou giuest to christian men , thou giuest to christ himselfe . if christ were on earth againe , doubtles rich men would send to know his wants and store him with presents . now we haue not himselfe with vs , but the poore we shall alwaies haue to shew our affection to christ in : who hath said , in that yee doe it to one of these little ones that beleeue in me , yee haue done it vnto me . . an hard man had rather lend to one that is able to repay him , then giue to such an one as is not . if thou wilt not giue any thing to christ , by giuing to the poore , lend vnto him , and he will become thy pay-master . . because many would giue vnto others , but for feare of wanting themselues , marke the promise of blessing ; prou. . . the liberall person shall haue plentie ; and , he that watereth shall haue raine : and , vers . . there is that scattereth , and is more encreased : on the contrarie , he that spareth more then right , commeth to pouertie : and he that turneth his eare from the crie of the poore , himselfe shall crie , and not be heard : and , iudgement mercilesse belongeth vnto him that sheweth no mercie . i would to god all this would bring on our rich men , who will doe nothing for the honour of god , but halfe the way that the macedonians were come vnto : who bestowed to the vse of the poore saints to their abillitie , yea euen beyond their abillitie : but till men learne to giue themselues first to the lord , and then to his ministers ( as they did ) it will neuer be done : that is , till they giue vp themselues to obey god , teaching them such duties in the mouthes of his ministers . a lover of goodnesse . ] hauing exhorted to the doctrine of beneficence and liberallitie to the poore saints : now the apostle perswadeth vnto the ground , from whence that must rise , for otherwise it will prooue rather a shadow , or carkase of a vertue then a vertue or true grace it selfe , which perhapps may profit another , but not ones selfe . this ground is true christian loue : of which the apostle speaketh , . cor. . . if i giue all my goods away to the poore , and want loue , it profiteth me nothing : and therefore i thinke it is rather to be read , a louer of good men : seeing the word in the originall beareth well either reading . true it is , that these two are neuer to be abstracted one from another , for good men are to be loued for their goodnes ; and whosoeuer loueth goodnes , loueth good men ; as he that hateth good men , hateth goodnes it selfe ; yet of these two , the context seemeth to fauour and carie vs to the latter . for as the apostle would haue the minister harberous , so would he haue his house an harbour not for idle , and voluptuous , much lesse vitious persons ; but for good men : and besides , there is another word more fit to expresse the former sence , as beza obserueth . by good men , are vnderstood those vnto whom the lord hath imparted , and communicated his goodnes : not generall goodnes , which he extendeth ouer all his creatures : but his speciall grace in christ , whereby he embraceth a small number in comparison of the whole masse of mankind ; whom of the children of wrath , he chuseth to the adoption of sonnes : on whom he stampeth his owne image , and so maketh them both louely to himselfe , and worthy to be loued of vs also . now for the better vnderstanding of the precept , two questions are to be resolued . . whether good men only are to be loued , and not euill ? answ. as god is good vnto all , psal. . . but especially to israel , and those of a pure heart , psal. . . yea as he loued vs when we were enemies , but much more now beeing reconciled by the death of the sonne : so is the commandement directed vnto vs , to loue , and doe good vnto all , but especially to the houshold of faith , gal. . besides this word seemeth to eye such an inward affection , as draweth into the fellowship , companie , and conuersation of another , in whom for some goodnes appearing , it delighteth : and vnto whom it would still draw some degrees nearer . whence thus we may fasten the dutie more surely vpon our selues ; i am indeed bound to loue all men , in respect of gods image , humanitie , and common nature , and the common law of nature ; seeing i my selfe , were i neuer so bad , would be loued of all : yea , and in regard that they may participate with me in the same grace of life : but how much more then such as are not men only , but good men , who haue gods image renewed vpon them , saints by calling , such as excell in vertue : how should not all my delight in comparison be set vpon these ? if i must manifest my loue to all men , these may well challenge brotherly kindnesse : see . pet. . . . quest. whether this precept belongeth only to ministers or no ? ans. it is here directed vnto the minister , and commended to his practise in the first place : as a speciall both helpe and ornament to his calling and person ; both to shew himselfe a freind , and familiar companion of all them that feare god , ( for such as a mans companion is , such is himselfe ) as also to confirme , encourage , and whet vp himselfe and others in all the waies of god , not only by his publike ministerie , but in his priuate course , and conuersation . for by this meanes pastor and people would not liue estranged , but by mutuall conuersing together , and receiuing mutuall knowledge one of anothers course , gifts , and wants ; might receiue also mutuall admonition , instruction , strength . and thus the worke of god would thriue in all their hands . and what an encouragement would it be to pietie and vertue , if publike persons would cherish those who are comming forward ? surely , if the magistrates eie be on them that are faithfull in the land , as dauids was , psal. . and if the minister be a companion of all them that feare god , as euerie timothie ought to be , we should see men flie as clowds for multitude , and as the doues for swiftnes vnto the windowes of the church . but yet this commandement beeing no other in the owne essence , then that old generall commandement giuen to the whole church from the beginning ; as also that new commandement , that is , renewed by christs appearing ( by which although many lawes were antiquated , and reuersed , yet this lawe of loue of the brethren was reuiued and diuersly enforced ) it of necessitie belongeth to euerie one that professeth the lord iesus in the most inward closet of his heart and affections , to carie such as are members of the bodie of christ , sonnes of god , temples of the holy ghost , and heires of the kingdome of glorie . now the reasons enforcing it vpon both ministers and people , are these . . because the lord hath deerely loued such , as here he commendeth to our loue : for these he hath giuen his onely beloued sonne , vnto these he hath giuen his spirit ; for these he hath prepared glorie and imortalitie , he walketh with them , protecteth them , prouideth for them ; in a word , will not be in heauen without them . . there is no man so vile , but he professeth he loueth god : now it is certaine that whosoeuer delighteth in god , he delighteth in his image wheresoeuer he see it : for he that loueth him that begat , cannot hate him that is begotten : and he that loueth not the brethren , knoweth not god , is in the darkenes and not in the light , and in saying he loueth god he lyeth , and the truth is not in him : neither can a man cleaue any otherwise to the bodie of christ , then by loue to the brethren . . consider how louely the societie and fellowship of the saints is . in their meetings a man may be hol●en forward in knowledge , faith , and obedience , and depart thence wiser and better : he may haue the vse of all the graces god hath bestowed vpon them ; his owne grace is preserued with increase , his inward peace and ioy more setled ▪ here is the communion of saints , which is the beginning of heauen it selfe . vse . . many ministers herein faile , who beeing men of corrupt minds and affections , oppose themselues against good men ; if there be any in their parishes more carefull of their waies , more conscionable , more forward in religion then other , these are as beames in their eyes ; the obiects of most bitter invectiues : in the meane time they giue their right hands of fellowship vnto loose and base fellowes , who ought to be as vile in their eyes , as they are in themselues : whom i wish timely to consider , that it was alwaies noted for an infallible propertie of a false prophet ; to strengthen the hands of sinners , & cast downe such , as they ought to haue spoken peace vnto from the lord. . although the lord hath by most straite iniunctions prouided for the welfare of his children , not onely in regard of their safetie , but their louing entertainement also in the world ; with acknowledgement of all such offices of loue done vnto himselfe , and of which himselfe will become the rewarder : yet notwithstanding according to the prophecie of the lord of the holy prophets . in the world good men doe , and shall sustaine affliction ; their good shall be returned with euill to the great affliction of their soules ; and the world which knoweth not but to loue her owne , taketh no notice of such , but to hate them , and hated they are and shall be of all men almost for the name of christ. hence haue such in all ages , were they prophets , apostles , or christians , of whom the world was vnworthie , beene thought burdens vnworthie to be borne , or liue in the world . here one caine casts down his countenance vpon him whose works he seeth better then his owne , he cannot giue him a good looke . an other wagges his head at such a man , as the iewes did against christ , in derision of him . an other is readie to burst for anger and rage , as those wicked ones against steuen . sometimes superiours breath out slaughter and threatning ( as saul ) against the church . sometimes equalls , yea and inferiours , trie them by scornings and mockings : so as ieremie himselfe shall heare the reuilings of many against him . nay , the base multitude shall tell christ himselfe that he dealt with a deuill . and satans mallice is so like it selfe in his instruments , that if it be laid in their power , they proceede to drawe the sword , and stretch out their hand ( as herod against iames ) to take away their liues ; and euen in killing them thinke they doe god good seruice . but how good were it for them to haue nothing to doe against such iust men ? for who deale they against ? or against whom doe they rise vp ? against simple men ? no surely , but against god himselfe , him they persecute , him they blaspheame , the apple of his eie they poare in . now who euer rise vp against god , and prospered ? or who euer kicked against such prickes , and bruised not himselfe ? is not he eternall , to outliue all his enemies ? herod the archenemie of christ dyeth , but the enemie of christs enemies is euer liuing . and is not his wrath the messenger of death ? cannot his power grinde his enemies to powder ? or shall not his right hand finde them out ? againe , thou art for the present a cursed man , that louest not good men : marke the terrible threatning , i will curse them that curse thee : so as what thou intendest against them , shall fall vpon thine owne head : thy sword shall pearce thine owne heart ; goliahs owne sword shall sunder his head and bodie ; haman shall hansell his owne gallowes ; the madianites that little feared to be slaine by the israelites , shall be slaine one by another . for it is iust with god ( saith paul ) to render tribulation to those that afflict his saints , that as they secretly hatch mischeife against the godly , so the lord should secretly deuise and prepare righteous iudgement against themselues . and surely many a man there is , that carrieth secret plagues about him , some in his inward estate , some in his outward , some in his bodie , some in his soule , some in himselfe , some in his , with which he strugleth and toyleth , and turneth himselfe to many causes and meanes of his harmes , and it may be to some sinnes as causes ; but neuer espie this curse passed from the mouth of god against his mallice toward good men , and so toyleth himselfe altogether in vaine . were these things written in the hearts of men , how could it be but they should stand in awe , and dread ( with wicked balaam , who otherwise was willing inough ) to curse where god hath blessed ? . let vs learne to see our inbred hatred of good men , at least our want of loue vnto them : and seeing it , bewaile it , and bewayling it , reforme it . let our louing affection cause vs to ioyne our selues to their societie among whom good is to be gotten . obiect . oh but this is a toyle indeed , if we goe amongst them , they are so precise we may not take the least libertie , we must speak of nothing but scripture matters . ans. if thou hadst the life of christ working in thee , and that delight in god which beseemeth a sonne or daughter of god : it would be thy meate and drinke to meditate , speake , and spend thy thoughts and time in holy things : and thinke such times happily gained from thy vanitie , yea from thy lawfull calling : or if thou didst fauour the things of the spirit , as thou doest the things of the flesh ; that which is indeed the freedome of a christian , would not be such a yoke and burthen : the spirit of christ would make thee willing thus to spend thy time , and become in no company neither idle nor vnprofitable ; and much lesse vaine or licentious : and take this withall , that gracious words , are neuer vnwelcome , but to a gracelesse heart . obiect . but i see no such good in their meetings . ans. thou maist want wisedome to draw it out of them : or else thou seest it not , because thou wantest eyes ; as the soudiers sought christ euen in speaking vnto him : or else they seeme simple and weake men , as the church is blacke but comely : the sunne lookes vpon them , and their infirmities , falls , and afflictions make them outwardly appeare as the tents of kedar ; and vpon these thine eyes gaze altogether : yet as the church is glorious within , so are the members in respect of sanctitie and ornaments of the soule , which weighed in thy ballance are found very light . i exhort therefore all those that would encrease in grace , that they linke their soules to such as feare god : so dauid made himselfe a companion of all them that feared the lord ; and the next words seeme to include the reason , and which keepe thy statutes : the statutes of the lord are in their hearts , in their mouthes , before their eyes , and in their hands . this will keepe them from entring into the way of the wicked , and from beeing so easily plucked away with the error of the wicked . but to such as would faine be acquainted with an hellish life before hand , let them frequent other companies then this : where god is not present , nor his spirit nor his loue ; but the spirit of mischiefe , of swearing , swilling , vncleannes , and all hostillitie against god : where in stead of men , are deuills incarnate : in whose minds a● in a shop satan is euer framing , and forging vnholy and vncleane thoughts and desires : and according to the abundance of their hearts their mouthes speake lewd things , and their hands act all manner of wickednesse : hardly canst thou come neere them , but they will infect thee , but keepe with them , and thou wilt be like them : thy bodie is not fitter to receiue the infection of the plague from a person that hath a plague sore running vpon him , then thy soule to be deadly poysoned and infected by such societie . wise ] the papists out of their vulgar translation abuse this word to improoue the marriage of ministers , and most improperly turne and translate it , chast or continent : whereas the word properly signifyeth , a man of a sound minde , that is , prudent , circumspect ; one that carrieth a continuall consultation within himselfe for the guiding of his whole course in such moderation , as wisedome may appeare in his speeches , gestures , countenance , and whole life . besides that , the apostle requireth the selfe same vertue of married wiues , . tim. . . and of all young men of what profession soeuer , whom i hope they meane not to debarre of marriage . how wise and circumspect a man , the minister need to be , will appeare , if we consider either the workes of his calling , or his person , and place it selfe . for the former , what wisedome is required of him , who is to vtter the word of wisedome , whereby both himselfe , and his people should be made wise to saluation : and so to speake this word as becometh him to speake , that in nothing he may be blamed ? what a wise steward must he be , that must giue euery seruant within the house of god his owne portion , and that in due season ? how experienced had that man need to be , who is as gods owne mouth to separate betweene the pretious and the vile ? how circumspect and warie , least his people beeing as lambs among wolues , should fall into the aduersaries hands , and ( beeing be guiled by words of humane wisedome ) so peruerted ? and for the latter , their verie persons and places require euen the wisedome of serpents , to walke circumspectly , as persons watching vnto euery step where they meane to set their foote . . because they are lights set vpon hills , the eies of the world are vpon them , euery thing in them is marked : as they are eyes to espie other mens manners , so are other mens eies much more vpon them , either for imitation or calumniation . . a sober and circumspect carriage , not onely shutteth the mouth of the enemie , who seeketh occasion to blaspheme the glorious gospel , and through the sides of the minister to smite christ himselfe : but remooueth a iust scandale whereby many are contented to abide without the church , namely , the dissolute , and disordered course of the teachers of religon , which maketh euen the religion taught by such stinke , and become loathsome to numbers , who gladly lay hold of such occasions to be of no religion at all : and therefore if women must so walke , as that by their honest conuersation others may be wonne ; ought not men much more , and yet most of all ministers ? . such a wise and graue carriage getteth reuerence to his person , and consequently winneth authoritie to his doctrine , not only of the best , but euen of the basest : such cariage in iob caused the young men when they saw him to hide themselues ; and the aged to arise and stand vp , and all sorts of men to listen vnto his words : and all eares that heard him to blesse him . in all which regards , how carefull was the lord himselfe , that none but such qualified persons should serue before him in that walking and elementarie worship in the time of the law . he will haue none but wise hearted men to worke in the building of the tabernacle , exod. . . and no doubt aymed at the selfe same thing , when he made that law in numb . . . that only they of . yeares olde and aboue euen vntill . should serue before him in that tabernacle after it was builded . for herein he required necessarily two things , first and especially gifts of minde , as wisedome , iudgement , grauitie , experience , and diligence , which most appeare from . yeares vpward : secondly , strength of bodie . when he releaseth such as haue serued vntill . young men might bring strength before . but beeing without iudgement , grauitie , experience , the lord refuseth it : old men aboue . might bring with yeares experience , and iudgement , but the lord requireth the body to be answerable vnto the mind in some proportion . and to this obseruation that giueth light in numb . . . that howsoeuer in the tabernacle and temple none might serue vnder . yet in ciuill things they might , for they must count their warriers from . yeare old and aboue . vse . . this doctrine bendeth it selfe against such light , and childish young men , who are so forward to thrust themselues into this great calling , before they haue cast ( as we say ) their colts coates , or coltish conditions : whereas this function requireth another age , and other manners . may it not be said of many ministers in england , as it was of the prophets in ierusalem , her prophets are light and wicked persons : for these two in this calling goe together wherein euery thing is aggrauated . lightnes in some calling may beare a lower note , and be tearmed weaknes : but in this cannot be but wickednesse : and why so ? because it will follow , that they pollute the sanctuarie , and wrest the law : the former by ioyning themselues to euery light companion , in euery light or lewd practise : the latter , because whereas the iudgement of the most controuersall matters was committed by god to the priests , together with the interpretation of the law , such was their leuitie and rashnes , that they passed their matters inconsideratly , and answeared insufficiently and often falsly in the name of the lord : and thus must it needs be with such as run and ride before the lord hath called them . . we must pray for the ministers as paul for timothie , that the lord would giue them wisedome in all things : not carnall and fleshly pollicie , a thing too much studied of many of them , for such wisedome the lord neuer iustifieth in them ; but setteth such a cursed brand vpon it as that for most part it turneth to the ouerthrowe of the church , and the whole worke of the ministerie ; but such wisedome as is grounded in the word of god , the studie of which would make them wiser then the ancient : euen wise to raise not only their owne estate but others also with them , not vnto earthly preferments ; but vnto life and glorie immortall , reserued in the heauens : to such wise men is the promise made , that they shall shine as the brightnesse of the firmament , and in that they haue turned their wisedome to the turning of many to righteousnes , they shall shine as the starres for euer and euer . righteous ▪ ] by righteousnesse here , is not meant that euangelicall righteousnesse which is christs fulfilling of the whole lawe for vs : neither that infused gift whereby beleeuers haue an imperfect conformitie begunne in them , according to all the parts 〈◊〉 the lawe ; although not according to all the degrees of them : but here is meant that which is called a particular iustice , more externall looking out vnto other men to giue them their due : obseruing equalitie both in contracts and exchanges , which we call commutatiue ; as also a iust proportion in distributing offices , rewards , punishments , which we call distributiue iustice . so as this iustice is an equall and vpright dealing with men fearefull to offer the least wrong vnto any ▪ but readie to doe good vnto all : grounded on loue , which seeketh not all her owne things , much lesse other mens , and in a word is the summe of the second table . now as this vertue is in the text set betweene wisedome , and pietie , or holines , so may it not be diuorced from either of them for wisedome , our sauiour willeth all his followers to ioyne with this innocencie of doues the wisdome of serpents : for wisedome without innocencie , were but fleshly , and from belowe ; and innocencie without wisedome , were but reproachfull sillinesse . againe , it must goe with holinesse , which is euer mixt with pietie , that it may be a fruit of that inward righteousnesse which is by faith , for else it is grosse hypocrisie . all our iustice must beginne in christs iustice , reckoned vnto such as practise pietie , and are entred in some degrees of sanctification . all our obedience must proceede from the inward renewing of the spirit of our minds by the finger of god , that he may knowe it for his owne worke . all our outward conformity must proceede from inward sinceritie : for if we must approoue our actions to the consciences of good men , much more to the lord , who is greater , and a most occulate witnesse of all our wayes . ioyne these two louing friends , which sweetely accord in a christian heart and life ; then maist thou with paul , call god and man with boldnesse to witnesse , that thou art vnblameable : see . thess. . . but to speake briefly of these two vertues so farre as they concerne the minister , seeing we are to speake of both of them as prescribed vnto common christians , cap. . . let euerie minister be exhorted as timothie was by paul , but thou o man of god , followe after righteousnesse . for hereby , . he giueth testimonie of his righteousnesse before god. luk. . . zacharie and elizabeth were iust before god , and walked without reproofe . iob a iust man fearing god , and abstaining from euill . . he shall be able to set his foot against his aduersaries , and the enemies of the truth : and say with samuel , whose oxe or asse haue i taken , &c. . he giueth euidence that he professeth and teacheth the true religion , in that he keepeth himselfe vnspotted of the world : which the apostle iames maketh one propertie of pure religion and vndefiled : by which meanes he both gaineth those that are without , and confirmeth such as are within . . it shall not boote a man to say in the day of iudgement , lord , lord , haue we not preached and prophecied in thy name , if christ can make answer ; yea , but ye were workers of iniquitie , and therefore depart from me . holy ] this holinesse respecteth god himselfe , his worship , his holy things , as the word , sacraments , prayer , his sabbaths , his sanctuarie , in all which the minister ought to be an example of holinesse , and yet not onely in these , but in his whole conuersation also . the commandement is generall to all gods people , be ye holy , for i am holy , which requireth both the internall sanctification of the heart , and the externall symbolls and profession of the same . but more necessarie is it yet for the minister to be cloathed with these robes of holinesse , both that inward which standeth in getting and keeping faith and good conscience , and that outward which consisteth in a religious and strict course of life . and yet this must not be so taken , as that holinesse is so essentiall to a minister , as that he cannot be a minister that wanteth it , for iudas may be a disciple and a deuill too : but that it is a dangerous estate vnto himselfe , and hurtfull to others for him to be destitute of it . how necessarie it is for men to put off their shoes , that is , their vnsanctified lusts and affectons , before they come to stand vpon such holy ground , i will take a little paines out of the scriptures to demonstrate , and then make some vse of it . to omit the extraordinarie ministerie and ministers of the old testament , as the prophets , some of whom were sanctified in the wombe , and others had their lippes touched with a coale from the altar to remooue their pollution : the ordinarie ministers in the sanctuarie and temple were . leuites , . priests , . the high priest. many things were required in the setting apart to their service the lowest of these , which were after a sort furthest remooued from god , whose seat was in the sanctuarie : but many more to the sanctification of the higher , and those that approached nearer or next of all . as , first the leuites were inferiour to the priests , as whose office was to serue vnder them , to helpe to carrie the tabernacle and vtensils of it , to keepe watch for the safetie of it , together with the holy vessels and instruments ; to helpe them in killing the beasts for sacrifice , although they might not meddle in offering them vnto the lord : yea as inferiours to the superious , they paid vnto the priests the tenth of their tenths . and yet what a number of rites and ceremonies did the lord enioyne to be performed , before these could be admitted to these inferiour seruices , first in the tabernacle , and after in the temple ? as , first they must be of one peculiar tribe , peculiar by gods owne election for the first borne of all israel , numb . . . . whereas the congregation was not numbred but from . yeares old and aboue , num. . . for till then they were not apt to goe to warre : the leuites must be numbred euerie male from a moneth old and aboue , num. . . not because they were then fit for seruice ; but that they must then be brought before the lord , and set apart to his seruice euen from the beginning of their daies . . they must not be presented before the lord before the . day of their age , for till then they were legally impure and vnsanctified , leu. . . but after this time they must growe on to the thirteth yeare , which was the first yeare of this seruice , numb . . . at which time they must be taken from among the children of israel , and set apart to the lord , num. . . and further in this separation there were two things more : for . they must be purged , and then consecrated . their purification was , . by sprinkling purification water vpon them . . by washing their clothes . . by shauing the haire of their whole bodies . . by preparing two bullocks , the one for a burnt offring , the other for a sinne offering for them : see for these , num. . . their consecration stood likewise in foure things . . after all this preparation , in drawing them neerer to the lord , v. . . in the imposition of the israelites hands vpon them , freely giuing them from themselues to the lord and his seruice , vers . . . in aarons receiuing them of the people , and shaking them before the lord , v. . as such as now being mancipated to his seruice , were to goe and come at his becke : as also such as who daily were to shake off that corruption which hindred thē in their callings . . by laying their hands on the heads of the two bullocks prepared ; acknowledging the expiation of their owne sinnes , and in way of thankefulnesse now wholly offring themselues vnto that seruice . when all these rites were performed , they were admitted to administer , and not before . secondly , the priests the sonnes of aaron whose office was to teach the people the doctrine receiued from god , to pray for themselues and the people , to blesse them and offer sacrifices for them ; had yet more state in their consecration : for besides many of the former rites , as imposition of hands , their shaking before the lord , and the sacrifices common with the former : . in the election of such a one more care was had : no deformed man , no man wanting or abounding with any member , no blind or blemished person might come so neere vnto the lord. . in his consecration he must not haue his garments washed ( as the other ) but must haue newe garments put vpon him , exod. . . neither must he be sprinkled ( as the leuites ) with holy water , but with holy oyle and blood from the altar : and thus must he be consecrated seuen dayes , exo. . . . in his office he may not lament for the dead of his people , no not for the prince , but onely for those that are neerest of blood in his owne house , leuit. . . he may not marrie a whore , nor a woman diuorced , or one polluted , v. . the reason of all this is , because he must be holy to the lord. . in his failing and offending he must haue more clensing then many other men , before he cā be admitted vnto his seruice : for his sinne cannot be put away without a whole bullocke , leu. . . and no more was required for the expiating of the sinne of the whole congregation , v. . and the blood of the bullocke must be sprinkled seuen times before the lord for the priest , as well as for the whole congregation : implying that the lord requireth as much sanctitie in one priest , as in all the people . thirdly , as for the high priest both in that he was a more eminent type of christ : as also came nearer the lord then all the other , euen into the holy of holies ; he must haue peculiar garments made by cunning men , filled with the spirit of wisedome , euen beautifull and glorious , exod. . . in these he must be consecrated , in these he must stand before the lord ; in one part of which , namely , the frontlet which was put vpon his forehead , must be written holinesse to the lord , that by the lords appointment that might be most conspicuous . againe , other priests might not marrie diuorced or defiled women ; but he may not marrie a widowe but a maid onely . neither might he mourne at all ; no not for his father or mother ( which was lawfull for the other priests ) thereby to pollute himselfe , and the holy place . all which with a number moe such solemne rites , betokened a singular sanctimonie in such as were to be giuen vp and dedicated to the lords seruice . whence i conclude , that if in those that ministred but in a material temple ; that serued but in shadows , types , and obscuritie ; that in comparison were so farre off from the ministerie of the spirit of grace , of libertie , of life , and so after a sort from god himselfe , was required such legall holynesse at the least : how much more is the truth of those representations requisite in vs , who serue in the spirituall house of god : who carie the substance and the bodie ; and are so much nearer drawne vnto god , by how much he beeing a spirit delighteth in spirituall seruice before elementarie ? in exod. . . there is a speciall iniunction that the priests who were to come to heare the law deliuered , should be sanctified , least the lord destroy them : much more then those that are the mouth of god in the newe testament , to deliuer the law and gospel , should be carefull of their sanctification , least the lord sanctifie himselfe in their confusion . for else those should not be such sure consequents of the apostle , where he dehorteth christians from vnholinesse and prophanenes , because of their present condition : in that they were not vnder the lawe , but vnder grace : and that they were not come to mount sinai , but mount sion . and if such arguments were strong enough to binde common christians to followe holinesse , without which no man can see god : surely farre stronger are they to enforce the dutie vpon the minister , whose whole doctrine , meditation , speaches , and actions priuate as well as publike , should sauour of the spirit of god , and of his blessed regiment in their hearts . vse . . profane ministers are hence admonished o● their danger and vnfitnes : how dare they take gods name in their mouthes , when they hate to be reformed ? how dare they rashly attempt to touch holy things with vnwashen hands ; when dauid a most holy prophet of god , would not compasse the altar , nor participate in holy things , before he had washed his hands in innocencie ? are such fit successors of the prophets and apostles , who were called holy men of god , not only in that they were penmen of the scriptures , and immediatly assisted and inspired by the holy spirit of god , and freed from error in their doctrine , which priuiledge we cannot succed●●hem in : but also in regard of their holy and innocent liues , wherein also they shined as lights in the world , expressing and shewing in life , the life of that true and pure religion they taught vnto others . . let such as count this holines ( which is nothing but puritie of heart and life ) in minister or people too much puritie and precisenes , see their error , and repent of it : if they shall not see god , who are without it ; much lesse shall such as scoffe at it . we serue a god of pure eyes , who hath pronounced blessing vpon the pure of heart , and threatned that dogges and vncleane persons shall stand without the gate of that holy citie . notwithstanding therefore many a fooles bolt , if that be puritanisme , which many so esteeme ; it becōmeth all the people of god , much more his ministers , in that way which they so tearme , to serue the god of their fathers . . note that marriage is no impure or vncleane condition of life , nor a breach of chastitie and holynes : for ●e that in the words before is permitted to be the husband of one wife , is here called also to holynes and chastitie . temperate , ] the papists to maintaine the former error of single life , translate this word continentem : but the words of scripture , which for most part are more generall , and figuratiuely comprehend many particulars , either in commanding or prohibiting , may not be restrained to strengthen popish error . for although all the vertues of the seauenth commandement may be here included , yet the word is more generall then so : seeing he is properly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hath any thing in his power , that is lord ouer a thing to command it , and enioy it : and here one who is lord ouer himselfe , his lusts , affections , appetite , who enioyeth these and is not theirs : who keepeth the command of these , and they haue not him at command : requiring that the minister should be a man , that can curbe and bridle himselfe in his will to ouermaster it ; in his affections , of desire , reuenge , mirth , sorrow , &c. to moderate them , that they exceed not the meane and due measure : in his appetite , of meate , drinke , sleepe , recreation , that it be not inordinate : yea in all his parts , his hands , his eyes , his tongue , &c. so order himselfe , as that no vnseemely kinde of gesture , fashion , word , or dealing , proceede from him which may disgrace his calling : but to carie himselfe in such a temper , as becommeth the former vertue of holines . for euen the word hath affinitie with that , which we call a right temperament , or constitution ; whether of humors in the bodie , or affections in the soule : which is , when none is predominant , but one of them is equally mixed and qualified by another ; as strong wine is tempered and allaied with water : and implyeth that the minister by reason , wisedome , and religion especially , either allay , or breake off the headines , and violence of those troublesome lusts and affections , which may otherwise molest him , and exceedingly preiudice him in the workes of his calling . this vertue then standing in the moderation of our desires , in the vse of all the gifts and liberties we enioy ; as also in laying a law vpon our selues , that no inordinate lust beare sway in vs : it cannot but be most nenecessarie in a minister ; who may not either in his priuate course vnfit himselfe to the performance of his calling ; by the immoderate affection or vse of any externall libertie , as of meate drinke , recreation , riches : much lesse in his publike execution may he administer holy things ; as the word , sacraments , prayer , according to distempered passion or affection , as of anger , sorrow , lightnes , or any such . and further , as it is a great preseruatiue in him of an equable and constant christian course ; so is also a great nourisher of his inward quiet , and outward peace : and so procureth his freedome vnto ministeriall duties ; which aboue all other require that a man should be wholly his owne , and the churches : for it bringeth downe high thoughts , and proportioneth the minde vnto such an estate as becōmeth the simplicity of the gospel : it cutteth off al affectation of state , pompe , sumptuousnes , & superfluities aboue that which becommeth a minister of christ : which things make rich men indeed , but poore ministers for the most part . now the meanes to attaine this vertue , are two especially . . the deniall of a mans selfe , with a daily invring ones selfe to the crucifying of his affections and lusts . paul beat downe his bodie as with clubs , and kept it vnder . prooue masteries with thy selfe , arme thy selfe against thy selfe , make warre without truce vpon thy selfe : it is a warre without bloodshed , hurting none , no not thy selfe : but profitable to worke thy peace with god , with thy selfe , with others ▪ remember salomons speach ▪ he that ruleth his minde , is better then he that ouercommeth a citie . . prayer : for neither this nor any vertue groweth in our owne grounds : neither good nature , nor freedome of will can make this supplie ; but we must haue recourse to the father of lights : our selues are but our owne burdens , of so miserable molde , as we need no other enemies then our selues , to depriue our selues of our good , if the lord befreind vs not : whom we must wrastle withall by our praiers , and if we would preuaile , vnto our prayers we must sometimes ioyne the exercise of fasting , which ( after a sort ) doubleth our forces : both in strengthning our praiers , as also by disposing vs to the receiuing of these graces . and now ( to end this large treatise ) it wil be asked , but what if any minister be scandalous in any of the forenamed vices , or defectiue in the vertues mentioned ? ans. . if he be not answerable to these canons , it is plaine by the apostle , that he is not to be called . . if he be called , and after prooue vicious , he must be delt withall as an elder : . no accusation must be receiued vnder two witnesses at least , . tim. . . . when he is accused of a knowne and scandalous vice , all possible meanes must be vsed to reclaime him . as , . by open reproofe , vers . . . sometimes by translation of him to such a place , as where are lesse meanes of that sinne ; as one giuen to drunkennes , or contention , from a drunken and quarellous people . . sometime by a temporall deposition from his office , if there be hope hereby to doe him good . . after sufficient admonition , censures , and trial , by a perpetuall deposition from his place : yea and further , if he still prooue incorrigible , by proceeding to excommunicate him , and cast him from the societie of the church . and the rather , . because ministers are set ouer a people to edifie , and not destroie them . . because the actions of ministers haue a secret power , not to lead onely , but euen compell men to the like , especially if they be lewd and wicked . . weaker and meaner men for manifest vices not repented of , must be proceeded against to excommunication : much more the minister , whose scandalous life is infinitly more dangerous and hurtfull . . such proceeding against notorious , insufficient , and scandalous wretches ( who neuer came in , nor are kept in by the apostles canons ) would doe good for example . vers. . holding fast the faithfull word , according to doctrine , that he also may be able to exhort , with wholesome doctrine , and improoue them that say against it . hauing followed the apostles meaning , and method in describing the fitnes of him , who is to be chosen into the ministerie , who for the innocencie of his life ought to be free from manifold vices , and corruptions , which are plentifull in the world , and for the integritie of his conuersation ( seeing whatsoeuer he doth is exemplarie ) ought to shine with m●nifold graces , and vertues , as we haue heard . now we come to the second branch of the ministers fitnes ; which standeth in his abillitie to discharge his high calling and place : vnto which is required such ●kill and cunning in the grounds and points of christian religion , as that he may be able to hold fast , maintaine , and iustifie against all challengers , that truth , and doctrine , which is agreeable to the faithfull word : that so whensoeuer any blast of heresie , tyrannie , false doctrine , or flatterie , shall rise against him ; yet he may hold fast that faithfull word : which is therefore a sure ground of sound doctrine ; and thence instruct and edifie the consciences of his hearers in all necessarie doctrine . whereby it shall come to passe , that he ( keeping himselfe constantly to this truth ) shall be fitted fruitfully to turne himselfe to any dutie of his calling : that let him be to deale with either of those kinds of hearers ; whether such as are obedient and teachable , he shall build them further and make them sound christians by exhortation out of wholesome doctrine : or else such as are stubborne and opposite contradictors of the truth , these he shall convince , and with manifest reason put to silence . and thus in regard of both , gods name shall be glorified , true wisedome shall be iustified , gods kingdome shall be enlarged , and amplified , and satans kingdome shall be destroied and damnified . this is the scope of the verse : which containeth two parts . . the dutie enioyned euery minister , to hold fast the faithfull word , according to doctrine . . the end , including a sound reason of it , in the rest of the verse , that hee may be able , &c. for the meaning of the former part . holding fast : the word properly signifieth such an holding as men vse , when some other man hath laid hold on that which they will not part withall ; euen an holding with all their strength and force ; not such an holding , as a man careth not whether he hold or no ; for then the thing holden , would of it selfe slip out of a mans hand : but an holding against a contrarie hold , which vseth to be the stronger , and firmer : inforcing thus much , that the minister must lay hold with both hands ; surely apprehending the truth in the vnderstanding of his soule , as also in the affections of his heart : in either of which if he faile , he holdeth not fast ; seeing neither can a man loue that which he knoweth not , nor hold that he loueth not . but what must he hold so fast ? the word , which is not tropically , as in many other places , to be conceiued , but properly . in which proper acceptation it signifieth all that heauenly doctrine , which is deliuered to the church in the writings of the prophets , and apostles : which we call the holy scriptures . now this word the apostle doth not nakedly mention , but adorneth it , . by a notable adiunct , the faithfull word : . from the porper ende of it , according to doctrine : which is fitted for the instruction , and edification of the church in all ages : which we will further expound as we come vnto them . doctr. . that the word of god is a faithfull word ▪ and infallible . . if we looke to the author , he is holy and true , rev. . . and , vers . . these things saith amen , the faithfull , and true witnes : euen god who cannot lie , as vers . . of this chapter . . the instruments were led by the immediate direction and assistance of the holy ghost , . pet. . . beeing of themselues , either rude and illitered men ; as amos an heardman , peter and iohn fishers , matthew a toldegatherer ; so as the great clarkes of those daies were driuen into admiration , to see the gifts giuen them ; knowing them to be vnlearned , act. . . or else they were most fearce and bloodie enemies , as paul , whom the hebrewes could not beleeue , that he was become a preacher of that truth he had persecuted , vntill the lord gaue further testimonie of him , act. . . . the matter of this word , is an euerlasting truth : the law an eternall rule of righteousnesse , as ancient as god himselfe : the gospel an euerlasting gospel , rev. . . containing promises of eternall truth , which shall haue their stabillitie after heauen and earth shall be no more : besides such assured articles of faith , concerning god in the three persons ; and the church of god , that if an angel from heauen should come , and teach another doctrine , he must be accursed . moreouer such diuine prophecies , and predictions , together with the exact accomplishments , although some hundreths , yea thousands of yeares passed betweene : as by this one part sufficient euidence may be gathered of the faithfulnesse and steadfastnes of the whole . . the forme of it , which is the conformitie of it with god himselfe , maketh it appeare that if god be faithfull , this his word must needs also be so : in that it resembleth him in his omnipotencie , for this power and arme of god neuer returneth in vaine , but doth all the worke of it . in his wisedome , giuing most perfect and sure directions , resoluing all doubtfull cases , and making wise vnto saluation . in his puritie and perfection ; beeing an vndefiled and perfect law . in his omniscience ; it searcheth the heart , discouereth the thoughts , deuideth betweene the marrowe and bone , heb. . . in his iudgement ; acquitting beleeuers , to whom it is a sweete sauour of life to life : condemning infidels , both here , and much more at the last day , ioh. . . in his truth and veritie ; as here , and coloss. . . it is called the word of truth . . the ends shew the certaintie , and faithfulnes of it : it beeing the onely meanes of regeneration , . pet. . . of begetting faith , rom. . and consequently both of freeing men from hell and damnation , and of assuring them of that freedome : the onely word that can supplie sound and firme consolation , yea setled and assured comfort vnto distressed consciences : none of which ends could it euer attaine , if it selfe were vnsound , and vncertaine . now as it carrieth with it all these grounds : so are there without it a nūber more wherby we may confirme the same truth : as , . it is the foundatiō of the church ▪ eph. . . against which if hell gates could euer preuaile , the church were vtterly sunke . . hereunto hath the lord tyed his church as to an infallible direction ; to the law , and to the testimonie : without which there is nothing but errour and wandring : ye erre not knowing the scriptures . . this truth hath beene aboue all other oppugned by satan , antichrist , heretikes , tyrants , yet neuer a whit of it was euer diminished : salomons bookes may be lost , but not these of the true salomon iesus christ. that the scriptures were burnt in the temple , and that ezra composed a newe scripture , is to be reiected as a iewish fable : ezra might put together parcells of scripture scattered , and compose them into bookes . but where were ezechiel , daniel , zacharie , hagge , or what were they doing to suffer all the scriptures to be lost in their times ? or where was the watchfull eie of god , could it winke , or nodde , or not see , or not preuent the perishing of his word vtterly from the church ? . this word hath beene so certenly sealed in the hearts of the elect of all ages , that where it once was harboured in truth , it could neuer be shaken out by any kind of most exquisite torture and torment . all which confirme the doctrine propounded most plentifully . obiect . but some bookes of the canonicall scriptures are perished . answ. many indeede are reckoned , but they were either not canonicall , or the substance of them is still contained in the canonicall . obiect . but if god himselfe had written the whole scripture , as he did the law , and had deliuered it to men ( as he did the tables to moses ) then had there beene no doubt of the certaintie of it : but it was written by men . ans. yet is it as certaine as if god had immediately writ it with his owne finger : for holy men spake and writ as they were mooued by the holy ghost : not as men , but gods instruments , guided by extraordinarie , immediate , and infallible assistance of the spirit . obiect . in . cor. . . paul saith , i speake , not the lord. ans. the plaine sense in one word is ; i giue counsell in this case of mariage by collection out of the word ; of which the word hath not deliuered any expresse lawe : and no more can be gathered of it . vse . this doctrine is of speciall vse both vnto teachers and hearers : vnto teachers it affoardeth a twofold instruction . . if it be so faithfull a word , to hold it fast . . to hold themselues fast vnto it . for the former , the teacher must looke that he lay such hold on it , as he neuer suffer it to be wrested from him : no danger , no fauour , no power , no subtiltie , may force him to vnfasten his hold : much lesse goe backe and recoile from it , or play fast and loose with it : or so carrie it as one that would swim betweene two waters but carie it and hold it out as faithfully and constantly as becommeth such a faithfull word . ieremie on this ground that he had a sure word , after he had beene smitten and stocked , he went not into corners , nor behinde the wall to speake the will of him that sent him : but as one that had laid faster hold on it , in tearmes of defiance and personall application to the stoutest and proudest of them , he vttereth with much boldnesse and plainnesse , what he had in commission . the like we read of amos against amaziah . the like of the apostles thorough the acts , and their epistles : and all vpon this ground , that the lord sent them with a faithfull word . and if reasons will perswade to this dutie , we haue not a fewe . for . what sound comfort can any minister finde in life or in death , but in beeing found faithfull ? where was pauls reioycing towards his death , but that he had fought a good fight , and had kept the faith . . this faithfull word was not easily purchased vnto vs , but by the blood of many a faithfull man , both of pastors and people , shed in our owne and other countries : and should the preachers of it esteeme lightly of so precious and so dear a purchase ? . if the pastor depart or be driuē frō the faithfull word , how can his people hold it ? he is guiltie of all their apostacie from the faith . let the pastor receiue such a blowe , the sheepe cannot but be smitten . . looke on the danger , and gods righteous iudgement on such teachers , as esteeme of mens words and writings aboue that is meet , in the meane time not embracing this word in the loue of their hearts . god giues them ouer to beleeue and broach doctrines besides the word : all their learning hindreth not , nay rather armeth them to sticke fast to falshood and errors : and to defend doctrines of much loosenesse and libertie . especially the iudgement of god is come vpon the romish church to the vttermost , who because they lay this for a ground of their doctrine ; that this word is not of it selfe faithfull and certaine , vnlesse the church , and councels , and the pope authorize it to mens consciences ; and that any other word thrust vpon the church by the former authoritie , is euery whit as faithfull as this : hence is their whole religion a mysterie of iniquitie and delusion : hence comes in intercession of saints , worship of images , prayer to and for the dead , pilgrimages here , purgatorie hereafter , reuelations , masses , bread-worshippe , propitiatorie sacrifices , mixture of moses and christ , which is a doctrine cutting them off from christ ; who haue before cut off the authoritie and credit of the scriptures which are the word of christ : which fearefull iudgement let it mooue euerie timothie , and titus , carefully to keepe the worthie thing which is committed vnto them . . euerie minister is taught hence to hold him vnto this faithfull word ▪ for so he shall deliuer not things doubtfull and vncertaine , but such as men may leane vnto , rest , and ( as we say ) write vpon . and this is insinuated by our apostle , that that is a faithfull ministerie , which holdeth it selfe vnto a faithfull word , such as is the sure anchor of mens soules , against which hell gates cannot preuaile . such was the ministerie of the true prophets : ieremie saith , of a truth the lord hath sent me , and bidden me speake these things : of the apostles , who deliuered such things as they receiued of the lord , and commanded vs that if an angel from heauen , or a deuill from hell should bring ( not a contrarie , but ) a diuerse doctrine from that , to hold him accursed : yea of the sonne of god himselfe , who said , my word is not mine , but my fathers . what horrible blasphemie then is daily practised in the popish churches ? whose teachers calling these faithfull words a nose of waxe , send men to dumbe idols the teachers of vanities and lies , yea to apocryphall writers , to fathers , councels , bishops , and popes ; as though the scriptures had lost all their faithfulnesse ; or as though the canons , decrees , summes , and sentences of men were more stable then that eternall truth , that shall out-last heauen and earth . was this a faithfull word in pauls time , and is it not so still ? doth the sonne of the eternall father pronounce of his fathers word , that it is not onely true but truth it selfe , and that not one iot of it can passe or faile ? and is it any other then the voice of antichrist , which shall say that it is no certaine word at least to me , vnlesse the church say so ? shall the spirit of god call it a sure word of the prophets and apostles , and a word of truth , and shall we heare a wicked and lying spirit come out of hell , and say that this stabilitie and truth dependeth vpon man ? whereas , let god be true and euerie man a lyar : and that if those men whom they tearme the church , change their minds or any sense in the scripture , so doth the holy ghost also . let these owles flie the light of the scriptures , as such as loue to liue in darkenes : carnall religion must haue carnall props : like lips , like lettice , we say , and such a church such lawes . as for vs , let vs as it standeth vs in hand hold vs vnto this faithful word , and not in stead of it deliuer the vnfaithfull words of men , whether philosophers , or fathers , or schoole-men . and is it not good reason that we should be tied to this word , when euen the prophets and apostles were ? isai must take a role and write , and binde the testimonie , and seale the lawe among the disciples : the commandement to ieremie was preach the words that i shall tell thee . in the newe testament they must heare moses and the prophets . paul was separated to preach that gospe● which was promised before by the prophets , and accordingly he witnessed that he spake nothing besides the things foretold by the prophets . againe what ministeriall worke is it , which this word doth not most naturally and happily effect : for this is a sure instrument to beget faith , ioh. . and to confirme it , act. . . to conuert soules , psal. . . and to saue soules , iam. . . now vnto hearers this doctrine affoardeth also speciall vse of instruction . if it be so faithfull a word , euerie man must attend vnto it , . pet. . . we haue a surer word , — to which yee doe well that yee attend . . to lay vp this word surely , as beeing the sure euidence of thy saluation , and of thy heauenly inheritance among the saints . men locke vp their euidences or convaiances of land in sure and safe places , delight often to read in them , suffer no man to cousen them of them , whatsoeuer casualtie come , these are by all meanes possible safegarded : and shall any man carelesly neglect such an euidence as this is , without which he hath no assurance of saluation , nor the tenure ( out of his idle conceit ) of one foote in heauen ? a lame man if he hold not fast his staffe , falleth ; and whosoeuer looseth his part in the word , looseth his part in heauen . . here is a ground of thankfulnesse , in that the lord hath not onely vouchsafed vs life , and glorie , and immortalitie , when we were dead , and when nothing could be added to our miserie : but hath also giuen vs such a constant guid and direction therunto : we might either haue groped after him in palbable darknes ; or haue had such direction as might haue affoarded vs lesse assurance and comfort ; but now beleeuers knowe assuredly that they were loued of the father before the foundation of the world , and out of that loue chosen vnto life : that the sonne was sent to ransome them from sinne , and present them iust before his father : that his spirit is sent out to regenerate them , and to further and finish their sanctification : that by his prouidence they are supplied in all their good : that by his power they are protected from all their euills . he might haue brought vs to heauen and neuer haue let vs know any of these comforts in earth ; yet would he not so slenderly leaue his church : but as our sauiour noteth , he hath spoken and written this word that our ioy might be more full : which is one generall vse of the whole word of god. now what can we doe lesse then in way of thankfulnes , . yeeld vp our selues to be directed by this faithfull word . . beleeue it in whatsoeuer it commandeth , threatneth , or promiseth , in that it is such a faithfull word : and hereby we set also our seale vnto it . . constantly cleaue vnto it in life and in death , and not to be so foolish as to be soone remooued to another gospell : nor so fickle as children , to be carried about with euery winde of doctrine , but hold fast such a stable truth so full of direction in all the life , and so full of comfort at the time of death : for it is as a fast and faithfull freind tried in time of aduersitie ; standing closest to a man in his greatest necessitie . obiect . there is no feare but we shall hold out whatsoeuer should betide , we are grounded and setled . answ. but how many did in the fierie triall in queene maries time : scarce one in cambridge , both the vniversitie and towne ; or if one poore townsman held it out in the flames , that was all . lastly both teachers & hearers , must trie their doctrin by this touchstone : if it abide this touch , it is gold , it is a pure and faithfull word ; if it be not according to this word , there is no light in it . which is according to doctrine , ] here our apostle both deliuereth another note , and setteth another marke vpon the word ; as also vseth another argument , why the minister should hold , and hold himselfe vnto the word of god deliuered in the scriptures ; because it is not onely a faithfull word , vnto which the faithfull may cleaue , and rest as vpon a sure anchor : but also such a word as beareth the bell for the ●itnesse of it , to institute , instruct , and edifie the church , and members thereof : as if he had said , that word which is most fitted to edification and instruction , is to be maintained , and held fast , that it may be held forth before gods people : but this is such a word : and therefore ministers must hold it fast . doctr. whence we learne , that the word of god is his owne ordinance , fitted to instruct the elect in all necessarie truth , and doctrine : which is the very scope of our apostle : and will otherwise also appeare , if we consider , . the wisedome of god , who hath in the bookes of scripture comprised , and deliuered a most perfect rule of doctrine , concerning faith , and manners : to teach as both concerning god , our selues , and others , whatsoeuer is necessarie or profitable to be knowne to saluation . to the proofe of which serue all those places , where we read that it is able to make a man wise vnto saluation : to instruct him to all righteousnesse : to furnish him to euery good worke : to make him blessed , by inchoation here in this life , and consummation in the life to come : for here through patience and comfort of the scriptures we haue hope , rom. . . and hereafter life eternall , ioh. . . . the mercie of god , who hath written mysteries aboue the apprehension of the angels themselues , euen to the capacitie of the simplest , in things of absolute necessitie : whereas if he had but spoken the word , it had beene more then he ought vs : but he hath written it , that we might ponder , and meditate of it : yea he hath translated it into euery mans language , and so fitted it to edifie the more ; so as fiue words now are better then ten thousand if it were shut vp in it owne fountaine , or any other strange tongue : besides he hath brought it to vs by an easie price , in one portable volume , that we might conueniently exercise our selues in it day and night . and that we might vnderstand those hard places , which for our exercise we shall meete withall in reading : and that we might be lead beyond the letter of the scripture , to shew the life of it in the keeping of faith and good conscience , he hath appointed a ministrie in the church : and in all ages hath raised vp men of god , whome he hath furnished with the gifts of prophecie , and enabled with sundrie gifts of the spirit to see and reueale the truth therein contained . for euery manifestation of the spirit , is giuen to profit withall : and he gaue some to be apostles , some prophets , &c. for the edifying of the church , and the gathering of the bodie of christ. . the power of god , who conuaieth such a power into this his ordinance , as whereby it becōmeth so mightie in operation ; so able to cast downe strong holds , and euery high thing exalted against god : yea so strong at the weakest , as that by it alone the kingdome of darknes and of the deuill is bartered , and subdued , and iesus christ the prince of peace set vp in his throne within the hearts of men . vse . would any minister edifie his people ? let him hold fast this word : would he teach them christ ? this word testifieth of him : would he beget faith in them ? this word must doe it , rom. . would he destroie sinne in them ? as dauid said of goliahs sword , there is none to that : so there is no sword of the spirit but this : would he raise the afflicted ? hence may he speake a seasonable , and sauorie word to him that is weary : in a word , if a man will take the most compendious way to bring soules to heauen , let him obserue this rule of holding him to this word , which is ordained for doctrine . but if a man either for idlenes , or ease neglect the reading ▪ and study of the scriptures : or according to the vanitie of his heart , lay by this booke , and fall to the studie of friars , or fathers , and seeke to preach matters of more applause , or to get a name of learning ; is in his profundities , curiosities , and such quainte deuises , as he meeteth withall in mens writings : this man leaueth the right way of edifying men in the waies of god , and is in his conceit wiser then his maker , who hath fitted this word for doctrine , and no other . . hence note , that it is gods will that euery man should be expert in the scripture , seeing he hath so fitted it for the teaching of the simplest . which must force euery man to examine himselfe , whether he hath found it such a fit word for doctrine : for he whose heart cannot iustifie the word in this propertie , is no child of wisedome . many haue heard this word a long time ; and yet vnderstand it not : haue learned little or nothing : are ignorant of christ , and what he hath done but in grosse , and generall tearmes : haue attained no lasting comfort from the same . where now lieth the fault ? the word is fit to ●each thee , the ministerie stablished , and sanctified to the edifying of thee , all the gifts of the ●eachers are giuen to profit thee . why then ha●t thou not profited ? oh the sinne lyeth at thine own doore , in that thy selfe hast refused , or resisted instruction . it is not the obscuritie of the scripture , but the darknes of thy blind mind , that hath hindred thy profiting . the word is as fit to teach thee as the choysest seed , is to take and grow with encrease , but thy soule is vnprepared : thy heart is as the stonie , or thorny , or high way ground : no seed can thriue in it , all the labour of gods husbandmen is lost vpon thee . thy sinne hath suffered the word to loose the vertue and power of it in raising thee to life : the vaile is still on thy heart , and thou wilt not suffer it to be remooued , that the glorious light of iesus christ should shine vpon thy soule . but marke thy fearefull estate all this while : for whosoeuer thou art , that perceiuest not the mightie power of the word in thy chaunge , and conuersion , be thou sure it is mightie in working thy ouerthrow and confusion . for god neuer speaketh but to saluation or perdition : the words of his mouth returne not in vaine , they are the sauour of life , or of death : they binde or they loose : they be the sentence ▪ either of absolution or of condemnation : oh then thou that louest thy soule , deceiue not thy selfe : for if the gospel be hid now , beeing a word so fit to teach thee , and thou hauing bin so long taught , and yet remainest vntaught still , vnchanged still inwardly , vnreformed still outwardly : it cannot but be a fearefull brand that thou art as yet in the state of perdition ; and that the god of the world hath blinded thine eyes vnto destruction . and ●l●tter not thy selfe in a course of securitie ▪ because perhapps thou seest not thy danger : for this word cannot quicken thee , but thou shalt perceiue it ; but it slayeth men insensibly ; so as if thou findest not the life of grace wrought by it , thou hast great cause to feare and flie thy present estate . . the last vse is directed against the papists , who hold that the scriptures are , . imperfect without tradition : . obscure and difficult . for the former : bellarmines position i● , that all necessarie doctrine concerning faith and christian life , is not contained in the scriptures ; but many things of this kind ( that is , necessarie things ) are to be supplyed out of the traditions , either of the apostles , or of the church . and for the second ; he affirmeth , that the scriptures are not so plaine and easie to bee vnderstood , as that they be sufficient in themselues to decide the controversies of faith without the authoritie and expositions of the church : nay rather are so obscure , that euen in things necessarie to be knowne , they cannot without the instruction of the church be vnderstood , no not of faithfull men . against both which blasphemous positions this one of our apostle opposeth it selfe ; in that the word was euer fitted to the instruction of beleeuers , and did euer sufficiently instruct them in all ages , according to the age and state of the church . nay , this word beeing perfectly fitted , and sufficient for the instruction of the church , when yet there were but the fiue books of moses : are they not now much more sufficient and perfect , seeing the expositions of the prophets , and the writings of the euangelists and apostles are added ? obiect . but as then the scripture was imperfect without the writings which after were added : so is it now without the decrees , constitutions , and traditions of the church . to which i answer : that the written word was neuer imperfect ; for when the newe testament was added vnto the old ; it was made not more perfect , but more cleare ; for euen then it was entire , if not in so many words , yet in the same sense and substance of doctrine . let them a●ke then what the scripture speaketh , of this and that , as the baptisme of children , of maries virginitie after christs birth , of purgatorie , or what by the scripture we may thinke of the vncircumcision of women , of infants dying before the . day , of the sauing of the heathen , &c. i answer , if the things of which they inquire be either false or fabulous , as that of purgatorie ; or not necessarie to saluation , as that of maries virginitie , the question is not of them ; it is no impeachment vnto the scriptures to omit them , wherein we see many of the words and facts of christ himselfe omitted : but if they aske of things more necessarie , if they be of absolute necessitie , these are taught fully and expressely , as the substance of all christian religion . but for necessarie circumstances , and inferiour truth about them ; the scripture often ( entending to prouoke our studie and diligence ) is not so expresse ; and yet is not wanting in teaching them ; but by proportion and analogie . as in the example of baptizing of children , it is by proportion and consequence taught in scripture , though not in so many syllables : as seeing that circumcision was administred to children , so by proportion may children . . christ calleth them . . affirmeth that they belong to him , and his couenant , and therefore the seale belongeth vnto them . . the apostles baptised whole housholds , wherein doubtlesse were many children . obiect . but apostolike men who writ the scripture , had no commandement to write the word ; or if they had , they had no intention to write a perfect rule to all the world : but writ occasionally either some historie , as the euangelists , or epistles and letters ( as the apostles ) according to the condition of seuerall churches , or men to whom they writ . ans. ● . they spake and writ not by priuate motion , but by instinct , which is equiualent to a commandement . . although they writ occasionally , yet were they so guided by gods prouidence , that whatsoeuer things the church ought to beleeue , is clearely and largely deliuered in their writings . so as we may conclude this point with this sure rule : that the wise prouidence of god hath so furnished the scriptures with sufficiencie , and cloathed them with perfection ; that whatsoeuer they can alleadge to the contrarie , they are either contained in the scriptures , or they are not necessarie . as for the obscuritie of scripture : we graunt not that the scriptures be obscure , but that many things in them are difficult . the rhemists vpon . pet. . . that all scripture is difficult , especially pauls epistles ; whereas peter saith , onely that some things in pauls epistles were hard to be vnderstood , and not all his epistles . againe , they forget that the same apostle peter speaking of the scripture , saith , that it is a light shining in a darke place . now when we speake with the scriptures that some things are difficult , we must take with vs these three caueats . . that this difficultie proceedeth either from the maiestie and high excellencie of the things of god contained in them ; or else from the lownes and weakenesse of man , whether vnregenerate , or regenerate . the vnregenerate person beeing in his naturall estate , is endued onely with a naturall vnderstanding , so as the things of god are beyond his reach and compasse ; they are foolishnesse to him , he cannot conceiue of them . the regenerate , although he hath an inward light of the spirit , which the other wanteth ; yet these things euen to him are reuealed but in part ; after an vnperfect manner , and in vnperfect meanes , vntill that perfect come : so as the best man is partly ignorant of the nature of the things themselues , besides his failing in the meanes , as the knowledge of the tongues , his studie , meditation , and labour herein . . whereas they say ▪ that this obscuritie is in things necessarie to be knowne ; the truth is , that in all things necessary to saluation , the scriptures are so euident in one place or other , as he that runneth may reade the seuerall points ▪ . whereas they say ▪ that this obscuritie must be supplied by humane expositions and traditions . i answer , that the commentaries , and expositions of good men are not to be neglected , but yet so entertained as not simply arguing the obscuritie of scripture ; but rather our infirmitie and weakenesse , who cannot receiue a perfect doctrine perfectly . againe , how were those purest primitiue churches directed , that wanted all those councels , decrees , decretalls , summes ▪ & sentences , glosses , and determinations , which the romish synagogue would bind vs vnto as rules of faith binding the conscience ? surely , they dare not denie but that there was more light , more grace , more zeale and pietie before such trash of theirs , which onely brought in corruption and heresie into the church , then euer was since , or is euer like to be vnto the ende . we will also conclude this point , noting in one breath of bellarmine three errors : . that he attributeth that to the scriptures , which is to be ascribed to mans impotencie . . that the obscuritie he speaketh of is in things necessarie to saluation . . that supply must be made by humane expositions : whereas the right opening of scripture , is by scripture . that he may be able to exhort with wholesome doctrine ] now we come to the ende of the former dutie , which is , that he who is to be set apart to this waightie function , may be fitted and furnished to all the parts of his calling : which the apostle reduceth to two heads , according to the seuerall condition of the persons , with whom he is to deale : for all teaching is either the confirming and strengthning of sound doctrine , tending to the conuerting and confirming of the tractable : or else the infirming and weakening of false doctrine ; seruing to the confutation and conviction of such as are refractarie , and gainsayers of the truth : neither of which can any man possibly fruitfully performe without diligence and setlednesse in the scriptures , seeing that to these purposes he must hold fast the faithfull word . for the meaning : we must enquire , . what is meant by exhortation , & wherin it differeth frō teaching . and the difference chiefly stādeth in these . things . . euerie exhortation is teaching , but euerie teaching is not exhortation . . to teach , is more properly to propound out of scriptures , & prooue by the scriptures things to be beleeued or done : to exhort , is to incite & prouoke the hearers to the beleeuing or doing of things , so prooued by reasons and arguments . . teaching is a former worke for the enlightening of the vnderstanding , and frameth the iudgement : and exhorting is a secondarie work more properly pearcing the affections , and so furthering the practise . secondly , what is meant by doctrine : that is nothing else but the word of god taught : for that same which is here called wholesome doctrine , is in c. . . called the wholesome word : and to shewe the identitie of them , the apostle ioyneth them together , if any consent not to the wholesome words of our lord iesus christ , and the doctrine which is according to godlinesse , he is puft vp . . why is this doctrine called wholesome ? to which i answer , that that is wholesome doctrine , which beeing well prepared afore hand maketh the soule sound , and in good plight and liking : for it is a borrowed speach from the food of the bodie , to the meate of the soule , which is the word of god , here called wholesome doctrine : of which epithite something is to be spoken , but better occasion will be offered vs in c. . . doctr. . in that the word is called doctrine , and no doctrine is without a teacher ; it behoueth euerie man to repaire to the teachers of it . now the teachers in the church , are either the great doctor of the chaire , who fully and sufficiently teacheth euerie beleeuer ; and whose teaching is absolutely necessarie to the conuersion of men : or else his ministers , who as so many vshers are set to teach all the formes of the church ; but so as vnder the master ; farre wanting and short of his abilitie ; in themselues insufficient to bring men vnto the sight of their saluation , and much lesse vnto their perfection : not because they reade not the same lecture with the spirit , but because they can onely teach the outward eare , not the inward : neither are they gods to conuert ( although the word be able to saue soules ) as he is who in giuing the precept , giueth also power to learne , beleeue , and practise it . vse . would any man be taught to saluation ? not hauing this knowledge naturally he must get him these teachers . first , he must goe thorough these vshers hands , and then according to his proficiencie , the spirit shall take him into his teaching . but if a man will play the trewant , and sit at home when gods free-schoole is set open , despising the teaching in the ministerie , conceiuing that he may by his owne studie or reading attaine perfection ; he neuer climbeth into the highest forme ; he neuer hath the high things of god reuealed by the spirit : who teacheth not now by newe reuelations or enthusiasmes , but hath erected a ministerie of the spirit , which euerie one must frequent that would be made wise to saluation . secondly , as this doctrine implyeth teachers , so doth it also learners , and schollers ; teaching vs that we must all of vs become learners of this word and doctrine : for so long as there is doctrine and teaching on gods part , so long must there be an harkning and learning on ours : and the rather both because that which is said of all knowledge , that it is infinite , is much more true of this , for gods commandements are exceeding large : as also seeing in this schoole we are to become not onely more learned but better men . it may not therefore be with vs ( who when we are at the best are but in part good ) as many , who after they haue learned a while , giue ouer , as though they were both informed and reformed sufficiently : but we must be still profiting and going forward , and climbing as it were from on forme to an other : so long as we liue , still aiming at somewhat beyond : for we may not conceiue of gods schoole as it is in mens , which are fitter for boyes and children , then men of yeares : a shame were it for an old man to goe to schoole : but here whatsoeuer many an idiot say to the contrarie , that now they are too olde to learne , euerie man must waxe old in learning something daily : seeing the best man may farre excell himselfe both in wisedome and goodnesse . thus paul when he was an ancient scholler in christs schoole pressed hard to things that were before him . and dauid with other saints of god , prayed still to be taught of god , euen when they were well taught ; as such as who the more they sawe , the lesse they could acknowledge . vse . in our learning of this doctrine , we must examine our profiting and progresse , least we be such dunces as paul speaketh of , who were euer learning , and yet neuer came to the knowledge of the truth . and then we profit when we like good schollers haue passed our grounds and elements : and as the apostle speaketh , when leauing the rudiments and principles of religion , we are ledde forward vnto perfection : and then are we ledde to further perfection , when wee haue taken out the two maine lessons of a christian man , which paul in euerie thing would be sure to keepe , euen faith and good conscience , by which two rules till a man be moulded and cast into this forme of doctrine , he is but a novice christian , and a superficiall scholler in this schoole of christ : the former of which implyeth the knowledge of the doctrine , and the latter the ordering of euerie particular action of life by it . now the examination of our selues by these notes will reprooue many of vs as non proficients , who would be loth to be so deemed . for . whereas for our time and meanes ( especially in this famous eie of the land ) our profiting might haue enabled vs to teach others ; many of our selues had need be taught in the principles of religion : we cannot be gotten out of our a , b , c , & line of letters . if a master should for diuers years together painfully striue with a boy , and could neuer get him out of his letters , what hope were there of his reading ? and much lesse of any skill in higher mysteries of learning . it is the case of a number of vs. many yeares haue the masters of the assemblies plainly deliuered doctrines , fitted to the capacitie of simple men , yea often repeated them , and often beaten vpon them : yet a number that goe for christians , are extreame ignorant in the principles of christianitie . and whereas the apostle implieth that we may measure our owne ability by our fitnesse to teach others : how fewe of vs be there that finde any competent abilitie to teach euen our pettyes in our families our seruants and children ? that cost and paines is ill spent , when after seauen yeares schooling a boy is not able to teach an other his letters : but many of vs that haue beene ●earers and learners in this schoole thrice seauen yeares and aboue , and yet ( to omit our vnwillingnes ) are not able in any sort to catechize our families . further , whereas he that is cunning in his profession , he can speake of it to good purpose , because he knoweth the mysteries of it ; many of vs cannot speake to any purpose , but when any speach of religion is offred are as mute as fishes ; yea are greiued to be drawne to any speach of such things , because our weakenesse is thereby discouered . finally , were it so that we had proceeded but a little way in our profiting here , it would be with vs as with schollers or prentises , who beeing entred a yeare or two , neede not alwaies the presence of their master or tutor for euerie action , but can of themselues doe something , especially in smaller matters , and of lower conceit ; but many of vs can goe no further then our masters are present with vs : we are not come so farre as to take out a lesson now & then by our selues ; we cannot meditate , pray , conferre , to the increase of our knowledge : and therefore we may conclude against our selues , that we are but verie dullards in this doctrine . and what is the reason of all this , but that as negligent learners , we forget as fast as we learne ? or as idle schollers we idle ou● our time otherwise , and allot the least time to this studie . which requireth so much the more time , paines , care and diligence , by how much things more excellent be more difficult : besides that our helpes by nature are none at all to this , as to all other knowledge , and the benefit of it farre excelleth all other . let vs therefore stirre vp our selues , and be stirred vp , not to a smattering in this knowledge of god , but to abound in it , as peter willeth vs. and seeing we are farre from our marke , let vs aime at more fruitfulnesse in our age , and walke from strength to strength , from faith to faith , that so growing vp in grace , and in the knowledge of our lord iesus christ , we may in due season be lifted vp vnto our glorie . doct. . in that the apostle calleth that here wholsome doctrine , which in the words before he called a faithfull word , and fitted for doctrine : note that the men of god , when they fell into speach of the word of god , they spake not ●lightly of it & away ; but were hardly drawne from it without leauing behind thē some notable elogie or other vpon it : rom. . . the gospel , the power of god to saluation : ioh. . . peter saith not , master thou hast the word of god , but , thou hast the words of eternall life : & what a number of glorious things are ascribed vnto it , see heb. . . mightie in operation , sharpe , &c. hence according to their seuerall occasions are al those excellēt epithits ascribed vnto it through the scrip●ures , some of the penmen looking at the author , some at the matter , some to the qualities , some to the effects , and accordingly invest it with titles well beseeming it . and good reason had they so to doe : for , . they considered that the word of god is the principall part of gods name , which neuer could without great sinne be taken vp in vaine , but is to be taken vp into the thought , much more into the lippes with all reuerence and due regard . . they sound the power of it so forcible and comfortable in themselues , as that they could not chose but speake of it as they felt within the abundance of their owne hearts . . they saw the worke of it so effectuall vpon others , and that to such ends , as not all the perfection of flesh and blood , nor the strength or wit of men and angels could compasse , as that they could not conceiue of it without admiration . . they saw it was such a word , as was to meete in the world with most harsh entertainement , and hatefull opposition ; that satan , sinne , and all wicked ones , heretikes , seducers , atheists , and profane persons would resolutely resist it : besides , numbers that would account it foolishnesse , and that would take offence at it not a fewe : and therefore in great wisedome they were carefull , that it should carrie some maiestie with it . vse . those that find such sweetnes in the word , as the saints of old , cannot but with reuerent hearts conceiue and speake of it , euer with signification of some eminent goodnes in it : yea if they conceiue it in the author , the word ( euen of euill ) will be confessed a good word , as in hezekiah ; and much more will the promises , be sweete in the tast . and if they acknowledge it in the most proper effects of it ; oh how will they thinke and speake of it , as of a thing more necessarie then fire , and water ? yea then the sunne in the firmament ? how will they stirre vp others to tast also with them how sweete and good god is in it ? these cannot come as men vse to come , but will be reuerent in the cōgregations , where such words are vttered , as abraham when god spake vnto him , fell on his face : they will not rush vpon the reading of it in publike nor priuate , without some lifting vp of the heart , and some gesture signifying that inward reuerence . . this argueth it a deuillish and wicked practise to elevate the due estimation and authoritie of the word , either in the scriptures , or in the ministerie : once said satan , hath god indeed said , &c. so the papists speake basely of the word in the scripture , calling it imperfect , obscure , contentious , a waxen nose , an inken diuinitie , &c. and therefore well may the letter of the scripture be with them , but the life of it is farre from them . in like sort many profane wretches debase the word in the ministerie , conceiuing it as a vaine word without profit ; and boldly speake of preaching , as of talking : and others mutter because there is so much preaching , plainely shewing by their speaches that they neuer knew the sweetnes of it in their soules , and therefore as yet haue no part in it , nor in that life which it hath brought to light . doctr. . whereas the apostle is not contented that the minister should teach but exhort also ; it ●eacheth ministers to labour for this gift , whereby an edge is set vpon their doctrine , & wherewith as with a goad they pricke on the affections of those that are vnder the yoke of christ. a difficult thing it is ; for teaching is an easie taske in comparison of it ; and yet so necessarie , as that all the ministeriall worke is called by this name , act. . . if yee haue any word of exhortation , say on . so barnabas his whole sermon is called an exhortation : to shew , that he that laboureth not in this point , faileth of all his dutie . whence are all those precepts , that the minister should teach and exhort , . tim. . . and giue all diligence , as well to exhortation , as to reading , . tim. . . for the profitable performance of which , . euery minister must labour for conscience of his dutie : . for a pitifull heart toward sinners : . for experience of that he teacheth , that he may haue a flame in his own heart to kindle others by . vse . many men thinke they need not be taught : but if they did not , they need exhortation . others thinke it sufficient to be taught in generall tearmes , but to be vrged by exhortation , were to saue them whether they will or no. but it is not sufficient to know what is good , but to be led on to the practise ; to which that we may be prouoked , the best of vs while we are in our race need spurrs . for as paul writ of christians , the slownes and weaknes of whom ( he knew ) required exhortation , as well as doctrine ; so that christian that ●eeth not his deadnes and continuall backslidings , knoweth no good by himselfe : yea , he that perceiueth not a spirituall heauinesse and slumber , daily oppressing him ; without this meanes , ( nay and with it also ) that soule is cast on sleepe at least , if it be not dead in sinne . besides the truth is , there is much knowledge euery where , and so little conscience , as if knowledge and conscience could not stand together : but if men did make conscience of all the duties they know , yet were exhortation still needfull : seeing nothing was more vsuall with the apostles , then to stirre vp in beleeuers such graces , as they thankfully acknowledged in them . . thess. . . the apostle thankfully remembreth their diligent loue ▪ and yet cap. . . . by a wise rhetoricall preterition , exhorteth them vnto it . doctr. . whereas the apostle addeth that exhortation must goe with wholesome doctrine , we note , that then is exhortation powerfull , and profitable , when it is firmely grounded vpon sound and wholesome doctrine ; then it carrieth due weight with it , then is it agreeable to this apostolicall precept , yea to that generall practise of al the apostles , whose manner was in all their epistles ; first to laie downe plainely the doctrine of faith and saluation , and then to perswade and exhort vnto the entertainement of it , and to testifie that entertainment by the fruits of faith , and loue . for example : after paul writing to the romans had disputed the doctrine of iustification , not by workes in the three first chapters , but by faith in the two next ; and of sanctification in the three next ; and of predestination , in the three next : in the . cap. and so to the . verse of the . chapter , he exhorteth to good workes and christian duties , vnto the verie epilogue , and conclusion . the whole epistles to the corinths is a mixture of doctrine and exhortation . in the epistle to the galatians after he had disputed the doctrine of the righteousnesse of faith , which the false apostles had wrung out of their hands : after his manner in the fifth chapter and sixt , he exhorteth them to the studie of good workes . so in all the epistles may be obserued , that after the doctrinall part followeth the hortatorie . and as for the particular practise hereof in particular cases , both in propheticall writings , christs sermons , and sayings , and in the apostles epistles , it would be infinite to obserue . vse . as this doctrine affoardeth direction to ministers , to carrie their exhortations leuell with the doctrine truly raised from the word , that they be as goads to pearce and prouoke to dutie : which not obserued , the speach will be verified ; a sea of words , but scarce droppes of matter : so doth it authorise euery hearer to examine the exhortations framed vnto them : that if they finde the messengers of god exhorting them from wholesome doctrine ; they may acknowledge more then a speach or perswasion of man : euen such a doctrine , and ordinance , as the apostle iudgeth fittest for the saluation of man. which if any shall dare to refuse , as accounting it ( with many at this day ) a liplabour of man ; or if any shall deeme and repute it an impotent meanes to raise men to the grace of life , i can say no more , nor lesse of such , then the apostle paul to the hardned iewes , that put the word from them : that they iudge themselues vnworthy of life eternall . one day to their cost shall they know , that all the force of the word lyeth not in the ministers tongue ; and that his words are more then winde , as they esteeme them , ier. . . and improoue them that gainsay it . ] these gainesayers are of two sorts : either such as contradict the wholesome doctrine , by teaching false and vnsound doctrine , whether iewes , pagans , heretikes , or false teachers ; or else such as contradict it by their wicked manners , and conuersation , as a number of counterfeit christians , who dare not open their mouthes against such a cleare light , and manifest truth , but in their liues : whereas it commandeth puritie , they are filthy and impure : whereas it vrgeth pyetie , they are impious towards god ; and whereas it prohibiteth all iniustice , they are iniurious to men : and in one word , whosoeuer receiue not the word with that reuerence and subiection as it requireth , are in the degrees of this sinne of gainsaying the truth . and in the words the apostle propoundeth three things to be considered of : . that all these gainesayers must be conuinced . . that euery minister must be able to conuince and improoue thē . . that he hath this abillitie from the faithfull word . doct. first , when the word is resisted , and gainsaied , there must be no bearing on the ministers part , who is put in trust to resist those that resist the truth . and hence are all our stirres and tragedies , in that this truth must goe away a conquerer , be it euen against kings , and princes , and the great ones of the world . pharaoh , ahab , herod , must be gainsaid and resisted , though it cost the messengers their liberties , yea their liues . many men fret , and fume , that the ministers are so bold and peremptorie , and their sermons are too to censorious , speaking in effect the language of corah , and his complices , yee take too much vpon you , moses & aaron : & murmur against such truths as crosse their lusts : saying with the iewes , they are hard sayings , and who can beare them . if the word say , they may not sweare with the swearer , nor be drunke with the drunkard , nor prophane the sabbath , nor scoffe at religion , and the exercises of it , but set a watch before their tongue , and keepe the doore of their lips from filthy , idle , and scurrill speach : oh here are bonds indeed , fitter for gally slaues then liberall , and free dispositions . come , say they , we will breake these bonds , and cast these cords from vs : and yet these men would haue the ministers tongue tyed , and chafe and fume if they heare any thing they would not . but are you gainsayers of the truth , and must not we resist you ? doe you rise vp against christ in falsifying his word , and contemning his ordinances , and must not we arme our selues against you , sound trumpets , and proclaime open warre against you ; yea must not we so weld the sword of the lords mouth against you , as that we neuer suffer you to haue peace in your sinnes ? and if any of you thinke much to be called a gainsayer of the truth , because yee acknowledge in generall the truth of the scriptures , and for a need can make confession of all the articles of faith . i answer , it may be thou art not come to the height openly to gainsay , as iannes and iambres did moses : nor as elimas and demetrius ; phigellus and hermogines , hymeneus and philetus did pauls preaching : but if thou secretly spurne against the word , or endurest not the guidance of it , thou art a gainesayer , and maist not look to be pleased in the ministerie . and to know thy selfe a little better , trie thy selfe by these three notes . . he that cannot abide the discouerie of his sinne , cannot endure the light which maketh euery thing manifest : this maketh ahab hate micha , . king. . . and the world hate christ himselfe , because he testified of it that the workes were euill . if thou then wantest that obedient eare which should make thee beare a reproofe , thou canst not but be a gaine-sayer . . he that cannot abide the curbing of his lusts , is a resister of the truth : for what other is the scope of all diuine truth , then to bring men out of their naturall estate ; which because men loue so well , they willingly cast off the yoke of christ ? the more then thou striuest for the libertie of the flesh , the more thou resisteth the freedome of the spirit , and so becommest the more a seruant to sinne , and a captiue to the law of it . . he that is not with mee ( saith christ ) is against me , and he that gathereth not , scattereth . art thou with christ in thy affection ? hearest thou his sayings in which thou testifiest thy loue ? or art thou one of that number that tooke it greeuously that peter , and iohn taught the people , and preached christ ? or that with sanballat and tobiah , who were sore greeued that a man was come who sought the good of ierusalem ? nay if thy affection be with christ , thou canst not lightly speake euill of that way , the feete of these tydings bringers are bewtifull , thou reioysest in their light . now examine thy selfe , if any of these be found in thee , although thou openly fight not against god , thou art a gainsayer of the truth , and thou must be resisted in the ministerie . the iewes held and maintained the letter of the scriptures most accuratly ▪ and yet steven telleth them that they were alwaies resisters of the holy ghost : and the reason was , because when it came neere them , then they kicked and spurned against it . if thou wouldst not be roughly dealt withall in the ministerie , resist not the word , but entertaine it in thy best affections to order thy selfe and life by it ; and then though it haue beene tart and bitter , thou shalt afterward find the sweetnes of it , it shall be as honie in thy mouth in regard of the promises ; & if it meet with any rellicks of thy sinne in the iust reprehensions of it , thou shalt be able to say , o let the righteous thus smite mee , for this is a benefit vnto me , this is a precious ointment which suppleth my wound , o let me not want it . this is the way to finde the word sweete . micha , . . are not my words sweete to him that walketh vprightly ? oh then be so farre from spurning at the word , that thou maist rather tremble at it : & then in stead of the spirit of contradiction , the spirit of god shall rest on thee . these things if thou doest not , but wilt still rebell ; blame thy selfe if in the word , thou beest still vnder blowes ; for thou thy selfe beginnest the fraie . doctr. . secondly , we note what a sufficient man euery minister ought to be ; namely , such a one as hath a word of knowledge in his mouth vpon all occasions both to exhort , and conuince : for which purposes he must haue a doubled knowledge , and as a good shepheard a double voice , one to gouerne his sheepe , which must be familiar vnto them ; and another to driue away wolues : one to stablish and perswade the truth ; another to preuent errors , and heresies : herein resembling nehemiahs builders , who held a trowell in one hand , and a sword in the other , and accordingly built with the one hand and fought with the other . let a man consider of which of these two he will , and then tell me whether it be not a matter of great difficultie in any good sort to performe it : but both together will force the apostle himselfe to aske , who is sufficient to these things ? it is not euery reader , nor euery ignorant preacher that can stand vnder this burthen . no , no , if euery part of the ministers office require as compleate a man as that one : isai . . if the speaking of a word in season require a learned tongue : how much more doth the whole office require an ezra , a man prompt in the law of the lord ? a workeman indeed , and such a one as need not be ashamed ? and can we thinke that the lord sendeth any other : doth he vse to send a message by the hand of a foole ? surely if he send any , he maketh them first able ministers of the new testament , not of the letter but of the spirit . in the old testament if he raised vp any extraordinarie persons vnto this worke : what spirit ? what power ? what deepe vnderstanding ? what resolution manifested they ? as that they seemed rather pettie gods then men ; both in the exact knowing ( although by reuelation ) and making knowne things meerely to come : as also in the powerfull resisting of sinne euen in kings themselues and the greatest vpon earth : such were moses , elias , isay , ieremie , &c. if ordinarie ministers , they also are first fitted : yea though they were but inferiour levites and priests , both to be the peoples mouth vnto god , to put incense before the lord , as also to be gods mouth to the people , to teach iacob gods iudgement , and israel his law . but if high preists , they must be such as whose lips must preserue knowledge , and such as who can resolue the people when they seeke vnto his mouth in the difficult cases of the law of god , for he is the messenger of the lord of hosts , mal. . . in the new testament accordingly , if the church haue need for a time of extraordinarie ministers , such as are apostles , euangelists , euangelicall prophets ; such are raised , and to such is giuen by the spirit the word of wisedome , that is , a more excellent reuelation , and more speciall and immediate instinct and assistance of the spirit , together with more eminent authoritie , in explaning the mysteries of christ. if ordinarie pastors bee raised by god , by the same spirit is giuen to them the word of knowledge , that is , by diligence in the scripture they obtaine such knowledge , as that they are able to make christ knowne vnto others , although they be farre inferiour to the former . where this word of knowledge is wanting , that commission is not sealed from god. the eunuch could reade well enough , euen as many among our people can , and yet he could not vnderstand without a guide : and how could he haue been a guide vnto him ( except a blind guide ) that could doe no more then himselfe could ? namly , reade , perhaps without vnderstanding also . god sent him no such guide , but a philip , a mightie man in the scriptures , and full of the power of god. vse . let euerie man whom this doctrine concerneth examine hereby the truth of his calling ; whether he hath receiued the word of wisdome or no : which finding he shall boldly say with ieremie , of a truth the lord hath sent me , and runneth not before he be sent . . it is a great motiue to thankefulnesse wheresoeuer such able ministers are planted , where god giueth learned tongues , that can exhort according to wholesome doctrine : learned ezraes skilfull in the lawe of the lord ; eloquent apolloes , mightie to convince by the scriptures the gainsayers . whereas pitifull is their want , who in this regard are as men cast out of gods sight : wanting the blessed meanes of an able ministerie : for in such places godlinesse must needes be vnperswaded , vice vnresisted , truth vntaught , falshood vnconvinced ; there people cannot but lie open to become a pray to the deuill , a spoile to his wicked instruments , a shop for all wicked practises . in such places seducers , and wicked iesuites , the verie heads to imagine , and hands to execute all mischiefe lurke as in the vaults of safe conduct ; practising daily to withdrawe men from alleagiance to our heauenly and earthly gods and kings : such soiles lie vnder the heauie wrath of god , as to whome no sinne commeth amisse . if there be no knowledge of god in the land ; needs must there be varietie , yea an inundation of most fearefull sinnes : and consequently of heauie iudgements , into which both prophets and people who haue sinned together , shall fall together : for where vision faileth , people are nakedly laid open to all the curse of god : and when israel had beene a long season without the true god , without the priest to teach , and without the lawe , no meruaile if there were no peace to him that went out and in : implying both these points , that without true teaching , without the true god ; and without god , without peace , and blessing . oh that men therefore could prize the blessing where it is ; and so bewaile it where it is wanting , as that by all good meanes they labour the procurement and presence of it . doctr. . all this abilitie in the minister must be had out of the scriptures ; seeing the apostle affirmeth that by holding fast the faithfull word , he shal be able to both these maine works of the ministerie . in like manner our apostle teacheth timothie not onely in generall , how the scriptures are able to fit the man of god to euery good work of his ministerie , but reckoneth vp also all the particulars of his dutie , that no man might doubt but that it fitteth him vnto all . and indeede the scriptures are a rich treasurie , which affoardeth abundantly things both newe and old : he that would read the writings , speeches , and doings of the auncient fathers , let him reade the scriptures diligently : they be a storehouse wherein a man may furnish himselfe vnto all , . doctrine , all of it beeing written for our instruction . . vnto all consolation , for through the comfort of the scriptures we haue hope : and dauid affirmeth , that if he had not found comfort in the lawe , he had perished in his trouble . . vnto all resolution of doubts , by which alone christ himselfe resolued the case of diuorce , math. . and the sadduces in the case of the resurrection , mat. . . vnto all strength in temptation , by which sword of the spirit alone christ vanquished all satans assaults , mat. . . and for the other branch of conuincing the aduersarie . the scriptures are fitly compared by the auncient vnto dauids scrip , whence he fetched out the stone wherewith goliah fell vnto the ground : they be the onely hammer of heresies . whatsoeuer controuersies christ and his apostles met withall , they brought the deciding of them vnto the scriptures , although they might haue otherwise confuted falshoods , and by their miracles haue confounded their aduersaries . when the priests and scribes disdained christ , because the people sung hosanna vnto him , he presently prooueth his diuinitie out of the scriptures . so peter prooued out of the scriptures , act. . and . and paul euerie where that christ was the messiah and sauiour of the world , out of moses and the prophets : apollos was a man eloquent and mightie in the scriptures ; but not by his eloquence did he mightily and with vehemencie confute the iewes , but shewed by the scriptures that iesus was the christ. vse . . to mooue such as are separated to the ministerie , vnto the diligent reading of the scriptures ; & to redeeme that time which they haue or may otherwise spend in reading filthie , lewde , and wanton bookes ; superstitious pamphlets , machiauells blasphemies , or popish errors , and heresies : vnlesse it be . with sound and setled iudgement , able to discerne right from wrong , truth from falshood : and . with this end , either more to detest them in themselues , or fore warne others of them : and thus the wise marriner neede not leaue the sea , if he can avoide the rockes . but let a timothie or titus hold him to this booke , he shall hence haue supply of wisedome to saue himselfe and others : or what wouldst thou wish besides wisdome for thy calling ? wouldst thou be fitted to exhortation ? deceiue not thy selfe , philosophie cannot fit thee : onely the word of god worketh in all the parts and powers of the soule , minde , will , and euerie affection : by philosophy thou maist enforme the vnderstanding although but darkely , in the things of god : but did that euer reform● or alter any mans heart ? reade then this booke , teach this , and thou shalt ransacke the affections , yea and consciences of the hearers . or else wouldst thou haue a dexteritie and facultie in the quicke resoluing of doubts ? studie this truth , be readie in it , and thou shalt finde truth manifesting both it selfe , and the contrarie . and seeing this is the onely euerlasting veritie , it will much more make the mightie to ouerthrowe whatsoeuer is contrarie vnto it . finally , wouldst thou haue eloquence added to all these former abilliments , without which they could not be but obscure ? then studie this truth of god , and thou shalt feele it framing thine heart ; and so ministring speech : yea thou shalt speake out of the fulnesse and abundance of thy heart graciously : nay it will be with thee in thy measure as it was with the apostles : thou canst not choose but speake the things thou seest and knowest . . to confute the popish teachers , who contrarily , . teach that the scripture beeing so hard and obscure as they say it is , may be wres●ed & abused by heretikes at their pleasure : and that no man can be fitted vnto these duties , especially the latter of conuiction of error fully by the euidence of scripture it selfe , except he borrowe some helpe and force elswhere , namely , from the expositions and voice of their church . and . in deciding their controversies of religion ( according to the former position ) they ●lie from the word vnto bishops , fathers , councels , decrees , and popes . but to the first ▪ we answer , that although we are not to neglect , much lesse despise the light and direction of godly mens expositions and iudgements , nor such truthes as are receiued by the true churches of god : yet without them , by considering the nature of the things themselues , the conference of places , the knowledge of tongues , & the suitable correspondence of the parts of the context ; we may come to attaine the true meaning of the place controuerted , & by that be able to convince & withstand all gainsayers . and to the latter , their practise is contrarie vnto christs and his apostles , as we haue shewed . as also the practise of the auncient churches since : as may appeare by that memorable course of constantine the emperour , who commanded the fathers met together in the nicene councel , about . yeares after christ , to referre the great controversie then in hand against the arrians , to the decision and determination of the scriptures . which godly course augustine backeth , who liued not past . yeares after : when he affirmeth , that it was an auncient order of disputing , to haue present the books of holy scripture , and to stand to the triall thereof . if this was an auncient order of disputing in augustines dayes , surely the contrarie popish practise is but a nouel●ie , and we iustly presse them to antiquitie . vers. . for there are many disobedient , and vaine talkers , and deceiuers of minds , cheifly they of the circumcision , . whose mouthes must be stopped , which subvert whole houses , teaching things , which they ought not , for filthy lucres sake . the coniunction [ for ] sheweth that the words following containe a reason of the matter preceding , namely , why the minister should be a man so qualified with able parts both to maintaine the truth , and confute the falshood . the reason is drawne from the description , . of teachers , in these two verses : and . of hearers , in the . the teachers are described by three arguments . . from their indefinite number , there are many : not two or three , who are easily set downe , but many . . by their adiuncts , which are two : . they are disobedient , or refractarie ; such as will not submit themselues to the true doctrine , and discipline of the church . . they are vaine talkers : that is , such as beeing giuen to ostentation , and vanitie , contemne the studie , and deliuerie of sound , and profitable doctrine , and search out words , and matters , of wit , and applause , both of them of more sweetnesse vnto the flesh , then soundnes vnto the soule and spirit . . by their most dangerous effects , and these also are two : . their deceiuing of minds : for which vngodly practise , he especially brandeth them of the circumcision : that is , either by metonimie , the iewes themselues circumcised : or else gentiles iudaizing , embracing iewish opinions , mixing the law and gospel ; moses and christ ; circumcision and baptisme together : making indeed an hotchpotch of religion , by confounding things that can neuer stand together . the . effect of them is , their subuersion of whole houses : that is , they poyson and infect whole houses : yea and where the grounds and foundation of religion hath beene laid , they ouerturne and ouerthrowe all . this last effect is declared by two arguments : . from the instrumentall cause of it , and that is by their false doctrine , teaching things which they ought not : . from the finall cause of it , that is , couetousnesse , for filthy lucres sake . now these teachers beeing so many , so dangerous , and hurtfull , their mouthes must needes be stopped . which is a common conclusion set betweene the two verses , as hauing reference vnto them both ; as a common remedie against all the mischeife which any way may be let in by them : and therefore those that are to be admitted into the ministerie , must be of abillitie to stop their mouthes . for there are many disobedient . ] doctr. . in that the first thing taxed in these false teachers by the apostle , is disobedience , we learne that disobedience commonly is the ground of false doctrine . for , . it is iust with god , to giue vp those to errors and delusion , that receiue not the truth in the loue of it : for wheresoeuer it is receiued in loue , obedience cannot but be yeelded vnto it . . the nature of sinne is euer to be excusing it selfe , and is loath to be crossed , although neuer so iustly , but studyeth how to defend it selfe as long as it can euen by wresting the scriptures , and by taking vp one error for the maintenance of another . . the tenour of scripture ioyneth these two together . what ones were the false prophets and false teachers , which should bring in damnable heresies , but such as should liue in the lust of vncleannes , and liue as bruit beasts led with sensualitie ? and what manner of persons were they , that like iannes and iambres , should resist the truth , but men of corrupt mindes , wholly giuen vp to liue in their lusts ? and not so onely , but reprobate concerning the faith : such as depraued the doctrine of faith , and the pure veritie of god to their owne lewd affections ? and if we looke vpon particular persons , was not this the reason why elimas resisted paul and barnabas , and sought to turne away sergius paulus the deputie from the faith ; because he was full of vnrighteousnesse , and therefore he could not cease to peruert the straight waies of god ? and why did not diotrephes receiue the apostles and their doctrine , professing himselfe a minister among them ? iohn giues the reason , because he loued preheminence , which neither they nor their doctrine could affoard him . vse . . neuer make any minister the rule of truth , seeing error in life ( from which none is exempted ) may breed error in doctrine : but reade with diligence the holy scriptures , whereby thou maist be able to discerne after triall , betweene truth and falshood ; and accept it for it selfe . . meruaile not much if thou seest many ministers resist the truth , for many in all ages are disobedient ; and no meane ones , that hate to be instructed themselues , contradict the truth , and in stead of building , hinder the building of the church ; as sanballat , and tobiah the walles of ierusalem : yea one ieremie had pashur and all the preists against him : christ himselfe had annas , caiphas , scribes , pharises , people , and all against him : and who were they but such as neither entred themselues into the kingdome of heauen , nor would suffer others : nay rather marke the point that is resisted , whether it fight against any of their lusts : thou mightest haue seene . prophets against one micha : thou mightest haue seene in queene maries time all the preists and clergie that durst be seene , resisting and ouerthrowing all the foundation of religion ; and condemning to death , and executing whosoeuer durst mute against thē : there is a synagogue of satan as well as a church of god , and consequently many ministers of sathan , as well as ministers of christ. . who●●euer would know and be preserued in the truth , must learne to yeeld obedience vnto it : for this is a speciall meanes , ioh. . . if any man will do his will , he shall know of my doctrine , whether it be of god , or i speake of my selfe . vaine talkars . ] doct. preachers who themselues are disobedient vnto the word , for most part become in their ministerie no better then vaine talkars . . in regard of themselues , beeing vaine glorious persons , affect applause rather then godly edifying , which is a most vaine thing . . in respect of their labour , which is all in vaine , neuer attaining the end and right scope of the preaching of the gospel vnto saluation : for he that soweth vanitie , what else can he looke to reape ? . in regard of the hearers , who also spend their paines in vaine : they heare a great noise and pompe of words , and a glorious shew of humane wisedome , which may rap the simple into admiration , but they are left without reformation : their eare is perhaps a little tickled , but their hearts remaine vntouched , neither are their soules soundly instructed , nor fed with knowledge , but they go away as wise as they came . these paul calleth vain talkars , and vain ianglers , . tim , . . and againe , profane and vaine bablers , and that iustly : . because their puft discourses proceed from the profanes of their hearts : . they are as strange fire from the lords altar , opposed to that which the lord hath sanctified to the saluation of his people : . they are so farre from the edifying of the church , that they cause men to encrease vnto more vngodlynes and profanes . vse . note the difference betweene these and godly pastors , which are according to gods heart : these feed gods people with wisedome and vnderstanding ; the other with vanitie , and winde : these as they haue their gifts and calling from god ; so they speake euery word from him , and for him : the other like the deuils cooks , are euer blending with the truth , that it may neuer be purely tasted : and like vntrustie solliciters , speake one word for god , and two for themselues : these bring meate in their mouthes , which though it be course , and serued in great simplicitie ( like daniels dyet which was but water and pulse ) yet because it is gods allowance , it goeth with a blessing , which maketh the children of god thriue by it ; the other serue vp more curiously cooked dishes , with greater state and ostentation of humane learning , and eloquence ; but for want of nourishable meat in all this varietie , the soules of gods people are kept thinne and leane , and rise and depart such banquets without any great saturitie . now if any would shewe himselfe a true pastor sent from god , let him ayme at these two things . . gods glorie , not his owne : for to seek himselfe is a note of a false teacher : see ioh. . . . the raising of the church vnto heauen , and not himselfe in earth . rom. . . his hearts desire must be that israel may be saued : he must desire to fal , so that his people may be raised to heauen , rom. . . . note hence a difference betweene the apostles iudgement , and the iudgements of many inconsiderate men . men account such preachers vaine talkers , that apply the word home to euerie wholesome vse , and the more dexteritie a man hath in this excellent gift , the more liable is he to this imputation : whereas indeed here we are taught an other lesson , that those whose doctrine vanisheth away without building on the foundation such as come preparedly to the word , those are vaine talkers ; and their teaching is a froathie teaching : but if true doctrine be wholesomly applyed , and haue quicknes and life in it ; wo be to that man , that saith not , this is the finger of god , and that god is in you indeede , . cor. . . . marke hence what kind of ministers the apostle would haue put to silence : not onely such as are open enemies to the truth , or broachers of lyes ; but such as are disguisers of the word , froathie teachers , such as seeke out vaine things for the people : paul would haue lookt to these betime , and would ( were he liuing ) stoppe the mouthes of such : he knewe that the church might better spare a . of these , then one godly and faithfull pastor : and were this canon put in vre , for one silenced minister we should haue one hundreth . deceiuers of minds , ] by metonimie of the subiect , the heart is put for the mind : the auncient according to the scriptures seating the minde therein : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly signifieth the inwards about the heart : and further by synecdoche , the minde is put for all the faculties of it , especially the vnderstanding , reason , and iudgement : all which are deluded and deceiued by these vain teachers . quest. how did these false teachers deceiue mens minds ? ans. foure waies . . by suppressing the truth ; for by their vaine iangling and speaking liker poets , philosophers , historians , then prophets , apostles , or any successors of theirs , they made a cleanly conuaiance of the light from the people , and withholding the truth and light , they led them from christ , from the right knowledge of the scriptures , from sound godlinesse , and religion in iudgement and practise , and so they remained as darke in their vnderstanding , as erronious in their iudgements , as froward in their affections , and as wicked in their liues as euer before . secondly , by flatterie , for they would not deale directly against the sinnes of the age , as godly ministers doe , but deceitfully that they might not displease : herein imitating satan himselfe , who was wont of olde to answer in riddles : as he answered craesus , that if he would transport himselfe ouer the riuer halys , he should ouerthrowe a most mightie kingdome , namely , his owne . but micha will not deceiue nor flatter with ahab , although it stand vpon his life . thirdly , by letting men see their estate in false glasses , so as they neuer see the truth of it : for people taught by fables and nouelties , think and are borne in hand that they are in heauens high way ; their soules are brought on sleepe ; and comming from such froathie discourses , they sit downe and please themselues in that they haue done their task required ; especially if they can bring home a iest or some wittie sentence , when perhaps they scarce heard a word of christ , of their iustification , of their mortification , or of their glorie . . by placing religion in bodily exercises , not in matters of spirit and truth , colos. . . thus did the pharisies in their times , the papists in these : and whosoeuer more vrge the decrees of men more then the commaundements of god. quest. but whose mindes are deceiued ? answ. first , their owne and then others ; for they are blind leaders of the blind , deceiuing , and beeing deceiued : and although here our apostle expresseth not here who they be that are deceiued , yet elsewhere he doth , as rom. . . they deceiue the hearts of the simple : and . tim. . . they lead captiue simple women : and . pet. . . they beguile vnstable soules : whence we see that ignorant , inconstant , and vnsetled soules , which hand ouer head receiue any doctrine without examination or triall , whose simplicitie disableth them to iudge betweene truth and falshood , and whose leuitie makes them like shaken reeds : these are the carkases on which such vultures do seaze . hence , . note three notable properties of errour . . it neuer loueth solitarinesse , but is a spreading leauen , shrowding it selfe in multitudes , and compassing sea and land to procure patrons , and proselytes . example we haue in the iesuites , the arch deceiuers of minds , and impostors of the world . . it taketh the highest holds of men , euen the mind , vnderstanding , and iudgement ; that the eie once beeing put out , and the light turned into darknes ; it might cary men headlong remorslesly to all cursed practises , which necessarily resemble as they proceed from the former . . it ouerturneth all gods order & ordinances : for whereas the scope of the teachers calling is to enlighten mens minds , perswade their consciences , rectifie their hearts , so as they might growe vp in the sauing knowledge of god in christ , and the liuely sense of their owne saluation : in a word , whereas they are to set and containe men in the right way , error in their minds causeth them to drawe men out of the right path , as this word properly signifieth . . note what is the best fence against false teachers , and an hedge against seducers : namely , . knowledge , . loue of the truth . the former armeth simple soules , by letting them see the difference betweene the right hand and left , without the which the minde cannot be good . but the latter is the surest pace of truth , and that is the loue of it : for no matter it is that men know , professe , and can talke of the truth , if their soules cleaue not vnto it : for euen vpon those that receiue the truth shall god send strong delusions to beleeue lyes ; if they receiue it not in the loue of it . quest. but what is this doctrine to vs , we all professe the truth , and loue it from our hearts , and therefore we hope we are fenced from deceiuers , or beeing deceiued . answ. but let vs consider , . that these are the last times which the apostles prophecied of , euen perilous times , wherein many deceiuers should creepe into the church , and many should giue heed to the spirits of error . . that these deceiuers of mindes were such , as liued in the bosome of the church , among such as professed christ and his religion . . that they lurked secretly , and that the christians of that time could hardly of themselues descrie them , and therefore the apostle is glad to helpe them , and wisheth them carefully to preuent them : and therefore there may be priuie impostors among vs. . that we hauing set doores open for them , we shal not want deceiuers : for whatsoeuer many men say , most men loue not the truth sincerely delt withall : nay , they desire to be deceiued , while they hate with a deadly hatred such michaes , as would let them see their estate , and helpe them out . and is it not gods manner of iust proceeding , when men desire preachers that will preach of wine and strong drinke , to send them such teachers as they desire , that he that is ignorant and filthie , may be ignorant and filthie still ? those then that care not for the truth , shall haue teachers which shall be gods executioners to lead them into error : that as by the great antichrist the lord reuenged and plagued the contempt of the light in the world : so also in particular churches and places by false teachers , and pettie antichrists . if men will not abide wholesome doctrine , but haue itching eares ; they shall haue an heape of teachers , after their owne lusts to turne their eares fr●m the truth , and delude them with fables . let ahab once hate micha ; the lord presently consulteth who shall deceiue him : and if this question once proceede out of gods mouth , the deuill is present , and so forward in the execution of gods vengeance , as he shall preuaile against . false prophets at a clappe , before he shall not fall by them . this truth is as a finger in the bile , and beeing rubbed will perhaps make zidkiah take his fist from michaes face , and say when went the spirit from me to thee ? yet ceaseth it not to be the truth of god concerning our selues , who so long as we giue heede to the spirit of error cannot want deceiuers . let men therefore professing themselues members of the church , looke vnto themselues , and labour to knowe the truth , to affect it , to stand vnto it , if they would be fenced against seducers : for such there be , and store of such , seeing there is such store of the contempt of the light : indeede if there were no hatred of the light , there would be either no deceiuers of minds , or no danger by them , for they could not preuaile : but seeing there is so litle loue of the light , these must needs abound . hence is it that of late yeares such troupes of iesuiticall seducers of minds haue entred vpon vs ; and haue beene bold ( notwithstanding seuere lawes , some enacted , some reuiued and quickened against them ) to skulke in ignorant places : and how can it be but that such places as want sound teachers should be haunted with seducers ? would god such publike persons whome it concerneth would enforce a most forceable law against them , which is the placing of faithfull and furnished pastors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , parish by parish , who might fence them against such delusions . and for priuate men , let them be resolute for the present truth , and contend for it , seeing the most constant hardly hold out vnto the ende : and seeing the lord sendeth false prophets to trie whether we loue him or no. if we hearken to deceiuers , the lord then manifesteth that hypocrisie which was in our hearts , euen then when the greatest shewes were made by vs. especially they of the circumcision , ] paul thus notably describeth the iewes by a principall adiunct , as elsewhere he putteth circumcision , and vncircumcision for the nation of the iewes and gentiles , the one of which was circumcised , and the other not : in which sence also christ himself is called the minister of circumcision , that is , not of the law , which he put an end vnto , and absolutely fulfilled ; but in that he was a minister of the iewes , within whose borders he contained himselfe , as he was not sent but to the lost sheepe of the house of israel . now the apostle not so much meaneth the people of the iewish nation , as the iewish teachers , the teachers of circumcision , such as are mentioned act. . . with whom the apostles were alwaies exceedingly troubled : who , as gala. . . compelled men to be circumcised , not by any outward force or power , but forced it vpon them in hope of merit , as absolutely necessarie to saluation : the omission of which , they taught to be a dangerous , and damnable sinne : whereas indeed by the death of christ , circumcision was now nothing , as vncircumcision was nothing , neither any outward thing any thing auaileable to saluation , but a new creature within . the persons then whom the apostle painteth , were such teachers as would ioyne christ and moses , circumcision with baptisme , and the faith of the gospel with doctrine of the law to iustification . and these he boldly noteth , and nameth , both because there was an apparant vice conuinced ; as also because it was such a one , as beeing permitted , would haue ouerturned the gospell , the faith , and saluation of men . which we will first shew that it was so , and . what we are hence to learne . for the former , the greatnes of the error will appeare , if we consider the vse , and ends of the institution of that legall sacrament of circumcision . the vse of it ( as of all other such ordinances , yea of the law it selfe , by which they were quickned in their times ) was , to be shadowes of good things to come : and therefore they all were to receiue their date , and death , when the bodies of things themselues appeared : the which would more clearely appeare in this sacrament , if we should stand to apply that which the apostle generally vttereth of the sacrifices of the olde testament ( and as true in their ordinarie sacraments ) almost all things in the law were performed with shedding of blood : and without shedding of blood , was no remission : all which the apostle there prooueth to be dated , by the shedding of a more pretious blood , then the blood of bulls and goates . so as although before christs death , euery mans shedding of his owne blood was needfull to fulfill the rite of the 〈◊〉 ▪ yet seeing christs blood once shed , putteth an end to all ceremoniall shedding of blood , it must follow that this sacrament must cease , because in christs blood the circumcision of all was celebrated . againe , consider the end of circumcision , which was either , . politike : or . diuine . in regard of both these , it must needs be ceased . the former was distinctiue , to distinguish gods people from all other nations , who in reproch were called vncircumcised ; as dauid in disdaine calleth goliah an vncircumcised philistin : the apostle calleth it a wall of partition , parting the people within the covenant from those that were without it . which wall so long as it stood vp , they might contract one with another , especially in marriage : and therefore the sonnes of iacob would haue this barre remooued , before they would match their daughters or sister to the sichemites : yea they might not entertaine any stranger seruant , but he must first be circumcised , whether he were borne in the house or bought with mony . obiect . if it be said , that other nations receiued circumcision besides the iewes , as the ismaelites , ammonites , moabites , egyptians , as histories truely affirme . i answer , it was easie for the people bordering vpon palestina , to take it vp from the israelites : as the moabites , and ammonites : and for the egyptians , they doubtles learned it from them when they soiourned with them . yeares . but yet ceased it not to be a distinction betweene them . for , . these receiued it not by the commandement of god , but of their owne heads , by satans mallice seeking to ouerturne gods ordinance . . not as a signe of the couenant , for god made none with them . . not as a profession of faith and obedience to the true god ; for they claue still to their idolls : in all which respects , gods people duly obserued it : from whom at first they tooke it vp by foolish imitation , and afterward continued it as a rite , and tradition from their fathers . now who seeth not , that when the apostle writ this epistle , all such distinctions of men were ceased ? and that christ broke downe this partition wall ? in whom now neither iew nor gentile bond nor free , male nor female , but all are one . the second vse of circumcision , is diuine , and that is threefold . . to remember gods covenant made to abraham and his seed : it beeing a seale of it on gods part , and a signe of it vnto man : and therefore called by the name of the couenant it selfe . now in this vse it must needs be ceased : for if the covenant it selfe be ceased , the signe of it is void and frustrate . but consider what branch & clause of it you will , this truth will appeare ; if that , concerning the multiplication of his seede as the starres , which was a temporall blessing , let the iewes come now and say as in christs time , we are the seede of abraham , and abraham is our father : answer may be shaped them , that whosoeuer doe the workes of abraham , are abrahams seede : or if that principall clause of the blessed seede , in whom all nations should be blessed , elizabeths speach sheweth the accomplishment thereof , blessed art thou among all women , because the fruite of thy wombe is blessed : which words she vttered beeing filled with the holy ghost , ver . . or in generall looke to the whole old covenant of the old testament , it is after a sort ceased , and a new established in stead of it ; see heb. . . in that he saith a new testament , he hath abrogated the olde . . diuine vse was to signifie the inward circumcision of the heart , wrought by christ : and therefore called the circumcision of christ : whereby he inwardly cutteth off the corruption of the heart , iustifieth vs , regenerateth vs , setteth vs into himselfe , communicateth all his merits , and benefits of them vnto vs : to all which purposes he once appeared in the flesh , and now in his owne bodily absence sendeth out his spirit . this paul calleth circumcision made without hands . now how iust is it that when the circumcision without hands appeareth , that the other made with hands should cease . . divine vse was to represent baptisme , which was to come in place of it , in the new testament , coloss. . . yee are circumcised , in that yee are buried with him , through baptisme . now then when baptisme , which is christian circumcision , is once instituted , necessarily must iewish circumcision which was a type of it cease . from which three ends , we may answer that maine allegation for the continuance of circumcision , in that it is called an eternall , and euerlasting couenant . but . the couenant is said to be euerlasting , not simply but conditionally , namely so long as the couenant of it lasted ; for gnolam signifieth not alwaies a time without all ende , but such a time as after a long durance may admit determination and expiration . . in respect of the thing signified , that is , grace in christ , it may be said to haue euerlastingnes . . in regard of the perpetuall supplie thereof by baptisme , which is to last as long as time , but not in the ceremonie or shaddowe of it ( as the false apostles taught ) much lesse with confidence in it as a meritorious cause of iustification . all this hath hitherto let vs see the error and sinne of these seducers : now the danger will be descried if we consider that of paul , if yee be circumcised , christ will profit you nothing : for what were this other then to denie the true messiah , and his appearing in fulnesse of time ? what were it but to reare vp againe the partition wall which is destroied ? what else then to renounce the new couenant of grace ? and establish againe the olde one of workes , which was to giue place to the new ? so as truely saith the apostle , by establishing circumcision a man becommeth a debter to the whole law ; which cannot but be ioyned with the fall of all religion , faith , hope , baptisme , and consequently the losse of saluation it selfe . doctr. the plainnes of the apostle in deciphering the seducers so manifestly as they might be knowne ; teacheth , that where there is a common danger towards the church , by meanes of false teachers , we are not to spare their credit ; but to laie them open , as not onely their errors , but their persons may be knowne and taken heed of : in which regard paul nameth these deceiuers . and hereof are sundrie other forcible reasons : . because the saluation of the church , and members of it , is more to be respected , then all satans synagogue . . it is necessarie that such should be knowne for feare of infection : for false teachers may do more mischeife in poysoning the flocke , then a number of priuate men can doe . . the apostles tooke great libertie herein ; as paul nameth alexander the coppersmith , and wisheth timothie to beware of him : and iohn in his third epistle nameth diotrephes for his ambition ▪ and promiseth to decipher him more plainely , and so paint him out in his colours , as that the church might abhorre him . but yet this text affordeth vs some conditions of such plaine reproofe , which necessarily must be obserued to the right performance of the same . as , . the error must be certainely knowne , as this was . . it must not be euery small error ; but such a one , as . greatly impaireth gods glorie : . greatly impeacheth mans saluation , as we haue prooued this to doe . for otherwise if their errors were either lesse dangerous in themselues , or more dangerous to themselues alone ( although herein they must be made voide of excuse : their wickednesse shewed them , and their prepared damnation preached vnto them ) if they did not hurt others with themselues , the true pastors might with lesse danger dissemble their errors ; and let them rot away in their filthinesse : but in the foresaid cases there must be no bearing of them . . in the reproofe , christian loue must bewray it selfe ; as the minde and intention of the apostle here ( no doubt ) was not to gall , or vex these deceiuers , nor to wrecke himselfe vpon them ; but carrie in his eye the care of the church , and the profit of gods people . euery good action must be done well in a good manner , and in a good intent : and here especially the manner must discouer the intent , and that is , when such a spirit of meekenesse putteth forth it selfe , that euen the parties openly reprooued may see their good sought , in hauing their sinne discountenanced : and their persons rather discouered , then disgraced . vse . . this doctrine noteth the simplicitie of some , who thinke it very vncharitable so to note open offenders in open reproofs , as men may carrie them leuell to the offenders , or impute it to want of discretion , or to some malitious intent of the discrediting of men ; whereas besides that no such thing is intended , the propertie of charitie is more carefull to preuent the common hurt of the church , then to saue the credit of some few men of corrupt mindes . . whereas some idle and foolish heads , haue set themselues on work , to paint out some worthier men then themselues in their colours , and to picture out some sort of men , better then themselues , men of sounder iudgement conspiring in all the maine points of true religion , and of innocent and inoffensiue liues , with the black coales of enuious and slanderous invectiues , striuing to besmeare them ; these haue no colour of warrant for such a rouing and distempered practise . for , . they haue no calling . god neuer setteth any man on worke to defame his seruants . . are such errors as are imputed to them knowne and conuinced : or litigious and controuerted ? or are they such as ouerturne religion , and saluation ? seeing they consent in the whole truth , and substance of religion . . doe not all eyes which looke on such pictures , see the intentions of the picturers to haue beene gall , bitternes , vexation , and wrecking of mens persons ? so farre from the spirit of meeknesse ; that the spirit of malice hath suggested them with words as sharpe as swords : and as iob speaketh of the crocodile , flames of fire goe out of their mouthes , and sparkles of fire leape out : the smoke they send out is like a seething pot or caldron . . as the spirit of truth is a peaceable and meeke spirit , so neuer shall a man finde a bitter spirit conscionably vtter pure truths , neither indeed will truth gods darling dwell with such . and what lowder lie then to charge gods children with damnable heresies ? let all antiquitie be searched , and we shall finde three things which must concurre to make an heretike . . the broching of something contrarie to the articles of faith . . a departing from the church vpon it , with profession of drawing disciples . . after solemne admonition , a stiffnesse in such error and faction . none of which if they can be found in such as to whome all are imputed . let euery man iudge whether such boldnesse in any man deserue not more open reprehension and censure ; whereby such might learne at length to spare the credit of such who are so farre beyond the reach of their enuie , as that they iustly pittie their weaknesse and solly ; and not with them attempt any more the discouering of their fathers nakednesse , which were a good way to couer their owne . vse . . let none looke to be spared in the ministerie if they will be incorrigible , no not great ones . if any people might looke to be spared , surely they of the circumcision might , beeing a people of such prerogatiues . but . paul preferres the churches good aboue their credit . . as god hath no respect of persons , no more hath his word . . when great ones are more seuerely taxed , inferiours will feare the more . doctr. . note further who are to be reputed the chiefe plagues of the church , and the archseducers of the world , euen they of the circumcision , that is , such as ioyne the lawe with the gospel , and works with faith in the act of iustification : for they ●each such doctrine as abolisheth from christ , and maketh him profit nothing : and that in such manner as men can hardly shift or auoide them , for they slily glide into the extraordinarie commendation of that the scripture also commendeth , and attributeth too much vnto that , which the scripture ascribeth somewhat vnto . as for example : circumcision in the prime of it , was an ordinance to seale the righteousnesse of faith , and for a time was worthily in such reputation , as that death is iustly threatned against the neglect of it ; be it in moses himselfe . these seducers taking hence occasion goe one step further , and will haue it a meritorious cause of saluation , and consequently will not haue it dated , when the lord hath expired it : but albeit the bodie hath appeared , the shadowe must remaine . the popish teachers at this day are the iust heires of these seducers , as appeareth in these particulars : the iewish teachers would professe and teach christ , but not alone : for he must be ioyned with moses , and all the former rites ; and all these with christs merits must be iumbled to iustification : euen so popish seducers sit with antichrist in the church of god , and professe christ ; but together with christ they must merit something themselues , and so make themselues debters to the whole law . and further , they make the works of grace , almes , prayer , fasting contrition , yea their owne rites , and traditions obserued meritorious causes of saluation : for they promise life eternall to masses , indulgences , auricular confession , vowes , pilgrimages , &c. and so tread in the verie steppes of these seducers . . againe , as the iewish teachers dealt with circumcision , so doe the papists with our sacraments : which because by diuine institution they are signes and seales of gods mercie and faithfull couenant , they turne them into physicall ( not conduits ) but causes , not containing onely , but conferring grace euen by the worke wrought . . further , as the iewish teachers lead their disciples to stand vpon outward shewes and prerogatiues , as that they were sonnes of abraham , had receiued the law , circumcision in their flesh , and were distinguished into diuerse famous sects , as scribes , pharisies , sadduces , essees , &c. the verie same things in effect doe popish teachers force men to stand vpon , as false antiquitie , fained succession , dissembled chastitie , hypocriticall orders , as of francis , dominicke , benedict , and an hundred more , according to whose rules whosoeuer walke , mercie and peace they pronounce vpon him , such cannot faile of life euerlasting , but as for beleefe in the sonne of god , & seeking life by that means , it is the least of their labour . thus doe they with those seducers publish lies , and dreames of their owne hearts , that gods people may forget his name : that is , the grace and mercy of god in iesus christ. vse . . this point letteth vs see how pernicious and dangerous the popish doctrine is , which whosoeuer holdeth and maintaineth is abolished from christ , and fallen from grace . paul is not more confident in any thing then this , that the ioyning of any thing with christ , as the matter of our righteousnesse , is the cutting off of a man from christ , gal. . . behold i paul say and testifie , that if yee be circumcised ( that is , with opinion of righteousnes by it or confidence in it , for else at this time the worke of circumcision hurt him not , that kept himselfe from confidence of righteousnesse by it ) christ profiteth you nothing : so we testifie truely against the papists , that so many of them as will be iustified by the works of the lawe are fallen from christ. now because their doctrine teacheth this , and he is not an absolute papist that beleeueth it not ; we truely conclude , that it is a doctrine leading from christ , and the absolute papist hath no part in christ. obiect . doth not iames make a cooperation of faith and works . ans. yea , but not in the act of our iustification , nor in the matter , or worke of our saluation , but onely in the declaration of the sinceritie of our faith and truth of our conuersion , which by fruits of righteousnesse we shew to be voide of hypocrisie : so as let faith and works ioyntly concurre in the approbation of our iustification ; but in case of making vs righteous before god , away with the works of the law if thou meanest to haue part in christ : these will neuer stand together , here let moses die and be buried , and let no man euer knowe where he was laid to raise him againe . this point shall be clearer when we come to those words of our apostle , wee are not saued by the works of righteousnesse which we had done . in the meane time , dare paul affirme of the lawe of moses , gods owne lawe , that he that holds vnto it to be iustified by it , is fallen from christ : what would he haue said of their desperate and irrecouerable fall , who looke for iustification out of their owne traditions , vowes , inventions , the drosse and chaffe of their owne deuises , of all which the lord will say , who required these things at your hands ? let vs beware of dogges , the propertie of whom is to returne to their vomit , so of such christians as turne iews againe ; beware of the concision , and betake vs to the circumcision , which worshippeth god in the spirit ; and haue no confidence in the flesh , no confidence in the lawe . get christ , close him by faith in the heart , he is the lord and accomplisher of the lawe vnto righteousnesse : and thus hast thou enclosed thy righteousnes as a ring encloseth a iewel . say with that martyr , onely christ , onely christ. . seeing popish doctrine hath not saluation but carrieth men from christ , it ought not to be tolerated , where it can be abolished : for the scepters of christian princes must hold vp the scepter of christ the prince of peace : and as it is no good religion in princes to set vp a religion that would abolish christ ; so neither is it good policie , in regard both of their treacherous positions and practises . for as they teach that hereticall ( for so they call protestant ) kings , may be depriued of life , much more other royalties and temporalties ; so is their practise proportionable in deposing kings and emperours , practizing hellish treasons , and iustifying the murdering of princes . and therefore howsoeuer we should seek to pull the poore seduced ones of them out of the fire ; yet if they be incurable , themselues haue taught vs how we should deale with them , or rather neither make nor meddle with them , by the tenour of the oath taken of the old leaguers in france , the forme of which was this ; si ad haereticorum partes de flexero , si amicitiam , si foedus , si matrimonium cum eis faxo , si opem fidemve do , si ave , si vale dixero , illa die fulmine ferito : god make vs as wisely resolute to preserue the puritie of the truth amongst vs , as they are cautelously circumspect to barre it out from themselues : then should they goe farre inough , and stay long enough , before we should entreat their returne . whose mouthes must be stopped , ] the phrase is metaphoricall , and betokeneth such an euident conuiction of errors by weight of reason , and euidence of the scripture , as wherby the aduersarie of the truth is struck dumb , and hath no more to say then if he had his mouth shut vp . quest. but how should we shut their mouthes , for such commonly rage against the truth ; and ioyne mallice to error , and so prostitute themselues in impudencie , as that they will euer haue some shew of words at least to pretend against the truth . ans. this precept is first and properly directed to the minister of god , who by all his endeauour must take away all the defence of such errors : and then confirme the contrarie truth , by such sure grounds and arguments as that all men may see , they haue no sound reason ; much lesse scripture at least interpreted by scripture , for their defence . and thus when the church shall heare what such persons can say for themselues , it will appeare to be but vaine babling , and multiplying of words , flowing not seldome from such as are euen damned of themselues in their owne conscience . and this practise is agreeable to that of christ himselfe , who sometimes by the scriptures , matth. . . sometimes by reason , luk. . . . giue to caesar : sometimes by a like interrogation and question , luk. . . the baptisme of iohn : sometimes by posing , and parling , matth. . . so set vp and silenced the pharisies , sadduces , herodians , and others , as none could either answer him , or durst aske him any more questions . but when men are thus confuted by argument , ouerthrowne with the sword of the spirit , and confounded by the power of truth , and yet still proceed to trouble the peace of the church , and the faith of the saints : then may the church , and must proceed by censure and admonition , to enioyne them silence : the which if yet they will not heare , they ought by the church to be driuen from the societie of the faithfull : if they prooue gangrenes , they must be cut off . doctr. the dutie of euery faithfull minister is , when occasion is offered , timely to oppose himselfe against seducers , and stop the mouths of false teachers , wherein also the church ought to backe and strengthen him . for , . the example of christ must be our president , who most boldly and freely vindicated the law from the corrupt glosses , and expositions of the pharisies , and that in his first sermon . . in regard of the particular members of the church , that they may be preserued in soundnesse , from starting away , and forsaking of the truth . hence did our sauiour christ not seldome vtter holy things before dogges , and swine : that is , the scribes , and pharisies , and malicious iewes : because of those that stood by , that they might be confirmed against their corruptions . and this is made one ende of the precept ; the madnesse of the false apostles must be made manifest , that they may preuaile no longer . . in regard of the false teachers themselues : fooles , saith salomon , must be answered , least they be wise in their owne conceit : neither shall the labour be wholly lost vpon them , for it shall be a meanes either to conuert them , and bring them to the knowledge of the truth , or else so to conuince them as they shall be made excuseles . and further , the church must strengthen euery ministers hands in this contending for the faith : and so manifest her selfe to be the ground and pillar of truth , which is committed to her trust , and safekeeping , against all gaynesayers . vse . . this ministeriall dutie requireth a great measure of knowledge , and a man furnished with gifts of varietie of reading , and soundnesse of iudgement ; euen a man who hath a storehouse in his brest . first , he must be well read , and skilfull in the scriptures , that by them in the first place he may be able to shut the mouth of the aduersarie ; partly by the expresse texts of scripture : partly by harmonical , parallel , and sutable places , as by the mouth of many witnesses : partly by the analogie of faith , arising out of the whole bodie of the scripture : partly by the proprietie of the speach in the fountaine : and partly by the apt knitting of the context , that there may be full concent with it selfe , the antecedents and consequents : yea more , he must be furnished with varietie of reading , euen in the workes and writings of men , that he may be able in good sort not onely to apprehend the state of the questions , and originall of controuersies , but also that he may refute his aduersarie , partly by the concent of the church in all ages ; and partly by the helpe of things that are granted and confessed on both sides ; and partly by the contradictions , which the patrons of errors cannot but vnawares flip into : for it is true of a lyar , or a patron of lies , that he had need of a good memorie . secondly , to all this knowledge is required a sound iudgement , that he may be able to inferre good and necessarie consequents vpon the graunting of the truth he standeth for ; and on the contrarie , the absurdities and inconueniences which necessarily follow his aduersaries false positions . now alas , how farre are readers , and dumb men from this one part of the dutie of a minister ? how dangerous are they in their places ? seducers may come , and doe , with open mouthes into their parrishes , they cannot stop their mouthes ; nay in truth they are as the keyes to open them , and vnlocke them . well were it , or much better with our church , if theophylactus his rule were obserued ; that he who in some competencie could not doe these things , should neither be admitted nor permitted in the ministerie . vse . . hence we further see that it is rather to be wished , then hoped , that all ministers should be of one minde , and accord in the truth , and at peace among themselues . for seeing it is the constant condition of the church , to haue many daubars with vntempered morter , many vaine talkars , deceiuers of mindes , enemies to the crosse of christ and the libertie of it : what must now in this case all the world sit still , and be at rest ? must christs ministers be silent ? and the pastors haue neuer a voice to driue awaie wolues from the lords foldes ? must hurtfull doctrine be winked at , and suffered still to creepe in to the destruction of many ? no , no ; there must now be opposition and strong dissention among the ministers themselues . ieremie must set himselfe as well against preists , as princes and people . the ministerie of the apostles did spend much of it selfe , against the false apostles that serued not the lord iesus , but their owne bellies . christs owne ministerie , though the prince and author of all our peace , bent it selfe most against the cheife teachers of that age , who sought glorie , and praise of men : and thus must his faithfull ministers tread in his holy steps . if paul had not strongly opposed himselfe against many learned teachers , act. . . where had the saluation of the church of that age laid ? let men learne therefore to be wise hearted , and get knowledge whereby they may rather iudge of doctrines , then take offence at the diuersitie of iudgements , and practises of ministers . but if any one be sunke downe so deepe , that he voweth to beleeue none of them all : neither will follow any religion , till they be all agreed among themselues , to him i will say , that this rocke was laid to breake the necke of his soule vpon : and a fearefull signe it is , that christ himselfe is to him a stone to stumble at . for came not christ to make debate in the earth ? came he not to send fire , desiring nothing more then that it should be kindled ? came not he with his fanne in his hand to diuide betweene the chaffe and the wheate ; the which shall neuer be wholly seuered till the haruest ? and meanest thou to be a looker on till the wheate and chaffe become one : or hast thou well ridde thy selfe , by beeing till then iust of gallio his religion , who cared nothing for these things ? i assure thee who wilt looke on whilest other contend for the faith , thou shalt be a looker on too whilest other goe into heauen , and haue lesse to doe in that businesse then thou desirest , because thou desiredst it not when thou mightest , yea when thou wast gratiously invited , and desired to enter . which subuert whole houses . ] in these words is contained the second dangerous effect of these false teachers , declared by two arguments . . by the instrumentall cause ; namely , false doctrine : for they teach things which they ought not . . by the ende of it ; for filthie lucres sake . the danger appeareth in three things . . in that they subuert , that is , quite ouerturne the saluation of men . . they subuert houses in the plurall number . . whole houses . the first of these sheweth that these deceiuers not onely shake men in the foundation of religion , but vtterly ouerthrowe them ; and doe as a man who not onely beates downe a windowe , or a bay , or the side of an house , but diggeth vp the foundation : or as one who not only loppeth a tree , or heweth it down by the ground , but diggeth it vp by the roots , and quite supplanteth it : so doe these deceiuers quite destroy the faith of men , and turne it vpside downe : that is , not onely lead men away from the simplicitie of the gospel , but wholly and altogether from euerie part of the sauing truth . thus is the word vsed among the heathen , whereby they expresse such a raging of the sea , as casteth vp and causeth to floate that filth and mire which lay at the bottome . quest. but how did they ouerturne mens faith and saluation ? ans. by teaching iustification by circumcision ; that is , the works and rites of the lawe . but will some say , could this beeing but one point subuert all ? i answer , that fundamentall truthes are such and so linked and knit together , as breake one , and many fall : yea , some are such as being denied , all of them fall to the ground . a man that pulleth downe an arch of the church , endangereth the whole ; but yet the church may stand : but he cannot digge vp the lowest stones of the foundation , but all commeth to ruine . of these the apostle mentioneth two like the two pillars which sampson pulling downe the whole house fell : the one that of the resurrection , which beeing denied , all preaching , and all faith is in vaine : the other is this of seeking righteousnes elsewhere then in christ , who is iehovah our righteousnesse : for this makes grace no more grace , and christ to haue died in vaine . whence by the way note the dangerous estate of such as liue and die essentiall members of the church of rome , who by their doctrine of merit , and iustification by works are subuerted , and plucked vp by the rootes , and turned of their saluation . quest. but if this be so , whether may a man be saued that erreth in a fundamentall point of religion , or in such a one as by consequent raseth the foundation ? ans. the things which all christians are bound to beleeue may be reduced to two heads . the former are such principles as make the rule of faith , so neerely touching the matter of saluation , as that a man cannot be saued vnlesse he knowe and beleeue them : for all will confesse that he that must be ordinarily saued , must in some measure knowe the causes , the matter , the obiect , the manner , the end , and meanes of it . if god i say ordinarily saue him , he must knowe the platforme of christian religion . as for example : . god in vnitie of dietie , and trinitie of person : for vnlesse he knowe god in iesus christ , there is no life euerlasting . . himselfe in the guiltines , and vnder the curse of sinne ; seeing christ came to call none but sinners to repentance : and hunger after the meanes of deliuerance , for the waters of the well of life are giuen onely to such as thirst after them . . the meanes , as that without shedding of blood there is no remission of sinne , and consequenly that the sonne of god must take the nature of man , suffer in that nature , pay the price , and beare the curse of sinne : whose powerfull victorie ouer sinne & death manifested in his resurrection & ascension vnto his father , applied by faith to the beleeuer , shall fully acquit & discharge him frō wrath at his cōming againe to iudgement . these things must be knowne , i speake not of the measure of knowledge , but so much as there must be an expresse beleefe of these things : for he that beleeueth not in the sonne of god , shall not see life : and consequently in some sort what neede he hath of christ , and what christ hath done and suffered for him . secondly , there are other truths which are consequents deduced from the former : and these are of two sorts . some things are so clearely deduced , as by the neere dependance with the former , the consequent is necessarily seene . for example : that out of the church is no saluation ; that faith is ordinarily by the word preached , &c. all which must necessarily be expressely beleeued , on condition , if god make their dependance on the former to appeare : for i doubt not but that god not reuealing them , many thousands are saued in the ignorance of verie many such truthes : but we may not hereon build our ignorance , who haue so many meanes of reuelation : our vnbeleefe is not onely damnable , because beeing bound to beleeue we cannot , or doe not , but in that we will not , but refuse the meanes of knowledge and faith . the other kinde of deriued truthes are further remooued , and not so cleare : as concerning the rest of the fathers before christ , the locall dissent of christ into hell , &c. such as these a man may without danger be ignorant in , yea and erre also , so it be without pertinacie and obstinacie . the first points mentioned , must expressely be knowne and beleeued : the former of the two latter may be vnknowne in particular , so as in generall a man beleeue all things contained in the word , and be readie according to meanes offred to trauell further into the knowledge of god. and the last i take it , a man may without danger , neither knowe nor beleeue . and so much of that question , which letteth vs see how necessarie it is to see that both publikly and priuatly our selues & ours be grounded in the truth of religion , & points of catechisme , which are wofully & dangerously despised . vse . in that these seducers ouerturne men frō off their foundation , we learne , that all are not chosen that are called . many beleeuers were here called , and seemed to be laid on the foundation , in regard of their outward profession , but are subuerted againe ; many of them made shew as though they had beene temples of the holy ghost , but prooued to haue had but sandie foundations : for the waues of afflictions no sooner bea●e them , nor the windie blasts of seducers sooner puffe vpon them , then they totter & shake like a leafe or reed , & at last the fall of them is great . so many lanch faire forth into the sea , who neuer safely & happily ariue at home againe : and many saylers to heauen suffer shipwracke by the way . two set out of moab , both orpah and ruth , but one of them holdeth on to iudah . we haue too many orpahs who forsaking her owne people for loue of gods people , trauelleth on a while towards the lords countrie : but naomi alledging but one wordly reason , she turneth back againe , she must haue her husband , although ( with bitternes of heart ) she returne to her gods . haue not we those who had seemed to haue forsaken the world , to haue ioyned themselues in zeale and heartie affection to god and his people ? haue they not seemed to outgoe , yea out-runne others towards the heauenly ierusalem ? would they not haue been as forward in any good motion or action as the best ? and yet how suddenly haue they turned saile , and fallen some to the world ; especially when the world came vpon them , some to pleasure , some to coldnesse , some to hatred of such courses ; that men may see and say , surely some seducer hath met with them , and preuailed against them . how many who haue seemed waxe-hearted christians , soft , and pliable , who could weepe for sinne bitterly ; be amazed at the iudgements of god threatened out of his word , stood in awe of god , and durst not sinne , but are now of an other colour ? make no conscience of oaths , dicing , gaming for their neighbours money , feasting on the sabbath day , and otherwise profaning it , & so contemning the ministerie , that let all the curses of the lawe be now directed against them personally , they are no more mooued then the leuiathan , who riseth not vp when the sword toucheth him , but accounteth iron as strawe , and brasse as rotten wood : euen so ( with him ) these laugh at the shaking of the speare , and the archers of god cannot make them flie . oh therefore let vs beware , seeing so many thousands set out of egypt who neuer came into canaan , that we miscarrie not , and fall from our owne stedfastnes . let vs labour as much for affection now as we haue done for knowledge , that with our vnderstanding we may ioyne the sincere loue of the truth . and seeing it is no lesse vertue to keepe the good we haue gotten , then it was praise to get it , let vs fence our hearts , quicken gods graces in them , and pray for perseuerance . the second point whereby the danger is aggrauated is , that these seducers subuerted houses , not one or two , but many . and hence obserue what is the guise of deceiuers , euē to creep into houses & secretly to corrupt and depraue that doctrine which in publike is taught , and acknowledged the truth of god. in . tim. . . the● creepe into houses , and ( imitating satans subtiltie ) lead captiue simple womē , assayling such as can least resist ; who yet beeing seduced , are cunning to preuaile in the seducing of their husbands . eminent in this kinde were the scribes and pharisies , who were the deuourers of widowes houses , setting vpon such as had no heads to guide them ; nor knowledge to discouer them , and hauing all things in their owne hands , had none to controle them in their liberalitie towards them : these were persons fit to be ouerreached by their hypocrisie , and couetousnesse , both which our sauiour deeply chargeth them withall . the apostles also foretold of such who should in after times bring in damnable heresies , but priuilie : and these are not vnfitly compared to foxes and wolues in scripture : for as these beasts come stealing and slily vpon the flockes , taking the winde least they should be winded , clapping their tayles betweene their legges least they should be heard , and softly as though they were friends to the flocke , when as all this is but to beguile the silly sheepe : so these deceiuers craftely creepe into houses , shrowding themselues in the sheepes cloathing , whereas indeed they are rauening wolues . and the reason hereof is , . because publikely and directly , they dare not denie the lord iesus , nor his holy scriptures , nor the truth plainly deliuered from that , for then the light would discouer them , so as the simplest could scarce lie open vnto them : and therefore they must first insinuate themselues , and then by addition , and sowing of their owne , both depraue and denie the truth . . the verie nature of error ( beeing the child of darkenes ) is to flie the light : and as the adulterer watcheth for the twilight , so doth he that adulterateth the truth . vse . . not needing to applie this doctrine against the iesuites , who like so many swarmes of frogges and locusts , are sent out of the bottomles pit , and creepe euery where into houses ( especially ignorant corners ) to beguile the simple : let it teach vs this wisedome , to know whom we admit into our houses . many dangerous men there are of corrupt mindes , who dare not , nor will speake again●● a doctrine deliuered to a mans face , nor before such as can iustifie it : but behinde a preachers backe can traduce it , and before the weake and simple offer impeachment vnto it ; of these there are not a few , who whether they be popishly or profanely addicted , must be wisely discouered , and remitted for their entertainment to such as themselues . . we must in our priuate houses cleaue to truthes publikely deliuered , and beware least any deceiuer defeate vs of such a treasure . the lord might free his church in an instant of all seducers , but he suffereth such hurtfull men ; . to trie the faith of his , and their loue to the truth , whether they will abide with him in temptation : . to rouse vs out of securitie , that the more gins and snares are laid for vs , we might be the more circumspect : for thus the lord left the cananites in the land vndestroied , to exercise his people ; for which with other endes , he seeth it meete that these tares should growe together with the wheate vntill the haruest . . as these wicked ones are suttle to corrupt the truth , and disperse their errors , namely by infecting , and subuerting houses ; so should we on the contrarie learne to be wise in our generations , and know hence that the way of fortifying and spreading the truth , and banish error is , by instructing , and enforming our houses . and surely truth will neuer flourish in the church and in publike , till it be more heartily , and with better welcome entertained in families . we wish good lawes , and by gods blessing many there are for the church : but were there none to our hands , euery christian should be a law to himselfe , and all that is within his gates . let vs make good orders and obserue them in our families , and thus our houses shall become churches . and by whetting the truth vpon our children and seruants , they shall be able to teach their families after vs , and so we shall propagate the grounds of true religion euen to after ages . the third point of the danger is , that they subuert whole houses ; not one or two persons in the houses , but whole houses . where note the infection of error , which is therefore compared to a gangrene , or running tetter , which let it take any one part , and destitute it of heate and vitall spirits , it proceedeth on vnto all ; and no way is there to cure the person , but by cutting off the member . our sauiour christ calleth the doctrine of the scribes , and pharisies leaven , for the spreading of it . so also if the error be in manners : let peter dissemble a little , and a number will fall with him , yea and barnabas also will be drawne into the dissimulation . vse . . teaching masters of families to become more wary of themselues , for on them dependeth the good estate of the whole family , if they be ouerreached the whole family is seduced : if the deuill hold in his power the master of a familie , he knoweth little good will be done in that house : except the lord preserue some ioseph in potiphars house , or some saints in neros court to iudge and condemne the rest both here , & at the great day . . they must be watchfull ouer their families , to keepe popish , and prophane persons out of doores , least they corrupt the rest . we know little what mischeife a little leauen doth , but the deuill knoweth well inough ; and therefore he seeketh to thrust into euery societie and familie , some wretch or other , not to hinder good things only , but to spread euill and mischeife , that if he can christs owne companie shall not be without a iudas . w●ll knoweth he that one swearer , one drunkard , one contemner of god , and his word , will doe more mischeife in an house , then many religious persons can doe good . let heads of families not take their seruants hand ouer head , not caring what their seruants are , or are not , so they will be droyles and drudges : but for their owne sake , for their children sake , and for the more prosperous successe of all their businesse , make such choise of their seruants , as they may truely say with ioshuah , i and my house will serue the lord : and with ester , i & my maids will fast . . when satan or his ministers goe about priuily to bring vs out of tast with the word , or the preachers and professours of it , be wise to espie his malice betimes , and timely preuent him ; for otherwise he will speedily subuert thee and thy house ; for he doth his mischeife by degrees : and if thou yeeldest thy selfe but a little to harken to his whistle , god in iustice may yeeld thee wholly , and thy house to delusion . thus haue we seene the dangerous effects of these false teachers , which beeing so great , must encrease the true ministers , . diligence , act. . . . faithfulnesse against them . gal. . . . now we come to the declaration of this latter effect : by the instrumentall cause , false doctrine : and the finall , which is couetousnes , or filthy lucre . teaching things which thy ought not : that is , either impious doctrines , which derogate from the glorie of god , & extenuate the merit of christ : or else loose and licentious doctrine , rather giuing patronage to corrupt manners , then any way improouing them . and all these they teach for filthy lucres sake . doctr. where the heart is set vpon gaine , it will haue falsehood to feed it . true it is , in all sorts of men and callings , which is here said of false teachers , filthy lucre and falsehood , are inseperable companions . the prophet micha telleth vs , that the preists that teach for hire , and the prophets that prophecie for mony , while they bite with their teeth ; that is , while they haue to bite and feed vpon , all is peace to the feeders ; but if a man put not into their mouthes , that is , satisfie not their appetite , and desire , they prepare warre against him , as if he were an enemy to god and man. the like affirmeth ezekiel of the false prophets , who polluted the lord among his people for handfulls of barly , and peeces of bread would sew pillowes vnder euery armehole : by which type they signified ease and prosperitie to the people : and made vailes for euery head , thereby signifying gods protection and safety ; and so fed the people with peace and pleasing things , when the lord had not spoken peace : and all this only to feed their couetousnes . which plowe of their owne that it might goe forward , they would slaie soules which should haue liued , and giue life to soules that should not liue : make the righteous sad , and strengthen the hands of the wicked , ver . . such merchants the apostle peter speaketh of , who through couetousnesse , with fained words , would adulterate pure doctrine , and make merchandise of men ; buying and selling soules for gaine , as beasts in markets . by which note the true apostles would be discerned from the false , we are not such as make merchandise of the word of god : that is , such as by fraud and base arts plaie the hucksters to enhanse the price , and amplifie our own gaine : and , phil. . . . speaking of false apostles , whose bellie is their god , who minde earthly things ; but our conuersation is in heauen . and whence can such floods of errors as daily discouer themselues , flow so fast , but from such a corrupt head as this is ? when balaams eye is vpon balaaks gold , it must needs be blinded ; and when couetousnesse is become the conscience of men , no marueile if they dare speake , write , attempt any thing , if it will helpe them forward to their expected wages . it is no meruaile that a gracelesse pompous teacher , such as glorieth in the flesh , that can put himselfe out farre further and more boldly by the shadow , then an holy christian man that hath the substance ; for he hath a sensible spurre within him ; not the glorie of god , good of gods people , or puritie of religion ; but himselfe , his bellie , his backe , his owne glorie ; which before they shall giue way or faile , let the church sinke or swim ; let errors and corruptions , as a deluge flowe into the church , so he may rise by them , he will be so farre from preuenting and refuting them , as he can straine his wits to patronage and defend them ; yea church and common wealth shall fall too , if by it a priuately minded man can rise . further , see we not the tyrannie of this sinne , which hath forced so many to turne the tippet from that they haue commendably vndertaken in their former daies ? yea and in not a fewe who hauing missed of their expected promotion , haue resolued to become papists , and traytors , thrusting themselues for preferment into most desperate , and ineuitable mischeifes . vse . but here aboue all seducers , the church of rome and teachers of it , lie most directly vnder this apostolicall obseruation , who ( not seruing the lord iesus , but their owne bellies ) whatsoeuer they teach is such stuffe as they ought not , for filthy lucres sake : their whole religion is compacted , and contriued for gaine : yea and whereas it was neuer heard of , that any seducers made gaine of any but the liuing , popish teachers aboue all impostors , not onely exact gaine of the liuing by pardons , masses , confessions , offrings , pilgrimages , worshipping of saints , indulgences , and which is worse , making but a mony matter of the greatest , and most barbarous sinnes , of witchcraft , periury , murther euen of father , mother , wife , childe , infant in the wombe , incest , sodomie , bestiallitie , ( in none of which i belie them ) but euen the dead escape them not , but paie large tributes , by meanes of the deuise of their purgatorie . in one word , the best of their religion is a mistery of iniquitie . and would to god this sinne were confined in the popish clergie . . let all the ministers of christ learne , . to want and abound , and be contented in all estates . . thinke it their riches , if they can inrich the church with spirituall graces . . consider their callings , to draw men from earth to heauen : and their titles of starres , which are fixed in heauen : eyes which cannot looke vpward and downward at once : and imitate the eye , the sight of which because it is hindred by a little mote of earth , it feares nothing more then earth or dust , and is quick to shut it selfe against it . ver. . one of themselues , euen their owne prophet said ; the cretians are alwaies lyers , euill beasts , slowe bellies . . this witnesse is true , wherefore reprooue them sharpely , that they may be sound in the faith , the scope of the apostle beeing not onely to prouoke titus to diligence in his owne dutie , but to a faithfull care in the choise of the ministers ; and hauing drawne one argument to this purpose from the multitude of false teachers : now he taketh another as effectuall as the former , from the disposition of the people of creta , who were naturally of an euill disposition , most readie to be carried away , yea , euen to offer themselues to any delusion . and that it might appeare so to be , he describeth their manners . . by enumeration of the vices to which they were naturally addicted : . lyars : . euill beasts : . slowe bellies . . enlargeth it by the circumstance of time , alwaies . but least the cretians should challenge him either of vntruth , or of hatred , and vncharitable dealing with them , most wisely to avoide all their envie against his person , which would hinder them from brooking his doctrine , he vseth a preface , wherein he sheweth that he speaketh nothing of his owne , but that which hath beene before testified of them , and against them ; and that by such a one as is aboue all their exception , euen one of themselues , euen their owne prophet , borne , brought vp , and living amongst them , who therefore vpon knowledge and good intelligence , writ vnpartially the truth of them in that his hexameter . the which beeing repeated , first , he subcribeth vnto the truth of it , this witnesse is true : and secondly , groundeth an exhortation to titus , that therefore he should reprooue thē sharpely : to the ende , that they might be sound in the faith . these two verses then contain three parts to be in their order handled . . the preface to this testimonie . . the testimonie it selfe . . the apostles subscription vnto it and illation from it . but before we come to the parts , two things in the whole are to be noted . first , the plainnes of the apostle with these cretians : he chargeth them verie deepely , that a man would thinke he were become their enemie ; or spake of malice and bitternes to slander them : and yet he performeth a maine dutie of loue vnto them . the holy men laid not their loue aside in their sharpest reprehensions : isai charged the iewes , that their faithfull citie was become an harlot , that the people were become murtherers , their princes rebellious , and all of them the enemies of god , of whom he would be eased and avenged : but what was isay now their enemie ? see cap. . . how pitifully affected he was toward them , and his sorrow for them was such , as euen brought him into a consumption , my leanenes , my leanenes , wo is me for the trangressors haue sore offended . ieremie telleth them , cap. . . that they were rebellious against god , and that they scattered their wayes to strange gods vnder euerie greene tree ▪ and were disobedient children : and yet cap. . . he so taketh their miserie to heart , as that he crieth out , oh my belly , my belly , i am pained at the verie heart , my heart is troubled within me , i can not be still . and when cap. . . he had desired a place apart , that he might neuer come among them , they beeing become adulterers , an assemblie of rebels , and proceeded daily from euill to worse ; yet to shew that his soule abhorred them not , neither that he had cast them out of his affection , he tells them in cap. . . that if they would not heare , his soule should weepe in secret , and his eies droppe downe teares for them . so for a minister to charge a people with knowne and open sinnes , it is not euer a signe of malice , nor a sting of bitternesse , but rather a sweet woūding of loue . hardly can we perswade men of our loue in this case : nay , euen the apostle himselfe who spake with ineuitable wisedome , was glad to vse many protestations , prefaces , and apologies , to perswade men of it : as , . cor. . . when he had told the corinths plainly of their ingratitude , who suffered him to be hungrie , naked , reuiled , &c. is glad to adde a defence for himselfe , i write not these things to shame you ▪ but as my beloued children i admonish you . so when we deale plainly , and let men see themselues and their wayes , we cannot perswade them we loue them : but for our selues , our owne consciences must be our brasen wall , if we be not entertained and approoued in other mens : we must doe our dutie , and tell israel his sinne , ezec. . and although it would doe many good to see vs silenced , and stopped in the course of our diligence , yet would it doe them no good to see vs damned for our negligence towards them . oh saith one , this preacher is euer speaking of me , he hath some spight at me : and therefore i cannot abide to heare him . oh but whosoeuer thou art , learne to suffer the word of exhortation and reproofe , for it is a signe of an heart in the gall of bitternesse , to impute malice , and vncharitablenes to such ministers as crie out against the knowne sinnes of it , and to account of preaching ( as many doe ) but rayling . such a one was ahab , who cried out of eliah as his enemie , because he findeth out his sinne : such are the hearts of such brutish men , who will be at defiance with god , and the seruants of god christianly admonishing or reproouing them , and then they crie out , there is no loue in them : which is all one to say , that vnlesse we flatter them , and partake with them in their sinnes , there is no loue in vs. iohn baptist dealt roughly with those that came to his baptisme , oh generation of vipers : and yet who durst say , that that holy man hated them ? and yet with vs it is no good diuinitie , if we couer not the sinnes that are as openly committed as absolons , in the sight of all israel : other men may and can speake of sinnes and impieties ; and yet god must be dumbe ; they can see them , but god must not : other men can openly speake of them in their houses , shops , fields , and markets , and yet we may not mention them for feare of forfeiting all our loue . but we must much more take vp that dutie which euerie priuate man is bound vnto : thou shalt not hate thy brother in thy heart , but plainely reprooue him , and suffer him not to sinne : wee may not hate you so much , as not deale plainely with you . secondly , note that howsoeuer the apostle dealeth plainly , yet he dealeth wisely , and vseth a preface to cut off all the preiudice of the truth he deliuereth : and is a grace to be imitated of all ministers , who ought prudently to temper their zeale with wisedome , so suppling and asswaging their reproofes , as they may appeare to proceede from loue . when the apostle was to write of the reiection of the iewes , and the calling of the gentiles ; least he should seeme to speak of any sinister affection , or from hard conceit of the iewes , he cutteth off all such suspition , by a large preface , in which he attesteth by an oath , that he so embraced his countriemen the iewes in the most inward affection of his loue , as he could haue beene contented to haue beene accursed for them : and in rom. . . beeing to deliuer the true cause of their reiection , which was the stablishing of an humane righteousnes , he beginneth with a protestation , that his hearts desire and prayer to god was , that israel might be saued . and great reason is ▪ that ministers should thus practise this serpentine wisedome commended vnto them by christ himselfe . . because they are as sheepe among wolues , that is , satanicall instruments armed with serpentine subtiltie , watching all aduantages to depraue their best actions , vndertaken with best deliberation , and on the best grounds . . in regard of the gospel , which the aduersarie is readie to blaspheame , and smite , and wound through their sides . . in respect of those that are without , that they seeing the wisedome of god in the course of their doctrine and liues , may thereby be wonne to the loue of the truth , col. . . now this wisdome is not fleshly pollicie as maketh men idle lookers on , for feare of danger , but to walke circumspectly , still going on in the good way of life , and not rushing headlong , but discreetly looking to euerie steppe : which salomon calleth the pondering of the pathes . vse . . let ministers seeing they haue so many eies vpon them , pray for vnderstanding hearts , and seeing they naturally want this wisedome let them aske it of god , that it may as salomon saith , make their faces to shine euery where : shewing wisedome as well as zeale in reproofes , censures , in speaking of euents in the church , and land : and the rather , seeing euen in gods causes , we may not be too forward . good hester in her warmest loue to her selfe and people who were gods people , all of them sold to the sword , may not yet rashly step to ahashuerosh , before she had considered of the rigour of the law , which was sure to be so much the more seuerely executed , by how much it was more commodious for the kings safetie ; also whether she was in fauour and grace , not hauing beene called of . daies : and especially she and her people had fasted and praied , and consulted with the lord. nay more , peter must not rashly draw his sword , and strike to saue christs own life : two worthy examples for our imitation . . people must also commend their ministers to the lords direction , and whosoeuer stand in good causes , that the lord who is rich in wisedome , would giue them wisedome in all things . now we come to the parts of the verses , and first of the preface vnto the testimonie . wherein . it is to be enquired who is meant , by this prophet ? ans. by common consent the apostle meaneth epimenides an heathen man , and a profane poet , who i● one of his bookes hath this hexameter . quest. but why doth paul call him a prophet ? ans. some thinke him so called onely by a generall acceptation of the word prophet , which as well signifieth a publike declarer of some truth past or present , as of some to come ; and so he openly taught the truth , perswading to vertue , and dehorting from vice . others thinke the apostle calleth him so ironically , or in skorne , one who was a prophet fit inough for such a people . others because he was so in the reputation and account of the people , who as the other heathen were wont to ascribe some diuinitie vnto their southsayers , and called them diuiners , yea the interpreters and sonnes of the gods. but i take it the truth that he is so called because he was indeed a prophet , and did diuine , & answer of euents to come ; some of whose answers and oracles are yet extant , and recorded in authors : besides that some of the heathen confesse , that he was the cheefe of those , who by surie prophecied of things to come . quest. but what kinde of prophet was he , or how was he and the other heathenish prophets distinguished from the true prophets of god ? ans. the prophets of god were of two sorts . first , such as were more properly so called , who beeing extraordinarily raised , and inspired by gods spirit , did reueale some parts of the will of god , which he intended to doe in , and for his church for time to come : such were isay , ieremie , and many other in the old testament vntill christ the cheife prophet and accomplisher of all prophecies appeared ; but verie few after . the second sort of true prophets were such as onely did teach , and interpret the holy scriptures ; and ordinarily had not adioyned the foretelling of things to come , but vpon some speciall extraordinarie occasion : and of these were many both in the old and new testament . in the old , such were the companie of prophets , among whom saul prophecied : and the children and sonnes of the prophets , who ( as it is like ) were such as studied , expounded , and more accuratly explaned the writings of moses , and kept the doctrine deliuered by moses vncorrupt in the church , although the masters and those which were more eminent had both these gifts , such as eliah , elisha ; and the sonnes of the prophets so farre as they were emploied and sent by these : as we reade , that the young prophet knew not that iehu was to be annointed king , till elisha told him . in the new testament the apostle bringeth all ministeriall and ecclesiasticall duties , of ecclesiasticall persons to , . prophecie , . ministerie , rom. . . the former of which is nothing but the exercise of a gift of teaching in the church , applying sound doctrine out of the word to exhortation , edification , consolation , . cor. . . both of these are truly called diuine prophets : both of them beeing raised of god , gifted by god , dealt in the things of god , and endeauored to lead men vnto god. as for the other , such as were the oracles of the gentiles , whether that of apollo at delphos : or of other groaues , caues , dennes ▪ and woods very frequent amongst them ; or else the southsayers , such as were bacchis , the sibills , and this epimedes , these consent almost in nothing with the former , for they differ in all the causes . . whereas the former spake by instinct of the holy ghost , and consequently whatsoeuer they spake must needs come to passe , in that manner , and those circumstances in which it was deliuered , the which the lord maketh a note of a true prophet : these latter spake by instinct of satan , who beeing a lying spirit from the beginning , was often a lying spirit in their mouthes , but that he couered his errors by speaking in likelihoods , and amphobologyes ; and the things that came to passe , seldome came to passe as they were foretold . . for the meanes whereby the lord communicated his will , it is either more generall , or more speciall : the former was either vision to those that were awake ; or dreame to them asleepe : the latter was by word of mouth , or face to face . but the deuill vseth all manner of tooles as meanes to deceiue ; all elements , fire , ayre , earth , water ; so beasts , birds , starres , lottes , herbes , windes , and words , that looke how many kinds of creatures there be , so many kinds of diuination there are , so infinite is delusion . . whereas the matter of the former are the great things of god , and of them the maine , the foretelling of christ the messias and sauiour of the world : the latter commonly dealt in things of men : as publike or priuate euents , of peace , and warre , &c. in which also the deuill himselfe could but gesse : but as for god and christ , he shut their mouthes , vnwilling that christ should euen thus be heard of among the heathen . or if ( as may be obiected of the sibyls ) some of them did vtter some things concerning christ , which satan had snatched and stollen from the writings of moses , these were so disguised , and coloured , as the naturall face of that truth could neuer be beheld ; nay euen themselues vnderstood not the things they vttered ; and therefore could not vtter them with purpose , thereby to make christ knowne to the world , and much lesse to establish the true worship of god in christ , as the true prophets did . what other endes the deuill had in it , it were too long here to enquire . . whereas the former receiued their reuelations into meeke and wise hearts , beeing gratious , and prudent , and not madde men : the latter neuer powred out their oracles , but when they were rapt into a trance or madnes ; and knew not what they said or did . whereby it appeareth , that they were meere instruments and organs of satan , by whose tongues he spake ; the resemblance whereof may be seene at this day in some demoniakes possessed by the deuill . if any here obiect , that iohn was rauished in spirit on the lords day : and that the spirit also rushed on ezechiel , on daniel ; and so this was no difference betweene them . i answer , that farre were these holy men from beeing meere passiue instruments , or as blocks and stones , as the other were : they were indeede meere men , and such as when gods greatnes , and glorious maiestie was more then ordinarily manifest ; were verie much affected , and almost swallowed vp of it ; and almost rauished , and out of themselues , as paul confessed of himselfe : but neither were they madde , nor sensles , nor foaming , nor deformed , nor ignorant what befell them ; but with knowledge , faith , reuerence , wisedome , and affection , receiued the things of god , which they were to deliuer againe afterward to the vse of the church . . whereas the former euer serued the vse of the church , and endeauoured to lead men to god , furthering them in faith and obedience : the latter onely serued the vanitie and curiositie of men : and although they could not well lead men further from god then they were , yet they the more detained them from seeking after the true god. thus the difference plainly appeareth , which hath giuen good light to the vnderstanding of the place . quest. but whether did epimenides vtter this as a prophecie ? ans. no , vnlesse we conceiue him as a prophet in the generall acceptation of the word . for , . the deuill is not willing , except he gaine more by it , to rebuke sinne , of which himselfe is the patron . . he speaketh not of a thing to come , but of that which was present , and past . . he was not ignorant what he writ here , but by the light of nature , as other poets did , taxed these vices which he had obserued very enormious . and hence we may obserue two instructions . doctr. . the gentiles had their prophets , and poets , such as was epimenides , which were sufficient witnesses against their impietie . and neuer were any people so rude and barbarous , among whom god had not sufficient witnesses to condemne them . which appeareth plainely thus . first , without themselues they had three things to condemne them . . their philosophers , poets , orators , and wisemen , of whome what vice was it which was not brought into disgrace ? what vertue was vnperswaded ? that a man may safely say of some of them , that they left vnto posteritie more clearenes , and prints of diuinitie , then all the bookes of the schoolemen , put together . . their prouerbs , and voice of men publikely against them , as this against the cretians was a prouerbiall sentence . . the works of god , rom. . . act. . . secondly , within themselues they had two things . . naturall knowledge : for paul in rom. . . saith of the gentiles , that they detained the truth of god in vnrighteousnes . where by the truth of god , is not meant euery truth in generall , nor yet the truth of his written word : but that light which remaineth in the nature of man after the fall , called the lawe of nature , and the lawe of nations : which light they by their iniustice , impietie , profanenesse , and superstition did seeke to oppresse , and extinguish , and so detaine as a captiue in the darke dungeon of their hearts . and v. . he affirmeth of them , that they knewe the law of god by nature ; that is , not the lawe written , but a certaine generall and obscure knowledge , concerning god , and themselues , whereby they were conuinced of those generall notions ; that there is one god ; that this one god is to be worshipped , the which euen idolatrie it selfe prooueth ; that this worship must rather be in spirit then bodily ; that they might not doe to others , that which they would not suffer of others ; that euerie one should haue his owne giuen him ; that adulterie and vnchast lusts were to be avoided ; these things they knewe , called the lawe of god. quest. but doe you ascribe the knowledge of god to the naturall man , are not many scriptures against it ? ans. seeing the scripture attributeth both knowledge and ignorance of god , to the naturall man , we shall vnderstand both the better by distinguishing the knowledge of god : which is . either naturall and generall , or . supernaturall and reuealed . the former is gotten and encreased by the light of nature , and things created : the latter is made knowne in the word : the former a man may haue , and yet vanish away in his imaginations , and be no better then a flat atheist , without god in the world : the latter is neither idle nor vanishing , but forceth to glorifie god as god , by louing , fearing , invocating , and obeying him . the vse of the former is onely to make men excuseles in their iust damnation , rom. . . of the latter , to raise vp men to the sight and fruition of their saluation : both mentioned , gal. . , . the former the scripture scarse vouchsafeth the name of knowledge : and so denying knowledge to the naturall man , it speaketh of that supernaturall knowledge , which salomon saith is too high for a foole ; which onely deserueth the name of knowledge : . cor. . . the naturall man knoweth not the things of god , nor can knowe them because they are spiritually discerned . the second thing which inwardly witnesseth against the naturall man is his naturall conscience , whereby euen the heathen not onely knew , but did the things of the law ; not that any of them could yeeld perfect obedience to the lawe , by the strength of nature : but that without the helpe of the lawe written , the gentiles had a certaine kinde of discipline , whereby they were restrained from many notorious vices : for he saith not , that they were iust , but did certaine things of the lawe , proceeding hence , that with the light of some common notions concerning god , they had also a sense of his iustice , which was readie to return to them according to their works . now both these , namely , naturall knowledge , and conscience , were still according to the working of their corruption , either more quicke and stirring in them , or more dull and deaded : and yet neuer insufficient to condemne them . vse . ● . hath the lord so many witnesses against the heathen ▪ who neuer heard of christ , nay , nor had the law written : what a number of euidences ( besides all the light of nature , and helpes from the heathen ) hath he against thousands , that professe iesus christ , and yet are inferiour to many of the heathens themselues . for , . what a sure sentence of damnation doth euerie minister of the gospel , pronounce against the disobedient , who hauing not satans but gods prophets , and the lawe written , and the gospel added thereunto , and the daily ministerie , and yet many will not vouchsafe to heare the call of christ , to his supper , and many that heare him runne another way ? now if those were iustly damned who beleeued not men , euen comming from the dead : how shall they escape vengeance who will not beleeue moses , the prophets , christ himselfe , and his apostles daily preached in the ministerie . . we haue the daily beholding of gods great workes in the world , and in the church , which are documents of the admirable power , and wisedome of god : the daily fruition of his vndeserued mercies , the testimonies of his bountie and goodnesse , and thinke they to escape the iudgement of god , that despise the riches of his bountifulnes , and patience , and long suffering , not knowing that the bountifulnes of god should lead them to repentance ? is not this to heape coales on their owne heads , which will burne to the bottome of hell ? yea and to treasure vp wrath against the day of wrath ? vnto which we may adde the workes of his iustice , disburdening his iust displeasure against the vnrighteousnes of men ; reuealed both in the scriptures and in other histories , yea and daily running into the eies of such , as prouoke their diligence to obserue the same . . we haue the light of blessed example , both of the prophets , apostles , patriarke , and aboue all , of the blessed sonne of god , and other holy seruants of god in the scripture : and in our owne age many iust lots , who will be as a cloud of witnesses to condemne our wayes , and works of darkenesse . for thus the lord prouideth himselfe of witnesses , euen in all ages and peoples , among themselues . some christians he will haue dispersed among the persecutors , some saints in neroes house , some protestants among the papists ; for in the darkest ages , euen in their abbyes , and fryeries , he raised vp alwaies some one or other , from age to age , to witnesse against them , that their error and wickednesse should not haue that securitie on both sides which it desireth . . we haue euen gracelesse men taxing our wickednesse as here the cretians had , that as corazin by sodome , and the iewes by the nations ; so christians by turkes , and protestants in many things should be condemned by the papists themselues : the former beeing so superstitiously reuerent at the name and mention of god ; the other so painefull and industrious as baals preists lancing themselues for their idolatries . . the lord need not send so farre a● cittim and kedar to condemne vs , but ( as here ) by our owne prouerbs as by our owne mouthes might be iudge vs : what a number of deuillish prouerbs amongst vs bewray the vngodlinesse of mens hearts : as , euery man for himselfe , and god for vs all : and young saints old deuils , and which is the worst and most generall , godlines is made but a by-word , and a note of reproach euery where vnder the title of puritie and precisenesse . . and yet if men were so wilfull as to be blinde at all these , yet can they not ( as many striue to doe ) put out all naturall principles ; but euen the light of naturall knowledge and conscience will wrap them vnder condemnation ; and they shall not be able at the barre of gods righteous iudgement to plead not guiltie , for euen their owne thoughts shall accuse them . . but the greatest condemnation of all is , that the light of grace is come , and yet men loue darknes more then the light ; in which regard it shall be easier for sodome then many peoples and townes professing the gospel ; nay publicans , and harlots shall enter before many christians ; yea the heathen that neuer heard of christ , as soone as thousands baptized into the name of christ : because they knew and did many things of the law , and not knowing the law , were a law to themselues ; but numbers are sonnes of belial , lawlesse persons that scorne both law and gospel ; whom the lord will prouoke and iudge by such a foolish people as the heathen were . pitifull is it to see the disorders of christians , which would haue made the heathens to haue blushed : if a man will not now sweare no small oathes , drinke his sences away , spend out his daies in idlenesse , and iollitie , in pride and riot , companie and gaming , such a one is cassiered out of all companie , he is a man fitter for a cloister then the common christians of our age : the heathens did not thus . theirs were workes of darknes indeed , but both in themselues , and the doers ; but now they are become actions of the nooneday , which the heathen would haue bin ashamed of at midnight . which plainely prooueth that the light was giuen and is , that many might become more blind , more obstinate , more hard hearted and impenitent against that great day of iudgement . many will plead at that day , that they came to church , heare the word as others did , and liued after it so neare as god would giue them grace . but answer will be made them , that though hereby they came to a further knowledge of god ; yet god neuer came to take knowledge of them : for they desired not to know the waies of god but slipt in , or were by law , or for forme and fashion forced to church ; and then all their hearing brought them such knowledge as not only made them more excuseles , but liable to more stripes ; but not to such as was effectuall to preuaile against their lusts , for they stil detained the truth in vnrighteosnes ; that is , resisted the word they heard , by lewd and gracelesse liues and behauiours . . let no man say , my sinne shall lie hid , and it is in secret , or twilight : no , no , there is witnesse inough to conuince thee of the most secret of them all , the eies of god , the voice of thy owne conscience , which will be as a thousand witnesses ; yea the lord ( who hath moe waies to the wood then one ) hath giuen to all creatures tongues , eares , eyes , and hands against sinners . the shed blood of thy brother shall call for vengeance , the timber and stone in the wall cryeth out of oppression and crueltie ; the rust of the gold and siluer against the wretched couetousnes of miserable men , and so in the rest . doctr. . the second thing to be obserued in this preface is , that this testimonie was not fetched from any of gods prophets , but from one of their owne . whence we learne , that it is not simply vnlawfull to alleadge the saying of a profane man in a sermon . for , . all truth is the lords , and where it may serue for his glorie , it may not be reiected ; neither skilleth it so much in what ground the hearb grow , or what gardner set and planted it , so as it heale : we grant that if the king of ammons crowne be fit for the king of ierusalem , that he may take it and weare it . . there may be sometimes necessitie of the testimonie of profane writers , and quotation of fathers : as , . in case of grammer , that the true sence and meaning of a word ▪ phrase , or sentence may be the clea●er : which if it cannot be so easily done out of the scriptures themselues ; then may a minister descend to humanitie , and by earthly means teach things heauenly . . in case of conuiction of error , whether in doctrine , or manners . in doctrine , when any controuersall point is handled , well may we free the truth of noueltie , by shewing the consent of it with the ancient church : for hereby , . the weake and new conuerts are more confirmed : . the calumnies of the aduersaries are cut off , who commonly boast that all antiquitie standeth for and with them . in manners , the conuiction is of . christians : or , . heathens . if of christians , then such allegations may be vsed by way of exprobration , or sharpe reproofe ; so the lord himselfe sendeth his people to the iles of chittim , and kedar , to see if any of the nations dealt so with their gods : yea to the oxe , asse , crane , storke , pismire , &c. if we be to deale with heathens or atheists , who are not easily mooued with the authoritie of the scriptures ; then can we conuince them no otherwise then by such testimonies of their owne , which they make most account of ; and so the apostle dealing with athenians , epicures , stoiks , & cretians , by the testimonie of menander , aratas , epimenides , conuinced their wickednesse . thus for the clearing of gods glorie , and his truth , as paul saith , all things are ours : scripture , art , nature , &c. now because there accreweth a great hurt to the church by the abuse of this example , we must carefully obserue some cautions in such allegations : i will name three . . whereas the former cases are not frequent , such allegations must be rare and sparing : as paul in all his bookes , adding vnto his . epistles ( if that of the hebrewes be his ) his sermons and defences in the acts of the apostles , vsed only three short aphorismes ; neither out of the iust causes prealleadged . neither did euer moses , though learned in all the learning of the egyptians , vse any ; nor abraham , nor iob : nor daniel mixed any of their chaldean knowledge , nor any of the prophets . nor christ , nor any other of the apostles , but onely paul the doctor of the gentiles , who were better acquainted with heathen writers , then the scriptures , before whom alone he vsed them , wounding them with their owne weapons . . these allegations must be vsed soberly , without affectation . paul himselfe teaching vs , that the right manner of preaching , standeth partly in concealment of humane skil , & partly in demonstration of the spirit . and hereof he rendreth two reasons : . because the doctrine of the gospel must sauour still of the crosse , be abiect , and despicable , and so resemble christ himselfe the author of it , who neuer sought his owne glorie , but departed from it , for the saluation of his bodie . . least the faith of beleeuers should be in the wisedome of men , and not in the power of god , that is , least men should ascribe that to humane eloquence , and wisedome , and gifts of men , which is proper to the simplicitie of the gospel . true it is , as the apostle obserued , the more pompe , the lesse power , and the more earthen the vessels are knowne to be , the better is the treasure knowne to be heauenly . . they may not be vsed to prooue points of doctrine , or manners : for the word is a sufficient , and sure ground for proofe of all such points ; but rather illustrate , and giue a more euident declaration of the truth , and more clearely to reprooue , and conuince falsehood , and error . for to vse mens authoritie to prooue gods truth , were to set vp a candle against the sunne : or as if a cryer of a proclamation signed by the kings hand and seale , should say thus will the king haue it , and such and such of his guarde . these cautions quite ouerthrowe the common vse of such allegations at this day , wherein men are immoderate , yea infinite in euery sermon , vpon all occasions , and to euery purpose , and people . hence it is that arbanah , and ph●rphar riuers of damascus , are more frequented then all the waters of israel : fathers , philosophers , and poets , are lowde in many sermons , when the prophets , apostles , and the sonne of god himselfe is silent . and all this is laid vpon this one practise of the apostle , and no other commandement or practise can be alleadged in all the scripture but his . and therefore we will looke a little nearer vnto it , and search how farre the apostle hath propounded himselfe a patterne for our imitation . and to omit that scruple , whether we may lawfully imitate him , except we had such extraordinarie gifts as he had , and such inspiration , as whereby he was able to make profane sentences holy , wheras we finding a profane sentence cannot but leaue it so . if we shall take libertie to vse them , as the apostle did , i take it , no man can from thence directly conclude the lawfulnesse of that manner of preaching , which is taken vp by verie many . for , . if we vse them , as the apostle did , they should neuer come in sermons in our church-congregations , for he neuer vsed them but either in conferēces , or disputations , or as here in a personall epistle . . neuer before christians , who reiect not , but desire the testimonies of scripture , for he did not but before the gentiles , and heathen , which refused the scriptures . . not often in one sermon , and in euery point , for he did verie seldome , onely thrice in many sermons , disputations , and all his writings put together . . neuer in points of doctrine , or manners for proofe , as inconsideratly they are , the apostle neuer so detracted from the sufficiencie of the scriptures . . neuer with their names prefixed to get credit and authoritie , or for ostentation , which euery good christian see men doe : for so neuer did the apostle . . not at all times , and in all places , nor euer in the vniuersitie , as men most do : for at corinth the apostle is so farre from vsing them , that he verie sharply reprehendeth the practise there , . cor. . . for there was most danger of all . and thus we see how farre we may take libertie , or haue ground to imitate the apostle in this practise . the allegations of men for their practise are either weak , or impertinent . as . their large discourses in praise of humane learning , wherin they fight with their owne shadowes , for want of other aduersaries . for who discommendeth it ? doth he that praiseth gold , dispraise siluer ? or doe not we acknowledge it a necessarie handmaid vnto diuinitie , but an agar still , who if she presume to step into sarahs place , must be cast out of doores . obiect . none speake against them , but such as are ignorant , and not able . answ. not to speake of the loudest sound of emptiest vessels , they are not in themselues spoken against ; but seeing there may be no composition in the holy oyle ; neither may the lords feild be plowed with an oxe and an asse , nor sowne with diuerse seeds , we desire moderation , and restraint to the former rules , that the voice of god may sound in the church , and not the voices of men . obiect . but it is lawfull for the israelites to rob the egyptians . ans. but it is not lawfull to make a calfe of those earings , and set it vp for a god. obiect . but these adorne a sermon . answ. oh that our eyes were so spirituall , that we could see that wonderfull bewtie in the pure word of god. what an vnwise man were he that would not content himselfe with a iewell of infinite price , all of gold , pearles , and precious stones , except he carrie it to the painter to paint it . let christs voice put forth it selfe , and his sheepe will heare it , and follow him . as for the persons alleadged , be they neuer so holy , or profound , they are sufficiently honoured in beeing the friends of the bridgroome , though they be not the bridgroome himselfe : and for the persons alleadging them , let them remember that he is not praised in this busines , whom men commend , but he that is praised of god. so much of the preface . now we come to the testimonie it selfe . wherein the poet chargeth his countrimen with three maine vices . . that they were giuen to lyes , and falsehood , the cretians are alwaies lyars . . that they were of brutish and belluine condition , voide of the guidance of reason , euill beasts . . that they were giuen to idlenes , and intemperance , slow bellies . for the first of these . why he charged them of lying , although we need not enquire the occasion , that the truth of his testimonie ( besides the apostles subscription ) may appeare in history : which recordeth that the bodie of this people was giuen ouer to inuent , beleeue , and receiue any fable or lie neuer so monstrous ; and among other , one especially made them noted and hated of all the world , namely , that iupiter the cheife of the gods was dead , and that his graue was with them ; the which with other fables , made them so ridiculous , as that they became a proverb among the nations : insomuch as to lie , was to play the cretian . neither did the poet speake of some slipps of the tongues of some few ; or some falls seldome ouertaking them : but of an habit , and affected custome and exercise of lying and fayning , which generally , and continually they were so tainted with , as little or no soundnes , vprightnesse , and faithfulnesse , but trecherie , guile , falsehood , appeared in their dealings . doct. falsehood and deceit in word and deede is condemned , not only by the light of the scriptures , but by the light of nature it selfe . which appeareth expressely not onely by the testimonie of this pagan poet , but by other lights in nature : for the naturall conscience of man accuseth and checketh for it ; yea in children thēselues , it maketh them blush at the report of a lie . besides , the most graceles men of men , account it the highest disgrace to haue the lie giuen them , the infamie of which vice is such , as none wil take to it , none wil confesse it . and on the contrary , the heathen so extolled truth , in word , in practise , as of all other vertues it was sayned to be the onely daughter of iupiter , as whom most neerely it resembled . vse . how should we who would be reputed gods children , abhorre that practise , which euen the sonnes of men are ashamed of ? shall the sparkles of naturall light make the naturall conscience of a heathen , and gracelesse man accuse him of this sinne ; and shall not the cleare light of grace force the consciences of professed christians to reprooue them ? is it iustly reputed a disgrace to common men , to be taken with a lie , how disgracefull should it be to christian men ? shall the heathen professe truth to resemble god so expressely , as that it is his deare & only daughter , and shall christians who finde in the scriptures the whole image of god , stiled by the title , and comprehended vnder the name of truth , in their practise scarce expresse it as a part of that image ? and yet how many christians are behind euen millions of the heathen , who although they be commanded euery man to speak truth to his neighbour , yet shame they not to defend that they may lie , and forsweare too for the advantage of themselues and others : and therefore they say , that though they dislike hurtfull lies , yet see they not but they may ( as they do ) lie in iest , or for the good of their neighbour , especially to saue his life ; for this , say they , hurteth none , nor is against the law of charitie ; and they find it commended to them in the practise of the midwiues , to saue the male infants of the hebrewes ; of rahab to saue the spies ; and michol , and ionathan to saue dauid from sauls furie ; and in the doctrine and writings of some of the fathers , as origen , ierome , who in regard of the profitable ends , held these no sinnes . to all which in few words i answer , . that euery lie is hurtfull whether in iest , or earnest , for euill or for good ; because it is an enemie to truth , and against the ninth commandement . . for iesting or sporting lyes , the threatning is generall , psal. . . thou shalt destroie them that speake lyes : vntruthes may not be spoken , although they be not thought : and , prov. . thou shalt destroie the lying tongue : he excepteth not , if it be not in sport , or for a good ende . and many of the heathen themselues saw the sillines and follie of this shift : we reade of the lacedemonians that they would not suffer their lawes to be gainsaid in iest ; and yet the law of the lord may be controlled , and gainsaied in iest of christians . when thespis the first stageplayer was asked , if he were not ashamed to vtter so many lyes in such a worthy audience , he answered , he did it in sport . but wise solon replied , if we approoue and commend this sport , wee shall finde it in earnest in our contracts and affaires : and euen so by gods iust iudgement it befalls christians , who vsing to lie in sport , get an habit of lying in earnest : and by his iesting lyes , raiseth a suspition of his words , that he cannot be beleeued , be he neuer in such earnest . . for officious lies , so called , there can be no such , because in euery lie , some office or dutie is violated . but they hurt no man : yes ; if they hurt not another , they hurt a mans selfe many waies : againe , if they hurt not the parties for whom , yet hurt they the parties to whom they are tolde , who are abused , and vrged to beleeue a lie : and were not this , yet they hurt and preiudice the truth , which ought to preuaile . but the end of them is good . yea , but that which is euill in the nature , and constitution , may neuer be admitted , let the end be neuer so good which is pretended . the least euill may not be committed for the greatest good : to helpe man , we may not hurt god. moses would rather be blotted out of gods booke , then god should be dishonored . nay , we may not tell the least lie , for gods greatest glorie , and much lesse for mans good . iob . . . will you make a lie for him , as one lyeth for a man ; surely he will reprooue you . and if a lie would make to gods glorie , yet he is not vnrighteous to leaue it vnpunished . rom. . . but they be not against charitie . yes , for charitie reioyceth in truth : and if they were not , yet are they directly against pietie , which two louing freinds may admit no diuorce . . for the examples alleadged , and all of that kind : we must distinguish betweene the facts of the faithfull , and the manner of them . the facts of sauing the children , and spies , &c. was commendable , and argued the feare of god , and loue of his children : but the manner of putting these in execution , was neuer approoued in the scriptures , although the facts themselues were . neither is it strange , that faith and sinne should combate together in the same action in this condition of the infirmitie and imperfection of the dearest saints of god , vntill that perfect come . . the verie heathens condemned all dissonance and dissent betweene heart and tongue , thoughts and speaches , the one whereof was bestowed on vs by god to expresse the other . let vs therefore who professe the loue and feare of the lord , shew our selues to be of the remnant of israel , by this , in that we neither doe iniquitie , nor speake lyes , nor haue a deceitfull tongue found in our mouths . and to helpe our selues in this dutie , meditate on these reasons . . all falshood and lyes are directly against god himselfe , who is truth it selfe : so as by them a man becommeth most vnlike vnto god , and most like to the deuill , who is the father and first founder of them . . that therefore the lyer casteth himselfe into the gulfe of gods displeasure , seeing as he hateth all the workes of the deuill , so hath he testified speciall hatred against this . a lying tongue is one of the sixe things which the lord hateth , and is abhomination vnto him , prou. . . and therefore doth with them as we do with the things we abhorre ; either remooueth them out of sight , by barring them out of heauen : or destroyeth them , psal. . . . that although that be the greatest plague to haue the face of god set against them here , and to be cast from out of his face and blessed presence of ioy hereafter , yet there are other inferiour euills not to be contemned , which wait at the heeles of this sinne . as , . that it maketh the sinners of this suite iustly hatefull euen vnto men , as those who are the maine enemies vnto humane societie , which is vpheld by truth , and faithfulnes . . such deceitfull and fraudulent persons are occasions of the multiplication of oathes , and periuries among men , for which the land mourneth . . in themselues it argueth , the want of gods spirit in their hearts , who beeing the spirit of truth and light , cannot abide to dwell in a heart that is pleased , and delighted with nothing more then darkenes and falshood . . they loose iustly their owne voice and credit , and are worthie not to beleeued when they speake truth ; and men must deale with them as with their father the deuill , whose workes they accustome themselues vnto , suspect euen the truth from them , and not receiue any as from them . now if any receiue not this doctrine he is farre behind the heathen , who shall rise in iudgement to condemne him : if any acknowledge it as true , and yet make no bones of this odious sinne , besids that he is condemned of himselfe , let him knowe , that he shall not escape the sentence of him who will take account of euerie idle , much more of euerie lying and deceitfull word . euill beasts , ] this is the second imputation in this testimonie . epimenides calleth the cretians beasts ; because of their bruitish conditions , and beastly practises : and euill beasts , because they are not like the creatures , who by their creation were ordained , and serued for the commodious , and comfortable vse of man : but such as since the fall rebelliously refuse the lordship of man , and will not be brought vnto tamenes and seruice : nay , rather are either fierce and cruell against man , as lyons , wolues , &c. or els poisonfull , direfull , and venemous , as the serpent , crocodile , with such venemous beasts : both which sortes are truely called euill beasts , not that they are not good in their substance , or not verie good in their creation : but because they carrie on them , the cursed markes of mans rebellion against god , beeing thereby subiected vnto vanitie so farre , as in stead of that primarie vse and comfort from them , man hath iust cause incessantly to feare , and often receiueth much euill by meanes of them . and what doth the poet herein other , then that which the scriptures are very frequent in ? for when men degenerate , and by sinne put off the nature of man , both god and nature strippe them of the name of men , as vnworthie of it , because they rather resemble the bruit beasts shrowding many brutish qualities vnder the shape of men . the scripture speaketh expressely that man beeing in honour , became like the bruit beasts which perish . but wherein standeth this resemblance ? ans. by looking into the word of god we shall finde it to stand especially in three things . . in becomming without vnderstanding , and in all the things of god , by nature ( which holy dauid in one case confessed ) as ignorant as the verie bruit beast : so ierimie , . . affirmeth that now euerie man is a beast in his owne knowledge : and prou. . . how can a man vnderstand his owne way ? now hereby who seeth not that hereby men loose the verie thing which maketh them men , and distinguish them from the bruites without vnderstanding ? and that is the minde it selfe , whereby onely man was enabled both to see , and consider of the things he seeth : and seeing the mind without vnderstāding is as an eie without sight , therfore may he that is destitute of vnderstanding be as truely said to want his minde , as hee which lacketh his sight , is truely said to haue lost his eyes . . by giuing vp themselues to be ledde with sensualitie as the bruit beasts : and this propertie the apostle peter ascribeth to naturall and vngodly men . neither can it be that this should not rise of the former : for when men are depriued of vnderstanding , iudgement , reason , as euerie naturall man is in the things of god , they must needes be ledde by other guides , of lusts , appetite , sense and sight , euen as the beasts are . for when the noble part of the minde ( which should subiect the inferiour powers of the soule vnto it selfe , as also guide the motions and actions of men by deliberation , counsel , iudgement , and election ) is deposed from his regencie ; the sensitiue appetite which is common to man and beast , like a rebellious commons taketh the whole command , and carrieth the soule by a blind force vnto any bruitish lust , and to whatsoeuer is delectable to the senses . notably doth the prophet expresse this propertie in the wicked iewes , saying , that like fedde horses euerie of them neighed after his neighbours wife . . by the practise of many beastly and bruitish properties . for what properties haue vnregenerate men , which are not more beseeming euill and hurtfull beasts then men ? . if we consider the respect betweene god and ●im , his heart knoweth no subiection : but as was said once of israel , he is as an vnrulie beiffer , he knoweth no yoke , acknowledgeth no master , lifteth vp his heele against his feeder , and careth not for the owner of his fat pasture . . if we consider naturall men in themselues , no beast is so vncleane and foule as they , whose filthie hearts are fit for nothing , but to be stinking cages , and dens for filthie birds and beasts , wholly bespotted as the leopards , ier. . . swinish men , wallowing in the dirt and mire of sinnefull pleasures , and reuolting from euerie good way as dogges to their vomits : for so the apostle tearmed such iewes as revolted from christianitie to circumcision ; beware of dogges . . consider them in respect of their neighbour , no euill beast is so cruell and venemous as they : in regard of the former the scriptures ascribe the propertie of the deuill himselfe vnto them , calling them ramping and roaring lyons : such as dauid and christ himselfe had to doe withall , psal. . . such a one was nero whom paul had to doe withall : . tim. . . god deliuered me out of the mouth of the lyon. and for their savagenes and greedines they are called dogges and wolues , zeph. . . her princes are as roaring lyons , and her iudges as wolues in the euening which leaue not the bones till the morrowe . and for subtiltie and craft to hurt , they are termed foxes , luk. . . tell herod that foxe . in regard of the latter , namely their poison and venome , christ calleth them serpents , and generations of vipers , their tongues are like stings , sharpened against good men , and the poison of adders , and aspes is vnder their lippes , psal. . . hence doth the lord threaten most cruell and ineuitable enemies vnder such speeches , as ier. . . i will send serpents and cockatrices among you , which shall not be charmed , but they shall sting you . whereby he would describe and signifie the implacable and virulent malice and rage of the chaldeans . now man beeing aboue all other borne a sociable creature , and to liue in societie with god and men in the familie , church , and common-wealth , hath by his hostilitie against god , and enmitie against man , after a sort put off the nature of man , and by such degenerating , of good right hath lost euen the name of man also . doctr. whence we learne , that such as are not ledde by reason renewed , nor by iudgement rightly enformed by the word of god ▪ but followe their owne hearts lusts for their guide , haue cut themselues from the account of men , and as worthily lost the name as the nature of men : for they are become beasts in vnderstanding , beasts in sensualitie , beasts in brutish practises , beasts in gods account , beasts in the reputation but of reasonable and heathenish men . the verie light of nature adiudgeth them vnworthie the name of men , beeing rather like the pictures or images of wood or stone outwardly resembling things , but inwardly wanting which aboue all could make them the things they repre●●nt . and hence proceeded those poetries of metamorphoses , not that either beasts or birds , or trees were changed into men , or men into these , but in that the eie of nature in these men perceiued , that men more and more degenerated from themselues , and became daily neerer the beasts in properties , qualities , and practises , although they retained still the shape and place of men . like nebuchadnezzar , who was not changed into the shape of a beast ( as some haue thought ) although god could haue done that ; but his vnderstanding together with his kingdome was taken from him , and he driuen from men , ate grasse , as the beasts did , till his vnderstanding ( he saith not his shape ) was restored him . hence haue some other of the heathens lighted a candle at noone day , and runne into markets , and throngs of men to seeke a man : as though it were a rare thing euen in a number of men , to finde one deseruing the name of a man : whereby doubtlesse the lord would cast the dongue of the gentiles in their owne faces , and that by themselues , as here he did by epimenides . vse . seeing the light of nature and grace conspire in the illustrating of this truth , we must be more readie to embrace it , and make our best vse of it , as the truth not of a vaine man , but of the true god. who among vs would not be mooued , and disdaine to be called by any man a beast , an asse , an owle , a dog , &c. and yet haue we occasioned the lord thus to repute and account of vs , and are not mooued : for how few of vs can shew our selues men ? what a number of men and christians in profession , hearing the word , and receiuing the sacraments , are as the horse and mule without vnderstanding ? that is , not onely ignorant , but incorrigible persons , neither spurre nor bridle auaileth them to amendement . such as the prophet complaineth of , whom when the lord had sundrie waies called them to amendement , he hearkened and heard , but no man said , what haue i done ? euerie one turned to the race as the horse to the battell : yea as horses that haue cast their rider , men kicke and spurne against the lord , and his gratious admonitions , as pharaoh , who is the lord ? and other whilest the lords sharpe bit is in their mouthes , they bite it in with much discontentment , but as vnruly afterward as euer before . how many deafe adders are euerie where , which refuse to heare the voice of the charmer ? some saying in their hearts , some with their mouthes , as the hardened iewes to ieremie , the word of the lord in thy mouth we will not heare . what a number of swine are abroad , rooting vp , and treading vnder feete holy things , contemning the word , sacraments , ministerie , discipline ; wallowing in their filthie lusts of vncleannes , drunkennes , fornication , pride , riot , earthlines , euerie one according to his owne appetite ? and not a fewe hypocrites , who not sincerely vndertaking the profession of the truth , returne to their owne wont , as a swine after washing to the wallowing . what a number of dogges without conscience , and shame commit all manner of filthinesse , euen in the day light ; and yet incessantly barking and bawling with shemei , against good men , and good things ? let a man be a stranger to them and their courses , let him be neuer so honest a man , the dogge hath sufficient cause not to spare him : and let any thing neuer so good be propounded or do● , if not so generally receiued or vnusuall , there is no stilling of the dogges against it . who can tell the number of cruell and vnmercifull lyons ? greedie gripes ? couetous cormorants , woluish extortioners , subtile oppressors , who as foxes , liue by crafty conveiances , and whatsoeuer other noysome beast and vncleane that liueth by the pray ? to which adde those serpentine whisperers , tale-bearers , busie-bodies , the vermine and venome of societies , against whome no caution can be sufficient ; the number of all which kinds of cattell so amounteth , as that the world at a blush may seeme rather to be made for beasts then men . now if we would avoide this sharpe censure which our nature so abhorreth , let vs iudge our selues in the premises , and finde out that bruitish behauiour in our selues , whereby we haue forfeited euen the names of men ; for to this purpose are we so sharply delt withall in the scriptures that we should be brought to be ashamed and blush at our behauiours . we haue a common saying when we see our selues ouerseene , or ouertaken in any temporall and outward thing ; oh what a beast was i ? but wel were it if we would seriously thus accuse our selues when we haue failed in our godly course ; & to say , oh what a beast was i to leaue the direction of the word , and suffer my selfe to be led by my appetite , or by the lust of my heart , or the sight of mine eies to this or that sinne ? alas that i to to whome god hath giuen reason , iudgement , election , deliberation , yea his word and spirit , should liue all this while as one destitute of all these . i vnderstand not what the good and acceptable will of god is , but am yet like the horse and mule without vnderstanding : i haue stopped my eares at the word like the deafe adder , and haue refused the things of my peace : i haue barked against god and godlinesse : i haue wallowed in my vncleanenes like a swine in his owne filth : i haue beene vnmercifull , and cruell , as any lyon or wolfe : i haue spared no pray , and as subtile as any foxe to deceiue my brethen : i haue spit out my venome both to the face , and behinde the backes of my neighbours , and especially against the houshold of faith , the professors of religion ; oh what a beast was i in all this ? but now seeing my vnderstanding is restored vnto me againe , i will neuer hereafter carrie my selfe but like a man , not making my lusts , my lawe any longer , but reason shall be my guide ; nay , nor that onely , but like a christian man , i will by gods grace suffer my self to be guided hence forth by renewed reason , yea , by the word and spirit of god. if i must needes in any thing resemble the beasts , it shall be the oxe and asse in knowing my lord and master : the storke and crane and swallowe in acknowledging the seasonable time of my repentance , the serpent in christian wisedome , the lambe and doue in christian meekenes and innocencie : and thus resembling them , i neither shall be nor accounted a beast , nor yet be condemned by any of them . but if any loth to leaue his brutish properties will be a beast still and followe his l●st , it is fit hee should see the ende of his way in one of his predecessors , prou. . . he goeth on as an oxe to the slaughter . many such thinke and pretend they goe to heauen : but deceiue not thy selfe , no vncleane thing entreth within the gates of that holy citie : thou shalt stand with thy fellowes without , reu. . . without shall be dogges , and enchanters , and whoremongers , and murtherers , and idolaters , or whosoeuer loueth or maketh lies : and one day shall by experience teach thee , that the bread of children belongeth not vnto dogges . slowe bellies . ] in these words this people of creta are by their poet accused of habituall idlenes , and intemperance : who howsoeuer to the duties either of the first or second table , they were as heauie , and slow as any snaile ; yet in the feeding of themselues , and following epicurus his trade so diligent , and instant they were , as euery man seemed rather to be a bellie then a man : and therefore doth the poet by an vsuall figure of speach thus expresse them . and as this whole hexameter , so much more was this part of it more frequent among the heathen , who were wont prouerbially to call such persons bellies , as they saw addicted to idlenes , gormandizing , and intemperance . doct. a life led in idlenes , and delicacie is condemned both by the light of nature and of the scriptures . of the former there is good reason , seeing it is against that order of nature which god set in all his creatures at the first , euery one of which are s●ill vnweariably employed according to their first institutions . the celestiall bodies stand not still but by miracle . in all inferiour bodily creatures ( if well ordered ) there must be these three things . . an order of the parts , the feete may not stand vpon the shoulders , for that is the place for the head . . a proportion of them , or a symmetry , for the eye may not be bigger then the head . . a function of each of them , for euery one of them must haue some distinct office which it must diligently attend vnto . . and if we looke vnto the lords institutions with man , we shall see that this idle and dronish kind of life , was banished out of paradise it selfe , & from that innocent estate , to the preseruation of which all the creatures offred vp themselues to saue mans paines : and yet euen then must adam dresse the garden : then when he was a more absolute lord ouer all the earth , then any man euer since was or is ouer any part of it , yet might be not liue ( as many of our gentrie ) out of a vocation , and calling , but must abide in that vocation whereto he was called . and euen in paradise seeing the lord instituted no more saboaths then one in seauen daies , what would he else declare then that innocent adam was no lesse bound , then now we are to employ the most part of the weeke about the things of his calling , still in the midst of them remembring to shew forth the loue of his creator , and the religious keeping of a good conscience ? . and how much more now since the fall may we thinke is man borne to trauell as the smoke to flie vpward ? for seeing that by the curse of sinne the creatures haue denied their former serviceablenesse , but vpon condition of great industrie , and trauell : gods ordinance , and commandement is , that now in the sweate of our faces , we should eate our owne bread , prouiding for our selues and ours ; which is ( besides the pleasing of god who delighteth that man should make his calling a part of christian obedience ) a sweete fruit of our paynes , carrying vs more comfortably thorough our way in the world . . and yet looking nearer the matter we find this order , and ordinance of god more forceably fastned vpon those that professe themselues christians ; euery one of whom must be so farre from that inordinate walking , as that he must withdraw himselfe from such . and if any man , be he neuer such a professor of christ , will not worke , he ought not to eate : let him starue , his blood be vpon his owne head . for such as these in the profession , especially whose pride , whose ease , whose tooth , whose play bring in ar●eareges vpon them vnawares , are the spots and blots of religion . now therefore that such as professe the lord iesus may the better be contained in this order of god , both for the discharge of their owne dutie , and the good example of others , these reasons are to be considered . . that god who hath set vs in our callings , hath promised also to be with vs , to giue vs good successe in them , to helpe vs to beare out the tediousnes which sinne hath brought vpon our labour , to giue vs his protection in these our waies , to feed and maintaine vs by the blessing of our labour , in the house , in the field , in our stock and in our store , whereas pouertie arresteth the idle person : prov. . the idle shall be filled with pouertie . and all this is to encourage vs to faithfulnes , and diligence in the duties of our callings . see ioshua ▪ . . . whereas all other creatures liue vnto themselues , man was appointed to liue aswell to others as to himselfe ; the church , the countrie , the familie , the poore , euery man challengeth a part in euery man. and therefore although some other creatures be all a bellie , as the crabfish who walketh with her teeth , yet a christian man must be a hand to one , an eye to another , a foote to another , a shoulder to support another , he must not only consist of bellie and teeth . aske thy selfe then , what good doth my life , to church , to commonwealth , to family , to men ? and if thy conscience answer , truly little or none ; then maist thou conclude , surely i am rather a bellie then a man. but many such bellies want eares . . an honest calling is a schoole of christianitie : that . looke as little children are sent to schoole to keep them out of hurts , and vnhappie turnes ; so diligence in the calling fenceth vs from taking harmes by satans temptations , we lie not so open vnto his assalts : againe it is a bridle to restraine our own lewd desires , abating wicked lusts , abandoning lewd company , and fitting vs for the lords appearing whose seruice we are in . . in this schoole of the calling , a man performing duties for the lords sake , hath daily practise , and encrease of graces , such as faith , obedience , patience , meeknes , constancie , truth , invocation , thanksgiuing : and hence are daily enabled to take out further lessons for time to come , from the daily experience of gods goodnes for time past . . in this schoole we learne to be teachers of others , and in time come to be patternes vnto others , of the right vse of the world , while our selues vse it euery day as not vsing it at all : and while we so play the good husbands , as that we keep our selues from beeing worldlings , not laying by our heauenly minds in the midst of our earthly busines : whereas the idle person that entereth not into this schoole , is out of gods protection , and neuer out of satans snares , his heart is like the feild of the sluggard ouergrown with thistles and weeds , his lusts so farre preuaile with him , that he is rather a spectacle of reproch , then a patterne for imitation ; and if euer he had any good things in him , they are perrished for want of emploiment ; for as the rust fretteth vnused iron , and the mothes eate vnworne garments , so good things ar shaken out of the heart of him that neglecteth the vsing of them . . consider the danger of those that stand idle all day long , passing their dayes in all delights , one in one voluptuous lust , another in another : the apostle saith of them all , that liuing in pleasure , they are dead while they liue : the soule of such a one is but as a carkase , his bodie as a coffin , he rotteth away in vnprofitablenes while he liueth , and as a standing poole putrifieth : the prouerb is true of such a man , his soule is but as salt to keep his bodie from stinking aboue gound . and thinke we they shall liue when they are dead , who are dead while they liue ? no surely , but seeing they did not subiect themselues to the law of all mankind , gen. . . in the sweate of thy face shalt thou get thy bread : they shall neuer escape that other sentence ; take the vnprofitable seruant , binde him hand and foote : his hands and feete were bound when i called him to walke and worke , now bind him hand and foote , and cast him into hell . now for the latter of these vices reprehended in the latter word ; it is worth marking to obserue how aptly the poet ioyneth them together ( which seldome are disioyned ) because the one of these is the gound of the other . and as it is true in all sinnes which we say of euills , that one commeth not alone , for they are accompained still with their supporters ; so these two sinnes are of such speciall acqaintance , that as we say of a paire of turtles , looke where one is , the other lightly is within lesse then , a coytes cast : so where the one of these is , it will not be hard to descry the other . if there be idlenes , there will be intemperance ; and if intemperance , there must needs be idlenes . and therefore our sauiour hath combined them as neare as the cause and effect , which cannot be sundred ; luk. . . take heed least your hearts be oppressed with surfetting , drunkennes , and so that day come on you vnawares : implying that intemperance oppresseth , and maketh the heart dull and heauie ; and when the heart is so aggraued , the whole man is vnfit either for heauenly or earthly exercise . in like manner the combination of sodoms sinnes sheweth the same truth . ezech. . . pride , fulnesse of bread , and abundance of idlenesse . and therefore seeing a man can neuer sufficiently perswade diligence in the calling , till this intemperance be disswaded : it shall not be amisse in few words to speake of this sinne , and perswade the contrarie vertue , for the preseruation of it . and because this kind of intemperance is restrained to the bellie , i describe it to be an inordinate appetite , or immoderate desire , and vse of meate and drinke : and this is , when a due meane is exceeded , either in the costly , and excessiue preparation of them for our selues or others ; or in the two liberall , and excessiue vse of them so prepared : a vice which is a speciall enemie to all good duties towards god or man ; making men vnfit to the word of god either to read or heare it , vnfit to pray , to meditate , to remember the works of god with praise and thanksgiuing : so as a man giuen vp to this sinne , is sunke downe in atheisme , nay in idolatrie , hauing no other god then his bellie , a more base idolatrie of many christians , then euer was any of the heathen , who would worship the sunne , moone , starres , and glistring mettals , but to haue worshipped the bellie and draught , they would haue abhorred . and for the duties of the particular calling , they must lie lea , the bones of such full bodies had rather be at rest ; or to keepe them from sleep must rise vp to play , but altogether vnweldie to any more serious busines . and thus by this sinne men make themselues in stead of gods temples , satans kitchins ; filling their bodies with noysome lusts , and deadly deseases ; their soules with a number of dangerous sinnes , which shut them out of heauen : framing their liues liker to the bruit beasts then reasonable men , and in their deaths for most part no lesse brutish then in their liues . now for the better auoiding of this sinne , i will propound some reasons , and after them some rules of direction . the reasons are three , . the lord is liberall , but not prodigall of his creatures : and they are his , and not ours , but by his leaue : neither doth he euer giue leaue to vse them to our owne hurt : as many riotous persons doe , who ( with the glutton faring deliciously euerie day ) in their feasting and banquetting , besides the wast of many excellent creatures of god , . loose their time . . spend their goods , which ought to haue beene otherwise employed . . neglect the duties of their generall calling of christianitie , and omit the necessarie affaires of their particular course of life . . this is one of the practises of those that are in the night , whereas we professe our selues to be of the day , and is a weed or rather an olde ragge which must be put off , before christ can be put on . . the time calleth vs rather to fasting , weeping , and euerie worke of repentance , then to eating , drinking , chambring , &c. for if we consider the workes of the lord , we shall see his arme stretched out , and his hand reuenging among many other sinnes , euen this of the abuse of his creatures : and this with such lingring , lasting , and sharpe iudgements , so variable , and so generall , as hath not beene heard of in the dayes of our fathers : read isai. . . besides we see the afflictions of ioseph , amos. . . the necessities of many of gods deare seruants : the abundance of poore , their great want of releefe , their miserable complaints , &c. that woe shall befall him that liueth to eate , when so many of gods children cannot get that they may eate to liue . now the rules of direction , are . to moderate excesse in preparation for our selues and others to knowe , that not aboundance but sobrietie is the ornament of a table : a rule which seemeth to be dead with our forefathers , whose dishes for sort , number , price , and seruing out , were inferiour to our sauces , and yet to shew vs that man liueth not by bread , they were stronger , of more constant health , and of longer life , then we are . . to moderate excesse in the vse of meates and drinkes prepared , we must take out the apostles lesson , . cor. . . whether yee eate or drinke , or whatsoeuer ye doe , doe all to the glorie of god : the glorie of god must be our white to ayme at in all the actions of our life : of which none is so small , out of which the lord challengeth not his owne glorie : and therefore as we liue not to our selues but vnto him , so we must not eate to our selues but vnto him ; and this we doe , when by our eating and drinking , we fit our selues for his seruice and our owne duties , namely by keeping the bodie vnder , and dailie subduing it , rather then by pampering and feeding it vp . . to containe thy selfe in compasse in both , labour still to hunger , and thirst after righteousnes , that is , after that meat which the sonne of man shall giue ; for the more thou hungrest after christ , the lesse doest thou after these things : rom. . . put on christ , and take no care to fulfill the lusts of the flesh ; christ is the treasure vnto which the christian heart must be lifted ; he is the carkase vnto which our thoughts ought to flie ; he is meate indeede , drinke indeede , bread of life , water of life ; blessed is that soule that hungreth and thirsteth after him , for it shall be satisfied ; yea blessed is that hunger and thirst which is neuer but accompanied with a continuall feast . this testimonis is true : ] the apostle setteth his hand and seale to this euidence of the poet , not thereby allowing the whole fabulous poeme whence he fetcheth it , but according to his drift , which is the iust reproofe of this people , he onely approoueth this particular report . whence , . note that euery truth beeing primarily from god , it must be receiued whosoeuer be the instrument & teacher of it : for the apostle disdaineth not to borrow a part of the truth from this gracelesse and heathen man. nay , there is not the basest of gods creatures , into whose schoole we cannot sometimes profitably enter : for else would not the lord haue sent vs to the oxe , the asse , the emmet , and much more can he who opened the mouth of balaams asse to reprooue the madnes of his master , teach by weake and feeble , base and simple men , yea if he please by gentile and heathen men . vse . this taxeth the pride of many , who thinke themselues too good to learne of such whom they conceiue meaner or inferiour to themselues : such a pride possessed the pharisies ; thou art altogether borne in sinne , and dost thou teach vs ? but if they considered the wayes of god , they might see him stirring vp most base and simple men to teach the doctor , the scribe , and the wise men of the world , that he may ashame them , and teach them to depresse their high thoughts : . cor. . . bretrhen you see your calling , not many wise — but god hath chosen the weake of the world , . to confound mightie things : . that no flesh should reioyce , v. . let this prouoke our diligence to knowe not so much by whom , as what the lord teacheth , attending vnto the counsell of god , and not the condition of man whome he vseth ; let him speake by neuer such abiect persons if they bring the truth , it is our part to become fooles that wee may be wise : and then are we such fooles , when we depart with all opinion of our owne wisedome , that we may be wise in god , what meanes so euer he pleaseth to vse : the gospel teacheth vs that poore women and creeples could tell often tidings of christ , when all the great clerks knew not of him . . this reprehendeth the waywardnesse of many , who not fancying the persons of their teachers , refuse their doctrine though neuer so true and profitable . would men deale thus in ciuill things ? if fire should take a towne in the night , and the watchmen beeing all fallen asleepe , a stranger , nay a mans enemie should giue him warning that his house were on fire , were it safe for a man to rush at it , because his enemie telleth him so ? no , neither would any be so vnwise : and if the truth in an heathen poets mouth , be so entertained by the apostle himselfe ; much more euerie diuine truth in the mouth of the meanest minister of the gospel . let the vessell be neuer so earthen , the treasure is heauenly ; let the foode be nourishable , hungrie elias stands not vpon it , whether an angel or a rauen serue it . secondly note , that this testimonie beeing true , titus might haue been discouraged , and occasioned hereby to haue meditated of his departure from them as an hopeles people ; or to haue repined that the apostle should place him among such a companie of beasts , rather then men . but yet titus must , and doth with courage goe on in his worke among them , and plowe vp to the lord , euen this stiffe ground . it is the lot of many gracious ministers to be called and planted among rude , barbarous , and beastly people , such as these cretians were , yea among viperous broods , who will reward their faithfull paines and trauell , in begetting them to god , with extremitie of wrong and violence , ier. . . and little comfort finde they , vnlesse the lord giue them a breathing time by the means of some ahikam or other , v. . now what must the minister doe in this case ? surely , as he came not of his owne head , so now is he not at his owne hand to remooue himselfe at his pleasure . and if he should depart vpon this ground , he should perphaps meet with lesse comfort in leauing an vncomfortable people , then in staying amongst thē . if god bid ionas arise , and goe to nineveh ; but he will betake himselfe to a ministerie of more credit , and lesse labour ; the lord will teach him before he get to tarshish , that he is not his owne man , and that no creature shall shelter him from trouble , whilest he flieth it as fast as he can . if moses be called to speake to pharaoh , he must not excuse the matter , saying , but they wil not beleeue me . the lord is said to hold the ministers in his hand , and christ the seauen starres in his right hand , reu. . first , in regard of his disposition of them here and there at his pleasure . secondly , of his protection of them in their labours . and some he sendeth , and all the heartening they haue of him before hand is , but they will not receiue thee , as moses , and some of the prophets : and that is not all , but they must prepare browes of brasse ; their shoulders to beare reproaches and wrongs , their backs for stripes , their feete for ●etters and stockes , yea , their necks for the verie blocke it selfe . in like manner christ sending out his disciples , he forbidds them to possesse gold and siluer ; and wisheth them to possesse patience , for they should stand more need of that then the other ; and telleth them that if himselfe the green tree could not be spared , much lesse should they the drie branches : and that if the lord and master be called belzebub , the seruant must not looke to be aboue his master , and scape scotfree . and therefore ministers called to such an vncomfortable condition , must imitate the apostle paul , who although he knewe that bands and imprisonment did abide him in euerie citie , yet forward he must , and prouoketh his owne readinesse and chearefulnes not onely to be bound , but to suffer also the paines of death , for the testimonie he beareth : considering well , . that the disciples themselues sent from the side of christ , must make account to be hated of all men for his names sake . . that although they see no great comfort or fruit of their worke with men , yet their worke is with the lord. . that the lord iesus foretelling his death at ierusalem , yet went foreward , and would not pittie himselfe for all peters friendly counsel , but pittied his flocke , his bodie , his church , more then himselfe : a worthie example for the practise of all his minsters . all which reprehendeth all those wandring leuites , who like so many planets , or wandring starres , are euer shifting their places , and charges , and selling off their people vpon the least greiuances ; but not without pretence and plea of sundrie inconueniences , sometimes of aire and habitation , sometimes of ill neighbourhood , sometimes the rudenes and churlishnes , somtimes the incapablenes , and vnprofitablenes of their people : but in all this , the sentence of the apostle passeth righteously against them , vnto which their owne consciences cannot but subscribe , that they seeke themselues , their bellie , their ease , their profits , but not the things of the lord iesus , nor the winning of the soules of men to god. . is this testimonie true ? how then are such a people as this priuiledged and honoured , to be among the first to whom the gospel was offered ? noting the wonderfull grace and free goodnes of god , not looking at desert , merit , goodnes of nature , inclination of will , or any other forerunning prerogatiue : and is not his grace as free vnto vs as them ? did he finde vs any whit better then them ? were not we beasts in vnderstanding , sensualitie , and course of our naturall liues , before he called and washed vs ? truely might be said of vs , that our father was an amorite , our mother an hittite , our selues in our blood , the frame of our hea●ts euill continually , the course of our liues a walking in vanitie , and no eie pittying vs , neither of our selues , or others , vntill the lord couered vs with his skirts . and hence are we supplied with a ground of thankefulnes : that beeing by nature the children of wrath as well as others , and euerie way by practise of vngodlines , as vile as this people of creta , we should yet be admitted to the participation of so great saluation , as is offered in the gospel . wherefore reprooue them sharpely , ] now from the former testimonie affirmed to be nothing but the truth it selfe , the apostle inferreth that titus not onely might safely ▪ but ought also to reprooue and checke the inhabitants of this iland , which reproofe is enlarged , . by the adiunct or qualitie , sharpely , or as the word signifieth to the quicke , for it is a metaphor taken from surgeons , who cut and launch , and seare to the quicke , if the qualitie of the wound or sore so require , yea , and sometimes in desperate cases to cut off a dangerous limbe , or putrified member , which otherwise would perish the whole bodie : and no otherwise ought euerie spirituall physitian to deale with the festered soares of the soules of men . . by the ende of this reproofe , that they may be sound in the faith . faith signifieth , . that whereby we beleeue , namely the vertue or gift of faith . . that which we doe beleeue , namely , the doctrine of faith , that is , the doctrine of the gospel , gal. . . paul destroyed the faith , that is , the doctrine of faith , which he now preacheth . and thus is it here meant , because it is opposed to the iewish fables , and commandements of men , in the next verse : and then the apostle ( following the former metaphor ) wisheth the ministers who are the surgeons of soules , in all their launcing and cutting , to aime at the cure , that is , the conuersion of their patients , that is , their people ; that beeing freed from their corrupt diseases , that is their errors , whether in iudgement or practise , they may be brought to sound health , that is soundnesse of faith and sincere doctrine , cleauing only vnto god , and relying themselues only vpon the merit of the lord iesus for life and saluation . and yet in this exposition i include also the vertue & gift of faith , so farre as without it there can be no sound christians , but i admit it not to be the thing properly meant as some doe . doctr. in the word wherefore note , that when the truth of a fact or sinne committed is certainly knowne , a man thereunto called may boldly reprooue ; this is the reason why the apostle subscribeth to the testimonie , that titus might haue sufficient ground of sharpe reproofe . as though he had said , it is true , the people with whome thou art to deale are such and such ▪ and therefore thou maist sharpely reprooue them . and it is not euerie euidence which is a sufficient ground , no not for priuate reproofe , and much lesse for publike : but as our apostle , . cor. . . it is certenly heard that there is fornication among you ; and so descendeth to a sharpe reproofe : at the least there must be some credible information , such as the same apostle to the same church of corinth mentioneth ; who vpon the report of the house of cloe , sharpely reprooueth them for their contentions : for to that end he nameth his author , that they might not thinke , he would vpon suspition ; or surmise of his owne , neither vpon suspected information from other , charge them so deepely : but from intelligence of those , against whom they could not well except . paul staied the reprehension of peter , till he sawe that he went not the right way , and that he was to be blamed , gal. . . . zeale running before knowledge , is euerie where a reproach , but here ( besides that it marreth such a necessarie dutie , and hardeneth the person vniustly reprooued against a iust reproofe for time to come ) it carrieth many blots with it . for . it argueth him to be a busie bodie , who ( especially if a priuate person ) pryeth into other mens actions , that he may catch matter of reprehension ; whereas it is not the part of a prudent christian , to seeke out the sores of others , but wisely to heale those which beeing in his way , and calling , he meeteth withall . . it argueth want of loue to receiue hastily reports against such as we professe freindship vnto ; with whom a rent is made , where none was , nor needed to be : iustly taking themselues iniured , when they see themselues discredited in our hearts causlesly ; or else their names not sufficiently tendred of vs. . it argueth want of wisedom and great indiscretion , rashly to reprooue that , wherof either the partie knoweth himselfe innocent , or else is done secretly : now that is secret to vs , which albiet it be knowne to others , yet is not sufficiently knowne to vs : the note of a foole ( saith salomon ) is to beleeue euery thing ; and of a slanderer to discouer secrets , prov. . . quest. but what if i heare a report of my neighbour , and i haue a vehement suspition , and some presumptions that it is true , may i not vpon those reprooue ? ans. in this case obserue two rules . the former in deut. . . thou shalt rather seeke and make search , and inquire diligently , and if it be true , and the thing certaine , then thou maist safely reprooue . . if thou canst not be certaine , then reprooue not but vpon supposition ; thou canst not here say directly , as nathan to dauid , thou art the man. for such a plaine reproofe implieth the certaine knowledge of a sinne , which we must not suffer vpon our brother , leuit. . . sharpely , ] it will heare be demanded , what is this sharpe reproofe here mentioned ? ans. to know it the better , we may consider it either in the person of euery pastor , or that which is in the seuerall churches . the former belonging to euery pastor , standeth . in the enlargement of sinne knowne to be committed , that it may appeare vnmasked , and in it owne face , that thus it may appeare more ougly and odious both to the vnderstanding , and iudgement of the sinner . . in following it with the curse of the law , denouncing out of the word those plagues of god , which shall surely ouertake such a partie , if he faile of vnfained and seasonable repentance : that thus there may follow a renting of the heart , a breaking vp of the fallow ground , and ( seeing one measure of sorrow fitteth not all sinnes ) such a measure of sorrow in the soule of the sinner as the degree of the sinne deserueth . the latter kind of sharpe reproofe , is that whereby the church seeketh to recall offenders . neither is this that of the ciuill sword , but is spirituall , and respecteth the soule alone : and standeth in three things . . admonition with denuntiation of iudgements . . in suspension from the lords table . . in excommunication , whereby the obstinate offender is giuen vp to satan for the humbling of the flesh , and sauing of the spirit as by a desperate remedie . the error will not be great , to vnderstand either of these in the precept : but if either more then other , i encline rather to the former ; namely that titus is here directed how to carie himselfe toward these vaine people through the course of his doctrine , rather then in exercising the censures of the church ; whereunto both the words before , and the verse following seemeth to encline . doct. according to the nature of sinnes , and sinners , we must set an edge vpon our reproofes , and sharpen them : for all sinnes are not of one size , nor all sinners of one straine : but some sinnes are more enormious then other ; and some sinners are more obstinate then other . some sinnes are of ignorance , some of malice ; some secret , some open ; some sinners are as waxe to worke on , some are stonie and stifnecked ; some haue here and there their freckles and frailties on them , others are spotted all ouer like the leopards , or like the ethiopian , they neuer change their hew , no washing doth them good . now we must wisely put a differnce betweene both . compassion must be shewed vpon some , and others whom loue cannot allure , feare must force : some must be saued by loue , and some be pulled out of the fire : some sores need but a gentle lenitiue , some a sharper drawer : some require but the pricke of a needle to open them , others a more painefull lancing , and cutting ; and some a cutting off . obiect . . tim. . . reprooue with all long suffering , how can that stand with this precept of sharpe reproofe ? ans. some which commit these two places together , would reconcile them againe by considering the persons to whom the apostle writ them : the one timothy , who they say was seuere , & austere , and therefore is exhorted to patience and meeknes : the other titus , who was gentle and meek of nature , and therefore spurred vnto sharpnes , and seueritie . but the context applieth it selfe fitlier to their answer , who draw the difference from the people ouer whome they were set . the cretians were hard and re●ractarie , full of bad qualities as here we see : the ephesians among whom timothy was sent , were of some better temper , and disposition : and therefore were more mildly to be delt withall . besides more mildnes was to be vsed with such as yet had not beleeued , then those who hauing professed the faith in word , and yet departed from it againe : as the galatians , and these cretians with whome paul was so sharp : and this difference also some of the auncient put between these two peoples of ephesus , and candy . but howsoeuer , the places are easily accorded : for euen to the worst much patience , and lenitie must be vsed , till it be dispised , and till it be cleare that no meeknes will serue to winne men : but then it is high time that seueritie should terrifie those , who by lenitie would not be allured : according to the example of god himselfe , rom. . . vse . . as all christian duties , so this much more ought to be ordered by christian wisedom , and therfore ministers especially must labour for the gift of discerning , to iudge aright of persons and sinnes . of persons , which are of hagars seede , and which are free borne of sarah : which men need the rodde , and which the spirit of meekenesse : of sinnes , which be greater , for which the wounds may be the deeper ; which be larger , for which the sorrow may be enlarged : and in a word , which are hard knots which need hard wedges . . with wisedome and loue euery minister must ioyne zeale and conscience , yea in some case vehemencie & seueritie in their reproofes , dealing as the lord himselfe doth often , in setting the sinnes of men in order before them . if he be to deale with heli●s sonnes , the sonnes of belial , it will not serue the turne to say , what is it that i heare my sonnes , doe so no more : for this is rather a saluing and too hastie a skinning ouer of a rotten sore , the fester of which quickly breaketh out againe with more rage and danger : but here he must put on the zeale of god , yea a iust and holy anger gounded vpon the loue of god and godlines : wherein he hath iohn baptist , matth. . . and the sonne of god himselfe going before him , math. . it is thought great wisdome in men so to carie their doctrine , as no man is offended at it : whereas ( howsoeuer all meeknes and patience in our owne matters is a christian and commendable vertue yet ) zeale in the matters of god may not be wanting : and were all men saints , or sinners but penitent , we might by tendernes and compassion raise them ; but some are in the fire and must be pluckt out : many are fooles to whose backs stripes belong : many are festred in their sinnes , and must haue corrasiues and fretting waters to make them smart at the quicke : in which cases if any of our patients cha●e , and storme , and grow neuer so impatient , it will be no wisedome in such as haue the ordering of them to let him haue his owne will , in his desire to be let alone , but still make incision , search further the depth of the wound , and send in taints to the bottom : for such louing wounds must go before applying of salues to sound healing . . let all godly hearers learne to make manifest their patience and obedience , by suffering themselues to be launched , and pricked euen to their hearts , by those whom god hath sent as his surgions to cure mens soules otherwise by sinne wounded to death : as knowing , that the hurt of the daughter of gods people is not healed with sweete words : but as the bitterest pill is fittest to purge , and worketh kindlier then the sweetest potion ; and as the thunder and lightning more purifie the ayre then the calmest sunnshine : euen so gall and wormewood is the portion , which the lord hath tempered for many to take off the pleasant tast of their sweet sinnes . as for vs we take no pleasure in your smart or iudgement , but that without it you cannot be cured . you cannot but confesse that when sores are ripe and raging , the next way to cure is launcing : suffer vs then a while , and trie whether we are not as readie with the good samaritan to powre oyle as wine into your wounds , so it make to your soundnes . but all will not come vnto the supper by entreatie , some must be compelled , and if we bring a true word , and handle it truely , it cannot but deuide betweene the marrow and the bone , yea betweene the soule and the spirits , and the ioynts , &c. heb. . . and can all this be done and a man feele no smart ? nay surely if our ministrie worke no smart , it worketh no cure . that they may be sound in the faith , ] doctr. the sharpest rebukes in the church ought to ayme at this end , the recouerie of diseased christians to soundnes in religion both in iudgement , and practise . which appeareth in that the greatest ordinarie censure in the church is not mortall , but medicinable . for as a surgeon cuts off armes and legges that the bodie and heart may be saued ; so in this bodie , parts and members are cut off , that themselues may be saued as well as the whole bodie . paul excommunicateth the incestuous person , that his spirit might be saued . himineus and philetus were cast out to satan , that they might learne not to blaspheme . those whom iude wisheth to be pulled out of the fire by violence , must be saued thereby . if any obiect against this , that in . cor. . . if any man loue not the lord iesus , let him be had in execration to the death : and therefore edification and saluation is not the ende of this censure . i answer , it is one thing for the church to excommunicate , another to curse and execrate : the one is an ordinarie censure , the other verie extraordinarie and rare : the one against those who may be freinds of the church , the other only against desperate enemies and open and obstinate apostates , euen such as iulian whom the church iudgeth to haue sinned the sin against the holy ghost , and therefore execrateth and accurseth . so as that place nothing impeacheth the truth of the doctrine . vse . . much more ought ministers in their sharpest rebukes , aime at the conuersion of men : what a sharpe reproofe was that of peter to simon magus , act. . . . thy mony perish with thee , and thou art euen in the gall of bitternesse : and yet he addeth , repent therefore , and pray vnto the lord , &c. so is it the part of all peters successors to whom the care of the lords flock is committed , so to reprooue , not as those who would shame mens persons , but disgrace their sinnes ; neither as insulting ouer mens euills , nor delighting in their falls , nor despayring of their rising ; but as imitating good surgions , who whilest they seare or cut , or cut off , still shew compassion , and gently entreate the patient , euer perswading him that this rough course will make to his health and soundnes . . while ministers thus dispense christian seueritie , in their reproofes and denunciation of iudgements , the bearers must not mistake them ( as many doe ) and much lesse say vnto them , as corah and his company to moses and aaron ; yea take too much vpon you , or as the egyptian to moses , who made thee a iudge ? who gaue you the keyes of heauen , to open and shut it vpon whom you please ? when did god make you of his counsell to foretell my damnation , &c. conceiuing that in our menacies and threatning , we quite cut them off from all hope of mercie , and that we take vpon vs to shut the doore of grace vpon them , and to shorten the arme of the lord that he cannot saue them . whereas the truth is , while we thunder out damnation against the sinner ( which verie many desperately rush into , while they auoid the mention of it in our mouthes ) it is not that we despaire of your saluation , or would haue you so to doe ; nor we doe not admonish you to shame you , but you must if you will be saued by the word we preach , conceiue with vs , that we desire your soundnes of faith : and therefore we deale with you , as with sickemen , who commonly will take nothing to doe them good , but what is forced vpon them : which if you doe not , we are not in your hearts the surgeons of your soules , but rather your executioners . . this reprehendeth those whose rebukes tend altogether to discourage godly courses in their people , and bring them from soundnes in the faith , making heauie the hearts of them to whom the lord speaketh peace . . those that malitiously thunder their bolte of excommunication against those that professe christ sincerely . thus did the iewes excommunicate whosoeuer durst confesse christ ; as that blind man , ioh. . . so the papists and others deale with such as stand with iesus christ ; and especially that great antichrist the pope , to testifie his malice and rage against christ and his truth , striketh with the sentence of excommunication both kings and people , whosoeuer receiue not his marke in their hands and foreheads . but our comfort is , that christ is not in such counsells , no more then he was , in that counsell of the iewes when the blind man was cast out , neither the spirit of christ presenteth himselfe , whatsoeuer they bragge and babble of his infallible assistance . and againe , such as are cast out of , and by such counsells , if they stand with christ and for him , he presently taketh them vp and meeteth with them , as he did with the blind man , ver . . . such also as wickedly profane this high and great censure , pronouncing this fearefull sentence either for trifles , seeing the apostles neuer vsed it but against apostates , incestuous persons , blasphemers , and great offenders , or else for malice , pollicie , mony , or any other end then to bring men to soundnes in the faith . doctr. . both pastor and people must haue care and conscience , that they may become found in the faith , both in iudgement , which is here aimed at especially , as also in practise , of which the precept is giuen , . tim. . . these things command , that they may be blamelesse . neither of them must thinke it inough that in the spirituall life of grace they keepe life , and soule together , except this life be accompained with health and soundnes : for as in our bodily life we thinke it not inough that we liue , but we prize our health , and soundnes aboue all earthly things ; skin for skin , and all that a man hath will he giue for his life : and yet of an vnhealthfull , languishing , and painfull life men are so wearie , as ( with iob ) they would seeke for death as for treasures ; so much more carefully ought we to preuent and remooue such spirituall diseases and infirmities of our soules , which hold vs vnder , that we cannot become the louely plants in the lords house , euen fresh and well liking . and that we may be better acquainted with the doctrine and our dutie , it will not be vnprofitable to note the difference betweene a spirituall disease , and a spirituall infirmitie . an infirmitie is a rellike of sinne , subdued in the beleeuer , but still bewraying it selfe like the grudging of a vanquished ague , whereby the child of god is prone to the practise of sinne , and is made heauie , and backward in performing spirituall duties . a disease , is the ordinarie preuailing of some sinne or sinnes against grace . i say not euery preuailing of sinne is a disease , for infirmities may sometimes preuaile , not only within the soule , but also without the bodie , as noahs drunkennes , lots incest , &c. but that which is vsually preuailing for some time , and more frequent maketh a sicknes and disease in the as in the bodie not euery distemper , or qualme , or headeach is a disease ; but some distempered humor which hath beene longer on gathering , more tedious in affecting , and more dangerous in threating the very life of the patient . now both these may be in a regenerate person , neither of them in the wicked : the former , because regeneration is indeed the roote and possibilitie of all graces , but not the act of them : the latter , because in the wicked is no grace at all , against which sinne striueth and grudgeth , none against which sinne can frequently preuaile , for all is corruption , all is rottennes and raigning sinne , as it is not in the weakest of the regenerate . vse . let euery christian labour for soundnesse against both these ; the which beeing so necessarie as whereon the comfort of all christian life dependeth , i will shortly describe , . some meanes whereby the carefull christian may both come by , and keepe this soundnes , and . some reasons which shall serue as spurrs in the flanke to prouoke to the more carefull vse of those meanes . the meanes which i will propound are three . . to be carefull to get and keepe a good heart : see that the heart be sound , that is , vpright and sincere : for while a man is not heart-sicke , all other infirmities and diseases are not vnto death . secondly , when the heart is well , watch it to keepe it well , carefully auoiding whatsoeuer would hinder or hurt the soundnes of it : and especially , . false doctrine , which as poison speedily destroyeth the soule , whether it be popish leauen , or libertine doctrines of some protestants . . wicked manners , which if they be in smaller things , are like those slippes and slidings , whereby men breake their armes or legges ; or if in greater sinnes , are like those downe falls , which threaten the breaking of the necke of the soule , and a totall falling from soundnes in religion : both these must be shunned , because the least sinne breaketh or disioyneth something , and so hindreth christian soundnes . thirdly , be carefull to know & vse the best meanes of spirituall health : and here those which are of daily vse are especially two . . to keepe a good diet , be constant in the word , sacraments , prayer , keepe thy houres of publike and priuate exercises before the lord ; feede vpon the purest foode , euen vpon wholesome doctrine ; not rising out of earth , but deliuered from heauen . . by spirituall physicke or surgerie , daily beate downe thy bodie , mortifie thy corruptions , subdue thy lusts and swelling affections , by applying the corrasiues of the lawe , and curse of it against the sinnes of thy soule : and then bind thy selfe vp with the lenitiues of the gospell ; and if thy owne skill faile thee , suffer thy selfe , if at any time thou be bruised or out of ioynt , although it be painfull for the time , by gods skilfull surgeons to be handled , and set in ioynt , and so restored to soundnes againe . now the reasons or motiues to the carefull vse of these meanes are fiue ; . drawne from euerie mans necessitie , which is not so little as it is little felt and perceiued . the poore woman in the gospel tyred for . yeares together with her issue of blood , spent all she had on physitians to cure her of her griefe , and the reason was , because she felt the paine and tediousnes of it : but we who cannot weare out one weeke nor one day in bodily griefe , without many complaints , can carrie many bloodie issues of sinne in our soules , euen from our cradles to our graues , and complaine of no griefe , no paine , and so neuer seeke for cure : nay , because we deeme our selues sound men , we refuse cure when it is offered . we reade in the gospell of a number of people who followed and flocked after christ , for the cure of their bodily maladies and griefes , and the casting of deuills out of their bodies : but of verie fewe who complained of their spirituall diseases and issues , or of the blindnes , and deafnes , and lamenes of their soules ; or cryed to haue their sinnes , the works of the deuill cast out of their soules . and yet is there no necessitie hereof , because men see it not ? . consider how many we haue who conceiue that they are sound christians , and say they beleeue in christ ( they thank god ) and they hope to be saued by christ as soone as the best : and yet the life of christ ( much lesse foundnesse of soule ) was neuer in them , yea nothing else but raigning sinne : if to be daily drunke , and to be sound stakes on the alebench , to sweare , to lie , deceiue , boast , contend , quarrell , contemne the word and christian practises , and men , will make sound christians , we neede not goe farre to seeke such sound men . . of such as are christians , and of the number of beleeuers , how are many crazy and ouergrowne with bad and vicious humors ? some of couetousnesse , some of licentiousnes , some of idlenes , and some worse then these . the creple that lay at the poole of bethesda , eight and thirtie yeares had neuer more neede of putting into the poole then they : that should a man looke wholly vpon some , and not vpon others with them , our congregations would seeme rather spirituall spittles , then the temples of christians . . how had the best need of that counsel giuen to the church of sardis ? reu. . . be awake , and strengthen the things which remaine , and are readie to die , for i haue not found thy workes perfect or sound before god : for the truth is , such a generall consumption of grace possesseth the most ; that were the bodies of many so farre wasted and spent as their soules are , from that which hath beene in them , long could they not look to remaine in the land of the liuing . secondly , it is the soundnes of faith which the lord is delighted in : for neuters and no bodies , fish nor flesh , hote nor cold , he cannot digest but speweth them out of his mouth : halfe christians he accounteth no christians : and therefore be altogether a christian , or thou art neuer a whit . what , a christian at church , and a companion at home ? a bible in thy hands at church , and presently a paire of cardes or dice at home ? here in the companie of saints , and there of deuills incarnate ? here of them that feare an oath , and there of them that cannot speake one sentence without an oath for the preface ? the lord noteth thee for rotten at the core , and stampeth thee for a counterfeit , although thou beest neuer so cunningly washt ouer . thirdly , this maketh all our duties chearefully vndertaken , conscionably performed , and mercifully accepted , it cloatheth all our actions with seeming and sutable affections : if they be exercises of repentance , with godly humilitie ; if duties of loue , with christian compassion and charitie , without which , they were rather as carkases without soules , then the fruits of sound and sauing faith . fourthly , this soundnes carrieth assured comfort with it both in life and death : many are the trialls and temptations of gods children by the deuill and his instruments , and through many afflictions are the saints passed to their glorie : the least of which were able quite to ouerturne them , if they had not this sound proppe to leane vpon , to which the promise is made that the gates of hell shall not preuaile against it . againe , infinite are the frailties and weakenesses of gods children , yea not onely in their declinings , but in theit best duties in which they are drawne the nearest vnto god ; the which would vtterly disheart them , were it not that they knewe , that is not perfection , but sinceritie , and a sound endeauour vnto it which is their reioycing here belowe . hezekiah in a sore brunt hauing the sentence of death denounced against him , as it seemed out of gods displeasure , for he wanted issue , had nothing to comfort him , although he was a king , but onely that he had walked in vprightnes before the lord : shewing vs that with this soundnes of heart possessing christ , and walking worthie of him , we may with boldnes meete the lord in iudgement , yea then when heauen and earth shall be shaken together . fiftly , on the contrarie what horrors of their fearefull apostacie , haue many carried to their graues ? the cause of whose withering was euen want of moysture and soundnesse at the roote ; and most iustly , seeing euen the deare saints of god haue tasted the bitter fruit of smaller declinings , and that by improuidence , out of which they haue not beene recouered without shame and sorrowe : as in dauid , peter , noah , &c. if any yet thinke this doctrine more then needeth , let him further consider , . that the day of triall may not be farre off , euen our day of famine , by particular iudgement , or death . . the generall iudgement cannot be farre off , when only such shall be pronounced blessed , in whose spirits are found no guile . . that he may shrowdly suspect himselfe to be an hypocrite , who herein differeth from a sound christian , that the one can be content to be called on , the other is vnsound at the heart , and cannnot endure to be gaged . ver. . and not taking heed to iewish fables , and commandements of men , that turne away from the truth . as the phisitian or surgeon hauing cured some disease , or sore at his departure , forewarneth his patient of such meates , and meanes , as may bring the same , or worse euills vpon them : so dealeth the apostle , who hauing prescribed a course , by meanes of which this corrupt and rude people , should be brought to soundnesse in the faith , he chargeth , that whereas they had beene formerly addicted to lies , and fables , which had beene the occasions , and feeders of their vnsoundnes , and spirituall diseases ; yet now they should no longer attend to such fables and commandements of men , which otherwise will be as powerfull as euer to preuaile against them , to the turning of them away from the truth , the which is now preached among them . . the meaning . . the doctrines . iewish fables . although all fables in matter of religion be to be reiected , yet especially he mentioneth these of the iewes , because they were most dangerous of all . . because they directly opposed themselues , as ouerthrowers of the whole doctrine of the gospel , and the merit of christ. . they were perswaded vnder most strong pretenses , for they came as from gods owne mouth , and from his owne people , from such as were borne vnder the law ; so as they were vrged as things of surest ground , and strongest authoritie from god himself , and his greatest prophet moses . but what were these fables ? ans. vnder this head may be comprehended all the false glosses , and false interpretations of the law of moses , vrging the externall , and literall , but not the internall and spirituall meaning of the law : for which corruption christ challengeth the iewish teachers , matth. . . and . chapters . . all their fabulous inuention in their talmud , such as that concerning the comming of the messiah , and the great feast at his comming : and of the fruitfulnes of the earth , which at that time shall bring forth in stead of eares of corne , loues of bread ; and a number such , of which paul saith , they are for number infinite , and for vse , vnprofitable . . but the context in the verse following , pointeth vs to expound them of some other then these : namely , of all those doctrines of the iewes which concerned the legall , and ceremoniall obseruation of daies , meates , drinks , garments , washings , persons and peoples : for the iewes taught that the same difference remained to be obserued still as moses from the lord commanded it : so as yet some meates were common , and some cleane ; some daies were more holy then others ; so garments and persons much more lay open to legal pollution by issues , touchings , &c. whereas the appearing of christ procured finall freedome from all such impuritie , so as according to peters vision , act. . no man , no thing is to be called polluted or vncleane . quest. but why doth the apostle call such doctrines fables , seeing . they were from god , . necessarily imposed vpon gods owne people in paine of death and cutting off from his people in case of contempt , yea or omission : . they included in them that euangelicall truth wherby both they and we are saued ? ans. yet for all this he tearmeth them so . . because euen these legall institutions of god himselfe , when they were at the best , were but actuall apologies , or shadowes of things to come ; carying a shew , or figure of truth , but not the bodie , not the truth it selfe : to the same effect saith paul , gal. . . that they were allegories , that is , beeing the things that they were , signified the things that they were not . . because those constitutions although they had their times and seasons , yet now were they dated : and now to teach or vrge them was as vaine , as void of ground out of scripture , as voide of profit , as void of truth , as if they had taught the most vaine fictions , and vnprofitable falsehoods that men could possibly devise . and hence looke as if a man should relate to vs a narration , not only of suspected , but of knowne vntruth : as for example , that such a man with whom we haue eate , drunke , conuersed , but whom we know to be dead and haue seene buried , were aliue againe : and not only so , but of his perfect strength and state as euer he was ; might not we be more diffident then thomas was , and in good forme of speach say , that he told vs a fable ? euen so if a iew shall affirme the life of the ceremonies of the law , which we know to be dead , rotten , and buried so long since in the graue of christ , although they once had a truth , yet now this is but false and fabulous : or else if a iew should come and vrge ( as they doe ) that prophecie isay . behold a virgin shall conceiue , &c. as a thing which they still expect the accomplishment of ; is it not euident that he leaneth vnto a iewish lie and fable ? for that which was once absolutely necessarie to be beleeued vnto saluation , is now become so false , as that he that beleeueth it , is sure to be damned . commandements of men , ] these words if they be taken by way of exposition of the former , adde something to the more full answer of the former question , implying that those ordinances of which we speake , the which while they stood in force , and till the fulnes of time was come , were the commandements of god ; now the truth beeing reuealed , cease so to be , and are become the meere commandements of men . but yet i take it some difference is to be put betweene these two , namely this , that by commandements of men , are more properly meant ( not those which were diuine ordinances ) but humane constitutions , and traditions thrust by the iewish teachers vpon the church , to be obserued with like deuotion , and religious respect , as if they were the very commandements of god : such as those our sauiour found and left the church of the iewes pestered with , and opposeth them to diuine ordinances , matth. . . in vaine they worship mee , teaching for doctrines mens precepts . which that we may a little better conceiue , it is not amisse to note , that the iewes haue , and doe affirme that moses receiued the law from god , either by writing , which was of things more obscure , more breife , and difficult ; or else by word of mouth , and that was of things more large , seruing for the interpretation of that law written : and for this latter sake ( say they ) was it that he staied . daies in the mount sinai , for else in one houre he might haue receiued the tables in which the law was written : and although they themselues were at leasure to number the lawes written by moses , and gaue in the number of the affirmatiue to be . so many as there are members in a mans bodie , and the negatiue . so many as there be daies in a yeare , to betoken that the lord requireth the through obseruation of them with all the strength , and that all their daies : which numbers added together were burthens sufficient for many euen to read ouer ; yet laid they innumerable , and more intollerable traditionarie precepts on the people , which they say moses receiued by word of mouth from god , and left them to ioshuah : who deliuered them to the seauentie elders , they to the former prophets , these to the latter , from them to the great synagogue , from whom they were preserued to the wise men returning from the babylonish captiuitie , and so from generation , to generation euen to this day : to write these explications , say they , is forbidden by god , abusing that text , prou. . . but they are kept in the heart of some wise men at this day . of these the apostle would haue the cretians to beware , and giue no more heede to them then to the former . which turne away from the truth . ] by truth is meant truth diuine fetched out of the word of god , so called , . because it is absolute without error . . it is most eminent : called before truth according to godlines ▪ to be turned from which , is to be turned from all godlines . in the word turne away , is a metaphor , the speach beeing borrowed from those , who turne away their bodies from the things they dislike ; and here translated to the mind , to signifie an inward loathing and dislike of the truth , which is the dangerous effect 〈◊〉 attending to fables and commandements of men . doctr. . whosoeuer would keepe themselues sound in the faith and not be turned from the truth , must shut their eares , and giue no hee● to fables , and fancies of men , which haue not footing and warrant in th● pure word of god. . because these are things which hurt and corrup● the soule , . tim. . . avoide profane and vaine bablings — which whil● some professe , they haue erred concerning the faith . againe , they encreas● vngodlinesse , . tim. . . and more plainly , . tim. . . men giuen vnto fables , turne their eares from the truth . the physitians reduce all the causes of health or disease , soundnes or sickenes , from the good or euil temperature of either the matter of which we subsist , or the nourishment whereby we are preserued . now the word of god is both the immortal seed wherof we are begottē to god ; & that food , which daily preseruet● vs that we perish not , . pet. . . and . . if it be purely and incorruptly preached , all the sound members of the church , by the power of the spirit turning it into good blood and nourishment , are sound and strong : but if it be adulterated and corrupted with mans deuises : if it be blended , poisoned , or leauened , hence are all sorts of spirituall diseases ingendred and fedde , which ouergrowe the soules of men so , as they are soone brought to the gates of death . . the apostle wisheth vs to consider the ende of the commandement , . tim. . . . that is , either the morall lawe , or that commandement and lawe of christ , ioh. . . the ende of the commandement is loue , that is , both towards god for himselfe , and man for god : but this loue must not be vnsound , not in word and tongue onely , but in deede and in truth , from a pure , that is , a sincere heart , a good conscience , and faith vnfained . but how is this soundnes o● grace wrought in the heart ? the verse going before telleth vs , that fables and vanities of men are so farre from this worke ; that fire is not more contrarie to water , then those be to godly edifying ; the which plausible wittie conceits while men desire , they are soone turned , saith paul , to vain iangling . and satan hath made vse of this truth , to the ouerthrow of many soules , whose ancient practise euer was to pester the church with infinite toyes , and tales , fancies and fables , that mens sences might be taken vp therein , least they should by the searching of the truth , get out of his chaines of darkenesse wherein hee detaineth them . . from the righteous iudgement of the lord the sencence hath passed , that when hee hath affoarded men his word to call , convert , strengthen , and direct them ; but they ( hauing wandring hearts , and itching eares ) loath that wholesome word ; he giueth them ouer to strong delusions , to beleeue lies : and to this ende according to their owne hearts lusts , he sendeth them an heape of teachers , to turne them away from the truth , . tim. . . and what can be more iust ? seeing the lord hath enioyned vs to captiuate all our senses vnto the simplicitie of his word ; but we wil vntie them to raunge after strange glosses , comments , and words of no profit : he hath separated the wheate from the chaffe , but we will mingle them ; he hath deliuered a perfect rule of faith , and life ; but we by seeking out other rules from men , argue it of imperfection ; he hath offered vs the pure riuers and streames to drinke at , but we will digge puddles to our selues , or drinke out of the cisternes of strangers : shall not men now despising so great grace , neglecting so great saluation , offering such open iniurie to the lord and his ordinances , as iustly as dearely buy their owne woe , and be giuen ouer to delusion ? vse . . ministers must so teach , as they may be able to professe with the apostle , . pet. . . we haue not followed deceiueable fables , but the power and comming of our lord iesus christ : that is , concerning the exhibiting of the messiah , the accomplishment of promises , the abolishment of shadowes , and his mightie power in word and action , in his resurrection and ascension ; these are the things which we haue opened vnto you , not wearying you or our selues in vngrounded fables , vncertaine doctrines , or deceiuing you with any shewe of words , nor any thing whereof we were not occulate witnesses . other things haue a shewe of wisedome , but if the word of the lord be forsaken , what truth of wisedom can be in them ? ier. . . other things may seeme to bring glorie , but the true glorie of gods messenger is that of the apostle , . cor. . . namely , in simplicitie and godly purenes , and not in fleshly wisedome he conuerseth in the world . . hearers must beware least any spoile them , or carrie them away thorough philosophie : the speach is taken from theeues , who come secretly to carrie away sheepe out of the fold , to whome the apostle compareth vaine teachers , for they are no better ; to whom if thou wouldst not be a pray , keepe from their snares , mens wisedome will here betray thee , curb the vanitie of thine owne heart in which thou art borne : else will it make thee drinke in vanitie as the fish doth water : be diligent in learning and keeping such doctrine as concerneth life euerlasting : heare him willingly that telleth thee of christ , of his doctrine , of his actions , of his suffering , this shall feed thee to saluation : as for doctrines of quaint deuises , and conceits of humane wisedome , turne away thine care from them ; els wil they breede to more vngodlines . . the seuerall doctrines of turkes , iewes , papists , are so many bad humors , feeding so many diseases , amōg whom if there be any faith at all , yet can there be no soundnes in the faith , because all of them are patched together of fables : to passe ouer the former as too blasphemous to be once named among christians , the verie name of their alcaron is suffitiently detestable . the iewish fables whereof their talmud is full we haue seene in part , besides that their cabala is full of humane deuises ; but euen in the things which primarily were the lords owne institutions , they are become the embracers of fables . if now they vrge ( as they doe ) distinctions of persons : he is a iew , not who is one outward or in the letter , but he that is one within . if circumcision a note of that distinction ; now that is circumcision which is not in the flesh , but in the heart . if distinction of daies ; seeing christ our passeouer is sacrificed , we must not keep feasts with old leauen , neither with the leavened bread of maliciousnesse , but with the vnleavened bread of sinceritie , and truth . if distinction of meates ; that which goeth into the bellie defileth not a man ; and whatsoeuer is sold in the shambles we may eate , asking no question for conscience sake . for the popish fables we need goe no further then there liues , and legends , of many of which delusions they are now ashamed . but if we adde their canons , constitutions , decrees , and humane traditions ( vrged as things necessarie binding the conscience ) concerning daies , meats , garments , orders , and such voluntarie worship : we might easily see their whole religion placed in such outward obseruations ; neglecting , and deprauing whatsoeuer is of substance , to the true and spirituall worship of god ; as though christian religion stood in things corruptible , or in things indifferent , or bodily exercise : and not rather in things spirituall , necessarie , and premanent . hath the holy ghost said in the scripture that the kingdome of god is not meate , and drinke , but righteousnesse , peace , and ioy in the holy ghost ? and that meat and cloth are for the bellie and back , and perish with the vse , for god shall destroie both ? let the blinded papist keepe his coard and cowle at his backe , cloath himselfe with sackcloath all his life , fast fortie daies if he can , or rather neuer eate meate , neuer touch mony , neuer marrie wife , he shall neuer find the kingdome of god in these : beeing things which god neuer required at his hands , and yet these precepts of mans braine are the rules of all his religion . but yet here is a goodly shew of wisedome , what is it not profitable to abstaine from flesh euery fryday , and all lent ; that by the one the flesh may be tamed , and by the other our lords sufferings remembred ? and must not the minister , who is to deliuer the blessed bodie of the lord be vnlike other men , yea farre more holy then they , and therefore must not he liue single at home , and be seene in hallowed garments abroad ? but where is the word of the lord , to free these from beeing fables ? the lord looketh not to what we are bent , or can pretend for our owne deuises , but requireth that his will should be our rule . oh that we could acknowledge the truth , in accounting our deliuerance from this popish egypt , and romish blindnes , the next blessing of god to the gift of his sonne ; seeing in the body of their religion there can be no soundnes of faith , if any faith at all ; the best of it beeing a disease and rotennes , if we may not more truly say , it hath a name to liue but indeed is starke dead . doctr. . it is a grieuous sinne and iudgement to be turned away from the truth , and yet this is the fearefull fruit of humane deuises . for the apostle would here note a iudgement of god vpon such persons as were addicted vnto fables and humane precepts : the which iudgement , is a wofull and heauie stroake of gods wrath , whether a man estrange himselfe from it before , or after he haue receiued it much more . for what a plague is it for a man , to hate the truth , and in it god the author of it , who is truth it selfe ; the light of comfort , and direction of it , as also the happie fruit of it , which is saluation ; seeing all they are damned that rereceiue not the loue of the truth , whereby they might be saued ? what a wofull delusion were it , that a condemned person for high treason going to execution should refuse a pardon offered ; nay be so farre from accepting it , as that he abhorres to heare of it , will not turne his eies to behold it , yea treadeth it vnder his feete : and yet such a spirituall frenzie possesseth all such as turne away from the word of truth , and when god calleth them , runne another away . for seeing if the sonne set vs not free , ioh. . . we remaine in bondage vnder sinne , and damnation , and are euery day drawing to execution ( in the meane time as condemned persons beeing reserued in bolts and chaines till the time of execution : ) now in these bands of death , the prince of peace our lord iesus offreth a gratious pardon , the partie offended seeketh to the delinquent , entreateth and wooeth him to accept of a pardon procured by his own blood , and sealed by his death : now wretched men cannot abide neither the message , nor the messengers : but in contempt tread vnder their feet that blood wherewith they should be sanctified , and scorne the princes clemency : shall not the very consciences of these men in the lords iudgement accuse themselues as worthy of ten thousand deaths ? yes surely , and shall iustifie the lords righteousnes , when he shall bring vpon them that great condemnation of a great part of the world : who the light being come , and shining on their faces , yet loued darknes rather then light . but much more miserable is it after the embracing and knowledge of the truth , to turne away from it : a great witcherie it is to beginne in the spirit , and end in the flesh : an vnworthy man is he of gods kingdome , that setting his hand to the plow looketh backe : after washing to returne to the filthines of the world , and to waxe weary of weldoing , is farre worse then neuer to haue known to do well : this is properly called a reuolt , when men depart from the gratious calling of christ : the relaps we say is farre more dangerous then the first disease , and the end of the apostate is farre worse then his beginning : the deuil that hath bin once cast out , and entertained againe , bringeth seauen spirits worse then himselfe , so as better were it for a man neuer to haue knowne the way of truth , then after the knowledge of it , to depart from the holy commandement . vse . if men were perswaded of the greatnes of this sinne , it could not be they could be so indifferent in such a maine matter so nearely concerning their finall and euerlasting estate : of whom many receiue not the truth at all , others turne away and fall from their first loue , after they haue once receiued it . did euer the world abound as at this day , with worldlings , libertines , atheists , newters , and epicures ? and was yet the truth euer more glorious and shining then at this day ? was there euer such coldnes , loosenes , deadnes , heauines , drowsines , and earthlines , in professors ? and if that added to the equitie of pauls reproofe of the galatians reuolt , that christ was described plainely , and crucified before their eyes , gal. . . may it not much more gall vs , among whom notwithstanding the cleare euidence , and brightnes of the truth , it is yet refused of the most , and slenderly entertained of the best ? the which what argueth it either in one or other , but that the former would herein hold their wonte , which hath beene generally to change , and turne their religion with the times , as though the truth to saluation were not the same , but variable and alterable as the times are : and that the latter haue in no small measure turned themselues from that truth , in the which they haue formerly found much more sweetnes then now they do : & that delusion hath possessed both ; the one in whole , the other in great part ? obiect . but it is not thus with vs , we come to heare the truth , and loue it , and hope to hold it vnto the end ? ans. yet this detracteth not from that truth laid downe : for . how many will not grant the gospel their presence , their bodies , their eares ? no man will gainsay but that these are turned away ; or if any should , the pitifull , ignorance , and the fruits of it would conuince it . . how many be there which heare , and yet in their iudgements intertaine not the truth ? and these are thus farre worse then the iewes themselues , who could acknowledge that christ taught the way of god truly . men will not beleeue that the way to heauen is so straite , as we out of the word of god describe it ; nor that god is so rigorously iust , as to cast away those that meane well : nor so straite laced , as to exact the forfeyt of euery offence : neither that can be the truth to saluation , which so few embrace , and so many contemne : what doe none know or go the way to heauen but a few meane men , and those perhappes more nice then wise ? what becomes then of so many great and learned men , wiser ( we hope ) then all they ? thus while paul speaketh the words of truth , and sobernes , he is counted a mad man , act. . . men are wiser then to bec●●e fooles that they may be wise ; it will not sinke with them that christ can come out of galily , ioh. . . and thus by gods iudgement vpon the infidelitie of men , themselues can lay blocks inough in the way to stumble at the truth , and desperatly breake the necks of their soules vpon that verie rock , which was laid for the rising and saluation of the righteous . . at how many hands doth the truth go away reproched , yea hated , and persecuted ? gods graces are derided , gods children scoffed and mocked , by those who are borne after the flesh , gal. . . and why doth caine hate and kill his brother ? because his deedes were good , and his owne euill . and why are christians , yea christ himselfe mocked ? euen for this confidence in his god , psalm . . . but here euery man blesseth himselfe , and god forbid that men that professe christ , or that we who are ordinarie hearers of his word , should be iustly ranked in this number . yet euen of vs , how few are there whom the truth hath set free from lusts , and seruice of some sinne or other ? many of vs indeed haue gone farre in the contemplation of this truth ; but our minds , and soules are no more altered , and changed , then if we had read or heard some humane histories , affecting vs for the time , but leauing vs where they found vs at first . how few of vs are sanctified by this truth , and daily proceed on to encrease in sanctification by meane of it ? which that it is the scope of it , christs petition teacheth , ioh. . . nay how many of our hearers detaine this truth in vnrighteousnesse ? that is , while they heare , learne , and can remember much of it ; yet in their courses are as vaine and vngodly as euer before . which plainely argueth a forsaking of the truth vpon the plaine feild , making such persons more liable to moe , and more fearefull strokes of god : who receiuing the truth into their eares , vnderstandings , and iudgements , but turne away their affections from it , yea turne from it in their practise , in that they hate to be reformed by it . and if we haue not in great part turned away from the truth : where is our former courage , and resolution for it ? may not the lord iustly complaine of vs as he did once of his owne people ? they haue no courage for the truth . many of vs durst better haue beene seene in christian exercises then now we dare ; we could better beare a rebuke for our profession then now we can : we did more take to heart the dammage of the truth , then now we do : we did take more paines for it , we could be at more cost for it , we could be more zealous against the enemies of it , then now we are or can be . alas , our dasterdlines , and timiditie , that faint before daies of triall ; nay in daies , not only of peace , but of protection , and encouragements in the truth : what can we promise of our selues , if we were called either to die with , or denie christ ? oh therefore let vs call back our selues out of our ruines , and ●●call our former daies , 〈◊〉 with them our former workes : as such as meane to partake in that honourable commendation of the angel of the church of thyatira , whose workes were more at the last then at the first . now that we may the better be preserued from beeing turned from the truth , some rules are to be deliuered and practised . . entertaine it not for outward respects , neither for the laws of the land , nor the encouragement it hath , &c. as very many do : but for the loue of it selfe : for that we affect , we easily turne not from it , no nor are driuen from it ; and if we loue it for outward respects , as those outward respects change , so will our affections . for example : if we loue it for the prosperitie of it , times of persecutions will make vs fall off , with demas . if we hold it because we would hold our temporalties , the losse of it will be light in comparison of losse of goods , dignities , countrie , world , libertie , and life , the least of these will the heart fasten vpon , although with the losse of the truth , and with it of saluation also . . practise so much of it as thou knowest , and the more thou practisest , the more thou knowest , and the more thou knowest thus , the more thou louest , and the surer dost thou bind it vpon thy selfe : and this is the surest hold , ioh. . . when as in religion , faith and good conscience are ioyned together : for such as thy conscience is , such shalt thou be found in religion ; without which , heare euery houre a sermon , read ouer the bible as often as he did , who gloried that he had read the text and glosse also fourteene times ouer , all this knowledge will not lift thee vp to heauen . . call no ground of this diuine truth into question , suspect not that which thou canst not reach , but accuse thine owne weakenes and ignorance : our first parents yeelding at the first onset of satan , to call into question the truth of god , were turned away from all that image of god , which stood in truth and holines . . beware of indifferencie in gods matters : many thinke it good wisedome and pollicie to be on the yeelding hand , and as waxe fit to take all formes , and the print of any religion : but the truth is , that such persons as are not rooted and stablished in the truth , when windes , and stormes arise , or the euill day approach , they shall not be able to stand ; but as they haue beene long tottering , so their fall shall be great . vers. . vnto the pure , all things are pure , but vnto them that are defiled and vnbeleeuing , nothing is pure , but euen their minds and consciences are defiled . the connexion of these words with the former is not easie to be seene , vnlesse we conceiue the words preceding in that proper sense which we haue giuen of them ; and then this verse will affoard a reason of the former . for the apostle hauing called these cretians from attending to iewish ●ables , and commandements of men , that is , such fabulous doctrines as still would keep life in the ceremoniall differences of daies , and meates , persons , and garments , ( seeing now all that partition wall was broken downe ) he draweth a reason from that libertie which now is obtained for christians , vnto whom now nothing was common or vnclean , but might be purely vsed of them , who haue their hearts purifyed in obeying the truth . and this reasons is enlarged by opposing the contrarie in a similitude of the like , to the impure nothing is pure : not onely outward things , but their chiefe and eminent inward parts are defiled , whether we consider the theoricall part , that is , the minde and vnderstanding , so as they can neither apprehend , conceiue , nor iudge of the truth propounded : or the practicall facultie , ( included in the conscience ) seeing this dependeth vpon the former , it must also be polluted : the which two faculties , if they be depraued and vitiated , that is , if the vnderstanding be blinded , and the conscience led by such a blind guid , how can it be but the whole man should sinke downe in the puddle of all impious impuritie ? that is the scope ; the sense and meaning followeth . to the pure , all things are pure , ] in this former branch of the verse , three generall points are to be considered . . who are meant by pure persons . . how all things are pure or impure . . how all things are pure to the pure . to answer the first question , we must finde out what puritie both for kinde and degree is here meant . all puritie is either in the fountaine , or thence deriued . the former is the most simple , perfect , and immeasurable puritie in the creator : the latter is some darke image , and shadowe of the former in the creature , according to the measure of it , so long abiding with it as it cleaueth vnto him , or he vnto it . the former is not meant , but the latter which is of reasonable creatures , either angels or men , differing indeede in degree according to their capacitie : but not herein , that before the fall of either , it was a puritie mutable in them both . but to drawe to our apostles subiect , this puritie is not now considered in the angels , but in man : neither is it that puritie which we had in our innocencie : for though then we were purer then the nazarites of ierusalem , who were purer then the snowe , and whiter then the milke : yet by our captiuitie vnder sinne , our visage is become blacker then a coale : but a puritie of an other qualitie ▪ such a one as is renewed vpon vs , by the lords beholding vs , & cleauing vnto vs , & not that shining & spotles purity , which we had while we were able to behold him , & cleaue vnto him . this puritie then is not set in vs by nature , but made ours by grace ; and beeing the puritie of our mediator , is imputed vnto so many , as shal stand righteous in the sight of god the father . the persons therfore here called pure , are such as by faith , are set into christ , by whose blood they are iustified , and by whose spirit through the meanes of the word , that immortall seede of regeneration , they are sanctified and reserued vnto life euerlasting . and hence to both these is the purifying and cleansing of sinners ascribed in the scriptures . . faith not onely as a hand laieth hold on all christs righteousnesse , to make the sinner stand iust before god ; but inwardly by little and little purifieth the heart , & causeth that puritie to breake out to the eies of others as well as our selues . and . for the word in ioh. . . now are ye cleane through the word i haue spoken vnto you . quest. but how can such persons be called pure , seeing the lord findeth no puritie in the angels themselues , and how much lesse in those who dwel in houses of clay ? and besides paul euen a regenerate man , exclaimeth that he knewe no good by himselfe . answ. that place of iob denieth not puritie to the angels simply , but onely comparing theirs with gods , it is as a little streame , yea a droppe to the ocean , which is nothing in comparison . and for that of the apostle , it was with him as it is with other beleeuers ; who are able to discouer more drosse then gold in themselues : and therefore neither he , much lesse ordinarie and common christians , can be called pure of the greater part , but onely of the better . hence is it , that though beleeuers haue receiued the spirit but in weake measure , yet are called spirituall ; and beeing farre from perfection , are yet called perfect ; not by that legall perfection which is entire in all the degrees , but that euangelicall which bringeth all the parts forward towards those degrees . nay more , christ himselfe calleth his loue all faire , and saith , there is no spot in her , yea , as pure as the sunne , as faire as the moone : and to his apostles , that they were all cleane euerie whit , saue iudas : . because by faith , euerie member of the church laieth hold vpon christs most absolute puritie . . the spirit of regeneration hath washed euery part , although in part onely ; nor so cleane as it shall be , yet so as that perfect puritie is sealed & assured to the soule by it . . the lord doth account euerie such beleeuer pure euen for the present , & imputeth neuer a spot vnto them , but reputeth in his christ all faire . . hath promised them that for time to come , they shall become so absolutely cleane , as though they had neuer beene defiled . doctr. the estate of a christian is a most honourable estate ; because his person is pure in the sight of god , euen whilest he liueth here vpon earth . and this cannot otherwise be , seeing such a one beeing predestinated vnto life , is also iustified and sanctified : by the former of which a sinner is perfectly freed from the guilt and curse of sinne : and by the latter imperfectly ▪ and in part from the reliques and seruice of sinne : the former , in that the blood of iesus christ sprinkled vpon his conscience , cleanseth him from all sinne : the latter , in that the spirit of sanctification washeth his heart with pure waters vntill it be cleane . now whereas some may thinke , they haue inough confessed to endite sincere christians of blasphemie , or heresie at the least , as hauing opinion of their owne puritie , with a pharisaicall despising of others : saying with the iewe , stand aloofe , for i am more holy then thou : or with the pharisie , lord i thanke thee , i am not as this man , &c. let them know , that we teach , and true beleeuers hold , that their puritie is neither their owne , nor so in their owne account : but onely in regard , . of gods washing of their robes in the blood of the lambe : and . of his gracious acceptance of them so washed as pure and cleane . farre is the true beleeuer from the damnable conceit of the catharists ( whome in our language we tearme puritans ) who following novatus his heresie , were also called novatians , who thought that the life of a iust man is to be made vp without sinne , spot , or wrinckle , or else the church could not be made vp of them . farre also from that accursed doctrine of the papists , who are indeede puritane heretiks , and the right successors of iovinian ▪ ebion , pelagius ; in that they affirme , that in the regenerate after baptisme , there is nothing which hath the reason of sinne , or which god can hate : that they are able to fulfill all the commandements , yea , and doe more then so : that they haue deuout men and women that can merit life eternall for themselues and others : that men may & must expect their saluation from an inherent righteousnes . why should we not then abhorre these hereticall seducers vnder this title ; seeing they tread the s●me steps of the old puritane heretikes , the memorie of whom let it be accursed for euer . no , no , the beleeuer is ●aught daily to pray ▪ lord forgiue vs our debts : & with the publican , lord haue mercie on mee a sinner : he accounteth his owne righteousnesse as a stained clout : well knowing , that if he should challenge righteousnesse from himselfe ▪ that his owne cloathes would defile him : yea , let them take much snow and nitre , yet of themselue● can they neuer be cleane , but that christ becommeth as purging fire , and fullers sope vnto them . now if any yet thinke it vnreasonable to ascribe both puritie and impuritie to the same soule ▪ the answer is , the scripture hath taught vs how to conceiue it , . ioh. . . . the blood of iesus christ purgeth from all sinne : yet if any say he hath no sinne , he deceiueth himselfe . it is indeede gods grace and fauour to account the beleeuers his doue and vndefiled , and in regard of that perfect robe of righteousnesse he couereth them withall , to adde that there is no spot in them : but it is grace in them to acknowledge and vtter of themselues that which christ did of his disciples , ye are all cleane , but you had neede haue your feete washed : seeing that this purging is not wrought all at once in vs , but by degrees , and that in this life there remaineth alwaies some impuritie to be purged . vse . . let none dare to scoffe at the godly vnder this title or any other which the lord vouchsafeth them : hearest thou the lord accounting his church as pure as the sunne , and perfect and vndefiled in their way , calling them his holy ones , and saints , and thinkest thou this a sufficient ground to scoffe at them ? or doest thou shewe thy selfe one of this number , or rather is it not the part of an ismaelite and a cursed wretch , to scoffe at the sonnes of blessing , for the blessings sake ? nay rather , seeing the lord thus honoureth his seruants , and testifieth his loue in passing by all their imperfections , as though there were none : let such as haue taken occasion to scoffe at christians from that which is their onely approbation before god , euen ioyne themselues to the people of god , that as the liberties of gods people in persia , made many of their enemies become iewes , so those that haue been enemies , and readie to offer them violence , seeing the fauour of god towards them , may be mooued to become friendly vnto them . . if the deuill doe raise any scoffing micholl to scorne our sinceritie , while we solace our selues before the lord ; and if the sonnes of men will not cease to turne our glorie into shame : let not those that feare god be daunted , nor giue ground , much lesse flie backe for any tearmes of contempt ; but account this their priuiledge before god , a badge of christs profession , and their honour before all the world : and thus encourage themselues to striue on to further puritie both of heart and life . . of heart , because the inside must first be made cleane : and . of life , for when the soule is purified it must worke in the life , in obeying the truth , through the spirit . thus the christian man beeing like a cleare chrystall glasse with a light in the midst , which must needes appeare through euery part of it , hauing within him the light of grace , holdeth it forth although in the midst of a froward and wicked generation . the reasons to mooue vs hereunto are sundrie . . in regard of gods account and estimation of such as shall choose such cleane paths to walke in , as we haue heard : what neede a man care if all men condemne him , so god iustifie , and approoue of him and his wayes ? . hereby onely a man becommeth capable of gods graces , who powreth not his gratious liquors into any fustie , or filthie vessell : but if any man purge himselfe , he shall be a vessell vnto honour , sanctified and meete for the lord , and prepared vnto euery good worke . . all the promises of god are made only to such : dauid breaketh out into a resolued conclusion , psal. . . surely god is good to israel , to the pure of heart . let his trialls be what they will , let his person be neuer so meane , let his name be neuer so reproched , the lord respecteth him that is of an holy conuersation : there is no difference between iew and gentile , rich and poore with god , so the heart be purified . such are only fit to approach god in prayer who can lift vp pure hands , and so offer that cleane offering prophecied of to be lifted vp in euery place . god heareth not sinners , saith the blind man. and the exhortation is , let vs drawe neare god with true hearts , in assurance of faith , sprinkled in our hearts from an euill conscience , and washed in our bodies with pure water , heb. . . nay more , the studie of puritie hath the promise of blessednesse , of the blessed vision of god , for who shall ascend into the mountaine of the lord ? and who shall stand in his holy place ? euen he that hath innocent hands , and a pure heart . seeing then that without it no man shall see god , and that all vncleane persons shall be kept without the gates of the citie : let this consideration added to the expectation of such pr●●ises mooue vs to cleanse our selues from all filthinesse of flesh , and spirit , and grow vp vnto full holines in the feare of god , . cor. . . . this course is a note of a true beleeuer , who as in other things , so herein is made conformable vnto christ , in purging himselfe as he is pure : the scope of the place is to shew this to be a marke of our adoption , when knowing our selues subiect to sinne , yet we desire and endeauour by all good meanes to cleanse our selues daily , propounding herein before vs christ as a patterne of imitation . . lastly , let vs be prouoked to a greater care of holines , seeing the lord hath not beene niggardly in affoarding vs meanes aboue many , by the which we might be clensed . he hath giuen vs his word plentifully wherby faith might be wrought vs to the purifying of our hearts . he hath sent out his sonne , whose blood through the eternall spirit offred without spot by himselfe vnto god , purgeth our consciences from dead workes to serue the liuing god : he hath giuen vs of his spirit to renew vs , by whose blessed dewes we might be besprinkled as with pure water , so as we might be iustified in the name of the lord iesus , and by the spirit of our god. he hath sent out his chastisements , and afflictions in such greeuous manner , as our fathers neuer saw the like , by which as by rubbing and beating , and wringing , many might be purified , and made white . he hath sought to purge his floore by sundrie fannes of afflictions , by plague and pestilence , famine , and dearth , violent and vnseasonable winds and weathers , and by the angrie distemper of all the elements , which seeme hardly to containe themselues from the reuenge of the sinnes of the land. against all which meanes , if we shall remaine filthie and vncleane still , bespotted and polluted with our former sinnes , which by such powerfull meanes cannot be driuen from vs ; oh how iustly shall we be led with the vncleane workes of iniquitie ? let vs then search our selues , and fanne our selues : let vs set our selues often in gods presence , who is a god of pure eies ; and our selues at his barre , before his tribunall and iudgement seate ; which if we be not remedilesse , will make vs striue in our further sanctification : and beeing once washed , let vs beware of fouling our selues any more . the second generall point is , how all things are pure or impure . ans. all things may be said to be pure two waies : . in themselues , and in their owne nature , by an inherent puritie put into them by god before the fal . . in their vse vnto vs by an acquisite , and purchased puritie since that time . for the former , euery creature by the creation was good , . in respect of it selfe , . in regard of others . in it selfe , . in the essence and beeing : for whatsoeuer is , so farre is good as it is , and hath a beeing , yea be it now since the fall in other respects n●●●er so euill . . in the special kind and parts of it , euery particular ●●ing , & euery part of it , was free from all euill . . in the particular manner of beeing : for it was good not only because it was , but in that it was as it was . . in all the qualities of it : in reasonable creatures were enlightned vnderstandings , rectified will , sanctified affections : in vnreasonable was subiection and seruiceablenes vnto the creator , and the reasonable creature : in a word , all the actions , passions , and motions of them all , could not be but very good as themselues were . . euery creature was good in regard of others : whether . god , whose wisedome , power ▪ and glorie , they were witnesses of . salomon saith , god made all thing for himselfe : that is , first and directly : or . man , for whose vse , commoditie , comfort , and honour , they serued : psal. . . he hath put all things vnder his feete : or . other creatures : for euery particular creature was good , for the common good : and therefore the lord contented not himselfe to pronounce vpon euery particular creature , the speciall approbation of it owne goodnes , as he did of the workes of euery particular day of the sixe : but vewing them altogether , and delighting himselfe in the order and harmony of his creatures , he pronounceth of them ioyntly , that they were very good , gen. . . where both the generalitie of the proposition is to be obserued . god saw all that he had made ; as also the further vehemencie of the affirmation aboue all the former , and lo they were all very good . now although we may truely say , that ( notwithstanding the vanitie which is befallen euery creature since the fall ) all things according to their common nature , naturall parts , and created qualities , are gods good creatures , euen the substance , reason , and vnderstanding of the deuill himselfe , yet none of this puritie is here properly meant by our apostle : but that purchased puritie which cannot be so fitly declared , till we haue considered how since the fall , these things became impured . which to resolue , we must know that seeing no creature in the nature of it , neither in the beeing nor manner of beeing ; not yet in the naturall parts or qualities is impure ; all the impuritie which is vpon them is accidentall : and that either by . gods holy institution , or . mans corruption . by the former , creatures and actions in themselues , neuer so good , become to mans vse impure : . when god by his morall law doth interdict any thing : as for example , the common vse of euery seauenth day in our ordinarie affaires ; which is a necessarie , perpetuall , yea and an eternall rule of righteousnesse : vnder which head is included all morall vncleannesse , contracted by omitting good duties , and committing euill actions . . when by his law ceremoniall he forbiddeth to some people the touch , tast , or handling of many creatures ; which in themselues , and without such a restraint are euery whit as good , and as pure , as things not forbidden ; so as such distinction and prohibition , proceeded not from the disposition and temper of their owne nature , as some haue grossely imagined ; but from this commandement , which sanctifieth this , and polluteth that ; in which case , prohibited things may not in any case be medled withall , no more then though they were euill in their owne nature . daniel determined not to defile himselfe with the kings meate , and wine , not that the meate was polluted in it selfe , but among other reasons , because the chaldeans ate , and lawfully , many sorts of meate which were prohibited the iewes , as hares , blood , &c. and here it must be remembred , that ceremoniall and significatiue vncleannes any way contracted , beeing neither naturall nor morall , is neither generall to pollute all men , nor all creatures , but only that people to whom , and those creatures of which the law was giuen ; neither was it perpetuall , but only for the time of the prohibition . and thus euen the tree of good and euill , of what kind soeuer it was , was neither euill in it selfe , nor in regard of the fruit : but by gods institution the vse of it was vncleane : as appeareth both by gods exception , and interdiction of that tree , as also by the euent : neither did it remaine euill by that institution after the fall , it beeing appointed a sacrament only for the time of innocencie . but the maine impuritie which is befallen the creatures , is by meanes of mans corruption : and that is either more generall , or more speciall . the generall impuritie on them all was by the sinne of adam , and all mankind in his loynes , whereby he both lost himselfe , and all things tending to his comfort : for as he set all out of frame , and defiled euery thing within him , insomuch as all his thoughts are euill continually , all his words are tainted with the filthinesse of his rotten heart , which sendeth them out , all his actions spirituall , ciuill , naturall , are so many sinnes : euen so all things without him , are impured by and to him , seeing by his sinne he hath forfeyted them all , and hath no right to the least of them . and further , as all of the creatures are lost ; so many of them are after a sort vncleane , impure , and so are become hurtfull , and euill to mans vse , as todes , serpents , poysons , venemous , feirce and sauage creatures , all which the curse of god vpon mans sinne hath impured in their particular nature , although in their common nature they abide good still . more specially , all creatures and actions , neuer so good , or indifferent , are impured by mans abuse two waies . . when they are vsed or done , by any impure person ; . or else by any person in an impure manner . when any thing is done or vsed by vnholy men , or vnholily be it neuer so good , it is impured : not beeing vsed or done in faith and good consci●nce . a good or indifferent thing vsed or done , is spoiled and corrupted in the manner of vsing or doing , three waies . . when it is vsed or done in way of superstition : . of profanenesse : . of scandall . . of superstition , when any creature is offred vnto idols , or vsed or not vsed with opinion of holines , merit , or worship of god. thus the heathen were accustomed before they eate or drunke , to offer some part thereof to their gods ; which was another cause why daniel craued that he might not be defiled with that meate , as is well gathered out of cap. . . and from such meate the apostle wisheth all christians to abstaine , . cor. . . hither are to be referred all popish separations of daies , and meats , and their consecrations of water , salt , crosses , palmes , to driue away deuils : all their vowes also , pilgrimages , orders , single life , wilfull pouertie , watchings , fastings , whippings , in all which they place opinion of holines and merit : adde hereunto all superstitious rellikes , and monuments , which wheresoeuer are filthy and polluted . . of profanenesse , when any creature or action is vsed or done out of that due manner , measure , or end , which the lord hath appointed vnto it : as all vse of holy things , by way of charming , or enchantment , especially good words , and those out of scriptures to spells and sorcerie : the intemperate vse of indifferent things , to surfetting , drunkennesse , pride , and excesse : in a word , when any thing is done or vsed , the carriage and end of which , is not gods glorie and mans good . . of scandall , either to our selues , or others . our selues , when we vse any creature , or performe any action with a doubtfull conscience , that is , whereof either the word hath not , or we out of it , haue no warrant : in which ca●e tender consciences must be tendred , rather then be racked by authoritie : for be the things in themselues neuer so lawfull , be they neuer so generally entertained in the iudgement and practise of others , they are vtterly vnlawfull to me , without such information . others if they be scandalized , they are either within the church , or without : and they both in things either , . euill , or . indifferent , hauing on them a shewe of euill . for necessarie things enioyned by the word , there can bee no scandall giuen , as preaching , hearing , praying : these and such must bee done , though all the world take offence at them . thus paul preached christ a stumbling blocke , and scandall to iewe and gentile : and daniel prayeth to his god , although the king and all the countrie raged against him . this offence is pharisaicall , taken , but not giuen . now for scandall giuen , ● . in things euill is ; when a man by word , deede , or doctrine disagreeable to the lawe of god becommeth a stumbling blocke , and cause of offence . . to the wicked , whome they make worse in their euil , more obdurate , and further off from repentance . . to the good : whether stronger , both grieuing them , and bringing reproach vpon them : or weaker , who are not onely discouraged from their good beginnings ; but forced often to participate in that sinne , whereof they haue a president in an other . wo to that man by whom such offences as these shall come . in this kind was peter an offence to christ , whom therefore he calleth satan , and commandeth him to come behinde him . . in things indifferent , scandall is giuen when vnseasonably , and out of the rule of charitie they are vsed : in which case the apostle acknowledgeth things lawfull , inexpedient : and professeth that he will neuer eate flesh , before he will offend his brother , that is , his weake brother : he that is not taught , not he that will not be taught ; he that is ignorant , not malitious and is scandalized : for that he knowes not the truth , and not that he hateth it , must be here respected ; with the offence of whome , if the most indifferent things be vsed , it is the violating of the lawe of charitie , and a reiection of the faith of christ. now to remooue all this impuritie , we must haue a proportionall puritie purchased by iesus christ. by whom , . in regard of our persons , being beleeuers , we partake with all his righteousnesse , and puritie , and so are againe entitled to our first right in the creatures . . in regard of the things themselues : our libertie is procured from the bondage and heauie yoke both of the lawe morall and ceremoniall ; by whose appearance , death and resurrection are obtained . . ● deliuerance from all euill of sinne and punishment within and without vs. . restitution to all the good , yea a further good then that was from which we fell . . freedome from all ceremoniall pollution , and libertie in all those creatures which by ceremonie was vncleane . . in regard of our right vse , he hath giuen vs precepts and commandements in things necessarie ; and rules of direction in things indifferent . now from this second point we may note sundrie worthie lessons , which i will onely propound , and not stand vpon them , because i will hasten to the third and principall point of all . . seeing all things were pure in their creation , we may herein as in a glasse behold the puritie of god in all his creatures , admiring that goodnesse of his which bewraied it selfe euen in the meanest of them : yea prouoking our selues , to loue , reuerence , and feare before him , the image of whose goodnesse shineth out not onely in angels and men ; but euen in the silly worme and flie , yea in the liueles creatures themselues . and further , hence we may gather our owne dutie towards the creatures , namely . reuerently meditate and speake of them . . purely to vse them . . mercifully to deale with them : all which we shall the easier doe , if we can spie out some part of gods image in them . . consider our miserie , and the wofull fruit of our sinne , which hath debarred vs from all comfort in heauen and earth , from god or any of his creatures : sinne hath wrapped vs vnder condemnation , hath set god and his creatures as hosts and armies against vs , hath made nothing ours but hell and damnation ; so as if we meete with any euill from any of the creatures through the venome , poison , or noysomnes of the particular nature of it , or by any other accident , we are not so much to condemne the creature , but our owne sinnes : for they were either not so made , or had not beene hurtfull at all to man , but by his owne sinne , the poison of which hath poisoned their natures , so that by them mans sinne is either iustly punished , or himselfe righteously exercised . now then seeing our owne sinne hath subiected the creatures of god ( otherwise so comfortable and sweete helpes vnto our liues ) vnto such vanitie , we haue great cause to abhorre our sinnes for euer , yea , and our selues for them , rather then drinke in iniquitie as the fish doth water . the sweetest sinnes would carrie a bitter tang , if we would but remember what sweete comfort of the creatures we haue forfeited for them . . the restitution of vs to our former right is onely from our lord iesus christ , and our first right is recouered to vs on this manner . first , as we were at oddes with the creator , and consequently with the creature ; euen so first we are reconciled vnto god through christ , and then to the creatures : for when christ ( who is our peace ) hath wrought our peace with god , he bringeth backe our peace : both the inward peace of our owne consciences , which before could doe nothing but accuse and terrifie ; as also peace with others , friends and enemies , yea euen with the beast of the field , and the stone in the wall : and euerie thing striketh a couenāt of peace with him who hath entred into league with the creator of it . if any man then would haue any right in any creature he vseth , he must not hold it by the broken title in the first adam , but by a recouered and newe purchase in the second adam , who is the lord of glorie blessed for euer . the third generall point is ; how all things are pure to the pure ? ans. that we may rightly and properly conceiue the apostles meaning , we must knowe , . that the vniuersall particle , all things ] admitteth restraint , and may not be extended beyond the apostles intendment , who speaketh onely of such things as are not forbidden by the law of god , or nature : or rather onely of things of an indifferent nature , which in themselues are neither commanded nor forbidden , and neither good nor euill in their substance and nature , but are to be vsed or not vsed according to the circumstances and occasions of them : such things as these are , meat , drinke , apparell , recreation , sleepe , marriage , single life , riches , pouertie , bondage , freedome , &c. and it may not seeme strange thus to restraine this generall proposition ; seeing we haue it thus limited in sundrie other places , . cor. . . all things are lawfull , but not profitable : and cap. . . all things are lawfull for me , but not expedient : rom. . . all things indeede are pure , but destroy not for meats , &c. . by pure is meant nothing else but that all such things are free now to be vsed in good conscience , without scruple , by meanes of our christian libertie . and . in that he addeth to the pure , he sheweth how we come to haue title in this libertie , euen by becomming beleeuers , and getting our hearts purified by faith . in one word all indifferent things , are pure , and free to be vsed of the pure , and beleeuing person , with this one condition ; so they bee purely and rightly vsed . the which point leadeth vs to demand and answer a great question worthie to be with iudgement determined , as beeing of verie great vse thorough the whole life of a christian. quest. how may things indifferent which in their nature are pure to the beleeuer , become so vnto him in their vse ? or how may he rightly and purely vse them . ans. then doth the beleeuer vse them purely when he is lead vnto , and moderated in the vse of them by these three vertues . . faith . . loue . . sobrietie . the first of which looketh vp vnto god : the second looketh downeward vnto man : the third respecteth the beleeuer himselfe ; none of all which must be offended and preiudiced in and by the vse of them . the first looketh to the lawfulnes of the thing to be vsed : the second to the profitablenesse : the third to the due proportion for the manner and measure . quest. when doe we vse them in faith ? answ. . when they are vsed both by warrant and leaue from god : our warrant is from gods word : our leaue is obtained by prayer before , and thanksgiuing after : for euerie creature of god is good , thus sanctified by the word and prayer . the word giueth vs warrant that the creature is made free and lawfull for vs to vse with good conscience ; not onely by the word of creation in the beginning ; but since by that word which assureth that in christ all things are pure to the pure . obiect . but how can the word warrant in these things which are neither commanded nor forbidden in it , as to eate this or that meate , put on this or that garment , &c. ans. we must haue a word , if not commanding , yet permitting the vse of them , for euery one must be fully perswaded in his minde : and although nothing is impure in it selfe , yet is it to him that thinketh it so . . although we haue not particular places , prescribing the particulars of this kind , yet haue we a generall word freeing them from legall commonnes and vncleannes : not only in this and many other texts , but especially in act. . in peters vision . . although we haue not a seuerall precept for euery particular commanding , yet haue we direction in the word by generall rules of restraint ; the tast of which shall after be giuen . againe , we vse them by faith when we vse them by leaue obtained through prayer ( which also implieth a word to ground it selfe vpon ) whereby we both entreate an holy vse of all these outward things : as also lift vp our hearts in thanksgiuing for our libertie in them , and gods blessing of them vnto vs. secondly , then we vse them in faith , when through the whole vse of them , we propound before vs the glorie of god : ayming directly hereat , that he may haue the honour of them , whose we and they are , and by whose leaue we reape the comfort of them : . cor. . . whether yee eate or drinke , or whatsoeuer yee doe , doe all to the glorie of god ; men conceiue that they neede not thinke on god , but in the church , or in their priuate family-worship , and so banish him from their tables , and ciuill actions , but most of all from their recreations and sports , here euery mention of god is vnsauorie and vnseasonable : but that word of the apostle , whatsoeuer ye doe , and do all to the glorie of god , teacheth another lesson : namely , that there is no action wherein it is lawfull to dishonour , no not to depart or forget god , and the glorie due vnto him . thirdly , when by the naturall or ciuill vse of them , faith raiseth it selfe to some spirituall meditation : as for example : in the vse of bread , stirring vp the heart to hunger after , and feed vpon christ : in putting on our clothes , to meditate of putting on the lord iesus christ as a garment : in putting them off , of the casting off the old man with his lusts : in vndertaking a iourney , conceiuing the life as a pilgrimage ; in returning home to thinke of our rest in heauen : in our marriages to conceiue our selues the spouses of christ , and such like : in which we see an euident worke of faith , lifting vp the heart from earthly to heauenly things . secondly , things indifferent must be vsed in loue : for christian libertie in the vse of outward things , must giue place to charitie . and then are they so vsed , . when without the offence , . when to the edification of others . first , without offence : for it is euill to him that eateth with offence : and paul would neuer eate meate , before he would offend . hence followeth it , that we may not offend either priuate , or publike persons . of priuate men , some are of weake consciences ; and these must be borne vp and yeelded vnto for good , rather then destroied by our libertie : the apostle became all things to all such persons : and christ himselfe would not quench a smoaking flaxe . some other are obstinate , stiffe , yea and malitious , from whom we must challenge our christian libertie . if men be carping pharisies , or wilfull papists , the counsell is , let them alone : nay more , so pretious must our libertie so dearely purchased be vnto vs , as we may not neglect it , or dissemble it before such as are taught , and should be stronger , although they be brethren ; for this was peters case , for which he was iustly reprehended , who withdrawing himselfe from the gentiles , to pleasure the iewes , gaue them who had beene taught the contrarie , occasion to conceiue of the gentiles , as vncleane still . this whole truth is confirmed by pauls practise , who would and did permit timothie to be circumcised in regard of infirme , and weake beleeuers among the iewes , act. . . but would not suffer titus , so to be , gal. . . partly because he would not offend the godly ; and partly because he would challenge christian libertie against those obstinate and malitious aduersaries , who had almost ouerturned all the labours of the apostle in that church of galatia , by vrging circumcision as a thing of absolute necessitie vnto saluation . here is ministred a direct answer to that question , whether recusant papists are to be compelled to church , because it is an offence vnto them . wherto i answer , . that this is not a case of indifferencie , but necessarie that they come into the pure worship of god : and therefore it must be effected , either by entreatie , or compulsion . . were it indifferent , yet were they not to be festered in their error , because they refuse instruction , and are not weake , but wilfull . . neither are they thus compelled to beleeue , but to vse the right meanes of faith . . good iosias made a couenant with the lord , and caused all his people to stand vnto it , . chro. . . now as we may not offend our priuate brethren , so much lesse the publike magistrate , who hath power giuen him of god to limit and restraine our ouercommon vse of these things by wholesome lawes concerning things indifferent , which lawes we are bound in conscience to obey : for then their indifferencie ceaseth not in regard of themselues , but of that law restraining them . and here sundrie questions may be further demanded : as , . whether a man may with a safe conscience eate flesh at times prohibited by the magistrate ? answ. in this one instance direction is giuen euen in all the other things of this kinde , as concerning daies , garments , &c. therefore i say , that to eate or doe any other thing against a law , is one thing : and to doe otherwise then the law commands in these things , is another : the former commonly . hindreth the end of the law : . contemneth the authoritie of the law maker : . hath no iust cause in it selfe : . careth not for the offence of others : this is alwaies a sinne against god , and a breach of the fifth commandement : but otherwise , the former cautions duly obserued , i see not how it is a sinne in conscience to eate besides the law . quest. but can any magistrate make a law to binde the conscience ▪ answ. no , but yet we must obey their wholesome lawes for conscience sake ; which conscience is bound not by the law of the magistrate , but by gods law , which bindeth to obedience of the magistrates lawes in all lawfull and honest things ; so paul , rom. . . subiecteth not the conscience to the lawes of men , but to gods ordinance , inforcing obedience to such humane lawes as ●ight not with his owne . quest. . but how stand we to the libertie , wherein christ hath set vs free , if we suffer the magistrate to curb vs of it ? answ. wel inough , seeing the magistrate medleth not with the libertie in conscience purchased by christ : for then we might not yeeld a whit , but stand on our right : but reseruing that as whole and entire as he found it , he onely restraineth the ouercommon vse of that libertie for example . the lawes which prohibit this or that meate , beeing ciuill , and made in respect of ciuill and politike order , for the common good of men , are externall , and the obseruation of them is a ciuill obedience , and in it selfe properly no worship of god , vnto which the outward man is bound directly , ●nd not the inward , but by accident . which if we will plainely and in a word vnderstand , we must consider in euery indifferent thing two things : . a libertie to vse them ; . the vse of that libertie , which two differ as much as meat set vpon the table , and the eating of it . the libertie is in the conscience ; the vse is an outward thing : the former no magistrates law medleth with , nor can restraine : but in the latter , his law is a binder . and thus we shut the doore against all popish ecclesiasticall lawes and canons , concerning fasts , feasts , daies , garments , and infinite other traditions , which they vrge as things necessarie to saluation , directly binding the conscience : yea as meritorious , and leading to a state of perfection : whereas indeed they directly fight against christian libertie ; yea many of them against the morall law it selfe . let them plead ( as they doe ) that to the greater authoritie more subiection is due , and therefore they must be much more obeyed in their ecclesiasticall constitutions , then the magistrate in his ciuill . i answer , when they haue prooued their charter out of the word , whereby they may make lawes , which must be obeyed for conscience sake , as the ciuill magistrate may , we will subscribe vnto them . in the meane time we haue learned , that seeing the church hath power only to ordaine constitutions for orders sake ; no man is further bound to them , but only so farre as he may auoid scandall of others , or further the publique good intended by that constitution . but what if the magistrate giue life to ecclesiasticall constitutions of the church : whether then doe they become such lawes , as bind the conscience ? answ. the magistrate giueth no greater power to the church to make lawes , then christ hath giuen ; if he make his pleasure knowne , that he by his power will see order kept , it is the part of euery good subiect and christian , to obey him cheerefully . secondly , to vse out libertie in loue , we must not onely not cast back our brethren , but edifie them , and bring them forward in godlinesse : . cor. . . all things must profit : . cor. . . all things are lawfull , but all things edifie not : and the generall rule of all indifferent things is , let all things be done to edification : and rom. . , . let euerie man please his neighbour to edification , euen as christ pleased not himselfe , but others . whatsoeuer then it is of this ranke , which either would weaken , or not edifie our brother , be it neuer so lawfull , neuer so profitable to our selues , neuer so powerfully by earthly authoritie enioyned christians , who are not borne to themselues , but vnto christ , vnto his church , and vnto the fellowe members , must not dare to meddle with it ; seeing the higher commandement of god , bindeth to giue no offence , neither to iew nor gentile , nor to the church of god. and herein let vs propound daniels example for our imitation , who to many might seeme not only too strict , but verie vnwise for so small a thing as he stood vpon to forgoe the kings fauour and his owne aduancement ; yet because he could not vse his libertie in the kings meat without the offence of himselfe and others , he would not doe the least euill for the greatest good : it was not frowardnesse in him , nor disobedience to the king ; but conscience and obedience to god , which made him keepe himselfe pure from it . thirdly , although we vse things indifferent in faith , and loue , and yet forget sobrietie , we impure them vnto our selues . then we vse them in sobrietie , . when we vse them as helpes in our callings generall and speciall . the former , when in the vse of meates , drinkes , apparell , sleepe , recreation , riches , &c. we still preserue in vs a fitnesse vnto the duties of pietie , and gods worship . the latter , when we exceede not our abilitie , but square and stint our selues in them according to the most sober of our age , degree , condition , and trade of life . and both of them , when no vse of these is any hinderance to any dutie of the first and second table ; so as we neither be drunke with the pleasures of them ; nor oppressed and made heauie by them , and so the day come on vs vnawares . . when in regard of our affections we haue the command of these things , and not they of vs : . cor. . . all things are lawfull for me , but i will not be brought vnder the power of any thing . the cheife point of christian libertie is , to vse the creature as not vsing it , reioyce in it as not reioycing : to buy as not buying , to haue a wife as not hauing one : to vse things a while rather then to enioy them , and much lesse to be enioyed of them . vse . now to drawe this doctrine into our best vse : it will be worth our inquirie to consider how grieuously men offend against al these rules , in which that men may better take notice of their continuall failings i will stand somewhat the longer , and manifest how men impure these things . . in generall . . in speciall , and both according to the former rules . in generall , men impurelie vse them two wayes . . in not sanctifying their persons . . in not sanctifying the creatures . for the former : vnsanctified persons and vnbeleeuers , receiue the creatures and comfort of them , onely as the fruits of gods generall prouidence and power , whereby he sustaineth all the creatures , the bruit beasts , the sensles creatures , nay the verie substances of the deuills themselues : but not as the gifts of god become in christ a prouident father : nor as tokens of his speciall loue as towards his children . and therefore although the wicked man and cruell oppressor beare himselfe vpon the loue of god , because all things succeede with him , and he thriueth in his designes , yet in truth he hath no more cause then the deuil himselfe hath , because he is the god of the world , and prince of the aire , mightily preuailing against the children of disobedience : for these are so farre from beeing speciall loue tokens , that they are signes of a fearefull future wrath , because by them they haue thrust and heaped vp the measure of their condemnation . secondly , the creature not sanctified by the word and prayer , is impurely vsed : and therefore generall is the sinne of the most , who profanely and brutishly receiue them without prayer and thanksgiuing , by which both the creator and the creature is blessed . the former obtaineth a blessing , which is the applying of the goodnesse of the creature to our comfort , without which we may haue bread , and want the staffe of it , put on cloathes and not be warme : get riches but want the fruition , earne wages , and incomes , but put them in a broken bagge : be diligent in our callings , but not thriue by them : for this blessing and comfort of the creature , commeth meerely and more immediatly from the band of god : how is it not then most meete , that we should begge it at his hands ? this would the lord teach , when he commandeth his people to sanctifie their verie houses and dwellings : so in abrahams seruant , and paul who prayed for prosperous iourneys , act. . . the like ought we to doe in all our recreations : and hauing receiued our comfort from any thing , we must turne vs to the other part of our prayer , which is thanksgiuing , not onely for enioying the creature , but that we haue it by vertue of the promise : neither onely for the vse , but for the right and holy vse of it , which is the portion but of a fewe . the two precepts of the apostle are worthy our continuall meditation and practise ; pray continually , in all things giue thankes . how many are so farre from this , as that they either cannot , or are ashamed to pray and praise god for their liberall prouision in meate and drinke ? a man cannot imagine the bruitishnesse of numbers of men , and perhaps reputed christians in this behalfe , who no more lift vp their hearts or hands vnto the lord , then the bruit beasts themselues , which deuoure the food , but cannot consider that they are fedde by some other thing without the foode it selfe : such persons as little conceiue that in adam all the creatures and the right in them was lost : so as there is no right left in them , but by leaue from god through iesus christ : as little doe they depend vpon god for his blessing , which is the staffe of their liues ; but rather in the midst of gods mercie , they grow vp into securitie and forgetfulnes of him , yea lift vp their heeles against him , and corrupt themselues in the things they vse , giuing vp themselues vnto intemperance , idlenes , filthie lusts , speaches , and actions , and all because god is not at their tables , but is driuen thence . now that i may convince this generall sinne to be an high kinde of impietie , and not so indifferent as many account it ; i will vse some reasons , to shewe that no man ought to presume without turning to god to vse any of his creatures . for first , whose are the heauens and earth , and the furniture of them ? the birds of the aire , the beasts of the field , the sheepe on a thousand mountaines ; they are mine , saith the lord. who is it that openeth his hād and filleth all things ? who spreadeth our cloath for vs , who filleth our cups , who maintaineth our tents , who laieth our liues ? the lord doth all this for vs , saith dauid . if all these things then be the lords , shal we feloniously take another mans things without his leaue ? shall he create all these things to giue vs , and shall we be so vnmannerly , yea and profane , as neuer to thanke him ? did dauid so ? no surely ; but this consideration that god had giuen man dominion ouer , and interest in all creatures , as sheepe , oxen , beasts , foules , fishes , &c. made him breake out into an exclamation full of admiration ; o lord , how excellent is thy name in all the world ? and this he beginneth withall and endeth withall , to shew vs that both before and after we haue tasted the sweetenes of the creatures , we ought to testifie our sweete tast of god himselfe in them . thou wouldest not take a meales meate of a meane man thy neighbour , but with many thankes , and some requitall : and darest thou take all thy meales from god , and neuer scarse so much as acknowledge thy selfe a receiuer ? . paul commandeth vs , . thess. . . in all things giue thanks ; and addeth this reason , for this is the will of god : doth not he then against the will of god , that vseth his creatures without thanksgiuing ? nay consider the place a little further : christians are there enioyned to be thankfull to god in their miseries , persecutions , wants , imprisonments , in all straights , yea in death it selfe : and should not such as professe themselues christians , expresse much more their thankefulnesse to god , for their riches , health , prosperitie , pleasures , comforts , and abundance of all things ? which if they shall not doe , the heathen themselues which haue no part in christ , shall rise vp in iudgement against them , who can and haue beene exceeding thankfull for worldly prosperitie ; and it is likely they would haue beene much more if they had knowne any better portion : nay , the verie bruit beasts shall condemne such bruitish men : for shall the lyons seeke their meate of god ? shall the rauens call vpon him for their foode ? shall the eies of all things looke vp vnto god , to receiue their meate from his hand ? and shall not all things condemne men , vnto whom only the lord hath framed eies , that can turne themselues vpward towards him ; and yet are seldome or neuer lifted vp in testimonie of their dependance vpon him ? . who can heare the apostle affirming , that euery creature of god is good , but so as it be first sanctifyed by the word and prayer ; that cannot conclude against himselfe , and say , surely , if i doe not pray for a blessing , and praise god for this creature set before me , i am not to vse it , vnlesse i would both pollute it , and my selfe in it ; for till i pray , it is not sanctified , it is vnholy to me . obiect . but god forbid that we should not thanke god for euery thing : but if we doe it in generall , or in our hearts , is not this enough ? i answer , no : for the former our sauiour resolueth in the praier , not teaching vs to pray in grosse for all good things , but specially for bread : and not for bread for all our liues , but for the day , and euerie day we must pray , and consequently euerie day giue thankes euen for bread in particular , how meanely many one thinketh of it . and for the latter , we haue the contrarie practise in the church , both of the olde and newe testament . the poore maids of ramah zophim could tell saul that the people would eate no meate , till samuell the prophet was come and blessed the sacrifice ; which was no mentall , but a blessing of the meate by word of mouth : nay christ in his family though he was the heire of all things , neuer are meate , but first gaue thankes ; yea he had a forme of grace and thanksgiuing , which was verie well knowne to the disciples , luk. . . paul in the shippe would not eate bread , but first gaue thankes in the presence of them all : and how iust a thing is it , that that mouth which openeth it selfe to the receiuing of the creatures , should open it selfe in the praise of the giuer ? which who so neglecteth , besides that he sinneth against a speciall commandement , deut. . . when thou hast eaten , and filled thy selfe , thou shalt blesse the lord thy god : he doth as a man , who sitteth downe and taketh his dinner in an inne , and goeth away without paying the inholder his due ; which euerie one will say is a shamefull part . and as there be many who so grossely forget god and themselues : so those faile also that formally blesse their tables , because it is a fashion , and they must doe it at least by one of their boyes , and then the table is formally blessed : when as prayer and praise for other daily comforts as necessarie are neglected ; as for conueniencie of dwelling , and habition , garments , rest , and safetie , health , comforts of the calling , recreations , &c. for i● men did conscionably and in right apprehension of gods goodnesse blesse their meat ; the same conscience would continually prouoke them to the like dutie for the like mercies . now more particularly i will shewe in the seuerall kinds of things indifferent , the common failings of men against the three former rules : and because the particulars are so many as if i should prosecute them all , i should drawe this treatise beyond a iust extent ; i will therefore onely speake of fowre which are of most ordinarie vse . . of meates and drinkes . . garments and apparell . . riches and wealth . . sportes and recreations . for the first : . those offend against the rule of faith in meat & drink who eate not their owne bread lawfully gotten by gods blessing vpon a lawfull calling , as all gamesters , feeding themselues by other mens losses : all vsurers , who eate vp other mens strength and sweate : all vniust persons , who eate the bread of deceit : all idle , lustie , and wandring beggars , who ought not to eate ; none of these haue right to a morsell of bread gotten by such meanes ; and yet it is to be feared that many amongst vs would looke but with leane faces , if they should eate no more then they well came by : many a sta●uen face would convince many a one of much stollen bread . secondly , those eate not in loue , who eate and drinke without regard of the godly poore , especially neere them : such the prophet speaketh of , who drunke their wine in bowles , and annointed themselues , but cared not for the afflictions of ioseph . thus many a diues fareth deliciously euery day , but poore lazarus cannot be befriended with the crummes . we haue an other rule , nehem. . . goe eate the fatte , and drinke the sweete , and send part to them , for whome none is prepared . thirdly , they faile against the rule of sobrietie . . who watch not ouer their hearts , but in eating and drinking , make themselues heauie , and vnfit to all good duties both spirituall , & the outward duties of their callings . . that watch not ouer their affections , but set them on meat and drinke , putting themselues vnder the power of these , but keepe not their owne power ouer them . as many cannot be without the pot at the elbow , and drinke for drinkes sake , and eate not for strength but for appetite . and hence men and women deuise new waies of stirring vp their appetite both to eate and drinke ; a greiuous sinne , which argueth nothing more then at the destruction of the creature . . those who watch not their abillitie , but breake out into superfluitie and excesse , not only beyond the call of nature , but their owne calling , abillitie and condition of life ; disabling themselues not only from the duties of loue , and mercie ; but also of equitie and iustice , that men with whom they deale cannot get their owne in any good sort out of their hands . the romans had a law that euery man should suppe openly : the intention of which was partly to testifie their sobrietie , and partly to restraine excesse : were such a law in force amongst vs , we should see many poore men , whose persons and estate , sparing would well beseeme , prodigally consuming that which ought to be reserued , either for the discharge of debts , or the comfort of wife and children in time to come . . those who watch not ouer their practise , but corrupt themselues in the vse of the creatures : as drunken persons ; and those who goe beyond these , namely such as watch and delight to make others drunke ; a fearefull sinne , so frequent as the most thinke they can scarce testifie their affection ; or are short in their entertainement vnlesse they make their freind drunke . this wicked custome it seemeth had gotten footing among the persians ; which was the occasion of that law that none should compell another to drinke aboue that himselfe would : the like whereof were a disgrace to make , but a greater shame not to be kept of christians : the heathen king shall condemne a number of christians , who would not haue his house a schoole of intemperance , nor any one to drinke but according to his thirst and appetite . secondy , in apparell these rules are transgressed . the first . . when men or women weare strange fashions and guises : seeing the rule of the word for attire , is the presidence of the wise , graue , and godly , of that degree we liue in : phil. . . whatsoeuer things are pure , honest , of good report , &c. those things must we doe : and the threatning is , that god will visit all such as weare strange attire : and yet where can we cast our eyes , and not see numbers whose bodies were they so monstrous , and of as many fashions as their apparell is , they would soone be cast out of the companie and account of men ? but whatsoeuer their bodies be , their minds appeare monstrous , filled with vaine and idle conceits , causing them most wastfully spende their time , and goods : and all to shew ( not the hidden man of the heart ) but that lightnesse , vanitie , want on and dishonest disposition , which wageth battaile not against christianitie only but euen ciuillitie , and humanitie it selfe : some wearing their apparell not to couer their nakednes , the right end for which the lord instituted it : but as hauing put off all shame to discouer their nakednes further then a man of any modestie and ciuill behauiour would be willing to looke vpon : others so devising and wearing their clothes as if they were willing to put themselues into a frame , wherein they cannot only not turne themselues to any busines , but are scarse at libertie to feed themselues ; but as the picture in a frame or table is wholly mooued or else neuer a whit , so many women especially are so fitted in their frames , as the whole frame must be remooued before they can mooue any part about any profitable labour or busines : and so are fit for nothing but as pictures in tables to be looked vpon . sure i am , the vertuous woman was neuer thus attyred : prov. . . those transgresse the first rule , who by their apparell confound the sexes . the man may not weare the womans apparell , nor the woman the mans : then which nothing is more common in maskes and plaies , euen hereby most iustly condemned . the second rule is transgressed by such , . as weare any garment in religious or ciuill vse with the offence of the brethren . . who loose their humilitie and lowlines , and puffe vp themselues in pride of apparrell aboue others of their degree , which is a ground of envie and heart-burning . . such as lay such load on their backes , as vnfitteth them to good duties of charitie , or iustice : who shape not their gaments according to their owne cloath , but cut into some other mans ; so farre from beeing helpefull to others , as others cannot haue their due from them . they offend against the third rule . . that exceede their order and degree , as when a seruant is attired like her mistresse , an inferiour like a superiour , a carter like a courtier , and a scholler like a souldier . . that distinguish not of times of mourning and reioycing : whereas all garments fit not all seasons ; sackcloath was ordinarie in the times of fasting and humiliation : and it is noted riotous in the rich man , that he went in purple euerie day . thirdly , in riches men faile against the first rule of faith . . when the heart is carried to seeke abundance , for that is an apparant fruit of diffidence and vnbeleefe , when men are drowned and buryed with a dropsie , and desire to become the heires of the world , seeking their heauen vpon earth : and ( as if the life stood in abundance ) neither knowe to moderate their care within the day , nor to vse it as the manna , the tast whereof was for one day onely . . when like thornes they choake heauenly desires , and the seeking of gods kingdome in any of the meanes appointed : and thus they become the verie snares of the deuill : the former suffereth not god himselfe , this latter suffereth not his kingdome to become our portion . . when men trust in vncertaine riches , as in a sure hold , saying to the wedge of gold , thou art my hope : this maketh it hard for a rich man , that is , ( as marke expoundeth it ) one that trusteth in riches , to be saued , and necessarily must therefore be a great enemie to faith . the second rule of loue is violated , . when they are gotten , kept , or vsed fraudulently , by hooke or crooke , as we say , deceit or iniustice : thus are they called vnrighteous mammon , in regard of the vnrighteous man who getteth ill , and keepeth or expendeth them worse . . when though well gotten , the heart is set vpon them , so as men may as soone draw water out of flints , then any thing from such hard and vnmercifull men , to any charitable or godly vse : whereas rich men should be rich in good workes , and so rich in god , readie to distribute ; for thus after a sort they sanctifie their riches , and bring forth fruits furthering their reckoning : luk. . . giue almes of that yee haue , and all shall be cleane vnto you : in which words christ teacheth the pharisies , that their meate is not then cleane , when it is serued vp in cleane dishes , but when their consciences are cleansed and purified by faith , which will manifest it selfe in such fruits of loue and mercie as he speaketh of . the third rule of sobrietie is diuersly infringed . as . when men beare themselues vpon their wealth , yea so farre , as because men esteeme of them , and aduance and loue them because they are rich , to thinke that god doth so : whereas the rich and poore meete , god made them both : he accepteth not the person of the rich , nor contemneth the person of the poore : and of the two , the broken soule is the delight of his eye . why should then the gazing vpon any of these outward things , dazle or perish any mans eye ? seeing we ought to looke vpon our selues and others as god looketh . . when men wast them in pride , prodigalitie , gaming , vncleanenes , or any other vnchristian course : for they are not lords of them but stewards , which must be called to a reckoning : which when we come to make vp , what comfort will it be to giue in , as many can doe no other ? so much weekely spent at the tauerne ; so much at cards and dice ; so much in the bowling close or alley ; so much in some one ruff more then needed ; so much perhaps in compassing my filthy lust , and euery of these draw deepe : and when the lord shall aske , yea but how much vpon the poore , vpon the ministerie , vpon godly vses ? oh here thou wast able to doe nothing at all . oh wretched man , looke to the matter betime , thy selfe would take no such bills of thy seruants , but thou wouldst turne them away : and canst thou look for any other but that the lord should turne thee out of his doores ? . when god calleth to forsake all or part , yet neither in disposition , nor indeed a man doth so : he that possesseth , must be as if he possessed not : christs disciple must forgoe all , the young man , if he will follow christ ; must sell all , that is , be readie if god call him thereto : for beeing indifferent things , we must in getting , keeping , and parting from them , shew and carie our selues indifferently , learning with paul in all things to be content : if god supplie necessaries , asking no more : for howsoeuer a christian may vse abundāce lawfully , if god giue it ; yet such must his contentment be with his present estate , that he may not ask more then necessaries ; both because there is an expresse commandement against it , . tim. . . as also because it is a fruit of infidelitie : and . though they be gods blessings yet are they not simply blessings , that is , such as are alwaies so in themselues , & vnto vs , for then we could not aske too many , or too much ; but in themselues at the best , they are but indifferent ; and to vs they may become as well thornes & snares , as well as helps , and furtherances ; which may preuaile to reduce our minds to sobrietie in the wishing , and fruition of them . the fourth sort of things indifferent , are recreations , in which the first rule is broke , . when men sport themselues with things not warranted , or forbidden in the word . as seeing all recreations ought to be of indifferent things , no man ought to recreate himselfe , ● . either with holy things : or . with vnholy and sinnefull things . for the former ; 〈◊〉 the word of god in the scriptures is holy , as god himselfe is ; and therefore it is a fearefull sinne to iest in the phrases of scriptures , and so to take the name of god in vaine . . the iudgements of god are no fit matters to sport our selues withall , whether in man or beast . when we see a naturall foole plaie the foole , or madde men in their frantike fits , this defect in them is a fearefull fruit of sinne , a matter of mourning , and not of laughter : they that keepe fooles onely to solace themselues by their follie , haue no warrant so to doe : of all the pleasures lawfull or vnlawfull , that salomon tried his heart withall , we read of no such ; it is no lawfull recreation : but for other better ends it is fit such poore creatures should be kept . and for that most generall iudgement of god , the enmitie of the creatures , the principall vse we ought to make thereof , is the acknowledging of that fearefull brand of mans sinne deeply imprinted in the poore creatures ; the serious consideration whereof , duly applied , must needes rather breake then delight a mans heart . yet euen of this enmitie and pursuit of some kinds of the creatures , there may be another lawfull vse by way of recreation , delight , and exercise , as especially in hunting , hauking , and such like disports , vsed with moderation , and without needlesse tormenting of silly beasts . but none that hath either christianitie , or naturall affections , can take delight in the cruell murthering , or painfull tormenting of any dumb creature . alas , sinnefull man , hast thou not brought euill enough vpon the innocent creature , without such reioycing and triumphing ouer that bondage which thy impietie hath imposed vpon those creatures , which in their kind obey and serue the creator farre better then thou ? god setteth his good creature before thee , that in it thou mightest behold his loue , mercie , prouidence , and power towards thee , and not that thou shouldest shew crueltie , and hard-heartednes vnto it . a note of a good man is to be mercifull to his beast : but this practise is one of the cruell mercies of the wicked : how can such recreation stand with the feare of god ? how is such reioysing mingled with trembling ? secondly , neither may we plaie with sin : for that is no indifferent thing neither . as when we see a man giuen ouer to drunkennes , this spectacle is indeed no matter of laughter or merriment , but of sorrow & lamentation , that gods image should be so foully defaced . neither must the feare of god euer be laid aside , especially in our recreations , wherein we are so soone ouertaken . salomon maketh it a note of a foole , that is , a wicked man , to make a pastime of sinne : and againe , he casteth firebrands , arrowes , and deadly things , and saith , am i not in sport ? the second rule of loue is neglected , . when any of our recreations tend to the hurt of man : as to purchase thereby his mony to his impouerishment or hinderance , as many winne more in short time , then they could in much longer time earne in their honest calling . . when by our recreations , we loose our patience , meeknesse , and loue , and rage , and scorne , and quarrell with them that therein crosse vs : nay with the sacred name of god himselfe , or with the vaine name of lucke or fortune ; as gamesters are neuer so zealous in gods matters , as in their own gaine . thirdly , they are not vsed in sobrietie ; . when men make a calling of their recreation , and haue no other , or no such hold to maintaine them . . when men so powre out their hearts to pleasure , as that they hinder better duties in the calling publicke or priuate ; for recreations should fit vs to duties : and here especially is reprooued that ordinarie vice whereby men shew themselues louers of pleasures more then of god , namely , when for their pleasure or recreation men omit the duties of the sabbath ; yea further , when men sit at plaie day and night , longer then they would willingly for much mony be bound to any good thing ; whereby they wast their substance , neglect their callings , loose their good names , and go vnder the names of gamesters , dicers , &c. in the meane time who is at home to guid and order , to pray , and teach the family : oh this is a strange voice to a gamester . thus we see how men faile in these particulars , to which many more might be added , whereby they draw much sinne vpon themselues in the vse of their most lawfull liberties . now therefore shall it not be amisse to adde a fewe generall rules or counsels , by the obseruation of which , a heart desirous to please god in all things shall be able to avoide all these wandrings , and turne it selfe to the comfortable vse of all these things , wherein satan hideth so many snares . as , . labour for a pure eie , and all the bodie shall be bright and lightsome ; such an eie as may see iesus christ with his merits ; for till then , outward things cannot but be much and great in our eyes . . when once thou seest christ and his merits , set thy affections on nothing else , loue nothing , meruaile at nothing , desire nothing , but either christ , or for christ : nothing that is outward must be desired for it selfe , neither vsed but so farre as it maketh to the chiefe marke : yea and more or lesse receiued or refused , as each of them are more or lesse valuable to this purpose . much lesse maist thou rest in any thing , which thou canst see here belowe where thou art but a stranger ; for the things thou canst see are but as shadows to the things thou seest not , but oughtest most to affect ; and sometimes they appeare to be the things they are not , and vanish away with the vse , and hasten vnto nothing . now what follie were it to set them vp or equall them , and much more to preferre them before christ , as if they were things that could make a man happie or vnhappie ? whereas they are in themselues neither good nor euill , but so farre as they lead vnto or from christ. and what more proper cause can we giue , why men so corrupt themselues in outward things , then this , that they make there a stoppe and resting place , whence they should make a steppe to climbe further towards heauen . . iudge thy selfe and others not by abundance of outward things , no not if thou couldest passe midas or craesus in wealth , for thou art hereby but more bound , laden , and entangled , but by thine or their portion in christ : that man hath gotten abundantly , that with his content in christ , can manfully despise these outward things : he wanteth nothing that wanteth not faith : for what can he want who possesseth christ , in whom is all things ? thinke then with thy selfe ; is christ mine , or i his ? then i shall be prouided for sufficiently , for he shall not want to whom christ hath promised that nothing shall be wanting : hee cannot hunger and thirst , who hath once tasted of this bread & water of life : he can neuer be found naked , who hath put on iesus christ : he can want no pleasure , who possesseth him at whose right hand are pleasures for euermore . i will therefore make christ my foode , my raiment , my riches , my recreation , and reioyce that my lines are fallen so well : as for other things if i can haue them with him , and vse them for him , so it is : but if not , all shall goe before the pearle , naked christ is wealth enough . vse . . a second vse of this doctrine , that all things are pure to the pure , is to take notice what a priuiledge beleeuers haue obtained by christ , that to them all things beeing pure , they may without scruple of conscience vse their libertie in any indifferent thing , so it be vsed aright : because that lawe of commandements which stood in ordinances is abrogated through the flesh of christ , that bondage which beleeuers were put vnder before christs appearing , lasteth now no longer seeing faith is come , the impotent and beggerly rudiments are vanished , and taken out of the way : the hand-writing by which they subscribed to their owne guiltinesse and condemnation , and that so often as they vsed the ceremonies of the lawe , is fastened vnto the crosse . nay more , sinne which robbed vs of all , is spoyled , the powers and principallities to which our sinne deliuered vs are vanquished , sathan , hell , death , deuills , and all hostilitie are gloriously led captiue , and triumphed ouer , that we might see our full victorie , by our captaine and head of our profession : who hauing thus set vs into the freedome of sonnes , and thereby giuen vs prerogatiue to all the priuiledges of heauen it selfe , which are constant and not fading ; can he grudge vs , and not giue vs much more right to the creatures which are but corruptible . oh how should this vrge vs to labour for the pretious gift of faith , which as a chiefe instrument sealeth vp to the soule possessing it , all the former priuiledges of the saints : it bringeth with boldnes into the presence of god , it reacheth christ in whom the father is well pleased , it restoreth our right in the most common benefits , euen to the ayre which we breath in , it maketh prayers to bee heard , the word to be profitable ; almes and workes of mercie to be comfortable : whereas without it a curse followeth , the vse of all blessings , all seruices are reiected , thy prayers are abhominable who turnest thy eare from hearing the lawe ; thy hearing and reading the word , is the reading and hearing of the sentence of thy owne condemnation : thou giuest almes of that which is none of thine owne ; all thy paines and labour is but to get thee to hel ▪ ô therfore seeing such are the prerogatiues of a beleeuer ; get faith into thy soule , which is the onely purchase of them : with great summes of money these freedoms cannot be obtained , only the beleeuer is free borne . which if it be so , what a wofull thing is it , that so fewe prize these priuiledges as they ought ; so fewe care for the gift of faith offered in the preaching of the word , by which alone they can become pure to the creatures , and the creatures vnto them ; yea they pure to all things , and all things vnto them : by woefull experience we finde the truth of that of the apostle , all men haue not faith ; nay it is a gift , and giuen but to a verie fewe : for there are but a fewe freemen in a corporation in comparison of the rest : and yet fewer benchers then freemen , as the saints are ; a fewe counsellers in a state , as beleeuers are ; and yet better were it to be no man then no beleeuer . and in the second place , when by much labour and meanes , we haue obtained these freedomes , we must be as carefull to maintaine them : for otherwise we loose most pretious things purchased with the pretious blood of the sonne of god : the commandement is to stand fast in the libertie in which christ hath set vs free : we must suffer no cauiller to infringe our charter , nor bind vs where christ hath loosed vs. if the lord haue pronounced all things , that is , indifferent , pure & free to the pure beleeuer , let a popish spirit come & boast of his vowe of voluntarie pouertie , of single life , of abstinence from flesh , &c. we haue learned otherwise from this scripture , that not onely all estates , bondage or libertie , riches or pouertie , marriage or single life , are alike vnto god : but also that all creatures are sanctified to the sanctified receiuer ; and consequently that all their vowes , besides that they are out of the power of him that voweth , doe nothing else but reuoke and abolish christian libertie . and lastly , we are to testifie our thankefulnes for such liberties purchased ; especially by abhorring the wickednesse of poperie , which bringeth vpon men a more detestable bondage then that of egypt : . by binding them to seeke for righteousnes , and iustification before god by the workes of the lawe . . by impos●●● a masse of traditionarie precepts and commandements of men : 〈◊〉 by , . they steale away this dearely purchased libertie . . hold the church vnder rudiments now after that faith is come . . robbe christ of his honour by lessening his benefits , and darkening his grace . . set themselues in the roome of christ , in making lawes to bind the conscience vpon paine of damnation , although god is the lord of it . thus much of the former branch of this . verse . but vnto them that are defiled and vnbeleeuing , is nothing pure , but euen their mindes and consciences are defiled . ] this opposition sheweth the truth of the exposition of the former words : for as by the pure were meant the regenerate and beleeuers ; so by the impure person the apostle affirmeth that he meaneth the vnregenerate and vnbeleeuer , who wanting faith whereby he might partake with christ and all his benefits , whose righteousnesse and innocencie is the onely lauer of the church , by which also he might haue his heart within him purified in part , and his outward conuersation cleansed from dead workes wherein he walketh : he is no better then a leper in gods eyes , ouerspread with naturall corruption , and outwardly spotted and speckled like the leopard , and in regard of the whole man like a blackeamoore who cannot change his hewe : for such an impuritie is here asctibed to the vnbeleeuer , as not onely outwardly runneth vpon him ; but such a one as hath taken and corrupted both the inferiour and the most supreame and excellent faculties of his soule , euen his minde , and his conscience . by the minde is meant the whole vnderstanding part of the soule ; which beeing the eie of the soule carrieth with it reason , iudgement , and election . the pollution of which is to be taken vp with darkenes and blindnes , . cor. . . to be filled with vanitie , eph. . . with fleshlinesse , colos. . . in so much as all the naturall wisedome of man is fleshlie and deuillish . by conscience is meant that facultie of the soule , which by applying particular things iudged of and done , doth determine them either with or against them : which depending vpon the former , must necessarily be ledde into the errors of it , no otherwise then one blind man is ledde by an other into a ditch . the pollution of it is , when it is either idle or ill occupied ; the former , when it is sleepie , sensles , or feared , doing nothing at all , neither accusing , nor excusing : the latter , when it doth both these , but neither of them as it ought ; but accuseth where it should excuse , and excuse where it ought to accuse . now both these being thus polluted , let the vnbeleeuer turne himselfe to any thing in generall without himselfe ( as all things in generall fall vnder the vnderstanding ) or turne him to any particular thought , word , action , concerning himselfe ( which onely the conscience hath to doe with ) in all these he is polluted , so as nothing to him can be pure . so as we must here conceiue of an absolute impuritie ascribed to the vnbeleeuer ( which is the onely difference in the opposition ) for whereas puritie was in the former branch attributed to the beleeuer in some respect onely : for . the best are encombred with originall sinne . . but in part , and not fully regenerate . . ouertaken not seldome with actuall transgression , which may and doth make them still crie out with dauid , lord create a cleane heart within me . this impuritie is absolutely , and without any restraint ascribed to vnbeleeuers and vnconuerted men . and in this branch also the apostle bendeth himselfe against the error of the iewish teachers : who were verie strict and curious least they should be outwardly by this or that meate , day , garment , or otherwise be defiled : for he would haue them conceiue that he spake of no such thing : neither were these the subiects wherein their impuritie did so much consist : but in such a thing as stucke nearer them then any outward thing , yea , then their verie skinnes , euen in vnbeleefe , and consequently in such a power of sinne in their hearts as made all things , though in their nature and institution neuer so good , yet vnto them , and in their vse , no otherwise vncleane , then a fustie vessell corrupteth the sweetest wines that can be powred into it . and therefore would he haue these ceremonie-masters to turne their eyes into themselues , and looke into their inside , and then they shall see themselues bootelesly to employ al their paines in keeping themselues from outward pollution , so long as they carrie that within them , which defileth euery thing they meddle withall . whence wee learne sundrie instructions . doct. . we haue here a good argument of the diuinitie of scripture , in that it can , and doth ( as god himselfe ) enter vpon , and iudge the thoughts of men : and of men themselues ( not as men ) from things without , but from things within , euen according to their cleannes , or vncleanes before god. from this argument the apostle prooueth the same thing , hebr. . . the word of god is liuely , and mightie in operation , and deuideth , and cutteth a sunder the soule and spirit : that is , it worketh not only vpon the inferiour faculties which are lesse pure , but vpon the purest and most supreame part of the soule called the spirit , and the minde ; and by paul , the spirit of the minde : for nothing is so secret in the soule , but it lyeth vnder the stroke of the word , which pearceth as farre as the eye of the author of it , to whom all things are naked and open , vers . . no anotomist can by cutting vp one part of the bodie after another , so manifestly discouer to the eye the seuerall parts of man , as doth the word and the spirit therein discouer and reprooue the most inward thoughts : such a light carrieth with it , as chaseth away the darknesse of the soule , letteth a simple man see the secrets of his heart laid open , bringeth him to the sight of his sinne , and to breake out into the acknowledgement and confession of the truth , saying , god is there indeed . now nothing but the word can tell a man his thoughts , nothing else can pronounce sentence according to that which is in the heart : and therefore cannot but come out from god , whose only priuiledge it is , to search the hearts which he hath made . vse . . let ministers gird this sharp sword vpon their thigh , and strike downe the high thoughts of men ; speaking rather to the conscience , then to the eares of men : for else the word which is spirituall , and most directly worketh vpon the heart and spirit , looseth in his hand the proper worke , and powerfull vse of it . this alone is that two edged sword in the mouth of christ , whereby he gets the victorie : as dauid said of goliahs , so more truely may we say of this , there is no sword to this : philosophy , poetrie , and profane things are too blunt to peirce the spirit , too weake to conuert soules ; too dull to giue sinne and corruption deadly blowes , or deaths wounds . whosoeuer would turne men from their wicked way , and from the euill of their inuentions , must stand in gods counsell , and declare his words to his people . and the note of a true leuite , is to haue the law of truth vnder his lips , malac. . . . labour in hearing the word , to find it thus diuinely and powerfully working in thy heart , finde thy soule stricken with the sence of death eternall , find it the sacrificing knife to cut the throate of thy sinnes , and lustfull affections ; find it to shake and astonish thy soule , for this is the onely way for thee to finde rest in the day of trouble : if it slay not thy sinnes , it slayeth thy selfe insensibly , for it neuer returneth in vaine . . be patient to suffer thy hypocrisie , vncleannes , yea thy most close and inward sinnes to be discouered in the ministery : and when thou seest this light of the lord searching out all the bowells of thy bellie , say of it , surely god is in it : for although i find not this presence by thunder , lightning , earthquake , as in the mount , yet by a still voice the lord commeth , and speaketh to my soule : no voice but his can cast downe such strong holds as i see shaken within mee ; none but he can bind my conscience , none but he can summon my thoughts , none else but he that made it , can worke my flintie heart like waxe . the woman at the well conceiued nothing aboue ordinarie of christ , till he came neere her , and told her of her secret vncleane course ; then could she acknowledge him a prophet , then could she aske her neighbours , is not he the messias that hath told mee all that euer i did ? euen so is it not the lord iesus that in his word telleth thee of all thy waies ? come thy selfe , call thy neighbours with thee to learne where such instruction is to be had . when christ told nathaniel , that he saw him vnder the figge tree , where he thought he had not : then could he say , surely thou art the sonne of god , the king of israel ; euen so when thou findest the word discouering that in thee , which thou thoughtest was hid from euery eye ; thou maist say , truely this is the word of the sonne of god , herein it resembleth him , it findeth me out of my figge leaues , and calleth mee out of my bushes where i had hid my selfe . thou maist be bold to affirme ; surely he is a prophet of the god of israel , that can discouer the secrets of the king of syria , and the words which he speaketh in his priuie chamber : and as truely , this is a man of god , that can tell me the thoughts and counsells which i take in the most priuie chamber of my soule : yea in the secret and most retyred closet of my heart . many not acquainted with this lesson , storme and rage at the word when it pricketh them , and thinke that the preacher is informed , and beginne to suspect some intelligencers : the truth is , we haue an intellengencer , euen a spirit which goeth after gehezi , and stayeth by ananias and saphirah till their most secret conveyances be discouered and reuenged , to whom day and darknes are alike ; and for such let them in time beware to spurne against preuailing truth , least one day teach them to their cost , what it is to despise such a word as this is . . iudge of thy selfe and actions as this word doth , that is , not according to thy shew in the world , but according to thy purenes , or vncleannes before god , to whom a poore man in his vprightnesse is better then a froward person be he neuer so rich , yea a poore wise child more accepted , then an old foolish king. this is the truest touchstone whence thou maist iudge certenly of thy estate , and not be deceiued . if this word reprooue , or approoue any of thy waies , or thy whole course : thou maist safely pronounce of it , lord if i be deceiued in this , thou and thy word hath deceiued me : and if by thy word i erre , i erre willingly , for i know that this is according to gods iudgement , and that is according to truth , rom. . doctr. . we learne further , what is the estate of a man vnregenerate , whom the apostle setteth out thus . . he is one that is vncleane : . an vnbeleeuer : . one to whom nothing is pure : . his minde : . his conscience is polluted : in all which respects , he is a most odious person in whom is nothing but filthinesse of flesh and spirit , the which th● pure eyes of the lord cannot abide . all which will more easily appeare , if we consider , that by our fall we were not only depriued of that grace and goodnes which was set in our nature ; but there succeeded a foule and monstrous prauitie , and euill , opposed directly to the former good , and that through the whole frame of the soule . the minde which as a pure eye was able strongly to behold the brightnesse of god , and the things of god , is now not only destitute of that light of vnderstanding , and reason ; but is couered and vailed with a black darknes of ignorance , that the light of the glorious gospel of christ which is the image of god , though in it selfe neuer so cleare , yet cannot shine out vnto them . the will which was most conformable to gods will , is not only spoiled and robbed of the rectitude , and freedome it had to good ; but is become rebellious , and resisting the will of god : matth. . . how often would i haue gathered thee , but thou wouldest not : ioh. . . yee will not come vnto mee that yee may liue : yea and is a seruant of sinne , rom. . . the inferiour parts called the flesh , are not onely spoiled of that conformitie which all the affections , and appetite had with the law , but resist with hostillitie , and enmitie against god , yea and cannot be subiect to the law of god. thus euery way the wickednes of man is great , & all the imaginations of the thoughts of his heart are only euill continually : neither can be other , seeing whatsoeuer riseth of flesh , is no better then flesh . vse . . hence we see in part the corruption of our nature , and in it the reproach of our first sinne , and fruit of our first transgression : whereby we might learne to be ashamed of our filthines which is thus seated , and resteth not onely in the inferiour parts and powers of the soule , or as papists speak , in the flesh and sensual part , but euen in the reasonable & most excellent part of the soule , which is the minde and conscience . this very cōsideration should be as a hammer to beat down proud thoughts , which rise vpon the gazing of outward things and respects , on which so many beare themselues : who doubtles would quickly strike saile , if they could turne their eie a little to see themselues by nature and naturall courses the children of wrath , enemies of righteousnesse , haters , and hated of god. many a man blesseth himselfe in that he keepeth his bodie cleane from vnlawfull filthinesse , his hands pure from open iniustice , his words free from iniuring men : and thus content themselues with a ciuill righteousnesse , which is to glorie in the flesh . but could they looke vnpartially into their soules , they should finde a filthie sinke and puddle steaming out noysome and graceles parts into the whole behauiour , all which thrust them vnder the regiment of death . yea euen the best of men regenerate finde this lawe of euill with them , which ministreth smal ioy to some parts of their liues , when they see the seedes of all sinne in themselues , and these seedes to rise vp into the blade and care sometime , before they attend to cut them downe , or weede them vp ; and when they finde themselues as readie to yeeld an haruest of iniquitie as others , if the good husbandman should not still be pruning and dressing them . . as man could proceede from an habite of good to the priuation of it , so can he not of himselfe go backe from this priuation to the habit , seeing no freedome at all is left in any facultie of his soule to spirituall good . is the mind and conscience , and all things impure to the vnbeleeuer , and hath his will any more priuiledge then the other ? how erronious then is that doctrine of the church of rome , and the schoolemen , who teach that mans free will to good is not altogether lost , but much weakened in spirituall motions ; that it can dispose and prepare it selfe to grace ; and that it coworketh with the grace of god in the verie first beginnings of grace ? whereas the scripture teacheth , that man is so farre from his owne helpe in his recouerie , that he resisteth it , and fighteth against it till the lord mightily subdue him , as he did paul on his way to damascus . the first degree or preparation to the cure , is the knowledge of the disease , but the naturall man will not be brought to acknowledge and confesse his estate : psal. . . there is no man that vnderstandeth his way : our apostle hath elsewhere also ruled this case , . cor. . . we are not sufficient of our selues to thinke a thought , and therefore much lesse to will : philip. . . it is god that worketh in vs both to will and to doe : where we are not said to will actiuely , but acted , that is , so farre as god maketh vs to will good . let our pouertie then be hence acknowledged , gods glorie magnified , christs merit amplified , in which alone we recouer all our wants , and are raised out of our graues of death . . hence we see the necessitie of regeneration in euerie part : eph. . . . be renewed in the spirit of your minds : confesse then and crie out with the leper , i am vncleane , i am vncleane : and seeing if christ wash thee not thou hast no part in him , pray with peter , wash me lord , not my feete onely , but my hands , and head ▪ yea my whole bodie , and my whole soule , my whole man. the apostle prayed that not onely the inferiour faculties of the thessalonians , as the affections , and appetite which are the feete of the soule might be washed , but vseth this forme , the god of peace sanctifie you wholly . . if the wicked man be thus vncleane , then hate his companie , the vile person is to be contemned , come not neere him , touch him and thou wilt be defiled , he is filthie within and without , and with the leper must be thrust out of the campe for feare of infection . doctr. . before this naturall vncleanenes be purged , euerie thing is vncleane vnto a man : the vnbeleeuer tainteth euerie thing that he toucheth ; nothing within him , nothing without him , which is not polluted , although not in his owne nature , yet vnto him and in his vse . let a naturall man turne him to any action , word , or thought , all of them not excepting the best , are against god , because they proceede from vncleane mindes and consciences . . his actions spirituall , euen his best seruices , as praying , hearing , reading , receiuing of sacraments , almes , all these beeing the sacrifices of the wicked are abhomination vnto the lord , who first looketh to the person , and then the gift , who if he turne his eare from hearing the lawe , euen his prayer is abhominable ; if he choose his owne wayes , let him kill a bullocke for sacrifice , it is all one as if slewe a man ; if he be a polluted person that toucheth any of these holy things , shall they not be vncleane ? yes surely , the most diuine ordinances are turned to him to sinne : for the lord first requireth pure parts , and then pure actions , ezech. . . . his ciuill actions , his honest dealing in the world , his buying , selling , giuing , lending , his labour , care , yea all the duties of his calling , are in and to him no better then sinnes . . his naturall actions , as eating , drinking , sleeping , recreation , physicke , all are vncleane vnto him . . all gods creatures and humane ordinances , as meate , drinke , cloath , goods , lands , buildings , mariage , single estate , in a word , the whole way of the wicked is abhomination to the lord , prou. . . all these are witnesses of his sinne and filthinesse , all of them are enlargers of his woe and damnation , because he wanteth faith to lay hold on the lord iesus , whereby the iust doe liue , haue their heart purified , and so are made lords ouer the creatures . vse . . seeing no man can with good conscience goe about any thing while he is in his sinne and vncleannes , let it mooue euerie man to beware especially that he approach not neere the courts of god , nor compasse the altar without washing his hands in innocencie . the ministers may not take the word into profane mouthes and hands , themselues hating reformation . the brasen lauer must put them in minde of their dutie , which was set betweene the tabernacle and the altar , that the priests might wash their hands and feete whensoeuer they came before the lord : and the lord will be sanctified in all that come neare him : people must not bring oblations with hands full of blood ; the lord is soone wearie of such sacrifices , isai. . an earthly king accepteth of no seruice tendred by a traytor : and both ministers and people must learne to renew their repentance , before they attempt any religious duties , whether publike or priuate . . let this doctrine mooue vs to discerne aright betweene the estate of the beleeuer and vnbeleeuer , that the wretchednesse of the one may breake our hearts for our sinnes , and the happinesse of the other may hearten vs in euerie good dutie . the difference is eminent . for , . whereas the thoughts of the godly are for most part tending to god , to heauen and the things of heauen , and their hearts are still inditing good matter , wherein the greatest part of their soundest ioy and comfort is placed : the thoughts of the wicked are earthly , lewde , and vngodly , often accusing themselues , and making away to the most iust sentence of the almightie . true it is , that the godly iudge themselues worthie to be destroyed for their iniquitie , but yet they see great light in that darkenesse , which the wicked neuer behold , but are reserued in horror vnto the darknesse of the great day . . the speeches of the godly tend to the praise of god , for the heart enditing a good matter , the tongue will be speaking of the praises of this king , psal. . . their talke tendeth to edification , and ministreth grace to the hearer , their tongues speake of matters graue and high , matters of gods kingdome of grace here , and of glorie hereafter : the speeches of the wicked are either to magnifie themselues , or proude , or earthly , or rotten and vnsauourie : for the streames can be no sweeter then the fountaines whence they issue . . whereas the workes of the godly are wayes which god hath ordained that they should walke in vnto the ende of their faith , which is their saluation : the workes of vnbeleuers are crooked paths tending vnto , yea the causes of their destructiō . . whereas all the miseries of the godly are signes and fruits of gods loue , working to their best , and out of which the lord giueth them a sure and seasonable deliuerance : the calamities of the wicked , are not onely euident signes of gods wrath , and malediction ; but the beginnings of eternall punishment , the first fruits of there destruction , and the downfalls to hell it selfe out of which is no redemption . . whereas the godly haue the promises of this life and that to come , and walke in the strength of them cheerefully , and their hope shall neuer confound them : the vngodly mans false application of promises are but a false fire ; they may scramble and pull the promises vnto them , but the childrens bread belongeth not to such dogges : god hath promised nothing to such , but threatned against them all the plagues written in his booke , which shall surely ouertake them . . whereas the life of the godly is a meane to blessednes , and an encreaser both of their grace , and glorie , that they may see their saluation daily nearer them then when they first beleeued : all the life of the wicked on the contrarie is accursed and an heaping vp of sinne , and plagues . if they pray , their prayer is turned , to sinne . if they heare or read , they receiue or pronounce the sentence of death against themselues . if they receiue the sacraments , the deuil entreth into them as he did into iudas . if they giue almes they giue that which is none of their owne . if they enioy prosperitie they are lifted vp as the theefe on the ladder for a more fearefull breakneck . if they see many daies , the last of them will be more wofull , because they haue contemned so great grace and saluation . . whereas the day of death is better to the beleeuer , then the day wherein he was borne : for his bodie is cast on a sweete sleepe , and laid in a bed sanctified and sweetned by the blessed bodie of the lord iesus ; his soule sent vp to the glorie prepared for the iust ; and both of them freed from all sinne , and the wofull fruits of the offence of god , and passed as by a straite doore to a long life , euen for euer and euer : the death of the wicked is most accursed , the sentence of an angrie and seuere iudge , and an entrance or wicket to eternall woe and miserie . and thus such workes receiue such wages ; such labours , such rewards ; the stipend is proportionall vnto their paines , and their death not vnsutable to such a wretched life . seeing then that faith putteth this difference , and faith cleareth the eye to let it see this difference , labour for faith , rest not till thou canst finde it in the signes of it ; without this grace , god hath no pleasure in thee , neither will accept any offering , without this spirituall eye , thou shalt not see any such difference betweene the righteous and wicked , betweene him that serueth god , and him that serueth him not ; but thou shalt still account the proud blessed , and perhappes be soone contented to fit and cast in thy lot among them . and whosoeuer thou art , that hast obteined this grace , be thankefull for it , make much of it , vse meanes to cherish , and encrease it ; for hence only is thy acceptation with god , and hence onely thou knowest thy selfe , and thy seruices to be thus accepted . vers. . they professe that they know god , but by workes they denie him , and are abhominable , and disobedient , and vnto euery good worke reprobate . the apostle proceeding in the proofe of that which he had said , that nothing was cleane to the vnbeleeuer , whose cheife faculties were polluted , bringeth in this proofe by way of answer to a secret obiection ; for some might say , but see you not that many whom you thus condemne , are men professing religion , both teachers and others ; such as speake well of god , of christ , and discourse exceeding well concerning outward righteousnes , and sanctimonie of life , and therefore they seeme not to be so iustly , or at least too rigorously taxed . notwithstanding all which , the apostle concludeth against them , that they were no better then he had said . for let it be granted , that both the vrgers , and practisers of such laws and traditions giuen by men , should still pretend pietie and seruice of god ; and should cloke all their ceremonies , and constitutions vnder pretence of deuotion ; yet herein paul espieth only the fruit of their corruption , and that is gro●●e hypocrisie , apparant in the fight and opposition betweene their profession , and their practise . they professe indeed they knowe god , and all their outward carriage is so composed , as if they only were the sonnes of abraham , skilfull in the law , strict obseruers of it in the least particles thereof ; that if all religion were to be measured by their outside , they could not chuse now beeing conuerted from iudaisme to christianitie , but goe for good christians . but in workes they denie him : they expresse no such thing in their life and conuersation , they haue only drawn a faire gloue ouer a foule hand . for looke a little nearer them , and consider their persons , so polluted they are , as that they are abhominable , such as are worthy that both god and good men should turne away from , as from things noysome to their sences : for so is the nature of the word , vsed also luk. . . and looke yet further into their liues , in stead of sanctimonie , you shall meet with rebellion , in stead of subiection vnto god , you shall discouer disobedience : and whereas if they were the sonnes of abraham , as they professe ; they would doe the workes of abraham . they are reprobate to euery good worke ; which word is sometimes taken passiuely , as . cor. . . i beate downe my bodie — least i should be reprobate : heb. . . the ground that beareth thornes and briars , is reprobate , and neere vnto a curse : and so indeed are these refuse and reiected fellowes , as souldiers cassierd , or as base persons , and banquerupts , are passed by , and not called into office , so these are reiected of god and good men . yet it better fitteth the place , to accept the phrase actiuely , and then the sence is this , that they are so farre from the practise of pietie , that as men of corrupt minds , are said to be reprobate concerning the faith : so those corrupt minded men , are reprobate concerning good workes , and actions , which are the fruits of faith : that is , so giuen vp to sinne , and with the gentiles , rom. . to a reprobate minde , that they seeme to haue lost all difference and distinction of good and euill , and can turne their hand to nothing which is not euill . which disposition of theirs , seemeth to be well expounded , ier. . . they are wise to doe euill , but to doe well , they haue no knowledge . in the verse three points are to be marked , and handled . . that there will alwaies be hypocrites in the church . . the characters or notes of them , which in the verse are fowre . . their miserable estate and condition , in the word abhominable : vnto which we will adde the vse . for the first : that there euer will be in the church together with sound members many hypocrites , appeareth . with abel will be a cain , of two men borne in the world , one is an hypocrite : with isaac an ismael : if abraham himselfe beget two sonnes , one is an hypocrite : with iacob an esau , making shew of purchasing the blessing as well as he : with the wheat the tares must grow to the haruest : the branne abideth with the meale till the boulting : the same net couereth good and bad fishes , and much filth is drawne along with the fish . iudas lurketh in christs owne family . the purest primitiue churches planted by the apostles , could not long continue a pure virgin ▪ as all the apostles foresaw and forewarned : neither can it be but in the peace of the church , as in a sweet and rainie season , many weeds come vp and make a great shew among the good hearbs : so many thrust themselues into the profession , bringing with them the cares and loue of the world , whom the first sonne of persecution causeth to wither , and appeare to be themselues . and although the lord could easily & at once purge his floore of them , yet in great wisedome he suffereth them : . in regard of his own glorie , that his holinesse might appeare in the daily discouering of them and purging his church ; for he cannot abide that hypocrites should long goe in the tale and account of his children : but one time or other , one way or other , will be sanctified in all them that come neere him : at which time his glorie also shineth out vnto others in their iust iudgement . . in regard of the wicked , that they should the more stumble at the truth by reason of some hypocrites among professors . . in regard of the godly , that they should partly be exercised by this meanes , & partly driuen to examine what truth is in them . . in respect of the truth it selfe , which getteth some testimony hence , as christ on the crosse by the very title of his enemies , affirming that he was the king of the iewes . vse . . let euerie man trie himselfe , and the soundnes of his heart ; he is not a iewe that is one without , and therefore euerie man had neede lay a good ground of his faith and religion : he beginneth wel that beginneth in the truth . the outward profession may ioyne thee to the church indeede , which verie thing deceiueth many , who conceiue that because we haue changed the mattins into preaching , and the masse into the lords table , therefore they cannot but be of the church : but the time will come which shall separate those , whom now the bare profession ioyneth : when two shall be in a house , two in the field , yea two in a bed whereof the one shall be taken , and the other refused ; one taken like ruth going on to iudah , another like orpah going backe to moab : when the fan shall separate wheate from chaff● , the one to the garner the other to the burning : when the sheepheard shall diuide the sheepe from the goats which now grase together , liue together , feede together , are folded together , the one to the right hand , the other to his left . let not thy profession deceiue thee , for many hypocrites are in the bosome of the church . . let no man be offended if in trialls many by falling away be discouered to be hypocrites , who haue long made a shewe of godlinesse : for in this great house , there must be vessells of dishonour , as well as of honour . let no man entertaine any dislike , either of the doctrine , or the church , because some men turne from it : for beeing the doctrine of the prophets and apostles ; if apostles themselues , yea or angels should come and teach a contrarie , or a diuerse doctrine from it , we must deeme them accursed : for god is faithfull , and no vnfaithfulnesse of man can make him otherwise . and for the church that is the fame , euen a number of beleeuers sanctified and sealed to eternall life , of which number they neuer were . they went out from vs , but they were not of vs , for had they beene of vs , they would haue continued with vs , . ioh. . . for what bonds haue they broken , but some outward and visible bonds , such as are externall profession of doctrine , externall conformitie vnto it , outward worship , communion in the administration of the sacraments , whereby they were tyed onely to the members of the church , all which are easily broken and dissolued ? but not any internall or invisible bond , such as is the bond of eternall election , or the bond of the spirit of christ , whereby they should haue bin first knit vnto the head , which is of absolute necessitie to be truely vnited to the church , for these knots once tyed could neuer be dissolued . neither let any child of god hence too much torment himselfe with feare , least he should not perseuere in the grace receiued : but if any haue receiued the white stone , and the newe name in it , let him knowe that the foundation of god remaineth sure : let him for his part set his seale vnto it , by departing from iniquitie : and he that thus daily purgeth himselfe , shall bee a vessell prepared vnto honour , . tim. . . . we may not looke to liue here belowe amongst angels , but if we willingly will not be deceiued , we must make account of tares : for such an heauen wherein dwelleth nothing but righteousnes , cannot be looked for vpon earth . and therefore the anabaptists following the donatists while they will abide no tares in their fields and floares , themselues remaine no wheate , no church ; for these two must abide together vntill the haruest , so as in the meane time where the one is not , neither is or can be the other . but we must looke vp and breath after that day of separation , when the lord iesus shall make good that promise vnto vs , cant. . . thou shalt come with me my spouse from lebanon , and looke from the toppe of amanah , from the top of shenar , and hermon , from the dennes of lyons , and from the mountaine● of leopards : where three promises are wrapped vp in one . . of deliuerie out of the world : lebanon a part of it beeing put for the whole . . of victorie , for the church shall be exalted as on the toppes of the highest hils , and shall disdainefully and tryumphantly looke downe vpon her enemies , who shall be put vnder her feete . . of safetie , from wicked , lyonish , cruel , and bloodthirstie men ; and from leopards and hypocrites , which haue as many contrary guises , as the leopard hath spots . the second point are the characters of an hypocrite . the first of the fowre is in these words , they professe they knowe god. the hypocrite is a great professor of religion , and hence commeth to be answerable to his name , in seeming to be , and sustaining the person that he is not : as a clowne or knaue on a stage plaieth the part of a noble , or king , but is well knowne to be the next remooue from a rogue : so these fellowes whom the apostle noteth , haue often in their mouthes the name of god and of christ ; the title of the chuch , and pretend great knowledge of god , and cunning in the scriptures , and other ecclesiasticall writings ; yea further , make a great shewe of faith and pietie , and if bare profession would lead to heauen , these could not be the least or last there . and to make this a little more plaine , an hypocrite can carrie himselfe so leuell , and euen in his course , as no man shall be able outwardly to accuse him , or impute any thing vnto him , no more then the disciples could accuse iudas , when euerie man said , master , is it i ? but none of them said , master is it iudas ? obserue him in his religion , you shall heare him crying vnto god , and saying , my god , i knowe thee , challenging god for his god , and thrusting himselfe vnder him as one of his people and holy ones : many shall crie lord , lord , saith christ , and shall professe the knowledge of him , to whom he shall professe that he neuer knewe them for his . you shall see him outrunning all that is required at his hands , he will bring many oblations not of sheepe , and small beasts , but many oxen , and not in one place as god requireth , but in many , yea in so many as the altars shall exceede the number of the cities : you shall see him cleaue to the church , heare , pray , nay heare gladly as herod , pray boldly as the pharisie , and receiue often the seede with ioy , and yet be bad ground . looke to his outward carriage , he will not faile in the practise of iust dealing ; he will abstaine from most sinnes , as other men ; he will cling to good mens companie ; be pragmaticall and busie in performing many sightly duties ; he will be readie to plucke out his eyes for good ministers ( as the galatians for paul ) and yet afterward fall quite from his doctrine . you would verily thinke him to be a sheepe of christ , and so himselfe may happily take himselfe to be the child of god , and in all this ledde by the motions of the good spirit of god ; whereas not a fewe vncleane spirits breath in him . ob. alas will some here say , what am i better then such a man as you speake of ? what am i other then an hypocrite if this man may be one ? i see my selfe come behind such as these , and so haue lost a great deale of paines , of hopes . ans. as christ said to the young man vaunting of keeping all the lawes of god from his youth , one thing is yet wanting , so it is to this man , which if thou hast , thou as farre exceedest him as light doth darkenes , though thou wantest a great deale of his appearance : what this is , the next note sheweth . the second note is in these words , but indeede they denie him : that is , all the religion of an hypocrite is onely an outward profession separated from the inward sinceritie of the heart . all that we haue spoken of him is but a liueles forme of godlinesse , in which the power of it is denied , . tim. . . men may be said to denie a thing three wayes : . with the tongue . . with the heart ; thus the atheist denieth god , psal. . . . with the life or actions , which is here properlie meant . for aske the tongues and words of these men concerning their courses , all wil appeare to be fish whole , but aske their liues , and you shall heare their workes ( which are farre more euident witnesses with or against a man , then his words ) speake otherwise . or grant they doe many glorious workes to the eie , yet euen herein after a sort god is denied , in that they are lame , and indeede carkases of good actions , without any soule to quicken thē ; all is externall , and in such workes they may be verie busie , but spiritually they performe nothing . thus christ chargeth the scribes and pharisies with hypocrisie , in that they outwardly appeared righteous , but inwardly were like the graues full of putrifaction and rottennes . and if narrowly we examine the most glorious appearances of this kind of men , we shall out of the sriptures more euidently see the light of this truth , which teach vs that there is a generation that draw neere god with their lippes , but their hearts are farre remooued from him , so as though he be neere their mouthes , he is farre from their raines : they can come with sheepe and oxen to seeke the lord , hos. . . but not with faith and repentance in their hearts , and therefore shall they finde him ? if god delighted in outward sacrifices , they would giue him many a one , but that sacrifice of an humble and contrite spirit , which is his delight they detaine from him . hence is all their righteousnesse compared to a morning dewe , which maketh shewe as if it would water and moisten the heart of the earth , but it onely standeth a little vpon the face or crust of it , and the sunne rising , it presently vanisheth away . if they cleaue to the church for a while , they do not with full purpose of heart cleaue vnto the lord. if they abstaine from euill , it is more in regard of man then of god , or their care is but to cut off the wash boughs of sin , but they leaue the bole & stumpe standing , to stoppe the courses of more shamefull and grosse sinnes , but not to damme vp the fountaine . if they doe any good , they are drawne to it not for the loue of god directly , but for some wordly respect ; and the ende is rather feare , fauour , praise of men , then the glorie of god , as ananias . if they humble themselues before god , it is for corne and oyle . if they howle vpon the beds of their sorrowes , it is for their sickenes , and not for their sinne , affecting deliuerance but not repentance . if they worship , yet wish they there were no god to worshippe , as herod pretended to worship christ , but intended to kill him . if they thrust themselues into the companie of good men , it is not to better themselues , but to credit their actions : they can desire them to pray for them , as pharaoh , simon magus , but cannot pray for themselues . if they professe religion , it is not for religions sake , but some other thing accompanying it ; ephraim is as an heifer that delighteth to thresh , because treading out the corne , the oxe must not be musled , but eate at his pleasure , but could not away with plowing , the yoke was too heauie , and the commoditie too light : so some outward commoditie prouoketh the hypocrite to professe religion , but he cannot abide to plowe vp his heart . iudas will carrie christs bagge till he can gaine more by him . thus turne the hypocrite any way , he will be found swan-like , which of all foules hath the whitest feathers , but the blackest flesh vnder them ; except wee shall fitlier compare them ( with christ ) to the foxe , who hath this qualitie , that his skinne is better then his flesh : a shewe he hath of godlines , but wanteth the power ; he hath a name that he liueth , but is indeede dead : seeing the whole life of religion consisteth in inward renouation of heart and sanctimonie of life , both which is wanting vnto him whose sinne lyeth vnder a cloake , and liueth in his soule as in a closet , from which the hypocrite will not be parted . . the third note or character , is in a further degree of the sinne , in that they are said , rebellious to gods commandement , and disobedient to the doctrine of god. the word giueth vs to discouer two vices in these titular christians : . infidelitie , . rebellion , or in one word , the want of the obedience of faith . true it is they make a great shew of faith , but the apostle distinguisheth of faith ; one kind is fained , another is vnfained : the former may be ioyned with much knowledge , much talke of pietie , but neuer with a pure heart and good conscience , as the latter . now this vnfained faith beeing the mother and mistresse of vnfained obedience , and the onely roote whence this fruit can budde and blossome , whosoeuer are destitute of the former , cannot but be barren of the latter : what are the fruits of vnbeleefe , see act. . . . thess. . . heb. . . and although hypocrites , which taking on them the names of christians , make a great shew of holinesse in externall seruice , in some ceremonies or wilworship , that a man would meruaile that the scripture should ascribe rebellion vnto them ; yet looking nearer vnto their seruice , it will appeare no better . for in all that obedience of theirs , which they make such account of , they depart from the word , if not in whole , yet in some part , yea in such a part as maketh it rebellion ( which cannot properly be said of the imperfect obedience of gods children , whose best actions cannot abide the triall of the law ) for besides that the best of their obedience is wanting in that which the word requireth , not beeing fruits of faith , whereby only they become acceptable ; euen in doing that which god commandeth , they become rebellious , and that either by adding something of their owne ; as iehu whose fact ( though commanded , and much commended yet ) was such a rebellion as caused the lord not many yeares after to visit all the blood of iizreel vpon his house , yea made the whole kingdome of israel to cease . or else by detracting something from the word , to which yet they seeme to giue absolute obedience : as saul , who although he obeyed the word , and made his boast of doing the commandement , yet because he did not all the word , is charged of rebellion , . sam. . . this consideration meeteth with the excuses of such whited toomes , who scorne to be called rebells , because they heare the word , and yeeld something vnto it : they belong to god , and will serue him so neere as he giueth them leaue , but yet some lusts may not be left , some sweet morsell shall be held vnder the tongue , and they cannot endure such a continuall martyrdome as mortification is : but those ( we see ) are not onely rebellious who stand out , and openly belch out blasphemies against god and his word ; such as say , we will not haue this man to rule ouer vs : come let vs cast away his cords from vs , the word of the lord spoken by thee ieremie we will not doe : but those also who secretly in their course depart from the word , with pretence of obedience , such as take the word into their mouthes , but hate to be reformed . the fourth character of an hypocrite , is yet in a further degree of the sinne , and goeth neere the detection of him : when after long custome in sinne , and cracking his conscience checking him , he becomes as a crazie pitcher which is vnfit to hold water ; so is he reprobate to euery good dutie : now can he doe nothing but rush into sinne thick and threefold , and dowse himselfe ouer head and eares in impietie . and how can he be other ? for faith he neuer had any ; and if any zeale remaine , it putteth him forward to sinne , at least that which cannot please god ; his corrupt conscience hath so long accused him , and borne him harmelesse , in the outward ceremonie and formall worship , that it is either brawnie and fencelesse , and so workeles ; or if it set it selfe on worke , it is still to make him more reprobate to good duties : as wearie to heare the word ; ashamed to pray , confounded and sometimes condemned in himselfe for his present waies : and iustly , for although he seemed sometimes to shine among the starres , yet his present courses suite not with such practises , as he had better neuer to haue bin acquainted with , then euer to haue growen weary of . which alas , we know to be the case not of a few , who seeme to haue receiued the sentence which passed against the figge tree , presenting christ with leaues , but not with fruite , neuer more fruite growe on thee : for how soone are they withered ? nay more , it is to be feared , that many who now stand not in the last ranks of professors , if times should serue , would play but an hazaels part : or stand at open defiance of the truth , if once the chaffie profession should be blowen away : no man euer saw the change and alteration of religion , but he saw also this truth verified . the third point in the words , is the miserable condition of the hypocrite ; he is an abhominable person . where note , that men of corrupt mindes , taking vpon them the names of christians , and doing the works of atheists , are worthely abhorred of god ; and if they could be discerned , ought to be an eyesore to men , who should not with patience behold them . they are abhominable to god , which appeareth both . in their persons , . their actions , . their punishment . for their persons , they are but halfe christians , neither hote nor cold , and therefore the lord cannot digest them , compared to cakes but halfe bakte , hose . . . and not turned on the other side : below they are hote , that is , either in their owne superstitions , or in smaller trifling matters , or else in forme and outward appearance , they seeme so zealous , as though the zeale of gods house would consume them ; but aboue , in matter of spirit and truth , in the inner man , in the soule and heart remaine vnbaked , impenitent , vnturned , the fire of the spirit hath not once touched them , and so they remaine a mixt lump still , neither hote nor cold : seeing therfore they are such as withdraw their best part from god , the soule of god can take no pleasure in them . their actions , although neuer so good in themselues , neuer so specious vnto others , neuer so behoofull to the societie where they liue , yet are abhominable vnto god : yea in their most deuout seruices , they doe nothing but ( as ephraim ) compasse the lord with lyes , and deceit , hose . . . their punishment sheweth them to be euery way abhorred of god ; for as men deale with things they hate , so the lord . casteth them out of his sight : iob. . . the hypocrite shall not come before him : the workers of lies shall not enter within the walls of that holy citie : yea sometimes they are cast out of his presence , as caine was , euen out of the visible church , as they are euer out of the inuisible , to shew that they shall neuer be endured hereafter . . destroieth them : for their destruction from the lord sleepeth not , but shall surprise them ; perhaps while they are in the bodie , as ananias and saphirah , but certenly hereafter : and the damnation of such is no ordinarie damnation , but a more ample and abundant iudgement is reserued for them then others : and it is worthy obseruation , that when the holy ghost would rouse vp the slouthfull seruant , he threatneth him his portion with hypocrites , matth. . . and for both together it is said , matth. . . that the angels shall gather out of christs kingdome all that offend , and cast them into a furnace : ioh. . . those that abide not in christ , though they cleaue a long time to the visible church ; yet are seperated from the true inuisible church , and cast out like withered branches : and men gather them , and cast them into the fire : how shall then such abhominable persons in gods eyes , avoid the damnation of hell ? it is almost an impossible thing for such a viperous brood of professed hypocrites euer to be saued . and ought not such persons also to be an abhomination to good men , in whose eyes euery vile person ought to be contemned ? yes surely , could we discerne them , or god discouering them , we should be affected towards them as elisha was towards iehoram , who in his straitnesse could seek to gods prophet , and otherwise to baal : as the lord of hostes liueth , were it not that i regard the presence of iehosaphat , i would not haue looked towards thee , nor seene thee . vse . . if these be the notes , and this the estate of an hypocrite , then must it needs be very hard to know who is an hypocrite , because it is a lurking sinne , and so masked as there is litle , yea often no outward difference betweene the sound , and vnsound ; and consequently it cannot but be verie dangerous , to lay this imputation vpon any man till the time , least we iudge our brethren rashly , and condemne the iust , which is as odious a sinne as the iustifying of the wicked . and this is rather to be noted , because it is become so rise a practise to range euery professor vnder this title , and marke him with this blacke cole of hypocrisie . but as it is true that an hypocrite must be a professor , so is it false that euery professor must be an hypocrite . and as for all other notes here obserued or elsewhere in scripture , they are such as whereby the owne heart of a man , and his owne spirit within himselfe may iudge of himselfe , rather then the heart or eye of another man. many are so like vnto the deuill , that they make no bones of accusing the godly ( as satan did iob ) of hypocrisie , beeing led by that same spirit which is an accuser of the brethren ; but not by the spirit of god , which is the spirit of loue , which thinketh no euill , but hopeth all things , euen the best of the worst : which is not iudging , neither dare it enter into the counsell of god , nor iudge the person of another mans seruant , who standeth or falleth to his owne lord : which is so farre from carping at , or misconstruing things well done in appearance , as that maketh the best , and giueth most fauourable construction of things and actions , which are in appearance euill ; as well knowing that the searching of the heart belongeth to the maker of it ; and that no man can know with what intention , vpon what grounds or causes this or that is done by another . and much lesse yet doth that spirit of christ , which vseth not to quench smoaking flaxe , but cherisheth euen good shewes , as in the young man , discourage better proceedings , by deeming those who exercise themselues most diligently in the courses prescribed by the word , the most worthy to be abhorred of god and man. and yet where can a man goe , but he shall meete with the spirit that beareth rule in the word , which conceiueth not , speaketh not so bitterly against whooremongers , theeues , drunkards , &c. as against many sound hearted professors of christ , and of his truth ? thus with the wicked iewes , preferring barrabas before christ himselfe . oh that men knew what they did , and then would they not thus crucifie the lord of glorie in his seruants , who will fearefully reuenge such indignitie done against them . when dauid sent his seruants to hanun to visit him , and he euill entreated them , vsing them as spies , and not as visitors sent from a freind , how hotly doth dauid prosecute the reuenge of their wrongs ? he destroied seauen hundred charrets , and slew fortie thousand horsemen beside the forte , insomuch as he forced other kings to make peace with him : how much more will the lord , more powerfull , more tender ouer his seruants , reuenge their abuse , both in a better seruice employed , and in higher degree disgraced ? . let euery one lay these notes to his owne heart , and especially beware that his workes giue not the lie to his words and profession : for which purpose let euery of vs be carefull to approoue our sinceritie to god , our profession to men , and both of them to our selues , by yoking answerable practise to our profession ; not disioining the things which the lord would haue coupled , nor admitting discord , and iarre in things whereof the one should be as the true exposition of the other . let vs then looke a little nearer the matter , and see by the cleare sunshine of the word , whether they onely be hypocrits , who are only so reputed ; or whether our selues haue not the beames which were worth the casting out : and not to range into all particulars , let euery man search his owne heart in this one point , whether whilest he professeth to know god , he denie him not in his workes . to helpe vs forward in this triall , we must conceiue that improperly the scripture applieth this name , not to such as by infirmitie flip into it : for the best actions of the best smell of it ( as mr. bradford confesseth of himselfe ) but to counterfeit and sembling professors , who with ieroboams wife , professe themselues to be other then they are : imitating and resembling stage players , to whom properly the name belongeth . to follow then the resemblance a litle : . doe we not see base fellowes plaie , and act the kings part , and take on them as though they were so indeed , for an howre or two , and yet are glad to hang themselues vpon the sleeue of some noble or meaner man for protection ? euen so a number of christians by profession in the sight of all men , as vpon a stage seeme to be kings ouer their lusts , and commanders ouer their sinnefull affections ; whereas indeed they are but vessells and seruants to some one sinne or other . secondly , as on the stage , beggarly and meane fellowes beare themselues as nobles or rich states ; or act midas or craesus part , whereas they are scarce able to paie for the roome they plaie in , till they haue gathered it : euen so many professors seeme to be rich in graces , encreased with goods , and stand need of nothing ; and yet indeed like the angel of the church of laodicia are wretched , miserable , poore , blind , and naked . thirdly , as on the stage , cowardly fellowes take vp armes , as though they were captaines of great valour ; and seeme to fight one with another , and yet doe but dally ; euen so many professors seeme to be captaines , and fight with much rusling against sin and vngodly courses ; yet indeed they are but in iest , sinne need not feare to receiue a deaths wound from them ; it is safe inough in the house of a friend . fourthly , as on the stage , very varlots and shifters plaie the parts , and sustaine for the time the persons and names of honest men ; euen so many professors seeme to be honest , yea religious men , but are indeed voluptuous , giuen vp to the vncleane lusts of their hearts , haunters of tauarnes or whorehouses , and though they ioyne in publike to good exercises , yet cold inough is their loue vnto them ; oh how tedious is one howre spent in gods seruice , in comparison of a whole day , yea and put the night to it , consumed in any one sinneful pastime or pleasure ? and though they seeme freindly to the freinds of religion , entertaining them as ioab did amasa , saluting them as brethren to their face ; yet their hearts are not with them , but are deuising with one floute or other behind their backs to dismisse them : and for the enemies of religion whom they would seeme to hate , they are most freindly vnto them , their hearts , their hands , their persons goe with them ; if they call them to be agents or abetters in any vngodly practises , as wicked ahab did good iehoshaphat , their answer is readie , i am as thou art , my people as thy people , my horses as thy horses : i and mine are yours to command in any such seruices of sinne . but to leaue the resemblance and come to a more speciall application of this examination . . there is neuer a one who professeth not that the eyes of god are pure , beholding all things , trying the hearts and raines : we all professe that his waies are iust , that he cannot abide to behold iniquitie , neither can doe otherwise then punish sinne wheresoeuer he findeth it : and yet in our practise we renounce all this profession , for we can sinne in the darke , as if the darknes , and the day were not both alike vnto him : if we can auoid mans eye we are cock-sure . nay we liue profanely in his sight , and against his iustice we flatter our selues with promises of peace . . we professe that god is our father , and therein acknowledge not onely his general prouidence ouer all things , disposing , nourishing , and preseruing all liuing creatures ; but his particular prouidence towards our selues : but yet indeed we denie him so to be ; for euery man spendeth out himselfe in shifting and shuffling for himselfe , as if he had no father in heauen to care for him , which is the practise of a meere worldling . others depend not on him for their maintenance , but leane on the broken reed of their owne labour , wit , cunning , diligence : many moe vpon vnlawfull , and indirect means of gaine , by extortion , vsurie , deceite , false waights , and measures . others when the least iniurie is offered them , murmur for the present , and laie vp for time to come reuenge , and mallice , as though there were no god to order their matters , or to commit vengeance vnto . thus god is professed a father , but where is his honour ? others will haue god their father , but cannot abide his children : others professe they feare him as a father , but come to their deeds , they feare man much more then god : for let a man threaten , especially hauing power , they quake and crouch ; but let god threaten , they bristle as if they would bid him battell . . we professe that god is faithfull , true of his word , and his word the truth it selfe ; and yet hardly are we brought to beleeue god on his word , or further then we see him : his promises stay not our hearts , but when we haue him in our hands : his threatnings terrifie vs not , but when we haue them in our eyes : the pastor may pipe , but people follow no dance : let such call backe what they haue said , as hauing said too much , except they would beleeue more . . we professe in word that god is onely wise , that his word is our wisedome , and the onely rule of all his worship and our waies : yet how many stand vpon old customes , examples of men , naturall reason , humane lawes , and those of restraint or tolleration in matters directly against the word ? and many haue better waies of their owne , then any we can teach them . and as we professe these things of god ; so we professe as much in word of our selues , wherein the generall practise of men is not so answerable . for . who doth not professe of himselfe , that he loueth god with all his heart , and it were pitie else that he should liue ? and yet indeed the most desire no communion , nor fellowship with him in his word and sacraments , nor in their owne prayers : thinke not of him ; speake not of him but in others : the most measure their loue by their priuate gaine , so long they loue him as they gaine by him , like the scribe that would follow christ euery where till he heard that christ had not where to hide his head , then we heare no more of him , matth. . . we all professe , euen by our comming to the word , as the people to moses , speake thou to vs from god , and we will doe whatsoeuer the lord commandeth vs by thee : and so professe subiection to christ as to our lord : but with the scribes , many of vs say and doe not : or like the younger brother who said to his father , he would goe worke in the vineyard , but did not . and many of vs may fitly heare that sharp rebuke of christ , why call yee me master , why professe you your selues christians , and doe not the things that i speake ? doe any seruants so deale with their master , and not be turned out of doores ? . who professeth not that he serueth god , and ( he hopeth ) acceptable inough ? he commeth to church , he heareth what is said , he receiueth the sacraments , and prayeth with the congregation . but follow this man home , doth he and his house serue the lord ? doth he read , instruct , pray there ? hath he a little church in his house ? oh no , he hopeth god will beare with him , he is not booklearned , or he hath a calling , he can find no time , nor ability for such matters : now haue we found the man we sought for , no practise of pietie at home , none abroad : no substance of religion at home , it is but a shadow abroad . . lastly we all wil boldly say with peter , we will neuer denie christ , no we will die with him rather : and yet we will part from nothing for him ; we will not leaue our lusts for him , much lesse our liues : and as we will doe nothing for him , so we will suffer as little , scarse a word of reproach for his sake , much lesse a blow , & least of all the stroke of death ; and consequently seeing we cannot denie our selues for him , we cannot but denie him , whatsoeuer we boldly vtter to the contrarie . thus might we examine euerie particular through the commandements , and in euerie branch of them discouer in our selues such manifest fruits of hypocrisie as these be : in which regard , let vs challenge our deceitfull hearts , and sift them well , and we cannot but finde seaven abhominations in them , euery one making vs more odious to god then other . obiect . but i hope i am no such man ▪ i cannot by these notes discerne my selfe to be an hypocrite . answ. yet maist thou be one , and receiue thy portion with them . for there be two sorts of hypocrites . . such as knowe themselues so to be , they knowe they dissemble in the things they speake and doe , such were the pharisies who did all things to be seene of men , these haue a cloud of witnesses against them : for besides god , their owne words shall be their iudges , their workes shall accuse them , and their hearts and consciences shall be as a thousand witnesses against thē . . others knowe not themselues to be hypocrites , but thinke themselues sound enough , as that pharisie , luk. . who thanked god , that he was not as other men : and simon magus , act. . who beleeued phillips words , was baptized , wondred at the things done by the apostles , and yet had no part nor portion in them , because his heart was not right with god , and yet he thought that he had . and so is it with many , who think that because their consciences sleepe , or are brawned with some raigning sinne , that they are sound , when they shall one day finde the lord greater then their consciences , with whom such righteousnes as exceedeth not the righteousnesse of the scribes and pharisies will not goe for paiment . it behooueth vs then to take vp the apostles counsell , take heed brethren least there be at any time in any of you an euill heart of vnbeleefe , causing you to depart ( while yee seeme to approach vnto him ) from the liuing god : and on the contrarie , to labour to expresse the power of godlinesse daily , that in the last of our daies we may reape the sweete fruite of it , when we shall be glad that we haue had no part with hypocrites . thus by gods blessing are we come to the ende of the first chapter , to him be praise for euer , amen . chap. ii. bvt speake thou the things which become wholesome doctrine , that the elder men be sober , honest , discreete , sound in the faith , in loue , and in patience : the apostle hauing described the dutie of a faithfull pastor in the former chapter , and exhibited a vewe of such as the lord calleth and approoueth , who must be men both of singular integritie for their life , and of skilfulnesse and abilitie to teach : he now applyeth all that spech to titus , & exhorteth him to the exercise of his talents receiued to his masters best advantage . and first , he generally instructeth him what himselfe must teach ; namly , wholesome doctrine . and secondly , how he should particularly apply himselfe and his doctrine to all sorts of men : who are distinguished , . by the sexe , men and women . . by the age , old and young . . by their condition , some beeing masters , and some seruants , the meanest of which must not be contemned : but euerie man ▪ and woman of what age and calling soeuer they be , although their condition be neuer so seruile , must haue their portion in this wholesome doctrine : from the . to the . v. thirdly , he followeth some notable reasons why this holy and wholesome doctrine must be taught and learned , spoken and heard : from the . verse to the ende of this chapter . first , for titus his owne dutie , it is laid downe by way of opposition , and knit to the former matter , and chapter , by the coniunction , but , teach thou . as if he had said , although the false teachers whom i haue described dote vpon dreames , and feede their hearers with fancyes , and doctrines of men , to the corrupting and poisoning of soules , and turning men away from the truth ; thou must be vtterly vnlike them in thy preaching : they speake pleasing things , but thou must speake profitable : they by despising the simplicitie of the gospel , fall not onely into dangerous errors which they broach , but into loose and idle discourses , which bring diseases vpon the soule : but thou on the contrarie must plainly , and familiarly discouer vnto all estates of men and women their estates and duties , that thereby they may be brought to soundnes : they cannot but speake and teach as they are : but let them trifle as they will , and liue as they list , thou hast betaken thee to another seruice then that of men , and must carie thy ministerie as becommeth a sound teacher of the truth , which is according to godlines . teaching vs that , doctr. no christian minister , nor man , must be so shaken at the vngodly courses of others in their ranke ; as that they either giue ouer , or giue backe from their vprightnes in their duties : for titus although he might seeme to be cryed downe , by the generall voice of false and pompous teachers , yet must he not bee silent ; and though he might be troubled and opposed , yet must he not be timorous or sluggish : and though his doctrine were not receiued nor obeyed , yet he must not bee wearie of tendring and teaching it ; yea be it that the world would rather applaud mockers and time seruers ; yet must not he discontentedly with ionas turne another way , but looke vnto his owne dutie in seruing god , his church , and mens saluations : let others stand or fall to their owne masters , it is safe for euerie man so to lay his counters , as that his master may finde him doing , yea well doing . the like precept receiueth timothie , euill men and deceiuers waxe worse and worse , deceiuing and beeing deceiued , but continue thou : and cap. . . many shall turne away their ●ares , and be giuen to fables , but watch thou : and what a good proficient timothie was herein , the same apostle sheweth , philip. . . for when all sought their owne , yet then he as a sonne with the father , serued with paul in the gospel . . it is no slender commendation which a man shall receiue from the mouth of god , if with the minister of the church of pe●gamus , he shall beare the name and word of god , euen there where ●●tan hath his throne : and then , when antipas that faithfull witnes was slaine . . the lord for this end permitteth many generall defections and corruptions ; not to this purpose , that the godly should shrinke , but to trie them , whether if they see themselues alone with elias , and euen their liues sought also , they will stand in their vprightnes : whether when all israel goe after the gods of their fathers , they and their houses with iosuah will serue the lord : and whether those that professe the lord , wll walke by rule or by example . vse . . let none that professeth christ , take offence at the differences of iudgement or practises amongst men in the world , whether in the ministers , or other men . the truth was neuer but one , although there was euer difference in the preaching of it . some prophets were smooth and sweet tongued : some apostles so stiling themselues , were much in speech , but not so much in power : some ministers must haue their portions here , must haue pompe , ease , wealth and applause ; and this makes them marchants of the word , and speake to their owne endes and drifts . others there are whose portion the lord is , vnto whom they would approoue their hearts , and therefore in sinceritie , and as of god in the sight of god they will speake . the former may be many , and mightily backed with the grace of great ones , and perhaps but one titus to withstand them all : yet if there be but one micah , one titus , he must hold him to wholesome doctrine , to gods truth against . yea , . of them . there is also as great difference in their sufferings : the former , if they should worthily suffer as euill doers , they shall not want mediators , and moderators : the latter , in suffering for well doing , are in their iust defence like paul , who in his answering had no man to assist him , but all forsooke him . here now is a triall , which will cause . disciples to fall off from christ at one clappe ; nay which may occasion the moouing of christs question to the twelue ; to those who are sound christians but shaking , will yee also goe away ? but we must be wise of heart , to enquire where the wholesome word is , and whither else should we goe ? . in the differences of mens courses we must looke directly to the word , which though it prescribe straight wayes to heauen , and those beaten with the feete but of a fewe , and those fewe by the most accounted singular and vnwise , yet is it good to marke what god speaketh : what if we be as signes and wonders , yea as gazing stocks to men ? what if the wicked wonder , and speake euill of vs , because we runne not to the excesse of riot with them ? yet must we beware that we be not plucked away with the error of the wicked , and fall from our owne stedfastnes . excellent is that exhortation , isai. . . say not a confederacie to all them to whome this people say a confederacie : but sanctifie the lord in your hearts , and let his feare be your dread : so in thy calling , let all thy trade vse deceit and falshood in word and action , but let them not be a rule for thee , for thou must walke to heauen by other direction . wholesome doctrine ] . in regard of the matter : . of the worke , or effect : the former , when it is sound in it selfe . then is it so , . when it propoundeth things necessarie to be beleeued or done . . proportionall to the analogie of faith , rom. . . . agreeable both with other places and texts collated , as also with the antecedents , and consequents of the same place . . when it wholly leadeth vnto christ ; the law beeing a schoolemaster to him , gal. . and the gospel teaching nothing else , . cor. . . secondly , that is wholesome doctrine in regard of the worke or effect , which maketh the soules of men sound and thriuing : for it is a borrowed speach from the food , or physicke of the bodie to the soule , which is the word of god here called againe doctrine : and elsewhere the food and bread of life ; and ministers pastors and feeders . now this doctrine worketh mens soules to soundnesse two wayes . . by drawing vs out of our spirituall diseases , not onely inward , as of ignorance , error , hypocrisie , &c. but outward also , as those maine sinnes reckoned vp , . tim. . . . and said to be contrarie to wholesome doctrine . this it effecteth , . by shewing the danger of our disease . . by applying the remedie . . by keeping vs in good plight and health , not onely free from those former diseases , but strong and fresh to the duties of pietie and righteousnesse , euen as the bodie is kept sound without onset of diseases by wholesome nourishment . doctr. the scope of euery minister in his teaching , must be to feed the people of god with wholesome doctrine , such as may bring the soules of men to health and soundnes . for . if the common talke of christians must be edifying , ministring grace , bring sweetnes to the soule , and health to the bones : if it be required of euery righteous man , that his lips should feed many : nay more , if the law of grace must sit vnder the lips of euery vertuous woman , much more must the ministers , whose office in peculiar bindeth him to be a pastor or feeder , and that according to gods owne heart , he hauing for this purpose receiued his calling , gifts , and approbation of god. . otherwise he peruerteth the whole course of his life and calling , and is no better then those false apostles , who turning themselues from sound teaching to vnfruitfull discourses , called vaine iangling , are said to roue , and erre from the right aime , like vnskilfull darters or shooters . now what a fearefull thing is it for a man to wander all his life long , from that station and seruice in which the lord hath set him ? quest. but how shall any minister attaine this end of his calling ? answ. hereunto two things are required : . abilitie , . affection : both which prouoke diligence , and faithfull abillitie , . of learning , . of iudgement . for the former : he must be able to feed with wholesome doctrine . we will not put forth our children to nurses whose brests want milke , vnlesse we would starue them ; so the lord neuer committeth his children to drie nurses , though often in iudgement he leaue , and permit them vnto spirituall famine . seeing therefore the preists lips should preserue knowledge , and the pastors breasts should be like iosephs granaries , stored with all prouision against the time of famine ; let all idle , and idoll ministers that thrust themselues in for pastors , and can onely feed themselues , consider of their danger betimes , least too late repentance cause them to know what it is to starue the lords people , and murther so many soules , the meanest of which the whole world cannot counteruaile . for the latter , he must be of able iudgement , and wisedome , to know the nature , and constitution of his people , the state of his flock ; whether they be of weake or strong stomaks , and so whether they need milke or stronger meate . . he must be able like a skilfull cooke , to know how to season the food he deliuereth ; he is not presently fit to be a cooke , that can put on a white apron , or conforme in a ceremonie ; but as he must be a man of skill in his qualitie , so must he be a man of a good tast , and haue experience of that he prepareth for others , wisely deliuering points not onely profitable for the persons present , but things also proper to the present occasions , and be fitting occurrences . . he must not onely know when his prouision is well seasoned , but also when it is seasonable : like a good steward , who altereth the dyet of the house , according as the seuerall seasons seuerally furnish the market : for as euery one must haue his portion , so must he haue it in due season : a word in time to him that is wearie , is a fruit of a learned tongue , and to feed the impenitent with iudgement , is wisedome , seeing an humble soule is broken with threatning , & a secure heart is h●rdned with promises . but to the further furnishment of the minister , the second thing must be added , namely the affection of loue . which must looke three wayes at once ; . to god , . to man. . to the truth . the glorie of god must be prized aboue all things , which will make him speake onely for god , and he that speaketh onely for god , cannot but be wholesomely conuersant in his word , ioh. . . for loue of gods glorie effecteth two things , both concurring to wholesome doctrine . . conceiuement of humane wisedome : . demonstration of the spirit , . cor. . . that is , a secret power and authoritie of the spirit , going with his word , enlightning with his owne other mens vnderstandings , and heating by his owne other mens affections : this made a graue diuine of ours say , that euery true minister hath after a sort a fierie tongue giuen him . secondly , this affection of loue , must be extended to his people : paul loued his countrimen , and this stirred vp his heartie desire , that israel might be saued . the mother seeing her child in danger , is carefull out of her loue to prouide any cordiall or restoratiue that may be gotten to doe it good ; the prosperitie of the child , is the ioy of the mother ; so the profit of the people is the pastors crowne of reioysing , . cor. . . thirdly , vnto the truth it selfe : he must affect to know nothing , and this will cause him to affect to deliuer nothing but christ , and him crucified : this sincere milke of the word , maketh gods children to thriue and prosper , whereas the vnwholesome milke mingled with error , or puddle water of mens deuises , bringeth sickenesse , diseases , and consumption into their soules . vse . let all ministers , who haue a care of profiting their people , and so furthering their owne account , acquaint them with this wholesome doctrine , fetched out of the pure fountaines of the scriptures , and rightly deuide it vnto them , as workemen that need not be ashamed . alas , what vanitie is it , out of opinion of wit or reading , to seeke out strange speculations among the starres , to search out genealogies , peregrees , to dote about fables , to set himselfe to tie hard knots onely to vntie them againe ( as the dogge leaueth soft meat to gnaw vpon bones ) to mingle the word with the leauen of traditions ? what a dangerous thing is it , to heale the hurt of gods people with sweete words , or to handle the word either deceitfully , or deliuer it phantastically , with vnseemely and rude , or affected words of humane wisedome & eloquence ? all this may puffe vp the soules of men for a time , as though they were wholesomely fed , but indeed paul sheweth the proper worke of them , that they breed diseases , and ingender strife , rather then godly edifying : and when the fire commeth that shall trie euery mans worke , his worke shall burne , let him scape if he can , who though he teach no false doctrine , yet if he build haie and chaff vpon the foundation ; for he hath not stood in gods counsell : read the curse denounced against false pastors . ier. . secondly , hearers are hence taught sundrie duties . as . to desire only this wholesome food , that their soules may be well liking ; laying aside their itching eares , which hunt after nouelties ; for the ministerie is not appointed to beate the eare as musicke , but to sinke into the soule as the food and medicine of it , by becomming the meanes and rule of life . in populous places , are running auditories in which the most gape for painted phrases , prettie wittie sentences out of some sage or other ; or some sentence of scripture ( which yet they least care for ) but it must be turkist , and mishapen out of his natiue simplicitie , like cattell forsaking the greene pastures to broose vpon leaues and boughes . these nice hearers are like the daintie gentelwomen of our times , who scorning standing dishes on their tables , which are the wholesome , fit , and strengthning nourishment , set them at the low end of the table ; and themselues onely glorying in their art and cookerie , feed vpon forced dishes , and cookt conceits , though the ground in comparison be not better then a bootshanke , as we vse to say ; and the sauce trebling the cost of the meat it selfe . how good a sauce were hunger now to such persons , and stomaks , who in their fulnesse despise an honie combe ? this athenian hearing , is the cause of athenian preaching , and the diseases running vpon such hearers sheweth the curse of god on them , who with contempt of the mannah from heauen , wish the onyons , garlicke , and flesh of egypt : these things they haue vpon their desire , and with them more then they desire , for they rot euen between their teeth . . to receiue this wholesome doctrine , as for the bodie we receiue wholsome food whatsoeuer it be , or from whomsoeuer : let it be bitter sometimes , or seeme too salt , yet if it be wholesome , hunger findeth it sauourie : no man but will striue to receiue a bitter potion to restore his bodie out of any weaknesse to soundnes ; and yet who is it that will suffer an wholsome reproofe to the recouerie of soundnes to the soule ? and others stand so much vpon toothsomnes of their meate , and must know their cookes so well , that before they can be resolued in these two , the plausiblenesse of the doctrine , and the friendlines of the person , their soules are well ●ie starued to death . hence is it that we heare so many complaints : oh , saith one , he seeketh not the good will of his hearers , nor casteth to please them : he is of a tarte and bitter spirit ; he seeketh to wound and gall , but he healeth nor suppleth not . but what preacheth he , whether any errors , or the pure doctrine of god ? no , say they , we cannot except against his doctrine : true : for they neuer trouble themselues , so farre as to examine it by the word , or themselues by it . but then say i , is it the word of god thou hearest , and the truth by thy owne confession ? why dost thou then not tremble at that word ? seeing euery word of god is good , pure , wholsome , though it cannot be denied but that some part of it is more seasonable at one time then at another . others alleadge , oh he is no scholler in comparison , but a plaine man , and a nouice to such and such . but can none but the greatest clarkes deliuer wholesome doctrine , or was plaine preaching for saint paul alone , and such as he ? surely the world is greatly altered since his time , it cannot skill of his preaching : who beeing the greatest scholler of all the apostles , was the most fearefull to make the least shew of it . well , he is truely learned that hath learned christ ; and can teach him to another : although the voice be still and humble , yet may the lord passe by in it , whē as he is not in all the boistrous sermons of proud men . others can receiue no doctrine from such a one as hath expressed humanitie in some weaknes , or want ; or is not altogether to their owne liking , nor of their owne size . some cannot abide to heare the so called puritane : others are as farre wide on the other hand , they can get no good , nor will stirre out of their doores to heare him that can buckle himselfe to the times : thus some hold to paul , some to apollos , some to cephas , but none to christ. here is examination of the persons of men , but not of the doctrine of god , which by both may be wholsomely , and truely taught : or if either of them should erre , haue we exemption from hearing them ? are we not rather to trie the spirits , and try all things , that we may hold our selues to that which is good ? we deceiue our selues , while we looke to be taught by angels or saints ; gods ordinance is , that we should be taught by men , subiect to the same infirmities with vs ; weake men , and sinnefull men must vnder god raise vs to strength of grace ; that our faith may not be ascribed to men or meanes , but that the mightie power of god might appeare in mans infirmitie . but in one word , to remooue all the pretended causes of not receiuing the wholsome word ; turne thine eye inward , and thou shalt see the fault in thy selfe : for as if a man abstaine meale after meale from meate , and he doth not , nor cannot be perswaded to eate wholesome meate , it is plaine hee is a sicke man , his stomake is gone , if hee hold on he is hastening to death ; so it is with him who refuseth the wholesome foode of his soule , some sore deadly disease hath seased vpon him . if this food seeme tart or bitter , it is not corrupted , but thy tast : thy spirituall ague causeth thee to deeme honie bitter . if thou loathest that meate which thou hast sometime liked , the meate is the same , but thou art not the same ; if thou art wearie of the doctrine of mortification , which sometimes thou affectedst , suspect thy selfe : the case is with thee as with some children , who for noueltie were willing to go to schoole , but beeing held hard , some growe wearie of their master , and would exchange him with another ; but no cooke could make this doctrine rellish thy tast , till it with thy selfe be altered . . hearers must hold wholesome doctrine , when they haue receiued it , . tim. . . continue in the things thou hast receiued : buy the truth , but sell it not , and bind it fast vpon their hearts . and good reason : for if the meate be neuer so wholesome , if the stomacke of the soule keepe it not , but it slippe the memorie , and is not by meditation digested ; the soule is as surely diseased as is the bodie when no sustenance will stay to strengthen it . many complaine that they heare many good things , but yet they stay not with them , but are soone forgotten ; & hence may begin to conceiue that the meate was faultie , either not inough , but rawe , or too cold , or otherwise ; but let them knowe assuredly that the fault was in their owne cold stomacks , which wanted zeale and loue to the truth to warme them ; for we easily forget not the things we loue : or else some sinne like the predominance of a bad humor hath ouercharged them , which must be purged by renewing repentance ; which beeing done , wisedome requireth that men doe for their soules , as they doe for their bodies ; in which if the meate stay not till it be digested , or because although it be digested it staieth not neither ; howsoeuer a man returneh to his meate againe : euen so repaire thou vnto thy ordinarie meales againe , heare preparedly , and thou shalt at least renewe thy strength againe : and if thou findest thy stomacke weake still , looke as men of weake stomacks before meat prepare them with some warme thing , and after close them vp againe with some preserue or other : so must thou with prayer and reading prepare and warme thy affection before , and close vp thy stomacke with prayer and meditation after : by the former , the spirit is obtained , which bringeth things to the remembrance : by the latter , things are held as a mans owne , being as strong vinegar to the nose , to hold that in which otherwise would be presently cast vp againe . . hearers must so desire , receiue , and hold this wholesome foode , as they may growe by it , shewing by their thriuing in grace , that they haue wholesome meate : psal. . . behold i desire thy commandements , quicken me in thy righteousnes : for as in the bodie , if meat when it is digested , send not vertue whereby the operation of it appeareth in all the parts , the bodie is diseased , some obstruction or opilation hindreth the worke of it : so is the soule obstructed with the itching eare , couetous thoughts , hardnesse of heart , formall worship , all which keepe the soule barren and emptie of grace , yea leane and ill looking in the eyes of god. seeing therefore the lord hath spread his table for vs , and liberally furnished it with store of this wholesome foode , let it appeare in our soules , by our strength to labour in christian duties to which we are called , to ouercome the temptations vnto sinne , to carrie the victorie in our strife against our owne lusts : let it appeare in patient and cherefull bearing of affliction , and in the thankfull entertainment of blessings , especially of the best kind . and thus by commending the lords bountifull hospitallitie , and liberall prouision in his house , we shall adorne our profession , and winne others to wish themselues entertained in the same seruice with vs. now all these things shall be happily attained of teachers and hearers , if they come to this busines thus qualified and affected . first , if they come as the elect of god , whom he will teach : . humbled in the sence of sinne past , and of present corruption : . acknowledging the errors of their iudgement and practise : and . praying for the illumination of the one , and the reformation of the other . secondly , if both of them captiuate all humane wisedome to the obedience of christ , who is the scope of all the scripture , desiring to knowe , and make knowne nothing but christ , and the merit of his sufferings . thirdly , if both of them bring the loue of the scriptures , as which onely containe all sauing knowledge ; admiring gods infinite wisedome , power , iustice , and mercie , shining out in them , euen as when the people sawe moses doe that which all the magicians could not doe , they with pharaoh acknowledged that that was the finger of god : this is a truth which prevaileth against all the deceits of vaine men , as moses rodde deuoured all the roddes of the magicians . lastly , if both of them teach and heare , not onely to knowe or make knowne , but with purpose to bring things deliuered into practise : of which thing many are agreed ; if they could conclude of the time of their obedience as well as dauid did , psal. . . i made hast , and delaied not to keepe thy commandements . vers. . that the elder men be sober , honest , discreete , sound in the faith , in loue , and in patience : now the apostle commeth to direct titus how to apply his doctrine aptly to the seuerall sexes , ages , and conditions of men . whence in generall is to be obserued , that doctr. euerie faithfull minister must fit and apply his doctrine to the seuerall ages , conditions , and occasions of his people , that euerie man and woman , young and olde , superiour and inferiour may knowe not only what is lawfull , but what is most expedient and beseeming our age , place , and condition of life . it is true that all vertues in generall are commanded , as all vices in generall are forbidden to all persons , of what sexe or estate soeuer : yet there be some speciall vertues , which are more shining ornaments in some age and condition then others : as in young men staidnesse and discretion , are speciall beauties ; but are not ( if wanting ) such blemishes in their yeares , as in olde men , because of their obseruation and experience . so there be some speciall vices ( though all are to striue against all ) which are fouler spots and staines to some age then to other : and some to which men and women are more subiect by reason of their age or sexe : as youth to headines and rashnesse ; old age to teastinesse , frowardnes , couetousnesse , &c. women to curiositie , loquacitie , &c. against all which , the man of god must in speciall furnish and arme his people ; instantly striuing to roote out such noysome weedes as of their owne accord appeare out of the earthie hearts of men ; as also to plant the contrarie graces in their stead . examples of this practise we meete with all euerie where in the epistles . paul in diuerse of his epistles , as to the colossians , but especially to the ephesians , describeth in particular the duties of wiues , husbands , children , fathers , seruants , masters : see chap. . ● . ● peter in the . and . chapters , is as large in the distinct offices of subiects , wiues , husbands , seruants : and from this practise the apostle iohn dissenteth not , . ioh. . . where he giueth his reasons , why he writeth to fathers , to babes , to old men , and to yong men . besides these examples , are sundrie waightie reasons to enforce the doctrine : as first , the faithfulnesse of a wise steward herein appeareth , namely , in distributing to euerie one of his masters family , their owne portion of meat in due season , luk. . . secondly , to this purpose is the word fitted , to make euerie man readie and absolute to euerie good worke , and thus the wisedome of god is made to shine to all eyes , who can behold such a perfect rule of direction in faith and manners . thirdly , well knewe our apostle with other the men of god , that generall doctrines ( though neuer so wholesome ) little preuaile , are but cold , and touch not men to the quicke , without particular application to their seuerall necessities : till peter come to say ; you haue crucified the lord of glorie , we read of no pricking of their hearts . vse . . this dutie requireth also a man of vnderstanding , an ezra , a prompt scribe , a learned tongue ; not any bare reader , no nor euery preacher attaineth to this high point of wisedome ; not bosome sermons , nor euery learned discourse reacheth vnto it . if he must be a learned physitian , that must first finde out the disease , and then apply a fit remedie to the same : he must be much more learned then he , and one acquainted with more rare secrets of simples that growe from heauen , who can here minister to euerie soule according to the estate of it , which is farre more hidde then that of the bodie ; as to the wearie soule a seasonable word ; and to the secure heart , the iust weight of terror and threatening . besides , who seeth not that this verie dutie requireth no flatterers , no selfe-seekers , no time seruers ? but men of courage , bold through god to apply his word to all conditions of men , high as well as lowe , rich as poore , not healing the hurt of great ones with sweete words , nor respecting persons no more then the lord himselfe doth , whose word it is ; but binding euen kings in chains , and nobles in fetters , as nathan did dauid , thou art the man : for if the word hath plainely described euerie mans dutie , then the dispensers of it must faithfully deliuer out the same . secondly , hearers must hence learne : . to be subiect to the doctrine deliuered in the ministerie , be they old or young , rich or poore , one or other , must yeeld obedience vnto it . for seeing the scripture is furnished to teach all men all their duties , and the ministerie ordained by god to discouer the wisedome of god ; olde men must not disdaine to sit downe at christs feete ; nor young men to learne how to redresse their waies ; nor the rich to become rich in god , nor the poore to become poore in spirit , nor the master to acknowledge a master in heauen , nor the seruant to become the seruant of christ. . to desire fit instruction in the ministerie , and come to vs as the people , publicans , soldiers , to iohn , master , what shall we doe ? see acts . . and . . . to praie that we may deliuer fit doctrine , eph. . . and for me , that vtterance may be giuen to speake as i ought . no man but would desire and call for a fit plaister or potion for his bodie : but when we labour against mens particular sinnes directly , and speake aptly to their consciences , like vnrulie and inconsiderate patients , they fret and storme , if we come any thing neere the quicke of their galled consciences . no man but in trouble of spirit , or terrour of conscience , would heare from vs words of comfort : but there is a deale of proud flesh , which would vnremooued for euer hinder their ●ound cure , which when it is consumed , we are readie to supple with words as soft as oyle : but till then men must pray for wisedome to daunce to our pipe : and as we must set our selues against the sinnes of all ages , and callings , so must they themselues against their owne sinnes . . whereas many thinke that those sinnes are least to be striuen against , which are incident to the age or sexe : and that we lay intollerable yokes on youth , which must haue the swinge : and for olde men because their age carrieth them to teastinesse and frowardnes , therefore they may better be forborne ; these may hence see their error : neither is this any other then to strengthen the hands of sinners , and a giuing of scope to natural corruption . if men indeede were so humbled as that they were readie to despaire , because they cannot ouercome such corruptions , then might we say , that no temptation hath befallen them but such as goeth ouer the common nature ; but otherwise to plead for any libertie in excusing sinne , is an hardening of the heart , and a backe by as to repentance . the elder men ] doctr. our apostle exempteth not old men from beeing subiect to the doctrine of god , because of their age : but rather sendeth them first to schoole , notwithstanding all that knowledge and experience which they might pretend , . ioh. . . for gods schoole is as well for olde as for young , in which men are not onely to be initiated in the principles of religion , but also to be lead forward vnto perfection of wisedome : and seeing no man can attaine in this life vnto perfection , therefore euerie man is still to presse forward , and to waxe old daily learning something . and there is great reason that as old men must first be instructed by titus , so they should be the first in learning their dutie . seeing , first , in regard of example , for their presidence preuaileth much , and would be a great inducement to the younger , who neede all incouragements in the wayes of god : which example not beeing generall giuen by our elder men , besides that they entangle themselue● in the sinnes of the younger , we cannot maruaile at the licentiousnes of our youth . secondly , the honour of their age , yea the ornament and crowne of their yeares is , to be found in the wayes of righteousnesse : that is , in a life lead holily , and iustly , which two can neuer be found , but in a heart submitted to the word of god the rule of both . the want of this crowne maketh much olde age burdensome , dishonourable , and old men to liue euen vndesired , because they are not onely euerie way vnprofitable , but hurtfull and gracelesse ; not onely old stockes fruitlesse in their age , but withered and keeping the ground barren also . thirdly , whereas old men are delighted with relations of idle antiquities , and things formerly passed as long as they can recall , the holy ghost recalleth them from such vnfruitfull spending their time : and sheweth them that christ and his doctrine both of them beeing from the beginning , are most auncient , and consequently the knowledge and remembrance of him , is a matter best beseeming them : to haue their senses and tongues exercised herein should bee the delight o● their age , to be conuersant in the holy exercises which witnesse of him , should be their chiefe busines : as old annah went not out of the temple , and olde simeon waited there to see his saluation . fourthly , their time by the course of nature cannot be long to fit themselues to heaven , and therefore they had not neede slacke any opportunitie which might hast them thither : they by reason of their time should see saluation nearer then when they first beleeued ; and imitating naturall motion in grace , become more violent towards the center : they ought to haue experience of the sweetenesse of the lords yoke , and shewe all chearefulnes in well doing while they abide in the flesh : they should forecast to leaue a sweete sent behind them of a religious carriage toward god in all the duties of pietie , and of a louing carriage towards all men . vse . . this condemneth the frowardnesse of many of the elder sort , who although they neuer learned to knowe christ , and the way of life when they were yong ; yet are neither afraid nor ashamed to say that they are now too olde to learne him ; the which speach bewraieth that as yet they neuer learned him aright , as also that they are verie farre from saluation ; for whosoeuer is too olde to learne the meanes , is too olde also to attaine the ende : besides the extreame follie of such an vngodly profession : for would the oldest man that can be , sent on a iourney in a way both vnknowne to him , and not easie to be found or held , so sillily reason with himselfe ; i will right forward , i neuer came this way before , neither doe i knowe it ; but i will neuer aske of it , for i am too olde now to learne it : and yet thus madde are olde men in the matters of god and his kingdome . others would faine learne but not of young men , this standeth not with their grauitie . but howsoeuer maturitie of yeares is not to be neglected in a minister , seeing that in the ordinarie course it carieth with it ripenes of iudgement ; yet gods grace in youth must not be despised , . tim. . . let no man despise thy youth : and who is commanded here to teach olde men , but titus a young man ? as for that place , . tim. . . a minister must not be a young scholler , it is not meant of one young in yeares , but young in faith , one lately conuerted to the christian faith , and as it were a tender and young plant in christianitie . . let this mooue our elder sort to lay aside the worldly wisedome and experience , and take out that point of wisedome to sit downe at christs feete , and be readie to be taught in the waies of god. by which meanes how might the younger be prouoked to take vp into their affection and practise the loue of the truth and the feare of god ? how exceedingly might they helpe forward the ministerie in all sorts ? whereas it is the greatest stoppe it findeth , and the greatest toyle we meete with to bring old men to leaue their old courses ; who are like drawn vessels , in whom is nothing left , but lees and dregges of ignorance , loosenesse , securitie , in which with other old courses , they are determined euen to rot away . what a number of olde men be there , who are but children , not in yeares , but in vnderstanding , in knowledge , in experience of the things of god ; in respect of which , we cannot say they are twise children , for in truth they were neuer other , they neuer came out of this their infancie and childishnes . the exhortation is more necessarie , then it is commonly taken for : when as we may meete with some old men and women towards . yeares , if not aboue , of whom one cannot tell that euer he heard of christ : an other cannot tell whether christ be in heauen or in earth : a third cannot be perswaded that he is a sinner : all which i speake of my owne experience and triall ; and yet these liue in our christian commonwealth , and perhaps vnder preaching ministers , in whome is farre lesse sence of god and religion , then in the verie heathen themselues . oh , but these you wil say are outcast people , and the vilest of men , and they are but fewe . but what a great sinne and shame is it , that any should be so suffered to liue out of all ranke of christianitie , in dayes of such grace and knowledge ? but there are an other sort to which multitudes and millions cleaue , that are scarse one good steppe before the former , and these are such as make a shewe of knowledge , and often frequent the meanes , and by often sitting in this sunne are a little outwardly coloured : but yet cannot giue a reason of the faith that is in them , to their owne or others comfort , no more then the former . vrge them , they can tell you they meane well , and haue good hearts ; but indeede they know not what they meane , and without knowledge , saith salomon , the minde is not good : the which ignorance is so much the more damable , by how much it is wilfull and affected : ioh. . . if i had not come and spoken , they had had no sinne : but now haue they no cloake for their sinne . sober , ] now the things which the elder sort must learne , are not so much handled as named : and they are of two sorts , the former which beseeme them as they are old men : and these are three , the first of which is sobrietie , or watchfulnes , which properly respecteth things without them , as meate , drinke , &c. the two latter respect their own persons : the former of which is grauitie or honestie , which requireth seemlines in the outward habit , speach , gesture , manners , and behauiour : the latter is wisedome , or discretion , which restraineth the more inward concupiscences , lusts , and desires of the heart . the second sort of vertues are such as are commended vnto them , as they are ancient christians , and these be three also ; . soundnes in faith , whereby duties are acceptably performed towards god. . soundnes in loue , which looketh to all the duties of the second table . . soundnes in patience , which is as salt to season and preserue both , without which they could not but quickly waxe weary of well doing . thus ought old men to be qualified , not only as those who haue attained to ripenes in yeares , but as such who also haue striuen to some ripenes in christianitie , expressed in the practise of these three vertues . in the first precept of sobrietie , older persons are enioyned to watch against the immoderate vse of meate and drinke especially , and in the vse of these ( wine and strong drinke especially ) to moderate themselues within the confines , and precincts of sobrietie . and there is great reason of this precept , for this age beeing full of infirmitie , a cold , and drie age , is more desirous to strengthen , warme , and moysten it selfe with wine and strong drinke ; and without great watchfulnes easily ouershooteth it selfe ; insomuch as the word teacheth how some of the holiest of their age , haue beene foyled and mocked hereby ; the infirmitie of that age not onely beeing weake to resist , but pro●e to betray and deliuer them vp vnto the temptation : as lot , noah : and this seemeth to be one reason , why in the next verse also the older women are forbidden to be giuen to wine . and the more cautelous ought the elder men to be herein , . because it were a great shame for them that haue liued so long , and all this while haue not learned to vse the creatures aright ; hardly can they be reputed christians , who for christ will not forgoe their lusts . . they ought by their example and counsell prouoke , and direct others vnto all sobrietie ; and how absurd and wicked were it in them by their improuidence and loosenesse , to embolden and encourage others vnto sinne ? and besides , expose , vncouer , and laie open themselues to be derided by others farre their inferiours : with which reproach this sinne was punished , euen in noah himselfe . . they haue but a little time to watch in , and their master is euen at their doore , their sunne is a setting , and they must therefore beware the more , least hereby they bring their soules vpon a slumber : for as sobrietie and watchfulnes are ioyned together , as mutuall supporters each of other , . pet. . . so are drunkennes and sleeping , . thess. . . making the day of generall or particular iudgement come vnawares , as it doth to such as are in the night . . they haue but a little time to doe good in , and ought to preserue themselues in a fitnesse to doe good ; both to gouerne their owne liues , their owne families , and other men , if they be called thereto : whereas the loosing of themselues to this sinne , brings forgetfulnes of all dutie , abuse of his place , and woe vpon all that are committed to his gouernment : besides , it openeth a doore , and is as a fruitfull soyle and season to many other sinnes : it is an euill which goeth not alone , it was accompained with incest , euen in lot himselfe . . they haue but a while to striue against temptation , which because the deuil knoweth , he more mightily assaileth them : both which things seeing the lord hath discouered vnto them , they ought so much the more to watch vnto sobrietie , according to the counsell of the apostle , . pet. . . oh that our old men would be perswaded thus to number their daies , that their hearts might be applied vnto wisedome ; and mooued to beware of shipwracke in their hauen ; and prouoked to watch but one howre longer with christ , and so to finish their welfare for euer . let them beare that speach in minde , care a while , and euer safe . graue , ] the word signifieth a seemely , modest , and gracious carriage , opposed to all lightnesse , vanitie , or viciousnes in gesture , speach , apparrell , countenance , deeds , or conuersation : and is a generall vertue befitting euery age , and euery vocation and condition of life : and not appropriated to any one calling or condition more then other : required in the minister , . tim. . . in his wife , vers . . and in euery priuate man , . tim. . . but yet the older sort , in all estates , ought aboue other to carrie a constant comlines , and graue authoritie , yea a fatherly kind of reuerent behauiour : that the grauitie of their manners , may be sutable to the grauitie of their yeares ; yea and may adorne their age : beeing as farre from the lightnesse of youth in their whole conuersation , as they haue passed it in the number of their daies . reasons hereof are , . god hath honoured them , and put dignitie vpon them , by reason of their yeares : giuing them in the fifth commandement the name and honour of fathers , for the loue , and reuerence which by their graue and worthy carriage , is due to them from their inferiours : and leuit. . . thou shalt rise vp before the hoarehead , and honour the person of the old man. now seeing god hath bound the younger to honour the older ; he hath also bound the older , to maintaine their honour and reuerence , by a reuerent and christian conuersation : for honour is vnseemely for a foole , prov. . . . they are to instruct and admonish others of their dutie , and of their faylings ; and thus ought to become eyes to the blinde , and feete to the lame : and the younger sort are to heare and waite , holding their tongue at their counsell . now let the aduise , admonition , or counsell be neuer so iust , wholsome , experienced ; yet it cannot chuse but loose all the authoritie , and credit of it , if the conuersation of a man be vaine , light , youthfull , or any way vnseemely : so as they who faile from this precept , disable themselues from performance of so necessarie a dutie . . too common a thing it is in our corruption , to lessen in our hearts the due reckoning and estimation of the aged , who haue passed their prime , and ( as we falsely say ) their best daies ; the prouerb is true , we adore the sunne rising , but contemne it setting . hence salomon obserued , ( as we also may behold ) all the liuing with the second child : that is , the prince apparant , which was to raigne after his fathers decease ; or in great families , the heires and yong masters , who are duly obserued and flattered by all the seruants . now if the older sort would prouide against the contempt of that age , it must be by such a seemely grauitie , as may dash lightnes euen with the presence : so did iob , . . the young men saw me , and hid themselues , the aged arose and stood vp . the which consideration , as it teacheth how to reteine the honour and crowne of age : so also when men faile of that due regard their yeares seeme to call for ; that they are not ( as most old men do ) to laie all the blame vpon the insolencie of youth , as not trained to better manners : but to examine how their owne footesteps haue beene directed : and whether they haue not let fall the crown of their age , which is the grace and grauitie of it : and in a word , wherein and how farre , they haue failed . the heathen could say , that the way to honours temple , laie by vertues house : and it is iust with the lord , that with the vile should be reproach , so as the base often rise vp against the honourable , and children can scorne the aged , in whose words , behauiours , and actions , any vnseemely lightnesse hath bewrayed and discouered it selfe . discreete , ] or moderate . the vertue was formerly required in the minister , cap. . . and after in women , cap. . . and in young men , vers . . which word , because it principally intendeth a moderation of all fleshly concupiscences , and desires ; as also extendeth it selfe to all the parts of the life , requiring that all the affections , speaches , and actions , be caried leuell , not according to the strength of will , or passion ; but according to the rule of prudence ; both in forbearing that which is euill , and vnseemely ; as also in chusing and practising that which is good and decent : therefore the older sort especially should become singular patterns , & examples of moderation ; both in the subduing and extinguishing all rebellious motions , affections , pastimes , and perturbations ; as also in preseruing in them a wise and vigilant care , that their mindes may be kept in such temper , as becommeth sobrietie , and christianitie : and these not of ordinarie men , but such as may bewtifie this age , which euen of it selfe is in part disposed hereunto : as that holy man obserued , among the ancient is wisedome , and in the length of daies , is vnderstanding . reas. . vnchast desires are foule spottes in euerie age , but in olde age most of all . how monstrous were it for olde men to watch the twilight , to haue eyes full of adulterie , to haue their mouthes filled with foule and rotten communication , to be drunke with wine vnto excesse ? how exceeding odious were these things in them , aboue younger persons ? who if they should fall into such misdemeanours , some more excuses might be pretended ? for they might be forced by headstrength of passion , and perturbation , but these seeme rather to force themselues , and sinne of election , as such who willingly leaue not such sinnes as haue almost left them ; nay who rather strengthen their mindes to such lusts , as to which their bodies are broken and decaied : and thrust themselues vnder the power of such lewde masters , from whome a man would haue thought , they should long before haue parted as free men . . olde age is an age which ought to be dedicated to the minde , meditation , counsel ; ought to be taken vp with more seemely delights and desires , euen such as are spirituall and heauenly ; ought to watch against such lusts as presse downe , that the aged man may serue the lord with more libertie and cherefulnes , and intend the straightning of all reckonings between god and them , and so the finishing vp of their saluation with feare and trembling ; for if euerie christian ought to haue his conuersation in heauen , much more such as haue one foote in the graue , and hasten vnto the earth . vse . this precept iustly reprehendeth many of our elder sort , whose bones seeme still to possesse the sinnes of their youth ; as if they were minded not to lay downe their lusts , but in the same graue where themselues meane to lie ; without all care of beautifying their gray haires with this grace of discreete moderation ; but in all their words and behauiours remaine as vaine , light , foolish , without sauour of grace , as euer they were in their warmest blood ; that euen as all the dregges are setled in the bottome of a vessell , so their courses are filled with ●estinesse , hastinesse , and vnaduised frowardnes : their conuersation blotted with base couetousnesse , as if they were to liue ouer their yeares againe , their minds no lesse bending towards the earth then their bodies ; and though they can scarse goe vp and down in the world , yet for most part are they more drowned in wordly affaires , then when they were in their most constant estate . in a word , blackeamoores were they young , and now their skins are not changed , the crimson tincture of their sinne cannot yet be washed , nor they in their age breake through the snares wherewith satan held them in their youth ; but the sinner of an hundreth yeare olde goeth on to punishment . and here let none thinke , that any dotage or passionate affections may be excused by reason of the age , nay rather euery such breaking out is here doubled , for an olde man especially should be discreete , and the discretion of a man moderateth all passions . let barzillai be an example to all olde men , who beeing sollicited to embrace courtly delights , he refuseth all such profers , and setteth his minde vpon his owne death , in his owne citie . sound in faith , ] now followe those three vertues which are requisite in olde men , as they are auncient christians . the first of which is soundnesse of faith , in which three things are to be considered . . what soundnes of faith is . . why it is commended in speciall to olde men , seeing euerie christian must haue it . . the dutie which hence is to be learned . for the first : soundnesse of faith standeth in two things . . when faith is sound in the qualitie , that is , sincere , not deceitfull , not hypocriticall . . when it is sound in the degree of it , not a shaking reede , but growne vp from the infancie vnto some strength and stature . now vnto both these is required that faith be sound , . in the ground of it . . in the obiect . . in the worke of it . . in the fruits issuing from it : in any of which if it faile it is vnsound , vnlasting . first , the ground of sound faith , is a sufficient measure of knowledge of the things of god reuealed in the word , in a sound and incorrupted iudgement : for so the apostle affirmeth , rom. . . that for the working of faith , there must be the interpreting and deliuering of doctrine out of the word , and an attentiue hearing and vnderstanding of it , whereby after a sort the sonne of man is lifted vp that we may beleeue , ioh. . . now euerie degree of knowledge and measure of vnderstanding , is not a sufficient ground of sound faith ; but such a measure as is able to discerne betweene things that differ : for how can children in knowledge be grown men in the faith ? or how can any come to that ripe age of faith here meant , but such as through long custome , haue their senses exercised to discerne both good and euill ? this must be then such a knowledge as enableth a man both to maintaine the truth , and convince the gainsayers ; and so hold his owne comfort by distinct , and particular , yea some depth of knowledge ; without which so farre he shall be from soundnes , as that he shall be dangerously carried with euerie winde of doctrine . there is a fulnesse of knowledge , which the apostle commendeth in the romanes , and this is a notable fit ground for this soundnesse of faith . hence it followeth , that all that implicite faith of the laie papists , folded vp in an idle fancie without knowledge , is vnsound and vngrounded : for can any but a papist , beleeue he knowes not what ? secondly , the obiect of a sound faith more generall , is the whole word of god , from which faith can no more be seuered , then the beames from the sunne : but more specially the porper obiect is the couenant of grace in christ : yea christ himselfe , together with all his merits ; and all the promises of mercie freely propounded in the gospel ; which is therefore called the word of faith . hence all popish faith is here prooued againe vnsound , because it is corrupt in the obiect : leaning it selfe in stead of the word , vpon canons , councells , traditions , vnwritten decrees : as also expecting saluation without the free couenant of grace , by the merit of workes ; whereas in iustification before god , all workes , all boasting , are excluded , rom. . . and . . thirdly , the worke of a sound faith is twofold . . assent . . application . the former is a certeine and firme assent , whereby we set a seale vnto all the promises of the gospel , as most sure and certaine ; holding euen an angel accursed that should bring any other doctrine : and keeping sure the profession of our hope without wauering in full assurance of vnderstanding . for faith is no opinion or fancie , but hath in it a certaintie arising from the stedfastnes of the promise , and word of god. hence are all such exhortations , as that , . cor. . . stand fast in the faith . the latter worke of faith is application , whereby a man not onely assenteth that all the couenant of grace is true in it selfe , but also that it is true vnto him ; who therefore resteth and leaneth vpon it for his owne saluation , beeing assured so vndoubtedly at one time or other of his saluation , as if he were alreadie gathered vp among the saints . and this hand thus laying on christ vnto righteousnes , and applying christ with his merits vnto ones selfe in particular to saluation , is the forme of faith , or rather faith it selfe formed , and not any workes or charitie , as papists fondly dreame . and that this certaintie is of the nature of sound faith appeareth , because that modest , but graceles vncertaintie and doubting of the popish doctrine , is opposed vnto faith , and made a fruit of vnbeleefe , matth. . . oh thou of little faith , why doubtedst thou ? of abraham is said , rom. . that he doubted not , nor reasoned with himselfe , but was strengthned in faith , beeing fully assured . and what other reason is giuen , why the inheritance was not giuen by the law , which was impossible to be kept : but by the promises of grace , but that the promise might be sure to all the seede ? rom. . . or how could our peace with god continue our comfort , or last with vs , if we had no assurance of it , but still doubted of his loue ? let vs therefore alwaies take notice of this especiall worke of sound faith , which maketh the heart able to say with iob , i know my redeemer liueth : and with paul , who died for me , and gaue himselfe for mee . neither must the godly refuse to subscribe to the truth of this doctrine , because they neuer finde such constant and full assurance , which is not mooued with some doubting , and sometime exceedingly ouercast with grudgings of vnbeleefe , for by this reason they might aswell conclude that they neuer had faith : and it is no meruaile if faith and doubting be in one man , seeing they rise from two diuerse , yea contrarie principles , which cannot but be found in the best , euen spirit and flesh . if thou lookest by the eye of flesh , thou canst not but doubt of the truth of the promises , at least to thy selfe , in whom so little good appeareth : but open the eye of thy faith , which at length seeth clearely the saluation of god , chaseth away clouds of doubts and distrust , and giueth glorie vnto god. as he therefore that would deeme the orbe of the sunne to be greater then the earth , must deny his sence and yeeld to reason : so must the beleeuer renounce both sence and reason , and liue by his faith . fourthly , the fruits of a sound faith are , . inward : and these are all the parts of renewed holines in the soule , which cannot but accompany it : . pet. . . . ioyne with faith vertue , &c. for it worketh a through change in the whole man , by purifying the heart , inspiring a new spirituall life , raysing from dead workes , and causing to grow vp in holines and in the feare of god. it is as the heat in the bodie , the fountaine of life and heate , and as the roote of a tree , affording life , sappe , and quickning of grace to all the the parts of obedience , without which it is impossible to please god in any thing . . outward : such as are the true loue of god and man. for as it maketh vs the sonnes of god , so it causeth vs to carie our selues as children , desirous to please our father in all things , to performe vnto him all the parts of his worship publike , and priuate , to loue his word , to confesse his truth , though with the losse of our liues , to thinke of him , to speake of him , to delight in his presence and fellowship , and giue vp our selues wholly to obey him in his commandements and corrections . againe , it maketh vs to loue gods image in our brethren , and out of this loue issueth a desire and endeauour to helpe them heauenward , and care to performe all other offices of loue towards their outward man , their persons , their liues , their goods , their names , &c. these are the blessed fruits of that faith which is vnfained , . tim. . . which worketh by loue , gal. . . and thus haue we shewed the first point , wherein the nature of sound faith standeth . the second point is , why soundnes of faith is required rather of old men , beeing a grace which euery one , young aswell as old , must striue vnto ? answ. . because they haue had the vse of the word longer , and therefore their profit should be answerable to their meanes ; neither is this assurance and soundnes of faith attained at the first , but ariseth vpon a grounded knowledge , which for most part is not to be found in the younger sort . secondly , old men , which ought to be auncients in profession , and so haue more experience of gods waies and working , should shew forth the power of faith vnto others : and therein become as cleare patternes and presidents vnto them , and therefore whereas a lesser measure may be accepted in the younger ; yet for these to yeeld to doubting , to wauer in the truth , to be corrupt in iudgement , to sticke in extremitie , or faint in affliction , is a greater sinne and more hatefull vnto god , who more seuerely correcteth it in old men , who should be leaders vnto others , yea although they be deare otherwise vnto him . moses himselfe , if by doubting he shall dishonour god , shall be barred the good land for it . thirdly , their age and experience in all meetings , must haue the honour and place of speach , when the younger sort must either sit silent , or with elihu speake in their turne when they haue done : of them the younger expect solution of doubts , and difficulties , counsell in cases of conscience , and wise aduise out of their experience . now if they should be tainted with false opinions and dotages , or shake as ●eeds in the doctrine of faith and truth , they cannot but become hurtfull , and vnprofitable vnto such , whose eyes are vpon them , when they see them as inconstant in the faith , and as subiect to wauer and reele as thēselues , who in comparison are but newly planted . . their bodies & outward man waxeth weak , and beginneth to faile , and therefore they had more need labour for strength and soundnes in the inner man ; which is a reason not to be neglected , as presently we shall see . vse . all these reasons are direct against such as plead , that their years comming on them , they cannot conceiue , nor learne , nor remember , nor profit in religion as they are vrged in the ministerie ; their sences inward and outward serue them not , their vigour and quicknes is gone : but it is good for them to consider the hand of god vpon zacharie , luk. . . for making his age a meanes to weaken his faith , though in a farre more difficult case . doth not our apostle here vrge it as a cheife argument , that because they are old , therefore they must the rather be furnished with grace of knowledge , memorie , zeale , faith , loue , and patience ? and shall it goe for a good plea , that because they are old , therefore they shall be excused , if they cannot attaine vnto these , nor greatly force after them ? what a shame was it for nicodemus beeing an auncient and ruler in israel , to be ignorant in the point of regeneration , and therefore christ reprooued him , ioh. . and that was the sinne of the hebrews , when as for their time they ought to haue bin teachers , they were to seek in the principles of religion ; and were babes needing milke ; such is the sinne of babish old men , olde in yeares , children in vnderstanding . the third point , is the lesson which hence we are to learne ; namely , that euerie man must labour to recompence the decaie of nature , with increase of grace ; the weakenes of the bodie , with soundnesse of minde ; the failing of the outward man , with the fortifying of the inward . the wiseman wisheth timly to prepare against the inconueniences of old age , with the remembrance of god in the youth : how much more should olde men in the midst of their ruines and decaies , by this meanes repaire and fortifie themselues ? and the counsell is generall , that if the outward man perish , care must be had , that the inward be daily renewed . reas. . it is made a note of a true member of the church , to be more fresh , flourishing , and fruitfull in his age : when other men languish , decay , and are daily enfeebled , these trees of righteousnesse receiue new vigour and strength , not to flourish onely , but to be more fruitfull then euer . and whereas amongst men , those that see olde and decrepite age for want of naturall heate and moisture shriule and die away ; yet euen these same beeing true members of the church , hauing once the life of the sonne of god breathed into their soules , are neuer afterwards destitute of radicall heate and moysture : but renew their age as the eagle , and with their daies their strength . for christ is that sunne of righteousnesse , who once rising vpon a soule , is so farre from setting againe , that he is still rising euen vnto the perfect day of it ; and therefore necessarily supplieth it with moysture and heate of grace . and the promise is , that those that waite vpon the lord , shall renew their strength , they shall lift vp their wings , as the eagles , they shall runne and not be weary , they shall walke and not waxe fainte . secondly , the comfort of old age dependeth hereupon , the tedious and diseased daies of which , whosoeuer would comfortably passe , they must prouide themselues of this supplie . for who is it , that can say he hath pleasure in those daies , when for the darknes and miserie of them , the sunne , and the moone , and the starres seeme to fall from heauen ; vnto whom christ the sunne of righteousnesse hath not risen ; and vnto whose heart that bright morning starre hath not discouered his brightnes ? the least beame and glims of whose sauing grace , farre surpasseth the sunne in his strength . what comfort can be to him , whose strong men that keepe the house , that is , whose armes tremble for weaknes , and whose thighs bow themselues as too weake to beare the weight of the bodie ; vnlesse the lords arme and right hand become his strength , and as a staffe to leane vpon ? as he was to dauid , . sam. . . what ioy remaineth vnto him , whose age hath worne away most of his senses ; that now hath his eyes dim , as isaaks ; that with barzillai he cannot discerne between good and bad : he hath no tast in that he eateth and drinketh , he cannot heare any more the voice of singing men and women ? vnlesse he hath attained the eyes of faith , to see god in christ , and so with simeon he can behold his saluation ; vnlesse he find rellish and tast in the bread of life , vnlesse he can heare the sweet note of gods spirit consenting with his owne , that he is gods child , together with that sweet harmony of a good conscience kept before god and men in all things , which is heauenly musick vpon earth ? in a word , what solace or reioysing can be to him , who hath one foote in the graue , that seeth death so neere him , daily threatning him , and no way to escape him ; vnlesse herein also the spirit sustaine his infirmitie , by assuring him that christ is his life , who hath bereaued that serpent of his sting , poyson , and venome ; so as he shall doe him no more harme then helpe him towards his happines ? thirdly , why should not we thus prouide against that rainie day , and furnish our selues against the euill of it ? seeing the heathen were by nature taught to prouide for themselues such props of their age , as they thought would most bestead them , both for their vtilitie and delight ? there is no man that finding his eyes decaying , needeth to be vrged to prouide spectacles : nor he whose loynes faile him , to prepare him a staffe to leane vpon : and much more should grace teach euery christian , that when with dauid , through age or otherwise , he findeth his flesh fayling him , and his heart also , then to make the lord his hope , and his portion for euer . fourthly , the recompence of this dutie is beyond all our thoughts : seeing the blindnes of the bodie is made vp by the vision of the lord iesus , and god the father appeased in him ; bodily weakenesse supplyed by spirituall strength , corporal death abated , yea exchanged with heauenly life : all which not onely quell the feare of death approaching , but euen whet the desire of it : for if simeon seeing christ in his armes , praieth for his peaceable departure : if moses seeing the land of canaan from the toppe of mount nebo , could willingly submit himselfe to die : if the three famous patriarchs , who neuer sawe the promises accomplished to their owne persons , but a farre off promised to their posterities , could willingly die in faith : how much more shall they be able to wish their desolation , who by the eye of the faith shall behold that heauenly canaan , and that celestiall ierusalem , of which the other were but darke shadowes ? vse . this doctrine cries shame vpon many old men , that are as weake or weaker in soule then they be in bodie , farre more blind , more staggering , euery way more sensles , more dead : they perceiue their faces and eyes looke drooping to the earth , and yet their spirits neuer a whit more lifted vp vnto heauen : they see the world forsaking them as not able to cherish them any longer ; and yet cannot they be drawne to forsake the world : they cannot but behold the earth casting them off it , and making a way fot the next age their posteritie ; and yet they cast care away , and neuer prouide themselues of a continued citie . the eie of their bodie seeth how they are growne into yeares , and striken in age ; but the eye of their mindes see not the gray haires here and there vpon them , no more then eprhaims did . euerie man can see and say they are come euen to the period of their dayes , and yet no man can say , they are come to the beginnings of any true grace . thus although multitude of yeares should teach wisedome , vnderstanding , faith , application ; yet may young elihu truely obiect , to the reproach not of a fewe ; that olde age is not alwaies wise . further vrging of this point , although carried further in the deliuerie , i purposely omit . the lord graunt all of vs whome it concerneth to learne thus much as is said . in loue , ] this second vertue beseeming the elder sort not onely as olde men , but auncient christians , is brotherly loue , which casteth eie vnto all the duties of the second table , as faith principally to the duties of the former ; and most fitly ioined with faith , as being the inseparable companion of it , and such a marke as freeth it from imputation of deadnesse or vnsoundnesse . which vertue is inioyned euerie christian olde or young ; both because it is the newe commandement of christ : as also a note of a christian and true disciple of christ , ioh. . . and is besides the bond of vpright dealing in humane societie , without which men were little better then wolues or wilde beasts . but it is here rather commended to elder men , who in this vertue , as in the former , and following graces , must be more at the last , then at the first : and in whome this grace of loue must be proportionable vnto their faith : for this may not be an infant , if the former be of riper age ; but according to the proportion and growth of faith , must loue abound . and it must be obserued , that our apostle requireth not the vertue simply , or in remisse degree , or small measure ; but soundnesse in loue , in such a degree and measure as that age seemeth of it selfe to call for . now if we would knowe wherein the soundnesse of loue consisteth , it is then sound when it hath soundnesse , . in the ground . . order . . seate . . worke . . durance of it . first , the true ground of all the loue of the creature , is the loue of the creator ; all the loue of man must issue from the loue of god , and all duties of the second table must be performed in the first : neither ought any creature to be loued so farre as it is an enemie and hatefull to god the creator : psal. . i hate the wicked , that is , so farre as wicked , namly , their practises , not their persons . secondly , it must be sound in the order : which will appeare in two rules . . it must be in the greatest measure where is most grace , and shew it selfe most friendly and louing to them that loue , and are the friends of god. it must doe good vnto all , but especially the houshold of faith . the apostle commending the loue of the ephesians , which for the soundnes of it he sawe was praise worthie , he hence approoueth it , that it was towards all saints : and hence the apostle iohn gathereth a note that we are translated from death to life , if we loue the brethren . and herein we haue god himselfe going before vs in example , who respected the poore widowe of sarepta aboue all israel . now we shall descend fitly to this dutie by these staires . . by louing god simply for himselfe . . christ as man , the beloued of god , & the head of his church . . the church it selfe , the bodie of christ receiuing of his fulnes grace for grace : and . the particular members must rise vp higher in our affections , as the lord hath highlier honoured them with grace , and more expressely renewed his image vpon them . the second rule for the right order of sound loue is , that it must beginne at home , but may not there determine : the rule of the loue of our neighbour , christ hath made the loue of our selues , and as we are to prouide for our owne good first , and that according to the wisedome which the word teacheth ; first seeking the kingdome , the pearle , the treasure for our soules , and then these outward things for our outward man ; euen so are we to deriue this loue in this manner vnto the soules and bodies of others , according as they are nearer vs , or further off in the degrees of grace and nature . and here respect must be had , . to those of our own house , as to whom we are tyed either by the bond of marriage , who beeing one with vs , haue right to the same affection wherewith we loue our selues ; or of neere blood , as parents , children , or of dutie , as seruants : he that careth not for these , is worse then an infidel , and hath denied the faith . . he that careth for none but these is little better , for if loue bee sound within , it will be working outwardly . as . to such as are tyed by any bond of blood , or alliance , euen without the family . . to such as are in a perpetuall contract of friendship with vs , as was betweene dauid and ionathan , . sam. . . and christ had one who aboue the rest , was called the disciple whom iesus loued . . it must proceed on to strangers as men , and as those that may be heires of the same grace of life with vs , yea to the poore as well as to the rich , iam. . , . nay more , to our enemies , matth. . . loue your enemies : these are the degrees of sound loue . thirdly , this loue must be sound in the seate of it , and that must be the heart ; rom. . . let loue be without dissimulation : it must not be hypocritall , from the teeth outward or fawning , but loue must come from a pure heart : . ioh. . . let vs not loue in word and tongue , but in deede and truth . fourthly , it must be sound in the worke or action of it . . in preuenting the euill of the brethren , not suffering men to sinne . . in procuring their good . the apostle would haue experience of the naturalnesse of the loue of the corinths in their bountie and liberalitie towards the saints in want . for if any haue this worlds good , and shutteth his compassion from his brothers neede , how dwelleth the loue of god in him ? fiftly , it must be sound in the durance and lasting of it , prou. . . a friend loueth at all times : and here trie the soundnesse by these notes . . if in a milde and iust reprehension it breaketh not off . . if it hold in aduersitie , a brother is made for aduersitie , see act. . . . if it hold then when iniurie is offered , and occasions of breaking off , by vnkindnesse or hard measure : . cor. . . loue is not prouoked to anger , but suffereth all things . in these two latter it resembleth gods loue , which is both constant , and closest to a man in the day of his trouble , neither taketh it the forfeit of our daily prouocations . vse . by all this triall , both olde and young may see how farre they are from soundnesse in this grace , contenting themselues euen with a shadowe of it : for the most of mens loue is grounded either vpon receite or hope of benefit , or vpon flesh and fleshly respects , and is not begunne in nor for god , nor knit by the spirit of god : the least part of it is set vpon the saints that are vpon earth excelling in vertue : it generally determineth it selfe in selfe louing , and selfe seeking , not seeking the things of others , as well as their owne ; or not seeking and louing the soules of men , as well as their bodies ; or respecting persons , and not embracing the poore as well as the rich ; or not blessing their enemies as well as their friends : the most loue of men is a lip-loue , a semblance , a counterfeit , and fruitlesse loue , diuorsed from inward heartie affection : or else a vanishing and flitting loue , flinching in aduersitie when most neede is ; and readie vpon the least occasion to be ouercome with euill , and changed into bitter hatred : this crazie loue euerie where argueth a riuen and crackt faith ; such counterfeit loue is the daughter of counterfeit faith , and vnsoundnes of loue is a sure token of vnsoundnes of faith , and halting in religion . in patience : ] this third ornament of christian old age , is fitly by the spirit of god added to the two former , as the preseruatiue of both : most requisite vnto all christians . for seeing this vertue is nothing else , but a willing and constant suffering of hard and painefull things , for christianitie and honesties sake : and further , that affliction followeth the faithfull , who studie to testifie their loue of god in the loue of man , euen as the shadow followeth the bodie : necessarily must he that would hold out in christianitie , get this grace to beare off such calamities , as follow vpon the keeping of faith and good conscience . . no man can haue either of the former that wanteth this , for these three vertues are like the three graces which goe hand in hand , the former leading the latter , and this last laying hold on both the former : so as if any man would trie the soundnes of the former , he cannot better do it then by the sequele of the latter : the soundnes of faith discouereth it selfe in the soundnes of loue , and the soundnes of loue , in a sound patience : for as sound faith is louing , so sound loue is patient , and endureth all things , . cor. . . euery christian must after a speciall manner resemble god herein , who is a god of patience , yea patience it selfe . . euery christian must not onely possesse his soule by it ; but by faith and patience inherit all the promises of god : vpholding himselfe in his expectation , as the net is vpheld by the corke from sinking . but it is here especially commended to the practise of old men , for sundrie reasons . . because they of themselues are inclined to frowardnes , waywardnes , and are hard to please : and beeing compassed with so many infirmities as they be ( the age it selfe beeing a continuall disease ) were they not supported by christian patience , they might easily fall from their ground , giue place to the grudgings of murmuring against god , impatience of their weake and wearie condition , and so staine their profession , and make their liues more burthensome to themselues and others then they need : and therefore they are forewarned , that when their bodies grow impotent , their minds must not be suffered to grow impatient , but by the strength of this grace to represse such impotencie . . because beeing thus incident to many weaknesses , whereby they might disparage their age and profession , they must put on patience to heare christian aduise , admonition , and reprehension : and not as the maner of old men is , to storme and be enraged when they are put in mind of their weaknesses . . because that age seeing it selfe broken and crazie , is very willing to enioy peace and quiet , and consequently for most part readie inough to decline the crosse and persecution for the profession , which indeed is the glorious armes of a christian : it was therefore a very seasonable exhortation , especially in those troublesome times , to old professors , and auncient beleeuers , to prouide themselues of patience , that so they might not shrinke away in time of triall , to the preiudice of the profession of christ. . because they by reason of their longer exercise and experience , which is presumed in their age , should be well seene and practised in this grace : so as in their own troubles , they should not be discomfited , but say to themselues : well , this must be no newes to me , i haue seene a number of gods children afflicted , and i haue seene what end god hath giuen them ; nay i haue not onely obserued his faithfull and seasonable deliuerance of others , but my selfe haue swumme out of many deeps : and sure i am , i shall not sinke in this : nay rather i ought to lift vp the hands of others that hang down , and strengthen their weak knees , as one able to comfort others in affliction , by the comforts wherewith my selfe haue beene comforted of god. now for the soundnes of this grace here also vrged , it standeth especially in three things : . in a sure ground : . in sound fruites : . in the constant induring of it . . the right ground of all sound patience , is god himselfe . and this is so , when in any affliction either immediatly from god for triall or chastisment , or more mediate by man or other creatures gods instruments , the eye of faith turneth it selfe vpward , and causeth the afflicted soule to runne vnder the hand that smiteth : and is ( as the hebrew phrase is ) silent vnto god : examples of both these we haue in dauid , who conflicting with gods owne hand in his soule and bodie , held his tongue , and said nothing : and the reason is rendred , because thou didst it : and in that great affliction brought vpon him by shemei , he would not reuenge himselfe vpon shemei , because the lord had bidden shemei curse dauid . hezekiah receiuing a heauy sentence from god , said , the word of the lord was good . secondly , the sound fruits of patience are many , i will reckon fiue , which are the chiefe . . to entertaine crosses alike , and one kind of affliction as equally as another , not thinking it strange to fall into diuerse temptations , nor taking it to be in our owne power to chuse our owne rodds : for the lord cureth not all maladies with one plaister , neither tryeth the same man alwaies with the same triall . the sundrie kinds of trialls of the apostles , and how equally and patiently they carried themselues through them , see . cor. . . . our sauiours counsell aymed hereat ; aduising his followers to take vp his crosse daily : that is , to make account of , expect , and forecast one crosse or other ; and when they come , though they come euery day , nay sundry in euery day , they must be taken vp , and cherefully and christianly borne . the second fruit of sound pacience , is cheerefulnesse in affliction : heb. . . the saints suffered with ioy the spoyling of their goods : iames exhorteth the saints to count it exceeding ioy , when they fell into sundry temptations : and how paul tooke pleasure in infirmities , reproaches , necessities , persecutions , and anguish for christ , see . cor. . . if it be here asked , whether this be not too stoicall a precept for christians , who are commanded to weepe with them that weep , and take to heart publike , priuate , and personall calamities ? i answer , no christian may be sensles in affliction , neither can any affliction for the present be ioyous but grieuous : and yet these two are not contrarie , to mourne , and yet to reioyce in affliction ; because they are not both attributed to the same part , nor to the same cause : weepe we may according to the flesh , which is humbled ; and reioyce at the same time in the spirit , by gods spirit supported in affliction : againe , weep we may for the miserie considered in it selfe , and on our selues ; and yet at the same time reioyce in the sweet fruit and euent of it , both in regard of god , which is his glorie , and our selues , namely , the quiet fruite of righteousnesse . so the apostles , heb. . . and iames . my brethren , count it exceeding ioy — knowing that the trying of your faith , &c. that is , if ye cannot reioyce in the sence of affliction , yet you may in the vse of it , because it maketh to the triall of your faith , and encrease of your graces . as the husbandman all his plowing and sowing time , he hath nothing but his labour for his paines , he goeth our weeping , but carrieth with him a precious seed ; his reioysing lyeth in the fruits of his field and trauell ; in that he is sure he shall bring in his sheaues with ioy : and although he soweth in teares , yet he reapeth in ioy . the third fruit of sound patience , is thankefulnesse in affliction , . thess. . . in all things giue thankes . iobs practise is recommended in scripture for our imitation , who blessed the lord as well in taking away , as in giuing . we easily yeeld thankes to god for good things , and therefore we ought for afflictions , the which the lord seeth to be good for his children , and maketh them often both see and say so much , as dauid , psal. . it is good for me that i was afflicted , that i might learne , &c. the fourth fruit , is the expectation of gods deliuerance : . sam. . . it may be the lord will looke on mine affliction , and doe me good this day ; not making doubt ( for neither did dauid in generall ) but constantly cleauing to the promise , call vpon me in the day of trouble , and i will deliuer thee . prayer for deliuerance must be ioyned with this expectation of our deliuerance , not prescribing time , nor meanes , nor manner , much lesse vsing vnlawfull meanes : but reserue vnto the lord the glory of his wisedome , in ordering the whole matter , and circumstances of our deliuerance . the fifth fruit , is a totall resignation of a mans selfe to the will of god , and a voluntarie subiection vnto his good pleasure , who knoweth out of his wisedome what is the best , and out of his loue maketh euery present estate worke to the best to his children : example hereof we haue in dauid , . sam. . . behold here am i , let him doe as seemeth good in his eyes : yea euen if he should say , i haue no delight in thee . the third point wherein the soundnes of patience consisteth , is in the found durance and lasting of it . and indeed not euery patience and tollerance of euill is here meant , but such as implieth a delaie , and continuance vnder some weight or burthen ; nay the very word importeth so much , signifying as well perseuerance , as patience : neither is this sound patience a suffering only , but a long suffering , nor a patience , but a long patience , such as the husbandman waiteth withall vnto the haruest ; such as the prophets endured all hard measure by , such as our selues must possesse our soules by : and euery possession is of continuance ; such as maketh not hast , yea such as must waite vntill the comming of the lord. iames in the place alleadged , exhorteth to be patient till the comming of the lord : which is not meant of his last comming to iudgement , but of his particular executions beforehand for the deliuerie of his chosen , & the reuenge of their wrongs vpon their enemies . vse . all these notes let vs see the crazines of this grace in vs. it is no patience when men beare out crosses by stoutnes and stomacke : neither by a nature not so subiect to impatience : for here is not silence vnto god , disposing the crosse vnto them . so when men can buckle well enough with , and swimme out of one kind of crosse , which pincheth them not so much , but sinke in some other , when they must choose their rods and t●ialls , or else they are heartles and dead in the neast ; here is a crannie in their patience which will sinke their soules . some againe beare out their crosses , because they are yoked and coupled to them like two spaniels , which must goe together , because they cannot goe asunder , but without all willingnes or chearefulnes , but this is farre from christian patience , and is as we say , patience perforce . and lastly , when we cannot entertaine afflictions thankefully , as finding some goodnes and sweetnes in them ; when deliuerance is not expected from god , as by such who haue title in his promise ; when we desire to be at our owne hands , and will not stay his leisure , but hastily like infidels runne vnto indirect meanes , and sometime to sathan himselfe , in sorcerers & witches ; when we are so tugged with afflictions , as we hold not out , but are readie to giue vp all ; here is all vnsound , here men may not onely suspect , but conclude from vnsound patience , vnsoundnes of loue , of faith , and consequently the want of the truth in all their profession of religion . vers. . the elder women likewise that they be in such behauiour as becommeth holynesse , not false accusers , not giuen to much wine , but teachers of holy things . our apostle hauing taught how and what doctrine should be applyed to old men , he proceedeth now to make olde women matchable vnto them , and therefore he beginneth with the word likewise , which sheweth that the same vertues as formerly haue beene mentioned , are to be vrged vpon old age of both sexes : and who can denie sobrietie , wisdome , grauitie , soundnesse in faith , loue , and patience , to be as necessarie for auncient women as men ; whether we consider the same inconueniences of the same olde age lying vpon them , or the impotencie of their sexe in vndergoing them , which yet maketh the want of these vertues farre more miserable then in the other . and then he addeth some further duties fitted to their estate , which he doth . by prescribing such vertues as are seemely for their yeares : and . by prohibiting such vices as in all ages are wicked , but in theirs most vnseemely and scandalous . the duties are two . . an holy behauiour in themselues , in the first words of the verse . . a drawing on of others vnto holinesse and honestie , in the latter part of the verse and forward . the vices prohibited are two . . of slaundring or false accusing . . of intemperate desire or drinking of wine or strong drinkes : both which are contained in the middle of the verse . but we will speake of the words as they lie in the verse . but before we come vnto them , we may learne this lesson . doctr. in that wholesome doctrine must be taught and applyed vnto women as well as men ; note that no woman cannot without danger of damnation despise or neglect the ministerie of the word : they beeing as straightly bound vnto the meanes of saluation , and the apostle taketh double paines to teach them their duties . reas. . as saluation is one to all , so is there but one way to all : for as women must haue their names written in the booke of life , as well as men , that is , in the booke of gods election to life ; so must they be also added vnto the church as well as men ; seeing none are saued , who are not added vnto the church . now this addition to the church standeth not onely in an outward profession of the gospel , by which they are added to the visible church : for the foolish virgins made a great shewe for a time , but in vnfained conuersion and sanctification , whereby they are added vnto the invisible church . true it is , that women must be ioyned vnto the people of god , and therefore must participate , . in the word , which must be preached to euerie creature . paul preached to a company of women , among whom lydia was conuerted . . in the sacraments , and be both admitted into the church by baptisme , as cornelius , the iaylor , and all their housholds : as also strengthned in the church by the lords supper , in which they must remember the lords death vntill he come . but all this is not inough , yea nothing at all vnlesse they be first knit vnto god himselfe ; the bond of which coniunction is faith wrought in the heart by meanes of the word , and working in heart and life by loue to god and men . if then women must beleeue to saluation aswell as men ; the iaylor and all his houshold beleeued in god : nay if women must continue in faith to which saluation is tyed , and not to bearing of children ; then surely for women to despise the ministerie , which is the meanes of beginning , and continuing in faith , loue , and holinesse , is fearefully to despise fellowship with god , and life euerlasting . secondly , women must walke in as straight waies to heauen as men : sinne is as odious in eue as in adam ; vnder the same lawe are they borne , by the same lawe are they to be ruled in this life , and iudged in the life to come : the same pretious promises of life are made vnto them ; the same pretious faith must lay hold vpon them ; the same spirit must inhabitat them ; the same graces which accompanie saluation , must beautifie them . women must worship god as well as men : lydia , act. . . must feare god , act. . . the chiefe women not a fewe , must be disciples full of good works and almes to the saints , as dorcas : all or any of which graces , if elsewhere they can attaine or performe , then by the direction and institution of the word , we will giue them leaue to contemne it with the whole ministerie of it : but if this be the word of faith which we preach , the word of the kingdome , and if we haue the words of eternall life ; let them goe elsewhere , or by any other direction saue this , whether of naturall reason , fleshly wisedome , lewd custome , or what euer may perswade it , they shall surely faile of faith , of the kingdome , and of life eternall in the ende . obiect . but how often haue we heard popish or profane men alleadge to the contrarie : what should women minde the scripture , or meddle with religion ? what , haue they not huswiferie at home , haue they not children , seruants , and a calling to tend ? and how often doth our religion heare it selfe disgraced , in that it is embraced by women , who they say are simple , and easily seduced ? answ. to all which i answer , that if these wretches had prooued that women had no soules to loose or to saue , such gracelesse discourses were more easily to be admitted . . might not a man haue come vpon marie with the like interrogatories : why haue you nothing to doe , but to sit downe at christs feete , to heare words which concerne you not ? haue you no huswiferie to set your selfe about ? doe not you see you haue a great prophet to giue entertainment vnto ? doe you see your sister martha medling with such matters ? but if any had thus rebuked her , would christ haue recanted that which he had affirmed of her , that she had chosen the better part ; and if martha had done so too , would christ haue said that she had failed in the due regard of one thing , which was more necessarie then all that busines which shee encombred her selfe withall . . salomons mother requireth two things in a vertuous woman : one , the ouerseeing of the wayes of her familie : the other to open her mouth with wisedome , and haue the lawe of grace sitting vnder her lippes : without which latter , should a woman excell the life and death of some bruit beasts ? assuredly if the former were all , shee should liue and die a little more ciuilly , but neuer a whit more religiously then they . . it is so farre from being a iust reproach to the gospel that women professe it , that it is rather a note of the truth of it . god chooseth the weake and simple of the world , to confound and prouoke the wise and mightie : christ himselfe prouoked simon the pharisie by an example of loue , which a poore woman had shewed vpon him , farre beyond him : and thought it no disgrace that marie , out of whom he had cast . deuills , nor the noted harlot the woman at the well should follow him , and entertaine his profession : neither did his wisedome thinke it preiudiciall , or not beseeming the simplicitie of the gospel , to shew himselfe after his resurrection first to simple women , and to make them preachers of it euen to the disciples themselues . obiect . but women are to rest in their husbands instruction , and need not depend vpon the ministers mouth , . cor. . . let them aske their husbands at home . ans. the apostle there forbiddeth open and publike speach in the congregation : where if in the exercise of prophesiyng they had any doubts rising concerning the things handled ; they were not permitted to stand vp as the men were , either to teach , or aske questions ; but keepe silence for the time , and consult with their husbands at home for the resolution of their doubts : but this place taketh it for granted that they must resort to the church , and heare in the congregation , ver . . and pittifully should most women be taught , if they should content themselues with their husbands instruction . vse . . we see hence what to thinke of the popish doctrine , who will neither admit women nor men , but their learned licentiats to meddle with the scriptures , and least they should so doe , they shut them vp in an vnknowne tongue , an high wickednes against the commandement of christ to laiks and common men , ioh. . . search the scriptures : and the practise of the church and beleeuers in the old and new testament , deut. . . nehem. . . . act. . . . let no woman please her selfe that her husband goeth to church , and neglect the meanes her selfe ; for an vnbeleeuing wife may be sanctified by a beleeuing husband , but she shall neuer be saued but by her owne faith ; he sanctifieth her mariage , but not her person . . the husband may not suffer his wife to incurre such danger ; but if he loue her he must extend his loue to her soule and better part , seasonably giuing gentle admonitions and reproofes , if with martha , they grow heauy or careles of this dutie . . let no woman be discouraged , but incouraged rather in the powerfull profession of religion , and frequenting the exercises of it , of hearing and reading it , reuerent speaking and carefull practise of it ; imitating herein those good women who followed christ , and ministred vnto him of their substance . it is the modestie of women neuer to be ashamed to professe christ : and godly women haue many times become more zealous then men , and their sanctified affections haue vsually exceeded mens in strength and tendernes . and although the darknes of the world endure no manifest light in men , much lesse in women : yet christ and his word highly esteemeth the least appearance of grace in men , and much more in women : how carefull was christ to instruct , comfort , and reueale himselfe to the women that followed him ; honouring their profession of him in some things aboue his dearest disciples ? what a great and worthy praise was it , that priscilla as well as aquilla her husband , should take such a man as apollos home to instruct him in the waies of god ? and of how many women doth the apostle in his salutations giue more then common report of their loue and faithfulnes in the truth ? as goe no further then the romans : priscilla was ready for his life to laie downe her owne necke : marie bestowed much labour on the apostles : triphena , triphosa , and persis , laboured much in the lord. and the author to the hebrews after he had heaped vp a number of the fruits of faith in men and women , he commeth againe to commend the faith of sundrie women , who receiued their dead to life , alluding to the widow of sarepta , who had her sonne restored by elias his prayer , and the shunamite hers by elizeus . in a word , let all women seriously meditate , . that one thing is necessarie , euen to martha . . that all other things are vile in comparison of this one thing ; or if necessarie , it is but so farre as they helpe vnto it . . that all the diligence in the particular calling is accursed , if abstracted from diligence in this generall calling of christians . . all comforts will faile in time of distresse but this : isa. . . remember , lord , how i haue walked before thee in truth , and with a perfect heart . now we come to the behauiour of the elder women , which the apostle doth not in speciall prosecute , but in general would haue it wholly squared by this one rule , namely , whether it be such as becommeth holinesse : that is , whether it be a witnesse of the holynes of the heart , and such as adorneth the holy profession of christ. wherein we must consider , . that euerie christian must take out the same lesson here read , and that the holy ghost knowing all our diseases , directeth this counsell to elder women especially , that they might come to take knowledge of an excessiuely proud disposition in themselues , to offend against this precept , and the other particulars , farre aboue others . secondly , that the apostle holdeth it not sufficient for women outwardly and abroad , or for a start or fit , as in the church , market , or other places of meeting , to take vp a shewe of holy or demure behauiour , which many doe , who in priuate can be lasciuious , loose , and wanton enough : but by the word an inward habite , and constitution beseeming holinesse . for by this word phisitians properly expresse a constant state of bodie or health , or a sound constitution ; which from them is here translated to the minde , to betoken that a christian woman is still one and the same , and her holy behauiour the same , as well at one time , as an other ; in one place as an other , still bounding her selfe in all her carriage within the limits of holynesse ; neither doth she force her selfe hereunto , but it freely issueth frō an inward principle , which is an habit of holines . . that seeing the disposition of the inner man is principally manifest , . in the countenance . . in the speach . . in the apparell : therefore the behauiour may be tryed by these , whether it be according to holynesse or no. and for our better direction herein : first , the countenance ( vnder which is comprehended , the gate , gesture , and lookes ) is beseeming holynesse , . when it expresseth the inward humilitie of the heart ; the humble heart must set an humble looke and gesture . dauid when he would prooue the humilitie of his heart , saith , i haue no proud lookes . on the contrarie : the lord accusing the daughters of sion of pride , he prooueth it by the stretching out of their necks , and minsing of their feete . . when the countenance , gesture , lookes , testifie the chastitie of the minde : for chastitie must be seated as well in the countenance as in the heart , to dash all lightnesse . peter speaketh of eies full of adulterie , and the daughters of sion are charged with wandring eies : the children of the church must resemble their mother , who hath doues eyes , and is both beautifull and comely to allure her owne ; as also terrible to quell the purposes of vaine and wicked men . secondly , the speach which carrieth with it an holy comelinesse , is such as bewrayeth the wisedome , grace , and modestie of heart : as when a woman is wise to silence , as well as speach , especially where men are present : and in speach not pra●ling , like busie-bodies of other mens matters , nor vnsauourie , nor contending , nor audacious hardening the face to speake any thing : but opening her mouth with wisedome , with modestie , with conscience of the presence of womanly infirmitie , and neuer otherwise . quest. what no libertie , no not in our gossepings , and womanly meetings ? answ. no ; the apostle giueth no leaue at any time to lay aside this part of christian behauiour : there is no time wherein christian women professing holynes , may come so neare the guise of the harlot , who is described to be babling and loud : which were it well obserued , many that carrie away all the speach in meetings would be struck mute , not beeing able or willing one word thus ruled . thirdly , that apparell is fitted vnto this apostolicall rule , when by the outward ornament of the bodie , the inward beautie of the soule is expressed , called by the apostle , the hidden man of the heart . and this is , . when the matter of it is not stately or costly , which must be measured partly by the abilitie our selues haue , and partly by the condition of life which god hath set vs in : and partly by the sober and graue example of such as god hath sorted with vs in age , degree , and condition of life , whom we may not striue to exceed ; but euen in the matter of our apparell , our owne sobrietie , modestie , yea and frugalitie must be made apparant vnto others . . when the forme or fashion is not wanton , strange , curious , or odde , sauouring of pride , lightnes , vanitie , or singularitie , as when women will haue a fashion by themselues , contrarie to the common and comely fashion of others : all which is a disgrace to the profession , and the sinne of most women , whose behauiour expresseth little holynesse . vse . whereas many will not be perswaded , that we can giue them rules out of the word , for this or that guise , word , looke , fashion , &c. and require particular and expresse words of scripture , why we should dislike one fashion more then another , or approoue of one aboue another : we see hence we haue generall rules whereby euery particular is to be squared : as . cor. . . if it make to the glorie of god : phil. . . whatsoeuer things are true , honest , of good report : and here whatsoeuer is beseeming or vnbeseeming holines ; whereby the whole behauiour must be examined . not false accusers , ] well saith one , that a man of an euill tongue , is a beast in the forme of a man , himselfe is a serpent , and his tongue his sting ; but here the word teacheth vs that he is worse , euen a deuil in the shape of a man ; for by this one vice of the tongue , he so liuely resembleth the deuil , and plaieth his proper part , that he hath also his name put vpon him ▪ as the iewes were said to be of their father the deuill , because they did his worke . that this vice of false accusation , is the deuils worke , appeareth in that it was first practised by him : who be●ing from the beginning a deuil , that is , one that goeth betweene two with tales ▪ to cast betweene them bones of enmitie , spareth neither god nor man : god he accused vnto adam and eue ; and accused iob vnto god , and is called the accuser of the brethren : but yet it is not his alone , but hath euer since beene taken vp into the practise of his instruments , who haue their tongues set on fire of hell , where they shall be tormented . the nature of which sinne , that we may the better discouer , we must know that it is sundrie waies committed , especially fowre . . in charging men or women , in publike or priuate , to their face or behind their backs , with things which are false and vntrue : so dealt ziba with mephibosheth ; contrarie to true loue , which reioyseth in the truth . . there may be , and most vsually is , false accusing euen in relating true things , sundrie waies : as . by blasing secret infirmities , which loue would haue couered . . by aggrauating through vehemencie of words , facts , or speaches which may receiue a fauourable construction . thus doeg against ahimelec spake the truth , but with a wicked heart , insinuating treasonable intentions where were none : the storie sheweth the grieuous mischeife that came of that wickednes . so dealt amazia to the king against amos. and paul and silas preaching nothing but the truth , are brought to the gouerners , and exclaimed vpon , as men troubling the citie , preaching ordinances not lawfull to receiue , and teaching to worship god contrarie to law . . by changing the truth little or much , or adding vnto it . thus the false witnesses against christ added to his speach , i will , and , made with hands , and so peruerted his whole meaning . . by speaking that which we know to be truth , but on no good ground , no good manner , and to no good end . as in speaking of mens euills , beeing not called either by the magistrate , or by christian dutie of charitable admonition of the partie himselfe , or others : or not in loue and pittie , nor sorrow , but rather as reioysing in the falls ; or to no other end , but to fill vp our owne mouth with prattle , in traducing , disgracing , and bringing into contempt the person of our neighbour . thirdly , this sinne of false accusing , may be committed as well in silence , as in speach . as , . by concealing wholly . . by diminishing , which is a concealement in part . . by denying : . by deprauing truths , which may concerne the good of our neighbour ; especially when his name is called into question , or his estate . . when in our minds we accuse and iudge that done in vaine glorie , which is done in simplicitie , or in hypocrisie , or for commodity , or other sinister respects : thus are not only the most christian practises , but the whole profession of religion at this day traduced and disgraced . fourthly , we may commit this sinne aswell by others , as our selues ; and that either in beeing agents or patients in it . the former , by suborning false accusers and witnesses , as the iewes did against christ in the matter of his death and resurrection ; as also against steuen his first martyr . the latter , by receiuing false accusation : for as if there were no receiuers , there would be no theeues ; so would there be no informers ▪ and our commandement is , to driue away with an angrie countenance the slandring tongue , as the north wind driueth away the raine . now all these sinnes , with all other of this kind , must be auoided of euery man and woman , who would not be of that generation of monsters , which the wise man speaketh of , who in stead of tongues haue swords in their mouthes . and let euery christian consider , that expresse charge of god , leuit. . . thou shalt not walke about with tales among thy people : and . that whispering and backbiting , are reckned vp among the sinnes of those that are giuen vp to a reprobate sence , rom. . . but especially is this precept directed to women , because of the inclination of their sex aboue men hereunto : for the holy ghost well knowing our constitutions , most aptly armeth vs there where we lie most open and naked : hence women are forbidden to goe from house to house , as pratlers , and busie bodies , and they must not speake things vncomely . yea to olde women , . because their age increaseth the disease , by affoarding them more familiar accesse vnto places , where may be occasion of much speach , and giuing them more libertie and boldnesse , and place of speach ; when it becommeth the yonger women to be silent . . their example much hurteth the younger women , whom by their vaine iangling , and busie babling , they corrupt or poison , and occasionally robbe and bereaue them of their vaile of modestie , shamefastnes , and silence . . it is a great disgrace for their age , especially if they professe religion , that they who should be matrons and patterns of peaceablenes and amiable carriage , should become firebrands , incendiaries of families and societies : yea the deuills gunpowder & fire too , to blow vp a whole world of wickednes . the rules to auoid this sinne are : . looke to thine owne calling , and the necessarie duties of it , that so following thine owne plow , thou maist haue no leysure to entermeddle in other mens affaires : busie-bodies and pratlers are ioyned by the apostle . . beware of enuie , which is still hatching and inuenting euill : the saying is true , malice neuer spake well , but is suspitious , and deprauing the best persons and practises , and is one of the greatest enemies of truth , in which gods image cheifely consisteth . . learne to esteeme the good name of thy brother , the next thing to his life : considering the truth of that homely speach , that he that wanteth a good name , is halfe hanged : and there is great reason , that those who would haue their names tendred by others , should tender the good names of others ; doing as they would be done vnto , which is the golden rule of all equitie . . in receiuing reports , excuse parties absent as farre as well we can : as also facts done , so farre as they may be well interpreted : & where we cannot so do , to aduise the reporter to looke well vnto , and consider himselfe . not giuen to much wine , ] the greeke word signifieth such as are become seruants and vassalls to any thing ; that looke as a seruant is not his owne , but his masters , at whose command he must come and go , whose worke he must performe , and cannot chuse his owne businesse , and whose hardest tasks he must vndertake : euen so the apostle implyeth , that men and women there are who are not their owne , but wines ; that is , seruants to wine and strong drinke : at the command , at the call of it ; and haue it not in their power to vse as a seruant , but themselues are subdued vnder it . and what is here spoken of wine , may be fitly by synechdoche , referred to all daintines in meats and drinks , &c. as all inordinate desires of this kind are comprehended in that one phrase , to giue the heart to wine . now the sinne is disgracefull in euery man : for the commandement is generall , be not drunke with wine , wherein is excesse : and the woe is as generall against all such as are ouercome with wine ; and no drunkards shall enter into the kingdome of heauen . but in women , and old women it is besides the sinne , most filthy and shamefull . the very heathen accounted wine and strong drinke disagreeable from the nature of women , and therefore enacted lawes against their vse of it : but the word of god is not so rigorous , which giueth them as well as men , leaue to vse wine for their weaknes and often infirmitie ; yea sometimes for honest delight as well as for necessitie ; but alwaies moderately , for strength , and not for drunkennes , neuer tying their delight or desire vnto it , nor suffering themselues to be ouercome by it , for of whatsoeuer any is ouercome , to that he is in bondage . and the reasons why the apostle directed this precept vnto old women , seeme to be these . . it is not vnlike but that the women of those times , as they had like meetings vpon their necessarie and womanly occasions : so had they the like practises as now are in request in them : as much idle and busie chat , not a fewe needles drinkings and gossepings , wherein they much exceeded that to which their condition , or nature , and much lesse grace , called them vnto . the which meetings although some of them are necessarie , yet for women to be addicted vnto them , or excessiue in them in vnwarrantable speaches , drinkings , meriments , &c. sauoureth of darkenes , of the flesh , and is farre from beseeming women that professe the feare of god , and obedience or subiection to the word of god , which condemneth drinkings as well as drunkennes , which are fruits of an vnregenerate estate . and thus the apostle by this precept backeth the former , the due obseruance of which would cut off much false accusing in such meetings ; and in the neglect of it , it is impossible but that the tongue will be walking without his owne hedge , and wandring beyond the pale of it . the prouerbe is true : what euer is in , must out in the cups . agreeable to that holy prouerb of salomon : to whom are contentions ? to whome are stroakes , and wounds without cause ? euen to those that stay long at the wine : teaching vs , that the hands and tongues also of such lash on , strike & spare not , no not their dearest friends . . the moderation of the elder women should be an example to the yonger , as the next words import , & an hedge to containe them in compasse , from whom otherwise in such meetings some lightnesse might breake out . . for a matron to make shipwracke of shamefastnes , modestie , sobrietie , grauitie , and whatsoeuer else may be the grace of that sexe , and age , by giuing place to this one inordinate desire , what a grieuous sinne were it ? how many sinnes attend it ? euen so many as there be fearefull fruits and effects of drunkennes : as wandring eyes , lustfull lookes , tongues speaking lewd things , gestures , and actions , more seemely for bruit beasts then either women or christians . . besides the more publike scandall , if we consider the priuate damage of this sinne in women , we shall finde the apostle had reason sufficient to condemne it in them . for whereas the lord hath laide this dutie on the wise woman , to build vp her house , to regard the wayes of her familie , so as her diligence and labour should ( if not much increase ) yet at least preserue and saue that portion of maintenance her husband bringeth in , accordingly as his heart trusteth in her : this one sinne strips her of all fitnesse to gouerne the family , which for her goeth at sixes and seauens ( as we say ) it wasteth and consumeth the substance both priuately at home , and by calling in companions from abroad : and thus she sinfully wrongeth her family for the present , lodeth her husband with debts and dangers , and depriueth her children of that comfort which was meete should be reserued and laid vp for them . doctr. out of the word we may further note the follie of our corrupted nature , making vs readie to yeeld our selues slaues and seruants to the creatures , which by gods institution and ordinance should serue vs. and we yeeld vp our selues seruants vnto them diuerse wayes : as . in the immoderate desire of getting them vnto vs ; when men men will be rich , and hasten so to be , when they will fare deliciously , goe sumptuously , dwell stately , which to compasse they will become base seruants to any man , any sinne , or any drudgerie for a time . . when in holding them , the mindes and affections of men dwell in the delight of them , as when the abundance , varietie , goodnesse , sweetnesse , and pleasure of meates , drinkes , pastime , merie companie , gorgeous apparell , faire buildings , drawe downe the heart , make it drunke with sensualitie , and forgetfull of god. thus the lord chargeth his people : when thou wast in prosperitie thou saidst , i will not heare : this hath beene thy manner from thy youth : for now the heart is held as in chaines , and hath it not in the power to turne it selfe to any other truer delight . . when a man hath it not in his power to forsake or part with them : when of all that he is owner of , he is not the master of any small part to employ to any good vse , or in any worke of christian charitie and liberalitie . and numbers are such base drudges to their wealth , as they will as soone part with their vnprofitable liues , as in the forgoing of a small and trifling commoditie , testifie any fruit of faith and thankefulnesse to god the giuer , or of loue and mercie vnto men , whom he hath made receiuers : but they wast away their daies , and vanish away themselues as though they were not , in adding and increasing of wealth by any meanes , as if they were borne to make their heires happie by their owne going to the deuil , as the common speach is . . when they are as fetters and clogges from the performance of good duties , vnfitting men to the duties of their generall and speciall calling , whereunto they were ordained to make vs fit and seruiceable . thus men loose their libertie . vse . to resolue of the practise of these precepts . . to vse the world as not vsing it , neither growing proud in the smiles , nor too much depressed in the frowning of it . . so to take our parts of our lawfull liberties , as that we be neuer brought vnder the power of any thing : vnder the pretence of libertie in the creatures , we may not become slauish vnto them , but carrie an equall minde both to want and abound . . to avoid all occasions whereby vnawares we might be drawne vnder their power , as looking at the wine in the cup , for hereby thirst will follow drunkennes ; so of daintinesse , softnes , riotous and spend thrift companie , for by such meanes and examples , the heart becomes wholly diuorced from god , and glewed vnto the creatures . but teachers of honest things , ] it will be here asked , how standeth this with that in . tim. . . . let the woman learne , and i permit not a woman to teach . answ. the apostle there speaketh of the order and comlines of publike ecclesiasticall assemblies , wherein they were not allowed to take vpon them any power or function of teaching , for the reasons propounded , which are three . . from their condition , which is to be obedient vnto man , and therefore in mens presence must not vsurpe the authoritie of teachers , but content themselues with the place of schollers , in all mixt assemblies of men and women . . their function , which is to serue men : for adam was first created , and eue for adam ; and not to exercise any function ouer them . . from the weakenes of their sexe , which lieth more open to satans seducement ; for adam was not deceiued first , but eue. it is not fit that any such function of teaching should be committed vnto them ; seeing eue in innocencie taking vpon her to teach adam , was so easily preuailed against : and the apostle expresseth this his owne sense , . cor. . . where from the same ground of the womans subiection vnto man , he saith , let your women keepe silence in the churches . as for the examples of deborah , and huldas , who were prophetesses in the church , they beeing extraordinarie , make nothing against this rule of paul , nor for that pepuzian heresie , for womens teaching in the church , nor that popish heresie of midwiues baptizing of infants in case of necessitie , as they call it . neither doth this place written by the same spirit and penne crosse the former , seeing it speaketh of priuate teaching and instructing the family at home , especially her children and maidseruants ; so the text it selfe seemeth to restrain them , pointing them out their auditors ; namely , young women in the next verse ; and the lectures they are to fit vnto them ; the most or all of which are priuate duties , and the ende to make the younger women wise vnto all godly conuersation ; namely , both those within the family , and those that are without , so farre forth as they shal be occasionally called to instruct them , both by christian speach and example . now that this dutie belongeth vnto matrons , it will appeare , if we consider them , . as christian women . . as superiours in the family . for the former : it is not sufficient that a christian woman liue vprightly and vnblameably in her selfe , vnlesse she also endeauour to driue or drawe the younger women to the like godly course . for . euerie christian must gather with christ , and he or she that gathereth not scattereth : whence are all those exhortations , thou beeing conuerted , strengthen thy brethren : obserue one an other , admonish , and prouoke one another to loue and good workes . . the rule of speach for all christians is , that for the matter it be good , that is , of good things : and for the vse , that it tend to edifie : and who but elder christian women should proceede in this duty ? . from the obseruation of this rule , the godly are described to be such , as whose lips feede many , and they speake pleasant words , which are health to the bones , and sweetenes to the soule , their tongues are trees of life , vtter wisedome , talke of iudgement , of high matters , &c. and that women should not thinke that they are exempted from all this qualification of their speach , salomon ascribeth it in speciall to a vertuous woman , that she openeth her mouth with wisedome , and the law of grace is vnder her lips ; answerable to this text , which requireth that she be a teacher of honest things . as for the latter , this dutie of teaching honest things , belongeth vnto them as gouernours of their family : wherein salomons mother is a notable president , who instructed her sonne , what my sonne ? and what the sonne of my wombe ? &c. and timothies mother , and grandmother lois , who acquainted him with the scriptures from a child : and what else proued these , but rare men , full of grace and pietie ? vse . . this reprooueth such as neither are able , nor willing to call on others vnto the practise of christian and honest duties , the knowledge of god seateth not in their hearts , nor the law of grace in their lips . . others are teachers , but of dishonest things , their mouthes are euer open , but like the open vessells , which in the law were accounted vncleane ; nothing but idle and lewd speach , nothing but impertinent or detracting speach proceedeth out of them : all kind of language fitteth their mouthes , but that which befitteth holines and honestie : such as whose yeares calleth for grauitie and gracious sauorie speach , euen in the presence of younger women , are safe if they can chat away much time , in ripping vp the loosenes of their young and wanton daies ; or the faults of this or that man or woman : this is their table talk , this is the speach wherewith they season the young and tender yeares of their children , the which these new vessells easily and long after reteine , who for most part by their gracelesse courses , repaie their mothers barrennesse of gracious speach : other speach then this , if ●auouring of grace and pietie , let it be offered , it is as welcome as smoke to their eies . vse . . how much more is the master of the family , bound to the trayning vp of this familie in holy and honest things ? for the wife must herein onely helpe forward his paines . the lord wisheth the fathers to laie vp the memorie of his great workes , for the instruction of their children : and the master was the prophet in the house : and accordingly the children after them could say , we haue heard our fathers say thus and thus : their bookes were their fathers mouthes . but how carelesly is this great dutie neglected of most men ; that many children may say truely , we haue heard our fathers sweare , & curse , and lie , & backbite , & slander : but seldome or neuer haue they declared vnto vs the great things which the lord hath done for vs ; seldome or neuer haue they become teachers of holy or honest things vnto vs , either in their word or conuersation . vers. . that they may instruct the younger women to be sober minded , that they loue their husbands , that they loue their children : . that they be discreete , chast , keeping at home , good , and subiect vnto their husbands , that the word of god be not euill spoken of . it beeing required that the elder women should be teachers of honest things ; the apostle in these two verses , doth these three things . . he sheweth who be their schollers , namely the younger women : as also the lecture they are to read vnto them , namely sober mindednesse : that is , by their counsell , and example , frame them to become wise in the performance of all the duties of their seuerall places : for the greeke word , howsoeuer it seemeth at the first sight , to expresse one only vertue ; yet is it to be extended to the generall information of them vnto moderation , prouidence , modestie , faithfulnes , diligence , and euery other vertue sutable to their age and condition of life . for it is most properly and vsually ascribed vnto schoolemasters , who haue youth committed vnto them to be instituted in all discipline and instruction : whence the whole information of youth , and that generall education which they receiue from masters or tutors , is by the best humane writer vpon that argument expressed by this same word . secondly , he taketh occasion hence to enter into more particular description of such vertues , as should cause the faces of the younger women to shine : and these be seauen in number , . loue of their husbands . . loue of their children . . temperance . . chastitie . . home keeping . . goodnesse . . subiection , or obedience vnto their husbands . thirdly , he enforceth the necessary practise of all these duties , by a disparate argument ; namely , the reproach and blasphemy , which otherwise in defect of them , will redound vnto the word of god : of which three points we are to speake in order . out of the first of which , we learne , doctr. what must be the fruit of the elder womens carriage and speach ; namely the making of the younger wise , in the generall wisedome of godlines and honestie . euery practise , and euery speach of theirs , ought to be either a precept or example of wholsome instruction , prov. . . the vertuous woman openeth her mouth in wisedome : the fruit of her lips yeeldeth instruction , and her life is a shining lampe : which doctrine as it is cleare both here , and elsewhere in the scriptures ; so is it of exceeding profitable vse . . to older women , to teach them warines in all their words , and behauiours , and looke to their carriage both abroad and at home , as well within their owne houses , as the house of god , whose eyes are euery where beholding the good and the badde ; euen in the denne with daniel ▪ and the dungeon with ioseph : that they may walke wisely euen in the midst of their houses ; so setting themselues coppies of religious conuersation to those ouer whom they are set : fasting , praying , reading , instructing in priuate ; in which priuate duties they shall meete perhappes with much more comfort , although publike duties be more powerfull : that in all common actions also of life , they may bring them to this touch , whether they will instruct others in wisedome or no. by which triall ( if vnpartiall ) not a few shall find their behauiours and speaches fitted to traine the younger sort to prattle , and plaie the busie bodies , to scoffe , to quip , raile , heartburne their betters : to instruct them to become as bold in behauiour , as souldiers ; to court it like curtezans ; and at the best to fill their heads with old fables , and follies ; which corrupt minds , and breed to more vngodlines : whereas they ought in these yeares to account all that time of their life lost , wherein the younger sort gathereth not some vertue or good from them . and although this lesson especially be directed to elder women , yet is it profitably to be extended vnto all christians , of what sex or age soeuer : euery of whom ought to sanctifie their speaches , and actions by the word , and by prayer , if euer they would attaine this high point of christianitie , of becomming shining lights , and promoters of the glorie and kingdome of god , aswell in others as in themselues : not speaking or performing any thing vnwarrantably , rashly , or carelesly ; or without this aime and end set as a white before their eye , namely , the edifying of themselues , and others : . cor. . . . whereas it is commonly , but inconsideratly , thought to be only a ministeriall dutie , to make men and women wise vnto saluation ; we see hence the contrarie , that it belongeth not only to other men , but euen to women also , but with this difference and reseruation , that the mininistry and ministers are appointed the ordinarie , principall , and publike meanes of begetting and preseruing men and women vnto god ; but this more priuate and common instruction is appointed for the encrease , and strengthning in that grace giuen . againe , the minister like a good master builder , is to laie the foundation : and the rest of the people are like labourers , bring filling to the worke , and house of god , and may not depart from his precepts and directions : and therefore iude exhorteth the saints , to edifie one another in their most holy faith . let not women therefore be ashamed thus to labour with the ministers in the gospel , no more then those holy women which laboured with paul : nay rather , because it is a good note , that their names are written in the booke of life : let them be incouraged vnto this holy precedencie , and testification of christianitie in euery word , action , and behauiour : neither let them make daintie , fearing that in these corrupted daies , none will be hastie to follow their right ordered steppes ; for seeing this is the ordinance of god , appointed to this end and vse , it shall prosper to the same purpose in such as whom the lord hath any delight in , to build them vp further ; when they shall heare the gracious speaches of their lippes , and see the grace of their liues ; and as for others , let them at their perill neglect their owne duties , yet shall it not be without vse in them also , as not without comfort to their owne soules in the day of the lord. that they loue their husbands , ] now our apostle teacheth younger women , how they should carie themselues in their familes , and propoundeth many marriage vertues , which ought to discouer themselues in all women , called vnto that estate , and in younger women are speciall ornaments ; whose loue , modestie , chastitie , humilitie , and subiection , should be as the vailes of their heads , and as the chaine and garland of their necks . the first of these is loue , challenging rightly the first place , because it is the leader of all the rest , and the cheifest of them , easily drawing the other after . this loue must be set vpon two obiects . . their husbands . . their children : for this is such an affection , as is to be set vpon their owne proprieties , and not any besides . obiect . but this may seeme a needelesse precept , for is it not naturall for women to loue their husbands and children ? or can a woman ●ate her owne flesh : can the members but loue the head ? or can any monster of women so farre loose naturall instinct , as to forget the fruit of her wombe : salomon commanding the child to be diuided , knew out of his wisedome , that nature could not but worke , and bewray it selfe in one of the parties . answ. many by gods iust iudgement , and their owne corruption , are become without naturall affection , whome this precept taketh hold vpon . . the best nature of all if it be not extinguished as in the former , yet is greatly corrupted , and can produce nothing pleasing to god : and therefore hath the lord bound women to this affection of loue , by a surer and straighter bond then that of corrupted nature ▪ hauing by his owne commandement laid it vpon them as a calling to walke in ; that the performance of it might be an obedience of faith , and not a worke of naturall instinct , a dutie of conscience as well as of affection . . though the ground of this affection be nature , which can teach a woman to loue her husband , & children ; yet nature cannot teach either the right manner , or measure of this loue ; this is left to be ordered by the word . nature can loue naturally , that is , fleshly and corruptly , but not holily . nature either commeth short , or exceedeth the due measure of loue : from whence are kindled the sparkles and flames of suspitions , ielousies betweene husband and wife ; and much miscarriage betweene parents and children , when parents in the educating of children separate faith and loue , both which the apostle requireth , . tim. . . but the word both ruleth , manageth , and raungeth this affection in such confines , as cause it to be euerie way louely , as alwaies to be lasting . for the former of these , that a woman should loue her husband , yea embrace him with such a loue as surpasseth all other , euen to the forgetting of her owne people , her fathers house , yea her owne selfe in comparison of him ; besides the commandement of god , there is great reason . . the commandement is often repeated in the booke of god , and is enlarged and inforced , in ep. . . . where the wife is commanded to loue & embrace her husband , as the church doth christ himselfe : how is that ? look in the canticles , through all which holy song , the church neuer speaketh of christ , but breaketh into the expressing of her most feruent loue ; neuer mentioneth him without the titles bewraying her most entire and inward loue ; calling him her loue , her welbeloued , him whom her soule loued , him who was more then other welbeloueds , the chiefe of tenne thousand : him who could not be out of her sight , but she was sicke of loue after him : here is a glasse set before all women , and a direction how to esteeme of their husbands . . the reasons are sundrie : i will onely note three . first , because of that straight vnion betweene them , they beeing no more two but one ▪ and one in diuerse regards . . in respect of the womans originall : the lord consulting to build vp adam a fit helpe to ioyne in marriage with him , did not thinke good in his wisedome to frame her of any matter diuerse from adam himselfe , but tooke a part of himselfe to make her of ; not of his head , as if she should be a superiour , nor of his feet , as to become an vnderling , not of his hand , as to be a meere seruant , but of one of his ribbes , to lay her againe in his owne bosome : hereby signifying to adam , that his wife was no other then a peice of himselfe , and that he was to embrace her as a branch springing from himselfe , and shee him as her roote and stocke , receiuing vnder god her originall , life , and beeing it selfe from him . . they two are one in all lawe of god and man ; god making the match in heauen , and finishing it betweene them by men on earth , pronounceth that they are no more twaine but one flesh : and humane lawes account them but one person . now shall god , and all other men account them but one , and shall themselues by beeing diuided in affection remaine two ? . they are one by their mutuall consent , nay , deliberate choise and election ; and by the consent of such as it belonged to weight and obserue whether god gaue the one to the other : and also by their publike promise and couenant before god and his congregation ; and therefore ought to preserue this bond of vnitie , and be farre from forsaking the couenant of their god. . one actually , by comming into one family , one manner of liuing for bed and board : participating in welfare or woe , but especially by becomming one bodie , and one flesh as moses speaketh . . one by propagation , both of them ( through gods blessing ) affoarding one common matter , for the bringing of children , which are the principall pawnes of their loue . from all which i conclude the first reason , that if euerie man loue humanitie in euery man , if one countriman can loue another , although otherwise strangers ; if neighbour can loue neighbour , because he is so : if kindred can affect their kindred , although further off : how should such a bond as this ( which herein passeth all the other , that it onely can make two one in person , and not onely one in affection as the other ) be preserued inuiolable on both parts for their mutuall comfort ? and this is the verie reason of the spirit of god , mal. . . god made but one , and why , not because he wanted spirit to haue inspired a world of wiues for adam ; but because he respected an holy seede : inferring the same conclusion which is as strong in the one sexe as the other ; wherefore let no man transgresse against the wife of his youth . secondly , this affection of loue is due to the husband from the wife , as he is the head and foundation of the family , and vpholder of it : and consequently in speciall sort the vaile of her eyes , her protector and couer from all those who would offer her wrong : and as he spreads his wing ouer her , so she hath betaken her selfe to be called by his name , she partaketh of all his honour and aduancement , of his gaines and income : and could not raise her selfe , but ( as a vine ) creepe disgracefully as on the ground , were she no● by him propped and suported : in all which regards and many moe , it is as little as he can expect , or she performe in way of thankefulnesse , to embrace him with such tendernesse of loue and inward affection , as neuer findeth it selfe sufficiently satisfied with requitalls . thirdly , the loue of the husband is a notable preseruatiue of gods worship in the family , without which praiers must needs be interrupted ; as also of her owne peace and comfort of her life , of his and her chastitie and purenes of bodie and of spirit . it is noted of isaac , that he loued rebeccah dearely , and this was a speciall preseruatiue , that he fell not to polygamie , or concubines , as the most of the patriarks did : and on the contrarie , the want of loue to ones proper companion , whether man or woman , is the first breach of the couenant , and bringeth into the bosome of some stranger , to the ruine of the whole family . in a word , let this affection be wanting , all other duties will either be not performed , or els for fashion , or for a while , but not constantly . vse . . to reprooue many women , who thinke it enough that they looke well to their houshold affaires , and so become good huswiues , although they take litle more delight in their husbands then in other men , against whom they can soone breake into sullennesse , anger , and wrath , and shewe such distemper as if they were borne in some angrie houre : whereas they ought to possesse inwardly an honest and proper delight in them , and outwardly shewe and expresse it , that the husband may requite their loue with loue proportionable backe againe . . whereas many which loue their husbands doe it sinnefully and immeasurably , it is meete to lay vp some rules for the wel doing of such a dutie . . to begin loue not as the most at the man , or in the flesh ; but in god and for god ; acknowledging the necessitie of the dutie , because god hath commanded it : for if it be of conscience , it will be lasting , it will suffer nothing against god , and will encounter against all occasions , which would worke change of affection . secondly , loue his soule first and principally , both hindring sinne in him , as pilates wife although an heathen womā , wished her husband to haue nothing to do against christ as also in wisedom prouoking him to good duties , whether publik in the assemblies , or priuate in the family , as reading , prayer , catechising , and such like ; watching her seasons , and best aduantages vnto both these : contarie to the practise of many iesabels , who though there be no neede to spurre free horses , yet are powerfull enough to perswade and worke them to vngodlines . thirdly , this loue must be testified to his outward estate and person . . in her cheerefull behauiour at all times , out of sicknesse or other afflictions , which call vnto humilitie and mourning , which opposeth it selfe to the ordinarie sullennes of a number . . in her wise obseruing his disposition , and inclination , that she may in all things frame her selfe to please him , so farre as without sinne she may ; in wise passing by , and couering his infirmities , and bearing his burthen : the discouerie of which vnto others , and taking vantage of which against himselfe , were both to disease her selfe , and vncouer her owne nakednes : and further , in a wise pacifying of his displeasure , not growing impatient by his impatience , but rather by meeknes of spirit cast milke into his flame , and be as dauids harpe to appease sauls furie . . in her carefull diligence to prepare him outward comforts in sicknes and health , and that in due season : wicked iesabell comforted her husband in his sicknesse , ieroboams wife as wicked as he and she were , yet sought out for his health : see the same dutie in a better patterne of rebecca , who prouided for isaak such meate as hee loued . . in warie circumspection , if god giue her to see more then her husband , with the least preiudice towards him , to turne away , and hinder whatsoeuer would be dangerous to their good estate , and welfare ; thus abigail saued nabal , and micol dauid . . in louing , and to her abilitie , liberall entertainement of her husbands kindred and freinds , as ruth did to the freinds of her dead husband . in these things standeth the true loue of the wife towards the husband , all which she oweth him , be he a foole , a froward nabal , or whatsoeuer else ; nothing can loose her from these duties which dissolueth not the marriage bond . now although this text speaketh nothing expressely of the husbands dutie , yet may not the husband thinke himselfe lawles , or to expect the payment of these duties , and liue as he list . for not only other places of our apostle bind him as straite as this doth the wife ; but euen this place secretly putteth him in minde of his dutie , both because he is the fountaine of all marriage duties ( as of marriage it selfe ) as also in that all these offices of loue in the wife , should be a consequent of his loue , yea a thankfull returne of loue for loue ; for so is the loue of the church towards christ. we will therefore in few words shew ( although not so directly laid downe in the text ) wherein the husbands loue must bewray it selfe towards his wife , that so he may the more iustly require the duties from her . and he must expresse it fowre waies . first , by instructing her , and seeking to haue the seed of sauing knowledge sowne in her heart ; dwelling with her as a man of knowledge . secondly , by protecting her from danger , as dauid rescued his two wiues , ahinoam and abigail . thirdly , by cherishing her : . her bodie , prouiding necessaries for her , allowing her all needfull , honest , yea and delightfull comforts so farre as their estates will suffer : and this freely and liberally out of his loue which is bountifull : for in a naballs hand or heart as drie as flint , is iust suspition of want of loue . shee may looke to be iudged nearer then a child , and yet no father but will prouide necessaries before his child shall need to aske or begge the same of him . . her soule , and in it what grace of saluation he espieth ; so as she may see he reioyseth in it , and her for it , in that she is thereby testified an heire of the grace of life . . the gifts of her mind , obseruing what gifts of gouerment , wisedome , and experience god hath giuen her , and employ them , that hereby she may see , she is not onely not despised , but also incouraged , when she findeth the heart of her husband trusting in her . fourthly , by honouring her . as , . esteeming her his fellow and companion : . tolerating her infirmities , and bearing with her as the weaker vessell , . pet. . . for it is a mans glorie to passe by infirmities ; couering all her infirmities , as christ couereth all his churches : but yet with all patience and seasonablenesse , curing so many as he can . . suffering himselfe sometimes to be perswaded by her , that she may see his good respect of her . abraham must sometimes heare sarah . the want of which wise and holy carriage in many husbands , pulleth by force vndutifulnesse on the wife , when she cannot see the image of gods glorie and wisedome , shine in his gouernment of her , who should be her patterne and glasse , but he looseth his authoritie by vndiscreete and childish behauiour : he diminisheth her loue , by froward , teastie , hard , or niggardly vsage of her ; so as it is iust vpon him , that he be drawne into contempt , and to haue the comfort of his marriage withdrawne , although it be vniust that the wife should neglect any part of her dutie , because the husband doth a great part of his . that they loue their children , ] these words commendeth not vnto mothers a bare affection of loue towards their children , wherein many are excessiue , and too to foolishly with the ape kill and spoile many of their young ones , with their ouer-kind clasping and cockering of them ; but he requireth some maine duties of loue to be performed towards them , wherein mothers must walke as in the cheife duties of their speciall calling ; neither are the most of these duties so proper to them , as that the husband hath no stroke in them ; but are commended to women the rather , because while children be young , it is their proper employment , to be about them , and among them within the house , whilest the fathers occasions for most part call him abroad . the first of these duties of motherly loue , is to nurse her child her selfe , except health and strength suffer not , or else some iust and weighty cause , which in the court of conscience will be warranted , do hinder . a dutie howsoeuer vnnaturally neglected by many of the richer sort ( for this disease of drie breasts is somewhat a kin to the gowte , for the one is of rich men , the other of rich women ; neither of the poore ones for most part ) yet it is most kindly in the mother , most prosperous to the babe , and the refusall of it very preiudiciall to both : besides , if nature in euery bruit beast cannot crie lowd inough in some mothers eares , grace in the presidents of the godliest women we euer heard of , calleth for it . sarah hauing a promise of a sonne , said , who would haue thought that euer sarah should haue giuen sucke : it was taken for granted in those daies , that she that bare a child , should also giue it sucke , and so did sarah although her age might iustly haue required dispensation . who was nurse to samuel , but his owne mother ? and when the lord would chuse a nurse for moses , the greatest prophet that euer was , whom did he deliuer him vnto rather then his owne mother ? who did giue sucke vnto christ , but his owne mother ? looke whose wombe bare him , her pappes gaue him sucke . and what kind of women were they , whom the apostle would chuse into office in the church , but such as among other notes of diligence , honestie , and grace , had giuen sucke to their owne children ? . tim. . . let women consider seriously not onely how vnnaturall , but how vngodly a practise it is , without iust ground , on idle pretenses to depart from the steppes of these holy women , thrusting forth their children sometimes to such , as by whose negligence they are brought short home ; and sometimes ( which is worse ) to such who ought neither to giue milke , nor yet liue by the law of god , i meane such as by dishonestie haue filled their breasts : but to whomsoeuer , they come short of that loue which euen the bruite creatures cary to their young . secondly , seeing the vnreasonable creatures can and doe performe this office of loue , there must needs be more required in the loue of mothers toward their children : the second dutie therefore of motherly loue is , by instruction to frame them vp to godlines : and this two waies , . by deliuering them precepts of pietie , so soone as they can conceiue them , that if it were possible they might sucke in with the milke , principles of grace and godlinesse . salomon wisheth the parent to teach a child , while he is a child in the trade of his way : and least mothers should turne off this dutie to the father , as beeing his , we reade of a bundle of instructions collected together which salomons mother taught him , prov. . . that it is a fruite of loue in parents , see prov. . . . and the recompence of eunica her timely teaching of timothie her sonne , appeareth in the commendations which paul giueth of him euery where . . by becomming examples to them of godlinesse , and pietie , carefull what speach , gesture , behauiour , passe from them in the presence of their children , which if it be sober , and religious , it fashioneth their behauiour accordingly : or if otherwise , it soone and suddenly corrupteth them , as we see the loosenes of many parents , fearefully reuenged and visibly vpon their children . thirdly , the third office of true motherly loue , is seasonable and mercifull correction : prou. . . wherein two extreames are to be auoided . . too much indulgence , for that is a cruell loue in the euent ; a child let alone to himselfe ( saith salomon ) maketh his mother ashamed , and maketh the father smart often , as hely , and bringeth himselfe to ruine : it is noted a cause of adoniahs ruine and fall , that his father would not displease him from his childhood : that this is a fruite of parentlike loue , see leuit. . . thou shalt not hate him , to let sinne be vpon him : and prou. . . he that spareth the rodde hateth his child , but he that loueth him chasteneth him betime . . take heede of crueltie and too much seueritie , which may prouoke their children : both parents must beware of abusing their authoritie , either to vniust commands , or by vnseemely reproaches and contumelies ; or else by vniust and immoderate stripes : by all which meanes children , whom louing meanes might perhaps haue reclaimed , are both exasperated and alienated from the parent ; and hardened also and made desperate in bad courses . the fruite appeare●h in good ionathan , whom saul euerie way prouoked . . none must bring his deare and innocent friend dauid to be slaine but he , there was a most vniust commandement . . he vniustly reuiled him , calling him the sonne of an whoore . . he wanted of his will that he slewe him not , for he threwe his speare at him ; and then the text saith , that he arose and went his way . fourthly , the last dutie is heartie and daily prayer for their childrens prosperitie : iob sanctified his sonnes daily ; a dutie euinced by the commendable custome of childrens daily crauing the parents prayer . vse . let women learne thus to loue their children , and thus to loue al their children : for the precept is indefinite excluding no one child from any one of these duties : which meeteth with the practise of some women , who loue not their children in iudgement , but in affection , which sometime is carried to the eldest , sometime to the youngest ▪ with neglect of all the rest ; some one must be made the wanton and darling , some other so rigorously intreated , that they seldome see a cleare and vncloudy looke towards them : some one shall haue a double portion , and be so set vp , as that all his brethrens sheaues , shal not fal downe onely , but be blasted before his sheaue ; this is not to loue children religiously , as iob did , who offered sacrifice according to the number of them all ; and therefore let religious men and women shunne this corrupt ●ffection , least it be with them as it was with the patriarks , who were neuer more grieuously crossed in any thing then in their darling children . discreete , ] or temperate . a vertue before required both in the minister , cap. . . and in elder men , cap. . . and now in younger women , beeing a grace requisite for all estates , ages , sexes , and conditions of life : requiring that the raines of affections be subiected vnto reason , and moderated by iudgement , not suffering a thought to be entertained and setled in the minde which is not first warranted in the word : without which if the raines be slacked but a little , the minde is suddenly vanquished , taken , and lead captiue of manifold lusts . this grace then is the watchman and moderator of the mind , keeping and guarding it from pleasures altogether vnlawfull , and in lawful curbing and cutting off excesse and abuse . it watcheth also ouer the affections of the heart , and actions of the life , resisting all light behauiour , all childish carriage , all vnquiet and troublesome passions , such as are suspitions , ielousies , which are the fewels and firebrands of much mischeife , and the distempers of flashing anger , rage , & vniust vexation . it suffereth not vndutifulnes to the husband , vnnaturalnes towards the children , vnmercifulnes towards seruants , vntowardnes in her owne duties , vnthankefull medling with other folkes affaires . it is a procurer and preseruatiue of many graces , a bond of her owne , and others peace , a setler of the comfort of her life , an ornament of her head , and of her house ; which once let her be disrobed of , she may bid farwell to her families welfare ; for let any vile affection beare sway but for a little while , as of anger , impatience , excessiue griefe , intemperance , or any such , how is the whole house in a kind of tumult ? which as a common wealth in the commotion and rising of some one rebel , cannot be composed and setled till the rebel be subdued ; which they finde too true , who in their match were left vnto thēselues , to make choise of such as wanted then , and yet haue not attained with the feare of god the practise of this vertue . now then seeing this vertue is so necessarie for all parts of life , that it ought neuer to be wanting , many womē who want not many good parts of nature and grace , may yet see hence their error , who conceiue that if they be generally well reputed of , both for their religious and honest course , and can in good manner please their husbands in the administring of the family ; that then they may be dispensed with in some predominant , indiscreete , and intemperate affecton , especially if it be more priuate : as now and then in extraordinarie vnquietnesse and bitternes , not seldome in some bitter roote of couetousnesse , drawing on iniustice towards their husbands , perhaps to breake out into some prodigall and idle expense another way ; in lashing out libertie of speech against some that cannot answer for themselues , in becomming for some dayes the greatest strangers at home , &c. all this while thinking that these things , if seldom , will stand well enough with religion : but they are to knowe that all salomons wisedom could not reconcile two things so abhorring together , the giuing of the heart vnto wine , or any one lust , and the leading of it in wisedome : and it will prooue starke vanitie to make triall of it after him : neither can it be other then the shuffling out of a religious course for man or woman , to giue way to any one inordinate lust . more of this vertue see in the places forenoted . chast , ] or pure . the apostle by permitting the three former vertues , hath made way vnto this fourth , which is a fruit of them , issuing from the loue of their husband and children , and from tending and watching against inordinate affections . and this puritie or chastitie is not that of the virgin or single estate ; but it is a marriage vertue , the keeper of the mariage faith , and may thus be described . it is a puritie both of soule and bodie , in regard of vnchast lusts , abandoning all vnlawfull and strange pleasures : which description is wholly couched and abridged in . cor. . . where the apostle calleth it , the holynesse of bodie and spirit : of spirit , when it is either not tempted to vncleannes , or beeing tempted yeeldeth not , or yeelding is recouered by repentance : of body also , when it neither exciteth , nor beeing incited executeth not vncleannes . now how equall and reasonable is it , that women , especially such as haue the remedie of marriage against impuritie , in whome the want of it is more sinnefull and dangerous , should be prouoked to the preseruing of such a sweet grace as this is . first , if we consider how the lord approoueth and vrgeth it . . by his commandement , . thess. . . this is the will of god , that ye should abstaine from fornication , and euerie one possesse his vessell : that is , his body , which is the instrument of the soule , and containing it as in a vessell in holynesse and honour . . in that the lord here interposeth himselfe ; and though many husbands and wiues thinke of nothing but a mutuall stipulation betweene themselues , yet the lord challengeth the couenant to be made to himselfe , as it proceeded first from himselfe : so as she that forsaketh the guide of her youth , forgetteth the couenant of her god , that is , of marriage , of which god is the author , and whose name was or ought to haue beene invocated in the match making . . in that the lord professeth that he narrowly watcheth , and clearely seeth when this couenant is broken , that although the fact be done in the darke , and neuer so charily and cautelously , yet day and darkenesse are alike vnto him . if the husband see it not , nor any eie of flesh , yet the lords eie findeth it out , and will set it in the cleare light before men and angels . this is made a reason of the precept , prou. . . . . . for the wayes of man are before the eies of the lord. ioseph might haue sinned secretly enough , but that his eie was happily lifted vp toward this pure eie of god , which cannot abide to behold such iniquitie . . in that he declareth that he watcheth the sinner of this kinde to bring destruction vpon his bodie and soule , to shut him out of heauen , and to roote him as a loathsome weede out of the earth . the former appeareth , prou. . . the sinner of this suite destroyeth his owne soule , . cor. . no fornicator shall inherit the kingdome of heauen : reuel . . no vncleane thing shall enter within the gates of the citie , but shall bee kept without with dogges , enchanters , and lyers . the latter , seeing the law of god is , that the adulterer , and adultresse should die , both because he would not haue the land defiled , nor the guiltie person to liue as an eyesore vnto the innocent : nay more , if a man were deceiued in the qualitie of the person , he hath taken to wife , thinking to find her a maid , but he findeth her virginitie bruised , and another man hath humbled her , it is lawfull for him to put her away , and the magistrate to put her to death , as an adultresse . further , how strictly the lord watched ouer this sinne , appeareth by that law , numb . . . if the husband were but ielous , whether iustly or iniustly , himselfe was accounted guiltie , if he did not bring her to triall ; and this triall was not to be made by man , but was gods owne triall by the bitter cursed water , by which himselfe from heauen , would reuenge so greiuous a sinne , against so holy an institution as marriage is . and in comparison the word of god , accounteth this sinne farre more wicked , then some of those which mens lawes punish with death : we thinke theft a great sinne , because it bringeth malefactors to the gallowes , and so it is , but not comparable to this : for salomon himselfe by comparing these two sinnes , putteth them almost out of comparison ; a theefe steales for hunger to saue his life , but he that committeth adulterie sinneth against his owne life : the former is not alwaies to be despised , but this is neuer to be spared : the former may make satisfaction , by restitution of the thing , and fowre fold for the sinne , the latter can make no restitution at all : the satisfaction of the theefe may be accepted of the owner , or if he cannot satisfie with all the substance of his house , yet his necessitie may plead for him , and he obtaine pittie : but here , as no satisfaction can be made , so if it could , it could neuer be accepted ; the owner , that is , the husband is enraged , he will not spare , he will not beare the sight of any ransome , although the gifts be augmented . secondly , if we consider how vile and odious the sinne is : . in regard of humane societie . . of the parties offending . . of gods curse vpon the offence . . for the first , this is a sinne directly corrupting the fountaine of honest , ciuill , and godly life , which is the inuiolable preseruation of gods ordinance of marriage , whereby alone he intended to raise vp to himselfe an holy seed : and for the three societies , what an infamie is it to the church , to be thought an assembly of harlots , which ought to be the lords holy ones , the vndefiled doues of iesus christ ? what a confusion bringeth it in the cōmonwealth , to haue bastard broods inheriting ? whereas the lord would not haue them come within his congregation to the tenth generation : what an iniurie to the familie , to bring in vnlawfull and vsurping heires ? secondly , for the parties offending . . whereas all other sinnes are without the bodie , this is against the bodie : the bodie is not onely an instrument as in other sinnes , but the obiect against which the sinne is done , and not any one part of it , but the whole is violenced . . whereas all other sinnes may be perpetrated and done by one partie , this windeth two into the sinne ; and therefore be it that one of them heartily repent of it , yet cannot that partie be assured of the true repentance of the other , whom he drew with him into the same : so it cannot but lie for euer as a heauie load vpon the conscience , both in that respect ; as also that he hath beene so exceeding seruiceable to the deuill , not comming alone , but bringing companie with him to hell , out of the case of vnfained repentance . . there is an high sinne against the price of christs blood , wherewith these bodies were bought to be members of christ , which now are become the members of an harlot ; and horrible sacriledge , by which christs owne is taken out of his hands , and giuen vp to the seruice of the deuil : and that bodie which was made to glorifie god vpon earth , and after death shall rise out of the graue , and be presented before christ to iudgement , hath dishonoured god , dishonoured it selfe , and prepared it selfe to receiue according to the vncleane workes of it , the sentence which shall be pronounced against the vessels prepared vnto destruction . thirdly , the curse of god followeth this sinne : . in the soule of the sinner , heb. . whooremongers and adulterers god will iudge : him that destroieth the temple of god , will god destroie . . in his bodie , prov. . . he shall mourne , hauing consumed his flesh and bodie . . in his name : which precious thing is irrecouerably lost , ver . . . in his estate : it bringeth him to a bit of bread , prov. . . it is a fire which consumeth all his substance , iob. . . the prodigall sonne spent all he had on harlots . . in their bastard brood : we neuer read that euer any of them came to good , saue onely iephthe : and yet what a number of men be there , that care not to make their first borne bastards ? by these two considerations , the sinne of impurity is sufficiently descried to be most hatefull . vse . . marriage is no abolisher of chastitie , for then the scripture would not haue enioyned the same person both to loue her husband and children , and also to be chast , against all popish doctrine to the contrarie . . let euery woman preserue this puritie of bodie and spirit ; euery way expressing it in a modest countenance , as rebecca was abashed at the presence of isaack , in a shamefast eye , in a chaste eare , not intertaining impure communication ; in a pure tongue , by graue and holy speach exempt from lightnes , and rottennes . quest. how may we preserue it ? answ. the best meanes of preseruing chastitie , are these following . first , because from the heart issue adulteries , get a pure heart to be the ground of it , make the inside cleane first , actions will not be cut off first ; but first become a beleeuer , let the soule become a pure spouse of christ , loue him , and cleaue to him , this is a good beginning . secondly , preserue in thy soule the feare of god. eccles. . . he that is good before god , shall be preserued : this is no goodnes of nature , of education , no learning but gods learning can preserue a man or woman : prov. . . . if knowledge enter into the soule , thou shalt auoid her snares : turne thy eye vpon gods presence who seeth thee ; and wouldst thou then commit that , from which in the presence of a child of fiue yeare old , thou would abstaine ? thirdly , loue thy husband as formerly thou wast enioyned , it is not so much the hauing , as the louing of an husband , that is a fence of chastitie . fourthly , auoid occasions of wantonnes . as , . idlenesse , one of sodoms sinnes , standing puddles purrifie ; walke diligently in the duties of thy calling , least satan find thee as dauid on his gallerie . . intemperance and delicacie in meate and drinke , the more fewell the greater flame , especially beware of accustoming thy selfe to wine , and strong drinke , for they are mockers : auoid intemperance in sleepe , in apparell : let thy dyet be sober , and thy sleepe seasonable , so as thy bodie may rather be beaten downe and kept vnder by fasting and watching , which are fit medicines to tame the bodie . . auoid much companie , and the sight of persons which may become snares , as ioseph went and kept out of his mistris presence ; death often entreth by the windowes of the bodie , and if thou makest not couenants with thine eyes , adulterie is easily committed in the heart : beware of amorous readings , pictures , speaches , all which suddenly corrupt good manners . fifthly , vse all good meanes appointed by god , for this purpose . as , . resist lustfull thoughts at the first , by occupying the minde with holy thoughts . . consider thy calling of a christian , and profession of christianitie , by both which thou art called vnto holines , and not to liue in bruitish lusts , as the heathen did , rom. . . that the pleasure of the sinne is short , but the gnawing of the guiltie conscience , and the poyson of it , will worke in thy bowells all thy dayes . . applie the word the sword of the spirit , a speciall part of christian armour , and such places of it as directly encounter against it . . flie to god by prayer , and if thou beest strongly assaulted , make the matter knowne to god : for the best way for a woman thus sollicited , to be rid of the tempter , is to tell her husband . keeping at home , ] as chastitie is the maine marriage dutie , and the vndefiled bedde the honour of it , in like manner doth our apostle bring it in like some honourable ladie , who is not seene abroad without her attendance , some making way before her , and some safeguarding behind her , euen so here all the marriage duties going before it , made way for it , and all these that follow , are the preseruatiues thereof , all of them beeing such seruants as by their cognisance may be knowne to belong to such a mistresse . and of them all , the holy ghost thought this of home-keeping , fittest to follow at her heeles , for house keeping is indeed chastities best keeper . not that a woman is neuer to be found without her house ouer her head ; for many necessarie and iust occasions call her often abroad , namely , . as a christian , the publike duties of pietie and gods worship ; as also more priuate duties of loue , and workes of mercie in visiting and helping the sicke and poore . . as a wife , both with her husband when he shall require her ; and without him for the necessarie prouision of the houshold , and such like . but the thing here condemned , is the affection of gadding at any or all houres , with disposition of hearing or telling newes , or affecting meriments , companie , expense or excesse , accounting the owne house rather a prison then an home , and so easily forsaking it without iust occasion . and iustly is this course condemned : for , . this is a forsaking and flying for the time out of the calling , wherein they ought to abide , for their calling is commonly within doores , to keepe the houshold in good order : and therefore for them to wander from their owne place , is as if a bird should wander from her owne neast . secondly , this were the high way to become busie bodies : for what other more weighty matters call them out of their calling , but to prattle of persons and actions which concerne them not ? whence the apostle , . tim. . . coupleth these two together , they are idle , and busie bodies : which if any wonder how they can be reconciled , thus they are easily : those that are idle in their owne duties , are most busie bodies in other mens ; and these busie bodies haue two speciall markes to be knowne by to themselues and others , namely , their open eares , and their loose tongues . thirdly , the holy ghost maketh this a note of an whoorish woman , she is euerie where but where she should be , sometime gadding in the streets with thamar , somtimes in the fields with dinah , sometimes without at her doore , somtimes at her stal , but her feet cannot abide in her house : and if against her will her bodie be within doores , her heart , and senses will be without : iesabel must be gazing out of the windowe : whereas if the angell aske where sarah is , answer will be made , she is in her tent ; and the daughters of sarah will be in their tents , not in the tauernes , nor stragling so farre abroad but that their husbands can readily answer where they be . fourthly , what desperate and vnauoideable euils doe they ( and iustly ) lay themselues open vnto , who make no bones of violating this commandement of god ? how doth satan watch all advantages to take them , when they are out of their wayes ? and how easily doth he preuaile against them , when they haue pluckt themselues from vnder gods protection ? dinah was no sooner assaulted then ouercome in her wandring ; and eue no sooner absent from adam then set vpon , and no sooner set vpon , then vanquished ; euen so women easily forsaking their owne stations , are giuen ouer for most part , if not so farre as the former , yet in their meriments and meetings , so far to forget themselues by vnchristian speeches and actions , as they haue good cause to ende with sighs and teares . good , ] goodnes is a vertue which is sometimes in generall opposed to all that inward malice , which lurketh in the nature of men and women , wherein the whole troupe of vertues are included : hereof speaketh the apostle , eph. . . the fruit of the spirit is in all goodnesse . and euen this is required in women both to bridle that natiue corruption which is so headstrong within ; as also to beautifie them outwardly , so as others beholding them , may say of them as paul did of the romans , i am perswaded that ye are filled with goodnesse : and herein resembling dorcas , who was said to be full of good workes and almes deedes which she did : they shal not onely be called , but be good wiues , and good women indeede . . sometimes it receiueth a more particular sense , and signifieth one of a meeke ; and yet of a cheerefull spirit and temper : not sullen , taunting , bitter , fretting or galling any , and much lesse her husband ; neither of a troublesome and iarring disposition ▪ but of a good nature as we say : for let her be otherwise neuer so honest , wise , painfull , yet without this goodnes and amiablenes of behauiour , she shall be no more pleasant then a continuall dropping , which driueth out the owners . . it is sometimes taken for profitable , and requireth that the wife be helpefull and comfortable by her advise , labour , and sweete societie , whereby she buildeth her house . thus did the lord see good in his wisedome to make man a meet helpe for him , when it was not good for him that he should be alone . and thus the vertuous woman is said to doe her husband good , and not euill all the daies of her life , prou. . . and as she doth good to him , and his within doores ; so doth she also to others abroad : as besides the family , vers . . . to the poore and needie , vers . . and this i take ( not excluding the other ) to be here meant especially , as a most comfortable and sweete vertue ; without which that holy institution of marriage would prooue no better then an heauie burthen and molestation . subiect vnto their husbands , ] marriage in it selfe , although it be neither vertue nor vice , but a thing indifferent , yet is it a shoppe of either , according as are the qualities and practises of persons in this condition : and therefore this is the seauenth marriage vertue , prescribed vnto the younger women : whereof there is great reason and necessitie . first , if we consider the lawe of creation written by gods owne finger in the hearts of men , vsed in all nations , and enacted by the naturall light of heathens in the publike lawes , that the wife should be subiect vnto her owne husband , or as the words of ahashuerosh his law runne , that euerie man should beare rule in his owne house . this is one reason of our apostle , . tim. . . adam was first created and then eue , and therefore adam must be superiour : to which if it be obiected , that therefore the birds and beasts should be preferred before both , because they were created before either : the answer is , that there is not the same reason , because the apostle speaketh of the same kind , and not of diuers . . the apostle prooueth not adams superioritie so much from the order , as from the ende of creation of the woman ; which was to be an helper and comfort vnto him . now in reason , whatsoeuer serueth to any ende , is lesse then the ende to which it serueth : but eue was made for adam , and not adam for eue , yea she was made of him , and not be of her , and therefore euen in innocencie was shee subiect vnto adam ; though then without griefe and molestation , which afterward came in by sinne . secondly , consider gods lawe and institution after the fall : gen. . . thy desire shall be vnto him , and he shall rule ouer thee : as if he had said , seeing thou canst not rule thy selfe , meete it is that now especially , since thy sinne hath set thee out of order , that thou shouldst be put vnder the rule and power of an other : yea although this subiection be not so liberall , sweete , and free as before the fall , but ioyned with sorrowe and difficultie , yea although often thou vndergoe vnequall commands : and this also is the apostles reason , adam was not first seduced but eue : and therefore her honour was first lost , and a lesse liberall subiection was bound vpon her so much more surely . thirdly , the husband is the head of the wife , as christ is of his church : and therefore as the members are subiect to the head without reasoning , so should the wife be vnto her husband : he prouideth for all , answeareth for all , defendeth all as the head : and doth not he best deserue the preheminence ? hath not nature giuen the highest place and prerogatiue vnto the head , and were it not most vnnaturall , that the wife by seeking for soueraigntie and rule ouer her husband , should set the head vnder the feet ? and further , by this superioritie he becommeth the image of god vnto his wife , and his lawfull commandements haue a stampe of god set vpon the thing commanded ; and therefore she must signifie that she hath a feeling of him in her heart , as the image of gods maiestie , glorie , and soueraigntie ; through her whole behauiour in a meeke and quiet spirit , shewing her selfe the glorie of the man , respecting his authoritie as the lords , his will as the lords in right and lawfull commands : against which if she rebell , shee riseth vp against the lord himselfe . in these regards especially the apostle concludeth this dutie and exhortation , col. . . wiues be subiect to your husbands , that is , yeeld your selues vnto the will , direction , and discretion of your husbands : for it is meete , or comely , namely , in regard . of the law of nature : . of gods institution after the fall : . the husbands headship : and . womanly infirmitie . neither is it onely meete , but so necessarie , as where it is not performed , it cannot be but the family should be laid open to ruine and downefall : no otherwise then if the feete should refuse to goe , the eye to looke , the hands to take the things which the head commandeth , the whole man must needes perish . all which considerations , take away all the friuolous obiections of women for exemption from this so naturall and necessarie a dutie . some plead , they are yoked to foolish naballs : others are matched to such as neuer consider their paines and kindnesse , and not meeting with that kind and thankefull retribution from their husband which they expect , take themselues freed from such strict obseruance : others could loue their husbands passing well , were it not for such or such a bad qualitie : and others are tyed to frampoll or conceited persons , and so drawe conclusions both of their vnfitnesse to gouerne , and the inconueniences of their owne subiection . but against all these reasonings , which are so vnreasonable , as that they directly fight with gods ordinance , and that order which he hath put in nature , which admitteth nor of such exceptions : here is a cannon of batterie : thou must and maist before thy marriage consider , whether he be a wise man or a foole , but after thou must knowe he is thy husband , which if he be , thou must be subiect , ouer whome ( be it that he be a foole , and thou wiser then he ) thou maist affect no rule , but knowing still thy place , by thy goodnesse , wisedome , counsell , and perswasion , if it may be , preuent his or thy hurt , as abigail did . as for his vnworthinesse , whatsoeuer it may be in thine eies , yet the lord depriueth him not of his worthinesse to rule ouer thee , who hast entred into the marriage league with him . and for his vnfitnesse , he cannot be so vnfit to gouerne thee , as thou art to gouerne him , who wert taken to be an helpe , and not an head vnto him ; and a monstrous thing were it in nature , for the feete to direct the head . but that women should obey their husbands , none are so rude , as not in generall to acknowledge : but come to particulars , as . wherein , . the manner how , there growes some question . the former the apostle answereth , eph. . . wiues be subiect in all things : that is , in all lawfull and bonest things : in all which , there must be a departure from their owne wills , if a contrarie commandement proceed from the husband , yea euen in those things which may seeme to be her peculiar for the gouernment and keeping of his house , whether in his absence or presence , she must administer according to his minde , and direction . for so the members of the bodie are subiect to the head , each doth his owne dutie , yet all by the appointment of the head , mooue or rest themselues . and thus the church dispenseth to the sonnes of god , the children of the church , all necessaries for their direction , consolation , and saluation ; but yet by the prescript and order of christ the head , and not any thing without his appointment : and no more is the wife to administer ( no not in the absence of her husband ) against , or contrarie to his minde . looke vp to the heauens , and verie nature will teach this lesson ; while the sunne is absent , the moone takes vpon her , gouerneth the heauens , and shineth aboue all the starres , but yet not without the borrowing of all this light from the sunne , if philosophie teach vs truely ; but when the sunne is present , she giueth place , contracteth her light , and reuerenceth him after a sort by vayling her face at his presence , vpon whom she wholly dependeth : and thus should it be with the wife , when the husband presenteth himselfe , whether in person , or in his commandement . quest. whether the wife may dispose of goods without her husband consent to good vses ? answ. there is no question but she may . . of any goods before marriage excepted . . of those her husband giueth her after marriage : for these also are proper goods , and not common . . if she haue generall consent , when his heart trusteth in her , and referreth in generall things to her discretion . . if she haue implicit consent , when her husband knoweth she giueth , and holdeth his peace . . in extreame necessitie , for often the case suffereth not to expect his consent . . in the vnfitnesse of the husband to gouerne , as suppose he be striken with frensie , and madnes ; for then the disposing of things is deuolued vpon her . . in his longer absence , as suppose he be a souldier , marchant , or seafaring man. . of that she can well saue of her husbands allowance ; or procure by her labour aboue that her husband enioyneth . . that she getteth naughtily , she ought to dispose it to the owners , or to the poore , though he should forbid her ; because neither she nor he hath right thereunto . the casuists adde other cases which are more questionable . but the question is of such goods as are common between them , whether she may dispose of them to any vse without his consent . and the common answer is negatiue , and sundrie reasons propounded . which as i will not conclude against , so neither can i wholly assent vnto , for these reasons , which i propound to be further considered of . . whereas one cheife ground of that opinion is , that the wife hath no more but vse of her husbands goods : i take it she hath also a right and interest in them . for marriage , which maketh the person of the husband the wiues , maketh his goods much more ; so that as she hath not vse only , but right and power of his bodie ; so also hath she not only an vse , but a right and possession in his goods . againe , if she haue onely vse of them , wherein is her preferment aboue the children and seruants , who haue vse of them aswell as she . further , the husband is bound to impart and make his wealth common with his wife , as christ imparted his heart blood vpon the church , which the church hath a state and interest in : the which interest for any to debarre the church of , were to withhold her from her right . secondly , the wife is as necessarily bound by god to shew mercie as well as the husband ; the precept is generall , to doe good forget not , and to distribute . she must therefore exercise her faith in the practise of good workes as well as he , though her husband forbid her , whom she is to obey only in the lord : what if he should command her not to heare the word , praie , and goe to church , or the like : and the case is not vnlike , seeing mercie is more acceptable then sacrifice , and euery way as necessarie . obiect . it will be here said , that we may not doe euill to doe good withall ; or giue of that which is not our owne . answ. it is the question whether it be euill or no. and she giueth of that which she hath right and state in euen to dispose , but in no other vse then in workes of mercie , as present need requireth , and that with wisedome and discretion , so as she neither impouerish her husband , weaken his estate , nor wrong her own familie . thirdly , we haue examples of godly women : for to let passe the fact of abigail , that was ( as mr. calvin saith ) extraordinarie , in that god did inwardly and specially direct her in that strait ; and the case was of present necessitie to saue the liues of the whole family : and further her husband nabal , was not only froward but drunke all that daie , and not to be consulted withall , . sam. . . . the examples of ioanna the wife of cuza , and susanna , and many other godly women , were not so extraordinarie , who ministred to christ of their substance : to say here they had the consent of their husbands , is but to insist in the question without proofe ; and it is most probable , their husbands were not so forward , especially cuza , who was herods steward , in likelihood was of herods mind . most expressely salomon saith of euery vertuous woman , that she stretcheth out her hand to the poore , prov. . . fourthly , the most learned deciders of cases among the papists , conclude and determine that the wife in this case may do that which the husband ought to do , but will not : as if she know much of his goods ill gotten , which ought to be restored , she may giue more liberally : whereby so farre as she can , she laboureth to heale his error ; and witholdeth gods iudgement from her selfe , in participating in his goods . it is obiected , that the vowe of the wife may not stand without her husbands consent , at least implicite , and therefore she may not dispose of inferiour things without it . to which may be answered , that this is a ruled case by expresse commandement , not deniable by any , as the other is not . besides , it is an vnlike case , seeing vowes are voluntarie , and in the power or choise of the vower , to vowe or not to vowe ; but so are not works of mercie , which are commanded , and necessarie duties . it is alleadged , that partners may doe nothing without mutuall consent . but that is answered , because here steppeth in a superiour power , to which both of them must stoope , euen a commandement of mercie , and charitie , to the wife , as well as the husband , and includeth that the wife must haue wherewithall to be charitable as well as the husband . it is alleadged , that her desire must be subiect vnto him ▪ & he shall rule : but all such allegations drawne from his headship and authoritie , stand onely in indifferent and ciuill things , which a mercifull and necessarie releefe is not : for we say that she is in a ciuill manner subiected vnto him , and to his power , and may not dispose of any part of his goods at her pleasure to any ciuill vse ; as to giue away to her friends , to spend vpon other other outward vses . but yet is she not after such a seruile manner put vnder his power , as that vpon no occasion whatsoeuer , shee may not dispose of any part of the goods , which by the right of marriage are common betweene them . it is further alleadged , that the shunamite did not entertaine the prophet , but first she asked her husband . i answer , it is a cōmendable part for the wife to seeke her husbands consent in euerie thing ; but the question is , where such consent cannot be had : besides , one thing it is to giue a mercifull releefe ; and an other for the wife to bring a man into the house to diet and lodge him ; which this woman might not doe , without the consent of the husband ; for though there was a mercifull releefe of the prophet of god in it , yet there was more it beeing a mixt action , in one part of which the husband must haue a chiefe stroake . it is further alleadged , that by ciuill lawes the wife may neither let , nor sell , nor borrow without her husband , and therefore neither may she giue . i answer , these are ciuill actions , wherein the husband as the head must giue direction : but mercifully to giue an almes , is a religious action : besides , the lawes state the wife in a great part of the husbands goods and lands , and prouideth by giuing her a ioynture , or her thirds , that the husband may not depriue her of her right therein : neither by lawe can a man sell his lands simply , vnlesse the wife will giue vp her thirds , which plainly stateth her in a right vnto the goods and lands aboue the seruants and children : the deniall of which , as i said at first , is the maine ground of the former opinion . other obiections i haue met with not worth the answering , therefore i will not stand longer vpon this question , leauing it to be considered further of , crauing that wiues would be carefull in subiection to god and their husbands , not to stretch these grounds beyond the rules and ends propounded . quest. and here commeth another question to be resolued , whether the husband may beate his wife , to force her vnto this subiection ? ans. it seemeth no , although some of reckoning be of the other opinion ▪ for , . there is no word or example for it in scripture . . no man euer hated ( much lesse except he were mad beat ) his owne flesh . . her subiection must not be seruill , but as of a member to the head . obiect . but a man may let himselfe blood . sol. it is safe in his arme or foote , in children or seruants , but he must beware of letting the heart blood . obiect . but christ correcteth his spouse which is deare vnto him , and yet reteineth his loue entire ; and so may the husband . ans. christ is not the husband onely , but an absolute king. . an husband may checke , and correct by admonition , and reprehension ; but to proceed to blowes is vnwarrantable , beeing such entire companions , and of the same flesh ; yea , condemned by the fathers , the ciuill lawes , and the heathen , writers themselues . but what if the wiues mallice be desperate , and incurable ? ans. take vp thy crosse , make good vse of it , beare as much as possibly thou canst , waite and applie god for her returne . . where thou canst not beare ( prouiding that offence by all possible good meanes be auoided , and publike peace not interrupted ) the next remedie is the magistrate : but between husband and wife , both tyrannicall rule , and compulsiue obedience , ought to be banished . contrarie to this free subiection , is the common vice of wiues , which is to be proud , as vashti , not enduring the gouernment of husbands ; but by vncomely gestures and vnshamefast lookes , and sometime by hote and bitter answers , bewray the vnquietnes of their spirits , when once their owne wills are crossed : farre are they from that meeknes and quietnesse of spirit , which peter prescribed , as the most comely attire for women ; who ought scarce to giue thēselues leaue to be out of quiet with others in the family , in the husbands presence , least he be vnquieted , or any way offended . that the word of god be not euill spoken of . ] these words containe a generall reason , inforcing the necessarie practise of all the former duties . by the word of god , is meant the doctrine of the gospel , taught , receiued , and professed by beleeuers in all ages , which holy gospel as it is glorious in it selfe , so ought the glory & honor of it to be preserued , yea and aduanced in all that looke for saluation from it ; and therefore no christian may become so much as an occasion of reproach vnto it . and whereas the word is blasphemed , either by the words or deeds of professors , the second is here aimed at : our apostle concluding that then the doctrine of the gospel is blasphemed , when the life of the professor is not tuned vnto that doctrine . and yet fu●ther , whereas the life of a professor is vntuned vnto the doctrine two waies , either by doing that which is prohibited , or else by not doing that which is prescribed ; the latter is here especially condemned : namely , a life idly ledde in regard of christian practises ; for the apostle hath not so directly reprooued vices , as required in women the practise of all the forenamed vertues , vpon this ground , least the word be euill spoken of : noting vnto vs hereby , th●● a christian should be so farre freed from the power of sinne , as that to be idle or negligent in the work of the lord , is too sinnefull in such a one . doctr. profession without practise , striketh not onely the person professing , but the word of god it selfe which he doth professe , by occasioning the prophane to blaspheme and scoffe at gods holy religion : rom. . . the name of god is blasphemed among the gentiles thorough you . reas. . such is the malice of the deuill , and his instruments , that hating god himselfe , they turne whatsoeuer they can , against god and his truth , which is a light discouering their darkenes . hence doe they not so much maligne the person of a poore professor , who perhaps neuer made nor medled with them , as the light and truth shining in him ; yea let god touch one of their familiars , and call him out of such a poisoned companie , that person is presently hated and despised for the truth , which if he did not now hold out , they would loue and embrace as formerly they did : and consequently a professor by his error , calleth not so much disgrace and malice against his owne person , as against the truth : for let any but a professor sinne , the more would the sinners of the world loue them as their owne ; but if any such offend , or steppe awry , easily shall a man perceiue where the bile is , oh ( say they ) this is a goodly profession indeede , which giueth them leaue to doe this or that , and exclaime as though the profession were not of god , because the professors shewe themselues to be but men . secondly , the lord imputeth this sinne not so much to them who doe blaspheme the truth , who are the actors of this sinne , as they who are the moouers and occasioners of the same : ezech. . . when they entred among the heathen , they polluted my name : that is , the heathen diligently watched the words and behauiours of my people , because they beare my name , and came as it were out of my schoole ; but my people beeing not so carefull of my name which was called vpon thē blasphemed it , iustly causing others so to do . although therfore men may conceiue that by their bare profession they endanger themselues , yet indeede the dishonour returneth vpon god and his gospel : euen as dauid might thinke that he onely sinned against vriah , bathshebe , and his owne soule , yet the lord telleth him that his sinne was yet more infectious , in that he had made gods enemies to blaspheme . thirdly , what a iust disgrace is it for the profession of christ , to haue such hangbyes , as whose liues speake , that either they knowe not , or remember not , or affect not , or neglect , yea despise that doctrine by which they expect saluation . vse . . let euery professor examine his life whether it bring honour or discredit to the gospel , whether his light shine among men , or whether in any thing he giue offence vnto any : for there is neuer a sinne in a professor , but it is hereby doubled , in that he woundeth not his owne soule alone , but many other christians with himselfe , yea and the gospel of saluation . no meruaile then is it that the lord is so ielous in the sinnes of such men who come neere him , and in whome he looketh to be sanctified ; that although he forgiue their sinne wherein they dishonour his name , yet for the maintenance of his glorie , he will visit it in the eyes of men , with the rods of men ; whereof we haue a pregnant example euen in dauid himselfe , . sam. . . and whosoeuer they be who belonging to god , hath iustly giuen aduantage to the aduersarie , it will sit neer him , and gnawe his heart euen when the sinne is forgiuen , yea trouble and afflict his soule more then all the afflictions which can besides be laid vpon him . this was it which made dauid powre out his verie heart , when the enemie taunted and said , where is now thy god ? the reasons to mooue vs to beware of staining our holy profession with vnholy practises , are round about vs. first , if we looke vp vnto god , how carefull is he that his name be not dishonoured , no not among his enemies , and how much more indignely and vnkindly would he take it of his friends ? isa. . . he could not endure his enemies the egyptians , but would bring his people from among them , because in their tryumph ouer them , they blasphemed his name . . if we looke vnto man , whether others , or our selues . . for others , they are either godly or wicked . of the godly , some are called , and others vnconuerted as yet . the former we are bound to confirme and strengthen : the latter we may not cast backe , but prouoke , and call on to the liking of our profession : so the apostle peter wisheth the iewes , to haue their conuersation honest among the gentiles , that they might glorifie god in the day of their visitation . and here the women professing religion , are enioyned all these former duties to their husbands , although vnconuerted , that they might winne them , at least that the gospel should not be reiected as a teacher of discord , or as loosing them from any dutie . as for the wicked enemies , whether papists , atheists , or prophane persons , all of them watch for some colour thorough thy sides to reproach the truth ; but by thy watch ouer thy life , though thou doest not reclaime them who are incurable , yet shalt thou , . convince them in their practises , . dampe and shut their mouthes , . euen in their consciences get reuerence to thine owne person : and thus by liuing without rebuke , shine out , yea and rebuke a naughtie and crooked generation . againe , if thou considerest thy selfe , . as a professor , then art thou set vpon a scaffold , many eyes are vpon thee , and after a more publike manner thou standest or fallest vnto many others , and not to thy selfe alone . . as a child of the church , in which respect for thee basely to demeane thy selfe , were not a disgrace to thy selfe alone , but as salomon speaketh of a lewde child , thou dishonourest the whole house . if atheists , profane wretches , or popish persons should despise the ministerie , sweare , be drunke , ouergrowne with couetousnesse , riot , be loose and filthie in speach , impure or vncleane in action , it is their guise , it were no discredit to the gospel in comparison , for they are strangers and straglers from the church : but for a professor to be couetous , wrangling , sitting with drunkards , &c. oh this is a stayning of their whole house . and therefore we may with dauid wish , that either there were no such sauls , or that they might liue and die obscurely , that their waies might neuer be declared at gath , nor their courses published in askelon , that no vncircumcised might reioyce at their falls , nor any papist finde such advantage against our doctrine of free iustification by faith alone in any professor , who in practise will be prophane as esau was . a great argument it is to keepe many wretches from hainous attempts , least they staine their blood and blemish the house of their fathers ; how much more should euerie christian rising out of the most honourable blood that euer the sun saw , beware of accounting this blood profane ? thirdly , if thou castest downe thine eyes lower , what can satan himselfe doe more then lay stumbling blockes to withdrawe men from god ? or wherein can a man more resemble the deuill then in shewing himselfe as an angel of light , standing among the sonnes of god , when as indeed he remaineth a foule spirit of darkenes ? this worthie doctrine may not be passed without particular application to the seuerall estates and degrees of men . and here first the magistrate if he professe the gospel , must beware least by his course the gospel heare ill ; by beeing as slacke in propounding and prosecuting good things and causes for god against sinne , as those who neuer made any profession . if the lord shall enquire of the magistrate , what good constitution for the church , for the corporation wast thou a meanes to make in thy yeare ? or what wicked custome or practise didst thou break off in thy gouernement ? and answer according to truth be made , surely none , what lesse could a contemner of the gospel haue done ? secondly , ministers in speciall sort must be carefull that the gospel which in words they magnifie , be not blacked and blasphemed thorough their lewde and vngodly practises , . cor. . . we giue no occasion of offence in any thing , that our ministerie should not be reprehended : but in all things we approoue our selues as the ministers of god. well may we wish we had none in the ministerie like ophni and phineas , who when they should allure gods family to resort to gods house , make his seruice and sacrifice to stinke euen among the profane ; much more should wee be then able to stoppe the mouthes of papists and popish minded persons , who are so restles in blacking the liues of protestant ministers , that thereby they might disgrace our doctrine and holy profession : but to our greife we see that as vniustly they haue slaundered and belyed those holy fathers of our doctrine , and vnder god the restorers of our religion , luther , calvin , beza , bucer , &c. so too iustly may they take exceptions against the liues of some of their schollers , who yet are maintainers of the same doctrine ; some beeing noted with couetousnes , some with riot , some with gaming , others with idlenesse , drunkennes , vncleannes . wicked saul is among the prophets , who can sacrifice to the true god , but yet practise such things as are odious euen to common men , such things as wherein his owne seruants are ashamed to ioyne with him , vnles some monstrous doeg who is sold ouer to play the sycophant . but w●e be to iudas , who beeing a disciple , deliuereth his lord into the hands of the wicked to be scorned , buffeted , and crucified againe , it had beene good for that man , he had neuer beene borne . thirdly , let priuate men shewe forth the vertues of christ ; so many as professe him , let them expresse his graces , his humilitie , meekenes , loue , patience , obedience , let it be vnto him meate and drinke to heare and doe the will of god. let his attire , words , and actions be such as when report is made of them , men may say , surely this man is a christian as he professeth , as king ahaziah readily guessed by the prophets attire that it was elias . the name of christ without the properties of christianitie , is a fruitlesse thing ; to talke of christ is not to liue in christ. euerie christian must be not onely the brother and sister of christ , but after a sort his mother , both in conceiuing him in the wombe of his faith , as also by bearing him daily into the world by a spirituall and holy life . but how many that professe christ , and say they expect saluation by and in this name onely , yet can blaspheme him , rent him in their passion into small peeces , they spare not his bodie , his heart , his blood , his wounds , his life , that should but a iewe heare them , they would more crie out against them then against their owne rulers that put him to death . but this was euer the lot of the sonne of god , to be smitten and wounded in the house of his friends . vse . . this doctrine reprehendeth soundrie sorts of men . as , . such as can willingly or without sorrow of heart see and heare indignities against christ , against his profession , and professors of his gospel , and doe not rescue the honour due vnto them , in their seuerall places : and may it not seeme wonderfull in our eyes and eares , that the verie turkes who account of christ but as a great prophet , and powerfull in word and deed , should make it such a capitall transgression , so as they inflict death vpon that man that speaketh blasphemie against iesus christ : and yet we that are christians who professe christ not a great prophet , but the lord of the holy prophets , the sauiour of the world and our sauiour also : fill and suffer without rebuke or check the whole ayre to be filled with horrible blasphemies , oathes , imprecations , reuilings , and whatsoeuer most wretched speaches against god , his christ , his saints , and dearest seruants . what is this other then a treading vnder foote that blood which should haue washed vs ? . other professors there be that make sure account of their iustification , and saluation by christ ; and yet looke to their sanctification which inseparably follows the former as the shadow the bodie , there the want sheweth that they haue not that hope they made account of , in that they purge not themselues , but as foule as they were , as blacke are they still : the spirit hath not powred out that cleane water vpon them which hath washed them from their filthinesse ; but wretched couetousnesse hangs vpon one , enuie and malice clingeth to another , filthie speaches proceed from a third , and the fourth is no changling . and doth not this make the name of god blasphemed . . a third sort there are , who take themselues farre afore either of the former , and perhappes haue some sound grace in their hearts , and yet not watching ouer themselues , nor giuing their hearts vnto this doctrine , remit of their care and diligence , and stand not so fast but that by some fearefull fall or other , they dishonour at once god , his word , themselues , and their profession ; who although they can truely say , my course is not that of the swearer , curser , drunkard , adulterer , nor of such as are altogether profane , yet be becomming slauish to some one lust , or by slyding into some one vnchristian action , they more dishonour god , ( especially if they be of more note ) then some other men by a thousand othes , or periuries . quest. but how shall we so carrie our selues in our profession , as the word of god be not euill spoken of ? answ. laie vp these rules of direction . . get a good and reuerent heart , which may thinke and conceiue highly of the word , which offreth thee , and putteth thee in possession of so great things , and worketh out such things in thee and for thee : for that which we loue and admire , we will be carefull least by our default it ●eare euill : get knowledge , conscience and affection to hide it in thy heart , which if it magnifie it , so will thy speaches and actions also . secondly , neuer professe that in word , the power of which thou meanest to denie , but gird thy loines with the girdle of veritie , for then wilt thou hold out an ornament of that thou first professedst . dissimulation is spunne with a fine thread , vpon the loome of an hypocriticall heart ; but the web of it is like the gentlewomans cobweb lawne , which is rather for shew then vse . colours cannot continue , nor a grape which onely cutcheth or hangeth on a briar , can growe without vnion vnto the naturall vine : so will it be with men , who make shew of beeing gouerned by christ , and yet meane not to forsake their swearing , lying , gaming , worldlinesse , and other their lusts . such as these who are no better then bryars , i would aduise to keepe them in the wast , and come not within gods garden , which is no place for them , nor within the pale of christian profession , for the lord will not hold them guiltlesse who thus take his name in vaine , and the axe and the fire will meete them , if they stand in the grounds of this good husbandman . thirdly , in euery thing more regard gods name then thine owne : as one that art taught to praie for the hallowing of gods name , before forgiuenesse of thy sinne , or thine owne saluation : a man carefully auoideth the branding of his name : he will redeeme and rescue his name if it be hazzarded with all that he is worth , and much more should we doe gods. fourthly , tender thine owne credit , not for selfeloue , but for the loue of god ; a good thing it is to keepe the heart cleane , but so to stand vpon the cleanesse of the heart , as not regarding the fame that goeth vpon him , is a great sinne : for a good name , especially in a professor , is a very precious oyntment . fiftly , take not all the libertie thou maist , but sometimes depart from thy right , before thou wilt dishonour the gospel ; christ in this case departed from his right , and paid custome , so did his disciples ; whose blessed example they imitate not , who take all their libertie , and ●ake in all that carrieth a shew of right , and neuer regard what euill will follow of it : whereas the heart must make answer here to two questions , what is this my right ? and then , will it doe my profession no wrong ? then may i take all my right , and vse my libertie , or else i may not . sixtly , praie with dauid , lord let no man be ashamed because of mee . what a greefe and cut would it be for thee , who hast not laid aside forehead with conscience , to heare the papists triumph because of thee ? and the atheists and scoffers because of thee to say , oh these be the stamp of professors , of gospellers , of holy men , and brethren , bible-bearers , and church gadders ; they are all of a straine , i will beleeue neuer a one of them all : what shall thy pride , couetousnesse , crueltie , loosenesse , cast dung in the faces of all gods children ? doth not the offence of one of christs little ones bring woe inough , but thou must offend euery one of them ? oh then very great is the necessitie of that request , that none of them be offended because of thee . so much of the duties of the younger women . vers. . exhort young men likewise , that they be sober minded . these words containe three points in their order to be considered . . the persons to whom the precept is directed , or whom the precept concerneth , namely , young men , who must be taught , and dealt with as well as any others . . the manner how they must be dealt withall , exhort . . what they must be exhorted vnto , that they must be sober minded . from each of which , we learne a profitable instruction . doctr. out of the first point we are taught , that young men must looke to their waies and conteine themselues in their duties , as well as others , of whose courses the lord taketh as good notice as of others . for , . here the minister is giuen in charge , to teach them as well as others . peter must feed lambs , as well as sheepe , and they beeing a great part of the church , must honour god in their places , as well as the auncient in theirs . . if the pastors and teachers haue the ouersight of them , and must as well watch ouer their soules , as others , then must they also for this cause obey them , and be submitted vnto them . . if the word be directed vnto them , as well as others , they as well as others must be directed by it . but iohn writeth as well to young men , as the older , and to children , aswell as fathers . salomon aduiseth the young man , to remember his creator in the daies of his youth : & dauid , to redresse his waies according to the word . vse . . this doctrine reprehendeth a common error in the world : for generally men thinke that religion and attendance vnto the word , is for old age ; but as for youth , it must sow the wild oates , it must haue his course ; young men must settle themselues in the world , and ground their estate first , for other matters they haue day inough before them to mind them in : and from this first error proceeds a worse , that the religion of this age for most part , is but promises without practise , and those promises but hypocrisies without any soundnesse . but all this is but the wisedome of the flesh , euen sensuall and deuillish , cleane contrarie to gods wisedome , which vrgeth the young man , if euer he would be setled , in a good estate , to found it in the remembrance of god : and asking the question how a mans life should be rightly ordered , propoundeth it in the person of the young man , because that is indeed the age of right reformation . for settle the soule vpon his lees of sinnefull lusts , custome in sinning prooueth another nature , and in continuance becommeth vnchangeable , and incorrigible . let a man through his youth set his face against heauen , and blaspheme the religion of god , it shall be as hard for a blackmoore to chang his skin , or the leopard his spottes , as for such a one who hath beene accustomed to euill , to learne to do well : for the curse is commonly passed against them , who haue beene so long fruitles , neuer more fruit grow vpon thee : and what other can the ground that bringeth nothing but thornes and bryers expect , but that the end of it should be to be burned . vse . . let this be a motiue vnto all young men , to looke betime to the ordering of their waies , and if god call timely , as he did young samuel , earely in the morning , beware of running another way , but with him answer , speake lord , thy seruant heareth : and the better either to perswade them to the obedience of this precept , or else to leaue them the more excuseles in the departure from their dutie , i will . by some reasons inforce the dutie : and . prescribe some meanes for the more happy practise of the same . for the former . first , that age is the haruest and summer , in which whosoeuer sleepeth , is the sonne of confusion , but he that gathereth , is the child of wisedome . it is with grace as it is with grafts , there must be a time of insetting , and a time of outgrowing , and both these must be seasonable , before fruit can be expected : the seed must be sowne in youth , that must come vp in age , nip a blossome in the spring , and where is the hope of autumne ? we can conclude that a man borne to nothing , if he idle out his youth , and applie his hands to nothing , is so farre from likelihood of proouing a rich man ; that he cannot escape ragged clothing , ( as salomon speaketh ) but needs must hee beare a wallet , and die a beggar : and how is it that we want wisedome accordingly to conclude , that where sathan can make youth vnprofitable , little good , nay much spirituall beggarie may be expected , in all other ages through the life . secondly , another reason the apostle iohn vseth , i write vnto you young men , because yee are strong : young men are called out to beare the heat of the day , because they are in their strength , and are chiefe champions either for good or euill . if then their strength be spent in the practises of pietie and religion , such workes are so much the more excellent , because they are performed with more courage , zeale , strength , and resolution . but if vnto any vice they powre out their strength , or stand the patronage of any sinne , their actions are so much more sinnefull , and outragious , by how much they are more violent ; wherein although for the time they may reioyce , yet let them know that they shall come vnto iudgement , at what time they must be counteable for all their strength , and the imployment also of it . againe , in regard of this strength , they are most fit for the spirituall combate : strength is for warre , saith rabsachie , and therefore if they could not heretofore be preists vnto this seruice , yet let them now serue as voluntaries vnder the captaine iesus christ , then any longer abide vnder the colours of his enemies . thirdly , for young men to be early graced , is a beutifull sight in the eyes of god and his children : it filled paul with ioy to remember tymothies timely faith : when christ saw but some ciuill vertues in a young man ( otherwise bewraying many great corruptions ) so louely were they vnto him , that it is said , he loued him : when children crie hosanna , what a great prouocation of the elder sort is it , of which the lord will make great vse to their shame and conuincement : that as it was a shamfull rebuke to the israelites , when christ said of the cananite , surely i haue not found so great faith in israel : so shall the elder sort be confounded , when he shall say , surely i haue not found so great faith , zeale , knowledge , obedience in rulers , fathers , masters , as in prentizes , seruants , children . or as he prouoked the pharisies , iohn came in the way of righteousnesse , and yee beleeued not , the publicans and harlots beleeued him , and yet when you saw that , you neither beleeued , nor repented of your vnbeleefe , verely , i say vnto you , that publicans and harlots shall enter into heauen before you : so shall it be said ; the elder sort receiued not the word , but many of the younger sort were diligent hearers ; and when the elder saw this , yet repented they not to beleeue it : verily the younger shall be gathered into heauen before the elder , who without timely repentance , shall neuer come there . fourthly , young men had need call their waies to remembrance , that their consciences may haue peace in the testimonie thereof , when they are older : for the vanities of youth vexe the heart many yeares after . dauid praied against the sinnes of his youth , not without a bitter sence and sting of them . it was the voice of ephraim , ier. . . i was ashamed , yea confounded , because i did beare the reproach of my youth : god may now in thy youth suffer thee for want of knowledge and conscience , to be senceles of thy most grosse sinnes , as iosephs brethren were ; but afterwards if thou belongest vnto him , he will waken thy conscience , and make the thought of them as bitter as euer the practise of them was pleasant , when they shall fill thee with trouble of conscience , and make thee call great things into question ; yea bring thee not onely to doubt of thy effectuall calling to grace , but almost to despaire of thy saluation , especially if thy sinnes of youth by long continuance be grown into customes , and can hardly therefore be subdued , euen then when thou art conuerted . wouldest thou be fenced now against all these afterclappes ? now is the time wherein thou maist preuent such afflictions : nay more , thou maist by drawing neere vnto the lord , and bearing his yoke in thy youth , laie the foundations of thy comfort in any future affliction , during the daies of thy pilgrimage , as iob did : the one & thirtieth chapter of whose booke containeth nothing but a gathering vp of himselfe vnto his comforts , and hopes , through the recalling vnto minde , the innocencie and vprightnesse of the former part of his life : as hezekiah also did , who when sentence of death had passed from the mouth of god and his prophet against him ; had no such hold of comfort elsewhere , then in calling to mind the innocencie of his life , a testimony that he was in couenant with god , and might looke to see the goodnes of the lord in the land of the liuing , remember lord , how i haue walked before thee in truth , and with a perfect heart . now for the helpes furthering this dutie . . young men must take notice of that great bundle of follie , which is naturally bound vp in their hearts , the corruption of that age beeing such , as needeth not any occasion without it selfe , to cast it downe . . that the meanes to redresse it , is the studie of the scriptures , vnto the rules whereof they must haue regard , and not to the examples of men . . that if they will needs be giuen to imitation , then must they imitate not the most , but the best of that age : such as was young daniel , who in tender yeares was able to vtter knowledge , dan. . . young samuel , who so soone as he is weaned , must stand before the lord , . sam. . young iosiah , who at eight yeare old walked vprightly , . king. . young timothy , who knew the scriptures of a child ; yea of christ himselfe , who increased in wisedome as in stature ; so as at twelue yeares olde he was able to confound the doctors , and great rabbies of the iewes . . that against all the discouragements they shall meete withall from men , as that they are too forward , soone ripe , and young saints , &c. they must oppose the lords good pleasure , who requireth firstlings , first fruites , first borne of man and beast ; the first moneth , yea and first day of that moneth , for the celebrating of the passeouer : and delighteth in whole and fat offerings , not in the lame , leane , and blind sacrifices which his soule abhorreth ; for of all the sonnes of men , the lord neuer tooke such pleasure , as in such who were sanctified euen from the wombe . some of the learned call men to the timely seruice of god , from the allusion of moses rodde , exod. . and isaies vision , cap. . both of the almond tree , because of all trees that soonest putteth forth her blossomes : how sound that collection is , i will not stand to enquire , onely this is true , that such as would be trees of righteousnesse , and knowne to be of the lords planting , laden ( especially in their age ) with the fruites of the spirit , must with the almond tree , timely budde and blossome , and beare , that their whole liues may be a fruitfull course , whereby god may be glorified , and themselues receiue in the ende a more full consolation . the second point in the verse is , the manner of teaching young men , exhort young men : so , . tim. . . exhort old men as fathers , and young men as brethren . the scope of the ministerie is , to draw all men to dutie , and beeing ordained of god out of his singular loue for the winning of men , all the duties of it must be performed in such louing manner , as that men may be rather wonne and drawne , then forced thervnto ; yea euen young men , who for most part are headlesse and furthest from dutie , must by the spirit of meeknesse be restored and reclaimed . doctr. the pastor is not alwaies to vrge and vse his authoritie , but sometimes he must lay it downe , and in some cases where he may by the word command , he must rather choose to entreate . paul in all his epistles seldome commandeth out of his authoritie ( although apostolicall , & aboue the authoritie of ordinarie ministers ) but euer almost perswaded & entreated out of his loue . thus he dealeth with philemon for the receiuing of onesimus , though i haue much libertie to command , yet i rather beseech thee , ver . . for might not he haue commanded a christian , to remit an iniurie , and receiue a christian seruant vpon his repentance ? and yet he besought him so to doe . and thus although we want not power to command men vpon their owne perill , and so fasten christian duties vpon them ; yet we rather entreate men to be reconciled vnto god : yea we are to beseech and exhort men in the lord iesus , that they encrease more and more , &c. . thess. . . and the scriptures are so delighted with this manner of teaching by exhortation , that the speciall worke of the ministerie is called by this name , act. . . the men of antioch came to paul and barnabas , and said , if ye haue any word of exhortation say on : and yet this word of exhortation was a sermon which they desired to heare preached againe the next sabbath . we heard cap. . . that the minister must therefore hold fast wholesome doctrine , that he may be able to exhort , as though this were all he had to doe . but here must be great wisedome and circumspection vsed ; for although the minister is often to turne his power into prayers , and threats into entreaties , yet must be beware that he so lay not downe his authoritie , as that the word loose any , but abide still a word of power to command ; obseruing wisely to this purpose these two rules . . so to exhort as that the consciences of men may conclude , that euen there where he perswadeth and entreateth , he hath power to command and terrifie , though in his loue he lay downe that power for the present . . that he doe not there exercise lenitie , where the case requireth seueritie , nor mildnesse when the case requireth the worke of seruent zeale . as , first , where sinne waxeth bold , the minister must put on boldnesse . if a calfe stand before moses , it is a case wherein the mildest man vpon the earth , must forget his meekenesse , and cloath himselfe with zeale for the glorie of god. sometimes the minister is to deliuer the word as it were in a soft and still voice ; and sometimes he must change his coppie , and lift vp his voice like a trumpet , to shewe iudah his sinne , and the people of god their transgression . secondly , when admonition and exhortation will not serue to cut off sinne , but there is rather a reioycing in it . here paul himselfe will put on his authoritie , . cor. . . & . put away from you that wicked man. thirdly , when the ministerie is , or is like to be drawne into contempt , then especially must it put on power , and authoritie . this was the practise of the apostles , who were forced often ( partly by the low estimation of the simple and ignorant , who esteemed of the preaching of the gospel but as foolishnes ; and partly by the malitious oppositions of the false apostles , who depraued their ministerie as weake and vnlearned ) to be long in the challenging of their calling , power , and authoritie : see . cor. . . . &c. vse . . ministers must labour wisely to discerne betweene persons and actions , as ioseph did betweene the persons and causes of pharaohs butler and baker , and speake differently to the tractable and stubborne : children and seruants must not be dealt with alike . christ spake not to the priests and people alike : nor iohn baptist to the iewes and scribes alike : nor paul to the galatians and ephesians alike : but gods mouth must separate the pretious from the vile : compassion must be had vpon some , but not all , others must with feare be pulled out of the fire ; neither may the publican and pharisie looke for the same sentence and iudgement . . whereas men cannot endure preachers , who leaue exhortation , to thunder out damnation ; let them know ▪ that if their sinnes be growne bold as an harlot , and the word of meeknes cannot preuaile against them , we must then come with a rodde , and not the spirit of meeknes : otherwise as christ was most meek in his life and doctrine , so should his ministers be also . the third point in the verse , is the vertue commended to the practise of young men , and that is , the grace of sobrieeie , which moderateth the minde in the lusts and affections in generall : and is not to be restrained to that outward sobrietie , which is opposed to intemperance in meat and drinke : for it is taken for graunted , that intemperance must be nipt in the head , and broken in the shell , before it be hatched and outwardly produced into the life . this appeareth , . tim. . . where paul in other words prescribeth the same dutie vnto timothie , flie the lusts of youth : not meaning thereby such vncleannes and lasciuious filthinesse wherewith gracelesse young men were carried away , for timothie was now of such grauitie as befitted an euangelist , but he would preuent in him all that violent course and carriage of affections , vnto which that hotter age is more propense ; not fearing that timothie would breake out into filthy vncleannes of lusts so much , as least his youth should carrie him to rashnesse , pride , selfe conceit , and so cause him to fall through too much confidence . now how fitly is this precept directed to young men , the sinne of whome is the strength of lusts . salomon himselfe ascribeth this to their age , to carrie much indignation , wrath , griefe in the heart , and much euill in their flesh : that is , many noysome and troublesome lusts , wherewith through their heate they are assayled . of their presumption and ouerweening themselues , wee haue instance in the young man , all these haue i kept from my youth . of their want of consideration and experience in another young man , who heedlessely went on to destruction , as an oxe to the slaughter , or a foole to the stocks ; euen so went he . of their rage and heat with vnadvised rashnes , in rehoboams yonger counsellers , stirring vp their master to needles terrors and threats . of their prodigalitie and vncleannes , in the younger brother called the prodigall sonne , who spent all vpon harlots : all which things are not spoken to free other ages from such inordinate lusts : for naturall corruption is not idle in any age , but incessantly is hatching euill motions and actions ; but of all ages youth is most fertill and abounding ( as the fattest grounds with weedes ) with all wicked inclinations , vicious and raging affections ; and there is no vice vnder the sunne vnto which it is not after a speciall sort subiect , that it is a singular fauour of god for a youth so innocently to passe ouer his younger yeares , as that some notable blot or inconuenience cleaue not to him , which perhaps long after craues his seruice , or addeth vnto his sorrowes . but if these be not reasons weightie enough to drawe young men to this grace of sobrietie , we might adde many moe . as , . to satiate ones selfe with his owne wayes , argueth an heart declined from god , prou. . . . the lord himselfe mocketh vnbridled youth , eccles. . which is a most seuere iudgement : for god neuer laugheth at vs but we haue cause to weepe : that which men laugh at as a tricke or touch of youth , or some light slippe , the lord laugheth at , because it is to be brought to a more righteous iudgment and consistorie . . what a fearfull sinne and iudgement it is to be giuen vp to a mans owne hearts lusts , se● rom. . . and ier. . . . . the commandement of god , eccles . . put away anger , &c. oh but we shall depriue our selues of the pleasure of our liues : but the wise man hath an answer readie , that youth and morning is but vanitie , that is soone gone , and without great heed lost irrecouerably . now the meanes to attaine this vertue . first , beginne at the heart , be sober minded , get an humble heart , which will frame to an humble carriage in behauiour , speech , apparell : for the smalnesse of a man in his own eyes crosseth those ouerweenings , and ouerdeemings of youth , whereby they thinke they knowe more , can doe more , and better then the auncient ; it will make them suspect all their counsells , which if rhehobams young men had done , they had preuented that great rent of the kingdom at that time : it will make them sit silent before the elder , and suffer themselues to be lead by their experience . secondly , consider that these inward lusts are great sinnes , though they neuer breake out into externall actions , which naturall men see not so to be , and therefore not seeing the vglinesse and bitternes of them , cannot come to detest them . and this is the reason , that they are swallowed lightly and carelesly of the most , and men take entire acquaintance with them , because sathan and our owne corruption haue caused vs to tast little else then the apparant sweetnesse of them . thirdly , because dauid taketh it for graunted , that these filthie lusts must be cleansed by the word , thou must be subiected vnto the word , which as pure water washeth the soule from such impure lusts : and this is when the spirit by meanes of the word rippeth vp the secrets of a mans heart , discouereth the loathsomenesse of such ghests as haue taken vp the roome , causeth him to flie them , and himselfe for them , and giueth some newe strength to purge this filthie stie and vncleane cage of his , by mortifying his flesh and the lusts of it : with the word therefore ioyne effectuall prayer , for the powerfull working of the spirit , psal. . . . fourthly , fence thy selfe with the feare of god , that beeing once washed , thou maist not returne againe to foolishnesse ; the feare of god onely is a welspring of life , to make a man auoide the snares of death . it kept ioseph a young man from sinning against god , bridled dauid from hurting saul when it was in his power ; restrained ionathan from selfe loue , . sam. . , . to the same purpose maketh that counsel of the apostle , . tim. . . flie the lusts of youth : timothie might aske how should i be able , the answer followeth , followe after righteousnesse , &c. that is , get to thee such vertues as may be speciall preseruatiues against them , among the which the feare of god is most excellent , for beeing the beginning of wisdome , it teacheth wisedome to looke vnto , and order the heart , in the first risings and motions of any lust . fifthly , vse sparingly gods creatures of meate and drinke , walke in thy calling , beware of delicacie , excesse , riot , which are mothers and nursers of these lusts ; and yet so frequent and bold , that they may be read in the foreheads of many of our youth . thus much i thought good to adde to the things which were formerly spoken of this vertue . ver. . aboue all things shew thy selfe an ensample of good workes , with vncorrupt doctrine , with grauitie , integritie , . and with the wholesome word which cannot be reprooued , that hee which withstandeth , may be ashamed , hauing nothing concerning you to speake euill of . hauing propounded the seuerall precepts fitted to all ages of men and women , the last whereof was vnto young men , our apostle here inserteth a precept vnto titus himselfe : whence it is probably gathered , that titus was now a young man , as timothie also was , in the same office of an euangelist : and beeing a minister , in him he closely againe instituteth euery minister , notwithstanding he hath beene most ample in that argument ; as though ministers could neuer sufficiently be instructed . in these two verses , we will consider two things , . a precept : . an inforcement of it . the precept is , that titus shew himselfe an example to others : for as all the persons formerly taught , so more especially the last sort , namely young men for the slipperines of their age , need the benefit of good example aswell as good doctrine and counsell . and this exhortation is enlarged , by setting downe wherein titus must become an example : which is done , first , more generally , in all things ; we read it , aboue all things : others aboue all men : which readings may be true , and grounds of good instruction , but i take the first aptest to the place . secondly , by a more particular enumeration of shining vertues : as , . vncorrupt doctrine : . good life fruitfull in good workes : and these not one or two , or now and then in good moods , but there must be a constant trading in them throughout a graue and pure conuersation . . there must be ioyned gratious speaches and words ; for i take it fitliest interpreted of priuate communication , described by two necessarie adiuncts : . it must be wholesome , . vnblameable , or not liable to reproofe . the inforcement of the precept , is taken from the end or fruit of it , which is twofold , . shame , . silence to the withstanders , and opposers . and thus the generall scope of the verses is , as if he had more largely said , that this thy doctrine , o titus , thus aptly applied to all sorts of men , may carrie more weight and authoritie with it ; see thou that ( considering thou art set in a more eminent place , and clearer sunne , and hast all eyes beholding and prying into thee ) thou shew thy selfe a patterne , and expresse type wherein men may behold all these graces shining in thine owne life : let them looke in thy glasse , and see the liuely image of a graue and pure conuersation , which may allure them to the loue of the doctrine which thou teachest ; let them heare from thy mouth in thy priuate conferences and speach , nothing but what may worke them to soundnesse ; at the least , keepe thou such a watch ouer thy tongue , as that nothing passe thee which may be reprehended : and hence will it come to passe , that although thou hast many maliciously minded men , seeking by all meanes to oppose thy doctrine and life ; and to destroie the one by the other , these shall either be put to silence , and haue nothing to say : or if they take boldnesse to speake any thing , it beeing vniust , the shame shall be remooued from thee , and fall iustly vpon themselues ; and all the reproach shall returne home to their owne doores . in the precept i will briefly note one or two things , because all the particulars of it haue beene handled in the former chapter . in generall therefore obserue , that doctr. . in euerie minister there ought to be such an harmonie , betweene good doctrine , and good life , as the latter may be a strong euidence of the former , and both of them exemplarie to his people in publike and priuate . first , there must be doctrine , else let his life be neuer so good , it is a dumbe shewe , should not the sheepheard feede the flocke , saith the lord ? the first thing in that strait charge to timothie , is to preach the word , to be instant in season , out of season : herein is the minister a debter vnto god , . cor. . . a necessitie is laid vpon me , and woe vnto me if i preach not the gospel : a debter also vnto his people , rom. . . and therefore as much as in him lyeth , he must make conscience of discharging this debt . and this consideration by the way , may put ignorant and dumbe ministers in minde of their wofull estate , in that they want these letters of orders , whereby the apostle prooueth himselfe to be a minister of god : . cor. . . among other notes whereby he iustifieth himselfe to be an approoued minister of god , this is one , that he carried the word of truth . and againe , it stoppeth the mouthes of many ignorant people , that plead strongly against themselues in the want of a preaching minister : we are well enough , we haue an honest and peaceable man , he cannot preach indeede , but he liues as well , and doth as much good as if he preached , we would not change him for the best preacher of them all . but where is this harmonie of doctrine and life in such a one ? know we not , that the best liues of the best men , are but seruants and attendants to their doctrine , and like the miracles of christ , which serued to prepare , confirme , prouoke , and condemne , but conuerted not the beholders ? this is the worke of the gospel in the ministerie of it , which is the power of god to the saluation of euerie beleeuer . was it euer heard that a dumbe minister by his life conuerted a soule to god ? and what is his life , but a liuing out of a lawfull calling ? an iniurious robbing men of their goods , which he before god hath no right vnto ? and a cruell murthering of their soules for want of knowledge ? and if the question were made to me , whether good doctrine or good life might better be spared in a minister , i should answer readily , that to preach well , and liue ill , were farre better , and more eligible , then to liue honestly , and not to preach , seeing the former bringeth ruine vpon himselfe alone , this latter both vpon himselfe and his people . secondly , as there must be good doctrine , so there must be good life too , for a minister may not thinke he hath done enough , when he hath taught others , if himselfe yet remaine vntaught : like some statue which pointeth the way to passengers , but it selfe standeth a stocke still and mooues not : but he must first be a good man , and then teach others so to be . in the old testament , the priest must first be cleansed himselfe , and then cleanse others : first wash himselfe , and then sprinkle others , first sanctifie himselfe , and then others : so in the new , we must first become lights our selues , and then enlighten others , first approach neere god our selues , and then bring others before him : for this is the propertie of a good sheepheard , to goe before his sheepe , that they may followe him . but all this while we may not thinke that the authoritie of the word standeth vpon the good or bad life of men , which hath a better bottome of his owne to stand vpon , but yet it is a further seale of the truth of it vpon the simple , and that sundrie wayes , which i will not stand vpon . these two make a sweete harmonie , especially within a mans owne conscience , when he can appeale vnto his fellow-ministers , as paul to timothie , and say , you haue fully knowne my doctrine , my manner of liliuing , &c. and vnto the consciences of gods people , calling them to witnesse both of his painfull preaching , . thess. . . as also of his holy and vnblameable behauiour , vers . . yea euen vnto gods tribunall , with much comfort at the ende of his dayes , as paul did , act. . . . . which two as they must conspire , so the minister is to be an example in both , . tim. . . be an example in word , conuersation , &c. the apostles were as lights vpon hills , as starres in the heauens . pastors are called to be patternes to their flockes : the great pastor of the sheepe our lord iesus , set himselfe a coppie vnto all christians , both in holy doctrine , and in blessed example of life . great is the force of godly example , especially in the pastor , both to the beleeuer , to prouoke him , and to the vnbeleeuer , either to bring him to a liking of the religion of god , or to condemne him , who hath both seen & heard , & yet hath not beleeued ; euen as noah condemned the old world by making of the arke : which are the reasons , why the lord hath euer scattered some of his children here and there , a saint or two euen in neroes house , a lot in sodome ; and as a lilly riseth vp sometimes among thornes , so doe the sonnes of god in the midst of a froward generation , that they might shine as purer lights in the darkenes of the world round about them . vse . . these are true notes to discerne a true minister by pure doctrine , and holy life . if you consult with a papist , he will decypher you one of his priests , by his mitre , crosyer staffe , copes , and other garments ; by his oyntings , shauings , &c. which indeede are markes of the beast : but not a word of life and doctrine , whence we know them to be theeues not entring in by the doore , but by the window , to robbe and steale . . this requireth the presence and residence of the minister with his flocke ; for if hee be ordinarily absent , how can he be an example vnto them ? thirdly , it proclaimeth woe vpon them , who by contrarie practise to their preaching , giue occasion of stumbling to the people , as elies sonnes did : better it were that such had neuer beene borne , then so to strengthen the hands of sinners , besides that by his owne mouth he shall be iudged . fourthly , it stirreth vp the men of god to care of their liues : to which we in this calling might be mooued by sundrie other strong reasons . . we stand before god , and therefore we must put off our shooes , wash and cleanse our selues . ier. . . if thou turne , thou shalt stand before mee . . we shall be better enabled to our duties , both because god teacheth his secrets to his seruants the prophets : as also the doctrine shal be more acceptable , and lesse excepted against . herod heard iohn , because he was a good man. . we else pull the sinnes of many vpon vs , and harden a number in the same sinnes ; the wicked iewes could alleadge the priests examples for their idolatrie , ier. . . and ioh. . . doe any of the rulers and pharisies beleeue in him ? . he that diuorceth godly life from pure doctrine , shall be the least , that is , haue no place in the kingdome of heauen . fifthly , it teacheth all hearers to take benefite by the examples of their teachers , who labour faithfully in the gospel among them : for must we studie to shew our selues examples in vaine ? philip. . . brethren , be followers of me : and . . the things which yee haue heard and seene in me , those things doe . heb. . . remember them that haue the ouersight of you , whose faith follow , considering what hath beene the end of their conuersation . the examples of the godly are called a cloud of witnesses , to put vs in minde , that as the israelites were mooued as the cloud mooued , so should it be with vs : cast our eyes vpon the cloud of the faithful pastors , especially to follow thē so far as they follow christ , which who so refuse to doe , they haue three feareful witnesses against them , the word of god , their owne consciences , the ministers liues . and here we must be put in mind to go one step beyond ordinarie : for many cast their eyes vpon the examples of their ministers , to spie if they can obtaine some libertie to the flesh , through their frailtie : but if they cannot , the most thinke it sufficient that they can commend them for good men , and goe no further : whereas they ought to be transformed into the pattern , not only of our doctrine , but euen of our liues so farre as we follow christ. doctr. . we hence obserue further , in that the minister must so order himselfe in regard of publike and priuate courses , actions , and speaches as he may not be reprooued , that it is possible for a man by grace so to liue as he cannot iustly be blamed . zacharie and elizabeth liued without reproofe . . thess. . . ye are witnesses , and god also how holily , iustly , and vnblameably we liued among you . and because it may be alledged , yea indeed apostles , and some choise extraordinarie men and ministers , one of a thousand may attaine hereunto , but we ordinarie men may not looke for it : the apostle iames answereth , and affirmeth that the endeauour vnto it , belongeth vnto euery christian professing religion , in that he calleth the religion it selfe pure , and vndefiled : and if he be said truely to liue without reproofe , who after his effectuall calling cannot be iustly charged with any grosse or open sinn , no doubt the lord hath many ordinary christians abroad , who by his grace haue attained to liue without reproofe . vse . this reprehendeth many , who not hauing learned thus much in christs schoole , can beare out all their grosse vices and misdemeanours hereupon ; what , we are but flesh and blood : and men are but men , and not angels , and all men are sinners , we cannot be saints , and thus swallow deadly things vnder the colour of humane frailtie , as though euen in humane frailtie , such an vnreprooueable life could not be attained . . euery man must aime at this white to liue without reproofe , and the meanes are these . . to beware of sinne , in regard of god , and of conscience , and not onely in regard of men : the conscience must hate sinne , because god hateth it , and not because men will crie out against some sinnes . and this will bring a man to obey god in all things , euen in one commandement , as well as another : which he must doe that must liue without reproofe , for he must hate all the waies of falsehood . notable is that place to this purpose , psal. . . then shall not i be confounded , when i haue respect to all thy commandements . . stop occasions of sinne ; auoid appearances of euill , preuent greater falls by lesser . . after slips bewaile them , couer them from gods eies by repentance , and this will be a good meanes to hide them from men . that he which withstandeth ] in this inforcement , nothing is hard but to know , how he that withstandeth the gospel , may be made ashamed . and this is done by the conuiction of his owne conscience , beeing euen oppressed with the vprightnesse of such a one , as gladly he would condemne : his owne wicked heart can witnes to the righteousnesse of the other , and iustifie his person , as saul dauids , saying , thou art more innocent then i : thus while innocencie it selfe pleadeth in their thoughts , their conscience is stricken with shame , and feare putteth them to silence : shame of that they haue falsely surmised and spoken , and feare to proceed further in such false accusation . whence we may note three points . first , that no minister be he neuer so iust , and faithfull in his ministerie , of neuer such sanctitie and holinesse of life , but he shall meete with opposites and withstanders . . that their qualitie is to seek nothing more then how to open their mouths against them . . that euery godly mans practise must be , so much the more carefully to shut their mouthes . doctr. . for the first , it is the lot of faithfull ministers ( as here of titus ) to haue opposites , and aduersaries : yea such as are iust contrarie , and directly opposite : for so the word is vsed , mark. . . the case is clearer then needeth proofe . how the prophets were entertained , our sauiour sheweth by that speach to the iewes , which of the prophets haue not your fathers persecuted , and slaine ? moses was often resisted by all the people , and before he shall goe scot-free , his owne brother and sister shall withstand him ; and as he was resisted by iannes and iambres , so in all ages to the end men of corrupt mindes , shall start vp to resist the truth . that the disciples and apostles notwithstanding their apostolicall rod and power were resisted , appeareth by alexander the coppersmith , who was a sore enemie to pauls preaching : and elimas who was full of subtiltie to peruert the truth , and strongly withstood the apostles . how was christ himselfe the cheife doctor withstood by the scribes , pharisies , sadduces , rulers , and people , that he had neuer come into the world , if he had not made his reckoning to giue his backe to the smiters , his cheekes to the nippers , his face to shame and spitting , yea himselfe to the shamefull , and accursed death of the crosse . if it was thus to the greene tree , we shall need seeke no further what was done to the drie , but rather to enquire into the reason hereof , and that is this ; so long as there is a deuil , darknes , and death in mens soules , so long will there be resistance vnto god , his light , and life , in whomsoeuer it is : the deuil not only suggesting , but working effectually in the hearts of reprobates , and naturall men , to withstand gods worke , as sanballat and tobiah vsed all meanes to hinder the building of ierusalem : and so do his instruments , the spirits of deuils , goe about the world to prouoke men vnto warre against christ , and his little flock . those spirits of deuils are gracelesse and wicked men , carried by deuillish motion and violence against christ and his kingdome : and the battaile betweene michael and his angels , and the deuil and his angels , shall not cease till time be no more . vse . . euery faithfull minister must resolue to fight the good fight of faith , and suffer affliction as a good souldier of iesus christ. soldiers we see are in continuall danger , and euer in the face of their enemie , and therefore their liues should not be deare vnto them : but especially these captains ouer the lords battels , must make light account of their liues , which they must rather forsake , then cowardly either forsake the feild , or yeeld the bucklers , but hold out vnto victorie , striuing lawfully . quest. how shall a minister be able to hold out in such a conflict or skirmish , so dangerous , so doubtfull , against so many , so great , so learned , so malicious , so skornfull aduersaries ? answ. he must encourage himselfe by meditating vpon the promise of god , who hath put him in his seruice , put a powerfull word in his mouth , & goeth with him to see that none touch him , or doe him any harme . ieremie was sent against princes , priests , people , who all he knew must fight against him : how now should one poore ieremie hold out against them all ? the lord furnisheth him with a gracious promise to leane vpon , i will be with thee to deliuer thee : and when he was in his ministerie , found he this any idle promise , or god not so good as his word ? no surely , for he was in daily derision , euery one mocked him : hee heard raylings and reproaches of many on euery side : yea , and ( which was his cheifest greefe ) his word was a reproach and derision to the profane , so that he was euen determining to speake no more in that name . but how did he vphold himselfe in this temptation , but the lord is with mee like a mightie gyant , therefore my persecutors shall be ouerthrowne . obiect . but for all this , good men are preuailed against , exposed to reproach , wants , imprisonment , banishment , and death it selfe . answ. as the apostle speaketh of themselues , they were killed , but not ouercome : so the enemie preuaileth against the person of a poore man , and ieremie himselfe may sticke and starue in the dungeon : but neither against his faith , and constancie , and much lesse against his doctrine ; and the truth , which beeing strongest of all , shall preuaile against them to their confusion : so are the saints in suffring made conquerers . vse . . let none be discouraged , if any times bring opposition to good ministers , as though it were a strange and vnvsuall thing : if some one age onely should bring forth such a monstrous birth , it would be more burdensome , but no age is barren , yea not fruitfull herein , as might be made plaine in all historie . neither may any conceiue worse of the religion , whose teachers are opposed by great ones : for whereas men loue their owne deuises , and what man affecteth not the child of his owne braine ? neuer were any so maligned by men , as the lords owne inventions . vse . . euerie hearer must set to their hands to helpe their teachers , and euerie way to strengthen them against their withstanders , i meane not by outward strength and power , but especially by their prayers , that they may be deliuered from euill and vnreasonable men , and preach the word boldly : which was both the commandement of the apostle paul , . th. . . & the practise of the church for peter , act. . . ad . and further , in that we stand not for , nor to our selues , but for the truth and gods people ; they must by other incouragements be helpes to the truth : for if the captaine be in fight , is it meete that the common souldier should stand onely idly looking on ? nay his safetie they must account theirs , and striue for him as for themselues : if he suffer , they must suffer with him , as knowing that if the pastor be smitten , the sheepe are like to be scattered . notably doth the apostle vrge this dutie vpon the philippians , wishing them to continue in one spirit , and one mind , fighting together in the faith . what , doth the apostle proclaime armes ? or stirre them vp to contention ? yea surely , but such a one as becommeth the gospell of peace : he would haue them them to fight not one against an other , but one with an other , yea all of them with one minde . neither with a cruell fight with carnall weapons , as one enemie against an other : but with such a fight as they heard in him , and saw in him : alas he was fast inough bound to the peace , for he was then in bonds at rome for the gospel , he fought by suffering , so must they by their prayers for him , by their patience , by all manner of ministerie to the saints in trouble , shewe that they partake and fellow-feele in the afflictions of the gospel . doctr. . those that oppose themselues to good ministers and men , are euer speaking euill , and opening their mouthes with reproaches against them , and their godly courses . moses was charged , and that not in corners , but to his face , that he tooke too much vpon him , whereas hee was vnwilling to vndertake all that the lord laid vpon him . it went currant in court and countrie , that elias troubled all israel : amaziah accuseth amos to the king , that the land is not able to beare all his words : diorrephes not onely withstood the apostle iohn , but pratled against him . quest. but what is the reason of all this , haue they any cause giuen them ? ans. the reason is partly positiue in themselues , & partly negatiue in the other . in themselues , . the malice of their heart is such , as cannot but continually out of the abundance thereof , set their tongues a worke : the fire within sendeth out such smoake abroad . . with this malice is ioyned exceeding pride and swelling , which mooueth them to seeke the raising of themselues , although with the fall of others , and make the reproach of others as a ladder for themselues to climbe by : for this ende did the false apostles account of christs apostles , as the filth and offscouring of the world , that is , most base and abiect persons . . with this malice and pride is ioyned exceeding subtiltie and pollicie in their generations , well knowe they , that they haue gotten euer more conquest by the stroaks of their tongues then of their hands , and seldome haue they failed of their purposes . for . hauing a notable facultie to insinuate into great mens fauours , as rehum and shimsai , they would not hinder the kings tribute , nor see the kings dishonour : they make no bones of letting fall two or three vntruthes in a fewe lines to the king ; for what hinderance had it beene to the kings tribute , what impeachment of his honour to haue builded the temple , and established gods true worship in ierusalem ? but thus got they their purpose by insinuation and lyes , which by their owne force they could not doe . . as they can coyne of their own , so they haue a notable dexteritie to depraue euen innocencie it selfe . is it not wonderfull that the famous harbenger of christ , then whome in his time a greater was not borne of women : no nor yet christ himselfe , could so carrie themselues , but that the one must needes be counted a demoniake , and the other a glutton , drunkard , and friend of sinners ? who then can looke to escape ? and if they hereby obtaine not their whole purpose , yet loose they not all , hauing learned that cursed rule of machiauel , that if they speake their pleasure , some ill conceit will sticke in the mindes of men , which will be worth their labour . now the negatiue reason in good men themselues , why their withstanders speake euill of them , is set downe , . pet. . . because yee runne not with them to the same excesse of riot , therefore speake they euill of you : dissimilitude of manners causeth the vngodly by all meanes banish the faithfull out of the world , they may seeke a newe world for themselues to liue in if they will : if they should walke in such courses as the apostle peter reckoneth vp in the . verse of the cited chapter , and in such a blacke darkenesse , as did not reprehend theirs , they could well enough giue them the right hand of fellowship , but if men will be so precise , as that the high way cannot hold them ; they cannot away with such singularitie . vse . . take here a note of a false religion , which commonly is vpheld by bitternes of word , writing , rayling , and reproaches : consider here the popish writers dealing with protestants , putting off euen humanitie it selfe , and all but the image of the deuill , which standeth in malicious lying and accusing of the brethren . the heate also and bitternesse of the germaine diuines , beeing farre aboue that which becommeth brethren , maketh not vnto , but against the goodnes of their causes . oh that we could all remember , that christs kingdome is peaceable , himselfe instructeth with all meekenesse , perswadeth , intreateth , seldome threatneth , and neuer was his voice heard in the streets : the spirit descending vpon him like a doue , sheweth how farre he was from bitternes and contradiction . . this inseparable qualitie of withstanders sheweth , that to speake euill of professors , is to withstand the truth : so is the boldnesse of such , who taxe ministers discountenancing sinne as too bold , to whom sinne may be bold enough before it meete with an angrie countenance from them . in a word therefore , let vs take vp that vse which christ raised of this doctrine , let wisedome be iustified of all her children . doct. . euerie godly mans endeauour must be to stoppe the mouthes of such aduersaries , and so make them ashamed . obiect . but it is an impossible thing , they will haue alwaies something to say . answ. yet so liue thou as thou maist boldly appeale vnto god , let thine owne conscience be able to answer for thy vprightnesse , and so thou openest not their mouthes , if now they open them against thee , it is their sinne and not thine : and thus this precept is expounded , . tim. . . giue no occasion to the aduersarie to speake euill , and is inforced with speciall reason , . pet. . . . this is the will of god , by well doing ▪ to put to silence the ignorance of foolish men . if any shall say , why i care not what they say on me , they are dogges and wicked men , and what are we to regard them ? the apostle telleth vs , that yet for gods commandement sake , we must not open their mouthes , but performe all duties of pietie and humanitie vnto them . . because they watch occasions to ●raduce , we must watch to cut off such occasions : luk. . . the scribes and pharisies watched christ whether he would heale on the sabbath , to find an accusation against him . christ did the good worke , but by his question to them , cut off so farre as he could the matter of their malice , by clearing the lawfulnes of it . so out of their malice we shall draw our owne good : and thus it shall be true which the heathen saide , that the enemie often hurteth lesse , and profiteth more then many friends . . what a glorie is it for a christian , thus to slaughter enuie it selfe ? to keepe shut that mouth that would faine open it selfe against him ? to make him be cloathed with his own shame , who sought to bring shame vpon him and his profession ? when a wretch cannot so put off his forehead as to accuse him whom he abhorreth , no more then he can the sunne of darknes when it shineth , yea when the prince of the world commeth to sift such a member of christ , yet he findeth nothing iustly to vpbraide him withall ? vse . would god professed christians were carefull not to open profane mouthes , who shall not neede to watch long but they shall meete with matter too much , with swearing , lying , oppressing in some , with sabbath breaking , and formall seruice in others ; with pride , stomake , contentions , and vndying , almost immortall suits in lawe , in a third sort : and yet more pitifull , that the papist shall scarse neede to watch a whit , but his mouth is presently opened to the slaundring of the gospel , by the dead and carkase faith not of a few . vers. . let seruants be subiect to their masters , and please them in all things , not answering againe , . neither pickers , but that they shew all good faithfulnesse , that they may adorne the doctrine of god our sauiour in all things . ] after that our apostle hath at large described such christian duties , as must be vrged vpon free persons of all sexes , and ages ; now he commeth to such as are required in those that be in seruile condition , and estate . and in these two verses propoundeth two points : . he pointeth them to such vertues , as especially befit them : . he inforceth them with a reason drawne from the end of them ; namely the adorning of the gospel . the vertues are fowre : . subiection : . pleasing of their masters in all things : . silence , propounded in the opposite of it , not answering againe . . faithfulnesse , illustrated by the contrarie , not pickers . the enforcement is in the last words , that euen they may become ornaments vnto the gospel , which by a periphrasis is called the doctrine of christ , or god our sauiour : & thus must they be , not in some or few , but all things , that is , in all their speaches , actions , and behauiours . the whole sence of the verses together is this , and now , oh titus , hauing applied thy doctrine vnto other estates , at length cast downe thine eyes vpon them that are of inferiour condition : for they beeing members of the church , aswell as any of the former , thou must fit and serue out vnto them also their portion , wherein thou must exhort them , that they be willingly submitted and subiected vnto the power , and vnder the will of their masters ; yea what euer their masters be , let them be vnbeleeuers , vnmercifull , froward , yet let them cast to please them in all things , wherin god their masters master is not displeased . and although themselues be religious and called vnto christ , yet let them acknowledge their places , and neuer aduance , or embolden themselues to returne vndutifull answers vnto their masters or mistresses , as the manner of many is . let them not vse any vnfaithfulnesse , but all good fidelitie , which is the cheefe vertue of a seruant , and that in euery thing which requireth the same ; and especially let then beware of one point of vnfaithfulnesse , namely , the secret purloyning , and filching the least profit of their masters , to turne to their owne or other vses , without their masters priuitie . and if all this while they serue such hard masters , as returne them small thanke , or other retribution for their faithfull seruice ; yet this shall they do , they shall bewtifie the doctrine of the gospel which they professe , and in commending it , they shall get thanks of god , who will not dismisse them without a plentifull reward . the first and proper dutie of euery seruant , is subiection , or a stooping vnder the authoritie of his master . which standeth , . in an inward reuerencing in heart the image of god in his superioritie . this reuerent subiection of the heart , the lord in his owne example requireth in all his seruants : mal. . . if i be a master , where is my feare ? and is the first dutie of that commandement , honour thy father and mother : the apostle , eph. . . calleth for feare and trembling from seruants toward their masters . . in the outward testimonie of this inward reuerence , both in speach and gesture before his master , and behind his backe : but especially in the free obedience of all his lawfull , yea and vnequall commandements , so as they be not vnlawfull ; coloss. . . seruants obey your masters in all things , that is , in all lawfull and bodily things . and the same apostle mentioneth both in the ephesians , and colossians , bodily masters , to shew , that so farre as the soule is not hurt , nor the conscience wounded , the rule of the seruants obedience is not his owne , but his masters will , be it irkesome , difficult , wearisome : luk. . . the wearie and toyled seruant , may not come out of the field to ease and refresh himselfe at his pleasure , but waite still vpon the hand of his master , and sit downe , and eate at his masters appointment , and not before , as that parable teacheth . . in patient induring without resistance , rebukes , and corrections , although bitter , yea and vniust . . pet. . . . seruants be subiect to your masters , not onely the good and courteous , but to the froward and bitter : for it is praiseworthy in conscience towards god to suffer greefe wrongfully . when agar was roughly dealt withall by sarah , she runne away , and would not endure her , but the lord by his angel controlleth this course , and giueth her better counsell ; returne home to thy mistres , and humble thy selfe vnder her hand , or suffer thy selfe to be afflicted by her . quest. but may not a seruant auoid the rigour and extremitie of the vniust anger of his master ? ans. it may be lawfull , without despising of the masters authoritie , to giue way for the present vnto his furie , and if conueniently it may be , to withdraw himselfe ●ill the rage be past , and the storme blowne ouer ; as dauid conueied himselfe from saul : and the egyptian that directed dauid to the amalekites , made him to sweare by god , that he would not deliuer him to his master from whom he had fled : neither did dauid sinne in taking that oath , because of that law , deut. . . if a seruant had fled from his masters rage , especially if an heathen , who cared but a little for their seruants liues , he must not forthwith be deliuered to his master , but humanitie must be exercised towards him , & they must adde no affliction vnto him , but kindly intreate him , till mediation may be made , and his master appeased with him . hence we note , that religion and the doctrine of the gospel , freeth no man from any dutie , but rather fasteneth it vpon him ; the apostle saith not , that seruants beeing now brought to the faith , are no longer to be commanded by their masters , but by christ ; but writeth to them not as free , but as seruants still , and inforceth their subiection , euen to vnbeleeuing masters : and elsewhere writing vnto masters , he forbiddeth them not to exercise rule and dominion ouer their seruants , but only teacheth them after what manner to weld their authoritie . and indeed this is a point which occasioned much trouble in the apostles daies , both vnto masters , and seruants : for they hearing of a libertie purchased by christ to beleeuers in him , they presently begunne to cast vp all , and would not serue any longer , especially vnbeleeuing masters , but would be at their owne hands ; against which conceit the apostles , paul , peter , iohn , much laboured , still recalling seruants to their former subiection and obedience . let not now any obiect , that this seruile condition is against the law of nature , is a fruite of sinne , is against the law of christ , who hath purchased such libertie , as now in him all are one ▪ is against the apostles rule , be not any longer the seruants of men : which things surely the seruants of those times , and some since haue taken hold of . for . euery subiection is not against the law of pure nature : who can denie but that in innocencie there was a politike subiection , of the wife to the husband , the children to the parents : and this was no fruit of sinne , although the tediousnesse and painefulnes of it came in by the fall . . christ hath purchased a libertie for soule and bodie , but we must be content with the first fruits of it here in this world , and those are the spirituall libertie we haue from satan , sinne , and condemnation , which shall bring on that perfect freedome we expect in heauen , when we shall not only be freed from the power of sinne ( as here ) but euen from all molestation of it ; and not only set free from the euil of seruitude ( as here we are by christ ) bu● euen from it selfe . . in christ all are one indeed , but in regard , . of the spirituall and inward man , . of the meanes of leading men to happinesse : but in respect of the outward man , they abide master and seruants still , prince and people still , bond and free still , noble and ignoble still . paul hauing conuerted onesimus a runnagate seruant , kept him not with him at rome , because he was called , nor freed him from the seruice of his master ▪ but sent him to philemon againe , who although he must in regard of the faith , account him a brother , yet his outward condition was to be a seruant still . . we must be no longer the seruants of men , namely , in respect of the inner man , and the conscience , which in seruants is as free from men , as in masters , no master can command that , for it is onely to be commanded by god : but the apostle speaketh not of bodily seruice to men , neither is there any word which belongeth to the doctrine of faith , that is a maintainer of any licentious libertie ; nay religion teacheth them , that as christ hath set them free , so also that they shall not vse that libertie , as a cloake of maliciousnesse and licentiousnesse ; but carrie themselues the rather as becommeth the seruants of god , and the freemen of iesus christ. vse . . if this be so , let masters haue a care , if they would haue seruants subiect vnto them , to choose such as are religious , and frame to religion such as they haue chosen : that knowing what it is to be subiect to their master in heauen , conscience may compell them to be subiect vnto their earthly masters also . wouldest thou haue thy seruant to please thee in all things ? worke him to please god in all things . wouldest thou finde him faithfull vnto thee ? see then that he be a ioseph , who will not sinne and be vnfaithfull to the lord. wouldst thou haue him a profitable seruant to thee ? see he be an onesimus , and then howsoeuer in times past he was neuer so vnprofitable , yet now will he become profitable to thee and others . many masters feele the iust smart of vndutifull , vnfaithfull , vnprofitable servants , to the ruine often of themselues and their familyes , because they haue no care of their choise , nor to frame them to godlinesse , and prof●ciencie in grace whome they haue chosen . . this meeteth with the sinne of many seruants , who lift vp their hearts aboue the estate of subiection , and in their hearts despise the person or place of their gouernours , and so the ordinance of god , yea the image of gods authoritie shining in them ; by reuersing the condition of all subiection , which is to stoope vnder the wills of superiours : for they must haue wills of their owne , crossing not the vnequall ( which yet they ought not ) but the most lawfull commandements of their masters . and as for sustaining rebukes and correction , they were neuer trained vp vnto it in their youth , and now beeing elder cannot brooke it , but sometimes murmure , sometimes resist , sometimes reuenge . whereas this should be the resolution of all religious seruants : i see the word enioyneth me , beeing a seruant , to account my master worthie all honour , i may not therefore eleuate his authoritie in my heart , be he poore , be he meane , i must not esteeme him from outward things , but according to that ordinance of god which hath made him my master , and me not his compainion or familiar , but his seruant : and so beeing , i must cherefully obey his will , although the things commanded be laborious , wearisome , and irkesome : and i will endeauour so to doe , not making my will the rule of my obedience , but his in the lord : and if i be rebuked or corrected , my part is patiently to endure the same ; it may seeme vniust often and vndeserued , if i might be my owne iudge , when indeede it is not : but were i sure it were so , be it farre from me to take the staff by the end , but i will submit my selfe to the lords yoke , who hath commanded me to be subiect , not to the good and courteous onely , but to the froward , if i be hereto called ; and herein i will imitate my lord iesus , who taking vpon him the forme of a seruant , when he was wronged , committed all vnto him that iudgeth righteously , so i will only say , the lord looke vpon it and iudge it . and now if any seruant make light account of these things , the day is comming when he shall finde what it is to rise vp in rebellion against the ordinances of the lord. the second vertue required of seruants towards their masters is , that they please them in all things . quest. how will this precept stand with that in eph. . . where seruants are forbidden to be men pleasers ? ans. to serue onely as men-pleasers , as hauing the eie cast onely on man is hypocrisie , and the sinne of many seruants , pleasing man for mans sake , and that is condemned by our apostle , but to please men in god and for god is a dutie in seruants next vnto the first : who to shewe themselues wel-pleasing to their masters , must carrie in their hearts and endeauors a care to be accepted of them , euen in the things which for the indignitie and burdensomenesse of them , are much against their owne mindes . for this is the priuiledge of a master , to haue his seruant deuoted vnto his pleasure and will , for the attempting of any businesse , the continuance in it , and the vnbending of him from it : and when the seruant hath done all he can , it was but debt and dutie , and no thankes are due to him from his master , matth. . . i am also a man in authoritie , and i say to one goe and ●e goeth , to an other come and he commeth , and to my seruant , doe this and he doth it . obiect . but my master is such a one as i cannot please , a churlish nabal , that a man cannot speake vnto him , he forgetteth humanitie both in exacting and rewarding my seruice . ans. but this may not vnyoke thee from thy obedience , as though thou wert bound no further to please then thou art pleased , thou must doe thy dutie if thou hast no other comfort from him , yet god to whom , and for whom thou doest thy seruice , will not leaue it vnrequited . iacob serued an hard laban one and twentie yeares , god gaue him wages enough in the ende when laban would not : and whatsoeuer a man doth , that shall he receiue of the lord , whether he be bond or free . and this reprooueth many seruants , who if they may not choose their owne worke , or their owne way , or be put by their owne will ; presently cast off all ca●e of pleasing , a●kely attempt and performe their businesse as at a wrong end , or with a left hand : of whom the number is verie great , but all of them cast as guiltie of this commandement of god. quest. but wherein must i please my master or mistresse ? answ. in all things , that is , in all outward things which are indifferent and lawfull : i say in outward things , so ephes. . . seruants obey your masters according to the flesh : wherein the apostle implieth two things , . that the masters are according , and ouer the flesh and outward man : not ouer the spirit and inward man , ouer which we haue all one master in heauen . . that accordingly they are to obey in outward things , for if the dominion of the one be bounded , so also must needes be the subiection of the other . againe , these outward things must be lawfull or indifferent , for they must not obey against the lord , but in the lord. and therefore our apostle euer ioyneth some such clause of restraint , colos. . . seruants obey , — as fearing god : eph. . . as vnto christ : and , as doing the will of god. whence it will followe , that if any vngodly commandement proceede from our superiorus , we say as paul in an other case , a brother or a sister is not bound in any such thing , that is , against the lord. vse . let no seruant thinke it a sufficient warrant , presently to doe a thing hand ouer head , because he is so commanded by his master , and by god commanded also to please him in all things : but he must looke to the chiefe power , to which his masters is but subordinate , which if it command any thing crossing the former , that saying hath place , whether it be meete to obey god or man , iudge you : and besides whatsoeuer is not of faith in the agent , be it neuer so indifferent in it selfe , it is sin . if a seruant here obiect , that he cannot find out the nature of euery commandement ; i aduise him so farre as it lyeth in his power , to search that hee may not displease god in any thing , and after this if he cannot be resolued of the vnlawfulnesse of the commandement , i take it that in supposition of a fault , it is rather to be laid on the commaunder , then the obeyer . . those seruants are condemned , that sooth and please their masters in wicked courses and practises , who are so composed to eie-pleasing , that the verie countenance of their masters can carrie them to any iniquitie : that as it is said of pharaoh , that both he and his seruants sinned , so seruants are contented to be made vassals vnto their masters sinnes , as absolons seruants were in the s●iting of ammon , and others like the high priests seruants , the masters reuile christ , and the men spit in his face : so many masters hate and scoffe at religion , and the seruants for companie cannot endure it . others to please their masters breake the sabbath , by working or carriyng home worke , by iourneying , by lying , and deceiuing : such the prophet speaketh of ▪ that fill their masters houses by briberie and crueltie : whereas they are to please them alwaies with keeping good conscience . the seruants of wicked saul , who were none of the best , refused to be executioners of his wicked sentence against the lords priests , although his commandement could haue borne them out well enough . let christian seruants much more abhorre to please any flesh against the lord : and from this place frame this conclusion in their owne hearts ; must i please my master in all things ? how much more then must i be carefull in all things to please my master which is in heauen . not answering againe , ] seruants are here in the third place prohibited crosly and stubbornely to reason , and dispute matters with their masters ; but in silence and subiection to sit downe with the worse , euen when they suffer wrong : for as they are to carrie a reuerent esteeme of them in their hearts , so must they bewray reuerence , loue , and lowlinesse in all their words and gestures : neither are they here coped from all manner of speach , for when iust occasion of speach is offered , as by questions asked , they must make respectiue answers , and not in sullennes say nothing : for salomon condemneth it as a vice and great sinne in seruants , when they vnderstand , not to answer , prov. . . yea and when they haue receiued wrong , they may in due respect of circumstances , as when the masters passion is ouer , with all submission and soft answers ( which breake wrath ) cleare themselues from vniust blame laid vpon them : which was the practise of dauid towards his master saul , who hauing a notable signe of his faithfulnesse which ministred opportunitie of speach , he asketh saul , why he should giue eare to mens words , that said dauid seeketh thy life , whereas now thine owne eyes may see , that if i had sought it , i might haue had it . and masters in this case are bound in wisedome and patience to ●eare them , yea and to iustifie them , if they find their faithfulnesse , as saul did . to this purpose iob speaketh , that if he had turned from the right of his menseruants , and maidseruants , thus contending with him , he could not haue answered god , who made them both in the wombe . the thing then here condemned , is that too ordinarie a sinne of seruants , when as they either priuatly mutter and grudge against the commandements and corrections of their masters and mistresses , or else more openly thwart and contradict them ; yea by crooked and snarling words , prouoke their indignation iustly against them : by all which , they manifest that they haue no feeling of the ordinance of god , no conscience of gods authoritie , seated in the person of their master , no wisedome to suffer and forbeare , no not for their owne peace sake , nor respect of gods commandement , which forbiddeth in them all muttering and vndutifull answering againe , a sure signe of a wicked and rebellious heart . hence we might note , how the lord strengthneth his own ordinance in the foundation of humane societie , that he will not haue it thwarted in words , no not in stubborne and disdainefull lookes , and much lesse by any action resisted : against which , whosoeuer rebelliously riseth vp in word or deed , resisteth not man , but god and his ordinances , and shall themselues be resisted of god. not pickers , ] by the former , seruants were taught to bridle their tongues , by this precept their hands . the word properly noteth the setting somewhat apart , to ones priuate vse , which is not his , and is vsed , act. . . annanias kept away , and craftily conueied to his priuate vse , that which should haue gone another way : so that seruants are forbidden to pilfer the least part of their masters goods , to dispose to their owne or others vse , without the acquaintance of their masters : and herein vnder this principall kind , all manner of vnfaithfulnesse is inclusiuely condemned , as the opposition in the next words sheweth , but shewing all good faithfulnesse . now that seruants , who at this day are so vniust , may be terrified from so heynous a sinne , let them know that there is a booke full of curses and plagues which shall cleaue vnto them , and enter into their house ; the booke is large , twentie cubites long , and tenne cubites broad , it is full of curses , euen from one ende vnto the other : it shall come swiftly vpon them , for it is a flying booke , it shall bring a fire with it to consume a mans whole substance , and without repentance prepareth vnto the fire of hell , beeing a sinne which shutteth out of heauen : . cor. . . obiect . but i hope i cannot be counted a theefe for this , i would be loath to lay mine hand vpon any mans goods else , i may make a little bold with my master , and it is but a little wherein i neither can nor would hurt him . answ. but this lessneth not the theft , because it is from the master , but augmenteth it . for if it be not lawfull to iniurie a stranger , much lesse one who is so neere vnto vs : euery man will say , it is more capitall to smite the master then a stranger . nay , the lord lesse endureth it in a child toward the father , or a seruant toward the master , then in one stranger toward another . and it is sure that he that maketh no conscience of robbing them , maketh lesse ( were it not for feare of law ) of robbing strangers : so saith salomon , prov. . . hee that robbeth his father and mother , and saith it is no sinne , is a companion of a destroyer ; that is , will easily ioyne with open robbers , to spoile others of their goods also . besides , to say it is but a small thing , and my master is neither better nor worse for it , the truth is , thou that wilt crack thy conscience for a small trifle , wilt not greatly straine if achans more goodly wedge come in thy way ; he that is vnfaithfull in the lesser , will be vnfaithfull in the greater ; serue the deuil for a pennie , thou wilt be more seruiceable for a pound , and augment thy labours , as he doth his wages . and whether it hurt thy master or no , that is not the question , it hurts thine owne soule , by transgressing the commandement , and incurring the curse of it . further , whereas some seruants may truely say , that their masters are hard and straite , and requite their seruice scarce with food and rayment , yet giueth this no leaue to pilfer the least commoditie from him ; and what were this else , then to fall into the hands of an harder master , into the hands of sinne and satan ? nay rather as iacob went through an hard seruice of aboue . yeares , through summers droughts , and winters frosts , yet in the end he professeth that his righteousnesse should answer for him , and that nothing miscaried vnder his hand , but he made it good : so should seruants in their yeares so iustly carrie themselues , as in the end of their tearme , they may also say , let god make my righteousnesse answer for me . obiect . but iacob in that place delt not so iustly , but rather cunningly with laban , in helping himselfe to his right , by laying the straked rods in the sheepes watring troughes : whence it may seeme that a seruant may right his owne wrongs , and supplie out of his masters goods , his owne wants . answ. but farre was it from iacob to vse therein any deceit , who would not so boldly haue inuocated the name of god to such a wicked purpose : besides , what he did was by gods authoritie , yea and direction , who to helpe him to his right by dreame ( as himselfe professeth ) reuealed vnto him such a naturall meanes , as in all likelihood he was ignorant of before : neither was it iacobs intention , by cunning to conueie to himselfe any of his vncles goods ; but onely in such meanes as god had appointed , expected a blessing from time to come . besides , what can this make to any secret conueiance of their masters goods , seeing here was a plaine contract and bargaine , betweene him and laban ? from all which , seeing the counsell was diuine , the meanes naturall , the contract open and plaine , and the end , that by the blessing of god he might come by his right , iacob is freed from the imputation of vsing euill craft , and out of good conscience professed that his righteousnesse should answer for him . lastly , let euery seruant consider not only what his master depriueth him of , but withall what he committeth vnto him ; he hyreth him to be true , and not a theefe : he crediteth , and putteth him in trust with his goods , and sometimes with his whole estate , which he would not doe to a theefe . now to deceiue such as trust him so farre , is against all humanitie . for a man to take a purse by the high way , to steale sheepe , to break an house , is a notable point of the euery in it selfe , and in our account : but none betrusteth such a fellow , no man looketh for any better from him , no man is deceiued in him ; but a strong theefe is he , that is vntrusty to him that trusteth him , and relieth vpon his fidelitie . vse . . let this admonish seruants to beware of such vnrighteous waies , as are too common and vsuall : some purloyning from their masters , to diuert to their owne vses , some to riot away , some to plaie away , some to giue away ; in which courses some are so traded , as that much better were it for many masters to trust to a broken tooth , or a slyding foote , then to put any confidence in them . but fearefull is that sentence against them , . thess. . . god is the auenger of all such things . secondly , such masters as are toyled and iniured by the vnfaithfulnes of their seruants , haue great cause to examine their owne waies in former daies , and say to their owne hearts , haue i beene vnfaithfull to my master , and haue i made no restitution ? seeing i should haue repaied a fifth part more then that i was vniust in ; that is all confiscate , and by gods iust iudgement may carrie much more with it , yea and bring a curse on all the rest : see levit. . . . thus ought the vnrighteousnes of seruants , to force masters to righteous dealing . but shewing all good faithfulnesse , here the apostle extendeth the former precept , and in this forme of words affirmatiuely propoundeth it , requiring at the hands of seruants faithfulnesse not onely in regard of their masters goods , but in all other respects wherein a seruant ought to be helpefull to his master . in the former respect , he must not onely not wast his masters goods , with the vnfaithfull steward ; but he must carefully so farre as in him lieth encrease them : it is noted a propertie of the euill seruant , that he encreased not his masters talent : he is not accused for decreasing it , but he put it not forth to his masters aduantage . and yet much more must ●e by his prouidence , diligence , assiduitie , and care , see that nothing be lost or miscarrie thorough his default , after the example of iacob and ioseph , whose diligence was so approoued , that neither the keeper , nor pharaoh himselfe looked to any thing that was vnder his hand . in the latter regard he that would shewe all good faithfulnesse , must be faithfull , . in his masters commands readily and diligently to performe them of conscience , and not for eye seruice , but whether his masters eie be vpon him or no. wherein abrahams seruant giveth a notable presiden● , whose master sending him to seeke a wife for izaak , he presently getteth him on his way , prayeth to god for good successe and dispatch of his busines ; and the lord accordingly directing him to bethuels house , where meate was set before him , he refuseth to eate the least morsell till he had done his message . but how many seruants are there , who in imitation of such a worthie example , would neglect themselues to dispatch their masters busines ? but contrarie hereunto is the idlenes and lazines of many seruants , who affecting their owne ease , hire others to doe their work , and pay thē with their masters mony or goods : wherein the master sustaineth a double damage : so also is that common vice of iourneymen , who must first serue their owne turnes and lusts , and then their masters : whose present necessitie be it neuer so vrgent , can neither command nor perswade the labour of such masterles vagrants . . in his counsells and secrets , neuer disclosing any of his infirmities , or weakenesses , but by all lawfull and good meanes couering and hiding them . contrarie hereunto is that wickednesse of many seruants , who may indeede rather be accounted so many spies in the house ; whose common practise is , where they may be heard , to blase abroad whatsoeuer may tende to their master or mistresses reproach , hauing at once cast off both the religious feare of god , as also the reuerent respect of gods image in the persons of their superiors . . in his messages abroad ; both in the speedie execution and dispatch of them , as also in his expenses about them : husbanding his masters money , cutting off idle charges , and bringing home a iust account ; hereby acknowledging that the eie of his owne conscience watcheth him , when his masters eie cannot . . vnto his masters wife , children , seruants : wisely with ioseph distinguishing the things which are committed vnto him , from them that are excepted . lastly , as in all his actions and carriage , so also in euerie word , shunning all lying , dissembling , vntruthes , whether for his masters , his owne , or other mens aduantage : in the practise of which duties , he becommeth faithfull in all his masters house . now to incite seruants to all good faithfulnesse , hauing shewed the principall things wherein it consisteth . let them consider , . the promise of blessing made to faithfulnesse , prou. . . the faithfull person shall abound with blessing . . he that is faithfull in little , paueth a way for himselfe to become ruler of much , if god see it good for him . . the curse of vnfaithfull dealing : which layeth open a man to the plagues of god , which enter into the house of the vniust person : yea often whippeth him with his owne rodde : bringing often vpon such as haue beene vnfaithfull seruants , by meanes of vnfaithfull seruants , pouertie , and want , or worse things , that their sinne might returne vpon them with much more bitternesse . . that a good meanes to learne rightly to vse our owne portion of goods , is by the carefulll vse of other mens , comming into our hands . for he that wretchedly rioteth and squandreth his masters goods , for most part is giuen ouer by gods iudgement to bee a waster of his owne . and here taketh place that speach of christ , if you be vnfaithfull in an other mans goods , who shall giue you that which is your owne ? teaching , that he that is vnfaithfull to an other , seldome is faithful in his owne affaires . that they may adorne the doctrine of god our sauiour in all things . first , for the meaning . the doctrine of the gospel , is called the doctrine of christ. . because he is the argument and subiect of it : whence some of the euangelists beginne their writing thus , the beginning of the gospel of iesus christ : and the apostle paul beginneth his writing with his setting apart to preach the gospel of god concerning his sonne : for christ iesus deliuered to death for sinne , and raised again for iustification , is the whole matter . whence paul calleth it , the word of the crosse , not onely because the crosse followed it , but also in that it is the doctrine of christ crucified . . because he is the first and chiefe messenger and publisher of it , who in paradise promised that the seede of the woman should breake the serpents head : and none but the sonne , who came from the bosome of the father , could reueale , and shewe the fauourable face of his father vnto vs : who also in fulnesse of time , to shewe himselfe the cheife doctor of his church , came in his own person , and went about preaching and teaching this doctrine of the kingdome . . whosoeuer haue beene the teachers and publishers of this doctrine from the beginning , either by word or writing ( not excepting prophets and apostles themselues ) or shall be vnto the ende ; they all do it by commandement from him , yea himselfe preacheth in them , and in vs. thus the apostle saith , eph. . . that christ came and preached peace to them that were farre off , that is , to the gentiles in the persons of his apostles ; for otherwise in his owne person , as he was not sent , so he preached not but to the lost sheepe of the house of israel . and therefore although paul sometimes call it his gospel , and speaking of other apostles also , our gospel , yet must it be meant onely in regard that they were the publishers , but not the authors of it , for that is christ himselfe . . as it proceedeth from him , so it tendeth wholly vnto him , and leadeth beleeuers to see and partake both of his grace and glorie shining in the same . secondly , christ is called god our sauiour , . to prooue his owne dietie , not onely in expresse tearmes beeing called god ; but also by the epithite agreeing onely to a diuine nature , our sauiour . . to imply our owne miserie , whose infinite wretchednesse onely god could remooue , and whose infinite good none but god could restore . . and especially in regard of this doctrine ; . to confirme the diuinitie of the same , it beeing a doctrine of god , and a doctrine of saluation proceeding from our sauiour . . to enforce the dutie towards it : namely that seeing the author of it is god , the matter diuine , the effect saluation , meet it is that such a sauing doctrine , a doctrine of such tidings , should be beautified and adorned . thirdly , this doctrine is adorned , when it is made bewtifull and louely vnto men , and this by two things in the professors of it . . by an honest and vnblameable conuersation ; for carnall men commonly esteem of the doctrine by the life , and the profession by the practise of the professor . hence the apostle would haue christians so compose all their actions , as whosoeuer should see their good workes , might be mooued to glorifie god. and this appeareth more clearely in the contrarie : for when the worke answereth not to the word , it causeth the name of god to be blasphemed among vnbeleeuers : and to glorie in the law , yet breaking the law , is a great dishonour to god. . by gods blessing which is promised and is attending such walking , whereby euen strangers to the church , are forced to beginne to like of the profession ; for gods blessing vpon his people , is not onely profitable to themselues , but turneth to the saluation of many others . we read of many of the heathen people , that when they saw the great aduancement of hester , and mordecay , they became iewes . and when the egyptians saw the great workes that god did for his people among them , it is said , that many of them ioyned themselues to the israelites . so we read in the ecclesiasticall storie , that when licinius was ouercome by constantine , and the persecutions ceased , which had almost for . yeares together wasted the church , how innumerable of them , who before had worshipped their idols , were contented to be receiued into the church . on the contrarie , the gospel is dishonoured , when the lord is forced to iudge and correct the abuse of his name , in the professors of it ; ezech. . . when they , that is , the israelites , entred among the heathen they polluted my name , when they said of them , these are the people of the lord , and are gone out of his land. fourthly , seruants adorne the gospel , when professing it , they by performing all faithfull seruice to their masters in and for god , seeke and obtaine the blessing of god , in the condition of life wherein he hath placed them : whereas the casting off of the yoake in beleeuing seruants , would make men conceiue , that god , whose name they professe , were the author of confusion , and not of order , and that the gospol were an enemie to ciuill and humane right . for what is more right and equall , then for masters to enioy their seruants , as they do the other parts of their goods ? and bet●er might a man misse a great part of his goods , then the person , and labour of his seruant . doctr. the meanest christian in his place , may and ought to bring glorie vnto the gospel . these seruants were sould and bought like beasts in smithfeild ; yet must such poore creatures by their faithfulnesse , diligence , and conscience , decke and bewtifie the gospel , which euen by their liues receiueth either honour , or discredit . in the tabernacles building euery man must bring lesse or more . the lord esteemeth not of men by the places they hold , but by their carriage in them . a poore wise child or seruant here , is better then an old foolish king. in a word , no man is called to the truth , but on condition to shew forth the vertues of him that hath called him . vse . . let seruants , who for most part , leaue the care of religion to others , consider of this priuiledge , which the basenesse of their calling cannot depriue them of . as in euery nation , so in euery calling and condition of life , he that feareth god , and worketh righteousnes , is accepted of him : yea , the poorest soule called to partake of the liberties of the gospel , and freedome in grace , is also called to this glorie , that he is one who adorneth the gospel . which consideration , may both comfort and encourage poore despised christians in good waies , and prouoke them by expressing christianitie in their whole course , to shew their cognisance , and manifest to what house and family they belong . . how much more doe those in higher place , set vp for many eyes to looke vpon , either credit , or discredit the gospel : and yet we may say of our age , as christ of his , the poore receiue the gospel : and this doctrine is much more beholding to seruants then masters , to inferiours then superiours . . masters must vse meanes , that their seruants may adorne the gospel , and not with the egyptians , looke only for taskes , and businesse to be done , but neuer exhort them to sacrifice . and yet more wretched are some masters , who when their seruants entreate to goe and worship in the church , doe therefore euill entreate them , as those that are too idle . vers. . for that grace of god , which bringeth saluation vnto all men , hath appeared , . and teacheth vs that we should denie vngodlinesse , and worldly lusts , and that we should liue soberly , and righteously , and godly in this present world . . looking for that blessed hope , and appearing of that glorie , of that mightie god , and of our sauiour iesus christ , in these words , our apostle layeth downe a generall reason , confirming and enforcing all the former precepts ; and it is drawne from the end of our redemption , which calleth all sorts of men out of their vaine conuersation , vnto a profitable and religious course amongst men . grace hath appeared to all men , euen the basest , aswell to seruants as masters , to slaues as superiours , to one sort as another , that all sorts of men might by new life , and obedience walke answerable thereunto . by grace , is meant the doctrine of the gospel , called act. . . the word of grace : so iude , . turne the grace of god into wantonnesse . because , . it is a gift of grace . . it teacheth that remission of sinnes , and life euerlasting , are obtained only by the meere grace of god in christ. . it is a meane vnder god , to bring beleeuers to the participation of this grace , through remission of sinnes by his blood . this grace is described , . by the adiuncts , . by the ends of it . the adiuncts are two : first , the light and cleare euidence of it in the present manner of propounding ; in the word appeared , which in the greeke signifieth a shining out in greater brightnesse then euer before : for before the rising vp of the sunne of righteousnes●e , the greatest part of the world was in darknes ; and where most light was in the goshen of the church , it was but in shadowes and obscuritie ; but now a light is sprung vp to them that were in darknes , the doctrine of grace is gloriously preached to all the world . the second adiunct , is that saluation , which this grace bringeth , and goeth with this light : for it is the power of god to saluation . and this is amplified by the subiect , all men : that is , mankind , or all conditions of men , seruants aswell as masters , bond as free , poore as rich , women as men , young as old , &c. the ends of the appearing of grace are two : the former is nearer , namely , to become our schoolmaster or teacher in this present world . and it teacheth two lessons . . what we must forbeare and auoid , . vngodlinesse , . worldly lusts . secondly , what we must incline vnto , . sobrietie , . righteousnesse , . pietie . and this we must doe in this present life , . that others may witnesse with vs our faith to be vnfained , for true godlinesse must not be hid onely in the heart , but visible also to the eie of man ; both that it may be an acceptable testimonie to the truth , as also for direction to some , and conuiction of others . . because this present world is our nonage time , wherein we must be schooled to these lessons ; which time if it be neglected , there is no time hereafter alloted to learne them in . the latter ende is further remooued , and concerneth the life to come ; namely , the fruition of our hope , that is by metonimy , our glorie hoped for , in the appearing of christ the mightie god , which that it may be a spurre to our more godly course , we are willed to expect . so that the briefe scope and summe of the words is , as though he had thus plainly spoken : there is great reason , o titus , that thou shouldest thus vrge all sorts of persons , young and olde , men and women , bond and free , vnto such seueral duties and vertues , as may most beautifie their profession ; because that blessed doctrine of grace , offring saluation freely not onely to masters , but euen to seruants , hath more brightly shined out in these last , then euer before in former ages : and like a schoolemaster instructeth , that we should both denie vngodlines and vnlawfull lusts , as also that we should moderate our owne affections with sobrietie , exercise righteousnesse towards others , and in regard of god , practise the power of that religion which we professe : and further vrgeth vs with thirsting desire to expect and long after that heauenly blessednesse and immortall glorie now onely possessed by hope , but which shall be fully assured vs , when iesus christ that great god and our sauiour shall appeare the second time to our full redemption . for the grace of god ] doctr. although the doctrine of the churches of the olde and newe testament be the verie selfe same , in regard . of the author , who is god. . substance and matter , which is perfect righteousnes required in both . . scope and ende , to the iustification of a sinner before god ; yet are there diuerse accidentall differences betweene them , which that we may the better vnderstand , both the offices , and the benefits by christ , are meet to be knowne : some of them we shall note out of these words as we shall come vnto them . the first difference is , in that the gospel is called grace , which word the lawe acknowledgeth not : nay these two are opposed , to be vnder the lawe , and to be vnder grace . to be vnder the law , is not to be vnder it as a rule of life , for so all beleeuers on earth , yea the saints and angels in heauen are vnder it ; but to be vnder the yoke of it , which neither we nor our fathers were able to beare . for to omit the least part of the yoake , standing in the obseruation of . many , . costly , . laborious , . burdensome ceremonies , what a killing letter is the law , which commandeth inward and perfect righteousnesse , for nature and actions , and that in our owne persons ? which promiseth life vpon no other condition but of workes ? doe this , and liue ; and these must be such as must be framed according to that perfect light and holinesse of nature , in which we were created : which wrappeth vs vnder the curse of sinne , and infolds vs in the iustice of god , without shewing any mercie at all ? what a yoke is it that is euer galling vs for sinne , partly shewing it , partly ( not as a cause indeede , but occasionally ) increasing it , it beeing the strength of sinne ? . cor. . . now to be vnder grace , is to be freed from all this bondage ; not onely from those elements and rudiments of the world , but especially , . when the yoake of personall obedience to iustification , is by grace translated from beleeuers , to the person of christ our suretie , so that he doing the lawe , we might liue by it . . when duties are not vrged according to our perfect estate of creation , but according to the present measure of grace receiued ; not according to full and perfect righteousnesse , but according to the sinceritie and truth of the heart , although from weake and imperfect faith and loue : not as meriting any thing , but only as testifying the truth of our conuersion : in all which , the lord of his grace accepteth the will , for the deed done . . when the most heauie curse of the law is remooued from our weake shoulders , and laid vpon the backe of iesus christ , euen as his obedience is translated vnto vs : and thus there is no condemnation to those that are in him . . when the strength of the lawe is abated , so as beleeuers may send it to christ for performance ; for it cannot vexe vs as before the ministerie of grace it could ; which is an other law , namely of faith , to which we are bound , the which not onely can command as the former , but also giue grace and power to obey and performe in some acceptable sort the commandement . and this is the doctrine of grace , which we are made partakers of . vse . . euerie christian ought to take vp that exhortation , . cor. . . we beseech you that you receiue not the grace of god in vaine : not that the sauing graces of faith and loue , &c. may be receiued and lost againe , which is the popish collection from the place , which speaketh only of the doctrine of grace and faith , which may be receiued in vaine , and is of all such hypocrites who neuer knewe what neede they stood of this grace : and therefore some receiue it into their eares , not into their hearts : into their profession , not into their practise ; into their lippes and tongues but neuer into the loue , ioy , and other affections of their hearts . whereas could they see the glorie of this ministration , they would exceede that people in their acclamation and crie , grace , grace vnto it . quest. but how may a man knowe whether he receiue this grace in vaine or no ? answ. by these notes . . whosoeuer receiueth this grace in truth , he receiueth together with the commandement , a power which enableth him in an acceptable performance of it ; for howsoeuer the law is a dead letter , yet the gospel beleeued , is a quickening spirit , the words of it are spirit and life , in conferring the spirit of life , whereby the beleeuing soule is quickened in the wayes of righteousnesse . the first thing then to be examined is , whether the gospel be in word or in power : for if it beget onely to a forme and outward profession of pietie and religion , it is receiued in vaine . . as he receiueth a power , so doth he also a will to obey the precept of the gospel : he is not now constrained so much by the bond of the law to obey god , but the sonne hauing set him free from such compulsion , he becommeth a lawe vnto himselfe , and of loue and a free heart , ( if there were no law nor curse ) he seeketh to please god : the gracious working of the spirit bendeth his heart to delight in the lawe , concerning the inner man , and this maketh the yoake easie , and the commandement not grieuous . the next thing then to be examined is , whether thou serue god in the newenes of the spirit , or oldnes of the letter : that is , by vertue of the spirit renewing the soule , and so working the will , and not by the compulsiue power of the lawe ; if thou findest not this change and work of grace in thy will , which carrieth euer a readinesse with it to obey god in all his commandements , thou hast receiued this grace in vaine : for gods people are a willing and free people , and bring free will offrings , their hearts incourage them , and their spirits make them willing , euen there where often power and strength faileth them . . whosoeuer is not stirred vp to thankfulnesse of heart and life for his free righteousnesse by the only merit of christ , neuer as yet knew what this grace meant in truth ; for let a man receiue but a small benefit of his freind , looke how he is affected vnto it , and prizeth it , accordingly doth he testifie his thankfulnes to the giuer : shall we be thankfull to a mortall man ( suppose a prince ) that sheweth vs a little grace aboue others in some fauourable speach , countenance , or other benefit ; and can the lord power all his grace into an heart which prizing it can possibly be vnthankfull ? and where this thankfulnesse is , it will make a man in his heart to loue god , to feare before him , to reuerence his name and his ordinances , to affect his house , his children , his houshold seruants , and much more his tokens of speciall loue , namely , his graces in his owne or other mens soules . in his life it will make him beware of all sinne , which may prouoke so gracious a god to displeasure , yea & striue in the subduing of all sinne : for grace will not stand with the regiment of sinne , nor sinne cannot raigne in him that is vnder grace : to conclude , it maketh him fruitfull in all weldoing , which well beseemeth the spirit which he hath receiued : for can either such grace as this deserue lesse ? or can grace which fitteth her owne habitation frame the heart it taketh vp to lesse then the endeauour in all these ? the further application of these notes i will forbeare , and come to the other instructions . vse . . is the doctrine of the gospel a doctrine of grace ; then vse carefully the meanes to haue thy part in it ; for hereby only thou art vnyoked from the curse and tyrannie of the law , from gods consuming wrath and iustice , and all the feareful fruits of his displeasure ; hereby only thou commest to see god in christ accepting thy person , and with thy person thy workes : sparing thy weaknes euen as a man spares his sonne that serueth him ; entertaining willingnesse where there wanteth strength , and endeauour where there is no power ; remitting thy own vnrighteousnesse ; imputing the righteousnesse of his owne sonne ; and beginning to frame such an image in thy soule , as tendeth to a more happy conditiō then euer thou hadst in thy purest innocencie . a happie merchant he is that sells all to buy this treasure . vse . . call others to partake of it , be speaking of it , tell men what god hath done for thy soule ; thou canst not but wish all men conuerted , if thy selfe beest . a righteous man here cannot eate his morsells alone ; christian loue is like fire , which warmeth whosoeuer stand about it ; one brand will kindle another , and iron ( saith salomon ) sharpneth iron , so one conuerted man will strengthen the brethren : andrew wil call simon , and philip will call nathaniel , and the beleeuer wisheth all gods people to be like himselfe , except his sinnes . vse . . pittie those who are destitue of this grace , and are without the meanes of it in the preaching and publishing of it , for such a people haue not yet obtained mercie . if christ were liuing againe vpon earth , his bowels would earne in compassion to see so many people as sheepe scattered without a shepheard . if we should see a goodly feild of corne stand faire and white to the haruest , but know that there were neuer a reaper in all the countrie to gather it into the barne , but for want of reapers it should all rot and spoile on the ground , it would greatly pittie our hearts : and yet no other is the condition of such people as want able and faithfull ministers : pray therfore the lord of the haruest to thrust out laborers into his haruest . vse . . detest the vnmercifulnesse of men , who beeing called , neglect to teach the people , for these doe nothing else but damme vp all the streames of grace from them ; and so it appeareth in the people committed to such vnconscionabla men , who for most part are so gracelesse and so wicked , as though the old sodomites were reuived againe . bringing saluation . ] this doctrine is a sauing doctrine , and word of saluation to those that were wandring in the pathes of death . act. . . the angel wishing cornelius to send for peter , affirmeth , that he shall speake to him words whereby he and all his house should be saued . whence it is called the word of life , act. . . goe , preach to the people all the words of this life : and the word of eternall life , ioh. . . because god hath ordained it to this purpose , that whosoeuer is brought to the faith by it , shall eternally liue thereby . and here is another difference between the doctrine of the law and gospel , the which two the apostle comparing together , he calleth the law , a killing letter , and the ministrie of it , a ministrie of condemnation , and the ministration of death : but the gospel he calleth a quickning spirit , and the ministrie of the spirit , and the ministration of righteousnesse . obiect . psal. . . the law of god conuerteth the soule . answ. but there the law in a more generall acceptation of the word , comprehendeth the whole doctrine of the couenant of life and saluation , as it is also psal. . . blessed is the man that meditateth in the law : that is , the word of god day and night . but in this straiter sence , the law is no instrumentall cause of faith , repentance , or any grace ; it only woundeth a man , and prepareth him to conuersion , but conuerteth none ; it gendereth to bondage , and bindeth him that looketh for iustification by it , in the conuiction of sinne , and deserued damnation , and there leaueth him in death : only this doctrine of grace , is the conuerting and quickning word , reuealing that god through his christ is become either pleased , or placable with vs ; till which time we cannot but either lie in a slauish feare and the smarting twitches of our consciences , or else desperately giue ouer all ; but when by the gospel we perceiue the readinesse of our heauenly father to receiue them that returne , then we resolue to seek vnto his grace , to become his , and to loue him who loued vs first . so as the beleeuer can readie answer the apostles interrogatorie , tell mee , receiued yee the spirit , by the workes of the law , or by the hearing of faith ? by workes , is meant the doctrine of iustification by the workes of the law ; and by the hearing of faith , is meant the doctrine of the gospel : hearing beeing put for the thing heard , and faith , for the doctrine beleeued : they can now answer , that it is the gospel , that gendreth vnto life , which is the instrument of the spirit , both for the beginning , and confirming of regeneration and salvation , and that the lawe is no cause ( though an occasion ) of gods grace , shewing onely the necessitie of some other righteousnesse , then that in a mans selfe ; but not putting a man so prepared into the possession of it , which the gospel onely can doe . vse . . if only the doctrine of grace bring saluation , then doth no doctrine of workes bring it , or vnto it , neither in whole or in part . but the whole chaine of our saluation sheweth , that we are saued by grace onely : . our election , rom. . . at this time there is a remnant according to the election of grace . but it may be of grace and foreseene workes too ▪ but the apostle setteth himselfe to preuent this obiection in the next words , if it be of grace , it is no more of workes , or else were grace no more grace ; but if it be of workes , it is no more of grace , or else were workes no more workes . . our calling , . tim. . . we are called with an holy calling , not according to our works , but according to his purpose and grace . . our faith , philip. . . it is giuen you to beleeue : and faith is the gift of god. . our iustification , rom. . . we are iustified freely by his grace . . our sanctification , eph. . . we are his workemanship created vnto good workes , which he ordained that we should walke in them . . our perseuerance in grace is by grace , ier. . . i will put my feare in their hearts , that they shall neuer depart from me . . eternall life is the free gift of god , rom. . . againe , if our saluation were either depending vpon our hand , or held in our owne hands , more easily might we loose it , then when we were in our innocencie ; gold were no sooner taken out of little childrens hands , who minde to play with it rather then to lay it vp , then our comfort out of our owne : but our securitie is , that our cheife treasure is not laid vp in such a weake cottage , but our life is hid in heauen , in the free grace and vnchangeable loue of god : that now , . false prophets cannot possibly seduce the elect , matth. . . . though many apostates fall backe , yet gods foundation abides sure , . tim. . . where gods election is compared to a great building laid vpon a firme foundation , which may be shaken but neuer ouerthrowne . . though our sinnes like so many billows , would growe ouer our heads and drowne vs , yet this grace is sufficient for vs , and vpholds vs that we sleepe not in death . . though tribulations may threaten to separate vs , yet this grace by them driues vs nearer himselfe ; and draweth him nearer vnto vs , according to that gracious promise , that in sixe troubles he will be with vs , and in seauen he will not forsake vs. what meane then the enemies of this grace of god the papists to seeke for any part of their iustification and saluation in merits and works : whereas if we consider the beginning of all our good , which they call the first iustification ; the lord is found of vs who sought him not , his skirts couered vs when our father was an amorite , our mother an hittite , and we in our blood . and for the encrease of our good , which is that second iustification which they dreame of , and is indeede nothing else but the increase of our sanctification , he beginneth and perfecteth , he is the author and finisher of our faith , by which we stand , and hold on vnto saluation : . cor. . . who shall confirme you to the ende , that yee may be blamelesse in the day of our lord iesus christ. vse . . if this be a doctrine bringing saluation , then must we embrace it as we would saluation it selfe : there is no man but would lay hold on saluation , yet no man almost claspeth hold on the gospel to make it his portion : many a one can make it his talke , and his pretence , but scarse any maketh it his portion , by yeelding himselfe to be cast into the mould of it . now for the right entertaining of it , two things are required . . to acknowledge that this word of saluation , is by god sent vnto vs as the speciall token of his loue . this paul vrgeth on the iewes his hearers , act. . . men and brethren — to you is the word of saluation sent : this the iewes knewe well enough , but paul would haue them acknowledge the benefit , which a verie fewe at this day doe . . to be thankefull for such a mercie , not onely by accounting their feete beautifull , that are the bringers of such tidings , but by holding forth this word of saluation , as we are commanded , phil. . . and this is done , . by beleeuing it in the heart to iustification . . by professing it with the mouth to saluation . . by teaching and propagating it to others by holy speach and example : ●nd thus onely it becomes vnto vs as it is in it selfe , a sweete sauour of life vnto life . and this dutie is rather to be thought vpon , because this doctrine although it be in it owne nature a word bringing saluation , yet may it by accident through our default become ( though not a cause ) an occasion of destruction , and a sauour of death vnto death ; and what a wofull thing were it so to sinne against the gospell , as it should become ( working according to the nature of the subiect ) a killing letter vnto vs ? how fearefull a sinne were it to turne this grace into wantonnes , or to neglect and yet much more despise so great saluation ? seeing this is to sinne against the neerest and immediate word of saluation : and if those escaped not vengeance who despised the word spoken by angels ; much lesse shall such as despise the word vttered by the sonne himselfe . many men when they see the lawe broken , especially those precepts wherein humane societie is more disturbed , as by theft , murther , adulterie , periurie , &c. oh these sinnes cannot be brooked for the foulenesse and detestablenesse of them : but yet the same men liue in a greater sinne then any o● all these , and see it not ; namely , the neglect or contempt of saluation offered in the gospel , which is more dishonourable vnto god , and much more preiudiciall to his owne soule . let the iewes be our glasse herein , in whom the lord suffered many contempts of his lawe , and yet neuer vtterly cast them off : but no sooner almost had they refused this corner stone , but he scattered them into all windes , and would haue no more to doe with them vnto this day . let other famous churches of corinth , ephesus , galatia , colossus , thessalonica , the seauen flourishing churches in lesser asia , to whom iohn ▪ writ his epistles in the reuelation , teach vs , that neuer did any church wilfully refuse this grace , but ere long god gaue them ouer into the hands of christs greatest enemies : and so of persons it will be true , that whosoeuer loue not blessing , the curse of god shall befall them , and runne into their bowels like water . to all men , ] these words may be expounded , . without exception ; and then it must be conceiued by way of publication or manifestation of this grace , which in the generall promises of the gospel is published and offered to all , excepting none , whosoeuer beleeueth shall be saued . . with restraint , when this grace bringeth saluation by way of exhibition , not offring only , but conferring the same . and the restraints are two . . it bringeth saluation to all men , namely , that are elected and saued : for whosoeuer are saued , must passe by this doore , and come to the knowledge of the truth : neither can this be thought strange of him , who considereth that the scriptures acknowledge such a generalitie , yea a world of the elect onely . god was in christ reconciling the world vnto himselfe , that is , the beleeuers who onely are reconciled : and christ is the lambe that takes away the sinnes of the world , that is , of his elect : see also ioh. . . . it bringeth saluation to all men ; that is , all kinds and conditions of men , not to euerie particular or singular of the kinds , but to all the sorts and kinds of men , to seruants as well as masters , to gentile as well as iew , to poore as rich . thus is it said that god would haue all men saued , that is , of all sorts of men some : so christ healed all diseases , that is , all kinds of diseases ; and the pharisies tithed all hearbs , that is , all kinds ; for they tooke not euerie particular hearb for tithe , but tooke the tenths of euerie kinde , and not the tenth of euery hearb . and hence we note a third difference betweene the law and gospel . that doctrine of the law brought not saluation , no not by way of manifestation to all men ; no nor yet to all sorts and conditions of men ; that was a more restrictiue doctrine to the iewes only : and in that couenant was alwaies a difference held , and a wall of partition was set vp between iew and gentile , and betweene people and people . before the flood were the sonnes of god , and the sonnes of men . after the flood , before the law , there was the promised seed , and the seed of the flesh ; the sonnes of the freewoman , and of the bond woman : after the law before christ , was held the distinction of iew and gentile : with the former god made his couenant , them he tooke into his teaching , and passed by the other : to these pertained the adoption , the glorie , the couenant , the giuing of the law , the seruice of god , the oracles , the promises ; these had his temple , his prophets ordinarie and extraordinarie . this difference dauid implied , psal. . hee sheweth his word vnto iacob , his statutes and iudgements vnto israel , he dealt not so with euery nation , neither haue they knowne his waies . but now in this last age of the world , this couenant of grace and life at least , for propounding , is made common to all people : now euery man is inuited vnto repentance , the partition wall is broken downe , the vaile is rent , and the mysterie which was kept secret from the beginning of the world , is published to all nations , rom. . . vse . . this place thus rightly interpreted , yeeldeth no patronage to that deuise of vniuersall election , which they draw from the vniuersall vocation of men to the knowledge of the gospel . but many are called , not euery particular man , and the greatest part of the world haue alwaies bin out of the couenant ; besides of them that are called , few come , so as all to whom this grace is published , participate not in it . vse . . note the extent of this couenant farre aboue the other : whence it is fitly called by iude , the common saluation , as in regard of the ends , and meanes of it , so also in respect of the subiects called vnto it : so in the former chapter , vers . . it is called the common faith , not onely in regard of the kind , and obiect of it , but also of the subiects , persons of all kinds beeing called thereunto : which consideration should stirre vp our reioysing , in that the barren and desolate hath more children , then the married wife , that the place of the tents of the church is so enlarged , and the courtaines of her habitation spread out ; as we are exhorted , isa. . . vse . . note that the kingdome of christ admitteth no distinction of men ; it is not of this world , which accepteth of men for their place , countrie , calling : but all countries and callings are alike vnto god , in euery nation and calling he that feareth him , is accepted of him : he neither accepteth the person of the prince , nor of the poore , for they both are the worke of his hands : he calleth the gentile , the seruant , the poore , and these receiue the gospel . where againe we who are gentiles , and were lo ammi , and lo ruhania , may reioyce that we are receiued to pitie , and that the wing of gods mercie is stretched ouer vs , who iustifieth the circumcision of faith , and the vncircumcision through faith . hence may the poore beleeuer , be he a thrall , a seruant , and base in the world , raise his heart to comfort , that euen he , whom men despise , is called and that effectually , to see the grace and saluation of god ; euen he who is perhaps a seruant to some meane man , is a free citizen in gods kingdom ; euen he that hath neuer a foote in earth , is become a purchaser in heauen . here is no complaint that the prodigall sonne is entertained , and the seruiceable sonne neglected . the enunch need not say , i am a drie tree , nor the sonne of the stranger , the lord hath surely separated me from his people , but whosoeuer cleaueth vnto the lord to loue the lord and serue him , them he will giue a name better then of sonnes and daughters , euen an euerlasting name , that shall not be put out . vse . . this meeteth also with a wofull delusion among many protestants , to whom when we call for conscionable walking in a christian course , what , say they , did not christ die for all men ? and is not heauen as open for mee as for others ? would not god haue all men to be saued ? is he not mercifull ? will he condemne for such and such things ? which what is it else , but from the abundance of grace , to make their sinnes superabound ? and thus they plainly shew that they were neuer yet effectually called , and that although they haue bin called to the supper , yet haue they refused to come . hath appeared , ] the gospel is compared to a great light shining out brightly and gloriously . . a light , in that . it dispelleth a manifold darknesse , which before occupied the minds of men . . in regard of direction . . comfort which it bringeth to the beleeuing soule . and . a great light : wherein is a fourth difference from the old testament , in which all things were more darke and obscure through the vaile of figures , and ceremonies , so as their light was but like the obscure light of the sunne before the rising ; not that the substance and scope of their doctrine was not the same with ours , but that in the manner of deliuerie it was farre lesse lightsome . but now the light is risen vp in glorious sort , shining not as before almost to none but iewes , but to the gentiles also : so as according to the prophets foreshadowing hereof , the sunne is not only risen and in our midheauen , but the light of it is seauen fold bigger then it was before . and the reasons are sundrie : . many were the types , and predictions of the old testament , which must be knowne to be accomplished in the new ; which for this cause must as farre excel the other in light and brightnesse , as the bodie the shadow ; or the thing it selfe , the figure and picture of it : truely to this saith one , that the exposition must be more cleare then the text . . the promises made to the church of the new testament were many moe , and farre more ample , then to the old : as that , from the least to the greatest all should know the lord : that the mountaine of the lord should be lifted vp vpon the toppe of the mountaines , that all the earth should be filled with the knowledge of god , as the waters couer the sea : the which if they be fulfilled , then this great light hath appeared . . the generalitie of the doctrine confirmeth the same : for all nations were to be called to the embracing of it , gentiles , arabians , barbarians , and the rest euen of the most barbarous heathens : much light therefore and perspicuitie was to be required in such a doctrine , as should acquaint all nations , not only with it selfe , but all that doctrine also which was formerly deliuered in all ages to the church of god : and this latter most full and clearely explaned in the former . this light in this regard is growne ( like that cloud ) from an handbreadth to couer the whole heauens ; and is indeed that water running vnder the threshold of the sanctuarie , which is risen from the ankles to a riuer , yea a sea couering the earth . . the exhibiting of christ in fulnesse of time , who came from his fathers bosome , to reueale things there secretly reserued from the beginning of the world ; and the plentifull powring out of the spirit long before promised , and . daies after christs ascension accomplished to the church of the new testament , doth certainely seale vp this same truth ; besides those expresse places of scripture , which might be alleadged to this purpose . in . cor. . paul affirmeth , that the ministration of the spirit is farre more glorious , then that of the law , which he calleth the ministration of death ; of which he affirmeth , that yet it was so glorious , that it made moses couer his face with a vaile , without the which the children of israel were not able to behold him ; signifying vnto vs , that they were not able to comprehend those manifold obscure types of the law , till the vaile was remooued ; which , saith the apostle , ver . . in christ is now put away . in this respect our sauiour affirmeth , that although among them that were borne of women , there was not a greater then iohn , ( who yet in regard of his person , was inferiour to sundrie of the prophets ) because of them all he was nearest vnto christ , and in his ministerie pointed at him with the finger now exhibited into the world ; yet the least minister , in the kingdome of heauen , that is , of the new testament , is greater then he . for he can preach that the sonne of man is lifted vp , dead , raised , ascended , which iohn could not doe , as neere as he was , and much lesse abraham , dauid , and the other prophets , who sawe his daie further off . obiect . but hereby it seemeth that before christs appearing , the doctrine of the gospel appeared not . answ. we must consider the gospel in a double respect : . as it is a doctrine conteyning a promise of grace , freely for the messiah , who was to be the sonne of abraham , and dauid ; and thus was it euer in the church , deliuered by god immediatly to adam after the fall ; moses writ also of him , and to him giue all the prophets witnesse . . as a doctrine propounding free grace in christ exhibited , dead , raised , &c. and thus it appeared not before his owne appearing , before which time it was onely a gospel fore-promised , rom. . . vse . . in that the doctrine of the gospell is such a shining light , we may see the miserable estate of such as want the meanes of it , who abide in obscuritie and darkenesse , euen as those are in the night , to whom the sunne is not risen ; for man naturally perceiueth not the things of god , and therefore vnlesse this instrument of the spirit come , the spirit himselfe by whom onely we knowe the things giuen vs of god , must needes be wanting . the which consideration should mooue vs to pittie the estate of such poore creatures , who are in a farre more miserable blindnes , then the egyptians in their three dayes darkenes . what a lamentable thing is it , that a kingdome beeing giuen for going vnto it , and men beeing blind of themselues , and not able to see one foote of the way , cannot get any guides or meanes to helpe them one steppe forward ? but as blind me● desperately runne vpon pikes and swords , into pittes and ponds , no one recalling them from present death and deadly things . vse . . note hence with how little danger we can shut our eyes against such a light as is risen vp vnto vs ; shall we without blame now liuing as at midday , see no more nor so much as those who liued in the dawning ? shall the light of the sunne be seauen fold greater vnto vs then euer before , and yet we stumble and fall , as if we were cast into the midnight ? what a fearefull iudgement hangeth ouer our negligence , if vnder our ministerie which exceedeth in glorie , we come behind the ordinarie beleeuers of the olde testament in knowledge , faith , and fruition of christ with his graces ? is all the pedagogie of the lawe past , wherein euen the prophets and arch-beleeuers ( so farre as we consider the ordinarie ministration ) were to vs but as children in their elements ? is christ come , crucified , raised vp to glorie , and so the fulnesse of time come wherein we haue the bodie and substance ? oh what a disgrace is it , that we should be inferiour to those who obtained but the shadowes ? what a great condemnation will it be , that we who are reserued to such means should sinne against such a light ? in a misty night to stumble and fall were no such disgrace , no such danger ; but with many christians to say , i am in the light , i see my way well enough , and yet to come behind not onely the iewes , who walked in a darke light ; but euen the gentiles who not onely walked in darkenes , but were darkenesse it selfe , in the practise of sobrietie , iustice , mercie , chastitie , and such like ; is an heauie condition , and yet the condition not of a fewe professed christians . it will be here said , but god forbid that we should not receiue this light , and walke also in the direction of it , and to say the contrarie were to broach a slaunder . to which i say , that when christ himselfe preached , most of the iewes were blind still , so true it is that many who heare and professe the gospel , yet neuer receiued the light to walke by it . some receive indeede this light superficially vpon themselues , as the light of the sunne falling vpon trees and stones , it enlighteneth the outside , and warmeth the barke a little , but peirceth not into the heart and midst of them : so the gospel shineth round about many professors , and it may be conformeth some outward actions , and set them forward to speake of it , and for it , at least for a while , but it gets not within them , nor peirceth their hearts : there is no change there , the soule nastie corners of them lie vnswept still , and so they remaine hypocrites still . others receiue this sunshine no otherwise then the aire receiueth the light of the sunne ; when the bodie of the sunne is present , it enlighteneth the whole aire , but the bodie of the sunne departing , darkenes succeedeth againe : so many hea●ers may be affected with the present sound of the word , and thinke themselues sufficiently enlightened , but the sound beeing gone , the former darkenes commeth , they heare many things but keepe nothing , and so make themselues fit for many stripes . quest. but how shall i knowe whether i receiue this light aright or no ? answ. by these notes . . if thou wilt not attempt any thing without the direction of it , no more then thou wouldst thy earthly businesse without the light of the sunne or of a candle . a fewe naturall actions a man can doe in the night time , as eate , drinke , sleepe , &c. but in any matter of weight he will haue light : so for workes of darkenes men neede no light nor desire any , but for the least worke of grace , thou must first call for a light . the apostle wisheth vs to walke as children of light : but how shall we doe that ? the apostle iohn telleth vs , namely if wee walke in the light ; and while we haue the light . the israelites might not mooue a foote towards canaan , but by direction of the pillar , and the wise men could not goe to christ without his starre . secondly , light is a pleasant thing to the eie , saith salomon , and a comfortable thing it is to a poore prisoner to behold the light of the sunne , through neuer so small a creuise ; in like manner is the glad message of the gospel to the christian soule that knowes it aright , as if vnexpected tydings of a pardon were brought to a malefactor readie to execution . examine thy soule then , are the statutes of the lord thy delight , thy solace , thy songs in this time of thy pilgrimage ? for as the child of god knowes his freedome from all powers of darkenesse , so can he not ( if he be out of beginnings of conuersion , and act of temptation ) but haue sweete comforts in his soule from the sense and feeling of the same . thirdly , thou must not onely take direction and comfort , but goe on to one thing yet wanting , required , . cor. . . namely , that seeing we behold the glorie of the lord with open face , we must be changed into the same image from glorie to glorie : that is , seeing by the appearing of grace the vaile is remooued , that we may see the face of god clearely , now must we by meanes of this knowledge be transformed into his image ; that image in which we were created must be daily renewed , and by degrees further restoared in vs , which is the meaning of the apostle when he saith , from glorie to glorie : for wheresoeuer this shining light is receiued , it not onely illuminateth the mind with knowledge of the truth ; but by little and little it transformeth the whole man into it selfe . whence the apostle saith , coloss. . . that the newe man is renewed in knowledge after the image of him that created him : and no light else can change the thing enlightened into it selfe . examine then whether thou art not onely inlightened with knowledge and vnderstanding , but whether thou art changed by it from an vnbeleeuer and vnrighteous person , to a beleeuer , fruitfull in the workes of faith , whereby thy selfe shinest as a light in the world . now the motiues to prouoke vs thus to entertaine the light , are sundrie . . consider our businesse is such as requireth light ; the course of christianitie is an husbandrie , a race , a iourney , a battel . . the difficulties , dangers , and obstacles in these businesses are many , and we haue need of light to avoide them . . the day lasteth not alwaies , ioh. . . yet a little while , and the light is with you : and let the day once slippe , whosoeuer walketh , walketh in darkenesse , he that worketh , worketh the works of darkenes ; the former knoweth not whether he goeth ; the latter knoweth not what , or how he worketh : and let this worke be neuer so ciuill and seemely , yea let it be neuer so good in the matter , yet is it euill in respect of the worker . . those that regard not the light while it abideth , iustly either forfeit it , and make themselues vnworthie the kingdome , or by gods iust iudgement are hardened by it vnto further euill , the god of heauen in his iustice giuing them vp to the god of the world to be blinded to destruction , and ruled at his will , wherein we might be plentifull in examples . . what light soeuer can befall a christian , is by meanes of this : art thou in the darkenesse of ignorance and blindnesse ? this is a meanes of the spirit to enlighten the darke dungeon of thy heart , and no other . art thou in the blacke darkenesse of thy sinnes ? here is a light discouering the remission of thy sinne , the imputation of christs righteousnesse . art thou compassed with the darkenesse of gods displeasure for sinne ? this by offring conditions of grace and reconciliation , maketh the face of god to shine vpon thee . art thou plunged in the darke deeps of afflictions and miseries ? hence shineth out the light of comfort , mitigation , and deliuerance . art thou by temptation laid in the darke graue of vtter darkenes , death , and damnation in thy owne sense and apprehension ? here onely seest thou christ abolishing death by his appearing , bringing life and immortalitie vnto light by the gospel , and making thee partaker of the inheritance of the saints in light . lastly , the freedome of this gift to such wretched and vngodly persons strongly perswadeth , that we should as freely offer our selues to the light , as it freely offereth it selfe vnto vs. the which reason is expresse in the text , which saith , that this grace offered it selfe , and appeared , when men sought it not , desired it not , obtained it not by entreatie , or otherwise . so ioh. . . the light is come into the world , namely , the world not expecting it , nor wishing it , nay when it shone gloriously vpon them , they not acknowledging it ; and this is not the least motiue to the willing and thankefull entertainement of it . notwithstanding all which reasons , what a iust damnation hangeth ouer many mens heads , who still loue darknesse rather then light . for , . a number please themselues in their naturall estate , find sufficient ●ontent in it , and are neuer so merrie , as when this light is furthest off : the israelites neuer dance so merrily , as before the calfe , which themselues set vp . so will they spare no cost , and paines , to compasse their lusts ; they will part with their goods ▪ as the israelites with their earings ; they will breake their sleepe to deui●e workes of darknesse on their be●●es : yea , they will powre out their strength and blood ( as baals preists did ) and part with their liues , so soone as let their sweete morsells goe : iudas will not leaue his couetousnesse , for all our sauiours faire warnings : neither can all the plagues of god , mooue pharaoh to let the people goe . thus numbers turne from the light , who by it should be allured to amēdment of life . . others turne against it , and hate it , and the candlestickes too which hold it forth vnto them : they complaine of the brightnesse of the sunne , and of too much preaching : they scoffe at it , and disgrace it , and the bringers of it : and these are monsters in nature ; for all creatures naturally loue light , and follow it , except hatefull battes , and owles , and such like : all true men loue the light , and the day , but the theife robbeth in the night , the adulterer watcheth the twilight , he that is drunk is drunk in the night , and christ concluded against him that hateth the light , that he is an euill doer . . others are not so malicious against the light , but would faine ioyne light and darknesse together : they would be professors , and goe for good christians , but would not forsake some profits and pleasures of sinne . the first thing that euer god did in the creation , was the separation of light from darknesse ; which is the first thing also in regeneration . the law condemned all mixtures , and halting betweene two ; and the gospel teacheth , that we are either children of the night , or of the day , and cannot be both at one time , no more then it can be night when the sunne is in the midst of heauen . let professours therefore knowing that the arke and dagon will not stand together ; and that they are either in goshen or egypt ; beware of thrusting this earth betweene this sunne and themselues ; for such an ecclipse portendeth great ensuing euills . . another sort would faine walke in this light , but would be loth to be seene in it ; would haue the vse of it , and yet hide it vnder a bushell too ; and therefore keepe it with them , but as in a theeues lanthorne , that none can know there is any light there besides themselues ; for feare of reproach , or danger they will not be knowne what they are a doing : but they mistake this light , if they thinke it can be kept so close ; for where euer it is , it is a glorious shining light ; and can no more abide hidde , then the sunne can be couered with a bushell , or put into a lanthorne . . a last sort haue walked in the light heretofore , and made good beginnings , but haue thought the day too long , and are growne wearie of the sunne : and therefore as the people , exod. . at the first brought too much to the temple , but after wards sacrilegiously deuoured these holy things , as the prophet witnesseth : euen so in the beginning of her late maiesties raigne , this light was accounted of , followed , and happily entertained ; but since , the verie length of the day hath wearied the labourers . a third vse might here be fitly followed , against those who still accuse the scriptures of obscuritie , now when the vaile is gone , and the light is gloriously shining : and thence frame a consequent , more impious and absurd , then the premisses , namely , that therefore they must not be medled withall of common people , but onely by the popes licentiates ; against whom i only affirme , that they as yet neuer saw the expresse face of christ in the gospel ; and that when all vailes and shadowes continued vnremooued , it was not lawfull for any iew thus to reason . and teacheth vs to denie vngodlinesse , and worldly lusts , ] this doctrine of the gospel is a schoolemaster , and full of instruction , wherein it differeth not from the law ; for euen that also teacheth the deniall of vngodlinesse , and a sober , righteous , and godly life . quest. what neede the gospel then teach ouer the same thing againe ? answ. because though they teach these same things , yet they differ in the manner of teaching . for . the law can teach , and command them onely ; but the gospel by sanctifying and inspiring a new life into beleeuers , giueth them with the commandement , a power to obey it , which the law could neuer do ; which power , if it went not with the gospel in beleeuers , all the commandements of the law for performance were but in vaine , and more vainely repeated in the gospel . . the gospel perswadeth to bring that power into act , by such an argument as the law neuer knew ; namely , from the great price that was paid for sinne , euen the blood of that immaculate lambe , wherewith we are washed : which to count profane , or to tread it vnder our feete , were horrible impietie , yea much more fearefull , then to transgresse that law , which was confirmed with the blood of bulls and goats ; and yet if a man willingly transgressed against that law , there was no sacrifice for that sinne . and this manner of perswasion the apostle here vseth , in saying , that the doctrine of grace which bringeth saluation , teacheth vs. doct. . in that the gospel is a teacher , note that it is a schoolmaster of manners aswell as the law . so soone as any were conuerted by christ himselfe , or his apostles , they were presently called disciples , for thenceforth they depended on his or their mouthes for direction and instruction . and such as giue vp their names to christ , must not looke to be lawles , for they come to take a yoke vpon them , and to learne of him , yea they are bound to fulfill the law of christ : called ioh. . . a new commandement : so that christians must still vnder command : neither would christ by any other touchstone , try the loue of a professor towards himselfe , then by keeping and obeying his word . vse . . this doctrine meeteth with that slaunder of the popish church , whereby they accuse our doctrine of licentiousnesse , and affirme , that we teach that a iustified person is freed from all keeping of the law : that all the law is fulfilled in beleeuing : that there is no sinne , but vnbeleefe : and that nothing but faith is commanded in the gospel : as for other things they are indifferent , not commanded , nor forbidden . all which , with many moe to this purpose , be there owne words , whereby according to the auncient cunning of satan , they would bring in disgrace with simple people the truth of doctrine , concerning our free and full iustification in the sight of god through faith , without the workes of the law : as though this doctrine were a destroier of the law . whereto we answer , with the apostle , rom. . . doe we through faith destroie the law ? god forbid : yea we establish the law . for although the regenerate be not vnder the law , in regard of . iustification , . accusation , . coaction , . condemnation ; yet are they vnder it in regard of direction , instruction , and obedience , so as it is not yet destroied : nay , it is established by the gospel , . by apprehending christs righteousnesse for the perfect obedience vnto it , and fulfulling of it by our suretie : . by our owne inchoate obedience vnto it , which by meanes of the gospel , beeing a quickning spirit , we are enabled vnto , and by the same is also made acceptable and pleasing vnto god , through his christ. vse . . many a loose christian can well endure to heare , that the doctrine of grace bringeth saluation , and the brighter it shineth to this purpose , the better : but oh , that the apostle had staied there , and not come to teach them their dutie , for they are slow of heart to beleeue , and dull to learne . let a man come and offer saluation , and preach promises : who will not pinne himselfe on such a mans sleeue ? but let him teach the same men their duties , and the way to become partakers of these promises , and they will fall off as fast , or faster then they did from christ , when he asked his owne disciples , if they also would goe away . but in great wisedome hath the lord happily ioyned these two together , saluation and instruction , to shew that he that hath no care for the latter , hath no part in the former : grace bringeth saluation to none but to the schollers of christs schoole ; it is then no matter to thee that grace hath appeared , nor any benefit to thee that it bringeth saluation , vnlesse thou be also instructed by it in the lessons following . doe thou become docible as a child , for so the word implieth : yea as an obedient child fashiō thy selfe and suffer thy selfe to be moulded into the obedience of it , or els in vaine expectest thou saluation by this doctrine : neuer dare to diuorce the things which god hath coupled . secondly , out of the manner of perswasion to yeeld an obedient eare to the gospel , namely , because it bringeth saluation : we learne what is a notable meanes both to represse any temptation or stirring lust , by which we might be ouercaried vnto euill ; as also a pricke and motiue to prouoke our selues forward vnto good , namely , to consider of gods goodnesse towards vs , and what he hath done for vs. this argument is frequent in the scriptures : see . pet. . . . if you call him father , passe the time of your dwelling here in feare : knowing that you were redeemed , &c. and the reason is of great force , for gifts and good turnes haue great power to hold mens harts to the bestower , that a man is scarce his owne but as the borrower is a seruant to the lender , so much more doth the giuer binde the receiuer ; but if the gift be no trifle , but of great price and necessarie vse , the receiuer is much more straitly bound then before . salomon saith , that a gift prospereth where euer it goeth , noting the great power that gifts haue to sway the heart to good or euill , and this latter so effectually , as they can make a man who hath eyes of his owne , to shut them vp & see with other mens , yea & force euen wise men to peruert iudgement . ioseph when he wrastled with the wicked attempt of his impudent mistris , how did he fortifie himselfe against such a shamlesse motion ? hee considered that his master had committed all into his hand , and aduanced him aboue all in the house , saue his mistrisse : how should i then ( saith he ) commit a fact of such indignitie against him ; for besides the wickednesse of it against god , shamelessnes it selfe would be ashamed of it . and as he was withdrawne from this sinne , so by the same motiue would the apostle draw on euery christian to the performance of euery christian dutie : for hauing disputed of free iustification by faith , and shewed both from what estate , and vnto what condition beleeuers were brought ; he laieth this for a ground to build his exhortation vnto holy life , rom. . . i beseech you brethren by the mercies of god euen by these mercies of god , be perswaded to g●ue vp your bodies a liuing , holy , and acceptable sacrifice vnto god , and fashion not your selues like vnto this world . vse . in any temptation vnto sinne , say to thy selfe as ioseph : what was i a bondman before i came to my master ? nay , was i vnder damnation before , as the bringing of saluation implyeth ? was i without god , without christ , held vnder chaines of darkenesse ? was sentence passed against me not to die on a gibbet , but to be held vnder euerlasting death with the damned ? hath the lord by the word of his grace giuen mee a free pardon , and deliuered me from all this wofull estate ? oh how can i do this wickednes against such a master ? against my god , who hath not onely freed me from my miserie , but aduanced me to such dignitie , as no man is in the house aboue me : and made me not steward onely , but heire with christ to partake in the same glorie with him : oh i could neuer answer such vnthankefulnes . would god men in temptations would lay such considerations to heart , and then could they not be so headlong carried into the common sinnes of the age , of swearing , drinking , sabbath breaking , vncleannes , and such like . againe , if the lord make any suit vnto vs , as he maketh many in the ministerie of the word , the motions of his spirit , and the counsels and exhortations of his children ; either to call vs forward in grace , or recall vs from some sinne ; here is a strong motiue for the good speed of it , euen the laying to our hearts the great things he hath done for our soules : he can command vs nothing , but we are sure he hath done farre more for vs : say then with thy selfe , oh i was attainted of high treason against god the king of glorie , cast and condemned by the law , my necke was vpon the block , and the streak of death was euen a giuing : and then did this great king send me a most vnexpected , but a most welcome pardon ; he hath put away my offence , abolished the staine of it , and restored me by act of parliament kept in heauen to my blood : nay more , aduanced mee to an honourable office neere himselfe , that none is in greater grace then i am : shall this king now command mee any thing that shall seeme burdensome ? can he command any thing so soone , but i must needs call to minde such free grace formerly bestowed ? nay , doth he enioyne me but some small peece of seruice for mine owne good , and vrge me thereto with the remembrance of his former grace towards me ? oh what an vnthankfull creature were i , if so equall a suit should not preuaile with mee , but goe vnrespected . in a word , let vs be glad of such a gentle schoolmaster , which inuiteth vs by such allurements , which if they be not of force to mooue , and preuaile with men , there remaineth nothing but that the terrors and curses of the law returne againe vpon them , and these shall schoole and tame them well inough . now we come to the former of the lessons which grace teacheth , namely to denie , . vngodlinesse , . worldly lusts . by vngodlines is meant properly euery transgression of the first table , namely , all irreligion and open despight of god and his ordinances ; all negligent also and deceitfull seruing of him : an inbred and mother sinne , hauing so many sinnes sucking vpon her , as there are wayes whereby any or all the fowre first commandements are transgressed . and more indirectly the sinnes of the second table are included , so farre as they proceed from the neglect of the former . by worldly lusts are meant two things . . the lust of vnlawfull things , which tend to our owne hurt , or our neighbours , in bodie , goods , name , &c. . the vnlawfull or immoderate lust of things lawfull , which are brought to three heads . . the lust of the flesh , that is , desire to liue softly , to fare daintely and deliciously euerie day , and that the soule may take the ease ; and much more the fruits of these , as vnchast desires , lustfull and rouing affections , and looks ; loose and vncleane words and practises . . lust of the eyes , the couetous and crauing eye , the euill eie , which can see nothing but it wisheth it : the excessiue seeking and holding of earthly things , immoderate desire of riches . achan will haue the cursed babylonish wedge and garment ; and ahab will fall sicke on his bed for naboths vineyard . . pride of life , ambition , thirst after preferments , state , credit , popularitie , blind selfe loue , contempt of others , boasting , rash confidence , &c. all these are called worldly lusts , because . they are not of the father , but of the world , that is , either in the best vse of these things so affected , they are of the world , and respect the present life ; they are not diuine things but tend vnto the world wholly , and are corruptible with the world which passeth away : so as it were madnesse to place the kingdome of god in such things ▪ as meate , drinke , honours , pleasures , though neuer so lawfully vsed : or else these lusts are the desires of worldly men : for naturally mens hearts feed vpon these lusts , till grace worke some change in them , that they can see god in christ become their father , who contenteth them with better and sweeter portions . . they are so called , because they hold and detaine men so in the employments of this present world , as that they haue no leisure to thinke seriously of any other , and so can no more tast the sweetenesse , or frame themselues to an heauenly life , then the bruite beast can liue the life of an angel. these must be denied , that is , when temptation by satan , the world , or our owne corrupt flesh will be still egging and vrging , yea soliciting and prouoking with much instance to euill : as , thou seest others do thus and thus : or else pitie thy selfe , fauour thy selfe , enioy this pleasure , it is twilight , or darkenes couereth thee ; here must be as instant denialls and refusalls , as it was with ioseph , so must it be with euerie christian : albeit his mistris spake to him day by day , yet he harkened not vnto her , but kept him out of her company , and when she offred violence to him , he fled out from her . but by whom must these be denied ? answ. the doctrine of grace teacheth vs , saith the apostle , euen the most godly , paul himselfe , who after many yeares conuersion shall finde the law of his members rebelling against the lawe of his minde ; he that hath receiued most grace , and most strength , must be here further instructed . lastly , the apostle speaking indefinitely , sheweth that all these must be denyed , no vngodlines , no one lust excepted . for grace will not stand with the cherishing of any lust , though neuer so secret , neither is he taught of god , that liueth and tradeth in any sinne . obiect . but this is an impossible commandement , and as impossible a doctrine as any the law giueth . is the gospel become so seuere a schoolemaster , as the law is ? ans. the doctrine of grace teacheth not what we can doe , but what we are bound to , and ought to doe . . though corrupt nature make such commandements impossible , yet by grace the yoake of christ becommeth easie and light ; in so much as paul could doe all things by his grace that strengthened him . grace can crucifie the world to a christian , and a christian vnto the world . . in beleeuers whome grace hath taught , there is a possibilitie in the commandement three wayes . . in regard of grace receiued , the nature of which is , euen then when it is foiled to preserue some resistance and denial in the heart of the things which the flesh hath vnlawfully yeelded vnto ; so as the godly sinne not with full consent of heart , but doe often the things they would not , yea euen that euill which they hate . secondly , in regard of a godly mans disposition , who hath with him , . a purpose of heart to cleaue vnto god ; if he embrace vngodlinesse or lusts , it is besides and against his purpose . . an inclination of his will against them all , psal. . . i haue determined to keepe thy words : and ver . . i haue sworne , and will performe to keep thy righteous iudgements : so as they are in the sinne they doe as a forced woman , whose whole will is neuer gained to the act shee is in . . an indeauour answerable to that will ; pauls endeauour was to keepe a good conscience before god and all men : psal. . . i shall not be confounded when i haue respect to all thy commandements . indeede the beleeuer is like a prisoner with bolts on his heeles , who hauing escaped the prison , cannot flie his danger as fast as he would , cannot denie what he would , but yet some progresse he maketh ; slowly he goeth forward , but as fast as he can , according to the measure of grace receiued . . what he denieth not for the present , he denieth not long after , yea denieth himselfe for it , and is neuer quiet vntill he haue met god in the wayes of repentance . thus he that is borne of god is said , not to sinne , both in that he commits not sinne fully , the seede beeing in him : as also because it is against his purpose , will , endeauour : besides that , he lyeth not in his sinne , and so sinneth not vnto death . thirdly , there is a possibilitie in this doctrine in regard of gods acceptation ; who in his christ accepteth of our weake indeauours , of the will for the deede , and the truth of desire for perfection of action , and so maketh vs more then conquerours . in all which points we see , how these are not impossible lessons to beleeuers ; but no maruell if they be impossible to such as neuer endeauour in them , whose libertie grace hath not yet wrought , who for their purpose imagine euill ; for their wills rebell against god ; for their endeauour , they set themselues on a way that is not good ; and in whose eyes sinne committed , is but a small thing . so much of the meaning , now followe the doctrines . doctr. . whosoeuer hath truely receiued the grace of god , is taught thereby to denie all vngodlinesse : and whereas vngodlinesse seeketh both to fixe deepe rootes in the heart , as also to display the branches abroad in the life ; grace teacheth to striue two wayes against it . . in purging the heart . . in striking off the armes , which are ( as we say ) aboue ground , so as neither roote nor branch is spared . the first thing that grace attempteth , is to make the inside cleane , and the roote holy , by working true and sauing faith in the soule , the propertie of which is , to purifie the heart . now as for the branches of vngodlinesse , because they are verie many , it shall not be amisse to enquire into some of the principall , to the ende we may the better acknowledge the worke of gods grace expressing the same in vs. and as they looke and stretch many wayes , so may we reduce them to fowre heads . . some respect god himselfe . . some his worship . . some his ordinances . . some a mans owne selfe . the first branch of vngodlinesse is , to be ignorant of god , not to see or to denie him in his power , mercie , care , prouidence , iustice , blessings , afflictions , and euents . this is made a propertie of vngodly men by iude . vngodly men they are who denie god : and by iob , they say who is the almghtie that we should serue him ? tush , the lord seeth not , he is within the thicke clouds ; they aske what profit there is in seruing the lord , and walking humbly before him : they see no danger in not attending him , but violently followe their owne lusts ; this day is as yesterday , and to morrowe shall be as this day : they can tast liberally of his blessings , but neuer a whit of his good will in them : they dwell in the sweetenesse of present profits and delights , but neuer tast how sweete god himselfe is . in afflictions they in their hearts can say with iehoram , is not this euill frō the lord , and shall i attend any longer vpon him ? thus in the land of mercie and righteousnesse to doe wickedly , in the midst of blessings not to finde the heart more bound to holynesse , not to be confirmed in gods loue , to gather no strength of faith , nor desire to walke more worthy of god : as likewise to refuse the roddes of the almightie , and not to bowe or be humbled vnder his hand , are high points of atheisme and vngodlinesse , the which although grace teacheth to denie ; yet how many ignorant persons liuing vnder grace , in their hearts and liues say there is no god ? yea how many that professe this grace , thinke themselues at the best ease in their neasts , when god and godlines is furthest from them ? that is their heauen , and then can they enioy their sinnefull pleasures most remorslesly , though deare shall they buy them : o how vnwelcome is a thought or sauourie speach of god to such persons ? and in their afflictions how many professed christians flie as farre from god , as hell it selfe , to diabolicall meanes , vnto witches and sorcerers ; because as saul complained , god answers them not ? and yet many moe with asa , dwell in the naturall meanes , and seldome looke any higher . . another branch of vngodlinesse respecteth gods worship , and hath two members . . to cast off the worship of god , either in publicke at the house of god : or in priuate , in their owne houses : whereby men after a sort banish themselues from the presence of god , and with caine cast themselues out from the face of god ; and herein they highly sinne , whom conscience compelleth not to come in , but law , custome , or imitation of others : as also those that lie vnder their pretenses to iustifie the withdrawing of themselues : whether more simple , who say that euerie mans good meaning is his good seruice of god : or more froward , who say they can serue god as well on their horsebackes , as in the church ; and what can they learne more there then they knowe ? &c. . ordinarily to ioyne in gods publike worship , and not seldome at home in the family ; but yet with hearts full of guile and hypocrisie , when men approach with their lippes , but their hearts regard wickednesse , and nourish vngodlinesse : such as the prophet speaketh of , which sanctifie themselues , and yet in the garden behind a tree eate swines flesh , and mise , and such abhomination . now although grace ( which neuer contenteth it selfe with the forme of godlinesse , but worketh the power ) teacheth the deniall of all this ; yet how many trewants haue entred into this schoole , and liued vnder the gospel a long time , and yet the loue of the world , the pursuing of the honours , profits , and pleasures of it , hath banished all the care of gods true seruice in them ? so as howsoeuer many in some blind and sinister respect or other , can come to heare ieremie speaking from the lord , and for the present delight in that which is spoken ; yet their hearts goe after their couetousnesse : or some other vngodlinesse hath taken vp their thoughts and affections , that the word cannot sinke into their soules ; which is the lamentable condition of infinite christians , who are all pronounced vngodly persons , notwithstanding all their profession . the third fruit or branch of vngodlinesse , concerneth the word of god , against which many notable parts of impietie breake from a number of men . as , . inwardly to conceiue that either god speaketh not in and by vs ; but that we speake of our owne heads besides the booke ; which were it not a generall receiued opinion amongst men , certenly they could not , they durst not shewe themselues so careles , so vnreuerent and retchles in hearing , as most men doe . for i auouch , neuer did any of the heathen receiue the oracles of their reputed gods ( deuils indeede ) so heauily and drowsely , as christians doe the oracles of god. or that we speake by instigation of others , as ieremie was accused : or else at the worst , if we doe speake from god , that they shall struggle well enough , so as our word shall not be true against them : let the sword passe through the land , yet they shall sit safe inough . but what an height of vngodlinesse this is , we may see by the curse and punishment of it , reu. . . whosoeuer shall diminish any thing from the truth contained in the book of god , god shall take away his part out of the booke of life : and yet to this height either a number are come , or else the apostle peter mistooke his ayme , who prophecyed that in the last dayes such mockers should come , which should say , where is the promise of his comming ? &c. imitating herein those mockers in ieremies time , who said , where is the word of the lord ? let it come nowe . . some goe further , whose atheisme carrieth them to blaspheme the word , and according to the abundance of the wickednes of their hearts , their mouthes often speake . some say plainly , that it is no matter to goe to sermons , but to heare diuine seruice ; some that there is too much preaching , and vision is too frequent ; others come not , because they can followe them no better , fearing least by sitting by a fire they should grow colder : or more hungrie by eating their fill . others liue as honestly without sermons , as those that runne fastest after them : others can pretend warrant for any vngodlines , but can find no warrant in the word to come to a sermon on the weeke day . what is all this nowe but to shewe the brand set vpon the wicked , who say to god , depart from vs , or we will depart from thee , for we haue no desire to knowe thy wayes . . carelesly to reiect the word in life , and runne on a head without direction of the word , either according to the lusts of a mans owne heart , or the fashion of others , is a manifest note of vngodlinesse : for if it be a note of a godly man , not to walke in the counsell of the vngodly , then must he needs be an vngodly person , who leauing the counsel of the word , followeth the wicked direction of himselfe or others : and yet among christians , what an intollerable yoke is it thought , to be bound to call to examination by the word , the speciall duties and actions of their callings and life ? and a number are in such a gall of bitternes , that hauing heard the word convincing , and ouerthrowing such and such lusts as not only liue , but raigne in them ; if they cannot find some shift not to make it their case directly , they can be as direct as the people to ieremie to answer , the word which thou hast spoken in the name of the lord we will not heare it of thee , but we will doe whatsoeuer goeth out of our owne mouth . we haue vowed to doe thus and thus . so men haue vowed to their owne lusts and waies , and will be as good as their words . but grace hath not taught any such , who haue not denied such vngodlinesse . the fourth branch of vngodlinesse , respecting the waies of the vngodly person appeareth , . in not subiecting of his heart and life to gods lawes ; he would with all his heart haue his thoughts , affections , and actions exempted from such strictnes and precisenes . what , are not thoughts free , but gods law must bind them ? in this point of atheisme infinite sonnes of belial are drowned : and for their actions , which are directly against god , let them be checked , as for swearing vainely , breaking the saboath openly , they make but a tush at it , and they wish they neuer did worse : like the foole , whose propertie is but to make a mocke of sinne : but be it thou neuer doest worse , thou hast done inough to shew thy selfe an vngodly person in no low degree , in that thou reuitest thy selfe in thy sinne , and wilt not be reclaimed : nay , whose wicked heart openeth a blasphemous mouth against god , and his law . . in not sanctifying the things they attempt or vse , by the word and prayer ; not their callings , meat , drinke , apparell , physicke , buildings , wealth , authoritie , marriages ; no not more holy things when they seeme to draw nearer to god ; not their hearing , reading , receiuing sacraments , conference , &c. but vse all these without god : so as their callings make them worldly or worse ; their meat dull or wanton ; their apparell proud ; their wealth hard hearted ; their buildings high minded ; their marriage vncleane : and the holy things they so profanely handle , make them either despisers or scoffers , or profane , or vnprofitable ; but all is turned to sinne vnto them . they see a generall gouernment and prouidence of things , and so neglect particular prayer ; or are without experience of the benefit of praier , and of gods loue in answering , and so they call not vpon god. . in running on in a desperate securitie , neuer calling his waies to remembrance ; a death it is vnto him , to looke into his reckonings , faine would he forget god ; whence it is that in the sting of conscience , the wicked man calleth for his companie , musicke , games , and meriments , as though these could cure such a wound , which are but as cold water to the dropsie . such vngodly ones the prophet taxeth in his time , i hearkned , and heard ( saith the lord ) none spake aright , none repented of his wicked waies , no man said , what haue i done , euery one turneth to his race as the horse to the battaile . all these are the vile fruits of vngodlinesse , the which grace teacheth to denie : the which where they appeare ( as they are there most , where they are least seene and resisted ) such a person may euidently see how little good he hath learned by the gospel ; that notwithstanding all the clearenes and euidence of it , he hath not entred the practise of the first precept of it , which is the deniall of vngodlynesse . the second thing which we must learne to denie , if we will haue our parts in the doctrine of grace , is worldly lusts . rightly ioyned to the former , . because they are so neare a kin to vngodlinesse , as vntill these supporters be remooued , it cannot but stand in full strength . for these lusts draw downe the heart and affections from the god of heauen , and set them on some things below , which become their gods . thus the couetous man is an idolator , his wealth is his god : the epicure maketh his bellie his god : the voluptuous person , is a louer of his pleasure more then of god ; and the men of the world , haue the god of the world for their god . . these are added as a touchstone of the former : for if a man once beginne to denie vngodlynes , these lusts will downe of themselues . if god be once become the portion of a man , these lusts may sometime tickle him , but cannot gaine the heart to the seruice of them , as before . neither can any man thinke that he hath denied vngodlinesse , who can still be subdued vnder his lusts , as vnder a law . doctr. . though many things solicite for these lusts , either of things vnlawfull , or lawfull things vnlawfully , yet a christian man must still stand out in the deniall of them . nature , custome , example , are euer carying vs to the worst desires : yea euen after grace receiued , the best find not the least molestation by them ; but yet the gospel admitteth not any sauour or tast of outward things aboue it selfe , and the righteousnesse of the kingdome : rom. . . if christ be put on , there is no thought taken to fulfill the lusts of the flesh : the apostle denieth not a moderate care , to nourish , refresh , and prouide for the bodie ; but implieth that if christ be once receiued in the gospel , he so filleth and taketh vp the heart , that little roome is left for such vnwelcome g●ests . and . this is the recompence which the lord expecteth , that we should returne for such grace receiued , namely , the moderation of the mind and affections in all other delights , that the delight in it selfe may be nourished aboue all . . pet. . . great and precious promises are made vnto vs , but vpon condition , that we become partakers of the diuine nature , and flee the corruptions that are in the world through lust . rom. . . our saluation is nearer then when we first beleeued : we must therefore rise from sleepe , cast off the works of darknes , walke honestly as in the day . vse . wouldst thou know thy selfe , or manifest vnto others , that thou art taught to saluation , thou canst no way so well doe it , as by this preuailing against thy lusts , such as are wantonnes , ambition , anger , couetousnesse , pride , idlenesse , &c. exercise thy selfe therefore in this contention : and the rather , . because thou hast renounced them by solemne vow before god , and his people , in thy baptisme ; the truth of which if thou hast , thou art crucified and dead to the world and lusts of it : rom. . . we are by baptisme buried into christs death : thy baptisme then is an instrument , not only of thy death with christ , which is the killing of sinne ; but also of thy buriall with him , which is a perpetuall mortification or abiding vnder that death : for so is buriall . . the faithfull acknowledge themselues strangers here in this world : whence the apostle raiseth an exhortation ▪ as strangers and pilgrims , to abstaine from fleshly lusts : christians are trauellers , which seeke a countrie and a citie to come , and it were no wisdome for them , to entermeddle with the affaires of the countrie , through which they only are to passe ; but as citizens of heauen , send vp their hearts desires thither where they professe that there treasure is . the which lesson our sauiour teacheth , when he saith , that after all these things below the gentiles seeke , but seeke yee the kingdome of god , and the righteousnesse of it : and the apostle , . cor. . . maketh it a propertie of the godly , to sigh to be clothed vpon with their house from heauen , which is worth all our longing and labour : for howsoeuer we are here clothed with a ragged and weather beaten garment of corruption , and all these outward things , after which men so thirst and lust , cannot long vphold it ; yet hereafter we shall be clothed vpon with one garment vpon another , namely , both the garment of christs righteousnesse , and the garment of immortalitie and glorie . but pitifull it is to see , how the thirst of the world in most , hath eaten out these longing desires ; and that a number wish no other heauen , then that they enioy vpon the earth ; and can scarsely endure to heare of any exchange . . these lusts are fitter for the course of nature vnmortified : ephes. . . we had in time past our conuersation among the gentiles , in the lusts of the flesh — but now , &c. which let such professors thinke off , who frame themselues too much to the fashion of the world , in meat , drinke , apparell , sports , and other things , perhappes more vnlawfull then these . for thus to walke , argueth little or no conscience or feeling either of sin or grace ; and the gentlest name the apostle giueth it , is a sleepie walking . such may indeed carrie the title of christians , but the worke of christianitie is not present where there is a fight of lusts against the soule , but not of the spirit against lusts ; and much lesse where these furnaces are fed and fewelled , and the flames are not daily dying and extinguished . vse . . this teacheth , that only true religion teacheth true mortification , and suffereth not a man to walke after his lusts , though he walke in the flesh , yet he cannot walke after the flesh . all false religions carrie indeed pretences of the spirit , as zidkiah smote michaiah , and said , when went the spirit from mee to thee ? but the true religion only hath the promise and presence of the spirit , which indeed mortifieth the deeds of the flesh . euery water in iudea could not heale the lame , but only the water of the poole of bethesdah in which the angel stirred ; arbanah and pharphar the riuers of damascus ( although in shew much more excellent then iordan ) cannot cure the leprosie of naaman : no more can euery religion , or any but this which alone is from god , cure the vncleannes & leprosie of our soules . the religion of the pharisies was outwardly exceeding glorious , and very strict ; yet paul ( who had liued according to the most strict sect of them all ) professeth that before he knew christ , he was not crucified to the world . at this day poperie which carieth with it a great shew of humblenes of mind , and bea●ing downe the bodie , yet is farre from teaching true mortification : for what doctrine ( the turkish not excepted ) goeth further in clayming iustification and life , as the merit of their owne obseruances ? yea take the strictest sort of them , as their heremites , anchorites , &c. that goe barefoote , pine and imprison themselues , lie on the ground , couer their skinnes with sacke cloath , &c. are they not such as the former , looking for heauen as a reward for the strictnesse of their liues ? doe they not then ( as one philosopher said of an other ) contemne the pride of the world , but with more pride ? euerie shewe of humilitie is not true mortification , for not onely the epicures who were sold ouer to pleasure , were enemies to paul , but those strait and seuere sects also of the pythagorians and the stoicks did mightily oppose him . in a word , among what sort of men doth the lusts of pride , vncleannes , epicurisme , and couetousnesse more raigne , then in the teachers of that doctrine , their monks , prelacie , cardinalls , and their father the pope himselfe ? so as the truth is cleare , that onely true religion in which the spirit delighteth to manifest himselfe , is the teacher of true mortification . and that we should liue soberly , ] now we are come to the second lesson which the doctrine of grace teacheth , namely , that such as entertaine it should lead their liues in the practise of three vertues , contrarie to the former vices of vngodlinesse and worldly lusts : the which as they are directed either against god , or our brethren , or our selues , so the first of these prouideth against the disordered carriage of our selues , in requiring sobrietie : the second cutteth off hatefull and vncharitable lusts against our brethren : in requiring iustice or right dealing man with man , christian with christian especially : the third represseth impious and vngodly lusts , more directly against god himselfe , in requiring godlinesse to shine out in the liues of professors . for all these three must be practised in the due circumstance of time , euen in this present world . doctr. . the doctrine of grace teacheth not onely to abstaine from euill , but also to doe good ; and is the mistris of true sanctification in both the parts of it , both the mortification of sinne , as also quickning in righteousnesse . for as it is in the lightning of a darke house , first darkenesse must giue place , and light must succeede , so is it in the shining of this light of grace , the night must passe , and then the day must come ; the olde man must be cast off with his lusts , and then the newe man put on . that the gospel is the teacher of both these , it appeareth in the ende of pauls conuersion ; who for this purpose was appointed a minister of the things he had heard and seene , and sent to the gentiles , that he might turne them from darkenes to light , and from the power of satan vnto god : and also in the whole scope of his doctrine and ministerie , from the first to the last , as himselfe professeth , that when he taught first at damascus , then at ierusalem , after through all the coasts of iudea , and then to all the gentiles , he reduced all his doctrine in all these places to these two heads , namely , that they should repent and turne to god , and then doe workes worthy amendment of life . hence is it that his epistles are full of such exhortations as these ; cast off lying , and speake truth euerie man to his neighbour , walke not after the flesh , but after the spirit : be not drunke with wine , but be fulfilled with the spirit . the same is to be noted also in the other apostles , . pet. . . i beseech you as strangers and pilgrimes abstaine from fleshly lusts ; and haue your conuersation honest among the gentiles : and cap. . . henceforth so much time as remaineth in the flesh , wee should liue not after the lusts of men , but after the will of god. vse . . this doctrine confuteth profane libertines , who as paul speaketh of some in his time , because grace hath abounded , continue in sinne , they will be saued by such a grace as quitteth them from all holy life , and conscionable obedience . god is mercifull , and christ died for all , here is grace , but the fruit and effect of it is to cleaue vnto vngodlinesse and lusts , and growe euerie day more foule and deformed then other . whereas the wisedome from aboue is pure , and as he that calleth is holy , so must he that is called be holy also in all manner of conuersation : and if we cal him father , we must passe the time of our dwelling in feare . the dogges shall be without , when as onely the vndefiled in their waies shall obtaine blessednesse . . such are iustly hence reprooued , who take themselues to be tolerable schollers , if sometimes they make shewe of obedience vnto god and his word , that they may appeare to men , to pray , to heare , to reade , to giue almes , &c. and yet haue not resolued to renounce all vngodlines , and lusts ; whereas this doctrine that bringeth saluation , washeth not the outside onely , nor beginneth at a wrong end , but obserueth this method , first denie all vngodlinesse be it neuer so inward , and then outwardly to reforme the life . . whereas many a man thinketh himselfe soundly taught in christianitie , if he can liue inoffensiuely , doe no man wrong , be reputed a good churchman , and a quiet neighbour , and so liue out of the gunshot of the lawe ; let such know , that although this seeme to be good countrie diuinity , yet may a man attaine all this without one sparke of this grace which bringeth saluation : for be it thou beest neuer so harmeles , that thou fearest no mans impeachment , yet if thou beest not a seruant of righteousnesse , thou neuer knewest the teaching of this grace , which deliuereth men into the forme of it selfe : meane thou neuer so well , liue neuer so innocently ; yet if thou seruest not god in thy spirit both in publike and priua●e ; if thou releeuest not the saints , and drawe on others to god and godly practises , thou art neuer a whit nearer heauen ; for that is a lame & halting holines which hath taught only to abstaine from euil , and traineth not vp in the doing of that which is good . let here an indifferent man iudge , whether that assertion of the papists be true , when they say , that our doctrine destroyeth good workes ; whereas it imposeth them vpon such penaltie , that he that hath them not to shewe , hath nothing to doe with the grace which bringeth saluation . . all that professe the gospel must thus reason from their present condition ; we liue vnder the gospel , and may not conuerse profanely in the world after the guise of the world ; we liue vnder the light , and the night is past vnto vs , we may not therefore liue in darkenesse , but walke as in the light , and as children of the day . of which kind of reasoning we want not example and president in the scriptures , rom. . . ye are not vnder the lawe , but vnder grace : let not sinne therefore raigne : heb. . . let there be none profane as esau , why ? for ye are not come to the mount : that is , ye are not vnder the law , where is nothing but a loud voice terrible and dreadfull , but ye are called to a still voice of christ , and his apostles , to news of ioy and gladnes , &c. so say with thy selfe ; what , shall i wast out my time in intemperance , in vnsauorie meriments , or gaming ? shall filthie , false , or swearing words be heard proceeding out of my mouth ? shall iniustice , oppression , vsurie , &c. be found with me ? oh the gospel which i professe , teacheth me other things . i am no scholler in this schoole , though i haue neuer so often entred into it , if any of these things , or of this qualitie sticke by me . secondly , note that where the gospel bringeth to any person saluation , there it looketh for returne of some recompence , and namely this , that it be enterteined with sobrietie , righteousnesse , and godlinesse , which are the three graces which goe hand in hand , and euery one looking at another . sobrietie keepeth the owne house , and moderateth the minde at home ; righteousnesse looketh forth , and giueth euery man his due abroad ; pietie looketh vp vnto god , and giueth him his right . sobrietie preserueth , and is content with it owne estate and portion . righteousnesse preserueth , and is content that other men enioy their estate and portion . pietie preserueth , and is willing that gods part be reserued vnto him . againe , sobrietie must goe before as a nurse of the other two ; for he that dealeth not soberly , cannot deale iustly , but depriueth the church , the common wealth , and family of their due . righteousnesse without godlines is but atheisme , and a bewtifull abhomination ; and pietie without righteousnesse , is but hypocrisie : for how absurd is it to be precise with man , and carelesse how wickedly we deale with god ? now as sobrietie the first is the nurce of the two latter , so pietie the last is the mother of the two former , which where it is wanting , neither of the former , nor both of them can commend a man vnto god. therefore none of these three aduerbs of paul ( as a learned writer speaketh ) must be forgotten , which ioyntly conteine all the rules of christian life . in each of th●se we will obserue two points . first , the proper worke . secondly , the rules of practise . and first of sobrietie . the proper worke of it , is to moderate the mind ▪ and conteine it in due compasse , both in all the affections of the soule , and the actions of life which it turneth it selfe vnto , as may appeare , . in things inward ▪ and . outward . first , in the inward gifts of the mind , it teacheth three things . . to be wise to sobrietie , and not to presume aboue that which is written : it suffreth not to pry into the arke , as the bethshemites did to their cost , neither in inferiour things to meddle with curious arts & sciences ; but exerciseth it selfe not in things which haue onely a shew of wisedome , but such as are profitable , yea necessarie . . to conteine and content it selfe with the owne measure of gifts , to know their owne bounds and keepe within them : the portion of grace , which is giuen according to the measure of the gift of christ , it acknowledgeth with thankfulnesse , but arrogateth not that which it hath not ; for this were to runne ouer the measure , and christ giueth no such gift which is not in the measure of it . of this sobrietie we haue a singular president in the apostles themselues : . cor. . . . we reioyce not in things without our measure — nor stretch our selues beyond our measure , nor boast of things without our measure . . as it teacheth a man to know himselfe , so also not to despise another , although he hath not receiued the like measure : it swelleth not against another , seeing it selfe hath nothing but what it hath receiued : it enuieth not those whom god hath made superiours , seeing the wisedome from aboue , is pure , peaceable , not iudging , not aduancing . . in outward things , it is a moderator , as may appeare in things concerning . a mans calling . . his estate . . pleasures and delights . . things indifferent . first , it forceth a man to abide in his calling , but not as a drudge vnto it : it wil not suffer the heart , to be oppressed with the cares of this life , no more then with surfetting and drunkennes : it curbeth the vnquiet desire of increasing wealth , and so both giueth freedome to the duties of the generall calling , and fenceth from beeing too much wrapped and entangled in the cares of the particular . secondly , in his estate , this vertue of sobrietie setleth a man in a quiet comfort and contentment , for it teacheth to want , and to abound , and putteth into a mans hand the benefit of contentation in all estates . hence if want come , he that was rich , can reioyce in beeing made low : as well as the brother of low degree , in that he is exalted ; he is taught to be emptie as well as full , and that sicknesse , losses , crosses , ( if present ) are the best estate for him . againe , if prosperous estate befall him , and the world come vpon him , this prosperitie puffeth not him vp , but he can vse the world as not vsing it : this excellent grace hedgeth his heart , and suffereth it not to be vnlimited in the greedie desires of these things , nor to seeke hastie riches , nor to be too fast in holding them when he hath them ; it confineth his cares within the day ; and if the lord keepe mannah sweete but for the day , he is well contented , yea heartily thankfull . thirdly , in the pleasures and delights of this life , wherein a number are become as filthily drunke as others in beastly quaffing ; this grace still leadeth the heart in wisedome , that prooue it with ioy , and bid it take pleasure in pleasing things , it can say of laughter , thou art madnesse , and to ioy , what doest thou ? if vpon occasion a man giue his flesh to wine , it preuenteth least the pleasure of it , make him sensuall and brutish , and drawe the heart from heauenly desires and heats : it suffereth not a man to powre out his heart to pleasure , nor to become a louer of pleasure more then of god ; but to reioyce as not reioysing , yea with trembling . fourthly , in things indifferent , as meat , drinke , apparell , sleepe ▪ buildings , marriage , &c. it keepeth within compasse , it putteth the knife to the throate , looketh not at wine in the cuppe ; eateth and drinketh for strength , and not for surfetting and drunkennesse ; to fit a man vnto his calling , and not to make him more dull or heauie ; and that in season : with watchfulnesse , and with care of iosephs afflictions . in apparell it shunneth pride , lightnesse , confusion of sexes and degrees , and idlenesse , and reduceth to comlines , decencie , inward decking rather then outward : yea to such attire as not onely becommeth holinesse , but also agreeth with the calling , custome of the countrie , example of the grauer sort of our ranke , and the right ends of apparell . in buildings it suffereth not to wast the substance in building babels , so as a man is vnfitted to helpe forward the building of sion . it causeth the sleepe to be seasonable and moderate , and suffereth not to sleepe till he be clothed in rags . in marriage , it holdeth from beeing drowned in carnall delight , so as a man cannot come to the kings supper , but so moderateth the affection as though he were free from a wife : and so in other things : all which shew the admirable excellencie of this grace . now therefore we will come to the second point , namely , the rules of the practise of it , and they be three . first , denie thy selfe and thine own wisedome , and giue vp thy selfe to gods teaching and ordering , subscribing to his wisedome in euery thing : for so shalt thou desire nothing , and rest in nothing but i● gods portion of gifts and good blessings : in which thou shalt be able to say that thy lines are fallen in a good ground , & that thou hast a goodly inheritance , wheras the vanitie and desires of the mind are numberles and restles . secondly , know and remember that the end of all thy receits is gods glorie in the seruice of the church , and if thou hast receiued more gifts thou must doe more seruice : for so the apostle reasoneth , rom. . . . taking a comparison from the members of the bodie , which haue not all one office , but diuerse , yet neuer a one is his owne but anothers ; euen so saith he , we are one anothers members : what then must the more honourable members disdaine the inferiour ones as hauing no need of them ? no , but this must receiue more seruice and safetie from them : and this is a speciall consideration to keepe the heart from swelling , and proud conceits . thirdly , labour to vse all the good gifts of god. . in the right cause , acknowledge that it is god that teacheth , feedeth , clotheth thee , prouideth thy portion for thee , and maintaineth thy rents and incomes . thus shalt thou not sacrifice to thine owne net in any thing , nor reioyce in that thine owne hand hath made thee inwardly or outwardly rich ; neither be so distrustfully prouident , as though thou hadst no father to prouide for thee . . in the iust measure of their goodnesse and excellencie , rightly discerning and distinguishing betweene spirituall and temporall good things , and waying them aright in the scoales of the sanctuary , finding the lightnesse of the latter , that they may giue place to the former . thus shalt thou be drawne with good contentment , to part with these for the fruition of the other ; yea thinke thy selfe richer with one dramme of these , then with a talent of the other . . in their right ends , vses , and seasons , for most part frugally ; and sometimes for delightfull and pleasurable vse , but neuer immoderatly : and thus shall thy end and vse agree with gods , and with the seruice of thy necessarie and lawfull occasions , and not the satisfying of thy vnlawfull lust . now the practise of this vertue in these rules is a fruit of our redemption , . pet. . . . &c. to the which seeing the gospel calleth vs , how ought we to open our eares , and hearts to entertaine this voice . the sonnes of ionadab the sonne of recah obeyed their father when he called them to sobrietie , they neither drunke wine , nor built houses , nor planted vineyards , but obeyed their father in these straight commandements , and for this the lord blessed them exceedingly : now the lord commeth not with such a straite charge , not such a one as strippes vs from these comforts of our liues , but onely restoreth the right and comfortable vse of them vnto vs : and may not he much more say to vs as he did to the iewes ; should not you heare my words also ? if they obeyed their earthly father depriuing them of the things themselues , ought not we much more to obey our heauenly father , who prohibiteth not the things , but onely the abuse of them ? iustly , ] in this vertue of iustice which the gospel calleth for at euerie professors hands who looketh for saluation by it , we are to consider the two former points . first , the proper worke of it : what that is will appeare in this definition : iustice is a grace of god , whereby we giue vnto euery man that due which god would haue vs giue him . first , i say it is a grace of god : for in adam we are all vnrighteous and destitute of the glorie of god herein . . whereby we giue to man his due , for there is a iustice towards god , for which iob , zacharie , noah , and such were commended , but that is verie little different from pietie , of which we are to speake : but by this we giue man his due . . because it would be shortly knowne what is due from man to man , i adde , not that which naturall reason , or ciuilitie , or mans lawe will giue him , but what god would haue vs giue him . wherein it passeth all that iust dealing which many vnregenerate men can performe and glorie in , yea and that also which many of the heathen haue beene famous for , seeing this must be a frui● of the true knowledge of god reuealed in his word , and performed by 〈◊〉 in the doer . this vertue is the maintainer of all humane societie ●hen no mans bodie , goods , name , are depriued of their due , but haue all offices of loue performed them according to gods will ; when superiours deale iustly with inferiours , and inferiours acknowledge the superioritie of the other in and for god : so masters with seruants , equals with equals , buyers with sellers , and sellers with buyers : which shall suffice to haue noted in generall , seeing the particular workes of it are infinite . the second point is the rules of practise , the chiefe of which are these fowre : first , that rule of christ which is the whole lawe and the prophets , whatsoeuer ye would that men should doe to you , doe ye likewise vnto them : and on the contrary , wouldst not thou then be circumvented , deceiued by false waights , or measures , detracted in thy name , &c. doe not thou so to others , the verie light of nature bindeth this on thee . secondly , let no man seeke his owne things , but the common good rather , as euerie member in the bodie serueth to the good of the whole . a deuillish rule is that , euery man for himselfe , and god for vs all ; for it is an enemie to all iustice , which bindeth me to tender my neighbours , yea mine enemies bodie , goods , name , comming in my way , as well as mine owne ; and farre different from pauls rule , let euerie man be seruant to an other for good . thirdly , be readie to distribute , and lend freely to the poore , looking for nothing againe : for there is iniustice as well in with holding that which gods word hath made an other mans due , as in purloyning his right from him . now the word commanding to giue to the poore according to euerie ones abilitie , and to lend to the poore members of christ if neede require freely ; to be hard hearted , and straite handed in these cases , is to be vniust , in deteyning from the right owners that which god hath made theirs . let rich men especially thinke that they are not lords , but stewards vnder the lord , to distribute to the necessities of their fellowe seruants . fourthly , walke diligently in thy calling , idlenes is an open iniustice , and the idle person should not eate , for he eateth and drinketh other mens . beware here of excessiue pastime and recreation , a neare friend to idlenes , calling a man out of that calling wherein he is bound to walke diligently through the sixe dayes . besides , the encrease of goods by gaming , is a notable kinde of theft , for it is the encreasing of a mans selfe with the damage and hurt of others , by such a meanes as god neuer sanctified to such purpose : so also he that decreaseth his wealth thereby , is a starke theefe both to himselfe , as also to his wife , children , the church , the poore , whom hereby he robbeth of their right . that rule of the apostle must be remembred as a speciall meanes of righteousnesse , let him that stole , steale no more , but rather labour that which good is . now that we might the better practise these rules , we haue sundrie motiues in the word of god. . god hath appointed his kindnes vnto vs thus to be recompenced , and herein will haue vs manifest the estimation we haue of his grace : seeing therefore he hath set ouer his whole grace thus to be answered in our righteous dealing , we in buying , selling , reporting , and hearing reports , in magistracie and subiection , must shew what price we set on gods mercie ; and this we do , when all our dealings with men are a part of our obedience vnto god himselfe . . this righteousnesse is called a brestplate , whereby the heart is defended both against the assaults of satan ; for euen hereby we make our election sure , and lay vp good foundations ; as also against the slanderous tongues of men . hence iob accused of hypocrisie cleared himselfe , through the whole . chapter of his booke , professing that he would neuer part with this righteousnesse , which both proceeded from , and ●estified the faith and vprightnesse of his heart . . god hath made one man the store-house of an other , and caused men not to liue as beasts , euerie one to shift for himselfe , but in societie for a more publike good ; for which cause he hath distinguished the seuerall callings and conditions of life , in which he hath laid a peice of euerie mans welfare out of himselfe in some other , so as he that liues not to others as well as himselfe , liueth out of a lawfull calling . for example : in the magistrate the fatherles haue the right of a father , the widowe of an husband , the blind of eyes , the lame of feet , and so in other callings , although not so publike . . whosoeuer would haue gods image restored and renewed vpon him , must exercise righteousnesse . god is truth it selfe , his image standeth in righteousnesse inward and outward : wouldst thou be like vnto god , practise this vertue in word and deede . and this was satans sinne , he stood not in truth and righteousnesse , but was a lyer and murtherer from the beginning , vnto whome vniust dealers or speakers conforme themselues . and godly , ] first , the proper worke of pietie will appeare in this definition . godlines is a grace , whereby god is rightly worshipped both inwardly and outwardly . i say , rightly worshipped , that i might both include the knowledge of the true god , as he hath reuealed himselfe in his word , and faith , loue , and a sincere heart ; as also exclude all false worship , either of a false god , or of the true god in a false manner , whether in pharisaicall hypocrisie , or laodicean coldnes and lukewarmenes . i adde both inwardly : for , . god is a spirit . . the inside must be washed first . . all oblations , sacrifices , fasts , almes , vowes , are reiected as abhominable without this , isai. . . and also outwardly : for , . god requireth the whole strength . . himselfe hath instituted diuerse outward actions of religion , as the hearing of the word , receiuing of sacraments , prayer , obseruation of his sabbaths , wherein we must professe our selues to be his , and wherein we cannot be wanting without some degree of contempt against himselfe . . god hath created , redeemed , gouerneth , and giueth his law to the whole man , yea to euery member how it should be ordered both in his worship , and out of it also . the second point is , the rules of practise , and the principall are fi●e . . learne to knowe god as he hath reuealed himselfe in his word ; and reioyce more that thou knowest god shewing mercie , iudgement , and righteousnesse in the earth , then in wisedome , wealth , or strength : for all such reioycing as this is not good , and will not hold out . . walke with god , and this is done two wayes . first , by the light of his word . secondly , by the sight of himselfe . to doe the former , thou must giue vp thy owne reason , will , wisedome , affections . for how absurd will it seeme to reason , with the word to call the hungrie blessed ; to account the rich vnhappie , to esteeme corrections loue : the iulians of the world would scoffe at such paradoxes ; who as the prophet speaketh , walke by the sparkles of their owne fire : but the life of faith is , when the heart giueth vp the whole man vnto gods leading , when his wisedome is become thy direction , and his word the men of thy counsell . and for the latter , thou must doe three things . first , set thy selfe often in his sight , and himselfe alwaies at thy right hand : let thy heart religiously thinke vpon him , and his presence : let thy tongue reuerently speake of him and his goodnes . secondly , whatsoeuer thou doest , whether thou eatest or drinkest , and much more performest the duties of thy calling , to which these are but seruants , doe all to his glorie : beeing about any thing , aske thy selfe , what glorie will redound to god by this speach , or by this action . thirdly , by euery euent make this vse to gather still into his fellowship : by euery blessing , gather encrease of faith , loue , and confidence in him : by euery crosse , adde vnto thy feare , reuerence , watchfulnesse : by euery speciall prouidence , obserue his admirable wisedome , truth , and goodnesse : and thus by euery thing growe vp in him : these are worthy fruits of pietie . the third rule is , to keepe the set times of gods worship both publicke and priuate : for this is the pale , and preseruatiue of pietie , which whosoeuer hath , he will vse gods meanes to preserue it . a godly heart reuerenceth and reioyceth in all holy things , the word , sacraments , sabbaths , and striueth to make his house a little church : and he that makes little or no conscience of the sabbath , and family duties , let him pretend what he will , is an vngodly person without all religion . . be carefull to attend the waies of thine owne heart : both how it subiecteth it selfe to the will of god written , whether it be desirous to receiue the law at his mouth , whether it tremble at the word ; as also how it subiecteth it selfe to the will of god done : whether in prosperitie , it lift vp it selfe to be something besides or without god , and whether in correction , it be silent vnto god , because he hath done it . attend it how readie or heauie it is to lift it selfe vp in prayer for wants , in praise for supplies : whether it pray alwaies , or in all things giue thankes . watch ouer it in thy seruices that it start not away , and leaue thy worship liueles without spirit , without truth ; know that god is a spirit , and will be serued of thee ( if aright ) as he was of paul , in thy spirit : and looke well to this matter , for iudas can follow and reuerence christ , and yet his heart going after couetousnesse , be practising to betraie him : and herod can pretend to worship , when he intends to kill . watch it further in the motions to sinne , whether it be zealous and resolute against it , and whether it sticke fast , and with full purpose vnto the lord : whether it feare the least offence of god ; or can swallow smaller sinnes : whether it bridle the tongue from idle talke , and smaller oathes ; vaile the eyes from wanton lookes ; or whether it can easily digest such things , which are no small departures from god when occasion is offered , and know that such is thine heart , as it is found in temptation . lastly , watch it in the motions of the spirit , how it entertaineth them ; how stirring it is in the causes of god , as when occasion is offered of promoting gods glorie in his pure worship , or in the establishing of a conscionable ministrie ; how it entertaineth such good motions offered ; how it entertaineth gods counsells , rebukes , and exhortations in the ministerie : a cleare case it is that those that neglect such motions , and much more resist them , are yet in their sinnes , and are no better then impious and vngodly persons . . in the loue of men , ioyne the loue of god : for charitie abstracted from pietie is a counterfeit : and this thou shalt doe , when thou louest man in and for god , because of gods image , and of his commandement : so as if thou seest godlinesse grow in any man , thy loue groweth with him , and if grace decaie as he estrangeth himselfe from god , so thou for his good , becommest more strange vnto him . for although by vertue of gods commandement we must loue all , and do good vnto all ; yet we must reserue a speciall loue to the image of god renued , and especially affect such as are of the houshold of faith . vse . if these be the practises of pietie , which cannot be attained but by these rules , then shall many a one who take themselues to haue taken out this last lesson , be found non-proficients , and such as whom grace neuer taught any such thing as godlinesse . and to omit to speake of wicked esaus and ismaels , scoffers of such as walke in these straite waies of god , tossers of reproaches against them , so farre from that inward and pure worship of the heart in spirit and truth ; as they are open despisers of the outward ordinances of the word and sacraments , who are furthest from repentance , and verie seldome reclaimed ; yea so monstrous and black are these filthie dogges and swine , as they are not more condemned of others then of themselues for most part . we will leaue to wash such bricks , and come first to our common people , whose extreame and secure ignorance , loads them with such a burthen of impietie , as it is impossible for them euer to stand vnder it when christ shall appeare ; and yet they thinke to get to heauen nimbly inough . for this whole practise of pietie , is placed in that which they call a good meaning , and a good hope : but replie and tell them that grace is not contented with good meaning , but teacheth to liue godly , and so bringeth pietie into the life ; they answer , that they could neuer make any shewes as many men can , but yet they hope they may haue as good hearts as the best to god-ward . wherevnto if you demand , how that roote can be so good , which sendeth out such sower fruite ; or that fountaine sweete which sendeth out such bitter water ; for in these good hearts ignorance raigneth ; and the goodnes of their hearts openly neglecteth the word , sacraments , &c. the means of saluation , and preseruatiues of pietie : they can answer , that they keepe their church , and doe as the most doe ; and if they receiue not the sacrament , it is because they are not reconciled to some that haue offended them , vnder which pretence they can refuse that comfort for many yeares together : and carrie ye● the matter further with them , and tell them your good heart sendeth out wicked oathes , bitter curses , and fearefull imprecations , then they sweare either nothing but the truth , or by nothing but that which is good , or if they did happe to sweare or curse much , they were vrged vnto it . and for the sabboath adde , that whereas a good heart maketh it a delight to consecrate it as glorious vnto the lord , neither your selfe nor yours obserue it . they say they doe as much as they need , and they know inough : for they loue god aboue all , and their neighbour as themselues ; and for the sabboath what need such strictnesse , it was made for man , and not man for the sabbath : and as for this singing of psalmes , and reading , and prayers in priuate houses , they must needs say it is too much precisenesse , and they cannot away with it ; and they could neuer see hurt in giuing their seruants and children libertie , to goe on the saboath and doe what they list , and themselues may with good companie play and passe the time ( so it be not seruice time ) on the sunday , as well as other daies . but take all these pleas out of their mouths , and shew particularly that good treasuries would send out better things , they draw all to this one conclusion ▪ what , we cannot be saints here , that is , in plaine words , they cannot frame themselues to this life of pietie , and so are still without all the teaching of grace : and pitifull it is to see , how many persons that thinke themselues no meane protestants , debarre themselues from the practise of pietie by such ignorant conclusions as these : which i would not here haue reckoned , but that i know diuerse , perhapps of our daily hearers , whom grace hath offered to teach otherwise , thus tainted . well , a fearefull delusion it is , to hope for saluation in such a dangerous estate . a second sort , farre differing from the former , are such as haue attained much more knowledge , but neuer yet attained this high point of practise to liue godly : they can make a shew of godly life , and pharisaicall righteousnesse , but all is vnsound within : they can with herod doe many things at iohns preaching , but it is but for a brunt of newfanglednesse : they can seeke god , but either in affliction , or for corne and oyle ; but after freedome from the one , or fruition of the latter , let him alone till they need him againe : nay more , they can be zealous for good and quickly enflamed , but it is as fire in straw , a blase and away : they can reprooue others for sinne , but can abide no reproofe themselues : they can reioyce in the word and be rauished , but as a man with sweete odours in the apothecaries shoppe , but he carrieth none out with him ; or as one is delighted with the sweet smell of hearbs , so long as he is in the garden , but hath no vnderstanding or diligence to gather of euery kind some to carie with him , that so he might haue the benefit of the garden when he is a great way from it . they can further attaine to many good things , as to delight in good mens fellowship , so did iudas in christs communion , gather from them many common graces of vnderstanding , speach , abilitie to pray , teach , comfort , exhort , but all to their owne hurt ; for either they hide these talents in napkins , not vsing them at all , or in vsing them without humilitie , abuse them ; yea not seldome making them bolder to offend god , and more careles of duties vnto men , by meanes of such gifts , then if they had them not : but here is yet no teaching of grace , and better had it bin such had neuer knowne the way of truth , then thus to depart from the way of righteousnesse . a third sort there are , who many of them i doubt not are the lords , and haue a desire in truth , and for the most part to walke before him as beseemeth them ; and yet whose liues are not so acquainted with such a course of christianitie , but that oftentimes by corruptions not well watched against , they breake out to scandalls and reproaches of the gospell , and in these some of them lie longer ; as when professors can liue inordinately , not attending vpon their lawefull calling , but let themselues loose where god hath tyed them , becomming either busie bodies , or companions , or perhaps worse ; which falls may for a time befall those which are the lords : but yet grace hath not taught them so much as they make account of , and time will trie whether any thing at all in truth or no. and other christians who in their worshippe of god , are often cold and dead hearted ; and in their dealings can be inferiour to some ciuill men : can nourish contentions and heart burnings , misdeeme and misreport others , now & then idle in their talke , or worse , vnprofitable in their liues ; can bolster vp their friends , children , and seruants in things worthie punishment , as eli did : are not so frequent in watching the wayes of god with him , nor the wayes of his own heart ; such i say may be schollers in this schoole , and christians , but they haue forgotten their rules , and had neede hasten their repentance , that grace may nor order a great part , but their whole liues to a godly conuersation . let all of vs therefore learne that precept , . tim. . . to exercise our selues to godlinesse . reasons . . godlinesse hath the promise of this life , and that to come : a godly man hath title to all good blessings which heauen and earth can affoard . . godlines is the greatest gaine , the best gaine , whosoeuer would gaine more then ordinarie men , let him become godly : many men are crossed and miscarrie in their outward estate , because they are vngodly persons , without the promise and the blessing . . seeing all these things shall be dissolued , what manner of men ought ●e to be in all godly conuersation , . pet. . . when we shall appeare before the great iudge of all the world , nothing but godlynes shall be able to bestead vs. in this present world . ] . note that godlinesse must not so lie hid in the heart , but it must appeare in the eyes of the world , neither must it be neglected till death , but exercised in this present world : a point the more needefull to be propounded , in that euerie man naturally wisheth with balaam to die well and godly : but forget the practise of pietie in their life time , we see the most men would be put in minde of god at their death , and send for the minister , when the physitian hath left them hopeles of life , yea albeit they haue forgotten the almightie , and neglected acquaintance with him all their dayes , yet at the finishing of them , they would seeme to seeke vnto him . but it is most righteous with god , that an vngodly life be finished with a proportionall death , whatsoeuer it seemeth to be : and therefore it is a safe rule worthie our remembrance , that whatsoeuer wee would be found doing on our dying day , to be doing it euerie day while we liue . . note hence that it is a most deceitfull and desperate argument thus to conclude ; if i be ordained to saluation , let me neuer pray , neuer serue god , and doe what i will , i shall be saued : and on the contrarie ; and hence to cast off all the care of godlinesse : for this openly proclaimeth want of grace , which directeth men to the meanes , and leadeth them the way of saluation in this present world . god in his wisedome hath combined to euerie ende his meanes in all his ordinarie courses , as to naturall life , bread , sleepe , physicke ; so to the spirituall , the word , sacraments , prayer , sobrietie , righteousnesse , pietie : and therefore the argument will be sound in the contrarie , thus : if god haue appointed me to die the death of the righteous , he hath ordained me to the meanes , namely , to liue the life of the righteous : if to glorie , then to grace : if to the full reuelation of glorie hereafter , then to the first fruits of it here in grace : if to the great citie of the great king hereafter , then to the suburbs here : there is no iumping to heauen , no more then a man can leape from one citie to an other vpon earth . naturall reason teacheth , that there is no skipping from one extreame to an other without a meane ; and much more doth diuine wisedome tell vs , that no man can climbe from earth to heauen without christs the ladder , and faith with the fruits of hope , loue , obedience , &c. which are as it were the staues of the same . . note hence what is the proper ende of euerie mans life in this present world , namely , that in the way of a sober , righteous , and religious life , he may attaine euerlasting happinesse hereafter : there is no other time to get heauen but here vpon earth , after death commeth nothing but iudgement : no other purgatorie is to be expected then that in this life by the blood of christ , whatsoeuer poets and papists fable to the contrarie : nor is there any other sactifaction , but by faith here to lay hold vpon christ onely oblation . alas , how doe many peruert the ende of their liues , some to get wealth , honour , and great estates : others to sit downe to eate and drinke , and rise vp to play : others to trade in some one or other speciall sinne and lust : but let vs that will be wise to saluation , seeing it is called to day , and our acceptable time and day of saluation is come vpon vs , beware of hardening our hearts : let vs not dare to striue against the holy ghost in the ministerie , for contemners of grace in this present world , shall neuer partake of the glorie of the iust hereafter : this is the gate of heauen , and the iust enter into it , or else this ministerie bindeth ouer to death , from which it is impossible euer to bee loosed . vers. . looking for the blessed hope and appearing of the glorie of the mightie god , and of our sauiour iesus christ. in this verse is set downe the second effect of this grace which hath appeared , namely , when it hath reuealed and published the good things which are reserued for vs hereafter , and put them in our hands by faith and hope ; to lift vp the heart to the patient and vigilant waiting for and expectance of them . and in the second place teacheth when the full reuelation of these things shall be , namely , in the second which is the glorious appearing of christ : who is described , . from his maiestie and power , that mightie god : and . from his mercie and loue , as he is our mediator , our sauiour iesus christ. wherein our apostle includeth a verie strong argument to enforce all the former duties , of which we haue spoken in the verse going before : as also an effectuall meanes to containe beleeuers in those dutyes : as though the apostle had in more full and plaine forme of speach thus said ; i haue told of great things brought to light by the gospel , the which if you would haue part in , you must take the way which i haue directed you into , leauing the by-paths of vngodlinesse and worldly lusts , and walking in the path of sobrietie , righteousnesse , and pietie ; for those that wait for the wedding , must prepare that they be not found without the wedding garment : and if at any time any discouragements or wearines 〈◊〉 you in this christian course , you cannot better sustain the one , or establish your selues against the other , thē by casting vp an eie in to the things within the vaile , the expectatiō of which will be able to hold your hearts in your vprightnesse , and cause you to forget that which is behind , and striue to that which is before , and presse hard to the marke , and the price of the high calling of god. in the verse we will first giue the meaning of the words , and then raise the points of instruction . first , by hope is meant the thing hoped , by an vsuall forme of speach , that is , both christ himselfe principally , as the words next following expound ; as also with him life , saluation , freedome from sinne , and miserie , perfection of glorie and immortalitie : the branches of this exposition are prooued by two places of scripture , the former , . tim. . . where iesus christ is called our hope : the latter , eph. . . that yee may knowe what the hope is of his calling : and what the riches of his glorious inheritance is in the saints . blessed hope , . because christ our hope is for euer blessed in himselfe , and bestower of all blessing to his church . . the fruition of our hope putteth vs in possession of absolute blessedn●sse : for it shall both put an ende to all the hinderances of the blessednes of the godly , and conferre perfect blessednesse in greatest measure , and endlesse continuance : seeing it bringeth vs to the perfect knowledge and sight of god , who is blessednesse it selfe , to the sight and fellowship of his blessed sonne ; to the societie of the blessed angels and saints ; and restoreth vs to the integritie of our owne nature with immortalitie , that there may be no ende of our blessednesse . . all our present blessednesse dependeth vpon the happie accomplishment of it : for were we without this hope , we were of all men most miserable . and appearing of the glorie ] by a metominie of the adiunct , for the glorious appearing , a forme of speach verie vsuall among the hebrues : not that christ is not now euery way glorious in himselfe , but in that he shall then manifest his glorie : for then his glorie shall breake out as the sunne , when he shall sit in the throne of his maiestie . and here we must note , how the apostle opposeth this second comming of christ vnto his former ; that was the appearing of grace , this of glorie : that was i● humilitie , for he came meekely riding on the colt of an asse ; but this shall be in power , when he shall ride vpon the wings of the windes , and make the clouds his charriot : that was to teach righteousnesse , but this to remnuerate it : that to be like a seruant , to be iudged and condemned for sinne , this to declare himselfe the sonne , to whom all iudgement is committed by the father : now indeed his maiestie , and greatnes is troden downe and contemned , and the glory of the world exalteth it selfe aboue his ; but then shall all vanishing glorie melt before him , when he shall appeare in such brightnesse , as shall obscure the brightnesse of the sunne , yea make it fall from heauen ; and in such glorie as neither the tongue can vtter , nor the mind of man can conceiue , called in the scripture , the glorie of his father , that is , such as is proper to the father , to himselfe , and the blessed spirit , and not to any creature communicable . . this is a glorious appearing , not onely in regard of christ himselfe , but euen in regard of his elect also , who shall appeare with him in glory : matth. . . when the sonne of man shall sit in the throne of his maiestie , we which haue followed him in the regeneration shall sit with him : . ioh. . . we know that when he shall appeare , we shall be like him : for then we shall haue not onely redemption of our soules , which euen here we haue in part ; but euen the full redemption of our bodies also , and both in soule and bodie receiue our inheritance , euen the crowne and kingdome of glorie . quest. but how shall this glorie of christ appeare to be so bright ? ans. our apostle saith , that it shall appeare to be the glorie of the mightie god. christ is called a mightie god : first simply in himselfe , beeing of equall might , authoritie , and power with his father : and therefore , psal. . . he is called an high lord and terrible , and a great king ouer all the earth : for that these titles belong to christ , the effects of his gouernment following in the next words declare . secondly , comparatiuely , in respect of magistrates , and others that are called gods : for christ is not a god ( as they be ) by office , or participation , for so he should be but a weake and little god , whereas he is a mightie god , both in his nature and essence : and who is god like our god , saith the psalmist . thirdly , in regard of this his appearance ; for although he shall exercise his iudiciarie power , and appeare as the sonne of man ; yet shall he be mightily declared to be the sonne of god , much more then by his resurrection from the dead : the personall vnion of his diuine and humane nature , shall shine out as the sunne in his strength , which while he liued vpon earth , was vayled and hid . and thus it shall appeare , . in his humane nature , he shall appeare the head of the church his bodie , ephes. . . . his power shall be such as shall subdue all things vnto himselfe , and put them vnder his feete , euen satan , sinne , hell , death , and damnation , revel . . . . corinth . . . now his glorie cannot but be proportionable to his power : hence we read of the glorie of his power , . thess. . . . hee shall come with such attendants , as no man is able to behold the glorie of the least of them : for he shall come with thousand thousands of his angels beeing his ministers , the glorie of all whome he shall so farre surmount , as the sunne doth the lesser starres in brightnesse . . hee shall sit vpon his great white throne , dan. . . great , as beeing infinitely more glorious then salomons white yuorie throne ; and white , answerable to the puritie and perfection of the iudge , and iudgement ; and beeing set , he shall after the summons giuen to all flesh , and presented before him , declare and iudge not only open sinnes committed from the beginning , but also ( his godhead manifesting the same to his minde ) euen the secrets of hearts , which none but god can doe ; and then proceed to the pronouncing of a most righteous sentence , according to the qualities of the persons presented ; the which sentence once vttered , it shall stand without all gainesaying for all eternitie ; in all these then shall he shew himselfe as the sonne of man , so also the mightie god. now because this appearing is set out to be so glorious and fearefull , in that the person of this iudge shall be clothed with all his roabes of glorie and maiestie ; least the godly hereby should be terrified and discomfited , least they should by reason of their sinnes and infirmities be afraid , and loath to behold this glorie ; and least that they beeing in themselues so base and abiect , should beginne to conceiue , that they should be contemned , or neglected of him , who shall shew himselfe so glorious ; the apostle for the comfort of such addeth , that although he be a mightie god , yet is he also our sauiour , and will not in all his glorie forget himselfe so to be : neither can neglect those for whose saluation he paid such a price as was his dearest blood . where also by the way note , that these two titles , the mightie god , and our sauiour , are not of two subiects , as some heretikes haue held , laboring thereby to elude this so pregnant a testimonie of the diuinitie of christ , the weight of which so pressed them , as that they were gladde to flie to a miserable s●ift , of disioyning them by a colon ; that so disioynted , the former of them might more probably be attributed vnto the father , and the latter vnto the sonne . but the apostle professedly ( as foreseeing how satan and his instruments would oppose the place ) vseth but one article , to note but one subiect , to whom both the predicates most truely and properly agree . the like example we haue , . cor. . . so much of the meaning . now follow the instructions of the verse . doctr. . the doctrine of the gospel truly receiued , lifteth vp the heart to waite for christs second appearing : for seeing of the good tidings which the gospel bringeth , the greatest and best part are behind vs , and seeing god hath not his perfect glorie from vs , nor in vs , neither we our perfect happinesse here below ; and seeing further it were a bootlesse thing for vs to serue god here by faith and loue , if we could passe no further in assured hope and setled desire of a better life : therefore doth this doctrine teach vs , not only that the full redemption of the sonnes of god from sinne , satan , temptation , and teares is behind ; but also raiseth the eye of the mind to behold , and the affections of the heart to long after the time wherein these things shall be reuealed , wherein we shall walke by sight and not by faith , and in a word , wherein our saluation now begunne shall be perfected , and we enioy the haruest of those good things , the first fruits whereof haue here contented vs. to the confirming of which truth , it is first to be noted , that the scripture speaketh in such phrases , as if the whole worke of the gospel were no other , then to raise vs vnto this blessed expectation : . pet. . . who hath begotten vs againe to a liuely hope , &c. that is , we who before were strangers and without hope , are now through the mercie of god , by the ministerie of the gospel regenerated , and so restored to the hope of an inheritance not fading , immortall , reserued in the heauens : coloss. . . if yee be not mooued away ( he saith not from the gospel , but ) from the hope of the gospel , namely , those sweete promises of life , which are the verie matter of the gospel . secondly , the whole doctrine is called by the name of confidence , and hope , to shew , that one maine scope of it is , to raise the heart hereunto : heb. . . if we hold fast the confidence and reioysing of the hope : that is , the doctrine of the gospel , whereby these are dispensed and confirmed ; then are we the house of god. thirdly , the apostle sometime speaketh , as if the whole worke of euery dispenser of the gospel , were no other , or greater then to quiet the heart in this expectation : and that in his owne example , and the rest of the apostles , . thess. . . yee know what entring we had , and how we turned you from idols vnto god , and to looke for his sonne from heauen : no sooner were they turned to god , but they waited for his sonne : and that all the gifts of ministrie are bestowed to worke in beleeuers this expectation , we haue an expresse place , . cor. . . ye are not destitute of any gift , wayting , &c. and lastly , it addeth to the euidence of this truth , that the faithfull are hereby marked as by their propertie ; euen such as with good seruants expect their masters comming , matth. . . such as looke for him , heb. . . such as loue his appearing , . tim. . . such as beeing wise virgins and louing spouses , prepare themselues & euery needfull thing for the bridgromes comming : and such as beeing strangers and pilgrims vpon the earth , haue their eyes still towards their country , who while they liue in earth , yet trafficke and haue their conuersation in heauen , from whence they looke for a sauiour . vse . . here is another triall , to see whether we haue receiued this grace of the gospell in truth , or in appearance only : if in truth , then is the tast of the loue of christ so sweet vnto vs , as that we cannot but long after our fill of him in his appearing : the sonnes of the church , begotten by the gospel , cannot but waite for the adoption of sonnes : the church is sicke of loue after him whom her soule loueth : the common voice of the spouse is amen , vnto the promise of christs comming : rev. . . the bride saith , come , and doubleth her desire and ardencie saying , amen , amen : so as they are none of christs spouses that say not come . neuer thinke then that thy heart is right affected , vntill thou find in it this desire , and breathing after christ thy life : for this is a speciall note of discerning betweene the godly and the wicked ; the one hath the spirit which saith come , the other shake at the mention of this comming : the one longeth till these shadowes flie away , and that day breake on them ; the other can no more desire his comming , then the guiltie fellon can the comming and presence of the iudge . but that no man may be deceiued in this triall , examination must be more particularly made , whether this wayting be such as the scripture prescribeth , lest by mistaking it , men faile of that comfort they leane vnto in their most need . be sure then that thy wayting be sound and true , . in the ground of it : . in the qualities : . in the sound fruits and effects of it . the ground of this expectation , must be the free promise of god for all our future welfare , applied by faith vnto our owne hearts : the which promise of god being most certaine , and our faith also as certenly laying hold thereon , giueth such a certaintie to our hope , as the scripture boldly speaketh , it can neuer make vs ashamed : yea and ascribeth a full assurance vnto it , heb. . . and calleth it the sure and stedfast aucre of the soule , vers . . this ground distinguisheth our christian hope , from those iogling perswasions of the papists , which they call hope : for aske them concerning their hope , what it is ? they tell vs , that it is a perswasion arising partly from the grace of god , and partly from our owne preceding merits . but vrge them , and say , mee thinke there should be no great comfort nor setlednesse , to leane vpon a vertue founded vpon merit : they will tell you , that indeede no man can be sure of his saluation , for that were too much presumption : but doe well and hope well ; hope well and haue well . but against them we affirme , that christian hope buildeth certaintie vpon speciall faith ( neither of which they can abide to heare of ) without speciall reuelation , and that by this reason : looke what was the ground of abrahams hope , the same must be the ground of the hope of all beleeuers : but the free promise of god applied by faith in speciall , was the ground of abrahams hope and wayting , rom. . . . hee doubted not , but was strengthened in faith , beeing fully assured that he which had promised was able to doe it . there is no difficultie here , but that abraham had a speciall word , for speciall faith to be grounded , which ( say they ) we want . but i answer , that in the scripture we haue in substance a particular word , in that god who hath giuen the promise hath also giuen a commandement to euery beleeuer to apply it in speciall to himselfe : . ioh. . . and this is equiualent to a particular word . obiect . but it is presumption to hope without merits . ans. it is indeed presumption to hope for them , they beeing so farre inferiour to the thing hoped for . againe , it is faith and not presumption , to hope for saluation in and for the merits of christ , though not for our own . so much of the ground , the qualities follow . secondly , the qualities whereby the soundnesse of this christian expectation is discerned , are fowre . . it must climbe aboue all humane sence and reason ; for it is no wayting with carnall eyes , but with the eies of faith , which the apostle defineth to be the existence of things not seene : and sight extinguisheth hope , which is of future good things : nay more , it must hope often the cleane contrarie to that which it seeth , as abraham was said to hope aboue hope , when he saw nothing in himselfe , in sarah , in the whole course of nature , but things which would haue dashed his hopes ; euen so here while within our selues we can behold little besides our sinnes and infirmities ; while without our selues we haue esau hating vs in his heart , and ismael persecuting vs with the tongue ; while in this life we are compassed with miseries , in the ende of this life with death , after this life with the graue and corruption of it ; all which seeme to ecclipse our hopes , and cut them short ; yet now is the time that our hope must be working , and looking at things within the vaile , that as a strong staffe it may vphold vs in a godly course . . the second sound qualitie of this hopefull expectation is , that it must be patient ; for what we hope we expect with patience , rom. . . and so necessarie is patience vnto hope , that the apostle calleth this waiting by the name of patience it selfe , . thess. . . the lord guide your hearts to the wayting for of christ : that is , to endure in waiting for christ. and we haue neede of patience to enioy the promises : abraham himselfe enioyed not the promise , till he had waited patiently , heb. . . we shall deceiue our selues if we looke to be wrapt into heauen , as enoch and elias were ; seeing the promises of life goe with exception of the crosse , which will trie our patience . we knowe there is a time promised , we may neither prescribe it , nor if we beleeue make hast ; but as the husbandman patiently expecteth the fruites of the earth ; much more should we possesse our soules in patience , to reape our fruites and haruest in heauen . the third qualitie is a sighing and longing after the thing hoped for : the heart that waiteth for such things hath both a griefe for the absence , and a groaning desire after the presence and possession of them : rom. . . we sigh in our selues , waiting for the adoption , euen the redemption of our bodie . to this purpose saith salomon , that hope deferred , paineth the heart . thus should we be sicke of loue , and neuer finde our selues well and at ease in any thing below , neuer thinke our selues happie in things present , which are indeed but prison-ioyes , in comparison of the ioyes of heauen ; but ( as crazed persons ) be euer complaining , and wishing , oh who shall deliuer mee from this bodie of death ? now who seeth not that this qualitie includeth an earnest loue of iesus christ , whome we therefore waite for , because wee loue him : whence the apostle paul fitly knitteth these two together , . thess. . . the lord guide your hearts to the loue of god , and the waiting for of christ : concluding thence that we cannot waite on the lord iesus christ , vnlesse we first loue him . the fourth qualitie , is a reioycing in that our hopes shal certenly come : rom. . . we reioyce vnder the hope of the glorie of god , that is , that we shall partake one day of his glorie . excellent is that place in . pet. . . whome we haue not seene , and yet we loue him , and beleeue in him , and reioyce with ioy vnspeakeable and glorious , receiuing the ende of faith which is saluation . and surely if abraham the father of our faith , reioyced to see the day of christs humilitie so farre off , euen . yeares , how ought we his beleeuing children reioyce to see the day of his and our own glorie approaching so neere , that now is euen the last minute of the last houre ? how should we reioyce in that the time of refreshing and restoaring all things is come ? and if we be spouses of this bridegroome , wee cannot but ( as we are exhorted ) reioyce in that the marriage of the lambe is come , and the day of our owne coronation with an incorruptible crowne of glorie . the third thing to trie the soundnesse of this expectation , is by the effects of it , and these be fowre . . it purifieth and purgeth the heart and life , whosoeuer hath this hope , purgeth himselfe : for he that waiteth for christ , wayteth for this ende , to be like him : and therefore conformeth himselfe daily vnto his similitude , and becommeth pure as he is pure : the which puritie ( howsoeuer it bee esteemed of in the world ) whosoeuer profiteth not in , he cannot hope nor waite for christ. if a man after the tearme of a fewe yeares hope for a large reuenue , he cannot , nor will not in the meane time take the way to cut off all his hopes , but rather make wayes for the accomplishment , and preuent whatsoeuer would come betweene him and them . it is true that the blood of christ purgeth vs from all sinne , by satisfying for it , and meritting the spirit of sanctification for beleeuers ; but yet we must purge our selues , by manifesting that we receiue not this grace in vaine , nor neglect the meanes wherein we are to testifie our thankefulnesse , which is by striuing against iniquitie . the scripture noteth him to be an euill seruant , that saith , he wayteth for his masters comming , and yet he beateth his fellowe seruants , and sitteth downe with drunkards : such hopes as these ende in vaine perswasion , when presumption and vngrounded confidence confoundeth the person that giueth them harbor . dost thou hope then to be like christ when he appeareth ? thou must then resemble him in this life , beeing in thy measure pure , holy , innocent , meeke , louing , and obedient : professe hope without this conformitie vnto christ , it is but a pretence , all is vnsound and deceitfull . . it not onely freeth from sinne , but frameth to obedience both cherefull and constant : whereof we haue a pregnant example in christ himselfe , whom we are commanded to looke at for imitation ; who for the ioy that was set before him , endured the crosse , and despised the shame . so also are the saints in their measure looking to the ioy before them invincible , both in labours and sufferings : hope worketh the will , it setteth the hands and holdeth them to worke : it putteth a difference betweene the workes of christians and ciuill men : they attempt christian duties that their master may finde them well doing , and hold out also in well doing ; but these vndertake sightly duties , but in some by-respect or other ; and wanting this hope are off and on ; especially in difficulties , they giue vp all ; whereas the christian , who hath the recompence of reward in his eye , can esteeme with moses , the rebuke of christ great riches . . this hope taketh off our fierie edge and heat of affections from the world , and setteth them aboue : it fixeth the eie vpon things within the vaile , the glory of which dimme and obscure all the glorie of the world : it causeth refusall of the pleasures of sinne for a season : it maketh treasures of egypt seeme small , yea vile in a mans eie comparatiuely : the expectation of this resurrection , maketh the mocks and contempts of the world to be contemned ; yea sentences of death , nay executions lightly esteemed of : this hope hath carried martyrs through fires , feares , lyons dens , teeth ; and a thousand kinds of death , through all which they hastened to the fruition of the thing hoped for , in which onely they looked for securitie and contentment . . it beeing the daughter of faith waeeth not wearie , but still vseth the best meanes for the obtaining the thing hoped . it is importunate with god by prayer , for the comming of christ , and ( as iacob ) wrastleth with god , when it hath nothing but it selfe to sustaine faith : yea and preuaileth with the cananitish woman after many repulses : they that haue this hope , pray for all the meanes which hasten this comming ; for the free passage of the gospel , the peace of ierusalem ; the puritie of do-doctrine , which themselues loue and beleeue ▪ and propagate vnto others by word and example , that so farre as lyeth in them , the number may be euerie way accomplished . and further , they greiue and sorrowe when any of these are hindered , when the state of the ministerie and ministers is destitute and distressed ; when the light and life of professors is obscured and darkened , when errors are broached , maintained , and receiued : for these are things comming betweene them and their hopes , and the iust causes of heauines and griefe . vse . . now this triall will discouer to many men their estates , who lay hold on the doctrine of grace to saluation , but not to instructiō . some beleeue not , nor hope for any such estate herafter , as the faithful are in christ partakers of ; but for all our preaching of the fatnes of that land , deale as the israelites did with caleb and iosuah concerning the promised land , who when they told the people , that it was a good and a fat land , and that if the lord loued them he would giue it them , and seate them in it , they rebelliously bad stone them with stones , but presently the sentence passed vpon them from the mouth of the lord , that they should neuer see that land . which were it not the conceit of men , it could not be that they could liue so like the sadduces , who say there is no resurrection , nor angel , nor spirit : such as was that cardinall of burbon , who professed , that he would not giue his part in paris , for his part in paradise : of whose mind some who perhaps wil crie out on him are , while they were wel appaid if there were no other heauē , nor no changing of their estate : & were that pope aliue againe , it is to be feared he should not want protestants taking part of his heresie , who all his life time could not be perswaded , whether there was an heauen or hell , and therefore at his death blasphemously vttered these words , now shall i knowe whether there be a god , an hel , or any immortality of the soule , and shortly after knew it to his cost . others are fallen asleepe with the euill seruant , while their master maketh stay of his comming , and in one dead sleepe of sinne or other , ( out of which they will not be wakened ) wast out their dayes , as though their soules should for euer sleepe after death , such sleepers are ill watchmen . others call on the lord iesus to come , but neuer till they be cast on their death bed , their hearts nor mouthes neuer harbour such requests in their life time , and therefore in all likelyhood they are vnsound . and many others there are , who nourish a false hope , or rather a fancy in stead of hope : for it is like the popish perswasion of which we spake , vnsound in the ground , they haue nothing to shewe for the euidence of their faith : as also in the qualities ; for it must be fedde by things they can see ; it must haue good hold and pawnes of god , and then it can trust him : it is most impatient in any of gods delayes : it wisheth not but feareth rather this comming of christ , and so cannot reioyce in the certentie that he will come to their full redemption : it is vnsound also in the effects , it purgeth not the heart , many nastie corners lie there vnswept and vntrimd vp : it frameth not to the obedience of gods word and will : it lifteth not vp the soule from the world to heauenly mindednesse and conuersation : it vseth no meanes of conscience to hasten this comming of christ : it reioyceth not where they are , it sorroweth not where they are not : let the state of the church sinke or swimme , so they enioy their owne : but let no man that would not be confounded , leane vpon such an expectation , in which there is nothing but deceit . vse . . seeing it is a propertie of the gospel to lift vp the heart to waite for christs comming , let so many as professe to giue entertainement to the gospel , prouoke themselues vnto this expectation ; which beeing a dutie so necessarie , and of so fruitfull vse through all the christian life ; and yet so generally neglected amongest men , because naturally mens hearts are drawne downe vnto the profits and pleasures here below : therefore are the scriptures plentifull here and elsewhere in most vehement and forcible perswasions to vrge vs hereunto : for i. in the text euery word is a motiue vnto it : as . in that it is called a blessed hope , the person that hopeth is a blessed man , and the end of this expectation is blessednesse : blessed is he that watcheth and keepeth his garments . and , blessed shall the seruant bee whom the master findeth so doing . . the appearing is called a glorious appearing , of a mightie god , the iust iudge of all the world : and . that he who shall appeare the iudge , is the same who is our sauiour : in all which regards it is the part of all such as would attaine blessednes , participate of his glorie , and be saued by him , to waite for his comming . ii. elsewhere in the scripture , . we haue the commandement of god , luk. . . be yee like vnto men that waite for their master , when he will returne from the wedding , that when he commeth and knocketh , they may immediatly open vnto him . . herein is put a difference betweene the godly and the wicked : it was euer a marke of good men to waite for christs appearance , the auncient beleeuers of the old testament , for his first comming in the flesh in humilitie : so simeon , ioseph of arimathea , anna , were described by this that they wayted for the consolation of israel ; and how much more should we for this glorious appearance , which bringeth not grace only with it , but fulnes of glorie ? on the contrarie , the vngodly person is described to be such a one , as whose master commeth in an houre he looketh not , and in a day he thinketh not : so the foolish virgins had prepared nothing . . the danger of those whom this day shall oppresse vnawares ; such a seruant saith that text , shall be cut in two , and haue his portion with vnbeleeuers : such foolish virgins shall haue the gate of the marriage chamber shut against them : and as the apostle , heb. . . christ appeareth not the second time to the saluation of any , but of such as waite for him . . from the time of this appearing : . in regard of the vncertaintie of it , rev. . . behold i come as a theefe in the night , blessed is he that watcheth : for if the house keeper knew what houre the theife would come , would he not watch ; but we know no houre , that we might watch euery houre . . in regard of the nearnesse of it : the apostles time was the last houre , and ours then cannot but be the last minute : a fearefull thing and full of danger it is , to conceiue that the master will deferre his comming , or that the lord is slow , as men count slacknesse ; or that the law is but a scar-crow because fellons are put in prison , and bound ouer to the assises , and not presently executed . this day may be nearer in it selfe , at least to thy selfe then thou thinkest for ; and yet a verie little while , and he that shall come will come , and will not tarrie . let vs applie our hearts hereunto a little . euery man when he seeth euery thing grow worse and worse can say , surely the world draweth neare an end : and much more may we , who haue our senses exercised in the word , when we see satan so busie and stirring in the plotting , contriuing , and executing mischeefe against the church , may we not conclude , that surely his time is verie short ? when we see particular iudgements vpon our countrie , lingring and durable plagues , threatnings of whole kingdomes and countries ; with visible iudgements vpon particular persons ; why doe we not conclude that surely these are forerunners of the general , and that it is not farre off . if we see the sunne ; and moone , & great lights in the church fall from heauen and be darkned ; if the starres , the professors of the gospel , loose their shine , and fall from their first loue ; why doe we not thinke that shortly the heauens themselues shall shriule away like a scroule , and be no more ? seeing the scriptures affirme that immediatly after such things this appearing shall be . in a word , when we see such generall securitie , that all men cry peace , peace , vnto themselues ; if we shall perceiue noah daies returned againe in which men eate , and drinke , build , and plant , marrie and giue in marriage , and thinke nothing , either nothing else or nothing more ; how is it that we cannot conceiue of this appearing , which shall be as a flood and destruction to all that thinke not of it ? for as a snare shall it come vpon all the vngodly of the earth . vse . seeing the doctrine of the gospel not onely bringeth the euidence of saluation , but lifteth vp the heart to waite for it , it appeareth that it is the doctrine of god , brought by the sonne of god from the bosome of his father ; the doctrine that raiseth the minde to heauen must needs be heauenly : and this is the doctrine which we preach , because it is fruitfull herein . some busie themselues in prying more into the men , and their callings that bring it , then into the doctrine it selfe , and refuse this most blessed treasure , because they see not the holy ghost so visibly calling our ministers , as if he should sit on our heads with fiery tongues . these i would wish , . to looke well to their owne callings , for sure he that is pragmaticall in other mens callings , is carelesse and negligent in his owne ; and let themselues weigh the matter and giue sentence , whether to contemne and neglect so great saluation , will stand with an effectuall calling vnto the grace of god. . to enquire not so much whether our callings , as whether our doctrine be as good as peters or pauls . . to obserue the worke and fruite of our ministerie , in regenerating many thousands , and begetting them to heauenly life and conuersation : whereas false teachers and false doctrine regenerate none . doctr. . an excellent meanes to prouoke men vnto the duties of christianitie , is the consideration of christs comming vnto iudgement . for some might haue asked the apostle , but how shall we be able to goe through the duties you haue described , and hold out against the manifold discouragements which in the entertainment of this doctrine we are sure to meete withall ? the answer is ; wayting for the appearance of the mightie god our sauiour . for first , it is a notable meanes to set and enter men into this course of godlinesse : and this is cleare in the scriptures , where we may obserue the spirit of god vsing this consideration , as a speciall motiue both to draw men out of their sinnes , together with the loue of this world ; as also to plant in them the feare and reverence of the lord : all which must be done , before men can come to breathe in the common ayre of christians . for the first , how doth the scripture reuoke the young man from his vnbridled vanitie , and from walking in the sight of his owne eyes , and lust of his owne heart , but by the remembrance that for all this hee must come to iudgement . this was the argument vsed by peter to the people of ierusalem who flocked to see the lame man , who laie at the bewtifull gate of the temple healed , amend your liues , and turne , that your sinnes may be put away when the time of refreshing shall come from the presence of the lord , and he shall send iesus christ. by the same argument would the apostle paul haue wonne the athenians from their idolatries , act. . . but now he would haue all men to repent , because he hath appointed a day , in which he will iudge the world : and haue reclaimed vnhappie felix from his wicked and voluptuous life , when he made him tremble in hearing the iudgement to come . . to the forsaking of the world in the profits and pleasures of it , how effectuall this perswasion is , the apostle in his owne example declareth , philip. . . who accounted all aduantages losse , yea dung to attaine the resurrection of the dead : while his minde was vpon the resurrection and christs appearing , he was mortified vnto the world , and the world vnto him . . for the working of awe and reuerence of god in the heart , eccl. . . feare god , and keep his commandements , for god will bring euery worke vnto iudgement . and when the angel would prouoke the inhabitants of the earth to feare and reuerence before god , and stand in awe of him , he vseth no other argument then that the houre of his iudgement is come . and surely were we not harder of heart then the anuill , it could not be but the consideration of this iudgement , should hammer and work vs to the vndertaking of a godly and christian course . secondly , as this consideration may be of efficacie to beget vs vnto god , so is it a most notable nurse of all good duties , and a sweete prouocation to cheerefulnesse and diligence in the duties of pietie , righteousnesse , and sobrietie . the apostle paul himselfe was hereby vnderpropped , in keeping good conscience before god and all men , because he looked for the resurrection of the iust and vniust : and hence did the apostles spurre and prouoke themselves and others to the diligent practise of the duties of their callings , both generall and particular , . corinth . . . considering the terrors of the lord , we perswade men . thus paul chargeth timothie not only to keepe those his commandements without spot vntill the appearing of the lord iesus christ ; but also as he would answer at the appearing of christ to preach instantly , in season and out of season : and peter warneth the elders to feede the flocke , and be ensamples vnto them , that when the chiefe sheepeheard shall appeare , they might receiue an incorruptible crowne . by which motiues they much more prouoked themselues to their owne speciall duties , as appeareth , . thes. . . and for the generall duties of christianitie , euerie christian is by this reason spurred forward thereunto : . pet. . . considering these things shall be dissolued , what manner of men ought we to be in all godly conuersation . and that this expectation of christ is a notable preseruatiue of all christian vertues , who can denie that readeth those manifold places , where watching and keeping the garments , watching and sobrietie , be sober and watch , watching and stedfastnesse in the faith , are coupled together so inseparably , as that they stand and fall together ? who seeth not hence , how this one grace setteth vs forward in the whole practise of godlinesse ? thirdly , this waiting is a notable meanes of holding out and constant perseuerance in all weldoing vnto the ende : without which how often should we be discouraged , and too willing to looke backe ? how could we suffer with christ , vnlesse we had hope to raigne with him ? christianitie is a warfare , wherein it is no matter of ease to hold our ground , and our crowne , that none take it from vs : now the speciall meanes to hold vs on in the contending for the faith , is to wait for the comming of iesus christ : reu. . . behold , i come shortly , hold fast that thou hast . it is a worke of many labours , much sweate , and no lesse difficultie : and here the sluggish flesh would contentedly thrust the hand into the bosome ; but here is a speciall meanes to renue our strength in working righteousnesse ; . ioh. . . little children abide in him , that when he shall appeare , we may be bolde and not ashamed at his comming . many temptations will come in our way , the buriall of the father , the tending of the farme , the marriage of a wife , the care of the family , the bidding of friends farwell ; many will be the occasions of looking backe , and plucking backe the hand from this spirituall plough : now what better way to continue with christ in temptation , then that which himselfe deuised , namely , to remember that he hath appointed a kingdome for such , that they shall eate and drinke at his table , and iudge the tribes of israel ? many are the reproaches , losses , crosses , vniust sentences and iudgements which will meete men in this profession ; and it is no newe thing to be hated of all men for christs sake ; nowe what better ground of patience , then that the comming of the lord draweth neere ? doe then as christ himselfe did , commend all to him that iudgeth righteously . doe as the saints haue euer done , appeale from the vniust sentences of men , and looke vp to this appearing of the mightie god our sauiour , whose tribunall and iudgement shall reuerse all vniust and partiall sentences , whether publike or priuate ; so did iob , so did dauid , so did iohn huffe , and ierome of prage ; and assure thy selfe , that the iudge of all the earth will iudge righteously , gen. . . quest. but what is there in this appearance of christ , which maketh the expectation of it of such efficacie both to set vs in , and stirre vp our cheerefulnesse , as also continue vs in this christian course ? ans. the godly knowe that christ commeth not emptie handed , but his reward is with him ; and this recompense of reward worketh cheerefulnesse , encreaseth courage , and addeth diligence to euerie good worke . quest. but doe the godly worke mercinarily ? answ. no ; for their offerings are freewill offrings ; neither doe they looke principally at the ●eward : for there be two things in their eie betweene their worke and this wage . . gods glorie , whome they loue for himselfe . . the discharge of their owne dutie : and then they knowe that their labour is not in vaine in the lord. the which as the scripture propoundeth as a pricke vnto pietie , so in this last place is it lawfull and meete to cast the eie vpon it . that place . tim. . . importeth that the husbandman in his labour may look what is likely to be the fruit of his labour aforehand ▪ he that careth , careth in hope , and he that thresheth looketh to be partaker of his hope , and he that dresseth the figtree may looke to eate of the fruit , saith salomon . the same thing also teacheth the apostle , when he compareth all our workes of mercie to a sowing , and draweth vs to cast the eie of our mindes vpon our haruest , that as we would wish that to be either more sparing , or more liberall , so to disperse our seede . and herein the holy ghost fauoreth our infirmitie , who well knowing how foreceable the expectation of gaine in earthly things is to hold men in labours and trauels , giueth vs leaue in heauenly things to doe the like . vse . whosoeuer then is an negligent meditator of this appearing of christ , strippeth himselfe of a speciall proppe both of his faith , and the liuely fruits of it : in want of which helpe , the best would goe but faintly forward . if moses himselfe was enabled to suffer reproach with gods people , because he looked for the recompence of reward : and if dauid had fainted , vnlesse he had hoped to see the goodnesse of the lord in the land of the liuing ; what should we weakelings expect other then to fall downe right neuer to rise againe , without such a stay as whereby these worthies supported themselues . let no man say , we are christians , and strong , and should serue god for himselfe : so say i ; and yet so were these much more ; and so were the beleeuers to whom the apostle writ , neuerthelesse it had not beene safe for them to haue refused so mercifull an incitement , as is the hope of the recompence of reward . doctr. . it may be hence also noted , when is the time that the glorie of iesus christ shall shine out in full brightnesse , namely , the time of this his second appearing , for then he shall sit vpon the throne of his glory : and then shall we see the sonne of man comming in the clouds , with power and great glorie : for he shall be glorious both in his owne person , as before we heard ; as also in his whole administration of iustice against the wicked , vpon whome he shall get himselfe a greater name then he did vpon pharaoh and his host , or all the wicked princes and people that euer liued , who for the glorie which shall shine about him , shall call for the hills to couer them , and the mountaines to oppresse them . he shall bee glorious also to his saints , when they shall behold him that was betrayed , spitted on , condemned , crucified betweene two theeues , dead and buried , to be so exceeding aduanced aboue men and angels ▪ and aboue all that can euer enter into their hearts . finally , he shall be glorious , yea merueilous in his saints ; who when christ their life shall appeare , shal also appeare with him in glorie : it shall be merueilous to them , who a little before were so afflicted , abused , contemned , and persecuted , to see themselues so suddenly to attaine that fulnesse of glorie , which their eie neuer sawe before , nor their hearts could before euer conceiue ; to see their soules cloathed with such righteousnesse as god himselfe delighteth in ▪ and their vile bodies changed , arrayed with immortalitie , and made like the glorious bodie of iesus christ. vse . . let none be troubled that his first comming was in meeknes , basenesse , passion , for the apostle peter obserued , that it was meete that his glorie should follow his suffering : so luk. . . ought not christ to suffer , and then enter into his glorie ? and is not this that which all the prophets and moses said should come to passe ? that christ should suffer , and be the first that should rise from the dead . for what other thing could any of the prophets write concerning christ , but either touching his humilitie , or his glorie ? and how could himselfe haue beene raised but after , or we but by his abasement ? let not therefore both thine eyes be fixed ( as the iewes are ) vpon the basenesse of his first comming , but let one behold ( as a christian ) the glorie of this second appearing , which shall abundantly counteruaile the humilitie of the former . vse . . the glorie of this second appearing , is a terror to all the vngodly , who haue despised his humilitie , and his still voice in the ministerie of the gospel . for whosoeuer now in this his appearance of grace , will not tremble at his word , to frame their soules to the obedience of it , shall at this second appearance of glorie , tremble to dust at his greatnesse , and not be able to abide the brightnesse of his glorie . those that are now ashamed of him , and that contempt and dishonour that followeth his profession , shall then be ashamed of themselues , when the sonne of god shall be ashamed of them . and as for such as daily pearce him with the speares and nayles of their sinnes , they shall be sure to see him thus glorious whom they haue pearced , when themselues shal be pearced with shame and sorrow to their endles confusion . vse . . to comfort the faithfull , seeing there is a time when they also shall appeare in glorie : they must be content first to suffer with christ , before they can raigne with him , and weare the crowne of thornes , before this crowne of glorie : the lord dealing herein with them as a father with his children , who though they be borne to neuer so great places and estates , yet in their minoritie subiecteth them to such discipline as befitteth their yeares , before he bestow their portion vpon them . god hath his children now in the world , the world knoweth them not , nor seeth their glorie : nay they themselues cannot in any clearenesse behold their owne glorie , for no eye can see the full glorie of the saints , till the fulnes of christs glorie appeare : but when this time commeth , the least of them shall be knowne to be kings sonnes ; so as the deuil himselfe , and his wicked instruments , who can now accuse them , and say , there goes an hypocrite , there goes a precisian , a puritane , a dissembler , and are offended at the low & base estate of the saints here , shall change their note , and be compelled to say , there goes a child of god , there goes the kings sonne , there gos an heyre of the kingdom , and shall gnaw their tongues for greif , to see them exalted in glory , & shine in the brightnesse of gods image ; and themselues vtterly , and eternally excluded from god , and his kingdome . let vs not then iudge our selues or others according to the flesh , nor walke by sight , but by faith , no● altogether looking on our selues or others as we now are , but as we shall be : for although indeed we are now the sonnes of god , yet it appeareth not what we shall be , so long as our life is hid with christ : yea , let vs lift vp our eyes to that glorie of our head , that shall be reuealed and distributed to vs his members ; and our hearts in the earnest requests of faith , alwaies praying , lord let thy kingdome come : cause these shadowes to flie away , and that day to breake , wherein thy glorie which now is obscured , may be manifest and shine out in the first place , as is meete ; and then the glorie of thy seruants , whose bewtie shall be made perfect in thy glorie and bewtie . doctr. . the apostle doth not mention christ , without magnifying him in his titles both of power and mercie : teaching ●s by his example , neuer to speake of god , or christ , but in a iust and weightie matter and occasion ; and for the manner , with feare , and reuerence , and to such ends as we ought , and are warranted by the word . now for our direction , we haue the scriptures insisting in magnifying god , and christ , and the blessed spirit , in their titles and attributes , especially for these three ends . first , to shew what a one god is in himselfe , as here to shew what a person christ is , namely full of glorie , might , and mercie , our apostle is much and large in his stile and attributes . to this purpose the prophet isay in one place giueth him fiue titles . his name shall be called wonderfull , counsellor , the mightie god , the euerlasting father , the prince of peace . secondly , not onely for the glorie of god , but for the benefit of the church ; . that hereby they might acknowledge him to be the true god : so the prophet ieremie opposing the true god against all idols and false gods , speaketh most highly of him , there is none like vnto thee , o lord , thou art great , and thy name is great in power : and in the next verse , he calleth him king of nations , and challengeth all dominion to belong vnto him . and our apostle when he would bring the athenians to the acknowledgement of the onely lord , ascribeth many and great things vnto him : as that he made the world , and all things else , that he is lord of heauen and earth , that he giueth to all , life , breath , and all things : that he made of one blood all mankind , that he assigneth their times and the bounds of their habitation , that in him we liue , & mooue , and haue our beeing , vers . . . that after this acknowledgement , we might prouoke our selues to answerable duties for example . in consideration of his mercie , to breake out into his due prayses : psal. . . thou lord art my buckler , my glorie , and the lifter vp of mine head . isa. . . behold , god is my saluation , i will trust and will not feare , for the lord is my strength and song , he is also become my saluation . in regard of his omnipotence , to studie for vprightnesse : gen. . . i am god all sufficient , walke before mee , and be vpright . in meditation of his omnipresence , to be euery where reuerent because of his eye : act. . . we are all here present before god , &c. in respect of his truth , to relie our selues vpon it : . chro. . . thou hast blessed , and it shall be blessed . exod. . . moses must tell the children of israel , that i am hath sent mee : that is , who giueth beeing to all things , and especially to this couenant of your deliuerance out of egypt now at the end of . yeares . thirdly , another end of gods titles in scripture is , that we should not onely glorifie god , and edifie our selues , but also stirre vp others to the praise and worship of the true god , who hath thus made himselfe knowne vnto vs : psal. . . . come let vs worship , &c. for the lord is a great god : namely , in beeing , knowledge , mercie , and power : psal. . . i haue declared thy righteousnesse in the great congregation , i haue not hid it , nor concealed thy mercie and truth . and surely whosoeuer hath his heart filled with god and sence of his goodnesse , cannot not onely himselfe , but reuerently speake of him , but also bring others to a feeling and loue of him ; such a one i say cannot but bring men to confesse the lord , and make his workes known vnto the sonnes of men . vse . . which condemneth all the trifling vse of the name of god and christ , the which no man shall guiltlessely lift vp in vaine , whether in a vaine matter , or in a vaine manner ; for it is not said , that he that taketh it vp malitiously , or falsely , or blasphemously , but vainely , shall not be guiltlesse , and much lesse these other . . euen many of our selues are iustly reprooued , who seldome or neuer haue broken out into the prayses of gods power , loue , iustice , &c. or christs greatnesse , grace , or saluation by him ; the law of grace is not vnder our lippes , and therefore our hearts ●ndite not such good matters as these ; dumb spirits seeme to possesse men , and hold their tongues from speaking of god , and good things , and when they speake , it is without sence , or feeling , without reuerence and grace in their hearts ; or for fashion , least they shou●d seeme to be ( that which often they are indeed ) meere atheists , without any true tast and feeling of god. . this doctrine occasioneth vs to resolue , neuer hereafter to take the name of god or christ vp into our mouthes , but when either our owne hearts glorifie and reuerence him , or else to stirre vp our selues or others to take benefit by the same . . in the reading of these titles in the scriptures , labour to obserue and draw out the speciall vse either concerning god , or our selues , which the place aymeth at : and so in the conscionable reading of them , we shall come to a conscionable speaking of them , as this apostolicall example enioyneth vs. vers. . who gaue himselfe for vs , that he might redeeme vs from all iniquitie , and purge vs to be a peculiar people vnto himselfe , zealous of good workes . in this verse our apostle vseth another forceable argument , to vrge the deniall of vnrighteousnesse , and practise of the former vertues of sobrietie , iustice , and pietie ; for the gospel not onely teacheth these things , which while we professe it , we must adorne , but also if we looke for any benefit by the death of christ , we may not like ●iuen vessells , let this doctrine slip ; for to what other end did christ so willingly giue himselfe to death for beleeuers in his name , but that they should reape the double fruit of it , mentioned in the verse . first , redemption from sinne ; and secondly , sanctification : the which . inwardly purgeth beleeuers to become the lords owne peculiar : . causeth them outwardly to shine out in the zealous practise of good workes . well knew our apostle how close sinne sitteth vnto vs , and how heauie our frailtie is vnto that which is good in gods eyes ; and therefore whereas if we were wise to doe well , one word were inough : he forceth and presseth vs with diuerse arguments , and those so waightie , as euen in mans iudgement , and much more in gods , he is iudged vnworthy of life that shall despise them . for suppose there be such gracelesse men , as by the appearing of grace cannot be mooued , or will not he be taught , when he heareth that the sonne of god himselfe came downe from heauen , to deliuer the blessed doctrine of saluation vnto his church ; let such see rather then heare an argument more weightie , let them cast their eye vpon the death of christ , who willingly suffered such torments as are vnconceiueable ; and all to abolish sinne , and raise sinners out of their graues of sinne and death , vnto the life of grace and glorie . and though some may be found so gracelesse , as they will haue nothing to doe with this reaching of grace ; yet seeing none is so desperately gone , as to refuse his part in the death of christ , let this be a motiue vnto such , as with whome any thing in the world can preuaile , to the timely taking vp the practise of the former precepts , of which we haue spoken at large . in speaking of this argument , seeing the apostle hath cast it into so excellent an order to our hands , we will accordingly followe the branches laid downe , and they are two . first , the fact of christ , who gaue himselfe for vs : secondly , the fruits of it : which are two , . redemption , that he might redeeme vs : . sanctification , and purge vs to be a peculiar people , &c. the meaning of the particulars we will giue , as we come vnto them . in the former part of the verse , containing the fact of christ , are three points to be noted : . the giuer , who . . the gift , gaue himselfe , including all that passion to which he gaue himselfe . . the persons for whom , for vs. first , the giuer is noted in the words immediately going before , to be iesus christ our sauiour . obiect . but god the father gaue christ for vs , and therefore he gaue not himselfe . ans. god the father gaue his sonne , and christ the sonne gaue himselfe by one and the selfe same will ; and one ioynt and inseparable operation of them both , together with the holy ghost : ioh. . . whatsoeuer the father doth , that same doth the sonne . obiect . but iudas , the iewes , and pilate , gaue christ for vs to passion , and therefore not himselfe . answ. they did indeede concurre in the same action with the father , and the sonne , but in a farre diuerse manner , and ende : they in malice , but these in admirable loue : they not for vs , but pilate for feare , iudas for couetousnesse , the iewes to please their priests and rulers ; but these gaue him for vs , and for our saluation : neither had any of them any power to haue giuen christ to the least part of passion , if it had not beene giuen them of the father , and of himselfe , who had power to lay downe his life , and none could take it from him . secondly , but the gift will better manifest the giuer : he gaue himselfe , the which that we may the better vnderstand , we must withall consider vnto what christ gaue himselfe , for so the consequent fruits shall be better discouered : and that i say in one word , was vnto passion . the which passion must not be restrained to the time of his death , but extended vnto the whole course of his life : as namely , the laying downe of his maiestie and glorie , wherein he was equall vnto his father , to become man : and beeing man , whereas he might haue vsed heauenly qualities of soule and bodie , his mind free from sorrowe , feare , greife ; his bodie from hunger , thirst , wearines , &c. and at least haue beene like adam before his fall ; yet he tooke our nature , subiect to all infirmities since the fall , only sinne excepted : hence was it , that he was borne in a stable , laid in a manger , of poore parents that had but a paire of turtles to bring for his redemption ; brought vp by the labour of his hands ; and entring into his office he must beginne with strong temptations : in the execution of it , he became a seruant vnto all , for himselfe came not to be serued ; he washed his disciples feete ; he went about with wearinesse from citie to citie to preach : yea more , the lawgiuer subiected himselfe vnto the law , that he might redeeme them that were vnder the lawe : the lord of life gaue himselfe vnto death , not ignominious only before men , but accursed before god : the fathers delight and darling , became the obiect of such wrath , as would haue crushed all creatures in heauen and earth to peeces . now the bitternesse of this passion in and about the time of his death , may appeare , . by his complaint to his father in the garden , testifying how heauie his soule was vnto it , which if it had beene but an ordinarie death , it could not haue dismaied him , no more then many martyrs who haue not shrunke at it . . by the strange droppes of water and blood that fell from his face . . his sundrie cries to his father , that if it were possible the cuppe of death might passe from him . . by those most vnworthie things , which the most innocent lambe of god suffered at the hands of sinners ; beeing taken as a theefe with swords and staues , bound and carried away , and brought as a malefactor before the magistrate : before whome , though he was cleared , yet must he be scourged by the iewes ; stript of his owne apparell , cloathed with scornefull kingly robes , the crowne of thornes , and a reede put in his hand in stead of a scepter ; lead away as a sheepe to the slaughter , where betweene two theeues , as the chiefe of all sinners , he was crucified , his ioynts stretched and racked , his hands and feete digged with nayles , his side peirced with a speare : in stead of drinke , he had vinegar tempered with gall reached him : all sorts of men mocked him that trusted in his god : the high priests scoffed , the passengers wagged their heads , the souldiers flouted him , nay , the verie theife on the crosse could with his last breath blaspheame him . . but all this seemed lesse then nothing to that which he inwardly felt , beeing as one oppressed and forsaken of god , which made him crie out , my god , my god , why hast thou forsaken me . thus did the sonne of god make exchange of the greatest glorie aboue all comprehension , with the greatest infamie , and the greatest ioyes with the greatest sorrowes that can be imagined , euen the sorrowes of hell : the which considerations notably set out the qualitie of this passion , vnto which our lord gaue himselfe . vse . in that christ gaue himselfe , . we learne , that there can be neither other priest , nor other sacrifice , then christ himselfe : both which our apostle accurately noteth in a diuerse phrase , which at the first seeme to ●ound the selfe same : neither doth our english so distinguish them as the greeke doth . the former is in our text , which more properly betokneth that christ offered no other oblation or sacrifice then himselfe : hence is it said , that for this ende god gaue christ a bodie , that in the same he might performe this part of his fathers will. the latter is in . tim. . . which implyeth more directly , that christ himselfe gaue himselfe , and that there can be no other priest in this oblation then he that is the sacrifice : neither indeede can he be offred of any other saue himselfe , who for this purpose sanctified himselfe , as the altar sanctifieth the gift , and the temple the gold : no priesthood , not leuiticall , much lesse papal , was euer worthie so great honour , as to offer vnto god the father his welbeloued sonne : neither any priest can offer such a sacrifice as this is , wherein is both the fulfilling of the lawe , and paiment of all forfeites , who is 〈◊〉 the mediator betweene god and man , yea both god and man : for without humanitie can be no sacrifice at all , and without dietie no such sufficiencie ; and if dietie alone , or humanitie alone had beene sufficient for such a worke , the sonne of god had taken flesh in vaine . whence it is that the scriptures inseparably ioyne these two , the mediator and the priest of the newe testament : heb. . ye are come vnto iesus the mediator of the newe testament , and the blood of sprinkling ; &c. . tim. . there is one mediator betweene god and man — who gaue himselfe a ransome . whence it is directly concluded , that if there be but one mediator of the newe testament , there can be but one priest ; and that if all the table of the masse-mongers be priests properly of the newe testament , they must be also mediators and redeemers : whereas the scripture saith , there is but one . againe , as the sacrifice is but one , so there can be but one priest , and he must be so qualified , as neuer any man , no not aaron himselfe was ; for thus the author of the hebrewes advanceth this priesthood of christ. . in the leuiticall priesthood were many priests , because they died and had succession : but here is but one priest without succession ; for his priesthood neede not , nor cannot passe from him to an other , because he liueth for euer , and is a priest after the order of melchizedech , without beginning of time , or ende of dayes : and he shewes why christ must neede● liue for euer , to make intercession for vs in heauen , namely , by the sweete smell of his sacrifice once offred : which if no priest but he can doe , then no man who liueth not euer , can be properly a priest of the newe testament but he alone . . he is further prooued the onely priest , from an induction of many qualities , some proper to his person , and some to his office , which cannot agree to any man or creature but himselfe only : it behooueth vs to haue such an high priest , which is holy , innocent , vndefiled separate from sinners , higher then the heauens , who neede not offer first for his owne sinnes as they , &c. the speciall things obiected by the papists against this truth , are two : first , that christ is indeede such a priest as we speake of ; but they distinguish of priests : christ is the chiefe and principall , but there may be secondarie and inferiour priests by whom , christ still offereth himselfe vnto god , and in these christs sacrifice is perpetuated . but as our learned fulke speaketh ; if all externall priesthood before christ was but a figure of the the eternall priesthood of christ ; and if christ haue abolished all externall sacrificing priesthood that was before , and instituted no other in the newe testament to suceede him , then must the popish shauelings bring forth a third testament , to prooue their secondarie priests and priesthood , seeing it hath no footing nor ground neither in the olde testament , nor in the newe . . besides , this distinction flatly ouerthroweth the apostles position , who by this sacrifice of christ , ouerthroweth all the sacrifices of such priests as are mortall , and of such as had need to offer first for their owne sinnes , and then for the peoples , as the legall priests did , and the papall doe . nay more , it ouerthroweth it selfe , for whereas the papists say , that the sacrifice of the masse is the verie same sacrifice which was offered by christ himselfe vpon the crosse , and that verie christ is offered by them , this is against all reason ; seeing the sacrifice vpon the crosse was offered by himselfe alone , without the helpe of any ministers , except they meane such as pilate , caiphas , iudas , and the souldiers , and such ministers we will easily graunt their secondarie ministers to be . . the nature of this sacrifice will not admit of that foolish distinction , seeing it cannot be offred by any but the high priest , euen he that was the high priest of things to come , who was not euerie yeare to enter once into the holy of holies with the blood of beasts , but once for all hath he entred into the holy place , and obtained eternall redemption for vs : and if eternall redemption be obtained where there is no remission of sinne , there is no more neede of oblation for sinne . . whereas they say that christ indeede is the onely priest to offer a bloody sacrifice , and that is but once done and cannot be repeated ; but yet ought daily to be offred in an vnbloodly manner by their priests for the sinnes of the quicke and the dead . the apostle taketh away that euasion , affirming that without blood there is no remission ; and that if christ be offered any more , he must of necessitie suffer againe , heb. . . . the second thing of any moment obiected is , that although christ by his one oblation once offered , merited redemption , and remission of sinne ; yet is it necessarie for our saluation that this oblation of his be applyed vnto vs ; and this cannot be done but by a secondarie daily offring of him in the masse by the masse-priest : and hence is their second distinction of the offering ( as the former of the offerer ) into primarie and commemoratiue or significatiue . answ. where by the way note how they wound themselues , and thrust their swords into their fellowes sides : the councel of trent , saith that the masse is the verie selfe same oblation which was offered on the crosse , the difference is onely in the maner and some small respect ; now other papists teach vs , that in the masse is not the verie same true and reall oblation , but onely a commemoration and signification of it . now who seeth not , that the remembrance of a thing is a farre diuerse thing from the thing remembred ? yea necessarily argueth the absence of the thing remembred . now which of these must we beleeue ? truely both alike , tha● is , neither ; seeing the word one oblation , destroyeth both . . we graunt that there must be an application of this oblation , but not by such wicked meanes as they haue deuised , namely by the multiplication of it selfe ; as if a man should in stead of applying one plaister , doe nothing else but make infinite plaisters , whereas one truely applyed to the sore were better then they all : but he who was the sacrifice , beeing the wisedome of his father , hath deuised a wiser meanes to apply vnto beleeuers his oblation , namely , by the outward and ordinarie meanes of the word and sacraments ; as also inwardly by his spirit , working by those meanes effectuall faith in our hearts , whereby we lay hold vpon all our good vnto saluation . and if there were no meanes to apply christs merit vnto beleeuers , then by daily offring himselfe with it ; then were there no meanes to apply vnto vs the fruit and benefit of his incarnation , death , resurrection , or ascension , vnlesse he should be borne , die , rise , and ascend euerie day , for the reason is the selfe same . vse . . in that it is said , that christ gaue himselfe , we may note that christ gaue himselfe wholly , both his bodie and soule in sacrifice , and spared neither : for we had deserued a double death , which it was meete that christ by a double death should destroy ; by his bodily death pull out the sting of the death of our bodies , and vtterly abolish the death of our soules , by the death of his soule ; and to this purpose that our consolation might be full , the scripture sheweth , how that his soule was heauie vnto the death ; and that a little before his suffering his soule was sore troubled . and isai expressely affirmeth , that his soule trauelled in his death , and that he made his soule an offering for sinne , and powred out his soule vnto death , and that he made his graue with the rich in his deaths : where note that he speaketh in the plurall number , to note this double death of christ : and what other thing did himselfe proclaime with such a loud voice vpon the crosse , when he cryed , my god , my god , why hast thou forsaken me ? for what other is the death of the soule , but to be separated from god the fountaine of life ? which point helpeth vs to vnderstand such places of the scripture , as affirme that christ suffered and died according to the flesh , ioh. . . and that christ offered his bodie , heb. . . and all those which ascribe all our saluation to the blood of christ. all which must be synechdochically vnderstood , vnder one kind comprehending all his suffering , and neuer excluding any part of it : euerie of them beeing equiualent to this speach of the apostle , who gaue himselfe : that is , both his bodie and soule , or wholly vnto the death : neither can the death of the crosse be other , which is ioyned with the malediction of god , from which we by it were wholly deliuered . vse . . where it is said that christ gaue himselfe , it may be further noted , that his whole passion and death was voluntarie : for what is more free then gift : and this appeareth in that he was wont to say before hand , that he must goe away vnto his father , that he must leaue the world , and his disciples ; that he had power to lay downe his life , and take it vp againe : and that no man could take it from him : for who could take that life from him , whose sinneles nature of it selfe was not obnoxious to death , it beeing the stipend of sinne . and further , it is briefly to be obserued , how the holy ghost thorough the whole historie hath noted speciall circumstances which confirme the same truth . as . when the time drewe neere that he should leaue the world , he foretelleth to his disciples , that he must goe to ierusalem , and suffer many things , and be crucified , and yet he went ; yea when peter tooke him aside , and entreated him to fauour himselfe , he checked him more sharpely then we reade that euer he did any of the rest , get thee behind me satan : he would not patiently heare any thing which might worke the least vnwillingnes in him . . when he came to ierusalem , did he withdrawe himselfe when he knewe the iewes sought to apprehend him , as he at some other times had done ? no verily , but knowing that satan had put into the heart of iudas to betray him , he went to his accustomed place of prayer , which iudas well knewe , and whether he knewe he would bring his route . . when the companie came to apprehend him , although he let them knowe by casting them all to the ground , that he could haue resisted or avoided them , yet he let them rise againe , he told them he was the man they sought , and deliuered himselfe into their hands : yea more , the text saith , he went out to meete them , shewing the truth of that prophesie , psal. . . in the roule of the booke it is written of me , that i am readie to doe thy will. and as he would not resist in his owne person , so when peter made a rash resistance , and in his rescue smote off malcus his eare , christ immediately healed the wound , wished him to sheath his sword , and asked him if he thought not that he could command a legion of angels if he would : but how then should the scriptures be fulfilled ? . when he was brought before the iudge , he denied no part of that truth , which he knewe they would wrest against him ; shewing in all his answers a presen● minde and courage with all meekenesse in suffering horrible contumelies , without perturbation or confusion , vttering such holy speeches as became the most innocent lambe of god : as his holy apostle noteth , that he witnessed a good confession before pontius pilate . . when he came to the place of execution , he needed no helpe to die , he refused the cup of vinegar , which in likelihood was reached him , to shorten the sence of his paine : and that his soule willingly left his bodie , besides that strong crie at his death and expiration , which argued no languishing death : all the euangelists note that christ sent out his soule , or gaue vp his spirit : yea , in great wisedome he preuented the souldeirs violence , in breaking his legges , or offering him while he was yet aliue any deadly wound ; that he might manifest that he did not violently , but voluntarily vndergoe that passion , and drinke of the bitternesse of that cuppe . by all which seuerals , we perceiue the truth of that the apostle speaketh , philip. . . that christ was made obedient vnto the death ; and this made it an acceptable sacrfice : for had it not beene a free-will offring , it had not beene accepted . let vs then for our comfort , hold fast this point of our christian faith , that looke how willingly the father offered his sonne in sacrifice , so willingly did the sonne offer himselfe ▪ and that those who crucified him , were not more willing to doe it , then he was to offer himselfe , and suffer himselfe to be crucified ; and this maketh it absolutely meritorious and effectuall , for the iustification of all beleeuers , whereas otherwise it had beene no ransome . the third and last point to be considered in this fact of christ , is the persons for whom he gaue himselfe , for vs. the which words by the latter part of the verse , must be expounded only of beleeuers , of which number the apostle was ; and are not to be meant of all mankind , as though christ gaue himselfe for an vniuersall saluation of euery particuliar man , or intended to saue all , if they would beleeue , as they who are tearmed the lutheran diuines doe contend . but this place plainely restraineth it to his people , his church , such as are redeemed from iniquitie , such as are purged , such as are a choise and peculiar people , and such as are zealous of good workes ; for such christ gaue himselfe , and for no other . for , . if the purpose of god and christ , was not that he should die effectually for all men , then he died not for all men . but gods purpose could not be so : for then would it follow , . that gods purpose should be frustrate , seeing many are alreadie in place of torment , and many moe shall be : . or else that he cannot effect his purpose , but something shall resist his will : and . that the execution of this stable purpose of god shall be grounded vpon the incertainetie , and instabilitie of an euent , depending vpon the mu●able will of man. neither was christs purpose so ; for his purpose was to giue his life for his sheepe ; and purposed not so much as to pray for any other ; who surely if they haue no part in his prayer , much lesse in his sacrifice . secondly , if christ died effectually for all , it is not possible that any one man should perish , and be condemned ▪ for then hath christ satisfied for the sinnes aswell of iudas , caine , as any other ; and consequently their sinnes must necessarily be remitted : for satisfaction for sinne , and remission of sinne , are inseparable : so the apostle maketh redemption nothing else but remission of sinne , ephes. . . by whom we haue redemption by his blood , euen remission of sinne : and where remission of sinne is , must need● be blessednesse : so as by their doctrine none should be damned . yea further , for whom christ giueth himselfe , to those he giueth his spirit , to abide with them , and to seale vp their saluation to their owne soules : for the spirit letteth them know the things that are giuen them of god. but they cannot receiue him , for the world seeth him not , nor knoweth him , and much lesse can receiue him ▪ see ioh. . . . thirdly , ●or whom christ gaue himselfe , those he loued : gal. . . who loued mee ▪ and gaue himselfe for mee : the which is true not onely in paul , but in euery beleeuer , ephes. . . and reu. . . hee loued vs , and gaue himselfe for vs. now what is meant here by vs ? all mankind ? no surely , but gods deare children , and saints , as the first place restraineth it selfe , ver . . . and those that are washed from sinne , and that are made kings and priests vnto god ; as the second : but most expressely the apostle expoundeth his owne phrase in the . verse of the same chapter , hee loued his church , and gaue himselfe for it . now the wicked know not christ , and he knoweth not them , they hate him , and he loueth not them : he is a iesus indeed , that is a sauiour , but because he saueth his people from their sinnes . fourthly , to whom neither the ends nor fruits of christs death can belong , a vaine thing is it to ascribe any efficacie of his death vnto them : but neither the ends nor the fruits belong to the wicked . for , . the maine ends are , . by his death to abolish him that had the power of death , that is , the deuill : but he still ruleth in the children of disobedience . . to conquer death it selfe , . tim. . . but they are still held vnder the bondage and feare of it . . to destroie sinne , that it may die in men , but it liueth and ruleth in the wicked . . that they which liue , might liue to him which is dead , . cor. . . but they rise against him , and attaine not the first resurrection , nor the beginnings of life eternall here , nor the perfection hereafter . and for the frui●s of this death , which are iustification , remission of sin , imputation of righteousnesse , reconciliation with god , regeneration , sanctification , and life eternall , none of these belong but to the members of christ ; so as we may conclude with the apostle , he gaue himselfe for his bodie , which if the wicked be not , hee gaue not himselfe for them . the maine things obiected and much stood vpon by the aduersaries of this truth , are these two . first , such places as affirme that christ redeemed the world , god so loued the world as he gaue , god was in christ reconciling the world , i giue my flesh for the life of the world , &c. ans. by the world , is not meant euery particular man in it , but the elect both of iewes and gentiles ; for christ and his apostles often crosse the the iewes , who conceited that they alone were loued of god , and not so the gentiles , and therefore to abate their pride , were often and much in proouing , that howsoeuer in times past the gentiles were passed by , yet now they were called to the participation of grace and saluation , as well as they ; and hence sometimes the gentiles alone are called by the name of the world , as that opposition sheweth betweene iewes and gentiles , rom. . . if the falling of them the iewes , be the riches of the world , that is the gentiles : and sometimes againe onely the elect of both iewes and gentiles ; for there is a world of the elect onely , as augustine well prooueth out of the place in iohn alleadged : and this world , is onely reconciled vnto god. secondly , they obiect such places as affirme that christ died for all : rom. . . who spared not his sonne , but gaue him to death for vs all : . tim. . . who gaue himselfe a ransome for all : hebr. . . tasted of death for all , &c. answ. the word all , signifieth not alwaies all the posteritie of adam , ( which if it alwaies doe not , the force of the argument is broken ) but sometime , . onely those of the last age of the world , act. . . but now would haue all men to repent . . sometimes not euery particular , but euery kind : as christ is said to haue healed all diseases ; that is , all kinds of diseases ; and the pharisies tythed all hearbs , that is , not euery parti●ular , but all kinds : and thus is it according to the truth of scripture , and consent of the auncient church , to be taken in those places which affirme that christ died for all , namely , for all kinds of men , but not for euery seuerall of euery kind . . the places of scripture restraine themselues to beleeuers : as . tim. . . god would haue all men saued : but that is , . all kinds of men for whom we must pray . . all such as come to the knowledge of the truth : so rom. . . gaue him for vs all , but all such , as haue all things giuen with him , all such as are chosen , iustified , and shall neuer be condemned ; for so it followeth in the next verse . heb. . . christ tasted of death for all ; but who these all be , the context sheweth . . sonnes that must be lead vnto glorie , ver . . . christs brethren , . . such children as are giuen of god vnto christ , ver . . lastly , with these formes of speach compare these places which say that , the sonne of man came to giue his life a ransome for many , matth. . . and that he died to make many iust : rom. . . and that he was offred to take away the sinnes of many , heb. . . and this will iustifie that truth who obserueth , that with paul , all and many , are all one . vse . if christ gaue himselfe for vs , then suffered he not for his owne sinnes : for he knew no sinne , beeing most holy in his conception , without originall sinne ; according to the word of the angel , luk. . . that holy thing that shall be borne of thee ; as also most innocent in all his life , for no guile was found in his mouth , and who could accuse him of sinne ? of which innocencie not only his freinds , the prophets , and apostles , but his greatest foes also by gods prouidence became witnesses . pilates wife wished her husband to haue nothing to doe with that iust man : pilate himselfe confessed , he found no fault in him : the centurion said , surely this man was the sonne of god. caiphas said , that one man must die , ( not for himselfe but ) for the people ; the theefe on the crosse , this man hath done nothing amisse : nay , iudas himselfe cryed out , that he had betrayed innocent blood : not to speake any thing of the many confessions of the deuils themselues , that he was the sonne of the most high . the papists draw neere vnto that iewish opinion , which the prophet mentioneth , isay . . we iudged him plagued and smitten of god , namely , for his owne sinnes ; but he was wounded for our transgressions , and broken for our iniquities ; for they hold , that christ by his suffering merited something for himselfe . which if it had beene so , then was the apostle mistaken in saying , that the iust suffered for the vniust ; whereas he should haue said , the iust suffered both for the iust and vniust . besides , this guing of himselfe , withstandeth any meriting for himselfe : for if it was necessarie that he should merit for himselfe , his obedience could not be voluntarie . and what an absurd thing is it , to thinke that it was necessarie for christ beeing god , to descend from heauen , become man , and condescend to most bitter death , the graue , and sorrowes of hell for his owne sake ? for what could he merit which he had not from his first conception , or which was not due to his manhood from that conception , by reason of the vnion of it with the word , the second person ? what could it want , which had such inseparable fellowship with the deitie it selfe ? who in the midst of his abasement , his flesh beeing the flesh of the word , could not want any glorie , although he was pleased to hide it for the time of his passion . lastly , the humane nature of christ is a creature , and can therefore merit nothing of the creator , to whom all obedience is debt . . it was guided and mooued wholly by the diuine , and in that regard could not merit any thing for it selfe ; for a meritorious worke must be in the owne power of the worker , & by himselfe meerely performed ; nay , his merit for vs dependeth not vpon his nature , but vpon his person , in which both his natures concurre to the work and efficacie of the same . secondly , if christ haue giuen himselfe for vs , we must receiue this gift and the benefit of it , seeing a gift not receiued , is to no purpose or profit . and the meanes to receiue christ , and applie him with all his benefits is , . to know him , for darknesse comprehendeth him not ; and he came to his owne , but they not knowing him receiued him not , but crucified him , whom had they knowne they would neuer haue crucified the lord of glorie . . by prizing the gift aboue gold , siluer , pearles , esteeming the precious blood of the immaculate lambe , aboue euery corruptible thing vnder the sunne : all which cannot redeeme one soule . . by opening the doore of the heart , purified by faith , to entertaine him , while he offereth himselfe with all his merits in the word and sacraments ; and this not as a stranger , by giuing a nights lodging , but as our husband and head , neuer to be departed . consider that now christ standeth at the doore of thy heart and knocketh , and vseth reasons ( as once he did , cant. . ) from the great paines and sorrowes which he vnderwent to come to thee : he wayted when it will once be , that for thine owne good thou wilt open vnto him : that he may bring his father with him to suppe with thee , and impart vnto thee knowledge , sanctification , and the rest of the graces which accompanie saluation . oh therefore neuer aduenture to trie what a fearefull thing it is , that he should depart in displeasure , or that thou shouldest not know the day of thy visitation : but receiue him whilest he is neare , that thou neuer know what an heauy thing it is to seeke repentance with teares perhappes too late ; or how vncomfortable a thing it is , to seeke him when he is greeued at thy vnkind delaies , and will not so easily be found . thirdly , if christ haue giuen himselfe so willingly to such a cursed death for vs , we must also in way of thankefulnesse giue our selues vnto him . he gaue his bodie , his soule , his glorie , and all for vs : we must not thinke much to part with bodie , goods , name , libertie , or life it selfe , for his sake , when he calleth vs vnto it ; the lawe of thankefulnesse requireth that we should part with such things as in comparison are but trifles for him , who thinketh not his dearest things too good for vs : and the rather , because when we haue done all we can , we can neuer be sufficiently thākfull for this greatest gift that euer was giuen to the sonnes of men , wee can neuer speake sufficiently of it , nor euer wade deepe inough into the ocean of that loue , that presenteth vs with such a gift as this is . howsoeuer therefore the sight of the blood of bulls and goates would more affect many , then this most pretious blood , which they tread vnder their feete , yet let those that looke for part in it vnto saluation , account this pretious , yea and their glorie , and reioyce that the wisedome of god hath left them meanes by the word and sacraments , wherein christ is daily crucified before their eyes , to reuoke it into their memories ; let them conscionably vse these meanes to this ende ; that this gift running euer in their mindes and memories , they may bethinke them what they may acceptably returne for so great receits ; and when they heare their hearts called for , they may giue heart and hand , head and feete , will and affections , vp to the perpetuall seruice of so good a benefactor . fourthly , if christ haue giuen himselfe for vs , then there is no other satisfaction for sinne . if angels or men , liuing or dead , masses or merits , could haue satisfied the iustice of god , christ might haue spared himselfe ; but nothing can be giuen to god , nothing accepted of god in way of satisfaction of mans sinne , but the person and merits of christ himselfe : for if any thing belonging to our persons could goe for paiment , then might he haue retained his glorie in heauen , and neuer haue left it for our sakes . if any papist stand out here , and say , that christ taketh our workes and dieth them in his blood , and then offereth them to his father , who accepteth them as meritorious not for our sakes , nor their owne , but onely for christ. i answer , that christ indeede dieth the workes of the godly in his blood , and so presenteth them vnto his father , and his father accepteth them at his hands ; but no way in respect of any satisfaction of sinne , or merit of saluation , but onely as testimonies of our thankefulnesse and dutie , and not otherwise . that he might redeeme vs from all iniquitie , ] in these words is contained the former fruit or ende of christs giuing himselfe , namely , to redeeme his chu●ch from all the bondage and slauerie of sinne . for by sinne we became bound , . to the seruice of it , . to damnation , the stipend of it : both which the apostle includeth , in that he saith , that sinne raigned vnto death : where is both the raigne and command of sinne , and the wages of it , which is death . now the lord iesus redeemed his church out of this captiuitie two wayes . . by paying the price of redemption vnto his father , euen the most pretious blood of the sonne of god : for so by communication of properties it is here said , that the mightie god gaue himselfe to redeeme vs , that is , the life of that person who was god , went for our ransome ; whereby our debt is freely ( in regard of vs ) discharged , the bill cancelled , and the hand writing against vs fastened vnto his crosse . . by conquest ; for he bound the strong man that had vs in his power , spoyled principalities and powers , ouer whome he gloriously triumphed ; and thus partly by price , and partly by power , redeemed and rescued his people . quest. but how could christ by giuing himselfe for so small a time , redeeme all his church from such infinite euills ? answ. we must here consider three things . . the dignitie and excellencie of the person who performed this work , who was not a bare man , but . the sonne of god by eternall generation . . his onely sonne . . his beloued sonne . and to shewe vs that these be the respects which make the worke so meritorious in it selfe , and so acceptable vnto his father ; the scriptures euery where giue him such titles as declare him to be most deare vnto god his father : so ioh. . . the onely begotten sonne of the father , full of grace and truth : and . the onely begotten sonne which is in the bosome of his father : and ioh. . . god so loued the world , that he hath giuen his onely begotten sonne : and rom. . . who spared not his owne sonne : now if the person be so gratious , the worke cannot but be acceptable . secondly , consider the sufficiencie of the worke , beeing so admirable as neuer was the like : for it was no simple action neither of god alone , nor of man alone , and so neither meerely diuine , nor meerely humane , but ( as diuines speake ) th●andrike : the operations of both these natures which concurre to one person , concurring to the effecting of the same worke . wonderfull then is this worke , which could neuer be performed by a me●●e creature , man or angel , but by a person that must be both god and man. thirdly , the largenes and extent of the price , most absolutely satisfying whatsoeuer was required , and that in all voluntarie obedience both actiue and passiue . actiue , for he fulfilled all righteousnesse , and perfectly performed and fulfilled the whole lawe in our stead . passiue , for he suffered a most shamefull and cursed death , both visible , standing in the separation of soule and bodie : and invisible , suffering for a time euen the verie torments of hell , namely , the endles wrath of his father , vnder which his church had otherwise beene subdued for all eternitie . so as for the time , the sonne of god , and lord of all , was deiected vnder all creatures , and held vnder the most accursed death that euer was , seeing the sinnes of all his bodie lay most heauily vpon him : vnto both which branches of his obedience , if you adde the voluntarinesse and freedome of both , the whole will appeare most perfectly meritorious ; to which purpose ( because nothing can merit , to which any man is bound ) the scripture saith , that he paid that which he neuer tooke , and so was not bound to any such paiment . doctr. . seeing christ must giue himselfe to redeeme vs , it implyeth a wonderful bondage and tyrannie of sinne ouer vs before that christ wrought our libertie . hence doth the scripture speake of regenerate persons , as seruants of sinne , seruants of vnrighteousnesse , seruants of corruption : we read also of the wages of sinne , of the hire of vnrighteousnesse which balaam loued : of beeing sold vnder sinne , and of wicked men selling themselues to worke wickednesse , as ahab , and others : which is nothing else , but a voluntarie putting of a mans selfe vnder the will and power of sinne : and thus he that committeth sinne , that is , giueth himselfe vnto it , is the seruant of sinne . to this purpose also we heare the apostle often speaking of the raigne and dominion of sinne in the mortal bodie , and of the lawe of sinne in the members rebelling against the law of the mind , and of the lawe of euill which is euer present with the best . but who is it that feeleth not within himselfe the wofull fruites of this captiuitie ? how are we bound hand and foote in chaines of darkenesse , further then the sonne by setting vs free hath enlarged vs ? how are wee stript starke naked of our cloathes of innocencie and holynesse , further then we are wrapped in the garment of this our elder brothers righteousnesse ? how seruill are we , and at the becke of euerie sinne , euerie temptation , euery lust and suggestion , further then the sonne hath rescued vs out of the hands of such hard lords ? who seeth not this tyrant thrusting himselfe by force or fraude into his best holds , so to shoulder out the right owners ? who perceiueth not this tyrant seeking himselfe onely , and careth not for blood and murther , but raigneth vnto d●●th in so many as he hath subdued ? who findeth not this tyrant ouerturning all lawes and constitutions , and making his owne will his onely lawe , to the which whosoeuer are subiected , what slauerie can be compared to theirs ? if we consider the iewes oppression in egypt for . yeares together , euen when their taskes were most encreased : if the vnmercifull intreatie of them in babylon , when strange lords had rule ouer them . yeares : if the cruell and bloodie persecution of antiochus , of which daniel prophesied , that before it neuer was the like , nor should be after it : if the miserie of the turkish gally slaues ; yet is there no miserie , no bondage to this . for there the enemie was externall , here within a mans breast and bowels : there the losse was outward of goods , lands , libertie , or life ; but here of gods image , his fauour , the soule , & life eternall : there might they in time looke to change their master , or to flie , or with the ende of their liues at the least to ende their miserie ; but here no man can flie except he can flie from himselfe , nor ende by death , but beginne rather his bondage in comparison of what it was before . and whereas there is no other bondage wherein a man cannot at least wish his freedome , here men will not beleeue they are in such snares , but reioyce in them , and are neuer so merrie , as when they are strengthning their bonds vpon themselues : of which thraldome if we would more distinctly conceiue , in one word thus it is ; originall sinne inthralls vs to actuall , preceding actuall sinnes to consequent as iust punishments of the former : present sinnes are presidents to other men , and so we are intangled not onely with our owne , but other mens transgressions also . by all these we are liable to death , both temporall and eternall , which entred into the world by sinne : hence commeth the torment and sting of a guiltie conscience ; hence is the sinner haunted with the horror of gods dreadfull iudgement , and the best fruit of the best mens sinnes is shame and sorrowe , euen where god raiseth vp to repentance . vse . . note hence the miserable estate of such men as are out of christ , in whom sinne yet raigneth : for these are chained in ignorance , rebellion , contempt of god , and his word , are snared with manifold lusts , bound hand and foote alreadie , and nothing remaineth , but the casting of them into the fire : for they are yet in their sinnes ; which one word sinne ( saith luther ) comprehendeth gods euerlasting wrath , and the whole kingdome of the deuill . and yet examples there be in the world of such , who by all gods arrowes and plagues sent against them , cannot come to see their miserable bondage to and by sinne : the which if it made paul , who was in christ an auncient beleeuer to crie out , oh miserable man , who shall deliuer me from this bodie of death ! what cause haue such to exclame vpon themselues as most wretched , whose bonds are not loosed as pauls , but binding them euerie day surelier then other ouer to destruction . vse . . seeing by sinne we put our selues vnder such slauerie , as both it selfe and satan plaie the tyrants ouer vs , we must take that counsell , let not sinne raigne in your mortall bodie , but daily seeke and striue to expell the tyrant ; and if that will not be done , aime at the weakning of his forces , obseruing these directions . . take from him his most dangerous weapons , by subduing thy owne corruptions , which are his sampsons locks , wherein his greatest strength lyeth . . banish all his freinds , abetters , alliance ; as all appearance of euill , and occasions , such wicked companie , counsell , idlenesse , &c. which are sinnes supporters . . preuent the wiles and policies of this tyrant ; for he is of a serpentine , creeping , and insinuatiue nature ; sinne hath many fetches for it owne fortification , as false ioyes , false feares , false pleasures , false profits : by these meanes if we take not great heed , it will come within vs , and we shall be too weake to close with it . if the apostle paul confesse that sin seduced him , how had we weaklings , need to furnish our selues with serpentine wisedome against the deceitfulnesse of sinne ? . neuer offer conditions of peace with him , be not content that he haue a little roome in thy heart , ( as many , because they cannot be without sinne , make small matters of such grosse sinnes as the spirit will not dwell with , and they contētedly forbeare to disease thē ) but arme thee against the beginnings , stoppe the occasions , and passages : but if for want of watchfulnesse he haue made some entrance , and encroched on thee , stay not to pa●●y and talke with him ; but presently make resistance , for by such degrees iniquitie comes into his chaire ; delay to talke with sinne by reason of our inclination breeds a certaine delight in it , delight begets desire , desire worketh indeauour , indeauour produceth the act ; the act ingendreth , and is quickly iterated , and multiplied ; multiplication is the mother to a benummed conscience , a brawned conscience begets defence of sinne , defence riseth to boasting or gloriation in it : and thus is sinne brought into the chayre of estate , and the quishon is damnation . now sinne is proclaimed , crowned , and accepted of , and hath all loyaltie performed vnto him . doctr. . secondly , out of the words we learne what a wonderfull freedome we haue obtained by christ. by nature we are wrapped in the guilt of sinne , subiected to the stipend of sinne , subdued vnder the curse of the law , and lie right vnder the whole wrath , and displeasure of god. our sinne proclaimed vs rebels to god through heauen and earth , banished vs out of our owne countrie , set hell gates open against vs , and gaue vs into the hands of satan , as an hangman to execute gods sentence of eternall death passed against vs ; yea further , hopelesse we were in this wofull condition : for gods displeasure was so kindled against vs , as men and angels could not reconcile him ; the law was so transgressed , as all men and angels could neuer satisfie , nor make vp the breach : the sentence was so seuere , as all men and angels could neuer haue stood vnder it : the execution so certaine , as the verie gibbet was euer standing in our sight in the horrors of soule , and terrors of accusing consciences , and we seemed to walk and be left in the midst of tenne thousand deaths . now when no meanes was left to pacifie god offended , to satisfie the law transgressed , to reuoke the sentence denounced ; the sonne of the eternall father must come from the bosome and glorie of his father , and become obedient both to the performing of the whole will of his father , as also to the ignominious death of the crosse : that so becomming a curse for vs ( as that execrable kind of death betokened ) we might haue god well pleased with vs , as he is with him , we might present him his law perfectly fulfilled , not in our persons , but in his for vs , we might plead the payment of all our debts , both the principall , and forfeiture , by this our suretie , and so might sue out our full discharge from all former claimes and sentences , because the vttermost farthing is fully paid and discharged . vse . . if christ hath freed and redeemed vs from all iniquitie , then hath he made no partiall redemption : he satisfieth not for the fault , and leaue vs to satisfie for the punishment : neither redeemeth vs from the eternall punishment , but giueth vs leaue to satisfie for the temporall : but if christ haue redeemed vs from all iniquitie : if he said on the crosse ; it is finished , that is , the whole worke of mans redemption is consummate and perfect ; if at one time he made one perfect expiation , and therby brought in an euerlasting redemption ; here is artillerie and gunshot against all poperie : downe goe all other satisfactions for sinne in this life ; downe goe all satisfactions after this life in purgatorie : downe goeth their doctrine of all other merits saue this of christ : downe goeth all that supplie of the foolish virgins lamps with the oyle of good workes of superrogation out of the churches treasurie ; and with these the dagon of the masse , and the whole diana their worship and religion must downe also . did not i forgiue thee all , saith the parable : and we were sold for nought , but redeemed without mony , saith the prophet . what can the papist say now for his mony-masses , pardons , indulgences , and such trash , obtruded vpon the world , seeing the text is so expresse ; we are redeemed without mony . obiect . but dauid had his sinne forgiuen , . sam. . . the lord hath put away thy sinne : and yet because he had made the enemies of god to blaspheame , the child must surely die , ver . . and this was the temporall punishment : and what are the suffrings of gods people in this life , and in the end of this life at their death but punishments for sinne ? ans. the text sheweth plainely that both the sinne , and the punishment was forgiuen : for so those words shew , thou shalt not die , death beeing the iust wages of sinne : yet the child must die , not to make any satisfaction for the sinne , but the text shewes another end , that the enemies might cease to blaspheame , when they should see the lord no patron or fauorer of sinne , but rather iustly offended with it . and as for the afflictions which befall gods children for sinne , and lie often very heauily vpon them , none of them satisfie , or can satisfie any part of the iustice of god for sinne past ; but are fatherly corrections preuenting sinnes to come , many waies seruing for their owne good , and the warning of others , least they should conceiue him a god bolstring sinne in those that are dearest vnto him ; but no way as a satisfaction to god , for thus only the passion of christ is a satisfactorie redemption from sinne . and the like may be said of death , which is left to the godly to conflict withall , although they haue obtained full remission of sinnes ; but this is not as a punishment of sinne to them to whome christ hath altred the nature and visage of death , but now it is only an exercise of their faith , hope , and pietie , yea a verie passage vnto eternall life . . this consideration must stirre vs vp to a loue of our lord iesus , who hath discharged vs of such a debt , and ransomed vs from such an vnvtterable thraldome . how would we affect such a one as would pay a trifling debt , if it were but tenne or twentie pound , if our selues for insufficiencie were cast in prison ? we could neuer forget such loue . consider now how great those debts of thine were ; how weake and small thine abilitie was to satisfie , if thou hadst had the power of all men and angels ; how ruinous and rufull thy case was euery way : & thus the more loue will appeare to be due vnto christ , and the more thy sinne , if thou returne not loue for loue . . it must worke in vs a detestation and watchfulnes against all sinne , which bringeth such vassaladge vpon vs : for shall christ take vpon him our debts , that we like desperate prodigalls should doe nothing but augment them ? shall he ransome vs , and giue vs perfect freedome , that we with the vnthankefull israelites , should runne backe againe to our former bondage ? shall we with salomons foole , make but a mocke of sinne , which cost christ so deare to expiate ? he neuer knewe what this greatest benefit of christ euer meant , that can take his pleasure in the course of any one sinne . christ hauing restored the blind man his sight , bad him goe and sinne no more : and to the adultresse , goe and sinne no more ; so the vse that we should make of his redemption is , to cease from euill , and depart from iniquitie , least a worse thing befall , and our ende be worse then our beginning . and here is it not to be omitted , how the popish doctrine is in this point an vtter enemie to this redemption purchased by christ ; not onely in magnifying their owne merits , but in extenuating sinne , so as men cannot come to a serious sense and hatred of the same : for many sinnes are small , and scarce sinnes ; many are veniall , and there is no danger in them : originall sinne which is the mother sinne of all , is no sinne at all in the regenerate . they turne many of the commandements into counsels , which men may giue eare vnto for conuenience sake , but not of necessitie , and in doing these , they doe more then the lawe bindeth them vnto . by all which dreames of their owne braines , as by thicke clouds of darkenes , they obscure the brightnesse of this our sunne of righteousnesse , and lessen the merit of his sufferings . for if so many sinnes are in their owne nature so veniall , christ might haue spared much of his paines ; and if they were so slight as they make many , the christian might forbeare much of that watchfulnesse against them , vnto which we are so often exhorted by the apostle . . hence also is ministred no small consolation to the faithfull : for if christ haue redemed vs from all iniquitie , who can lay any thing to our charge ; seeing christ hath iustified , who can condemne ? let satan now obiect the greatnesse of our debt , our owne insufficiencie , and weake estate to discharge ; we may plead that we neede not greatly distract our thoughts to procure any satisfaction , besids that which is made on christs part , and accepted on gods part for vs , but all that euer we can make , in way of thankefulnesse , we acknowledge our selues bound vnto . let the blinded papist ( who teacheth , that he can satisfie the whole law of god , and yet reuerseth it with the same breath , when he saith , pro hui●● vitae statu , ) worke to satisfie , we will to testifie our thankefulnes , in that we are freed from so great bondage . and purge vs to be a peculiar people vnto himselfe , ] christ by his death purgeth vs two wayes . . by obtaining our reremission of sinnes , and absoluing vs both from the guilt and punishment of them : and this is the iustification of a sinner before god , which he effected once and absolutely vpon the crosse , of which we haue spoken in the words immediately foregoing : the latter way is by freeing vs , from the filth and contagion of sinne , and this is the sanctification of a sinner , and is not done at once , but is daily while we liue in this world arising to further perfection : and of this purging our apostle now speaketh , the which he affirmeth to be a fruit of the death of christ , as well as the former . from the right conceiuing of which , those places may not hinder vs , where our sanctification may seeme to take an other rise : as where the holy ghost is called that cleane water , whereby we are washed , ezech. . . i will powre cleane water vpon you , and yee shall be washed from your filthinesse , and from your idols ; for it is the lord iesus , who by the power of his eternall spirit offereth his blood as the materiall and meriting cause of our cleansing , without which diuine and effectuall power of the holy spirit , the flesh had profited nothing . . where we meet with such places , which ascribe it some●ime to the word , as christ to his disciples , ye are all cleane , by the word which i haue spoken vnto you ; sometimes to the sacraments , act. . . be baptised and wash away thy sins : and sometime to faith , act. . . he purified their hearts by faith : all these speaches conspi●e together in this same truth rightly apprehended . for christ is the onely agent in our sanctification in and by all these : he giueth faith and sanctifieth by it , as by an internall meane and instrument whereby we receiue our cleansing ; he sendeth ministers with his word , and sanctifieth by it , as by an externall meane wherein sanctification is offered : and with his sacraments , that by them as an other outward meanes , that inward sanctification might be represented and sealed . thus dauid prayeth , purge me with byssope , that is , wash away my sinne with the blood of thy sonne , which is shadowed in these legall sprinklings made with byssope : and thus are diuerse other sacramentall speeches to be vnderstood . doctr. redemption and sanctification are inseparable companions : none is redeemed , who is not purged : the blood of christ hath this double effect in whomsoeuer it is effectuall to saluation : for hee is made to such of god righteousnesse and sanctification . in the lawe we reade of lauers , as well as of altars , yea and of the brasen sea . in the gospel we reade not onely of blood , but of water streaming out of the side of christ : and that his sweate in his agonie was water and blood : the blood signifiyng the perfect expiation of the sinnes of his church ; and the water , the daily washing and purging of it from the remainders of her corruption . so the apostle ioyneth these two together , ephe. . . he gaue himselfe for his church , that is , his life and blood , and purged it with water through the word : and it is cleare that the apostle iohn expresseth both these benefits obtained by christ , namely , perfect satisfaction for sinne , and sanctification from sinne ; when he saith , that this is he that came both by water and by blood ; and as here it is said , that christ gaue himselfe to redeeme and purge , so elsewhere in expresse tearmes , to sanctifie his church , eph. . . vse . . in that the death of christ serueth for our continuall cleansing while we liue in this world ; we are to take notice and acknowledgement of much filthinesse and vncleannes euen in the best : it is no slight soyle or staine that hath fouled our natures , which will easily be blowne or brusht off , for it sticketh neerer vs then our skinnes , that the verie power of christs death it selfe , doth not wholly destroy it while we liue ; but we haue cause to crie ou● with the leper in the lawe , i am vncleane , i am vncleane : nay , the godly see what blackamoores they are , and how hardly they change their skins : and what leopards they are , hardly parting with their spots . and this made the apostle take such paines , that he might attaine this fruit of christs death and resurrection , after he had beene long able to maintaine his iustification against all challenges , and say , who shall lay any thing to the charge of gods elect ? and what shal separate vs from the loue of god ? well knewe he how fast this vncleannes cleaueth vnto our natures , heb. . . and this challengeth a number of monsters of men , whose hearts beeing gulfes and seas of iniquitie , yea the common draines and sinks of all filthinesse , doe streame out nothing but such as christ speaketh of , adulteries , murthers , thefts , couetousnesse , deceit , vncleannes , pride , the wicked eye , and cursed speaches ; and yet charge them with such filthinesse , they iustifie themselues with the pharisie , they thanke god they serue god as well as the best , haue as good hearts as the best , they doe as well , and liue as well , as the best of them all : you cannot fasten on them any sence of their foule sinnes ▪ they neede no purging nor washing : whereas the godly daily groane and grieue in the sence of the presence of that with them , which they hate worse then death it selfe . vse . . hence may be noted , that wheresoeuer sinne is pardoned , it is also purged , rom. . . there is no condemnation to them that are in iesus christ : for the law of the spirit of life freeth them from the law of sinne and of death : that is , not only from the curse of the law , but euen that law and power of sinne it selfe which would still hold vs in the seruice of it . he shall die in his sinne , that dieth not vnto his sinne : not that sinne can be so dead as not remaine ; but if it lie not bleeding , by vertue of that stroake which christ in his death hath giuen it , if the force of it be not abated , and thou escaped from the rule of it , christs blood doth thee no good . how excellently doth the lord iesus himselfe in his speach to peter approoue this truth ? if i wash thee not , thou hast no part in mee : and no part in christ , no pardon of sinne . dare any man then dreame of his reconciliation with god , that finds not holinesse daily preuayling against corruption , and the endeauour of puritie in heart and life , against that foule impuritie that stickes fast and cleaueth vnto both ? or dare any vnsanctified heart , which in that it hath set it selfe vpon a resolued course in sinne , is a rebell vnto god , laie claime vnto any part of the death and merit of christ , when christ hath said , that vnlesse he wash the soule , that partie hath no part in him ? no , no , the wedding garment , and this our elder brothers garment is wouen of holines , as well as righteousnes ; and there is no admittance to the supper of the lambe , no blessing without either . vse . . let both these considerations mooue vs to be euer washing and clensing our selues from our vncleannesse , and neuer to be at rest till we finde our selues , although not free from blacknesse , yet comely , as the church confesseth of her selfe . and because this is the cheife vse of this doctrine , i will stand a little longer to propound in it two points : . the meanes and notes which we must vse , and by which we must discerne our selues to be washed and purged . . the reasons or motiues , to vse carefully those meanes . for the former ; a man that meaneth to be neate and cleanly , . hee willingly looketh himselfe in a glasse , he is not angrie with the partie that setteth the glasse before him , but he calleth for it , that he may see what spots are about him , and looketh neere that he may discerne them : euen so a man that would be purged , must often set the glasse of the law before him , will not be angrie with him that preacheth and propoundeth the law vnto him , whereby he may see his foule spotts and disorders . and here is one difference betweene the cleane and vncleane ; one cannot endure to take notice of his filthinesse , his heart will abide no gaging nor sounding ; the other hath a purpose to be cleanly , and would haue the least filth about him discouered , that it may be remooued . secondly , a man that is in this way to be purged , beginneth with the foulest spots first , and those which are most conspicuous , and commonly first remooueth those in his face . now the foulest and most noted defilement , which is most conspicuous , and consequently odious vnto god , is an vngodly and wicked heart : which as the lord beginneth his washing withall ( for the first thing he doth in the conuersion of a sinner , is to take away the heart of stone ) so he that would haue euidence of his cleannesse , must beginne here , and first wash the inside : so the holy man dauid , although his sinnes were in the eyes of the world , yet to be soundly purged of them , he craueth a cleane heart , and a renewed spirit . and thus as he that meaneth to be cleane , beginneth at his head , and so washeth all downeward , so the pure of heart beginne at the heart , and this carrieth all other parts and members ; they know that of the filthinesse of the flesh and spirit , the latter is more filthy , and therefore they seeke first to be renewed in the spirit of their mindes ; and to wash their consciences from dead workes : whereas those that meane neuer to be cleane , beginne as it were at their feete ; if they can abstaine from murther , adulte●ie , drunkennesse , and such open sinnes in the act , which is apparant to euery eye , they thinke all to be cleane and well , because they neuer see the hardnes , the pride , and foulenes of their hearts : but euen this conceit that they haue washed their hands in innocencie , neglecting their hearts , is a brand and marke of their vncleannes and impuritie . thirdly , hee that will be cleane , proceedeth on to the other parts of his bodie , and will see that they be sutable : so this grace of sanctification , as it beginneth in the minde , so it proceedeth to worke in all the members : it is carefull that all the vessels be preserued in holinesse and honour . a pure heart will not be without pure hands , chast eyes , an ordered tongue , &c. where is to be obserued another maine difference betweene the cleane and vncleane : the former endeauour to cleanse themselues from all filthinesse of flesh and spirit , and to grow vp vnto full holinesse ; but the latter can content themselues with a supposed goodnes of their hearts , and yet let loose their tongues to all obsene and lewd speaches ; and open their eyps to all wandring and lustfull spectacles ; and their hearts thinke no ill , but are good inough for all that : but halfe an eye can discerne what impure wretches they are , both within and without . fourthly , such a person will proceed on to his garments , and will not endure filth or spots on them : euen so that soule whom christ purgeth , hateth euen the garment spotted by the flesh ; euen all occasions , inducements , and appearances of euill ; yea such as he cannot auoid , yet he can hate . whereas the carelesse and slouenly christian , runnes into all companies , into all courses , and thrusts himselfe into all occasions of sinne ; because he is filthy he careth not to be filthy still , yea and to foule and besmeare all that come in his companie . fifthly , the sanctified person vseth all good meanes , whereby he may become cleane , and beeing so , he is carefull to preserue himselfe cleane so long as he can . for , . he desireth to be euer sprinkling himselfe with the blood of christ , by often meditating , and applying vnto himselfe his death and merits , which are the onely purging ●ire , and fullers sope ; without which , although he take much sope and nitre , yet can he not be purged : this is the onely fountaine opened to the house of dauid for sinne and vncleannesse , this is the onely lauer of the church . . he laboureth in the encrease and strengthning of his faith , which as an hand apprehending the former , purifieth the heart . . he diligently , and reuerently frequenteth the word , and sacraments , as the outward meanes appointed by god , for the effecting , and encreasing of sanctification . . when he heareth christ say , if i wash thee not , thou hast no part in mee , he reuerently falleth downe at his feete in feruent prayer , lord , not my feete only , but my hands and my head : wash mee throughly , euen from toppe to toe . thus he knowes he can onely become cleane ; and by these same meanes he seeth he can only be kept cleane ; he dare not neglect these meanes as the foule monsters of the world , that had rather be wallowing in the dung of the earth , and bathing themselues in their dirtie and sinnefull sports and delights , then frequent the places where these pure waters streame in most pleasant abundance : but their cards , dice , bowles , boules , vnprofitable companie , idle solitarines , ( which as so many draynes , carie with them all vncleannes , the which they powre on the heads of wicked men with full buckets ) chaine them with chaines of darknes , that they cannot so much as desire these cleane waters , which the spirit powreth on those which thirst after them . the second point , is the motiues to become purged , and to labour in sanctification . . because hereby wee resemble the lord himselfe , by which reason we are often in the scripture mooued to the study of holines , leu. . . and hence we become deare vnto god , when he spieth his owne image vpon vs : for euen naturall fathers loue their children best who are likest vnto them . . hereby we are not only conformable to his image , but to his will : for this is the will of god , that euery man know to possesse his vessell in holinesse and in honour , . thess. . . . hereby we distinguish our selues from the profane esaus of the world , whereas by nature we are as foule as they . . we attaine to the end of our redemption ; and haue an argument that christs death is effectuall to vs , because we see the power of the deuil , and sinne destroied in vs. . all legall purifications are resolued into nothing but euangelicall sanctimonie , which may not be neglected vnlesse we will come behind those who were directed by shadows & types ; whereas we haue the truth & substance . . without puritie of heart and life no man shall see god. blessed and holy are they that haue part in the first resurrection , the second death shall not hurt such ; for only those that are slaine by the first death , are hurt by the second , and the second resurrection only profiteth those that haue part in the first : without shall be dogges , and whatsoeuer is filthy and vncleane : and know we not , that the vnrighteous shall not inherit the kingdome of god ? . cor. . . what meane men then to feare least they should be too pure , and too holy ? and to reproach others as beeing so ? what a fearefull delusion is it for men to flatter themselues as most doe , that there need no such strictnes or precisenes , but to come to church , and receiue sacraments according to law , and do as other men do ; and sometimes as their leysure suffers to read or pray alone , and heare a sermon extraordinarie . but alas , what will it profit a man to be a sundaies saint , and a work-daies deuil ? or what great good can good moods do ? are we not exhorted to the following of holines , to cleanse our selues from all filthines of soule and bodie , to an heauenly conuersation , to haue no fellowship , nor touch any vncleane thing ? on the other side , are we not vrged to continuall prayer ; in all things to be thankfull ; to meditate day and night in the law of the lord ; to make the word our marke to aime at ; and in all things with full purpose of heart to cleaue fast vnto the lord ? and now dare any flesh except and say , but if i shall doe thus it is more then need , and i should become too precise and too pure , and so are they that do so ? we serue a god of pure eyes that will not be thus dallied withall . to be a peculiar people vnto himselfe , ] in these words is set down one end why christ vnderwent such paines not only to iustifie , but also to sanctifie his church : namely , that it might become impropriate vnto himselfe , and applied vnto his owne best purposes . for as vncleane vessels can neuer be vsed vnto any good purpose , vntill they be washed and sweetned ; no more can sinnefull men euer become vessells of honour , reserued vnto the lords owne vse , before they be washed by the blood of christ , and those pure waters of the spirit before mentioned . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly signifieth something , on which a man for some excellencie in it , setteth his affection more then other , and therefore layeth it vp , and reserueth for some speciall vse and purpose , and will not at any hand part with it ; as if a man should laie vp some bright and bewtifull peeces of gold , which he will not suffer to see the sunne , as we say , or be brought out scarce in extreame necessitie . thus although all the earth be the lords , who beeing the god of nature and grace , hath all power and libertie to conferre where he pleaseth grace aboue nature : yet his good pleasure was to choose israel , to be his cheefe treasure aboue all people , and an holy nation , that vnto them he might shew his wisedome and glorie ; and his loue and mercie vpon them . but that was but a type , the thing it selfe is specially apparant in the church of the new testament , euen the true church of god in all ages since : vnto which all those titles iustly belong which peter giueth to the beleeuing dispersed iewes : a royall pr●●sthood , a chosen generation , an holy nation , and a peculiar people . now the church may be said to be a peculiar people , ( by the church vnderstanding the true and essentiall members of the church ) . because beleeuers are the most precious of men , euen the most noble persons of the earth , descended of the blood of christ , in which regard they are the dearest of men and nearer vnto god , because more noble then the rest . thus salomon describeth the church , as though it were a stately court , where are none but of the blood royall , kings , queenes , lords , and ladies : and hence are beleeuers called sonnes of god , brethren of christ , and heyers vnto the crowne of heauen . secondly , in regard of god , they are a peculiar people , distinct from others by his grace of election , by which they are chosen out of the world , and set highly in his fauour aboue all others . for they lie before him in the righteousnesse of christ , in whom the father is well pleased ; they are bought from the earth , and stand before him in the worke of his owne fingers , namely , their new birth and second creation , in which he also delighteth to behold . hence are they called an holy nation , the spouse of christ , the daughter of god , the choise of god , and gods delight . thirdly , they are a peculiar people , in regard of their whole maner & condition of life : which made balaam say of israel , that it was a people dwelling alone , and numbred not himself among other nations , that is , altogether different in lawes , customes , manner , and condition of life . but let vs see this truth in some instances . . their originall are not some few families , comming out of some corner of the earth ; but they sprung of christ , of whom all the families in heauen and earth are called . . their countrie is no part of earth , for they are here but strangers and pligrimes , but heauen , to which they tend , and from whence they looke for a sauiour . . their king is neither borne nor created , but the euerlasting king of glorie , who ruleth not some one countrie , but from sea to sea , yea to the worlds end : and not for an age , but as he is a king for euer , and his kingdome an euerlasting kingdome , so he ruleth for euer and euer , and of his kingdome there is no ende . . their lawes are spirituall , to gouerne the conscience as well as the outward man , most perfect , neuer changed , neuer abrogated as mens bee . . their warre and weapons are not carnall , but spirituall , as their cheifest enemies be : their captaine was neuer foyled , nor can bee , and therefore before they strike a blowe , they are sure of victorie : and for their externall enemies , they conquer them , not by smiting ( as others ) but by suffering . . their language is the language of canaan , their speach bewrayeth them to be citizens of heauen ; hence are they called people of a pure language ; no filthie , vnsa●ourie , or corrupt communication commeth out of their mouthes , but such as is holy , tending to edification , and ministring grace to the hearers . . their apparell is deuised and put on by god himselfe , euen garments of innocencie , long white robes died red in the blood of the lambe . . their diet not rising out of the earth , but descending from heauen ; iesus christ is the bread of life , and that manna that came downe from heauen ; and that water which gusheth out of the rocke ; of whom whosoeuer feedeth and drinketh , he hath tasted of the tree of life , and of the water of life , he cannot but liue euerlastingly . thus we see how the mēbers of the church are called a peculiar people . vse . . hence we may note a liuely description of the church of god , namely , that it is a peculiar people , selected and called out of all nations , peoples , tongues , and kinreds of the earth , for the lords owne possession and vse . that which the lord once spake of israel , is true of all the true israel of god , israel is a thing hallowed vnto the lord , and as his first fruits : for as the first fruits were of all the fruits of the earth separated and sanctified vnto the lord ; so out of all the people of the earth , are a remnant set apart and separated to become his , and belong vnto him : see hos. . . & . . vse . . hence is affoarded no small consolation to the members of the church , and that sundrie wayes : for god will not forsake his people whom he hath chosen , whom he hath made his peculiar . but . his protection watcheth ouer them , zach. . . i will be a wall of fire round about her : he will suffer none to doe them wrong ; let them be kings who will not be reprooued by any other , yet he will reprooue them for their sakes : this was the ground of the iewes safetie , deut. . . the lords portion is his people , iacob is the lot of his inheritance : he found him , he taught him , he lead him , and kept him as the apple of his eye . be thou then a child of the church , and although thou maist finde thy selfe in thy selfe lost , blind , ignorant , and in a thousand perils , feare not , the lord will finde thee , lead thee , teach thee , and keepe thee as safe in the chambers of his prouidence , as thou wouldest keepe safe the apple of thine owne eie . secondly , his prouidence is euer with them , his eies vpon them , his eares , his hand , his treasurie open vnto them : yea himselfe becommeth the portion of those that are his portion ; and no good thing can be wanting to such who haue the lord their portion , in whom is no lacke . art thou poore , despised , base and abiect in the world ; let thy care be to become gods peculiar ; he was neuer contemptible whom god honoureth , as he cannot be honourable whom god despiseth . vse . . for instruction to teach vs who professe our selues the lords peculiar , to liue vnto him , to whose vse we are set apart . and this is the apostles reason , ye are not your owne , therefore glorifie god in your soules and bodies , for they are his : and that we may this doe , we must propound two rules before vs. . we must see that the whole course of our liues be carried according to his pleasure : for looke whose we are , to him we must giue vp our selues to obey . if we be the lords peculiar , then no creature in earth can lay claime vnto vs , not the pope , not the deuill , not sinne , no nor our owne lusts must command vs : for thus the apostle reasoneth , ye are a chosen generation , a peculiar people ; dearely beloued , i beseech you abstaine from fleshly lusts : this inference sheweth what a dishonourable and disgracefull thing it were , for christians so farre to forget their nobilitie and dignitie , to stoope to such base seruices : they should rather call to mind that beeing set apart to the lords vse , and like so many nobles beeing to attend the nearest seruices of their king , they are to heare and fashion themselues according to his good pleasure : deut. . . the lord hath set thee to be a pretious people vnto him , that thou shouldst keepe all his commandements . neither may beleeuers frame themselues according to the guise of the world , seeing they are called out of the world to be the lords peculiar . those that are the next seruants in a princes court , liue not according to the fashions of other courts , but according to the manner of their owne : so the lord from this reason chargeth his people , that they should not conforme vnto the heathen in their fashions ; for ye are an holy people , and the lord hath chosen you for a pretious people : in like manner we must not conforme to romish or italian fashions , nor the courses of loose and profane men amongst our selues : but as we professe our selues the lords , so must we square and order our wayes according to his word . . the second rule is , that as euerie peculiar serueth to the praise of the owner , so we must frame our liues and actions to the praise and glorie of god , whose we are . this is the reason of the holy ghost , psal. . , . praise the lord , oh sing praises vnto the lord ; for the lord hath chosen iacob to himselfe , and israel for his cheife treasure . whence it followeth , that whatsoeuer practise would tend to the dishonour of god , ●e must resist and withstand in our selues and others . and thus the lord chargeth his people , that they should be so far from associating themselues with the wicked people that liued neere them , in their idolatrie , that they should breake downe their altars , and cut downe their groves and images , and resist them ; euen from this same ground , because he had chosen them to be pretious vnto himselfe . so that if any sinner shall mooue and wooe vs vnto any vngodly practise , we must reason the case with our owne hearts ; i may not doe any such thing as may dishonour god , or my profession , let others doe thus and thus , i may not doe so , i am the lords peculiar , and must liue to his glorie , which i cannot doe if i withstand not such motions , as whereby his glorie is hazarded , and hindered : and thus also maist thou : iudge of thy selfe , whether thou beest the lords ; if thou seruest not the times , nor mens lusts , nor fashionest thy selfe to mens humors , but liuest vnto the lord , thou art the lords . vse . . hence is afforded a motiue to loue the church , and shew all kindnesse to the members of it , euen because it is the lords heritage , and because the lord is not vnfaithfull to forget the worke and labour of loue shewed to his saints ; yea be it but a cuppe of cold water , it shall not loose a reward , seeing the lord accounteth it as done to himselfe . the philippians supplied pauls necessities , and paul promiseth them that his god should supplie all their necessities . on the contrarie , woe shall be to them ●hat wrong by word , or deed , or wrighting the least of these little ones , who are so deere to the lord as the apple of his eye . let the scorners and enemies of good men remember that in ier. . . israel is as a thing hallowed vnto the lord , all they that eate it shall offend , euill shall come vpon them , saith the lord. if the king should set himselfe to raise and aduance some one man whom he affecteth aboue all other ; were it safe for any subiect to pick and cull out that person to wrong and disgrace aboue any other ● and yet thus do they that of all other wrong and oppresse gods church and deare children ; who in the end shall know that the church is an heauie stone to lift at , against which neuer man heaued , but with the certaine perill of his owne life . men may dip their tongues in venome ▪ and their pens in poyson ; and keepe the garment of such as stone steuen ; but the lord will avenge the cause of his poore ones , his peculiar ones , he will not alwaies hide his face , nor hold his peace . zealous of good works ▪ ] here is another ende of christs sanctifiyng his church , that euerie member of it should ardently endeauour in all good and goodly conuersation . where the apostle seemeth to answer a secret obiection : for it might be said , if christ haue thus redeemed , purged , and washed vs , and so made vs his owne peculiar , what neede we more , or what further remaineth for vs to doe ? neither wanted there libertins in those dayes , that from the appearing of grace cast off all yoakes , and thought they might doe what they listed . but the apostle telleth such , that christ neuer washed , redeemed , nor powred out his grace vpon any , but such as thereby were wrought to forwardnes , and cheerefulnesse in all well-doing . and here ( not to speake of the nature and necessitie of good workes , because that treatise is to be referred to a fitter place ) three things are to be obserued . first note , that before the apostle speake of good workes , we heare of redemption , and purging , and washing , and of a peculiar people that must doe them : for indeede , the best workes are so farre from iustifying and purging , that none can be good before the party be iustified and purged . a leper or polluted person in the law , might not touch or attempt any thing for whatsoeuer he touched , became also vncleane : so while the whole man , euen the minde and conscience , the fountaines from whence all the actions issue , are polluted ; how can any thing streaming from thence be cleane and pure ? vnlesse we will say , that one fountaine at once , can send out sweete water and bitter : or controll holy iob , who saith , that no man can bring a cleane thing out of filthinesse : good works must beginne from that we are iustified , but we beginne not to be iustified , because they went before . the whole scope of the epistle to the romanes is to prooue , that no man can by workes be iustified before god ; the verie first proofe of which conclusion is fetched hence , because all are vnder sinne , and depriued of the glorie of god ; and so beeing euill trees , cannot bring forth good fruit , and much lesse in this state of sinne , vnwashen and vnpurged , can be zealous of good works : without me , saith christ , ye can doe nothing ; namely , no good thing : till a man therefore be set into christ , he cannot possibly turne his hand , to any thing that is truely , and formally good , no more then a sient can bring forth fruit which is not set into a stocke , or a branch which is not set into the vine . secondly note , that whosoeuer are iustified and sanctified , they must needs bring forth good workes : for else christ should be frustrate of his end in those for whom he gaue himselfe : eph. . . we are his workemanshippe , created to good workes . we must first be his workmanship , before our selues can be good workmen , but beeing once his new creatures , then can we neither be idle nor 〈◊〉 occupied , but conuersant in such good workes as himselfe hath ordained we should walke in . in experience we see a man planting , good trees in his orchard , not that they should be barren , or laden with bad fruit , but to furnish him with store of good fruit : and in the scriptures we see what recompence the good husbandman expecteth , for setting , and dressing , purging , and pruning his vine , namely , that it should bring forth much fruite . is this the end of our redemption from the hands of our enemies , that we should serue him that hath redeemed vs , in holinesse and righteousnesse all our daies ? are we purged to be a chosen generation , and a peculiar people , that we might set forth the vertues of him that hath called vs out of darknesse into his meruelous light ? hath the lord separated vs vnto his owne vse , not only to glorifie himselfe in vs , but after a speciall manner to be glorified by vs ? hath he called vs out of the world , which lieth in wickednes , vnto holinesse ; and so fitteth vs to euery good word and worke ? oh what a thing were it for vs to walke in such waies as are distastfull and dishonourable to god , and no whit distinguish vs from the profane and vngodly of the lord ? needed the lord haue bin at halfe the cost and labour with vs for such fruits as these ; or is this that returne which he expecteth of all his paines ? vse . would any know , whether he be a good tree of righteousnesse , the planting of the lord , set into christ , and liuing and thriuing in him : let him looke to his fruits , which be they neuer so good , cannot make a tree good , but can declare it so to be . examine then thy selfe , whether thou art a new creature , whether old things be passed away , and all is become new ; whether thou findest the effect of the blood of christ purging thy conscience from dead workes , to serue the liuing god : whether thou walkest in the light as he is in the light : hence it will appeare , that this blood is still distilling vpon thy soule , to cleanse thee from all sinne : there is no more conspicuous note , or euidence that a man hath escaped condemnation , and is in the state of grace , then that which is giuen by the apostle as a touchstone , rom. . . which walke not after the flesh , but after the spirit . but what haue they to do with christ , who hate the light ; in whom sinne ruleth to destruction : who walke in the waies of the world , and in the lusts of their owne hearts and eyes : who are led by the spirit , that beareth rule in the sonnes of disobedience ; who in stead of shewing out the vertues of god , beare vpon them the brand and expresse image of their father the deuil ; some in mallice and enuie against god , and good men , as he was a manslayer from the beginning : some in vncleannes and filthines , as he is called an vncleane spirit ; others in rayling , swearing , and cursing , who haue their tongues set on fire from hell ; others in vnrighteous words , and deeds , as he is a lyar from the beginning : some in tempting and seducing others to their owne lure , enticing to companionship , drinking , gaming , &c. as he compasseth the earth to doe mischeefe : of all these we may say , as christ to the iewes , ye are the children of your father the deuil , for his workes yee doe . and others also , in whose liues such open vnrighteousnes breaketh not out ; yet because they cannot shew the fruits of righteousnes , we may cōclude against them , that they were neuer washed by christ. the adopted sonnes of god imitate the naturall sonne , who when the iewes said , tell vs , art thou that christ , that we may doubt no longer ; he presently sendeth them to his workes , if i doe not the workes of my father , beleeue mee not : so art thou a christian , and the child of god , as thou professest and beleeuest ? i say if thou dost not the workes of god , thou art not to be beleeued . now the workes of god , are . to beleeue in his sonne ; . to endeauour to keep all his commandements ; . to practise the duties of repentance and invocation , and that daily : . to call others , especially those that belong vnto thee vnto the knowledge and seruice of the true god , that thou with thy house maist serue the lord : . to make thy calling and euery dutie to man , branches of obedience vnto god. these would make thee diligent in the ministrie , for faith must be maintained , neither canst thou obey all , vnlesse thou knowest all : the third would cause thee to watch against sinne in thy self , the fourth to banish it from thy family , the last would make thee beneficiall to all men , hurtfull to none ; and by all shalt thou adorne thy holy profession . these works of thy father cheerefully and constantly performe , and we will beleeue that thou art the child of god. thirdly note , that the thing that god requireth in a professor , is zeale , forwardnes , and earnestnes in well doing , and that his whole course should be a studious prosecuting of good workes . the same word is vsed in . cor. . . couet spirituall gifts , but the word is , be zealous after , or zealously addicted vnto them ; and ; cap. . . be zealous after the best gifts : the same teacheth the same apostle , gal. . . it is a good thing euer to be zealous in a good thing : and is a vertue euery where called for in the scriptures , yea such a one , as without which , good things cannot be done well , or in good manner . now because euery forwardnes and earnestnesse euen in good things , is not commendable zeale ( for peter euen in christs defence may hastily draw his sword , and rashly lay about him ) therefore to the right ordering of it , there must alwaies goe with it these three things . first , the light of knowledge , that it may both beginne and end with the word . paul reprooueth the iewes who had zeale , and that for the law of god , because it was not according vnto knowledge ; yea , he condemneth that hote zeale wherewith himselfe was enraged in the time of his ignorance , because it had turned almost to the wasting of the whole church . to this head are to be referred those blind deuotions of the papists at this day , who are much in zeale , whereby they are in continuall tumults ( as the ephesians ) for their diana , but ignorance must be the mother of these deuotions . secondly , it must be guided by good discretion : it must be wise as well as warme ; in greater matters greater , and lesser in lesser . a wise man will not powre out all his indignation against euery trifling displeasure , nor set his whole strength to that which he can wipe away with a finger . there must alwaies be a fire of zeale kept burning in the soule , as the fire on the altar neuer went out , but it must be a iust zeale , proportioned according to the occasion , euen as we keepe the fire on our hearths all day long , but enlarge or lesson it according to the occasions of the house . if some great good be in thine eye , tending to the great glorie of god , and great good of his church , stirre vp and adde to thy zeale , till it become a great flame ; but in smaller , and minutiall matters to carrie an vnbounded and vnbridled zeale , were to call for a sword to kill a flie , or an hatchet to breake an egge ; and yet zeale must euer fence the heart from affecting , committing , or communicating the least euill in the world . thirdly , it must carrie with it , sincere affection , abandoning all by-respects , besides the glorie of god , desire of mens good , and conscience of the good dutie it selfe . in doing any good thing the close corners of the heart must be well searched , seeing much deceit and guile lurketh in them ; and if with the papist , we doe any thing neuer so good for the matter ; and neuer so zealously for the manner , to merit at the hand of god ; or with the pharisie , to be seene of men , or in which our owne respects prouoke our zeale , whether glorie , fauour , credit , wealth , or any other by-end , verily we haue already our reward . now what a necessarie attendant this right ordered zeale is to our good workes , and what great reason the lord hath to require it , will appeare by the fruits and effects of it , which are such as make the workes we doe , not good only but glorious . and because zeale is a mixt affection of loue and anger , therefore at one time it hath respect both vnto the good worke it selfe , as also that which is contrarie , and produceth effects of loue to the former , and properties of hatred against the latter . the effects of zeale against euill , are , . a great hatred of it , with a care and diligence to preuent it , or if that cannot be , it causeth an inward greefe and vexation of heart for the euills it cannot reforme : thus was the righteous soule of lot vexed for that he could not redresse : and this greefe giueth often testimonie outwardly of it selfe in sighs and teares : as dauids eyes gushed out with riuers of teares , because men kept not the word : and ieremie wished his head a fountaine of teares , to weepe for the sinnes of the people : yea , it is a marke of such as are marked for the lords , that their zeale prouoketh them to mourne for the abhominations of the rest . . as anger pursueth the obiect of it , so doth zeale hunt out , and reforme euill where it hath calling and power , and that most earnestly : examples we haue : in nehemiah who reprooued , smote , and pulled off the haire from the beards of the sabboath-breakers . in phineas , who beeing stirred vp extraordinarily slew zimri , and cosbi , in their filthy fact . in our sauiour himselfe , who in great zeale whipped out of the temple the buyers and sellers , giuing this reason , because the zeale of his fathers house consumed him . and although it properly feedeth vpon the sinne , reu. . . thou hatest the doctrine of the nicolaitans : psal. . i hate the workes of them that fall away : yet it disliketh euen the persons so farre as they are agents in sinne ; for thus farre this grace carried both the prophet and the angel of the church in both those places : reu. . . thou canst not forbeare them which are euill ; and psal. . in whose eyes a vile person is contemned : so salomon , prov. . . those that keepe the law , set themselues against the wicked : but yet so as it carrieth with it such sympathie and compassion , that it can quickly turne it selfe into praiers for the offender . the effects of zeale for good , are , . it preserueth in the heart a fitnesse , and preparednes to euery good worke , required of euery beleeuer , . tim. . . secondly , it exciteth diligence and hast in the things we doe ; it abandoneth idlenesse , slothfulnes , and delaies , by which occasions of well doing are often cut off ; the zeale of dauid made him prepare diligently for the temple : zeale in the magistrate causeth in him diligence throughout his gouernment : zeale in the minister maketh him like apollos , of whom we read that being feruent in spirit , he taught diligently the way of god : zeale and feruencie in priuate men causeth them to shake off slothfulnes in their duties , and remooueth in all conditions the curse which is denounced against the man that doth the worke of the lord negligently : most fitly therefore doth the apostle combine those precepts , rom. . . not slothfull to doe seruice , feruent in the spirit , seruing the lord. thirdly , zeale causeth continuance in well doing , which is also required in euerie good action , as well as in prayer : it contenteth not it selfe with one or two good actions , but is plentiful in them , and bringeth the partie possessing it to be rich in good workes , and to shine light somely therein ; yea it maketh a man hold out , and keepe a constant tenor in good courses , and that as well in aduersitie as prosperitie , so as he is neither choaked by preferments , as verie many ; nor discouraged by distresses , as not a fewe . fourthly , zeale setteth such an high price vpon the glorie of god , and performance of conscionable duties , that it causeth the partie to attempt and goe through , though with neuer so much difficultie , whatsoeuer he seeth himselfe bound vnto ; it hardneth the face like brasse against dangers , and losses ; the losse of the world is in his iudgement gaine , yea all things are losse , and dung so as he may winne christ ; this alone yeeldeth ioy in the spoyling of goods ; by this can a man hate father and mother in comparison of his obedience , & be contented to be hated of all men for well doing , in which case the losse of freinds is but light . this zeale for god maketh a mans libertie small in his eye ; nay in standing out in a good cause , his life will not be so deare vnto him as the finishing of his course with ioy : yea he can reioyse to be offered vp vpon the sacrifice and seruice of the churches faith , as paul. and which is yet much more , the zeale of gods glorie will so burne in the heart , as it can carrie a man so farre beyond himselfe , as that he shall neglect his owne saluation , and wish to be accursed , yea and blotted out of the booke of life , if god may be more honoured by the one then by the other . what be the things then which zeale will not forgoe for gods honour and mens saluation ; when as things most precious are parted with , yea and cast away in comparison as vile ? will it sticke to be at a little labour , or charge for the saluation of men , when it willingly will part with possessions , freinds , preferments , fauour , libertie , and life , yea bodie and soule for god and his churches causes ? by all that hath bin said , may be concluded how aptly the spirit of god requireth zeale to good works , which not onely ( as we haue seene ) hateth , watcheth against , pursueth , and reformeth euill : but prepareth , inciteth , continueth in good , and will not be driuen from it by any meanes . vse . by this doctrine many may see and challenge themselues of want of zeale in religion , yea of religion it selfe . for . a number there are , who thinke it well and enough to giue a countenance , or some shewe to religion ; and sometimes they can speak to a good cause , but so coldly , and so warily , as if they would not heare that voice of the damsell , which would as much terrifie them , as once it did peter , surely thou art one of them : which imputation they would take as hainously , as the iewes did the speach of the blind man : will ye be also his disciples ? here may be wisdome of the flesh , but little zeale or feruencie of the spirit : here is policie , but pietie scarse euer a whit . . others walke so indifferently betweene the protestants and papists , that a man cannot tell what to make of them , other then such as neither worship god nor baal ; they can well away with either religion , but care greatly for neither . . and a third sort goe so iust betweene a ciuill and religious life , that euen while they professe religion , it is verie hard to say , whether nature or religion giueth the stroake to their actions , but zeale to the truth haue they none : vnto which lukwarme laodiceans being neither hote nor cold , that coūsell of the holy ghost is fit , be zealous and amend , for else the lord will spue them out of his mouth . . some are zealous , but either without knowledge , or beyond the right vnderstanding of the word , affection leading it , and not iudgement at , least rightly enformed , and this tendeth but to their owne , and the hurt of the church . . some are zealous in and for wickednesse : zealous persecutors , as paul before his conuersion ; on such fellowes as were those fortie , that tooke an oath that they would not eate nor drinke till they had slaine paul : zealous railers against god ; against his word , his ministers , and seruants ; against the strict obseruation of the sabbath , against the most conscionable duties of watching against sinne , or of working of righteousnesse , vnto which they are sworne enemies themselues , and in others account it mere follie and madnesse : all their zeale is against zeale . but let vs whome god hath taken into his schoole to teach vs better things , be careful to raise this grace out of the ashes of it : and consider , . how zealous the papists be in their owne inventions , and for the traditions of their fathers ; and shal not we for the truth . . the more resistance it hath , the greater is the glorie to hold it out . . how that cold christians haue but cold comfort , from god , in themselues , and from their best workes ; because they come short of this precept , which requireth that euerie c●ristian be zealous of good workes . vers. . these things speake , and exhort , and rebuke with all authoritie . see that no man despise thee . the apostle here repeateth the precept which he gaue to titus in the beginning of this chapter , contracting and reducing the speciall offices of a faithfull minister to three heads , . doctrine . these things speake . . exhortation , and exhort . . reproofe , and rebuke . secondly , he prescribeth the manner how he shall performe all these , with all authoritie . thirdly , because titus was young , and want of yeares might seeme to denie him that authoritie , which was meete for an euangelist , he backeth him herein in the last words , let no man despise thee . which words although they may be conceiued as a charge to his hearers ; yet i take it rather to be a precept to himselfe , that he should not suffer any to contemne him . quest. but how could titus , or how can any other minister , hinder men from despising them , seeing the world is euerie where so full of mockers . answ. there will indeede alwaies be mockers of the best ministers , and despisers of their persons : yet must the minister so carrie his doctrine , with power and authoritie , and his life with grauitie and integritie , as he giue no cause of iust contempt of himselfe ; nay rather that hereby he get himselfe reuerence that not the best onely , but euen those which are not the verie worst , who with religion and conscience , haue put off all forehead and humanitie , may beginne to feare and stand in awe of him , which course seemeth to be closely commended to titus : so was timothie commanded to free his youth from contempt , . tim. . . let no man despise thy youth : but how shall hee effect this ? the next words shewe vs , but become vnto them which beleeue an example in word , in conuersation , in loue , in spirit , in faith , in purenesse . hauing spoken before of teaching , exhortation , and reproofe in their seuerall places ; we will onely note in this former part , what it is that the minister is tyed vnto in his teaching , exhortation , and reproofes , and in the performance of euerie part of his ministeriall office : namely , vnto the word . these things , saith our apostle : for this purpose hath the lord in great wisedome furnished the scriptures to make the man of god able both to teach , instruct , and improoue , so as he neede goe no further to seeke for profitable things . which teacheth such as will stand in gods counsell , to fetch from hence all their doctrines , all their proofes , all their exhortations , and all their reproofes ; for so shall they be iust , so shall they be powerfull to worke a worke of edification , and so shall they be vnresistable in the consciences of men . these things if men would tie themselues vnto , they should encrease men with the encreasings of god in spirituall wisedome , watchfulnesse , and the feare of god. then should we not meet with so many pretors for sinne and libertie to the flesh , straining their wittes to legitimate bastardly broods of opinions , which the scripture neuer acknowledged hers . nor so many who in their reproofes glad the hearts of the impenitent , and make heauie the hearts of those to whom the lord hath spoken peace ; who strike at the best things and men ; and so as soone as euer they haue deliuered a truth in thesi , least they should leaue it while it is true , misapply it in the hypothesis ; girding at godlinesse as too much scrupulositie and precisenesse ; accounting conscience an hypocrite , and the feare of god dissembling before men . hence are discouered as sinnefull , all reproofes of sinne by iesting , enterluding , and stage representations , in which fooles make a mocke of sinne , and open a publike schoole of all lewdnesse and iniquitie ; and if any deuill or sinne be cast out there , it is by belzebub the prince of the deuils . further , all reproofes by satyrizing , and by slanderous libells , and secret calumniations ( all which commonly wrecke themselues rather vpon the persons then sinnes of men ) are here reprooued : which although they be indeede sharpe and biting meanes , yet hath the lord appointed fitter and sharper arrowes to smite his enemies withall , euen sound and sufficient conuictions out of the word , which is able to wound and daunt kings themselues : and prescribed them also to be publikely drawne , and shot in such graue , reuerent , and seemely sort , as is befitting , . both the persons and calling of the reproouer . . the things themselues which are weightie and serious : as also . the presence of god and his congregation , whose matters are debated , and whose sentence against sinne is in denouncing and executing . small wisedome therefore it is , for men in these cases of the saluation and damnation of men , to suffer their wits to play vpon sinne so lightly and iestingly as becommeth rather some vaine spectacle , or professed iester ; then either the errand of the lord , or a messenger from the lord of hosts . the second point , is the manner of deliuering doctrine , exhortation , and reproofe with all authoritie . doctr. the word of god must be deliuered in such manner as the maiestie and authoritie of it be still reserued vnto it , . pet. . . if any man speake , let him speake as the word of god ; and the embassadors of christ , must speake his message euen as himselfe would vtter it . . the soule of the word is the presence of the spirit , which euerie minister must striue to make demonstration of , for else it is but a dead letter or sound : it is the spirit that quickeneth it and maketh it liuely and mightie in operation , it is not the demonstration of the person , nor manifestation of the man that getteth authoritie to the word ; but when out of good conscience a man faithfully striueth to make it appeare to the consciences of others , that not he , but the spirit of god speaketh in him ; that when simple men shall perceiue the secrets of their hearts made manifest , they may fall on their faces , and worship god , saying , god is in this man indeede . . the prophets and apostles haue gone before vs , as presidents in this behalfe , micha . . . i am full of power by the spirit of the lord , and of iudgment , and of strength to declare iacob his sinne , and israel his transgression . before isai was sent on his message , his lippes were touched with an hote coale from the altar . the apostles accordingly were not sent to witnes of christ , vntill the spirit had descended vpon them , and that in the forme of fierie tongues ; to signifie that themselues beeing kindled with zeale and feruencie in the lords businesse , they should also by their doctrine enflame others , and that their speech should not light any where , but it should kindle and enflame the hearts of the hearets . but the most perfect patterne of imitation herein we haue in the cheife doctor of his church , who not onely after his resurrection could and did make the hearts of the disciples burne within them , euen in his ordinarie talke ; but all the time of his humilitie it is truely verified of his whole doctrine , that he taught with authoritie , and not as the scribes . indeed neuer man spake so , nor can speake , by the confession of his verie enemies : for neuer man spake so in his owne name , verily , i say vnto you : neuer man confirmed his speaches with such powerfull and proper miracles : neuer man spake with such peculiar grace , zeale , libertie and command of the spirit in the conscience : but yet all his ministers are to imitate him in zeale , in power , in libertie of speach and spirit , for the glorie of god , and come as neere this copie as they can . vse . ministers must take heede of coldnes in their ministerie , of liueles and spiritles preaching , of powerlesse and a frozen manner of deliuering the word , alwaies preseruing a fire of zeale and conscience in themselues ; mettals we knowe will not worke without fire ; no more will the steely and stonie heart of man , melt or soften without the spirituall fire taken from the altar . and yet here i must not be vnderstood as condemning all coolenesse , or moderation of speach ; for doctrine may be ponderous and weightie , where the speach is calme and treatable , still waters often runne the deepest ; and salomon saith , that a man of knowledge spareth his words , but yet it followeth , that he must be of an excellent spirit : so there must of necessitie be at the least a soft fire in these distillatiōs . but the thing iustly condemned is , when men by their owne default , beeing giuen ouer either to pride , sensualitie , or worldlynesse , haue benummed their spirits , and are become frozen , without power or life in their ministerie , and so bring forth their doctrine , as many women doe their children , stil-borne ; teaching as the scribes onely of forme without zeale , or conscience , or experience of that they speake . and before i leaue this point , it must be knowne , that whereas i require heate and authoritie in the deliuerie of the word , that therefore euerie heate should be warrantable : for some is iustly condemned , as . . all heate of humane affection , proceeding from perturbation and passion . . all inconsiderate heate of youth . . all heate not well guided ( although in good men full of godly affections ) but suffered to boyle ouer so farre , as a man looseth his memorie , and interrupteth his doctrine and whole discourse . . a flattring ministrie is an enemie to this authoritie , for when a minister must sing placebo , and such sweet songs , it is impossible for him not to betraie the truth . . to withstand this authoritie , or to weaken it , is a fearefull sin , whether in high or low ; and the lord will not suffer his messengers feet to be cut off . . hearers must , . pray for their teachers , that they may deliuer the word with authoritie , with boldnesse , and with open mouth , ephes. . . coloss. . . . not deeme this authoritie in ministers , humor , or anger , or bitternes , and much lesse madnesse , with festus : and least of all to cast them in prison , as men rauing , as ieremie was , cap. . . . not to refuse to yeeld subiection vnder this authoritie , nor be angrie when it beateth down some practise which they are loth to part with : seeing it is iust with god , to reprobate & put out the light of such , as refuse the conuiction of the light offred . the third and last precept of this chapter and verse , let no man despise thee , teacheth two things . first , how people and hearers should entertaine the ministers sent them of god , seeing they cannot without great sinne despise them ; for seeing the lord , who could by himselfe worke the saluation of men , yet is pleased to vse as his helpers herein weake and base men , whom he assumeth into fellowship with himselfe , to become coworkers with him , although not in the act of conuersion , yet in the ministrie of it : who dare despise such whom the lord so farre honoureth ? and therefore calleth them his white horses : horses , in that he vseth them in his battailes against sinne , satan , the world , and wicked ones ; and white , for the puritie of their doctrine , and integritie of their liues : yea his angels , namely such as by whom he reuealeth his good pleasure vnto vs : and his owne voyce , by whom he beseecheth men to be reconciled . secondly , how carefull is the lord to preserue his ministers from contempt , when he affirmeth , that such as despise them , despise himselfe that sent them . in which sence we read that the posteritie of caine , contemning the preaching of noah , dispised and contended against gods spirit : so israel murmuring against moses and aaron , moses saith , he hath heard your murmurings against the lord : for what are we that yee haue murmured against vs. thirdly , how vnnaturall a part were it for children to despise their fathers : and what seueritie hath the lord shewed against it in his law ? but godly ministers are the fathers of their people , i am your father , saith paul : and onesimus , yea and titus here begotten by him vnto the faith , he calleth his sonnes . let no cursed cham presume to scorne them , which is not so hurtfull to them , as dangerous to themselues , beeing the next way to bring themselues vnder the curse . on the contrarie , let the naturall children of the church , . know them , . thess. . . that is , both in heart accknowledge them the ministers of christ , and in affection , loue them as his ministers , accounting their feete bewtifull : . render them double honour , . tim. . . in which precept the holy ghost hath made , . reuerence , . obedience , . thankfulnes , . comfortable maintenance , their due from their people . secondly , ministers are hence taught so to order their liues and doctrine , as they lay not their pers●ns open to reproach , nor prostitute their authoritie vnto contempt , and so loose it both from themselues and others . for this is the way for ministers to winne authoritie and reuerence in the hearts of men , by their liues and doctrine , to become examples vnto the flocke : and thus shining in the puritie of doctrine and conuersation , they shew themselues starres in the right hand of christ. the point beeing formerly prooued , we will only note a threefold vse of it . first , to confute the popish teachers , who haue deuised another way to free themselues from the contempt of the laytie ; namely , by inuesting their bishops and clergie into ciuill authoritie and magistracie : by furnishing them with wealth and abundance , yea superfluitie of state , and pompe : by distinguishing them from other men by strange fashions of apparell , miters , crosyer staues , rings , and bables ; that if titus had bin such a bishop , this had beene a needlesse precept , for who durst haue despised him , but he should soone haue heard of him . but the word teacheth , that it is no politicke deuise that maintaineth the estimation of a minister , or ministrie ; but the holy carriage both of the doctrine and liues of the ministers : euen as the apostle also speaketh of deacons , that by ministring well , they get themselues a good degree , and great libertie in the faith . secondly , this ground laieth heauie things to the charge of the idol-ministerie , who for any gifts for teaching , are many of them inferiour to boyes and girles of seauen yeares old : and wofull it is to thinke , how many places are serued , or starued rather with ieroboams priests , who were raked out of the basest of men , the iust subiects of reproach and contempt : and others the sonnes of eli , who by the wickednesse , and dissolutnes of their courses , not only stinke themselues , but make the seruice , and worship , and word of god , to be abhorred : men mistake their marke , when they say , that it is often preaching which maketh it dispised ; but because it is so often preached by such leud men , it looseth the grace and power of it in the hearts of men . thirdly , when men thus teach , and thus liue purely and innocently , and yet are despised , let them not thing it strange , nor be discouraged ; for they haue done their dutie , and taken the right course to get reuerence and authoritie : let men at their perill now despise them , the lord will not refuse to honour them ; and if they cannot in earth , yet are they sure to shine in heauen . and thus by the assistance of god , haue we absolued this second chapter , to him be therefore praise for ouer . amen . chap. iii. pvt them in remembrance that they be subiect to the principalities and powers , and that they be obedient , and readie to euerie good worke . in the former chapters the apostle hath beene carefull , that titus should in his ministerie propound the seuerall offices , and duties of christianitie vnto seuerall estates and conditions of men . now in this chapter , he will haue him teach more generall , and more publike duties , which concerne no estate more then other , but all christians of what estate and condition soeuer they be : wherein he taketh vp the greatest part of the chapter , vnto the . verse . ii. the second part of the chapter warneth titus , how to carrie himselfe more respectiuely , . in contentious questions . . in dealing with heretikes : both which abounded in those dayes , in the , . and . verses . the third part containing the third part , namely , the conclusion of the whole epistle , remembreth some priuate and personall matters ; which is ended with the accustomed apostolicall salutation . concerning the first of them : these generall duties are , . propounded in . and . verses : and . confirmed and vrged in the sixe following . they are propounded in this method and order . first , titus must instruct all christians in their duties towards magistrates . secondly , in the mutuall duties one towards an other . the former taketh vp the first verse , wherein two things are to be considered . . the manner of propounding the precept . . the substance of the doctrine it selfe : wherein wee must speake , . of the duties required , which are two , . subiection , . obedience . secondly , of the persons , . to whome . . from whome they are due . but first we must returne to the manner of propounding this lesson ; in these words , put them in remembrance . the apostle saith not , teach them , or exhort them as before , but put them in remembrance : wherein titus is inioyned two things . . to call backe into their mindes this lesson , euen the old doctrine concerning authoritie , and subiection vnto magistracie , which is not abolished vnto beleeuers ; implying that it is no newe doctrine , but renewed . . often to inculcate and beate vpon this point , for great and waightie reasons . for . by nature all men desire libertie , and to cast off the yoke of god ▪ corrupt reason wil be readie to conceiue all men one mans children , and why should not one be as good as an other ? we came all out of one arke : and perhaps among christians some chore or other will be readie to say : what , is not all the congregation of the lord holy ? . the iewes in these times wherein the apostle writ , stood much vpon many temporall priuiledges ; as vpon abraham , the temple , the lawe , &c. and were stiffe and loath to stoope to the authoritie of the gentiles . . the christians of iewes and gentiles stood as much vpon spirituall priuiledges ; not thinking it inough to be set free from the thraldome of sathan , and bands of sinne , and so be made spirituall kings vnto god and the lambe ; vnles also by a boundles christian libertie they might be at their owne hands , to do as they listed , without the knowing of any subiection . . this also confirmed their error , that they more respected mens persons then gods ordinance : for because in these dayes they sawe the most of the magistrates heathen men , and enemies to christ and his gospel ; they thought it a most vnworthie thing , that they beeing beleeuers should still be commanded , and remaine subiect vnto them : the weakenesse of which ground we haue discouered in cap. . . for on the same commandement , seruants presumed on more libertie then was mee● , euen to the casting off of their subiection , at least to vnbeleeuing masters . the instructions which i will note out of this manner of deliuering the precept , are two . doctr. . the scope of the ministerie is to put men in minde , and keepe in them the remembrance of euerie christian dutie . thus ministers may be called the lords remembrancers , not onely for putting the lord in minde of his couenant towards his people , and of the peoples wants : but also in that they must not be silent , but restles in whetting the doctrine of god , legall and euangelicall vpon the people ; and so be euer putting them in minde of their couenant and dutie vnto god. paul acknowledged himselfe such a remembrancer , rom. . . as one that putteth you in remembrance through the grace giuen me . in the . tim. . . be giueth timothie a generall iniunction , to put all his hearers euerie where in remembrance of such precepts as he deliuered to him : and sending him to corinth , he giueth him the same commandement , and maketh him such a remembrancer as here he doth titus . the apostle peter also knewe verie well that this dutie lay vpon him , . pet. . . . i wil not be negligent to put you in remembrance of these things : and three seuerall times in fowre verses repeateth the same thing in that place ; to shew how instantly that dutie lay vpon him . obiect . but the spirit bringeth all things into the minds of the faithfull , therefore the ministerie is needlesse to this purpose . ans. things subordinate fight not among themselues . the spirit indeed doth it principally , but by the word in the ministerie instrumentally . the reasons of the doctrine are these . . none is so farre instructed but is wanting much in knowledge , and much more in the cheerefull practise of that which he knoweth , and therefore euerie one hath neede of quickning and stirring vp ; and who is he that carrieth flesh about with him , that findeth not the heauinesse and vnweldinesse of it vnto any thing that is good ? therefore the apostle paul telleth the romanes , that although they were filled with goodnesse , and knowledge , and were able to admonish one another , yet he thought it needefull to put them in remembrance of their dutie : and peter writing to those that had knowledge , and were established in the present truth , thought it meete so long as he was in this tabernacle , to stirre them vp , by putting them in remembrance : so as we neede not feare in this case the spurring of free horses , seeing no man is so free , but he needeth spurres . secondly , none are so strong but they stand in neede of this confirmation , as well as the former quickning , neither can any caution , or any admonition be too much in things of such moment . thirdly , no mans memorie is so found , but as out of a leaking vessell good things are euer running out : and when such things are slipt away , they had need be renewed and recalled againe . vse . . ministers must not desist from teaching and exhorting , as many that thinke a little inough ; nor discouraged when people forget their wholesome doctrine ; but incourage themselues in their dutie , which is to keepe in mens memories the mindfulnesse of their duties . . when they come to teach , they may not seeke out vaine and strange speculations , which were neuer heard of before ; but teach plaine things , yea and deepe mysteries in plaine manner ; as such who respect the weaknes both of the apprehension and memorie of their hearers . . an wholesome thing it is to teach the same things often , whereby things deliuered are recalled into the memorie : curious men cannot abide repetitions , nor heare common things , notwithstanding these be excellent helps of memorie ; which is the cause of such grosse and euery-where palpable ignorance in the most familiar principalls of religion . but the wisedome of godly teachers will be not too much to yeeld vnto the nicenes of their hearers ; nor to feare to do that which is the safest for them , as paul speaketh : which if it be , let it be to vs what it will or can , it will be our part that by our practise they may finde the profit . doctr. . we learne hence also , what it is that should possesse and take vp the memories of christians , namely , those lessons of christianitie which they heare in the ministrie . for , . the commandement must be bound vp vpon our hearts , and we ought to make our memories the statute booke of our soules , and by diligent meditation , chaine this booke vnto our selues . the precept is in prov. . . keepe these words in the midst of thy heart , for they are life and health of the bones . secondly , herein standeth the sanctitie of the memorie , partly in retayning the rules of life , and partly in presenting , and offring them vnto the mind vpon occasion of practise , both to direct and vrge the conscience to obedience . thus dauid hid the word in his heart , the blessed fruit of which was , that hee did not sinne against god ; and indeed holy memorie preserueth the holinesse of the whole man. thirdly , forgetfulnesse of the word , is euery where in the scriptures taxed as a greeuous and hatefull sinne : be not forgetfull hearers , deceiuing your owne selues , saith iames : haue you forgotten how i fedde so many thousand , &c. saith christ to the disciples : and the author to the hebrewes , haue yee forgotten the consolation ? which interrogations are seuere reprehensions , and indeed it is the mother and nurse of most sinnes , as we see in peter , who forgat the words of christ till he had thrise denied him ; whereas if he had remembred them , it is likely he had beene preserued from the sinne ; for when the cock crew he remembred the words , and when he remembred them , he went out and wept bitterly ; euen so the forgetfulnes of the words of christ , maketh men so often to denie christ in his word , and in his profession , as in many vnchristian practises it doth appeare : and although we account but a small matter to forget them , yet if euer christ looke backe vpon vs , we shall as bitterly as peter bewaile it in the end . vse . this serueth to mooue the best of vs to repent , and reforme also this fearefull sinne . obiect . some will say , i would remember the word , but i cannot , my memorie is so bad . &c. ans. it is a great complaint and verie generall : but what merueile ? for . the most that can acknowledge that they haue learned and laid vp nothing almost from all the sermons they haue heard ; care not for the word , esteeme not of it with any reuerend regard : the things they care for , they can remember well inough : and so would they the word , if they did respect it . dauid accounted the testimonies wonderfull , and therefore his soule kept them . . they come to the church , and for fashion sit out an houre , and giue some attention , as though they cared for it ; but yet they haue no delight in it , and therefore force not much either of the hauing or holding of it : they can in the meane time remember old sinnes of their youth , and the madde prankes of many yeares olde : but not a lesson of yesterdayes deliuerie : the reason is , because they delight in the one , and not in the other ; whereas if with dauid , they could delight in gods statutes , they would not forget them . . they neuer vse the right meanes of remembring the word , and yet they complaine of forgetting it : for before they heare , they prepare not themselues by repentance , nor by prayer for the spirit to teach them ; nor after they take no paines by meditation , repetition , or conference , to make the word their owne , it is not worth any such labour : and therefore complaine no longer of thy memorie , but of thy sinnefull securitie , negligence and profanenesse , accuse thy selfe , and bewayle thy sinne , who hast suffered thy memorie and mind to be taken vp with olde worne lusts and delights , with reckonings of summes of money , with earthly profits and commodities ; and thus hast spent thy dayes in the forgetfulnesse of god. and for time to come , performe the forenamed duties carefully , and although thou canst not remember euerie particular thou hearest ; yet god by his spirit will fasten so much in thy memorie , as shall be meet for thee to practise , and sufficient for thy comfort , especially when thou shalt stand in greatest need of it , as in temptation , danger , distresse , in the day of thy death , and iudgement . but suffer now in thy prosperitie the things belowe to take vp thy senses , it shall be iust with god in the day of thy darkenesse and miserie , to leaue thee without the comfort of any one place of scripture ; that what thou wouldst not take vp into thy mind when thou mightest ; thou shalt not be able , then when it is offered , and thou gladly wouldst . so much of the manner of deliuering this doctrine , now ▪ we come to the matter of it . in the matter , consider . the duties required : which are two , . subiection , . obedience . the difference i take to be this : the former is an acknowledgement of subiection , vnder which gods ordinance hath necessarily put a man , which therefore he cannot resist : for it is vsed in scripture commonly , not only to note that inferioritie which the lord hath laid on wiues , seruants , children , inferiours , and subiects , which in verie naturall light cannot but be acknowledged gods ordinance ; but also that powerfull subduing euen of such as are vnwilling , and resisting : for the same word is vsed there where it is said , that christ subiected , and subdued all things vnder his feete : and the apostle , rom. . . fastneth this necessitie vpon it , it is necessarie to be subiect . the latter rather intendeth a free and voluntarie obedience vnto the lawful commandements , then such necessarie subiection vnto the persons : which may be considered as an effect of the former , and a branch of the same roote ; for where there is a conscience of subiection , there will be cheerefulnes in obedience . the second point in the matter and substance of the precept , is the persons , first to whom the duties belong : namely , all magistrates , who are here distributed into , . principalities , . powers . the former of which two meaneth those who haue primarie and plenarie power vnder god , and by their proper power and command administer within their seuerall dominions : such are kings , cesars , and cheefe gouernours in free states . the latter signifieth such as exercise delegated authoritie , and hold from those higher powers : such are vicegerents or viceroyes vnder the king , presidents of prouinces , le●f●enants ouer countries , mayors of citties or townes , &c. thus are magistrates ranked into kings , and those that are in authoritie ; . tim. . . and into kings , and those that are sent of them , . pet. . . thus subiection and obedience is due to them both , euen to the latter aswell as to the former ; and because these are sometimes meane men , as the other are often bad men , the text calleth vs to turne our eyes from the persons , and fixe them especially vpon the ordinance of god , which maketh these duties their right : for here is a metonymie of the adiunct ; it is not said , let them be subiect to princes , as those that haue power from them ; but to principalities , and powers : as though he had said , let them not looke so much to the men exercising rule and power , as vnto the power and ordinance it selfe ; and seeing there is no power but of god , let them submit themselues vnto euery ordinance of man for the lords sake . secondly , the persons from whom these dues must be paid , are all christians in generall without exception : for the apostle includeth them all in the word , them : and therefore clergie as well as laytie ; yea euery soule must be subiect to the higher powers : if euery soule , then the clergies as well as others . doctr. . christianitie eateth not vp magistracie , nor destroyeth gouernment and ciuill authoritie , but ratifyeth & confirmeth it ; for christians are here called to subiection and obedience to ciuill authoritie . the reason is , . the kingdome of christ is not of this world , his authoritie deuideth not ciuill inheritances , his crowne and scepter detract not from earthly crownes and scepters , his weapons are not carnall , the keyes of his kingdome are no temporall iurisdiction , he could both be the true & lawfull king of the iewes , and yet conuey himselfe away when they would haue giuen him his right . . for one ordinance of god to destroie another , would argue want of wisedome in god the ordainer , the very thought whereof were blasphemous . the orders of christ in his church then cannot bring confusion in the commonwealth : for then the lord should not be a god of order , but of confusion : nay on the contrarie , for the churches sake which he loueth , he keepeth order , and maintaineth gouernment in common wealths , that his church while it is a gathering in the world , might find safe harbour therein , and this doue of christ haue place , where to set without danger the soale of her foote . . moses so wisely from god constituted both ecclesiasticall and politicall ordinances , as that the one was so farre from violencing the other , as one of them could not stand without the other : and was christ the sonne any lesse wise a law-giuer in his church then was moses a seruant ? vse . . this doctrine meeteth with that wicked opinion of anabaptists , and libertines , who hold that christians need no magistrates , nor ought to be subiect vnto any ; and why so ? . because they are the lords freemen . . they are the iust who need no laws , but are a law to thēselues . . they need no protection but the lords . . their badge is loue , which suffreth , and couereth all things , and therefore they may not reuenge , nor resist euill by carrying before the magistrate . but for the first , the libertie of the lords free men in this life , is spirituall and inward : and no●●utward and bodily , till the life to come . for the second , if the law be not made against them , yet it is for them , and their good ; for suppose they do no euill , yet may they suffer much wrong and euill without defence of law ; so as the old saying will here be true , kings were ordained for men , and not men for kings ; and especially for good men , as the shepheard for the sheep , and not principally for the wolues . besides the supposition is nought , for though they be iust , yet they are so but in part , and therefore sometimes they follow their priuate affections and do wrong , and need the law to vrge them to do right . for the third , although beleeuers be vnder the protection of god , who suffreth not an hayre to fall from their heads without his prouidence ; yet may we not strip his prouidence from the meanes which serue it , of which this is a speciall one . and for the fourth , true it is that loue couereth all things : but by couering , must be meant , . a fauourable construction of all things , which in right reason may be well con●●ered : for a man may not put out his eyes , and affection may not so ouermaster sence , as to call manifest darknes by the name of light . . a passing by smaller infirmities , and priuate offences , as one that would not take knowledge of them . . such a couering as may cure also , for loue is wise , and herein most louing when in taking notice of an iniurie , it turneth it selfe to the discipline of the partie ; sometimes by louing admonition in all lenitie , and sometimes by mercifull seueritie in sharper reprehension : yea , and if that take no place , in proceeding further to discouer the sores to skilfull surgions , according to the quality of the offence , to the bench either of the church , or commonwealth ; and this is no impreachment vnto loue , as we see in god himselfe , who chasteneth vnto amendment whom he loueth . againe , christians may not returne euill for euill , but rather beare two blowes then giue one , and suffer a double iniurie then offer one : but yet this hindreth not , but that a christ●an may lawfully defend himselfe , although he may not offend and hurt another ; for we may not thinke our selues so straitly bound to the letter , as the right sence of such precepts : for euen christ himselfe hauing a blow on one cheeke turned not the other : but was readier and would haue done it before he would haue returned the wrong as he might . lastly , christians may not reuenge . but reuenge is twofold ; either lawfull , or vnlawfull . this latter is priuate reuenge done by a mans selfe , or by the help of the magistrate ; when a man seeketh to right his wrong with the hatred , and wreckling himselfe vpon the person , or any other sinister end ; and this must be farre from a christian. but there is a publike reuenge put in the hands of the magistrate , who is the minister of god to take vengeance on the euill doers ; and this may be prosecuted in a good manner , and for a good end , without hatred of the partie offending ; yea and executed according to the constant orders & laws of the countrie agreeable to gods word : and this execution is nothing else but the manifestation of gods vengeance and righteous sentence . vse . . this doctrine further meeteth with all those common slanders raised by satan , and his instruments ▪ against christ , and his kingdom , and ordinances , by which the deuill hath most powerfully preuailed against the church in all ages : namely , by perswading ciuill gouernours , that christs kingdome is the greatest enemie to their states and kingdomes ; and such an enchocher as will at length , vnlesse it be warily preuented , pull downe their greatnesse . this imputation hath the father of lyes euer laid before the eyes of great ones , to alienate the minds of princes and people from the same : for the euidence of which , how hath hee made it goe for currant , that whereas all errors are easily tolerated and countenanced , onely true religion , and the professors of it , haue been the causes of all stirres and tumults ? as though the doctrine and teachers of the gospel of peace , carried nothing else but fire and swords where they goe . by what other meanes did haman incense king ahashuerosh against the iewes , but by telling him of a dispersed people , dwelling apart from others , hauing lawes ( which yet were gods owne ) different from all other people : and they would not obey the kings laws , and therefore it was not for the kings profit to let them liue ? by what other meanes did the chaldean courtyers , incense nebuchadnezzar against the three companions of daniel , but by imitating their contempt of him and his edict ? these men haue not regarded thy commandement , nor will serue thy gods , nor worship thy image which thou hast set vp . by what other means did rehum and shimshai , and their companions , hinder the building of the temple , then by writing vnto artashast , that if the iewes had once fortified themselues within walls , they would be rebellious as of old , and would pay neither toll , tribute , nor custome ; and that they wrote thus much , because they would not see the kings dishonour ? in the new testament , how haue christians standing out for the lawes of christ against antichrist , beene alwaies charged , that they were the onely subuerters of the place where they liued , and the direct contradictors of the decrees of the caesars vnder whom they liued ? how often was paul accused , by the stoicks in athens , by demetrius , by tertullus , that he was a pestilent fellowe , a moouer of sedition among all the iewes thorough the world , and a sect-master . and it is no meruell if the members and ministers of christ be thus dealt with in the world , seeing the head himselfe , was not onely accused and condemned , but executed , for that he was an enemie to caesar , and a moouer of sedition . our eyes haue seene and read , and our eares haue heard , how popish spirits haue euer beene readie to charge the protestants in seuerall countryes , to haue attempted to wrest the sword out of the princes hand : harding chargeth luther , to haue animated thomas munzer , the rebels preacher in thuringia ; wheras luther plainly calleth him , the preacher of sathan : so the rhemists call m. calvin , one of the principall rebels of his time , and affirme the protestants consistories the shoppes of rebellion . this hath euer beene the cunning of sathan , to preuent the accusation of others in the things wherein himselfe is most guiltie ; for those that knowe popish doctrine , can easily discouer it to be none of christs nor his apostles , because it wresteth all princes authoritie out of their hands , and mooueth their subiects to rebellion : and such as knowe the state of rome and rhemes , knowe where the shoppes stand in which all conspiracies and rebellions haue beene , and are daily forged : and then where would they lay them but vpon protestants ? who hence shewe themselues taught by christ , because if satan himselfe should come to accuse , yet could he not say truely , that euer any such thing was found in their hands . did not charles the ninth of fraunce giue out , that the most bloodie massacre that euer the sunne sawe , was done for the conspiracie of the protestants against him , and the kingdome ? whereas it was onely a popish and perfidious plot , long before laid against the liues of those deare children of god. and where should the gunpowder treason haue beene laid , if the blowe had beene giuen ? had not satan deuised shoulders , which had borne a many such malitious imputations before ? but notwithstanding such bug-beares , whereby satan would scare men from the sincere imbracing of the truth , and entertaining of the ordināces of christ , as the greatest enemies of states and kingdoms ; let vs be wise hearted , and bold to giue satan the lie : seeing the sincerest preachers and professors of the gospel , are so far from denial of the right of princes , as that the doctrine which they bring establisheth their power in their hands rather : like the workemen of salomon , who built the temple , and built his throne too . and let protestant preachers , and professors carrie this garland and tryumph against all popish spirits ; that although the enemies of the truth haue narrowly in all ages sifted them , to finde iniquitie in them , that thereby they might iustly get the ciuill sword drawne against them ; yet haue they found no such thing in them . vse . . if christian religion confirme ciuill authoritie , then the way to bring men to become subiect to superiours , is to plant the gospel , and take order that it may preuaile amongst them . the teaching and practise of true religion , is the conseruant cause of commonwealths , because it is a principall meanes to bind vnto obedience , without which all politike courses fayle , and are found by experience too weake . it is not power , it is not policie , that will still subdue and keepe vnder a rebellious people , without the power of the word in their consciences : for till obedience be willingly yeelded vnto god , it can neuer be conscionably , and then not constantly , yeelded vnto his leiftenant . this may be a ground of our prayer , that the lord would be pleased to put into the hearts of our gouernours , that the gospel may be throughly planted in ireland ; for this is the most direct way to subdue the rebels , and bring the whole countrie vnder willing and free subiection . doctr. . euerie christian must yeeld obedience and subiection vnto magistrates and higher powers . to the explaning of which point , three things must be opened . . who must must be subiect . . wherein . . wherefore . the first of these was touched before , where we affirmed that all sorts of men , cleargie as well as laietie , must be subiect . romish policie , that they might become the absolute libertines of the world , and carrie their bad matters vnder a cloud , that secular eyes should not prie into them , hath withdrawne the neckes of the cleargie from vnder ciuil power , and will be iudged by none but their compeares ; which is as if a theife should be tried by a quest of cutpurses : and therefore when they meete with that generall conclusion , let euery soule be subiect , they beate their wittes as beeing at a stand ; but seeing something must be bolted out for a shewe , one pope saith , that the person of the speaker is excepted in giuing such preceps , whereupon it commeth to passe , that paul and peter , and consequently their successors , while they call for subiection of others , are themselues exempted from it : a silly and weake shift ; as though christ did not pay tribute for peter as for himselfe ; and as though paul pleaded not before , and appealed to a ciuill iudge , act. . . another procter of theirs ; by euerie soule will haue meant onely animall men , that is , secular and worldly ; but spirituall men and the cleargie , are still exempted ; as though the popish cleargie were become and all vanished into spirits : or as if where luke saith , that there were in the shippe . soules , it must needes be concluded , they were all secular and animall men , among whom paul and luke were : or as if they were all naturall and animall men in the arke , because it is said , there were in all eight soules , of which noah was one , who was a preacher of righteousnesse : much like the poore proofe of that iesuite , who because paul would not haue the corinths goe to lawe vnder the vniust , but vnder the saints , surely concludeth , that this must be vnder the bishops : for is it not likely that that epistle was written onely to bishops , because it was sent to the saints : yet vpon such grounds as these , hath their cleargie cast off the yoake of obedience these many . yeares , cleane against the expresse word of scripture , and the vniuersall practise of holy men , yea the sonne of god in the scriptures . aaron the high priest must obey moses : ahimelech when wicked saul sent for him to slay him , obeyed him , beeing summoned he came , and appealed not from the vniust sentence of death : so did christ , so did his apostles , and so must and ought their successors vnto the ende : yet sometimes ( as it is seene in all tenures which are not from god , men knowe not what to hold to ) after the popish cleargie hath challenged their exemption and authoritie by diuine right from the word ; beeing pressed , they forget themselues , and claime it iur● humano , that is , from the priuiledges , don●tions , and exemptions of princes , and emperors : wherein besides that they should not haue suffered the princes by departing from their right , to breake gods commandement , for princes haue not power to loose him from obedience whom god hath bound ; as also by flying to a priuiledge as their best and last refuge , is plainly implyed , what of due by the lawe of god and nature belongeth vnto princes from them . the second point is , wherein and how farre we ought to obey magistrates . answ. euery christian is bound to take heede to the mouth of the king in all things , and so farre as he hath power to command . now because the ciuill magistrate is alwaies bound to command in the lord : and . is the father of our bodies after a sort , and of all our outward man : hence two grounds of great moment are concluded . the former is , that euerie man must obey all possible commandements , which are not against the lawe of nature , and the lawe of god : for the magistrate in all his commandements , as well as executions must be the minister of god , onely vrging that vpon his subiects , which god himselfe , whose place he sustaineth , would vrge . it is said of cyrus , that he must be gods sheepeheard , and he shall performe not his owne , but all my desire . the iudgement is not mans , but gods : and it is the honourable style of princes to be assistants to the ruler of the whole earth : neither is this to denie any supremacie to princes , to tie them to the tables of which god hath made them the keepers ; but it is to ascribe vnto them such soueraigntie vnder god ouer all causes and persons ecclesiasticall and ciuill , as that they may not depose the care of church or common-wealth , as a thing wherein they will not be wearied ; but must prouide that sincere and vncorrupt doctrine be published in all their churches ; that the sacraments be duely and seasonably administred according to christs institution ; that the whole worship of god be purged from humane traditions , and superstitions ; that the church discipline be executed according to the word of god ; that not onely thefts , murthers , adulteries , forceries , ( which euen heathen kings haue rooted out of their countries ) be punished ; but also blasphemies , cursings , atheisme , heresie , drunkennes , sabbath-breaking , &c. in a word , we yeelde vnto the soueraigne power , soueraigne authoritie to driue all sorts of men ecclesiasticall and ciuill , to all those duties religious or secular , which god hath laid vpon them , and according to their care herein haue they beene commended or disallowed in the scriptures . now that princes should not command , but according vnto god , the lord hath appointed them meanes : as , . the booke of the lawe to be by them continually , to iudge of all matters according to the mouth of the lord , and to frame and execute their lawes according to the same . . the ministerie to explane and lay open , and put them in mind of their dutie out of that booke . for these two , magistracie and ministerie , serve one an other , as the left hand the right . but here ministers must take heede , that they take no more vpon them , then to aduise and aduertise from the lord ; seeing this is one maine difference betweene magistracy and ministerie , that although one haue an eye to the other , in that magistracie must stablish the ministerie ; and the ministerie direct magistracie ; yet neither of them may execute the other . moses and aaron must communicate their counsels and labours , but both must knowe their owne standing . after them iosuah must ioyne with eleazer : dauid the king must take advise of nathan , and gad the prophets : iosiah with huldas : so long as iehoidah the priest liueth to direct ioas , he prooueth well , but after his death he waxeth worse . and vzziah will seeke the lord in the dayes of zachariah the priest , but afterward degenerateth , and groweth verie naught , and vnlike vnto himselfe . thus as formerly we haue stablished the regall power ouer all persons ecclesiasticall as wel as others ; so now haue we also ouer all causes ecclesiasticall as well as ciuill , with this onely exception , vnder christ ; who must still be acknowledged the soueraigne lord and king of his church , to rule it by his own word and lawes : according to which direction , while they square their gouernement ( as moses did all in the temple by the patterne shewed in the mount ) happy are the people , happie is their gouernement , happie are themselues in their administration , but thrice happie shall they be in their account . quest. but all this while you onely bind the prince to the lawes of christ in gouerning the church ; doe you giue him no power to make ecclesiasticall lawes and constitutions of his owne ? answ. yes , but concerning this point i thus conceiue , that ecclesiasticall lawes are of two sorts . . such as prescribe both the matter and manner of the worship of god , and the whole substance of church gouernement , which are all the lawes of christ himselfe made to his hand . . other ecclesiasticall lawes which remaine for the supreame power to make , are of two sorts . . either edicts for the authorizing and commanding the excution of the former lawes , for the building and repairing of the church , that it may be a louely spouse of christ. or . such constitutions as are circumstantiall , and in things meerely indifferent ; which may varie according to the variablenes of times , places , and dispositions of churches : and here he hath power to make church-lawes of his owne , so as the rules of the word be not transgressed concerning things indifferent . and i thinke this a truth not denied by any . in performing both these latter , kings and queenes are called nursing fathers , and nursing mothers to the church . now follows the second ground to be laid for the resoluing of the former point , namely , that seeing kings are of power to doe what they list , although not euer lawfully in regard of the lawes of god or nature , yet safely in respect of his subiects , who may not violently resist their persons or proceedings : for who shall say vnto him , what doest thou ? in this regard they may , and sometimes doe command vnlawfull and vniust things ; and inflict grieuous and heauie burdens vniustly : whether must obedience and subiection be yeelded them or no ? ans. the conclusion is , it is neuer lawfull to resist or rebell , or vse any violence against a lawfull magistrate ; for this were to rise vp in armes against the ordinance of god , and consequently against god himselfe . the apostle peter indeede calleth it an humane ordinance , or creature ; but not in regard of the author , as if it were deuised by man ; but of the ende , because it is ordained of god for man as the proper subiect , and for his profit as the proper ende of it . and therefore though popish friers and factors stand within corahs tents , with poisoned daggers digging out the life-blood of christian princes , and especially the iesuites those cursed shebaes , which make no bones by themselues and others , most treacherously to slay their kings and masters ; yet dauids heart smote him when he made but a slight assault vpon the skirt of sauls garment , because he was the lords anoynted : teaching vs by his example another lesson , then by violence to helpe our selues ( if we could doe it ) out of the vniust commandements , and executions of those whom god hath set in eminence and authoritie aboue vs. but here we must take direction how to carie our selues towards lawfull magistrates , commanding or imposing vnlawfull things . for consideration must be had , whether the command bind vs to doe , or to suffer and beare any vniust thing . if the former , enioyning vs to doe that wherof we haue not good ground to do it of faith , here the supreame power of all must be obeyed ; and the prince only in and for the lord : for so cesar must haue cesars , as god may haue gods. daniel and his fellowes deliberated not to answer the king , but boldly and readily professed , that they would neuer worship his image , they would submit themselues to his furie , but durst not to his commandement . the martyrs in queene maries time , whose mention and memorie is honourable , resisted not , nor rebelled , they willingly and ioyfully gaue their bodies to the flames ; but still professed against the idolatrous worship and doctrine established by law . in ieroboams time , those which could conforme themselues to the edict of the calues , were doubtles counted obedient , and had the grace of the times : and it went hard with others that durst not saue their labour , but repayred to the temple still : but the lord condemneth and accursed such wicked obedience , and bringeth euill vpon all israel for it . no power on earth can make the conscience safe in the doing of a thing vnlawfull , although in a thing indifferent , conformed to the rules of the word , the princes law is a binder . it is a weake speach therefore to say , i do this and that vnwillingly , or which i had rather not doe : and if it be a sinne which i do , it is the princes sinne , and not mine : nay , whatsoeuer action of thine wanteth faith , is thy sinne : besides , although all thy externall condition is in the power of the magistrate , yet internall things , as the keeping of faith , and obedience , and good conscience , are not in his power , but placed by god in the will and consent of the beleeuer , to keepe or to loose . secondly , but if the princes commandement call vs to suffer any vniust thing , as if he should laie tyrannicall burdens vpon bodie , goods , and outward estate ; these we must acknowledge subiected vnto him by god , and therefore the ordinarie defence is prayer and patience , by which the passion of vniust vexation will become iust and comfortable : vnlesse for the time of the brunt of persecution , we can conuey our selues from the furie : according to that of christ , if they persecute you in one citie , flie to another : and act. . . the saints were scattered by the persecution : for by this meanes of preseruing our selues , we preserue also the church , which otherwise would be destroied in vs : but els we must meekly beare all vniust vexations , and in such times take heed of medling with the seditious . these two former grounds will become clearer , by the explaning of some instances which we meet with in the scripture , and therefore it will be worth our labour breifly to inquire into some few of them . and first , whether mordecay did with good conscience deny subiection , yea reuerence to haman ; seeing hereby he not only made light of a great man sent by the king , but also of the kings commandement , who commanded haman thus to be honoured , as the reprehension of the kings seruants noted in the text prooueth , why transgressest thou the kings commandement ? answ. mordecay was bound in conscience to obey neither of them in any thing contrarie to the word of god , as this required honour was : . because it was more then ciuill : for such the persian kings required as was at least mixed with that which was due to god ; else it is lawfull inough to fall downe on ones face before princes . . if it had beene but ciuill honour , yet it had not beene due from mordecay to haman , because haman was descended from a nation which god had cursed , and willed his people to hate and abhorre , and neuer to seeke their peace all their daies : but especially , they were charged neuer to forget the inhumanitie of the amalekites , but vtterly to destroie them , because they were the first that came out to warre against them after their comming out of egypt . if the honour had beene but ciuill ; and mordecay of any other people then the iewes , to whom that commandement was directed , and haman of any other offspring then an agagite , that is , of the offspring of the kings of the amalekites , who were all of agag , surnamed agags , as it were the pharaohs of egypt , and caesars of rome ; he would not haue denied this honour , or if he had , he had sinned . the second instance is in naboth , of whom it may be enquired , whether he could iustly denie ahab his vinyard , seeing the kings hath power to take feilds and vinyards , and giue them to his seruants , . sam. . . and in outward things we must obey , although to our detriment and losse . answ. naboth iustly refused , because god had forbid him so to do . in leuit. . the law is expresse , that no israelite might sell his feild but vpon condition of redeeming it , and returning vnto it in the iubely : but ahab did not so require it , but either to purchase it out , because it lay so fit for him ; or else to exchange it . now that this was the iust ground of his deniall , appeareth in his answer : god forbid that i should giue the inheritance of my fathers vnto thee : he knew well , that if coppie-holders and tenants vnto men , may not set , let , or alienate without their landlords consent : much lesse might he against the expresse will and couenant of his lord. againe , if it had bin only a losse and dammage vnto himselfe alone , he would doubtles haue yeelded : but no euill of sin must be chosen at all . the third instance , whether the people might warrantably resist saul , when he would haue put ionathan to death : seeing saul had sworne his death , and the lord seemed by lot to designe him thereto . answ. this was a meane wherby it pleased the lord to deliuer ionathan at that time . the deliuering of an innocent was good , the question is of the meanes . to which i adde , that if it were by meanes of intercession , and due respect and reuerence to the kings person and place ( as the text seemeth to implie by their pleading for ionathan ) the meanes also were good : but if it were by mutinie , or opposition , or sedition , yet this manner of the fact shall be condemned , but not the fact it selfe . as for the lot , the lord indeed noted thereby ionathans fact ; but thereby conuicted him not of a fault , for ionathan heard not when his father charged the people with the othe ; the whole falt therefore rested in sauls inconsiderate and rash othe . the fourth instance is in ioab , both in not obeying one commandement of dauid , and in obeying another . first , whether he did well in slaying absolon , hauing such an expresse charge to spare him , yea to vse him kindly . answ. absolon iustly deserued death by the law , deut. . . and iustly fell in his sinne : but ioab sinned in slaying him : for although he was the generall of the warre , and had power , yet he forgate that he was a subiect , and that in this one point his power was limited by him that gaue him his whole command . meete it was that absolon should be punished , but by dauids consent : and though ioab thought it in policie the safest way to put him out of the way , yet his father conceiued how fearefull his death would be , if he should be cut off in his sinne ; and no doubt purposed otherwise by banishment , or imprisonment to haue repressed him , if he could no way haue reclaimed him . but ioab had no power ouer his life wilfully to slaie him , when dauid had excepted it ; and put case it was a falt to spare him , it was dauids , and not his . quest. but whether did he well to obey dauid in numbring the people , beeing a thing which moses , and ioshuah did without sinne ; and wherein the king was so peremptorie . ans. he sinfully obeyed dauid , euen as he did also in betraying vri●h vpon dauids letter : he was a courtyer that conceiued himselfe to be at euery command , although against his conscience , as this was : he knew that god had forbidden to number the poople , without a speciall commandement , or necessarie cause , or without paying the halfe shekel appointed for euery ones redemption at euery time of numbring : his speach in . chro. . . sheweth , that it was not only against the law of god , but the light of his owne conscience : are not all the people my lords seruants : wherefore doth my lord require this thing ? why should he be a cause of trespasse to israel : as if he had said , there is no warre in had , no rebellion in the land , no commandement from god , and therefore this wil be turned into trespasse against israel , yet he did it . thus by these instances we haue cleared the second point considered in this doctrine , and haue seene wherein and how farre we are bound to obey : now we come to the third . the third point in this second doctrine is , wherefore we must be subiect ? answ. the reasons are sundrie , first that we may herein acknowledge the ordinance of god , which we must looke vnto whatsoeuer the persons be ; for to this the forme of speach in the text calleth vs , as i haue alreadie noted . the which that we may take better notice of , . the lord challengeth it to belong to himselfe to raise vp and giue kings to rule ouer people , by mee kings raigne : and daniel . . the most high hath power ouer the kingdome of men , and giueth it to whomsoeuer he will. moses praying for a successor saith , let the god of the spirits of all flesh appoint a man. secondly , the lord hath put his owne name vpon such whom he thus raiseth : i said yee are gods. thirdly , he setteth a stampe of his owne maiestie , mercie , iustice , and wisedome vpon these little gods ; yea a great part of his image shineth vpon euery one of thē ; both in that so many hundred thousands are subdued vnder the power of one , in that the whole administration of a people is in one hand , and that the good estate of all dependeth vpon him vnder god alone . fourthly , he putteth his own spirit vpon them as he did vpon the seauentie elders to assist moses , yea he giueth them extraordinarie spirits , and as we read of saul , changeth them into other men ; not alwaies the spirit of sanctification , but of regiment and authoritie . fifthly , he maintaineth this their authoritie , and this sundrie waies . . by putting on them a maiestie and presence , euen a sparkle of his own to draw an awfull reuerence of themselues , and daunt offenders . . he permitteth them an answerable estate , whereby they may lawfully beare themselues with state , pompe , and magnificence aboue all other ; and by their costly apparrell , stately pallaces , and sutable seruice and attendance , they may not be only distinguished from their subiects ; but expresse also the maiestie and greatnes of there estate . . by diuerse laws and iniunctions he preuenteth such things as any way might bring the calling into contempt . as . concerning their persons , if any be to be chosen , they must be men of courage , fearing god , and hating couetousnesse : to this purpose he gaue a lawe to the iewes , that no bastard should be raised vnto office among them to the tenth generation ; and this was , least the place should bee embased by such persons . . concerning their behauiour in the place , it must carrie with it a stately grauitie beseeming the place ; and scorning to attempt any meane or base actions , such as dauid intimated saul did in persecuting and hunting him , is the king of israel come out to seeke a flea ? to this serue such precepts as that , it is not for kings to drinke wine , nor for princes strong drinke ; this were an indigne thing , and a great blot in his high place . . concerning our behauiour towards them , it must be euery way humble and dutifull : hence are such precepts , thou shalt not raile , or reuile the prince of thy people : no nor curse the king in thy heart , nor the rich in thy bed chamber . thus is the lord euerie way carefull by his lawe to preuent whatsoeuer might lighten this authoritie in the hearts of men . . the lord maintaineth this authoritie by directing their counsells , god sitteth in the midst of the gods : by protecting their persons , for he giueth saluation vnto kings ; and strangely to this purpose by reuealing the priuie thoughts onely imagined against them . by all which , the lord will haue vs to honour them whom himselfe thus honoureth , and espie his own stampe and image vpon them : so as in our subiection and obedience vnto them , we may knowe that we haue to deale with god ; and in our despising of them , make account to heare that in . sam. . . they haue not cast thee away , but me from ruling ouer them . the second reason is drawne from the profit we receiue by this ordinance , which is also the apostles reason , he is the minister of god for thy wealth ; namely , both to defend from a thousand euills , from the robber and spoyler , from him that would defile wife and daughter : as also settle euerie man vnder his vine and figtree , that with good hearts and cheerefulnesse they may serue god. a king neuer so bad is a great good , and better a tyrant then no king : when there was no king in israel , euerie man did whatsoeuer seemed good in his owne eyes ; anarchie openeth the windowe to all licentiousnesse ; and farre better is it to beare one tyrant then many , & to suffer wrong of one , rather then of all , and to part with a tenth , then be stript of the whole ; for where any gouernment is , although sometimes the good be punished , so are the bad too , that they cannot doe what villanie they gladly would . what a rich blessing then is a religious and vertuous kings , from whom his people vnder god receiue the whole benefit of religion and iustice ? here is the nurse of the church , the father of the commonwealth , an husband to the widow , a mouth for the dumb : here is nebuchadnezzars tree flourishing againe , the height of which reacheth to heauen from whence it came ; the sight of it to the ends of the world while , it selfe standeth in the midst of the earth , that there might be equall accesse of all vnto it : in it is meate for all : it maketh a shadow vnder it for all the beasts of the feild , and all the birds make nests in the boughes of it . let vs here cast our eyes vpon our own happines in our noble king iames ; whom we haue great cause to account ( as the israelites dauid ) the light of our israel : yea and ( as they of iosiah ) the breath of our nostrils : the serious acknowledgment whereof , wil not suffer vs to be wanting in the cheerefull performance of all submisse and loyall dutie vnto him . the third reason is drawne from the danger of resisting and rebelling against this ordinance , which the lord hath taken vpon himselfe to maintaine ; as he did moses against corah , miriam , and the murmuring iewes . who hath euer taken the sword ( god not putting it into his hand ) but he perished by it ? what shebah or adoniah euer blew a trumpet of sedition , but they did this thing against their owne liues ? when dauid would haue spared rebellious absolon , did not the lord hang him by the haire betweene heauen and earth vnder an oke ? had zimri peace which slew his master ? wicked iesabel could obserue the ruine of such treacherous conspirators . our owne chronicles are full of rare examples of gods iudgements , our eyes haue seene not a few vpon such . the strange discouerie of percies conspiracie may not be forgotten ; nor let that wickednes , and the iust vengeance of god vpon the actors , neuer be put out from vnder heauen . neither is this only an humane obseruation , but an infallible extract and conclusion out of the word : prov. . . my son , feare god , and the king , and meddle not with the seditious ; for their destruction shall rise suddenly , and who knoweth the ruine of them ? to these reasons might be added , that it is the brand of libertines and carnall gospellers , to despise gouernment , and speake euill of maiesties and dignities , &c. vse . . popish religion is a flat enemie to the lawe of god , and nature , the professor of which must before he be the popes darling , sweare flat contrarie to this subiection ; euery yeare and almost day giues experience of this truth . besides , their doctrine is full of trayterous positions ; and their bookes which they daily send in amongst vs , are stuffed with poisoned invectiues to bring our princes and nobles into contempt : pitie it is so many of them are so openly suffered , to the offence of the good , and the casting further backe of those that be bad . it is not my dutie to speake or write what lipsius in his posthumus epistles hath foolishly bolted out against the lords anoynted ouer vs ; but this i say , the booke is too much set by : and if a papists tongue can staine or slaunder , i affirme , there are fewe of our nobles whom costerus hath not lately maliciously slandered : the practise among them i acknowledge common : but the thing among vs to be lamented is , that both that and other such bookes are so common . . this subiection is the rather to be vrged vpon all , because the deuill seeketh by all his cunning and power to weaken this ordinance , and bring it into contempt ; which is euident , in that men dare not take such libertie of speach aginst the supreame and highest , yet how ordinarie is it for men , to waigh themselues and their worthinesse with those that are sent from the highest ? yea and s●icke not to make odious comparisons with them , that lay his office aside he is as good and better then he ; but the deuill hath nowe the hold he would haue ; for while the eie is vpon the person , and not vpon the place , steppeth in this equalitie ; and this equalitie shaketh off subiection before he come to such tearmes of defiance . others breake out into speeches beseeming the authors euen chore and his companie , rather then any christian , ye take too much vpon you moses and aaron , whensoeuer the magistrate administreth not according to their minds ; and let the magistrate when he will set himselfe to reforme the congregation , as moses did , this corruption of mens hearts will not long lie hid : which beeing so great , and satans malice no lesse , ministers must the rather be much and often in this doctrine , as titus was here commanded . readie to euerie good worke : ] that they speake euill of no man , that they be no fighters , but soft , shewing all meekenesse vnto all men . now we come with the apostle vnto the second sort of those generall duties which are required of euerie christian : and these be the mutuall duties one towards another , the which we may best conceiue in this order . . generally propounded in these words , readie to euerie good work : which i knowe some restraine vnto the cheerefull performing of the magistrats lawfull commands , to the confirming of which sense perhaps that needles copulatiue ( and ) is inserted into our english , not found in the greeke text . but the precept is entire of it selfe , and seuerall from the other before : and as i take it both parallel vnto that generall phrase , cap. . . zealous of good workes : and contrarie to that cap. . . reprobate to euerie good worke . secondly , more specially , both . by remoouall of the lets of concord and loue , which are two , . euill speaking . . fighting or quarelling . . by entertaining such vertues as are the nurses and cherishers of christian concord amongst men ; of which the apostle nameth two of the principall . the former , is christian equitie , which carieth the minde equally and indifferently , freeing it from passion and perturbation , that it may conceiue the best of persons and actions . the latter , is christian lenitie , gentlenes , or meekenesse , which euen in taking notice of the faults and vices of others , couereth so farre as is good for the partie : and also in the spirit of loue and meekenesse cureth , and seeketh to restore such an offender . and as the two former vices were prohibited in regard of all men , so these two vertues are not so nakedly propounded , but that their obiects also are by the apostle noted in the last words : where the apostle saith that we must be equall , and mild , not only to those in authoritie , who may else returne our frowardnes with vntolerable displeasure ; nor onely to our friends and familiars , or such as by the bond of nature or seruice may claime such dealing from vs ; neither onely to gods friends and beleeuers : but to all men indefinitely , euen those to whome out of the bond of christianitie we are nothing bound ; those who in themselues deserue no such thing , but the contrarie at our hands : in a word , those who are not onely our enemies , but gods after a sort ; beeing as yet without , and not brought vnto the faith : which last words may not slightly be ouerpassed , because they lay a notable ground , and make way vnto the verses following . for this first generall exhortation , the scope is , that euery christian ought to keepe with him a propensitie , and disposition to euerie good worke , whether it concerne god , or himselfe , or others : for the apostle hauing called vs to giue god gods , and caesars to caesar ; that the body of christ might be without rent , as his coate was without seame ; and that there might be a sweet harmonie and concent in the christian commonwealth ; he now calleth to the practise of a common principle , and lawe in nature , namely , to giue euerie man that right which god hath giuen him : and christians are not onely debters vnto magistrates , but to the meanest and weakest , to whom the common bond of nature and humanitie hath knit vs : so as no man can say of any man , i owe him nothing . the like practise of our apostle we may elsewhere obserue , as rom. . where hauing in many verses required subiection and tribute due vnto princes ; in the . and . verses to shut vp his exhortation withall , he wisheth to giue to euerie man his due , tribute to whome tribute , custome to whome custome , feare to whom feare , honour to whom honour ; but loue to all men , owe nothing to any man but loue : which is such a desperate debt as a man can neuer discharge himselfe of . the like doth the apostle peter , who combineth all these duties in one short verse , but a little inverting the order : feare god , honour the king , loue brotherly fellowship . this precept in hand chargeth vpon euerie christian these two maine duties . first , that he must make account with himselfe that everie christian dutie belongeth vnto him , euen euerie good worke to which the lord giueth him calling and abilitie . secondly , that he must keepe himselfe in a fitnesse and readinesse thereunto . doctr. . the former is cleared by the testimonie and other obseruations out of the scripture : the lawe curseth him that continueth not in all things : the gospel also in generall requireth the obseruation of all things : teach them to obserue all things which i haue commanded you ; which precept was giuen when christ had on the crosse fulfilled all righteousnesse in the persons of his members . as for the speciall precepts of the gospel , they are many : philip. . . whatsoeuer things are true , honest , iust , pure , pertaining to loue , of good report , if there be any vertue , or any praise , thinke on these things . the apostle was not content that the corinths should abound in euery grace else , and be wanting in one : but exhorteth , that as they abounded in euerie thing , in faith , in word , in knowledge , in diligence , in loue , so they would striue to abound in this grace also , namely , of mercifulnesse to the distressed saints . the same apostle to the thessalonians knewe what he prayed , when he wished that they were stablished to euerie good word and worke . . this standeth with those special commendations which the apostles haue giuen of sundry of the saints , to stirre vp others vnto their imitation . when paul would be large in commending the church of the romanes , he affirmeth they were full of goodnesse : so of dorcas we read , that she was full of good workes and almes : and mention is made of the coats and garments which shee had made for the saints . . as the holy ghost in scripture approoueth and commendeth the presence of any true grace , for the encouragement of it ; so also taketh he notice of that which is yet wanting , to prouoke to the purchase of it . many of the good kings of iudah were highly commended , yet something or other they fayled in , either the high places were not wholly taken downe , or some league or othe● was made with the enemies against gods commandement , or some heauines or forgetfulnesse ouertooke them , that of fewe of them it could be said , they went through-stitch with euerie good worke . the spirit likewise in the new testament speaking to the churches , taketh knowledge of many good things in the angels of them ; i knowe thy loue , thy faith , thy patience , thy zeale , and thy workes , &c. but fewe of them escaped without that exception , neuerthelesse i haue somewhat , or a fewe things against thee : either the first loue was fallen from , or balaams doctrine maintained , or iesabels fornications suffered , &c. but according to the truth of their condition , the spirit is plaine with them , this thou hast , and this thou hast no● ; implying it to be matter of iust reproofe before god , to be wanting in any good worke , which hee hath giuen calling and meanes vnto . . the nature of grace giueth light and euidence vnto this truth , the which disposeth the will and powers of the soule equally vnto one good thing , as well as vnto an other : for regeneration includeth in it the seeds of all vertues , and reneweth and changeth the whole nature , which hath in it the seede of all sinne and vice : and when the scripture would note the soundnesse of grace , hence it doth it , that it both hath respect to all the commandements , and hateth all the wayes of falshood . vse . . this doctrine first teacheth vs to learne the rule of euery good worke , legall or euangelicall . the former are not only such as are commonly knowne and expressed in the words of the decalogue ; but such also as therein are included and implied ; these must be sought out ; for else ignorance of the law excuseth not from fault . content not thy selfe that thou canst say the commandements , nor if thou canst say that thou hast kept the whole letter of the law from thy youth : but studie the whole scripture , which is an exposition and large commentarie of those tenne words , heare it , read it diligently , meditate vpon it , apply it to thy heart and life , else knowest thou not how to beginne any good work . learne further the speciall good workes required by the gospel , such as are faith in christ , repentance of sin past , amendment of life for time to come . and cursed be all that popish doctrine , which would hide this light vnder a bushell , whereby alone the christian can discerne what is a good worke , and how himselfe may do it well . vse . . if euery good worke belong to euery christian , then may not men post ouer the matter to the minister ; the common conceit is , that the clergie should be holy , hospitable , and so qualified as we haue heard in the first chapter , but for common men and vnlearned , it will be acceptable inough if they be almost christians , that is , as good as neuer a whit : whereas the lord bindeth vpon euery christian , of what condition soeuer , the practise of euery good worke which is offered him within the compasse of his calling , either generall or particular . for example : if a christian be called into publike place , as of magistracie , he may not conceiue that the building of the church , the discountenancing of sinne , the encouragement of the godly , belongeth only to the minister ; but he must set hand to these workes , he must establish , and countenance the ministrie , he must be the foreman in all good exercises ; he must be rich in workes of mercie and of iustice , the patron of the poore , the sheild of the oppressed : but especially a patterne of pietie , he must be a man fearing god : yea he and his house must serue the lord. if thou remainest a priuate man , the same care lyeth vpon thee in thy proportion : thou must procure the wealth of ierusalem , at least by thy prayers for the peace of the church , for able ministers , for the free passage of the gosspel : and if god further enable thee , thou must releeue such as stand for the truth of god , and puritie of his worship : thou must doe all the good thou canst to others in preseruing life , feeding the hungrie , clothing the naked , visiting the prisoners , and so become rich in the works of mercie . thou must also be diligent in duties at home , in reforming thy family , teaching them , praying with them , examining how they profit and thriue in grace , and walking religiously and conscionably in euery good worke of thy personall calling . here is a course which goeth farre beyond harmelesnsse , and good meanings , and good words , which iames saw to be the religion of many in his time ; this is soundnes in christianity , when a man can thus turne himselfe , as well to one good action as an other . some there are that seeme very religious , can come to church , go in the count and companie of christians , and religious persons , but verie vnmercifull , ouergrowne with couetousnesse , and in priuate , for a pennie aduantage , discharge all religion , till church time againe . others are mercifull inough , but carelesse of religion altogether ; some are iust in their dealings , but vncleane , or intemperate ; others are temperate , but vniust , lyars , swearers , and no fidelitie in them . the apostle iames meeteth with all these , teaching vs , . that pure religion standeth not onely in harmelesnes , and keeping ones selfe vnspotted , but in visiting the fatherles and widow ; that is , the frequent practise of workes of mercie , and charitie : many say , if i were rich i would do thus and thus : but art thou a christian , art thou religious ? then though thou beest poore , thou art mercifull . paul commended the macedonians that beeing but poore , yet they were rich in liberalitie toward the saints . . in cap. . . that he that offendeth in one point of the law , is guiltie of all ; and he that saith thou shalt not commit adulterie , saith also thou shalt not kill ; now if thou dost no adulterie , yet if thou killest , thou art a transgressor of the law . vse . . if a christian must employ himselfe in euery good work then must men so cast and contriue their courses , that neither duties of pietie hinder the duties of their calling , nor these stand in the way of the other . and he that hath the heart of the wise to know time and iudgement , forecasteth both wisely , and knoweth one of these to be subordinate , but not opposite vnto the other . hence must christians forecast , and remember the sabboath before hand ; and so order and husband their times and seasons , that there may be place , and time , and oportunitie for euery good worke in the week-day ; and especially for the best workes , whether publike exercises of religion , or priuate prayers and exercises in the family . which wise managing of affaires , because men are wanting in , therefore sometimes the sabboath must be encroched vpon , and gods seruice iustled out for some carnall matters : other times weeks exercises are neglected , because this inconuenience or losse in the calling , was not seasonably and prudently preuented ; the priuate seruice of god also in the family , must now and then be laid downe for a time or turne , because some other domestical distraction hath deuoured the time allotted for it . let no man then seperate those duties , which the lord hath coupled ; if thou beest readie to the duties of thy particular calling , forget not the duties of the generall ; if thou wouldst be seruiceable to men , forget not in the meane time thy seruice of god. if thou canst be diligent to prouide for thy selfe and thy family , set sometime apart to looke out , to enquire into and releeue the necessities of gods children & family abroad . but woe to such knots of companionship tied fast by the deuil , to sporting , gaming , or other vngodly lusts , that neither the duties of their calling on the weekeday , nor religious exercises on the sabboath can obtaine them . doctr. . that euery christian ought to keepe in himselfe a fitnes , and readinesse to euery good worke , is plaine in the scriptures . for . in duties of pietie , we are enioyned not only to come to the house of god , but to take heede to our feete , and to wash our hands in innocencie , before we compasse the altar , and first to sanctifie our selues before god , and reconcile our selues to men , and then bring our gift . if we preach , we must doe it readily , and of a readie minde , for then we haue reward . if you heare , you must be swift to heare , and readie to heare , rather then offer the sacrifice of fooles . . in performance of duties of loue and mercie vnto men , we are called to readinesse in distributing , . tim. . . and mindfulnesse to distribute , heb. . . . in priuate duties , when god giueth vs peace and opportunitie , we must serue him with cheerefulnesse and good hearts , deut. . . . in priuate iniuries , we must be ready to receiue , yea to offer reconciliation , and to forgiue , which is another good worke : and so in the rest . reasons . . we herein become like vnto god , whose nature is to accommodate himselfe to our good ; whose readinesse to giue bountifully , and forgiue freely is hereby shadowed . . hereby we also bewtifie , and as it were guild our duties , when they come off without delaies , without grudging , murmuring , or heauinesse , but as from men inu●ed to weldoing . . hereby we may laie hold of christian consolation , in that this readie and willing mind is accepted , where often power of doing good is wanting ; and indeed the regenerate often want power and abilitie vnto good , but to want will and desire , is dangerous . vse . whosoeuer would finde this grace in himselfe , must trie it by the companions of it . as . there must be a good heart , cheerefully and willingly disposed vnto , and in the doing of good ; . thess. . . the lord must first mooue and perswade the heart , ( for so the word signifieth as well as to comfort ) and then establish his to euery good word and worke . hence are we exhorted to do euery thing heartily , as to the lord. the lord would haue none to offer any thing to the building of the tabernacle , but whose heart incouraged him , and whose spirit made him willing . if thou findest not thine heart accompanying thy duties , but thou doest thy religious duties for necessitie , law , fashion , or for some sinister end ; and thy duties of loue with a straite heart , or an euill eye , thinking any thing bestowed too good , or too much , thou hast slaine thy action before the birth , it was neuer quickned , it hath no life , no● soule ; god who loueth only a cheerefull giuer , will not endure it . . he that is continually readie to euery good worke , cannot but be abundant in good workes : the phrase little differing from that , . tim. . . the widow that hath beene continually giuen to euery good worke : for else this readinesse could not be other then an idle preparation . dost thou continue in prayer ? in all things giue thankes ? hast thou bin diligent in trayning vp thy family in gods feare ? hast thou with onesephorus , often refreshed the saints ? doth the loynes of many blesse thee , and the blessing of the poore and widow returne vpon thee ? shew me the ●oats and garments thou hast made ; shew me the knowledge and feare of god in thy family ; expresse the faith thou professest , by such fruits of faith as these are , and then hast thou profited in this precept , els thou as yet commest short of it . . in such a partie will be a forgoing and departure with things of price , yea the best thing he hath will not be too deare to purchase that dutie which he seeth god requiring at his hands ; which if it be wanting ( because many good works are costly ) a man cannot be ready to euery good worke . now to apply the point , if we looke seriously and vnpartially into many of our sacrifices and oblations to god and men , may we not accuse our selues , as the lord once did his people ? yee haue snuffed to offer the thing which was good , and haue offered the torne , and lame , and sicke : nay many of vs snuffe at these last and worst . if the best and most religious action would charge many a one but with a matter of tweluepence , such is their readines to any good worke , that it shall lie in the dust : and although god hath giuen them abundance of outward things , to the end that they might be meanes of performing many a good worke , yet still they plead want of abilitie , whereas if they were as willing as able , they would become rare patternes of welldoing . but herein they shew themselues ( what euer they professe ) forgetfull of this precept , and destitute of this grace , which quickly and vpon euery iust occasion findeth it selfe called into practise : and finding it selfe so called , standeth not so much vpon abilities , but worketh the will to the abilitie , yea and beyond in iust occasion : not that we call any man to the cracking of his estate , or to the exhausting of the fountaine of his liberallitie , for we need not ; but we would haue them to know , that god maketh them able to giue , before they be able to cast away as much as they giue and hurt them not : and calleth them to distribute , before their owne pleasures and lusts be serued : seeing this precept requireth the departure with , and forgoing of that which is often sweete , pretious , yea and necessarie for our selues . let vnconscionable men think well herof , who can contentedly throw away at one cast , or game , at cards or dice , more then willingly they would sow in pence to the poore all the yeare long . hauing now seene the necessitie , and notes , we will shortly set down some rules of practise , for the better setting vs forward in this dutie . first , get into thy soule the conscience of this commandement , accounting it worthie of all thine obedience , beeing so often vrged in the scriptures , and made in the end of the former chapter , the end of christs purchasing of vs. this reason drawne from the feare of god , preuailed so farre with iob , that thence he was mooued to vse mercifulnesse to all sorts of men : for gods punishment was fearefull vnto me , and i could not escape his highnesse . secondly , take euery opportunitie of welldoing while it is offered : for else the opportunitie may be cut off from thee , or thou from it . this is the apostles rule , gal. . . while we haue time , doe good vnto all : that is , take the present occasion of doing all the good thou canst , . in regard of thy selfe , performe the principall and maine dutie , know the day of thy visitation ; slacke not this thy tearme-time , but get the oyle of faith , knowledge of god , and obedience to his word , that thy lampe may euer be shining to the glorifying of thy father , which is in heauen : in one word , forget not while thou hast time to giue all diligence to make thine election sure . . in regard of others , if now thou canst doe them good in soule or bodie , delaie it not : prov. . . say not to thy neighbour , goe , and come againe to morrow , and i will giue thee , if now thou hast it : and what knoweth any man , whether this may be the last day wherein he can doe good to himselfe or others ? thirdly , goe yet one step further , to seeke and watch occasions of doing good , and be glad when thou hast obteined them , that so thou maist euer be furthering thy reckoning . we read of the patriarchs abraham and lot , how they sate at their doores watching to entertaine strangers , that they espied them a farre off , runne out to meete them , and most earnestly entreated them to abide and refresh themselues ; shew thy selfe herein the sonne of abraham . and would to god christians were a little quicker not only in taking , but seeking occasions of exercising the duties of mercie and loue : for there is more in it then the seruing of euery begger at doore ; who the most of them liue in the breach of gods commandement , and in a course against all good order ; they might bethinke them of many poore and carefull christians , some labouring vnder pouertie , some vnder debt , some vnder sicknesse , some vnder temptation , some vnder one burden , some vnder another , whose necessities ought to be inquired into , and so occasions sought of releeuing christ himselfe in his members ; the want of this inquirie , is the cause of much vnfruitfulnes . here i might free our doctrine from that popish imputation , challenging it as an enemy to good works ; but of that we shall more fully speak in the . verse . vers. . that they speake euill of no man , ] the speciall precepts which are to be performed to all christians , are propounded , . negatiuely , . positiuely . the negatiue requireth the good abearing , . of the tongue , that they speake euill of no man : . of the hands , no fighters . the affirmatiue layeth bridle vpon the affections , but soft , shewing all meeknes to all men . for the first . the word is a rule not only of doing well , but of speaking well also ; and condemneth aswell vnbridled speaches , as disordered actions , and frameth aswell the tongue to euery good speach , as the hand to euery good worke : and therefore fitly is this precept induced vpon the former : instructing beleeuers that as they must be readie to euery good worke ; so also must they as readily exercise their tongues in sutable speaches , abandoning all hurtfull language , tending to the disgrace or iniurie of any man : seeing these two may not be diuorced in him that would dwell in the lords tabernacle ; who must be both a worker of righteousnesse , and a speaker of the truth in his heart : and no slaunderer of his neighbour ; psal. . quest. the apostle seeming to prohibit all euill speaking , whether is it not lawfull to speake the euill we know by another , so we speake nothing but truth ? answ. it is neuer lawfull in any vncalled to speake it . but if question be when a man is called , i answer , that god giueth a man calling in diuerse cases . . when any man is publikely called before a magistrate , to testifie of a fact , for the clearing of some truth , and execution of iustice , and now to speake the truth , is to strengthen sinews of humane societie . . priuately , when a truth is called into question betweene man and man , and cannot otherwise be cleared then by rubbing some old sore ; especially if in such a case a mans owne credit be hazarded , and cannot otherwise be saued . . when a man counselleth and aduiseth with another , how such a man may be recouered out of such an euill , or else admonisheth the partie himselfe ; both which are so far from intending his hurt , that they tend to his amendment . . for the preuention of such hurt as may arise to some other by a scandalous and wicked person : in which case , a father to his child , a master to his seruant , a freind to a freind , and one christian to another , may fore warne and inhibite such a mans companie and conuerse , and adde his reason , he is knowne thus and thus to be vicious ; out of which grounds , all the speaking of the euills of others , though neuer so true , may go vnder the title of euill speaking . now all euill speaking , may be referred to two heads : for it is . either the vttering of false and euill things : or . of true things falsely and euilly . the former , . when men speake vpon no ground , as when men present or absent , are accused of the euills which they neuer did . thus ziba accused mephiboseth , that he went not out to meete king dauid , but staied at home , expecting to be made king ouer israel , which was a meere slanderous invention of his owne . . when men speake some euill of others , vpon weake and insufficient ground : as when any either publikely or priuately , chargeth some other man before his face , or behind his backe , with euill vpon suspitions . thus the princes of ammon charged dauids seruants with deceit , and caused hanun to vse them most villanously , onely vpon suspition , that they were spies : which what mischiefe and blooshed it wrought , the text declareth . yet here in more hainous offences , if the suspitions be more vehement , a fact may be charged by the magistrate vpon the partie himselfe ; that so he may either cleare himselfe , or lie guiltie vnder his offence ; but else to relate euill vpon suspition , is altogether vnlawfull . . when men cast railing , cursing , or reuiling speeches vpon an other present or absent , openly or secretly , and couertly by insinuation : as absolon , when he told the people , that there was no man to heare their matters : all these are directly euill speaches in false and euill things . the latter kind of euill speaking is in true things : as , . when a man speaketh of some thing done or spoken , but destroyeth the sense . thus the iewes witnessed against christ , that he said , hee would destroy the temple , and build it vp againe in three dayes ; the which false witnesse cost him his life . . in vttering nothing but truth , but with wicked insinuations , and collections of euill . thus doeg spake the truth to saul , but poisoned his speach with insinuating that dauid and the priests conspired against him . . in speaking of good things , but either lessening them , or deprauing them , as done of bad intent , for bad ends , or in hypocrisie . . in speaking of things euill and not so well done : . by vncouering infirmities , which is the guise of cursed chams , who are euer reuealing to their brethren other mens nakednes ; which an ingenuous disposition , yea humanity it selfe ( if there were no religion ) would couer and hide : prou. . . he that goeth about as a slanderer , vncouereth a secret , but a man of a faithfull heart concealeth a matter . . whereas we can excuse our owne faults twentie waies , by amplifying the faults and offences of others , be they neuer so apparent , we become euill speakers in a high degree : as sycophants who make the scapes of men farre greater then they are ; affirming often that to be done of deliberation , which was done rashly and in hote blood ; or presumptuously , when it was perhaps done but weakely ; and imputing that to want of conscience , which perhaps was want of heedefulnesse and foresight : and thus the sinne is heightened , when men so wickedly speake of that which they ought altogether to be silent in , and not speake at all . now because of all sinnes , there is not a more manifest and generall mischeife in all the life of man , wherein euen christians themselues are not exempted , who ( not conceiuing how this little member defileth the whole bodie , yea disturbeth not the naturall bodie onely , but euen the politicall and ecclesiasticall , that is , the church and common-wealth , ) carrie a verie world of wickednesse about with them , and yet wipe their mouthes as though all were well with them ; therefore will it not be amisse , to take a little paines with this sinne , scarse so accounted of , and to shewe , . how vnseemely it is for a christian , . how dangerous in it selfe , . the meanes to represse and auoide it . for the first : to vtter a slander , saith salomon , is a note of a foole ; and the slander it selfe is a fooles bolt which is soone shot . and the apostle in so many places affirming it to be a practise of the old man , which must be cast off , maketh it hence an vnbeseeming thing for christians that professe newe life , to walke in such heathenish courses , for the which god gaue so many of them vp to their owne hearts lusts . . this cursed speaking wherby our brethren are hurt in their names , is the deuils language , who thence hath his name , and argueth a venemous and hatefull disposition , not becomming the children of god : and therefore when men will speake their pleasure of men absent , obtrecting and detracting from them , and yet preface , that they thinke the partie no euill ; it is false , for thou thinkest euill before thou vtterest it vncalled ; and hatest him in thy heart , for if thou louedst him , thou would couer ( not coin ) a multitude of sinnes . . true religion will not stand with such a tatling course as many christians take vp , who like the athenians , delight in nothing more then hearing and telling newes ; and once getting a tale by the ende , they are in trauell , till they haue deliuered it to others ; and with these all opportunitie of good and edifiable speach perisheth . true it is , that a good man cannot be an euill speaker , and where the speach is not good , all religion is naught ; if any seeme religious and refraineth not his tongue , that mans religion is vaine : and yet in truth this is the most religion of our dayes . which although it haue the name of bounding and binding the whole man to god , to men , to all good offices and duties to both , yet indeede hath not preuailed to the bridling of this little member in the most . . were it not most disgracefull for a christian to be counted a theife , or a continuall robber in the high way , or a continuall breaker of the peace ? and yet this sinne is a greater breach of loue then theft , or spoyling of the goods : for a good name is more pretious then gold , more sweete then the sweetest oyntment . and if our neighbours beast or goods must finde releife at our hands , much more must his name : for if those should be taken away or perish , they might be restored or otherwise supplyed ; but a wound in his name , is like a dangerous gash in the bodie , of which we say , once broken euer a scarre . now if it be the greatest enemie to loue , which is the badge and marke of a christian and disciple of christ , and of peace , whereof the refraining of the tongue is a preseruatiue ; how can it possibly agree with the person or place of a christian. the second point , is the danger of this sinne , which cannot but attend it , vnlesse we conceiue no danger in breaking such expresse commandements as we haue , leu. . . thou shalt not goe about with tales among thy people : and iam. . . speake not euill one of an other , brethren : for this saith he , is not onely to breake , but condemne the lawe : that is , as not sufficient or worthy to guide him in all the particulars of his life . the defence of many a man is , i speake nothing but truth , and so long i may speake it : but if that thou speakest be a tale true or false ( as it is if without a calling thou playest the pedlar , and settest to sale the name of thy brother ) these commandements cast and condemne thee . others thinke it is a fault indeede , but not so great a fault to speake the thing we knowe by an other : but looke vpon it , not as it may seeme in thine eie , but in the penaltie the scripture hath set vpon it ; psal. . . it hindereth the entrance into the holy mountaine of god : and . cor. . . raylers and reuilers shall not enter into the kingdome of heauen : and therefore it is no such small matter as many take it for . others reply , what are words but winde , and god is not so strait-laced : if a man should goe to hell fo● euerie word , who shall come to heauen ? this indeede is an auncient ●aturall conceit , that outward profession and ceremonie , will carrie a man to heauen , although in the particulars of the life , the power of godlinesse be neuer expressed : but marke how the lord answereth such vaine conceits , psal. . , . thou giuest thy mouth to euill , and speakest against thy mothers sonnes : these things thou doest , and i held my tongue , and thou thoughtest me like thy selfe : but i will reprooue thee , &c. god hath his time then to call vpon old reckonings , and then thou shalt not thinke words winde , but knowe to thy cost , that life and death was in the power of thy tongue . others yet see no such danger , or if any be , it is farre off : but this sinne beside the iust hire of it hereafter , carrieth a secret plague with it for the present : for look as thou dealest with an other mans name , so shal thine be dealt with , and with what measure thou meatest to others , shall men measure to thee againe . but i must speake my minde , and then i haue done : no , thou hast done thy speech , but thy speech hath not done with thee : thou maist as well say , hauing stabbed a man to the heart , i gaue him but a blowe , and i had done , but the blow hath not done with thee , thou must before the iudge for all that , and then see if that plea wil hold . let professors therefore humble themselues for this sinne , which is so dangerous and so common , as that it is the english of our tables , of our beds , of our publike and priuate meetings , to rippe vp this or that olde slippe , or iniurie done by an other : the deuill doth so sit in the lippes of a number of men , that no other talke can proceede from them , but such as is like arrowes to wound those that are farre off , or hammers to knock him in the head , to whom such tales are told , or swords wounding his owne soule to the death . beware also for time to come of the subtilties of satan , who that he may not appeare an accuser or a deuill as he is , or so blacke as he is , hath taught his nouices in this art to vse diuerse prefaces as it were to get attention by : and then is the sinne most dangerous , and hath most satanicall subtiltie in it . sometime yee shall haue some that will beginne with the praise of the partie he telleth a tale of : he is an honest man , one that i haue cause to loue well , and one of verie good parts , &c. and yet thus will he wound an honest man , he spareth not his friend , but as a flie followes his sores . sometimes the talebearer beginneth with the profession of friendship to the partie , to whome hee would vent some mischeife , and insert some seeming care of the others credit ; you are my friend , and let it be spoken betweene vs , and goe no further ; tell none that i told you : but would he haue a word against his neighbour die with an other , and cannot let it die with himselfe ? or would he shut another mans mouth euen in opening it ? he hath also his friend to communicate it vnto , and so it goes from hand to hand , fretting secretly like a cank●r . sometimes againe we shal heare slanders breathed out in a certaine commiseration , as taking pitie of such a one ; that as salomon saith , the words of the talebearer , are like the words of the wounded : that is , are lamentably vttered , but yet they go downe into the bowels , they giue a deadly stroke , and hurt him worse then he was before . many will say , it is great pitie of the man , i speake it with griefe , but the series and tenor of the speach sheweth it a merciles pitie . these speaches are farre off from saluing vp the matter , or licensing thee to speake thy pleasure : nay , commonly they argue a bad cause , and a guiltie conscience , accusing for that euill , from which yet thou desistest not : and whatsoeuer thou maist premit for pretence , or defence of thy course , thou cariest thy selfe liker those vermines which rise and feede of venome , excrement , and poyson , then a christian , who , wert thou possessed with christian loue , thou couldst not reioyce in euill : . cor. . . loue reioyceth not in euill , but reioyceth in the truth . the third thing to be considered , is the meanes to auoid this sinne of euill speaking , which may be reduced to fiue rules . first , looke to thine heart , for if it beeing the fountaine be corrupted , the issues and streames cannot but be bitter ; and if thou giuest thy selfe leaue to thinke euill of any man , as accounting the thought free , thou canst not but one time or other vtter it . purge well thine heart therefore , . of pride , which maketh a man speake disdainfully of those who want the things which themselues seeme to haue , and liberally take vp any language if he can make the detraction of another a ladder for himselfe to climbe vpon . . of enuie , which greeuing at the graces and good things in another , seeketh to darken them : as satan enuying iobs prosperitie , said hee serueth not god for nought . . of flatterie , which for fauour or reward will tune the tongue to any eare . of anger and displeasure , mallice we say neuer spake well , but there lyeth a secret grudge of reuenge hid in it , which quickly setteth the armes on worke in the strong , and the tongue in the weake . banish betimes these nurces and midwiues of this mischeefe ; and contrarily get into thy heart the loue of god , and of thy brethren , which will not hastily discouer , but carefully hide and couer euen a multitude of trespasses and sinnes : excellent to this purpose is that of salomon , prov. . . a faithfull heart concealeth a matter . secondly , be carefull to containe thy selfe within thine owne calling ; follow thine owne plow ; beware of the sinne of busie bodies , who loue to plaie the bishops in other mens diocesses : who if they had not with the witch in the fable , put off their owne eyes at home , they might finde soule corners inough well worthy of reformation in themselues : but therefore load they others , because they spare themselues ; they throw no stones at their owne faults first , and therefore they ate at good leysure to pry into other mens , and so become the deuils gunpowder for want of better employment . thirdly , beware in all thy speaches with men , of strife of words , for from hence euill speaches arise , and many words want not iniquitie . if any man prouoke thee by reuilement and reproaches , returne not euill for euill , but rather blesse , as becommeth an heire of blessing . the angel durst not revile the deuil himselfe . christ when he was cursed , cursed not but cōmitted all to him that iudgeth righteously . what the apostles practise was is confessed , . cor. . . we are euill spoken of , but we pray . let another delight in cursing , it shall couer him as a garment , and runne into his owne bowells as water , or like a stone thrown vpward shall fall vpon the head of himselfe that cast it ; for one clause of the couenant is , i will curse them that curse thee : but if thou beest the child of god , feare not causles curses , which shall not come , nor be mooued thereat to break thy patience ; and euer remember that of the apostle , rom. . . blesse them which persecute you , blesse i say and curse not . fourthly , in all companies pray to the lord to set a watch before thy mouth , and to keepe the doore of thy lippes , for the tongue can no man of himselfe tame , beeing such an vnruly euill , as the apostle iames teacheth it to be ; yea resolue with dauid , before thou entrest into any company , not to offend with thy tongue : accustome thy selfe to soft answers which break wrath : strike two stones together and fire will sparkle out , but take away the fewell and the fire fayleth . fifthly , beware of consenting to this sinne in an other , for as thou art bound not to relate , so not to receiue any euill speaches of thy brother : salomon counselleth not to meddle with the slanderer , and flatterer : wise chapmen must beware of such base pedlars . if an other will dedicate his tongue to s●●han , thou that wouldst free thy selfe from this sinne , hast other businesse for thine eares . and because many who are loth to giue their tongues libertie to runne vpon others , yet conceiue no danger in keeping their eares alwaies open ( like the vncleane vessels in the law ) to receiue any report against an other ; let such knowe , that the sinne cleaueth fast vnto them , and becommeth their owne , who are no● now accessaries , but principalls in it , without whom the sinne could not be committed . for as there would be no theeues , if there were no receiuers , so if there were no hearers of false reports , there would be no speakers . and what an vnworthy thing is it , for a christian to be a fosterer , yea a base s●ruant to the sinne of an other ? besides that , it argueth both want of wisedome , and want of loue in such a partie : of wisedome , in that he receiueth a testimonie , and that from one witnes ; and he neither called , examined , or sworne , and that against the credit and good name of an honest man , flat against the rules of the lawes of god and man : of loue to his neighbour , for if there were loue in the heart , it would expresse it selfe in the tongue , in the iust defence of the partie : as he would haue his friend defend his owne name , if it were hazzarded . further , the commandement of god is direct against it , exod. . . thou shalt not receiue a false tale : and to giue heede to false lips , is a note of a wicked man : and on the contrarie , it is made one of the tenne notes of a citizen of heauen , not to receiue an ill report against his neighbour . let vs therefore be wise to take vp that wholesome counsel of the wise man , to driue away tale-bearers with an angrie countenance , as the north winde , the sharpest of the windes purgeth the aire , and driueth away the clouds , which else would quickly resolue themselues into showers and stormes . thus shall we make him loath to speake , that which he seeth vs loath to heare ; and if he will needes speake of others , intreate him to speake of their good behind their backs , and of their euill to their faces : if the euill be priuate , wish him to admonish him betweene them two ; if it be more knowne , put him in minde that in many things we sinne all , and had neede beware least our selues fall ; or that if he speake in loue , it requireth an other manner of proces : and if of hatred , his anger were better turned against his owne sinnes . if thou knowest the partie innocent , openly defend his innocencie , as ionathan did dauids ; if thou doest not , tell him that the lawe requireth better proofes against a stranger , and thou maist nor giue credence to so slender a testimonie . i knowe there is too much nicenes , and it would be thought too much inciuilitie to stay a man from shooting his venomed arrowes , by which he would both kill himselfe , and hurt others he cares not how many ; but he hath most comfort in the ende , that can wash his hands before god , and manifest that he hath not carried the deuill , neither in his tongue , nor in his eare . no fighters , ] christians must so speake , and so doe also as those who will be ruled and iudged by the law of liberty , that is the gospel , which is a doctrin of peac ; a doctrin breaking swords and speares into mattocks & sythes ; a doctrine metamorphosing after a sort lyons into lambs , & aspes & crocodiles into harmeles children ; a doctrine which cutteth off both affection and desire of contention and strife ( for we might well read after the old translation no striuers ) as also maketh a man lame of the striking hand . not that euery striking and fighting is hereby forbidden . for . euery man is bound to contend in his place for the faith , for religion , truth , and sound doctrine , against falsehood , error , heresie , and superstition . . the ruler and people may by lawfull warre , repell open either idolatrie , or iniurie , from church or common wealth , whatsoeuer the manichees haue doated to the contrarie , who condemned moses himselfe , because he was a man of warre and shed much blood , or the anabaptists of our dayes : for if it had beene altogether vnlawfull , iohn baptist would haue advised the soldiers rather to haue giuen ouer their calling , and taken no wages at all , then to haue beene content with their wages . . priuate men may seeke the face of the ruler , to preuent , or redresse an iniurie , and thus contend in iudgement , which is no sinne vnlesse it be for trifles , or of reuenge : so paul appealed to cesar , and helped himselfe by the benefit of law . . it is lawfull for euery christian in defect of the magistrates aid , in the lawfull defence of themselues , liues , and goods , to become magistrates vnto themselues , in which case they may without sinne both strike and slaie , so as desire of reuenge , and intent of blood-shedding be absent . . neither is domesticall discipline excluded by this precept , whereby fathers and masters may , if the fault require put on seueritie in their iust corrections of their seruants and children . but the sinne here condemned is , when men suffer their lusts so farre to sway , as they not only not follow the things which make to christian peace , but are enemies vnto concord and brotherly loue : men of such violent affections as are readie not only to returne iniurie with iniurie , but with seauentie ●old reuenge : right lamechs , and rough ismaels , whose hand is against euery man , men of a word and a blow , fitter for the camp then the congregation of christian men . now what an hatefull thing is it that a christian should be endited at the lords barre for a common barrater , and quarreller ? how vnlike should he be to god , who is a god of peace and loueth peace , and the sonnes of peace ? how farre from hauing any part in the merit of christ , who hath dearely by his precious blood bought the reconcilement of all things ? how vnanswerable were it vnto this profession of christianitie , which cannot become a kingdome deuided against it selfe ? how preiudiciall to christian duties , both interrupting prayers , and withstanding the acceptation of them , when the gift is brought without a reconciliable mind ? how doth this course in cains way violence all bonds both of nature and of grace ? signing a man to be out of the communion , out of the naturall fraternitie in the first adam , and much more out of the spirituall in the second , yea arguing such feirce men to be rather of the serpents and crocodiles seed , betweene which and man god hath put an enmitie , then of men , seeing they haue put off all respect of creation , of adoption , of flesh , and of faith . but because many thinke they haue some reason , to looke bigge , and carrie resolute stomackes , and high spirits in their breasts , and as bigge words in their mouth , let vs looke a little into their pretences . first , some conceiue that it is the way to get credit and become esteemed to proclaime contempt of euery man , and to come into account by making account of no man : hence is it that lawles wretches , and masterles miscreants thinke themselues in sufficient credit when they haue scorned their betters , impudently ouercrowed their equalls , and by a rude behauiour , made shew that they care for no man. but how often for surenes hath the lord threatned , that with the vile shall be contempt , and that the froward of heart shall be despised , both of god , whom they haue before hand despised , and of men also , for they shall meete with ismaels recompence , euery mans hand shall be against them , whose hand is against euery man. and who can be wonne to giue them any credit , for such swaggering and contemptuous courses ? men of vnderstanding discerne their follie , and pittie them ; men of ciuill behauiour , discouer their vanitie , and condemne them ; yea euen those who are next to themselues , i meane to the worst , in their hearts despise , yea and deride them ; and here is gods iustice crossing such lewd conceits . secondly , others stand vpon their manhood , and are loth to be counted no-bodies , or spiritles , or esteemed cowards ; which they cannot auoid , if they should not returne like for like ; and this is the sensuall wisdome of the flesh , that he is accounted but a foole that will suffer euery man to ride him , and tread vpon him , and not turne againe . but our sauiour setteth himselfe against this pharisaicall doctrine , for they taught , that a man in priuate reuenge might take an eye for an eye , a tooth for a tooth , a limb for a limb ; but the christian rule is , resist not euill , namely , with euill , nay turne rather the other cheeke : and who art thou , that darest reuenge thine owne wrongs ? seeing the law prohibiteth euen purpose of reuenge ; and the voice of the gospel is , dearly beloued , auenge not your selues , but giue place vnto wrath : and the wisedome of god telleth vs , that it is the glorie of a man to passe by offences , and that the manhood of a christian , is to ouercome himselfe , and master such vngodly lusts : and yet if we further marke the ends of these braue spirited fellowes , euen they will shew how odious such a savage course is vnto the lord : for of those who are readie to receiue euery word with a stabbe ; or whose second word out of displeasure , is the pointing of the feild ; the former seldome goe to their graues in peace , and the lord , saith dauid , scattereth the people that delight in warre , and suffereth not the bloodie man to liue out halfe his dayes ; and for the latter , who in time of peace must be out in the feilds , their ●state is miserable euery way ; for if he kill , he hath shut himselfe out of heauen , and cut himselfe from off the earth , hauing so polluted it as it cannot be purged but by his owne blood , and vntill samuels sentence against agag be passed vpon him ; that as his sword had made another mans mother childles , so should his mother be made childles by the sword of the magistrate : or if a man in such a fight be slaine , how fearefull is the death of such a one , who euen in thirsting after another mans blood , hath shed his owne ? how can we but conceiue of the iustice and truth of that speach , the seeker of vengeance hath found it ? both of them haue taken the sword vncalled , and both haue iustly perished therewith . thirdly , others say , why he shall doe me no wrong , i will not be crossed by him , i haue my passion aswell as he , he shall know that i haue a stomacke , and can be angrie aswell as he , and that i can make my partie good inough with him , &c. but this is no other , then to giue place to the deuill , who inspireth such carnall pleas for so mostrous a sinne as is an enemie to all humane societie . where is now the wisdome which is from above ? it is pure , it is peaceable , it is hardly incensed . where is now that vnderstanding of a man , which salomon saith , maketh him long-suffring ? and if thou professest thy selfe a naturall man only , why hast thou so long professed thy selfe a christian ; which if thou art , thou must seeke peace , and pursue it , pocket wrongs , and passe by iniuries . obiect . but i should neuer be quiet , if i should put vp euery wrong . but is it the way to tame thy aduersarie , to become like him ? the way to haue thine enemie to become thy freind , is to feare god , and take his way that thy waies may please him : looke vp vnto his hand , acknowledge thine exercise from him , as dauid did the lashes of shemeis cursed tongue , and he can take him off when he seeth good : and what serueth the iustice of god for , or for what serueth the magistrate ? is there no iustice to be gotten at the magistrates hand ? or is there none in gods hand , that by thine owne priuate reuenge thou wilt become both a magistrate and a god to thy selfe ? obiect . but i haue long borne his abuses , i haue sought to him , and it is a bootelesse thing to seeke any more , what would you haue me to doe ? answ. yet seeke it still , the precept is neuer dated , but in full force : and hath not the lord his heart , his hand , and his tongue to rule , and turne to thy comfort , when he seeth it seasonable for thee ? surely , he that can by sauls tongue testifie dauids innocencie , euen when he was out in the fe●ld hunting his life , can giue thee a peaceable release from slanderous tongues , and iniurious actions , when his good pleasure seeth good : and if thou neuer findest thy outward peace , yet by this christian pursuit of it , thou hast met with the inward peace of conscience , and hast made a good exchange . vse . let euery christian man striue in the practise of this precept , and prouoke himselfe hereunto by that promise of blessednesse , which is pronounced vpon euery soule , that keepeth his hand from euill . if any aske , but by what meanes shall i auoid this sinne of contention and quarelling ? i answer , the meanes and rules are sundrie . the first , is in the text , to bridle the tongue , for this is an immediate follower of euill speaking , and it runneth from the tongue into the hand . . let the consideration of our common brotherhood be a meanes to cut off contention : gen. . . let there be no contention betweene vs , for we are brethren : oh , how comely a thing is it for brethren to dwell together in vnitie ? whether brethren by the common bond of nature , which respect made all israel bind themselues in couenant with dauid , thou art our flesh , and our bone : or brethren in the profession of life , and the identitie of the particular calling : or brethren in regard of the generall calling of christianitie , seeing such haue all one father in heauen , one mother the church , one elder brother iesus christ , one spirit , one baptisme , one hope , and one inheritance . . consider what a scandall it is to popish persons , and profane scorners of religion , that such as professe themselues schollers of christ , should liue together like dogges and cattes ( as we say ) and by vngodly quarrells and heartburnes , be still building vp the works of the deuil , which christ hath destroied : why should such a thing be heard in g●th and askelon ? why should priamus and his sonne laugh vs to scorne ? this was no small motiue ( as is probable ) why abraham the elder was so willing to take vp the controuersie with lot , least they should giue offence to the heathen : for the text induceth it as a reason , for the cananites and perezites dwelled at that time in the land . . get a low conceit of thy selfe , and be small in thine owne eyes : for whence riseth contention and strife , but from the lusts in the members , namely , the inordinate bearing of a mans selfe aboue that which is meete ; only by pride , saith salomon , man maketh contention : and indeed experience sheweth , that the most suits at this day , are not so much for right and equitie , as for victorie , which is most euident by all those trifling brablings which haue filled all the seats of iustice : and hence is it , that men will trauerse law , and carrie some trifling causes through all the courts in the land , before they will sit downe with the foyle : and who be they among whom suits and contentions are become immortall , that no sword either of gods word , nor of the magistrate can cut off , or let out their life blood , but rich men , who walke in many snares , and hardly can auoid high mindednesse ; wealth maketh men that they can hardly long dwell together . let good men looke and see in abrahams and lots example , how easily their wealth may kindle and blow vp in them a flame of contention . . because some in their owne temper are of more milde and quiet spirits , and rather lie open to this sinne by others instigation , then their owne propensitie and disposition ; that rule of salomon is worthy noting , to take heed of part-taking , of medling , and mingling ones selfe in other mens strifes and contentions , for this were to take a dog by the eares , or a beare by the toothe . if we shall now proceede to apply these things , it will easily appeare how farre most men are degenerate from these rules . for how womanly haue many behaued themselues , since they were taught to gouerne their tongues better , most impotently yeelding their tongues in bitter and contentious speeches to serue the distempered lusts of their hearts , and that for verie trifles . and whereas the consideration of brother-hood should ●●int dissention among men , the case is growne with vs , as with little children , among whom commonly , brothers and sisters least agree ; for as for those that are called brethren , and so should liue like brethren in the same corporation or societie , what bones may we obserue cast daily in among them ? what a number of tares are sowne by the malitious man , which rise suddenly to faction and hote oposition ; that sometime as the prophet in his time obserued , everie man is readie to eate the flesh of his owne arme , ephraim against manasseh , and manasseh against ehpraim : and thus whereas the vnitie of great ones should be as the dewe falling from the mountaines , to the watring and refreshing of the vallies their inferiours , their factions are become like samsons foxes tied by the tayles , they cannot abide to looke one on an other but firebrands are betweene them , which burne vp all ioabs corne field : or like the fire which iotham speaketh of in his parable , which came out from abimelech , and consumed the men of sechem , and the house of millo ; and from the men of sechem , and the house of millo , and consumed abimelech . and for those that are brethren in the same profession of personall calling ; who euer see two men of the same trade loue and liue together in amitie , as ionathan and dauid did ? who euer almost did heare them lend one an other a good word , vnlesse it were bought out dearely by some present priuate commoditie ; nay , he●e is disdaine , enuie , suspitions , so generall and frequent , that as the prouerb is , one beggar enuieth that an other should goe by the doore : here is supplanting , vndermining , plotting one against an other , and reioycing one in the fall of an other : a sinne which fewe trades men wash their hands of , for euen religion it selfe can scarse tie the affections of two men of the same trade . and for the last sort of brethren by the profession of christianitie , this is a generall title , by which men reuile and mocke them ; and graceles men openly disclaime them , they will be no brethren to such , no , they are hypocrites , dissemblers , holy brethren , sermon-goers , puritans , &c. wherein what doe they else , but disclaime the same father , and the same inheritance with them , and professe themselues the children of the deuill , in that they wil not be the brethren of the children of god : know they not , that no brother to the saints , none to christ , who disdaineth not their brotherhood ? and if they be brethren , why is there such dissention among them ? lastly , professors among themselues had neede be put in remembrance to walke in such peaceable conuersation , as may winne others to the gospel : and for this purpose to make an happie exchange of the spirit of pride with the spirit of humility & concord ; and grow into friendship with such as they are at ods , whereby they should become not the least friends to their owne estate , rather then by an vnmeekened and vnsubdued stomacke , hurt both themselues and others . and here it will not be vnfit , to remember an historie out of the naturalist , which i haue obserued applyed to this purpose ; of two goates which met in the midst of a narrow plank , vnder which a swift current ranne , they could not now goe by one an other , they could not turne themselues to goe backeward , they could not fight it out , but to the present dangering and drowning of both : this common danger one of them thus helped , he laid him downe vpon the planke , and couched himselfe , so as he made himselfe a commodious bridge for the other to goe ouer him , and so both of them were saued : how much better were a little yeelding and stooping in a christian , tending to the good of his owne , and an others estate , then dangerously to stand out to the ruine and hurt of both . learne to ouercome thy selfe then , and thou hast alreadie ouercome thy aduersarie ; the slowe to anger is better then the mightie , ( saith salomon ) and he that ruleth his owne minde is better then he that winneth a citie . and that which the heathen could say of vertue , is true of grace , which while it suffereth , it conquereth . but soft , ] a soft man is a yeelding or flexible man , one that will not be so hard in his dealing , as sometime by strict lawe he might , but equally and moderately carrieth himselfe in his words and deeds , as also towards the speaches and actions of other men . the effects and fruits of which vertue , are the verie sinewes and bones which tie together and vnderprop all humane societie , without which the world it selfe could not continue vndissolued . for , . it forgiueth iniuries , & pardoneth many wrongs , euen vntill . times . times , if they be against a mans selfe , and not against god more directly . . it tolerateth and beareth with naturall infirmities , such as are frowardnesse , hastinesse , slownsse , desire of praise , fulnes of words , so farre as they become not enormious and intolerable ; and are faults of nature , not of mallice ; and committed of infirmitie , and not of set purpose . and if these must needes be corrected , as growing more scandalous or outragious , this vertue correcteth them with all lenitie and mercie , euen in the midst of seueritie . . it giueth most gentle constructions and fauourable interpretations vnto ambiguous facts & speaches ▪ yea and lenefieth such as might seeme more harsh , and not so considerately done or spoken . . but the most proper and commendable worke of it , is the departing from , and remitting of his owne right , vnto which it will not suffer a man to stand so strictly , but that for peace sake he will yeeld and giue vp some part of it . the which that we may the more fully conceiue , we must consider that howsoeuer the lawes of god are perfect , and admit not of any dispensation , relaxation , or mitigation , yet the lawes of men are like themselues , perfect onely in part , and in that they are deuised by men , cannot possibly hold in all cases alike : hence haue wise lawe makers prescribed their lawes in their greatest extremitie , thereby to curbe the wickednesse and presumption of men ; the which lawes if in the execution they should be euer stretched to the furthest extent , this extremitie of lawe would prooue extremitie of iniurie , and be turned into vnmercifulnesse and crueltie it selfe . then commeth in this vertue , and looking vnto equitie , setteth vp a chancerie in the conscience , and prouideth a remedie for the innocent , where the common lawe hath no prouision . the thing will yet be plainer in some examples . the lawe ( iustly warranting in some cases , some extremities ) giueth thee leaue to sue thy bond , and take the forfeyture of an . for non paiment of fifty by a day : it giueth thee leaue to reenter into thine house , and to take into thy hands a forfeited lease of some poore mans , that thou maist gaine to his vtter vndoing . . . or more or fewer yeares , for not paiment of the quarter or yeares rent at the day appointed : the poore borrower , or tenant for necessitie and want , or some other accident , breaketh his day ; to take here the forfeiture , were extremitie of iustice ; to cast out a poore man , were vnmercifull extent of lawe : both maist thou doe by lawe , but in doing either , thou shalt doe also extremitie of iniurie , and the iustice of the lawe will not free thy conscience from iniustice . in this case then this christian vertue driueth thee to take thine owne , namely , the principall , and equally considering of the damage thou sustainest for want of paiment , mercifully to satisfie thy selfe therefore ; and if further thou goest , thou sinnest against god , against thy brother , not dealing with him as thou wouldst haue an other to deale with thee ; and against the very law of forfeiture it selfe , which was not appointed for thy aduantage further then the securing of the principall . againe , the lawe of man giueth thee leaue to make the most of thine owne ; but if hence thou shalt by racking thy rents , and hoysing thy wares , corne , or other commodities grinde the faces of the poore , and raise thy selfe by the vndoing of many ; dost thou not commit extreame wrong , euen when thou canst shroud thy selfe vnder the leaue of the lawe ? now this vertue steppeth in and saith , this is not a case wherein extremitie is to be vsed , thou maist not by the lawe of god doe that , which by mans lawe thou maist doe : here is a case wherein the court of man may saue thee harmelesse , but the court of thy conscience , and the court of heauen , will adiudge thee iustly a sinner for it . obiect . but doe you so commit these lawes together , as you make these positiue lawes contrarie to gods , or condemne them as wicked and vniust ? ans. no , but . not the lawe , but thy selfe art vniust in claiming the strict meaning and rigour of the law , when the rule of equitie & charitie requireth mitigation & moderation . . euen this moderation of the lawe , may not impaire or detract from publike iustice , or publike peace , which are as the heart , and braine of the common wealth , which is an other common extremitie , which carelesse and inconsiderate men fall into : who beeing called to be seruants to iustice , as to iuries , fearing least in following the letter of the lawe , they should be iniurious , doe not remit and moderate , but maime and wound the lawe and common wealth , and either finde and execute no forfeits , or penaltie● vpon some outragious offenders , against whome the lawe should be whetted , or such as rather turne to the disgrace of iustice then the administring of it . vse . let vs consider then whereunto we are here called ; euen to the practise of that propertie of wisdom , which is from aboue , which is peaceable and gentle ; and to buckle vnto vs as the elect of god , tender mercie , kindnes , humblenesse of mind , meeknesse , long suffering , forbearing one an other , and forgiuing one an other . the benefit will be exceeding great . for , . this wisedome teacheth vs to be soft in our speaches , as they that knowe how a soft answer breaketh wrath : a rare example whereof we haue in iudg. . . when the men of ephraim were incensed against gedeon , and chid him sharpely , because he called not them with him against the midianites : your gleaning ( saith he ) is better then our vintage : as though he had said , the glorie of the action belongeth as much or much more to you then to vs , we abiezerits did not halfe so much good by discomfiting the host , as you did by pursuing after it ; and by this soft answer the text saith , their spirits were abated , ver . . the like must we doe in our reasonings , whether students or others , whether by conference or disputation , by word or by writing ; we must passe by some hastie words , which flesh in the heate of it , will be casting in to the hindering of the worke of edification : for whereas men thinke it a point of pregnancie of wit , to returne quips nimbly , and giue his aduersarie as good as he bringeth , we must knowe , that heauenly wisedome teacheth no such thing . . it teacheth vs softnesse in our whole conuersation and exercise of our personall and generall callings : it suffereth not the magistrate to be so sterne , that an inferiour should come to him , as a man that were to bring a bottle to an elephant , which he is a fraid of : which timiditie augustus reprooued in a petitioner . it suffereth not the minister to be lordly in his doctrine or discipline , but compassionate and tender in both . it suffereth not the father or master to be a lyon in his house , but causeth them to gouerne sweetly , and to dispense seueritie , and waigh out correction as physicke to the children and seruants . . it teacheth euen the superiour to yeeld some part of his right to his inferour , as abraham to lot ; if thou take the right hand , i will turne to the left : nay as christ himselfe beeing god and lord of all , yet for peace sake and to auoide offence , did pay tribute vnto caesar. further , how necessarie a vertue this is , cannot but appeare to him that considereth how fraile our flesh and blood is , how full of infirmities , how lying open to offences , how needefull of much forgiuenesse at gods hand and mans : and yet no forgiuenesse at gods hand , but on condition of our forgiuenesse of men , for so is the petition in the lords prayer : nor at mans , for what measure ye mete out to men , shall men measure to you againe . how sweete a grace it is appeareth also , in that it preserueth the outward peace of a man , and especially the peace of a good conscience , that he can pray with a good heart , & with cheerefulnes performe good duties towards god and men : in that also it winneth mens hearts to a man , and maketh his good name like a sweet smelling oyntment ; and in that it so much tendeth to the honour of gods name , as it doth , by drawing many to the loue and embracing of the gospel of god , which they see is so pure , so innocent , and so peaceable . and hence it is that paul would haue this grace to be knowne , and manifested to all men for this ende . let so many therefore as professe the gospel of peace , hereby shewe themselues the sonnes of peace : and because many sinne not onely in doing , but in not suffering wrong , let vs beware of pinching and wringing men by extremitie , as such as are resolued not to pocket the least iniurie , nor yeeld an inch of ground ; but if the offence be neuer so little , are bent to make men heare of it againe , on both sides ( as we say , ) here is spirit indeede ▪ but of pride and malice , and that spirit that beareth rule in the world , and sonnes of disobedience . some men are of ●uch maligne constitution , as that they haue nothing in their hearts , ●eads , or lippes , but lawe and iustice : euerie tri●●le , euerie word , euery pe●●●e iniurie sendeth them before the magistrate , for reuenge against such a● perhaps are verie desirous of peace , satisfaction , and agreement : and whereas law is a kind of warre , and so ought to be the last procurer of peace , it is the first course of many distempered spirits , before euer their aduersarie be aduertised or warned of it . but such persons forget that iustice and mercie are sisters , and that iustice without mercy is but crueltie . . here is lawe , but no equitie , for equitie is the breeder of vnitie , and mother of peace , but their law filleth the world with brabling contentions : and . what is their lawe for most part , but some qui●ke or tricke of lawe , tending to extremitie of wrong , and proouing in the end but cousenage and dishonest craftines , as may daily appeare in a number of men , who ( like the flesh-flies , feede altogether vpon ●esters and wounds , or like the souldier , that cannot liue by peace , but by warre ) not hauing that estate of their owne , which their great thoughts , and high conceits carrie them vnto , nor yet gods blessing vpon the little they haue , would gladly pray vpon others , and by some quirke of law , hooke in that which equitie would neuer affoard them ; but the issue sheweth , that all their pretences are but cloakes of their iniquitie . others plead , why it is my right , and why should i not haue it , i will not loose it if the lawe will giue it me : and when they haue a man on the hippe ( as we say ) and at advantage , they follow him with all extremitie , euen to the making of dice of his bones . it is true , that men that demand no more but their right , are counted very honest men , and it is esteemed but a reasonable thing if a man aske but his owne , although he demaund all that : but yet it is as true , that he that is a strict stander for his right alwaies , cannot but sometimes goe beyond the bounds of equitie , which must yeeld some part of the right ; and of loue , which seeketh not her owne , that is , not all her owne . and whosoeuer thou art , that canst so nimbly take all advantages and forfeitures , consider whether god deale so , or thou wouldst haue him to deale so strictly with thee : doth he strike so soone as thou hast sinned , and so soone as he hath thee at an aduantage ? and yet he might say , i hope i doe no more but iustice and lawe , i require but my couenant . oh therefore let euerie christian looke into this cleare mirrour ; and say with himselfe , oh how softly and tenderly doth our god deale with sinnefull flesh ? he layeth not about him , nor presently bringeth the forfeit of his lawe vpon me , but hath sent out his gospel a mercifull moderator of that rigour , without which euerie day would bring a newe deluge of iudgement against all flesh : euen so must i in imitation of my heauenly father , deale with my brethren , not seeke or take the forfeites which the lawe suffereth me to doe , but by christian softnesse which the gospel teacheth me , remit of that rigour and extremitie : for shall the lord powre out a sea of mercie vpon me , and shall not i let one droppe fall vpon my brother ? and would not i haue god to deale in iustice with me , and shall i stand altogether vpon iustice and lawe with an other ? and thou also that takest thy brother by the throat and castest him into prison , and there detainest him for some debt , vnto which he is altogether insufficient ; here is lawe also , and iustice : and i thinke it meete that such should be punished , whether for their ouersight , or yet much more for their craftie or vniust dealing : but yet mercie and equitie must at length take place , where there is extreame insufficiencie especially . consider how insufficient thou wert if the lord should exact all thy debt ; how he contenteth himselfe to correct thee with the rods of men , in mercie , and not with scorpions , nor in wrath , aboue that thou art able to beare : he might by his couenant require totall obedience of his whole law , but seeing thy state to be broken , he is contented to take as thou art able , euen a debt of ten thousand pound as it were by a penny a yeare ; go thou now and doe the like , be mercifull euen as thine heauenly father is mercifull . but shewing all meekenesse to all men , ] in this precept three things must be considered . . the vertue prescribed , meekenesse . . the manner how it must be excercised , it must be shewed openly . . the persons to whom , to all men . the nature of this grace will appeare in the description of it . meeknesse is a grace of god , whereby the heart and affections are enclined , vnto a mild and louing , a kind and curteous carriage towards our neighbour , euen then when they might be prouoked to anger . where three things are laid downe to be further opened , to the better knowledge of this vertue . . that it is a grace of god , for the next verse will teach vs , that we are borne as rough as esau in our corrupted nature ; and therfore this strippeth and goeth beyond the best nature , beeing a fruit of the spirit , and is called the spirit of meekenesse , because it is such a peculiar work of the spirit , and proceedeth not of the flesh . . the worke of it is properly to preserue christian affection , in moderating all reuengfull passions , not suffering the heart to be easily ouercome with bitternesse , but is as a wall or fence of the soule , receiuing all the shot of iniurious and hostile actions and speaches , and yet keeping all safe within , not permitting the possessor hastily or violently either to offer to another , or remooue from himselfe such iniuries . the mother of it is humilitie , the daughter is long-suffering , and therefore we read it set betweene these two in diuerse places : the next attendants or handmaids of it , are inwardly a quiet & peaceable spirit , for these hath the apostle combined as inseperable , . pet. . . outwardly , . soft answers , such as that of abigail which broke the wrath of dauid . . compassion or affliction of spirit in sight and sence of the afflicted . . readinesse to forgiue offences . . i say it preserueth peace within , when it is prouoked to warre , to anger , and returne of wrongs : for then is the cheife vse of this grace : which is therefore added , because many men seeme to haue attained this vertue , when it is neuer a whit so . let them alone , offend them not , you shall haue them gentle , courteous , affable and tractable inough ; but crosse them a little , and stirre their blood , oh now you must pardon them , they haue their affections , and you shall know they can be passioned and angrie as well as others ; here shall you see the best nature betraying her meeknes . but christian meeknes must step in to ouercome euill with good when it is prouoked to returne euill , or else what great thing dost thou ; it is no hard thing for the very infidell and turke to be kind to the kind , nay the wild beast if thou goest no further , will be as meeke as thou , who the most of them hurt not vnprouoked . secondly , this meeknesse must be shewed forth , not hidde with our selues , but it must be brought into the light ; that others may haue the benefit of it : for as this grace is a signe and pawne of our election , which as the elect of god we must put on , and araie our selues withall , collos. . . so also must it be the ornament of our vocation , whereby we glorifie god , adorne our profession , and winne others vnto the liking of it . hence the apostle praying the ephesians to walke worthy of their high calling , teacheth them that this they shall doe , if they put on humblenes of mind , meeknesse , long suffering , &c. ephes. . . for otherwise if men partake not in these our graces , the vnitie of the spirit in the bond of peace , cannot long last vndissolued . thirdly , this meeknes must be shewed to all men , beleeuers , vnbeleeuers , freinds , enemies , the better , and the worse , which is a speciall point not to be neglected , because it is the ground of the verses following . quest. but if meeknes must be shewed , yea all meeknes to all men , how may we warrant any anger against any man in any sinne or offence , or how may any seueritie be put on against any offender ? answ. this beeing a grace of the spirit , it crosseth not any other of them , so as it is no enemie to that of zeale , which we haue vrged out of the . verse of the former chapter : and christians mistake this grace , when they dreame it to be a bottomles charitie , and vnder pretence of meeknes , can beare with any euill , which indeed is nothing else but an irreligious , and mute approbation and association in the euill . he that commandeth to be angrie , but not to sinne , maketh it a sinne not sometimes to be angrie : neither did the meeknesse of moses hinder , but that he might be exceeding angrie at the calfe they had made . whence it followeth , that publicke persons must publickly represse , and reprooue open sinnes , disturbing the publike proceedings of religion or iustice ; so dauid put on zeale to weed the wicked out of the land : and the minister hath bin taught , if he see beasts or slow bellies , to reprooue them sharply . the priuate person must priuately also , but yet plainely reprooue his brother , and not suffer his sinne vpon him , or at the least by shewing his indignation against sinne , he freeth his owne soule from the guilt of it , as also the punishment ; yea from the suspition of it in such as may be present , who else may think him that holdeth his tongue a partner , or of consent with the sinner . quest. what is then the vse of this meeknesse ? answ. to purifie our zeale , for so the apostle iames would haue a wise man to shew forth his good conuersation in meeknes of wisedome . which meeknes of wisdome , or wise mildnesse , . causeth a man to put a difference betweene the person and the sinne ; and affecteth him with pittie to the person , euen in reuenge of the sinne : so ioshua called achan , my sonne , when yet presently he executed the iudgement of death vpon him . . between sinne and sinne ; for christians are no stoiks to account all sinnes alike , some are motes troubling the eye , some are beames putting out the eye : a mote may soone be blowne away and remooued , a beame requireth more strength ; wise meeknesse will more shew it selfe in the one , but more retyre it selfe in the other . againe , some sinnes are more directly iniurious to men , and perhappes the partie himselfe ; others more iniurious to god : now this meeknesse of wisedome will be queene in the former , but giueth place to zeale in the latter . . it discerneth between sinner and sinner : for all sinners are not of a suite ; some sinne of ignorance , some against their light and knowledge ; some of weaknes , some of set purpose , and obstinate wickednes ; some are leaders and setters of sinne , some are led and seduced : some seeke excuses , as ashamed of that they haue done ; others defences , as glorying in their iniquitie : now commeth this meeknes of wisedome , and putteth difference , shewing compassion on some , and others sauing with feare . thus meeknes and zeale destroie not but strengthen one another : and thus all meekenes of wisedome must be shewed to all men , but this is such as neither impayreth the glorie of god , nor the proceedings of the gospel , nor the edification of men . vse . beware of that vice , which paul would here note in the christians of those dayes , which we may well wish they had not traduced to sundrie professors of our times ; for they beeing conuerted they scorned vnbeleeuers , and cared not how carelesly they carried themselues towards them . which spice of pride , i would it brake not out only not against the godles persons , but against poore beleeuing brethren , as deare to god , inwardly as rich , and sometimes as farre stripping them in store of grace , as they come behind them in store of outward things : but let this text teach vs , how vnbeseeming it is for a christian to be churlish to the worst , weakest , and most abiect . and let the motiues be effectuall to perswade to the generall practise of this dutie . . it is a grace verie acceptable to god. the apostle peter wisheth women to deck themselues herewith ; which as a precious garment , will bring them into reputation with god , as their ordinarie most costly attyre maketh them bewtifull , and setteth them out before men : neither is it so peculiar a garment to the woman , as the man also may not put it on , for it serueth not to distinguish the sex as bodily clothing , but commendeth euery soule possessing it vnto god , of whom not male nor female , but a new creature is respected . . it is an essentiall marke of a christian , who ought herein to imitate his lord iesus , who for the same purpose became a speciall schoolemaster of it , learne of mee , for i am lowly and meeke : . of heart , . of speach , when he was reuiled , he reuiled not againe , but sometime said nothing at all ; and when he spake , how meekly receiued he the greatest wrongs appeares , ioh. . . if i haue euill spoken , beare witnes of the euill , but if not , why smitest thou mee ? . of action , he was as a sheepe dumb before the sheare● . this was the sonne of god , on whom the spirit lighted in the similitude of an innocent doue ; and euen we to testifie our selues the sonnes of god , must in the practise of this grace , after a sort , manifest the lightning of gods spirit vpon vs. to this purpose the scriptures hence denominate the righteous , and make it a title of the iust : zeph. . . seeke the lord all the meeke of the earth . . the blessings intayled vnto it should mooue vs to the prastise of it , . spirituall , god will teach none but the meeke , psal. . neither can any learne of god but the meeke : and therefore iames wille●h vs , to heare with meeknes the ingrafted word : without it prayers will be interrupted , or not accepted : and therefore the meeke are commanded to seeke the lord. . temporall blessings , euen all outward prosperitie so farre as god seeth good , for this is the blessednesse of the meeke , that they shall inherit the earth . and in daies of distresse and times of straitnesse and affliction , they shall be safe ; for the lord hath promised to hide them in the day of his wrath , zep● . . . vers. . for we our selues also were in times past , vnwise , disobedient , deceiued , seruing the lusts and diuerse pleasures , liuing in malitiousnesse , and envie , hatefull , and bating one an other . this verse layeth down a weightie reason whereby our apostle would bow and bend the minds of christian men , to the practise of the former ●ertues , namely , of equi●ie , lenitie , long suffering , and meekenes towards all men , foes as well as friends , yea the worst as well as the best . the reason is drawne from the consideration of the present condition of conuerted christians , compared with that estate they were in before their conuersion and calling to the faith : to which purpose he is verie large in describing , . our estate of corruption in this . vers . . our estate after conuersion , in , , , and . verses : from both which the apostle thus concludeth the same thing thus . first , from the former : if we our selues were in times past in the selfe same condition , which other men are not yet called out of ; then ought we to be meeke and mercifull euen to those who are not yet conuerted . but we our selues were in times past as they are , we lay in the same puddle of corruption , were hewne out of the same pit , and though we may thinke we were neuer so gracelesse , as we see some others , yet we cannot charge them so deepely for time present , but they may come ouer vs with the same in times past , as this third verse will teach vs : and therefore we ought to shewe all lenitie and meekenes to all men . secondly , from our latter condition of conuersion , thus our apostle frameth his reason ; if god haue beene so bountifull a benefactor vnto vs , when we were so vnworthy , as the former verse describeth , that his meere and alone mercie saued vs ; then must we in imitation of our heauenly father , doe the like to our brethren . but god hath done thus , ver . , . so as from both we may well reason , that a newe condition requireth a newe conuersation ; newe men must haue newe manners ; we beeing christians may not carrie our selues so crookedly as in times past , nor so roughly towards those who now do the same things which then we did , considering our owne selues . but before we come to the particular descriptions of these two estates , one or two general obseruations are necessarily to be collected out of the scope of the verses . doctr. . the consideration of the common condition , is a notable ground of meeknes and moderation towards those who yet are vncalled to the faith . for . whereas pride maketh the heart to swell against the brother , and is a roote whence these bitter fruits arise : this consideration pulleth those peacock feathers , and humbleth the heart , so as when it can finde no other reason of forbearance , here it neuer wanteth a most effectuall one . what , we are brethren , of common parents , of common condition , our estate , our temper was all alike , i was borne into the world as naked in soule , in bodie , as he was . and thus by this consideration , the apostle beateth downe the pride of man , who seperated thee ? hast thou any thing aboue another which thou hast not receiued ? and then why boastest thou as if thou hadst not receiued it ? and elsewhere disputing of the breaking off of the naturall branches the iewes , and ingrafting the gentiles , he vseth almost through his discourse no other argument to keepe the gentile from insulting and priding himselfe ouer the iew but this same , the iewes now beleeue not , nor haue obtained mercie , no more in time past did you gentiles beleeue nor had obtained mercie : againe , the iewes are broke off ; so may you gentiles be , for of your selues you stand no faster then they did , be not therefore high minded but feare . secondly , this consideration not only subdueth that violent affecti-of pride , but worketh the heart to such affections as not only beseeme our selues but befit the offender , and these are two . . for time present pitie , and compassion . . hope for time to come . the former of these two is a fitter affection for a christiā then anger or wrath against the vnconuerted . how forceable that argument is to mooue vs to the workes of mercie and loue towards the bodies of men , in that they are our flesh appeareth , isa. . . thou shalt not hide thy selfe from thine owne flesh , but bring the wanderer to thy house , couer the naked , deale thy bread to the hungrie : and yet much more hence must we put on the bowells of mercie toward the soules of men , by letting their miserie into our hearts , that our verie bowells may yearne , as if their condition were now ( as once it was ) our owne . and if we must so farre pittie our neighbours beast , yea our enemies , that when we see it faile vnder the burthen we must helpe it vp , ought we not much more helpe to beare his owne burden , and so fulfill the law of christ ? this affection would set men about other worke , then talking of , iesting at , or disgracing men for their falls and slips , which ( especially in a professor ) is meate , and musick to the scorners ; who herein iustly prouoke the lord to giue themselues vp to feareful sinnes , and so be the iust reproaches and by-words of men . no , this compassion would cause them set hand to help them out of the snare , to counsell , to pray for , nay set the heart on bleeding rather then reioysing in their sinne : he were rather a monster then a man , that could see a man take a fall to the breaking of his back or necke , and could turne it into a iest ; or a man wound himselfe deadly , and he make but a meriment of it : no the least droppe of humanitie would helpe vp the former , and thrust in some napkin to stanch the blood of the latter : hath nature taught thee such duties to the bodie of man , and hast thou no grace to take to heart the hurts of his soule ? the second affection wrought by this consideration of common condition , is hope for time to come , which is another speciall motiue to allay impatience towards offenders . was not my selfe as hopelesse once , and in times past as desperately gone in sinnefull wayes ; but now recalled and brought to the fellowship of the grace of god ? so god may haue his time for this man , whose works and thoughts are yet against him ; farre he went that neuer returned , he that could change sauls heart in the midst of his rage to make a paul of him , can turne his heart also : he that could make of onesimus a runagate and fugitiue seruant , a faithful brother , can bring this man b●cke the same way he is gone : he that made his heart , can mend it at his pleasure : i must not giue him ouer as hopeles , seeing he that had mercie on my selfe , may also haue mercie on him . we beare many weakenesses and toyes in children , because our selues were so once , and our hope is that time will outweare them , euen so must strong men with babes in christ ; and older christians with such as are in their vnstaied heate . the reason is as good , our selues were such , and they may come to be stronger and older in christ then our selues are . vse . . in seeing another mans sinne euer labour to see thine own , let his weaknes be thy glasse to view thine own . thou seest another drink to excesse , and drunkennes , by the wet or the dry : say with pharaohs butler , oh i call my sinne to remembrance this day . thou hearest another sweare , curse , rayle , and blaspheme : oh the time was that my selfe could do no other : thou seest another fall some other way , still bring thine eyes home , and look to thine owne standing . . alwaies condemne thy neighbours vices as though they were thine own , take vp the first stone against thine own selfe and sinne ; cast out thine owne beame first ; and thus considering thy selfe , thou wilt proceed by the spirit of meeknes . here is both the right beginning and proceeding in reformation ; whereas the forgetfulnes of a mans owne estate in time past , hindreth the wise respect of anothers for the present . the theife on the crosse implieth in his reproofe of his fellow , that if he had considered that himselfe was in the same condemnation , he could not almost with his soule and life haue breathed out scoffes against christ. . we see hence how the lord would haue vs look vpon our sins and old estate : namly , to the humbling of our selues and the good of our brethren . for the first , euery new remembrance of any sinne should be a fresh bleeding wound in our soules ; a false heart it is and woe vnto it , that can with new delight thinke and speake of old sinnes , for there the selfe same affection and vile lust which brought on that sinne is yet aliue , and vnmortified . for the latter , euery such remembrance should mooue vs to commiseration to our brethren offending . alas , why should not i be meeke to others , if i had no reason else , my owne estate ministreth a multitude : i was in times past as bad as any , the child of wrath aswell as any other . if for the present there be a change , by grace i am all that i am , and for the time future my selfe may be tempted , and am as subiect to fall as any other : thus i was , and then i would haue bin borne withall : that thus i am not , it is the lord that hath seperated me : and now i see what hand it is that keepeth me from beeing led and left in tempation . thus if we behold our sinne we may sucke , some sweet out of poyson , and out of our euill , take occasion to grow better all our daies , furthering our selues thereby to walke humbly before god , and meekly towards our brethren : otherwise to behold sin past , & neither of these prouoked , prooueth but an idle beholding of it , and becommeth an hurtfull ●earer of the conscience in the end . doct. . whosoeuer are called vnto the faith , haue experience of a double estate in themselues , one in time past , and another for the present , the one of nature , the other of grace ; our apostle affirmeth it of all beleeuers , of which there are none but he had his once , his time past , in regard of which he may now be said to be changed into another man , rom. . , . the time was when the romans were in the flesh , when sinnefull motions had force in them vnto death ; and there was an aftertime when they were deliuered from the law , and serued god not in the oldnesse of the letter , but in the newnesse of spirit : ephes. . . among whome the gentiles we beleeuers had our conuersation in time past : colos. . . wherein ye walked also once , but now , &c. . cor. . . and such were some of you , but yee are washed . and good reason there is , that he that is now beloued , should see that once he was not beloued , and that he who now is in the state of grace , should see that he was once in the state of wrath aswell as others , which will cause him to loue much : and indeed the elect could not be elect , nor iustified , nor washed , if they were alwaies the children of god , and were it not for this once , and time past , wherein there was no difference betweene them , and the reprobate , but only in gods counsell and possibilitie of calling . i adde further , that the conuerted may and must haue experience of this change : for the conuersion of a sinner , is a miracle aboue all naturall wonders : and therefore ( except in some ieremie , iohn baptist , and some few sanctified from the wombe ) is no such insensible thing as cannot be perceiued . it is no such naturall change as is effected by insensible degrees , as when he that was a child is now become a man : but a supernaturall change by the spirit of grace , such as when a man is borne into the world , or when a blind man is restored to his sight , or rather a dead man vnto life , which are things of much note , and manifest alteration , and that of the whole man. againe , faith it is which as an internall instrument purgeth the augian stable , and purifieth the ●oule cage of the heart : now this we may know , and must examine whether we be in the faith or no : know yee not that christ is in you , vnlesse ye be reprobates ? and , . cor. . . know yee not that yee are the temple of god , and that the spirit of god dwelleth in you ? and , rom. . . know yee that yee are dead to sinne , but are aliue to god in iesus christ our lord. vse . . labour to find this change in thy selfe , and examine whether thou canst put difference betweene time past , and time present ; for otherwise i see not but thou must set thy selfe downe without comfort , a● one that hath no sound proofe of thy conuersion . quest. but how shall i come to any distinct knowledge of this change in my selfe ? ans. enquire and make search whether thou canst find the life of grace in thy soule ; for before this change thou wast dead in trespasses and sinnes . hath then the powerfull voice of christ called thee out of thy graue ? hath he breathed the breath of life into the face of thy soule ? hast thou thy spirituall sences restored thee ? are thine eyes opened that thou canst say with the blind man ; one thing i know , that whereas i was blind , now i am sure i see ? hath he said ephata to thine eares , that now they are become the other sence of spirituall illumination , and vnderstanding ? dost thou sauour the things of god ? is the word sweet to thy tast ? dost thou feele the prickings of the law , and the lenitives of the gospel ? surely if thou hast any true sence of god , thou art not altogether destitute of the life of god. againe , examine thy motion , which is another inseperable companion of life , euen in things that want sence : namely , whether thy cogitations , motions , speaches , actions publike and priuate be changed , and haue a new qualitie vpon them ; whether they are now holy , spirituall , heauenly , fruitfull , whereas before thy change thou wast in all these led by the command and instinct of the flesh . canst thou pray in faith , and crie in assurance , abba , father ? this is also a signe of the presence of the spirit , which is the earnest pennie of thy adoption ; whereas before this change thou fledst from the presence of god , and tooke him for thine enemie . dost thou loue god for himselfe , and thy neighbour for gods sake ? this will be as the heate of a stone in summer , which argueth the shining of the sunne : whereas before this change thou hatedst god , and loued thy neighbour either not at all , or but in carnall respects . is thy heart estranged from the world , the honours , profits , and pleasures of it ? this change maketh the woman at the well forget her waterpot ; whereas before , thy heauen was here vpon earth , thy treasure here , and so thy heart also . doth the church of god and the number of gods people acknowledge this chang in thee ? for this is not to be contemned , seeing that hardly can the child liue in the womb and not stirre , or stirre but the mother shall perciue it ; take knowledge therefore what good men conceiue of thee , and by these notes examine thy selfe vnpartially , & thou shalt come to know , whether thou art begotten of immortall seed , borne into the church of god , and called to the estate both of grace and glorie . obiect . some will here say , alas , i now feare that i know not what this change meaneth , i haue good desires to doe well , to loue god , to auoid sinne , to do good to good men , and yet i find little change of my selfe from that i was long ago . answ. here two sorts of men are to be respected . the former sort are such as are cast vpon a drunken sleep , and securely passe their daies in a course which indeed abandoneth all godlinesse , and conceiue that a ciuill life will goe for good payment before god , as it only carrieth the report of honestie among men ; and that good meanings and harmeles liuing , is christianitie inough : in this delusion doe they dangerously sleep on the top of the maste , not once dreaming of the necessitie of any change , although their righteousnesse neuer came neare the righteousnes of the scribes and pharisies . but these are to know , that although they gallop not so fast to hell as some others before them , yet to hell for the present they tend : it beeing a sure thing , that vnlesse they be other then they were in time past , they shall neuer see heauen . the second sort are such as see indeed better things , but follow the worse ; they consent to the law that it is good , and in their inner man are delighted with it , but by the tyrannie of sinne and dominion of the flesh , the law of which is present with them , are drawn vnto euill , and followe the call of manifold lusts : yet because they hate the euill they doe , and preserue in them a strife betweene flesh and spirit , which spirit still resisteth euen where it cannot preuaile , these may espie a change in themselues from that they were when the strong man kept the hold , and all things were at peace . and if they find not such a through change of the whole man as they desire , they are perhappes in the beginnings of grace , or in the times of temptation , and must waite gods leysure in thei● further freedome : or else let them timely bewaile their securitie and sluggishnes , which hath setled them on the lees of such corruptions , as they ought long since to haue parted from , and not so doing are iustly bereaued of their present comfort . thus for the sakes of these , i haue dissolued that obiection . vse . . hence may many a one learne , what to thinke of himselfe : some professe they loue god with all their hearts , and haue euer so done since they can remember : they alwaies beleeued in christ , and neuer doubted but they were e●er deare vnto god. but all this is nothing but a deceitfull skinning ouer the sores of their soules , with peace , peace ; whereas the case that was euer so good , was neuer good at all : no , if thou canst not remember the time past , when thy state was worse then naught , i can neuer be perswaded that it is good for the present . an infidell once thou wast , an hater of god , an enemie to righteousnesse , and if thou knowest no change so thou art still . the knowledge of god , loue of god , and faith in christ , growe not in thine owne grounds , neither is our god so prodigall of these , but he that hath them knoweth how he commeth by them : no man is borne a beleeuer , nor an heire to heauen ; neither can any make purchase , or take possession of it without his owne priuitie . others are so farre from this change in themselues , as they cannot endure it in others : if a man will not sweare , and drinke , and game , and riot , as he once in time past could ; oh , say they , you were wont to be a good fellow , and a good companion ; and doe you now begin to be precise , and to take a way alone from all your neighbours ? if he now begin to speake of a change , and they see perswasion will not preuaile with him , he had neede get him a new world to liue in a part from his old companions , who will be the men they were : times , years , and ages change , & renew vpon them , but themselues are no changlings , no new men . a third sort , haue made a wofull change from that once they were , whose lamps haue died out in their hands , while as wearie of the good way , they haue departed from the way of righteousnesse : of whom whosoeuer knewe them , may say , how is the gold become so dim , how is the fine gold changed ? the visages of some nazarites are become blacker then a coale . vse . . euerie christian learne hence , . if we see a change in our selues or others , to blesse god that hath made this separation , rom. . . god be thanked , that yee were such , but nowe yee obey the forme : and , blessed be god for this vnspeakeable gift . . not to deeme of men as they were once in time past , when once this change is come , the lord esteemeth of men according to the present grace receiued , and neuer casteth them in the teeth with that they were in time past ; and why should we vpbraid men with sinnes or infirmities past , which the lord hath couered ? paul accounted not iames , iohn , peter , fishermen , as they had been in times past , but highly esteemed of them at apostles of christ , beeing called thereunto . oh say some , i knewe such a man when he could haue beene as youthfull , riotous , intemperate , as an other : and thus commonly the deuill getteth within men to traduce the gospel , especially in professors , which maketh this caueat the more necessarie . now we come to the description of our naturall estate corrupted by sinne : and this corruption is seated in three things : . in the minde . . in the will. . in the conuersation of life . the corruption of the minde hath our apostle set downe in three degrees of it : we were ( saith he ) . vnwise , . disobedient , . deceiued . secondly , the corruption of will standeth in the captiuitie of it , while we serued diuerse lusts and pleasures . thirdly , the corruption of conuersation bewraieth it selfe , in that while we liued that naturall life , we liued in malice and enuie , hated and hatefull . of all which we are to speake in their order . and first for the corruption of mind and the degrees of it , we will first search out the true meaning of them ; and then deliuer some naturall instruction out of euerie of them . vnwise , ] this word directly sheweth the follie and want of vnderstanding in the things of god : the which that we may better conceiue , we must knowe , that before the fall , euerie man had an vnderstanding giuen him of god , both naturall and spirituall , both of them holy , and entire : and that by our apostacie from god in our first parents , we lost the maine part of the former , and euery whit of the latter . all our wisdome in earthly and natural things concerning this present life is not lost , yet that which remaineth is ( as reason it selfe ) very weake and insufficient ; that instance eccles. . . teacheth it : there is a man , and he is but one alone , without a second , he hath neither sonnes nor brother , of whose trauell in getting wealth there is no end ; and yet he saith not with himselfe , for whom doe i trauell ? which argueth a merueilous impotencie and darkenes in the vnderstanding of naturall things . but come to heauenly and supernaturall , there it is as altogether lost : we are not able of our selues saith our apostle to thinke one good thought : and much lesse to conceiue the things of god , which are all mysteries and written in a clasped booke , and sealed with seauen seales , vntill the lord by his spirit open the vnderstanding : such foolish children are we ▪ and and of none vnderstanding . nay further , we haue not onely a depriuation of spirituall wisedome in vs , but an auersation , and vntoward disposition , cleane contaarie thereunto , that we can imagine and conceiue onely euill continually : for what is else prooued by that we are called beasts in vnderstanding , and willed not to be like the horse or mule : which creatures are not onely with vnderstanding , but exceeding ●●ke and hard to be taught , euen when they are much broken and beaten . and which of vs hath not experience of his owne slownes of heart to conceiue the things of our eternall peace , neuer so plainely , neuer so often taught in the ministerie ? neither is one nature here of better apprehension then an other , for the speach is true not onely of simple ones , but of the greatest clerks who here are not the wisest men : the quickest natures , plato , aristotle , seneca , are here as blinde as moles : nay , nicodemus a ruler in israel , how babishly and foolishly did he apprehend the speach of christ concerning the newe birth ? there was no way but for men to returne backe into the womb againe . thus sensuall and earthly is the best of our wisedome , and no sharper is our conceit in such obiects , till the lord whet and frame them : till which time we see our selues by this we haue said , to be in the ranke of those men , vpon whom paul affirmed , that they neither knewe the things of god , nor could know them . disobedient , ] this second degree of corruption of mind , sheweth that we are not onely ignorant , but froward in the things of god , and such as will not be perswaded , as the word in the originall soundeth : and this is nothing els but a peruerse disposition which fighteth against the truth . which a little better to vnderstand , we must knowe , that before our fall , the minde of man had two faculties about the truth of god. . the knowledge of it so farre as was meete . . an assent approouing that knowledge . in stead of which are succeeded two contrarie corruptions since the fall . . darkenes in stead of that light of knowledge . . frowardnes or reasoning against it . for example , when the vnderstanding of man vnconuerted , conceiueth something of that we deliuer out of the word , whereas it should assent vnto the lawe that it is good , and the gospel that it is the arme of god vnto saluation ; the wisedome of the flesh on the contrarie , it becommeth enmitie to all this ; it can finde euasions to shift off the curse ; it can couenant with hell , and death . and for the gospel , it is to one foolishnesse , to an other offence : pauls preaching shall be counted madnesse , or malice , or something els which shall be reason and warrant inough to contemne it . deceiued , ] this is the third degree of corruption of mind , and a consequent of the former . it is a word borrowed from trauellers , that are in a wrong way ; that goe by gesse , which they must needs doe who neither knowe the way , nor will knowe it , who are out and will not bee called in . and this noteth a further miserie then before ; namely , that men are naturally resolued in by-pathes , delight in their wandrings , and haue no delight to heare of the path of life eternall . doctr. . out of the first degree of the miserie of our minds , we learne what is the course of vngodly and vnconuerted men ; namely , a foolish and vnwise walking . that which the lord speaketh of israel , is true of euerie naturall man , my people is foolish , they haue not knowne me , they are foolish children , they are wise to doe euill , but to doe well they knowe not : the same confirmeth the apostle , ephes. . . walke not as vnwise , ( namely , as ye did before your calling ) but as wise . and if the knowledge and feare of god be the beginning of wisedome , how can such as are without gods teaching euer be wise to walke in the wayes of saluation ? we account such as want and are destitute of naturall knowledge in outward things , no better then fooles : and shall those goe for wise , who haue not one sparkle of spirituall knowledge , which ●s a farre more pretious wisedome then the other ? if they be deemed simple foolish men who care not to wrong and hurt their bodies , much more may such as depriue their soules of spirituall foode , raiment , yea of eternall life it selfe . if those who would exchange gold for a counter ; much more such as thinke it a good bootie to gaine a small portion of the world with the losse of their soules . if they be fooles whom men so esteeme , much more whom the lord so stileth , as euery where the naturall and vngodly man ; and this not for one or two foolish actions , for thus the best euen dauid himselfe confesseth , that sometimes he doth verie foolishly , but for that his whole course is the practise of notable folly . and that we may see this truth in some instances , we will note some maine properties of folly , and see whether they are not most naturall to euerie naturall man. the . maine propertie of fooles and silly bodies is , that they knowe not the end of their liues , why god made them and put them into this world : euen so aske many men why god did inspire the breath of life on their faces ; how fewe would giue this direct answer , that by glorifying god in my calling i might be lead to a better life herafter . ask many a man concerning heauen , and earth , and sea , and other sensible things , and they will giue some sensible answers , as that the earth was made for man and beast to liue vpon , the sea for fish , and nauigation , the ayre for man and beast to breath in , the sunne , moone , and starres for light , heat , and comfort ; the beasts , fishes , foules , &c. for man : but why thy selfe ? fewest would say for god , but if they speake true , some for themselues , some for their familie , some for their pleasures , some for wealth , or some baser ende , to which such a noble creature as man is should be destinated . the second propertie of folly is , that as fooles liue for the present time , if they can get meat , drinke , sleepe , cloathes , and necessaries for the present , they forecast nothing to come : euen so vngodly men if they can get wealth , and lay vp things present for many yeares to come , they dreame of no other heauen , they forecast no day of death , nor iudgement : but oh foole , what if thy soule be taken away this night ? this was that which that foole thought not of : and as of their owne , so they iudge of all other mens felicitie by things present : into which folly dauid himselfe was sliding , when he confesseth himselfe as ignorant as a beast in this point , vntill he went into the sanctuarie . the third propertie is , fooles are indocible , and incorrigible ; so the naturall man put him to schoole , he learneth nothing by the booke of the creatures , nor of the creator in the scriptures . let god the great schoolemaster whippe him , and bray him in the morter of his iudgments , ●e is a foole still , he leaueth not his old wonts . the fourth propertie , fooles are so wise in their owne conceits , as they will abide no counsell ; the naturall man is wiser in his owne eyes then seauen men that can giue a reason : tell him sinne is a dangerous edgtoole , he maketh a mocke of sinne , he iesteth and playeth the foole with firebrands and deadly things : so wish him to forsake and denie his owne wayes of sinnefull pleasures , vnlawfull profits , to take vp his crosse , and followe christ ; no , he hath an easier and broader way , he liketh no such precise courses . in all these regards , may we not truely say , of euery vnconuerted man , vaine man would be wise , though man newe borne is like a wild asse colt : for of such zophar spake the truth , though he wrong applyed it vnto iob ; and too much of these follyes are bound vp in the hearts of gods children themselues , vntill the rods of correction driue it out . vse . we are hence taught , how to deeme and iudge of the estates of men ; look into their courses , if they be wise for their soules and life eternall , making that their maine scope and end , then are they truly wise indeed ; wise merchants they only are , that sell all to buy the field , and the treasure hid in it : wise virgins only are they , that make sure of oyle of grace in their lamps , and that in due time , whatsoeuer come of other things . true it is that men esteeme these of all other silly creatures , and simple men , void of all prudence and forecast in their affaires ; that conteine their thoughts within compasse , and dare not stretch their wits and consciences for gaine as others can and do ; but yet they haue chosen the better part , they haue gotten christ , who is made their wisedome , in whom they haue all their debts discharged , and all comfortable supplies , yea such treasures as the richest indian mines afford not ; treasures of wisedome , of grace , of life , and happines euerlasting . oh thrice blessed is that christian soule , who hath attained this wisedome , happie is that man that can say , i was once vnwise , but now with thankfulnes i cannot but acknowledge the good hand of my god vpon me , in whose light i see light . . let this perswade euery man , to breake from the bands of his own folly , and vse the meanes to come by this wisedome : get wisdome once , thou hast gotten inough ; begge wisdome of god with salomon , thou shalt haue wisedome , and wealth , and euery good thing more then thou askest ; for riches and glorie are in her left hand , and length of daies in her right , and all her pa●hes are prosperitie : and hauing once attained this wisedome , lay her in thy bosome , and make much of this deare daughter of god. and as for those who want it , be a meanes if thou canst , to communicate it vnto them , at least by godly example and prayer ; and forget not our apostles scope ; suffer with meekensse the contrarie minded , and wayte when god will vouchsafe them the knowledge of his truth . doctr. . out of the second degree of the corruption of mind , we learne , that it is a marke of a m●n out of christ , not to beleeue and assent to the word , but rather to stand out in reasoning against the euidence of it : for so soone as euer a man is become the sheep of christ , he cannot but presently heare his voyce . and hence christ himselfe prooueth the carping pharisies not to be of god , because they could not abide to heare his sayings : and who be they to whom the gospel is hid ? euen they that perish : and if we would haue a more euident marke to know them by , it is added , that they be such , as the eyes of whose minds the god of this world hath blinded : wherein is implied a wilfull ioyning with satan , to blind themselues further by their mallice , then they were by corrupted nature . quest. but are there any so monstrous as will resist the word of god , it were pittie that any such should liue . answ. yea many moe then will be acknowne of : and let vs looke a little nearer the thing , and we shall find too iust occasion to pronounce against many in our congregations , that which stephen did of the iewes , that they were resisters of the holy ghost . for . whose words be these to the almightie ? depart from vs , we will not the knowledge of thy waies ; and , who is the almightie , that we should serue him ? oh these be blasphemous speaches ( you will say ) and we abhorre them in our hearts . but howsoeuer men would be loath to let such speaches passe the doore of their lippes , yet the thing sticketh closer vnto them then to be so easily wiped off : for how many of vs , who heare the word , receiue the sacraments , and goe for christians , resolue yet not to leaue our sinnes till they leaue vs ? nay the obstinate purpose of our hearts is to practise them still : and what is this else , but with the seruants in the parable , to send word into a farre countrie after the king , that we will not haue him to rule ouer vs , but our owne lusts shall still prescribe laws vnto vs ? . who be they that say , the word and doctrine of the law and gospel is foolishnesse ? this you will say , was and is the conceite of the iewes and heathen ones , but we are christians , and hope to be saued by it . but how comes it to passe then , that christians hearing their personall sinnes daily reprooued , and the terrible curses of the law denounced against them , yet hide and hold them as so many sweet morsells vnder their tongues , and will not let them goe ? do they not plainely manifest that they assent not to the word , that either their sinnes are so haynous , or hell so ho●e as the word speaketh ? be they not christians that make leagues with hell and death , and say , when the sword passeth through the land , i shall be safe , and out of gunshot ? be they not christians that thus blesse themselues in their iniquitie ? for how hath the lord both denounced and executed his iudgements , and made them as cleare as the light , and yet euery man cryeth peace to his soule . we seeme in denouncing them from the lord , as lot to his sonnes in law , euen as if we mocked ; and therefore the lord taketh our part , and executeth as fast on the other hand , and yet no man setteth the iudgement vnto his heart ; a fearefull forerunner of the whole lands desolation , if timely repentance preuent it not . they be christians also at least in name , that account the gladde tydings of their deliuerance by christ , as the israelites reputed their raysing and returne out of babylon , but as a dreame : for whose hearts leap within them at the ioyfull message of the pardon of their sinne ? who leane vnto the promises walking worthy of them for their life ? very few assent vnto the truth we teach ; it hardly sinketh with men that god should become man , that by the death of one , life should be procured to so many : that the way to heauen should lie by hell , that by afflictions they should be passed to glorie ; these things be riddles to many professed christians . so when we call people , as god did his , to walke in the old way , that they may find rest to their soules : they answer vs with them , we will not walke in that way : the sound of the thing , if not of the voice speaketh : for we call men from swearing , lying , couetousnes which is idolatrie , from saboath breaking , intemperance , drinkings , and vncleannes ; but mens hearts speake by their liues ; we will sweare , we will drinke to drunkennesse , we will by gaming or idlenesse breake the sabboath ; the waies of god are too straite and vnequall , a man had as good be in prison as in these bonds . lastly , whereas by the knowledge and comfort of the scriptures , we should come to haue hope , which whosoeuer hath , hee purgeth himselfe : how doe most professed christians peruert the scriptures to their own destruction : god is mercifull , and therefore i may do what i list : at what time soeuer a sinner repenteth , god will blot out all his sinnes , and therefore i will not repent yet . the whole law is comprehended in these two , thou shalt loue the lord thy god with all thy heart , or aboue all , and thy neighbour as thy selfe : and therefore i know as much as any preacher can tell me , what need all these sermons ? the sabboath was made for man , and not man for the sabboath , and therefore what need men be so strait laced and precise in the duties of it . hee that prouideth not for his wife and children , is worse then an infidell : therefore i must and will diligently seek the world , and set my heart vpon couetousnes . by all which instances , we may see our selues as in a glasse , tainted with this fearefull sin of rising vp , and reasoning against that light which shineth out in the word . vse . . let all men learne hence to be humbled vnder that vile estate of our nature , by which we are not onely laden with simple ignorance , but euen oppressed with affected contumacie against it ; such as our sauiour chargeth vpon the iewes , ioh. . and such as breaketh out in many of our people , who not seldome in hearing vs teach them the truth of god , say as the iewes of christ , who can heare him . alas , how farre better were it with vs , to haue beene heathen or infidels , and neuer haue heard of iesus christ , that our ignorance had beene simple and inuincible , then such christians as abound not onely with ignorance , but such as the apostle speaketh of , rom. . . which is caused of the hardnesse of heart which is in them . . hence may we cease to wonder , why so fewe obey the gospel , why after so much teaching , there is so little fruit , so little knowledge , so little turning to god ; because the degree of corruption of mind , is beyond bare ignorance ; as to assent to the word is a further degree of grace then bare knowledge . the minister may hale and pull , but vnlesse the father drawe , none come to the sonne , such is the contumacie and stubbornenes of mens hearts naturally , that no curse can terrifie , nor promise affect it : and this was it which made christs own ministerie vnprofitable to the iewes , as we reade , ioh. . let hearers and students of the scripture labour and pray for the sanctification of mind , and the spirit renewing their inner man : without which they may heare , and study , and reade , but as the eunuch , without vnderstanding for want of a guide . without this teacher our report shall not be beleeued , nor without this finger of god shall the arme of god be reuealed . a sound of words may be heard , and the report of truth may be so strong , as to winne acknowledgment of it selfe , but faith shall not be founded , nor loue quickned , nor hope confirmed , nor that change wrought , without which thou shalt continue a cauiller still , yea froward , and an enemie to god and his truth . . if we be such as are called out of this estate , to whom god hath giuen hearts to beleeue , assent , and obey the truth ; let vs not depriue god of his glorie , but acknowledging his gift , giue him the honour due vnto him , for here is an exceeding great power of god put forth , if it be giuen thee to beleeue : the worke of faith is a worke of great power : see . thess. . , deceiued , ] out of this third degree of corruption of mind , we learne , that before men be brought vnto christ , they infinitely erre , and their whole life is but a wandring from god and his wayes . for . christ is the way , the truth , and the life , and therefore to be out of christ , is to be out of the way that tendeth to life . . our selues by our sinne are cast into the darke night , and haue not the least glimpse of sun , moone , or starre , but walking in darkenesse knowe not whether we tende . . we haue a wandring and vagrant vaine euen after our calling , and therefore much more before : how haue the saints of god complained in their owne , and in the name of the church , isa. . . we haue all wandred like lost sheepe . the like dauid confesseth of himselfe , and euen after conuersion the lord must still be seeking vs vp , psal. . . oh seek thy seruant , for els we haue no list to returne to the sheepheard of our soules iesus christ. now the reason of all this error , is a filthy flatterie of the heart , and a guilfull securitie of spirit , which holdeth men from seeking happinesse where it is to be had , while they mistaking their condition , make faire weather with their soules , when in the meane time all is amisse , and they for truth embrace nothing but dangerous and damnable error . we shall not neede trauell farre to seeke instances of such vagrants out of the wayes of god : and yet aske any of them what way they trauell , all of them hast to heauen , and will be there as soone as the best , if we may beleeue them . i might here saue some labour , but that the world swarmeth with such wanderers ; and that i take it much materiall to our point and purpose , to shew how farre many are out of the right way , how little acquaintance many christians haue with christ , of whom , some neuer saw his face , neuer saluted him : others haue thought it their best securitie to stand a loose and follow him a farre off : and others after a little acquaintance with him , doe as many disciples did , fall off from him , and walke with him no more . but a little further to prosecute the point in particular . first , what a fearefull deceit is that of many ruffianly protestants , who strengthen themselues in their sinnes , sometimes putting off all the feare of gods iustice , and growing into contempt of his iudgements ; sometimes absoluing themselues from the guilt and curse of sinne in hope of impunitie ; as though the lord were become an idle essence , who hath put off the power of iudging the world , and reuenging the wickednesse of it . the prophet zephanie noted in his time such a knot of vngodly men that were frozen in their dregges : but how came they to this setlednesse in sinne ? they said in their hearts , tush , the lord will doe neither good nor euill . and did this sinne die with that age ? how could it then be that men should so generally fauour themselues in their lusts , and become so violent in fulfilling them , if they did not conceiue peace in them ? how could so many of our age scorne religion , contemne godlinesse , outface goodnesse and conscience ? how could it be if the lords silence bred not securitie , that we should in vaine crie out so loud vpon profaners of the lords sabbaths and ordinances , against adulterers , drunkard● ▪ 〈◊〉 , swearers , raylers , and other swarmes of such sinners , all whome the apostle hath barred from any portion in heauen ; and after our lifting vp of our voyces like trumpets against them no reformation should follow ? but what a wofull deceit it is appeareth , deut. . . if any man shall blesse himselfe and say , i shall haue peace , and yet walketh in the stubbornenesse of his owne heart , the lord will not be mercifull to that man , but the wrath of the lord , and his iealousie shall smoake out against him , and euerie curse that is written in this booke shall light vpon him . and so the lord in the forenamed prophet hath threatned , that whereas they thinke to lie close from vnder his eye , who hath put a darke cloud betweene himselfe and them , yet he will search as with lights , such frozen fellowes , to bring spoyle vpon them , and to lay their houses desolate : consider this all yee that forget god , least he teare you in pieces and none shall rescue . a second and as fearefull deceit as the former , is that proude conceit of a kind of inbred and inherent righteousnesse of many reputed christians , but indeede of such as wanting christs righteousnesse , seeke to sew their owne ●igleaues together . the pharisies in their time thanked god that they were not as other men ; they were whole and needed no physitian . the laodiceans tooke themselues to be rich and encreased , and stood in neede of nothing ; but were deceiued , and sawe not themselues in a true glasse , which would haue shewed thē blindnes , & nakednesse , and pouertie . so how many ciuill , iust dealing , and harmeles men , euerie where are there at this day , who ouerthrowe themselues with this deceit ? which ariseth sometimes by measuring themselues with themselues ; as the proud preachers of corinth , seemed somewhat comparing themselues with themselues : and otherwhiles by comparing themselues with others whom they take greater sinners then themselues , as the pharisies did : but especially through ignorance , or a dead knowledge of the righteousnesse of the law , they see not what strict righteousnesse god requireth , nor their owne corruption boyling within them , and so neglect all the sence of their secret lusts rising vp against the loue of god or man , and that incessantly in them . paul himselfe without the lawe was aliue , and so are these in all vnconscionable wayes , without feare of damnation , without trouble of conscience , and sence of fearefull sinnes , because they want the true knowledge of the lawe to worke vpon them ; while they look at themselues , they see themselues liue strictly according to humane lawes ▪ they keepe their words , are good to the poore , iollie housekeepers , hold them to old rents without racking , their tenants pray for them , they are well thought of in their country , and what neede of further righteousness● ? while they looke at others , they see some adulterers , some drunkards ▪ some extortioners ; they thank god none can charge them with such crimes . yea sometimes they will braue themselues with great professors , they would not for a world be so bad as they , so couetous , so contentious , so hypocriticall , or some other infirmities shall be fathered vpon them , or imputed vnto them : and thus they puffe vp themselues ouergrowne with desperate diseases , while they scorne others as it were for the toothach . now alas what a generall deceit is this ? where is there a soule in towne or country , but in it owne conceit is aliue ? which yet liueth in all profanenesse . poore people in the countrie especially content themselues with going to church , and a formall seruice , but without all spirit and life , yea indeed despise the word and prayer , and yet say they serue god as well as others , or as they neede , or as himselfe giueth them leaue . they meane no man harme they say , yet their nature must needes be angrie , and reuenge too , if men much prouoke them ; they can ordinarily sweare without touch , because they say they hope they sweare nothing but truth , or by nothing but that which is good . if they curse or banne , they were vrged vnto it : they can seeke out to the witch for themselues , their children , and cattell , because god hath prouided a salue for euerie sore : they defie drunkennes , but can sometimes in the weeke resort to the alehouse for good fellowship sake : they are no common gamsters , but after seruice on sundaies ( as they say ) can spend away the time for good neighbourhood . oh how hath the deceitfulnes of sinne ouerreached these poore ones , and put out their eies to destruction ; if there were no law indeede there could be no transgression , nor these could be no sinnes : but let that light shine once vpon the conscience , let the voice of it once awaken the soule out of these dead sleepes , they would as fast crie out of themselues and their courses : then would all such pharisaicall righteousnesse vanish as the smoake in the winde : then would they no longer say with the iewes , we are wise , the word of the lord is with vs , so we are not farre from heauen : or so farre as these forward ministers would make vs beleeue , we come to church , we loue a good pulpitman , and haue good and faire seruice ; no no , the voice would be , that other which followeth , we haue all this while reiected the word of the lord , and what wisedome can be in vs ? and it were to be wished , that euen gods children were wise to discouer this deceite in themselues , which otherwise will often dead their diligence in the waies of god , while they looke in themselues , or compare themselues with others who are not come so farre as they : but let them with the saints looke vp vnto the pure nature of god , and to the perfect law of righteousnesse ; the former will keep them low in their own eyes , and the latter prouoke to truth in the inward parts which the lord by that law requireth . a third sort of men as farre deceiued as the former , are secure persons , who beeing baptized into the name of christ , as yet neuer came vnto him , but plod on in all dirtie and sinnefull waies ; with many pretenses vnderpropping themselues , but neuer examining duly whether they be right or no. and because the waies of this error are infinite , we shall not do amisse in discrying some few of them : and tracing them , we shall not find them so vnfrequented , but that infinite numbers of secure men and women shall be found in euery of them , who all of them are still deceiued , and as they were borne , so they liue in errour . of these i will mention fiue sorts , all in seuerall pathes , but neuer one in the right . . are superstitious persons , who take vp a voluntarie religion , which hath some shew of wisedome and humblenesse of minde ; worship god they thinke they doe , but it is vncommanded , deuout they are , but resist the truth , as those deuout women who resisted paul. what a number of popish minded men wander after vanitie , they looke at antiquitie , at consent of numbers and multitudes of men , who are readie inough to betake them to their owne inuentions . hence is it that you shall ouertake hundreths that are set forward on their pilgrimages : and see thousands who are set downe or kneeling before their idols ; besides numbers that are wilfull prisoners , cheined in their own bands and wicked vowes of pouertie , single life , abstinence , and such like . and what ground haue they for all this ? they haue learned the protestation of the iewes , we will doe whatsoeuer goeth out of our owne mouth , we will offer to the queene of heauen as we haue done , euen we , our fathers , our princes , and our people ; for then we had store of all things , and euery thing was cheape . nay , as though the truth were impropriate vnto them , they are so zealous in their way , that if peter or paul should stand against their traditions , they would thinke they did god good seruice to kill them , as christ foreprophecied : a pregnant marke of a popish and antichristian spirit , to hate and cast out the brethren for the name of christ , and yet to say , let god be glorified ; yet sit they downe here most securely as in a good way , whereas alas , all is deceit ; this beeing the way which is good in a mans owne eyes , but the issues of it are death : and the end of it is foreprophecied in the place of ieremie alledged , that the lord will watch ouer such persons for euill and not for good , and consume them with sword and famine , and sundrie destructions . . sort are generall or catholike protestants , of all , any , or no religion ; these content themselues with the iewes to say , the temple , the temple , the couenant , abrahams seed , &c. so these finde a religion established , and they loue it because it is crowned , and bringeth in abundance of prosperitie with it ; they hate poperie also , because the lawes hate it ; but neuer knew , nor care to know what the power and life of godlinesse euer meant ; to whom the lord may say as to them . say not the temple , the temple , trust not in lying words : we haue the word , sacraments , prayer , peace , &c. but get the power of godlinesse , if you would not beguile your owne soules ; amend your waies and workes , execute iudgement , oppresse not the stranger , fatherlesse , and widowe , follow not after other gods. . sort are a rable of idle protestants , whose carnall hearts turne the grace of god into wantonnesse . charge his conscience with his sinnes , strike him downe for his vnlawfull courses , or neglect of good duties ; he can saue his head with the doctrine of free iustification without works , or tell you that the best man sinneth seauen times a day , or that we are concluded vnder sinne , that god might haue mercie on all , or that where sinne aboundeth , grace aboundeth much more , and that we are not saued by the workes of the law : but o vaine man , saith iames , dost thou imagine a sauing faith without repentance , and works of pietie and loue ? dost thou professe an holy religion , and by the loosenes of thy life , makest that holy way of god euill spoken of ? did not the latter end of the former chapter teach vs , that christ died not only to set vs free from the curse of sinne , but from the courses of iniquitie , that we should become zealous of goodworkes ? christ saueth no other , and therefore deceiue not thy selfe . the fourth sort may well carrie the title of craftie christians , as also of free-will protestants , who for the present walke in a secure path , and will not yet be acquainted with repentance for their sinne : they thinke it fit to be knowne and practised , and so they meane hereafter , but in the meane time because their sinne is not vnpardonable , and god calleth at all houres , and they may as well afterward repenting find forgiuenesse : therefore are they deafe against all our doctrine of repentance : all the meanes we vse auaile not for their good , but by gods iust iudgement to their hardning , blinding , and further damnation : and this is as fearefull as flie , and as generall a deceit as any of the former . what meane those many exhortations , seeke the lord while he may be found , and to day if yee will heare his voice harden not your hearts ; and this is the acceptable time : the which gratious inuitations while men haue put off , how hath the seueritie of the almightie cut them off suddenly by strange deaths ? and this most deseruedly , in that they had so long abused the time of his patience . rev. . . the lord gaue iezabel a time to repent , but she repented not : and what was the issue of it ? behold i will cast her into a bed of sorrow and great affliction . so the lord would haue purged the impenitent iew , but he would not be purged , therefore saith the lord , thou shalt not be purged till i haue caused my wrath to come vpon thee . the fifth sort of secure persons may be called sensible protestants , who by outward things iudge themselues highly in gods bookes : and many both rich and poore tread in this path . rich men need not seeke for further ground of gods fauour , then that their hand hath found out riches , and they are increased in their possessions , and prospered in their labours : and how can it be other , seeing vengeance must pursue the wicked , and if they were so , they could not be prospered so long , and diuersly as they are . thus dauid obserued of wicked rich men : their houses were peaceable without feare ; and because they are not in affliction like other men , pride compasseth them as a chaine : they seeke not after god , nor sound and setled peace in him : but little knew they the end of that fat pasture ; he learned at the sanctuarie , that they were lifted vp aboue other , as fellons on the ladder , to come downe with a greater mischeife and breaknecke . but more merueilous it is that corrections and afflictions should become a pillow for securitie in many , which are gods spurres in the ●●anke of the godly to pricke them vp , and rouse them from their drowsinesse ; and yet many determine hence , and conclude without further ground , the lords loue towards them , because of long , and durable afflictions , of which they could neuer come to make good vse , nor take any profit by them : whom god loueth , say they , he chasteneth : and we are iudged of the lord , that we should not be condemned of the world : and when they are exceedingly crossed in the world , and indeed cursed in their counsell and attempts , they thanke god they haue their punishment here in this life , & so secure themselues from all future paines . but this is but a guile and stratageme of satan , to cast his poyson into the lords cup , and bane and destroie men with that which might be a speciall meane of their good , euen a speciall prouocation to make them seeke reconciliation with god in iesus christ : which many men who will not much murmur at affliction , but generally can confesse it a fruit of their sinne , little thinke of ; the affliction it selfe is a token of loue inough alreadie , though no amendment accompanie it , nor any sorrow for sinne , feare of offending , or diligence in good duties follow it . thus by all these meanes securitie eateth vp the soules of infinite professed christians , who are all miserably deluded , and not yet gotten out of their naturall corrupted estate , but for the present are the children of wrath . the fourth and last sort of men who are deceiued ▪ and wander out of the good way , are some that seeme to themselues and others to be very good christians , at least none of the worst : and yet many of them little better then some of the former . and these are of two sorts : some are deceiued in regard of their sinnes ; others in regard of their graces or vertues . of the former sort . there be some , who because they are not carried to such sinnes as they see others , they conclude presently that they are in the right way to heauen , whereas there may be a worke of the word and spirit forcible against many sinnes , where there is no sauing grace in the soule . hence is it that many , . before sinne , are vexed at it and affraid of it , and are loth to be too bold with it , but hating the punishment more then the sinne , they goe through stitch at length as herod against iohn , and pilate against christ. others can auoide sinne , as swearing , drinking , vncleannesse , &c. but haue a false finger that hath laid hold vpon some one or moe , which shall bee dearer then to forgoe for naught ; so as all sinnes shall not be left : nay they will in some cases be very commendable , euen aboue good christians , in repressing corruptions , and yet not bee clensed from their filthinesse . thus haman could a long time refraine himselfe from mordecay . . after sinne many moe can deceiue themselues with a counterfeit repentance , whereby they can feele it , crie out vpon it , and confesse it vvith griefe : d●●sembling saul , cursed cain , treacherous iudas , and hard hearted pharaoh 〈◊〉 doe thus much ; and yet this is all the repentance of many , vvho think that hereby they haue receiued a sound cure . hence haue vve many , that after their sinne vvith a lord haue mercie , or saying ouer of a prayer , vvith a forced sigh , dravve a skinne ouer their consciences , and for the time there is peace . and others vvho haue spent their vvhole liues in oppression , and grinding the faces of the poore ; euery pennie of vvhose vvealth is vvorse gotten then other ; if about the time of their death they giue a little trifle to the poore , or be liberall for a sermon , or set apart some small thing to some good vses ; they rest herein as a sufficient acquittance from all their vnrighteousnesse : vvhereas they neuer thinke of ●●tisfaction , and restoring againe that they haue robbed , according to the ●avv of repentance . let such punish themselues , pray , fast ▪ giue almes , and yet the lord vvill neuer a vvhit regard , for here are no bands of vvicnednes loosed . others by some short humiliation in a seruile kinde of flatterie of god proceeding of slauish feare and selfe-loue , vvill come and confesse their sinne , and promise they vvill no more so transgresse , but yet they dissemble with their double hearts : for how many haue we knowne whose extorted righteousnesse hath been as the morning dew ? in their sicknes and distresse they haue humbled themselues , but with the iewes for corne and wine : they haue howled and cried vpon their beds , but they returned not to the most high ; they affected deliuerance , not repentance : nor further fawned vpon god then to get out of his hands . by these wordly sorrowes , infinite men deceiue themselues , and rest in them as sufficient repentance . the latter sort are they , that deceiue themselues in turning their eyes from their sins , to some vertues or graces which they find in their soules . hence haue we men , that can be diligent in hearing the word , and that gladly with herod , and thinke that enough to dispence with their holding of their herodias , some sweet sinne or other . others can reioyce and be affected , as we haue knowne soft hearted protestants , that could melt at sermons into teares , with great affection , and yet haue made little conscience of their wayes : but not mortifying the deeds of the flesh , haue yeelded to their lusts the raines in all libertie . others can receiue the word , talke of it , yeeld a seemely obedience vnto it , any man would say , they were surely good christians , yet as bad ground they giue it not depth enough ; they giue it the vnderstanding and some affection , but the will and the whole ioy is not carried vnto it . if they talke of it , it is but as such as onely haue tasted it with their tongues , ( as cookes do their seruices ) but they haue not filled their bellie with it , as they for whom it is prepared . their sightly obedience is like herods , who did many things because iohn was a good man. in a word , they can be reuerent & liberall to ministers , kind to professors , forward in good motions , can lend their hands or purses to helpe the godly out of trouble ; & yet in all these commendable duties are like a deceitfull bow , which being cast & crooked , let the eye aime neuer so right at the marke , it casteth it quite besides all the way ; euen so all these proceeding frō deepe hypocrisie , & done not purely , but sinister respects furthering them , deceiue the soule , & keepe it farre from the happinesse of it . i graunt that in a good heart naturall hypocrisie will be mingling it selfe in the bringing forth of such fruites ; but yet it swayes not the heart , it is resisted and mastered ; so as the maine sway of a good heart is sincere , choosing good things and doing them purely for god and themselues ; but thus it is not in the former . vse . . all this so large a doctrine sheweth , what a number of men and women , who seeme good christians , are yet in their naturall condition , and haue not a●tained the first degree of their renouation ; but deceiued they were borne , so they liue , & so without gods great mercie are they like to die . and ●he miserie of this condition , is like that of a man that hath a thousand deadly diseases on him , and yet is sencelesse of them all , whose case euerie man will say is remedilesse . let euery man and woman enter into the narrowe examination of themselues , and neuer be at rest till they finde themselues renewed in the spirit of their minds . . if god haue let any man see his error hereby , that he can truely say that he hath beene deceiued , but now hath the path of life reuealed vnto him ; let him acknowledge all this to be the finger of god , and still pray with dauid , open mine eyes that i may see further into thy lawe , for so i shall see mine owne errors the better : and ▪ hide not thy commandements from me . . if thou seest any man goe on in any of these deceiueable courses , pitie him , pray for him , counsell him , deale meekely and tenderly with him , for thou wast also in time past deceiued . seruing the lusts and diuerse pleasures , ] hauing spoken of the corruption of mind in men vnconuerted , now we come to the depravation of their wills ; the which is liuely described in two degrees . . in that it is a seruant , and hath lost the freedome wholly . . in that it is a seruant to lusts , and that not to one but diuerse pleasures . the word whereby the former is expressed is borrowd from seruants , who at that time vsed to be sold and bought , and were meere vassals wholly at the appointment of their masters , without all power in themselues . wherein we haue the true portraiture of euery naturall man , who in his will is a most base seruant to sinnefull lusts and pleasures , and cannot but obey and fulfill them : but without the least power to will the least morall diuine good . now that we may come rightly to conceiue of the bondage of will , we must first restraine it to the right subiect , and then to the right obiect . first , according to the subiects it is diuersly considered . . in some subiects the will is confirmed and free to nothing but good , and that either by nature , as in god himselfe , or by grace , as in the good angels , and in men who are renewed in the highest degree , that is , the saints departed , who immutably will onely good and onely well . . in some other subiects the will is ob●●●med and hardened in euill , and free to will nothing else , as in the wicked angels and damned men . . in some other it is more indifferent , as in men on earth , whether renewed , or in the state of corruption . in the former of which , as the subiect is but in part freed from the power of sinne , so is the will : it is so farre as flesh and sauouring of the old man , free to will things belowe according to the corrupt nature : and as farre as it is spirit , and hath a worke of renovation , it is freed to will supernaturall and diuine things . but all these subiects are remooued as not that which our apostle speaketh of ; who not obscurely speaketh of naturall men , and their wills so farre as vnchanged . secondly , for the obiect of this bondage . . we denie not in the will of vnconuerted men a passiue power vnto good , that it can posse velle : but by this i meane a capablenes or abilitie of willing that which is truely good , not by any principle in it selfe , but when god shall send out the grace of conuersion . . we denie not in such a will an actuall freedome from all coaction and compulsion , which the nature of will cannot admit , for it is not will vnlesse it be thus free . and therefore while it willeth euill , it willeth it most freely ; and when it commeth to will good it assenteth to the word and spirit : it is not now purely passiue as a blocke , nor yet forced , but worketh according to the nature of will freely ; for beeing mooued by god it selfe mooueth , and becommeth not onely as before a subiect , but an instrument of the spirit . where by the way lyeth the answer to that popish obiection , that will cannot be free vnlesse it be inclinable alike to good and euill : for will is not properly free in regard of the obiect , to which it is mooued , but of the efficient moouing it : and what say they to the will of god ? they cannot denie it to be most free , and yet cannot without blasphemie affirme it to be equally inclinable to euill as well as good . . we denie not but that the vnconuerted will hath a more full freedome in naturall actions , as to eate , drinke , walke , speake , which without this speciall grace , although not without generall , it can commendably , but not holily performe . . we denie not to this will a maimed power and freedome in morall humane vertues , as of prudence , chastity , fortitude , iustice , which are bestowed in great measure by the cōmon grace of the spirit , not onely to some within the church , as saul , who was changed into an other man : but euen without , as to cyrus , alexander , aristides , socrates : but yet in the actions of these vertues this will is halfe dead and wounded . i call it a maymed power and freedome , because it is a certaine kind of libertie in some externall obedience and discipline towards the lawe of god ; and yet vtterly separated from the internall and spirituall obedience of it . which meeteth also with an other chiefe obiection of the papists : that many vnregenerate men doe and haue done many good and glorious actions , and that not by the speciall grace we speake of , but by the freedome of will. to which hence is answered , that although these things are materially good , yet are they wanting in the formall righteousnesse , which the lawe requireth , and therefore haue beene farre from pleasing god , and properly nor good actions , but rather , goodly and glistering sinnes : the defects of them beeing euident . . the persons doing them are out of christ. . the deede it selfe done not of faith . . not hauing perfection either in it selfe or in the mediator . . not directed to right endes , namely , the pure honour and worship of god : now to such incompleat actions , beeing no better then ciuill men can performe in abundance , we denie not some libertie of will in the vnregenerate . . we denie not to such a will freedome and libertie in spirituall actions , but in such as are altogether euill , vnto which as it selfe is most free , so can it determine itselfe most freely . and therefore where the apostle affirmeth it a meere seruant , it must be meant of morall good , secundum gratiam . whence the conclusion ariseth , that in such things as pertaine to god and true godlinesse , the vnregenerate hath no power nor freedome of will at all , no not so much as to will his owne conuersion . obiect . but the will of receiuing grace must needs goe before the action of receiuing it . answ. but this will as it is the beginning of conuersion , in the very first moment and motion of it is from grace , and none can will and desire grace truly but by grace . this conclusion directly bendeth it selfe against that which is the maine of the controuersie betweene vs and the church of rome , about this point of free-will : which ( not to bring downe so farre as from their master lumbard , who was bishop of paris about . yeares since , and the schoolemen after him , thomas , scotus , bonaventure , byel , &c. ) we will gather out of the present doctrine of the church of rome , as it is auouched in the councell of trent , the romish catechisme , and bellarmine himselfe : from whence i take out the maine difference betweene vs into these two positions . the former , that a man hath free-will left in his nature in things pertaining to saluation , although not without all grace . the cursed conventicle curseth those that dare affirme free-will since the fall to be lost , or extinct : and that they meane in spirituall things , the other canons following shew . bellarmine affirmeth , that men vnregenerate , onely by the strength of nature , without the speciall aid of god , can so performe a morall good , that they sinne not in it , if they be without the molestation of some more grieuous temptation . the latter conclusion of the romish church is , that in the first moment of conuersion , the will of man concurreth and cooperateth with the grace of god , by a certaine kind of naturall power , not wrought , but helped by the holy ghost . the counsell curseth those that denie , that free-will cooperateth with god , and that it disposeth not it selfe to obtaine the grace of iustification , or is meerely passiue . bellarmine in the tenth cap. of the former booke affirmeth , that where the scriptures call vs coworkers with god , so often is the facultie of our freewill affirmed in such works , and that not as it is wrought by the grace of god , but as it is in it selfe , and in it own nature . such testimonies out of their writers were infinite ; but these as cleare inough shall suffice . we teach the cleane contrarie vpon good grounds , of which i will giue a tast briefly . . if we be wholly flesh , which is flat contrarie to the spirit , then can there be no preparation to iustification before regeneration . that which is contrarie maketh no preparation to the contrarie , the flesh cannot make way but necessarily resisteth the spirit ; neither can any contrarie bring forth the effect of the contrarie ; no more then darknesse can either prepare to light , or produce the effects of light . . if before conuersion we be dead in trespasses and sinnes , then can we rot away and consume in them ; but to know or performe the things of spirituall life we no more can , then a man naturally dead can prepare himselfe vnto or performe the actions of naturall life . but howsoeuer the papists mince the matter , and say we are like the samaritane left halfe dead and wounded , the scripture saith plaine inough that we are dead in trespasses , and like lazarus dead and rotting in the graue : to which purpose we might amplifie those many phrases of our quickning , of our raysing , of our new birth , and of our new creation . i hope they will blush to say that a thing not created , can dispose it selfe to the creation of it selfe . . in how many places are these things laid out of the power of man ? as where it is said , ●e imagineth onely euill continually , that is , naturally . who can bring a cleane thing out of filthinesse ? can a blackmoore change his skinne , or a leopard his spottes ? can euill trees bring forth good fruits ? how can ye speake well beeing euill ? i knowe ( saith ieremie ) it is not in man to dispose his way : and we are not able to thinke any thing of our selues : and much lesse are we able to thinke any thing well : and yet steppeth out a popish spirit and saith , yes by saint pauls leaue , we can both thinke well , and will well , and dispose well , and doe well , without the speciall aide of god : let them beleeue him that preferre romish traditions before apostolicall writings . . how often is our whole conuersion for the beginning and proceeding , the first , middle , and last of it , attributed wholly to the grace of god ? none commeth to the sonne , vnlesse the father drawe him : drawe me , and we will runne after thee : without mee yee can doe nothing : it is he that worketh both to will and to doe : if the sonne set you free , ye are free indeede : conuert vs lord , and we shall be conuerted : we are his workemanshippe created to good works : i will giue an heart of flesh : but i may not be infinite in testimonies . . we haue heard that the whole vnderstanding is corrupted ; and therefore much more the will , which is nothing but a facultie of willing , or ●illing that which is first vnderstood and iudged of in the minde : yea indeede if either be worse then other , it is the will : hence is that speach , the good that i see and approoue , i doe not : by the benefit of vnderstanding , men often see their dutie ; but by rebellion of will performe it not , although it want not direction sufficient . thus the obstinacie of the will of the gentiles oppugned and darkened the light of the mind in them , of whome paul speaketh , that they knewe god , but glorified him not as god. the maine obiections are briefly answered alreadie , and we will spend no more time in them , but come to the second point or degree of this corruption . the second degree of corruption of will is , that it serueth lusts and diuerse pleasures . sinnes are called lusts , because they be indeede so many inordinate desires against the commandement . and pleasures , because of the imagination of them that commit sinne , beeing carried away with the present pleasure and sweetnesse of them . and diuerse pleasures , . because they are many in themselues : and though euerie man yeeld not seruice to euery one , yet some serue this , and some that , and euery wicked man some . samson will be a slaue to his dalilah , in the lust of the flesh and vncleannesse : nabal to his wealth , in the lust of the eye : herod to his vaine glorie , in the lust of pride of life . . because they diuersly carrie men , euen as a man in the sea is carried , backeward and forward , and hurryed with diuerse waues : for there is no stabilitie nor ●etlednes , but in the feare of god : the wicked are like the raging sea , and there is no peace to them , saith the lord : but as slaues hauing serued one lust , they must presently be at the call and command of another ; and if it command they must obey , although it call to the cleane contrarie course . vse . . these two degrees lead vs further into our miserie then before , when we see the will yet more rebellious then the minde was blind : and yet more then so , that we naturally take delight and pleasure in our bonds and chaines : what a wofull miserie is it , that men should be sold vnder sinne , and that with consent , yea delight ? and that which is indeede sinne , and inordinate lust should be their chiefe pleasure , vnto which they sacrifice ? whereby they become dead while they liue : nay , are not onely taken in these dangerous snares , but that they weare out and spend themselues in plotting and contriuing , who should get themselues deepest and surest in ? which paul noteth in the phrase of taking care to fulfill the lusts of the flesh . hence is it that a number wil be rich , and rush into manifold snares of the deuill : others to gaine their voluptuousnesse and vncleane lusts and pleasures , goe on as an o●e to the shambles , and spie no danger till the dart be stricken thorough their liuer . others that haue bound themselues to serue prentiships among the pots , are so bewitched with the sorcerie of the sinne , as they sleep on the toppe of the mast , and are smitten , but they knowe not when , how , or by whom . and thus is it in other sinnes , wherein although for the present , nothing but profit or pleasure appeareth , and the seruice seemeth somewhat more easie then the seruice of righteousnesse , yet marke when this master commeth with his wages , what becommeth of the louers of pleasures more then of god ? consider the fruit of sinnefull pleasures for a season , the best is shame and sorrowe , and what then is the worst ? salomon that tried his heart with such pleasures more then inough , proclaimed of them all , that they were but vanitie and vexation of spirit : and truely , for who can conceiue the shame , terror , guilt of conscience , and torment of spirit , which as a shadow followe vnlawful stolen pleasures , euen in those that at length escape from them ? but for others that haue set downe their resolution , to make it their pleasure , to liue deliciously for a season , they shall not faile to receiue the wages of vnrighteousnesse . oh miserable seruice . . this doctrine sheweth , that such men as haue not receiued grace to moderate themselues , and their affections in their pleasures , are not yet regenerate . it is a dangerous note when pleasure must take place of things of an higher straine , euen matters of gods worship , publike or priuate . the apostle peter teacheth , that where grace taketh vp the affection , and worketh effectually , there is a girding vp of the loynes with sobrietie . . it teacheth vs to striue in the renewing of our selues ; that seeing this seruice of lusts is so deceitfull and dangerous , we should neuer finde our selues at ease till we find a charge in our will , till these sinnefull pleasures be as bitter , as euer they were sweete , till we can striue as resolutely against them , as euer we serued vnder them cheerefully . and because this change is not wrought all at once , but by degrees ; nor sprowteth vp as the lilies , which growe but neither labour nor spinne : we must vse the meanes appointed hereunto : as namely , the daily vse of the word , prayer , faith , obedience , watchfulnesse , combate against sinne , and no grace must be wrapped vp in the napkin , or hid in the earth : but as these means worke and vphold this change , by begetting and confirming faith , which is a daily purifier ; so must they be carefully vsed of euery one that would find this blessed worke of grace within his soule . . seeing when we are most renewed in this life , we shall be changed but in part ; and the law of the members will be still rebelling against the lawe of the minde , let vs looke vp , and long after that glorie wherein we shall be totally set free from this rebellion , and haue the full accomplishment of that saluation , the beginnings of which we haue here onely attained vnto ; wherein we shall not onely not sinne , but not will to sinne ; nay we shall as perfectly hate and resist it , as we shall perfectly loue god , and inseparably cleaue vnto him for euer . . especially professors must encrease their skill in knowing , iudgment 〈◊〉 discerning and diligence in auoiding these disordered and noysome lusts , which otherwise will blemish the best things they haue receiued , and darken the best duties they attempt . it is pitifull to see how christians and professors not watching as they were wonte , are hurried back into their old seruice , and bolts , to the which they long since seemed to haue bid adew . one hath his passion and inordinate desire of malice , bitternesse , sullennes , and vnquietnesse to which as if he had neuer beene free borne he willingly serueth . another serueth his tooth , his appetite , his backe and bellie ; he must be delicate in dyet , costly in apparell , and no whit abate of his superfluitie when hard times should call him to remember iosephs affliction much more then he doth . another is seruant to the lust of the eye , he is insaciable in his desire of wealth , and sometimes he can drinke a draught of stollen waters . and a rare professor is he that can auoid an earthly minde in earthly matters , or while he layeth vp in earth hath a free mind to treasure in heauen . thus vngodly and vnbeseeming lusts carrie many professors away as a streame . let them looke if christ be learned whether he be learned as the truth is in christ ; and know that as euery thing is poysoned where these are vnconquered ; so the greatest toyle in christianitie is ouer , when these are mastered . liuing in maliciousnesse , and envie , hatefull , and hating one another . first , to distinguish the words . the first of them mallice , is an euill affection of the heart , which properly desireth the hurt of our neighbour , and reioyceth in his fall . envie , is a contrarie affection but as wicked , for it grieueth at the neighbours good , and fretteth it self at his prosperous and fortunate successe in any thing . hatefull , may to good purpose be taken either actively as it is read , namely , for such as are in such extremitie of wickednesse , as they euery way are abhominable creatures in themselues : or else passively , and so may be read hated , that is , iustly execrable and odious vnto others , both god and men . and hating one another , as full of poyson and venemous hatred towards others as they could be vnto vs , requiting like for like : all which although they shew a most godles and comfortlesse condition , yet we liued in this gracelesse course , that is , passed our daies , or at least a great part of them in time past before we came to know the grace of god. now this beeing the estate of euery naturall man , that his whole conuersation is monstrously depraued , so as he spendeth his daies and consumeth his time in mallice , enuie , hatred , and such hatefull courses : it may let many a man see how little they are escaped from the filthinesse of nature . for . how doe the liues of most men shew that the spirit which lusteth after envie ruleth them ? and how doth that bitter roote of mallice and hatred shoot forth buds and blossomes at all seasons : both in . the affections , . speeches , . the actions of men . first , in affection when as men greiue at the good and greatnesse of an other , and cannot looke vpon the prosperitie of a man whom they wish not so well vnto , but with an euill eie , and the more they looke vpon it , the sorer still groweth their eie ; accounting themselues after a sort wronged by him , if they cannot attaine to his estate . if the virgins shall sing to dauid his ten thousand , and to saul but his thousand , saul will be so incensed as he will carrie an euill eie to dauid euer after . againe , others in their hearts wish and desire the fall , the harme , and losse of some whom in some sinister respect they cannot brooke . if the name of such a one be blotted , or his estate weakened , this fall of such a one is matter inough of their reioycing : he is perhaps of the same trade , or hath iniured him , or standeth in his light one way or other , but ●owsoeuer it is , here is a brand of a bad and vngodly heart , to reioyce in euill : be not glad , saith salomon , when thine enemie falleth , nor let thine heart reioyce when he stumbleth , which is a needefull lesson in these times wherein charitie is growne so cold . secondly , in mens speaches , how doth satan tippe many mens tongues and set them on fire with all manner of malicious and murdering speaches ? what is more common speach then detraction and impayring from the iust praise of men ? no companie freeth it selfe but a man may obserue some mens names nibled at , and gnabled vpon : that euery mans mouth is become a verie moath vnto the good name of his neighbour . and others a little prouoked , speake nothing but swords , as though they would with euerie word kill their brother : and hence are such distempers as men in companies breake into ; if their patience be neuer so little assayled , it is ground enough of disgorging without all respect of person or place , truth or falshood , whatsoeuer malice it selfe can mischieuously deuise : here is a picture of a pure naturall man , or if a christian , of one that hath too farre forgot himselfe . . in the actions of life , what a cloud of friuolous suites , and yet firie inough , witnesse the malice and enuie of mens hearts ; if a mans beast look but ouer an other mans hedge , and so make but offer of a trespasse , or any other such triuiall colour , is sufficient to fire the gunpowder within , and to carrie the controuersie with such violence , as one must yeeld or both be blowne vp . but the most fearefull and wretched worke of this inbred corruption is most apparant , in the pursuit of good men , because they are good : for who be he neuer so good can stand before enuie , which feedeth euen vpon vertue and goodnesse it selfe ? this was the deuills sinne , tormenting himselfe because our first parents retained with their innocencie their place in paradise , when himselfe by his sinne was throwne downe from his habitation . a vile fruit of this sinne appeared not long after in caine , who cast downe his countenance vpon his brother , and slewe him , because his workes were good and acceptable , and his owne euill : then begun the persecution of the church , and hath continued till this day . how this envie and malice of vnconuerted hearts wrought against christ himselfe , the historie maketh plaine : the pharisies were euer carping at his gracious words , and glorious workes , and at the last , deliuered him for enuie to be crucified . and how it is not idle at this day against his members , experience prooueth : is it not the common sinne of this day , to style all the profession of religion vnder the title of hypocrisie or precisenes , or brand it with the affectation of a saintish puritie ? how furiously doe men breath out all manner of indignities and contumelies against such as more carefully looke toward the wayes of god ? but alas what hath the righteous done ; for what good work do men lay such load on them ? why was ioseph hated of all his brethren , and sold and bought among them , what had he done ? surely his carriage was so wise , so dutifull , and respectiue , that his father could not but loue him aboue the rest ; and his life was a reall reprehension of all the rest : so is it the verie light which is hated , because it checketh the darkenes of the world , which loueth her owne . but how do these men iniurie them selues most of all ? what manner of men may we repute them , who the better any man is , the lesse they can abide him ? a good man the more of gods image he espieth in an other , the more ( as he is bound ) doth he loue and honour him . againe , whereas euerie man should imitate the best examples and so walke more cheerefully to heauen together : the malice of these towards them will not suffer them , either to do good vnto them , or take any good from them . which worke of malice is so bold , as wee may reade it in mens foreheads , and heare it from their mouths , that they will take no good neither by the doctrine , nor by the life of that minister , whose light reprooueth their darkenesse . but ahab while he acknowledgeth micha a prophet of god , will hate him notwithstanding , and therefore will receiue no direction from him : euen so we want not such as hearing the preacher rebuke , and apply the word against their particular sinnes ; no sooner commeth the finger to the bile , or the quicke touched , but the carnall heart beginneth to boyle , and saith , this man meaneth me , he hath some spite at me , he hath heard something of me , he spendeth some of his anger against me , i will heare him no more ; whereas indeed it is the light of the word alone which ransaketh their consciences , and it is no other but the natural malice of the heart against the truth , and bringers of it , which hindereth the entrance of the word for the time present and to come . by this meanes thorough gods iust iudgement a number lay the blocke in their owne way , whereupon they break the necke of their soules : and it is to be doubted , that many of our meeke hearers would entertain vs , & our word as curteously as herod did iohn , so long as we meddle not with their herodias , their damsell sinne : but if iohn shall meddle with that , there is no way but one , he must kisse the prison , and buy his boldnes dearer then so . secondly , this must teach vs that professe our selues to be the lords , to abhorre all the sinnes of this suite , and to banish such filthy fruits of the flesh , which god giueth them vp vnto who are of a reprobate mind ; and haue nothing to do with such wicked inmates , which are euer plotting to set the whole tenement on fire , and which bring rottennes into the owne bones & bowels : as well said a godly man of cain , he had halfe killed and consumed himselfe with malice before he killed his brother . and not to vrge the multitude of reasons which to this purpose offer thēselues , i will onely name those two , which are couched in the verse . . because that we professe that we were such in times past , but now are begotten vnto god : which were it not a forceable reason , the apostle would not so often beat vpon it : as col. . . but now put away all these things , wrath , anger , maliciousnes , cursed speaking , wherein yee walked once when ye liued in them : and if we would prooue our selues a newe lumpe , we must purge out the old sowering and swelling leauen of malitiousnesse : . cor. . . so the apostle iames , . . of his owne good will he begate vs , wherefore lay away all filthinesse , and superfluitie of maliciousnesse : and , pet. . . . laying aside all guile , envie , malitiousnesse , — as newe borne babes desire , &c. if euer thou wouldst haue euidence of thy conuersion , thou must put on as the elect of god , these bowels of mercie to gods people , and loue to gods image in whomsoeuer : for how else wouldst thou be knowne to be a disciple ? . these hatefull sinnes make vs iustly odious , . to god , prou. . . the wicked is cast away for his malice both roote and fruit . . to man , in that they wage battell against christian loue , which is the preseruatiue of all societie . thus haue we been somewhat large in discouering the nakednesse of our corrupt nature , by which not onely our cheife , but all our holds are taken , and we turned naked into the curse of god. now how fewe returne backe to the pit whence they are digged ? how fewe acknowledge and bewaile this mother sinne , which is the roote of all sinnes , and layeth vs open to all inundations , both of sinne , and the curses due thereunto ? for so the lord mentioneth it as the cause of the f●ood , because hence sprung all those actuall sinnes which were the next causes of it . i knowe not how those popish positions haue preuailed in the practise of most men , who are yet of an other iudgement ; who call this naturall corruption lesse then all sinnes , yea , then any veniall sinne ; yea indeed not properly sinne , but a propensitie to it , as tinder not as fire ; not deseruing death of it selfe : yea too many christians liue as though it were not in them at all , as though they had drunke that popish dregge , that originall sinne is not in the regenerate any sinne at all . but mistake not our apostle , he saith not , we were thus or thus , as though any were quite escaped from this corrupt condition ; but it is a most fearefull sinne pressing down and hanging fast on the best , subiecting them in it selfe to the wrath of god , still vrging them to bring them backe if it were possible into deepe condemnation : such a corruption as is contrarie to all the commandements , bred in the bone , lurking close in the soule , hardly seene , hardly resisted , neuer abolished in the best , while they carrie this house of clay . this is the cause why so few perceiue this estate of theirs , that so few see the necessitie of beeing renewed in the spirit of their minds , and that so few seeke in true humilitie to be shrowded vnder the righteousnesse of the lord iesus . but if euer thou wouldst be raised , labour to see and bewayle the poyson of thy nature ; the more thou seest it the lesse it is ; and the more thou art sanctified , the more weakenes thou findest ; yea little else but death and darkenes in thy soule . there is as great difference betweene two sorts of men , as betweene fire and water . the former haue alwaies found a good disposition in themselues , they haue grace at will , they neuer doubted of gods loue , they haue euer loued and serued god without let ; yet these pitifull deluded creatures liue no otherwise then the very stoiks , who followed nature for their guid , and neuer find fault with their estate . another sort of men such as saint paul can cry out of themselues as miserable men , ouermatched with a bodie of sinne and death ; they pray for a free spirit , and then when first the lord hath enlarged them and loosed their bolts , they can promise to runne the way of his commandements . these would doe good but they cannot ; they would not doe euill , but they do it ; which of these two now are more puritanes ? againe , in their falls and slippes they differ no lesse . the former if he sinne he layeth it vpon something without himselfe , as the sight of some obiect , and beholding of some bathsebah , some achans wedge ; or his inward sences call to his minde some iniurie , vanitie , or some such occasion or other , which had he escaped all had bin well , thus he will lay his sinne any where but on himselfe . the other know and acknowledge that they are led away by their owne concupiscence , and that their sences , obiects , and occasions are but seruants to their corruption : dauid beeing checked for one sinne goeth to this roote , psal. . . and such as he , vpon euery occasion can set vpon this sinne as the most dangerous enemie of their saluation . if they find ignorance in themselues they presently haue recourse to this darknesse of mind which naturally hath depriued it selfe of the knowledge of god. if they come short of doing any good as they would , or doe it not so well ; they can blame this inbred euill which is present with them : when they finde themselues heauie to that which the vnderstanding rightly conceiueth , they can grone vnder the rebellion of their will , which is renewed but in part only : when they goe halting , and fall downe sometimes in their course , here they can espie their owne counsells casting them downe : when they see a conquest to will and effect that which is good , they can returne the honour to the author , and glorie in him who hath wrought both the will and the deed ; yet so as they forget not the combate and molestation of this their familiar foe , who continually eateth , drinketh , and sleepeth in his bosome , watching dalilah-like to deliuer him to his destruction . lastly , let euery one learne timely to take in hand this crooked nature , before he be accustomed to euill ; for else as hardly as a blackmoore changeth his skin , shalt thou become changed when wicked nature , and worse custome haue both barred thy repentance , and bound thy sinnes faster vpon thee . and because much of this folly is bound vp in the hearts of children and seruants , let masters and fathers seeke seasonably to driue it out ; fathers especially because they helped their children into it , must by christian instruction , godly example , and the rodde of correction , labour to helpe them out , and thus do their best to make their children a part of a mends . zuinglius calleth this corruption the disease of nature . and herein it fitly resembleth the diseases of the bodie , the which the longer they continue the more incurable they are ; and if they be let go too long they bring certaine death : and therefore let parents and masters ( many of whom are carefull inough to preuent and seeke out for helpe against the diseases which threaten the bodily death of their children and seruants ) take vp some care to remooue that euerlasting death which this euill threatneth , and will certainely bring if in due season it be not repressed . teach thy child , and traine him in the scriptures from a child : teach thy seruant the trade of christianitie and godlinesse , for thou art no lesse bound to deliuer him the principles of this calling as the particular to which he is bound : vse good meanes to get them the light of knowledge , opposed against this blindnesse of mind : worke vpon their wills to breake them from the follies and vanities of youth , opposed to this rebellion of will : bring them at least to outward conformitie in their conuersation , opposed to this generall deprauation of manners : these things they will not forget in their age , or if they do , the perill is their own , thou hast done thy duty , one thing remember , thy seruants , thy children are all poysoned , and haue need of some present antidote . verse . but when the bountifulnesse , and loue of god our sauiour towards man appeared , . not by the workes of righteousnesse which we had done , but according to his mercie he saued vs , by the washing of the new birth , and renewing of the holy ghost , . which hee shed on vs abundantly , through iesus christ our sauiour , . that we beeing iustified , &c. our apostle hauing so largely described the miserable condition of man in his naturalls , whose whole temper we haue seene to be such as carieth him to all rough and gracelesse courses : he now setteth by it a liuely description of a new condition , vnto which those who are good in gods sight are called : and this he doth in these foure verses , in this order . first , by the principall efficient cause of it , which is the bountifulnesse and loue of god : fitly opposed to that hardnesse and vnmercifulnesse of men , which was the ground of feircenes in their speaches and behauiours : god was not so feirce against man , but when we were in that miserable condition : as he is the fountaine of all goodnes in himselfe ; so his gentlenes and philanthropie streamed out ; and the glorious beames of his grace shined out vpon vs through his christ , ver . . now this principall efficient is illustrated , . by the time , when . . by remoouing the contrarie things , which whatsoeuer they may seeme , are so farre from beeing causes , as they are rather diametrally opposed ; namely the workes of righteousnesse which we had done , that is , the verie best and floure of our workes , which indeed had no righteousnesse ; here was no such thing concurring to the helping of vs into this estate , but his meere mercie saued vs : which assertion of gods free mercie is inserted and repeated againe , to take downe the arrogancie of some presumptuous spirits in those dayes . this he doth in the former part of the . verse . secondly , by the instrumentall or ministeriall efficient cause , which helpeth vs into this change , and new condition ; and this may be conceiued either proper , and that is the renewing of the holy ghost : or typicall and sacramentall , and that is the lauer of regeneration . by which some vnderstand baptisme in a larger sence , including all the gifts necessarie to saluation ; as it is taken , ioh. . . and . pet. . . because the verse following casteth eye to such places of the old testament , which speake not of the effusion of sacramentall water , but of the plentifull powring out of such graces of the spirit , as were prophecied to be in abundance conferred to the church of the new testament : as ezech. . i will powre out cleane waters : ioel. . i will powre out of my spirit , that is , the waters of grace vnto a new life . but i will not leaue the high way , where i may ( as i take it ) more conueniently goe in it . i will speak of this lauer of regeneration , in the stricter sence , taking it for the sacrament of baptisme : for so i shall not confound things which the text seemeth plainely to distinguish ; the whole former sence beeing expressed in those words , and the renewing of the holy ghost ; as after in prosecuting them we shall see . thirdly , this new condition is amplified by the finall cause of it , and this ende is twofold : . nearer hand , namely our present iustification , that by his grace we beeing iustified , that is , accounted righteous ; . more remote and further off , but annexed , and inseperably tyed vnto the former , namely our future glorification , when we shall be manifested to be heyres of life eternall ; which yet is not so farre off vs , but that we haue sure hold of it by hope . so as the whole carriage and meaning of these . verses , seemeth to be this . howsoeuer formerly we were in our old estate , lost in wandring and vagrant courses , yet after that the most free loue and good will of god our sauiour ( whose sole mercie alone mooued him in his sonne to embrace vs ) through the preaching of the gospel , did more clearely shine out ; then not of any workes of righteousnesse which we had done , for what could we then doe ? but of his meere mercie he saued vs : and to this purpose he powred vpon vs his holy spirit to the renewing of vs , and the purging of our consciences from all the impuritie of them : of which inward purging that lauer of baptisme is a signe and representation , wherein he doth not sparingly and drop by drop , besprinkle our consciences with those pure waters , but abundantly and with a liberall hand sheddeth them , and powreth them ou● vpon our soules , through christ our sauiour . all which our good god hath done for vs , that we might obtaine righteousnesse , and all spirituall graces attending it ; and so might be led to the fruition of that glorie which he hath alreadie put in our hands by faith and hope , which shall not make vs ashamed . in the principall efficient , we are to speake of three things in order . . of this loue , and bountifulnesse of god , which is the positiue cause of our saluation . . the time when it appeared vnto vs , but when the bountifulnesse and loue of god towards man. . the remoouall of a supposed cause , not by the workes of righteousnesse which we had done , but by his mercie he saued vs. in the first we must first distinguish these two words , bountifulnesse , and loue of god towards man. the former noteth rather that natiue nesse which is in , or rather which is his owne nature , who is goodnesse it selfe , and readie to be implied to the good of the creature . the latter a communicated and participated goodnesse vnto others , as a streame issuing from the former fountaine ; for it is said to be such a goodnesse as hath appeared . and whereas the goodnesse of god shineth out in and to all his creatures , not only in creating them all verie good , but in the daily ordering and preseruing of them ; this is not such a generall goodnes , but more speciall and peculiar to mankind , which he loueth better then all the workes of his hands besides , as creating him in his owne image , and giuing him lordship ouer the rest of the creatures ; and hence he delighteth in the title , and stileth himselfe from his loue to man , and not from his loue to the angels , or any other creature . and yet this loue of god must be brought a little lower , if we would settle it on his right obiect : for it is not generall nor absolute , but respectiue and hauing reference vnto christ , as the verse implieth : in whom it freeth from the miserie mentioned in the former verse , and accepteth vnto that especiall mercie mentioned in the next . in a word , here is a greater and more glorious loue then was seene in the creation and preseruation of all things in the world : here is a loue electing , redeeming , regenerating , and glorifying miserable men ; a loue aduancing our humane nature in his sonne , who tooke not the seed of angels but of abraham ; a loue which hateth worldly esaus in comparison of his iacob , whom he calleth out of the world ; not by the outward sound of the gospel only , but by the effectuall call of his spirit in their hearts ; whom he loueth not as creatures but new creatures , liker vnto himselfe then all the other , by a restored and renewed image : and for whom he hath reserued more loue in heauen when they shall become yet liker vnto him in all holines in the holy of holyes . quest. but how can such loue of man be ascribed vnto god , seeing that so many vessels are prepared to destruction , and so many millions are hated before they haue euer done good or euil : and secondly , of those that are dearest vnto him , many yea the most are so afflicted and distressed that they scarce see any good day : can this stand with such a bountifull loue ? answ. first , the goodnes of god must stand with his wisedom , which affoardeth not the same degree of goodnes to euerie one : it is not against the goodnes of a potter to make ignoble vessels to dishonour as well as to honour , seeing the former haue also their good vses . how could the goodnesse of a father appeare , if he should set vp hogs , and dogs at his table as well as his children ? as the lord is good , so he is wise to be so good to each in their degree as may make for his owne honour and advantage . . this goodnes and loue of god must stand with his iustice also as well as his mercie . hence the apostle would haue vs to cast our eye on two things at once in god , when we would be satisfied in this point . the goodnesse and the seueritie of god : for this goodnesse cannot suffer euill and sinne in the impenitent vnreuenged : it cannot suffer the good and bad to be alwaies mingled together , no more then the good husbandmen can alwaies suffer the wheat and chaffe on the same floore . . this loue and goodnesse is more seene and shining in sauing one soule by his christ , then his seueritie in the deserued death of al the vngodly ; the former beeing meere mercie , the latter due desert . secondly , he correcteth indeede his children often sharpely , but the ground is good , euen this loue and goodnes . . the manner and measure is good , with rods of men , and not aboue their strength . . the ende is good to drawe them nearer vnto himselfe . doth a father loose his loue when he correcteth his sonne whom he tenderly loueth ? was christ hated when he was on the crosse or in the graue ? so when the adopted sonnes are conformed to the naturall , they are not lesse but more loued , in that they are not suffered to runne with the world , that so they may not be condemned with the world . vse . . this goodnesse of god is a singular consolation to such as are his . it will not suffer them to want any good thing that is good for them , but it will most certenly and seasonably communicate it : it hath giuen the sonne , and how can it but with him giue all things ? remission of sinnes , peace of conscience , wealth , length of dayes , grace and glorie . is the fountaine in thy fathers grounds ? then maist thou looke to drinke to sacietie of euery good thing : shall any good thing be wanting to him that feareth the lord : no surely , for his goodnes is entailed vnto them , by promise , by oath , yea by season and possession . but looke well to the purity of thy heart , seeing god is good especially to the pure of heart . secondly , we are taught hence sundrie dutyes . . in the want of any good thing , in confidence & affiance of our hearts to flie to this fountaine of goodnes : it is a liuing fountaine that knoweth not the yeares of drought ; here faithfully aske it , hopefully expect it , and in longer delaies or denials onely know it is a wise loue of a father , who neither giueth his child hurtfull things , nor yet any store of good things , till he know how to vse them . . in the receiuing or enioying of any good thing , the praise and glory must be returned to this wel head , which is the sea from which all the riuers of goodnesse flowe , and to which they ought to refl●we : as euery fauour then commeth from the father of lights , so let it lead vs vnto him againe . . to admire and speake often of this goodnesse of our god , and say with the church , who is a god like vnto thee : for he not onely is pleased to take away iniquitie and passe by the transgression of the remnant of his heritage ; but to walke friendly and familiarly with men : not onely the worthies of the former world ; such as enoch , who walked with god : moses with whome he talked face to face as a man with his friend : abraham with whom he imparted his secret counsels : iacob with whom he wrastled familiarly : but euen vnto our selues , whome he hath pleased not onely to admit vnto eternall saluation in his sonne , but hath in the meane time reuealed vnto vs his secret thoughts ; sent out his spirit to accompanie , comfort , quicken , raise , and enlighten vs , and his word to rule and direct vs , and in the ministerie of it euen striueth with vs , that he may leaue vs a blessing behind him . it was his great familiaritie that he should shewe moses the land of canaan before his death : but he hath shewed vs a farre off , that euerlasting rest and receptacle of all the israel of god. and paul himselfe was not more beholding to this goodnesse , when he was taken vp into the third heauen , then we are in hauing so many high mysteries reuealed vnto vs , and so many great things put into our hands by faith and hope , which we cannot vtter with our tongues , nor yet with our hearts conceiue : and shall our hearts be barren in the meditation , and our mouthes mute and dumbe at such a goodnes as this is ? . to imitate this goodnesse of god , whose nature and image we must put on daily : we must grow better by it , we must be led to loue him more for his goodnesse ; and a shame it were that this bountifulnesse of god should not lead vs vnto repentance . besides , none are partakers of it , but such as being borrowers become seruants vnto the lender : for although the lord be boundlesse in all bountifulnes , yet is he not so regardles in conferring it , as that he looketh not for answer of loue for loue ; and if he be kinde to the vnkind what is it else , but the heaping of coales on the heads of those who are in fitting to destruction : for any man then thus to reason , god is full of goodnesse , and abundant in mercie , and therefore i will doe as i list ; it is the abusing of his patience , and the treasuring of wrath against the day of wrath . let such knowe , that as with the vpright he will be vpright , to bring on them all his promised goodnes , so with the froward he wil deale as frowardly : and that there is not a more seuere plague abiding the reprobate , then to haue all the goodnesse of god turned to his euill and hurt by his owne sinne ; to whome let mercie be shewed , yet in the land of vprightnesse hee will do wickedly : let the gospel be preached , it is the sauour of death , yea let christ himselfe be offered , the greatest gift of loue that euer was giuen , hee will be but a rocke of offence and a stone to stumble at . . in regard of others we must learne to communicate our goodnes euen to the helping and winning of them that as yet are not called ; so also must this bountifulnesse of our master , withhold vs from taking our fellow seruants by the throate ; for hauing beene forgiuen ten thousand talents , we may well forgiue an hundred pence . thus shall we manifest our selues to be the children of our heauenly father , by resembling that goodnes of his which worketh in the winning and sauing of sinners ; and in shewing mercie , and remitting of manifold debts . the second point in the efficient of our saluation , noteth the time when god saued vs , namely , when his bountifulnesse , and loue appeared , and shined out in the gospel ; then came this blessed saluation vnto vs , when god the inexhaust fountaine of all goodnesse by the tidings of the gospell , shewed that he was become our friend in iesus christ : when this cleare sunneshine and dayspring began to shine in our hearts , then beganne our saluation . doctr. . then are we saued when we are sanctified and changed by the word and spirit : for as no sooner are we in the first adam , but we are in the state of damnation , so no sooner are we in the second adam , but we are in the state of saluation . the scriptures are plaine to this purpose , rom. . . the righteousnes of faith is revealed by the gospel , and by this faith the iust man liueth : which place hath relation as well vnto the life eternall , at this temporarie : . cor. . , . the great things which eye hath not seene , &c. the spirit reuealeth vnto vs : yea more , the spirit maketh vs knowe the things that are giuen vs of god. now what be these things that are giuen vs , but grace , iustification , and saluation , reached out vnto vs in the ministerie of the gospel , and receiued of vs by faith and hope , the which also are wrought and confirmed by the same meanes . but more expresse is the apostle iohn , wee are now the sonnes of god : and , eph. . . by grace ye are saued through faith : and , ioh. . i giue to them life eternall , he saith not , i will giue , but noteth a continued act begun in the present . the euidence of this truth appeareth also in the contrarie : for if the wicked be condemned alreadie , as the scriptures affirme , namely , both in the counsel of god , and . the word of god which pronounceth the sentence , . their owne consciences which speake bitter things against them , . present execution of inward and outward plagues which are the beginnings of hell : then it will not be hard to conceiue that on the contrary the beleeuers are saued alreadie , and passed from death vnto life , both in the counsell of god , and in the gospel , which pronounceth the sentence of absolution , in their owne consciences , which haue peace with god through iesus christ ; and in respect of the beginning● of life eternall , which make them happy men while they are yet euen absent from the lord. obiect . if it be here said , that we cannot be said to be saued , so long as we carrie this flesh about with vs , subiected and tending to death and corruption , yea subiect to become an instrument of sinne : and besides , those phrases of the apostle , that we are now saued by faith , and by hope , seeme to denie our present saluation , seeing neither of them are of things present , but both of things not seene , and both in the fruition of saluation must cease . answ. we must consider our saluation two waies . first , in christ our head , in whom we haue not attained one or moe parts , but full saluation . secondly , as it is in our selues his members , and this in two degrees . the former , as it is only inchoate and begun , which is , when beeing regenerate and adopted into the number of the sonnes of god , we haue attained in christ remission of sinne , freedom from the seruitude of sinne , and satan , and deliuerance from the curse and condemnation of it : so as although sinne as a poyson will be in our flesh so long as we are in the flesh , yet is there no condemnation for it to those that are in christ : neither is there a raigne of it vnto death , but a ●alking after the spirit ; and as for the reliques of sinne which are left in their mortall bodies , they are not deadly , no nor the last enemie that shall be destroied their death it selfe . now in this first regard we are not as we were before , the sonnes of wrath , but truely and properly may be said to be iust , reconciled , heyres of grace , and saued from wrath . the latter degree , is the perfect consummation and finall accomplishment of our saluation : which is nothing else but a putting off of death and corruption , and the putting on of full glorie of bodie and soule . now we may not conceiue this another saluation in kind then the former ; but another degree of the same , which as certainely shall follow the former , as the former is certainely begunne . and thus are we saued by hope , not that by our hope we expect another saluation then that which now in christ we haue in our hands ; but for that we certainly waite for a further and more full degree of that we haue . a man that lyeth sicke of a desperate disease is restored and recouered by two degrees : the former , when the force of his disease is by the skilfull application of physicke broken , the humors purged , a temperature in part procured : now the disease is not deadly , hee beginneth to eate , to drinke , to sleepe , to walke ; here if we say the partie is recouered and safe , we speake truth ; although he be not attained to the second degree which is a perfect recouerie of all parts to former soundnesse ; which shall certainely follow the former , because it is not another recouerie , but a further degree of soundnesse , the principles of which he hath alreadie attained and is in possession of : euen so is our case , god looking vpon vs in his christ , accepteth vs as perfectly saued , our selues are freed from the imputation and damnation of sinne , and so perfectly iustified ; our reliques of sinne by the spirit of god , are daily mortified , and so our selues in good measure sanctified : it must needes be granted that our saluation is in our hands , and that sinne , death , hell , and the graue cannot hinder vs from the highest degree of it : nay rather we must certainely expect death , the graue , and the iudgement day , to set vs in full fruition of our perfect glorie . vse . . whosoeuer would be saued hereafter , must be saued here : a saint hereafter , a saint here : the gate of heauen is here below , and the suburbs of that great citie into which the iust doe enter . christ is the doore , by him we must enter into the paradise of god. laie hold on him with his merits by the beleefe of thy soule , thou hast gotten saluation alreadie ; and in not beleeuing in him , thou art condemned alreadie . fearefull is the estate of men , that neuer acquaint themselues with saluation before the end of their daies ; and then they will be other men , and dreame of another condition . but saints in heauen , must be the same men they are vpon earth , and change not their condition but onely in obtaining a further degree of grace , glorie , holinesse , life , and happinesse which they had beginnings of euen in this life ; they purchased heauen while they were vpon earth , treasured in heauen while they wandred in the earth , conuersed in heauen while they liued vpon the face of the earth . alas , how few are acquainted with such a life as this , which is the beginning of all happinesse and saluation ? we call men to forsake the world in affection , as the saints in heauen haue actually done ; to flie the corruptions that are in the world through lust , as they haue put off all corruptions and sinnefull lusts : to haue no fellowship with the vngodly ones of the world , no more then they whose sole conuerse is with god and his saints . but how knocke we ( as they say ) at deafe mens doores : the most haue no portion , no treasure but below , and therefore their hearts must be below where their treasure is . as for the auoiding of sinne , whereby as the elect of god , they might shine in vnblameable and vndefiled conuersation , and so reprooue the darknesse of this euill world ; they say they cannot be saints here where all men are sinners , and because they cannot be so , their lusts are let loose and are at all manner of libertie . as for the societie of the vngodly , they must goe out of the world if they would auoid it : it is inough if in heauen after the finall separation , they haue nothing to doe with them ; but while they are in earth mixed with them , they settle themselues to runne with them into all riot and excesse of wickednesse . is this now a beginning of the kingdome of heauen ? or is it not rather a course that tendeth to nothing else but destruction . and as we call men from earth , earthly courses , and companie ; so also we call them vnto the beginnings of fellowship with god , with the saints of god , to a perpetuall sabboath or rest from sinne , and a constant and cheerefull performing before him all the parts of his worship and seruice both publike and priuate : because in the perfection of these , consisteth the heauenly life of the saints . but how vnwelcome is our counsell ? it seemeth to seeke their torment before their time . how many be there that cannot abide the least shew of heauenly life in themselues ? how many scorne it in others ? and how many who thinke it more necessarie then vtterly to neglect it , yet are content to cast the care of it into their last accounts , as if they were loth to be saued before they be dead , or as if they would leape into the perfect libertie of the sonnes of god at one iumpe ? but let it be well remembred , that he that is not saued before death , shall neuer be saued after death ; and that he that findeth not heauen vpon earth , looseth it for euer . the apostle maketh two degrees of the vision of god : the former is as in a mirror , or glasse , and that is here vpon earth , in the word , sacraments , and meanes of his worshippe ; the latter is face to face , in heauen when the kingdome in regard of these meanes shall be giuen vp to the father : and concludeth , that we must knowe in part , before we can come to knowe as we are knowne . vse . . whosoeuer would haue assurance of saluation , let him haue recourse to his sanctification , and change of heart and life : doest thou finde that the word hath beene powerfull to subdue thy rebellion , and frame thy soule to a sanctified condition , and thy outward man to an holy conuersation in part ? here is an assurance and seale of saluation vpon which thou maist ground good hopes : for this small measure of sanctification is an earnest pennie confirming all the bargaine and couenant of god with thee : and it shall get daily strength and encrease vntill it bring thee to meete god in that celestiall sion , where shall be no faintnesse ; but where all the remainders of sinne , and rellickes of corruption and mortalitie shall be put off . in this regard is the worke of our sanctification called the first fruits of the spirit : because as the offring of the first fruits was the sanctification of the whole field ; so these first fruits of our sanctification giue assured hope of the full glorification of the whole man both in soule and bodie . this blessed change is called also the first resurrection , which whosoeuer haue part in , haue alreadie escaped the second death . it contracteth the christian soule as a pure spouse vnto iesus christ , so as it may with boldnesse and much reioycing expect the mariage of the lambe . where come to be controlled those blind hopes of presumptuous men ; they are perswaded of their saluation and as sure as any man can be by hope of life eternall ; yea but where is your assurance ? oh no , i am not sure , nor i thinke can any man be , but i haue a good hope ; but whence is this hope of yours ? because i loue god aboue all , i will doe no man any wrong , i will pay euerie man his owne , i serue god , and goe to church , am good to the poore : that a man would verily thinke he had a papist in hand , who will be saued by his good deedes , rather then one that euer heard of the doctrine of free iustification by faith in the sonne of god. but the doctrine we haue in hand teacheth , that there is an assurance , a seale , an earnest of saluation , on which a man may assuredly settle his inward peace , and his hopes shall neuer make him ashamed . yea further , that this assurance is no blind perswasion , nor bold presumption , grounded vpon any thing of our owne ; but founded vpon the worke of god in vs , changing vs daily , & renewing the image of god vpon vs : the which good worke wheresoeuer it is begunne , shall be perfected vnto the day of christ. cold is the comfort which this doctrine can minister to a number of men , christians by profession , who neuer knewe this change in themselues : the word hath beene too light to lift them vp to a newe life ; but they rotte away in the same sinnes and corruptions wherein they were borne , and haue since confirmed vpon themselues , and cannot say truely , i am changed , or yet am in the state of saluation . vse . . see hence the blessed condition of men conuerted and begotten to god , that we may neuer rest or be in quiet , vntill we haue attained this grace of conuersion : for they are alreadie possessed of their blessednesse and saluation ; which standeth in pardon of sinne , couering of iniquitie , freedome from the curse , libertie from the raigne of sinne ; as also in the purchase of victorie ouer sinne and death , of peace of good conscience , of ioy in the holy ghost , in the certaine fruition of god himself , and all those pleasures which are at his right hand for euermore . the worldling seeth no part of this present happinesse , and saluation of the saints ; and therefore knowing no better , he neuer accounteth himselfe so blessed as when he is drowned in carnall delights , when his corne and wine and oyle is encreased vpon him , when his cup runneth ouer , when all men flatter him , when his mouth is filled with laughter ; and yet in the mean time his bones are filled with the sinnes of his youth and age , & are likely to be laid downe together with him in the dust , as iob speaketh . nay more , euen our selues who haue our blessednesse in our hands , often see but a smal part of it ; that it is no meruaile if others can determine against our present happines , when our selues are at such demurres in the matter : especially when we see the world hating vs , the earth expelling vs , bonds & prisons receiuing vs , our countrie scarce acknowledging vs , our kinsfolkes not knowing vs , our friends forsaking vs , our enemies killing vs , dangers so assayling vs , as we can scarce be safe in any corner : nay sometimes our owne holds are taken , that we cannot feare more warre abroad , then we finde at home , not meete with lesse peace without then within . but now would it be an high wisedome to espie and know our blessednesse , which with this change we firmely hold whatsoeuer our outward condition be or can be . if now we suffer for righteousnesse it withstandeth not , but maketh to our happinesse : if all men speake all manner of euill against vs for christs sake , it hindereth not but furthereth our saluation : if earth refuse vs , heauen approoueth vs ; if men condemne , god will iustifie : if our friends denie vs , christ our husband will confesse vs : in any miserie we shall haue assured felicitie , in sorrowe and heauinesse matter of true ioy , in outward trouble inward peace , in temptation assurance of euasion : in nothing all things , in death and coruption , life and immortalitie . thus our happinesse must not be mistaken , which is inward , spirituall , and heauenly ; not depending on man , but god , by whose assured word and pledges it is bestowed , nourished , and perfected in vs. now if any would trie whether he hath this happinesse in his hands or no , let him come to this touchstone . . canst thou finde in thy soule a godly sorrow for sin , which proceedeth on to repentance , causing thee to loath thy sinne , and loue righteousnesse constantly , and canst thou loue him that dealeth sharpely against thy dearest sinnes ? . dost thou finde thy heart which was a mansion of the deuill , to be nowe a bethel , a temple of the holy ghost , in which thou worshippest god daily in spirit and truth , presenting him with thy morning and euening sacrifices as the sweete incense of thy soule ? . findest thou thy whole conuersation to be now a constant practise of righteousnes and holynes ? perceiuest thou thy selfe more heauenly minded then euer thou wast earthly and couetous ; more vpright in dealing with men then before vniust , more pure and sober in word , deede , thoughts , lookes , then euer thou wast vncleane or intemperate ? take all these together with thee , and go on as cheerefully as happily , thou art a blessed man alreadie , and not all the gates of hell can hinder thee of thy saluation . a second point to be learned in that it is said , that then god saued vs , when his bountifulnesse appeared , is , that before this reuealing of our saluation by christ , this loue and bountifulnesse of god was hid with himselfe , and could not be reached vnto by the most peircing vnderstandings , or industrie of man or angel : only god could inuent our cure , onely god could manifest the same , and make it appeare vnto vs. true it is , that it was giuen in the wise counsell of god , before the world was , and shall be consummate and perfected when heauen , and earth , & time shall be no more : but if we enquire the proper time and manner of the happie appearing of it to the sonnes of men ; then we must answer , that it was at the reuealing and appearing of our lord iesus christ ; namely , partly more darkly by the preaching of the prophets vnto the auncient fathers and beleeuers : as abel , noah , abraham , moses , dauid , who with the remnant of israel enioyed the same promises , and precious faith with vs ; and partly more clearely by the incarnation of the sonne of god , which was the glorious rising of this sonne of righteousnesse , who both by his owne doctrine and miracles , life and death ; and the doctrine of his apostles and pastors , hath brightly shined vpon all vs vpon whom the ends of the world are come : according to that prophesie of malac. . . the sunne of righteousnesse shall rise : adding also , that he bringeth health vnder his wings . for before , we sought not our health , we our selues could make ou● wound wider , and grow more desperately ouergrowne in our deadly diseases , but could not dreame of a phisician : but now the father putteth forth his loue , sendeth forth his beloued sonne , in him setteth liking vpon vs , couereth vs with his skirts , adorneth vs with his graces , fitteth vs to our glorie , and so daily by degrees draweth vs nerer him in fellowship , then euer we were in the state of our innocencie . to this purposeth is it said , that christ brought life to light , whereas else adam and all his posteritie had for euer laid vnder death and darknesse ; for when adam little thought of saluation , yea when he was running from god , and hiding himselfe in his thickets , then christ brought life to light , in that promise of the promised seed , reuealing himselfe to be the life of adam , and all his beleeuing posteritie : as afterward he both enlarged the promise , and actually made it good in the full accomplishment . and all this , . in that christ hath the right of life , and glorie in himselfe : . he hath it not for himselfe olny , but for vs also , whose head and husband by taking our flesh he is become . in the former , he standeth in the person of the sonne ; in the latter , in the person of a mediator , bringing and applying to vs that life and glorie which as the sonne he hath in himselfe . both these the author to the hebrewes implieth in those two phrases , that christ is the brightnesse of the glorie , and the engrauen forme of his person : both because he is the eternall sonne of the eternall father , as also especially in that in our nature he shewed forth the liuely , and louely countenance of his father : yea whatsoeuer is glorious , or gratious in the father , as his admirable wisedome , power , goodnesse , and mercie , hath the father manifested in his sonne : without whom they had neuer bin made known vnto vs : for none euer saw the father , saue the sonne , and he to whom the sonne reuealeth him . vse . . this doctrine sheweth , that christ is the only mediator of redemption , and intercession ; isay. . . the angel of gods face or presence : who could euer get a comfortable sight of god without christ ? who euer gat good speed in any suite out of him ? who could euer behold the infinite glorie , or grace of god , but through this vaile ? nay all the sight of god , in which any creature , man , or angel hath euer beene happie , was by meanes of this mediator , and neuer immediate . let the blinded papist go to his saints , and angels , as to the nobles of the court of heauen ; we will repaire to the prince the heyre of all things , as hauing commandement to seeke to no other , and as hopelesse that if he cannot speed , any other shall for vs. wantest thou any grace ? thou must receiue it of his fulnesse : wantest thou life ? he is the life : i goe away , saith hee , and you die in your sinnes : wantest thou peace of conscience ? hee is the prince of peace : wantest thou direction and wisedome to order thy waies aright ? with him are treasures of wisedome : make him thy freind , in his loue there shall be no lack . . hence we may note , the surpassing loue of god to vs his chosen , who when we had thrust a cloud of sinne betweene him and vs , that he could take no delight in vs , yea when we still prouoked him and warred against him as his enemies ; yet then caused his mercie to breake out , that all the world might see and acknowledge it . is it not wonderfull that the partie offended , should seeke to the delinquent ? we thinke it a great thing to forgiue one offence to one that sueth for forgiuenes ; but to offer grace and giue it to him that persisteth in outragious mallice against vs , is farre aboue that : but how transcendent a mercie aboue all these shadows in men , is that of our god , who in his christ aduanced vs from so hatefull and base estate , to such an height of glorie and happines ? what is our part then but to break off sin , and breake out into his prayses for such vnspeakeable grace . . seeing god hath not only so freely , but so clearely reuealed his loue and fauour in his christ , which before was hid and vnknowne to the world ; let vs manifest our selues to be such as are come to the knowledge and participation of this rich grace , by entertaining the meanes in which christ bringeth vs the tidings of our peace and reconciliation . for this grace appeareth in the gospel ; there christ commeth to seeke vs ; there he calleth vs , yea leadeth vs vnto it : therefore whosoeuer haue part in this grace , must giue the gospel leaue to enter , must open their eyes to see it , their mouthes to tast of it , and their hearts to feed vpon it . whence we may conclude , that surely this grace is still an hid thing and vnreuealed vnto many , because the news of it is so lightly regarded of the most : whereas if men did know this gift of god , as christ said to the woman at the well , they would aske and enquire after it ; they would account the feet of such messengers as could tell them tydings of it verie bewtifull ; they would sell all to make purchase of it ; they would reioyce in the word , make it their song , their counsellor , their portion , the which both reuealeth , and as an instrument of god bestoweth vpon vs all our good . nay , it could not be but if men knew who christ were , and did see him in the ministrie , but they would run after it as fast , as to heauen it selfe . vers. . not of the workes of righteousnesse , ] the third and principall instruction in this principall efficient of our saluation , is , that there is nothing at all in any man , which mooueth or enclineth god to reach out his grace of saluation vnto him : the which point the apostle is carefull to confirme sundrie waies . as . by remoouing whatsoeuer man could dreame of , as the likeliest things to demerit god : as works of righteousnes , which before conuersion were none at all , and therefore could make no way to our saluation . . by expresse affirmation , that being mooued by his meere mercie he saued vs : and although by nearer looking into the text , we shall meet with sundrie other motiues most orderly linked together , concurring to our saluation ; yet shall we see them all in god , and neuer a one in our selues : . we haue mention of his goodnes : . of his loue to man : . of his mercie : and then in the last place of saluation : whence if we goe backe in the same order , we shall easily perceiue that our saluation floweth from his mercie , his mercy from his loue , his loue from his goodnes , and his goodnes from his owne infinite nature . . by opposing ( according to his vsuall manner ) as contraries , the things which can neuer stand together in this busines : namely , gods grace , and mans merit . . by his whole scope , which is to magnifie the free loue and good will of god from this , that not for any goodnes in vs , but of his owne free grace he saued vs. in all which he setteth himselfe to meete with the corrupted iudgement of naturall men , who are still hammering of some vprightnes , & honest dealing , or goodnes of their nature disposing them to this mercie : but our apostle remooueth all such bold and blind conceits , in affirming that there was no such thing which god could respect . now because this is a maine ground of our religion , it will not be amisse to confirme it by other paralel places , as also by some other grouds out of scripture : rom. . . that the purpose of god according to election might stand , not according to workes , but by him that calleth : and v. . it is not in him that willeth , or in him that runneth , but in god that sheweth mercie : and cap. . ▪ who gaue vnto him first , that he should recompence ? hence , . vve conclude , that if god should choose to saluation for any thing in man , it could not be but man should be the first in his owne election , and god should come after him : yea it would ouerturne all the order of god in his most wise proceeding , and would place his second grace before the first : for whereas the first grace , namely , the election of such as the father is to giue vnto the son by him to be saued , in all good order should precede the second , whereby such as are elected before all time , are in time giuen to the sonne , called , iustified , graced , glorified , and so saued . the popish doctrine of gods foresight of faith , or workes , placeth this latter in gods counsell before the former . secondly , election is of grace , rom. . . there is an election of grace : but if it were of foreseene workes , it were at least partly of desert , and then should it follow , . that it could not be of grace any way , because not of grace euery way , ver . . . that all our owne reioycing should not be excluded , rom. . . . that if the apostle should aske againe , who separated vs ? our answer might be , we partly separated our selues . thirdly our apostle , eph. . . . affordeth vs three grounds more , . from the time of our election , which is before the foūdation of the world , before we had done either good or euill , or were in the world to doe it . . in that he maketh our workes effects of election and therefore cannot be causes of it : he hath chosen vs in him , not because he foresaw that wee would be holy , but that we might be holy and vnblameable , as in cap. . . we are his workemanship created to good workes : and because it might be said , that yet god might foresee who would receiue grace , and who not , and consequently , who would vse the same aright in ordering their liues . the third conclusion in the . verse affirmeth , that god respected nothing out of himselfe , or in vs , past or to come : but according to the good pleasure which he purposed in himselfe ( as beza readeth it ) he choosed vs to partake of his grace . fourthly , i would aske a papist , whether if the lord did foresee any thing to bring vs to saluation by ; whether that was not the couenant of grace rather then the couenant of workes , by the which neuer was or could any man be saued ? . in case god did foresee any worke which should be answerable to either of those couenants of grace or workes , whether himselfe should not be the bestower of that grace and worke : so as still not the worke ( if there were any ) but his grace shall be the first moouer . . whether god should be mooued ( if by workes ) by those before conuersion or after ; if they say by those after conuersion , euen these saith the prophet are as a stained clout . if by those afore , which their doctrine seemeth to tend to , affirming that our vnregenerate wills haue a power to consent and coworke with gods will , and to prepare themselues to iustification : then our text controlleth them , which saith there was no such works at all , which could mooue the lord to take any pleasure in vs. nay , we were sinners saith paul , when god chose vs ; and such sinners as are described in the former verse , blinded in mind , rebellious in will , and disordered in our whole conuersation . which shal serue for the ouerthrowe of all workes , either preparatorie , or foreseene , or which any other way may obscure the free grace of god in our election and saluation . vse . . to be sober minded , and wise to sobrietie in the matters of gods counsell , inquiring into no reason further then his will , which is euer iust although the thing may seeme strange and dazle our weak eyes : the which one point would cut off many controversies , and needles questions of sundrie diuines , who in their platformes of election and reprobation , will allowe the lord no further libertie then themselues can deuise reason of : for one , the foresight of some good , for the other , of some euill : which cannot but bring in an vniuersall reprobation , because all are the sonnes of wrath by nature , and god seeth them not out of this condition in themselues : besides that , the lord shall be tied to conditions , whereas he will haue mercie where he wil , and whom he will he will harden . . this doctrine is a ground of true humilitie : for when all saluation from first to last is acknowledged to be of grace , altogether out of our selues , it shutteth all presumptuous mouthes , who would gladly be sacrificing to their owne nets . and this seemeth to be the lords end in stablishing his free couenant ; that his people might remember , and be ashamed , and neuer open their mouth any more . how carefull is he to take all such arrogant speaches out of their mouthes , deut. . . and . . say not because of mine owne righteousnesse hath the lord giuen vs this land ( and much lesse the heauenly canaan ) and telleth them plainly that they were the least and worst of all people before the lord put the difference betweene them and others . and the whole scripture sheweth how he hath set his affection on such as were still the most vnlikely , and in all outward respects least commendable ; the youngest for most part when the first b●rne seemed to carrie away all the priuiledge : abel before caine , iacob before esau , ephraim before manasseh , ioseph and dauid before the rest of their elder brethren : his manner was alwaies , and is , to hide that from the wise which he would reueale to babes , by foolish things to confound the wise , and by weake things the mightie ▪ and why ? . in regard of himselfe , because his good pleasure was such , no other reason ▪ but his owne will mooued him . . in regard of vs , that no flesh should reioyce before him . . hence we haue also a ground of thankefulnesse ; when we heare of such a free choise , and that the lord enquired not what we were , or what we were worthy of ; but loued vs before we were , or the world was ; when nothing could be conceiued either preuenting or meeting this goodnes of god. and indeede neuer can we come to see the bottomelesse sea of this grace , vnlesse we behold it in this gl●sse which our apostle setteth before our eyes , of our free election and saluation meerely by grace ; the which once if we come to behold , how can we but magnifie his grace , confesse his name , feare to offend him , tender all obedience vnto him , yea in way of loue and thankefulnesse giue vp our selues to liue and die in his seruice , who hath so freely , so highly advanced vs ? vndeserued loues are great binders . it is in the mouth of euerie man towards them of whome they haue receiued vndeserued good turnes , i can neuer make such a man amends for such or such fauours ; and yet this boundlesse loue of god is seldome waighed of vs. . here is a ground of certentie of saluation , as which is founded in the election of god by grace ; and is therefore more firme then the frame of heauen and earth : whereas were it founded in our selues , or put in our owne hands to keepe , we could haue no assurance of it ; no though we were renewed to our first innocencie , as appeareth in adam : but seeing our life and salvation is hid with god , none shall take it or vs euer out of his hands . obiect . but if it be laid so farre out of our reach , that we neither haue it in our hand , nor any hand in it , but it is all in the mercie of god ; how can we haue any euidence or assurance of it in our selues , vnlesse we should climbe vp into heauen ? answ. we must not conceiue of this as such a mercie which after it is freely set vpon vs hath no worke in vs ; nor such a mercie as saueth vs without our selues ; but such a mercie , as . calleth vs by the gospel , . tim. . . who saued vs and called vs with an holy calling . . mooueth vs to answer that call , seeing the sheepe of christ heare his voice and followe him . . giueth and encreaseth the grace of sanctification , and prouoketh to newnesse of life : so as thou shalt not neede to go aboue the clouds to get assurance of this mercie : but the word is neere thee : looke how thou carriest thy selfe vnto it , how thou hearest the voice of christ , how thou followest it , how thou proceedest on to the fruits of a new life , such as are the hatred of sinne , and an endeauour to please god in all things : here are the seales of thine assurance . . here is also another ground of moderation and meekenesse toward such as are not yet called : because the change is of meere mercy , the difference betweene vs is not naturall nor deserued : we were in time past no better then they ; they may in time to come participate of free grace as well as we doe . by the washing of the newe birth , ] we are now come to the instrumentall causes or meanes whereby we are set into this newe condition . and these be two , first outward , wherby we are brought into the visible church , and that is , the washing of the newe birth or baptisme . secondly inward , whereby we are truely set into the bodie of christ , and that is the renewing of the holy ghost ; who powreth out plentifully vpon our consciences pure waters to cleanse them both from the guilt and filthinesse of sinne , as after we are to make manifest . for the meaning of the former in fewe words to know both why baptisme is called the lauer of regeneration , as also why god is said to saue vs by it : we must conceiue that in euerie sacrament there be three essentiall parts , the absence of any of which destroy the whole : . the signe , . the thing signified , . the analogie betweene them , which is the vnion of them both : the first is some outward and sensible thing : the second inward and spirituall : the third mixt of them both . as in baptisme the signe is water , the thing signified the blood of christ : the analogie or vnion standeth in this resemblance , that as the former outwardly washeth the filthinesse of the bodie , so the latter inwardly purgeth the soule from all sinne . by reason of which relation and neere affection betweene the signe and the thing signified , it is vsuall in the scriptures by an improper , but sacramentall speach , . to call the signe by the name of the thing signified , and contrarily . and thus baptisme is called the washing of the newe birth , because it is a signe , seale , and instrument of it . secondly , to ascribe that to the signe which is proper to the thing signified , and so baptisme is here said to saue , as also . pet. . . which is indeede the proprietie of the blood of christ , . ioh. . . but by the neere affinitie of these two in the sacrament it is said so to doe , to note vnto vs , . not to conceiue of the sacramentall elements as bare and naked signes , so to growe into the contempt of them . . as vve may not conceiue them idle signes , so neither idoll signes , by insisting in them as though they vvere the vvhole sacrament : for they are but outvvard , vvhereas the principall matter of a sacrament is spirituall and invvard . . that then we trueliest conceiue of a sacrament , when by looking at the one of these we see both ; neither making the signe a vaine symbole , nor yet ascribing any thing to it transcending the nature of it ▪ such as are the peculiars and prerogatiues of god : but in the signe and action , which is outward be led to those which are spiritual and inward . doctr. god in baptisme not onely offereth and signifieth , but truely exhibiteth grace , whereby our sinnes are washed and we renewed by the holy ghost : for therefore is it called the washing of the new birth , both because it sealeth vp the washing away of sinnes by the blood of christ , act. . . be baptised for the remission of sinnes , as also in that it betokeneth , and is a meane of an other washing by the spirit of christ ; and this is the sanctification of a sinner , imperfect in this life , but which shall be perfected in the life to come . but the doctrine will remaine obscure , if we shall not open two points before we come to make vse of it . . how , . to whom baptisme is the lauer of regeneration . for the former therefore , . how it is not . . how it is . first , this effect is not ascribed to the worke wrought , as the popish doctrine teacheth . . neither by any extraordinarie eleuation of the action , whereby it is made able to conferre the benefit of renouation : for this were both to make euery baptisme a kinde of miracle ; as also to encroach vpon the clause following , wherein the worke of renewing is ascribed to the holy ghost . . neither that the waters of baptisme haue in themselues any inherent power or force to wash the conscience , as to wash the filth of the bodie : they wrong conceiue it that shut vp any such power in it , as is in a physicall instrument , as thogh it as properly washed , as an hearb healeth if applyed . . neither because grace is tied by any promise , or meanes vnto the action , so as god who is most free in his gifts cannot either otherwise distribute , or cannot otherwise but dispense it with the action . for . grace is not tied to the word , therefore not to the sacrament . . they were separate in the first and greatest minister of baptisme iohn himselfe , who confessed that he indeede baptized with water , but it belonged to him that came after him to giue the grace . . if these opinions were true or any of them , then should euerie baptized partie be truely regenerate ; the contrarie whereof appeareth in simon magus , in many manifest wicked ones , and close hypocrites in all ages . . the falshood appeareth , in that some are iustified before baptisme , as abraham was , before he receiued the seale of circumcision : cornelius , act. . . the eunuch , act. . , . some after baptisme , as numbers who are daily conuerted , some out of poperie , some out of profanenes : yea , whereas onely two sorts of persons were baptized , either infants , or men of yeares : in the latter was faith euer required before their baptisme : so phillip to the eunuch , if thou beleeuest with all thy heart , thou maist . and for infants , if they be of belee●ing parents , they are holy in the roote , and to them belong the kingdome of heauen , euen before they are presented to this water . . this opinion of tying grace to the sacrament , ouerthroweth , . the highest and most proper cause of our saluation , which is gods free election to which onely grace is tyed . . the only meritorious cause of our regeneration , which is the blood of christ properly purging vs from all sinne . . the most powerfull , next , and applying efficient , which is the holy ghost ▪ to whome our renewing is here ascribed , and not to the sacrament of baptisme in this our first sense . secondly , how is baptisme then the lauer of regeneration ? answ. in diuerse regards . . as it is an institution of god signifying the good pleasure of god for the pardoning of sinne , and accepting to grace in christ : for as the word signifieth this , so doth also the sacrament which is a visible word . and thus is it truely said of the word and sacraments too , that they saue and sanctifie , because they signifie the good pleasure of god in sauing and sanctifying vs : euen as we say a man is saued by the kings pardon , not that the pardon properly doth it ; for that is the meere mercifull disposition of the king , but because the pardon ( written and sealed perhaps by an other ) signed by the king , is the ordinarie instrument to manifest the mercifull minde of the king in pardoning such a malefactor . . as it is a seale or pledge of our sanctification and saluation , as certenly assuring these to the soule of the beleeuer , as he is or can be assured of the other : that as a man hauing a bond of a thousand pound sealed him , may truely say of it , here is my thousand pound , that is , a securitie , as surely confirming it vnto me , as if i had it in my hands , or as i haue this : euen so may the beleeuing partie baptized say of his baptisme , here is my regeneration , here is my saluation . . as it is a meanes to excite and prouoke the faith of the receiuer to lay hold vpon the grace of the sacrament , and apply it to these purposes : in which regard it may be as truely said to renewe , as faith is said to iustifie ; and that is onely as it is a meanes or hand to lay hold on christ our righteousnesse : so baptisme is a meanes helping forward our renewing , by the true vnderstanding and conscionable and serious meditation of it . . in that in the right vse of it , it giueth and exhibiteth christ and all his merits to the fit receiuer : for then gods grace putteth forth it selfe , and after a sort convaieth it selfe , in and by this instrument into the heart of the worthie receiuer . and thus principally it is the lauer of regeneration ; because in it and by it as a meane and organe , the holy ghost freely worketh his grace in such as in whome he delighteth : and thus are we fitly lead to the second point propounded concerning these persons . the second point , namely the consideration of the persons to whome baptisme is the washing of the newe birth , will more cleare this difficult point : for we must not conceiue it thus in euery partie baptized , but in such as haue the gift of faith to receiue the grace offred : ioh. . . so many as receiued him , he gaue them power , &c. eph. . . clensed with water through the word ▪ namely , beleeued : for whence else can water haue power to wash the soule ? it is not then the washing of the bodie with water , but the receiuing and applying of the promise by faith , which bringeth grace into the soule , without which faith both word and sacraments are vnprofitable . this christ we knowe required in baptisme , he that beleeueth and is baptized shall be saued . the apostle in the supper requireth a worthie receiuing ; and who can denie but if grace be conferred in the sacrament , it must be receiued also : and if it must be receiued i would knowe how any thing which is spirituall can be receiued but by this hand of the soule . whence it is necessarily concluded , that vngodly and vnbeleeuing ones receiue nothing in baptisme but the element , and that as a naked signe : example whereof we haue in iudas , who are the passeouer , but remained a deuill : in simon the sorcerer , who was baptized but remained chained in the bonds of iniquitie , and in the gall of bitternes : in ananias and saphira , who no doubt were among other christians baptized , but not washed from their hypocrisie ; in all which neither was grace conferred , nor wickednes weakened . and what meruell if vnto vngodly ones the sacrament he as an emptie boxe , without oyntment , or as a dead letter without spirit ? for nothing is promised them in the word , seeing all the promises goe with condition of faith and repentance , which they want : and can we meruaile if the seale doe him no good that hath no name , no right in the couenant . quest. but howsoeuer in men of yeares faith is required vnto baptisme , yet we are most to respect it as administred vnto children in whom we cannot expect faith , and therefore vnto them either faith is not requisite , or by the former answer their baptisme is vnprofitable . answ. this well is deepe , and we want wherewith to drawe certentie of resolution : but will assay in some propositions to deliuer summarily that which may be extracted out of the scriptures and expositors , as most probable for the vnfolding of this difficultie . to which purpose let vs first distinguish of infants ; of whom some are elected , and some belong not vnto the election of grace . these latter receiue onely the element , and are not inwardly washed : the former receiue in the right vse of the sacrament the inward grace ; not that hereby we tie the maiestie of god to any time or meanes , whose spirit bloweth when and where he listeth ; on some before baptisme , who are sanctified from the wombe ; on some after : but because the lord delighteth to present himselfe gracious in his own ordinance , we may conceiue that in the right vse of this sacrament , he ordinarily accompanieth it with his grace : here according to his promise we may expect it , and here we may and ought send out the prayer of faith for it . obiect . but they want faith ? answ. . they want indeede actuall faith , which presupposeth hearing , vnderstanding , &c. neither could it be that if they had at that time such an habituall faith , that they should so vtterly loose it , as neuer after to make shew of it , vnlesse it be attained by newe instruction . secondly , they want not all faith , christ himselfe reckoneth them among beleeuers , matth. . . whosoeuer offendeth one of these little ones which beleeue in me : in which respect circumcision which was administred to infants , was called a seale of faith . thirdly , whereas some diuines thinke that this faith of theirs is no other then the faith of the parents : the truth is , that the faith of the parents is so farre theirs , as that it giueth them right to the couenant : for the couenant is made to abraham and his seede , and to the faithfull and their seede : and the beleeuing parent also laieth hold on the couenant for himselfe and his seede , thereby intitling his child to the right of the couenant as well as himselfe : euen as in temporall things he can purchase land for himselfe and his heires . this truth confirmeth the apostle , if the root be holy , so are the branches ; and the one parent beleeuing , the children are holy : to this purpose saith musculus , that children may be called faithfull although they haue no faith . fourthly , but because this may seeme not so proper a faith , beeing wholly imputed . . in that all children saued are not of beleeuing parents ; yea we may in charitie presume of some perhaps without the church , whome the lord mercifully saueth out of most wicked progenitors for many generations : and . because the iust shall liue by his own faith : it is verie probable that elected infants haue a spirit of faith , that is , the spirit of god working inwardly and secretly ; but diuersly in infants dying before discretion , and those which shall surviue : to the former giuing that spirit which worketh either faith , or something proportionable for their iustification , regeneration , sanctification , and saluation : in the latter working the seedes or inclination of 〈◊〉 , which in due time shall fructifie vnto eternall life . and hereunto the scriptures giue insinuation in shewing how after a merueilous and secret manner , the lord can and hath effectually wrought in infants euen in the wombe , as in iacob , ieremie , iohn baptist , and others : neither doth it any thing hinder that infants haue no sense of any such thing , no more then it prooueth them not to liue , because they knowe not that they doe so . and not only the scriptures , but that auncient and common distinction of baptisme . into that of water , . holy ghost , . martyrdome , seemeth to him that well considereth to giue some ground of it . howsoeuer it be if we cannot attaine the manner of this secret working in infants , we know that adams corruption is not more effectuall to pollute the infants of beleeuing parents , then christs blood and innocencie is to sanctifie them : and beeing so , his wisedome wanteth not meanes to apply it vnto them , euen in their infancie , yea in the wombe to make it their owne , although we cannot reach vnto them . so much of the faith of infants . here one scruple remaineth to be remooued , namely , if men of yeares must beleeue , and children of beleeuing parents must be faithfull and holy before baptisme , what shall baptisme be good for , or what profit can it bring to any ? answ. first , in regard of gods commandement which abraham , cornelius , paul , beleeuing obeyed without reasoning , and so manifested their faith in obedience . . that such as haue receiued inuisible incorporation into christs bodie , must be also visibly incorporated , that whom god tooke for a member of the church , the church also might accept as one . . that the grace receiued might be augmented : for by the worthy vse of the sacrament , those graces which are weake receiue more encrease , faith is incited , loue quickned , hope confirmed , and obedience bettered daily . . that the partie himselfe may be strengthened and confirmed both in the graces receiued , as also in regard of that grace and glorie which he expecteth to receiue in the resurrection ; both which are more firmely sealed in the sacrament of baptisme : wheras otherwise it would be with men here , as in their temporall tenures , in which if their leases or indentures want a seale , they like their hold much the worse . vse . . ministers must deliuer this doctrine plainly , and not as we may obserue some , who either not vnderstanding it , or not willing that others should vnderstand them ; generally tie a certaine grace to this sacrament of baptisme , but not explaning these two points , how , and to whome ; leaue their hearers laid open to many dangerous errors : of which i will giue some examples . . to conceiue of an absolute necessitie of baptisme , and hence cruelly and impiously denie vnto infants dying without it , the saluation . but we must beware of running backe into this point of poperie , which at this day thrusteth the soules of such babes into a place very neere hell , and their bodies out of christian buriall ( as they call it ) into an vnhallowed place : and conceiue aright of the point thus . as for inward baptisme which is to be within the couenant , and regenerated ; to hold it absolutely necessarie vnto saluation : ioh. . . except a man be borne againe of the water and the spirit , he can not enter into the kingdome of heauen : but as for outward baptisme the seale of the former , to hold it necessarie but accidentally , as . in regard of gods commandement , . of our owne weaknes , . to auoid the danger and appearance of neglect , or contempt of so holy an ordinance : but to hold it so necessarie , as that he that steppeth not ouer this threshold can neuer get into heauen , is directly both against the grace of god in the scriptures ; which affirme the children of the faithfull to be holy before they come to this baptisme : as also the examples , of children dead before the eight day , the day of their circumcision ; of men and children for the space of fourtie yeares wanting circumcision in the wildernes ; of dauids child dying before the eight day , the damnation of which he feared not ; of the thiefe on the crosse , who wanted the outward baptisme , although not the inward . surely our sauiour christ where he had good occasion , maketh no such necessitie of it : he that beleeueth and is baptized , shall be saued ; but marke in the opposition he saith not , he that beleeueth not , and is not baptized , shall be condemned : but that we should not conceiue of such a needles necessitie , he purposely leaueth out the latter clause of the former sentence , onely affirming that he that beleeueth not shall be condemned . and what an vnequall thing were it , that if parents should neglect to bring children seasonably vnto baptisme , that the child not offending should for the parents fault be condemned ? let vs therefore send backe this cruell opinion to the papists among whome it was first hatched , and better beseemeth duraeus or some such other hard hearted papist , affirming that god is able to saue infants without baptisme , but we know his reuealed will to the contrarie well enough ; then any protestant minister , among whome it were ashame that such popish notes should be recorded . . the darke deliuerie of this doctrine , hath bred vp another no lesse popish , that seeing grace is so tied to the sacrament , therefore the infant baptized , is washed from all originall sinne ; and that by the concomi●ant grace of the sacrament , euery infant is so pure as there is nothing in it which god can hate . a doctrine fearefully derogatorie from the blood of christ ; and contrarie to the scriptures , which teach that originall sinne is taken away to those that are set into christ by baptisme , . in regard of the forme , the guilt . . the fruit , the punishment . . the raigne and dominion of it . . in that the remainders and relliks of it are in daily consumption : but in regard of the matter of it , of the act of it , of the molestation of it , it is present in the most sanctified nature the earth beareth . the apostle saith of such there is no condemnation to them , but he saith not there is no damnable thing in them . . from the misconceit of this doctrine , and the extolling the outward worke of baptisme , the which imposters and deceiuers of mindes haue still delighted to dwell in , hath sprung vp that dangerous error of baptizing by women ; as also the priuate nimbling vp of the matter in corners by some priest or minister . whereas for the person we know that the minister in his ministerial actions sustaineth the person of christ , which a woman cannot doe . againe , those that are called to baptize , are called also to preach , for the sacrament without the word is a dumb ceremonie , and as a seale to a blanke . and paul who would not permit a woman to teach ministerially , would much lesse suffer her to baptize . if any woman haue beene accessarie to this grieuous sinne , let her seriously and seasonably humble her selfe for it , in that without , yea and against the commandement of god , shee hath polluted such a sacred ordinance . if any man should set the kings broad seale to any instrument but the lord-keeper , his fact were no lesse then high treason ; and shall we think there is lesse danger in counterfaiting the great seales of gods couenant ? as for the due place of baptisme , it is the publike assemblie , as beeing a part of publike worship annexed vnto preaching , matth. . circumcision in the law was nothing so excellent as this the successor of it ; yet might it not be administred in priuate houses , but the partie must be brought before the lord : and much more here , where after a more glorious manner the partie is to be receiued , not into his fathers family , but the family of god the visible church . and is it not a farre greater indignitie for the sacraments to be brought into priuate houses , then for ciuill iudgement , the nature of which is to be open and publike in the gates ? as for the pretended case of necessitie , there is no such as vrgeth is to transgresse the commandement , and to make priuate places publike . why should we not rather with the auncient , who euen in most ignorant times could conceiue that in defect of baptisme with water , if it could not conueniently ( as without the debasing of gods ordinance ) be had , a sufficiently supply might be made by the other two , either of the holy ghost , or of martyrdome , and that god in case of necessitie accepteth the will for the deede ; which also some of the auncient applyed to this purpose : and that not the want , but contempt of baptisme is damnable . fourthly , from the doubtfull deliuerie of this doctrine ariseth an other error and opinion of falling from grace ( for marke the man that staggereth in the former , he will be nibling and fumbling at all these as far as he dare ) for if euery child receiue grace as a thing tied vnto baptisme , what becommeth of that grace when children growing in yeares , growe also extreamely flagitious and wicked ? necessarily it must be lost and vanished : which is both against the scriptures , and the doctrine of our church . for if the child be borne of god in baptisme , he sinneth not because the seede of god is in him : and if the infant be come vnto christ in baptisme he neuer casteth him off , ioh. . . he shall neuer hunger , ver . . he shall not be lost , . he shall liue for euer , . if the infant be once of the church , it remaineth in the church , and can neuer be a limbe of satans synagogue . lastly , as all error is fruitfull , so hence also is grounded that fancie of popish penance , which they make a sacrament to restore such by as are fallen from the grace of their baptisme : and a second table to saue such , as by vertue of their first couenant cannot be restored ; as though the couenant of god were not eternall and vnchangeable , or as if god married vs not to himselfe for euer : or as if the force of baptisme lasted not beyond the action and administration of it . vse . . to teach parents , . to be present , to present their children with ioy vnto holy baptisme . what a comfort is it for a father to see his child washed with the blood of iesus christ ? cleansed from sinne ? set in to the visible church , yea , into the bodie of christ , in the right vse of this sacrament ? wherein a parent ought more to reioyce then if he could make it the heire of the world . . diligently vpon the occasion of their childrens baptisme to examine themselues , whether they be in couenāt with god or no , that so their children may be entred into the same couenant : yea and seeing their often faylings with god , to enter now a newe league , and renew their couenant with him , by renewing their faith , by making vp againe through true repentance their former breaches : yea by solemne prayer and invocation to vrge the lord to call to minde his couenant made to the iust and their seede , and make it good vnto himselfe and his child now to be entred into the church . but what a generall fault of parents is it , to content themselues in bringing their children , that the outward worke may be performed vpon them , spending no small time in circumstances of solemnitie , as costly banquets and feasting ( which in moderation i condemne not ) but take little or no time in preparing themselues and their children to the receiuing of the inward grace of baptisme ? which great error is worthy reformation in the most , in the best . vse . . to the congregation , that seeing this is such a solemne ordinance , as wherein the lord signifieth , sealeth , and exhibiteth sauing grace to euery worthie receiuer : that therefore euerie on in the congregation continue together vntill the ende of the sacrament , and not runne out as the manner of most is . for . it is an ordinance not belonging only to the infants , parents and sureties ( who are often left in a manner alone with the minister ) but to all the congregation : seeing baptisme is a receiuing of a member into the congregation , and in this regard meete to be done by the whole . . euery one ought to tarrie to helpe the congregation in prayer for the infant , and to ioyne in the praise of god for the ingrafting in of another member into the bodie of christ. . euery one ought to helpe himselfe both in calling to minde his owne baptisme , his promise , and ingrafting into christ ; as also to examine what fruit he reapeth of the death and resurrection of christ into which he is set , and so to be either humbled or thankfull , as he findeth his estate . . lastly , how much so euer vsed , yet is it a most vnreuerent part towards this ordinance : what an vngodly contempt were it to runne out from hearing the word : and why is it not also in running from the sacrament , which is the seale of that couenant ? as if men were loath to be present where the blessed trinitie presenteth it selfe to such a gratious purpose as this is , namely to seale such benefits to one of that congregation . and more , it is a disordered thing : for the good of the church requireth that the congregation should come in together , and goe out together : wherein the lord is so strait that the king might not depart till all was ended : ezek. . . he shall goe in when they goe in , and when they goe forth , they shall goe forth together . let euery man make more conscience of this dutie hereafter , and seeing christ himselfe disdaineth not to come to iohns baptisme ; let vs take heede of running from christs . and the renewing of the holy ghost , ] now we come to speake of the inward means of our saluation , wherby the lord setteth vs into this new condition , here called the renewing of the holy ghost : wherein to vnderstand it better , we will consider two points : . what this renewing is . . why it is called the renewing of the holy ghost : and so come to the instructions . for the former . it is a grace of god , whereby the corruption of nature in beleeuers , is by the power of the holy ghost daily renewed vnto the image of god. i say , . it is a grace of god : . pet. . . who according to his abundant mercie hath begotten vs to a liuely hope . . by which the corruption of nature : which is the proper obiect of it , called in scripture the flesh , the old man : not the substance of bodie or soule , which were not decaied or perished ; but the corrupt qualities , which by the fall tooke place in them . . is renewed : this is a word of relation , and opposed to that olde corruption drawne from the old adam : for so is the new birth by the spirit , opposed to that old natiuitie which is of the flesh , ioh. . againe , the word importeth a compleat worke vpon the whole subiect : for as in the birth of a child , not one or moe parts and members , but the whole child is borne ; so in the new birth , the whole man must be borne againe , the whole man must be a new creature : in which is not the framing of something out of something but of something out of nothing : for if the popish doctrine were true , that there were some power in nature , whereby ( the holy ghost a little freeing it ) it could of it selfe will and performe that which is truly good ; then were man but in part new , and so could not be called a new man , a new creature , or be said to be borne againe ; neither raised vp from the death of trespasses & sinnes , but reuiued and recouered as out of a swoone or some desperate disease ; nor renewed , but a little repaired and mended . but because the corruption of nature is gone ouer the whole man , as we haue a little before heard : so this renewing must be in the whole man , and in the same order . . it must begin in the spirit of the minde , rom. . . the first worke in this new creation also must be to make the light to banish the darknes and blindnes of minde ; vnder which are comprehended the vnderstanding , will , and affections . . it must proceede to the outward man and conuersation , that euen the members of the bodie may become the members of christ , and obedient vnto the law of the mind renewed ; and so the whole may become a liuely , reasonable , and acceptable sacrifice vnto god. in these two standeth the renewing of the whole man , required . thess. . the god of peace sanctifie you throughout : and i pray god your whole soule , bodie , and spirit be kept blameablesse : where is mention of the spirit , as the very soule and life of a renewed person , and is no other then the grace of sanctification , opposed to the corruption of nature , which is seated both in soule and bodie . . i adde , in beleeuers , because regeneration is the vndeuided and inseparable companion of faith , which is called the faith of the elect , as we haue heard : . thess. . . chosen you to saluation through the sanctification of the spirit , and the faith of truth : whence it followeth , that as faith is not of all , no more is regeneration ; neither is this grace further tied to the sacrament , then where it meeteth with a faithfull receiuer . . i say daily , for although the beleeuer be renewed in euery part , yet all is but in part , it is so compleat in the subiect , as that it is yet a continued worke , and not consummate vntill we all meete in the vnitie of the sonne of god , when that perfect is come : for so long as we are here below , this righteousnes of god is revealed from faith to faith , and we are changed from glorie to glorie , and we walke from strength to strength : in all things growing vp in him which is the head : he that is iust must be iust still , and he that is holy must be daily more holy ; and thus encrease vntill the perfect day . . i adde , vnto the image of god : eph. . . put on the new man which after god , that is after gods image , is created in righteousnes and holines : see also . cor. . . we are changed into the same image of god : for as adam was created in the image of god , so must euery beleeuer be renewed vnto that blessed condition . in a word , looke what the image of god was , which was giuen vs by our creation , vnto the same must we be wrought now by the grace of the second couenant ; but that stood not in the substance of the soule and naturall faculties of it so much ; such as vnderstanding , free will , memorie , &c. but . in the knowledge and illumination of it , colos. . . put on the new man which is renewed in knowledge ; . in the righteousnes and integritie of the whole man , eph. . . put on the new man , which after god is created in righteousnes and true holines . the second point in the meaning is , why this is called the renewing of the holy ghost . answ. not that it is not wrought as well by the other persons , beeing a worke without themselues : for the father reneweth as beeing the foundation and fountaine not of the deitie alone , but of all diuine actions and good things whatsoeuer : and the son reneweth as the mediator and meriter of it . but it is here ascribed to the holy ghost , because he is the immediate and next applyer of it to the conscience , and therfore is more properly said to renew . and yet wher i say that in regard of the other persons he doth more immediatly applie this grace ; it must not be so conceiued , but that he ordinarily doth worke it by meanes , vnto the which also often the scriptures ascribe the worke of renewing . as . the ministers are his instruments by whome he begetteth men vnto god : so paul , i haue begotten you by the gospel , that is ministerially . . the word and sacraments are outward meanes which the spirit vseth to the same purpose : and the word is hence called the immortall seede of regeneration ; and baptisme called the washing of regeneration in the words before , because the spirit in these outward meanes washeth and regenerateth . . faith is the inward meanes , which the holy ghost working and exciting in vs , vseth by it to bring home to our hearts that which properly reneweth vs : act. . by faith he purifieth our hearts . thus we see how both the father , the sonne , the spirit , the ministers , the word and sacraments , and our owne faith renew vs : and how in their seuerall senses they are to be truly and plainly conceiued . doctr. . all the worke of inward grace , in , or out of baptisme , is from the holy ghost . the thing that giueth force vnto washing by water , is the renewing of the holy ghost , and this is regeneration indeede , . pet. . . baptisme saveth , but not the washing of water , but the interrogation of a good conscience : that is , the answer of a beleeuing heart , acknowledging these sacraments to be seales and pledges of the righteousnesse of faith , and that inward baptisme which indeede saueth : act. . . amend your liues , and be baptised euery one in the name of iesus christ for remission of sinnes : but all this will not serue the turne , vnlesse the promise following be made good ; and ye shall receiue the gift of the holy ghost : . cor. . . such were ye , but ye are washed , ye are iustified ye are sanctified : but by what meanes , by the waters of baptisme ? no , they will not serue to iustification or sanctification , but by the spirit of our god : and if we would see this truth of both the sacraments in one place , we haue it propounded , . cor. . . by one spirit we are all baptized into one bodie : therefore not the water but the spirit setteth vs into the bodie of christ by baptisme : and wee are all made to drinke into one spirit : and therefore the efficacie of the cuppe in the supper is to be ascribed to the spirit of god ; which spirit when he withdraweth himselfe , we may truely say of the water in baptisme , as the apostle speaketh of the blood of bulls and goates , that they cannot take away sinne . the true materiall cause hereof , is the blood of christ , the holy ghost inwardly applying it vnto the soule , and so inwardly indeede baptizing and washing the conscience . vse . . this doctrine further ouerthroweth that popish doctrine , that the water in baptisme carrieth in it a force and efficacie of washing and sanctifying the soule . and as for all those figures which bellarmine produceth to this purpose , we shall in few words see them conclude directly against himselfe . out of gen. . the spirit of god mooued vpon the waters , he concludeth , that as the waters concurred necessarily to the making of all naturall things ; so the waters of baptisme necessarily concurreth to the conferring of the grace of regeneration in this second creation . but who seeth not , that these waters were dead without the spirits moouing ? and who seeth not , that the spirit it is in baptisme which regenerateth , and not the element , vnlesse a bodily thing could properly worke vpon a spirituall . . as for that in gen. . . the waters bare vp the arke : whence he concludeth , that as the waters had a proper power to saue noah and his familie , euen so the waters of baptisme properly saue . besides the generall answer , that similitudes prooue nothing but illustrate ; could bellarmine , if he had looked into the text , so boldly haue detracted from the glorie of god ? which saith , that noah found grace in the sight of the lord , gen. . . with thee will i stablish my couenant , verse . that the lord bad him goe into the arke ▪ cap. . . that he shut him in the arke , . that he remembred him in the arke , and brought him out of the ark , cap. . . . all is ascribed vnto the grace , couenant , commandement , hand , and remembrance of god , and not to the water : and if noah had beene saued by the clemencie of the waters , and their power of sauing , noah was mistaken when he built an altar to the lord , vers . . for hee should haue built his altar to the waters . and if we would follow here the iesuite , we might make him wearie of his comparison : if we should say , . that the waters of the flood did for euery person and creature that they saued , drowne a million , therefore the waters of baptisme for one they saue , drowne and damne a number , which will not stand with their deuise of opus operatum . . noah was found righteous before he entred into the arke , cap. . . and therefore both children and men of yeares , may be sanctified before baptisme : whence will follow , that children of beleeuers , dying before baptisme , haue right both to the kingdome of heauen , and christian buriall vpon earth . . it is said , heb. . . by faith noah prepared the arke , not which saued , but to the sauing of himselfe and his houshold : and that by faith , he was made heire of righteousnesse ; without which faith , neither the waters , nor the arke had done him any good ; and therefore neither without faith do the waters of baptisme saue or regenerate . lastly , a poore reason it is of a cardinal , that because moses or noah is saued out of the waters , therefore the waters saue him . a third instance is in the waters of iordan , which ( saith he ) truly healed naaman , and was no seale of the promise : and euen so the waters of baptisme truly confer grace . but the truth is , that water had no such power of healing of and in it selfe , but only at that time , in that institutiō , and from the word of god ; which appeareth euen in naamans indignation , who neuer knew any more vertue or power in it then in arbanah or pharphar . againe , naaman being healed , acknowledged not the vertue from the water , but from god ; and therefore professed that he would henceforth neuer worship any other then the god of israel : and if it be lawfull for any sophister from euery resemblance to conclude what he pleaseth ; why concludeth he nor ( for he may aswell ) that we must be baptised seauen times ouer , for naaman must wash seauen times ere he be cleane . in a word , the very scope of this washing in iordan , directly concludeth against that popish collection of his : for why doth the lord command him to goe and wash in iordan , rather then ( as he expected ) that the prophet should lay his hand vpon him , or by a word heale him ? surely , no stronger reason can be giuen then this , that he should not attribute any power or vertue of the cure to the prophets hand , bodie , or person ; but seeing he must doe that in which there is no such power at all , but is so vnlikely a meanes of cure , as naaman almost scornefully reiected ; the whole glorie of the worke might returne to the god of israel . as vnlikely , yea more , that water should wash the leprosie of sinne from the conscience , as the outward leprosie from the bodie of naaman : and indeede the worke in both is from the spirit of the lord. the like may be said of the poole of siloam , wherein the blind man must wash : and for that place in the . of iohn , concerning the poole of bethesda , which healed all manner of diseases , the text saith plainly , that it was the angels stirring of the water ; and without it nothing was done , and if the power had beene proper and naturall , or inseparably tyed to it , it would haue healed the second and third that had stepped in as well as the first . so we say when the spirit of god mooueth these waters of baptisme , there followeth a cure , without which if a man were euery day baptized , it would be vnavaileable to regeneration and sanctification . thus not to followe the rest , and wast time in them , we may see that when men willingly blind themselues , it is iust with god to giue them vp to all delusions , that in seeing they might not see , nor vnderstand . vse . . as to magnifie and reuerence these sanctified waters , as the outward meanes in the right vse of which , the spirit worketh and exhibiteth that which they represent : so also to beware least wanting this inward worke of the spirit , which giueth all efficacie and comfortable fruit of baptisme , it become not a barren and a naked signe : the rather , in that the lord himselfe obserued this corruption among his owne people , that they stood too much vpon outward institutions , as the temple , the law , circ●mcision , the fathers , &c. and therefore in many places charged them , not to trust in such lying words , but to get the foreskinne of their hearts circumcised , as well as the foreskinne of their flesh ; and not to rest in the title of a iewe , which was to be one but outwardly , and in the letter , nor that they were descended of abraham according to the flesh , except they were iewes within , and descended of abraham according to the faith also , so as by doing his workes they might resemble him . so when we see christians stand so much vpon outward baptisme , and are well contented without the inward vertue of it : when we see them glorie in the bare title , without the power of christianitie ; it is our part to imitate the lord and his prophets , and call our people to get the circumcision not made with hands , but by the finger and spirit of god : which is more then to wash the foulenesse of the bodie ; for it is to put off the sinfull bodie , euen the wicked corruption of the heart : for so it is expounded to be the resemblance of christ in his death and buriall first , and then in the life of grace and glorie , to which he rose againe . boast not then of thy baptisme , without this change of thy heart and life , for then thou boastest of a broken vowe : call it not thy christendome , vnlesse by it thou beest set into christ , and transplanted by it into the similitude of his death : thou art no better before god , then an heathen o● turke , notwithstanding thy bodie hath beene washed in this lauer , if thy heart still remaine foule and filthy : and as good neuer a whit as neuer the better . and this i speake of good ground and in the language of scripture . do we not see the iewes charged as not circumcised , although they had the skinne of their flesh cut ? isai. ● . . . and steuen goeth not , as we say , behind the doore to call them st●ff●necked and vncircumcised ▪ so why may not we speake the truth ( retaining in our hearts and stile the reuerence of that holy ordinance ) that the water in baptisme further then ioyned to the word and applyed to this holy ende authentically to seale that which god hath engrauen vpon it , is no better vnto the vnbeleeuer then ordinarie pumpe water . it is too iewish , and yet too common , that the religion and profession of christiās standeth for most part in outward shewe and glorie , and such things as are made by the hands of men , wanting that spirit and truth , which is indeede the crowne of christianitie : and yet alas , what will the representation of christs death and resurection doe good , if the vertue and power of it be wanting in the soule . vnto thy outward baptisme , get the heauens opened ( as in the baptisme of christ ) and see that the spirit hath descended vpon thee to the conuerting of thy soule , and begetting thee to a newe life ; for this is the soule of baptisme , without which it is a dead letter , and a fruitlesse ceremonie . vse . . as it is with baptisme , so is it with all other ordinances of god , no outward meanes of saluation can be effectuall , vnlesse the inward worke of the spirit be added . we haue power to come and heare the word , but vnlesse the anoynting teach vs , we shall remaine vntaught : yea let the apostles themselues preach , the lord must worke with them also , or nothing will be done . these two , the spirit of the lord vpon vs , and his word in our mouthes , make vp a sweete harmonie . and how is it else that men after so long powerfull preaching , and frequent hearing , remaine ignorant , hard hearted , rebellious ? surely the reason is , because the lord giueth not an heart to perceiue ; and because the spirit bloweth not there , to giue the seeing eye , and hearing eare ; which where it is wanting , a man may sit out as many summons as pharaoh did , and neuer the better , yea the more hardned . so in afflictions and corrections , which are durable and lingring on many , why do men profit so little , why doe they not open the doore of discipline , why are not the roddes of correction the tree of life to a number ? surely because the spirit boareth not the eare , he teacheth not the right vse of them . obiect . but what can i doe withall , if the spirit teach me not ? answ. the spirit would not be wanting , if men would come preparedly to be taught . but . men come without beleefe and mingle not the word with faith ; and so it becommeth vnprofitable : or . without repentance , whereas the humble shall be taught in the way onely : or . without praier , and the spirit powreth not out these waters of grace , but vpon thirstie grounds : or . laden with lusts , and then the spirit will not sowe among thornes . and thus all the meanes of saluation enioyed out of their holy vse are turned to greater condemnation . who art thou then that contentest thy selfe to come to church , to heare , to pray , to reade , keepest the sabbaths , professest the gospel , to haue the countenance of religious persons , whereas in the meane time thou wantest the inward master , the spirit of supplication , the power of the gospel ? all is wrong with thee : thou hast embraced a shadow for the substance , and found a● it were the cloathes of christ , but the bodie is risen and gone . begge at the hands of god therefore in all thy duties publike and priuate the presence of the spirit , who alone can worke thy heart : wait for gods teaching , for this is the way to become vvise to saluation . doctr. . god in sauing vs from our miserie , reneweth vs vnto his own image of righteousnes and holines : for he saueth vs by giuing vs vnto his sonne : and if any be in christ he must become a new creature : which new creature is called the new man which after god is created , and which must be renewed on vs in knowledge after the image of him that ereated him : colos. . . the apostle peter teacheth vs that great and precious promises , namely of life and saluation , are made vnto vs. but how come we to ●nioye them ? the next words shew , by beeing made partakers of the diuine nature , and flying corruptions which are in the world through lust . this diuine nature is nothing else but the renewing of vs vnto the image of god , by which beeing freed from the corruption of the world , we become of earthly and fleshly , heauenly and diuine like vnto our father , practising those heauenly qualities which god by his spirit createth in vs , such as are the hatred of sinne , loue of pietie , the contempt of the world , and the breathing after life eternall : by all which we seeme and after a sort put on his nature and image . the same truth haue we confirmed by zachariah in his song , where he maketh this part of gods image standing in righteousnes & holines a fruit of our redemption and iustification . vse . . this doctrine letteth vs see the absolute necessitie of our renewing , without which there can be no saluation . ioh. . . except a man be borne againe of water and the spirit he cannot be saued . and the reason is , because by it as by an inward meane , the lord setteth vs into the state of saluation . that washing of the disciples feete was not only an example of humilitie , but a symbole and representation of this washing away of sinnes in this our renewing by the blood of christ : and therefore christ saith vnto peter , if i wash thee not , thou hast no part in mee . and indeed who can haue part in christ that will not part from his foule sinnes that he may be cleane ? which if it be true , how farre doe men delude themselues , who thinke they can walke with christ and haue part in him , and yet haue neither hand nor foote ▪ head nor heart washed from guile . euery simon magus will thinke to haue part in this businesse as well as simon peter , and yet inwardly nourish a bitter gall of iniquitie . but let no man henceforth deceiue himselfe , for the sinner that will not be washed , hath no part in the kingdome of god and of christ. . it affoardeth a triall whether a man be in the way of saluation or no ; hee that is a new creature is in the way of life . obiect . but this is a secret worke of the spirit , and how can we know it . answ. first , thou must be borne againe , to which is required that god become thy father in christ ; the church thy mother ; the word the immortall seed of which thou art begotten ; there must be a conception wherein christ must be formed in thee ; a birth wherein by the helpe of ministers as midwiues thou must be brought into this spirituall world ; a desire of the sincere milke of the word drawne out of the two testaments the brests of the mother : and after a desire of stronger meat to grow stronger by . now thou art borne vnto god : but what a parable is this to many euen old men , masters and teachers and rulers in israel , who know no natiuitie but one of adam and eue , no progenie of god and his church : know no parents but such as beget earthly children vnto naturall life ; base borne , sonnes of the earth not knowing any heauenly father , neither principall nor ministeriall , begetting them to any heauenly life of grace or glorie . secondly , after this birth all old things must passe away , and euery thing must become new ; he that is washed is all cleane . and therefore there must be , . a new light in the minde and vnderstanding , conceiuing the things of the spirit of god. for as the further blinding of men , is a note and brand of a reprobate ; so is it a note of one begotten to god , to be renewed in knowledge , col. . . secondly , there must be a newe qualitie in the will , readie to heare the voice of christ in all things and obey it . the scripture noteth it a marke of an vngodly wretch , to be further obdurate and hardened ; but he that is borne of god heareth his words , ioh. . . he carrieth a flexible heart vnto the word : and . ioh. . . he that doth righteously is borne of him . thirdly , there must be a new conuersation manifesting the workes and fruits of the spirit : a life lead in the practise of raigning sinne , and making shewe of the works of the flesh , is a note of him that is lead by the flesh , but he that is borne of god sinneth not , . ioh. . . he hath sinne in him , but not raigning , rom. . . he doth sinne also , but . it is not he , but the sinne in him . . it is against his heart and intention . . he lyeth no● in his sinne , but his course is according to the commandement , and a walking after the spirit . fourthly , there must be new affections , as the loue of god , hatred of all sinne especially in himselfe , loue of good men , of pietie , of puritie , of the light : the whole first epistle of iohn bea●eth vpon this point : for it is a note of one in darkenesse to hate the light , to hate the brethren , &c. men thinke it a sound plea , when they ouershoote themselues in affections , speaches , or actions , to say they are flesh and blood , and they must hate , and speake their minds , &c. but if thou beest no more then flesh and blood , thou shalt neuer come in heauen : christians are of the blood , and flesh , and bone of christ , and therefore must subiect themselues in all things to be ruled by his spirit . fiftly , there must be meanes vsed to preserue all these , as namely , the spirit of prayer and supplication , zach. . . a child new borne into the world crieth presently , and that which doth not is still borne , or a dead child : and vnder this i comprehend a cheerefulnesse to all the parts of the publike and priuate worshippe of god : whereas the prophet maketh it a note of a wicked man , that he calleth not vpon god , that is he casteth off the whole worship of god. wouldst thou then finde thy selfe to be a newe creature , finde this change that the clouds of darkenes and ignorance are remooued , that thou hast an heart of flesh , that thou findest an abatement of thy sinnes and lusts , that thou hast heauenly motions , that thou vsest meanes carefully of thy spirituall life ; that thou growest by the nourishment of the word , sacraments , prayer , reading , conference , and other exercises of godlines and repentance ; this is the way of life which thou hast happily found ; thou art now much nearer saluation , then when thou first beleeued . vers. . which he shed on vs abundantly , through iesus christ our sauiour . to come to the right meaning of this verse we must explane fowre things . . the gift bestowed , which , that is the spirit , as the former words import . . the person bestowing him , he , that is , god the father . . the measure of the gift , . powred out , . plentifully , or shed on vs abundantly . . the person meriting this gift , that is , iesus christ , described here to be our sauiour , through iesus christ our sauiour . first , the gift is the spirit , or holy ghost . quest. how can the spirit be bestowed ? answ. in the spirit two things must be considered , . his essence and person . . his gifts and effects . the former cannot be conferred , for neither can his essence or person be concluded in the whole frame of heauen and earth , and much lesse in the narrow corners of mans heart , he beeing an infinite god equall with the father and the sonne . but the latter may , for so . cor. . . the apostle speaking of sundrie operations and gifts ●aith , all these things worketh the same spirit : and this phrase must be vnderstood by an other , act. . . where peter alleadging the place out of ioel , . . i will powre out my spirit , thus explaineth it , i will powre out of my spirit , that is , the sauing gifts and graces of my spirit : such as here the renewing of the spirit by iustification and sanctification , of which we shall heare m●re in the next ve●se . the second thing is the person bestowing the holy ghost ; he : that is , the father , as ver . . who as he is the fountaine of the deitie , so of all good actions and operations , ioh. . . but when the comforter shall come whom the father shall send . obiect . but christ saith , that he will send the spirit from the father . ans. this maketh no difference in the thing : the spirit proceedeth first from the father , as the first in the trinitie , and from the sonne as from the second in order in the trinitie ; and he onely expresseth this order , when he saith , whome i will send from the father : for when the father sendeth the holy ghost , it is by the sonne , in whom all our good is deriued , but not as by an instrument , but as from a principall efficient with the father , onely the second in order from the father . thirdly , the measure of the gift is noted . . in that he is said to shed or powre him out , he saith not , he gaue , or communicated , or dropped , or showred , but powred him out , which noteth the liberallitie and plentie of the thing conferred , namely , of the graces of the spirit , called by the name of the spirit himselfe , that we might conceiue of the bountifulnesse of our god , who seemeth rather to communicate the verie fountaine it selfe of grace , then the streames and riuers of it . in which metaphor note by the way , that the graces of the spirit are here compared to waters , which most properly are powred out , and that not vnfitly . for . as water washeth the filthinesse of the bodie , so these graces as the pure waters of sanctification wash and cleanse the soule from the corruption and sinne of it , ezek. . . i will powre cleane water — . water hath a naturall qualitie to extinguish heat , and quench the thirst of man and beast : so onely these waters bring with them refreshing against the hotte wrath of god , which otherwise would prooue a consuming fire : for he that drinketh of this water shall neuer thirst more , that is , he shall neuer wish that grace sooner whereof he shall not drinke to sacietie . . water softeneth the earth , and maketh it fruitfull : so these graces of the spirit mollifie the heart , & so fitteth it vnto all good works , which are the fruits of the spirit ; without which we should be as the heath in the wildernes , and as a parched land which seeth not when any good commeth . but the second word whereby this immeasurable grace bestowed is signified is the aduerb , abundantly ; or ( if we wil goe nearer the original ) richly : and so when the apostle writ this epistle , the spirit was indeed abundantly powred out : and that in three respects . first , in regard of the diuerse kinds of gifts then powred out : as , . the common gifts of the spirit which all good and bad partake in , were in greater abundāce thē euer before bestowed , such as the gifts of illumination , outward calling , profession of the truth , common & generall faith . . the more especiall gifts of sanctification the which our text most aimeth at , as of faith , regeneration , loue , hope , &c. for so the apostle seemeth to restraine the graces he speaketh of saying , on vs who are renewed by the holy ghost : as both the prophet ioel , and peter speaking the same thing seeme to doe : the one mentioning my seruants , my handmaids ; the other speaking of such as inuocate and call vpon the name of the lord : and to this purpose we might shew what a number were daily conuerted , and how in those dayes the kingdome of god was taken by force . . more extraordinarie and miraculous gifts , which were more proper to those times , and in great abundance distributed , are here included ; as , the gifts of tongues , of healing diseases , casting out deuils , porphesying , command of death after a sort to take and leaue mens bodies , and sundrie such other , very frequent then , aboue all times before or since . secōdly , these gifts were plentifully powred out in regard of the persons & people vpon whom they were conferred : not now vpon some few iews or handfull of people , as before christs ascension , but vpon all flesh , saith ioel , . . vpon euerie nation vnder heauen , saith peter . now both iew and gentile , bond and free , circumcision , vncircumcision , all respect and acceptation of persons remooued , haue equall part and promise in these graces . thirdly , in regard of the meanes , in which the spirit now conueled these graces , that is , the word , sacraments , and ministerie of the new testament , which farre exceeded in glorie all that ministerie that euer was before it . for in former time they sawe in their ministerie things a farre off , in types , shadowes , clouds ; but we see the glorie of christ with open face , all vailes are rent , and the earth is filled with the knowledge of god , euen as the waters couer the sea . and to this our apostle hath reference , doubtlesse casting his eye vpon that plentifull grace of regeneration , which euen in baptisme was , and is conferred vnto beleeuers . the fourth thing in the meaning , is the person procuring this abundant grace for vs , and that is iesus christ our sauiour : for what good thing soeuer can be deriued from god vnto vs , it must be by a mediator , and such a one as must be humbled for sinne , and raised from sinne : the former in his death and passion for sinne , the latter in resurrection and ascension from sinne : and in both these regards the lord christ obtaineth for his church these graces , . as a redeeme● by the merit of his passion . . as an intercessor by the efficacie of his requests , which now after his ascension he m●keth for the saints : therefore is it said , that the father sendeth the spirit in the name of his sonne , ioh. . . whom the father will send in my name : that is , the father sendeth the spirit through the sonne , both as a mediator , and as an intercessor : both which workes so soone as he had accomplished , it was no meruaile if the spirit through such merit of passion , and efficacie of intercession , was so plentifully powred out vpon his bodie the church ; as wee reade accomplished , act. . . doctr. . the graces of the spirit are plentifully powred out vpon vs , as out of a full and rich mercie . for . we haue the accomplishment of many prophesies and promises , as , isai. . . dan. . . many prophesies were then sealed , and the booke shut vntil the tearme of time : but then many should run to and fro , and knowledge should be encreased . . we haue the truth of many types and resemblances , as of the waters running from vnder the threshold of the sanctuarie , still rising to encrease : and of the proceedings of the new testament , typified in the cloud which at the first appearance was no bigger then a mans hand , but after rise to that greatnesse , as to couer the whole heauens . . if we compare our church with that of the iewes , we shall obserue , that the lord did but droppe and sprinkle these graces here and there vpon a few persons where he pleased ; but now hath powred out his spirit , and opened a fountaine of grace to the house of iudah and ierusalem , euen for all true beleeuers . and here that speach of iohn , . . is verified , the spirit was not giuen yet , because the sonne was not yet glorified : that is , in comparison he was not giuen before , but so sparingly , as in respect of this powring out , he might seeme not to be giuen at all : so also is that place of peter to be vnderstood : of which saluation the prophets haue inquired , searching and prophesying of that grace that should come vnto you ; not that themselues had no consolation of that grace , which by the eie of prophesie they foresawe to light in abundance vpon the church of the newe testament , but because in comparison it came to vs , and was not accomplished vnto them . to this purpose christ himselfe pronounceth blessednesse vpon his hearers , whose eares and eyes heard and saw things which many kings and prophets desired to heare and see , but could not . and paul saith , that our ministerie farre passeth theirs in glorie , who were but vnder rudiments and in principles , and elements , if compared with vs. obiect . but the best of vs are but children in knowledge , faith , obedience , to abraham , and the rest of the prophets , and sundrie beleeuers among them . answ. if we compare person with person , it is true in many of them ; but compare church with church , they were but children vnto vs. obiect . but a number of men haue no grace at all , and others a verie small measure , and the best not so much , but they finde themselues still to stand in neede of more . answ. this preiudiceth not the generall truth : for . god powreth out his grace abundantly , though most men let it fall to the ground to their deeper damnation . . the church of the new testament hath abundance , to which while men will not ioyne ▪ themselues in soundnes and sinceritie , but hang themselues to it by outward profession alone , as a sient tyed to a t●eee by a threed rather then grafted into it ; what meruell if they be emptie of grace . . he that receiueth the least droppe of true grace hath abundance , not perhaps in regard of his meanes ; but the smallest measure is in it selfe abundance : for the least droppe of these waters shall be as a well springing vp to life eternall ; which if it kindly sinke into the soule , out of such a mans bellie shall flowe riuers of the water of life : which things ( saith iohn ) spake christ of the spirit , which they that beleeued in him should receiue : so that although some haue more , some haue lesse , yet he that hath any , he that hath the least true grace hath abundance . vse . . if such plentie of grace be powred out vpon vs ; our care must be to be found answerable thereunto , that according to our proportion our encrease may be : for we may not thinke the returne of one talent sufficient , if we haue receiued fiue or ten ; seeing where much is giuen , much will be required . hath the lord so richly shed out his spirit , that whereas the most excellent patriarchs saw christ only a farre off , the most simple of our age may see him in the word and sacraments euen crucified before his eyes ; and will it not be expected , that in all things we should be made rich in him ? and thus haue we ministred vnto vs a ground of examination , whether we finde the fruits and worke of these waters vpon vs. when ioel prophecied of the powring out of this spirit , marke what wonderfull effects he foretold should follow : that sons and daughters , seruants , and maids , old and young should prophesie , should see visions , should dreame dreames : and accordingly at the first accomplishment of this prediction , what vnderstanding ? what illumination ? what tongues ? what miracles ? what conuersion to god followed ? sometimes many hundreds , sometimes many thousands wonne at one sermon ; and how violently was the kingdome taken ? we now haue the powring out of the same spirit , and more plentifully then they or any age or countrie euer since : but where be these fruits and effects ? where or to whome in comparison , is the arme of god made bare , or shineth that excellent reuelation of the mysteries of saluation ? where is that faith and acknowledgement of iesus christ , which passeth all prophesie , tongues and miracles ; yea are but dongue to that excellent knowledge of christ , which passeth all knowledge ? we behold indeed the glorie of the lord with open face , but how fewe are transformed into the same image ? looke any way vpon the liues of most men , and we cannot but demurre of the truth of the doctrine . if we obserue in the multitude the high atheisme , contempt of god and his word , his sabbaths , sacraments , ministers , and his whole worship , if we listen vnto the cursed oaths and imprecations , if we cast our eyes vpon the iniustice , pride , riot , hatred , and earthlinesse , which dwelleth euerie where with men : can we now conceiue other , but that the wicked spirit which ruleth in the world of the disobedient , is abundantly powred out , rather then this pure spirit here mentioned ? and if we behold the numbers of men who scorne and powre contempt on such as haue receiued the smallest measure of these graces ; can we thinke that such abundant grace is powred vpon men on earth , seeing the most seeke vnder the titles of schisme or heresie , to hunt it and banish it from off the face of the earth ? or yet if we further looke vpon men , that make shew of receiuing competencie of these waters , who are yet neuer a whit washed , nor euer a whit the cleaner ; they come to church and heare , they seeme to like good things and walke in ciuill conuersation ; but in regard of the soundnesse of their hearts , we wash bricks , or aethiopians , and loose all our labour : may we not now well aske , where is the abundance of this grace we speake of ? or if we looke at such as haue receiued true grace , howsoeuer the lord will bring it to something in the ende , yet we can scarse see on them or in them any such abundance , but like strait necked vessels they receiue it but droppe by droppe , although it be powred on them with full buckets . we seldome see professors like trees of righteousnesse laden with the fruits of the spirit , or walking or standing in gods orchyard of the church in a constant course of fruitfulnes : but now and then in good moodes some works of pietie and mercie may be fou●d in their hands : and the best of men come farre short of their watring in their encrease . if the spirit were powred out from aboue , would it not make our wildernesses fruitfull fields ? oh let vs bewaile our owne vncapablenesse in the sence of our wants , and euerie man vrge his owne heart . is the spirit powred out on my soule ? he is the spirit of light and illumination , i should then be filled with all knowledge of god : he is the spirit of grace , compunction , and compassion , i should therefore be much and often in the exercises of repentance and a broken heart : he is the spirit of sanctification , i should therefore abound in all holy conuersation : he is the spirit of consolation , i should therefore exceede with true and sound ioy and peace of good conscience : he is the spirit of loue , and therefore i should powre out workes of loue and mercie aboundantly , if he were abundantly powred out on my soule . thus should euerie man examine his owne heart . . if vpon this examination we feele not this plentie of grace , we must ware of accusing god , but condemne our selues in whom all the fault is , as who refuse and despise so great grace . if any aske how it can come to passe that such excellent grace should be refused . i answer , there are three maine causes of it . . ignorance and blindnesse of minde . . hardnesse of heart . . securitie : which three destitute vs of so abundant grace as is offered . first , we see not , know not , and therefore affect not these graces , ioh. . . if thou hadst knowne the gift of god , thou wouldst haue asked , and he would haue giuen thee waters of life . water is so necessarie a creature , as nothing can be more dangerously or vncomfortably wanting to the life of man : this euery man seeth by the eye of his sence : and so are much more these spirituall waters of life vnto the heauenly life , which because men cannot discerne with the same eie , they neuer affect , nor thirst after them : whence it commeth to passe , that ( as the poet in the fable ) men stand as it were vp to the chinne in these waters , and yet die for water , euen in the midst of those sweete streames die eternally for want of them . if we want them therefore it is because we thirst not after them : for onely he that thirsteth is called to them , and christ will giue onely to him that thirsteth to drinke of them . enlarge thy heart therefore , wait vpon the lord , open thy mouth wide and he will fill it ; samson readie to die for thirst , called vpon the lord , and the lord opened a chawbone , and a riuer came gushing out : so if thou seeing the necessitie , and that there is no way but eternall death without these liuing waters , and thirst after the lord , and call earnestly , he will before thou shalt want euen by miracle abundantly supply thee : but if thou esteemest of grace as a thing thou maist best want , there is good reason thou be without it . the second let is hardnesse of heart , and worse then the former : for that cannot affect because it knoweth not ; this will not though it know , but keepeth the soule drie and barren , without the least droppe of grace : powre a sea of water vpon a rocke , it remaineth a rocke still , neuer a drop sinketh in ; and so is it with many a man , he setteth himselfe by yeares together vnder the preacher , he heareth gratious doctrine ; but the invinsible hardnes of his heart , suffereth not one droppe of these dewes of heauen to sinke into his soule , but as the light of the sunne shineth onely on the outside of a tree , so doth this sunne of the church on such a man , but neuer getteth within him . the third let is securitie , ioyned with extreame neglect of meanes , wherein the spirit vsually conveieth these graces . a man that meaneth to be rich , will not neglect his calling nor the meanes ●e seeth offered ; but he that meaneth to die a begger casteth vp al , foldeth his hands together , putteth them in his bosome , care away , let the squares goe as they will. art thou minded to bee rich in grace , then must thou vse the meanes , frequent the places and pipes , where these waters flowe . quest. where shall we haue them ? answ. they runne from vnder the threshold of the sanctuarie , and the ordinarie pipes wherein the lord in greatest abundance conueieth them , are the word and sacraments in their right and reuerent vse . the prophet ioel hauing spoken of these abundant waters , leadeth his hearers by the hand to the quickspring wher they rise , in that day shall all the riuers of iudah runne with waters , and a fountaine shall runne out of the house of the lord , and water the valley of sittim , where the choice cedars were , betokening the trees of righteousnesse within the pale of the church of god. here then is the place where thou maist drawe with ioy waters out of the wells of consolation : all in the plurall number , waters , wells , because here is promise made of more abundant blessing . and yet while thy plough goeth abroad , thou maist not be idle within doores , for the lord would euer haue a christian on the gathering and gaining hand ; and therefore hath appointed priuate instruction in the family , priuate prayer , priuate meditation , priuate reading and conference , ( things scarse vsed among christians , though they scarce can be christians that vse them not ) and hath promised , that where and when two or three be thus gathered in his name he will be present : and he is no where emptie handed : yea where one man apart shutting his doore , praieth or meditateth alone , the lord seeth in secret , and repaieth his paines with such store of grace , as all men may see him openly rewarded : yea let a man be most alone ( if in such duties ) he is in most comfortable companie and fellowship with the lord. doctr. . all the grace that is bestowed on vs is by meanes of iesus christ : for with him is the fountaine and headspring ; yea he is the head which sendeth life , sence , motion , and direction into all the members : resembled in that holy oyntment which ran downe from aarons head and beard euen to the skirts of his garment . the euangelist after he had affirmed that christ was full of grace and truth , addeth that of his fulnesse wee receiue grace for grace : so the apostle , colos. . . . in him dwelleth the fulnes of the godhead bodily , and wee are compleat in him . but how come wee to share with him in it ? the next words declare it , which is the head of all principality and power : as though he had said , because in himselfe he hath the well-head of glory and maiesty , the which becommeth ours in that he is also the head of his church . and as here our apostle in general concludeth that all the graces of regeneration are through him , so were it easy in particular to goe through the rest of the graces and obserue them in the scriptures all ascribed to this proper cause . as , . peace with god and our selues , rom. . . . entrance and accesse vnto the father through him , eph. . . . wisedome and vnderstanding whereby god in him purposed to enrich vs , eph. . . . consolation and comfort which aboundeth through him , . cor. . . . eternall saluation , which is the gift of god through iesus christ , rom. . . but in such a plaine doctrine we will spend no more time . those generall places will saue vs that labour , ephes. . . who hath in christ blessed vs with all spirituall blessings : and rom. . . for of him , and thorough him , and for him are all things : and , . cor. . . he is made of god vnto vs , wisedome , righteousnesse , sanctification , and redemption . vse . . want we any grace ? call vpon god in the name of christ , whatsoeuer ye aske the father in my name he will giue it vnto you : get christ to be thy owne , become a true beleeuer , that thou maist in him beginne thy prayer with our father , this is the way to be rich in grace . what a chaunge was there in zacheus , when as once christ came vnto him ? whereas before there was nothing in him but iniustice , oppression , forging , and whatsoeuer was naught : now we see faith , loue , iustice , mercie , restitution , reformation , yea with saluation euery grace accompanying it . . hast thou receiued any spirituall grace ? sacrifice not vnto thine owne net , but be thankfull vnto god in christ. this the apostle teacheth in his owne practise in the former place to the romans : of him , and through him , and for him are all things , to him be glorie for euer . . take heede of quenching that grace , neither grieue that good spirit of god by thy sinne , for thou camest hardly by it : for christ must come downe from heauen , humble himselfe to the dea●h , rise againe , ascend , and now make continuall intercession , before he could procure thee the least grace . a thing very little thought of . vers. . that we beeing iustified by his grace , should be made heires according to the hope of eternall life . now follow the ends , why we are brought into this new condition , which are two . . our iustification before god. . the purchase of life eternall . in the former are to be considered , . what is meant by iustification . . what by grace . . the doctrines . iustification is the absolution of a sinner from his sinne , and the punishment of it , by the satisfaction of christ the redeemer , apprehended by faith . . the absolving of a sinner : this the apostle declareth when he opposeth vnto it accusation and condemnation , it is god that iustifieth , who shall condemne ? for seeing a man by nature , and the cursed practise of sinne , is depriued of the glorie of god , and cannot but heape vp wrath against the day of wrath : before euer he can come to a comfortable estate , he must be acquitted necessarily of the guilt and curse of his sinne , both in the high court of heauen , where god is the supreame iudge , as also in the inferiour court and consistorie of his owne conscience . now if it be asked , how the sinner shall be thus absolued ; the rest of the words of the definition declare . for . i adde , it is by the satisfaction of christ the redeemer , wherein are contained both the matter , and forme of the iustification of a sinner . the matter , is christs satisfaction , his obedience in his life , in his death ; in fulfilling the law , and in suffering for our not fulfilling it ; and the merit of all manifested in his resurrection and glorious ascension . the forme , is the imputing of that obedience , whereby the righteousnes of christ doth now become the beleeuers as truly and really by imputation , as it was christs owne in action . so as it is no legall iustice , which requireth personall obedience in the straitest tearmes of the law ; but euangelicall , whereby the beleeuer satisfieth by the merit of a mediator , and in the person of a suretie ; which satisfaction is accepted , as though it were performed in his owne person . and thus the cure is proportionable to the disease : that looke as by the first adam sinne went ouer all , who are naturally borne of him , namely by imputation and propagation ; euen so by the second adam iustice and righteousnes is imputed vnto all which are supernaturally borne of him . and . i adde , that this satisfaction of christ , is apprehended by faith , the proper worke of which grace is as by an hand to receiue christ with his merits , and bring him home into the owne heart : whence it is that to beleeue in christ , and to receiue him , are put for one and the same thing , ioh. . . it is the mouth of the soule whereby we eate and drinke his flesh and blood , ioh. . yea such a speciall instrument to this purpose , that it is said in sundrie places to iustifie vs , by laying hold on the merits of christ which properly iustifie : and we by it , though not for it , are said to be righteous . secondly , by grace in scripture , sometime is meant the gifts of grace , that is , any good gift which proceedeth from the fauour and loue of god towards man , whether priuatiue , withholding euills deserued , or good things which we would abuse ; or els positiue : and these either generall and more common , as giuen to elect and reprobate , such as the gift of tongues , learning , prophecie , miracles , &c. or more speciall , whereby onely they that are to be saued are distinguished . as namely , that first and eternall grace of election ; and that second grace whereby such as are elected and giuen to the sonne , are in due time by effectuall vocation , iustification , and sanctification , lead vnto glorie and saluation . all these are of his grace , whome peter calleth the god of all grace . but there is yet another grace of god , which is no gift infused into vs , but resideth in god himselfe ; which is his free fauour and grace , by which he loueth and accepteth his elect in christ his beloued : and this is the first , and cause of all other subsequent graces . which is both to be distinguished from the former , because the scripture doth alwaies distinguish them in the doctrine of iustification , rom. . . if of grace , then not of workes ; and more plainly , chap. . . much more the grace of god , and the gift by grace hath abounded to many . as also must be applied to this text ; not only , . because it is the proper sense of the word in all such places as treat of the iustification of a sinner before god : but . because the apostle by mentioning of grace againe , secludeth all that prevision of works formerly mentioned , which might be motiues vnto god for the bestowing of his grace , that all causes and occasions of the free grace of god out of god might be excluded : and . to free the text from that corruption which by popish doctrine is fastned vpon it . for how doth the papists wind themselues , when they meete with this and such like places , that with them they may hold their blasphemous doctrine of iustification by workes , and humane satisfactions ? you shall haue the latter iesuites affirme the same thing verie confidently with the apostle , that we are iustified freely by his grace , as though they were of his minde and of ours , and as if no difference were betweene vs in this maine matter ( which i dare say if we were agreed in , we should not long dissent in any matter of great moment ) but they speake in their owne sence , and retaine a tricke of their mentall reservation , which both destroyeth the text , and ouerthroweth the foundation of religion . for . by iustification , they meane not that compleat righteousnesse of iesus christ , which the lord imputing vnto vs , accepteth vs in ; but a kind of righteousnesse , which god putteth into vs , to make vs iust : which is nothing else but a physicall change of the heart from euill to good , or a motion from iniustice to righteousnesse , at the first imperfectly begunne , and needeth a second iustification to eke it out . . by grace , they meane nothing lesse then this fauour of god in christ , accepting his elect ; but certaine gifts of grace bestowed of fauour , or habituall graces of faith , hope , and charitie , which are daily perfected by the daily exercise of them . and what is this els then to say that we are iustified , that is , made iust before god by the inherent righteousnes which he bestoweth vpon vs ; the which righteousnes ( not of christ but ) of our owne infused into vs ( not imputed vnto vs ) doth formally iustifie the sinner in the sight of god. but this evasion , . offereth great violence to the text , wherein as we haue heard , the apostle opposeth these two , grace and good workes , as his vsuall manner is in all those places where he handleth this doctrine as in the seat of it ; and it is to be marked , that what the apostle here calleth grace , he giueth three titles vnto it in the former verse : all of them without our selues , and peculiar vnto god himselfe : . bountifulnesse , . loue , . mercie : and not only this place , but sundrie such paralel places shew plainely , that by grace cannot be meant any thing infused into vs , but only a free fauour in god accepting vs as righteous : . tim. . . who hath saued vs , and called vs with an holy calling , not according to our workes , ( marke by the way that exclusiue ) but according to his owne purpose and grace giuen vs ; but when ? before the world was . let now any man of common sence say , whether this grace whereby we are saued , be any gift of grace infused vnto vs , vnlesse it could be infused before the world was , or we were in it . secondly , this conceit confoundeth two distinct things , namely , our iustification , and sanctification : which the apostle distinguisheth , . cor. . . and rom. . are noted two things which befell vs by adams sinne , . the guilt of that sinne . . the natiue corruption or pronenesse and propensitie to any other sinne , as a iust punishment of the former : and accordingly he distinctly noteth two things , that by the second adam are restored vnto vs : the former is freedome and absolution from that guilt , which is our iustification before god : and the latter is the repairing of gods image , which is called regeneration , which is here imperfect , but shall be hereafter raised to that legall righteousnesse from whence we fel : implying vnto vs , that as we must retaine the distinction betweene the guilt and corruption of sinne , so also must we betweene the freedome from the one & the other : which this popish interpreattion confoundeth . thirdly , this interpretation of the phrase by the romish teachers , maketh the iustification of a sinner faile against those two maine rules which in scripture are ascribed vnto it . . whereas the righteousnesse of god is made manifest without the law , rom. . . this shall be false , for the law reuealeth that righteousnes which is by inherent qualities , gifts , of grace , or the habit of loue . . whereas the iustification of a sinner , is by a righteousnesse which satisfieth the iustice of god : such a righteousnesse as this cannot doe so : for our best inherent righteousnesse is mingled with corruption , is verie imperfect , farre from that which the lawe requireth , and 〈◊〉 from that which god accepteth ; who neuer accepteth but such as bring perfect righteousnesse , either of their owne , or of the mediators . all which i haue propounded for the right interpretation of this phrase , because it nippeth in the head all that popish deuise of iustification by workes , so derogatorie to this apostolicall iustification by grace , as they can no sooner be reconciled , then can fire and water , light and darknesse : and that abandoning such tricks of mens braines , we might come to conceiue the truth of this fundamentall doctrine , as the scriptures haue taught vs to conceiue of it . doctr. the righteousnesse of a sinner before god , is not any qualitie in the beleeuer , but that which the lord imputeth and accepteth through his sonne . for , . the apostle here speaking of renewing of beleeuers inwardly and in truth , yet ascribeth not their righteousnesse thereto , but attributeth it wholly vnto grace . and if we speake of the righteousnesse of a sinner before god , regeneration is indeede a companion of it , but no part of it : besides , he saith not we are iustified by grace , but by his grace ; which is euen his gracious accepting of vs in his sonne , and not for those graces which he worketh in vs , which are ours after he hath once giuen them . . whereas the apostle , rom. . . saith , that by the gospel the righteousnesse of god is reuealed , by this righteousnesse cannot be meant that iustice of his , whereby he satisfieth himselfe against sinne : for that is more manifest in the law , & the gospel is a kind of mitigation of it : neither any righteousnes , though of god in man , which properly is not called the righteousnesse of god being imperfect , in part , and mingled with much staine of sinne : & therefore necessarily must be meant of that righteousnes which himselfe imputeth & accepteth a sinner perfectly righteous in ; which is able to acquit him before the barre of his iudgement , as no qualitie in the beleeuer is able to do . . this euangelicall righteousnesse , which fully acquitteth vs before god , is opposed to our owne best righteousnesse : philip. . . not hauing mine owne righteousnesse , which is by the lawe , but that which is by faith in christ : which place is worthie our further opening , as a notable decider of this maine controversie betweene our aduersaries and vs. in which it is plaine , that the apostle speaketh of two kinds of righteousnesse : the one which is a mans owne , not hauing mine owne : the other which is an others , and that is gods , or christs . the former , he calleth the righteousnesse of the lawe , namely , whereby a man through obseruation of the lawe is accounted righteous : and in this paul would not be found : not that he would not be found fruitfull in good workes , but he would not be iudged by them , they being in comparison of the lawes puritie and perfection a stained clout . the latter , in which paul would be found that he might finde acceptation in the sight of god , is not his owne but an others . . not obtained by any works , not excepting the best : but apprehended by faith , which cannot be said to lay hold on any thing within vs , but something which is without vs. . it is of god through faith , that is , such a one as god freely through his christ giueth vs , and maketh ours , not by putting it into vs , as other graces , but by imputing it vnto vs , and by this meanes acquitting vs : and . of such a person , that is god as well as man , seeing otherwise euery man is depriued of the glorie of god. these two the apostle euerie where so opposeth , that whosoeuer cleaueth to the one falleth from the other , and whosoeuer will be iustified by the righteousnesse of the lawe , is abolished from christ : which must not be so conceiued , as that they are not most friendly and necessarily knit in the same iustified partie ; but that in the act of iustification , they can no more agree together to the presenting of a sinner righteous before god , then can the most contrary things in nature be accorded in the same naturall subiect . obiect . but the papists cannot endure the word imputation , or that one should stand righteous by anothers righteousnesse , no more then one can be learned by another mans learning . answ. what blindnesse is come on them that cannot endure the scriptures phrase ; psal. . . blessed is the man to whom the lord imputeth not sinne ; . cor. . . god was in christ reconciling the world vnto himselfe , not imputing their sinnes vnto them : and the phrase of not imputing sinne , and imputing of righteousnesse is repeated in romans . tenne times ; so as they must needs be strangers in the scriptures to whom it soundeth strangely . againe , although there be in men who are singular persons , proprietie of learning , wisedome , and gifts ; yet there is a common righteousnesse betweene christ and the beleeuer ; who now are not two , but one flesh , bone , and bodie . neither need it seeme so strange as they make it , for the lord to impute vnto a man that which is not his owne : for we say that nothing is imputed to vs , but that which is our owne : but a thing is ours two waies , . by infusion , inherence , o● adherence ; or . by account or reckoning ; which maketh another mans as truly ours , as if it were in our owne person : as appeareth in paying a debt of a thousand or hundred pounds by a suretie , which as fully and freely dischargeth vs of it in reckoning and account , as if our owne persons and hands had paid it . and thus was he who knew no sinne made sinne for vs , that we might be the righteousnes of god in him . obiect . but this is against the scripture , which saith that god will not iustifie the sinner , that is , account him iust , who is not so ; and paul saith , that we are made iust , and therefore not reputed only . ans. the scripture saith also , rom. . . that god iustifieth the vngodly : and therefore this is to picke a quarrell at the scriptures themselues rather then at our doctrine . the truth is , that god iustifieth not the wicked while he is so , while he is considered in himselfe , while he wanteth both inherent and imputed righteousnesse : but this hindreth not , but that after such a one is changed and set into christ , who is made his righteousnesse , both he is accounted as he is indeede righteous in the sight of god. as for that of paul , saying that many are made righteous , the next words loose the knot , namely , by the obedienc● of one ; that is of christ imputed vnto vs. neither can that which they say that by this our doctrine a man shall be both a godly and vngodly , a iust and vniust person ; any way cloud & vail this truth to an vnderstanding acquainted with the scriptures : for why may we not grant what they say as true in a diuerse respect ? seeing the beleeuer is by nature the child of wrath , by the grace of regeneration renewed indeed but in part : and yet by the gift of christs righteousnes , of whom he is a member , perfectly iust in the sight of god. vse . . hence we learne , how to conceiue such texts as wherein some infused grace is said to iustifie vs , as faith is often said so to doe : but not for the worke , nor the worthines of it ; but only as it is a means apprehending this righteousnesse and grace of god mentioned which indeed iustifieth . true it is , that true faith is in it selfe a rare grace , and of great prerogatiues , and excellent in the fruits , effectually working by loue , hope , patience , feare of god , and such like ; but yet cannot in , or for it selfe , or by any of these bring vs boldly into the presence of god , but onely by beleeuing that christs righteousnesse imputed vnto vs , is our iustification before him . . where our iustification is ascribed to inherent grace and workes of righteousnesse ; as where abraham is said to be iustified by workes ; such places cannot be meant of the iustification of the person himselfe before god , but of the faith of the person before men : for if any worke iustifie before god , of necessitie it must bee a perfect worke , and proceede from a person perfectly iustified and sanct●fied ▪ as abraham himselfe when he offered his sonne was not : the true meaning of that place is this , abraham was iustified by workes , that is , he restified by his workes that he was by faith iustified in the sight of god. vse . . we learne hence further where our righteousnesse is laid vp for vs , isai. . . in the lord i haue righteousnesse and strength , the whole seede of israel shall be iustified and glorie in the lord. of ou● selues we are desperate bankrupts , and haue not one farthing to make straight withall ; which the lord seeing , he dealeth with vs as with those two debters who had nothing to pay , he forgiueth vs all . behold then the sonne of god , set out thy propitiatorie , rom. . . get the lintels of thy soule sprinkled with the blood of this immaculate lambe , and thou shalt escape the stroake of the reuenging angel : cast away thine owne ragges , and if euer thou wouldst get the blessing , wrap thy selfe in this garment of thy elder brother , and when thy father shall sauour the smell of thy garments , he shall bless● thee , and say , behold th● smell of my sonne is 〈◊〉 the smell of a field , which the lord hath blessed ▪ feare not to be compleat in him , this long white to be needeth no eeking , ne●deth no pa●ching : say with that holy martyr , and liue and die with it in thy mouth , onely christ , onely christ. vse . . seeing here falleth to the ground whatsoeuer can be ioyned in the worke of iustification with the merit and obedience of christ , as any matter or meanes demeriting the sauour of god , we must beware of euer ioyning with the popish religion , who by their doctrine of merits and humane satisfactions , abrogate the death of christ , and are abolished from him : see gal. . . . . if we can any way iustifie our selues , or satisfie for our selues , the death of christ was vaine : it is therefore as safe ioyning with the turkish religion as theirs . if it be said , the difference is not so great as you make it ; i answer , that we differ not in circumstances , but in such a fundamentall point , as if the apostle may be iudge , one of vs must needes be fallen from christ , and haue no part in him : what then will it availe to professe the articles of faith , and to be the church of god ? vnl●sse that can be a true church which is abolished from christ , and fallen from grace . should be made heires according to the hope of life eternall . ] in these words is laid downe the second ende of that newe condition into which beleeuers are brought . in which for the meaning two parts must be considered . . the right and priuiledge of beleeuers , who beeing once iustified by faith are made heires of life eternall . . their present tenure of this their inheritance , by hope . for the former : the word heire in the first and proper signification betokeneth a lot , and is vsed sometimes in the new testament with allusion vnto the twelue tribes , whose portions were deuided and distributed vnto them by lot , as eph. . . whence that people was more peculiarly called the lines and heritage of the lord , as whom himselfe made partakers of all the good things of that land : and by proportion those also who by faith laid , or shall lay hold vpon his couenant , for all those spirituall and eternall good things shadowed out thereby . but commonly it signifieth those who after a mans death succeed him in his goods and possessions ; especially children , whose right it is to inherit their fathers lands and possessions : and thus must we become heires by becomming the sonnes and children of god. now whereas children are either naturall or adopted , our title to this inheritance commeth in by the grace of adoption , seeing christ is the onely naturall sonne as we confesse in our creed ; and the phrase of the text is obseruable , which saith , we are made heires , but not so borne : so as this inheritance belongeth properly vnto christ the naturall sonne , the heire , and first borne of many brethren : and consequently through him communicated vnto vs , who are sonnes by adoption : ioh. . . whosoeuer receiued him , to them he gaue power , that is , right , title , prerogatiue , to be the sonnes of god. now if we would distinctly knowe the manner and meanes of our title , in a word this it is : all the right of our sonneship is by christ , for the foundation of it is gods loue embracing men in his beloued , who beeing the naturall sonne of god , must become our brother by taking our flesh , that therein we beeing vnited vnto him , might also after a sort be vnited vnto the father , and the blessed spirit : the which vnion , because it could neuer be knit so long as our sinnes were in sight , necessarily in our flesh must the sonne of god giue himselfe vp vnto the death to satisfie the iustice of his father , to remooue all the guilt and curse of our sinne , and to giue vs beleeuing in him perfect righteousnesse : that thus beeing iustified , we might become heires no otherwise , then if we had beene borne of god himself : and that thus by iesus christ beeing set againe into the liberty of sonnes , the inheritance might as certainely belong vnto vs , as it doth to himselfe beeing the naturall sonne . thus we see how we come to be heires , now if we would knowe of what we are heires , the text telleth vs , of life eternall : which what it is , because it standeth in immediate fellowship and coniunction with god , we are not able to conceiue , for it neuer entred into the heart of man. this we know of it , that beeing the state of the elect with god hereafter , that beleeuers haue a right vnto it , yea and by faith haue entred into some part and degree of it alreadie , hauing receiued as it were a turfe to assure them of the possession of the whole . it is called life , which is the most pretious thing a man can desire , farre aboue goods , and lands , or any other comfort : satan said , that skinne for skinne , and all that euer a man hath will he giue for his ( euen naturall ) life . and eternall , heb. . . of the eternall inheritance : . pet. . . an inheritance which is immortall , vndefiled : it hath indeede in regard of the godly a beginning , but it hath no ende , for it fadeth not away , but is reserued in the heauens : neuer was there such an inheritance vpon earth ; for as it falleth not by the death of our father as others doe , so it faileth not vs by our owne death , but wee are thereby rather put into more full state of it . and because if it were an vncomfortable life , the continuance of it were the greatest miserie of it , therefore elsewhere the scripture calleth it paradise , a place of all delight and pleasure , yea where the saints enioy fulnes of pleasures at gods right hand , alluding to that paradise planted by gods own hand , to make it a delight for the innocent estate of man. and abrahams bosome , wherein the saints receiue refreshing : which is a borrowed speach , taken from fathers , whom as they carrying and cherishing their little ones in their bosome : euen so the elect freed from the miseries of the world , are cherished as in the bosome of the father of all the faithfull . and the ioy of the lord , into which the faithfull seruant shall enter : and for the glorie of this estate , paul can scarce tell how to expresse it , but calleth it the riches of the glorie of the inheritance : it is called a kingdome of the father prepared for his children , and neuer was there such a kingdom wherein all the subiects are kings and heyres of the whole , and all of them partakers of the same incorruptible crowne of glorie , as here they be . . pet. . . secondly , the present tenure of this inheritance is by hope : for our inheritance is not so much set before our bodily eyes , as the eyes of our faith , which is not of things present , but of things to come . and yet although it be an estate to come , the lord would not leaue vs without such graces as beeing conuersant about it might serue vs in this life to retaine our hold and comfort therein : such as are faith , hope , and patience . now hope signifieth two things , . the thing hoped for , rom. . . hope which is seene is not hope . eph. . . what is the hope of the calling . . for the gift whereby we hope and expect good things promised : and this must of necessitie here be meant , because life eternall of which we haue spoken , is the thing hoped for . this grace hath the lord for our incouragement and comfort in and for the state of this life onely put into the hearts of his elect , that they might hereby haue a certaine hold and expectation of all that good which god of his mercie through the merit of his christ hath promised : the which shall cease when they come once to see that which they now hope for : seeing hereafter can be no hope , not in heauen , for the godly shall enioye all blessednesse their hearts can wish : not in hell , for the damned can neuer hope for any good . doctr. the blessed condition which the elect are raysed vnto beeing once absolued from sinne , is , to haue the priuiledges of gods children , and to become heyres of eternall glorie . this honour haue all his saints , whō he rayseth from the dust and dunghill to set them among princes : and the reason is , because he hath giuen them his sonne , in with merits for their righteousnesse : he hath giuen them the gift of faith which is the very portall of heauen : and the grace of hope which is as a staffe to vphold them vnto the end of their pilgrimage . the doctrine beeing the verie words of the apostle here and in so many places , we will rather labour in the excellent vse , then in the further proofe of it . vse . . that which the apostle specially aymeth at , is that heauen is not merited but a free gift : here it is called eternall life , which is the gift of god , rom. . . it is called here an inheritance in that the elect are called heyres : it is against the nature of an inheritance to come any way but by free gift : legacies we know are most free without desert , without procurement , and what an absurd thing were it for a child to go to his father to offer to buy his inheritance ? it is said here further that we are made heyres , that is , adopted , not borne to the inheritance , and therefore it is so much the more free . and lastly , it is here called an eternall inheritance , which if it so , be how can it be merited , beeing so far disproportionable to any thing we can doe . what place in the scripture can more effectually exclude the merit of life ? and yet what part of apostolicall writing is it not most consonant vnto ? the apostle peter speaking of this inheritance , calleth it the grace of life , . pet. . . the apostle paul through the whole epistle to the galatians opposeth these two , to be heyres by the law , and heyres by promise , and faith whosoeuer are christs , are abrahams children and heyres by promise : that is , we who are gentiles must receiue the inheritance no otherwise then ▪ abraham did , and thus become abrahams sonnes , but he was heyre by promise and not by merit , and so must we . obiect . but we are gentiles , how can we become abrahams sonnes ? answ. christ was abrahams sonne , and we beeing in christ are one with him , and so in him become abrahams sonnes , and therefore must inherit by promise as he did . the like we read rom. . . those that will be heyres by the law , make the promise of none effect : as the papists doe by their two iustifications , the former of mercie by grace , the latter by the merit of workes . obiect . but life eternall is a reward , great is your reward in heauen . behold i come shortly and my reward is with mee . moses looked for the recompense of reward . answ. not to stand vpon that why it is so called , namely , by resemblance , beeing giuen in the end of the life and labour , as the reward in the end of the worke : it may truly be called a reward ; but . a free one in regard of vs , due no other way vnto vs then by vertue of gods promise , for god is no debter further then he promiseth . . neuer due to any worke for the merit of it , but vnto the worker for the merit of christ in whom he is , and through whome the imperfection of his obedience beeing couered , his person first and then his work findeth acceptance . . it teacheth vs if we would haue right to life eternall , to become the sonnes of god , and consequently heyres : seeke to be resolued that thou hast a childs part in heauen . quest. how shall i come to know this ? answ. a man may know himselfe an heyre of grace by two things . . by the presence of faith , for this intitleth into the couenant , heb. . . noah by faith was made heyre of the righteousnesse which is by faith . faith in the sonne of god is it which maketh thee the kings sonne , and free borne : this is the meanes of thy freedome , here commeth in thy title , if thou reliest only vpon the mercie of god in christ for thy saluation : which proper worke of faith casteth out the bondwoman with all her sonnes , who shall not be heyres with the sonnes of the freewoman : for whosoeuer will be iustified in whole or in part by the workes of the law , as turkes , iewes , and that romish agar with all her obstinate children , are by this one doctrine , if there were no moe in the scripture disinherited . . by the presence of sanctification of heart , and sanctimonie of life : for as only iustified persons are intitled and written heyres of heauen ; so only sanctified persons are iustified . hence is it that we read this inheritance to be entayled to them , act. . . inheritance among them that are sanctified : by which note mocking ismael is cast out , close hypocrites lurking in the bosome of the church , and open profane esaus : the childrens bread is not cast to such dogges . read for this . cor. . . . . this doctrine teacheth vs to set our hearts vpon this inheritance : a man that hath any possibilitie to befall him cannot keepe his mind , but it will be running after it , insomuch as many wicked children in regard of their patrimonie , will enquire into their fathers yeares , and grow sicke of their mothers : and it is ordinarie that such as looke for windfalls by decease , will be feeding their hearts with their hopes : so should it be with vs , who may without iniurie to our father , long after our inheritance in heauen : and as wee see men take no content in any part of the earth , no nor in the whole , comparable to that peece or portion which is their owne : euen so should not we suffer our hearts so to wander after earth or earthly things , as that we settle our contentment any where but where our inheritance , and our treasure is . the which desire if it filled our hearts , three worthy fruits of it would manifest themselues through our liues . . it would moderate the eagar cares of this life , and would not suffer men to become drudges , or sell themselues as slaues vnto the earth : for he that taketh himselfe to be an heyre of heauen , is well inough prouided and cared for alreadie : his father hath left him so well as he need not basely shift for himselfe . . it would content the minde with any present condition . this it was which contented abraham , isaac , and iacob , with their continuall pilgrimage vpon earth , because they looked for a better citie : when as once this tooke vp their hearts , they could cheerefully sit themselues downe in their tents , they could dwell in strange countries contentedly , they could receiue the promises a farre off thankfully , they could goe on in obedience to god , what way soeuer he called readily ; and in all this they did not for the present desire a better outward condition , but thought that the best portion which their heauenly father allotted out vnto them . so we see how men expecting reuersions are content for the time to liue bare , and goe neere the wind , and swallow vp their present wants in hope of that to which they are heyres : they thinke the time of their further enlargement is not farre off , and this helpeth well to put off the present . . it would strengthen the heart in induring chastisments and corrections vnder gods hand , or from mans ; for they know they are heyres indeede , but as yet in their minoritie , and for the time must be put vnder tutors , and the rodde as well as others : but the time commeth which will bring their lands into their owne hand , and then they shall be at their owne hand , and haue libertie inough , and herewith may the children of god raise their hearts from vnder the heauiest afflictions . . set thy selfe well to keepe this inheritance , and the deeds of it , laie vp the couenant safe in the closet of thy soule ; hide the word which is the indenture of god passing it vnto thee , in the midst of thy heart , let not satan or any cheater defraud thee of it . there are many vnthriftie prodigalls in the world , who no sooner can their lands or portion come within their hands , but by riotous and vnthriftie courses they soone become their owne executors : but let it be written to euery child of god. art thou borne by thy second birth to such faire demeanes ? art thou heyre to such a goodly birth-right ? oh prize it aboue all that can be giuen in exchange for it . beware of profane esaus speach , what is this birthright to mee ? no , rather take vp naboths ▪ answer to king ahab , who would haue gone beyond him for his patrimonie ; god forbid that i should sell the inheritance of my fathers . god forbid that i should for this or that sinfull pleasure , this or that messe of pottage , or trifling commodity ; or whatsoeuer coyne hauing satans superscription vpon it , sell mine inheritance . . this doctrine affoardeth sundrie grounds of most sweet consolation . . the meanest beleeuer is a great heire , and that to all gods best blessings : a truth which fewe see as they might and ought , and therefore faile of that comfort which god hath put into their hands . obiect . alas , wil a poore despised soule say , i am lesse then the least mercie of god , and am not worthy to gather the crummes of mercie vnder the lords table . answ. exercise thy selfe in the duties of faith , repentance , invocation , loue of god and men ; and thou shalt not want a worthinesse to bring the inheritance home vnto thee : for neither doth the lord immediately giue it thee , nor canst thou immediately receiue it ; but by christ the mediator , who hath worthinesse inough , at his hand thou hast it . obiect . but i am a weake creature and vnable to receiue it at his hand . answ. ye● , but goe on sincerely in a good course , let it be neuer so weakely or faintly , he will not breake a bruised ●eede : comfort thy selfe , for be it thou canst not as thou wouldst know and apprehend him , yet he can knowe and apprehend thee , and this will be thy saluation . . gods children beeing such heires , they cannot but in the meane time be well prouided for till their patrimonie fall . we know , that great heires in their minoritie are well and honestly maintained ; their fathers beeing rich and kinde , will not suffer them to want things fit for them ; and what they want in the purse they haue in their education : and if they be any way scanted for the present , they shall afterward find it with much aduantage . . in any want thou beeing thy fathers heire , mayst boldly repaire to thy father , with good hope to speede in any request which he seeth fit for thee , and making for thy good ; and he will be so farre from sending thee away emptie , that it will be his ioy that thou canst discerne and make request for things good for thee : this wil● be a prevailing motiue with him , oh this is mine heire , i may not denie him that which is so good for him . . whatsoeuer losse may befall thee , beeing the child of god thou loosest not thine inheritance . thou maist loose thy libertie , thy living , thy friends , thy life , but thine inheritance is reserued in the heauens : thou shalt cease sooner to be a man , then an heire : yea when other by death loose all , thou shalt by it be entred into thy full estate . this expectation of a durable substance caused the saints to endure with ioy the spoyling of their goods , heb. . . . in the enduring of afflictions comfort thy selfe herein , thy father may frowne , chide , buffet and scourge thee , but he will neuer disinherit thee . other fathers sometimes out of their owne displeasure , and sometimes out of their sonnes misdemeanours doe disinherit their heires , but the lord cannot growe into such displeasure with his children , as ●ue● to cast them out whome in his christ he hath once admitted into his house . if his sonnes sinne against him , he will visit their sinnes and scourge them with the rodds of men , but his mercie and truth will he neuer take from them . now of the tenure by which we hold life eternall , namely of hope , i haue spoken twise before in this epistle at large , chap. . . & . . to which the reader may looke backe : onely in a word note , that it is a mark of a man set into this new condition , to hope and wait for the blessed inheritance in heauen : . cor. . . we sigh , desiring to be clothed with our house from heauen : . tim. . . the description of the godly , to be those that loue the appearing of christ. and if all creatures groane with vs for the time of their deliuerance , how ought we much more for whom such things are prepared . hence it followeth , . that it will not stand with a conuerted heart to linger after the things of this life , or to make his heauen vpon earth , or to haue equall affection to earth as heauen . . nor to neglect the meanes whereby this hope is confirmed : whether outward offring , as the gospel , ministerie , word , sacraments ; or inward receiuing , as faith vnfained working in obedience . ver. . this is a faithfull saying , and these things i will thou shouldst affirme , that they which haue beleeued in god might be carefull to shew forth good workes . the first words of this verse beeing as it were a finger pointing to some excellent matter , some take to be a preface making way and winning attention to the sequel of the verse : others thinke it to be an epiphonema , or graue shutting vp of that matter which immediately goeth before ; as giuing consent and acclamation vnto the most weightie and necessarie doctrine of free iustification by the grace of god in christ : which doctrine because the apostle by the spirit of prophesie did foresee , would be most strongly opposed , he purposely by a vehement asseueration strengtheneth : as also the doctrine of christian hope , which although it be not of things seene , yet is it of things so faithfull and firme in respect of the promise , as the christian soule may without wauering and doubting , relie and leane it selfe vpon the faithfull accomplishment of it . but i take it , the words may not vnfitly be referred to the whole doctrine propounded both before and after , there beeing the same scope of both : for what new thing is the apostle to teach which he had not taught and vrged before ? and what particular is expressed in the verse , which formerly hath not beene deliuered to young and old , men and women , servants and other ; all which estates after their conuersion vnto the faith , are in speciall called to readines in euerie good worke , vers . . and to what other ende are those large descriptions of our twofold estate , but to strike on the same string , that howsoeuer we could not in the former attaine to any fruitfull conuersation ; yet now in the latter it were a shame not to adorne our profession and calling ? and what other end learned we of the appearing of grace , but that vngodlines and wordly lusts beeing denied , we should liue soberly , and righteously , and godly in this present world ? so as i say , the apostle setteth a seale vnto his whole doctrine ; that it is true and faithfull , most vndoubted and certaine in it selfe , and most worthie of all our credit and faith ; seeing nothing can be truelyer spoken , nothing more profitably beleeued , nothing more comfortably practised , then the truth here deliuered vnto vs. quest. but are not other doctrines true and faithfull , yea as true as this ? and is not all scripture of diuine inspiration ? answ. yes , neither doth our apostle oppose the truths of scripture , as though one were more or lesse true then another , but in more necessarie or more questionable truths , he setteth here and there a marke or pointng hand , both to vrge the authoritie and necessitie of the one , and also to force men more easily to yeeld vnto the truth of the other . example hereof we haue , . tim. . . in such a fundamentall point as is saluation onely by christ , to be opposed by so many hundreth heretikes , it is no maruell if we see some starre set by it , or a light held ouer it , that none may passe by it , vntill they haue diligently waighed , and fully resolued vpon the truth of it . in like manner beeing to entreat of the difficult labour , care , and work of the ministerie , from which women as not beeing capable of it are interdicted , and of the excellencie of the function , which no man might either rashly take vpon him , or negligently execute beeing lawfully called : and beeing further to set downe a certaine rule , vnto which all the lawefull callings in the church are to be conformed . in such a waightie matter as is the preseruation of the church and pietie , he prefixeth a worthie preface , . tim. . . this is a true saying , if any man desire the office of a bishop , he desireth a worthie worke . but where the apostle doth all these things ( as in this place ) he could with lesse reason depart from his ordinarie manner . doctr. the ministers of god must teach euerie truth , reueale the whole counsell of god , and keepe nothing backe ; but some truths must be dwelt vpon and more auouched then others , and namely , such as are either more necessarie or more contradicted . this is the wisedome of the spirit of god himselfe , who by his penmen distinguisheth of truthes , and hath neither prefixed behold , in the beginning of euerie sentence ; nor affixed his selah in euerie ones ende , but onely in truths more observable and remarkeable then the rest . which point may receiue a generall confirmation from this obseruation , that the penmen of scripture beeing to write the historie of things past , because they were of facts more vndeniable as things running into the sences of men ; they stand not so much vpon ratifications and asseuerations ; yea a number of historicall books there are , the authors of which are not known to the church . but when they come to write prophesies of things to come , and things in reason more improbable ; then the authors name , his kinred , his calling , with other circumstances of time , place , and persons seruing to confirme and conuince the truth of prophesies are registred . and if these truthes were either more necessarily then ordinarie concerning the church , or more liable to opposition and exception , then was much more caution and confirmation vsed . to avoide multitude of examples whereby this point might be strengthened , i will onely insist in that prophesie which more neerely concerneth vs that liue now in the newe testament ; namely of the reuelation : the which booke because it describeth the state of the church from the time of iohn the last of the apostles , vntill christs comming againe : and especially the proceedings , pride , and fall of babylon the great whore , with all the kingdomes of antichrist : the holy ghost could not but foresee , what labours and trauailes satan and his instruments would take to weaken and impaire the credit and authoritie of this aboue all other books , wherein he preuailed so farre , as euen some true churches called the truth and authoritie of it into question : and therefore it is worth the marking with what a number of confirmations this booke aboue all other in the scriptures is backed . first , the author of it is set in the forefront or face of it , the reuelation of iesus christ , who professeth himselfe to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first and the last , the beginning and ending , which is , which was , and which is to come , euen the almightie : so in the seuerall epistles to the churches , in seuerall stiles he challengeth them to be his ; thus saith he , . that holdeth the seauen starres in his right hand . . he that is first and last , which was dead and is aliue . . which hath the sharpe two edged sword . . which hath eyes like a flame of fire , and his feete like fine brasse . . which hath the seauen spirits of god , and the seuen starres . . he who is holy and true , who hath the key of dauid , who openeth and no man shutteth , and shutteth and no man openeth . . he who is amen , the faithfull and true witnesse , the beginning of the creatures of god. secondly , the instrument or penman , his seruant iohn the euangelist , the apostle , the diuine ; who for the further and more full authority of it repeateth his name at least fowre times saying , i iohn . thirdly ( to omit many ) in the last chapter are fiue testimonies heaped together , that if it were possible no man might be found so obstinately wicked as euer to doubt of it , but that he that shold stād against the truth of it might euen gainsay the shining of the sunne it selfe : . of the angel . of god himselfe the lord of the holy prophets . . of iesus christ , behold , i come shortly &c. . of iohn , i iohn heard and saw all these things . . the protestation of iesus christ , vers . . i protest — if any man shal adde or diminish from these things of this booke , god shall adde all the plagues of it against him , and take away his part out of the booke of life . now had this booke neuer to haue bin oppugned , there had not needed such strong and frequent confirmations : neither would the holy ghost haue bin so earnest in a needles matter . the like we might teach out of particular examples . how earnest is the apostle in the poynt we haue in hand beeing the very foundation of christianity , not here only but elswhere in his writings ? when he saw that men would ioyne the law and gospel ; circumcision and baptisme , gal. . . behold i paul say vnto you , if ye be circumcised christ shall profit you nothing : and vers . . i testifie againe vnto you : and . ye are abolished from christ , and fallen from grace : he could not satisfie himselfe in his vehemencie against such a doctrine as this was . nay , the sonne of god himselfe hath left vs his owne example in this point of wisdome , who was wont in his teaching vnto diuerse more necessarie truths to prefix his amen , amen i say vnto you ; which is in sence all one with this of our apostle if we consider the speach , though in the speaker and manner of speaking was wonderful difference ; himselfe beeing the author and amen it selfe , euen the faithfull and true witnesse , and all other so farre only true as they testified from him . and so he often shutteth vp his speach with , he that hath eares to heare let him heare : and then let him that heareth or readeth consider , such sayings carrie salt with them , and for such the lord planted the eare more especially . vse . . to teach ministers in matters of weight to deale so soundly , as the conscience of the hearer may be as firmely stablished in the truth taught and perswaded , as if an angel from heauen should come and teach an other doctrine he may be held accursed ; so as the verie hearts of the hearers may say , this is a faithfull doctrine and saying : for thus as the gospel is the word of truth , so shall it be held in much certenty by the professors of it . and it is a fault blame worthie in many ministers , who when they are occasioned by the place in hand to speake of some controuerted or most necessarie truth ; either for idlenes because they will not so much trouble themselues , or for vnfaithfullnesse avoide , by declining and shunning such truths the displeasure of the times , which godly ministers must swallowe , that the truth opposed may be setled in the hearts of men : not to speake of such as are infamously guiltie of some vices vnrepented of and vnreformed , which maketh them balke and betray necessarie truths , which in that regard they dare not mention . . it is a great fault of hearers , and worthie amendement , who cannot well indure to heare of points in controversie , especially betweene the papists and our selues , whereas their vnderstandings and iudgements are so farre from beeing stablished in the certaine truth of such things , as euery winde or blast of the skulking iesuite or papist is able to vnsettle them in great matters , and turne them off their grounds . now if it bee the teachers part to insist especially in such needefull points as are most opposed , and hardlyest yeelded vnto ; it must needes be the hearers to provoke themselues to the right discerning of such differences : for neither doe the contentions of the teachers so much concerne themselues as their hearers ; neither ende they in themselues , but in the hearer . see we not how if neuer so grosse or slender a point of carnall libertie be contended about , it will carrie the applause almost of all men with i● ? is it meete then that any saint of god be a looker on ? and not rather according to the commandement , that euerie one should contend for the faith once giuen ? and can they contend vnlesse they be taught how , and here instructed with weapons ? this admonition is the more needfull in these dayes so full of danger by the seduction of papists , separators , libertines which swarme euerie where : the daily encrease of all which is not more incredible then lamentable . . we learne hence how to conceiue of the point and doctrine in hand , seeing the wisedome of gods spirit vseth to speake to the worth of the thing , and by such prefaces and markes of speciall worthinesse pointeth to some weightie and needfull point ; vsing here another stile then if he should speake of mint and cummin , and some smaller points of religion . we meet not in euery precept with an oyes , or warnword , but where we do , we must conceiue such not the motes , but the beames of our religion , requiring our best attentions , and diligence in the entertayment . and therefore we must yeeld more then ordinarie audience to this apostolicall doctrine , not passing by it as a thing which long since we haue learned out of catechisme , and so are past it ; but seeing the lord doth so solemnly recall it into our eares and vnderstandings , we must call together and summon our best sences and affections to heare and receiue it . and the rather , because two things are implied . . that it is a most true and necessarie doctrine , because the holy ghost is so earnest in it . . that it is not so soone learned as men may thinke ; for although it be not much contradicted in the mouthes and by the words of men , yet is it exceedingly in their practise and conuersation . and these things i will thou shouldest affirme , ] in this apostrophe vnto titus , and the words following , the apostle after a sort dwelleth in the commendation of his doctrine : for not contenting himselfe to call it a faithfull doctrine , he turneth himselfe presently to titus , and wisheth him in this verse to be instant in teaching i● , as in the next to be diligent and vigilant against the contrarie . and here . he commandeth , not exhorteth titus , i will that thou teach these things , that is , both which i haue formerly deliuered , and now presently follow . . hee prescribeth the manner how titus shall teach them , that thou affirme : that is , as it is a most true and faithfull doctrine , so do thou by all meanes most constantly , and vndoubtedly perswade and maintaine it . the originall word is a borrowed speach from those that giue or sell a thing to an other , who are bound to defend the title , gift , or sale of it against all claimes , suits , and entanglements : wherein is insinuated , that although it be a faithfull word ▪ yet it shall not saile to be called into question , and meet with strong opposition , and therefore titus must the rather bend himselfe to make it good , against all cauill● and questions that can be mooued about it , or against it . . hee enterla●●th againe the summe of the doctrine which he dwelleth in the commendation of , that beleeuers be carefull to shew forth good workes . the greeke word is a militarie word , taken from such as set themselues in the foreward or front of the battaile , and manfully march before the rest , so encouraging the whole band following to the like valour and diligence as they see in them their leaders . this word would our apostle translate to christians and conuerts to the faith , whom he would not only haue fruitfull in good workes , but ardent , forward , and the first in them ; going before others as leaders , captaines , patrons and examples . . hee affixeth a reason why he doth so vrge him to the teaching of these things , these things are good and profitable vnto men . the streame of expositors conceiue these words , as the iust praise and commendation of good workes by our apostle immediatly before mentioned , including a reason why beleeuers should be fruitfull in them : but i rather conceiue them as an enforcement of the dutie vpon titus , for these reasons . . had the apostle applied them to good workes , it is not likely he would haue seuered them from the former words by a full point : hee might sooner and aptlier in that sence haue said , which are good and profitable , or ( as in the end of the next verse ) for they are thus and thus ; rather then after so full a stoppe so suddenly haue returned to that matter which seemed absolued and finished . . these words in the other sence giuen , seeme to make an easie entrance , and beat an high way to the next branch of titus his dutie , namely to set himselfe against the contrarie doctrine . . the opposition in the end of the next verse clearly leadeth me to this exposition , which is , as this kind of doctrine is good and profitable , so that other forme of doctrine which standeth vpon idle questions and genealogies is vaine , and vnprofitable . thus then let vs take the entire sence : this doctrine which i haue and doe deliuer vnto thee for the vse of the church , is a faithful word , do thou therefore affirme it boldly , and confirme it vnto beleeuers : the which if thou dost , thou shalt propound things which are good and profitable : good , that is , wholesome and sound in their owne nature : and profitable , that is , of exceeding good and necessarie vse thorough the whole life of man. doctr. . in that such as beleeue in god , must be carefull to shew forth good workes , we may obserue from whom a good worke can onely proceed ; namely , from beleeuers . for in vaine had it beene to haue vrged the doctrine of good workes vpon wicked ones and vnbeleeuers ; there i● an other doctrine more proper to them ▪ namely that doctrine which may strike them with sorrow for sinne , sence of damnation , prickings of heart , and terrors of conscience , so as they might be prepared vnto faith , and these workes of repentance , the fruits of amendment of life . therefore that we might know this doctrine of good workes proper to beleeuers , our apostle calleth for them of none other ; well he knew that no other could do them , he knew that men cannot gather grapes of thornes , and that till the fountaine were pure , the issues and streames must needs be troubled and corrupt ; he knew that first the tree must be good , and then the fruit , and that the inside must first be made cleane : in a word , that whosoeuer hath not his heart purified by faith , is an vncapeable hearer of this doctrine . obiect . but are not vnbeleeuers as well bound to good workes as beleeuers ; i● not the law vniuersall , and the commandement , to doe good , and abstaine from euill generall ? answ. yes , they are bound to bring forth such good workes as are the fruits of faith , which before regeneration is an impossible commandement : for euery tree which bringeth not forth good fruite , shall be hewen downe . quest. but what if an vnbeleeuer doe that which god commandeth , as giue almes , build churches , colledges , heare the word , pray , maintaine the ministry , &c. answ. we cannot here fitlier speake then with the apostle , whatsoeuer is not of faith is sinne : & without faith , it is impossible to please god. obiect . but then if i be not assured that i am a beleeuer , it is al one to doe good or euill , to sit at home or come to church , to pray or not to pray , &c. ans. it is not all one , seeing the action commanded is good in the matter , and may doe good vnto others , and may bring some temporall blessing , or remooue some temporall euill from the partie himselfe , as appeareth in that semblance of repentance in ahab without faith and truth : although in the doer , in the forme , and in the ende it faileth . but the action forbidden is euerie way , and out of measure sinnefull and damnable . obiect . but it is not all one to be condemned for doing an action forbidden , and to be condemned for doing an action commanded not done of faith . answ. no , for though both be condemned , yet the iudgement of the latter is farre easier , and the stripes farre fewer : for it is easier for some then for others of them who are all condemned . vse . . there can therefore be no iustification by workes , as the church of rome teacheth , if they can be onely the fruits of persons alreadie iustified . . neuer content thy selfe that thou doest good workes , of charitie , liberalitie , mercie , or deuotion publike or priuate ; vnlesse thou hast a ground in thy selfe , that they are fruits of sauing faith , which hath purified thy heart , and so brought thy person and worke into acceptance : for before this time , let them seeme in thine eies neuer so bright & glistring , yet are they no other in gods then shining darkenesse and beautifull deformities . it is not thy honest meaning ▪ nor diligent deuotions , nor good intents which bring acceptance to a worke ; but faith working by loue : deceiue not thy selfe in that thou hast done that which thou wast commanded ; for it is the presence or absence of faith that putteth a difference in the same worke , done by vertue of the same word . caine offereth sacrifice to the lord , so doth abel : phineas is zealous for the lord , so is iehu ; peter weepeth for his sinne against christ , so doth iudas also : here is the same worke , but not the same acceptance : where is the difference now ? by faith abel offered a better sacrifice then caine : and if peters faith had failed , so had his fact too as well as iudases . if thou prayest , pray in faith , beleeue and thou shalt receiue . if thou hearest , mingle the word with faith , else it becommeth vnprofitable : and so in other dutyes . . this sheweth that numbers are vncapable of the doctrine of good works , and therefore ministers must be wise to propound it in the due season of it ; and first labour in rooting faith in mens hearts , & these fruits will easily rise . doctr. . professors of the gospel are aboue all other not only called to the practise of good workes , but to be the first and forwardest , yea lights and leaders vnto others . . in regard of their present estate : they are the children of their heauenly father , and therefore must resemble him ; and so walke as they may testifie themselues of this houshold of faith : for what a dishonour were it to their high calling to be exceeded and outstripped of infidells ? they are gods workmanship created in iesus christ vnto good workes . they haue receiued the spirit of grace which onely can make them fruitfull as good trees laden with the fruits of righteousnesse . they are inlightened in the knowledge of iesus christ , wherein it were a shame to be either idle or vnfruitfull , and not to shine out as the lights of the world in holding forth the word of life in all godly conuersation . secondly , that such as beleeue may be blamelesse , and so put to silence the ignorance of foolish men : for this is satans olde policie , whereby in all ages he hath turned away the hearts of many from the truth , and whereof ( though he be discouered ) he disarmeth not himselfe at this day ; that when the apostles themselues , and the teachers in the church succeeding them deliuered the truth of the doctrine of iustification by faith alone without the workes of the law ; he would alwaies thrust in some professors into the church , that vpon this occasion did ruine the grace of god into wantonnesse ; and then raise a generall slaunder of the doctrine , as though it were onely a doctrine of libertie : euen as at this day the papists slaunder vs as enemies to good works , onely because we thrust them out of christs chaire . now to auoid this ordinarie scandall , the professors of this same doctrine must especially for the honour of god , and his gospel , and their profession of it , be carefull to become patterns in their liues of the faith they doe professe . the fruit whereof shall extend it selfe yet further then the stopping of the enemies mouth : euen to the winning of them or others that are yet without , who by such godly conuersation shall be by little and little enclined to like the word , and so be conuerted to the profession and practise of it at the length . nay this fruit is not onely reaped by others without , but no small benefit redoundeth to the professors themselues , who hereby make their owne election sure : and iustifie to themselues and others , that faith which iustifieth them before god. . the danger of the neglect of this dutie vrgeth it : he that knoweth his masters will , and doth it not , shall be beaten with moe stripes . tribulation and anguish shall be to euery sinner , first to the iew , and then to the gentile . why first to the iewe ? because they were the professed people of god , professors of the law , possessors of the oracles , hearers of the prophets , but despisers of the meanes of saluation : they therefore shall be first and heauiest iudged . vse . . if we professe our selues by faith to be set into christ , we may examine the truth of it hereby , that then we cannot but be fruitfull trees of righteousnes , beeing remooued into so sound a stocke , and fruitfull a soile . whosoeuer then are not much and often in the workes of godlines , loue , and mercie , may well suspect their estate . . whatsoeuer things are honest , pure , iust , and of good report , let beleeuers thinke on these things , let them thinke that such precepts belong properly to them : it beeing a truth that all , exhortations in scripture are first and directly made to those who in some measure are freed to acceptable , thogh not full performance of the same : whereby let beleeuers prouoke themselues to more diligence , seeing vnbeleeuers cannot tell what way to beginne in them . . carrie a diligent eye and watch ouer thy life , and euery action of it : before thou entrest into any action , examine whether it will glorifie god , and dignifie thy profession ; or expose it to contempt , and make that holy way euill spoken of . . watch opportunities to do good , take them when they are offred before they slippe thee ; yea seeke them , that thou maist euer haue something between thy hands to glorifie god and his gospel withal . . craue wisedom at the hands of god , wait at her gates , heare counsell from her mouth , lay vp the rules of the word , for the ordering of thy heart and life : thus shalt thou be able not onely to passe euerie day more innocently then other ; but become also a clearer patterne of weldoing , and more conformable to this rule of our holy apostle . but how may christ come and find a number of lazie christians in his vinyard , to whom he may say , why stand ye idle all day long ? why , did you not promise me you would goe into my vineyard & work and do ye not ? or are you in so goodly a field , and can you want worke ? haue yee done all your husbandrie about home in your own hearts , in your callings and seuerall conditions of life ? then look abroad into the field of my church , and there you shall not want wherein to employ your strength , counsell , exhortation , mercie , loue , zeale , diligence , and all the graces yee haue . neither is it harder to set christians on worke , then to hold them vnto it . the profits and pleasures of this life call them often from the speciall busines of christianitie , because they enquire not whether in such seuerall actions they seeke god or themselues : what am i a beleeuer ? i should in euerie action glorifie god , testifie my faith , beautifie my profession , edifie my brethren : i ought to winne the ignorant , bring on the weake , or at least stoppe the mouth of the enemie who will be readie to say , you may see what a slight excuse will serue any of them all to misse a sermon : what a slight profit will make them forget themselues , their father whom they professe , and their fathers house : what a slender busines will interrupt and breake off for the time their family duties : what a trifle will make them at oddes , and suites with others , yea themselues : for they can be as contentious as any other . alas , am not i a christian , a beleeuer , am i not called to better things , haue i not promised better ? should i make the deuill glad , his instruments reioyce , gods spirit sad , his children heauie ? should i occasion profane ones through my sides to wound all my profession ? should i open a papists mouth , or harden him against the truth ? should i cast backe weake ones by such fruites in me a professor ? should i cast off the care of my brethren , and bring shame on all my fathers house ? haue i faith , or are these the fruits of it ? would it not rather be fed still in the ministerie ? would it not vpon all good occasions be working by loue ? can a beleeuer be so slacke , so heauie , so idle , so secure , so couetous , so contentious , so scandalous as i am ? oh i must looke better to the matter . when i first entred into the wayes of god , i said , i promised i would looke to my waies , i would not offend in my tongue , in my hand , in my eye , in my life and conuersation ; and by gods grace hereafter i will pay these vowes to the lord , in the sight of all his people . now for watching opportunities & seeking occasions of doing good , we feare them , we flie them , we avoid charitable motions , and repute it our wisdome not to heare them : selfe loue and selfe ease slaieth our profession , deadeth our faith , and burieth our loue to god , and to men : can working faith be so idle , or beleeuing persons so workles , or trees of gods orchyard so fruitles ? shall greene leaues make vs good trees , or good words good christians ? let vs pull out our hands out of our warme bosomes and fall to worke , and leaue idle iangling . it would bee more for the honour of god and his gospell , if professors would either doe more or say lesse ; practise something like or professe nothing at all . where is the communion of saints become ? when doe professors meet together to edifie themselues by godly conference ? when enquire they one of an other , where is a poore christian either sicke , or in other distresse , that we may gather him a little releefe ? were not such a fellowship as this likest vnto the purest primitiue church in the dayes of the apostles themselues ? and were it not now fitter for beleeuers , then liue so priuately minded as many ? as though we could not be religious , vnles ( as of olde ) we cloister our selues like monks , liuing within our priuate wals , feeding vp our selues , & storing vp for ours , but forgetting iosephs affliction . and surely , what is the cause we see not such a comfortable communion , but because those that beleeue in god are so heauie vnto good workes ? the richer sort which should be as great wheeles to set forward the poorer , either looke bigge vpon them , or for other employments haue not so much leasure as they : their own ploughs must forward whatsoeuer become of gods : and the poorer sort want both meanes and example . doctr. . in that the apostle willeth titus to affirme these things deliuered , and addeth this as a reason , because they are good and profitable : we obserue , that ministers in their teaching must haue respect to these two things . . that they deliuer true , sound , and good matter in it selfe . . that it be profitable for the hearers . first , it must be true and sound , else are they not of gods sending , for whom he sendeth , he furnisheth with a word of truth : as on the contrarie , satan is a lying spirit in the mouthes of seducers . now then is it true when it is deuided aright , and then deuided aright when it is truly and properly grounded on the place whence it is raysed ; as also when it is truly and rightly applied . ayming . to please god , and not men , or the times : . to beate downe sinne , and not open a doore to libertie or licentiousnesse : . to comfort and encourage such as walke vprightly , and not make the hearts of those heauy , to whom the lord speaketh peace . let the doctrin be neuer so true , if it be misaplied it ceaseth to be gods , who alwaies speaketh to the heart of his children . secondly , it must be profitable as well as true . for . euery thing in the church must be done to edifie , and consequently spoken also . . all assemblies are appointed for the profit , and for the better of the church : . cor. . . . the commandement is , to deliuer nothing but what may breed godly edifying , . tim. . . and not to striue about words to no profit : . tim. . . bounded with a threatning , that the lord will come against such prophets as seeke out vaine things , and such as bring no profit to his people , ier. . . . examples : paul professeth of himselfe that he kept nothing backe which was profitable , act. . . nay the lord hims●lfe setteth himselfe a worthy example hereof to all teachers and preachers : isa. . . i am the lord thy god which ●eacheth thee to profit , and leadeth thee the waie thou hast to goe . vse . . it is not inough that a minister be a great scholler , but hee must be a true teacher too . many a learned man is a false prophet , wherof we haue pregnant example in the church of rome , in whom we see the speach true , that in gods matters the greatest clearks are not euer the wisest men . it is obserueable also in the scribes , pharisies , and rabbies of the iewes , that depth of learning hath not alwaies the truth cheyned vnto it : but that the lord ( according to his accustomed manner working in and by weake things ) often reuealeth more sauing wisdome to some poore , contemned , humble soule , then to all the great clearks , who may otherwise professe that they haue the very key of knowledge : which is not spoken that any should hence be emboldned to contemne so excellent an ornament as lea●ning is , but only to shew that the lord tyeth not himselfe and truth vnto it . obiect . but we haue no teachers , who teach not the truth . answ. we are to blesse god that the truth of religion is so happily taught and protected as it is ; and satan wanteth of his will that it is so : and yet can we thinke that his mallice now towards the end is so abated ; or that the state of the church is now aboue all times so priuiledged , as that he hath not his instruments still labouring to corrupt and depraue the truth ; broaching so farre as they dare their priuate opinions , for which the truth is little beholding vnto them ? the prophet ieremie speaketh of prophets who prophecied lyes in the name of the lord , and saith , they prophecied false vision , and diuination , and vanitie , and the deceitfulnesse of their owne hearts : why what was that ? in that they said , yee shall not see the sword , and famine shall not come , but i will giue you assured peace in this place . if we shall heare such sweet inchanting voyces ; all is well with vs , we haue the most flourishing and most reformed church that euer was since the apostles dayes ; and we may take a nappe and rest in our peace and prosperitie , what way can we be mooued ? surely , these words may seeme the visions of mens owne hearts , the rather in that the lord by his owne hand from heauen proclaiming the contrarie , by durable plagues , and lasting iudgements , of plagues , famines , vnseasonablenesse of weather by yeares together : and for the troubles and oppositions in the church , when or where were they stronger since the gospel first entred ? if we shall here voyces whispering , oh men are too precise , too pure , too forward , and what need so much teaching , so much running & trotting to sermons ; and disgracing such as frequent the meanes of saluation more carefully , with the tearmes of sermon-gadders and sermon-mungers , and such : is the truth , which desireth nothing more then the light , beholding to such visions of mens owne hearts : or can we here acknowledge the stile of the spirit and word of truth ? if we shall meete with doctrines giuing libertie to profane gaming and pastimes on the lords sabboath ; and then hauing gotten in a finger , go on to make it an indifferent thing , to keepe or not to keepe but only the times of church required by law : and further , make it questionable whether we ought to keepe this present sabboath or devise some other ; is not this as great a blow to the truth as she can receiue , & more then she looketh for in the house of her freinds ? which let it preuaile , we shall see a poore staruen pietie among men in very few daies . if we meet with other defences iustifying and approouing euery thing , and any thing to be spoken in the pulpit besides the pure word of god , which is profitable to teach , improoue , correct , and instruct in all righteousnesse : that a man may moyle himselfe and hearers in pudles ( i speake comparatiuely in regard of the pure word of god ) when in the meane time the sweet streames which run from vnder the threshold of the sanctuarie are neglected : how is the truth here honoured , when the scriptures the fountaine of it , are so vnequally matched ? if it shall be affirmed , that whosoeuer shall in name professe themselues to be christians , the sacraments are not to be denied them , although they be openly wicked , because all men are subiect to sinne . if men shall make a tush , and a light , or no falt , to sweare by faith , or trothe , &c. because it is but a custome of the tongue : surely , we may say if these be the voyces of prophets , they are of such as christ speaketh of , which deceiue many , which make iniquitie abound , and the loue to the truth grow key cold . vse . . to people to pray to the lord , . to giue pastors according to his owne heart , not such as may seeke out vaine and foolish things , the froth of wit and learning ; but such things as may feed their soules with wisedome and vnderstanding . . for the spirit of discerning , to trie the spirits by which are of god : for the guise of false teachers is priuily to bring in damnable doctrines , and craftely to creepe into mens affections ; and men more easily run after them , because they speake something pleasing to corrupt nature , sometimes in the matter , sometimes in the manner : and therefore such as would not be deceiued by them , must be prouoked to more warinesse . . for the spirit of subiection , that they may receiue the truth as truth : for else it will be iust with god to giue them ouer to be seduced with false teachers , and to beleeue lyes . for those that despise his counsell , shall eate of the fruit of their owne way , and be filled with their owne devises : those that regard not to know god , shall by god be deliuered vp to a reprobate sence : and those that will not beleeue one micah but hate him , shall fall into the hands of foure hundreth false prophets to fall by them . . commend the cause of the truth vnto the lords protection , entreating him that it may be continued euen to this our church and land : the which surely by the great contempt and abuse of the light , and the bringers of it , we haue iustly forfeyted ; and deserue to be plagued with all kind of illusions , as poperie , profanesse , brownisme , atheisme ; the which fearefull iudgements haue made out great head alreadie , and are forerunners of greater euills , and beginnings of more bitter sorrowes , without timely repentance . and to what other ground can we ascribe all these euills , but vnto the iust iudgement of god , for our hatred and abuse of the light , & the candlesticks of it ? vers. . but stay foolish questions , and genealogies , and contentions , and brawlings about the lawe , for they are vnprofitable and vaine . although titus hath beene in the former verse commanded to teach , and beat home such true and profitable points of doctrine as we haue heard , yet must he know , that he hath receiued but halfe his errand , and is but halfe way in his dutie ; wherein if he would be compleat , he must further circumspectly watch against and represse all vaine and fruitles teaching , especially those kinds here mentioned : either suffering them not to breake out at all ; or if they doe , to nippe and blast them quickly and betimes : if he can he must stoppe them in the head ; if he cannot do that , he must stay them in the streame . the verse standeth on two parts , . a precept , to stay foolish questions , and genealogies , and contentions , and brawlings about the law . . a reason of it , for they are vnprofitable and vaine . for the meaning of the words we must knowe , that our apostle condemneth not the moouing of euerie question in handling the word ; for there are many necessarie ones in diuinitie , which for our instruction and edification we may enquire and dispute : thus we reade that paul disputed often : and thus we are trained and furnished in the diuinitie schoole , to defend the truth of god against the aduersaries of it : and where salomon brandeth him with a note of follie that maketh no question but beleeueth euery thing , he sheweth that there is a wise inquisition into necessarie truths tending to edification . but the apostle expresseth what questions he disaloweth in a diuine , foolish questions , that is , vnnecessarie , idle , of no moment , of no good vse to edification , neither in faith nor loue , in conscience nor manners . where me thinks paul by the spirit of prophesie foresawe , forewarned , and forearmed the church of that great malice of the deuill , which in after ages preuailed to the ouerthrowe of all puritie of religion and piety it selfe : and that was by turning men from the comfortable practise , and proper vse of scripture , to seeke out an art of diuinitie appropriat to some few : and so suddenly came to turne all the sound knowledge of the scriptures into a skeptike and questionarie diuinitie ; whereby the deuill kept good wits from the knowledge and studie of tongues , and the necessarie fundamentall points of christian religion ; and set them on worke in the speculation of strange , friuolous , and curious questions , wherein they were not one more against another , then all of them against god , and his truth , and the building of his church . and this is the quod libe●a●ie schoole diuinitie , then which nothing is more highly magnified of many at this day , who had rather tast leekes then manna : and although our apostle graunteth that it may haue a shewe of learning and wisedome falsly so called ; yet as here it is called foolish , so elsewhere he confidently tearmeth it both foolish and vnlearned , because it is occupied in such questions , as haue neither wisedome nor learning in them , while they make a shew of both . such are their questions concerning their heauenly hierarchies , and orders of angels , concerning the degrees of the saints in heauen , so definitiuely and magistrally determining , as though they had newly dropped out of the clouds : paul durst neuer vtter such things who was wrapped into the third heauen . others of them as though at the request of the rich man they had been sent from hell , are as confident of things done in purgatorie . others are at redde warre whether things notionall or ●eall be better : some sweate in disputing whether the world could be better made : others to be resolued whether the pope be more mercifull then christ , because christ deliuereth none out of purgatorie as the pope doth . but about their sacrament and consecrated hoast , their tumults are such and so ridiculous ; as a iudicious diuine would be loath to foule his mouth or his hearers eares with them . these are the toyles of the angelicall , seraphicall , magistrall , and subtile doctors , scotus , hales , holcoth , durand , and such monsters of diuines ; which how much true learning they containe , the darkenes of their ages in which they liued and since sufficiently manifesteth . gods righteous iudgement was vpon them and the whole world since for their sakes , and that sentence verified vpon them , while they thought themselues wise they became starke fooles . let students looke how they spend time in them , for the truth is , that if a man be deuoted to them , he shall be euer learning , and yet neuer come to the knowledge of the truth : nay it may be feared of some who were towardly set in the truth , that comming into this schoole too timely , are now growne crooked and out of loue with the truth , and are indeed turned into the things they read . the second thing which titus must resist , are genealogies , which also must be rightly taken , because there alwaies was and yet is an excellent vse of them in scripture . before christ they were so necessarie , as the iewes were commanded to keepe publike and priuate records of their tribes and families , yea and if there were any that could not tell or finde his genealogie , he was not to be admitted ; or if inconsiderately he were , was to be deposed from publike office , numb . . . nehem. . . and to this purpose some holy writers of scripture haue set downe for the vse of the church to the ende whole bookes of genealogies ; but especially that the iewes might be able to bring their descent from the patriarks , as we reade of paul , who no doubt could bring his line downe from beniamin , philip. . . the vse of these genealogies was manifold , i will note two . first , to manifest the truth of god in the scriptures . . in the accomplishment of many speciall prophesies to particular persons : for example ; god promised to abraham that he should be a mightie man : that this truth might be fully known , must be set downe the whole descent and posteriritie , and princes that came of him although neuer so wicked from ismael himselfe . rebecca also had a promise of two mightie peoples in her wombe , and that the elder should serue the younger : how should this be knowne to be accomplished , but by the genealogie of them both , for which purpose euen the dukes that came of esau were all recorded . the like of iacobs prophesie concerning ephraim and manasseh ; for otherwise the wicked should haue no name nor register in the booke of god : it is not for their owne sakes whose memories should rot , but for the honour of god and his seruants they are there rolled ; to shewe that the godly were not only inwardly but euen outwardly blessed according to promise with such a fruitfull race and posteritie . . it is a great light to the truth of scripture , when it setteth downe the persons by whom , and the times in which euery worthy thing was done ; what also and by whome the church suffered : how all nations were euer enemies to religion but one little point or corner of the world : how god had euer a church in the world , euen in the corruptedst times a litle remnant of israel that worshipped him in spirit and truth , which things are cleared by genealogie . the second and principall vse of genealogie is to manifest the true messiah vnto the world . as , . to shewe that because god would be appeased in the same nature that had sinned , therefore he was true man and not in shew : and that his humanitie , incarnation , and natiuitie should not be obscure , his naturall descent is by the euangelists brought downe from abraham , yea from adam , shewing vs thereby what is the proper end of all genealogie in the scriptures . . the nobilitie of his birth , and worthines of his parentage , and that he was the right heire to the iewish kingdome . . the truth of the prophesies concerning him that he was the sonne of abraham , and of dauid , and that the scepter departed not from iudah till his appearing . . the blessing wherewith that family out of which he came was advanced and distinct from al the tribes of the earth . . his humilitie who came of all sorts of men and women , publike and priuate , poore and rich , good and bad , that he might be a fit sauiour of all sorts of men : not disdaining to place in his genealogie phares the incestuous sonne of iudah , and bathsheba that was the wife of vriah . and in these vses these genealogies may be still with sobrietie read , taught , and heard . quest. what is it then the apostle condemneth ? answ. not any such as serue to the edification of the faith of the church , whereof this of christ a publicke person and sauiour of the world is the cheife of all ; neither the keeping of the descent , so farre as serueth to the preseruation of right , iustice , and ciuill peace . in which respect kings and nobles , yea and other inferiour persons may enquire into that right which their ancestors haue made their due : and must so hold their genealogie , as they may hold their right against all claimes . but here is condemned all that recounting of kinred and petegree in all sorts of men , which proceedeth from a vaine minde , and tendeth to worldly pompe and vaine-glorie . for this was the sinne of the iewish teachers , that whereas now by christs appearance all distinction of families was in religious respect abrogated : and now was no such need of genealogie as before , vnlesse it were before infidells , and such as were not perswaded of the right descent of christ : yet they out of their pride would be much and often in extolling of their tribes and kinred ; and so not only for these accessories let goe the substance of religion , but as if they would build vp that politie again which now was abolished , to the great hurt of their hearers , would much busie themselues in such fruitles discourses . these genealogies must titus withstand . by brawling and contentions about the law , are meant those hote contentions which yet many iewes and iudaizing teachers did trouble the puritie of religion withall ; striuing still to bring backe againe the obseruation of iewish ceremonies ; such as was circumcision , differences of meats , and daies , and garments ; as though christ were not yet come , wherewith the church in that tender age was much molested . but now our apostle pointeth to another end of the law , namely , to institute the life , contain in obedience , and lead vnto christ ; but not to shadow christ to come as before , who by his comming hath put an end to all such ceremonies . of all these endlesse questions , idle genealogies , and brabling contentions , the apostle giueth this censure ; that although they may seeme to haue a puffing kind of knowledge , and be stood for as for fire and water , as if the whole substance of religion were placed in them : yet are they vnprofitable and vaine , farre from instruction and edification of men in true godlines ; yea indeed great hindrances thereto , as taking vp time and labour , and wits of men which should better be imploied ; which as we said , is a forceable reason to auoid and represse them . hitherto the meaning . doctr. . the deuil is readie in the purest churches to corrupt the puritie of doctrine , by stirring needles & endles questions , either in substance of doctrine , or in ceremonies ; wherein men will be as hote as if all religion were placed in them : and thus shall the peace of the church be troubled , the free passage of the gospel hindred , the godly teachers greeued , and all for things vnnecessarie and idle : things sometimes so farre from profiting the church , as that they much hinder it , and obscure the doctrine of true religion . all this appeareth plainely in this our example . the malicious man is euer sowing tares in gods feild , and if he cannot extinguish all the light of christian doctrine , if he cannot pull downe as he would the substance of truth , he will doe what he can ; he will make dissention in smaller matters , whereby many shall be offended , many cast backe that were comming on , and many other kept back , who might come on in time . so when the disciples of christ and iohn consented in the substance of doctrine ; yet could he make them quarrell in washings , and fastings , and such ceremonies . paul and barnabas consented in substance of doctrine , yet for a verie trifle and indifferent thing , ( the companie or leauing behind of marke ) were so exasperated and deuided , that they did seperate one from the other . and if he be so forceable in good men that he taketh the aduantage of flesh in them , much more doth he effectually worke in vnconscionable men who are all flesh , and all corruption . easie were it in all ages to discouer this eminent note of satans mallice in false teachers , namely , that they were euer more earnest in vrging and constraining of men in their owne deuises , then to the duties of the morall law . christ charged the pharisies that they placed more religion in washing potts , cuppes , and beddes , then in keeping gods commandements . these iewish teachers , act. . . are branded that they troubled the church with words and combred mens minds ( euen in the apostles daies ) with things dead , and vnnecessarie , with circumcision and ceremonie . and is not gods iudgement come vpon the papists at this day to the vttermost , who haue called backe all these iewish ceremonies againe , and so long contended for them , that they haue lost the substance of pure religion , and the truth hath betaken her to her wings ? their schoole diuinitie is turned away from christs bodie , to his garments : their maine disputes are taken vp about workes of preparation , free-will , merit of workes , workes super errogatorie , purgatorie , differences of garments , meats , dayes , vowes , pilgrimages ; which are such things as christ wrapped vp together and left in his graue , when himselfe rose againe . and their doctrinall diuinitie to the people , as we read it in the postills , but schoole distinctions , and legends fables ; or of latter times , bitternes against the first restorers of religion , who oppose their former false doctrines . and for their heat in vrging these things aboue all the commandements of god , none is so blind but may see that they more seuerely punish him that fasteth not their lent , then such as are manslayers ; more him that keepeth not one of their saints dayes , then him that keepeth neuer a sabboath thorough the yeare : that they make it a greater sinne for some sorts of men to marie a wife , then to liue in secret filthinesse all their liues long . thus the deuil hauing gotten in his head , easily thrusteth in all his bodie ; and if he get a church or people at this aduantage , that he can comber mens mindes with needlesse things , and stirre vp brabbling contentions about vnprofitable and vaine deuises of men ; he is in great hope and probabilitie ere long to put out that light , which he hath al●eadie so farre darkned . vse . let vs acknowledge the worke of satan , when we see men who are all of one sound iudgement in the substance of religion , and so should be brethren ; to be at such hote strife and opposition for matter of ceremonie , and for things in comparison vaine and vnprofitable . . let vs not count it a strange or new thing , to be too much offended at it . . let vs pray the lord , who can rebuke satan , to dissolue such workes of the deuill , least in the ende too late we lament the losse of the truth . doctr. . in titus his example , euery minister is bound not only to teach profitable things , but to resist the contrarie . he that would be faithfull in the house of the lord , must behaue himselfe in building these spirituall walls , as nehemiah did in building the materiall wall of ierusalem . he must be readie with his toole in one hand , and his weapon in the other , both to build , and defend his building . he must be so farre from vaine teaching in himselfe , as he must not suffer it in another , if it lie in his power to hinder it . the doctrine beeing so plaine , as it is to be read out of the words of the text , we will spend no labour in the proofe , but reserue it to the vse , which is , . to reprehend sundrie sorts of teachers . . such as wearie themselues and hearers with knotty questions , which are as parables to the people , wherein while men exercise their wits , to get a name of profunditie , they do no little hurt : for they fill the heads and hearts of their hearers with intricate doubts , often leading them into such labyrinths , as they cannot wind them out of ; and then the deuil hath matter to worke vpon ; for either he taketh vp their minds with such needlesse questions , which hinder matters leading to true pietie : or else maketh them wauer in the truth , or bringeth them on to open profannesse , when they see that euery truth may be called into question , and probably oppugned ; and so they care for no truth , as hauing none to insist in . preaching is not a tying of knots to vntie them againe , nor a schoole probleme , but a building vp of men in the obedience of saith and repentance . . such as tyre themselues with curious questions , to which corrupt nature is verie prone in vnsanctified teachers and hearers ; and these as vnprofitable and vaine as the former : teachers would find out the equalitie and inequalitie of glorie in heauen : would haue vs know whether we shall know one another in the life to come ; would instruct vs in the yeare and time of christs comming to iudgement : would find vs out the cause why god reiecteth saul the king , and electeth saul the persecutor . but here it were good to remember the woman of samaria her answer to christ , the well is deepe , and i haue no vessell to draw with . hearers likewise would faine know where moses his bodie was buried ; how and whither elias was carried : what god did before the world was made : they will no longer stand in the outward court , but presumptuously with pompey , thrust into the sanctum sanctorum , to prie into gods secret place : yea although it be sequstered from the rest , and vailed , couered , and shadowed with the wings of the cherubins . but let such beware they buy not their presumption as deare as he did his ; there is danger in climbing , and our lesson giuen vs is , not to be ouerwise , but wise to sobrietie . it is a fearefull taking of gods name in vaine , to take his word to make a ground of our owne deuise in things not reuealed . it is an high presumption to seeke to discouer that which god hath not vttered , whose glorie it is to keepe somethings secret to himselfe . in a word , it is a point of extreame folly , wheras the lord hath deliuered such high things in the scriptures to exercise our vnderstandings ; that ( as the ancient speake ) were we elephants we might swimme there ; that we should leaue these and wast out our time in things not reuealed . true it is that knowledge is profitable , is sweet , and profound : but what then ? although it be profitable to warme a mans hands by the fire , it is no wisdome to thrust ones hands into the fire ▪ to vse the beames of the sunne is profitable to perfect the sight ; but vnlesse we were eagles , to gaze vpon the body of the sunne is to destroy it . so likewise hony is sweet , but we must so much the more beware we eate not too much . and there is a knowledge too high for dauid himselfe : an humble ignorance is an high learning where god would not haue vs to know . now the better to restraine our selues herein , . labour to see the corrupt disposition of the best in this point : the deere children of god haue had their idle and curious questions : daniel a man greatly beloued would be enquiring concerning the ende . the disciples bewrayed their weakenesse both before and after christs death , ioh. . . master , who sinned , this man or his parents ? whereas christ wisheth them to looke at gods scope in all his actions , which is his owne glorie : so after his resurrection , lord , wil● thou now restore the kingdome to israel ? and peter of iohn , master , what shall this man doe ? secondly , acknowledging it a fruit of pride , let vs compose our hearts to humilitie , as dauid , lord i am not high minded , i walke not in things too high for me , but as a weigned child : it is a spice of pride of heart to seeme to knowe more then others . . consider the vnprofitablenesse of such knowledge , it puffeth vp , it edifieth not ; one compareth such curious questions to creuises , which haue more picking then meat . . the danger of it , for hereby men grow to scorne the simplicitie of the gospel , and so forfeit their saluation . this mother and daughter we reade of in libanius iulians schoolemaster , who meeting with a christian , asked him in skorne this question , i pray thee seeing thou holdest on the carpenters sonne , tell me how he is now occupied , what is he doing ? the chrstian answered him , he is on his trade , making a coffin for thy master and scholer iulian , who shal haue a cast of his office ere long , as a little after iulian was slaine in battaell , carried to antioch in a coffin and there buried . note the fearefull ende of curiositie in gods matters . a third sort of teachers offend in wringing allegories so farre as in stead of milke blood commeth , and in studying for quaint tearmes , as fit for their message as sauls armour for dauid : wheras the wisedome of a man of god , is to speak● things agreeable to the analogie of faith , and in the stile of the holy ghost , vnlesse any man thinke he can speake in a better , which were to take vpon him to teach the lord to speake ; or defend that the scriptures want light to expresse themselues . and indeede such teaching is in it selfe like some stuffes starcht and stretcht , and set out with a faire glose , but come to the wearing or wetting it shrinkes and shriules like cobwebs : and in the hearers effecteth an admiration of the man , but no sence of the matter : aske common people , what learned you at the sermon ? oh he is a proper man and a good scholler , and this is all that the most haue learned : a iust hire of such vaine and vnprofitable things , the worke is consumed before it come to the fire . vse . . people must not desire such doctrine as ministers may not teach . nature desireth to change pasture often ; and the eare so farre as vncircumcised is athenian , itching after nouelties : children would be in newe lessons before the old be halfe learned ; so christians cannot away to dwell in that pure doctrine which would lead them in true godlinesse : whereby often by the iudgement of god , they forfeit their faithfull pastors , and in gods wrath haue hirelings set ouer them that feede them with wind : they desire fine words and profound matter , and are wearie of plaine doctrines ; and they haue a pickt language and vaine speculations , they aske and haue . but no sooner is manna loathed , but quailes are rained , but with vengeance : it is flesh , but a meat that rotteth in the mouth , euen betweene the teeth . vse . . in priuate conferences man with man auoid these vaine questions ; that all our priuate cōmunication may tend to edification : fathers must teach their children with abraham in gods wayes : children must depend vpon their fathers , and aske them of such things , see psal. . . mothers must teach their young children the scriptures , as eunicha did timothie : masters of familyes should make their families petty schooles and nurseries of diuinitie : we reade how apollos a great man proceeded a doctor in aquilaes house : our priuate houses should be churches or chappels ; therefore such idle and vaine questions should find neither time nor place in these our priuate churches . vers. . reiect him that is an heretike , after once or twise admonition . . knowing that he that is such is peruerted , and sinneth beeing damned of his owne selfe . the fittest dependance of these words with the former , i conceiue to be this . paul hauing exhorted titus both to teach the truth according to godlinesse , as also to resist all such foolish and vaine doctrine as might do hurt in the church of god : titus might obiect , this indeede is my dutie wherein i entend to exercise my selfe with diligence ; but when i haue laboured and done all i can , many there are who will not yeeld to the truth , nor submit themselues to this ordinance of god ; how am i to carrie my selfe toward such ? ans. the apostle carefull to preuent all such things as he foresaw might be hurtfull to the church , giueth direction in these two verses how to proceede in this businesse also . the former giuing direction and laying downe the dutie , and the latter enforcing the same by moment of reason . in the former are three things to be considered . . the persons against whom titus is to deale , here called heretikes . . the direction how he is to behaue himselfe towards them , reiect them . . the orderly manner of proceeding , after once or twise admonition . the latter verse containeth the reason of this seueritie , because such persons are incurable and incorrigible : which is prooued by two arguments . . such a one is subuerted , that is , turned or cast off the foundation . . he sinneth against his owne conscience , beeing damned of his owne selfe , that is , he wittingly and willingly spurneth against that truth of which his conscience is by the former admonition convinced . for the first , who is an heretike ? answ. he that professing christ , yet inuenteth or maintaineth any errour against the foundation of religion , and that with obstinacie . for the opening of which description three things are to be noted . first , that an heretike must professe christ. for iewes , turkes , or pagans cannot properly be heretikes , although they fight against christ and all religion in all the foundations of it . these are more properly called heathens , infidells , and atheists without god in the world . but the person whom titus hath here to deale withall , is one within the church , and cast off from a foundation vpon which he seemed to stand . secondly , he must maintaine an error in doctrine ( for if men erre in practise they are rather hypocrites , and profane wretches ) and this error must be fundamentall , that is ouerturning some ground or article of our faith : for it will not make a man an heretike , not to beleeue the fables of saint francis , although pope benedict . so determine . nay if a man should hold something wherein the scriptures are his aduersarie , as that an oath is not to be taken , and warre is not to be made by christians : such a one were in a grosse error , but not presently sunke into heresie . but if any man shall maintaine iustification by works , a daily sacrifice for satisfaction for sinne , or any other righteousnesse or worke to stand before god in besides christ ; the defence of this will easily prooue heresie . and hereby the popish doctrine is clearely prooued hereticall . thirdly , this error must be willfully and obstinatly mainteined ; for he must reiect admonition , and striue after conuiction : and this properly maketh an heretike . for euery one that holdeth an hereticall opinion is not an heretike : a man may by simplicitie , leuitie or rashnes , or gentlenes of nature be drawne into such an opinion : but if admonished of his error he contend not , but is readie to yeeld vp himselfe to the perswasion of truth , he is no heretike . for these three things make vp an heretike . . error . . conuiction . . obstinacie or weddednes to his opinion . hence first note by the way , what an heauie thing we charge him with , whom we brand with the title of an heretike : for we charge him to be one who resteth not in the wholsome word , but maintaineth such an error as hath turned him off his foundation : one that contemneth the iudgement of the church , despiseth wholsome admonitions : continueth in his damnable opinion against the light of his minde , against the check and accusation of his conscience ; and beeing condemned of himselfe , heapeth vp sinne vpon sinne : all which censure if we shall hastily passe , we shall hardly auoid rash iudgement : for if euery error in diuinitie presently made an heretike , the apostles themselues had beene no other then heretiks , who at first were so erronious and ignorant in many things of the greatest moment in religion . what a false witnesse then , hath that apostate church of rome passed against ours , and all the reformed churches ; whose teachers in all their sermons and writings stile vs by no other name then heretikes ? whereas they cannot shew wherein they haue conuinced vs to haue departed from the catholike and apostolike faith : and much lesse that we haue with pertinacie , and against our owne consciences maintained any falsehood . indeed if our rule be their canon law ( which iudgeth him an heretike who speaketh against the romish church , or obeyeth not whatsoeuer the pope decreeth ) we cannot auoid that name . or if we should teach ( as they doe , and that after conuiction ) that the saints in heauen are mediators by their merit and prayer : that prayer is to be made to saints and dead men ; that we can be iustified by the merit of our workes , by fasting , prayer , pilgrimage , or any such obseruance ; that concupisence is no sinne in the regenerate , that a man can perfectly fulfill the law : that saint dominike performed more miracles then christ , and all his apostles , and was farre greater then iohn baptist : we could not auoid but be heretikes indeed : because these and a number such are contradictory to the canon of the scriptures , reuerse the foundation of religion , and yet are obstinatly defended by them . and further , let men see hence how inconsideratly they cast the names of old heretiques to the blemishing of the liues and waies of many godly and worthy men : as when christian and religious men are tearmed by the name of puritans , an auncient sect of heretikes , with whom these haue but small acquaintance . the like may we say of that reproachfull title of scismatikes , who quickly degenerate into heretikes , who rent the coate of christ , and make division in the church : sometimes for some opinion , but more vsually about some orderly rites and ceremonies in the church . now then to challenge men of scisme : . the church must be prooued to agree , and to haue the vnitie of truth both for doctrine and rites . . men must be conuinced by the word , that the doctrine is the wholsome word , and the rites and ceremonies are edifying , orderly , inoffensiue , and not superstitious . obiect . but some are so peeuish they will neuer be conuinced and satisfied . answ. the reason hereof seemes to be , because the church is sometimes a partie in such a question ; and therefore it were wisedome to bring vpon such parties the iudgement of other reformed churches , to make vp such a conuiction . and then when all such good meanes are vsed , if men separate from the church , let them lie iustly vnder the reproach of their sin . but farre be it , that euery one who carrieth a diuerse iudgement concerning some rites in the church wherein he liues , should presently become a scismatike ; for such a one may still cleaue in heart , in affection , and in personall presence vnto the church , and be farre from interrupting the vnitie of the church . yea farre be it that euery departure from those that call themselues the church , yea in maine points of doctrine , should be scisme . were elias , and elizeus scismatikes , because they departed from ieroboams worship ? were our sauiour christ and his apostles scismatikes in departing from the doctrines of the pharisies and saduces ? no , it was ieroboam ; it was the preists and pharisies ( who pretended themselues to be the church ) departing from the truth , and so from the true vnitie , that were the authors of scisme herein . and so for rites , how can we stoppe a papists mouth , if we shall say that those men who depart from rites tending to the weakning of faith and doctrine , or offensiue and superstitious ; are presently to be ranked amongst scismatikes ? for haue not we our selues thus departed from an hundred romish ceremonies , and yet we say they are the authors of scisme therein . let this rectifie our iudgements , and keepe vs from rash censures in matters so capitall , and so difficult . if any catholike spirit will still reproach vs as scismatikes ; surely we will reioyce herein , that we are not of them , whose canon hath taught vs , that if christ and his apostles would not subscribe to all their decrees , they should escape no other tearmes but be reputed scismatikes at the least , if not burnt for heretikes . secondly , note that there haue bin , and shall be to the end heresies in the church . christ was no sooner ascended , but that blessed doctrine of his ( euen while the apostles yet liued ) was oppugned by heretikes : which seemeth to be the ground of this precept . nay no sooner was there a church , but heresie the disease and corruption of it , beganne to discouer it self ; and truth ga●e only the start , & was before heresie ; yea the ●a●es came vp with the good seed in the feild of the lord. the reasons of this doctrine are , first , so long as the causes of heresie remaine , it selfe must needs continue : but the causes shall be and euer haue bin in the church ; and these are ignorance of god , pride of heart , selfe conceit ; ouerweening of gifts , want of loue to christ and his truth ; satans mallice , ambition , couetousnesse , flattery and many moe : in a word , so long as there is a mixture between good and badde , there will be a fight between them . secondly , the lord in his prouidence suffereth false prophets and heretikes to rise vp among his people , to prooue & try them , whether they will cleaue vnto him or no : deut. . . they are the lords fanne brought into his floa●e , to separate betweene the faithfull and vnfaithfull : whereby the wicked fall off , as beeing thrust away from the lord , vers . . and the godly , who are by satan and his instruments accused to be hypocrites , are manifested ●ound at the heart , and faithfull to the ende . so the apostle , . cor. . . there must be heresies , that those who are approoued of god , may be knowne : he saith not it is possible , but necessarie that heresies be , as fire to trie and purge the gold . thirdly , the lord in his iustice punisheth by such the contempt of his truth , and the careles and vnaffected intertainement of his word . for iustly are men who will not receiue the truth in the loue of it , giuen ouer to strong delusions in the beleeuing of lies : if christ and his gospel cannot be receiued , antichrist ( when he commeth with all lying wonders , and preuailing errors ) shall . if the truth in michas mouth be contemned , . false prophets shall preuaile with their lie . so haue we seene that where a faithfull pastor hath beene lightly set by , the lord hath one way or other remooued him , and after his departure sent in some grieuous wolfe or other , that hath not spared the flocke . fourthly , the wisdome of god permitteth it : for although it seeme to poison vtterly & destroy the truth ; yet indeede he turneth it to the clearing and confirming of it , it beeing an occasion that the truth is further sifted into ; that as sparkles issue out of the striking of two flints together , so the truth discussed and disputed , becommeth more lightsome , and more victorious : yea the gold commeth no brighter out of the fire , then the truth out of the triall of opposition and contradiction . vse . . whensoeuer sathan according to his accustomed mallice against sinceritie , stirreth vp any troubles to stay the course of the gospel , to obscure the shining brightnesse of gods glorie , and to bring confusion into the most wise orders , and ordinances of god , then the lord so ouerruleth the matter , as that he alwaies bringeth light out of darkenes glorifieth himselfe , purgeth his floare , prooueth his people , quickneth their zeale , and traineth them in humilitie and obedience . let vs not then be discouraged , if our eyes see many trials , and in them many fall off , if we see the truth oppugned , doctrines of libertie broached , backed , and zealously maintained : for surely , although the lord herein may iustly correct our manifest contempt of the truth , yet can he not , nor will forget his owne glorie . . we ought to be so farre from troubling or hindring , as that wee must affect , pray for , and to our power procure the peace of ierusalem : yea so farre herein to straine our selues , as that onely peace and truth may abide vndiuorsed . but well saith one , that hee who hath magnified his truth aboue all things , psalm . . . hath also aduanced it aboue peace . . vse meanes to avoide heresie , and keepe out of the degrees of such a distastfull fruit of the flesh , gal. . . the cheife of these meanes are , . to lay thy ground in humilitie , which onely cu●●eth off contention , the eldest daughter of pride , and hath the promise to be taught in the way . . to be diligent in the hearing and reading , but especially in obeying the word ; for this is the readie way to attaine and containe thy selfe within the bounds of truth , ioh. . . if any man will doe his will , he shall know whether the doctrine be of god , and whether i speake of my selfe . and whosoeuer embraceth the counsell and wisedome of the word , he walketh safely , and his foote shall not stumble , prou. . . . where note , with what conscience any papist dare say , that the scriptures are the causes of heretikes . thirdly , to growe vp in the affecting and loue to the truth : for so shalt thou growe in the hatred of falshood , psal. . . dauid had neuer come to such an hatred of vaine inventions if it had not beene for his singular loue vnto the lawe . fourthly , beware of hereticall bookes and companie : for thou canst hardly get good out of the former ; and as hardly doe good vnto the latter ; but most easily receiue harme from either ; both of them beeing leauen and infectious . the like may be said of sticking vnto philosophie in matters of faith : for euen this will easily breede an heretike . fiftly , content thy selfe with thy estate and portion , be it more or lesse , couetousnesse and ambition haue throwne downe a great number of the starres of heauen , from their former shine , and beene the seedes of most heresies , as in ecclesiasticall storie appeareth : yea in our dayes not a fewe haue growne into dislike of their estate ; who in hope of better preferment , haue betaken themselues vnto the heresie of poperie , and therewith haue drunke in all manner of deadly poysons ; that treasons , parricides , murders of kings , blowing vp of whole states , with all such desperate attempts , are most resolutely vndertaken , and as vnnaturally acted by them . now hauing cleared the first point who are heretikes , we come to the second , namely , how titus must carrie himselfe towards them : and that is , he must after once or twise admonition reiect them . now because admonition is first in nature and order of proceeding , though it be not so in the placing of the words , we will consider of it somewhat in the first place . and first it will be demanded what kinde of admonition this is , i answer , that this is not meant of that priuate admonition , whereunto both priuate christians and the minister as a christian are bound towards those that erre , and are knowne so to doe ; but of that publike admonition in the face of the church , which is a seruant and maketh way to the publike censure of excommunication . for it maketh way to the churches reiection of such a one , as the next verse sheweth incurable , both because he is cast off the foundation , as also is condemned of his owne conscience . further , this admonition must be once or twise , namely , when the pastor hath priuately conferred with him for the conviction of his conscience , and admonished him to the reuoking of his wicked error : if now he still stand out , then generall warning is to be giuen two seuerall sabbaths , of such an offender in the congregation , not yet naming the person , or cause in particular , but threatening the sentence of excommunication , vnlesse the delinquent come in in the meane time , and yeelde himselfe vnto the truth . and thus shall he see that all gentle and good meanes are vsed with him , before the church descend to such a grieuous censure . obiect . but christ requireth three admonitions , matth. . . why doth the apostle vrge but two : yea paul himselfe admonished the the curch of the corinths three times , . cor. . . this is the third time . answ. those places speake of the processe of priuate persons in priuate offences , which goeth before the publike notice and proceeding of the church . . paul dealeth by epistle in a louing and fatherly manner , and prescribeth not to the church how to proceede in their publike censures . . in such questions of fact , for the manner of processe , much is left to the wisedome and iudgement of the church ; which may so proceede as may make most for the good of the partie ; and may vse two or three admonitions at their discretion : but so as admonitions must not be multiplied ( as we say ) toties quoties , nether on the other hand must be vnder the number of two , for two must be the least . doct. hence we learne that euen heretikes and enemies to the church , must be tenderly and louingly dealt withall , so long as there is any hope that they may be gained and wonne . neither must they be seuerely or suddenly proceeded against by the church , but vpon due warning and threatning . for herein , . the church beeing the daughter of god , shall resemble god himselfe ; who still admonisheth before he strike . . the commandement is , that those that are spirituall must euer labour to restore offenders by the spirit of meekenes : and neuer to remooue till all meanes of restoring haue beene assayed : so that seueritie at first in those that are spirituall were meere crueltie . . this softnesse in the proceeding of the church , bewrayeth her loue of the partie , maketh his sinne better knowne vnto him ; letteth him see the danger of it : and if all this be scorned and contemned , it heapeth coales vpon his head , and maketh the ensuing censure more iust and heauie . . hereto ioyne the examples of paul , who turneth not to seueritie till gentlenesse doe no good ; nor vseth the rodde , so long as the spirit of meekenesse can preuaile : yea of our lord iesus , who pronounced not his woe against corazin and bethsaida , till other great meanes vsed with them were reiected by them . vse . . hence may wee gather the meaning of sundrie places in the scripture : as rom. . . brethren , i beseech you marke them diligently which cause divisions and offences among you , and avoide them : . io● . . if any come and bring not this doctrine , receiue him not : these and such like places must be vnderstood by this our text , namely , after admonition , and good meanes vsed for their reclaiming , they must be avoided and reiected , and not before . . if heretikes must be thus dealt with , how much moree are we to deale louingly with brethren , who fall not wilfully , but of frailtie ? how carefull should we be to set them in ioynt againe tenderly ; couering the bitter pill of reproofe with sugred perswasion ? how should the spirit of moses coole and moderate the spirit of elias towards brethren ? surely here must be louing admonition , not once not twice , but so often as they offend , so as it be not with contempt and scorne of religion and discipline . reiect him ] there is a twofold reiecting of a man ; the one more priuate , whereby euery christian is bound to forbeare the familiar conuersing with such as are openly wicked & scandalous in doctrine or life : but especially the minister or pastor , whose life is more remarkeable and exemplarie must be more carefull to avoide the companie of such . and this is by some thought to be here meant , as if they advised titus , that when in his course he should meete with such a person , who after admonition and good meanes of reclaiming him , should still adde pertinacie to error ; he should thenceforth leaue such a one to himselfe : neither familiarly conversing with such , least he should occasion others also so to doe : nor yet to neglect the church in striuing against the streame with such a one : for all that labour were but lost ; which were it taken against weaknes and ignorance , it were hopefull ; but beeing against malice and obstinacie , is desperate ; and therefore avoide him , make not nor meddle with him , let him alone to gods iudgement ; what hope is there in washing an ethiopian ? to build one that is cast from his foundation , were to hang an house in the aire ; and therefore vnlesse thou canst hope that he who will not yeelde vnto the voice of the prophets and apostles , will yeelde to thy priuate perswasion , meddle not at all with him . but as i noted in the former point , there is more included in the precept ; which is to be extended to a more publike reiection of an incurable person who will receiue no good ; but is likely to do much harme in the church by infection if he be suffered . and this the word noteth , which properly signifieth to be drawne out of a citie as an outcast : and translated to the church to betoken the casting out of a man by excommunication ; or a cutting him off from the societie of the church . and whereas there are two degrees of excommunication ; the former separating from all brotherly societie with the members of the church : and the latter cutting off from the bodie of christ : which is nothing else but that fearefull anathema , and curse pronounced by the church against him , who is discerned to haue sinned against the holy ghost . the former of these two is here meant , called of old , a thrusting out of the synagogue ; and is a casting out of an obstinate sinner out of the companie and communion of beleeuers , who are the members of christ : and this is the censure which heretikes are liable vnto . quest. who must avoide them ? ans. the whole church , but especially the pastors , least their remisnesse or familiaritie with such make the people more bold with them : for it is meete that the whole church should haue knowledge , approbation , and consent in that which concerneth the whole . quest. but how farre must they be avoided ? answ. our sauiour sheweth in generall , matth. . . when he commandeth vs to account such as will not heare the admonition of the church , as publicans who were known by the name of sinners and wicked men , luk. . . or as samaritanes , with whom the iewes meddled not , ioh. . . and the reason was because they were heretikes . king. . . vnto this day they doe after the olde manner they neither feare god , nor doe after their ordinances , nor after their customes , nor after the lawe , nor after the commandement which the lord commanded . the apostles more especially in sundrie particulars expresse the nature of this censure , . thess. . . withdrawe your selues from euery one — . cor. . with such eate not : . ioh. . receiue not such into house , nor bid him good speede . in which places although it seeme , that such persons are to be vtterly cast out of euerie christians affection ; as those who are iustly to be hated and reiected , and to whom common humanity seemeth not to be due from christians ; yet must we obserue herein sundrie cautions , if rightly we will conceiue of it . for . this censure infringeth not any of the bonds of ciuill right and societie ; but that an excommunicate magistrate remaineth a magistrate still , and must of all christians be so acknowledged , and all such offices performed him as are due to a magistrate . thus ambrose obeyed theodosius whom and when himselfe had excommunicated : yea christ himselfe and his apostles willingly obeyed the heathenish and persecuting emperours . this censure then may make them as heathens , and no christians ; but not as no magistrates . . an excommunicate person is not loosed from the bond of common humanitie ; but euery thing must be ministred vnto such a one , as is necessarie for the preseruing of his life : rom. . . if thine enemie hunger , giue him meate , and if he thirst , giue him drinke . hence is it lawfull to sell him commodities , and consequently to buy of him , and bargaine with him : and if he be before a partner with vs in any ciuill businesse , as in matter of inheritance , trust , or commoditie , we are not by this censure loosed from that fellowship , which is no nearer then we may and do contract with verie strangers . i say not now we may contract familiarity with him as a freind , but fellowship as being a man of our own mold . obiect . . iob. . bid him not good speede , which is the least curtesie we can shew any man : and , . cor. . . paul wisheth the corinths not to mingle themselues with fornicators . answ. in the former place it is no part of the apostles meaning , that christians should shew themselues any way vnciuill or inhumane , whose carriage must be such towards offenders as may winne them , rather then set them further off : but would not haue them so courteously to salute such a one as a familiar or freind , but rather as a stranger , least they should seeme any way to giue the least approbation vnto their errour . the latter place is to be vnderstood of priuate and familiar contracts also in freindly societie , which such open sinners are to be debarred of , least they be made more obstinate in their sinne : and thus in the verses following the apostle expoundeth himselfe , with such a one eate not . and if we should stretch the place to more necessarie publicke contracts in bargaines ( besides many other inconueniences which we might name ) we should hereby come too neare that popish position ; that faith , promises , and oathes are not to be kept with heretikes ; who haue right to all ciuill equity from vs , for although they remaine not brethren , yet remaine they citizens . . this censure looseth not the bands of naturall right ; but such as are of the family in consanguinitie or affinitie must performe all duties to such a one , which such a relation hath made his due . the husband to the wife , and the wife to the husband : the child to the father , and the father to the child ; the seruant to the master , and the master to the seruant : the kinsman to the kinsman : nay in these nearer societies , euen that entire familiaritie , which the auncient ascribed to the identity of three things , namely the house , the bedde , and the table , must not be denied of those from whom it was due before this censure : for he that was a brother before , remaineth a naturall , although not a christian brother . . this censure looseth not the bands of all spirituall societie , but that notwithstanding it , we may and must . loue the excommunicate in the lord. . admonish and rebuke him . . pray for him , though not with him . . vpon his repentance , receiue him like a brother as before . quest. . wherein then standeth this separation ? answ. . from all those spirituall good things which the lord communicateth in the church , as the word , sacraments , prayer ; for these are holy things , and the priuiledges of the faithfull , out of whose societie the other beeing cast out , they are as swine , to whom such holy things may not be cast , and as dogges , to whom the childrens bread belongeth not . obiect . but if you shut them from the word , you barre them from the meanes of their repentance . answ. both the word , and the nature of the censure shutteth them out of the congregation of gods people , and the practise of the auncient church , which suffered them not to enter within the doors , of the church . the iews permitted not the publicans in their sinagogues , but accounted them as heathen ; neither would ambrose suffer theodosius the emperour while he was excommunicate , to enter into the church of milleyne . but that now such persons are admitted to heare the word , it is by an indulgence of the church , which i will not now stand to examine . . from familiar conuerse in the outward life , so farre as necessarily we are not bound vnto them : as in the examples of the primitiue church i could be plentifull , both in teachers and in beleeuing christians . famous is the practise of iohn the evangelist towards cerinthus when he found him in the bath , and of polycarp towards the heretike marcion ; who as irenaeus testifieth , would flie from the place where the heretike stood or sate , as fast as he could , least he should here any heretical speaches . now the reasons why we are thus to auoid the excommunicate , are these . . that the offender may be brought to soundnesse of repentance ; for whatsoeuer power is giuen to the pastors and churches , is giuen to edification and not for destruction , . cor. . . and therefore such an offender must , . haue his conscience terrified , by beeing deliuered vnto satan : that is , cast out of the church : out of which satan ruleth , and setteth vp his throne . . another end in regard of the partie , is to shame him , both by the publike rebuke of the church in proceeding against him ; as also the auoiding of him as one of another societie : . thess. . . withdraw your selues — that he may be ashamed . . to worke sorrow in him for his sinne , for the destruction of his flesh , and fleshly corruption , which is the ground of true repentance : see . cor. . . . to effect a desire to be reconciled first vnto god , and then vnto the church , against which he hath offended . and thus , . his spirit shall be saued in the day of the lord. . there are other reasons in regard of the church . first in generall , that it heare not ill , as a maintayner of vile persons : and much lesse as if it selfe were a sinke or stie of filthy swine ; who professe themselues washed by the iustification of christ , and the sanctification of the spirit . the apostle paul aymeth at this , . cor. . . it is certainely heard that there is fornication among you : and maketh this bad report the first ground of their proceeding against the incestuous person , as though he had said , these things ought not to be heard amongst you : no not once named among christians . secondly , in respect of the speciall members . . that they may be safe from the infection of such open and obstinate wicked ones : which is also the apostles reason , . cor. . . a little leaven , sowreth the whole lumpe : a little sparkle kindleth an vnquencheable flame : a little pitch defileth the whole man , yea their verie word , ( and much more their conuersation ) creepeth and corrupteth as a gangreene . worthy is it here worth our remembring , how when the emperour theodosius senior was desirous to conferre with eunomius the arrian bishop ; his wife placilla the empresse very earnestly disswaded him , least he beeing peruerted by his speaches , should beginne to like of his heresie . . least partaking with his sinne , he should also partake of his punishment ; as all israel did for achan : one rotten membe● not cut off endangereth the whole bodie , and threatneth perill to the whole . the iniunction of moses hath here place , depart from the tents of these wicked men , and touch nothing of theirs , least yee perrish in all their sinnes . . for examples sake , least any of the rest grow to the like boldnesse , and obstinacie in sinne ; but rather by such separation be terrified therefrom : . tim. . . them that sinne openly , rebuke openly , that the rest also may feare . all which ends beeing so necessarie , as by the scriptures they appeare to be , we see what a maime it is in any church , when this rod is either not vsed , or not aright . quest. but whether may priuate christians auoid an open notorious sinner , before the church haue reiected him ? or what must we doe while the church winketh , and will not doe her dutie in casting them out ? answ. we may and ought to auoid the familiar societie of scorners , and open wicked men for the former reasons , euen before the church haue cast them out : but not as excommunicate persons , or members cut off ; that we abstaine from the word and sacraments because of such , vntill the church haue cast them out : for else a way is easily beaten and paued to scisme and rash separation . and if the church do not ( as she ought ) cut off such rotten members ; yet is no doore opened to personall excommunication , seeing this censure is the common action of the whole church , and not of any priuate person , or persons . we must then beare them as we doe festered members with paine , and sorrow , yea and complaints to such as can helpe vs : but not breake our patience for that which our selues cannot , and others will not cure for vs. and thus ( as one very well answereth the like case ) shall we be blessed euen in hungring and thirsting after righteousnesse ; and the sinne shall not lie at our doores , but where it is committed , and abetted . quest. but it seemeth if heretikes must onely be avoided , that it is not lawfull to put them to death . answ. this beeing a matter of fact , is most properly belonging to the ciuil magistrate : who wisely considering both of the qualitie of the person offending ; as if he be a leader , a seducer , or wilfull in his error ; as also of the degree of his offence and error , as if it be a direct ouerthrowe of the foundation , or an high blasphemie , or such as may turne to the ouerthrowe of pure religion established , or the disturbance of publike peace , or otherwise according to the nature of the fact , may and ought to proceede to a proportionall degree of punishment : whether by mulcts , or imprisonment , or banishment , yea in the extremitie of euill , to the extreame remedie , euen of death it selfe : for there is no remedie but if a soare prooue a gangreene it must be cut off . true it is , that the charitie of the church must aime at the cutting off of errors , rather then mens persons . but if the nature of the error so require , euen the last punishment by death , as it is in the hand of the magistrate , so will it be most iust and proportionall . that it is in the power of the magistrate to cut off incurable and invincible heretiks is cleare : . by precept , deut. . . of slaying the false prophet : and deut. . . of stoning the idolater . . by example : of moses , exod. . . slaying . of the leuites for the idolatrie of the calfe : of helias , . kin. . . who slewe . of baals priests when there was no magistrate to do it : so of iosias , . king. . . of iehu , . king. . . yea wicked nebuchadnezzar made a decree , that whosoeuer blasphemed daniels god should die the death . the same might easily be prooued out of imperiall constitutions and iudgements of fathers and councels . now that this is the fittest punishment for some heretikes , we may gather by the instance of arrius , whom constantine the great banished indeed : but how much better had it beene for the world , if he had taken such a monster from the face of the earth ? how much better had that sparkle beene with himselfe extinct , before it had come to set the whole world on fire ? and if he that reuileth his prince deserueth death as a traitor , how much more he that blasphemeth the name of god , or any part of his truth . obiect . but christ biddeth vs beware of false prophets , but not to slay them , yea wisheth to suffer both to growe together till the haruest . and paul neuer giueth other commandement concerning them then to avoid them , and withdrawe our selues from them . and musculus expounding the place , in . cor. . concerning the incestuous person , hath these words , he commaundeth not to kill him , but to remooue him from among them . answ. . some such places are such precepts as are di●ected vnto the churches , whose weapons are spirituall , and hath no such power of life and death ouer the bodie or outward man. . some other institute and informe the pastors of the churches how to carrie themselues towards such offenders as this in hand , and the like to timothie , but intend not to speake any thing of the magistrates dutie . so bullinger affirmeth that here paul enformeth titus , and not sergius paulus , how to carrie himselfe towards an incurable and desperate heretike . . these precepts were deliuered when there was no christian magistrate to performe the dutie , and therefore the chuches were more carefully vrged vnto theirs . . they must all be vnderstood with respect , . of the qualitie of the persons and offences which must be distinguished . . of the church , as whether such tares can be plucked vp without apparant hurt of the church ; for else they must be let stand ; and so must that place be meant , least ye also plucke vp the good wheat : and this is agreeable also to the doctrine of the auncient ; who aduised rather to tollerate some lesser euill , then that a greater good should be hindered , or a greater euill occasioned . vse . . seeing excommunication is such a grieuous censure , it is not to be inflicted rashly , or for trif●les ; but delibe●ately in matters of waight and much moment ; yea heauily , and not without inward griefe , that the church is vrged to such seueritie . for , . if it be a greiuous thing to be disfraunchized and cast out of a wel ordered common wealth ; how much more to be cast out of the church & the commonwealth of israel . which made some of minde , that this censure is not to be vsed but in such cases as wherein the iewish lawe condemned to the death : the which strictnes ( in that it may seeme to confound the iewish iudiciall lawe , with euangelicall discipline ) howsoeuer i will not maintaine ; yet surely as musculus well noteth , i thinke it ought not to be vsed but in such cases as more expressely shut out of the kingdome of heauen , and such as the apostle mentioneth , . cor. . because it is a declaration of that which is by god done in heauen , who for a non apparance , or not paiment of a trifling fee thrusteth not out of heauen . secondly , it must be vsed as a last and desperate remedy ; euen as the surgeon trieth all gentle meanes before launcing , seating , or cutting off . thirdly , it must be done with griefe and sorrowe of the whole church , euen as a member in the bodie cannot be cut off without extreame paine to the whole . this is a fitter affection then anger , couetousnesse , or any other such sordid and base selfe seeking in dispensing the iudgements of the lord. fourthly , it must be done verie sparingly in wisedome and moderation ; whereof we haue a notable patterne in the church of geneva , wherein such was the power of the word , and wisedome of the pastors in restoring offenders by the spirit of meekenesse ; that in the space of whole tenne yeares ( as m. beza himselfe confesseth ) onely two persons were stricken with this censure . now of the fearefull abuse of this censure ; whereby it is daily turned into an idle scarecrow , sold and bought at a vile price , i neede not speake any thing , seeing the thing it selfe speaketh so loud : would god it were as well reformed , as it is by a number of the godly learned discouered . vse . . if heretikes must be avoided then it followeth , that protestants ought to avoid all communion and mixture with hereticall churches & persons : & namely with that hereticall & apostaticall church of rome and the members of it . to prooue it an hereticall synagogue i shall not neede to spend time after those two famous lights , our learned d. whitakers , and reynolds : the former of whome hath prooued that the present church of rome is no particular church , but hereticall , and ouerturning the foundation and grounds of faith , as by eighteene seuerall points he instanceth , and concludeth that whosoeuer would be saued , must necessarily forsake her as an antichristian and satanicall synagogue . the other in his fifth thesis of his learned booke defendeth , that the romane church is neither catholike , nor a sound member of the catholike church : in explaining the tearmes whereof , he saith that the newe romane church is tainted with a gangrene of most pestilent heresies , which euerie way spreadeth further and further , and subverteth the faith of verie many : and concludeth , that no otherwise then the contagion of the most mortall diseases , as the plague or leprosie or such like , euen so the infection of poperie is as diligently to be shunned of all the faithfull . this truth out of the mouthes of such two worthy witnesses we may the better beleeue , not onely for the strength of arguments they haue vsed , as yet vngainesaied by any aduersarie ; but also in that we haue some of her owne children confessing her the mother of all heresies . i will not light a candle to the sunne in the former point , but briefly shewe wherein especially they are to be avoided ; and that for more perspicuitie in two questions . quest. the former , whether popish religion may be tollerated in a countrie professing the truth of christian doctrine , as ours by gods blessing doth ? i answer , no , if by any lawfull meanes it may be banished . for beeing an heresie which . disannulleth the death of christ. . abolisheth the humane nature of christ. . destroyeth the substance of the sacraments . . taketh away the solace of the elect of god. . the honour of the sonne of god sitting at his fathers right hand . . almost all religion , ( all these beeing the expresse words of d. reynolds , and prooued in that thesis ) it followeth that it may not be suffered in a countrie which can abolish and cast it out . for , . euery worship must be sutable to him that is worshipped . if he be diuine , so must it : if he be ciuill it must also be ciuill : if he be simple , pure , without mixture , so must that worship which is or can be acceptable vnto him . . we know out of the word that samaritane worship ( when men will feare god but worship him according to the rites of the countrie ; . king. . vlt. ) was euer hatefull to god ; who will not haue his feild of the church sowne with diuerse seeds , nor plowed with an oxe and an asse . the iewes meddle not with the samaritans , but must hate the workes of the nicolaitans . and indeed to halt between two , to be neither gods nor baals is to be of no religion at all ▪ and the church of laodicea sheweth that the lord can neuer digest two contraries neuer so well mixed or wisely tempered in matter of religion . . the approbation and blessing of god on those kings , gouernments , and churches , who went through-stitch in pulling downe all the high places : as dauid , salomon , hezekiah . but memorable was the worthy act of iosia , who made a couenant before the lord , and called all the inhabitants of ierusalem , the preists , levites , and all the people from the smallest to the greatest , and caused them all to stand to it . see . chro. . . ad sin . but whereas others , otherwise good kings , are reprooued and blemished , because either they left the high places standing , and proceeded not to a through reformation ; as as● ▪ ● . kin. . . or if they did fully reforme their countrie , yet that they did not so zealously hate idolatrie , but that they would enter into league and affinitie with idolaters : as iehoshaphat asas sonne , who lifted vp his heart vnto the waies of the lord , and took away the high mountains and groaues out of iudah . but yet iehu is sent to reprooue him for his societie with wicked ahab , saying , wouldst thou helpe the wicked , and loue them that hate the lord ? a worthy commendation was it of the angel of the church of ephesus , that he could not beare them which were euill , rev. . . . consider the danger and hurt in tolerating heresie in these particulars . . it is a breach of gods commandement , deut. . . there shall not be among you , man , woman , nor family , nor tribe , which shall turne his heart from the lord , to goe serue the gods of these nations : there shall not be among you any roote that bringeth forth gall and wormwood . . this mixture layeth open to gods revenging hand , and is called by no lesse title then rebellion , iosh. . . . there is most apparant danger of infection ; for heresie is called in the scripture leauen , and a gangreene : and here also consider the weaknesse of flesh , which is as readie to be plucked away with euery error of the wicked , as the most drie tinder is to receiue the sparkle of fire cast into it . hence also are idolaters called stumbling blockes , snares , thornes , whippes , and destruction : see iosh. . . . this mixture in religion threatneth ruine vnto church and commonwealth ; it hindreth or corrupteth publicke iustice by partiallitie , or too rough and exasperate proceeding : it causeth distraction of affections , and prepareth to tumults and massacres , as the experience of many ages hath taught . a kingdome or church deuided against it selfe cannot stand . which ieroboam well conceiuing , that he might bring the people to vnitie in religion , set vp two calues , one in dan , and the other in bethel . how both iewes and gentiles wickedly resisted christ and his apostles , vpon this same ground that two diuerse religions were vnsafe in one countrie , and long could not continue , but the one would eate vp the other , the historie of the gospel , and the acts of the apostles euidently shew . from whom we may frame a good argument , that if they were so vigilant to keepe out whatsoeuer might disturbe their errour ; how much more carefully should the truth be preserued in the puritie of it , of all such as haue any care of the continuance of it ? nay more , shall the mention of a toleration of our religion in rome or spaine be capitall ; and should we by connivence at their knowne idolatrie , giue them as good as a tolleration ; and so strengthen their hopes for an alteration ? these reasons if i should now in particular applie vnto the romish church for the further euidence of them , i know better where to beginne then to make an end : and should dwell too long on the question , which i purposed rather to point at , then fully to handle ; as more largely out of the scriptures , fathers , and councells i easily might . but from them all as they lie , in one word may be concluded , that the toleration of poperie in a reformed country , where it may be cast out , is vtterly vnlawfull . the second question is , whether protestants may marrie with papists ? answ. for the right resoluing of this question , two things must be considered . . whether the person that now professeth poperie , will yeeld to be wonne to the embracing of true religion : which if he do , then caseth such a one to be a papist , and may be maried withall . ●hus isaac married rebecca the daughter of bethuel ; and iacob the daughters of laban , who was an idolater as appeareth , gen. . . on the same condition boaz married ruth a moabitisse woman , but who was first conuerted to the iewish religion . and thus the lord himselfe yeelded vnto the mariages with heathnish women taken in warre , but heauily after a sort , and by indulgence , but on no hand vnlesse they would first entertaine the true religion , as by those many ceremonies enioyned might more specially appeare : and by iacob we may iudge of the other patriarkes , who would not giue dinah to hemors sonne , vnlesse the whole family were circumcised . secondly , it must be considered , whether the partie be an absolute papist , or onely popishly affected in some points ; as namely , whether he or shee erre in maine and fundamentall points of faith ; or in lesse dangerous opinions . if the partie prooue tractable and erre onely in smaller points ; as suppose some superstitious obseruations of daies , meates , foolish and rash vowes , or such like , suckt in by reason of corrupt education ; although i would wish a man to make a better match for himselfe , yet i cannot condemne it as vtterly vnlawfull , neither in this question commeth such a one vnder this commandement of the apostle . but if the partie be a limbe of the pope , drinking in with greedinesse the poysoned cuppe of his heresies ; and such a one as is turned off the foundation , by holding iustification by workes , freewill to good , popish traditions of equall authoritie with scripture , and such like : here the precept holdeth . a protestant may not marrie with such a partie : the reasons are these . . the nature of marriage ( much more then of friendship ) is a communion and fellowship in diuine and humane things . now what communion can be betweene truth and falsehood ? secondly , gods example , who in the beginning ioyned not two of diuerse religions : besides , the commandement is , not to be vnequally yoked : and , to marrie alwaies in the lord , not against him . and if a christian may not by bodily coniunction become the member of an harlot , much lesse of an idolater , who goeth an whoring from god after many lovers . thirdly , marriage is called the couenant of god , both because he maketh it in heauen , and watcheth how it is entred and carried by married persons in the earth . now how can he thinke his marriage to be made by god , who hath a limbe of satan and antichrist laid by his side ? or rather that himselfe hath not wilfully profaned the name and couenant of god : as iudah did , by marrying the daughter of a strange god ? malac. . . fourthly , there is certen danger of seduction by such a partie , and therefore it is a presumptuous tempting of god , to match with ●●ch a one . and can there be a stronger reason giuen then this which is the lords owne for the strengthening of his owne prohibition ? deut. . . thou shalt not make marriages with them ; for they will cause thy sonnes to turne away from mee : and the same reason is rendred in renewing the precept , iosh. . . plentifull is the scripture in examples to this purpose : salomon to whom the lord appeared many times , fell by meanes of his outlandish wiues to idolatrie : and who thinketh himselfe wiser then he ? ioram at the instigation of his wife forsooke the lord ; he had the daughter of ahab to wife , and he did euill in the sight of the lord. but most pregnant is that example of israel , who marrying with moab , was presently ioyned to baal peor , and for this sinne were slaine in one day fowre and twentie thousand , num. . . and let him that thinketh himselfe to stand on the surest ground , consider whether his disposition be not such , as standeth in neede of such a companion , as may rather further him in pietie , then any way alienate him from the wayes of god. fifthly , ordinarily the lord followeth such matches with visible plagues : sometimes without the family , sometimes within : according to that threatning by his prophet , that he wil cut off master and seruant that shall doe this . a publicke execution hereof we see in the flood , which for this sinne drowned the olde world , gen. . . and ezra confesseth with weeping , mourning , and ren●ing his haire , that for this sinne especially ( master and seruant ) we , our kings , and our priests haue beene deliuered into the hands of the kings of the lands , vnto the sword , into captiuitie , into spoile , and into confusion of face . and within the family by gods iustice it often commeth to passe , that the wiues of esau , the daughters of heth , were not more grieuous to iacob and rebecca , then the persons so vnequally yoked are betweene themselues . sixtly , such persons as thus contract themselues bewray , . that they more regard other vaine things , as wealth , beautie , friends , then the feare of god , and practise of pietie ; which onely hath the promise of prosperitie . . that they want that godly affection which delighteth in the godly , and abhorreth the familiar conuerse ( and much more mariage societie ) with the wicked : and proclaime to all men ( howsoeuer they would seeme to be ) what indeed they are . . that they are destitute of godly zeale , which professeth hatred to idolaters and idolatrie : yea of all other most hateth that sinne , and the appearance of it , as the lord himselfe doth . . that they want wise consideration , and due respect of themselues , in not caring to whome they become one ; what a griefe and burden is it to think , that the husband or wife is as yet the child of the deuill ? & that i am a member of this person who is not a member of christ ? . the church of god is little beholding vnto them , for bringing in an idolater among them , and so polluting the bodie of christ , and blemishing the congregation of god , among whom such a thing should not once be named , as becommeth the holy and vndefiled spouse of christ. . if that be true which our church affirmeth , that vsually spirituall and carnall fornication goe together ; let him blame himselfe , who finding vnfaithfulnes in the couenant of marriage , did not duely consider whether euer that partie would be true to him , who playeth false with god : or whether the faithfulnesse and loue to god should be the breeder and nurse of true loue and faithfulnesse to himselfe . obiect . but all this while you compare the papists with the heathen or cananites , betweene whom there is no comparison . answ. the popish idolatrie is as grosse as euer was any : for they worship the wodden crosse , and peices of bread with religious worship : and why is rome called egypt , sodome , babylon , but because it is a source into which all heathenish idolatrie runneth : and why is it called an hibitation of deuils ? if any thing can be spoken worse of any heathenish idolatrie , it shall not be the worst . . our danger is more from them , then any or all the heathen . . the endes of avoiding them are the same with any other heretike , namely , to preuent infection and seduction . obiect . but the papist professeth the same faith with vs. answ. in word he doth , but in deed he renounceth the whole foundation of religion , and this is a more reall deniall . obiect . but so doe many hypocriticall protestants , and yet you dare not say but we may match with them . answ. many there are who ( as we haue heard ) professe they knowe god , but in their deeds denie him , but this is not that which is in our question ; which is of diuersitie in religion , and not of infidelitie or hypocrisie where the same religion is professed : the former is a barre of marriage , but not the latter . obiect . but then you will say , that such marriages made , ought to be dissolued● i answer , . that marriage is an externall thing and properly hindereth not faith and saluation of it selfe : and . that it is not against christianitie to keepe contracts made with turks and heathen . . besides in the apostles dayes , the faithfull beeing married to an infidell , he was not to put her away , . cor. . . if she would abide with him . but as m. zanchius after he had learnedly discussed this question , and propounded reasons out of the scriptures , fathers , councels , and ciuill lawe , that such mariages ought to be disanulled , yet doubtfully leaueth it to the iudgement of the church : so will not i be too bold in defining this great question . vers. . knowing that he that is such , is peruerted , and sinneth , beeing damned of his owne selfe . hauing in the former verse , shewed both the persons to be proceeded against , ( called heretikes ) and the manner of proceeding against them ; namely , after once or twice admonition to auoid them ; now in this verse our apostle discendeth to giue some reasons of this seueritie ; which are two in number . first , he is such a one as is subuerted or turned off the foundation . secondly , he wittingly and willingly , spurneth against the knowne truth , sparkling , and shining in his conscience , and therefore is remedilesse and desperatly incurable . for the former . by beeing peruerted , or turned off the foundation , is not to be meant any falling off from the foundation of gods election , which abideth so sure , as that not any one of gods elect shall euer fall away , as hymencus and philetus did : but a falling off from some fundamentall points of christian religion , held and maintained by the church , whereof this partie yet seemeth a member . as for example : the maine foundation aymed at in the writings of the prophets and apostles is , to teach ; that iesus christ , god and man , is the alone and perfect sauiour of his church : and whosoeuer teacheth or holdeth any doctrine tending to ouerthrowe , either of his natures , or anie of his offices ; he is truely said to be turned off that foundation . againe , the maine grounds of all our religion , for matter either of faith or manners , are the commandements of the law , and promises of the gospel : and whosoeuer either directly , or by direct consequent ouerthroweth any of the commandements of god , or articles of our faith , he is truly said to be turned off the foundation . now this cannot euery error in religion doe . for ( to keepe our apostles allegorie , comparing the profession of religion to the building of a great house ) some errors are lesser , and as it were besides the foundation ; such as may be thought as the breaking downe of some window ; some greater as the breaking downe of some side of the house , and yet the house standeth , although much defaced . but some are such as ouerturne the whole house , and rase the verie foundations of all : such as is the doctrine of iustification by workes , which point alone putteth men quite out of their estate in christ ; and shutteth them out of the kingdome of heauen . gal. . . . whence might be obserued , how needfull a thing it is for euery one to be well grounded in points of catechisme , which is a thing most dangerously neglected by the most : and beeing so grounded , to looke well to themselues , least they be turned off from them , and so depart from the holy commandements : for thus the end of such would be far worse then the beginning . but we will come to the latter degree of this sinne . hee sinneth , beeing damned of himselfe , that is , he wilfully sinneth or addeth sinne to sinne : not only by maintaining an errour , but . against the light of the word shining in his conscience . . against the wholesome admonition of his faithfull pastor , yea and of the whole church , the voice of which he will not heare . . euen against ( besides other convictions ) that of his owne conscience ; whereby he is resolued to take part with the wickednesse of his heart , and persist an heretike in his heresie . this man if he had no other iudge , is iudged and condemned of himselfe , and sheweth that he is damned of himselfe . obiect . but there is no man so monstrous and gracelesse , that will persist in error against the light of his conscience . answ. yes ; and this commeth partly by the naturall impuritie of conscience ; which can excuse not only intentions vnwarrantable , but euen sinnes committed against the law . as in the young man , mar. . . who boasted that he ( though he had liued in the breach of all ) had kept all the commandements from his youth : and . partly by the increase of that corruption through a sencelesse numbednesse , and vnfeelingnes , which springeth from a custome of sinne : and . especially by the iust iudgement of god , who striketh them with a reprobate sence ; by withdrawing euen the very light of nature from those who would faine put it out , or deteine it in vnrighteousnesse : and by deliuering them vp to strong delusions , that they might beleeue lies , who would not embrace the truth in the loue of it . now he that is such a wilfull offender , and knowne so to be , must be auoided . but it is hard ( will some say ) to know any man thus to sinne . answ. because we speake not now of the iudgement of certaintie which is proper to god , whereby he alone can iudge of the finall estate of a man , but only of the iudgement of humane wisedome , which is giuen to the church , who iudgeth only for the present by the present fruits , it is not so hard to doe : for such a man hath beene brought to conference , to the tryall of the scriptures , to the analogie of faith , and to the admonition of the church : by which his reasons haue bin refelled , his iudgement informed , his conscience conuinced , himselfe forewarned of his danger ; but he obstinately hath refused all these good meanes , and persisteth in his error . where note , . what patience the lord vseth in his iust proceedings , euen against the worst men , whom he will not haue condemned , nor cast out of the church vpon suspicions , or surmises ; no nor presently after an open sinne is committed : but their must be a time between , wherein the church must rightly informe her selfe , that she may know the nature , and degree of the sinne , before she turne her to any censure or sentence . yea and further , the sinne beeing apparant , she must not reiect any , till all good meanes of reclaiming haue beene in vaine vsed . which may teach vs , that to heape or hasten excommunications ipso facto ; or ( as it is often ) before the partie can come to the knowledge or suspition of any such proceeding , is to swarue from the rules of the word , and those weightie reasons also vpon which they are grounded . as namely , . some offenders are curable : and what man in his wits will cut off his arme or legge so sonne as it beginneth to ake and paine him , and not rather vse meanes of surgerie and cure ? is any member in the bodie so despised ? . our selues must not be so vncharitable , as presently to dispaire of any mans conuersion : god may in time raise the most desperate sinner vnto repentance . . the meanes vsed are not lost : for if it attaine no other end , yet shall it make them more inexcusable ; the censure more iust , and the churches proceeding more equall and moderate . . adde hereunto the lords example , who neuer striketh before he haue sufficiently warned : he neuer precipitateth either sentence or execution , but first commeth downe to see , gen. . . and hearkneth and heareth , malac. . . and accordingly passeth sentence . . note , that when a sinner is knowne to sinne of obstinacie , the best way is to auoid him , and cast him out . for . labour is but lost on such a one . . he doth but tread holy things vnder his feete ; of which holy things the church is the keeper , and must be faithfull . . he sinnes not only of iudgement and reason , but of affection : and this is the reason , why verie few heretikes are conuerted , when many vnregenerate men and outragiously wicked in other kinds are ; who sinne not of affection and wilfulnesse , but of corrupt iudgement onely . . the lords example , hose . . . ephraim is ioyned to idols , let him alone , he is incurable . obiect . but if he be thus left vnto himselfe , am not i accessarie to his condemnation ; or might not i by still following him , be a meanes of his conuersion at length : and ought not i to waite still when god will giue repentance . answ. no , he so sinneth as the text saith , himselfe condemneth himselfe ; and his sinne is vpon his owne head , who wilfully and laboriously destroyeth him . . as the ordinances of god are deare vnto himselfe , so ought they to be also vnto vs , so as we may not expose them to the contempt of a scorner . . thou hast not left him till he be apparantly desperate , no otherwise then a phisician hath left a desperate patient ; whose disease is not worse then his froward disposition in refusing all meanes of health and safetie . . euen the neglect of him may ( by bringing him to enter into himselfe ) prooue a nearer way of winning him , then any familiar course or conuerse with him . . note hence also , what vse the lord maketh of a wicked conscience , euen in desperate sinners . it shall be the accuser , witnesse , and iudge to pronounce the sentence of death against his owne soule ; and so shall make way vnto the lords most righteous iudgement . iudas himselfe beeing surcharged with conscience of his sinne , read the sentence against himselfe ( there beeing no other to doe it ) saying , i haue sinned in betraying innocent blood : and then went and hanged himselfe . for this purpose the lord hath put into the soule not only a knowledge , whereby naturally euen the wicked can discerne between that which is honest , and dishonest ; yea between good and euill so farre as to make them excuseles ; but also an application of that knowledge vnto the seuerall actions of life . from which two issue two other faculties , which are the verie nature of conscience : . a testification that such an action is done or not done , yea although a man would not haue it so to testifie . . a iudgement after triall , whether it be well done or no : the fruits of which iudgement are either , ioy , peace , and glorying in things which the conscience saith are well done : or else horror in soule , as in caine : trembling in bodie , as in faelix : fearefull dreams and visions , as in baltazer : or despaire , as in iudas in the sence of sinne committed . to this agreeth that of salomon , prov. . . the light of the lord is the spirit of man , and searcheth all the bowells of the bellie : in which words mans conscience is compared to the lords lanthorne , that discouereth things to a mans selfe , which are as secret as his owne bowells . this obseruation affoardeth vs sundry speciall vses . as , vse . . it letteth vs see what an intolerable torment a wicked conscience is , euen a gibbit , and a rack set vp within the wicked to vex and torment them withall : and as a fearefull hue and crie euery where ouertaking them ; that let them runne or ride where they will , they follow themselues with a writ of apprehension ; which draggeth them will they nill they , before the face of the iudge . no sooner was adam fallen , but his conscience heard the voice of god ringing through paradise ; which made him flie from god , and hide himselfe . no sooner had cain slaine abel , but the voice of the blood filled heauen and earth , and made his countenance fall . no sooner did paul dispute of iustice , temperance , and iudgement to come , but felix trembled . and whence is that fearefull looking for of iudgement , and violent fire , which shall deuoure the aduersarie ; but from the worke of conscience , fitting the wicked for the iudgement of the great day ? what meruaile is it then , if the wicked would faine stifle and choke the noise of their conscience ? but that they cannot still doe it . which beeing so , let euery one feare to sin against the light of his conscience , and not dare to venture vpon , or foster the least sinne : for howsoeuer we may for the present thinke some sinnes light and little ; if the lord neuer so little touch the conscience ( as the time commeth apace when he will awaken it ) we shall feele euery sinne ( euen the smallest ) to lie as heauy as a mountaine vpon our soules : little do we thinke that that sinne which now we account as light as a feather , should prooue so heauy vpon our shoulders , as that our hearts shall not be able to sustaine vs from oppression vnder it . and further , howsoeuer men may thinke to carrie their sinne so close , as the eye of the kite cannot pry into it ; yet know whosoeuer thou art , that thy conscience is gods booke , take heed what thou writest in that booke : for it carrieth a light in it selfe whereby it shall be read and discouered . vse . . this further teacheth vs not to neglect the checks of conscience , nor our owne hearts reproouing vs of our wayes ; as those men who are resolued to hold on their lewde courses , let the word and spirit , yea , their owne spirits suggest what they will or can against it . for the time commeth when thou canst not set the voice of thy conscience so light : & then that conscience which hath checkt thee shall iudge thee , and that heart which hath reprooued thee , shall torment thee ; and thou shalt neuer be able to turne off the charge of it , but shalt by it be accused and conuicted to haue been a wilfull chooser of thine owne destruction . this is that which is secretly implyed in the text , that if these heretikes had listened but to the checks of their owne conscience , they had neuer runne on so farre into such an incurable condition . vse . . this consideration also teacheth vs to looke that in euerie thing we keepe good consciences before god and all men : the vse of which will be manifold . . to keepe vs from errors and heresies , and containe vs in the profession of the true faith : for let good conscience be put a way ; there must needes followe a shipwracke of faith : as is to be seen in all heretikes . hence are we counselled to make pure conscience as the coffer to keepe faith in , . tim. . . keepe faith in pure conscience : neither indeede will it be kept without : for by the iust iudgement of god punishing sinne with sinne ; it comes to passe , that corruption of iudgement and practise , of doctrine and manners goe hand in hand , and for most part vndiuorsed . . in doing any action lawfull in it self , a good conscience only maketh it good to the doer : for to doe euen the will of god against my conscience is sinne to me ; be the same in it selfe neuer so materially good . . in suffering or enduring any thing for well doing ( as not the paine but the cause maketh a martyr , so ) not the cause so much as the conscience of the sufferer worketh out his boldnesse , and peace in the middest of the combat , and giueth him securitie in his conflict ; whereas a bad conscience will betray the best cause . . in inioying any condition of this present life , a good conscience is a sweete companion : euen a drie morsel with peace of heart , is better then an house full of sacrifices with strife and warre within . in outward afflictions there is inward reioycing , for let the heart be pacified in god , it can reioyce in tribulation . the disciples can go away reioycing from the councel , that they were counted worthie , to be beaten , and suffer rebuke for christ , act. . . the martyrs can kisse the stake , embrace the fire , & sing in the midst of the flames . . yea , it doth not onely through the whole life minister ioy and comfort euen in the remembrance of death , as . tim. . . . but it followeth a man after death , when all things else forsake him ; and as a most faithfull friend it goeth with him before gods iudgement seat , and pleadeth for him at the barre of iesus christ : yea testifieth with him , and cleareth , and quite acquitteth him from the iudgment of the great day . all which beeing so , what paines and labour can be thought too much , in the getting and keeping of such a iewel which bringeth in so rich a recompence for so little labour ? and how worthily doth he forfeit all these sweet fruits of it , who will be at no costs nor paines for it ? vers. . when i shall sende artemas vnto thee , or tychicus , be diligent to come vnto mee to nicopolis : for i haue determined there to winter . our apostle hauing finished all such common precepts as respected the whole church in creta , he now passeth to some priuate businesse , which more specially respected the person of titus , and commended to his practise : and it standeth of two branches : the former touching titus his comming to paul , in this . vers . the latter touching the louing intertainement which he should shewe towards zenas , and apollos , in the next verse . concerning titus his iourney to paul , he is directed both for the time , when i shall send artemas vnto thee , or tychicus : as also for the place where , to nicopolis : with a reason rendred why he must come thither , because paul had a determination there to winter . first , titus is enioyned to come to paul , who as he had power to place or displace him at his pleasure , so he wanted not sufficient reason at this time to call him vnto him . . that he might visit paul whose affection longed to see him , and to be refreshed by him . . that he might further instruct him in the doctrine of faith , and the discipline of the church . . that he might elswhere send him to preach , and confirme some other church planted by the apostle . . as for the place nicopolis , whether titus must come : we reade of three cities called by this name ; but this was in thracia neer macedonia : and the reason added is not needlesly affixed to the apostles iniunction , but to encourage titus vnto so long a iourney ; for els he might conceiue with himselfe , that the apostles calling beeing to goe from place to place to plant churches ; he might happily misse of him there , and so loose his iourney : therefore paul telleth him , that if god let his purpose stand , he shall be sure to finde him there ; seeing he had determined there to winter . and from both the precept and reason it is plaine , that paul was not now at nicopolis , nor writ this epistle there , nor sent it thence ( howsoeuer the subscription of the epistle boldly , but heedelesly affirmeth it ) for then he would haue said , be diligent to come to me hither : and i haue determined here to winter : and not ; come to nicopolis for i haue determined there to winter : the mistaking of this adverb in the text was the cause of the erroneous subscription added by the scribe who copied out the epistle : the like whereof in sundrie other epistles is confessed both by protestants and the papists themselues . . but when must titus come : not before artemas or tychicus were sent from paul , to supply his place in creta . of artemas we reade not so much as of tychicus , who accompanied paul into asia , act. . . and by whome the apostle sent his epistles to the ephesians , . . and to the colossians , . . in both which he is called a beloued brother , a faithfull minister , and fellowe seruant in the lord : and euerie where verie respectiuely spoken of . but yet seeing he is here mentioned before tychicus , and set apart for the worke and seruice of the church by the apostle himselfe , it is certaine he was a faithfull and sufficient man : for else would not the apostle haue committed a matter of such trust and charge vnto him . doctr. out of this prouident care of the apostle for the church we learne , that it is verie dangerous and hurtfull to the church , to be left destitute of their ministers and teachers , although for a verie small time . paul had an earnest desire to see titus ; and as is likely some other speciall worke more commodious for the church to employ him in elswhere : and yet he must not come til an artemas or tychicus come in his roome to take charge of his people : he saith not , come thou to me , and i will shortly send artemas or tychicus ; but come not till i send them . well knewe the apostle , . the weakenesse of faith without continuall support ; and that if there be not watering as well as planting , whatsoeuer is best begunne will easily decay , and beeing once decayed is hardly recouered . . the subtiltie of satan , together with his malice , who vncessantly seeketh reentry ; who if he cannot hinder the gathering of the saints he will doe what he can to hinder their building vp ; that so the lord may come short of a great part of his glorie , and his people cut short of a great part of their comfort . . how naked people lie without vision to all errors and dangers , and how easily the sheepe are scattered , when the pastor is smitten or remooued . vse . . this doctrine especially directeth it selfe against that fearefull sinne of nonresidencie , or ordinarie absence of the pastor from his people . against which not onely this example , but other reasons drawne out of the scripture are verie expresse . as , . the authoritie of gods commandement , act. . . binding all pastors carefully to attend vnto the flockes of which the holy ghost hath made them ouerseers : and this not at the quarter or halfe yeare day to gather in the profits and to feede themselues , but to feede the flocke , the church of god which christ hath purchased with his blood . i would know whether this precept requireth the personall presence of the pastor or no : if any man say , that he is as good as present in his sufficient substitute : i answer , that the most do not prouide so sufficiently , but some rakeshame of men , some ieroboams priest of the basest of the people , that cannot tell otherwise what to doe with himselfe . but if they did ; the text is not satisfied , which requireth his owne attendance , neither inioyneth a pastor to see his people fed , but to feede them . i would further here demaund whether that commandement giuen to archippus belong not to all the pastors of the new testament , take heed to the ministerie that thou hast receiued in the lord , that thou fulfill it : which if it doe ( as no forhead can denie it ) then with what face can any man take a ministerie vpon him that an other may fulfill it . the like commandement is giuen by salomon , be diligent to knowe the sta●e of thy flocke , and take heed to thy heards : which not obscurely implyeth the presence of the pastor , who must not onely teach , but teach aptly , and apply not onely true , but fit doctrine according to the state and condition of his people . . the excellencie of the obiect tieth the pastor to more then ordinarie attendance : his calling is to watch ouer mens soules : were it but to watch ouer mens bodies or goods , it were no lesse then capitall , for any man to leaue his station at his owne pleasure wherein his captaine hath set him : and how then can this vnfaithfulnesse in them who are set in the lords watch towers , but be by so much the more perillous then the other , by how much the soule is more pretious then the bodie , and the losse of the soule infinitely surpassing the losse of the bodie ? . the straitnes of the account that is to be made for the people , cannot but binde him that hath any conscience left in him to ordinarie residence and attendance in his owne person . hence the apostle to the hebrews saith , they watch ouer mens soules as they that must giue account . and the apostle peter wisheth them so to feed the flocke depending vpon them , that when the cheife sheepeheard shall appeare , they may giue vp their accounts with ioy . now with what ioy can he giue vp his accounts , who with the hireling hath left his people to the wolfe : who neuer knew their estate , who neuer came but as a stranger among them : neuer or seldome knowne by voyce vnto them : yea scarce knowne by face to many of them : that which will die , let it die , zachar. . . he is none of his brothers keeper . slender is that account which that captaine can make to his prince , who hauing receiued his paie to guid and traine such a number of souldiers , leaueth them in the plaine feild to the spoile and violence of the enemie : or at the best , setteth a base fellow ouer them , fitter to guide cattell then to traine men vp to such seruices ; such another account must needs here be giuen vp , but neither of them will goe for payment . . the loue of christ were it present , would constraine men to feed his sheepe : peter , saith christ , louest thou mee ? feede my sheepe . were there loue to the flocke , it would not suffer them to runne into ruines , nor to fall away from their zeale , faith , vertue : neither should the pastors absence open the doore to wolues and deceiuers , to preists and iesuits , who in such places haue free scope to poyson and destroie . were faith present to rule the heart , it would extinguish the drought of the world , and would be working by loue towards christ , and his people ; accounting obedience to god aboue thousands of gold and siluer . if true contentation were there , such an appearance of euill would be auoided as couetousnesse is , which is a filthy vice wheresoeuer , but especially in a minister , who is as the eye in the bodie , wherein such a blemish or rather such a beame is not more perspicuous then scandalous : and yet is the roote , as of all euill , so of this ordinarie nonresidencie . if true humilitie were present , it would not suffer the impostume of pride to grow vpon a man by multiplying of liuings : which experience teacheth , to be like a collection of many bad humors into one member , which make it to swell aboue the iust proportion of the other members . if fidelitie tooke place , he would be diligent to till the lords feild as he hath promised ▪ he would as a faithfull steward be prouiding necessaries ( not for his own ) but for gods family : as a good physitian , he would be ministring to the sicke and diseased soules , he would be binding vp the broken spirits , he would be seeking and sauing that which is lost , yea he would goe before the sheepe of christ and lead them in and out ; for all this he hath promised before god and his people , and vndertaken it in his owne person . if equitie and iustice ruled him , he could not suffer the people who sow carnall things vnto him , not to reape spirituall from him ; he could not take so much wages of god , and doe him so little worke for it ; he could not receiue his pay , and flie from the battaile : he could not so greedily eat the milke of the flocke , and giue them little or no food : he could not so wrongfully keepe backe the hire of the labourers , who reape the lords feilds ; neither could he liue of that altar which he doth not serue , . cor. . . lastly , if right reason ruled him , he would easily discerne what an vnnaturall and monstrous thing it were , that either sundrie bodies and congregations should haue but one eye , or else that this eye should be ordinarily and for most part many miles distant from the bodie . right reason would also shew him how impossible a thing it is ▪ for one shepheard to keepe more flocks then one : how vnreasonable a thing it is , for any man to performe seruice in one place , and take wages in another . what a shamefull thing it were to marrie a wife in hope to beget children by another mans helpe : what an equall thing it is , that he who doth not his dutie in his owne person , but by a deputie , should also goe to heauen by a deputie , but not in his owne person ; as merily and wittily , iodocus a famous french preacher , witnessed by espenceus . from all which i may conclude this reason with the words of a papist , that seeing neither nature is the principle or ground of nonresidencie ; for that is contented with a little ; nor yet grace , which is contented with lesse ; therefore the corruption of the heart of man is the cheefe counseller and perswader vnto it . neither is his reason to be neglected : for though a man ( saith he ) dare liue a nonresident , yet would he not willingly die one . and as for the matter of substitution whereon the whole frame of nonresidencie is set , as on a foundation ; he saith , he seeth not why one man might not haue as well an hundreth liuings as one by this plea , for he might get substitutes inough : neither doth he see any reason but women might also be capable of church liuings ( by this plea ) as well as men , for they also might performe the duties by substitutes . but i remit the reader to the author , as also to other of our later diuines , who haue largely and learnedly handled the same argument . . we may adde hereunto the example of the preists vnder the law , who were fixed in their courses neere the temple , and had their chambers and roomes adioyned vnto the temple , that they might waite on their offices , and be readie for their seruices : and there is no reason why the ministers of the gospel , should not now as diligently waite on their office as they vnder the law : vnlesse we will say , that the standing ministerie of the new testament is not so necessarie , not so certaine as that walking ministerie of the old . let ministers therefore see , that the occasions of leauing their flockes for a time , be vrgent and weightie ; not pretences proceeding from couetousnesse , nor ambition , nor any other sinister respect : neither let them dare to remooue themselues ( no not for a while ) but for some occasions which are more necessarie then the attending of the flocke : for howsoeuer they may shroud themselues by the protection of humane laws , yet in the court of conscience only such necessary and weighty occasions wil beare plea , and giue a man leaue for a time to be absent . . as it must not be a small matter , that must draw a minister from his charge , so if such weightie occasions fall out , as require the gifts of some men to be otherwise employed for the time for the greater good of the church , then in his priuate charge ; then we see what must be our rule . if titus be remooued , an artemas , or tychicus , a faithfull and furnished man must be sent in his roome ; that while the whole bodie is cared for , no particular member be lost or neglected . where also great and noble men may be put in minde , what a grieuous sinne they bring vpon themselues , when they call ministers from their charges into their houses , or vnto the seas , or any such employment , and in the meane time neglect to prouide sufficiently for their flockes : and the sinne is the greater , in that they might be ordinarily better serued by such as haue no charges ; and why should they not rather send to the vniuersities , then to the churches , if they did not chuse to wrong them both , when as yet no necessitie vrgeth or forceth them hereunto ? vers. . bring zenas the expounder of the lawe , and apollos on their iourney diligently , that they lacke nothing . in this verse is contained the second priuate busines which is enioyned titus , commanding him that he should set forward on their iourney , both zenas set out by his profession , an expounder of the law , and apollos : and this he should doe , . by accompanying them in some part of their way : and . by prouiding that they wanted no necessarie for their long iourney being to saile from creta in grecia . for the persons of zenas and apollos , they were apostolike men , of notable gifts for the ministerie . the former is here said to be by profession an expounder of the law , that is , of mos●s lawe , ( as is most likely ) rather then the ciuill lawe : but howsoeuer , he was not like our lawyers , he ioyned himselfe with apollos , and was a poore man , and had wanted but for the churches contribution : for apollos we reade of him , act. . . that he was borne at alexandria , that he was an eloquent man , mightie in the scriptures , and feruent in the spirit : yea so powerfull in his doctrine , as that of some he was accounted not inferiour to the cheife apostles : for as some said they were pauls , so some cleaued to apollos , as other some to cephas : and therefore both of them were worthy to be respected by titus , who therefore must performe vnto them this part of christian curtesie , to lead them forth on their way . doctr. whence note that christianitie hindreth not , but commendeth and enioyneth ciuill curtesie and all kinde of humanitie . for . whatsoeuer pertaineth to loue and good report , that must beleeuers thinke on and doe , philip. . secondly , the wisedome which is from aboue is gentle , peaceable , full of mercie and good fruits , iames. . . thirdly , those many commandements , that christians should salute and greete one an other , and that with an holy kisse , . thes. . . called by peter the kisse of loue ; vsuall in those east countries , by which outward testimonie they declared mutuall loue and kindnesse . fourthly , outward curtesie is a necessarie vertue euen for the maintaining of the bond of christian peace : yea availeth much for the nourishing and encreasing the communion of saints , and societie with gods people . fifthly , how disgracefull a thing were it for the profession of christ , that such as professe faith in the lord iesus , should shew themselues inhumane or hoggish ; who should be as lambes , and little children , for such are they who haue entred into the kingdome of christ , as the prophet witnesseth . let this point therefore be well thought of , that as faith and loue cannot be separate ; so must good conscience and good manners goe together . now for this speciall branch of curtesie , to bring the seruants of god and the church on in their iourney ; it is from an inferiour to a superiour a dutie of honour : as we see in barzillai , . sam. . . who would go ouer iordan with king dauid , & set him so farre on his way to ierusalem , & then returne back to gilead . and of the equall to the equall it is a dutie of kindnes ; and towards the teacher of both : and as it seemeth , was verie common among beleeuers in the apostles times . thus we read how the elders of the church of ephesus accompanied paul to the ship , act. . . so the disciples whom he found at tyrus , with their wiues and children accompanied him out of the citie , act. . . yea so ordinarie was this custome among them , that he maketh full account of it before hand : rom. . . when i shall take my iourney into spaine , i will come by you , for i trust to see you , and be brought on my way by you : and commendeth as a semely dutie among the saints , . ioh. . gaius hauing receiued beleeuing strangers the apostle speaking to him of them faith , whom if thou bringest on their iourney ( as it beseemeth according to god ) thou doest well . the second dutie enioyned titus concerning them is , that he suffer them to want nothing . they were employed in the lords worke , and therefore must be cared for so much the more . for . what can be more equall then that he that laboureth in the gospel should liue of the gospel ? or that those who sow spirituall things should reape temporall ? the law of nature bindeth to releeue the parents in time of want . the law of god chargeth in moe places then one , neuer to forsake the levite all the daies of thy life . the lawes of all nations allow their captaines and standart bearers a liberall and honourable stipend : and suffer not any common soldier to goe to warrefare vpon his owne charge . and very vnequall were it that any should feed a flocke and not eate of the milke , or plant a vinyard and not tast of the fruite . and how much more are these spirituall fathers to be releeued ? how much lesse should the ministers who are the lords souldiers , captaines , and standart bearers goe to warre of their owne costs ? how much more should the lords shepheard eate of the milke of his flocke ? and the labourers in his vinyard eate of the fruite ? . if we goe from the men to their tydings , these be such as ought to bring their persons into acceptance with vs : that as dauid said of ahimaaz , hee is a good man , and bringeth good tydings : so because of their good tydings we must entertaine gods ministers as good men . hence the apostle commandeth vs , to receiue such , and haue them in singular loue , for their workes sake . phil. . . . the godly who professe loue vnto the truth , may not neglect such as are the publishers of it , but cheerefully minister vnto their necessities , to the end that thereby themselues may be helpers to the truth . . epist. ioh. . but especially if any suffer for bearing witnesse vnto any part of gods truth ; towards such gods people must enlarge their bowells , and euen stretch their best abillitie to helpe vp that part of the truth , which satan and his instruments seeke with violence to obscure or suppesse : and the rather , because these sufferings are endured for the truth ; and for them , who haue as good a right in it , as their teachers themselues . . for this cause also ought the faithfull to comfort and encourage the messengers of god ; that therein they may reape a sweet fruite of their labours , and may reioyce in them , not in there gift so much ; as in that it is a fruite which furthereth their owne reckoning . phil. . . now all these reasons are such as suffer not any professor to shut vp his loue in his owne pastor ( although he is first bound vnto him ) but cal for the dutie in generall to euerie one that worketh in the same worke , according as their necessitie and occasions shall be : not onely our owne titus , but euen artemas , and tychicus ( suppose strangers which for his names sake goe forth , . ioh. . ) must be kindly dismissed , and not sent away emptie . this is a doctrine which is much neglected of too many which professe loue to the truth euen in these dayes , which more lowdly call for it , then in many ages before . vers. . and let ours also learne to shewe forth good workes for necessarie vses , that they be not vnfruitfull . the apostle hauing enioyned titus to make so franke a supply for zenas , and apollos , that they should not want any thing for their iourney ; titus might demaund , but where should i haue to prouide for them ; ( for it is certaine , that titus was not now a man of such state and wealth , as those who say they are like him : ) the apostle therefore answereth that secret obiection in these words , let ours learne to shewe forth good workes the fruites of their faith , especially for such necessarie vses of the church as this is : straine them not in vnnecessarie things , but for such necessarie vses let them straine themselues ; that they may be rich in good workes and not vnfruitfull . the verse standeth of a precept , and a reason . in the precept three points are to be considered , . what are these good workes meant . . who are bound especially vnto them , let ours learne . . what are the necessarie vses of these and such like good workes . first , by good workes are not properly here meant , all such actions in generall as are thus stiled in the scripture : but in speciall those of bountifulnes and beneficence : both because those former were called for in the . ver . of this chapter , as also in that these are especially suited vnto this argument . now these are commended to the practise of the faithfull by the title of dignitie , in that they are called good workes : not that they are so absolutely and perfectly good , as that there is no sinne in them ; ( as the papists contend ) for the best workes are good only in part so farre as they proceed from the spirit , and from grace : and in part corrupt as they come from flesh and corrupt nature : of which two ( namely , flesh and spirit ) euery regenerate man consisteth : and therefore euery action cannot but sauour of the fountaine from whence it streameth . if it be said , that god is the author of euery good worke ; who because he is perfectly good , cannot effect any thing which is not perfectly good . the answer is , that howsoeuer euery worke of god is perfect , which he doth in and by himselfe , yet such as he doth in and by man , who is another author , and actor of them , cannot but drawe imperfection from him . and whereas it is said , if good workes were sinnefull , then ought we not to doe them : the answer is , that we must not therefore refuse to do them , because they are not simply euill : but in themselues good , and partly good in the doer : commended to our practise by god , of whom they are reputed good workes ; and in his christ pardoning the defects of them for our incouragement , accounteth of them as if there were no sinne at all in them . whence note , that good workes are so farre from iustifying , as that we are not able to answer one for ten thousand of them : and that it is the mercie of god , and not the dignitie of them , which bringeth this stile vpon them . secondly , of whom good workes are called for ; let ours , called in the . verse beleeuers in god. ours , who are conuerted and confirmed in the faith by thy labour and mine ; of these call for good workes . for this is the first condition of any good worke , that the worker must be a beleeuer in christ. for . make the tree good , and then the fruit will be good : he must be a man that hath learned by the doctrine of the gospel to doe a good worke , as the words of the verse imply . . the heart , the fountaine of all actions is naturally corrupt with originall sin , and the members are weapons of vnrighteousnesse : and therefore before the heart be purified by faith , the best actions passing through our vnderstandings , wills , affections , and parts , can no more auoid tainture and pollution , then can the sweetest water running through a muddie channell , or the purest liquor standing in a fustie vessell . . he that being an vnbeleeuer hath not the sonne ; neither hath the spirit of the sonne ; and consequently cannot send forth any fruites of the spirit : the sonne hath not set him free , but he is bound hand and foote , and not able to mooue in any one action of spirituall life . . hee that cannot pray by the spirit , cannot bring forth any worke truely good ; nothing can be done without prayer ; the lord must giue strength , the will , and the deed : he must teach vs to worke , set vs in , and hold vs on in working : he must giue it successe and blessing , and make it fruitfull to our selues and others : and without the prayer of faith , nothing of this is obtained . . without faith it is impossible to please god ▪ for to euery good worke are required many actions of faith . for . generall faith must make and warrant it good in the matter ; and know it to be commanded or allowed in the word : for that is a good work which god will haue done : and good intentions if they roue without a word , make nothing good . . speciall faith must know the action to be good in the worker renewed in part , and accepted in christ ; who couereth the spots and imperfections of the worke : for the lord first respecteth the person , and then the worke ; first abel , and then his sacrifice . . faith looketh that the worke be good in the endes of it ; a bad end spoileth the best action . now the right ends of a good worke are , . gods glorie : for as all riuers goe out of the sea , and returne againe into the sea ; so all good actions as they come from god , so they tend vnto him againe : be they the least and lowest , euen eating , drinking , or what soeuer else , all must be done to the glorie of god. . the good of our brethren , and edification of men : for this end christians must make their light to shine abroad before men : and the whole law is fulfilled in this one word , thou shalt loue thy neighbour as thy selfe . . the exercise of our owne graces , by doing our owne duties to god and man : not selfe-pleasing , profiting , praise , feare , shame , or such other sinister ends , as sway with the vnregenerate : but as is the end of the commandement , so must it be of our obedience , which is loue out of a pure heart , and faith vnfained , . tim. . . . faith will prouide that good actions be compassed by good meanes : we may not doe euill that good may come of it . it was rebecca her sinne to draw the promised blessing vpon iacob by deceit : and lots infirmitie to seeke deliuerance from the sodomites by prostituting his daughters . and though sometimes bad meanes succeed , and the lord by an ouerruling power bring light out of darkenesse , yet is there alwaies iust matter of mourning and humiliation . . faith will haue respect to good circumstances , as times , places , persons , &c. the fayling wherein , often blemisheth most bewtifull actions , and cause them to miscarie and prooue vnsuccesfull . in a word , faith in the heart is most carefull to doe good things well : and because it knoweth that when it hath done the best it can , yet all that seruice is vnprofitable , it claspeth fast hold vpon the righteousnesse of christ , and will be found in that righteousnesse which is by faith in him , phil. . and therefore as for all other , so for this good worke of beneficence and loue to the saints , the apostle wisheth titus to goe to beleeuers , with whom he might be bold : as who had receiued a spirit of effectuall faith , working in obedience to god , and loue to gods people , and could not suffer them to be either idle , or vnfruitfull in the worke of the lord. well knew the apostle that to haue sent him elsewhere on this errand , it had bin but the losse of both their labors ; here he knew he should speed or no where . so as we may conclude this point with that speach of augustine , where faith is not , no good worke can be . the third point in the precept is , that these good works must be shewed forth for necessarie vses : why christians should shewe forth good workes i haue formerly shewed in handling the . verse of this chapter , and therefore will come to declare what are the necessare vses in generall of such good workes as are here called for . and here we must know that the romish church hath not more boldly then blasphemously pretended many necessarie vses of good workes , which the scriptures ( neuer intending to set them vp in the place of christ ) are far from acknowledging : a tast whereof i haue giuen in a fewe positions which are stiffely defended by the pillars of that church . as , . that good workes prepare a man to his iustification , whereas the former point shewed , that a man must be a iustified person before he can doe a good worke . . that they doe iustifie the person of the worker before god : notwithstanding the apostle saith , that by the workes of the lawe no flesh can be iustified . . that they make men more iust by a second iustification : which distinction of the first and second iustification is a dreame of their owne , not grounded in the scriptures , nor once heard of in the church , at the least fourteene hundred yeares after christ and his apostles . . that they satisfie gods iustice for temporall punishment . . that they merit heauen , yea a greater degree of glorie in heauen . . that they purge away sinnes , . that they apply christs merit to purge them . . that they merit at gods hand for ones selfe and others . . that they free from purgatorie paines . . that a man may raise his trust in god from them . all which with many other blasphemous tenures of this kind , directly thrust christ from his throne , and make him but halfe a sauiour at the most , and consequently no sauiour at all . it would draw this point further then would well fit a commentarie to dispute here these positions with them , and therefore intending our busines in hand , and taking the mention of such hereticall blasphemies in this auditorie to be no small refutation : we come to those necessarie vses which are warranted by expresse scripture , yea and thence commended vnto vs both in regard of . god , . our neighbour , . our selues . first , in regard of god good workes haue their necessarie vses . as , . that his name may be glorified by the professors of it ; for it tends greatly to his praise when in such workes as himselfe hath commanded his children testifie their obedience and thankefulnesse . . that his gospel may be beautified and adorned : of which see , cap. . . . that himselfe may be pleased and delighted ( as men with sweete smels ) with such sweete smelling sacrifices as these be , heb. . . philip. . . these are the myrrhe , and the spice which christ gathereth when he commeth into his garden , cant. . . secondly , in respect of our neighbour these good workes of mercie and beneficence haue their excellent and necessarie vses ; for euerie christian is a fruitfull branch of that vine , whereby both god and man is cheared . and whereas our neighbour is either vnconuerted or converted , they want not their speciall vse in regard of them both . first , for the vnconuerted , they are either elect or reprobate . if they be elect , they may hence be prepared to their conuersion , and woone euen without the word , to the liking of the word and profession , which they see so holy , so charitable , and so plentifull in good works . thus saith the apostle , that vnbeleeuing husbands may without the word be wonne by the godly conversation of their wiues : and the same apostle exhorteth the scattered and conuerted iewes , to haue their conuersation honest among the gentiles , that they which now did speake euill of them as euill doers , might by their good workes be prouoked to glorifie god in the day of their visitation . but if they be wicked and belong not to god , yet by the godly liues of professors they shall be , . restrained , that they cannot so boldly rush into and tumble in their sinnes as they would : no more then herodias could quietly enioy her sinne so long as iohn baptist was aliue , mark. . . . they shall haue their mouthes stopt and put to silence , when they would gladly open them wide against the truth , and the professors of it : and this is the will of god that by weldoing we put to silence the ignorance of foolish men . . they shall be convinced and condemned in their consciences , and so prepared for the iudgement of god : and thus the queene of the south condemned the iewes ; and noah by building the arke condemned the old world , heb. . . secondly , if the neighbour be conuerted , he is either weake , and then he is hereby confirmed , strengthed , and brought on : or else he is strong , and then he is further prouoked , yea his heart is gladded , and further knit to such a one , as in whom he seeth such sparkles of gods image to shine . and thus was titus his inward affection more aboundant toward the corinths , when he remembred the obedience of them all : so was pauls also by the faith and grace of the philippians , . . thirdly , in regard of our selues , they haue many necessarie and profitable vses : as , . to make our election sure to our selues , . pet. . . . we may by them discerne the soundnesse of our owne graces : as sauing knowledge will be operatiue , liuely faith will be working , effectuall loue will be an hand giuing out , sound hope will be purging , christian thankfulnesse wil appeare in good works , which are called sacrifices of thanksgiuing , true charitie and mercifulnesse will go beyond that mouth-mercie of which iames speaketh : for else all is vnsound ; whosoeuer , saith he , loueth god and keepeth not his commandements , is a lyar , . ioh. . . for that loue of god or men is vnsound which is in tongue & word , but not indeed and truth , as witnesseth the apostle , . ioh. . . . by these fruits other men also may discerne the soundnes of our faith and graces : for although good workes cannot iustifie the person before god , yet they must iustifie the faith of the person before men : and therefore iames saith , shewe me thy faith by thy workes : and of abel is said , that he obtained witnes that he was righteous , in that he offred a better sacrifice then cain , heb. . . . they doe our selues good both in this life , and in the life to come . . in this life they profit vs in our outward estate and inward . they bring blessing to our outward estate : for god hath promised , that he that watereth shal haue raine , and that the mercifull man shall not want : yea , they drawe vpon vs not onely the blessing of god , but of men also , who blesse the mercifull man by many prayers , which iob made no small account of ; when in the depth of his distresse , hereby he comforted him selfe , that the blessing of the poore came vpon him . thus onesiphorus his mercie towards paul , beeing at rome in trouble , brought the feruent prayers of so great an apostle vpon himselfe and his house , . tim. . . besides this they doe our names good , and helpe to purchase a good report , which is better then a pretious oyntment . abraham by his workes was commended that he was iust , iam. . . and of the good and mercifull man it is said , that his name shall not be put out . as for our inward estate , they make that farre more thriuing , for euerie grace is strengthened by the execrcise of it , as no talent was vsed but to encrease ; for as prayer is increased by praying , and knowledge by instructing , so is loue by almes , and mercie by distributing ; without which exercise all would rust , and become as a sword kept in the scabbard , till the heart become like the sluggards field , ouergrowne with thornes and briars , but most vnreadie to any good worke . . in the life to come they are profitable , for they procure a mercifull reward : and beeing a sowing to the spirit , we shall reape of them in the haruest life euerlasting : yea and more , they procure a proportionable measure of glorie ; for according to the measure of faith and grace in the worke , the recompence may well be thought to be : a cuppe of cold water shall not loose the reward ; but yet he that soweth more liberally shall more liberally reape . and as in hell are degrees of torments , for some shall be beaten with more stripes , some with fewer : and it shall be easier with some then other , and yet both condemned : so is it probably held that in heauen shall be degrees of glorie , ( for some shall shine as the firmament , some as the starres , in which is greater light ; yea one starre differeth from another in glorie ) and this according to the gayning of talents , for he that gaineth fiue talents shall rule ouer fiue cities , and he shall rule ouer tenne cities that hath gayned tenne talents . not that the gayning of the talents meriteth any such recompence ; no more then a cup of cold water giuen to a disciple in the name of a disciple , or a mite cast into the treasurie : neither of which shall loose their reward ; but because faithfull is he which hath promised . vse . . this doctrine meeteth with that slanderous imputation of the church of rome against our doctrine : who beare the world in hand that our religion is a destroyer of good workes , and an enemie vnto all charitable actions : whereas we call for them as fruits of the gosspel , as ornaments to our calling , as pledges of our election , as witnesses of our sound faith and graces , and as the very way which god hath appointed to walke to heauen in . our religion permitteth not any to stand idle in the vinyard ; we say let him not eate that will not worke ; yea we teach a necessitie of good workes i● beleeuers , as well as the papists do : howsoeuer not as causes of saluation and iustification , yet as inseparable companions of liuely and sauing faith : only let christ hold his place , and they shall not set them higher then wee ; and let them giue them no more then the scriptures doe , and we will giue them neuer a whit lesse . vse . . seeing by good workes we glorifie god , edifie our brethren , and doe our selues so much good , let vs be prouoked to the diligent practise thereof . neither let any man thinke himselfe exempt from this doctrine , be he neuer so poore : for we are not of the popish ▪ beleefe , who thinke that only such great and glorious workes , as building churches , colledges , high-waies , or giuing goods and lands to the church , or almes deeds , and such like , deserue the name of good workes : but euery man hath a double calling , namely , the generall calling of a christian , and the speciall calling of life wherein god hath set him ; and there is neuer a dutie of either of these ( be it neuer so base or seruill ) if performed in saith and obedience , but it is a good worke , and pleasing vnto god. but what shall we say of them , who by open wicked life , professe contempt of god and his word , hatred of the light and the bringers of it ? that cast backe , yea pull backe many others who might be brought on : and so accustome themselues to graceles courses , as they can no more change them then the ethiopian his skin ? certainly these although they also will bragge of a good faith to god-ward ; yet is it no better then the deuils haue ; who shall as soone be saued by their faith , as these by this , if timely they repent not . that they be not vnfruitfull ] these words containe in them the reason of the former precept , wherin by an excellent metaphor , or borrowed speach , he prouoketh christians , to the practise of good workes . the metaphor implieth that as the church is gods orchard or garden , and his ministers are his planters and waterers ; so the faithfull are the trees , euen trees of righteousnesse , the planting of the lord , and planted by the riuers of waters , that they might bring forth their fruits in due season . and teacheth , that true christianitie is not a barren but a fruitfull profession , vnto which christians are euery where called . in ezech. . . we haue a notable resemblance of those manifold fruits , which by the power of the gospell should be by beleeuers produced in the church of the new testament . the vision was of waters which runne from the temple , and from vnder the threshold of the sanctuarie . and wheresoeuer these waters should runne , they should cause admirable fruitfulnesse , in so much as on both sides of the riuer shall grow all kind of fruitfull trees , whose leafe shall not fade , and their fruite shall not falle . these waters are the gospel which issue from vnder the threshold : that is , from christ the doore , typified by that bewtifull gate of the temple ; from the temple at ierusalem these waters were with swift current to runne not only ouer iudea , but all the world in a short space : hence was the church mightily increased , for though these waters runne into the dead sea , wherein ( if we beleeue histories ) abideth no liuing thing : yet such a quickning power they carrie with them , as euen there euery thing shall liue : such as were dead in trespasses and sinnes , are hereby quickned , and become trees of righteousnesse greene and flourishing , yea and constantly fruitfull in all godly conuersation . and this is the same which our sauiour noteth , ioh. . . that his father is the husbandman , himselfe is the vine , christians are the branches of that vine : who if they be sound , his father purgeth that they may bring forth more fruite : teaching vs hereby , that it is the lords scope and ayme , that christians should be abundant in fruits beseeming their profession . the apostle paul accordingly exhorteth the philippians to be much in goodnesse , to abound in loue , in knowledge , and in all iudgement ; yea to be filled with fruits of righteousnesse which are by iesus christ vnto the glorie and praise of god. and the same apostle calleth rich men to be rich in good workes . now this beeing so necessarie a dutie , to which euery christian is euery where called , we will for the further clearing of it , consider these three points . . the conditions of this fruitfulnesse : . the reasons to prouoke vnto it : . the hindrances of it : vnto which we will adde and annex some profitable vse . first , the conditions of this fruitfulnesse are these . . euery christian must be fruitfull : for euery fruitlesse branch is cut downe and made fewell for the fire : not only churchmen , or the clergie ( as we say ) nor only rich men , nor men only of lesser imployment ; but euery man high and low , rich or poore , learned or vnlearned , must testifie himselfe a christian , by answerable fruits : this word , euery branch , admitteth of no exception , but is as a bush which stoppeth euery gap . . euery christian must bring forth good fruite , matth. . . euery good tree bringeth forth good fruite : and euery tree which bringeth not forth good fruit , shall be hewen downe and cast into the fire : and therefore the fruits which are called for at our hands , are called in respect of the efficient fruits of the spirit ; in respect of the instrument fruits of faith ▪ and in respect of their qualitie , good fruits , acceptable to god , and profitable to men . . this fruitfulnes must proceede from good causes : for first the tree must be good , for men gather not grapes of thistles . . he must haue a good roote ; that is , he must be set and abide in christ : ioh. . . abide in me , — the branch cannot beare fruit of it selfe vnlesse it abide in the vine . . he must draw thence good sappe and iuyce , through the fellowship and communion of christ his death and resurrection , without which we can doe nothing . . he must haue the spirit of the sonne to be a principall agent in the setting and ripening of these fruites : for they must be fruites of the spirit . . he must haue the loue of god within him , constraning him , which will be as the sunne helping on these fruits to their perfection . . he must haue good endes in his eie , namely , gods glorie , and mans good , philip. . . . euerie christian must bring forth much fruit , and not for clusters scarce berries : trees of righteousnesse are laden with the fruits of the spirit : and herein is the father glorified , that yee bring forth fruite , ioh. . . . christians must continue fruitfull , and growe daily more fruitfull ; where there is any soundnes , the lord purgeth that branch to more fruit , ioh. . . and it is the propertie of them that are planted in the house of the lord , to bring forth much fruit in their age : and their iust praise is , that their workes are more at last , then at the first , rev. . . the second point , is the consideration of the reasons to moue christians to this fruitfulnesse . the principall are these ; . gods paines and costs with vs : he hath bought vs at a deare ra●e from our vaine conuersation ▪ to serve him all our daies : he hath brought vs from that romish egypt where we grewe not well ▪ to make vs his owne vineyard : he hath planted , hedged , & manured vs , he hath watered vs with the dewes of his word and gospel from heauen : he hath t●immed vs with his pruning knife of iudgements and corrections ; and what could he doe more to his vineyard ? doth he not now iustly expect for sweete fruits answerable to his labour with vs ? if we set before our eyes our talents , our accounts , gods trauels , together with his ●auour● spirituall ▪ and temporall ; wil not all these bind vs to fruitfulnesse ? . if we consider our time , we shall confesse it more then time to yeild vp our fruits : our master hath suffred vs our first yeare already , yea & our second , nay we are in our third yeare ( or rather beyond our third score of yeares ) if this be not the yeare of our fruit , can we look to stand longer , & not be stocked vp ? furthermore , this is our summer , our autumne : neuer had our fathers before vs such a season , so fitted to fruitfulnesse , as this our day is , euen the day of our visitation . oh let vs therefore consider , how much time we haue alreadie lost , and how little remaineth behind , and this cannot but be as loude voice in our eares vnto fruitfulnesse . . heauenly wisedome which is from aboue , is full of good fruits : which if it haue taken vp our hearts will bewray it selfe , in loue , in ioy , peace , long suffering , gentlenesse , goodnesse , faith , meekenesse , temperance , and such like : and as naturally we reioyce to see euerie thing about vs fruitfull , our fields , our cattell , our orchyards ; euen so this supernaturall wisedome would make it the delight of our soules , to see our hearts and liues laden with the best fruits . . the barren condition hath little comfort in it , and the danger of vnfruitfulnes is verie great . for gods fearefull displeasure disburdeneth it selfe , and seaseth on such persons by sundrie degrees . . the lord reiecteth them : for if the lords labour be not answered , he will pull downe the fence , breake downe the wall , leaue his owne vineyard to wast , owne it who will : and what can be more fearefull , then for a man to be left by god , to become a lodge for deuills , and lusts , and wasting sinnes ; which yet is the state of many a man , who is vtterly vnfeeling and sensles of it . . degree of gods curse on such fruitlesse branches , is the withering , which presently followeth their casting forth : and this the lord bringeth on them two wayes ; sometimes by remoouing meanes of fruitfulnesse ; and so hauing laid his vineyard wast , hee threatneth in the next place , that the clouds should not raine vpon it , isa. . . and sometimes by blowing vpon the gifts he had giuen ; he shall loose his sappe and greennes he once had : the vnprofitable seruant after conuiction must haue his talent taken from him : and this curse is so eminent vpon many men , that comparing them with themselues not long since , a man may say as the disciples of the figge tree , against which the curse was passed from the mouth of christ , how soone is the figge tree withered ? . an other degree is , that no meanes shall be able henceforth to doe such a person any good ; but the curse being passed against him , this is one branch of it , that he shall be like the heath in the wildernes , which shall not see when any good commeth . now the heath it hath good comming vpon it , the raine falleth , the sun shineth , the spring and summer season returneth vpon it , but it seeth none of this good , but remaineth a drie and parched heath still : euen so is it with a barren soule , which god hath begunne to curse , the raine , the sunne , the season , the word , sacraments , dayes of grace , iesu● christ himselfe doe him no good ; he sees no good towards him in all those : nay , the word iudgeth him , the sacraments are poyson vnto him , and christ himselfe is a rocke of offence to him , on whom he breaketh the necke of his soule . hence was it , that after the lord had reiected his vineyard , he sends his prophet with his word among them , but to what ende : goe , make the heart of this people fat , and their eares heauie , and shut their eies , least they see with their eies , and heare with their eares , and vnderstand with their hearts , and conuert , and i heale them : so as the good meanes of saluation doe such persons no good . and let no man thinke that this message onely concerned the iewes ; for it is repeated sixe times in the newe testament , that we should not slightly passe it ouer , but feare the like iudgement , if we be found in the like sinne . . after all these commeth the heauie sentence , vnto which by all these this sinner hath beene prepared ; cut him downe , bring now the axe , for the pruning knife hath done him no good ; hewe him downe by death from the ministerie vnder which he hath beene so long fruitlesse , bind him hand and foote , make a faggot of him , and cast him into hel fire : cast i say that vnprofitable seruant into vtter darkenesse , there shall be wayling and gnashing of teeth : and this is the wofull hire of vnfruitfulnesse . the third point is the hindrances of this fruitfulnesse , the cheefe of which are these . . superfluitie of lusts , and inordinate desires which are as dead branches , and therefore must be lopped off before fruit can be expected : the deniall of a mans selfe so farre as corrupt is the first lesson in christianitie . . the vnfitnesse of the soyle , as if it be stonie or neere vnto a rocke where it cannot take deepe roots ; the hard and stonie heart suffereth not any good seed to take roote , and much lesse rise vp to fruite . or if the soyle be a drie ground on which the raine falls not , or an hie and hillie ground on which the raine staieth not ; so the haughtie and proud heart shutteth off the raine as fast as it commeth , it moisteneth the crust and outside a little , but it staieth not to get within it to prepare it to fruitfulnesse . or if the ground be shaded that the sunne cannot or seldome looke vpon it : if the minde and affections are otherwise distracted , that seldome men set themselues vnder the meanes of instruction ; the sunne of righteousnesse shining in his church , not enlightning , not warming nor cherishing them , not bringing backe a new spring vpon them , how can we expect fruit from such vnlesse we can looke that a tree which hath beene fruitlesse all the summer , should be laden with fruit in the midst of winter . . sundrie vaine conceits suggested by the deuil , and assented vnto by men to keepe them in vnfruitfull courses . as . many will not sticke to obiect , i hope notwithstanding i haue not beene hitherto so fruitfull as you speake of , yet i haue done well inough all this while , and why may not i doe so still ; and thus resolue because god hath vsed patience and spared them , he will therefore spare them still in their vnfruitfulnesse . but this is the deuils logicke : the cleane contrarie whereof is the conclusion of the scripture . hath god spared thee the second and third yeare , and art thou still fruitles , he must now needs call for the axe ; & this is that which thou must expect . . another saith , oh but i am a mēber of the church , & what talke you to mee , i heare the word , receiue the sacram●nts , and though i be not so forward and strict , i hope i shall doe wel inough . which is all one , as if a fruitles tree should reply to the master and say ; i hope master , thou wilt not cut mee downe , i am in thy orchard , and stand neere thy house ; if i were in the wast i should thinke thou should care lesse for me : but will not the master reply and say , that thou must rather goe downe becase thou standest vnprofitable in mine orchard , i cannot endure thou shouldst keepe any part of that ground barren : if thou wert in the wast thou mighst haue stood longer ; but mine eye is next my house ; if thou wilt be still vnprofitable get the into thee wast , here is no more place or roome for thee . . others replie and say , oh but we are not so fruitlesse as you take vs , and what desire you more ? whereunto i say , that such haue great need to desire better euidences to alledge for themselues then this , if this be all : it is not inough if a tree could say , i bring no bad fruit as thistles , and thornes ; and therefore must needs be a good tree : no , for a good tree constantly bringeth much good fruit . so is it not inough for thee to alleage what thou hast not , or what thou art not ; thou must not be a priuate but a positiue christian laden with the fruits of the spirit , else hast thou lost all thy labour . vse . . it is not sufficient to be harmelesse men , which many rest in as sound fruits of religion ; seeing that for all this they shall be cast out as drie branches , and men shall gather them to the fire : there goe two things to the beeing of a good christian , . to eschew euill : and . to doe good ; and the sentence of condemnation in the iudgement day shal run against not only those that haue done euill , but those also who haue done no good : see matth. . . it will not goe for payment to be a christian by profession if fruitlesse : it is the constitution , and i may say the destynie of the church to haue in it painted sepulchres , such as the prophets in their times were troubled with , who had nothing in their mouthes but the temple , the temple ; and yet remained in their liues most wicked men : and others there were that pretending outward holinesse aboue others , would ioyne fasting to their prayer , but yet rotten and withered branches : such were they that were iewes without , in the face , and in the lette● : but the sound christian is discerned not by leaues but fruits of the spirit : and they are the true israelities who are so within , whose praise is of god and not of men . the figge tree had leaues inough ; and by the flourishing & greennes seemed to promise great store of fruit : but when christ drew neere , looked for fruit and found none : he said , neuer more fruit grow vpon thee . let vs take heed in time of such a wofull sentence . . euery man must by this doctrine take occasion to enter into the examination of himselfe by the fruits of his faith and profession : and by vnpartiall sifting of themselues . some will doubtlesse say ; i find some fruites in my selfe ( i praise god ) but so much corruption as vtterly dismayeth me , that i know not what i may thinke of my estate . but let such be of good cheare , seeing the promise is , that if there be any fruit at all god will purge that branch , and helpe it against corruption , so as it groane still vnder corruption , and after grace ; the least bud of t●ue grace shall shoot vp to ripenesse and fruit in due time : the smoaking flaxe shall not be quenched , but dressed to clearnes . others by ex●mination shall find that they haue had better fruits then now , that they are become copper christians , now compared to their former golden times ; and beeing fallen from their first loue , may say with shame in their faces , and sorrow in their soules ; alas i was thus and thus . but let such be aduised to looke well to their standing ; for sure it is that either such were neuer ingrafted into the stocke by effectuall calling , but rather tyed ( as a science to a tree ) by a threed of outward calling and profession : or else a dangerous disease hath seased on them , which threatneth the death of the soule , if it be not timely preuented . true grace is not as nature which beeing past the vigor decayeth : but a man in grace is still growing and can be a child no more . others by examining shall find themselues laden with bitter clusters of couetousnesse , pride , contention , and sundrie other lusts ; who notwithstanding they professe the gospel are resolued to grow sowrer and sowrer , more loathsome to god , and loathing goodnes ; but these are strange fruits of their profession , and argue them to be but seare and rotten wood already , and are not far from burning . vers. . all that are with me salute thee : greete them that loue vs in the faith . grace be with you all , amen . this verse ( containing nothing but mutuall salutations , and the apostolicall conclusion ) hath nothing in it but what we meete withall almost in all the epistles ; we will therefore imitate our apostle in the briefe winding vp of the epistle therewith ; contenting our selues to obserue some short grounds of further meditation from them as they lie . all that are with mee ] in these words our apostle would haue titus to knowe , that all the christians that were with him , embraced him with all christian and louing affection , and would haue their mindfulnesse of him witnessed by a kind and familiar salutation . the vse whereof was , . to testifie their loue towards him . . to knit the bond of it more firme and closely . . to encourage titus in his godly course ; when he should heare from the apostles mouth , that for the same all good men approoued him and wished him all good proceedings . and hence we may note , . what is the vse of this most auncient and approoued custome of saluting one another by writing ; namely , to signifie a louing remembrance of the partie saluted , with an earnest desire of their good and welfare : for that is a common affection to all salutations to signifie such a desire . and yet there is great difference betweene one salutation and an other , which riseth from the difference of the persons saluting . whereof some are meerely ciuill men without all religion ; and these could not reach to wish their friends the best blessings , although they wished them the best they could reach ; as the ordinarie formes both of the greekes and latines testifie . others haue more in them then humanitie , in that they apprehend the higher graces of god in his christ reuealed in the gospel ; and hauing their owne parts therein , they most freely & feelingly in their salutations wish their friends to partake with them ; first in such graces as may accompanie their saluation , and then in all that outward prosperitie that shall make for their good : and these are the salutations of the apostles , and of good christians ; they be no court holy water ; nor salutare libenter , from teeth outward : but heartie and vnfained testimonies of loue , much making for the encrease of mutuall loue , yea and the strengthening of the bond of the communion of saints . now if this be the vse of salutations ; we may see how grossely the papists are besotted in martyring ( that i may vse luthers word ) the angels salutation to marie . for , . whereas a salutation is a ciuil thing , they haue turned this into a deuout praier . . not to marie whome the words concerned alone , but vnto god at whose hands the repeating of it meriteth pardon of many sinnes . . whereas salutation is to be done to a partie present among vs , this saluteth one absent . . whereas it was the angels dutie to carrie this message once to marie ; they thrust euerie man and woman into the angels office , to carrie the same message euerie moment ; as if it were a thing not alreadie accomplished . . what further good can they wish to marie now in heauen : but they haue despised the wisedome of god ; and what wisedom can be in them ? . note what a great incouragement and comfort it is for the godly to haue the hearts , the commendations , the good words and wishes of them that fea●e god : it is an excellent support against the disgraces of the times , and reproaches of vngodly men , when gods people reach vnto a man the right hand of fellowship : little neede he care for the causles curses and reproaches of the wicked ; that hath the blessing of the saints with him : although therefore we haue another rule to walke by then the iudgement of men , and in doing our dutie we may say with the apostle , i care not for the iudgement of any man : yet it will be good for a man to conceiue how he is esteemed of the best , to whom ordinarily god giueth a spirit of discerning ; that if it be possible with a good conscience he may ioyne a good name , which is not onely sweete as a pretious oyntment , but will supple and asswage such wounds and stroakes as the ●●icked will be still inflicting : neither can these two things be easily disioyned , the approouing of the heart vnto god ; and of the wayes vnto gods people . . note from the apostles example , what a good office it is to be a peace-maker , and to knit the members of the bodie of christ close together : this argueth men to be endued with that wisedome which is from aboue , the properties whereof are to be pure , peaceable , full of mercie , and good fruits : especially the ministers of god must account it a part of their office , not onely to reconcile man to god ; but euen man to man. and let euerie man conceiue and remember , that our lord iesus maketh it one of the pathes and rules of true happinesse , when he saith , blessed are the peacemakers . . note , how the saints of god ought to embrace one another , and especially such as are of the best desert in the church for their labours and gifts ; euen as the saints with paul did titus : many of whom doubtlesse had neuer seene his face , but had heard of his faithfulnesse : euen such should be our loue to the godly , as we should affect them that are absent as well as present ; and wherein we can testifie that affection to those whom we haue heard well , although by face we neuer knew them . greete them that loue vs in the faith . ] quest. may we not salute any but beleeuers ? answ. there is a common salutation , which is due from euery man to euery man ; and that is a ciuill curtesie and kind of honour which is to be shewed to all men : our sauiour christ commanded his disciples whensoeuer they entred into an house they should salute the same , matth. . . and gaue them a forme of salutation which they must vse whether the sonne of peace were there or no , saying , peace be to this house . yea if men be our enemies and will not vouchsafe to salute vs againe , yet we must not omit this branch of courteous behauiour towards them , matth. . . if yee be freindly to your brethren only , what singular thing doe yee ? doe not euen the publicans the same . the word tra●slated be freindly , is the same with this here , & signifieth such freindship as was in those countries testified by salutations , and embracings ; which euen the worst could well inough performe to their freinds : but christ sheweth that we must doe more , we must not expect to see whether we be saluted first , but kindly salute our enemies , although we be not saluted againe . and the reason is , because it was counted a signe of hatred not to salute a man. . sam. . . absolon said neither good nor bad to his brother ; for absolon hated amnon . whereas christians on the contrarie must thinke on such things as may preuent offence , procure loue , and winne if it may be euen estran●ed affections . but yet howsoeuer this salutation is generally due from equall to equall ; yet there are some excepted cases in the scripture . . such a one as lyeth in some open sinne , and hateth to be reformed ; not yeelding to godly counsell out of the word : a superiour here may forbeare to speake to such a one by way of correction ; but so as he must haue care that he aime at the fault , and not at the person , and make it so known to the person , that he testifieth not the hatred of his person but of his sinne . thus dauid banished absolon from the court for killing amnon . . there are open enemies of god , and of his truth , & of his church , who haue sold themselues to maligne it ; such sworne enemies wee may not thus embrace : . ioh. . if any man bring not this doctrine , bid him not god speede : and . king. . . elisha telleth iehoram an idolatrous king , that had it not beene for the good king iehosaphat , he would not haue looked vpon him , nor seene him . and yet this hindreth nothing but that we must salute our owne priuate enemies , though we may not the open enemies of god. . if any haue sinned the sinne vnto death , we may not pray for them , & therfore not salute them , . ioh. . . this is the former kind of salutatiō but not that which the apostle speaketh of in the text , but the latter : which is a more inward and entire affection betweene such as are of the houshold of faith ; who are straitlye● knit together then by the bonds of humanitie and ciuill conuersation : for besides these , they are tyed by the bond of the spirit , of faith , of a most holy profession , and are brethren not in the flesh , but in the faith , yea heires of the selfe same inheritance in glorie . these are said to loue one another in the faith . if they therefore be to be kindly saluted which hate vs , much more they which loue vs ; and if they which loue vs in the flesh , much more they which loue vs in the faith ; and that with a most heartie and large affection . hence note , . that religion bindeth man to man in the straitest bond : for . the spirit is the tye● of it : and hence is it called the vnitie of the spirit in the bond of peace : and indeede it must be a wonderfull bond that can reconcile such deadly enemies as men are before they come into the kingdome of christ , isa. . . . gods image wheresoeuer it is , is exceeding beautifull , and a great binder ; especially where renewed and repaired ; which beeing once espied , let the outward condition be what it can be , a religious heart seeth sufficient matter of loue , and will knit the soule vnto the soule of such a one . . it addeth strength and firmenesse to all other bonds of nature , affinitie , desert , &c. and maketh them more naturall . what a true friend was ionathan to dauid , because he saw that god was with him , his soule claue vnto him ; though the kingdome was to be rent from him for it , yet could he not rent his heart from dauid . if ioseph had not had more then nature ; he could not but haue reuenged such infinite wrongs vpon his brethren ; whereas the grace of his heart made him say , it was not you my brethren , but god sent me before you . consider also of the example beyond all imitation of our lord iesus christ , who gaue himselfe to the death for vs when we were yet his enemies . . this loue must needes be most lasting ; for beeing loue in the truth for the truthes sake , it shall continue so long as the truth doth : but the truth abideth with vs , and shall abide with vs for euer· and this is the cause , that whereas the loue of nature dieth with it , and the loue of wicked men dieth with their persons , this loue liueth in death , yea when goeth to heauen with a man , and getteth strength and perfection then faith ceaseth , and hope vanisheth away . vse . . whence we are taught most familiarly to embrace them that loue vs in the faith , and to make most account of their loue . many loue in the face , many in the flesh , many in nature , onely the loue of christians is a fruit of faith , a worke of the spirit , and ●herefore a surer bond then they all . well knew the apostle that none was in comparison worth hauing but this , he calleth for no other , he careth for no other , he mentioneth no other . . such as set into any societie with others ; if he would haue it comfortable vnto him , let him strengthen all other naturall or ciuill bonds by this bond of religion , let him labour to begin his loue in the faith , or if he haue begunne elsewhere alreadie , let him reforme the same hereby if he looke for any sound comfort in his estate : for this is the cause that men often haue so little returne of loue from their wiues , so little obedience from their children , so little dutie from their seruants , so slender respect from their equalls , because they begin their loue and duties at a wrong ende : and haue for other respects affected those with whome they liue , but the least if at all for grace and religion , which of all is the soundest , most profitable , and most comfortable . quest. but how may i knowe whether i loue an other in the faith o● no ? answ. by these notes , . if thou loue him because he is a member of christ : for this loue must be a fruit of faith ; and knitteth him that hath it to the members , as faith doth to the head . . if thou loue his soule first , and will not suffer sinne vpon it . . if thou spyest , and dost reuerence the image of god in him , and louest him that is begotten , because of him that begat , and preferrest the grace of his heart aboue all other outward parts and respects . . if thou aboue all other things wish him , yea if it be in thy power , helpe him to a further part in the better part which shall neuer be taken from him . . if the more thou seest grace to growe in him , the more entire thy loue groweth towards him . . this point sheweth their fearefull condition , that make religion the verie cause of their hatred and malice against the godly : an apparant marke of the deuill is stamped vpon them , who for this cause compasseth the earth , that if it were possible , he might chase the image of god from off the face of it . secondly , in that the apostle saluteth such as loued them in the faith , we may note what a mighty power the gospel carrieth with it where the lord will haue it effectuall . these cretians had beene a vile people , and of most bruitish behauiour , as we haue at large heard in the first chapter : but now there were amongst them such as loued paul , and such as claue vnto him in the faith : the gospel had tamed and subdued them , had turned them out of their sauage and cruell natures : had made them tractable and docible , and of euill beasts , had reduced them to christian affection and conversation : but of this we haue spoken before . grace be with you all , amen . ] this is pauls ordinarie farwell , written with his own hand in all his epistles , whereas the epistles themselues were written out by some of his scribes : and it is added , . as the marke of his owne epistle , that he might preuent counterfeit writings : for well knew he how neerely it concerned the church to cleaue vnto those writings which were indited by the holy ghost , inspiring the prophets and and apostles , and not to haue any other bastard writings obtruded vpon her , in which practise the deuill was restlesse euen in those times . . as a testimonie of singular affection and good will , which can be by no better meanes expressed then by frequent and earnest prayers : and indeed his bowells were not straitned toward titus and the church committed vnto him ; seeing he wisheth the verie fountaine of grace , to be opened vnto them : for this word ( as we shewed in the beginning ) signifieth both the free loue and fauour of god towards vs in christ , as also all other spirituall blessings flowing from that fountaine : such as are remission of sinnes , reconciliation with god , iustification , sanctification , life eternall , and all the meanes tending thereunto . . that beeing an apostolicall prayer , it might also be a meanes of obtaining , and conuaying vpon them the grace requested : and although he had made the same request for them before , yet it is no vaine repetition ; for partly he prayeth for the encrease and further feeling of this grace for them : and partly teacheth vs thereby that it is the only blessing to be prayed for , the cheife , if not only grace , which our selues are to labour for ; and which we must by all meanes endeauour , that others may haue their portion in with vs. . to shew that all our greeting must beginne and end in grace , and that our formes of salutation should fauour of grace , and not be profane , gracelesse , or formall as the most are . . beeing a minister of grace , he beginneth and endeth with it : and teacheth ministers that their first and last action of the day , and of their ministeriall dutie should be the commending of their people vnto the grace of god in their praiers ; and besides , if ordinarie letters , much more other more weightie actions of men , must be vndertaken and performed with praier and praise . secondly in that he saith , grace be with you : he sheweth that howsoeuer this epistle was inscribed to titus alone , yet was it intended to be of common vse to the whole church : and therefore we haue not vnfitly applied the most of the doctrines to the vse , not of ministers only , but of all sorts of men so farre as they concerned them . last of all , in that he saith , grace be with you all , he meaneth all the elect , and only they : for only they are effectuall partakers of this sauing grace , called often elsewhere the grace of our lord iesus christ , the treasurie and fountaine of it . the wicked are indeede endued with excellent gifts of gods spirit ; but they want this grace of god in christ , which is the only foundation of our election to the grace of life , of our effectuall vocation to the grace of god wherein we stand , and of that assured hope of that heauenly inheritance which he hath purchased of his grace . by this grace we are happily reconciled vnto god , and adopted to be heyres of grace : hereby also we haue receiued the word of grace , which is made fruitfull to the planting and watering of all other sauing graces in vs , and so to the furthering and finishing of the whole worke of our saluation in glorie . this grace be euer with vs , and all them that loue the comming of our lord iesus christ to their immortalitie . amen . so shall it be . and so be it . to god the father of lights , and to iesus christ that eternall word , together with that annoynting euen the blessed spirit , the only , one , true and wise god ( who hath happily led vs through these labours ) be all praise and glorie in all the churches for euermore . amen . a short viewe of svch doctrines as are enlarged with their reasons and vses . a man may sometimes lawfully change his name . pag. . such names are to be giuen to children as may put them in minde of some good dutie . pag. the name of a seruant of god is full of honour . pag. the chiefe offices in the church are for the service of it . pag. god hath some who are elect , and other are not . pag. the elect haue a faith by themselues . pag. the faith of the elect is ordinarily wrought by the ministerie of the word . pag. the doctrine of the gospell is truth it selfe . pag. the knowledge of the truth is the ground of faith . pag. the truth intertained in truth frameth the heart vnto godlinesse pag. the ende of the ministerie is to drawe vp mens mindes from earth to heauen . pag. true faith neuer goeth alone , but as a queene attended with many other graces , especially with hope . pag. life eternall is the beleeuers by free promise . pag. god is truth itselfe and cannot lie . pag. the free loue of god appeareth , in that whatsoeuer he doth for his elect in time , the same he decreeth before all time . pag. the doctrine of saluation is more clearely manifest then in former times . pag. the lord effecteth all his purposes and promises in due season . pag. saluation is to be sought for in the preaching of the word . pag. the office of preaching is an office of trust . pag. whosoeuer entreth into the ministerie , must finde himselfe pressed by the calling and commandement of god. pag. ministers may be more or lesse in the commendation of their calling , as the disposition and necessitie of their people require . pag. gods calling to grace is free and powerfull . pag. ministers ought to be spirituall fathers in begetting children to god. pag. faith is one and the same in all gods elect . pag. euerie man must be carefull , . whome , . to what , . how farre he commendeth an other . pag. all are not naturall sonnes that are so accounted . the free and euerlasting grace of god , is the foundation of all blessings spirituall and temporall . pag. true peace is the fruit of gods grace and mercie . pag. whosoeuer is called to labour in the church must by all his care further the worke of the lord. pag. he that would christianly and comfortably carrie himselfe through his calling , must euer haue the ende of it in his eie . pag. churches must not be condemned as no churches for want of some lawes or gouerment , if they ioyne in the profession of the truth . pag. no church is hastely brought to perfection . pag. there is continuall bending of good ordinances euen in the best estate of the church . pag. such an absolute necessitie of a setled ministerie there is where a church is planted , that without it religion cannot possibly thriue or continue . pag. the ordering and gouerning of the church is not left arbitrarie , no not to an evangelist , but apostolicall direction must guide him . pag. how able soeuer a man is to teach , if he be of a scandalous life , he is vnfit to be chosen a minister . pag. marriage of ministers is a lawfull and holy ordinance of god. pag. polygamie was euer blameworthy euen in the best . pag. he that would reforme others abroad must begin at home . pag. to haue the blessing of gracious children thou must beginne at religion . pag. the carriage of a mans children is a great credit or disgrace to his profession : especially of the minister . pag. riot is an hatefull vice to be auoided . pag. children ought to be obedient to their parents . pag. lewdnesse of children is often from want of gouernment in parents . pag. euery minister ought to keepe the lords watch ouer his flocke . pag. a bishop ouer others must first watch ouer himselfe . pag. euery minister beeing gods steward must haue a fit calling , and properties answerable to that office . pag. the nearer a man is to god in place , the more carefull must he be of his carriage . pag. frowardnesse is euery where of euill report , but in a minister intollerable . pag. hastinesse to anger a foule blot in a minister . pag. to be giuen to wine odious in all , especially in a minister . pag. a minister of all men may not be a quareller , or a man of a word and a blow . pag. couetousnesse in a minister is a most base sinne . pag. there is much filthy lucre in the world , which euery christian must abhorre . pag. the verie phrase of scripture speaking of riches should pull our hearts from them . pag. the minister for the honour of his place , must not only be free from common vices , but also shine in positiue vertues . pag. the poorest minister must and may be harborous . pag. wisedome most necessarie to a minister . why. pag. righteous dealing , a shining ornament in a minister . pag. ministers must be arraied with roabes of holinesse . pag. a temperate and equall course necessarie to a minister . pag. the word of god is most certaine and infallible . pag. the word is euery way fitted for the instruction of the faithfull . pag. euery man ought to be a learner of holy doctrine . pag. the men of god in speaking of the word haue euer set some marke of excellencie vpon it . pag. ministers must set an edge on their doctrine by exhortation . pag. exhortation is then powerfull when it is grounded on wholesome doctrine . pag. ministers must resist resisters of the truth . pag. a minister ought to be a man of knowledge . pag. the scriptures fully furnish the man of god to euery ministeriall dutie . pag. errour in life is commonly a ground of errour in doctrine . pag. they spend much labour in vaine who are disobedient to the doctrine themselues teach . pag. the greater the danger is the playner must reproofe be . pag. the arch-seducers of the world are they of the circumcision , who ioyne faith and workes in the act of iustification . pag. faithfull teachers must timely oppose themselues against seducers . pag. seducers secretly infect and creepe into houses . pag. errour is exceeding infectious . pag. an heart set vpon gaine will feed it selfe by falshood . pag. a minister may be plaine in his reproofes . pag. a minister must ioyne wisedome to playnes in reproouing . pag. the gentiles had their prophets so called to witnesse against their impietie . pag. it is not simply vnlawfull to alleadge the saying of a profane man in a sermon . pag. falsehood in word or deed is condemned by the verie light of nature . pag. the scriptures call brutish men by the name of beasts . pag. many men are so degenerate that they haue cut themselues from the account of men . pag. a life led in idlenesse is condemned by the light of nature , and of the scriptures . pag. idlenesse and intemperance are seldome disioyned . pag. euery truth is gods , and must be receiued whosoeuer is the instrument of it . pag. ministers must not be discouraged though they be to deale with a wretched and brutish people . pag. no reproofe may be vngrounded , but the cause must be iust , and knowne so to be . pag. euery reproofe must be tempered to the nature of the sinne . pag. the sharpest censure in the church must ayme at the recouerie of offenders . pag. christians must not content themselues with spirituall life , vnlesse it be attended with health and soundnesse . pag. a speciall meanes of soundnesse of faith , is to shut the eares against fables and fancies of men . pag. a fearefull iudgement of god it is to be turned away from the truth . pag. the scriptures account christians pure , but not puritans . pag. all indifferent things must be vsed in . faith , . loue , . sobrietie . pag. divinitie of scripture is prooued by discouering the inward thoughts of wicked men . pag. a wicked man is euery way a most odious person . pag. before naturall vncleanesse be purged away euery thing is vncleane to a man. pag. there will be euer hypocrites in the church . pag. there be many characters by which hypocrites may be known & discouered . pag. no example of man must turne vs out of a godly course . pag. ministers must feede their people with wholesome doctrine . pag. wholesome doctrine must be applyed to the seuerall ages and conditions of men . pag. olde men must first be taught their dutie , why ? pag. sobrietie especially enioyned vnto old men . pag. elder men ought to carrie a seemely grauitie through their course . pag. moderation of lusts and passions is a most seemely grace in an old man. pag. soundnes of faith especially required in the elder . pag. euerie man must learne to repaire the decay of nature with soundnes of grace . pag. soundnesse of loue is iustly called for of olde men . pag. sound patience is more especially commended to the elder sort . pag. women are as straitly bound to the meanes of their saluation as men . pag. the generall rule for womens behauiour is , that it must become holinesse . pag. false accusing specially forbidden to women . pag. drunkennesse in elder women a most hatefull sinne . pag. it is a note of corruption to yeeld our selues seruants to the creatures made to serue vs. pag. euerie christian woman must cal on others with her selfe to a godly course . pag. the fruits of the christian carriage of the elder women , must appeare in the younger . pag. christian women must loue their husbands . pag. women ought to loue their children , and how . pag. a discreet carriage is a beautifull grace in a young woman . pag. chastity is an essential mariage dutie . pag. women ought to keep their own houses . pag. goodnes is required in women , what it is , & how . pag. women must be subiect to their husbands , wherein , and why . pag. profession without practise causeth the holy name of god to be blasphemed . pag. young men must order their wayes by the word . pag. the pastor must sometimes entreate where he may command . pag. sobrietie is a vertue fitly commended to young men . pag. consent of good life and holy doctrine make a sweete harmonie in a minister . pag. it is possible for a man by grace to liue vnblameably . pag. faithfull ministers shall not want withstanders . pag. resisters of godly ministers lade them with reproaches . pag. euery christians care must be to stoppe the mouthes of the wicked . pag. seruants ought to be subiect to their masters . theft of seruants neuer so coloured is condemned . pag. seruants are bound to shewe all good faithfulnesse . pag. the meanest christian may and must bring glorie to the gospel . pag. the gospel is the doctrine of gods grace . pag. the doctrine of the gospel , is a sauing doctrine . pag. the gospel is a bright & shining light . pag. the gospel is a schoolemaster as well as the lawe . pag. the doctrine of grace truely receiued teacheth to denie all vngodlinesse . pag. a christian must denie all lusts whatsoeuer may seeme to plead for them . pag. the doctrine of grace teacheth both to eschewe euill , and doe good . pag. the gospel looketh for some answearable return for the saluation it bringeth . pag. the doctrine of the gospel teacheth sobrietie of life , wherein it standeth , and rules of practise . pag. the gospel calleth for iust and righteous dealing at professors hands . pag. the gospel inioyneth a godly life , the proper work of piety , & rules of practise . pag. godlinesse must be exercised in this present world . pag. the gospel receiued in truth lifteth vp the heart to wait for christ his second appearing . pag. the expectation of christ his second comming is a notable meanes to prouoke to christian duties . pag. christ his glorie shal shine out in ful brightnesse at his second appearing . pag. wee ought neuer to speake of god , but in a weighie matter , and reuerent manner . pag. christ gaue himselfe for his church , but not for euery particular man. pag. before christ redeemed vs we were miserable slaues vnder sinne and death . pag. the sonne of god hauing once set vs free great is our freedome . pag. redemption and sanctification are inseperable companions . pag. the members of the church are gods peculiar people . pag. the worker must be good before any worke can be so . pag. iustified persons must needes bring forth good workes . pag. the thing that god requireth in euery professour is zeale in weldoing . pag. all proofes and reproofes must be fetched from the scriptures . pag. the word of god must be so handled as that the authoritie of it be preserued . pag. to despise gods ministers is a grieuous sin . pag. the doctrine of subiection to magistracie must be often enforced , and why . pag. the scope of the ministerie is to put men , and keepe them in remembrance of christian duties . pag. the memorie ought to be taken vp with godly instructions learned in the ministrie . pag. christianitie consumeth not magistracie but confirmeth it . pag. euery soule must be subiect to the higher powers . pag. euery christian must make account that euery christian dutie belongeth vnto him . pag. euery man ought to preserue in himselfe a readinesse to euery good worke . pag. the word condemneth as well vnbridled speaches , as disordered actions . pag. euill speaking is a most hatefull sinne in christians . pag. a christian may not be a common barrater . pag. christian equitie is a beautifull grace in christians . pag. christian meekenes beseemeth euery christian . pag. the consideration of our common condition is a notable ground of meekenes . pag. whosoeuer is called vnto the faith hath experience of a change in himselfe . pag. the whole course of an vnconuerted man is an vnwise walking . pag. a marke of a man out of christ is to resist and reason against the word . pag. before men bee brought to christ , their whole life is but a wandring from god. pag. the spirit that is in man lusteth after envie . pag. then are wee saued when wee are sanctified . pag. before the lord put forth his loue in christ it could not bee reached of man nor angel . pag. workes of righteousnesse are excluded from iustifying vs before god. pag. the lord in baptisme not onely offereth , or signifieth , but truely exhibiteth grace . pag. all the inward grace of baptisme is from the holy ghost . pag. god in sauing men reneweth them to his owne image . pag. the graces of the spirit are plentifully powred out vpon vs in the new testament , as not of a full mercie . pag. christ our lord the onely fountaine of all our welfare . pag. the righteousnesse of a sinner before god is not any qualitie in the beleeuer . pag. the honour of the saints is , that they are heires of life eternall . pag. all truthes must bee deliuered , but some more stood vpon , and vrged then other . pag. a good worke cannot come but from a good man. pag. professors of the gospel must be the first and forwardest in euerie good work . pag. doctrine must bee true and truely dealt withall . pag. sathan seeketh to corrupt the purest churches , by bringing in needelesse questions . pag. there haue beene alwaies , are , and shall be heretikes in the church of god. pag. euen heretikes and enemies of the church must bee louingly dealt with by the church . pag. it is dangerous for the churches to be left destitute of their teachers though for a short time . pag. the lord maketh good vse of the most wicked consciences . pag. christianitie enioyneth all kind of ciuill curtesie . pag. such as are in the lords work must be carfully prouided for that they lacke nothing . pag. christianitie is no barren or fruit lesse prof●ssion . pag. religion is the strongest binder of man to man. pag. other profitable notes which besides illustration of doctrines , lie either in the explication of the sence , or in application of the vses . rvles to be obserued in changing of mens names , in number three . cases in which a man may forbeare to set his name to his writings , . reasons to stirre vp ministers to diligence , . reasons to stirre them vp to faithfulnesse , . comforts for ministers in their seruice , . priviledges of the apostle aboue the ordinarie pastor , . men may be called elect of god . waies . difference of sauing faith from all other , . truth of faith discerned by . notes . gospel called truth for three reasons . notes shewing the heart drawn vpward towards heauen , . infallible properties of christian hope , . reasons why we must freely loue our brethren , . the doctrine of the gospel called the common faith for . reasons . duties to spirituall fathers , . differences of the apostolicall faith , from the romish apostaticall , . letters testimoniall not rashly to be giuen for foure reasons . the first person called father for reasons . christ called lord for causes . men are called sauiours , . waies . the wickeds peace crazy in . respects . the power of the magistrate and minister doe differ in three respects . some wants in the church to be borne with for . causes . rules whereby a man may be kept vnreprooueable , . why the popish church resisteth the marriage of ministers , . reasons . rules to be obserued in beholding the examples of the saints , . in designing men to offices , the first respect must be had of the place and then of a fit person . reas . . ministers called gods stewards for . causes . faithfulnesse of ministers standeth in . things . the wisedome of the minister standeth in . things . such as come neare vnto god in profession must be carefull to bewtifie it for . reasons . great schollers must be taught by meaner then themselues for . reasons . meditations to bridle rash anger , . practises to the same purpose . . arrowes of gods wrath shot against drunkards , . directions to avoid couetousnesse . filthy lucre brought to . heads . symptoms of an heart infected with couetousnesse , . meditations to bridle couetous desires . . practises to the same purpose , . ibid. reasons to be hospitable to strangers , . reasons to be readie to distribute , . meanes of temperance , . how some things are difficult in the scriptures , . rules . rules to know whether we haue beene as fit to learne as the word to teach , . notes of him that resisteth the truth , . false teachers deceiue mens mindes . waies . properties of errour . professors not so well fenced against errour and seducers prooued by ▪ reasons . sundrie vses of circumcision both ciuill and diuine . three sorts of plaine reproouers condemned . popish teachers the right successors of iewish , prooued by three reasons . why god suffereth seducers in the church , . reasons . seauen witnesses wherby the lord condemneth the wicked and hypocriticall professors of the gospel . cautions in vsing humane allegations in sermons , . truth in speach vrged by sundrie reasons . reasons to mooue to diligence in our caling , . an honest calling a schoole of christianitie , reas . reasons against intemperance , . rules of direction against intemperance , . ibid . ministers must patiently beare a froward people for three reasons . to be kept from spirituall sicknesse , three meanes . reasons to vse those meanes , . iewish fables what , and why so called , reasons . rules to preserue vs from beeing turned from the present truth , . men sanctified in part called pure for . reas . reasons to mooue to puritie in heart and life although the world scoffe at it , . euery thing good in the creation . wayes . all impuritie in the creature commeth two waies . a thing in it selfe good or indifferent is spoyled in the doing three wayes . a thing good in it selfe is rightly vsed by the presence of vertues . no man may vse any of gods creatures without leaue and thankesgiuing . sundrie rules to discerne how men offend against the . former vertues , in . meats . garments . . riches . . . sports . a man may not aske more wealth in praier then necessaries , reasons . rules of direction by which a man may comfortably turne himselfe to the vse of any creature . seauen maine differences betweene the godly and the wicked . foure markes of an hypocrite laid downe in the text , and largly prosecuted . the hypocrite fitly resembleth a stageplayer from whom he hath his name , in properties . triall of such as professe they know god but doe not , by . notes . two sorts of hypocrites . word called wholesome doctrine for sundry causes . duties of hearers of the word prosecuted , . meanes of practise of the former duties . soundnesse of faith standeth in . things . soundnesse of loue standeth in . things . soundnesse of patience standeth in three things . patience necessarie for euery christian , but commended specially to old men , for . reasons . foure points for women to meditate vpon . false accusing committed foure wayes . rules to auoide the sinne of false accusing , . men yeeld themselues slaues to the creatures waies . the husbands dutie towards the wife , wherin it standeth . the offices of motherly loue ▪ . meanes of preseruing chastitie . reasons to mooue vs to the care of not stayning our profession . rules to be obserued that we staine not our holy profession , . reasons moouing young men timely to order their waies , . foure helpes to further young men in the former dutie . reasons to enforce yong men to sobryetie , . meanes of practise of the former grace of sobrietie . reasons to stirre vp the men of god to the care of their liues ▪ . means to attaine an vnblameable life . sundrie motiues to seruants to shew all good faithfulnesse . the gospel called the doctrine of grace , reasons . the holy doctrine of god adorned waies . maine differences betweene the law and gospel . a man may know whether he receiue the grace of god in vain or no , by three notes . how to entertaine the gospel aright . the light vnder the gospel farre clearer then theirs vnder the lawe , . reas . a triall whether we receiue the light by ▪ . notes . motiues to entertaine the light whilest it is with vs , . fiue sorts of men that refuse the light . lusts called worldly for two reasons . the commandement is possible to the beleeuers waies . vngodlines is branched into heads . lusts are to be resisted for sundry reas . rules and motiues for the practise of sobrietie , . righteousnes , . piety , hope called a blessed hope , . reasons . christ called a mightie god , . reas . to the true waiting for christ . things required . the qualities of the sound expectation of christ . the effects of the same expectation . motiues vnto it , . circumstances gathered out of the historie that christs passion was voluntarie , . to receiue christ and his merits , wee must doe . things . christ redeemed his church from the captiuitie of sinne . wayes . sinne must be dealt with as a tyrant in . resemblances . christ purgeth his people . wayes . meanes of our purging . motiues to vse the former meanes . the church is gods peculiar sundrie waies . rules to be set before their eyes that intend gods glorie . three vertues must attend zeale to guide it aright . effects of zeale in the effecting of good things are many . fiue sorts of men discouered to want zeale . why men remember not good things heard . causes . the lord maintaineth the magistrates authoritie . wayes . notes of him that is readie to euerie good worke . rules of practise to set vs forward in euerie good worke . cases in which a man may speake the euill he knoweth by his brother , . euill speaking ranged into the sundry ranks of it . meanes to avoide euill speaking in . rules . cases wherein a man may contend and strike , . rules to avoide the sinne of quarelling , . the fruits of christian equitie , . necessi●ie of christian equitie in sundrie points . three things in the description of christian meekensse . the vse of christian meekenesse in three points . motiues to meeknesse . notes to discerne the change of a mans selfe by . the corruption of the minde standeth in degrees . foure main properties of folly most natural to the naturall man. the deceit of the heart putteth forth it selfe in sundry vngodly practises . fiue seueral sorts of men in seuerall paths , and neuer one of them in the right . grounds out of scripture against the popish doctrine of freewill , . notes to trie a mans present happinesse by . essentiall parts of a sacrament three . baptsme the lauer of regeneration fowre wayes . baptisme hath . vses in them that beleeue alreadie . the congregation must stay the baptisme for fowre reasons . sixe things considered in the description of regeneration . notes to tr●e the truth of our regeneration . graces of the spirit compared to waters in three things . the spirit is said to be powred out in three respects . of barrennes of heart three maine causes . sundrie consolations to those that are heires of life . rules to helpe vs to forwardnesse in good works , . people that come to heare the word must pray for . things . vses of genealogies in the scriptures . reason to auoide curiositie in gods matters , . to make an heretike . things required . meanes to avoide heresie , . two degrees of excommunication . excommunication how far it stretcheth in . points . reasons why we are to avoide excommunicate persons . excommunication must not be inflicted for trifles , . reasons . gods children must imitate their heauenly father in vsing great patience euen to the worst for . reas . open and obstinate sinners must be avoided for fowre reas . the benefit of a good conscience in . particulars . non residencie condemned by many reasons . faith doth fiue things to the producing of a good worke . many necessarie vses of good workes referred to their seuerall heads . conditions of christian fruitfulnes , . reasons to prouoke christians to fruitfulnesse , . lets and hinderances of fruitfulnes . the ordinarie salutation added to euerie epistle for . reasons . an other briefe table of the most of the questions resolued in this commentarie . how and why pauls name was changed . why pauls name is prefixed before his epistles . how farre a man is bound to set his name to his writings . how a man may knowe that he hath faith . how could god promise any thing before the world began . whether god can change his will. whether there he chance or fortune . how christ is a lord , seeing he is euery where called a seruant . how christ is called a sauiour , seeing the father , and holy ghost saue also , and we reade of sundrie other sauiours . whether the wicked haue more peace then the godly . what power titus had to redresse disorders in creta . what and wherein consists the difference betweene ciuil and ecclesiasticall power . how it is in the power of ministers to haue fait●full children . why in the care of the family the first precept concerneth the children and not the wife . ibid. how far anger is forbidden in a minister . how farre it is lawfull or vnlawfull for a minister to vse wine . whether good men onely must be loued and not euill . whether the scriptures be perfect without tradition . whether the scriptures be obscure . how false teachers vse to deceiue mens minds . how may the mouths of heretikes bee stopped . whether a man can be saued that erreth in a fundamentall point . why god suffereth seducers among his people . why paul calleth epimenides a prophet . how the prophets of god were distinguished from those of the gentiles . how the knowledge of god is ascribed vnto the natural man. how farre we may alleadge humane testimonies in sermons . whether any kind of lie be lawfull . what are meant by iewish fables . who are meant in the scriptures by pure persons . how any thing may be said to be pure or impure . how all things are pure to the pure . whether recusant papists may be compelled to church , seeing it doth offend thē . whether a man with safe conscience may eat flesh at times prohibited by the magistrate . whether can any magistrate make lawes to bind conscience . ibid. how we can stand to our christian libertie , if we suffer the magistrate 〈◊〉 restraine vs in it . ibid. whether a man may pray for more wealth then necessaries . how any minister may attaine the ende of his calling . why it is no needeesse precept to exhort younger women to loue their husbaands , and children . whether the wife may dispose of her husbands goods without his consent . how may a man carrie himselfe that the word of god be not euill spoken of . how seruants must please their masters , & yet not be man pleasers . how farre christ is said to die and giue himselfe for all men . how the short death of christ could free from infinite and eternall euills . whether magistracy be now lawful , against anabaptists . whether mordecai did wel in denying haman reuerence . whether naboth did lawfully denie king ahab his vineyard . ibid. whether the people might warrantably resist saul in rescuing ionathā his sonne from death . whether ioab did well in numbring the people at dauids commandement . ibid. whether hee did well in slaying absolon against his commandement . ibid. how god can be said to be so good , and a louer of man , seeing so many vessells are prepared to destruction . how we can be said to be saued already , seeing we carry about vs the body of sinne and death . whether grace 〈◊〉 tied to the sacrament . what is the ●aith of infants . whether the water in baptisme carrieh in it a 〈◊〉 and efficacy of washing the 〈◊〉 : where bellarmines instances are examined . what is meant by iustification , and what by grace in the controuersie betweene the papists and vs. . , &c. how faith is said to iustifie vs. whether there be any teachers among vs that teach any thing saue the truth . how the apostle condemneth genealogies of which is such necessarie vse in the scriptures . whether priuate christians may avoide an open notorious sinner before the church hath cast him out : or what t●ey must do in this case whilest the church winketh at such a one . whether heretikes may be put to death , seeing the apostle onely commandeth to auoide them . ibid. whether popish religion may be tolerated in a countrie professing the truth which can cast it out . whether protestants may marrie with papists . whether popish idolatrie be any whitte lesse dangerous and odious then that of the heathen . whether any man be so monstrous or graceles as to persist in error against the light of his conscience . whether we may greete any but such as loue vs in the faith . many other things worth obseruation might haue enlarged these tables ; but i contented my selfe with these briefe collections , which with the text of the epistle will easily lead the reader vnto them . finis . j entreate the curteous reader to passe ouer some lesser escapes in the printing ; and among others to amend these which i haue obserued , most altering , or hurting the sense . pag. . in the margent for quiddam , read quidam . p. . line . for eternall . r. internall . p· . l. . f. first , r. fifth . p. . l· . f. god , r. gad. p. . in the margent , f. fidem , r sedem . p. . l. . wanteth when . p. . l. . f. world , r. worke . p. . margent . f. superioris , r. superius . p. . l. . f. noahs , r. lots . p. . l. . f adoring , r. adorning . p. . l. . f. members , r. memorie . p. . l. . f. heart , r. heat . p. . marg . f. sui aliter , r. ●in aliter . p. . ● . f. ha●bourles , r. harberous . p. . . f. they might ▪ r. they might not contract . p. . . f. pace , r. pale . p. . . f. them , r. cham. p. . l. . f. argueth , r. aimeth at . p. . . f. forte , r. foote . p. . . f. persons , r. purses . p. . ● . f. him , r. them . p. . l. . f. others , r. oathes . p. ▪ marg . f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and f ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . . put in hold on christ. p. . . f. desolation , r. dissolution . p. . . f. cannot , r. can . p. . . wanteth , to vtter . notes, typically marginal, from the original text notes for div a -e cant. . . magis fe gaudere quod mēbrum ecclesiae dei esset , quam caput imperij . nec iam ferre potest caesarve priorem pompeiusve parem . lucan . humilitas virtus christianorum , prima ▪ secunda , tertia . august . quibus studio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e scriptura commune promptuarium bonorum documentorū . basil. mag . in . psal. epitome paulinarum epistolarum . prou. . . prou. . . deus noluit taceri quod voluit scribi . august . isa. . . dan. . act. . ioh. . . . thes. . . cap. . . per brevē scribit epistolam vt vel ex ea titi perdiscamus virtutem ; virum enim tantum vt confirmaret ha●dquaquam longiori opus erat oratione sed hunc vt paucis admon●r●● . athan. in prologo . a●●tius . mihi quidem huius operis commentarij non ad ostentationem scribuntur : sed ad commemorationem senectae & ad oblivionis remedium , quo sit mihi adumbratio rerum magnificarum , diuinorumque verborum quae audire m●rui à sanctis vi●is & beatis . euseb. l. . c. . scriptura prima veritas reuelata . psal. . . iam. . . ioh. . . notes for div a -e rom. . . . cor. . . cor. . gal. . . eph. . . phil. . . coloss. . ● . thess. . . notes for div a -e orig. in praesa● . epist. ad rom. august . lib. . confess . cap. . act . . . tim. . . . rules in changing mens names . act. . . rom. . , . folly to giue heathenish names to them whom we desire to be godly . quiddam christiani delectantur nominibus hectoris , a chilli● , hannibalis , ad●o ipsis placet gentilism●s . polan . in cap. . dan. cases in which a man may forbeare to set his name to his writing . euseb. hist. eccl . lib. . iun. par . praesat . c. . ad hebr. this reason is giuen both by clemens alex. and athan. dial . de trinit . see also nicephor . lib. . hist. eccl . cap. . to be a seruant of god is the greatest honor . philip. . . . tim. . . ministers are admitted into gods presence chamber , and counsell table . reasons to stirr vp their diligence in this high seruice . . tim. . . matth. . . matth. . . matth. . . . cor. . . and to faithfulnes . ioh. . . . king. . . numb . . . ioh. . . and . . . ioh. . . . . cor. . . . tim. . . . king. . . . tim. . . . king. . . comfort for ministers in this seruice . reu. . . . sam. . . isay . . people account of this seruice as honourable . . kin. . . . ier. . . . thess. . . . cor. . . let none be a shamed of this seruice . three priuiledges of an apostle . . cor. . . act. . . act. . galat. . . act. . . chiefest offices in the church are for seruice . . cor. . . matth. . . mark. . . matth. . . dixit se creatū apostolum vt electione digni creder●nt , & pietatis ac religionis veritatem agnoscerent . theodoret. in hunc locum . men may be called elect of god . waies . . pet. . . matth. . . . ioh. . . iob. . . rom. . , . rom. . . eph. . . . pet. . . . tim. . . . cor. . . ioh. . . matth. . . matth. . the true difference of sauing faith of the elect from all other . ioh. . . matth. . . contra concil . trid. sess . . can . . . obiect . sol. foure notes whereby the truth of faith is discerned . luk. . . rom. . rom. . . faith ordinarily wrought in the ministerie of the word preached . . tim. . . . cor. . . ioh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . pet. . . the gospel called truth , for reasons . . pet. ● . ●● . heb. . . knowledge of the truth is the ground of faith . . thess. . . rom. . . . pet. . . thess. . . . lampas fidei facile extinguitur nisi subinde infundatur oleū verbi dei . chrysost . in parab . virg . fides explicita , implicita . matth. . . col. . . . . heb. . . ioh. . . matth. . . gal. . . ioh. ●● . cor. ● . ● . . ioh. . . . cor. . . . tim. . this truth h●ghly aduanced aboue all other . gal. . . ioh. . . . ioh. . , . . cor. . . coloss. . . eph. . . humane truths frame not the heart to godlinesse . e●amine if the truth hath thus framed thy heart . rom . . phil●● . . ● . coloss ● . . ioh. . . . . cor. . . ioh. . . the aime of a faithfull ministery is to bring men to heauenly mindednes . reasons . . hebr. ● . . rom . ● . matth. . . coloss. . . philip. . . ministers must then beware of earthlines . cleaue to the ministerie which pulleth thee frō earth to heauen . trie thy profiting vnder the ministerie by this note . ier . . iob. . . . notes to shew when the heart is drawne vp towards heauē . eph. . . . ioh. . . a true description of christian hope . eph. . . luk. . , . rev. . . 〈◊〉 looketh at things within the ●a●le . hope the sure anchor of the soule . coloss. . . . pet. . . ● . infallible properties of christian hope . voluntatem spes facit . prou. . . vigilan●●um somnia . ●lato . d●fference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . budaeus . res decreta ponitur pro ipso decreto . meton . life eternall is ours by free promise . rom. . . heb . . deut. . . . eph. . . non debendo sed promittendo deus se debitorem f●cit . august . then not by desert . gal. . euangelicall promises are made to the worker , not to the worke : nor for his worke , but for christs merit in which both his person and worke are accepted . hope cannot leane vpon mer●t ; but the promise . rom. . . . tit. . psal. . . ioh. . . . pet. . . cor. . . acquaint thy selfe with these promises . god cannot lie . numb . . . dan. . . . tim. . . iam. . . the papists teach that the scriptures are variable and fitted to the times , so as if the church change the sense , so doth the holy ghost also . cusan . see hence how truly . impossibile est deo , non quod virtuti arduum , sed quod naturae est contrarium . ambros. lib. . epist. . gen. . . sam . . exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mutatio non est in deo sed in rebus neque deus mutatur cum in opere apparet mutatio . calvin . deus non murar consilium 〈◊〉 sententiam : non arcanam voluntatem sed patefactam . exod. . . iudg. . ioh. . . iudg. . . . king . . . . mark. . . . cor. . . neither can his ministers speaking from him lie . isa. . . rom. . . psal. . isa . . ● . king. ● . . isa. . . ezek. . . . pet. . expresse in euery thing this part of gods image . . tim. . . gal. . ier. . , . & cap. . . eph. . ● . coloss. . vers . ●● ▪ psal. . psal. . rom. . . gods grace is from euerlasting , and therefore most free . matth. . . rev. . . heb. . . rev. . . . tim. . . no faith or works foreseen as motiues . eph. . . obiect . sol. . cor. . . eph. ● . read also act. . . rom. . . gratis per gratiam . eph. . . much more will god loue vs now when we are , and are reconciled vnto him . rom. . . returne loue for loue . expresse this ver●ue towards thy brother . reasons . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . tim. . . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. ▪ . the doctrine of saluation is more clearely reuealed then in all former age● ▪ . pet. . ● . see chap. ● . ● . and . . let thine eyes be opened to see thy blessednesse . walke answerable to the light : encreasing in luk. . . . knowledge . . faith . isa. . . . obedience . heb. . . and cap. . . gods prouidence guideth all actions and their circumstances . eccles. . . the deepe and bottomlesse sea of gods wisdome . habac. . . then not fortune or chance . exod. . . of the hebrew charah , and the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both signi●ying , to fall . . sam. . . whatsoeuer befalleth thee is now come to passe in gods fittest season , and doe thou so account it . ioh. . and chap. . . luk. . . psal. . eccles. . . psal. . exod. . . entertaine gods due seasons , and time of grace . preaching is the siluer trumpet appointed by god to gather the elect . act. . act. . . . . cor. . . it must needes then be the greatest blessing that any people can enioy . exod. . and those who enioy it are bound to more ●hankfulnes . beauties of bethel . nehem. . . luk. ● . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . tim. . ● . deut . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . analys in levit. . . prior est de esse consecrationis : posterior de eo quod dicunt bene esse . office of preaching is an office of trust . act. . . and therefore requireth faithfulnes , care , and diligence . . thess. . , . act . cor. . . and chap. . . ez●● . . ●● . . tim . ● . . tim. . . and is no matter of ease . malac. . . . cor. . . cooperarij in ministerio non conversione . euery minister must exercise his calling by vertue of a commandemēt of god. levit. . . . cor. . . he● . . ● . ministers may be more or lesse in the commendation of their calling , as their people be . . cor. . . . cor. . . . cor. . . gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . meritum meum est miseratio domini ; non sum plane meriti inops quamdin ille miserationū non fuerit . bern. in cantis . serm . . doct●ine of the gospel called the common faith why . ministers are vnder god spirituall fathers . gen. . . iob . . gal. . . . cor. . the soule must hau● a father as well as the bodie . carrie a child-like affection to these spirituall fathers . gal. . . act. . . cor. . . . king . . . malac. . . duties to spirituall fathers . . tim. . . faith of the elect is but one . . pet. . . fides vna ▪ respectu non subiectorum graduum : sed specici , obiecti , finis . if but one faith , but one way to heauen . and if the common faith be this way , then not common works out of the churches treasurie . foure maine differences of this apostolical faith from the romish apostaticall faith . per fidem , ex side , non propter fideru . studie to keep this vnitie of faith . . cor. . . . philem. . . pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we must be warie whom we commend , for what , and how farre . letters testimoniall not to be giuen rashly , why . all that are in account sonnes are not naturall . the adopted sonnes of god are the naturall sonnes of his ministers . t●ie thy selfe by these sparkles of gods image . philip. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 . the first person called father , why . christ our lord , why . isa. . . and chap. . . . ioh. . . men called sauiours . waies . gods grace the foundation of all other blessings . not cooperation of mans will with grace . gods me●cie is mans merit . hose . . . zach . . eph. . . seeke grace in the first place . onely by grace we come to true peace . gal. . . pax haereditas christianorum . aug. de tempor . ser. . if thou wouldest haue peace with men , get peace with god. iob . . isa. . . the wicked wanting grace , want pence also . isa. . . prou. . . the peace of the wicked is crasie in three respects . iob . . . eccl. . . amos . . . cor. . . prou. . . malac ▪ . . iob . ● . affect onely that peace which i● an effect of gods mercie in christ. iob . . . cor. . . matth. . . the difference betweene an apostle , and a pastor . euery child of god must wish and endeauour that the lords work goe forward eeuery where . nehem. . . . king . . . king . . . . pet. . . . a chiefe wisdom in the beginning of any busines , to consider the ende . rom. . . eph. . . hest. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that would lay the foundation of a house , must first remooue the rubbish . . king. ● . ministeriall power weakeneth not , but st●blishet● the power of the magistrate . difference of these two in . things . the minister onely may execute ministerial office and power . he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . comites apostolorum . ex ijs quae in ecclesia christiana requiruntur vt partibus suis omnibus constet , solam doctrinam videri nobis absolute & sine vlla exceptione necessariam . beza de praesb . & excom . no church can suddenly be brought to perfection : why . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . c●r . . . a great worke hath god done for that people among whome he hath setled his ordinances . euery man set hand to this worke to helpe it forward . zach. . . beare with meeknes some wants whi●h thou canst nor helpe . hagg. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gods best ordinances in their best estate are continually bending . our perfection here is a sense , & strife against imperfections . aug. de temp . serm . . no church on earth so well ordered as that it neede not further reformation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost hom . . & hieron . in hunc locum . . pet. . . est diligentia digna pijs propter concordiam loqui cum ecclesia recte sentiente . chem. de vtilit loc . theolog . . pet. . rev. . patres non nunquam abusione quadam nomen sacerdotis tribuunt ministris euang. sij . whitak . contr dur. pa●agr . . nec hoc loco permisisse se ●it tito vt libera & quasi regia potestate ministros ecclesiis praesiciat , sed vt salvo iure & potestate eligendi sive praesentandi quae est penes ecclesias , & collegia sacerdotū , moderator ipse accedat , & ordinator . magalianus iesuit . ad tit. cap. . sect . . annot . . antequam diaboli instinctu studia in religione fierent cōmuni praesbyterorum consilio gubernabantur . hier. in locum . omni actu ad me perlato placuit praesbyterium contrahi vt firmato consilio , quid circa personam eorū obseruari deberet omnium cōsensu statueretur . cypr. lib. . epist ad cor. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subaudi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no religion can thriue or continue if the min●sterie be vnsetled and discontinued . reasons . eph. . . euery man stādeth in as much need of daily bread for his soule as for his bodie . blesse god for thy owne liberall supplie . pray that others in want hereof may be supplied . the ordering of the church is not left free , no not to an euangelist . no traditions or impositions vnder apostolicall authoritie warrantable . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc bene viuitur si sine crimine : sine peccato autem si quis viuere se existimat , non id agit vt peccatum non habebat , sed vt veniam non accipiat aug. quis e●i● innocen●●t accusasse sufficiat . iulian. sine querela , non sine peccato . august . contr . coelestin ▪ a man of scandalous life is vnfit to be a minister . reasons . . tim. . . . leuit. . . isa. . . luk. . . . tim. . . ministri est verba vertere in opera hierom. ad paulinum . . tim. . . the deuill hath reason therfore both to depraue the best , and thrust in the worst into the ministerie . . cor. . . the most commendable conformitie is to ioyne to vncorrupt doctrine ●n vnblameable life . . pet. . . . tim. . . gal. . . rules to keepe a man vnreprooueable . act. . . ● . tim . ● . deut. . . . cor. . . matth. . , . mariage of ministers lawfull . . tim. . . dan. . reasons why the papists resist this doctrine . three maine obiectiōs briefly answered . exod. ▪ . . sam. . . they forget that they make mariage a sacrament . rom. . . of all the workes in the flesh reckoned in gal. . . marriage is none . adeo honorabile est coniugium , vt cum eo possit quis eti● ad sanctam fidē asc●ndere . chrysostom . in locum . nec ratione nec authorita●e probatur , quod absolute loquēdo sacerdos peccet contrahendo matrimonium nec ordo in quantū ordo , nec ordo●in quantum sacerest impeditivus matrimonij . card. caiet in epist. tit. . tract . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ierem. . ecclesia tanquā adamvs prima origine integertima fui● , quo longius pergit ▪ plus sordis contrahit . brightm . in apocal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sacerdotium non dirimēre contractum matrimonij , &c. caietan . in loco supra citato . euery man that hath nature 〈◊〉 him hath right in this law of nature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . till the time of pope hildebrand . euseb hist. eccl . lib. . cap. . rev. . iohannes a casa bishop of beneventum , wrote an italian poem in cōmendation of sodomie . zeged mutius did the like , whose booke is approoued by the bull of pope iulius . pope sixtus . built a stewes at , rome for the same vnnaturall lust . contra origin . haeres . . de quibus august . isti sunt nefanda facientes , sua corpora corruptioni tradentes . polygamie is & alwaies was vnlawfull . aemulae . gen. . . obiections answered . the first comming in of polygamie seemes plainly to ouerturne the contrarie opinion of aquinas , whose words are these , fieri potnit dispen●a●io à deo per inspirationem internam . supplem . . part . qu. ●● . art . . . sam. . . . king . . psal. . . videndum & quid debeas , & quid possis . see matth. . principalis prudentiae est omne malum initio opp●imere . concil . chalc. act . . consuetudo peccandi tollit fensum peccati . hos● . . . heb. . . lex divina curat de minimis . impudens oratio est dicere sic factum est , non enim si quid contra leges factum ▪ est id imitari licet . demost. contr . aristog . iacob married two sisters also at once , and by as good reason so may we . non numeranda suffragia sed appendenda . august . in psal. . right reformation of others beginneth at a mans selfe . begin not with others till thou hast done with thy selfe . psal. . . whosoeuer would haue gratious children must begin at religion . reasons . prov. . ● . it standeth in two things . prov. . . prov. . . preface of the catech. of the councill of trent . euseb. hist. eccl . lib. . cap. . gen. . . deut. . . lev. . . ier. . . sam. ● . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . riot an hatefull sinne . reasons . deut. . . a note of irreligion in parents to suffer it in their children . especially in a ministers child , staineth the labours of his father . to be bewailed , that so fearfull a sin should be so generall . the godly must moderate their affections , to containe themselues within the golden meane . luk. . . . pet. . . rules to helpe forward in this dutie . iob . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . disobedience of children to parents condemned . rom. . . . tim. ● . . coloss. . . eph. . . wherein obedience to parents must be shewed . reasons enforcing the dutie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ luk. . . philip . . the cause of lewdnes in sons is often the indulgence of parents . . sam ● . . king . . . prou. . . prou. . , . prou. . . prou. . . tunc temporis adhuc prae●byteris & episcopis vocabulum erat commune . chrysost. homil . . ad phil. ipsum dicit episcopum quem superioris praesbyteram nomina●it . p●●masius in locum . apud veteres ijdem episcopi & praesbyteri fuerunt ▪ lomb. lib. . distinct . . cap. . vid. pless . de eccl. cap. . dij tutelares . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apostoli constituerunt episcopos sed illi vocabantur communiter praesbyteri , & inter se aequales erant : quod vero episcopi post● apostolorum aetatem praesbyteris maiores habiti sunt ; ●llud magis consuetudine quam dispositionis dominicae veritate factum est . hier. ad tit. . all true ministers are gods watchmen . . king . . . a blind e●e is a blemish & burden in the natural bodie , much more in the ecclesiasticall . gen. . . ●er . . . doctr. . in designing men to places the first care must be of such gifts as the function requireth . exod. . . it is a generall corruption to begin where god endeth reasons for the dutie . ministers called stewards , why . luk. . . luk. . ● . the properties of a good steward . . faithfulnes in . things . . cor. . . . matth. . . . pe● . . ● . . cor. ● . . heb. . . act ▪ . psal. . . the second propertie of a good steward : wisdome in . forecasting . . dispensing in due . sort . . measure . . season . luk . . non fidelis haec dispensatio sed crudelis dissipatio est . bern. it is not euery one that can get a liuing that is fit for this calling . men must so account of thē as dispensers of gods mysteries . and not rest till they haue their masters whole allowance from thē . the nearer any man is to god in his place , the more carefull must he be of his cariage . ministers must thinke that it is for the honour of god to haue the stewards of his house vnblameable . nehem. . . such as draw neere vnto god in profession , must be carefull to beutifie it . reasons . prou. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . sam. . . frowardnesse most dangerous in a minister . reasons . prou. . . prou. . . psal. . . iob . . great schollers may and must be taught by meaner then themselues . reasons . . pet. ● . ● . gen. . . dan. ●● . ier. . . rom. . . how far anger is warranted in a minister . mark. . . ioh. . . how ●arre it is prohibited . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . neither naturall , nor sanctified , but corrupt anger condemned . eccles. . . hastines to anger a great blot in a minister . reasons . prou. . . . prou. . . rage blindeth reasons eye . prou. . . gal. . . prou. . . gal ▪ . . . tim. . . no mildnesse may betray the glorie of god. rev. . . . . rev. . ● . ● . thess. ● . . iam. . ●● . . chr. . . isa. . . psal. . . . sam. . . theodor. l. . & august . de civ . dei . l. . c. . vivere secundū naturam non est credentis . iust. martyr . meanes to represse rash anger , of two ●orts . . meditations . . practises . gal. . prou. . . . sam. . ● . how farre a minister may lawfully vse wine . isa. . . lev. . . the minister may not be one that sitteth at the wine . luk. . . eph. . isa. . , . see isa. ▪ . prou. . . iulian himselfe commanded the heathen priests at least to coūterfeit the liues of the chr●stian ministers , that the christians should not cast in the teeth of the gentiles the wicked liues of their teachers : and hence he especially forbad them to go into tavernes . trip. hist. l. . c. . ●ph . . a lamentable thing that this sinne is so rife in the ministerie . . tim. . . sam. . . sam. . isa. . . many arrows of gods wrath shot against this sinne . prou. . . prou. . see hab. . . hose . . . in what cases a minister may lawfully strike . a minister may not be a swash-buckler , or a man of a word and a blow . . cor. . . arma episcopi lachrymae & orationes . ambr. minister medicus est , is curat vulnera non ipse verberat . chrysost. . pet. . . luk. . . isa. . iam. . . psal. . . ier. . ● . couetousnes is a most base sin , especially in a minister . reasons . . tim. . . isa. . . philip. . . many ministers ayme at no other ende . hagg. . episcopus aut praesbyter aut diaconus nequaquam saeculares curat assumat , sui aliter dejiciatur . canon apost . . apostolicall directions for the auoiding of so noisome a sin . dulois odor lucri . sundrie kinds of filthy lucre . 〈◊〉 thy gaine that it be not filthie . god cannot blesse that which his law hath cursed . prou. . . prov. . . all is not gotten which is so gained . iob . . the very phrase of scripture speaking of riches should pul our hearts frō them . eccles. . . micha . . . abac. . . matth. . . . tim. . . eph. . iob . . matth. . eph. . . the symptoms and signes of this crauing sicknes . meanes to forbeare such couetous desires . . meditations . we ought to be content with things present , becaus god is alwaies present with his . eccles. . . . practises . luk. . . doctr. the minister must not onely be free from vices , but for the honour of his place shine in positiue vertues . reasons . it is no sufficient iustification of a minister to say he is an harmeles man. . pet. . . . ioh. . gal. . . rom. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euery minister euen the poorest may be harbour●es . act. . . matth. . . . cor. . . heb. ●● . ● . . chr. . . iosh. . . gen. . iob . rom. . . reasons to be hospitable to strangers . heb. . . . cor. . . reasons to be readie to distribute to the poore members of christ. . cor. . . . cor. . . vers . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whether onely good men are to be loued . whether onely ministers must be louers of good men . reasons to enforce the dutie . . ioh. . . loue me , loue my dog : much more my child . gen. . . thess. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tit. . . coloss. . . coloss . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . w●y the minister must be w●se . iob . . lightnes in ministers condemned . zeph. . . . tim. . . dan. . . . tim. . . reasons why ministers must be righteous in their dealings . . sam. . . levit. . . ministers must be araied with robes of holinesse . ier. . . isa. . this vertue was liuely and largely shadowed out in the old testament : in the . levites . . priests . . high priest. rom. . . heb. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherein the vertue of temperance standeth . meanes to attaine it . . cor. . . prov. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word of god is a most certen and infallible word prooued . psal. . . rom. . ▪ ministers hold it ●ast . ier. . . amos . . . . tim. . . the lesse certen must confirme the more certen . . tim. . . . tim. . . hold fast vnto it . habac. . . cusanus . canon law a fitter rule for the popish religion then canonicall scripture . isa. . . . ier. . . luk. . . rom. . . act. . . people must attend to the faithfull word . hold it fast as the euidence of saluation . be thankfull for it . testifie this thankfulnes . the word is euery way fitted for the instruction of the faithfull . reasons . . cor. . & cap . . . eph ▪ . . heb. . . there is no learning to this to edifie withall . the s●●plest ought to be exper● in the scripture , beeing fitted to their capacitie . wisdome is easie to him that will vnderstād . i may point with my finger , but i cannot giue the eyes to see what i point at . aug. prolog . lib. de doct . christ. no imperfection or want in the scriptures . ●om . lib. . cap. . . . ●om . lib. . cap. . . pro re nata . adoro plenitudinem scripturae . tertull. cont . hermog . . pet. . . some things in scripture difficult how , and why . the sunne is seene by his owne light ▪ . tim. . . who be the teachers of holy doctrine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . doctr. euery man must become a learner of this doctrine . heb ▪ . . an examination whether we haue beene as fit to learne , as this doctrine is fit to teach . . pet. . . cap. . . the men of god in speaking of the word haue euer set some marke of excellencie vpon it . reasons . as men seele the word in their hearts , so their mouthes speake of it . gen. . scripturas non simpliciter , id est , ad esse ecclesiae , sed ad bene esse solū necessarias , nec tamen sufficientes disputat . bellar. de verbo dei . lib. . cap. . what to iudge of the popish spirit , speaking basely of the scriptures . ministers must set an edge on their doctrine by exhortation . pectus facit disertos . people must endure the word of exhortation . see also coloss. . . collat . with . . then is exhortation powerfull when it is grounded on wholesome doctrine . act. . . ministers must resist resisters of the truth . notes of him that resisteth the truth . eph. . ● . prou. . . act. . . isa. . . a minister ought to be a man of knowledge . ezra . . . . cor. . . deut. . . . cor. . . a dumb minister cannot be gods messenger . act. . . ier. . . if darknes be in the mountaines it cannot but be in the vallies . chrys. hose . . . vers . . . . chr. . . . the scriptures furnish a man excellently to euery ministeriall dutie . . tim. . , . matth. . . act. . . act. . veritas index sui & obliqui . the scriptures make the ministers mouth a sharpe sword , isa. . . the vaile is ouer the heart of the papist , not ouer the scriptures . aug. epist. ● . error in life commonly a ground of error in doctrine . . thess. . . reasons . . pet. . . . . act , . . . . ioh. . no maruaile if many ministers resist the truth , for many are disobedient . rev. . . . cor. . . they spend much labour in vaine who are disobedient to the doctrine themselues teach . ier. . . praecordia . false teachers deceiue mens minds . waies . three properties of error . the best fence against false teachers . vt poena peccati non vt pectatum . . tim. . . tim. . . deut. . . gal. . . rom. . . matth. . . vse and ends of circumcision . heb. . . heb . . gal. . . gen. . . luk. . . ier. . . coloss. . , gal. . the greater the danger , the plainer must be the reproofe . . tim. . . conditions of plaine reproof , three . sundrie plaine reproofes condemned . iob . . the archseducers of the people of god. popish teachers their successors , prooued . ier. . the holding of whole poperie cutteth off a man frō christ. iam. . . cap. . . philip. . . poperie ought not to be tolerated where it can be abolished . gregor . de val. populus christianus tenetur obsistere arctissimo conscientiae vinculo , & extremo animarum periculo , si praestare rem possit . creswel . haeresi nunquā decrit ratio . cap. . . . tim. . . faithfull teachers must timely oppose themselues against seducers . . tim. . . haec si non possis , ne sis epis●opus . theoph. it is rather to be wished then hoped that all ministers should be of one mind . ier. . . matth. . . matth. . . act. . . . cor. . . gal. . . whether a mā may be saued that erreth in a fundamentall point . aliud est non credere aliud nolle credere . implicite , & praeparatione animi . many are called , few are chosen . ruth . . iob . many set out of egypt who neuer come at canaan . seducers secretly in●ect , & creepe into houses . iude . matth. . . . pet. . . iesuitical frogs creepe into euery blind corner . why god suffereth such hurtfull men . reasons . deut. . . error is exceeding infectious . . tim. . ● . matth. . . gal. . . m●sters of families must keepe out popish & profane p●rsons , if they would not haue their houses infected . an heart set vpon gaine will feed it selfe by falshood ▪ micha . . . . ezek. . , . . pet. . . . cor. . . multo aequanimius decē millium animarum ferunt lacturam quam decem solidorum . nicol . clemangis de pontif. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a minister may be plaine in his reproofe . isa. . . exhibete vos matres fovendo , patres corripiendo : extendite vbera , sed producite verbera . rom . . a minister must be wise in his plainnes . hest. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ palam ●ario . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud veteres fuerunt fanorum antistites & interpretes oraculorum ▪ teste festo . cicero . what kind of prophet was epimenides . . sam. . . . king . . differences betweene the prophets of god , and the prophets of the gentiles . numb . . . rev. . . dan. . . the gentiles had their prophets so called to witnes against their impi●tie . so bucer said of seneca . rom. . . the lord hath a number of witnesses against hypocriticall and profane professors of christ. witnesse that worthie booke catalogus testium veritatis . not simply vnlawfull to alledge the saying of a prophane man in a sermon . reasons . foeliciàs & oppugnabunt & propugnabunt , qui in gentilis sapientiae x●sto spatiis aliquot confectis , ad sacram hanc militiam , veluti tyrocinio quodam , proluserint . tilenus . iulian forbad the christians the reading of heathen poets and orators , least they shold alledge their authoritie against the heathens . for , saith he , they thrust vs through with our owne fathers . cautious in such allegations . cor. . . non in coetu ecclesiastico . augustine confesseth that while he continued in the pride of his heart , he disdained the holy scriptures , and thought thē nothing to the eloquence and knowledge he found in the bookes of the heathen , as tullie , and others : but after he saw himselfe , he knew also that all humane eloquence & philosophie in cōparison of thē were no better then bladders stuft with wind . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. falshood in word and deed condemned by the light of nature . they that are enlightened by grace must much more abhorre it . ioh. . . coloss. . . there can be no officiou● lie , because euery lie is against some office & dutie . obiect . sol. obiect . sol. . cor. . the persian law for the third lie enioyned a mā perpetuall silence . zeph. . . reasons to vrge truth of speach . the scripture calleth bruitish men by the name of beasts : why . psal. . . spiritus sanctus vnum nomen eis iure tribuit qui vnam rem agunt licet contratia specie . . pet. . . impetu quodā in sua obiecta . ier. . . hose . . . philip. . . homo homini lupus . many men so degenerated as that they haue cut themselues from the account of men . ●odin . ier. . . . rev. . . synechd ▪ partis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hesiod . zenoph . idlenes condemned . order of nature . . ordo partisi . . symmetria . . functio . gods institution before the fall . iob . . much more since the fall . most of al christian profession . . thess. . . . reasons to mooue to diligence in our callings . idle persons pouerties prisoners . a proper embleame of such a person as is here mentioned . an honest calling a schoole of christianitie . reason● . habet animam pro sale . idlenes and intemperance are seldome disioyned . intemperance what . . cor. . . reasons against intemperance . rom. . . rules of direction against intemperance . vers . . euery truth beeing gods , must be receiued whosoeuer be the instrument . ioh. ● . . cor. . . ministers must not be discouraged frō their dutie , though they be to deal with a bruitish and wretched people . exod. . . legati à latere no reproofe may be vngroūded , but the cause must be iust & knowne so to be . . cor. . . reasons . euery reproofe must be tempered to the nature of the sin . iude . iude . gal. . . theodoret. reprooue not rashly but with wisdome and spirit of discerning . gal. . . cor. . adde to wisdom zeale and conscience . psal. . . be willing and patient in beeing i●stly reprooued . ier. . . words sweetest to the care are not alwaies the wholsom●st to the heart . luk. . . the sharpest censure in the church must ayme at the recouerie of offenders to soundnes in faith . ministers must not reprooue to disgrace mēs persons but mens sinnes . hearers must not mistake their ministers in their reproofes . a fearfull thing to reprooue men for aiming at soundnes in the faith . no christian must content himselfe with spirituall life , vnles it be accompanied with health and soundnes . difference betweene spirituall disease , and infirmitie . means to keep sound from spirituall sicknesses . reasons to vse those meanes . isa. . . iewish fables what . non legem sed legis minutias vrgebant . . tim. . . why so called . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the word is generall , and homer still vseth it in the better sense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a special means of soundnes in faith , is to shut our eares against fables & fancies of men . iames. . thess. . ● . col. . . col. . . seueral doctrins which as so many bad humors spread and feed spirituall diseases . . of turks . . of iewes . rom. . . . cor. . ● . . of papists . a fearfull iudgment of god to be turned away from the truth . . thess. . . gal. . . men are generally too indifferent in a matter of such moment and peril . rules to preserue vs from beeing turned off the present truth . change of hart and life goeth with all sauing knowledge . alfonsus king of aragon . who are pure persons . lam. . . . act. . . iob ▪ . rom . reasons why men sanctified in part are called pure . cant. . . ioh. . . christians are pure , but not puritans . puritas haec est iustitia viatoris , non comprehensorum . . ioh. . . ezek. . . tu audes novatiane mundū●e dicere , qui 〈◊〉 operibus mundus esses , hoc solo verbo immundus fieres . ambros. de 〈◊〉 . l. . c. . malac. ● . ● ▪ ioh. . . non de puritate omnimoda , & perfectione absoluta , vt iob. . . & prov. . . sed opposita hypocrisi & dolo . psal. . . psal. . . . cor. . . scoffe not at the titles by which the lord honoureth his children . ester . . notwithstanding these scofs striue to further puritie of heart and life . . pet. . . reasons . . tim. . ● . act. . . . tim. . . malac. . . ioh. . matth. . . psal. . . heb. . . rev. . . ioh. . . heb. . . . cor. . . dan. . . euery thing by creation good in it selfe . waies . euery creature good in respect of others : as . god. . man. . other creatures . gen. . all the impuritie vpon the creat●re is either by . gods holy institution . . mans corruption . porphyrius . dan. . . a thing good or indifferent in it selfe , spoiled in the doing . waies . . cor. . . the strong ta●● no offence but reioiceth in the vse of christian libertie . god hath ingrauen some part of his image vpon all his creatures . all the hurt of man from the creatures is first from himselfe . not restored to our former right in the creatures , before our reconciliation with their creator . note well . how the pure may vse any thing purely . things indifferent vsed in faith . . tim. . , . rom. . . . things indifferent vsed in loue , when . rom. . . cor. . . matth. . . gal. . . papists must be compelled to come to church notwithstanding it offend them : and why . gal. . things indifferent must be vsed to further our selues and others in godlines . things indifferent vsed in sobriety , when . . cor. . . to vse a thing purely , . a man must sanctifie himselfe . . he must sanctifie the creature by the word & praier deut. . . . thess. . . reasons proouing that a mā ought not to vse any of gods creatures without leaue and thanksgiuing . psal . psal. . , . psal. . . psal. . . psal. . . & last . open thanksgiuing at our tables necessary . sam. . . act. . . beza homil . . hist. resurr . meats & drinks not vsed in . faith . . loue. amos . . . sobrietie . ester . apparell not vsed in . faith. zeph. . . deut. . . loue. . sobrietie . riches nor vsed in . faith. . loue. luk. . . . sobrietie . praeparatione mentis saltem . a man may not aske more wealth in prayer then necessaries : and why . recreations not vsed in . faith. non est bonū ladere cum sanctis . throwing at cocks an inhumane sport . it is no safe medling with edge tooles . prov. . . . loue. . sobrietie . a good heart prizeth the word aboue the gold of ophir , and no treasure is comparable to it . prov. . . rules of direction for the vse of al things . a man will neuer giue ouer earthly pleasures till he see better . eph. . . gal. . . coloss. . . a wonder that to men so pure as they by their positions would be , so many sorts of creatures should be impure , as meats , mariage , daies , &c. iam. . . diuinitie of scripture proued by discouering the inwa●d thoughts of wicked men . eph. . . . cor. . . rev. . . ier. . . abac. . . prou . . king . . . the miserable estate of a wicked man. . cor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . cor . . . cor. . . rom. . . gen. . . a more full description of mans naturall estate see in cap . . lev. . . . thess. . . lev. . . before naturall vncleannes be purged euery thing is vnclean to a man. prou. . prou. . . isa. . . agg. . , . exod. . . . main● differences between the godly and the wicked : in thoug●ts . eze● . . . words . actions . passions . promises . life . death . mal●c . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . tim. . . there will be alwaies hypocrites in the church . act . . . tim. . . . tim. . . . why. lev. . . t●●e thine own soundnes . trouble not thy selfe when others are proued vnsound . rev. . . looke not to finde a soile vpon earth , wherin wheat groweth without chaffe . foure marks in the text to kno● an hypocrite by . a forme of godlines . hos. . . mark. . . a denying of the power of it . non solum in falsis verbis , sed in simulatis operibus mendacium est . item . christianum se dicere & opera christi non facere mendaciū est . ambr. serm . à dominica de abrah . ier. . hose . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . disobedience . . tim. . . hose . . . psal. . . strangenes to the whole life of god , and vnfitnes to make a vessel of mercie of . . king . . . the miserable conditien of the hypocrite . luk. . . matth. . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . matth. . . . king . . . thou canst hardly know an other to be an hypocrite . . king . . looke well that thy selfe be none . how fitly the hypocrite resembleth the stage player , from whom he hath his name . trials of such as professe they know god but doe not . trials of such as professe duties to god so knowne but indeede denie them . two sorts of hypocrites . . tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . no example of man must turne vs out of our godly course . . tim. . . rev. . . there must be differences of iudgement amongst men . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . tim. . . in these differences it is safe to looke directly to the word . isa. . . . pet. . ministers must feede gods people with wholsome doctrine . reasons . prou. . prou. . . . tim. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what things are requisite to an able minister . three things must be deare to a minister : . gods glorie . . mans saluatiō . sinceritie of the truth . rom. . . . duties belonging to hearers . . desire onely wholsome doctrine . . to receiue it being wholsom sauourly . neuer examine a ministerie by the pompe but by the power . . to hold it when they haue it , and not cast it vp . . pet. . . to thriue & and grow in grace by it . conditions required hereunto . wholsome doctrine must be applied to seuerall ages and conditions of men . it is the learned tongue that can doe this . luk. . no man in this life can come to that pillar on which he may write , ne plus vltra . old men must first be taught their duty , why . prou. . . . ioh. . . old men must lay aside . frowardnes . paul saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . worldly wisdome . sobrietie especially commended to elder men . why. elder men must carie a seemely grauitie thorough their course . reas. alia aetas alios mores postulat . iob . . . moderation of lusts and passions is a most seemely grace in an old man. iob . . . sam. . . . . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . soundnes of faith standeth in . things . ground . heb. . . rom. . . obiect . rom. . . worke ▪ heb. . ● . coloss. . ● . gal. . . fruits . soundnes of faith especially required of old men . why. heb. . . doctr. euery man must make vp decay of nature with soūdnes of grace . eccles. . . . cor. . . isa. . . rev. . . heb. . . ioh. . . . ioh. . . rev. . . soundnes of loue standeth in . things . . the ground . . the order . gal. . eph. . . . in the seat . . in the work . . cor. . . iames. . in the durance . charitas quae deseri potest nunquam vera fuit . august . ad iulianum comitem . patience necessarie for euery christian. heb. . . and . . specially commended to old men . why. persecution the ancient armes of beleeuers . . cor. . . soundnes of patience in . things . . in the groūd . psal. . . sam. . . . fruits fiue . iam. . . psal. . . iob . . psal. . . durance . iames . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . women as straitly bound to the meanes of saluation as men . philip. . . act. . . act. . . . . tim. . . act. . . hosius affirmeth that a dista●●e is fitter for a woman then the bible : de expresso verb. dei. but more blasphemously linwood , who verily thinketh it was the deuills invention to permit the people the reading of the bible . ierome commended a gentlewoman in his time for teaching her maids the scrip●tures . in rpitap ▪ paulae . luk. . . . cor. . . act. . . rom. . . . . heb. . . . king . . . . king . . . . things for women to meditate vpon . a generall rule for the behauiour of the elder women is , that it be such as becommeth holines . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. . . isa. . . . pet. . . cant. . prou. . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioh. . . false accusing . waies committed . . sam. . . . sam. . . amos . . act . . & cap. . . act. . . prou. . . and . . prou. . psal. . . this precept specially directed to old women for sundry causes . . tim. . . iam. . rules to auoid false accusing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eccles. . . eph. . isa. . . . cor. . . pet. . drunkennes in old women most hatefull . reasons . . pet. . . in vino veritas . prou. . a note of corruption to yeld our selues seruants to the creatures ordained to serue vs. meanes of putting our selues vnder their seruice . . cor. . . prou. . . a dutie enioyned euery christian woman to call on others to her godly course . heb. . psal. . . numb . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 . the fruit of the elder womens holy carriage must appeare in the yonger . priuate duties more comfortable ▪ but publike more powerfull . philip. . . no needelesse precept to exhort yonger wom●n to loue their husbands and children . why. rom. . . tim. . . why women should loue their husbands . reasons . they twain are one in . respects . prou. . . except the wife will hate her owne flesh she must loue her husband . gen. . . ruth . . isa . . the husband & wife are yoake-fellowes and ioynt companions in ioy or sorrow . gen. . rules for the right louing of the husband . gen. . husbands duty towards his wife : wherein . . sam. . . prou. . gen. . . the office of true motherly loue . gen. . . . sam. . exod. . luk. . . basil speaking of his nurse macrina , saith that she taught him the scriptures of a child . epist. . prou. . . . king . . . sam. . . the mother must thus loue all her childrē . vers . . a discreet cariage is a beautifull grace in a yong woman . eccles. . . chastitie of mariage vrged by reasons . prou. . . deut. . . prou. . . . cor. . . means of preseruing this chastitie . melius vincitur fugiendo quam oppugnando . august . . thess. . . heb. . housekeeping is chastities best keeper . that women should keepe their owne houses . reasons . prou. . . the wife by keeping at home auoideth both suspition of euills , prou. . . as also occasion of it . wherein this goodnes of a woman is most conuersant . rom. . . act. . . prou. . . . . prou. . . women must be subiect to their husbands , why. est. . . . mans superioritie was no part of the wiues punishment . eph. . . obiections to beare off the duties friuolous . wherein must wiues be subiect . gal. . calv. in . sam. homil . . luk. . . . king . . . husbands may not beat their wiues . profession without practise , causeth the holy name of god to be blasphemed . matth. . . cor. . . reasons to mooue our care of not staining our profession . . pet. . philip. . . ethni●us quo modo aliter respondisset : . sam. . . . king . . luk. . . thus one wittily alludeth to the angels words : first thou shalt bear a sonne , & then call his name iesus . rules so to carie our selues , as we staine not our profession . deut. . young men must order their waies by the word . heb. . . . ioh. . experience wisheth vs to strike on the iron while it is hote : straight a tree while it is a twigge : worke waxe while it is soft : and heale a sore while it is greene . ier. . . heb. . . reasons to mooue young men to looke timely to their waies . prou. . . ioh. . . . tim. . , . mark. . . matth. . . psal. . isa. . . helps to the former dutie . prou. . . psal. . . it was a great commendation of origen , that like another timothie he learned the scriptures of a child euseb. lib. . cap . the pastor must sometimes entreat , where he may command . magis docendo quam iubendo , monendo quam minando . aug. epist. . iude . the 〈◊〉 of sob●ie●●e very 〈◊〉 commended to young men . eccles. . . prou . . seething pots cast off a deale of scumme . reasons to enforce the duty . meanes of practise . . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . concent of good life and good doctrine make a sweete harmonie in a minister . the priest might not come to the temple without the sound of his bells . . tim. . . . pet. . ioh. . . reasons to stir vp the men of god to care ouer their liues . amos . . heb. . ● . it is possible for a man by grace to liue vnblameably . luk. . . iam. . . meanes to attaine to an vnblameable life . faithfull ministers shall not want withstanders . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . tim. . . . tim. . act. . . rev. . . rev. . . tim. . . ier. . . ●er . . . ad . it must not seeme strange if good men be more withstood then worse . . ioh. . philip . . resisters of godly ministers haue their mouths wide open with reproches against them . . cor. . . ezr. . . . luk. . . . calumniare audacter saltem aliquid haerebit . luk. . . euery godly mans endeauor must be to stop the mouths of gods enemies , and make them ashamed . reasons . subiection of seruants wherin it standeth . the seruant must honour his master as his better . the master receiuing his authoritie from god ▪ he that resisteth him resisteth god. gen. . . sam. . . . cor. . . subiectio est servilis , vel civilis , illa vtitur praesidens subiecto ad suiipsius : hac ad subiectorum vtilitatem & bonum atque haec fuit ante peccatum . aquin. summ . . part . quaest . . art . . . tim. . . see . pet. . . wherein seruants must please their masters . luk. . . the place of seruice is from the lord , who therefore will shew goodnes to him that cōscionably performeth it to wicked & cruel masters . eph. . . non adorationis equalitate , sed seruirutis fidelitate . bern. . cor. . . act. . . masters must not be pleased in wicked commands . exod. . . ●ike master like man. ad aras . . sam. . . wherein seruants may answer , or not answer their masters . ● . sam. . . . iob . . vers . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . zach. . coloured theft of seruants detected . gen. . . gen. . . prov. . . gen. . . and , ● . the faithfulnes of seruants wherein to be shewed . g●● . . . . gen. . . motiues to the dutie . luk. . . the gospel called the doctrine of christ , why. mark. . . rom. . . . cor. . . ioh. . . rom. . & chap. . doctrine of god adorned two waies . . pet. . . rom. . . hest. . . exod. . . the meanest christian may and must bring glorie to the gospel . . difference betweene the law and gospel . coloss. . . we are not vnder the law in . respects . rom. . . zach . . how a mā may know that he receiueth the grace of god in truth ▪ & not in vaine . . cor. . . thess. . . rom. . . be sure to haue thy part in grace . call on others to partake in it . pitie such as doe not . . difference betweene the law and gospel . gal. . . no doctrine of works can now bring saluation . . cor. . . embrace the doctrine of grace as thou wouldest saluation it selfe . heb. . . . difference betweene the law & gospel . rom. . . act. . vniuersall election can not be drawn from this place . iob . . rom. . . isa. . matth. . . . difference betweene the doctrine of the law & gospel . the fathers of the old testament had but a candle to see by , not a sunne , as we . the very euēts haue preached themselues . isa. . . the spirit to the old beleeuers was powred out droppe by droppe , but now in abundance . evangelium promissum . a candle is not so necessarie in a darke house , as the light of the gospel in the darknes of mens hearts ▪ not without great danger can we shut our eyes against the light which hath appeared . a triall whether thou receiuest this light . ioh. . . motiues to entertaine the light while it is with vs. . tim. . . coloss. . . many refuse the light . ier. . ▪ heb. . . the gospel a schoolemaster as well as the law . gal. . . concil . tri● . sess . . cap. . can . . . the wisdom of god hath ioyned saluation & instruction together : mans fullie would disioyne them . ioh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . be willing to enter into this schoole wherin saluation is offered to allure vs. prov. . . gen. . . . ioh. . . lusts why called worldly . gen. . . in beleeuers the commandement is possible . waies . rom. . . act. . . grace truly receiued hath taught to denie all vngodlines . vngodlines branched into . heads . malac. . . isa ▪ . . in thoughts . ier. . . . pet. . . . in speaches . iob . . . in conuersation . ier. . . psal. . . whatsoeuer shall plea● for the entertainment of lusts , a christian must resolutely denie them all . no way can profiting in grace be better shewed , then by this resistance . heb. . . . pet. . . rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . king . . . rom. . . onely our religion teacheth true mortification . . king . . gal. . plato of diogenes . act. . . doctrine of grace teacheth not onely to abstaine from euill , but doe good . eph. . act. . . vers . . rom. . , the gospel bringeth saluation , but looketh for an answerable returne and recompence . ● the proper worke of sobrietie . . in things inward . coloss. . . . cor. . ● . iam. . . . in outward . luk. . . iam. . ● . eccles. . . . cor. . . ii. rules of practise . . the proper worke of iustice . . rules of practise . luk. . . eph. . . motiues to practise these rules . . the proper work of pietie . . rules of practise . ier. . . gal. . . many sorts of men bewray the vngodlines of their hearts . reasons to 〈◊〉 to the exercise of godlines . godlines must be exercised in this present world . the right ende of this present life is to learne the way to a better . philip . ▪ spes pro re sperata . meton . adiunct . blessed hope why so called . christ called a mightie god ▪ why. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the gospel receiued in truth , lifteth vp the heart to waite for christs second appearing . reasons . eph. . . philip. . . triall of our selues by the former doctrin . cant. . . cant. . . to this expectation of christ , are required . a sound ground . lumbard . . sent . distinct . . . sound qualities , which are fowre . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isa. . . prou. . . rev. . . . pet. . . . ioh. . . . sound effects , which are also foure . heb. . . numb . . . . vers . . act. . . motiues to the expectation of christ. matth. . . luk. . . ignoratur vnus dies vt observentur multi . curiosi ad cognoscendam vitam alienam , desidiosi sunt ad corrigendā suam . august . confess . lib. . the expectation of christ is a notable meanes to prouoke men to christian duties . . to attempt them . eccles. . . act. . , . act. . . rev. . . . to hold on in them with chearefulnes . act. . . . . ●im . . . . tim. . . pet . . cor. . . . to hold out in them with perseueranc● . iude . luk. . . iam. . . in that most perfidious councel of constance . . cor . . . prou. . . . cor. ▪ . heb. . . psal. . . christs glorie shall shine out in full brightnes at his second appearing . matth . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . thess. . . coloss. . . philip. . . . pet. . . act. . . we must neuer speake of god or christ , but in a weightie matter and reuerent manner . reasons . ier. . . act. . , . how christ gaue himselfe for vs. ioh. . . luk. . . there can be now no other priest nor sacrifice besides christ hi●s●lfe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h●b ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioh. . . heb. . . ● . . the popish distinction of priests into primarie and secondarie ouerthrowne . vpon hebr. . hebr. . , . mors necessarius modus oblationis , tolle mortem tollis oblationem . the popish distinction of oblation of primarie , an● commemoratiue confuted . sess. . cap. . christ gaue himself & therfore wholly both bodie and soule : and why . isa. . . . christs death and passion was voluntarie , seeing he gaue himselfe . ioh. . , . . tim. . . christ gaue himselfe for his church , & not for euery particular man. reasons . expiatio & intercessio sunt partes inseparabiles sa●●rdotij christi . psal. . . eph. . . eph. . how christ is said to reconcile the world to god. tractat. ●n ioh. how christ is said to die for all men . . cor ▪ . . christ suffered not for his owne sinne , for he was giuen for vs. christus praeter ●a bona quae suis laboribus peperit nobis , meru●t etiam sibi corporis gloriam & nominis exaltationem bellar. l. . de chro. cap. . we must receiue this gift and make our best benefit of it . we must giue our selues to him who gaue himselfe for vs. seeing christ hath giuen himselfe , there neede no other satisfaction for sinne . christ redeemed his church from the captiuitie of sinne ●wo waies . how so short a suffering could redeeme from infinite euills . mortem re , non tempore infinitam tolleravit christus . before this redemption we were bōdslaues ▪ vnder sinne & death . . pet. . . ioh. . . sinne resembleth a tyrant many waies . rom. . . miserable is their estate who a●e out of christ , because they haue no part in this redemption . deale with sin as with a tyrant . the sonne hauing set vs free great is our freedome . bellarm. lib. . de poenit . cap. . concil . trid. sess . c. . heb. . . & christs satisfaction is not partiall , but freeth vs from all iniquitie both guilt and punishment . matth. . isa. . . mors piorum est medicinalis non poenalis . he hath well deserued al our loue who hath paied all our debt . beware of sin which bringeth back the former bondage . full consolation to the godly from the former doctrine . christ purgeth his people two waies . hebr. . . redemption & sanctification are inseparable companions . . cor. . . exod. . . . king . . . . ioh. . . there must needs be much vncleannesse where is neede of continuall clensing . philip. . . sinne is neuer pardoned but where it is purged . rom. . . ioh. . meanes of our purging to be vsed . ezek. . psal. . . thess. . . . cor. . . malac. . . zach. . . motiues to vse carefully the former meanes . luk. . . iun. in exod. . . deut. . the church is gods peculiar sundrie waies . cant. . . num● . . . eph. . . ferendo , non feriendo . qui in christū credunt linguis loquuntur novis . bern. de ascen . dom . ier. . many consolations to gods people from the former doctrine . psal. . . we must liue vnto the lord whose we are . . pet. . . ● . deut. ● . . ● . deut. . loue the saints because they are gods peculiar . phil . , . zach. . . cap. . . the worker must be good before the worke can be so . august . epist. . honorato . rom. . . a good worker cannot but bring forth good works . ioh. . . heb. . . . ioh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what vertues must attend zeale to guide it aright . act. . how necessarie zeale is to a good worke . psal. . . . ier. . . ezek. . . nehem. . . numb . . ioh. . . . the effects of zeale about the effecting of good things . rom. . . act. . . philip. . . rom. . sundrie sorts of men bewray the want of zeale . act . . see cap. . . ● . tim. . . all proofes & reproofes must be fetched frō the scriptures . the word must be so handled as the authoritie of it be preserued . reas. . cor. . . isa. . . matth. . prov. . . act. . a grieuous sin to despise gods ministers . r●as●●s . . cor. . . rev. . . rev. . . exod. . . . pet. . . rev. . . . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the doctrin● of subiection must be often inforced , and why . numb . . ●sa . . the scope of the ministerie is to keep men in remembrāce of christian duties . . cor. . . reasons . heb. . . the memorie of christians should be taken vp with godly instructions learned in the ministerie . deut. . psal. . . why men can not remember the good things they heare often . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth necessarie subiection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie●h more free , and voluntarie obedience . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me●o imperio ve●●●tur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui alieno & subordinato . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . pet. . . rom. . . quis vos excepit ab vniversitate● bernard . epist. . christianitie consumeth not magistracie , but confirmeth it . reas. against anabaptists . the gospel forbiddeth not law ▪ but teacheth how to vse it . rom. . . pet. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the malice may be forgiuen where the damage is required and recouered . hest. . . dan. . . ezr. . . act. . . and . . and . satan hath euer laboured to bring christian religion into the hatred of princes , as the greatest enemy to their estate . the way to bring people vnder subiection to gouerners , is to plant the gospel , and so make them subiect to christ. euery soule must be subiect to the higher powers . innocentius . origen . omnis anima , id est , animalis homo . . cor. . . eccles. . . vsque ad aras . isa. . . chr. . . zach. . . salomons throne is called gods throne , . chr. . . deut. . . magistracie and ministerie serue one another as the left hand doth the right . harmon of confess . sect . cap. . . chr. . . . . chr. . . . eccles. . . ordinatio divina secundum substantiam : humana secundum modum , & finem . prov. . ● . ester . . deut. . . . . king . . . . sam. . . sam. . ● . . sam. . . exod. . . reasons why christians must be subiect to magistrates . numb . . . numb . . . the lord maintaineth their authoritie . waies . deut. . . . sam. . . prou. . . exod. . . eccles. . iob . dan. . . . sam. . . lament . . . . pet. . . iude . the popes vassals must swear themselues enemies , yea rebels against lawfull authoritie . satan many waies seeketh to bring this ordinance into contempt . vers . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . pet. . ●● . euery christian must make account that euery christian dutie belongeth vnto him . matth. . . cor. . . . thess. . . rom. . . act. . . rev. . & . psal. . not onely the minister but common christians must be ready for christian duties . iam. . ● . non quantum , sed de quanto & quanto animo detur . ambros . the christian course must be so wisely contriued , as no dutie may hinder another . eccles. . . euery christian must pres●rue in himselfe a readines to euery good worke . . cor. . . . pet. . . iam. . . eccles. . . reasons . notes to trie this grace by ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . coloss. . . exod. . . malac. . . . cor. . . rules of practise . iob . . ad the word condemneth as well vnbridled speaches as disordered actions . what cases a man may speak of the euill he knoweth by an other . euill speaking reduced to . heads . . sam. . . . sam. . euill speaking a most vnseemly sinne in a christian. prov. . . eph. . . coloss. . . phil. . . iam. . . religio à religando . it is not thought so dangerous as it is . prov. . . prov. . . prov. . . meanes to auoid this sinne . the shoppe is furnished out out of the warehouse . . tim. . . . pet. . . psal. . . prou. . . iam. . . sundrie sorts of contention lawfull , both religious , ciuill , and domesticall . august . contra faust. manich. lib. . cap. . act. . . a christian may not be a common barrater . pretences against this doctrine answered . leniter qui saeviunt sapiunt magis . prou. . lev. . . rom. . . . sam. . eph. . prov. . . isa. . . rules to auoid the sinne of quarelling and contending . psal. . . . sam. . . gen. . , . prou. . . prou. . . isa. . . iud . . . plinie . prou. . . dum patitur vincit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . christian equitie is necessarie for all christistians . the fruits and effects of this vertue . iam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . coloss. . . . necessitie of this grace ▪ philip . . description of meeknes expla●ed . gal. . . and . . eph. . col. . . this meeknes no enemie to true zeale . cap. . . the vse of this grace . iam. . . iude . motiues to meeknes . psal. ● . . matth. . . the consideration of our cōmon condition is a ground of meeknes . . cor. . . rom. . . . in another mans weaknes see thine owne . rebuke anothers sinne as if it were thine owne . let euery remembrance of sinne be a motiue to bewaile it in thy selfe , & pitie it in others . whosoeuer is called vnto the faith , hath experience of a change in himselfe . how to come to the sense of this change . heauenly motiues . comfort to those that truly desire to feele it but cannot . blesse god for it where euer thou seest it . gal. . . . mente 〈◊〉 . voluntate 〈◊〉 servi . . toto 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ier. . . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the course of the vnconuerted is an vnwise walking . the maine properties of folly most natural to the naturall man. iob . . who are wisest men . prov. . . a marke of a man out of christ to resist and reason against the word . ioh. . . iob . . ier. . . psal. . . ioh. . . before men be brought to christ their whole life is but a wandring from the waies of god. . ioh . . the deceit of the heart putting forth it selfe in sundrie vngodly practises . zeph. . cor. . zeph. . . psal. . ier. . . . fiue sorts of men in seuerall paths , and neuer one in the right . ier. . . ioh. . prov. . . and . ● . . ier. . . tolluntur in altum vt lapsu g●aviore ruant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . free will considered in the subiects . the bondage of will considered in the right obiect . bellarmine saith we haue turned men into beasts , by taking away free-will . praefat. de lib arb . ob. sol. ob. sol. quae eunque agimus dum ●umus alieni à deo non possunt illi placere . basil. de baptis . lib . quaest . . extra christum omnis virtus in vitio est . hier. vbi nulla vera religio ●bi nulla vera virtus . augustin . ob. sol. councel of trent . sess . . can . . tom. . lib ▪ . cap. . co●nc . sess . . ca● . . grounds drawn out of scripture agai●st the popish doctrine concerning free will. video meliora proboque deteriora sequor . rom. . . . diuers pleasures why so called . our miserie enlarged in that the will is more rebellious then our minde was blind . rom. . . pet. . . . pet. . . miserrimus est qui misero servit . eph. . ●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ iam. · the spirit in man lusteth after enuie : prooued . . sam. . . prou. . . gal. . rom. . professors must be carefull to banish all the sinnes of this suit . gen. . . rom. . ● . men are naturally possessed with this point of poperie , that this corruption is seated in the bodie , sences , and inferiour faculties of the minde onely . timely take in hand thy crooked nature . morbus & languor naturae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he calleth himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . how god can be so good to man , seeing so many vessells are prepared to destruction . rom. . . psal. . . mich. . ●● . . cor. . . then are we saued when we are sanctified . . ioh. . . ioh. . . saluation considered two waies . alia est depositio pecca●i . quae donatur ex parte . alia mortalitatis quae speratur . none saued hereafter who are not saued here . for assurance of saluation haue recourse to thy sanctification . philip. . . men conuerted are happie men , though the world see it not . trie thy present happines by this touchstone . before the lord put forth his loue in his christ , it could not be reached of man or angel . . tim. . . hebr. . . let the papist goe to the nobles of the court of heauen , we must goe to the prince himself . let it be well noted against the papists , that euen works of iustice and grace are opposed vnto mercy & grace : and not works of nature , as they would haue it . our saluation beginneth in election , and not after we come to faith , knowledge , or good desires and works . both augustine and thomas vrge this place to prooue this conclusion . voluntas dei occulta esse potest , non potest esse iniusta . august . ad paul. epist. . ezek. . . dilexit non existentes imo resistentes . bern. qui fecit te sine te , non salvat te sine te . august . essentiall parts of a sacrament three . the lord in baptisme not onely offereth but exhibiteth grace . concil . triden . sess . . can . . si quis dixerit per ipsa novae legis sacramenta ex opere operato non conferri gratiam , &c. grace not tied ●o the sacrament . rom. . . baptisme how the laver of regeneration . non quod dicitur sed quod creditur . aug. in iohan. ruccella iudae venenum fuit non quod mala , sed quia malus male accepit . august . faith of infants what . . cor. . . recte dicuntur ●ideles licèt nondum imbuti sunt fide . musc. in matth. . spiritum fidei . zanch. ad eph. semen fidei . in infan●ibus qui adhuc per aetatem credere non possunt , spiritus sanctus in eorum cordibus fidei vices agit . pet. mart. in rom. . baptismus , fluminis , ●laminis , sangui●is . what baptisme serueth for in them that beleeue alreadie . limbus puerorum . durus ill● papista . lib . de paradoxis . abluitur pe●catum in baptismo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . no woman a fit minister of baptisme . it is against the dignitie of this ordinance to be brought into priuate houses . ambrosius de obitu valentiniani imperatoris , ait illū gratia baptismi nō caruisse , licèt non esset baptizatus , quum eius desiderio flagrasset . necessitate premente adulti voto saepe & voluntate solū fuere baptizat● . falling from the grace of baptis● a gro●●● error . hose . . . the congregation ought not to depart from baptisme . reas. regeneration what . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . cor. . . rev. . opus ad extra . all inward grace in baptisme is from the holy ghost . hebr. . . bellarmins instances to the contrarie refuted . de sacram. lib. . c. . . king . . ioh. . coloss. . ●● . . act. . vis regenerandi non aquae si●plici sed sacramentali , id est gratiae ●ei qu●● mediante verbo per aquā operaturad●●ribenda est . pola . in analys . catech . basil. . ioh. . . mark. . . isa. . · deut. . . god in sauing reneweth men to his owne image . . cor. . . eph. . . . pet. . . luk. . . this necessitie is not to be cōceiued of the signe but of the thing signified . ioh. ● . ● ▪ notes to trie this secret worke of god in thy selfe . ioh. . . . cor. . . rom. . . gal. . syn●●doche . ioh. . . graces of gods spirit compared to waters . ier. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit ●aid to be powred out in three respects . isa . . christ was promised to the israelites , but given vnto vs. ezek. . . pet. . . ioh. . . our increase must be proportionable to the grace so plentifully poured out . phil. . . eph. . . . cor. . . isa. . . we haue great cause to bewaile our barrennes : whereof are . maine causes . tantalus . isa. . . ●zek . . ioel . isa. . . christ our lord the fountain of all our welfare . psal. . . ioh. . . in thy want beg grace at his hands . in thy supplie be thankefull vnto him . iustification what . rom. . . what is meant by grace . . pet. . . a romish shift auoided . the righteousnes of a sinner before god is no qualitie in the beleeuer . gratia iustificās in solo deo subiective , in nobis obiectivè tantum in est . exod . . rom. . . pides iustificat non absolute , s●d relative , scil . cum obiecto . non efficiendo , sed afficiendo & applicando . luk ▪ . ●● . gen. . ● . christ and saving graces are no circumstances , but the substance of all religion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . haereditas est successio in vniversum ius desancti . the ciuill law accounteth the heire , and him that so maketh him but one & the same person . eph. . . matth. . . eternal life being an inheritance must needs be most free . gal. . . voluir deus istā connexionem vt ad bona opera sequatur beatitudo non tamen vt effectus causam sed vt aliquid coniunctum cum illis ex de● constitutione . martyr . in rom. . whosoeuer would haue right to life must become a sonne . set thine heart vpon this purchase . hebr. . . . keepe well the deedes of it . . king . . . comfort to those that are heyres . all truths of god must be deliuered , but some more dwelt vpon . rev. . . . vers . . contra solem obloqui . greenam . cap. . . points of contro●ersie must b● diligently heard & taught . iude . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ a good worke cannot come from any but a good man. opus quod qui fecerit vivet in eo non fit nisi à iustificato . aug. de spi● . & lit . c. . mark. . . hebr. . . professors of the gospel must be the first and forwardest in euery good worke . matth. . . . pet. . . . pet. . . . pet. . . . pet. . . rom. . . meanes to help forward the former dutie . philip. . . application . the popish religion was most without for the shew , whereas none was within their walls . many protestants are priuatly religious , but little breaketh out . true religion is little beholding to either . doctrine must be both true & truly dealt with . ier. . , . matth. . . what people must pray for in comming to the word . . pet. . ▪ iude . . thess. . prou. . . . tim. . . foolish questions of papists . proofe hereof the learned haue in doct. whitak . de eccles . quaest . . cap. . rom. . . vse of genealogies in the scriptures . satan seeketh to corrupt the purest churches by bringing in needles questions . act. . . ministers must teach things profitable , and resist the contrarie . motiues to the former dutie . dan. . . people must not desire such doctrine as the minister may not teach . per verba legis legem oppugnat . ambr. aliud est haereticus aliud h●ereticis cred●ns august de vt●l . credendi ad honorat . an heauie imputation to charge any man to be an heretike . errare possum , haereticus esse nolo . to charge a man to be a puri●ane , is to call him an heretike . there alwaies haue bin , and shall be heresies in the church : why . ad hoc sunt haereses vt ●ides habendo tentationem habeat & probationē . tertul. de praescript . advers . haeret . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . thess. . per eos qui ecclesiam discerpserunt , recta fidei dogmata emerserunt . euagr . lib. . cap. . m greenam . meanes to auoid heresie . psal. . scripturarum ignoratio haerese , peperit . chrysost in homil . de lazaro . patriarchae haereticorum philosophi . tertul. this mr. ardesty confessed in s. maries was the persuasion of the papists , and the chiefe ground of his owne resolution to fly the land , and become a preist . ●uen heretikes ●nd enemies to the church must be louingly dealt with . gal. . . . cor. . . how much more freinds and bretheren . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ioh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . qui neque in svnedria recipiebantur religionis obtent● ; quòd cum incircisis 〈◊〉 vitae cons●etudinem haberent . beza . iosephus explaneth the cause of this contention betweene the iewes and samaritane● ; which was most ●ote about . yeares afore christ. lib. an●iquit . cap. . excommunication how farre it stretcheth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ius diuinum quod est ex gratia , non tollit ius humanum quod est ex naturali ratione . thom. aquin. . . quest . . art . . excōmunicatio est gladius non hostis perimentis , sed medici sanantis . one chief end of the churches censures is to preserue holy things from contempt . epist ad florin . & euseb. lib. . c. . reasons to auoid excommunicate persons . ●● in regard of the party . . in regard of the church . eph. . . . culpae contagio . . tim. . . zozom . lib. . c. . . poenae communio . numb . . . exempli monitio . how farre priuate christians are to avoid open sinners not excōmunicate . . cor. . . ●●pp . polit . eccl●s . l. . c. . it is lawfull to put heretikes to death . ●rrores intersiciendi non homines . august . duritia vincenda non suadenda . tertull. vetus christiana ecclesia contra samo●aten● haereticum opē & auxilium a●driani imperatoris quamvis ethnici imploravit . non dicit vt tolleretur è medio , sed è medio vestrum . muscul. apostolum informat quomodo se gerat in officio erga haereticum deploratum : si ad s●igium pa●lum aut praesidem aliquem scripsisset , & hinc procul dubio praescripsisset officium . bulling . decad . . serm . . in regimine humano aliqua mala recte tollerantur , ne vel aliqua bona impediantur , vel mala pe●ora incurrantur . aquin. . . . . art . excommunication must not be inflicted for tri●●es . declaratio occultioris facti in coelo . beza de praesbyt . & excom . . cor. . . in ecclesia genevensi toto decen●io non plutes duobus proprie excommunicati . beza de praesbyt . de eccles . qu. . cap. . recens romana ecclesia laborat pestiferarum haeresium gangrena , pernagante nuper quaqua ver●um latius & longe plurimorum fidem subvertent● pag. . periculosa est vna habitantibus , idcirco & fidelium castris exterminanda . pag. . toleration of a diuers religiō is vnlawfull in a countrey which can cast it our , and consequently of poperie . reas. the tabernacle of god had the censer , s●●ffers , and besome to purge & sweep away the filth of the sanctuarie : all which haue their truth in the church of the new testament . . chr. . . cap. . . the lord will haue the drosse taken from the siluer that there may be a pot for the siner . deut. . . a protestant may not marrie a limb of the pope . reas. primum amoris vinculum cum pectora coniugium in deo copulata sunt . . cor. . . cor . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , coni●gium . quam male inaequales vent●t ad aratra invenci . ezr. . . longum divor●ium mandat deus , ab id●lolatria , in nullo proxime agendum . tertul. de cor . milit . ne nubat femina non suae religionis viro , vel vir talem ducat vxorem iubet deus , docet apostolus v●runque praecipit testamentum . august lib. . ad pollent . c. . . chr. . . nemo diu tutus periculo proximus . cypr. lib. . epist. . malac. . . ezr. . quomodo potest congru●re charitas si discerpit fides . ambros. psal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ plat. de legib . . homil. against perill of idolat . p. . pa. . indicium esto ecclesiae . . tim. . . quia omne sanum iudicium in terris & monitiones ecclesiae recusat . cypr . epist. lib. . . idem fulg. de christ. sacrific . ad mon. tit. . . rom. . . . thess. . . the lord vseth great patience euen to the worst . so must his children . open and obstinate sinners must be auoided . the lord maketh good vse of the most wicked conscience . gen. . . act. . . dan. . . act. . . heb. . . act. . . and . . good conscience is a sweet companion . . tim. . . an euill conscience the mother of heresies . prov. . . rom . . it is dangerous for the churches to be left destitute of their teachers though for a short time . prov. . . heb. . . . pet . . negligenter pascens convincitur non amare summum pastorem . damas . epist. . cle●●●s ne connu●neretur in d●●bus eccle●●●●●●egotia●●onis 〈◊〉 hoc est , 〈…〉 lucri proptium , & ab ecclesiastica consuetu●●●● peni●us 〈◊〉 synod ▪ p. cap. ● . . cor. . . pastoris nomen significat p●rsonalem actionem sicut nomen medici . maldonat . ex hier. & august . perald . . tom . tract . . in avar . part . . cap. . d. willet in . sam. cap. . v. . . chr. . , . . cor. . . christianitie enioyneth all kind of curtesie . . pet . . such as are in the lords work must be carefully prouided for that they want nothing . . cor. . . si non habes provideant subditi tui . aquin. in locum . bellarm. de iustis . l. . c. . . deut. . . vbi christus non est fundamentumibi nullum est boni operis aedificium . gregor . decr . rom. . heb. . faith doth fiue actions to make any worke good . gal. . . rom. . . gen. . nemo computet bona opera sua ante fidem , vbi fides non erat bonum opus non erat . in psal. . praefat . gal. . loquitur apostolus de omnibus operibus tam ceremonialibus quam moralibus . aquin . in cap. . ad gal. lect . tollet . instr . sacer . lib. . . concil . trid. sess . . c. . rhem. on matt. . sect . . bellarm. lib. . de iustif . cap. . necessarie vses of good works . . in respect of god. . of our neighbour . . pet. . . . pet. . . . pet. . . . cor. . . . of our selues . iam. . . opera non sunt causa quod aliquis sit iustus apud deum sed potius executiones & manifestationes institiae . aquin in gal. . lect . . iam. . . prov. . . dan. . . . cor. . necessitas haec est praesentiae , non efficientiae . cant. . . . cor. . . isa. . . ier. . . doctr. christianitie is no barren and fruitlesse profession . plin. nat . hist. lib. . cap. . philip. . . . tim. . . conditions of fruitfulnes . ioh. . . psal . . reasons to fruitfulnes . iam. . . galat. . isa. . . ioh. . . luk. . matth. . . ier. . . isa. . . hindrances of this fruitfulnes three . psal . ioh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . grae. salutem . lat . iam. . . matth. . . . pet. . . luk. ● . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . philip. . ● . . sam. . . religion the strongest binder of man to man. eph. . . . ioh. . . cor. . verus amicus qui vere & in deo diligit . scribit vni sed propter totam ecclesiam . aquin . dauids learning, or the vvay to true happinesse in a commentarie vpon the . psalme. preached and now published by t.t. late fellow of christs colledge in cambridge. to which is prefixed the table of method of the whole psalme, and annexed an alphabeticall table of the chiefe matters in the commentarie. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) dauids learning, or the vvay to true happinesse in a commentarie vpon the . psalme. preached and now published by t.t. late fellow of christs colledge in cambridge. to which is prefixed the table of method of the whole psalme, and annexed an alphabeticall table of the chiefe matters in the commentarie. taylor, thomas, - . [ ], , [ ] p., folded leaf printed by william stansby for henrie fetherstone, and are to be sold at his shop in pauls church-yard at the signe of the rose, london : . t.t. = thomas taylor. running title reads: the high-way to happines. includes index. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- psalms xxxii -- commentaries -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - ben griffin sampled and proofread - ben griffin text and markup reviewed and edited - pfs batch review (qc) and xml conversion davids learning , or the way to true happinesse : in a commentarie vpon the . psalme . preached and now published by t. t. late fellow of christs colledge in cambridge . to which is prefixed the table of method of the whole psalme , and annexed an alphabeticall table of the chiefe matters in the commentarie . london printed by william stansby for henrie fether stone , and are to be sold at his shop in pauls church-yard at the signe of the rose . . to the right honorable vicovnt wallingford , lord knollys , baron of greys , master of the wards and liveries , knight of the noble order of the garter , and one of his maiesties most honorable priuie councell , grace , mercy , and peace , here , and euerlasting . right honorable , great is the affinitie of soule and body , neerely coupled and wedded by god , like husband & wife , for better and worse till death depart them . like hippocrates his twinnes , they weepe and laugh , stand and fall , liue and dye , and euery way sympathize together . both haue their seuerall life and nutriment , both haue their seuerall sicknesse and diseases , which tend to the issues of death . among all other vncleane issues , both of them haue their leprosie , one the better knowne by the other . in neither any substance , but in both an accident corrupting the whole substance . bodily leprosie is from the corrupt and poysoned humors in the body : spirituall is from the corruption and poyson of the soule . the former quickly spreadeth ouer the whole bodie : the latter ouer the whole man. the former infecteth onely some men : the latter hath poysoned all . the former corrupteth the breath , by which others are infected : the latter poysoneth and infecteth many others , not onely by breathing out corrupt speeches , but also by corrupt example . the former was to be discerned by the law of leprosie , leuit. . the latter , namely , the knowledge of sinne is by the law morall , rom. . the former is hard to cure , and the most earry it to their death naturall , as gehezi , azariah : the latter is an harder cure , and therefore the most carrie the running sores of sinne incurably vnto death eternall . this disease being so loathsome , so dangerous , the lord chargeth all israel , with speciall care , both to discerne it , to preuent it , and ( if it were possible ) to cure it . they must discerne it by sundry marks , both for the certaintie and curablenesse . first , for the certaintie ; wee neede not halfe so much caution or curiositie to be perswaded of our spirituall leprosie , which is too too apparent : onely those many ceremonies put vs in minde how much more requisite our diligence ought to bee in finding out and hunting out our speciall sinnes . the speciall markes which we read of , to shew whether the bodily leprosie be curable or no , are these : first ; if , rubbing the place of the leprosie , it grow not red , it is held incurable . so if sinners , being rubbed and admonished , blush not , nor be ashamed of their sinne , there is little hope of their amendment . secondly ; if pricking the place with an instrument , there come out still a corrupt moysture , there is little hope of cure : so if after the preaching of the law , and pricking the conscience of the sinner , the corrupt issues of sinne still preuaile , there is lesse hope of the sound cure of such a sinner . thirdly ; if after pricking with a needle there come foorth bloud , it is a signe it is curable : so if sinners , pricked with the needle of the law , cry out of the paine of their sinnes , and see the need of the bloud of christ , and lay hold of it for saluation , their spirituall leprosie is in the way of full cure . secondly , when it is discerned , the lord takes order to preuent it from others : first , they must vncouer their heads , that men might not mistake them , and in token also that god had thus humbled them : for that ceremony was a signe of humilitie . secondly ; they must couer their lippes , that by their breath they might not infect others . thirdly ; they must haue a rod put into their hands , that men might auoide them , as children doe the rod. fourthly ; they must proclaime themselues vncleane , and giue warning to others . fiftly ; they must bee shut vp many daies , and excluded the host vtterly if they be vncurable , as king ozias , . king. . a notable type of the suspension and excommunication of impenitent and desperate sinners , shutting them out of the congregation of god , lest they infect and poyson others with the contagion of their sinne . thirdly , after discerning they must speedily attempt the cure , wherein the lord enioyneth them , first , to goe to the priest , signifying , that iesus christ the high priest of our profession , is the onely phisician of this leprosie of sin . secondly ; they must rent their garments ; a signe of great sorrow for sinne , and of casting off their owne raggs , that they may bee couered with a wedding garment , euen the garment of saluation . thirdly ; there must bee a vessell of water , which must be sprinkled on the party , and of oyle with which he must be suppled . this vessell is the heart , the water signifieth the bloud of christ , the lauer of the church , the sprinkling of this water noteth the washing of the conscience from dead works : and the oyle signifieth the glad tidings of the gospell : all which the lord vseth in this great cure . fourthly ; there is required the shauing of all the haire of the leprous , that no infection any way cleaue to him : which noteth the purging away , and daily paring of lusts and superfluities , by the grace of sanctification , which are to the soule , as excrements are to the body . and this is the law of the leprosie . this one psalme presenteth in one view the whole truth of this excellent type , wherein holy david cleerely discouereth the foule leprosie of his soule , which is so odious in his eyes , as hee pronounceth him the onely happie man that hath got a couer and cure . loth he was for shame , according to the law , to proclaime himselfe vncleane , he would hide his vncleannesse , and hold his tongue as long as hee could ; but all this while there was no hope of cure : for being let alone , it ate vp his marrow , consumed his bones , and dryed and drunke vp his moysture as in the drought of summer . now when there was no other remedie , he goes to the high priest , confesseth his vncleannesse against himselfe , who immediately answered him as that leper , mar. . . i will , be thou cleane . and as that leper could not hide his ioy , but no sooner was he gone then he began to publish the matter : so this leper no sooner was cured , but hee calleth euery one , to teach them in the like estate how they may procure the like remedie . and then according to the precept of christ to the leper , he offereth the gift which moses commanded , euen the sacrifice of prayer and praise : and exciteth others by sundry arguments to doe the same . these meditations i haue presumed to dedicate to your lordship : first , for the seruice i owe vnto your lordship , as one whō you pleased to fauour as a soules physician , whose businesse is to preuent or stop vp the loth some issue of this disease , which hath ouer-spred euery mans nature , so as no man can say , my heart is cleane : neither are great men freer from diseases of the soule then of the body . secondly ; to testifie my true and humble affection in putting into your lordships hand davids learning , fit for princes and counsellors , directing the high way to true happinesse . for it shewes , first , the entrance into this way , which is godly sorrow , confession , and mortification of sinne : secondly , the markes of it , that it is the straite , the streight , the lightsome , the cleanest , and shortest way of all : thirdly , the end of it , which is gladnesse , pleasure , and ioy , which none shall take away . thirdly ; to put your honour in minde , that as the world hath made you almost as happy as it can , raysing you , first , out of an ancient , noble , and religious stocke : secondly , vnto a goodly inheritance : thirdly , into the grace & fauor of your prince : fourthly , vnto the most honourable place and seruice , with such late accesse of honours , as few of your noble ranke are afore you : so your lordships care be to annexe that honor which is from aboue , from which there can be no fall : whereas daily experience sheweth how miserable the world sometimes leaueth her greatest fauorites . fourthly ; to prouoke and pray your honour , that imitating the gracious footsteps of your noble father , and following your owne religious beginnings , you proceed with full purpose of heart to cleaue to the truth of god , and with heartie and earnest affection continue to embrace the true church of christ , which the antichrist of rome oppugneth and oppresseth , yea , and with vnweariable endeuours to perseuere in the practice of that holy faith and religion , which you haue professed and loued , which is the one and onely faith learned of god and his holy scriptures ; the onely catholike and sauing faith ; the onely ancient , because the onely propheticall and apostolicall faith ; the onely true christian faith , which the truth himselfe hath taught , and ratified by his precious bloud , euen the bloud of the couenant ; the faith not onely preached and written by the ancient fathers , but professed and practised by all the faithfull in all ages . as for that popish faith , falsly called catholike , wee are sufficiently able ( through god ) to prooue it a new samaritanisme , patched vp of iudaisme and gentilisme , thrust vpon the blind side & part of the world , vnder the title of christianisme . and yet in these our so perillous and last times , what great numbers and persons are daily carryed away from the faith of christ , into that apostacie and idolatry of that great antichrist ? i wish other parts of the land could not bring in euidence to this bill of complaint as well as ours . thus humbly crauing pardon for my boldnesse , i beseech god to strengthen your lordships heart and hands to withstand by all your greatnesse , this gangrene , and long to continue you vnder his maiestie by your faithfull counsell a muniment to the decayed estate of our church , an ornament of the common-wealth , a prop of religion , a pillar of iustice , a father of wards and orphanes , and a comforter of comfortlesse widdowes , the noble leiftenant of our country , and high steward of our corporation . and the same god preserue you vnblamable in your spirit , soule , and body , vntill the day of his appearing . your honours humbly at commandement , t. t. to the christian readers , grace bee multiplyed with all gods blessings . my christian readers , with whom i haue for some yeeres now trauelled that christ might be formed in you , my harts desire and prayer to god for you , is , that ye may be saued . to this end haue i bended my thoughts & labors , as one that haue desired to be faithful in seeking not yours , but you as your selues ( i trust ) will witnesse with mee . how satan hath many wayes bestirred himselfe to hinder vs from attayning that maine end , he is of small iudgement , but of lesse obseruation , that hath not discerned . the malicious man neuer ceaseth sowing of tares , but especially when gods husbandmen sleepe , and keepe not their watches in their lords field . many of his enterprizes against vs i will conceale , and , as one iealous ouer you with an holy iealousie , i thought fit to note vnto you an ancient stratageme of his , plotted against you , to draw you ( if it were possible ) from the simplicitie and sinceritie of the gospell receiued : which you must so much the more vigilantly watch against , as hee confidently hopeth to cause you to fall by it . satan sees the curiositie , sicklenesse , and inconstancie of mans nature , that it is not content with ancient necessarie truthes , and that good things please vs not long , but new conceits and doctrines like vs wel : and therefore he laboureth in all churches to mingle and blend with gods receiued truth , humane conceits and nouel opinions ; by which practice hee soone brought the church of galatia to reuolt to another gospell . or if satan cannot doe the great mischiefe which hee would , quite to cast the faith of beleeuers from off the foundation , he will doe the lesse which he can , he wil surely disturbe them , and trouble their mindes with impertinent and vnnecessary , to call them from more necessary and pertinent truths ; and hinder their edification whilest he holdeth them in a kind of suspence and doubt of maine points , which should haue bin long since as fast fixed in their hearts , as boaz and iacim , the two pillars set vp in the porch of salomons temple . i will , passing by all other conceits wherewith you haue beene encombred , fasten at this time vpon that straggling deuice of vniuersall election and redemption , and reach vnto you such helpe as my selfe haue beene led out of this labyrinth withall ; that you may also bee able to put foolish men to silence . i may not suffer my epistle to grow into a volume or treatise , and therefore , referring you to other learned treatises for the doctrine , i wil stand here as your defendant , to answere such maine , or rather vaine , obiections as you haue or may be troubled withall . those who would haue vs beleeue , that euery singular man is elected and redeemed , lay this sandie for a sound ground . obiect . first , euery man is bound to beleeue hee is elected , and therefore he is elected . euery man is bound to beleeue hee is redeemed , and therefore he is redeemed . euery man is bound to beleeue that christ dyed for him , and therefore christ dyed for euery singular man. answ. master perkins in his book of predestination answering to this sophisme , findeth iust fault with the manner of reasoning , which is wholly vicious , neyther can it be concluded in any true forme of syllogisme . and it may bee easie in this kind of sophisme to conclude any thing , be it neuer so absurd . as for example : that which god commands a man to doe ( as well as beleeue ) is true : but god commands euery man to keep the whole law : and therefore that euery man keepes the whole law , is true . euery man is bound to beleeue his owne saluation : therefore it is true euery man shall be saued . let them loose these knots by one and the same answere . for they are parallel . but , leauing the manner of the reason , we wil a little examin the matter in both the parts of it . that ( say they ) which god commands a man to beleeue , is true , or else god commands a man to beleeue a lye , and condemnes a man for not beleeuing a lye. answ. fie vpon such pamphlets vnworthy christian eyes or eares , which blindly and blasphemously cry out vpon god as a lyar , a teacher of lyes , a deluder and tenderer of lyes and falsehood , if they cannot obtaine paradoxes strange to diuinitie , and turne the truth of god into a lye. but in a word , their proposition is euer true in respect of gods intent of binding them , but not of the euent of their beleeuing . obiect . why doth god command men to beleeue this or that , and not intend that they should doe so in the euent ? answ. it is no absurditie neyther in commandements of faith nor of obedience , to command that in precept , which in the euent hee intendeth not . for the former : when ionah went & preached , yet fortie dayes & nineue shall be destroyed , was not euery one in nineue bound to beleeue , that within that space their citie should be destroyed ? and seeing in the euent the citie was not destroyed , shall a blacke mouth step out and say , god commanded them to beleeue a lye ? or , if they should not haue beleeued and repented , had they beene condemned for not beleeuing a lye ? for the latter : god commandeth abraham to kill his sonne , wherein all men see , he intended not the obedience in the euent , ( for himselfe hindred it ) but only the tryal and proofe of abraham . so doth god looke for the act and obedience of faith , a fruit of the spirit , from the reprobate , destitute of the spirit , when he commādeth them to beleeue ; or rather , intendeth he not to tye them , to try them , conuince them , & make them justly damnable for breaking not onely the commandement of the law , but of faith also ? secondly ; the same commandement of beleeuing to diuers persons is true , but in a diuers maner , and so diuersly bindeth : it bindeth the elect to beleeue , that by beleeuing hee might atteyne saluation : it biddeth the wicked also beleeue , but , to the end , that by not beleeuing , hee should bee made inexcusable . obiect . but in this latter sort doth not the commaundement of god plainely fight with his decree , when he commandeth that which he would not haue done ? answ. gods reuealed will is neuer contrarie to his decree or good pleasure , but often diuers , both in the manner of propounding , and in the meanes of proceeding , and in the euents , as appeareth in the retrait of hezekiahs sentence , thou shalt dye and not liue : for promises are vnderstood with condition of faith , and threats with exception of repentance . the like may be said of deliberatiue propositions , such as that to moses , let me alone that i may destroy them : for sometimes the lord , in reuealing his will , concealeth some part , sometimes limiteth ; yea , and sometimes changeth his reuealed will , when it includeth some condition depending vpon some euent . obiect . but is not this to delude men , to command them to beleeue who cannot beleeue ? and would not a man thinke him a mocker , that should say to a stone , beleeue , which he knowes cannot ? answ. . this impotencie , that the world cannot beleeue , is voluntary , and imbred in vs , god is no cause of it , and therefore deserues no excuse . . god hath most glorious ends of propounding the obiect of faith , that is , christ and his merits generally to all , and not to delude men : as first , to manifest the riches of his grace , who would haue none to perish , but rather come to the knowledge of his truth . secondly , to glorifie his truth , setting it in the light , as the sunne in the heauens to be seene of all eyes . thirdly , to rebuke the wickednes of the world , and conuince it of sin , by setting vp a publike ministerie , by which vnbeleeuers might be made inexcusable , and iustly perish by their owne fault , who will not receiue saluation offered . so much of the former proposition . now to the second , or assumption . but euery one is bound to beleeue his owne election and redemption . this proposition is to bee vnderstood with two cautions : . a man is bound to beleeue his owne election and saluation , not primarily , but secondarily : namely , he must first become a beleeuer , a member of iesus christ , and a penitent sinner , and then beleeue his election and saluation . for he must beleeue it as a true proposition , and not as a thing vtterly false . . he is bound to beleeue his own redemption , vnlesse himselfe put a barre or hinderance in his owne way , as euery wicked man doth . the reason of this is , because hee must onely beleeue his owne saluation to whom god hath promised it : for what is it to beleeue , but to lay hold vpon the promise ? but what hath god promised to any wicked man so persisting ? all the threats and curses of the law are his portion . againe , the promise of eternall life is made first to christ , and then by consequent to all that beleeue in him , & are members of his body , and to no other . and surely , i take this to be a great feeder of this error , because men consider not the difference betweene the commandement and promise of god , the former being more generall then this latter ; for the commandement is to all , beleeuers and vnbeleeuers ; but the promise is only to beleeuers . obiect . but the promise is generall , and christ is proclaimed and preached a common sauiour to all men . answ. the promise is generall in propounding it , as is meet , first , because the elect are mingled with the wicked : and secondly , because hereby the wicked shall be made inexcusable , seeing they cannot plead ignorance or want of meanes . but one thing is vniuersall in respect of the meanes , another in respect of efficacie : for the promise of the gospell is not effectuall to all persons , but to all sorts of persons . secondly ; one thing it is to bee promiscuously expounded and propounded to all ; another to bee certainly receiued and perceiued of seuerall beleeuers . so much of the first obiection , from the necessitie of beleeuing euery mans particular redemption . the second obiection is taken from the vniuersalitie of gods election , thus framed : whosoeuer are elected by god , are redeemed by christ : but all , and euery particular man is elected : and therefore euery particular man is redeemed . the proposition , or former part of the reason being true , wee put them to the proofe of the assumption , namely , that euery particular man is elected ; which they thus attempt . whomsoeuer god loueth , him he hath elected : but god loueth all , and euery particular man ; for a speciall attribute of god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . answ. god loueth all men , but not alike : for wee must distinguish of gods loue vnto man , which is twofold : . vniuersall or generall , by which he loues men as his creatures . . speciall and particular , whereby hee loues them as new creatures . by this speciall kinde of loue he loues onely his elect , and no wicked men , who yet as his creatures are loued of him , but not in such effects of loue as the elect are . the third obiection is taken from the generalitie of the death of christ : christ ( say they ) died for all men ; and therefore all men are redeemed . answ. christ dyed for all men ; that is , all kinds and degrees of men , but not for euery seuerall and indiuiduall person : for then could there bee no place left either for election or reprobation , seeing , where all are taken , none are either chosen or left . . the reason of the name of iesus was , because he must saue his people from their sinnes . and the euangelist saith , he shed his bloud ( not for all , but ) for many for the remission of sinne , mat. . . yea , himselfe affirmeth , he gaue his life onely for his sheepe , ioh. . and that hee prayeth not for the world ; that is , the wicked of the world , and much lesse dyeth for them : to which purpose well said augustine ; in coelo interpellat pro te , qui in terra pro te mortuus est . . it is the voice of the church , reu. . . thou hast beene slaine , and redeemed vs vnto god by thy bloud out of euery tribe , language , people , and nation : she saith not , thou hast redeemed euery particular man in euery nation , but out of euery nation , and language some . . caiaphas himselfe prophecying by the instinct of the spirit ( as another balaam ) said , that christ must dye , to gather into one ( not all the sons of men , but ) all the sonnes of god dispersed . but the wicked are not the sonnes of god ; and therefore christ was not to dye for them . the fourth obiection is taken from the validitie of the merit of christ : if christ ( say they ) payd a price of infinite value , sufficient for the sinnes of the whole world , and euery singular man , then he hath redeemed the whole world , and euery singular man. but he hath paid such a price : therefore , &c. answ. the price which christ payd , was for the efficacie infinite , as being the bloud of a person that was god : but this efficacie is twofold : . potentiall , by which it was in it selfe sufficient for euery particular person in the world , or in a thousand worlds , if we suppose so many . . actuall , and this is only where it is applied . in which latter respect it was decreed by god , and purposed by christ , to be paid onely for the elect , and such as are predestinate to eternall life : for he purposed not to be a satisfaction to any , to whom he is not sanctification , heb. . , . but no wicked man is sanctified . neither did hee purpose to die for any , for whom hee purposed not to rise againe , or , whose persons he sustained not both in his death & resurrection , and to whom the vertue of both is not applied , and at one time or other apparent in their death to sin , and rising to newnesse of life . in a word , if christ purposed effectually to die for wicked men , then he failed of his purpose , both in the matter of his redemption , as also in the effect of it . the former , because wheras the whole redemption of christ , wrought by his death , standeth of two parts : . a freedome from sin , in respect of the power of condemning , and . in respect of the power of raigning ; he failed of both the essentiall parts of redemption in such as they say he redeemed . a strange redemption ( i trow ) must that be , where is no freedom from sin , neither in the guilt nor in the raigne of it . the latter , in that parties who ( they say ) are redeemed , must yet be condemned for those sinnes from vnder which christ is risen , & so was actually absolued from them : then which an higher indignity cannot bee ascribed to the sonne of god , or the merite of his suffering , or resurrection . the fifth obiection is taken from the vniuersality of christs calling ; he calleth all vnto him , and therfore he died for all . answ. the antecedent is false : for many haue liued , who neuer heard of the name of christ , as the gentiles before christ , & now many barbarous parts of the world want the very mention of him , as our trauellers haue found . but to the consequent , that also is as false : for howsoeuer christ call all vnto him within the bosome of the church , yet not al in the like manner . for calling is twofold , either common in respect of the meanes , or speciall , in respect of effectuall working : by the former all are promiscuously called ; by the latter only the godly . secondly , consider christ himselfe in calling two waies : . as he is one cod with the father , and holy ghost , and thus he calleth good and bad . . as the head of his church and mediator , and thus he effectually calleth the elect onely , who are members of his body , & embraced in a singular loue . the sixt obiection is taken from the generall communication in the nature of christ , thus ▪ christ tooke euery mans flesh , and therefore euery man hath part in that worke of redemption in that flesh performed . answ. in the great worke of mans redemption , two things must be considered : first , the instrument , and that is the flesh of christ : secondly , the principall agent , which is the spirit and power which herein puts forth itselfe . if we looke vpon the former in it selfe , our sauiour himselfe saith , the flesh profiteth nothing further then it is ioyned with the spirit & life of christ , which wicked men want , and therefore notwithstanding the former , can haue no part in this redemption . the seuenth obiection is taken from the latitude or extent of the grace in the second adam , which ( say they ) must not bee short or inferior to the guilt in the first adam : but all , and euery particular man is made a sinner in the first adam , and therefore all , and euery particular man is made righteous ( and consequently redeemed ) in the second . answ. the grace brought in by the second adam , is to bee considered two waies : first , in the weight of it ; secondly , in the number of such as partake in it . in respect of the weight and excellencie of it selfe , it is not lesse to the sin of adam : for there is far more power required to the putting away of many sins , yea , innumerable sins , of all the elect by iustification , then to propagate one sin vnto all by natural pollution . whence the apostle notably preferreth christs power aboue adams , rom. . . who not onely abolished one sinne brought in by him , but infinite more but not as the sin so was the gift . and the reason is , because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adami came in by nature in singulos , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 christi comes not but by speciall grace . but now in respect of the number redeemed , the benefit of christ is lesse , and so the gift is not so large as adams fall : for then all should be vessels of mercy , which is most false . against which if that in rom. . . be obiected ; as the offence of one came vpon all to condemnation , so the benefit abounded to all to the iustification of life : the answere is easie ; for the apostle in the very next verse shewes who hee meanes by all , namely , many : so by the obedience of one shall many be made righteous . . that word all is not absolutely to be taken , neither is by the apostle , but with reference vnto the limitation of the . verse immediately going before ; namely , to all them which receiue the abundance of grace , and the gift of righteousnes , which words are an elegant periphrasis of beleeuers , who alone raigne in life through one , who is iesus christ. . whereas all is opposed to all , as by the first all , is meant all adams seede by nature ; so by the second all must be meant all christs seede by grace , that is , onely the elect : and thus the opposition is truely and aptly reconciled . and thus farre haue i waded for your sakes in this deepe and graue question , whom as in all other truths i wish firmely stablished against the foolish whisperings of vaine , conceited , and vnsettled persons ; who when they haue run thorow all their schismaticall , lutherane , and libertine opinions , shall goe neere ( with many of their leaders ) to end in plaine atheisme . to these i onely wish at this time , humilitie and conscience : the former would not permit them then onely to thinke themselues somewhat , when they can cut out to their teachers their taske , ( as their worke to their apprentises ) and define to them what doctrines are fit for them to teach , and which ( because themselues cannot taste them ) are vnfit for them to meddle in . the latter would fashion them to the practice of pietie according to wholsome doctrine , and not suffer them to lose themselues in fond conceits farre aboue their owne apprehensions . as for you who haue giuen your selues to god , and vs your ministers , bee encouraged in your godly course , as such who haue your hopes in your eye : feare not the reproch of men , or rather of christ himselfe , but stand fast and vnmoueable in the worke of the lord , as knowing your labour shall not be in vaine . walke wisely , redeeming the time ; you haue many eyes watching for your falls , especially the eye of god , and your owne conscience obseruing you . account it your true honour , to honour god and your honourable profession , by keeping the doctrine receiued , euen the truth of christ as it is in christ , and shewing your selues copies and patternes , yea the very models of it by your good conuersation in christ. practise that great and new commaundement , the badge of disciples , by louing one another , retaining those strong synewes of christian societie , meekenesse and mercy . consider the confusion comming vpon an house diuided against it selfe , and how strong the consent of brethren is in things both of god and of men . be much and often in thankfulnesse to god for the libertie and peace of the gospell , and that you liue in the daies of such meanes and protection of them reiect not wheat for some tares . pray to god ( which is all you haue to doe ) in things which might be better , and praise him that they bee no worse . thinke the churches peace next precious to the peace of your owne consciences . and onely magnifie truth aboue peace , because god hath magnified it aboue all things . frequent the ministerie as gods arme stretched out for your saluation : affect the word , not for persons , but for truth ; not for knowledge , but for conscience ; not for speech , but for practice : so as your holy obedience comming abroad , you may set a crowne vpon the heads of your teachers , who watch ouer you , as they that must giue account . beware of this euill world , let the holy couetousnesse after the best things eate out the hungry desires of it . account godlinesse the onely gaine ; the best wealth , to be rich in god ; and the best reuenue , to be abundant in good works . as for the euils of the times , o complaine of them to god , as yee be sure the world be not the worse for you , but the better , as they that are going to a better world : in which journey i wish you all good speed , cheerefulnesse and constancie ; and in the end of it , the hoped and happy rest of gods people , purchased by the bloud of the lambe : in whom i euer rest , yours in all christian bands , t. t. the method of the . psalme , followed in this commentarie . the parts of the psalme are two , . a generall doctrine . propounded in vers . . . . the matter of it , blessednesse . . cause , . whose wickednesse is forgiuen . . whose sinne is couered . . whose sinne the lord imputeth not . . effect or fruit , and in whose spirit is no guile . . the man to whom it belongs , described by the . proued by the prophets experience of two things : . of gods wrath for his sinne : in it vers . . . . the touch of his conscience for sinne , described by the . cause , while i kept close my sinne . . grieuousnesse : by . effects . . change in his body . . bones consumed . . moysture turned into drought of summer . . roring of his voice . . continuance , all the day long . . the reason . for night and day was thy hand on me . . of gods mercy in pardoning it : vers . . where , . the meanes , confession , in which . the time , then. . the ground of it , i said , i will confesse , acknowledge , not hide . . the matter , my sinne , my iniquitie , my wickednesse . . the manner : in respect of . god , to thee . . himselfe , against my selfe . . the end , remission , and thou forgauest the iniquitie of my sinne . . the generall vse fourefold . concerning . prayer : in it . the practice ; where the . inference , therefore , by my example . . person praying , euery godly man shall make his prayer . . person to whom , to thee . . time when , in a time when thou mayest be found . . the promise , surely in the flouds of great waters , they shall not come neere him . . affiance in god . for the present , thou art my secret place . . for time to come , . thou wilt preserue me in trouble . . thou wilt compasse me with songs of deliuerance . . obedience to god , where , three . a preface to the instruction . in it the . person teaching , i , dauid . . person instructed , thee , euery christian. . matter , in three particulars , . i will instruct thee , that is , by precept . . teach thee the way to goe in , namely , by my example . . i will guide thee with mine eye , that is , keepe thee in that way . . a dehortation . from brutishnesse , be not like the horse or mule. . wherein . vnteachablenesse , which vnderstand not . . vntractablenesse , whose mouthes thou rulest with bit and bridle , lest they come neere thee . . the reasons . from gods iudgements vpon impenitent sinners , many sorrowes shall be to the wicked . . from gods infinite loue to repentant sinners , described . by their qualitie , they trust in the lord. . measure of mercy , mercy shall compasse them . . praise of god the end of all , where . the persons . righteous men . . vpright of heart . . the dutie , threefold , expressed in three seuerall wordes be glad . reioyce . be ioyfull . . the limitation , in the lord. the high-way to happines : contayning the exposition of the . psalme . the argvment . a psalme of david to giue instruction . inscriptions are as keyes to open a doore into the psalmes . this title agreeth with the argument of this psalme . for it is the chiefe wisdome and learning of the church , to know how to come to be happy , as this psalme teacheth , which in the inscription is commended : first , from the matter . secondly , the author . first , the matter , that it was dauids learning , and penned to teach the vnlearned : for it is not the will of god , that the vnlearned should want knowledge . yea such a learning as is not euery-where to be had , but onely is to be drawne out of the word of god. for nature and humane reason teacheth it not , nor can vnderstand it , no nor can endure to heare , that god should not respect any worthinesse or merit of man , but freely forgiue sinne to make a soule truely happy . secondly , the author was dauid , here named , that we might know , that this chiefe doctrine of all other was not framed or deliuered to the church from an obscure and vnknowne author , but proceeded from the holy ghost , who guided the pen-men of scripture : and by this pen-man commended also to the vse of the church , that so our faith might be more certaine : for neuer can the heart bee stable in any doctrine , which it is not perswaded to bee an oracle of god. whence obserue . first , that as all the scripture is profitable for doctrine , instruction , and comfort , so more especially the booke of psalmes , being inspired by god to this purpose , and therefore must all of them in publike or priuate vse tend to our edification . first , in the publike vse of the congregation , . cor. . . i will sing with the spirit , but with vnderstanding also , and . when yee come together , as any hath a psalme , let all bee done to edifying . secondly , in priuate ; either in the family , ephes. . . col. . . speaking and admonishing your selues with psalmes , &c. or apart alone . i am . . . is any merry ? let him sing : prosperitie must not force vs to forget god , but remember his louing kindnesse . hence haue we the examples of the disciples of our lord , singing a psalme after the receiuing of the sacrament together with himselfe , mar. . . and paul and silas in prison sung to god , acts. . . to confute such as set out filthy , amorous , and lewd ballads and songs , fictions , loue-bookes , &c. which tend to the corrupting of men and youth especially . dauids songs tended to instruction in the highest point of heauenly wisedome , and the vse of these would bring the other out of request : and it should teach parents , that would not haue their childrens bodies poysoned , to be much more carefull their mindes bee not herewith infected . secondly , their sinne is iustly condemned , who either in publike or more priuate meetings sit like cyphers or mutes , when psalmes are sung ; who neither sing themselues nor attend to those that doe , nor haue any care to helpe their vnderstanding or their affections , but are as senselesse as the seats they sit vpon : these highly take the name of god in vaine ; or else they runne out at the psalme , as not concerning them : hath the lord fitted the psalmes forthy instruction , and darest thou despise that high learning offred in them ? thirdly , those who in singing onely respect the storie of the psalme , as they doe other scriptures , not instructing , comforting , or admonishing themselues by applying the matter to their hearts , but sing without all grace in their hearts : and lastly , those that respect in these songs musick more then matter , that are led away by sound , not by sense ; by the eare , not by the heart ; that are filled with vanitie , not with the spirit , and sing to man , not to god. secondly note , that dauid , though furnished with varietie of learning , accounteth none learning but this , being indeed a speciall knowledge to be instructed , and instruct others in . he calleth all conditions of men to learne this doctrine , which so neerely concerneth all , and is of such speciall vse , as without it , euery thing increaseth a mans miserie , and hauing it , he is onely happy . hence is this knowledge called wisdomes , or knowledges , prou. . . as though it contayned all comfortable knowledge in it . and indeed if we measure knowledge by the vse , that must needs be the best that makes vs best , and brings in best profit ; but that doth this learning : for how vaine are the deepest philosophers in all their knowledge ? what are they but lyars , while without this they dispute of truth ? vicious persons , while they entreat of vertue ? ignorant , while they dispute of knowledge ? and miserable creatures , while without it they grope at true blessednesse ? what were a man better , if he were able to comprehend the frame of the world , measure the parts of the earth , to discourse of the course and motions of the starres , if the sense of vnpardoned sinne proclaime himselfe a damned wretch , and a guiltie conscience tell him to his face , that heauen is ashamed of him , the earth is weary of him , and his owne sinnefull burthen beares him downe to hell ? what profit were it to be able to discerne all diseases , and all remedies , and attayne all the skill of physicke to cure the body , when a man 's owne soule is wounded to death without remedie ? what helpeth it to bee wise in worldly matters , and skilfull in cases of law , to auoid vniust sentences and wrongs , when a man is condemned in himselfe , by the comfortlesse accusing of his owne conscience ? see the vanitie of rich and worldly men , that spend their dayes in gathering perishing riches , and drop into the graue before euer they thinke of this learning : and the folly and madnesse of the most , that count nothing worthy to be knowne but these earthly learnings ; spend all their time and studies in them as the heathens did , till they become almost as heathenish . secondly , the shame it is of many profound scholers , who in their ministrie seeke to be approued for other learning , in tongues , fathers , arts , &c. ( which in their places are excellent gifts : ) but this onely skill , this danids learning , how to direct a troubled conscience to his peace , and a miserable soule to his happinesse , is not their aime ; they haue no skill nor will this way . thirdly , and hearers who would bee taught in any learning but this , admire any teaching but this , whereas onely this can make them wise to saluation , and only this knowledge hath life eternall accompanying it : that is , a learned tongue , that studieth out cases of conscience , and speaketh a word in due season . this is the learning and instruction of this psalme , and therefore is worthy all our attention and diligence to carry away the seuerall instructions of it . so much of the inscription . verse . . blessed is he whose wickednesse is forgiuen , and whose sinne is couered . blessed is the man , vnto whom the lord imputeth no sinne , and in whose spirit is no guile . this psalme hath two parts . . a generall doctrine . . propounded in the two first verses . . expoūded in the three next . . the general vse , which is four-fold . . concerning prayer , vers . . . affiance in god , vers . . . obediēce to god , v. , , . praise of god , which is the end of all , verse last . the generall doctrine is first set downe in the precept in the two first verses ; and secondly , proued by example in the , , and . the doctrine in the precept is this . that eternall happinesse ( called in the text blessednesse ) standeth in the forgiuenesse of sinnes . which forgiuenesse of sinnes is set forth by three phrases , tending al to expresse the same thing , namely the perfect iustification of a sinner in the sight of god , whose sinne is here said , first , to be forgiuen : secondly , couered : and thirdly , not imputed : and then amplified by the inseparable fruit or companion of it , which is the sanctification of the soule , in these wordes ; and in whose spirit is no guile . first therefore , we are to speake of the person , and secondly of his blessednesse . the person is he , whose wickednesse is , first , forgiuen : secondly , whose sinne is couered : thirdly , whose sinne is not imputed : and fourthly , in whose spirit is no guile . verse . blessed is he whose wickednesse is forgiuen . the word translated wickednesse , signifieth sinne in an high degree , and is in scripture vsed for disloyaltie or treason to a king , disobedience to parents or masters , perfidiousnes or treachery to such friends , as to whom we owe the greatest testimonies of thankefulnesse . the second word translated forgiuen , signifieth to bee loosed , eased , or lightned . wherein is implyed this point of doctrine , that sinne is an intolerable burden , which oppresseth the sinner with an infinite weight . the prophet isay calleth the people of his time , a people laden with iniquitie : and our sauiour calling sinners , doth it in this forme , come vnto me all yee that are heauy laden . heb. . . sinne is said to prosse downe . in which sense also the day of sinnes finall destruction , is called the day of refreshing , and of finding rest to our soules . and that sinne is such a burthen , it further appeareth by these reasons following . first , because it presseth downe impenitent sinners into hell , and there for euer holdeth them vnder condemnation ; nay , the weight of it pressed the angels themselues from heauen , who are now held vnder chaines of blacke darkenesse for euer . secondly , it bringeth such a burden with it as all creatures cānot stand vnder , namely the wrath of god , which makes sinne so heauie , the which being laid vpon christ himselfe , hee felt such a loade as made him sweat water and bloud . thirdly , it is attended with the burden of conscience , which it burdeneth with terrors , feares , accusation and guiltinesse ; the weight of which is so heauie , as salomon saith , a wounded conscience or spirit who can beare ? all other infirmities the spirit of man can sustaine , but this is impossible . fourthly , it burdeneth the sinner , first , with the burden of gods word , which are the curses and threats of the law ; and secondly , with the burden of gods hand , which are the load of affliction and executions vpon sinners , verse . by which he breaketh the wicked , and bendeth his children towards their dutie . fifthly , as a burden it keepes vnder the sinner , that he cannot bestir himselfe in good duties , nor walke in gods wayes . but with this difference : the wicked moue not at all , the godly but weakely ; they feele it not nor complaine , these grone and sigh and cry out , oh who shall deliuer me ? the good i would doe i cannot : the euill i hate , i doe . and if the sinnes of the godly repented of be so heauie , what are the sinnes of impenitent sinners ? there is no libertie in sinne , but bondage ; it bindeth to the curse , to guiltinesse , horrors , shame and sorrow : none are such slaues as sinners , and yet they thinke there can be no freedome , but when they may doe what they list , and are indeed the sonnes of belial , that is , men lawlesse , or without yoke : but by such libertine courses they lay the most heauy yokes vpon themselues ; all the mountaines in the world wil be nothing to their burden . labour to feele this burden , which is heauier then all the grauell on the earth , and sand in the sea. neuer a one here present , but we are laid vnder the burden of adams transgression , vnder the weight of our owne corruption , originall and actuall sinne , vnder the burden of the wrath of god , of accusing consciences , of gods curses threatned and executed , bound hand and foote as men ready to be pressed to death ; are wee senselesse and feele none of this weight ? if a man lay vnder an hundred or six hundred weight , and neuer felt it , nor groned , nor struggled , to get from vnder it , he is a dead man ; so hee that carries the burden of his sinnes , and feeles no danger , no bondage , grones not vnder the law of his members , is senselesse of his imperfections and corruptions , this man is dead while he liueth , as paul speakes of widdowes laden with lusts , and liuing in pleasure ; so this man abides vnder death till this houre . what is the reason then , that the most men neuer feele this burden ? neuer felt doubting nor trouble of conscience ? nor torment of heart ? they loued god euer , they haue grace at will , they serue god as well as the best , they beleeue strongly , they want no oyle in their lamps ; they would be sorry to be tempted as some are , to bee so mopish and pensiue ; they haue peace in their consciences . the reasons are : first , because they are dead without the life of god and grace , without sense and feeling of this heauy burden , which is felt onely by grace , not by corruption ; and according to the measure of grace is the measure of this sense : the lesse sinne is felt , the lesse grace ; and so mayest thou accordingly iudge of thy selfe . what is the reason that men can cry out of the stone in the reines , but neuer or seldome of the stone of the heart , but because they haue naturall life , which affects them with the sense of the one , but want supernaturall life , which should strike them with the sense and paine of the other ? a spirituall burden , no maruaile if it bee not felt of them , that are all flesh , destitute of the spirit . secondly , they see not their sinnes in a right glasse , but in a false glasse , which lets them see them onely in the profit or pleasure ; or as in one of those trunke optick glasses , which make great things very small , and things at hand as if they were farre off : whereas if they did behold sinne in the true glasse of the law , and of the curse of god , of the eternall damnation of sinners , and of christs death for sinners , they would not account any sinne small , nor the iudgement of them farre off . this sight and view of sin makes the godly cry out , and continually bewaile the captiuity they are in , as paul himselfe did , who was aliue without the law , but the law strucke him downe , and made him cry out of himselfe as a miserable man. thirdly , most men neuer meditate of their owne estate , nor consider of their owne condition , to apply the law to their liues , to see their crookednesse and faylings , as they doe who are in the way to happinesse ; they want will or skill , time or conscience ; if it hap well , so it is . the godly meditate of their owne estate , and apply the law to their owne sinnes , which made dauid , psal. . . cry out , that his sinnes were too heauy a burden for him to beare : so , could men try their owne strength with the burden of their owne sinnes , they would come to a little more quicke sense of their estate ; and with holy dauid here pronounce him a happy man that is eased . fourthly , the strong man is gone away with all , and hence comes in this vnfeelingnesse and peace , and he luls men asleepe in false perswasions , wherein they goe on vnto death . what say many miscreants ? hell is not so hot , nor sinne so heauy , nor the deuill so blacke , nor god so vnmercifull , as the preachers say : or if all this were so , they are not alone , others haue as heauy burdens as they , they shall haue company whatsoeuer become of them : and though they heare the burden of the word of the lord daily , and see the burden of his hand lie heauy vpon others , yea and often vpon themselues , yet are they as senselesse as dead men , vpon whom if you lay all the weight of the earth , they feele nothing . o beware of this fearefull iudgement , which is a great part of this burden , the which the lesse it is felt , the greater it is , and know that there is no man , that shall not feele the burden of his sinne one time or other , though the wicked doe neuer , till it be too late . shall the lord himselfe be pressed vnder the burden of thy sinnes , as a cart laden with sheaues , and art not thou ? amos . . shall all other dumbe and senselesse creatures grone vnder the burden of thy sinne , as rom. . . and art thou thy selfe more senselesse then they ? feeling this burden , seeke meanes to be deliuered and disburdened ; and this will he doe , that findes this burden pressing and oppressing him . the meanes is , to come to christ as he calleth , matth. . . come vnto mee , all yee that are weary and laden , &c. come , not with the body and feet , but with , first , repentance : secondly , faith. first , come in confession of sinne and godly sorrow , come groning and bewayling thy sinne and estate , come creeping to god with thy burden on thy backe ; confesse thy sinne and forsake it , this is the way to finde mercy : thus dauid found ease , vers . . secondly , come in faith , hungring and thirsting after righteousnesse ; lay hold on gods mercy and christs merit , which are as two shoulders to beare it quite away . feare not , but , as the people said to bartimeus , be of good comfort , he calleth thee . he calleth thee in the word , he giueth a gracious promise , come to me , i will ease you ; he sealeth vp his promise by the sacrament , in which thou shalt finde him ready to giue thee ease , that longest and gronest after him . doth any sinne oppresse thy conscience ? thou hearest and seest in the word and sacrament , how he was made sinne , that is , a sacrifice for sinne for thee . doth any burden of misery or crosse , inward or outward presse thee ? hee offereth himselfe to ease the laden , to pacifie the perplexed conscience , to strengthen the heart , and to remoue or mitigate all our burdens for vs ; according to the prophesie , isay . . . he hath borne our infirmities and carried our sorrowes : the word is sebalon of sabal , to carry as a porter doth a burden , vsed in both places . but alas ! euery man must carry his owne burden : how then can christ ? legally euery man must carry his owne , the law requireth personall obedience and satisfaction : but euangelically christ our suretie beares them , and therefore come to him in the word and sacrament , with faith and repentance . once finding ease of this burden , lode thy selfe no more : christ hauing cured the blinde man , and eased him of that burden , bids him , goe thy wayes , and sinne no more , lest a worse thing befall thee . heb. . . the apostle aduiseth , if sinne presse downe , and so incumber vs , to cut off this compassing sinne . if a man be to deale with a great burden , he will once or twice try his strength with it ; if it bee too heauy for him , he will let it alone . hast thou euer felt the ouer-burden of sinne , euen the least : ( with which , haddest thou the strength of all men and angels , thou couldest not encounter , nor stand vnder it ) and wilt thou againe meddle with it ? besides , hast thou not , when thou art at the lightest , sufficient burden of that originall sinne , of which paul said , rom. . . euill is present with me ? it lies euery-where vpon thee : and of actuall sinnes without number ? that still in stead of disburdening thy selfe , and lightning thy lode daily , thou addest to the heape , and it is neuer big enough , as though all thy sinnes had no weight at all ? o , but this is nothing , a small sinne , an oath , an idle word , rash and hasty anger , to play the good fellow , to drinke with my friend , lose my time , credit , &c. if thou couldest bring me an instance of any one sinne that had no weight , thou shouldest haue good leaue to wed thy selfe to it , neuer to depart : but no sinne is so small , but hath such a weight as will presse to the bottomelesse pit ; bring me any sinne the wage of which is not death ; an idle word , for which thou must not giue account ; any tricke of youth , for which thou shalt not be brought to iudgement . sand , euen euery little sand hath his weight , and , though small in quantity , yet if great in number , will drowne the ship of the greatest burden : but what if all the sands of the sea-shore were in one ship ? must it not sinke ? and are not thy sinnes for weight and number , like the sands of the sea-shore ? if sinne be such a burden , then helpe thy brother from vnder this burden : the law of god enioynes thee to helpe and pitty the beast of thine enemy , if thou see it faint vnder a burden , and , a mercifull man is pittifull to his beast ; and oughtest not thou to helpe much more , and pitty , and ease to thy power , the burdened soule of thy brother ? hast thou more sense of the groning of a beast , then of thy brother ? gal. . . beare yee one anothers burden , and so fulfill the law of god. ephes. . . support one another through loue ; that is , first , beare with their wants and weakenesses , their infirmities , &c. secondly , put vnder thy shoulders to helpe to beare their necessities : another part of the burden of sin , rom. . . thirdly , helpe his burden of sinne from off him , by admonishing , reprouing , exhorting , and praying . thou shalt plainely reprone thy brother , and suffer not sin vpon him . oh , how vnmercifull are they , that make but a iest of mens sinnes ? would wee laugh , to see a man pulling a mill-stone vpon himselfe , and crushing himselfe all to pieces ? iude wisheth vs to pull others out of the fire , and not to throw them in . others there are that force men to sinne , as to drinke more then one can beare ; and so he doth indeed , hee drinkes the poysoned cup of gods wrath . doest thou reioyce to draw thy friend to drinke a cup of poyson ? thou art a murtherer of his soule and body . masters that force their seruants to breake the sabbath , whereas they ought to helpe them from vnder their burdens , they lay heauier lodes on them . if sinne be such a burden , take knowledge of the infinite loue of god and christ , who hath taken vpon himselfe all thy burden , and be thankefull . how ? first , by becomming gods seruant , and taking his yoke on thee , that is sweet and easie : will any mans seruant suffer another man then his master , to lay burdens and oppresse him , and make him his drudge ? doest thou professe seruice to god , and yet let sinne and satan toile thee with such infinite burdens , vnder which thou canst not stand ? yeeld thy selfe to gods will and word , and this will ease thee of those burdens . secondly , walke as a man released of thy heauy burden , and now at ease and liberty : how thankfull was dauid when he escaped the burden of one sinne ? . sam. . . blessed be the lord , and blessed be thy counsaile , and blessed be thou , who hast kept me this day from shedding innocent bloud : and as peter was rauished with ioy , when the angell vnburdened him of his bolts , and set him free out of prison , acts . so must thou admire the goodnesse of god in this thy release from a far more miserable burden and bondage . thirdly , because thou hast still some burden of corruption , which incumbreth the best , thou must be still lesning it , and see that it bee in continuall consumption . fourthly and lastly , desire christs comming , when all the burdens of sinne , all the guiltinesse , the filthinesse , the molestation , and corruption of it shall be abolished , and thy selfe set into the perfect liberty of gods sonnes , to enioy the fullnesse and highest degree of that blessednesse , which our prophet dauid here pronounceth vpon all them that are loosed and eased , from vnder the burden of their sinnes . and whose sinne is couered : ] the second phrase followeth , by which the remission of sinnes is set forth . how can sinne bee couered , since god seeth it , and cannot but know all things , past , present , and to come ? god is al an eye , and nothing can shut his eyes against his will ; but then sinnes are said to bee couered , first , when they come not into account . secondly , when god doth not punish them . thirdly , when christs obedience , actiue and passiue , is as a vaile or couer , so hiding them as though they were not at all . to this purpose , the lord promising to his people free remission of sinne , vseth this phrase , i haue put away thy transgression like a cloud , and thy sinnes as a mist : that looke as the sunne or winde disperseth darke clouds , and makes the heauens as faire as if they were neuer clouded : so the grace of god disperseth the sinnes of his people , which as a cloud couered and hid his face from them . this phrase of couering sinne , implyeth two things : first , that sinne is a most odious thing in the eyes of god. secondly , that euery man , that would be happy , must haue something to couer and hide it from his eyes . first , sinne is an odious thing . first , because of the filthinesse of it , signified , first , in the legall washings , lauers , purifications of garments , vessells , persons , &c. secondly , in the comparisons , wherein it is likened to leprosie , to filthy clouts , to the leopards spots , and to the black-moores skin . thirdly , in those many petitions ; wash me , clense me , purge me with hysope , &c. secondly , looke what way a man can , it is filthinesse ; first , in respect of god , whose law is violated and broken . secondly , of the sinner himselfe , whose soule and conscience is defiled , and euery thing that he toucheth , till his sinnes be pardoned , as the leper in the law was till he was clensed . thirdly , in respect of others ; by giuing scandall , and occasioning vncleannesse , and filthinesse in others , by example and imitation . thirdly , it is odious ; because it is a shamefull nakednesse , vvhich it euer carryeth with it . adam and eue before their sinne were naked , but not ashamed ; presently sinne makes them see , and shame in their nakednesse , and sew fig-leaues to couer them . the israelites making the calfe , vvere naked ; that is , destitute of that holinesse , which should haue beene in gods people , and of the protection and fauour of god : the nakednes of their soules made them naked to iudgements . yea , the best fruit of sinne in those , whom god raiseth vp by repentance , is shame and sorrow . what fruit had you of those things , whereof yee are now ashamed ? labour to see thy filthinesse , of nature and of practice , of knowledge and ignorance , of youth and of age , and cry out with the leper , i am vncleane , i am vncleane , and run the next way to the lauer of the church , the fountayne which is opened to ierusalem and iudah , namely the bloud of iesus christ , which clenseth vs from all sin ; here only is the purification of all vncleane issues . and adde hereunto the daily and diligent vse of all the meanes of sanctification ; get thee to the cleane vvaters ; first , of faith , which purifies the heart . secondly , of the word of god : yee are cleane by the word which i haue spoken . thirdly , of prayer , psal. . , . wash me throughly from mine iniquity ; clense me from my sinne , purge me with hyssope , &c. these are the faire crystall waters , the only cleere and mundifying waters , that runne from vnder the threshold of the sanctuary . if sinne bee such a shamefull nakednesse , bee not the seruant of sinne : this is the apostles reason , rom. . . what fruit had you in those things , whereof yee are now ashamed ? beware of boldnesse in sinne , be not impudent in it , but ashamed of the nakednesse of it . bold sinners ieremie compareth to the shamelesse whore : thou hadst a whores forehead , thou wouldst not be ashamed . the sodomites were impudent and shamelesse in their brutish sinne , and this was the height of it , that brought fire and brimstone . yet it is not euery shame , which is commendable . caine was ashamed , but repented not ; a thiefe is found and ashamed , but abides a thiefe still , saith the prophet . but the profitable shame of sinne is that vvhich bringeth repentance : hereof speaketh ieremy , chap. . . after i conuerted , i repented , i smote vpon my thigh ; i was ashamed , yea euen confounded . let it teach vs to couer and array our selues with the contrary vertues , and to embrace righteousnesse , pietie , and vertue : these make not ashamed . whosoeuer calleth vpon the name of the lord , that is , is a pure worshipper , shall not be ashamed . continue in well-doing , and seeke eternall life ; this brings glorie , and honour , and immortality , rom. . . euery man that must be happy , must haue something to hide and couer his sinnes from gods eyes ; and nothing in the world can doe it , but christ and his righteousnesse , typified in the arke of the couenant , vvhose couer was of gold , and called a propitiatorie , that looke as that couered the tables , that vvere vvithin the arke ; so god couers our sinnes against those tables : so in the cloud couering the israelites in the wildernesse , signifying god couering vs from the danger of our sinnes . hence christ is called a garment , and wee are commanded , first , to buy this garment , reuel . . . i counsell thee to buy of me gold and rayment : that is , doe as men doe in buying of the commodities they want : first , see thy vvant of it , by viewing thine owne nakednesse . secondly , esteeme it in the iust value of it : and thirdly , exchange all thy sinnes for this righteousnesse . then , secondly , to put it on , gal. . . that is , by faith , and repentance , and vvith christ to put on the graces of his spirit . col. . . put on tender mercies , kindnes , humblenesse of minde , &c. we must buckle christ to vs , and neuer put him off againe . this garment , first , hides our nakednesse : secondly , protects vs from the iniurie of weather and gods wrath . thirdly , it gets a blessing for vs , as iaacob did in esaus garments . this teacheth vs how to iudge our selues , namely , so farre as we are not found in christs righteousnesse , to be most vnhappy and lothsome creatures , yea the vilest of all , the deuill and the damned excepted . our sinne vncouers vs , and turnes vs naked into gods wrath : if once hee fixe his eye vpon it , it makes him destroy his creature , it couers vs with shame and confusion . but how farre are men from seeing their estate ? how miserable in not seeing their miserie ? neuer perceiuing how naked and vncouered they be . were it not thus , how durst they prouoke the eyes of gods glorie ? isa. . . doubtlesse ierusalem is fallen , and iudah is fallen downe , because their tongue and workes are against the lord , to prouoke the eyes of his glory . they durst not sinne as zimri in the sight of god , and of gods people , in the sight of the sunne , and in the cleere day ; by horrible vncleanenesse , drunkennesse , thefts , blasphemies , and the highest contempts of god , as they doe . but blindnesse in sinne makes sinners so bold and impudent , that they shame not in most flagitious courses . but farther off are they from happinesse , that iustifie , defend , and glory in their sinnes . a good man cannot abide the shape of his owne sinnes : for he seeth himselfe a mishapen creature by them , whereupon he daily seeks a couer for his deformity , and thinketh no couer sufficient : but many wretches are senselesse and shamelesse , and glory in nothing but in their shame , and shame at nothing , but that which should be their glory . if thou wouldest be happy , neuer be at rest till thou hast obtayned some sound assurance , that thy sinnes are couered . here many deceiue themselues , and shrowde themselues in false couers . first , some if they can couer them before men , and hide them from mans eyes , if no man remember them thereof , all is well , they forget them and the danger is past : but a good man would rather haue his sinne put out of gods sight , then all the worlds ; hee stands not , nor falls to men , but to his owne lord. oh looke to thy cleanenesse , or vncleanenesse before god , discouer the matter to the physitian , be sure that no man sinnes without witnesses , at least god and his conscience seeth him . secondly , some thinke a ciuill life a good couer , if they liue honestly and neighbourly , and doe no harme , though they sinne , god will spare them . this is a false couer of simple men , like adams fig-leaues : god can and doth see many a wicked heart through a ciuill life . thirdly , others labour to couer their sinnes by ceremonies ; they giue almes , say some prayers , doe some good deeds when they die , &c. but all this is as thin a couer as the former . dan. . . breake off thy sinnes — by mercy toward the poore . this shewes not the cause , but the meanes of pardon . secondly , he speakes not in regard of god , but of men , against whom he had beene tyrannicall , to whom hee counsells him to make some satisfaction , by this meanes to manifest the truth of his repentance , but not that he could satisfie god. neither can saints , angels , merits , or humane satisfaction , couer sinne , which is the popish couer . the sound couer we speake of , is aboue all that man or angell can bestow on vs. i counsell thee to buy of me gold , and rayment , to couer thy filthy nakednesse . meanes to get thy sinne couered , are these . first , labour to see thy sinnes in the numberlesse number and horrible nature of them , and what a fearefull thing it is to haue god beholding them : for no leper can bee so vile and lothsome in thine eyes , as thou art in his , while thou art in thy sinnes vncouered . secondly , vncouer them often to god by humble cōfession ; the more thou vncouerest them to him , the more thou couerest them , and the more will hee couer them : and withall haue them often in thine owne eyes , if thou wouldest not haue them in gods ; for both these are ioyned as helpes one to the other . psal. . my sinnes are euer in mine eyes ; and then followes ; against thee , against thee haue i sinned : thus iudge thy selfe , if thou wouldest escape gods iudgement . thirdly , because the whole life of a christian is a way to blessednesse , euery one must euery day bee carefull in couering somewhat : daily corruptions shew a necessitie of daily couerings , the best of gods saints , after that they had a couer , still prayed to be couered , and christ those , who haue god to their father , to pray for forgiuenesse of sinnes . dauid , after sinne pardoned , still prayed , that the lord would couer the sinnes of his youth . fourthly , hee that would haue god couer his sinnes , must couer his brothers sinnes so much as he can . men haue nimble eyes to rip other mens sinnes to the bottome , whereas loue would couer a multitude of sinnes . can we looke for a sea of mercy from god , and will not let one drop fall on our brethren ? verse . to whom the lord imputeth not sinne : ] this is the third phrase , wherein the prophet setteth down free remission of sinne . in the words are two things ; first , what must not bee imputed ; sinne. secondly , who must not impute it ; the lord. but before wee enter into the phrase , one question may be mooued . why doth the prophet vse such variety of phrases , as , easing , couering , not imputing of sinne ? any one seemed enough to expresse his minde . for sundrie weighty reasons : as , first , to shake , if it were possible , the drowsinesse and deadnesse of men , who are without sense of this doctrine : for the most haue cast their conscience on a sleepe or slumber ; and while they turne away from the iudgements of god , or fauour their owne lusts , are farre from seeing the danger of sinne ; and their vnfeelingnesse causeth them to sing peace to themselues : therefore the prophet implying sinne to be , first , an vnsupportable burden : secondly , a lothsome nakednesse and filthinesse : and thirdly , a desperate and infinite debt , would driue out the lazie to seeke peace with god , and neuer hold such peace with their sinnes . secondly , to shew how hardly a troubled conscience receiueth comfort in this perswasion , that his sinnes are forgiuen , and therefore needeth more force and perfwasion ; whence it is , that as needing a speciall prop , in the lords prayer , that petition is backed with a reason , forgiue as we doe for giue : and secondly , we haue not only gods promises for this article as for others , but his oath also : for hee hath sworne to put away our sinnes , though he cannot lie , that wee might haue strong consolation . thirdly , that by all these formes of speech we might conceiue a plenaric pardon and full remission of all sin , guilt and punishment , temporall , and eternall . if we be eased , then the punishment is forgiuen as well as the fault ; else were there little ease . if god see it not , hee seekes out no rods for it . if the sinne be couered , so are we also from punishment . if the lord impute not sinne , how can he iustly punish it ? only guilt bindes to punishment , but here is no guilt ; it is forgiuen , it is couered , it is not imputed . besides , remission and satisfaction are opposite ; that is not remitted , which is punished . lastly , the apostle addeth , coloss. . . that the bill or bond is cancelled : if the hand-writing be cancelled , there remaines no action . fourthly , to note the persons to whom , and the degrees by which this happinesse is attayned . the persons are such as are weary , laden , burdened , and broken-hearted ; those , not who lye snorting and sleeping in sinfull pleasures , nor such as swell in conceit of their wealth and righteousnesse , are puffed with an opinion of felicitie ; but such as see their pouertie , and inabilitie to discharge their debt ; such as who by the stirring of their conscience and spirit of bondage , haue beene driuen out to seeke happinesse in christ , and out of sorrow gayned their ioy . now , the staires to rise to this blessednesse are in these three wordes : first , being pursued by the wrath of god to the sacrifice of christ , that by faith apprehended , easeth him of his burthen : secondly , the bloud of the couenant purgeth him from an euill conscience , and the robe of christs righteousnesse couers the corruption of his nature , so as god with a cleere countenance can behold him : and thirdly , because he is still subiect to sinne and pressed as with a weight , the lord imputes not his weaknesses to him , but makes them as if they were not , and thus giues him heauen before heauen : by these degrees he iustifieth the vngodly . now to the phrase it selfe . the word imputation signifieth properly an accounting , reckoning , and allowing some thing to another of fauour , as marchants , who when they will forgiue a debt , doe not put it into the reckoning , and so doe not impute it . here it is vsed metaphorically ; and not to impute sinne is an action of god , whereby he putteth out of his booke and reckoning the sinnes and transgressions of beleeuers , and by imputing to them the righteousnesse of christ to become theirs , makes all their vnrighteousnesse as if it had neuer beene ; as contrarily , when he requireth the sinne , and inflicteth the penaltie , he is said to impute it . how can god account of sinne as no sinne ? or if hee doe , how can he be iust ? it is proper to god to account of things that are not , as if they were , yet without any violence or impeachment to his iustice : for though hee impute not the sinne to the beleeuing sinner himselfe , yet he doth to his surety iesus christ , of whom he exacteth his whole debt . one cannot be wise by the wisedome of another , nor learned by the learning of another , and therfore it seemes one cannot stand righteous by the righteousnesse of another . christ and the beleeuing christian are one , as two ordinarie men cannot be : and therefore the righteousnesse of christ , imputed to the beleeuer , is the beleeuers owne righteousnesse , by reason of that vnion which is between christ the head and the members . but the same soule that sinneth , shall die . this must be vnderstood with these exceptions : first , if he continue in his sinne without repentance . secondly , if he become not a beleeuer in christ. but there is no man but abideth a sinner , so long as he carryeth the body of flesh about him . so soone as a man is iustified , hee is vnguilty before god ; and further , that sinne , which is present with him , is in-dwelling sinne , but not raigning , so as he is not denominated from it . but euery man doth daily fall from his righteousnesse , both by reason of inherent corruption , and of actuall sinnes which passe from him ; and therefore faileth of the former imputed righteousnesse . no , the couenant of god is an euerlasting couenant , more stable then the mountaynes , and no vnfaithfulnesse of man can make god vnfaithfull . isa. . . the mountaynes shall remoue , and the hills shall fall downe , but my mercy shall not depart from thee , neither shall the couenant of my peace fall away , saith the lord , that hath compassion on thee . the phrase of not imputing sinne , implyeth this doctrine , that sinne is a debt : and often the word ( debt ) is put for sinne : as matth. . in the lords prayer , forgiue vs our debts : what matthew calls debts , luke calls sinnes . matth. . . in the parable ; the king begun to reckon with one that owed him a thousand talents . luc. . . of the sinfull woman ; many debts are forgiuen her , therefore shee loued much . luc. . . thinke yee that those , on whom the tower of siloam fell , were greater debters then the rest ? now we may not thinke , that sinnes are therefore called debts , because we owe them to god , to whom wee owe all loue , feare , obedience , and duetie , but by similitude and resemblance from ciuill debts : for first , euery debt ariseth of some contract betweene the creditor and the debter : so god is the great creditor , man is the debter , whose debt ariseth out of the contract and first couenant of workes , doe this and liue . secondly , euery creditor hath a bill , bond , or booke , wherein the debt standeth to be seene , and there remaynes vn-cancelled and vn-crost , till the debt be satisfied . the bill or bond betweene god and man , is his law , which shewes the parcells of this debt , and how it riseth : it shewes the forfeiture , and the totall summe , whereto the sinner is bound to satisfie . the morall law is gods bond against vs , the hand-writing of ordinances which is against vs , col. . . and contrarie to vs. the law shewes the parcels of this debt ; namely , that we are bound . first , to the obedience of the whole law , in perfect loue to god , and our neighbour ; whence rom. . . loue is called a debt to our neighbour ; this debt wee still owe notwithstanding our transgression . secondly , the law sheweth that sinne is a debt , in regard of the corruption which accompanieth the transgression , and the blot which the sinne committed leaueth in the offender , which is attended with an aptnesse either to the same , or any other sinne , by reason of the former act . that this is a debt , appeares because the law requires perfect puritie and sanctimonie , which we owe vnto god , though the hearts of vs all be full of corruption and vnholinesse . thirdly , the law sheweth the forfeit , which is the guilt , binding ouer the sinner to punishment both temporall and eternall . this curse of the law by reason of transgression wee are indebted to vndergoe , we owe vnto gods iustice , by reason of sinne , eternall death , without which gods iustice cannot be satisfied . . the law sheweth how , and wherein we wrong our neighbor , & bindeth vs straightly ( besides the satisfactiō to god ) to a recompence of the wrong done vnto him . thirdly , sinne is a debt , because it brings a man euery way into the seate of a debter . first , it argues and brings a man into a weake state , which is very comfortlesse : what a grieuous burden is debt aboue a mans abilitie ? secondly it makes a man hide his head for shame . thirdly , hee loseth his libertie , that he dares not goe abroad . fourthly , he feares the sergeant and the iayler continually : and fiftly , at length hee is catcht and clapt vp in prison , and thence comes not out , till hee hath payed the vttermost farthing , but there is laid in bonds and chaines of darknesse for euer . fourthly , because till sinne be discharged and satisfied for , the sinner hath all these sinnes vpon him : but as a debter once satisfying the debt by himself or a surety , and compounding with the creditor , is as free as if hee had neuer come in debt ; so for sinne once discharged , the sinner is neuer charged with it any more . now sinne is discharged two wayes : first , when the debter himselfe satisfies in his owne person , according to the strict letter of the law. thus the damned men and angels discharge their debt to god , who because they are able to pay , are kept in perpetuall prison , and damned euerlastingly , as a man dying in prison satisfies all : but no liuing man can thus satisfie gods iustice , if god shal straitly mark what is done amisse . when we haue done all we can , we are vnprofitable ; there is not a clause in the bond , which we haue not forfeited a thousand times ouer , & so haue we broken in anfinite law , sinned against an infinite god , deserued an infinite punishment , which no finite creature can sustaine , neither man nor angell . the second vvay of discharging this debt is euangelicall ; namely , when another satisfies for the debter : and thus the debts of beleeuers are discharged , through the satisfaction of christ , who hath payed the vttermost farthing for the elect. and this is the not imputing of sin here meant , which is all one with the free remission and forgiuenesse of it . but math. . . the seruant said ; master , haue patience with mee , and i will pay thee all : therefore wee our selues may pay our owne debts . first , it is a parable , and this is not the maine scope . secondly , feare forced the seruant to promise more then he was able to performe . but if no seruant bee able to pay one talent , much lesse is he able to pay . yea the parable teacheth , that hee that ought but . pence , was as vnable to pay it , as he that ought . luke . . but is this not to impute sinne , to iudge a sinner as no sinner ? not to require the sinne , not to inflict the penaltie ? how will this stand with gods iustice ? it is proper to god to account of things , that are not , as if they were ; so also of things , that are , as if they were not , without any violation of iustice , it beeing an euangelicall imputation , not legall ( for that vvould not stand with iustice ) whereby god accepts christs satisfaction in full payment . but is this no imputing of sinne , seeing wee pay the whole debt in our surety ? is this a forgiuenesse of a debt , to exact it wholly ? it is a free forgiuenesse , and no imputing to vs that receiue this grace , we conferre nothing to it , it cost vs nothing but good acceptance . god the father saw nothing in vs , why he should not impute our sinne , but giue vs so free redemption . god the sonne saw nothing that wee could returne to gratifie him againe in any measure : so in regard of god and vs , it is a free forgiuenesse and no imputation to vs , though it bee not so to christ. if sinne be a debt , then note the misery of sinners , and our wofull estate before god by reason of sinne , being no better then desperate banquerupts , laden with debt and danger , & vnable to satisfie the least farthing . what remaines , but either the mercy of the creditor , or perpetuall prison ? thou that canst say , thou owest not all the world a penny , i challenge thee , and arrest thee of an infinite summe , and the forfeite of a bond aboue all thy substance , if thou hadst the kingdomes of the earth at thy dispose , & wert the god of the world . i ask no more witnesses then thy own conscience , first , to proue the debt : and therefore it is time to bestirre thee , and looke about thee to procure thy libertie . if thou hast paide all thy debts to men , thinke of gods debt at length , for this must bee satisfied , and thou shalt know that delay is no payment . thou that wouldst neuer come into bonds for any man , thou hast not kept thee out of bonds , which wil cast thee into euerlasting bands , if thou lookest not the better and timelier to thy selfe . secondly , see the carelesnesse of most men , that runne on still in sinne and increase their debts , which endanger them to gods iustice and wrath , like prodigall ding-thrifts that neuer regard how much they runne vpon the score , and neuer think that a day of reckoning and payment will come . if wee see a man , who is a borrower of euery man , and takes no care to pay any man , wee vvill conclude he must needs breake one day . and many vvho scorne & shame at such courses with men , are bold with the lord , and runne in with him still : but let the creditor care for his debts , they will not torment themselues with them . many deceiue themselues and thinke god respects not their sinnes , especially if they bee small ones : but small or great , they be vvritten vp and stand in gods debt-booke or inuentorie , till they bee wiped away : the least debt imputed casts thee into perpetuall prison . besides , seest thou not what a fearefull debt one sinne of adam hath brought vpon vs all ? secondly , considerest thou not , how the lord enquires to punish sinne in the third and fourth generation , euen as the fathers debt is required of his sonne and posteritie ? thirdly , thou that owest the least , doest thou not owe too much already ? and if thou summe vp thy debt-booke , thou shalt see thou hadst neede runne in no farther : for thou art so farre in as thou must be sold for it , or else christ must for thee . fourthly , thou that thinkest sinne a small thing , and a trifling or dribbling debt , consider of the blood of christ and the merit of it , which must wash away small sinnes as well as great . consider the forfeit in the exquisitenesse and eternitie of the torments of hell , and then tell me how small a mote sinne is . thirdly , seek to come out of debt , and that is , by seeking pardon of our debt , math. . . agree with thine aduersarie , while thou art in the way . the aduersarie is the lord , who will prosecute and put his bond in suite against vs ( and the greater the creditor , the more heauie is the debt : ) it will be our wisedome to agree with him in the way , whilest hee friendly reasoneth with vs in the ministrie , lest death the lords sergeant arrest vs and we be cast into perpetuall prison , into hell , neuer to bee released . pray and intreat him ( as christ hath taught ) to remit our debts , not to impute , not to require them , not to exact our forfeits , not to sue our bond , nor cast vs into prison , but to pardon our faults and punishment , and accept of christs satisfaction , whereby hee hath cancelled that handwriting , which was to bee layed against vs , and by fasting it to his crosse , did crosse out all our reckoning ; and seeing he must be satisfied , pray him to take it out of his sonnes coffers , who is become suretie for vs. fourthly , acknowledge a wonderfull mercie of god to forgiue and not impute so great a debt ; for a rich man to forgiue a poore man a debt of a pound or two , would be thankefully taken : our god rich in mercie forgiues our debt not by pieces , and not because he cannot get it from vs , but freely and fully forgiues the whole debt , luk. . did not i forgiue thee all ? yes , the good samaritane will discharge all for vs. now , in way of thankefulnesse what remaines for vs to doe , but ; first , beware of running into further debt ? a man that hath felt the burden of debt and hath bin in bonds , will make hard shift to keepe out : and doe not thou heape vp wrath against thy selfe . secondly , though we shall daily by corruption runne vpon scores , yet wee must take heed our debts stand not too long in gods booke vnraysed , but daily renew our repentance and so wipe them away . as they be daily written , let them bee daily blotted out , let them not bee like the sinnes of iudah , written with a penne of iron , and with the point of a diamond . thirdly , if thy creditor forgiue thee all , luk. . goe thou and doe the like , bee mercifull as thy heauenly father is mercifull . in wrongs and iniuries offered , abstaine from malice and reuenge ; count the wrong and iniurie as if it were not , impute it not ; for thus thy heauenly father doth with thee , and thus thou desirest hee should doe for thee . wouldest thou haue an ocean of mercie fall vpon thee ? and wilt not thou let a drop fall on thy brother ? thus shalt thou testifie thy thankefulnesse , and thus as rom. . . our vnrighteousnesse shall commend the righteousnesse and glory of god , which is not in the nature of our sinne so to doe ; for our sinne rather rewards him with shamefull contempt and dishonour ; but , first , both in respect of his admirable goodnesse in pardoning so great sinnes : secondly , and our thankefull acknowledging of that grace in walking answerable and worthie of it . the second thing in this phrase is , the person that must not impute sinne , is the lord , isa. . . i , euen i am he , that putteth away thine iniquities for mine owne sake , and will not remember thy sinnes . so chap. . . . for my names sake will i deferre my wrath , and for my prayse will i refraine it from thee , that i cut thee not off : for mine owne sake , for mine owne sake will i doe it . for , first , not all the angels and saints in the world , whether in heauen or earth , can forgiue the least sinne , because they cannot satisfie the debt , nor cancell the bond . secondly , the scribes and pharises saw cleerly ( though blind in many other things ) that none but god could forgiue sinnes , luk. . . thirdly , the lord is the father of mercies and the god of all comfort , whereas there is no comfort without pardon of sinne . and with thee is mercie , psal. . . that is , with thee alone , to whom it is proper to say , i will forgiue sinne . fourthly , who can forgiue sinne but he ? who is a god like thee , that passest by the iniquitie of thy people ? who can remit a debt , but he to whom it is due ? if another doe it , he abuseth both the creditor and debtor . whose sinnes yee remit , they shal be remitted : therefore ministers can remit sinne and not god alone . god onely remits sinne by his proper authoritie and power , which is here meant ; the minister onely ministerially , declaring that which god doth . can ministers remooue burdens , giue a couer large enough , and remit anothers debt ? is my sinne against a priest or against the pope of rome , that he must bestow pardon on me ? shall i hide me vnder the saints wings ? or what bond of theirs haue i broken , which they can release mee of ? nay rather , say , first , against thee , against thee haue i sinned , and prayeth for mercie onely from him . secondly , if i owe a man nothing , i care not for his forgiuenesse and forbearance . thirdly , there mercie is a poore mercy , i need a rich mercy , eph. . . god rich in mercy , . pet. . . who of his great mercy hath begot vs. theirs is too strait a mercy , i need those large mercies , of which dauid speakes , ps. . . thy compassions are very large . and now hauing spoken of the person , whose sinne is thus freely remitted , wee come to speake of the blessednesse promised vnto him . blessed . now we are to enquire , first , what is meant by the blessednesse pronounced on such a man as hath this ease , couer , and acquittance from his sinnes . secondly , the instructions to be learned . by blessednesse is meant an effect of iustification , namely , that happy state and condition of a man , arising from all those heauenly blessings in christ , which are chained together , ro. . . . as from gods prescience , predestination , vocation , iustification , sanctification and glorification . this blessednesse of a man in christ hath two degrees . first , in this life , which may bee called a blessednesse of grace . secondly , in the life to come , which is a blessednesse of glorie . the former , is heere principally meant , which may be reached in this life , and necessarily draweth after it the other , as he that draweth one linke of a chaine , draweth the whole . pardon of sinne is such a gift as makes a man fully happy : for the text cleareth it thus . first , that which remoueth all miserie and burden , maketh a man happy ; such as are the curse of god due to sinne in this life and the life to come , the guiltinesse of conscience , horrour of soule and expectation of vengeance , which is hell before hell , &c. but this doth pardon of sinne , it is the ease of our burden . secondly , that which brings into fauour with god otherwise an enemie , so as god and man can now walke together as friends , god can looke with a cleare countenance on man , and man looke vp with sweet comfort in his god. this makes a man a happy man ; the light of gods countenance is better then life : but this doth pardon of sinne , which couereth all our nakednesse and deformitie . thirdly , that wherein we are iustified before god , is our blessednesse ; but in not imputing of sinnes is our iustification , as the apostle from this place proueth , rom. . . . hence is it that zachary in his song , luk. . . sayth , that god by remission of sinne teacheth the knowledge of saluation . fourthly , and lastly , euen nature will draw this confession from the worst , that the best to be happy need pardon , that if god straitly mark what is done amisse , none could abide , and that euery man by the law is accursed . secondly , and much more doth the scripture teach , that before god haue begunne his grace with a man , his whole life is hatefull , his mind and conscience polluted ; yea and after , euery thing is imperfect , so as the best workes need pardon . thirdly , and most of all the experience of the godly confirmeth this truth . neuer did any man feele the burden of sinne , and gods wrath in his soule for it , but hee could say , his happinesse was to be eased . neuer did any see the ougly face of his sinne , and gods angry face beholding it out of heauen as a consuming fire , but hee would proclaime him happy , whose sinne is couered . neuer did any feele gods tribunall set vp in his conscience , and god and his conscience casting him for his insufficiencie , but he did place his peace and happinesse in gods not imputing his sinne vnto him . if blessednesse stand in the pardon of sinne and imputation of righteousnesse , then not in merits and satisfactions . this vse the apostle draweth out of this place , rom. . if righteousnesse stand in the hiding of sin , then not in meriting it . besides , there are but two wayes of discharging debts , eyther forgiuenesse or payment ; if i pay , it is not forgiuen . popish doctrine standeth here against the light of the scripture , in the campes of naturall reason , which suggesteth , that something must bee done by a man to his owne iustification , as the young man , what good thing shall i doe to be saued ? and the papists neuer asking god what they should doe , set themselues on workes satisfactorie , which hee neuer enioyned , as donations to churches , pilgrimages , fastings , pater-nosters , aueës , creeds , inuocations , visitations , & oblations to saints , keeping and kissing , yea , praying to reliques , merits of saints , workes supererogatory , purgatory , vowes , vigils , masse-chantings , iubileës , martes of pardon , and a thousand such symoniacall trickes , to make a sale of remission of sinnes , all which wage battell and warre to this learning of dauid . of all these in generall will one day bee said , who required these things at your hands ? these things so derogatorie to the bloud of iesus christ , which cleanseth vs from all sinne . secondly , to the nature of iustification , which is the full absolution of a sinner before god , by reason of christ who is made our righteousnesse by imputation . thirdly , so derogatory to the truth of the doctrine concerning good workes , which are farre from iustifying or meriting . i speake of good workes , euen of grace , which , first , are imperfect in number : secondly , in degree ; not being done with all due intents , nor the whole heart and strength , neither can be , because the heart is partly spirituall , partly fleshly ; the best workes therefore haue flesh and corruption in them , and whatsoeuer is defiled , performeth not the law , needeth a couer , and cannot in it selfe be accepted . thirdly , they are imperfect in the person . no good worke can proceede from any but a good worker , and a iustified person : first , make the tree good , and then the fruit will be good also : therefore they cannot iustifie , seeing the person is already iustified . and the iustified person , when he doth the best , is vnprofitable , he cannot answere one of a thousand : and if the lord should marke what is done amisse , who could stand ? the best worke hath matter of humiliation , which may exclude all our reioycing . paul knew nothing by himselfe , but had practised workes of grace many , yet saith , he was not thereby iustified . but they say , god hath promised a reward of life eternall to good workes . let them shew a place , where it is promised to the worke , but to the worker , being a beleeuer , to whom christs righteousnesse is imputed , in which regards all such rewards are meere mercy . but christ hath merited , that our good works should merit . that is false : for then christ merited , that our good workes should fulfill the iustice of the law , which they cannot , being stayned with sinne , and that they are dyed in the bloud of christ , maketh them not meritorious of eternall life , but that they bring not eternall death . dauid prayeth , psal. . . to bee iudged according to his righteousnesse . righteousnesse is either of the cause , or of the person : dauid here speaketh of the former ; for hee had a good cause and conscience , though saul pursued him to the death : but he speaketh not of the righteousnesse of his person before god , of which iob speaketh , when hee saith , that if hee should iustifie himselfe , namely , before god , his owne clothes would defile him . the last iudgement is by workes , and therefore iustification . these are diuers workes of god : in the first , namely , in the iustification of a sinner , he doth accept and make a sinner iust , and this is onely by christs righteousnesse ; in the latter hee declares him iust : and this may bee by workes ; so saint iames , let me see thy faith by thy workes ; thus they iustifie before men , not before god. a man is condemned for euill workes , and therefore saued for good workes . if a good worke were as perfectly good , as an euill is perfectly euill , he should ; but not being so , we are saued by christs good workes , which were perfect . let vs detest therefore that doctrine , that misleadeth vs out of the plaine path to saluation , and cast downe our selues at gods feet , confesse our sinne , pray for pardon , and plead not merit , but mercy . let vs flie forth of our selues to christ our head , life , and saluation , hee is the carcasse whereunto we must resort ; let vs with paul account our best workes but dung , and much more all popish deuices . he hath nothing in christ , who hath any thing in himselfe , and he that will not rest in that righteousnesse restored by christ , hath no part of blessednesse . secondly , if it be a blessed estate to haue sinnes forgiuen , then must a man certainely beleeue the pardon of his sinnes : for this blessednesse is to bee enioyed in this life ( as we noted ) and no man can hold and enioy that he hath not . the church of rome teacheth , that to doubt is a vertue , and so with-holdeth a man from the sense of this happinesse . their reasons are these . we must worke out our saluation with feare and trembling . this feare is not in regard of gods mercy and our saluation , but feare of sinne and his displeasure : and this is not contrary , but stands with assurance of forgiuenesse of sinnes . psal. . mercy is with thee , that thou mayest be feared . it is presumption to beleeue so . it is obedience to gods commandement . . ioh. . . this is his commandement , that we beleeue in the name of his sonne : now , to beleeue in his name , is more then that he dyed for sinners ; else doe the deuills beleeue as much as we , but they cannot beleeue that christ dyed for themselues . none knowes gods minde concerning him , and so can haue no assurance , but may only hope well . no man knowes the secret will of god , but his reuealed will he may know , namely , that whosoeuer beleeueth , shall be saued ; the application of which draweth necessarily this conclusion , therefore i shall bee saued , being a beleeuer : which is infallible . experience sheweth , that the most faithfull and best are full of doubtings ; therefore , there is no certayne beliefe . doubting and faith may stand , and will dwell together ; else would not christ haue said , o thou of little faith , why doubtedst thou ? euery christian consists of flesh and spirit , therefore faith will bee assayled with doubtings , and yet in the end triumph . hence we see , as vve are to labour for pardon of sinne , so also for assurance of pardon , else can wee haue little peace in our selues , and a comfortlesse happinesse . am i the richer , because i know many other be ? or fuller , because many eate ? i must take comfort in my own wealth , strength by my owne foode , and ioy in my owne pardon . thirdly , vvee must euery one herein place our happinesse , euen in gods mercy pardoning sinne , and accordingly set our hearts and affections vpon it , longing after this assurance aboue all things in the world . if a malefactor were condemned , and at the place of execution , what is it that would make him happy ? what wisheth hee aboue the vvorld ? onely a pardon from his prince ; gold and siluer , lands and honors , can doe him no good ; only a pardon is the most welcome thing in the world. this is euery mans case , we are traytors and rebells to god , our sins haue proclaymed vs rebells through heauen and earth , the law hath condemned vs , we are going on to execution , and euery day neerer then other ; wherein then ought wee to place our happinesse , if wee well weighed our estate , but in a gracious and free pardon ? we would striue for pardon as for life and death . miserable men they be , that place their felicitie in any thing else . for consider , that notwithstanding , first , the greatest part of men place their happinesse in wealth , pleasure , honor ; and these carry all their hearts : yet this is an earthly and sensuall , and farre from christian happinesse , which cannot leaue a man vnhappy in the end , as all these doe . secondly , the most wicked ones that the world hath had , haue enioyed the greatest outward prosperitie . thirdly , the most deare seruants of god haue beene strangers in the world , and met with the strangest entertaynement . fourthly , those whose portion hath beene outwardly most prosperous , yet neuer thought themselues happy out of gods mercy pardoning sinne ; an example in dauid ; he had riches , honor , pleasu re , a crowne , kingdome , subiects , treasures ; but did he place his fclicitie in these things ? no , but in the forgiuenesse and couering of sinnes ; in whose steps wee must tread . fifthly , he that would build a firme house , must lay a sure foundation ; and wilt thou lay the foundation of thy happinesse in the dust ? lay it in wealth , they haue wings ; and when they fly away , so doth thy happinesse : why doest thou trust a fugitiue seruant ? lay it in pleasures , it will end in sorrow ; and the apostle saith , it makes a man as a corps liuing , dead while he liueth . lay it in honor ; what a vanishing thing is that , like the footsteps of a ship in the sea , carried with a strong gale ? yea , lay it any where but in god and his assured mercies , it will proue a tottering happinesse , and the fall of such an happy man shall be great . secondly , others thinke themselues most happy in the committing of sinne , and practice of their iniquity ; and these are most miserable captiues to the deuill , so farre from thinking their happinesse to stand in the pardon of sinne , as that they place it in the practice of it . hence is it that monsters of men , deuills incarnate , professe to sweare , quarrell , drinke , riot , whore , and take them the greatest enemies to their happinesse , that would helpe to pull them out of the snares of the deuill . i would know what other happinesse the deuill hath , then incessantly to sinne against god , and draw so many as he can into his owne damnation ; which expresse image hee hath stamped on numbers , marked to destruction . fourthly , let vs checke our hearts , that can find so much ioy in these earthly things , and so little in these heauenly gifts of gods loue , such as are election , vocation , iustification , adoption , sanctification , which are called the pleasures of gods house , and they blessed that enioy them : and surely well may they suspect themselues to be as yet vnpurged , that finde not a ioyfull sense of it . alas , will the beleeuer say , i finde little comfort of this doctrine , i finde my heart much more affected to earthly things , i finde not this ioy of my saluation , the sense of gods fauour in pardoning my sinne , warmeth my heart but a little ; what may i thinke of my selfe ? may not i hope my sinnes are pardoned ? it is true ordinarily , that a reconciled soule possesseth felicitie with great ioy , and the heart seazed of gods loue , holdeth the consolation of it ; yet these rules must be held to vphold the weake christian. first , the gift of pardon and loue , is giuen often before the comfort and ioy of it : when grace is as it were in the seede , and men in the beginnings of conuersion , begin to haue right in the tree of life , and to bee adopted , it is not so soone discerned to come vp to a ioyfull haruest , but first is a blade , then an eare , then corne in the eare . and a time there is , when a soule which is partaker of true grace , is busied and taken vp rather with sense of sinne , desires of grace , and seeking of helps and proppes to beleeue , then with the ioy of any thing attained . true desire argues the presence of the things desired , and yet argues not the feeling of it : and that a man may haue that gift , which is not felt , appeareth in dauid , who by nathan was told , that his sinne was pardoned , and yet long after , he prayeth for the forgiuenes of it , that is , for a more full sense of the forgiuenesse . secondly , the gift of gods free grace is not giuen ( in respect of vs ) all at once , nor in the same measure ; and therefore the comfort of it is not all alike , or at once : for the righteousnesse of god is reuealed from faith to faith , and so iustification and reconciliation , are in the meanes more and more reuealed , and the comfort is proportionable to the gift . thou hast not such strong comfort of thy estate as some other , or as thou desirest ; thy gift of knowledge and vnderstanding of gods loue perhaps , is lesser then his ; comfort thy selfe , stirre vp thy selfe in the meanes to inlarge the gift , and thy comfort shall be inlarged . hence is it , that the apostle to the ephesians , . . praied , that they whose faith and loue he had commended , might haue their eyes opened to see the hope of their calling by the spirit of reuelation . get further knowledge of thy estate , and so thou shalt attaine further comfort . thirdly , the state of a christian soule is not all alike , there is a christian combate , wherein sometime faith preuailes , sometime doubting ; sometime grace hath the better , sometime corrupt nature . when faith is foiled of infidelitie , or kept vnder , sense of reconciliation faileth with it . the light of the minde is often eclipsed , as in ionah , i am cast from the sight of god ; and dauid said once , all men were liars . now the eye of the soule being so dimme , the comforts of god must needs bee ouercast and clouded : but as the sunne breakes from vnder a cloud , so doth light to the troubled soule : and comfort growes often to a confident glorying , and a ioyfull triumph , as dauid , returne , o my soule , to thy rest . fourthly , as the carriages of a mans conuersation bee diuers , so be the apprehensions of his comfort : sometimes it is more attended , and carried more purely ; sometimes care is remitted , and the course more corrupt . common infirmities hinder not so much the comfort of saluation , as great sinnes doe , as appeares in dauids adultery , restore me the ioyes of thy saluation . if thy comforts be small , it is likely thy corruptions are the greater : here looke to thy former graces , feelings and workes . bee diligent in awaking thy soule , shake off worldly delightes , which bring it on sleepe , and the deceitfull shew of righteousnes , which bewitcheth it : set thy selfe before god , and thy dulnesse before thy selfe ; say , oh , what haue i done all this while ? fifthly , the christian is an happy man , whatsoeuer his outward estates be ; else hath dauid misplaced happines . and herein is their happinesse , that they are in fauour with god , and can neuer be cast out of fauour againe : all happy men are in a sure estate which cannot be lost . this happinesse of grace is surer then that of nature , which adam had in innocency ; that was lost , because in his owne keeping : this is seated in the fauour of god , which is vnchangeable ; vnto which we are preserued also by the power of god. true it is , the godly may haue many afflictions , and haue , as abraham , isaac , iaacob , dauid , abel , but none of them , neither inward nor outward , can hinder their happinesse , nay , they shall all further it , romans . all things turne to the best . the worldlings folly is palpable , he thinkes himselfe most happy , when his corne , wine and oyle is increased ; as for this light of gods countenance , it is in the last of his accounts . as for the godly , they count them of all men most simple , and most miserable : and indeede if a man had no other eyes then of his body , no eye of faith , he could not think such blessed , whom the world hates , whom the earth casts off , whom their country scarce acknowledgeth , their owne kinsfolke will not know , whom their friends forsake , enemies kill ; who are made meate for the sword , fewell for the fire , and seldome haue liberty to enioy fire and water , or the commonest benefits of nature in safetie . they onely are in mens account happy , whom all men flatter , vvho bathe , yea , drovvne themselues in carnall delight , vvho can tumble in their gold and siluer , vvhose mouth runnes ouer vvith laughter , &c. but these , vvho are entred into gods teaching , can hold against their ovvne reason and sense , that they are blessed , that hunger and thirst after rightcousnesse , that mourne novv , that suffer persecution for righteousnesse sake , those of vvhom men speake all manner of ill for christs cause and gospell . they iudge not good or euill by any thing afore them : they thinke lazarus a godly poore man , an happy man , vvhen as diues vvas a miserable miser . their felicitie is not outward , but inward , not earthly , but heauenly ; it depends not on man , but on gods fauour , who hath forgiuen their sinnes for his names sake . iudge therefore of thy selfe and others with a righteous iudgement : if heauen approoue thee , care not if earth cast thee out ? if god iustifie , who can condemne ? if christ will confesse thee , let thy friends deny thee ? thou hast a sure word and promise of god , by which thou mayest apprehend in sorrow , ioy ; in trouble , peace ; in nothing , all things ; in death it selfe , life eternall . get faith , and thou shalt clearely behold thy happinesse , if al the world should set it selfe to make thee miserable . get faith , and thou shalt thinke him only happy , whom god so esteemes , although the worlds miserie is , to place happinesse onely in miserie . get faith ; and thou shalt see not onely christ himselfe , the blessed son of god , when he was reiected of the world , and lifted on the crosse : but euen his members then happy in gods fauour , when the world most frowneth vpon them . faith in the heart onely giueth a rellish to this of our prophet , blessed is the man , whose sinne is forgiuen . and in whose spirit there is no guile . ] heere is an inseparable fruite of a iustified person , and a note of a blessed man. first , by spirit , referred to man , is sometime meant the mindes , or vnderstanding part of the soule , with the most inward cogitations of it : so . thes. . . that your whole spirit , soule and body , &c. and in all places , where spirit and soule are mentioned together . secondly , sometimes for the heart and inward affections , rom. . . whom i serue in my spirit . thirdly , sometimes for the soule it selfe , god inspired into adam a liuing spirt , genes . . luk. . father , into thy hands i commend my spirit . . pet. . . he preached to the spirits in prison , that is , soules . so here it is to be taken with the vnderstanding , heart , will , conscience , affections , and the rest of the faculties : and the soule is called by this name , to shew the nature of it , that it is a spirit , as the angels , nay god himselfe is ; farre more excellent then the body , and yet much more neglected . secondly , by guile is meant three things in the scripture : first , in words and promises , deceit and false-hood , when one thing is spoken , another meant . . pet. . . in whose mouth was found no guile . secondly , in actions and practice , when one thing is done , another pretended : . pet. . . lay aside all guile and dissimulation . thirdly , in thoughts and purposes , when the reasonings and inward frame of the heart is vnfound and deceitfull . this last is here meant : for the better vnderstanding of which , we must enquire : first , what it is : secondly , some seuerall practice of it : thirdly , the vses . first , the guile of the spirit is an inward corruption in the soule of man , whereby he dealeth deceitfully vvith himselfe before god in the matter of saluation . i say , it is an inward corruption in the soule , which sheweth both the kinde and seate of it . first , for the kinde ; it is a spirituall deceit , and opposite to inward sinceritie and vprightnesse : secondly , the seate of it is the soule and heart , which since the fall is deceitfull and wicked aboue all things , iere. . . hence iames calleth sinners double-minded , chap. . . and hypocrites are described by two hearts . and this may sufficiently cast downe proud flesh , seeing this guile hath taken the chiefe holds ; euery mans soule hath in it the seeds of all sinne against the first and second table , none excepted . whosoeuer comes of adam , hath all adams corruptions , whereof this guile is compact , so that if a man looke onely at himselfe , hee that is to day a protestant , may to morrow be a papist ; to day a christian , to morrow a diuell ; were it not for the promise and power of god , that preferues his to saluation . and in that this deceit lyeth , at the roote of the heart , it is more fearefull , both in that it hath chosen a secret hold , and scarcely can be discerned , as also is in place secretly to infect and poyson whatsoeuer can proceede from that roote , as indeede it doth . yet few or none complaine of this deadly disease , or will bee knowne to bee annoyed with it : the nature of which is , that the more raging and killing it is , the lesse it is felt . further , i say , by this guile a man dealeth deceitfully with himfelfe in the matter of saluation . for there is a guile betweene man and man , but this is more sinfull and dangerous , both because it is a deceiuing of himselfe by the lying and slattering of his owne heart ; as also that it is before god , as if hee would deceiue him too ; as also in regard of the subiects , in the matter of saluation . to deceiue one selfe of his goods , lands , or outward profit , is an ouer-sight , but nothing to the losse of his soule , heauen , and happinesse : and this is that our text aimeth at : if these words looke to the former , hee is a blessed man , that hath pardon of sinne , and is not deceiued by the guile of his heart in this point , plainely implying , that there is such guile in a mans heart , about this perswasion of the pardon of sinne , that not onely others , but himselfe also may bee deceiued in his owne estate , and so kept from feeling or seeking his blessednesse in gods fauour . many are pittifully beguiled and thinke surely to be saued , and cry , lord , lord , but are sent away with workers of iniquitie ; god knowes them not . the church of laodicea beguiles her selfe with conceit and confidence in her owne sufficiencie , being but poore , naked , and miserable : and such is the power of this corruption , in the heart of a naturall man , that when his sin is found hatefull , hee flattereth himselfe in his owne eyes , and hath pretences and colours to turne off vprightnesse , psal. . . the particular practices hereof wee will referre to foure heads : the first , in respect of a mans estate before god : secondly , in respect of sinne : thirdly , of vertue and grace : and fourthly , in respect of the worke of the word and spirit . that wee may better know the nature hereof , we will cast eye vpon some notable parts of this deceit , which in all this regard it sendeth out in the most , from the which in some degree the best are not exempted . first , when a man is a vile and wicked person , in gods eyes , this guile makes him thinke himselfe highly in fauour with god , iohn . the iewes bragged they vvere the sonnes of abraham , when christ told them they were of their father the diuell . the pharise could say , lord , i am not as this publicane , when hee was a limbe of the diuell . and this guile is fed by sundry other delusions : as first , by a conceit of righteousnesse ; while men measure themselues with themselues or with some great sinners ; so did the pharise : or by the crooked rule of ciuill righteousnesse ; he looked at extortioners , vniust , adulterers and the publicane : the common speech is , now i am no swearer , no theefe , no drunkard ; no i would not for all the world bee so bad as some of these professors , so couetous , contentious , such a dissembler . so for outward righteousnesse , as the pharise looked at the law , hee paid tithe of all , and dealt iustly , these pay tithes and dues truely , giue euery man his owne , keep their words , are good to their neighbors , and good to the poore , keepe good hospitalitie ; but all this while are aliue ( as paul saith ) without the law , not considering what righteousnesse god there requires , and not seeing the corruptions of their hearts , neglect inward lusts , rising vp against god and his law. whence onely it is , that poore men , who liue in the breach of all gods lawes , despise the word , neglect prayer , prophane the sabboth , sweare without sense or touch , and serue their lusts , yet can carry all with this conceit they meane no harme ; whereas if god euer open their eyes to see their faces in a true glasse , they shall see how sinne deceiued them , and shall pronounce the sentence of death against themselues , and the flower of their righteousnesse . secondly , this deceit is fed by the bounty , fauour , and blessing of god , who prospereth them in their labours , houses , in themselues & others . o if i were not in gods fauour , he would not prosper me so long and so sundry wayes ! thus they wil know loue or hatred by the things afore them . this is the guile of rich men , whose houses being peaceable without feare , pride compasseth them ; but little know they the end of their fat pastures , or of their lifting vp , vt lapsu grauiore ruant , that they may catch the greater fall . these seeke not their peace in the pardon of sinne , but haue set vp themselues a-fatting till the day of their destruction . thirdly , what way soeuer god deale , the heart vvill deceiue it selfe : for let god change his hand , and bring crosses and tryalls on a man , which should shake him vp from drowsinesse and securitie , yet hence without further ground many will presume of gods loue : for why ? doth not the lord loue those whom he chasteneth ? and i hope i haue my punishment here ; vvhen indeede the lord doth curse them in their counsels and attempts . and thus men throw poyson into the lords cup ; wheras were these signes of loue , amendment would accompany it , sorrow for sinne , feare of offending , and diligence in good duties ; in a word , their security would rise of the pardon of sinne , and not of punishment of them . the second guile is in respect of sinne : the worke of it is manifold ; and that , eyther before the sinne be committed , or after . before the sinne ; first , it flatters a man and tolles him on many wayes . first , it beares him in hand , that great sinnes are but small and veniall , which the sinner easily beleeues , for he would haue them none at all . hence charge men with swearing , rayling , drinking , gaming away the sabboth , their answere will bee , i would i had neuer done worse ! &c. grosse sinnes with them are but infirmities . secondly , that if it be greater , yet god will not regard it , conceiuing of god as an idle essence , that had shaken off his power of iudging the world. the foole , that is , euery naturall man sayth in his heart there is no god , to see or require : such frozen persons that say god will doe neyther good nor euill , zephanie threatens , that god will visit them as with lights , lest any thing escape him , and will teare them and none shall rescue them . thirdly , when men shake hands with hell and death , absoluing themselues from guilt , while they fauour themselues in their lusts : though the lord say , sword , goe thorow the land , yet it shall passe ouer them ; such as blesse themselues , when the lord pronounceth the words of the curse , deut. . . the lord will not bee mercifull to that man. yet , what a number of ruffians , contemners and prophaners of the lords ordinances , scorners of religion , out-facers of godlinesse , drunkards , adulterers and swearers , whom the lord hath shut heauen against , goe on in a gracelesse and ventrous presumption , by this guile kept from seeking peace in season with god ; though the lord say , hel was made for them , they say , i shall escape hell . isa. . . whether of these words shall stand ? fourthly , they thinke nothing more easie then repentance : this sinne if i doe it , is not vnpardonable , i shall repent and find forgiuenesse hereafter , god cals at all houres : so he neglecteth all counsell ; those exhortations come not neere him ; seeke the lord while he may be found ; to day if ye will heare his voyce , &c. i gaue her a time to repent , but shee repented not . the lord would haue purged them , but they would not bee purged ; till his seueritie sudenly cut them off as vnprofitable trees , to the burning . would a man bee so carelesse of his bodie , as to suffer a disease to preuaile by weekes , and moneths together ; because , so long as there is life , hee may seeke helpe and recouer ? no , he will seeke present helpe , be hee neuer so young : but for the soule , men put off care from age to age , and because they can repent hereafter , they will doe that whereof they may repent : and whereof indeed they shall repent though too late . secondly , after sinne , the guile of the soule is not sleeping , though the conscience often bee : for whereas after bodily harmes men are for the most part wiser , here they are more foolish , vnlesse the deceit be more timely discouered . they can warily abstaine from whatsoeuer hath bred them sorrow or sicknesse : but here the deceite of the heart , first nourisheth and hideth , yea , maketh cloakes and vizards for sinne , to which it is more prone after euery new practice . the truth is , if euery sinne might be seene in it owne colours , it would be as blacke as a deuill ; but that sinne might goe downe the cleanlier and stay in the bowels , the heart ioynes with satan in the varnishing and colouring of it . hence is it , that cut-throat couetousnesse goes masked vnder the habit of good husbandry , fornication but a tricke of youth , scarce an ouersight , ryot and excesse is counted liberalitie , drunkennesse but good-fellowship , pride but comelinesse or ornament at most , and blacke vices are growne neere of kinne to the most beautifull vertues . secondly , after sinne committed , the wiced heart can defend it ; all eues brood suckt this from her . when god came to her , the serpent gaue her to eate ; when he comes to adam , his wife gaue him to eat , it seemed but reasonable ; when he comes to cain , who made him his brothers keeper ? come to the couetous man , hee hath scripture for himselfe , he that prouides not for his family , is worse then an infidell . come to the drunkard ; why ? was not noah and lot drunke , and many good men besides ? come to the swearer , hee is safe , so long as hee sweares nothing but truth , and by that which is good , be it bread or fire or salt , &c. come to an athiest that neuer kept sabboth in all his life , so that with him there is but little difference betweene it and another day of the six ; why ? was not the sabboth made for man , and not man for the sabboth ? hee can serue god on his horsebacke , none but he and his horse together : another laden with all vnrighteousnesse tels vs , how the best sinneth seuen times a day . thus is sinne growne wittie , and strong within the wals of a false heart , and feares no colours nor forces . thirdly , if any sinne hap to make any gash or skarre in the conscience , that it troubles a little the sinner ; the heart is not backward to seeke to apply remedies , in which are as little helpe , more danger : for it seekes to stoppe the mouth of the conscience , and to choake and stifle the voyce of it : first , by calling in other distractions to take him from such melancholy ; it sets cain on building a citie , and saul to fetch in musicke : so it calls in company , gaming , merriments and other exercises , like water to a dropsie . little is the ease of forgetting that paine , the cause of which remaineth ; it will certainly returne againe . secondly , by contenting a man with some short humiliation , and as vnsound as short , to flatter god withall , onely forced by feare and selfe-loue . the iewes confessed their sinnes , and promised to doe so no more : but they dissembled with their double hearts , and their goodnesse was like the morning dew . how many such flashes made pharaoh ? how many sickemen on their beds haue in their affliction sought god ? but it was onely for ease , and to get out of his hands , or for feare , because they saw no way to get out , affecting deliuerance , not repentance , nor seeking sound reconciliation and peace , but a truce ; for no sooner recouered , but they are out in the field with god againe , al the time of their straitenesse being quite forgotten . and let soft-hearted protestants , that at some sermons can melt with great motion to teares , and yet afterward make little or no conscience of their waies , but yeeld libertie to their lustes , thinke vpon this point , and consider how the deceit of spirit ouer-reacheth them . thirdly , by satisfying with some outward ceremonie and formall seruice , which when they haue done , they shall find , that god is not friends with them . some after sinne committed , and accusing them , by saying or framing a prayer , though without heart-breaking , faith , or the spirit , draw a skinne ouer their heart , and there is peace for a time : others , whose whole life was spent in oppression , and euery penny worse got then other , if about the time of their death , or after , they giue a little money to the poore , or bee liberall for a guilding sermon , they haue peace without any satisfaction or restitution according to the law of repentance . what they haue wickedly got , they leaue to their heires , who are made happy by their fathers going to the deuill , as the prouerbe saith . they neuer loosed their bonds of wickednesse , and now are chained in the bonds of blacke darknesse for euer . the third guile of the heart , is in respect of vertue and grace , whereby the vnsound heart doth rest it selfe vpon counterfeit vertues : for the wickednesse of euerie mans heart by nature is such , that let it be neuer so vicious , yet it will counterfeit any vertue . first , it will make a man outwardly seeme a true worshipper of god , it will bring the body , and frame it to reuerence , when there is none within ; it will make the lips draw neere , when the heart is farre remooued ; it makes congregations and people sit before god , when their hearts are gone after their couetousnesse . idols in churches are put downe , but idols in mens hearts are set vp : and this is the reason why the word and prayer are so forcelesse ; wee haue mens bodies now and then when they list , but seldome or neuer their hearts . secondly , it will make a man outwardly seeme a good christian , when inwardly he is a iudas or demas : an vnsound heart will make a man professe religion , but vtterly neglect the work of it , the forme of godlinesse contents him without the power ; so he haue a lampe of profession , he cares not for oyle in it : it suffereth him to get knowledge , and rests in that without conscience ; it suffereth him to pray , but publikely more then priuately , and to neither ioyneth watching to his prayer ; yea , he can shew the shell of any duty , but neuer cares for the kernell . secondly , inwardly it can counterfeit the most excellent graces ; as , first , faith , when it hath neuer a iot ; it wil presume of gods mercy , and thinks this presumption faith . what man saith not , hee beleeues , that hee shal be saued ? but all men haue not faith , saith the apostle : therefore it is a shaddow without substance . secondly , repentance : a man in sicknesse will cry out of himselfe and his sinnes ; he will promise if he liue , to become a new man , and practise godlinesse : but when god hath restored him , his wicked heart carries him as farre backe as euer hee was : here was a shew of repentance , but it was counterfeit . thirdly , loue , where is nothing but deuillish malice : two neighbours are fallen out , and are at deadly hatred ; at the time of the sacrament , both of them dissemble loue and charitie : but after it , they are as malicious and mischieuous as euer they were before . fourthly , strength in temptation where is none . peter while he was with christ , would die with him , before he would deny him : but when the maide daunted him , he saw that that was but a flourish , and that he was not so well acquainted with the wiles of his heart as he should haue been . and so of the rest of the graces . a fourth guile of the heart , is in respect of the worke of the word and spirit ; when the deceitfull heart forceth the sinner to rest in the restraining of some corruption , in stead of renewing grace : for example ; the word by a common worke of the spirit , planteth some kinde of vertues , as temporary faith , ioy in the word , reuerence to preachers , loue to professors , releeuing them , speaking for them , and helping them euery way ; and yet such are not cleansed from their filthinesse , all their hearts are corrupt , all is ioyned with deepe hypocrisie . herod heard iohn gladly , reuerenced him , tooke him for a good man , and did many things : but his heart was right in nothing , for it claue to that speciall sinne of keeping his brothers wife . and as the heart is , so is euery action , so is the ioy , loue and labour ; some sinister respect it hath , and doth not good purely , and for it selfe . thus our sauiour witnesseth , that the good and bad hearers are both in appearance fruitfull , and for a time : but the one is purely affected in bringing fruit , so is not the other . but doe not the best finde such deceit in doing good , as that they haue great cause to bewaile it ? yea , but although reliques of natural hypocrisie mixe themselues into their actions , yet they sway not the hart , but are striuen against ; and the maine motion of the heart is sincere , and chooseth good for goodnesse sake , as in the other it is not . now when a wicked heart findeth in it selfe knowledge , consent , confession and defence of the word , al which were in iulian the apostate , hee rests in this as sauing knowledge ; whereas it is a common gift , whereby the lord will haue his truth witnessed by the enemies of it . againe , when a guileful heart comes to a sight of sin , to feare it , to terror of conscience , griefe and vexation for sinne , it rests in that as a sound feare of god ; whereas it is a seruile feare like that of the deuils , and the vexation is not for sinne , but for the punishment of it : it is a common worke of the word and spirit to prepare the wicked to iust damnation . further , when a guilefull heart sees many corruptions cast out , many sinnes broken off , many things reformed ; it rests it selfe as in a worke of regeneration : whereas this is a common worke of the spirit incident to the wicked , whom if god should not represse , there were no liuing for the godly on earth . haman did refraine himselfe from mordecai ; most sinnes seemed to be mortified in iudas , but yet he was possessed by the deuill . infidels liue honestly and ciuilly , abstaine from wrongs , violent lusts , &c. but here is no renuing grace , which mortifieth all corruptions , and reformeth euery thing ; and thus was it not in herod , iudas , and the wicked . besides , as in regeneration , the whole childe is borne compleate in all parts ; so doth the spirit begin his worke at the roote of the heart , and within , and not without , as in infidels , and workes not onely in suppressing and restraining sinne , but also in oppressing it , and renewing the heart and life . and here it shall not be amisse to adde some further notes of restraining grace , not renewing . and first , in respect of sinne it selfe . a conceit that grosse sinnes be but infirmities , though they liue and lye in them , bearing themselues vpon this , that the iust man falleth seuentimes a day , and riseth againe : prou. . . falsely vnderstood . thus many approue not the excesse of sinne , as vainely to sweare the greatest oaths , insatiable griping and gaping after the world : but why hate they not all oaths , all couetousnesse which is idolatry : but because there is not a spirit renewing the heart , which mortifieth all deedes of the flesh , all oaths , all lyes . secondly , in respect of their affection toward sinne , namely , a pretence of hatred of sinne , when it is but a rash anger . for example : of all sinnes , which the ministerie is taxed for of the common people , there is none so noted and exclamed against , as their hardnesse , worldlinesse , gathering of goods together ; and the sinne is so seuerely obserued aboue all other , as that an honest contented man can scarce be free from this imputation . but now , though the fault bee hainous and too common , what is the reason the multitude so exclames vpon it ? is it because they hate the sinne ? surely no : for their owne feete are as deepely sunke in the same mire , and they care not for plucking them out . angry they are , that another out-gathers them ; but if they hated the sinne , themselues would not gather so fast . further , many seeme to hate some of their sinnes , and sometimes trouble their sinnes and grosse corruptions , and wish it otherwise and accuse themselues . many are offended at some errors of popery , some vaine inuentions , idle and hurtfull traditions , but others are iustified . here is a shew of hatred of sinne , of error , but it is onely a rash anger : for first , he that hates one sinne or error , because it is so , will hate all which he knowes so to be : hatred is against kinds , we hate all serpents , all poysons , all enemies : so said dauid , i hate all vaine inuentions . secondly , one or two euils may be disliked of him , that hates no sinne , and the sinne hated but not as sinne , as absolom hated amnon for his incest , but himselfe more incestuous . thirdly , if thou diddest hate these sinnes and errors as enemies , why doest thou not raise thy power against them ? crie for christs crucifying power against them : a perfit hatred will neuer be satisfied without death or diuorcement . if thou hatest her in thine heart , why doest not thou put her away ? if thou hatedst thy sinnes , thou wouldest forsake them . thirdly note , in respect of the word ; when men taste the good word and the powers of the life to come , they take this to be the spirit of adoption , and a sound affection . but obserue the difference and falsehood : whereas in gods children all their affections be affected with it , and they feede on it vnto eternall life , in these it affecteth their ioy onely , and that for a time . gods children loue it , beleeue it , reioyce to meditate of it , rest on it by the confidence of their hearts , long for the accomplishment of the promise , grieue when they doe any thing to hinder that accomplishment , and hate all doctrine against it ; whereas the bad ground onely is said to ioy in it as in a nouelty . fourthly note , in respect of gods children ; namely , when men loue them onely so farre , as may serue their owne turne , for some by-respect or other . rules to know our loue to be restraining grace , not renewing . first , euery reuerence of a good man or child of god is not loue . herod neuer loued iohn , but reuerenced him ; for he saw that in him , which strucke him , that to haue spoken against him , had been to barke against the sunne . god will haue the innocency and grace of his children to be iustified by his enemies , and theirs . secondly , one or more good men may be fauoured of those , that loue no good man. why did nebuzaradan fauour ieremie ? because he loued good men ? no , but because he had foretold the victorie . thirdly , euery good speech in defence of good men , is not a fruit of loue in the speaker . pilat loued not christ , but yet seeing his innocency , asked what euill hee had done , washed his hands , and was willing to deliuer him . some good words are drawne out of the desert of good men , not out of the speakers affection . some out of policie , not out of loue ▪ when men force a friendship , and will speake well , when inwardly they enuie the meate they eate , and the clothes they weare . fourthly , that is no loue of good men , which is not a loue of their goodnesse . oh , such a man were a good man , but he is too strict ; i could loue him , if he were not so plaine with me , if hee would let mine eyes alone , and not meddle with my lusts : he were a sufficient man , if he were a little wiser : what need he lose his friends ? thus subtle are men to disclaime goodnesse , vnder pretence of louing good men . fifthly , thou canst not loue goodnesse in one , vnlesse thou doest loue it in euery one ; hee that scorneth and disgraceth by wicked termes , the persons of most professors , loues not indeed the goodnesse of any one , let his pretence bee what it will. the loue of the spirit is from christ in god , and for god. first , to let many poore ignorant soules see their estate , they say , they are not book-learned , and know not so much , nor can speak much as other men can : but they meane well , and haue good hearts to god : but is not this to iustifie a heart full of deceite ? oh , but i see no such thing in my selfe . no matter ; that is thy deceit , who art so bewitched with an enemy , who while hee laughes in thy face , priuily stabs thee , and wounds thee to death . no , no , thou art neuer right , till thou beest at warre with thy owne heart , and till thou canst say , and see that thou carriest the greatest enemy thou hast in thy bosome ; a deceitfull heart is at bed and boord with thee , lyeth downe , and riseth vp , walkes abroad , and staies at home with thee . and as it is the most enemie to thee , so must thou be to it . paul was neuer right , till he found this rebel in himselfe , and that many yeeres after his conuersion . secondly , knowing that the spirit is so guilefull , and the heart so deceitfull , suspect it in euery thing , watch it the better ; deale with it as with an vntrusty fellow , in whom thou hast found some notable trickes of deceit ; worke out thy saluation with feare and trembling : blessed is the man that feareth alwaies . say not with thy selfe , i see not this sinne in my selfe ; therefore it is not : or , i see not wherein i haue failed in this or that ; for all that , thou mayest , seeing the heart is deceitfull aboue all things : and who can see it ? carry an holy ielousie of thy selfe , and suspect thy selfe , as iob did his sonnes ; it may be , my sonnes , my selfe haue sinned ; offer sacrifice , or rather , apply christ to thy soule for thy failing in the best actions . thirdly , seeing the hart is thus deceitful , it teacheth vs not to insult ouer others in their falles , seeing our owne hearts may play false with vs. let no man say , that he wil neuer doe this and this , as he seeth others do , but suspect his heart , lest it carry him to worse things then they . peter said , he would rather die , then deny his master : but the deceitfulnesse of his heart would not let him performe his purpose , which deceit he knew not before ; for then he would not haue taken it so ill , when christ foretold him of it . dauid would haue thought scorne the day before his fall , that any should haue told him , that he should lie wallowing in so foule sinnes , as he did the day after . hazael was farre from the sight of that guile which lay hid in his owne spirit , when being told by the prophet , what monstrous wickednesse should bee done by him ; he asked , am i a dogges head , that i should doe this ? let vs therfore make this vse of other mens weaknesses , oh , if such haue so dangerously fallen , in whose hearts i neuer saw such foule things , as i see in mine owne , why should i be high-minded , and not rather feare ? rom. . . fourthly , labour for a sincere heart void of guile . here consider three things : first , the notes or markes of it : secondly , the benefit of it : thirdly , reasons to labour for it . first , the notes . first , in duties : it hath an vpright endeuour , and sincere desire to approue it selfe to god in all things ; wheras a guilefull heart lookes more at men in good duties , then at god , more at mens commandements , then gods , at mens approbation , more then gods. wee seeke not to pleasemen , saith paul , but god who seeth the heart : we care not to bee iudged by men , but stand or fall to our owne lord ; whereas saul knowing himselfe in disgrace with god , would haue samuel to honour him before the people . secondly , in respect of sinne : a sincere heart hateth all sinne wheresoeuer , euen small and secret ; especially it is more seuere against his owne lusts then any other , he hates his sinnes past , and bewaileth them , his present sins to break them off , he hates that he doth , he hates sinnes to come , to preuent them , and watch against them : whereas a guilefull heart can hate euen motes in his brothers eye , but not his owne beames ; auoides open sinnes , not secret ; smaller hee makes small account of , if hee can auoide greater , which make greater noise , and bring greater shame . this man can reioyce in memorie of sin past , and bragge of it as a mad pranke , which should be as a dagger to his heart : whereas dauids heart smote him for cutting off sauls lap , and as soone as he had numbred the people : and peters , as soone as he had denied christ. this man can reioyce in conceit of a future sinne , whereas dauid and the saints vow and sweare to keepe the commandements . he hath his present darting sinnes , which hee will continue in , and not let goe , let god and man say what they will. but is no heart sincere , but that which is without sinne ? it is not the committing of one sinne , or presence of more , that makes an euill heart ( for then none should be vpright : ) but the habite and custome of sinning : and this is , when , first in his vnderstanding he is wise to do euill , but knowes not to doe well : secondly , when he still wills that which is euill : thirdly , when his affections still mooue vnto it : fourthly , when he walkes in euill , as a seruant of sinne , at the command of it . so is it not with the godly , with whom power is often wanting , but to will , desire and endeuour is present . thirdly , a sincere heart professeth religion for it selfe , and delighteth in good men and good things , as the word , sacraments , and godly company , because they are so , and because they see some part of gods image in them . whereas a guilefull heart , not hauing denied it selfe , professeth for by respects and worldly causes , addicted vnto , not called out of the world ; it loueth good men , not for their goodnesse , but for the respect they haue in the world , or some other occasion respecting themselues . if then thou wouldest know , whether thou hast a sincere heart or no ; first , obserue thy actions both in their nature and ende : first , in their nature , if they be single and pure , so is thy heart : as is the fountaine and the root , such are the streames and the fruit . secondly , in their end : an honest heart euer aimes at gods glory directly , whereas a guilefull heart euer propoundeth bad ends of good actions . secondly , obserue whether thou makest conscience secretly of all sinne , yea most seriously of those , to which thou art most inclined , whether thou hast condemned thy selfe in dust and ashes , whether thou hast resisted and preuailed , or else liest still vnder the power of corruption . thirdly , consider whether thou daily renuest thy purpose of not sinning against god , as thou renewest thy daies , and whether thou watchest ouer thine owne hart with an holy suspition , and wilt for gods will breake thine owne . fourthly , marke whether thou louest god in his image , ordinances and children , euen then when the world scornes and hates all these : here is a good note indeed of a sincere heart . secondly , the benefits of it . first , this sincere heart brings the person into acceptance with god : for whom doth he approue , but such as walke before him vprightly ? abraham , noah , enoch , zacharie , iob , and these are his delight : prou. . . secondly , whatsoeuer worke hath such a ground , is acceptable , yea , and called perfect in the scripture . and indeed sinceritie is all our perfection : sincere persons are called perfect in the way : psalme . . all true worship must be done in spirit and truth : iohn . . as , first , prayer must be a lifting vp of the heart , and a powring out of the soule . if i regard wickednesse in my heart , god will not heare me . prayer proceeding from fained lippes , is abominable . secondly , if we come to heare the word , our hearts must not goe after couetousnesse : ezech. . . thirdly , if wee come to receiue the sacraments , wee must haue speciall eie to our hearts : for what was iudas the better to sit downe with christ at the passeouer , when his heart was on his money ? and if the inside be not cleane , but the heart bee vnsound , all actions and words must be sutable . hence euen the graces we haue , must proceed from a pure heart , or else are not accepted . faith must be vnfained , . tim. . . wisedome without dissimulation , iam. . . loue vnfained in deed and truth : . iohn . . repentance an vnfained rending of the heart , ioel . else all our labour is lost . thirdly , all the promises of god are made hereunto . of protection : he is a shield to all them that walke vprightly : prou. . . of direction : the vprightnesse of the iust shall guide them : prou. . . of deliuerance from euill , vers. . the righteousnesse of the iust shall deliuer him . of supply of good : he will giue grace and glory , and no good thing shall bee wanting to them that walke vprightly : psalm . . of peace and ioy of conscience : . cor. . . this is our reioycing , &c. of perseuerance : colours and shewes cannot bee stable , but they that are in and of the church , shall abide . thirdly , reasons to labour for a sincere heart . first , gods commandement , genes . . walke before me , and be thou vpright . psalm . . . behold , thou louest truth in the inward affections . conformity of manners must goe with reformation of the heart . secondly , it is a part of gods image , who is most single and true ; and the beautie of the church , is to be all glorious within : herein she is conformable to her head , in whose mouth was found no guile , . pet. . euery sonne of the church must be a nathaniel , in whom is no guile : iohn . . and a true israelite , euen pure of hart : psalme . . thirdly , our text affoords a sound reason , in that sinceritie of heart is ioyned with forgiuenesse of sinnes , and is a forerunner to blessednesse , psalm . . . blessed are the perfect in the way . it is a fruit and marke of faith . sinceritie is a vaile to couer all sinne ; because of this , god couers and cures all our iniquities , as . king. . they put not downe the high places , ( which was a great sin ) neuerthelesse , asa's heart was vpright with the lord all his daies . fourthly , if wee would be distinguished from hypocrites , we must labour for sinceritie ; wicked ones may outwardly straine beyond vs , make faire shewes , and haue a kind of faith and ioy , &c. but we must outstrippe them all in sinceritie of heart . fifthly , if we would haue our duties comfortable to our selues and profitable , when men obiect them vnto vs , and wee meete with but small comfort in the world because of them , let vs labour to become true israelites : . sam. . , , . dauid was mocked for dancing before the arke , but his vprightnesse bore him vp . iob had no comfort in his troubles , but onely his sinceritie : vntill i die , i will neuer take away mine innocencie from my selfe , iob . . this also was the onely stay to hezekiah in the day of his straitenesse . sixthly , god hath appointed a day to try thy heart , and the soundnesse thereof , to turne out all the windings of it , and hee abhorres the double heart , that turnes it selfe vpon deceitfulnesse , as a doore vpon hinges ; therefore looke to the singlenesse of it before-hand . seuenthly , and lastly , onely they that walke vprightly , are citizens of heauen , psalm . . . but as for the hypocrite , he shall not come , or not stand before god , iob . . fifthly , if thou hast thy heart at some command , yet giue it not scope , but keepe it still aboue all keeping , fense and hedge it about , or else it will deceiue thee . take heed lest there bee in any of you an euill heart of vnbeliefe , and so you be deceiued through the deceitfulnesse of sinne . aboue all custodies keepe thy heart ; watch it in all things : neuer aske the question , which dauid did concerning the men of keilah , . sam. . . will they deliuer vs ? for assuredly our hearts will deliuer vs. motiues to the diligent custodie of our hearts : first , how easily doth a little yeelding ouer-carry vs to great sinnes ? giue the heart an inch , and it will take an ell ; a false heart askes but a little at first and seemes modest , but it is to draw on to greater . wee haue seene a little sore as bigge as a penny grow to a gangrene , which eates vp the whole body ; and a little sinne suffered , is a gangrene that takes one part after another , till the whole soule be eaten vp . what mischiefs haue we heard of by a little sparke ? what sowrenesse in the whole lumpe by a little leauen ? open a sluce , and the waters runne amaine , as the waters from vnder the sanctuarie , from the ankles to the knees , and so to the loynes , and then it becomes a great streame ; and surely the prouerbe is true for the most part in sinne , ouer shooes , ouer bootes . the enemie cares for no more then one breach , or one gate open to enter at : this is as good as if all the walls were cast downe ; enemies be easier kept out then thrust out . and the reason is , because god often punisheth small sinnes with greater , as peter , hauing once denyed his lord , could not stay himselfe from a second and third denyall : a iust correction of his want of watching at the first : therefore , beware of the conception of sinne . secondly , as want of watch brings small sinnes to great ones , so it brings great grace often to a small measure , yea to nothing : if men remit of their heat a little , they come from zeale to luke-warmenesse , from that to coldnesse , and so to be frozen in sinne . how many , who falling backe from their first loue and beginnings , haue remitted the performance of religious duties , in former times seene in profession , and in godly practices , but after proued : first , weary : secondly , idle : thirdly , senselesse : and now are openly prophane , and thus haue made shipwracke of their soules ? and what matter , whether the ship bee cast away at once by violent tempests , or drowned by drops and degrees ? thirdly , how slily can the heart vnwatched , contriue and carry away sinnes of high nature , and like the harlot that thinkes none saw her , wipe the mouth , and it was not shee ? why may it not doe a little euill , that great good may come of it ? some can goe to masse , and doe as others doe , communicate in all the idolatrie of it , to learne to loath it , and laugh at it . some can run to playes , to see filthy vices acted , to hate them the more , and as though it were so , some can giue way to such varlets to make collections , that grudge the collections for sermons . but doe you not thinke now that the false heart hath chosen her selfe good schoole-masters ? for who euer heard , that chastitie was learned in the stewes , or honestie at playes ? he is a mad man , that can no other way trie the heat of fire , then by leaping into it . fourthly , consider the greatnesse of deceit within , the snares without , and the effects of being taken by them , and the hardnesse to recouer the heart once let loose . all this will inforce the doctrine strongly . first , the deceit within is wonderfull , seeing the whole frame is euill , the vnderstanding , conscience , memorie , will and affections ; our temples by the fall are become a stable , yea all euill dwells in the soule , a vast chaos and confusion , inclinable to most odious and lothsome sinnes , whensoeuer satan shall mooue vs , who by his interest in our flesh , and our acquaintance with sinne from the beginning , is seldome disappointed . secondly , the suares without are euery where : all places are full , the street , the house , the boord , the bed , the closet , the church and pulpit : all duties are full , as prayer , almes , feasting , fasting : all actions , eating , drinking , trading and sporting ; so as no watch can be sufficient . thirdly , the effects of being taken , as shame , griefe , wounds of conscience , broken bones , sharpe corrections which are to follow , torment of soule , and ( without serious repentance ) of soule and body in hell : this is the sowre sauce appointed for such sweet meate . fourthly , once let the bridle of watchfulnesse goe , the heart will runne away like a wilde horse , and a long time ere thou canst catch it againe , and bring it into temper and tune for so good seruice againe . fifthly , the heart must bee still kept , that the whole course may giue comfort : for the heart of the wicked may be vpright in some particular action , as abimelech in taking sarah , gen. . . but it is not the ayme of our liues ; but the godly , howsoeuer in some particular actions they may shew deceit , yet their comfort is , that the mayne course and carriage of their liues is vpright , as dauid was vpright in all things , saue only in the matter of vriah ; generall guile possessed him not , but in one particular action . but by what meanes shall i thus keepe my heart ? first , often heare and reade the word , the sincere milke , in it selfe , and in the effect : heb. . . the word is liuely , a discerner of the thoughts , it makes a man better acquainted with himselfe , and grow vp in sincerity : it is the hearts glasse : by it as by the lords heifer wee shal know the riddles and deeps of our hearts , . cor. pauls idiot seeing the thoughts of his heart reuealed , falls downe , and saith , god is in you . the word of god , first , yeelds thee light , it is as a light in a candle-sticke ; nothing is hid , which before it is not reuealed . secondly , it humbles the heart : no gold can bee rid of drosse , till it be molten and dissolued ; crooked things are made right by wresting and wringing : so the word brings the heart to vprightnesse by bowing and terrifying it . thirdly , it purifies the heart , by working , confirming , and increasing faith. secondly , set thy selfe often before god , and him at thy right hand , whose eyes see the hearts and secrets of men , to shew himselfe strong with the vpright . . chron. . . abraham if he would be vpright , must first walke with god : moses saw him that was inuisible . and indeed hypocrisie riseth from secret atheisme : ananias and sapphira tempted god in their hypocrisie ; and impossible it is for a man to speake and doe in gods presence , and not sincerely . thirdly , set before thee often the last iudgement , in which all things and persons shall appeare naked , and be not as they seeme , but seeme as they are : thou mayest collude with men , but gods pure eyes cannot bee deceiued : see pauls example , . cor. . so thinke of after-recknings , and how narrowly things shall be look't too , and what a hard man the master is . fourthly , call thy selfe often to examination , trie thy heart and reines , to see thy guile cleerer , to bewaile and striue against it . trie thy workes of obedience , obserue thy comfort and peace in them ; obserue how thou art affected , when thou takest thy selfe tardy in them . say to thy selfe , oh my worke must be cleane , though it be not fine , it may not be blurr'd with hypocrisie . take account of thy selfe morning and euening , bee seuere in examining it , keep an audit in thy conscience , summon thy senses , looke to the windowes , let not in any deceit by them , or if thou hast , thrust it out and looke better , and the rather because of the vntrustinesse of thy heart : he that is trustie , needes seldomer to bee reckoned with : and therefore iosiah , . king. . . gaue charge that no reckoning should be taken of them that had the money ; for they dealt faithfully : but an vntrustie pilferer , or a slippery gehazi , such as our heart is , had need be reckoned with euery day . fifthly , marke the wayes , and frequent the company of the godly and vpright ; these will neither flatter thee in thy corruptions , nor suffer them vpon thee , if thou wilt take vp either their precepts or example . this dauid knew was a good helpe to keepe himselfe vpright . psal. . , . let such as feare thee , turne vnto me and such as know thy testimonies . let my heart be vpright in thy statutes , &c. psal. . , . mine eyes shall be on the faithfull : he that walkes in the perfect way shall cleaue to me . sixthly , deale with thy heart as with a slippery man , whom thou darest not to trust : take bonds on him ; so here binde it by vowes and promises , cause it to enter couenant with god. psal. . . i haue sworne , and will performe to keepe thy statutes . register these bonds , reuiew them , at such a time , on such an occasion of sicknesse i promised thus and thus , oh false heart , how hast thou forgotten thy vow ? seuenthly , being to deale with so vnconstant a thing as the heart is , doe as with an vnconstant man : we take him when we find him in a good veine , and lay hold on the opportunitie ; for let him goe an houre , he will be of another minde : so with thy variable heart , when it is warme with any good motion , let it not slip ; when thy heart is prepared to prayer , sorrow , reading , let not the opportunitie die , but as dauid , psal. . . o lord , my heart is prepared , i will arise and giue thankes : if the spirit be quenched , he will be grieued . eighthly , pray often that god would open thine eyes to see thy hidden corruptions , and anoint them with eye-salue , that thou mayest discerne thy sinnes , euen when thy deceitfull heart hath apparelled them with the cloke of vertues . pray with david , lord renew a right spirit within me . in one word to perswade to these practices , consider how we are troubled to be called hypocrites ; but what else doth the lord but call the best of vs so , when hee saith , the heart is deceitfull aboue all things ? againe , what an indigne thing is it for a man to bee beguiled of himselfe ? men cannot abide to be deceiued of others , yet most are deceiuers of themselues , and that in a thing which should bee so familiar vnto them . is it not a shame to bee deceiued in the knowledge of himselfe , and his owne estate ? in a matter of such moment as the saluation of his owne foule ? what maruel , if satan and all other deceiue those , who are so willing to deceiue themselues ? verse . . when i held my tongue , my bones consumed in my roring all the day . for thine hand is heauy vpon me day and night , and my moisture is turned into the drought of summer . selah . ovr prophet confirmeth his former proposition by his owne experience : first , of the misery hee was in , in respect of gods wrath for his sinne in these two verses . secondly , of blessednesse in respect of remission , vers. . it is as if he had said ; i know what a miserable burden sinne is , by wofull experience : & the guile of my heart ouer-reached me , and made me know to my cost what it is to hide and keepe close sinne ; i was night and day in a little ease , my body fayling me , my spirit not sustayning me , but so tormenting me , as that i rored out for paine ; my miserie , while i carryed my sinne , was intolerable . whence in generall note : first , that a christian must not only heare and learne the word , but also haue experience of it in his owne person , as dauid here teacheth , not by precept only , but by his owne example : so , psal. . i know , lord , that all thy iudgements are good ; and psal. . . taste and see how good the lord is : make tryall in your soules , and finde it in experience . and this is , when men will be informed and reformed by it ; then they taste the sweetnesse of the gospell . but many of great experience in the world , haue no insight in the businesse of saluation , as being a thing which they thinke concerneth them not . secondly , note that euery christian must make himselfe an example of the word hee heareth and professeth ; he must bee a burning and shining light , to giue light to others , that there may be no christian duety of faith , loue , obedience , humility , patience , &c. but he may shew his measure and degree of it in his owne life and conuersation . thou being conuerted strengthen thy brethren . thus euery priuate christian shall be a teacher in his place , and able to strengthen others , and say : i haue preuailed with god by humility and silence , and so shall you : i haue preuailed against my sinnes by humble prayer and confession , so shall you : i haue obtayned comfort in distresse by these and these meanes , and so shall you : i preserue my peace with god by such and such courses , as himselfe hath appointed , and so in time shall you . thus must euery christian by wise obseruation and application of gods word and workes to himselfe , shew himselfe an example and copie of the rules of christian life : masters of families to them that are about them , and parents to their children ; christ came from heauen to be an example of meekenesse and lowlinesse ; learne of me , for i am meeke and lowly , and yee shall finde peace to your soules . god himselfe teacheth men by his owne example , to rest on the sabbath as he did , to be holy as himselfe is holy , &c. farre are they from this , that make themselues examples of scoffing the word and professors ; examples in lying , swearing , drinking , oppressing ; examples in sabbath-breaking , gaming , whoring , and the like : whom we leaue as hopelesse , to the lords rebuke , who will take them at the rebound , and make them examples of his plagues , to as many as they haue beene examples in sinne , euen to men and angels . are these the fruits of so long hearing , of praying , and cōming to church ? are these the lessons thou learnest ? is this the returne of thy prayer ? take vp betime with thy selfe , lest god be inforced not to take vp with his displeasure against thee . in the two verses are two points , first , the touch of conscience for sinne . secondly , the reason : for thy hand , &c. the touch of conscience is described : first , by the cause , while i kept close my sinne . secondly , by the grieuousnesse of it ; as it is set forth , . by the effects , which were two , . by the continuance of this touch day and night . . the change of the body , seene in . the roring of the voice . . his bones consumed . . his moysture dryed vp . first , for the cause , while i kept close my sinne , that is , while i dissembled it and confessed it not . whence note , first , the disposition of a godly mans heart , hee cares not to shame himselfe to all the world , so god may be glorified . dauid publisheth to all the world his sinne and shame , his hiding of sinne , and his guile of heart . why doth he thus forget himselfe and his fame ? he was a king , had glory , wealth , and honor . oh , but he was a christian , hee had piety and holinesse in his heart ; where he can glorifie god , he will abase himselfe ; if he can edifie others , he will cast downe himselfe . the like we see he did in the . psalme , and many other places . the like did moses , daniel , and other holy pen-men of scripture set downe their owne sinnes and shame ; so paul , i was a persecutor , an oppressor , a blasphemer ; who could say more against him then himselfe did ? but meaner men then kings are ashamed to be known of any sinne , and flatter themselues , because they are great , therefore scarce men : but dauid though a king , who had carryed his sinne so secretly as none knew it , none could compell him , yet is willing for god and his church , and a good conscience to shame himselfe : and teacheth vs thereby , that euen the greatest , though they might without being detected conceale their sinnes , yet in some cases must confesse them ; and that they should more tender the quiet of their consciences , then all the honor of the world , more respect gods glory then their owne . cases of open confession are these : first , in case of publike offence : so achan confessed and gaue glory to god. secondly , when knowing our owne sinnes and gods mercy , we confesse them , to comfort others : so paul relates of his persecution , blasphemy . thirdly , to witnesse our sound and thorow turning to god , we must not be in some case loth to acknowledge our faults in the face of all the world. many are franke often-times in complayning of themselues , and acknowledging of their corruptions ; but farre short of this holy man : for it proceedeth not of hatred of sinne , but often from boasting ; or , it proceedeth not from iust ground or settled iudgement , but from too light an opinion , that our selues are sinners : or , it often goeth with lesning or excusing the sin or ones selfe , and not with exaggerating of his sinne ( as here ) to the sound breaking of his heart : or , it hath not gods glory , and good of the church for its end , but a mans owne glory : for many vpon slight occasion will confesse their faults , that themselues may bee better thought of for it , and to conciliate a good opinion of themselues . therefore in thy confession to others take these rules with thee ; see the ground , affection , the manner and ends be good and iust ; else thy heart is not eased , but burdened the more . secondly , we may hence note , that a guilefull security may hold the conscience of a conuerted person in a slumber of soule , so as hee shall be hindred from repentance , till god by some forcible affliction waken him : this wee may see in dauid here : so iosephs brethren held a long time the sinne of selling their brother , till the affliction wakened them ; before which time they could tell their father and their brother , wee are twelue brethren and one is not , and , one is dead ; as if they had not sold him . ionah sleepes vnder the hatches , though the stormes rise , the waues beate , and the ship be troubled , and the goods lost ; till god by the mariners bid him , vp sleeper , and the lot finde him out . so professors often leaue their first works , and slack their first loue , till god come against them , &c. a reason hereof is : first , ignorance and blindnesse in the best , which suffers them not to see sinne in the nature and degree of it : onely light discouers darkenesse , and therefore being light but in part , euen the best cannot but faile in finding out their owne sinnes . secondly , a kinde of hypocrisie , and guile in the heart of the best , which dauid here acknowledgeth : for the best would often seeme better then they are , and would rather bee sinners then so reputed . thirdly , an affection to sinne through an old acquaintance with it : for euery mans nature , so farre as it is vnregenerate , is in loue with sinne : iob calls it ( , . ) a sweet morsell , which the wicked hold vnder their tongue and will not let goe : and the regenerate themselues part with sinne indeede , but ( as our sauiour implieth ) as from their eies and right hands . fourthly , because of the effect of it : for sinne discouered brings shame . what fruit had yee of those things whereof ye are now ashamed ? and to auoid this shame , men would hide their sinne , which is a filthinesse and a nakednesse . fifthly , a security and negligence in the heart : men are loth to dig so deepe , to search narrowly their hearts to finde out sinne , a tedious worke it is of mortification , and so are loth to trouble their sinne or themselues . sixtly , and lastly , because the nature of sinne ( to which the best giue way ) is , to dead the heart , to quench the spirit , and to extinguish his graces . and therefore , first , beleeuers must not flatter themselues , but bee still awaking themselues to seeke after god ; we must enter into our hearts , and consider our waies ; we will keepe reckoning what we runne on the score with men : but rare are they which thinke how deepe they are in gods bookes , such bad husbands are we for our soules . secondly , wee should vse meanes against this guile , which preuailes against the best : first , the counsels of the word must not be neglected . secondly , the motions of the spirit must be entertained and cherished : for that is a monitor in the eare , and sets before vs the way and our aberrations . thirdly , the checkes and prickes of conscience , which attended vnto , would often awake vs , and saith , thou art the man , this and that sinne lies at the doore . thirdly , we must not bid adieu to the remembrance of sinnes past and pardoned , but euer beare them in minde so farre , as to work out godly sorrow , holy bashfulnesse , and lowlinesse of minde ; and so farre as may be a spurre to more fruitfull obedience for time to come . thus dauid , though his sinne was forgiuen him as nathan told him at first , yet euer remembred and set before him his murther and adulterie . thus israel acknowledged the desire of a king to be their sinne . thus paul often remembred his blasphemy and persecuting . for this , let vs be often opening and looking on our wounds , seeing the neglect of them , and hiding of them is lewd carelesnesse , and mortally dangerous . it is no newes , that a souldier is shot or wounded : but to see him goe with it , neuer regard nor dresse it , is a forelorne negligence , and condemned as a desperate folly : so for vs fighting in this world , to come by knockes and maimes is no maruell ; but to hide them , and let them goe and ranckle and fester , not complaining of them , not vncouering them to the surgeon & phisicion of soules , is spirituall frensie and madnesse . see we not , that our soules in their swaruing from god , are like bones beside the ioynt ? the longer they go , they prooue more painefull ; therefore take them betimes , they are set more easily . thirdly , note , in that dauid is said to bee silent , and not confesse his sinnes of murther and adultery , almost of an whole yeere , that a man , euen gods child , may hold some outward parts of godlinesse , and yet for a time by a slumber of conscience lie silent , and not indeed come to see and confesse sinnes . all this yeere dauid came to the temple , there prayed and praised god , and confessed sinnes , he laid not aside all his family-duties : but out of doubt performed some or the most of them , yet he confesseth he was silent ; for while a man lies in sinne , his prayer is as no prayer ; his confession is no confession : first , his prayer is not accepted before god : psalme . . . if i regard wickednesse in my heart , the lord will not heare my prayer . secondly , the sacraments doe him no more good , then they did iudas . thirdly , gods word , because it is not mingled with faith , is vnprofitable ; it is as pure liquor , put into a fustie vessell : and lastly , sinne separateth betweene god and him : isai. . . thou commest to heare the word , to pray , to keepe the sabbath in the publike seruice of it , and thou thinkest thou hast done a great matter : but if thou commest with an impenitent heart , a sleepie and slumbring conscience , thy prayer and confession is all silence , god heares nothing ; if thou speakest to god , speake with thy heart , else he heareth thee not . thinke we not , that iosephs brethren held on a forme of religion , while their sinne troubled them not for so many yeeres ? and what was all their prayers and confessions all that while but silence ? and so many christians , who fall from many goodly beginnings , will take such order , that they will keepe so much religion , as they may bee thought to haue some feare of god in them , but either couetousnesse , or some other sinne holds them , which they repent not of , as hindreth for the timely seeking of reconciliation with god. many also goe on in a forme of religion , confesse their sinnes in the church , and ioyne in other good exercises in priuate , yet in some one sinne their conscience slumbereth : and though they bee not altogether hardned , and without all touch of feare , or desire of fauour , yet are they very coldly mooued to confesse sinne , or seeke peace ; they go slumbring on , and weare out much time without comfort of their duties , and are loth to be stirred , till god take them in hand , and iudge them for not iudging themselues , and force them by violence to that , which it had been more for their ease voluntarily to haue vndertaken . now we come to the effect of hiding sinne , which is trouble both inward and outward , euen in gods owne children . but here first note what is the ende of afflictions in them , to wit , not the punishment of their sinnes , which are all remitted by one satisfaction of christ : but to shake them out of their sleepe of securitie , and to draw them out of the thickets , in which they would willingly lie hid . yea , but they be fruits of sinne , and part of the curse of sinne . in themselues indeed they be the fruits and effects of sinne , but now their nature is altered , and of curses , by christ are changed into crosses ; the lord , who bringeth light out of darknesse , brings this good out of them , that they helpe forward the repentance , mortification , and conuersion of sinners vnto god : psalm . . . it is good for mee that i was afflicted , that i might learne thy statutes . now good is diuers : first , naturall : secondly , spirituall : thirdly , morall : fourthly , sensible : fifthly , by euent or accident . first , naturall is that , which is infused into euery creature in the creation ; their nature , vse , quantities , qualities , all are good ; so are not afflictions in their nature , being the punishment of sinne . secondly , morall good is whatsoeuer is agreeable to the morall law ; so are not afflictions , they are not prescribed in the morall law . thirdly , spirituall , whatsoeuer appertaineth to life euerlasting , as faith , hope , loue , &c. thus be not afflictions good , spiritually . fourthly , good to the sense is , whatsoeuer pleaseth the sense of man ; so was apple good to the eye : thus no affliction is good and pleasant to the sense for the present : heb. . fifthly , they are good by euent and by accident , partly , by gods ouer-ruling prouidence , that can turne them to good ; and partly by grace in the elect , who make a good vse of them . first , to say with the papists , that the afflictions of the godly are so many temporall punishments , and satisfactions for sinne , is first , to derogate from that onely satisfaction of christ , and from the perfection of it . secondly , to lessen the merit and desert of sinne , which is death eternall . thirdly , to misse gods end of afflicting his children , which is not to punish that , which is already punished in christ , but to purge that , which still cleaueth vnto them , and hangeth fast on . secondly , when thou art any way distressed and touched , especially in conscience , come backe to thine own sinne , say with thy selfe : surely i haue either not repented at all , or not fully of all ; this is , because i haue held my peace , and haue not confessed my sinnes to god , or not forsaken them . for when afflictions haue done that for which they are sent , whē they haue opened the eare , and humbled the heart , as a messenger which hath done his errand , they depart , leuit. . . the lord threatneth the iewes , that because they haue walked stubburnely with him , he will walke stubburnely against them : but how long ? till their vncircumcised hearts bee humbled , and they willingly beare the correction , praying for their sinne , then hee will remember his couenant : iob . . the lord speakes once or twice to a man , saith elihu , and if one say , i haue sinned and peruerted righteousnes , and it did not profit me , then he will deliuer his soule : here is a way for ease . thirdly , willingly accept the prouocations of conscience , when they stirre to renue repentance , not benumming thy soule , or hardning thy selfe by continuing without reconciliation : answere the summons of god , hold thy peace no longer ; for this increaseth the rods , and tieth affliction fast vnto thee . fourthly , this being a prerogatiue of gods children , namely , that euill shall be turned to their good , as good to euill to the wicked , be not dismaied in afflictions , but comfort thy selfe in the lord thy god , and in this , that the present affliction tendeth vnto , and endeth in good , because it brings foorth the fruits of vnfeigned righteousnesse . now the grieuousnesse of dauids touch of conscience is set out , first , by the effects : secondly , by the continuance of it . the effects , . the changes in his body , in his . the roaring of voice . bones consuming , moisture dried . these fruits of his sinne are witnesses of gods wrath that pursued his conscience . first , my bones consumed : these effects note the inward and extreme sorrow of the prophet , which pearced his very marrow : so salomon hath it , prou. . heauinesse drieth the bones ; because it eateth vp the spirits , which should nourish and moisten them . and it made his bones like the bones of an old man , whose spirits and strength are spent : for so the word signifies and insinuates , consenuerunt ossa : such was his sorrow , that whatsoeuer was firmest and strongest in him , was shaken , euen his very bones . thus psalm . . . hee would heare ( that is , be by the spirit perswaded ) the voice of gladnesse , ( that is , tidings of gods fauour ) that the bones which he had broken , might reioyce : that is , that the strength he had lost , might be recouered , and his paine , which was like the breaking of bones , might bee eased . iob also complaineth , that his griefe had drunke vp his spirit : and psalm . . . dauid saith , that his bones were burnt like an herth , because of gods displeasure . and my moisture turned to the drought of summer . ] that is , looke how the sunne in summer parcheth and drieth leaues and hearbs ; so is my naturall moysture , ( which should moysten and cherish my body ) drawne out and dried vp by the parching heate of gods displeasure . the like he complaineth , psalm . . . my strength is dried vp like a shell , or a potsherd , which is bak't in the fire ; that is , there is no more moysture in me , then there is in a bak't potsherd ; hee was almost resolued into dust already . hence we may note , what a wonderfull torment , the torment of conscience is ; no griefe in the world , is like to the griefe of conscience . iob . . the arrowes of the lord sticke fast in me , saith the holy man : and , oh that my griefe were well weighed ! hezekiah said , that the lord dealt with him as a lyon , crushing his bones , isa. . . and prou. . . a wounded spirit , saith salomon , who can beare ? and what is the reason of all this ? first , because here is a combate with god , and with his wrath hand to hand . secondly , the body and spirit , and all is downe the winde : it might bee , that a good heart would beare out the body , but here the heart is quite deiected . thirdly , we haue the experience of many , who haue sought the pangs of death , to auoid these pangs of conscience . iudas could find no ease but in a desperate death in hanging himselfe . reuel . . . such as wish to die , seeke death and cannot finde it : they follow it , but it flies from them ; and all this in the paine of a despairing conscience . but here come three questions to be resolued . first , how can it bee , that the wicked binde vpon themselues such heauy bundles of sinnes , and carry all so easily , whereas the godly finde such bitternesse in sinnes forgiuen ? how comes it to passe , that the godly feele such sorrow in sinne pardoned , and the wicked feele nothing in sinne vnpardoned ? for these reasons : first , because now is the time of gods patience and forbearance , of his bountifulnesse and long-suffering towards the vessels of wrath . secondly , now is the time of their reioycing : but when the daies of their banquetting are gone about , then shall come many heauy messengers to tell them of fearefull newes ; there comes a day of wrath , when they shall reape as they sowed , and drinke the dreggs of gods wrath to the bottome of the viall . they treasure vp sorrow with their sinne , and their griefe shall be full : that sinne that now sets no sorrow to their heart , shall hereafter be a worme euer gnawing , a fire neuer going out , a riuer of brimstone kindled by the wrath of the lord of hosts , and a perpetuall weeping and gnashing of teeth . secondly , how comes the body to be troubled by the minde ? first , by the strait vnion , and sympathie betweene the soule and the body vnited into one person : for while the soule is possessed with feare , sorrow , languishing , wearinesse and heauinesse , it is impossible , that the body can take any delight in the comforts of nature , but that sleep shall depart from it , or bee not so short as troublesome : the meate and drinke shall be tastelesse or lothsome , or mingled with teares : i forgot to eate my bread , saith dauid , psalm . . no comfort shall bee comfortable to him : for when the spirit , which should sustaine all a mans infirmities , failes him , what can sustaine him ? secondly , by the righteous iudgement of god , who correcteth together those who haue sinned together , and as they haue been vndiuided in sinne , so are they not diuided in the smart of it . the body hath been a seruant to the lusts of the soule , and so receiueth the wages of sin with it . dauid abused the vigor , strength and health of his body in the sinnes of adultery and murther , and now the lord chasteneth him in both . thirdly , how comes it to passe , that all the godly haue not this torment for sinne , that they are not thus struck with terror , nor so affected for sinne , as to haue their strength impaired , and their body dried ? first , their persons are not alike , and therefore gods dealing with them is not alike : some are more obscure in the world then other , and haue onely more secret exercises ; some are more fitted by god to be speciall vessels for his glory , in whom he will shine to his whole church , as dauid , hezekiah , &c. and these he will specially worke vpon , to make them patterns of his mercie , both in leading them in and out of trouble : for first , hereby he lets the world see , that great grace is ioyned with great corruption . secondly , that the best haue matter of correction in them . thirdly , that hee will not spare to rebuke sinne in those that are neerest and dearest vnto him . fourthly , he will haue others to looke vpon them , and gods dealing with them , in their casting downe and raising vp . secondly , according to the difference of sinnes , may be the difference of sorrow : many men of greater grace then others , haue fallen into greater sinnes then others , and their knowledge being more then others is , their apprehension of the sentence of the law hath been deeper , and so of wrath due to their sinne . besides , in some others , some speciall corruption which hath often preuailed , or the constitution of body , may adde a sting to the sorrow of mind : some are naturally more fearefull , as melancholy constitutions , and so their impressions are deeper , and of longer continuance . thirdly , although in ordinarie christians , before sense of remission , there is a sufficient measure of labour , and wearinesse vnder the burthen of sinne , yet some of all kindes god will exempt from such depth of griefe , that he may shew himselfe free in all his working . o that men would hence come to feare the paines prepared for sinners ! for if , first , a drop of gods displeasure , let fall , secondly in loue , thirdly , on his owne children , fourthly , for a moment , doe so amaze them , and drinke vp their spirits , their soules and bodies ; how much more shall the ocean and deepe sea of gods wrath against his enemies for all eternitie , consume and torture them in hell ? blind people of the world wil not know what hell meaneth , till they be in it . secondly , let vs learn to haue compassion on such as are troubled in spirit , seeing such is their heauines , as presseth downe both soule and body ; let vs apply our selues to comfort them , as dauid did here in his owne person and example . many thinke this sicknesse to be but passion , conceit or melancholy , and because it changeth the body often , they thinke it to arise from the body : but there is no disease like to this , for symptomes and torment : first , they all are naturall , this supernaturall . sesecondly , they from the constitution of the body , this from the constitution of the soule . thirdly , in them the humours first or imagination ( as in melancholy ) are distempered , in this the conscience first , and the humours after . fourthly , they all may be cured by naturall remedies , and bringing the body to a temperature , all naturall medicines vnder heauen cannot cure this sicknesse . blessed is hee that iudgeth wisely of the poore : to relieue the sicke conscience is mercy indeed . christ had the tongue of the learned giuen him to speake a word of comfort to such weary soules , and was sent to bind vp the broken in heart ; and not onely ministers , but euery christian hath receiued of his anointing . thirdly , in that dauids sicknesse of body was from the sinne of his soule , learne that health is a special blessing of god , seeing wee euer carry that about with vs which might change it : the first and most noysome humour , which breeds bodily diseases , is sinne the disease of the soule ; and therefore if god change his hand , and bring weakenesse vpon our bodies , we must not fixe our eyes vpon second causes , not on abundance of peccant humours , but looke backe to our sinnes and life past , consider how silent and impenitent we haue been , turne to god , bewaile and forsake sinne , resolue to vse our health better , and our strength for god , and not against him ; and thus the sicknesse of our body shall turne to the soundnesse and health of the soule : else wofull is the state of that man , who being sicke both in soule and body , is brought neere to the gates both of death and hell . and in our recouerie , let vs take vp that lesson of our sauiour , goe and sinne no more . fourthly , if this touch of conscience be so great , then must that conclusion be true , he must needs be a blessed man , whose sinnes are forgiuen , whose wounds of soule christ hath taken vpon himselfe , by bearing properly the wrath of god for them vpon the crosse. but alas , who thankefully acknowledgeth and walketh worthy of the loue of his lord , whose spirit was heauy to the death , that our spirits might bee lightened , whose conscience was submitted to this heauy trouble , that wee might find peace of conscience in him ; and whose-selfe was made an offering for sinne , that we might be wholly discharged from it ? in my roaring . ] an argument of extreme paine , that made the prophet vtter a feareful noise , like the roaring of a lyon . and by roaring is meant , bitter crying and lamentations through sense of paine , without further apprehension : for as yet no further was this holy man come . men vse to vent much sorrow by weeping and crying , and so dauid made triall , if by this meanes hee could helpe himselfe to ease , but all in vaine ; sorrow for sinne is not alway cast out with teares , the conscience of sin vnpardoned bites , whether thou criest , or art silent , and therefore thou must come to another remedie . first , note . dauid , while he lay slumbring in his sin , made a great noyse , but hee calls it roring rather then godly sorrowing , more like and fit for beasts , then for men . euery godly mans sorrow for sinne is not alwayes godly sorrow : and indeede , when men cry and lament only in sense of paine , without further motion of gods loue in the heart , or bending the spirit to sue after god ; or when the spirit grieued with-draweth himselfe ( as it is often in the godly , and here in dauid : ) it is rather a brutish noyse , common to men and beasts , then any voyce acceptable to god. secondly , when sorrow is a fruit of impatience , or distrust , or ioyned with murmuring , or excesse , or any other sinfull quality ( as some godly mens sorrow hath beene ) it is no godly sorrow , let the obiect bee what it will. thirdly , when sorrow , euen for sinne , brings neither glory to god , nor comfort to the heart , it is not godly sorrow ; for that doth both ; but here was a sorrow in dauid , which did neither : for still he hid his sinne , and it was not yet accompanied with so much as confession of sinne , and much lesse with forsaking it ; the matter of accusation was no whit abated . fourthly , that sorrow , which proceeds from the sight of sinne in generall , but not in the particular , cannot be godly sorrow : for thus the wickedst on earth will confesse sinne , and semble sorrow for it . but this was dauids sorrow ; he was not so destitute of minde , or so past himselfe , as that he could not , or did not generally acknowledge himselfe a sinner in this time , but seeking to hide his particular sinne , his sorrow was but roring . this may , first , incite vs to examine our sorrow , whether it be godly sorrow or no , acceptable to god , and comfortable to our selues . how shall i know whether my sorrow be godly sorrow , or no ? know it by these rules : first , godly sorrow hath a right obiect , which is god himselfe offended , and here is a difference betweene the sorrow and sense of the godly , and wicked , as in their sicknesse . the lyon roares , and the beasts feare : it is a fearefull thing to fall into the hands of god ; therefore the wicked feare and sorrow , because god is become their enemie . plainly : it is gods power or gods iustice , which makes them feare and sorrow , before whom the hills melt , and the rocks breake asunder , and the earth burneth before his eyes , and who can stand before his wrath ? and their sorrow is for themselues , that they cannot make their part good against him in holding of their sinnes ; selfe-loue is the moouer of their sorrow : but the church is sicke of loue ; that is , there is in the godly heart a sense of gods loue , and a motion towards god offended : in this heart , louing friendship with god , the griefe is , because by sinne it hath changed his loue into displeasure . zach. . . the spirit being powred on them , they shall mourne for him ; that is , when the godly shall come to see what euills and miseries their sinnes brought vpon christ , and how odious their offences haue beene towards him ( for it was not so much the scribes , priests , romanes , and iudas , that brought christ to his death , as the sinnes of the elect : ) then shall they weepe for him . the spirit of god euer directs men to god. . sam. . . the people of god are said in the day of their fast to draw water , namely , out of their hearts , and to powre it before the lord ; whereby is meant , that they wept bitterly for their offences against the lord. psal. . . dauid saith , against thee , against thee haue i sinned : hee needed not haue beene so much troubled for his sinne , either for shame ( for it was not knowne but to god alone ) or for punishment ; for none could call him to account : but this wounded him , he had offended his mercifull god. gen. . . ioseph , being tempted to folly , said , how shall i doe this great wickednesse and sinne against god ? the wrong , that he should haue done his master , was nothing in his eye to gods offence : but iudas sorrowed not for his master , but for himselfe . secondly , as god is the obiect of godly sorrow , euen god loued for himselfe , so god is the author of it , working it in nature ; whereas worldly sorrow is naturall , riseth from nature , and tendeth to the preseruation of nature , very little looking beyond : it lookes with cain , more at punishment then at sinne ; present distresse more affects it then gods indignation : but this is supernaturall , a plant of god , and an impression of his finger . how may i know that my sorrow is from god ? when it is wrought in gods meanes , and they be ordinarily three : first , his word : act. . . when they heard peter say that , they were pricked in heart . secondly , his rod. lam. . . i am the man that haue seene affliction in the rod of thy visitation : this is the hammer , that beates the word home to the head . marke , i say , his rod ; and to know it to bee his , besides the former we may take another note ; that it makes all other rods easie and light , and swallowes vp carnall vexation , as moses his serpent did the sorcerers : when men lay on with their rods of indignities and iniuries , it will not suffer impatience , reuenge , moodinesse , that men refuse their meat and drinke , and part from their sleepe ; here is worldly sorrow ; now a dramme of godly sorrow , bewayling sinne , would weight downe a talent of this . thirdly , gods spirit is another principall cause , by whom god worketh godly sorrow in his children ; therefore he is called the spirit of mourning and supplication ; and this makes both the word and the rod effectuall , and this spirit may bee seene in godly sorrow , strengthning , comforting , quieting , and refreshing the heart with inward ioy and contentment , and bowing it to obedience . thirdly , as godly sorrow comes from god , so it goes to god againe , and leads to god. the sorrow of the prodigall sonne , after he came to himselfe , made him goe to his father , with teares in his eyes , and repentance in his heart , and confession in his mouth ; i will say to him , father , i haue sinned against heauen , and against thee . hos. . . surely in their afflictions they will seeke me diligently . take heede of such sorrow for sinne as driues from god : if thy sorrow hinder reading , prayer , hearing , godly conference ; yea , if it bring thee not on thy knees and further all these , though it bee for sinne , it is from the deuill : for godly sorrow keepes god in sight still . fourthly , it is limited by god , it exceeds not the bounds of moderation ; sorrow for sinne may not passe measure : for gods word doth bound it for the measure , which it may not goe beyond : now it is vnbounded and passeth the limits , first , when it vnfitteth the body , or mind to good duties , or to a good and chearefull manner of doing them : now god loues a chearefull giuer . he made the soule and body to helpe one another in his seruice ; and as the body must not oppresse the soule by surfetting and drunkennesse , so the soule must not oppresse the body by pining and ouerthrowing the state of it . though wee must destroy the body of sinne , that is , the lusts of it ; yet we must not destroy the body of the man ; for that is murther , and the way to runne into further sorrow . secondly , when it maketh vs forget consolation : heb. . . faint not , when thou art rebuked of the lord. griefe for sinne must not swallow vs vp , . cor. . . and the reason is , because that sorrow , which is not ioyned with some assurance of reconciliation , is sinfull and faithlesse ; and where this is , there cannot but be consolation : heb. . . hee speaketh vnto vs , as vnto children . thirdly , when it exceeds in time , and wee suffer it to dwell with vs , and vpon vs ; whereas if we sorrow for a night , we must expect ioy in the morning , and feare , if we finde it not , that it is more our owne impatiency and corruption , then any other iust cause ; for faith in his worke still expecteth better , and hopeth still . fourthly , when it takes away all ioy from a christian , euen while it is present , it is not godly sorrow . our commandement is , phil. . . reioyce alwaies , and againe i say , reioyce . why is the apostle so earnest in doubling this precept , but because he saw this christian reioycing so necessarie at all times , as without it no good duty can be done well , neither hearing , nor prayer , nor thankesgiuing , whereof it is the ground ? and againe , because the godly , to whom the exhortation is directed , ( for the wicked need not to be vrged to carnall ioy ) are so beset with trials , that if they doe not still lift vp their dumpish hearts to the lord , they cannot but be ouerwhelmed ? but this is strange , that wee must ioy euen in sorrow ; how can a man reioyce and sorrow at the same time ? indeede carnall ioy and sorrow cannot stand together at the same time , but christian ioy and sorrow can and must : for first , suppose the sorrow be from without , in respect of those persecutions and afflictions that the godly are beset withall , euen herein they haue a signe of blessednesse , a cause of reioycing , and a commandement so to doe , matth. . . paul and silas sang in the prison , the martyrs in the flames , and iohn baynam , as if hee had been in a bed of roses when he was at the stake . secondly , if the cause be inward , from sinne and corruption , which is the most iust cause , yet euen then christian ioy may and must rellish a godly mans sorrow , in that by the pardon of sinne hee hath escaped the wrath to come . if a man for some heinous offence were ready to suffer the most exquisite torments that man could deuise , if his deare friend should come with a pardon , but that will not serue the turne , vnlesse hee put himselfe in his place , and indure all that torment for him , here is cause of reioycing , that he hath escaped the torment , but of sorrow , that by his wretchednesse his friend should be so tormented . so it is betweene christ and the christian . or as if a man condemned to perpetuall prison for debt , a suretie should bee content to sell his goods and lands to deliuer him ; here is ioy for his deliuerance , but sorrow , that he should be such a banquerupt and waster , thus to vse his friend . thirdly , is there not cause of ioy euen in heauinesse , when the christian heart can consider what a couenant and league of friendship he is entred into with the lord ? how sweete must his loue beé to him now being a friend , that so loued him when he was his enemy , that he gaue his onely begotten sonne to death for him , to remooue the curse of sinne ? fourthly , is there not cause of ioy to thinke , that now , though i am troubled with sinne , yet i haue the spirit of christ , to witnesse my adoption , and to seale vp to me my priuiledge , to be called his sonne , and to become coheire with iesus christ ? and in the meane time is euerie way mindefull of my good ; so free-hearted , that aske what i will , that is good for me , i shall haue it , his eare is open to heare my moane , to fulfill my desires ; and is preparing that great glory , whereby i shall in due time be like the holy angels , euer beholding the face of my heauenly father ? fifthly , godly sorrow ends in god , it goes not away , but with sense of gods loue and fauour , whereas the other departs with ceasing of paine and change of outward things . it is not the increase of corne , wine , or oile , that can content the hart , seased with godly sorrow , but onely when god lifteth vp the light of his countenance vpon it . sixthly , the fruit of godly sorrow is repentance neuer to be repented of , that is , a new life vnchangeable , a returne to god not to returne againe to folly ; whereas hypocrites are purged , and forget they are purged , and so returne againe to folly . by these notes try thy sorrow , whether it bee godly sorrow or no. secondly , if the sorrow of the godly for sinne be not alwaies godly sorrow , what shall we thinke of the wicked mans sorrow ? how do the vngodly deceiue themselues , thinking , that when they cry aloud in their paine , and can speake some good words , that it is repentance , and that god heares them ? but it is as the roaring of cruell lyons , such as esau's , when hee lifted vp a loud voice , and wept in the losse of the blessing , but kept reuenge in his hart , and could threaten his brothers death . hos. . . the lord calles it the howling on their beds , as dogs and wolues vse to doe in the sense of paine , and threatens , that when they call , he will not heare : as if he should say , let them semble neuer so much feruency , it is but as the roaring of beasts out of the tumult of heart . if this noise had a good rise or ground , it were well , the sorrow were deepe according to the greatnesse of the euill : but it is onely the violence of affliction , that mooues this vehemency of affections , sense of paine , not sense of sinne , affecting of deliuerance , not of repentance . now the reason , why this sorrow is so helpelesse , is , because it stirres not the heart out , to seeke for reconciliation with god in christ , and then the greatest pleasure must be in withdrawing themselues so farre , as they can from god , as adam after his fall , could not endure the presence of god , but hid himselfe among the trees of the garden . how can this sorrow end in ioy , which driues from the fountaine of ioy , and when as much comfort is taken in god , as a guilty felon taketh in the sight of the iudge , who is to pronounce the sentence of death vpon him ? this is a heauie and comfortlesse sorrow , and the beginning of sorrows euerlasting ; which yet many content themselues withall , as godly sorrow : but it brings repentance to bee repented of , and is a sorrow to be still sorrowed for ; if there were no hell nor iudgement , a wicked man would neuer sorrow , his sinne hath no place in his sorrow , nor god offended . thirdly , is not the sorrow of godly men , alwaies godly sorrow , out of which they can reape ioy and comfort ? how then can men reape any ioy out of carnall and contrary meanes ? as many , being troubled with these grudgings of conscience , get them to worldly comforts , to thrust away the sight and memory of sinne ; they get them into merry company , and suppose that by drinking , dancing , banketing , and gaming , they shall forget their griefe : but so doth he , that for a dropsie , drinkes a cup of cold water ; he hath brewed his griefe , and drinketh his sorrow ; his paine returnes , and he roares for it , and is worse then euer he was . and if euery sorrow for sinne ease not the sinner , then much lesse can the delight in sinne doe it . fourthly , if euery sorrow for sinne will not remedie the sinne , which is of all other the most likely meanes , then let any thing in the world bee applied to the griefe of conscience , besides the right remedie ( which afterwards dauid findeth out ) and it doth but inlarge the sorrow . dauid had worne out much time in hiding his sinne , and had drawne all the couers hee could deuise , ouer his conscience : but all in vaine , his sinne returnes againe , and all his meanes are so farre from easing his griefe , that they increase it , and bring matter of roaring . so then , carry thy sinne in a cloud as long as thou canst , thy conscience will find it out and tell tales ; then , finde out as many pretexts and couers as thou canst , to defend or diminish it , they are but figge-leaues , too short and thinne a couer . nay , couer all with an externall shew of religion , and obseruance of outward worship , as dauid did ; yet the gash of thy sinne remaines as his did , it will at length bring such paine into thy soule , as will make thee roare , as though thy bones were broken . in one word , sinne cannot be couered , nor the conscience eased , but only by christs righteousnesse obtained , and put on by faith and repentance , euery thing else increaseth matter of biting and accusation . so much of the effects of hiding sinne , in changing the body , and roaring of the voice : now of the continuance of the trouble . vers . . for night and day was thy hand vpon me . ] here is another amplification of the prophets miserie and sorrow . it was no light sorrow , which pearsed to the marrow of his bones , and made him expresse it , not in ordinarie cries and voices , but made him roare out more like a lyon then a man. but this makes it sad and heauie indeede , that it was continuall , and without release or intermission . and the reason of all his sorrow , was the heauinesse of gods hand . hand . ] the hand , being a member of mans body , and the instrument of manifold actions , is referred to god , and signifies sometime , first , his effectuall purpose and counsell concerning things to be done : so act. . . &c. to do whatsoeuer thy hand and counsell determined . secondly , his actuall power , working all things according to that counsel of his will ; so act. . . so that thou stretch forth thy hand . and thus god hath a twofold hand . first , of blessing and protection , with which he filleth euery liuing thing ; psal. . . thou openest thy hand , and they are filled . secondly , a smiting or heauie hand ; and this is twofold . first , a reuenging hand , and so it is a fearefull thing to fall into the hand of the lord. secondly , a correcting hand , meant in this place , whereby he scourgeth & buffeteth his owne children . now the sense of gods power punishing or correcting , is called gods hand : as . sam. . . the hand of the lord was sore at ekron , because of the arke : and an heauie hand in resemblance , because when men smite , they lay their hand heauier then ordinarie . hence we may note three points of doctrine : first , that all afflictions are gods hand . secondly , that god laies his hand heauily often vpon his deare children . thirdly , that god often continues his heauie hand , night and day on them . first , all afflictions are gods hand : amos . . shall there be euill in the citie , and the lord hath not done it ? isa. . . the lord shall stand as in mount perazin , and bee wroth as in the valley of gibeon , that he may doe his worke , his strange worke , and bring to passe his act , his strange act : that is , execute his iustice which wee inforce him vnto , whereas shewing of mercy is familiar to his nature , more proper and familiar to him : he is loth to reuenge , as in mount perazin dauid did vpon the philistims , when he smote them , and called the place the mount of diuision , . chron. . . or as in gibeon , when he slew the canaanites with hailestones , and made the sunne and moone stand still , till ioshua had slaine them all , iosh. . , . . cor. . . when wee are iudged , wee are chastened of the lord. the reasons hereof are these : first , they are from gods hand purposing and ordaining them : rom. . . wee are predestinate to be like the image of christ ; that is , in suffering . . thes. . . no man should be mooued by these afflictions : for your selues know , that we are appointed thereunto . secondly , they are from gods hand executing them , as isaiab . . i make peace , and create euill , i the lord doe all these things . so also genes . . . ioseph said to his brethren , god sent me before you . iob confesseth the like , chap. . . the lord hath giuen , and the lord hath taken away , . sa. . . the lord bade shemei to raile vpon david : hosea . . he hath spoiled , and he hath smitten . thirdly , afflictions are from gods hand ordering and disposing them : first , in their causes , circumstances , kinds , manner , measure , and time both of their beginning and ending . secondly , in their ends and issues , which are , first , his owne glory in manifesting his mercy , iustice , wisedome , power , &c. secondly , the euerlasting saluation of his children , whilest by afflictions , first , he stops them in their course of sinne , as with an hedge of thornes , hos. . . that they should not breake ouer into the pleasant pastures of sinne , therein to be fatted to the slaughter . secondly , hee brings them to a true hatred of sinne , when they taste the bitter fruite of it . thirdly , to the exercise of mortification , and desire of heauen and heauenly things : and thus they are iudged of the lord , that they may not be condemned with the world . yea , but afflictions are euill in their nature , the curse of sinne , and flashes of hellish torment ; so the lord calls them euil , and makes the daies of the afflicted euill , they are enemies to the ioy , peace and comfort , which the godly at length shal eternally enioy ; how then can they be the hand of god ? true afflictions are in their nature euill , but not euill so simply and absolutely , but that there is some respect of good in them : for , first , as they proceed from the chiefe good , whose will is the chiefe rule of all good , and euery thing is therefore good , because he willeth it , thus are afflictions good ; yea , euill of sinne is so farre good , as it is willed by god. secondly , as they are punishments inflicted by a righteous iudge , they are good : thus all execution of iustice vpon pharaoh , saul , &c. is good . thirdly , as they are chastisements , comming from the hand of a mercifull father vpon his children , they are good : for a father doth good , and his dutie in correcting his child . fourthly , as they are ouer-ruled by gods wisedome and power , they are good ; not onely harmelesse , but profitable , and by his blessing , are meanes to draw vs neerer the chiefe good , by furthering both our graces heere , and our glorie heereafter . fifthly , as they are sanctified by christ , they are good : for had they been simply euill , christ had not been so laden with them : but as himselfe was consecrated by them , so himselfe consecrateth them to the wholesome vse of all beleeuers : and so they are finally good , because they are a part of that straite way , that leadeth vnto life . but how can afflictions bee the hand of god , when such wicked instruments , as all wicked men , and the diuill himselfe , band themselues against the church ? ans. very well : for first , it is not against the honor of the iudge and course of iustice , that some base slaue bee vsed for the hangman and executioner . secondly , it cannot preiudice the iustice and goodnes of god , but rather magnifies his wisedome and power , when by the most wicked wiles of the diuell and his instruments , he brings his owne righteous will to passe ; here is a mightie worke of god , that can draw light out of darkenesse . thirdly , it exalteth his iustice in the ouerthrow & iust destruction of such as exercise their malice against his seruants : for while they hate and maligne them vniustly they heape vp coales vpon their owne heads . this teacheth vs , that we must with the prophet acknowledge euery affliction befalling vs , to bee gods hand . it is easier to feele a sorrow , then to conceiue or see gods hand inflicting it : men thinke it enough , in generall to say and beleeue , that the world , and all things in it are ruled by gods prouidence : but , come to applie it to this or that particular , there they faile . if prosperitie come vpon vs , and things fall to our minde , wee can thanke god : but when the crosse comes , we are willing to see any thing but god : then we runne vpon inferior causes ; either we are wronged by wicked men , or it came by our own ouersight , or by the vnconstant wheeling about of worldly things . as if a man beaten should altogether looke at the staffe , wherewith he is smitten , and not at the hand mouing and ruling it : or as the foolish curre bites at the stone , and looks not after the thrower . neuer seuer thy crosse from gods hand , though there be neuer so many instruments : ioseph looked beyond his brethrens sinne , and said , the lord sent me before you ; iob beyond the sabeans and chaldeans robbing and stealing , and said , the lord hath taken away ; dauid beyond shimeis wickednesse , and said , the lord hath bidden him . christ himselfe looked beyond the pharises , priests , iewes , iudas , and the souldiers , to his fathers cup , which he must drinke . iohn . . so , if we can see gods hand , the affliction will be borne meekely : but if we gaze on men or meanes , it will be intolerable , and we must needs breake patience . . sam. . . the philistims would trie , whether gods hand strucke them , or it was a chance , thou needst not doe so . but may we not looke at second causes ? yes , but not as the hand , but as rods in the hand of god : as isai. . . ashur is called , the rod of gods wrath : and whilest such rods serue our heauenly father , in chastizing his children , and amend them , themselues are torne in peeces , and worne to the stumpes , and quickely after cast into the fire . for a man therefore to flie vpon wicked men , and to complaine of them , is , rather to confesse their sinne , then his owne ; and to shew , that he knoweth , what was their dutie better then his owne . to fret and storme at second causes were , as if a man deepely wounded , should chafe at himselfe , because hee auoided not the blow , or should fal to biting the sword that stickes in his flesh , whereas his businesse were to plucke it out , and runne to the surgeon . let vs therefore consider of these three things . first , that all power is from god , and in his hand . secondly , that none haue any power against vs , but from aboue . thirdly , that the iust iudge of the world would not afflict vs , if there were no cause in our selues . secondly , heere is a notable ground of patience , in that our afflictions are the hand of god : . pe. . . humble your selues vnder the mightie hand of god ; that is , with meekenesse and silence buckle and bow vnder it : for , first , it is his hand , who is infinite in glory , power and maiesty , and may dispose of his owne as he pleaseth : and it is to no purpose to struggle by murmuring , or impatiencie , to get out of his hand . secondly , it is the hand of our father ; thus christ sustaineth himselfe , ioh. . . shall i not drinke of the cup that my father hath giuen me to drinke ? it is a cup , a measure , tempered and measured by our father ; if it be a little bitter in the top , the bottome will haue a pleasant farewell ; it is giuen vs of him to drinke , and therefore we must needs drinke it . thirdly , it is the hand , that shall not be further stretched out to smite , then it shall be to saue vs : this comforted the church , isa. . . behold , the lords hand is not shortned , that it cannot saue ; the same hand that imbraceth the church , is vnder her head , cant. . . fourthly , the saints grounded their patience hereon , psal. . . . i was dumbe , i opened not my mouth , because thou diddest it : remooue thy stroke away from me , i am consumed by the blow of thine hand . so isa. . . hezekiah rested himselfe on this , what shall i say ? hee hath said it , and he hath done it : and eli , . sam. . . it is the lord : let him doe what seemeth him good . also . sam. . . if he say , i haue no delight in thee , loe , here am i , let him doe to me as seemeth good vnto him . thirdly , if all afflictions be the hand of god , then we see whither to goe for release , we cannot expect it at the hands of men or angels , but from god ; none can take off gods hand , but himselfe , hos. . . come , let vs turne to the lord ; he hath spoiled , and he will heale vs ; hee hath wounded vs and he will bind vs vp : iob . . there is none that can deliuer out of thine hand . how doth the lord rebuke those , who will not acknowledge the hand that smites them ? isa. . . wherefore should ye be smitten any more ? yee will fall away more and more yee seeke not vnto me . asa insisted in the hand of the phisician to remooue gods hand : but his example teacheth , that euen lawfull meanes must not preuaile against gods hand : where god himselfe is not chiefly . sought , men goe no further then the hand of a man oppressing them , and seeke deliuerance that way ; which is as if a malefactor should seeke to the executioner , and not to the iudge , who hath power to pardon , or repriue or hang him . others runne vnto vnlawfull and wicked meanes , to the witch , the wise or cunning man and woman , who are no better then diuels incarnate , and yet are more sought to , euerie one of them , then all the ministers in a countrie , as though all the deuils or gates of hel could stirre gods hand , or breake his arme . oh , but they doe good and helpe vs. indeed god permits them so to doe , to mens further hardening , and remooueth one hand that is sensible , to lay on one which is farre heauier ; the deliuerance is by breaking the prison , to be clogd with more burden some fetters . the generall rule for all troubles , is psal. . . call vpon me in the day of trouble , and i will deliuer thee , and thou shalt glorifie me . fourthly , in all deliuerances out of trouble , repaire to god with thankefulnesse , who hath remooued and staied his hand ; so did moses , exod. . . so did hezekiah , isa. . . . . and so did the nine lepers . thankefulnesse is the onely impost , that god requires at our hands . so much of the first point . secondly , god laies his hand heauily often vpon his owne deare children as here vpon dauid , & vpon iob , cha . . . oh that my griefe were throughly weighed , & my calamity laid in the balances together ! it would be heauier then the sand of the sea , &c. so also cha . . , . he hath taken me by the neck , and beaten me , and set me as a mark for himself : his archers compasse me round about ; he cutteth my reines , and doth not spare , & powreth my gall vpon the ground . he hath broken me with one breaking vpon another , and runneth vpon mee like a gyant . all which phrases imply : first , that his inward and most noble parts were afflicted : and secondly , that god in his sense was become his enemie , and could not be more fierce against him then he was . isa. . . hezekiah complains , that god had bruised all his bones like a lyon. psal. . . dauid shewes , that his affliction was violent both in his body and soule : my bones tremble ( saith he ) and my soule is sore vexed : and psal. . . hee affirmes , that the paines of hell had caught hold on him , that is , such temptations , distresses and horrors , as most neerely resembled the very paines of the damned . what a heauy hand was that vpon ionas , when he was cast into the sea , and was in the whales belly three daies and three nights , when he cried out of the belly of hell , and said , that he was cast away out of gods sight ? and why doth the lord lay such heauie things vpon his children ? for sundrie reasons . first , there is deepe corruption lurking in the best , who not feldome are cast vpon so dead a sleepe of securitie , that they cannot be wakened with a little shaking , till by most grieuous afflictions the lord breake their bones , consume their strength , and bring them into such griefe and paine , as sets them a roaring . a wonderfull thing , that those , that haue tasted the sweet loue of god in christ , which should alwaies allure them , and remaine as a prouocation and perpetuall spurre to follow after god , should so far be carried back with lusts , as that vnlesse god seek them out , and whip them home with sharp scourges , they were likely to perish with the world . let vs see in our example : dauid , deare to god , hauing not shaken off the delight of his sinne , would couer it , if he could from gods eyes : ( for he cannot peaceably inioy that sinne , which hee thinkes god sees ; ) but god makes him know , that he sees it , and because smal checks of conscience will doe no good , he laies on to the breaking of his heart with his bones , and spares not for his roaring . it is our owne fault , that wee need so great crosses to subdue so great corruptions : for as the vntamednesse of some colt is such , as if he be not sore ridden and beaten , he would neuer be broken ; so is it with our corrupt natures , which as hard knots must haue hard wedges . secondly , smaller troubles haue often a smaller work , small things cannot make great hearts stoope , a smal fire will not purge away drosse from gold , but it must bee quicke and pearcing ; a small wind doth not fan away the chaffe of vanitie , a small correction or smart makes the child more froward , till sounder correction subdue him ; small trials doe not so exercise faith , nor send men out of themselues to god : for as none for the scratch of a pinne , or a little headach , will seeke to the phisician or surgeon ; so a sinner in smaller grieuances of the soule will scarce thinke he needs goe to god. iob . . god speakes once or twice , and then makes the obstinate sicke with smiting them he will haue his blowes felt : the strong purgation at last worketh out most health and soundnesse . thirdly , the greater the affliction is , the more odious doth sinne appeare to bee vnto god ; a strong poyson must haue a strong antidote : the more the godly are striken downe for sinne , the more are they stirred vp to godly sorrow , to hatred of it , to zeale against it , the better and more watchfully do they preuent sinne to come , and looke better to themselues : as a good physician oftentimes letteth blood , not to make a man sicke , but to preuent sicknesse . fourthly , the greater the tryall is , the better experience haue they of themselues : for first , god afflicts the body heauily , but it is for the soule ; the soule would neuer perceiue the owne euill , but for the euil of the body , nor feele the miserie but by the body . secondly , in great trials there is experience of a great combat betweene the flesh and the spirit ; where any faith is , it will lift vp the heart in inuocation , silence , and an expectation of the good hand of god : but the flesh will be complaining of gods absence , desertion , and deferring his hand and helpe : here is sense of the spirits willingnesse , and the weakenesse of the flesh . thirdly , there is great experience of their graces in great trials , that both themselues and others may take knowledge of their constancie and patience . thus iob was made a mirror of patience , and a patterne of constancy , which he could not haue been , if the trial had not been so sharpe as it was . then the mariners skill is best tried , when the tempest is vehement ; and the valour of a captaine is best seene in the hottest skirmish . fourthly , in great trials , there is great obseruation of gods dealing , of the comforts of god , and of the strength of god , and therefore the lord brings many of his , as it were , vpon the stage and theater of the world , that they may be instruments of his praise , and may by their experience be able to teach others , how they shall finde god in affliction : for as one piece of yron cannot be soldred and fastned to another , vnlesse both be made red hot , and beaten together : so one christian cannot be so soundly affected to another , vnlesse both haue had experience of the like miserie . fifthly , gods children haue great afflictions , and are pressed with an heauie hand , that god himselfe may be cleerely seene to bee their deliuerer , when in the eyes of all flesh they are lost ; therefore they see themselues in the red sea of affliction , and in a wildernesse of temptation , and sometimes with ionas , in their owne and other mens sense , drowned in the bottome of the sea , in the belly of the whale , that as lazarus lay foure dayes in the graue , that christs power might bee manifested in raising him : so also may the goodnesse of god , who after two daies will reuiue vs , and in the third will raise vs vp . sixthly , as great afflictions make way for abundant mercy from god to vs , so also for abundant thankes from vs to god. if one cure a trifeling matter , it neither so bindes the patient , nor yet commends the physician : but if any be cured of some deadly , and almost-vncurable desease , then we professe we could neuer haue met with such a phisician in all the world againe , and we are accordingly thankefull . seuenthly , were it not for great afflictions , we could neuer know the power of gods word in quickning vs , chearing and comforting vs in them , that it is the word of life , is most euidently seene in death it selfe . first then , let vs hence take a view of the wickednesse of our nature , and of the working of it , euen after our calling and conuersion , and cease to wonder , that the lord often brings violent afflictions vpon his owne children , which he sees most necessarie to awake them out of their slumbers , and quicken them to their seeking of sound peace and reconciliation . dauid himselfe , before hee was afflicted , went astray like a lost sheepe . secondly , we may learne hence , that vehement afflictions , and gods heauie hand is no signe of his hatred to his children ; good dauid had gods heauie hand lying sore vpon him . for , first , all outward things fall alike to all , and no man knoweth loue or hatred by the things that are before him : eccles. . . secondly , in iudgement hee remembreth mercy , hab. . . and afflicteth in measure , though our sinnes haue beene beyond all measure , and deserue , that our crosses should be so too : isa. . , . thirdly , his wisedome knoweth the due quantitie and proportion that will doe vs good , and though there wants no will in satan and wicked men to passe it , yet the miserie shall not exceed gods limit , who hath said to the proud waues , hither shall ye come , and no further . fourthly , he hath a seuerall measure for the godly and the wicked : for his children hee measureth iudgement according to their strength , to the wicked according to the measure of their sinnes : but as the best garden and flowers lye open to stormes and haile to fall on them as well as the wildernesse , so the dearest of gods saints to afflictions . thirdly , if the lord chastize , and punish his children so heauily , the whole burthen of whose sinnes christ hath borne in his body on the crosse , where shall the wicked and vngodly appeare , . pet. . ? how heauie shall his hand lye on those , who with high hand sinne against him ? the weight of the mountaines shall be nothing to it ; to which they shall say , fall vpon vs , and couer vs. if the way to heauen be so strawed with crosses and heauinesse , what is the way to hell and of wickednesse strawed with , but woes and curses ? shall not many prayers and teares , much sorrow and strife against sin , nay nor the request of the spirit , and the intercession of christ , keepe off such bitter things from them , who seldome , and not without some resistance breake out ? what then shall become of those , who neuer pray , neuer sorrow for sinne , but sell themselues to commit wickednesse ? if infirmities be so lashed , what shall rebellions ? if weakenesses in his children , what shall wickednesse in his enemies ? fourthly , this admonisheth the godly not to bee too much discouraged , if they lye vnder an heauy hand : but consider of these foure things , first , that to expect continuance of outward prosperitie , is earthlinesse , or selfe-loue , yea , a meere folly , seeing it is a priuiledge of the church triumphant . secondly , that through many afflictions , we must enter into the kingdome of god , acts . and therefore that there is more cause of discouragement in the want of them , then in their presence . thirdly , that no new thing befalls them : dearely beloued ( saith saint peter ) thinke it not strange concerning the fierie triall , which is among you to proue you , as though some strange thing were come vnto you : but reioyce , inasmuch as yee are partakers of christs sufferings , &c. . pet. . , . fourthly , consider , that neither our vnhappines is to be measured by the things of this life , nor our happines : for then of all men were we most miserable ; neither let vs thinke wicked men to be happy by outward wealth , &c. seeing such things are cast vpon all in common , both prosperitie and aduersitie . fifthly , we may hence obserue a difference betweene gods heauie hand on the godly , and on the wicked : for howsoeuer , these afflictions on both are all one , if wee consider , first , the matter of them : secondly , the threatning of the law , laying them as punishments of sinne vpon euerie one offending : and thirdly , in respect of sence and feeling , as there is no difference betweene the smart of slaues and of sonnes . yet there is much difference : first , in the person inflicting this heauie hand , who is to the one as a seuere iudge that smites out of the rigor of iustice , but to the other , as a gracious father , out of loue correcting them : with the one he is angrie out of his affection and disposition , hating sinne , and reuenging for it ; with the other , onely in their sense and apprehension . secondly , they differ in the persons bearing this heauie hand : the one is gold , not consumed in the fire , but accepted through christ , and made more pure and bright by the fire of afflictions ; the other refused , ordained to hatred , and as drosse wholly consumed with this heauy hand ; vessels of wrath were neuer in gods purpose intended to be refined by afflictions . thirdly , there is a difference in gods end and aime : the one he laies his heauie hand on , to destroy the very person for the sinnes sake , and his quarrell is against the partie ; on the other , to destroy sinne for the persons sake , and his quarrell is onely to the sinne : on the one , to satisfie his iustice , because they haue offended already ; on the other , to signifie his mercy , and to preuent future offences . fourthly , they differ in the fruit and issue in both . in the one by afflictions , their corruptions breake out more ; as wind increaseth the flame , and oyle ( though liquid ) cooles not , but more heateth the furnace : so the wicked are the worse for afflictions , they fret and murmure and repine : but the godly are bettered by them , they acknowledge the hand , exercise patience , prayer and praise , and are daily more and more purified , constantly waiting on god , till he increase their strength , or decrease their crosse . in the one it is as the lightning , which sets the house on fire ; in the other as the lightning , to purge the corrupted aire of our hearts . the third doctrine followes , and that is this , namely , that god laies his heauie hand vpon his children a long time , and with much continuance night and day , as dauid saith and felt it : the truth hereof we may see in particular persons and in churches . first , the troubles of iob were long and painesul night and day , as chap. . . when i say , my bed shall comfort me , then thou fearest me with dreames . and verse . thou wilt no let me alone , till i can swallow my spettle . good hannah carried not onely the burthen of barrennes , but also of vexation and affliction by peninnah many yeeres , as the text prooueth , . sam. . . a daughter of abraham was bowed by satan . yeeres , luk. . . another woman that had an issue of blood . yeeres , was cured by christ , luke . . good aeneas was sicke of the palsie . yeeres , act. . . and a man that was lame . yeeres by the poole of bethesda , was cured , iohn . . . secondly , the whole church hath felt long and tedious smartes : lam. . . surely he is turned against mee , he turneth his hand against me all the day . the children of israel were in egypt . yeeres , and . yeeres in babylon . the ten generall persecutions lasted almost . yeeres . and why is this so ? first , sometimes gods children in their falles harden their hearts , and grow stiffe in their sin , which was dauids case here , and then the lord hardneth himselfe to grow stiffe in displeasure ; as leuit. . if yee walke stubbornely against mee , and will not obey mee , i will then bring seuen times moe plagues vpon you according to your sinnes . oftentimes gods children would sit silent , if the lord would bee as silent as they : but whom hee loues , hee will bring backe the way that they are gone , and great hearts ( we know ) will not stoope for a little . secondly , christ hath not taken away the lingring of trials , but the malignitie and poyson of them ; yea , himselfe through all his life was a man full of sorrowes : and we must not looke to be better ; hee deserued them not , we haue . thirdly , god would haue vs in the continuance of our trouble , to see the continuance of our sinne ; were our correction alwaies short , we would not bee perswaded of the greatnesse of our sinnes . plaisters vse to continue , and not fall off till the wound be cured ; and if a right vse of afflictions were attained once , a ioyfull issue would soone follow : but some lust is not denied , and that addes a sting vnto them . fourthly , god by the continuance of his hand would hold vs in a continuall exercise of grace , as of humilitie , faith , patience , prayer , repentance , &c. it being with a godly man , as one that hath a precious iewell , which he is carefull to keepe in his hand , so long as hee watcheth , none can get it from him : but when he sleepes or slumbers , his hand opens , and it falls out , any man may haue it . by continuall blowing , the fire is kept in , but it dies by discontinuance . yea , grace is not onely held on worke by affliction , but is also by the same brought forth into example , as iobs patience , and the canaanitish womans faith , mat. . . christ was not so instant in repelling her , but she was as constant in faith , prayer and humilitie . and hence it is , that the lord commonly laies not so heauie a hand vpon bruised reeds , weake christians : but often deferres helpe to those , that are strongest in grace , and dearest to himselfe ; as men put the greatest timber , and the heart of the oake to the greatest stresse . abraham staies for the promise , till the performance is impossible in nature , because hee must be a father of the faithfull . iaacob waites fore the promise aboue . yeeres , and is a seruant , and a stranger , before he enioy canaan . who were they that cried , how long , lord how long ? how long wilt thou forget me ? and shall i neuer bee remembred ? hath god forgotten to bee mercifull ? hath hee shut vp his tender mercies in displeasure ? psal. . , , . and , my god , my god , why hast thou forsaken me ? these were the voices of the dearest seruants and sonnes of god. fifthly , the longer the lord delaies deliuerance , the more comfortable will it bee when it comes : the hardlier we get a thing , the surelyer we keepe it ; that which we procure by many prayers and teares , we keepe more carefully , and make meere account of ; whereas lightly come by , lightly set by . the euill we hardly auoide , we are more watchfull against for afterward , whereas a disease soone cured is not much cared for , to preuent it . sixthly , and lastly , god by the continuance of his heauie hand vpon his children , would haue vs acknowledge how heauy and continuall those torments are , which are prepared for impenitent persons . if repentant sinners be laid vnder such lingring euills in this life , what shall the wicked and vngodly endure ? if the lord shew himselfe so stiffe to his children , that often he will not be intreated of a long time , how will he pursue the hard-hearted sinner , that still stiffeneth his necke against him ? surely his wrath shal abide , and settle vpon such , and come vpon them to the vttermost . but how will all this stand with those many places of scripture ? as that the apostle calles our afflictions light and momentany , . cor. . . and that god endureth but a while in his anger , psalm . . . and that for a moment he hides his face , isa. . . doth not both this text and our owne experience shew , that they belong and tedious ? and therefore i am either no child , or else god may lay tedious euils vpon his children . first , euills cannot belong , where life is so short as a spanne : if our daies be euill , yet are they but few , saith iaacob . secondly , they are long to sense , but not to faith , though they last al the life , faith expecteth a blessed fruit , and is supported by patience . thirdly , they are long , if they be compared with the continuance and terme of our life : but not long , if they be compared ( as in that place of the apostle they are ) with that eternall glory , and neuer-ending happinesse which followes them . this is gods arithmetike , with whom a thousand yeeres are but as one day . fourthly , afflictions are long , if wee looke at themselues alone , and not at our sinnes ; but compare thy sufferings for weight or continuance with thy sinnes , thy afflictions with thy transgressions , and they will seeme short and light . fifthly , they would not onely seeme , but also be long indeed , if we should not see christ in them , lightning and shortning them : but when we see christ sanctifying our lingring afflictions and sorrowes , and carrying a way the eternitie of them by his suffering , which was short for time , but infinite in merit , then they are short indeede , euen a moment , seeing they last but a part of this life , the whole being but short and momentany . first then , those who are neere vnto god , haue no reason to flatter themselues , or beare vp themselues vpon his fauour , when they embolden themselues to sinne against him . for he lookes to be glorified in them that come neere him : and though hee take not away his grace , yet he will scourge them with such rods , as they shall thinke him to breake their bones . secondly , if gods hand be on thee , which thou wouldest haue remoued , take heed of delight in sinne , or coldnesse in goodnesse , harden not thy selfe in thy departure from god ; for then thou shalt surely find him hardning himselfe , and walking stubbornely against thee . thirdly , in lingring euils iudge thy selfe , and thy lingring in sinne : if the lord were not mercifull to vs as he was to lot , we would neuer go out of our sodom ; and therefore all this is righteously vpon vs. fourthly , this serues to comfort the godly , who are longer exercised with trials , both inward and outward : oh they thinke god neuer dealt so with any , and crie , how long , lord ? and will he neuer be more intreated ? yea , but stay a little . first , know that gods waies are aboue the reach of flesh and bloud . secondly , compare thy sufferings with thy sinnes , & thy afflictions with other godly mens , yea , with christ , the deare son of god , thē thou wilt see , that no affliction hath befallen thee , but as great or greater hath befallen thy fellow-members , and thy head also . thirdly , know this for certaine ; were health , peace , and prosperitie as good for thee as troubles , thou shouldest haue it , but thy present estate is best for thee : and doth god enuie that to his children , which he throwes to his enemies ? see wee not numbers , that it were better for them to be bound on their beds , and perpetually sicke and bedrid , then to abuse their health and strength as they doe ? hast not thou also abused thy health , peace , &c. and thereby forfeited them ? selah ] an hebrew word . some thinke it to bee a note of musicke , because it is most vsed in meeter or song , and the iewes put it in the end of their epitaphs either selah or amen . some take it for a note of perpetuitie , in the praise of god , for euer and euer . some for a word of asseueration , for verè or amen . it is most probable , that it was a note of intention , or lifting vp of the voice , comming of the roote salal , to lift vp : for wheresoeuer it was met with , the singers were to exalt their voices , signifying , that here was required more , then ordinarie intention of the mind and consideration : where this note is , al things are worthy more speciall obseruation . and it is here added , as bucer saith , first , to shew what a torment it is , rightly to feele the burden of sinne . secondly , what weight this doctrine hath , and how worthy it is of our consideration . verse . then i acknowledged my sinne vnto thee , neither hid i mine iniquitie : for i thought , i will confesse against my selfe , my wickednesse vnto the lord , and thou forgauest the punishment of my sin . selah . now wee come to the second branch of dauids experience , in the sense of gods mercy hiding his sinne : the meanes to come by it was acknowledging , not hiding , confession ; the ende hereof , remission . the former hath these foure parts , . the time , then. . the ground , i thought , or , said . . the matter , or what he will confesse , his , . the manner , sinne , iniquitie , wickednesse . . in respect of god ; to thee . . of himselfe ; against my selfe . the latter , which is the fruite of all , in these words ; and thou forgauest , &c. then i acknowledged my sinne ] when i was in such perplexitie all day and all night , then , and not before . hence wee may learne , that the sense of miserie must goe before the sense of mercie . god first called adam , and said , adam , where art thou ? in what estate ? and then promised him a sauiour , psal. . . they that sow in teares , shall reape in ioy . mat. . . blessed are they that mourne : for they shall be comforted . prou. . . he that confesseth and forsaketh his sinnes , shall finde mercy . psal. . david , before he could be restored to the ioy of his saluation , had a deepe sense of his sinne , a deepe sorrow and touch of conscience for it . and good reason that this should be so : for first , touch of conscience , though it be no grace , yet it is a preparation to it , and makes way to it , as the needle to the thread : and the diuines call it truly a beginning of grace , that is of preparation , not of composition . and indeed , till legall feare hath through serious sense of sinne made a man feare euen for punishment , and despaire in respect of himselfe , he is neuer in earnest stirred to consider of , and much lesse to desire , the promise of saluation , published and propounded in the gospell . and hence the lord , partly by his word , doth driue men to their wits ends , as acts . . at peters sermon , the conuerts said , men and brethren , what shall we doe ? and partly by his works vpon them , as the iaylor , act. . , . and manasseh , . chron. . , . god binds him in chaines , and sends him to babel , and in his captiuitie he humbled himselfe , and sought the lord ; when he was in affliction , saith the text. secondly , the promise is made onely to the hungrie , that the lord will fill them with good things , lu. . . now till a man come to see his miserie by sinne , hee can neuer get out of himselfe , he neuer sees in what neede he stands of christ , he hungers not , nor thirsts after him and his merits , he prizeth not his blood , and therefore is without any part in him , because hee is not capable of him . if any man thirst , i will giue him to drinke of the water of life , saith our sauiour , iohn . , . see isa. . . a begger , so long as he hath any thing at home , cares not greatly for stirring abroad ; and so long as we finde any content in our selues , and see not our vtter beggery , and that how without christ wee are readie to starue , wee are but weakely importunate with him . thirdly , the heart of euery man by nature is like a fellow field , which must be ploughed vp , rent , and harrowed , before the seede of god come there ; hee sowes not among thornes , nor will cast in his heauenly seed of grace or comfort , till our surrowes be ploughed , neither can all this renting and ploughing be without sense of paine . for this purpose hath the lord set vp a ministrie in the church , to charge men with their spirituall sicknesse , and speciall sinnes , as he sent nathan to tell dauid , thou art the man ; and as christ himselfe said to the woman of samaria , that she was a woman little better then a harlot : here was the lords plough , that subdued their clods , and prepared their ground for the seede of grace : this is the lords sacrificing knife , to make wounds in the conscience , to pare away the dead flesh , and so to make way to sound cure . fourthly , the conuerting of a sinner , is the curing of a sicke and wounded soule , and the phisician is god himselfe , who , that his cure may bee sound , first searcheth and lanceth , and stirreth in the wound , which puts the patient to much paine , before he powre oyle into it , and binde it vp . many are the gashes and mortall wounds of our soules , inflicted by satan and our owne corruption , and we must , and shall feele the smart of them , before we be throughly healed . to this purpose hath the lord placed the conscience in a mans soule , to tell him what hee hath done amisse , and to follow him with hue and crie , yea , to apprehend him , and set vp a gibbet in his soule , to which it adiudgeth him , and all to bring him into himselfe , to seeke and sue for pardon . fifthly , and lastly , god will be honoured in the humble , confessing of that which is amisse , . iohn . . if wee acknowledge our sinnes , hee is faithfull and iust to forgiue them . david himselfe must confesse , that he had done very foolishly in numbring the people . nay , hee will haue an healing of their error , an vndoing of that that is done , and a building vp of that which they haue destroied , as saul , the more zealous persecutor , the more zealous preacher ; zacheus , the more heauie oppressor , the more heartie restorer . first then , we see that god dealeth here , as in all the matter of our saluation , to set forth his mightie power in bringing the ioy of his elect out of sorrow , as at first he did light out of darkenesse : as by christs death hee works out our life , so he killeth vs also to make vs aliue : as once he set his bow in the heauens , a signe of present raine , yet a perpetuall and generall signe , that the world shall neuer be drowned againe ; euen so the lord giues his children the couenant of life , but through death ; a righteousnesse , but by a sense and groning vnder vnrighteousnesse ; a present blessednesse , but through sense of miserie ; an happy resurrection , but through dust and corruption . thus he foundeth their soundest ioy in sorrow , their laughter in teares , their happines in vnhappinesse and miserie : all the former weight that lay vpon dauid , doth but make him seeke reliefe and preserue his peace when he hath regained it . secondly , heere is a ground of sound comfort for gods children in sorrow , if it bee godly sorrow , that they may say with iob , after darknesse i shall see light , this sense of miserie shal leade me to the sense of mercy , this sorrow may last for a night , but ioy shall come in the morning ; after two daies he will reuiue vs , and in the third we shall liue in his sight , hos. . . i know , this hand , which is so heauie vpon me , is vnder my head , to bring me light out of this darknesse , and life out of that , which for the present is more bitter then death it selfe . notes of that sense of miserie , which shall haue sense of mercy , are these : first , it workes a displeasure against a mans selfe for displeasing god , as . cor. . . what indignation hath this wrought in you ? that is , an holy blaming of our selues , and iudging our selues worthy any punishment ; and this not in generall onely , but euen in particular sinnes , and in all the sinnes , that we can know by our selues , as a surgeon in curing tumors , brings the matter to a head . secondly , a constant purpose not to sinne for a world , but to cleaue vnto god with full purpose of heart , acts . . thirdly , a change of the whole man in affection and action : what a change was wrought in the iaylour vpon his conuersion ? acts . fourthly , a trembling at the word , isa. . . this was in eli : and good iosiahs heart did melt at the reading of the law ; the conuerts hearing the words of peter , were pricked in their hearts . fifthly , it feeles and watcheth the worke , and stirrings of corruption , it auoides occasion of offence , and seekes occasions of god , it grieues as oft as it falls or offends euen in smaller things . ioseph fled from his mistresse , and dauids heart smote him , in cutting off the lap of sauls garment . sixthly , it lookes not to outward things more then needs must , it is not comforted but by christ , and waites patiently for christ , being no whit hasty to vse vnlawfull meanes , but depends vpon god. dauid comforts not himselfe in corne , wine , or oile , but in gods countenance , psal. . it is instant with god in prayer , as the canaanite , luk. . finde these notes in thy selfe , and thou mayest support thy selfe in the deepest distresse that is : for if thy soule thus truly mourne for sinne , thou art in the high-way to blessednesse . thirdly , this rebukes the common error of men , who account conuersion , and the attaining of happinesse , a matter of nothing ; men thinke that heauen stands by their beds-sides , it is but a light lord haue mercie ; whereas neuer hee went to heauen , that sailed not by hell : it is a burdened soule , that seekes and gets ease ; a weary soule , which christ refresheth ; a soule pressed with an heauie hand , that sues for mercy . no man can taste of the sweete fruite of mercy , that hath not tasted the bitter fruite of sinne , and of a wounded and distressed conscience . and whosoeuer hath not felt the griefe and smart of his sinnes , may iustly feare hee neuer truly repented ; and thou that saiest , thy sinnes neuer troubled thee , thou thankest god , shalt find , that there is more trouble behind . fourthly , labour to feele thy spirituall miserie and wants , that with lazarus thou maiest get thee to diues his gate , and examine thy selfe if thou hast felt it . how loth are men to feele the smart of sinne , to heare the law come vpon their conscience , for feare they bee set into dumpes and melancholy , to feele the crosse , whereby god breakes the stubbornnesse of nature , and subdues it ? alas , poore soules , that nip true repentance in the blossome , and blast it in the beginning , that thinke they are very neere heauen , when they are loth to point their foot into the first step , which is to mourne , and to be cast downe to hell in their owne sense , and in the feeling of their owne sinnes : till which time thou hast not mooued one foote or finger toward eternall life ; therefore know , first , that thy case is dangerous , and thou art still in thy sinnes , who wilt not let the word come home to thy heart , and wilt not suffer gods spirit to meete thee in the ministerie , and canst not indure the power of the word to wound either thy soule or thy sinne , but it hath been in vaine to thee ; a certaine signe of a man as yet out of the state of grace , as it is rom. . . such as regarded not to know god , he gaue them vp to the lusts of their hearts . secondly , know that an accusing conscience for sinne is better then a dead conscience ; a sleepie , benummed , or seared conscience , is the most grieuous plague that god can strike a man withall in this life ; his wrath followes drowsie consciences , to giue them vp to a spirit of slumber , and at length to a reprobate sense . psal. . . my people would not heare my voice , israel would none of me ; so i gaue them vp to the hardnesse of their hearts , and they walked in their owne counsels . thirdly , let vs bee mooued to make search into our miserie , considering , first , that if we shead not teares on earth , god can neuer wipe them away in heauen : and if we do here shead teares for sinne , god carries an handkerchiefe to wipe them all away ; such aprill showres bring the may-flowres of grace and comfort . secondly , that our soules in their swaruing from god , are like bones out of ioynt ; the longer they goe vnrespected , the more painefull they prooue . thirdly , for the health of the body , men will purge and sweat , and make shift to swallow , and get downe bitter pills and potions : so the vomit of the soule is the griefe of repentance , take it betime , and the danger is lesse . were the medicine of repentance grieuous to take , yet in regard of the euerlasting health , to which it restoreth vs , wee should like wise men , take the sweete with the sowre , and chuse this rather , then to feede on such sweete meates as please the palate , while they bee tasted , but cause at length vomits more bitter then death . fourthly , how highly doth god esteeme of a man or woman of a broken heart ? . king. . . good iosiahs heart melted , and god had a care to take him to himselfe from the euill to come . isa. . . i walke with him that is of a contrite spirit , to reuiue the spirit of the humble , and giue life to the contrite heart . now followes the ground of dauids confession , which is first in order . i said , or thought . ] that is , i purposed , i resolued . dauid had been in a long conflict in himselfe what to doe , he could neither part with his sin , nor yet hold it : in a woe case hee found himselfe , and as a man whose bones were broken , yet loth hee was to goe to the surgeon ; faine hee would haue hid his sore , but the paine would not suffer him . long hee reasoned with himselfe how hee might carry away his sinne most quietly , but found no peace in hiding it , but still his terrors were increased ; and then he grew at last to the best resolution , that neither feares nor terrors , nor sorrowes should any longer , as an hedge shut vp his way to confession ; he will no longer be tossed betweene feare and hope , doubts and desires , deliberations and resolutions ; but now ( i said ) that is , i thought in my heart , i spake with my mouth , and presently i resolued and acted , that i would present my self before god in humble confession of my sinne . the same phrase we haue , luke . . when the lost sonne had lost himselfe in straying and wandring from home , and had spent his money and strength on harlots , and was now a fitter cōpanion for swine then any thing else ; & when he who had wallowed in the mire of his sin , and fed himself with the swil of iniquity , was now rightly sorted for his bed and boord with swine , cast out of mens company , and none pitying him to giue him so much as huskes to eate . now he begins to consider what a wofull estate he was in , he thinkes of his fathers house : but with what face can he behold the face of his father ? he considers of the seruants in his fathers house , but he is not worthy of a place among them : these and such thoughts would haue kept him from his father , but , necessitie so vrging , and famine sore pinching him , vpon consideration he came to the like resolution , i said i will goe to my father , that is , i resolued to goe , and so he went ; so dauid said he would confesse , and confessed . hence we may see in the first place , that sound consideration brings forth sound resolutions . deut. . . oh that men were wise , that they vnderstood this , that they would consider their latter ende . psal. . . i considered my waies , and turned my feete vnto thy testimonies : and psal. . . to still gods enemies , he bids them examine themselues , and be still . and the reason hereof is good : for first , consideration is an applying of the vnderstanding and the mind , to the things that are offered , and makes the minde intent vpon them ; it is a candle held to the minde , to giue it light in the thing to be done , and in the manner of doing it . secondly , it informeth the iudgement , the chiefe office whereof , is to trie and compare things together ; which hath euer been the circumspection of the wise , as dauid compares his present estate with the former . it is the definition of a mad man to bee without iudgement , to follow his fancie , and to be led by appearances without triall : so the prodigall sonne , when he began to consider , is said , to come to himselfe , luk. . . till which time he was as a mad man out of , or , besides himselfe : therefore elthu counselleth his friends , iob . . thus , let vs seeke iudgement amongst vs , and know among our selues what is good ; that is , let vs trie iobs speech how true and iust it is . thirdly , sound consideration inclines and determines the will according to the light of the mind , and the sound informing of the iudgement , and accordingly perfecteth the action . he were a mad man , that knowing he hath apiece of poyson in his hand , would incline his will to eate it . now when consideration hath soundly enlightned a mans minde , informed his iudgement according to that light , and determined his will according to that iudgement , it must needs bring forth sound resolutions , purposes and actions . againe , see the truth of this doctrine in sundrie instances : first , a man that is to goe a small iourney , will consider , whether he be in his right way , what time hee hath to go through in , what places are most dangerous , how neere he is to his iourneyes ende , what is the vse of his iourney , and accordingly hee resolues for his furniture and expedition : so , if a man consider of his iourney to heauen , of the difficultie of the way , the danger by theeues or robbers , of the shortnesse of his time , how neere his waies end is , &c. he would speedily resolue of repentance , and amendment of life , which without this consideration is not onely deferred , but also vtterly neglected . secondly , a man that considers of the haruest , of the returne and profit of his husbandrie , will also consider of the seed-time , and of the sowing of his ground , he wil not spare his seede , as distrusting the haruest , or fearing to lose it . so , whereas many are bad husbands , because they neuer consider of the haruest , others expecting an happy haruest in the kingdome of heauen , sow to the spirit , consider this their seede-time , and , while they haue time , will sow their seede , cast it liberally on the ground or waters , distribute to the necessities of the saints , and after many daies they finde it with increase an hundreth thousand fold . thirdly , wise men thinke theeues and fellons to bee mad men , that seeing euery assises so many hanged for theft , yet will steale and rob , and this is , because they consider not the ende : but hee that considers the vnauoidable danger of the law , the seueritie of it , the eye of the iudge vpon him , the irreuocable sentence of death , and the shamefull execution of it , resolues to depart out of the way of such danger . so , what makes the wicked to be accounted mad men in wise mens eyes , but their foole-hardy rushing into a thousand rebellions and treasons against god ? they know , that one sinne is able to damne them , had they ten thousand soules and bodies , and yet they rush into thousands of sinnes ; it being with them as it is with him , that knowes one or two graines of poison will kill him , and yet eates a pound of it , because he considers not the ende . whereas , if men did consider the danger of sinne , the curse of the law , the torment of conscience here , and of hell hereafter , durst they so aduenture vpon sinne ? but i speake of a sound consideration : for it is true , that most men in grosse beleeue an heauen , an hell , a iudgement , an account , and a punishment : but not , not digesting it with due meditation and application to their owne soules , it doth them no more good , then phisicke put into a mans pocket can helpe him to his health ; all this knowledge is lockt vp in the braine and brest , and is as insensible , as fire in a flint-stone , if it bee not beaten out by sound consideration . all this serues to stirre vs vp to consider of our waies , and of our estates , and of the actions that wee doe : for these respects : first , inasmuch as without it , no state of life can bee rightly ordered : the mariner , if hee consider not his compasse continually , and his course by it , runnes into remedilesse dangers ; and so it with vs in our voyage to our hauen of heauen . the marchant , if he consider not his affaires by his count-booke of gaines or losses , his debts and wares , will soone proue banquerupt ; so we in our spirituall traffique , without sound consideration , shall soone be blowne vp . if eue had considered of the serpents words , had she , and had we by her been such losers ? had adam considered of eues gift , had hee been so deceiued ? if abraham had considered the counsell of sarah , would hee haue taken agar into his bosome ? what doth all this proue , but that , if we were as rich as adam in innocencie , yet wants of considering our estate would lay vs to spoile ? secondly , it is a prerogatiue that man hath aboue all creatures , to haue a facultie of examining his actions by consideration , and yet how little doth man respect this priuiledge , without which hee were to be sorted with beasts or mad men ? especially , in sound consideration for the good of his soule : the beast liues by things present , man should consider the end before he beginne . thirdly , without consideration no action can bee done well , or succeed happily , no spirituall action ; because it is not in faith , if it be done without consideration : as for example , first , we can neuer heare the word well ; if first , before-hand we consider not whom we come to heare , and to what ende , namely , to further our saluation : without this we come but as to a play . secondly , in hearing , if wee consider not our selues to bee in gods presence . thirdly , after hearing , if wee consider not of what wee haue heard , and that god will iudge vs by it . secondly , in prayer we are commanded , first to consider , and then to pray , as eccles. . . be not rash with thy mouth , and let not thine heart be hastie to vtter any thing before god : for this consideration must offer both matter of prayer , and also stirre vp affection and desire , else it will be but a dead and cold prayer . thirdly , in the sacraments , we must first examine and consider our selues , of the couenant , of the seales of it , of our faith , worthinesse and repentance ; and afterward we must consider the fruite of it , else all is but hypocrisie and vnsound . by all which we see , that it is onely sound consideration that brings foorth sound worshipping of god. fourthly , sound consideration preuents much sinne , and much punishment , and drawes a man out of sinne and iudgement : first , it preuents sinne : for if a man did seriously consider of sinne , what paine , and losse , and shame , and sorrow comes by it , he would not meddle with it , being so heauie , so dangerous . there is a historie of a vertuous woman , that being sollicited to folly by a younker , called for a pan of hot coales , and desired him to put his hand vpon them but one houre ; he refusing that , she replied , how much lesse will you bee able to indure hell-fire for euermore ? and so he desisted . secondly , it preuents punishment , or the iudgements of god : the niniuites considered of the threatning of ionah , and so preuented the threatned destruction . thirdly , it drawes out of sinne , as hos. , , . the church of the iewes seeing her selfe so crossed and hedged in with afflictions , that shee could not follow her idols , then shee considers her present miserie , and the small hope and helpe from them ; then she saith ( that is , resolueth ) to goe and returne to her first husband : for it was then better with her then now . fourthly , it drawes out of iudgement : ier. . . they haue laid it waste , and being waste , it mourneth vnto me : the whole land lieth waste , because no man setteth his minde on it : that is , considereth deeply of the cause of its desolation in his heart . fifthly , we haue so much the more neede to be stirred vp to consider of our waies , because there is no vice that doth appeare , or dares to appeare in his proper colour , but apparelled and masked in the likenesse of some vertue : as no counterfeit coine is offered to a man in the copper-colour of it , but washed ouer with siluer or gold . now if we consider not of things offered vs , we shal easily be deceiued , yea , surprized of enemies vnder the colour of friendship . thus seeing the necessitie of sound consideration , to set vs yet more forward in so needefull and so neglected a dutie , obserue these directions : first , let vs labour to see the dulnesse of our nature , to crosse it , and stirre it vp , and thinke the dutie so much the more necessarie and excellent , as our natures oppose , or are heauie vnto it . what ? shall a man consider of his houses , rents , fields or garments ? and take no time to repaire himselfe , and hurts sustained by inconsideratenesse ? secondly , set some time apart to consider of thy estate more seriously . ioshua and dauid had as many distractions , and more weightie affaires to intend then we haue , and yet they meditated in the law of the lord night and day : a shame for many christians that take care how to passe their time , neuer passing any in consideration of their estate ; this were a good pastime indeede . thirdly , make choise of good matter for sound consideration : as first , consider of god : first , of his presence ; this kept ioseph from sinne . secondly of his mercy , to feare him . thirdly , of his loue , to loue him againe . fourthly , of his workes : first , of creation ; delight more in a spirituall , then in a naturall vse of them . secondly , of gouernment ; for there is no day or time that passeth , but we may make speciall vse of gods works , either on our selues or others . secondly , consider of thy estate with god , whether a change be wrought in thee , being the child of wrath by nature , what markes thou hast vpon thee to distinguish thee from them who are not the lords , whether thou beest in the state of grace , how thou growest in it , or whether , and how farre thou art gone backward , what assurance of remission of sinne , and what strength against sinne thou hast , whether thou liest foiled of any corruption , whether thou resoluest of amendment of life , how thou hast kept or broken thy vowes with god , what vse of gods mercies or corrections thou hast made , whether it haue not been better with thee then now , and whether thou mayest not be in farre better estate , were it not for thy owne default . thirdly , consider of thine actions ; for the matter , whether allowed by the word ; for the manner , whether done in faith and obedience ; for the end , whether thou aimest at wealth , pleasure , or preferment in the world , rather then at gods glory , and to be rich in god : for god aimes at his glorie in all things , and so must wee . fourthly , consider of thy calling , first , generall as thou art a christian , whether before thy profession , thou cast the costs as a wise builder and captaine , luk. . whether thou hast the power of godlinesse , and art not content with the meere forme of it , whether thou adornest thy profession , or disgracest it by inconsideratenes . secondly , speciall , in which thou spendest most of thy time , whether thou seruest god in seruing man , whether thou art faith and iust , or vniust and vnfaithfull in these lesse things , whether thou sanctifiest it by prayer , whether thou dependest vpon god for daily successe and blessing , or leanest to thine owne labour , whether thy ende be to enrich thy selfe , or to make it as a meanes to please god , and passe thee through the world . fifthly , consider thy latter end , and therein , first , the recompense of reward : so did the patriarkes , heb. . , and so moderated their hearts in doing their duties , and in suffering afflictions . secondly , consider of the account that is to be made of euery idle word and thought , much more of euerie wicked , swearing , reuenging word and thought . thirdly , consider of the day of death , the vncertainty of life , the leauing of that wealth , for which thou strainest thy conscience , and the neede of much comfort in such an vncomfortable houre , how that peace of conscience at that time will prooue the best wealth . fourthly , consider of the day of iudgement , when all things shall bee naked , and euery man shall receiue according to that which he hath done in the flesh , bee it good or euill . these and the like considerations will bring foorth sound resolutions of bettering a mans estate , if any thing in the world will. a second point of doctrine arising out of dauids resolution , is this : where gods spirit hath taken place , it preuailes at length against all the corruptions of the flesh . dauid was a long time hindred from going to god : first , by the greatnesse of his sinne . secondly , by the strength of corruption , against which hee was not fully resolued . thirdly , by the vnworthinesse of his person . fourthly , by the greatnesse of gods anger and reuenging hand . and fifthly , by the sentence and curse of the law. yet on the other side , by the secret worke of the spirit in his heart , vnto all these was opposed : first , the greatnesse of gods mercy . secondly , the merit of christs sacrifice . thirdly , the promise of the gospell . fourthly , the nature of faith , which beleeueth aboue and against sense . these being committed together , after a doubtfull combat , faith foiles infidelitie , hope despaire , the gospell the law , the promise the threatning , and life kills death , that now he saith , resolueth , and professeth hee will come and confesse his sinne . this truth also we see in the church , cant. . . &c. christ calls her to open vnto him , and tells her of the drops of the night , and labour hee had taken to come vnto her : oh , but shee had put off her coats , washed her feete , and was loth to stirre and disease her selfe , till christ went away in displeasure ; yet putting in his hand by the hole of the doore , and secretly affecting her heart , her heart was affectioned to him , then she arose and sought and found him . so in peter , how was he ouermastered by his flesh ? a man would haue thought him vtterly lost , when he denied and forswore his master , and cursed himselfe : but christ looked backe vpon him , and the spirit began to shew himselfe as before , and got the masterie . and all this stands vpon very good reasons : for first , the spirit in christians by regeneration is more excellent then by creation , both in respect of the beginning , and of the ende and continuance : the former wee haue from the first adam , meere man , the latter from the second adam , god and man : by the former , adam had power to continue if he would , but had not the act of continuance : but by the latter , adam had , and we also haue both the will and deede of continuance . so . ioh. . . they that are borne of god , sinne not ; that is , finally , or to death , because the seede of god is in them . secondly , the spirit of grace may by corruption bee hid a long while , as the sunne vnder a cloud , but it shall breake out againe , because of those many promises which god hath made to the godly : as first ; mat. . faith , if it be but as a graine of mustard-seede , shall rise to a great tree to shelter the soule vnder . secondly , that if there be any fruite of grace , though it be neuer so weake , yet he wil not quench the smoking flaxe , nor breake a bruised reede , isa. . . but cherish it as he did the young man , mark. . . and dresse it to be more fruitfull , iohn . . thirdly , that the gates of hell shall not preuaile against it , matth. . fourthly , that the godly in their declinings to the right hand , or to the left , shall at length heare an inward voice of the spirit , saying , this is the way , walke in it , isai. . . thirdly , the spirit of grace ( i meane not of restraint , but of renouation ) is a seede of all vertue , because it is in stead of originall sinne , which is a spawne or seede of all sinne : now as life is in the seede , which seemes to be a dead thing ; so is the spirit aliue and quickening , when it seemes farre otherwise : hence it is called the spirit of life , which as it raised christ from a naturall death , so it doth raise his members at first from the death of sinne to the life of grace , and much more from the sicknesse of sinne to the soundnesse of grace . fourthly , the many titles , which the spirit hath pleased to make himselfe knowne by , clearely confirme the truth propounded , especially these foure . the holy ghost in the scriptures is called first , the spirit of strength , to strengthen and confirme the elect , be they neuer so weake , and to foile their corruptions , be they neuer so strong . . iohn . . stronger is he that is in you , then he that is in the world . secondly , the spirit of libertie , to loose the captiues , that if a man be neuer so miserable a slaue and in bonds , where this spirit comes , he will loose the fetters of corruption , that grace shall haue the vpper hand , and the spirit shall master the flesh . . cor. . . where the spirit of christ is , there is libertie . thirdly , he is the spirit of comfort : when the comforter shall come , &c. to shew , that when life is ready to be gone for want of comfort , then hee comes with new life and comfort . fourthly , he is called the spirit of supplication , which makes vs able to pray , euen when we are at the worst and weakest ; nay , himselfe makes requests for vs , rom. . . so that if our prayers bee so weake as they can yeeld little comfort or helpe , yet his requests are preuailing enough . first then , this serues to confute such as hold , that grace can be quite shaken out of the heart , as though the lust of the spirit did not continue as long as the lust of the flesh , gal. . . as though the grace of regeneration had no priuiledge aboue the grace of creation , as though god had made no promise vnto it for perseuerance , as though the spirit of god were a dead or dying spirit , a spirit of weakenesse , a spirit of bondage , a comfortlesse spirit , without all motion and desire in the heart . secondly , this comforts gods elect , who haue euer had the gift of the spirit : though thou art toyled with corruption , and feelest the spirit gone , yet be of good comfort , he wil come againe , and not absent himself for euer . many are the heart-sorrowes , which many that are deare to god , are broken withall , both in respect of euil and of good . for the former : the euill they would not , that doe they ; they are vexed with wicked thoughts , desires , motions , and actions ; and vow to leaue sinne , to serue god better then they haue done , to forsake euill company , and to follow the meanes of grace and amendment : men say they will obey , euen in comming to the word , and in hearing it they say , they will learne and practise : but their sayings , vowes , and promises come to nothing . if good meanings and purposes would serue the turne , they were well : but you see nothing done , the motion is no sooner kindled then quenched ; they are monstrous persons , all mouths , and tongues and voyces , without hands and feete . the conuert sonne said , hee would goe to his father , and went ; the dutifull sonne is he , who saith , he will goe into the vineyard , and goeth : but the sluggard feareth many lions : oh there is a beare in the way , and so many strawes are so many hedges of thornes to hinder him in any good resolution . let the sound christian learne better things of dauid , and feed his godly motions , first , by the word : secondly , by prayer : thirdly , by heauenly meditation . now followes the third point in the confession , namely , the matter of it , and that is set downe in three seuerall words , my sinnes , mine iniquities , and wickednesse ] ( or , rebellion : for the holy ghost vseth a most forceable word to set out the vilenesse of this sinne , the iniquitie of my sinne : ) dauid would confesse all kindes of sinne , all manner of sinne ; whence wee may learne , that serious confession of sinne reacheth vnto all sinne , knowne & vnknowne , and sets it before it selfe in a most odious manner . so the prophet here in three phrases all tending to one thing , ioyned together , noteth the seriousnesse of his confession , and that hee confessed in earnest : besides , by the nature of the words in hebrew , he riseth in the degrees of sinne , till hee come to peshagin , which are the highest sinnes that gods child in incident vnto ; rebellions , treasons , or disloyaltie . and further , from one sinne hee goes to all ; hee would faine haue hid one sweet sinne , but hee saw such mischiefe in that , that hee resolues now to discouer all for the sake of that one , and , if the way to get out of one bee to confesse it , the next way ( hee thinkes ) to get out of all , is to confesse all . the same course hee takes in the . psalme , wherein , being touched in conscience for his adultery , and murder ; hee goes further and beginnes at his originall sinne , saying , i was warmed in sinne , and borne in iniquitie : and in the same psalme hee sets his sinne before him in the scarlet colour of it , deliuer mee from bloods : why ? hee shed but the blood of vriah ; yea , but hee cals to minde the blood of many that attended that worthy captaine , who all by his occasion fell with him : at least the plurall number sheweth the bloudinesse & heinousnesse of that sinne , as gen. . . the lord said to cain , the voice of thy brothers bloods is come vp before mee ; that is , for cain to kill his brother , was as odious as to haue slain a number of other men ; and the lord would put him in minde of the many streames of blood , that ran this way & that way from his godly brother abel : and as the lord there speakes in the plural number , to aggrauate the odiousnesse of his sinne , so doth the holy prophet in the same forme of speech vtter his sinne , to make it as odious to himselfe as might be . the like example we haue , daniel . . where the holy man maketh a sound confession in the name of the whole church then in captiuitie , & in it amplifieth the sinnes of the people , and riseth by sundry stayes and degrees to make them out of measure sinnefull ; thus , first , wee haue sinned : ] there is errour and departing from the right way . secondly , wee haue done iniquitie : ] there is a crooked course , and peruerse walking vndertaken . thirdly , and done wickedly : ] here malice is ioyned to weakenesse , an indeuour in the birth of sinne , and an artificiall working of it out . fourthly , we haue rebelled : ] here is obstinacy and warre against god , as rebels take vp armes to shake off the yoke of lawfull gouernement . fiftly , by departing from thy precepts : ] here is obstinate malice against the law written and cleere light , here is a willing sin , they wilfully cast themselues headlong , though they see the danger . sixtly , wee heard not thy seruants the prophets : ] a grieuous sinne against the law explained and applyed by gods seruants , who came in his name , that is : first , by the authoritie and word of god : secondly , they were most faithfull , and applyed themselues not to the common people onely , but also to kings , princes , fathers , and people , that is , to all sorts and orders of men without respect of persons : and all this in the plurall number , all we are guiltie , none excepted : thus in so many words hee heapes vp the number and greatnesse of their sinnes . so in ezra . . oh my god , i am confounded and ashamed to lift vp mine eyes to thee : for our iniquitie is growne vp ouer our heads , and our trespasse is gone vp to heauen ; from the dayes of our fathers we haue beene in a great trespasse vnto this day . oh , but know to thy comfort : first , that it was so with paul after he was regenerate : secondly , consider of these three things . first , whether thou hate & detest these euils in thy selfe : secondly , whether thou resist them , & suffer them not to be in quiet : thirdly , whether being ouertaken with them , thou renuest thy repentance . finde these things in thee , and thou mayest iustly say with pavl , it is not i , but the euill that is in mee . for the latter : the good which they would doe , they cannot doe , their hands are as fast bound as if the spirit of libertie were quite gone : but be not dismaied : first , canst thou also not doe the euill that thou wouldest ? secondly , doest thou finde the will present with thee ? if this be so , here is a motion not of the flesh , but of the spirit , let not frailety of the flesh discourage thee . yea , but if i may know , that euer i had the spirit , then i hope hee will come againe : therefore , how shall i know , that euer i had the spirit preuailing in mee ? know it by these workes of the spirit : first , one work of the spirit is to cast down high things that are exalted against god , and to bring into captiuitie euery thought to the obedience of christ , . cor. . . hast thou then subiected thy reason , affections , and delights vnto grace ? hast thou denyed thy selfe , that whatsoeuer the spirit in the word suggesteth , it is thy whole heart to vndertake it ? then assure thy selfe , the spirit hath beene in thy heart ; and will come againe : secondly , this is the new couenant , and another condition , that where the spirit is giuen , he writeth the law in our hearts , ier. . . he brings in a new light , new inclinations , new affections , the man is a new man , and his life a new life . diddest thou then euer finde a change in thy selfe , that thou wouldest not for a world bee the same man thou vvast and hold the same courses ? findest thou that thy ignorance pleaseth thee not , and thy will conformeth it selfe to gods will ? then feare not , for the spirit hath beene with thee : thirdly , the spirit is a spirit of supplication , zach. . . hast thou then had a care and true desire of reconciliation ? a true sorrow , that euer thou offendedst so good a god ? a purpose of heart to cleaue vnto him , and to keepe his fauour which thou iudgest better then life it selfe ? oh cheere vp thy selfe in this , this fruit growes not out of thy flesh , but from the spirit : fourthly , walke in the spirit , and ye shall not fulfill the lusts of the flesh , gal. . . examine thy selfe by this , hath the flesh and the corruptions of it any dominion ouer thee as a voluntarie vassal ? art thou a willing slaue to it ? doest thou accomplish and fulfill the lusts of it ? if these things bee so , thou neuer as yet hast had the spirit . alas ! i haue some strife , but i am too too often foyled . well , thy case is good enough : only hold on to striue and to striue faithfully , this struggling is a signe of some life . secondly , know that the whole brood of corruptions cannot be subdued on the sudden , but as the israelites wasted the canaanites by little and little : so the holy ghost destroyes by little and little , rootes out and foyles these cursed enemies of our soules , but not all at once , lest wee should want exercise , and so grow idle and secure . thirdly , vse the meanes to get not onely the presence , but also the preuailing of the spirit . oh that i knew what meanes to vse ! what are they ? if thou wouldst haue the preuailing of the spirit , take these courses : first , bee humble in thine owne eyes , empty thy selfe of pride and vaine conceits ; the promise is , that god giueth grace to the humble , nay , he dwels with the humble and broken heart , isay . . that is , abides and continues with it . secondly , be diligent in the ministerie of the word of reconciliation , which the apostle cals the ministerie of the spirit ; for it is as fuell to feede and strengthen the spirit , yea as bellowes to blow vp the graces , which else lye idle . . tim. . . stirre vp the gift of god , that is in thee . . thes. . . quench not the spirit ; despise not prophesying : marke the neerenesse of spirit and prophesie . thirdly , obserue the motions of gods spirit , & feede them , and from motions proceede to resolutions and practices : not the worst man but hath some good motitions , as balaam ; and saul acknowledged that dauid was more righteous then he : but imitate thou good dauid here ; hee followes the motion that hee had , hee said he would confesse , and confessed ; so the prodigall son had a good motion , he remembred his estate he had been in , and his fathers house , but ( said he ) i starue here ; then hee resolues to goe to his father , and went. goe and do thou likewise , this is to adde thy strength to the spirit ; and thus a conuert is not meerely passiue in working out his saluation , but actiue , once being acted . fourthly , pray earnestly for the spirit : for he is powred on thirstie grounds , as isay . . i will powre water vpon him that is thirsty , and floods vpon the dry ground : and luk. . . if yee being euill , know how to giue good gifts vnto your children , how much more shall your heauenly father giue the holy spirit to them that aske him ? i acknowledged my sinne , neither hid i mine iniquitie . ] here is dauids confession it selfe ; he did not resolue , & suffer his resolution to dye , but he said he would confesse , and confessed : but many are of another spirit , they resolue , professe , promise , . tim. . . paul saith of himselfe , i was a blasphemer , a persecuter , an oppresser , but i was receiued to mercie : here were three heinous degrees of sinne ; the sight of which made him confesse himselfe the chiefe of all sinners , verse . and made him admire and magnifie the mercie of god , who vouchsafed so aboundant grace to such a desperate wretch as hee vvas : and of this kinde are the confessions of all the godly . the reasons of this point are very good : first , a reason hereof is drawne from the nature of grace , which first , worketh alike against all sinne : and he that hath grace to confesse one sinne aright , by the same grace confesseth all ; he that truely hateth one sinne , truely hateth all ; if a man truely feele the weight of one , it makes him grone vnder the burthen of all much more . for all sinnes are of the same nature , so as repentance cannot be sound , if any one sinne be laid hold on ; which made our prophet , being humbled for one , to repent of all . thus also doe the israelites in their conuersion , . sam. . . pray for thy seruants ( said they to samuel ) that we dye not : for wee haue sinned in asking vs a king , besides all our other sinnes . secondly , the grace of sound conuersion suffereth not starting holes and hollownesse in the soule , but worketh it to sinceritie : now the sincere heart deales truely betweene god and it selfe ; it knowes that god loues trueth in the inward parts , therefore it will confesse fully and frankely vvithout hiding or lessening any sinne . againe , it knowes that god loues a free-will offering , and therefore it will offer a free and heartie confession , and there can bee no better signe of sinceritie then this . thirdly , sound grace is an open enemie , and at warre with all sinne , especially the sinne which is next it , and will not spare to disgrace it by all meanes ; it vvill shew true hatred against it , that if confession will discouer the loathsomenesse of sinne , it will not bee nice in it , but bring it into discredit with it selfe . and where grace is more abundant , there is more abundant sense of sin , and this sense brings abundance of words like so many swords and weapons against it , euery one expressing greater hatred of it then other as dauids words here . secondly , another reason hereof is drawne from the nature of sinne , which , first , is a debt as we haue heard ; a debt which is impossible that euer we should bee able to pay ; this debt stands vpon our heads in gods debt-booke : now it vvill not stand with an honest disposition to deny or seeke to out-face or lessen a due debt to any man , and much lesse will it stand with a godly disposition to deny or conceale our debts to god , with whom wee cannot play false if we would . and therefore it is as little as a man of a broken heart can doe , to goe to the creditor , and in humilitie confesse the debt , and craue pardon and forgiuenes : so christ our lord hath taught vs to pray , forgiue vs our debts , which implyes confession . and dauid prayes the lord to blot out all his sins ; wherein hee secretly confesseth , that hee hath a large score in gods booke , which he is vtterly vnable euer to satisfie . secondly , sinne is a loathsome filthinesse and vn cleannesse , and a good heart is ashamed of euery nakednesse of the soule , which it sees gods eye to bee vpon : and , because it knowes that the next way to couer this nakednesse , is to vncouer it ( as the whole experience of dauid in this psalme teacheth , ) it labours by confession to couer all , whereof it is or may be ashamed : and indeede all true confession must proceede from the shame and confusion of face for sinne . thirdly , sinne is a gash or wound in the soule : and a man hauing many wounds or diseases , seekes the cure of them all , howsoeuer of the greatest first and soonest , yet he neglecteth none , because the least of them is dangerous and painefull : so it is in sinne , the confession of which is as the laying open of a sore , that the plaister may bee fitly laid on : a man that would haue all cured , will not hide any , but vncouer euen the least . thirdly , god will haue his children in some measure like himselfe herein and resemble his owne image , that , as hee esteemes of sinne , not as a light or small thing , but the most vile and odious thing in all the world , and so hee euer speakes of it and carries himselfe to it : so shall his children in their measure : and for this purpose first , he vsually putteth forth his worke of iustice , and layeth an heauy hand on the soule ( as on dauid here ) & , when the eye of the soule beholdeth the lord frowning vpon it without , and the conscience within accusing , then shall nothing be small , little sinnes shal be counted great enough : that which satan did extenuate , to make it as small as a graine , and as light as a feather , shall now swel thicker then the mountaines , and seeme heauier then al the sands of the sea. secondly , the lord will haue his children to know the price and worth of mercie , before he bestow it vpon them ; hee will make them hunger and thirst after it aboue all desires , hee will haue them to see their sinnes in as hatefull and ougly a visage as may be : for the more the sight of sinne is , the more earnest is the desire of mercie . thirdly , god will teach his children , in the serious acknowledging of their sinne , so much the more to glorifie himselfe : for , the more wee confesse our owne basenesse and vilenesse by sinne , the more wee magnifie the power and goodnesse of god in pardoning the same . first then , this serues to confute the wicked doctrine of the church of rome , taught and defended at this day , concerning merits and supererrogations , which most diametrally opposeth it selfe to all this doctrine of sound confession , whereas the parable , math. . . shewes that the master must forgiue all the debt , or els nothing but perpetuall prison is to be expected . secondly , this reprooues the confessions of mostmen , which are in grosse and in generall : they are sinners as other men bee , without any touch or feeling of particular sinnes ; which , though it be taken for a sufficient confession , yet indeede is such as the vilest atheist may performe ; nay i say , a reprobate and cast-away , that shall neuer be saued , shall doe this and more , as wee may see in the examples of cain , pharaoh , and iudas , who came to particulars in their confessions , and so goe farre beyond these men . nay , numbers of these , that poste off their sinnes in the lumpe , with such slubberd confessions , cannot tell wherein they haue particularly offended . yea if they were examined , they would make you beleeue they had kept all the commandements of god. if thy body vvere sicke to death , and the phisician came , it would not content thee to tell him thou art sicke , and no more ; but thou wouldst shew him thy particular griefe and disease , with the speciall manner and circumstances of it : and this must thou doe also by all possible meanes , before thou carrie away the cure of thy sin , and be restored to spirituall soundnesse . thirdly , contrarie to this sound confession , are many other vile practices of men , who are in loue with their sinnes : first , such there bee in the world , that hood-winke themselues , and would rather lose both their eyes , then with either of them see the foulenesse of their sinnes ; they wil smother the checkes , and stifle the voice of their own consciences ; they follow their sports , their pastimes , their merry company , and take any course to thrust away the remembrance of their sinne by any meanes possible ; but alas ! they returne againe , because the guilt remaines : how should a man repent of that sinne , which hee will not see , lest he should sorrow ? small is the ease and comfort that a poore fellon gets against the sentence of execution , by shutting his eares lest he should heare it ; he were madde , if he should thinke to scape hanging by so doing ; his onely way were to humble himselfe and begge pardon . secondly , others there bee , that can sport themselues with their sinnes , and boast of them ; and this is as if a thiefe should boast of his robberies : here is a confession of them , but such as is the committing of the same ouer againe ; for there wants nothing but the same opportunitie againe , seeing there is the same affection . thirdly , others can iustifie and defend , yea patronize and plead for their owne sinnes , and others , by writing , preaching , example , and countenance : what saith one ? i am not alone , i haue company , i loue not to be singular , i do but as others doe ; it is the fashion to sweare , at least by faith and troth , and not to doe it , were to be out of fashion ; i hope , if i neuer do worse to doe well enough , i hope god is not so straite-laced as you bee . and some are not ashamed ( if they be put in minde of themselues , and bee rebuked for their swearing , drunkennesse , or pride ) to say , what neede you care ? you shall not answere for my sinnes , you haue enough of your owne to care for : all who must know , that their case is most fearefull : for first , an euill and a naughty heart it is , that can cloake and excuse sinne , and farre from true humiliation , as may appeare in saul , who in stead of aggrauating his sinne , found out many excuses , the people did it , and , it is to offer sacrifice to the lord , . sam. . such is the power of corruption , which we sucked from our first parents : the serpent , saith one ; the woman , saith the other , gaue it me : as though they had reason so to doe . secondly , it is a most dangerous case to lessen a mans owne sinne : for it suffers him not to see his misery , hee takes himselfe to be in good case , and to stand in neede of no repentance . for such christ came not , math. . . they be whole men , and neede not the phisician : but i pray you , is not that the most dangerous sicknesse of all , when a man hath no feeling of his sicknesse ? thirdly , it is a signe , that such a man lyes vnder a seuere iudgement of god , seeing the onely way not to be iudged of the lord , is to iudge our selues , . cor. . . nay it is a thing to be obserued , that euen when the sentence is euen comming out against the wicked , then will they excuse their sinnes : math. . . lord , when saw wee thee hungry , or thirsty , or in prison , or naked , and ministred not to thee ? and presently these shall goe into euerlasting paine . fourthly , how vnlike are these men vnto god , who sets out sinne in a most odious sort ? how vnconformable to gods law , that sets an eternall curse vpon the head of the least sinne ? how farre from the disposition of the godly , who thinke nothing so vile and hatefull as sinne ? and how seruiceable to satan , whose trade is to aduance sinne and colour it ? fourthly , this teacheth vs to reuerence that ministrie , which would set our sinnes distinctly before vs , which helpes vs to sound confession and remission : a necessary doctrine ; because , as men naturally loue nothing better then their sinnes , so they can abide nothing lesse then the discouerie of them : hence ahab hates micaiah , for hee neuer prophecyeth good ; that is , he dealt plainely without flatterie ; hence the world hated christ , because hee testified of it that her workes were euill . so , many now a dayes are discontented , the preacher is too peremptorie , some say too sawcy and busie , and takes too much vpon him , what neede he speake of such and such things ? certainely hee receiues information , and opens it in the pulpit ; he is euer in the law , and bindes me too hard ; i would thinke his feete beautifull , if hee would bring tidings of peace . but here is a man loth to know himselfe and his sinnes , and farre from holy dauids minde , who saith , let the righteous smite me , for that is a precious oyle , psal. . . he desires as in zach. . . that all the world might be still and at rest , and neuer a trumpet , or voice like a trumpet to waken it , to shew the people their transgressions , and the house of iaacob their sinnes . these men say to the ministers , as the sodomites did to lot , shall hee iudge and rule ? gen. . . and as corah and his complices said to moses and aaron , yee take too much vpon you , numb . . . therefore come , let vs breake their bonds in sunder , and cast away their cords from vs , psal. . . but know whosoeuer thou art , that thou must looke for no peace by vs , till thou warrest with thy sinnes : shall wee preach mercie to thee , that feelest no neede of mercie ? shall we cast a pearle to a swine ? thou that art of the frozen generation , that needest a boanerges , a sonne of thunder , why expectest thou a bar-ionah ? vnto the horse belongs a whip , and to the asse a bridle , and a rod to a fooles back , prou . . . wert thou an humble soule , and hungry after christ , then our word would be as good newes out of a farre countrey , prou. . . but till thy wound be lanced , and the core thrust out , wise surgeons will neuer powre in oyle ; doe thou let the plough of the law breake vp thy fallow ground , and then blame vs if wee bring not the seede of the gospell . now followes the fourth point in dauids confession , the manner of it . first , in respect of god : secondly , of himselfe . for the first : first , hee will confesse before the lord , and make his sinne knowne to him : secondly , he will not hide it ; the one amplifying the other , as it is also in these phrases . thou shalt dye , and not liue , iohn confessed and denyed not ; so here , i made knowne , and hid not ; the doubling of the phrase shewes , that hee doubled not , but did that he did to the purpose . in that dauid saith , hee will confesse vnto the lord : note , that all true confession of sinne must be made vnto god. so psal. . . against thee , against thee onely haue i sinned . and what is the reason hereof ? first , because it is god , that is most offended with sinne , his law is transgressed , his displeasure incurred , and his reuenge prouoked ; and what reason haue i to confesse a debt to him , to whom i owe nothing ? god is the partie offended , therefore i must go to him alone . secondly , he onely can properly forgiue sinne : who is a god like vnto thee , that passest by the sinnes of thy people , saith the holy man ? the iewes that were blind in many things , yet could see well enough , that onely god could forgiue sinnes : and indeede who can remit a debt , but he to whom it is due ? therefore s. iohn saith , if we confesse our sinne , he is faithfull to forgiue vs , chap. . , . thirdly , confession is a part of prayer and diuine worship , whereof it is said , my glory i will giue to none other . isa. . . fourthly , this is manifest by the sence of such as truely confesse , who need many compassions ; but , great are thy tender mercies , o lord , psal. . . and hee is rich in mercy , ephes. . . all the mercie that can come from man or angell , is but a poore mercie , a little mercie , which can doe no good to the satisfying of the debt , or cancelling the bond . men and angels are but children , in whom are drops onely , but god is the father of mercies , in whom is the sea and seate of mercie . but how can a man make his sinnes knowne to god by confession , seeing he knowes them before ? first , it pleaseth god so to speake of himselfe , and to suffer vs to speake of him , as wee our selues are capable . thus he brings himselfe in , like an earthly iudge ; who , though he know the facts of the prisoners , yet seemes for the orderly course of iustice not to know them : as gen. . . come , let vs goe downe and see , if it be according to the cry of sodome : how can hee goe downe , who is euery where ? and how can hee but see , who is all an eye ? but thus hee speakes after the manner of men . so he saith to abraham , now i know thou louest me , who sparedst not thine onely sonne for mee . god knew abrahams loue to him before , but now abraham knoweth , that god knowes it . secondly , men are said to hide their sinne , when they seeke to extenuate or lessen , or conceale any necessarie circumstance of it : or seeke colours and shifts , that it should not bee presented naked and bare as it is , in the lords sight : and then it is said to bee hid from god , not that it is so indeede , ( for it is so much the more manifest to god : ) but because it is so in the corrupt iudgement of the sinner ; which folly soone tooke hold of adam after his fall , who thought himselfe well hid from god with trees , and his sinne with leaues . but seeing god knowes all so well , why must we confesse to him ? first , not to make god know any thing which hee knowes not , but hee will haue vs performe homage and duety to him , as an absolute lord , and soueraigne iudge . so ioshua said to achan ; my sonne , confesse , and giue glory to god , iosh. . . secondly , that our selues may take better knowledge of our sinnes , and humble our hearts in the sight and sense of them . thirdly , because this is a meanes , in which himselfe will be found mercifull , and which he hath appointed for vs to attaine ease and comfort by : wee must take dauids course here , if we would obtaine an happy discharge of sinne , as he did . but was not dauid farre ouerseene , to confesse onely to god ? why did hee not goe to the priest , and tell all his sinnes in his eare ? auricular confession of all a mans sinnes in the eare of a priest , as necessarie to saluation , was not knowne in dauids time : besides , he knew he had not sinned against the priest , and therefore he cared not for his forgiuenes ; it was not the law or bond of any priest that hee had broken , and therefore what had he to do to forgiue him ? doe you then condemne all confession of man to man ? doeth not s. iames say , chap. . . confesse one to another . we allow confession of sinnes to men : first , publike : secondly , priuate : in sundry cases . publike confession , thus first , for the setting vp of gods glory , with the shame of a mans selfe . thus did the holy pen-men of the scriptures , writing of themselues , proclaime their owne sinnes to all the world , that god might thereby bee glorified , and his church edified . and gods speciall prouidence hath detected in sundry persons those sinnes , which they haue kept close by them , and forced them by a free confession vnto men , to glorifie god , as may be seene in achans example . gehazi , not confessing his sinne vpon examination of his master , to whom god had detected him , was stricken with leprosie : ananias and saphyra with death : ionas by his confession to the mariners , glorified god ; and the fruit was , they feared god exceedingly . secondly , men must sometimes publikely confesse their sinne vnto men , for the good of the church ; as , when christians haue publikely offended the church of god , they are to giue publike satisfaction by open and free confession : for hereby first , the truth of their repentance is testified . secondly , gods mercy is publikely implored by the whole church , which is forceable . thirdly , a whole congregation is instructed , and warned to take heede of like sinnes . fourthly , the loue of gods people is notably confirmed againe to the party . vpon such a publike confession and humiliation , was the incestuous person receiued in againe , . cor. . . it is sufficient , that the same man was rebuked of many : and act. . . it is recorded of the beleeuers of ephesus , that being stricken with a great feare , they came and confessed their workes before the multitude . it is much to bee desired , that this publique confession , being an ordinance of iesus christ , were more practised in euery congregation , then it is , or is like to be : for if those that sinne openly , were rebuked openly , others would feare , . tim. . . secondly , we allow also priuate confession of man to man , in two cases : first , in priuate iniuries betweene man and man : for by our sinnes wee may also wrong men , as dauid did vriah ; and here it will be meete to come and confesse our fault to the party wronged , to testifie : first , our repentance : secondly , our sound reconciliation . this is intended by the speech of christ , luk. . . if thy brother trespasse against thee seuen times a day , and hee come and say , it repents mee , thou shalt for giue him . yea , god himselfe sends abimilech to abraham , whom he had vnwittingly wronged and offended , to reconcile himselfe to him , that hee might obtaine abrahams prayers : so likewise hee sent iobs friends , hauing wronged him , to iob , to confesse their fault , and get him to intreat of gods peace for them . secondly , in trouble of conscience , to finde peace , it is fit to vse the helpe of some speciall man , minister or other , and being a man of wisedome , gifts , and secresie , to confesse to him both the trouble of conscience , and the cause of the griefe : of this the apostle iames saith , confesse one to another , & pray one for another . now in this case , although the minister should bee the fittest man , as hauing a learned tongue and studied in the cases of conscience , to minister vnto a wearie soule a word of comfort inseason , and hath speciall promise to be heard , as being a minister of reconciliation betweene god and his people ; and it is not for nothing , that the lord vseth this reason to abimelech , goe to abraham , for hee is a prophet : yet that place shewes , that the troubled conscience is not to be tyed to one person , nor to a priest , but to bee performed also to priuate christians . hence wee may see , how farre all this differeth from popish auricular confession : for , first , we hold it not a matter of absolute necessitie , to confesse vnto men , as they doe ; but that there be cases , wherein it may be conuenient or necessarie . secondly , we vrge not confession of all sinnes , with all the circumstances to bee necessarie , yea , the very thoughts and intentions of the heart ; which is first , the rack and gibbet of consciences , and no easer . secondly , it is fit for such as would know all the secrets of states , kings , and kingdomes : all a kings reuenue cannot maintaine so many intelligencers , as make knowne so much to the pope , as this common leager of confession , in all states , and courts , and houses , yea , bosomes of men and women . thirdly , it is a fit meanes to know the disposition of all persons , by which they know where to haue fit agents for their villanies , fit patients for their lusts , resolute catholikes to stab kings , and blow vp parliament houses : but wee leaue it free , and to be onely of those sinnes , which most trouble the conscience , and hinder the peace of the soule . thirdly , we inioyne it not at set times , as once a yeere at easter , but onely when the fore-named occasions are offered . fourthly , we say it may be made , not to a priest onely or fryar , and their owne parish priest ; but , if the minister be a fit man , then to him ; and , if hee be not , then to some other minister , or in the defect of such a one , then to some ordinarie faithfull christian , to whom hee may discouer his trouble , with the cause of it . and if all this be so , that confession must be made to god : then consider before thou sinne , that thou must go backe to god againe , after thy departure from him by sinne : the prodigall goes from his father , but hee must come backe againe ; if there be a going from god , there must be a returning to him ; if thou hide thy sinne , thou must againe vncouer it . secondly , if sinne must be confessed vnto god , then doe it sincerely as before god. in all things , the heart and tongue ought to agree , because the lord made the one , to expresse the other ; and so our prophet in this confession suffered not his tongue to runne before his wits , but hee thought hee would confesse , and confessed : so in all the parts of gods worship , the first thing respected is the heart ; whereas contrarily many in confession , publike or priuate , haue one thing in their mouth , another in their heart . againe , thou sinnest before god , before his face , in his sight , the lord looking on , and standing by ; there is nothing which is not naked to his eyes , no darknesse nor night can couer thee , for that is as day to him , with whom is no darknesse : and therefore it is a bootlesse thing to seeke to hide thy sinne from him , hee heard thee lye , sweare , and forsweare ; hee saw thee drunken , and committing vncleannesse ; thou couldst not flye from his spirit , his fierie eyes did looke on thee , himselfe stood at thy elbow . thirdly , if thou confessest vnto god , then in confession euer set thy selfe before god , and this will season it with necessarie qualities : as first , thou wilt bring shame in thy face , and an holy blushing , as it is said , what fruit haue ye of those things , whereof ye are now ashamed ? and it is hollownesse and impudencie to offer to confesse foule sinnes , without blushing and shame before god. oh , said the holy man ezra , i am confounded and ashamed to lift vp mine eyes vnto thee : a good heart , seeing gods eyes to be set on his nakednesse , stands agast , and ashamed in it selfe , and there is no quietnesse to it , till it bee couered with the garment of christs righteousnesse : ezek. . , , . then thou shalt remember thy wayes , and be ashamed , and confounded , and neuer open thy mouth any more , because of thy shame , when i am pacified toward thee , for all that thou hast done , &c. secondly , if thou settest thy selfe before god in confession , it will breed anguish and sorrow of spirit , for that sinne which is confessed , as the conuerts , act. . . were pricked in their hearts in conscience of their sinnes ; there will be inward griefe for offending a good god , and grieuing his good spirit . thirdly , it will bring in a purpose to leaue and forsake that sinne which is confessed , and all other . can a man , setting himselfe before god , confesse that sinne which he purposeth to liue in and hold and not forsake ? this is but to aske leaue to sinne . nay , the setting of a mans selfe before god , wil bring in a resolution to renounce all sinne , as hos. . . ephraim shall say , what haue i more to doe with idols ? fourthly , it will bring in a secret , but most earnest desire of forgiuenesse , for it cannot but consider in god : first , the maiestie offended : secondly , the danger of his wrath , which is a consuming fire , and an execution of all the plagues written in the booke of the law : and thirdly , the riches of his mercie , in prouiding so precious a meanes of redemption , which neither man nor angell could once thinke of , . pet. . . fiftly , it breeds a reforming of that which is amisse , and an healing of the error , as zacheus did , luke . . lord , halfe my goods i giue to the poore : according to the counsell of samuel . . . if ye be come againe to the lord with all your heart , put away the strange gods frō among you . sixtly , it breeds an holy feare for time to come , because it beholds gods eye vpon euery sinne , his anger on euery one , till by the bloud of christ he be appeased , his mercie in forgiuing , that he may be feared ; and this feare abates the rage of sinne : nay , it will feare the occasion , and hate the appearance of euill , . thes. . . and the garment spotted with the flesh , iude . seuenthly , there is a mourning and complaining vnder the burden and bondage of sinne : oh , who shall deliuer me from the body of this death ! saith paul : and isa. . . o lord , why hast thou made vs to erre from thy wayes , and hardned our heart from thy feare ? eighthly , there is great desire , . cor. . . namely , a longing to satisfie paul and the rest of the members of the church , with desire to be restored to their fauours and fellowship . ninthly , confession to men : for duties of pietie and charitie must goe together , or else all is abominable , as appeares , ier. . . . will ye steale , murder , and commit adultery , and sweare falsely , and burne incense vnto baal , and walke after other gods whom ye know not ; and come and stand before me in this house , which is called by my name , and say ; we are deliuered , though we haue done all these abominations ? so isay . . what haue i to do with your sacrifices ? &c. for your hands are full of blood , verse . . against my selfe . ] this is the second branch of the manner of dauids confession , hee will confesse against himselfe . hence note , that he that will truely and soundly confesse his sinne , must become his owne vtter enemie , he must set himselfe against himselfe as much as possibly he can . so did david here , hee shamed himselfe to all posteritie , and spared not his owne name , though a king , so god might haue the praise of his mercie , and the church the benefit of his example . iob . . when iob was reproued for his inconsiderate words , he brake out at last into this speech , i abhor my selfe , and repent my selfe in dust and ashes . he is a great enemie , that hates man ; but farre greater , that abhors him : yet so was iob to himselfe . daniel in his prayer saith , i am confounded and ashamed to looke vp to heauen , shame and confusion of face belongs vnto vs this day , dan. . . &c. so close doth he follow the matter against himselfe . . tim. . , . saint paul rippeth vp his owne grieuous sinnes , in such sort as his greatest enemy could not haue spoken more against him , then he spake against himselfe . hee was not contented to call himselfe a vile person , but ( as though he had said too little ) he adds that he is the chiefest of all sinners . who could more accuse the poore publican then he did himselfe ? oh , i am not worthy to lift vp mine eyes to heauen , luc. . . and the prodigall son , i am not worthy to be called thy son , luc. . , . and good reason it should be so : for first , sound confession is called a iudging of our selues , . cor. . . now in the course of iudgement , there are foure things , all against the partie to be iudged : first , arraignement ; and this in confession is , when wee present and summon our selues before the barre of gods iustice : secondly , examination ; and this is , when wee narrowly inquire of our selues what wee haue done : wherein as the kings atturney sifteth out , and exaggerateth euery circumstance of the crime against a traytor , to make it seeme as odious as may be ; so should we sift out euery circumstance of our sinne , to make it as vile to our owne eyes as may be , so as our hearts may be conuinced : thirdly , conuiction or pleading guiltie , and confession ; & that is , when with the penitent thiefe , our soules can say , we are righteously here , and iustly laid vnder gods indignation , worthy to be cast into hell. and neuer was he truely humbled , that is , more ashamed to confesse sinne , then to commit it : fourthly , there is an execution and holy reuenge , . cor. . . and this is , when we beate downe our bodies , and mortifie our members , and vndertake good duties , that the like occasions may be preuented for afterward . these parts of an enemy doth euery humbled soule take vp against it selfe , when it iudgeth it selfe before god ; and who can be a greater enemie to himselfe , then he that doth so ? secondly , it is an essentiall difference betweene the sound confessions of the godly , and the slubberd confessions of the wicked ; the godly renounce themselues and their sinnes , but hypocrites doe not , they neuer learned the first lesson of christianitie , which is selfe-denial , their mindes are set vpon euill workes , and therefore how can they be against them ? they repent not but with a repentance to be repented of . thirdly , all the accusers and enemies , that the child of god hath , if they be put together , cannot obiect halfe so much against him , as hee can against himselfe ; men may speake much , but not so much as himselfe . and therefore if he deale truely betweene god and himselfe , he will so shame himselfe , as all his enemies cannot . and for this end , god hath seated the conscience in the middle of the soule , as a iudge of the actions , and hath giuen it an eye , to pry into the secrets of the heart , and cleared this eye in the regenerate , to discerne more euidently the owne estate , & giuen it a voice to follow the sinner with hue and cry , to make him pronounce the sentence of guiltinesse and death against himselfe ; and all this is to iustifie god in any iudgement he brings vpon vs , and to glorifie him when he brings vs out by any deliuerance : but as for the wicked , the eye of conscience in them is dazeled , or quite put out , and lets them goe on to their condemnation . fourthly , a godly man must become his owne greatest enemie in confession of sinne , because grace must carry a man further then nature can doe : nature can make a man hate sinne , but other mens rather then his owne , gen. . . iudah thought whoredome worthy of burning ( as it was the custome in those dayes , ) in his daughter in law thamar , but not in himselfe ; when the tokens he had left with her were brought forth , then hee could confesse she was more righteous then he , then away with burning ; whereas , if shee were worthy to be burnt , then much more he . but grace looketh rather vpon a mans owne sinnes , then anothers , accounting them more venemous , poysonfull , odious , and hate-worthy then anothers . we hate all serpents deadly , yet not so much those in another countrey , as these in our owne , nor one that is ten foot off , as that that is hard by ; the neerer he is , the greater is our antipathie and hatred against him . now seeing euery sinne is a serpent , therefore we must hate euery one , but that more especially which is neerest and vpon our hands , as the viper vpon pauls , to shake it off as he did . to come now to the vses : first , this lets vs see what is the nature of sinne , whatsoeuer men conceiue of it ; they thinke not of it as of sinne , if it haue either profit or pleasure with it , but hold and hugge it as a sweet morsell vnder their tongue , they conceiue a great sweetnesse in it ; whereas indeede it makes a man his owne greatest enemy . if hee neuer repent , it is an intolerable euill ; but if hee doe repent , he sees that the sweetnesse of it is bitter inough , such as makes him say , that the pleasure of sinne is very deare , and bought at too high a rate . a man can bewayle any outward commoditie being lost , and say as iaacob did , i haue lost this and this child , all these things make against me ; so , i haue lost such and such commoditie , all these make against me : but , where is the man that can say , loe my sinnes , these are they that make against mee ? but let the wise bee perswaded neuer to thinke of sinne as of a friend , to fall into too familiar acquaintance with it , but know that it is such an enemy , as thy selfe must bee thine owne greatest enemy for it , or else god will. secondly , must a man set himselfe against himselfe in his confessions ? then this taxeth the practice of many men : first , of sundry , who will neither deny their sinnes , nor yet confesse them . they wil not deny them for shame , because it is against their knowledge & conscience ; they should seeme to pull the sunne out of heauen , and deny the light of nature , if they should say they do not sinne ; and as for confession , they will confesse none , though neuer so sinfully done , they deale gently with them , and are loth to fall out with their friends ; faults they will confesse them and ouersights , and infirmities which euery man hath , sinnes of weaknesse , though indeede of wickednesse , such as are done by the strength of corruption neuer resisted . thus through ancient acquaintance they cannot leaue them , they looke so amiable and louely , thus they flatter themselues in sinne : but if euer such come to be reconciled to god againe , they must put on another person , and deale in earnest against them , before they can see god friendly in the pardon of them , they must call a spade a spade , that is , confesse sinne to be such as indeed it is ; if the question be : what is the vilest thing in the world ? the answere must be , these sins ; and , who is the vilest person liuing , the answere may & must be , themselues . secondly , others haue set colours on their sinnes , that they might neuer see the hatefull and ougly face of them : as first , anger and hastinesse , when a man is all on a sudden flame , and burnes all about him , for no iust cause ; what will he say ? why , it is but spirit , or at worst heat of nature , and he cannot do withall , it is soone past & ouer . well , an enemy to his sinne would conclude it to be spirit indeede , but an euill one , and an heate which is kindled from the fire of hell. secondly , excessiue pride , though men out-runne their degrees , and out-weare all fashions , in attiring themselues most immodestly , so that a man may read in broad letters , and great characters , the lightnes of a light mind , yet they say , it is but ornament or complement , or at worst , the fashion . an enemy now to sin would esteeme it , as indeed it is , a fashion vnbeseeming such as professe mortification , & a fashion whereof the apostle saith , fashion not your selues according to this world , and not maintaine them with principles drawne out of the diuels catechisme . thirdly , prodigality is but kindnes of nature , couetousnes but frugalitie , drinkings after the maner of the gentiles , but societie & humanitie , impudency and complement , but good education ; luke-warmnes in religiō , but good discretion & policy : and , though christ gaue himselfe to purchase a people zealous of good works , yet it is thought a mans praise to be no meddler , and to be zealous is counted nothing but to outrunne the bounds of godlinesse . thus satan had taught the world a tricke to harden mens hearts , and hinder them from sound peace and repentance . thirdly , others so tender their names in their publike sins ( which are as manifest as a nose on a mans face , as we say : ) as they shrinke from shewing themselues in open confession against themselues , and that when gods glorie , and the good of the church , yea the peace of their owne consciences calls for confession . but farre are they from the affection of a zealous heart , which would make them turne against themselues and their sinnes , in returning to god. this would haue thought that dauid should haue had more care of his credit then thus to rip vp his sinnes , but dauid was of another minde then they . fourthly , those ( truely so called ) puritanes and catharists that need not repentance , being whole men , in full conformitie with the image of god , so deifyed , that they cannot sinne . these are to bee branded with that odious name of puritanes , and not they that confesse their sinnes , and labour to preuent them for time to come . and papists rather are true puritans , who say they fulfill the law , and need not say , forgiue vs our debts , because god is rather indebted vnto them by their workes of supererogation : let men lay the vile reproch of puritanisme ( which is an heresie ) vpon these , rather then the godly not deseruing it . thirdly , this is a ground of instruction , how to carry our selues towards them that are afflicted in soule , and soundly humbled , that we aggrauate not their sinnes , or the danger of their estate , but rather comfort them , seeing they can and doe speake more basely , and thinke more vilely of themselues then we can doe . it is the part of a miserable comforter to adde sorrow to the afflicted . old eli should haue had more compassion on annah , and not haue beene so inconsiderate as to say shee was drunken : oh my lord ( said she ) i am not drunken , but my soule is troubled within mee , . sam. . . it was the fault of iobs friends , that in stead of comfort , they went about to proue him an hypocrite ; of such the church complaineth in the canticles , thus i was wounded in the house of my friends . if gods childrens estate be alreadie heauy , they lay it heauier on them : but , blessed is he that wisely iudgeth the poore . fourthly , seeing in confession of sinne a man should become his owne greatest enemie , we must conscionably vse the meanes to become our owne enemies , not the enemies of our bodies , but of our owne body of sinne . and what are these meanes . these : first , let vs search and sift our selues , our estates and wayes . zeph. . . fanne your selues , fanne your selues , o nation not worthy to be loued . lam. . . let vs search and try our wayes , and turne againe vnto the lord. let vs carry lights into our soules , to see the secrets of them . ier. . . know thine iniquitie : how ? by the law of god , whereby commeth knowledge of sinne : the more insight into the law , the more sight of sinne & miserie : being right it selfe it is index sui & obliqui , shewing vs what to do , and what is done amisse . see ier. . . secondly , let vs take knowledge of the rottennesse and corruptnesse of our nature : for if wee could see our nature aright , we should finde iust cause enough to hate our selues , it being a stinking sinke , a filthy puddle , and an impure fountaine that sends forth muddy streames , a bitter roote sending out odious fruit , such as whereby we shew our selues enemies to god and righteousnesse , hauing the spawne of all sinne in our hearts . thirdly , meditate on the greatnesse of sinne , examine in what degree and circumstances thou hast sinned , and , as thou hast risen in the degrees of sinne , so rise accordingly in the degrees of humiliation and hatred of them , and of thy selfe for them . a low degree of humiliation will not serue dauid and manasseh , when their sinnes are in high degrees . fourthly , let vs looke vpon our sinnes in the numberlesse kindes of them , in the fountaine and streames of them , in wandring thoughts , idle words , and prophane hurtfull actions ; sinnes by omission of good , and commission of euill ; sinnes of knowledge and presumption or of ignorance , psal. . . for many sinnes we know not , which we must giue vp to the lord to bee searched by him , and by his mercy either to be brought to our remembrance , or graciously passed by ; sinnes of youth , or past , to repent vs of them ; and of age , either present , to grone vnder them , or future , to feare and preuent . in regard hereof say , lord , who knoweth the errours of this life ? they are in number as the haires of our head . fiftly , let vs labour to see the danger of our sinnes : for he that sees an euill , will be the more carefull to preuent the danger of it . first , see the danger of sinne in the infinite maiestie of god offended , for he will set himselfe stubbornely against all offenders , that haue not set themselues against themselues , in regard of their sinnes , and put forth his wrath in flaming fire , to render vengeance vpon the disobedient . secondly , in trampling vnder foote the blood of the couenant , as an vnholy thing : god sent his onely son christ iesus from heauen to take our nature vpon him , and to shed his blood for vs , and yet in sinning we tread it vnder foote : what a dangerous thing is this ? see heb. . . thirdly , in quenching the motions of gods good spirit , who hath often striuen with vs in the ministerie , and betrusted vs with his gifts and graces ; ephes. . . . thes. . . fourthly , in staining our honourable profession , which we should rather haue adorned and beautified , as though other men would not debase our profession enough , vnlesse we doe too . we should walke worthy of our high calling , . thes. . . and in holinesse , whereunto we are called , chap. . . being saints by calling , . cor. . . and ought to bee holy , as hee which hath called vs , is holy , . pet. . . what a shame is it to infringe so excellent priuiledges ? fiftly , in repetition of sinne , when wee commit the same sinne againe & againe , euery yeere , moneth , weeke and day , yea euery moment of the day . better had it been for vs to haue been gentiles and painims , who neuer knew the trueth , then to heare sinne reprooued , and yet rush presumptuously into it , and after repentance to wallow againe in the mire ; see . pet. . , . it is a pittifull and lamentable thing , that a man should wash himselfe from sinne by repentance , and then go and pull gods vengeance vpon him againe by tumbling himselfe in them . sixthly , and lastly , the danger of sinne is great , because wee haue sinned against such great meanes of sanctification , as namely , first , against our vowes , made in baptisme , and renued in the supper , or which wee haue made of our selues vpon certaine occasions , that wee would doe such or such things no more : all these wee haue kept very slenderly , or not at all , whereas ciuill honestie requires performance of a promise , made to man : and is it nothing not to keep touch with god , who hath commanded vs to keepe touch with men ? remember the precept , eccles. . . secondly , against the light and checkes of conscience , and is this nothing ? christ saith , this is the condemnation of the world , that light is come into the world , and men loue darknesse more then the light : rom. . , . wee reade , that god plagued the gentiles for neglecting the means of knowledge by the creatures ; how much more will he punish vs , that professe the light of grace , and yet spurne against it , as if we were still in the night of darkenesse ? how many among vs liue in a number of sinnes more odiously , then did many of the gentiles , who could liue somewhat ciuilly and honestly , in respect of our outragious enormities ? thirdly , against many of gods corrections , both in our selues , and in others : when a childe receiues no good by correction , we thinke his parents wil goe neere to thrust him out of doores ; so is it betweene god and vs. see an excellent place , dan. . . to . because we are no whit benefited by other mens chastizements , the sentence is not far off , but is alreadie pronounced against vs , we are weighed in the ballance , and found too light . fourthly , against the great mercies of god : this doubles the sinne in gods sight : . sam. . . to . the prophet nathan exaggerates dauids sinne , by shewing him the particular benefits , wherein god had remembred him , and concludeth ; the greater gods loue was , the greater was his ingratitude and forgetfulnesse . what a number of mercies haue we in this one , that the glorious light of grace shineth so bright vpon vs in the ministery , whereby we may be put in minde of gods exceeding loue , and what he deserues at our hands , and what are our sinnes against him , which giue him iust occasion to remooue his blessings from vs ? let vs looke to it ; if we doe not vse these large blessings conscionably , our sinne will be so much the more heauy in the punishment . let vs confesse our sinnes , and vnthankfulnes especially , and in our confessions , become enemies to our selues , ( for wee see true confessions are to bee thus qualified ) and that by these meanes prescribed , which may helpe vs thereunto . and thou forgauest the punishment of my sinne . ] david had made himselfe an enemie to himselfe , and now to obtaine that which he laboured for , he makes god his friend ; this is the fruite of serious confession . thou forgauest ] the word signifies to wipe off all the score , namely , the debt of sin and of punishment . the punishment ] or rather , iniquitie of my sinne ( as the word may be better translated ) that is , my wicked sinne ; as if he had said , though it was against my conscience , a foule , filthie , and bloudy sinne , yet thou madest it , as if it had neuer beene . god forgiueth sinne two waies : first , in his owne secret counsell , according to his owne decree ; and this is , when he accepts the satisfaction of christ , for the sinne committed against him . secondly , actually , vpon humiliation and repentance ; and this is , when he puts foorth actuall forgiuenesse in mens owne consciences , whereby he perswades them , that their sinne is forgiuen . and this latter is here spoken of : dauids sinne was remitted before by faith in the messiah , but now the remission thereof is testified to his owne conscience : and hence hee comes to retaine his former ioy , and his mourning garment is turned into a garment of gladnesse ; he had now a comfortable experience of his happie estate . now in that dauid thought and purposed to confesse , and then it followes presently , thou forgauest : note that so soone as euer a sinner doth truly , and soundly confesse his sinne , the lord doth presently follow with forgiuenesse : remission of sinne doth immediatly follow a very intent and purpose to confesse it . prou. . . hee that hideth his sinne , shall not prosper : but he that confesseth and forsaketh it , shall haue mercy . there must be forsaking of sinne with confession , to shew the soundnes of it , and then presently followes remission . and why ? first , it is grounded on gods faithfulnesse , who hath made a promise , for this fruite of confession ; . iohn . . if we confesse our sinnes , he is faithfull and iust to forgiue vs our sinnes , and to clense vs from all vnrighteousnesse . as if he should say , god of his infinite mercy , hath promised to all true penitents and confessors , that he will forgiue and neuer remember their sinnes any more , he must stand to his promises , or else he should be vnfaithfull : and hee is iust ( saith the apostle ) to forgiue ; a man would haue thought , he would rather haue said , hee is mercifull to forgiue : no , but hee is iust to forgiue the sinnes of true beleeuers , because they are all satisfied for , their whole debt is paid , and gods iustice will not let him demaund the same debt twice , of the suretie , and of the debter . secondly , true confession is a fruite of sound conuersion , at the first act whereof , all a mans sinnes are done away , although the tydings of it comes not so soone to his owne conscience . this appeares in the example of dauid here ; he no sooner said , that is , truly resolued to confesse , but the lord remitted his sinne , and preuented him , saying , thy sinne is put away , thou shalt not die : see the storie , . sam. . , . the prodigall sonne saies , he will goe to his father , and whilest yet he is comming , before his confession , his father sees him a farre off , runnes to meete him , falles on his necke , and kisseth him . thirdly , true confession is a signe of adoption . now where this is , there is a heart resolued to seeke god , so that a man puts off all his former hatred of him , and the affections of his heart are sanctified , to desire peace and reconciliation with god : this cannot proceede from a heart that is now at enmitie with god , as it was by nature , but which is a friend , and reconciled . a wicked and reprobate person can desire saluation out of selfe-loue , and to saue his skinne , but not properly reconciliation : but a godly man desires gods loue and friendship , and reconciliation with him , for his owne sake , more then , and aboue his owne saluation . fourthly , remission must needes attend sound confession ; because this confession is ioyned with some kind , and seede of sauing faith , which , be it neuer so small , is a fruite of the sanctifying spirit , and makes a man partaker of christ , and in him of god the father with all his blessings : for in this confession , as wee haue noted , there is first , a deniall of a mans selfe , which is a worke of the renewing spirit , which whosoeuer hath , he is the childe of god. secondly , there is in it an apprehension of gods mercifull nature with application , and taking hold of it for himselfe ; which application is either not at all , or false in the wicked . thirdly , there is in it a true touch , which holds on in seeking god ; whereas in the wicked , there are some good wishes and confused apprehensions : but , being without sinceritie , fall off , and come to nothing . whence we conclude , that true confession of sinne goeth alwaies with remission and pardon of it . but , how can confession be sound , before sin bee pardoned , seeing nothing can be acceptable where sinne is not pardoned ? it seemes rather that confession should follow remission . to answere this , we must conceiue , that in god , the iustifying of a mans person , his sanctification , faith , repentance and confession are al giuen at once , at the same moment , because at the first acte of grace , there is a change in the whole soule : but in respect of vs , of our apprehension and application , one grace goeth before another ; as the cracke of thunder and lightning are both at one time : but we see one , before we heare the other , because our sight is more quicke and apprehensiue then ourhearing . likewise these graces are wrought all together by god , yet in regard of vs and our sense and apprehension , pardon comes after confession . secondly , god in the beginning of our conuersion giues vs that grace , the which he doth not presently giue the feeling of . as a child in the wombe liues and moues , but hath no knowledge of his life and motion : so gods children are in a comfortable estate , but they know not the comfort of their estate ; gods graces in them are in so small degree , that they can scarce acknowledge that , which in truth is in them . but wee see , that numbers of men haue confessed their sinnes , and yet had them not remitted . saul and iudas , and caine confessed , and yet remission of sinne did not follow , they were reprobates . the doctrine speaks of sound confession , such as they had not : for first , it was not voluntarie , but extorted : reprobates cannot say as dauid , i will confesse , but are drawne out by head and eares of god thereunto ; they would stil haue hid their sins if they could ; therfore their confession was no freewill-offering , and so not sound nor accepted . secondly , it seekes not ease of sinne , but ease of sense , desiring onely that god would take out of their conscience the horrors of hell , and it looketh on the punishment , not the offence done against gods maiestie . thirdly , it proceedes not from a childlike feare of god , but seruile , without any true purpose of godlines . saul indeed said , i haue sinned , i obeyed the people foolishly : but , though he thus confessed , yet he doth feare the people still ; and therefore he saith vnto samvel ; i pray thee honour mee before the people : a true feare of god would haue hated the occasion of sinne , as well as the sin it selfe . fourthly , it proceeds not from lowlinesse , pouertie of spirit , or from meeke and humble subiection to god , as the godlie's doth , who iustifie gods proceedings , cleare him in his iudgement , repose themselues in his mercy , and waite with hope and confidence for a gracious issue , but with murmuring , pride , and hardnesse of heart , as in pharaoh , or with final desperation , as in caine and iudas . but euen the godly themselues will often bid battell to this doctrine , and say , alas ! if assurance of remission follow sound confession , what shall i thinke of my selfe ? i haue long bewailed my sinnes , and yet rest without this assurance ; my case is not dauids , either my confession is not sound , or my person not in the state of grace , or this doctrine vnsound . we must distinguish between the presence of a grace and the sense of it ; a grace may be there present , where there is no feeling : there may bee the presence of gods loue , faith , and remission of sinne , where there is no sense of them . how can this be , seeing faith is a full assurance and certaine perswasion ? can a man be thus perswaded , and yet not feele it ? yes : first , there may be faith , where there is no such assurance , as many complaints of gods children in temptation do witnesse abundantly : iob and dauid thought , god had quite cast them away , and hid his face in vtter displeasure ; here are beleeuers and faith , yet no sense . was christs righteous heart euer destitute of faith ? did his father euer cease to loue him ? surely no , wee may not thinke so , and yet he said , my god , my god , why hast thou for saken me ? secondly , christs promise is , blessed is he that beleeues , though he see not . thirdly , we must distinguish betweene the want of faith , and the weaknesse of it : vnfeelingnesse comes through weakenesse , and not alwayes of the want of it . fourthly , prayer for that grace , which seemes to be absent , is a signe of the presence ; and , prayer for sense and feeling of pardon is a fruit of faith . fiftly , there be sundry degrees and measures of faith ; some saints are as the weeke , which can smoke only and not flame , yet the least graine of faith layeth hold on christ to saluation . sixtly , in temptation it is sufficient , that gods children liue the life of god , though they know not that they liue . in a swoune a man liues , though he perceiues it not ; it is sufficient , that other men know he liues ; a little embers lyes vnder a heape of ashes ; so gods child hath that in him , which shall support and sustayne him vnto greater perfection , though he know not his graces . first then , this serues to ouer-throw a doctrine of the church of rome , which is , that remission of sinne doth follow confession ex opere operato , that is , if one come and confesse all his sins auricularly , then the very worke wrought doth carry away pardon : but this is vtterly false , that god hath tyed remission of sinne to the very worke of confession , because confession is effectuall only so farre forth as the person confessing is a beleeuer , sanctified , and iustified . else why was not sauls sinne remitted , seeing it was confessed ? the only reason is , because he , as also caine and iudas , were not in the state of grace . first then , pardon belongs to the person , that is accepted through christ , not to the worke . secondly , papists speake this of confession to the priest , which is the racke of the ignorant world , but dauid of confession to god which bringeth peace . thirdly , their absolution , which is pronounced on confessors , is most blasphemous , and preiudiciall to gods royall and high prerogatiue . the blinde iewes could say , who can forgiue sinnes but god ? and , nathan said not , i , but , god hath put away thy sinne . so that this their absolution belongs not to any prophet or apostle , ordinary or extraordinary , nor to any of their successors ; no , not to christ himselfe as man. which is the rather to be obserued , to meet with their blasphemous opinion , for which they lay this ground . christ ( say they ) was god and man. as god , he had an absolute power to forgiue sinnes : as man , hee hath a proper power , and that is deriueable to the priest , standing in christs place , to whom he delegates a power to forgiue , as himselfe had power to forgiue ; and for this that place is brought , ioh. . . as the father hath sent me , so send i you . to answere this , we will not consider christ as god ; ( for so there is no question , but he may , and doth forgiue sinne : ) but two wayes else : first , as mediator , god and man. secondly , as man , altogether of our nature if we were without sinne . as christ is mediator and king of his church , so he deriues to his ministers , not a power of remission , but a ministery of remission of sinnes ; not to forgiue sinne , but to pronounce , that god hath forgiuen it : this only hath he left to the church . but as he is meere man , he hath no power to forgiue sinne , but as being the sonne of man , hee is likewise the sonne of god : in the time of his humiliation he said not , i forgiue mine enemies , but , father , forgiue them , they know not what they doe . as for the place , which they abuse to their irreligious opinion , we must note , first , that it is spoken of christ to his twelue apostles , and not of any euangelicall priests . secondly , it importeth only a similitude and likenesse betweene gods sending of christ , and christs sending of his disciples , but not any equality , that suppose christ as man had power to forgiue sinnes , yet not that they should bee equall vnto him herein , and haue the same power that he had . and the similitude stands in these foure things : first , christ was before all worlds , ordained to bee a mediatour : so they were ordained to the office of apostleship , not of priesthood . secondly , as christ himselfe was immediately called to the publike execution of his office of mediatorship , by the voice of his father , as appeares in his baptisme ; this is my well-beloued sonne , in whom i am well pleased : so were the apostles immediately called by christs owne voice : and this was their prerogatiue aboue other ministers , to come from christs owne bosome , as he did come from the bosome of his father . thirdly , as christ in publishing the gospell , had supreme and absolute authoritie to giue lawes to his church , from which there might be no appeale : so his apostles had from him an immediate assistance of infallibilitie , so as they could not faile in their doctrine and writings ; howsoeuer as men they might erre , yet not as apostles ; so that from them there lay no appeale . fourthly , as christ was made a king and a prophet , not onely of the church of the iewes , but ouer all the churches in all nations : so the apostles commission was not tied to any one countrey , but they must goe and teach all nations . and thus it is true , that as god sent christ , so christ sent them ; but all the while here is no equalitie : for to make ordinarie ministers equall to christ in power , is to make them mediatours and redeemers , yea , gods . secondly , this ouerthrowes another doctrin of theirs , teaching , that no man can be perswaded of the remission of his owne sinnes , vnlesse it be by a speciall reuelation , or by a morall certaintie of workes ; whereas we see dauid here had this perswasion of forgiuenesse by neither , but by a certainty of faith vpon true confession . thirdly , seeing remission of sinnes is a fruite of confession , we see the errour of silly ignorant people , that say , they are as sure of remission as any man in the world , they hope as well as the best , nay , are sure to bee saued with the first ; if any get remission of sinne , they are sure it shall be they ; and all this without sound confession . but how is this remission sealed vp vnto them ? by what pattents ? they neuer had any doubting , no touch of conscience for sinne , no dislike of themselues , they neuer confessed to the lord against themselues ; and therfore the lord neuer answered them in assuring them of forgiuenes . there is nothing yet in their liues but wickednes and rebellion ; and therfore this is but a senselesse presumption which destroyeth their soules . others , not a few there are , that thinke to ease their conscience , by lessening their sinne , or excusing it . some say before the angell it was their ignorance , and so mince their sinne , and harden their soules , till the lord be angry at their words , eccles. . . others seeke to forget god , while he knocketh and vrgeth their consciences . if they can thrust him out of presence , and put out the remembrance of himselfe , and the feare of his iudgement , oh then they be safe . but how are these men wofully deluded , that thinke themselues safest and best , when god is farthest off them ? others , when sinne comes afresh vpon them , draw their thoughts , and turne their sailes another way , as when sauls furious thoughts come vpon him , they must be appeased by dauids musike , whereas remission must be gotten by confessing , and not by committing of sin . some must haue iesters to fill their hearts full of folly , to take god and all good motions and remembrance of sin out of their soules ; whereas , of all the delights that euer salomon tried his heart withall , wee neuer reade that hee kept a iester or foole. some , when a warning peece of humiliation is shot off by god , haue no better way to resist it , and to driue away the qualmes of conscience , then by sorting themselues with drinkers , gamesters , and good fellowes , as they call them ; and , as euery mans delight drawes him , so is his practice . but this is no other then the brawning of the conscience , farre from lasting peace , which comes from remission of sinnes , and remission comes not from commission , but confession of sinne . if men , that are now called to confession and repentance by the word , or the spirit , or any of gods works on themselues or others , will yet doe as the hardned iewes , kill oxen and sheepe , and drinke wine in boules , and in the meane time deride the threates of god , and make a tush at these warning peales , let them feare and tremble , the ende of such laughter shall be heauinesse . thou forgauest me . ] the person , that receiued this mercy , was dauid , a true beleeuer , and a true penitent sinner ; which teacheth vs , that god remitteth not the sinnes of any , but such as being touched with true repentance confesse them . iob . , . god looketh vpon men , and if one say , i haue sinned , and peruerted righteousnesse , and it did not profit me ; he will deliuer his soule from going into the pit , and his life shall see the light . he shall pray vnto god , and he will be fauorable vnto him , and he shall see his face with ioy , vers . . so also . king. . . if they turne againe vnto their heart in the land ( to which they be carried away captiues ) and returne and pray vnto thee , saying , wee haue sinned , wee haue transgressed , and done wickedly , — then heare thou their prayer in heauen , &c. this is the forme of repentance set downe for the people returning vnto their god , hoshea . . take vnto you words , and turne to the lord , and say vnto him , take away all iniquitie , and receiue vs graciously . what ? cannot god , without the condition of repentance and sorrow and confession of sinne , remit sinne , and conferre fauour vpon sinners ? yes , if we speake of gods absolute power , whereby he can doe a number of things which he neuer will ; hee could haue made . worlds , when he made but one ; hee could raise vp of stones children to abraham ; christ could haue prayed for . legions of angels , and his father could haue sent them to deliuer him , or hee could without them haue deliuered him from the crosse , but would not . thus if god would , hee could remit sin without repentance and confession , and that without all impeachment of his goodnesse ; because whatsoeuer hee can will , is most iust and good : but if we consider gods actuall power , and his reuealed will , which belongs to vs and our children , he cannot , because he will not : the reasons hereof are these : first , it will not stand with his eternall decree , by which he hath tied the meanes and ende together ; the end is saluation , the meanes to come to it is faith and repentance . so god hath decreed , that a mans body should liue by meanes ; he could now preserue it without meat , drinke , sleepe , &c. but hee will not , because it is against his decree . againe , god hath not eternally decreed to saue all , but out of all a few , a little flocke : now if hee should remit the sinnes of the impenitent , and of vnbeleeuers , then he should saue all , and so the way to heauen should bee the broad way , and not many , but , all should goe in it ; which was origens errour , directly against gods decree and word . secondly , it will not stand with the iustice of god , to forgiue their sinnes , who repent not of them , but rather loue them , who obey their lusts , and follow the leading of them most willingly : . thes. . . it is a righteous thing with god , to recompense tribulation to them that trouble you . if god haue any iustice , he must exercise it against such as hate him , and reiect all his commandements : but to saue all , would prooue him to bee a god all made of mercy . thirdly , god could haue no mercy , if hee should forgiue the sinnes of all , good and bad : for there could be no difference betweene his mercie and his iustice ; this is mercy to some , to pull them out of the common corruption and curse of sinne , and mercy only reioyceth against iudgement : if there were no iudgement , neither could there bee any mercy . besides , will it stand with gods wisedome , to bestow and giue mercy to him that refuseth and despiseth it , or to fill with mercy the vessels of wrath ? fourthly , where were gods truth , if he should forgiue the sinnes of impenitent and vnbeleeuing ones ? what strength were in the curses of the law , that the soule that sinnes , shall die ? to what vse could the promises of the gospell serue ? what vse of the prayer of christ for beleeuers , that his father would keepe them in the truth ? why did he put such difference betweene men , that hee would not so much as pray for the world ? what neede of the death of christ ? of whom the apostle saith , the iust died for the vniust , but so as they should be righteous in him : or , what neede of any part of his righteousnes and obedience , who fulfilled the law for righteousnesse to euerie one that beleeueth ? fifthly , god hath made it a priuiledge of the church , and the members of it onely , to haue their sinnes forgiuen : so we say in the creed , i beleeue the communion of saints , and remission of sinnes . isa. . . the people that dwell there , shall haue their iniquitie forgiuen : and . . they shall call them , the holy people , the redeemed of the lord. forgiuenesse of sinnes then is a part of the promise of god , made to those that are in couenant with him : ier. . , . the dayes come , saith the lord , that i will make a new couenant ; for i will forgiue their iniquitie , and remember their sinnes no more . yea , this psalme in the first verse , makes it a note of a blessed man , and a prerogatiue of the saints . sixthly , if god should bestow remission of sinnes in generall to all , what neede is there of any grace , what vse of the feare of god , of faith , & c ? then we might set open all the doores of licenciousnesse and sinne , and euery man might doe what hee list without all restraint or bridle . so that to tye remission of sinne to repentance , makes not onely for our saluation hereafter , but also to correct and bridle sinne here , and set vs into the beginnings of eternall life , euen in this present world. but how is this remission of sinne free , if wee cannot haue it without these conditions of faith , repentance , confession , & c ? yet is it still free : first , because , though it bee not giuen without these , yet it is not giuen for these , as our iustification is free , though it cannot be had without faith , because it is not giuen for the dignitie of our faith . secondly , euen these conditions are not of our selues , but the gifts of god , and so can merit nothing . thirdly , faith and repentance are required not to shew for what , but to whom remission of sinnes is bestowed , namely , to such only as haue obtained mercy , and for whom christ hath freely merited the same . this serues to confute a grosse and ignorant conceit of many , who say , that god , who made all , will saue all , and so lay all the care of saluation on god , and neuer trouble themselues in vsing the meanes . alas , poore soules ! no , no , neuer thinke that thou canst diuorce what god hath coupled , namely , the ende from the meanes ; it is true , which saint augustine saith , hee that made thee without thee , doth not saue thee without thee . why , say some , did not christ dye for all and euerie man ? and shall not they bee saued , for whom christ dyed ? to this the schoolemen say , that christ dyed for all sufficienter , but not efficaciter : christs merits were sufficient to redeeme . worlds , if they had faith to apprehend them , saith leo. but we speake of the effectuall shedding of christs bloud , which was shed for many ( not all ) to the remission of sinnes , matth. . . secondly , christ died for all , that is , for all those many , saith augustine , namely , all the elect , for the sinnes of the world of the elect : for there is a world of the elect , standing of iewes and gentiles , who are brought to faith and repentance . thirdly , all and euery singular man cannot receiue remission of sinnes , but onely beleeuers by the hand of faith , some of all sortes of men : now the apostle saith , that faith is not of all men ; and therefore it is called the faith of the elect : tit. . . therefore let no man deceiue you with vaine words : for , for such things commeth the wrath of god vpon the children of disobedience , ephes. . . secondly , by this doctrine wee may see , that no man can be assured of remission of sinnes , but the true beleeuer , who truly repenteth of his sinnes . euery man indeed will professe in his creed , that he beleeueth the remission of sinnes : but this is but a vaine blast in the most , whose sinnes binde them ouer to eternall death . onely the true beleeuer hath the right markes of remission of sinne , which are these . first , he onely is weary and heauy laden , and sees his neede of christ , whereas the wicked are whole in part , or wholly , and neede not the physician . secondly , onely hee hath a spirit free from guile , which is made a note of remission , vers . . of all other we may say , as peter did of simon magus ; thy heart is not right with god : one mans heart is a temple of gods spirit ; another hath not the spirit of christ , and therefore is not his . thirdly , onely a true beleeuer hath the consequents and fruites of remission of sinnes , from which , as from fruites , we may goe to the tree : as first , the first of them is regeneration , he is borne of god , and sinneth not , that is , he hath not raigning sinne with him , nor sinne vnto death , because the seed of god is in him : as for others , who professe remission of sinne , they are slaues to their sinnes , and these haue dominion ouer them . secondly , another is a daily purging and clensing of the reliques and remainders of sinne , as . iohn . . god is faithfull to forgiue vs , and to cleanse vs from all vnrighteousnesse : he that hath his sinnes couered , hath them also cured . of christ it is said , that he came by water and bloud , &c. hee that is made whole , goes and sinnes no more , that is , he feares sinne for time to come . professe then remission of sinnes as long as thou wilt : if christ wash thee not , thou hast no part in him ; if thou beest as foule as formerly thou wast , euery man but thy selfe may see what thou art . thirdly , a third fruite is faith working by loue , and this loue worketh : first , towards god , who is much loued , because he hath loued and forgiuen much , luk. . and much praised for so happie a change . but the wicked are haters of god , and neuer care for his prefence , for his word or children or sabbaths , and yet they hope vainely for forgiuenesse of sinne . secondly , it works towards man , and manifests it selfe in forgiuing our brethren and enemies . the godly looke vpon the commandement , ephes. . . forgiue one another , euen as god for christs sake forgaue vs. but alas ! many pray , forgiue vs as we forgiue our debters , and therein plainely curse themselues ; for their minds lust after enuy and wrath , and hence are those common speeches ; i may forgiue him , but i will not forget him , and , he may come in my pater noster , but not in my creede : a manifest signe , that god hath not forgiuen thee at all , and that his forgiuenesse of thee is not to forget thee nor thy sinne . thirdly , here is refuge for a wearie soule , and a burdened conscience : doest thou want the voice of ioy and gladnesse in thy soule , and lyest groning vnder the burden of sinne ? be not dismaied , for in that thou canst approch gods presence in the full and free accusing of thy selfe , in complaining of thy self , and iudging thine owne soule , here is a sound ground of comfort , thou art hee , who hath right into the tree of life ; thou art hee , on whom the lord will looke in mercy , thy repentance and faith intaile pardon of sinne vnto thy soule . fourthly , is it so , that god remits onely the sinnes of repentants ? then aboue all things labour to attaine this grace of repentance , and testifie it in sound confession before god ; in the courts of men , confession brings shame and punishment , but in gods , a couer and reward . in great princes courts , no mourner might come ; and therefore ioseph must put off his prison-garments before he come to pharaoh ; but none but mourners are accepted in gods court ; mourne therefore , and bewaile thy sinnes ; this alone can assure the heart of remission of sinne . oh , i haue repented long of my sinnes , but feele no such assurance . yet feare not , but ioyne to these endeuours these helpes : first , vse conscionably the word and sacraments , which make knowne and seale vp to the beleeuer the pardon of sinne by christ ; meditate and feede on the promises which are made to the penitent . secondly , grow vp in humility , euery day bee more low in thine owne eies then others , and beware of pride , because it becomes thee to bee humble : for the more contrite the spirit is , the fitter it is for gods spirit to dwell in . thirdly , vse earnest and daily prayer for the earnest of the spirit , to witnesse vnto thy spirit , that thou art the childe of god : for he , being the comforter , must bring these comfortable tidings to thy heart , he must apply the promises of life and saluation . fourthly , take heede of actuall sinnes , which grieue the spirit , and are as water to quench the comforts of the same ; especially beware of presumptuous sinnes , which wound the spirit most , and most preuaile ouer thee : psal. . . fifthly , exercise thy selfe to godlinesse , and to the duties of sanctification in thy generall and speciall calling , and this will assure thee of the presence of the good spirit leading thee . these things if thou failest in , blame thy selfe if thou walkest heauily and vncomfortably ; god will be found in his owne waies , and no other . vers . . therefore shall euery one , that is godly , make his prayer vnto thee in a time , when thou mayest bee found : surely in the flood of great waters they shall not come neere him . hauing spoken of the maine doctrine of this psalme , concerning the iustification of a sinner before god , wherein dauid placeth true blessednesse , wee come now to the sundry vses of that doctrine , in the rest of the psalme , being the second part of it . the first of them concerneth prayer , in this verse , where of there are two parts : first , the practice of a godly man , therefore shall euery , &c. secondly , a promise made vnto it , surely in the flood , &c. in the former are these foure points : first , the inference of it , therefore , or , for for this cause . secondly , the person praying , euery godly man. thirdly , the person to whom hee must pray , to thee . fourthly , the time , when thou mayest bee found . therefore : ] that is , because i haue had experience of thy loue , and thou hast answered mee graciously in my request , euery one that is in the like misery and touch of conscience as i was , shall vse the same meanes as i did , to obtaine the same mercy . this dealing of thine with me shall be an instruction , and encouragement to euery humbled soule , to take the same course for comfort as i did ; dauids experience shall teach all the godly to seeke god in their distresse : hence note , that ▪ those are the best teachers , that can speake from experience of the lords working in themselues . psal. . the prophet teacheth confidence and securitie in god , to those that are vnder the secret of the most high , but the best ground he thought was to lay it on his owne experience , verse . i said to the lord , o my hope and fortresse , that is , i had a good cause so to say ; and then followes , surely , hee will deliuer thee from the snare of the hunter , &c. so likewise the apostle paul being to perswade , that the remnants of corruption cannot condemn the regenerate man , rom. . . hee inforceth it from his owne experience , thus , for the law of the spirit of life which is in christ iesus , hath freed me from the law of sinne and of death ; as if he had said , of like things and persons there is the like consequence , my infirmities are not imputed vnto me to death , no more shall yours . the reasons of this point are these : first , he that hath a flame in his owne heart , may easily kindle another , and hee that doth not first edifie his owne heart , shall not be so meete to edifie and speake to the heart of another ; a godly mans zeale will warme such as are by , when another shall speake but coldly . secondly , this man shall deliuer the word with much certainety and assurance , because hee speaketh with feeling . a man may out of reading and light of vnderstanding be powerfull in speech , and yet want the seasoning of grace , and speake of many delicates which are vpon the kings table , whereof himselfe neuer tasted : but hee that hath tasted and fed on them , shall both speak more , and more certainely , and be better beleeued . thirdly , hee that hath experience of the word hee teacheth , will build euery way , not onely by doctrine , exhortation , and reproofe : but also first , by example , which greatly preuailes and vrgeth men to glorifie god in the day of visitation : secondly , by prayer in secret with god for his people : his experience of the sweetnesse of godlinesse inflames his affection as pauls , whose loue to his countrey was such , as hee could haue beene contented to be accursed for their saluation , he wisheth all like him , and that euery man had part in christ as he hath , and as earnest is his endeuour . and this prayer of faith hath great power with god , and a promise of blessing vpon a mans selfe and his labours , which another wants . fourthly , god giueth more speciall gifts and experience to speciall men to this purpose , to inable men to his worke : as . cor. . . we were comforted in our tribulation , that we might be able to comfort them that are afflicted , with the same comforts wherewith god hath comforted vs : plainely noting , that hee is not so fit to comfort others , who hath not experience of the comforts of god himselfe . the same dauid professeth of the matter of knowledge , psal. . . i haue not hid thy righteousnesse within my heart , but haue declared thy trueth and saluation , and haue not concealed thy mercy and trueth from the great congregation : where hee shewes , that his first care was to confirme and strengthen himselfe by gods promises , and , when god had taught his heart , he would and did publish , not onely gods trueth , but also his mercy and saluation vnto others ; namely , that which his own soule had experience of . fiftly , a good teacher is the phisician of mens soules : now a good phisician is the experienced physician that can finde out the disease and maladie of sinne , and hath approoued medicines to cure a sinfull heart , not so much out of books and reading , as out of practice , that knows the danger of sinne in himselfe , and thereby hath pittie and loue to remoue it in another . and hence in the law no man might be entred into the ministerie before hee were thirtie yeeres old , that the priests might first learne to teach and be of some ripenesse and experience , before they taught others . whence nazianzen saith , our lord was thirty yeeres old , before he began to be a preacher : & tu magister vis fieri antequam discipulus : yet is it he that teacheth all , had need learne of none , and therefore wee should learne before we teach . but whether may an vnregenerate minister saue and conuert a man ? i mooue this question the rather , because many can scarce be perswaded to heare such , whose liues are scandalous , as being vnworthy to take the word into their mouthes , and vnable to conuert or amend others . in satisfying of whom , i would not any way confirme or harten ministers , who being phisicians cure not themselues , or who like the images in high-wayes point others the way , but themselues stirre neuer a foote in it , or like the file , which smootheth other things , but it selfe remaines rough . howbeit euen of these , i know no restraint in the scripture or let , why they may not bee meanes of conuersion to others : the reasons that mooue mee to thinke so , are these : first , the ministerie is gods owne ordinance , and the power of it stands not in the person of the messenger , but in the worke of his owne spirit . . cor. . . paul may plant and apollos may water , but god must giue the increase . the fruit of preaching is not left to the highest ministers in the new testament , not to euangelists , no nor apostles . a gracious prince giues a pardon to a condemned person : now suppose he should send it by the very est miscreant in his kingdome , doth the pardon lose his vertue therefore ? or were hee not mad , who should therefore refuse it ? so , a physician sends a soueraigne potion or cordiall by some rakehell boy in the shoppe ; doth this hinder the worke and vertue of the physicke to him that takes it according to the direction ? the case is the same , and sheweth that the word is not made worse by his vnworthinesse , who bringeth it . and neither doth the worthinesse of the preacher make the word effectuall ▪ the best being but earthen vessels , in whom god puts this heauenly treasure , that the power might be knowne to bee of god , and not of men , . cor. . . and , rom. . . it is the power of god to saluation , to euery one that beleeueth ; and not of man. secondly , the praise and glory of our conuersion must wholly bee ascribed vnto god , whereas this conceit would much turne it off vpon man. and if a man shall say , that an vnregenerate minister can goe as far in conuerting a man as a regenerate , it wil not seeme vnreasonable , to him that considers first , that god often doth excellent good and great workes by bad agents , wherein hee gets himselfe the more glory of his wisedome , power , and goodnesse . secondly , where god giues a man a calling , he may and doth often blesse the worke , which is his , though not the person working . thirdly , that the whole worke of a man in conuerting others is externall , which this man can performe as well as hee that is conuerted : for the true preaching of the word is the parent of faith , and wholesome doctrine is the immortall seede of our new birth , which none denies but many vnregenerate men do and can deliuer . fourthly , that vnlesse god giue more then the most gracious preacher can giue , nothing can be done ; nay , that god giues more by a minister then himselfe hath , be he good or bad . augustine was first conuerted by ambrose , and afterward went farre beyond him in light and in grace , & so dauid out-stripped his teachers , psal. . , . and doth not god herein make his glory shine , and manifest himselfe to be the giuer of all that grace , when the instrument conuayes more then it selfe hath ? thirdly , why hath the lord thought good to send both sanctified men , and vnsanctified ? balaam speaketh scripture : saul is among the prophets : iudas teacheth and worketh miracles among other apostles : and in the day of iudgement many shall say , lord , wee haue preached and wrought miracles in thy name , whom christ neuer knew , but will say to them , depart from me , yee workers of iniquitie . why doth he make the word in a sanctified mans mouth oftentimes the sauour of death ? why are wee straitly commanded to heare wicked men that sit in moses his chaire , and to doe what they say , if there were no sauour of life in their worke ; and if that of the prophet were not true , isai. . , . the word of god ( who euer brings it ) returnes not in vaine , but accomplisheth the worke , whereunto hee sent it ; and if the ministerie of vnregenerate men were alwaies without efficacie ? we deny not but hee may prepare to conuersion , and build the conuerted , and condemne the wicked ; but , to winne men to saluation , wee are not perswaded of his abilitie . what ? is the word in his mouth strong meate ; and cannot it be milke too ? and why should god vse him in the one chiefe ende of his calling , and not in the other ? no reason can be giuen . fourthly , the apostle paul , seeing many false apostles preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not purely , but of enuy and pride , phil. . , . disdained not , but said , i reioyce that christ is preached any manner of way : gaudet in re , non in modo , saith one : he knew that if christ were preached , some would lay hold on him , and be called out of their estate of heathenisme and gentilisme ; and that though the preaching of these euill men did not themselues good , yet it was good for the church . they were like the builders of noahs arke , who built an arke for others , and perished themselues . and why was paul so carefull , lest while he preached saluation to others , himselfe should be reprobate ? . cor. . . if a man might not himselfe miscarrie , preaching saluation to others . oh , but god hath promised no blessing to his labor , but a curse , psal. . , . the vngodly shall not prosper as the godly doe . first , the worke of an vnregenerate minister , that is called by god , is gods worke , and not onely his . secondly , his worke shall not prosper to himselfe , nor he in it ; but i know nothing , that can stop gods mercy , why it may not be prospered to another . thirdly , those promises and threats in the first psalme , concerning the prosperitie of the godly , and vnhappinesse of the wicked , are not directly meant of outward things or earthly , but of inward and spiritual ; & thus the wicked neuer prospers in any thing he takes in hand , and thus the godly neuer miscarry , but all things are turned to their best . luke . . christ said to peter ; thou being conuerted , strengthen thy brethren : therefore a minister had neede be conuerted , to doe good . not so , but christ onely promiseth peter , that when satan hath sifted him , he shal be raised againe , and being restored out of his fearefull sinne , he must by his example and experience , confirme sinners against distrust and despaire , as hauing knowne gods speciall goodnesse , in drawing him out of so great a gulfe , as his deniall was . but the reward of sauing soules and conuerting men , belongs not vnto an vnconuerted minister , namely , to shine as the starres for euer and euer ; dan. . . therefore he conuerts none . the place is meant of faithfull ministers , who with desire , faithfullnesse , and in gods manner and meanes conuert men , as the former words of the verse intimate , they that are wise , shall shine as the brightnesse of the firmament : according to that of salomon ; hee that winneth soules , is wise : prou. . . that is , he is wise , first for himselfe , and prouident for his owne good , and the blessed reward ; and then for the church , discharging faithfull seruice vnto it : such a wise man the apostle paul would haue timothie to be ; take heede vnto thy selfe , and vnto learning , and continue therein : for in so doing , thou shalt saue both thy selfe , and them that heare thee : . tim. . . but the vnregenerate man takes not heede to himselfe ; and therefore is not wise for himselfe , neither shall shine as the starres : besides , hee that doth a good thing , but not well , doth vtterly lose his reward . and thus i haue fully cleared this question : let none be so fond , as to refuse the almes of the king , because he giues it by an amner ; or a pretious gift of his father , for the lewdnesse of the carrier : elias refused not his meat , because a rauen brought it , but looked vnto god , who sent him with it : so doe thou heare the word as gods word , . thes. . . not as mans , that it may worke effectually in thee ; looke not so much to the messenger as the message . to come now to the vses of the point . first , it shewes , that it is great neede , that a minister be a good man , both for himselfe and others , and haue experience of god in his owne soule . for if the word be onely in his mouth , it may doe others some good , but himselfe none : if in his booke alone , then when his booke failes him , the word failes him : but if with marie , he ponder things in his heart , the word which hee keepes , will keepe him . for this purpose he must labour to finde the word , which he deliuers , to be first effectuall to beget faith in himselfe ; and adde prayer for the spirit , who workes freely where he will ; else his word , which god makes powerfull in many of his hearers , shall be a dead letter vnto himselfe . and no maruell : for many wicked men may and doe speake of great points of religion , of the state of gods children , and of cases of conscience , but without any taste or experience , or comfort and certaintie in their owne hearts of the things they speake ; a forme of knowledge they haue attained , which is meerely historicall , and a booke-learning , and speake as they that tell of strange countries and wonders , of which they haue read , but neuer saw them . such men god often discouereth , by letting them fal off euen from that they know ; their speech , their practice bewraieth them to be atheists , as in heart they euer were , as may be seene by experience of many great lights that haue done much good . secondly , let priuate christians learne hence to obserue their owne hearts , and gods dealing with them , that they may bee able to speake feelingly , in teaching and comforting others . let them learne to obey from their heart , the forme of doctrine deliuered , let them bee transformed into the truth taught and professed : he that doth this , wil prooue an excellent light and patterne of godlinesse in the church , bee his course of life neuer so priuate . thirdly , we must all benefit the church by our experience , as dauid did communicate this his experience of gods goodnesse to all : for first , we receiue no gift , but the whole church hath a right in it . secondly , by communication thereof we shew our loue , which is liberall and communicatiue ; loue edifieth , saith the apostle , . cor. . . thirdly , euery member being graced , graceth the whole body : as an ornament , suppose a ring on the finger , deckes not the finger onely , but also the person . fourthly , the ende of gods giuing of his gifts , is to traffique for him and his people : did men thinke of this , they durst not hide their talents , and bee vnfruitfull as many are , much lesse vse them to the hurt of the church , and disgrace of the godly , as not a few doe . againe , in this inference ( therefore ) dauid giue vs to vnderstand , that this worke of gods mercy shall not only not die in himselfe , but suruiue for euer , and refresh the godly of all ages ; hence note , that the ordinarie workes of gods mercy vpon his seruants , are not recorded for them alone , but for euery godly man to make his vse of them . deut. . . things reuealed belong vnto vs and to our children . and rom. . . whatsoeuer things are written aforetime , are written for our learning , &c. we will prooue this by an induction . in the scripture there is matter first , of doctrine : secondly , of life : both either of faith or of fact . that matter of doctrine belongs to our learning , none denies ; more question is of matter of fact and example : but the scripture puts it out of question , that the examples of the saints are likewise recorded for our instruction : wee may see it thus : all examples of scripture concerne either god or man : if god , it is some worke of mercy or iudgement : if man , it is an example either of vertue or vice : now all these are for our instruction . first , the workes of gods mercie to his children . i am . . . to teach vs how mercifull god is to heare the prayers of his saints ; and to let vs see how much the prayer of the faithfull , if it bee feruent , auaileth , hee induceth the example of elias , who prayed , and shut and opened the heauens . what tell you vs of elias , that was rapt in a fiery charet ? what are we silly wormes to him ? yea , but elias was a man subiect to the same infirmities , and therefore though thou be a man subiect to many infirmities , pray thou also : for the hearing of prayer depends not vpon the worthinesse of the person ( suppose elias himselfe ) but vpon gods mercie in christ ; that is , mans merits : so was elias his prayer accepted , and so shall thine . and to further our hope and confidence , in the same place is alledged the example of iob : yee haue heard ( saith the apostle ) of the patience of iob , and what end god put to it . ob. alas ! what tell you me of iob , a iust man , fearing god , not a man like him on the earth ? sol. oh , but the lord is very pittifull and mercifull vnto vs , as well as vnto him , if wee bee righteous as he was . in our text , dauid found mercy when he confessed . ob. alas he was a man after gods owne heart , and a speciall type of christ. sol. yet he was but a godly man , and therefore shall euery godly man finde the like mercy vpon repentance as he did . paul was receiued to mercy being a grieuous persecutor and blasphemer . ob. oh hee was a man rapt into the third heauens , a chosen vessel . sol. but he was receiued to mercie , that god might in him set out an example of his long-suffering vnto them , which afterward should beleeue to life eternall , . tim. . . secondly , the workes of gods iustice are written for our instruction , as . cor. . . all these things came on them for ensamples to vs , on whom the ends of the world are come . the corinths might haue said , what haue wee to doe with the examples of those , that liued in the old testament ? we are baptized and receiue the sacraments , so did not they . sol. not so , but they ate the same spirituall meate , & drank the same spirituall drinke in diuers signes : and then hee applyes the examples , that if they sinned as their fathers , they should be as deepe in iudgement as they were . luc. . . remember lots wife : many hundred yeeres after , christ calls his hearers to remember her . so . pet. . . the lord made sodome and gomorrah an ensample to them that should liue vngodly . thirdly , examples of the vertues of the saints are written for our imitation : rom. . , . abraham beleeued , and his faith was counted to him for righteousnesse . ob. but hee was fully assured , the father of the faithfull , and an eminent man : what is that to vs , who are farre behinde him ? sol. yes that it is : for this was not written for him alone , saith the text , but for vs also , to whom our faith shall bee imputed also for righteousnes . what if thou art not in the degree of faith , which abraham was in ? be sure thou be a sonne of abraham , and it is not the strength of faith , but the trueth of it , if it bee but a graine , which layeth hold on christ. moses his meekenesse , iobs patience , and iosephs chastitie are recorded for our learning . but if wee must imitate all the obedience of the saints , wee must imitate abraham in killing our children . the doctrine extends it selfe onely to ordinary facts , and not to extraordinarie ones , such as this and others are : the godly must bee imitated in all that obedience , which they yeeld to the common rule of life , but not in speciall commandements . ier. . , . the iewes after the example of abraham did offer vp and burne their children , thinking , that because abraham pleased god in offering his sonne , so should they : but the lord reprooueth and condemnes their fact , saying , i neuer commanded this , nor spake it , neither came it euer into my heart ; namely , not in the law and commandements which binde all ; it was onely a speciall tryall of abraham . that place therefore is the ground of this distinction , to follow the saints so farre as their examples are ordinarie in vertue : yet wee may make some vse of this fact of abraham , as , to part with our chiefest delight if god call for it . and so the apostle limiteth the imitation of christians ; bee yee followers of mee , euen as i am of christ ; we must not follow him being rapt into heauen , or speake all tongues , &c. but so farre as hee exprest christs vertues in his life . fourthly , the vices and slips of the saints are recorded also , though not for our imitation , yet for our instruction : for ( as one saith ) the patriarkes instruct vs , as well erring as teaching vs ; for their slips shew : first , that it is not the strength of grace by which we stand , but gods power : secondly , that the best needes mercy , and is farre from merit vnlesse , it be of death : thirdly , that we had neede raise our selues vp by repentance after euery fall as they did : fourthly , wee must hereby prouoke our owne watchfulnesse , and , while we stand , take heed lest we fall : for if such great okes be shaken , what shall wee poore shrubs expect ? the reasons of the doctrine are these : first , drawne from the scope of the whole scripture : all which , and euery part of it , tendeth to make the man of god perfect and fit to euery good worke , . tim. . . now if euery godly man , or man of god must bee made perfect by the scripture , then must euery one make vse of gods ordinarie workes to any of his seruants . secondly , god is vnchangeable , and the spirit euer like himselfe ; looke as his course hath been towards his children in times past ; so he will still deale , proceeding by the same rule of iustice and mercie : hee neuer takes a wicked man by the hand , neither did any innocent person euer perish vnder his hand ; as a iust god he punisheth like sinnes with like iudgements , and remembers mercy to the godly , because mercy pleaseth him . thirdly , god would not onely describe a way to life in the scriptures , but also hath there set before vs leaders and guides in that way ; whence there is not a vertue in all the scripture commended in the precept , but it is exemplifyed and made to shine in some patterne , and that for these two ends : first , that the godly might haue full and assured direction : secondly , that the wicked , despising both holy doctrine , and holy example , might iustly be condemned . fourthly , god would set a testimonie of his grace and glory in his children , whom because they giue witnesse to his truth , and proceedings , hee calleth a cloud of witnesses : heb. . . first , because in their life and conuersation they witnessed by word and deed to gods church : secondly , in their death many of them witnessed by their blood : thirdly , hereafter they shall witnesse for or against vs ; the saints shall iudge the world : and therefore euery godly man ought to make vse of their example . and is this so ? then this first ouerthrowes that wicked and tyrannicall practice of the church of rome , which takes away the scriptures from the laiety , as vnnecessarie for simple people , though they be the deeds of their inheritance , as if god had onely entred couenant with monkes , priests , and regulars , and not with christian men and women , who may not know either what god hath promised on his part , or expecteth on theirs . but if according to our doctrine all must make vse of the foresaid examples , then they must haue the scripture to know them by , being therein registred . when god gaue his word to the hebrewes , hee wrote it in the hebrew tongue , a tongue familiar to them , and gaue charge that euery one should teach it their children , and deriue it from one generation to another . after when god would propagate it to the gentiles , and the monarchy came to the grecians , god put into the heart of ptolomie philadelphus to prouide seuenty two of the most expert hebrews , skilfull in the greeke , to translate it into greeke , which language was generally knowne in all nations of europe , asia , and africa : which translation of the septuagint is extant at this day . afterward , when the roman empire preuailed , and the latine speech began by that meanes to be most common , god would haue the scripture translated into latine ; to what other end , but that it should be read and vnderstood , and remembred & practised of all , because it concerned all ? but why doe the papists thus cofer vp the scriptures now ? the true cause is , that the light thereof may not discouer their workes of darknesse : but what say they ? oh it is darke and obscure , hard and knotty , a breeder of heretikes , and matter of strife . what ? did god giue the scripture for a remedie , and is it turned to poyson ? did it once serue as a hammer to bruise errors ? and now doeth it serue to breed them ? was it once profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to improue ? and now to impaire the trueth ? did god send it for a doctrine of peace ? and is it now no other then a make-bate ? all controuersies must be decided by it , and peace established on earth with god and men . the word is a lanthorne , and the commandement a light , and plaine to the simple , psal. . . and . . and is it now so darke , as no man can see his way by it ? hath god giuen all rules of doctrine and manners of faith and life , and not onely that , but witnessed all his way with man in examples of mercy and iustice , encouraging piety and vertue , and punishing the contrary ? and all in vaine ? what could the lord doe more to make it easie and plaine , and fit for instruction , then he had done ? in a word , by remouing the scriptures , they doe not onely depriue men of sauing doctrine in the precepts , but also of the chiefe helpe of godly life in the practice of beleeuers . secondly , if euery godly man must make vse of gods ordinary dealing with his children , then wee must take the counsell of bildad to iob , chap. . . i pray thee looke to the examples of the former age , and prepare to search of thy fathers ; namely , whether if thou be pure , god will not awake to thee : looke whether any pure in heart were euer forsaken of god , and as thou shalt find , so conclude , that god will deale with thee too ; make this vse of their example . and we must not onely obserue gods waies with them , but also their waies with god , following their ordinarie examples in vertue , and watch our selues against their vices . many search into the liues of the fathers , and there spy abraham perhaps lying , noah drunken , and salomon with many wiues ; and hence they boulster themselues in sinne : they alleage the example of dauid for adultery , and of paul for rage against god and the godly : but this is to walke by the darke side of the cloude with the egyptians to destruction ; therefore let vs turne to the light side , to the saints graces . ye shall haue some , that being exhorted to piety , and to a narrow watch ouer their waies , will say presently , doe any thus or thus , as you would haue vs ? why , then we shall be singular , we shall haue no company . i wish men would consider their waies by this rule : if thou seest no godly man before thee , suspect that way , and get out of it : but howsoeuer , few in the world walk in the straight way to life , because few find it ; yet look to the word , and thou shalt see on all hands , some or other in that way , there thou hast a cloude to follow , to goe when it goes , to stand when it stands , so thou be on the light side of it ; a notable guide through this pilgrimage of our life . oh , there is no example of such precise carriage , as you would haue vs take vp , none but a few strait-lac't ministers vrge or keepe it . yes , looke to the scriptures , and thou shalt finde such as haue gone before any that are now liuing : it would be counted too much precisenesse now , to walke with god , as enoch did , or for masters to instruct their families , and call them to an account for what they haue heard , and yet abraham did so . if a man should be euer plodding in the word , to draw good lessons from it , he shal be counted but a bible-carrier ; whereas dauid meditated on it day and night , and marie laid vp , and pondered the word in her heart : these would be surely accounted too precise , if they were now liuing . oh , but if a man stand on these precise points , he shal be generally condemned . what then ? dauid cast away all such by-respects , and moses forsooke all , euen pharoahs court , to abide reproch with christ , heb. . , , . the apostle left all and followed him , and the saints alway counted the reproches of christ aboue the treasures of a kingdome . they so ordered their families , that they would not brooke a lyer , a swearer , a deceitfull person , a prophane and scoffing ismael , all must be cast out . oh , then we shall shortly doe our worke ourselues . but dauid did so , psal. . , . and other of gods children : are we not also counselled , heb. . . that no prophane person be amongst vs ? thus we see , that there is no such strictnes , but an example therof may be found in the scripture : therefore let the world scoffe and laugh while it will , yet the godly must make vse of these examples . thirdly , we must hence learne to be ready to speake of our experiences of god to euery godly man , that others may learne from vs to trust in his mercie : so doth dauid , psal. . . come & harken , all ye that feare god , and i will tell you what he hath done to my soule . thus are fathers charged to tell their children , and the children their children , concerning the passeouer , and the stones that were pitcht in iordan . so hezekiah said , when longer life was granted him : isa. . . the liuing , the liuing shall confesse thee , as i doe this day , the father to the children shall declare thy truth . and by this meanes there shall be a succession of men still vpon earth , to tell of the mercies of god when we are gone ; and so , while we in our owne persons shall doe it in heauen , others by our meanes shal do it on earth . fourthly , here is a note to know , when a man makes right vse of the scripture , not onely when hee beleeues the storie , ( for so doe the deuils : ) but when he affects it , applies it to himselfe , mingleth it with faith to make it profitable , to admonish himselfe and others by it . hence issue three great benefits . first , a christian shall be in no condition , but he shall bee able to parallell his estate in some of the saints , hee shall see his owne case in some of them , and so shall obtaine instruction , direction , and consolation by them . secondly , wee shall testifie to god and his saints , when our liues shall be exemplarie , and conformable to godly precepts and examples . thirdly , in the day of iudgement , we shall haue all the saints , patriarkes , prophets and apostles to witnesse with vs , and for vs. in a difficult case , a man would giue all hee hath for a witnesse on his side ; and we in this great assise of life and death shall haue the witnesse of all the godly ; god shall stand for vs , the practices of the saints shall iustifie our practices ; if we iustifie their practices here , they shall iustifie ours hereafter . euery one that is godly . ] here is the person that must pray , the godly , and euery one of them . the word translated , godly , signifies in hebrew two things : first , one whom god sheweth mercy vnto , a gracious man , in fauor and grace with god : so the elect are vsually called vessels of mercy , that as a vessell is filled with liquor , so are they with gods mercy . secondly , it signifies one that sheweth mercy , a mercifull man , which is a propertie of a godly man , who is like his father , mercifull as he is ▪ the lionish and wooluish nature is put off , and hee is become humble , meeke , gentle , as the lambe and the little childe , isai. . . out of the former consideration wee may note , that onely the godly man is fit to pray , or , onely hee that hath grace , can pray for grace ; vessels of mercy can pray for mercy , and none else . prou. . . the sacrifice of the wicked , is an abomination to the lord : but the prayer of the righteous is acceptable vnto him . genes . . . the lord had respect to abel and his offering : but vnto caine and his offering he had no respect . now by faith abel offered a better sacrifice then cain , heb. . . first , his person was accepted , because he was in christ , and then his sacrifice . iames . . the prayer of the righteous auaileth much , if it be feruent . ier . . though they crie vnto me , i will not he are them . what is the reason ? see it in the tenth verse , they turned backe to the iniquities of their forefathers , which refused to heare my words , &c. the reasons of this point are these : first , he must be a good man , that must pray a good prayer , a good tree that must bring forth good fruit : a bad man cannot make a good prayer ; for such as the roote is , such is the fruit . secondly , he only can pray aright , that hath the spirit of prayer , which teacheth vs to cry abba father , this is the spirit of adoption , rom. . . neither doth god know any other voyce , but the voyce of his owne spirit . ephes. . . pray in the spirit . yea but it is said , luk. . . the holy ghost is giuen to them that aske him ; therefore hee can pray and obtayne the spirit , that wants him . the scope of this place is not to shew , whether the holy ghost or prayer goe before ; but to shew how those that receiue the spirit , are to be exercised ; who , where he is , lyeth not dead or idle in the heart , but stirs vp desires and grones vnspeakeable . but how can a man pray for the holy ghost and obtayne him , when he hath him already ? by the holy ghost is meant , first , the gifts and graces of the holy ghost . secondly , the inward sense and feeling of him in the heart : thus we may pray both for increase of his gifts , and for a comfortable sense and feeling of him : for neither of them is euer so great , but we may still pray for more , to haue them increased . shall we not pray for daily bread , because we haue bread ? or shall not we say , forgiue vs our sinnes , because wee beleeue the remission of our sinnes ? yes , because we pray for gods staffe and blessing on the former , and a more full and comfortable feeling of the latter . thirdly , onely the godly man can pray , because hee only hath the promise of prayer : all the promises of life in grace and glory , are made to godlinesse ; the promise to be heard in prayer , is made to the go dly man , ioh. . . if yee abide in me , and my word in you , aske what ye will , and it shall be giuen you . how can hee aske mercy , that hath no part in mercy ? or how can he be heard in mercy , to whom mercy belongs not ? fourthly , because onely the godly man hath faith , without which nothing can please god : this faith assureth vs of that we aske , and issueth from iustifying faith ; see . ioh. . , . that yee may beleeue in the name of the sonne of god , and this is the assurance , that if we aske any thing according to his will , he heareth vs. faith is an hand or arme , by which wee lay hold vpon blessings : if once wee bee perswaded that god hath giuen vs christ , wee will easily beleeue that hee will giue vs all things with him ; for he that giues the greater , will not denie the lesse . our sauiour , when diseased persons came for bodily health or ease , was wont to say , according to thy faith be it vnto thee : so in all our requests , the presence or absence of faith giues our prayer returne : according to the weakenesse or strength of the arme of faith , so is the coldnesse or abundance of comfort to our heart : so that faith onely giues taste and rellish to the prayer , which a beleeuer makes . fifthly , christ in his prayer teacheth vs to begin with our father , teaching thereby , that he must call god father , who must pray acceptably ; and that includeth sundry child-like affections , all concurring in a rightly disposed person to pray , as first , reuerence and feare , when hee comes before his heauenly father : a sonne honoreth his father ; if then i bee a father , where is mine honor and feare ? malach. . . secondly , a child-like boldnesse , comming through christ to a father full of mercy and compassion , pittying his children more then earthly parents can , isa. . . by christ we haue boldnesse , heb. . . thirdly , loue to god as to a father : for a godly man seekes not himselfe in prayer , but gods glory with his owne shame . fourthly , charity and loue to our brethren : for when wee come into the sight of our father , wee dare not bring prayers in one hand , and malice in another , but pray , forgiue vs as we forgiue . sixtly , onely the godly man can pray acceptably , because hee alone hath remoued the barre and partition-wall , that stood betweene god and him , bringing repentance and godly sorrow for sin with him . the blinde man could say , god heareth not sinners , that is , impenitent ones ; but hee heareth those that are repentant . psal. . . if i regard wickednesse in my heart , the lord will not heare me . incense in the law was a type of prayer , yet in isa. . . the lord tells the iewes , who came in their sinnes , that incense was an abomination vnto him : god hates our incense , our prayer , if we come with prophane hearts as they did ; he neither receiues it from vs , nor we any good thing from him ; but a godly man hath remoued this rub . first , note hence the miserable condition of an impenitent sinner , and of an vngodly man , that is without remorse , and wallowes in vnconscionable sinnes : hee cannot pray , he neuer prayed in all his life , he was neuer in mercy heard in his prayer , but loseth all his labour ; and well if it were no worse ; for all his prayer is turned into sinne , his prayer is abominable , prom. . . as often as he went about to pray , he did nothing but multiply sinne against god ; he mumbled vp a few prayers and fared accordingly . if this be so , then it seemes vnlawfull for the wicked to pray ; if he pray not , it is condemnation ; if he pray , it is no lesse . he is bound to pray , but not to sinne in prayer : in the second commandement hee is inioyned to bow downe and worship god in prayer , and the third bindes him euer to doe it well , lest he pray in sinne , and so take gods name in vaine . alas then , what must he doe ? only the grace of repentance can reconcile these two , and draw the sinner out of this maze , and make him pray aright . yea , but god heareth the wicked often-times , and granteth what they aske , as peace vnto ahab vpon his humiliation . god heareth what a wicked man saith in prayer , and yet heares not his prayer , no , not when he giues the same thing that he asketh : for , first , all that the wicked get from him , is externall and common to good and bad , but no one fauour of speciall grace . secondly , he giues them euen that in wrath and vengeance , not for their prayers sake . thirdly , when they aske things good in themselues , and euill for them , not knowing to vse them aright , hee granteth in iustice what it had beene mercy to haue denyed ; as contrariwise , hee heareth his children in mercy , denying them that , which they haue sinfully asked . fourthly , that which he giues , shall turne to their woe and miserie , and shall but heape coles vpon their heads , euen wealth , prosperitie , and dignitie , all shall but make their sinne out of measure sinfull ; whereas all things shall worke together for the best to the godly , euen crosses and afflictions . fifthly , god giues nothing but by vertue of the promise ; no promise but is by christ ; a wicked man hath no part in christ , and therefore neither in the promise : a plaine case . sixtly , neither is the wicked mans prayer a meanes of granting the request , or obtayning his desire , so as god stil heares not his prayer : for how can that prayer finde accesse or acceptance , which is not preferred in christ ? but they are fed onely by a generall prouidence as the beasts are . psal. . . the wicked man calls not on the lord ; that is , either prayes not at all , or as good he did not . let this be a motiue to further our repentance : for else , if a man vtter neuer so many words of prayer , god will not heare him : how iust is it , that he that will not heare god , when he calleth , should not be heard of god , when hee calleth ? that he , that is a prophane mocker of god , god should mocke him in his destruction ? that he that turnes his eare from the law , should haue gods eare turned from him ? that he should aske and not receiue , that asketh amisse ? how iust was it vpon the iewes , who were cruell and of bloudy hands , that god should hate their persons and prayers ? and is it not as iust , that vnmercifull men , oppressors , vsurers , ismaels , quarrellers , whose hand is against euery man , and euery mans against them ; hard-hearted persons , that stop their eares against the cry of the poore , that they should cry and not be heard ? surely , the sentence is passed already , that iudgement mercilesse belongs to him that shewes no mercy . secondly , this doctrine ouerthrowes the idle conceit , wherewith numbers of men delude themselues ; o , if they haue but time at their death , to say , lord haue mercy , then they shall doe well enough , though all their life they cast off all care and counsell . but what ? is the godly man he , that shall pray and find mercy ? and shall prophane wretches , that haue set their faces all their dayes against heauen , thinke to bee heard in the day of their distresse and death ? how canst thou then claime any one promise ( and much lesse all ) when thou neuer keptest the least condition of faith and repentance ? how then shall god be iust , who hath said , that he will laugh at such , when their sorrow commeth ? besides , we must obserue a great difference betweene the prayers of the godly , and the wishes of the wicked . first , the one is an earnest desire of the heart , prizing greatly that which he desires ; the other is but a snatch , or a sudden flash , out of an illumination of the vnderstanding , but not out of any affection of the heart , because he vnderprizeth the thing prayed for , and will not sell all for it . that which others get with much labour and strong cryes , a wicked man thinks he may only call for it , and haue it ; hee will enioy his lusts all his dayes , and then the last day promise reformation . no , no , god is not so prodigall of mercy , as to take thy leauings , and be beholding to thee for a little lip-seruice ; in all the scripture there is but one example of one receiued to mercy the last houre , thinke not that thou shalt bee the second . secondly , the one is a true desire with endeuour in the right meanes , and care to referre it to the right end ; he will obtayne heauen by faith , repentance , mortification , &c. but the vngodlies proceeding is but a iump , to the end without the meanes . cursed balaam desired to die the death of the righteous , but he would leape ouer the life of the righteous ; so , many leape ouer the meanes , and thinke to come to the end immediately ; but twentie to one if they leape not too short . simon magus desired the gifts of the holy ghost , but to a bad end , to make gaine of them , and that he might be beleeued to be some great man , whereas a godly man aymes onely at gods glory in his owne saluation . and thirdly , if euery true desire hath assurance to obtayne , because it must be directed by the word , lifted vp by the spirit , and encouraged by the promise , then can no such vnsettled and vncertaine wishes , bring any comfort to the heart , when a man hath all his life long resisted the word , despised the meanes of faith , contemned the promises , and grieued , nay , despighted the spirit , how can hee haue any comfort by his prayer ? and , how can he haue any elsewhere if not from that ? thirdly , this shewes vs , that the way to bee heard of god in prayer , is to be godly , to bring godlinesse and religion , an heart mortified to sinne , and quickned to grace , adorned with faith , and settled in good conscience . dauids example of finding deliuerance in trouble , and comfort in affliction of spirit , belongs only to godly and humble men , that shall confesse and pray as hee did . if thou wilt be heard of god in prayer : first , get the notes of gods child vpon thee , and thou shalt obtayne mercy : for it is the priuiledge of a child to be heard , in whatsoeuer his father sees good for him . what saith christ ? if you , being euill , can giue good things to your children , how much more will your heauenly father ? secondly , become gods seruant : for it was the vsuall ground of dauids prayer , to say , lord , i am thy seruant , heare and deliuer thy seruant . thirdly , get humilitie vnto thee ; for the sacrifice of god is a contrite spirit , psal. . . such sacrifices hee is well pleased with . fourthly , the poore blinde man sheweth ; the qualitie of that man whom god heareth . ioh. . . god heareth not sinners , but if any be a worshipper of him and doth his will , him he heareth . the same condition is required of him , that would speed in his suites . . ioh. . . whatsoeuer wee aske , wee receiue of him , because wee keepe his commandements , and doe things pleasing in his sight . yee aske , and haue not , saith iames , because yee aske amisse : and when doe wee aske amisse ? when wee doe not keepe gods commandements : but how shall we know that we keepe them ? vers. . if we loue one another : for charitie is an vndiuided companion of true pietie . to conclude this point ; let vs take iobs friends counsell vnto him , acquaint thy selfe with god , and he shall prosper thy way before thee , thou shalt cry vnto him , and he shall heare thee , iob. . . now in the second place , in that the word translated ( godly ) signifies a mercifull man , note that no seruice of god , or exercise of religion , can be acceptable to god , which is not performed by mercifull men . all gods worship must be ioyned with mercy : for here it is said , the mercifull man shall pray , isa. . . to . god reiected all the iewes seruices , because they did not fast from strife as wel as from meat , and because their hands were full of bloud . zeph. . . seeke yee the lord , all the meeke of the earth ; whence is noted , both that this is a denomination of a righteous man , to be meeke , and that none but such meeke persons can seeke god to find him . mat. . . the doctrine of the pharises was , that if men brought oblations to the temple , though they relieued not their poore parents , yet god was well pleased with them : but the words following shew , that this was but an hypocriticall tradition , reuersing the commandement of god. matth. . . blessed are the mercifull , for they shall obtayne mercy : what is it that we aske for , when wee come to doe god his due homage , but to obtayne blessednes and happinesse ? but this we cannot doe , to be accepted , without mercifulnesse . so , vers. . if thy brother haue any thing against thee , goe first and bee reconciled , and then come and offer thy gift . reasons of this point are these : first , those things which god hath ioyned together , no man must separate ; but god hath ioyned together the workes of the first and second table , the loue of himselfe and of our brethren ; of himselfe and of his image ; of our forgiuing our neighbours , and his forgiuing of vs ; these are inseparably ioyned , and therefore we must not dissolue them . hence , isa. . . hypocrites pretending religion , are called to breake their bread to the hungry , that is the true fasting . secondly , vnmercifulnesse hindreth both the preferring of our prayers , and likewise the preuailing of them . first , it cuts off prayer , . pet. . . husbands must dwell with their wiues like men of knowledge , and take heed of strife , lest their prayers be interrupted . the very husband and wife , the neerest couple , cannot pray priuately , if they doe not put away strife ; and how can the same but hinder publique prayer also ? the spirit of god cannot light on a christian , but in the shape of a doue , as it did on christ ; the temple that is fit for the holy ghost to dwell in , must be mercifull : see isa. . , . secondly , it hinders our prayer from preuailing , because of the promise and the threatning : the promise of being heard is made only to the mercifull , that the meeke shall inherite the earth , psal. . . and that the lord will hide them in the day of wrath , zeph. . . so threatning is gone out against the mercilesse , euen iudgement mercilesse belongs to him that shewes no mercy ; and as a man iudgeth , so he shall be iudged , and his owne measure shall be met to him againe , mat. . , . so that if a man be an ismael , rough against euery man , god will be rough against him ; and , if we be vnpittifull , we shall be vnpittied of god and men. thirdly , no sound worship can proceede but from a sound religion , and that is the religion and wisedome which is from aboue , and the qualitie of it is that it is peaceable , iam. . . gentle , easie to be intreated , full of mercy , and good fruits . the gospell which we professe , is a gospell of peace , fostereth peace , and seeketh it by all meanes . fourthly , so long as any a●e slaues to the deeds of the flesh , it is impossible they can be acceptable to god : but debate , hatred , anger , rage , murthers , are condemned for the vvorkes of the flesh , which shut a man out of heauen , gal. . . but vvherein stands this mercy , vvhereunto prayer must be coupled ? it stands in these things . first , in pittying the bodies of men in their wants . secondly , their soules much more . thirdly , in supplying their wants , as reliefe , succour , comfort , counsell , &c. to be rich in good workes , and restore them that are fallen , by the spirit of meeknesse . this teacheth all of vs that professe the doctrine of the gospell and true religion , and the pure worship of god , how wee ought to be disposed , when wee come to performe vnto god religious duties , as prayer , &c. those that come neerest to god to present seruice acceptable to him , must more especially look to this point , namely , to take heede of the spirit that lusteth after enuie , and sets men in a rage against gods image and those of the same profession with them ; and they must take the counsell of the apostle , . cor. . . bee of one minde , liue in peace , and the god of peace shall be with you . and let vs consider first , we are all members of one bodie , wherof christ is the head ; nature teacheth one member to pitie and help another ; if one bee ill affected , to get remedy for it ; and so must christians . secondly , a meeke and mercifull spirit is much set by of god , and called for at our hands by christ , of whom wee must learne to bee humble and meeke : a sure note of one that is brought into christs kingdome and sheepefold . thirdly , god hath taken all execution of vengeance out of our hands ; vengeance is mine , i will repay , saith the lord , deut. . . and if we will take the sword of reuenge into our hands , it will prooue but a sword to our owne destruction . fourthly , if we looke at the recompence of reward , we are to be prouoked to the workes of mercie . as a man sowes , so shall he reape , sowe mercy and reape mercy , sowe liberally , and reape liberally ; god giues seede to the sower , . cor. . . and makes men rich vnto the works of mercie , ver . . how was the poore widdowes oile increased , when shee sowed mercie to elias in his want ? she had sufficient , till the hard yeere was blowne ouer . thy expences shall haue a rich returne , it shall bee but a lending to god with abundant vsury ; for earthly and base things , we shal obtaine heauenly and glorious ; it is a sowing on earth , to reape in heauen . fiftly , if we desire patternes and presidents in mercifulnesse , we haue enough : first , wee haue god himselfe , whose mercies are aboue all his workes : how mercifully did he forbeare the world an hundred yeeres ? and what experience haue our owne soules , how he daily forgets and forgiues innumerable sinnes ? therefore be we mercifull , as our heauenly father is mercifull . secondly , christ the sonne of god is a president herein , whose mercy and compassion was such as hee laid downe his life for vs , that wee should also lay downe our liues for the brethren : . iohn . . thirdly , the saints of god haue gone before vs in examples of mercy . moses was a man mightie in word and deede , yet the meekest man on earth , numb . . . abraham yeelded to lot his inferior ; isaac swallowed many indignities at abimelechs hands , and iaacob as many at labans . dauid spared saul his enemie , when he had him at an aduantage , and pardoned shimei a traytor , when hee had cursed him and threw stones at him . yea all the prophets , apostles , and saints , as much as lay in them , had peace with all men . if wee professe our selues the sonnes of god , how are we so rough against our brethren , so without pittie and charitable disposition ? as lamech , ismael , or cain , who learned of the deuill , who was a murtherer from the beginning , to hate and kill his brother . let professors leaue these workes of the flesh to such as are in the flesh : let vs be led by another rule , as christians mercifully considering one another , and not as bruit beasts ledde by sensualitie . we must not follow noysome lusts and humours , but the rule of gods word , to blesse though we are cursed , and take things at the best , and seeke peace , and follow after it . let professors consider the sweet fruit of christian communion , which by a mercifull and meeke spirit is enioyed , but by wrath and rash anger violenced ; how that the peace of the church and publike quietnesse , the honour of their profession , the comfort of their conscience , and acceptance of their prayers or any seruice cannot stand by them , if they subdue not their spirits in this behalfe . secondly , this shewes vs what to thinke of that religion , which vpsetteth and vpholdeth it selfe by crueltie and malicious rage and furie ; it is a religion which god hath no delight in , hee neuer did set it vp , nor accepted it . it cannot be the right religion , which by crueltie , sword , and fire , either planteth it selfe , or seeketh to supplant others . therefore wee may note in the scripture , that those religions , that were hated of god , were cruell and vnmercifull . one might haue read in cains forehead what religion he was of : no maruell if god reiected his sacrifice , seeing hee bore such deadly malice against his brother . of what religion were the egyptians that kept vnder the israelites so tyrannically , but barbarous , wicked , and idolatrous ? iaacob must haue a place by himselfe to dwell in , because his religion was an abomination to them , they must not see him performe the seruices of it . manasseh set vp idols , sought to witches , yea himselfe was a magician or coniurer , and what was his practice ? looke and wee shall see , that no man euer shed more innocent blood then hee did . here was a note of a false religion , euen cruelty , such as wee read not of in any of his predecessors . antiochus epiphanes a monster among idolaters , did so prodigiously waste the blood of the holy people , as neuer was since there began to be a nation , till that time . dan. . . the heathen emperours made such butcheries vpon the bodies of the saints , as euery street seemed a shambles of christians , and euery line of the story written in blood ; and their religion was sutable , barbarous , and butcherly . saul was zealous in his religion , and breathed out nothing but slaughter and threatning , but all that while his religion was proportionall , hee knew not christ nor what hee did . but the romish religion goes beyond all other in crueltie and vnmercifulnesse , and therefore of all other must be most hatefull to god. it was said long since , that antichrist the head of that church must be an appollyon , a destroyer , and . thes. . . the sonne of perdition , both actiuely , and passiuely , in himselfe and vnto many others . he must be cloathed in scarlet , a colour dyed in the blood of the saints ; and a beast that must make warre against the witnesses of god. the church of god in the old testament indured most grieuous oppression , and was vnmercifully handled in egypt by pharaoh , in canaan by the king of syria , iudg. . . by eglon , king of the moabites ; by iabin , king of the canaanites ; by the midianites , ammonites , and philistims , and by nebuchadnezzar in the babylonish captiuitie : but all this was nothing to that it suffered by antiochus epiphanes . and yet this of antiochus , was but a type of antichrists persecution ; his wicked rage was but a shadow to this : here is an vnmercifull destroyer , that killeth , first , the soules of men by poysoning their mindes with false and damnable doctrines : secondly , the bodies of men with horrible and vnheard-of crueltie and tyrannie . here is a woman drunke with the blood of the saints and of the martyrs of iesus ; reu. . . what shall we thinke of that religion , by whose edicts , perswasions , and approbations all the christian blood almost hath bin shed vpon earth since the ten first persecutions ? who hath done this but the firebrands of babylon ? what of that religion , which committeth kings and emperours together , making them wolues and tygers one to another ? and who doth this but nebuchadnezzar the head of this babylon ? what of that religion , that blowes vp massacres , rebellions , seditions , treasons in all countreys ? this also doth the scarlet-whore of babylon . what of that religion , that sends out cut-throat villaines with pardons to stab and poison kings and potentates of the earth , yea to blow vp with one terrible blow three whole states and kingdomes ? this also doth the mercifull holy father at romish babylon . who hath kindled so many furnaces to burne the bodies of gods saints in all christendome , but that meeke sonne of perdition , whose mercies are cruell ? what may wee thinke of the mercilesse inquisition in spaine ? or that horrible massacre of the christians in france , the like whereof was neuer seene in any nation ? here in our owne land , what damnable plots , and deuillish designements haue there beene against the persons of our kings and princes ? what shall i speake of the vnnaturalnesse of their cruelty amongst vs , while they haue chased away all pitie and respect of silly persons , who in regard of the impotencie of their mindes or their tender age , might by all lawes of nature and nations haue laid claime to mercie , if the ocean of heathenish , i meane popish crueltie , had not broken all bounds and bankes ? what hurt could a boy of eight yeeres old doe to their religion , who yet for that was scourged to death in bonners house ? what hurt could that babe do them , that sprang out of the mothers wombe , and was cast in againe , because it was a yong heretique , and so baptized in the mothers flames and the owne blood ? what madnesse was it to apprehend a madde man , one collins , who held his dogge ouer his head as the priest did the hoast , for which hee and his dogge were burnt for heretiques ? a wofull meanes to bring a madde man into his wits . with how little reason could they demaund a reason of the faith of a madde man ( one cowbridge ) and make a madde mans words without vnderstanding , a sentence of his owne death , for which hee was burnt at oxford ? but where furie hath madded men , no argument can mooue them to pittie . what religion is that , the wrath of which sticketh not either to bury the quicke as marion at burges , or to vnbury the dead , as wickliffs bones burnt one and fortie yeeres after his death ? peter martyrs wife at oxford , two yeeres after his death burnt for an heretique ; at cambridge mr. bucer & phagius , cited out of their graues to appeare foure yeeres after their buriall , which when the silly ashes could not doe , they were digged out , and burnt on the market-hill , because they did not answere and satisfie such articles as were laid against them ? richard hun , apparantly hanged by them in the prison , was also burnt after his death . iohn tooly being dead and buried , was cited to appeare before bonner by a day appointed , at which time limited and expired , he was excommunicate , and straite charge giuen , that no man should eate or drinke with him , or if any met him , they should not bid him god speed , or if he came to church in time of diuine seruice , he must be thrust out : after that this excommunication wrought nothing vpon the dead man , hee was condemned and committed to the secular power , and so the poore dead man was the second time by the sheriffs executed . is this cruell religion of god ? did christ or any of his apostles bring in the trueth by fire or sword ? no , it is falsehood that must stand by power and humane policie . when the two disciples asked christ , if they should call for fire from heauen against the cities that receiued thē not ? no , saith christ , ye know not what spirit ye are of : but let antichrists disciples aske him , as faux & winter did garnet : shall we call for fire from hell against those kingdomes which will not receive vs ? hee saith , yea , because hee knowes what spirit they bee of , resolute , but infortunate gentlemen : begin to dig vnder the parliament-house , and when all the house is set to make lawes against the catholikes , giue them a terrible blow , and they shall neuer know who hurt them . o , but what speake you this against the religion of the church of rome ? this is the fault of men , not of their doctrine . nay , but it ariseth out of the grounds of their doctrine , which is ful of cruelty and bloudinesse . iesuitisme is the rebels catechisme . i will set downe their doctrine in certaine positions , which are eminent in their authors at this day . first , the pope ought to driue woolues , and bad leaders , heretique kings ( that is , protestants : ) àgrege & dominio , not only excommunicate , but also driue them from their kingdomes . this is bellarmines position defended by the pope himselfe . secondly , not onely manifest , but also secret and suspected heretiques ; so symancha . thirdly , not onely themselues , but all their fauourers also and children : so creswell . fourthly , quibuscunque modis , by any meanes , saith sanders : vi , or dolo , as iudith put downe holofernes , and iehu athaliah ; reinolds and boucherius : or by a knife or dagger , as henrie the third and fourth , kings of france , were murthered : or by dag , dagger , or poyson , as against elizabeth our queene often , at the perswasion of walpoole , a priest and cardinall of coome : or by gunpowder against three countries , at the perswasion of garnet , prouinciall of iesuites in england . fifthly , not only the pope , but also all christian people are bound arctissimo conscientiae vinculo & extremo animarum periculo , to resist any hereticall king , sirem praestare posuit , if he can bring the matter about : so creswell . sixthly , kings as soone as they begin to be heretikes , are presently ipso facto & deiure excommunicate , and depriued of their kingdomes , and their subiects freed from the oath of alleageance ; so saith allen , who for the same obtained a cardinall-ship . this , saith he , is a iust , holy , and honourable warre ; and hence he speaks to the english nobles to rise vp in armes against queene elizabeth . seuenthly , henrie the third , a french king was iustly slaine before excommunication published , because publike sorrowes waite no formes , and in such publike things euident knowledge sententiae locum habet , is in place of sentence : so said william reinolds . eightly , a secret heretike is not onely ipso iure excommunicate , but his children also deposed from the kingdome , because leprous parents beget leprous children . thus symancha a wicked knaue cuts off branch and roote . ninthly , yea , but the pope-holy-father , he approues of no such things , no , not he , because he cannot erre . yes , then gregorie the seuenth , and gregorie the ninth , erred not in teaching , that so soone as a king is an heretike , his subiects are freed from all loyaltie . nor sixtus the fifth , in making a laudatorie oration vpon the murder of henrie the third , king of france . nor pope pius quintus in his bull , saying , volumus & inbemus , we will and command , that all subiects take vp armes against queene elizabeth . tenthly , no murder without a iesuite , no treason without a priest. mariana found an apt scholer of rauilliac , and gaue him a poysoned dagger to kill the french king. catesby , percy , faux , were apt scholers of garnet : so gerard , parsons , greenewell . nay , these peaceable men themselues , one strucke out the tooth , another the heart of henrie the fourth . who after all this can doubt of the wickednesse of the romish religion ? or who can thinke it acceptable vnto god , seeing the godly , the mercifull man onely can performe acceptable seruice ? what ? is not god pleased with that religion , which he hath prospered so long ? neuer any religion so rich , so strong , so embraced , so defended by the kings and princes of the world. first , the kingdome of antichrist hath taken deepe rootes for many ages ; because , first , the shaddow neuer leaues the body , antichristianisme a shaddow of christianitie : so antichrist began to worke in the apostles daies , and shall continue to the ende of the world . secondly , the lord will haue his church still combate in this world , to shake it out of securitie , and to get gods armour , which is onely able to preserue it from the deadly poyson that is in that enchaunted cup. thirdly , by prolonging this warre , he hath occasion to shew his wisedome , mercy , and iustice , in preseruing his church through such danger , and to trie the faithfulnesse and constancie of his saints : heere is the patience of the saints . fourthly , sinne and want of zeale in the church , is a cause why he still stands a farre off ; the time of deliuerance is not yet , dan. . . but yet the sentence is passed against that church , it is fallen , it is fallen , babylon the great citie , reuel . . , . and giue her double to that shee hath done . secondly , that church is already blasted by the breath of gods mouth : gods word hath detected the man of sinne 's fraude , wherewith hee hath blinded the world : his bulls , that were once as terrible as thunder , and affrighted all christendome , are now accounted but paper-shot or a flea-bite , and as winde in great part ; his pardons and indulgences , which were once bought at so deare a rate , are now contemned euen of little children , as things of no value : his claimes are disclaimed by princes ; and notwithstanding all his phisicians about him , he is consumed , and much withered . thirdly , he shall bee quite abolished in himselfe and his members at the comming of christ , when himselfe and his whole sent shall bee cast into the burning lake , as a mill-stone into the bottome of the sea , neuer to be raised vp againe . vnto thee . ] here is the third point , namely , the person to whom the godly man must pray , and that is god himselfe . whence note , that euery godly man in his affliction prayeth vnto the true god , and to him alone . psal. . , , . in my day i called vpon the lord , and the lord heard me . hezekiah in his day , when his daies seemed to be cut off , turned his face to the wall and wept , and prayed to the lord , who heard his prayers , saw his teares , and gaue him his desires , isai. . , , . paul also in his day , being buffeted with the messenger of satan , prayed thrice , that is , often to the lord , and the lord answered , that his grace was sufficient for him : . cor. . . the reasons of this point are these : first , he cannot be a godly man , that in the time of his peace and prosperitie , approues not his godlinesse , by being much and often in this dutie of prayer , and much more in his affliction and distresse ; because , first , a godly man cannot bee without the spirit of adoption , which makes the heart thirst after the liuing god , and formeth sighes and grones and desires in the soule after him ; the spouse calleth christ , him whom her soule desireth : whereas it is a signe of a dead soule , and of a bad constitution , to be without these desires and requests , as david makes it a note of an atheist , not to pray : psal. . . secondly , a godly man cannot deny vnto god the principall part of his worship , which himselfe hath prescribed for his owne so great glorie , and our owne so great good and vtilitie . a godly man cannot but giue him the honour of maiestie , in seeing our hearts and wants , and abilitie to relieue them , and the honour of mercy , both in confessions , petitions and praises . thirdly , a godly man cannot but depend vpon god , as the fountaine of grace , as the father of lights , the staffe of his life , the length of his daies , the strength of his heart , his portion for euer : neither can a godly man testifie this confidence in god otherwise , then by resorting to him as a god hearing prayer . fourthly , a godly man cannot but sanctifie all his actions and gifts , and all gods creatures by this meanes , which else are not pure vnto him . nay , a godly man cannot but increase and strengthen his graces by the meanes of prayer , and by the same meanes preserue his holinesse and grace , and exercise them , which stand or fall , are weake or strong , as this grace of prayer is . secondly , a godly man cannot , but much more in affliction and trouble , seeke god by prayer . if aduersities presse him , disease paine him , dangers threaten him , sense of sinne pricke him , conscience of guilt wound him , and corruption worke vpon him : now is a time of seeking god in his promises ; now is a time ofneede , when a man sees his owne weakenesse ; now is the time of obedience to that commandement , is any afflicted ? let him pray . and psal. . call vpon me in the day of thy trouble , and , the prayer of faith shall saue the sicke : now is a time when men lay fast hold vpon god , and will not let him goe , whereas in the time of peace , we hold god but carelessely . when iaacob wrestled with the angell , he would not let him goe till he had blessed him . affliction is as bellowes to our prayer , to kindle and blow vp this grace to a great flame and brightnesse . thirdly , no godly man will pray to any , but the true god in trouble : first , because euery godly man knowes , that whom hee prayes vnto , hee makes him omniscient , that must see the wants of all men , and all the desires of all mens hearts : he makes him omnipresent , that must receiue all the prayers , preferred in all the corners of the world : and he makes him omnipotent , able to supply all the wants which are made knowne vnto him . secondly , the ground of all prayer is the couenant , as isa. . . now , o lord , thou art our father : loe , we beseech thee , behold , we are all thy people : and psal. . . euery godly man knowes , that the couenant is made betweene god and his people , and that all the promises of helpe in the scripture are his , and none else can lay claime to vs but god , as dauid said , psal. . therefore godly men , being in couenant with none but god , they will pray to none but god. thirdly , euery godly man knowes the commandement , thou shalt worship the lord thy god , and him onely shalt thou serue : he knowes , that god is a iealous god , and admits no corriualls ; for his glory he will giue to no other : see psal. . . fourthly , euery godly man knowes , that hee must beleeue in him , on whom hee calleth , rom. . . and hence it is called the prayer of faith ; therefore as he must beleeue onely in the father , sonne and holy ghost , so he onely calles vpon them . fifthly , euery godly man knowes , that if the spirit direct his prayer , it teacheth him to call abba father , and , if his prayer be squared to the rule of prayer , he must goe to our father which is in heauen . he that is a iew within , hates samaritane-worship , who worshipped they knew not what , but hee knowes what hee worshippeth , iohn . . well , if this be so , then no godly man euer did , or wil pray to the angels or saints , or to the court of heauen ; for this is an high vngodlinesse and idolatrie : for , first , the angels know not our hearts directly : . kin. . . heare thou in heauen in thy dwelling place , and be mercifull , and doe and giue euery man according to all his waies , as thou knowest his heart ; for thou onely knowest the hearts of all the children of men : here we see , that it is gods priuiledge to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and if hee onely , then not the angels , who therefore are not able to know our wants . secondly , the angels are but fellow-seruants , and not gods to be worshipped . thirdly , they refuse all religious worship and seruice and honour ( sauing honor charitatis ) that is to be loued . reuel . . . see thou doe it not ; for i am thy fellow-seruant : as if he had said , if i were god , thou mightest worship me . yea , but ioshua fell downe before the angell , and worshipped him , chap. . . it was the lord himselfe , the captaine of the lords hoste , that is , lord of the angels : and he is bid to put off his shooes , as moses was , when god was present . also , ioshva called him iehova , which can agree to none but god : ioshva non adorâsset , sinon agnouisset deum , saith origen . or lastly , ioshva was but a man , and subiect to infirmities as we are , and therefore his action , if it had been sinfull , may not be our rule . reuel . . . another angell came , and stood before the altar , hauing a golden censer , and much odours was giuen vnto him , that he should offer with the prayers of all saints vpon the golden altar , which is before the throne . therefore we must both inuocate them , and they offer our prayers to god. first , by prayers are meant the prayers of the saints in earth . secondly , by the angell , is meant christ himselfe , who elsewhere is called the angell of the couenant ; he offers our prayers ; and the thuribulum aureum , the golden censer , is corpus eius sanctum , and the altar is himselfe , who sanctifieth our prayers , as the altar doth the gift : augustine . thirdly , heere is but one angell to offer our prayers ; and if it were a created angell , it yeeldeth no ground to inuocate all , as the papists doe , naming them seuerally , michael , gabriel , raphael , &c. secondly , as not to the angels , so neither will a godly man pray to the saints departed : for first , whom haue i in heauen but thee ? psalm . . . whom ? the papists will say , abraham , isaac , iaacob , and the rest . well , but dauid had none of them ; adam , abraham , and other godly men were then in heauen , yet hee knew not their helpe . secondly , the saints in heauen know not our wants . isa. . . doubtlesse thou art our father , though abraham be ignorant of vs , and israel know vs not . if so great patriarkes ( saith augustine ) knew not what became of the people , surely neither did other dead persons know . if abraham and iaacob know vs not , no more doth peter , pavl , the blessed virgin , nor any other of the saints . thirdly , euery godly man will goe to the father by the sonne : for none comes to the father but by the son , and , there is no mediatour but one , euen the man christ iesus : . tim. . . indeede there is but one mediatour of redemption , but moe of intercession : and it is great boldnesse to rush into the kings presence , if way be not made by some of his councell or guard. absolom could not come into his fathers sight , but by ioabs intercession , nor adoniah to salomon , but by his mother . first , christ hath performed the whole office of mediation euery way , and is our whole saluation : and the scripture was much ouer-seene to omit that distinction , if any such were , where it had so fit place , and necessitie did so vrgently require it . secondly , the king hath commanded , that we should mediate onely by the prince , and not by any other of the court or counsell of heauen . thirdly , it is a carnall argument from things earthly and ciuill , to heauenly and spirituall , as in the instance of ioab and salomons mother . fourthly , it is but a glosse to vse their distinction , seeing euery where they pray the saints to intercede for them , not only by their prayers , but also by their merits ; and not only set the virgin at the right hand of god , as salomon did his mother , but also set her aboue christ , diuiding his kingdome into two , one halfe of which standing in administring iustice they leaue to him , but all the office of mercy is hers ; and so they appeale from the throne of the fathers iustice , to the seat of the mothers mercy ; and so betweene them the sonne hath nothing to doe : nay , shee must command her sonne , in the right of a mother , to be propitious vnto vs. but the saints departed , though they see not directly what is done on earth , yet they see in god , or the glasse of the trinitie , all our doings , or else the angels may reueale them vnto them : therefore still wee may pray vnto them . this argument is more brittle then their imaginary glasse , which we must handle tenderly for feare of breaking . for what is this glasse ? is it the essence of god ? no , this neuer was , nor euer can be seene ; if it could , as it is most simple , so neuer was there any change in it , nor any new or diuers image : and if they see in gods essence our doings , they see all things , euen the day of iudgement , which the papists themselues denie . or is this glasse a bright and glorious light , as some say ? but thus it is impossible for the saints to see any thing , because god sees it : for by common reason , doth he that sees the glorious light of the sunne , see al which the sunne doth enlighten ? or can hee bee present where euer the beames of the sunne are ? oh , but they call not on the saints as gods , but as gods friends . first , this is false : for by this inuocation they ascribe vnto them omnipresence , and omnipotency , and therefore they inuocate them as gods. secondly , idolatrie is a spirituall whoredome : now it will bee no good excuse for a woman , to say , shee is not so bad , shee yeelds not her body to her husbands enemies , but to his speciall friends . aquinas stands much on one place to proue inuocation of saints , and that is , iob . . call now if any will answere , and to which of the saints wilt thou turne ? therefore , saith hee , wee may call vpon the saints , and they will heare vs. a most silly argument : for , first , by saints , eliphas meaneth not saints in heauen , but in earth . secondly , by turning to them , he meanes not , that he should doe it by inuocation , but by considering of former examples : and it is , as if he had said , giue me example of any saint so punished , as thou art , and not for sinne : for that was the argument . thirdly , suppose hee had wished him to call vpon the saints , yet it was the speech of a man , subiect to error , and not of god ; and if he exhorted iob to saint-worship , he was not to be obeyed . fourthly , eliphas in the eighth verse sheweth , whom he should go to for helpe , saying , i would enquire of god , and turne my talke to god , namely , to pray vnto him , and repent before him , if i were as thou , in thy misery . the last obiection hath more wit then good matter . as , say they , we beleeue the communion of saints , so wee must beleeue the communion of prayers : for this is the chiefest benefit and speciall part of communitie . in the naturall body , common sense is distinguished from euery proper sense : so is it in the mysticall body ; the saints that are absent , helpe vs in common consent of nature , but the present saints , which are on earth , onely they helpe vs with the proper sense of our misery , which they know , and therefore lend vs helpe : in generall , they desire our good , crying with a lowd voyce , and saying , how long , lord , holy and true , &c. but in speciall they know not our estate . againe , there is a twofold communication ; one of person , in the same mysticall body ; and so wee acknowledge wee are one ▪ with the saints in heauen ; the other of office and speciall administration ; and thus only the saints on earth are in communion with vs ; they in heauen cannot doe the same office for vs , as we can doe one for another . thirdly , much lesse can any godly man pray to dead things , to images , stocks , and stones , to a piece of bread in the masse , to relikes as bones and rags , and much lesse to the woodden crosse : all which directly ouerthrowes the horrible idolatrie of the church of rome , whose idols are aboue the idols of the gentiles , both in basenesse and in multitude . for the first : if the heathens had worshipped mice , or rats , or frogs , yet they would haue scorned to worship rags and bones , and mouldy bread , and a rotten stick , or block , for the crosses relike , and yet these the papists doe inuocate . as for the number , augustine notes , that the heathen had three thousand knowne gods , and in diuers places three hundred iupiters , or chiefe gods : but the papists haue multiplied three thousand by thirty thousand : euery citie , nay not only euery city ( for not according to the number of their cities , but of their families , is the number of their gods : ) euery house , nay , euery person hath his speciall angell to bee prayed vnto daily ; euery state , order , art , disease hath a speciall patrone and physician to be inuocated . euery altar , euery consecrated host receiued or boxed vp , is a god , new made by the priest and baker , and this must bee inuocated . yea the holy beasts in popery haue their seuerall gods ; the horse hath s. loy to pray vnto if he can , and the pigs haue s. anthony : the sea hath her neptune among the heathens , the woods their satyres , the waters their nymphs , the corne ceres , the wine bacchus , and the very like heathenish superstition and idolatrie is in popery . i will not speake of the prophets , apostles , martyrs , confessors , virgins , bishops , and fathers , and a legion of legend-saints canonized , and speciall prayer directed vnto them . whence i conclude , that religion to bee an heape of idolatrie , and a sinke of damnable heresie . fourthly , we see by this doctrine , where to speede our selues in affliction , and whither to goe , namely , to god : for so did the prophets , apostles , saints , and christ on the crosse , and we haue no example to the contrary . yea , but the worst will runne to god in trouble and danger , and seeke him diligently , hos. . . first , the wicked first try all meanes abroad , if they can haue any helpe and refuge . psal. . . many say , who will shew vs any good ? if they can finde helpe there , that is their god for the present . secondly , if an vngodly man see no helpe there , his heart is downe , he must then to god , but he prayeth not ; he only howles vpon the bed of his sorrow like a beast , through sense of paine . thirdly , in his shewes of prayer , hee seekes not god , but himselfe , not gods fauour , but present ease . fourthly , the manner of his prayer is tumultuous , his desires are not distinct , his prayer not settled in his soule vpon true sense of his want , his voyce not tuned by the spirit ; his lips walke , but his heart mooues not ; so hee babbleth wordes , he is soone wearie , he is in a businesse that hee is not vsed to , and at least hee holds not on till god answere him . fifthly , if he obtayne reliefe or release , he can impute it to second causes , and then he hath done with god till he need him againe . thus he hath neither experience of gods loue , nor increase of loue to god. thus it is hard for him to pray in affliction , and he can neuer doe it well that is not a godly man , accustomed to prayer in his peace . in a time when thou mayest be found . ] here is the fourth or last point in the godly mans practice , namely , the time when hee shall pray . the phrase implyeth three things : first , that prayer is a seeking of god : for finding supposeth seeking . secondly , that there is a time when god , though sought , will not bee found . thirdly , that there is a time , when the godly shall finde him . for the first . prayer is a seeking of god. isa. . . seeke the lord while he may be found . call yee vpon him while he is neere : the latter wordes expound the former . psal. . . i sought the lord , and he heard me : he saith not , i prayed and was heard , but , i sought and was heard , because his prayer was a seeking . . chron. . . when the good king iehoshaphat proclaymed fasting & prayer , he is said to set himselfe to seeke the lord. but god is euery-where present , and what neede wee seeke him ? or , seeing hee is neuer absent , how can hee bee found ? in god are two things to be considered : first , his essence . secondly , his presence . his essence or godhead , which is not farre from any of vs , act. . . wee neither seeke nor finde . but his presence , or , some comfortable signe of his presence and grace , we are commanded to seeke , and to our comfort doe often finde : this is called in the scripture the seeking of the face of god ; the face is that , whereby a mans presence is knowne ; and whatsoeuer it is , wherein the lord doth manifest his presence , is called the face of god , see gen. . . yea , but the lord said to moses , no man can see my face and liue , exod. . . the face of god is either prima or secunda , praesentia deitatis or habitationis . first , the first face of god is his diuine essence , which is inuisible , which no man euer saw or can see , both because he is a spirit and cannot be seene of any mortall creature ; as also because our weakenesse is such , as the brightnesse of such maiestie would bring vs to nothing : for , if our eyes cannot , without the destruction of themselues , behold the brightnesse of the sunne-beames , being a creature , how are we able to behold the infinite and surpassing brightnesse of the creator ? secondly , the second face of god is his grace and fauour , called in exodus the backe-parts of god , when god doth manifest his gracious presence , or some part of his glorie , in some ordinarie or extraordinarie reuelation of it . of the former god speaketh to moses , of the latter speakes iaacob ; hee had seene god face to face , that is , more cleerely and manifestly then euer before , and therefore he called the place penuel . in the old testament , the arke of the couenant was called the face of god , and the seeking of speciall testimonie of his presence there , is called the seeking of his face , because the lord many wayes there gaue speciall testimonies of his presence , as first , by giuing answeres and oracles from the mercy-seat . secondly , by preseruing it from the contempt of his enemies , so as fiftie thousand bethshemites were slaine for looking into it ; nay , the priests , the sonnes of aaron , might not see it , but onely the high priest once a yeere . thirdly , by winning honour to it by diuers miracles , as , that before it the waters of iordan were diuided , the walls of iericho fell downe , and dagon before it lost his head and hands . and because god was so specially present there , the iewes must in their prayers turne their faces towards the arke , and towards ierusalem , as daniel did being in chaldaea . and that the iewes might know where to finde god at all times , hee told them that hee would dwell in the sanctuarie , and sit between the cherubins , exod. . . indeede the iewes were encouraged hereby to seeke god , but what is that to vs ? if wee had such a set place , where god had tyed his presence and residence , wee should haue more comfort to seeke him , then now wee haue . wee want not encouragement of seeking god , nor neede doubt of finding him , if wee take these grounds with vs : first , if wee seeke him in his owne house : for where should a man be found but in his owne house ? god had one standing house in the old testament , not where his infinite essence , which the heauen of heauens was not able to containe , but where his name and memoriall dwelt : but in the new he hath a number of houses , and being omni-present , he will be found in them all : first , the church-assemblies , thefe be so many bethels or houses of god ; there the church sought him , and found him , cant. . . among the tents of shepheards ; and christ was downe in the garden , and among the beds of spices , that is , the assemblies of the saints , where graces grow vp as sweet spices in a bed . christ delights to walk in the midst of the golden candle-stickes ; therefore in these houses of prayer seeke him by faithfull prayer , and thou shalt not misse him . secondly , euery christian family is a house of god : where two or three consent in any one thing in his name , christ is in the midst them . adams family , where god was worshipped and sacrifices offered , was gods face ; whence cain complaines he was cast out . and the apostle saluteth priuate christians with the church in their houses . therefore make thy house gods house , by setting vp his worship therein , and thou shalt haue him neere thee with all sweet fellowship and fulnesse of blessednesse . thirdly , euery christian soule is a temple of god. . cor. . . yee are the temples of the liuing god : as god hath said , i will dwell among them , and walk there . then make thy heart his temple , and , if thou wouldst finde him , seeke him there , thou shalt finde him no where else , or sooner then there . adore him in thy soule , and worship him in his holy temple , offer vpon the altar a pure heart thy sacrifice , euen the sweet incense of prayer . let the candle of thy faith euer burne before god , let the arke of thy soule keepe the tables of gods commandements , and keepe within thy heart that pot of manna , euen christ , the bread of life . by this meanes thy soule is gods temple , where he will be found as a man is in his owne house . secondly , as we must seeke him in his owne house , so by his owne light and meanes , and this is two-fold : first , the word of god in precepts and promises ; this is a lanthorne to our feete , and a light to our pathes , by which god may be discerned , whom the darknesse of the world cannot comprehend . secondly , such signes of his presence as he hath made choice of to reueale his grace in . in the old testament beleeuers must seeke him in sacrifices and ceremonies , and therein hee gaue them gracious answeres : the sacrifices were partly hilasticall or expiatorie , and partly eucharisticall or gratulatory ; the ceremonies were all typicall , and pointed at christ and the good things to come in him . so in the new testament god hath appointed visible signes annexed to his word , as the publique seruice of him in spirit & trueth , the offering vp of our sacrifices of prayer and praise , and frequenting of the holy sacraments or ceremonies ; in all which he will be sought , & out of these wil not be found . god cannot bee seene or found but by his owne light , and therefore hee that must seeke him , must haue the light of vnderstanding : psal. . . the lord looked downe , to see if any would vnderstand and seeke after god. thirdly , we shall finde god , if we seek him , not by the eyes of sense and nature , but of faith and obedience . god being of a spirituall nature , cannot bee seene with the eye of flesh , which seeth nothing but that which is materiall , visible , finite , and circumscriptible as god is not . nay , if the soule of man a finite spirit cannot bee seene with the bodily eye , much lesse the god of spirits , who is infinite and of such puritie , as the angels are not able to behold . neither are wee able to see god , or finde him by the eye of our minde , as being corrupted with sinne : nay , neither can seeke him more then the gentiles , of whom it is said , that the lord was found of them that sought him not , isai. . . for till the sound of the gospell was carried among the gentiles , and christ was proclaimed the sauiour and messias , inuiting them to saluation , they neuer asked after christ , but had their mindes darkned , alienated from the life of god , by the ignorance that is in them , ephes. . . a dead man cannot seeke the things of this world ; the lost groat could not thinke of her that lost it ; no more can a man seeke god before his conuersion ; it must bee an eye of grace enlightned and cleared by god , that can seeke him . seeke and ye shall finde , mat. . . and , whosoeuer seeke , finde . christ speakes thus to his disciples , and the promise is not made to the seeking , but to the seeker , being a beleeuer & in christ : so as the meaning is this : whosoeuer haue beene first sought of god and found of him , shall seeke and finde him : else ioh. . . no man comes vnto me , vnlesse the father draw him . fourthly , we shall seeke aright , if wee seeke god in gods manner , and that is in foure things . first , if we seek him in sinceritie of spirit , as ephes. . . praying in the spirit , as knowing that we are to deale with god who is a spirit : and in sinceritie , because he is a god that loueth trueth in the inward parts : this condemnes hypocriticall seeking , which is but deceitfull . ier. . . yee shall seeke me , and finde me , because yee shall seeke me with all your heart . secondly , in feruency : men are commanded to seek for wisedome as for gold & treasures ; how eagerly & instantly do men seek after gold and earthly things ? why , no labour can beate them from their desires : how much more carefully ought they to seek after spirituall graces , and most of all after god himselfe ? thirdly , in season , timely , as psal. . . early in the morning will i seek thee ; that is , euery morning the beginning of my worke shall be to looke towards thee , i will begin my duties in faithfull inuocating thy help and aide . fourthly , in his sonne : seeke him in christ the onely mediator ; for none can come to the father but by the sonne . fiftly , we shall seeke aright and with comfort , if we seeke him in the right ends , namely , for himselfe ; not as the iewes who followed christ for bread and the belly ; not to gaine the world by him , but to gaine himselfe and his fauour , which is better then life ; yea to obtaine this , be content to seeke him with the losse of all , as the disciples and martyrs did . and then wee seeke himselfe for himselfe , when wee seeke his glory in euery thing , although to our owne shame and confusion . is this so ? doe the godly seeke god in prayer ? then it followes that a godly heart findes a want of god : for seeking is of a thing that we want & fain would haue , ps. . . my soule desireth after thee , as the thirstie lands : and the reason is , because he knoweth he hath lost god ; for , what need he seek that he hath not lost ? first , in the corruption of his nature he hath lost the cōfortable presence of god , which in our innocencie wee enioyed , by losing our selues , we lost god. secondly , in the dayly admissions and commissions of sinne after grace receiued , we lose his sight & presence : for our sinnes separate betweene god & vs , as a cloud betweene the brightnesse of the sun and vs. thirdly , a godly man sees the want of god , because hee knowes in some sort the worth of god , without whom the soule is dead , grace lost , the conscience in torment , and heauen turned into hell , both here , and hereafter . the world were not so miserable without a sunne , nor the body without breath , as the soule without god , the sun of his church , and the soule of the soule of euery beleeuer . fourthly , the godly hauing receiued a taste of gods sweetnesse in christ , and his graces , still seeke him for more ; the more they drinke , the more they thirst ; as moses , the more familiar he was with god , the more hee desires to see of gods glory : and here is no sacietie in this life , but the more a man hath , the more he wanteth and seeth his wants . but fiftly , if god depart in displeasure , and leaue a sense of wrath in the soule for sinne , then the soule findes such want , as it cannot sustaine it selfe without him , euen pharaoh will seeke god in trouble , and hypocrites in affliction will seeke him diligently , in hypocrisie . how much more will the godly heart aboue all desires , seeke his fauour , and one cheerefull countenance from him ? of this want and this seeking our text speaketh . numbers of men neuer finde any want of god , they finde the want of health and wealth , of friends and meanes : many say , who will shew vs any good ? and a great sort seeke corne , and wine , and oyle ; but a few say , lord lift vp thy countenance vpon vs. god forbid we should feele no want of god. the carnall man cannot feele the want of gods familiar presence , because hee contents himselfe with the comfort of his creatures , and therefore he cannot seeke god to finde him . a man that seekes a lost iewell , lookes still to see that , for other things comming in his way hee sees not them , but passeth sleightly ouer them , hee seekes not them ; so hee that seekes god , makes inquisition onely for himselfe , no other thing contents him but himselfe , no other thing takes vp his minde , and therefore the worldling indeede wants not god nor seekes him . secondly , if the godly man seeke god in prayer , then he frequents the places where god hath promised to bee found : hee hath pleased to tye himselfe to the assemblies of the saints , that there those , that would meet with him , might be sure to finde him . gracelesse men therefore are they , that turne their backes vpon god , that leaue the church and assemblies , that take their horse and trauell about worldly businesses on the sabboth day , with pretence that they can pray as well in the way , and serue god on horseback as well as the best : but they are deluded by the deuill whom they serue , they haue no god but their belly and their wealth . and is it not a strange enchantment , that while a man runnes from god , from his presence and assemblies , yet hee should thinke to meete with him and finde him ? and so he shall , hee will at last meete with thee , and finde thee out in thy hypocrisie ; and if his patience let thee goe on , waiting for amendment , remember that he is fetching a stroke , which , the higher it is lifted , the heauier it will fall . be warned by others example . a certaine noble man for hunting vsually on the lords day , had a child borne with the head of a dogge , that seeing he preferred his dogges before the seruice of god , he might haue one of his owne getting to make much of , theatr. histor. also a flaxe-woman at kimstat in france , dressing her flaxe commonly on the sabboth , for meere couetousnesse and eager greedinesse vpon the world , after two faire admonitions on two sabboths together by fire , was the third day burnt with her flaxe and two children . a warning for women , who on the lords day minde their brewing , baking , buckes-driuing , &c. and will not be reclaimed . a certaine man working hard at haruest on the sabboth , in the meane time a fire kindled in his barne , and consumed all : according to the word of the lord : ier. . . at paris garden , at a beare-bayting , anno . eight persons were slaine , many hurt , and all affrighted by the sudden breaking of the scaffold . thus god hath waies enow to finde out prophane persons : thou canst not runne from god , but thou shalt know how farre thou art gone from him , and thou that carest not to find him , shalt be sure he will find thee in iudgement ; and if thou growest rich by breaking gods holy sabbath , the lord sends leannesse into thy soule , and the rust of thy money shall crie out against thee one day , oh this is the money , which i haue got by breaking the sabbath . the like may be said of them , that banish gods worship and godly speech from their houses and tables , oh , they will haue no such salt at their bankets , such words are neuer seasonable , whereas they ought rather to bring in goodnesse into their families , then nip it in the head , and cast the arke out of their houses . so much of the first doctrine : the second followes , and is this . there is a time , when god will not be found , though he be sought . and this is true both in the wicked and the godly : first , the wicked still pray in a time of not finding god ; if they seeke , they neuer finde , as luk. . . many shall seeke to enter , but shall not be able . iames . . yea aske and haue not , because ye aske amisse ; now the wicked alwaies aske amisse . iohn . the poore blinde man concluded against al the scribes and pharises , that christ was a good man and righteous , because god heard him . first , because the promise of hearing prayer is not made to the prayer it selfe , but to the person praying , and not vnto him farther , then he is inuested with christs righteousnesse , in whom he and his prayer is accepted . secondly , god wil not be found , when he is not sought in truth of heart , which can be found no where , but in a conuerted person ; for then he is truly sought , when the heart bringeth these things : first , an earnest desire of recōciliation : for no sacrifice is acceptable , but from a contrite heart . secondly , a speciall word and promise . aske what is agreeable to his will , and you shall obtaine it , . iohn . . thirdly , a speciall faith in the promise , which is necessarie to a true seeker , iames . . let him aske in faith . and mark. . . if yee beleeue , yee shall haue what yee aske . fourthly , it brings the exercises of pietie and mercy , a putting off of the old man , and a putting on of the new : isai. . wash and cleanse you , and then come and seeke me . these conditions a wicked man cannot performe in seeking , and therefore he findes not . thirdly , the wicked seeke not commonly , till the time of finding be past , they seeke too late ; so did the foolish virgins , it was too late when the gate was shut , it was too late , for pharaoh in the sea , it was too late for esau to seeke repentance , and the blessing with teares , hee prophanely reiected it , while it was in his power . while they haue light , commonly they spurne at it , and while the day lasteth , are idle ; they neuer seeke god , till they must needes ; and therefore when the night comes , they cannot worke or helpe themselues . fourthly , if we consider what the finding of god is , we shall see they cannot finde him . then god is found , first , when according to the prayer of faith , he visiteth vs in mercy . secondly , when by some signe of his mercy , hee testifieth a fatherly care and loue ouer vs. thirdly , when he vouchsafeth not a generall , but a speciall and gracious presence with vs : thus hos. . . the church seeketh god till she finde him : but how is this finding exprest ? thus : till he comes , and raines downe righteousnesse vpon vs : that is , when by the power and dew of his spirit our hearts , otherwise like a drie and barren ground , are watered , so as his word may bring vp in vs blessed fruites of righteousnesse , acceptable to god. but no wicked man hath any testimonie of gods care ouer him as his father , but onely as a lord , neither enioyeth he more then a generall presence , not the presence of any speciall loue . ahab praying in hypocrisie , was heard in mercy , and his prayer obtained a remoouall of the euill threatned : . king. . . gods mercie is twofold : first , temporall ; secondly , spirituall . god often giues to hypocrites to be heard in temporall mercies , as here an externall humilitie is recompensed with an externall benefit , a temporall repentance , with a temporall deliuerance : but for any spirituall deliuerance from the guilt and bonds of his sinne , or any spirituall blessing concerning saluation in christ , to come from god as a father , this ahab did neither seeke , nor could finde . secondly , in temporall things , the wicked are not heard in mercy so much as in iustice ; not in loue , but in anger and wrath . thus the israelites asked quailes , and had them : but , while the meate was in their mouthes , the wrath of god was vpon them , psalm . . . the same people asked a king , and , he gaue them one in wrath , as himselfe said afterwards . it is not alwaies a mercie , that god grants a request : for then the lord had shewed mercy to the deuill , to whom none belongs , when hee granted him his request against iob and the swine , wheras he did it for to bee a meanes of his owne shame and iudgement . secondly , the godly also seeke sometimes , when god will not be found : but this must be vnderstood with two cautions : first , for the present he will not be found , as cant. . , . the church sought christ , whom her soule loued , but found him not ; shee went a little farther , and found him . how strange did christ shew himselfe to the woman of canaan ? what grim countenance and contempt shewed he by his silence , not vouchsafing to speak to her ? and when hee spoke , what rough and churlish words gaue he to a woman in that distresse , calling her a dogge ? and yet in two or three words more shee heard from him , be it vnto thee euen as thou wilt . secondly , in their sense god will not be found , though indeede he neuer sends away emptie the prayer of faith : for though hee obscures his face , as the church complaines , and couers himselfe with a cloud , that our prayers cannot come vnto him , yet the very sustaining of vs in seeking to him argues his presence . when the prodigall sonne was but resoluing to goe to his father , the father went out to meete him with compassion and loue , while he was yet a farre off , and had no sense of it . thus dauid often complaines , will the lord absent himselfe for euer ? hath he forgotten to be mercifull ? and will he be neuer more intreated ? why art thou so farre from the words of my complaint ? thou makest as if thou heardest not . and what be the reasons that the godly finde not the lord alwaies ? first , the lord will not bee found of the godly , to chasten and correct them for their sinnes . why cannot the church finde christ , seeking him so earnestly , cant. . ? because she will seeke him in her bed , and prouide for her owne ease , and is loth to rise out of her bed ; sometimes in the streets , where shee list , and not where she should ; sometimes she is heauie to go to the tents of shepheards , or the temple ; sometime shee hath reiected him , when he offered himselfe kindly , cant. . , . she wil not receiue him at the threshold ; and therefore she must trudge vp and downe after him , and he will be farre from her finding . secondly , the lord will not be found of a long time , that the continuance of their trouble , might let euen his owne children see the greatnesse of their sinnes , which haue plunged them so farre into gods displeasure , as now he will not be intreated . for if our corrections were alwaies light and short , we would not conceiue sufficiently the weight of our sinnes . and this dealing of god , though it may a while dismay his children , yet is good for them , that they may throughly feele their sinne , and , being bitten with it , might both seriously humble themselues for the present , and beware of it for time to come . thirdly , god will not alway be found , oftentimes to trie their faith hope , patience , and obedience . abraham must not find god retrayting his heauie commandement till the third day , till hee was on the mount , and had bound isaac to the wood . iob was tried to the vttermost , before he could find god taking his part , and so became a mirror of patience . the canaanitish woman was held off so long , that her faith might bee a shame to all the iewes , she being a gentile : and therefore christ said , o woman , great is thy faith . fourthly , euen the repentance of the godly , in respect of outward afflictions may come too late , and god will not be found . for though hee will not take his louing kindnesse from them , yet , if they be stubberne in sinne , he will visit them with the rods of men . if the decree bee once gone forth , they shall frustrate many meanes , and he will not repent nor spare , nor bee intreated : ezech. . , . thou remainest in thy filthinesse and wickednes ; because i would haue purged thee , and thou wast not purged , thou shalt not be purged from thy filthinesse , till i haue caused my wrath to light vpon thee , &c. moses ( no question ) repented of the sinne , in that hee glorified not god at the waters of strife , yet in regard of the temporall correction , it came too late , he must not goe into canaan . notwithstanding all dauids repentance and praying , the childe of adulterie must die , because , if once god passe sentence , it may not be called backe . therefore , search , o search your selues , o people , not worthy to be loued , before the decree come forth : zeph. . , . fifthly , the lord will not be found often for a time to the sense of his children , to whet vp their desires after him ; both to make them long after him in his longer absence , and also to make more account of his presence ; as the mother stands behinde a doore , and lets the childe cry after her , it sees it owne weakenesse and gets a knock and thereby perceiues the need of her . further , we enioy no good thing , as health , wealth , or libertie , but the harder it is come by , the more it is set by , and whatsoeuer lightly comes , lightly goes ; a disease easily cured is easily incurred , and not so carefully preuented . cant. . . when the spouse had sought christ here and there , and could no where finde him , at length finding him , shee tooke fast hold on him , and would not let him goe . sixtly , god will not alway be found , that wee might herein see a resemblance of that eternall displeasure of god , against impenitent sinners , when as those that seeke after the lord with true repentance , stick in their trouble and cannot easily get discharge . this vse peter maketh , . epist. . . if iudgement begin at the house of god , what shall be the end of those that obey not the gospell ? and if the righteous scarcely be saued , where shall the vngodly and the sinner appeare ? but to whom then is that promise made , matth. . . seeke and yee shall finde ; if the godly seeke and find not ? to the godly : but first , all such promises goe with exception of the crosse , for tryall and correction . secondly , we must distinguish between gods delayes and denyalls ; he giues not that we aske for the present , but giues it after when we are fitter to receiue it , and the giuing will make more to his glory and our comfort . abraham , zachary , annah , prayed , no doubt , for children in their yong dayes , but were not heard till they were stricken in yeeres , whereby god had more glory , and themselues more exercise , experience , and comfort . thirdly , god is found often in another kinde , better for vs , when we thinke he will not be found , as in paul , hee prayed god to remoue the pricke of the flesh , but god would not be found in that , yet he was in supplying sufficient grace . christ himselfe praied that the cup might passe from him ; his father was not found in that particular , but hee was found in passing him well through it , which was far better . so if god giue not the particular we aske , but some thing better then it for it , as patience , exercise , and increase of grace , and strength that holds the heart in faithfull expectance , who can denie but that he is found ? and sometimes god giues more then our request , and is this a denyall ? a poore man askes a penny , we giue him a shilling ; is this to denie his request ? fourthly , the godly in seeking are tyed to some conditions , of which if they faile , let them blame their owne vnfaithfulnesse , and not the faithfulnesse of god who cannot denie them , as first , if they seeke not according to his will , or as his word alloweth , but as zebede's sonnes , they know not what they aske ; they must haue , not what is good for them , but what seemeth good to them : this was moses his fault , see deut. . , . secondly , if they aske without faith , in wauering and doubting of gods hearing or answere . thirdly , if they aske without patient wayting the lords leisure , making more haste then good speed , prescribing the manner and time of hearing , which sinne was noted in the israelites , psal. . . they limited or stinted the holy one of israel : here it is iust that the lord is not found of his owne seruants : but keepe the conditions of seeking , and in some of these wayes the promise is true , seeke and yee shall finde . well , if there be a time , when god will not be found , then must the godly hence learne rightly to conceiue of gods not hearing their prayer : for it proueth not , that either they are out of gods fauour and loue , as hastie persons are ready to gather and conclude against themselues . the lord regards them not , oh hee hath broken the bottle of their teares , and they are none of his children ; or that the lord grudgeth their good or is loth to afford it them ; or to discourage them , to the breaking off of their prayers ; or god hath forgotten his promise : but it serues to teach them to turne against their sinnes , which hide good things from them , and to ioyne watching against euill , with wishing and prayer for good . secondly , the longer our prayers are put off , enter we into a more serious examination , & seuere proceeding against our sinnes . thirdly , say thus with thy selfe , the lord now tries my faith , patience , loue , hope , and perseuerance : i must not limit him as the bethulians did , or send for him in post-hast , but wait his leisure ; though the vision stay , & be yet appointed for a time , yet at length it shal speake and not lye , hab. . . and , were it fit for a subiect by poste to send for the king ? fourthly , it may bee , i know not well what i aske , and the lord knowes to giue mee better or aboue that i aske : if it bee a good thing , perhaps it is not good for me , or not yet . i must be kept humble still with a pricke in the flesh , to let out my winde of vaine-glory . what ? haue i a promise for that i pray for ? else i offer strange fire . and is not this promise conditionall ? let me pervse it and so pray . fiftly , doubtlesse the thing i aske is worth more prayer and more labour , and i vnder-value it : god by this delay would make mee know the worth of it by hard obtayning , and learne to vse it well when i haue it , that i may not forfeit it : great things must bee sought with great affection . sixtly i must know , my prayer is a seed-time , it is sowne in heauen , and cast into the bosome of god , and , as we cannot sow and reape presently , but the husband-man waits patiently a whole winter , so must i wait the comming vp of my prayers : for certainely , if the prayer of faith presently returne vs not some good , it layes vp good in store for vs , to enioy afterward . and if god intend my bettring by present denial of my prayer , so must i. secondly , the godly must learne hence to pray for their prayers , seeing it is so hard for them to pray well , to the end that they may finde entrance to god , and acceptation before him . thou that hast not found god vpon thy prayer , tell me , hast thou prayed , that god would heare thee therein , and direct thee to pray aright ? know this for certaine , thou must sanctifie all things , euen the word and prayer , by the word and prayer . take vp dauids practice . psal. . , . let my complaint come before thee , o lord , and giue me vnderstanding according to thy word . let my supplication come before thee , and deliuer me according to thy promise . or else thou mayest pray in a time of not finding . thirdly , the wicked may here see , what a great plague is vpon them , seeing god reiecteth their prayers , and turnes them to sinne . first , the soule of a naturall man is dead to god , and a dead man , we know , vtters no voyce . secondly , seeing we liue at gods allowance and liberalitie , and hee giues not till wee seeke , how poore and miserable must they bee , that can not seeke him to obtayne ? thirdly , the strength of a christian is in his prayer , as sampsons strength was in his haire ; if this bee taken away , he is a prey for all the spirituall philistims . fourthly , it was the curse of moab to pray and not preuaile , and it was the comfortlesse case of saul in his need , not to be answered . but god will not deale so roughly with his creatures as you talke of ; why , he is gracious and ready to heare . we acknowledge these attributes of god ; but what is that to thee that art a moabite , and out of the couenant ; what will gods mercy profit thee , that lyest in sin vnrepented ? mercy belongs onely to the vessels of mercy . what good can a conditionall promise doe him , that no way performes the condition ? promises of mercy belong onely to those that keepe the condition of beleeuing . there is yet a third doctrine to bee considered , and that is this : there is a time wherein god will be graciously found of euery godly man , if he seeke him . matth. . . seeke and yee shall finde : this is a generall promise , made to all the followers of christ : and , whosoeuer seeketh , findeth . ier. . , . there is a promise , that gods people shall cry vnto him , and he will heare them ; they shall seeke him , and finde him , because they shall seeke him with their whole heart . isa. . . before they call i will answere , and while they speake i will heare . psal . . the poore shall not alway bee forgotten , the hope of the afflicted shall not perish for euer . first , gods nature is to tender the miserie of the afflicted and distressed , wherein hee cannot denie himselfe . psal. . . now for the oppression of the needy , and for the sighes of the poore , i will vp , saith the lord , and set him at libertie . exod. . . i haue surely seene the affliction of my people , and heard their cry , because of their taske-masters : for i know their sorrowes , and now am come downe to deliuer them : this is gods philanthropie and louing affection to mankinde , to put forth thoughts of peace towards them . secondly , if god should not take one time or other to answere his children , he should not bee as good as his promise , call vpon me in the day of thy trouble , and i will heare thee . hee should reiect prayer preferred according to his will , and in the name of christ , and the voyce of his owne spirit , yea , the prayer of faith , tending to his glory and the saluation of his people , which hee cannot doe and continue faithfull . thirdly , he sets out a time of finding in respect of his owne glory , sundry wayes : first , by being found of his people , he procures praise and abundant thankesgiuing , as psal. . , . he hath not despised the poore , nor hid his face from him : my praise shall be of thee in the great congregation . the poore shall eate and bee satisfied , they that seeke after the lord , shall praise him : see psal. . . and isa. . . the fathers to the children shall declare thy praise . yea , the lord challengeth this as a chiefe part of his glorie , isa. . , . secondly , by being found of his people , hee magnifies his owne name in the midst of his enemies ; for they brag and exalt themselues , when they can tread vpon the necks of the godly . now , lest they should say , we haue preuailed , and , where is now their god ? he steps in and findes a time to heare their weake prayers . psal. . . he saued them ( the israelites pursued by pharaoh in the red sea ) for his names sake ; according to the prayer of the church , not vnto vs , lord , not vnto vs , but to thy name be the praise , ' psal. . . fourthly , god will in time bee found of euery godly man , often because of the malice of the wicked , when it is come to the height . the israelites had often prayed , and groned vnder their afflictions in egypt in the foure hundred yeeres , but , because the sinnes of the amorites and canaanites were not full and ripe , they found not god in all that time ; but when they were full , they were deliuered . fifthly , god sets out a time of finding in respect of the godly themselues : first , to prouoke them to loue the lord , who giueth and forgiueth much : as psal. . . i loue the lord , because he hath heard my prayer . secondly , to encourage them in prayer and in the course of inuocating him , wherein they finde god so good ; yea , to bee instant , and presse in vpon him : psal. . . because hee hath heard me in my dayes , i will call vpon him . this the prophet expresseth , psal. . . all flesh shall resort to thee a god hearing prayer , or , because thou hearest prayer , all flesh shall resort vnto thee . yea , but god hath denyed to heare the prayers of his children , they haue sought and neuer found , as moses and paul. first , we may pray for temporall things , we must know that al the promises for them are made with a condition , if god see it good for vs : in such things a godly man may pray all his life time , and not finde , because god sees it better for him to be without them , and to lye vnder the crosse . secondly , we must distinguish betweene delayes and denials , as we haue seene . thirdly , the godly haue many speciall graces , but it is gods wisedome to leaue them in some want , to know some pricke of the flesh , as paul did , lest they should be puffed vp , being taken vp into such an heauenly condition . fourthly , god heares his children in a better kinde , as we haue shewed . fiftly , the godly are tyed to conditions , which are often broken . sixtly , it may be thy prayer is heard , but the answere is not yet come to thy heart , the sense of graunt is not yet brought to thee , and there must goe some time betweene seeking & finding : so the angell said to daniel , chap. . . . from the first day that thou didst set thy heart to seeke the lord and humble thy selfe , thy words are heard , and now i am come to tell thee . if the godly seeke sometimes in a time of finding , then we must learne to iudge wisely of the poore and afflicted in spirit , not to triumph ouer them as dauids enemies did ouer him : oh , god hath forsaken him ; or as iobs friends did , all that he was , at best hee was but an hypocrite . oh , saith the world , this is not the child of god : why ? because the diuell hath a little power ouer him , and god is gone . a false conceit : for , first , though he be not heard presently , yet hee shall be heard hereafter ; there is a time when he shall finde god. secondly , god is delighted in an humble spirit , and a broken heart . thirdly , he is the god of the abiect ; his promise is , that such as mourne in sion , shal be deliuered and haue beautie for ashes . fourthly , after this rate we shall condemne the greatest lights of gods church ; paul and the other apostles were in a thousand dangers , within and without , assaulted on euery side , yet as deare to god as euer they were : and it was a iewish scoffe against christ , let god deliuer him now if he will haue him . let vs rather consider our owne case what it may bee , and bee charitably affected to them in distresse , as wee would haue others affected towards vs in the same case , knowing , that that which befals one man , may befall any man. secondly , if there be a time of finding , let vs take heed of being lyons in our owne houses , tearing our soules with diffidence and despaire , as if the lord were cleane gone for euer , and would neuer returne , and as though there were no time of finding . alas ! i am then no godly man : for i haue prayed long , and god will not bee found ; must i not feare my estate ? yes , feare and doubt in the godly , make their saluation more sure in the end , because it sends them to the meanes of comfort : and by this thou mayest trie thy feare , and distinguish it from al vngodly feares & doubts , which vanish away without any such vse . but i am vnworthy to finde god , who haue incensed his wrath , like an vnkinde and vnthankefull wretch , and that euery day . a false ground of a false enemie : all thy worthinesse is the sense of vnworthinesse , and an apprehension of christs worthinesse : what worthinesse was in israel , when the lord couered her with his skirt , and shee became his ? did shee not wallow in her blood and filthinesse ? and is not god the same , promising and performing mercie to them that confesse their sinnes and forsake them ? oh , but my sinnes haue abounded , and haue so separated betweene god and mee , that i doubt i shall neuer finde him . not so : for where sinne hath abounded , grace hath abounded much more ; and in the forgiuenesse of many sinnes , god shall haue honour of much mercy and loue from the sinner in greater measure . and if hee delighted in the death of a sinner , or tooke pleasure in the death of him that dyes , any one sin would furnish him with matter of reuenge enough ; but he is much in pardoning and delights therein . the apostle paul saith , i was a persecutor , an oppressor , a blasphemer , &c. yet god had mercie on me , to be an ensample in time to come to all that should beleeue in christ iesus . alas ! he sinned of ignorance , but i of knowledge against the light of my minde , the voice of god , the motions of his spirit , the cryes of my owne conscience , and haue so quenched and grieued the spirit , that hee will come no more ; i may not look to finde god as paul did . tell mee when iohn said , the blood of iesus christ his son cleanseth vs from all sinne , . epist. . . doth he meane onely sinnes of ignorance ? no verily : and if god haue made no distinction of small & great sinnes , sinnes of knowledge and of ignorance , of weaknesse and of presumption , you may iustly and must defie a distinguishing deuill . thirdly , the godly must bee incouraged by this doctrine , to seek the lord in a time when he may be found . oh that i knew that time ! when is it ? first , one time of finding is , when a man hath beene truely humbled and-toucht for his sinne : of this time our prophet speakes in the text : after humiliation dauid found god , and teacheth that euery godly man shall then find him . it is the troubled spirit that god respects , and at whom else doth the lord looke ? isai. . . christ came not to the righteous ( in their owne conceit : ) but to call laden and humble sinners . secondly , another time of finding god is , when all good meanes and care haue been vsed to finde him . god will not be found at first , because he will try the diligence of his seruants , in which hee sees the price they set vpon him , and the thing asked . the spouse in her bed cannot finde christ ; but , if she get out , and vse all good meanes , enquiring and seeking after him , at last hee is found : and a godly heart cannot but thinke that the comforts christ brings with him , are worth all his paines and labour . and it will manifest our care , if wee seeke him : first , early , as prou. . . i loue them that loue mee , and those that seeke mee early , shall finde mee . secondly , if we seeke him with all our heart , as deut. . . thou shalt find him , if thou seeke him with all thy heart , and all thy soule . thirdly , in perseuerance , not by starts and fits , as the carelesse and temporizers , but as the church that neuer rests till she finde him . thirdly , another time of finding god , is the godly mans extremitie , and vrgent necessitie ; for that is gods opportunitie . the lord will be a refuge for the poore , a refuge in due time , euen in affliction , ( when hee hath no refuge elsewhere ; ) psal. . . and psa. . . why hidest thou thy selfe , o lord , in due time , euen in affliction ? deut. . , . when thou art in tribulation , and all these things are come vpon thee , at the length , if thou returne to the lord , he wil not forsake thee . when ionas was wrapt with waues and weedes in the bottome of the sea , hee cryed , and god spake to the fish to set him on land . dauid called out of the deepe , and god heard him . moses cryed at the red sea , and then god was found . christ in his agonie in the garden prayed , and god sent the angels to comfort him . abraham found god three dayes after the commandement , on the mount . and after three dayes , when the case was hopelesse , and the disciples faith was a little preiudiced , christ rose againe . therefore wait , thou art not yet in the deepes , nor yet at the mount , the third day is not yet come . fourthly , another time of finding god is , when god offers himselfe to be found in the preaching of the gospell ; for by it god comes and knockes at our doore and seekes entrance , reu. . . and the opportunitie of the gospell is called the day of saluation , and the day of visitation . let vs walke , while wee haue the light ; this is the acceptable time . the iewes knew it not till it was past , and they were left in their sinnes ; let vs take heed it be not so with vs. how can wee want motiues to seeke the lord with comfort and assurance of finding him ? for first , god hath a fatherly care ouer vs , and as a faithfull shepheard seekes thee , leauing ninetie nine to saue one ; and is not he willing to be found if thou seeke him ? oh goc and meet him ? secondly , christ seekes and sues to thee , open vnto me , my beloued : and why should not wee set open the gates of our hearts , that the king of glory may enter in ? euen when wee runne away from him , hee seekes vs and offers vs conditions of loue ; hee runnes after fugitiue adam , that if hee will beleeue in the promised messiah , hee shall bee saued : and haue not wee encouragement enough to knocke at the doore of his mercy ? thirdly , consider what a wofull threatning is sent out against such as will not seeke the lord ? as zeph. . . hee will stretch out his hand against all them that turne from him , that sought not the lord nor inquired after him . and zech. . . it is come to passe , that as i cryed , and they would not heare , so they cryed , and i would not heare , saith the lord of hosts . fourthly , the gospell is the hammer , by which god still knockes : now if thou wilt lay hold on mercy offered , thou shalt haue a blessed answere : but if thou wilt bolt vp thy heart with securitie and ignorance , how can he come vnto thee ? christ , when hee was borne , found no roome in the inne , but was content to lie in the stable : and surely the world is no changeling , it is as vnthankfull still , men are loth to make christ a roome in the inne of their hearts : if now in his glory he would be content with stables , that is , hearts filled with noysome lusts , as so many filthy beasts , this roome they could afford him . but know , that hee is past infancie and abasement , and hath shewed himselfe a lord of glory , and will haue a roome and entertainement like himselfe : and , if thou makest him no roome by embracing the gospell in the kingdome of grace , hee will neuer make roome for thee in the kingdome of glory . now is the light shining , now lay hold on the light . oh , but it may continue long , and what needes such haste ? first , that is vncertaine , we haue seene as faire sunnes as ours fall from the midst of heauen , as the churches of ephesus , corinth , and the seuen in lesser asia . secondly , thou canst not deny , but that we haue forfeited all our liberties by horrible sinnes against it . thirdly , suppose the gospell doe continue with vs , yet thou knowest not whether thou shalt stay with it one night . therefore work while the day is , before the night come , and thou canst not worke . surely in the flood of great waters , they shall not come neere him . ] now we come to the second part of this verse , and in it to that excellent promise made to the godly man praying , namely , of speciall safetie from most present and perillous dangers . by flouds of waters , the scriptures metaphorically expresse extreme dangers and violent troubles , whether sent : first , by god himselfe , as psal. . . all thy floods and waues are gone ouer me . secondly , by satan , as reuel . . . the serpent cast out waters like a flood . thirdly , by wicked men , isa. . . the enemie shall come as a flood : because , first , as inundations and swellings of waters come fiercely and terribly , or as the flood of noah , ( to which the prophet may allude ) bare downe all before it ; so afflictions come , as though they would swallow the godly , as psal. . . the floods of wickednesse made mee afraid . secondly , because as a man , ready to bee drowned , is drawne out of the waters , and so saued : so gods present deliuerance is compared to the drawing out of the waters , psal. . . he hath drawne mee out of many waters . thus moses was drawne out of the waters , and gods protection is the onely arke to saue his children . shall not come neere him . ] what ? did euer godly man auoide them ? was not noah neere them , and they neere him ? was not dauid ouer head and eares in them ? psal. . , . was not ionas in the midst of them ? chap. . . all thy waues and surges passed ouer me . the meaning of the phrase is , that these floods shall not come neere the godly man to hurt him , or as euils , or till they be altered . it were not fit , that the godly should be priuiledged , and quite exempted from afflictions , but that the hurt and euill of them shal not come neere them ; for they shall all turne to their good , yea to their best . psal. . . touch not my prophets : the phrase is presently expounded , doe them no harme , no , not the least harme . and saint iohn saith , he that is borne of god , the wicked one shall not touch him . no ? what say you to iob and his children ? of marie magdalen possessed with seuen deuils ? of many of gods children bewitched and vexed with the deuill ? why , satan is most busie with the sonnes of god , neither spared christ himselfe . true , but he toucheth them , not to doe them harme , he cannot haue his will on them . surely . ] or certainely : an asseueration , added , first , to confirme their hearts that shall seeke god in prayer . secondly , to shew that as the promise of god is large and excellent , so it is most sure and true . thirdly , to reproue the distrust of men , and want of application . dauid himselfe is not alwaies in case to apply the promises , psal. . . i said in my haste , all men are lyars , that is , all the promises are vntrue . this promise yeelds vs this point of instruction , that no iudgement in the world can hurt , or touch a godly man to doe him the least harme . psal. . , . no plague shall come neere his tabernacle : a thousand shall fall at thy side , and . at thy right hand , but it shall not come nigh thee . when the reuenging angell was to passe through all egypt , and smite the first borne , his commission is limited , he must passe ouer the israelites , where the blood was sprinkled on the doore-postes and lintels . ezek. . , , . the man in white rayment , who was gods executioner of a common iudgement , must first marke those in the forehead , who mourne for their sinnes , and spare them . reuel . . . the angell must not hurt the earth , till all gods saints be marked . first , the godly man stands on a rocke , the lord is his rocke , that looke as in the ouerflowing of many waters , houses are driuen downe , men are drowned , and cattel perish , but he that is vpon a high rocke , is safe : so he that hath made the lord his rocke and defence , heauen and earth cannot stirre him . in the great deluge , the waters rose not vp to heauen , but onely fifteene cubites aboue the highest mountaines of the earth ; and , if thy rocke be in heauen , the floods of great waters shall not touch thee . secondly , gods protection compasseth his people , as the hilles compassed ierusalem . moses being cast vpon the waters , but first put into a basket , was safe enough till he was drawne out . when the great deluge couered the face of the whole earth , the lord prepared an arke for noah and his familie ; therein they were safe , because god shut them in : gods protection is this basket , this arke to his children . thirdly , as , if a man be cast into the sea , and can keepe his head aloft , hee cannot bee drowned ; so , as long as christ the head is aboue , hee will not lose the least and basest of his members ; if christ bee in the ship , all is safe . fourthly , gods word and promise is to be with them ; at christs word , peter walkes safely on the water . but sense and reason is against all these your sayings : what ? haue not the enemies with their violent inundations come neere , yea , and almost ouerturned the whole church ? what stirres , tumults , martyrdoms and butcheries haue been outragiously committed on the poore saints ? what horrible slaughters haue beene done on protestants , in france , flanders , spaine ? in our owne countrie , the fires haue been kindled as hot as nebuchadnezars furnace , to burne the bodies of gods saints , and some yet aliue haue seene those marian daies , wherein the streetes ran with the blood of the saints , as ierusalems did in the time of manasseh . the church is like the arke of noah , which , the more the waters rose , the more and higher it rose ; or like the ship , wherein christ lay asleepe , which may bee tossed with windes and waues , but not ouerturned : euen so , the more the waters of affliction bee increased , the more is the arke of the church exalted . the church may bee beaten with waues , but it shall bee still lifted vp aboue them . the disciples may faint , and see the streames readie to swallow thē , yea , in their sense may say , master , we perish : but christ is in the ship , he will awake in due season , and rebuke both the storme , and their little faith . thus the apostle saith , we are in all things more then conquerours . secondly , the prophet yeelds , psal. . . that , great are the troubles of the righteous , but the lord deliuers them out of all : but marke how : first , sometimes they are exempted from the common inundation , that it doth not come neere them , as those . marked , who bowed not their knees to baal , were saued from iezabel , and the tenth and remnant reserued from common plagues , to propagate gods grace and glory with the manner of his dealing , and their deliuerance . secondly , sometime they are wrapped in the common miserie , as suppose the plague , or fire , or sword , but herein finde the lords compassion and mercy in speciall deliuerances . ieremy was taken into babylon with the captiues , but it was better with him there , then among his owne people . so dauid saith , thou hast afflicted me sore , but hast not deliuered me vnto death . thirdly , sometimes the godly are left vnto death , and led , as sheepe vnto the slaughter , and sustaine all the cruelty and ignominy their enemies can deuise . and this the lord doth permit : first , in respect of their enemies , that they may by their blasphemies and cruelty prepare and hasten their owne destruction . secondly , of the truth , which is sealed and ratified with the blood of the martyrs . thirdly , of the growth of the church , which is sowne and watered with the bloud of the saints , as being the seede of the church . fourthly , in respect of the godly themselues , to sweeten them ; for the fire is the fittest place for perfumes : but yet first , the lord is not carelesse , much lesse prodigall of the liues of his seruants , but by speciall counsell , thus ordereth and disposeth of them : for hee numbers their flittings , puts their teares into his bottle , and suffers not a haire , much lesse the head it selfe , to fall without his prouidence . precious to the lord is the death of his saints , psal. . . secondly , being thus left in the enemies hand , the promise of deliuerance is most true , seeing , first , the rod of the vngodly doth not rest vpon them , but by being deliuered to them are deliuered from them . secondly , in the midst of death they liue , conquer , and raigne : so saith the apostle , we are slaine , but not ouer-come : the reason is , because tyrants and persecutors cannot ouercome their faith , hope , and profession . thirdly , they are deliuered from all the bands of sinne and death , and the imperfect man is wholly renewed . fourthly , they rest in their beds , euen euery one that walketh before the lord , and are deliuered from seeing the euill to come . but seeing the wicked are deliuered from troubles as well as the godly , out of many iudgements , what priuiledge is this ? first , the wicked are often temporally deliuered as well as the godly , but a sting is left behinde , so as deliuerance is a blessing in it selfe , but not to them , whereas the godlies deliuerance is a true blessing both in it selfe , and vnto them . secondly , god deliuers either as a creator , or as a father . as a creator and preseruer of things created , hee preserues the wicked from some present euill , to reserue them to a greater mischiefe . thus are the deuils preserued by god , and reserued to finall iudgement ; only the wicked haue offer of grace , which the deuils haue not . but as a father , he deliuers his children , who often deliuers his owne by correction , taking them away from euill which might corrupt them , so as if they be not temporally deliuered , they are deliuered eternally . the godly by being taken away by iudgement , are freed from iudgement , the wicked euery way preserued , or rather reserued vnto iudgement . thirdly , god deliuereth either by vertue of a promise , made and applyed to the faithfull , claymed and obtayned by fasting , prayer , and obedience , as mordecai , ester . . and iehoshaphat , . chron. . . or else not by vertue of any promise , as the wicked , who haue no promise , no faith , and therefore no sound blessing . thus we see the great difference betweene the deliuerance of the godly , and of the wicked , and as great comfort in the one , which the other wants . this serues to comfort the godly ; in that the lord sits vpon the floods , and that to this purpose , to performe this gracious promise . isa. . . when thou passest through the waters , i will be with thee , and through the floods , that they shall not ouerflow thee . so eliphas telleth iob , chap. . in sixe troubles he will deliuer thee , and in the seuenth , euill shall not come neere thee ; as if hee had said , though sixe and seuen troubles beset thee , yet the euill of them shall not come neere thee . this presence of god with his children , makes them glorie in their troubles , as in a crowne vpon their heads : and the apostle paul gloried , that hee was more in affliction then al the false teachers , . cor. and heb. . . the saints were in most deadly tryalls , and would not bee deliuered ( namely , vpon vnlawfull cōditions ) because they found god as good as his word . secondly , miserable men are they that withdraw their hearts from the lord , and seeke him not in his promises , nor in their prayers , but trust to wind out themselues by other meanes : some make falshood their refuge , and some embrace the world and carnall meanes , and leane vpon the arme of flesh . these fly from their defence , wait vpon lying vanities , and forsake their owne mercy , ion. . . 't is as if noah for feare of the inundation should haue left the arke , and flyed to the mountaynes , which had beene to haue throwne himselfe into the midst of the waters ; and thus doe they , that to auoid troubles , feare , and fly their profession , and so apostasie , and idolatrie , and corruption drownes them . we must rather with the church fly to the rocke , psal. . . saue me , o god , the waters are vpon me , yea , i am come to the deepe waters : and then , being deliuered , we must goe backe vnto him , saying , saluation is the lords , and psal. . . if the lord had not beene with vs , the waters must needes haue drowned vs when they rored vpon vs. thirdly , this serues to perswade euery man to become godly , seeing this priuiledge belongs only to such : there is no man but desires safetie in danger , and yet no man but the godly man can assure himselfe of safetie therein . if then thou wouldest haue assurance of this promise , thou must practise pietie , in these seueralls : first , become an humble person , repent and turne to god , cry out of sinne , sue daily for pardon , as for life and death , and then let all the miseries in the world come haile-shot vpon thee , thou shalt be safe . only sinne is as poyson , cast into the lords cup : god giues thee no poyson to drinke , but that is of thy owne tempering : pull the sting out of these scorpions , and the sight onely will be dreadfull , but the danger is past . secondly , as thou mournest for thy owne , so for other mens sinnes . . pet. . . god deliuered iust lot , vexed with the vncleane conuersation of the wicked . thirdly , get thy heart washed with the bloud of christ , bee a true israelite , a true beleeuer : for god is good to israel , euen to the pure of heart , psal. . . and deliuer israel , o lord. fourthly , get innocency and vprightnesse into thy life , to be able to say with david , deliuer me according to mine vprightnesse . fifthly , draw daily neerer vnto god , and if god bee with thee , or thou with him , thou needest not feare , though thou walkest in the shaddow of death , psal. ● . . and doe this three wayes : first , get neere him in thy affection , loue him in his word and image . psal. . . because he hath loued me , i will deliuer him and exalt him , that is , set him out of the reach of trouble . secondly , in obedience : i am thine , saith david , o saue thy seruant . thirdly , in thy confident prayer : so psal. . . for hee said to the lord , thou art my refuge . vers . . thou art my secret place , thou preseruest mee from trouble , thou compassest me about with ioyfull deliuerance . selah . now followes a second vse of this worthy doctrine of dauid , which concerneth affiance in god , when the heart can lay hold vpon god , as dauid doth here . first , for the present time , thou art my secret place . secondly , for time to come , thou shalt preserue mee from trouble , and compasse mee about with ioyfull deliuerance . whether these be the wordes of dauid holding in his soule the sweet sense of remission of sinne , or whether it be a forme of prayer , which the godly man , comming vnto god , doth preferre in his presence , it is not materiall , but howsoeuer , it is the speech of one assured of the pardon of his sinnes , and from that assurance this confidence ariseth , to say , thou art my secret place : whence note , that the fountayne of gods protection , and our assurance of deliuerance in trouble , is from the remission of sinnes . a man cannot say , thou art my secret place , till he can say , thou forgauest my sinne . iob . , to . acquaint thy selfe , i pray thee , with god , and make peace , and so shalt thou haue prosperity . if thou put away iniquitie , the almightie shall be thy defence ; when others are cast downe , thou shalt say , i am lifted vp , psal. . . the prophet prouoking his soule to praise the lord for all his benefits , reckons vp the healing of all his infirmities , and the redeeming of his life from the graue ; but before all these hee setteth forgiuenesse of sinnes , as the leader and the cause of all the rest , thereby shewing , that all other of gods mercies haue their rise from hence , as from their head and originall . first , sinne layeth open the sinner to all gods wrath , and the curses of the law in this life , & the life to come : it sets a man as a butt , against whom the lord shooteth all the arrowes of his displeasure : sinne not remitted makes vs enemies to god , and god to vs , so as we cannot expect any other but fruits of hatred . exod. . . israel hauing worshipped the calfe , was naked to gods iudgements , and hauing sinned a sinne , could not stand before the men of ai , iosh. . , . sinne is transgression , that is , a thrusting of vs out of our way , and so from vnder gods protection , who hath giuen his angels charge ouer vs , to keepe vs no longer then we are in our way , psal. . . secondly , this is gods couenant , who promising to put his law into their inward parts , and to write it in their hearts , and to become their god , and accept them for his people , he giueth the reason of all the former articles , because he would forgiue their iniquitie , and remember their sinnes no more , ier. . , . and indeed euery-where wee may obserue how god begins all our good here . ier. . . first , he takes away the sinnes of his people , and then delights to doe them good , to watch ouer them , to build and to plant them . and hos. . , first , the lord takes their baalim from his people , and then makes a couenant and marries his church vnto himselfe ; and then , to safeguard his spouse , hee makes a league with the beasts of the field , with the fowles of heauen , and creeping things ; then will hee breake the bow , and sword , and battell out of the earth , that they may sleepe safely . while man kept couenant with god , hee had dominion ouer the creatures ; but rebelling against god by sinne , the creatures rebell against him : and now god , making and renewing his couenant againe with man himselfe , reneweth also this clause of it concerning the creatures , that they shall be at peace , which is no other then a promise of protection . thirdly , confidence is a fruit of faith : for wee must first beleeue god , to be our god , before we can be perswaded , that his mercy and truth belongs to vs : our ground for our confidence in outward mercies , and deliuerances , must bee an assurance of his inward loue , in which wee may glorie , as psal. . . why art thou cast downe , o my soule ? trust in god , he is my god and my present helpe . and , rom. . . the apostle laying this ground , it is god that iustifieth , challengeth with great confidence principalities and powers , things present & things to come , and all creatures as too weake and impotent to separate vs from christ. fourthly , what doe the scriptures else teach vs , while euery-where they make the particulars of our comfort , fruits of this root ? as luk. . . deliuerance from all enemies proceedes from the release of the punishment of sinne . our peace with god , boldnesse with him , accesse to the throne of grace , come from our iustification by faith , rom. . . peace at home in our owne soules , is a fruit of remission of sinne , luk. . . thy sinnes are forgiuen thee : goe in peace : yea , our whole redemption from first to last , from all enemies , spirituall and temporall , and all the fruits of sinne , is called by the name of remission of sinne , ephes. . . and col. . . and in the entrie of our psalme we haue shewed , that all our blessednesse is placed in remission of sinne . but then it seemes , that where men are not protected and deliuered from danger , that their sinnes are not remitted . this was the error of the iewes , that they thought those , on whom the tower of siloam fell , greater sinners then the rest , and those whose bloud herod mingled with the sacrifices . but wee must know , that the lord doth performe his promises of temporall deliuerances and benefits , not absolutely , but conditionally , so farre as will stand with his wisedome and glorie , and the good and saluation of his owne children . sometimes the viper cannot hurt paul , nor the lyons daniel : but againe , sometimes they may bee ouer-taken with dangers , and seeme to be left in them , but so , as first , they are sanctified to the former mayne ends ; and secondly , as they are good for them , all things falling out to the best to them that loue god. neither may it be strange , that although remission of sinne be the ground of all deliuerances , yet all that haue remission of sinne , haue not deliuerance from temporall dangers , but some of the saints are hewne asunder , tempted , slaine , burnt , hanged , and ignominiously put to death : for , as the subiection of the creatures to vs , dependeth vpon our subiection to god , and our peace with men , vpon our keeping peace with god : so our subiection and peace with god here , being only begunne and imperfect , we must recouer our safetie from the creatures , and peace with men , but in part and imperfectly . but yet that which is wanting here , is recompensed with spirituall peace , euen here , as ioh. . . in the world yee shall haue affliction , but in me yee shall haue peace : and afterward with that peace that is euerlasting . first then , where god begins our safetie , let vs begin it , in labouring to feele our inward peace with god , which will quiet our hearts in the assurance of gods prouidence , and protection in outward things ; it will be an easie descent from the greater to the lesse . in the want of outward things , say to thy selfe ; god out of his loue hath giuen me his owne sonne , and will hee not giue mee all things with him ? shall he giue me heauen , and not earth ? in the want of inward comforts say to thy soule , why art thou cast downe , my soule ? while i was yet an enemie and a sinner , god hath reconciled me by the death of his sonne ; how should hee now cast mee off being reconciled ? in bodily dangers , what a prop doth this doctrine giue vs ? hath my lord prouided with so much cost , so great saluation for my soule ? and will he neglect to saue and preserue my bodie ? hee that doeth the greater , will not hee doe the lesse ? in molestation by externall aduersaries ; what ? hath my lord and head foiled the deuill for me , troden satan vnder my feet , and trampled vpon all spirituall enmities for mee ? and will hee not beate backe the endeuours and vniust practices of my enemies ? shall i beleeue the greater , and not beleeue the lesse ? secondly , in receiuing and enioying outward benefits , labour to see them all to be the riuers & streames of this fountaine ; for then they be sweet indeed : as the streame is then sweet , when the head and fountaine is so ; but , if the fountaine be bitter or poisoned , so are the streames . for first , they are no further mercies then they proceede from mercy , and then they be mercies indeed as they are called . secondly , else we enioy them by a broken title , if not by vertue of the couenant , and euen those creatures are in a kinde of bondage , from which god frees them often by plucking them from vniust owners , as hos. . . thirdly , else we distinguish not our selues from the wicked , scarce from the beasts , who find and taste the sweetnesse of the creatures as we do , but not of god in them . naturall men stay in the fruition and delight of the things themselues , and can goe no further , whereas , as the riuers lead vs to the sea , so ought wee to bee led by them to the minde of the lord towards vs in them . fourthly , those that delight themselues in the pleasures and delights of things below , and want the pardon of sinne , are as if a man should drinke off a cup of sweet poyson with much delight , but presently or not long after , it workes deadly . thy sinne is poyson , which thou castest into the cup that the lord hath made to run ouer . fiftly , a little gift with loue and good will , is more acceptable then a great deale with strife and grudging . if a man can see gods loue and good will toward him in christ , hee will be content with a little , thankefull for a little , cheerefull with a little ; and his portion , though very small , will bee very precious . sixtly , if assurance of remission of sinnes giueth vs such ioy in trouble and affliction , that the saints can reioyce in tribulation , rom. . . how will it reioyce the heart in the fruition of gods mercies ? oh then , how ought we to labour earnestly by the eye of faith to discerne the beames of gods loue and fauour , chasing away the cloud of our sinnes , without which all our comforts are but bitter and vnsauorie ? thirdly , hence gather the priuiledge of gods children , to whom remission of sinnes is sealed vp , which is , to be secure either from perils or in perils : for first , once in gods couenant , and euer safe : for the couenant is vnchangeable as god himselfe is , an euerlasting couenant , isai. . . secondly , their afflictions are not punishments of sinne , but either tryals or louing corrections , the sting of them is gone . thirdly , whereas the wicked , whose sinne is not pardoned , are haunted and vexed with terrours , and feare where no feare is : a godly man is as bold as a lyon , yea in the presence and sense of danger . iob . . thou shalt not bee afraid of destruction when it commeth , but shalt laugh at destruction and death : for the stones shall be at league with thee , and the beasts , &c. who would not be exempted from danger , or fearelesse in danger , as seeing his owne safetie ? surely the way is to get the lords louing countenance vp vpon vs , and then we shall be safe , psal. . . , . thou art my secret place . ] the prophet borroweth a comparison from liuing creatures , who , being in danger or in chase or pursuit , haue their hiding places to defend themselues in : the lyon hath his denne , the foxe his hole , the conie his burrow , and the godly man hath his asyle or refuge ; but with this difference : first , the beasts haue their dens & caues in the earth , wherin they hide themselues , but the godly hath his hiding or secret place in heauen . secondly , they may be fetcht and hunted out of their hiding places , and be destroyed for all them : but so cannot the godly who make god their secret place , seeing none is able to , plucke them out of his hands who is stronger then all . hence we may note , that the lord is the hiding place of the godly in trouble and danger . as a man in a storme or showre seeketh shelter , so in the stormes of the church and common-wealth , in which the enemies thunder and roare , and seeme to mingle all into one confusion , then the name of the lord is a strong tower , & the righteous flye vnto it . psal. . . in the time of trouble hee hath hid me . psal. . . the godly is said to dwell in the secret of the most high. how is the lord the hiding place of the godly ? first , by his promise : secondly , by his protection . first , his promise couereth and compasseth his elect , vnder which they are as safe as in a towne of warre . psal. . . thou art my shield , i trust in thy word . many were the plots , which dauids enemies impugned him withall , but his onely armour , by which hee defended himselfe , was the word of god , and he makes the lord his shield , by trusting in his word . exod. . . when moses and the israclites were compassed with sea , mountaines , and enemies , how were they hid and couered with the promise onely ? stand still , feare not , and behold the saluation of the lord. iudg. . . gedeon appointed with three hundred men to goe against the midianites and amalekites , who lay in the valley like grashoppers for multitude , and their camels without number , as the sands of the sea , saith the text : what could hee expect but to be eaten vp presently ? but hauing a word that god would deliuer him , he was as safe as any of those whom he had sent from the warre ; god being his shield , he was secure . when athaliah had put to death all the seede of ahaziah , onely ioash his sonne escaped , and was hid in the house of the lord sixe yeres ; god had a chamber of prouidence to keepe him safe , when there wanted no meanes , nor diligence in athaliah to finde him . but whence was this safetie ? euen from the word and promise of the lord : . chron. . . behold , the kings sonne must raigne , as the lord hath said of the sonnes of david , that hee should neuer want a man to sit vpon his throne after him : according to that ; psal. . . his faithfulnesse and trueth shall bee thy shield and buckler . secondly , god hides his children by his protection , which is the accomplishment of his word : this protection of god is called his wings , which is a borrowed speech from birds , which by their wings keepe their yong ones both from iniury of weather , and from the rauenous hawkes and birds of prey ; that looke as the hen gathers her chicken vnder her wings , so the lord wil couer his owne vnder his wing , that is , vnder his protection , as psal. . . he shall couer thee with his feathers , and vnder his wings shalt thou trust . and this wing of god is represented by the wings of the cherubins , extended ouer the arke : these are the wings of grace and mercie , vnder which dauid desireth to bee hid , psal. . it is also called gods shield and buckler , because , as vnder a shield or buckler the bodie is hid and couered from the blowes and deadly thrusts of the enemie , so the godly are hereby wholly protected from dangers . this is a great comfort for gods children , who haue such a hiding place as that god himselfe vouchsafeth to prouide for their safetie , who is stronger then all , and most faithfull ; the lord needs feare no tyrant , to expose his children to their rage , as moses his parents , who durst not hide him aboue three moneths : and for his faithfulnesse , he neuer failed them that runne vnder his wing . dauid calls him the saluation of all them that trust in him , from such as resist his right hand . a man without god , is a bird without a nest , and a beast hunted without a denne , lyable to any danger that comes : but great is the comfort of the godly , who know whither to go to be hid , both from the strife of tongues , iob . . and from the violence of tyrants . secondly , we learne hence how to behaue our selues in troubles ; namely , to hide our selues in heauen , as the poore beasts doe hide themselues in earth . may wee not hide our selues in earth , by vsing the meanes of safetie ? did not dauid hide himselfe in woods , in caues , holes and rockes ? . sam. . , . and . , . . yes , neither must we neglect any good meanes of our owne safety , yet we must trust in none of them , but in gods blessing , who must watch vs , and hide vs , or else all comes to nothing . well knew dauid how little helpe there was in any thing to hide him , vnles he had with the same , gods wing to couer him . the strong citie of keilah could not hide or defend him , and therefore the lord warned him to come out of it , & himself became a shield & brazen wall vnto him . the vaste & solitarie wildernes of maon could not hide & secure him , there saul and his souldiers had compassed him , onely the lord hid him , and turned his pursuers another way . for this purpose the lord often brings his children into the streits , that they may runne vnder his wing : for those , who at no time else will seeke him , will then seeke to him as pharaoh himselfe . he knowes it is with the godly , as with a beast in the field , which is safer in a storme , then in the fayrest seasons ; the storme driues him to his den , and the hunter to the clefts of the rocke , but , that being blowne ouer , he comes forth and is in danger of taking : so the godly in trouble drawes into his secret place , and so long as danger continues , so long he cleaues to god ; but after danger he lyes open to satan , his owne corrupt lusts , and other snares , as we may see in dauid himselfe , who in the wildernes and his flight before saul and absalom , lay not so open to temptation as in his palace . god often imprisons and streytens his , that they may bee more warie in their enlargement . but how may we make god our hiding place ? first , by faith , leaning vpon the promises : for what good can all the promises of god do , being not mingled & tempred with faith ? ps. . . remember thy promise made vnto thy seruant , wherein thou hast caused me to trust . habac. . . the vision shall come , in the meane time the iust shall liue by faith , which in times of danger fenceth , and compasseth them with all the promises of god ; wheras vnbeliefe layes a man open to iudgements , debarred moses of canaan , and strucke zacharie dumbe : the greatest dishonour to god , is , not to relye on his word : and the prince that beleeued not in the word of the lord , was troden to death , . king. . , . secondly , couer thy selfe vnder the wing of god by the practice of repentance : for the way to escape iudgement , is to iudge our selues . ezek. . . when ierusalem was to be destroyed , they that mourne and sigh for all the abominations thereof , must bee first marked for deliuerance . and , can an enemie of god , an impenitent sinner haue the face , or any hope to goe to god for safetie and hiding ? thirdly , hide thy selfe with god by prayer , and in extraordinarie danger by fasting , which exerciseth both faith and repentance : thus our prophet often prayes the lord to keepe him as the apple of his eye , and to saue him vnder his wing . . chron. . . iehoshaphat thus hid himselfe , there is no strength in vs ( saith he ) to stand before this great multitude , neither doe we know what to doe , but our eyes are toward thee ; and being in this hold , hee had strength enough from enemies , who slew one another , and had no vse of his owne . hezekiah likewise against sennacherib had recourse to this hiding place , hee put on sack-cloth , went into the house of the lord , and spred open the letter before him ; and the angell of the lord in one night slew an hundred , fourescore , and fiue thousand . the niniuites seeing the storme approching in the threat , yet fortie daies , and niniue shall be destroied , did flie to this shelter : for high and low , man and beast did humble themselues in sackcloth and fasting , and they cried mightily to the lord , and he was intreated . but how shall i know , that god will bee my hiding place ? by these notes : first , that in the text , if thou hast got assurance of the pardon of sinne . dauid , by long trauell hauing got this assurance , breaks out into these words , thou art my secret place . this assurance must be gotten by confessing and forsaking sinne , and such a man is a blessed man : prou. . . adam , so long as he would hide his sinne , could get no thicket thicke enough to hide him ; the way to remooue iudgements , is to remooue our sinnes . hearest thou of a iudgement , or seest thou an approching danger ? meete the lord with sorrow of heart , and with humilitie of soule , and his wrath shall be appeased , and his furie turned away . dauids wrath , when he was strongly resolued to kill and slay , was by abigails humble and dutifull submission appeased . esaus fury , being resolued to slay his brother , was turned away by iaacobs seuen times humbling himselfe before him ; much more will the father of mercies , in whom is no passion . secondly , if thou trust in the word of god : for man liueth by euery word of god , and then thou canst not seeke to any other shelter , thou canst vse no vnlawfull shifts , and wicked meanes to accomplish thy desires . euery man saith , he trusts in god : but that is onely a vaine blast : for , whereas the first thing our prophet doth , is to goe to god , many men looke to be hid euery where else first of all : and at last , when all meanes forsake and faile them , they would come to god. first , they flye to the wedge of gold , and say ; thou art my hope . secondly , or else lye hid in humane strength , and the arme of flesh , as the prophet saith , some put their trust in charets , and some in horses . dauid had gold , men , strength , and townes of warre , but yet the lord was his hiding place ; hee knew how vaine it was to hide himselfe vnder the wings of wealth , that with those wings would flye away , and leaue him in the suds . thirdly , some runne to idols , images , saints , the crosse or holy-water , all which driue them from their hiding place . fourthly , others in strange visitations and dangers run to hell , and to the deuill to hide themselues : this is a common sinne , to consult more with one witch , then all the ministers in a countrie . and now , when none of these can doe a man good , hee must come to god , as pharaoh , when none of his princes or sorcerers could helpe him , then came to moses and aaron : but he that did thus deceitfully hide him , the lord hid and couered him and his armie vnder water . thirdly , thou must be a member of the church , psal. . . dauid desired one thing , euen to dwell in the house of god , and then he is sure god will hide him in the secret place of his pauillion . assemble thy selfe with the saints , frequent the publike places of gods worship ; euery master will protect a good seruant in his seruice , and especially while he is vnder his eye , and much more will the lord : but when a man will get him out of gods sight , then is he numbred to the sword , to the beasts , and to destruction : ier. . , . fourthly , thou must cleaue vnto god in the loue and obedience of his truth . the promise is , he will keepe thee in thy waies . israel being out of his way , and hauing made a calfe , was naked ; but before that , the lord as a couer hid them . how can they make account of safety in danger , who to hide themselues from persecution of the gospell , leaue it vpon the plaine field ? oh , say they , i loue the gospell , and desire to giue obedience to it : but i was afraid of my name , of my libertie , of dishonour . what ? were dangers toward ? and must thou therefore depart from thy secret place ? one would thinke thou shouldest rather haue run vnto it . must thou needs run out of doores , because a storme or tempest is comming ? the filly vnreasonable creatures can teach thee more wit then so : why , thou runnest from vnder his wing , who would haue kept thee safe . wilt thou saue thy life , by flying from christ , who is the way and the life ? wilt thou auoide the sword of man by an euill conscience , which is a sharper sword within thy bowels , striking through , and pearsing thine owne soule ? wilt thou auoide the flames of natural fire , by kindling the fire of gods wrath against thee , yea , the flames of hell within thee ? how doe the deceitfull bewitchings of this world at this day , winde into men professing the gospell ? who to sit in the warme sunne , dare not to bee seene with christ by day , but like owles and bats and hateful birds , cast themselues into the night , and wilhold such a course of religion , as that they seeme none of the forwardest ; would faine speake for good men , so as none might heare them ; would willingly supply their wants , and helpe their wrongs , were it not for feare of hearing that voice , which would strike them to the heart , surely thou art one of them . fifthly , thou must be a sincere-hearted christian , and carrie thy selfe vprightly : he that walketh vprightly , walketh safely : vprightnesse is a brest-plate , which hides the chiefe parts from danger . noah was an vpright man in his generations , and the lord shut him in the arke . lot was a iust man , vexed with the vncleane conuersation of the wicked , and the lord pulled him out of sodom , and hid him in zoar , the angell could doe nothing till he was gone . vprightnesse hides a mans selfe and others for his sake , he may glory in the power and truth of god in extremest perils . thou shalt preserue me from trouble . ] davids confidence confines not it selfe within the time present , but is such , as that he can leane vpon god for afterwards . how came dauid to be so confident for future time ? he had experience of gods mercy in the pardon of sin , and drawing him out of former deepes ( as the psalme sheweth ) and therefore hee resolueth thus for time to come : whence note , that experience is a notable mistres , and the surest teacher of affiance for time to come : experience of god will carry the heart through such trials , as flesh can neuer buckle withall . . sam. . . when dauid was to encounter with goliah , and saul told him he was but a boy , he reasoned & builded his victorie vpon the former experience of god , saying , thy seruant in his keeping of sheepe , slew a lyon and a beare , and so shall it be with this philistim : psal. . . doubtlesse i shall dwell a long time in the house of god. how comes dauid to this conclusion ? in the former verses he had said , the lord had bin his shepheard , had fed him , spred his cloth , filled his cup , comforted him , and so laies one experience to another , till he come to this godly perswasion . the same doth the apostle paul , . tim. . , . he hath deliuered me out of the mouth of the lion , and he will deliuer me from euery euill way : rom. . . experience brings hope , and hope makes not ashamed . for as a poore man , hauing often borrowed money of a rich man , and hauing found him free and cheerefull formerly , hath good hope and much boldnesse , that he will still affoord the same fauour in the like case : euen so the poore christian , hauing found much supply many times , of wisedome , strength , deliuerance , perswades himselfe of the same for time to come . first , god is honoured when his word is acknowledged true in it selfe ; but this the deuils themselues beleeue : but by experience wee finde it true to vs , and can set our seale to god and his word , which is not onely a great honour to god , but also to our selues . secondly , faith in a bare word without experience , doth much strengthen and comfort the heart possessing it , as when abraham did receiue the first promise of a son by sarah , hee relyed vpon it , and doubted not of the accomplishment : but when in temptation and particular troubles , wee haue particular proofes of gods truth in accomplishments , it will bee a strong anchor to hold vs fast , that we be not carried away with violent winds and waues of temptation : as abraham , after experience of gods power , in quickning sarahs dead wombe , and remembring his promise . yeeres after he had vttered it , when no man almost could haue expected it , seeing the whole course of nature was set against him , he could easily and readily ouercome himselfe in that difficult tryall of offering his sonne at gods commandement ; and the reason was , because former experiences perswaded him , that hee should rather receiue him from the dead , then gods word should not be fulfilled . thirdly , no maruell if experience be such a teacher of affiance in god , seeing it findes more sweetnesse by much in the performance of promises , then can be conceiued in holding the promises themselues , as a man that hath possession of an inheritance , which hee held long onely in reuersion , by experience of those supplies and comforts he now hath , tasteth much more sweetnesse , then hee could possibly conceiue while it was his only by entaile and expectation . fourthly , the worke of experience euen in ciuil things , is of great vse , and no lesse in diuine : first , to make vs bold with god , as men are with an experienced friend . secondly , to quell those distrustfull feares , which distract vs : a fresh-water souldier is afraid of euery cracke of a gun , and thinks sure it will cost him his life : but a souldier experienced , is fearelesse and more valorous . thirdly , to quiet the heart in gods absence and desertion , waiting his approch againe . suppose a man put into the world , as adam was , if he should see the sunne set , hee would thinke it quite lost , but experience teacheth , that it will rise the day following ; and therefore we are content , when it is set , and waite the rising of it : so is it here betweene god and a christian soule . what makes vs content our selues in winter , when we see all things dead and withered ? if such an vncomfortable time should continue euer , it would breake the hearts of men : but wee know that summer will returne , and then all things will spring againe , and this cheeres vs vp : so in the winter of temptation , we may thinke wee shall neuer see god againe , but for all that , his grace and spirit shall come and shine againe to vs , it shall neuer absent it selfe for euer . alas ! i haue had many experiences of god , and yet i feele many grudgings of despaire , i cannot waite , i am too short-spirited , i cannot come to this affiance by them . neuer had any man experience of gods former loue , but he also sometimes had assured hope and confidence in god , but first , neuer had any man faith at all times alike , which sheweth , that it is no naturall facultie , which is ordinarily vniforme , but supernaturall , giuen in such degrees as it pleaseth god , and so as place may be left for correction and tryall of his children . secondly , sense of weakenesse in a sound christian is a meanes of strength , prouoking a man both to humble himselfe before god in prayer , as also to depend vpon gods strength . thirdly , gods fauour in this life is annexed with trouble , as the sunne is ouer-cast with clouds , and the moone with specks , yet , as the sunne shall at length disperse those clouds , and shew his light and strength , so shall the light of gods countenance shine vpon his people in such brightnesse , at length , as they shall out-grow all these cloudes and ouer-casts , which hindred their comfort . the way then to attayne affiance and sure confidence in god , being to get experience of his goodnesse vnto vs , wee must take paines in this dutie , so fruitfull and comfortable . but how shall i come to haue experience of god ? know , that to experience there goe three things ; first , knowledge . secondly , obseruation . thirdly , memorie . first , knowledge ; you must know god as hee hath reuealed himselfe in his word and workes ; this is the ground of experience , and , the more a man knowes god , the more hee will trust in him , as psal. . . they that know thy name , will trust in thee . the better knowledge , the better affiance . now the speciall grounds of this experience , to bee knowne , are these : first , that god is the same , without change or shaddow of change ; what he euer was , he is still ; true , iust , mercifull . secondly , that his couenant is the same , being an euerlasting couenant , and the records of that couenant are for euer the same and truth it selfe : heauen and earth may passe away , but one iot of the word cannot . thirdly , that his children being euer as deare vnto him as euer they were , hee doth alwayes maintayne their cause : for hee were not righteous , if hee did not euer loue and maintayne righteous persons , and dealing . fourthly , that sinne being euer hatefull vnto him , he destroyeth it at length , and , because he neuer fauours wicked men , hee confoundeth all their plots and attempts vnder-taken against him , or his . secondly , another meanes of experience of god , is obseruation of the wayes of god : as first , the workes of his power , and these wee shall see as farre aboue satans power , as infinite is aboue finite ; and againe , so farre from being hindred by our weakenesse , as it is perfected thereby , . cor. . . secondly , the workes of his wisedome , who knowes how to deliuer the iust out of temptation , . pet. . . thirdly , of his loue and mercy , being as willing as able to helpe his children , whose grace is sufficient not only it selfe , but also for them , . cor. . . he is most present in their greatest need , a very present helpe in trouble . fourthly , of the gracious ends and issues , he hath euer giuen to the tryalls of his seruants , not only for his owne promise sake , but also for thy experience . consider , saith eliphaz , who euer perished being innocent . this obseruation or consideration , whereby things are pondered in the heart , being neglected or slightly vsed , experience of god must needes be wanting ; as there can be no haruest , where the seed sowne rots in the earth , and comes to nothing : therefore , the apostle exhorts , that we be not leaking vessells , to let things runne out as fast as they come in . thirdly , another meanes of experience , is the remembrance of such workes of god , as wee haue knowne and obserued : the philosopher saith , that experience is multiplex memoria , a multiplyed memory , because , of the memory of the same thing often done , ariseth experience , and many memories of the same thing , is but one experience . now , this remembrance includeth these things : first , a committing to memory such things as wherein god most expresseth himselfe . secondly , a retayning of them in memorie as in a store-house . thirdly , a recalling of them to minde vpon occasion offered . fourthly , an applying to our owne speciall vses and occasions . this is the way therefore , which hee must take , that would become fearelesse in future troubles , and to haue his heart established against all euill tydings . first , to get the knowledge of god in the couenant , to be assured of his fauour and loue in the pardon of sin , which may bee knowne by the fruits of repentance , in confessing and forsaking sinne , and by loue of god in his word , in his image , in his saints and graces . secondly , to grow vp in the obseruation of gods working with himselfe , and his people , to obserue his owne increase of grace , the supply of comfort , the returne of his prayers , the issues and deliuerances hee hath had out of troubles and dangers . alas ! what a staffe and strength cast they out of their hands , who heedlesly passe by gods gracious dealing with them ? whereby , not only god is depriued of his glorie , and of the praise due to his mercy for the present , but themselues also for time to come of much comfort and confidence , which is as small as their obseruation is . thirdly , to lay vp in our memorie the things which may bestead vs , that we may haue them at hand , and for our best vse : and this we shall doe . first , if we haue a care of good things , and a right estimation of them . men remember the things they care for , no man forgets where he hides his money . psal. . . thy testimonies are wonderfull , therefore doth my soule keepe them . secondly , if we affect them as things of reckoning , as psal. . . i delighted in thy statutes , therefore i did not forget them . but if men iudge not aright of the things of god , or preferre in their iudgements and affections baser things , this breeds sensuality , which made a whole world of people forget in noahs time , that which so neerely concerned them . thirdly , if we vse continuall helpes , as hearing of the word , which is a continuall monitor vnto vs ; godly conference , which is as a whet-stone of grace ; meditation , whereby wee hold things as our owne , and not by force and compulsion . these be as the law written , euer before the eyes of the iewes , or as the frindges of their garments , to put them in minde of his statutes . lastly , vse prayer , by which wee keepe in that , which we would else cast vp againe : this is as vinegar , the smell of which keeps downe that which would rise in the stomack : and againe , prayer obtaynes the spirit , whose sole office it is to bring things into our remembrance , ioh. . . by these meanes wee may store vp plentie of experiences , and by euery experience we ought to draw neerer vnto god , and grow more familiar with him , more bold and confident . we want no motiues hereunto : for first , experience of gods fauour is the greatest gaine of a christian , and ought to be most desired , lord , lift vp the light of thy countenance , psal. . . as the losse of the sense of gods good will , is his greatest losse . nothing troubled the prodigall sonne so much as the offence of his father , he would haue beene glad to haue eaten with pigs , hee weighed his misery with his prosperitie ; his sorrowes were great , but all the paines he sustayned , was nothing to the vnreuerent vsing of his father , who was not only kinde to his children , but to his hyrelings that lacked nothing . cant. . . the spouse hauing lost the sense of christ , cryed and trauelled to seeke him , was robbed , beaten , and misvsed by the way , and her life was in great danger by confessing him among his enemies ; yet all this is nothing , shee must haue christ , shee cared not for the losse of her goods and apparell , nor her danger , shee will not giue ouer till shee haue himselfe . secondly , experience of gods loue will make a man bold in good causes , euen to the death , whereas the wicked feare , where no feare is ; for they can haue no affiance in god. whence it is , that one good man in a good cause , wherein he is assured god standeth by him , is able to withstand and confound a number , who are not able to withstand the terror of their owne conscience , which witnesseth them to be enemies of god , as our sauiour himselfe , ioh. . . strucke not a blow , but only modestly answered his enemies , and asked them whom they sought : and they all fell prostrate to the ground . so in gods children : gen. . when ioseph spake most kindly to his brethren , and told them hee was their brother , there was such a terror and feare in their consciences for wronging him , that they were not able to answere him a word . the godly are bold as lyons , but the wicked as fearefull as hares ; they can laugh and sing in the extreme suffering of that , which the other are agast , and shrinke to thinke of . thirdly , hee that gets not a sense and experience of gods fauour here , shall haue experience of his wrath and iustice hereafter . thou shalt preserue me from trouble . ] troubles are either of soule or body , outward or inward , spirituall or temporall : this word includeth all , according to that , psal. . . great are the troubles of the righteous , but the lord deliuers , or preserues them from all . gods preseruation is to bee considered in respect of the first , meanes : so t is either secondly , manner . mediate , or , immediate . immediate preseruation is by himselfe alone , when no hand of man or angell can reach to helpe , and so he preserued the israelites in the sea. mediate is , when mediately by his angels , or by men , or other meanes hee preserueth his people , as moses was by pharaohs daughter , and those in the ship by plankes and boords , act. . . in respect of the manner , preseruation is either secret or manifest . manifest , when he mightily preserues men in the sight of others , for the confirmation of the faithfull and confusion of their enemies , as the three fellowes of daniel in the furnace , and daniel himselfe in the den of lyons . secret and spirituall , by which he eternally deliuereth from all trouble those , who manifestly seeme to perish , as the martyrs , who seemed left in their enemies hand , the body is slaine , but the soule is preserued , and sent to a better life : here is a secret , spirituall , and eternal preseruation : these are in occulto coronati : augustine . according to which grounds , our prophet is bold to declare his confidence in god , being fully assured , that the lord , of whom he had so good experience , would in all troubles make some way for him , and either by himselfe or some other meanes , vouchsafe either a secret , or a manifest deliuerance . but seeing none are more troubled then the faithfull , and none indeede lesse preserued from troubles , how can dauid , or any other beleeuer so confidently vtter this ? it is true , none are more troubled then gods children : for first , there is a perpetuall enmitie betweene the serpent and his seede , against the woman , that is , the church and her seede : and if there be hope , that the deuill , and the wicked may grow kinde to the godly , there may be more hope of lesse trouble . secondly , the word of truth hath said , in the world yee shall haue tribulation : and , the world shall laugh , but you shall weepe . thirdly , the way to heauen is straite and narrow and troublesome , because of the crosses it is strewed withall . fourthly , experience hath concluded , that all that will liue godly in christ , must suffer persecution ; wherein they are conformable to christ their head , who by the crosse went to the crowne . fifthly , the blessing of sound peace and ioy is promised and bestowed onely vpon them that mourne . but this is not the meaning of the text , that they should be so preserued from trouble ( which dauid was neuer without ) as trouble should neuer come neere them , or afflict them , but , as the word in the original signifieth , thou shalt saue me from the straitnesse , or in the distresses of trouble . note , that the godly shall not bee exempted from trouble , but preserued from it , that is , kept in it , and happily led out of it . for dauid himselfe , notwithstanding his confidence here , said , certainely , i shall one day fall by the hand of saul , . sam. . . and when he asked god , if he had forgot to bee mercifull , did he see any way to escape death and danger ? so as his resolution here is this , that though the godly be in neuer so deepe distresse , they perish not , but are preserued in the straite , they are raised out of this depth of miserie : and this stablisheth the heart with confidence , as the words following intimate , thou shalt compasse me with songs of deliuerance . this doctrine and phrase is expressed and confirmed by other places of scripture : psal. . . thou hast set me at libertie , when i was in distresse : implying , that he was in a straite , and as it were strongly besieged with enemies or dangers , but the lord inlarged him , and so preserued him : psal. . . he will bring my feet out of the net : the godly may be in as great danger , as a silly bird in a net : but the lord will breake the net , that the bird may escape , psal. . . . cor. . . who deliuered vs from so great a death , and doth deliuer vs , in whom we trust , that he will hereafter deliuer vs. first , gods care of his children , though it free them not from the exercise of troubles , yet leaueth them not till he haue deliuered them . can a mother forget her child ? she may let it get a knocke , and feare it with the sense of some danger , but leaue it in danger , she cannot . and who be they towards , whom the lord thinketh thoughts of peace , or , to whom he will remember mercy , but vessels of mercy ? once haue i heard ( saith dauid ) yea twice , that mercy belongs to god , psal. . . and therefore it is so true , as it can neuer be false ; once , yea , twice , that is , once by the scriptures , and another time by the holy ghost . secondly , gods promise is , that hee will not suffer his to be tempted aboue that they are able to beare , and therefore at length they find him , as dauid saith , psalm . . . my feete were almost gone : but not altogether : the man of god may slip and slide , and much adoe to keepe his feete , but at worst , his feete are but almost gone , and this comes from gods promise . thirdly , gods prouidence limiteth the times , in which his church shall suffer , and no longer ; sometimes a longer time , as israel in egypt foure hundred yeeres ; sometimes shorter , seuentie yeeres in the babylonish captiuitie ; sometimes shorter then so , yee shall suffer tribulation for ten daies , reuel . . . sometimes three daies , as ionas in the whales belly , and christ in the graue ; sometimes but one night , sorrow may indure for a night , but ioy commeth in the morning ; and sometimes there is but an houre for the power of darknesse ; then gods time is come , and the godly see the saluation of the lord. fourthly , he preserues them in their troubles by his presence , first , of power , and so a fourth like the sonne of god , was in the furnace with the three children : and it is said , i will be with thee in sixe troubles , and in seuen , in fire and water . secondly , of grace , his right hand is vnder their heads , giues them grace sufficient , proportions their strength to the burden , mitigates their sorrow , makes them possesse their soules in patience , yea , reioyce in sorrow , which else would sinke them , and at length recompenseth their light affliction with an eternall weight of glory . but sometimes the godly are not preserued , but made meate for the sword , and appointed as sheepe for the slaughter , they die of the plague , and are slaine in battell as well as others . consider the church either in the whole , or in the parts : first , the church for the body of it is euer preserued , as in all ages may appeare , the case being with it , as in a militarie condition , wherein , although some souldiers bee wounded and slaine , as the martyrs , and other godly persons , yet the church carries the victorie out of the field , and is preserued : the church for the body of it , is euer the conquering part ; for michael and his angels must ouerthrow the dragon and his angels . secondly , the particular members are often slaine , and seeme not preserued , as steuen , and iames , whom herod slew , peter , paul , &c. yet they are , first , preserued by that secret and spirituall preseruation . secondly , sinne and corruption , which is alway present with vs , makes our preseruation to bee but imperfect . thirdly , god turnes the corporall destruction of his saints to the best , so as heb. . . they would not be deliuered , because they looked for a better resurrection . this serues to comfort the godly in their troubles , that they shall be preserued in them and from them , the gates of hell shall not preuaile against them . first , satan the red dragon may create them trouble , so that they shall want no molestation that he can procure them ; but hee cannot hinder their deliuerance , nor without leaue hinder their peace , no nor touch an haire of their head . secondly , the wicked of the world will see they want no tryalls or vexation , but on the contrarie god will see they shall not want seasonable deliuerance : for psal. . . hee will not leaue him in his hand : and although such is their imbred malice , that they would neuer take off their rods from the backes of godly men , yet god will not suffer the rod of the vngodly alway to lye on the lot of the righteous , psal. . . thirdly , their owne sinnes beset them hard , and so dismay them , as though they should neuer get freedome : and this is the strongest band of all , which tyeth them to trouble , and all other troubles were but a play , so that the heart were perswaded of the pardon of sinne ( as the saints in sicknesse of conscience can confesse : ) but sinne shall slay the vngodly ; as for the righteous , the promise is , psal. . . though they fall , they are not cast off ; not that their sinne doeth not deserue they should , but because the lord puts vnder his hand , and reneweth his grace to raise them to repentance . secondly , this may teach vs not to condemne the state of gods children when they are in trouble : for , either in darknesse they see light , when god stablisheth their hearts with inward peace or patience , or supplyeth strength , or lightneth their burden so as they can cheerefully carrie it : or at least with iob , after darknesse they see light . if in winter , when we see the heauens blacke , the clouds bent to stormes and tempests , windes roaring , waters raging , the earth couered with frosts , & cold and snow , and barrennesse or deadnesse , were it not madnesse to say that there would neuer be any summer againe ? that the yong springing corne , couered with such stormy and winterly weather , and lying buried vnder the cloddes , should neuer reuiue againe , and grow vp to the haruest ? or that the frost-bitten rootes , and blasted blades should neuer spring forth to flower or seed ? no man is so mad , as to condemne summers fruits , because of the winters stormes and barrennesse . this present life is the winter of gods children , wherein the seedes of grace lye hid and couered vnder the clods of heauy afflictions , disgraces , and a number of tryalls : shall we now condemne and curse the life of gods people here , and their summer fruits to come in the haruest , because the fruits of grace , and the glory of their resurrection are couered and hid vnder persecution affliction , and tryalls ? wherein we meet not only with the generall misconceit of vngodly men , but euen of the godly themselues , who sometime with dauid think their owne estate most infortunate , and are ready to slip , to see and compare the wickeds outward prosperitie and happinesse with their owne vnhappinesse and apparent miserie , whereas the sanctuarie telleth them of the end of both , and so quieteth their hearts . thirdly , this serues to teach the godly their dutie : first , to set before them in their tryalls these three things : first , the commandement of god : psal. . . call vpon mee in the day of trouble . secondly , the promise , and i will deliuer thee . thirdly , the accomplishment of it , or the experience of others , who haue found gods assistance in trouble : as , psal. . . our fathers trusted in thee , they trusted and thou didst deliuer them . secondly , in the deepest of troubles wait for gods preseruation , and know that though hee come not of a long time , yet at length hee that shall come , will come , and willnot tarrie . in this expectation beware of haste , and of euill meanes , and trust when thou seest no meanes , yea , and against meanes , as iob did , saying , if the lord kill me , yet will i trust in him . the stile of the godly , is , to be brands plucked out of the fire , zech. . . is not this a brand taken out of the fire ? which shews , that the godly may be cast vpon the coales , yea into the fire an vnmerciful creature , & may be smeared and scorched , yea , in part burnt and consumed ; but at length the lord in extremitie wi● snatch them out of the fire and preserue them , as a man will catch speedily at that which he would haue burnt . thou shalt compasse me about with songs of deliuerance . ] in these words the prophet dauid riseth vp by a gradation , and goeth beyond that that hee had formerly said concerning his confidence in god. first , he had said that god was his hiding place . secondly , that he would preserue him in trouble : and now thirdly , that the lord would make him ioyfull , and to triumph ouer his troubles and enemies , by compassing him in stead of troubles with mercies . in the words are two things to bee considered : first , the matter of dauids assurance , namely , songs of deliuerance : secondly , the measure , thou shalt compasse mee about . first , songs of deliuerance . ] this implyes the matter of these songs , and that is gods helpe & deliuerance , which when the lord affordeth , then there is matter of singing and setting forth that mercy : for a song beseemes him that reioyceth with great ioy , the which ought alwayes to attend our praises . secondly , to be compassed with songs of deliuerance ] is , not to haue one or two , or a few occasions or deliuerances to sing praises to god for , but abundant , yea innumerable causes to praise and magnifie god , so as a man can looke no way round about him , but he shall see many and infinite mercies , and so many songs and praises , euery new mercie , being a new matter of a new song of deliuerance . for looke as when a man hath endured an heauy , darke , and vncomfortable night , the morning approcheth , and light begins to appeare , not in any one side of the heauens , but on euery side , that let a man looke where hee will , the light compasseth him , and it groweth lighter and lighter vntil perfect day : so , although gods children seeme to be in darknesse and in the night of affliction , yet god affords some deliuerance , and brings the ioyfull morning , and then they see the light of comfort on all sides , and can say , now they are compassed with light and saluation . so as the thing , which our prophet here professeth , is : first , that the lord would afford him matter enough to frame & compile holy songs of ioyfull praise and thankes . secondly , that this matter should be so plentiful and abundant , that nothing should on any side be about him , but that whence hee ought to prouoke himselfe to returne ioyfull thankes , he should be begirt with blessings and mercie . hence in the first place we may learne , that as god hath appointed times of sorrow and straitnesse for his children , so also of reioycing and comfort . this whole psalme teacheth it , in the beginning of which how was dauid deiected ? what an intolerable burden of sinne complaines he of ? how were his bones dryed and broken ? how did his moysture drie vp as in the drought of summer ? how did hee roare night and day vnder the heauie hand of god ? and all this misery pressed him a long time together : but now towards the end of the psalme his confidence supporteth him , his ioy comes againe , his comfort not onely returnes , but also in such abundance , as hee seeth himselfe compassed with songs of deliuerance . psal. . , . they that sow in teares , shall reape in ioy , ( spoken of the church returning out of captiuitie ; ) they went weeping and carried precious seede , but they shall returne with ioy , and bring their sheaues . psal. . . heauinesse may endure for a night , but ioy commeth in the morning . as certaine as is the vicissitude and change of darknesse and light , euening and morning , so certaine shall the changes of the godly be , their darknesse shall bee turned into light . eccl. . , . to all things there is an appointed time : a time to weepe , and a time to laugh ; a time to mourne , and a time to dance . all times are limited by god to the faithfull ; but first for sorrow , and then for ioy . exod. . . as it was with israel in their iourney through the wildernesse , so is it with gods people in this world . after they had gone through many barren and dry places , then they came to elim , where were twelue fountaines of water , and seuentie palme-trees , the lord at length brings them to a pleasant station : so the lord hath appointed after labour , a time of rest ; after heauinesse , a time of ioy ; hee brings his children from marah to elim , numb . . . from a place of bitternesse , to springs of water . first , because god is not alwayes angry with his children , neither doth hee delight in punishing , his anger is but for a moment , and for a little while he forsaketh , but the end is with euerlasting mercie to haue compassion on them , isai. . . true it is that he punisheth and correcteth sinne in his deadliest enemies , and in his dearest children , but all this as a iust and righteous iudge , and as forced to it , not as a tyrant that punisheth , with affection , desire , and delight . secondly , the troubles of gods children are ouercome already by christ , who hath carried the heauy burden of them , and hath left onely the crosse for them to beare , so as they cannot still lye vpon them . for if euen the troubles , which gods chosen are exercised withall here , were euerlasting , and there were no time of release appointed by god , they would be out of measure ponderous and weightie : but this makes them easie among other considerations , that , if they bee heauie , they are but short , and ( as the apostle saith ) but momentanie . thirdly , the vse of afflictions and sorrowes of the godly is , but for a time to exercise their faith , and patience , and therefore cannot bee perpetuall ; for , when the try all is ouer , the burthen must bee remooued . the time of winter is bitter and barren , and cold , through frosts and stormes ; but , besides that it is profitable for the earth and plants , to kill weedes and wormes , and to mellow and rot the ground , it is a forerunner of a pleasant spring , and a fruitfull haruest : such is the state of the godly often here , christ the sunne of righteousnesse sometimes departs further off , and leaues the beleeuer in a wintrous estate , laid open to many stormes and sad showres ; but , besides that all this winter prepares the soyle , and kils the weedes and vermine of the soule , it goes before an happy spring & haruest , which will bring in fruits of righteousnesse to those that are exercised . ioh. . . i goe away for a while and ye shall be sorrowfull : but i will come againe , and your heart shall reioyce , and your ioy shall none take away . fourthly , the promise of god must stand firme , who hath promised blessednesse to them that now mourne for sinne : math. . . for they must bee comforted : therefore there is a time appointed wherein mourners shall bee comforted . prou. . . the iust man falleth seuen times a day , that is , into distresse and trouble ; but riseth againe . the state of the godly in the sea of this world , is like the sea euripus , that ebbes and flowes seuen times a day ; it ebbes no oftner then it flowes againe : so the godly haue as many comforts as sorrowes . and most full of trueth and assured comfort is the promise made by christ to his disciples , ioh. . . yee shall indeede sorrow , but your sorrow shall bee turned into ioy : it had been a great comfort , if christ had onely promised , that their sorrow should bee mitigated , and more , to haue said it should bee shortly ended : but to say it shall bee turned into ioy , ministreth abundant consolation and strength in the patient expecting of so happy a change . hence is it , that the sorrowes of the godly are often compared to the sorrows of a woman in trauel , as isa. . . like as a woman with child beeing neere her time , is in sorrow , and cryeth in her paines ; so haue wee beene in thy sight , o lord. ier. . . sorrow is come vpon vs , as vpon a woman in trauell . and the sorrowes of the godly are like these sorrowes . first , in bitternesse and sharpenesse . secondly , in the vtilitie and profit of them , both tending to a birth . thirdly , it is not without hope of deliuerance , and in euery hope there is some ioy and comfort in the midst of sorrowes , mixt with them . fourthly , in the trauell of a woman there is not only an expectation of an end of that sorrow , but also of the fruit of it , which is the ioyfull fruit of the wombe . fiftly , there is a certaine time set both for the one and the other : all which our sauiour cleerely confirmeth , ioh. . . a woman , when she brings forth , hath sorrow because her houre is come ; but when shee is deliuered , she remembers not the sorrow , for ioy that a man-child is borne : so you are now in sorrow , but your hearts shal reioyce : so as there is a time set by god not onely to finish the sorrowes of the godly , but also to turne them vnto ioy , as the winter not onely endeth , but is turned to summer . fiftly , there must bee some difference of the sorrowes of the godly from the wickeds , as there is in their persons and estates ; and this is the difference , that they sorrow without mixture of ioy , or hope or expectation of deliuerance by any promise , no time is set for their deliuerance : nay , all their light must bee darkened , their sunne must set and neuer rise more , and they left in an euerlasting night : but the godly sorrow quite contrariwise . isa. . , , . hath hee smitten him as hee smote those that smote him ? or is he slaine according to the slaughter of them that were slaine by him , & c ? here the prophet shewes great differences betweene gods afflicting hand vpon his people , and vpon his enemies and theirs : and the difference is , first , in the measure : on the one but drops , on the other a sea of wrath : one drinke a cup , the other draw a viall of his displeasure : hath hee smitten him as hee smote those that smote him ? secondly , in gods intention : his intendement in afflicting the godly , is to lop off their superfluous boughs : in the branches thereof wilt thou contend with it ? he saith not , with the root of it : but hee quite stockes vp the roote of the vngodly . in the one he intends purgation , by taking off fruitlesse boughes and branches , ioh. . . in the other he intends punishment , & to ouerthrow them with his rough winde in the day of his east winde . thirdly , in the issue and fruit of them . by this shall all the iniquitie of iaacob be purged , and this is all the fruit , the taking away of his sinne . in the one the sinne onely , in the other the person is destroyed . the lord therefore doth not so punish the members of his church , either as the enemies of the church would punish it , or as himself punisheth them : as for example . the deuils , the greatest enemies of the church , are punished without hope of all mercie , no time of deliuerance is set for them ; but the church is assured of a good and ioyfull end . the egyptians were terrible enemies to the church ; did god euer smite his church as he smote them ? though it was long vnder their oppression , yet it had a promise of deliuerance , a time set for it , and a ioyfull departure , when all egypt was lasht with that terrible whip of ten cords , and drowned and destroyed in the sea by gods immediate hand . here is then first of all a notable ground of patience in sorrowes , god hath set the time how long they shall last , and shall not exceede the appointed time : yea , hee hath not onely set a time of duration , but also of exchanging thy sorrowes into ioy . art thou in any trouble , or vnder any molestation of satan or wicked men , vnder reproch , scandall , hatred , persecution , & c ? nubecula est , transibit ; it is a storme too violent to last long ; nay , it shall bee changed into a calme , into a faire and comfortable season . suppose thou be in the night of disgrace , blacked and darkned by wicked ones , as dauid was ; suppose thou haue things laid to thy charge , that thou neuer knewest , and art forced to repay that which thou neuer tookest : yet waite still the good time ; after thou hast endured a little scouring , all the soile will tend to thy brightnesse , and the time comes , that god will make thy innocencie to breake out as the light . art thou sicke in thy soule , or pained in thy body , and seest no way but present death ? waite the time , and thou shalt meete not onely with perfect cure , but perfect health also : onely see thou makest christ thy physician . god had appointed a time of abrahams tryall for three daies : but the third day turned his sorrow into ioy , in which he had the comfort , both of his sonne , and his owne obedience . ionas had his appointed time of sorrow in the belly of hell , in the bottom of the sea , when he was cast out of sight : but at the ende of three dayes he was cast on the drie ground , and his sorrowes and feares were turned into ioy and praises . the thiefe on the crosse was euen in the hands of death , his paines and sorrowes increasing , as hee felt his life decreasing : how did our blessed sauiour comfort him , and support him with patience , but with this assurance , that the ende was comming , and a time appointed , which should instantly turne that shame and sorrow into glory and ioy ? this day shalt thou be with me in paradise . lazarus was not onely in the hands , but in the house of death foure daies , yet a time was appointed , euen the fourth day , wherein the bands of death were to be loosed , and he restored to his former life . and thus shall it be with all the disciples of christ , whose troubles shall not last alwaies : the longest they can last , is but for this life , and while they doe last , they haue the comfort of both those petitions of christ : first , that the father would keepe them in the world , and secondly , that after they bee safely passed through the world , and the troubles and disgrace of it , they may bee where himselfe is , to behold his glory , iohn . , . secondly , in all troubles , learne to iudge and measure thy selfe by this doctrine , not according to thy present feeling and comfort , which faith doth not alway minister : for that may be where there is no feeling . looke out at the ende , and at that time which shall change thy state , and giue thee the fruite of this sorrowfull seede-time . should an husbandman measure himselfe by his seede-time , what is there but labour and losse ? but , when he considereth , that without a seede-time , he shall neuer see haruest , and the more liberally he sowes , the more abundantly he shall reapc , he is well contented to so we in all weathers : so if the godly could consider , that their sorrow shall not onely end in ioy , but that their ioy must rise out of sorrow , they would cheerefully sowe euen in teares , for the hope of a ioyfull haruest . how do men out of their sorrowes disquiet and vexe themselues , and thinke themselues cast off , whereas out of the quantitie and qualitie , the measure and manner of their sorrow , springeth their truest ioy ? againe , in the maner of dauids speech , saying , that the lord would compasse him , not with mercies , but songs : note what the godly man must doe in the times and occasions of ioy , and in receiuing deliuerances and comforts from god , namely breake out into songs or speeches of thankefull praises . thus dauid professeth elsewhere , being deliuered from danger , psal. . . he hath put into my mouth a new song of praise : he neuer receiued a new mercie into his hand , but withall a new song into his mouth : psal. . . praised be the lord , which hath not put backe my prayer nor hid his mercy from me : i called vpon him with my mouth , and he was exalted with my tongue . it was the practice of the church , after her deliuerance from pharaoh , to compile a song of praise : exod. . and of deborah , iudg. . , . and of ionah , chap. . . i will sacrifice vnto thee with the voice of thankes-giuing . first , this is the returne that god lookes for of all his benefits , and is all that we can giue him for all , and , as it is as much as we can do , so it is as little as we can do : yea , it is the condition , vpon which he promiseth mercies , ps. . . call vpon mee in the day of trouble , and i will heare thee , and thou shalt praise me . which the godly know so well , as in crauing mercies , they expresse this condition , and binde themselues the surer vnto it , as psal. . . deliuer me from bloud , o lord , and my tongue shall sing ioyfully to thy righteousnesse . hence sprung all those holy vowes of the saints , as of iaakob , gen. . , . and that of dauid , which hee would performe in the midst of the people : psal. . . this is the ende why god deliuers vs , the ende of his mercies , and therefore is better then the deliuerance . secondly , it is a good thing to praise the lord , psal. . . and it well becomes the iust to bee thankefull , psal. . . for first , hereby the lord shall haue his due , which is a part of iustice . he is content that we haue the good of his creatures , but he reserues the praise of them to himselfe still . he is content we should haue the comfort of them , onely with this reseruation , that the glory of them be his still . secondly , it is good for vs : for al the benefit of our thankes comes to our selues , seeing by it we both retaine the old , and inuite new mercies . thirdly , it is impossible for such , as haue truely tasted gods mercies , but to speake of it ; sense of mercy in the heart will vntie the tongue , fire wil not be kept close , but will breake forth . and heere is a plaine difference betweene the godly and the wicked . they reioyce in the lord for his mercy , whereas the most that these can do , is to reioyce in the mercy , not in the lord , as a false friend that delights more in the gift of his friend , then in the giuer . fourthly , the godly know , that god doth require , not onely the heart to acknowledge him , but the tongue as well as that , whereby we doe not onely praise god our selues , but also excite and stirre vp others to the same . and then a mans tongue is his glory , when it can readily glorifie god , and this sometimes by bare voice and speech , and sometimes by singing out his praises , as in this place . nay , the whole man which is so continuall a receiuer , is little enough to manifest the praise of the giuer : and because the mercies of god follow all the life of man , the whole life and conuersation ought to be framed to the glorifying of god , and to expresse our thankfulnesse . fifthly , vnthankfulnesse for mercies receiued , vnbeseemes a reasonable man , much more a christian man. the vnreasonable creatures acknowledge their masters , feeders and benefactors , as the oxe and the asse : nay , the senselesse earth yeelds all her burden to the tillers of it , heb. . . and the trees and plants all their fruit to the gardner that trims them . yea , this sinne of vnthankfulnesse leades a man to idolatrie , makes him sacrifice to his owne net , and ascribe things to his owne power , wisedome and industry , thrusting god out of sight , and out of minde . it prouoketh god to take away euen his temporall fauours , as hos. . , . when israel said , vers . . of his corne , wooll , and oyle , these are my rewards that my louers haue giuen me : the lord answered in displeasure , i will take away my corne and wooll , &c. and at length the wicked seruant that doeth not trafficke with his lords talent , for his masters aduantage , hath not only his talent taken away , but himselfe cast into vtter darkenesse . let vs therefore take heede we depriue not the lord of this part of his honor , but prouoke our selues to thankefulnesse for so great mercies : let no mercy slip vs without thankefull acknowledgement . and to this purpose vse these meanes : first , learne to acknowledge gods goodnesse to thy selfe with particular application , as dauid saith here , thou shalt compasse me with songs of deliuerance . not only confesse his goodnesse to others , as to abraham , isaac , iaakob , nor only his deliuerances of noah , daniel , lot , but also his mercies to and deliuerances of thy selfe , as paul did , christ gaue himselfe for me , and dyed for me . this will exceedingly whet vp thankefulnesse , whereas only to acknowledge god good in himselfe or to others , and not to thy selfe , will make thee murmure and repine . secondly , set before thee the number of gods mercies , and muster them somtimes , & take a view of them , or , because they are numberlesse , and so large as they reach vp to heauen , suruey them in their heads , temporall and spirituall , positiue and priuatiue , publike , priuate , and personall , either continued or renewed according to thy seuerall necessities ; and so , seeing thy selfe compassed with mercies , thy songs and praises may be in the same measure , as dauid takes it vp for his practice . as he is compassed with mercies , so with songs of deliuerance : and thou likewise , as the mercies thou receiuest are innumerable , oughtest to renew thy songs and praises . thirdly , highly prize them according to their goodnesse , psal. . . . dauid valuing and weighing gods mercies towards him , enters first into a deliberation what he might render to the lord , and finding that the lord was beyond all that he could recompence , in the second place he setteth vpon this determination , that when he could finde nothing else , he would take the cup of saluation , and call vpon the name of the lord. and we shall much the better prize them , if , first , we consider our miserie without these mercies , euen the least we enioy . common mercies are commonly neglected or vnprized , because they be so ordinarie : the sunne , the aire , meat and drinke , are common and continuall mercies ; how miserable were our life without any of them ? secondly , our vnworthinesse of the least , gen. . . i am lesse then the least of thy mercies , saith iaakob . nay , seeing we haue forfeited all and deserued all the curses of the law , it is gods mercy that wee are not consumed , and a further and more liberall mercy to renew mercy : but thirdly , especially if we can receiue them as loue-tokens and pledges of further grace , sealing vp vnto vs the couenant , and that spirituall marriage betweene christ and vs. a small token from a deare friend , but especially of a louer to his spouse , is therefore most welcome , because it assureth of the marriage and further fellowship . fourthly , if we consider the greatnesse , the excellency , the iustice , the wisedome , the power , and the mercy of all gods workes , especially of his mercies : that a piece of bread should feed , not choke vs , is from this greatnesse of power , wisedome , and mercy . fiftly , another meanes to become thankefull , is , to remember his mercies , and not let them slip from vs , psal. . . my soule , praise the lord , and forget not all his benefits : and our sauiour christ , ioh. . . saith , thou art made whole , goe sinne no more : as if he had said , keepe this blessing in memorie , and let it euer prouoke thee to thankefulnesse . now the way to recall into our memorie gods mercies , is , first , by occasion of euery renewed mercy , to looke backe to the former , and account it as an addition to the other . tradesmen make a day-booke for daily receits , and by occasion of one , often looke backe vpon others : it were neither vnnecessary nor vnprofitable , to haue such a day-booke to write vp our receits from god ; assuredly it would much helpe our slipperie memories , which we are loth to trust in ciuill matters , and helpe the lord sometime to his due . therefore write and register the noble acts of the lord , psal. . . secondly , if we set speciall markes vpon them , and raise some monument or other of them in the heart . many wayes in the old testament did the godly help their memorie , and keepe in minde the speciall fauours receiued of god : sometimes by compiling holy psalmes , which are preserued in the church , for the preseruing of gods mercies in memorie , as dauid wrote many , and the faithfull sang praises for their deliuerance out of the red sea , exod. . . . sometimes by setting vp stones , as in gilgal where the waters of iordan were diuided for the passage of the israelites : sometimes by erecting altars , as the patriarkes did in those places where god specially appeared vnto them , and vouchsafed them a gracious presence : sometimes by imposing new names or changing the old , as abram into abraham , and iaakob into israel : so gen. . . abraham called the place where he receiued a ram , to sacrifice in stead of isaac , iehouah-ijreh , the lord will see or prouide . all these things were done either by commandement or inspiration from god , that the mercies of god might not be forgot , but might be declared from parents to children , and so might be continued in minde with all the ages of the world. secondly , this serues to reproue the carelesnesse of men in this dutie , few returne with the leper to praise god : and christ is faine to aske , where are the other nine ? naaman would giue elisha a reward when hee was cured , but the reward which men returne to the lord , shewes they be not yet cured from their sinnefull leprosie . how doe men swallow the mercies of god , as the swine doe mast , not looking vp to the tree , scarce blessing their meat ? how doe we vnder-prize them , and the commonnesse of mercies lets vs not see the worth of them ? as the precious word of life , to say of it as they did , oh this mannah , we see nothing but this mannah : and so concerning our dayes of peace , oh it was better ( say some ) when we had warres : the more fooles we , that know not how to vse our peace , and testifie so great vnthankefulnesse for so great a mercy . the saints of the primitiue church knew better how to vse their peace , act. . . that church had rest , and they were edified and walked in the feare of the lord , and multiplyed in the comfort of the holy ghost . how lamentably doe men abuse their wits , their strength and health to drunkennesse , surfetting , and vncleannesse ? their wealth and calling to iniustice , coozenage , couetousnesse ? their meat and drinke to riot and excesse , as though the lord required no other returne , or would require no other reckoning ? how doe men forget the great mercies of god , both common and priuate ? we haue forgot the wonderfull deliuerance from those bitter and bloudie times of queene mary : we haue forgot the happy gouernement of queene elizabeth , and the blessed proceedings of the gospell therein : we haue forgot the miraculous ouer-throw of the inuincible nauie in the yeere . we haue forgot the peaceable entrance of his maiestie , when we had cause to feare the dayes which many hoped for : wee haue forgot the fift of nouember , the strangest deliuerance that euer god bestowed on any nation , from the bloudie , fierie , and hellish plot of the papists , by gun-powder : we haue forgot our freedome from the plague , which wasted thousands and ten thousands in our streets . and no maruell , if we forget mercies past , when blessings present are not remembred : we forget that god hath created vs reasonable creatures , that he hath giuen vs wisedome in our soules , proportion and strength in our bodies : we forget that wonderfull redemption wrought by christ , which no creature was able to deuise , and the angels desire to pry into ; a redemption farre more glorious and victorious then that ouer pharaoh , out of egypt : we forget our day of visitation , our time and talents that our master hath giuen vs to trafficke withall . oh , but we cannot forget these things . yes , we can and doe , as the israelites were no sooner gotten out of the wildernesse but incontinently they for gate gods wonderous workes , psal. . . what workes were those ? first , their preseruation in egypt , and increasing against pharaohs power or policy . secondly , their deliuerance at the red sea. thirdly , the mightie miracles , by which he preserued them , in their clothes , shooes , and mannah . why ? how could they forget these , at least so soone ? they could discourse of them long after . we are said to forget gods workes : first , when we set not our mindes on them , as isa. . . thou hast not remembred me , nor set thy minde thereon : and deuter . . remember the dayes of thy youth and consider : they knew and sometimes did remember , that such things had beene done , but they did not set their mindes on them , nor consider , for what purpose god had done all this . secondly , wee are said to forget gods workes , when , though we hold them in our vnderstanding and memorie , yet our practice shewes we remember them not , when our liues and courses are not answerable to his mercies , as , when israel left the true worship of god and sought to idols , it is said that they forgate god. doe wee walke as redeemed from vaine conuersation ? doe we improue our day of visitation according to the light and meanes that we haue ? doe we trafficke with our talent to our masters aduantage and not our owne ? these things while we may be conuinced of , we are also conuinced of forgetting god , not only in things past , but in present also . oh let vs take heede , and breake off this sinne by repentance , and expresse more dutifull thankefulnesse towards god , and consider : first , how the lord prizeth thankes and praise aboue all sacrifice , as psal. . . will i eate the flesh of bulls , or drinke the bloud of goates ? offer vnto god praise and pay thy vowes : and psal. . . i will praise the name of the lord with a song , and will magnifie him with thankesgiuing : this shall please the lord better then an oxe or a bullocke . secondly , consider what an intolerable hypocrisie it is , to be more earnest suters for mercies , than thankefully acknowledgers of mercies receiued . thirdly , consider vvee how god preuents vs vvith mercy , and is first in goodnesse , and free in bountie , vvhich vvould make vs thinke vpon some returne , as the saints haue done before vs. fourthly , acquaint vve our selues vvith the life of heauen , and hereby begin life eternall , vvhich vvhen the saints vvere depriued of , how did they lament their estates ? psal. . fiftly , must vve praise god for euill , and for affliction , and for taking away ? and not for good , and for giuing ? iob . now further , this dutie of thankesgiuing being so great a seruice , as that it is sometimes put for all the worship of god , it shall not be amisse to enter into our selues in particular , by a more narrow view of our selues , to take better notice of our estate , both by iudging our selues in the things we faile in , and by prouoking our selues with more cheerefulnesse to so holy a dutie . many wayes haue we erred : first , in not doing the dutie at all . secondly , in doing it . first , in not doing the dutie many stray many wayes , as first , how few of vs take notice of gods mercies , with which he compasseth vs , when ( as we say ) we cannot see wood for trees , being beset with numberlesse mercies , and yet see none or as good as not , and therefore cānot to any purpose open our mouthes in thanksgiuing further then in generall termes , slubbering ouer the dutie , as hauing the heart vpon euery thing else ? how few consider , how being dead in sinne they are begotten to the life of god , how of enemies they be become friends , how they haue part in the first resurrection in grace , and assured hope of the second to glorie ? how many sinnes are there , which god hath not let them know ? how many , of vvhich he hath let vs know the pardon ? how hath he kept vs from diseases ? how restored vs out of sicknesse ? how vvardeth he vs all the day long , feedes vs , and leades vs in our going in and out ? how carryeth he vs in his armes , saues vs from danger , and maintaynes our peace of soule and body , our health and reputation ? how keepes he vs and ours euery night , and refresheth vs with sleepe ? for he giues sleepe to his beloued , draweth our curten , watcheth ouer our houses from fire , from robbers , and from ruine , and euery morning , yea euery moment , reneweth mercy vpon vs. these things while wee take no notice of , wee must needs faile in this dutie : for vvere there thankefulnesse , it vvould smother no mercies , but novv 〈◊〉 is vvith vs as vvith children , vvhose eaten bread is quickly forgotten . secondly , numbers of men count basely of , and eleuate gods mercies , and then there can bee no thankesgiuing : so much as a man esteemeth a gift , so much he is thankefull for it ; neyther is it hauing of things , but hauing them in estimation , which breedes thankefulnesse , numbers . . the israelites hauing mannah , thought basely of it , and were so farre from giuing thankes for it , as they murmured and said , wee see nothing but this man : and so men speake at this day of the spirituall mannah , the word of god. we thinke it an ordinary thing to dispatch our ordinary businesse , as a iourney or the like , and esteeme not of gods successe and blessing vpon it , as abrahams seruant did , gen. . . saying , blessed bee the lord god of my master ; i being in the way , the lord led mee to the house of my masters brethren . wee thinke it a slight thing to bee carryed day by day through our way , and not to bee surprized by satan or temptation ; but dauid otherwise esteemed of it , as . sam. . . blessed bee the lord , and blessed bee thy counsell , and blessed bee thou that hast kept mee from doing this thing . wee count it no great matter to bee drawne out of weaknesse or sicknesse of bodie : oh it is but an ordinarie thing ; whereas , if wee did esteeme rightly of it , with the leper wee would glorifie god with a lowd voyce . wee thinke it a common thing , and neuer prize the benefit to bee fed and clothed euery day , to be able to enioy these creatures to our life , health , and strength : whereas , if a man bid vs to supper or meate once in a yeere , or quarter , wee will then thanke him , and after meeting him againe , thanke him for our kind welcome , or checke our selues if we forget it , and will bee ashamed to make no neighbourly requitall : but god gets not so much thankes for his continuall spreading of our table , and furnishing it , and filling of our cups daily , as a man doth for one meales meate , as though god were more bound to vs then a man , or wee lesse bound to him then a man to his neighbour . and when men haue thus vnderualued gods blessings while they haue them from him , how iustly doth hee depriue them of them , till they know the price and worth of them , and in their restraint make them enioy a small thing more thankefully and comfortably , then when their plentie hindred them from being daintie ? hunger were good sawce , and would giue rellish and taste to courser things then men now contemne . thirdly , others are discontented with their estate , and then can neuer be thankefull ; oh , god giueth them not what , and when , or how much they would haue , or , others haue more then they , or , they deserue more then they haue or , their troubles are aboue the fauours they haue ; and thus they enioy nothing eyther thankefully , or comfortably . but alasse ! first , how little doe wee see what vnprofitable seruants wee are , when wee haue done all wee can ? luc. . . and how we deserue nothing but stripes , like whelps vnder the table of our lord , not deseruing the crummes ? secondly , how doe wee harpe vpon our wants more then our receits , so to depriue god of his glorie , and our selues of comfort ? as ahab was vnthankefull for a whole kingdome , and sicke because hee wanted naboths vineyard . thirdly , how doe wee rather repine at that which others haue , then consider what is our owne need ? as if a bitter medecine were not as good in season as the sweetest dainties . fourthly , how doe we cast our eyes onely on that , which god can giue , and not vpon that hee hath giuen , or we can receiue ? fiftly , how doe wee gnabble vpon the shell , which is the gift , and neglect the meat , which is the goodnesse of the giuer , which were it once tasted in the soule , would bee thought sweeter then life , and would make it breake forth into prayses ? fourthly , others peruert and blaspheme gods mercies , and in stead of thankefulnesse load him with wicked and vngracious behauiour . some haue receiued gifts and talents of learning and knowledge ; but in stead of employing them to his prayse , they eyther hide them in a napkin , and doe no good as the vnprofitable seruant , matth. . . liuing as drones and vnprofitable burdens in the church and common-wealth , and as corrupt trees , fruitlesse themselues , and keeping the ground barren : or else they doe much hurt with their learning , opposing the truth and goodnesse and good men , defending corruptions , maintaining corrupt opinions , and making bridges to poperie or prophanesse : or else they corrupt others by making filthy poems , and such like . some haue receiued wealth and a large estate of earthly things ; some honours , fauour , and authoritie ; of whom god may looke for more because they haue receiued more : but how for mercies returne they rebellion in all their liues , and dissolutenesse in their whole course ? how peruert they authoritie to iniustice , wrong , oppression ? how doe they by meanes of their wealth swell in pride , and arme themselues to contentions , to contempt of inferiours , equals , and betters , and to tumble in all voluptuousnesse and lusts , so strengthning themselues against god ? some blaspheme god in his goodnesse , in stead of thankes , as the israelites did , deut. . . saying , because the lord hated vs , hee brought vs out of egypt , to destroy vs : what could bee greater blasphemie then this ? yet this is our horrible sinne also , to receiue good things of god and repay euill . secondly , as many of vs faile in doing the dutie : first , when wee can vse some common tearmes of thankefulnesse , as many can thanke god for all , but first , without all affection beseeming the dutie , there is no heartie acknowledgement nor glad entertainment of the mercie , wee are farre from these songs of deliuerance , we tell not of gods goodnesse as dauid did , psal. . . come and i will tell you what the lord hath done for my soule ; and as moses told iethro what god had done for them , exod. . . if a friend should doe vs a kindnesse , wee would reioyce in it , and tell others what such a one hath done for vs , and according to our ioy in it , would our care be to testifie thankefulnesse , and our sorrow and accusing of our selues to bee backeward herein . secondly , without all action , as though wee would pay all our debt to god with good wordes , whereas soundnesse of thankefulnesse is seene in actions , and the life of the dutie is not in a sound of wordes , but in the carriage of the life and course : dauid did loue the lord , because he had heard him , ps. . . euerie new mercie is a new testimonie of gods loue , and a nevv spurre of our loue to god , as dauid ( in the same place ) would pay his vowes to god , which hee made in affliction : to set forth gods prayse , he would keepe his iudgements and doe righteously alwayes , psal. . . see psalme . . . to the . this is that , which god requires of his people , when hee hath giuen them the good land and accomplished all his promises , that they should not forget him , but feare him and walke in his wayes , deut. . . . if a land-lord should come to demand his rent , and the tenant thinke to please him with good words , but neither pay him his due nor regard any of the conditions of his lease , agreed vpon , should not hee both deceiue himselfe and cause the lord to re-enter for not paying ? would god we were so wise to acknowledge , that the lord lookes for another manner of rent then words , and that , as wee will not let leases goe for not paying of rent to man , so wee would giue the lord no iust cause to straine vpon vs and all that wee haue , for breaking our conditions with him ! to him that doth vs a great pleasure , we professe our selues in his debt , and acknowledge our selues at his command to the vttermost of our power : oh let vs blush and be ashamed to be so superficiall in actuall and substantiall thankefulnesse towards our god! secondly , a number make shew of many thankes , but all is in pride and hypocrisie , and can thanke god for that they neuer had , and much lesse the sense of it . the pharise praysed god for that he neuer had , luc. . . oh he was neuer so bad as the publicā , no extortioner , nor an vniust person like others . ciuill men will thanke god they doe no man harme , come to church , liue in compasse and good fashion : they thanke god they beleeue as well as the best , without all doubting , they be good subiects , and they loue god with all their hearts : here is a pharise iustifying himselfe , but hee goes not away so , he departs not iustifyed . but the poore leper fell downe humbly on his face at christs feet , praysing god , and the publican at the church-doore : iaakob is lesse then the least of gods mercies , and abraham before god is but dust and ashes . the papists make shew of thankes to god for their saluation , which yet they can merit for themselues : all one as to thanke god for nothing ; for they must come to heauen by their owne good deeds , and what needes then the mercie of god ? some of our ignorant people thanke god they can serue god and say their prayers as well as any : but what prayers ? the tenne commandements , and creed , the aue-mary : a popish thankesgiuing , when there is not a word of prayer in them all . thirdly , euen the best of vs are infinitely wanting in this dutie , when wee set our selues to the best performance of it , as appeareth by these things . first , in our prayses wee cast our eye chiefly on temporall things , and are more feeling and feruent in our prayses for them , then for spirituall mercies : wee dote too much vpon them as the israelites did , numb . . . saying , wee remember the fish which wee did eate in egypt freely , the cucumbers , leekes , onyons , and garlicke that wee had there : but now our soules are dryed away , and there is nothing but this mannah : whereas the apostle counted all things but doung for christ and in comparison of spirituall blessings , wherewith he beginneth his prayses , phil. . . and ephes. . . blessed be god , who hath blessed vs with all spirituall blessings in heauenly things : and so he goeth on in this argument as one that cannot get out of it . wee had cause of comfort in our affections , if wee could forget the things that are below , in comparison of heauenly blessings . secondly , how partiall are wee in our thankesgiuing ? for a great blessing wee can giue some thankes , but those that wee count smaller , wee passe sleightly , whereas , were our eyes so cleere as they ought , wee could not but see god in the least of them . besides , wee can sometime giue thankes for a present mercie with some affection , but wee forget eaten bread ; whereas salomon gaue thankes as well for the promise made to dauid , as the accomplishment of it to himselfe , . chron. . . but the great workes of gods mercie are to vs but nine dayes wonder . further , whereas wee are bound to thankefulnesse euen for those mercies , which god hauing promised hath in store for vs , how doe wee confine our thoughts to the present , not looking beyond the day to prouoke our selues to this dutie ? dauid goes further , and sayth , oh how great good things hast thou laid vp in store for them that feare thee ! especially , seeing they are such as eye hath not seene , nor eare hath heard , neyther can enter into the heart of man to conceiue . . when we set our selues to be thankful , how sleight , how short are we in this dutie & part of gods worship ? we can in the grosse & lumpe turne ouer a great heape of mercies , not willing to trouble our selues with the particular recounting of fauours , which would bee a speciall helpe to the dutie . iaakob farre otherwise , gen. . . i am not worthy , sayth hee , of the least of all the mercies , and of all the truth , which thou hast shewed vnto thy seruant : for with my staffe i passed ouer this iordan , and now i am become two bands . and to conclude , how little are our hearts stirred to thankesgiuing vnder crosses and afflictions ? whereas our commandement is , in all things giue thankes , euen in crosses and losses . we can receiue good from god , but no euill ; whereas our dutie is with iob to blesse god as well in taking away as in giuing . thus seeing how farre wee are from our dutie , let vs iudge our selues , and take our selues tardie in the slips , and amend what we haue failed in , and for time to come so frame this dutie to this doctrine , as god may haue his prayse , and we his mercies continued to vs and ours . there is yet remaining a third point of doctrine , namely , that the matter of the godly mans songs , & ioy must be spiritual and heauenly : as here , the ditty of dauids songs are gods deliuerances & praises of god for deliuerances : and this his practice elsewhere . psal. . . my prayse shall be of thee in the great congregation . psal. . . . i will sing of thy power and prayse thy mercie : see the place . psal. . . i will sing vnto thee among the nations . and in respect of this argument of all his psalmes , dauid is called the sweet singer of israel , . sam. . . first , the commandement enioyneth vs this , ephes. . . speaking vnto your selues in psalmes and hymnes and spirituall songs : therefore our songs must be spirituall : first , for matter not prophane . secondly , they must proceede from gods spirit as the author of them . thirdly , they must be framed with honest and gracious wordes , beseeming the spirit . fourthly , to a spirituall end , which is , first , gods glorie : and secondly , our owne and others edification . and in the same place it followes : singing and making melodie in your heart to the lord , euer looking and referring your psalmes to god , as the right obiect of them and our ioy . col. . . . there is required , first , that our songs come from the word dwelling plentifully in our hearts . secondly , that they be spirituall , for the former causes . thirdly , that they be to the lord , that is , first , before the lord. secondly , to his praise , as ver. . whatsoeuer yee shall doe in word or deede , doe all in the name of the lord iesvs , giuing thankes to god and the father , by him : and psal. . . delight thy selfe in the lord. secondly , the godly ought euer to giue testimonie of that heauenly ioy , vvhich delighteth their soules , and vvhich is a fruit of the spirit , gal. . . seeing they professe to be led by the spirit ; and by this they notably incite themselues , and inuite others to pietie . thirdly , it is fit there be a difference betweene wicked and godly mens songs . they sing like themselues , either vvickedly , vvantonly , and filthily , or the best of their songs , vvhich they sing with any feeling , are but vvorldly , vvhen their wine and oyle are increased , and they enioy temporall prosperitie : but the godly must be in another tune ; they must sing , because god hath lifted vp the light of his countenance vpon them : they haue a peculiar ioy , the ioy of gods people , vvhich dauid desireth the lord to visit him vvithall , psal. . . the stranger enters not into this ioy , prou. . . fourthly , if the godly should not make their songs of god , he should haue little or no praise on earth for all his mercies , seeing the vvicked cannot praise him , the dead ( in sinne ) cannot praise him , they can reioyce naturally in eating , drinking , sporting , building , and such props of the flesh , yea and are neuer so glad as when god is farthest off , out of sight and out of minde : now if the christian man , vvho hath a true sense of god , should not sing vnto god , he should haue no praise at all of all his goodnesse . fiftly , the songs of godly men on earth are best , when they be the same for kinde and matter with their songs in heauen , seeing the same heauenly life and ioy is begun on earth , vvhich vve must haue in perfection in heauen , and there is no difference but in the degree . and this vve see plainely in the scripture , both vvhat is the matter of that new song of the saints in heauen , vvho had gotten victorie ouer the beast , reuel . . ● . the song of moses , and the song of the lambe , saying , great and maruellous are thy workes , lord god almightie , iust and true are thy wayes , king of saints : and , that the songs of the godly haue commonly beene of the same argument and matter , is cleere by the church in generall , and in the speciall members of it . the church , exod. . . . sang this song vnto the lord , and said in this manner , i will sing vnto the lord , the lord is my strength and my song , he is become my saluation , &c. my song : ] that is , first , the matter of the song , the lord , to whom all praise belongeth : and secondly , he in whom the church reioyceth and glorieth all the day long . isa. . . i will sing to my beloued : christ is the song of the church ; the whole booke of canticles is a song of christ , and the church , which singeth out his beauties , perfections , and affections , and describeth him in excellent manner from top to toe . so for the particular members of it : dauid professeth it , saying . my song shall be of thee all the day long : the like we may see of hanna , zachary , simeon , mary , deborah , and barak , iudg. . all whose songs record how they made god their glorie , and the matter of their psalmes and praises ; in a word , they were no other then songs of deliuerance . sixtly , let a man turne his face any way else from god , let him sing of his wealth , of his pleasure , or any of the delights of the sonnes of men , his song shall be but a short one , and as vnsound as short . salomon tryed his heart , and tyred himselfe in worldly pleasures , treasures , honors , and all kinde of earthly happinesse , but he comes at length to a recantation , and sings a new song , and tells vs , that all that is vnder the sunne , is but vanitie and vexation of spirit . and trie it after him who vvill , hee shall surely change his note as hee did , vvhen his laughter shall be no better in his owne eyes then madnesse ; and the reason is , because nothing out of god can afford matter of sound ioy . we see hence what to thinke of musick in gods seruice , of which kinde songs are . in the old testament it was of diuine institution , and a part of the ceremoniall law. in the new testament god requires a more spirituall worship , and yet we are allowed vs that musicke , whether naturall or artificiall , whereby the heart is raised vp and prouoked to glorifie god. is any man merry , saith iames , let him sing psalmes , chap. . . the conditions of this musicke must be these : first , it must tend to edification , and therefore it must be vnderstood . secondly , it must not carry away the heart or eare , either of the singer or of the hearer , but stirre it vp . thirdly , it must not consist more in fragore quàm feruore , more in contention of voice , then intention of heart . fourthly , it must be orderly , not wasting the time of preaching : for the better must take place and take vp more time . here therefore is not approued that practice of the papists , in turning out of the preaching of the word , for their chanting of masses and musick , which is , first , in latin , and therefore cannot be vnderstood nor edifie . secondly , superstitious : for all of them hold , masse sung to be more holy and meritorious then masse said . thirdly , they sing to idols , and god is not the matter of their songs . the best organe in gods seruice is a christian and faithfull mans heart : set that in tune , and there will be sweet musicke . but as for our singing of psalmes in publike and priuate , the vse of them is excellent , if vsed aright : first , to celebrate the name of god in the acknowledgement of his mercies . secondly , by singing to awaken our dull hearts , and raise them towards god. thirdly , as to testifie our owne thankefulnesse , and shew our affection , and reioyce our selues in him , so also to stirre vp others to zeale and feruencie , as psal. . . o magnifie the lord with me , and let vs exalt his name together . fourthly , to comfort and refresh our sorrowfull spirits , as paul and silas being in prison sung to god euen at midnight , act. . . fiftly , to learne by the examples of the saints to feare god , to trust in him in aduersitie , and so to confirme our selues in pietie . sixtly , to be acquainted with the psalmes , and learne them by heart , in which is a most artificiall anatomie of the soule of a christian , shewing most liuely his whole state and constitution . secondly , if the matter of our songs be best when diuine , it condemnes all those wanton songs and tunes , which misse-tune the heart and affections , and tend to nothing but corruption : dauids songs were of god ; but , how vaine and vile are the songs of our common people ? how happily might they make exchange of their wanton sonnets and filthy ballads with these holy psalmes ? first , doth not the apostle include such amorous & lewd songs vnder iesting or foolish talking , which he aduiseth christians to exchange with thanksgiuing ? ephes. . . secondly , must we giue an account of euery idle word ? and not of euery idle song , which is hurtfull to our selues and others , and keepes out better ? thirdly , it is a manifest note of a carnall man , to be delighted with wicked or foolish songs : doth not want of spirituall affection argue the want of the spirit ? and doth not want of spirituall songs argue want of spirituall affection ? and if it be so , our eyes see a generall decay of godlinesse , and increase of atheisme and prophanenesse among our people , who are generally decayed in singing psalmes , and delight to sing nothing but prophane ditties , barring grace out of the heart . but i cannot passe ouer the practice of wicked fidlers , who make it their profession , and get their liuing by the daily poysoning of many with themselues , by most filthy and ribaldrie songs , shamelesse and vnchaste ditties ; setting themselues to please the foule and wicked hearts and eares of men , to the displeasure of god , and their owne damnation without timely repentance . i may not name dauids songs almost the same day with these detestable ditties . but , if filthinesse and fornication ought not to be named among saints ; then should there be no place for such teachers of filthinesse , whose mouthes were better be without tongues , then filled with songs of any such kinde : for as these doe much infect and poyson others , so any better vnbeseeme themselues . cannot we by all our labour and best endeuours preuaile with men , while wee prouoke them to puritie of heart and life , such is the gulfe of naturall vncleannesse and filthinesse ? and is there any neede of such firebrands and incentiues of lust ? doe men neede spurres and prouocations to vnchastitie and filthinesse ? if it be not in the power of christians , to stop the mouthes of such satanicall factors , yet let them be wise to stop their owne eares , lest hereby the deuill cast a sparkle into their gunne-powder . thirdly , let vs learne to checke our selues , when we finde our selues heauie and wearie in talking of good things , and of our gracious god , seeing the godly account this a refreshing and matter of godly songs , and when we finde want of spirit , and coldnesse of heart in singing psalmes , publike or priuate : for this argues decay in godlinesse , and coldnesse in religion , seeing the heart must leade the tongue , and a ioyfull tongue accompanies a gracious heart . meanes to help forward our songs in god , are these : first , make vp thy peace with god : acquaint thy selfe with him , then shall the almightie be thy delight , iob . , . grow vp in the knowledge of god ; the more thou knowest him , the more full will thy ioy be : especially get assurance of the pardon of thy sinnes . secondly , delight in his word and ordinances , as in the deedes of thy saluation , psal. . . thy statutes haue beene my songs in the house of my pilgrimage . thirdly , get sinceritie of heart : for , can an hypocrite delight himselfe in the almightie ? iob . . no , hee cannot . fourthly , beware of intangling thy heart with wicked or worldly pleasures : for these are as water cast into heauenly heates ; keepe out carnall ioyes , and labour to make thy ioy more heauenly . verse , , . . i will instruct thee , and teach thee in the way that thou shalt goe , and i will guide thee with mine eye . . be not like an horse , or like a mule , which vnderstand not ; whose mouthes thou doest binde with bit and bridle , lest they come neere thee . . many sorrowes shall come to the wicked , but he that trusteth in the lord , mercy shall compasse him . now we come to the third vse of the former doctrine , laid downe in the former part of the psalme , which concerneth our obedience vnto god : the summe of it is this , that when a christian hath gotten remission of sinnes , hee must take heede of offending god any more , and indeuour to walke worthy of so great a mercy . these three verses contayne , first , a preface to the exhortation , in the eighth verse . secondly , the exhortation it selfe , standing of a graue and sharpe counsell or aduice : be not like the horse or mule ; that is , be not so indocible as thou wast , neither stand out stubbornely with god as thou didst before thy iustification . thirdly , the reasons or inforcements of the counsell , drawne , first , from the plagues of god vpon indocible and incorrigible persons : many are the sorrowes of the wicked . secondly , from gods great good wil towards his own , who haue got assurance of remission of sinne : mercy , or goodnesse , shall compasse him on euery side . the wordes of the preface contayne , first , the person that speakes : . secondly , the person , to whom hee speakes : thee . thirdly , the matter of the speech , in three particulars . first , i will instruct thee : that is , make thee to vnderstand . secondly , i will teach thee the way : that is , not only by precept , but also by example i will leade thee into the practice . thirdly , i will guide thee with mine eye : that is , i will watch ouer thee , lest thou stray out of that good way , to set thee in againe . : ] the person vttering these wordes is not god , as some thinke , but dauid , as the title of the psalme proueth , a psalme of dauid to giue instruction : so here he fitly professeth himselfe an instructer . dauid was a king , how then commeth he to professe himselfe a prophet or teacher in the church ? can one man carry both magistracie and ministrie ? yes : in the old testament , the sword and the word did sometime concurre in one person for these causes . first , because the church was a long time shut vp in one familie , and then the same man might sufficiently performe both . thus adam was a gouernour and a priest in his house . thus the patriarke abraham was a great prince and magistrate , as appeared by his rescue of lot , by a band of men , gathered out of his owne house , and yet a prophet too , as the lord told abimelech , and appeares by sacrificing his isaak . iob was a great man , and a magistrate , and yet offered sacrifices as a priest , for his sonnes . and thus it was all the while the church was in families . secondly , after the people of the iewes were settled into a kingdom , the scriptures were the positiue lawes of the iewes , so as the leuites were both of the priesthood , and their lawyers , and then one man might more easily performe both : but this was a proprietie of that common-wealth of the iewes ; for neuer any other but that had the scriptures for their positiue written law. thirdly , sometimes for necessitie they did concurre in one man , as when there was an vniuersall corruption or ruine of the state , god stirred vp some extraordinarie man to take vp both , for the repaire of the church and common-wealth . thus eli the chiefe priest , also iudged israel fortie yeeres , . sam. . . and the corruptions of those times , and the generall discontent of men both in matters of gouernment , and of gods worship , appeare manifestly in the historie . after eli , when gods worship was broken vp at shilo , the arke in the enemies hand , and a wofull confusion was in the state of the iewes , the lord stirred vp faithfull samuel , who was a faithfull prophet of the lord , . sam. . . and also iudged israel all the dayes of his life , chap. . . fourthly , some by way of type were both kings and priests : before the giuing of the law , melchisedec was the king of salem , and a priest of the most high god , gen. . . so dauid here , and his sonne salomon after him , were notable types of christ , who would in those darke shaddowes be in some particular men declared to be both the king , priest , and prophet of his church . and this is the reason here , why dauid being a king , doth take vpon him to teach others : and for this , christ is often called the sonne of dauid . to come neerer to our text : dauid , hauing after a long conflict obtayned mercy at gods hand , earnestly desireth and endeuoureth , that others may be partakers of the same grace also , and he , hauing found the way to comfort , wil set others in the way also : hence note , that a man that hath true grace , earnestly wisheth that all others did partake in the same grace with him . ps. . . . come children , harken vnto me , i will teach you the feare of the lord : and , oh , taste and see how good the lord is ! a man cannot taste of gods mercy , but he wisheth all did taste with him . hos. . . the first note of the sound conuersion of the people , was , that they call one another , saying , come , let vs turne to the lord : and it is indeede a marke of true repentance , to take one another by the hand , and leade one another towards heauen . as in a naturall body , one member seekes the safetie and well-fare of all ; so is it in the mysticall body of christ. first , this is one condition of our owne conuersion , euen to conuert others . luc. . . thou being conuerted , strengthen thy brethren . neither is there any man that receiues any grace for himselfe alone , but that others may share with him : neuer had any man any talent , but a charge also with it , occupy till i come . and hence are those commandements in generall , as euery man hath receiued a gift , so let him minister ; and , returne and cause others to returne : and those speciall charges , to exhort one another , admonish one another , to conuert one another , to comfort one another with the comforts receiued from god , to prouoke one another to the loue of god and good workes : all which shew , that euery one , as he is borne in the church , so he is borne also for the church . secondly , it is a propertie and an assured signe of sound saith to worke by loue . and this loue is first set vpon god and his glorie , it earnestly desireth that his kingdome may come , and that his will may be done in earth , of men as of the saints and angels in heauen : and this it endeuoureth in a mans selfe and in others . secondly , this loue lookes out vnto others , and commiserateth the estate of vnconuerted persons , and seeketh to releeue them : true sense of their owne change and former estate , mooues them to compassion for such as are still in their sinnes , and surely none are so mercifull as those that haue obtained mercie . one that loues another , will pull him out of danger if he can : so will a beleeuer bemoane another , and plucke him out of the fire , as iude speakes . thirdly , it looketh to such as are conusrted , and for gods sake loues his image , especially renewed : it loues him that is begotten for his sake that begat , . ioh. . . and , as dauid did good to mephibosheth for ionathan his fathers sake , so doe good men to gods children for gods sake their heauenly father . fourthly , this loue , which is the life of faith , at least the pulse of it , is cleane opposite to selfe-loue , which is of an hard and niggardly nature , and enuious of any good to any about him ; but it is like gods loue , which communicates it selfe and is liberall for the good of all . thirdly , where there is any sound grace of conuersion , there is zeale for god , which worketh the heart to the cherishing and setting vp of grace and vertue , and to the hatred and resistance of sinne and vice in a mans selfe and others , it will shew it selfe for god : as act. . . paul said to king agrippa , i would that not onely thou , but also all that heare me this day , were as i am , sauing my bonds . his sound zeale wished that all were sound christians . and hence are all those similitudes , wherein grace is compared to such things as are hardliest kept in any compasse , as first , to fire : quench not the spirit : if there bee but sparkles of fire vnder the ashes , lay on wood , and it wil kindle and turne it into it selfe : let grace meet but with fewell and matter , it will worke vpon it , to the warming of all the house . secondly , to water , which is of a flowing nature and is hardly contained within bankes or bounds ; so christ sayth , he that drinketh of this water , out of his belly shall flow riuers of water of life , ioh. . . thirdly , to a sweet smell , or precious ointment , which spreds into the ayre and cannot bee smelt of any one , but also of euery one in the same place . fourthly , to a leauen : the kingdome of heauen ( saith christ ) is like a little peece of leauen , it will quickly worke through a whole lumpe . fiftly , to a light in a candlesticke , which lightneth the whole house , yea , which cares not to consume it selfe , so it may comfort and inlighten others . first then , examine hereby the truth of grace and thy conuersion , euen by thy desire and endeuour in the conuersion of others . pro. . . iron sharpens iron : so doth one friend sharpen another , that is , quicken vp another ; a sparke of zeale in one christian will kindle a flame in another , yea , it will stirre vp some good inclinations and motions euen in lewd persons . if andrew find simon , he will bring him to christ ; and if christ find philip , philip will find nathaniel : the woman of samaria was no sooner toucht a little , but she called the whole citie to see christ. doe we lacke motiues ? first , if wee looke at the wicked , wee shall see them call one another , to goe together , and haue all one purse , prou. . . they can spread and infuse their wickednesse one into another suddenly , as mischiefe is very nimble . see wee not iesuites and papists compassing with great danger of their liues all the parts of the world , to corrupt and infect with the deadly poysoned cup of the whore of babel , all the countries of the earth ? and shall not wee labour to make men loue and like the truth ? shall their blinde zeale carrie them so farre beyond vs , who , while wee professe wee hold the truth against them , our care is not to plant or spread this religion as they doe theirs ? oh then our loue is but small , if it bee any at all . secondly , he is no saint that liueth out of the communion of saints : a righteous man is described to bee one , whose lips feed many : nay , a gracious woman opens her lips with wisdome . and why doth not the lord giue one man all graces , or to all a like measure , but diuersly , but that he intendeth the mutuall good of each person ? it was anciently prophesied of beleeuers , ( isay . . ) in the new testament , thus , many shall goe vp to the mountaine of the lord , and say , come , let vs goe vp to the house of the lord , and he will teach vs his wayes : and how glad was dauid , when he could get men together to goe vp to the temple of god ? psal. . . . the grace of gracious persons must be discouered by the grace of their lips . thirdly , if wee consider the blessed fruit of this care for others conuersion , it will be a strong motiue to take it vnto vs : first , we shall notably glorifie god in furthering his kingdome in our selues and others : this was the care of them , who were taught in the apostles doctrine , that in two yeeres it was carryed from ephesus ouer all asia , and many were partakers of it , act. . . hereby gods glorie was exceedingly enlarged . secondly , wee shall hereby edifie our brethren , and bring gods glorie into request with them . cant. . . when the church had liuely set forth the beauties and perfections of her loue and lord , iesus christ , others which before had no sense and feeling of it , by her commendations are now rauished with desire after him , saying , whither is thy beloued gone ? turne aside , that wee may seeke him with thee . yea , being as weake as we are , may be a means of conuerting and sauing our brethren , and so bind their hearts for euer vnto vs. thirdly , wee shall not onely set a-worke our owne graces , but increase them , and bee gainers by our returne of our talents : wee read not of any seruant , that vsed his talent , but to increase : and this is by a secret blessing of god , who giues bread to the sower , as the two disciples , going to emaus , talking of good things , christ himselfe ioyned to them and went with them ; yea , and although for a time at our first conference often we see but little fruit , yet after a while it is with vs as it was with those disciples , their eyes were holden for a time , that they could not know christ , but , holding on in their communication , christ lodgeth with them , sits downe at table , opens their eyes , and reueales himselfe vnto them : euen so it is here . fourthly , we shall not onely further our reckoning , to giue it vp with ioy , but euen increase our glorie and reward in heauen , as hee that had gained fiue talents , was made ruler of fiue cities , and the other of tenne . what can mooue to this dutie , if this doe not mooue vs ? secondly , this serues to reproue many sorts of men , as first , such as content themselues with a conceit of their owne conuersion and good estate , but they are wise and politique , they will looke euery one to one , but as for others , who made them their brothers keepers ? what haue they to doe whether they sinke or swimme ? euery vessell must stand on his owne bottome , they must shift for themselues . yes , yes , god hath made thee euery mans keeper , and giuen thee the charge of euery man within thy power to do him good , to further his saluation . neyther canst thou haue any comfortable assurance of thy owne charge , if thou desirest and endeuourest not the conuersion of others : slender is the sense of mercie , and little loue of righteousnesse in thy owne soule , if there bee in thee no desire of drawing others to the same : therefore lay aside this conceit , that thou art to care onely for thy selfe . secondly , such are hereby reprooued , as can frame themselues to please all companies they fall into , are ashamed or afraid to minister or entertaine such speech as sauoureth of this desire , and thus passe the time in idle speeches , or vnsauourie communication , not onely to the hindering of that comfort , which would rise out of sauourie and fruitfull conference , but to carrie with them a checke and accusation of conscience for neglecting so comfortable a dutie . oh , therefore , finding our selues tardie in these things , let vs checke our selues , and know , that though wee cannot gaine others to goodnesse by our speech , yet wee shall lose nothing by it , but be gainers our selues . thirdly , such are reprooued , as eyther neglect or enuie to communicate their graces in furthering the growth of grace in such as they ought . a magistrate should see all within his power , keepe the two tables as well as himselfe : good nehemiah would see all the citie keepe the sabbath , and set forward all the good he could for the temple , by his authoritie and example . masters of families also and gouernours should be as great wheeles in a clocke , whereof if one bee set a going , hee will mooue his fellow , and that the next vnto him ; not one must bee idle : abraham will teach his family , and ioshua his house ; and cornelius cals his kinsfolke to heare the doctrine of life . others enuie the graces of god , where they should reioyce most , as cain did the grace and goodnesse of abel , and this was yong ioshua's fault , to enuie eldad & medad for moses his sake . master , forbid them to prophesie : but what said moses ? he was of another temper , and said , dost thou enuie for me ? would god all the lords people were prophets , numb . . . it is wofull to speake , but more wofull to practise , that men should bee wearie of their seruants , because they are good , and say of their good and towardly children , yong saints old deuils ; also of the wife , that she is attempting of some strange matters , when shee will doe that good in her house , which her husband will not : satan that can get this aduantage of men , will get a greater before hee hath left them . true grace would delight in building vp others , and is glad when any comes on well or out-strips it in goodnesse . fourthly , those are reprooued , which not onely not instruct or help forward , but also hinder others & withdraw them from their godly courses , which reproch or persecute good wayes , men whom the deuill hath taught to bee cunning in besmearing all the wayes of gods children . oh ( say some ) they are all hypocrites , all dissemblers , as bad as who is worst , yea ( if wee will beleeue such ) as blacke deuils . much more are those in a wofull case , which corrupt and peruert others , saying , what ? will you bee so precise and foolish ? will you in a kinde of singularitie lose both your pleasure and reputation ? but marke the seuere reproofe of such in elymas the sorcerer , who laboured to turne away the deputie , paulus sergius , from the faith , act. . . . . o thou enemie of righteousnesse ( sayth paul ) full of subtletie , the childe of the deuill , full of all mischiefe , &c. like indeed to the deuill , who is the greatest disswader of goodnesse , and would driue all holinesse out of the earth if he could : elymas is the deuils child , because his workes he did . oh , let vs take heed of these errours , and bee more diligent in this fruit of conuersion : if in the spring-time a plant bee without leaues or buds , when others sprout and blossome , we say , surely it is dead : so if the spring of grace bee returned vpon thee , let all the world see it in this sprout ; if thou beest a plant of righteousnesse , thou wilt shew thy life and fruit , that euery one may plucke somewhat and bee the better by thee . the second point in this preface is the scholer or person to be taught : thee ] that is , euery man particularly , to vvhom this psalme shall come to be heard , sung , read , or any vvay vsed : whence vve may learne tvvo things : first , that no man naturally vnderstandeth the things of god without a teacher . secondly , that doctrine is not sufficient to be deliuered in generall , but must bee particularly applyed to all . the first is manifest by scripture and reasons . . cor. . . the natur all man vnderstandeth not the things of god. act. . . when the eunuch read the prophesie of esay , and philip asked him if hee vnderstood the place , how can i ( sayd he ) without a guide ? the case is with euery natural man as it was with samuel ; god cals once , and againe , samuel still runnes another way , . sam. . . thus did samuel ( sayth the text ) before he knew the lord , and before the word of the lord was reuealed vnto him : which is true as well in respect of that ordinarie diuine knowledge , which is common to all the seruants of god , as the extraordinary , which was peculiar to the prophets . the reason hereof is not , as papists say , the obscuritie of the scripture , which is a light to our feet and a lanthorne , but first , nothing can goe beyond its owne nature and kind , nature cannot reach to diuine things , flesh cannot reach aboue flesh , and before regeneration the whole man is flesh , his bodie is flesh , his soule is flesh , his affections flesh , his actions and all is flesh ; and as for spirituall things , he can no more reach them then a beast can reach to reasonable actions . no man knowes the father but the sonne , and hee to whom the sonne reuealeth him . no man knowes the heart of a man , till himselfe make it knowne : much lesse can any man know the minde of god , but god himselfe and hee to whom the spirit reueales it , . cor. . . secondly , whereas by our innocencie wee were of large hearts and eagles eyes for clcerenesse of vnderstanding and iudgement in the things of god , by the fall a vayle is come ouer our hearts , and the scales of ignorance are come vpon our eyes , and the cloudes of darkenesse are betweene vs and our sunne ; nay , an vnregenerate man is not onely in darknesse , but euen darknesse it selfe , ephes. . . and the child of night and darknesse , . thess. . . that as paul being blinde must haue the scales taken off his eyes before he can see ; so no man can haue any sauing knowledge , till his naturall ignorance bee remooued : and as this was the first thing in pauls conuersion , and the first worke of god in the creation , to seuer light and darknesse ; so the first worke of this second creation is the illumination of the spirit . thirdly , if euery regenerate man need a teacher , much lesse doth any naturall man vnderstand without one : but euen the best haue ignorance in them , though not raigning , it being with the godly in this life as in the twilight , much darknesse is mingled with their light : and therfore euen the apostles themselues prayed for increase of spirituall vnderstanding . and the knowledge we haue here of god , is but as in a mysterie , or in a mirrour : in a mystery ] wherein something is seene , something hid , as in the sacraments for that cause so called , because we see the elements , but not the things signified by them : in a mirrour ] as in a glasse , and not face to face , we know but in part , . cor. . first , let vs hence acknowledge our naturall blindnesse , it being with vs as with the blind man , ioh. . who was borne blinde , and neuer saw any thing , till christ had opened his eyes ; wee being naturally blind , cannot see though the sunne of righteousnesse shine vpon vs. and , if wee cannot see our spirituall good , euen by our best naturall graces , much lesse can wee imbrace it , or by the power and strength of nature or will , follow it , against the papists who teach that we can . secondly , learne to pitie naturall men as dauid here doth , who as blind men , first , see not the way to heauen , secondly , and are in danger of harmes , though they thinke themselues safe enough , thirdly , and are soone mis-led , ( for who but ignorant persons are a prey to iesuites and such like ? ) fourthly and lastly , they haue no comfort of the sunne , no light of grace or of glorie . and a wofull condition are such in , as liue without the meanes of knowledge and grace : who would liue in a soyle , where the sunne neuer shines , or if hee were sure to bee made blinde in it ? yet many men leaue good meanes for a little pelfe : who , according to the prouerbe , runne out of the blessing of god into the warme sunne . thirdly , wee see hereby how little need there is either to remooue the word and sacraments from the people , as the papists doe : the light of the sunne being not so necessarie to the world , as the vse of these . fourthly , let vs doe as the blinde man in the gospell did , luc. . . &c. first , let vs acknowledge that christ must open our eyes , that he must giue vs eye-salue , nay both eyes to see , and light to enlighten vs. secondly , let vs pray as he did , saying , lord , our desire is that our eyes may bee opened , that wee may haue insight into heauenly things . thirdly , let vs with him stand in the way where christ comes by ; in the temple and the assemblies of the saints , in the tents of shepheards , or among the seuen golden candlestickes . fourthly , being healed , he praysed christ and leapt for ioy ; so if we see the things of god better then wee did before , wee should reioyce exceedingly with hearty thankesgiuing . fiftly , hauing his eyes opened , he followed christ , and would not bee beaten from him : so if wee can get the eyes of our minde opened , wee must prayse our good god in word and in deed , walke answerable to this mercie , become his disciples , sinne no more , lest a worse thing befall vs , and walke worthy of the light . so much of the first point : the second followes , namely , that the word must not onely bee taught , but also specially applyed to euery particular person . dauid saith not , i will teach the church , or , all men , in generall , but euerie one in particular , thee . after adam had sinned , how plainely and personally doth the lord deale with him , both in amplifying his sinne , that hee might be strucke downe with it , and in publishing the promise of saluation , to rayse him againe ? herein teaching euerie minister and preacher how to carry the word home to euery sonne of adam , seeing they are to speake the same wordes , which , hee whose messengers they are , would speake . . sam. . nathan the prophet of the lord , sent to dauid while yet hee lay in his sinne , was directed by god what to say , and he must not onely in a parable make dauid condemne the sinne to the death , he shall dye that hath done this thing , but by plaine dealing with him , saying , thou art the man , condemne himselfe , and confesse , i haue sinned . our sauiour christ thus carryed his doctrine , applying it home to the seuerall persons it concerned : to the iewes , mat. . . o geration of vipers , who hath forewarned you to flye from the wrath to come ? to the pharises ; woe bee to you scribes and pharises , hypocrites . and his apostles , being to deale with wicked people , vsed the same course ; act. . . whom yee slew with wicked hands , and hanged on a tree : and chap. . . thy monie perish with thee , repent of this thy malice , thou art in the gall of bitternesse : it may bee , thy sinne may bee done away . hence their sermons were called exhortation , which is application of doctrine and inforcing of it , act. . . and their writings are of the same manner ; euer after doctrine they vsed exhortations , as rom. . hauing deliuered the doctrine of faith , iustification , sanctification , and predestination in the former chapters , begins there his exhortations , and so continues in them to the end : the like may be seene in other epistles . first , the vse of the scripture is to exhort , reproue , correct , and instruct to make the man of god absolute : the vse of it is not onely to teach and enlighten the vnderstanding , but also to worke vpon , conuince , quiet , and direct the conscience and whole course . doctrine is but the laying of a ground , application is the building vp of a christian. secondly , the life of ministerie is in application , without which the word is a sword , but without an edge , not in it selfe , but to vs ; but , being specially applyed , it is a two-edged sword , cutting deepe , diuiding betweene the marrow and bone , and piercing betweene the soule and spirit , heb. . . application of the word is that , which leads it to the thoughts and intents of the heart , to discerne them , to high thoughts , to deiect them , to the affections , if sinfull , to captiuate them , if set right , to enflame them , to seuerall temptations and lusts , to sub due them , and to the whole life and wayes to reforme them . thirdly , our owne constitution and weaknesse stands in need of speciall application : first , because our hearts are naturally asleepe , and we are couered ouer with the spirit of slumber , spoken of , isa. . . and need to bee wakened by a voyce lift vp like a trumpet from some sonne of thunder . dauid by his grosse sinne had cast himselfe into a fast and dead sleepe , therefore nathan must goe to waken him , and say aloud in his eares , thou art the man. secondly , our hearts by the neglect of good meanes or securitie are easily hardned , and lose their softnesse or tendernesse : now , the word in speciall application must bee as an hard wedge , to our hard knots ; this makes the word an hammer to knocke and breake our flintie hearts , ier. . . thirdly , as wee cannot apply the word our selues , so wee will not apply it : commonly men skip ouer the law , and catch at the gospell , and so , being neuer soundly humbled , their whole life is led carelesly . fourthly , this bad disposition of ours can neuer bee reformed without this speciall application : for the word neuer becomes ours , neyther can wee taste any sweetnesse of it , without this ; no fruit of the law in our humiliation , no comfort of the promises in our restitution , no vnderstanding of the true meaning of eyther without our owne faith mingling and truely applying both ; no worke of the spirits sanctification in our hearts , but in applying the law and gospell ; no action of our liues warrantable but by faith , which is a speciall application of the word vnto them . first then , we that are ministers must labour herein : a good steward giues euery one his part , and then it is the wholesome word of life , when euery one hath that portion vvhich is fit for him ; this makes the word dwell plentifully in christians ; by this , holy doctrine is fastned as by nailes by the masters of assemblies . if a man should set a great browne loafe before children , vvhat good vvould it doe them ? they may starue vvell enough , vnlesse it be diuided : gods word is in it selfe nourishable , but , being not diuided , it vvill not be nourishing to vs. away then with sermons , if they be afraid to come neere by application ; away vvith idle and intricate discourses , further then to lay them as grounds for exhortation , herein is learning and the life of the word . secondly , people must learne to cleaue constantly to an effectuall ministrie , vvhich hath life and stirring in it , and praise god for it , seeing their necessitie requires it : in hearing the word apply it to thy selfe , not to others , mingle it vvith thy faith , helpe the minister in his labour and paines-taking . oh , what a deale of labour vvould it saue vs , if men vvere able and vvilling to apply doctrine to themselues ? thirdly , vve must all learne to suffer the word to be applyed in particular vnto vs. a man that hath a sore or fester , vvould be loth to be put to paine by a sharpe plaister ; but vvithout it there is no cure : vvhat vvill it helpe him to haue it lye on the cupboord , or on the table ? before thou canst be a liuing stone in gods temple , thou must suffer hewing and squaring ; nay , so long as thou art here in the mountayne , thou must be hewne as the stones were for the temple . obiect . what ? must gods children heare the law applyed ? answ. yes , to condemne their sinnes , not their persons ; and vve know , that rods , which are prouided for seruants , are laid in the sight of children to feare them . but here is all the quarrell , that we reproue speciall sins . oh ( saith one ) he hates me , it is i that he reproues ; what needes all this adoe ? what hath he to doe with my pleasures and dealings ? what neede these fellowes make pulpit-matters of euery thing ? and were it not for speciall application , we should please men well enough : but , first , are we enemies for speaking the truth ? secondly , is not the word a sword ? and can a man be strucke or thrust thorow with a sword , and not feele it ? is it not gods sacrificing knife ? act. . . kill and eate : peter was commanded with the sword of the spirit , to prepare the gentiles an acceptable sacrifice , and ioyne with them in the communion of christs body : and can a man be sacrificed without paine ? thirdly , doth not euery man desire , that the strong man were cast out of his heart ? yet we must not shake his towres , he vvill not let any of his holds , which are his owne sinnes , to be touched . fourthly , vvee may not preach mercy to him , that stands in no neede of it ; for then we shal preach false doctrine , by misse-applying that which in generall is true . fiftly , the saints of god haue beene contented to beare particular reproofe : dauid vpon admonition confessed his sinne euen before nathan ; why , he might haue said , get thee going , silly fellow , tell me of no such matters , goe deale with your equals . our great men vnder kings vvould haue said so , but dauid put it vp ; and indeede , where had he beene but for nathans plaine dealing ? if vve had dauids heart , we vvould be contented to say with him elsewhere , psal. . . let the righteous smite me ; for that is a benefit ; and let him reproue me , and it shall be a precious oyle that shall not breake mine head . beloued , if it were profitable for you , it vvere peaceable for vs , to speake at randome ; but both our dutie , and your edification calls for particular application . in the way that thou shalt goe : ] this is the third point in the preface , the matter wherein the prophet promiseth to instruct the christian man , namely , in the way wherein he is to goe : the most necessarie , difficult , and profitable discipline that a man can teach or learne . by way here is meant the course and conuersation of a godly man ; called a way . first , because god hath laid it open and allowed it vnto vs as an high-way betweene vs here , being in a strange countrie , and our home whither we trauell . secondly , god directs & approueth it , psal. . . the lord knoweth the way of the righteous . thirdly , as in an high-way there is a continuall motion of trauellers , who in the way are at no rest , till they come to their wayes end : so a christian man is still moouing and proceeding in godlinesse , forgetting that which is behinde , and pressing hard to the marke that is before him , and doth not finde this world his resting place . fourthly , as a way leades to some desired place , and if a man keepe in it , it will bring him home , or to some great citie where his businesse lyeth : so godly life leades a man home to heauen , the great citie of the great king , the end of which is rest and glorie . thus it is called gods way : first , being taught vs by god. secondly , tending to god. thirdly , approued of god : and fourthly , ending in god. the going in this way , is , the ordering of our whole course , and euery action of it , so as we be daily neerer our ayme and perfection . as in a way a traueller obserues and orders euery step , that he may come to his iourneyes end ; so the heauenly pilgrime makes right steps to his feet , and seeth that euery seuerall duetie , which is as a step in our way to heauen , be an obedience of faith , performed in the way either of his generall or speciall calling . hence we may learne this lesson , that , euery godly man must be carefull , that his course be a going and proceeding in the wayes of god. prou. . . ponder the path of thy feet , and let all thy wayes be ordered aright . gen. . . walke before me , and be vpright : the sonnes of faithful abraham must keepe a course of walking in gods wayes , as he did . psal. . . i haue considered my wayes , and turned my feete to keepe thy commandements . first , this is the only true wisedome , to make god our guide in our way . deut. . . keepe his ordinances ; for this is your wisedome , and men shall say , only this is a wise people . psal. . . i will doe wisely in the perfit way : where marke how dauid tyeth wisdome to the perfit way , and giues vs to vnderstand , that whosoeuer refuse to walke in it , let them seeme neuer so wise politicians , yet we may say of them as the apostle did of the gentiles , rom. . . professing themselues wise , they became starke fooles : without this way , all is but folly and meere craft , and shall be turned to a mans hurt . if a man or people will reiect the word of god , what wisedome can be in them ? ier. . . when dauid had but stept out of the way , in numbring the people , out of the pride of his heart , ( for otherwise moses might number them , num. . . ) being conuicted , he said , i haue done very foolishly , . sam. . . secondly , it is a description of a man in the state of corrupt nature , vnconuerted , to be out of this way . psal. . . they are all gone out of the way . and it is a dangerous estate , when a man is giuen vp to his owne wayes , or to walke in a broad way , that leades to destruction ; wherein because so many wander , a christian must be so much the more carefull to auoid it . and it is a way most vncomfortable : for , can a man meete with the comforts of god , while his way is contrarie to gods ? can he euer looke to come where god is , and not walke in gods way ? thirdly , if wee compare this way with all other wayes , it will whet our care to enter into and continue in it : for , first , this is the kings high-way , in which we haue promise of protection , ps. . . the angels shall keepe thee in all thy wayes : in all other wayes we be as vagrants without a passe , subiect to the whip euery-where ; israel was stript starke-naked to gods seuere strokes , when they left this way , exod. . . moses had much adoe to saue them from finall destruction . secondly , gods wayes are the cleanest of all . . sam. . . the vvayes of god are vncorrupt and pure : and isa. . . there shall be a path and a way , the way shall be called holy , and the polluted shall not passe by it . now who would goe plodding in deepe and durtie vvayes , in danger euery step to be plunged and laid fast in the mire and clay , when there is a cleane path before him ? thirdly , gods wayes are the rightest wayes . hos. . . the wayes of the lord are right , and the iust shall walke in them . act. . . thou ceasest not to peruert the straight wayes of god. now euery man desireth to goe in the right way that will lead him directly to the place , which he would be at . all other wayes are crooked ones , isa. . . they haue made them crooked pathes ; whosoeuer goeth therein , shall not know peace . and being rightest , they be also the shortest wayes : ( for a right line is the shortest betweene the termes , saith the geometer : ) vvhereas the wicked toyle and wearie themselues in the wayes of vvickednesse , and lose themselues in euery by-lane of lusts and fleshly deuices ; they are distracted in inextricable mazes & labyrinths ; in a word , they take more paines to goe to hell , then the godly to get to heauen . fourthly , gods wayes are most lightsome and cheerfull . prou. . . her wayes are the wayes of pleasure , and all her pathes prosperitie : those that walke in these wayes , are sonnes of the day , to whom the sunne of righteousnesse is risen and shineth on them , and they walke in the light : whereas , whosoeuer are out of this way , there is no light to them , but they walke in the night , their feet are in continuall danger of stumbling . pro. . . the way of the wicked is as darkenesse , they know not vvhere they shall fall : if a man be in the darke and in the durt , hee knowes not vvhere hee shall lodge : so the wicked know not vvhat shall become of them : see isa. . , . marke the confession of sinnes , made isa. . . we grope for the vvall like the blinde , and stumble as without eyes : vve vvaite for light , but behold obscuritie , for brightnesse , but vve vvalke in darkenesse . therefore , gods vvayes being the safest , cleanest , rightest , shortest , and lightsomest vvayes , vve must be carefull to vvalke in them . fourthly , only the end of this course and vvay vvill make vs happy : the deuill himselfe confessed , that these are the vvayes of saluation , act. . . psal. . . marke and consider the iust man ; for the end of that man is peace . ps. . . blessed is he that walketh not in the counsell of the vngodly ; whereas the vvay of the wicked shall perish , that is , leades to perdition ; destruction and calamitie are in their wayes , rom. . . and the apostle calleth them in plaine termes damnable waies , . pet. . . both these are concluded , psal. . . as for such as turne aside vnto their crooked wayes , the lord shall leade them forth with the workers of iniquitie ; but peace shall be vpon israel . this doctrine serues to let many men see their folly ; they hope to be saued , and make full account when they die to goe to god , but yet shall neuer come there , because they are not in the wayes of god. if a man should say he would goe from yorke to london , and yet shall hold the direct way to barwicke , would not euery man laugh at him ? so is it with him that walkes in the path of perdition , and yet saith he will come to heauen . aske them what way they walke in , and they must needs giue themselues the lie if they say it is gods way : and in this conceit thousands are deceiued , and slip into their place before they would ; or bee aware : for , first , some walke in the blinde way of ignorance , a darke and vncomfortable way , as men walking in the night , in which is no safety nor direction : numbers care not for the lanthorne of the word , and walking in the night , know not whither they goe , nor where they shall lodge . aske papists what way they are in ; oh they are in the way of catholickes , in the way wherein the martyrs and confessors died , in the way of their forefathers , what way soeuer it be : and i would this ignorance were among them onely ! but alas ! it is the way of too many , who professe the light . secondly , some walke in the crosse wayes of superstition and mens deuices , as many of our people , who thinke common prayers better in lent then all the yeere after : and some can bee deuout on high dayes , and come to church , but other dayes gods seruice is not so affected : and some receiue the sacrament at easter , and they were damned if they did not , but all the yeere besides , the sacrament hath no sweetnesse . these are superstitious wayes , whereas gods wayes are alwayes the same and to be walked in with the same affection . thirdly , some goe in the crooked wayes of humane reason , will , policy , and affections , and cannot yeeld to the wisedom of god ; their owne lusts are their lawes ; who should controle them ? heere is an infinite number of rodes , all of them full of wanderers from god ; whereas gods way is but one , and of gods describing , cleane contrarie to mans corrupt reason , will , affections , and conuersation . fourthly , some goe in the detestable and damnable wayes of wilfull spurning against the trueth . . pet. . . many shall follow their damnable wayes , by whom the way of trueth shall bee euill spoken of . is it not damnable enough for men to walke on in the vvayes of damnation themselues , vnlesse they raile at the way of trueth and life ? fiftly , some walke in the filthy , myrie wayes of voluptuousnesse and profanenesse , as foule fornicators , drunkards , gamesters , gluttons , epicures , dainty and delicate persons , who seeme to be made for nothing but idlenes , and effeminate care of their skinne , and fruition of their owne sensualitie and appetite . to such , salomon speaketh in the person of the yong man , walke in the sight of thine eyes , and in the lusts of thine heart , but know that for all this thou must come to iudgement . sixtly , numbers walke in the rugged , stonie , thornie , and clayie waies of earthlinesse , couetousnesse , vsury , and oppression , setting themselues fast in the gall and guile of earthly-mindednesse , not hauing power ouer themselues to stirre hand or foote to heauen-ward : where their treasure is , there haue they locked vp their hearts too , or rather burying them ( for so they may being dead : ) in the earth and earthly desires ; the heauen that they wish for , they haue ; what then care they for any way that leads to another ? secondly , it teacheth vs to learne the way that wee are to goe in : we can walke in the wayes of sinne without a teacher , and can of our selues inuent all such wayes , but in gods wayes wee cannot mooue , vnlesse god set them open vnto vs , and set vs in them . this way lyes open to none but him that is taught of god : humane wisedome teacheth it not , nor reacheth it , neither will beleeue it is the way . how may i know which is the right way to goe in ? if thou wilt know it , then , first , vse the meanes to come to know it . secondly , take good notice of the eye-markes , by which it may be discerned . first , the meanes to know the way , are , first , diligent conuerse in the scripture . ioh. . . search the scriptures , for they witnes of me , that is , of the way . so our sauiour tells the iewes , ioh. . . that they sought to kill him , & were in the way of cain , because his word had no place in them : whatsoeuer thou hast a word for , that is the way , or else thou art out of it . secondly , prayer that god would teach vs his way , as dauid doeth often pray , and giue vs the spirit to leade vs into all necessary trueth . ler. . . i know , o lord , that it is not in man to dispose his way , it is not in man that walketh to direct his steps . thirdly , experience of change in our selues ; if it leade vs out of ourselues , out of our naturall lusts and the practice of sinne , and bring in vnderstanding of gods will , new desires , motions , affections , &c. then it is gods way . fourthly , obseruation and experience of gods blessing or cursing , of inward peace , or accusation of ioy and confidence , hope and patience , which in the way of god is assured ; whereas in any other way the greatest ioy is but in the face , and peace is but a truce with god , and an vnfeelingnesse of mens estate . secondly , the markes of this way , are , first , an outward profession of religion , which is called the way of god , act. . . speaking euill of the way of god. those that cannot away with the profession of pietie , haue not stepped one step in the way to heauen . secondly , the life of profession , which is a faithfull apprehension of christ , who is called the way : i am the way , no man commeth to the father , but by me , ioh. . . euery sound marke of a sound christian is a marke of this way : euery man in euery religion goes not in the way to heauen , but hee onely that goes by christ , the right and onely way , and this , not onely by outward profession , but inward apprehension of christ with all his merits . thirdly , the straitenesse of this way : straite is the gate , and narrow is the way that leads vnto life : the straitnesse of it is , in that it is a way all strawed with crosses ; the beginning of it , is repentance and selfe-denyall ; the continuance of it , is mortification , temptation , persecution . the way of the world is a faire , broad , and easie way to the flesh : if wee finde our selues prosecuting things pleasant to the flesh and nature , wee may iustly suspect that we are out of the way . fourthly , the fewnesse or smalnesse of company in the way ; few finde it : not many mighty , noble , worldly wise , but a few poore ones receiue the gospel ; the greatest part of the world are in the broad way that leades vnto death . foolishly therefore doe the papists make vniuersalitie a note of the church : wee must not follow multitudes , to doe euill , nor doe as the most doe ; for then certainly we are out of the way . fiftly , the employment of all such as are in the way , who are neuer but doing some of gods commandements , therefore called , the way of gods precepts . christ , whom we haue before vs in this way , was obedient euen to the death . goe without or against a commandement , thou art out of the way : as , rom. . . they are all gone out of the way : euery sinne is a stepping out of the right way . thirdly , when we haue learned this way , then goe in it : for here it is called the way , wherein we must goe ; so as wee must in our whole course carrie our selues as those that are in the way to heauen . to this purpose obserue these rules : first , consider what way wee haue entred into , whether we haue chosen our owne way , or walke in the way which god hath prescribed : the best must often consider of his way and course ; dauid neuer considered of his way , but he found somthing or other that needed redresse . this doe not they that goe at all aduentures , not examining their way , nor the end of it , as if they did not know , that there is a way which seemes good in a mans owne eyes ; but the issues thereof are the issues of death . secondly , forecast what may befall vs in our way , and prepare for it . elias , when hee had a great way to goe , prouided himselfe accordingly . if a man be going to warre , had he not need cast his accounts , and prepare all necessaries , and fit himselfe against all difficulties ? we must forecast what temptations , trials , and dangers may meete vs in our way , what may bee our expence or losse : many are the slips , scandals , offences , and trials , which will encumber vs in this way , if we be not carefull to forecast them , either to preuent them , or prepare patience and strength to beare them . thirdly , walke on in this way ; for it is not a way that can bring a man to any desired place , but his walking in it : and then a man walkes on in this way , when , first , he neither goeth backe , nor standeth still , as vpon iaakobs ladder the angels were ascending or descending , none stood still : he that goeth not forward here , is going backeward . remember lots wife . secondly , when a man is sure euery action of his life is performed at the call , and within the compasse of his calling , generall , or speciall . thirdly , when he doth all that he doth in the name of the lord , looking at gods commandement , beginning the same with inuocation , and ending it with praise and thankesgiuing , col. . . whatsoeuer ye doe in word or deede , doe all in the name of the lord iesus , giuing thankes to god. fourthly , when all is done to the glory of god , to the honour of our profession , and to the prouoking of others , seeing our good workes , to glorifie our heauenly father , . cor. . . whether ye eat or drinke , or whatsoeuer yee doe , doe all to the glory of god. and thus shall euery good duetie in our hands be a step in our way to heauen . fourthly , beware of turning to the right or left hand , prou. . . turne not to the right hand : seeking or stablishing our righteousnesse in our selues , or in merits , with the papists : for the way of inherent righteousnes leads from christ , who is the way : nor to any way of perfection of orders deuised by men , as of francis or dominicke , of pouertie , chastitie , and counsel-keeping or of iesuitisme , which is the perfection of rebellion and treason . dauid in the . psalme professeth , that hee will walke in the perfect way , diuers thousands of yeers before the deuill had hatched any of these vncleane birds in the world . neither turne to the left hand , turning grace into wantonnesse , and imboldning our selues to sinne , because grace hath abounded , as profane libertines doe . turne not to the world or earthlinesse ; these two waies can none walke in together , vnlesse one man could serue two masters , or serue god and mammon . our profession to god must be the same , that the israelites , going towards canaan , made to sihon king of the amorites , num. . . let me goe through thy land , wee will not turne aside into the fields , nor into the vineyards , neither drinke of the waters of the wells , we will goe by the kings high way , vntill we be past thy countrey . fiftly , let vs be circumspect both to preuent , and to recouer our selues out of our falls in this way . by reason of satans fierce temptations , the weaknesse of grace , and the frailty of the flesh , many are the fals and knocks of the best : in many things we sinne all , saith s. iames : and , who knoweth his errors ? psal. . . now if wee will preuent these , we must beware of occasions of sinne , as a traueller steps ouer stones and rubs in his way : eue preuented not the occasion of her fall , when shee entred talke with the serpent . we must make a couenant with our eyes , not to looke vpon a woman , nor on the wine in a cup : we must watch ouer our selues , both alone , and in company , and not runne into bad company , lest wee come home by weeping crosse , as peter did . secondly , we must not lie in our falls : a man in his iourney , if hee fall , and lie still , shall neuer come to his wayes ende ; and if hee rise quickly , though it hinder him a little , it shall not much . the saints all of them recouered themselues out of their fals , as dauid in this psalme , by confession , conuersion , suing for pardon , and renewing their faith and repentance . a man out of his way must come backe againe , the sooner he returnes , the lesse is his labour : peter presently went out and wept bitterly , and so was restored to christs fauour . thirdly , suppose thy falls bee grieuous , and often into the same sinnes , yet let them not hinder thee still out of the way . for as the childe of god must neither presume nor purpose sinne , so must hee not despaire of rising , hauing fallen into sinne , seeing the promise is , that if a mans sinnes for hainousnesse bee as red as scarlet , vpon his true repentance they shall be made white as snow : and the parable teacheth , that if a sinner offendeth seuenty times seuen times in a day , and as often truely repent , he shall bee as oft forgiuen . fourthly , after such fals we must be more wary and careful , lest we fall in the same manner . a man , yea , a beast will be more carefull when it comes by the same place where it caught a fall , yee cannot get it into the same hole againe . dauid no doubt would not count the tribes againe , after that fall in numbring them . sixthly , hold on in this way constantly with perseuerance ; for the end of a worke crowneth it , and the end of a way gladdeth and resteth the weary traueller , and this rest is without end . many set foorth on this way , but are discouraged by the hardnesse of the entrance , whereas , if they were a little entred , the way would bee pleasant , and the yoke of christ easie and sweete . others haue gone yet further , but at length looke backe , yea , go backe , when a man would haue thought they had escaped the filthinesse of the world : and these haue lost a great deale of labour and comfort . others yet farther then then they , as the bad earth , euen so farre as a man could perceiue no difference between them and sound christians ; and apparent difference was there none but in perseuerance , and yet , wanting soundnesse , haue suffered shipwracke euen at the hauen , and so their former righteousnes is all forgotten : a great deale of way they had gone , and much worke had they ridde , whereof they shall neuer see crowne nor comfort : oh beware of wearinesse and relapse : as towards the end of his way the traueller is most cheareful , so should wee , and the rather ; because , first euery one affects a good end , euen balaam ; and will we not endure a little difficultie for it ? secondly , satan is most fierce in our end to hinder vs of the crowne , and therefore wee should bee more watchfull and diligent to goe through . thirdly , if we can labour a while , wee shall bee euer safe , neuer feare him any more , neuer lose that crowne , which the righteous iudge shall giue vnto vs , who loue his appearing . i will instruct thee , i will teach thee , i will guide thee with mine eye : ] these three particulars teach vs three properties of a good teacher : first , to make a people to vnderstand their way . secondly , to goe before them in good example in this way . thirdly , to haue a watchfull eye ouer them , to guide and gouerne them in that good way , which they teach and walke in . dauid , a good instructer , professing all these , propoundeth himselfe a patterne for all good pastours and teachers . first , teachers must make the people vnderstand the word of god , and from thence their owne estate , nehem . . . ezra read the booke of the law distinctly , and gaue the sense , and caused them to vnderstand . the summe of a good teachers office is in teaching pure doctrine purely : first , hee must chiefly tye himselfe to the word of god ; his principall scope must be , not to make men vnderstand latine or greeke , or the sayings of men , but the word of god. ierem. . . the prophet that hath a dreame , let him tell a dreame , and he that hath my word , let him speake my word faithfully : what is the chaffe to the wheate , saith the lord ? . tim. . . the word that thou hast heard of mee , deliuer to faithfull men . secondly , these words must hee propound to a plaine and simple audience , in no other then a plaine and simple manner , auoiding as much as he may vnknowne sentences , and darke speeches , which flye aboue low conceits , that by this familiar handling of the word , it may become as a light in the darke corners of ignorant mens hearts . first then , it were to be wished , that a minister were more then a bare reader , hee must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apt to teach , able to diuide the word of trueth aright , and must labour for the truely-learned tongue , to bee a prompt scribe , an ezra , causing men to vnderstand the reading . for if the blinde leade the blinde , both fall into the ditch . secondly , people must diligently attend to the things that are taught , heb. . . and not giue ouer till they vnderstand the grounds of religion . for , first , faith commeth by hearing and vnderstanding of the word : the word truely vnderstood is the seede and parent of faith . secondly , without this knowledge of god and christ there is no saluation : ioh. . . this is life eternall , that they know thee the onely true god , and iesus christ whom thou hast sent . thirdly , great is the excellencie of knowledge : eccles. . . as the day is aboue the night , so knowledge excelleth ignorance , and wisedome folly : without it there is no walking in the day or in the light ; knowledge is more necessary then the day or the sunne , therfore resist not the means whereby it may be gotten . thirdly , we must not thinke that we then vnderstand , vvhen we know , or teach men to know that which they did not before : for true vnderstanding stands not onely in speculation , but , first , in the change of the heart . . cor. . . then wee behold the glorie of god in the word , vvhen we are changed into the same image from glorie to glorie , by the spirit of god. secondly , in the change of the life to new obedience . psal. . the feare of the lord is the beginning of wisedome , a good vnderstanding haue all they that doe thereafter : whereas without obedience vnderstanding doeth but conuince and lay open to many stripes . thirdly , when it mingles the word with faith . psa. . . teach me good vnderstanding and iudgement , for i haue beleeued thy commandements . fourthly , when knowledge sets vs forward in glorifying god : for else it is no better then the knowledge of the heathens , which made them excuselesse , because knowing god , they glorified him not as god , rom. . . and if the heathens were iustly condemned for not glorifying god according to that darke knowledge they had , how much more should our knowledge mooue vs to glorifie god , which else maketh vs more inexcusable , if wee glorifie him not , by giuing him his worship , praise , and honour , and by making vse of all his attributes and mercies , but especially those in his christ ? secondly , a minister must not onely be an instructer by his doctrine , but a leader also by his practice : for else , first , hee is no guide : for he is a guide , whom wee take with vs to direct vs in a dangerous way : what ? a guide and not able to guide himselfe ? secondly , else gods worke shal neuer go happily forward : for he shall not build so fast with one hand , but he shal destroy with another . thirdly , their doctrine , which may saue others , shall bee a bill of inditement against themselues ; the curse is already vpon them ; that seeing , they perceiue not ; and speaking the word to others , they heare it not themselues ; and their doome shall be , wicked seruant , out of thine owne mouth thou shalt bee iudged . thou that teachest another , doest not thou teach thy selfe ? thou that preachest against couetousnesse , art thou a griper neuer satisfied ? or is there a graue in thy heart , neuer full ? doest thou preach against drunkennesse , and art an intemperate person , a companion of drunkards ? against lyars , and yet there is no trueth in thine owne wordes ? fourthly , it is a notable marke of an hypocrite , to doe the same things which commonly he reprooueth in another ; and of a bold wicked man , that dares take the word of god into his mouth , and yet hates to be reformed , and if it be in a teacher , hee becomes not onely a wicked agent , but also a teacher of iniquitie . all which shewes , that a good minister must be more then a preacher , he must bee a doer also , a guide , a good man , not a directer onely , but a guide too . singular holinesse must be written in ministers foreheads , and special graces in their hearts ; they must haue about them not onely the sound of bells , but the sweet smell of pomegranates also ; they must bee neither bleare-eyed , nor blemished , nor any way defectiue . thirdly , a faithfull minister must euer haue his eye on his flocke , to guide them , and watch ouer them , for their good ; as a tender mother will not let her weake and tender childe bee neere a place of probable danger , but her eye shall bee ouer it to saue it from perill . from this care ministers are called watchmen , and are set in their places as watch-towers to espie and preuent danger and enemies : and , first , the estate of men requires this duty from pastours , who are weake when they are at the best , apt to turne aside out of the way , ready to be seduced and misled by others , and prone to be carryed away head-long by their owne lusts , if there were no enemie else without them . secondly , their owne calling enforceth it , being set as ouerseers of their congregations , act. . . to ouersee the wayes of their people . their charge is , to warne the wicked , and to admonish the righteous , if he turne from his righteousnesse ; which they cannot doe without the obseruing of both . thirdly , they must imitate the chiefe pastor and shepheard of soules : the good shepheard calls his sheepe by name , and findes it out if but one of a hundred be wandering , he seekes out the lost sheepe , bindes vp the broken , and strengthens the feeble knees ; he loued his sheep to the death , and so true loue is desirous not to leaue a man till it haue set him safe . fourthly , the danger of not admonishing the people is exceeding great , for they communicate in their sinnes and the curses due vnto them ; god wil require the bloud of a sinner that is not admonished , at the watch-mans hand , ezek. . , . and hereunto adde the blessing and reward of him , that turnes a man from iniquitie : hee saues the soule of his brother , iam. . . and shall shine as the starres in the firmament for euer , dan. . . this doctrine serues to reprooue sundry both ministers and people . first , the sin of non-residency is a great sin where there is no iust cause of absence . a minister is tyed to liue among his people , because he must euer haue his eye ouer his flocke : but how can he guide them with his eye , who is continually absent ? the apostle paul , whose calling made him necessarily absent from some churches , professeth that he had no rest in himselfe , when he was thus forced to be absent . secondly , the peeuishnesse of men is hence discouered , that will not haue their liues marked , nor their actions scanned , the minister must set no eyes vpon them , they will endure no obseruing , no reproofe . oh , what hath he to doe with me ? i will doe what i list for all him . nay , but he must obserue thy wayes , he must guide thee with his eye , hee must ouer-see thy course , and warne thee out of thy speciall sinnes , and if he cannot hinder or preuent thy damnation , he must preuent his owne by warning and admonishing thee . nay , if god haue made euery christian anothers watchman , and all the godly mutuall keepers of each other , which is a speciall fruit of the communion of saints , as appeares in those exhortations , to obserue one another , to prouoke to loue and good workes , and , let euery man looke on the things of another , &c. much more must the minister obserue the wayes of his people . thirdly , see hence both the necessitie of the ministerie , which god hath erected in the church , as a guide to heauen , and how vvee should entertayne it : how kindly do trauellers recompence faithfull guides ? how barbarous were it for a man to abuse him that gently guideth him through a dangerous and vnknowne way ? and yet , what good guide in the ministrie meeteth not with such vnnaturall dealing from naturall and vngodly men ? so much of the preface ; now followes the exhortation . vers . . be not like the horse or mule , &c. ] in these wordes is contayned the third generall vse of the former doctrine , of gods free mercy , in iustifying and sauing the humble and penitent sinner , hereupon inferring the dutie of humble subiection and obedience vnto god. this is propounded in a precept dehortatorie , disswading from brutish senselesnesse and peruerse obstinacy , which are two mayne lets to repentance and godly sorrow : and the prophet layeth it downe by way of dissimilitude betweene man , to whom god hath giuen a reasonable soule ; and beasts deuoide of reason and vnderstanding , especially such as are in a further degree of stupiditie and dulnesse , then sundrie other of the creatures be , of vvhich sort he nameth two , the horse and the mule , from vvhose nature , nature it selfe hath taught vs , not to depart onely , but also to abhorre , because vvee are made after the image of god in knowledge and vnderstanding . the things wherein vve must be vnlike these creatures , are two : first , they are vnteachable ; which vnderstand not , saith the text ; creatures they are vncapable of instruction , you can perswade them vvith no reason or eloquence . secondly , they are vntractable , and therefore it is said , thou bindest them with bit and bridle , lest they come neere thee : they are wilde by nature , and if they be not well watcht and hampered , they will bite and strike their owners . herein must euery man , professing the feare of god , be vtterly vnlike them . for the further opening of the wordes , sundrie questions are to be answered , as , first , why is the prophet so harsh and sharpe vvith his scholers ? are wee not commanded to be soft and gentle vnto all men , and to instruct them with all meekenesse , considering our selues were once deceiued ? dauid was directed by a good spirit , and went vpon a good ground : first , he speakes out of his owne experience , hee knew vvhat himselfe was a little before , while he hardned himselfe in his willingnesse to keepe his sinne . psal. . . i was foolish and ignorant , euen as a beast before thee . hee knew the strength of other mens corruptions , the hardnesse of their knots by his owne , and sees they haue neede of as hard vvedges as hee , and yet after a sort makes himselfe a copy and instance in this sharpe reproofe : be not as i vvas , euen like the horse or mule. secondly , hee manifests a notable fruit of his owne true repentance , that hauing left his sinne , he cannot speake of it but with disgrace , and testification of the lothsomnesse of it ; as it is a bad signe of impenitency , when a man can speake any thing friendly of his sinnes past . whatsoeuer hath much lothed vs in time past , we cannot name it or thinke of it without dislike . and as hee be wrayes his owne zeale against his owne sinne , so doth he assure himselfe , that all that are truely touched , care not how disgracefully their sinnes be dealt withall . thirdly , he would checke the pride of sinners who thinke so well of themselues , but in the state of nature are not only like , but farre worse then any of the brute beasts . true humilitie will make a man thinke of himselfe as of the basest creature : christ gaue the woman of canaan diuers checks , and at length he called her a dogge : truth , lord , said shee : shee thought no better of herselfe then so . fourthly , though our softnesse and meekenesse must moderate our heate towards the sinner , yet must it not abate our heate and zeale against the sinne it selfe : againe , wee must so haue compassion on some persons offending , considering the circumstances of sinnes , as others wee must saue with feare . further , we must so consider our selues in times past , as wee forget not our selues for the present : are vvee now healed ? then our zeale is more against sinne then euer before , and as zeale increaseth , so doth our hatred of sinne daily . lastly , whom deales dauid withall , but obstinate and wilfull sinners , vvho are no better then corrupt and brutish nature made them ? secondly , why doth he name these creatures , the horse and the mule , and not the lyon or any other ? first , because these are best knowne vnto vs , that his true meaning might appeare to the meanest , and breake out sensibly in his comparison to the simplest hearer . secondly , that in their properties naturall men might see their owne , as , first , these creatures are led by sensualitie , not by reason ; no more are naturall men , but led by the same guide . secondly , euery man sees these creatures lower then that they can rise vp to the vnderstanding and iudgement of humane actions ; and so are they in the things of god , . pet. . . thirdly , how often doe these creatures , especially if better fed , lift vp the heele against their feeder , & neuer or seldome acknowledge the owner of their fat pasture ? they cast off their rider and grow insolent ; so doe they , deuter. . . fourthly , the horse , longer then the spurre or bit is vpon him , is in no awe : so wicked men , neither spurre nor bridle auailes them to amendment . fiftly , the horse , wanting reason to his strength and courage , rusheth fiercely and fearelesly into any danger ; so euery wicked man turneth to his race , as the horse into the battell , ier. . , . sixtly , the mule is a creature , not of the creation of god , but against his institution , gen. . . and a wicked man is a degenerate creature , not of gods making , but against his law , a mule arising by strange copulation with sinne & satan : there was neuer a wicked man , when god said of all the works of his hands , that they were exceeding good . but we wil cōfine our speech to those two properties in the text , of which an on . thirdly , whereas it is said , be not like the horse or mule. whether hath a man free-will and power to change and conuert himselfe ? or else it seemeth the exhortation is idle . such exhortations argue neither vniuersall grace nor free-will , as the lutheran diuines and the papists hold ; but haue manifold vses besides , first , in regard of the wicked ; to restraine their wickednes , or to harden them as moses his ministry did pharaoh , exo. . , . or to conuince , and make them inexcusable , in that they cannot plead ignorance . secondly , in regard of the godly , and these eyther vnconuerted : for with the exhortation , the lord putteth forth a power to enable them to doe the commandement in some measure , as when peter spake to the creeple , and bade him stand vp , at the same instant , a new and fresh power and life came into his ioints and ankles , by which hee was able to rise and walke . or conuerted : and then they serue , first , to shew them what they could doe in adam , but now are disabled by their owne fault and folly . secondly , what they can doe in the second adam in some measure . thirdly , what to striue vnto , because god commandeth . fourthly , to blow vp grace receiued , which is often weake as a smoking flaxe , or as a sparkle vnder greene wood . whereunto one obseruation serueth , cleane contrarie to the papists opinion , namely , wee neuer read of any exhortation , but somewhere it hath a promise or prayer for it , both which send vs out of our selues : as for example ; ezech. . . make you a new heart , and a new spirit : but it is the lord , that promiseth to giue an heart of flesh , chap. . . and david prayeth , create in me a new heart , psal. . . so , feare god and keepe his commandements , eccles. . . but it is the lord that promiseth to put his feare into our hearts , ier. . . & . . now from the former propertie of these creatures , which is vnteachablenesse , being without vnderstanding , we learne , that it is a brutish qualitie not to learne our dutie by the word of god : for dauid here speakes out of his owne experience , who while he cherished his sinne , prouoked god to deale with him , as wee doe with horses and mules , which being vncapable of perswasion , wee deale not with them with words or arguments , but with bridles , spurres , and roddes ; we can make them feele vs , but not vnderstand vs : and this is the brutish propertie of wicked men , and of the godly sometimes in desertion , not to bee ruled by the voyce of god , till his hand set it home . prou. . . the yong man being taken with the harlot , and not vnderstanding his way , followes her as an oxe to the slaughter , and as a foole to the stockes for correction ; till a dart strike through his liuer , he sees and knowes nothing . dauid himselfe , psal. . . not hauing learned in the sanctuarie by the word that point of heauenly wisedome , which might haue sustained him in a sore temptation , confesseth of himselfe , that he was in this point ignorant , as the beast without vnderstanding . nebuchadnezzar would not heare the word of god , while daniel admonished him to breake off his sinnes by repentance : and to shew what a brutish practice this was , god changed him into a brute beast , not in forme or shape of bodie , but in his vnderstanding and behauiour ; hee ate grasse with the beasts , and sorted himselfe with them seuen yeeres , till his vnderstanding came againe , and then hee knew it was the most high that beareth rule . balaam would not bee taught to sit downe by gods word , but still hee would assay if in this place , or that , he could curse the people of god : to shew what a brutish propertie this was , the lord by the brute beast , which was vnder him , reprooued him , which saw more then his master : . pet. . . he was rebuked for his iniquitie ; for the dumbe asse , speaking with mans voyce , checked the foolishnesse of the prophet . ier. . . the pastors are become beasts , hauing no vnderstanding . first , the chiefe part of that glory , which god decked man withall at the beginning , and wherein his excellencie was aboue the beast , was in the light and holinesse of his minde : for , being created in the image of god , which ( as the apostle sayth ) stood in knowledge ; he did acknowledge god in himselfe , in his word , and workes ; he had communion with god , and delight in his will : but now by his fall spoyling himselfe of his vnderstanding , and falling out of his right minde , hee degenerates into the nature of the brute beasts , which neyther doe , nor will vnderstand the will of their master . the same speaketh the psalme , . . man being in honour , became like a beast without vnderstanding ; plainely shewing , that his honour aboue the beast was his right vnderstanding , which departing from him , hee was deiected and degenerate into the dishonourable ranke of brute beasts . secondly , since the fall , euen the worst men retaine the specificall and common difference betweene man and beast , which is reason it selfe , suppose neuer so corrupted , which when a man forsakes , hee becomes brutish , like the brute beast , following lust and appetite , and no other perswasion : and euen so doe they , that although they heare the reasons and exhortations of the word ( all which reasons are diuine and of gods framing , ) yet as if they were beasts in the shape of men , their actions proceed from sense and appetite , and haue a brutish beginning ; they will not liue by rules of reason , especially renewed ; enemies they are to perswasion ; words no more preuaile with them , then with the horse or mule which vnderstand them not . thirdly , who can deny , ( that doth but looke on the externall shape of man and beast ) but that god hath put a plaine distinction betweene them ? one hee hath made with his face vpright , to looke vpward , as hee that should haue his continuall dependance vpon god , and as hee that should communicate with god in his counsels , and attend the wordes of his mouth , and , being of an intelligible nature to receiue and know his will , should yeeld him franke obedience : the other , the beast , the horse and mule are made with their eyes and countenance fixed vpon the earth , aboue which they cannot rise or consider any thing : a beast cannot looke beyond things present , or any thing but those that are ante pedes , before the feet ; it vnderstands not any promises or threats further then it feeles : and is not this the propertie of many men , who are no better then beasts in their vnderstanding ? tell them of god , of their creation , their fall , the curse of sinne , the meanes of their restitution , the promises of life , and the torments of sinners , their eyes are fixed wholly vpon earth , and cannot see or discerne any such thing . the beast may heare the sound , when wee speake of such things , and these men heare no more , or to no more purpose but to make their damnation iust ; they liue for the present ; if they feele nothing , they are well enough ; nothing that they heare troubles them : and if this be not a brutish propertie , aske the brutes themselues , and they will tell thee . this teacheth vs to take shame to our selues , and be humbled when wee see this to bee our disposition , that wee haue not vnderstood , nor beene warned by the word of god , nor considered of his wayes , but as brute beasts haue been led by lusts and sensualitie while the lord hath spoken vnto vs ; whereby in gods reputation wee are worthily cut from the account of men , nay thrust farre lower then they ; as the lord often shameth his owne people by the brute beasts themselues , as isa. . . the oxe knoweth his owner , and the asse his masters crib ; that is , by much sense and daily good-turnes may bee brought to know their benefactors ; wherein he preferreth them before his people , that by no benefits , neuer so great or constant , would bee brought to know him . yea , and whereas nature hath taught the silly birds , the crane , storke , and swallow , to know their seasons , ier. . . neither nature nor grace hath taught such as professe themselues gods people , to know god a. right . secondly , this sheweth what men may thinke of such as are vnteachable , and vnwilling to learne the will of god : if we frame our iudgement to gods , wee are to thinke no better of them then of the horse or mule. numbers will not bee taught , and as many , who are capable enough in earthly things to reach them , and ouer-reach others , yet are altogether vncapable of heauenly : both of these , as they haue liued without god and his word all their liues , so they liue still : well were it for them they were no worse then horses and mules ; when they dye , their miserie ends ; when these dye , their vnhappinesse begins , when christ shall appeare in flaming fire to render vengeance to all them that know not god , nor obey his sonnes gospell . thirdly , if wee would retaine not the place of christians only , but euen of men , wee must bee perswaded to be vnlike the horse and mule , who are without vnderstanding : we must labour to vnderstand what is the good and acceptable will of god : for which purpose we must vse the meanes to get out of our naturall ignorance , and they be these : first , because god teacheth by his word , we must cōscionably frequent the ministerie ; i say not customably , but cōscionably : if you should bring your horse & mule as your little dogges to the place of knowledge , you may make them stand or lye quietly , you can make them learne nothing : and doe you your selues no more ? the more you heare and frequent meanes without profit , the liker you make your selues to the horse and mule. secondly , god speakes by his spirit which makes the word effectuall , wee must therefore heare the voyce of the spirit ; not the sound of the wordes so much , but the meaning of the spirit . an horse or mule can heare a sound of wordes , but haue no distinct sense : and if a man come and heare wordes , and endeuour not to bee led into the meaning of gods spirit , hee goes not beyond his horse in hearing . a beast by much paines may bee taught something of man , which runnes into the senses ; and if thou beest onely taught by man , and not by god , that thine eares heare , but the heart which god must teach , bee vnperswaded , thou art not beyond thy beast in knowledge . therefore pray for gods spirit to teach thee , hee is the spirit of illumination , the spirit whose office is to lead into all truth . thirdly , thou must lay vp instruction , hide the word in thy heart , lay vp and binde vp the lessons in thy soule , not to lose or depart from them : the horse or mule by sense will conforme for the present , and doe that they see they must doe , but want vnderstanding to make vse of that knowledge for time to come : like to the horse or mule are they , that for the present heare , and bee affected , and seeme desirous to conforme to the doctrine deliuered ; but no sooner out of the place but all is forgotten ; and all good motions quenched ; all the vse of their instruction is confined to the present time , and for time to come is as meerely lost , as wordes and perswasions vpon an horse or mule. fourthly , thou must grow vp in the similitude of the word thou hearest : the word must make thee of a man a new man , of a good man a better man ; thou must be changed into the word : it is a word of faith , and must make thee a beleeuer , yea , and the more thou frequentest it , thou must rise in the degrees of faith. it is a word of light , and must inlighten the darke corners of thy heart , and giue direction to euery one of thy steps . it is a word of life , and must quicken thee in the wayes of god , and make thee mooue and actiue in pietie . it is a word pure and holy as god is , and must make thee grow vp in holinesse of heart and life , without which thou shalt neuer see god. thus if thou growest not like the word , thou art not yet better then an horse or mule , who , let them heare neuer such good reasons and perswasions , and by maine strength be brought to conformitie , yet abide the same they were , without any change of themselues : horses and mules they were , and so they abide : be not thou like vnto them , let the word make thee another man , or else thou art ; to these ends take with thee a few motiues . first , consider god hath made thee a man , and wilt thou by this propertie debase thy selfe , and equall thy selfe with beasts ? wilt thou being a man put off manhood , and lay aside thy minde and the powers , which god hath giuen thee to distinguish thee from a beast ? secondly , he hath called thee into his church , he hath set open his schoole , he hath sent out his owne spirit to teach the elect , so that now thou art willingly ignorant as they , . pet. . . worse then an horse or mule , who would know their dutie , but cannot , thou canst , but wilt not . thirdly , he hath afforded thee his blessed word , a word full of wisedome , resembling himselfe , furnished with such varietie of perswasion , as men and angels cannot deuise the like ; that if this will not perswade thee , thou must be no better then an horse or mule without vnderstanding , nay worse : for reason cannot perswade them being vnreasonable creatures , but thou being reasonable , the reason of reason cannot perswade thee . fourthly , if thou wouldest haue a note of thy owne conuersion , thou must put off thy brutish nature , and grow vp in the knowledge of god : hos. . , . so soone as euer gods people were conuerted and returned to god , they professe this as a necessarie consequent . then shall we haue knowledge , and endeuour , or proceede to know the lord. and indeede an vnconuerted man is an horse or mule , vncapable of this knowledge , it is too high for him , nay , he hates it and spurnes against it . the second propertie , from which we are disswaded in these creatures , is , vntractablenesse : for before these creatures be broken and tamed , they are in their nature wilde and fierce , and can neuer be so tamed that they will obey without bit or bridle : which teacheth vs , that the propertie & nature of a wicked and vnregenerate man , is , to be obstinate and stiffe against god and his word , whom nothing but bit and bridle can tame and hold in order . this rebellion and obstinacy is noted in cain , who notwithstanding the lord spake vnto him , and reproued him for casting downe his countenance vpon abel , yet went on stubbornely in his sinne , and could not be reclaymed till he slue his brother . the like rebellion is noted in pharaoh , whose inuincible stiffenesse was such as no word of god , no plague of god could moue longer then they were as a bit or bridle vpon him : god raysed him vp as an extraordinarie example of an hard-hearted wretch , on whom he would declare his power , to whose degree of rebellion euery wicked man riseth not , but it teacheth expresly what is in euery mans nature , which would discouer it selfe , were it not for gods grace , either renewing or at least restrayning . the same brutish propertie the lord taxeth in his own people of israel , hos. . . who for rebellion is called an vnruly heyfer , which , as it is vntamed , rebelleth and suffereth not it selfe to be brought into order by the herd-man , nor abideth among the other cattell , but breakes out : so israel would not suffer her selfe to be ranged in the same orders and ordinances of god , which he had set vp at ierusalem , but rebelled , separated her selfe , and deuised a new kinde of worship , behauing herselfe more like an vnreasonable heyfer , destitute of minde and iudgement , then a people whom god had euer chosen to himselfe . hereunto serues the common phrase of scripture , whereby the cruell & sauage oppressors of the church are resembled by beasts , as the foure great monarchies , of the assyrians , medes , grecians , and romans , with beastly crueltie oppressing & eating vp one another , are figured vnder foure great beasts , dan. . . &c. a lyon , a beare , a leopard , and a strange beast with ten hornes : and the vision is expounded , vers . . these great beasts , which are foure , are foure kings which shall arise out of the earth . so rome , being restored by the pope vnto the tyrannie of the persecuting emperors , obstinately resisting christ and his church , is set out by a great and strange deuouring beast , reuel . . . first , the naturall corruption and power of originall sinne , most manifestly discouereth it selfe in a stonie and hard heart , which euery man bringeth with him from the wombe , and by which a man naturally not only declineth from gods image and will , but stubbornely resisteth it . this obstinacy is notably described , isa. . . thou art obstinate , and thy neck is as an yron sinew , and thy brow as brasse : sinewes are instruments of motion , hard indeed , but flexible ; but so refractarie is the naturall man , and auerse from god , that he is no more mooued and bended towards him , nor can no more be bended , then if for euery sinew in his body hauing a plate of yron , he could moue or bow the parts : and to this naturall euill of yron sinewes , come the browes of brasse , which hardneth the wicked , and makes them impudent in euill , as the former makes them impotent and auerse from god : from both which the scripture denominateth naturall men to be sonnes of disobedience . secondly , besides naturall corruption there is an habituall hardnesse , and obstinacy , contracted and arising from sundrie causes , as , first , from the custome of sinne ; and as hardly can an habituall and customable sinner change his course as a black-moore his spots . secondly , custome of sinne takes away both feare and feeling of sinne . thirdly , want of sense and feeling of sinne , brings a delight and pleasure in the fruition of it . fourthly , this delight holds out of the heart all desire to get out , nay it holds it in a purpose of retaining the sinne still . fiftly , this purpose of retaining sinne , doeth purposely resist the meanes , which god hath appointed to encounter and subdue sinne : as , first , the word of god : they haue hated knowledge , and chused not the feare of god ; and zach. . . they haue refused to hearken , and pulled away the shoulder . secondly , the spirit of god : so act. . . steuen tells the iewes , that they had euer resisted the holy ghost , striuing with them in publike instructions , & priuate motions . thirdly , the corrections of god , notwithstanding all which the wicked man falls backe more and more : and commonly these goe together , the hating of counsell , and not profiting by correction , as appeares , prou. . . by these meanes the wicked man hardneth himselfe in euil , and , wheras naturally his heart is of the nature of a stone , himselfe hardens it by these meanes to the hardnesse of the hardest stone : for so it is , zach. . . yea they made their hearts as an adamant stone , lest they should heare the law , &c. oh then take notice of this hardnes of heart and obstinacy against god and his word , which resisteth and rebelleth against the light of grace . god forbid we should be rebels against god. this obstinacy is in euery man by nature ; in the reprobate it continues totall and finall , in the elect temporarie and partiall , euen after their calling and conuersion , and it cannot be otherwise : for so long as we carry any carnall wisedome about vs , there will be enmity against gods wisedome ; and so long as pride raigneth , as in the wicked , or moueth and breatheth , as in the godly , it will be lifting it selfe vp in high thoughts against god ; and so long as the conscience is euill , as in the wicked , or but in part good as in the godly , it will be desirous to maintaine peace with euill , and warre with the word of grace , when it would disturbe it . in a word , so long as any sinne hath any command or power , and so long as the flesh is not wholly mortified ( as it cannot bee in this life : ) the spirit shall bee resisted by the lustings of the flesh , because ( as the apostle saith ) these two are contrary . great cause we haue therefore to mourne vnder this our miserie , by which we cast off the yoke of god and his gracious regiment , euen as the horse casteth his rider and riseth vp against him . and it will bee a good meditatiō , when we see an horse or other brute creature resist and rebel against vs , to think , oh thus doth my cursed nature rise vp against gods teaching and handling of mee ; nay he hath farre more strength then he putteth foorth against me : but i haue no strength , which i haue not vsed against god. secondly , let vs labour to get out of this obstinacy and stiffenesse betimes , lest the lord giue vs vp to fall away by perpetuall rebellion . this we shall doe by yeelding our selues tractable , and laying aside obstinacie in sinne , and by giuing vp our selues to be ruled by gods word and spirit . this point is so much the more necessary , because the great sinne of these dayes is obstinacy of heart : men cannot plead ignorance , nor want of good means to helpe them out of their sinnes ; and yet few or none leaue their sinnes , but wilfully perseuere in them against the word and their owne consciences . besides this , god hath giuen vs many warnings of our estate , by many plagues of the highest kind threatned , and not a few , and those not insensible , executed with seuerity , but for all this , we are in generall senselesse , and are resolued to hold our sinnes without humble sorrow and suing to god for reconciliation . and this is rebellion against god , of knowledge to depart from the knowne trueth in whole or in part . now to helpe vs out of this sin of obstinacy , consider these motiues : first , neither gods couenant of mercy nor the least part of it belongs to that man , that obstinately goes on in sinne : for the first condition in the tenor of the new couenant , is , to take away the stony heart , ezek. . . it is a brand of a man in the state of death , to bee hard and brawnie-hearted . secondly , all the hope and expectation of such a man is , euill and mischiefe to meet him at euery corner . prou. . . he that hardneth his heart , shall fall into euill : he may with balaam shuffle from one way into another , but cannot auoid the angel with a drawne sword ready to kill him . now what a fearefull and desperate estate is it for a man to goe vnder gods curse continually , as a man vpon whom sentence of death is passed , and knowes not , but expects euery moment execution ? yet so hardned are some , who harden themselues , that when the parts of this curse are in executing vpon themselues and theirs , they are further hardned still . thirdly , euery sinne is damnable , but yet , not so much sinne , as obstinacie and impenitencie in sinne condemneth , especially where all good meanes of softning haue been vsed : nothing but repentance cuts off sinne , and that is the only remedy , which by the hardnesse of heart being reiected , the wounded soule dieth irrecouerably . fourthly , while hardnesse and obstinacy continue , no means can helpe or auaile a man to saluation : he cannot pray , because he turnes away his eare from hearing the law : hee cannot heare the word to doe him any good ; for , to day if ye will heare his voice , harden not your hearts : the sacraments are bane and poyson to him , because he comes with a wicked heart : in a word , no seruice or sacrifice is acceptable but from a broken heart , which hee hath not : therefore hee is like a sicke man giuen ouer by the phisician . fiftly , the longer a man continues in obstinacie , the more he increaseth the wrath of god vpon him . ro. . . thou through the hardnesse of thy heart , which cannot repent , treasurest vp to thy selfe wrath against the day of wrath . as if a great malefactor should for twenty or fortie yeeres euery day be carrying a faggot , to make a fire to burne himselfe withall : so the sinner , the longer he continues in his sinne , the greater wrath is layd vp for him , as the more faggots , the greater fire : what a wofull condition were this ? but nothing to the fire of hell , the burning of which is fire and much wood , and the wrath of the lord as a riuer of brimstone kindles it , isa. . . is it not a lamentable thing for a man to abide in that estate , in which hee is continually carrying , as it were , a faggot to hell-fire to burne himselfe withall ? oh but i will repent in the end of my dayes . doe not trust vpon that : for , first , late repentance is seldome true repentance ; he that repents not till hee be dying , it is to bee feared lest his repentance dye with him . secondly , the longer a man perseuers in sinne , the longer and more he increaseth the hardnes of his heart , and it prooues daily the harder to repent : euery day addes something to hardnesse of heart ; as in the body , a sore , the longer it is delayed , the more incurable it is , so is it in the soule . and thirdly , this thy speech makes as if a man would bee sure to pay his debts by running further in : know this for a certaintie , that the soules sweruing from god , is like bones out of ioynt , which , the longer they are let alone , are the hardlier set . notes of a man gotten out of his obstinacie , are these : first , pouertie of spirit all our liues for sinne , which is an humble sight and sense of sinne and misery , when a man findes a want of all goodnesse in himselfe , and in an holy despaire of himselfe hee flies wholly to the mercie of god in christ , longing after it aboue life , and hungring after it aboue all things in the world . secondly , a trembling at gods word ; for these two are ioyned , isa. . . i will looke to him , that is of a contrite heart , and trembleth at my word ; and yet loueth the sharpest reproofes of it ; which is ioyned with the former , psal. . . . i loue thy testimonies ; my flesh trembleth for feare of thee , and i am afraid of thy iudgements . thirdly , silent submission to gods corrections , psal. . . i was dumbe , i opened not my mouth , because thou diddest it : micah . . . i will beare the wrath of god , because i haue sinned : we must get into our hearts a patient waiting in all iniuries and wrongs , till god plead our cause . fourthly , a mourning vnder the grudgings of our owne hardnes of heart , and that we cannot mourne and get them to through subiection : so did the church returning to god , isa. . . o lord , why hast thou hardned our hearts from thy wayes ? returne for thy seruants sake , and for the tribes of thine inheritance . fifthly , a feare of the occasions of sin , and hatred of appearance of euill , & of the garment spotted by the flesh . whose mouthes thou doest binde with bitte and bridle : ] ovt of these words we may note ; that , if a man wil continue indocible and intractable , god hath his bitte and bridle for him , to curbe and hamper him : if men will be as horses and mules , god will deale with them as men doe with horses and mules . prou. . . unto the horse belongs a whip , to the asse a bridle , and a rod to the fooles backe : god hath rods enough in store , to whip the folly of sinners , otherwise incorrigible : leuit. . . if yee will yet walke stubbornly against mee , i will walke stubbornely against you in mine anger , and will chastize you yet seuen times more according to your sinnes . now then , a man walketh stubbornely , when hee regards no admonitions , nor precepts , nor corrections and iudgements to bring him to amendment , as a child or seruant is then stubborne , when hee will haue his owne wayes , notwithstanding all meanes the father or master can vse to the contrary ; he intreates faire , threatneth , and layes on a loade of stripes , but the other stands close to his owne disordered will ; and to disobedience addes a wilfull and peruerse frowardnesse . but what gets a man by his obstinacie and frowardnesse against god ? why , god walkes frowardly in anger against him ; his hardnesse of heart hardeneth god against him , his stonie heart brings vpon him gods brazen hands . and then god is said to walke stubbornly , when he doth as a stubborne and peruerse man , being mooued against another , vseth to doe : as , first , a stubborne man seekes all the hurt hee can to him , whom hee spites : so god findes out plagues against sinners , but all in the way of iustice , as the froward man doth not . secondly , he shuts his eare to all prayer and entreaties , and will not heare of any reconciliation : so doth the lord in sinnes of this nature . thirdly , hee reioyceth to see his harme , and the lord laughs at a wicked mans destruction , prou. . . what be the bridles , wherewith god curbeth obstinate sinners ? diuers : first , his owne will and good pleasure , by which he lets them sometimes go with the reine in their neckes ; and sometimes againe reines them vp at his pleasure : for as men by an halter or bridle leade an horse and other vnruly creatures whither they would not : so the lords will ouer-rules the sinner , and orders him this way or that . iudas was often warned of his sinne of couetousnes , yet he went on obstinately in it ; the lord suffered him to perfect it , but instantly the lord ouermastered him , put his halter about his necke , and made an end of himselfe and his sinne . secondly , the law , a part of gods wil reuealed , is another bridle : the law is added because of transgressiō , saith the apostle , and is giuen , not to the righteous , but to the lawlesse and disobedient , namely , by feares , threats , and the cursings of it to represse and restraine them ; that looke as harmefull and vnruly beasts , as lyons , dogs , horses , are tyed vp and chayned that they doe no hurt , so vnruly sinners are hampred by the law , the doctrine of which is as a tedder , and the threats as a curbe to contayne them within some bounds . thirdly , gods hand and power in iudging and reuenging , is another bridle to tame wicked persons , and keepe them from rising vp against him or contemning him . pharaoh , who would not know who the lord was , was onely by this bridle ouer-mastered and subdued . this bridle sometime the lord hampreth the inner man and conscience withall , vexing the wicked man with horror , accusation , and despaire , as cain ; sometimes the outward man with visible iudgements ; often by others , he lets them fall into the hand of the magistrate , and so he cuts them off ; not seldome by themselues , by quarrelling , drinking , or intemperance insensibly to slay themselues ; and often in desperate impatience and wickednesse , he makes their owne hands their executioners , to cut off the thred of their liues , as iudas and achitophel . nay , this bridle doth not only in this present life curbe and hamper the wicked , but eternally in the life to come , and shall neuer be drawne out of their mouthes , to giue them the least ease or hope of an end , when it shall be made as sharpe and cutting as god himselfe can deuise . the reasons , why god hath these bridles for indocible and incorrigible sinners , are these . first , because he is a iust iudge , and rendreth to euery man according to his workes . psal. . . with the froward thou wilt shew thy selfe froward : that is , thou vvilt by the effects declare another carriage to the wicked then to the godly . wilfull sinners must reape as they haue sowne , and drinke as they haue brewed , and haue returned to them according to their owne measure . secondly , for the declaration of his mightie power vpon the wicked . isa. . . senacherib , because thou hast raged against me , and thy tumult is come vp before me , i will put my hooke in thy nostrils , and my bridle in thy lips : that is , because as a wild horse thou hast tumultuously rebelled against me , i will bridle thee , and with shame enough leade thee against thy heart from thy enterprises . thirdly , necessitie calls for it : for if god should not bridle and restraine the malice of the deuill and his agents , there would be no liuing in the world : for sinne is of that spreading nature , that it would neuer know bound or banke . neither hath any sinner any bridle or stay in himselfe ; therefore god vseth this bridle for the preseruation of the world , and humane societie in it : he hath set vp his solemne ordinances , of magistracy in the commonwealth , and ministrie in the church , to represse and bridle sinne and sinners : but when these either faile , or are contemned , his owne hand holding the reynes , checks and controls those who will know nothing else . this should moue vs further to beware of standing out with god , while he gently calleth vs by his word : if we will not heare his fatherly voyce , wee must feele the hand of his seueritie : if we will not be bended with the rod of his mouth , we must be broken with the rod of yron that he holds in his hand . here consider , first , how brutish it is not to heare reason , not to be capable of perswasion , but all that is done must be with bit and bridle . secondly , that there is no resisting of god by force and armes , by warre and weapons , but by humilitie , faith , and repentance . were it not better then , to take the rod of mortification betime into our owne handes , and beat our selues gently , then force the lord to take the rod of his indignation against vs ? thirdly , consider god is the same in his dealing with his church , and his manner hath alway beene first to warne and admonish the sinner , and wait with patience his amendment , but , not attayning his purpose , he hath alway turned to seueritie ; when his vocall word could not be heard , his reall word must . hos. . . . how many meanes vsed the lord to reclaime ephraim , that is , the people of iudah , from her idolls and transgressions ? but vers . . they will not giue their mindes to turne vnto their god ; hereupon the lord turnes him to his reall word , that is , his iudgements , but as one slow to wrath , vers . . therefore i will be to ephraim , as a moth , & to the house of iudah as a rottennes ; that is , by leisure and smaller iudgements beginne to consume them : and if ephraim , now seeing his sicknesse , will goe away still and seeke to others beside me , then i will be vnto ephraim as a lyon , and as a lyons whelp to the house of iudah , ( not as a moth : ) but in rage teare and spoile , and none shall rescue . ezek. . , . the skumme of ierusalem went not from her , therefore her skum shall be consumed with fire : but why did it not goe from her ? did shee want meanes ? no , i would haue purged thee , saith the lord , and thou wast not purged : therefore now thou shalt not be purged till i haue caused my wrath to light vpon thee . the same is gods dealing , whether with people or persons : if his word cannot separate the skum from thee , his fire shall , and if the meanes of purging cannot preuaile , thou shalt haue thy will a while , thou shalt not be purged , but then god will haue his will , his wrath shall light vpon thee . thou that by gods word wilt not be perswaded to leaue thy vaine swearing , the bridle of the law and the menaces of it , restraine thee neuer a whit , god hath another bridle of his reuenging hand and power , which will make thee know , that though his patience for the present be great , ye hee wil not euer hold him guiltlesse that taketh his name in vaine . thou that art in league with thy drunkennesse and drunken companie , hearest the word say , that drunkards shall not come into the kingdome of heauen : this is no bridle for thee , thou runst vpon head without rule or reynes of moderation and sobrietie ; gods hand and power will bridle thee well enough , when thou shalt drinke the cup of his wrath , mixed for his enemies , and thou being one shalt not auoyd . thou that art an enemie to the word , because it is an enemie to thy sinne , and scoffest the profession and professors of religion , vnder the titles of heretickes , hearest the word cursing those that curse gods people , genes . . . yet this is no bridle nor stay to thee , but thou pleasest thy selfe still in disgracing them : know that god hath his bridle to hamper thee with , and hee will binde thee if thou wert as fierce as a beare , and thou shalt know it , when christ shall bee ashamed of thee , and say to thee standing without : in that thou hast scoffed one of these that beleeued in mee , thou diddest it to me . remember iulian ; when the lords bridle was in the mouth of that monster , hee cryed , vicisti , galilaee , vicisti : the like shall bee vnto thee , and vnto sabbath-breakers , vsurers , lyars , &c. fourthly , consider the vncertaintie of our liues , no man hath a lease of his life , and if death take vs away in our obstinacie , we perish for euer , as the tree fals so it lyes , as death leaues vs , so the iudgement finds vs. secondly , let this consideration perswade vs to willing and free subiection to god and his word , lest god bee inforced with the bridle of his might to tame our fiercenesse and senselessenesse : for this is the threatning , that the lord will walke stubbornely with his owne people , till their vncircumcised hearts be humbled , leuit . . . and to the effecting hereof , consider : first , god requires a reasonable seruice of thee , rom. . . not vnreasonable , like that of vnreasonable creatures that doe all by constraint , by the rod and the spurre , but voluntarie and cheerefull : all sound obedience to god must proceed from sense of his loue , and this puts life into it ; for that which is forced and constrained for feare , is hypocriticall . secondly , the subiects of christ are called a willing people , psal. . . and those that are inwardly taught of god , worke and obey not by the compulsion of the law ( although the best need sometimes not onely threats , but rods aso , and bitts , and bridles to keepe vnder their lusts : ) but the spirit hath in their generall purpose and course freed them to a voluntarie subiection and obedience . thirdly , gods acceptance of our dutie , and consequently our comfort is in the willing and cheerefull manner of performance : a wicked man may doe the same things with the godly , and go beyond him in matter , the difference is in the manner and end . god loues and accepts free-wil offrings ; if a man giue , god loues a cheerefull giuer : if a man doe any dutie of his calling , let him say as paul sayd of himselfe , if i doe it willingly , i haue a reward , . cor. . . it is not thanke-worthy , but the worke is lost , when a man is drawne to the duties of pietie or charitie , as a beare by the ring in his nose , or an horse by the rod and spurre to his wayes end : gods loue must bee our spurre , and then wee may looke at the recompence of reward . vers . . many sorrowes shall bee to the wicked , but hee that trusteth in the lord , mercie shall compasse him . now follow the reasons or enforcements of the former precepts , to lay aside brutish senselessenesse and peruerse obstinacie , and they are drawne , first , from the great and manifold plagues , which are reserued for indocible and incorrigible persons , many sorrowes shall bee to the wicked . secondly , from the infinite loue and good will of god towards penitent sinners , but he that trusteth &c. and these two reasons are the two parts of this verse , which containes in it the summe both of all the curses of the law ; and of the sweet promises of the gospell : and dauid as a good teacher takes the right order , first , hee preacheth the law , to terrifie the dull and secure , and then offereth the sweete and gracious promises of the gospell to beleeuers : thus iohn baptist makes way vnto christ , and thus the lord by earth-quakes and thunders prepares men to his still voyce : he that hath felt the breakings of the law , feeles the sweetnesse of the bindings of the gospell : if therefore we preach the law , it is to prepare men for the gospell , and little know men that shunning the law they flye from the gospell . first , of the commination or threatning ; many sorrowes shall bee to the wicked . and first we must know what is meant by this wicked man : hee is not euerie sinner , but as the text it selfe notes him out , first , an ignorant and indocible person , who is as the horse or mule without vnderstanding . secondly , an obstinate person in his sinne , an incorrigible person , one whom gods word nothing preuailes withall , nor can bee ruled without bitt or bridle . thirdly , a man that trusts not in the lord , as the words following shew . the handling of this text is fit in our congregation , wherein not a few of all these sorts be . secondly , this man shall haue sorrow ; the wicked man is euer miserable , though seldome or not euer sorrowfull , that is , sensible of his misery . now the wicked triumph , and seeme the happyest men vnder the sunne , and it hath troubled the godly , that they haue all to their hearts desire , iob. . . psal. . . ier. . . the rich glutton goes in skarlet , and fares deliciously euery day : but their sorrowes shall bee as the sorrowes of a woman , their delights shall be turned into torments , their laughter into teares . now all our working on them , cannot bring them to take knowledge of their misery , but they shal one day be afflicted with sorrowes , and shall not so easily turne them off . many sorrowes , ] because of many plagues , and many plagues , because of many sinnes : many sorrowes in number , many in kinde , many in this life , many moe in the life to come , many within him , many without him , and many on euery side , as the next branch in the opposition shewes , that god on euery side compasseth his children with goodnesse and mercy . whence , note the vnhappy and cursed estate , of euery wicked and obstinate sinner in the world , his sorrowes shall bee many and great . isa. . , . behold , my seruants shall eat , and yee shall bee hungry ; my seruants shall sing for ioy of heart , and and yee shall cry for sorrow of heart , and shall howle for vexation of minde , and yee shall leaue your names for a curse vnto my chosen . reu. . . one woe is past , and two are to come : and chap. . . the angel flying thorow the midst of heauen , cryed , wo , wo , wo to the inhabitants of the earth : all these many woes are proclaimed against the wicked of the world , cleauing either to the kingdome of antichrist in the west : or of mahomet in the east , turkes , saracens , arabians , tartarians ; and after them to all the wicked that cleaue not to god in the purity of his worship , and in obedience of his word . and , that they are onely denounced against them , appeares , chap. . vers . . because the children of god are sealed and exempted from them . deutron . . . . if thou wilt not obserue to doe all the wordes of this law , then the lord will make thy plagues wonderfull , and the plagues of thy seed , euen great plagues , and of long continuance , and sore sicknesses and of long continuance . but many are the woes and miseries of the godly , and therefore what is it better to bee a godly man then a wicked ? there is great difference betweene them : for , first , these are all mingled with mercy . indeed a child that is deare to his father , if he runne another way with ionah , must bee whipt and fetcht backe againe ; yet the lord puts not off fatherly affection but remembreth mercy in iudgement , and smiteth with the rods of men , but his mercy he taketh not away : whereas the sorrowes of the wicked are destitute of all mercy ; and no maruell , seeing all their blessings are leuened and sowred , and tend to their bane ; through a secret curse of god blowing on them , and blasting them . secondly , the godly call not their miseries on them by a trade and course in sin , as the wicked do ; but , when for tryall or correction of some slip , god leads them where they would not , they follow him , taking vp the crosse , thereby learning the will of god , prouing what is in themselues , amending that which is amisse , & confirming themselues to euery good work : this cannot the wicked do , who , whatsoeuer they suffer , fall from euill to worse . thirdly , the lord deliuers the godly out of all , putteth vnder his hand , and reares them vp , and leaueth them not in the sorrow , till hee haue enlarged their feete , and brought them where all teares shall bee wiped away : whereas he leaues the wicked in sorrow , laughes at it , and suffereth the fire of his iealousie to seaze on them to the bottome of hell . fourthly , the lord recompenseth the light afflictions of his seruants with an exceeding weight of mercy , first , in this life , iustifying , sanctifying , beautifying , teaching , feeding , protecting them and theirs . secondly , in death , bringing their soules to heauen , and laying vp their bodies safe till the resurrection . thirdly , at the day of iudgment , bringing both body and soule into the glory of the iust : but these sorrowes of wicked men are farre other , both for number and measure , in this life and afterward much more , all of them void of all mercy . and to conceiue aright of them , consider , first , the kindes of them . secondly , the causes or reasons of them . thirdly , the vse . for the first : these sorrowes are partly in this life , and partly after it . first , in this life these sorrowes are partly in the present practice of sinne , and partly in the consequent fruits of it . secondly , the very course of a sinner , although satan present it to him through a false glasse , and it seeme pleasant , and care to be quite away , yet indeed it is a sorrowfull and heauie course : for the laughter of a wicked man is but in the face , not in the heart , and euen in laughter the heart is heauie , or hath cause so to bee . that which salomon speakes of a voluptuous course ( which most agreeth with the flesh : ) is true euen in the passing of it , it striketh as a dart through the liuer , prou. . . the same is true in the purchase of other sinnes , as , . tim. . . the apostle noteth of the course taken vp in earthlinesse and carking care after the things of this life , that this man , though hee seeme to liue merrily , yet he pierceth himselfe through with many sorrowe● . the intemperate person meetes with many diseased dayes and houres of paine and sorrowes , as the gowt , dropsie , palsies , surfets , which make his life a burden vnto him , so as though the sinner see it not , yet in the practice of sinne there is more gall then honie , and at the best it is but a bitter-sweete : but , secondly , after the sinne is committed , comes a fearefull and more sorrowful sence of it : for , if the best fruits of sin euen in the godly that are renued by repentance , be shame and sorrow ; no maruell if the wicked be hanted and hunted with horrors of conscience , desperate feares , restlesse torments , and be as the raging sea , which cannot rest : for there can bee no peace to the wicked man , so long as his conscience hath any sense : but , let him goe and ride where he wil , he pursues himselfe with hue and crie ; and so long as he cannot runne from himselfe , hee carries his accuser and tormenter with him ; as cain did ; and baltasar euen at his feast was pierced with feares and sorrowes , that made his ioynts loose , and his knes knocke together : so shal gods hand-writing be on the walles of profane consciences . how many sorrowes after his sinne , ouertooke iudas , and so oppressed him , that his heart being not able longer to susteine him , his best ease was to hang himselfe ? a wofull remedy , not much better then his disease ; but such shifts are the wicked sometimes put to , when their sweete meates are recompensed with sowre sawce . secondly , after this life is the consummation of his sorrowes , euen in christs appearance : for , all that this life can load him with , is but the beginning of sorrow . the parcels of this sorrow shall especially bee in these particulars : first , they shall waile and sorrow to see him come in the clouds , whom they haue pierced ; he shall bee their iudge , whose lawes and person all their villanies haue been committed against . secondly , in that wofull separation , first , from god in the losse of glory and happinesse ; and then , from gods people ; when they shall see abraham , isaac , and iaakob , and all the saints in the kingdome of heauen , and themselues shut out ; there shall be weeping and gnashing of teeth , luc. . . thirdly , in the punishment of sense , when they shal be wrapped in that cursed sentence , depart from mee , i know you not , when they shall be bound hand and foot , and cast into torments , prepared for the deuill and his angels : which torment is amplified , first , by the place , a prison , a lake of fire and brimstone , a dungeon for the darkenesse , blacker then that of egypt , where shall bee a perpetuall night ; in a word , an hell . secondly , by the company , the deuill and his angels , with all the rout of reprobates , gods deadly enemies , and whom god is a deadly enemie vnto ; such as they chose for their companions in this world , and would not bee separated from , now they shall not . thirdly , by the exquisitenesse of torment , set out by fire and brimstone , and that which is most terrible to sense ; yea , not onely outward , but inward also , described by the worme of conscience , which as a gnawing griefe , shall eate and fret the heart of the sinner in memorie of ancient and hatefull sinnes . fourthly , in sinfull concurrences , as hatred of god , blasphemie , despaire , cursings ; for all the parts of soule and body shal curse the day of their wretchednesse and confusion , when the fire of gods iealousie , and his hot wrath shall seaze vpon them . fifthly , in seeing all mercie and pittie excluded , nay , god , and his saints ( whose affection shall be conformable to his : ) shall reioyce and laugh at their destruction , this shall breake the caule of their hearts with sorrow . sixthly , in the eternity of their sorrowes , the worme within dyes not , their fire neuer goes out , but the wrath of god abideth vpon the sinner without all remission or abatement , without any intermission or release , without end or mitigation , not one drop of water shal coole their tongue , and so long as god is god , the smoke of their torment shall ascend vp night and day continually . this is tophet , prepared for the wicked , in which one word how many sorrowes be there ? now the reasons to cleare gods iustice in all these sorrowes of the wicked , are these : first , where many sinnes are vnrepented of , there must needes be many sorrowes , euery sinne hauing sorrow enough belonging to it . secondly , where an infinite god is offended , an infinite law transgressed , and an infinite iustice prouoked , there must needes an infinite reuenge be returned vpon the sinners head , and sorrowes in infinite measure bee conceiued . thirdly , infinite mercie hath been reiected , the blessed meanes of saluation neglected and despised , good meanes without in the ministerie , counsell and example of the godly , inward motions of the spirit quenched , yea , some checks of conscience contemned , and some resolutions deaded and vnfollowed : all these yet bring on more stripes and sorrows , especially in remembrance of hatefull sinnes against knowledge , meanes , and conscience . fourthly , it is now too late to repent , when these sorrowes haue beset the sinner on euery side ; hope of mercie is cut off , the sunne is set vpon him , the doore of grace is shut against him : now hee can heare no other voice then that reu. . , . giue him torments according to his sinnes . here is an ilias , an vpheaped measure of infinite sorrow , a mercilesse sorrow without sparke of hope or ioy . fifthly , now hee sees with horror and despaire that which he would not heare of , first , that he hath in his whole course piled vp wrath against himselfe . secondly , that god , whom he thought to be made all of mercy , is a god of infinite iustice , and a consuming fire , and how dreadfull it is to fall into his hands . thirdly , that the sentence of death is passed irrecouerably , and the heauie doome of damnation for such sinnes as he thought to be lighter then a feather . fourthly , that himselfe is a vessell of wrath , filled with gods indignation , that shall seaze on him so long as god is god , seeing christs bloud can be shed no more , and teares of repentance come now too late , a sea of them is not able to quench one sparke of this fire . first then , let this be a motiue to restraine all men from sinne , seeing it brings such after-claps . if there be any that like the horse or mule , wil not vnderstand , nor be perswaded to seeke the lord , but will obstinately persist , hardning his heart against the word , for such a man are all these sorrowes prepared . thou that delightest in any sinne , open or secret , that wilt drinke with the drunkard , sweare with the swearer , and breake the sabbath after so many admonitions ; thou that liuest in pride , wantonnesse , idlenesse , vncleannesse , contempt of god and his word and seruants ; thou that euery way multipliest thy sinnes , remember what dauid saith , psal. . . thou multiplyest and heapest vp thy sorrowes , euen wrath and fuell for thy selfe against the day of wrath . thou that canst with a bold face braue out thy sinnes , and glorie in that thy hand is strong to practise vngodlinesse ; and canst triumph when thou canst bring others to thy bent ; thou shalt one day crie for sorrow of heart , and howle for vexation of spirit , isa. . . and curse the day that euer thou knewest thy companions , and with bitter lamentation shalt waile and gnash thy teeth at thy vnhappy condition , and all this in all eternitie . oh , consider these terrors of the lord , and be perswaded to turne to the lord , seeke in time thy blessednesse in the pardon of sinne , that thou mayest escape all these things . consider the end of all sinne in that one , pro. . , . though it be as an hony-combe in thy mouth , the end will be bitter as wormewood . and if now thou seest thy danger , but wilt runne on headlong vpon all these sorrowes , excluded from all pity and mercy : say thou wast warned ; the time commeth , wherein thou mayest be pitied but not helped , or rather , neither pitied nor helped , the iudge hath said it , behold , i come shortly , and my reward is with me , to render to euery man according to his workes . secondly , if so many sorrowes , and they of this nature , belong to euery wicked man , then it followes , that no sinne is small in it selfe , to euery of which all these sorrowes belong . our text plainely teacheth , that they belong not only to murtherers , theeues , adulterers , lyers , swearers , but also to ciuill honest men in the worlds account , if they be ignorant of the word or wayes of god. to him that liues obstinately in any knowne sinne , that holds on for his profit or pleasure any practice condemned in the word , and in his owne conscience , let him be neuer so ciuill , sober , sociable , peaceable , and harmelesse , all his ciuilitie cannot keepe off these sorrowes , if there be not knowledge of god , softnesse of heart , a teachable disposition , and an hungring after gods mercy in christ alone aboue all things in the world . where be the papists , that teach some sinnes to be veniall in their owne nature , when as all these sorrowes are the wages of the least ? rom. . vlt. what meane others by their ridiculous distinction of gnats and camells in the matter of sinne , as though any were in it selfe a gnat ? some indeede in comparison of others are lesser in degree ; and lesser in respect of disturbing humane societie then others ; but in respect of god offended , the law , and the curse , which are all infinite , the sorrowes due to the least are infinite ; which christ must sustayne before he could remooue the least sinne . if a gnat can be infinite , then some sinnes may be esteemed so many gnats . how profanely and ignorantly doc they speake , who cānot abide these scrupulous fellowes that straine at gnats and stand vpon such nice points , as if they were the greatest matters , & c ? but vvhere gods word bindes the conscience , he shall haue least sorrow that stands most strictly in the least things : he that is vnfaithfull in small things , will neuer be faithfull in great ; and obserue these fond haters of strictnesse in small things , ye shall see them stand neither vpon small , nor great things to make any conscience of any , for the most part . let no man aduenture on any sinne , because it is little : say not as lot did of zoar , is it not a little one , and my soule may liue in it ? for , let it be neuer so small a mote in thine eye , gods law makes it a mountayne : and thy presumption makes it swell , and thy continuance in it vpon that ground , makes increase both of sin and of sorrow ; no hole is so little , but vnlookt too will sinke a ship . we weigh our sinnes often in a false ballance , and foolishly esteeme them by the matter wherein the offence is done : to eate an apple , oh , that is but a small thing , to sweare little oathes , to lie in small things , a little worke on the sabbath , or a little play and recreation on the lords day , or to gather a few sticks , oh , this is but a trifle . no , take heede of such resolutions , looke into the true glasse , and there see , first , that the person against whom the sinne is cōmitted , is infinite in mercy and power : now a smal thing against a prince is high treason . secondly , that thy owne malice and presumption makes a small thing great , as appeares in him that gathered sticks on the sabbath . wilt thou in so small a thing incurre the lords so high displeasure ? in other disputes we heare often , the lesse the thing commanded is , the greater is the contempt : besides , thirdly , consider that the price paid for the least sinne , is the precious bloud of iesus christ. fourthly and lastly , consider the weight of vengeance , and the gulfe of sorrow , into which the least sinne casteth the sinner , being vnsupportable and vnvtterable . any one of these , well considered , argues no sinne to be small , and much lesse to be ventured on vpon that conceit . thirdly , if this be the miserable estate of a wicked man then we see plainly that the wicked are not so happy as they thinke themselues . they thinke themselues the happyest men vnder the sunne , because of their outward prosperity , and others flatter them , and mal. . we count the proud blessed , and they that worke wickednesse are set vp , and they that tempt god are deliuered : thus the prosperitie of wicked men often vnsettles and offends the godly themselues ; but little reason they should stagger at it : if we can hold the truth of this doctrine , wee shall haue little cause to enuy his happinesse that is a wicked man , vnlesse we can account him happy , for whom the lord hath prepared such changes and armies of sorrowes . and to see this truth more cleerely , we must know that nothing in the world can make a wicked man happy : for , first , it is an error to say or thinke , that iniquitie and peace , sin and prosperitie , can dwell together , seeing the lord hath said , there is no peace to the wicked man , isa. . . & the tenor of the promise , is , acquaint thy selfe with god , and so shalt thou haue prosperitie , iob . . secondly , all their happinesse is in outward things . now all the parts of temporal felicitie are only good in them , which can vse them , as helps and instruments to eternall happines , and that good which is independing . neither doth the matter , but that which giueth a forme to happinesse , make a man happy . neither is it the hauing of things , but the happy enioying of them , that can make a man truely happy ; which no wicked man can haue . why then doth god giue these things to wicked men ? first , to shew his bountifulnesse , rom. . . secondly , to shew that these be not things to be esteemed much . thirdly , to be as snares to themselues , and scourges for some others . fourthly , to reward that little good that is in many of them . thirdly notwithstanding this temporall happinesse , a wicked man is for the present the deuills prisoner : his fetters are indeede of gold , but he is chained to the day of iudgement , which commeth apace . fourthly , all his flourishes are vnhappy , in that they end in teares and sorrowes : god shall turne his meat in his belly , and make his sunne to fall at noone-day : for euery graine of externall ioy , he shall be sure of a talent of eternall sorrow , when the sword of the almightie shall pierce him . tell me now , whether if thou sawest this his estate with the eyes of thy body , as thou oughtest now with the eyes of thy faith , thou wouldest admire or pitie such a one . well were it , if wicked men would weight their present estate with the future : surely , it would be a meanes to afray them from many sins , and preuent many sorrowes . fourthly , if such be the vnhappy state of the wicked , what great cause haue the godly ●o be thankefull for their deliuerance from so manifold sorrowes ? both vnto god , who deuised a way to temper mercy with iustice ; and to our lord iesvs christ , who was a man of sorrowes , and bore vpon himselfe , and brake all these sorrowes for vs. how glad will a man be , when he hath escaped a great danger that would haue made him heauie to death ? how thankefull would we bee to that man , that would put himselfe betweene vs and some deadly danger ? but neuer was there such miserie as this escaped psal. . . the iewes were so glad of their deliuerance out of the babylonish captiuitie , and their returne thence , that they scarce could beleeue whether it was not a dreame : our captiuitie was farre greater , being vnder the curse of the law , sold vnder sinne , bond-slaues vnto satan , and sonnes of wrath : which bondage could wee rightly acknowledge , our deliuerance would bee farre more gratefull then it is . our deliuerer was not moses , not ioshua , not zerubbabel , but the sonne of god , of whom they were types , both in the first induction of that people out of egypt into that land , and in their second reduction backe againe . he by putting himselfe into the prison of our flesh , and in that flesh by suffering that execrable death , and all the sorrowes of it , freed vs from the guilt of sinne , appeased the wrath of god , abolished eternall death , and destroyed the deuils kingdome : now , the sonne thus freeing vs , we are free indeed . oh! the greatnesse of this deliuerance should astonish vs , whereby we auoid those great and insuperable euils , which otherwise had for euer oppressed vs. now in way of thankefulnesse , first , beware of turning backe to the seruice of sinne , and obey the precept giuen to the blind man , thou art made whole , sinne no more . secondly , loue him much , who hath forgiuen so much , luc. . . thirdly , studie to please him in all things , psal. . because thou hast deliuered my soule from death , mine eyes from teares , and my feet from falling ; i will walke before the lord in the land of the liuing . fourthly , magnifie and speake of this great deliuerance and saluation , as the church did , psalme . . the lord hath done great things for vs , whereof wee reio yee : and say with mary , luc. . . hee that is mightie hath done great things for me , and holy is his name . but hee that trusteth in the lord , mercie shall compasse him . ] this is the second motiue or enforcement of christian obedience , wherein first consider the meaning of the wordes , hee that trusteth in the lord : ] here is a description of a godly man by a periphrasis : a godly man is not hee that wants all sinne , but he , that being a beleeuer , manifesteth the fruit of faith in reposing himselfe vpon gods mercie as the rocke of his safetie . thus the church is described , comming out of the wildernesse , and leaning on her well-beloued , cant. . . and the people of gods delight are such as feare god , and attend vpon his mercie . mercie ] hee sayth not , ioy , as in true opposition he should haue said : for ioy is properly opposed to sorrow , not mercie : but in this word , first , he both includeth that ; and secondly , he noteth also the ground of the godlies reioycing , which is mercie , not merit . thirdly , mercie also vpholds and preserues this ioy . shall compasse him ] opposed to the many sorrowes of wicked ones : and it noteth , first , a full and complete felicitie of the godly . secondly , the large goodnesse of god towardes them , not giuing them onely one blessing or mercie , or of one kind , but besetting them and meeting them at euery corner with mercies . thirdly , that dauid had here tasted abundantly of mercie , and hauing assurance of the pardon of sinne , had experience in his owne person , and here speakes of it according to his abundant sense of it . fourthly , that being now compassed with mercie , hee would allure and perswade euery godly man to get the pardon of his sinne also , and that is mercie enough . out of this exposition ariseth this instruction , namely , that hee that trusteth in god , shall haue a plentifull part in the mercies of god : mercie shall compasse him . psal. . . as high as the heauens are aboue the earth , so great is his mercie towards them that feare him . psal. . . as the mountaines compasse ierusalem , so the lord is round about his people . zach . . the lord promiseth to the church , to bee a wall of fire round about her , and her glorie in the midst of her : here are euery where mercies , within and without . and the reasons of this point are these : first , the godly are vessels prepared for mercie , rom. . . whom god hath chosen to declare the riches of his glorie vpon . secondly , where gods comfortable presence is there are great mercies , because he is great in mercie , isa. . . and rich in mercie , ephes. . . where the sunne is , there is abundant light , and where the sea is , there must bee abundant water . now gods promise on his part , and the faith and trust of the godly on their part , holds god present with his people at all times . thirdly , the mercie that god sheweth to the godly , is great in kind , because it is a speciall mercie , which is peculiar to them , flowing from speciall loue . true it is , that the lord is good to all , and his mercie is ouer all his worke , psal. . . that is , there is no worke of his hands , which receiueth not from him some mercie : but that is but a generall mercie , as when the sunne shines on the good and bad , and the raine fals on euery mans ground : by this hee sends away the worst men with good gifts . but there is a speciall mercie reserued for the elect , and reseruing the inheritance for them : to these hee is not only a mercifull lord , but a mercifull father , a father of mercies , rich in mercie : psal. . . as a father pities his children , so the lord pities them that feare him . a mercifull man pities his beast , much more his brother ; but if his childe bee in distresse , his pitie is more inward and working as his affection is : such is the compassion of god towardes his children , who is therefore sayd to haue bowels of compassion . fourthly , gods mercie is great in quantitie and measure , it filleth all the space betweene the earth and heauen , and all the distance betweene east and west ; psal. . . . so as if a man bee betweene earth and heauen , or within the quarters of eyther , this mercie must compasse him . dauid shewes the vnmeasurable measure of it , psal. . . o lord , thou hast made thy wonderfull workes so many , that none can count in order to thee thy thoughts toward vs : i would declare and speake of them , but they are more then i am able to expresse . for the better cleering of the point , although wee can neuer set out the infinite mercies , with which god compasseth his elect , yet wee may point at some of them , especially those speciall ones , which are peculiar to the godly , and which like the childrens bread , are not cast vnto dogges : it faring with the godly , as with a mightie rich man , that knowes no end of his wealth ; though hee cannot haue his eye ouer it all , yet his thoughts sometimes are vpon his goodliest mannors , his treasury , his most precious pearles and iewels . the kinds of this mercy towards the godly concerne eyther this life , or the life to come . the first and chiefe mercie , the fountaine of all , is , that euen in this life god hath pleased to afford vs himselfe the chiefe good ; that himselfe is become our portion , psal. . . and that the soules of his people can rest and stay themselues in him alone , and ioy in the light of his countenance , when the world doth what it can to make them miserable . psalme . . whom haue i in heauen but thee ? and whom haue i in comparison of thee ? my flesh faileth , and my heart also , but god is the strength of my heart , and my portion for euer . now can an hypocrite euer reioyce in god ? or , what comfort can he haue in god , who is not in couenant with him ? heere then is a speciall mercy , without bound or banke , euen infinite as god himselfe is . secondly , from hence flowe all other mercies that we enioy as streames of it : first , temporall , concerning this present life , as health , life , liberty , wealth , peace , prosperity , good name , &c. oh but the wicked haue all these . true , but , first , not in a right tenure , they are vsurpers , they haue no right in themselues , no part in christ to recouer it . secondly , not by vertue of any promise or couenant . thirdly , not in any holy or sanctifyed vse : for , to the impure all things are impure . fourthly , none of their prosperity is ioyned with gods loue , but his hatred , which is a secret poyson in them : whereas , psal. . . the lord loueth the prosperitie of his seruant ; he ioynes them both together . secondly , spirituall things ; euen in these also how hath god compassed vs with mercies euen for the present ? first , what a world of mercy was , and is in that one gift of his sonne , to bee our reconciliation , when we were firebrands of hell , that the blessed sonne of god would descend from the glory of heauen , and giue himselfe to the death of the crosse , and the paines of hell , to redeeme vs from all iniquitie ? the apostle conceiues of this as of a rich mercy , ephes. . . by whom ( saith he ) we haue redemption through his bloud , euen the forgiuenesse of sinnes according to his rich grace . this is the com passing mercy meant in our text , euen redemption from sinne by christ , both from the guilt and punishment of it ; a free mercy , a full mercy , an ocean of mercy , drawing vs out of a gulfe and bottomlesse sea of sorrowes euerlasting . dauid amplifyeth this mercy , psa. . . great is thy mercy towards mee : for thou hast deliuered my soule from the lowest hell . secondly , what an infinite mercy , peculiar to the godly , is that of his spirit to take vp our hearts for his temples , when wee were spiritually possessed of the deuill ? by the same spirit hee doeth daily cleanse vs , and wash vs , and beautifyeth our soules with heauenly graces ; teacheth vs , leadeth vs into all trueth , comforteth vs with heauenly consolations in all distresses . what a great mercy was it , when christ opened the eyes of the blinde , or healed the deafe and lame , yea or when hee raised lazarus being dead ? but god , regenerating vs by his spirit , doeth all these for vs : he giues sight to vs being blinde , sayth to our deafe eares , be open , yea restores vs to life being dead in trespasses and sinnes , and makes vs able to mooue and stirre in good wayes . those great workes of the sonne of god were all miraculous ; but heere is a miracle aboue them all , yea one mercy consisting of many miracles . thirdly , what a mercy is it , not onely to giue them his word ( as hee doth also to the wicked ) but also to make it the immortall seede of their new birth , and the syncere milke to feede them ? to make it a preseruatiue from many great sinnes , which the wicked daily commit , open and secret ? to put it into their handes as a sword to cut off satans temptations ? to make it vnto them a rule of faith , and a rule of life , able to make the man of god perfect to euery good worke ? to make it a sound stay and comfort , to support them in all their troubles ; wherein else they must needs sinke ? in this respect the child of god is compassed with a multitude of mercies , all which the wicked are strangers vnto . fourthly , what an inexhaust treasure of mercy is it , that the godly enioy ? that whereas god heareth not sinners , that is , wicked ones , he not onely giueth them leaue to come freely to the throne of grace , to aske any good thing for them , but also much assurance in their soules of obtaining any thing they aske , because of his promise , aske , and yee shall haue . if earthly fathers can giue good things to their children , much more will our heauenly father giue , not onely what we aske , but euen abundantly aboue that we are able to aske or to thinke , ephes. . . can that man bee other then beset with mercy , who hath a meanes to get within gods store-house and treasury when hee will ? can hee , that is able by the prayer of faith with israel to preuaile with god , want abundance of blessings ? great is the power of feruent prayer for mercy : it can obtaine and force the sunne to stand still ; it can commaund the cloudes to raine , or not to raine ; it can get children for the barren , and life to the dead ; and if our prayer be weake , christs intercession hath power enough for vs , iohn . , . oh that wicked men knew the power of prayer ! how quickely then would they come to gods mercy-gate ? fiftly , what a mercy is it , peculiar to the saints , to haue peace of conscience , and ioy of their estate ? that whereas wicked men are often vexed ; euer lyable to infinite horrors , feares , and inward torments , which are the beginnings of hell , they beeing iustified by faith , haue peace with god , the spirit of bondage and feare and tumult is gone , and the spirit of adoption dwells in their hearts , which makes them cry , abba , father , rom. . . and whereas the wicked haue no peace , but a senslesse vnfeelingnesse of their estate , the godly haue peace in them , which ( as the apostle saith ) passeth vnderstanding ; because , first , neither can the vnderstanding of man sufficiently conceiue it . secondly , neither can the vnderstanding of man sufficiently esteeme or prize it according to the worth and value of it : plainly implying it to bee such a mercy , as for the greatnesse ouerwhelmes him that hath it , an infinite and vnbounded mercy , called the peace of god , which hee beginneth and maintaineth heere , and perfecteth and preserueth for all eternity . but how standeth this with all those euills and miseries , with which the godly are beset in this life ? can they be beset both with misery and mercy too ? this is a sixt and last mercie therfore special to them , that they are neuer more compassed with mercie , then when they seeme most miserable . habak . . . the lord in iudgement remembreth mercie . for , first , nothing is properly euill but that which comes from diuine reuenge : but nothing comes so vpon the godly : christ hath carried away all the reuenge of their sinnes ; so that their crosses come from mercie . secondly , they are attended with mercy ; for god hath first fitted his seruants for afflictions , before he brings them : religion hath patience , which , if the house be not filled with plenty , makes a sallet of green herbs more daintie , thē the sweetest dishes of wicked men ; it hath strength , aboue which the triall shall not be ; it hath subiection and silence to god , and can blesse him both in giuing , and in taking away . thirdly , gods mercy reioyceth in iudgement against iudgement , three waies ; first , magnifying himselfe : secondly , training his chosen : thirdly , teaching others : and all by the troubles of his children . the first in two respects : first , when iudgement begins at gods house , he declares his hatred against sinne , and mercifully by them forewarnes the wicked of their danger : for , if iudgement begin there , where shall the wicked appeare ? secondly , hee most manifesteth his power in his childrens weakenesse , in supporting their soules and bodies : now if his power and mercie were not aboue the iudgement , they should perish in it . secondly , he traines and betters his children , which is great mercie by the iudgement : first , he scowres and purgeth their sinne ; afflictions are as gods laundrie , wherin his children by beating , scowring , and rubbing are made whiter and whiter . venimous creatures breed not in winter , nay , a sharpe winter kils the vermine ; so afflictions nip and stay our corruptions : this is another mercie aboue the iudgement . secondly , by them hee exerciseth and stirreth vp the grace that is in them , as the winde blowes vp the sparkes of fire , yea , manifests the synceritie of their hearts to themselues and others ; for a man is that indeed which he is in triall . thirdly , he fits them by afflictions , to comfort others in triall with the same comforts wherewith hee hath comforted them . a great mercie to fit them to mercifulnesse , and to set out gods mercie to others : see exod. . . fourthly , he teacheth them to esteeme more of his blessings in the want of them . is there not an ouer-ruling mercie in all this , that whereas afflictions are in themselues euill , and reuenges of sinne , yet they make the godly better ? now , whatsoeuer makes vs better , is from a hand of mercie . thirdly , the lord by his seruants trouble would teach all : first , that the euils , chiefly esteemed so in the world , are not so indeed ; for the godly are exempted from the greatest euils ; if only wicked men were blind , blindnesse would bee thought a fearefull iudgement , therefore ( to confute that ) isaac must bee blinde . secondly , how such euils should be borne . it is a mercie , that by the godly the world may bee taught how to beare the hand of god. thirdly , an infallible marke of the resurrection , luc. . . sonne , remember that thou in thy life time receiuedst thy good things , and lazarus euill things , therefore now hee is comforted , and thou art tormented . fourthly , that all their miseries end in mercie , and are turned to their best : marke and consider the godly man , for his end is peace ; his light afflictions are recompensed with an eternall weight of glory . from all which we may conclude , that if godly men in the midst of their miseries , bee so compassed with mercie , in the beginning , carriage , and conclusion of them , that the doctrine propounded is most true . but if we turne our selues to the second branch , and consider those kindes of mercies which shall meete vs in the life to come , we can looke no way but we are intrenched with such mercies , as eye hath not seene , nor eare heard , neither can enter into the heart of man to conceiue , much lesse can wee speake of them as they are , but must breake out into dauids admiration , psal. . . o how great is that goodnesse which thou hast layd vp for them that feare thee ! but yet as moses wee may see the good land a farre off , and with the searchers let you see by a cluster or two , and giue a taste of the good things therin : if god loue vs ( sayd they ) he will bring vs vnto it ; so many as god loueth , shall be brought to it , and , not onely taste ( as here ) how good and gracious god is , but shall drinke plentifully of the riuers of his house : for with him is the well of life , and in his light wee shall see light . first , how can the elect but be compassed with mercie , when all the miserie and sorrow , with all the causes and effects , wherewith they are now compassed , shall be abolished , and vtterly chafed away ? now we are vexed with the remembrance of euils past , with the sense of euils present , and with the feare of euils to come : but all these first things must passe away , and all teares must be wiped from our eyes . in our bodies , all weakenesse , naturall infirmitie , sickenesse , labour , mortality , and corruption shall bee remooued : they shall need neither meate nor cloth , for which here we toyle so much , nor marriage , nor physicke , nor sleepe : there shall be no care for the familie , no toyle in the calling , ( for they rest from their labours : ) no labour spent in teaching or learning , in preaching or hearing : mortalitie hath put on immortalitie , and death being destroyed , it can dye no more . the soule shall be from all sinne and sinfull passions , from ignorance , vnbeliefe , pride , enuie , and all the workes of the flesh ; yea , not onely from sin , but from the power of sinning ; the will hath no freedome to euill , being perfectly freed to good , neither can the affections set themselues vpon any other obiect . in our names we are now lyable to many contumelies , and reproches , and slanders , as our lord himselfe was numbred among the wicked . hee was not knowne , no more are wee : but then shall our innocencie breake out as the light , and it shall be manifest what we are . . ioh. . . when christ our head shall appeare , we also shall appeare with him in glory . now wee are in spirituall combat , but then wee shall bee perfectly freed from the deuil , from his angels , from sinne and sinners , from the world and the lusts that are in it , and god shall fully and finally tread satan vnder our feete . secondly , if wee be so happie in priuatiue mercies , what shall we be in positiue ? how shall we be compassed with them ? first , how shall wee be beset with mercie , yea , and glory , in enioying the immediate fellowship and vision of god , in whose face is fulnesse of ioy , and at his right hand pleasures for euermore ? if a man had all the paines of hell vpon him , this blessed vision of god would make him an happie man. we see god now , but as in a glasse , and yet that sight of him vpholds vs in all our troubles : how much more shall we be fully happy , when we shall see him as he is , face to face ? euen so fully , as , being glorified , we shall be capable of : so many mercies compasse the elect in this one , as , if i had a thousand tongues , and should doe nothing but speake them till the day of iudgement , i could not recount them . secondly , what a wonderfull mercie shall compasse vs in our immediate vnion and coniunction with christ our head , by which we shall be like him ? not like him as he was a man of sorrowes , and in the shape of a seruant ; ( for thus he was like vs : ) but like him as hee is now , the glorified head of his church ; not equall to him , but like him , both in soule and body . our soules perfect in knowledge , holinesse and righteousnesse , and standing in a perfect image of god , like to the perfect holinesse of christ himselfe . our bodies clothed with beauty , strength , shining , agilitie , and glorie as his is ; he walketh in white , so shall wee ; his face is shining and glorious , so shall ours ; as hee sits on his fathers throne , so shall we sit with him in his throne , reu. . if the hungring after this vnion make vs blessed , what shall the enioying of it doe ? thirdly , who can tell or reck on the summe of those mercies that we shall enioy in respect of that glorious inheritance of the saints in light ? when wee shall bee heires annexed with iesus christ , not of a house , or mannour , or lordship , but of a kingdome ; and that not an earthly canaan , flowing with milke and honie , but of a kingdome passing all earthly kingdomes and inheritances , in those foure properties which the apostle expresseth , . pet. . . first , immortal ; secondly , vndefiled ; thirdly , not withering ; fourthly , reserued for vs in heauen . here is the crowne of all mercies , amplified in these respects : first , in that it is prepared by god from the beginning of the world . secondly , from the place , which is the pleasant paradise of god , the new ierusalem , the citie of god , full of peace , sweetenesse , and safetie . thirdly , from the company , god and christ , the holy angels , the spirits of iust and perfect men that euer haue liued or shall liue . if it bee an honour to liue in the presence and fellowship of honourable persons vpon earth ; how much more , to enioy the glorious presence of god , and the glorified saints of god in heauen ? and yet this honour haue all his saints . fourthly , in respect of the conueniencie and sufficiencie of all things to be be desired ; there can be no want ; for god shall be all in all : as , first , stately habitation , ioh. . . in my fathers house are many mansions , and i goe to prepare you a place : it is a lightsome citie ; for the lambe is the light thereof , reu. . . secondly , foode fit for great personages ; the tree of life which is in the middest of the paradise of god ; they shall eate of that hidden manna , reu. . . and their drinke shall be of the water of the well of life ; so as , being without all bodily meate and drinke , they shall neuer hunger not thirst any more . thirdly , apparell ; long white robes , washed in the bloud of the lambe , such garments , as great princes vse . their pysicke is the leaues of the tree , which cure the nations . fourthly , pleasure , and sweete repose in the bosome of our father , where children take greatest delight , and ioy in the presence of the lambe . if the wise men , seeing but the starre of christ , reioyced with great ioy , how much more shall wee , seeing himselfe , and that in his glory and aduancement ? oh , what ioy and delight shall there bee in the kings marriage , and in the meeting of so many good friends together ? adde hereto the testification of ioy , when , as at such meetings there are the voyces of singing men and singing women ; the saints shall sing a new song , euen the song of moses and of the lambe , reu. . . and there shall be the musicke of harpes , and viols ; that is : all kinde of heauenly melodie and harmony , such as the sweetest musicke may not be compared vnto : through our peace with god , and his angels and saints , and perpetuall peace from satan and wicked ones . our ioy shall not be interrupted by losse of any friend , nor feare of any enemie . fiftly , wealth . in salomons dayes gold and siluer were as the stones in the streets of ierusalem , but heere the walls and pauement of this new ierusalem , and all is beaten gold : no saint shall know the end of his wealth , euery one shall confesse his lines to be fallen in a goodly ground , and that he hath a goodly heritage , euery child of god is now in gods treasure-house , and what can he want ? oh that our eyes were open to see the riches of this glorious inheritance of the saints ! as the apostle prayeth , ephes. . . sixtly , authority and glory , noted by sitting on christs throne , by the crowne of righteousnesse , a crowne of life , the kingdome of our father , the kingdome vnshaken , wherein all shall bee kings and priests to god. seuenthly , continuance of all : it is an eternally weight of glory ; for quantity a weight , for quality eternall , . cor. . . i will make him a pillar in the house of my god , reu. . . i will not blot out his name out of the booke of life , vers . . heere is eternall soundnesse , and sound eternity . doeth the lord thus compasse the godly with such mercies ? oh then labour to be godly men , and such as trust in god , to whom all these precious promises are made . psal. . , . oh how excellent is thy mercy ? therefore the children of men shall trust vnder the shaddow of thy wings . oh but then all shall bee well , if all these mercies shall compasse him that trusts in god ; for , who trusts not in god ? take heed thy trust prooue not presumption , try thy trust before thou trustest vnto it , try it by these properties : first , it hath a constant course and proceeding in godlinesse , which no trouble can dismay or breake off . psa. . . . all this is come vpon vs , yet do we not forget thee , our heart is not turned backe , nor our stepps gone out of thy paths . . tim. . . therfore we labor and suffer , because we trust in the liuing god. secondly , a faithfull endeuour in the meanes that serue gods prouidence , there are none so diligent therein as they that trust in god. if thou trustest in god as thou sayest , then thou hearest , beleeuest , and practisest the word ; thou shewest thy selfe a child of god and of the church : else , say what thou canst for thy selfe , and compare thy selfe with the best , thou trustest not in god. thirdly , if thou trustest in god , thou withdrawest thine eyes from thine owne , and all other inferiour meanes , and canst as quietly waite vpon god in want of meanes , as in hauing them , and hauing them , art as if thou hadst them not : thou art farre from leaning vpon thine owne wisedome , if thou trust in the lord. prou. . . bee not wise in thine owne eyes , but trust in the lord : thou art resolued , that if the lord helpe thee not to thy hearts desire , all the helpes in the world cannot doe it . againe , if thou hast not the meanes , thou thinkest the lords mercifull promise is meanes enough , thou discomfitest not thy selfe ; nor in defect of meanes fretst thy selfe how to compasse them : as the eye of the maid is vpon the hand of her mistresse , so thy soule attendeth , and waiteth vpon the hand of god. if thou trustest , thou first beleeuest , and if thou beleeuest , thou makest not haste . fourthly , looke what it is , in which thou trustest , that hath thy heart , thy affections of loue , ioy , and desire aboue all things ; if it be god , then thou hast made god thy god , and onely portion : the voice of the church is , this is our god , and wee will waite on him . abraham trusted in god , when he preferred the commandement of god before isaaks life : so if thou preferrest the pleasing of god before thy chiefe ioy , and grieuest most when thy heart is ready to make any thing thy portion but god ; and when by sinne thou hast prouoked him to hide his face or stand aloofe from thee , then say thou trustest in god , and not before . true it is , that the godly haue some failings , and slidings from these rules , but yet hereunto they striue , and in some comfortable measure attaine . now if these bee the practices and qualities of such as mercy belongs vnto : wee see easily by the contrary , that there bee sundry kindes of men , to whom the lord doth couenant wrath , as , first , many ciuill men who content themselues without the knowledge of god : they say they meane well , and doe no man harme , liue in peace with their neighbours , and follow their church as others doe ; yet haue no care of religion but for fashion ; they say they trust in god , but doe not , because they vse not the meanes , nor walke in the way of faith and repentance , nor in the conscionable hearing and obeying of the word . secondly , such as walke stubbornely against god , and the meanes of saluation , mercy belongs not to these . how know you that ? well enough : first , out of the text , which saith , mercy belongs to him that trusteth in god : now he that trusteth in god , walketh on in a course of godlinesse , and cannot stand out against god. secondly , by an expresse text , deut. . . he that heareth the curses of this law , and yet blesseth himselfe , saying , though i walke in the stubbornnesse of my heart , the sword shal not come neer me , i will not be mercifull to that man , saith the lord. secondly , heere is a great comfort for the godly , who haue no small security hence , that whatsoeuer their outward estate is or may bee , gods mercy compasseth them as the hilles compasse ierusalem : see it in some instances : first , if satan assault vs on euery side with temptation , to vex and disquiet vs with inward feares , he shall not haue so nimble eyes to spy our weaknesse , as the eye of the lord to spy meanes to strengthen vs. let him obiect the greatnesse and infinite number of our sinnes ; yet hee shall but amplifie the great mercie of god which is greater and more large then all the sinne and miseries in the world . thus moses comforteth gods people , deut. . . the lord thy god is a mercifull god , he will not forsake nor destroy thee , nor forget the couenant of thy fathers , which he sware vnto them . secondly , if vnmerciful men compasse them and come about them like bees , psal. . . and sharpen their stings , yet the mercies of the lord are neerer them , then that they can hurt them . thus dauid comforted himselfe , psal. . . . o , lord , the proud are risen against mee , but thou lord art strong , and mercifull , gracious and long-suffering , and a pitifull god. thirdly , if a man should conflict with gods owne hand , by inward temptations or outward tryals , of sicknesse , pouertie , persecution , if hee were so beset as hee could see nothing but troubles without , and feares within , now is the time to mound and fence himselfe with this comfortable doctrine , that euen now gods mercies doe guard and compasse him ; seeing he cannot deny himselfe , nor faile of any of his promises . dauid when he was to chuse one of the three rods of god , the sword , famine , or plague , he chose to fall into the hands of god , because he is mercifull , . sam. . . hee may afflict and chasten vs a while , and for a moment seeme to forsake vs , but with great compassions he will gather vs , isa. . . . for , hee chides not alwayes , neyther retayneth hee his wrath for euer , psal. . . fourthly , if a man were in the hands of death , and the messengers thereof had already taken hold on him , as on hezekiah , yet , euen then hee need feare none ill , seeing gods mercies compasse him : this is euer our couer , though wee cannot alwayes see it , as elisha his seruant saw not the great mercies of god compassing him and his master ; euen then when we know not , gods mercie is all about vs , there are still more with vs then against vs , our mountaine is alway beset with heauenly warriours . was ionas euer more compassed with mercies then when he was in his owne sense cast off , and compassed with waues and weedes ? was israel euer more compassed with mercie , then when they were compassed with mountaines , sea , enemies , death , and deadly things ? these our extremities are gods oportunitie . nay , fiftly , suppose a man were in the house of death , in the graue , yet , euen this separates not from gods mercies , which being eternall leaue vs not in death , but , when we are most compassed with dust and corruption , shall then bee most abundant and mightie for vs. oh , therefore let so many as trust in god flye in all their straits to this sanctuarie , which can make not onely deaths forerunners , but euen death it selfe welcome , which depriues vs of all things else but this mercie , into the full estate of which it setteth vs. thirdly , labour aboue all things in the world to get part in this mercie , by getting assurance of the pardon of sinne ; get this , and thou gettest a mercie reaching vp to heauen , a crowne of blessings , a plentifull redemption : our prophet here cals it a compassing mercie : for a godly man thinkes not himselfe compassed whith mercie , when hee is compassed onely with outward blessings , when god hath hedged about his house , and hee hath wealth to tumble in ( though the world breathe after nothing else : ) but when he hath a voyce telling him , that god in christ is mercifull to his sinne , and hath couered his iniquitie : oh , now thinkes dauid himselfe compassed with mercie , and not before , although hee was a king , and had all outward things to his hearts wish . zacheus had mercie enough when saluation was come to his house , hee neuer got so fast before , as now hee forgoes and restores , hee was neuer compassed with mercy till now , though he was a great rich man , neuer so rich as now when hee was impouerishing himselfe to entertaine christ in his house and heart . iaakob when hee saw iosephs face , his best beloued sonne , now ( sayth hee ) i haue enough , let mee now dye , seeing i haue seene my sonne iosephs face : how much more shall wee haue enough to see the face of the well-beloued sonne of god , yea and of god himselfe , in that wel-beloued one , appeased and fully pacified ! simeon hauing seene christ with his eyes , and held him in his armes , now , lord , ( sayd hee ) let thy seruant depart in peace ; for mine eyes haue seene thy saluation : but to see christ by the eye of faith , and hold him in our hearts , will make death much more welcome to vs ; we shall thinke we haue enough : the sweet sense of it within will frame the mouth to speake plentifully of it , as our prophet doth in this place . neyther can any good heart eyther lightly account or speake slenderly of such a mercy , neyther content it selfe with slight meanes to get it , or with superficiall phrases in holding it . in a word , if once we can claspe hold on this mercy of god in pardoning our sinnes , we could desire euen to liue no longer in this world , were it not to come to a more full sense and fruition of it . vers . . bee glad , yee righteous , and reioyce in the lord , and bee ioyfull all yee that are vpright in heart . these words containe the fourth and last vse of the generall doctrine , and a conclusion worthy the psalme , to which it is notably fitted : for seeing the whole psalme hath taught vs , that hee is a blessed man , whose sinnes are remitted and couered , then may and must that man , who hath this doctrine sealed vp in his owne heart , reioyce with great and vnspeakeable ioy . and as it notably concludeth the whole psalme , so is it most aptly knit to the former wordes , which haue layd downe the diuers estate , both of the godly and wicked man , and how , when as sorrowes eate vp and consume the vngodly man remedilessely , the portion of gods people shall bee his owne compassing and infinite mercie ; and therefore vpon those premises hee inferreth this sweet conclusion , that the godly hauing so sound cause of christian ioy , must mind , yea and ouercome all their sorrowes with an holy and christian reioycing in the lord . in the verse are three things to bee considered : first , the persons to whom this precept is directed , described by two titles , first , righteous : secondly , vpright in heart . secondly , the commandement , to be glad , to reioyce , and be ioyfull . thirdly , the obiect of their ioy , and limitation , in the lord. first , of the meaning . hee that is called in the sixt verse a godly man , and in the former verse one that trusteth in god , is here also set forth by two inseparable properties ; first , hee is a righteous man. and secondly , vpright in heart . who is this righteous man ? a man is righteous by righteousnesse , eyther legall or euangelicall . first , legall righteousnesse is that perfect righteousnesse in nature and actions , which the law of god requireth , euen perfect and full conformitie with the whole rule of righteousnesse , as it was first written in mans heart by the law of nature . by this was neuer man righteous but the first adam , in the time of his innocencie , and the second adam the innocent sonne of god , in whom , besides the righteousnesse of his humane nature and life , wee read of the righteousnesse of god , that is : the same righteousnesse , being in a person that was god , was so farre aduanced , that it was able not onely to fulfill , but to satisfie the rigour of gods most righteous law. secondly , euangelicall righteousnesse is that , which the gospell reueales , and that is , when a man being reconciled to god , iustified by faith , deliuered from all the guilt and punishment of sinne , and inwardly sanctified by gods spirit , is accounted of god righteous by the righteousnesse of christ imputed vnto him , as saint paul speakes , . cor. . . christ is made vnto vs of god righteousnesse . and although this bee in part and imperfect in this life , attended with much frailtie and infirmitie of flesh , yet because , first , they are perfectly iustified euen in this life , secondly , haue begunne in a righteousnesse , which shall be perfected , thirdly , haue a will and endeuour , striuing to perfection , fourthly , are accepted of god as perfect for christs sake , in whom all their vnrighteousnesse and defects are couered : therefore they are called euery where righteous . so our prophet here calleth such , as according to his former doctrine haue made sure their discharge with god , and gotten euidence of remission of sinne , and reconciliation with god through iesus christ. secondly , this person is vpright in heart , that is , sound and sincere , without guile , verse . and this is , when the heart is set right towardes god in doing all duties of pietie and charitie towardes god or men ; truely ayming at the pleasing of god , and not at by-respects : this is straightnesse of heart , called truth in the inward parts , psal. . . thou louest truth in the inward parts . and although no man is indeed vpright without some crookednesse , and declining from the straight rule , yet because heere is , first , a drawing neere and endeuour to full perfection : secondly , a comparatiue rightnesse , in respect of the vnregenerate , whose course is wholly crooked : thirdly , the acceptance of a mercifull father : therefore they are called vpright : and vpright in heart , first , because there is the beginning of soundnesse : for the first worke , by which god distinguisheth betweene man , and man , is the purifying of the heart by faith , act. . . and the worke of conuersion is called the circumcision of the heart , which the lord promiseth , deut. . . secondly , because all outward shewes without this ground are vnsound and deceitfull , and whatsoeuer we doe , must haue this ground to make it acceptable , euen a sincere and honest heart . . pet. . . all obedience to the trueth , all loue to our brethren , must come from a pure heart . thirdly , because if the heart be vpright , it will from thence shine into all the actions : for a righteous man must be vpright also in his way , psal. . . now vprightnesse of heart is like a great wheele in a clocke , that sets all the other a mouing , or like a light in a lanthorne that shines through euery side of it . a wicked man may bee vpright in some one action , as abimelech pleaded for himselfe , gen. . . with an vnperfect heart haue i done this : but the generall vprightnesse of the whole life is peculiar to gods people , it must issue from the heart , where if there be a liuing fountaine , the streames will euer runne . secondly , the commandement , enioyning spirituall reioycing , hath diuers branches , as there are diuers words in the originall , which are to be distinguished . first , bee glad : the word shimen comes of shama● , which properly signifyeth inward and harty ioy , conceiued by the presence , or hope , at least opinion of some good or desirable thing , as psal. . . let them be confounded that reioyce at my hurt : now none of dauids subiects durst make show of this ioy in his hurt , onely it was conceiued in their hearts . secondly , reioyce : gila riseth of gil , which signifieth to expresse our ioy by some outward gesture , sometimes vsed for dauncing , as psal. . . the hilles skippe for gladnesse . thirdly , bee ioyful : harninu of ranan , vociferatus est prae laetitia . isa. . . the dumbe mans tongue shal sing : vetaron . so as vpright men are commaunded not onely to conceiue and conceale their inward ioy , but to expresse it in their actions , in their speeches , and euery way they can . and this commaundement runneth vp these three staires for sundry causes : first , to shew that there is great cause why the righteous should reioyce . secondly , that where sound ioy is within , it will not be hid , but made manifest . thirdly , to shew that christian ioy is not perfect at first , but riseth by degrees , first within conceiued , and then by little and little expressed , as the degrees in our text teach vs. so much of the commaundement . the thing commanded is ioy and gladnesse : ioy is the soules delight , or solace in the presence of some good thing , in deed or in hope . it is twofold : either naturall and worldly , when the good , of which it riseth , is so : or supernaturall and heauenly , about some spirituall good which is apprehended : this supernaturall ioy is twofold : first , the ioy of grace . secondly , the ioy of glory : the former is heere meant , which is the inheritance of the saints here , and a forerunner of that of glory hereafter . thirdly , the obiect or limitation of this ioy , in the lord : the matter of our ioy must be the lords goodnesse vnto vs , especially in keeping his promise faithfully , in pardoning our sinnes , and gracious receiuing of vs. for so not onely the context , but the word iehoua puts vs in minde , properly signifying god hauing being of himselfe , and giuing being not onely to all his creatures , but to all his promises also . and then wee reioyce in the lord , first , when our ioy is a fruit of the spirit of the lord , galat. . . therefore called the ioy of the holy , ghost . secondly , when it looketh to god and acknowledgeth him the true god , and in his sonne whom he hath sent , his god , reconciled , appeased , and well pleased , as rom. . . being iustifyed by faith , wee haue peace with god , and reioyce , &c. our prophet here cals the righteous to reioyce , vpon this ground . when a man reioyceth in gods fauour , forgiuing sinne , and in fellowship with god and iesus christ , then hee reioyceth in the lord. this dauid calleth the ioy of saluation , psa. . . thirdly , when it respecteth the speciall pledges of gods fauour , as the worke of regeneration , the happy change we finde in our selues , the shining and beautifull graces of gods holy spirit , with the daily increase of them : thus to reioyce in the lords image renewed , is to reioyce in the lord himselfe . fourthly , when our ioy is set vpon gods ordinances and word , in which the lord reuealeth himselfe , and communicateth himselfe more freely vnto vs , when in them we get a faster hold of god , and grow vp into further fellowship with him , especially when his gracious promises feede our hearts , and we reioyce in his trueth and faithfulnesse , making them good not onely to others , but also to our owne selues . fiftly , when we reioyce in the hope of eternall glory , both in soule & body , rom. . . hoping , and expecting , and reioycing , that we shall fully enioy him as he is , and drinke freely of that water of life , which wee haue already tasted . and thus to reioyce is no easie thing , and therefore he calls on vs , againe and againe , and the third time , to reioyce in the lord , as philip. . . reioyce in the lord , and againe i say , reioyce : for though it be easie to reioyce in a carnall manner , and most men lose themselues in such merriments , yet to reioce in the lord is not so easie ; the obiect , the matter , and manner , and end are hard to force on our selues , which is the reason of such earnest inforcing of the precept . so much of the meaning . the words being thus expounded , wee come to the doctrine of them , & first from the persons , righteous men and vpright in heart : these are the same persons that are spoken of in the fixt verse , the godly man shal pray vnto thee ; whence we may note , that , a godly man is an vpright man ; that is , of a simple and true-dealing and true meaning heart , with god and man ; hauing a minde ready to learne of the lord both what to doe and for what , and so , doing what hee doth for no other cause in the world , . king. . remember , o lord , that i haue walked before thee in trueth , and with a perfect heart . ier. . . lord , thou knowest mee , thou hast seene mee , and tried my heart towards thee . nathaniel , a godly man , was a true israelite in whome was no guile : so , all other good men are called vpright men in their generation . first , because gods image is renewed on them in part , a part of which is to bee simple and true , as he is most single and true . secondly , because they are daily conformed to christ , who was the vprightest of all creatures , in whose mouth was found no guile . thirdly , because they haue receiued the spirit of sanctification , who daily heales and impaires naturall crookednesse and hypocrisie ; and reneweth the minde , and the man to think and speake , and act things in truth and soundnesse . fourthly , they onely are true worshippers , that worship god in spirit and trueth , ioh. . . they are that good ground , which brings forth fruit out of honest hearts : a good man must be without hypocrisie , at least reigning hypocrisie . let him therefore looke to the vprightnesse of his heart , whosoeuer would haue an euidence of godlinesse . none but would be counted godly ; not any would be thought an atheist , or an hypocrite , or a neuter , therefore let men looke to the vprightnesse of their hearts . and it stands vs in hand so to doe : first , because such a heart is gods delight : whatsoeuer comes from vs , is hence accepted , because it comes from a pure heart , euen the mite of a godly man or woman , when as the wickeds sacrifice is reiected , and his talent accursed . secondly , because we can haue no other comfort in the workes wee doe ; in the world we finde our best duties traduced ; dauid dancing before the lord is mocked ; but hee was sure hee did it before the lord in the puritie of his heart , and that was his comfort , . sam. . , . besides , thirdly , it is not the quantity of our worke , which we can stand vpon , but onely the qualitie of it . peter could not iustifie the quantity of his loue , when christ asked him this question ; peter , louest thou me more then these ? onely he appeales to christ of the qualitie of it , lord , thou knowest that i loue thee : if wee can perswade our selues that wee doe a thing of a good heart , and according to the proportion of grace receiued , wee may cheare vp our selues , we shall bee accepted by the qualitie onely . how shall i know the vprightnesse of my heart ? by these notes or rules : first , that is right which is tried so to bee by a right line , and stands in correspondence vnto it : the right line is gods word , the precepts of the lord are right , psal. . . and then the heart is vpright , when it is made straight by the word , and is squared in all things by it . euery man boasts of the rightnesse and goodnesse of his heart , that cares but a little for gods word : but wee must be farre from standing in our own righteousnesse , which is as a filthy clowte , and take the square of gods word , and lay our hearts and affections vnto it , that they may be ruled by the line of god. secondly , a right line doth euer discouer that which is crooked ; a good signe of a right heart is to descrie and discouer , but not without true sorrow and griefe , the crookednesse and hypocrisie of it , and to labour to correct and reforme it . psal. . . let my heart be vpright in thy statutes , that i bee not ashamed : a right line shames a crooked ; crooked legges are ashamed to bee seene : when a man feares , and is ashamed of his hypocrisie and crookednesse , and euer tendeth to straightnesse , it is a good note of some rightnesse of heart . thirdly , consider the things which flow from the heart : if they be single and pure , warrantable and right , then a man may know his heart is vpright ; for such as the fruit is , such is the tree ; if thou feedest on forbidden fruit , thou art a bad tree , and thy heart farre from vprightnesse ; an vpright heart suffereth not rotten speeches in the mouth , idlenesse in the hand , iniustice in the life , drunkennesse in the braine , and disorder in the course . fourthly , consider the ends and aimes of our actions ; the vpright heart aimeth directly at gods glory in all things , but the crooked heart propoundeth euer some crooked end and sinister respect vnto good actions ; as many come to church , get knowledge , and professe religion for vaine glorie and vaine ends ; some thrust among godly persons , and into good companie , not because they are good or would be good , but because they would be thought so . fiftly , consider if thy heart be the same in priuate as it would be thought in publike . psal. . dauid will walke wisely in the perfect way , in the midst of his house : and the conuersation of the saints hath beene alwayes like it selfe . abraham walked in vprightnesse before god according to the commandement , gen. . . how did he reforme his house , teach his familie , instruct his seruants , and take god with him in prouiding a wife for isaac , and in all things ? gen. . . isaac was the same in the field as he was in the house , he went out into the field to pray , saith the text. daniel was the same after the dangerous law that he was before , he opened his windowes thrice a day as he was accustomed . so vpright was paul in his whole course , as he knew nothing by himselfe , . cor. . . a good heart sets god often in sight as well in the chamber as in the church ; dauid set the lord euer in his sight , and at his right hand . it is as seuere and zealous against his owne crookednesse as any other ; and will not swallow small sinnes no more then great , seeing gods pure eyes are set vpon and against both . vprightnesse is in euery thing alike , without and within ; it is not worse in substance then in shew , nay , it is better : it seekes to approue it selfe before god and al men , first to god , whose eye is more respected then if all the world looked on , and then to all men , but so as if none but god looked on them : it desireth to purge it selfe from all filthinesse of flesh and spirit , and to grow vp to full holinesse in the feare of god. that man , that findes these notes in him , may be a glad man , nay , he must be a glad man , according as it followes in the text , be glad yee righteous : ] from the connexion of the persons to this duetie we may note , that only the godly man can truely reioyce with sound and lasting ioy . isa. . . my seruants shall reioyce , and yee shall be ashamed ; my seruants shall sing for ioy of heart , and yee shall crie for sorrow of heart , and howle for vexation of spirit . the stranger shall not enter into his ioy , prou. . . and it is called the ioy of gods people . thus the scriptures euer limit this ioy to the faithfull : psal. . . let them that seeke the lord , reioyce : and prou. . . in the transgression of an euill man is his snare , but the righteous doth sing and reioyce . the reasons of this doctrine are these : first , because none else are commanded to ioy but the godly , none else haue warrant to reioyce : where doe we reade , that a wicked man is bid to ioy ? and indeed , what cause is there , that he should be so bid ? what troubles him ? his sinne troubles him not , it is his hearts delight ; not temptations , for he swallowes them all ; not his conscience , for it is asleepe ; not the world , for it is his darling ; not the deuill , for he is not cruell in his owne house ; not outward afflictions , for he will not endure any : al things are at peace with him , he mournes not , and therefore needes not be called to comfort : the promise is , blessed are they that mourne , and are troubled and persecuted for the name of christ ; for they shall be comforted . nay , he is called from ioy to howling , iam. . . he is alreadie glutted and drowned in worldly delights and carnall ioy , from which he is euerywhere called , yea , a woe is pronounced on him , luc. . . woe be to you that reioyce now : for yee shall mourne and weepe . secondly , onely the godly haue cause to reioyce : for , first , they only haue the presence and fruition of the chiefe good , which is god himselfe ; and are in couenant with god , by vertue whereof they are interessed in all the good things of heauen and earth ; as a wife in the goods of her husband . here is a great cause of ioy indeede ; a godly man hath gotten this cause of ioy , and therefore he may lawfully reioyce . secondly , they only know that their names are written in the booke of life , which is a truer cause of ioy by our sauiours testimonie , then if by the gift of miracles they were able to subdue the deuills , luc. . . reioyce not in this , but that your names are written in the booke of life . and then the godly know their names to be written in that booke , when they write their owne names in gods booke by becomming beleeuers ; for faith giues them priuiledge to be the sons of god , ioh. . . thirdly , they only haue escaped , and are set free from the infinite euills , and sorrowes of sinne , with which all other besides themselues are beset , and bound ouer to damnation : and therefore as israel , hauing escaped the sea , the mountaynes , and egyptians , and gotten out of egypt it selfe , sang and reioyced , exod. . . so haue all the israel of god , being set free from hell and sinne , and sinners , and the curse of sinne , iust cause of ioy and gladnesse , which all but they want . fourthly , only they haue the spirit of god , the author and preseruer of this ioy , which is therefore called the ioy of the holy ghost : only they are anointed with the oyle of gladnesse , and clothed with the garment of gladnesse ; and haue the spirit of comfort sent into their soules , who is the moouer of this ioy ; and not so much maketh our spirits reioyce , as himselfe reioyceth in vs ; as he is said , not to make vs make requests , but to make requests in vs , rom. . . fiftly , only they know , that christ is theirs with all his merits , and thus attayne the ioy of beleeuing . he that sold all to buy the field , went away with ioy that he had gotten the field : so he that knowes he hath gotten christ , and groweth vp in him as a member in the head , and liueth and moueth by him , will reioyce in his purchase of naked christ. how did simeon reioyce , when he had christ in his armes ? how much more will a sound christian , who carries him in his heart ? sixtly , only they sucke and draw their ioy out of the wells of sound consolation , isa. . . that is , out of the scriptures , which are written , that their ioy may be ful , . ioh. . . the priuiledge of gods testimonies , is , that they reioyce the heart , psal. . . these make knowne to vs , the things giuen vs of god , these contayne the glad tydings of saluation , and the precious promises of grace and glorie , which belong only to godlinesse : here be the deedes and conueyances of their eternall inheritance , only bequeathed to children ; these be the chariot of the spirit , who yeeldeth no argument of ioy and comfort but from the word , and all ioy elsewhere sought is carnall and presumptuous . seuenthly , only they enioy the sweet peace and ioy of a good conscience , excusing and acquitting them in the sight of god , which it selfe is a continuall feast ; and makes them glad and cheerefull , prou. . . this was the true cause of the heauenly ioy , which the apostles in their labours and persecutions enioyed , euen the testimonie of a good conscience , . cor. . . eighthly , only they haue the hope of glorie in soule and body , which is a fruit of iustification , rom. . . and a sound cause of ioy ; we reioyce , saith the apostle , vnder the hope of the glory of god , and hope maketh not ashamed . and not only this , but a grounded assurance also , that all things in earth , which may seeme to darken their hopes , shall be turned to the best , rom. . . all this may be a meanes to bring godly life in request , seeing it is the only ioyfull life , and none haue indeede any sound cause of reioycing , but the godly . and here we are to meete with two obiections , which terrifie men from godly life that lyes now a dayes like refuse wares , vnaskt for and vnregarded . first , that the world accounteth the slate of gods children most lumpish , heauie , and solitarie , yea , most vncomfortable ; it thinkes that no ioy , nor mirth , nor pleasure of their liues belongs vnto them , but if once a man beginne in truth to liue godly , he must bid a dieu to all mirth and gladnesse , and betake himselfe to a mopish heauinesse and sadnesse . but this is a grosse and foule deceit of the father of lyes , whereby he hath much aduantaged his kingdom , and by a supposed want of ioy , exceedingly puts godlinesse out of countenance . yet , first , true it is , that god helpeth and draweth christian ioy out of godly sorrow ; and no man can attaine this sound ioy , but hee that is soundly humbled at the sight of his sinnes ; and herein the world sticketh ; not seeing the powerfull worke of god , who out of this darknesse bringeth light ; who soweth light to the righteous , and out of this sorrowfull seed-time brings forth a white haruest of ioy . secondly , because now the heart being regenerate cannot carnally reioyce as before , nor in carnall things , hauing better obiects and causes of ioy , on which it feedeth , the stranger that cannot enter into this ioy , thinkes he hath no ioy at all , onely because worldly ioy is vnsauourie to him in comparison of spirituall . thirdly , the world and wicked men set themselues to vnsettle the peace of the godly , and doe often disquiet them , and will let them haue as little ioy as may bee . yet ; notwithstanding all this : first , the godly , euen when they doe not reioyce , haue iust cause to reioyce ; else our sauiour would not haue pronounced the mourners blessed , euen for the present : blessed are they that mourne ; nor haue said to the disciples , in the world ye shall haue affliction , but in mee yee shall haue peace , ioh. . . secondly , if they sorrow , they shall out-grow their sorrow , and their sorrow shall bee turned into ioy , as christ promised the apostles , ioh. . . the redeemed of the lord shall returne , and come to sion with praise , and euerlasting ioy shall be vpon their head , they shall obtaine ioy and gladnesse , and sorrow and mourning shall flye away , isa. . . so isa. . . christ hath appointed vnto them that mourne in sion , beauty for ashes , the oyle of ioy for mourning , and the garment of praise for the spirit of heauinesse . thirdly , our text teacheth , that god would not haue the hearts of his children at any time so possessed with sorrow , no , not for the most iust causes , but that they must support themselues , and rise out of it with heauenly and spirituall ioy , to which end serue all these commandements so thicke ( as we say ) and threefold , which were all idle and to no purpose , if their liues were still to be led in a lumpish and sowre manner . here therefore i would aduise such as feare god , to looke to two things : first , to prepare their hearts by fulnesse of godly sorrow to be filled with ioy ; seeing it riseth out of serious sorrow for sinne , and out of a broken heart : we tune our harpes and musicall instruments to sweete musicke , by wresting the strings : neither must we ( as we are too ready to ) conceiue these two as enemies destroying , but rather as constitutiue and conseruing causes one of another . then , secondly , let gods people bee aduised to looke into their priuiledges , which are such as may well , not onely affect , but rauish them with ioy ; and consider of their happie estate and translation into the fellowship of god and his saints : and that for these causes ; first , that they may yeelde obedience to gods commandement , both here and elsewhere : secondly , manifest the presence of the spirite in their hearts , who brings with him peace and ioy , and settles the kingdom of the euerliuing god in the heart , which consisteth in these : thirdly , that they may not onely take away this scandall , which satan and the wicked make aduantage of , but also encourage others to get part in the same grace , which keepes them in a cheareful and constant course of wel-doing ; when they see that no trouble nor affliction can interrupt their ioy : fourthly , without true ioy wee can neuer praise god heartily , or serue him chearefully ; for no ioy in god , none in his ordinances , none in our dueties of either of our callings ; but we must needes be lumpish , and heauie , and soone weary of our prayers , and hearing the word , and the speciall actions of our calling ; wherein if we had delight , we would not easily be pulled from them , but count much time imployed therein , as iaakob did an hard prentiship of many yeeres , but a few dayes , because of his affection of loue and reioycing in his rahel . another obiection , which terrifies many from godly life , is , that the godly are so beset and compassed with troubles , sometimes inward and sometimes outward , in themselues and theirs , in their goods , names , and persons , as they cannot see what ioy they can haue in their liues . no maruell if the world can see no cause of ioy in the godly estate , especially when the sunne and heate of persecution tanneth and discoloureth them , seeing the godly themselues are often out of loue with their owne condition . for , first , they haue a true sense of sinne , and rather then they should not haue it , god himselfe will hide his face from them , and they are troubled . psal. . ● . so dauid in the . psalme had by his grieuous sinnes lost the ioy of his saluation , which hee desires the lord to restore vnto him once againe . secondly , the church sometimes forfeits in a manner christs presence , and by vnkinde answeres makes him goe away in displeasure , and then her beauty and ioy is faded ; and seemes blasted , as plants are in the absence of the sunne or farre distance of it . thirdly , sometimes presence of naturall corruption , and strength of rebellion in the heart carryes a godly man as a slaue to execute the lusts of the flesh , whereby the spirit is grieued , and quenched , and seemes quite gone ; and this is a great cause of sorrow and heauinesse of heart ; as we may see in paul , crying out , o miserable man that i am ! &c. but in all this there wantes not some cause of ioy : first , seeing christ goes not away , but he leaues some pledge of his comming againe ; he puts his hand by the hole of the doore , that the heart of the church may bee affectioned towards him , cant. . . and this is that , which makes her in his absence sicke of loue ; which argues some delight in him while he is farre off ; and this delight and desire after him giues her no rest till she find him againe , and then shee layes better hold , and makes more of him then euer before . neither doth dauid so lose all ioy by his sinne , but that hee still desires and longs after it : which argues the spirit not to bee quite gone ; who onely worketh such vnspeakeable groanes after himselfe in the hearts of such as he hath once taken for his mansion . secondly , the ioy of the godly is often ouercast with the mist of affliction , and this dazles their owne eyes , that sometimes their ioy is hid from themselues , and much more from others : but as it is in the heauens when a cloud hinders the sunne-beames ; or the interposition of the earth makes an eclipse for a time , but afterward the sunne shal breake out and shine gloriously : so is it heere : first , the promise is , yee shall weepe for a time , but your sorrow shall bee turned into ioy , and your hearts shall reioyce , ioh . . secondly , afflictions from the world for well-doing cast not ioy out of a godly heart , but feede it iam. . . my brethren , count it all ioy when yee fall into diuers afflictions : and . pet. . . wherein yee greatly reioyce , though now for a season ( if neede bee ) yee are in beauinesse . the apostles therefore reioyced , when they were whipt and set in the stockes and vsed like rogues for christs sake : and the saints reioyced in tribulation and suffered with ioy the spoyling of their goods , hebr. . thirdly , those afflictions were comfortlesse and iustly to be sorrowed for , which could separate vs from god , and from christ the onely fountaine of our true ioy , but all afflictions helpe the godly neerer vnto god and christ , working repentance , feare , shame , and remorse for sinne , and reconciliation , and so helpe our ioy . thirdly , the godly haue oftentimes lesse comfort of their life then needes , because they mistake their estate , two wayes especially : first , when they are not able to distinguish between nullytie and imperfection of grace : oh they finde no faith in their hearts , no feare , no brokennesse of heart , when they ( i will not say , belye the spirit , but ) vnthankefully deny his worke in themselues : i grant heere is imperfection of these graces , but , that they are quite shaken out where euer they were in trueth , is not to be graunted . secondly , when they will measure their estate by sense , and not by faith , whereas faith stands not by sense and feeling , but is a secret force beyond these . a man in a swoone or in a sleepe feeles not his life , and yet is a liuing man , and a sounder man if the qualme or sleepe bee ouer : it is one thing to haue grace , another to feele grace ; one thing the life of faith , another the life of sense . fourthly , the godly are often too hastie , and loth to stay their time of preparing to their glory ; this troubles them much that god delayes them so long , they feare he hath vtterly forgotten them : but hee that beleeues makes not haste : and , marke the iust man , his end is peace ; not alwayes his beginning : if god delay long , yet he will come at last ; let thy faith grow in strength , and thy ioy shall be abundant ; thou shalt not feare but that ( as in sampsons parable ) out of the eater shall meat come , and out of strong afflictions sweetnesse . by all which we may see the blindnesse of the world , that can see nothing at all in the godly life worth the taking vp , and who to auoyd the troubles of godly men , refuse to partake in their ioyes , which are so sure and sweete as that no affliction or sorrowes can befall them , in which they may not reioyce , if it be not by their owne default . but let the godly themselues reioyce in their portion , that god hath seuered them from the base brats and ismaels of the world , whom hee sends away with some gifts , but hath bestowed the peculiar liueli-hood of his owne isaacs vpon them : let them bee glad in the euils they haue escaped , in the good procured them , within and without them , here and hereafter , the least dramme of which hath more true cause of ioy in it , then if they were heires of the world. secondly , see hence the vnhappy estate of vnrighteous men , seeing they are without all found ioy , or cause of it : for , first , what ioy can he haue , that is , a dead man , dead in sinne , without the life of god , without christ the fountaine of life and ioy ? surely , a dead man that lyes rotting in his graue , hath as much cause of ioy in that estate , as he that is dead in sinne hath in his . secondly , what ioy can hee haue in god , whose conscience continually vexeth and accuseth him ; in whom the spirit of feare and bondage ruleth ; which keepes and barres out peace with god ; and much more the ioyes of the holy ghost ? a sound of feare is euer in his eares , iob. . . true it is , a wicked man may labour to forget the troubles that haunt him , or to brawne his heart , not to feele them , and set himselfe on some merrie pinne : to face out the matter , as if hee were at good ease ; when all this is eyther a senselesse estate , more void of comfort then of feeling ; or a laughter in the face , when the heart is heauie ; or the laughter of fooles , ( as salomon sayth ) whose propertie is to laugh most , when they haue least cause . thirdly , what true ioy , or cause of ioy can he haue , on whom the sentence of condemnation is passed , the execution of which sentence hee may daily expect ? surely , the greatest monarch aliue , if hee were in chaines vnder his greatest enemie , and condemned to dye , could take no ioy of his wealth , greatnesse , or of any earthly delight : but wicked men are in the chaines of the deuill , and abide vnder the sentence of death , euer readie to feed vpon them . baltazer indeede was merrie , and in his reuels with his princes : but what cause had hee , when the hand-writing appeared on the wall ? so amnon was merry in his brother absoloms house , but what cause had hee , seeing men were appointed presently to kill him ? let a wicked man be as merry as hee will , sure it is , his estate giues him no leaue . fourthly , what can minister true ioy to him , that hath no part in any of gods ordinances , which begin and perfect the ioy of gods people ? first , for the word of god , hee refuseth the ioyfull tydings of his saluation ; the doctrine of free remission of sinnes , which onely bringeth lasting ioy , he hath no part in , nor in that redemption purchased by christ , and published in the gospell : thus the word is a bill of inditement to him . secondly , the sacraments seale nothing to him , but are as seales set to blankes : for , hauing no part in the couenant , hee hath nothing by the seales ; onely hee makes himselfe guilty of the bodie and bloud of christ , as iudas did , and for want of faith eates and drinkes his owne damnation . thirdly , prayer from him is not onely not heard , but euen abominable : besides , hee hath no helpe of christs intercession ( for he prayes not for the world : ) nor of the prayers of gods people , because he is not of that communion . fourthly , the duties of his calling are sinne to him , to the impure all things are impure , euen his best actions exclude him out of heauen , neyther can a man haue any ioy of his actions , till he can reioyce that his person is a member of christ. fiftly , the creatures of god hee can no more truely reioyce in , then a thiefe can of a true mans purse : neyther can that be true ioy in the creature , that riseth from the creature , resteth in the creature , and goeth no higher then the creature ; but such is the wicked mans ioy . sixtly , lesse ioy can hee haue in his sufferings or sorrowes , because , their nature being not altered , they are no tokens of loue , nor tend to their good ( as in the godly : ) but are punishments in part and in hand , and flashes of gods euerlasting wrath , and beginnings of hell. in the lord. ] from this limitation , which is the third part of the verse , we may learne this instruction , namely , that all the reioycing of godly men ought to bee in the lord , that is , spirituall and christian , a ioy worthy the lord. and then it is spirituall and christian , when it hath two conditions : first , when it is in the lord , as the authour and fountaine of all the good wee can enioy , or ioy in , yea the matter of our ioy . secondly , when it is in the lord , that is , according to the will of the lord , and not against it : so the phrase is vsed , . cor. . . let her marry , onely in the lord , that is , according to gods word and direction , and not against it . first , god must be the authour and matter of our ioy , as dauid made the lord his song all the day long : for , first , how great reason haue wee to make him the matter of our ioy , of whom wee are all that wee are , both in our first and second creation ? he is the potter and we are the clay : nay , we are his new creation and workemanship , regenerated , iustified , sanctified , and saued : are become his by a new couenant in which hee accepts vs as children , reconciled by the death of his sonne , in whom wee may reioyce as in a mercifull father : yea as a wife married to a most louing husband , by vertue whereof she hath interest into his person and whole estate . of this the apostle speaketh , rom. . . wee reioyce in god through our lord iesus christ , by whom we haue receiued the atonement . secondly , this ioy is most perfect , which riseth of the presence of that which is most perfect ; and the greater the good enioyed is , the greater is the ioy : and therefore in heauen it shall be most perfect and glorious , because wee shall perfectly enioy god , and see him as hee is , in whose face is fulnesse of ioy . thirdly , to make god the matter of our ioy , is to perpetuate our ioy , and make choise of that which shall neuer faile vs : for as god himselfe is euerlasting , so shall the ioy of his people bee like a streame , which continually runs & knoweth not the yeere of drought : yea it shall hold out in dangers , troubles , and persecution , romans . . as the martyrs reioyced in the verie flames . what ? may wee not ioy in outward things , as meat , drinke , wife , children , wealth , honour ? &c. yes , but neuer out of god , or without reference vnto him , neyther in outward nor inward things : we hold all in capite , and must bee homagers of all vnto him ; hee must haue the glorie of all , as ier. . . . let not the rich man reioyce in his riches , nor the wise man in his wisedome , &c. but herein let him glorie , that he knoweth mee to be mercifull and righteous : this must be the chiefe pleasure , honour , riches , and wisedome of a christian , to know god reconciled , and to hold all in this tenure . we may also reioyce in the meanes of saluation , but , if wee reioyce not onely in gods fauour , but desire to bring something of our owne towards it , as the ignorant or wilfull papists doe , this is not to reioyce in the lord , but in our selues . we must reioyce in our prayers , but onely because god is a god hearing prayer , in our hearing , reading , and receiuing of the word with ioy , but in this respect to god , that hee teacheth and speaketh to the soule : in the duties of our callings , but because we are in gods worke : in the duties of loue , but because we lend to the lord , and feed and cloath christ : in all the comforts of life , in the wife of our youth , in gracious children , in prosperitie , &c. but because and so farre as these are pledges and fruits of gods fauour in christ. yea more , we must reioyce in aduersitie and tribulation , because it is that estate , which god sees best for vs : yea in death it selfe , but as it is a going to god , to enioy him more immediately then wee can in this present world. thus enioy all things in god , and god in all things , and ioy as much as thou canst : for all this while wee reioyce in god performing his holy promises vnto vs. secondly , wee must reioyce in the lòrd , that is , according to the will of the lord : now god's will measures and limits our ioy , first , in respect of the matter , secondly , of the manner , thirdly , of the measure : for the matter , it restraineth our ioy from all vnlawfull things : for the manner , our ioy in lawfull things must not be vnlawfull : for the measure , the best things must haue the best measure of our ioy . for the first : it suffreth not men to reioice in sinne or such things as chase god and his spirit away ; as in swearing , excessiue drinking , vncleane and filthy speeches , cursed and blasphemous language , in wantonnesse and whoring ; this is the deuils mirth and musicke , a mirth and laughter which is madnesse , like the laughter of a thiefe vpon the ladder ready to be turned off . the like may bee said of such as reioyce in railing , reuenging , quarrelling , disgracing and reproching of gods children : can such men reioyce in the lord ? nay , there is none of all this cursed crue , or the former rabble , that can be glad , but when god is furthest off , or forgotten and set out of sight : for let a man now put them in minde of god , and the true causes of ioy in him , by any sauoury word , they presently with the deuils in the gospel thinke , and perhaps crie out , they are tormented before their time . for the second ; gods will permitteth not men to reioyce in the most lawfull things vnlawfully , whether necessary or indifferent . first , indifferent things are meate , drinke , recreation , wealth , prosperitie ; in all which , and the like , if god be not still kept in sight , the ioy in them is vnlawfull . and if god be in the eye , then first , hee will be inuocated to blesse all the comforts , euen the least : secondly , men would know measure and moderation ; that is , they durst not sit at the wine , nor be brought vnder the power of the creature ; durst not be louers of pleasure more thē of god , durst not spend out so much precious time in pastime , and so little in priuate exercises of pietie : no man hires a seruant to doe nothing but play all the weeke and yeere : and thirdly , if god be in the eye , in the end of all the ioy in the creatures he would be acknowledged to be he that giues power to get and vse substance ; hee should haue the praise of his mercie returned him , as dauid did , psal. . . it is thou that feedest me , spreadest my table , fillest my cup , and anointest mine head . the most ioy in the world is in those things wherein men are most excessiue , because they diuorce the ioy in the creature from that in the creator : and a generall error poysoneth the common reioycings of men , who thinke they cannot bee merrie and serue god too . but of all such mirth as is seuered from gods feare , our sauiour saith , woe be to you that now laugh , that is , carnally , excessiuely , without god or his word : remember the apostles canon , reioyce with trembling . secondly , things lawfull , and necessary , must not take vp our hearts so , but that we reserue the chiefe roume for god , and ioy in him : as for example , many reioyce in their callings and diligent exercise of them ( which is good and commendable : ) but herein they faile , that they bury themselues in earthly businesse , and forget their generall calling of christianity , gods kingdome , word , workes , and sabbath ; whereas , were the ioy in the calling sound , it would be herein , that suppose thy calling were neuer so base , yet thou art in gods worke , and in thy way , yea , in a course , which must bee so farre from hindring thee in pietie , as wherein thou mightest ( as thou oughtest ) hold god alwaies in thy sight . for the third , namely , the measure of our ioy , gods word and will is , that our chiefe ioy bee on the chiefe good ; and as things in the degree of their goodnesse approach vnto , or decline from that , so must our ioy be to them in greater or smaller measure : and here , first , god must be our glory and our ioy all the day long , that the blessed father is our father , the beloued sonne of god our sauiour , and the holy spirit our sanctifier and comforter . secondly , next to god , we must reioyce in his image for his sake ; and first , because christ is the expresse image of his father , wee must reioyce in him aboue all men and angels , euen as the chiefe of , but especially that we conceiue him in our hearts , as the blessed virgin did in her wombe , for which shee is bidden reioyce : secondly , his word carries his image , in trueth , holinesse , light , eternitie ; we must therefore with dauid reioyce in the word , because there god and christ , and the blessed spirit meete vs with light and abundant comfort . the wise men seeing the starre , that led them to christ , reioyced with exceeding great ioy : the word is to vs this starre , which leades vs to christ , first , in the manger and on the crosse in his humiliation , and then to his crowne and throne in his aduancement and exaltation : thirdly , the saints of god carrie his image , and therefore all our delight must be in them that excel in vertue , psa. . . and psa. . , . dauid considering the church as the collection of the saints , wisheth his hand to forget his cunning , and his tongue to cleaue to the roofe of his mouth , if hee preferre not ierusalem to his chiefe ioy . thirdly , next to gods image , wee must reioyce in such things , as by which god is most glorified ; as first , when the church inioyes prosperitie , when the kingdome of god is magnified , his scepter lifted vp , and set vp in the hearts of men , psal. . first , i reioiced ( saith dauid ) when they said vnto me , let vs goe vp to the house of god. we reade of iethro , that seeing all that god had done for israel , he reioiced much , and so must wee when the gospel hath free passage , the ministerie established and entertained , and the ruines of the church are repaired , more then when we growe rich and wealthie in the world : therefore christ teacheth vs first to pray , thy kingdome come . secondly , when men are conuerted from their wicked wayes , when the lost sheep , the lost groat is found . if the angels in heauen reioice when a sinner repenteth ; much more must we , who are in more entire fellowship one with another , then the angels are with vs. so the parable teacheth , luc. . . it was meete we should be glad and make merrie ; for thy brother was dead , but is aliue , was lost , but is found . how did paul reioice , and wish philemon to reioice with him , when his runnagate seruant onesimus was conuerted ? thirdly , when our selues or others increase and grow in grace : the apostles in all their epistles , breake out into exceeding ioy and thankesgiuing , for graces bestowed vpon beleeuers , that their faith was published abroad , their loue abounded , &c. . thes. . , . and the apostle iohn reioiced greatly to see the elect ladies children walking in the trueth , . ioh. . if a man thus bestow his ioy for matter , manner , and measure , hee shall finde little roume left for carnall and vaine ioyes , which are not more short in holding , then bitter in forgoing them . all this admonisheth vs to rectifie our ioy , and thus to order it , by which onely wee put difference betweene our selues and the brute beasts , who reioyce in fulfilling their appetite , but can reioyce in nothing higher then themselues . accursed is all that ioy in the creature , which is not begun , continued , and ended in the lord and for the lord. diues enioyed wealth and pleasure , went in purple , and fared deliciously euery day , but he is now in hell , and his tongue that called for nothing but pleasure , calleth now for a drop of cold water , but cannot haue it . by what markes may i try my ioy , whether it be spirituall and in the lord , or no ? know it by these rules : first , thy person must bee in christ , thou must bee a beleeuer ; if thy name bee written in heauen , thy ioy is godly ioy : no part in christ , no part in this ioy . secondly , thou gettest and holdest it by the right hand of faith , and therefore it is called the ioy of faith , phil. . . christ for the confirming of his disciples ioy , commaunded them to beleeue in him , ioh. . . and . pet. . . after yee beleeued , ye reioyced with ioy vnspeakable and glorious : more faith , more ioy ; no faith , no ioy , small faith or desire to beleeue , small ioy . thirdly , diligent study in gods word : for faith finds not ioy euery where , but onely in the word . iohn . these things haue i said , that my ioy may abide in you . the two disciples going to emmaus , and christ conferring with them , said afterward one to another , did not our hearts burne within vs , while he talked with vs ? heere then is a plaine difference betweene gods word and the writings of men : all the words of philosophers are legall , and knew no euangelicall ioy ; for , which of them euer taught concerning remission of sinne or saluation by christ ? therefore accursed are such blasphemous hell-hounds as hold the word of god as a policy , and say there are as good sentences in poets and philosophers as in it . fourthly , examine what thy conuersation is , righteous and vpright men must reioyce : for sinne grieues the spirit and extinguisheth ioy , but piety and care of good conscience not onely cheareth him , but also is a sweet feast within , and that continuall . fistly , and lastly , examine thy proceeding in mortification : for as it is . cor. . . by our reioycing which i haue in christ iesus , i die daily : the ioy of faith makes a man labour and long to bee disburdened of sinne the cause of sorrow , and willing to goe to god , at whose right hand is fulnesse of ioy for euermore . thus haue wee by gods grace finished this worthy psalme , which begun with sorrow , but ends in solace ; we went foorth mourning , carrying out our seede , but now we bring in our sheaues with reioycing ; wee haue sowed in teares , now wee reape in ioy . for which blessed fruit , the forerunner of our full haruest of ioyes , at gods right hand for euermore , and for all other comforts accompanying the same ; to god the father and fountaine ; and to iesus christ the meriter and restorer ; and to the holy spirit of consolation , the immediat applyer , and sealer of it to the hearts of the elect : be all praise and honour , in all churches for euer and euer . amen . finis . the alphabeticall table of the chiefe things contained in this booke . a all accusers of gods child put together cannot obiect halfe so much against him , as he can against himselfe . absolute sufficiencie of eternall life , set forth in seuen particulars . afflictions serue to shake the godly out of securitie . afflictions , how said to be good . afflictions are no temporall punishments , nor satisfactions for sin , three reasons . afflictions are all gods hand ordeining .   inflicting .     ordering .   sundry considerations why the godly must not be discouraged by afflictions . afflictions , in themselues long , are short and momentany in fiue respects . afflictions concurring in a person rightly disposed to prayer . angels not to be inuocated for sundry reasons . arke many wayes gaue testimonie of gods speciall presence . assurance of deliuerance from trouble , is from assurance of remission of sinne , foure reasons . b the meanest beleeuer is an happie man. benefit of syncerity in three heads . benefits of open confession of sinne to man , foure . benefits of right vsing the scriptures , three . benefit of experience in diuine things . benefits of calling other forward in grace , foure . bridles in gods hand to hamper vntractable sinners , three sorts . brother must bee helped from vnder his burden , and how . a brutish property , not to learne by gods word for three reasons . c cases of open confession , three . cases of publike confession to men , two . christ tooke not away the lingring , but the malignitie of crosses . choice of matter for consideration in fiue heads . chearfulnesse must bee doubled towards the end of our way , for three reasons . euery christian must benefit the whole church by his experience , . reas . church and members euer preserued in trouble , yea , from trouble . colours set vpon sinnes to hide them , three sorts . compassion towards the sicke consciences . comforts and directions to such as haue long sought , & neuer found that they sought for , in sixe grounds . comforts against sence of weakenesse after many experiences of god. comforts for godly men in trials , three grounds . comforts and directions for such as haue long repented , & yet find no assurance of remission of sin . conditions in seeking god , fiue . & all sound confession must be made vnto god , for foure reasons . sound confession reacheth to all sinne . slubberd confession of sinne . confession of sinne priuate of man to man , in two cases . confession must bee syncere , because to god. a true confessor must bee his owne vtter enemie , for foure reasons . vnsound confessiō described , by foure properties . sound consideration brings sound resolution , three reasons . benefits of consideration . how to consider of a mans latter end , foure directions . true conuersion worketh against all sinne alike , . reas . continuance in trouble letteth the godly see the greatnes of their sin . euery man must get a couer for his sinne . many sorts of men couer themselues with fig-leaues . couers of sinne too short and thinne . d danger of hiding and lessening sinne , in foure things . danger of sinne in sixe things . delayes of god whet vp godly desires . delays of god to bee distinguished from denials . directions and comforts in gods delays , six . sundry wayes of gods deliuering his his seruants . difference betweene the deliuerances of the godly and of the wicked , in three things . difference betweene trouble of conscience , and melancholy in foure things . difference betweene gods heauie hand on the godly , and on the wicked in foure things . difference betweene christian confession , and popish auricular , in foure things . difference betweene the prayers of the godly , and wishes of the wicked , in . things . difference betweene the godly and wicked , in their seeking of god , in fiue things . difference betweene the hiding place of the godly , & of other creatures , in two things . difference betweene gods smiting his children and his enemies , in . things . . measure .   . intention .     . issue .   difference betweene the godly and wicked mans misery in . things . . directions to help vs in the considering of our selues , three . directions how to goe in the wayes of god , six . e enemies to thankefulnes , . examples of gods iudgements no sabbath-breakers . experience is the best teacher , foure reasons . experience of gods word necessary in euery mans owne person . three things concurre to make vp experience . exhortations in scripture to things aboue our present power , for foure reasons . the godlies extremitie is gods opportunity . f face of god , what . many failings in our best performance of duties of thankefulnes . to become fearelesse in troubles , three rules . finding of god , what , when , and how . god will not be alwayes found of godly seekers , two cautions . why the godly alwayes find not god when they seeke him , sixe reasons . godly fayle in finding , when they faile in the conditions of seeking . gods glory findeth out many wayes when he is found of his children . foure especiall seasons when god wil be found . folly of many , who in danger runne from their hiding-place . forgiuenesse of sins , two wayes . fruits of remission of sinnes , three . g christ our garment , vse of it , meanes to put it on . gods child may hold some parts of godlinesse for a time , and yet not see , nor confesse his sinnes . a godly man must become his owne greatest aduersary . god is sought in his presence , not in his essence . godly finde a want of god in seeking him , fiue wayes . godly sometimes left to wickeds crueltie for sundry reasons . godly not exempted from trouble , but preserued in trouble , foure reasons . godly course called a way , for foure reasons , and gods way , three reasons . godlinesse is a going in gods way , three reasons . god bridleth intractable sinners , three reasons . god must bee yeelded to , gently calling , foure reasons . god bestowes outward gifts on wicked men , foure reasons . godly neuer more compassed with mercy , then when compassed most with misery , three reasons . godly alwayes finde some mercy aboue the present iudgement , foure reasons . god teacheth foure things by his seruants sufferings . godly man is an vpright man , foure reasons . godly onely can soundly reioyce , two reason ; godly often out of loue with their owne conditions . godly in sorrow want no cause of ioy , foure reasons . godly haue often lesse ioy in their estate , then they neede , two reasons . god onely can forgiue sinne , foure reasons . godly must see the vilenesse of sinne , three reasons . euery godly man prayeth to the true god onely , fine reasons . godly why sometimes seeke god , and finde not , sixe reasons . grace restraining , distinguished from renewing grace , by sundry notes brought to foure heads . grace , if sound , is neuer quite shaken out of the heart . grace is giuen often before the feeling of it . grace onely prayeth for grace , sixe reasons . grace if true , is communicable , three reasons . grace compared to fire , water , a sweet smell , leauen , light , and why . greatnesse of the deceit of heart in sundrie things . grounds to bee knowne to raise vp experience . guile of heart in respect of god , three instances . guile of spirit in respect of sinne before it be committed , in foure instances . guile of spirit after sinne committed , in three particulars . guile of spirit in respect of grace , sixe instances . guile of spirit in respect of the worke of the word and spirit . h hand of god how many wayes taken . hand of god must release from trouble . god layes an heauie hand often on his owne deare children , seuen reasons . gods heauie hand no certaine signe of hatred , foure reasons . heauy hand of god lyeth long on many of his deare ones , six reasons . happinesse must bee placed in gods mercy , pardoning sinne , for sundrie reasons . deceitfull heart can counterfeit any grace . a wicked heart will deceiue it selfe what way soeuer god deale with it . how a deceitfull heart carrieth it selfe to sinne , both before the committing of it , and after . godly heart vtterly shames it selfe , that god may be glorified . hatred of sinne distinguished from rash anger against it , by sundrie notes . health a speciall blessing of god , why . the way to bee heard in prayer , is to be godly . heart must bee plowed , before gods seed can thriue in it . hiding place of godly , is god himselfe , two wayes . beasts hide themselues in earth , but the christian in heauen . to make god our hiding-place , three practices . not hinderers of grace in others onely , but not helpers of the grace of others , condemned . house of god manifold . i idolatry of the romish church as base as heathenish , iesuitisme , the rebels catechisme . imitation of the saints how farre . incredible instances of romish crueltie . inuocate the true god onely in trouble , three reasons . sound ioy hath eight causes all proper to the godly . ioy of godly men shall breake out at length , as the sunne from vnder a cloud , three reasons . our chiefe ioy must bee in the chiefe good . christian ioy and sorrow , may , and must stand together , foure reasons . iudging ones selfe , the manner and parts . the greatest iudgement can not doe the godly the leastharme , foure reasons . l no learning to davids learning . light of god by which himselfe will be found , twofold . loue to gods children knowne to bee sincere , by fiue markes . m markes to know whether euer a man had the spirit of god , or no. markes of gods way , fiue . markes of spirituall ioy , fiue . markes of that sence of misery , that shall finde mercy , sixe . meanes to be disburdened of sinne . of sanctification . to get sinne couered , foure . to keepe the heart in good order , eight . of the spirits preuailing against flesh , foure . of sound hatred of our owne sinnes , foure . to be heard in prayer . to helpe forward thankefulnesse , three . meanes to recall gods mercies into memory , two . to helpe vs in singing to god , foure . to know our selues in gods way , foure . to get vnderstanding , foure . of assurance of remission of sinnes , fiue . to helpe memory of good things , foure . mercy of god twofold . mercy manifested to any one , must bee of vse to euery one , reasons foure . mercy which must attend prayer , stands in three things . nothing is mercy , but what proceeds from mercy . mercies of god how to be prized , fiue rules . mercies of god towards the godly , enlarged in three seuerall kindes . mercies spirituall in this life , reduced to sixe heads . mercies meeting the saints in the life to come , distinguished into one priuatiue , two positiues . mercies positiue in the life to come , reduced to three heads . ministry that setteth mens sinnes plainely before them , to be reuerenced . minister must haue a flame in his owne heart , that must kindle another . a good minister must be a good man. minister must be a leader as well as an instructer , foure reasons . misery of a wicked man , who cannot pray in foure things . motiues not to runne in further debt with god , foure . to sincerity , seuen . to diligent custodie of the heart , foure . to get a sence of our spirituall mysery , foure . to consider of our wayes and estates , fiue . to mercifulnesse , fiue . to seeke the lord , foure . to get experience of god , three . to thankefulnesse , fiue . to call one another forward in grace , three . to get vnderstanding , foure . to lay aside obstinacy in sinne , fiue . musicke in gods seruice , and the rules . n naturall men to be pitied . naturall men obstinat against god and his word . naturall man vnderstandeth nothing of god and his word , without a teacher , three reasons . notes of a sincere heart , foure . of godly sorrow , fiue . notes or attendants of sound confession , nine . notes of a man discharged of his sinnes . notes to know when a man maketh god his hiding-place , foure . notes of a man gotten out of obstinacy , fiue . nothing shall preuaile against godly men to their hurt . o obiections for humane merites answered , fiue . obiections to prooue that one wicked man cannot conuert another , answered . obiections why men should not be so precise answ . obiections for praying to angels . obiections for inuocating saints departed . obiections against certaintie of saluation , answ . obiections of the troubled heart not finding god so comfortably as it desireth , resolued . obiections terrifying from godly life answered . obseruations to helpe forward experience . obstinacie ariseth out of fiue causes . in the old testament , the sword and word might better concurre in one person , then in the new . no ordinances of god bring any true ioy to wicked men , proued by sixe instances . p patience sundry wayes vrged , from consideration of gods hand . and from the shortnesse of time . pardon of sinne maketh an happie man , foure reasons . pardon of sinne must be certainly beleeued . pardon belongs onely to penitent confessors , sixe reasons . pastour must haue his eye on his flocke , foure reasons . patternes of mercie to bee im'tated . people must indure speciall application of the word . people must diligently attend to things taught , three reasons . plague of wicked men not to bee heard in prayer , foure reas . popish positions , trumpets to rebellion and treason . practices contrary to sound confession of sinne . prayer is a seeking of god. presence of god both of power and grace euer with his children . gods preseruation is mediat , or immediat . priuiledges of such as whose sinnes are remitted . promises of deliuerance true , when godly seeme most left in their enemies hands , foure wayes . gods promise limiteth the measure , and his prouidence limiteth the time of his childrens trouble . properties of true trust in god , foure all vse of psalmes must edifie . q quest. vvhy men feele not the heauy burden of sinne , foure reas . how sinne can be couered , seeing god cannot but see it . how good men may comfort themselues , discouering the deceit of their owne hearts . why wicked men feele not so great a burden of sinne vnpardoned , as the godly of pardoned sinnes . how the body commeth to bee troubled by the minde , two reas . why all the godly are not alike terrified by sinne , three reasons . how a man may know his sorrow to be godly . how christian ioy and sorrow may stand together . how afflictions euill in themselues , can be the hand of god , fiue wayes . how they be the hand of god when the deuils hand , or wicked mens be in them . how a man in crosses may looke at second causes . why the lord layeth so heauy things on his children , seuen reas . how long and tedious afflictions are short and momentany , in fiue respects . how a man by confession can make his sinnes knowne to god , who knowes them before . why we must confesse to god that which god knoweth already , three reasons . how confession can be sound before sinne be pardoned , seeing nothing is acceptable before pardon of sin . how can faith be a full perswasion , when it is not perfect , answered in sixe conclusions . whether god cannot pardon sinne without the condition of repentance , and godly sorrow . how remission of sinnes is free , seeing we cannot haue it without condition of faith , repentance , confession , &c , whether christ died for all , and euery particular man. whether an vnregenerate man may saue and conuert a soule . how can a man pray , and obtaine the holy ghost , who hath him alreadie . whether a wicked man may pray , seeing if he doe , it is sinne ; if hee doe not , it is no lesse . how god heareth , or rather heareth not wicked men . whether romane religion be not of god , being so prospered , so strong , so embraced , and defended by the great kings of the earth . why the kingdom of antichrist hath taken so deepe roots , in the world , or somany ages , foure reas . why none are more troubled then godly men . how the church is euer preserued in trouble , and from it . how we can seeke or finde god , who is neuer absent , but euery where present . whether a man hath free will to change himselfe . who is a righteous man. why and how sinners are called righteous and perfect , . reas . why godly men are called vpright in heart , . reasons . how we are said to reioyce in the lord : namely , when our ioy hath fiue properties . how we may lawfully reioyce in outward things . r reasons why god will only pardon sins of such as are godlysorrowfull , six . reasons to looke to vprightnesse of heart , three . reioycing of godly men ought to be in the lord , . reas . religion vpset and vpheld by cruelty , not of god. remission of sins followeth a sound purpose of confession of sins , . reasons . remission followeth not confession of sins , ex opere operato , against popish doctrine . sound remembrance includeth four things . repentance of gods children , in respect of outward afflictions , may come too late . righteousnesse legal and euangelicall . romish religion accursed of god for the cruelty of it . rules to vphold a weak christian , not feeling his reconciliation with god , foure . rules of limitation of godly sorrow , six . rules of discerning the same godly sorrow , six . rules to know if we haue the spirit of god , foure . rules of direction what to doe in our falls , foure . s how to be safe in dangers , fiue rules . god begins our safety in remission of sins , and so must we . to be safe , be syncere . saints departed , not to be inuocated , why . scriptures most wickedly taken from the layty by the church of rome . security may cast a godly heart asleepe , till god awake it , . reas . selah , what it meaneth . sence of misery must go before sence of mercy , . reas . seruice of god only acceptable from mercifull men , . reas . sin a most intolerable burden , fiue reasons . sin a most odious thing in . respects . sin is an infinite debt , . reas . sin sin is only forgiuen by god. sin pardoned makes an happy man. sin , before it be committed , how it insinuates it selfe . god worketh a serious sight of sin in his children , for . causes . sins against many meanes very sinfull . to see sin in a true glasse , . things . songs of praise be seem seasons of ioy ' . reasons . matter of godlies songs must be spirituall , six reasons . songs , and wanton tunes , mistuning the heart , condemned . euery godly mans sorrow is not godly sorrow , . reas . wicked mans sorrow for sin most helplesse , and why . sorrowes of the godly compared to the sorrowes of a woman in trauaile , in . respects . sorrowes of wicked men in this life , of many kindes . sorrowes of the wicked after this life in six things . sorts of by-wayes beaten by many , six in number , condemned . stayres to rise vp to happinesse , three . spirit of god at length preuaileth against the corruptions of flesh , . reasons . we must speake of our experience of god to euery godly man. state of an obstinate sinner most accursed , . reasons . . & state of gods children not vncomfortable in their sorrowes , sundry reasons . summers fruits are not to be condemned for winter-stormes . syncerity of heart vrged at large . t the best teachers are they , who teach out of their owne experience , . reasons . teachers must make people to vnderstand the word , and their owne way , two reasons . testimonies of thankefulnesse for deliuerances , foure . thankefulnesse is as much , and as little as we can return to the lord for all his mercies . . many faile in thankefulnes many wayes . there is a time when god will not be found , though he be sought , . reasons . time is when god will be found of euery godly man seeking him , fiue reasons . times of ioy euer succeed times of sorrow to godly men , . reas . no torment in the world like torment of conscience , . reasons . in trials godly must set . things before them . troubles of the godly are already ouercome by christ. trusting in god hath abundant mercie , . reasons . v vertues and vices of the saints recorded , the former for imitation , the latter for our instruction . true vnderstanding hath foure things . vnmercifulnesse hindereth both the preferring of our prayers , and preuailing of them . vnthankefulnes vnbeseemeth a reasonable man , and much more a christian. uprightnes , what . vprightnes discerned by . notes or marks . w vvarre with thy fins brings peace by the word . way of god preferred before all other in foure respects . wicked men seeke not god till too late . wicked men cannot be happy , two reasons . wicked haue temporall mercies , but no true right before god , . reasons . wicked haue often some ioy , but no cause , . reasons . wicked how they are heard of god , or rather not heard , in six particulars . wicked in trouble how he seeks god , fiue things . willing and free subiection to god , vrged by . reasons . word of god limiteth our ioy for matter .   manner .     measure .   good works cannot merit or iustifie . works of gods iustice recorded in scripture for our instruction . word of god must be specially applied , . reasons . finis . errata . pag. . l. . adde , christ teacheth . pag. . l. . for seat of a debtor : reade , state of a debtor . pag. . l. . for , are able : read , are not able to pay . pag. . l. . for , darting : reade , darling sinnes . pag. . l. . put out , yes . pag. . l. . for , secondly : reade , first , the very course . notes, typically marginal, from the original text notes for div a -e elephas , or elephantiosis . . king. . rules of inquisition : . . . rules of preuention . rules of cure . verse . . . . . . . . . . . . . notes for div a -e gal. . . . proposition . mandatū dei , est . probationis .   praestationis . prius datū , non vt illud facto ipso exequamur , sed vt obsequiū probet : posterius , vt facto ipso illud impleamus . exod. . . assumption . pro quibus christus passus est , pro ijs interpellat etiam spiritus . ambros. li. epist. . a communione naturae ad 〈…〉 notes for div a -e obserue . all vse of psalmes must edific . obseru . . no learning to dauids learning . vse . doctrine . sinne is an intolerable burden . isay . reasons . vse . vse . quest. answ. why men feele not such an heauy burden as sin is . vse . meanes to be disburdened of sinne . obiect . answ. vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obiect . answ. vse . . thess. . . vse . quest. answ. quest. answ. tum tecta peccata dicuntur , cum deus nolit punire , august . isa . . doctrine . sinne a most odious thing . exod. . rom. . . vse . act. . vse . ier. . . ier. . . vse . doctrin . . euery one must get a couer for his sin . . vse . vse . obiect . answ. reuel . . . meane to get sinne couered . quest. answ. quest. answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. doctrin . sinne an infinite debt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . reasons . . . . . obiect . answ. obiect . answ. obiect . answ. use . vse . vse . . vse . . reasons . obiect . answ. doct. . pardon of sin maketh an happie man. reasons . . . . . use . sequuntur iustificatum , non praecedunt iustificandum . obiect . answ. obiect . . answ. obiect . . answ. obiect . . answ. obiect . . answ. vse . obie ct . . answ. obiect . . answ. obiect . . answ. obiect . . answ. use . vse . answ. rules to vphold the weak christian not feeling his reconciliation . ionah . . psalm . . . vse . . pet. . . description of guile of spirit . . guile of spirit in respect of god. . rom. . . . . . guile of spirit in respect of sinne . before sinne . . . psal. . . zepha . . . . . reuel . . . after sinne . . . . guile of spirit in respect of grace . out ward . . inward . . . . . . guile of spirit in respect of the worke of the word ,   spirit . obiect . answ. notes of grace restraining , not renewing . . vnfailing marks of fained loue . vse . vse . vse . . . kings . . vse . . notes of a sincere heart . . thes. . . . obiect . answ. benefits of sinceritie . motiues to sinceritie . . . . . vse . motiues to a diligent custodie of the heart . . . . . quest. answ. meanes of keeping the heart in good order . doct. . a christian must haue experience of gods word in his owne person . . doct. . a godly heart cares not to shame it selfe , so as god may be glorified . doct. . guilefull security may cast a godly heart on a slumber , till god awaken it reasons . . . . . pudor conuersionis & confusionis . . . vse . vse . vse . . doctrin . . gods child may hold some outward parts of godlinesse , and yet not see and confesse his sinnes for a time . use. note . the end of afflictions is to shake the godly out of their securitie . obiect . answ. vse . vse . vse . vse . . doct. no torment in the world like the torment of conscience . reas. . . . quest. . why wicked men feele no such burthen of sinne vnpardoned , as the godly , of sinne pardoned . answ. quest. . answ. . how the body commeth to be troubled by the mind . . quest. . why all the godly are not a little terrified with their sinnes . answ. vse . vse . use . vse . . doct. . euery godly mans sorrow is not godly sorrow . . . . use . quest. answ. rule . infallible rules to discerne godly sorrow by . rule . quest. answ. rule . rule . obiect . answ. reasons why christian ioy and sorrow may and must stand together . rule . rule . vse . vse . vse . . doct. . reas. . . obiect . answ. obiect . how afflictions can bee gods hand , when the deuils hand , or wicked mens be in them . vse . . quest. answ. john . . vse . vse . obiect . answ. vse . doct. . gods hand is often heauie vpon his owne children . quest. answ. reas. . . . heb. . . vse . vse . gods heauy hand no signe of hatred to his children : why. vse . vse . vse . differences betweene gods heauie hand on the godly , and on the wicked . . . doct. . god laies an heauie hand a long time vpon his owne children . reas. . . . obiect . answ. . how long afflictions are but short and momentany . vse . vse . vse . vse . . maximè . tremell . attollere . vatabl. doct. sense of miserie must goe before sense of mercy . reas. . . use . use . markes of that sense of misery which shall finde mercy . acts . . vse . vse . . motiues to get a sent of our spirituall miserie . doct. . sound consideration brings forth sound resolution . reas. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eccles. . . vse . motiues to consider of our waies and estates . . . . . . sundrie godly directions to helpe vs , in our consideration of our selues . . . choise matter of consideration . . doct. . gods spirit at length preuailes against corruptions of flesh . reas. . . . use . vse . doctr. sound confession reacheth vnto all sinne . obiect . answ. how to know whether euer a man haue had the spirit of god. obiect . answ. obiect . answ. meanes of the spirits preuailing . reason . . . use . use . vse . danger of hiding or lessening sinne . use . doctr. all sound confession of sin must be made vnto god. reas. . . . . quest. . answ. quest. . answ. . . . quest. . answ. non dico confitearis conseruo tuo qui exprobret , sed dicito deo qui sanat , chrysost. in psalm . . obiect . answ. . cases of publike confession to men . . benefits of publike confession to men , foure . . . gen. . iob . . iam. . . . difference of christian confession from popish and auricular . . . . use . vse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vse . necessary attendants of confession . rom. . . doctr. a true confessor must be his owne vtter enemy . reason . . . . . use . use . . . vse . vse . . quest. answ. meanes of sound hatred of our owne sinnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. l. . de anim . c. vlt. . . . . wherein the danger of sin consists : sixe things . . . . . sinnes against many meanes . doct. remission of sinne followeth a sound purpose of confession . reas. . . iohn . . . . obiect . . ans. . . obiect . . ans. vnsound confession discouered . obiect . answ. obiect . answ. est quaedam derelictio , vbi nulla fuit tanta in necessitate virtutis exhibitio , nulla maiestatis ostensio , ber● . vse . vse . vse . isa. . , , doct. no mans sinne pardoned , but the true penitent confessors . quest. ans. deut. . . orig. in . libro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . est tamen quaedam specialis vniuersalitas , ambros. qui iam viuit proùt vult , viuet aliquando proùt non vult . quest. ans. fides iustificat non nisicorrelatiuè . use . obiect . ans. totus mundus de toto mundo exemptus & redemptus , amb. use . . notes of a man discharged of his sins . . . fruites of remission of sins . . iohn . . . vse . vse . obiect . answ. doctr. those are the best teachers that can teach from their owne experience . reason . . . . . ad hoc opus , quò quis sanctior est , eò tardior est . quest. answ. . . obiect . answ. . doctor ecclesiae benè docendo & malè viuendo , instruit deum quomodò eum debeat condemnare . chrysost. obiect . answ. obiect . answ. obiect . answ. nequicquam sapi ● , qui ●● non sapit . use . vse . vse . doct. . euery godly man must make vse of gods mercy , manifested to any one . obiect . answ. obiect . answ. instruunt patriarchaetā errantes quàm docentes . reason . . . . use . . tim. . . vse . obiect . ans. . obiect . ans. obiect . ans. obiect . sol. use . vse . doct. onely he that hath grace , can pray for grace . reason . . obiect . answ. obiect . answ. . . . . vse . obiect . answ. obiect . answ. how god heareth wicked men , or rather heareth them not . prou. . , . use . difference betweene prayers of the godly , and wishes of the wicked . . vse . meanes to be heard in prayer . doct. . all acceptable seruice must bee from mercifull men . reas. . . . . quest. answ. vse . motiues to mercy . rom. . . use . romish religion accursed , because so cruell . obiect . answ. iesuitisme the rebels catechisme . obiect . answ. . . . doctr. the true god must onely be inuocated in trouble . reas. . . . vse . obiect . answ. obiect . answ. vse . obiect . answ. biel in can. miss . lect. . obiect . answ. obiect . answ. obiect . answ. obiect . answ. use . vse . obiect . answ. doct. praier is a seeking of god. quest. answ. god is sought in his presence not in his essence . obiect . answ. quest. answ. . conditions in seeking god. . . obiect . answ. . . vse . obiect . answ. use . doct. . there is a time wen god will not be found , although he be sought . reasons . when god is found . obiect . answ. why the godly themselues alwaies find not god. quest. answ. gods delayes to be distinguished from denyalls . vse . peccato grauescit oratio . vse . vse . obiect . answ. doct. . there is a time wherein god will be found of euery godly man , seeking him . reason . . . . . obiect . answ. . . . . . . use . vse . obiect . answ. obiect . answ. obiect . answ. obiect . answ. vse . quest. answ. certain times when god will be found . motiues to seeke the lord. obiect . answ. obiect . answ. obiect . answ. doct. the greatest iudgement cannot do the godly the least harme . reas. . . . . obiect . answ. sundry wayes of gods deliuering of his seruants . psal. . . obiect . answ. . difference between the deliuerances of the godly , and the wicked , in three things . . vse . vse . vse . how to be safe in dangers . psal. . . doctr. assurance of deliuerance in trouble from remission of sinnes . reason . . . . obiect . answ. vse . use . nothing is a mercy , but what proceeds from mercy . use . difference betweene the hiding place of the godly man , and of other creatures . doctr. god himselfe is the godly mans hiding place . quest. answ. how god is so . vse . use . quest. answ. . sam. . , . note . quest. answ. . how to make god our hiding place . . . quest. answ. . how to know that god is our hiding place . . . . folly of many in danger , who run from their hiding places . . quest. answ. doct. experience the best teacher . reas. . . . . obiect . answ. vse . quest. answ. three things concurring to make vp experience : . knowledge . speciall grounds to be knowne for christian experience . . obseruation . . memory . helpes of memorie . motiues to get experience of god. quest. answ. why none are more troubled then the godly . doctr. godly not exempted from trouble , but preserued in it . reas. . . . obiect . answ. how the church is euer preserued in trouble , yea from trouble . vse . summers fruits not condemned for winters stormes . use . doct. times of ioy succeed times of sorrow to godly men . reason . . . . sorrowes of the godly like the sorrow of a woman in trauell why ? . difference betweene gods smiting of his children , and his enemies . vse i. vse . doct. . songs of praise beseeme seasons of ioy . reas. . . . . . use . . meanes and helps to thankfulnesse . . . how to prize gods mercies . meanes to recall gods mercies into memorie . use . obiect . answ. obiect . answ. motiues to thankfulnesse . many faile in not doing this dutie . enemies to thankfulnesse . . carelesnes . . slight regard . . discontentment . . abuse of mercies . others faile in doing it . failings in our best performance of this dutie . . thess. . . doct. . the matter of the godly mans songs must bee spirituall . reasons . . . . . . . vse . vse . vse . quest. answ. doct. true grace is cōmunicatiue reasons . i. . . use . motiues to forward one another in grace . prou. . . prou. . . use. . doct. . no man naturally vnderstandeth the things of god without a teacher . see psal. . . reasons . . . vse . use . use . vse . doct. . gods word must bee applyed in speciall . reasons . . . tim. . . . . . vse . use . vse . why the godly course is called a way . doctr. godlinesse is a going in gods way . reasons . . . . gods way compared with all other waies . . use . many by-waies beaten by many . use . quest. answ. meanes to know the markes of gods way . psal. . . the markes themselues . use . directions how to go in the way of god. what to bee done in our falls . doctr. . teachers must make the people to vnderstand the word and their owne way . vse . use . vse . doctr. . a minister must be a leader by his life , and example . vse . doctr. . a pastor must haue his eye vpon his flock to guide them . reasons . . . . . use. quest. . answ. quest. . answ. quest. . answ. doctr. a brutish propertie not to learne by gods word . reasons . . . . use . use . vse . meanes to get vnderstanding . motiues to get vnderstanding . doct. euery man naturally is obstinate against god and his word . reasons . . ephes. . vse . obiect . answ. use . motiues to lay aside obstinacy in sinne . obiect . answ. notes of a man gotten out of obstinacie , doctr. god hath a bridle for vntractable sinners . quest. answ. gods bridles what . reason . . vse . vse . doctr. the state of an obstinate sinner is accursed . obiect . answ. . difference between the godly , and wickeds misery . . . the kinds of the wickeds sorrowes . . in this life . . after this life . reasons of all these sorrowes of wicked men . . . . . vse . vse . quoad reatum omnia peccata sunt paria , nisi fiat reconciliatio , luther . a true glasse to see thy sinne in . vse . why no wicked man can be happy . quest. answ. why god giueth outward things to wicked men . vse . doctr. hee that trusteth in god , shall haue abundant mercie . reasons . . . . . mercies intayled to the godly . . temporal . obiect . answ. . spirituall . obiect . answ. godly neuer more compassed with mercy , then when cōpassed with miserie . god offreth to teach vs many things by the troubles of his seruants . mercies meeting vs in the life to come . . priuatiue . . positiue . similes non pares . the absolute sufficiencie of future happinesse . reu. . . use . obiect . answ. vse . vse . quest. answ. how we reioice in the lord. doctr. euery godly man is an vpright man. reasons . . . . . use. reasons to looke to the vprightnesse of our hearts . . . . quest. answ. notes of vprightnesse . doct. only the godly can soundly reioyce . reasons . . . . true causes of sound ioy only among godly men . . . . . . . . vse . obiect . . answ. obiect . answ. . . godly in sorrow , want not cause of ioy . why the godly haue lesse ioy in their estate then they neede . use . wicked men haue often some ioy , but neuer any sound cause . doct. all the reioycing of godly men ought to be in the lord. quest. answ. how gods wil limiteth our ioy . . for the matter . . manner . . measure . . . . exod. . . rom. . . philem. . . col. . . phil. . . use. quest. answ. markes of spirituall ioy . the practise of repentance laid downe in sundry directions, together with the helpes, lets, signes and motiues. in an easie method, according to the table prefixed. as it was preached in aldermanbury by thomas taylor. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the practise of repentance laid downe in sundry directions, together with the helpes, lets, signes and motiues. in an easie method, according to the table prefixed. as it was preached in aldermanbury by thomas taylor. taylor, thomas, - . 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of repentance , laid downe in sundry directions , together with the helpes , le ts , signes and motiues . in an easie method , according to the table prefixed . as it was preached in aldermanbury by thomas taylor . london , printed for i. bartlet at the gilt cup in cheapeside , . a table of the chiefe things contained in the seuerall chapters of the treatise . cap. . the ground and occasion of the treatise . p. the occasion and meaning of the words . p. we may not iudge of mens persons by their outward condition . p. in all our conferences , we must take occasion to edifie one another . p. euery man must make vse to himselfe of gods iudgements on others . p. the onely way to preuent perdition , is repentance . p. cap. . what repentance is . p. the onely efficient cause of it is the spirit of god , it is beyond the power of nature . p. why we haue commands from god to repent , though it ●ee not i● our power . p. how the spirit workes repentance . p. cap. . the subiect of repentance is the beleeuer . p. faith goeth before repentance , not repentance before faith . p. c●●tio●s to be taken with this truth . p. th●se places answered where repentance is set before faith in scripture . p. what the act or form● of repentance is . p. cap. . the ●earmes from whence , and whither a man must turne : first , from all sin : secondly , to god , with forcible reasons of both . p. it is not enough to cease to doe euill , vnlesse we learne to doe well . p. true repentance hath god still in its eye . p. cap. . what repentance is not . p. it is not ciuility , which a great part of the world mistakes for it . p. it is not euery sorrow for sin , though deepe . p. signes of that sorrow , that is a part of true repentance . it is not euery leauing of sin , that is repentance , vnlesse there bee a change and reformation . p. outward abstinence from sinne , no reformation . p. cutting off of some sinnes , without a rooting of them vp , is no repentance . p. conquering of sin , not alwaies reformation . p. euery reformation is not repentance , vnlesse the whole man bee changed . p. euery change of the whole man is not repentance , vnlesse it be from all sinne . p. turning from all sinne is not repentance , vnlesse there be a turning to god. p. . cap. . rules concerning the persons that must repent . p. euery man must repent for sundry reasons . p. naturall and vnregenerate men though neuer so ciuill . p. godly and regenerate men , euen the best . p. young men , for sundry reasons . p. old men , for diuers reasons . p. women must repent as well as men . p. cap. . rules concerning sins to be repented of . p. . all sins must be repented of . p. sins both known and vnknown p. how vnknowne sins may be repented of . p. the smallest sins must be repented of for sundry reasons . p. sins of knowledge and presumption , must be repented of ▪ p. sins also of aggrauating and scandalous circumstance , as p. customable sins . p. sweet and pleasing sins . p. sins after conuersion , especially . p. sins against meanes . p. sins of open profanenesse against holy times , places , exercises , persons . p. cap. . rules concerning the manner of entrance into the duty of repentance . p. it must be entred vpon with preparation . ibid. meanes to helpe forward the preparation , required , viz. p. . &c. a serious consideration of the blissefull estate lost by sin . p. of the miserable estate wee are now in , and shall continue in , till we repent . p. . &c. serious thoughts of the god with whom we haue to deale in this businesse , chiefly of his maiesty , iustice , anger at sin , and of his rich mercy in christ. p. . . a consideration of the necessity and benefit of repentance . p. cap. . rules concerning the wise proceeding in the duty of repentance . p. the worke of repentance must be begun within , with the cleansing of the heart . p. outwardly , begin with some master sin , to root out that . p. cease not till it be quite rooted vp , and cast out . p. rest not in the rooting out of sin , till there is rooting and growth in the contrary grace . p. trust not repentance as sound , till then . p. cap. . rules concerning the time of repentance . p. the time wherein alone it is possible a man can repent , is the whole time of his life , and onely that time . p. . &c. the time of necessity , wherein men ought to repent , is all the time of their life . p. a christians life should be begun with repentance , for sundry weighty reasons . p. continued in the exercise of repentance . p. ended with repentance . p. cap. . of the lets of repentance from the world . p. feare of contempt , and reproch from the world . p a preseruatiue against it . p. feare of the losse of friends , if wee repent . p this rub remoued . p. cap. . of another let from the world , viz. the paucity & small number of penitents in the world . p. the antidote against it . p. cap. . of the lets of repentance from sathan . p. he labours to perswade vs of the goodnesse of our present naturall estate by sundry arguments . p. . &c. answers to such arguments . p. . &c. cap. . of a second rub , satan casts in our way to hinder repentance , viz. if he cannot bring men to please themselues with their naturall estates , he labours to worke men to so great a dislike of their conditions , as to drowne them in the gul●e of despaire . p. sathan labours to worke men to a despaire of gods mercy , by diuers arguments . p. . helpes against them . p. . &c. cap. . sathan labours to hinder repentance by bringing men to a despaire of themselues , and their owne conditions by diuers reasons . p. answers to such temptations ▪ p. . &c. cap. . sathan labours to bring men to despaire of their repentance . he would perswade men it is impossible , by diuers arguments . p. his argumēts answered . p. . &c. cap. . . the deuill labours·to keepe men off from repentance by perswadi●g them , t is vnprofitable p. such temptations answered ibid. cap. . . the deuill labours to hinder mens repentance by obiecting their relapses and fallings after repentance . p. comfortable answers to such temptations ibid. cap . . of the third rub the deuil layes in mens way to hinder their repentance , viz. presumption . when he cannot driue them to despair , neither of gods mercy , nor their own estate , nor their repentance , hee assaies to make them presume of mercy without repentance , p. . hee perswades a sinner his sinnes are not great p. answer to this temptation ibid. &c. cap. . . the diuell labours to perswade men christ dyed for all p. that obiection answered ibid. &c. cap. . . the deuill perswades men that god is mercifull , and therefore they neede not so trouble themselues with repentance p. answer to this temptation p. , &c. cap. . of the lets of repentance from our selues , which we cast in our owne way p. . a conceit wee haue , that repentance is harsh and vnpleasing to nature ibid. helps against this let cap. . of the second let , wee hinder our repentance withall , viz. the certaintie of gods decree of election and reprobation p. . if we are elected , say men , wee shall be saued without this repentance , if reprobated , all our repentance will not saue vs. this dangerous subtiltie met withall p. . &c. cap. . . of the third rub men c●st in th●ir own way to h●ld themselues from repentance , viz. the comfortable liues and deaths of many impenitents , and the vncomfortable liues and ends of godly persons , and such as haue beene most penitent p. answer t● this obiection p. cap. . . of the fourth let to repentance from our selues . men conceiue repentance very easie . p this conceit met withall . ibid. &c. cap. . . of the last l●t we hinder our repentance withall men obiect the vnseasonablenesse of repentance p. some thinke it too soone to repent ibid. these haue their answer . ibid. &c. some think it too late to repent p. these comforted and encouraged p. . cap. . of the meanes of repentance in respect of sin serious humiliation necessary to repentance , proud persons vncapable of it p. meanes to attaine repentance . to get a cleare sight of sin , and our miserie by it p. . true sorrow for it p. . a holy despaire in our selues of deliuerance by any meanes of our owne p. a direction to get acquaintance with the morall law , very vsefull to worke our hearts to a sight of sin , &c. . &c. cap. . of the meanes of repentance in respect of god . his word a notable meanes to worke repentance p. the law : see how p. the gospell : see how ibid. &c. what men must doe , that the word may further their repentance p. . . thoughts of gods eye alwaies vpon vs , in all our waies p. . a consideration of gods hand both of mercie and iustice , a forcible meanes to worke repentance of mercie p. of iustice , both on our selues , and others p. . &c. . a serious consideration of our relation to god , a means to work repentance p. cap. . of the meanes of repentance in respect of christ , viz. . serious thoughts of the greatnes of his person , and nearnesse to his father p. . of the heauy things hee suffered for sin p. . of the basenesse of the persons for whom he suffred such things ibid. &c. cap. . of the meanes of repentance in regard of our selues ▪ , t is a profitable means to further our repentance , to consider our desires and affections , both what they are , and what they ought to be p. . to recount our liues and actions what they are , and ought to be p. . to consider seriously the checks of our consciences . p. . to remember our latter end p. cap. . of the meanes of repentance , in respect of others . how we may further our repentance by good men . p. how repentance may be furthered by bad men , and enemies to grace . p. cap. . of the markes of repentance in respect of sin . a true penitent remembers his sin , though remitted , with shame and sorrow . p. he will aggrauate his sin when he beholds it . p. he hates all sin euery where . p. he resists and holds fight against all sin . he relinquisheth his sin in true endeauours , and neuer turneth to it any more . in his strife and resistance of sin , he differenceth himselfe from the hypocrites , in that he sets himselfe against sin vniuersally and sincerely . p. . &c. cap. . of the markes of repentance in respect of god. true repentance shewes it selfe by a sincere loue of god. p. . by a childish feare & awe of god p. . . by strong cries for grace against corruption p. cap. . of markes of repentance in respect of others . ▪ a man truly humbled by repentance , will esteeme of others better than himselfe p. how a man ought to esteeme another better than himselfe , though hee see in him grosse faults p. . &c. . he is soft and gentle vnto others p. . the faults he espieth in others he will condemne in himselfe , if not in the act and habit , yet in the seede and inclination . p. . . hee will doe his best to draw others out of sin p. cap. . of the signes of repentance in respect of ones selfe . a true penitent iudgeth himself , proceeds against himselfe iudicially and impartially . p the fruit and vse of iudging . p. the manner of a penitents iudging and proceeding against himselfe . p. . &c. he reneweth himselfe daily . p. wherein a true penitent reneweth and changeth himselfe . p. . &c. he strengthens himselfe against lusts and the assaults of sin for time to come . p. how he armes himself , see . ibid. &c. hee prepareth himselfe by daily exercise of repentance , for christs appearing . p. . &c. cap. . of the motiues to repentance from the necessity of it . it is most necessary a man should repent . p. if we looke at the nature of sin . ibid. &c. at the inseparable companions and effects of it . p. . &c. cap. . of motiues to repentance in regard of god. our owne vnfitnesse to haue any fellowship with god , without repentance . p. that strict iustice that is in god. p. his rich mercy . p. the vnprofitablenesse of all gods ordinances without repentance . p. an impossibility of enioying god in glory without it . p. cap. . of motiues to repentance in respect of christ. his surpassing loue . p. his bitter passion , with the end of it . ibid. &c. consider our relation to him . p. cap. . of motiues to repentance from ones selfe . both the whole , and parts of man , call for repentance . p. his sins shew t is high time to practise repentance . p. finis . a treatise , wherin is handled the practice of repentance . lvk. . . except yee repent , &c. cap. . the ground of the treatise . first , the occasion of chusing this text and argument . vpon occasion of peters repentance , which i haue opened vnto you , i entred into a more serious consideration of the duty , and conceiued , that precepts and examples must goe together , & therfore i would giue directions , as well as incitations , how to imitate so worthy a patterne . as at all times , so at this time especially , the vrging of the doctrine of repentance , is not onely not vnseasonable , but very necessary : for , a great iudgement , neuer to be forgotten , was lately vpon vs ; we then promised , and vowed repentance and amendment , if god would bee pleased to remember his own name of grace and mercy , and our prayers . but we haue forgotten all , and dealt ▪ vnfaithfully with the lord : for where is the reformation of any one thing in publike or priuate ; in court or city ; in churches , in houses , in persons or behauiours ? are not former sinnes as rife , as vnrepented , vnreformed , as euer before ? pride , prophanenesse , drunkennesse , swearing , ryot , excesse , vnmercifulnesse , while your bils bring you in some starued in your streetes ? nay , are not things growne farre worse than before , since we dissembled with our tongues ? had it not beene a lesser plague for numbers to haue beene buried of the plague , than to suruiue , to heape vp so many sinnes against god , against their owne vowes , and promises ? as it is a fearefull present iudgement to forget that iudgment so lately past ; so , many are the signes , as the iust causes are many of iudgements to come , which lye in ambush against vs , and not farre remote from vs. we had need generally to be called to repent , if we will not all perish : as pharaohs counsellors , so may we say ; what , wilt thou see all egypt destroyed , before thou obey gods commandement in letting them goe ? shall wee still stand it out , till ineuitable destruction ouertake vs ? the true desire of euery godly minister , and man of god , must be to preuent iudgements from a people : for which purpose wee must lead them in the exercise of repentance , which our text will teach vs to be the onely meanes to auoid perdition . and wee want not examples of the best euangelicall preachers that euer were , to presse hard this point ; especially in a secure age , as ours is . iohn baptist here began , mark. . . repent , for the kingdome of god is at hand . peter to them that were pricked in their hearts , here began , acts . be baptised & repent ▪ nay , christ himself did it , repent , for the kingdome of god , &c. many condemne pressing of repentance , as too legall , who seeme ignorant , that the law knoweth no repentance . now the occasion of the words , and scope of our sauiour in them : some come vnto christ , and tell him of heauy newes , that herod had taken the galileans ▪ and slaine them , mingling their bloud with their sacrifices . like enough they came to intangle him ; for if christ shall patronage the persons , they haue an accusation , that hee were a friend of rebels and seditious persons : if he shall speake against pilates cruelty , they will accuse him to pilate as an enemy of authority : if he shall approue of pilats fact , and tyranny , then will they accuse him to the people as one that abetteth the cruelty of the roman president , against the liberty of the iewes . thus can wicked men , and doe , lay snares and traynes euery where against the members of christ ; euen from gods iudgements , wherof they should make better vse , they can feed and excite their owne malice against the saints : as the heathens against christians , as the causes of all plagues , famine , drought , &c. but our lord , being the wisedome of his father , bewraieth , his diuine wisedome , who seeing that hee cannot answer without danger , either to the persons or the fact , either to approue , or reproue it ; he passeth that , & bringeth them to a iudgment at home in ierusalem , by the fall of the tower of siloam ; yea , and leadeth them into themselues , to consider not so much what sinners others be , as themselues , who if they repent not , shall perish as other sinners doe . his loue , and desire to doe them good , who intend euill against him . for , perceiuing they make a wrong vse of this iudgement , supposing , and concluding the galilaeans were greater sinners than others or our selues : he laboureth to reforme the iudgement , & earnestly inuiteth them to repent , repeating the same words , both in the third and fift verses . thus must his ministers and seruants doe , meekly instruct the contrary minded , vrging , and waiting when god will giue repentance . in the words are three parts . an implication of his authority : i tell you . a correction of their wrong censure , nay . a direction to preuent iudgements from themselues , vnlesse ye repent . gods owne authority : i tell you . i , who am truth it selfe , and cannot misleade you . i , who am the doctor of the church , and speake by my own authority , as neuer did prophet , apostle , nor any angell of heauen . i , who being true god , & omniscient , know and search all hearts , and see and discerne all sinnes , neuer so secret , in all the degrees and circumstances of them . i , who am the iudge of the world , and cannot passe a wrong sentence , i tell you : vae qui non audit . all this must quicken our attention , and settle our faith in the truth of things here vttered , and to be opened in this text. if the greatnesse of the person moue , here is the mighty god speaketh : if the wisedome of the speaker , a greater than salomon is here : if an angell from heauen spake , we would beleeue ; but here is the lord of the holy angels : will wee heare and beleeue a seruant , and not the master , not the lord himselfe ? but saith diues in hell , if one were sent from the dead , they would beleeue : here is one sent from the dead , raised by his owne power . the correction of their wrong censure vpon this iudgement of others , nay : you aske if they were greater sinners , because of the iudgement which befell them , i tell you nay ; as if he had said : i say not that they were not sinners , nor not great sinners , nor doe i deny but they might be greatest sinners , but not therfore greater sinners , because they were thus smitten by pilate . where our sauiour teacheth vs : not to iudge of mens persons by their outward condition ; for , first , all things fall alike vnto all of outward things : as the one dyeth , so dyeth the other , in outward appearance , by sword , plague , casualty : and no man knoweth loue or hatred , by any thing that is afore him , eccles. . . and . pet. . . iudgement must begin at gods house . this is an vncertaine rule to iudge by ; moses and aaron , both were shut out of canaan , as well as the searchers : ahab destroyeth religion , iosiah restoreth it , both shot with an arrow : zedekiah a wicked man , had his eyes put out , so had sampson the valiant iudge of israel , a type of christ ; if wee should iudge of their persons by their condition , wee must needs erre . we must frame our iudgements of mens persons , as god doth , who iudgeth not of men by any outward & perishing thing , but by lasting & spiritual things : he looketh not on diues as rich , nor on lazarus as poore , but according to the presence , or absence of grace and spirituall riches : he iudgeth not by accidents , but substances . vse . mis-iudge not thy selfe or others , as loued of god , because rich , and outwardly prosperous : commonly the lighter scale is higher ; and a rich man , if wicked , an enemy to goodnes , ought to haue no more fauour and respect among men , than hee hath with god , and that is little enough : though as high as nero , pharaoh , alwaies holding offices of relation in diuine and ciuill societies : but else greatnes , seuered from goodnesse , is in great detestation with god , as his sinne is greater . nor iudge thy selfe hated , for pouerty , sicknesse , temptations : god neither chuseth nor refuseth for this . nor haue the faith of god in respect of persons , to embrace rich professours , and despise the poore ; god doth not so : grace in the poorest man is as acceptable to him , as in the richest . the direction to preuent iudgement from themselues : except yee repent , ye shall likewise perish : that is , as miserably and cruelly . the word [ perhaps ] pointeth not out the same kinde of death , but a destruction not lesse seuere , and a perdition as miserable of body and soule . and some there be who conceit the very manner of perdition to bee not much vnlike , and that the lord had respect vnto the generall perdition of the iewes , by the romans , forty yeares after . for as pilat mingled the bloud of the galilaeans with their sacrifices , so did the romans mingle the bloud of the iewes with their sacrifices , at the feast of the passeouer ; for then they destroyed them : & as the eighteen men were slaine with the fall of the tower of siloah , when they were building it , as was likely ; so the iewes , if they repented not , were to bee oppressed , and suddenly slaine in the ruines of the city and temple , as after it came to passe . note . in all our conferences , and telling newes and relations one to another , let vs learne to take occasion to edifie one another , and excite to faith and repentance , after the example of christ , who on this occasion exhorteth them to repent . so the apostle would haue all our speech sauorie , and tend to edification : especially , seeing the iudgements of god breaking out in the church , and in the world , let vs not speak of them as newes , to fill vp discourse , but to help forward our repentance and amendment . note . euery man must make vse to himselfe of gods iudgements on others . these men began to condemne them on whom the iudgement fell : and our lord leadeth them home , to iudge , and condemne themselues . . gods end of his iudgement on others , is not their condemnation by vs , but our emendation by them . . why else doth the lord strike others , and spare vs , but that we might be wiser by other mens harmest ? hat whilst he expecteth our amendment , his bountifulnesse and patience should lead vs to repentance . . it is iust with god , that those that will not take example , should make examples : that if they will not bee bettered by other mens harmes , others may be bettered by theirs . vse . in all spectacles of gods iustice , euery man enter into himselfe , and search his owne heart , and he shall find that euill of sin , which might iustly bring that , or a greater euill of punishment vpon himselfe , as our sauiour here implieth . thus for a man to begin with his own sins , and lay them in the right scale , will keepe him from insulting ouer them , who haue perished , and cause him to deiect himselfe in true repentance , lest hee likewise perish . we can see the originall of affliction in others , and exaggerate the sin , but in our owne we doe not . note . the only way to preuent deserued perdition , is repentance ; sinne bringeth iudgement , and only repentance preuenteth it . ier. . . returne o thou disobedient israel , and i will not let my wrath fall , for i am mercifull . nineueh was threatned , the time of destruction set , yet repentance preuented it . vse . to prouoke vs to repent , that we may partake of the riches of gods mercy in the gospell , to quit vs from the condemnation of the law. heare the sweete voice , and warning of the lord to his people : turne ye , turne ye , oh why will you dye ? except ye turne , ye must dye . . perswade thy heart of the necessity of repentance ; thy sin hath kindled the fire of gods wrath : he must be iust , and only repentance is as water to quench this fire . . take timely pitie on thy selfe : why wilt thou treasure wrath still ? rom. . if thou carest little for thy selfe , pity the church and kingdome , reuel . . the church is threatned , repent , or i will come against thee . beware it be neuer said of thee as of thiatyra ; i gaue her space to repent , and shee repented not : lest it follow , and i cast her into a bed of sorrow . cap. . what repentance is . in repentance cōsider , . the treatise and doctrine . . the practice and application . the treatise being set downe to our hand by sundry worthie writers of our owne age and country , i will not further prosecute it , than by deliuering and opening a short description of repentance , that we may know what we are exhorted and incited vnto . repentance is a grace of god , wheroby a beleeuer turneth from all sin , vnto god. where is . the efficient : . the subiect : . the act or forme of it : . the termes whence and whither it turneth from all sinne to god. . the efficient : a grace of god ; both for beginning , progresse , and consummation : for . it is not in nature neither intire ; for adam in innocencie knew it not : besides , the voice of the gospell ( the m●ans of repentance ) was not known to man in intire nature ; but the first motion of it is supernaturall . and much lesse is it in corrupt nature , without the reuelation of grace : for . neither haue we it in our selues , being dead in sins , and sold vnder sinne ; as naturally drinking in sin , as the fish doth water . . neither can get it by any labour or industry of our owne , who cannot so much as thinke one good thought , . cor. . much lesse reach so high a work as repentance . how can earth reach heauen ? how can a man melt a stone or adamant , such as his heart is ? how can he change a flint into flesh ? how can a wandring sheepe returne backe to the fold of it selfe ; such as we are ? psal. . . but it is a grace of the spirit of god ; not a legall grace : for the law knoweth neither repentance for sin , nor remission of sin . but an euangelicall grace , wrought not by the law , but by the gospell . that it is a supernaturall grace of the spirit , is proued zach. . . it is a pouring out of the spirit of grace and supplication ; acts . . then hath god giuen the gentiles repentance unto life ; . tim. . . waiting if at any time god will giue repentance . . the church goeth to god for it . ierem. . . conuert thou mee , o lord , and i shall bee conuerted . lament . . . turne vs , o lord , vnto thee , and we shall be turned . . such are the strong resistances and enemies of grace within vs , and without vs , that it must bee onely the spirit of power and fortitude that must conquer them . the strong man hath taken the hold : the deuill worketh effectually in blinding the eyes , and taking captiue the wills of wicked men , to rule them at his pleasure , . tim. . . and onely a stronger man can cast him out . such is the strength of lusts , and the numberlesse excuses of sin and sinners , as only the spirit can conuince of sin . such is the frowardnesse and peruersenesse of spirit in euill men , yea the deadnesse and senselesnesse of heart , obfirmed by wicked habits , and customes of himselfe , and the world without , that all the power of the means shall be frustrate , and bee ineffectuall to turne the sinner , if the spirit of god quicken them not with life , and power to this purpose . whence it will follow , . that wee cannot repent when wee will , as the atheist thinketh : repentance is no flower that groweth in our own garden . if the lord by his spirit draw vs not , we neuer run after him . object . but why haue we so many commandements to repent , if it bee not in our power ? they seem to be very idle . answ. . deus jubet quae non possumus , vt nouerimus quid ab eo petere debeamus , saith augustine . . exhortations are instruments , in which the spirit putteth forth his power , and commeth into our hearts . . we must beware of resisting the spirit in this worke , or in the meanes whereby hee worketh repentance in vs. quest. tell vs how the spirit bringeth vs to repentance . answ. . docendo : hee must teach outwardly . the teaching of the spirit is necessary to lead vs into the knowledge of our selues , and of god. the former he doth by the law , letting vs see our misery : . by sinne , . the punishment of sin . the latter , by the gospell ; shewing vs what god is in his son , and vnto vs , ready to receiue vs to grace and mercie . euery one must therefore heare the voice of the spirit in the ministery , seeing the spirit , not without the word , but by the word , as an ordinary instrument , worketh repentance . heare the word perswading and inuiting to repentance , promising grace and mercy to the p●nitent , threatning the impenitent . isay . . by this meanes the iewes were pricked and conuerted , acts . . by the lydia's heart was opened , acts . and such as refuse and resist the word , are neuer drawne to repentance . pro. . because ye would not heare my voice , i will not heare you . . ducendo : by inward mouing and perswading . the spirit must bee doctor , and ducton . this inward motion is , . in changing the minde , to see both sin , and the reward of sin ; what and how great both of them are . . in framing the will , and making it of euill good ; and bowing it from it selfe , to the willing of grace . . in kindling the affections with a desire of good , and hatred of euill . now therefore if thou wouldest truly repent , thou must also giue thy selfe to bee led by the spirit ; cherish his motions , affect his graces : for he must not only shew vs repentance , but lead vs into it . . if the spirit be the efficient , and author of repentance , then neuer despaire of great sinners : he can presently make of saul a persecutor , paul a preacher : hee can easily raise a dead man from the graue of sin , let him be neuer so rotten . here is a worke of power , and a powerfull worker . neither be out of heart in the sense of strongest corruption , and resistance against grace . when thou seest armies of lusts rise vp in thee , and whole hosts of rebels vp in armes against the worke of grace ; hold on the combate , and this spirit of power shall chase them before thee : goe forth in his strength , and feare not assured victory ; greater is the spirit in thee , than in the world . cap. . of the subiect of repentance . . the subiect of repentance is the beleeuer ; the generall subiect of repentance is a sinner for christ came to call sinners . but because euery sinner repenteth not ; i say only the beleeuer turneth . where i plainly conclude that question , wherein is more scruple , than staid wisedome ; that faith goeth before repentance , & not repentance before faith. here are . reasons , . cautions . . the fountaine must bee before the streame , the roote before the fruit , the cause before the effect : but faith , leaning vpon gods mercy , manifested in the promise , is the instrumentall cause of repentance . hos. . . come , let vs turne vnto the lord : for he hath smitten , and he will heale . the hope of gods healing , that is , of forgiuenesse of sins , is the ground of repentance . psal. . . mercy is with thee , that thou maist bee feared . which showeth , that no man can lay hold vpon god , to feare , and reuerence him , but hee that is perswaded of his fauour . two cannot walke together vnlesse they be friends , and man neuer meeteth god in repentance , while he conceiueth god an enemy ; but runneth away from him , as a strict iudge . slauish feare bringeth not a man to god ; but loue , which is a fruit of faith , for faith worketh by loue : therefore faith is before repentance . . true repentance is a sauing grace , and euery sauing grace is from christ. iohn . . no branch can beare fruit of it selfe , vnlesse it abide in the vine : euery penitent must therefore receiue christ , before the gift of repentance ; and no receiuing of christ , but by the hand of faith , iohn . . therfore faith must necessarily goe before repentance . . repentance worketh directly vpon the heart , to soften it , to cleanse and purifie it . now in repentance , it is onely the bloud of christ , that can soften the hard heart , as onely goates bloud softeneth the hard adamant : it is onely the bloud of christ that can purge the heart and conscience from defilements , heb. . now would i know how wee can haue his bloud , before , himselfe ; or himselfe , before faith. nay , therfore the scripture applyeth the work of purging the heart to faith , acts . . because it is the instrument to lay hold on the bloud of christ for our purging ; therefore faith must be before repentance . . repentance is the most acceptable of all good workes . a contrite heart is aboue all sacrifices ; therefore faith must bee before it : for . whatsoeuer is before faith , is the issue only of corrupt nature , and corrupt conscience , and cannot please god. . without faith it is impossible to please god , heb . . for nothing is acceptable , but in and for christ ; and nothing in and for christ , but by faith in christ , apprehending him . object . this sheweth , that faith must goe with repentance , but not that repentance is therefore before it . answ. the apostle expresseth the same thing in another phrase , which putteth faith before it . rom. . . whatsoeuer is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex fide , is sin : if it flow not from faith , as the streame from the fountaine , which in order of nature must be before . . before any thing can please god in a man , the man himselfe , the person must please him first . gen. . god accepted abel and his sacrifice . the new motion pleaseth god , because it is from a new creature ; but first the person must be in christ , and then a new creature , . cor. . . and first hee must be a beleeuer , before he be in christ : god respecteth not opus externum , but spiritum internum ; he looketh on no worke further than it is the worke of his spirit : but the spirit is no where , but in the sons of god , gal. . . and no sons but by faith in christ , gal. . . if therefore repentance must be a worke and fruit of the spirit of god , and that spirit bee in none but sons , and none of them sons but by faith in christ ; therefore must faith goe before repentance , yea before the sonship it selfe . . both of them are wrought at one moment of time ; and in time are neither first nor last : but in order of nature , faith , as the cause , is first , and then repentance . . faith is before compleat repentance ; for some beginnings or preparations to repentance , goe in time before faith : namely , legall fit● , and terrours of heart for sinne ; and these are sometimes called by the name of repentance , as a part by the name of the whole . math. . . yee were not moued with repentance , that ye might beleeue . the ignorance of the meaning of the word repentance in this place , hath occasioned this idle scruple : but the distinction of legall and euangelicall repentance will fully satisfie it : legall , which is a sorrow and terrour excited by the law , and onely initiall , and preparatory , is before faith : but euangelicall , which is sauing and compleat , must haue faith before it , for the former reasons . obiect . but that which most troubleth , is the setting of repentance before faith , as mark. . . repent & beleeue the gospel . act. . . testifying to iewes and greekes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . answ. but they forget that the cause is set sometimes after the effect , as . tim. . . faith is set after a pure heart , and yet it is faith that purifieth the heart : but it is as if he should haue said , if you would get a pure heart , get faith ; so in these places : repent , and that ye may doe so , ye must first beleeue ; and so this transposition plainely ouerthroweth the conceit they build vpon it . the forme of repentance is in turning , or returning : for by the sinne of our nature , and practise , wee haue turned our selues away from god , & cannot see his face , and fauour towards vs. now repentance turneth vs backe againe the way that wee are gone from him . and in this returne the whole man must turn : for the whole man is turned away , and naturally and wholly euill . gen. . the imaginations of his heart are euill continually : yea whole euill is in euery man : euen the whole roote of sin , and further than the restraint of speciall or common grace , would produce all bitter and poysonfull fruits . he still turneth : repentance is a continued act of turning ; a repentance neuer to bee repented of , a turning neuer to turne againe to folly : for , he hath euer something with him to turne from : a flesh still resisting the spirit , many temptations of sathan , many wicked fashions of the world . he can neuer get neere enough to god in this life , nor euer turne so neare him , as once he was , and therefore hee must proceed on till he doe attaine . cap. . the tearmes of repentance : whence , whither . the tearmes from whence , and whither a man must turne , are , first , from all sinne : secondly , vnto god. the scripture noteth repentance to be a turning from wickednesse . act. . . repent if so be the wickednesse of thy heart may be forgiuen ; and from dead workes , heb. . . it is called a ceasing to doe euill , isa. . the obiect of repentance , is all sinne ; not one , or many , but all sins . the reasons are these : god calleth for repentance of all sinnes . colos. . . put away all these things . he hath shewed his readinesse to forgiue all sins , except that against the holy ghost , but vpon this condition . we desire god to forgiue all iniquity , and not leaue one vnforgiuen , and therefore wee must leaue none vnforsaken . one sinne separateth from god , as well as many ; one poyson killeth as well as many ; one hole sinketh the ship . christ suffered for all sins , as well as one ; he is the lambe of god that taketh away all the sinnes of the world : if hee pay not the vttermost farthing , wee neuer get out of prison . mortification killeth all sinne , and the vertue of christs death in vs , setteth vs against all sinne , as well as any sinne : and sanctification reduceth euery faculty to the first image , one as well as another ; in which the whole man must be blamelesse , for whatsoeuer is old must bee renewed . a day commeth when euery sinne shall be set in the open light , & if any one be vnrepented of , that shall bee found with vs , and laid vpon vs eternally . whence it must follow that euery true penitent , setteth himselfe against great sinnes , sinnes as red as scarlet , of a deepe dye , which euery one thinketh to repent of . small sinnes , defects , and omissions , common frailties , secret euils : dauids cutting sauls garment ; iohn hus his playing at chesse for losse of his time , and prouocation vnto anger . sweet and friendly sins . this streame of repentance is as the floud that drowned noahs neere friends and seruants ; so it drowneth our nearest and most friendly sinnes . and hereby thou hast a good note of sincerity , psal. . . the vpright in the way doe no iniquity ; sincerity hateth all waies of falshood : an hypocrite will strayne at comming into the common hall vpon the preparation day , but not at shedding the bloud of christ. euer true repentance carrieth a tender conscience , which is as a tender eye , that will water , and finde the trouble of the least moate ; as a strait shooe cannot indure the least stone within it , but will make him shrinke . the second tearme , [ to god : ] for this we haue sundry commandements . ioel . . turne to the lord , ier. . . turn to me , o disobedient children , ier. . . if thou returne , then returne to me , saith the lord. examples , dauid ; against thee , against thee , &c. ps. . the prodigall will returne to his father . reasons , first , because wee haue sinned against him , and turned not onely from him , but against him , hos. . . sinne is a turning away from the chiefe good ; repentance is a returning to the chiefe good . he will onely pardon sinne on this condition : sinne is a running from god , and into the hatred of god , only repentance is a returning into fauour , and friendship with him . he is our first husband , therefore let vs returne vnto him our first husband ; for at that time it was better than now , hos. . . it is the aduancement of our estate , and a returning to our first innocency . from hence it followeth , that it is not enough to cease to doe euill , vnlesse wee learne to doe well . esa. the first . it is not enough to put off the old man , vnlesse we put on the new man , ephes. . . not onely we must turn from the power of sathan , but to god , not onely returne from our wandring , but to the shepheard of our soules , . pet. . . true repentance is not only a ceasing from vnrighteousnesse , but an exercise of righteousnesse . hee that doth righteousnesse , is righteous : both are required fugere prohibita , & praecepta face●e . that true repentance carrieth god all along in his eye ; and it is the consecrating of a mans selfe wholly to god : so the apostle describeth it , . thes. . a turning from idols , to serue the liuing god. the scope and ayme of it is not the sauing of himselfe , but the seruice of god ; it bringeth not onely from the ignorance of god , but to the knowledge of god ; not onely from the hatred of god , but to the loue of god ; not only from contempt of god , but to the feare of god : not onely from loue of sinne , but to hatred of sinne ; not onely from practise of sinne , but to the practise of piety : and there is no man but may try his estate by this marke . he will still conceiue that hee hath alwaies to deale with god. if hee sin , he will seeke chiefly to cleare himselfe to god : hee will accuse himselfe to god , he wil not lye from god , till he haue made vp his peace , and gotten a discharge . his affections will bee after god ; his soule panteth after god : his soule thirsteth for god , euen the louing god , psal. . . because he hath tasted of god. his dependance is vpon god for counsell and direction : he will know , and inquire of gods word , and seruants , what to doe to be saued , acts . and acts . cap. . what repentance is not . a right rule is the measure of it selfe , and a crooked : and this description sheweth as well , what repentance is not , as what it is ▪ many things are like repentance , but are not it ; and this definition wil find out much counterfeit repentance , which goeth commonly for currant ; and seldome is the deceit found , till it be too late . many mistake ciuility , for repentance sufficient , but it is not ; for first , it is not sauing grace of the spirit , but common . no proper fruit of the gospell , but groweth amongst heathens . a man may haue it without christ , without faith ; yea , haue it , and goe to hell . except your righteousnesse exceede the righteousnesse of the scribes & pharisees , ye shall not enter , &c. ciuility is no change , nor turning ; it may couer sinne , it cannot cure it : it wrappeth a clout on the wound , but layeth no plaister : it may loppe some branches of sinne , but it striketh not the roote : it layeth a false finger on some sin or other . it looketh all at men , mens lawes , mens approbation , mens pleasing , more than god : and desireth rather to seeme good , than be good ; in all which it falleth short of repentance . a christian must haue that in his repentance , which no hypocrite hath . euery sorrow for sinne is not repentance , no , nor euery deepe sorrow for sinne . cain had deepe sorrow in respect of punishment : pharaoh howled , but it was for the thunders & haile , when it was ouer , so was his repentance : esau wept for the losse of the blessing , seeing some inconuenience to himself , more than the sin against god. saul deeply sorrowed , but it was because hee had heard the lord say , he had cast him off from being king , . sam. . . ahab was much humbled , but it was after he had heard euill denounced ( against him ) to cut off his posterity : all this is no repentance . quest. how may i know my sorrow to be a part of true repentance ? answ. . when it is godly sorrow , or repentance toward god , acts . . or sorrow according to god ; when the sorrow is more for the offence of god , than any shame , punishment , feare , or hell it selfe : for it looketh more on the offence of the great maiesty of god offended , than vpon the desert of his offences . for true sorrow is from loue of god , and the loue of god must bee more than of my selfe , or my owne saluation . here is the iust cause of griefe that christ is wounded . zach. . . they shall looke on him whom they have pierced . the waters of repentance issue , when the rocke of the heart is smitten , not with the rodde of the law , but the staffe of the gospell . acts . when they heard this , they were pricked . . when it driueth vnto god. ier . . if thou wilt return , returne vnto mee . if thy sorrow for sinne driueth thee from god , it is not godly sorrow ; as if it hinder faith , hearing , reading , prayer . the prodigals sorrow driueth him to his father . true repentance is not the hauing of a wound , but the obtaining of a cure . there is not only the feeling of a burthen , but the getting it off the backe , which is by obeying the call of christ , come vnto mee , &c. . when it is continuall , and constant : as good neuer washed with these waters , as become filthy after washing . the sorrow of repentance is not a fit , or qualme of sicknesse , but a sound cure : whereas the hypocrite forgeth that he was purged . try now thy sorrow , whether thou hast taken a purge , or a preparatiue . what ease hast thou after thy paine ? whether thou sufferest the smarting plaister to lye on to the full cure , or like a froward patient , hast pluckt it off , when it was but new laid . . euery leauing of sinne is not repentance , vnlesse there be a turning , a change , and reformation . for repentance is such a turning and change , as maketh a man cleane contrary vnto himselfe . whence it followes , that . abstinence from sins outwardly , is not reformation ; for a man sometimes abstaineth from sinne , because hee cannot commit it : and now his sin turneth from him , not hee from it . sometimes feare , or shame , or other sinister respects , may cause a man to forbeare , and yet not be contrary to himselfe : his heart and minde may be as foule and filthy as before . a pil●erer in the cage cannot steale , because hee is restrained ; but hee hath his pilfering minde still : here is a change in the condition , but repentance is a change of the person . iudas , no question , thus far left his sin ; he was sorry , he would doe so no more , and perhaps , would faine haue vndone that which he had done against christ. now wherein art thou beyond him ? not a whit if thou retainest thy disposition to sin , thy affection , and loue to euill . if thou couldest doe it safely from mans eye , and securely without the hazzarding of thy selfe on the wrath of god , wouldest thou doe it againe ? all is deceit and the spirit of bondage , and worldly sorrow , a repentance to be repented of . but if thou hatest sin , because god hateth it , and resoluest not to doe it , for his sake , as ioseph , all is well . . it will follow , that the lopping and cutting off of some sins , is not repentance , vnlesse the roots bee stocked and grubbed vp ; for this is not a change , but a restraining of washboughs , that will come againe . thou abstainest from swearing , but doest thou feare an oath ? thou actest not sin , but doest thou hate it , and put it away ? . that conquering of sin is not alwaies reformation , & turning from sin : for one sin may conquer another ; sathan may be cast out by beelzebub . ambition may conquer couetousnesse , hypocrisie may ouer-master many sins , but this is far from repentance : for by the feare of the lord a good man departeth from euill . i set the lord euer in my sight , that i should not sin against him . when grace and gods feare thus conquereth sin , it is a good signe . . euery change and reformation is not repentance , vnlesse the whole man be changed . the whole man must turn , both inward and outward , in both , all faculties and parts : but with this caution , that this change in euery part , is but in part , and imperfect , as the ayre in the dawning , is light in euery part , but in part ; and as luke-warme water , heat is in euery part , with cold . reason . the scripture calleth for a through change and sanctification in the soule , body , and spirit , . thes. . . the whole man must turne from the power of sathan unto god. the whole man must be made of an old , a new man , ephes. . . . else the remedy will bee short of the disease ; for the whole man is turned from god by sinne , and repentance must turne backe the whole man. deceiue not your selues in this great and weighty point ; some finde a change in their minde , and haue some illumination , and rest in that as repentance . but howeuer it is true , that the first thing in repentance , is the change of the mind from darknesse to light , yet repentance is not the turning of the vnderstanding vnto truth , vnlesse the will also be turned to god. it is no repentance for a papist to bee neuer so deuout , humble , charitable , penitent , if hee turne not his minde to the truth . it is no repentance in a protestant to imbrace the truth in iudgement , and profession , and liue vnreformed , and vnanswerable vnto it ; for his will must be changed , as well as his mind . . euery change of the whole man is not repentance , vnlesse it be from whole sin ; for repentance turneth from all sin , and continueth not any . obiect . no repentance can get away all sin in this life . answ. not that it bee not , but that it rage not . the iebusite will dwell within our borders , but see he be subdued and commanded . . that repentance is not true , which is not generall . . to look backe vpon any sin , is to turne the backe vpon god ; and to turne from one sin to another , is not repentance . herods reformation was farre from repentance ; for howsoeuer hee did many things , hee would not part with his herodias . keep no bosome sin . . turning from all sin is not repentance , vnlesse thou turnest to god. ceasing from euill is not repentance , vnlesse thou learne to doe good ; nor casting off the old man , vnlesse thou put on the new . now to turne to god , is to get a sincere purpose , desire , and endeauour to walke according to all gods commandements . try thy repentance : hath thy sorrow bin deep and godly ? hast thou got beyond ciuilitie ? imbracest thou the grace thou didst trample before , as a swine , vnder feet ? hast thou changed thy soule , thy whole man , from whole sin to god ? cap. . rules concerning persons that must repent . now in prosecuting the practice of repentance , i will confine my selfe within these bounds . . propound the rules and directions to guide vs in the duetie . . the lots or chiefe impediments which hinder repentance . . the meanes and helpes for the happy performance of it . . the signes and marks of a man truely repenting . . the motiues or inducements to prouoke vs to repentance . . the rules or directions to guide vs in this duety , concerne . the persons that must repent ; . the sinnes to bee repented of ; . the manner ; . the time . the generall rule concerning the persons , is , that all , and euerie man must repent . the word in the text is indefinite . except yee repent ; that is , all of you . acts . but now admonisheth euery man , euery where to repent . the doctrine of repentance is preached to all . . all haue sinned , and turned away from god ; all are depriued of the glory of god : there is none that doth good , no not one . . ioh. . . if any man say hee hath not sinne , he deceiueth himselfe , and the truth is not in him . iam. . in many things we sin all : therfore all haue need to repent . all men are vnder sin , rom. . . that is , all men in respect of naturall corruption , and actuall pollution , are equally vnder the guilt and punishment of sin , the sentence of the law , the curse of god. a matter of such danger , as a man had better bee vnder the weight of all the mountaines in the world , than vnder the weight of sinne vpon his soule : therefore euery man must repent . . euery man will say , hee would haue his sins remitted ; therefore euery man must repent : for repentance and remission of sins goe hand in hand . marke . . iohn preached the baptisme of repentance for remission of sins ; and the state of impenitency , is a state of perdition : except ye repent , ye shall perish , for you are yet in your sins . . euery one will say , hee would bee saued , and come to heauen at last , but without repentance , can be no saluation ; neither is there place in heauen , for an impenitent person ; flesh and bloud shall not inherit the kingdome of god : without shall be dogs , and swine not washed from their filthinesse . consider the commandement . ier. . . wash thy heart from filthinesse , that thou maiest be saued . . the threatning ; if christ wash thee not , then thou hast no part in him . the appropriated onely to those that haue part in the first resurrection , the second death shall haue no power ouer them . the folly of a man that aymeth at a high & excellent end , and neuer thinketh of the way and meanes to attayne that end : so it is to thinke of heauen , and not of repentance , the way and means to it . hence will follow , if all men , then naturall and vnregenerate men , be they neuer so ciuill , must hasten their repentance . for , they are as clouds without water , trees dead , without fruit , condemned persons without a pardon ; the law hath read an after sentence of death vpon them : and a madnesse were it for a fellon to looke to bee quit by that law that condemneth him ▪ that stare is nothing but death ▪ onely faith and repentance of the gospell , maketh thee capable of mercy and pardon . why is repentance preached to naturall men , but that of old men , they should be come new ? of wolues , they should become sheepe of christs fold ? of ethiopians and strangers , they shoud become of the houshold and family of god ? such were they to whom peter preached , act. . when so many thousands were conuerted : and in all ages we haue commission to instruct the contrary minded with meekenesse , waiting when god will giue them repentance , . tim. . . ciuill men haue most need be called to repentance , because they thinke of all other , they least need repentance , and seem to themselues not to be so farre from the kingdome of god , as indeed they be : for hauing no sense of their misery , they rest in pure naturals , ciuill honesty , externall vertues , as in a good estate . and indeed , this conceit of their goodnesse , leaueth them in a damnable condition ; that what our lord saith of a rich man. i may say of a ciuill man ; it is hard for him to come to heauen , and often extreame flagitious sinners are sooner cōuerted . publicans and harlots that cannot haue that conceit of themselues , goe often into heauen before them . let all such well consider , what is all ciuill , vpright honest carriage before god , without faith and repentance . surely nothing but a shining sinne , and beautifull abhomination : and therefore the apostle paul , though before his conuer●sion hee was beyond all ciuill men in respect of gifts , vertues , and righteousnesse of the law , yet he must vndoe all this , and cast out all as dung in comparison of grace , and begin all againe . what better was the pharisee for thanking god he was not as other ; vniust , extortioner , nor as the despised publican , when hee could not thanke god , that hee was a penitent , or beleeuer ? what better art thou to say , i thanke god i come to church , heare the word , receiue the sacraments , pay men their due , giue almes to the poore ? when with a forme of ciuility or religion , thou onely couerest thy corruption from thine owne eyes , as a man in the darke ; but art an enemy to the power of godlinesse , to the powerfull preaching of the word , to godly preachers ; a resister of faith , repentance , mortification , and holinesse in thy selfe , and others , without which thou shalt neuer see god : thanke god as much as thou wilt , thou shalt neuer get thanke from god for all this . if all men , then godly and regenerate men , who haue already repented , they must hold on their repentance : for , euen the best men after grace receiued , haue sinne dwelling in them . rom. . . the law is spirituall , but i am carnall , sold vnder sinne . paul was then long conuerted , & euen then did that he hated , and hated what he did , verse . and no man in earth so iust that sinneth not , eccl. . . witnesse noah , lot , abraham , dauid , pet●r , the virgin mary 〈…〉 they are , out-straying , psal. . . god will haue the best men trayned in repentance by the daily sight of their sinnes , in many burdens , temptations , corruptions , sicknesses , casualties , and death it selfe : for euen they by many afflictions , must enter into heauen : all fruits of sinne , must be goades to repentance . the best must daily repent , because euen the best duties performed by the strength of grace , are in themselues sinfull and defectiue : the righteousnesse of the christian is as a filthy clout . how much cause haue they daily to bewaile their sinnes , that must repent for their best duties ? our lord hath taught his disciples , and the most regenerate , to pray daily for forgiuenes of sinne , which is an act of repentance . neuer can a man bee free from repentance , till he be free from sinne ; whic● 〈◊〉 use the best can neuer 〈…〉 , he must neuer lay 〈…〉 repentance . when thou hast attained a perfect image of god , then farewell repentance ; but that image which was lost in a moment , cannot be repayred throughout the whole life , for the repayring of which , they must still retaine and renue repentance . if all men , then young men must repent . eccles. . . remember thy creator in the daies of thy youth : for , how is it for vs to take the corruption of nature in hand betimes ? for sinne fasteneth by continuance ; a sore the longer vncured , the more incurable it is ; so in this corruption which is morbus naturae , and habits grow into another nature , which will not be repelled easily . the grace of repentance , is a gift of god , not in our owne power , and must be taken while it is offered ; if god offer it now to thee a young man , or maid , refuse not this gracious offer , but euen this day heare his voice ; and as young samuel , say , speake lord , thy seruant heareth . what a commendation and aduantage is it for youth to bee early graced , and truely conuerted , euen in the morning of their life ? many sinnes are preuented in such a one , whereby also much sorrow and accusation is cut off , which doth often perplexe good men : as dauid prayeth often against the sinnes of his youth . besides , such a one hath many opportunities of well doing , and aboundeth in good duties , to their abundant comfort , both here , and in their reckoning . young persons may dye , they haue no lease of their liues ; youth is as fickle as age , time and tide stayeth not : perhaps the gospell will not stay with thee , perhaps thou art not to stay in the world : know thy day , and time of visitation . if all men , then old men must hasten their repentance , while yet their glasse runneth . if young men must not deferre their repentance , because they may dye ; old men must much more , because they must dye . thou art an old man , whose time in the likely course of nature , cannot be long ; hast thou deferred thy repentance till the . or . houre , and yet is it too soone to repent ? was not iesabel in state fearefull enough before god by her fornication and filthinesse , but that god gaue her space to repent , and the repented not ? this is the very height of sinne , and heapeth vp a terrible damnation . is it not damnation enough to be a sinner before god , but an old sinner , an old drunkard , swearer , fornicator , lyer , cousner , an old foxe , and an old barking dogge against all goodnesse ? consider how the lees and dregs of profanenesse be most sowre and stinking in old men : what a filthy sent leaueth an old sinner , when he is gone ? he was an old gracelesse man , enemy of god to death ; only his sinne was strong , and youthfull in him to the last . if all , then women must repent too , if they will not perish . gods schoole is as well open for women , as for men ; and the scriptures and the ministery belong as well to women as to men , and these are commanded to learne the doctrine of faith and repentance , as men , and to professe the feare of god , tim. . . women were made to the image of god as well as men . gen. . and were first in transgression , and need repentance as well as men . women are heyres of the same grace of life , and promises , and are to be saued by the same way and meanes as men . they shall be saued if they continue in faith , loue , holinesse , and modesty . . tim. . . in christ , neither male nor female , &c. the examples of many gracious women are propounded in scripture , for imitation of all women : the vertuous woman hath the law of grace set in her lips . many godly women followed christ to heare his sermons ; the poore woman that washed christ his feete with teares , and wiped them with her hayres : a notable eye-marke to all women of repentance . mary was commended by christ , for chusing the better party ; and the blessed virgin mary , for laying the word in her heart . the lord loueth godlines , religion , repentance , being his owne grace , as well in women , as in men ; and the times of sickenesse and death come on women as on men , and then nothing but true grace can bestead them . cap. . rules concerning sinnes to be repented of . the second rule for directing our repentance , concerneth sinnes to bee repented of . the generall rule is vnquestionable , that all sins must bee repented of : because . because the law of god condemneth all sins , and the gospell pardoneth all , and faith and repentance onely obtaine that pardon . we haue not learned , that any sin is veniall in it selfe ; but none not veniall by repentance . . one sinne vnrepented of , condemneth the sinner as certainly as a thousand ; as one stab at the heart killeth him as dead as a thousand . . although the least sinne committed be damnable , that is , deserueth damnation ; yet not the commission of the greatest sins bringeth damnation , but the continuance in them . the onely damning sin is impenitencie , in respect of the act , though not in respect of the desert . . the scripture , eccles. . . would haue vs know this , that god will bring euery thing into iudgement , and , chapt. . vers. . god will bring euery worke vnto iudgement , with euery secret thing done in the flesh , whether it bee good or euill : therefore euery sin must bee repented of . for looke what sin thou iudgest not in thy self , thou leauest to god to iudge . if anie sin lye shut vp in the booke of thy conscience , vnblotted by repentance , the day commeth , in which that booke shall bee opened , and it shall bee found . hence the apostle , acts . . inciteth the athenians to repent , because god had appointed a day to iudge the world . from this generall , followeth these conclusions . . we must then repent of sins both knowne and vnknowne . for knowne sins euery one will assent ; if they be priuate , they must be priuately repented of , if open , they call for declaration of repentance openly . knowne sins are not pardoned , but vpon speciall repentance . but besides these , are a number of secret , vnknowne , and hidden sins , euen in the regenerate themselues . psa. . for who knoweth how oft he offendeth ? let the best search his heart with lights , and do it most diligently , and vnpartially , yet it is vngageable . he can neuer get to the bottome to finde out all his sins : numbers are committed , which hee knoweth not to bee sins . numbers are committed , which in processe of time are forgotten : a number of sins lye close to our best dueties , and we discerne them not . now if they be sins , they must be repented of . quest. how can vnknowne sins be repented of ? answ. as knowne sins must be repented with particular repentance , so vnknowne by a generall repentance , which god in mercy accepteth for these , or else no flesh could be saued . the patriarchs most of them liued in poligamie , which was euer a sin : nor could they be saued , without repentance of this sin ; and yet wee reade not that anie of them specially repented of it , because of the corruption of the times , they knew it not to be sin , onely god in mercy accepted a generall repentance for the same . yet they repented specially of knowne sins ; as dauid of his murder and adulterie : yet we read not that he specially repented of this . by this wee see , that had wee not knowne sins , we haue an infinite number of vnknown euils , whereof wee stand guiltie , and whereof we must repent daily , and pray with dauid , lord , forgiue giue mee my secret and vnknowne sins . if all sins , then wee must repent not only of great , but the smallest sins : for . no sin is so little as not to neede repentance ; for the least sin is an infinite offence against an infinite god , an infinite law , meriting an infinite damnation . . the smallest of sins , negligences , omissions , ouer-sights , hastinesse of speech , passion , must be repented of , and resisted , else they grow more common , and more strong , or at least , as little theeues , they open the doores and windowes to greater , and stronger : hee can neuer ouercome the greater , that doth not smaller . . here is more assurance and triall of sound grace , than in that repentance of great sinnes : for . true grace lesseneth no sin , but aggrauateth it . . generall , common , and restraining grace , may shunne and grieue for great and open sins ; as the heathens themselues . but it must bee sound grace that groweth to the hatred of smallest , and most secret euils . . sound grace desires to cleare the booke of god , and wipe out the score , as well pence and farthings , as pounds and talents . . the nature of sin standeth not in the materiall part , which often is in a little thing ; but in the forme or anomy , which is the transgression of the law : and this may bee in an apple , as well as a talent of gold . yea the most poysonfull sin of all was in an apple ; a small thing , to show the sinne in smallest things not to be small . if all sins must be repented of , then sins of knowledge and presumption : which are of two sorts . . when wee attempt any thing aboue our owne strength , not sensible of our owne weaknesse ; which is , for the most part , punished with fearefull fals , as peter . neuer any disciple fell so dangerously as he : for neuer any of them was so presumptuous as he . . when wee dare attempt a●ie thing against the truth and iustice of god ; knowing his will , but runne against it . sometimes . dreaming that god is made all of mercy ; not so iust as the law saith . . because hee holdeth his peace , wee thinke him like our selues , and conceiue he will neuer punish . . sometimes supposing wee can repent when we will. . that howeuer hee deale with others , yet hee will not grow into such displeasure with vs : hence wee grow secure in sinne . these sins must bee repented of , because they mightily preuaile , psal. . . sins against conscience waste the conscience , make great gashes , destroy graces , grieue the spirit , setteth a mans owne best friend against him , that is , his owne conscience , which becommeth a seruant , a iudge , a witnesse , & executioner . . a marke of a wicked man , is to make league with hell , and death , and goe on in sinne ; and though the sword passe through the land , to cry peace , peace . . great is the difference betweene the sins of godly and wicked : one sinneth of weaknesse , the other of wickednesse ; one is drawne to sin violently , the other runneth willingly : the one sinneth against his purpose , the other purposeth sin ; the one slippeth into sin , the other lyeth downe , and walloweth in it : the one slumbers , the other is in a dead sleep . . we must hasten out of presumptuous sins , because the sin against the holy ghost is of this kind of sins ; though not euery sin of presumption , and against knowledge , and conscience , but such a presumption as renounceth the whole gospell , and that of set purpose and malice against the maiesty of god , and of christ , heb. . . if all sins , then sins of aggrauating , or scandalous circumstances : as . old and customable sins , which are growne strong and habituall , and neede a long and earnest repentance to cut and breake them off ; and here especially our oldest and strongest sin of all , the mother and nurse of all the rest , our originall corruption , had need bee bewailed , being as a great wheele in a clocke , that setteth all wheeles a mouing , while it seemeth to moue slowest . yet not one of a hundreth taketh this of all other in hand , as not seeing the danger of it . but neuer did any truely repent , that begun not here , and first conquered this master ▪ esteeming it the most foul● , and hatefull of all , as dauid , psal . and paul cryeth out of it , as most secret , deceitfull , powerfull euill , rom. . . sweete , pleasing , and profitable sins ▪ the more pleasure thou hast taken in sin , the more shall thy sorrow bee sooner or later , and shalt know one day ( but the sooner , the better ) that thy sweetest sin is a poison , or rats-bane , sweet in going down : but forget the danger , and please thy palate a while , it shall work in thy bowels , and bring death sure enough . if sin bee not as a dagger at the heart before , it shall after the commission . the profit of sinne , is like achans wedge , it cost his life . vnhappy is that profit of the world , gotten by the losse of the soule . . sins of the godly after conuersion , are greater than common mens . . they are committed against more grace , more means , more knowledge . . it is more noted , being in a greater light . dauid caused the enemies to blaspheme , and the godly bee ashamed because of sin . . there is great profession of loue to god ▪ and this cannot but worke great sorrow for offending him . luke . the woman that had much forgiuen her , loued much ; and so in peter , he sorrowed bitterly , as his loue was great . . the lord taketh sinne more hainously at their hands , than any others ; as a father , abuse and dishonour from his son . christ complaineth it was thou my friend and familiar , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . sins against mean● , against warning , admonition , vowes , promises , correction , much prouoke the lord to wrath . so christ aggrauateth iudas his sin , he hath the greater sin . iohn . he not only knew my doctrine , saw my miracles , but was warned . peter after warning on christs part , and protestations on his owne , so fowly denying : oh how the sin pricketh him , and giueth him no rest till hee had met the lord by repentance ! most sins of men in these daies of light , are not for want of knowledge , but against knowledge , admonition , and conscience ; the sins of men are taught , among whom the gospell is still preached , and men follow with daily instructions . all of them are against the vow and promise of baptisme , many of them against speciall motions of spirit , against speciall promises , and vowes to god , either in time of affliction , or terrour of conscience , or bodily sicknesse , or comming to saluation , when men haue resolued and promised a change of life : all these are fearefull sins , and haue a loud voice , to call either thee to repent , or god to reuenge . sinnes of open profanenesse . as , against holy times ; swearing , whoring , drinking , gaming on the sabbaoth day : a time holy , wherein ordinary lawfull actions are prohibited ; as iourneyes , markets , bying , selling , and euery piece of ordinary calling . against holy places ; profane thought● , speeches , actions in the church and house of god. the holier the place , the fouler the sinne . against holy exercises , disgracing , reproching , & scorning the exercises of religion , preaching , hearing , prayer , singing in the family , and other godly duties . against godly persons , and such as excell in vertue ; reuiling godly men vnder titles of puritans , hypocrites , factious , and troublers of the state . little know men the height of profanenesse they are growne to in these sins , nor what , nor whom they blaspheme , nor what a fierce plague of god hangeth ouer them , which nothing but timely repentance can turne away . let such therefore try their repentance , if the wickednesse and profanenesse of their hearts may be forgiuen them . cap. . concerning the manner of entrance into repentance . the third rule for the direction of our repentance , concerneth the manner of it , and this both of entrance , proceeding . . for the right entrance into this duty , wee must know that there can be no true repentance , without due preparation . amos . . prepare to meet thy god , o israel . and in all diuine duties , the rule is , eccles. ● . be not hasty with thy feet , nor rash in thy mouth , but consider how thou must doe a good thing wel . in this preparation , remember , thy selfe , and thy owne estate : for a man must returne into himselfe , before he can returne to god. the prodigall sonne , as he departed from his father , so he departed from himselfe ; and therefore before hee returned to his father , he is said to be in se reuersus , he returned into himselfe . esa. . . returne into your mindes , o transgressors : implying , that sinners are as madde men , out of their right mindes , & must come into themselues againe , before they be well . now , in considering thy selfe , first , remember from what an happy estate thou art fallen . reuel . . . remember whence thou art fallen , and repent : so the prodigall remembred from what an happy condition in his fathers house , he was fallen . remember thy waies , and workes see , and say how foolishly thou hast done : so dauid , i considered my wayes , and turned my feete , psal. . . proclaime thine owne folly , as dauid , i haue done very foolishly : ex lege agnitio paccati , weigh thy sins in the ballance , not of crooked iudgement , reason , or affections , but of the law of god , which maketh them exceed all the mountaines of the world in weight ; for now must they needs presse thee downe to hell , powring on thy head all the curses written in that booke . see them in the glasse of the gospell , committed against the bloud of the couenant , thou hauing done what thou canst to make that of none effect . see in them thy vile and abiect condition , that durst commit such sins against god , to abhorre thy selfe with iob in dust and ashes . consider thy forlorne and cursed condition , till thou dost repent : thou art without god ; he that sinneth , hath neither seene god , nor knoweth him , iohn . . . thou lyest in a state wherein thou art not capable of gods mercy , for god will not be mencifull to that man , deut. . . nay , he cannot , vnlesse he can be vniust in bestowing grace vpon the contemners of grace . say not god is mercifull ▪ for his bounty would lead thee to repentance ; but the heart that cannot repent , treasureth vp wrath against the day , rom. . yea , thou lyest in a state in which the angell of the lords wrath is ready to meet thee , as balaam , with death at euery corner . reuel . . . the angell that powred out the v●o●s of gods wrath on the earth : the reason is giuen , because they repented not of their works : and except ye repent , ye must perish euerlastingly . in this preparation , remember with whom thou hast to deale : repentance is a drawing neere vnto god , iam. . men draw neere vnto god many waies ; by outward profession , by inward faith & apprehension , by prayer and inuocation , but especially by repentance and conuersion : therefore saith iames , draw neere to god , cleanse your hands , ye sinners , and wash your hearts ye wauering minded : for sin estrangeth , separateth , withdraweth from god ; but repentance is a returning to him , and striking a new league . in this approach to god , it will notably set forward repentance . if thou set him before thee , a god cloathed with maiesty and honour : with iustice , and wrath against sin : this striketh the soule with an awfull feare , and dread of god , to make it stoope before him . see we how the idolatrous person will cast himselfe on his face before his idoll : he will goe barefoot , creepe along as a worme from one end of the church to another , to get a kisse of it : and shall we approach the true god with so little reuerence , when they shew so much to idols ? it is the feare of god that diminisheth the power of sinne . if thou set him before thee in the riches of his mercy , in prouiding so excellent a remedy against sinne , as is the precious bloud of his deare sonne , when nothing in the world else would serue , . pet. . . and now to set thy face towards god , as daniel did , dā . . . implying a drawing of the minde from all other distractions & occasions , as now hauing onely to doe with god , who in this duty requireth the whole heart , and the powring out of the soule before him . to testifie that we are turned quite out of our selues , in whom is no helpe , and depend onely vpon him for all supplies and mercy . in this preparation , consider the necessity , benefit , and vse of repentance . that nothing else can free vs from the snare of the death in which we are captiues , . tim. . nothing else reconcileth vs vnto god , and restoreth vs to his fauour . nothing else correcteth the corruption of nature , and returneth into innocency . nothing else reneweth our life and course , and maketh vs capable of holinesse , or happinesse . all this preparation is requisite ; not onely because of gods command , but rash and temerarious vndertaking of religious duties , is a taking of gods name in vaine , and fruitlesse . if daniel be not fit till hee be prepared , much lesse we who haue so many distractions , so much earth , so dull spirits . there is no comfort in doing the duty , but in the well and acceptable doing of it : and neuer is it well performed , but when we are well prepared . cap. . concerning the wise proceeding in repentance . the wise proceeding in repentance , standeth in these things . to begin the worke within , with cleansing the heart . ezek. . . cast away your transgressions , and make you a new heart , & a new spirit . for , the heart is the fountaine of actions ; as that is , so are they : out of the abundance of the heart , the mouth speaketh , the hand acteth : if the heart bee a fusty vessell , the lord will powre none of his gracious liquor into it : as that is , so is the whole man ; if the roote be naught , so are the branches , so are the fruits . this is the most compendious way : wash the inside first , saith christ , & all shall be cleane . a vaine and lost labour it is to offer to stoppe the current of a streame , if you goe not to the fountaine : a vaine thing in a gardener to cut off the toppes of weedes , and leaue the root , which fasteneth it selfe so much the deeper : and therefore the prophet dauid praying for the grace of repentance , psal. . wash me , purge me ; hee telleth the lord where he would haue him begin , create in me a new heart , and renew a right spirit . comming outwardly , begin with those master sins that are most rooted , and haue most foyled vs : for as in an army , if the generals and captaines bee cut off , the common souldiers are easily routed : so if our chiefest sins , which haue been commanders , and borne most sway and rule in vs , be mortified and killed , the lesser sins will bee more easily subdued and chased ▪ . sam. . . when the philistim● saw their champion goliah was dead , they fled . blast and plucke vp the roote , the branches and succours withers of themselues : cut off the right hand , right eye . herod had bin in a faire way of repentance , if he could haue begun with herodias . . it is obseruable in the scripture of most true penitents , that they begun with the strongest sins . dauid beginneth with his bathsabeh , and testifieth a notable repentance , psal. . saul once mastering his fury and rage in persecuting , hee shall quickly become a zealous preacher . if we could see some men lay aside their malice and hatred of good men ( which is a strong snare of the deuill ) wee would hope to see them forward and louing , and ioyne themselues with such as walke in the waies of god. zacheus once mastering his pilling , and polling , and couetous catching after the world , becometh a notable example of a true penitent . so could we see a worldling , an vsurer , an oppressour , once giue vp his couetousnesse , wee should expect any good thing from them . wee should hope to see them diligent in gods house , which now , in the weeke day , they thinke a losse of time . wee should see them restoring as fast as they fetched in ; we should see them as liberall to gods worship , and good vses , as they haue beene basely griple . wee should see them as mercifull , and charitable , as they haue beene cruell , and vnmercifull . we should see with couetousnesse , the roote of all euill , all the boughes and branches fall . till this bee done , neuer say thou hast repented of any sin : for he neuer repented of any sin , whose master-sin is alone , is spared , and vnrepented . . in wise proceeding , when thou hast begun with any sin , go through stitch with it ; not only to the shaking of the root , but to the vnrooting , and casting it out of the ground : for . in all true repentance , there is a clearing of ones selfe , . cor. . . in our rotten frame and building , it will not leaue a stone vpon a stone . . to finde mercy there must bee confessing and forsaking , pro . . the profession of euerie true penitent must bee that of paul , i was a blasphemer , i was an oppressour , but now god hath shewed mercy . i am no such man now . now all this will not be done , but by earnest endeauour : slighting and slubbring of this businesse , leaueth men in the suddes they were in before : as some dally with their sins , and semble a repentance as men that ioyne , doe a fight . perhaps they will this time of yeare come to confession , and seeme very penitent ; and hauing confessed , thinke themselues eased : but it is as a drunkard , by vomiting , that hee may drinke more : so these to go fresh to drinke in sin againe . some will sweare and curse , and say , god forgiue mee , you make mee sweare ; and sweare as fast by and by again . but these roots of sin remaine . some pressed by gods hand , force a repentance , and make many confessions and promises ; but after returne , are as fresh to sin , as a dogge to vomit , or the horse to the smell of his dung . here is no parting with sinne : well may hee say , i was a swearer , drunkard , a tippler , an hater of god , and so am i still for all my dissembling repentance . i was neuer other , nor like to be . . in this wise proceeding , rest not in the rooting out of sin , till thou seest the rooting , and growth of the contrary grace : for in all true repentance , is a change in the iudgement from errour to truth , in the will from euill to good , in the whole man from darknesse to light . thou canst show no repentance , if thou canst not show this change . true repentance maketh a man cleane contrary vnto himselfe , and changeth him into a cleane other man. his whole nature is changed from a corrupt and carnall , into a spirituall nature . in nature an aethiopian cannot change his colour , but grace changeth nature : of a bramble , he becometh a vine , of a thorne , a fig tree , of a wilde , a naturall oliue , of a lyon , a lambe , of a dogge vnder boord , a son sitting at table , of a saul , a paul. he is changed in all his parts and members ; they were , as swords and speares , weapons of vnrighteousnesse and fiercenesse against god , and good men , now are turned into sythes and mattocks , weapons of grace , and instruments of common good in time of peace . his whole course is changed ; of a louer of sin , hee is be come a loather of sin , and louer of grace : of a receiuer and deceiuer , it maketh zacheus a restorer , and charitable destributer . of one thirsting after the bloud of saints , it maketh saul thirst now after their saluation . of a waster of the lords talent , it maketh him increase it . let not thy soule deceiue thee in thy repentance , except it haue brought thee thus farre to expresse the contrary grace . solomon could not satisfie himselfe with his repentance of those fowle sins of lust , till hee had written his booke of repentance : nor augustine , till hee had written his book of retractations : nor cranmer , till he had burned his vnworthy right hand . trust not thy repentance for wantonnesse and vncleannesse , vnlesse as the woman , luke . who had abused her eyes , her haire and lippes to folly , shee gaue her lippes to kisse his feete , her eyes to wash them , and her haire to dry them . thou must expresse humility , modesty , and repentance , in members most abused . dauid polluting his bed , washeth it with teares . trust not thy repentance for couetousnesse , vsury , briberie , without restitution , as zacheus , without expression of charitie , mercifulnesse to the poore , and without free , and liberall dispensing to pious and godly vses . hath thine house been a profane house , a gaming house , an house of swearing , riot , and disorder ? thou hast not repented , though these things bee left , if thou hast not reformed it vnto a house of prayer . hast thou bin an enemie , or no friend to gods seruants , and seruice ? thou hast not repented in putting off thy malice , vnlesse thou hast put on louing affections , and expressest loue aboue the former hatred . hast thou sinned in disgracing and reuiling the seruants of god , and professors of the gospell , casting on them the com●mon termes of hypocrites , puritans ? thou hast neuer repented , if thou dost not iustifie , and defend them , and right them in their names , and godly practices : and so in all others sins . true repentance will not only vndoe what is ill done , but will set vp with both hands what it hath plucked downe ; it will now see god haue his glorie , and men their right . i conclude with . iohn . . let none deceiue you , let none deceiue himselfe , hee that doth righteousnesse , is righteous , as he is righteous . cap. . concerning the time of repentance , both of . possibilitie , . necessitie . the fourth rule of direction concerning the time of repentance , for the time , is either of . possibilitie , . necessitie . the time of possibilitie is , the whole time of this life , and onely the time of this life . except ye repent , while ye liue here , ye shall perish eternally . god giueth euery man a space to repent in , as ●●zabel , reu. . . that is , the space of this life ; and any time of this life the lord may giue repentance . . tim. . . waiting at any time . mat. . . agree in the way . . after this life can bee no repentance , for these reasons . . because there is no faith that ceaseth . the tree cut down , no fruit can grow any more : repentance is a fruit of faith. because the acts & parts of repentance are only for this life . these are : . mortification , godly sorrow , christian combat● . . renouation , growth in grace , strife to perfection . all these are by death abolished : no more teares , fight , no more imperfection , no more molestation of sin ; but victory and perfection attained . . after death is nothing but iudgement . heb , . . there is a resting from labour of repentance , no more working , no more washing , no purgatory , no more oyle may be gotten after the doore is shut , no more place for repentance is to be found being at the waies end ; repentance is the way of life . this consideration calleth vs to the speedy vndertaking of repentance , euen while this fraile and vncertaine life lasteth ; for who hath a lease of his life , but for so few yeares as hezekiah ? thou mayest dream of many yeares , as the glutton did , when that night his soule was taken , and hee called a foole , and so prooued . nature teacheth to take the time allotted for all other things ; the husbādmā to sow while seed-time lasteth , to make hay while the sunne shineth ; the merchant to buy and trade , while the faire lasteth ; the sea man to take time and wind , which stayeth for no man : the smith to strike while the iron is hot ; the souldier to fight while the battell continueth : yea , the very storke , and crane , and swallow , to know their appointed time , ierem. . . and should not grace teach men to repent while they liue ? obiect . yes , god forbid but we should ; but when dying day commeth , &c. answ. wouldest thou repent on thy dying day ? why then not euery day of thy life , seeing euery day may be thy dying day ? and why doth thy folly not esteeme it so ? . pet. . . the time of necessity is the whole time of our life ; the whole life being but one day of repentance , and ought to bee begun , continued , and concluded with repentance . this generall we will take asunder into these propositions . the first thing a christian must doe , is to repent . looke at god ; his commandement , is , first seeke the kingdome of god ; to day , heare his voyce , psal. . . exhort one another while it is called to day , heb. . . eccles. . . his spirit will bee more grieued to morrow , and stand further from our helpe and comfort , and the more he is grieued , the hardlier will he be intreated . his patience is more abused by refusing the meanes of our repentance this day : by slighting his voyce , calling vs , his stretching out his hand this day offering grace , and by not listening to the knockes and raps at the doore of our hearts . his wrath will be more increased by the increase of our sin this day before to morrow ; and being prouoked , may iustly giue vp the sinner to a heart that cannot repent . were it not iust , that seeing he calleth , and they will not heare , that either hee should be dumbe , and neuer call hereafter , or god deafe , neuer to heare thee call ? if thou that wilt not repent at gods call and command , should not finde repentance to bee at thy call and command ; liue forgetfull of god , and dye forgetfull of thy selfe . looke at our selues , and see if repentance had not need bee thy first taske . for , before repentance , a man is an euill tree , and an euill tree can bring no good fruit ; thou canst not pray , nor be heard in prayer ; thou canst not heare , nor receiue sacraments , but to damnation , nor performe any duty of piety or charity acceptably , till thou hast repented : if thou hast any thing to doe with god , or any expectation from him , thou must first wash and cleanse thy selfe , and then come and reason with him , isa. . if thou beest not apt , or willing to repent to day , thou wilt be lesse apt to morrow : for the heart will be more hardened , the conscience more seared , the will more crooked , the conuersion more difficult , corruption more rooted by continuance , the nayle ha●der driuen in , the soule more deadly stung , thy selfe furre weaker , to get out of silme , in all which regards , thou canst not vndertake repentance too soon . look vpon sin , and whether we had not need deale with it at first : for sinne is like fire set into our house to burne vs vp ; who but a mad man would not bestir himself with all speed to quench it in the first sparke , or breaking out , before it be increased to a great slame ? should we not be as carefull for our soules as for out houses ? it is morbus natura , wee are wise to take our bodily diseases in hand betime , because the medicine is prepared too late , when the disease hath preuailed by continuance . it is the plague of the soule , for which the physitians prescribe . sin by continuance groweth more in number , and more in strength ; it is still ingendring , and groweth more fruitfull : one sin is a linke to another , drawing that , and one sin must maintaine another . ahab must maintaine his couetousnesse by murther , gehesi● one by another ; dauid his adultery by murther : solomon from carnall whoredome , to spirituall : herod maintaining incest , must cut off iohns head : sinne groweth stronger after the birth , and as a plant of the diuels planting . take it when it is new set , it may be plucked vp easily , but let it grow to a tree , no strugling can plucke it vp , nor many blowes strike it downe . sin is strong in the cogitation , stronger in affection , most in action and heart . looke vpon repentance , and there is a twofold repentance , that is seldome true . late repentance : for then commonly sin leaueth vs , not we sin ; and when repentance liueth not with vs , commonly it dyeth with vs : and what thanke is it to leaue the world , when the world leaueth him , and casteth him off ? when weakenesse hindereth him to sinne , wee must thanke his weakenesse , not him , saith basil. forced repentance , when men in distresse of body , or mind , or feare of death , pretend a repentance ; will promise , pray , vow , or doe any thing : but the feare is scarce ouer , but so is their repentance ▪ then returneth the vncleane spirits with seauen worse than himselfe ; and now running from god , god is gone further off , than before ; and a thousand to one neuer returneth againe . o therefore is the delay so dangerous ? is neither the day of thy life , nor the day of grace certaine ? is the present day late enough ? may the next day be too late ? how darest thou cast thy repentance into thy last accounts , which ought to be the first worke of euery christian ? how darest thou deferre it beyond this day , and hazzard to lose that in one moment , which can neuer be hoped or gayned afterward ? let euery eye behold christ mourning ouer him , as ouer ierusalem : oh that thou haddest in this day knowne the things of thy peace ! but these things are hid from thine eyes : a wise man may slippe , or fall into a pit , but he is a mad man that will not rise out againe . as repentance must be the first , so it must be the constant and daily exercise of euery christian , who must esteeme his whole life , a continuall repentance . we sweepe our houses euery day , but the houses of our hearts haue more need , because of the soyle and dust of our daily infirmities : our hands haue daily need of washing , our hearts much more . as the bloud runneth through all the veines , and is necessary to carry life and spirit through all the parts : so repentance must run through all the occasions of the day : all which call vs to repent . for we are bound to the daily sacrifice and seruice of god ; which cannot be performed without repentance . come before god without repentance , all is one as if thou cut off a dogs head , or offer swines flesh . our daily failing cals vs to daily repentance ; we goe ouer daily frailties , many yeelding to temptations , many rouing thoughts , idle speeches , many sinfull actions of bad and scandalous examples , many secret sins not easily found out , many sinfull defects cleauing to our best duties ; euery one of these call vs to a constant practise of repentance in examination , confession , watchfulnesse , mortification , &c. many are the daily troubles of our callings , many afflictions meete vs ; many crosses befall vs in our family , in our estate , in our friends ; many afflictions vpon the church and land we heare of : euery of these haue a loud voice to summon vs to daily repentance : for man suffereth for his sin ; and remoue the cause , the effect will cease . we stand in need of daily blessings and new fauours , and these call on vs to renue our repentance daily , for else our sins will hinder good things from vs : either we must remoue them , or they will remoue gods mercies from vs ; and instead of blessings , cast vs into perils and dangers euery moment . for time , repentance is also the last duty of a christan which hee must principally intend . for. all naturall motion is swifter to the center , and so supernaturall : euery sound grace is most stirring at last , and this especially , because sathan is most stirring in temptation , and so in his last act is most troublesome ; and therefore repentance must bee most busie in thrusting downe the last powers raised against it . in sicknesse , sorrow , and approach of death , is great cause of sight , sense , and godly sorrow for sinne , the mother of them . now is a time of humiliation , mortification , so that now the worst can dissemble a repentance , and therefore now true repentance cannot but aboue all times shew it selfe . the lesse time that grace seeth it hath to worke in , the more stirring and working it will be ; onely grieued that it hath not more , and cannot more glorifie god : and as friends parting ▪ when they take their last farewell , they desire to take their fill one of another ; so the saint● being to bid farewell to godly sorrow , are willing to take their fill of it . what is it else thou wouldest haue thy master finde thee doing at his comming , but so doing ? and what else hath the promise of blessednesse ? & what seruant else , but hee whom the master findeth so doing ? now the way to doe it well at last , is to exercise it well before hand , else it will hardly and ●unglingly come off : but what a man doth customably , and habitually , is done easily , cunningly , and comfortably . nothing but the dispatch of this businesse maketh life sweet and desirable . nothing else affordeth peace with god , part in christ , quietnesse of conscience ; but the comsort of sound repentance , without any of which , life is no better than death . nothing but this can allay the feares and bitternesse of death : how can the euill seruant but feare to be called to accounts , that hath neuer made them ready ? how can the condemned pellon but feare the assizes , who neuer looked after pardon ? but why should the soule feare to goe forth to god , when it knoweth it is reconciled to him ? what need he feare sudden death , who is euer prepared ? when a malefactor hath sued out his pardon , let the assizes come when they will , the sooner the better : neuer will that soule feare to goe to christ , that is in christ ; nay , it will desire it , because it is best of all . cap. . let●s of repentance in respect of sinne . the second thing propounded to further the practise of repentance , is to remoue the lets and impediments which hinder men from the practise of it . for , the more excellent any duty or grace is , the more difficulty there is in attaining it ; and repentance being of all graces the first and leader , wee must not thinke it easie to come by . god seeing it in our nature , lightly to set by things we easily come by , hath set a price vpon his best blessings , that wee might prize them : and is not so prodigall of them , as to cast them vpon sleepers , and sloathfull persons , that thinke them worth no paines nor labour . and sathan hangeth such weight on our corruption , and by his policy and power , so cloggeth and blocketh vp the way to this grace , as very few are able and willing to incounter with so many glants , and hydraes , & to vndertake so many herculean labours and difficulties , as hee must goe through , that meaneth to goe through stitch with sound repentance . though therefore men vnacquainted with repentance , think it the easiest thing in the world ; an houres worke , or dispatched with three words , lord haue mercy : yet neuer any true penitent found it so easie , but the hardest taske in all the world : and he that commeth in earnest to it , must cast his costs , and consider whether he bee able to drinke of this cup , or no. we shall finde it no small labour to reckon , & discouer these hinderances ; and much lesse is he to finde it so , that is to grapple with them , & conquer them . these lets being so many , may be prosecuted vnder four heads , being cast in our waies , either by sin , or the world , or satan , or our selues . in respect of sin we haue sundry lets , . loue of sinne , . seeming profit , . appearance of pleasure , . a kinde of credit in sin . . the loue of sin riseth from the nearnesse , long acquaintance , and familiarity with vs , it being bred and born with vs , at boord and bed with vs , as neare and deare as our eies and hands vnto vs. and this disordered loue of sinne , maketh vs hate and loath all meanes , which might worke vs to dislike and forsake it . so our sauiour telleth vs , iohn . . men loue darkenesse because their deeds are euill . this loue of darknesse , of sinne , maketh men loath the grace of repentance . now to remoue this lett , consider : . to loue sin is to hate the lord. psal. . . all yee that loue the lord hate all that is euil : therefore loue of euill will not stand with loue of god. euery grace is actiue against the contrary . to loue sin is to loue death . gen. . . in the day thou sinnest thou shalt dye : and to hate his own soule . pro. . . he that sinneth against mee , hateth his owne soule : and all that hate me loue death , pro. . . a child of god cannot but hate his owne sin ; he hateth the euill he doth , and is far from allowing himselfe in it , rom. . yea , abhorreth himselfe in dust and ashes for his sinne , iob. . . yea , we shall find all the affections of the godly set against sin . his sorrow is chiefly for his sin . wee read not that peter euer wept so bitterly for any suffering , as he did for his sin : nothing is so contrary to godly sorrow , as sinfull ioy . his feare watcheth against sinne , and flyeth sinne as a serpent , yea the occasion and appearance of it . his shame is most for his sin . the publican is ashamed to looke towards heauen ; and the prodigall ashamed to look to his fathers house . . grace wheresoeuer it is , resolueth against all sin , voweth against all ; he will work no iniquitie , psal. . . he will with full purpose of heart cleaue vnto the lord ; he renueth a daily purpose of not sinning , of banishing sin , and conquering it . in sin is a seeming profit , which the sinner is loath to let go . the vsurer will not part from his gainful and vnlawfull trade : the buyer and seller will not lay aside their oathes and lyes , their sleights and deceits , by false wares , weights , lights , and an hundred deuices to deceiue . the non-resident will not part with his gainefull sinne , though it be the price of a thousand of soules . the lawyer , the concealing and hiding of truth , which hee ought to open . they cannot liue if they should . to conquer this let , consider , that no man can establish himselfe by iniquitie , pro. . . what stabilitie is in that house , which is founded in water , and vnderpropped with kindled fire-brands ? could saul stablish his house , by founding it in disobedience , and vnderpropping it with persecuting dauid ? no , it falleth on his owne head , and crusheth and hideth all his posteritie in the ruines of it . could ieroboam stablish his house , or confirm the kingdome to it , by deuising the tricke of the two calues at dan & bethel ? can a sicke man gaine his health by drinking a strong poison ? such is the gaine of him , that will assure his state by sin . all is not gaine that is gotten by sin ; no man can reckon it for cleare gaine : for there is no gaine , but the losse is far greater : for in sinfull gaine is a losse of grace ; faith and dependance vpon god is gone . thou leanest on a reed , makest a wedge of gold thy hope . better had it bin to haue begd thy bread , than lost thy faith . there is a losse of good conscience : and better had it beene to haue cast ouer-board all that ill-gotten goods , than made shipwracke of a good conscience . and what comfort to haue thy house full of goods , when thy conscience telleth thee , they haue a bad master ? what gained balaam , iudas , ananias and saphira , when by seeking vnlawfull gaine , by cursing , betraying , lying , they lost their liues for their labours ? what gaine , or profit is it for a man , to winne the whole world , and lose his owne soule ? or what recompence shall hee giue ? here is not only a certain , but an irrecouerable losse . what gaine , or profite shall he finde , when the curse of god bloweth vpon the state so ill gotten ? which maketh it as a fire to consume the rest , if anie be better gotten than other . as ahab when for naboths vineyard he lost his whole kingdom : or sometimes the curse of god raiseth an vnthrifty heyre , who shall lauish it , and as wickedly waste it , as euer it was wickedly gotten . and how can it bee , but the curse must accompanie that wealth , for which men fal down to the diuell and worship him , on which condition onely hee enricheth them ? the only true gaine is to gaine christ , in comparison of whom all things are drosse and dung , phil. . the gaine of godlinesse , . tim. . the gaine of true wisedome is better than that of gold , prov . . . a better & more induring substance , heb. . . a treasure in heaven worth selling all , as christ to the young man : an vndeceiueable wealth , not consumed with vse , but encreased ; not left on earth , but carried to heauen : a wealth for which the saints willingly endured the spoyling of their goods , because they knew they had a better substance . in sinne is an appearance of pleasure , and euerie sinner is loath to change the sweetnesse of sinne , with the sower & tart seed of repentance and mortification ; loath is the sinner to let the sweete morsell goe from vnder his tongue , iob . . whence it is that we see so few drunkards , fornicators , worldlings , wantons , gamsters , play-haunters are so seldome reclaymed , and won to repentance . to remoue this let , consider that sinne the more delightfull , the more dangerous it is ; as sampson in dalilahs lap , the more pleasing the more pernicious : for as the eues they set vpon men , & rob , and wound their soules ; and vsually ease slayeth the sinner , as in the proverbs . which was the apostles argument , . pet. . . abstaine from fleshly lusts , for they fight against the soule , though they seem neuer so familiar & friendly . first , they chase away feare of euill to come . amos . . they that are at ease in sion , put farre off the euill day . matth. . . the old world , set vpon pleasure , knew nothing till the floud came . secondly , they thrust out pleasures of the world to come ; they make a man delight more in the diuels bookes , cards and dice , than in gods ; in gathering money than in gathering grace , make their hawks and doggs more chargeable than gods poore members . thirdly , they binde a man a willing slaue , and like the harlot , their hands are as bands to hold them fast in the snare ; as herod can make shift against many sinnes , but his herodias . the sweetnesse of sinne is as the sweetnesse of poyson , only sweet in the mouth , poyson in the belly . prov ▪ . . stollen bread is sweet , but the dead are there ; sweet only in committing , bitter in the account and reckoning : and this last dish will spoyle the feast . let wisedome set thine eye vpon the future misery , which is as the sowre sauce to the sweetnesse ; and were the sweetnesse of sin a true pleasure , what folly were it to buy a broken and momentany pleasure , with endlesse paine ; to prefer an empty ioy aboue fulnesse of ioy ; the pleasures of gods left hand , aboue the pleasures of his right hand ; a drop of pleasure , aboue a riuer of mercy and glory ? nothing can be more contrary to the state of grace , than a life led in pleasures : the widow liuing in pleasure , is dead while she liueth : noted for a course of the vngenerate , tit. . . seruing diuers lusts & pleasures , & it is a brand of a foolish course . eccles. . . the heart of the foole is in the house of mirth . let vs account it therefore an high wisedome : first , to discouer other matters of pleasures , such as are the soules delight . the way of wisedome is the way of pleasure , prou. . oh that we knew what pleasures are in peace of conscience , ioy of holy ghost , what a solace it is to be a sonne of god , an inhabitant of heauen , to liue by faith ! to exchange these broken , worme-eaten , and poysonfull pleasures of sinne for a season , with the pleasures of gods house , of gods spirit , and of gods right hand for euermore . in sinne is a kinde of credit and glory which the sinner is loath to let goe : as the gallant● and great ones that must not put off any of their proud fashions or tyres ; nor must not be behind any of their fantasticall disguises of the times . and our roisters , swearers , swashbucklers , cannot be thought men of great spirit or place , if they should not despise the basenesse , and pusill●nimity of repentance , and humble cariage of christianity . against this let , consider : to glory in sin , is to glory in a mans owne shame ; as if a man should glory to wallow as a swine in his owne dung , or as if a theefe should pride himselfe in his fetters which hold him fast to his execution . phil. . . the apostle spake of such as gloried in their shame ; that is , whereof they might , and ought to haue beene ashamed , and whereof they should be afterward ashamed ▪ what will be the end of that glory , that fighteth against the glory of god ? . sam. . . sinne vnrepented of , maketh a man the basest slaue and drudge of all men ; it maketh him a slaue to the diuell , a drudge in the basest seruices of flesh and lusts : with more reason might the basest slaue in the turkish galleyes , glory of his freedome , and honour : wilt thou be great in sinne ? thou shalt be great in plagues , great in sorrow , in torment . sinne can draw no credit but from persons of no worth or reckoning . what credit for a rebell or traytor to get applause among his complices , and be well thought of among such condemned rebels as himselfe , while they are all going to an infamous and cruell death , hated of the king , and despised of all good subiects , and the whole state in which they liued ? as godlinesse is the truest gaine , so it is the truest greatnes and honour : for is it not the truest greatnesse , to be great in gods fauour and loue ? to bee godly , is to be great , great in the court of heauen , great in bloud and alliance , 〈◊〉 in present estate , greater in ex●spectation , great in place and priuiledges ▪ if therefore thou seekest great things for thy selfe , seeke grace , seeke precious faith , holinesse , hope ; especially , seeke true humility : for hee that will be greatest , must be least , least in himselfe ; and he that is so , will be least in sin : and suppose piety and grace carry reproach and contempt in the world : yet faith seeth it recompenced with euerlasting honour and glory in the life to come . cap. . le ts of repentance from the world . the second sort of lets of repentance , are from the world , which is a perillous sea , wherein some christians escape drowning , but none danger ; some escape shipwracke , but none hazzard . and the greater and more dangerous is this enemy , because , shee betrayeth vs as iudas with a kisse ; not comming in hostile manner , being alwaies an enemy , but sometimes as a friend : sometimes hyring vs to sin with great wages , as balaam was carried with wages of vnrighteousnesse , to curse the people of god : sometimes inticeth vs to sin , holding before our eye , an apple faire to the eye , as eue : or a wedge of gold , as achan . our selues without great watch , yea with it , are easily carried away , because of the league that is betweene the world , and our corrupt nature ; all our affections and thoughts , & courses , naturally tending world-ward : further than they are weighed vp with much strength of grace . yea , we see men of much grace cast backe by the world , and the very disciples themselues shall stand sometimes striuing for superiority , and to bee somewhat in the world , when they should haue minded other businesse : and why doth the world cast such a number of lets to hinder repentance , and reach at those that are at the side of christ , but because in euery one that repenteth , shee loseth a limbe or member ? now the lord seeing our danger by this masked enemy , hath charged vs , that whatsoeuer loue the world maketh to vs , we must not bestow our loue vpon it : for then the loue of the father cannot bee in vs , . ioh. . . but arme our selues against it , as an arch-enemy to vs in the way of grace , and stand out against it vnto victory , and that in the strength of our head , who hath bidden vs be of good comfort , because he hath ouercome the world , both for himselfe , and all vs his members . there be foure great impediments cast in our way by the world to hinder repentance , and the exercise of godlinesse . first , feare of contempt and reproach from the world : secondly , a forsaking of friends ; thirdly , fewnesse of sound godly men ; fourthly , multitude of contrary examples . the great rubbe of all from the world , is that generall contempt powred vpon professors and practises of piety , which is a generall let : insomuch as our sauiour pronounced that man blessed , that is not offended in him ; and once asked his disciples , if they would also goe away with others . this was a strong let and stumbling blocke ; which layed in the way , hindered many rulers from following christ , and from professing that , whereof their conscience was conuinced , ioh. . . because they feared contempt from their consorts , and loued the praise of men , more than the praise of god. what else hindered and deferred the repentance of nichodemus , and cast his comming to christ into the night ? it striketh at that which nature is very tender ouer : for who would willingly cast himselfe into so contemptible a condition , as that of men forward in religion ? who would be pointed at for singularity ? who would not shun the nick-names cast vpon godlinesse ? or who but would be loath to be thought of the preciser sort ? who would be at such a passe , to haue his religion iudged hypocrisie ; his christian prudence , censured as crafty policy ; his godly simplicity , esteemed sillinesse & folly : his zeale , madnesse ; his frugality , couetousness ; his bounty , wastfulnesse ; his resolute obedience to gods law , no better than rebellion to the princes ; his contempt of the world ▪ a silly carelesnesse ; his godly sorrow , melancholy ? how hard is it to be so misconstrued in euery thing ? now for remouing of this let , looke to christ , and thou shalt finde christ and his crosse inseparable . it were strange if the world that hateth christ himselfe , should not hate his disciples . ioh. . . if the world hated you , it hated me before you . cannot the wisedome , innocencie , & holinesse of christ , fence him from the scornes and mockes of the world , and can thine fence thee ▪ did they deale thus with the greene tree , and will they not with the dry ? durst they call the master be●lzebub , and will the seruant looke to be better than his master ? how base and vile was hee content to be for thee ? looke to the world , and consider that it were strange if the world should not hate those that are called out of the world : is it a strange thing that they speake euill of them , that will not into the same excesse of ryot with them ? looke at thy selfe , and consider whether if thy person and waies please god , the world will not be displeased with both . ▪ what fence hast thou aboue other of the lords holy ones ? were not the prophets reputed rebels , to states and princes ? was not the happy tidings of saluation in the apostles mouthes ▪ counted seditious doctrine and nouelties ? was not iohn baptists abstinence and sober manner of liuing , esteemed melancholike ; yea , diuelish austerity ? was not maries loue and bounty to christ , counted wastfulnesse ? nay , our lords gentlenesse and meekenesse with sinners , was it not called boone companionship , and himselfe for it a glutton , a companion of sinners ? looke at thine owne secret worth , that art an humble christian , and comfort thy selfe in it for the time . a prince in a strange country vnknowne , is content with homely vsage : for he knoweth his owne worth , so doe not they : and a secret rich man is well pleased with his wealth , and willingly concealeth it from others : so the godly and humble soule may be well contented , that hee is rich in god , and rich in grace , and in an honourable and happy estate , though all men take no notice of it . though the world iudge according to the outward appearance , because it knoweth not the father , nor yet the loue of god : neither is this the time when they must appeare what they are : yet mis-iudge not thine owne happinesse for the present , though it appeare not ; for did the honour of the saints appeare , all the sheaues would bow to theirs ; and all the nobility , and glory of the earth , were but vanishing shadowes , and as ionas his withering gourd before them : yea , i suppose , the glory of the least beleeuer , when it shall appeare , shall darken the glory of the sunne . what an happy seruice is it if thy dishonour can bring any honour to god and his truth . as luther of moses body , so i say of thy name , let it dye and bee buried , stinke , and rot , and let no man know where it lyeth , so as the name of christ may be magnified by thy life or death . be content then if the sonnes of men turne thy glory into shame : if it be vile to be humble before and for the lord , bee yet more vile . consider whether the work of grace get strength in thee , whereby thou art crucified to the world & the world to thee . whether canst thou cōtemn the contempt of the world , & despise the glory of it , esteeming it in comparison of christ dung and drosse ? a man that is dead , or crucified , is in such an estate as he careth not for all the pompe and glory of the world , neyther doth he feare that the world can iudge him lower than hee is : so a man crucified with christ is dead to the world , & the world cannot cast him lower than hee hath cast himselfe . consider that the scorne and reproach for christ , which is causelesse , is indeed the present crowne of glory , set vpon the head of a christian. and though the world knoweth not christ if hee come not with a crowne of gold , yet faith spieth more honour in the crowne of thornes , both on his owne , and on the heads of his members ; and reioiceth more in the crosse of christ , than in all the world besides . christ crucified is a christians only glory , gal. . . seeing there is no man but must be contemned , let vs chuse rather the contempt for well-doing , than the contempt for sinne . a man must eyther be cōtemned here of the world , or hereafter of god. now whether is more eligible , to be reiected of euill men , or of the son of god ? surely nothing can cast such dung in the face of a man as his sinne vnrepented , vnpardoned . this maketh him contemptible to god , to good angels , good men euen here ; and there abideth an eternal contempt for sin and sinners hereafter , as it is dan. . whereas if godlinesse draw on the hatred of wicked men , this is abundantly recompenced with the loue of god and of the saints ; which is not temporary , as is their hatred , but euerlasting and endlesse . and what need a wise man to care for the hatred of abiect scullions , & base gally-slaues , if he can retaine the fauour of the prince , the nobles and best men in the land ? a second great let of repentance from the world , is that of him luke . . who would faine follow christ , but hee must first bidde them farewell that are at his house ; and this is so long a doing , that we heare no more of him : so euery naturall man hath many friends in the world , many welwillers , and sundry to whom he is ingaged and much beholding , and he is loth to part companies , and bid them farewell . now if hee begin to repent , hee must bid a number of these friēds adieu , & farewel much of that which formerly he called good fellowship and merry company ▪ these will not go in his way , and he must not goe in theirs . ans. to this let , first , if the businesse of repentance breake off that fellowship , which wicked men make works of darkenesse , and pleasures of sinne , such as is drunkennesse , swearing , revelling , stage-playes , masking , may-games , carding , dicing , frothy or foule communication and the like ; what can be a higher praise of godlinesse , than to cut off such vngodly fellowship , of which sinne is the only knot and band ? but as for christian fellowship in lawfull and ioyfull meetings in the feare of god ; as the ancient christians beleeued , conuersed , eate , and dranke , and reioyced together , acts . godlinesse and pietie establisheth such , so it rectifieth and sweetneth society , and maketh it truly fruitfull and profitable . it only forbiddeth that merriment which is not in the lord , & the mirth which salomon calleth madnesse , when men are neuer so merry as when god is farthest off , as mad men sing when their bands increase . to walke in the way of repentance , is not to lose friends ; for let a mans wayes please the lord , hee maketh his very enemies become his friends , pro. . . this is the way to get and keepe sound friends , and friendship : it is hee alone that can contemper iron and clay to a mixture ; he can make the wolfe and the lambe , the beare & the calfe , the lyon and the oxe feed peaceably together ; esa . for as hee that is confederate with a king , is at peace with all his subiects , so he that confederateth and entreth league with god , shall so farre forth finde men friēdly as may stand . with gods wisedome , . with exception of the crosse , . with promotion of his owne saluation . and what wise man would chuse to liue out of gods fauour for mans , yea for wicked mens ? as elkanah said to hannah , am i not better than ten sonnes ? so may the lord , am not i better than ten thousand friends ? to walke humbly before god , is not to lose friends , but to exchange those that are couert enemies vnder the habite of friends , for true friends indeed : and to breake from such friends is to get god thy friend and father , christ thy friend and brother , the angels thy friends and guardians , the godly thy friends and fellow members , thine own conscience thy friend , yea as a thousand friends and witnesses for thee : and these are friends worth hauing . as for other friends , who draw thee aside from obedience to god , say to them as christ to peter , disswading him from suffering , get thee behinde me sathan : and as dauid , away yee wicked , for i will keepe the commandements of my god , psal. . . grace teacheth a godly man to haue the same friends and enemies that god hath , because of the couenant and league now stricken betweene them . psal. . . but see the hatred be carried against vices not persons , lest we sinne against the precept of louing our neighbour . see to the puritie of our affections , that they bee not priuate , but set vpon gods glorie ; nor as they be our enemies , but gods. let no relation betweene any man and vs , neyther in high nor low place , cause vs to betray gods cause and truth ; but let it be dearer to vs than our owne peace , profit , yea our liues themselues . cap. . le ts of repentance from the paucity of true penitents in the world . the third let of repentance cast in our way by the world is the fewnesse and paucitie of sound godly men . in the world wee see repentance and sound godlinesse practised but by a few , and euerie vnregenerate man hath an vnwillingnesse to row against the streame of time , the age and customes of men ; so that most will doe as the most doe , that the fewest may scorne them ; and the most common reproach cast vpon religion , is , they be but a few sorrie fellows that professe it . ans. to remoue this lett , wee must know that the number of faithfull christians , that stick close vnto christ , are but a small number , and as small in worldly reputation , for foure reasons : the true church of god is a little park or pickle of god , empaled from the rest of the world ; a garden inclosed , cant. . . a paradise of god , not the waste of the world ; a fold , not a field : it is the floore of christ , in which are a little wheate in an huge heape of chaffe , a little gold in a whole mountaine of clay or drosse , a gleaning after a haruest , a few berries after the vintage : so the members of the church are but few , compared with the heape of wicked men . gods company was alwayes a little flocke , luke . . the number of gods companie are said to be one of a citie , and two of a tribe , ier. . . as if in a great inundatiō of water , which carrieth away whole townes or countries , some one or two houses or persons should scape : or as if in a raging and vniuersall fire deuouring a whole citie , one or two houses should bee left standing . consider how few are chosen . matth. . . few are to be saued : if israel were as the sand of the sea , yet a remnant only should be saued , rom. . ● . as a tradesman hauing cut off the whole peece of cloth , a small remnant is remaining : so the true professors of christ are a very small remnant of the whole piece and people of the world . reuel . . . it is called the remnant of the womans seed ; that is , as a little seed corne is reserued out of a great heape for store , which is nothing to the whole croppe ; so is the small number of true beleeuers reserued by grace to the whole field , and crop of the world : in the arke a few , euen eight persons were saued , . pet. . consider the truth of that of our sauiour , math . . strait is the gate , and narrow the way , that leadeth to life , and few find it . which must not bee vnderstood simply in themselues , for many shall come from east and west , and sit downe with abraham , and isaac , and iacob math. . . and iohn saw a multitude , which none could number , of all nations , kindreds , and tribes , and tongues , standing before the lambe , in white robes , reuel . . . but comparatiuely , in respect of vnbeleeuers , infidels , hypocrites , and reprobates ; they be an handfull , to an house full ; a sparke to a flame ; a drop to a streame . and the reason is twofold , the worth of grace and saluation , and excellency of eternall life , alloweth it not to bee common , but is a precious commodity in the hands of a few ; as pearles and iewels are so much more aduanced in price , as they be harder to come by . because there bee so few that will indure the persecution , sharpenes , the selfe denyall , the mortification , the many losses and crosses which the straight way is strewed with ; euery man naturally desiring to walke in the easie and broad way , where is elbow-roome , profit , pleasures , applause of others , and pleasing a mans selfe . this should be so farre from offending any , as that euery one should striue to be of the little flocke , and remnant , and walke in the way of good men ; and though thy company be small , it shall be good : nay , thou must prayse god that euer hee vouchsafed thee mercy to ioyne thee to this small number of them that feare the lord ; considering that the world yeeldeth his haruest to the god of this world , and the earth affoordeth much clay for pottes , but little oare for gold : pebbles are many , pearles but a few . yea , in the particular churches , there are but a few names that defile not their garments , reuel . . . all are not israel , that goe for israel ; neither all that goe for virgins , are admitted into the bride-groomes chamber . consider the day comming , wherein thou that shunnest this small number , shalt wish thy selfe of it , and shalt bee most vnhappy in the fellowship which thou hast chosen , when all the drosse & chaffe shal be swept together , and cast into the fire . and on the contrary , thou that hast sorted thy selfe with these few , shalt praise god for a farre higher mercy to thee , than it was in the great deluge , to saue one noah ; and in the dreadfull burning of sodome , to saue one lot. cap. . le ts of repentance from multitude of contrary examples in the world . the fourth let from the world , is the multitude of contrary examples . the world hath a great many crooked patternes , many perswaders , and pul-backes , as backe-byasses to repentance & godly life : whole bands of bad company , and wicked society , which are strong impediments ; and so much the more dangerous , as , our nature is sociall , as well as the bruits : wee readily thrust into company , as naturally enemies to solitarinesse : wee easily follow one that offereth to leade vs ; but if many , or multitudes , or great ones goe before vs , then we can run as sheepe , and for hast neuer stay to reason the case , neither in what way we are , nor vpon what errand . our nature is corrupt , and attractiue of euill : as the adamant will draw iron to it . we are suddenly corrupted by , first , filthy communication , and euill words which corrupt good manners : secondly , by counsels and perswasions to euill , by which they are iustly carried that will not be guided by the voice of wisedome . thirdly , by the wicked example , especially of great , or wise , or learned men , who thriue well enough , and are lifted vp in the world without all this nicenesse , and adoe . adde hereunto that euill is diffusiue of it selfe , and such acquaintance is betweene it and vs , as the plague cannot so easily and soone infect our bodies , as sinne doth poyson , and suddenly infect our soules . now against this let , consider , ( to breake thorough this let ; ) the straight iniunctions and charges of scripture . exod. . . thou shalt not follow a multitude to doe euill : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well mighty , and potent men , as many , or multitudes ; so as wee must not follow others to euill , be they neuer so many , neuer so mighty , by doing that we either know to be euill , or know not to be good . pro. . . enter not the way of wicked men , 〈◊〉 them ▪ partake not with them : haue no fellowship with vnfruitfull works . ephes. . . numb . . . separate from thē ▪ come out from among them . pro. . . forsake the foolish and liue . when wee speake thus from god , as lot to his cousens ; hast you , get you out , stay not in sodome ; thinke not as they did , that we speake in ieast , lest yee feele the fire of god in earnest . oppose to this let , the danger of following multitudes , and corrupt examples . for , multitudes can make nothing good that is euill , but must needes make that which is euill worse and more hainous : if all the earth be corrupted , the cry is great ; many hands rid much worke , many sinners fill the measure full . multitudes cannot keepe off the reuenge of euill ; they may helpe thee into sinne , but cannot helpe thee out of punishment : thou canst not partake in their sinnes , and not in their punishment . reu. . . pro. . . companions of fooles must be destroyed , and therefore let hand ioyne in hand , they shall not escape vnpunished . a world of sinners in earth , a million of angels in heauen , cannot shift off reuenge , if they sin together against god. it is almost impossible for a good man to retaine his goodnesse among euill men ; it is a rare example to be a lot in sodome : see dauid in the court of achish , once basely counterfaiting madnesse , another time dissembling himselfe a friend of philistims , and an enemy of gods people : and peter in the company of denyers , and enemies , denying , and forswearing his master : and hereof are two reasons , the disposition of wicked men , like men sicke of the plague , care not how much they can infect , that so the fewer may shun them . our owne disposition , and aptnesse to receiue infection from them , as sound sheepe , sound apples are easily infected with the rotten : whereas therefore some pretend to runne with wicked men to win them , they delude themselues ; for as there is no great hope to doe them good , so there is certaine perill of thine owne hurt . a man that runneth downe a hill , if he hath hold on him that is going vp , shal easily pull him backe with him , because the descent is easier : and dead carkases tyed to liuing bodies , are not reuiued , but by miracle ; but the liuing bodies , tyed to them , are poysoned and putrified by them . is there so little hope of doing them good , so great perill of thine owne bane and poyson ? get out from among them . pro. . . ●e with whom the lord is angry , shall fall by them . fence thy selfe against the obiections that might carry thee away . obiect . the most doe so , most are in the fashion , most sweare , game . answ. walke with the most , and perish with most : doe as most , suffer with the most , liue as most , dye with most : argumentum pessimum turba est , saith seneca . no excuse to say , thus doe my neighbours . commit a fellony , and say others did so . obiect . my forefathers did thus , and beleeued thus , and they were wise . answ. a part of our redemption , is to be deliuered from vaine conuersation , receiued by tradition of our fathers , . pet. . the spouse of christ must forget her fathers house and kindred , psal. . obiect . but some ministers , good schollers , great preachers , play , and sweare , and drink , and swagger , may we not follow our guides ? answ. it is a fearefull thing for aaron to leade israel to dance about the calfe . the scribes and pharisees were great schollers , but they said , and did not ; they must not be followed further then they sit in moses chaire . iudas went farre beyond all preachers in gifts , yet he led a band to apprehend christ. and many such there be , of whom christ saith , he that breaketh the least commandement , and teacheth men so , by word or example , shall bee least in the kingdome of heauen : christ speaketh of blind guides : no wise man must shut his owne eyes to follow them , le●t blinde leade blinde , and both fall into hell ditch . obiect . but i know good men doe thus and thus , may not i follow them ? ans. . the fairest earth hath his moles , the best men faults , and fals , and must not be followed in all things , as in noah , lot , dauid , peter . but if we will follow example , follow the best , not the most , walke in the way of good men . . ioh. . follow not that which is euill , but that which is good . follow the light side of the cloud , not the darke side , as praraoh . follow one man that hath his sight and light to guide him , rather than ten thousand blinde men that walke in the darke . christ is the onely vnerring patterne , follow him as the wise man by his star , and follow all other as farre as they follow him , be they euen apostles themselues , . cor. . . obiect . but the church is a multitude of beleeuers , and a catholike company to which we must ioyne our selues : here is a multitude ▪ which we must follow . answ. no , i must not follow a church because it is a multitude , for that simply maketh not a church ; for then a legion of turks or diuels were a church , but the church is multitudo orthodoxa , a multitude teaching , and imbracing the truth of christ : i must liue , and walke by my owne faith , as i see with no mans eyes but my owne . obiect . but i shall be counted singular , and more eyes see better than one . answ. it is better to walke the right way alone , than to wander with company ; it is better to goe to heauen alone , or with a few , than with multitudes to hell . it was lots happinesse that he was singular in sodome , and that he went alone ; & for noah , that he alone , and his family , entered into the arke ; and happy is he that is alone , if only sanctitie be counted singularity . one eye hauing sight is better than a thousand blinde eies : one poore crucified theefe had a clearer eye , than all the iewes rulers and people , that condemned and crucified iesus christ. resolue vpon the rules of wisedome to fence thee from this sin . choose thy way , not because it is broad , but because it is straight ; and suspect that way wherein thou seest multitudes , multitude beeing a streame wee must row hard against . most scorne the word , hate the feare of god , liue after the fashions of the world : shunne this broade way . regard not what is done , but what ought to be done ; for that only will stand in the account . in all matter of practice , walke by rule , not by example ; looke at truth , not at numbers . wee haue a surer word of prophets and apostles , a sure foundation , . cor. . . and as many as walke according to this rule , peace shall be vpon them , gal. . christ said he was truth , not custome : and let customes bee neuer so old if not inlightened with truth , they are the worse for their age . the wisedom of the wise , is to chuse and direct his way , pro. . . hee taketh it not on mens words , or walketh on aduentures : wisedome will to heauen alone , if it cannot get company . the wisedome of the wise wil looke better to the soule , than to damme it for company : no man but loueth his body better , but if he see neuer so many leap into the sea , or cast themselues into the fire , or off a rocke , hee will be loath to kill himselfe for company : and wilt thou , foolish man , break the necke of thy soule for company ? thou must hinder and stop the sins of the multitude , rather than imitate them . so lot perswaded the multitude of sodomites ; striue , resisting sin euen unto bloud ; keepe the praise of grace euen in oppositions . tully cōmended one for being continent in asia : so hold on the light in the midst of a froward generation . and what thou canst not hinder , thou must mourne for the sins of the multitude , as lot , whose righteous soule was grieued daily to see and hear the unchast conuersation of sodomits : and ieremy said , my soule shall weep for you in secret : and dauid , i saw the transgressours and was sore grieued , and mine eies gushed with riuers of teares . this is true zeale against a mans own sins , which kindleth a fire against other mens sins , and the more vniuersall they be , the more will zeale be kindled . cap. . le ts from satan lulling vs in securitie . . from the world we come to the encombrances and rubbes cast in the way of our repentance , by satan the god of this world . and he hath reason to bestirre himselfe , especially against our repentance , because he knoweth that only this grace fetcheth vs out of his power , . tim. . . to this purpose he suggesteth three ●orts of temptations , to lull vs asleepe in the securitie of our present naturall estate . if our naturall estate content vs not , hee vrgeth to despaire . if he cannot do that , he wil enforce the other extreame of presumption of gods mercy , though we slacke or slip our repentance . to hold vs in our present securitie , hee will perswade vs of the loue of god towards vs in our estate of nature . for , hath he not made vs men , not beasts , or serpents ? hath he not preserued vs , and prospered vs in our estate , and lifted vs vp in earthly mercies ? yea , are wee not members of the church , enioy the word and sacraments ? and seeing god hath beene so free in his loue and care , what need we trouble our selues with such penslue precisenesse , and spend our time in feares and cares , which requireth rather comfort and cheerfulnesse in our condition ? against this temptation , consider ▪ how dangerous , and deceiueable a thing it is , for a man to blesse himself in cursed estate . as the wicked man , who couenanteth with death , and maketh an agreement with hell ; whose wilfull ignorance hideth all the danger near him ; who , as the silly bird , feedeth securely on the bayte , while it is within the compasse of the net . oh what a delusion is it for a naturall man to assure himselfe of gods loue ? can iustice loue wickednesse ? can the lord doe any other than hate a rebell against him ? is a childe of wrath the obiect of our fathers loue ? can a vessell of wrath looke to bee filled with any thing but wrath ? looke what deceit and fallacie lyeth in all his arguments of loue : god created him a man , not a beast : why , did not god create the angels that sinned too ? and yet are not they shut vp in chaynes of blacke darkenesse for euer ? little comfort that god loueth thee as a creature , vnlesse as a father in iesus christ : better it were , thou haddest beene a beast . god hath outwardly blessed and prospered him in the world , and therefore loueth him . answ. no man knoweth loue or hatred by any thing afore him , eccles● . . temporall blessings are common to good and bad , and the worst men enioy common mercies , more than other , iob . . he speaketh of wicked men flourishing in all wealth and prosperity : who say to the almighty , depart from vs ; who is the almighty ? and it is said of antiochus epiphanes , that mad and furious horne against the church , who cast downe some of the hoast of heauen , and the starres , and extolled himselfe against the prince of the hoast , and tooke away the daily sacrifice , and cast downe the place of the sanctuary ; the text addes , thus he shall doe and prosper , dan. . . who was more outwardly prosperous , caine or abel ; esau or iacob , who durst not looke his lord esau in the face , nor come neare him till he had bowed seauen times ? they are seazed with a kind of spirituall prosperity : they liue in the bosome of the church , and enioy word and sacraments , therefore are loued of god. answ. but many are in the church , that are not of the church ; yea , the wickedest of men , enioy the outward ordinances of word and sacraments , as well as other ; as esau , saul , iudas , simon magus , and are so much the mote hated , as their sinne was against the glorious meanes : what loue can a malefactor gather , when the sentence of death is read against him , as in the word ? what loue when the lords table is made snares to him ; and his sinne casteth poyson into the lords cup ? when his baptisme is but a broken vow , and all his profession a vizzard of hypocrisie ? wouldest thou finde true euidences of gods loue , which come from god , not as god , but as from a father bestowed on sonnes , but not on bond children ? find it in other gifts . hath he giuen thee christ ▪ god so loued the world , ioh. . . hath he giuen thee a sonne-ship ? ioh. . . & . behold what great loue the father hath giuen vs , to be called the sonnes of god : hath he giuen thee faith ? oh there is a precious gift of loue : hast thou loue ? god loueth not thee , vnlesse thou loue him : what obedience hast thou ? keeping his commandements , is a signe of his loue , ioh. . . . the scripture which knoweth the best assurances of gods loue , pulleth our eyes from gazing on earthly dignities & prerogatives , which wee are euer poring vpon , as with hawkes eyes , and would haue vs behold gods loue in other things , than these , namely , in the inward notes and markes of gods children . see thou what faith , what hope , what repentance , what holinesse , what fruits of faith and holinesse thou hast attained : this argueth our iustification , and so assureth vs of our election ; and consequently , of his eternall and vnchangeable loue : this is the inheritance which is giuen to sonnes of promise , while the bond children are sent away with mou●ables . to hold vs in the security of our naturall estate , he perswadeth vs wee cannot bee saints here , and why should we not doe as others , rather than tyre our selues in vaine by pursuing impossibilities ? to answer this temptation , consider ; none are saints in heauen ; but saints in earth . true it is in their sense , none can be saints here , that is , absolutely perfect ; but must we be therefore wholly flesh , because we cannot be wholly spirit ? because we cannot get quite out of the law of flesh , must we not serue the law of god in our spirits ? because we cannot doe all the good we would , must not we doe all the good we can ? because we cannot attaine the haruest of holinesse , must we not haue the first fruits ? sense of imperfection hath sundry other more fruitfull vses , than to settle vs in our security . for , it ought to humble vs , and driue vs to repentance , and not pull vs from it . to striue against imperfection , and not to rest contented in it . to awaken vs , and driue vs out of our selues to get perfection in iesus christ : for our sense of weaknesse in our selues , must force vs to get our strength in him . we are not now vnder the law , which requireth perfect and personall righteousnesse and holinesse , yet we are vnder the gospell , which requireth euangelicall perfection , which standeth in true and sincere indeauours , in mortification and spirituall combate , and bindeth vs to the daily subduing of that , which wee cannot at once vanquish ; and though wee cannot but sin daily , yet wee must not please our selues in our sins , but daily bewaile them , as our sauiour taught vs to pray for daily forgiuenesse of sins . thou canst not expect to attaine any thing of thy selfe but expect strength from christ : thou hast , or mayest haue a good helper : i can doe all things by christ , strengthening mee ; his grace shall be sufficient . if thou feelest neuer so small a measure , if true , the lord cherisheth that least degree of goodnesse . no saint , not paul himselfe can doe as hee would , nor can conquer all corruptions : but yet , first , is not carried away to grosse sin , though not so pure as an angell : secondly , hee giueth not vp all , but striueth hard to the marke and high prize . is not contented with , but complaining and combating with it , he gets ground . cap. . le ts of satan by temptations to despaire of gods mercy . if our naturall estate content vs not , sathan windeth about to bring vs to such a degree of discontent , as to drowne vs vtterly in the gulfe of despair . and this looketh three waies ; if we looke to god , hee would haue vs despaire of his mercy . if to our selues , to despaire of our owne estates . if to repentance , to despair of that as vtterly impossible , vnprofitable . to bring vs to despaire of mercy , he will set before the sinner , the greatnesse , foulenesse , and hainousnesse of his sinnes , which as before they were done , he made seeme as a mote , now he maketh them swell to the magnitude of a mountaine . seest thou not how numberlesse thy sins are , and of deepe dye ? hath not god giuen thee ouer so long , to commit such outragious sinne● , so scandalous against such meanes , often against thy knowledge , and since thou supposedst thy selfe called ? and is it not now in vaine to repent of them ? seeke repentance and grace with teares , as esau , thou shalt not finde it , god being iustice it selfe . to helpe our selues against this great iniurie , thus frame our answer : if i looke all on gods iustice , or my owne iniustice , i were indeed altogether hopelesse ; or if i looke onely on the law of god , the rule of all iustice , that knoweth no mercy , no repentance : but god in great mercy hath set a meane betweene his iustice and my iniustice , and that is the gospell of his sonne , which preacheth repentance , and proclaimeth a pardon ; so as now if the law cast and condemne me by my owne demerits , the gospell offereth me free saluatiō by the al-sufficient merit of christ : and now as i behold the curse of the law , due to my sinnes to humble me ; so also i lay hold vpon christ , on whom that curse was laid , to iustifie me : for he was made a curse , not for himselfe , but for vs , that the blessing of abraham might come vpon us . i grant all thy premises : my sins are as great , as hainous , as numberlesse , as thou speakest , and against great meanes ; but shall i conclude with thee , that either i must not turne to god , or that god will not returne to me ? god forbid : nay , first , the greater my sinnes are , the more need haue i to repent ; the more deadly my disease is , the more need haue i of the physitian : the more my sinnes be in number , i haue more need to lessen them by repentance , rather than by impenitency to make them both greater and heauier : the longer i haue continued in them , the more need haue i to hasten out of them . the more dangerous and festered my wound is , the more hast i must make to the surgeon . if a bone were broken in my body , i would not beleeue him that should tell mee it were too late to get it set againe . the greatnesse of my sinne therefore shall neuer hinder , but further my repentance : and were i not so great a sinner , i should not see so much need of gods mercy , or christs merits ; but now being so heauy laden , i haue more need to come to christ to be eased . hee came to call sinners to repentance : and this physitian is not so weake or vnskilfull , but he can cure deadly diseases , as well as infirmities : he cured him that was yeares diseased , io● . . . or shall think ▪ the lord hath forgotten to bee mercifull , and will not returne , as thou suggestest ? for , can hee forget his nature and cease to bee god , mercifull , gracious , aboundant in mercy and truth , reseruing mercy for thousands , forgiuing iniquitie , transgression and sinne , exod. . . . who is a god like vnto him , passing by the transgression of his people , and not retaining wrath for euer ? for mercy pledeth him . micah . . or can he forget his promise , and deny himselfe ? isa. . . let the wicked forsake his way , and returne , and he will haue mercy , for he is ready to forgiue ; and math. . . hath he commanded vs to forgiue our brethren offending seuenty seuen times , and will not hee forgiue vs our offences ? the scope of that parable . is not hee rich in mercy to forgiue ten thousand talents , yea the vttermost farthing ? i will therefore , hearing that the king of israel is a mercifull king , submit my selfe as b●nhadad , , king. . it may be ahab will spare thy life ; assuredly the god of israel will spare thy humbled soule , who cannot forget his own glory , whose mercy and grace is more magnified , as the sinner is greater that layeth hold vpon it . i will resolue as hester ▪ to goe in to the king ▪ if i perish , i perish . my sinnes are so great , i dare not adde a greater of despaire ; plus pe●cauit iudas desperando , quam prodendo christum . i neuer read that the greatest sinnes could make true repentance vaine : i finde sinnes red as scarlet and crimson , made white as snow , isay. . . i see harlots , idolaters , persecutors , witches , theeues , by repentance , acquitted and accepted to highest grace . i see murtherers of the sonne of god , who shed his bloud , drinke his bloud by faith ; and vpon their faith and repentance were conuerted and saued , acts . can there be greater sin than to blaspheme and persecute the church of god ? yet paul obtained mercy for this , that hee might be an example to others to come , that should beleeue vnto euerlasting life , . tim. . . could there be a greater sinne than peters , after so many warnings and vowes , to deny and forsweare his master , and curse himselfe ; and this againe and againe ? and yet our lord mercifully looked backe vpon him , and gaue him both repentance and mercy . i haue learned not to cast both mine eyes vpon my sinne , but reserue one to behold the remedy . doe i see , ( as dauid , psal. . ) a multitude of sinnes , yet with the other , i behold a multude of mercies ; i see sinne abounding in mee , but grace abounding more . i see a sea of rebellions ready to drowne me , but withall , a bottomlesse sea of compassions to drowne all them , micah . . i behold , mourning , a number of wounds and soares on my soule ; but withall , a balme to cure all my wounds . i haue a million of debts , and not a farthing to pay : but i haue a good surbey , a good samaritane vndertaking to pay all ; a mercifull creditor saying to me , haue not forgiuen thee all ? i haue deserued a million of deaths by my bloudy sinnes , but i see an infinite vertue and merit in the bloud of christ , that cleanseth all sinnes ; this was shed not onely for small sinnes , and is neuer dry . i heare many menaces , and threats for many sins , but i reade of as many promises of mercy , and all they indefinite , excluding none , whose impenitency and infidelity excludeth not themselues . i see the nature and measure of my sins vtterly separating me from god : but i see that the lord measureth not the sinnes of his according to their nature and measure , but according to the affection of the sinner ; and therefore the foulest sinnes , being heartily bewailed , carefully resisted , by godly sorrow cast out , that sinner shall get his suite of pardon , at the throne of grace . i see euery sin deseruing damnation ; but i see also that no sin shall condemne , but the lying and continuing in it : and therefore i must repent . i see the miserie and loathsomenesse of my disease ; but because i see the physitian is not so much offended with the loathsomnesse of the disease , as the contempt of his physicke in the patient , i will not reiect the physicke , because i expect cure . cap. . le ts from sathan by temptations to despaire of our selues , and of our owne estate . . if sathan cannot preuaile to make vs despaire in regard of gods mercy , he will assay to bring vs to despair of our selues , and our owne estates : that although the lord haue mercy in the full sea and ocean of it , yet thou art vnworthy of the least drop of it . mercy is for vessels of mercie ; but thou art a vessel of wrath , a grieuous sinner , and euery day addeth to thy sinne ; and gods iustice treasureth wrath as fast against the soule . it is in vaine for thee to repent : god will be found of his owne children , not of such as thou art . ans. he that would deceiue , will hide himselfe in generalls : so sathan here layeth load vpon the fearfull soule , to hold it from repentance . but resolue this temptation into the particular branches , and see the strength and consequence of it . here are wrapped vp foure seuerall reasons to driue the sinner from repentance : . because he is vnworthy of mercy : . because hee hath incurred the iustice of god : . hee is a grieuous sinner , and is no child of god : . hee daily addeth to his sin and prouocation ; which gods childe doth not . . i am vnworthy of mercie or loue ; and therefore must not seeke it . ans. . god neuer loued any man for his own worthinesse , or any thing in any man causing his loue : and all the worthiness in the most , and best worthy , is but an effect of gods loue , but no cause at all . for , what worthinesse was in vs before wee were , that moued him to elect vs to saluation ? what worthinesse in vs being yet sinners and enemies , that he should with so deare a price redeeme vs ? nay , rom. . . herein god set out his loue , in that , while we were enemies , hee reconciled vs by the death of his sonne . say as the centurion , luke . . the best and dearest vnto god , durst neuer appeare in their owne worthinesse . paul , himselfe , regenerate , would not be found hauing his owne righteousnesse , but that which was by faith in christ , phil. . iacob must come to his father for a blessing , in the garment of his elder brother : wee must cast off our owne ragges , before we can put on the wedding garment . neuer any of the saints were capable of mercie , but by an holy despaire of themselues and of their owne worthinesse : and therefore did seeke , and finde a worthinesse elsewhere ; because they could finde none in themselues . let whosoeuer will , with papists ascribe any thing to their owne merits ; they detract so much from christ , and his free grace ; they cast themselues off from christ , and are fallen from grace . the tenure of our saluation , is not by a couenant of workes , but by a couenant of grace , which is a most full , a most free , and euery way grace , founded not in our worthinesse , but in the grace and good pleasure of god. and this is sutable to god , whose honour is to bee first in goodnesse : hee loued vs first , iohn . . by this reason , no flesh should be saued , all being alike dead in sin ; not sicke only : all the children of wrath by nature , and i am as worthy as any child of wrath can be : and if any as vnworthy as my selfe come to saluation , why not i by the same way of repenting , and bewayling my owne vnworthinesse , and slying out of my self to christ , who alone is worthy ? why should i despaire now , seeing god hath made me worthy in christ , and hath loued me while i was an enemie , and hath out of his loue called me , in some measure purged me from corruption , and not onely quickned me with his spirit , but endued mee with some measure of grace ; but that he will continue his loue , and worke in me to the end ? iohn . . because god is a iust and a seuere reuenger of sin : therefore i must not repent and seeke mercie . ans. but the conclusion and argument of scripture is cleane contrary . is god iust , and a righteous iudge ? we must therfore iudge our selues , if wee would not bee iudged of the lord , . cor. . hath hee appointed a day to iudge the world by the man christ ? therfore let all men bee admonished euery where to repent , acts . . will god bring euery secret into iudgement ? therefore let vs feare god and keepe his commandements . there is no straighter tye to repentance , and obedience , than consideration of gods iustice . god is iust : and therefore when he hath made mee of vniust iust , and righteous in christ , hee will for euer repute me so . nay euen his iustice cannot but bestow mercy and grace on mee a beleeuer , because in christ i haue fully satisfied his iustice , and in christ deserued his loue . god is iust ; and this is a strong motiue to repent , and beleeue in christ , for his iustice will not suffer him to punish one sinne twice ; nor to demand a debt once paid , the second time . nay , his iustice assureth mee of mercy . . iohn , . . if wee acknowledge our sins , he is faithfull and iust to forgiue our sins : his iustice assureth repentance of mercy . because i am a grieuous sinner , i am no childe of god ; and so all my repentance is in vaine . ans. . why , are not all grieuous sinners before they repent ? what was adam , dauid , peter , paul ? or what be grieuous sins , if poligamie , adulterie , murder , lying , denying and forswearing christ , blasphemy , persecution , breathing slaughter , and threatning against the church , bee not ? doe not all , euen the regenerate , pray daily , forgiue vs our trespasses ? am i a grieuous sinner ? i must therefore so much more carefully and earnestly repent . i want not encouragement , i see that woman who was called a great sinner , a notorious adultresse , luke . & . seeeking mercy from christ , receiue that comfortable answer , thy sinnes are forgiuen thee . . thy faith hath saued thee , go in peace . . i see that poor canaanite whom christ calleth a dogge , yet earnestly seeking mercy ; gathered some crummes that fel from the table . gods mercy shall bee more manifested in restoring great sinners : his power more magnified in raising dead and rotten sinners : my loue more footed ; as that woman ▪ luke . . many sins were forgiuen her , for she loued much . because i sin daily against god , i am none of his , & in vain seeke for fauour . ans. . our sauiour teacheth vs to say , our father , and yet to pray daily , forgiue vs our trespasses : therefore hee that sins daily , may call god father . paul was a child of god , being regenerate ; yet had a body of death , and a law of sinne about him daily , rom. . . i sinne daily , but i repent daily . the wicked reioyce in it . i sinne , and yet resist sinne , and striue against it daily : i do hatefull things , but i hate that i doe : i breake the law , but yet i loue the law as holy , iust , good : flesh is in me , but i am not in the flesh . now tell mee sathan , canst thou gather such sigs of thistles , or grapes of thornes ? who euer heard a childe of hell repent ? ob. no ? did not esau , iudas ? ans. to repent , is not onely to know and confesse what is bad and naught , as they , and as the gentiles , rom. . . but a change of the heart , seene in an earnest affection and strife to loathe the bad , and embrace the good . and this had not , did not they . howsoeuer therefore i confesse my naturall disease discouereth it selfe in daily issues and symptomes : yet this sicknesse is not vnto death , but that god may bee glorified in raising mee vp by his mighty power . i am not 〈◊〉 so low , not so long in the graue of sin , but his mighty word can , and will call mee forth to life . cap. . le ts from sathan by temptations to despaire of our repentance from impossibilitie , difficultie . . if sathan cannot preuaile to make vs despaire , neither of gods mercie , nor our owne estates , then he assayeth to bring vs to despaire of our repentance . and this in three respects , . of impossibilitie , . vnprofitablenesse , . of relapses , or relinquishing repentance . . what an impossible thing dost thou attempt ? dost thou euer thinke to master thy sinnes , which are so inbred , so neare , so necessary , so profitable as eyes , hands , yea , as ayre , fire , or water ? wilt thou striue against the streame , where it is so impossible to ouercome , and forsake them ? how often hast thou purposed , promised , vowed , and resolued to enter the way of repentance , but couldst neuer attaine to goe through against any one sin ? . thou shalt finde another manner of taske in repentance , than thou dreamest off : it calleth for more paines , sorrow , mortification , difficultie , prickings of heart , than euer thou lookest for , or art able to indure : and therefore neuer goe about it , vnlesse thou hadst more hope to attaine it . answ. thus the diuell , like churlish laban , neuer persecuted iacob so much , as when hee was departing from him : and our owne sloathfull corruption saith , a lyon is in the way , prou. . and the sluggard saith , it is too cold , he dareth not goe forth to plow , pro. . but to the first , concerning the multitude , masterfulnesse , and necessarinesse of thy sinnes , answer thus : i discerne indeed an huge army of sinnes , and sweet lusts to encounter : and these sonnes of zeruiah are too strong for mee , and it is impossible for mee to ouercome them , if i looke at my selfe or my owne strength ; but as dauid against goliah ; i come against these gyants , in the name and strength of the lord , by whom i shall behead them : it is he that teacheth my hands to warre , and my fingers to fight : it is his battaile , and hee will giue the victory , and close my enemies in my hand . i discerne many enemies against me , & i cānot stand before them , but the lord hath opened mine eyes with elish●'s seruant , . king. . that i see more now with me , ready to fight on my side , than they that are against me thou wouldest deceiue me , in carrying both mine eyes in things against me , but i behold the lord neare mee with grace sufficient . i see what spirituall helpe and succour he is ready to supply me with , while i constantly cleaue to his helpe . though i be to deale with many and mighty sins , yet they are already conquered enemies ; spoyled of their power by the victory of iesus christ my lord ; so as i haue nothing to doe , but follow the chase and spoyle of vanquished forces . though they were neuer so deare , and beloued sinnes , yet must i heare the voice of god , saying as to abraham ; take thy sonne isaac , whom thou louest , and offer to mee in sacrifice : though indeed what euer they pretend , such is their loue , as if i kill not them , they will kill me ; and therefore though i haue sometimes vowed , resolued , and purposed repentance in vaine ; now by the grace of god i will make a new onset to better purpose . a souldier though hee haue once turned his backe , will fight againe , and wounded the second time , will seeke cure againe . a merchant brought behind hand , will trade againe more cautelously : a mariner that hath suffered shipwracke , will to sea againe , and trafficke againe : and i will neuer be such a slaue , as though i be preuented againe and againe , yet i will seeke my liberty still . but whereas thou obiectest the difficulty , sorrow , paine , and vnconquerable labour of repentance : i answer , were the worke of repentance so painefull as thou sayest , first , what paine would a man sustaine to auoid sicknesse of body , losse of goods , pouerty , shame ? and shall not i be at paines to auoid eternal shame , losse of soule , and saluation ? what infinite paines and sorrowes indured christ for my saluation ? and what was his ayme in all that , but to make rough waies smooth ? esa. . and shall not i be at some paines for my selfe ? and what paines haue the saints beene at in taking of the kingdome by violence , and apprehending life eternall through fire and water , and infinite deaths and torments ? is it not worth so much to mee , as them ? is there no paines in going to hell , in the diuels commandements , in the seruice of sinne ? is there not more paines in committing , than forsaking any sin ? see it in one sinne of vncleanenesse , is there not more paines in contriuing his sinne , wasting his body , consuming his goods , exposing himselfe to the shame of men , to the punishment of the magistrate , to the iustice & curse of god in body and soule , than in forsaking his sinne ? and so in the rest . is there no sorrow , nor burden in the consequents of sinne ? is it no paines to haue a selfe-secret accusation , a biting conscience , a gnawing and vndying worme , a sound of terror euer in the eares , feare and flight when none pursue ? is there no basenesse in sinne to be a seruant , and slaue ●o ●usts ? & is there any slaue to the sinner , that is ruled and hurried by the will of the diuell ? no galley slaue but would breake from his chaines ▪ vijs & modis . were the pains of repentance so difficult as thou sayest , and intolerable , yet the priuiledges and recompences of that pain , are as great : what sick man would not displease his tast with a bitter potion , to recouer health , and retaine his life ? the sufferings of this present life are not worthy the glory that shall be reuealed ; the moment any af●●●●tions of this life , cause a weight of eternall glory . resolue therefore of this paines , and doe it betimes : for if it be hard and difficult now , will it be easier by delaying , by despairing , when thy sinne is stronger , and thy selfe weaker ? an ague , the more fits , the more incurable ; a beast , the elder , the more vntameable ▪ and sinne is a leauen , the elder , the sow●er and stronger . make not thy selfe more labour by sufferance of sin : make an onset with courage , as the hearty , spyes , caleb ▪ numb . . . and ioshu● , numb . . . they are but bred for vs. but indeed the worke of repentance is not so painefull and sorrowfull as thou pretendest ; for , is it not christs yoke ? and is not christs yoke easie and sweet ? and there be other things that make it sweet and easie , being an euangelicall commandement . the presence of grace , which conquereth difficulties ▪ foyleth temptations , . ioh. . he that is borne of god , ouercommeth the world , for hee hath a grace sufficient for him . i must not fixe mine eyes onely vpon mine owne resistance , but on gods assistance , by whom i shall bee able to leape ouer all walles , and impediments . psal. . i will run the way of thy commandements when thou hast inlarged my heart . the promise and donation of the spirit , that we may walke in the way of gods commandements . ezek. . ▪ . and i will put a new spirit in their bowels , and take the stony heart away , and giue them an heart of flesh , that they may walke in my statutes , and keepe my iudgements , &c. . cor. . where the spirit of god is , there is liberty . loue of grace , and loue of god maketh euery thing sweet . . ioh. ▪ and . this is the loue of god , that we keepe his commandements , & his commandements are not grieuous : da amātem & sentit quid dico . aug. loue of gaine maketh the merchant refuse no aduentures of sea . loue of god makes abraham offer his onely isaac ; a difficult commandement : iacob loued rachel , and the seuen hard yeers of labour , seemed to him a few daye● . the mother loueth the child , and swalloweth all paines , watchings , and difficulties , vnweariably . gods loue for vs , made him vndertake many worse torments , and sorrowes ; loue of christ made the martyres passe fire and flames , and most exquisite torments ▪ with sweetnesse and pleasure , as if they had been in beds of roses : loue of god is vnconquerable , much water cannot drowne it . now is sathan fully answered ; get gods grace neare thee , the presence of the spirit , and loue of grace , and downe shall all the barres and impediments ; & the most difficult commandements shall be made easie . cap. . le ts from satans temptations from the vnprofitablenesse of our repentance . to bring vs to despaire of our repentance , to the impossibility or difficulty , he will vrge the vnprofitablenesse of it : what can thy repentance doe , being so slight , so sinfull , so vnworthy ? thou canst not looke to be perfect , and how can god accept that which is so vnworthy and imperfect ? besides , dost not thou see many wicked men , as saul , esau , iudas , gone farre beyond thee in bitter sorrow , and shed farre more signes of repentance , than thou , and yet all in vaine , for they were reiected and damned ? answ. this is a dangorous dart , and must be wisely repelled . i grant my repentance to be weake and vnworthy , but i am taught in gods booke that it is neither my repentance , nor worthinesse of it selfe , that washeth away my sin , or can satisfie gods iustice ; for then it were indeed as thou sayest : but it is the bloud of iesus christ that washeth away all sinne , . ioh. . ▪ and that reconciliation with god , dependeth not vpon the quantity or merit of my repentance , but vpon the merit and vertue of iesus christ , whom i , a repentant sinner , lay hold on for saluation . my repentance , were it neuer so perfect , can neither satisfie god , nor iustifie me before god , but onely testifie that i am a beleeuer prepared to receiue christ , and thankefully to accept him with his merits , by ceasing to sinne against him . i find in the scripture , that as no man is accepted for his perfect repentance , so none is reiected for the imperfection of his repentance , if it be sound and vnfained : for then it is a certain fruit of a liuely faith , and so of the presence of christ , and of the life of god ; euen as the least bud or blossome appearing , is a certaine demonstration of life in the roote . god careth not how great , but how true and sound our repentance is ; not how much , but how good ; he accepteth not for quantity , but for quality : yet where grace is found , and right in quality , it will euer striue to increase , and abound still . notwithstanding my repentance be weake , yet being an euangelicall grace , a mite is accepted : a grayne hath his due weight : a desire to repent ; a will for the deed ; a ready minde for performance ; a sorrow because i cannot sorrow : these goe for godly sorrow , and my faith getteth christ to supply the rest . thus the christian is to be fortified against the weakenesse of his repentance . thou sayest , many wicked men haue gone farre in desperate sorrowes . i care not how far they goe beyond me therein : but that is farre from godly sorrow , both in the nature of it , and in the acceptance of it . my sorrow is for god offended , for god loued for himselfe ; my sorrow is from god , and goeth to god againe : theirs was not a seeking of god , but of themselues : my teares of sorrow , haue a washing and cleansing vertue , so not theirs : my sorrow is as a soaking raine , which hath wet the very rootes of my heart , so not theirs . and for acceptance , they haue no promise to be accepted in their desperate sorrow : but i haue a promise , that my humiliation , ioyned with faith and reformation , shall bee accepted in christ , in whom my person is accepted . cap. . le ts from satans temptation from our relapses . bvt seest thou not that for all thy repentance , thou fallest againe into the same sins , which hadst thou truely repented ▪ thou shouldest neuer haue done ? what good doth thy washing , who forgettest that thou wast washed ? true repentance is a repentance neuer to bee repented of ; as thine is . ans. to turn to sin as a dogge to the vomit , and as a swine to the wallowing after washing , is a dangerous case , but not hopelesse and desperate . and howsoeuer it is not ordinary for the child of god to fall diuers times into the same grieuous sins ; yet notwithstanding , some comfort here belongs to troubled consciences : but let no presumptuous sinners meddle with it . . godly men are the same men after sinne and repentance , that they were before ; beset with the same infirmities , and no more priuiledged from error than before . . experience sheweth , not only subiect to the same infirmities daily ; but often taken in the same snares : as , wandring thoughts , idle speeches , distractions in prayer , negligence , and too much vnprofitablenesse in hearing , rash anger , with many daily omissions ; whereof , who can cleare himselfe , so long as he carrieth the causes of daily fayling about him ? as . ignorance . many know not many sins to bee sins : as the patriarches knew not poligamy to be sinne . . weakenesse of grace . a childe of god for weakenesse may get many fals to day , and rise againe , and as many to morrow , and rise againe : yea , and if he hurt himselfe , and cannot rise himselfe , his father will help him vp . . inconsideratenesse , and not attending his way & watch . a man in haste may take diuers fals , and many slips ; so as if often falling into the same sin did exclude from grace , or barred vs of pardon , we were all hopelesse . . relapse doth not alwaies argue former repentance to bee vnsound : because . repentance is an effectuall instrument to seale vp forgiuenesse of former transgressions ; but not a fence from all force of sin for time to come : . soundest repentance of all doth not wholly abolish and take away sin ; but abateth , weakeneth , and lesseneth it . . the article of remission of sins excepteth not relapses , because the promise of remission doth not except them ; neither is the vertue of christs merit to bee restrained to sins once committed , but to all sinnes truly repented . . many examples of saints in scripture raised from relapses , giue comfort in this temptation . lot was twice ouercome with wine : marie the virgin twice checkt of christ for curiositie : iohn twice worshipped the angell . . true it is , that relapse into a disease is more dangerous than the first assault ; yet proper physicke seasonably applied may cure the relapse as well as the first disease . repentance is christs physicke , and so soueraigne , as cannot be foyled by relapses into the same disease . whence wee are commanded to renew our repentance daily , as we renew our sins : and the physitian is as able to cure the same disease as he was before . and yet we hold the rule of isidore , non poenitens est , qui adhuc agit , quod poenitet ; id est , if hee doe it both actu and proposito : but if hee sincerely purpose against all sin , and keepe aliue his zeale & hatred against that hee doth , this preiudiceth not his former repentance . but as he did truly run that now sitteth down ; so did hee truely repent that sinneth againe against his purpose , and sincere intention of his heart . cap. . from sathans temptation to presumption that our sinnes are not many nor great . . if sathan cannot driue men off repentance by engines of despaire , he assayeth if he can make them presumptuous of mercie , without serious repentance . he knoweth the truth of that of augustine , tam sperando , quam desperando , pereunt homines : and that despaire hath slain his thousands , but presumption his ten thousands . and euery deceitfull heart , is like a deceiuing prophet , that cryeth peace , peace , when sword and danger is the nearest . for this purpose he vseth three maine arguments : . perswadeth the sinner his sins are not many , nor great . . but if they bee , christ hath dyed for the sins of the world . . god is so mercifull as hee will not condemne them for them . . it is a wonder , that a man looking vpon his sins should presume ; but that such must be giuen vp to strong delusions , to beleeue lyes , that will not receiue the truth in the loue of it ; and lye vnder that heauie stroak of gods iustice , to bee giuen vp to the waies of his owne heart ; which is , to wander in the paths of death . but against this temptation , know , that there is not a more certaine propertie of a wicked man , to know himselfe by , than by allowing himselfe in the lessening and mincing of his sinne : for it is an issue of the loue of sin , that will not bee warned of the deceitfulnesse ; neither of sin nor of his own heart . . here is a man wofully deluded by the diuell , who hath turned the wrong end of the prospectiue to his eye : wherin things as huge as mountaines & castles , seeme as small as mole-hils . and is it not iust , seeing he will not beleeue god who telleth him that the least sin separateth , and is a partition wall betweene god and him ? maketh him the child of wrath , shutteth heauen , openeth hell , killeth soule and bodie ? what perswasion could make this man beleeue that a stab at heart would not kil him ? because a small pricke . a man is befooled by himselfe , who neither knoweth gods waies , nor desireth to know them ; but entertaineth wilfull obiections against the meanes of knowledge , and couereth himselfe with questions , whether his sins be sinnes . you haue not yet proued ( saith hee ) my vsury to bee sin , nor fashions of apparrell to be sin , nor drinking healths to excesse and inflammation to be sin , nor to doe this and that on the sabboth in ciuilitie to bee sinne : all this while the sinne is kept close and warme , and is none of the greatest , because they are not resolued . but are not these of the number of those , of whom peter speaketh , they are willingly ignorant , yea wilfully ignorant ? as those that will not bee ruled and guided by their teachers , affraid to be resolued . as the beggars that will not haue their soares cured , because they are a couer for their ease and idleness , and now and then get many a penny by them ; and are affraid of none so much as the surgeon . thus hee sends among salomons simples , that are friends of sinne , but enemies to their own soules . . here is a man branded with an high wickednesse by the spirit of god. psal. . . & . wickednesse saith to the wicked man , there is no feare of god before his eyes , for he blesseth and flattereth himselfe in his sinne , euen while his owne heart findeth his wickednesse . there is no grace . loue would not displease a friend in the least discourtesie : so the loue of god. a chast wife will rule her selfe , not to show the least looke , or behauiour to offend her husband . holinesse would abhorre all sinne ; repentance would feare all , euen the least . cap. . le ts of presumption in that christ dyed for all men . the second obiection to bring men to presumption vrged by sathan , is this : but christ dyed for all men : and if thy sins be forgiuen in him , what needeth all this ado ? as if thou wouldest satisfie againe for that which christ hath once satisfied . if christ haue redeemed all , then thou art safe : if he haue redeemed but some , bee as carefull as thou canst , thou canst neuer bee assured that thou art of that number ; and therefore howsoeuer , thou mayest enioy thy sin . ans christs precious bloud , the price of redemption , was for the vertue and value of it , for the sins of the whole world and euery person : but neither in the purpose of god , nor in the will and intention of our blessed sauiour , nor in the spirituall application of it by liuely faith , is it effectuall to all and euery one , neither are all vniuersally redeemed by it . . the scripture meaneth by all , not euery particular , but many . matth. . this is the bloud shed for many for remission of sins . matth. . the sonne of man came to giue his life a ransome for many . isay . . my righteous seruant shall iustifie many . luke . . hee is for the rising and fall of many in israel . . all , is taken for all kindes , not persons . and this ground answereth a number of places alledged to the contrary . titus . . the grace of god appeared , bringing saluation to all men ; that is , all kindes , rankes , and conditions of men ; euen seruants as well as masters , vnto whom , and for whose comfort he directed his spirit . heb. . . christ tasted death for all men ▪ that is , for all kinds of men , not all particulars . rom. . . that he might haue mercie on all , that is , as god shut vp all vnder vnbeliefe , aswel iewes as gentiles ; so hee will haue mercie on all , aswell iewes as gentiles , that neither iew nor gentile should bee saued but by mercy . the word all cannot be taken collectiue , but distributiue , vt quosdam ax illis omnibus saluaret . dionysius carthus . so . tim. . . . there is an all , or vniuersalitie of the elect . esay . . the lord hath layd on him the iniquitie of vs all , that is , beleeuers in the mesiah the prophet , including himselfe in their number . and as there is a world of reprobates for whom christ prayeth not , iohn . . so there is mundu● è mundo electus , saith augustine , for whom christ is the propitiation . iohn . . he is the propitiation for our sins . ob. yea , and of the whole word ? ans. . of the whole world of beleeuers : . of the whole world in generall in respect of sufficiencie , price , and vertue of his death ; but not in respect of efficacie , which is hindered by the infidelitie of the wicked . thus the vniuersall particle includeth not vnbeleeuers , impenitent , contemners , and enemies of christ. for howsoeuer . christ dyed for all in respect of the sufficiencie of the price , the vertue of his death being infinite in himselfe , and sufficient for all that by faith can apprehend it ; and the preaching and publishing of it appertaineth to all : yet in respect of the fruit , and application , it belongeth onely to the faithfull ; because this remedy is propounded vnto all vpon condition of faith , which condition onely the beleeuer performes . ioh. . . god so loued the world , that whoseuer beleeueth in him , &c. whosoeuer fayle : in this condition , neuer tast any benefit by the death of christ : and what were i better ▪ if i had a plaister neuer so sufficient for my wound ▪ if i apply it not to the ●ure ? as no vnbeleeuer doth . the scripture speaketh of some , whom christ neuer knew , math. . therefore there are some whom he dyed not for ; for he will know them , whom hee will dye for : there are some whom he will not pray for , will he dye for those whom he will not pray for ? the scripture plainely distinguisheth the persons : for whom christ dyed , from such as neuer shall haue benefit by his death . he gaue his life for the church , ephes. . . that is , that part of the world that is washed and sanctified through the word : he dyed for those that part from their sinnes , not those that will hold on a course in them : he dyed for his people : his name is iesvs ; for hee shall saue his people from their sins : implying , there is a people that are not his , for whom he dyeth not ; a people that are strangers and aliens from the common-wealth of israel , i must therefore be one of those . i must dwell in sion , the true church : of those that dwell there , is said , their sinnes shall be forgiuen . he dyed onely for his sheepe , ioh. . . not for the goates : who be they ? those that heare his vo●ce , that follow him in obedience , that heare not the voyce of a stranger , nor the voice of the tempting seducer , to draw him aside from following the true shepheard . hee dyed onely for his friends , ioh. . . not for the wicked , for enemies , that say we will not haue this man to raigne ouer vs. obiect . he dyed also for his enemies , rom. . . answ. those for whom christ dyed , were enemies in their nature & corrupt constitution , but now are friends by grace , recōciliatiō obiect . but christ dyed for reprobates , for they were sanctified by the bloud of christ , heb. . . answ. sanctification by the bloud of christ , is either externall , or internall : the former is onely in outward profession of faith and participation of word and sacraments ; and so these apostates were sanctified ; ●d est , seuered from the iewes and pagans in profession . but they were neuer inwardly sanctified , nor the bloud of christ neuer purified their hearts . the apostle speaketh of these apostates , as they were in the iudgement of charity , reputed of men , who holdeth all them sanctified , that consent to the doctrine of faith ▪ but not that they were so in the iudgement of certainty before god : for they were neuer of the church , while they were in it . . ioh . . they went out from vs , because they were not of vs. am i then a friend of christ , that i may be sure christ dyed for me ? if i be a friend , i am a beleeuer . abraham beleeued god , and was called the friend of god. iames . . he dyed for no vnbeleeuer . i must be a beleeuer , or he dyed not for me . rom. . . god set forth his sonne to be a reconciliation through faith in his bloud . am i a friend● 〈◊〉 must doe whatsoeuer christ commandeth me . ioh. ● . . ye are my friends , if ye doe whatsoeuer i command you : a seeming friend , as herod , may doe many things ; but a sound friend will doe all things , euen difficult and costly commandements . if he bid me repent and returne , i must obey . a friend must bee glad of an● opportunity 〈◊〉 shew his friendship and loue ▪ so must i. prou. . . say not to thy friend , i will answer thee to morrow , if now it be in thy power . if christ thy friend , call thee to repentance this day , deferre him not till to morrow ; for then it may be out of thy power to shew thy friendship ▪ he dyed onely for those that manifest the fruit of his death , . in the daily conquest and abolition of sinne : hee dyed for my sinne ▪ that 〈◊〉 might dye vnto sinne , and sinne dye in mee . rom. . . how can they that are dead to sinne , yet liue in it ? if sinne neuer dye in thee , christ neuer dyed for thee : thou art still vnder the curse of sinne , that art vnder the power of it : if thou beest not redeemed from vaine conuersation , thou art not from condemnation of sinne . i must daily finde the work of sathan destroyed in me , for by death he destroyed him that had the power of death , which is the diuell , heb. ● . . if sathan rule thee still at his will , and hold thee vnder the dominion of sinne , thou hast no benefit by christs deaths . if christ be dead for mee . i must manifest the obedience of faith , another fruit of his death . heb. . . he is the author of saluation to all that obey him , not to any that continue in sinne . i must henceforth liue to him , that dyed for me , . cor. . . and he dyed for those , who whether they sleepe or wake , liue or dye , liue in him , and for him , . thes . . that is , are partakers of his life , and liue to his glory . cap. . presumption of gods mercy hindering repentance . obiect . bvt is not god mercifull , who will not the death of a sinner ? and therefore what needest thou so continually afflict and macerate thy selfe by repentance ? answ. yes , gods mercy is a boundlesse ocean , which can neuer be drawne dry , and he is mercifull to all , euen the worst , and vessels of wrath . but first , distinguish of gods mercy ; it is either generall , whereby he saueth man and beast , and maintaineth the creature in a temporall being : thus he feedeth the sparrowes , and cloatheth the lillies : thus he is the sauiour of all men , especially of them which beleeue , . tim . . for that place is meant of his generall prouidence : or , secondly , there is a speciall sauing mercy , which tendeth to eternal life , whereby he tendereth men as a father . now herein hee is mercifull to the worst in offering this mercy by christ , and proclaiming it in the preaching of the gospell . but they are content with the other without this . this speciall mercy is not cast as a musse vnto all . let not sathan delude thee by offering an vnlimited mercy where god hath bounded it . for that mercy which in god knoweth no bounds , in respect of persons , is bounded and limited according to the couenant of grace , and mercy , as appeareth in two conclusions . there be sundry sorts of impenitent sinners to whom the lord couenanteth no mercy , but wrath . as , ignorant persons , who care not for the knowledge of god , isa . . this people hath no vnderstanding , and therefore he that made them , will not be mercifull vnto them ▪ and . thes. . rendring vengeance in flaming fire to all that know not god. hard hearted persons , that will not repent . rom. . . hee will haue mercy on whom hee will , and whom he will , he hardeneth ; implying , that hardened persons are shut from mercy . rom. . thou that by the hardnesse of thy heart , treasurest wrath . wilfull and stubborne persons against the ministery , and counsels of the word . ier. . . mourne not for this people , for i haue taken my peace from it , euen my mercy and my compassion : why ? verse ● . for euery one walketh in the stubbornenesse of his heart , and will not heare mee : and therefore i will shew you no grade . presumptuous sinners , who say i shall haue peace , though i walke on in sinne . god will not be mercifull to that man , deut. . . but the wrath of the lord , and his iealousie shall smoake against that man , and all the curses in the booke of god shall ouertake him . onely vessels of mercy are filled with mercy ; for saluation or sauing mercy is not so prodigally bestowed , being childrens bread , but on such a● are qualified and pointed out in the scripture by sundry markes . all that must share in this mercy , must be true members of the church . isay. . . i will remember the great mercies of the lord , and goodnesse towards the house of israel , which he hath giuen them of his tender loue . am i a true israelite , a sonne of abraham , according to the faith ? doe i lay about mee for the blessing , as israel did ? doe i wrastle it out with god by prayer , and doe i preuaile for mercy and grace ? am i circumcised in the heart , and daily part from sinnes and lusts ? all that must share in mercy , must be repentant sinners : god would haue all saued , but so as they must first come to the knowledge of the truth , . tim. . . but this they cannot doe without repentance . . tim. . . if at any time god will giue repentance , that they may come to acknowledgement of the truth . ezek. . . god will not the death of a sinner , but rather that he repent and liue . mercy is intailed onely to such as loue god , and keepe his commandements : second command . exod. . . he sheweth mercy to thousands of them that loue him and keepe his commandements : for god is in couenant with no other , and vessels of wrath cannot looke to be filled with mercy : yet this sheweth not the cause of gods mercy , for there is none in vs , and it is a free grace ; but onely sheweth the persons that may claime it . doe i loue god ? all externall obedience without inward loue , is hypocrisie : loue is the fountaine of obedience . and doe i keepe the commandements ? i cannot fulfill them : but doe i keepe them in my vnderstanding , meditation , affection , in true purpose and indeauour in my whole conuersation ? then mercy is mine . mercy belongeth to such onely as feare to offend god , and liue in any sinne . psal. mercy is with thee that thou mayest be feared . psal. . . as a father pittieth his sonne , so the lord him that feares him . he that apprehendeth mercy , will not bolster himselfe in sinne , nor lay presumptuous sinnes vpon gods backe , but the sense of gods mercy will leade him to repentance . rom. . he knoweth that though mercy reioyceth against iustice , yet it destroyeth not gods iustice : all the waies of god are mercy & truth : these are the two feet of god , by which hee walketh in all his waies : let vs humbly fall downe , and kisse both these his feet . bernard . mercy belongeth to the mercifull , to those that are charitable & kind to their brethren . math . blessed are the mercifull , for they shall finde mercy ; but iudgement mercilesse shall be to them that shew no mercy . can we expect and receiue a full streame , and not let fall a drop of mercy vpon others ? hath the ma●●er for iuen thee . talents , and wilt not thou forgiue pence and farthings ? math . . in spirituall things , will not we beare with the infirmities of the weake ? are not we subiect to the same infirmities ? doe not we consider our selues ? gal . . did not christ become in all things like to vs , to be a mercifull high priest ? haue we neuer had any sores , which we would haue had others handle gently ? doe old men forget they were children ? what lusts of youth and temptations they haue passed ? in temporall things , we call for mercy on this , and that occasion , generall and speciall : god in his members call for mercy : some men passe by as the priest and leuite , without all bowels , dry as flint , without hearts , hands , bowels ; no charity , no humanitie : first , looke they for no more ? secondly , may it be their case ? thirdly , is it not a great misery on themselues , on their ill-gotten wealth , on their iniustice to god his ministers and others ? cap. . le ts of repentance from our selues , as first , that it is vnpleasing to nature . now we come to the lets and hinderances of repentance , cast in our way by our selues : for nothing can be a greater , or stronger let to repentance , than the naturall and idle vngrounded conceits of the vnregenerate heart , which hath deuised many wandrings & turnings to shift off the businesse of repentance . a conceit , that it is vnpleasing to nature : and indeed sloathfull nature cannot indure the hardnesse of repentance : and no maruell that case slayeth the foole , when it woundeth euen the godly themselues . cant. . . the church will not foule her dainty feet , nor get off her bed to let in christ , after many knooks and perswasions . ans. but what a distemper is in that iudgement , and how crazie is that vnderstanding of a sicke man , that feareth ●he remedie more than the disease ? yet so foolish are wee in our owne wisedome , as to feare the remedy of repentance more than the sinne to be repented . we hold that extremitie of way wardnes ▪ and near to phrenzie , when a patient will rather chuse to dye of his disease , than to endure the taste of physicke , because it is bitter and vnpleasant ▪ euen so although godly sorrow be bitter and vnpleasant to corrupt nature ; yet wisedome will conclude many things to bee wholesome , which are not so toothsome . . compare and weigh in an euen ballance , whether the pains of wel-doing be matchable with the paines of sin ; whether the momentany paines of repentance here , bee comparable to the eternall paines of impenitency hereafter : consider whether the crop of sin , or haruest of repentance bee better . the wages of sinne is death : and is not death painefull ? but the haruest of repentance is eternall life . . cor. . . godly sorrow bringeth repentance to saluation . say now whether is easier , to sow in teares , and reap in ioy ; or to sow in carnall iollitie , and reape in eternall sorrow : whether is easier , to sow to the flesh , and reape corruption ; or to sow to the spirit , and reape eternall saluation . . bee it that repentance be vnpleasing to nature : yet a christian hath more than nature ; he hath a spirit of grace changing nature , and making the commaundement easie . whence it is , that those that haue entred this way , and by the spirit haue mastred the flesh in part , finde nothing more sweet , than the tartest sorrow of sound repentance : and this repentance they neuer repent of . be it as basil. laboriosa virtutis via ; yet render thy selfe as captiue to the commandement . bee at some paines in subduing thy heart : thou shalt no sooner begin , but ●ase and ioy wil come , which shall aboundantly recompence all former griefe and labour . obiect . alas , then i neuer repented : for i feele no inward power or motion , whence i can draw comfort from my repentance ▪ 〈…〉 . ans. it may bee so : for perhaps ▪ . thou hast performed that duty in a cold ▪ and formall manner : or . for sinister ends , not for conscience : and . by fits and starts vnconstantly . and how can a man that goeth backward and forward , make riddance of his way ? but goe about it heartily , ioyne the inward seruice of the heart in seeking god , with the outward , tye thy selfe to a settled course in performance , fauour not the flesh● , nor care to fulfill it in the lusts of it ; and be assured to finde more ioy and sweet inward motion , at least , much lesse paine in the exercise of repentance , than in the exercise of sin . cap. . obiections against repentance from a mans election . . bvt why should i thus abridge my selfe with needlesse sorrow , and to very little purpose ? for , if i look to god , i am either elected or not : if i be , i shall bee saued without all this ado : if i be not , all the repentance in the world wil not auayle . againe , looke to men : they be either such as repent not , but enioy the world , and their pleasures , and their sins too ; and yet these liue and dye honestly and peaceably , and as well as any other . or they be such as do repent , and betake themselues to this strickt course : and these many of them in their liues are as deceitfull , vniust , couetous , proud , hypocriticall , as any men in the world : and many of them in their death as vnquiet , vncomfortable , & vnhappy , as those that neuer vndertooke such businesse . ans. to meet this dangerous subtiltie . . to those that conceiue repentance a vaine thing , because of the certainty of gods decree concerning their saluation or damnation . . the wise god in all his decrees , to his maine ends , hath also decreed the meanes , seruing and leading to those ends . the ends of his election are either next , which is the glorification of the elect , or the remote and highest , his owne glory in the saints . the meanes decreed to these ends , are christ ; regeneration by the spirit , required in all that must be saued , euen the smallest infant ; and in men of yeares , knowledge of the word , faith , repentance , obedience . and as those ends are stedfastly and vnchangeably ; so are the meanes as certainely decreed as those ends . and vnto these the elect are as certainly predestinated , as to the ends themselues . ephes. hee hath chosen vs in him , that we should be holy , and without blame before him in loue . . gods wisedome teacheth euery christian to imitate god , in tying his meanes and ends together : because as they cannot attaine those ends without the meanes ; so they cannot digresse from the meanes , but misse of their ends . gods decree stablisheth the meanes , not remoue them . god had giuen paul the life of all in the ship , acts . but when the shipmen would haue forsaken the ship , paul saith , except these men abide in the ship , ye cannot be saued : because god will saue them by meanes . . see the fallacie of this generall delusion , à bene coniunctis , ad male diuisa . and indeed sathan wofully ouerreacheth vs , who in outward things would haue men wholly to distrust god , and relye wholly on the meanes : but in these spirituall things maketh vs lay all on gods purpose and decree , and vtterly despise the meanes . what a false conclusion is it , if i be elected , doe what i will , i shall bee saued ? for , as it is impossible that the elect should not be saued ; so impossible is it , he should doe what hee list ; and as impossible to bee saued without repentance . and though it bee true , that election and saluation bee coupled together inseparably : yet the meanes run between them ; and gods order as stable as his decree . so as hee that is chosen to saluation , is chosen to faith , holinesse , loue , perseuerance , that by these steps he may walke in the way of saluation . quae deus coniunxit , nemo separet . . obserue the absurditie of this allegation against repentance ; and in all temporall things wee can scorne the conclusion . if god haue appointed thee to saluation , why commest thou to church ? what needest thou heare ? what neede of the sacraments ? why prayest thou ? all this cannot alter his decree ; why turnest not thou then atheist ? see here the battry of all godlinesse , pietie , and all worship . so in temporall things , why dost thou not refuse meate in thy health , and medicine in thy sicknesse ? and say , if god haue decreed my life , i shal liue , and neuer eate nor vse meanes . so , cast off thy calling and trade , and say , if god haue appointed me to be rich i shall bee rich though i do nothing : and if not , all my trading will not auaile me . . another delusion hideth it selfe in this allegation , wherby the deceitful heart would lay the cause of his impenitencie vpon gods decree , whereas thy impenitencie is not an effect of gods decree , but a consequent . the cause being in thy selfe , a darknesse and wilfull blindnesse in thy minde , an obstinate contumacie of thine owne will , resisting grace offred ; yea , a depraued delight and desire in thy affection , who willingly deliuerest thy selfe to bee bound in the chaines of vnrighteousnesse : so as thy destruction is of thy self ; and no sinner is condemned , till himselfe haue worthily deserued it . . the guilefull heart willingly deceiueth it selfe with ifs , and and 's ; if i be elected , and if i be reiected : & that in things secret which belong to god , letting passe things that are reuealed : where as euery christian ought to know himself elected , and to beleeue it gods order reuealed to bring vs to glory . christ would haue vs reioyce that our names are written in the booke of life . and this is not by any extraordinary ladder to climbe to heauen , but by an ordinary way here in earth . for if we can finde sound faith or holinesse in our selues or others , we may conclude certainly , our owne or others election . how did the apostle know , and pronounce the thessalonians to bee the elect of god , . thes. . . but by their holines , faith , loue , and patient hope ? verse . . whence he concludeth their election . so may we know our selues , and ought to know our selues elected , by being called out of the world . if my father haue giuen me an estate , and assurance in land or goods , now i know it was his purpose within himselfe before to giue it me . if i see a manchilde borne , i now know that a manchilde was conceiued in the wombe the number of moneths before . if by faith and holinesse i can discerne my selfe or others , born into the church of god , i am now as sure that this party was before all worlds conceaued in the wombe of gods eternall election . so as , cleane contrary to this obiection , nothing can more vrge , and fasten the practice of repentance on the soule , than the consideration of the decree of gods election . thus i haue insisted longer on this obiection ▪ because of the generalitie of it , and the subtiltie couched in it : and i finde it no where so throughly sifted . cap. . obiections against repentance of some that seeme not to repent , yet liue and dye honestly ; and others that doe dye as fearefully . . now to the instances of men . . some repent not , and yet liue and dy , honestly and peaceably . ans. . all things fall alike to all for outward thing , eccles. . . as is the good , so is the sinner in death . and the iudgement of a man is not to bee fetched from his outward death : but from his life , and faith , and fruits . . a wicked man may bee quiet and peaceable in death , because , . their blinde presumption of a good estate in death , as in their life , assuring themselues of heauen & 〈…〉 though they neuer 〈…〉 satans 〈…〉 knowing then to be his 〈…〉 not onely to hold 〈◊〉 in th● snare , but their companion that outliue them : left they see●●g the terror and perplexities of their death , should be mooued to change their liues . gods iustice on them , who leaueth them to dye , as they liued ; not allotting them vnderstanding , sense , memory to remember themselues , who haue all their liues forgotten sinne . but this iustice of god on them , should make vs rather hasten our repentance betimes , while our season lasteth , and our vnderstanding , health , and senses , than longer to defer it . others made shew of repentance , and strict walking , but very vniust , deceitfull ; in a word , the worst of men in their dealing . answ. this is for the most part an vngrounded clamor against holinesse , and is a parcell of that poysoned sloud cast out of the dragon , reu. . but sometimes hath grounds in the neglected liues of professors . oh remember the woe pronounced on them by whom offences come : why takest thou the law into thy mouth , and hatest to bee reformed ? how darest thou call on the name of the lord , and not depart from iniquity ? but how vnhappy art thou that stumblest on this rocke , to cast thy selfe headlong from thine owne saluation ? thou shouldest bring thy selfe to the rule , and see thy worke bee straight , and not scandalize thy selfe by cro●ked and faulty examples . in temporall things , thou wouldest not wrong thy selfe on these silly grounds . who euer refused to goe in a right way , because some in that way haue fallen and miscarried ? but the right way to heauen is repentance . would a man refuse wholesome physicke because some dye that take physicke ? the proper physicke of a diseased soule is repentance . would we thinke that man in his wits that would disclayme and wilfully refuse good and wholesome meate , because some surfeit and cast vp all againe ? where shall we finde a trader , or dealer in the world , that will refuse to meddle with all money and gold , because there is some clipt and counterfeit ? or will therefore cast off all trading , because some of the same trade breake and deceiue ? and much lesse the most gainefull trade of godlinesse . some others that haue very busily followed the worke of repentance , haue found as little peace and comfort in their death as any . some of them haue dyed despairing , some blaspheming ; perhaps some on their owne hand . answ. the way of dying well , is the way of repentance , and in this way , none can dye ill : but precious in the eyes of the lord is the death of all such , whatsoeuer it seeme , psal. . gods children may want sense of comfort , but this argueth not , but he might haue formerly the presence of sound comfort , and the true ground of it present still . a tree in winter liueth , but seemeth dead : present paine and sicknesse of body , argue not it had neuer health . gods child may want sense of faith , and in death seeme to be in the gulfe of despaire , and yet passe to heauen by the gates of hell , as christ did . gods childe may haue rauings , blasphemies , fierce actions against themselues and others , which are the effects of diseases ; melancholy , frenzy , burning agues , pestilence ; from which they are not freed ; but howsoeuer diseases may depriue the childe of god of health , sense , comfort , and life it selfe , it cannot depriue him of saluation . rom. . i am perswaded that neither life nor death , &c. christian wisedome iudgeth not of a man by the strangenesse of his death , but by the goodnesse of his life ; and no kind of death is euill to him , that is in christ , for he is freed from the curse of the law . cap. . obiections from the conceit of the easinesse of repentance . obiect . others conceiue repentance so easie a thing , and soone done , as needeth no such care or time . a lord haue mercy at death : and what need a man martyr himselfe all his life ? answ. . these men that so sleight the remedy , neuer saw the danger of the disease . is the disease but a little languishing of nature , as the papists would make vs beleeue ? or rising out of a few sleight veniall sinnes , cured by a a creed , or aue , or a knocke on the breast ? they deale with their proselites , as the mother with an infant ; if it hurt the finger , the mother bloweth it ; and these babies beleeue presently , the blowing hath soundly healed it . but he that measureth either the disease by the remedy , or the remedy by the disease , shall find it mortall enough , being the foulest and most contagious and incurable disease that appertaineth to man , compared in the law to the leprosie , which was not cured so easily , but required an infinite toyle to goe through the cure according to the law , & often proued inuincible and incurable . naaman cured by miracle , must yet wash seuen times , to know the difficultie of the cure . the whole power of nature cannot doe it , and yet a naturall man thinketh it easie : is it easie for an ethiopian to be washed white , or a leopard to part with his spots ? so easie is it for him to doe good , that is accustomed to euill , ier. . . is it easie for an old man to become young againe ? and so easie is it in nature for an old sinner to be renued by repentance . is it easie for a dead man to be raised to life ? it cost christ himselfe teares and groanes to raise lazarus , not because it was hard to him , but to shew the impossibility in lazarus : and is it easie for a dead man to raise himselfe ? and so easie is it for a man dead in sins & trespasses , to raise himselfe to repentance , ephes. . . is it so easie , which the whole power of grace cannot conquer , while we are here below ? all the grace in the world cannot cleane fetch out the soyle of sinne while wee are here . is it easie to wash out a scarlet or crimson , to become white , which was dyed both in wooll and cloath ? nay , the cloath will be torne to pieces first : and so easie is it euen to get out by repentance , the deepe dye of our scarlet sinnes of our nature and practice . didst thou euer try how easie it was to turne away from some outward act of sinne , to which thou wast addicted ? and yet a hypocrite by some restraining grace can doe it ; he can for some reasons forbeare some acts of adultery , swearing . but this is another thing , it is the killing and mortifying of inward affections & lusts , as deare as members . col. . . mortifie your earthly members : this is not the cutting off a washbow of sinne , but the stocking vp the roots , which is another manner of taske . a naturall man would offer any thing to god , but his beloued sin : he would rather come before the lord with riuers of oyle , and offer the fruits of his body , than any one lust : and therefore it is not so easie , as many conceit . is it so easie ? what maketh wicked men take on so at godly preachers when they cal them to repentance ; dealing with them as some distempered patient , who feeling the smart of a drawing plaister , and corasiue , driueth away the surgeon with rayling speeches , and casting bedstaues at him when he commeth to touch , and to cure his wound . canst thou not abide a drawing playster to driue away corrupt bloud and humours ? much lesse wilt thou finde ease in cutting off ioynts and members , and putting out eyes , which repentance must doe . thinke on these things , and then tell mee what an easie thing repentance is . cap. . obiections from the vnseasonablenesse of repentance , that it is yet too soone , or else it is now too late . others obiect against themselues the vnseasonablenesse of their repentāce . and this hath two branches : some conceiue it is yet too soone , others that it is too late . it is yet too soone , i may inioy my sweet sinne a while ; for sinne is like his father , is loath to bee tormented before his time . answ. . no man will reason so senselesly for his body . i haue a wound or gash , but it is not yet time to looke to it ; i will let it rot , and gangrene , and then i will looke to it ; but then it is too late and incurable . or i haue a thorne in my foot , it is not yet time to pull it out . we know all delayes in bodily diseases dangerous , much more in the soule : neither will a man be so void of common reason for his goods . my house is on fire , but it is not yet time to quench it ; why should this be admitted for a good reason , where the losse is incomparable ? if this day be so soone , to morrow may be too late ; the commandement is to seeke the lord while hee may be found : implying , that he who may bee found to day , will not perhaps to morrow : feare therefore the iust reuenge of god , who if thou deny him to day , may iustly deny thee to morrow . see we not many that would not repent young , that cannot repent old ? gods iustice being now deafe at those , who were deafe at his mercy : he knocked , and they would not heare , and they shall cry and knock , and he will not heare , prou. . esau reiecteth the blessing while he may haue it , and after would haue it , and cannot get it , though he howle after it . obiect . but did not the penitent theefe repent at last , and why not i ? answ. . thou bringest an example without a promise of god ; bring me a promise that thou shalt repent at last , or thou promisest thy selfe that which god promiseth not . if he promise mercy , if thou repent at last , he promiseth not the mercy to repent at last . thou bringest an instance which was a worke of wonder , and euery way extraordinary and miraculous , wherein christ pleased to honour the ignominy of the crosse , and to manifest his glory , and power in his lowest abasement ; and therefore is set among those wonderfull works of god ; raysing the dead , earthquake , darkning of the sun , &c. and therefore thou maiest as well exspect a second crucifying of christ , and the darkning of the sun , and raising of dead bodies out of their graues , as such a conuersion . thou bringest but one instance without a second ; and of one particular , wouldst make a generall ; and from an extraordinary , draw an ordinary direction : whereas thou hast infinite millions of instances , that haue dyed as wickedly as they liued . sometimes a prince pardoneth a malefactor on the gallowes ; but shall euery malefactor trust to that ? our lord iesus now entring into his kingdome , pardoneth a great offender , as princes in their coronation : should any therefore imbolden himselfe to the like offence ? as if any should goe and commit a robbery , in hope there may be a coronation betweene the fact and his execution . thou bringest an instance which will not hold in thy case . the theefe he did not desperately and wittingly deferre his repentance ; nor thrust off the remedy till the last moment ; for then in likelihood it had neuer beene offered ; but thou dost . he was saued without all meanes ; he had neuer heard of christ nor religion before ; and therefore did not refuse them : for if he had , saith augustine , it is like he had not beene last among the apostles in number , who was before them all in the kingdome . but thou reiecte●● the meanes , despisest the voice , and wilt not come in to christ : his conuersion was vpon the first opportunity , and canst thou wrest it to slippe all opportunities ? he was not saued at the instant , without expression of sauing faith , sound loue of god , of men ; care of his owne soule , confession of his sinnes , and a rare confession of christ in that instant , when all the world forsooke him ; yea , euen all the disciples fled from him . but thou lookest at the end , ouer-leaping all the meanes ; and thou not for the loue of god , but feare of hell ; nor for hatred of sinne , but auoiding punishment ; meanest at last to dissemble a repentance . was this the case of the happy theefe ? obiect . ●ut was not hee that was hyred at the eleuenth houre , as well allowed , and rewarded with the same penny , as he that came into the work at the third ? ans. . thou that meanest to repent at the eleuenth houre ; how knowest thou , thou shalt come to the eleuenth houre ? what if thou beest cut off at the fourth , sixth , or eighth ? . the scope of the parable only teacheth , that men that are later called , and haue the meanes later than others , may be saued as well as others ; and is not to be stretched beyond : so as an olde man that hath long wanted the meanes , may now in the means comfortably lay hold of saluation . . yet the parable fully answereth the obiection , seeing those that were hired at the eleuenth houre came in so soone as any came to hire them : and will not iustifie their presumption , that being called in the third houre , will not come in till the eleuenth . others thinke it too late to repent . i haue lost my time and tide , and haue put off my repentance so long , that my sinnes are risen to an infinite multitude , and an vnconquerable strength , i may now striue and neuer the nearer . ans. . to stay long maketh repentance more difficult ; but not desperate . as to goe far out of a mans way , maketh him more labour in returning ; but proueth it not impossible . . the time of repentance for hope and possibilitie , is the whole time of thy life , that is the day wherein thou must worke , iohn . as mannah for possibilitie was to bee gathered any of the sixe daies , that was a type of christ ; and they found it , that went out to seeke it in the sixt day as in the first . . the more time thou hast lost , the more hast thou neede to bestir thee in redeeming the residue , and in sparing at the bottome . and the stronger thy sinne is grown by continuance , the more hast thou need to take it in hand to weaken it ; vnlesse thou thinkest it will weaken with age , and grow feeble of it selfe . but the body of sinne , is vnlike the body of the sinner ; this groweth old and weak with age , but that by age groweth stronger : as leauen , the older , the stronger and sowrer . . if thou comest against the huge army of thy sins in thine owne strength ▪ thou art too weake for the least : but come in the strength of god. he can easily make an aethiopian white , and him that is accustomed to euill : he can soften the hardest hearts , and shake the rocks : he can adde strength to the feeble , and make thee daily so much the stronger , as thou findest the washing & weakning of thy sin . cap. . of the meanes of repentance : and first in respect of sin . hauing spent much time and labour in setting downe . the rules to direct vs in the practice of repentance ; and . the lets and hinderances of it , which we haue remoued : now . wee are to proceed in the third generall propounded , namely , to point out the principall meanes which euery one must carefully make vse of , who meane to goe through the comfortable dispatch of this so waighty and vrgent a duty . the chiefe meanes may bee ranked vnder fiue heads . . in respect of sin , . of god , . of christ , . of our selues , . of others . wisedome to all great ends aduiseth of meanes . . in respect of sinne there must bee a serious humiliation , which the apostle calleth godly sorrow , which bringeth repentance neuer to bee repented of : for . a proud person puffed vp as a bladder with selfe conceit , or windy presumption , is not capable of repentance , till hee be pricked with the sharpe needle of the law , pricking his heart : neuer till then did the conuerts say , men and brethen , what shall we do ? acts . . . god giueth no grace but to the humble , iam. . . but especially the grace of faith ( without which is no true repentance : ) excludes all boasting in our selues , that we may be all wee are in christ , in whom wee beleeue for righteousnesse and reconciliation . . christ , and his sauing grace is receiued into the heart , as seed is into the ground , luke . . and therefore the heart being like stony and fallow ground , must first be broken vp , and made full of furrowes by the helpe of legall humiliation , ier. . . . repentance is a walking with god , as being made friends . now no proud man can walke with god : for he dwelleth onely with an humble and contrite spirit , isay . ▪ and micah . . hee hath showed thee , o man , what is good , to do iustly , to loue mercie , to humble thy selfe , and walke with thy god. the meanes therefore to attaine true repentaince , is , . to get a cleare sight of our sins , and miserie by them , and by the curse due to them temporall and eternall : for how can a man be humbled for those sinnes or iudgements , which he neuer saw , nor knew off ? hence are wee called to a through search and tryall of our waies , to finde out distinctly in what particulars wee haue gone astray , lam. . . and then turn to the lord. and ier. . . the church saith , after i was conuerted , i repented . but to show that conuersion nor repentance , is or can be before this search ; he addeth , after i was instructed , or as the hebrew word signifieth , after i was made knowne to my selfe , that is , after in the glasse of the law i discerned mine owne sinfull and wofull estate , then i repented : for who can otherwise see his need of mercie , but in the sense of his miserie ? tremelius . post quam ostensum fuerit mihi . . true sense and sorrow for sin : as pangs and throwes before the birth , with shame of face , griefe of heart , and horror of soule in the apprehension of our guiltinesse by sin , the curse of the law , and gods infinite anger ; & all this represented in the law , in a most terrible maner . as holy paul by the dart of the law professed himselfe killed , and slaine , and made so wretched in the sense of his owne guiltinesse and vncleanenesse , that hee desired to be dissolued , to be ridde of it . this is the true touch of sin wrought by the spirit , when we most grieue & afflict our hearts with that which hurteth vs most . it is not losse of mony , goods , estate , libertie , or life it selfe , that hurteth vs so much as the losse of christ , of grace , of saluation . . to get to an holy despair in our selues , as being out of all hope of deliuerance , by any power , pollicy , or goodnesse of our owne , or of any creature : that the case be with vs as with paul and his fellowes , distressed on the sea , who are said to bee past all hope of beeing saued from drowning , acts ▪ . and as the woman with the bloody issue , hauing spent all her strength and meanes in physick without cure , was out of hope to be recouered by any secundarie meanes , mark . . all this maketh vs to seek for a remedie ; and feeling the need , and extreame want of whatsoeuer the gospell offreth , yea , and pinched with hunger , thirst , pouertie and beggarie , doe long after , seeke , and begge earnestly for helpe and pardon . let this admonish euery man that would proceed in repentance , which is a continued act , to be conuersant still in the law of god , and especially to be wel acquainted with the moral law , by which , is the knowledge of sinne , rom. . . that thereby seeing their owne sins daily and the miserie due to them , they may bee kept humble , and low in their owne eyes . what meane men to cast off the whole vse of the law vnder the gospell , and they must heare of nothing but gospell ? for . is not the conuert lyable to sinne ? and how can he know what is sin , or what is not sin , but by the law ? how can he discerne the nature of sin , to be an irrectitude and crookednesse , but by the straightnesse of the law ? how can he discouer the danger of his sinne , to awaken him out of it , but by the law ? the office of which is as of pauls kinsman , to detect the treason of the iewes : and pauls danger , that he might auoide it , acts . . though the regenerate man bee free from the raigning act and power of sinne , yet hee is not from the roote of euill ; which euery one can find fruitfull , and euer shuting as in a perpetuall may : how necessary is it then , alwaies to haue by vs , this sharpe axe of the law which striketh at the roote of sinne ? which else would grow 〈◊〉 and insolent ; that as a seruant , it may be kept vnder , with blowes and feare : wherein the spirit worketh , it being his office as well still to conuict , as to conuert , ioh. . . though the maine armies of sinne be defeated in the godly , and those masterfull commanders be suppressed , and subdued by grace , yet there be stragling troopes of smaller euils and infirmities , which daily assaile , and should warre against the law of the minde : now by what other glasse shall a man see these spots in his face , than by the law ? for as we see the little motes discouered by the light of the sun , so it is the light of gods law that detecteth the smallest euils against god or men : without which , we should neuer come to a distinct notice or repentance of them ; and so consequently , could neuer prize the grace or offers of the gospell . that wee may magnifie the gospell , let vs prize the law as a perpetuall scourge to driue vs out of our selues to iesus christ. so long as we haue any thing found with vs , which must bee either forgiuen by mercy , or repented , or reformed by grace ; let vs faithfully heare , and reade the law to this purpose : that we may daily conquer the pride of our hearts , and walke humbly before god , let vs take with vs the vse of the law . i cannot maruaile at the intolerable pride of these antinomists , and perfectists , because they neuer came to see their sinnes aright ; and this they doe not , because they reiect the law , the proper glasse of sins discouery . cap. . meanes of repentance in respect of god. in regard of god , wee may many waies helpe forward our repentance , if we consider , first , his word ; secondly , his eye ; thirdly , his hand ; fourthly , his relation vnto vs. gods word in the reuerend vse , is a notable meanes of repentance : for , first , the very knowledge of the word is a meanes in which god giueth repentance . . tim. . . instructing them , and waiting if god will giue repentance : and ignorance of the scripture is made by christ , a chiefe cause of error , both in opinion and life , math. ▪ . wee must therefore labour by diligent hearing , and reading of the scripture , to come to know the word . the word reuealeth gods will concerning our repentance ; who now admonisheth euery one to come to repentance , acts . it sheweth repentance to be aboue our owne power , and reach ; and it is god that must giue repentance . it directeth vs to the meanes to attaine this gift , namely , prayer : we must goe to god to heale our nature , to change our disposition , to perfect his owne work . ier. . . conuert mee , o lord , and i shall be conuerted . the seuerall parts of the word in their seuerall offices , excellently conduce to this worke : first , the law is an hammer to beat an hard heart to pieces : the very reading of it priuately , made iosiah's heart to melt , . king. . . and much more when it is publikely preached and applied by gods ministers . this was the ministry that pricked their hearts to conuersion , acts . this is that whereby the heart is awakened , as peters was by the cocke crowing . the reading of the law , and threats of it , wrought a generall reformation and separation of israel , from all that were mixed among them , neh. . . the gospell propoundeth christ a good shepheard , laying downe his life for his sheepe : & intreateth the sinner in the name of iesus christ , to returne , and repent , and liue ; with many promises of mercy and grace vpon their returne : that if any cords of loue can draw vs , wee want them not . to the furtherance of our repentance therefore , we must doe two things concerning the word : mingle the whole word with faith , else it will be vnprofitable ; beleeue it , credit it , without cauils , or questions to auoid it ; subscribe to the holinesse and goodnesse of it , as a good heart doth , though it speake vnpleasing things to it . ah●b will now say the word of god is not good : michaiah neuer prophesieth good . but hezekiah will say the word of god is good , in the most sharpe threatnings of it : as a good natured child wil bow at an angry word of his father . keepe the word fast to vs , that it may keep vs. dauid hid the word in his heart , that he might not sinne . this is the sword of the spirit , of daily vse in this warfare against sinne ; and wee must buckle it vnto vs. consider gods eye is euer vpon thee , and all things are naked vnto him , with whom wee deale , heb. . . would a fellon cut a purse , if hee thought the iudge saw him ? moses knowing that an egyptian saw him slay an egyptian , feared , and fled , exod. . . should not we feare , and flee those sinnes , which wee know god knoweth , and hath to lay to our charge ? a theefe neuer so stout , if taken in the manner , will runne away afraid : but we are bold offendors , who though we cannot sinne , but bee taken in the manner , yet will stand it out . what a folly is it not to shame at our sins , which gods eye is vpon ; while wee should shame to commit them if a childe of fiue yeeres old stood by ? were not that an vngracious childe , that durst commit folly , and fornication , not onely in her fathers house , but before his face : so is our sinne consider gods hand ; first , of mercy ; secondly , of iustice , and both are powerfull meanes to leade into repentance . obserue his hand of mercy , in spirituall motions , in temporal excitements . when the spirit rappeth by any of his motions , open vnto him : quench not this spirit , grieue him not , send him not away in displeasure . now is an heauenly helpe offered of thy good , worke now with god ; cherish any good motion , let not the world , or corruption , or delay , dead it ; but thankefully apprehend the opportunity : if that be slipped , thou art not sure of another . for temporall excitements , looke vpon , first , gods patience , how long he hath suffered thee , giuing thee space of repentance , waiting for thy returne : this should hasten repentance , rom. . . set god before thee as a louing father dealing with an vngracious childe , often admonishing , sometimes correcting , often conniuing , neuer dealing extreamely , loth to loose him , and cast him off . consider gods bountifulnesse vnto thee : he neuer ceaseth to supply thy wants , but hath bountifully prouided , and heaped vp fatherly kindnesse on thy head , and all to draw thee , were it possible . the apostle ioyneth both these motiues together , rom. . . despisest thou the bountifulnesse of god , his patience and long suffering , not knowing that they should leade thee to repentance ? the bounty of iosephs master , kept ioseph from sinning against him ; and the prodigall returning , mourned that he had runne from a kinde father . is there not mercy with the lord , that hee may be feared ? obiect . god forbeareth mee , saith the sinner , and therefore i may , and will sinne . answ. gods forbearance , argueth his goodnesse , not mans innocency : it is the exercise of his mercy , not the abolishing of his iustice : and it is made the note of a wicked man , not to repent , when mercy is shewed to him , isay. . consider his hand of iustice ; marke and lay vp the stroakes of gods hand , sensible and insensible , in soule & body , on thy selfe and on others : amend by them , and feare him the more . make vse of corrections on thy selfe : heare the rod. the not regarding of warnings , causeth god to giue ouer such a party , as the physitian doth a desperate patient . isay. . . why should i smite you any more , seeing yee fall backe more and more ? sleight not the corrections inflicted on others , whether nearer or more remote . when god commeth neare thee in thy friend , family , say god warneth thee to repent : the sinne of belshazer , dan. . . was when hee knew all those things , that came on his father nabuchadnezar , yet he humbled not his heart . a fearefull thing it is , not to profit by example . hee that will not take example , shall make an example . consider the iudgements recorded in scripture , past , present , and to come . those that are past in former ages ; the angels that sinned , the old world , these on whom the tower of siloam fell ; and all the writs of execution recorded in the scripture ; and say of them , as . cor. . . all these are examples to vs , all our monitors , all of them so many sumners , so many sermons to perswade vs to repentance . consider the examples of gods iustice in our owne age ; so many , and remarkeable , as neuer more ; vpon blasphemers , drunkards , adulterers , and enemies of grace . a man might make as large a volume , as that in the fifth of zachary , written within and without , with examples of such , as into whose houses and hearts the curse is come . let the fight of the angell with a drawn sword , ( which made balaams asse to feare ) make vs feare and tremble . consider the dreadfull iudgement to come , the day of which shall be as an ouen , and all impenitent persons as stubble before this terrible burning . acts . . he admonisheth all men to repent , because hee hath appointed a day wherein to iudge the world . when heathenish felix heard of the iudgement to come , he trembled : happy were it for christians , who repeat it as an article of faith , that they did so . wee will end this point with that exhortation , . pet. . . considering these terrours of the lord , what manner of men ought wee to be ? &c. consider in god our relation , which will be a meanes to further our repentance . looke vpon him , as our lord , and our selues as seruants : as a lord he hath hyred vs into his seruice , and hath freed vs from the seruice of all other creatures , that we should onely serue himselfe : but alas , who can serue him according to his holinesse and greatnesse ? and when we haue done all that we can , how vnprofitable seruants are we ? we haue wasted our masters goods , and cannot shew our talents againe : and therfore we haue need to humble our selues in repentance , and pray with dauid , psal. . . deale with thy seruant according to thy mercy , and enter not into iudgement with thy seruants , o lord. a sorry seruant is he that can neither doe what is agreeable to his masters wi●l , nor yet be grieued for fayling in the euill he doth , or leauing vndone the good he should doe . looke vpon him as our shepheard , & ourselues as sheep , but wandred from the fold . oh the misery of a lost sheepe ! it is without the flocke , and fold , without a certaine pasture , and food , without a keeper , or shepheard , without god and christ , without protection and safety , subiect to all annoyances , and becommeth a prey to all rauening beasts , neuer able of it selfe to returne . and this is the state of euery man , and no man can reckon vp the errours and wandrings of his life . all this should helpe vs to returne to the shepheard of our soules , . pet. . . to seek to him betimes , and pray him to seeke vs , as dauid psal. . . looke vpon him as our father , and our selues as his sons and children . a father that hath giuen his deare sonne to death for vs ; the dearest thing and price , that was in heauen or earth . a father that hath reserued for vs an inheritance immortall and vndefiled among the saints in light . is not this a strong inducement to loath and leaue sinne ? will not the loue of a father , make thee hate sin the more ? can any stripes worke so powerfully vpon an ingenuous nature , as to see his louing father offended ? a poore mans sonne , who cannot be much hurt , or helped by his father , will be grieued that hee hath iustly offended his father ▪ awaken thy selfe to repentance , and say to thy soule , as moses to israel , deut. . . doe you so reward the lord , o foolish people ? is not hee thy father that bought thee , that made thee , and proportioned thee ? what else gaue hope to the prodigall to returne , but the sight of loue lurking in his father ? and therefore resolued , i will returne to my father . cap. . meanes of repentance , in respect of iesus christ. a third sort of meanes to helpe forward our repentance , is to looke vpon iesus christ. zach. . . they shall looke on him whom they haue pierced , and mourne . the effect of beholding christ , whom by their sinnes they haue crucified , is great sorrow for sinne : and indeed among them all , there is no meanes so auaileable to the working of the heart , to due and deepe sorrow for sinne , as the serious consideration of christs death and passion . if we consider the person who suffered ; the eternall sonne of god ; the beloued sonne in the bosome of the father ; the most innocent lambe of god. the things hee suffered : that this person was so abased , and plagued , with the curse of the law , the wrath of his father , shame , sorrowes , of first and second death ; such hard and heauie things as would haue crushed all men and angels . and for whom hee suffred all this , euen for our sins in speciall , while we were yet vngodly , sinners , enemies , the iust suffred for the vniust : hee was cursed , that we might be blessed , wounded , that wee might bee healed , hee endured torments of hell , that we might partake of heauenly ioyes . oh then , shall this chiefe of ten thousand , the worthiest of men and angels , bee murthered , not by the treachery of others , but by thy hands , thy sins , for which else thou hadst beene euerlastingly damned ? and doth not this wound thy heart ? shall the earth tremble at this ; and shall not our hearts feare ? shal the sun be darkned , and the heauens couered with mourning ; and shall not wee mourne , and be ashamed to show our heads ? shal the stones rend asunder , & earth tremble , and all senslesse creatures suffer at the suffring of the lord of glorie , at the death of the lord of life ; and shal not our stony hearts bee rent with sorrow , who were the occasion of so execrable a passion , to so honourable a person ? surely , if there be a drop of spiritual life & grace in vs , we must needs loathe those sins of ours , that brought such woful miserie on the son of god : and it will make our hearts bleed , as a man would do at the sight of a knife or instrument , whereby ( vnawares ) he had slaine his childe , wife , or dearest friend in the world . thus the gospell sheweth the hainousnesse of sinne aboue all the curses of the law. wouldst thou see the execration of sinne ? see it not in the dreadful curse of the law , but in the blood of the gospell . the most ougly visage of sin , is not in the death of the world of sinners : but in the death of the son of god , no sinner . the most dreadful spectacle of gods wrath that euer was . and although the menaces of the law prepare the sinner to repentance , yet it is the sight of sinne in the gospel , both in the transcendence of the remedie , and infinitenesse of christs suffrings , that sheweth the true face of sin , and indeed worketh repentance . the faith of the gospel , is that internall meanes that turneth a man round about , and causeth him to s●t his face vpon god , and iesus christ , and leaue his sins , acts . . this putteth a difference between vs and others , who are yet in their sins . cap. . meanes of repentance in regard of ones selfe . . in thy selfe , for the helping forward of repentance , keep a continuall audit , and take account of thy selfe and estate . a speciall way and meanes to bring the prodigall back to repentance , was , that he returned and came into himselfe : and dauid , psal. . . i considered my waies , and turned my feet . to which purpose for further direction , consider in thy selfe foure things : . take notice of thy heart , and disposition of it , in the desires and affections of it ; both in what they haue beene , and what they ought to be . . consider how thou hast loued thy sins , what a deale of poison , and hatred thou hast had of grace ; how thou hast beene wedded to the lusts of the flesh , how hand-fasted to the world , how earnest thou hast bin in prosecuting the profits of this life , with vtter neglect of better things ; and then how necessary it is to clear out this self loue , and loue of sin , to make roome for better . . consider which will bee the principall desire of a repentant heart : as namely , . to bee rid of sin . rom. . o miserable man , &c. neuer was a prisoner so weary of his bolts , nor a sickeman of his paine , as the penitent of his sin . . to please god in all the waies of his commandements . psal. . . oh that my waies were directed , &c. . to be in nearest fellowship with god in christ. cant. . . draw me , and we will run . oh when shal i come into thy sight ? and these desires will be insatiable , till the soule get a presence , sight , and comfortable hold of god : for neuer can a good heart be delighted but in seeking most excellent things , with most excellent affections . . to further thy repentance , recount thy life , actions , and course , what it is , what it ought to be . neuer man considered his waies aright ; but found something to be redressed . as . if hee behold the infinite euils of his whole life committed against god , and his law , & light of his grace . . the innumerable good duties omitted , for which he hath had calling and opportunity . . the good thing done , but failed in all , both in the manner , end. oh what a measure of sorrow , will this set to a carefull heart , to see it selfe so far from answering his horrible sins , that he cannot answer one of a thousand of his best actions through his life . all this showeth the need of mercie answerable to so wofull miserie . . consider seriously the checks of thy owne conscience . thou mayst contemne the checks of men : but neuer reiect the checks of thy conscience . for conscience keepeth court in the soule at all times , there is a continuall tearme : it hath a power to examine , witnesse , and sentence at any time . and this sentence admitteth no delay , no delusion , no appeale . if thou feelest the priuie nips of conscience , listen to so neer and wholesome a rebuker , lest it grow to a seared conscience , and god in iustice discharge it of the office it holdeth in the soule vnder him , when he seeth it vnregarded . but doe thus : . when thy conscience checketh thee , blesse god for a waking conscience : which will onely checke great ones , whom none else may ; and for things which none else can . . when conscience accuseth thee , and , as the clarke of the lords crown office , readeth a bill of inditement against thee , take his office on thy selfe , plead guilty , accuse thy selfe too . the way not to be iudged of the lord , is to iudge our selues before the lord. . if conscience go on to prick thy heart , and fetch blood of thy soule , now feele the smart , apply the blood of christ to stay the smart , and bleeding of it . this is the chiefe labour of repentance . . to further thy repentance , remember thy latter end , the shortnesse of thy life , the approach of thy death , and the terror of the day of iudgement . this numbring of our daies is a meanes to apply our hearts to wisedome , psal. . but therfore is mens iniquitie in their skirts , because they remember not their latter end , lam. . . cap. . meanes of repentance concerning others . . meanes of repentance in respect of others . . if a good man be cast amongst good men , he wil quicken himselfe to repentance and reformation . . by humble submission of minde hee yeeldeth to all godly admonitions , of good men ; and blesseth god with dauid for their rebukes . an impenitent person beareth such affection to his sins , that he disaffecteth him that reproueth him : but this man , contrary , is a stone in the lords temple , and is willing to be hewed and polished ; and , as a man knowing himselfe out of the way , is willing to be set in againe by any , euen the meanest that knoweth it better than he . . by imitating their godly example , which is a great incitation to goodnesse . whence christians are called lights , shining in the darknesse of the world , holding forth the word of life ; whose light must shine , that others seeing it may glorifie god. and god putteth good examples to good vse in the world , not onely to conuince the aduersary , but sometimes to win the disobedient , and to gaine a testimony in their consciences to the truth ; yea , & to prouoke others to an holy emulation , to get share in the same grace . if good men be cast among enemies of god , and grace , yet they will bee furthering themselues , in their way of repentance : they will take knowledge of the reproches of their enemies , by whom they may heare their sinne sooner , and plainer told them , than by friends ; although neither in a good manner , nor to a good end . but this will helpe to humble a good man : let shemei alone ( saith dauid ) i haue deserued it , . sam. . and no sooner shall a wicked man accuse a saint , but he with an heauy heart will accuse himselfe before the lord. nothing is more ordinary , than for wicked men to scandalize godly ones : they are hypocrites , proud , couetous , and what not ? and when they heare this , they can goe to the lord , and complaine of themselues , that they are so indeed , and can rifle themselues , and be more vile in themselues , than the others tearmes can make them . they can inroll themselues , as paul , before the lord , the chiefe of all sinners . but all this while when they intend to wound them , they helpe to heale their wound , and make them humbly seeke to the physitian . augustine hearing the donatists reuiling him for the former wickednesse of his youth , made this answer : the more you blame my disease , i will so much the more admire my physitian . and beza to one obiecting against him the wantonnesse of his youth , and wit in his poems : answered , iste homo inuidet mihi gratiam christi . cap. . markes and signes of repentance , and first in respect of sinne to be repented . ▪ now followeth the fourth generall , concerning the signes & markes of a man truely penitent : for this grace will shew it selfe , what way soeuer a man turne himselfe ; whether he looke vpon , first , his sinne repented : or , secondly , god offended : or , thirdly , himselfe : or , fourthly , vpon others : it wil be working euery way . in respect of sinne , a man truely penitent , will discouer himselfe by those properties and practises . he remembreth his sinnes , though they be remitted , and that with shame and sorrow . ezek . . i will establish my couenant with thee : then shalt thou remember thy sinnes , and be ashamed of thy waies ; nor neuer open thy mouth any more , namely , in iustification of thy self , when i am pacified towards thee for all thou hast done ; vers . . . so as when god is pacified , yet the humble heart is ashamed . this is one clause of the new couenant . ezek. . . a new heart will i giue you , and a new spirit i will put into you . vers . . then shall you remember your owne wickednesse , and your deedes , which were not good , and iudge your selues worthy to be destroyed for your sinnes : therefore shal the house of israel be ashamed and confounded for your owne waies , vers . . this remembrance of former sinnes , though pardoned , preserueth and bloweth vp the embers , and keepeth aliue godly sorrow in the soule . zach. . . the looking on him whom wee haue pierced , exciteth all that haue receiued the spirit of grace and compassion , to mourne for him , as their first borne . peter remembring what himselfe had done , and his master had said , went out , and wept bitterly . hereby our repentance is renewed daily , and the wound made bleed afresh . as it is our happinesse that god once pardoning our sinnes , forgetteth them , and neuer remembreth them more : so it is a signe , and way of our happinesse , that our selues forget them not , but hold them before the eye of our mindes , to containe vs in constant humiliation for them . he will aggrauate his sin , when he beholdeth it : hee will excuse none , extenuate none ; he will not mince , nor hide any , as adam : nor cast it off himselfe vpon others shoulders , as saul ▪ the people did it : but he weigheth his sinnes in a true ballance , which hath shewed none of them to be light : he will put in so many weights , as to bring him to a iust humiliation . if his sins be of a bloudy dye , his heart shall bleed with godly sorrow . if they haue beene sinnes of knowledge , and after illumination , or after admonition , or with vehemence , or repetition , or in hatefull manner , with cursing and swearing , as peters was : oh this will bring backe bitter sorrow , brinish teares ; here is cause to weepe bitterly . if his sins haue beene old sins , as old sores , and festers , long continued in , and liued in till the eleuenth or twelfth houre ; the longer and more painefull will be the cure : the more willing will hee be to open them , and content to haue them handled . if they haue beene committed in foule circumstances ; as to haue beene drunke , or disordered on the sabbaoth day : to be rude , or irreligiously disposed in the church , vnder the eye of god : to run ryot against good counsell , against the directions of the word , and motions of the spirit : the fouler the sinne , the deeper will be the sorrow . but if they haue beene after repentance , vowes , promises , after fasting , prayer , now the weight increaseth marueilously vpon the soule . a good heart will hardly thinke any repentance enough for such sinne . farre from true repentance , is that false heart that is more ashamed to confesse sin , than to commit it : and in confession , doth it in the grosse and lumpe , with excuses and extenuations ; and in making shew of sorrow , is as a cloud without raine , soone blowne ouer : he hath neuer a teare of godly sorrow for foulest sinnes , or if any , too soone dryed away . he that can plead for his sin , and defend bad actions , with faire pretences , as saul saueth the fat against the commandement , for sacrifice : that can rob god and his ministers of their right , pretending a reach of wisedome , or publike care beyond all others : that can plead for their vsury , a practise of charity ; as doing as they would be done to : their iniustice and false arts in trading , because they doe as others doe , and else they cannot liue : or their non-residency , because of their charge , or a way to preferment : all these , and all others that hold vp bucklers for their sins , neuer yet knew what repentance meant . in a word , he that can please himselfe in the remembrance of his sinne , that can glory how he hath ouer-reached his brother , which is ordinary in trading : that can reioyce in the pleasure or profit gotten by sinne , is farre from repentance . a good heart , the more pleasing or profitable any sinne hath beene , wil lament so much the more . he hateth and shunneth all sinne euery where . this indignation and bitter hatred against sinne , is made a fruit and note of true repentance , . cor. . . can. . . see how the church rated her selfe for her folly , and vnkindnesse against christ : and no maruaile . for , if we look at god , he hateth all sin with a deadly hatred ; and all that loue the lord , must hate all that is euill : and the more a man conceiueth god his friend , the lesse friendly can he be to his sin : and the more fauour a man expecteth from god , the lesse can he fauour any sin . . if hee looke at his sin , he seeth it a serpent , and hateth it , though the sting be gone , by a spirituall and gracious antipathy . and now the league being broken , he will neuer be friends any more with it : but in anger , as ephraim to his idols , say , get thee hence , what baue i more to do with you ? . if he looke on sinne in the euills it hath formerly wrapped him in , he cannot but shunne , feare , and fly it . a burnt childe dreadeth the fire . a man once stung with an adder , will fly from all serpents : a man that hath felt the paines of broken bones by his fals , will feare to fall , and looke better to his feet . an impenitent person may forbeare to sweare : but a true conuert feareth an oath , eccles. so he feareth to breake the sabbath , is affraid of couetousnes , worldlinesse , drunkennesse , profanenesse , and other sins : and this not in respect of his owne skin only ; but in respect of god , now reconciled vnto him . euen as a deare wife feareth to offend her louing husband , to whom she was lately married . . hee resisteth and holdeth fight against all sin ; euen those that he cannot conquer , he combateth against . as iacob said of the people of the ●and after the slaughter of the sich●mites , now will they hate vs , and therfore will raise their powers against vs to destroy vs : euen so a godly heart hating sin , will rayse all his power against it , to destroy the whole bodie of sin , & wil reuenge vpon it as his capitall enemie . a subiect that hath taken vp armes against his prince and countrey , and gone out in rebellion with rebels and traytors , if once hee come to see his offence on the one side , and the princes clemencie on the other , pardoning his offence , and sauing his life , cannot chuse but hold himselfe extraordinarily bound to resist all such rebels , euen while he liueth . this is the case of euery christian , who hauing run with his rebellious lusts , fighting against the crown and dignitie of iesus christ ; but now graciously pardoned , cannot but stand stoutly against them . and this cannot be other ; but where flesh is , and spirit , the spirit will bee lusting against the flesh . wheresoeuer these twins are conceaued , this iacob and esau will struggle in the wombe , and rebecca shall feele the striuing within her : whereas the barren and fruitlesse wombe , which neuer receiued the seed of god , feeleth no such strugling . . hee relinquisheth his sin in true endeauour , and neuer returneth to it any more : for true repentance is neuer repented of . when christ commanded the deuill out of the man , he said , come out , and go into him no more : and the same power he putteth forth in commanding out these legions of lusts and deuils , lurking in our thickets ; once cast out , they come in no more to rule and raigne , the same word casteth and keepeth them out . . in euery true repentance is a clearing ones selfe , . cor. . and with all true humiliation goeth reformation : for repentance is not a vow , and purpose for hereafter only ; but a present act and endeauour . . in euery one that must find mercy , there must go with confession forsaking of sin . neither can a penitent man say , i was a lyar , swearer , drunkard , and so am still : for though sin be still in him , he is not in sinne : and though flesh be in him , he is not in the flesh . so as howsoeuer he that hath confessed his sin once , and againe , but continueth in it , may thinke himselfe well eased ; yet is it no otherwise than when a drunkard hath eased himselfe by casting , that he may drinke more . you shall heare a swearer take himselfe in his sinne , and say , god forgiue me , now i sweare : and yet swear as fast still as his tongue can turn out oathes . others forced to a kinde of repentance , passe many promises , and vowes , and confessions are made : but after returne as a swine to the wallowing , and an horse to the smell of his dung . here was no repentance , but a forced hypocrisie . . in all this worke of repentance he differenceth himselfe from the hypocrite in his strife and resistance of sin . . in that he setteth himselfe against sinne vniuersally : . sincerely . . hee is set by grace against all sin , because all is contrary to grace , as . his own sins . as paul , rom. . i hate that which i doe : as a man feareth and slieth most the danger that is nearest him . and of these , . his smallest sins . dauid the cutting off sauls lap : he thinketh none of them gnats , or mites , which gods law taketh order against ; for which either christ must dye or himselfe eternally . the wicked man can startle at great and outragious euils , murther , adulterie , drunkennes : but the godly repent of those which the world count no sins , as , vnprofitablenes vnder the ministerie of the word , profanation of the sabbath , petty oaths , rash anger . and whereas the wicked man thinketh is thoughts free : the weakest christian repenting , repeateth the wandrings , and disorder of his very thoughts . . his own most secret sins : knowing that none are secret in respect of god , with whom he hath to deale ; and that the more familiar any sin is , it is so much the more dangerous . . his fat , profitable , delightfull , and most necessary sins : he spareth no agag , no f●tlings , 〈◊〉 cutteth off hands , plucketh 〈◊〉 eyes , that is , lusts , which 〈◊〉 as neare and necessary . zacheus casteth away his most gainefull sins presently . . because true hatred is of kindes , and true zeale is as fire which will fasten on any fewell that commeth in the way of it : therefore a true penitent hateth and resisteth other mens sins . if he can hee will hinder them , if he cannot do that , he can and wil grieue and mourn for them . so dauids eyes gusht out with riuers of teares , because men kept not the word . ieremie wished his head a fountaine of teares : and lots righteous soule was vexed , to heare and see the vncleane conuersation of the sodomites . but wicked men are so far from repenting for other mens sins , that they cannot repent their owne . . he dealeth against all sin sincerely ; as hypocrites cannot : which appeareth thus . . a godly man reneweth his repentance often . but when , daily ? in the time of his peace , when all things go well with with him , when the world laugheth on him , and at him for it . the hypocrite neuer or seldome thinketh on repentance , but when gods hand is vpon him : when he is bound on his bed , and can intend no other businesse , then call for the minister , whom in all his health and life he wronged and scorned . thus the hypocrites howle on their beds ( saith hosea ) but were his grace true , he would haue done it in prosperitie . . godly men going seriously about the worke , repent of particular sins . dauid cryeth out of blood : peter of his deniall : paul sayth , i was , &c. but hypocrits repent in the grosse and lumpe , and would faine deceiue god and themselues , by hiding themselues in generals : god be mercifull vnto vs , we are all sinners , and cannot be saints . i haue bin deceiued as others haue been : yet i am not the greatest sinner . and thus slubbereth ouer the businesse . . true repentance will easily passe by an offence against himselfe : but not easily passe ouer a sin against god. moses in his owne cause the meekest of men , in gods cause the most fiery and zealous . but an hypocrite can earnestly hate , and reuenge an iniurie to him : but , in iniurie and wrong to god , can be calme enough : because gods name & glory is nothing so deare to him as his own . . the sinceritie of godly repentance will euer appeare in the healing of that errour , dan . . and vndoing what is ill done . it will neuer be without restitution of that which is wickedly gotten , or wrongfully held from the right owner . sound repentance will goe through stitch with restitution . hast thou gotten so many hundreths by swearing , lying , breaking the sabbaoth ? hast thou gotten so many thousands by cruelty , and vsury ? hast thou gotten so many pounds by robbing god and his minister , by vniust and malitious detaining gods part ? wilt thou , or darest thou goe on , and not thinke of repentance ? or dost thou thinke of repentance , and not of restitution ? here is no healing of the error ; the wound in thy soule bleedeth fresh , and , without timely repentance , will doe so vnto death . the sincerity of true repentance appeareth in the godly , in the speedy and seasonable apprehension of the offers of grace in the meanes . psal. . i made hast and delaied not . worldly men are for fastening on the world : there are their affections , desires , indeauours : the world hath ingrossed their thoughts , time ; and the more water goeth through one pipe , the lesse goeth into another : but , as ready to breake , they deale in heauenly things ; put off , and are taking order for three , or sixe moneths , and then proue as insufficient and insoluent as before . ambrose saith , if i would offer thee gold to day , thou wouldest not say , i will come to morrow : but god offereth grace ; thou canst finde no time to take it . cap. . markes of repentance , in respect god. the soule truely penitent , looking towards god , will bewray it selfe in the constant expression of three most gracious affections , mixt & wreathed together : all which waite inseparably on sound repentance , as light and heat on fire ; both which necessarily argue the presence of fire . the first is loue of god ; the second , feare of god ; the third , desire or prayer . the first is a vehement and feruent loue of god , vnto which he findeth himselfe bound in many strong obligations : as , when he considereth how many sins are forgiuen him , he cannot chuse but loue much : and that his reconciliation is made by the death of iesus christ , the sonne of gods loue ; through whom , as a conduit pipe , all grace floweth into him : here is the strongest attractiue , and load-stone of loue , that euer was . if great benefits and gifts , bee great binders , what is the greatest gift of all , the giuing of his sonne to be a surety , and satisfaction for sinne ? when he considereth that the lord should chuse him , so vile a creature , to such grace of life , not onely remouing infinite euils , but in conferring so many mercies , as are beyond all his thoughts : not onely redeeming him by his sonne , but gouerning him by his spirit , teaching him by his word , and lading him with blessings daily : and this he should doe to him , passing by so many millions of men yet in their sins , euery one as good in their nature as he : that hee should make his habitation in goshen light , when all egypt sitteth in darkenesse : that his fleece alone , as gideons , should bee watered with the dew of blessing , and so many earthly men round about him dry and destitute of grace ; oh what a vehement loue will all this raise in the heart of a conuerted man ? when he considereth how the lord hath heard his prayer in his tribulation , and answered him both in giuing , and forgiuing , and turned his sorrowfull seed time , into a full haruest of ioy : deliuered his eyes from teares , his soule from death , his feet from falling ; filled his soule with consolations of god , peace of heart , and ioy of the holy ghost , vnspeakable and glorious : oh how will this , as bellowes , blow vp a bright flame of holy and feruent loue vnto god for his goodnesse ? psal. . . this heart will not suffer such blessings to raine as vpon the sands which are vnfruitfull , but will be deuising how to returne loue for loue : and in this returne , nothing shall be thought too good for god. as he hath receiued gods best blessings , so he will returne of the best : as hee hath receiued liberally from god , he will returne liberally vnto god , . sam. . dauid will not offer to the lord , of that which cost him nothing . israel deliuered from sea , will offer their eare rings & iewels to the tabernacle , exod . the worldling , as a beast , drinketh of the brooke , thinketh not of the spring ; but the conuert , drinking of these sweet waters of consolations , riseth vp to the wel-spring and head of them with loue , and praises . the second holy affection toward god , is a child-like feare and awe of god. i say childe-like , because it is twisted with loue , and issueth from it . hee seeth , how contrary he hath beene to the pure and holy nature of god : how contrary to his image and grace : how contrary in his will to the righteous will and pleasure of god. fire and water , light and darkenesse , were not more contrary : nay , he findeth still a restance in himselfe , a rebellion , a law of members relucting against the law of his minde , and hath great reason to feare his own impotency , and inclination to be led aside by the slyenesse and deceitfulnesse of sinne . he seeth more need of gods fauour , than life it selfe ; and how hardly , but happily , he hath attained it : and now no maruell if his chief care be to retaine it . he feareth now to forfeit or cloud the beames of this happy sunne . psal. . he resolueth against whatsoeuer may offend god , might he gaine a world by it . ioseph might haue gained fauour , pleasure , wealth , by yeelding to his mistresse ; but can i , saith he , doe this and sin against god ? the third affection towards god , is desire , and breathing out continuall and strong cryes for grace against corruption ; for the lord giueth not onely grace asked , but grace to aske . a man truely conuerted , retaineth still godly sorrow , and continuall prickings of heart ; as holy paul was euer complaining of himselfe after his calling , for former sins , and present corruptions ; and hereby discerneth that the greatest happinesse , standeth in pardon of sinne ; and that in this world it can neuer get farre enough into this happinesse ; it can neuer get sense and assurance enough of the pardon of sinne , and therefore cryeth importunately after the sense of the ioy of his saluation , psal. . he seeth the deepe dye of his sins , and how hardly he parteth with his spots , and so groweth instant , almost endlesse , in his petitions and repetitions , that god would stil wash him , cleanse him , purge him with isope , and make him whiter than snow : he knoweth none in heauen or earth , is able to purge him , but god alone . this fountain is neither arbanah , nor pharphar , riuers of damascus , nor iordan , nor out of any other cisterne , than the fountaine of liuing water : for as creation belongeth onely to god , so doth redemption , iustification , and remission of sins , and sanctification by the bloud of christ , and spirit of god. he seeth the strong sinewes of sinne yet in himselfe , & what an heart of oake it hath within him : how little he profiteth by his stri●e against it : how sinne repented , returneth , and recoyleth vpon him , as the vncleane spirit cast out , returneth againe . and hence is he earnest in daily prayer , for daily strength , for that spirit of grace , and strength to take his part , that he may find the power of sinne shaken and weakened in him , and hee carry victory against them : thus in sense of smart , steynes , strength of sinne , neuer did a starued beggar more importunately desire reliefe , nor a condemned man , a pardon , than hee doth further sense of mercy , grace , & strength , and is restlesse till he haue gotten them in good measure . cap. . signes of repentance , in respect of others . the signes of true repentance in respect of others . a man truely humbled will esteeme of others , better than of himselfe , phil. . . for , . his minde is cleared to see his owne euils greater than all mens else : so paul esteemeth himselfe the chiefe of all sinners . his heart is smitten and humbled , and so deiected in himselfe , as that he thinketh himselfe too meane for any ranke , or place with god , or good men . the returned prodigall comming to himselfe , confessed hee is not worthy to be set amongst the meanest seruants in his fathers house : whereas a proud man , that neuer saw himselfe , is so farre from casting down himselfe , that hee thinketh euery place too meane for him ; that euery mans sheafe must bow to his : he thanketh god , as the pharisee , he is not as others , nor so bad as the publican . obiect . but sound grace is not blinde ; it is able to spye a difference betweene himselfe , and a gracelesse man. it knoweth that a small measure of grace is of much worth before god : whereas a gracelesse man is little worth . answ. as by light wee see light ; so by grace , the light of grace ; which sheweth vs , that grace is not giuen vs , to lift vp our selues aboue others , but to humble vs in the sense of our imperfections , in the sight of our own grace . true grace causeth vs to glorifie god by them , and for them , but by no meanes to glory in them . obiect . but i know many great euils in others , which i praise god , i finde not in my selfe : i know others farre inferiour in knowledge , wisedome , watchfulnesse vnto my selfe : may i for humility , preiudice the truth ? may i giue false testimony , or iudge vnrighteously to preferre a wicked person before my selfe ? answ. . charity reioyceth in the truth : therefore the apostle commanding to iudge better of euery man than our selues , must be vnderstood with limitation : first , he writeth of men conuerted , called before , saints and brethren . a man called , may with prayse to god iudge his owne estate better before god , than him that he knoweth is not yet called : but of brethren and conuerts , thou maist not preferre thy state before god , aboue any of them . obiect . but i see many euils , and faults in him . answ. . seest thou none in thy selfe ? thou seest his outside , not what he is within towards god : but thou seest thine owne inside , and that none called , can bee worse or so bad as thy selfe , if all were knowne . grace will teach thee to see euils in thy brother , to couer them , to cure them if thou canst , and humble thy selfe for them . the apostle speaketh not of gifts , or qualities bestowed on men , but of mens persons ; not before men , but before god. a man may in true iudgement esteeme his owne gifts , being so , better thā an others . the apostle said not , ●et euery man esteeme anothers gifts better , but another mans person . and a man may esteeme his person , better than another mans place among men , but not before god. he may esteeme his owne person better . a man may in some particular action , hold himselfe more iust , and innocent than another , before god and man , as dauid was more innocent than saul in that particular : but if dauid had esteemed saul a better man before god , than himselfe , i suppose he had not sinned , but walked according to charity , which hopeth all , and construeth all the best . obiect . he had been deceiued . answ. falli quidem posse , peccari non posse ; he doth what he is commanded , and sinneth not , where he goeth not against certaine kinds . he is soft and gentle vnto others : this grace putteth off fiercenesse and fury , maketh the lyon and lambe dwell together , isay. . . hee seeketh to restore him that is fallen , by the spirit of meeknesse , considering himselfe , gal. . he considereth , first , how himselfe was once carnall , and sold vnder sinne : secondly , how long it was , and with what adoe he was drawne out of sinne : thirdly , what a while he was a babe in christ , weake , foolish , childish : fourthly , how often he hath fallen since in temptation : fifthly , how subiect he is to fall , how hardly he standeth , what weakenesse still breaketh out ; this maketh him meeke , and soft to other weaklings and offenders . thus the grace of christ affecteth the christian , as christ himselfe , who had experience of temptation , to haue a fellow-feeling of infirmity , in such as are tempted . the faults he espyeth in others , he will condemne in himselfe ; if not in the act and habit , which grace preserueth him from , yet in the seeds and inclination : or he will fall vpon some worse thing in himselfe , which in his owne sense shall cast him farre below them . master bradford seldome saw any man fall into sinne , or misery , but vsed to say , lord be mercifull . a good heart hath so much to doe at home , as it is not at leisure , or list so much to iudge , or condemne others , as himselfe . he will doe his best to draw others out of sinne . hos. . . come , let vs returne vnto the lord. acts . . would god not thou onely , but all that heare me this day , were altogether as i am , excepting my bands . the theefe on the crosse in that straight time , bewrayed the soundnesse of repentance , by admonishing his fellow , railing on christ , to win him , fearest not thou , &c. the commandement is generall . ezek. . . returne , and cause others to returne . grace is as fire , spreading and catching . mal. . . then spake euery one that feared god to his neighbour , by admonitiō counsell . the spirit of grace , and compassion will pull men out of the fire , iude . and draw them out of the danger . well he knoweth how by his sinnes , and bad example , hee hath drawne others from god : and now will manifest repentance , by drawing others with himselfe vnto god. dost thou seeke by exhortation , aduice , admonition , perswasion , by the spirit of meekenesse to turne them right that are gone astray ? here is an argument , thou hast beene humbled for thy own sin , and misery : thou declarest thy repentance by thy care of other mens soules . but a carelesse disposition towards others ; thou troublest not thy selfe with sins of others , as not concerning thee , argueth a carelesse disposition within thy self . especially . the magistrate must reclaime or restraine euill doers ; preuent and hinder the sins of others , else lye vnder the guilt of others sins . . the minister must set himselfe to win soules , to saue others with himselfe . peter conuerted , must strengthen the brethren . the seruant must resemble christ , who not onely mourned ouer ierusalem , but warned ierusalem that their habitation should be desolate . . the master of a family must haue care to bring all the family to the knowledge of god , to reforme his house . iob . . he that putteth sin away in himself , putteth iniquitie from his tabernacle ; and will not abide to dwell , where sin dwelleth vnreformed . cap. . signes of repentance in respect of ones selfe . . the conuerted person will discouer the truth of his repentance in sundry practices concerning himselfe . . he iudgeth himselfe , and will set vp a throne of iudgement in his soule , and proceede iudicially and vnpartially against himselfe , as in ordinary forme of triall of malefactors . . the practice wee haue in the church , ezek. . . when the lord hath renewed his couenant with his people , and bestowed new hearts vpon them , and put his spirit within them , and deliuered them from their filthinesse ; then shall they remember their wicked wayes , & iudge themselues worthy to bee destroyed for their iniquities . . the fruit and vse of this selfe iudging , is , . to auoyde the lords iudging of vs. . cor. . . if wee would iudge our selues , &c. . to cleare the lord in iudging vs , whatsoeuer hee bring vpon vs for our sins . psal. . . that thou mayst bee cleare when thou iudgest . and wee conclude with the poore theefe , wee are righteously here . . the manner of processe in iudging himselfe , is in these things : . he will , as a iudge , arraign himselfe before gods iudgment seate , and summon himselfe before the great iudge , and , with noah , is strucke with a reuerent feare and trembling in sense of the iudgement , and yet this is by faith. . he will indite and accuse himselfe , hee will cast the first stone at himselfe , hee will , as a iudge on the bench , sift out and narrowly examine his sins in the most odious circumstances of them . this is the searching and fanning of our selues , and finding out what wee haue done . zeph. . . search your selues : search , oh nation not worthy to be beloued . but who must do it ? verse . seek the lord in this manner all the meeke of the earth , which haue wrought his iudgement . euen such as haue repented must thus search and fan themselues . & the church , lam. . . let vs try our waies , that is , lay our liues to gods law , sift the secret corners of our hearts ; as the marriners in the tempest would find out by lot , for whose sake the storme was . the church conuerted hath not done with the law : but maketh vse of it for further conuiction and humiliation . now where is the man that doth thus narrowly and vnpartially sift himselfe , as the kings attourney sifteth out and aggrauateth euery circumstance of the crime , and fact of the traytor at the bar , to make it as odious and hatefull as may bee ? wee may complaine as ieremie , no man smiteth vpon his thigh , no man saith , what haue i done ? many a man , like a desperate bankrupt , is affraid to looke on his reckonings , and goeth on till he be clapt vp in prison . . hee will confesse against himselfe , and plead guilty . this is the couenant , he that confesseth and forsaketh his sin , shall finde mercy , pro. . . the hardned heart , ier. . . saith , because i am guiltlesse , surely his wrath shall turne from me : but the answer is , behold , i will enter into iudgement with thee , because thou sayest , i haue not sinned . this is a speciall end why god maketh his own sicke in smiting them , yea , maketh their flesh to faile , and their bones to clatter in the skin , and draw them neare to the graue , and their life to the buryers , and then looketh on a man , and if he say , i haue sinned , and peruerted right , and it did not profit mee ; then will he deliuer his soule from the pit , and his life shall see the light , iob . . nay , not only a rebell yet vnconuerted , shal be brought to this : but dauid himselfe , by his broken bones , and drying vp his moisture , shall roare all day long vnder the heauy hand of god , so long as hee will keepe close his sin . he must resolue ●o confesse , and the lord will r●mit the iniquitie of his sin . . sam. . . now this confession is of speciall sins : it summeth not vp all in a word , nor is in the mouth only , but in the heart ; nor without faith apprehending mercy , nor without affection , but proceedeth out of hatred of sin , not without purpose of change and reformation . . he will read the sentence of death and condemnation against himselfe , and abhor himselfe in dust and ashes , as iob . he is now a dead man in law , condemned by the sentence of the law ; as a dead man the world hath cast him off , hee is no longer of the world . . hee pleadeth now for pardon , and seeketh for mercy , as a condemned person would sue for life : euen as benhadads seruants came with ropes about their necks , and most submissiuely sued for their liues . . he reneweth himselfe daily , and is changed into another man. . his person is changed : of a childe of hell and darknes , he is become a son of god , a son of the light ; of a sty and habitation of foule lusts and spirits , he is become the habitation of the liuing god , . cor. . . . his powers and parts are changed . for , . hee is renewed in the spirit of his minde , that now in the inner man he serueth the law of god , & holdeth strife against the law of the members . time was when hee regarded wickednesse in his heart , his wil was set vpon euil works : but now he knoweth , if hee should do so , god would not hear him , psal. . . in all the faculties of his soule there is an embracing of righteousnesse . . his outward members are now weapons of righteousnesse , ready seruants for grace . as his heart and will are bended towards god : so his tongue and hand are quicke instruments to expresse the grace that is within . . his motions and actions are happily changed : he reuerseth all that hitherto hee hath done : he condemneth for nought all that is done before grace : he pulleth downe all old ruines , and setteth vp a new frame vpon a new foundation , and leaueth not a stone vpon a stone that was before . and indeed there can be no lesse in true repentance , than a departure from euill , and an accesse vnto good . saul conuerted , will build vp as fast as euer hee plucked downe ; and preach as zealously as euer he persecuted . . a great and remarkeable change is in his whole estate and condition . the change of all other in nature most sensible , is , the change from life to death : the same is here from the life of sin , to the death of sin . and is not this sensible ? . what an happy and miraculous change is that , from death to life ? as in the raysing of lazarus ; and of our bodies at the last . such is this happy change of the first resurrection . my sonne was dead , saith the father of the prodigall , but is aliue . ephes. . yee that were dead in sins hath he quickned . blessed and happy are they that haue part in the first resurrection , reuel . . . that is , of soules , not of bodies , vnto grace , not vnto glorie . . what a remarkeable and blessed change is that after the resurrection , to ascend into heauen , and fit with iesus christ ? but such a change is here : for the beleeuer is not onely risen with christ , but ascended already , and sitteth now in heauenly places with him . we goe vp now after the lord in cogitation , and conuersation ; and by faith and hope , actually sit in our head in heauenly places : for looke what is the happy state of the head , is also the condition of the members ; and faith maketh things absent , to be present . oh then , neuer be at rest till thou findest this happy change in thee ; which is as euident as the shine of the sunne , to all eyes being awakened , so full of miracles , making the blind to see , the dumbe to speake , the deafe to heare , yea the dead to rise , to ascend and sit with christ. he strengtheneth himselfe against the assaults of sinnes , and lusts for time to come . . ioh. . . he that is born of god , keepeth himselfe . . ioh. . . he that hath this hope , &c. with watchfulnesse against sinne ; and here , first , he casteth a most vigilant eye vpon those sins to which he hath beene most inclinable , and which haue bred him most smart . and knowing that nemo diu tutus periculo proximus , he watcheth against occasions , meanes , and first motions to sin , to auoid them : sure he is that an assaulted city cannot long hold out , but by most carefull custody of their watch : and therefore though sometimes he may nod , & sleepe , yet his heart waketh , cant. . . he strengtheneth himselfe with a diligent care to prosper in grace , and grow daily to perfection . phil. . . hee hath not yet attained , but striueth . to which end , he listeneth heedfully to the silent and secret motions of the spirit , to cherish and foster them . hee waiteth vpon the meanes and ministery , as mary sitteth downe at the feet of christ , with humility and constancy , as that gesture implyeth , and seeketh and apprehendeth all occasions of good . he obserueth , and carefully vndertaketh good duties , to which he is directed , and indeauoureth to performe them in an holy manner , with cheerefulnesse and wisedome , and to a good end , sincerely ayming at gods glory , and the saluation of himselfe and others . and as hee must needs thriue , who in a gainefull trade is diligent to apprehend all good opportunities : so in this gainfull trade of godlinesse , it is the diligent hand that maketh rich , and in euery labour is abundance : whereas the idle person , quickly wasteth his stock , and commeth to nothing . he strengtheneth himselfe with spirituall armour , and weapons of gods making against temptations , assaults , persecutions , stormes , and all kinde of resistances : he knoweth the enemies are many , their malice restlesse , and inappeasable ; and therfore he hath need to stand as the iewes in building the wall of ierusalem , with the trowell in the one hand , and the sword of the spirit in the other . and hauing had experience of the safety and strength in this armour of proofe , he is carefull to put it on , and keepe it on , being well assured that he cannot be hurt but onely in the want or carelesse vse of it . he prepareth himselfe by daily exercise of repentance , for christs appearing . acts . . god admonisheth euery man to repent , because he hath appointed a day . and this exercise is in these things . hee looketh for his head , and in the meane time comforteth himself as a member , which must be of the same nature and qualities : if the head be a liuing , spirituall , holy , gratious head , so must the member . our head admitteth no rotten gangrenous , and incurable member . he feareth god , because of the great day of his wrath , which commeth , reuel . . . being stricken with a reuerend feare , he shunneth euery sinne , yea , euery idle word whereof he must giue account . he cleareth himselfe from sin daily ; because as the day of death leaueth him , so that day of iudgement findeth him : he prepareth himselfe , by doing that daily , which he would be found doing on his dying day : his care is not onely to bee found blamelesse , but wel-doing . blessed is that seruant whom his master ●indeth so doing . he getteth and keepeth a good conscience before god , and all men : thus he prepareth an arke for himselfe to sit safe in . well he knoweth that the sentence of the great iudge at that day , shall concurre with the sentence of this little inward iudge . because the sentence of that day shall be passed according to the soundnesse of faith , and fruits , his daily care is to get oyle into his lampe , and light of shining and sauing graces , and holy duties , which onely admit him into the bridegroome chamber . thus he prepareth his reckoning daily , and fitteth his account , that he may giue it vp with ioy . he longeth , and sigheth , and waiteth to put off all corruption of sinne and misery , and put on fulnesse of grace , ioy , and glory , rom. . . we sigh in our selues , . cor . . we sigh and are burdened to be cloathed vpon : and loue to remoue out of the body , and to dwell with the lord , chap. . . the spirit saith come , and the bride saith come , reuel . . . these are the true characters of sound repentance , which euery beleeuer shall finde in himselfe in some comfortable measure . cap. . motiues to repentance , first , from the necessity of it . the fifth and last generall is , the motiues to excite vs to this so necessary a duty of repentance . the first of these motiues shal be out of the text , which inforceth the necessitie of repentāce : except yee repent , yee shall perish . this will appeare , if we looke on sinne vnrepented . in the nature of euery one , being , first , a worke of the flesh , which to doe is to dye : the wages of sin is death , rom. . . if ye liue after the flesh , ye shall dye , rom. . . and the end of these things is death , rom. . . and when we were in the flesh , the motions of sin , which were by the law , had force in our mēbers to bring forth fruit vnto death , rom. . . euery sinne separateth from god , the fountaine of life , and so slayeth vs , & holdeth all good things from vs , isay. . . euery sinne vnrepented , fighteth against the soule . . pet. . . lusts warre against the soule , and wound it with many deadly gashes . paul telleth timothy , that they drowne the soule in perdition ▪ . tim. . . euery sinne putteth vs vnder the power of the diuell , and so in state of perdition . . ioh. . . he that committeth sinne is of the diuell , and maketh vs resemble the diuell : and the impenitent person is said to be in the snare of the diuell , taken at his will , . tim. . . euery sinne vnrepented , shutteth heauen . gal. . ● . they that doe shoh things , shall not inherit the kingdome of heauen , and god hath sworne , that neuer an impenitent sinner shall enter into his rest . looke on sinne in the inseparable companions and effects of it . the wrath of god as a fire kindled , burning to the bottome of hell : psal. . . god is angry with the wicked euery day , and raineth downe on the head of the sinner , stormes and haile , and shooteth all the arrowes of reuenge out of his quiuer . how did he lay about him , and cast out his curses as thicke as ha●le vpon the first sinne committed , against the serpent , the woman , the man , the earth , and all about him ? this wrath hath linked , as with an iron chaine , sinne and punishment together , which goe inseparably , as the cause and the effect , as the body and the shadow ; as the worke and the wages , as the parent and the childe one begetting another : heauy and smart is the rod that is prepared for the fooles backe : and thou canst not goe on in sin , but vnto punishment . d. effect : gods iustice requireth , that as a man soweth , so he must reape . gal. . . sinne is the seed of wrath , and the haruest of the sinner is proportioned to his seed time . iob . . i haue seene that they that plow iniquity , & sow wickednesse reape the same . if thou sowest iniquity , thou must reape affliction . pro. . . he that soweth to the flesh , must reape corruption . look not to reape wheate , if thou sowest tares : euery seed bringeth vp his owne kinde ; sow the winde , and reape the whirlewinde , hos. . . there is no way in the world to auoid this wrath and iustice , but repentance : for , first , to remoue the crosse , wee must remoue sinne ; remoue the cause , the effect will cease : a folly it is to thinke that fire will dye of it selfe , while it lurketh in matter combustible ; no more can the fire of gods wrath kindled in such seuerity : secondly , no repentance , no remission ; no forsaking of sinne , no forgiuenesse of sin . god can powre none of his mercy into thee , till thou by conuersion become a vessell of mercy : and therfore let me perswade , ●s ezek. . . returne , and cause others to returne from all iniquities , if you would not haue iniquity to be your destruction . no waters but of repentance can quench the fire of wrath kindled ; no other fountaine is opened to ierusalem for sinne , zach. . . cap. . motiues to repentance in regard of god. the second motiue : if we looke towards god , wee want no incitements to repentance : as , without repentance , wee haue nothing to doe with god : no fellowship , no society : two cannot walke together , vnlesse they be friends : without repentance , we are without god , as rebels , gone out in rebellion against their prince and country . . ioh. . . whosoeuer sinneth , hath not seene god , nor knoweth him , ephes. . . of all naturall men it is said , that they are aliens and strangers , without christ , without hope , without god in the world . onely by repentance we are gathered into god againe . an impenitent person is in no other request with god , than an heathen or atheist . in god wee may behold a strict iustice , and vnauoidable . let a world of sinners combine against god , it shall bee washed away with waters of wrath , that would not wash themselues in the teares and waters of repentance : let a world of angels sinne against god , those mighty and glorious creatures cannot make their party good against this iustice , but shall bee cast into perpetuall chaines of blacke darkenesse . let ionah , a godly man , sinne against god , and runne another way , neither shall the ship , nor the mariners skill , nor toyle , saue him from the tempest . oh then shall i goe on in sin , to dare this iustice ? shall i by an heart hardened , not knowing repentance , heape vp wrath against the day of wrath ? did not i obserue the angell powring out vials of wrath on them that repented not of their workes ? reuel . . . hath not this iustice appointed a day wherein he will iudge the world by iesus christ ? and should not this admonish me to hasten my repentance ? acts . . in god we behold an ocean of mercies , which mercies of god should leade vs to repentance , rom. , . and shall we let them lye by vs as things we make no vse of ? whereas euery mercy should be a sermon of repentance . but let vs see how this mercy inuiteth vs. he hath proclaimed himselfe mercifull , gracious , one that repenteth him of our euill , that we should repent of our owne ; ready to forgiue , nay , comming out to meet vs vpon our returne , as the father of the prodigall : one that woo●th , and seeketh , and calleth vs , turne yee , turne ye , why will yee dye ? . his mercie hath made many mercifull promises : but only to the repenting sinner are they made , and made good . and indeed god neither can nor wil be mercifull to any , but penitent sinners . while thy rebellions increase , how can i be mercifull vnto thee ? how can i spare thee for these things ? ier. . . and for his will , deut. . . god will not bee mercifull to such a man. wouldst thou feed sauourly vpon the promises of this life or a better ? thou must season them all with the sharpe sauce of repentance and godly sorrow , to which they are all inteyled . only on condition thou turn to the almighty , thou shalt bee built vp , and lay vp gold as dust , iob . . if thou cease to doe euill and learne to do well , thou shalt haue thy sins washed , and eate the good things of the land , esay . . this mercy repelleth no penitent sinner : but receiueth the greatest sinners vpon return . esay . . . wash you , cleanse you : then if your sins were red as scarlet , they shall be white as snow . no sins can foyle this mercie . the poor penitent theefe was not despised : nor the poor woman called a great sinner , when she powred teares vpon christ : hee condemned not the poore woman deprehended in the act of adulterie , standing penitently before him : nor reiected the disciple that denied and reiected him : nor the persecutor of the disciples , the oppres●or of the church ; but receiu●d him to mercie , . tim. . . 〈◊〉 will hee shut the doore to thee repenting , that opened it to these ? . sinnes against mercy , cast the sinner into seueritie of iustice : sins against the remedie bring miseries remedilesse . oh that we were wise , to say , shall i sin against such mercy ? hath the lord done me all this good in my soule , body , in my selfe and mine , in outward mercies and inward , for this life and a better , that i should repay him euill for good , loade him with daily sins , for lading me with blessings daily ? why haue not we the vnderstanding of men in vs , to conceiue that our mercy to our sins , preuenteth gods mercy to our soules ? shall a seruant the kinder the master is , be so much the more carelesse to prouoke him ? did ioseph reason so ? would we brooke it at our seruants hand ? will god at ours ? a graciou● heart will conclude , as psal. . . mercy is with thee that thou mayest bee feared . let me by these mercies of god beseech you to giue vp your selues vnto him . . looke vpon god in all his ordinances , wherein are offers of greatest mercie , and sanctified , as blessed meanes of attaining the whole grace reuealed by the gospell ; without repentance they are not onely vnprofitable , but most hurtfull , yea , and damnable . the word which i speak , saith christ , shall iudge you at the last day , speaking to the impenitent iewes . the sweet tydings of the gospell are a sauour of death to this man : the word will take hold on the impenitent person one time or other , zach. . . the sacraments doe him no good , but mischiefe , that by impenitencie casteth poyson into the lords cup. . cor. . . he eateth and drinketh his owne damnation : euen the lords table is a snare to a wicked man. the guest that came into the supper without the wedding garment , heard the dolefull sentence , take him , binde him hand and foot , &c. his prayers are abominable so long as he turneth his eare from hearing the law , prov. . psal . if i regard wickedness in my heart , god will not heare my prayer . isay . . when you stretch your hands i will hide mine eyes from you , and though you make many prayers i will not heare , for your hands are full of blood : neuer say lord , lord , if thou doe not his commandement . his whole profession is hatefull . psal. . what hast thou to do to take my word in thy mouth , & hatest to be reformed ? . looke vpon god in the throne of his glory : who would not enioy the glory of god in heauen ? who professeth not that hee will to heauen with the formost ? but no repentance , no heauen : no other gate of heauen , nor passage , but by repentance . men are well pleased so long as wee speake of heauen , happinesse , saluation , eternall life : but when we speake of repentance , it is an hard saying , an vnpleasing doctrine , a duety which will not down . if they could get to heauen by any thing else than by leauing their sins , were it thousands of rams , or ten thousand riuers of oyle : if by giuing their first borne , or fruits of body for the sin of their soules , these they would exchange ; but to mortifie lusts , that the hypocrite cannot yeeld . but . thou must come to heauen by no meanes , but gods owne . . there is but one way , and that a narrow and straight way of repentance : and to dreame of heauen without repentance , is to dreame to passe ouer a deep and broad riuer without bridge or barge . thou mayst poast and wander vp and down , and tyre thy selfe in coasting euery way to auoyde the stoninesse , roughnesse and straightnesse of the way : but if thou meanest to come to thy iournies end , thou must passe this narrow lane , and there is no way in the world to shift it . cap. . motiues to repentance in respect of christ. the third motiue : in respect of christ ; in whom we see . surpassing loue aboue the loue of women : hee loued vs better than himselfe , than his life , when we were no better than rebels and enemies . shall i loue my sinne better than him , who loued my soule better than his own life ? oh let this coard of loue draw vs to repentance ; he came to call sinners to repentance . . looke vpon his bitter passion , and therein see the merit and desert of the least sin : for which god must shed his blood , and pay the greatest price that heauen or earth contained . consider the end of his suffering . hee dyed that sin might dye in me : and shall i put life in it againe , and frustrate the death of christ ? the fountaine was opened in his side , and streames of blood issued out , that my soule should be cleansed from the filthinesse of sin : and shall i wallow in the puddle still ? consider that christ was crucified for none in whom sin is not crucified : none haue part in his death , but such as are dead to sin : none haue the benefit of his death , but such as feele the vertue of it in themselues . isay . . hee is a redeemer of none , but such as turne from transgression in iacob . consider in whomsoeuer there is sound application of christs death , there is a similitude of his death . as he dyed for sin , so here is a dying vnto sin . rom. . . wee are grafted with him to the similitude of his death . as christs body was nayled to the crosse : so must wee nayle our sins to his crosse. as his body and strength was infeebled and weakned vpon the crosse , till he dyed : so must our body of sin bee daily weakned and subdued , till it be wholly dead in vs. as christ spared no part of himselfe , but gaue himselfe wholly in all parts and members to death for vs : so must we not spare any sin or lust , but put them all to paine , mortifying one as well as another . and as christ after death was raysed to life , and dyed no more : so wee , hauing dyed to sinne by mortification , must rise againe by daily renewing our repentance , neuer to returne vnder the power of sin and death any more . this is the similitude of christ's death . . looke vpon christ as our head , and there is no member of that head , but the true penitent : he admits no rotten or stinking member . . cor. . . if any man be in christ , he is a new creature . truth of christianitie is discerned by truth of repentance . without faith vnfained is no vnion with christ : and all that faith is fained and false , which worketh not in repentance . this grace discerneth vs from hypocrites and wicked men . cap. . motiues to repentance from ones selfe . the fourth motiue to repentance may be drawne from thy selfe . and here looke on thy person , and thy selfe ; both whole , and parts , will call on thy selfe to hasten thy repentance . . thy soule : was it redeemed with gold , siluer , or any corruptible thing ? or rather , with the precious bloud of iesus christ ? and wilt thou basely sell it again for gold , or siluer , or corruptible things , or any sinfull pleasure ? will the winning of the whole world recompence the losse of thy soule ? . thy bodie is , or should be a temple of the holy ghost , else art thou none of christs : and wilt thou prophane thy body with filthy sins and lusts , to vexe the spirit , and make him weary of his lodging ? is it nothing to prophane a temple ? to turne it into a tap-house by drunkennesse , into a stewes by vncleanenesse ? is it nothing to make thy fathers house a den of theeues , by vniustice & falshood ? thy selfe was a slaue and vassall of satan and sinne , and set free by iesus christ : wilt thou runne into bondage againe ? art thou now a christian ? then thou art in vnion with christ , the spouse of christ ; and wilt thou behaue thy selfe as a strumpet , and be led away with euery alluring harlot , to the dishonour and high displeasure of so louing a husband ? cast thine eyes vpon thy sinnes , and see it high time by repentance to renounce them . as , how hatefull euery sinne is to god , as for which he abhorreth his most excellent creatures , angels and men : nay , so perfectly hated by god , as hee could not chuse but punish it in his deare sonne , while he sustained our persons , and bare our sins . what an extreame folly sinne is ! who but a foole , hauing light , sight , and reason , would walke vpon rockes and quick-sands , and bolt on into pits and ponds , being warned of the danger ? for all these cannot threaten such danger to the body , as sinne doth to the soule . who but a foole being warned that theeues and murtherers lye in such a way , and such and such they haue robbed & slaine , and that they lye in waite for himselfe , and if he goe on , hee cannot auoid present death , yet will be bold and foole-hardy to goe on after such warning ? but thy sinnes are so many theeues and robbers that lye in wait to destroy thee , and if thou goest on in that way , thou canst not auoid euerlasting perdition . who but a mad man would stirre vp the wrath of the king against him , and run daily into the lurch of the law ? as the sinner doth , who maketh god his enemy , stirreth vp a lyon against himselfe , maketh the law of god but a cobweb , as if no execution waited the transgressor . what a folly is it to offend , and not seeke to satisfie ? nay , a frenzie farre beyond that , for a traytor going to execution , and hauing a pardon brought him for accepting , scorneth the pardon , breaketh the seales , tramples the writing , reuiles the prince , the messenger , and iustifieth his treasonable practices still . the sinner committeth high treason against the crowne and dignity of the god of heauen , and is daily drawing neerer his execution ; a pardon is offered freely in the gospell , grace and mercy are offered ; but hee by impenitency , thrusteth away the word of life , scorneth the messengers , iustifieth and defendeth his sinne : here is a spirituall madnesse and frenzy . what a folly is it , whereas a man will doe nothing to make his finger ake , he would not be hyred to hold his finger in the flame of a candle a moment , for any money or gold : hee will scarce tast a bitter potion for recouery of health ? yet this man maketh no bones of that which will bring endlesse torment in hell fire : he sticketh not to drink vp a cup of poyson , the nature of which is , the further it goeth , the more incurable it is ▪ hee nourisheth a serpent in his bosome , which hath teeth and sting , and poyson enough : hee carryeth euery day a fagot to burne himselfe . oh now will not all this bring the sinner backe with dauid to say , oh i haue done very foolishly ? the stung israelites looked to the brasen serpent , and liued ; they needed not be bidden : but wee haue need to bee vrged to lo●ke vpon christ lifted vp vpon the pole of the crosse , and yet will not doe so little for our selues and cure . what a folly is it for a man to fall and not offer to rise ? no man in his sense would lye still . oh then remember whence thou art fallen , and doe thy first workes , and repent . all sinne remaineth in full power , and condemning force vpon the soule without repentance , ioh. . . now you say you see , your sinne remaineth , in the guilt , in the staine , in the domination and reigne , in the damnation of it . thou wast a swearer , an adulterer , a hater of god , and an enemy to grace , a persecutor of christ ; and thou art so still if thou hast not repented . sinne hangeth like a burre on the impenitent person , it parteth not in life , nor in death , but lyeth downe in the dust with him , and riseth with him ; it goeth to iudgement with him , and is sent to hell with him ; the wrath of god abideth on him , because his sinne abideth with him . of all sinnes , impenitency is the greatest and nearest to iudgement . reuel . . . iezabel had time to repent giuen her , but repented not , and therefore was cast into a bed of sorrow . this was noted in saul , . chron. . saul dyed for his transgression , but what was his transgression ? first , hee disobeyed the commandement : secondly , hee sought to a witch : thirdly , hee sought not to the lord , and therfore the lord slue him . true it is that euery sinne is damnable , but no sinne actually condemneth , but impenitency , and therefore the greatest of sinnes , is not to repent of sinne . let it not be said of thee , as of herod ; yet he added this aboue all , that thou being so great a sinner , hast not yet repented . looke vpon thy selfe in respect of thy good duties . none can be good in thee , till thou hast repented ; first , the tree must be good , and then the fruit : first , abels person was accepted , and then his sacrifice ; but to caine , and his sacrifice , he had no respect . nay , in the best , euen the best duties must bee begun and fin●shed with repentance , without which the best seruice is vnprofitable , and sinfully defectiue . nehemiah in building vp the wall , in commanding the sabbath to bee kept , desireth to be remembred in goodnesse , and pardoned . neh. . . repent and pray ; repent and be baptized ; repent and receiue the sacraments , else sinne will hinder . looke on thy selfe in thy estate and condition , both in respect of sinne , and of change , and repentance . looke vpon thy estate of corruption for time past , present , to come . what hath thy whole life past , been before grace ? col . . paul wisheth them to consider , that in times past they were strangers and enemies , hauing their mindes set on euill works ; and . pet. . . it is sufficient that we haue spent our time past in the lusts of the gentiles , in wantonnesse , lusts , gluttony , drunkennesse . so dost thou see thy sinnes for number , and weight as the sands already : and for the manner of committing them against such light and meanes , so out of measure sinful ; and dost thou not say , it is sufficient ? what , is thy whole present course without grace ? to goe on in sin , is wilfully to perish and murther our owne soules : the case being worse with vs , than that mans that fell among theeues ; we lye not halfe , but wholly dead . god sendeth his sonne the good samaritane , to binde vp our wounds , to temper a remedy of his owne heart bloud , when no herbe or simple was left in heauen or earth for our cure : now we in stead of thankefull acceptance , and application of this remedy by going on in sinne , we tread vnder foote this pretious bloud : nay , we make our wounds larger and bigger euery day than other . euery man is euery day nearer his end , his death and iudgement : we are going before gods tribunall , and to the barre of his iudgement : and shall we be so mad , as euen in the way , to multiply our misdemeanours ? a malefactor going to the barre , or to execution , if he should cut a purse by the way , would not euery one thinke hanging too good for him ? this is the case of euery impenitent person liuing in the practise of sinne , euen in the way to his execution . what will bee thy case in time to come , going on in sin ? in the approach of death , sathan will as●ayle with all his strength , that in the last combat , he may breake the necke of thy soule : and hee hauing the strength of a mans owne sinnes vnsubdued and vnmastered , he easily attaineth his purpose : then setteth hee euery small sinne before the eye , in the magnitude of a huge mountaine , and the curse due vnto it , to the breaking of the heart of a sinner . now is the guilty conscience in a wofull case , stricken through with terror and torment . now hee seeth that whereas hee thought to haue got out of sin at the furthest at his death , how weake and sicke his repentance is ; how strong , vnconquerable , and gyant-like his sinne is , and all concludeth with sathan against him : he seeth where the strong man hath long dwelt , he is not easily cast out , but as he hath liued , so he is likely to dye ; for as the tree leaneth , so commonly it falleth ; and as it falleth , so it lyeth . if all this will not moue thee , consider what followeth after death : the time hasteneth wherein thou shalt bee naked before the lord , the iudge of all , in the sight of angels , men , and diuels . before thee a terrible iudge to condemne thee , and with him , the saints shall iudge the world , and giue witnesse against thy sin . on the one hand , sathan who tempteth thee , shall now accuse thee : on the other , the angels , ministring spirits , shall be ready , as a fagot to binde thee , and cast thee into hell : within thee , an accusing conscience , as a thousand witnesses against thee , shall bring to minde all sinnes , and circumstances long since forgotten : beneath thee , hell ready to deuoure thee : none shall be admitted to speake for thee , and thy selfe shalt bee speechlesse , and canst not speake for thy selfe , so as sentence must needes passe against thee , and thou deliuered to the deuill , whose will thou didst diligently execute here , that hee may now haue his will and delight in thy endlesse torment . oh therefore vse meanes to preuent this ruful condition : come out of thy sin betime ; hye thee apace out of sodome ; lay aside thine owne folly ; now take gods warning ; heare the raps of christ now knocking at the doore of thy heart , by the hammer of his word , spirit , mercies , iudgements . now follow the motion : let not sathan or sin beguile thee any longer , to hold thee off from repentance . . see thy happy change and blessed estate , by this grace of repentance . . of all gifts a broken heart is the rarest and happiest : the humble heart in stead of lodging foule sins and lusts , becommeth a lodge for the highest god , who pleaseth to dwel with a broken and contrite heart . what an happy change of a stony heart into flesh ! . the very first act of repentance bringeth pardon of sin . psal. . i said i will confesse , & thou forgauest . . sam. . . dauid no sooner said , i haue sinned , but nathan said , the lord hath put away thy sin : and the continuance of it , bringeth and continueth a sweet sense and assurance of remission in the heart . it is not with god , as in mens courts , confesse , and iudgement runneth against ; but in gods , confesse , and the law is satisfied . in mens courts , confession and condemnation goe together ; in gods , confession and iustification . iudge thy selfe , and preuent the iudgment of god. . what an happy and welcome change were it of age into youth ? nature cannot worke it , grace can : the old man is put off , the new man put on : of old men wee become young , and smug againe , renewing our strength as the eagle , psal. . and this change by grace forerunneth that great change by glorie , and is the beginning of it : when these base earthly bodies shall become spirituall bodies ; and this very peece of clay shall shine as the sun : when corruption shall put on incorruption ; and these ignorant sinfull soules shall put on a perfect image of god● ; and the whole man become like the angels themselues . whom these considerations cannot moue , i suppose nothing can . thus i haue somewhat largely intreated out of this text , of the practice of repentance , in the rules , le ts , helpes , markes and motiues ; i will conclude the treatise with that of our sauiour , if ye heare these things , blessed are yee if yee doe them ; and end as i began with the words of the text , if yee repent not , yee shall all perish . there is no greater miserie , than to bee without miserie , no greater sorrow , than to bee without the sorrow of sound repentance . finis . notes, typically marginal, from the original text notes for div a -e note . note . reason . vse . . note . vse . notes for div a -e reason . secondly the cautions . notes for div a -e reason . deut. notes for div a -e reas. . notes for div a -e conclus . conclus . conclus . notes for div a -e reas. ● . reason rule . notes for div a -e the fourth let. notes for div a -e let . notes for div a -e conclus . . conclus . . notes for div a -e reason . notes for div a -e reason . vse . peter his repentance shewing, among other things, these two points for edification i. what weakenes remaines in gods owne children, especially in times of triall and danger, and to, what little cause they have to trust their hearts, or be confident of themselves, but get to be strong in the lord, and in the power of his might. ii. what is the power of gods grace and covenant, for renewing his children by repentance, and so, what encouragement they have to return after every fall, and goe on in their course of watchfulnesse, humiliation, prayer, and magnifying of jesus christ / by dr. thomas taylor. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing t estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) peter his repentance shewing, among other things, these two points for edification i. what weakenes remaines in gods owne children, especially in times of triall and danger, and to, what little cause they have to trust their hearts, or be confident of themselves, but get to be strong in the lord, and in the power of his might. ii. what is the power of gods grace and covenant, for renewing his children by repentance, and so, what encouragement they have to return after every fall, and goe on in their course of watchfulnesse, humiliation, prayer, and magnifying of jesus christ / by dr. thomas taylor. taylor, thomas, - . p. printed for john bartlet ..., london : . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -- puritan authors. grace (theology) -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion peter his repentance . shewing , among other things , these two points for edification . i. what weakenes remaines in gods owne children , especially in times of triall and danger ; and so , what little cause they have to trust their hearts , or be confident of themselves , but get to be strong in the lord , and in the power of his might . ii. what is the power of gods grace and covenant , for renewing his children by repentance ; and so , what encouragement they have to return after every fall , and goe on in their course of watchfulnesse , humiliation , prayer , and magnifying of jesus christ. by dr. thomas taylor . rom . . . be not high minded , but fear . non proponitur tibi exemplum cadendi , sed si cecideris , resurgendi , ambros. in psal. . sit casus majorum , tremor minorum . london : printed for john bartlet , dwelling at the signe of the guilt cup neere st. austins gate , . peters repentance . marke . . and jesus saith unto them , all ye shall be offended because of me this night : for it is written , i will smite the shepheard , and the sheepe shall be scattered . vers. . but after that i am risen , i will goe before you into galilee . ver. . but peter said unto him , although all shall be offended , yet will not i. ver. . and jesus said unto him , verily i say unto thee , that this day , even in this night , before the cocke crow twice , thou shalt denie me thrice . ver. . but he spake the more vehemently , if i should dye with thee , i will not denie thee in any wise . likewise also said they all . it hath beene said of old , that the patriarkes and holy men of god instructed the church as well when they erred and fell into sinne , as when they delivered wholsome and sound doctrine . which may be particularly instanced in the apostle peter , who in his two epistles hath left us very good instructions for our faith and obedience , and against deceivers : and in these passages of the gospell is propounded to us as a patterne of humane frailty in his fall , and of divine power in his rising and repentance ; both which instruct believers concerning the strength of corruptions remaining in them , concerning the weaknesse of their graces , their need of renewing faith and repentance , their need of humility , feare and watchfulnesse , the mercy of a pardoning god , what thankfulnesse they should returne for that mercy , and for the certainty of persevering in the estate of grace , though with many failings and hoblings in the way . but first in generall , concerning all the disciples ; we have here a prediction of their dispersion , ver . . all of them offended in him : together with a confirmation of it by a testimony of the prophet zacharie , the shepheard smitten , and the sheepe scattered , ver . . to which christ subjoynes a consolation , namely that he and they should have a joyfull meeting together againe after his resurrection ; with the place where , in galilee . particularly of peters fall ; first we have the occasion of it , that is , his rashnesse , saying once or twice , he would sticke to christ though all should leave him , ver . . then our saviours checke thereto , ver . . first admonishing him of his fall , thou shalt deny me : secondly , the determinate number of his fals , thrice : thirdly , the time , this day , even this night . fourthly , the signe he gives him , before the cocke crow twice . whereunto peter replyes more stifly , ver . . to dye with him rather then deny him . afterward , when this prediction is to be acted ; we have first the occasion of peters fall , partly in his going into the priests hall and warming himselfe by the fire , partly in the priests maids , who charged him with adhering to christ , ver . , . secondly , his fall it selfe , ver . . whos 's particulars with the circumstances and aggravations , we shall meet in treating of the words . lastly , for his repentance ; we have first the time , then : secondly , the meanes , both externall , the crowing of the cocke , and christs looking backe upon peter ; and internall , peter remembred the words of our lord , and weighed them well : thirdly , the manner of his repentance , he went out and wept bitterly . in all which we shal finde usefull notes and instructions for the use of edifying , that we may avoyd the like falling into like dangers ; or , if we fall , we may at least recover all by the like repentance . and first of our saviours prediction . all yee shall be offended because of me this night , &c. ● he predicteth both their fall and rising , their sinne and his grace , that they might not despaire though their sinne were great ; but come againe by repentance , and take hold of his grace . note . how christ is a rocke of offence ; he saith not , you shall be offended by me , but in me . in my infirmity , humanity and base estate ; for christ was never a cause active of offence , never gave just cause ; but passively , an occasion of offence , as a rocke offends no man , but a blinde man fals and offends at the rocke ; not properly and actively , but accidentally and passively ; so christ offends none : but so many are the scandals about and concerning christ , as he pronounceth him blessed that is not offended in him . . some are offended at the basenesse of his birth ; is not this the carpinters sonne ? . at the place of his education ; can any good come out of galilee ? . at his doctrine ; these are hard sayings , who can beare them ? . at his miracles ; he casts out divels by belzebub . . at his conversation as too licentious , mat. . johns disciples fast , &c. a wine-bibber , glutton . . at his company ; he converseth with sinners , luke . . at his allegiance ; that he payes not tribute , mat. . . at his crosse and passion ; we preach christ crucified , a scandall to the jews . but what marvaile of all this , that scribes and pharisees , blinde guides , and blinde people led by them , take offence by christ , when even his disciples and all they take offence at his lowe estate and passion , immediately before warned by his own mouth ? but see how prone we are to offend our selves in christ ; say not as the jewes , had we lived in the dayes of our forefathers , we would not have slaine the prophets ; so , had we christ among us , we would not be offended ; for every one almost is offended in him : thus ▪ christ comes in the preaching of the word ; but that is a breach and foolishnesse , yet without this foolishnesse of preaching you shall never be saved ; thou wouldst have heard christ on earth hadst thou lived ; no ; he that heareth you , heareth me ; and contrary . whatsoever christ speakes , thou wouldest not be offended ; but nothing the minister speakes but offends thee . if christ should bid thee leave thy usury , thou wouldst not be offended at him . if his minister in his name bid thee , it offends thee . if christ should say to thee , sweare not at all , loue your enemies , in giving honour go one before another , redeem the time , play it not away , put off vaine fashi●● in apparell , &c. you would not be offended . but he hath said it , and his preachers cannot speake it after him , but thou art offended . if christ should bid thee take up his crosse and follow him , thou sayest thou wouldst not be offended ; but the crosse of the gospell so offende thee , thou wilt rather part with the gospell then suffer a word of disgrace for thy profession ; is not this to be offended at christ ? christ comes in his servants that hold forth the word of life by holy profession , and expresse the vertues of christ , and abstain from the evils of the world ; thou abhorrest them , canst not abide them , a packe of dissemblers ; thou wouldst be an enemy to christ and his apostles . note . marvaile not that the most of the world be offended at christ this day ; if the apostles could be so offended at his very person , how much more the world at his profession ? as in the dayes of the jewes , isay . . behold , i and the children thou hast given me , are as signes and wonders in israel . christs owne disciples who were mirrours in the world , were counted monsters in the world ; and those that lived as angels , were as gazing stocks to men and angels , cor. . . the holy religion of christ was once everywhere counted as heresie , acts . . so is it among christians ; but shall we count it puritanisme , which is a vile heresie ? or is the doctrin which we preach and you professe a sect ? if it be a sect , better be no man then not of this sect. note . comfort to godly preachers and professors of religion ; if the world be offended in them , it was so in their head before them . and the servant is no better ; and they are offended in them that would be offended in christ himselfe ; be content as christ ; and for no other cause in them then that in christ , and the light being the same , if it offended in the head , it will in the members ; christs doctrine tended to mortification , and crossed wicked mens lusts ; if thine doe so , as the world was offended in him , so will it in thee . christs life was holy and innocent , and actually reproved the corruptions of the world , and this was another cause of offence . if thy life doe so , all loose persons , teachers or others will be offended in thee ; christs ministry was powerfull against sinne , not as the scribes , but with authority ; this was an eye-sore to blinde guides . if thine be so , then it will be an offence and pricke in the eyes of numbers . christs whole course was so gracious , so profitable , as god testified with him everywhere that he was with him ; here was a matter of envie : if god testifie with thee , envious men will testifie against thee ; for if we let him alone , all men will beleeve in him . note . let our care be , that the world may not justly be offended by us ; and if in us , it was our lords case , and our comfort shall be , men are not so much offended in us , as in christ in us . christ never offended any man , yet what loads of slanders carried he to sanctifie ours ? quest. how should a christian subject to offence carry himselfe , to stop the mouthes of wicked men , when nothing he doth never so carefully and justly , but is traduced , himselfe slandered , wronged , abused ? surely thus we must resolve : . that innocency , wisdome , goodnesse , will not free us against the worlds malice , no not if it were equall with christs , no more then it did with him ; but before gods tribunall and equall hearing of men . . that dogs will bark at strangers , though they neither make nor meddle with them ; and a wise traveller ( shall make himselfe worke enough to stop every dogges barke ) will goe on his way , and esteeme it as the barke of dogges . . labour to give no offence ; and if christ in thee offend any , let them stumble and fall ; for to this they were appointed . note . a r●● for the choice of our religion , or the triall of it . christian religion is a generall offence to the wicked , as christ the subject of it ; most of the world are offended with it , as christ himselfe was left of followers , friends , disciples , kinsfolkes ; and ever suspect that way the most walke in , that is the broad way ; the greater part still is against the better part . few shall be saved , few beleeve , few finde the narrow way ; christ hath but a few disciples , and they for a time offended in him too . dislike not that religion which hath but a few ; a few haire braind fellowes onely run to sermons , and are so precise , say some . but choose thou the broad way at thy perill , and esteeme thy religion as the papist his , by multitudes . good men must choose theirs by truth , and that is a deare commodity in the hands of a few ; and you must make this your wisdome to goe rather by the guide of a few that have their eyes to see their way , then of multitudes that are blinde and discerne nothing . for it is written , i will smite the shepheard , and the sheepe shall be scattered . confirmation of the former prediction , by a testimony of zachary . . christ gives here a twofold reason of the disciples scandall . . it was foretold ; the prediction must be accomplished . . because the shepheard was to be smitten ▪ they as sheepe must be scattered . the scope of which place is , to prove christ the true pastor of the flocke , even by his smiting and abasement ; and so most aptly alledged that the disciples might have matter of strength and comfort thence where they stumbled and offended themselves . how different divine conclusions are from humane , and how contrary gods spirit is from mans in drawing conclusions ! humane reason saith thus , christ is smitten , and therefore he is not to be longer followed as a guide : the disciples themselves fall off from him ; but divine reason concludes cleane contrary ; christ is smitten , and therefore is the shepheard to whom the sheepe ought to cleave and not scatter themselves ; so isaiah . . because he was smitten of god and humbled , proves him to be our messiah and redeemer . reason saith , that is not the true religion which is so opposed and contradicted by jewes , turkes , papists , held but by an handfull of men ; the spirit saith , that is true christianity which is so resisted ; never was the sun so beset with darke clouds as truth with oppositions . as therefore that christ is the true messiah , because he is a signe of contradiction , whom now herod seekes to kill , the scribes and pharises are deadly enemies unto : so is that true christianity , which the world opposeth . humane reason saith , that cannot be the true way which so few walke in ; can so many ages , so many great persons be so deceived ? the spirit faith , therefore it is the right way , because so few finde it ; not many great ones , wise , learned , &c. as not many , but a few meane fisher-men followed christ himselfe . reason saith , they cannot be deare to god , who are so afflicted and smitten ; the spirit from thence concludes them sons of god , heb. , , . vse . vnsafe therefore it is to follow our reason for our guide in divine things ; no , be ordered by the word and rules , of religion . . and we learne to deny our selves which is the first lesson in christianity , mat. , . i will smite the shepherd . who is the shepherd ? christ himself , iohn . i am the good shepherd . christ hath as many names as benefits . . he redeemed us , and thence called the redeemer of israel . . he rules us by his spirit and grace , and thence called the king of the church . . he feeds us , and called thence the bread of life . . he refresheth us , and thence called the water of life . . he enlightneth us , and thence called the light of the world. iohn . . . he eternally appeaseth the father , so called our high priest , and here our shepherd . quest. why ? answ. because promised , ezek. . . i will set up one shepherd over them , and he shall feed them , and accordingly performed all , offices of a good shepherd . so here called a shepherd , a name of great love and sweetnesse . . as descending of ancient patriarks who were shepherds , and they types of him , abel , jacob , david , moses . . he knows his sheepe , and markes them for his owne . iohn . . . and god sets his seale on them , tim. . . knows them by name , as cyrus his souldiers . . he feeds their soules and bodyes in greene pastures , psal. . and drives them to the sweet streames and waters of comfort , by the paths of grace and righteousnesse . . defends them from the wolfe and enemies , being timorous , simple , weake , shiftlesse creatures , to flye , resist , or save themselves ; as david met the lyon and beare , and slew them , and saved the sheepe , sam. . . so this shepherd goes on to meet the adversaries , and to give his life for the sheepe . oh wonderfull love , and accordingly to be much magnified ! this good sheepherd watcheth over his flocke with his eye never absent day nor night , sleepeth not by night as other shepherds , but keepeth our bones , psal. . . numbers the haires , mat. . . observeth enemies and turneth them back , psal. . one sheep may forget another , as the butler did joseph , but christ cannot forget any of his flocke . . nourisheth the young and tender lambes , isa. . . breakes not bruised reedes , suffereth not his to be tempted above their strength . seekes them straying , rejoyceth in finding , as in the parable of the lost sheep ; seekes and saves them that are lost , cures the diseased ; if the diseased be contagious , removes it till it be cured , washeth them in the streames of his blood , and every way saveth . . he bringeth them to the fold . of grace . . of glory . so of christs title . . this shepherd must be smitten ; namely , with ignominy , reproach , grievous strokes , death and the sword ; so in zachary , sword , arise and smite , &c. quest. what had he deserved ? answ. he was fellow of the lord , not onely in familiarity of grace , but conformity of nature ; for none can be gods fellow which is not of the same nature ; what fellowship betweene abhorring natures ? therefore he was more pure then the sun , and no spot in him from top to toe , but all perfection of grace ; he was not therefore smitten for his own sake , but ours ; so isa. . . he was wounded for our transgressions . . who smit him ? i will smite him . object . the original in zachary saith ; sword smile , and rise upon the shepherd . sol. the evangelist or our saviour respecting sense rather then words , thus changeth them . . the prophet speaketh prophetically , allegorically , obscurely , in a compared sense . but now the accomplishment of a prophecy being the best expositor , he spe●ks according to the accomplishment plainly and without obscurity . . in both phrases nothing else is signifyed but that all that trouble and persecution of jesus christ was moved according to the will and counsell of god , as act. . . herod and pilate met to doe whatsoever thy hand and counsell determined : the prophet in the commandement to the sword expresseth the counsell of god ; the evangelist the hand of god in the death of christ. object . but he was smitten by the high priests and jewes who slue him . answ. the hand and action of god was in it latent , the actions of the instruments were apparent , gods hand was secret and hid to them , and therefore they sinned highly in bringing gods purpose to passe . object . that god had a counsell ordaining and permitting this sin we grant ; but that he had a hand in the sin , is hard to say . answ. saint luke addeth also , that god had a hand in this action , but more improperly then counsell ; for this hand wrought not with them in the sin , but moderated , guided , restrained and over-ruled the sin to his glory and christs advancement . vse . in that christ is the shepherd , comfort our selves in his . love. . care. . love ; more love is included in this word shepherd , then if he should call himselfe our father , brother , kinsman ; the good shepherd gives his life for his sheepe , which every father and brother will not doe . . care ; the sheep need care for nothing but the shepherds presence , psal. . the lord is my shepherd , i shall want nothing ; that is , nothing that is needfull and good ; jacob was a carefull shepherd as any was , yet lost some sheepe ; some lost , some stolne , some torne , gen. . , . but the care of this shepherd is such as he loseth none whom he hath chosen . iob. . . moses was a carefull shepherd of gods people , but sometimes weary , sometimes grudged at the great burden and charge , numb . . . but christ was obedient even unto the death . vse . in that christ was smitten with the sword ; learne patience in all afflictions and crosses , ordinary and extraordinary , heb. . . run with patience the race before us looking at jesus . are we smitten with tongues of men , swords of men ? so was the greene tree ; the dry may be contented . . he suffered for no necessity or desert , but by voluntary humility ; we deserve even fiery tryals . . he not for his cause , but ours , and shall not we for his ? . he despised the shame , and why should not we doe so ? . the end of his crosse was the exaltation at gods right hand , and we expect the same end . vse . of admonition ; in that he was smitten for us , see it affect us with sorrow that we by sin drew out the sword against christ ; oh that we could cry out of our selves and sins , who brought gods companion , and as the apostle saith , one who thought it no robbery to be equall with god , to abase himself as a servant , as a sinner , to be smitten and suffer death as a malefactor , phil. . . how should it humble us ? looke on him whom we have smitten and mourn . againe we should stir up our selves to thankefulnesse , that he who was gods companion in grace and nature , would be content to be smitten for us , that by his stripes he would heale us ; had the stroke for the least sinne light upon our selves , it could not be but eternally mortal ; now he having put himselfe betweene the blow of gods sword and us who had deserved the deadly blow , to him belongs all the praise of our peace and freedome ; if a man should keep a blow off us with the losse of his life , we would be sorry and thankfull for such a friend ; nay if losse of a limbe , &c. againe , was christ the shepherd smitten , who was equall with god , and that by god ? see that all are not hated of god , who are smitten of god ; never was there such an object of gods love , all creatures were not capable of that love which his father poured upon him ; yet he was smitten with temptation , persecution , and all kindes of affliction to sanctifie all kindes unto us , and not spared to the death . let none say he is cast out of favour because of afflictions , never any so smittenas christ , never any so deare to god. againe , note who they be that are most smitten by the world in the world ; even those that are likest unto god , and most conformable unto jesus christ. if christ had not been gods companion , he had escaped better ; so acquaintance with god brings many a blow from the world ; if thou wilt converse with the world which knows neither him , nor thee , he hath rods in water to lash thee as a w●nderer or stranger . what marvaile is it that godly pastors whose lives and doctrine come nearest unto this chiefe sheepherd , be most smitten in the world ? if jeremy be lying in the dungeon ; if herod smite james with the sword , and take peter , and vex others ; if the whole rout of drunkards , usurers , and bench companions say , come and let us smite this jeremy with the tongue , let us slander him towne and country , we dare not with our hands , but our tongues are our owne , say lewd fellowes , who can controll us ? let us say to our preacher that he never did or thought of , somewhat will sticke , if we can doe it boldly enough , and with faces of brasse ; for even thus was our lord and chiefe shepherd smitten , who saith they layd to my charge things i never knew ; so may we , so may i. though christ was smitten it was not by chance , fortune , or altogether by malice of wicked men , but all by the counsel and decree of god , comfort thy self . . it is gods hand , not so heavy as divels or wicked mens , iohn . . nor shal alwayes lie on thee , nor so long as they would , psal. . . . as in christs smiting , god is now executing by evill men some of his good purposes towards thee ; all workes for good . . he suffers them to try and exercise thee for a time , as christ ; but not his councell onely is in it , but his hand to moderate it , that they cannot doe what they will , but what he will. and the sheepe shall be scattered . ] the effect or consequent of the shepherds smiting . . who be these sheep , ezek. . . . how they are scattered . these sheepe be the disciples and faithfull believers in the name of christ , under the rule , care and custody of the chiefe shepherd . . the church is the great sheepfold , iohn . . for out of the church is no salvation ; the fold is a defence for sheepe ; and because the members of the church live in concord and peace as sheepe , not as lyons , wolves , tygars , &c. the marke of christs sheep is love , john. . . every christian resembles this creature in the text : . simple , foolish , subject to stay and to be scattered ; yea quite lost without the care of the shepherd , isa. . . seeke the lord while he may be found ; so are the faithfull , not onely before conversion , pet. . . i beseech you as pilgrims , wherein the whole life is but a straying from god ; but even after never so little left of the shepherd , as noah , lot , david , hezekiah , and here all the apostles ; and can never returne without the shepherds call , partly in the word as nathan to david , partly by corrections , which are as the shepherds dog to fetch us in , as josephs brethren . . beset with all manner of enemies , dogs , wolves , lyons , foxes , and destitute in it selfe of all meanes of safety , without speed , courage , and natural weapons ( as other creatures are armed with ) to resist so many adversaries , so as their whole safety is in the presence and care of the shepherd . so the members of christ beset with tyrants , hereticks , hypocrites , seducers , false brethren , and cannot put back violence with violence ; their safety and defence lies not as many beasts , in their hornes , hoofes , nayles or teeth ; they are onely armed with the mercy and care of the shepherd , without whom they are sure to be a dayly prey to the divell , the roaring lyon and his instruments . . harmelesse , patient , beare all wrongs , offer none , lose the fleece , their lives , with meeknesse , without strugling . thus christians resemble the shepherd himselfe , he bare all wrongs , he never did wrong , he was led as a sheepe to the slaughter , and before the shearer opened not his mouth ; and his members must receive a second wrong , rather then revenge a former , and still possesse their soules in patience . vse . . acknowledge our selves after grace received silly sheepe , most easie to stray away and become a prey to all the ravenous beasts of the field ; take notice of our wandring and straying disposition , resembled in the parable of the lost sheep , luke . that unlesse the good shepherd leave the ninety and nine to seek us up we never come back . let this . make us depend on the shepherd . . be more watchfull . . pray that he would seeke us out of our wandrings and reduce us . psal. . . i am as a wandering sheep , oh seeke thy servant . vse . . imitate sheep in sundry christian vertues . though they be easie to stray , yet being strayed they be easily reduced whither the shepherd will without resistance and trouble ; so gods sheep having broke out into some sin , sometimes a small check of conscience , sometimes a light affliction , sometimes a word of threatning or reprehension in the ministry will bring them on their knees and humble them , when as all gods plagues will not subdue the hard heart of wicked pharaoh not reduced with ten plagues , therein like the leviathan . job . . sheep know their shepherd and no man else ; they know his voice or whistle and no man else . we must know our shepherd in his person , in his offices , and esteeme to know nothing but jesus christ , and him crucified ; we must know no man else for pardon of our sin , for merit of righteousnesse , for intercession or obtaining salvation , but onely jesus christ. vera gloria , jer. . . the right glorying . vita aeterna , iohn . . this is eternal life . we must know and acknowledge no voyce but his , no word but his , no unwritten traditions , no determination of popes , councels , fathers , but his scriptures a perfect guide , gal. . , . if any man or angel bring another word , hold him accursed . sheep presently heare the voyce of the shepherd , john. . . my sheepe hear my voyce , not the voyce of satan calling from light to darkenesse , not of antichrist calling to traditions and superstitions ; but christs voyce . . externall exhortationin the ministry . . internal inspirations , by the motions of his spirit not quenched . . bountifull largition ; christ speakes in his mercies , inviting to repentance , rom. . . . corporal flagellation ; his hand is his voyce , and cals to humiliation and conversion . a good christian heares all this ; heare the rod , and who appointed it , mic. . . . sheepe follow their shepherd ; so the sheep of christ obey him ; a fruit of hearing ; and bring in abundant fruits of obedience , abounding in good workes . nothing but profitable in sheepe , fleece , flesh , encrease , profitable in life and death , they be nowhere but enrich the ground . thus did the shepherd , and thus must we . so of the sheepe . secondly , how the sheepe shall be scattered . ] our saviour expresseth it , ioh. . . behold , the houre commeth , yea is now come , that ye shall be scattered , every one to his owne , and leave me alone . i shall be this night smitten with reproach , ignomy , and the sharpest sword of god and men , even to the death ; and now whereas soundnesse of faith would make you cleave unto me in life and death , you shall forsake me ; some of you shall deny and forsweare me , and all flye from me , and be scattered every one his way , as if you were deceived and deluded in me ; yea , every one of you shall shift for his owne safety , and fall both from me , and one from another , as sheepe are dispersed and scattered , when the shepherd is slaine and taken from them . and how this prediction was accomplished , see mat. . . then all the disciples forsooke him and fled , so soone as he was in his enemies hands ; and not onely they but other disciples and followers of christ , as the two disciples that were going to emaus , whose faith was so shaken , as they say , we thought this should be he that should redeeme israel , and this is the third day : but now they began to be of another minde . quest. why were the disciples thus scattered ? answ. . in themselves ; carnall and excessive feare of themselves , who were yet weake , and had not received the spirit to strengthen them as afterward ; they had not cast the costs of their profession , nor accounted sufficiently the expence of this building , as their master had long before exhorted them . ans. . god in his wisdome would have christ left of all his disciples , because he was to be knowne to tread the wine-presse of gods wrath alone , without partner or fellow ; none must share in the action , or in the glory . ans. . thus it behoved the scripture to be fulfilled , in regard of christ himselfe , who voluntarily undertaking the grievous burthen of our sinne , must be forsaken of god , and all other creatures , and comforts for the time ; for so we had justly deserved , and he must be left alone and comfortlesse . ans. . to teach us , that all the safety and comfort of the strongest christians , were they as neere to christ as his deare disciples , is in their relation and dependance on the chiefe shepherd ; for without christ , the shepherd of soules , we lie dispersed , ungathered , and in a forlorne estate : if he withdraw himselfe never so little , as great beleevers as the disciples flye away from him , and never come to him till he come to them . vse . are the disciples scattered when christ is persecuted and smitten ? what marvaile if hypocrites be quite blowne away from their profession by perecution , who onely as chaffe cleave to the wheat ? if the godly be scattered for a time from christ and from themselves , as here the disciples , what marvaile if hypocrites be scattered from both ? if ●ffliction for christ shake the faith of so great apostles , no marvaile if it quite overturne such as be uns●tled and ungrounded . this is one of the ends of affliction for the gospell , to try them that are sound ; for as the faire season of the spring sets and ripens fruits , so the winds and boysterous blasts of autumn makes them fall off . we may not therefore stumble when we see great professors fall off in trials ; for some believe but for a time , luke . . and so of some john . . that they went out from us , because they were not of us . vse . let no man presume of his owne strength to stand in triall , nor be too confident in another in tryall . little knowes a man , nor will beleeve the deceit and hollownesse of his owne heart ; hazael will not beleeve he can prove such a dogge , and so vile as the prophet speaks of . little knowes many a man , who now continues wel-affected to sound preaching , how soone they should finde their inner disposition and outward too changed , if outward occasions were changed but a little . so a man would have promised as much as any of the disciples of christ , as any in the world ; nay , the disciples would not beleeve christ telling them how cowardly they should leave him ; they thought themselves wronged , as their answer shewes ; yet how should a man have bin deceived in them ? how were they deceived in themselves , who immediately after our lord had forewarned them , fall into this their weaknesse ? vse . arme our selves well against tryall ; it was nothing for the disciples to sticke to christ while in peace ; and we now while christ is with us easily hold up the head ; but when christ is smitten then is the tryall ; sound love to christ is tryed by continuing with him in temptation . sound love to the word , preachers and professours is that which hath endured triall ; as that is sound gold which hath passed the fire ; good ground is knowne by enduring . arme we therefore our selves with resolution , that we must suffer ; that the shepherd shall be smitten , and yet goe on : so with sense of our owne impotency to stand with watching and prayer , that we enter not into temptation : also with sound love of christ and christian religion ; or else if the pastor be smitten , thou shalt be scattered . vse . if godly ministers or professors in time of trouble be left , and those that seemed to depend on them , to affect them for the best things , fall to the stronger side , it was our lords case , we must be patient and contented ; elias persecuted by jezabel , was left alone ; paul himselfe for christ in his bands , had none to assist him ( tim. . . ) or stand with him : it is no new case , that faithfull pastors especially should be conformable to the chiefe shepherd ; all times of persecution did ever confirme this truth , that the pastor was no sooner smitten , then the sheepe were scattered from him . but let it comfort ministers , as christ , i am not alone , but my father is with me . vse . if the disciples be scattered in dayes of trouble , let us know the day of our peace , our season , the time of our visitation ; frequent holy assemblies , get hold of christ , encrease of faith , grow in wisdome , enjoy our season , our sun , our summer , our seed time ; not knowing our day forfeits it ; worke while we may , doe in our peace what we would , but cannot if triall come . ver. . but after i am risen . ] now followes christs consolation . wherein note difference betweene law and gospell ; the law pronounceth heavie things , and there resteth . but the gospell still after heavie newes , ends with good tydings ; the law throwes downe a man , and there leaves him ; the gospell raiseth the humbled : you shall be scattered , but i will come againe . mat. . . i must goe up to jerusalem to suffer : heavie tydings ; peter disswades him ; but i will rise againe the third day ; there is gospell indeed . so to the church ; you shall be hated of all men for my names sake ; sad tydings ; but if you continue to the end , ye shall be saved , mat. . . you must take up the crosse and follow christ , but i will give refreshing to your soules , iohn . . . in the worl● ye shall have affliction , but be of good comfort . vse . . lay hold upon the gospel , and sow in never so many teares , thou shalt reap in joy . vse . . accept the condition of the gospel , be content to begin with the crosse , be weary laden , lay a good foundation in repentance , mortification , godly sorrow ; on this condition attaine the crowne of refreshing , and entrance into the kingdome by many afflictions , act. . . if we suffer , we shall raign ; all true joy is fetched out of sorrow ; blessed are the mourners . vse . let papists sticke to the comfort of the law , they shall never hear a good word from christ. let prophane persons shun the heavinesse of the gospel they shall never have joy ; christ wipes away no teares where none be shed ; he that will not be a weary needs no refreshing . this by the way . ver. . but after i am risen i will goe before you into galilee . such a promise as was never heard off before , and without exception , that a dead man should rise within few dayes , and promise so to do . having spoken of christs admonitions ; now of consolation where the lord sustaines them with many grounds of comfort . . that there shall be a certaine end of this evill ready to swallow them up . . there shall be a short end after a few dayes , three or four . . there shall be a happy end ; for , . christ shall rise again from the dead with power and glory . . whereas they are run from him , he will come to them againe . . though they have left their shepherd , yet he will become their shepherd againe , and goe before them , and guide them as a shepherd goes before his sheep . for their full confirmation , he declares both the time and place where he will , and when he will meet them ; in galilee a place fit for their estate ; for it signifyeth dispersing or scattering ; the sea of galilee forty miles from jerusalem . quest. why in galilee ? answ. . that they may more surely enjoy one another without feare of the jewes , and instruct them in the kingdome of christ. . because christ had more disciples and favorites in galilee to whom he would familiarly offer himselfe , and manifest his resurrection , then in judea . . themselves were of galilee , he would bring them backe were he found them . . they must follow their calling till christ came , and for the time before they can get into galilee , he will be there before them , expecting them ; note here . note . . the wonderfull lenity and meeknesse of jesus christ ; he was going to dye for his disciples , they fly from him , and doubt the truth of his whole proceedings , his person , his doctrine , his miracles , sufferings , the event of all his course . he now doth not sharpely rebuke them for their infidelity , inconstancy and ●emerity after so long being with him , but uses them gently , and with great and loving affection ( as the titles of shepherd and sheep import ) not only forewarneth them of their danger , but furnisheth them with grounds of comfort , and promiseth them most loving and kind entreaty even after their flight , as if they had never forsaken him . vse a rule to carry our selves toward brethren that faile ; let them be restored by the spirit of meeknesse ; yea if the offence concerne our selves , wherein we are hottest , to be most coole and calme ; christ casts not off for ever , no more must we breake affection , but imitate him with all moderation . note . christ never with-draws himselfe from his members , but he leaves some comfort behind him , something to bring them in love with him , or to stay them in his absence , or to make them desire and seeke after him againe ; yea , something instead of his presence or promise , iohn . . having told his disciples he must goe away and leave them ; yet ver . . he promiseth not to leave them comfortlesse ; for he will send the comforter to supply his absence ; and still , god ordinarily takes not away one mercy but he gives another ; as christ here removes his personal presence , but supplyes it with a double blessing . . protection of their persons in his absence . . promise of his presence to rest their faith on in the meane time , cant. . the church would not open unto christ when christ called ; he goes away in displeasure at her unkind answer , but he left behind him drops of myrth , some sweet worke of the spirit that made her spirit yearn within her , which wrought compunction for her offence and quickned her to seeke him , ver . . his desertions are never totall . vse which may comfort poore souls affected in sense of christs absence ; feelest thou a want of christs presence ? he hath left some pledge behind him , and he is perhaps nearer then thou thinkest . . he hath given thee a promise , he will not leave thee long . . he hath given the spirit which hath wrought some grace of trembling for offending him ; some grace of fainting and longing after him ; some grace of seeking him , as him whom thy soule loveth ; some grace of prayer , breathing , earnest and inward desires , not satiate without him , some grace of fortitud , sustaining the heart for the present , and enabling to undergoe many troubles for his sake , yet abiding and waiting for him ; this sweet hunger and thirst shall be satisfyed , mat. . . note . . that christ will shortly come againe after his smiting , within a very few dayes ; learne that as christs desertions are not totall , so neither sinall ; christ never goes away but he will see us againe , iohn . . . . his displeasure is but for a moment . . finall desertion were above their strength , and so against his promise . . it will not onely endanger the faith of the elect , but quite destroy it , which is impossible ; against all the gates of hell it is their victory . . vnion betweene christ and the christian admits no finall desertion ; a fruit of it is in john . . to be where christ is and see his glory . . the covenant is everlasting , not to depart , but do us good , jer. . . he marries us for ever in mercyes , hos. . . and is a perpetual covenant , not onely on gods part as papists say ; but on our part also who will never breake finally with god , because of his feare put in our hearts , never to depart from him , jer. . . vse . now , as christ would confirme the faith and confidence of the disciples by setting before them a certaine end of the tryall ; so let us confirme our selves with these words ; if the lord seeme to absent himselfe , he will not doe it for ever ; his mercy cannot come to an utter end , his mercyes are as the ocean which hath no eb but a flow again ; sometimes he stands off the longer , because his children stand off with him , and the case seemes desperate , as abraham for a sonne , but he will come at length to abraham in the mount , but not till the third day ; to jonas in the third day ; christ may lie in the grave till the case seeme desperate , but riseth the third day , and appeareth to all the disciples save thomas the same day , iohn . he more glorifies himselfe in his long absence then presence , iohn . . note . . note againe , how jesus christ prevents us with his grace , he promiseth the disciples , that before they can get to galilee , after they have kept the feast at jerusalem , he would be there before them . the shepherd smitten will returne to the dispersed sheep , he will gather them againe , and he will be found of them in galilee , the place of dispersion . he saith not , they shall come to him , but they shall goe into galile ▪ and there he will finde them : surely , we never come to him , unlesse he come to us first ; he must come to the disciples themselves , or they cannot come to him , much lesse we . note . christ here both strengthens them in the article of his resurrection , and tels them the end of his resurrection , which is , to goe before them ; he will not onely rise againe , but for this purpose , to be their guide and leader , and to take them againe as companions with him , as if they had never sinned against him . how this was performed , see mat. . . the angels tell the women ; arise ; goe tell his disciples , he is risen ; behold , be goeth before you into galilee , and marke . . as he said unto you , &c. as christ at first found them , and began to be their guide and leader into galilee ; so now , after his resurrection he would manifest himselfe an eternall shepherd . vse . and this was their happinesse and ours , purchased by his eternall resurrection ; that we have an high priest immortall , and higher then the heavens . they sled into galilee to avoyd danger from their persons , but he findes them there . they goe thither because their master was dead , and betake them to their old callings againe . but their lord findes them againe at the sea of galilee , and makes them 〈◊〉 fishers of men , furnishing them with power from on high , above all they could have expected . christ raised , gives gifts unto men ; his death merits them , his resurrection applies them ; as a great king gives great gifts on the day of his coronation ; so christ. let us follow so worthy a guide in faith and obedien●e , who rose from death to be our guide to eternall life . we proceed . verse . and peter said unto him , though all men should be offended , yet would not i. here we have an instance ( as many elsewhere ) of peters temerity and rashnesse , not well considering his weaknesse , and what spirit he was of . for this holy disciple bewrayeth great infirmity , in arrogating much above that was in him . . he directly contradicteth his lord , who said , all yee ; peter saith no , not all , he will not ; not this night ; no , never . . beleeves not the oracle of the prophet zacharie , but would shi●t it off with pompe of words , not as concerning him ; he was none of the sheepe that should be scattered , though the pastor was smitten . . he presumes too much upon his owne strength , and of that which is out of his owne power , never mentioning or including the helpe and strength of god , by whom alone he should be enabled to stand ; he neither considered his owne frailty , which will overthrow him , nor yet the power of god which should sustaine and uphold him . . he prefers himselfe too too vain-gloriously above all men ; as if all men were weake to peter ; and peter the onely champion ; if all men should deny thee , i would not ; stronger in conceit then all the apostles . . he is bold , hardy and vainely confident in a thing to come , in which he had never tryed his strength ; he knew his present affection , he will take no notice of his future perill ; nay , he disclaimes and almost scornes the danger , now when he is next to it , and even falling into it , and the difficulty expressed john . . cannot i follow thee now ? i will give my life for thee ; i will be so far from denying thee , that i will confesse thee to the death ; perils , dangers , feares , or death it selfe shall not seperate me from thee . alas man ! thou that canst not follow christ , canst thou goe before him ? object . but peter had a promise , mat. . . that the gates of hell should not prevaile against his faith ; might not he be bold in this promise ? answ. . promises of god make no man presume , but stir up watchfulnesse and excite to prayer , which peter should have done , being admonished of our lord. . though his faith lwas not quite to be shaken and extinct , yet he might for a time be so foyled as might bring him shame and sorrow enough . . he had promised indeed before this the spirit of fortitude and strength ; but peter anticipates the time ; they were to be endued with virtue from above , but not till after the resurrection , which was no priviledge but that in the meane time they might fall dangerously . . no promise could crosse the word of the prophet , and christ himself now applying it to the present occasion , which ought to have bin believed . objec . but might not peter be bold of victory , standing in so good a cause ? must christians stand doubtfull and in suspense alwayes of their standing ? answ. . peter must not be bold against so expresse a word of christ. ans. . no christian boldnesse may make a man confident in himselfe , and neglect prayer to god ; that is a blame-worthy boldnesse for a souldier to run into the fight without his weapons , or against the word of his captaine . ans. . he should have considered the infirmity of his faith , which yet was weake and suspected , if not for the truth yet strength of it , not knowing the strength of the imminent temptation . ans. . he should have considered that the strength of faith of the saints hath bin shaken in temptation , as abraham , paul , david , and why not he ? objec . christians are to come with courage to the battaile , assured of victory . ans. . but by his strength that hath loved us , rom. . . . with the best diligence in using the means which peter layes off , faith. prayer . watchfulnes . . with mixing faith and feare together ; certainly beleeving the promise of god , but fearing and suspecting our own weaknesse ; so phil. . , . worke out your salvation with feare and trembling ; there is feare : for it is god that workes the will and deed ; there is faith : the temper of faith and feare upholds us in the triall , when our eye is cast both on our weaknesse and gods strength . objec . but gods children are as bold as lyons , prov. . . answ. . there is boldnesse of flesh. faith. . boldnesse in the strength of god and love of our father , not of our strength and love of him ; peter presumed to stand because of the love christ. . a boldnesse upon the assured promises of god and infinite merits of christ , foyling both carnal feare and presumption ; peters boldnesse was not with the word , but against it . . boldnesse not suffering to feare damnation , but to extinguish the feare of transgression . . a boldnesse banishing feare to fall away into perdition , but not the feare of falling into finne and offence of god , which his owne children are often too bold in . note . the vaine presumption of mans heart ; in peter see our selves ; our nature is as confident ; we thinke if all should flye from faith and religion , sure we would not . but were the sword shaken a little , and the scepter swayed but a little another way , many would see their mould and temper ; they that now spit at the name of the hatefull idoll of the masse , would easily conceive it a better religion , and we should not want some catholike moderators who would say , these two religions with a little yeelding each side , might be brought into one . we are as strong before the battle as peter , and when danger seemes farther off ; whereas the sight of one adversary would make a whole army of us run away , as i●rael at the sight of goliah . but peter should have remembred , and so should we , the answer of the king of israel to benhadad , king. . . let not him that putteth on his armour boast as he that puts it off . let us not crow before the victory . we are ready to promise our selves successe and events as he was , which are out of our power ; he might promise and purpose watchfulnesse ; endeavour , strive against this temptation , which was all he could doe ; but to promise of the event and issue , was not his part nor to dispose of . we can as easily promise to our selves , above that god hath promised , as he ; nay , against the word of god , as he , that we shall be safe and stand , and conceive some singular prerogative or strength in our selves , while yet we forget to use meanes to grow in knowledge , awaken our faith , provoke our watchfulnesse ; we can be as proud and bragging in our speech as he was , forgetting modesty and humanity , promising mountaines ; and should our actions swell to our words , we would doe wonders ; but away with these brags , and learne to speak humbly , warily and modestly , as knowing what befell this apostle . vse . beware of pride of heart , which is so hatefull to god , as robbing him of his glory , and so prejudicial to our selves ; for , if nature onely and the pride of it , quicken our resolutions , and not faith , they will dye and deceive us ; if flesh onely incite our courage , it will suddenly be cold , as in peter . objection . but i have great gifts of knowledge , and speech , and zeale , and love and faith . answ. . let no gifts puffe thee up ; suppose thou hadst gifts apostolicall , peter had all these gifts , but pride of heart foiled them all ; and the more and better the gifts be , it is so much the worse where they be abused or corrupted . . never pride thy selfe above any man , who mayest see those corruptions and evils in thy selfe , which thou never sawest in any other man. vse . thou standest by faith , rom. . . be not high-minded but feare . peter that was now so forward , had no small cause to feare ; and we want not more cause ; as , . the weaknesse of flesh and pronenesse to sinne , yea weaknesse of spirit in the best , being borne of god , but yet as children . . satans malice , ever seeking to cast us downe , winnowing us also as wheat . . naughtinesse of our bad workes , and imperfections of our best , in them unprofitable . . perfection of gods law , strictnesse against the least disobedience , and in giving up of our accounts . objection . but what need the saints feare , or how may they , having against the former gods power , gods promise , gods intercession ; and seeing nothing is more contrary to faith then fear and doubting ? answ. when the apostle peter , pet. . . wisheth christians to passe the whole time of their dwelling here in feare , he implyeth both the possibility and necessity . but we must distinguish of feare , which is of humility . infidelity . the former is a reverent feare of gods presence , whom we would not offend ; a feare of falling into sinne , or making matter of unkindenesse between him and our selves . the latter a hatefull feare of his presence , which we would avoid ; a fear of faling into hell , and suffering according to our deserts . the one is a despaire of gods goodnesse , because sinne lyes at doore , and wrath hangs over their heads , and their couscience is restlesse , and death is ready to overtake them in sinne , and hell is open , and the divell reaching at them to eternall confusion . the other is a feare of reverence , by which we feare the corruption of our nature and treachery of our owne hearts ; we feare the commiting of the least sin , and make conscience of all known evils ; we feare least we be called to account before the reckoning be ready ; we feare to offend god and godly men , or grieve his holy spirit ; we feare to be infected by evill men , and carried into their errour . the former cannot stand with faith , but is utterly against it ; and being a feare of diffidence , makes men even distrustfull . the latter is not against faith , but stablisheth it , and makes our hearts watchfull and attendant to good meanes , both of continuance in the estate of grace , and worke of it , and increase of faith , that we may be upheld to the end . let us therefore nourish this feare in us : motive . this feare is loves keeper and preserver of graces , fear of fals , temptations , occasions of offending . . it smiteth with conscience of our owne infirmities and drives out to the spirit of strength and fortitude . . it restaines us from evill , as the midwives , exod. . . and joseph , ge● . . . and job c. . . . it hath all the promises made good to it , of prosperity and blessednesse : blessed is he that feareth alwayes , prov. . . we proceed . ver. . jesus said unto him , verily i say unto thee , this day , even this night , before the cocke crow twice , thou shalt deny me thrice . ovr saviour perceiving the corruption of peter , notably checkes and reproves it in this verse , with this asseveration , verily i say . wherein ; . he admonisheth peter of his fall ; thou shalt denie me . . he gives him a signe , by which he shall take knowledge . cocke crow twice . . the time , this day , even this night ; double for certainty . . the determinate number of fals or denials ; deny me thrice . as if he had said otherwise thus : oh peter , thou attributest and ascribest too much to thine owne strength , and knowest not the present danger ; for verily i say unto thee ; the more seriously i speake it , the more neerly it concernes thee to consider it ; that thou who art confident above all thy fellowes , and thou who singlest thy selfe as more constant unto me then all the rest , even thou peter shalt denie me . ] besides that thou shalt flye away from me with the rest , thou shalt denie me , thou shalt deny me that ever thou knowest me , or ever hadst any reference or dependence on me ; and thou shalt doe this this night : thou sayest thou wilt never at any time doe so , but thou shalt this present day doe it , while yet thy promise is yet in thy mouth and thou canst not well forget it . i , many dayes and nights thou mightest forget me or thy promise , but even this day , this night shall not passe till thou hast denyed me . and that thou mayest consider the truth of this my prediction , both before and after it is come to passe , i will give thee a signe , or marke , as a remembrance betweene us ; before the cocke crow twice : a cocke ordinarily crowes two times iu one night . . about midnight , called gallicinium . . towards morning , called colicinium . both times after . but before the morning cocke crow , or before the cocke have done that crow , thou shalt perceive the truth of my words , and the vanity of thine own . and because thou hast more confidently boasted of thy strength then all the rest of my disciples , thou shalt more shamefully fall then all the rest ; for thou shalt not content thy selfe to deny me once , but in that small time thou shalt deny me thrice , and that in such a manner , as now thou wouldest scorn to hear , but thou shalt not shame to doe . john . . he knew what was in man. whence note . the divinity of jesus christ , who knew things to come in the particular circumstances ; he foretels a fact which peter must presently doe , while he is even protesting against it , and thinkes it most unlikely and impossible : he discovereth the time , the manner , the repetition , how often , and all circumstances by which he is distinguished and discerned from all creatures and false gods , isaiah . , . bring forth your gods , let them tell us what is to come . men may see events , as peter did this , but christ foreseeth them ; men see imperfectly by consequents and effects , christ seeth and knoweth by the causes , he soundeth the depth of peters heart which peter himselfe could not gage , he saw the backe and deceitfull corners of it , and discerned how it must needs serve him , being left a while of grace . vse . to live in his sight with feare and trembling , to whom all our wayes are knowne long before ; no sin we can commit , but it is foreseen , as peters was , his eyes are upon the wayes of man , prov. . . for as there is no sinne committed but the eye of the conscience is upon it above a thousand witnesses , so there is none to be committed but the eye of the lord is upon it , which is above a thousand consciences . vse . never thinke to carry sinne so close but it shall come to reckoning , luke . . nothing is so covered which shall not be revealed ; no darknesse can hide the workes of darknesse , as the prophet to gehezi , did not my spirit goe with thee ? so , doth not the eye of the judge goe with thee , ez●ch . . . thou shalt know the lord hath heard all thy blasphemies which thou hast spoken against the mountaines of israel : so thou shalt know the eye of the judge hath seene all thy drunkennesse , the times , places , manner , how often ; so thou blasphemer , thou railer , thou de●ier of good men shalt know to thy cost and torment , yea , men and angels shall know . lastly , christ is as ready to take notice of the least good , to reward it , king. . . the little good in abjah mentioned and recompenced . note . . the humanity and meeknesse of our lord and saviour ; peter had already grievously sinned in contradicting his lord , in despising the prophetical word , in advancing himselfe presumptuously against the expresse word ; yet our lord is not severe in rebuking , nor so sharpe in checking or reproaching him as he had deserved , but patiently heares him , passeth by the infirmity , and onely most lovingly and plainly forewarns him of his present danger , not reproaching him for future denials . . our lord breakes not the bruised reed , nor quencheth a smoaking weke . . the spirit in peter , even in the midst of infirmity , making request for him , gets a cover and acceptance . . there was a graine of faith , and sparke of love , in peters heart , which was more in christs eye , then all his frailty ; the lord in mercy looks more on his worke in us , then ours , against him . . christ was now to leave them as weaklings and children , which was griefe eno●gh to them , and would not so much discourage them , especially at this time , measuring the tryall they were to undergoe . , he saw them now out growing their weaknesses , and therefore thought fitter to beare with them for a time ; there was a good worke begun which himselfe was to perfect , and it is notably exprest in john . . setting downe the story ; thou canst not follow me now , but hereafter shalt follow me ; namely , in bearing crosses , and suffering to the death hereafter , when the spirit is come to strengthen the● ▪ vse . which must be a patterne of our imitation on the like grounds to provoke our selves to meeknesse & gentlenesse towards our brethren offending ; if we must reprove , let them see our love ; if we can spy the least good in them , let that qualifie our heat for the present ; if we cannot spy any for the present , hope what they may be , they may receive the spirit , and outgrow the weaknesses . how ever we should not forget our saviours meeknesse , nor that our selves may be tempted , as peter , nay to good for evill . the woman of canaan refuseth him a dish full of water , but he opens to her the water of life . note . . how to come to know our owne weaknesse , christ here admonisheth peter ; we never truly come to know our selves till christ take us in hand to teach us , as the woman at the well ( john . ) never came to know her selfe till christ taught her . the word is a square , a glasse , a ballance , a light ; christ in the gospel discovereth to us the darke corners of our hearts , letteth us see our hypocrisie , pride , earthlinesse , errors and lusts . how many can say they never saw themselves in ill case till the word came , rom. . . nay paul was alive without the law ; so every naturall man thinks himselfe alive , in good case , no feare of sin , no terrors of conscience or feare of damnation , but are happy and well , their case being as a man sicke and near to death but complaines not , tels how he is not sicke , because his senses being overcome he feeles not his disease ; so is every unregenerate man. but if christ in his word cannot be beleived , as peter beleeves not he is so ill as christ saith , then there is another meanes to bring us to the sense of our own weaknesse , and that is by experience the mistris of fooles , and so peter in this history . many say , if all were true as the minister saith , we were in a miserable state ; but we cannot make men believe us calling them to the sight of themselves , that they are so bad as they are . to thee i say thou that belongest to god as peter , god will give thee up to some lust or other , till experience beat this knowledge into thee as peter , but in mercy thou shalt see it in season . thou that doest not believe nor belongest to god , shalt also have wofull experience of the malice of thy heart , and wretchednesse of thy course , but too late when thy state shall be remedilesse ; chuse you now whether you will believe the word or feele it ; one you must ; the word if it judge not in this day , shall in the last day , joh. . . note . . this day , this night . ] note how suddenly even a good man is turned from good resolutions if but a little left to himselfe , or he remit but a little of his owne watchfulnesse ; a few houres make so confident a disciple of christ , who scorned to think of deniall of his master , to deny and forswear him too . reas. . we stand by grace , which if it be not every moment renewed , we must needs fal ; as a man upheld by a crutch , remove the crutch , and he fals down ; or set a staff upright , withdraw the hand , ye need not thrust it downe ; so we . . the suddennesse of the temptation which cometh like a lightning , and our pronesse to be kindled with the same ; david in the forenoone might be not onely chast , but holily employed in holy meditations , but in the afternoone on his gallery spyes bathsheba , and is all enflamed and moyled in foule wantonnesse and lust . . freedome of the spirit who cometh and goeth when he lists , as the wind ; which is a ground of humiliation in the most holy estate we can get into ; not every joy , not any gracious estate may lift us up ; nescis quid serus vesper vehat , the sunne may shut under a cloud suddenly . . to watch our graces well , and forecast temptation . . depend on the spirit of god to perfect and accomplish his owne good motions , and leave us not to our selves , who can quickly quench them . . no marvell if the righteousnesse of hypocrites be as the morning dew , their desires as flashes to make them inexcusable , being in the spirit , they delight not to dwell in that good frame , but vanish into nothing . note . . deny me thrice . ] peter was most confident of all the disciples , and must fall more shamefully then they all ; he will dye with christ ere he will once deny him ; but within foure or five houres , he shall deny him thrice ; he would never deny him , but instantly shall not content himselfe to deny him once and againe , but thrice . it commonly fals out , that they who pride themselves above others , even in good gifts , that they are given up to fall more shamefully then others ; and why ? reas. . god doth avenge pride of heart with sin and shame ; cannot abide it in any , least in his children . . his wisedome tempers poyson to a remedy , by these fals to abate the humour , and let out the core . if presence of grace puffs up , absence of grace or presence of corruptions shall take them downe . . pride is a rocke against which grace makes shipwrack ; walke therefore humbly before god ; for , when pride commeth then commeth shame , prov. . . and where pride is , there is folly and ignorance of a mans selfe , and his owne estate ; so our proverbe calleth him a proud foole , &c. . david professeth his heart was not haughty , but as a child , psal. . . . humility is a seemely garment for outward carriage , pet. . . decke your selves with lowlinesse of mind . . there is no great fall from a low place ; one of the fathers calleth it coronam in tuto , pinnaculum & moenia , ne quis ex alto decidat . . whatsoever may befall the humble-minded man , the lord will give grace unto him , pet. . . grace of his spirit , grace of his favour and countenance , grace of his soule , he will dwell with the humble soule , isa. . . and it with him ; a most happy cohabitation . vers. . but peter said more earnestly , if i should dye with thee , i will not deny thee ; likewise said they all . when peter had heard our lord and saviour with his wonted asseveration tell him so heavy things of himselfe , that he should deny his lord that night thrice , and so renounce his faith , his profession and salvation by him , this should have soundly humbled peter and terrified him ; yea should have been as a dagger to his heart to have let out the life of his naturall pride and presumption . . whereas it was sufficient to have made him concieve modestly of himself , at least to have entred into himselfe and consider of his weaknesse to take downe his carnall temerity and boldnesse one peg lower . . wheras it should have brought him to renounce himself , and depend wholly upon the strength and grace of christ his lord , which onely was sufficient for him . . whereas it had beene enough to make him beleeve the word and affirmation of the lord , before his owne conceit ; for to all these purposes did the lord jesus so forewarne him of his fall ; yet he still blinded with vaine confidence in himselfe , or carried away with preposterous zeale , doth more vehemently persist in contradicting his lord , in which he heaps up a number of sins . . the repetition and falling into the same sin after christs admonition and asseveration ; but peter said . . the manner of his sin , he said more earnestly . . the matter of it , i will not deny thee , if i should dye with thee . . the effect of it , drawing all the disciples into the same sin with him , likewise said they all . note . . in that peter falleth into the same sin againe , and against the meanes used by christ ; that the child of god through strength of his corruption may fall often into the same sin , notwithstanding good meanes against it ; for , . it is a very hard thing to lead them out of themselves , almost nothing but experience of their former fals , which is the mistris of fooles , bringeth them to see their folly ; so here in peter , all christs warnings too little ; and so long they must fall ; sense of weaknesse is their greatest strength . . till the judgement be changed , the actions be the same ; peters judgement is disguised with an erroneous misjudging his owne estate ; he is the same man after christs speech as he was before , and so contradicteth him as before ; as the most of the fathers lived in polygamy , not because it was ever lawfull , but their judgement being darke and erroneous in it , their practise was answerable ; and who of gods children see not , that they know but in part , and grow dayly to see errors in themselves which they never saw before , as peter saw not so much in himselfe as he did after ? . weakenesse of grace and regeneration in part causeth even the best to goe every day over the same wants and common infirmities ; as wandring thoughts , idle speeches , unjust anger , &c. which frailties as they be daily renewed , so they must daily renew their repentance , and daily lay hold on christs perfect merits for justification ; this weaknesse of grace gave peter up againe to this sin of contradicting his lord. . the same ends remaine still , which may move the lord to leave his children to themselves , and to fall in the same sort ; to try , excite , humble them , worke more serious sorrow , make them more watchfull , &c. which was the issue of peters fall here . vse . not to enbolden any in sin , or unto sinne ( for we speake of frailties , not of presumptions , for which we can give small comfort ) but to raise up to the comfort of the covenant , such as are toyled with their corruptions , and finde themselves mastered with the same lusts sundry time● , notwithstanding their strife and watch against them . to thee i say , the sense of thy weaknesse is a great part of thy strength ; labour to grow up in soundnesse of judgement and in strength of grace ; and though the lord thy god for good ends sometimes let thee slip into the same frailties , his right hand is under thy head , and thy condition is not worse then the rest of the saints in the world ; christs dear disciple here is moiled in the same sinne , but not cast off for it . note . . in that peter more vehemently denyed and contradicted his lord , that every repetition of sin maketh sin the stronger ; for as the body , the more it is nourished and fed , the stronger it groweth ; so sin in the soule ; every new act is an addition of strength till it come to an habit ; it is the apostles comparison , jam. . . speaking of the conception and perfection of sin ; when lust is conceived , it bringeth forth sin , and sin when it is finished , bringeth forth death . beside , corruption is cleane contrary to grace ; as grace if it encrease not , i● decreaseth ; so corruption , if it decrease not , it getteth strength and encreaseth . vse . against them that say they will repent hereafter ; plucke up a twig , let it not grow to be a plant ; dash the braines while a childe ; a sore , the longer it is let alone , groweth more incurable ; finne fashioned by continuance groweth to another nature . take heed and feare ; thou hast an holy god to doe withall , and a corrupt heart of thine owne , though some grace . and , god observeth not onely the sin , but the sinfull manner of doing and degrees of sinning , carelesnesse , carnall confidence , pride of spirit , slacknesse in use of holy meanes , relapsing ; all very dangerous . if i should dye with thee , i would not denie thee . note . peter thinks himselfe strong enough to be a martyr , now when he hath not learned the first principle of religion , nor to know himselfe ; before he promised , though all men should be offended , he would not : now , before he will deny him , he will dye the death ; it is nothing now with peter to be a martyr . peter considereth not of what metall he is made ; that he is dust , earth , and a lumpe of sinfull mire , unable to any thing . . he considereth not his present danger , though forewarned , that he is now ready to be made a prey to satan , and in the lyons mouth . . he considereth not , that every good and perfect gift is from the father of lights ; but hath power in himselfe to stand out the greatest of all trials ; and therefore within a few houres , the contempt of this power of god drives it quite from him . vse . let us well watch the pride of our owne nature : nature is so proud in every one of us , that it will build up a tower to heaven , though it prove but a babel and confusion . pride of heart will make us sacrifice to our owne nets , and rob god of his glory . peter had good things , and true grace in him ; but not acknowledging them in the giver , puffes him up and darkens them ; whereas grace received and acknowledged in the giver , are so far from puffing up , as they make humble . grace in abraham comming neer to god , maketh him say , i am but dust and ashes , gen. . . . in good things take heed of preposterous and rash zeale , which here peter fals by ; guide it by the word , by faith , by prayer , by thy calling , by considering our selves ; and thinke it safer to fear , then to be very confident of thy self . likewise said they all . ] the fourth is the effect of peters presumption ; he drew in all the disciples into the same sin : . which was the stronger : . because they had heard our saviour reproving peter for his rash confidence . . they had never yet tryed their strength . . if they had , they should not at all have contradicted his word , who had said , all ye● shall be offended . . this terrible threatning of themselves and peter , should have set them out of themselves , and clung unto him , and said , o lord , we know our weaknesse ; if we doe not , thou knowest it ; we know thy truth , and cannot but beleeve thy word ; oh therefore , doe thou take care of us , thou that art the faithfull shepherd , keepe us silly sheepe from wandring from thee . but they imitate peter ; they must be as constant as peter , and must never seeme more fearfull then he . they must not be behinde him , neither in comforting their master , nor in professing their zeale to their lord. note . . frailty in the best ; no graine without some chaffe , no flour without some bran , no rose without some thorne ; there is in the best matter of humiliation ; the disciples themselves in christs presence shew great imbecillity and weaknesse . matter of comfort , which concernes us in our fals ; matthew was one of them that said so , yet matthew records for our comfort , how he among the rest was vainly confident . note . how quickly sin spreads it selfe ; peter drawes all the disciples after his sinne , when all christs perswasions cannot stay them . the same of the same apostle after he had received the spirit , gal. . . by not walking with a right foot , drew the gentiles and barbarians also into his dissimulation , and compelled the gentiles to judaism● ; not by teaching any doctrine to that purpose , for they could not erre in that , but in the authority of his example . example in sinne is a kinde of compulsion . vse . take heed of sinning , least thou bring many sins upon thee , as peters sinne here ; heavie both in regard of his master and fellow disciples . . beware also of the company of sinners ; example is become a kinde of law , and thy selfe as tinder to receive such sparkles . we proceed now to a passage in another part of the chapter . marke . . and as peter was beneath in the hall , there came one of the maids of the high priests : ver. . and when she saw peter warming himselfe , she looked on him , and said , thou wast also with jesus of nazareth . ver. . but he denyed it , saying , i know him not , neither wot i what thou sayest ; then he went into the porch , and the cock crew , &c. wee have heard in the former story , how much peter had promised of himselfe ; he would not be offended , he would not flye if all should ; he will dye with christ before he would deny him . we have heard how our saviour forewarned him of his weaknesse , and predicted his fall , and how stoutly he contradicted his lord. now we come to his performance in this story ; which in generall shewes , that he was not so good as his word ; but the lords word was fully accomplished ; non factum quod petrus dixerat , sed quod christus praedixerat . in the story we have ; first , peters sin : secondly , repentance : peters fall. rising . . peters deniall of his lord : . his sorrow for it ; his aversion . conversion . the sinne and fall of peter was the foulest and shamefullest of all the disciples ( except judas ) they all forsooke him and fled ; so did he ; none of them denyed him once , but he thrice ; none forswore him but he , who with cursing and swearing abjured himselfe , if ever he knew him . quest. the lord foresaw this sinne , foretold it , might have prevented it , and sustained him in the temptation ; why should he suffer his dear disciple so farre and so fouly to fall ? answ. the lord jesus , who might have prevented it , neither would nor did , for many reasons . . he would give us and the whole church an example of infirmity and weaknesse , by the fall of such a man. . the strongest must learn feare and watchfulnesse , and while they stand take heed least they fall , that the enemy suddenly oppresse them not , as peter . . to crush presumption of men , and to teach to attribute more to the word of christ then their owne strength , which had peter done , he had not so shamefully fallen . . the lord foresaw , that in the last times men transported with the spirit of error , should transforme peter into an idoll , and grow to that madnesse as to lift him up into the place and office of christ , giving unto him the headship of the church , and make him the head of the antichristian romish synagogue ; and therefore the lord set peter apart above all other disciples , in whom should breake out such weaknesse as he might be acknowledged not a god , but a fraile man ; not a lord , but a weake and sinfull servant ; so in his life , acts . . & . . carnall men worship him , but peter refused . and by the way observe , how accurate the scriptures are to set downe not this fall of peter in the particular circumstances , but many more above all the disciples ; as , . his curiosity , desi●ing to walke on the waters , presently punished with an other sin of infidelety , mat. . . . his horrible sin o● disswading christ from his suffering at jerusalem , master pitty thy selfe , mat. . . for which christ called him a scandall or divel , that is a speciall instrument of the divell . . his inconsiderate rashnesse , mat. . . let us make three tabernacles ; the text saith , he wist not what he said ; he to enjoy that glory , neglected all his fellow disciples , yea cares not for the salvation of the whole world ; for if he must ever dwell there with him , he must not come downe to dye , which was against his word . . that he among the rest contended for primacy , mat. . . that he among the rest could not watch one hour with him , mat. . . though christ had specially warned him and the two sons of zebedee of great tryall , ver . . that he among the rest fled from christ. . that fact of temerity and rashnesse in cutting of malchus his eare , against his calling and without warrant , condemned by christ. . that he walked not with a right foot to the truth of the gospell , gal. . . but dissembled with the jewes , and brought barnabas in ; for which paul reproved him to his face . all which we note , not to exprobate to that holy apostle , but to shew that the councell of god in particular noting these failings would prevent the blasphemous doctrines and doings of the church of rome ; one of the popes themselves , leo , epist. . saying that peter was assumed into the fellowship of the individuall unity plainely deifying him , which blasphemy were rather to be buried with stones , then defended as bellarmine goeth about to doe . . in peters rising the lord would give a singular example of mercy , that he might raise up great sinners in the hope of mercy that they might not despaire , but trust confidently in the same grace . for these reasons , the lord would have all the evangelists with one mouth and pen , and in one manner to record this grievous fact of their fellow apostle ; nay if it be true as some of the ancients record , that the gospell of saint marke was declared and uttred by peter and written from his mouth by saint mark , that providence so overruled the matter , that peter himselfe most ingenuously ( for the former reasons ) did publish to the world both his sin and repentance . in the first , of peters fall , consider the occasion . fall it selfe . in the occasion partly in peter himselfe . maid of the high priest. in peter ; as peter was beneath in the hall warming himselfe . here first marke how peter ●un upon temptation ; for what had he to do there in the hall of the high priest ? his lord had set him about other businesse . . christ had now told him he could not now follow him , john . . yet he will follow him afar off ; and though christ had told him he was not able to suffer with him , nor for him , yet forward he will goe . . christ had said to his apprehenders , let these go away ; yet peter will not goe . . christ had commanded them all to watch and pray , because temptation was at hand . . had particularly told peter what would be the event , if he did follow him ; for had peter beene with the other disciples , or hid himselfe from the tempter , he had no more denyed his lord then they . . by a speciall providence peter found the doore of the high priest shut against him , which should have beene a warning to him , and not idly passed by ; for when god casts a stop or bar in every way to hinder us in acting any evill , we should apprehend it as a part of his gracious providence , and stop our sinnes . but peter will not from the doore till he get in ; he is hankering about to see what will become of christ ; he hath a love to his master , and is unwilling to leave him ; his zeale is not yet extinct , but rash and inconsiderate ; he was greatly bound to his master , and holdeth it laudable not to leave such a friend in distresse ; though he could not helpe him , yet would shew duty ; he seemeth mindfull of his promise also ; though all men forsake him , yet would not he ; and therefore to the high priests house he will with another disciple , as john . , . whom some thinke to be john who useth in his story so to speak of himselfe suppressing his name ; but it is not likely that john so poore a fisherman and disciple of christ was so well acquainted with the high priest ; but whosoever he was , he was a friend of christ and his apostles , and being known to the high priest was let in , but peter unknown was kept out , till his friend pitying his standing in the cold , entreated the maid that kept the door to let in peter . thus peter with much adoe and importunity of his friend gets into the thicket of temptation ; his friend hath besped him into that place , which christ forewarned him to avoid , which is another argument i thinke him not to be john , who having heard his forewarne to peter , in likelyhood would rather have diswaded him from his purpose , then been an author in it ; or if it were he and did not , he were blameworthy , and greatly sinned . vse . . he that would avoyd sin must carefully avoyd occasions , which are the stronger because of our owne naturall inclination to evill ; joseph fled from his mistresses company , and so kept himselfe pure , gen. . . it was his wisdome , not onely to avoyd her filthy desire , but her uncleane company . the lord himselfe is carefull to remove occasions of sinning from his people , exod. . . carrying them through the wildernesse , would not let them passe by the philistines , and see war , least they should start back and sin against him . and our lord jesus would have prevented this occasion in peter by forewarning him of it ; he that would not be burnt must not touch fire , or goe upon coales ; stand not upon thine own strength where thou seest so great a cedar to fall as peter ; thou canst not avoyd drunkennesse , adultery , prophannesse , if thou runnest into drunken , harlotry , and prophane persons and places ; beware of evill company , consider thy weaknesse and their power to seduce . travellers to see fashions in idolatrous countryes , do therein seeke temptations , and by the just judgement of god for wantonnesse find apostacy , returning corrupt in doctrine , manners , or both . prov. . . he that seekes danger , shall fall into it . vse . . he that would avoyd occasion of sinne , must hold himselfe to gods commandement , and within the limits of his owne calling , which if peter had done , he had not fallen so fouly ; christ had expressed his will and pleasure , that he should not have so much as deliberated on it , much lesse resolved against it ; but he forgetteth the word and commandement of christ , and so falleth into sin . if eve had remembred the word of god , and kept her to the commandement , neither the beauty of the apple , nor the subtill perswasion of satan had allured her away . if saul had kept him to the word of the lord , sam. . . neither sparing of agag , nor the fat sheep or oxen had drawne him into that disobedience which was worse then witchcraft ; the word teacheth wisdome to avoyd snars of sin , but if a man cast away the word of the lord , what wisdome can be in him ? keepe to the word , and buckle this sword to thee , which onely can cut the sinewes of sin and temptation . vse . . peter should have looked to his calling ; he was not now called to suffer , the time was not yet , john . . besides , he had not received strength and gifts fit for it ; if he shall now come to temptation , he can do nothing but deny his lord , and shame himselfe , seeing christ had foretold him . a christian cannot doe a more honourable worke then suffer for jesus christ , which is more then to beleeve in him ; but if it be not the will of god , pet. . . or if thou beest not called to suffer , if he forewarne thee with peter that thou art not able to suffer the crosse , or fire , do not suffer . quest. what must i doe ? must i yeild to idolatry ? answ. no , but step aside as peter was commanded ; watch and pray , and get strength , and then come forth , if thou hast tryed thy strength and findest it not sufficient to suffer the brunt , this is a sure warning from heaven , thou must not put forth thy selfe to suffer ; the farther thou goest , with more shame shalt thou flye back . if we must have a calling to suffer for christ , much more look we have a calling to other inferior duties , else running out of thy calling , thou runnest into danger ; thou hast no promise to be kept further then thou art in thy way ; a good duty not warranted by thy calling is sin to thee , though commended in another ; every man must abide in his calling , and so maintaine gods order . note againe , nature is an ill guide ; mans owne wisedome deceives himselfe sometimes with shew of good , and runs into infinite errors , as peter must follow his master , and who would thinke him blameworthy in shewing his love and affection to his lord , and in minding his promise , that he would not leave him , if al men should ; but all was but carnall wisdom ; he should have beleeved his lord and master , and relyed upon his counsell , not by too much prefidence thrust himselfe into danger ; and surely as the pride of humane wisedome is great , so satans cunning more prevailes to carry us away with shewes of good , then he can in evill ; is it not a good thing to become like god ? and if eve will eat the apple , she may ; is it not good to offer thousands of fat sheepe and bullocks to god in sacrifice ? if saul will spare them alive , he may doe it . is it not better and fitter one vriah be slaine , then so great and godly a king stayned in his honour and reputed an adulterer ? seldome can satan draw on a great sinne without some false glasse or glosse ; we must therefore attend to the mouth of god , walke in the paths of his wisedome , and turn not aside for shewes ; remember prov. . . trust to the lord , and leane not to thine owne wisedome , and ver . . in all thy wayes acknowledge the lord , and he will direct thy steps . vse . . lastly here is a notable rule to be observed in friendship examine the love thou shewest to thy friend by the love of god. . take heed thy love be subordinate to the love of god , that if thou canst not please both , thy friend be not pleased with gods displeasure , mat. . . he that loveth father and mother better then me , is not worthy of me ; nay , he that hateth them not , luke . . so did not peter , he should first have loved christ as his lord , and then as his friend , had he done so , he would have kept his word . . love the word better then thy friend , peter should have stucke to the word , and not to christs person . . see thy love to thy friend be not preposterous , that thy affection destroy him not ; here peters friend helpes forward his sin , though perhaps unawares . the subtilty of satan creepes into our friendship and fellowships , that by our improvidence , we instead of helping and loving them , hurt them more then the enemies could doe . we must pray for wisedome and judgement , that neither willingly nor unawares we either councell or lead them into any sin , or uphold any sin in them , or hinder in them any good . but contrarily become true friends to their soules ; it is lamentable that a father should discourage the child , the husband the wife , &c. from piety and religion , or that they should abet evill , or counsell or draw one another to ev●l ; as there is the greatest hatred , so ordinarily it ends in most bitter hatred . warming himselfe by the fire . ] wee have seene peter gotten into the hall of the high priest ; what is he doing there ? [ she saw peter warming himselfe . ] three of the evangelists make mention of this circumstance . john . . expresseth also his company ; the high priests servants and officers stood , &c. who had made a fire of coals , for it was cold , and they warmed themselves , and peter also stood among them and warmed himselfe , luke . . peter sat by the fire and warmed himselfe . we need take no notice of that small diversity ; one of the evangelists says he stood , another he sat warming himselfe ; both are true ; for in so long time he somtimes stood , sometimes sat , warming himselfe as they did . concerning the company of peter he found a great change ; instead of christ and his apostles , teaching , hearing , conferring , praying , confirming one another against temptations , and provoking to the love of the lord , he is among a company of rackshels and prophane serving-men of the high priest , who are at busie against christ as their master , and all their tongues and talke bent against christ , which was now the businesse in hand ; and peter , if he will be safe among them , must frame himselfe unto them . had he beene in the mountaine or in the temple , or in his owne house with his master , his exercise had bin otherwise ; but now he is in the pretory of the jewes , and in the house of the high priest , where christ indeed was , but taken and bound , and mockt , accused , and condemned , no safe place to confesse the truth ; and what can he doe there but deny ? note how soone even gods children are corrupted with wicked company ; even peter , a great and forward disciple of christ , full of zeale and courage , who will pray , professe , and immediately before draw the sword in christs quarrell , within two or three houres afore with christ and his fellow disciples , now can deny among persecutors . great is the force of wicked company , to pervert even a godly minde ; how easily was good abraham brought to make a lye for his owne safety ( as peter did here ) when he was in gerar , where the feare of god was not ? gen. . . how easily a good man may be brought to sweare through custome and continuance with evill persons , see in godly joseph , who dwelt in egypt , and could swear by the life of pharaoh . reason . a pronenesse in godly men to be withdrawne by evill company , as the body to be infected by a pestilentiall ayre , so the minde by the contagion of bad company , it appeareth by the phrase , prov. . . when evill men entice thee , &c. withdraw thy foot from their path ; drawing backe the foot argues an inclination and propensity even in the son of wisdome to walke with them . and chap. . ver . . advising to keepe the way of wisdome as life it selfe , as a meanes to hold in the right way , he counselleth not to enter the way of wicked men , nor walke in their way ; and to acquaint us with our owne inclination that way● ; marke his vehemency , ver . . avoid it , goe not by it , turne from it , passe by it : what need so many repetitions if we were not prone to the lust of it ? reas. . there is a bewitching focr● in evill company to draw even a good minde beyond his owne purpose and resolution . doe you thinke peter had a purpose now to deny his master , whose purpose immediately before was so strong against it ? but now suddenly in other company he is another man. wherefore else did the lord so earnestly charge his own people , among whom he had done such marvailes as were not done in all the world , exod. . . to looke diligently to themselves , to make no compact with the people of the land , least they should be brought to utter departing from god , and to their most grosse idolatry ? ver . . . numb . . . that great sinne of lusting , so fearfully revenged , was begun by some strangers that came out of egypt , who fell a lusting , and turned away , and the children of israel also lusted ; and hence it is as impossible for a man to be still in the sun and not be ●and , or touch pitch and not be fouled , as to be still in evill company and not be evill . vse . . for gods children to avoyd and separate themselves from sinners society ; the danger of infection leaves it not a thing indifferent for a man to choose any company , but as necessary to avoyd sinne it selfe , so the company of sinners ; can there be true fellowship with god and his enemies too ? motive . what agreement between darknesse and light , and between righteousnesse and unrighteousnesse ? cor. . . what delight for a sheep among a herd of swine ? . every mans company tels what he is ; a good man may be cast into evill company by occasion or improvidence ( as peter ) and be none of them ; but as the company he affecteth and seeketh , is , so is he ; ravens flocke together by companies , so doe doves flye together ; so wicked men love wicked mens company , and godly delight in the saints which excell in vertue . a good man is described , that he will neither stand nor walke in the way of sinners , psal. . . nor will sort with workers of iniquity , psal. . . . the practise of wicked men should make good men shun their company ; for wherein are their sports and delights , but in things which displease god and grieve his spirit , and the spirits of all that love god and his glory ? what can a good man see in such company , but must either infect him , or at least offend him in every thing almost ? what else ayme they at , when a good man fals into their company , but either to allure him unto some evill , or make him more remisse in some good ? objec . but if we should avoyd wicked company , we must goe out of the world ; evill men are so rise , and bad examples so universall , cor. . . answ. every conversation with wicked men is not condemned ; there may be some perso●all conversation , as lot in sodome ; neither can we expect the floore of christ so cleansed , as that there is no chaffe with wheat , and lillies must grow among thornes ; but . unnecessary scandals and perilous , prejudiciall to our faith and piety , must be avoyded ; israel cannot get out of egypt to sacrifice to the lord. . if we cannot avoyd their persons , avoyd their fashions , affections , courses . . mourne that thou art forced to dwell in meshech , and to have abode in the tents of kedar , psal. . . vex thy righteous soule daily with lot , to heare and see the uncleane conversation of the wicked . . choose to sit alone rather then with such company ; jer. . . grieving he should be reserved to see such times , he professeth that he did not sit in the assembly of mockers , but sat alone : so elias complaineth that he was left alone . objec . but this will be thought singularity , pride of heart , disdaining our neighbours ; i shall be thought to seeme better then others , or that no company is good enough for me , or out of singularity cast off my old company and good-fellowship . answ. . sathan hath many pretences to keepe good men in bad company ; lot having bin once or twice warned by the angel , prolonged the time , and made not such haste to get out of the company of the sodomites , till the fire had almost overtaken him , gen. . . but it will be thy safety and duty , to remember the commandement , and linger not . . i must get gods good conceit of me , and contemne what men s●nisterly judge of me ; i can never approve my selfe to god and evill men . . when thou art fully resolved to be a good man , thou wilt utterly disdaine evill company , psal. . . away from me ye wicked ; for i will keepe the commandement of my god. . thou wouldst be ashamed of the company of a harlot , but thy companions are impudent in sinne , as the harlot ; nay , their lives are beastly as beasts themselves , lesse harme in dwelling with brute beasts then these reasonable . vse . reprove the indifferency of them that can brook all company , and company with all manner of persons ; if they be atheists , blasphemers , ruffians , &c. can fashion to them , and be as good fellowes as the best ; doest thou professe the religion of god , and in courses joyne with open enemies ? consider psal. . . thou runnest with the theife , and art a companion with adulterers ; what hast thou to doe to take mine ordinances in thy mouth , either to preach or professe , seeing t●ou hatest to be reformed ? these men let them fall in company of good men , can personate and speake of matters of religion , what good sermons they have heard , give testimony to some good preachers and others ; but herein they are artificial ; their other course is naturall and proper to them ; this most violent and strained ; out of one mouth can there issue sweet water and bitter ? how much blameworthy are they that choose wicked society and familiarity ? is it no sinne for daughters of god to match and marry with sonnes of men ? for a man professing religion to marry an idolatrous papist ? a man acquainted with his owne perill will avoyd alliance and bad acquaintance farther off ; and be carefull to avoyd bad company for a little while ; much more so neare and undivided and personall familiarity . where is there a trader that careth who he be familiar withall for gaine , or a merchant almost that refuseth to live in any idolatrous nation , as spaine , italy or other , where he cannot live without bowing to baal ? or gamester that careth how prophane he be that will beare him company or drinke ? remember the counsel of peter to new converts , acts . . save your selves from this untoward generation , and you may helpe to save them , by avoyding them , and making them ashamed , &c. remember the shame in the end , losse of good name , the sorrow of sinne committed , and duties omitted . vse . joyn your selves to such as feare god , in whom thou mayest espie gods image and graces , for thy patterne , example , provocation , incouragement . by whom thou mayest be admonished , instructed , strengthned , and helpt out of thy weaknesse . it seemes very sweet to sit warme among wicked men , to eate and drinke and be joviall with them ; but there is a bitter sawce for such sweet meats , as in peter ; but on the contrary , in company of godly men thou art under the shadow of gods mercy for their sakes ; god loveth his children and their friends ; for lots sake his family was saved . and among the wicked , gods anger hangeth over thy head ; as they are punished , so mayest thou be ; therefore depart from the tents of these wicked men : a plague is comming . now his action ; warmed himselfe . ] peter had little businesse here , but to see what would be the issue of christs apprehension ; to while away the time , he sitteth downe to warme himselfe with the serving-men . note . peter had one end in being there , god had another ; had peter savoured the revealed will of god , he had not bin there , who had no other material businesse but to sit down and warme himselfe . but by the secret will and providence of god peter must be here , not onely to accomplish the word of christ , but for another speciall purpose ; he must be here more for the churches good then his owne , that while by being here his owne faith failes , he might be a meanes to confirme the faith of the church ; so god one rules his weaknesse , as he must be an eye witnesse of all christs sufferings in the house of the high priest , both from the councell , the servants , and master himselfe . never did any evill befall any of gods servants , but by gods overruling power was turned to some good to themselves and others , not onely of evill punishment , but of sin it selfe ; for even that is under all things , rom. . . turned to the best . the greatest poysons are by the skill of the learned physitian tempered to the best remedies ; all satans temptations chase them but to the throne of grace ; all will worke in the end for good , in all estates expect this good end . note . peter was cold , and it was not unlawfull to warme himselfe ; but better he had beene cold and comfortlesse alone in the darkenesse of the night , then to have set within warming himselfe in such company . peter was now colder by the warme fir● , then he was without in the cold ayre ; his heart grew cold , and his faith and zeale . vse . . let us resolve that that is a cold and comfortlesse place ( though the fire be never so great ) where christ is bound , where christ cannot be professed , where christ is scorned , and disciples of christ set upon as peter here . vse . . let us labour how cold soever the weather be without , to keepe the heart warme in grace ; it had beene better for peter to have sitten cold without and warme within , then for outward warmth to freeze and starve inwardly ; the season is generally cold , heat of zeale counted madnesse , godlinesse disguised , &c. labour in this generall coldnesse to keepe our heat . note . . when thou sittest by a warme fire , take heed of temptation ; peter when he followed christ , suffering cold and want , was strong and zealous ; now he cometh to the warme fire he is quite overthrowne ; the warme fire of prosperity and outward peace hath overthrowne a number , who in their wants and trouble stood fast in grace ; how many worthies coming to enjoy the warmth of worldly prosperity , have revolted from their good beginnings and proceedings in piety ? david while he was in the field fighting the lords battels , how watchfull , how conscionable , how gracious , how observant , full of holy meditations , psalms , &c. but setled in the kingdome , and fighting by his captaines and generals , himselfe at some quiet & ease , committed these two fearful sins of murther and adultery , chron. . . vzziah sought the lord in t●e dayes of zachariah , and serving him he made him to prosper , but ver . . when he was strong his heart was lifted up to destruction . this cause the lord giveth of the backsliding of israel , hos. . . they were filled and their heart was exalted , and they have forgotten me , and those were they that in affliction could serve the lord diligently , ver . . the pitt●full experience of many gives light hereto who in their youth or entrance into the world were diligent christians and conscionable in their wayes , carefull hearers , readers , &c. but growne full and fat , and sitting in the warmth of worldly wealth and prosperity , have clogged themselves with cares , and surfeited of ease , as far gone from their zeale and diligence as peter here ; who followed a far off , and now by the fire farthest off of all , as the moone never eclipsed but in the full . how doth the same warme fire prevaile with many , who because they see they cannot sit so warme in their places , if they should be so precise and follow the word in all points , grow first to remit , and then relinquish all their care , growing in the end to the height of prophanesse by gods just judgement on them ? others to sit by a warme fire , are as easily drawne to lye and use injustice in their trades and dealings as peter here . many godly men are too secure , as he that sits by a warme fire is subject to sleep ; let this be a stay and some strength if thou hast not prosperity and wealth which others have in the world , and thou desirest ; thou wantest the snares of others ; god in mercy withholds hurtfull wealth , and keepes thee cold without , least thou shouldest grow cold within ; thinke not thy selfe stronger then : peter , prov. . . least i be full and deny thee . and contrary if thou beest in affliction and want be not too much cast downe , for in this estate thou standest firmer in grace then in abundance ; therefore when prosperity maketh wicked men grow wild and secure , god useth by affliction to reclame them , psal. . . it is good i was afflicted ; before i was afflicted i ment a stray , but now i keepe thy law . prosperity is not alwayes a signe of gods favour ; but when it provoketh to humility and duty ; ordinarily the grasier putteth his cattell for slaughter into best pasture ; too much ranknesse hurts the corne , and too much fruit breaketh the trees ; what is the cause of few great and rich are truly religious ? but then god giveth gifts in mercy , when he maketh us better , not worse . we proceed . vers. . she looked on him and said , thou wast also with jesus of nazareth . here . the tempter , a maid seeing peter , and looking on him said . . the temptation , thou wast also with jesus of nazareth . peter warming him by the high priests fire , presently meets with a tempter . note . . note he that tempts god , a tempter shall meet with him ; he that runs out of his way , and without the limits of his calling , shall not want temptation ; good david when he gives up his holy prayers and exercises , and getteth up to the top of his gallery idle , he hath met with a bathsheba a tempter , and moyles himselfe in fearfull sins ; thus many save the divell a labour in tempting , run afore the temptation , hunters of ale-houses , of lacivious company , light persons , playes and enterludes , temptation need not come to them ; they will find him if he be in any corner of the countrey . vse . keepe thee in thy way , let not satan thrust thee out of both callings ; every sin is a tempting of god , mal. . . note . . the maid that let him in , now tempts him ; she had done him a kindenesse as she thought , but she payeth him with a mischiefe ; a godly man commonly buyes a wicked mans favour very deare . . commonly an evill man if he be an instrument of good to a good man , it is against his mind , being overruled and drawne secretly by god , or inwardly by some sinister end ; they cannot shew sound mercy , being a fruit of the spirit , but counterfeit a corrupt love and favour . . sometimes pretending favour , they intend mischiefe , as the machiavels of our age ; so saul will prefer david , maketh him his son , and giveth him his daughter , sam. . . but intended to bring him to destruction by the philistines . in anno . the most bloody massacre of paris was thus effected , under pretence of love , favour , mariage . . truly saith solomon of the mercies of the wicked , they are cruell , prov. . . for commonly if they intend not cruelty as before , neither did this maid , yet they overturne their good turnes at one time or other with mischiefe or hurt , either outwardly or inwardly , if occasion be offered . pilate would shew mercy to christ and plead for him , but command him to be whipped , being an innocent ; and the apostles seeme very mercifully delt with to escape with whipping if gamaliel himselfe give none of the malitious sentence , act. . . it is the mercy of wicked men to whip christ , and if any mercy indeed must be shewed , it must be to barrabas , not christ. vse . . count it an hard case to be beholden to evill men ; jacob knew the inconvenience , and refused the kind offer of esau , who either himselfe or his servants would guard him in his way , gen. . . balaac will not inrich balaam , but first he must curse gods people . vse . . see thy favour benot mingled or poysoned , doing harme and mischeife ; the heathen emperors would shew mercy , if the martyrs will cast but one graine into the fire ; their favour must be bought dea● ▪ the witch will favour thee ; the divell will cure thy body , but he must have thy faith , thy soul ; the father , the master will allow his children or servants sports , recreations , but on the sabbath day , when the refreshing of the body is the corruption and destruction of the soule . many fugitives goe away , and find favour and preferment in rome , doway , and in popish countryes , but on condition they be come traytors to god in open idolatry , and to their prince and country in open rebellion and practice , like satans kindnesse to christ ; all this will i give thee , if thou wilt fall downe . note . . by what manner of tempter peter fals , a woman , not a man , a silly maid , a very weake party . quest. why ? answ. . peter presumeth that all men could not cast him downe , christ had denominated peter for his solidity and firmnesse , and he thought himselfe ●ure enough ; but now he shall see more evidently his frailty , to be so suddenly cast downe by a fraile woman ; he shall see now that the strength he boasted off is blowne away by the breath of a silly girle . . to shew him the more , as his pride was more then the rest , a shamefull fall for so great a professor , to fall before so vain a woman ; abimelech would rather kil himselfe then endure the disgrace to dye by the hand of a woman ; but as pride goeth before shame , so gods justice will shame proud peter , that when he cometh to himselfe , this circumstance shall kill him , and touch him at the quick , the shame shall be as ill as the hurt . vse . . how easily god overthroweth the pride of man ; he need not come in his owne person , he need not bring a champion or man of war against him , but the sillyest creature is strong enough to confound them ; a silly boy or girle shall be tempter too strong for as presumptuous a professor as peter . the lord who resisteth all sinners , is said often to resist the proud ; that is , after a speciall and severe manner , because they will draw gods glory upon themselves ; he commonly so resisteth them as he turneth their glory into shame , and confoundeth their pride by weaknesse ; hath god neither angels nor men to command against pharaoh ? yes , but will rather confound him with an army of frogs , flyes , catterpillars in derision of his pride ; the same god could have turned the dust of the earth into lyons , wolves , bears of strange greatnesse and fiercenesse to have met that fierce and cruell king that said , who is the lord ? and in spight of him oppressed the people , but in scorne of his pride he turned the dust of the earth into lice , who made him and his enchanters confesse it was the finger of god. proud herod , who assumed the glory of god to himselfe , it is the voyce of god , not of man , the lord consumeth him with lice the basest of the creatures , and not so much honoured as wicked jezabel to be eaten of dogs , but of lice . historians writes of a city in france that was depopulated and wasted , and the inhabitants driven away by frogs . a history reporteth of a town in thessalonica rooted up and overthrowne by moles . we read of pope adrian choaked with a flye . thus the lord playeth as it were with his enemies , scorneth to come himselfe in field upon them , but armeth the meanest of his creatures against them . let this humble us under the mighty hand of god ; presume of nothing in our selves , be proud of nothing , least we know by wofull experience that a thing of nothing shall cast us down . if our pride shall resist god , gods weaknesse shall resist us , and we shall know to our cost , that the weaknesse of god is stronger then man ; never was pride of heart unrevenged with fals , sin and shame . note . . the temptation is the same in effect with the former . this man is one of them ; she accuseth not peter for a malefactor , or a wicked liver , but onely that he is one of christs disciples ; and this is matter of accusation ( she thinkes ) sufficient . note what are the many quarrels of evill men against the godly , and what are their accusations : because they are of the number of christs disciples and followers . act. . . the accusers brought no crime of such things as i supposed , but had certaine questions concerning their owne superstitions , and concerning one jesus , &c. here they hate not peter , but so farre as he was with christ. reas. . evill men cannot hate evill for it selfe , but for sinister respects , yea , they love it , and will not leave it , and therefore evill men commonly accuse not for evill , but for good . reas. . darkenesse fights not against darkenesse , but light , and the greatest light most , john . . because it testifyeth of christ himselfe most , and against the members for the head sake ; a thiefe hates the light . reas. . wicked men lie still under the woe of them that call good evil , and evil good , through corruption of judgement not renewed by grace ; and therefore you shall still observe , that the greatest fault objected by the wicked against the godly , is for most part the doing their duty as here in peter ; was it not peters duty to be with his lord ? what other cause in prophets , apostles , in christ himselfe ? vse . in these dayes also to be with christ , is matter of accusation enough against a godly man , john . . . the blind man was excommunicated because he had been with jesus . papists after the same manner exercise deadly hatred against the gospell , and excommunicate as heretiques all that stand to the doctrine of justification by the only grace of jesus renouncing merits of works of papists , and after a subtill manner out of the depth of satan , have laid under the reproach of heretiques , such as walke according to the rules of christ and his profession in their course , renouncing the libertine wayes of the world and watching more narrowly over their owne . these at the first restoring of religion and casting out of superstition and romish idolatry , papists who gnashed their teeth for envy at the lords great worke , branded with the names of puritans , precisians , and holy brethren , &c. ever since , and at this day more then ever ; what is the ordinary quarrell and scorne but the same taken out of the mouths of enemies , thou art one of them , a disciple , a puritan , a professor , a brother , all one with this of the maid , thou wast also with him ; now weake things and small goe for currant to bring good men into danger , as peters here being with christ ; even looking toward good men is ground enough ; and evill men can make great noise of it , as jewes against christ , he is a friend of publicans and sinners . as spyders can turn every thing into poyson ; so wicked men turne wholsome things into poyson and malicious accusations . acts . . oh men of israel helpe ; this man , &c. paul gave the law his due , onely denyed justification by it , nor spoke against the temple , but their hypocrisie who could discover all by coming to the temple , nor dishonoured their place , but all their faire shewes in that place would not serve , but it was as the offering of a dog without faith or repentance ; this was his duty to teach ; nor brought he gentiles into their temple , but they supposed so ; and suspition is enough for evill men , and helpeth them well ; i thought it had beene thus ; but what if he had ? now the temple was free for all ; moses law ceremonial was at an end ; so as when these wicked men had said all they could , equity could find no substance in their accusation , yet these grounds were enough against paul to draw him to death , ver . . let a godly preacher come and lift up his voyce as a trumpet against sin ; oh he is an intolerable man , he is so sowr , so tart , so judging , he preacheth nothing but damnation , he makes reprobates of us all ; when all this while he doth hi● duty in telling israel her sin and judah of her transgressions . let him preach often , and be more diligent then some idle drones , so that the word prevaile with men , and they begin to taste the soundnesse and the sweetnesse of it , and frequent it with more gladnesse then the eye of envy would they should ; oh then he is factious , draweth disciples , is popular ; if we let him alone , all men will beleeve him say the pharises . let him preach with authority , and not as the scribes , and convince evill men , and seeke to pull their lusts out of their hearts and hands , and now they perceive the word too strong for them , then they fetch another windlace ; christ teacheth wonderfull well , and he is teacher from god , and teacheth the way of god truly , but he healeth on the sabbath day , or breaks some traditions of the elders ; a good man otherwise , but his disciples wash not , fast not , and the failing in some idle tradition or ceremony is enough to hate christs own doctrine and to hurt him in his owne person to the unmost extremity . secondly , the temptation ; thou wast also with jesus of nazareth ; or as john . . art thou one of this mans disciples ? belike both asking the question , and affirming that he was . the tempter light , not caiphas himselfe , but his doore keeper , and that not a man , but a silly maid . the temptation as light : she doth not scorne him or his master ; she saith not , belongest thou to this seducer , nor art thou a follower of this factious fellow , who is now brought in question for his life ? but in simplicity and gently enough , art thou one of this mans disciples ? yet peter is too weake for so weake a temptation . note . he that is presumptuously confident where he should not , is basely fearfull where he need 〈…〉 ●●rist foretels peters fall , but peter feares nothing ; but a silly damsels 〈…〉 him ; an unkinde word , and fear hath oppressed him . . it is a just reveng●●hat he that feareth not god , should feare every thing else ; and if the feare of god be shaken out of the heart , the feare of man , yea of a veery worme shall be let in ; had peter retained the fear of god , he had not here so feared , but now must fear where no fear is . . god in this kinde punisheth the presumption and boldnesse which a man hath in himselfe , by turning his carnall courage , which resists true feare , into terrours of heart and vaine feares , that were there nothing without him to fear , he shall not want terrors of minde that shall leave him but a little rest . herod is told enough to behead john , and no man can feare him for it , but his owne thoughts fear him ; o , john whom i beheaded , is risen ; now he fears where no fear is , prov. . the wicked flye none pursuing ; his own fancy shall fear him . vse . peter shrinkes not before caiphas , but his maid asking but a question ; see that carnal confidence and human strength will leave a man in the suds at length ; this courage of flesh and blood had carried peter a great way in the cause of christ in resisting his apprehenders , following him to the high priests hall , brings him to the ●ire , but now leaves him . if a man had all the courage we read of among the famous roman warriers , it will not carry him after christ , whethersoever he goeth ; it might carry him to contemne death for his countrey , for his credit , &c. but for christ it will faile him . it is given as well to suffer for christ as to believe . vse . examine well thy boldnesse , whether it be for god or man , ere thou trust it ; the boldnesse of flesh will make us couragious before the battle , but when the alarum is sounded , then the shaking of a pike or report of a musket feareth him as a childe , out of the field . quest. how shall i know ? answ. if thou beest strong in the power of christs might , then thou art strong in thine infirmities ; that is , hast a strong sence of thine owne weaknesse , and findest thy frailty , and art driven out of conceit with thy selfe ; and having no strength in thy selfe , leanest onely on the strength of thy captaine . stand in this strength , and in question of thy life , thou shalt have boldnesse , as john before herod , elias before ahab , when poore peter , stout in himselfe , shall fall before a poor maid , almost unquestioned . vse . let him that stands take heed least he fall , cor. . . thou sayest thou lovest christ ; so did peter , else he would not have followed now ; thou mayest account of strength to stand if all other should fall , so did peter ; but thou seest a pillar here shaken with a wenches word , that thought all the threats and tortures of the rulers could not make him shrinke . seest thou the foreman of the apostles so neere and deare unto christ , who would have confirmed his brethen , so foulely to fall ? be not thou high-minded , but feare . mot. . consider thy selfe a childe , weake and feeble , soone cast downe , and being ready to stumble and fall , get to a stay as fast as thou mayest . . the adversary is strong , and flesh is weake , mat. . . and is onely supported by strength of grace ; the lyon of the tribe of judah foyles the roaring lyon. . hypocrites not fearing to fall , fall fearefully ; but the godly fearing to fall , fall not , at least prevent many fals , and rise out of them all . note . peter resembles here the state of every christian , set betweene a warme fire on the one hand , and a dangerous temptation on the other . thou art one of them . satans ayme is , either to allure and entise us to sinne , by a number of weapons out of the storehouse of prosperity , or daunt us by weapons out of the armory of affliction and persecution . rabshekeh , kings . , . offereth peace and promiseth in his masters name , if we will lay aside our armes ; and mixeth threats and boasts in his strength : so here . satans subtilty hath plots amongst all men ; if low 〈◊〉 , he will brouse and make them ordinary fuell for fire ; if high trees , he hath lightning and thunder , and violence of every tempest . and in all estates , adversity is a sharpe winter , to nip sprigs of grace ; prosperity as an hot sun and summer to nourish weeds ; peter here feeles the force of both . vse . that christians watch both in prosperity and adversity ; know that frowns and fawns of sathan and the world are alike dangerous ; flattery and force , both enemies , and more dangerous if both assault at once ; as here peter . verse . but he denyed it , saying , i know him not , neither wot i what thou sayest . here is the first denyall of this champion , by a silly girle ; wherein see the foulenesse of his sin . . he denies flatly , and peremptorily , saying , i know him not . . in doubling it , implying more resolution , neither wot what thou sayest ; both which speeches were manifest untruths and lyes against his own conscience ; for peter well knew christ , having bin long with him ; and one of his first disciples , he had confessed him , thou art the son of god ; besides , he knew well what she meant , and therefore it was another lye . . in denying him so openly amongst a multitude ; before them all , saith matthew . . the fault is so foule , as one witnesse were too much ; but peter provides witnesses enough , a cloud of witnesses . . he that denyeth christ before any man , shall be denyed before the father , mat. . what a great sin to deny him before all men ? . in so great a company were a number of wicked men ; and now peter exposeth the name of christ to all their scorne and opproby ; he hardens and animates them , and stands with them in rejecting of christ. there were also some weake ones and well-wishers to christ , as he that carried peter in , and some that might be coming forward ; and peter by his example being the foreman of the disciples , weakens and scandalizeth all these , and destroyeth so many soules , and if he that offends one of these little ones , better a milstone were hanged about his neck , and he cast into the sea ; what a case is peter in that offends so many ? note . how far soever the courage of flesh and blood carries a man , and rash zeale , if not a stronger prop , it will leave a man in the suds at length ; for , what is become of all these great words , i will lay downe my life for thee ; and why can i not follow thee now ? and i will dye with thee before i will deny thee . is this to follow the master , to deny himselfe , his disciples ? is this to lay down the life for the master , to fear the voyce of a silly girle ? is this not to deny christ , to deny thy selfe a christian ? for if thou knowest not him to be the christ , thou knowest not thy selfe to be a christian. thus in one word bold peter denyeth and renounceth his lord , his faith , his profession and salvation by him . vse . let us looke well to our zeale , that it serve us not as peters did him ; the drugs have adulterates , and the most cunning coynes their slips , and the best graces have in this corruption their cracks and defects ; let us try and weigh and sound our zeale for its truth , and that by these markes . . true zeale is earnest for good , but it is not for a fit or passion , as john at his entrance , and peter here ; but it is a gift of the spirit , and a grace which is constant and lasting . . it riseth out of knowledge of god and our selves ; zeale not guided by knowledge is hurtfull , as rom. . . so here peter had zeale for christ , but knew not himselfe ; as mettle is dangerous in a head-strong horse ; so zeale degenerated in a head-strong passion , not guided by knowledge . . it is attended ever with godly sorrow , cor. . . and griefe , first for his owne sin , and then others ; god is dishonoured in both , and he is troubled in both . . carried with care and feare of falling , not selfe-conceitednesse , trusting to himselfe , his strength , his judgement , as this of peters did . . coveteth spiritual things in the world ; christs was zeale to gods house ; so david , oh how love i thy house ! how deare are thy words unto me ! how sweet , &c. these ardent desires dryed him , and consumed him ; peter coveted gods honour ; but how ? his owne name , reputation , life , and safety was deare unto him . note . the nature of peters sinne which was the most direct deniall of christ that might be . first , not to professe and confesse his doctrine outwardly and secretly , is a denyall . . not to expresse the doctrine and power of religion , which we acknowldge true , whether for fear or otherwise , is an high denyall of christ. . to subvert or overthrow some fundamental point of religion , is fearfully to deny christ ; for it is all one to deny his doctrine as himselfe , being of the same nature with himselfe . but peters denyall was beyond all these , not against his doctrine onely , but against his person immediately , and this not to deny him by silence , but by speech , whom himselfe had confessed the son of god , and had heard him so professed from heaven by god himselfe once and againe . yes , when he needed not have openly disclaimed him , for the maids speech was , whether he was with christ ; he might have contented himselfe to have belyed himselfe , and said i was not , rather then have sinned directly against his lord and master . or what lawfull authority had this maide to examine peter ; he was not bound to confesse that he knew him ; neither doth peter confesse some , and conceale some , to fumble or equivocate to tell you ; for if this could have saved peter , he needed not have wept for denying his master , though some fathers would excuse him ; but he flatly , and stoutly denyeth all , that ever he knew him , or had to doe with him ; he doth not say , i know him not so well as i should doe . alas what a poore case is peter now in ; for if he deny christ , who doth not confesse him that others may know he doth so as well as himselfe , what a feareful denyall is to make others even boyes and girles know we disclaime him . doctr. note hence what a hard matter it is to confesse christ in time of danger and perill , when so great a disciple as peter before any great danger so resolutely denyeth him . reas. . satans malice ; he winnowes and tempts peter here , and the saints to plucke them from this confession , because he knoweth that god is greatly honoured by the confession of his servants . that the truth is notably confirmed which shakes the wals and foundation of this kingdome . that confessing him before men , notably incites and provokes others to the love and likeing of the truth , and to the imitation of such holy examples , and because he would hinder the happinesse of saints , well knowing that 〈◊〉 that denyeth christ , shall be denyed of him . reas. . strength of corruption in us makes it very hard at such times . . how hard is it to deny our selves ? and not denying our selves , we cannot but deny him ; we not onely reason with flesh and blood , but conclude with flesh and blood against the yoke of christ ; paul communed not with flesh and blood . gal. . . . how doe we blush at the chaine , and shame at the crosse of christ , which indeed is the glory and crowne of a christian ? he that is ashamed of christ , how can he confesse him ? tim. . . i suffer these things , and am not ashamed ; for i know whom i have believed ; one cause why many among the rulers beleeved and durst not confesse christ , was , because they feared to be cast out of the synagogue , john . . . how are we glued to the love of the profits , and glory of the world ? loth we are to be too great losers by christ , much lesse forsake all to follow him ; this maketh it hard to confesse christ in cases of losse and disadvantage ; this cause is in john . . the rulers confessed not christ whom they knew , because they loved the praise of men more then the praise of god. demas would not have his commodityes hindred , and so forsooke the apostles , tim. . . reas. . weaknesse of faith and graces ; peter had now true faith in his heart , but weake and raked up in a heape of corruptions ; where is no faith , is no confession ; a strong faith , a strong confession . peter was now as a man in a sowne or qualme ; living , but little shew or sense of life . nicodemus a beleever , a lover of christ , his faith made him come to christ , but the weaknesse of it made him speake little and low , and not directly for him . joseph of arimathia a disciple and a beleever , but a secret one for fear of the jewes , john . . vse . conceive it no easie thing to confesse christ in tryall , nor a thing to be performed by our owne power , but pray for the gift of the spirit called the spirit of strength , isa. . . which sustaineth us , no cause shall daunt it . . pray for wisedome when and how to confesse , that the lord opening our eyes aud mouthes we may speak as we ought . . pray for faith , psalme . i beleeved , therefore i spake , rom. . . with heart beleeve . . resolve of the nec●ssity of confessing christ , being called thereto , peter . . be ready to give an answer to every man that asketh a reason of the hope that is in you . philippians . . every tongue must confesse jesus christ is the lord , to the glory of god. arg. . consider here first the end of our being in the world , to honour god and his truth , and promote our owne and others salvation ; therefore not onely not deny but confesse . . the excellency of the truth confessed and witnessed unto , not by us onely but by the whole trinity , the blessed augels , the holy prophets , the inspired apostles and constant martyrs in all ages . . it is gods right thou shouldest confesse him , even to thy utmost perill , to whom thou art given of the father , by whose blood redeemed , whose peculiar thou art ; how couldest thou brooke that servant , to whom thou payest wages , that being ashamed of thee would deny thee his master ? . christians must be considered not onely as private men , but in the communion of saints , glorifying the gospell , not onely by walking worthy of it , but also suffering for it , as lights , not for it selfe , but for others . . thou wouldest not be denied of him hereafter , but desirest he should acknowledge thee in another life ; but if we deny him , he will deny us , tim. . . . conversion produceth confession , as in the converted thiefe ; and confession is accompanied with salvation , rom. . . with the mouth confesse to salvation : onely this man is of god , john . . . thou canst not but confesse christ , nor keepe faith at home ; it is as fire within ; and christ saith , he that is not with us , is against us . quest. how shall i be able to confesse christ in trials ? answ. . settl●●hy selfe in a sound knowledge and judgement of the truth ; unstable persons that hang between two religions , as meteors , will never abide the triall . if trials should come , many of our ordinary hearers , for want of setlednesse of judgement and sound measure of knowledge , will prove as potters clay , fit for any forme , or as wax ready for any stamp or impression ; so meteors between two religions , enemies to confession . . get sound love to the truth ; else god will send strong delusions to beleeve lyes , on them that receive not the truth in the love of it , thes. . , , . . expresse the power of religion now in dayes of peace ; for he that denyeth the power of religion now in the time of peace , god will never give him the honour to professe in time of persecution ; he that will deny by a warme fire , will deny more easily in a fiery triall . . arme thy selfe against the sweet and sower , the best and worst of the world ; beware of preferring of the best things as better and sweeter then christ and the glory of heaven ; god is not so prodigal of his glory , nor of the gracious merits of christ , as to bestow it on such as love earth better then himselfe or his sonne ; neither gaze with both eyes upon outward things never so little , but on the power of god , which is manifest in weaknesse . . set thine eye upon the glory of being confessed by christ before his father and his angels ; oh this my servant was more willing to dye for me then deny me ; and the terrour and disgrace that christ should deny us , when our own consciences are up in armes against us , then he shall proclame and disclame us , in that we preferred every trifle before himselfe , &c. . looke on examples of saints , keeping the profession without wavering in losses and crosses , heb. . joyfully enduring the spoyling of goods . pauls life not deare : compare thy selfe with these , &c. then he went out into the porch , and the cocke crew . peter having denyed his lord , beginneth to perceive himselfe in some danger ; for he seeth that better then his sinne ; and seeing it was not safe for him to be there , he beginneth to withdraw himselfe , and goeth into the porch ; he beginneth to be weary both of the person and place , and perceiving he was gone in too far , he would get back againe if he could . note . it is not good to goe too far into the houses of wicked men ; for hardly shall a man get out without a scar , no more then peter . reason . there can be no agreement betweene light and darknesse , righteousnesse and unrighteousnesse . . all their counsels , courses and examples , being pestilent and hatefull to god ; a good man should either offend them in reproving , or god in not reproving ; thou must doe as they doe , or leave thy roome to such as will. reason . what good canst thou expect from them , or what good canst thou hope to do to an obstinate person , who is unworthy of a reproof , unfit for christian counsell , prov. . . speak not in the eares of a foole , for he will despise the wisdome of thy words . vse . to wonder that many can be inwardly conversant with all companies , and enter bands of society with all manner of persons , papists and protestants , church-papists and recusant papists , ruffians , swearers , drunkards , railers and scorners of good men and good things ; how men professing godlinesse can be inward with such , eat and drinke with them , ordinarily uphold them in their courses , fall to their games and exercises ; certainly these men cannot hold their owne , no more then peter here , but mustneeds counterfeit ▪ an outside . peter is almost no sooner in the high priests hall , but he denyeth his lord as fast as any . vse . he that resolveth to uphold his integrity , must say with david , psalme . . away from me ye wicked , for i will keepe gods commandements : and hide himselfe away from wicked company ; neither is it out of singularity , to seeme better then others ; nor of pride , as disdaining neighbours , or thinking no company good enough for them ; but out of sense of their owne weaknesse , and feare of infection from them . vse . learne a point of wisdome in peter ; seeing we must be cast among evil men , be not too familiar with them ; rather stand without in the porch then thrust into the ●all ; keepe aloofe from them , for so thou shalt escape best ; thus peter began to do when he discerned his danger by them . note . peter went forth , but not farre enough ; for he went but into the porch , but came backe . quest. why did he not goe quite away and leave the house as well as the hall ? or going backe , why returned he backe againe ? answ. peter was now as a bird that had lost his nest , knew not what to doe with himselfe ; in staying was danger , and in going now was as much danger ; for if now being questioned he should flye upon it , he should confirme their suspition against him ; and confesse that which he would fain dissemble . againe , he had heard that servants perhaps mutter against him ; for it appeareth there was a great many more then three that set upon him , and feareth they will pursue him , if he should flye , and there resolveth to returne among them , set as good a face on the matter as he can , and falleth into familiar and free talke with them , if by that means he might prevent suspicion . note here , that whosoever would keepe himselfe free from the danger of sinne and sinners , must not onely get out of the hall , but out of the porch of sinne too , as solomon out of the wicked womans house , so every wicked mans house , pro. . . keepe thee far from her , and come not neer the door of her house . peter should have done better if he had left the house , and not stucke in the porch ; it had beene in him , and should be in each of us . . christian wisedome , to keepe without the harlots reach . . christian zeale , hating all sin even the appearance . many step out of the midst of sinne , but hang about the porch , would not be outragious sinners , but retaine a smatch or taste ; not open adulterers , but adulterous eyes , thoughts and speeches ; not noted drunkards , but company keepers and bibbers ; not blasphemous swearers by wounds and blood , but by faith , troth , god , &c. not workers on the sabbath , but idle and prophane in words and deeds ; not open railers and scorners of good exercises , and men , but secret haters or dislikers ; all which is to sticke in the porch of sin , and as peter thou art not gotten out , but coming backe into the hall againe . note . in that peter sticks in the porch and cometh backe among them whom he had forsaken , how hardly a man that hath beene long used to bad company and courses , is brought backe to leave it altogether , but either he will looke backe , or tarry in the porch ; peter that is but new come in , and scarce warme in his place among them , cannot resolve to leave them though he be warmed by sense of perill and danger . sin and sinners are like bird-lime ; the more peter strives to get out , he seeth himselfe more lymed and intangled . how much harder is it to get out of the custome and habit of sin and sinfull companionship ? lots wi●e gotten out of the midst of sodome , looketh backe ; nay good lot himselfe cannot be got out , but the lord must stay his leasure , and the angell must pull him out that the flame catch him not . vse . pray that we never fall into bad company , and bad places , bad alliance , bad acquaintance or courses among earthly minded and ungodly minded men ; for surely we will hardly be got out , we will have as many carnall arguments as peter to carry us back into their company , we must not part with old friends , we shall be thought uncivill , or strange , or it may be we may here some say , what , art thou one of his disciples , what , become precise ? then all is mard , and then if an angell , yea two angels bid thee away in haste for our lives , we will with good lot still prolong the time . vse . beware if thou hast set forth out of the company and courses of sinners , so far as the court , that thou dispute not with peter , much lesse resolve to goe backe againe ; for peter made his case worse then before , pet. . . better never have knowne the way of truth , then forsake it ; was lots wi●e a●● better for getting out of sodome that looked backe ? nay , was she not worse , being made an eye marke of gods justice to all posterity . is it not a fearfull thing to be weary of well doing , and a fearfull wickednesse to make defection from god ? is he fit for the kingdome that puts his hand to the plough , and looketh backe . beware thou beest not one of those dogs that returne to their vomit , nor a swine washed returning to her wallowing , all the former motions and endeavours were deceitfull and hypocriticall ; for , were they sound , they should have lasted . the divell once cast out and returning , brought seven worse then himselfe , and the end is worse then the beginning . note also the contrariety of the wicked from god himselfe , he provideth safety for his children by night ; esau was admonished by night not to speake roughly to jacob. the wicked alway tend to destruction of themselves and others . and the cocke crew . note . it appeareth it was in the night that christ was apprehended , ●nd in that , how watchfull and diligent christs enemies were to worke malice and mischiefe against him ; so were the sodomites busie all night to abuse themselves and doe mischiefe . gen. . solomon saith wicked men cannot sleep till they have done evill , prov. ▪ . and sleepe departeth from them unlesse they cause some to fall ; judas will watch an opportunity against christ , even in the night to betray him . reas. . because they are carried wholly and naturally unto evill without any inward restraint ; it is a sweet morsell , and perhaps the lord seeth them not . . darkenesse maketh them more bould , and fitter for a worke of darkenesse , as judas apprehends , and soldiers lead him away . . malice against christ and his members in the wicked never sleepeth , but watcheth occasions against them ; they resemble satan their guide . . having got occasion , they will not slip it , but execute presently , though at midnight ; they breake their sleep for it . . yet god overruleth that it should be typifyed by a paschall lambe , killed by night , exod. . . as himselfe was slaine in the evening of the world. vse good men on the contrary learne to watch in the night for good and gracious purposes ; let thy reines teach thee wisedome in the night ; david professeth he will not go up to his bed , nor suffer his eye ▪ lids to slumber , till he have found out a place for god. tully saith it were a shame for him that catiline should be more watchfull for the destruction of the common-wealth , then he for the safety and preservation of it . in sparing sleep for good purposes is a recompence , gen. . , . consider that night-sins , have day plagues , sam. . . consider , job . . god giveth songs in the night , and his mercyes walke round about thee all night long , he keepeth watches for thee , he thinketh on thee , and doth for thee , that thou doest not for thy selfe , keepeth thy house , body , goods , soule , while thou sleepest ; and therefore in the night do thou thinke of him . psal. . . in the night season oh lord i thought on thee . in the night commune with the lord by prayer , meditation and confession . psal. . . in the night i commune with my heart , and search out my spirit ; in the night desire after the lord , isa. . . so the church , with my soule have i desired thee in the night ; yea , with my spirit within me , will i seeke thee early ; in the night praise the lord ; at midnight i will rise and praise thee . examine thy imployment of thoughts in the night , when thou goest to bed and risest , whether thy thoughts run after money and mucke , world and businesse , whether on revenge , pride , hatred , sports , or whatsoever . a good heart hath a better treasury within it selfe , and without it for thee to feed on ; meditate and be serious , and remember still how diligent we should be in gods wo●ke ; cursed is he that doth gods worke negligently , jer. . . note . god would admonish peter according to his word by the cocks crow , if so be peter will take knowledge of himselfe ; but peter doth not . quest. why ? it may be being midnight , he was sleepy and could not hear . answ. but peter had got his first sleepe before , christ went thrice and found them sleeping ; besides peter was now afraid , and feare and danger kept him waking enough , and therefore the cause was , . his heart was asleepe and regardlesse of his sin , and so long all the cocks in the world cannot wake him . . the time appointed for his wakening was not yet come ; he had denyed but once as yet ; he must deny thrice , let the cock crow never so often . note . a fearfull consequent and companion of sinne is induration and blindenesse ; here we see even the godly themselves sleep fearefully after sin ; how did david cast hit conscience asleep after he had committed adultery ? his heart is hardened ; and after the adultery , he falleth into murther , and yet along time he is not wakened till the lord by his prophet wakeneth him . gen. . , . when josephs brethren had taken him , and stript him , and cast him into a pit , then they sat-downe to eat bred ; a man would have thought they should have sat downe to weepe for their sin ; but their sin hath so blinded them , they rejoyce together as if they had nothing offended ; nay , now almost twenty yeares they carry their sin , and never take notice of it . reas. . because mans heart naturally is hard , being infected with the poyson of originall sin ; and this hardnesse is increased by our owne sins conceived or consented to , or committed , or repeated , or continued ; there was no deadnesse or dulnesse in adams conscience in innocency . . sinne hath a property , to stun and benum the conscience and soul of man ; for as a man falling from an high place , lieth a great while in a swoon or trance , and cannot help himselfe ; so the children of god in their fals of sin. david afte● his sinne was a dead man without sence of sinne , or of comfort ; he had lost his heart , his joy , his feeling , till god created and restored him againe , psal. . . the supposed pleasure of sinne doth drowne judgement , disturbe reason , and blinde conscience , so as it can sooth it selfe , and thinke his owne sinnes lesse , or scarce sinnes ; every man thinkes his owne breath sweet ; and delight in sinne brings on custome , and custome in sinne taketh away the sense of sinne . vse . beware of a sleepy heart and benummed conscience , a most fearfull fruit of sinne , and far worse then sinne it selfe ; most men are in love with their consciences when they lye still and quiet ; and this is the case and conscience of the common protestant , who takes that for quietnesse and peace which is indeed death it selfe , or a deadly lethargie of conscience . but this dead conscience is like a dead body layed in the grave , sleepes , lyeth still , and is cleane forgotten , but shall awake , and rise again & be more active then ever it was , either in mercy , and in season , as in the godly , when they shall sustaine sorrow enough , and taste the soure sauce of their sweet meats , and out of deepe sorrow recover their joy , as in peter ; or in justice , and too late , as in judas , who slept all the while he conspired against his lord , but no sooner wakened , but he went and hanged himselfe ; here was the most fearefull wakening , because his denyall of his lord was of maliciousnesse , peters of infirmity . many living in grosse sinnes thanke god they never were troubled in conscience , proclame their shame and misery . vse . if a conscience renewed in part can be so blinded by sinne , oh what grosse corruption and wickednesse reigneth in a conscience unregenerate ? this will make stop at nothing , but groweth senselesse in the foulest wayes of sinne ; this goeth on from evill to worse without remorse , till sometimes they be delivered up to a reprobate sence ; cain to kill his brother , absolon to rebell against his own father , amnon to defile his sister thamar . a smith layeth as many hard blowes on the anvill as on the iron he works ; the anvill is the same not dinted , but the other yeelds to his desire ; so here is the difference , but that one hath heat and fire in it , softning it , the other cold without all fire within ; so here , god speaketh as loud stroakes and as hard on the wicked mans heart , as on the godly ; the same voyde , the same hand , but without all fire and heat of the spirit mollifying without all impression , onely recoyls the voyce and stroake . vse . oh that we could come to feele and cry out of the stone in the heart as we will of the stone in the kidneyes , and esteeme hardnesse of heart a fearfull plague , as indeed it is . if god take away a mans bodily sight or hearing , every man taketh notice , and mourneth under such a rod of god , but when sinne hath taken away the inward ear and eye , that there is no seeing or hearing of admonitions and rebukes of sinne , no man thinkes this a judgement , but a benefit ; seeing therefore soft a hearing heart and eare is so great a blessing , as the contrary is a curse , labour for soft hearts , pray against hardnesse ; use meanes to waken thee ; get wise and understanding hearts to observe the crow of the cocks , to observe the steps and wayes of god with us , and his degrees and dealing with us . motive . this is a part of gods revenge against sinne , both in godly and wicked ; david will secretly take another mans wife , his wife shall be taken openly on the house-top in the sight of israel , in which all israel shall read the sinne of david so secretly contrived . . that which the wicked feareth must come upon him ; he feareth nothing but light , nothing so much as mans eye , so if he cannot carry his businesse caste tamen cau●è therefore god brings this feare on him , and oft boyes and girles come to know and speake of that they most sought to cover . . shame and sin goe hand in hand ; and in effect . the sinner hateth not onely his owne soule , but his owne good name ; the adulterer that watcheth the twilight , and hideth himselfe in the night , shuts the doores , windowes , drawes curtaines , &c. cannot shut out gods eye , nor the eye of his owne conscience , no nor the mouthes of men , but some one or other spyeth him , and for the most part he is reputed as he is . the drunkard that is drunke in the night , he is ashamed of his sin in the day , though many deboyst persons be not ; yet because the wife , children , servants , neighbours , companions spye him , he beareth justly the name and shame of his sin , which he thought darkenesse could beare off ; so the usurer , the unjust trader that smootheth over deceit , one time or other , one maid or other , one occasion or other , shall detect them , and cast the shame of their sinne in their faces , and on their names . nay more , hide thy hypocrisie , thy distaste of gods servants in the darkest cave and corner of thy heart ; lock up secret wrath and displeasure in the most inward closet of thy breast , god will one day detect thee , he needes neither man nor maid to discover thee , the sparkes of thine owne fire within thee shall fly abroad , and make men know thee better then thou wouldst be knowne ; he that hath birds of heaven to carry forth curses of the thoughts against the king , eccles. . . and by that which hath wings can declare the speeches of thy bed-chamber , can and will easily in his time declare what thou art in things which of all others thou wouldest be masked in . note . here is another maid of the high priest as good as the former , and both as good as their master , all of them very busy against christ and his disciples , the master against the master , and the servants against his servants . but these maids forgetting their businesse , their sexe , their modesty , their place , shew themselves very rude in that , in the presence of so many men , they take upon them to prate to a man ; a stranger , in a businesse not concerning themselves or places . but learne , that as the master is , commonly such are the servants , such is the family ; a good master will have good servants , a bad contrary . the centurion , luk. . . being a good man , hath a number of good servants and trained in good order and subjection . and we scarce read of a convert , but we read of the faith and conversion of his family , acts . . the jaylor . chap. . . crispus beleeved , and all his house . but how contrary we see that of solomon ? prov. . . if the prince be given to lyes , all the servants are wicked . if esau be wickedly and malitiously minded against jacob , he hath three or four hundred servants all at his heeles ready to destroy him , gen. . . if absolon unnaturally plot the death of his owne brother amnon , he keepeth servants ready enough to act and execute it . a swearing master , hath blasphemous servants ; a popish master , popish servants ; an atheist master , hath atheist servants ; he careth not , nor careth whether their religion be for god or the divell . reas. . a good man hath a care to provide himselfe good servants , sober , teachable , at least inclinable to goodnesse ; david psal. . will not suffer a vicious person in his house , a lyer , a slanderer . no man is willing to entertaine a thiefe in his house , to rob him ; and art thou more carefull of thy goods , and weary of him , then he that will rob god of his glory by blaspheming , cursing and wicked courses ? . if he find them not so good , he is carefull to teach and instruct them ; so abraham was commended that he would teach his family after him , gen. . . and become a good patterne and example of piety and grace ; every man for his owne advantage will teach and traine up his servants and apprentices in the knowledge of their owne trads and occupations , and much more good men hold themselves bound to traine them in the knowledge of god , and way of godly life . . he will carefully reforme his family with abraham , cast out the scorner , the prophane and incorrigible scoffers , and such as will not yeild to instruction and admonition or correction , he will and must remove and expell as desperate and infectious members , that the whole be not corrupted or infected . reas. . why a wicked master hath a wicked family and servants . . because he delighteth in no other , but such as abett his own evil and execute it ; some men thinke it not for their profit to keepe a servant that cannot lye and sweare as fast as speak , so it be to others , not themselves ; they must not have their servants blockish , for then they will neglect their businesse , nor have too much knowledge ; for they will see their faults , and make scruple of their commandements . . because of the contagion of sin ; sin is of a strong and swift motion , it can move up hill and ascend from inferiors to superiors ; from the wife to the husband , as jehoram did evill , for ahabs daughter was his wife , king. . . and ahab was wicked , whom jezabell provoked . from counsellors to kings , as the evill counsell of rehoboam , and from servants to masters , from people to ministers , isa. . . if it goe up hill so fast , how swift is it downe hill ? if it can rise from the feet to the head so quickly ; how suddenly from head to feet ? from superiors to inferiors ? . because of the countenance sin gets from superiors ; if sin be so bold and active as all the authority and care of superiors can scarce represse and restraine it ; how can it but thrive , when it hath gotten authority , countenance , and confirmation , when it is incited , commanded , backed and abetted ? it 's said rehoboam did commit idolatry , and all judah did the like under every greene tree , and on every greene hill , so here , all the servants , men and maids are as ready as their master to mischiefe and wrong jesus christ ; and it is so in most wicked familyes ordinarily , such as depend on masters for approbation , or preferment , conforme to their humors . vse . . for masters to provide even for their credit by reforming their familyes ; many professe religion and the fear of god , but it is in the church , not in his house ; he cares not who they be he keepeth in his house , swearers , godlesse and pophane persons , and they serve his turne , and doe his businesse , using them as beasts rather then men , who have soules for which they must make account ; say thou art no swearer , no sabbath-breaker , no atheist , no rude or disordered person ; if thou keepest such in thy house , surely thou art either such or mayst justly be so accounted . say not thou hast such bad servants , and it is so hard to get a good servant ; feare rather thou art a bad master , who neither carest to choose better , or make them better ; and perhaps th●y come out of such rude and disordered families as thine owne be ; thou hast run to the hedge and hast taken in bryars and thornes , and now complainest : takest them in whom thou canst not governe , and then complainest of incumbrance . . let masters hence learne to looke to their own wayes first , and doe nothing which they would not have their families doe after them , but as the sunne giveth light to all the regions round about him , and by his shine expels all darknesse ; so the master by his godly example , should be as a light to his family , inciting and encouraging all goodnesse , and chasing away sinne by instruction , example , and all due severity . say with joshuah , first , i and my house will serve the lord. hester , i and my maids will fast. thou art a master , know that true reformation of thy family must begin at thy selfe ; if thou canst not abide it in thy selfe , thou wilt not brooke it in others so neer thee ; sinne is a good fellow , is sociable , and would have all like it selfe . againe , thou canst not truely hate sinne in another , and cherish it in thy selfe , correct it in another , and cocker it in thy selfe . cast out thine owne beame first . vse . masters in the disorders of their families should humble themselves , suspect themselves ; turne part of their anger against themselves ; say , truely i and my house serve not the lord ; i have not instructed , i have failed in my example , i have not corrected the sinne when i might , i have not made right steps to my feet , which hath turned out others , heb. . . i have eaten foure grapes , and set their teeth on edge . vse . . servants learne hence , not to thinke they can be borne out in their evils by their masters example , nor doe any thing against a good conscience ; your rule is not the rule of your master , or framing to his example , but to the rule of the word . if thy master should doe or command thee to doe any thing that is unhonest , unjust , unlawfull or ungodly , thou must not in any wise doe it , but now know thou hast a master in heaven ; happy had it bin for this maid , now her master was so busie against christ , if she had taken his part , and the part of his disciples , acts . , and . . whether it be right to obey god or men , judge yee . let not masters thinke themselves wronged ; for neither prentice nor parent , nor husband must be obeyed but in the lord. it was sarahs great infirmity , to dissemble twice at her husbands request ; masters must not drinke that water gotten by the hazard of the soules of their servants , as david . caution . if a command be onely inconvenient and unmeet , thou must obey ; if not unlawfull , make conscience . . if thou be sure it be sin , not a conceit or opinion . object . but i am in doubt . answ. here labour to be grounded : but till then , better doubt and obey , then doubt and disobey . . if sure it be sin , looke to the manner of disobedience ; though god free thee from obedience in act , yet not from obedience in suffering . though from the action thou knowest ungodly , yet not from reverent , humble , and dutifull subjection , affection and demeanour . to deny unlawfull things with sturdy and insolent words or carriage is utterly unlawfull . note . in the instrument that peter fals twice here by two women ; the papists hence declame , and make invectives against women , not onely because eve was the cause of adams fall , but for that these ' two maids were meanes to cast downe the pillar of their profession , saint peter . indeed the scripture shew what great power is in wicked women to draw men to evill as in solomon , jezabell , herodias , many women whose hands are as bands to drag men to sin , who are taken with their perswasion as saith solomon , even as an oxe to the slaughter . neither is it marvell that sin comes upon us in our nearest friends , nor that satan first overcomes the weaker vessell . nor that by that he overcomes the stronger ; for we fight not with flesh and blood , but with spirituall wickednesses in them ; and we can easily heare the whisperings and syren voyces of sin , being altogether corrupt . all which should teach . women to be sure their perswasions of husbands be just , holy and good ; never to dare to perswade men into sin ; as knowing they were given as helps unto men , to helpe them out of sin ; and whereas they are weaker vessels , and most impotent in their passions and desires , be sure to examine what they perswade too , so much more diligently , least they be circumvented as eve , and if they meet with so good a nature , as is easie to be perswaded , and heare them , it is a double sin to abuse it , and seduce it to evill ; it is said of a good woman , that she opens her mouth in wisedome . . it should teach men to care not to be drawne to evill by womens perswasions ; should aman be weake and womanly impotent ? joseph would not be won from his fidelity by any perswasion . that all wisedome is little enough to support a man matched with an evill woman , see in solomon , to whom no warnings , no wisedome was enough . but in these two maids observe more specially , that as the women had the first hand in the first sin ; so women had hand also in this great sin of the death of christ ; forthough they could passe no sentence against him in publique , yet in their places they could scorne him , and endanger his disciples . and consequent it is that women had need of their redemption by christs death as well as men ; whosoever have hand in the transgression , stand in need of the benefit and meanes of pardon . many women are carelesse of the main businesse , of the one thing necessary ; marthas ; this consideration should stir them up to chuse the better part . . all women learne this ; seeing much of their speech is directed to men , and they are much in speech , how to guide their speeches . . to open her mouth in wisdom , as the vertuous woman , prov. . . the law of grace in her lips ; to stir up the grace of god in any , and not the corruption of their heart , and not as many , who if they find their husband or friends forward or backward make them more backward , and if there be but a sparke of goodnesse , are means quite to dead and extinguish it . . to perswade and councell good things ; not as hamans wife when he told her of all his prosperity , but mordecai troubled all , hester . . she councelled him to set up a tree fifty cubits high ; and speake to the king to hang mordecai , which councell came home to her selfe . but rather as the shunamite to her husband , king , . . i know this is a man of god , let us make a little chamber , and set him up a table , bed , stoole and candlestick , that he may turne in to us . . comfort him in his troubles with good and approved comforts , ; not as jezabell did ahab sick ; up , art thou king of israel ? i will get thee naboths vineyard , king. . . but as manoahs wife , judg. . . if the lord would kill us , he would not have received our sacrifice , nor shewed us all these things . note . the cocke crows according to gods word , which should have beene a checke to peter for that he had done already , and a stop to goe no farther ; but the warning that christ gives him , wakens not his heart , doth no good ; while the heart is hardened , no meanes can do a man good ; here was meanes enough to stop peter . . christs prediction yet in his eares . . christs care in affording him a signe of his sinne , to lay to his heart . . the accomplishment of the signe in the cocks voyce , bringing now his sin to his ear , that he might take notice of himselfe ; but yet peter doth not , because of the senslesnesse and hardnesse of his heart . vse . as with peter , so with most men ; god offers peter a great blessing in the crowing of the cocke , but peter never sees it , nor receives it ; christ by his word as a powerfull cocke , would awaken men out of their sins , graciously admonisheth them of their danger of their fals , but men are as deafe as peter , they will not be dis-eased or wakened , and reformed . . observe the true cause of not profiting by the voice of christ in his ministry ; not in christ , not in the cocke here , but in peter himselfe not acknowledging that voyce ; so the word is preached , few profit , few are reclaimed ; where is the fault ? is it in god ? what can he doe more then warne the sinner , is it in the word , which is the power of god to salvation ? is it in the cocke or teacher ? may things be made more plaine , more intelligent and powerfull ? no , it is in mens hardning their owne hearts , closing their eyes , shutting their eares ; oh israel , thy destruction is of thy selfe . note . what a great plague of god an hard heart is , because it binds their sins upon them ; how doe swearers , lyers , sabbath-breakers , usurers , heare the voyce of the cocke , nay of christ himselfe in his word , crying out of their sins , denouncing damnation for them , and yet persist without reformation , but that custome of sin hath made them so deafe that they take no notice either of the sin , or that there is any need of reformation ? why doth yet the adulterer blush , the drunkard shame , the blasphemous swearer hide his face for shame at so foule sins , so cryed and crowed out upon , but that the conscience by sin is past feeling , and heart dead asleep ? vers. . then a maid saw him againe , and began to say to them that stood by , this is one of them ; but he denyed it againe . now we come to the second assault and temptation ; for peter lies now in security , and security is never without temptation ; a sleeping man fals with a small motion ; satan needs doe but little to thrust him downe , he will fall of himselfe , as eutychus acts . . then a maid saw him againe . ] a very little while after , a maid , whether the same maid , or she had told it to some of her fellows , it is not material , but likely it was another maid ; matthew saith it was another saw him againe . peter was bold to go to caiaphas house , because it was night , he was in hope to be hid , and that no body should see him ; but one maid spyes him , another wench spyes him , and now he sees that he was known well enough . note hence the boldnesse of sinners , who thinke to carry their sins close and secret from the eye of man ; besides , that the lord sees them through the blacke cloud , sometimes while they thinke themselves in a mist , and that they walke invisible ; in this path they are espyed well enough , and while they thinke to deceive others , themselves are most deceived . if peter would never so faine shuffle himselfe in among the high priests servants , one maid after another shall descry and disclaime him to be peter ; let him hide himselfe in the darke , a maid shall see him hide himselfe , onely christ shall spy him . and whereas it were very hard if they could not devise some quarrell against their preacher ; yet sometimes the lord so upholdeth his lights , as they have no just cause that they dare bring into the light , which they can quarrell directly against ; his profession and preaching is accused to be the cause of so many evils in the world , and so much preaching makes the world worse , and so as mad dogs they bark at the sun , and would pull the sun of out heaven , because it draws out the stink of a dunghill ; so the word , because it discovers evill is the cause of evill . how are good and godly men and women , brethren and sisters of jesus christ , members of his body , and one of another reproached and reviled at this day , and charged to be the worst of all sorts of people that live and the common cry runs against them , as sectaryes , hypocrites , and worse then idolators ; why , but saith pilate what evill hath he done ? you charge him with many severall things , but i see no evill in him ; nay ( say they ) as if we would have brought him to thee , if he were not an evill doer ; pilate must take their word , for that other sufficient matter can he wring none . oh but there be great matters against these precise professors , they be runners to church , great hearers of sermons ; nay they carry bibles under their armes , they repeat sermons when they come home , and sing psalmes in their houses , can goe about no worke till they have solemnly prayed , nor goe to bed without reading and praying , so great is their hypocrisie . they be jewes in keeping the sabbath , they must doe nothing , nor speake but holy things , scarce make their beds , dresse any meat , or eat it when dressed . nay , they have beene accused sometimes in pulpits , sometimes on stages , that they would not sweare , nor suffer an oath in another unreproved , nor they will not be drunke , nor abide to run to tavernes or ale-houses ; they are so strict as they will not indure any merry company , nor be merry themselves , as israel a people that dwelt alone , and numbred not themselves among the nations ; and are not these proper accusations ? or are there any other greater justly cast upon them ; so as our saviour concluds the matter ; if ye were of the world , the world would love her owne ; and peter , because ye run not with them to the excesse of errour , but stand with christ in your owne duty and station , and therefore they hate you . this so being , let godly men be so much the more wary of themselves and courses , as small things are made great matters in them . judge your selves in small things , let the righteous smite you , and the word of god wound your infirmityes , least you fall into their hands . oh that professors would so walke , as all their accusations would vanish into shadowes and smoake ; oh that you would by innocency thus dull and blunt all their keen weapons ! the wisdome of a man will make a benefit of an adversary , much more the wisedome of god in his servants . lastly , this may be a comfort and incouragement to godly men ; if they have nothing but thy profession to upbraid thee for , thou mayst take the adversaryes booke , and weare it as thy crowne ; make account if thou in thy life testifie of the evill of the world , it will accuse thee , if not for evill , yet for good , christ witnesseth against the world. . by unweariable paines in doctrine , that their workes were evill , calling it to repentance , to mortification , remission of sins , and newnesse of life . . by accusing the hypocrisie of it , except your righteousnesse exceed the pharisee ; a faire righteousnesse must they thinke they had , that shut them out of heaven . . by condemning not onely their adulteryes , vsurers , oppressions , thefts , murthers , but even their prayers , almes , fasts , chastity and piety , abstracted from faith and repentance ; could the world endure this ? . by innocency of life , opposed to their corruptions , he made both shine cleare . . by separating from their company in their evill , plainely declaring what he thought of them and their courses , and do thou the like , be sure thou shalt heare of the world on both sides . ver. . but he denyed it againe . where . repetition . . manner , with an oath , mat. . . peter had first denyed his lord for feare , now he denyes againe for shame ; least having lyed , he be found a lyar ; peter was better contented to be a lyar then so accounted , and therefore stood still in denyal . beware of acquainting thy tongue with the least untruth , least it easily come to be repeated , and into a custome . note he that once crackes his conscience , will not much straine at it the second time ; see it in good jacob , gen. . , . he is at first very fearfull to seeme a mocker to his father , and to delude him with a lye , but coming unto his father , maketh a long speech , and professeth himselfe boldly and securely his eldest son esau ; and after when isaac suspected his voyce , and asked him , ver . . but a●t thou my son esau ? he answered againe , yea . good joseph , gen. . . . to shew his vehemency to his brethren , rapt out one oath after another , as it seemes was the manner of the court of egypt ( as now of england ) but not fit for joseph or seemely , nor fit for joseph or seemely , nor lawfull for any . reas. . sin is very bold where once it is bid welcome ; if it once enter , it knowes the way againe , and once admitted will plead , not possession , but prescription ; an army is easier kept out , then beaten out . . the sinner is lesse able to resist the second time , then he was the former , so peter here ; for grace is weakned and decayed by yeilding to the first temptation , and the strength of god which onely makes the way of grace easie , plucked away by grieving his holy spirit . therefore peter here denyes as often as he is tempted , and would have denyed a thousand times if the lord by his prediction had not limited the temptation , and returned with new strength . . the way of sin once set open , is as the gates of a city cast open for the enemy , by which satan bringing in his forces , strongly plants them , and quickly so fortifieth them , as a great strength shall hardly raze or remove them . every sin admitted , not onely weakens , but corrupts the facultyes of the soul by which it is upheld , it darkens understanding , corrupts the will , disturbs the affections , and raiseth a cloud of passions to dazel reason , as peter here in feares and perplexityes , and doubts , marvelous blind for a time . vse be exhorted to give sin no entrance at all , or if thou canst not keepe it out , drive it out presently by repentance ; as the wise mariner carefully keeps his ship from leaking ; and if he cannot ever prevent , but it will take in some water , he emptyes and pomps it out at the beginning , because then it is easier emptyed then afterward . a wise man is carefull to prevent a disease , and preserve his health ; but if he cannot alway do it , he will run to the remedy betime , knowing that an old disease troubles the physitian , which not distemper onely , but age and continuance hath confirmed . it is a folly to taste of sin , and the sweet meates of it ; but to sit downe to feed upon it , is madnesse to him that knowes he must vomit up every morsell , yea every crumb of it , before he can be well . againe , seest thou sin let in by sin ? though it may sollicite thee , yet let it no settle on thee ; cast thine eye about , and see how hard , how impossible almost to remove a custome of swearing , of lying , drunkennesse , or any evill habit which hath fastened on us ; how seldome are such habituall sinners reclamed ? how hard is it to turne the course of the thames or river , which time out of minde hath kept his owne channell ? how hard to plucke out a naile which one hath beene driving in forty or fifty yeares ? cast thine eye within thy selfe , observe how some favoured corruption let in , and let go , hath weakened thy soule , quenched thy good desires , deaded good dutyes dimmed thy judgement , and wholly unfitted thee for exercise of grace and expectation of glory . the manner of his denyall , with an oath . a dicer ( they say ) will grow to be a beggar in a night , and in a night peter will grow from a dissembler to be a swearer and forswearer . note . how ill peter prov●des for himselfe , to winde himselfe out of danger and perplexity ; evill men set upon him , and he sets upon god , and sets his own conscience against him by increasing sins and evils as the dangers increase ; not onely evill men , but good men are too prone to helpe themselves by evill meanes . not esau onely , being almost dead for hunger , must supply himselfe by selling his birth-right ; but jacob will get it by lying ; not saul onely will seeke to a witch to helpe him in a straight ; but good sarah wanting a child , although having a promise , will give her maid to her husband . reas. . want of judgement , when passion hath darkened it , takes it for a case of necessity , as peter here , which we say hath no law , but falsity ; it is not necessity to breake the commandement , but necessity not to breake it ; no necessity for david to kill vriah so to hide his adultery . . weaknesse of faith which makes hasty and weary of waiting on gods power and providence , his promise and truth set aside ; and if he delay our helpe a little we easily thinke he denyes it . vse let the godly in their straits seeke their enlargement from god alone , and not to increase their owne bonds as peter . let them in their streights labour to follow god as abraham , god will provide , labour to keepe peace , liberty and comfort of conscience , which onely can make them looke up to god , and expect a good issue . let satan prevaile with others to helpe themselves to wealth by lyes , oathes , deceit , to recovery of health , and things lost by the witch ; to wind themselves out of punishments by hiding themselves in lyes and tricks , and to avoyd an inconvenience , run into a mischiefe ; but let them beware in their hunger to make stones bread ; let them not leape out of the pan into the fire but serving a good lord , let them expect his goodnesse in good meanes , which had peter done , he had beene kept from great offences . note . how one sin brings in another , and how the stay in one sin , as to david and josephs brethren , brings an increase of sins ; denying brings in swearing , swearing brings in forswearing ; peter should not have sworne , much lesse forsworne ; for it was enough and too much to deny the second time . . here was no necessity for an oath , neither being lawfully called , nor in a thing which ( had it beene true ) might not have beene otherwise proved by reason , testimony , or other proofes or arguments ; now an oath is ordained of god for confirmation of a weighty and necessary truth when all other proofes faile . . here is an oath made , neither for gods glory , which tended to the denyal and dishonour of god , where a right oath is a glorious use of gods name ; nor the necessity and good of men , except it be good to be deceived in so great matter as acknowledgement or mistaking gods owne person . . the right end of an oath is a defence and shield of truth to confirm● and backe it , and not to be a sanctuary of lyes , or to deceive the person to whom we sweare . . but this oath besides is a perjury in the highest degree ; it neither agrees with the truth in the matter , nor yet in the mind ; and how fearefull is this sin ? . how dares peter produce god himselfe as a witnesse to confirme a knowne lye ? how dares he draw god into his sin , so far as he can ? knowes he not that he is the god omniscient and knowes the heart , that he is omnipotent and just , able and willing to revenge all unjust oathes ? if he know not , why sweares he now by him ? if he doe know , why will he call a maintainer of truth and revenger of falshood against his owne soule ? knowes not peter that the lord , who is the avenger of all guile , thes. . . must especially avenge this guile and deceit of the highest kinde , masked under a religious and solemne oath ? if no fraud shall escape , can this ? vse . beware of all swearing , let your yea be yea , all else is evill , if in ordinary communication , eccles. . . a righteous man feares an oath ; god will not hold him guiltlesse , that is a swearer , the third commandement , a whole booke of curses in folio to flye into the house of the swearer and the thiefe ; consider thou that fillest a whole volumne with thy oathes , that god will fill a great volumne with plagues against thee , zach. . . as oathes are little , so the plagues are great . beware of swearing company ; peter here doth as they doe ; perhaps they will suspect him the lesse , to be a disciple to so strict a master ; easie it is for an israelite among a company of barbarous swearers to forget the language of cana●n . beware especially of false swearing , which notes a fearfull contempt of gods justice and power , a sin that the heathens trembled at , a sin that we never read the divells committed ; for though he impudently resisted the truth , and is a lyar , and father of lyes , and drawes his instruments to preminiries dayly , yet we read not that ever he durst backe his lyes with oathes . a vaine oath is too much for a christian , much more a false oath ; a christian should invocate the name of god , as his strongest helpe , not impricate it as a revenger . but this kinde of invocation is the greatest enemy and barre to true invocation ; how dares that man presume in his want or distresse to call on that name for helpe , which he hath so often prophaned by swearing or forswearing ? in a word , if thou wouldest avoyd forswearing , or voyd swearing it selfe ; an ordinary swearing is an ordinary forswearer . meanes . avoyd passion and stirring of affections , which made peter here forsweare , and david to sweare against the life of nabal and his family , and makes many forget themselves , never so little stirred , swearing and blaspheming , as if they never had been where reason and religion was , but bewray themselves as the most rude and barbarous heathens , or as the curst dogge , scorne and barke and rage against god , if any man cast a stone against him , or crosse him never so little . verse . and anone after , they that stood by , said againe to peter , surely thou art one of them , for thou art of galilee , and thy speech is like . here is the third assault and temptation of peter set downe : first , by the time , anone after . secondly , the moving cause , they that stood by . thirdly , the asseveration , surely thou art one of them . fourthly , the probation ; partly by the countrey , thou art of galilee . the language ; thy speech is like . quest. hath not peter expressed weaknesse enough yet , but he must rise to further sinnes , and goe on like one given up to reprobate sence ? answ. christ had foretold peter he must deny him thrice , and hereby most justly punished his sin of presumption , who three severall times contradicted his lord , saying ; . i will lay downe my life for thee . . i will dye with thee before i denie thee . . if all men , yet not i. now peter shall better discerne his threefold presumption by his threefold denyall , and be as soundly humbled as he was vainly puffed up ; and he that had no such cause to be proud , shall have cause enough to be humbled . quest. why doth the evangelist and al the rest of his fellow-disciples set down this most third and fearfull fall of their fellow disciple , that was to be so great a pillar in the church of god ? why doe they thus shame him to all posterity ? answ. . these holy men guided by the holy ghost in penning the scripture , looked neither at their owne nor other mens glory , but the glory of god ; many of the pen-men of scripture set downe their owne infirmities and fals , as david , matthew , john his curiosity , paul in most vehement wise against himselfe ; and some thinke that peter himselfe did dictate this gospel , and marke writ it from him . had they bin guided by a humane spirit , they would have favoured themselves and one another . . they more respect the glory of the grace of christ in raising him out of such a fall , then the disgrace of peter in so falling . . more eye the consolation of the weake then his reputation ; teaching us , in case of gods glory , neither to spare the reputation of others , or our owne ; but let god be true and all men lyars ; let god arise , and all flesh fall downe before his foot-stoole . first for the time , anon after . ] luke . . . determines the time , and tels us , that betweene the first and last temptation was the space of an hour , a very small time to heap up so many foule sins as in peters were . note . how much evill will breake out of a good heart in a short space , in one hour , if gods grace uphold it not ? reas. . the godly are by nature the children of wrath as well as any ; and after grace have the seeds and spawn of al sin in them ; and that there is any difference in them from others , and they breake not out into outragious sinnes , is onely by grace ; as paul , by the grace of god i am that i am , cor. . . . doe we not see how notwithstanding grace received , we may discerne the naughtinesse of our nature in a pronenesse to all evill , to which we are as headlong and naturally carried as a sparke to flye upward ? the best find in themselves a law of evill , a law in their members , rebelling against the law of their minde , rom. . a weight of sin which presseth downe , and hangeth fast on , heb. . . a rebellious flesh which lusts and fights against the spirit , gal. . . doe we see notwithstanding true grace received , notwithstanding our watch and best endeavour , we are carryed captive to sin , and forced to doe things we hate ; how lamentable slaves and captives should we be ? how forlorn and forward unto all unrighteousnesse ; were it not for the spirit of grace restraining and renewing ? vse . take notice of the evill lying in the best of our hearts who knowes the gulfe of evill there ? we are like hazaell , we will not believe we can be such dead dogs to do thus or thus , . king. . . would david have believed the day before , or that forenoon , that his prayers , praises , psalmes , all should be turned to wantonnesse , foule adulteryes , outragious murthers , other sins so quickly afterward ? . acknowledge it is not of our selves that we stand or fall not so soulely as others , our hearts being as slippery and ready to play false play , but by grace we stand , rom. . . thou standest by faith , be not high minded , rom. . . sin shall not raigne , because ye are under grace . . pray , not to be led into temptation as christ counselled peter and the rest ; and with david , lord forsake me not overlong ; arme thy selfe with gods armour of pro●fe , beware of vaine confidence , promise nothing of thy selfe , as peter did , depe●d on gods strength ; a staffe stands no longer upright , then the hand holds it . . learne to beat downe pride of heart ; many thinke themselves in good case , no thieves , adulterers , murtherers , but strangers at home , looke not into their sinke within , which may make them so and worse then so in as short a time as peter . secondly , the moving causes of this denyall , they that stoood by said to peter . saint luke . . saith that a certaine other affirmed , verily this man was with him , for he is also a galilean ; and saint john . . describes him to be the high priests servant , cosin to him whose eare peter smote off ; our evangelist speakes in the plurall number , and so mat. . . they that stood by . answ. both are true , many now set upon him , and many speake to him . but one especially followed the temptation , who was malchus his cosin , and to him they all consented and agreed , and in scripture what one among a rout of wicked men speakes , all are said to speake ; for they are commonly all of one minde , and have all one voyce ; as crucifie him , crucifie him . note . peter was set upon before by one , now by many at once ; for sin and security encreaseth , temptation encreaseth and groweth more dangerous ; for satan draweth evill men from evill to worse , and even good men to the highest evill he can , both for gods highest dishonour , disgrace of goodnesse , shame of the gospell , and sorrow of their owne hearts . note . in that this multitude of men take the maids part against peter ; if one wicked man have a quarrell against a disciple of christ , all wicked men , further then outward respects restraine them , combine with him against such an one ; they will speak all one thing . reas. . they are all of one heart and mind , and nothing differ against the feare of god. . all led by the same spirit that rules in the world . . all cunning to unite their strength against god and his children , yea let them be never such enemyes among themselves , all of them can be friended and agree against christ and his disciples , luk. . . . all of them lovers of darkenesse , and bent to set forward every sin or work of darkenesse , and contrary haters of the light . . experience shewes us how birds of a feather do flock together in wicked combination , as prov. . . . and what is done to one , is taken as done to all . vse . not to think it strange if it be with us as with peter ; a lewd lying fellow cannot de●ise a quarrel against a godly man , professor or preacher , but h● shall be abetted in his courses of malice countenanced , pleaded for , preached for perhaps ; why so ? not for the goodnesse of the cause or person , but because his opposite hath some goodnesse , some light , which the owle-light of carnal men cannot abide if he have beene with christ , it is cause enough to combine against him . vse . let godly men learne hence to unite themselves , and joyne in good things , bestirre themselves , to set forward good motions and actions , least the wicked prove wiser in their generations then the children of light . alas , how comes it , that in good motions so many doubts and inconveniences are cast so many lyons in the way , till opportunity be cut off amonst godly men , when as not any wicked motion but growes an end , and a number of hands carryes it lightly away ? may we not be as bold for god and good causes as they against them ? should not the fire of gods spirit , i meane the coales of zeale from the altar be as hot and burning within us , as the sparks of hell in them ? is not our cause as good ? have we not the better end of the staffe ? serve we not as good a master ? expect we not better wages ? therefore let us provoke one another to love and good workes ; and the rather , because the time is short . vse . godly men learne , and should labour to be of one minde in good things , a pet. . . to consent in the truth ; to be of one judgement , will and affection in and for the truth : and cor. . . that all speake one thing ; that there be no dissention , but knit togeher in one minde and in one judgement ; with one minde and one mouth glorifie god , rom. . . and rather , mot. . because sathan seekes to combine evill men in evill ; seekes to breake off unity , and make division in good things ; well knowing what a glory and grace it is to religion to consent in one . he brings in division betweene jewes and samaritans , betweene papists and protestants , all christians ; betweene puritans and formalists , all protestants ; this opens the mouthes of adversaries , and weakens the forces against the common adversary . . consider what a seemely thing it is for brethren to dwell together in unity ; we professe and beleeve communion of saints , and shall we not knit in this communion ? take example by the first christians , who were all of one heart and mind● , acts . . god is a god of peace , the most simple unity in himselfe , a lover of unity in verity : cor. . . the author of peace , and not of confusion ; binding his presence to two or three , consenting in any thing in his name . besides , christ is one and not divided , his coat without seame , and his members aptly joyntd both to the head and within themselves . . by this thou expressest the humility and charity commended to christians , laying aside selfe love and vain-glory , when thou followest the truth in love , not seeking to please thy selfe , but thy brother for edification . thou art also one of them , for thou art of galilee , and thy speech is like . of the asseveration before ; of it and the probation joyntly ; peter is now hard beset , not onely by many at once , but by apparent circumstances and signes . . his countrey . . his speech . . malchus his kinsman tels him of the garden , where he had newly commited a riot , and struk off his kinsmans eare . ● . he is an eye-witnesse , and appeales to peter ; did not i see thee with him in 〈◊〉 . ●den ? peter could not now but know his falshood was knowne , and yet 〈…〉 himselfe in that which all see but himselfe , and after the manner of impu●●nt malefactors , thinks to outface all still . note . it seemes the galileans speake no other tongue then the jewes , but in another dialect , or pronounced otherwise , by which pronunciation they gathered him to be a galilean . as in our nation , the same speech is in the southern and northerne countries , but the pronunciation and dialect differ , that they shall easily know a northerne man by his speech , if he continue there from the southerne ; such difference it seemed was betweene them of galilee from them dwelling about jerusalem . this was indeed but a poore reason , and no strength in it ; for peter might well have excepted against it , and have quitted him of it farre better and handsomer then he did ; for will this prove him a disciple , because he was a galilean , or because he spake as a galilean ? for , were there not many of galilee , and which spake as they which were no disciples ? must every one of galilee be a disciple presently ? hath christ on the sudden a whole countrey of disciples . note . what poore reasons and weake arguments goe currant against christ and his disciples ? mat. . . christ eats with publicans and sinners ; he is invited to mens houses , therefore he is a good fellow , a glutton , a drinker of wine . john baptist came in austere and abstinent manner , therefore he hath a divell in consequent , but enough to refuse their person , and their doctrine . sam. . . abimelech refreshed david , therefore a traytor ; the same at this day ; let a preacher come as john baptist , be strict in his doctrine , in his life , be rough to remove high holds of sin ; oh he is so precise , so singular , so tart and rough , he preacheth onely damnation , he preacheth the law , therefore no good preacher , comes neere the sins of persons , a factious preacher or puritan ; let him come milde , gentle , converse familiarly and freely with men ; oh he is a flatterer , a companion , time-server ; thus shall a godly preacher every way be turned off . reas. . let a good man by doctrine or life disgrace sin justly , sinners will be ready to disgrace them unjustly ; whatsoever comes to hand will serve their turne as a stone to fling at goodnesse , a slander , a suspition , nay a necessary duty ; thou wast with christ ; an hearer of sermons , therefore an hypocrite . . a desire in the wicked any way to blemish such as take more notice , or any way discover their foule spots , and therefore will assault their names if not for great things , for smaller ; if not for evill , for good ; if not for substance , for shadowes and trifles , they must keepe themselves doing ; paul mad , disciples divels . . they hope to discover their owne faults by clamour against them that find fault with them as most faulty ; the most shamefull offendors are the most shamelesse accusers , none worse then they . vse . not to be too credulous when we heare religious persons and men fearing god accused , and their faults aggravated ; for though good men are not saints exempted from failing or error , yet commonly they are not faulty in the matter , or in that measure that evill men and scorners most accuse them in . . evill men will make mole-hils swell to such mountains against godly men ; how would they insult if they can catch just advantage ? let godly men be so much the more watchfull and carefull ; if they cannot stop their malice , yet to stop their mouthes , and starve their malice , leaving it no just matter to feed upon ; offences must come , but wo he to him by whom they justly come . . comfort our selves , if our conscience tels us we suffer causelesly , or for innocency , if they beat us with the same staffe they did christ , luke . . i finde no fault in him , let us chastise him , and send him away . note . this was indeed peters honour which they object as a crime , his speech bewrayes him , a christian , a disciple . let our speech manifest our selves christians , both for the matter , as 〈…〉 all did not , and for the manner as his they say did . reas. . a note of a true israelite to speake the language of canaan , pro● . . . a wise man will guide his speeches wisely , a christian man christianly . . no better way to expresse love to god and man then by speaking for god , and for mens edification . . imitate christ , testifie thou hast been with him ; never man spake so , nor can speake so , but we must imitate him , and make him our president , his speeches were either for god to set up the glory of his father , or to god , in fervent prayers and praises for himselfe and others . or else to man either for the conversion or confirmation of the elect. or for the just admonition or conviction of the wicked . his words were never idle or empty , but filling and feeding many . vse . happy is that man whose words testifie him a disciple of christ ; would to god a jew could thus accuse us christians . meanes . get a good fountaine of a good heart , that is a good treasury , mat. . . psal. . . prov. . psal. . . . propound a good end , that thy lips may feed many , and thy speeches minister grace , may tend to gods glory , edification of many , and discharge of thy owne duty ; so david professeth , psal. . . i will take heed to my wayes that i offend not . . prayer . lips are sealed till the lord open the mouth , psal. . . the lord must disposs●sse this dumb devil that makes us tongu●tyed when we 〈◊〉 speak , and psal. . . set a watch o lord , and keepe the doore , &c. but how darest thou professe thou hast beene with christ , or art a disciple , or christian , in whose mouth dwell oathes , lyes , curses , rottennesse , ribaldry , slandering , whispering , &c. consider , . thou that takest no account of thy words , the lord hath a time to call every of thy idle words to account , and thee for them , much more for hurtfull and deceitfull , wicked and poysonfull . . it is froth and filthinesse of a bad heart , skum of a boyling heart . . so it is a worke of darkenesse as well to speake wickedly , as to doe wickedly ; a good man , a childe of light , must make conscience of filthy words as well as filthy actions . vers. . and he began to curse and sweare , saying , i know not this man of whom ye speake . peter was now in great danger , he heares of the garden , and is in danger to be revenged for his tumult , his quarrell , and wronging malchus , he is pressed by evident signes that he was with christ , and now if he bestir him not , he shall not avoyd present danger ; or if he do , he shall be branded for a common lyar and perjur'd person for ever , and therefore out of great feare he more stoutly denyes his master then before , and because neither his simple denyall will serve him as in the first , nor his binding it with oaths , and swearing as in the second ; as if he had not done enough , he curseth and imprecateth himselfe , wishing not onely mischiefe to himselfe , but calling on god a just judge to avenge the falshood , and inflict the deserved punishment on him if he knew of whom he spake ; oh fearfull sin ! . to deny his lord and deare master . . after so many warnings on christs part . . after so many confessions and professions of his owne . . after so often , three severall times , so much time of deliberation coming betweene ; one might seeme infirmity , but thrice argues resolution . . with lying and perjury . . with cursing and imprecation . thus peter is in the forwardest of them that make falshood their refuge and trust in lyes . note . how a man having begun to fall fals apace , and hath no stay of himselfe till the lord stay him ; peter here falls from lying to false swearing , from swearing to cursing ; as hamans wife to haman , if thou begin to fall , thou shalt surely fall , so fall followes upon fall where the lord with-drawes his hand , or stands aloofe . . wicked men shall fall from evill to worse , till they fall into hell ; saul from disobedience to sorcery , from sorcery to selfe-murther ; pharaoh shall fall ten times and not be warned till he fall into the bottome of hell ; and even the child of god may fall fearfully , and should finally were he not stopt and staid , and supported , as in our example . reas. . satan would have every man sins out of measure sinfull ; and every yeilding to temptation invites his violence , and nothing will serve evill men but ryot and excesse of sin . . one sinne commonly goes not alone , but one puls on another ; a garden undrest hath not one weed , but of all sorts of weeds ; as graces go in a chaine , faith brings love , love obedience ; so vices go in a linke , and sins are concatenated ; davids security brings lust , lust whoredome , adultery murther . solomon first betakes him to idolatrous wives , then to idolatrous worship ; sin as we 〈◊〉 a good fellow , one hangs to another as bars , one sin cannot well be defended without another , or covered . . one faculty corrupted corrupts another ; imagination being corrupted by cogitation of sinne , that corrupts the judgement , the judgement corrupts the affection , so as there is delectation in sin ; affections corrupts the will , bringing it to consent , the will corrupts the parts by repeating custome and habit ; thus sin in the soul as a gangreene in the body eates up the next parts , till it speedily mortifie the whole . . the lord in justice often punisheth sinne with sin , as pharaohs sin with obstinacy and hardnesse , exod. . . the gentiles , by giving them up to their hearts lusts , rom. . . vse . to stay beginnings of sinne ; sinne as an infant at first may easily be overcome as being weakest ; stop the fountaine , close the windowes , else thou shalt find it easier to get into the midst of sin , then find the way backe againe ; israel went at his owne pleasure into egypt , but could not come backe againe into canaan when they would ; a man may leap quickly and nothing lets him till he come into the bottome of a pit , but he shall get out with more leasure and difficulty . means . . therfore our savior saith ; watch and pray , least you enter into temptation ; if once ye enter , ye will not come out without a foyle , much lesse move to sin and offer temptation . . buckle the feare of god unto thee , which is the beginning of wisedome ; else thou goest headlong in sin ; experience we have of men that at first are ashamed somewhat of what they doe , and get some cloaks , some covers to hide themselves under , but by a little continuance grow to some boldnesse , and cast away feare ; very shortly grow to impudency and hardned faces in their sins , care not , nor fea●e what men see or say of them , and presently from not fearing man , come not to feare god at all ; but as nimrod was a mighty hunter before the lord ; so these mighty drunkards before the lord , mighty adulterers , usurers , swearers , cursers , raylers before the lord , no fear of god restrains them ; take heed therefore and feare . if a pillar , a rocke , one chosen by christ could fall so headlong , let us not presume on our strength . psal. . . stand in awe and sin not , heb. . . by faith noah being warned of god of the things which were as yet not seene , moved with reverence , prepared the arke to the saving of his houshould , through the which arke he condemned the world. . consider thy danger to fall , and so far , so suddenly under prop thy selfe with good meanes afforded by god to up hold thee , as . the preaching of the word ; many say , what need so much preaching ? what need preachers be so instant , so earnest in threatning us ; god is mercifull for all that ; but god will make good their words against the soule of the wilfull sinner ; seest thou no need of such earnest preaching , thy blind eyes see not the danger before thee , but gods seers do ; that notwithstanding their paines and labour thy sinne is a ripening , and thou art running headlong , or rather flying swiftly to thine owne damnation ; if the trumpet will not awake thee , i feare thou art de●● . . make use of the rods and crosses of god brought on thee to stay thee from the excesses of sin ; where the lord cannot prevaile with the rod of his mouth he comes with the rod of his hand , and lasheth him sometimes with the losse of goods or friends , wife , children , &c. sometime with shame and losse of good name and respect ; suffering them to fall into some notorious and shamefull sinne ; sometime with smart and pain in body , with lingring diseases , &c. and all to helpe them out of sinne ; if these be slightly passed by , they are forerunners of mischiefe ; as thou makest haste in sin to come to the height , so the curse hasteneth which will oppresse thee eternally ; as elyes sons regarded not their fathers admonishions because god would destroy them . . let the mercyes and favours of god be so many sermons of ●●●entance , rom. . . knowest thou not that the bountifulnesse of god should lead thee to ●●●entance ? and a note it is of a wicked man , not to be drawne to god by cords of love . isa. . . let mercy be shewed to the wicked , he will not repent , in the land of uprightnesse he will doe wickedly . hast thou any life in thy soule , and feelest not what great mercyes god offereth unto thy soule , body , thy selfe and thine ? hast thou any sense and understanding in scripture , and seest not how the lord still makes sin more grievous by mercyes received and despised ? isa. . . sam. . . in david himselfe : gen. . . rubens excellency gone , because being excellent he gat up into his fathers bed ; a fearfull thing to have meanes of repentance without the grace of repentance . register up the mercyes of god to thee , as the ancient beleevers did , set up an altar in thine heart to offer sacrifices of praise and thankes , take thy selfe to taske , aske the question ; oh what have i done for all the benefits , &c. shall i do so still ? let thy thankefull obedience be as a monument set up , that others may see that gods mercyes have deeply affected thee . doctr. note . that peter was not so assaulted by both the former temptations as by this , nor is in so great danger . the last temptation is commonly the worst and strongest , and most dangerous , and the most dangerous reserved till the last place ; satan bids not peter curse himselfe if ever he knew the lord , for this he would have detested ; but first follow aloofe , and then goe into the high priests hall , then sit among gods enemies , then doe as they did , and having once denyed his lord , stands to it stoutly . so judas , he doth not as first bid him betray his lord ; for , as wicked as he was he could not be tam repentè improbus ; but first to covetousnesse , and blinded his eyes with the offer of thirty pieces , and then struck up the matter by degrees , and yet after the betraying of his lord , he must goe and hang himselfe . he doth not usually tempt the adulterer to cast himselfe upon the bed of his harlot ; but first david must looke upon bathsheba , and that is a small thing , then grow to liking , then to familiarity , and then to commit the hainous fact of adultery . he doth not usually tempt the cruell man to murther his neighbour or brother at first , which is fearfull and desparate , but first to dislike and fall out with him , then to hate him , then to kill him actually . reas. . this is satans method in his temptations , to begin with small things wherein so much blacknesse appeares not , which are easily swallowed , wherein men are more secure , as not thinking them to need any great resistance ; but there he meanes not to stay ; experience of every day shewes , that being to deale with melancholly dispositions , he makes them discontent and impatient in some crosse or losse , which is a great sinne , but lyes close and hides it selfe , as in a just sorrow ; then brings them to discontent themselves in gods blessings , they joy not in husband , wife , children , wealth , nor any thing ; then to fall out with himselfe , no joy of themselves ; and then the last temptation is worst , to kill thy selfe or thy children , which was too blacke at first , and needed a time to prepare them . . satans subtilty , who knowes well by lesse temptations to make way to greater , as a cunning thief by a little hole can wrinch up and open a great gate ; so this subtill serpent can by a little hole winde himselfe into the heart , and cast open the doores to all robbers and spoylers . vse . where satan begins his temptations , begin our resistance ; we are wise for our bodyes , to prevent diseases in the first grudgings , so for our soules , kill the hellish serpent in the shell , eph. . . give no place to the divell . wise citizens keepe every enemy without the wals. solomon first betakes him to idolatrous wives , then to idolatrous worship ; sin as we 〈◊〉 a good fellow , one hangs to another as bars , one sin cannot well be defended without another , or covered . . one faculty corrupted corrupts another ; imagination being corrupted by cogitation of sinne , that corrupts the judgement , the judgement corrupts the affection , so as there is delectation in sin ; affections corrupts the will , bringing it to consent , the will corrupts the parts by repeating custome and habit ; thus sin in the soul as a gangreene in the body eates up the next parts , till it speedily mortifie the whole . . the lord in justice often punisheth sinne with sin , as pharaohs sin with obstinacy and hardnesse , exod. . . the gentiles , by giving them up to their hearts lusts , rom. . . vse . to stay beginnings of sinne ; sinne as an infant at first may easily be overcome as being weakest ; stop the fountaine , close the windowes , else thou shalt find it easier to get into the midst of sin , then find the way backe againe ; israel went at his owne pleasure into egypt , but could not come backe againe into canaan when they would ; a man may leap quickly and nothing lets him till he come into the bottome of a pit , but he shall get out with more leasure and difficulty . means . therefore our saviour saith ; watch and pray , least you enter into temptation ; if once ye enter , ye will not come out without a foyle , much lesse move to sin and offer temptation . . buckle the feare of god unto thee , which is the beginning of wisedome ; else thou goest headlong in sin ; experience we have of men that at first are ashamed somewhat of what they doe , and get some cloaks , some covers to hide themselves under , but by a little continuance grow to some boldnesse , and cast away feare ; very shortly grow to impudency and hardned faces in their sins , care not , nor feare what men see or say of them , and presently from not fearing man , come not to feare god at all ; but as nimrod was a mighty hunter before the lord ; so these mighty drunkards before the lord , mighty adulterers , usurers , swearers , cursers , raylers before the lord , no fear of god restrains them ; take heed therefore and feare . if a pillar , a rocke , one chosen by christ could fall so headlong , let us not presume on our strength . psal. . . stand in awe and sin not , heb. . . by faith noah being warned of god of the things which were as yet not seene , moved with reverence , prepared the arke to the saving of his houshould , through the which arke he condemned the world. . consider thy danger to fall , and so far , so suddenly under prop thy selfe with good meanes afforded by god to up hold thee , as . the preaching of the word ; many say , what need so much preaching ? what need preachers be so instant , so earnest in threatning us ; god is mercifull for all that ; but god will make good their words against the soule of the wilfull sinner ; seest thou no need of such earnest preaching , thy blind eyes see not the danger before thee , but gods seers do ; that notwithstanding their paines and labour thy sinne is a ripening , and thou art running headlong , or rather flying swiftly to thine owne damnation ; if the trumpet will not awake thee , i feare thou art dead . . make use of the rods and crosses of god brought on thee to stay thee from the excesses of sin ; where the lord cannot prevaile with the rod of his mouth he comes with the rod of his hand , and lasheth him sometimes with the losse of goods or friends , wife , children , &c. sometime with shame and loose of good name and respect ; suffering them to fall into some notorious and shamefull sinne ; sometime with smart and pain in body , with lingring diseases , &c. and all to helpe them out of sinne ; if these be slightly passed by , they are forerunners of mischiefe ; as thou makest haste in sin to come to the height , so the curse hasteneth which will oppresse thee eternally ; as elyes sons regarded not their fathers admonishions because god would destroy them . . let the mercyes and favours of god be so many sermons of repentance , rom. . . knowest thou not that the bountifulnesse of god should lead thee to ●●●entance ? and a note it is of a wicked man , not to be drawne to god by cords of love . isa. . . let mercy be shewed to the wicked , he will not repent , in the land of uprightnesse he will doe wickedly . hast thou any life in thy soule , and feelest not what great mercyes god offereth unto thy soule , body , thy selfe and thine ? hast thou any sense and understanding in scripture , and seest not how the lord still makes sin more grievous by mercyes received and despised ? isa. . . sam. . . in david himselfe : gen. . . rubens excellency gone , because being excellent he gat up into his fathers bed ; a fearfull thing to have meanes of repentance without the grace of repentance . register up the mercyes of god to thee , as the ancient beleevers did , set up an altar in thine heart to offer sacrifices of praise and thankes , take thy selfe to taske , aske the question ; oh what have i done for all the benefits , &c. shall i do so still ? let thy thankefull obedience be as a monument set up , that others may see that gods mercyes have deeply affected thee . doctr. note . that peter was not so assaulted by both the former temptations as by this , nor is in so great danger . the last temptation is commonly the worst and strongest , and most dangerous , and the most dangerous reserved till the last place ; satan bids not peter curse himselfe if ever he knew the lord , for this he would have detested ; but first follow aloofe , and then goe into the high priests hall , then sit among gods enemies , then doe as they did , and having once denyed his lord , stands to it stoutly . so judas , he doth not at first bid him betray his lord ; for , as wicked as he was he could not be ●am repentè improbus ; but first to covetousnesse , and blinded his eyes with the offer of thirty pieces , and then struck up the matter by degrees , and yet after the betraying of his lord , he must goe and hang himselfe . he doth not usually tempt the adulterer to cast himselfe upon the bed of his harlot ; but first david must looke upon bathsheba , and that is a small thing , then grow to liking , then to familiarity , and then to commit the hainous fact of adultery . he doth not usually tempt the cruell man to murther his neighbour or brother at first , which is fearfull and desparate , but first to dislike and fall out with him , then to hate him , then to kill him actually . reas. . this is satans method in his temptations , to begin with small things wherein so much blacknesse appeares not , which are easily swallowed , wherein men are more secure , as not thinking them to need any great resistance ; but there he meanes not to stay ; experience of every day shewes , that being to deale with melancholly dispositions , he makes them discontent and impatient in some crosse or losse , which is a great sinne , but lyes close and hides it selfe , as in a just sorrow ; then brings them to discontent themselves in gods blessings , they joy not in husband , wife , children , wealth , nor any thing ; then to fall out with himselfe , no joy of themselves ; and then the last temptation is worst , to kill thy selfe or thy children , which was too blacke at first , and needed a time to prepare them . . satans subtilty , who knowes well by lesse temptations to make way to greater , as a cunning thief by a little hole can wrinch up and open a great gate ; so this subtill serpent can by a little hole winde himselfe into the heart , and cast open the doores to all robbers and spoylers . vse . where satan begins his temptations , begin our resistance ; we are wise for our bodyes , to prevent diseases in the first grudgings , so for our soules , kill the hellish serpent in the shell , eph. . . give no place to the divell . wise citizens keepe every enemy without the wals. . the lesser the sin to which thou art tempted , the more suspect the enemy that he 〈◊〉 a further drift hid from thee ; suppose that be but a little one , it hath certainly hold of a greater , though a little poyson be deadly ; he tempts thee to goe into such a company , thou leavest thy calling , thou spendest thy time , abettest idle persons in idle courses , there thou pourest out vaine words , there thou scornest , jestest , quarrellest , there thou swearest , cursest , perhaps as peter ; satan bid thee not at first curse and sweare ; but this was his intent , thus he hath gained and made thee a greater looser then thou lookedst for . seldome tempts he men to hate all religion at first , but first scorne these puritans , hate such and such a pre●cher , raile on him , belye him , persecute him , heare him not , he never preacheth good to thee ; and thus by degrees leads him to cast up all religion , and to turne plaine atheist . . feare not to be too precise , nor scorne others as being so ; what , say some , they be so precise , they may not sweare a small oath , nor we may not be merry , nor passe some time in sports and recreations , we may never be angry or speake one hasty word , we must be saints , flesh and blood must be without infirmities . . but first satan desires but to get thee to pretend this , against thine owne safety . . it is more then thou art aware off , when satan hath prevailed , that then thou shouldest account thy watch against small sinnes scruple and precisenesse . . if satan should here desist , thou mightest with more reason so plead ; but by these lesser evils he knowes how to make way for greater , and you shall not heare one of a thousand thus pleading for small sins , but some raigning sin or sins have him under , or shall have . . nay , happy might we be , if we could meet every sin in the first rising of the heart , cut off adultery in the looke , murther in the angry thought , choake idle words within the throat , and cut off evill actions in the motions , in the occasions ; this is a precisenesse that well pleaseth god and disappointeth satan in his further designes ; resemble such as are taught by grace , thou canst not be hard enough for that enemy . doct. note . peter having a bad cause , thrust it on by bad meanes , before by false swearing , now by fearfull execration and cursing of himselfe , and indeed bad meanes are never far to seeke , but are at hand to boulster up bad courses , and even good men are ready to use bad meanes for their owne safety and purposes ; jacob must get the blessing by a lye or two ; as peter here will escape death by denying the lord of life ; lot will save his guests by prostrating his daughters . vse . beware of these base tricks to save our selves by ; many urged , and some scarce urged , in things they would conceale , flye with peter to lying , to false swearing by horrible oathes , and to fearfull cursing ; god confound me , as god shall judge me , god let me never live , let me never speake , let me sinke where i stand , i would i were hanged , &c. and all this while call god a judge against themselves . alas , thou knowest not what thou sayest , or doest . this ordinary cursing in true things or false , is an open and notorious brand of a forlorne and wicked miscreant , who without all feare of god tosse curses against themselves and others as tennis bals out of their mouths ; these tongues are kindled with the fire of hell , james . . how contrary is this to the nature of gods childe , who is called to blesse , and be blessed of god for ever , is a sonne of blessing ; who must not curse them that curse him , but a priest unto god , rev. . . whose office was to blesse the people , numb . . rom. . . blesse and curse not . how contrary to the nature of the blessed god , who being full of mercy and compassion , is made an executioner of the malice of wretched men : doest thou thinke that god will be at the command of every mischievous wretch to wreake their malice , as the divell is at the witches command ? object . then my curse doth him none ill ? answ. thou throwest the sweet name of god into a sinkehole , and hast executed thy malice , and art a man-sl●yer , &c. you have lately heard how that same curse compassed , and doth still , the jewes at this day ; his blood be on us and our children . and thy curse against thy selfe or others shall as a garment cover thy selfe , and as water come into thy bowels and rot thee away , according to thy curse . many stories i could alledge of such as whose curses have instantly over-taken them , some in one kinde of death , some in another . if god have let thee hitherto outstand thine owne curse of thy selfe , it is to provoke thee to repentance , and bewaile so high a sin against gods soveraignty and thine own salvation . vse . see in peter , how little swearers and cursers are to be beleeved ; many oathes and curses make not a matter good , but farre worse and lesse credible ; for he that makes no bones of needlesse swearing or cursing , be sure hath made none of a lye , no more then peter ; will a wise man think thou speakest truth , because thou swearest and cursest ? i would be charitable , but i cannot be so blind , but thou mayest lye as well as sweare , or curse uncalled , as here these men beleeve peter as little as before . vse . peter sins so foulely as he could doe , more to sinke himselfe into eternall damnation ; wonder to see the childe of god fall so headlong : where is peters free-will , that so little besteads himselfe in so great need ? how can the pope challenge from him freedome from errour ? how can they exempt themselves from errour , who at this day teach men to imitate peter in lying , swearing , and cursing themselves ? object . prove it and i will be no papist . answ. rhemists testament in acts . . if thou be put to an oath to accuse catholiques , if thou hast no courage to refuse , know that such an oath bindes not at all in conscience . note . though peter here sweare and curse , they beleeve him as little as before ; they beleeve their eyes , they saw him in the garden , knew him by face and by speech ; why doe they let him goe and draw him to no further punishment ? answ. . time was not yet ; when peter was old , then he must be led where he would not . . christ had said that his disciples must goe their way . reas. . every temptation and danger is limited for substance , manner , measure , and all circumstances , beyond which the enemy cannot goe . here temptations come thicke upon peter , one in anothers necke , but shall not utterly overthrow him ; besides , these were as restlesse against peter as against his lord , yet can they not touch an haire of his head , because his houre was not yet come , as his lords was . reas. . let the adversaries be never so violent and busie , yet gods providence is so wakefull , as nothing shall befall , wherein he hath not a good hand and a good end . . gods mighty power restraines sathans power and his instruments , who are as lyons in chaines . a legion cannot hurt a swine of gaderens , till christ say , goe ; and when he permits satan to molest job , he commands him in save his life . vse . comfort to the godly , who are never so committed or permitted to sathan or danger , but that the lord watcheth over their life and salvation , yea , their very haires , &c. goe on therefore chearfully in the lords worke , while thou hast a day . tell herod that fox ( saith christ ) i must worke to day and to morrow . verse . then the second time the cocke crew . ] that the cocke crew againe , was an ordinary and natural thing ; but at this time ordained for a speciall end . first , to put him in minde of his promise . . to reprove him of his sinne ; for as the dumbe asse reproved the foolishnesse of the prophet , so the cocke here reproves the foolishnesse of peter . . to beare witnesse to the words of christ , which peter will not , till now , believe to be true . . to accuse peter to his owne conscience , he should have cryed and crowed aloud and lifted up his voyce , to have awaked others out of their sinne , but he needs the voyce of a cocke to helpe him out of his sin . secondly , he is admonished by this voyce , that the silly cock kept his watch , according to the word of his creator ; but peter hath not kept his watch with his lord , but fearefully fallen in his station . doctr. note , if peter will not heare the voyce of his lord , and be taught by his master , he shall heare the voyce of the cocke , and be taught by him . god puts his creatures to a threefold use . . to serve man serving his lord , the best of them not too good ; the angels fellow servants . . to punish man rebelling against his lord ; for they all take their lords part , are his hoasts , his armies , as against pharaoh . . to teach man many lessons , which otherwise he is loth to learne ; as when balaam will not heare the voyce of god , god opens the mouth of the asse , and she speakes , numb . . . so when peter will not heare the voyce of his lord , his lord opens the mouth of the cocke , and he speakes . if the stiffe necked jewes will not heare the voyce of the prophets , the very oxe and asse shall be called in to teach them to know their owner and feeder , isay . . quest. but have the creatures more power to teach then god himself , or why doth the lord thus use them ? answ. god is the chiefe teacher , what minister or instruments soever he useth , he teacheth principaliter & authoritative ; but all creatures teach ministerially , and all their voyce is subordinate to the voyce of god ; as this cocke was to christ. and therefore god speakes not to us by creatures , as if they had more power and perswasion to effect what he cannot ; but hereby to shame the dulnesse and obstinacy of men , whose sinne hath made them inferiour to the very creatures , over whom the lord gave them lordship and soveraignty . now balaams asse is wiser then his wilfull master ; and man who was made lord and ruler of the creatures , is now become of lesse understanding then they , yea , must be brought into order by them whom he should order . vse . to heare the voyce of the creatures waking us , calling us , inviting us to repentance . their voyce in generall and in speciall ; not one of them , but all in their kinde reprove mans rebellion ; they stand in their kinde and station , man doth not . the cocke crowes and keepes his watches according to the law of his creation ; so doe they all further then mans sin hath disordered them ; when as great a disciple as peter sleepes and snorts , and cannot watch one houre with his lord ; not one of them but all of them by their example , teach us to grow weary of our present servitude of sinne , and wait for promised deliverance , rom. . . shall we be more senselesse then insensible creatures ? all of them call for our obedience ; our ready attendance to performe the lords hestes and commandements . the sunne rejoyceth to runne h●s course . if he speake to the fire , water , to the frogs , to grashoppers , to winder , they obey his word . oh how should his word binde the reasonable creature , to whom it was delivered ? in speciall ; heare the voyce of the dove , learne simplicity ; of the serpent learne wisdome ; of the emmet learne providence ; of the fowles and lillies learne contentment and confidence ; of the storke , crane and swallow to know our season . vse . but much more heare the voyce of the creator . peter should first have heard the voyce of his lord , and then the cocke might have spared his voyce . and know , if thou wilt not heare gods voyce accusing thee , as peter would not , thou shalt heare the voyce of one cocke or another ; one creature or other accusing and condemning thee . if cain will not hear the lord accusing him , and take up his lamentation , he shall hear the blood of his brother ; a fearfull voyce of blood accuse him . if covetous persons and usurers will not heare the voyce of gods word accuse them , they shall heare the voyce of the rust , and their gold and silver , yea , the stone in the wall and timber in the roofe shall cry against them . if saul will not heare the voyce of the lord , the voyce of the sheepe and lowing of the oxen shall proclame his rebellion . if gods voyce cannot prevaile against thy sin , the cry of thy sin shall come up in the eares of the lord , and prevaile even against thy too late cries for mercy . then peter remembred the words . the time , then. . the meanes . . the manner , wept . now we come to peters conversion ; wherein is . . agnitio peccati ; the knowledge of his sinne , by two meanes . cocke crew . . christ looking back , luk. . . . the manner of his repentance : . went out . . wept bitterly . time , then. note . peter now begins to waken and come to himselfe . there is a time when god will awake the elect out of sinne , who suffers none of his to sleepe in death . psal. . . though he fall , he shall not be cast off ; for god puts under his hand . cor. . . we are cast downe , but we perish not ; god is faithfull to give with every temptation an issue . hence we read of the saints that have layne a great while , as if they had bin quite cast off , as david , josephs brethren , solomon , manasses ; but in gods time remembred and called to mercy , as lazarus lay foure dayes in the grave , but was at length raised ; the same in this first resurrection . reas. god loveth with an everlasting love , and leaveth not very long , not to their losse but good . vse . farre ( we say ) he goes that never turnes ; the godly never goe so farre ; though peter went so farre , yet repented ; the prodigal sonne went into a farre countrey , but at last came to himselfe , and so to his father . . hence take no warrant to venture ; a river that seemes shallow at brinke , may ducke him that will wade along , and many adventurers are never fetcht out ; thinke with thy selfe it is no small power nor mercy to bring a sinner backe out of the depth of any sinne ; it was a wonder that ever jonas was brought safe to land out of such a deepe , presuming to run from god. this doctrine is for penitent not presumptuous sinners . vse . thou that hast taken a time to sinne , examine whether thou hast found a time of repentance ; for if thou belong to god , thou hast or must ; and let it be a motive to hasten our repentance , lest delaying too long , thou be forced out of anguish of soule to say with that desparing papist , i have sinned with peter , but not repented with peter : a signe of a reprobate , not to finde repentance , as esau , judas . . how to understand that and such places , tim. . . if we denie him , he will deny us , except himselfe graciously looke upon us , to give us repentance and recover us . note secondly , peter hath no sooner sinned , but he returns and repents . the fittest time of repentance is presently upon the sin , without delay . david sam. , . had no sooner numbred the people , but his heart smote him . luke . . zacheus presently made restitution , so soon as he knew his sin . motive . consider the exhortation , heb. . . to day if ye will heare his voyce : hast thou a lease of thy life till to morrow , that refusest to repent to day ? the day may come on thee as a snare , luke . . sinne gets strength by continuance ; thou art unfitted to morrow , grace weaker , corruption more rooted ; the nayle is hard driven in ; conscience more corrupted by custome of sinne ; now wrath treasured , rom. . heart more hardned through deceitfulnesse of sinne , heb. . . . nature teacheth in other things to take the fittest season ; to sowe in seed-time , to make hay while sun shines , to trade while fayre lasts , to take the winde and tyde , which stayes for no man. let grace teach thee to know thy season , thy day of visitation ; looke on christ mourning over jerusalem , that knowes not the season of her own mourning . . late repentance is seldome true repentance ; we never read of any that repented at last but one , that we should not presume ; and yet one , that none should despaire . august . for god giving now a call , and putting forth his voyce , if thou wilt not heare , god may be not onely dumbe , never to call thee hereafter , but deafe , never to heare thee call , prov. . . and it i● just , that thou who wilt not be at gods command , to repent now , shalt finde that repentance shall be out of thy command hereafter . the like of forced repentance , of such as be sicke or distressed , pretend a repentance , pray , promise , cry , vow , and what not ? but not rising out of love , but forced feare , their feare is slavish and base , and so is their repentance ; and so they grow worse in time . the divell returnes with seven worse spirits ; and running away from god againe , god is gone farther then ever . secondly the meanes of peters repentance was , the knowledge of his sinne , wrought by two means . without him , . crowing of the cocke . . looking backe of christ. . within , . remembring . . weighing the words of christ. note . the cocke crowes the second time , and by this crowing peter is wakened . quest. why had this second crowing effect , and not the first ? it was as loud . ans. . so now unto us , that god will call men when he pleaseth . . that he tyeth not himselfe to such meanes as he tyeth us unto . . that we should looke beyond the meanes for the successe and blessing of them . . to note how farre a degree of sinne peter was now entred into , who had wonderfully grieved the spirit , and hardned his owne heart so far , as the former admonition was lost upon him . we read of few of the children of god , but they have bin moved and wakened by the first crowing of the cocke , as good david by the admonition of nathan ; so hezekiah , &c. but to peter the cocke must crow againe , according to christs prediction . vse . comfort to painefull ministers , who are the lords cocks , cry out and crow against the sins of men , labour to awaken sinners , proclaime to them their sinnes and danger , but they heare not , remember as little as peter ; no good is done . what comfort have they , but that the cocke may crow the second time and be heard at one time or other ? the lord may let them see their labour not lost ; god hath his set times to bring things to passe . the time of sauls conversion was when he was most furious ; and this time we wait and pray for , to men as furiously bent against gods word and gods ministers , as saul against the church . vse . to shew us where the fault is , that the word so little profiteth among many ; the fault was not in the cocke at first that peter remembred not himselfe , but in himselfe ; so when little good is done , the fault is not in the preacher or in the word , but in the hardnesse of thy heart . was the the fault in moses and aaron , that pharaoh let not the people go ? was not the fault in that herod would not let go herodias ? vse . in use of meanes still to depend on gods blessing , that he would open the ear , and accompany his word with his blessed spirit ; for the hearing eare is from him , job . . . god speakes once or twice , and one sees it not , till he open the eares of men which were sealed , ver . . god hath spoken not once , but a thousand times amongst you ; but a number of tuffe corruptions in the heart are like ear-wax which stops that the voyce cannot enter in . this is the cause that many are like the fish in the sea who lives in salt water ▪ but without all taste of saltnesse . a setled ministry is like the salt of the earth under which many live without any seasoning , because they neglect the higher teaching , even the spirit of truth that must lead them into all truth , john. . . externall meanes to bring peter to acknowledgement of his sin ; christs looking backe upon him , non oculo exteriore , sed oculo clementiae . by this looking backe of christ we must not conceive a bar turning of his face or eye upon peter , nor an extraordinary looke or countenance ; for christ also set his eyes upon judas when he came to apprehend him , and on pilate sitting ready to sentence him , and on the jewes stoning him , who were never the better by christs looking upon them ; but with his looke he adjoyned a gracious and secret efficacy of his blessed spirit . the very lookes of christ was a most real and effectual sermon to peters heart ; the tongue of christ was now otherwise employed in defence of his innocency and putting of the malitious accusations of the wicked jewes ; but the eyes of christ silently speake unto peter after this manner ; oh peter dost thou thus persist in denyall of me thy lord ? where is thy faith , thy fidelity , thy love , thy great promises of not forsaking me ? have i made thee of a poore fisher , a chiefe follower of me to this end ? is it not enough that thy eyes see me despised and refused among mine enemyes , but thou must also deny and refuse me ? oh peter , these vex my body , but thou my mind ; thy unkindenesse is greater to me then theirs , and thus the lord might take up the complaint , psal. . . i looked on my right hand , and behold there was none that would know me , all refuge failed me , and none cared for my soule ; he looked for no great helpe on his left hand among his enemyes ; for even his dearest friends and disciples on his right hand failed him , and knew him not . note . christ hath an eye of grace and favour for his people in all sad cases . i have surely seen the affliction of my people in egypt , exod. . . the eyes of the lord run to and fro throughout the whole earth , to shew himselfe strong in the behalfe of them whose heart is perfect towards him , chron. . . the eyes of the lord are upon the righteous , and his eares are open unto their cry , psal . . reas . his heart is upon them continually , and then no wonder if he have a loving eye toward them ; because , where the heart loves , the eye lookes , and is loth to be taken off ; as it was said of the temple , king. . . mine eyes and my heart shall be there perpetually . . is there not a cause ? peters case in the text tels us , that even a good soule needeth christs looking to it , that so it may recover out of every fall , and stand in termes of favour with god ; all meanes else without a gracious aspect from heaven will never keep us tyte in the course of true piety . . when all is well with the soule in respect of grace and gracious conformity to the will of god , yet there needs a good looke from christ in respect of sound comfort , which is the light and life of the soule . the loving kindnesse of god is better then life ; and if he hide his face a little , the good soule is soone troubled , psal. . . vse . which may marvelously chear and refresh the spirit of gods people in all sad cases , that go over them from time to time , and not onely in afflictions or persecutions for righteousnesse sake , but in all their foyles and fals into sin , wherewith their righteous soules are much troubled , and sometimes ready to sinke into despaire ; yet remember for your comfort , that the high and lofty one , who inhabits eternity , lookes also unto him that is poore , and of a contrite spirit , to revive the heart of the contrite ones ; and when such doe most put away comfort , as too good for them , he will restore comforts to the mourners . vse . if christ have an eye to thee in all thy sad cases , doe thou ever remember to keepe thine eye open unto him , yea , both thine eyes . first , an eye of faith , to wait for the gracious issue he will please to give out of all thy trials : stand still , and see the salvation of the lord ; say with the church in their proverbial speech , in the mount the lord will see and be seene . what if the visi●n stay beyond thy time in hastinesse prefixed for deliverance ? yet in due time it will speake , and not lye . still therefore make use of thy faith , which is the evidence of things not seene , and the foundation of things hoped for . secondly , the eye of obedience ; still keepe close to him in dutie , whether he deliver or no ; still have respect to all his commandements ; remember how the promise runs , to keep thee in thy wayes , and in these ways be sure he will take his time , and the best time , to grant deliverance , or any mercy thou wantest . he is a god of judgement , and waites to be gracious to his people , and blessed are they that in his owne way waite for him , isa. . . vse . lastly , if god have ever an eye of love to his people , then wo be to his and their enemies ; his eye of jealousie is set against them , to root out and destroy , as the egyptians marching against israel , exod. . . the lord looked on their host , and troubled them ; so in psal. . . . vpon the wicked he shall raine snares , fire and brimstone , and an horrible tempest , this shall be the portion of their cup ; why ? for the righteous lord loveth rightousnesse , his countenance doth behold the upright ; it is time therfore for such to humble themselvs before god and his people , and take the counsell which pilates wife gave him ; have thou nothing to doe against that just man. note . peter was now at a very low water , both in respect of sin and danger , not knowing well which way to turne himselfe , and now his lord lookes backe upon him , so to turne the streame againe . the lord many times lets his people be brought into a very low estate , and then turnes their captivity for them . zachariah . . the state of godly men , is to be as brands pluckt out of the fire , miserably smeared , scorched , and in that burnt , but pluckt out . reas. . to try our faith and obedience ; as in isaac , who must not be delivered till the knife be at his throat . when jonas was wrapt in waters in the bottme of the sea , then came deliverance . . to see our inability to help our selves , therefore our lord would not hold peter from sinking , nor help him till he cryed master , save , i perish . . to set forth his mighty power which sets in when all meanes faile ; lazarus must not be raised till the fourth day , when it is impossible to the power of nature , nor christ himselfe till the case was hopelesse after the third day , and disciples faith somewhat quailed . . sore crosses drive to god , and make us seeke him diligently , hos. . . upon which search he will be found . manasses out of fetters would never seeke the lord ; that is the lords season to be found of him . david will cry out of deepes , and moses at the red sea , when there is no way of escape , cryes to the lord , and the lord cuts out a way . . it is gods ordinary dealing with sinners when they come to extremity , ●ecoms either to conversion , as peter . confusion , as judas . vse . comfort to the saints in their great troubles , seeing the lord departs not for ever , but departs for a season , that he might returne for ever ; nay his comforts are the nearest , when affliction is at the height ; as in the body , the disease come to the height , is most raging , most hopelesse ; but presently there is a change and recovery , but not before the disease have beene desperate ; so here . josephs brethren were in great extremity , and knew not what way to turne themselves , and even when joseph must needs discover himselfe unto them after he had long dissembled his affections . so the lord seemes not to know us , when we are knowne well enough , and hides his affections , when they yearne within him toward us , psal. . . he is a present refuge in time of affliction ; he steps in to abrahams comfort not till the third day , not till isaac was bound on the wood , and the deadly stroake a fetching ; he steps in for peter not till the night before he was sl●ine , act. . vse . not to be too hasty to limit the lord for time or manner of deliverance , whose helpe comes never too late , king. . . naaman would be cured by his owne devised meanes ; i thought he would in the place have called on the lord and touched and healed the leprosie ; and john . . mary would have had christ there before her brother was dead , as if now he had beene come too late . but in these and such like examples we are taught to shut up our own eyes and leave all to him who knowes times and seasons and meanes of our good . vse . . nothing can keepe god from his elect , nor them from him ; peter here was not onely in an exceeding strait of affliction , but led away in temptation , and swallowed up in the quicke sands of a number of hainous sins ; yet being the lords , the lord lookes on him , and fetches him out . the belly of the whale could not keep jonas from god , nor god from jonas , but he must deliver him againe . the hellish behemoth may seeme to swallow up peter , or any other of gods children , but he must deliver him again . in peters example , act. . we see the strongest prison , watch , chaines , cannot keepe the lord from him , nor here a stronger prison and chaine of sin cannot still bind him , but the lords very look looseth him . david rescues the sheep out of the mouth of the lyon and bear ; the true david rescues his out of the divels jawes and mawes ; death itselfe cannot keepe the elect from god , nor him from them , but at the second resurrection , the grave , the sea , the fire , water , and all elements shal give up their dead to christ ; and even not sin which is the death of the soul , nor the grave of sin which is continuance , and rotting in it , shall still hold the elect ; but this first resurrection of grace shall deliver them up to christ , and give up their dead unto the life of grace , &c. which doctrine must not encourage to sin , but stir up to repentance and the life of god , that thou mayest have some good testimony thereby of thy election . the inward meanes of peters repentance . remembred , . weighed the words of christ. note . a strong forgetfulnesse in peter , who had forgotten the words of his master , so nearly concerning him , spoken a very few houres before , yea almost the last words of his loving master unto him , yet he forgets them quite , as not spoken . because the corruption of our memoryes in things that are good , as unable to retaine good things as a five to hold water ; and who can deny this to have beene the beginning of all the sinne and misery we are wrapped in , that adam suffered to slip out of his memory the words which god himselfe had spoken a little before ? and the cause why peter here was foiled that his memory was corr●pted in all the acts of it ? the memory sanctified hath four actions . . to commit and place in the mind needfull things . . to retaine them , as in a store-house . . to recall them , on occasion . . to apply them to our owne needfull uses . peter now doth none of all these , and so fals foully . vse . see in our selves the same corruption , and such forgetfulnesse , as we have lost what peter speaks to us [ as peter ] often before the preacher have done speaking . quest. what is the cause ? answ. . want of estimation ; old men remember things they care for , psal. . . thy testimonyes are wonderfull , therefore doth my soule keep them . . want of affection , psal. . . i will delight in thy statutes , and i will not forget thy word . . earthlinesse ; for things heavenly and earthly cannot be minded together ; the same eye cannot looke upward . downeward . . see how many errors we are given up unto by reason of this corruption , which , did we remember the severall lessons we heard , we durst not , we would not venture upon . vse . the remedy of helping our memoryes . . often hearing a continuall monitor . . meditation holds things as our owne . . godly conference , a whe●stone of grace . . prayer gets the spirit , whose office it is to bring things to our memory . use these conscionably , as seeing in peter , how a corrupt memory corrupts the whole man ; heare the word carelesly as peter his lord , no marvell if thou run as far as peter , who had never returned , had not the lord looked upon him . and as into sin , so into smart and punishment , deut. . . joyned with judg. . , . when peter remembred his lords words . then when the sin was done , and he in so fearful manner denyed his lord , but not before ; so men forget the word of christ while they purpose and practise their sin ; but after the sin committed , it shall come one time or other into their remembrance . let peter deny and dissemble a while , let him lye and swear , forswear and curse , let him forget himselfe and the words of his lord , yet a little while and he shall remember himselfe . reas. . the word shall take hold on thee one time or other , zach. . . david in the pride of his heart sends out to number the people , never thinks of gods word against it , till joab had done , and so soone as ever it was done , his heart smote him , and he confessed his folly . . god crosses the conceits and conclusions of sinners applauding themselves in sinne ; oh i shall have peace , feare nothing ; he sayes to his soule , rest , thou hast enough for many years ; god crosses it , thou foole , this night shall it be required . vse . sinne thou as merrily as thou canst , as securely against the word , a day of remembrance comes , when thou thinkest them forgot they shall be brought to minde . because god is patient and holds his peace , the evill heart thinkes him like himselfe ; but a time comes to set thy sins in order before thee , psal. . . o consider this ye that forget god. let his silence and long dayes breake off thy sinne , and lead thee to repentance , and not fill up the measure of it . consider . gods silence cannot make him forget any thing he hath to doe . . he is the same that ever he was , and his memory is not so short as thine ; thy sin is written with a pen of iron in thy forehead . . what madnesse to thinke all is well that begins well , and never respect the end , but run along to deny thy heart no pleasure ? a wise man cannot thinke a present misery better then a future mercy . . sin is sweet as ratsbane in going down ; but he that forgets the danger and followes his pallate to please it , shall be shortly put in remembrance to his cost ; or like that poyson ▪ that makes men dye laughing . . sin is ever in the way and never rests ; but the order of god brings it , first , before his goodnesse and patience ; secondly , before the law and sentence . thirdly , before execution and judgement . all which shew it is an high point of wisdome , to remember the latter end of sin , which is bitternesse . vse . to teach us to remember our selves and wayes in season , and so order our wayes , as that we goe not on to the perfecting of sin . quest. how ? answ. david set the lord ever in his sight , and so fell not , psal. . . abraham walked with god , henoch , and other holy men . quest. how may i doe it ? answ. . if before the action thou consultest with god and his word . . if in the action thou remembrest the lord , whose service it is , or ought to be . . if after the action thou presentest it before the lord , if good , seeking approbation ; if evill , seeking a cover and pardon . secondly , the weighing the words of his master . the voyce of the cocke not onely puts him in minde of his masters words , but moves him to bethinke himselfe better , as one that by wofull experience begins to finde all true that his master had said . peter had heard his master telling him of his weaknesse and frailty ; but he weighed not that word ; he thinkes himselfe strong enough for all that ; he had heard his masters word telling him that he should shamefully and suddenly , even that night , deny him thrice ; but he weighes not that word , he scornes to be thought so wicked . but now weighing the words of his master , he findes himselfe in a wofull case , now he feeles the verity of his masters prediction , the vanity of his owne presumption ; now he rates himselfe that he heard not the first cocke , that he might have prevented the fearfull fals he had taken ; now the second crowing hath put him in minde of the whole matter . doctrine . not the hearing of the word , but the weighing of it makes it a powerfull meanes to helpe us out of sinne . a man may hear the word a thousand times , as peter heard the words of his master many times repeated ; but without weighing and considering it , shall never either prevent , or repent of any sin . adam heard the word of god well enough , but not well weighing it , was taken by the first temptation . reas. . as meat never so good received into the stomack , if it be not retained and digested into wholesome nourishment , is so far from profiting , as it is very hurtfull ; so the word never so powerfull , coming into the minde , if it be not considered and weighed , goes as it comes , leaves no fruit of instruction or consolation ; but ordinarily more hardens and tends to condemnation . . not the hearing of the word makes it powerfull on the conscience , but the weighing it ; for let a man heare all the sermons in the world , if he weigh not the word of god in the author of it , in the truth , in the eternity , in the necessity of obedience unto it , he shall easily loosen himselfe from obedience , further then himselfe listeth . but this consideration makes the word weighty in it selfe , and upon the consideration that god whose word it is , will ever make it good on the godly in mercy , on the wicked in justice and judgement . . is it onely weighing of the word that makes sinne weighty and burdensome ? many remember their sins but weigh them not , and so carry them lighter then a feather ; others remember them , and weigh them in false weights , or in a false manner , or lay a false finger on the scale ; our owne judgement and corrupt affections are as false weights , or we favour our selves , or we would not have our sins so heavy , so great , so damnable , though we be sinners as other men be . but if we weigh them in the ballance of the law , we shall find them weighty , and exceed the mountaines of the earth , or in the curse of the law , we shall find them so heavy as they weigh us downe to hell. or in the doctrine of the gospell , the least of our sins so heavy , that it weighs christ out of heaven or else the sinner for ever . . resolve with david , psal. . . i will meditate on thy precepts and consider thy wayes ; he knew it is not hearing or knowing that discernes betweene truth and falshood , but weighing and discerning in the ballance of sound judgement . why doth the vsurer hold his sinnes , or the drunkard , or the sabbath breaker ? &c. not because they know not what is good , what is evil , or because he is not taught , but he weighs not , nor considers the word of god ; he weighs the word in his false weights , and not his false wayes by the weights of the word , ballance of the sanctuary ; they weigh not the sinne in the sentence of the law nor by the bitter end , but present profit or pleasure . so , why doe men generally boulster themselves in all their sinnes , and embolden themselves against god and their duty , but because they weigh not the word ? they have promises , and god is mercifull , and christ dyed for sinners , &c. but weigh not to whom the promises belong , which are childrens bread . as john said to one , what hast thou to doe with prayer , or with the promises ? god will not be mercifull to an obstinate sinner ; they weigh what god is , and they weigh not themselves , what themselves are ; god is a god of mercy , but no● all of mercy ; christ is a lamb for meeknesse , but weigh it that he is a lyon also , and will tear in pieces all impenitent persons . vse . to comfort ministers who see their doctrine slightly regarded for the present ; many they have to heare , almost none consider , but see in peter , that an happy use may be made in time of things , which at first were heard carelesly ; so the disciples heard christ often speake of his passion , of his resurrection , and other articles of religion ; but heedlesly for the time , neither remembred nor weighed , but after made more use of them ; sometimes carelesse hearers are brough● into as great streights as peter here , and then they have time and occasion to weigh things better , and rate themselves for their unprofitable hearing . he went forth . by going forth is meant an utter forsaking of the place and company where he was ; he went forth before , after the first temptation , but not far enough , as now . he went out . ] the first thing in the manner of peters repentance . quest. wherefore went peter forth ? answ. . in respect of the place ; the hall and porch were no places of safety or tranquillity , but full of danger and feare and tumult , and not fit place for consideration . . in respect of the company ; he sees the longer he stayes among wicked men , the more sinnes he heapes up against the lord , and against his owne conscience , and therefore he sees it high time to be gone . . in respect of the businesse in hand ; he is to bewaile his sin , to weepe bitterly for his offence ; but the hall and porch are no fit places to weep in . . he truly sorrows that he doth it sine teste secret teares flowing from the inward affection of his heart , frees his repentance from hypocrisie , in that it is not done in respect of men , but onely in the sight of god and his angels . . peter is to get out of himselfe , which he will not do till he get out from so ungodly a rout , as he is now among . doctr. the man that would avoyd evill , or set himselfe about any good , must avoyd evill company , . . away from me ye wicked , for i will keep the commandement of my god ; he saw it was a very hard thing among wicked men to retaine any good purposes or practises . reas. . bad company are great provokers to evill , great strengthners in evil ; a little bad counsel spreads , and is soone allowed . if pilate once speake of christs death , it shall be quickly harkened too ; if the pharise●s once suggest to deliver barrabas , all the noyse will be , not him , but barrabas ; a little leaven leavens the whole lump . how three traytors in corahs camp presently prevailes with two hundred and fifty captaines , men of renown , appeares in story ; how one evill man may kindle an unquenchable fire in a towne , so evident as one plague soare may taynt a whole city or kingdome ; one achan enough to plague a whole congregation ; how much more when a company of evill persons are knit together ? . as they are great drawers to evill , so they are strong resisters of good ; the darkenesse in them must needes fight against the light ; what they can , they will hinder , what they cannot hinder , they can scorne . peter here durst not acknowledge him a man , whom among disciples ; acknowledged the son of god. . our owne inclination to evill makes it more dangerous ; a little pitch will sticke to his fingers that toucheth it ; israel in shittim will commit whoredome with the daughters of moab , numb . . . joseph will sweare a little by the life of pharaoh in the court of pharaoh ; peter denyes among denyers , and we are commonly as our company which we chuse . vse . to avoyd evill company ; thrust not into such company when we need not , nor stay longer then needs must in such fellowship ; for , . he that will cleave to god , must sever from gods enemies ; the same grace that binds us to god , loseth us from the wicked ; solitarinesse is better then bad company . . what comfort can a sheep have among a herd of swine , which wallow and tumble in foule lusts ? or a silly dove among a company of ravens ? how can a good heart but grieve in their society whose sports and pleasures are in such things as onely grieve the spirit of god ? how can a christian solace himselfe among such as care for none but brutish delights , in eating , drinking , sporting , gaming , attended with swearing , rayling , drunkennesse and idlenesse ? but to speake of god , or of religion , to discourse of sobriety , temperance , watchfulnesse and prayer , is to be unseasonable as snow in harvest ; can a good heart be glad among them who can never be merry till god and all thoughts of him be shut out of doores ? what comfort can a man have among a company of dead men , who as ghosts are moved by the divell ? no spirit of grace , no breath , or life of grace , but in whom the divell rules effectually ; and the like comfort can the childe of god have among wicked men , dead in sin , and enemies to the life of god , ruled at the pleasure of satan . what safety among evill men , whether we respect themselves or their practises ? for themselves they are so poysonfull , so infectious , as we can hardly participate with them in good things , and not be defiled ; as with some persons we dare scarce eate or drinke wholesome meat or drinke of the same cup , because of some poysonful and infectious disease ; we would not take a sweet flower from some hand ; so here . for their practices how just is it if we joyne our selves in their sins , that we should not be disjoyned in their judgements ? as they that stood with corah were all swallowed up together . . this hath beene the practise of the godly , psal. ▪ . i have not haunted with the wicked ; for they know , blessednesse is promised to such as neither walke , stand nor sit with them , psal. . . he that sees the mischiefe that hath befallen him by such company , will shake them off . he that hath beene drawne to scorne godlinesse , to reforme godlinesse must abhor such company . he that hath beene taught to sweare , lye , be drunke ; to reforme , must avoyd such company . vse . if we fall among , or be cast into such company , take some directions how to carry our selves , which our apostle here omitted . . enter not into their company , fashion not to them , separate in fashion and affection as lot among sodomites , goe not to them , but let them come to thee ; peter went to them , and so fell by them . prov. . if sinners entice , consent not . . consider , who thou art ; peter should have remembred himselfe to be a disciple , by grace separated from this gracelesse company ; so thinke with thy selfe ; i am distinguished and severed from the world by grace of adoption , and a son of god ; oh what an honour to peter , or for thee to shew thy selfe a son of god in the midst of a naughty generation ? . look upon ungodly examples , to detest them , to grieve at the dishonour of god , to grieve at the wickednesse of man made to the image of god ; how did good lot vex himselfe at the uncleane conversation of sodome ? pet. . . what a paine was it to david to see the transgressors ? psal. . and make this use of it , to blesse god that thou art not so far given up , whose nature is as vile as theirs . . see them , to stop them if it be possible ; if there be hope of doing good , admonish them , thes. . . warne them that are unruly , warne them of the wrath of god coming on them that do such things ; win them , and pray for them and their amendment . . if there be no hope to win them , yet by thy godly carriage convince them , checke them , confute , shut their mouthes . let thy light shine in despite of their darkenesse , to glorifie thy father ; and at least let them see thy watch and godly care to preserve thy selfe from their contagion . . if thou hast beene a little tainted and drawn aside by them ; go forth quickly like peter , and bewaile thy sin ; to which sorrow of peter now we come . and peter wept bitterly . peter , as he had chosen a fit place , so he expressed his repentance by an excellent token and signe of it , which is abundance of tears , both salt and dry . quest. whether is weeping alwayes true repentance for sin ? ans. no ; for then esau and judas had beene truly penitent ; but where is true sorrow , it will often wring out teares ▪ which are not repentance it selfe , but an effect of true repentance . quest. whether are teares necessarily required in sorrow for sin ? ans. in true sorrow of sin must be allwayes a deep displeasure with himselfe , sighs and groanes of a broken and bleeding heart for the displeasure of god , which is a supernatural motion of the heart . but as for that bodily and sensible motion of the heart , which produceth tears and crying , it is always cōmendable where it is , but not always simply necessary ; for sundry things may hinder teares , and yet true sorrow be with dry cheeks ; as , reas. . abundance of griefe may stop teares ; as a man may weepe for his friend , and cannot at the death of his owne son. . sometimes the constitution of the body will afford none , when the consolation of the heart desires to ease it selfe by them . . sometimes the spirit of god supplyes joy and comfort in the midst of their heavinesse which abates the sensible smart , although it abates not the displeasure of our wils against sin , but enlargeth it . . teares proceed from many causes outward , as excessive joy , excessive sorrow , anger , compassion ; and in a word , both from fained repentance , and unfained , as we may not count them among the infallible signes of true repentance and sorrow for sin . finis . notes, typically marginal, from the original text notes for div a -e instruunt patriarchae , tam erran●es , quam docentes . parts of this history . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum animadvertisset . bez. many offended in christ , and how . coa . . . cor. . 〈◊〉 . james . mat. . rom. . ephes. . . holy profession offends at this day . acts . . comfort to godly preachers and professors . mat. . . offend none justly . a trial of true religiousnesse . scope . divine conclusions differ from humane . luke . . mat. . . cor. . . christ according to his many benefits hath many names . christ why called a shepherd . zech. . . how christ is gods fellow . by whom he was smitten . comfort in christ our sheepherd . be patient in all smitings . mourn for sin which caused christ to be smitten . sudy to be thankfull to jesus christ. not all hated of god who are smitten by him . the liker to god , the more smitten . jer. . . comfort because gods hand is in it . church called a sheepfold , why . christians why called sheep . pet. ▪ . note thy weake disposition even after grace received . imitate sheep and wherein . cor. . . of the scattering of the people . luk. . . esay . . no marvell if unsound fall quite away . let none trust trust his own heart . king. . . arme against shaking trials . mat. . . thinke not much to be left alone in a good cause . john . . make muc● of the 〈◊〉 season of grace and peace . gospell upon sad news soon yeelds comfo●t why christ would meet them in galilee . wonderfull gentlenesse of christ. gal. . . he never quite leaves his . desertions neither totall nor finall . psal. . . cor. . . iohn . . comfort thy self with the assured end of every tryall . christ prevents his with loving kindenesse . christ an everlasting guide to his . see hence our happine●●e . peters rashnesse in five particulars noact of faith in a promise . prov. . ● note , and watch pride of heart . fear of humility and of infidelity . holy fear to be ever cherished . paraphrase . christs divinity , he knows s●crets that are to come . king. . . christs humanity , he reprocheth not peter for denials foretold . grounds of it . in like cases do as ch●ist did . we never know our selves aright till christ teach us . suddenly we are apt to fall from very good resolutions . hos. . . prouder then others falworse then others . motives to humble walking with god. cumulation of sin in peter . four here observed . godly apt to fall into the same sin . and why 〈◊〉 comfort to troubled spirits . repetition of sin makes sin the stronger . we are apt to over-ween the good that is in us . jam. . . sin is of an infectious nature . parts . why god prevented not this fall of peter . many other sins no●ed in peter more then in other disciples . peters sin in ●oing into the hall. john . to avoyd sin avoyd occasions . to avoyd occasions keepe close to the word . suffer not for christ till called . phil. . . nature no sufficient in divine matters . how we are to shew love to a friend . good men quickly the worse for bad company . and why . abhor sinfull society . psal. . . psal. . a sinful indifferency , to run into all company . james . . gen. . . joyne to godly company . peter had one end , god another . warming the body sometime chilleth the soule . when by a warme fire , take heed of temptation . occasion of peters sin by the priests maide . when a man tempts god , a tempter soon meets him . favors of wicked deare bought . an ill case to be beholden to wicked men . weak tempeters can foyle stout men . judg. . . mans pride easily overthrowne . jam. . . acts . accusation enough if thou belong to christ. and why ? esay . . wonder not if so it fall out now a dayes . esay . . a presumptuous spirit is usually a ●imerous spirit . and why ? take heed of carnall confidence , which will faile at last . phil. . . how to know true courage . cor. . . take heed to thy standing . rom. . . satan either allures to sin , or deales with terror . foulnesse of peters sin . carnall courage will faile sooner or later . take heed to thy spirit . true zeale what . john . . peters sin of an hainous nature . hard to confesse christ in danger . and why ? study to confesse christ in danger . necessity of it . how we may doe this . not good to goe far into wicked houses . and why ? get out of the hall , yea and out of the porch too . hard to leave ill company . never enter among such . or having entred return and never return back . luke . . wicked in the night devise mischiefe . and why ? study thou in the night to do good . psal. . . induration a fearful consequent of sin . and why ? culpa claudit oculos , greg. beware of a sleepy conscience . worst still in the wicked . like master , like servant . why a good master hath good servants why a bad master hath bad servants . king. . . chr. . . chr. . ● all should mind the reforming of their familyes let the master be first good himself . josh. . . hester . . mat. . . or be humbled , if not . servants should looke to their ●ule , not bad example . eph. . . ephes. . . inst●uctions to women . prov. . . and men● luke . . what speech women should use . heart hardned no means do a man good . true cause of not profiting by preaching . rom. . . hos. . . hard heart a great plague of god. eph. . . foolish sinne●s thinke to keep all secret . deut. . . pet. . . job . . . how christ witnesseth against the world . mat. . . conscience once crackt , a man adventures ●arther . and why ? keep sin out or drive it out quickly . good men too apt to helpe themselves by bad meanes . and why ? in straights seek to god for enlargement . gen. . one sinbrings in another . conditions of an oath . brethren swear not at all , jam. . . zach. . . especiall to swear falsly . why peters great sin is thus blazed forth . in little time much evill may break out of a good heart . lessons in this respect . mat. . . psal. . ● . as security encreaseth temptation encreaseth . all take part against a godly man. and why ? wonder not such partaking . godly should unite for good luke . . heb. . . be of one minde in good things . mat. . . rom. . . . poor reasons hold cu●rant against godly men . and why ? receive not accusations of such easily . mat. . . our speech should manifest us christians . and why ? means so to frame our language . mat. . . one fall , and fall apace . and why ? wisedome to stay beginnings of sin . mat. . . psal. . . particular means avayling thereto . sam. . . last temptation commonly the worst . and why ? resist first temptations . wisedome to stay beginnings of sin . mat. . . psal. . . particular means avayling thereto . sam. . . last temptation commonly the worst . and why ? resist first temptations . resist small temptations . feare not to be too precise . bad causes are thrust on by bad meanes . beware of base tricks to help thy selfe . little credit to be given to swearers and cursers . temptations limited to gods people voice of creatures a teaching voice . why god sets them to teaching man. heare their voyce , and learne duty . mat. . . prov. . . luk. . . jer. . . much more the voyce of the creator . jam. . . hab. . . elect have a time to repent spira . repent of sin presently . meanes of peters repentanc . externall . a second crow sometime necessary . pray for the spirit to goe with the word . christs looke what it imports . vbi amor , ibi oculus . psal. . . esa. . . looke to christ , as he to thee . god sometime lets his be brought very low , before deliverance . and why ? to comfort saints in great troubles . limit not the holy one of israel . nothing can separate from and his love . in main matters we are very forgetfull . offices of memory sanctified . how to helpe our memory . sin will come to remembrance sooner or later . and why ? luk. . , reproofe to them that will needs forget their sins . terror to this kind o● sinners remember s●n timly ; & how ? due weighing of the word , helpes out of sinne . ponder the word heard or read . why peter went forth . threefold businesse he had now to doe . eph. . . directions how to carry our selves in such company . of repentance it selfe see the tract . teares no certain signes of true repentance . whether required necessarily to true repentance . christ revealed: or the old testament explained a treatise of the types and shadowes of our saviour contained throughout the whole scripture: all opened and made usefull for the benefit of gods church. by thomas tailor d.d. late preacher at aldermanbury. perfected by himselfe before his death. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) christ revealed: or the old testament explained a treatise of the types and shadowes of our saviour contained throughout the whole scripture: all opened and made usefull for the benefit of gods church. by thomas tailor d.d. late preacher at aldermanbury. perfected by himselfe before his death. taylor, thomas, - . jemmat, william, ?- . [ ], , [ ] p. printed by m[iles] f[lesher] for r. dawlman and l. fawne at the signe of the brazen serpent in pauls churchyard, london : mdcxxxv. 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types and shadowes of our saviovr contained throughout the whole scriptvre : all opened and made usefull for the benefit of gods church . by thomas tailor d. d. late preacher at aldermanbvry . perfected by himselfe before his death . hieron . ad pavlin . in promptu est leviticus liber , in quo singula sacrificia , imo singulae penê syllabae , & vestis aaron , & totus ordo leviticus spirant coelestia sacramenta . london , printed by m. f. for r. dawlman and l. fawne at the signe of the brazen serpent in pauls churchyard . m dc xxxv . to the right worshipfvll , sir miles fleetewood knight , receiver generall of his maties court of wards and liveries : all welfare in christ iesvs . noble sir : it is a truth able to endure the most fiery times & trialls , none but christ , none but christ. ignatius expresseth as much , drawing neare to his martyrdome , let come upon me fire , crosse , meetings of wilde beasts , cuttings , tearings , breakings of bones , rendings of members , dissolutions of the whole body , and all torments of the devill , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only that i may gain iesus christ. thus he , intreating the romans not to intercede for him , and hinder his ●uffering for the gospell . and thus the servants of god in these last times , when romanists have thrust them into flames and other calamities . christ is all , and in all , said the apostle . look to the church : he supplies all defects of his people , heales all their infirmities , puts on all comfortable relations , and procures all saving benefits , in the golden chaine of our salvation , which reacheth from eternitie to eternitie , we shal observe , that christ is the owke or closure that tyeth every linke together : as in these lines . he is the foundation of our election , ephes . . . he is the price of our redemption , pet. . , . he is the cause efficient of our regeneration , eph. . . he is the author of our justification ier. . . he is the beginner and perfecter of our sanctification , heb. . . iohn . , . he is the matter of our consolation , spirituall and temporal , c. . . rom. . . he is the sweetner and sanctifier of all our troubles , rom. . . &c. he is the assurance & pledge of our resurrectiō , cor. . . he is the procurer & producer of our glorificatiō , iohn . . rev. . . all of thē good grounds of cōfort , & set forth the happines of gods people . all of them disgrace merit , & the worthinesse of the creatures , men and angels . all of them magnifie gods love and wisedome , call unto thankfulnesse , and would make us content with little . all invite labour , to make sure of a portion in christ , without whom all is as nothing . and finally , all command those that are in christ , to be all unto him , do all for him , give all , suffer all , speake , live , die , rejoyce in all through him , and with him expect all in his heavenly kingdome . looke to the word , wherein all these things are revealed : christ is evidently the matter and summe of the gospell : and the apostle affirmes the like concerning the law , christ is the end of the law for righteousnesse to every one that beleeveth . first , by similitude , saith austin : when a man is come to the end of a way , he can go no farther : so when a christian is come to christ , he hath no farther excellencie to seek or go unto : in christ there is enough and enough to reconcile him to god , and bring him to heaven . secondly , for perfection , saith cyril ▪ when a thing is finished , it is said to come to an end , as namely in weaving a garment ▪ so christ hath finished , perfected , and fulfilled the law : he came not to destroy , but establish it : so that in him we have a perfect righteousnes to present god withall , even as the law required , gal. . . . thirdly , he is finis intentionis : the law bids us look to christ , in whom only we can live : both the morall law , in the holy precepts of it , impossible in this our weaknesse , therefore have recourse to christ , rom. . , . together with the curses and threats of it , whereby it is a sharpe schoolemaster , leading to christ , gal. . . as also the ceremoniall law , all whose shadowes figure out christ and his benefits , heb. . . now is christ come ( saith tertullian ) who is the end of the law , opening all the dark matters of it , anciently covered under the mists of types and sacraments : an excellent master , an heavenly teacher , a setler of truth to the uttermost . austin calls moses his ceremonies , prenunciative or foretelling observations : and saith , we are not now constrained to observe things used in the prophets time , non quia illa damnata , sed quia in melius mutata sunt ; not for any evill in them , but because they are changed for the better . what they foretold , and how they are changed for the better , this treatise in part discovereth , and i purpose not now to discourse . these glorious times of the gospel shew evidently , how much the truth excelleth the shadow : the vertue common to the ancient beleevers , as well as unto us : christ iesus yesterday , and to day , and the same for ever : but as the manifestation is more cleare , so the grace is more plentifull and comfortable . the same testator made both testaments , and these differ not really , but accidentally ; the old infolding the new with some darknesse , and the new unfolding the old with joyous perspicuitie . this glorious dispensation of grace , as it stands by the good pleasure of god , so also by his manifold wisedome , who in severall approches of his mercy and goodnesse drawes still nearer to his church , and yet reserves the greatest for his kingdome of glory . even now , in this marvellous light of the gospell , we have our divine ceremonies and sacraments , see him afarre off , know but in part , darkly as in a glasse , and receive our best contentment by the acts of faith , while the word and spirit make us know the things freely given us of god in christ iesus . but time shall bee , when ( to say nothing of the estate of the church after the ruine of antichrist , and calling of the iewes ) we shall in heaven see him whom we beleeved , face to face , clearly , perfectly , immediately , without sacraments or types , in the fullest vision , nearest union , and absolutest fruition . never till then shall we comprehend wholly what is the marrow of that text , i am the way , the truth , and the life . to your worship i commend this treatise of that illuminate doctor , excellent sometime in following and opening an allegory , and now more excellent in enjoying the truth it selfe : of whom , while here a preacher , you shewed your selfe a joyfull hearer ( as of other faithfull pastors at this day ) with obedience of the truth , religious care of your family , integrity in your office , love of good men , both in the ministery and private estate , and all christian behaviours ; as the fame of your sweet savour goes forth in the church of god , to which i doubt not but this treatise will be the more welcome , because of your worthy name prefixed . it is an orphane , and the widow desires it should be your ward , who in your love can best tender it , and by your authority defend it sufficiently . the god of heaven increase all heavenly graces and comforts in your noble heart abundantly , and adde unto your dayes , honours , and blessings of all sorts , till these shadowes flie away , and the true day-starre arise upon you in glory : the hearty prayer of one , who is , and desires to be reckoned among isleworth iune . . your wo : truest friends , in every good service , william iemmat . to the christian reader . i have heard of a demurre made , as though something were put forth under this authors name , which it none of his . i assure thee in the word of a minister , that for the workes that have my epistle prefixed ( and i heare of no other published with his name ) there is not one note nor notion which is not the authors owne , according to his papers . and the like i affirme concerning this treatise of types , which now i publish . the use of it is manifold : to open divers places of scripture : to shew the meaning of legall shadows and ceremonies : to declare the faith of the elders , who received a good report : to manifest our faith , one with theirs , one faith , one lord , one baptisme , one salvation : to magnifie and commend christ to every soule , that it may be saved , and he honoured . to discerne and bewaile the blindnesse of gods ancient people , the iewes , and pray for their returne to the truth not catching at shadowes : of whom , in present i may say with detestation of their madnesse , as he said against the philosophers , nos qui non habitu , &c. wee christians , whose excellencie stands not in outward things , but spirituall , glorie that we have found what they ( with all their diligence ) have sought , and could not finde . why are we unthank●full ? why doe we stand in our owne light , if the truth of the deitie hath in this our age attained to maturitie ? let us enjoy and make use of our owne good , and follow the truth in truth : avaunt superstition , be packing all impietie , let true religion be preserved and flourish . yet withall , seeing there is a promise that all israel shall be saved , let us pray for the performance , and that with all earnestnesse , as that converted iew gave exhortation to his sonne , so long poure forth thy prayers for the remnant of israel , till god looke from his high habitation , and see , and have mercy on his people for the lords sake , his anointed , that in our daies iudah may be saved , and the children of israel may dwell safely in their owne land , and spend their daies in good , the lord making his good spirit to rest upon them . william jemmat . a table of the contents of this treatise . i. the introduction : containing five propositions , of the church , salvation , covenāt of grace , christ , & the anciēt ceremonies , p. five reasons for those ceremonies , grace in the new testament specially , how . ceremonies called shadowes for foure reasons . threefold use of them to the iews . gods wisedom in appointing them : three wayes . ibid. ii. the treatise : shewing christ prefigured by holy persons and things . i. adam a type of christ in creation , office , soveraignty , conjugation , propagation . the ministery reverend for antiquitie . antiquity of the doctrine of free grace . ibid. seeke life by christs death . ibid. get into christ the second adam , as thou art surely of the first . motives . ii. noah a type for salvation , righteousnesse , preaching , arke , repairing the world , sacrifice of rest , and a dove sent out of the arke . preserve integrity in the worst times . sinnes which are signes of judgement approaching . comfort to bee had in christ our noah . iii. melchizedek a type in etymologie , office , originall , excellency of person . and priesthood . christ greater than abraham . comfort by christ our melchizedek . ibid. we are blessed by our melchizedek . by our melchizedek the church abides for ever . excellencie of christs priesthood above the leviticall : eight waies . ibid. sin not to be accounted slight , whose sacrifice is so costly . iv. isaac a type in birth , suffering , offering , escape , marriage . a patterne of obedience in . things . . two rules . a type of our resurrection . matter of sweet consolation . look for helpe , though the case bee desperate . ibid. v. joseph a type in his person , actions , passions , advancement . no newes for good men to be hated for their excellencie . all sufferings of the godly come of god : ordained and ordered . comfort by christ our ioseph : foure wayes . do to christ as iosephs brethren to him . vi. moses a type in person , estate , office , suffering , sundry actions . our doctrine is of god. be faithfull in doing thy office . shew faith in the fruit of it : contrary to foure sorts of men . assurance of our resurrection . vii . joshua a type in saving , calling , miracles , valour , actions . a fearfull thing to be an enemy of the church . comfort in our salvation accomplished . duties wee owe to christ our joshua , conditions to be observed in going to heaven . . six viii . sampson a type in person , condition , actions , sufferings , stratagems , victories . iudge none by outward calamities . strange meanes used by god for the churches good . our victorie stands in patience and passion . fourefold comfort to gods people . ibid. in gods cause contemne greatest perill : and prepare for death approching . ix . david a type in person , vocation , warres , kingdome , office , propheticall and priestly . enter upon no office without assistance of the spirit . a note of it . christ the true king of the church . nine wayes more excellent than david . how god brings his servants to honour . church ever pestered with home-bred enemies . comfort to the church , in . things . x. salomon a type in person , condition , peace-making , wisedome , glory , temple , justice . duties to christ our salomon : two . fourefold comfort in our salomon . xi . jonah a type in name , office , death , buriall , resurrection . repent at the ministery of christs servants . . motives . . vocation of the gentiles . our resurrection assured to us . power and wisedome of god to bee admired . terror of sin , euen in gods own children : and comfort . xii . the first-borne , types : as gods peculiar , fathers of the family , preferred before brethren , double portion . every mercy is the greater engagement unto god. honour christ as the first-borne of god : and how . threefold comfort in the birthright forfeit not the birthright by sin . resemble christ our elder brother . xiii . priests , types : in deputation to office , and execution : choice , consecration , apparell : actions . a cover for us in christ for all deformities of soule and body . qualities requisite in ministers . eminency of christ above all creatures . ministers must increase their gifts . duties of private beleevers . ibid. three sacrifices . ibid. no perfection but only in christ. sinne unpardoned , all service is abominable . wash and purge all with the blood of christ. . notes of it . ibid. effects of being so washed and purged . priests garments common , and peculiar to the high priest. seven uses thereof for ministers . three uses for the people . twofold instruction . comfort to the godly , in respect of their head and themselves . beleevers highly esteemed , as precious stones . . sin to slight them . temperance of ministers . . marriage . . mourning for the dead . ministers dutie . . private christians dutie , as priests to god. xiv . nazarites , types : as set apart for god , abstemious , nourishing the haire , not to touch the dead , and released of their vow . christ and his excellency to be acknowledged : and power , wherein . difference of the nazarites vow , and papists . be nazarites unto god : in five things . xv. cleane persons , types : three sorts of legall uncleannesse . meats and unclean , how , and why . . two markes . issues uncleane , corporall and spiritual . leprosie of body , and of sin . . signes . church and members subject to many defilements . looke narrowly on the misery of sin . . good fruit thereof . miserable effects of inward uncleannesse . washing legal , and of christs blood , smallest sinkes to be put away . and how . offering purgeth the uncleane : so of christ , typified . there is a way to cleanse every uncleannesse . have recourse to the meanes , . motives . ibid. be very careful to avoid spiritual uncleannesse . oblation of birds . . comfort to the godly . affect purity of heart and life . motives . . directions . avoid all occasions of defilement . no easie matter to be rid of sin . separate betweene the precious and the vile : who must . christ discernes the leprosie of sin . only they are cleansed from sinne , whom christ accounts so to be . markes of one cleansed from sinne . ibid. what is to be done before this cure . . and what afterward . ibid. xvi . holy things , types of christ. vse of legal ceremonies . their fitnesse to the iewes nature . . ends . sacraments and sacrifices , distinguished . sacraments ordinary and extraordinary . circumcision described in parts . a signe of christ , and seale of righteousnesse , how . be humbled for naturall corruption . . and imperfection of grace . be circumcised spiritually . . what it is . . notes . mortification , if right , is painefull . motives to get the spirituall circumcision . xvii . passeover , a type in the choice , preparation , effusion of blood , eating , fruits . christ a lamb : and his perfection . christ two wayes set apart to bee a mediator . the time of his ministery and passion ordered . christ must dye a violent death : time of it . iewes division of the day int● foure parts . how christ is to be conceived and received . in all worship look to christ. the preciousnesse of christs blood . applyed . ibid. faith resembled by hyssope , how . christs blood to be highly prized . precious things procured by it . profane not the blood of christ. . how . ● feeding on the lambe , and christ : five conditions . danger of the soule : and how it is to be avoided . directions for receiving the holy communion . similitude of purging out leaven and sin . entire purging of the soule . whole christ must be received . and how . popish abuses taxed , about the lords supper . xviii . pillar of cloud and fire , a type of christ. how . foure constant miracles to israel in the wildernesse . comfort by christ as our guide . in seven things . ibid. confidence and security by christ. notes of them that receive comfort by this pillar . and how this comfort is to be esteemed . mercy and iustice met in this type . follow christ as a guide . and how . xix . the red sea , a type . in three conclusions . miracles in the miraculous dividing of the sea . benefits sealed up by baptisme : foure . observe the power of god. the way to heaven filled with difficulties : and why . many comforts by that great work of god. duty of them that will enjoy these comforts . xx. manna , a type of christ. matters of resemblance . why manna putrified , if reserved . christ infinitely better than manna gods patience and love to be noted . how it should worke in us . gods watchfulnesse and care over his church , to be noted . comfort thereby , and instances . gods bounty toward his church , to be noted . his wisedome in ministring to his church , to be noted . manna why given daily , yet not on the sabbath . moderation in naturall things : and what is gods measure . man of himselfe is senselesse of the things of iesus christ. whence this comes . and of what use . hunger and thirst for christ : motives . take paines for him : motives . observe times and places to meet with christ. apply and feed on christ. and how . bee never weary of this manna . motives . prize and magnifie this manna . xxi . water out of the rocke , a type of christ. in three respects . christ resembled by a rocke : and waters . christ euer present with his church our duty . ibid. an almighty power in christ for his church . our duty . ibid. gods mercy to his people , admirable see the fountaine of grace opened : and its super excellency . thirst for christ : and conditions of it . continue it : two rules . have recourse to christ in this thirst : motives . quench thy thirst , and be satisfied . ibid. motives . meanes to get water out of this rock : hindrances : helpes . xxii . the brazen serpent , a type of christ gods justice here to be noted , and equity of it . of fiery serpents , and the old serpent the devil . temptations called fiery darts , why observations about sin , deceit , folly , poison , danger of loving it . god appoints the meanes of health to soule and body . a brazen serpent , not golden : five reasons . christ lifted up before us , how . application of christ a saving remedy , farre most excellent . god helpes his people by weake , unlikely , and contrary meanes : and why . grounds for faith in these troubles of the churches . kingdome of antichrist , how fit for destruction . the eye of faith must shut the eye of reason . foure things cannot otherwise bee obtained . beleeve the word absolutely . pray for eye-salve : and what it is . captivate thine owne reason and wisedome . motives . mans reason , the mother of heresies . . & . naturall reason , an enemy to the power of godlinesse . what is to be done to be cured spiritually . wounds of sin compared to deadly poison : in foure things . come for counsell to spirituall physitians . who reproved . confesse speciall sinnes : and goe wholly out of thy selfe and all other . look only unto christ : and that two wayes . how this looking cures us : by faith : and how by faith . markes of one cured by looking to christ. foure qualities of the eye that looks to him . motives to look upto our serpent . vse of comfort , in five particulars . in this treatise are two things . the introduction , chap. . where propositions concerning the church of god. reasons of the ancient ceremonies . the treatis it selfe , . . where christ is figured in holy persons : singular : eleven . cap. . - . rankes , and orders of men ; separated and sanctified by birth : the first-borne , c. . by office : the priests , c. deputation . execution . by vow : the nazarits , c. by ceremonie : cleane persons , c. . he is figured in holy things : c. . ordinary sacraments , circumcision , c. passeover , c. . extraordinary : answerable to circumcision , & baptism : pillar of cloud & fire , c. red sea : c. . passouer and lords supper , . manna frō heavē c. . water out of the rock , c. . adde hereunto the brazen serpent , c. . christ revealed . iohn . . i am the truth . chap. i. having formerly delivered , that christ is truth as opposed to falsehood ; we are now to shew , that he is truth as opposed to the shadows and figures of the old law. in the entrance into which treatise , we must premise some propositions . . that the lord decreed to have alwayes a church upon the face of the earth ; for the upholding of which hee upholds the world . for , . hee will have his name confessed , and praised as well in earth as in heaven . . hee will maintaine his publike worship , by it to distinguish heathenish idolaters from true worshippers . . to prepare true beleevers in this church militant to that church triumphant , and to set and polish them as living stones in this mount of the church , for that heavenly mountaine and temple . ii. for the effecting of his purpose he hath decreed , that the doctrine of salvation by iesus christ should bee founded out in the church , together with the doctrine of the law , that partly the right way of his worshipp , and partly the way of salvation , might be made knowen and opened to beleevers . iii. by the gospel the lord hath revealed the covenant of grace , which is in substance but one , as god is but one , and christ is but one , who is the substance of it . as there is but one hope of one eternall life , the end of the covenant : and one faith which is the meane to leade to that end , ephes. . . iv. christ , and his doctrine , and covenant being the same yesterday , and to day , and for ever , heb. . . for substance , altereth and differeth onely in the forme and manner of dispensation ; according to which , it is diuersly propounded in the old testament and new. in the former propounded , as of the messiah to come , from adam unto his incarnation . in the latter , as of the saviour already come , and so embraced in the church from his first comming , to his second comming againe . v. so long as christ was to come , it pleased god to traine his church by an heape of ceremonies , rites , figures , and shadows , to strengthen their faith in the expectation of him . of which multitude of ceremonies , if more speciall reasons be demanded ; these may be given . i. the nonage and infancie of that church , which was not capable of such high mysteries , but was to bee taught by their eyes as well as their eares . and therefore it pleased god to put the ancient church ( even newly out of the cradle ) under tutors , gal. . . and appointed diverse types and ceremonies , as rudiments and introductions , verse . fitted to the grosse and weake sences of that church , which was to be brought on by little and little , through such shadows and figures , to the true image and thing signified , who in our text calleth himselfe truth , in opposition to all those shadowes . object . but the weaker and duller they were , the more neede had they of cleare instruction ; and god could have revealed christ as clearely to them , as to us . sol. but as the lord had observed this method in creating the world , hee would have darknesse goe before light ; and in upholding the world hee would have dawning goe before cleare day : so in the framing and upholding the church , hee would have christ exhibited to the fathers , as to the wise men , in swadling clouts , which hid his glory . he respected them as children ; he erected for them in iewry , a little free-schoole set up in a corner of the world ; hee appointed the law of moses as a primer , or a. b. c. in which christ was to be shadowed in darke and obscure maner ; he would that christ should come to his brethren , as ioseph to his ; who first obscured himself to them , and afterward made himselfe better knowen . one compares it to noahs . opening the window of the arke ; . removing the covering ; . stepping forth himselfe . ii. therein the wisedome of god provided for the further advancement of christ and his gospel ; which compared with the law , must bee manifested in great brightnesse and glory . christ the sonne , must come in more glory then moses the servant . hence , ioh. . . the law was given by moses , but grace and truth came by iesus christ : the gospel is called grace , not because under the law the same grace was not preached , but comparatively : that was scarse grace to this which is more full , more manifest ; as the light in the dawning , is scarse light in comparison of light at noone-day . there was grace , but here is more grace . . in manifestation : the light of the sunne is seven-fold , and like the light of seven dayes , as was prophesied , isai. . . . in impletion and accomplishment of that which was but a promise of grace in comparison . act. . . . in application and apprehension by beleevers in all countries , not onely in iudea . . in the groweth and perfection of faith and grace in the hearts of ordinary beleevers above them . hence , heb. . . the law had but a shadow of good things to come , and not the image and truth it selfe : that is , it had a rude and darke delineation of good things to come , as a draught made by a painter with a coale ; but the gospel exhibits the picture it selfe in the flourish and beauty ; that is , the truth and being of it . hence also paul to the col. . . speaking of observances of the ceremoniall law , saith : they were but shadowes of things to come , but the body is christ. whence hee would have us conceive : . that as the body is the cause of the shadow , and the cause more excellent then the thing caused : so christ was the cause of those ceremonies , and more excellent then they . . as the shadow representeth the shape of the body , with the actions and motions : so those rites and ceremonies resemble christ in all his actions , passions , motions , as after we are to heare . . as the shadow is but an obscure resemblance in respect of the body : so the ministery of the old testament in rites and ceremonies , is a darke representation of the body , namely christ and his spirituall worship . . as the body is solid , firme , and of continuance , even when the shadow is gone : so the ceremonies as shadowes are flowen away , but christ the body and his true worship lasteth for ever . in all which christ and his grace are advanced , as the publisher and perfecter of our salvation without any shadowes ; whereas of the law it is sad : it made nothing perfect , heb. . . iii. those ceremonies were not given to merit remission of sinnes by them , nor to appease gods anger , nor to bee an acceptable worship by the worth of the worke done , nor to justifie the observer : but to shew justification by iesus christ , the truth and substance of them ; to bee types of him , pointing at him in whom the father is pleased ; to bee allegories and resemblances of the benefits of christ , exhibited in the new testament ; to bee testimonies of the promise and covenant on gods part ; to be sacraments and seales of faith on the part of the beleeving iew , exciting and confirming his faith in the messiah . iv. god would have this heape of ceremonies ; . as bonds and sinewes of the ministery and publike meetings ; in which the voice of the promised seed , and the sound of wholsome and saving doctrine might bee preserued in the church , and propagated to posterity . . to be externall signes of their profession , by which god would have his church distinct from all nations of the earth . . to be to the unbeleeving jewes , an externall discipline to bridle them , and an exercise to frame them ( at least in externall conversation ) to the policy , and commonwealth of moses ; for else they must be cut off , and excluded . v. gods wisedome in appointing these ceremonies ; . appointed a certaine observation of the line and tribe whence the messiah should come according to the promise . . enjoined a certaine provision for the ministery , which had no certaine part of the land allotted to them . . that the poore might be so provided for , as that there might not be a beggar in israel . the former propositions and reasons being delivered by way of preface , wee now come to shew that which our text properly calleth for , that is : wherein or how , christ is the truth of those figures , and the body of those shadowes of the ceremoniall law. christ was figured in the old testament by holy persons , and by holy things . of the most holy and eminent persons who were figures of christ , i wil propound some instances . chap. ii. . adam a type of christ. the first of them is the first adam , who was so lively a representation of christ , as that christ is often called the second adam , rom. . . adam was a figure of him that was to come . wee will gather the resemblances betweene them into foure generall heads . i. in respect of creation . . both of them were sons of god , the one by eternall generation , the other by grace of creation . . both were men , adams , redde earth ; the first in his matter , the second not in his matter only , but also in his bloody passion . . both were sons of one father , and both men but of no man their father , neither of them having any other father but god. . both created in the image of god ; the former , gen. . . the latter the ingraven forme of his fathers person . heb. . . . both endowed with perfect wisdome and knowledge ; the first adam so wise as that he gave fit names to all creatures according to their natures : in the second adam dwelt treasures of wisdome and knowledge . col. . . . both possessed of a most happy and innocent estate ; in which the one had power to persever , but not will : the other had both power and will. . the first adam was made in the sixth day of the weeke to the image of god : the second adam towards the sixth age of the world appearing to restore that image which the first adam quickly lost . ii. in respect of office and soveraignty . . the first adam was owner of paradise , the heire of the world ; soveraigne lord of all the creatures to whom they came for their names ; the second adam is lord of heaven as well as earth , heire of the outmost bounds of the earth , psal. . . commander of all creatures ; whom the windes and seas obey ; whose word the divels tremble at ; and he keepes his soveraignty which the first adam lost . . adam was appoynted to keepe the garden and dresse it , gen. . . christ the second adam was set apart to sanctifie and save his church , the garden and paradise of god , eph. . . . adam was king , priest , and prophet in his family : so is christ in the church , the family and houshold of faith , rev. . . as adam was the first minister of the word in the church , delivering the promise of the blessed seed with certaine rites & ceremonies to his children , and they to their posterity : so the second adam is the chiefe prophet and doctor of his church , who alwaies prescribed the pure worship of god for matter and manner in the churches of all ages . iii. in respect of conjugation . . adam sleeping eve is formed : christ dying the church is framed . eve is taken out of adams side , while he sleepes : out of the second adams side , while he was in the sleepe of death , issueth the church . . eve was no sooner framed but as a pure and innocent spouse she was delivered by god to adam yet in innocency : so god the father delivered the church as a chaste & innocent spouse to be married to the second adam for ever , to be bone of his hone , and flesh of his flesh . . of eve marryed to adam he receives both a cain and an abel into his house : so the second adam hath in his visible church both elect and reprobates , sound and hypocrites , as by many parables is signified ; as of the field ; the net , &c. iiii. in respect of propagation . . both of them are rootes , both have a posterity and seed , isa. . . . both of them convey that they have unto their posterity , rom. . . . as by the first adam sinne , and by sinne death came over all men : so by the second adam came righteousnesse , and by righteousnesse life on all beleevers ; and herein especially was the first adam a figure of him that was to come . . as the first adam merited death for all his posterity : so the second adam life for all his . application followes . i. to note the honour and antiquity of the ministery which not the first adam onely , but the second also exercised . dispise at thy perill what they so honoured ; thinke it too base for thy selfe to attend , for thy sonnes to intend : neither the first adam lord of the earth , nor the second adam lord of heaven and earth , did so . ii. to note the antiquity and authority of the doctrine of free grace by the merit of the messiah , which both the first and second adam taught ; neither of them ever dreamed of the doctrine of workes and humane merits . what adam learned of god in paradise hee taught to his posterity ; what his posterity heard of him , the same they delivered and left to their children ; but they never heard nor taught any other way to salvation , but by the promised seed : so also what the disciples heard of the second adam , that they taught to the churches ; but they heard the same of him . act. . . and our doctrine being the same with theirs , is not new , but more ancient then any other . for as this is the honour of all truth , to be before error and falshood : so of this truth , to have precedency of all truths ; it truely pleadeth antiquity , therefore verity . iii. in that the church comes out of christs side , being in the sleepe of death , as eve out of adams hee sleeping , wee learne to seeke our life in christs death . that death should be propagated by the sinne of the first adam , was no marvaile : but that life by the death of the second , is an admired mystery . here is the greatest work of gods power fetched out of his contrary ; of ranke poyson a soveraigne remedy by the most skilfull physitian of hearts . let the jewes scorne a crucified god , and refuse the life offered by a dead man ; they know not the scriptures , nor the power of god ; who can and doth command light out of darknesse , life out of death , all things out of nothing . how easily can ●e repayre all things out of any thing , who can fetch and frame all things out of nothing ? he is of power to make of clay and spittle ( fit to put out the sight ) a remedy to restore sight . he can as easily save a world by the death of his son , as multiply a world by the sleepe of adam . iv. labour to bee ingrafted into the second adam , that as thou hast borne the image of the earthly , so thou maist beare the image of the heavenly , . cor. . . . because the second adam repayres whatsoever we lost in the first . by the first wee are enemies to god , by the second wee are reconciled to him . by the first wee all dye , by the second wee are all made alive , . cor. . . by the first we are left to sathans power , by the second wee are guided by the spirit of god. by the first we lost all the creatures , by the second we are restored to the holy use of thē all . by the first a necessity of death is brought in , heb. . . it is appoynted for all men once to dye , and then commeth judgement ; but by the second wee have a recovery of the blessing of immortality and life . whatsoever the first adam brings into the world by sinne , the second carryes out by his righteousnesse . . because by christ the truth wee recover more then we lost , or ever should have had by the type . for so the apostle , rom. . . the gift by the second adam hath exceeded the offence of the first . that as the first adam by eating the forbidden fruit hath powred all evill into the soules and bodies of all men , though they eate not of the forbidden tree : so the second adam by regeneration is made righteousnesse to those who had wrought no righteousnesse , and powred all good things into the soules and bodies of his members : the first adam by sinne helps us into misery : but the second adam not onely helps us out of misery , but advanceth us to the highest dignity ; to be , of sonnes of wrath , sons of god ; brethren of christ ; members of his body ; heires of the kingdome of heaven . by adams sinne we are all driven out of paradise , an earthly pleasure , in which wee should have enjoyed an inconstant happinesse : but by christ we are brought into the heavenly paradise , our fathers house . by adams sinne we become unjust : but by christs holinesse we are not just onely , but sanctified , graced , confirmed , glorified , into whom by faith we come to be ingrafted . chap. iii. . noah a type of christ , . waies . the second instance is noah , a manifest type of the true noah , and that in seven respects . i. both were fore-prophesied of to be saviours , gen. . . lamech begat a son and called his name noah , saying : this shall comfort us concerning our workes , and sorrow , and curse of the earth ; therefore he called him by a name signifying ceasing , or rest : so of christ , mat. . . thou shalt call his name iesus , for he shall save his people : he shall be the true noah that shall cause gods wrath to cease , and bring the afflicted soule to true rest and tranquillity . ii. both are said to be just and perfect ; both said to walke with god ; and both to find grace and favour with god. . noah was just in his generation : so was christ ; have nothing to do with that just man , saith pilates wife , mat. . . but with difference ; noahs righteousnesse was imputed , being righteousnesse of faith , heb. . . christs was inherent , a righteousnesse of nature , person , and heart . . noah was a perfect and upright man , gen. . . that is , not defiled with idolatry , false religion , opinions , or externall crimes : but christ was perfect simply and absolutely , noah but comparatively . noah was perfect but in part : christ perfectly perfect : christ legally : noah evangelically . noah perfect by the perfection of another : christ by his owne . noah perfect because without open crime : christ being without sinne . . both walking with god , found grace with god. noah , gen. . . christ , luke . . . but noah found grace by acceptation and imputation : christ by compleat merit and satisfaction . christ found grace by his owne perfection and justice : but noah cloathed with christs . iii. both of them were preachers of righteousnesse . but christ preached his owne doctrine , noah christs . both invited unto repentance . both called men to avoid the judgement to come . both lived and preached in a most corrupt age , when there was a generall defection both in doctrine and manners . both their ministeries were despised , and that despight of both fearefully revenged ; the one by water , the other by fire and sword : both by utter desolation , as the like never heard of before . iv. both of them makers of an arke , and masters of it . but noah of a materiall ; christ of a spirituall , the church . noah to save sinners from the deluge of waters temporall : christ to save sinners from the deluge of gods wrath eternall . in the making of their arkes they are very like . . both doe all about their arkes at gods commandement . for as the lord did not hide from noah his decree , gen. . : so he communicated his whole will and counsell to his sonne concerning the salvation of the church , ioh. . . . as noah takes many trees at gods commandement , and strongly closeth them together , and pitcheth them within and without against the waters : so doth christ make choice of trees of righteousnesse , the planting of the lord , and compacts them together by the bond of the spirit , glewes and fastens them together by the glew of christian love , and pitcheth them within and without , fortifies and strengthens them against the waters of affliction , temptation , persecution , that none shall drowne or overwhelme them . . as noah prepared divers roomes in the arke for divers creatures : so christ in his arke appoints divers places and functions for beleevers here , and prepares in his fathers house many mansions for them hereafter , ioh. . . and as noah receives into the arke cleane and uncleane creatures and persons , a sem , and a cham : so the lord christ into his militant church , all sorts of nations , sexes , persons , conditions ; jewes , gentiles ; men , women , noble , ignoble ; beleevers , and unbeleevers ; hypocrites , and sound christians . on this floore is wheat and chaffe . . as noah made a window into his arke , to give light to the creatures within : so christ , by the gospel preached in the church , enlighteneth the mindes of those that are within ; without which light let in , they should sit in everlasting darkenesse . . as noah by the same direction makes a doore to enter into the arke , and but one doore for so very great a building : so there is but one doore to the great building of the church dispersed farre and wide , and this is christ himselfe , ioh. . , . . as noah the master of the arke enters into it , and receaves and saves all that enter in with him ; for which purpose hee is contented to bee tossed up and downe by those most raging waters , and had no more freedome from feare and danger then others in the arke : so christ the master of his church , to save his church , himselfe enters into it , and is admitted into it by the waters of baptisme ; and was contented for the saving of others to bee tossed with waves and billowes of affliction , ignominy , shame , sinne , curse , yea the torments of hell . that his church might be in safety with him , he will bee in danger with her , and every way to helpe her , will bee every way like her in all things , sinne excepted . v. both of them were repayrers of the world . from noah descended all the inhabitants of the earth : from christ all the inhabitants of heaven . the world againe was re-peopled and replenished by noahs posterity : the church and every member is christs posterity . both of them were preservers and providers for all sorts of creatures : but noah as a steward ; christ as lord and owner of them : noah for a few , christ for all : noah for a yeare and a little more , christ perpetually . to both of them the creatures came in , and were obedient to them . though never so fierce and savage out of the arke , yet in the arke they were mild and tame : so to christ the windes , seas , divels obey ; and if lyons and cockatrices come into the arke and church they become as lambs and little children putting off all fiercenesse , isa. . . vi. both of them offered a sacrifice of rest , and sweet savour to the lord , noah , gen. . . as men are delighted with sweet savours , so was noahs sacrifice pleasing to god. but his was a sacrifice but of testification , witnessing his faith and thankfulnesse : the sacrifice of christ was a perfect satisfaction , in which he offered not the bodies of cleane beasts as noah , but his owne body as a lamb without spot , not upon an altar built by noahs hand , but upon the altar of his deity , not ascending to heaven by ordinary fire , but offered through his eternall spirit , compard to fire , heb. . . and therefore must fully satifie his fathers justice , appease his wrath , and be most acceptable in it selfe , and must bring noahs , and all other sacrifices into acceptance . and from hence it was that with both of them god did make a covenant of grace for their posterities , that he would never breake out in such wrath against them , confirming the same unto the posterity of adam by the signe of the raynebow , and to the posterity of christ by the sacrament of baptisme , and the lords supper . vii . both of them sent a dove out of the arke . noah when the waters asswaged , and much of his feare and daunger was past , sends out the dove who brought an olive branch , a signe of joy , comfort , and abating of the waters : so christ jesus his sufferings and labours being ended , sent his spirit forth ( which had lighted as a dove on him ) and brings joy , and peace , and comfort into the hearts of all beleevers , bringing in a testimony , that gods wrath is appeased , the waters are diminished , his love and favour returned which is better then life . now to application . i. in the type and truth learne : if all the world about us be given to wickednesse , and wee be cast into never so wicked an age , then to labour to shine in the middest of a naughty generation , phil. . . it is a singular praise to be a lot in sodom , and in a corrupt age to bee unlike sinners . for light to shine and shew it selfe in darkenesse , is beautifull and glorious . let your light so shine before men , that they may see your good works and glorifie your father which is in heaven . to shew our selves sonnes of god , and children of light among enemies of god and light , is a singular honour . noah fashioned not himselfe to those corrupt times ; nor christ to the evill behaviour of that age . never had christians more need among so many wicked fashions , to be exhorted not to fashion themselves to the world . if a preacher hold on a preacher of righteousnesse in singlenesse and sincerity of heart , not fashioning himselfe to the present temporizers and men-pleasers , let all the world scorne , oppose , traduce him : if a private man hold forth the word of life , and in blamelesse and pure conversation walke in a way which leadeth against the streame and common current of the corrupt age : both the one and the other have here the type and the truth , noah and christ presidents for the like actions , precedents in the same way . ii. in them both learne : that these are the dayes in which we must expect our lord to judgement . as it was in the dayes of noah , &c : so shall the comming of the sonne of man bee . as those sinnes in noahs time brought the deluge of water : the same sinnes now reigning , shall bring and hasten the destruction by fire , prophecyed , . pet. . the sinnes are these . . the sonnes of god marry with the daughters of men : that is , the godly with the ungodly , religious with the superstitious , beleevers with infidels , . horrible contempt of the word . as noah preached by the power of the spirit , and christ himselfe by the spirit so as never man spake ; yet both were despised , and the spirit resisted whereby they spake : so now godly ministers must not thinke much to bee despised in their ministery . for as it was in the dayes of noah , and of christ : so christ hath told us it must be . . profanenesse of the ministery , and generall malice against sincerity . as in the dayes of noah , many wrights and workemen were busie to prepare an arke for others ; but themselves neither entred into the same , nor saved by the same : and as in the dayes of christ , the scribes and pharisees professed themselves chiefe builders , but refused the corner stone , and neither entred themselves nor suffered others , but envy christ they could : so shall it be in the daies of the sonne of man. . in the common-state , and men , apostacy , security , sensuality ; men eate , drinke , marry , but know nothing of judgement , that is , will not know : so shall the comming of the sonne of man be , mat. . . iii. in that christ is the true noah , all the true members of christ ( who are carefull to prepare them an arke , and to get within the arke of the church ) have solid and strong comfort . for , . he is ready to receive all that come unto him , who calls all the weary : as noah readily received all that offered themselves unto him . let not thy sinne discourage thee , bee thou never so uncleane , get once into the arke , and thou art safe . . as noah himselfe entred into the arke , and abode there all the time of danger , and tossing by the waters : so our lord still abides in the same ship of the church with us ; he is so much the more compassionate to us , as hee is acquainted with our sorrowes ; and though the danger and feare bee never so much , wee shall fare no worse then himselfe will , who in all our troubles is troubled with us and for us . . as noah pitched the arke within and without , and so fenced it against the waues and raging billowes and surges of a world of seas : so doth our true noah strengthen his arke and church partly with his promise , partly with his prayers that their faith faile not , as with pitch within and without , so firme and sure , as let this little arke of the church be tossed upon the waters of affliction , and tried by never so many temptations , and persecutions in this sea of the world , it is so fenced and pitched that it shall never miscarry . noahs arke indeed by tossing and beating of the waters may bee weakened and made worse : but christs arke the church , is made better and stronger by trialls and afflictions , psal. . . it is good for mee that i have beene afflicted , that i may learne thy statutes . noahs arke at last shall putrifie and perish , but christs arke shall never perish , but at last bee more perfect and glorious . . as gods covenant with noah was his safety in the arke : ( for looke upon the arke floating above water , laden with heavy burthen , fenced against the waters with a little pitch , perhaps not very skilfully , that being the first vessell that ever was made for the water ) without anchor , mast , sterne , pylot , or master to governe it ( for noah was shut in by god ) how should it be but carried by winds and waves upon rockes , or hills , or sands , or trees , or buildings , and so in an instant split all too pieces , but that the lord was stearsman in all that voyage ? ) so the safety of the church is , that it hath so faithfull a pylot , whose covenant made in his church is the wall and defence of his people , more stable then the foundation of the earth . which made david to glory ; though the earth bee mooved , and the mountains tumbled into the sea , yet the church may glory in the salvation of her god. in our lesser trials , stormes , oppositions looke to god our safety ; be within the arke , god will provide for thy safety . . the arke had a time to be freed from the deluge of waters : so the church hath a time for her deliverance , rev. . . psal . . . when the flood of waters bated , the arke rested on a mountaine of ararat , gen. . . so when the waters of affliction are dried up , the church hath her rest in the holy mountain of god , ps. . chap. iv. . melchizedek a type of christ. hebrews . . hee was likened to the sonne of god. wee must search wherein and how christ was the truth of that figure . i. in the notation of his name . melchizedek signifieth king of righteousnesse : our saviour was indeed properly king of righteousnesse , heb. . . isai. . . psal. . , . thy kingdome is a scepter of righteousnesse , thou lovest righteousnesse , mal. . . christ the sunne of righteousnesse shall arise . from him all have righteousnesse as from a fountaine . ii. in his office. . hee was king of salem , of peace : so christ is called , the prince of peace , isa. . . not of a corner , but of all the world ; and of salem , that is , of ierusalem , psal. . . i have set my king on sion . on his shoulders was the governement laid . of whom zach. . . o ierusalem behold , thy king commeth unto thee , hee is just and saved himselfe , poore and riding upon an asse : but with this difference , melchizedek brings peace earthly , temporall : but christ is our peace , ephes. ● . . by whom we have peace with god ; hee guides our feete into the way of peace , and leades us to peace eternall : so he was true king of true peace , so was not melchizedek . . melchizedek was not onely a king , but priest of the high god , gen. . . so christ was both king and priest ; king , revel . . . prince of all the kings of the earth : priest , heb. . . our great high priest. this was not usuall in the iewes policy , or progeny of david to whom onely the kingdome was promised ; neither would god admit the mingling of these offices among them , as in vzziah , . chron. . but as this dignity was reserved unto christ : so was it dispensed with in his speciall figure to bee both a great king and priest. iii. in his originall . without father or mother , genealogy , beginning or end of dayes ; without kindred , that is , none of these mentioned in scripture , or in the story of his life . although he had both father , mother , kindred , birth , death ; yet the lord of set purpose would have all these concealed in scripture , that hee might be a more expresse type of iesus christ , who was truely without father as man , luke : . that holy thing which shall bee borne of thee , shall bee called the sonne of god ; without mother as god , without kindred according to his deity , in respect of his divine nature without generation , for who can declare his generation ? isai. . . seeing he was before all worlds eternally begotten of his father . and whereas melchizedek onely had no beginning or end of life expressed : christ is onely truely without beginning , neither shall have any end ; for hee is the beginning and the ending . and although his humanity had genealogie , beginning , and ending of life , yet as he was the word hee had none . and although as the sonne he was from the father ; yet as god hee was from none , but as the word was of himselfe . here also is a difference ; melchizedek was without genealogy according to scripture : christ according to nature . iv. in the excellency of his . person , . priesthood . . for excellency of person . . melchizedek was greater then abraham ; for he blessed abraham , and the greater blesseth the lesser , heb. . . signifying christ the fountaine and originall of all blessing in heavenly and earthly things , ephes. . . . melchizedek refreshed abraham and his army , returning weary from the battell and journey , with bread and wine . here abraham was a receiver , melchizedek a giver ; a manifest type of iesus christ , refreshing and comforting all his followers , and members of his militant church in their journey and wearinesse , with his word and sacraments , matthew . . i will refresh you . . melchizedek was man onely and sinfull : christ god and man without sinne . melchizedek as the sonne of god : christ indeed the sonne of god. . for the excellency of his sacrifice or his priesthood which was greater then aarons . for , . levi and aaron paid tythes in abrahams loines to melchizedek , heb. . . and the inferiour payes tythes to the superiour : such is the priesthood of christ after the order of melchizedek , not of aaron . . in regard of the entrance . melchizedek was not anointed with materiall oile as aaron , nor received his priesthood from any other , but onely so declared by the mouth of god : so christ succeeded none , received his priesthood from none , but anointed by the spirit of god , luke . . and made a priest by the oath of god , psal. . . the lord sware and will not repent , thou art a priest for ever after the order of melchizedek . . in regard of the continuance of his priesthood . for as hee receives it from none , so hee passeth it not to any other , nor any can succeed him ; but hee endureth ever , having an everlasting priesthood , heb. . . the leviticall priesthood ended particularly in the death of every high priest , and universally and finally in the death of our high priest : but christ is eternall , who died but rose againe , figured in melchizedek . i. if christ bee the true melchizedek , then must he needs bee greater then abraham , though the jewes vainely gainesay it , ioh. . . to him all our tythes and offerings , our sacrifice of praises are due , as tythes and offerings due from abraham to melchizedek . hee is blessed and prince onely , the king of kings , and lord of lords , unto him be honour , and power everlasting , . tim. . , . so the foure and twenty elders , revel . . , . and angels , beasts , elders , and all creatures , revel . . , , . ii. for the comfort of the church , that christ is the true melchizedek , both a priest and a king. . as he is a priest wee are assured of a perfect reconciliation by his all-sufficient sacrifice . . of sound instruction , for the priest must teach the law , his lips must present knowledge . ioh. . . when the messiah is come hee will tell us all things . wee detest the blasphemy therefore that tells us , that he hath left an imperfect doctrine , that must bee eeked with traditions . . of his blessed intercession , which is meritorious and acceptable . samuel out of his love to the people , . sam. . . saith thus , god forbid that i should sinne , and cease to pray for you ; but i will teach you the good way : christs love to the church is no lesse ; therefore he will both teach and pray . . of powerfull protection and safety . for he is not our priest onely but our king ; not our doctor onely , but our defendor ; not a priest onely to pray , but a king to obtaine for us , and bestow on us what he prayes for . what if he had never so much power in teaching , if he were impotent in defending ? but he is king of peace in himselfe and unto us , we haue a powerfull aduocate in heaven . they never tasted the sweetnesse of this doctrine , that seeke after any other mediator . iii. hence is the happinesse of the church . as melchizedek blessed abraham : so christ our melchizedek hath blessed all the faithfull posterity of abraham , eph. . . with all spirituall blessings in christ iesus . but with difference . melchizedek onely pronounced blessing gen. . . blessed art thou of god possessor of heaven and earth : but our melchizedek meriteth and bestoweth blessings of higher kind also then could melchizedek . for , . christ blesseth by meriting blessing , through his most perfect sacrifice pacifying his fathers wrath : melchizedek offered no such sacrifice to no such effect , his was accepted by mercy , not for merit , not for his owne sacrifice , but for christs . . by actuall procuring the blessing of remission of sinnes and righteousnesse restored , a more effectual blessing then melchidek could procure : his sacrifices could onely signifie these in the messiahs , not actually apply them . . by gathering , calling , ruling and preserving in spirituall life his whole church , as members of his owne body , and by the donation of his spirit : none of which blessings melchizedek could give . . by bestowing eternall life on beleevers , here in the first fruits , heereafter in the harvest : whereof melchizedek must be a receiver from him the fountaine , not a giver , . by publishing and pronouncing on beleevers all this blessing in the preaching of the gospell , and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word : which melchizedek could not doe . therefore a greater then melchizedek is here , and a greater blessing then abraham received from him . let the world curse , wicked ones rage and revile against the church and members , yet as isaac said of iacob , gen. . . i have blessed him , and therefore he shall be blessed ; the same will christ not say onely , but accomplish to them . iiii. hence is the stability and perpetuity of the church and members . that christ is the true melchizedek , that is , an eternall priest ; the church must be eternall . for a priest cannot be without a church , nor an eternall priest without an eternall church , but of christ it is said , thou art a priest for ever . therefore tyrants shall not wast it , time shall not outlast it , death shall not hinder the being and happinesse of it , no more then it could the eternity of the priest himselfe , who rose gloriously from the dead , so shall the members . how happy a thing is it to be of this houshold . v. the excellency of christs priesthood above the leviticall . this is the scope of the apostle in describing melchizedeks priesthood so largely . for the leviticall priests were homagers to this , yea to the shadow of it in melchizedek while they were in abrahams loynes . . they were men onely of men : christ the sonne of god , true god and man. . they were sinfull men , and must offer first for themselves , and then for others , heb. . . but christ was sinlesse , he needed not offer for his owne sinnes , heb. . . . . for their office , they were but ministers of holy things , and of salvation propounded in them : christ because of this order was author of salvation to all that obey him , heb. . . . . they were many , and all ministers of a temporary covenant : but he is but one , who hath obtained a more excellent office in that he is mediator of a better testament established upon better promises , heb. . . for the promises of the covenant of grace are more excellent then those of the legall covenant . . they offered often , and the repetition of sacrifices argued their invalidity and imperfection : but he offered but once , and needed not do it daily ▪ heb. . . which argued the perfection , heb. . . . they offered the blood of beasts which could not expiate sinne , nor wash the conscience of the sinner farther then purifying the flesh : but he ( not with blood of bulls and goats , but ) with his owne blood entred once into the holy place having obtained an eternall redemption , heb. . . and this blood purgeth the conscience from dead works , verse . . they served in an earthly fading sanctuary made with hands , and entred into an holy place which perished and fayled , according to that elementary and temporary worship : but he is minister of the true sanctuary and tabernacle which the lord pitcht and not man , heb. . . this tabernacle is his owne blessed body in which he performed all his service , called , chap. . . a great and more perfect tabernacle not made with hands , and vers . . is now entred not into holy places made with hands , but into the very heaven to appeare in the sight of god for us . . they all ceased , dyed , one succeeded another ; as mutable was their whole service , which also ceased and deceased , and gave place to the truth of it when the fulnesse of time came : but this true melchizedek , being without beginning or end of daies , hath an eternall priesthood , heb. . . and therefore neither hath nor needeth any successor in earth . whence every repetition of his sacrifice bloodily or unbloodily in the masse is an high and hatefull blasphemy , a denyall of christs person to be above the person of melchizedek , and of his sacrifice to be above aarons , or that it was offered by the eternall spirit of his deity . vi. the excellency of the person shewes the greatnesse of the sacrifice , the greatnesse of the sacrifice the greatnesse of the sinne , melchizedek because he was but likened to the sonne of god , heb. . . could not offer a sacrifice to take away sinne : he must be the sonne of god indeed , and god himselfe that must doe that . the least sinne which wee account so light could never be expiated , but by the blood of him that is god as well as man. all created strength cannot stand under the burthen of the least sinne . therefore in the worthinesse of this person see the unworthinesse of thy sinne to hate and abhorre it , and thy selfe in dust and ashes for it . an haynous and execrable offence were that which nothing could take away but the death of the prince . chap. v. . isaac a type of christ. i. in his birth isaac , the sone of abraham the father of the faithfull : a promised seed long before he was borne , in whom all the nations of the earth should be blessed . yea so strange was his birth , as that he was not to be borne by the strength of nature , but of sarahs dead womb when it was not with her as with other women , insomuch as when the angell foretold it to her she thought it impossible , gen. . . so christ the sonne of abraham commonly so called . the onely sonne of god by nature , who is the father of all the faithfull , who are taught to say ; our father , &c. the onely true promised seed long before prophecied of , and expected of beleevers before his manifestation about foure thousand yeares . borne and incarnate not by the strength of nature , but by the power of the holy ghost after an unconceivable manner ; so as when the angell told his mother mary of his miraculous manner of birth , she thought it impossible , and said , how can this be ? luk. . . and in him onely the whole spirituall seed of abraham , all gods people of jewes and gentiles were blessed . psa. . . the nations shall blesse him , and be blessed in him . which prophecy cannot be understood of salomon ; for scarce his owne nation was blessed in him , who by his sinne lost tenne tribes of twelve from his owne sonne : and verse . they shall feare him so long as the sunne and moone endure from one generation to another , vers . . all kings shall worship him and serve him : and , vers . . his name shall be for ever : all these are true in christ onely . thus as isaac was founder of a mighty state : so christ of all the church of god in all nations onely blessed in him . as isaac was his fathers heire : so christ heire of all things , isaac hath goods onely . ii. in his suffering . . isaac was circumcised the eighth day : so was christ. luk. . . isaac in his infancy was persecuted by ishmael , gal. . : so christ by herod , mat. . . isaac carryed the wood of the burnt offering upon his shoulders even to mount moriah , gen. . : so christ carryed the crosse on which he was to be nayled , even to golgotha . . isaac was led away as a lamb to the slaughter : so christ was led away , ioh . . to death . . isaac without reply submitted himself to his father even to the death ; suffered himselfe to be bound on the wood , and yeelds himselfe a burnt offering unto the lord : even so christ without reply was obedient unto his father unto the death , and was content to be bound , not as isaac for himselfe alone , but for us and them ; and laid downe his life a whole burt offering , and a ransome for many , ioh. . . thus were both lamb-like sufferers , both beare their crosse , both without reply led away , both bound and fastened on the wood , both willingly obedient to the death . iii. in his offering , . both sonnes , onely sons , innocent , beloved of their fathers : abraham did al at gods commandement , and lifted up his hand : so christ by the determinate counsell of god was delivered by wicked hands . abraham offers his sonne freely : god more freely offers his sonne out of his bosome . . abraham by gods commission riseth early in the morning to sacrifice his sonne ; and isaac riseth as early to obey his father : so the jewes by gods permission breake their sleepe , and early in the morning proceed to the condemning of christ , who is called the hinde of the morning . psa. . . compassed with dogges that hunted his life ; and christ , as another isaac , after his passion rose early in the morning to fulfill the worke of his father . . neither of them must be offered every where or any where but both in a mountaine , and such a mountaine as must typifie christs humane nature . mount moriah must beare the temple built by salomon , a type of christs body , ioh. . . mount calvary must beare the body it selfe ; and these two hills , if they be not one and the same ( as augustine thinkes , and it is not unprobable but that golgotha was the skirt of moriah ) yet could they not be farre distant , the one being within the gate of the city , and the other not farre without , the nearest to the city of all . . the father layes first the wood upon both , and then both upon the wood , both must feele the weight of the wood , no small wood to burne a man , a whole burnt offering as isaac : but the wood which christ bore was farre heavier . . for the greatnesse of the burthen . . for the burthensomenesse of our sinnes , isay . . he bare all our diseases . and then both by gods appoyntment were bound on the wood , fastened hand and foot , not that either was unwilling , but to retaine the manner appointed for sacrifice . . isaac must be offered alone , the servants must stay at the foot of the hill a farre off , little knowing the businesse and sorrow in hand : so christ must tread the winepresse alone , isa. . . the disciples feare and fly , and little consider the agony of their master . . the father carryes in his hand the sword and fire against his owne sonne ; the sword signifying the justice of god , the fire his burning wrath against the sinnes of men : both bent against christ , both sustained by this isaac ; in whom the justice of god is satisfied , and the flame of his wrath extinct and quenched . iv. in his scape and deliverance . . the blow is a fetching but abraham must hold his had , isaacs flesh must not be pierced or cut : the souldiers ready to breake the legges of christ ( as of the two theeves ) must stay their hands ; not a bone of him must be broken . . isaac offred , and three dayes dead in his fathers purpose and minde , yet dyed not , but his father received him as from the dead : so christ offered upon his divinity dyed not , and his humanity dead in the belly of the earth , after three dayes he revived , and raysed himselfe againe to die no more . so both were delivered from death the third day : wherein the apostle plainely makes him a type , heb. . . from whence he received him as in a type or resemblance , that is , to be a type or resemblance of christs resurrection from death . . the ramme that was offered for isaac was caught by the head among the thornes , and hanged in a bush : christ our sacrifice was hanged on a tree , crowned with thornes , and so hung on the crosse to expiate our sinnes compared to thorns and bryers , which would for ever have held us , if they had not held him . v. in his mariage . . rebekah was faire and beautifull : so the church is faire in the beauty of christ , and faire within . . shee was of his owne kinred and flesh , gen. . : so christs spouse is of the same flesh which himselfe assumed . . she was wooed by his fathers servants , and brought forwards toward isaac : so the church is wooed by pastors and preachers the servants of christ , and so brought forwards by his friends towards the bridegroome . . she resolved to forsake all her friends and comforts to come to isaac : so the church forsakes all in affection and actually , being called to enjoy her head and husband jesus christ. . she decks her self with jewels and trims her selfe before she comes to isaac , but covers all with a vaile : so the church prepares her selfe as a bride for a bridegroome , trimms her selfe with faith and graces as jewells , but covers and vailes all with humility , modesty , shame facenesse , as not worthy to be seene , much lesse matched to such an husband . . in her comming towards isaac , isaac meets her : so the church comming towards christ he meets her afarre off , . by his grace of election , . by his most entyre love and affection . . by most gracious acceptation . . in person and incarnation . . in glory and power at the last judgement for her finall salvation . i. in the type and truth note a patterne by which to frame our obedience , phil. . . let the same minde bee in us that was in them . . to bee humbly obedient unto our father as they . . having never so difficult a commandement . as abraham rose early to obey god ; and isaac as early to obey his father ; and christ was content early in the morning to bee prosecuted to death : so let not us procrastinate , but hasten to our duty , especially to our sacrifices of prayer and prayses early in the morning . psal. . . . as abraham in offering , nor isaac in obeying consulted not with flesh and blood , acquainted neither sarah nor the servants , nor consulted with humane wisdome to hinder obedience : no more must we in our obedience . so paul gal. . . professeth of himselfe that he communicated not with flesh and blood after he had a calling . if flesh and blood will object any thing against obedience , and extoll it selfe against the knowledge of god , bring it captive into the obedience of christ , . corinth . . . . obey in suffering , as well as in doing ; dayly take up our crosse ( as both they carried the wood of their offering ) and not repine nor reply . we must not thinke that by carrying our crosse wee can performe the worke of our redemption , for to that end it was carried by christ onely ; yet we must carry it so farre forth as he is a patterne for our imitation , yea that we may be conformable to the image of christ , rom. . . . for the measure , sticke not at heavy crosses and burthens , they carried heavy loads of wood . wee must not love our lives to the death , if god call us therto . for both they were obedient unto the death , phil. . . such a testimony is given of the saints , revel . . . they loved not their lives unto the death . now thus to frame our obedience are required two rules . i. a change and renovation of our crooked and corrupt nature , which is ever rebelling against the law of the minde . nothing ( wee say ) is hard to good will : but this good will is not to bee found but in such as are regenerate by the spirit of god , who hath made it of an unwilling , a willing will. and till this change be made every commandement is impossible , and an intolerable yoke . let christ give the same commandement to the young man , and to the disciples , of leaving all and following him , it is an impossible taske to the one , yet in his naturall estate , but an easie yoke to the other , who with the commandement receive some secret power to draw them to obedience . let the word command an angry , furious , naturall man to forgive his neighbour that wrongs him , and blesse him that curseth him , and doe good for evill , and recompence love for hatred : oh this is an impossible commandement , and flesh and blood cannot possibly brooke it ; and indeed he must be more then flesh and blood that can heare it , hee must have a spirit subduing his will unto the will of god. let god speake ( as hee did to abraham ) to a man unconverted : offer me up now , not thy sonne , but thy sin , thy deare lusts ; thy usury , thy revenge , swearing , lying , thy herodias , thy dalilah , thy darling , thy pride ; take the knife into thy hand , and with thine owne hands kill it , sacrifice it , let out the life blood of it : oh what grutching , gainsaying , rising up against the word , and him by whom god commandeth ? every naturall mans sin is his isaac , his childe , his best beloved , his joy and laughter , hee cannot spare him , hee cannot part with him . though the lord bee in never so great haste and earnest , they bee not so hasty as to rise up with abraham , early in the morning to offer up their sinnes ; a plaine evidence that as yet their nature was never changed , but they are in their sinnes . rule ii. in dangerous , and difficult , or costly commandements , propp up thy faith with consideration of gods power and truth . so did abraham in this difficult commandement ; when hee might have considered of a thousand strong hinderances , he strengthened his faith by this , heb. . . hee considered that god was able to raise him up even from the dead , whence after a sort hee received him . thus he supported his faith in that word of promise , rom. . , . hee considered not sarahs dead body , but was fully assured that god ( whom hee beleeved , who quickeneth the dead , verse . ) who had promised , was also able to doe it . these two props upheld him , even the full assurance of gods truth in promises , and power in performing them . in duties of apparant danger , the casting an eye on gods truth and power will bring them forward , else they never come on , dan. . . our god is able to deliver us , and hee will ; but if not , &c. so in the time of danger and deepe distresse , cast thy selfe on the might and truth of god , who quickneth the dead , who can say to the dead , live , and they shall live . in duties chargeable , if thy obedience must cost thee some part , or the whole of thy estate , looke on gods power and goodnesse . so the prophet to amaziah , . chron. . . what shall we doe for the hundreth talents ? the lord is able to give thee more then this . object . but i know not whether he will. sol. faith assures it selfe there is never any losse in obeying god. it knows , the way to keepe isaac , is to give up isaac . it hath a promise , whosoever forsaketh house , lands , &c. for christ , hee shall have an hundreth fold . ii. in both we have a notable type of our resurrection . isaac was raised the third day , as from the dead : but christ indeed raised , not as isaac for himselfe , but as an head for his body and members . which assureth us , . that wee shall rise out of all pety deaths and dangers , for our head is aboue water . though the billowes of afflictions inward and outward may rinse us , and run over us , yet they shall not drowne us because our head is aloft . they may threaten and affright us , but shall not drowne and destroy us ; we shall wade out well enough , because they can never goe over our head any more . . that we shall at the last day rise from all the death of mortality and corruption ; in which argument the apostle is large to proove , that because christ the head is risen , the members must also rise againe , . cor. . . for , . can or will a living and powerfull head be alwayes dismembred and sundred from the body ? . because christ rose not as a private person as isaac did , but as the first fruits of them that slept , verse . . because christ in his resurrection is opposed to the first adam , verse : for as by the first adam comes death on all ; so by the second adam resurrection from the dead . this is a sure propp and stay against all the miseries and occurrences of this life , and against the bitternesse of death , and horrour of the grave , that we are assured of a better resurrection , else were wee of all men most miserable , verse . iii. a sweet consolation . god watched every motion in both these isaacs offering ; how farre abraham should goe , how long , to the lifting up of the knife ; and where he should stay ; and when was fit to say , doe the boy no hurt : so hee watched the executioners , the crucifiers , how farre they should proceed with christ , but stayed them from breaking his bones , and kept him from seeing corruption . so when gods time and terme is come , the affliction and afflicter shall goe no farther ; a voice at length shall come , and say : stay thy hand , doe him no hurt . iv. both were delivered , but not till the third day ; the one when the knife was up , the other being dead and hopelesse , at least in the account of men , as appeared by the words of the disciples which were going to emmaus . hence wee learne to make this use for the strengthening of our faith : then to looke for helpe and deliverance when the case is desperate , and in humane sence we are gone . there is life in this comfort , which assureth us of life , even in death , as hos. . . after two dayes he will revive us , and in the third day he will raise us up , and wee shall live in his sight . in all wants and extremities let abrahams voice to isaac comfort thee : god will provide . if isaac see abrahams sword in the one hand , and fire in the other ready to deuoure him , yet a little while and the sword shall bee put up , and the fire shall take another object . so the faithfull sonnes of abraham , seeing god the fathers sword of justice drawne against them , and the fire of his fury ready to consume them , yet at length shall see by christ the sword put up , and the fire of wrath turned againe into a flame of love and grace . faith hath a cheerefull voice : god will prouide . unbeleefe is full of repinings and murmurings : oh how should i be prouided for , in this or that ? i see no meanes , &c. here the difference holds which was betweene the ten spies and the two , num. . if thou see not the meanes for thy deliverance , goe to the mountaine there is a ramme for isaac : hasten thy obedience , and god which set thee on worke , will hasten thy deliverance . chap. vi. . ioseph a type of christ , . wayes . i. in regard of his person . . ioseph was the first borne of the beloved rahel , as christ was the first borne of the freely beloved mary . . best beloved of his father , genes . . . figuring christ who was declared the welbeloved in whom his father delighted , matth. . . . hee was very beautifull , gen. . . and his internall beauty was more then his externall : christ was more beautifull then the sonnes of men , and making us beautifull in his beauty . . ioseph was endued with such a measure of wisedome and understanding as none was like him , in whom gods spirit was . for which cause hee was called zaphnath-paaneah , verse . that is , an expounder of secrets : figuring christ in whom were treasures of wisedome , and the spirit beyond all measure ; who is therefore called the great counseller , and the lambe onely worthy to open the booke , who onely hath the key of david to open the secret mysteries of salvation . . in iacobs last testament , ioseph is called a fruitfull bough , whose branches runne upon the wall , because out of him branched two tribes , ephraim and manasseh , therein hee was a type of christ , who is not a fruitfull bough onely , but a root from whom all the tribes of god branch out and flourish . and whereas those tribes are come to nothing ; christ shall see his seed , and prolong his dayes . ii. in his actions . . ioseph was sent by his father to visite his brethren in the wildernesse : so was christ sent to seeke his brethren wandring in the wildernesse , he was sent to the lost sheepe of israel . . as at thirty yeares , ioseph was preferred to his office by pharaoh : so at thirty yeares christ entred his office. . as by pharaoh a virgin was given ioseph to wife , verse : so in the church as a pure virgin given by the father to jesus christ , as his spouse to sanctifie and save : all that the father giveth me , shall come to me : and him that commeth to me ▪ i will in no wise cast out . . as ioseph out of pharaohs garners feeds all egypt , all his fathers house , and the nations ; whence in gen. . . he is called the feeder of israel , and a stone , that is , a rocke or refuge to his brethren : so jesus christ is the feeder of israel , and of all the family of god in all nations of the earth , not with temporall food onely , but with the manna from heaven , the word and sacraments , and his owne flesh and blood , the incorruptible and indeficient bread and water of life . . as ioseph in his lowest estate was both a lord in the prison , and a comforter of the prisoners , assuring the butler of his life , and recovery of his place : so jesus christ at his lowest abasement , was lord over death and the grave , having command of them , and his last breath on the crosse all most comforted the poore thiefe promising him both life and glory . . as ioseph doth all the good he can for his brethren that had ill deserved it : for . hee teacheth them how to live together , and commends brotherly love and concord , fall not out by the way . . teacheth them how to speake to pharaoh , and what to demand . . goes to pharaoh , and speaks , and obtaines for them whatsoever he would , and placeth them in goshen the far of the land , till they come to canaan : so jesus christ above all lessons commended to us the new commandement of love , a badge of his disciples ; teacheth us how to pray , and what , in the lords prayer ; himselfe intercedes for us , and obtaineth all that good is , and provides for us in earth till we come to canaan . iii. in his sufferings and passions . . the archers grieved him , gen . . that is , not his mistris onely and master , but his brethren also conspire against him , although sent from his father in love , and comes in love to see how they doe , and to know their wants ; yet they scorn him , behold yonder dreamer comes ; they consult to kill him , let us kill him and see what will become of his dreames : so jesus christ came among his owne , sent from his father in love , pitying the wandrings and wants of men ; but the jews scorne him for a deceiver , plot to kill him , conspire against his life . . as his brethren sold him for twenty pieces , stript him naked , cast him into a pit , sent him as a slave into egypt , where hee ( being indeed free ) became a servant : so jesus christ in his infancy was sent into egypt , sold by the jews for thirty pieces , stript naked of his apparrell , and in the forme of a servant cast into the pit of death and the grave , whence they thought never to have heard more of him , as iosephs brethren did . . as in this service ioseph was tempted to whoredome by his wanton mistris when they were alone , and that often and dayly ; but by strength of grace stoutly resisted , yea conquered her and himselfe : so was jesus christ in the entrance of his ministery strongly assailed by satan to spirituall whoredome when he was alone in the wildernesse , and that often set upon ; yet by the power of the spirit overcame and conquered , so as the evill one found nothing in him . . as in this service ( notwithstanding his faithfulnesse and innocency ) ioseph was falsely accused , condemned , cast into prison with the butler and baker : so was jesus christ , notwithstanding all his innocency falsely accused , they lay things to his charge he never knew , as falsely condemned , bound yea fastened to the crosse betweene the thieves , and cast into the grave as into a prison , till the time of his deliverance came , that he was taken out from prison and judgement , as isai. . . iv. in his advancement and preferment . for , . as ioseph was separate from his brethren , gen. . . that is , advanced by god to honour above them all : so christ was separate and advanced in glory above men and angels , heb. . . hath obtained a farre more excellent name then the angels . . though ioseph was shot at by the archers , yet his arme was strengthened , the bonds and fetters were loosed , and he not onely brought out of prison , but advanced to bee lord over the whole land , and next unto pharaoh , having all administration delivered unto him : so jesus christ , although he was a but or signe of contradiction ▪ yet his arme was strengthened to raise himselfe out of the grave , to loose all chaines of sin , to loose all sorrowes of death , and being ris●n againe was advanced and exalted above all creatures , all power given him in heaven and earth , his throne set next unto his fathers , the lord of his church , and ruler of the whole earth , to him is committed the governement , and his bounds are the utmost hills , psalm . . yea the whole church in heaven and earth is his to whom all power belongs . . as pharaoh every way honoured ioseph ; as . he richly decks and attires him , puts a golden chaine on his necke , gen. . . . they must cry before him , abrech , that is , every man must bow to him . . every man must depend on his word , gen. . . goe to ioseph ( saith pharaoh ) and what he faith to you , doe yee : so god the father hath highly exalted his sonne jesus , and given him not onely the rich robes of immortality and glory , but a name above all names , that at his name every knee shall bowe . he appointed not iohn baptist onely to be his fore-runner to make way for him , but all the apostles and evangelists cry before him abrech . yea all faithfull pastours and teachers whose office is to bring men to stoope under the subjection of jesus christ. yea he hath given his sonne plenary authority to governe his kingdome , and commands us , as another ioseph to heare him . i. from the type and truth learn. it is no new thing for the best men to be hated and wronged for their excellency and innocency . ioseph was therefore hated of his brethren , because most loved of his father , gen. . . christ was hated because he was the light , and gave witnesse unto it . this is a certaine truth , if god will testifie to a man , the world will testifie against him , whose judgements are contrary to his . if god will advance a man in grace , the world will depresse him . if god be extraordinary to moses , aaron and miriam his brother and sister will hate him . if david be respected , saul will envy him . who can stand before envy ? not naturall brothers . no marvaile if men say as of old : if we let this man alone all men will beleeve in him . well : an evill eye is a signe of an evill man , that dares in his thoughts check the almighty for doing with his owne as he will. and a good man cannot expect a surer confirmation in goodnesse , then to be hated for it ; as in our type and truth . let us on the contrary there love most where god sheweth most love : nor let any ioseph leave his goodnesse for the hatred of the brethren . ii. all the sufferings of gods children are ordayned and ordered by him . . they are ordayned by god. so in the type ioseph sees gods decree : it was not you , but god sent me afore you . so did the true ioseph : it is not thou pilate that couldst have any power over me , unlesse it were given from above , ioh. . . and acts . . . against thy holy sonne jesus , herod , pontius pilate , with the gentiles , and the people of israel gathered themselves together , to doe whatsoever thy hand and counsell had determined . let not us looke so much at mens malice as at gods decree . so did david when he said ; shimei curseth because the lord hath bid him curse david , . sam. . . if for brethren wee find enemies , let us say as ioseph ; it was not you , god hath an hand in it . . our suffrings are ordered by god. . for their measure , as in the type ; come , say they , let us kill the dreamer , but they could not : so in the truth ; come let us kill the heire , and then the inheritance shall be ours ; let us bury him , and lay stones , and watch and seale , yet with all these they could not keepe him under . feare not evill men , they shall not doe as much as they will , but as god will. . for the end , they cannot frustrate the counsell of god , nor his dreames . neither gods glory nor iosephs preferment can be prevented : so the jewes , let us put this seducer to death , and we shall well shift our hands of him , what will become of his doctrine , of his disciples : but all turned to his greater exaltation , as iosephs . conclude hence , that all the hatred of evill men , unjust accusations , false sentences , cruell executions shall not hurt , but one way or other set forward our truest good . as both iosephs and christs turne to their greatest advancement , both their innocencies breake out as the light . and innocency is innocency , and will be so knowne , and shall be as the sunne at noone day . iii. a singular comfort . is christ the true ioseph our brother ? hee will . know us when we know not him , as ioseph . he will love us before we can love him , he will love us when we shall not know it , his bowels will earne within him towards us , cor. . . as unknowne , and yet knowne . he is a stone of refuge to all his brethren , and though he be rough for a while and try us with temptations and afflictions of sundry sorts as ioseph did , yet he will at length make himselfe knowne to bee ioseph ; he will say , i am ioseph , i am jesus your brother . . as ioseph tooke order that his brethren should bee washed in his house , and set at his owne table : so our ioseph washeth us in cleaner water , even the pure streames of his blood , and makes us cleane by the water of sanctification , sealing it to us in baptisme , and after feeds us at his owne table , and sets before us the bread and water of life , as in the sacrament of the supper . . as ioseph sent his brethren home with victualls without money , and with chariots and all necessaries for their journey till they came againe to be fully provided for by him : so our ioseph furnisheth us in this our journey and travell with all necessaries without our money or merits , untill we come to dwell with him , and he be all in all unto us . . as when iacob and his sonnes came into aegypt , and at that joyfull meeting of father and all the sonnes , ioseph went out to meet them : so our ioseph meets us now in our way by his grace and spirit : and at that great meeting of all his brethren shall make ready the clouds as his chariot , and come in person in state , and we shall meet the lord in the ayre and be ever with him . iv. as iosephs brethren behaved themselves to him , gen. . . so let us behave our selves to christ. . humble our selves , bee ashamed that we have so wronged our brother , pray for pardon ; and as it is in zachery , looke upon him whom we ( that is our sinnes ) have pearced ; and lament and be sorry for him , as one mourneth for his onely sonne . . honour him . all our sheafes must bow to his ; he hath that extraordinary blessing from above and below , the blessing of his father is strong with the blessing of his elders , gen. . . christ is blessed in himselfe , and in his posterity in all ages . . depend on him for food as they , and say with peter , ioh. . . master to whom shall we goe ? thou hast the words of eternall life ; and for all supplyes apply that to him which is spoken of ioseph , gen. . . is not he for us under god ? . let his gracious promises comfort and feede us , as iosephs brethren were comforted by his , gen. . . . offer him such gifts as wee have , prayer , prayses , duty , endeavour . be encouraged , ioseph will accept small and meane gifts from brethren , although he need them not , gen. . . our ioseph despiseth not a graine of grace , not smoaking flax . chap. vii . . moses a type of christ , . waies . moses was a type of christ. deut. . . a prophet will i raise up like unto thee : here is a similitude a likenesse , no parity no equality . this is the difference : christ is worthy of more glory then moses , heb. . . for moses was meere man : christ god as well as man. christ the builder of gods house , moses but a stone in it . christ a sonne in the house : moses but a servant . christ the lord of his owne house being the church : moses a servant in his lords house . now let us see wherein the similitude is . i. in his person and estate . . moses was of meane parents and birth : so was christ of a poore decayed and dryed stocke , and borne of a poore virgin , who at her purification brought a payre of doves , a gift appointed for poore persons , luk. . . whereas rich folkes must bring a lamb of a yeare old , lev. . . . moses was no sooner borne but he was exposed to the cruelty of king pharaoh , and sought out to death : so christ in his infancy was sought by herod to bee . slaine . but both by gods extraordinary and especiall providence saved and delivered , that both might bee saviours and deliverers , the one by her whose sonne he was reputed , the other by him whose sonne he was reputed . . moses was a shepheard , he kept the sheepe of iethro his father in law , exod. . and while moses was in that private estate , wee read of little concerning his life expressed till he was fourty yeares old : so christ was a shepheard sent to seeke and save the lost sheepe of his fathers fold , of whose private life wee read as little as of moses till he was thirty yeares old . . moses was of a most meeke and sweet disposition above al men living , yet full of zeale and indignation against sin , as at the erecting of the calfe , exod. : so christ a patterne of meekenesse : learne of me for i am meeke ; but most zealous and earnest at the abuse of the temple , mar. . ii. in his office and function . . both appointed by god. moses sent and raysed to deliver israel out of pharaohs bondage : christ sent to deliver all the israell of god from the pharaoh of hell , and all his oppression of sinne , curse , damnation , the most heavy taskes and burthens . moses was appoynted to lead israell towards canaan : so christ to lead the church the israell of god , into heaven . and whereas moses was to lead them but into the sight of canaan , and the borders : our moses leads us into the heavenly canaan , and gives us possession . . both were furnished by god to their office . . moses was learned in all the learning of aegypt : christ was learned to admiration . his enemies asked , whence hath he all this great learning ? ioh. . . and , never man spake like this man. ioh. . . and at twelve yeares old he sate among the doctors conferring with them , luk. . . . moses was furnished with many mighty miracles , in aegypt , in the red sea , and in the wildernesse for the confirming of his calling : all types of the miracles of christ by sea and land , in townes and deserts to manifest his glory , ioh. . . but with difference , christ wrought , by his owne power : moses by christ. . both joyfully executed their office whether we consider the matter , or the manner . . for the matter . . moses brings glad tidings to the israelites of their deliverance out of aegypt , and that from god , exod. . . christ brings from god the glad tidings of eternall salvation , and deliverance from the spirituall aegypt and bondage under pharaoh of hell to all the elect of god. . moses received from god and delivered to his people the law , and was a mediator betweene god and his people . gal. . . the law was delivered in the hand of a mediator : that is , moses , as acts . . now moses was mediator of the old testament , not a mediator of redemption , but of receiving the law and delivering it to the people , standing betweene god and them , as his mouth to them , and theirs to him : but christ our true moses , . not onely receives the law , but fulfils it . . when moses had broken the tables , to shew how wee in our naturne had broken the law , our true moses repaires it againe . . he writes the law not in tables of stone , but in the tables of the hearts of beleevers . iohn . . the law was given by moses , but grace by christ. moses could not pearce the heart , nor supply grace to keep the law. . he is mediator of a new covenant , and surety of a better testament , heb. . . and . . . moses gives israel an excellent patterne of the tabernacle , and all the utensils to the very least pinns about it : but our moses delivers a perfect doctrin from heaven , and certaine and perpetual rules for the worship of god to his church and the wel ordering of it even in the smallest things . and as nothing was left which must not be framed to the patterne seene in the mount : so hath not christ left the worship of god in whole or part , in great or small matters to the liberty of men ; for then he should have beene lesse faithfull then moses . . moses instituted the passeover and sacrifices from god , offers the blood of beasts , sprinkles the houses of the israelites with the blood of the lambe , exod. . by which they were saved from a temporall death , and the revenging angell : but christ the true moses instituted the supper of the lord , sacrificeth himselfe , offers his owne blood being the paschall lambe , who purgeth and saveth from death eternall . and as that house onely was exempted which was sprinkled with the blood of the lamb : so in the church salvation is assured onely where the blood of christ is sprinkled , and apprehended by faith . . moses prayeth for israel with his hands stretched out till the evening , and while he prayeth , israel overcommeth amalek , exod. . at moses prayer gods wrath is turned away . numb . . christ stretcheth out his hands for the elect upon the crosse , and made intercession for them in earth , and now continues so to doe in heaven ; whereby we are both enabled to conquer our spirituall enemies , as also gods wrath is appeased , and grace and favour returned , heb. . thus , both for the matter faithfully discharged their office in these five things . . for the manner containing the difference , it is in heb. . . . moses was faithfull in all the house of god as a servant : but christ as the sonne . moses in his masters house : christ in his owne house . moses by delegate authority : christ by proper power . moses as a servant foretells his masters comming : christ declared the lord present . moses in types and shadows : christ in body and truth . moses to one nation the jews : christ taught all nations the true worship . moses doctrine accuseth , woundeth , iohn . . christs doctrine justifieth , healeth , &c. iii. in his passion and suffering . . moses being to deliver the law , fasted forty dayes and forty nights in the mountaine alone : christ being to preach the gospell fasted so long in the wildernesse alone . . moses comming armed with authority for the hebrews good was rejected both in his person and doctrine and message . the hebrew could say , who made thee a iudge ? exod. . . and pharaoh will not hearken , exod. . . nay pharaoh raged and oppressed the more : our true moses comming to save the jews sped no better ; for thus they protested aginst him , wee have no king but caesar , ioh. . . and we will not have this man to raigne over us . yea his gracious words , and potent works were still contemned and envyed by the wicked scribes and pharisees , as at this day by all the wicked in the world , and there is no stilling of the rage of the devill and his instruments where christ is truely preached . . moses refused to be called the sonne of pharaohs daughter , and left the court of pharaoh to be partaker of the afflictiōs of gods people , heb. . christ descended from the glory of heaven to save his elect , and to suffer with them , and for them as moses could not doe . yea he tooke on him our infirmities and sorrowes , and on earth refused his right to be a king when they would have made him , because his kingdome was not of this world . both were willing to dye at gods commandement , both went up into a mount to dye ; moses on mount abarim , christ on golgotha . both carefull to supply their absence to their people : moses by appoynting ioshua his successor , christ by sending his spirit to lead his people into all truth . iv. in sundry particular actions . . moses lift up the serpent in the wildernesse : so was christ lift up , ioh. . . . moses obtained flesh in the wildernesse to feede many thousands : so christ in the desert fed many thousands with a few loaves and fishes . . moses marryed an aethiopisse , a stranger , blacke : christ marrieth the gentiles strangers , and in the encomium of his church it is said , i am black but comely , cant. . . . moses sweetened the bitter waters of marah by the tree cast in , exod. . . christ sweetens our afflictions by the wood of his crosse , heb. . . . moses was called a god ; aarons god for directing him in things of god , exod. . . and pharaohs god , exod , . . for executing on him , as god , gods judgements : but christ is indeed god , most wise in counsell , most potent in revenge . . moses delivered israel thorow the red-sea by his rod , exod. : so christ his church from death by his crosse through the red-sea of his blood . . never was god so clearly seene by the eye of flesh as to moses , who talked face to face : but never did creature see his face but christ , ioh. . . . as moses was transfigured on an hill , sinai , and so glorious as israel could not behold his face : so was christ on mount thabor , so as his disciples were amazed , and wist not what they said . . as christ after death rose most gloriously : so moses body after his death was most gloriously raised , in which hee was talking with christ on the mount in his transfiguration , matth. . . . moses face was covered with a vaile : our moses with the vaile of his flesh hid the glory of his deity , and put on vilenesse instead of majesty that men might behold him , and see , and heare him , and beleeve . i. the doctrine of religion which wee teach is of god. . wee teach no other then what moses taught , nor no other then what jesus christ taught , the one being faithfull as a servant , the other as the sonne in the house . for as there were not two churches of the old and new testament : so is there but one faith , one doctrine in substance , onely differing in manner of delivery . . this doctrine was perfectly , fully , and faithfully delivered to the church , seeing both were so faithfull . if there be a doctrine of traditions unwritten ; if a doctrine of merits , of purgatory , of intercession of saints , then was christ unfaithfull and did not reveale the whole will of his father . paul a servant revealed the whole will of god , acts . . was the sonne lesse faithfull ? . this doctrine is fully and sufficiently confirmed by many and mighty miracles both in moses the servant , and in christ the sonne , and being no new doctrine , it needs no new miracles . it is too idle to call for other miracles , when they cannot proove that wee bring any other doctrine . if wee should bring in strange and lying doctrines never knowen to moses or christ , as they doe , wee would cast about for lying wonders , and pretend fabulous miracles to prove them as they doe . ii. whatsoever office or function god sets thee in , bee faithfull ; so was moses the servant ; so was christ the sonne . hast thou an high place in gods house as moses ? be faithfull , see . tim. . . art thou but a doore-keeper in gods house ? bee faithfull , in faithfull performing of whatsoever god reveales to bee his will. hast thou received any talent ? lay it out to thy lords advantage , else canst thou not bee faithfull . let thy care and study be to bee found not onely faultlesse , but faithfull in all things according to thy christian profession ; that faithfulnesse may bee thy praise and crowne in magistracy , ministery , private life , in the whole practise of religion ; and also thy comfort living and dying , when the lord shall witnesse unto thee as to moses in his life time , numb . . , . and dead , deut. . , . moses the servant of the lord died , and there arose no such prophet . iii. labour to expresse the fruit of faith , heb. . . to preferre the state of gods people above all earthly profits and prerogatives ; account the despised condition of the saints above the admired happinesse of wicked men . moses would joyne himselfe to them when hee might have beene in the height of honour : christ would not be in heaven without them , but endured more affliction , then moses could , to enjoy them . hence observe foure sorts of people that are not of christs nor of moses minde . . politicians , who take the honour and profit of the gospel , but will none of the afflictions of christ. . proud persons , who will not looke so low as on afflicted christians . . temporizer● , that looke a squint on them if any suffer for well-doing . . scorners , that despise the society and exercises of gods people as too base company and courses for them . let all such know , . that christ in heaven scornes them not , nor withdraws himselfe from them , yea heaven would not please him without them . . that the fellowship of a kings court , such as pharaohs , in riot , feasting , drinking , gaming , is hatefull to a sound minde in comparison of the society of the miserable and persecuted saints , though a fleshly eye cannot see it . . that it will be no great comfort to beleeve the communion of saints and not enjoy it . . that they which despise it here shall never enjoy it in heaven . . in the type and truth wee have a sure argument of our resurrection . moses dead body , hid in the valley of moab , none knew where , appeared glorious on the hill thabor , in christs transfiguration : christs body hid in the grave comes forth glorious , and ascends glorious on mount olivet . both teach that our bodies are not lost but laid up , and as sure as laid downe in basenesse , shall rise in glory . chap. viii . . ioshva : a type of our true ioshua , another moses . i. both saviours . for ioshua under the very same name is propounded a type of christ. both had the name jesus , both saved their people ( therefore ioshua is called iesus , heb. . . ) the type from temporall and externall enemies , the truth from spirituall and eternall . ii. in his calling . . both succeeded moses , who makes way to both . . both guides going before gods people . the type to the earthly canaan : the truth to the heavenly . . both led them into the land . ioshua led the people not onely toward the land , but into the promised land . what was denied to moses , was granted to ioshua . moses might not enter , nor those that had disobeyed ; but ioshua entreth , and taketh possession for himselfe , and for all the people : so our ioshua hath taken possession , and led us into the possession of our heavenly canaan . what moses law could not doe for our infirmity , christ by his gospel hath done for us . that may shew us the way : but this brings us to the wayes end , and gives us all our promised expectation . thus our ioshua carries us through from this wildernesse to our rest . . both divided the land , and allotted to every man his portion . ioshua having entred canaan , assignes every one his portion , iosh. . . christ ascended into heaven , prepares for every beleever a place , ioh. . . iii. both confirmed their calling with many miracles . . ioshua being to passe over iordan divides the waters , and they gave way unto him : christ in the same iordan divides the heavens , matth. . . and they testifie unto him , verse . ioshua divides waters , but he ascribes it to the power of the lord of all the world , chap. . . but our true ioshua being that lord and god of all the world , by his owne power commanded the seas and they obeyed him . . ioshua becompassing the walls of iericho , and the long blast of rammes hornes overthrew the walls of it , chap. . . our ioshua by as weake and vile meanes in the eye of flesh , even by the sound and blast of the gospel shakes downe dayly the high and thick walls of the devill and antichrists kingdome , and of the iericho of this world , which resists the people of god in their passage to canaan . by the preaching of the gospel , typified by the sound of the trumpets , our ioshua overthrowes the wisedome , power , seeming sanctity , and whatsoever strength of flesh is opposed to the power of the gospel . . whilst ioshua was destroying the enemies of god , the sunne in the heavens at his word stood still , and stayed his course as a willing spectatour of that businesse , and deferred the night lest hee should want day to smite his enemies in , chap. . . so our ioshua whilst on the crosse hee was spoiling principalities and powers , and opening the way to canaan , commanded the sunne to stopp his course , and hide his face , to witnesse to all the world the great worke in hand that day . of both these dayes may be verified , iosh. . . there was never before day like , nor after it shall be . iv. in his fortitude , victory , triumphs . both of them mightily miraculous , miraculously triumphant . . ioshua was the judge and captaine of gods people , the leader of his armies , the mighty conquerour of all the enemies that rose up and resisted them . hee subdued both princes and people of the canaanites . hee set his foot on the necks of five kings at once , and slew them , chap. . . nay made his men of warre set their feete on their necks , and trample them as dung , and went on , and in small time had slaine one and thirty kings with their armies , chap. . . never had israel so many enemies in their passage to canaan , as gods people have unto that heavenly canaan their countrey and rest , typified by that . even all the gates of hell , the rage of satan , the power of sinne , the allurements of the world , whole armies of temptations , a troupe of pleasures , honours , profits on one hand , a whole band of crosses and discouragements on the other , a legion of lusts within our selves . but our ioshua the mighty captaine not onely of the lords hosts , but who is the lord of hosts , is described to sit on a white horse , whose name is called faithfull and true ; and hee judgeth and fighteth righteously , revel . . . hee hath valiantly triumphed over all enemies , spoyled principalities and powers , set his foot on their necks , troden satan under his feet , and made us tread him under our feet too . if ioshua have slaine one and thirty kings ; our ioshua hath slaine so many thousand commanders . . by meanes of ioshuas faithfulnesse and fortitude not one word failed of all the good things which the lord had said unto israel , but all came to passe , chap. . . and . . so by meanes of our ioshua , all the promises of god concerning heaven and happinesse are accomplished , which are all in him yea and amen . heaven and earth may faile , but not one jote of gods promise but this ioshua will see it accomplished . v. in sundry actions . . ioshua saved rahabs house that had the red cord hung out at the window , because they had saved the spies , chap. : so christ saves every penitent sinner that expresseth faith in his blood , and love to the true israel of god , especially his ministers and seers . . hee graciously accepted the gibeonites , when they humbly sued and intreated peace of him : so a broken and a contrite heart our true ioshua never despised . hee that offers repentant sinners grace before they seeke it , when they seeke it will not deny it . . when god by ioshua had wrought that great miracle of stopping up the river iordan , till they passed over , chap. . . ioshua commmanded twelve men of israel to gather twelve stones out of iordan , and set them up memorialls of gods great acts to all posteritie : so our ioshua having wrought many mighty miracles for the confirmation of his holy doctrine , commanded twelve men his twelve disciples by the preaching of the gospel , to erect through all the world ▪ a monument and memory of the wondrous workes of the sonne of god in the working out of mans salvation , and leading them to the heavenly canaan . i. what a fearefull thing it is to bee an enemy of god and his church . never was ioshua so mighty against the enemies of israel ( not one of whom , were he never so strong , could stand before him ) as our ioshua is to roote out at once all his enemies . art thou an enemie to jesus , an hindrer of any of his people in their way to canaan ? looke to thy selfe . suppose thou hadst power above ioshua the type , art thou stronger then the true ioshua ? hee carries victory in his banner . iulian shall cry with his guts in his armes : o galilean thou hast the victory . the proudest enemy shall be as lambs greace before a consuming fire . our great ioshua shall set his feet upon thy necke , and make thee the dust of his footstoole ; nay hee shall set the feet of his despised servants upon thy necke as ioshua did . the power of one and thirty kings shall not carry it against him . if thou art an enemy , hasten thy repentance , else thou hastenest thy destruction . if thou worke not the will of god , god will worke his will on thee . and what need any man bee offended at the present prosperity of gods enemies be they never so great , seeing our ioshua shall suddenly blast their power and glory , and dash them asunder as earthen vessells . ii. comfort . all the good word of god for the salvation of his people shall bee accomplished . . though the promise may seeme out of minde , ioshua shall performe every word and syllable of that promise made three hundreth yeeres before . . though there be never so many hindrances and mighty lets , they shall not hinder . god promiseth the good land ; but how should they get thorow iordan , seeing there is no other way ? now rather then his promise shall faile , he will invert the order of nature ; iordan shall stop his course , nay runne backward . the like in their comming out of egypt . god had said , that night they must out ; and the sea must give way to the promise . god promiseth ioshua to overcome . kings at once ; an hard taske , and one day is too little for it ; but rather then the night approaching shall dissolve the battell , and any of them escape , hee will command the sunne to stand still , and lengthen the day that his word may bee accomplished . israel in passing to canaan must passe the huge and terrible wildernesse fourty yeares . alas what shall they eate or drinke ? can a barren wildernesse afford any food , or ( if any ) for so many hundred thousand men ? but before the promise faile , heaven shall raine manna , the rocke shall give abundance of water . hath god promised thee daily bread , helpe in affliction , refreshing in wearinesse , remission in sense of sinne , a blessed issue in every triall ? let thy faith give god the honour of truth . heaven shall fall and earth ascend before thou beleeving shalt be frustrate , isai. . . hath hee promised thee the heavenly canaan ? what if thou seest armies of enemies , of discouragements ? thou being an israelite shalt not faile . for , . nothing in nature is so strong as the promise . . god hath after a sort captivated himselfe and all his creatures to thy faith . . he may deferre the promise but never deny it or himselfe . wait still . iii. is christ the true ioshua ? . acknowledge him our captaine and head . . submit our selves unto him , as israell unto ioshua , iosh. . . . all that thou commandest us we will doe , and whether thou sendest us we will goe ; as we obeyed moses in all things so will we obey thee . . follow him as our guide into that eternall rest , and depend on him for our inheritance there . moses cannot carry us in , for himselfe must onely see the land . so wee may see the land of promise a farre off in the law ; but onely jesus can bring us in . for , . he alone is entred already to take possession for us . . he hath undertaken to carry us through our wildernesse to our canaan . iv. what conditions we must observe in comming to heaven , as they in comming to the good land . . the land is theirs and possession given , but many canaanites and jebusites must dwell in the land under tribute still , ch . . . and . . so notwithstanding all our promises of rest , and possession of peace of conscience , in this world are some yea may canaanites and jebusites to molest gods people . but at last our ioshua leaves never an enemy unsubdued . there shall nothing which is unholy get within the walls of that city ; hee sees the last enemy destroyed , . they must not come into that land till they were circumcised ; for all the forty yeares in the wildernesse they were not circumcised , ch . . . . till the shame of aegypt was remooved vers . ioshua cannot bring them into the promised land . which shame ( as iunius thinks ) was the prophanenesse of their fathers contracted in aegypt , whereby they grew carelesse of gods ordinances . our ioshua brings not us into our canaan so long as wee are prophane and uncircumcised ; till he have circumcised our hearts , and we be holy and sanctified : for without shall be dogs . . ioshua must divide their inheritance by lot , and so every one must receive it ; not by right or desert , ch . . . and so god commanded moses numb . . : so our ioshua divides to the elect their inheritance in the heavenly countrey , not for their merits and deserts , but by his rich and free gift . if no israelite could claime of ioshua one foot out of merit and desert , but all of promise and grace : much lesse may we our childs part in heaven . gods mercy is mans merit . . ioshua gives them the land with this condition , that for so great labour and travell in preparing so good a land they affoord him an inheritance among them , ch . . . our ioshua was not inferiour in labour and paines to ioshua in purchasing us a better land ; and we must give him the inheritance he asketh ( so they did to ioshua ) that he may dwell among us , or in the midst of us . now the inheritance he asketh among us is our hearts purged by faith . he desires no more of thee for all his paines but a little roome in the midst of thee , which himselfe will build and dwell in . if thou dost not give him his demand , besides thy unkindnesse and unthankfulnesse , thy heart shall lie as a ruinous wast , as a nasty and stinking hoale , a cage of uncleane beasts and lusts , yea an habitation of devils . . ioshua brings them into the good land , and as soone as they eate the corne of the land the manna ceaseth the next morrow , ch . . . so when our ioshua shall bring us into our good land to eate the fruit of it , the good things and meanes of this world shall cease . the manna the preaching of the word , celebration of sacraments , faith and hope , &c. but we are sure of better meanes , or better things without meanes ; in the hope and expectation of which we must persevere in the faith , and walke in hope through our wildernesse . the fruits of that good land will be worth all our labour . . ioshua brings none into the land but conquerours , and divides the land to a conquering people : so our ioshua gives the land onely to him that overcommeth . and he that persevers to the end shall be saved . chap. ix . . sampson a type of christ. . in person and condition . . his conception foretold by the angell of god , iudg. . . so was christs . his office foretold , he must be a saviour : so christ. borne beyond strength of nature , of a mother long before barren , iud. . . so was christ. his mother saluted by the angell as mary was , that though she was barren she should conceive a sonne , a saviour ; the one shall begin to save israel out of the hands of the philistims , vers . . the other must save his people from their sinnes . and this promise confirmed by a signe to both the mothers , iud. . . luk. . . . both must be nazarites , sampson by the law of nazarites , numb . . . christ by occasion of the place in which he was educated not by that law. but as a nazarite signified one that was seperated and severed from the common course of men to a more holy profession of sanctity , and to a stricter care to avoid all manner of impurity , such a one the prophets signified christ should be ; not onely holy and seperate from sinners , but the author of holinesse . and as sampson was sanctified from the womb : so was christ much more . so the angell , the holy thing that is in thee is of the holy ghost . and herein beyond sampson , for in christ are all sanctified . . sampson grew and the spirit waxed strong in him , so as he became a saviour of incomparable strength . so christ grew every way ; in stature , in favour with god and man ; and the spirit was so strong in him ( because it was not measured unto him as unto sampson ) as he became a saviour stronger then the strong armed man. he was the true sampson that overcame many enemies , and slew heaps upon heaps . and although sampson the type was at last overcome by his enemies : our true sampson is invincible , and hath gloriously triumphed over them all . both of them were great deliverers ; the one from great thraldome and temporall misery : the other from a greater spirituall and eternall thraldome under sinne , the law , satan , hell , &c. ii. sampson was a type of christ in three especiall actions . . he found meat in the eater , and from the strong sweetnesse , and brought some of it to his parents : christ by his death ( which seemed to eate him up ) brings us meat , the bread of life , sweeter then hony ; and out of this dead lyons mouth , that is , christ dead , comes sweetnes . thence sprang whole flocks of christians , like so many swarmes of bees . . sampson loved strange women and went among the enemies of god for a wife ; which might seeme a sinne in him , but that the text saith , it came of god , iudg. . . a type of christs love to the gentiles , casting his love on her that was not beloved , to make his dispised and dispersed of the gentiles his spouse and wife : as hos. . , i will have mercy on her &c. where the whole contract on both parties is set downe at large . . sampson put forth his mind in parables and riddles : so did christ his doctrine to the pharises , mat. . . iii. in passion and suffering they were very like in many passages . . both sold for money , sampson by delilah to the princes of the philistims , iudg. . . christ for thirty peeces of siluer unto the chiefe priest. both betrayed by their most familiar ; the one to the philistims , the other to the pharisees . both under pretence of love , sampson by delilah , iudg. . . christ by iudas with a kisse , both apprehended by their enemies ; both led away , both bound , both brought forth at a great feast , both blinded , both scorned , both fastened to a post , the one of the house , the other of the crosse . . as sampson offered himselfe freely unto death among wicked men , as a most valiant captaine being called to be a revenger of gods enemies ; and therfore it is said , heb. . he died ( not as a selfemurtherer , but ) in faith ; that is , as a faithfull servant of god adventured his owne life for the destruction of the enemies of god and his country , as every good subject and souldier ( pressed to the field ) ought to do . so jesus christ voluntarily offered himself to death , and went out to meet the apprehendors , and was content to dye among wicked men , and to be hanged betweene two theeves , that he might destroy and scatter the powers of the enemies of his churches salvation . iv. in victory and fortitude . . his first stratagem ( which was as a praeludium to his calling ) in which he assayed his power , was that he overcame a stout lyon in the desert , and slew him with his owne hand , ch . . . and tare him , as one should have rent a kid : so the first powerfull worke in which our sampson shewed himselfe , was the conquering of the devill that roaring lyon hand to hand , who assaulted him in the wildernesse by three horrible and hellish temptations . . sampson slew with his owne hand ( being alone ) above a thousand men at once , having nothing but the jawbone of an asse ; a weake , base , and insufficient weapon for so great a warre and victory ; and as it was unfit , so it was an uncleane weapon of an uncleane beast by the law , which his strict profession of a nazarite should not have touched , had it beene out of case of necessity : so our true sampson by as weake and vile instruments , and as contemptible in the eyes of flesh conquers thousands daily ; while by the foolishnesse of preaching , by the doctrine of the crosse , by weake earthen vessells he subdues whole countries and kingdomes unto him ; that the worke may bee knowne to be his owne hand and power , and not the instruments . . sampson slew more of gods enemies at his death then in all his life , iudg. . . and this was the effect of the death of christ ; when sinne , satan , hell , the grave , and his enemies seemed to triumph over him , and make themselves merry ( with the philistims ) as having in their power their greatest enemie ; but suddenly he afflicted them more in his death then in all his life . this death of christ pulled satans house over his head ; it was the death of death , and squeasing of all enemies at once . . sampson being in the citty azzah , and the citizens now lying in wait to kill him , and to make an end of so furious an enemy whom they had sure within their gates , he arose at midnight and tooke the doores of the gates of the city , and the two posts , and lift them away with the barres , and layd them on his shoulders and departed , ch . . : so when satan and sinners had buried christ , laid a stone on him , sealed it , and watched him , thinking they had him sure enough never to molest them more ; he like another mighty sampson rose in his might , carried away the gates and barres of death from himselfe and all his members . all the bonds of death and sinne , with which he was bound in our stead , he shooke off , as sampson did the seven greene cords , and broke their power as towe is broken when it feeleth fire . . sampson never had helpe from any other , in slaying the lyon , the enemies ; but with his owne hand without any other second or weapon : so christ in the wildernesse alone ; in the garden at prayer alone ; before pilate alone , all the disciples fled ; on the crosse alone . no other must tread the winepresse ; none must share in the honor , nor conquest with him . i. not to judge of the piety or impiety of gods children by their calamities . sampson hath many enemies , many conflicts , many dangers ; by the lyon , the philistims , the azzhites , and his owne wife ; his life painfull , his death violent : jesus christ himselfe beset with enemies on all sides , as the sunne with moats ; never free from conflicts with the lyon the devill , with his owne jewes , with pharao , saduces , herodians ; his person despised , his miracles traduced , his life painfull , his death shamefull and accursed . yet may we not judge either of them forsaken of god , who still assisted them with his owne strength , and was strongest in them when they seemed weakest . neither may we mis-judge the generation of gods children in their conflicts with satan , with temptation , with sinners , or with the terrours of their owne hearts . if they shall cry out ; my god , why hast thou for saken me ? wait a while , and gods strength shall doe great things in their weakenesse . ii. god can and usually doth use strange , weake , and unexpected meanes to overthrow his enemies , and the enemies of his church ; his strength is most seene in weake things , his wi●dome working by the most foolish . when a thousand enemies set upon sampson at once without any weapon or meanes of defence , he can use a jawbone to kill a thousand of them when they thinke him farre enough from any weapon ; and if sampson wants a better and readier meanes against gods enemies , hee can by two hundred foxes ( a most unexpected meanes ) burne up their graine and fields at harvest time : our lord by the foolishnesse of preaching can and doth overcome his enemies ; nay god can and doth by contrary meanes wrack his foes . sampson shall marry a wife among the philistims to bee an occasion of warre and revenge , and this came of god : whereas marriages among princes ordinarily are made to compose and make up differences , not to make them . our lord jesus overcomes sinne , death , hell , grave , by suffering , by death , by descending into hell , by lying in the grave , most unlikely or contrary meanes . let gods enemies feare revenge by every thing , even where no feare is . an enemy of god and his church is never safe , seeme he never so secure . an army of frogges shall drive pharaoh out of his bedchamber in the middest of his greatnesse ; a fly shall choake pope adrian , if other meanes be wanting ; and proud herod shall be eaten up , not by an army of men but of lice . iii. the greatest victory against the enemies of the church is by passion and patience , submitting our selves meekely unto god in obedience , walking in our callings , and doing the worke of god. thus did these two mighty sampsons most overcome their enemies when they seemed most overcome by them . our warre ( saith isidore ) is contrary to the striving of the olympicks . there hee gets the garland which striketh and overcommeth ; heere he which is strooke and suffereth . there he which being strooke striketh againe , heere he which offereth his cheeke to the striker . and thus he concludeth ; our victory consisteth not in revenging but in suffering . oh let the children of the church lay aside worldly weapons , clamour , reviling , revenging speeches or actions ; and betake themselves to the weapons of the church , prayers , teares , patience , weapons mighty under god. the power of a christian is patience , who must overcome evill with goodnesse . iv. in that christ is the true sampson , heere is much consolation , and many comforts to the israel of god. . comfort . as sampson revenged the wrong offered him in his wife : so will christ : mat. . in that yee did it to one of these little ones , yee did it to mee . and though sampsons wife may be taken from him and given to another : christs cannot . ioh. . . none shall pluck them out of my hand . . comfort . a mightier deliverer is heere then sampson for israel . for , . though sampson was strong to overcome a lyon : our sampson is stronger to overcome the devill ; not in himselfe onely , but for us , in us , and by us . . sampson was strong , but might abuse his strength , as hee did in whoring and wantonnesse , which in prison he repented : but jesus christ used all his strength for god , against sinne and his enemies . . sampson abusing it , might lose his strength , for it was not the parting with his haire , but his sinne grieving the spirit , that weakned him : but christ could not lose his strength , because hee could not lose his obedience . . sampson was so strong , as the philistines thought it bootlesse to assay him with power , but by policy and indirect meanes they conquer him : but our sampson cannot bee conquered neither by power , nor by policy ; for hee is stronger then all , and in him are treasures of wisedome . . sampson overthrew the enemies , but that was his owne overthrow : but christ not so ; his conquest was to his most glorious exaltation , . sampson as a type onely began the deliverance of the church , but hindred by death could not perfect it : our sampson perfected the deliverance and salvation of the whole church , and did more after death then in his life or death ; and will most fully perfect it for all his members in the resurrection . . comfort . the glory of gods children appeares not yet , but shall when hee shall appeare , . ioh. . . sampsons strength for a time lurked in the prison : the glory of christs deity lay hid a while in the grave , but both most powerfully brake forth : so shall the glory of the despised saints , psalm . . . ▪ comfort . wee shall never doubt of meanes to comfort and supply us in want . the same god that supplied sampson a jawbone against his enemies , supplied him out of the same jawbone a well of water to drinke when hee was ready to faint . trust thy selfe with god in thy wants , reserve to him all meanes , instruments , and wayes of bringing thee helpe . if thou see no apparant or great meanes of thy comfort and supply , hee can use weake and unexpected meanes ; onely walke in thy calling , and the rocke shall yeeld thee water rather then thou shalt be destitute in gods way , or worke . v. in both learne to contemne the greatest and extreamest perill in gods causes . sampson offered himselfe to death , so did christ ; hee went out to meet his enemies , so must thou learne not to love thy life to the death , revel . . . and with paul , not count thy life deare to finish thy course with joy . for a man to thrust himselfe in hazard , or venture his life without warrant from god , or by his owne private motion , is rash : but god calling , in standing against the enemies of the church , it is honourable . in both , learne to prepare for death approaching , by faithfull and fervent prayer . so did both these sampsons . and the issue will bee comfortable as theirs ; that all thy life and combat shall not give such an overthrow to thy enemies as such a death , though enemies seeme never so much to prevaile . chap. x. . david a type of christ in . respects . as all the kings of israel were expresse types of jesus christ , the head of his kingdome and of all the people of god , as they in their times were : so were there two of them that were more manifest figures of him then all the rest ; i meane david and solomon . of both which wee are to enquire wherein the resemblance consisteth . david was so speciall a type of christ , as scarce is any thing noted of christ , but some shadow of it might be observed in david . i. for his person . david the son of iesse : christ the true rod out of the stocke of iesse , isai. . . both of obscure and low parentage . both out of dry and despicable roots . both kings . both kings of israel . both their kingdomes raised out of humility . both men after gods owne heart . both davids ; for even this roote of iesse was not onely commonly called by the name of the sonne of david , but of the name of david himselfe , ezech. . . my servant david shall bee the prince among them ; which was longafter david was dead . ieremiah . . they shall serve the lord their god , and david their king , whom i will raise up unto them . hosea . . they shall seeke the lord their god , and david their king : that is , not the typicall king david dead long before , but the messiah the true david , to whom onely prayer and spirituall worship belongs . ii. for his vocation and calling . . both called to be the head of nations , psal. . . thou hast made me the head of nations : which was not literally true of david , who was properly king of one little corner in iudea ; but of christ the true david , whose kingdome was from sea to sea , and to the worlds end . david of a shepherd of sheepe , was raised to bee a shepherd of men , even of gods people : so was christ raised of god to be the chiefe shepherd of the flocke , . pet. . . and not of bodies , as david , but of soules , . pet. . . . the time when . david was anointed about the thirtieth yeare of his life , . sam. . : and christ was baptized at thirty yeares , and invested into his office. . the place where . david made choice of ierusalem for his royall seate and metropolis , being anointed of god to the kingdome of israel : so christ , being anointed the everlasting king of all the israel of god , makes choice of ierusalem there to rule and shew his power upon the crosse his chariot of triumph , crowned with a crowne of thornes ; and after in his glorious resurrection , & ascension , sending the spirit & the gospel . and as david added some of the borderers to the kingdome of israel , as himselfe saith ; strangers were subdued to him : so the true david adds to the church the whole body of the gentiles ; and hath by the preaching of the gospel ( the sword of his mouth ) subdued the world to himselfe . . the gifts fitting him to this function . as when david was anointed , the spirit of god came upon him , . sam , . . and fitted him to the governement of gods people : so our true david jesus christ , anointed with oyle above all his fellowes , had the spirit of god descending upon him in a visible shape , and by that anointing filled , and furnished with the spirit , and all needfull graces for the administring of his kingdome . . as david was preferred above all his brethren in foure speciall graces : so was jesus christ above david himselfe . . in wisedome and prudence , . sam. . . the servants of saul observed david to bee wise in matters , and the lord was with him : and chap. . verse , . when saul saw that david was very wise , hee was afraid of him . our true david had all treasures of wisedome and knowledge ; the spirit of wisedome and understanding , the spirit of counsel rested upon him , isai. . . who is therefore called the great counseller , isai. . . whose counsels are farre beyond ahitophels ; his wer● as the oracles of god : christs were so . and our true david gets beyond his type . david in many things ( by his owne confession ) did very foolishly : our true david never did any thing but the wisedome of god shined in it ; with whom not onely god was , but because hee was god. , in fortitude and magnanimity ( without which counsell were bootlesse ) by which hee was able to encounter with a lion , a beare , with goliah , and all that rose up against him or his people . a man fitted for peace or warre , with counsell and strength . whose description ( in part ) is contained in the forecited place , . sam. . . strong , valiant , a man of warre , and wise in matters . a type of our true david , who for fortitude is the invincible lion of the tribe of iudah ; and not a valiant man onely , but the strong god , isai. . . the mighty god. see tit. . . . in gifts of prophecy . he was able to sing divine psalmes , and hymnes to the praise of god ; an holy pen-man of the scripture . a type of christ , the true prophet of his church , not a pen-man , but the authour of all the holy scriptures . david a prophet : christ the lord of all holy prophets . . in gifts of true sanctification and holinesse ; being a man after gods owne heart , commended for his uprightnesse in all matters , save that of vriah . a type of jesus christ ; who by the devils confession , was the holy one of god. . himselfe being sanctified beyond all measure . . being the sanctifier of his people ; the authour , meritour , and applier of all sanctifying graces to his members , of whom himselfe is head . . in his type were many foule spots : in him no spot nor staine . therefore the church sings out his holinesse from topp to toe , cant. . . and concludes him wholly faire and delectable , verse . iii. david was a type of christ in his warres , first in respect of his followers , secondly of his enemies , thirdly of his victories . . his followers . david had a traine . . of poore men , and received such to him as were in debt , . sam. . . the sonne of david had a poore traine ; and not receiveth onely , but calleth all unto him that are heavy laden with the burthen of sinnes , called debts , promising he will ease them . . afterwards david had his thirty seven worthies , that valiantly fought his battells , . sam. . and by their strength carried wonderfull victories : so had the sonne of david his twelve apostles , and seventy two disciples , who as worthy and stout champions , fought the lords spirituall battells , and mightily subdued the world under the government of jesus christ , in whose place are succeeded pastors and teachers to the end . . his enemies . . open and manifest , not onely goliah that defied all israel , but saul that casts a speare at him , that hunts him as a partridge , that sends out for him to bring him to death , and the house of saul , shimei rayling on him , and cursing him with an horrible curse , besides amalekites , philistims , &c. so our lord jesus had open hostility against the great goliah of hell , and encountered him hand to hand , and conquers him in the wildernesse . but herod hunts his life every where , the pharisees revile him for a deceiver and demoniack , send out for him to take away his life , and the people of the jews pursuing him with all open hatred and hostility even to the death , and all the wicked tyrants and enemies as so many amalekites and philistims . . secret and underhand enemies , that should have beene loyall and loving to him , even his owne people that flattered him with their mouths , but imagined mischiefe against him , psa. . . such as doeg , achitophel . nay he which eat bread with him at his table , his familiar that went up to the house of god with him . and more then all this , he that came out of his owne loynes , his owne son absalom ; besides the sonnes of his father , sam. . . so our true david had not onely his owne jewes and brethren hating him with an horrible hatred , and calling his blood upon themselves ; but his owne disciple that had beene so familiar with him , that went to the house of god often with him , that knew all his haunts and waies , betraying him , and delivering him to bee crucified . and thus christ himselfe expounds that in psalme . . of himselfe and iudas , luk. . . and therefore interpretors expound such execrations , as psa. . . consume them that they be no more , not so much litterally against saul and other enemies of david ; as against the jewes and enemies of christ shadowed by them ; and so conceive them as they be propheticall predictions of jerusalem and the jewes forty yeares after christs ascension , and of the present wrath upon the hardened jewes , whose hatred against christ liveth at this day , as the curse liveth on them . . his deliverances and victories , with many of which the lord honoured him . as . saul layes wait every where to take him , and pursues him from place to place ; but davids feet were made like hinds feet in expedition to avoid his enemy whether saul or absalom ; who chased him as hunters the silly hare , and he escapes them all though narrowly and strangely . christ jesus was often sought after and laid for by his enemies , no kind of snare was undevised to take him in his talke , in his doctrine , in his life and conversation ; no meanes unattempted to take his person , but hee escaped their hands strangely . sometimes he went through the midst of them all , who having strong purpose yet had no power to take him , till the time wa● come that he delivered himselfe . . saul having wearied himselfe in pursuit of david , sent messengers to take him three severall times , sam. . . but they among a company of prophets began to prophecy , the spirit of the lord comming upon them , and they went without him . so the pharisees sent messengers to apprehend christ and bring him before them ; but comming to him ( as sauls messengers to david ) and hearing his gracious words , had no power to take him ; but went away preaching and proclaiming ( as they prophecying ) never man spake like this man , ioh. . . . in the comparison between saul and david ( david having slaine goliah ) was sung : saul hath slaine his thousand , but david his ten thousand , . sam. . . but there is no comparison betweene the victories of david , and of this sonne of david , who hath slaine the great goliah the devill who defied all the host of israel ; and not destroyed the devill onely , but overcame death , hell , the grave ; and chased before him all the armies of sinnes , and bands of temptations which come out against the israel of god. . in that noble victory david cuts off goliahs head with his owne sword : so in the wildernesse the devill , the great goliah used scripture against christ , and christ overthrowes him and cuts off his head by the same sword of the spirit , the word of god. and now daily he convinceth the wicked enemies by the testimony of their owne conscience , rom. . . he needeth no other sword or weapon against them then their owne . iv. david was a type of christ in his kingdome : first , in respect of the entrance , secondly , of the administration , thirdly , of the continuance or eternity . . david entred not without strong opposition , much contempt and disdaine : so our david . for of both it was verified , the stone which the builders refused , is become chiefe stone of the corner . no man was more despised of sauls courtiers then david , who was thought farre enough from the kingdome : so no man so much despised and rejected of the scribes , pharisees , chiefe priests and people , as christ. barrabas an honest man to him ; and yet was mightily and unexpectedly invested into his kingdome by his glorious rising from the dead . . in his administration . david will judge uprightly , and sing mercy and judgement ; he will endure no hatefull person in his presence . but our david is the just and righteous judge of all the world ; and most sincerely disspenceth mercy to the penitent sinner , but feedes the impenitent with judgement . . in the continuance or eternity . god promised mercy to david and his seed for ever , which promises are not to be extended to his carnall succession , for the princely dignity is taken from them . their glory was eclipsed in the captivity , and where be now any of davids race according to the flesh ? but the everlasting seed of david is to bee meant . . christ himselfe , in whom his kingdome is perpetuated . . the true israel as well of gentiles as of jewes by faith ingrafted into the messiah , in respect of whom shal be no end of his kingdome . thus in all those speeches wherein david professeth he will praise the lord among the gentiles , david must be taken as a type of christ , who by his spirit set forth the praise and true worship of god among the nations to the end of the world . and so paul rom. . . interprets it of the calling of the gentiles . for david could not doe this literally and in person , among whom he never dwelt nor came , but onely in him whose type he was . v. david was a type of christ in respect of christ his propheticall and priestly office . . david by his sweet musick allayes sauls madnesse , . sam. . . christ by the sweet voyce of the gospell stills the evill spirits which molest and vexe men , and gives them peace and quietnesse in mind and conscience . and in the dayes of his flesh , how he sought to cure and allay the spirituall madnesse of the wicked scribes and pharisees against him , is plaine in the story . . david brings back the arke to his right place . . sam. . so did christ , the truth of gods law obscured by the false glosses of scribes and pharisees ; and reduced the true sense and meaning of it , and freed his church ( signified by the arke ) from the spirituall thraldome and captivity of the law. . david builds an altar in the grounds of a stranger , . sam. . , namely , araunah the jebusite : the true david builds up a church among the gentiles , and sets up gods worship among them that were strangers from the covenant . . david offers a sacrifice , and the lord accepts it , sending fire from heaven to consume it , . sam. . . christ offers the most acceptable sacrifice that every was ▪ in which both davids and all ours must be accepted ; and in which alone the lord smels a savour of rest . i. as the spirit of god came on david after his anoynting , . sam. . : so did it on our true david after his baptizing : to fit them to their waighty offices . learne . that he that is not fitted and furnished with gifts of the spirit in some measure , and attempteth any office in the church or commonwealth , is not called by god ; whose wisdome will not send a blind man for a seer , nor a dumb man on his message or errand . would a man know whether hee have received of this spirit for his office ? a note is , when god stirres up his will in that office to performe all the desire of god. isa. . , he saith to cyrus : thou art my shepheard , thou shalt performe all my desire . the magistrate is a shepheard ; he must doe in judgement what god himselfe would doe in repressing vice , and cherishing religion , else the spirit ( who is not contrary to himselfe ) leads him not . the minister is a shepheard ; hee must speake nothing but what god would speake for the incouraging of grace , and disgrace of sinne and sinners . god speaks peace to his people and feeds the impenitent with judgement , and he that in his ministery doth speake sweetly to wicked men , and broacheth a vessell of gall and wormewood for godly men to drinke , is not sent by god on that errand : hee crosseth the spirit which hee pretendeth . . art thou a private christian , see that the same spirit rest on thee , and that thou hast received of the same anoynting . for . he that hath not the spirit , is none of christs : and . what is it to us that the spirit rest and light upon christ , if he should determine all his fruits and graces upon him ? but in that the sweete oyntment and balsame poured upon the head of our high priest runnes downe to the skirt of his garment , that is , to the lowest member of his church , psa , . , hence are we sweetly and admirably refreshed . findest thou emptinesse or want of grace ? fly to this fulnesse , but observe the diverse manner . to the head is given the spirit in all fulnesse : to us members , of that fulnesse , ioh. . . to him beyond all measure : to us according to measure . ii. that jesus christ is the right and undoubted king of his church of whom david was but a shadow . and it will be worth our labour to enquire how farre the truth exceeds the type . . for originall , davids kingdome and all other kings and kingdomes are mediately from men , either from some meane family , as jshais , or some greater house in some corner of the earth : but the kingdome of christ is immediatly and unchangeably from heaven . dan. . . the god of heaven shall raise up a kingdome , that is immediately ; for mediatly all kingdomes , kings , and power is from him . . in respect of unction . all they are annoynted . . by men , . with materiall oyle . . to be temporary saviours . . from temporary dangers . but christs annoynting was by the spirit of god , with more divine and excellent oyle above all his fellowes , psal. . . that he might be a spirituall and eternall saviour ; a jesus saving his people from their sinnes , and such spirituall evills as pertaine to the life to come . . their titles are stately and glorious . david as an angell of god , as the woman of tekoah said , so caesar augustus ; charles the great , constantine & alexander the great , to set out their glory . but all these are nothing to the true and undoubted title of jesus christ : who is king of kings and lord of lords , rev. . . and if this were too little he hath another , for he is god and man in one person : our immanuel , a style too high for pope or potentate , for men or angels , isay . . . their scepters are of metal , gold or silver , which they hold in their hands , and by them they save or slay innocent or nocent : but his scepter is but verball , which he holds in his mouth , the word and breath of his mouth more pure then the gold of ophir , more potent then all the scepters of all kings put together : by this he slayes the wicked . hos. . . i slew them with the word of my mouth . . thes. . . he shall slay that wicked man of sinne with the breath of his mouth . other kings by their scepters can kill men , but cannot make them alive againe when they have done : but christ by his word can quicken and make alive dead soules and bodies . they by theirs can be dreadfull to men : christ by his drives backe devils , diseases , death , and all adversary power . . in port and state . . their banners and ensignes expresse their noble acts , and the honourable exployts of them and their progenitors , which are glorious in the eyes of men : christs banner for his kingdome of grace is his crosse , or rather the gospell , a doctrine of the crosse , to the world foolishnesse or basenesse ; but in his kingdome of glory , the signe of the sonne of man , that is , such glory and power as agrees to none else . . their servants and attendants must be rich , stately , noble , and the sonnes of great princes must be nearest to attend them : christ jesus ( in contempt of what the world admireth ) will have his servants poore , meeke , lowly ; not such lofty lords as so farre excell the emperour in worldly glory as the sunne the moone , the popes ridiculous claime ; and yet they be sonnes of god , heires of heaven , brethren of christ , and of the royallest blood that ever was . . when they ride in progresse , they shew their state , pompe , and worldly glory . great alexander gets upon his bucephalus : pompey triumphs upon an elephant : anthony rides upon lyons , aurelianus upon harts and bucks . christ ( had his kingdome beene of this world ) could have imitated them . but while he was in the world ( to shew that his kingdome had no similitude nor correspondency with the pomps of earthly kingdomes ) in his progresse hee gets on an asse , and instead of a saddle of state he had poore mens clothes spread under him . but when he shall shew his glory , he shall ride upon the clouds as on an horse with such attendants and majesty as all the potentates on earth were never capable of , nor shal be able to behold . . in amplitude and absolutenesse . they will be free monarchs and commanders , their will and every word of theirs must be a law : but never was any kingdome absolutely monarchicall but christs , al earthly kings ever held in fee of him . by me kings raigne . never any other included all kingdomes of the world in it , and under it , but this . never any to whom all princes were subiect , but this , never was there any of them which shall not be broken to peeces by this little stone , if it stand in opposition against him , dan. . . . in dispensing justice . . they must judge by evidence and proofe , by the sight of their eyes , and hearing of their eares , but he shall not doe so , isa. . . for he shall try and discerne the reynes , and secrets of all hearts , and shall judge things as they be , not as they seeme . david judged according to the hearing of his eare , rashly against mephibosheth : christ shall not doe so . . they can pronounce their subjects just and innocent : but he can make them innocent and just , communicating his owne righteousnesse to them , which no prince can doe . . cor. . . he is made to us righteousnesse . . in meanes of upholding and maintaining . . they must winne holds , as david sions for t , and enlarge themselves by force of armes , dint of sword , multitude of souldiers : but christ sends but twelve unarmed poore men , who wonne and subdued the whole world with the word onely in their mouths , such a word as was the greatest enemy to the world , and corrupt fashions of it . this is the weapon mighty under god to cast downe holds . . they , if they want men , money , munition , must despaire of attaining or retaining their rights : but christs kingdome ( being neither set up , nor held up by military power ) shall be upheld by the invisible and secret power of the spirit . if all worldly power be against it , never despaire , it thrives best in opposition . . in things to be attained . in them the best things are honour , pleasure , externall prosperity , and this for a time : but christs kingdome stands not in meat or drink , but in righteousnesse , peace of conscience , joy in the holy ghost , in grace here , and glory hereafter . the wealth of christs subject is to be rich in grace , rich in good works , his honour to be of the stock and linage of christ , his pleasure a patient and painfull expectation of the pleasures at gods right hand . and these being eternall , the kingdome of christ must needs be eternal : now this being the glory of the kingdom of christ , we have need of faith to discerne it , and a great measure of humility before wee can resolve to become subjects of it . the theefe on the crosse asking christ to remember him in his kingdome , augustine askes him : what royalty doest thou see ? seest thou any other crowne then that of thornes , any other scepter then iron nayles , any other purple then blood , any other throne then a wooden crosse , any other gard then executioners ? was there now so great faith in israel ? let our faith touch the top of this scepter , let us submit our selves to his word for the present , and cast our eye beyond the present upon his second comming , when wee shall see him ride upon a white horse , not upon garments but upon the clouds in power and great glory ; entring , not jerusalem , but the stage of the whole world ; to render unto every man ( even kings ) according as they have done in the flesh good or evill . iii. david was called and annoynted to bee king , but betweene that and the installing , or enjoying of his kingdome , he had many troubles , doubts , and feares that made him stagger , and say : i shall surely one day fall by the hand of saul : so was the true david jesus christ annoynted with the fulnesse of the spirit , and called to be king of his church , but before his installation into his kingdome , many afflictions , persecutions , feares , yea death it selfe overtooke him for our sakes , isa. . wherein he said , my god why hast thou forsaken me ? so must it be with us , who must be content to suffer before we can raigne ; to be crowned first with thornes as christ was , and stand with christ on mount golgotha , before we come to mount olivet , see acts . . it is so ordained by god , that we should make our way through a straite to state , through thornes to roses , through troubles to rest , through stormes to the haven , through vertue to glory , through conquest to triumph , through warre to peace , through the crosse to heaven . and this processe god the father strictly observed with his beloved son , as was necessary , luk. . . phil. . , , he was humbled , therefore god exalted him . and this is the lords honour , to honour his servants raised from the dunghill ; that they may know the way to glory lyes by humility . iv. it was ever the lot of the church to have in it secret and inbred enemies , as david and christ had ; even such as eat bread at his table , and dipped in the dish ; and these have alwaies prooved more mischievous then open and forraigne enemies . the church ever had hypocrites and false brethren , satans spyes ; who , professing the same christ and religion , eating bread at the same table of the lord , and making shew of friendship in the communion of saints , joyning in the hearing of the word and prayer , yet watch the haunts of gods servants to spy their weakenesse , and where they lye open to advantage . every one sees they advantage not themselves , but by all meanes undermine the gospell and professors ; so as the silly dove of christ can find no rest for the soale of her foot . and never was the church so wounded as in the house of her friends . cant. . . the sonnes of my mother were angry against me . this being the estate of the church , to be hunted as the silly hare from one mush to another , and no where safe , it must make us . more wary . . desire our rest . . love that promise , come with me from lebanon , &c. v. comfort the church . that jesus christ is the true david . . wee have strong deliverer and deliverance . david pulled the sheepe out of the lyons mouth , and the lamb out of the paw of the beare , . sam. . christ the true david hath delivered his chosen flock out of the power of satan , death , and damnation . . be contented to be rejected of all sorts of men : not enemies onely but of brethren . so was david , so christ , and the servant is not better then the master . it was ever the lot of truth to bee rejected of the builders , as was david , as was christ : few nobles , few wise : nay many great rabbies ( professing the key of knowledge ) were greatest enemies to the truth , as the truth is in christ , that is , to the sincere profession and practise of christianity . nay the basest sort made mouthes and scorned them both : and are there not now such as would scorne out the truth of grace were it possible ? . though christ the chiefe corner stone may be refused , he cannot be remooved . david must be king against all the hearts of his enemies . so christ shall keepe his place and headship against the gates of hell : he is a king everlasting in his church , and of his kingdome shal be no end . he is a king euer present in his church , and needs no vicar , nor hath put it off to his pretended vicar , who claimes to be king of priests and princes . he is a king present in his church , not as baal among his worshippers either asle●pe , or in his journey , or otherwise taken up , but ever intent for the safety of the church , watching ever to overturne the open power and private pollicy plotted and planted against his kingdome . let us with faith and hope ever lift our eyes up to his banner , and stand close to our victorious captaine . for as souldiers losing the sight of their ensigne are in extreame hazard of confusion : so we , if we suffer christ to slippe out of our eyes and hearts , hazard the losse of our salvation . chap. xi . . salomon a type of christ : in . things . i. in person and condition . both salomons ; both iedidiahs , that is , beloved of god ; both kings of israel , both kings in jerusalem , both preachers in jerusalem , both somes of david , yea both sonnes of god. to both agrees that , . sam. . . i will be his father , and he shall be my son : but with this difference , salomon was the sonne of god by adoption and grace : the true salomon by nature and eternall generation . ii. salomon was a peace-maker , ful of peace . . chro. . . a sonne is borne to thee which shall be a man of peace , and i will give him rest from his enemies ; therefore his name is salomon , and i will send peace and quietnesse on israel in his dayes . a notable type of our salomon , who himselfe is the prince of peace , whose scepter is a gospell of peace , whose subjects are sonnes of peace , whose kingdome stands in righteousnesse , joy , peace , &c : at whose birth the angells sang , peace on earth . but with difference , salomon could preserve onely outward peace : but christ makes up our peace with god and all creatures , and brings sweet peace and upholds it in our consciences . kings . . salomon procured that in his dayes all israel and iudah dwelt without feare , every man under his vine and figtree , in respect of outward tranquility and security : but our salomon , that every beleever is redeemed from enemies to serve god without feare of sinne , satan , hell , damnation . salomon brought peace but could not establish it in his owne dayes , much losse after him ; for presently after , the kingdome was rent into peeces : but our salomon brings a peace which none shall take away . iii. salomon excelled all other men in wisdome and knowledge , king. . , . but christ is the wisdome of the father , and farre excells salomon ; as in whom are hid all the treasures of wisdome and knowledge , col. . . for . salomon had wisdome by donation and gift : christs was native and proper . . salomon by all his wisdome knew not mens thoughts : but christ knew what was in man , ioh. . . . salomon though very wise in himselfe could not infuse his wisdome into others to make them so : but jesus christ is made of god our wisdome , cor. . . because he is not onely our head as king , but as mediator , unto whom we as members are mystically united . . salomon was not so wise in the beginning of his raigne , nor in the end : but our true salomon was never destitute of the wisdome of god. . salomons wise sayings have commended his wisdome in all the church of god ; the fame of his wise speeches and actions spred through the world : but much more hath the fame of christs doctrine and miracles , mat. . . and never man spake like our salomon , by his adversaries confession ; therefore not salomon . iv. salomon was a type of christ in that he was a king of greatest royalty , wealth and glory that ever was . he so inriched his subjects , that silver and gold were as common to them as stones in the streets , . king. . . no king on earth was like salomon : but salomon was no king to christ. cant. . . come forth ye daughters of sion , looke upon king salomon with the crowne wherewith his mother crowned him &c. that was ( no doubt ) royall and glorious to behold ; but we shall see all salomons glory nothing to christs . for . salomon had but one crowne : but christ hath many crownes on his head , . the maids of sion admire salomon for his , and reverence him : but all the saints in earth and heaven honour and worship christ with divine honour , which is given to none but god. . salomon without wealth and abundance cannot enrich his subjects : but christ out of poverty enricheth his : he being rich became poore to enrich us . . salomon enricheth his people with silver , gold , and earthly wealth : christ the true salomon doth his with heavenly and spirituall wealth ; as of wisdome , the price of which is above silver ; of faith much more precious then gold ; and all other graces to which all worldly wealth is but as stones in the street , yea dung and drosse . . salomons throne was set above all the thrones of the kings of the earth : but christs farre above salomons . he is the great king of glory exalted unto the right hand of god ; and ruleth not a small corner of the earth , but hath all power in heaven and earth . neither doth christs humility and abasement hinder his glory ; for when he was lowest he shewed greater glory in the least of his many miracles , then salomon in all his royalty . nay more , he was more triumphant upon the crosse , and rode in more magnificence then ever salomon did in all his golden chariots . v. salomon was a type of christ in . building , . dedicating , . ordering the temple . . in the building . . salomon according to the wisdome and large heart which god gave him , built god an house wherein he dwelt at jerusalem ; for god kept house and fire in sion , isa. . . and salomon set him up a standing house . our true salomon builds an house for god , even for the blessed trinity to dwel in , not a materiall house of stones , or of gold , silver , wood , marble ; but a spiritual house of living stones . and as the house is spirituall : so are the meanes and instruments he useth . his rule is the word of god ; psa. . . their line is gone forth through all the earth , and their words into the ends of the world . the hammer by which he hewes and polisheth these rugged stones is the same word or doctrine of the law. the cement by which he couples them to the head , is faith , and to the members , is love and charity . . salomon being to build his temple could not find matter enough for his building in his owne country of judea , but sent abroad to hiram a gentile , and to pervaim ( now peru as some thinke ) and to other farre and remote parts for supply : so our salomon for his spirituall building gathers matter not onely out of judea his owne ancient people , but contracts friendship with the gentiles , and these come in out of the most remote parts of all the world to set forward that building , therefore the church is now catholike . . salomon prepared great stones to lay in the foundation of the house : . king. . . but as great and costly as they were they could not uphold that house , but it must fall to ruine and destruction : our true salomon by inimitable art , layes himselfe , a foundation in sion : an elect , precious , and chiefe corner stone , vpon which firme foundation , he so aptly layes and knits every living stone , that is , every beleever , that all the gates of hell cannot prevaile against any one of them , mat. . . . salomon in that building prepared and hewed stones in mount lebanon , . king. . . and being so squared and fit , not an axe or hammer , nor any toole of iron was heard while the house was a building . our salomon admits no stone into his building which is not first prepared and initiated by the word and sacraments , and being fitted , layes them on the foundation without any more shaking by hammer or hatchet , and knits them to the other stones by the durable cement of christian love and charity , so as now the noyse of contention , nor blowes of bitternesse and hatred are heard among them any more . . in dedication of the temple . . salomon consecrated that house to the service of god by solemne prayer , imploring his eye of protection upon it , and his presence with it upon all occasions and necess●ties , . king. . . our salomon hath also dedicated his house , and by solemne prayer commended it to the care and custody of his heavenly father : nothing needfull for his church hath hee forgotten to procure for it , not onely by that most effectuall and meritorious prayer , but also by his continuall intercession now in heaven for it . . in that dedication salomon framed a most excellent prayer , the forme of which is registred in scripture : but our salomon hath delivered us a forme and patterne of prayer : which is a great part of the riches of the new testament above the old . . in ordering the temple , that is , in the constitution of gods true and publike worship in that temple , in appointing the severall offices and officers of it . a type of jesus christ who ascending on high appointed the officers of his church ; some prophets , some apostles , some evangelists , and some pastors , and teachers for the building up of the body of christ , eph. . . . . cor. . , there are many administrations , but the same lord. vi. salomon was a type of christ in wise dispensing and administring justice . . in respect of gifts , . of execution or manifesting them . . for the gifts , they are notably signified in salomons throne , which was exalted above all the thrones of all princes ; described , . king. . . . the matter was ivory and gold wherewith it shined : signifying the sincere and upright disposition of salomon to justice and equity , shunning all corruption and by-respects which make men pervert justice . and as these vertues made salomons throne to shine : so the royall throne of christ is a throne of justice , a great white throne , rev. . . nothing but sincerity and purity proceeds thence . hee justifies no wicked person or cause , nor takes the ungodly by the hand . . the state of it . the king ascended to it by sixe stayres , signifying that the king riseth above all his subjects many degrees in practise of many vertues ; wisdome , prudence , justice , fortitude , piety : so christs throne is infinitely exalted above all princes , above men & angels , dominations , principalities , thrones , and set at the right hand of god ; and himselfe as infinitely transcendeth all creatures in practice of all graces , in perfection of all holinesse . . the figure was round : signifying the perfection and simplicity of the minde in the judge discerning causes ; who could not abide any deceitfull , fraudulent , or hypocriticall courses or corners : such is the throne of christ , in whom was never found guile nor deceit , neither can he abet , or not hate it in any . . there were two pillers or barres to beare up the armes of salomon : signifying the rewards and defence of good men , and the punishment and repressing of evill men by the power of his arme , whereby kings and kingdomes are sustained : so our lord jesus upholds his kingdome by reward and punishment ; and in the last day shall set the sheepe at his right hand , and the goats on his left . . two lyons of gold standing by the stayes : noting the power and fortitude of the king , whose strength is as the strength of lyons against enemies , and to put in execution wise and soveraigne counsells . but salomons strength was weakenesse to the strength of christ ; who as a couragious lyon of the tribe of judah shall teare and spoyle his enemies , and none shall rescue , hos. . . . the foote stoole of it was of gold , . chr. . . to note the freedome of the king from covetousnesse ; that he ought to have his wealth under his feet , and so master them as they neither overcome nor corrupt him : so christ the judge of the world most perfectly despised the world ; and at his appearing shall set it under his feet and burne it . . for administring according to those gifts . salomon did with such admirable wisdome judge betweene the two harlots for the living child , as all israel hearing the judgement feared the king ; for they saw that the wisdome of god was in him to doe justice , . king. . . but our salomon is the just judge of all the world , who shall passe a righteous sentence betweene the godly and the wicked , in that great and terrible day . mat. . when all flesh shal see and admire the wisdome and power of god in him to doe justice . for application , briefly . i. a greater then salomon is heere , luk. . . . hence our saviour perswades to come to him to partake of his wisdome , wealth , peace , grace . but the queene of the south shall rise up against this generation . for shee . a woman of weake sexe . . a queene enjoying pleasures at home . . undertooke a long journey from the ends of the earth , mat. . . . set aside the weighty affaires of her kingdome , the charge of her journey and gifts to salomon not small , . king. . : the dangers , wearinesse , and all to heare the wisdome of salomon , yet as a gentile did all this : but many men and women professing christianity will not step over their thresholds to heare the wisdome of a greater then salomon . ob : if salomon or christ were heere , we would . sol. . the jewes would say so , but would not . . hee that heares you , heareth mee . . he that will not heare us , would not heare christ himselfe . ob : wee have businesse and occasions . sol : . many make occasions which might be avoided . . many pretend occasions . . many have occasions , but so had this queene , who would not be hindred from salomon by the weighty affaires of a kingdome . . whose occasions ordinarily hinder them , they shall never taste of the supper . . hence wee must labour to account it our happinesse that wee may have liberty to wait on the true salomon . so the queene of saba : happy are thy servants that may attend on thee , and heare thy wisdome . so our saviour himself : happy are they that heare the word and keep it . happy we , if we saw our happinesse , that we need not with such cost and toyle seeke after our salomon . for he comes to us , and knocks at the doores of our hearts , and offers to enrich us with treasures of wisdome . let us open our gates that this king of glory may enter in . let us receive the rules of wisdome from his mouth , and consider how unhappy they are that despise the word , of which both the salomons were preachers . ii. comfort that christ is the true salomon . great were the blessings which salomon procured to israel , but all temporary , and outward : but our salomon procures greater , spirituall and eternall . . salomon prayes , and is heard for al that pray in the temple , . king. . christ prayes , and merits that all prayers of saints be heard , ioh. . . salomon could not be present in all his kingdome at once . cant. . . salomon had a vineyard , and let it out to dressers : vers . . but my vineyard is set before mine eyes . himselfe still walks in the midst of the golden candlesticks , and watcheth for the good of it . . all the excellencies which now wee see and enjoy in christ , are nothing to them wee shall see , as the queene of saba , halfe was not told me in my countrey . so as the glory , delight , pleasure , which our salomon now gives us must affect our hearts to renounce carnall delights , and pursue those that are above . what is earth to heaven , that is , faith to fruition ? this is that , cant. . . behold his bed is better then salomons , which was for price and safety most excellent ; for threescore valiant men stood about it every night . but the spirituall marriage bed in the mariage chamber ( the kingdome of glory ) surpasseth all comprehension : all sweetned with incense of holinesse , happinesse , glory , immortality , better then the best perfumes , there is perfect security , & lasting joy on their heads for ever . chap. xii . ii. jonah a type of christ : in . respects . ionah was a type of christ , as mat. . , no signe shal be given them , but the signe of the prophet jonah . i. in his name and office . both ionahs , both doves , one in name , the other in nature . both mournefull , one in a sea of sorrowes shut in the whales belly , the other a man of sorrows , and such as no man ever sustained and overcame . both prophets , ionah sent to preach repentance to niniveh : christ the true ionah , the great prophet of the church was sent to preach the same doctrine to the world mat. . . then iesus beganne to preach and say , amend your lives &c. both of them in expresse words must signifie to their hearers , that without repentance they were in state of perdition . ii. in respect of his death and suffering . in the . kind , . manner , . fruit . . the kinde ; it was a willing death , a free will offring . for as ionah when the tempest was raysed , freely offered himselfe to death when the mariners would faine have saved him , ion. . . take me , and cast me into the sea that the tempest may cease : so , when the storme of gods wrath was boistrous against the sinnes of mankind , jesus christ our ionah offered himselfe to the death ; for he had power either to lay downe his life , or to retaine it , ioh. . . no man taketh away my life from me , but i lay it downe of my selfe . ioh. . , i am he . . the terrible and dreadful manner . for as ionah was swallowed up of the whale who made but one morsell of him : so christ was swallowed up of death , and seemed wholly devoured of the curse of god. and as the one cryed in the whales belly , & out of the belly of hell , ion. . , and vers . . i am cast away out of thy sight : so the other cries upon the crosse , my god , my god , why hast thou forsaken me ? both of them were in so extraordinary death , as in their sense they were in the deepest hell. . the fruit of it . . the appeasing of the wrath of god his father . for , as ionah once cast into the sea , the windes were stilled , the sea ceased from her raging , chap. . . and there was a great calme : so christ by his death pacified his fathers wrath , stilled the rage of satan , abolished the horror of death , which otherwise had never beene still and calme towards us . . to save his fellowes . for as ionah must be cast into the sea to save his fellows from drowning , chap. . : so must christ bee overwhelmed with the waves of his fathers displeasure , and ( as ionah ) bee put to death by those that should have preserved him : but not for any desert of his owne , but to save his companions and brethren in the same ship with him from death and drowning : for so was the signification of his name , jesus ; so himselfe affirmed , matt. . . the sonne of man came to give his life a ran some for many . so also caiaphas prophecied : it is fit that one man die for the people , and that the whole nation perish not , ioh . . iii. in ionah wee have a type of christs buriall , noted by christ himselfe . for as ionah was in the belly of the fish , three dayes and three nights : so must christ bee detained in the grave , and lie under buriall three dayes and three nights , ( parts put for the whole , as perhaps also in ionah ) till the case seemed desperate in both ; not onely in their owne apprehensions ( as i have before shewed ) but in the disciples apprehension . luk. . . wee thought this should have beene hee that should have delivered israel , and behold this is the third day . iv. ionah was a manifest type of christ in his resurrection . for , . as ionah was taken into the belly of the whale whole , and passed through the ranges and armies of teeth as sharpe as speares , without breaking or crushing one bone of him , or the least limb of his body : so jesus christ passed through the strait gate of death , but as one bone of him was not broken ; the speciall and extraordinary providence of god in both of them watching the whole businesse . . as the lord spake unto the fish , and the fish against his will must cast up ionah on dry ground : so the belly of the earth can keepe christ no longer then the third day ( no more then the belly of the whale could keepe ionah ) his blessed body must see no corruption . . as ionah returned from his grave with a song of praise and thankesgiving , chap. : so jesus christ returned to life from his grave with a song of triumph and victory , fore-prophecied , hos. . . and accomplished , . cor. . . o death where is thy sting ! o grave where is thy victory ! . as ionah an hebrew goes not to preach to the ninivites , being gentiles , till after his resurrection out of the belly of the whale : so jesus christ an hebrew , not till after his resurrection , leaves the obstinate jewes ; and by his apostles ministery and preaching turnes himselfe to the gentiles , act. . . . as ionah after this delivery , went and preached the doctrine of repentance with great fruit and successe , to the conversion of all niniveh , and preventing the fearefull wrath denounced to come within fourty dayes : so our lord jesus after his resurrection and ascension , sending out his apostles to preach repentance and remission of sinnes , mightily prevailed , and suddenly converted many nations of the heathen , and brought them to faith and repentance . for application : i. let us acknowledge a greater then ionah here , matth. . . lest as the ninivits shall rise up against the jewes , they rise also against us if wee convert not , nor repent at christs doctrine as they did at ionahs . for . who are they to us ? they barbarous heathens , and gentiles , never instructed before : wee have beene trained in the scriptures from childhood . . what were their meanes to ours ? ionah preached but three dayes to them : christ hath preached , not three dayes as he , nor three yeeres as to the iewes ; but aboue threescore yeares . he preached one sermon : christ a thousand . . what was their preacher to ours ? . ionah was a weake man : christ is god and man. . ionah a sinful man , cast into the sea for his owne sinne : christ an innocent man , cast into the sea for our sinne . . ionah a prophet , a servant : christ the lord of all the holy prophets , therefore of ionah . . ionah a stranger to them : christ of our owne kindred and family . . ionah preached unwillingly : christ preached freely , and spent himselfe for us . . ionah preached nothing but destruction of them and their city : christ a sweet doctrine of grace , salvation , and the promise of a kingdome of heaven . . ionah came indeed out of the belly of the whale , but did no miracle for confirmation of his doctrine : christ came both from the bosome of the father , and from the heart of the earth , and did innumerable signes and miracles in which wee see his glory . . ionah a most angry and impatient man , would faine die because the ninevits did not : christ a mirrour of patience will die least his hearers should . . to ionah no prophet gave witnesse , or foretold of him : to christ all the prophets gaue witnesse , act. . . and spake before of him . shall now nineveh repent in sackcloth and ashes by ionahs ministery of three dayes ; and shall not wee by christs constant ministery of threefore yeares ? shall nineveh condemne judea for not acknowledging a greater then ionah ; and shall it not condemne us not repenting ? whose sinne shall bee farre greater then that of the jews , who rejected christ in his abasement and humiliation ; but we reject the lord of glory , now exalted . ii. in the type and truth the freedome of gods favour in the calling of the gentiles . ionah was a preacher of grace to the gentiles : and christ was a preacher of grace not to jews onely , but the gentiles also : being given for a light to the gentiles , that he might be the salvation of gentiles to the farthest parts of the earth . for . god is not the god of iews onely , but of gentiles also . rom. . . . christ was the promised seed in whom all nations must be blessed . gen. . . hence comes in our title to grace , and not from any desert of ours . for what is amiable in the wilde olive ? it is onely gods free calling , who calls her that was not beloved , to bee beloved . object . if we bee grafted into christ , and received into grace , all is well , we are in state good enough . sol. some are grafted into the church by profession of mouth onely , as all were not israel that were of israel : and some planted into it by the faith of the heart . the former are not altered from their wilde nature : the other are renewed to the image of christ. therefore let none content themselves with externall profession , joyning in the word , sacraments , and prayer ; but labour for soundnesse of faith and grace , by which onely wee become branches of the true olive ; whereas to be hanged as a scien , by a thred of profession , will not keep it from withering . iii. in both we have a certaine embleme , and proof of our resurrection . rom. . . if the spirit of him that raised up ionah and jesus be in us , he shall also quicken our mortall bodies , and if the head be risen the members must rise also . for as god spake to the fish , and the fish gave up ionah as from the dead : so shall god speake to the earth and sea and all creatures , and they shall give up their dead . isa. . . he shall say to the earth give , and to the sea restore my sonnes and daughters , and they that are as seed under clods shall awake and sing : and these dry bones shall be againe covered with sinews , flesh , and skin , as ezek. . . for as it was impossible for christ to be held ever under death , acts . . as impossible is it for his members . let us comfort our selves in the approach of death to our selves , or our friends , and by rising before hand from the grave of our sinnes , provide for a blessed and joyfull resurrection . king. . . a dead body , cast into elishaes grave , quickned : so our soules and bodies . iv. the wonderfull power and wisdome of god , that can draw light out of darknesse . ionahs casting over board into the sea was the occasion of converting the mariners : even so christs death converted many of them that were causes and authors of it . acts . . . and as the mariners lives were saved by casting ionah into the sea : so all beleevers by the death of iesus christ. . let us not measure gods workes by carnall senses . this made the two disciples going to emaus , luke . to make but a bad argument : hee is crucified , and behold this is the third day ; therefore though we thought he should have redeemed israel , wee are deceived . whereas faith would have made a cleane contrary conclusion : he is crucified , and this is the third day ; therefore he is the redeemer . the iewes , not knowing the scriptures , and power of god , are hardned against iesus christ , expecting a great emperour , as iulius caesar , or some great monarch ; not able to see that by so base a death , life could be procured . the carnall protestants are held off from the true imbracing of christ , because they see the truth and sincerity of christ every where so resisted and hated by great rulers and doctors ; as if it had not been so in christs owne person and ministery ; or as if christ was not set as a sign or butt of contradiction , whereas , therefore it must needs be he . . let us admire gods power and wisdome , and patiently with ionah expect after darknesse light . and seeing god can turne the greatest evill into the greatest good of his church ; let us labour to make benefit of all evills hapning to our selves and others . . even of our sinnes themselves , to make us more humble and watchfull for time to come . . of our sufferings , as ionah and christ learned obedience by the things they suffered . v. in the type and truth we have , first terror on the one hand , secondly comfort on the other . . wee see the waight of sinne committed pressed ionah into the deepest sea of evils ; and sinne imputed thrust christ into a deeper sea , even the deepest hell . both seem left of god in the hands of death ; both cry out as left in the depth of hell . . doe thou run from god and duty , and though thou beest gods childe , thou maist finde god pursuing thee , as if he were an utter and irreconcileable enemy . . make as light a reckoning of sinne as thou canst , the least of them shuts us or christ out of heaven . doth christ undertake thy sinne , he sees not heaven till he die for it ? sinne imputed will not let christ enter into heaven , but by his owne blood , yea through hell. thy sinne repented of held christ , an innocent , out of heaven till he dyed for it : but where shall ungodly and impenitent sinners appeare ? . this same collation affords us sundry grounds of comfort . . both seeme forsaken , neither of them was so ; but both of them goe to his god. there is no time nor place wherein the childe of god may not boldly goe to god , and pray to his god , and say : my god , my god. . no deepe is so deepe but gods hand can reach help into it , even into the whales belly , and heart of the earth . . the extreamest misery and death it selfe worke to good to the godly . see it in ionah : where was feared p●rdition , there was found preservation . the whales belly was a prison indeed , but to preserve him alive ; a deep gulfe and a sea , but to save him frō drowning . can any man save a man from drowning by casting him into the sea ? but god can . . when the case seemes most desperate , then the lord steps in to help ; when no helpe can bee expected any other way , after three dayes and three nights ionah must be cast up , and christ raised up . never feare extremities , but then exercise thy faith most , for then is god the nearest : however , trust in him though he kill thee , iob . . . the deepest sorrowes of gods children end in greatest joy . god hath a dry ground for ionah after a sea of misery : a glorious ascending for christ after his lowest descent . whatsoever the sorrowfull songs be that gods people sing here in aegypt or babel , they shall end in songs of joy and victory , and be changed into the songs of moses and the lambe . rev. . . chap. xiii . the first borne : types of christ , . wayes . having spoken of holy types in sundry special persons ; now of personall types in some rankes and orders of men , sanctified and specially seperated to the lord. of whom , . some were sanctified by birth , the first-borne : . some by office , priests , especially the high-priest : . some by vow , as nazarites : . some by ceremony , as cleane persons , legally cleansed from uncleanenesse . of these the first borne were speciall types of iesus christ. i. as they were gods peculiar . exod. . . sanctifie unto me all the first borne ; for it is mine . quest. how were they gods ? answ. . by common nature . but so were all both first and last borne through the world . for all the world and inhabitants of it are his , psal. . . . by common grace . so all the people of the jews by reason of common grace were his , with whom god had plighted his gracious covenant , which was made to abraham and all his seed , wheresoever they were borne ; of whom hee made choice as his peculiar , though all the earth was his . exod. . . israel is my first borne , that is , not only the first people and nation that first professed the true worship of god , and had priority of the gentiles who were yonger brethren ; but the first borne by a speciall election and choice of that from all other people ; whom hee would accept as his beloved in the messiah the first born of all creatures , and among whom he would stablish his covenant , and raise up his worship , thus hee dealt not with other nations . by a speciall right . the first borne of israel were gods by a singular right as no other childrē of any other family were , namely by right of that singular deliverance of all the first borne when he destroyed all the first borne of aegypt . and therefore presently after that destruction he makes challenge of them , exod. . . thus is jesus christ the lords first borne by a singular right , not common to man or angell , whether we respect his nature or office . . in his nature he is first born , as sonne of god , the first begotten of all creatures , col. . . begot before all creation . and thus he is not onely the first begotten , before whom there was none ; but the onely begotten after whom is none . iohn . . the onely begotten sonne of the father ; the first borne without a second or brother . . in his office hee was first borne by speciall prerogative . . for the kinde . . for the undertaking . . for the accomplishing . . for the kinde , in that he was mediator , god and man in unity of person , and the onely redeemer of his church . in this regard , rom. . . he is called the first borne among many brethren . which phrase noteth quality , not equality with him , some similitude but no parity betweene him and beleevers . he holds his birth-right as the sonne of god by nature ; and wee by grace made the sonnes of god , he disdaines not to call us brethren . . for undertaking his office . . in his incarnation , he was the first borne of his mother . mat. . . till she had brought forth her first borne son ; not in respect of any that his mother had after him , but because she had none before . . for the strange maner . he was the first borne of a virgine , and so never had brother . . he was the first borne without sinne . . for accomplishing his office in his resurrection . he is called the first begotten or first borne of the dead two wayes . . in respect of his father who first begot him from the dead . whence his resurrection is called a begetting . act. . . thou art my sonne , this day have i begotten thee ; the apostle applying it to the resurrection of christ. and had not the father thus begotten his sonne from the dead , we had never been raised from death . . in regard of himselfe , whose priviledge it was to raise up himselfe from the dead by his owne power , rom. . . as himselfe said , i have power to take up my life againe . and being risen , he was the first that ascended in body and soule into heaven . thus consider christ , as god , as mediator , as incarnate , as raised , and ascended ; he is the lords first born , and the birthright belongs to no other . ii. the first borne of israel was the second , and next to the father of the family , yea , after the father , instead of the father : so is christ to his family , the church ; he performes all offices of a carefull and tender father , and takes on him not the affection onely of a father , but even . the name of a father . isa. . . father of eternity . the office of a father . . he supplies the meanes of spirituall life , as they of naturall . . hee nurtures and teacheth his church . . hee provides for the present , and bestowes the inheritance of eternall life . iii. the first born had the preheminence among the brethren , and were chiefe in office and authority , rulers in the house after their fathers , and priests in the family , before the leviticall order was established . gen. . . when isaac blessed iacob for esau , supposing him the first borne , one part of it was : be lord over thy brethren , and let all thy mothers children honour thee . so all the sheaves must bowe to iosephs . and gen. . . when iacob blesseth iudah , this is added as his right : thy fathers sonnes shall bowe downe unto thee . here in they were speciall types of christ ; who in all things must have the preheminence as first in time , in order , in precedency , first in the excellency and dignity of his person . of whom , comming into the world , was said : let all the angels of god worship him . and for glory and authority he sits on his fathers throne , the onely king of kings , who hath a name above all names . phil. . . and heb. . . we see iesus crowned with glory and honour , the head of the mysticall body , the prince and head of all his brethren . and besides he is the high priest of our profession , by offering up himselfe a sacrifice for us . thus christ is first in order , in glory , in priesthood . iv. the first borne had a double portion in goods , deut. . signifying . the plenitude of the spirit & grace in christ , who was anointed with oyle of gladnesse above all his fellowes . . the preheminence of christ in his glorious inheritance , advanced in glory and majesty incomprehensible by all creatures . i. out of the occasion of the law of the first borne , learne , that the more god doth for any man , the more he ought to conceive himselfe to be the lords , and the more right and interest the lord challengeth in him . for therefore the first borne were his by a speciall right , because he had not onely delivered them out of aegypt , as others ; but from the speciall plague of aegypts first borne . speciall mercies call for speciall service . more mercies are more bonds of obedience . and new mercies are so many new cords to draw and fasten us to god and duty . is it not reason , that the more it pleaseth the lord to become ours , the more we should become his ? ought not great benefits become great binders ? and should not great love bee a great loadstone of love ? should not strong cords of gods love draw us strongly to love our god ? examine the encrease of gods mercies on thee in all kindes , and whether they have had this fruit , to make thee more dutifull . hath god multiplied blessing on thy head that thou shouldest blesse thy selfe in wickednesse ? hath god continued mercy that thou shouldest continue sinne ? art thou the lords by creation , providence , redemption , stored with all personall kindnesses pertaining to life and godlinesse , to continue a slave to sinne and satan ? remember good iosephs conclusion , gen. . , . my master hath dealt thus and thus with me , advanced me from nothing to this estate , committed all to my trust , kept nothing from me but thee , how then can i doe this great wickednesse , and sinne against god ? . if christ be the true first borne , of whom all they are but types ; we must give him the honor of his birth-right . the whole church , and all the sonnes of that mother must honour him ; all the sheaves of the brethren must vaile and bowe to his sheave . let not the basenesse of his birth , the humility of his life , the ignominy of his death , the shame of his crosse , the poverty of his professors , the weaknesse and frailty of his followers , draw our eyes aside from him ( as the jews at this day ) but acknowledge him the first borne , esteeming him ( as doth the church ) the chiefe of ten thousand ; and with the apostle esteeme to know nothing but christ and him crucified . quest. how shall we honour christ as the first born ? sol. . if we honour him with the same honor that is due to the father , iohn . . . advance his estate above our owne or other mens , confesse and professe his name though with losse and disfavour . . depend upon him , and make him our chiefe refuge , for all the family depended on the first borne for protection , so doe members on the head . . greeve to offend him by sin . how pitifully can men and women grieve for the death of their first borne ? so much more should we that our sins have pierced gods first borne , zach. . . iii. here is a ground of much consolation . . in that christ being the truth of the first borne , from him the birthright is derived unto us beleevers as it was from reuben unto iudah , and wee partake of the same birth-right with our head . for here is a difference betweene the type and truth of the first borne . they had all their priviledges for themselves : but christ not for himselfe but for us . whence his elect members are called the congregation of the first borne written in heaven , that is , whose names are written in the booke of life . and farther ; the more those first borne had , the lesse had the other brethren : but the more christ hath , the more have we , seeing of his fulnesse we receive grace for grace . if he be strong , he is strong for us , if rich , he is so to us . if he be prince and priest of his family the church , hereby we recover the dignity we had lost by sinne ; and of slaves and vassalls of corruption , are made kings and priests , that is , the first borne to god , rev. . . if he have a double portion of the spirit , so have wee by him . isa. . . speake to the heart of ierusalem , her iniquity is forgiven ; she hath received double at the lords hand for all her sinnes , that is , a double portion of grace and favour . as ioseph made benjamins messe to be doubled : so our jesus doubles his spirit on the elect . if he have a double portion of glory , immortality , and heavenly inheritance ; so have we in him , being coheires with him in the same inheritance , rom. . . . comfort . being gods first borne through christ , wee are deare unto god. so exod. . . israel is my first borne , that is , deare unto me , as the first borne , commonly are dearest to their parents . israel , before his receiving into the covenant , was the worst of all people , and smallest in it selfe , and in gods eyes , deut. . and . . but afterwards being ( in the right of the messiah ) gods first borne , became deare to him as the apple of his eye . now what a joy is it to the beleeving soule to see god a father looke towards it as a father to his first borne ? so fareth it now with us , being so made in christ. . comfort . god takes notice , and revengeth all the wrongs done to the saints , because they are his first borne . let aegypt offer injury to gods first borne , god will say , slay every first borne of man and beast in aegypt ; let them see , in the punishment , their sinne . for can a tender father see an arme or a legge of his first borne cut off ? would it not go to his heart to see him dismembred ? and can the lord jesus endure any wrongs and cruelties done to his members , and this not pierce his bowels ? a man may sometime see his child in want , and correct his first borne for his farther good , send him to bee schooled and trayned in some course under a sharpe discipline ; but to see him wounded , to see him bleed , cast off , troden under fee● , he cannot endure : no more the lord. let no man , never so great , dare to wrong the godly ; for he will rebuke kings for their sakes . iv. seeing in christ the first borne wee attaine the birthright ; let every christian beware of prophanenesse , and passing away his birthright as esau , who sold his birthright for pottage , heb. . . and therefore called prophane . so doe they that exchange spirituall things for temporall , earth for heaven . as many , who pretend a part in christ ; but in esaus language say : give me my pottage , my silver , my honour , my profit , my pleasure , let them take their religion , their preaching , praying , and precisenesse , a bird in hand is worth two in the bush . this contempt of their priviledges robbed the jewes of them , who being cast out of favour , of first borne become the last of all people , and now wee gentiles are stept into their birthright . let us be wise in the entertayning our prerogative conscionably , expresse our love to christ and his gospell , not hatred , as they , least provoking the lord he deale with us in justice as he did with them . for if he spared not the naturall branches ( rom. . . ) what reason hath he to spare us ? v. learne to grow in conformity with our elder brother christ , with whom wee cannot be equall , but like as brothers . all must have one father , one flesh , one spirit . for the brotherhood stands not in communion of flesh and blood , for so every man were his brother , but in the spirituall union by regeneration , ioh. . . we must be like him in affection , like him in affliction , like him in the combat , and like him in the crowne . how like unto christ is he that resists and despises the spirit of grace , that having onely humane nature , hath no whit of that divine nature , pet. . . when heardest thou this first borne brother to sweare or lye ? or be idle in speech , wanton in behaviour , carelesse of his course , or company ? when was he ashamed of thy cause , of thy crosse , yea or curse ? but thou art ashamed of his crosse and cause . when did he revile , rebuke , hate ? would he be like us in every thing , even in our evills , sinne onely excepted ? should not we be like him in grace , to be like him in glory ? chap. xiv . priests : types in the deputation to their office . of the rankes and orders of holy persons some were sanctified and seperated to the lord by office or function , as the priests and high priests , who of all other were most expresse types of jesus christ. heb. . . we have a great high priest , which is entred into heaven , even iesus the son of god. the priest a type of christ . in deputatiō to his office , wherein . his choice . for his tribe . for his perfections . . his consecration . . his apparrell . . in execution of it . actions . common . . ministeriall . sect. i. i. the choise had respect . to the tribe . he must come of one onely tribe of levi , which was by god of all the tribes seperated , and appointed by god to exercise the priesthood in the tabernacle , and to performe whatsoever belonged to the holy ministery . this signified christ our mediator who must bee a speciall and singular man , taken from among men , heb. . . as they , true man as they . for he must be true man in nature and affection that must mediate and negotiate mans cause with god , and so taken from men to stand in the midst betweene god and man. true it is , our lord came not of levi , but out of iudah , heb. . . with the reason , for he was not to be after the manner of aaron , but of melchizedek , verse : and because hee was to change the priesthood , and would doe it in the tribe , and was to bee a priest not after the carnall commandement , but after the power of endlesse life , verse . but yet he was expressely typed by those priests . neither was it without a spirituall signification , that aaron the first of those high priests should bee moses brother . for what more brotherly league then of christ to moses , of grace to the law , and of the new testament to the old ? . to the perfections . for in the choice of the priest were requisite many externall perfections . levit. . . whosoever of thy seed hath any blemishes , shall not prease to offer the bread of his god. hee must not be blind , lame , nor mishapen . wherein the lord would not onely provide for the dignity of that calling in that infancy of the church ; which otherwise ( if the priesthood had beene in outward shew contemptible ) many might have drawen not their persons onely into contempt , but even all such holy things as they handled : but especially to signifie jesus christ our high priest to bee without all blemish , the onely immaculate lambe that takes away the sinnes of the world . for although no other mortall man could be without some blemish of sinne or other ; yet it became us to have such an high priest as is holy , harmelesse , undefiled , separate from sinners , hebr. . . and as our lord was spotlesse , and without all blemish ; so also perfect in all parts and perfections . he wanted no part , no gift , no sufficiency to discharge that function too weighty for men and angels . i. in this our unblemished high priest wee have a sufficient cover for all our blemishes both of soule and body . . if never so blemished in soule by sinne , by infirmity , if wee have a thousand wants and eye-sores ; if we bewaile and resist them , here is helpe and remedy in our high priest against them all . for as those persons that had such blemishes might not stand at the altar to doe duties there , yet they were allowed in the congregation , and to eate from the altar of the sacrifices as the preists did , levit. . : so all defects and weaknesses , which the saints carry as a burthen , shall not hinder them from participating in the good things purchased by christs sacrifice , nor cast them out of place of the elect , neither here nor for ever . . be thou never so blemished , and deformed , or maimed in body , now ( the truth being come ) god respects not according to the outward appearance . and although the honour of the ministery must bee respected , and the choisest of our children are not too good for gods service ; yet now it is farre better , a good minister without an eye , or a hand , or foot ; then a congregation without a good minister . ii. all these outward perfections of the body in all the priests high and low , point us to such endowments and gifts of minde which the lord expects in ministers , before they attempt this high calling . . he of all men must not bee blind or ignorant . hos. . . because thou hast refused knowledge , thou art rejected from being a priest to me . how should he be a light to others that himselfe is in darknesse ? if the eye bee darke so is all the body . . hee must not have either a blind or a blemished eye , an eye filled with envie at another mans gifts and prosperity : nor a squint eye , looking indirectly upon every thing ; not aiming at gods glory , or the building of christs kingdome , but his owne glory , wrath , lusts , ends . . he must not be lame or cripled in his feet , but make right steps to his feet , heb. . . upright in his way ; not right doctrine onely , but right life also . . hee must not have a flat nose , that is , without discretion , or judgement to discerne truth and falsehood , good and evill , things fit and unfit . as the nose discernes smells ; so to discerne companies and courses . . hee must not have a crooked backe , bended downwards and almost broken with earthly cares ; hindering his eye from looking towards heaven , and interrupting heavenly contemplations and studye . and so in the rest . would god such care were had in the choice and permission of evangelicall ministers , as in the old. we should not see the churches pestered with so many unworthy illiterate men fitter for any trade then this so holy calling . sect. ii. ii. his consecration set downe , exo. . . wherein were three thi●gs . . washing . . anointing . . ● sacrificing and purifying with blood . and this consecration to continue seven dayes together . which in generall shadowed the surpassing sanctity and purity of christ above all other men and angels : whom the devills themselves call that holy one of god , mark. . . in speciall , verse . the washing did not onely admonish them to cleanse and purge themselves from the inward defilement of their sinnes before they undertooke that holy calling ; but plainly pointed at the washing and baptisme of christ ; who undertaking his ministery went into the water and was baptized , mat. . the anointing by the holy oyle , verse . signified the anointing of christ with the holy spirit without measure . isai. . . the spirit of the lord hath anointed me to preach . psal. . . god , even thy god hath anointed thee with the oile of gladnesse above all thy fellowes . in which regard christ was called by eminency , the anointed of god ; and the priests as types , touch not mine anointed . in this anointing . . the matter , holy oile ; signifying the spirit of god and his gifts , for much similitude and agreement betweene them . . that was made of the most precious things in all the world , exod. . : so the holy graces of the spirit are the best things in the world , luk. . . there is no gift to this . oile swimmes aloft : so the spirit and graces are highest . . no stranger had that oile , but onely persons and things sanctified : so none but gods elect have these precious and saving mercies . ioh. . . the world cannot receive it , that is gifts not common , but of sanctification . . that perfumd all the place where it was : it is the spirit of god that sweetens and perfumes all our actions and natures , otherwise most corrupt and loathsome to god. . that sanctified the thing to which it was applied , and set it aside to an holy use . without this oile the sacrifice of the jew was as if hee had killed a dog . it is the spirit that sets us apart , and sanctifieth to the lord us , our persons , our actions , . tim. . . the service that wants the spirit is hatefull to god. . oile is cleare and shining , and makes other things anointed to shine : the holy ghost within , enlightneth the mind , and brings in the true light and knowledge of god. . ioh. . . the anointing shall teach you all things . . oile hath the force of fire in penetrating and subtly pearcing , and is the fuell and feeder of fire and flames : so the spirit of god is a pearcing fire in the heart , and kindles and maintaines in it the ardent flames of the love of god. holy thoughts as sparkes flie upward . . oile suppleth , cherisheth , comforteth : so the spirit of consolation anoints with oile of gladnesse , psal. . . it is he that brings peace and tranquillity into consciences . . the measure , powred in abundance upon aarons head . not dropped but powred , signifying the abundance of gifts and graces most plentifully conferred upon christ our head . for as it was proper to the high priest to bee anointed on the head , whereas the common priests were anointed but in their hands , not on their heads : so was christ as the head anointed with oile above all his fellowes , and received the spirit beyond measure , signified by powring on the head . . the communication of this oile . it stayed not on aarons head , but ranne downe his beard even to the skirts of his garments : signifying that the spirit of grace distills from the head unto all the members of his mysticall body the catholike church . first the spirit descends and sits on christs head , then on the apostles , in likenesse of fiery tongues , running downe as it were by aarons beard ; and from them upon other inferiour persons beleeving their word , as unto the skirts of his garment . now a threefold application hereof . i. in the anointing of the high priest , the eminency of jesus christ above all creatures ; whose very name carrieth in it a note of principality , being called the high priest of our profession . and in that this whole consecration of the high priest , in most solemne and stately manner was but a darke shadow of his solemne inauguration into his office. and by this anointing christ is differenced from the most excellent priests and prophets that ever were , aaron , moses , elias . some of them had a most glorious vocation , as moses , and in the entry of their callings , graced with most divine and powerfull miracles : but never any had the spirit sitting on his head but hee . none of them by their anointing had all graces , nor any grace in perfection , but onely begunne and in small degree . moses a beleever wanted faith sometime , as when he smote the rocke which he should have spoken to ; and the meekest man in the world was sometimes to seeke of his meeknesse . aaron , though the oyle was powred on his head , was weake ; as in murmuring against moses , and in making the calfe : but in our high priest all graces and vertues were not inchoate onely , but perfect . in him knowledge of god was most perfect , holinesse most perfect , and all kinde of graces in highest degrees . grace sits in his lips , not only to move the mind , but to change it . none of them by anointing could receive graces for others , but for themselves onely : but hee receives such a measure as runnes over to the sanctifying of the lowest and meanest of his members . hence , . ioh. . . the anointing which wee have of him , dwells in you , and teacheth you all things . and . cor. . , . it is god that anointeth us in christ ; and sealeth , and giveth us the earnest of the spirit . thus our lord jesus is advanced above all , his oile shines brightest , and swims aloft above all others . ii. in aarons and christs anointing and furnishing to their office : ministers must labour for a greater measure of this ointment then others , to runne downe from them to their skirts . they must pray by the spirit , watch by the spirit , walke by the spirit . an unconverted minister may doe another good , but hee hath no promise of blessing , nor doth any good to himselfe . as the holy ointment was kept in the sanctuary : so christ is the sanctuary whence this oile comes . the pipes are the word preached , sacraments , prayer , societies of the saints and gods people . and such ministers as contemptuously contemne the conduit-pipes through which this oile drops and flowes , scorne to come to sermons , and joyne in holy exercises ; how doth their oile drie away ? instead of this oyle that should fall from them , a deale of pitch and slime , froth and filthinesse falls on their skirts . iii. in the communication of this ointment unto us the skirts , we learne that christ is not for himselfe , but for us . and therefore , . examine if thou beest anointed . this is to bee a christian , to bee anointed as christ was . scornest thou this holy oile in thy selfe or others ? know thou shalt one day wish the mountaines to fall on thee , on whom this oile falls not . . hence draw strength in temptation . remember , if sollicited to sinne , oh i have the anointing ; i am taken up , and set apart to gods use ; i am for god and his glory , neh. . . . use meanes to attaine a farther measure , and be liker christ. thou missest a sermon , or the sacrament ; thou knowest not what drops of oile thou hast missed . . have a care to walke as such as are anointed , smelling sweet every where in holy lives , speaches , prayers ; in all things edifying thy selfe and others . leave a sweet smell every where behinde thee . let it drop downe from us to others round about us . the third thing in the high priests consecration was sacrificing , exod. . , . in which , . observe in generall , that the priests must be consecrated by offering all sorts of sacrifices for them ; and therefore they must take a calfe , two rammes , unleavened bread , cakes and oile , vers . , . . because of the speciall holinesse and honour of their calling who are to come so neere unto god , who will bee specially sanctified in all that come neere him . . because sinne in them is more hatefull then in any other , and in expiating their sinnes , as much is required as for the sinnes of all the congregation . . because they were to offer unto god all the gifts and sacrifices of all the people of all sorts ; and therefore for them must be offered all sorts , to sanctifie them not onely in generall , but to their speciall services betweene god and his people . . in particular : the first of these sacrifices must be a sinne offering , verse . for which they must ; . take a calfe and offer him for the expiation of sinne , verse . this yong calfe was a type of christ , who onely by his owne oblation expiated our sinne , which otherwise made our selves and duties most hatefull . . this calfe must be presented before the lord and his congregation : signifying the willingnesse of christ to offer up himselfe for the sinnes of men , iohn . . . . aaron and his sonnes must put their hands on the head of the calfe , verse : not onely to confesse they were worthy to die for their own sinnes , but to professe also that the death which they deserved , was by the death of the messiah ( the high priest of the new testament ) removed off them , and transferred upon the beast . and not onely the imputation of our sinnes upon christ ; but also is signified that wee must lay our hand by a true faith upon christ our head , if we expect any comfort from his death and passion . . the calfe must be killed before the lord , at the doore of the tabernacle , ver . : signifying both the death and crucifying of christ , as also the fruit of it by the place . that by his death , as by a doore , an entry is made for us into the church , both militant and triumphant , heb. . . . the blood of that sinne-offering for the priest must be put on the hornes of the altar , and the rest powred at the foot of the altar , vers : signifying ; . the sufficiency of christs death to purge and reconcile us to god. . the plenty of grace and merit in it for many more then are saved by it . for being sufficient for all , it is not helpfull to all , nor to any that tread under foot this precious blood ; the extent of the benefit is to all the elect . . the large spreading and preaching of the gospel of salvation by christs blood , through all the coasts and corners of the earth ( as the blood sprinckled on the foure corners ) and that by the finger , hand , and ministery of men . . the fat must bee offered unto god ; but the flesh , skinne , and dung must be burnt with fire without the host : signifying : . that christ offered himselfe , and the best parts he had , suffering in soule and body . . that hee must suffer without the host , without the gate of jerusalem , heb. . . and carried out our sinnes out of gods sight . . that nothing but blood comes on the altar : for onely the blood of christ his sonne cleanseth us from all sinne . note hence , that the priests in the law must bee put in mind that they were sinners , and needed a sacrifice for themselves . by which they were to take notice of a difference betweene themselves and our high priest. . there was no perfection in their persons ; for they must offer , and lay their hands on the head of the sacrifice , confessing guiltinesse . . nor in their ministery , in which the high priest need offer for his owne sins . . nor in all their consecration ; they could offer no sacrifice to wash away any sinne , their owne nor others ; onely they did point at the sacrifice of christ : but by his consecration he could offer himselfe a meritorious and sufficient sacrifice for the sinnes of his elect . thus is our high priest advanced above them all . the second of these sacrifices in the consecration of the high priest was to be a burnt offering or holocaust . the use of which was to signifie the dedication of himselfe and all that he had , to be purified by the spirit ( as by fire ) to the use of god in his service , as that holocaust was , ver . , and . most things in this were common with the former . . the blood must be sprinkled on the altar round about : signifying the full remission of sinnes purchased by the blood of christ , and the communication of all his benefits , and the vertue of his whole passion to be applyed to the whole church ; for sprinkling still betokens application . . the inwards and legs must be washed in water , ver . . signifying that christ should bring no uncleane thing in his offering , but he should be absolutely pure within and without ; in his minde , thoughts , affections , signified by the inwards ; and in his conversation , motions and walkings , signified by the legs . . the burning of the offering wholly , ver . . signified . the ardent love of iesus christ ; who was all consumed as it were with the fire of love and zeale towards mankinde upon the crosse. . the bitternesse of his passion in his whole man , who was as it were consumed wholly with the fire of his fathers wrath due to the sinnes of man. . as the burnt offering ascended up to heaven in fire : so iesus christ having offered himselfe a whole burnt offering ascended up into heaven , & so obtained an everlasting redemption for his church . from whence also he sends the fire of his spirit , as on the apostles , so on all beleevers in their measure . iohn . note from this sacrifice for the high priest ; that first he must offer the sinne-offering , and then the other sacrifices for consecration . this burnt offering nor the others following could never have been acceptable , if the sinne-offering had not gone before , and sinne by it expiated . learne hence , that so long as we are in our sinnes , all our sacrifices and service are abominable . sinne unremoved lyes in the way of thy prayer . the blinde man could say , god heares not sinners . and david , if i have delight to sinne , god will not heare my prayer . sinne unrepented and unpardoned makes thee hatefull in the house of god ; thy hearing doth but more harden thee , the sacraments become poyson unto thee , for thou by thy sinne castest poyson into the lords cup , and so eatest and drinkest thy owne damnation . let this be our wisdome , first to offer our sinne-offering . it is the lords owne counsell . isa. . wash you , cleanse you , and then come and let us reason . and as our lord advised us in case of reconciliation with man , wee must much more practice in case of our recōciliation with god. if thou hast brought thy gift to the altar , and thou remembrest that god hath ought against thee ; first reconcile thy selfe to god and then to man , and so bring thy gift . there be two graces which we must bring before god in all our services in which we would finde acceptance . the former of preparation ; that is , repentance which prepareth aright to the performance of good duties . the latter of disposition ; and that is faith which disposeth the party aright in the whole cariage of them , for this purifieth the heart , exciteth the will , sees the weaknesse , seekes a cover , and findes acceptance . the third sacrifice in the consecration of the high priest was the peace-offering , or the eucharisticall sacrifice ; the use of which was , both that aaron should shew his thankfulnesse to god who had advanced him to so high an office , as also to obtaine of god by prayer such high and excellent gifts as were needfull for the execution of the same : and this pointeth directly at jesus christ. . the blood of this lambe was to be put on the lap of aarons eare , upon the thumbe of his right hand , and on the great toe of his right foot . signifying . that all the actions of christ , his hands , feet and parts were red with his passion . psal. . . they pierced my hands and feet . . the whole obedience of jesus christ to his father even to the death , called a piercing or boaring of the eare . . that it is christ who sanctifieth the eares , hands , and feet of the priest and people . the eare to heare divine oracles , the priests must first learne then teach . the hands to worke the actions of grace and holinesse . the feet to direct and lead into all holy motions and conversation , all must be washed by the blood of christ that we may be wholly cleane . as both our saviour teacheth by the washing of the disciples feet , iohn . , . as also in peters request , lord not my feet onely , but my hands and head , iohn . . . a part of this sacrifice went to the priest , part to the offerer , signifying that both priest and people have part and interest in the death of christ ; as also that christ did not onely deliver himselfe to death for us , as this ram , but also giveth himselfe to feed us to eternall life . iohn . . my flesh is meate indeed . . it must be heaved up before the lord , aud shaken too and fro every way . ver . . signifying . the lifting up and heaving of christ upon the crosse. . the heaving up of our hearts in thankfulnesse to god for so great benefits . . that the merits of christ our true sacrifice , and benefits of his death should , by the preaching and publication of the gospell , be spred abroad into all corners of the world , as that sacrifice was shaken every way , east , west , north , and south . . this sacrifice must alwayes be offered up with cakes of unleavened bread tempred with oyle , ver . . signifying , . the most perfect purity of christs life and doctrine without all leaven of sinne . . that priest and people must in service to god lay aside all leaven of maliciousnesse . . the oyle notes the soft and loving kindnesse of god and iesus christ , chearing and suppling the conscience by the sweet meditation of it ; as also how joyfully and gladly we ought to serve the lord , and with cheerefulnesse present before him all the parts of his worship . note hence , as the eare , hands , and feete of the high priest must be touched with blood before he attempt any part of his office : so our care must be that all our parts all our actions and affections bee touched and purged with the blood of christ. so david , psal. . . wash me throughly . reason . . because sinne hath defiled the whole man ; all his parts , all his actions , all within him , all without him . . this foulenesse sticks so fast , as it is no easie matter to bee cleansed . nothing in the world can fetch out this soile but the blood of christ. not all the water in the sea , nor all the holy water in the sea of rome can wash away one sinne . . all thou doest or performest depends upon the merit of this blood , and dignity of this person and passion for acceptance . the knowledge of thy duty must be sprinkled with this blood , for that is signified by the eare . the undertaking of duty , by the hand . the progresse and perseverance in it by the foot . all must bee presented in him and by him , and finde grace and acceptance . if i wash thee not , thou hast no part in me . qu. how may i know that the blood of christ hath touched and purged me ? ans. . it is not enough that christs blood be shed , but it must also be sprinkled . if thou contentest not thy selfe that christ hath died for all , but seest how necessary it is to apply it to thy self . : if thou hast an hand to lay hold on christs blood and besprinkle thy selfe with it . a man washeth his face with his hand . this hand is faith , which takes up the blood of christ , and applyes it to ones selfe , as did paul , who dyed for me . . if it wash the whole man within and without , which no other blood could do . the blood of sacrifices under the law could not sanctifie the conscience , but onely the outside , heb. . . but this can and must purge the conscience from dead workes , ver . . and under conscience is contained the whole innerman , purged by the merit of his satisfying blood , and by his spirit renewing our nature . and for the outward man , . if thy right eare bee touched , thou hast the hearing eare rightly to heare the word of god. thou hearest to learne ; for to hearken is better then the fat of rammes . . if thy right hand be touched , that thou art an active christian , not an hearer onely of the word but a doer , and unto knowledge of the doctrine of faith joynest obedience of faith , thou keepest the faith working , as knowing that obedience is better then sacrifice , thou darest not doe what seemes good to thy selfe , or is right in thy owne eyes , but what is rightly ruled by gods word , for that is the right hand touched . . if thy right foot be touched , that thou walkest in the right way with a right foot , not making crooked pathes to thy feet , but ordering thy conversation aright . and all this with right ends and affections , the feet of the soule laying aside all sinister ends and intentions in all thy obedience , and directing all to the honour of the true aaron and high priest jesus christ. . if thou findest the effects of christs blood sprinckled . . pacification of conscience , for this blood speakes better things then abels for us , and in us ; for us , to god by intercession : in us , by perswasion that the lord looking on the blood of christ , rests wholly on it as a full satisfaction for all our sinnes ; for this is the end of shedding , remission of sinnes , mat. . ; therefore of sprinkling . . daily sanctification through this sprinckling . pet. . . for out of the side of christ issues water as wel as blood ; the one redeeming from condemnation , the other frō vaine conversation , the one purgeth frō the death of works , the other from dead works themselves , the sprinkling of this blood admits not security , or idlenesse , and carelesnesse ; nor suffers a man to sinne against this blood by impenitency , unbeleefe , despising of grace , horrible swearing , and foule lusts . but makes the christian truely noble , as one now descended of the blood of christ ; scorning the base and foule courses he formerly affected . find these markes , and comfort thy selfe , thou art sprinkled with christs blood . thy whole course is sanctified ; all thy hearing , all thy obedience , be it never so weake in it selfe , bee thy unworthinesse never so great , it shall bee no barre to thine acceptance with god , for every thing sprinkled with this precious blood is sweetned and accepted . sect. iii. iii. the third thing in the deputation of the priest to his office , is his apparrell , appointed by god , and called holy garments , glorious and beautifull ; farre differing from all other mens . and they signified , . the function to be glorious and excellent . . the fitnesse of their persons to that office . . the glory of the true high priest jesus christ , of whom aaron was but a figure . for all the glistering shew of these priestly garments set forth the more the angelicall brightnesse of all the vertues which should shine in jesus christ. the priestly garments appointed by god were tenne in number ; of which ●oure belonged to the inferiour priests , exod. . . . . a linnen garment : which signified the white garment of christs righteousnesse and innocency ; which they were to appeare in before the lord if they would be acceptable in their persons or duties . noting to us by the way , that every godly minister weares a white linnen garment , not woven and made by men , but by god ; not without him , but within him ; not a shadow or ceremony , but the substance and truth , to which all shadowes give place . nay there is no private man that is godly but he must weare this white linnen garment , having put it on in the laver of regeneration : as gal. . . whosoever are baptized into christ , have put on christ. . a girdle vers . . which signifies constancy and stability in the truth , both in our high priest jesus christ , who was not a reed shaken but a firme rocke : as also in his members , who are commanded to stand fast , their lines girt with verity , eph. . . hence followes , that the ministers word must not be yea and nay ; his course must be constantly gracious and watchfull . and for private christians , heb. . . be not carried about with divers and strange doctrines ; for it is a good thing that the heart bee stablished with grace . . a bonnet , vers . . a symbole and signe to them of gods protection still covering them in their faithfull service : signifying to us the lords cover and faithfull protection both over our head , and over his members for his sake . so as , every faithfull minister hath a bonnet , christ carries him as a starre in his right hand , and covers him from the rage of satan and the world , else should he not stand a minute . and every faithfull member of christ is so covered as an haire cannot fal ( much lesse the head ) without the will of his heavenly father . . the breeches , ver . . putting more comelinesse upon the uncomely parts . signifying to them and us . what reverence we ought to use in the service of god ; farre remooving thence every uncomely thing . . shadowing out the true and perfect holinesse , with which christs humanity was cloathed ; and not onely with that but with the majesty of his deity , which highly graced and honoured the despised and fraile humanity , which had no forme nor beauty , isa. . . . not darkely representing that care and respect which our lord and saviour christ hath of his inferiour , base , and despised both ministers and members through the world . isa. . : feare not worme iacob ; i will helpe thee . to the high priest belonged sixe peculiar garments , first the ephod , ver . . in which . the matter , it was not wooll or silke , but linnen which riseth out of the earth , ezech. . . signifying that holy flesh of christ which vayled his deity as a garment ; and that it was taken not from heaven but from his mother on earth , as the matter of that garment grew immediately out of earth . . the forme , it was a long white garment : signifying the long white garment of christs absolute righteousnesse ; white , innocent and unspotted ; and long , to cover all our nakednesse , without eeking or patching of merits . . the ornament of it . in it were set two onyx stones , and in them the names of the twelve tribes of israel ingraven , which aaron carryed upon his shoulders : signifying . that the names of the godly are not lightly written but fast ingraven in the love and memory of christ , as those names were ingraven in very hard stones . . that christ doth still carry his church on his shoulders ; lifting them up out of dust and misery , and bearing them upon the shoulders of his power and providence as on eagles wings , deut. . . or as the good shepheard brings home the sheepe on his shoulders , luke . . according to his gracious promise , isa. . , i have made you ; i will also beare you , and i will carry you and deliver you . . the use of it . the high priest in this garment carryed on his shoulders the names of israel into the sanctuary before god : so our high priest in the garment of his righteousnesse presents his church ( shadowed by the twelve tribes ) without spot or wrinckle or any such thing ; and carries into heaven on his shoulders , even into the true sanctuary not made with hands , those whose names are written in the booke of life . . distinction . as the high priest carryed the names in severall precious stones , and severally ingraven : so our high priest takes speciall notice of every particular member of the church , neglects not the meanest , but knowes them by name , as the head can name every member of the body , and contemnes not the meanest . rev. . , the church of sardi had a few names , that is , godly persons so well knowne to christ as men by their names . . the propriety of it . it was not lawfull for any but aaron and the high priest to use this garment , nor might any imitate it , for it was the fall of gideons house , iudg. . , , for making an ephod like that of the sanctuary . it is true there were ordinary ephods holy garments common to inferiour priests , as saul put to the sword foure score and five priests that wore an ephod , sam. . . and used by the levits , as samuel very young ministred in an ephod , sam. . . and it may be there were some garments called ephods which great men did weare , and no holy garment , as sam. . . david danced before the arke girt with a linnen ephod . but this ephod was peculiar to the high priest , and in no garment else might he present the names of the twelve tribes : signifying that no garment of righteousnesse may be expected or imitated , in which god can behold his church , but this of jesus christ. and whosoever seeke elsewhere , are abolished from christ to their destruction , gal. . . . oh the fearefull case of papists that seeke to have their names written in another ephod of their owne weaving and making ! the second garment peculiar to the high priest , was called the brestplate of judgement , ver . : the most precious part of all his garments . i. in respect of the twelve costly and glistering stones which were set in foure rowes according to the number of the tribes , ver . . to the . in which . the shining of these stones signified the shining purity and innocency of jesus christ both in himselfe , and in his members . if they be pure as the sun , faire as the moone , what is he ? . their price , of great value and worth : signifying what a price the lord jesus valued his church at . he accounteth not beleevers as common and base stones , but more precious then his owne life . how vile and despicable soever they seeme to men , and troden under foot heere below as common pebles ; yet jesus christ sets another price on them . . their place or situation . they are set in the pectorall , and aaron must carry them on his heart : signifying that christ hath as much care of his church as if it were inclosed in his heart ; le ts out his blood to make roome in his heart for them . . their number , twelve , according to all the tribes : noting that there is a roome in the heart of christ for every one of the elect . none can anticipate or prevent other . with him is plentifull redemption . the former without the latter shall not be perfected , heb. . . . their order . they stand in foure rowes in a comely quadrangle : signifying the comely order that christ hath stablished in the church : some in higher place , some in lower , some of one ranke and vertues , some of another , as those stones , but all stand seemely and fitly ▪ and this order wee must maintaine , keepe our rankes as they did . . the figure . the foure square , ver . : signifying the stability and firmenesse of the church , as a foure square turne it any way is firme . satan and all deceivers shall not pick one stone out of christs pectorall . the gates of hell shall not prevaile against him that is fixed in that rocke and stone of israel . . their use . that aaron , who before bare the names of israel on his shoulders before the lord , might now beare them on his heart continually for a remembrance before the lord , when he goeth into the holy place , ver . : signifying . the ardent love of jesus christ towards his church , who beares it not onely on his shoulders as a shepheard , nor onely in his armes as a nurse : but upon his heart , and in his heart never to forget our good . if aaron may forget the names he carries upon his shoulders , he cannot the names upon his breast or heart , so cannot christ forget the church he hath taken into his heart . isa. . , can a woman forget her child , and not have compassion on the sonne of her wombe ? though they should forget , yet will not i forget thee . . bearing of the names continually before the lord on his heart , signifieth the continuall mindfulnesse and intercession of jesus christ for his church in that heavenly sanctuary , heb. . . by vertue of which all our prayers get audience and acceptance . . the quantity . as all the names of israell were gathered into a narrow compasse : so jesus christ our mediator shall gather together into one , all the despersed sonnes of god : and present them before god as the most beautifull and precious parts of the world , ioh. . . he shall make a short account in the earth , in comparison of the wicked who will take up more roome . ii. in respect of the urim and thummim which were put in the brestplate of judgement , ver . . of which rabbi david a jew saith : it is unknowne to us what these signifie . and what this precious monument was ( put by gods appointment into the fold of the pectorall ) no man living can tell . i take it to be no workemanship of man , but a sacred monument immediately received from god. but expresly they signified jesus christ , in their names , , in their use . . their names , urim and thummim . urim signifieth lights in the plurall number . note that there were not lights and shining before in the pectorall by the many precious stones : but here is a glorious light shining above them all , to which their light is obscurity . plainly signifying jesus christ in whom are hid treasures of wisdome and knowledge , col. . . he is the light of the world , ioh. . . which enlighteneth every one that commeth into the world , ioh. . . there are many lights , as stones and stars , in the world : but he is the sun , nay he is lights . with him is many-folded wisdome . and without him is nothing but darkenesse , sinne , death , inner darkenesse and utter , ioh. . . thummim signifieth perfections . and to whom can this point us but unto christ ; in whom alone are all perfections of holinesse and graces . there is illumination in the twelve stones the church , but not any perfection ; there is some purity in the stones , but farre from perfection of it . in christ is perfection in all parts ; and from him alone wee must expect our perfection . ii. the use of them was to receive by them answer from god when the high priest consulted with him , vers . . for when the priest asked counsell of god , god is said to answer by urim , that is , not by the colour of the stones , nor the changing of colour by brightnesse , blacknesse , or bloodinesse of them ( as some jews ) but the lord answered by voyce . numb . . and therefore it is called the urim of judgement , not because it selfe gave judgement or decided causes ; but because the lord answered when the priest applyed the urim and thummim . this directly looked at christ , as to whom . all secrets and mysteries are perfectly knowne . he is the lamb with seven eyes , which are the seven spirits of god , rev. . . onely worthy to open the booke , ver . . because of his abundant grace and wisdome , signified by the seven spirits . . who makes knowne and continually reveales to his church and members , as their need requires , whatsoever is meete for them to know , by such meanes as himselfe hath sanctified . now although this was a great priviledge of the first temple ; and the second did want it , that they might not be kept from desire & expectation of the true urim and thummim : yet we in the new testament are farre beyond them . for as the oracle by urim was certaine for direction : so christ is the most perfect rule and direction shadowed by that . as the urim answered by voice : so christ by his word preached . as god spake then by urim to the priest : so now by his owne sonne . heb. . . wouldst thou have god answer thee ? goe to the urim . . frequent his ordinance . god then answered , when the priest consulted . . pray for wisedome . if any want wisedome , let him aske of god and it shall be given him , iam. . . . feare god. psal. . . the secret of the lord is with them that feare him . . follow and obey the voice . iohn . . if any love me and obey my commandements , i will love him , and reveale my selfe unto him . iohn . . if any man doe the will of god , he shall know the doctrine whether it be of god. the third peculiar garment of the high priest was the robe of the ephod , exod. . , : on the skirts of which were fastened , . the pomegranats of blue silke , and purple , and skarlet round about . this fruit hath a most pleasant smell , sweet in it selfe , and sweetning other things round about it ; and is full of precious iuyce and liquor : . bells of gold between them round about , a golden bell and a pomegranat ; the use of which was that his sound might be heard round about when hee went into the sanctuary and holy of holies . the whole garment signified the righteousnesse of christs humane nature , which is , . most sweet it selfe , having a most pleasant savour as the pomegranate . . full of most precious iuyce and vertue , to qualifie and abate the raging heat of gods displeasure , as the iuyce of pomegranats doth allay the burning heat of an ague that would shake the body to pieces : . casts upon us a sweet savour being wrapped in it : for wee by nature , stinking in our sinnes and rottennesse , are loathsome to the lord ; but once covered with this mantle , wee are a sweet savour to god ; who now speaks of us as isaac of iacob covered in his elder brothers garments : my sonne is as the savour of a field which the lord hath blessed , gen. . . . this garment hath a sweet sound , as of golden bells , which to heare were most delectable : because the garment of christs righteousnesse brings grace to us no otherwise then by the sound of the gospel . for faith , by which wee put on christ , is wrought by hearing the sweet sound and golden bell of the gospel . whence some have thought , that by this part of the priests attire , is shadowed the propheticall office of christ. sweet is the proclamation of the gospel of peace . . the use . that by these bells the priests must bee heard when hee goeth into the sanctuary : signifying the power of christ our high priests perpetuall intercession ( being entred into the sanctuary of heaven ) for his elect and chosen . the fourth peculiar garment was the miter or bonnet upon his head , verse . . made of blue silke and fine linnen , verse . like ( as it seemes ) to an halfe coronet . . beautified with a golden plate , on which was written : holinesse to the lord. . the use . aaron must ever have it on his forehead while he beares the iniquity of their offerings , to make the people acceptable before the lord , verse . . the miter and crowne on the priests head signified , . the deity of christ our head , which as a crowne or circle wants beginning and end : . the kingly office of christ , with all that honour and crowne of glory set on the head of our redeemer , to whom all power is given in heaven and in earth . and according to his power is his name ; for god hath exalted him , and given him a name above all names , phil. . . his stile is not onely king of saints , revel . . : but king of kings , and lord of lords , chap. . . . the golden plate in which was written , holinesse to the lord , did not onely distinguish it from the miters of the ordinary priests , which wanted such a plate : but specially typified iesus christ our head , in whom was most conspicuous ( as in a mans forehead ) a most divine and perfect holinesse , purer then the gold of that plate . who was not holy onely , as other sanctified persons , but holinesse it selfe . holinesse in his person , holinesse in his nature , holinesse in all his actions and passions ; holinesse in the fountaine and originall , whence all streames of holinesse issue forth to his elect members . so ioh. . . i sanctifie my selfe , that they may be sanctified . never was there so pure a plate , such shining holinesse , so deeply ingraved as nothing can raze it out for ever . . the use was significant ; that as the high priest , having on this plate with this inscription , got the iniquities of the people pardoned , which he bare before the lord : so our high priest jesus christ , presenting before his father , his most absolute holinesse , gets a pardon for all our sinnes , which he beares upon himselfe . and as their sinnes were pardoned in respect of the high priest , who represented christ : so both theirs and ours are indeed and truth pardoned , for the true and eternall high priest , who is christ himselfe . the fifth peculiar garment was the embroydered coate of fine linnen , verse . which was a beautifull , costly and large garment , reaching downe to his feet , covering most of his body ; curiously wrought with most precious matter and cunning workmanship : which noted the dignity of the person , and office of the high priest. for in old time long white garments appertained to men of high place , and excellent in wisedome : as in iosephs advancement , gen. . . hee was clothed with white fine linnen , when he was to bee vice-roy , and next in authority to the king. see ester . . how merdecai was apparalled by the kings command . this garment was most proper to our high priest of the new testament jesus christ ; who is by it described , revel . . . clothed with a robe downe to his feet . noting , . the excellencie of his person ; who is prince of peace , isai. . : for so , long white garments ever betokened peace both within the church and without . . that hee excelled in wisedome and counsell , being the great counseller , and the spirit of counsell and understanding resting in his brest , isai. . : for to such also these garments belonged , dan. . , . . the lovely and beautifull connexion and conjunction of his propheticall , priestly , and princely offices ; sincerely and perfectly fulfilling them , and appearing before god in them as in a most costly embroydered garment consisting of many pieces , and many colours fitly couched and laid together . and this garment hee ware not onely in earth ( as the priests did ) but now after his ascension he continues to performe the offices of the high priest for his church : in the same embroydered garment presenting before god the merit of his onely sacrifice , and making intercession to the father for it . the sixth garment is the girdle of needle worke , verse . of diverse matter , linnen , blue silke , purple , and scarlet , and of diverse colours , chap. . . the use of it was to fasten the priests garments unto him , that they might not hang loose upon him in his ministration ; and specially points out unto us our high priest jesus christ described after his ascension , revel . . . to bee girded about the paps with a golden girdle . noting in christ foure things . . the truth and constancy in accomplishing all the gracious promises of the gospel ; seeing our high priest is girt about with the girdle of verity . . his justice , integrity , pure and uncorrupt judgement as gold . isai. . . iustice shall be the girdle of his loynes , and faithfulnesse the girdle of his reines . . his readinesse to doe the office of a mediatour . girding of the attire hath ever beene a signe of readinesse , and diligence in businesse undertaken . so luke . . let your loines be girded about . . his mindfulnesse and care in performing his office . for as not girding is a signe of carelessenesse and negligence : so girding , of care and industry . so our lord and high priest never carelessely cast off any poore and penitent sinner : but in the dayes of his flesh minded their misery ; and now in heaven keeps on his girdle , casts not off the care of his church , but perpetually accomplisheth whatsoever is needfull for her salvation . sect. iiii. i. in these garments , some things necessary for ministers , some things for the people . . all about the priest must bee gold , silver , precious stones , curious colours ; signifying that no vile or base thing must be in the ministers cariage or behaviour . but as the priests costly garments covered the frailty of their bodies , and graced them in their office : so the graces of their mindes must not onely hide their weaknesse , but adorne and beautifie them for the honour and prosperity of their function . and the rather , because this corrupt age is bent to disgrace this holy profession , care should be had both of keeping out , and thrusting out vile persons . and those who are in this calling should labour to shine in godlinesse and vertue ; which is the onely apparell that will draw the eyes of good men to reverence them . ii. as the priests had variety of holy garments : so every minister must be clothed and adorned with many graces . if every sheep of christs fold must adde to his graces , much more the pastor of the flock . if every child of god , much more the father in the faith begetting others to god. he is not onely a disciple of christ , but an instructer of others . hee must therefore bee stored , . with variety of knowledge to bring forth things new and old . . variety of ministeriall gift to instruct , exhort , reprove , correct . tim. . . . variety of saving graces , to be an example in word , conversation , in love , in spirit , in faith , in purenesse . tim. . . . variety of externall and civill vertues . tim. . . to the . and tit. . . more gifts are expected in the builders of the house then in any stone of it . iii. as the priest must cary on his breast urim and thummim : so must every christian and evangelicall minister ; in whom are required graces ministeriall and personall . the former , that he may shine before the congregation in the light and purity of wholesome doctrine . the latter , that he may shine in integrity and perfection of maners and conversation , so farre as humane frailety will suffer . the urim must enable him to divide aright , and furnish him with wholesome precepts . the thummim must fit him to walke aright , and to goe forward in holy practise . the lights of the world must give light both wayes . deut. . . let thy vrim and thummim be on the man of thy mercy . mal. . . the law of truth was in his mouth , and he walked in truth and equity . and tim. . . the apostles canon is , that every timothy should be a type of beleevers in doctrine and upright conversation . i would all ours might be found such types . then should not so many parishes have lampes without light , ministers without the light of saving knowledge , and integrity of conversation . iv. as the high priest must cary on his forehead the plate of gold in which was written , holinesse to the lord : so the ministers of the new testament must labour for speciall holinesse . if every meane servant in the house must be holy , much more the steward of the houshold . and if every private christian must follow holinesse , without which no man shall see god , heb. . . much more the ministers . they that cary the vessels of the lord must be holy . alas , how afraid are many of this plate , for spoiling of their preferment ? it was a chiefe grace of the chiefe minister of the old testament : with us a chief disgrace ; and too much purity to cary holinesse in our foreheads in our profession . wee can put on this plate in the pulpit , and suppose it fit for the temple , but in our private houses cast it aside . v. as the priests must have in their skirts both bells and pomegranats : so must every evangelicall minister . . the bells allow them not to be dumbe dogs , isa. . . but the sound of the law and gospell must clearely sound in their mouthes to be heard afarre off . . these bells must be of gold , to put ministers in minde that their doctrine be pure ; not corrupt , not savouring of popery , liberty , or selfe-respect . . they must never come into the congregation without these bells ; for ministers must still be furnished with some sound matter of instruction and edification . how is it then that many come into the congregation and never bring bells ? many are afraid lest the sound of their bells should bee heard too much , and that it would disgrace them to be counted diligent preachers ? and many scorne others that their bells sound so often ? . to the bells ministers must joyne pomegranates : with the wholesome word joyne good workes and holy life . he caries the bell , a minister whose life is agreable with holy doctrine . mat. . . he that keepeth the commandements , and teacheth others so to doe , shall be great in the kingdome of god. iohn baptist had , both bells ( being a burning light in himselfe ) and pomegranates ; being a shining light unto others . and as the pomegranates smelled sweet : so must ministers labour to leave a sweet smell behinde them every where . their conversation must not savour of lightnesse , pride , ambition , covetousnesse , contention , prophanenesse , &c. vi. as the priest must have the tribes be graven on his breast : so must the minister his flock committed to him ; who must be deare to him , and taken up into his heart . and hearty love would force them to feed the flock , in season , out of season , and set forward their salvation and instruction ; and seeke them , not theirs . in that we ministers are christians , we are so for our selves ; but in that we are ministers of christ , we are so for you . some wholly forget the second , and i wish not the first too . who may rather say : in that wee are worldlings ( rather then christians ) we are so for our selves . their flockes are slightly engraven in their hearts . vii . as the priests had these garments girded unto them : so must ministers gird fast unto them these garments ; for these garments differ some what from theirs . they might put off their garments when they came out of the holy place : but ministers of the gospell may not put off theirs when they come out of the church ; no nor when they goe to bed , nor about any businesse ; they must never come off . many are so dissolute and ungirt , and these garments are so loose on them , as they give just occasion to the people to say ; that they be good only in the pulpit ; and so their people learne of them to be good only in the church . wee must girt our graces fast to us . this is the onely ministeriall apparell appointed by god. sect. v. now for the people of god : i. these garments were never changed . though the high priest dyed , yet his apparell remained and was put upon the next . this teacheth us that we all have but one high priest , whose robes we must put on , which are lasting and never worne out . for . there was but one mediator betweene god and man while aaron lived ; a type of that our onely mediator betweene god and man jesus christ. . there were garments but for one , although they passed from one to another as that priesthood did : so no other robe save of this one and onely true and high priest must be presented before god ; no robe of our owne workes or merits ; no robe made or woven by men or creatures ; not by popes , saints living or dead , or angels . we must never change this garment ; nor abide to see any challenge it but the high priest our lord jesus . and hence for ever detest the wicked and abominable masse , with those sacrilegious priests , who usurpe these garments of iesus christ and tell us they offer propitiatory sacrifices for the sinnes of the quick and dead . the theeves that spoiled christ of his garments , and divided them among themselves , did him no such despite as these theeves doe , who rob him and disrobe him of all his glory . ii. every christian is made a priest unto god by participation , rev. . . but not legall and externall ; for they were dated by the priesthood of christ : but evangelicall , improper , and spirituall . neither to offer reall , and externall sensible sacrifices , which all had end by christs onely sacrifice upon the crosse : but spirituall sacrifices ; such as , calves of the lips , heb. . . the sacrifice of a broken heart . psal. . . of almes , with which god is well pleased . heb. . . of mortification . rom. . . and of good works and duties of all sorts . of prayer , psal. . . now before any of these sacrifices can finde acceptance we must all put on holy and spirituall garments . never was any priest or performance pleasing without his garments ; the use of which was to cover and adorne . quest. what garments must we put on ? answ. iacob before he could get his fathers blessing must put on his elder brothers garment , gen. . . so must we put on the lord iesus christ. rom. . . quest. how ? answ. put on whole christ , as the priest all his garments . . by making him our owne ; we must weare our owne garments . speciall faith unites to christ , and marieth us to him , that he is ours , and we his . . cover thy selfe with the sacrifice of his death . adam having sinned covered his nakednesse with skins of dead beasts : signifying that all his sinfull posterity must cover themselves with the sacrifice of christ dead ; the righteousnesse and perfection of which , is the linnen ephod in which thou being wrapped , must offer up thy sacrifice . . array thy selfe with his vertues , to adorne and decke thee . this is the broidered coat which thou must weare , of manifold vertues and graces ; which as jewels and ornaments must shine in thy life , as the many glistering stones did in the breastplate . so the apostle , ephes. . . put on the new man created after god in righteousnesse and holinesse . . put on christ by christian profession . our apparell is seene , and makes us knowne to others . servants make themselves knowne by their cloth they weare , whose they are . the priest must put on the plate on his forehead , and we are commanded to cary the name of god and the lambe in our foreheads , rev. . . that men may never see our faces , but therein reade the holinesse and innocency of our conversation . . put on the girdle , have thy loines girded . luke . . stand in a readinesse , . to all duties of christianity . . to all acceptable sacrifices of faith , repentance , prayer , praises , obedience . . to offer up our selves by life or death to the glory and praise of god. we had need bee thus begitt that we may stand to the confession and profession of the truth , not knowing when or what tryalls will come ; besides that the world , nor pleasure , nor lusts seldome finde us unprepared . and can he be a good subject who is alwayes unprepared for his princes service ; but ever ready to serve his enemy . iii. from the being arrayed with these garments , the poore members of the church have a ground of much comfort ; in respect . of their head so arrayed . . of themselves , and in respect of themselves considering those garments . . in the generall . . in the particulars . first , in respect of our high priest jesus christ thus gloriously arrayed . . in the ephod we see his mighty power , who caries his church upon his shoulders of power and protection . alas i where should wee lie if our lord did not lift us up , and beare us up ! but now we never need to discourage our selves , by casting what shall become of the church or religion , if such and such projects prevaile , for so long as we are on christs shoulders we are safe . . in the pectorall behold the ardent and surpassing love of jesus christ to his church . for as he caries us on his shoulders by his power : so he caries our names on his heart by his love . this our true high priest cannot forget his saints when he seemes to turne his backe on them , but still hath their names before his eye . and this is the happinesse of the church , in which she may well rest her selfe ; that ( according to her prayer cant. . . ) christ setteth her as a seale on his heart , and as a signet on his arme . how is it possible to forget that which is sealed on the heart ? how can the eye look off the signet on the arme ? for a signet , because it is most precious , is most carefully kept ; and being upon the arm of christ , what arme can pull us off from him ? object . oh that i might know my happinesse to bee set on christs heart ! sol. if thou wouldst be set as a signet on the lords arme , become the lords servant , and be faithfull in this service . see hag. . . o zerubbabel my servant , i will set thee as a signet . . in his miter wee see our high priest crowned with honour and glory above all men and angels . and all the church must say ( as psal. . . ) on him let his crowne flourish . and if the dignity of the head be the honour of the members , and the power of the head the safety of the members : then from hence we have no small consolation . . in his plate wee see holinesse ingraven on his forehead , that all our senses and thoughts must be fixed in the forehead of our onely high priest , from whom all holinesse floweth to his church , oh what matter of joy is it to see , that we ( in our selves so foule every way , in our nature , in our course , & shut out of heaven where no unclean thing commeth ) have in him a fountaine of holinesse set open for us ! for he is made to us of god wisdome , sanctification , &c. secondly , in respect of themselves ( by meanes of jesus christ ) the members of the church thus arrayed enjoy sure and stable consolation . for . in generall they all afford us this comfort , that through christ our high priest we are beautifull and glorious , yea our beauty is made perfect through his beauty . psal. . . the queen stands in most royall and costly garments . never had solomons queen in all her royalty such sweet perfumed and precious garmēts , as hath the spouse of our true solomon . for . those were provided by solomon : kings daughters in thy precious garments : but these provided by christ out of his wardrobe ; and will not endure any other garment or ornament brought or procured elsewhere . . those were materiall , gold , silver , and precious stuffe out of earth : but ours are spirituall and heavenly . what the glorious robes of the church are , see isa. . . i will greatly rejoyce in the lord ; for he hath clothed me with garments of salvation , and covered me with a robe of righteousnesse , and decked me as a bride with iewels . what is gold , silver , silke , pearles ; to righteousnesse , holinesse , life , immortality and glory ? . those were corruptible and soone cast off : but these never weare not teare . for all the sonnes and daughters of god are clad with incorruption and immortality , and are heires of eternity . now it were no small comfort that we , being so naked and foule , wallowing in our blood and filthinesse , or covered with filthy clouts and raggs of sinne , and the apparell of death , should have these taken away , zach. . . but to be thus arrayed and covered , yea decked and adorned with such beautie and glory , is more cause of joy and comfort . ii. in their parts they assure our happinesse , and seale up our comfort : i. the pectorall shews how god esteemes of beleevers ; that they are the precious parts of the earth , signified by the twelve precious stones . . for price . a great summe of money will not buy one of these precious stones . for wee are not redeemed with gold , silver , or corruptible things ; but with precious blood . hee must bee some great king that must buy an vnion ; but hee must bee the great god that can purchase one of these precious stones , act. . . for shining and beauty . if a man were clothed with the sunne , he must needs shine gloriously . the meanest beleever is clothed with the sunne , revel . . ; and shineth in the firmament of the church with the beames of christs righteousnesse as the sunne in his strength . . for hidden vertues and secret operation . the godly have not a shine and shew , but the true substance of many vertues and graces secretly laid up in their hearts , and working mightily in them : the stones out of common quarry , that is , common men have not such things . . for rarenesse . it is an hard thing to find a godly man , these are rarer then most precious stones . elias could not see one in the world besides himselfe , though there were many . . for their estimation , and the reckoning of them with god and good men . although the world out of ignorance and malice scorne this pearle , and as swine tread them under foot ; yet the jeweller knows them ; our high priest placeth them upon his breast . and a wise merchant knowes that a pearle troden under foot is a pearle : and in it selfe , a pearle lying in the quarry or sands unknowen , or trampled in the dirt or myr● , is as good at when it is taken out . thou that art an enemy to good men : . see how farre thou art from gods judgement . . if thou knewest their worth , where now thou tramplest them , thou wouldest take them into thy heart . . one day thou shalt desire their glory , but too late . ii. the robe of the ephod hath comfort for the poore despised members of christ , whose estate is figured by the pomegranats . which , . in themselves have no great beauty without , or on the outside . . their place is below , and they hang in the skirt of the garment : but within , . they carry the colour of blood , are washed in the blood of christ. . they are full of excellent juyce and liquor , of grace and pietie . . they cast a sweet smell from them , and leave a pleasant savour behind them : and therefore christ fastens them to himselfe inseparably , as the pomegranats were fastened to the high priests garment . be thou a fruitfull christian , no matter what place thou art in , or in what account among men : our high priest hath use of thee , and must not goe into the sanctuary of heaven without thee , though thou hangest in the skirt of his garment . iii. the miter or crowne of our high priest assureth us , that we by his anointing shall attaine the like crowne . for hee hath troden all our enemies not onely under his feet , but under ours also , rom. . . let us not cast downe our hopes and hearts ; our high priest is stronger then all the enemies that can rise up against the church . and we may couragiously combat against sinne , errours , hereticks , being sure of victory through the crowne and miter of jesus christ. this miter of christ shall fetch downe the miter of antichrist for us . this crowne of our high priest shall shake downe his tripple crowne , and hath already blasted him . and though these babylonians begin to wriggle , as a snake deadly wounded , with hope to raigne in these churches as sometime they did ; and for the sinnes of the land , they may recover power by their craftinesse to surprize some ignorant , silly , and unstable persons : yet shall they prevaile against none whose names are written in the booke of life ; but by the power of our captaine wee shall tread downe both satans and antichrists kingdome , and prevaile against all that riseth up against the power of christ. sect. vi. priests , types in the execution of their office. having declared how the high priest , and priests of the old testament resembled our high priest of the new testament jesus christ in respect of his solemne inauguration and investiture into his office : now wee are to shew how he farther typified our lord , in respect of his administration and execution of i● . many are the speciall lawes which the lord gave to the priests concerning their carefull cariage of themselves above others , and these may be reduced to two heads . . as concerning their common actions . . as concerning their actions ministeriall . concerninig his common actions , hee was prohibited diverse things which were lawfull in other men . i will mention three . i. the priests must keepe an holy abstinence from wine and strong drinke , for the time they entred into the tabernacle , levit. . . a law was made for all the priests , upon occasion of nadabs and abihues punishment ; who being ( as it seeme ) drunke , offered strange fire , and were burnt by fire before the lord. and the lord gives a reason of this law : lest their mindes or sences might be distracted or disturbed , so as they could not rightly discerne or execute , the things pertaining to god , and things pertaining to men , heb. . the use of the law was : . typicall , shadowing out the most holy and sober course of our high priest jesus christ , who was never unready or unfit for any part of his office , but in all perfection of judgement and understanding faithfully performed and fulfilled all righteousnesse . . perpetuall , carrying in it a perpetuall equity for all christian pastors , and ministers , who must use such creatures and liberties sparingly , as they helpe their naturall infirmities by them , and helpe themselves forward in the exercise of prayer , study , preaching , and other ministeriall duties ; but not to dull , or to make themselves grosse or distempered by them . and hence is the same law repeated in the new testament , tit. . . a minister must not bee a lover of wine : not inhibiting all use of wine and strong drinke in case of necessity ; as in griefe of heart , or for healths sake , timothy may drinke a little , . tim. . ; yea and for honest delight at feasts and mariages may bee a more liberall use of wine , as iohn . where christ himselfe was present . but hee may not be a quaffer , or wine-bibber , one that sits at the wine or pot , swilling in wine or strong drinke ; because this is as great an hindrance to the faithfull performance of ministeriall duties , as may bee . for , . it troubles the understanding , hos. . . wine takes away the heart : it disturbs the memory ; lest he drinke and forget the decree , and change the judgement , not being able to discerne betweene cleane and uncleane . . it disables and withdrawes a minister from all his duties . while hee sits at the wine or strong drinke , how can hee sit at his study ? how can he attend to reading , meditation , to exhortation , or doctrine ? how can hee but bee disturbed from ardency of prayer ? or how dare he ( if he could ) pray ? how can hee keepe watch with god , or over his people , or over himselfe ? . it disables the duties themselves , suppose them done never so well ; seeing by this vice he hath made himselfe and his calling so contemptible . what authority can an oracle have in a drunken mans mouth , which cannot but use to speake leud things ? . how can such a mans course but wage open warre with holy doctrine ? he must needs shake hands with as base and wicked company , as a countrey yeelds ; and give his hand to scorners . wine is a mocker , and acquaints a man with mockers of god , and of all good things , and all good men . he must needs be an enemy to all that are not of his owne straine ; to all that call men to sobriety and temperate courses , and scorne them as too pure and precise . hence shall a godly carefull preacher have all such ministers in a countrey at warre with him . a man being once warmed with strong drinke , how many things breake from him in his speaches , in his actions , unseemely , unsavoury , and disgracefull to his profession ? these things being so , wee cannot but lament that this sinne is so much crept into the ministery , even in all parts of the christian world . alas that the stewards of gods house should sit with drunkards , and drinke , and bee drunken , luke . ! drunkennesse was wont to fly the light , they use to bee drunke in the night ; and should the lights themselves be drunkards or associats with them , and in the light ? ii. a second law for the common actions of the priests concerneth their mariage . god doth not forbid any priest in the old testament mariage , but onely orders it for the holy , modest , and grave cariage of it in this sort of men above all other . and therefore the law of god forbids his mariage with three sorts of women , levit. , . . hee must not mary a widow , lest . shee might prove with childe , and bring in a strange seed into the priesthood , provided against , verse . . lest setled stoutnesse , or evill disposition should hinder her fitnesse for him , who must not be disgraced in one so neere him . . hee must not mary a divorced woman , that hath beene put away from her husband , because it may be presumed she was put away for her misbehaviour , or badd cariage towards her former husband . . hee must not mary one defiled neither voluntarily or violently ; such a blot must not lie on his wife , lest his function be disgraced . but the law allowes him onely two sorts of women to mary , . a maid , or virgin , vers . ; because shee may bee more easily guided and ruled , and wonne to frame her selfe to duty and obedience ; and she must bee of his owne tribe or stocke , both for the credit of her parentage , and for the certaine knowledge of her education and manners before hee tooke her to himselfe . . the widow of a priest , ezech. . . for it is presumed that such a one hath beene already trained to modesty , to sobriety , to a chast and sweet behaviour beseeming the wife of a priest. this law is both ceremoniall and significative , as also hath in it a perpetuall trueth and equity . in the former use it hath an eye unto christs mariage with his wife the church . our high priest marieth not any harlot , or polluted synagogue , defiled with idolatry , which is spirituall fornication , and going an whoring from god , doting upon idols , merits , other mediators : neither with a divorced woman , such as is the synagogue of the jewes , as now they are in the east ; and the synagogues of satan and antichrist , as now they are in the west , since their tridentin● apostasie and anathematizing the doctrine of christ ; to both whom god hath given a bill of divorce . christ our high priest is not married to either , howsoever the church of rome pretend a marriage with him , and shew us their baptisme , and lords supper as the ring and confirmation of their marriage . but wee know it will neither make her an honest woman , nor prove her now a lawfull wife to shew her marriage ring , who having plaid false with her husband , is now long since divorced from him . jesus christ marrieth a virgin chasi and undefiled , that is , holy and unspotted by imputation of his owne righteousnesse , and washed by water through the word , eph. . . he marrieth her of his owne tribe : for as the first adam must not marry a wife but of his owne flesh , and out of his owne side : so the second adam marryeth a wife issuing out of his owne side , flesh o● his owne flesh , and bone of his bone . and he will take to himselfe againe the high priests widdow , the people of the jews , and marry them into one body with the gentiles . so much for the signification . now the perpetuall equity of this law bindes the ministers of the new testament ; who are not prohibited marriage by the scripture , no more then the priests of the old testament : but for the honour and credit of this office and function care must be had , that their wives especially be honest , sober , free from scandall , and framed to the rules of the apostle for ministers wives , tim. . . and for the preventing a number of scandals that else may arise within , and lye upon his family . this care being had , they being married shall be as holy and honourable in their function as the priests of the old testament : who being marryed , were said to have the crowne of god upon their heads , and to offer the bread of god , and to be after a speciall manner , holy . but how detestable is that filthy whore of rome , whose filthy virgin priests hate marriage but not lust ; refuse gods owne ordinance , and honest wives of their owne , and like fed horses neigh after their neighbours wives , and cover the countrey with a bastardly broode ; and hold in their doctrine , better they should have an hundred concubines then one married wife , and in their practise adjudge married ministers to death , but adulterous priests to a light penance , and that bought out with a trifle or word of a friend . one story is memorable out of the booke of the acts of the romane bishops : when the kings visiters in england , in the yeare , visited the abbyes , they found in some of their styes rather then religious houses , five , in some ten , in some twenty sodomits and adulterers , of which some kept five , some seven , some twenty harlots . so gregory the first , enjoyning single life to the clergy , sent for fish to his ponds , and had sixe thousand heads ; wherupon ( sighing ) he said , it is better to marry , then to burne . bede denyes the story , although of huldericus bishop of august● to pope nicholas . iii. a third law for common actions . he must be very moderate in mourning for the dead . lev. . . . the ordinary priest must mourne , onely for his mother , father , sonne , daughter , brother or his sister ( if a maid ) because she was yet in the house and family ; but without the family he might not lament for any , no not for the prince , ver . . quest. might he not mourne for his wife ? for some thinke not , because she is not named , neither in that law , nor in the repetition of it , ezech. . . answ. i thinke he might : but the wife is not named , because . she is one with himselfe , . if for daughter and sister , much more for wife which is nearer , . the prophet ezechiel was charged not to mourne for his wife , being a prophet and priest , ezech. . ; which seemes an exception from the ordinary manner . but for the high priest , he might not mourne for any of them named , neither ( in likelyhood ) for his wife ; nor uncover his head ; nor rent his clothes , nor goe to any dead body , nor go out of the sanctuary , for the crowne of the anoynting oyle of his god is upon his head . this law had in it both ceremony , and perpetuity in substance of it . in the ceremony , the priest might not mourne for the dead , . because mourning for the dead was counted a legall uncleannesse , ver . . . the oyle of holy oyntment was upon his head , being oyle of gladnesse . . they must bee contrary to the foolish manner and fashion of the priests and people of the gentiles , who were so passionate and excessive in their affected and sometimes forced mourning , as they fell into indecent and unlimited behaviours . . the priest , and especially the high priest , was to be a type of eternity , and therefore must show no such signe of weaknesse and corruption , as weeping is . hence it is , that wee read not of the death of an high priest , but ever before his death another was appointed and installed . so before aaron dyed , eleazer was installed ; and before his death was phinehas , numb . . , hence it is , that wee read not of their raignes and times , how long or short any of them lived , as of the judges and kings ; which closely noteth and implyeth unto us , that they were types of eternity and immortality . . in the ceremony this law hath a speciall ayme and respect to jesus christ our high priest , in whom was no blot , no spot , or morall pollution , as that high priest most carefully was restrained from every legall pollution . he wept indeed sundry times for the dead , as for lazarus &c. because he was to abolish the legall ceremonies , and this among other . it being in him sufficient that most perfectly he preserved himselfe from morall pollution : in which sence he never uncovered his head , that is , was never so weake or inglorious by passion , but that he ever maintained union with his father , and abode the powerfull head of his church . neither did he rent his garments , that is , his holy flesh baked as it were in the oven of afflictions , extended and rent on the crosse , cast aside in the grave , was never rent off from his divinity , but was ever from the first moment of hypostaticall union , present with it , and shall be for all eternity . he never goes out of the sanctuary to mourne for the dead , for the crowne and oyle of god is upon him . for as in his life he ( being most holy ) was not subject to be quite subdued in the house of death : so now after his resurrection he hath attained all excellency of glory and happinesse , free from all misery and sorrow , never to be interrupted any more by any griefe or adversary power . the crowne of god is set upon his head for ever . the perpetuity and substance of this law concernes both ministers and people . . to teach both the one and the other not to grow into excesse of sorrow or passion , but to be examples of gravity , moderatiō , & wel weilding of affections ; & to be patternes of patience and holy obedience in suffering extreame adversities , as well as in the actions and exercise of practick vertues . . to give testimony of their hope and assurance of the happy resurrection of their friends , for whom they must not sorrow as men without hope . . to shew that no occasion or naturall affection , no not the nearest and greatest change befalling their outward estate might distract them from their charge and duty ; or so disquiet the peaceable tranquillity of their minds , as any part of their duty might be hindred for matter or manner . and therefore in this case our saviour ( confirming the perpetuall equity of this law ) saith , let the dead bury their dead , follow thou me . and the lord is so strict in this case ( lev. . ) that when aarons sonnes were so strangely slaine before his face , he must not mourne nor stir a foote out of his ministery , lest he dye , and therefore the text saith : aaron held his peace , ver . . so no outward respect of duty to friends must call us from duty to god. ob. if the priest must not weepe , how could they seriously repent of their sins ? answ. the priest must not weepe for any temporal losses , nor for personall losses ; and in naturall regards he must be impassionate : but for his sinnes he might . ieremy a prophet and priest wisheth his head a fountaine of teares , the high priest must weepe for his owne and the peoples sinnes in the day of expiation , and if he weepe not , he must dye . so ioel . . all the priests must howle , and cry , and weepe between the porch and the altar . christ wept often , and all for sinne : as , for lazarus , on the crosse , over ierusalem . whence we note : . that the proper cause of mourning , is sinne . he that must not shed a teare for any other cause in the world , must shed teares for his sin upon pain of death . oh that they would thinke of this that glory in their sinne ! . let us so order our affections , as that our principall mourning may be for our sinnes ; and binde up our affections for outward and naturall losses and crosses , so as wee may have them loosed in spirituall . this law tells us , that sorow for our onely sonne or brother , or the deare wife that lieth in our bosome , ought to be no sorow in comparison of sorow for sinne . which , . separates from god : . makes christ absent , and stand aloofe : . grieves the spirit , and makes him heavy towards us : . seperates soule from body , yea ( without repentance ) soule and body from heaven and happinesse . let us , who have beene excessive in worldly sorow , turne the streame against our sinnes ; and in all crosses set our heavinesse rather upon some sinne in our selves , which might cause the crosse , then on the crosse it selfe . sect. vii . now it followeth that we shew how the priests figured christ in their ministeriall actions . of these kinde of actions some were common to inferiour priests , some proper to the high priest. i. common actions were six . . the priest must kill the sacrifices and none but he : signifying jesus christ his voluntary action in laying downe his life for beleevers ; none could take away his life from him . and hee was to be aswell the priest as the sacrifice ; iohn . . i have power to lay downe my life . . the priests offred the blood of the sacrifices to god , and sprinkled it on the altar ; for they were ordained for men in things of god , to offer gifts and sacrifices for sinnes . no man might offer his owne sacrifice , but hee must bring it to the priest : there was no comming to god , but by the priest : figuring out iesus christ who offers up himselfe a sacrifice for the sinnes of the world , upon the altar of his deity , which gives both vertue and merit unto it . no other can offer to god bloody or unbloody sacrifice upon this altar , but himselfe . iohn . . i sanctifie my selfe for them : even as the altar sanctifieth the gift . . the priests prepared the body of the sacrifice ( lev. . . ) flayed it , divided it into severall parts , washed the intrailes , put fire unto the burnt offering , consumed the fat , cast the filth and dung into the place of ashes : signifying , that christ himselfe alone did the whole worke of redemption . he suffered the heate of gods wrath and justice ; he puts away all our filth , and covers it in his owne ashes ; he burnes up our fat , that is , the senselessenesse of our sin , and all that savoureth of the flesh , by the fire of his spirit ; and inwardly purgeth and wholly washeth us in the fountaine of his owne blood . . the priest must teach the people ; his lippes must preserve knowledge : and the people must depend on his mouth : signifying the action of this great teacher of the church , who brought to us from the bosome of his father the whole counsell of god concerning the redemption of mankinde ; which could never have entred into the heart of man , but by the teaching of this great prophet , deut. . . he hath the learned tongue , and grace is poured into his lippes . hee therefore having the words of eternall life , we must depend on him , and heare him . . the priest must pray for the people , and blesse them . a forme of blessing is prescribed for aaron and his sonnes , laying their hands on the children of israel : signifying the strong prayers and intercessions of iesus christ for his church , who was heard in all things , as himselfe witnesseth , iohn . . father i know● thou hearest me alwaies : and accomplished not only in his holy intercession upon earth , and now in heaven : but manifestly in that blessing of his disciples by laying his hands upon them , which was his last action upon earth , luke . . . the priests were to preserve the oyle for lights and the incense , and for the daily meat offering , and the anointing oyle . and the oversight of the whole tabernacle , and all in the sanctuary , and all the instruments belonged to their care for the safety in moving , carying , standing , &c. signifying iesus christ the preserver of all grace in his church . he onely watcheth for the safety of his church , for the upholding of his holy ministery , and all holy constitutions which else would quickly be broken up . he plants the ministery , and he removes it at his pleasure . he hath the seven stars in his right hand . hee is the great archbishop of soules to the whole church , and no other in this kinde but hee : so much of common actions ministeriall . ii. actions more peculiar to the high priest were , . daily . . weekely . . yearely . . continually . i. hee must daily , . dresse the holy lamps and lights morning and evening before the lord , lev. . , . to preserve the lights from going out . shadowing christ , the true light , by whom the light of true doctrine must ever shine in the church , and never goe out ; by which the true beleevers shall bee delivered from darkenesse and death . this was formerly figured by goshen , there was light when three dayes darknesse was over all aegypt . and this was figured by the pillar of fire that never failed till they came to canaan . . he must daily burne incense before the lord upon the altar of sweet perfume : signifying christ our high priest daily offering up , . our duties and services done by his appointment , and which through him smell as a sweete incense acceptable to god. . our prayers , called odours of the saints , and a sweet incense . and as no incense pleased god but that which was offered upon that golden altar : so no duty or prayer of ours is farther accepted then offered up by him and from him , whose golden purity gives merit and worth unto them . and as the incense must be offered up by the high priest morning and evening : so the continuall vertue of christs merit ascendeth daily before god , and perfumeth all the sanctuary , neither is there any other way to the father but by him . ii. he must weekly make the shewbread , and set it before the lord continually . exod. . . and more expresly , levit. . , . every sabbath he must set on the table twelve loaves according to the twelve tribes , and take the old away , to the maintaining of his family ; for which use they might well suffice , every loafe weighing about seven or eight pounds . here was a figure of christ the true bread of life , who sets himselfe ( in the preaching of the gospell , and administration of the sacraments ) before the face of god ( that is , in the assemblies gathered together every sabbath , ) the most sufficient food and refreshing of the church , to continue it in life , strength , and good estate from sabbath to sabbath till that eternall sabbath come . iii. he must yearely once ( and that in the day of expiation ) goe into the holy of holies , exod. . . and lev. . . and . to make an attonement for himselfe , for all his house , and for all the people , but not without blood . signifying , that christ by one alone sacrifice of himselfe hath opened the sanctuary of heaven , and by his ascension hath made entrance into it on our behalfe , and there appeares before god once for all to make intercession for us . see heb. . , . and as he must goe alone without all attendants : so christ must tread the winepresse alone . no friend , no disciple , stands with him ; no fellow , no companion goes with him to make attonement ; but all feare and flye , that we might cast our eye on no other mediatour but him , tim. . . iv. he must continually decide the highest controversies ; he must judge betweene the cleane and unclean ; he must excommunicate the one out of the congregation , and receive in the other when he was legally cleansed . signifying christ , who in the church and scriptures is the supreame judge of all controversies . it is his word alone can binde or loose , justifie or condemne . according to his direction obstinate persons are to be cast out , and penitent offendors received in . as pharaoh to ioseph , so god to christ : without thee shall no man lift up his hand or foot in all the land of aegypt . gen . . i. ministers of the new testament must learne hence to attend diligently on their charges ; and know , that the substance of all these duties lyeth as heavy on their shoulders , as upon those priests of the old testament . every conscionable minister is bound . . to prepare sacrifices to the lord. in the old law the priest presented dead sacrifices : but we must offer living ones . they dead beasts : but we living men , quickened by faith , alive by the spirit of god , holy and acceptable . they externall and unreasonable : we reasonable and spirituall , such as god ( who is a spirit ) may accept and delight in . they must first kill and then sacrifice : so we can never present any man an acceptable sacrifice , without killing his sin . as the poore beast must be killed , and cut in pieces , and then offered : so we must by the sharpe knife of the law ( urging repentance and mortification ) cut asunder the heart-strings of sinne , mangle the body of sinne , and let out the life-blood of mans lusts and corruptions . and as they having slaine the beast must wash the entraile , burne the fat , cast the filth and dung into the place of ashes : so the minister after his labour in mortifying sinne , must bring men to the lavour of sanctification , separate them from their foulenesse , and bring them to full holinesse in the feare of god. . the priest must preserve knowledge , his lips must feed many , hee must stand in the counsell of god , and bee as his mouth : and as jesus christ brought the whole will and counsell of god from the bosome of his father : so must his minister declare that whole counsell to the church , and keepe nothing backe . . the minister must daily dresse the holy lampes and lights morning and evening , and preserve the light from going out ; he must prouide oile for the continuall feeding of the lights , that is , by painefull and diligent study of the scriptures and meditation hee must furnish himselfe to the worke of the ministery , that the light of holy doctrine may shine by him on all occasions ; that having the tongue of the learned he may be alwayes ready to speake a word to him that is weary , and never want words of comfort which may bee as oile to the distressed soule . . he must daily burne incense before the lord upon the altar of sweete perfume , that is , offer daily prayers as sweet odours in the name of christ , who is the altar of sweet perfume both for himselfe and his people . he must pray also for the people and blesse them ; as samuel , god forbid i should sinne against god , and not pray for you . for his office is to stand betweene god and his people . every man must bee his owne mouth to god ; but hee must bee the mouth of every man. . he must weekly set the shew-bread before the lord , that is , propound jesus christ the true bread of life , the manna that came downe from heaven , the continuall strength and nourishment of the church of god , both in the ministery of the word and sacraments , which the ancient church did weekely celebrate , as the priest did weekly set these loaves . nay hee must not onely set them before others , but himselfe must feed on them , as the priests did on the shew bread , all the weeke and yeare long , lest it befall him as that prince , . king. . . that saw plenty of food with his eyes , but tasted not of it ; for being troden under foot , he died . ii. every christian as a priest unto god must . daily labour in his owne mortification : every day kill some beast or other , some lust or other that as wilde beasts are untamed , and dangerous to the soule . . morning and evening dresse his lights , and looke to the clearing of his lamps ; setting himselfe a taske of daily reading the scriptures for the clearing of his judgement , and the informing of his minde , and for the reforming of his heart and life , that hee may shine every day more clearly then other in holy conversation . . every day burne incense before the lord , upon the altar of sweet perfume both morning and evening . every christian , morning and evening must offer up dayly prayers and praises as a sweet smell unto god. that as the smoke of sweet incense goeth upward and disperseth it selfe abroad in the aire : so the incense of prayer ascending may disperse it selfe abroad for the benefit of the person , family , church , at home and abroad . what else calls the apostle for , saying : pray continually , in all things give thanks , but that the lord should smell the sweet odours of our morning and evening prayer , especially when wee rise and goe to rest ? how this duty is neglected , and with manifest contempt and losse , every mans conscience can tell him . now in offering this incense , . see no strange incense be offered , that is , no prayer without faith . . none but upon the altar of incense , none but in the name of christ. . every weeke on the sabbath day ( as the priests in the law ) provide himselfe of shew-bread , to serve for his provision all the weeke , that is , make such conscionable use of the holy ministery , as hee may preserve life of grace , and strength of grace , which falls to consumption in the soule except it be continually repayred , even as the body wasteth without naturall food . . every yeare set apart a day of expiation , to make an atonement for himselfe , for his house , and all the people . this proportion shewes it not amisse once a yeare to set apart a day of humiliation in serious fasting and prayer , to make atonement for our owne and others sinnes . the equity of which seemes not onely grounded in that law , levit. . . which enjoines the jew a yearly standing fast , wherein once a yeare every soule should humble it selfe with fasting before the lord in one of the great assemblies ; and chap. . . bindes all unto it : but also in good reason , seeing a yeares space might bring about many just occasions , . many sinnes might bee committed to provoke the lord , . many judgements let in , or to bee let in for those sinnes , . many mercies wanting , which by ours and others sinnes wee are worthily deprived of . and although we ought continually to humble our selves for our sinnes ; yet to helpe our infirmities , and to doe it throughly , it shall availe us much , to set a speciall time apart for it , as such who out of sound judgement esteeme we have sufficient cause once a yeare thus deepely to humble our selves . for howsoever the jews had daily expiatory sacrifices , yet the lord held it not superfluous to appoint them besides one set and solemne day of expiation . so is it no lesse needfull for any christian ( notwithstanding his daily humiliation ) to helpe himselfe in his repentance by one day in a yeare at lest , of more solemne expiation . chap. xv. nazarites types of christ. the third order or ranke of holy persons types of christ are the nazarites , who were sanctified by vow or speciall profession ; and not obscurely shadowing jesus christ the onely true and perfect nazarite . for , i. the name nazarite by which christ must bee ( according to the ancient prophecies ) called , matt. . . and in contempt was by the jewes so stiled in the superscription of the crosse ) signifieth one separated and set apart from others ; and is ascribed to three sorts of men , usually set above others . . to such as are set apart for singular sanctimony , as the high priest , whose crowne of sanctification on his head is called nezer , exod. . . . to such as in dignity and authority are separated from others ; as kings , whose royall crowne or diademe is called nezer , . sam. . . i tooke the crowne that was upon his head . . to such as were separated by some religious vow , as to this order of the nazarites ; whose haire increasing on their heads , as an externall signe of their vow , was called nezer , numb . . . by which order the lord would have the eminent sanctity of jesus christ to bee typified , as well as his sacrifice and kingly office by priests and kings . hee was indeed the onely true nazarite separated from sinners , holy , harmelesse , and undefiled , heb. . . for , . his profession was , i am not of this world , ioh. . . . he is called ( dan. . . ) the holy of holies , or the most holy ( a title never ascribed to the most holy persons on earth by resemblance : ) for as the holy of holies ( a type of christ ) was separated from the rest of the tabernacle and temple , and excelled both the outer and inner court in holinesse : so jesus christ surpassed not onely common men but the holiest of men , as farre as the sanctum sanctorum excelled both the sanctum and atrium . his divine holinesse farre excelled the most pure nazarites , who yet are said ( lam. . . ) to bee purer then the snow , and whiter then the milke . . he was not of unholy made holy as they , but hee was alwayes holy and without all staine of sinne , from the first moment for ever : that holy thing which is conceived in her is of the holy ghost , matt. . . . his holinesse was not from any other , but of and from himselfe , whereas whosoever else have any holinesse it is from him . . his holinesse was essentiall ( not accidentall ) as he was god ; and as hee was man ( by the union of the manhood with his divine nature ) was bestowed upon him in full measure , yea beyond measure ; and therefore is called , fulnesse of grace and holinesse , ioh ▪ . but in the most holy men this holinesse is a received quality by communicating of his spirit , and that imperfectly and in small measure . . they might be holy in part for themselves , but could not impart that holinesse to others : but christ is not onely holy in himselfe , but sanctifieth them and the whole church ; hee being the originall and fountaine of all holinesse . they might be legally cleane in some actions : but he was morally cleane in all observations . they in some passages of their life : but hee in his nature , in his disposition , and in the fulfilling of all righteousnesse . ii. nazarites by the law ( numb . . , . ) must abstaine from wine and strong drinke , and all that commeth of the grape . . because they were to study the law of god , and the lord will not have them meddle with any thing that might trouble their braine , or unfit them to so holy studies . . hee would have them paterns of sobriety and temperance , and restraine them from whatsoever might stirre up lust , or occasion intemperance . in which , what else did they but shadow our saviour christ ? who was a true nazarite , not in the letter and ceremony ( for he did drinke wine , and miraculously provided it for others ; yea ordained wine an element in the supper , that every christian might drinke it ) but in the morality and truth of the thing hee was the onely perfect nazarite . never was any so intent in study , invocation , preaching , acting , and suffering all things for our sake , as he was . neither was any creature so abstinent and temperate as he was ; he fasted fourty dayes and fourty nights , and after that ( being hungry ) hee would eate nothing till all his temptations in the wildernesse were ended . as of all other vertues , so he was an unfailing patterne in this of holy abstinence and unviolated temperance . iii. the nazarites were enjoyned to let their haire grow , and no razor must come on their heads all the time of their vow and seperation , numb . . . by which ceremony the lord intended two things . . he would have them most unlike and contrary to the religious orders of the heathen idolaters , who usually nourished their haire to offer in sacrifice to their gods , as in many examples i could shew : but these must not diminish their haire all the time ; and when they cut it off they must burne it with fire . . to be a meanes to avoid finenesse and delicacy in curious trimming of the head , and care of the flesh , which is a great enemy to religious thoughts and exercises . so the apostle implyes , the more care of the flesh , the lesse of putting on christ iesus . . long haire in men is a signe of strength , as in sampson . and by this law the lord would put them in mind that as they were to avoid esseminate softnesse and delicacy ; so to be manly , strong , and couragious in performing duties , and resisting stoutly all the temptations and baits that might allure them from the duty undertaken . as for our saviour ( whom they shadowed ) it is not likely he nourished his haire , because the apostle saith , it was ( in that age ) uncomely for men to have long haire . if a man have long haire it is a shame unto him . and then are all the romish paynters quite out , who paint him with his haire lying round about his shoulders : but painters and poets may lye by authority . it was enough for him , that he was a nazarite in the truth and substance of that law , although not in the letter and outward ceremony of it . in which respect how did he neglect himselfe ; who being the lord of all , denyed himselfe of all rights and comforts . he was so farre from all delicacy , that ( with an utter refusall of all delights of flesh ) his whole intention was set on his function and office , submitting himselfe to sorrow , curse , &c. besides , what courage and fortitude , did hee expresse through his whole function and office , in overcomming sinne , death , satan , the crosse , hell , and all adversaries ? sampson the strongest of all nazarites was but a weakeling to him ; his adversaries , flesh not spirit ; his power , faint and fayling , yea changed into weakenesse . iv. nazarites must not come neere the dead to touch them , nor defile themselves by them ; nor meddle with the funerals of father , mother , brother , sister , or any of their kinred , though they might pretēd never so much piety , affection , or good nature . by which law the lord would teach them two things , . that no changes of this life , nor losse of their dearest friends should turne them aside from their duty , or from the observation of the law of their profession . . to teach them constancy , patience , and magnanimity of spirit in the greatest outward afflictions , and not to shew a weaknesse or passion in open or excessive lamentation . our lord although he did touch the dead , and was at funeralls , and wept at the raysing of lazarus , and so observed not the ceremony of nazarites , because hee was no legall nazarite , but was called a nazarite as being the truth and substance of all the legall nazarites , as in all other things so in this : for he onely was the master , and had the true command of all his affections ; never exceeded measure in any thing , never was defiled by any person dead in sinne , never by any dead worke , never touched or came neere any such defilement , which legall nazarites could not avoid . v. these nazarites must be absolved and released from their vow by comming to the doore of the tabernacle of the congregation with their offering . num. . . plainly by that figure leading us unto christ , the only doore by which we enter , and have liberty to come into the presence of god , and obtaine freedome from the sinne and weakenesse of any duty wee performe before him . now for application . i. acknowledge christ the true nazarite . upon his head let his crowne flourish . as it was said of ioseph , gen. . , he was seperate from his brethren : so was jesus christ seperated from all other men and angels , . in holinesse and purity , being advanced in holinesse above all creatures : he alone in propriety and perfection is a nazarite purer then snow , and whiter then milke ; yea his measure runs over to his church , eph. . . . in excellence and perfection of all vertues and graces , hee is that netser , isa. . , the branch or flower which alwaies flourished in all kinds , and perfections of vertue and graces , and casts from him farre and neere a most sweet smell , sweet and acceptable to god and men . . in power and authority . the kingdome is his and power and glory ; all power is given him in heaven and in earth . he hath power , . to do us good ; . to withstand our evill ; . to tread downe satan , sinne , death ; . to rescue his church , to confound antichrist and all enemies : . to finish the grace and glory of his saints . why must christ be so pure a nazarite ? . because his passion could not have beene acceptable , if his person had not beene as pure as the sunne . . hee was to be not onely righteousnesse in himselfe as other nazarites , or righteousnesse in part : but he must be a perfect righteousnesse to many . object . but how could he be so pure comming of adam as they did ? sol. he came of adam , not by adam , as they did ; that is , he came not by naturall propagation from adam , but was conceived by the holy ghost , and so all originall impurity was stopped in the very first moment of his holy conception . object . but did not he take the same infirmities comming of adam as they did ? answ. no , he tooke such infirmities as he pleased , to fit him for a mercifull high priest , not to hinder him , and therefore he tooke such infirmities from adam as were miserable , but not damnable , and so remained a pure nazarite without all sinfull frailty . ii. christ the true nazarite being come , all shadowes must fly away , and therefore this order of nazarites gives no colour or approbation to any order of popish votaries or monasticall persons now in the new testament . besides , that white is not more contrary to black then monasticall vowes to this . for . the nazarites were appointed by god himselfe : their 's devised by themselves . . their vowes were of things possible , in their power , and temporary : these are of things impossible , without their power , and during life , be the party never so unable to endure it . . their vowes ( though appointed by god ) were not able to merit remission of sinne and eternall life : but these say that they merit for themselves and others , that their vowes are parts of gods worship ( which never came in his mind or booke ) and a state of great perfection : whereas , a nazarite was not more righteous then others , but better fitted for his duty . . nazarites might not cut their haire : their order stands in cutting and shaving that they may still looke neate and effeminate . . nazarites drink no wine nor strong drinke , and are very temperate in their dyet : these belly gods eat up the fat , and poure in the sweet till they be monsters , that the very fasts of friers ( for the delicacy and abundance ) is become a proverbe . . nazarites might not come at funeralls : these follow them ( as flyes do fat meat ) and suck out thence their greatest profit , and sweetest morsells . . nazarites ( notwithstanding their vow ) lived in holy wedlock : but popish votaries abhorre marriage , not lust or whoredome . yet from this order they would establish their disordered orders , as contrary as darkenesse to light . iii. the shadow of the law is vanished away , and the truth of the gospell is broken forth as the light , saith the canon law. every christian must be a nazarite not by vow of seperation , but by imitation and resemblance of christ the true nazarite . for i. he must be seperate from others , . he must see that he be seperate from ungodly ones , as one advanced to an happy estate in christ. . that now his mind , affections , speeches , and whole course be contrary to the course of the world ; and so ( as ioseph ) seperate himselfe from the evill behaviour , and manners of his brethren ; yea complaine of them to his father . . he must bee content if his brethren seperate from him , as did iosephs brethren when they sold him into aegypt . this is to bee a christian nazarite . ii. this christian nazarite must strictly keepe the rules of his profession . ● . he must labour . . to preserve the vow of holinesse made in baptisme , study and follow after sanctification , this is the will of god even your sanctification , he must resigne himselfe wholly to god ; . carefully to avoid the least defilement of sinne . the lord made a law ( numb . . . ) that if any dyed by a nazarite casually and suddenly ( though hee could not avoid it ) he defiled the head of his consecration ; he must be shaven and come and offer a lambe for a trespasse offering , and then begin his vow againe . wherein the lord shewes that he will not endure any sinne in his servant ( though not willingly committed , nor intended ) if it be but casual or by happe , and stirres up thereby our watchfulnesse against all , even the least sinne , and urgeth the shunning of the least touch of dead workes : iude , hate even the garment spotted by the flesh . . hee must study the law of the lord to grow in knowledge and conscience . men deceive themselves that think there bee no students but those whose profession is learning , contrary to psa . and ioh. . . iii. he must avoid intemperance , surfetting , drunkennesse , strongly watch and ward against naturall desires , against the allurings and baits of sinne , remoove impediments of faith and godlinesse , strive both against inward corruptions and outward occasions . how many of much hope , by the immoderate desires and use of these outward things have besotted themselves ? it is to be doubted that the delicacy of this age affords but a few nazarites . iv. he must restraine his passions and affections in the use of every thing about him ; use every thing weanedly , as not using it ; not suffering any thing to steale our hearts from us , for then wee can hardly moderate our selves in the parting from it . nazarites in all changes must be unchangeable in their profession : so must christian nazarites . v. when he hath done all in his generall vow and course of holinesse , he must retaine humility , bewaile his wants , confesse how unprofitable he is in his service . the nazarite that had gone through his vow in the best manner , in giving it up must bring a burnt offering and a peace offering ; confessing his wants , and craving acceptance : so must wee in our best strife and indeavours , present our duty with that burnt offering and peace offering made by jesus christ ; and in that onely seeke and find acceptance . chap. xvi . cleane persons : types of christ. the fourth ranke of holy persons pointing us unto christ , were such persons as were cleansed from any legall uncleanenesse . the persons legally uncleane were of severall sorts , and every sort had his several sort of cleansing , all of them looking towards and leading us to iesus christ. to give some tast in some particulars . legall uncleanenesse was caused . . from without , by touching or tasting . . from within , as unclean issues . . from within and without , as leprosie . order requireth that we should speake , i. of the severall uncleannesses . ii. of the severall cleansings . sect. i. i. the kindes of legall uncleanenesse were three : i. the first kinde of legall uncleanenesse was by eateing or touching any uncleane meat or creature , lev. . . and . qu. how did the creatures become uncleane , which god had made good ? ans. the law of distinction of meats was not therefore ordained because those creatures were evill in their nature ( for god saw all his workes very good ) but prohibited onely in their use . neither doth the lord pronounce them uncleane by their creation , but by a temporary institution which restrained their use and touch . object . it seemes they were so by creation : for before the ceremoniall law , there was a distinction of cleane and uncleane in noahs time , gen. . . answ. it was before the writing of the ceremoniall law , but not before the being of it , it being delivered to adam and his posterity by gods lively voice . besides , by that institution they were forbidden onely for sacrifice : but by this forbidden for common use and food , yet still cleane in their owne nature . quest. but how can these creatures defile a man , and that of our saviour be true , mat. . . that which goeth into the mouth , defileth not the man ? answ. now under the gospell whatsoever goeth into the mouth defileth not , in respect of lawfull and limited use : and under the law it was not the creature that defiled ; but the transgression of gods institution in it . in the beginning god permitted all other trees to adam , onely restrained him in the tree of knowledge of good and evill ; which therefore ceased not to bee good of it selfe , but became evill in adams use , because of the commandement : not the apple , not the eating were in themselves defilements , but sinfull eating against the commandement . quest. but what ends or reasons were there of this prohibition of meates ? answ. very many . . to shew the lords soveraignty over his creatures , who hath liberty to permit or forbid any creature at his pleasure without impeachment of himselfe or the creature , hee may doe with his owne as he will. . to teach all persons to depend on god and his word of allowance for and in the use of all things , even for meats , and drinks , and all comforts ; seeing man liveth not by bread , but by every word of god. . to traine up his people in temperance and obedience by restraining them so many creatures in earth , ayre , and sea , as good as any other . . that his people might professe open detestation of the heathenish superstition about them . the aegyptians took for gods , oxen , sheep , goates , doves : god will have his people sacrifice these to his service , and eate those creatures which they ( out of heathenish superstition ) might not touch . the heathens used to offer many kindes of beasts to the moone the queene of heaven , and to bacchus : god will have his people detest both in sacrifice and meate those which they so offered ; all to shew how contrary we ought to bee to idolaters in whatsoever wee may . . to distinguish that people of god from all the nations ; god esteeming them by his grace in the messiah a cleane people and all other uncleane . and this was a wall of partition between iewes and gentiles till christ by rending the vaile brake it downe also , as in peters vision , act. . . . the lord by this difference of beasts would have them conceive a difference of persons shadowed thereby ; of whom some are cleane , some unclean ; the former being elect are cleansed by faith from their pollution of sinne , the other remaine foule and filthy still . quest. how shall we know the cleane from the uncleane ? answ. . the cleane are knowne by the two common markes of cleane beasts , lev. . . . they divide the hoofe ; that is , rightly distinguish of things , between nature and grace , between moses and christ , betweene the law and gospell , truth and falshood . they will not receive things in grosse , and hand over head ; but being spirituall discerne all things , cor. . . . they chew the cud , that is , after hearing and reading the word , they meditate , ponder , apply , and digest it : as mary laid up the words in her heart , luk. . . . the uncleane are knowne by some naughty and uncleane property . some like the dogs that prophane the most holy things ; barke against the word and preachers of it ; never chew the cud nor digest the word . some like the swine ( pet. . ) having their mouthes alwayes rooting in the earth , cannot look up towards heaven ; all for their belly ; good for nothing but the knife : neither for plough , nor cart , nor burthens , nor saddle , nor wooll , nor milk ; but onely to feed and dye ; besides ( while they live ) their filthy wallowing in miery lusts and puddles of corruption . some like the hare , fearefull creatures shrinking from faith in god in temptation , and from profession of it in times of danger and persecution ; more fearing crosses and losses then god himselfe , or the losse of salvation . these uncleane creatures cannot enter into heaven : the fearefull , &c. shall have their part in the lake , &c. of the same ranke are the conies , that burrow and treasure in earth , and neglect to treasure where theeves neither digge through nor steale . mat. . , . some like the ravens , black and unnaturall , feeding on carrion . some like the ostrich , grosse hypocrites , with faire wings but cannot flye . some like the sea-meaw , partly living on water , partly on land : partly will be saved by faith , partly by workes ; cary fire and water , blow hot and cold , of any or no religion . and so much might be said of the properties of the rest . sect. ii. ii. the second legall uncleanenesse was caused from within , and was by the unclean issue of man or woman ; for which were appointed ceremonies of purification , lev. . and cha . . . all those uncleane issues ( of which we must reade and speake modestly ) lead us by the hand , . into our selves and the consideration of our naturall corruption , the running issues of which meet us every where . . out of our selves to the remedy , which is by jesus christ our sanctifier . the description of this foulenesse shewes what we are by nature , and in the first adam . the maner of the cleansing shewes what we are by grace , and in the second adam , in whom alone we attaine cure and remedy . to explaine which , wee must know that ▪ . those lawes concerning our uncleane birth , and the womans purification after every birth , put both the jewes and us in minde how that the common nature of man is horribly polluted by sin , which is every where called by the name of uncleanenesse ; psal. . . behold i was borne in iniquity , and in sinne hath my mothor conceived me . isa. . . we have all beene as an uncleane thing , and all our righteousnesse as filthy clouts . iob . . who can bring a cleane thing out of filthinesse ? there is not one . iohn . . that which is borne of the flesh , is flesh ; because that which is begotten , participateth of the nature of that which begetteth . and this uncleanenesse is not in any one part , but sticks to the whole man both in body and soule , polluting the minde with blindnesse , the will with rebellion against the will of god , the conscience with senselesnesse and horrour , the affections with all maner of disorder , the whole outward man with resistance and repugnancy to the spirit . rom. . . . as from these inward issues the outward man was many wayes polluted : so the jewes and we are put in minde , that from that filthy puddle and fountaine of originall sinne issue continually many uncleane issues into the life and conversation . mat. . . out of the heart come evill thoughts , murthers , adulteries , fornications , thefts , false testimonies , slaunders : these are the things which defile the man. . as these uncleane issues defiled whatsoever they touched , lev. . . to the . so herein is noted to them and us , the infection of sinne and spreading of it , and that the corruption of nature ( which will put forth it selfe in every thing ) polluteth all that we touch : tit. . . vnto them that are defiled and unbeleeving , is nothing pure , but even their mindes and consciences are defiled . . as those uncleane issues excluded and shut them out of the campe and society of gods people till they were staid : so the foule issues of naturall corruption ( till stopped and stayed by grace ) estrange us from god , and from the common wealth of israel . ephes. . . the effect of all morall uncleannesse is to thrust every man and woman under the curse of the law and wrath of god ; who can no more abide a man in the foulenesse of his nature , then men can the spawne of a most venemous serpent . in adam all died . . as the description of those issues brought the jewes to the legall purification ; for when the jew saw the danger of his uncleannesse , and that if he separate not from it hee shall die in it for defiling gods sanctuary , vers . . this made him seeke to the remedy : so the true understanding of a mans forlorne and desperate estate by nature ; and that except a man bee borne againe of water and the holy ghost , he can never see the kingdome of god , this makes a man flie out of himselfe to seeke righteousnesse and purity in the meanes which god hath appointed . and thus by the very description of our uncleannesse we are led unto christ , by whom how wee are to bee cured , wee are after to see . sect. iii. iii. the third legall uncleannesse was by the disease of leprosie ; then which none was more foule , more hatefull . none so lively resembled the native face of sinne ; none had so solemne and significant rites for cure ; none did more expresly shadow all constitutions as conduce to the purging and removing of sinne ; and consequently none more forceably led us to christ , who is not in any ceremony more lively figured . the lord would have the jews and us in this instance to bee ledd by things sensible to things intellectuall ; by an externall and sensible disease to be caried to that which is internall and lesse sensible , for the most part . and though of all bodily diseases , none more expresly declareth the disease of sinne in the soule then leprosie ; yet it comes farre short of it in the desperate and dangerous properties of it . we must therefore prepare men to christ by describing the foulenesse and misery of the disease . . leprosie proceeds from poisoned and corrupted humours in the body : so sinne is nothing else but the poison and corruption of the soule . and this spirituall leprosie is farre more miserable then the other ; for that of the body is onely a punishment , this is a guilt . and who can deny but the corruption and poison of the soule and spirit , is farre more poison full and mortall then poison of the flesh ? . bodily leprosie is a disease of some men : sinne is of all men , and of all the man. bodily leprosie spreads over all parts of the body , but cannot reach the soule : but this spreads over the whole man ; the soule and all the faculties are weakened and tainted ; there is , not a debility onely , but a corruption in the understanding , will , conscience , memory , in all affections , in all sences , in all parts ; no man , no part of man exempted or excepted . . no disease is more stinking , and hatefull to men then leprosie : so nothing is so hatefull and abominable to god as sinne ; his eyes cannot abide to behold it ; hee will not endure it in his dearest servants , no nor angels themselves , unrevenged ; hee esteemes the sinner as dung . . no disease more contagious and infectious : a leper must meddle with nothing unlesse hee would defile it : all hee can doe is to make others uncleane by breathing , touching , conversing . the plague of pestilence is not so infectious as the plague of leprosie , so called , levit. . . infecting houses , walls , vessells , garments : nothing is so infectious as sinne , which not onely foules the person or house , but heaven and earth and all creatures are subject to the vanity of it . neither can an impenitent sinner doe any thing but make himselfe and others uncleane , by the filthy breath of his corrupt communication , by his wicked example and conversation : no leaven is so spreading , no pitch so cleaving . . leprosie of all diseases separated the infected persons from the fellowship of all men both in civill and divine ordinances for many dayes ; and if they proved incurable ( suppose them kings ) they were utterly and for ever excluded the host , as vzziah , . king. . . neither might they come to the temple to joine in holy things ; for the temple was legally the most holy place , and no polluted thing might enter into it : so in our sinne unrepented , we are out of the campe , aliens from god. sinne shuts out of the communion of faith and saints ; shuts out of the state of grace and salvation ; it shuts out of the congregation of god in earth and heaven : no fellowship , place , or reward with them . . of all diseases none is more painfull , sorrowfull , mortall , or incurable ; and therefore they were enjoyned to put on mournfull garments , seeing god had inflicted so lamentable a disease on them , so hardly and seldome cured as most did cary it unto death , as gehezi and azariah . in which the lord ( as in a glasse ) would shew us the extreme sorrowes and paines that wait on sinne unpardoned ; sorrows of this life and of the life to come : and that we should put on mourning garments of timely sorrow , and afflict our selves for our sinnes , seeing wee are all poisoned with so incurable a disease , as there is no hope to expect any cure in this life ; for every man carries the running issues of sinne to his death naturall , the most to the death eternall . . the signes and symptomes of leprosie are most correspondent to the symptoms and effects of sinne in the soule . . as there is a debility and weaknesse of all parts because the spirits are exhausted : so sinne weakens all faculties , because the spirit of grace is resisted and driven out . . there is a tumour and swelling in the flesh : here a tumour and proud swelling of minde ; none more proud then hee who hath least cause . . there is burning and thirst through the adust and burnt blood by melancholy whereof it ariseth : here is inflammation and burning of anger , of lust , and thirst after the world , after revenge , after preferments ; and this insatiable as every sinne is . . there is filthy putred matter still breaking forth most loathsomely : so here from within breaks out corrupt matter of envy , of hatred of goodnesse , of uncleannesse in speaches and behaviour . . there is an hoarse and weake voice : here the voice so weake as it cannot pray , or cannot be heard . god heares not sinners ; for either they pray not at all , or they are in their sinnes . . there is a filthy stinking breath ; and therefore they must cover their lips , that by their breath they might not infect others : so here is a filthy breath of corrupt communication , of uncleane and adulterous speaches , swearing and cursing speaches , lying and false speaches , slanderous and uncharitable speaches ; and seldome doe such cover their lips , being like the uncleane vessells of the law which were ever open to the corrupting and poisoning of numbers . sect. iv. i. from the former description of legall uncleannesses , note the state of gods church and people here upon earth , subject unto many sorts of defilements and pollutions within them , without them , and on every hand of them ; by foule and uncleane creatures and persons , by foule courses and actions , which a godly man may not touch or tast but hee is presently defiled , as hee that toucheth pitch cannot but be defiled with it . where bee they that will see no church , if they see any uncleannesse ? or who say that god is in no such society where any pollution is ? seeing god vouchsafeth to walk among his owne people , who were daily subject to so many legall and morall pollutions . god might ( if it pleased him ) wholly purge his floore here upon earth ; but it makes more for his glory to suffer sinne and evill , and to set the saints in the middest of defilements here below . . there must be a difference betweene this heaven and earth , and that new heaven and new earth in which dwells nothing but righteousnesse ; for had the saints no warre , there needed no watch , there could bee no victory ; if no seede time , no harvest . . gods mighty power is more manifest in gathering and preserving a church to himselfe out of sinners , and among sinners ; and hee magnifieth his mercy both in covering and curing so great and many corruptions . . the godly in sence of their uncleannesse are kept low in their owne eyes , and watchfull of their waies ; and so are driven out of themselves unto christ for righteousnesse , and unto god for strength continually , as privy unto their owne continuall weakenesse . so to subdue presumption paul must have a buffeter , and to way-lay security comming on israel , all the canaanites must not be subdued . . in that they cannot expect freedome from foulenesse and uncleannesse heere below , they may the rather desire and aspire to that heavenly tabernacle into which no uncleane thing can enter , rev. . . and wish to bee translated thither where righteousnesse shall dwell , yea the righteous and holy god shall dwell immediately in the midst of his saints , and all things together with themselves shall be most absolutely cleane and holy . ii. the lord by so large a description of legall uncleannesse would have them and us looke more neerely and seriously upon our owne misery by sinne , both in the cause , and in the effects of it . the former by bringing us to the contemplation of the foulenesse of our natures , and uncleannesse even in our birth and originall . for howsoever men little esteeme or bewaile this uncleannesse of nature and originall sinne ; yet the apostle ( better acquainted with the nature of it ) calls it , the sinne ; and the sinning sinne ; and the sinne which dwelleth in us , and compasseth us about , rom. . . neither can a man ever be truely humbled and prepared for christ , nor can expect a good estate in him , whose daily corrupt issues from an overflowing fountaine make him not seeme marvelous filthy and uncleane in his owne eyes . . what is the reason that so many do pharisaically pride themselves , if not in the goodnesse of their persons , yet in some blinde hopes and presumptions that they be not so bad as they are , or as some others be : but because they never saw themselves in this glasse ; which onely lets a man see himselfe a masse of sinne , a lump of uncle●nnesse ; and that no good thing is in his nature , which in no part is free from the running issues of that festred and inbred sinne ? . why do many doat upon their owne works and sightly actions ; either to popish confidence in them as meritorious , or at least ( with many protestants ) to rest in the civility and morality of them without farther pursuit of the power of religion : but that they see not that so evill trees cannot send forth any good fruit , nor so bitter fountaines any sweet water ? which could they but discerne , they would be weary of the best of their righteousnesse , and cast it away ( with paul ) as dung ; and conclude that when aloes and wormewood yeeld a sweet taste , then might their fruits be sweet and tastefull to god and themselves . . why do so many thousands contest against grace , stand upon their honesty , good neighbourhood , hospitality , charity ; they thanke god they are no blasphemers , no drunkards , adulterers , murderers ; they wash the outside , come to church , heare sermons , are outwardly cleane and formall ; no man can challenge them , no nor they themselves ? but because they never saw the infection of their soules , nor the inordinacy of their inner man , which is a fountaine ever overflowing all the bankes : most dangerous , most secret : hardest to find out , and hardest to cure , and this deceives thousands in their reckonings . . why is the righteousnesse of faith in the blood of christ so much undervalued , and men so hardly driven out of themselves to seeke righteousnesse by him ? but because they see not their owne uncleannesse , and therein their hatefull estate before god untill christ the high priest have made atonement for them . for as that man who ( being sick to death ) feeles not his sicknesse , nor discerns the depth and dangers of it , seekes not greatly after the physitian , he applyes either no means , or some idle and impertinent things to small purpose : so he that sees not the misery of his disease of sinne , sees not the need of christ , neglects the right meanes , and contentedly deludes himselfe , running any whither but to the right remedy . it is fit and fruitful to looke a little neerer this disease of nature , that we may not onely make conscience of the foulenesse of nature , but be thrust out of our selves to the meanes of our cleansing : considering . that this uncleane issue ( which the legall issues poynt us unto ) is a sinne against the whole law of god in all branches of it , whereas other sinnes are against one of the tables , and one of the commandements . . this poyson of nature is the same in all men , that all may be humbled who are borne children of the devill , enemies to righteousnesse , all of us being in our very birth sonnes of death : for in adam all are dead . and as an image of rotten wood must needs be rotten : so wee , hewne out of so rotten a stocke . who is it that is not a leper from the wombe ? let any man thrust his hand into his bosome , as moses did , exod. . . and he shall pull it out againe leprous , and as white as snow . every man hath cause to cry with the leper , i am vncleane , i am uncleane . the spawne of a serpent are serpents ; and what are wee but the spawne , the seed of adam ? . this issue is a generall disorder of the whole man , and of all parts . neither is bodily leprosie more generall and universally spread over all the members , then sinne in the soule , which is seated in all the members , so as from the crowne of the head to the sole of the foot , there is nothing sound : but a generall ataxy or disorder in want of all goodnesse in all parts , and pronenesse to all evill . . miserable are the effects of this close uncleannesse : as . in this image of sinne , no ugly toad can bee so hatefull to us , as wee unto god. . the whole man lies subject under the curse and wrath of god ; rom. . , the fault came on all to condemnation . . nothing can proceed from us but what is foule and damnable . what can a serpent cast out but poyson ? whatsoever our owne strength or will can bring forth is tainted with this leprosie ; for freewill remaineth onely to evill . . nothing without us that we can touch , but we taint , till we be cleansed , noted in the infection of houses vessels , garments . both earthly things , all the creatures , all our comforts , actions , to the unpure all is so : yea divine actions , the word , sacraments , prayer , almes , all polluted by us and to us , so long as we be unconverted and in our uncleane nature . . an unregenerate man can converse with no man , but ( as a leper ) he infects him by example , provocation , corrupt opinions , frothy speeches , fruitlesse behaviour . and if they that poyson mens bodies are worthy extreame punishment , and every man detests them : how much more severe wrath of god are they liable unto , that do nothing but poyson mens soules ? . no leper was so worthily cast out of the campe ; as all of us by nature are worthily cast out of the society of saints in earth and in heaven , yea from the presence & fellowship of god and jesus christ , and that for ever . sinne properly shuts out of heaven , no uncleane thing comes there : nothing more hateful to god , nothing but that hated by him . . all this misery we our selves can neither discerne nor remedy . it makes us pure in our owne eyes , though we be not washed , prov. . . we lye wallowing in our filthinesse , and delight in it as the swine in the myre , and never are cured till we get out of our selves to the high priest , in whom onely it is perfectly to cleanse and cure us . now seeing in this glasse our owne disease and need of cure , let us returne to the meanes of our cure in these three severall sorts of uncleannesse , and in the legall be led to the cure of morall uncleannesse . thus of the kinds of legall uncleannesse . next , all legall uncleannesse was to bee cured two waies : . by ablution or washing . . by oblation or offering . both these were appoynted for all kinds , as in particular . . for uncleane touchings and tastings , the parties must wash their cloathes , levit. . . . for uncleane issues they must wash themselves and their cloathes , levit. . . . for uncleannesse of leprosie they must wash themselves , their cloathes , and besides shave off all their haire , and stay seven dayes without the campe , lev. . , . sect. v. i. the first meanes of purging legall uncleannesse is washing ; which shadowed out the washing of the sinner in the laver of christs blood . all the water in the sea cannot wash away the least sinne ; that great worke is appropriated to the blood of christ , ioh. . , the blood of iesus christ his sonne cleanseth us from all sinne : rev. . , who loved us , and washed us from our sinnes in his blood : which blood is opposed to all legall washings , heb. . . object . lev. . , this washing is called a sanctification . answ. sanctification is twofold . by the outward signe , . by the inward truth . they by washing , symbolically and in outward profession by these rites sanctified themselves : but thereby beleevers were led to the internall truth , and the laver of the blood of christ. all this washing then leads us to the blood of christ , by which is meant his whole passion and obedience ; by the merit whereof he hath procured both remission of our sinnes , and mortification of them . and herein is no small resemblance . washing is an applying of water to foule parts : so in the cleansing of sinne must be a speciall application of the blood of christ ; called , heb. . , the sprinkling of christs blood upon the conscience . which is nothing else on gods part but the imputation of christs sufferings to us : and on our owne part the application of them to our selves by the hand of faith . . in washing is a rubbing and scowring off of uncleanenesse which will not easily off ; and in some foulenesse they must wash often for the surenesse of the worke : noting the paines and true indeavour of the repentant heart in mortification , and afflicting it selfe . it is well contented with any beating and wringing , so hee may fetch out the stayne of sinne , which sticks as close as his flesh to his bones . . the uncleane party was to wash himselfe , that is , his whole man and every part : which noteth totall sanctification in the whole man and all parts and members , that the washing may be as large and generall as the foulenesse is . for whatsoever part is not washed by christ , hath no part in christ , which made peter say , not my feet onely ( lord ) but mine hands and head . . in the foulenesse of leprosie hee must wash againe and againe : to note , that after our justification by the death of christ , we must looke to a second washing of sanctification by his spirit . and because we have still washing worke with us , wee must be still washing our selves by daily labour in our owne reformation . this was more lively signified in that other ceremony added to washing in the leper , that hee must shave his haire againe and again : signifying the paring away of superfluities and lusts as fast as they grew ; and a voluntary departing from his owne secret corruptions , which were as many as the haires of his head , and no lesse rooted in him ; that well he might shave and loppe them , but hee was out of hope quite to unroot them as long as he lived . he must keepe them under but cannot be rid of them : hee must shave the first day and the seventh day , and resist his lusts , which daily grow up on him , as haire cut , quickly growes againe . . the uncleane person must wash his clothes as well as himselfe : signifying that we must part with all impurity even the least , at least in endeavour , cherishing none , favouring none . he must hate the very garment spotted by the flesh , all occasions , and appearances of evill , esteeming the least spot of sinne foule and filthy enough . and all this is requisite in purifying of the soule . i. labour against the smallest sinnes . be not a mental adulterer , banish unchastity in the eye and mouth , avoid wanton company , as did ioseph that of his mistris . thou art no drunkard , or great swearer , but art thou a companion of such not reproving them ? no papist , but a friend and patron , as seeing no great harme in their superstition ? no atheist , but a scorner of the persons and doctrine of godly teachers ? what doest thou but foame out thy owne shame ? if thou shouldst keepe thy selfe never so pure , but partakest in other mens sinnes , thou art unclean . this reproveth magistrates , who ( though they themselves come to church , yet ) suffer others in time of divine worship to lye in streets , houses , fields , openly , &c. prophaning thus the day of the lord , which is to bee kept holy to our god. or if they be ordinary abettors of idle persons and gamesters by example . this brandeth ministers , openly pleading for drunkards and hatefull blasphemers . this defileth masters , parents , husbands , that suffer their families to runne into prophanenesse or ryot . ii. in all these touches goe to the fountaine opened . zach. . . every iew had his waterpots to keep water for daily purification , iohn . . but now the house of david and ierusalem , that is , all the godly have a fountaine opened by the death of christ. we must every day be washing and cleansing our selves in that fountaine , from all filthinesse of flesh and spirit . sect. vi. ii. the second meanes of purging legall uncleannesse is oblation , or offering some attonement to the lord , this directly leads us to christ. for howsoever an uncleane person must wash himselfe and his clothes , yet no iew could make an attonement for himselfe : but this was common to all uncleannesses legall , the priest must make an attonement for the uncleane person . for all uncleannesse in generall , lev. . . in speciall , for uncleannesse in touchings . numb . . . in issues , lev. . . and . . in leprosie , lev. . . noting by the way , that all that we can doe , cannot make attonement for the least spot of sinne . let us wash our selves as often as naaman in iordan ; yea let us take snow water to us , and wash our hands most cleane ; yet our owne cloths will make us foule , and god will plunge us in the pit , if our lord iesus ( the high priest of the new covenant ) make not attonement for us . a fit note against all humane satisfaction and merits . the offering for the legall uncleannesse by touching , was done by the sacrifice of a red cow , and the sprinkling water made of the ashes of that red cow , prescribed by god to this purpose , numb . . called water of expiation . that all this ordinance typified christ to the iews , the apostle expresseth , heb. . , . when from the blood of this red cow he leads us to the blood of christ , saying : if the blood of bulls and goats , and the ashes of an heifer , sprinkling them that are uncleane , sanctifieth as touching the purifying of the flesh : how much more shall the blood of christ purge your conscience from dead workes ; wherein he not onely compareth but infinitely advanceth the truth above the type . for . that was symbolicall and figurative : this spirituall and substantiall . . that was externall and temporary : this internall and eternall . . that onely a purifying of the flesh : this of the spirit and conscience . . that cleansed from legall and bodily pollution : this from morall , called dead works . because they proceed from death of sinne . . because they lead to eternall death . for the explaining of this ordinance consider foure things . . whence the cow must be . . the properties or qualities . . the actions about her . . the use and end of it . i. all the congregation must bring an heifer to moses out of the heard . . all the congregation , for not one in the congregation but needs a meanes of purging . . this meanes must be a cow , not an oxe or bull. the imbecillity of the sexe noteth the great humility of our lord jesus ; who being the mighty lion of the tribe of judah , would so abase and weaken himselfe for our sakes . . they must take her from the heard : so our cleanser must be taken from among our selves , being true and perfect man , taking our nature and our flesh , yea our infirmities as the weak sexe importeth , in all things save sinne like unto us . ii. the properties required in this cow are foure . . she must be an heifer , in her youth and strength : christ offers himselfe , and must be taken for a sacrifice in the flower of his strength , at three and thirty yeares . he offers his best gifts , and dyes in his strength , and so his offering was more free and acceptable . and wee also should offer up our youth , strength , best times and gifts to jesus christ , who offered himselfe in his best strength to death for us . . the cow must be red : signifying . the truth of christs humane nature , being of the same red earth that the first adams body was . . the grievousnesse of sinne which he was to undertake , and the scarlet staine of it . . the bitter and bloody passion of christ , and his cruell death . the red skin of the cow resembled the red garments of christ all besprinkled : . with his owne blood . . with the blood of his conquered enemies . . presented unto his father , like the coat of ioseph , all stained with blood . . the cow must be without spot or blemish : to signifie the purity of our lord iesus , in whom was never any spot or staine of sinne . though he was contented to be counted a sinner , yet he was no sinner : and though he had sinne on himselfe , he had none in himselfe : as the cow was slain for sin , not being sinfull . christ was ruddy through his passion , yet most white and spotlesse by his most perfect and absolute righteousnesse . she must be without yoke , on which never yoke came : signifying , . that christ ( not necessarily , but ) voluntarily tooke our nature , that he might free us from our yoke . . his absolute freedome from all the yoke of sinne , farther then he voluntarily undertooke the burthen of it . . that he was never subject to the yoke of humane precepts and commandement , being the law-giver to prescribe lawes to all , not to receive lawes from any . . that none could compell him to suffer for sinne , but his whole obedience active and passive , was a freewill offering , hee having power to lay downe his life , and to take it up againe . . he was more free from the yoke then any red heifer could be . she indeed must be free in her selfe : he not onely free in himselfe , but he must free all beleevers from the yoke ; whom the sonne sets free , they are free indeed . iii. the actions about the cow were five , ver . . . action . . the congregation must deliver the cow to be slaine : so was christ delivered to be slaine by the whole body of the iews . . she must not be delivered to aaron but to eleazer his successor : signifying that the death of christ serveth all the successions and ages of the church , and must be taught by the ministers of all ages . . action . she must be led out of the camp , and there burnt whole to ashes ; her skin , flesh , blood , and dung , ver . . signifying . that christ must be led out of the gate of ierusalem to suffer , heb. . and there . must be crucified , by which he was made a whole burnt offering . . that whole christ is our comfort , his flesh our meate , his blood our drinke , yea the very base dung of those contumelies cast upon him were a part of his sacrifice offered up in the fire of his passion for us , to sweeten and sanctifie ours . . action . eleazer must take of the blood with his finger , and sprinkle towards the foreside of the tabernacle of the assembly seven times , ver . . signifying . the purging of us by the blood of christ sprinkled on the conscience . . that christs death profits none to whom it is not specially applyed : for the cowes blood must be not shed onely , but sprinkled . . that onely the people and congregation of god have benefit of the death and blood of christ , for it was sprinkled directly before the tabernacle . . the seven times sprinkling noteth . that that one oblation hath vertue and merit enough . . the perfection of justification . . the need of often application of christs death . . the duration of it to all ages . . action . she must bee burnt with cedar wood , scarlet lace , and hysope , all which must be cast into the fire with her , ver . . signifying . three things in christ. . the cedar of uncorrupt life . . the scarlet of fervent love to mankinde . . the hysope of savoury obedience in all things to his father , all which were in all his sufferings , and fire of his passion sweetning it . . they noted three things arising from christs sufferings . . immortality , signified by the cedar , which is not subject to putrefaction . . the scarlet , the merit of his blood applyed to justification . . the hysope of mortification , healing our corruptions , as hysope hath an healing quality . all these three properly arise from the passion of christ. . action . a cleane person must gather the ashes of the heifer , and lay them without the campe in a clean place , ver . . signifying . the buriall of christ in a cleane and new tombe wherein never man lay , a cleane place never used before . . that the merit of christs death is ever laid before god in the highest and holiest heavens . . the christians account of christs merit and passion , who layeth them up as his chiefe treasure in the cleane place of a pure heart and conscience , an onely fit closet to keep the mystery of faith in . iv. the use and end of these ashes was twofold , ver . . . they must be kept for the congregation : signifying that there shall never want supply of grace and merit from the death of christ to any beleever that sees his need of them . . of them was made a water of seperation , thus : a cleane person tooke of the ashes of the red cow burnt , and put pure water into a vessell , and taking hysope dipped it , and sprinkled it upon the tent , the persons , and vessels , and upon the uncleane person the third and seventh day , and so he ( washing his clothes and flesh with water ) was cleane at even , ver . , . signifying . that the blood of christ is the onely water of seperation for persons separate , to seperate them from their uncleannesse . the water made of the ashes of christs death & bloodshed , sprinkled upon the unclean , can onely purge the conscience from dead workes . . that this blood of christ must be sprinkled with hysope of faith and mortification . for hysope hath a cleansing quality , and is put sometimes for that which onely and properly cleanseth , purge me with hysope , that is , with the blood of that eternall sacrifice , figured by that which is sprinkled with hysope . . that this blood of christ must bee often applied ; the third day , and the seventh day : the death and merit of christ must be often meditated and applied to the heart . for it is a perpetuall and eternall purging and sprinkling water in the church , and we must have daily recourse unto it . i. that the lord hath appointed meanes for cleansing all kind of impurity : . that his people and we might know , that by no infirmity and frailty we shall fall quite out of the grace of god : . that the lord takes not the forfeit of all the scapes , and foule falls of his children , utterly to forsake them : seeing the jew that was legally polluted seventy times seven times , was as often received in againe as he was cleansed , according to the purification of the sanctuary : . that we should not despaire , nor the weake christian bee quite dejected in the sence of the multitude of his frailties and foule touches , seeing the gospel affoords us the remedy and meanes to cleanse all morall uncleannesse , no lesse certainly and fully , then the law to the jews , to purge their legall . ii. as the jew was no sooner defiled by touching a dead man , or bone , or grave , or tent , or any thing about him , but hee must presently repaire to the meanes of legall cleansing : so every christian defiled by the least touch of any dead worke must have recourse to the remedy appointed in the gospel . the law appointed the water of the ashes of a redd cow : but the gospel appoints the redd blood of jesus christ , sprinkled and applied by faith ( as by hyssope ) upon the conscience . consider , . the necessity : the person defiled not having this sprinkling upon him shall be cut off from israel , verse . so whosoever hath not the blood of christ sprinkled upon his soule , shall bee cut off from the number and inheritance of the saints , mark. . , hee that beleeves not shall be damned . . every sinne is a separation from god , who being a god of pure eyes cannot abide the filth of it ; and therefore wee had need continually to have this water of separation for the washing of our hearts daily , and often every day ; because it is gathering some uncleannesse every houre , yea every moment . . an uncleane creature or vessell could not bee of any service to man , for hee must not touch it till it be cleansed : so a sinner so long as he is uncleane and impenitent cannot be of any good use , nor present any acceptable service to god. and therefore the prophet , wash you , and cleanse you , and then come . no man dare present any thing to a king with a foule hand : the lord will accept no such present . . cor. . , . touch no uncleane thing , and i will receive you , and bee a father unto you : implying that the lord will not receive him that any way communicats with sinne , if obstinate and impenitent . . nothing else can recover our beauty and first estate of holinesse and happinesse but this laver . a cloth once soiled never recovers the beauty and whitenesse but by washing . this laver onely brings backe a white and unspotted innocency . all the holy water in the sea of rome cannot wash one sinne ; for that hath no commandement , no institution , no promise . besides , all legall ceremonies are dead , which in their life time could not cleanse by the meere deed done , as they say theirs doth . . how vaine is it to see men and women curious and carefull in washing their bodies and clothes , they will not suffer the least spot on them , but wash them weekely : and yet goe on yeare by yeare in the foule defilements of sinne , and never desire to be washed and rinsed in the water of separation ; nay nothing more troubles them then to be called to reformation ? a cleanly man will have his clothes washed weekely , but his hands and face every day : a cleanly christian will not be lesse carefull of his heart . iii. seeing there was so much businesse in legall cleansing of the least foulenesse ; how carefull were the jews to avoid those foulenesses ? and how much more should christians bee to avoid the morall ? . in themselves . a good heart will be affected with the least touch of sinne , as david to cut sauls lappet , and to avoid appearance as well as evill it selfe . . from others . for the jew might bee impured from others as well as by himselfe . we must not communicate in other mens sinnes , . tim. . . the just man bewareth not onely sinne it selfe , but even the contagion and infection of sinne . watch thy selfe ; as privie to thine own weaknesse , and thy adversaries subtlety and strength . watch against others sinnes ; as being beset with snares . resolve with good iacob , gen. . into their secret my soule shall not come . this strict watching is counted commonly foolish precisenesse , nicety , hatefull purity : but god esteemes it otherwise . it is an apparant losse of mens favour , preferments , and worldly helps : but hee onely finds the favour of god , and the happinesse to see god. sect. vii . the oblation for uncleane issues , leading us to christ , is appointed , levit. . , . in this , . what fowles must bee prepared for the offering ; two turtles , or two young pigeons ; and so for the womans , vers . . of the cleane kind of birds : signifying and resembling the purity of christs humane nature . besides his innocencie , simplicity , meeknesse , chastity , charity , fruitfulnesse ; of all which vertues these doves were expresse emblems . . what was the use of these fowles : . they must bring them to the priest : no man must offer his owne sacrifices , but must present them to god by christ the onely high priest : . they must bring them to the doore of the tabernacle ; for publicke service must not bee privately performed ; and figured our entrance by christ the doore : . one must bee made a sinne offering , the other a burnt offering . the sacrifices were types of that onely sacrifice of the sonne of god our redeemer , performed upon the altar of his crosse , for the expiating the sinnes and foule issues of the whole world . in them both , . what they were , . what were the ceremonies about them . . the sinne offering was a sacrifice in which the whole beast or bird was not consumed with fire ( as the burnt offering was ) but slaine for the expiation of sinne : the use of which was to figure and seale up to the jews the expiation of their sinnes in christ. now christ is made manifest for the doing away of sinne , by the slaine sacrifice of himselfe ; and see verse . the burnt offering was a sacrifice in which the whole beast or bird was consumed with fire offered up therein to god for a savour of rest ; namely to appease and pacifie gods wrath for some sin , or sinnes committed : which signified that christ was to bee a whole burnt offering , and to bee wholly consumed in soule and body with the fire of his fathers wrath , that hee might bee a sweet smelling savour for us . hee gave himselfe for us , a sacrifice and oblation for a sweet smelling savour . neither did the beleeving jews thinke that god was appeased by any vertue in the burnt offering , but through the eternall sacrifice of christ shadowed therein . . what were the ceremonies about these fowles , for they all pointed at christ. . for the sinne offering of fowles , the ceremonies are appointed , levit. . , . and they bee three . . rite . the priest must wring the necke of the dove asunder , but not plucke it cleane off ; and the same rite in the burnt offering : the necke must bee pincht with the naile of the priest to let out the blood , but the head must not bee pluckt off from the body : signifying . . that although christ was to die , yet his divinity and humanity should not bee severed . . that the death of this innocent dove should not interrupt his head-ship of the church . hee was to bee pinched to death ; but his head should not bee severed from his body and members , which is his church . . that christ should die indeed , but no bone of him must be broken , ioh. . . shadowed also in the passeover . . rite . the priest must sprinkle the blood of the sinne offering upon the side of the altar , vers . . and the like in the burnt offering , chap. . : signifying that all the vertue and merit of christs blood for the purging of sinne , was drawen from the altar of his deity . he must be god that must purchase the church with his blood , and . cor. . . god was in christ. . rite . all the rest of the blood must be powred out at the foot of the altar : signifying not onely the powring out of the blood of jesus christ our true sinne offering upon the altar of the crosse , without which shedding of blood can bee no remission of sinnes : but also the blood powred at the foot of the altar , that is , those clots and drops of blood plentifully flowing from him in his agony before his passion , luke . . as hee was going up to the crosse. . for the dove appointed for the burnt offering ( besides the former rites ) some other are appointed . . the priest must plucke out the maw with his feathers , and cast them besides the altar on the east side in the place of the ashes : for these were things uncleane ; and signified that christ should bring no uncleane thing to his suffering , but present a most spotlesse and holy oblation to the lord ; for else had it not beene of sweet smell . . the priest must divide and cleave the bird with his wings , but not asunder : signifying christ , who seemed by his death to bee burnt , extinct , and perished ; for so he was in the esteeme of his owne disciples as they were going to emmaus : but yet hee was not quite sundred , but rose againe by his owne power , and ever liveth sittting at his fathers right hand to make requests for us . yea his owne words might seeme to imply a sundring , when he saith ; why hast thou forsaken mee : but that the ingemination of his former words ( my god , my god ) doth strongly prove the contrary . . this bird must bee throughly consumed to ashes , to make it a sweet savour to the lord , levit. . : signifying that never was any thing so gratefull and acceptable to the lord , as the whole burnt sacrifice of his sonne ; in which hee smelled a savour of eternall rest . to which the psalmist alludeth , let him smell a savour of all thy oblations , and turne thy burnt offerings into ashes . . when all these rites were observed , the party that was uncleane shall bee cleane , levit. . . and chap. . , : signifying that a party justified by christs blood , and exercising true repentance , and the study of holinesse and new life ; is brought in againe into the right and fellowship of god and his people , whatsoever his uncleannesse formerly hath beene . and thus hath the legall cleansing of this person brought us to the evangelicall in jesus christ. i. sundry grounds of consolation to the church and people of god. , as christ seemed cleane divided and sundred from his father and from his church but was not : so his members often seeme quite sundred from god and all comfort , but are not , . cor. . . and chap. . . a godly man may bee in such a straight as david was , when thus he brake forth to ionathan ; as the lord liveth , and as thy soule liveth , there is but one step betweene me and death : and yet when hee can see no passage , god makes a passage forth . hence may a christian ( with paul ) challenge all perills and dangers , and contemne them as too weake to separate us from christ , rom. . . yea in all things wee are not onely conquerours , but more then conquerours . so was christ in death , and from under the grave more then a conquerour . let a christian be slaine it hinders him not from being a conquerour ; and what ever hee may lose , he loseth not the love of god ; who loveth him to the end , whom hee once loveth ; and therefore onely the sound christian is in a sure estate . if sorrow be for a night , joy will returne in the morning ; after darkenesse as sure to see light . as jesus christ keepes his headship , and death cannot sever him quite : so the members may bee pinched ( yet not quite off ) but abide members still . . as the speciall providence of god watched his owne sonne , that though hee was in wicked hands that wanted no will , yet they were kept from breaking one bone of him : soe doth the same prouidence watch over his members ; that howsoever the wicked of the world pinch and presse them , yet the promise is made to them , he keepes all their bones , not one of them is broken , that is , without the will of our heavenly father , as mat. . . not an hayre shall fall ; for the same providence watcheth the head and members . this consideration is used by christ to remoove excessive feare of men . if thou see thine enemies encrease as bees about thee , ready to strike and sting : let thy waies please the lord , he can . turne their hearts to peace as esaus to iacob when he purposed his death ; and labans to iacob when he intended evill intreaty towards him . . he can turne their counsell to folly , and bring it on their owne heads , as in haman and achitophel . . he can turne their evill to thy good and salvation , according to the saying of ioseph to his brethren , yee intended evill against me , but god turned it to good as this day . . he can take them off at his pleasure ; he hath an hooke for zenacherib ; and balaam shall not curse though he would never so faine . . in that christ brought no uncleane thing to his sacrifice ( figured in pulling out the maw and feathers , and casting them beside the altar in the place of ashes ) wee have comfort in the offering of all our service and sacrifices of prayer , prayses , almes , duties , all unclean in and from us : but presented in christs sacrifice no uncleannesse is in them . ii. how carefull the lord is that his people preserve purenesse among them , that the holy god may walke amongst an holy people : and teacheth how carefull we christians should be to cleanse our selves from all filthinesse of the flesh and spirit , cor. . . and that we should be ever stopping up those uncleane issues which disturbe our chastity of body or mind , which these legall issues specially aime at . oh this chastity of minde and body is a singular grace . for . it stands with the will of god ; thes. . , , this is the will of god even your sanctification ; and that every one possesse his vessell in holinesse and honour . . it stands with the nature of god , which is most holy and pure ; god is a pure chast spirit , and will bee prayed unto with a pure and chast heart . how can foule fornicators and adulterers thinke that their prayers can get into heaven , and themselves shut out ? . by holinesse and chastity of mind and body thou becommest a temple of the holy ghost , cor. . : without which thou art no better then a swinesty , fit for foule spirits and devils , that delight in uncleannesse to harbour in . it stands with the honour of the body ; which . is for the lord , that is , created for the glory of the maker . . the lord is for the body , namely to redeeme it , so as the body also is a part of gods purchase . . the lord is the head , and the bodies are members of christ. oh what a great wickednesse ( as ioseph calls it , gen. . . ) to make it a member of an harlot ? . follow holinesse and chastity ; without which thou shall never see god either in grace , or in glory , heb. . . what makes the harlots so sottish , so gracelesse in the middest of powerfull meanes , but that their hearts are taken away , gods plague hath already seised upon them in great part , for they cannot see god in grace offering repentance , and therefore they shall never see him in glory . now the best directions for stopping these running issues , are : i. direction . begin at the fountaine ; labour for inward purity first . for . whence issue these but from a wicked and impenitent heart ? . god lookes first at the cleannesse of the heart , knowing that if hee find that uncleane nothing is cleane . . morality and cleanlinesse make a man care for the cleannesse of his face , but grace and religion must make him looke to the cleannesse of his heart , ier. . . because he knowes that no beauty of the face can allure a man so much , as the cleannesse of heart allureth . . get grace into thy heart , and it cannot choose but send out , as christ saith , according to that which is within . according to the abundance of the heart the mouth will speake , the eye will looke , the hand will worke , the foot will walke . get thy heart purged and washed , and it is impossible that thy life should be foule . . in vaine do men struggle and strive to cast off some wast boughs of sinfull actions , if they seeke not to strike up the roote . thou wouldst avoyd oathes and lyes in thy tongue , but shalt never doe it while thou hast a swearing and lying heart . thou wouldst avoid fornication and adultery in the act , in the eye , in the speech , but never shalt thou stop this issue , if thou hast an adulterous heart : and so in other sinnes . quest. how may i cleanse my heart ? answ. cleannesse of heart is in two things . . justification by the blood of christ imputed and applyed , ioh. . . . . sanctification by the spirit , which stands in two things . . in parting with our filthinesse , as evill thoughts , pride , hypocrisie , stubbornnesse , malice : in a mortification of all inward lusts . . in attaining a new estate in all the inward faculties , a planting and cherishing of all graces . thus ( as our saviour saith ) he that is washed is all cleane . ii. direction . from the foundation come to the streams . if the heart at any time be inflamed with the fire of concupiscence , and begin to boyle over , stay the issue with all expedition . quest. how ? answ. . covenant with all thy parts that none of them shall fulfill the lusts of the flesh . specially , covenant with thine eye , as iob , with thy tongue not to name any filthinesse , as it becommeth saints , eph. . , with thy hand not to execute any inordinate desires . . threaten thy members ; that thou wilt plucke out thine eye , cut off thy hand and foot rather then by them offend god and thy conscience . if this will not serve , beat downe thy rebellious members ( as paul ) with labour . . direction . avoid occasions of defilements by the uncleane issues of others , so did the jewes . as . come not neere uncleane persons , cor. . . avoid swearers , drunkards , gamesters , wantons , prov. . . . avoid the seate they sit on ; a place of shorter rest , psal. . . blessed is he that sits not in the seat of wicked men ; lev. . . . shunne the bed they lye on , lev. . ; a place of longer rest with them ; as one delighting in their fellowship , and tumbling with them in filthinesse . . beware of their spittle , ver . . words are cast out of the mouth as spittle . neither assent to their speeches and perswasions , ( which are still against god ) nor be dismaid from good things by their threats and reproches . this filthy froth and spittle daily pollutes many that are carelesse to avoid it . object . alas it is impossible then to avoid uncleane issues . i cannot but daily and hourely touch some filthinesse , unlesse i runne out of the world , and from my selfe . sol. . therefore as the woman having the bloody issue , thrust in daily to touch the hemme of christs garment , marc. . that his blood may heale thy bloody issues . . as seeing need of daily mercy , to true watch joyne prayer , as hezekiah , the good lord be mercifull to him that is sanctified , although not according to the purification of the sanctuary : and the lord heard him : so will he thee , where he findes a true endeavour after cleannesse . sect. viii . now followes the oblation for the uncleannesse of leprosie . the cleansing of the leper is in lev. . where we read of two sorts of oblations prescribed . . for the cleansing of him that hee might come into the tent . . after his cleansing and comming into the tent , hee must offer three lambes , one for a trespasse offering , one for a sinne offering , another for a burnt offering , with a number of ceremonies about the lambes , all leading to christ. but in this place we are onely to speake of the former , concerning his cleansing , lev. . from ver . . to . where . the leper to be cleansed must bee brought to the priest. for he onely must discerne and pronounce of it , whether it be cured or uncleane : signifying that the sinner that desires to be cleansed , must hasten to jesus christ the onely high priest of the new testament , who onely is able to cleanse and heale our leprosie of sinne , and herein is farre beyond all those types . the priest could discern of bodily leprosie , and pronounce them cleane if they were so , but hee could not make them cleane if they were not . but iesus christ can properly forgive sinne , the soules leprosie , being the healing god , and onely physitian of soules . . the priest must goe out of the campe unto him to consider him : to signifie , how iesus christ findes us when he first comes unto us , namely such as ( having the most loathsome leprosie running upon us ) have no right to the communion of saints , nor to any of the priviledges of gods people , but outcasts and aliens from god , from the faith , and from the common wealth of israel , ephes. . . . the priest must first see him healed , and then proceed to the exact cleansing , ver . . signifying a twofold action of iesus christ in the curing of the leprosie of sin . for , . he must heale the sinner by the grace of justification and sound conversion : but this is not all , for there remains a great deal to do before we can be foūdly cleansed . and therefore . he must bestow on us his spirit , to worke in us a daily growth and proceeding in sanctification , before we can be pronounced cleane . . the priest must prepare . two little live birds of the clean kinde , ver . . . two birds , to note the twofold nature of iesus christ , his deity and humanity . . two little birds , to note the humility and meane esteeme of our lord and saviour christ. . two cleane birds , to note the unspotted and surpassing purity of both his natures . . two live birds , one to die and the other to live , to note that christ had one nature to dye in , another not subject to death : as also the twofold estate of our lord iesus , his suffering and dying estate , and his glorious and exalted estate . . he must prepare cedar wood , scarlet , and ●ysope : noting ( as we have heard ) the excellent graces that christ brings to his oblation , both in regard of himselfe , his church , and his father : and signifying that christ and his graces are inseperable : and teacheth that no man can thinke to bee cleansed by the blood of christ , that is carelesse to receive his graces ; which thou must as eagerly desire as himselfe . . the use of these materialls of cleansing , concerne . the dying bird . . the living bird . . the party to bee cleansed . first concerning the dying birde . . one of the birds must be slaine : pointing at the death of christ , without which is no purging or cleansing of sinne , heb . . but one bird onely dyed ▪ so christ was put to death concerning the flesh . pet. . . . it must bee slaine over running water , that the blood might fall into the water . the blood falling into the water signified : . that a fountaine of grace by the death of christ is opened both for justification and sanctification . for water and blood here meet , shadowing the streames of water and blood issuing from the side of christ in his passion , iohn . . . the bird slaine over running water signified the innocency of the death of christ , for though he must dye , yet his blood is in pure streames , as running water is . . that this water must be running water , not standing ; signifying that there is a continuall cocke and conduit of grace overflowing from this fountaine , ever running and issuing from christ to the refreshing of thirsty and weary soules beleeving in his name . . by the falling of the blood into running water might also be signified , that the death of christ should run into the ministery of the gospell , as the waters from under the sanctuary every way . as christ spake of maries fact preparing him to his death : so much more of his death it selfe , what he hath done and suffered shall bee every where preached to the worlds end . . this water must be in an earthen vessell . not onely to signifie that christ must sweat and powre forth in his death , water and blood according to his humane nature , ( which for the time of his abasement was a fraile and brittle vessell , subject to infirmities and contempt , and in all things like unto ours onely sinne excepted ) but also that this blessed treasury of the church should bee retained and held in earthen vessells , that is , the faithfull ministers of christ ; how contemptible soever they are in the world , yet these shall cary and disperse these blessed mysteries unto men , as cor. . . secondly , concerning the live sparrow . the generall signification of it was christ now alive raised from the dead , who can dye no more , but ever liveth , and sitteth at the right hand of god , and that by the power of his divinity . and . this sparrow must be used also to the cleansing of the leper . for neither the humanity of christ without his deity , nor his deity without his humanity can cleanse or justifie the sinner . neither the life of christ without his death , nor his death without his life can availe us to righteousnesse . acts . . god shed his blood to purchase the church to himself . . the priest must dip the live bird , and the cedar , and scarlet lace , and hysope in the blood of the sparrow slaine and pure water , ver . . signifying . that the deity of christ ( which is impassible in it selfe ) can yeeld us no comfort alone , had it not been joyned to an humanity subject to passion , which is plainly meant by dipping the live bird in the blood of the slaine . for therefore the sonne of god must take our nature , to better our nature , and take our flesh , that by death he might destroy him that had the power of death . . the scarlet , cedar and hysope must be dipped also , to shew that all the graces we receive from him must be dipped in his blood , by which alone we have both accesse unto grace , and acceptation into grace . for by the dipping and union of this live bird and slaine , we come into the grace and favour of god , being united first to his humanity , then to his divinity , and so are knit to his whole person , and by him we come to the father . . the priest must let the live bird goe into the broad field , ver . . signifying . christs escape and deliverance from death , and the power of the grave . . his exaltation after he was once consecrated , his ascending on high , and being made higher then the heavens , heb. . . . the publication and manifestation of righteousnesse purchased by the death of christ , in the broad & open field of the church , and this in the daily ministery of the gospell . thirdly , concerning the party to whom this cure must be applyed . the priest must sprinkle on him that is to be cleansed , this blood seven times : signifying . that only christ jesus doth sprinkle his blood on penitēt soules , from whom only they must expect pardon & purging from sins . . that christs blood must be particularly applyed to every beleever , to every thing that is to be cleansed : partly by gods imputation of christ and his merits to the penitent sinner : partly by his ministers in the publishing and speciall applying the particular promises to every soule that is weary . . seven times sprinkling noteth . perfect justification by the blood of christ , the number of seven times , perfect sprinkling ; he is able perfectly to save all that come unto him , and needeth no other seeking of other merits to satisfie or justifie . . to put the uncleane person in minde how hardly he parts from his foulenesse : and us , that it is no easie thing to be rid of sinne . . how weakly and imperfectly our selves apply the blood of christ , that have need of so many sprinklings : to humble us for our weaknesse of faith , and slow progresse in sanctification . sect. ix . i. all these ordinances and ceremonies in discerning and curing this disease , in generall teach us two things . i. that it is no small businesse to be rid of the leprosie of the soule , and infection of sinne ; which was but shadowed in that , as that was occasioned by this . for whence is bodily leprosie , but from leprosie of the soule ? or what is it that strikes the body with such contagious sicknesse , but the infection and sicknesse of the soule ? as in gehezi , mariam , vzziah ; whose bodies were so fouly infected and deformed by the leprosie of the soule , and corruption of heart . and who sees not how the lord would lead them and us to take speciall notice hereby of the soules leprosie by sinne , in that hee committeth the knowledge and discerning of this disease of leprosie to the priests , sending them to the physitians of their soules and not to the physitians of their bodies , whom one would thinke , it more specially and properly concerned ? this should admonish us all , that if there be so much adoe to get cleane bodies , cleane faces , cleane skins ; how great our care and businesse should be to get clean soules , the soile of which cleaves not to the skin onely , but sticks closer to us then our skin or bones ; and yet wee thinke every slight sigh , or lord have mercy , or three words at our death sufficient to rid us of our sinnes , and soules leprosie . ii. how carefull the lord is to sever the cleane from uncleane for feare of generall infection . teaching . the magistrate , that as the lord puts difference betweene him that sweareth , and him that feareth an oath : so should they to incourage and countenance the clean person , that is , the godly and faithfull . david set his eyes on the godly in the land , not to maligne or wrong them , but to cherish their persons , and help up religion and the feare of god in them : as also to discountenance and terrifie the foule blasphemer , the drunkard , sabbath breaker , idle persons and gamesters , that thrust themselves out of their calling all the week long . but if a man by his course shuffle cleane and uncleane together , nay runne with the uncleane , and countenance gamesters , swearers , bibbers , how doth he execute the judgements of god ? . a good minister then stands in the counsell of god , when he severs the precious from the vile , ier. . . the priest in the law must pronounce him cleane that is so indeed . he durst not pronounce a foule person to bee cleane , nor a cleane person foule . then how dares a man that stands to judge between the lord and his people , scandalize or scorne such as endeavour most to be clean ? how comes it that we doe not heare drunkards , adulterers , theeves , swearers , blasphemours so rated and disgraced as them ? or how dare men sell praises of religion to foule atheists , swearers , haters and despisers of goodnesse ( as if men should gild rotten posts , or wash dead bricks ) making them at their death seeme as white as lawne , who all their life were white as lepers ? well , let not the despised members of christ be discouraged ; we know that the judgement of christ shall passe righteously betweene the cleane and uncleane . if thy heart be upright , let all men cast the foule brand of an hypocrite on thee , jesus christ shall pronounce thee cleane . . every good man must and will be glad of this separation , rejoyce in that arbitrement that differenceth clean and uncleane , as most savoury . wicked men can abide nothing lesse then this shedding & differencing of men . whence are so many tumults ? oh you are more holy then all other , you are the pure ones , you are all cleane , & c ? but because they have learned a trick to deceive themselves , and to hide their foulenesse ( as they thinke ) by crowding all into one confusion . now is that doctrine onely intolerable that fetcheth them out of their holes , and casts them out among their uncleane fellowes , for whose company they be a great deale fitter , then for the society of saints and beleevers . ii. note in speciall . . in that the leper must bee sent to the priest to have his leprosie discerned : we see that our lord jesus ( who was typified by the high priest ) can discerne our leprosie . thou maist hide thy sinne from man , but thou canst not deceive him , no idle excuse or fig-leafe can cover thee . if he see thee an adulterer , a swearer , an unjust person , a covetous or proud person , if he see thee an enemy , a profane person ; he will judge thee a leper . thou canst not sinne ( though never so secretly ) but thou art sure to be discerned and tryed , by him whose eyes are as a flame of fire . and if he judge thee a leper , he will pronounce thee a leper , and thou canst not appeale from , but must stand to his judgement . what if men applaud and commend thee for an honest man , a good neighbour , a just man , if he judge thee a leper ? what had it beene better , if all the congregation had taken part with a leper , if the priest pronounced him uncleane ? and if he pronounce thee uncleane , he will shut thee out of the campe , out of the society of god and his saints , till thou be est seasonably cleansed . men may faile in their censures , and shut out the cleane for vncleane ( as ioh. . . the jews did the man that was borne blind ) and hold in the uncleane for base respects : but jesus christ he shuts him out unpartially , whom hee pronounceth a leper . ii. then was the leper healed , when in the judgement of the priest hee was so ; and then the priest must pronounce him so . the priest could not make him clean , but pronounce him cleane : even so , thou art then cleansed from thy sinne , when in the judgement of christ ( our high priest ) thou art so ; who not onely can pronounce thee cleane , but make thee so . quest. but how may i know that christ accounts mee cleane ? answ. when his word by the mouth of his servant pronounceth thee cleane , accounts thee so . whatsoever yee bind or loose in earth , shall bee bound and loosed in heaven , matth. . . with ioh. . . christ onely properly pardons sinne , and remits it , . by merit ; . by efficacy of conferring ; and no minister can thus remit sinne : but every minister must pronounce and declare pardon to penitent sinners ; and when he doth this in christs name , christ from heaven pronounceth the leper to be cleane . object . but there may bee errour in the priests sentence , and the ministers judgement is not infallible . sol. the sentence of the priest was infallible , if hee kept him to the rules of inquisition : and the minister pronouncing pardon upon penitent sinners cannot be deceived ; though thou mayest deceive thy selfe in applying promises and grants of pardon not belonging unto thee . quest. what are the rules of inquisition of direction ? answ. . if by rubbing the place hee see it grow red the leprosie is in way of cure ; if it bee not red by rubbing , it is incurable : so if the sinner be ashamed and blush at his sinne , if godly abashment hath begun his repentance , it is a good signe of cure . . if the spot pricked with a needle , there come forth blood , it is in the way of cure : so sinners pricked with the needle of the law , if they have sence of paine which makes them cry out of themselves , and see the need of christ , it is a good signe . men pricked now adaies , stirre up their blood against the physician ; but such are farre from cure . . a leper was healed when his leprosie was stayed , and went no further : so hee is to be pronounced cleane who truely turnes to god ; sinne hath lost dominion in him ; sinne growes lesse and lesse ; the stirrings of corruptions are abated ; hee cannot doe as he hath done , or would doe ; nor forget that he was cured . . when the conscience is bathed in that fountaine in which water & blood have met , then is the leper clean . when by the merit of christ the sinner is fully justified , & by the spirit of christ he is in part sanctified , & riseth up towards full sanctification ; then is he truly pronounced clean . object . alas ! i am then vncleane still ; i find much foulenesse and folly present with me . sol. . the leper and sinner may be truely cleansed , never fully in this life ; for every day will make him foule even after true repentance : but wee must daily renue our repentance for daily cleansing . . remember , that the leper must shave his haire againe and againe , but hee leaves the roots behind ; yet hee was pronounced cleane , though the haire was still growing , and for all the roots . . the running water in the basen for the cure of the leper , signified a continuall flowing of a fountaine of grace from christ to the heart of the sinner , for his continuall washing . iii. what every man must doe in sence of his spirituall leprosie . something is to bee done before the cure : something after . i. before the cure . . as the leper discerning his owne misery , esteemed him an happy man that was cleane : so thou seeing this disease , must judge thy selfe most unhappy and miserable of all men , as paul , rom. . and never thinke thy selfe happy till thou hast got a cure , psal. . . every leper cried out , i am uncleane : the same must bee thy complaint and cry . . get thee to the priest : goe to christ in humility , as that leper ( matt. . . ) lord if thou wilt , thou canst make me clean ; and the least touch of christ shall make thee clean , ver . . . naaman , being strucke with leprosie , must wash and bee cleane : so must thou bewaile and lament thy estate ; wash thy selfe in the salt sea of teares , that god may wash thee with a sea of mercy . especially in greater sinnes ( as in a deeper leprosie ) take up deeper humiliation and repentance ; as david washed his couch with teares . ii. after the cure . . if god have healed thy leprosie , be thou thankefull ; so naaman , . king. . . not as the nine lepers , of whom none returned backe to give thankes . would to god one of ten were as thanfull as we ought , for so great a cure . . bring thy gift to the lord for the curing , for so the lepers were enjoyned : that is , pay thy vows ; offer up thy selfe and all thy obedience , an acceptable sacrifice unto god , rom. . . resigne unto god ; present all thy sacrifices by the high priest jesus christ , in whom alone thou canst finde acceptance . object . alas , i have nothing worthy giving unto god. sol. . thou canst give no lesse then true endeavours of obedience ; and then , be they never so weake , hee that accepts the will for the deed , will accept them . . god prescribed a smaller offering fo● the poore then for the rich ; the poore man must provide a sacrifice according to the labour of his hands : to comfort the weake christian , who offering according to his ability , is respected according to that he hath , not according to that hee hath not . . the third thing after the cure is to avoid the company of lepers , . cor. . . if a man be an incorrigible sinner , let him be to thee as an heathen or publicane , matt. . . a good lesson for masters of families to cast out leprous persons from the rest . it is incredible what mischiefe one swearer , one drunkard , one wanton , one profane beast may doe in an house . we have not more usually seene an whole house infected , and poisoned up by one plaguie person : then whole houses corrupted by some one leud person ; which suffered ( as one swine in a garden ) roots up all that is good . so much of holy persons : now follow holy things . chap. xvii . holy things , types of christ. having now intreated at large of such holy persons as wee have seene expresse types of christ ; the second generall head ensueth , which is to speake of holy things . all which in the old testament , and jewish policy did especially aime at , and point out christ after a farre clearer manner then did the former . and therefore for the confirming of our faith in the new covenant , we must goe on to shew the correspondence and agreement of the scriptures in both testaments : and that christ is the same in both ; and the faith of beleevers the same in substance , onely differing in the maner of exhibition and publication . a man that superficially lookes over the bookes of moses , and sees so great an heape of ceremonies and ordinances , would wonder what the lord meant to enjoine so many , and ( as reason would judge ) so needlesse institutions to his owne people ; of which they can make nothing by cursory , scarse by considerate reading . and hence ( whereas the jews were so superstitiously observant of the bookes of moses , as that they had at their fingers ends a great number not of the precepts onely , but of the letters and pricks of every booke and chapter : ) christians ( unlesse it be in point of history ) almost reject the books of moses ; not for their credit and truth , but for their utility and use , as not touching them . but to him that readeth and considereth will appeare : . how truely our saviour affirmeth ( ioh. . . ) that moses wrot● of him : partly by promises and prophecies , and partly describing him in figures and shadows ; so as , had the jews beleeved moses , they had also beleeved in him : but rejecting moses ( not in the generall ; for generally they beleeved him , and magnified him as their greatest prophet : but ) in the speciall prophecies and promises concerning the individuall person of christ ; therefore they could not beleeve in jesus christ. . how aptly and wisely the most wise god did accommodate himselfe to this people , in loding them with so many burdensome ceremoniall constitutions , and yet not one of them in vaine . for , , consider the nature of the people ; it was rude and dull , and needed corporall and externall elements and rudimen●s to helpe them . besides it was not onely naturally superstitious , and addicted to idolatry : but had lived some centuries of yeares in egypt , and was infected with egyptian rites . and further , they were now to goe into the land of the canaanites , and were in danger to learne their fashions , deut. . : and therefore the lord would prescribe to their whole life ( both in sacred and civill things ) abundance of ceremonies ; whereby their senses should be exercised , their faith excited , their obedience preserved , and themselves restrained from devising on their owne heads , or appointing to themselves any other worship or forme of service , then that of the lords owne prescribing , which should find them worke enough , and take up their minds sufficiently . . if we looke on the many kinds of rites , and ordinances , and compare them with the many ends which the lord had in ordaining them , we shall conclude none of them were idle or superfluous . for , . god would haue the glory of christs kingdome shadowed , and his owne religion gloriously propounded , and reverently received , not exposed to any contempt ; and therefore appoints the erection and sanctification of a stately tabernacle with all the costly vessells , and holy persons garments . . he would traine up that people in piety , and stirre up in their hearts an earnest sence of sinne , and hunger after mercy : and this hee will doe by appointing so many kinds of sacrifices , and rites about them . . he would frame them to purity and sanctimony of heart and life , and will helpe them hereto by the many lavers , purifications , cleansings , and sanctifications , of which wee have heard in part . . hee would nourish naturall love among his people ; and for this end appoints many feasts , meat and drinke offerings , and many solennities to appeare and rejoice before god. . hee would have them testifie their thankfulnesse for his great bounty , and acknowledge themselves homagers as was fit . and therefore ordaines a number of oblations , first fruits , tithes , vowes , first-borne , and many moe institutions to testifie their gratitude . . many of gods great works must bee held in their eyes , and must not bee suffered to slip out of memory . and for this purpose served many of those institutions ; as deut. . . when thy sonne shall aske thee in time to come , &c. for this end the passeover must bee yearely celebrated , exo. . . & ch. . . so also the feast of tabernacles , levit. . , . . the lord so ordered , as the jewes could not cast their eyes any way within doores or without , but some shadow or other should meet them , and preach unto them either christ or some grace by christ , or some duty unto christ. in the fields they had first fruits , first borne of cattell : in their houses the lintels must have the law written : in their bodies circumcision was a teacher : on their cloathes , fringes : if at their tables , choyce of meats : if on their children , the first borne a type of christ. so for times , places , and the rest . but that wee may propound to our selves some good order and familiar method , in which we must bound our discourse : we must know that all the holy things in the old testament poynting at christ , were . substantiall . . circumstantiall . substantiall are such as concerne the parts and substance of gods worship circumstantial are such as concern some inferior things about that worship . the former may be referred to two heads . . sacraments . . sacrifices . the difference : in sacramēts we see god giving us all good things in jesus christ : in sacrifices we present all our duty to god by jesus christ. now for the sacramēts of the old & new testamēt in general , we must in one word know , that they are outward signes , seales , and confirmations of gods word and promise of grace . for the lord knowing and tendring the weaknesse of man would informe him of his good will and pleasure two waies . . he would speake to his minde and understanding by his word and promise . . to his outward sences by externall signes and sacraments , called by some of the fathers , visible words . he is not contented by his word to declare his will , but also by sacraments to witnesse and signe that word , for our more full instruction . if before the fall he covenanteth ( by his word ) life upon condition of works , hee addeth a twofold signe to the sences of adam , the tree of life , and the tree of knowledge . if after the fall he give a promise of the blessed seed , gen. . . he enjoyneth to adam outward sacrifices and signes of that his word . if to antient beleevers before christ he promise deliverance from sinne , death , and hell on condition of faith in the messiah to come , he sealeth up this promise by two standing sacraments : circumcision , and the passeover . if to beleevers of the new testament he accomplish in his sonne , all those antient promises , and now preach salvation to all that beleeve in the name of christ crucified , dead , buried , raysed , ascended , and sitting at the right hand of his father , as ioh. . , this promise he confirmeth with two sacraments , baptisme , and the lords supper , as speciall seales of his grace . thus is the lord still like himselfe in all ages , and provideth fully for our direction and consolation , for our strength and assurance in the covenant of grace and salvation . but to come nearer our purpose . the sacraments of the old testament were either before the fall , or after . of the sacraments in paradise before the fall ; we are not to speake , as the tree of knowledge , and the tree of life : because . they sealed the covenant of works , not the covenant of grace . . they concerned the first adam without any respect or reference to the second adam : there was no need of christ , and consequently no type of him . wee are onely to speake of jewish sacraments types of jesus christ , and so reject them which never aymed at christ , but were before any distinction of jew or gentile . these jewish sacraments were either . ordinary or standing . . extraordinary and occasionall . ordinary were . circumcision . . passeover circumcision was the sacrament of entrance and receiving the jew into gods covenant . the passeover was a sacrament of continuance and growth in that covenant . extraordinary , which were in some resemblance both to them , and the two sacraments of the new testament . . to circumcision and baptisme answered the sacraments of the cloud and the red sea. . to the passeover and the lords supper answered mannah from heaven and water out of the rock . of these wee must ( by gods assistance ) speak in order , not what we might , for that were endlesse , but what we must necessarily , so far as they preach christ unto us , or may set us nearer unto him . chap. xviii . circumcision , a type . herein . what it is . . how it figures christ. . observations . i. circumcision was a sacred rite ordained by god ; wherein , by cutting off the foreskins of all the males of the jewes in the eighth day , the covenant of god made to abraham was sealed up to him and all his posterity . . a sacred rite ordained by god : god is the author : for . he onely that can promise and give the grace , can seale the covenant . . abraham received it of god , rom. . . therefore god gave it , . the institution is in gen. ; where is the word of institution , . in commanding , . in promising . . the subject of circumcision were all the males of israel descending of abraham . for these must be distinguished from all families of the earth , gen. . . neither may we thinke that women were excluded out of the covenant of grace , for they were cōprehended under the circumcision of males . and god spared the weaker sexe ; because it was enough to bring them within the number of abrahams posterity , to be borne of the males circumcised . besides , as the males carry a speciall type and resemblance of christ , ( as cor. . ) in order to the female : so was it fit they should have the thing and ceremony of circumcision , and the female onely the vertue and efficacy , junius . . the part must bee the part generative . gen. . , my covenant shall bee in your flesh ; and ver . . circumcise the foreskin of your flesh . the very place shewes that circumcision aymed to remedy the corruption and uncleannesse of mans nature , whereof it admonished abraham and his posterity . for neither abraham nor any of his were chosen into the covenant , because they were cleaner or holier then other ; but that they might be holier . gods election is free , who makes choyce of them that need circumcision as well as any other . . the time , the eight day : because . the lord had a mercifull respect to the tendernesse of infants , . not to distinguish , but that those infants also were within the covenant , that dyed within that time : . because whatsoever was borne of man or beast was legally impure , and in their blood till the eight day , and therefore no beast must be offered to the lord till the eight day , exod. . . and ch . . . no nor men of other nations servants or other must be circumcised but upon the eight day from their comming in , . this precise observation of the eight day was not without a mystery , either poynting to the resurrection of christ on the eighth day , or leading beyond the weeke of this present life ( in which we cannot be perfectly circumcised ) unto that eight day in the life to come , when all our corruption shall be cut away , and perfectly and at once abolished . . the end of circumcision was to seale up gods covenant made with abraham . this covenant had three clauses , . of the multiplying of his seed in christ : . of the inheritance of the land of canaan , being a type of heaven . . of the blessed seed , the messiah that was to come of him typified in isaac , and so was circumcision a seale of the righteousnesse of faith , rom. . . ii. circumcision figures christ : i. as it was a jewish sacrament , wherein christ shined out clearely ; who was and is the substance of all sacraments both jewish and christian ; for christ is the substance of the whole covenant , and all the seales of it . in this sence the apostle calls it a seale of the righteousnesse of faith : namely . a seale of secrecy , that locked up the covenant onely to that people . . a witnessing seale whereby ( as by a visible , perpetuall , and sensible signe in their flesh , which they could never lay off ) the lord would still hold in their sences , his owne promise of grace made unto them in the promised messiah , and their promise of obedience made backe againe unto god to become his people . which promise of theirs , howsoever they were to endeavour in ; yet could it not be fully performed for them , but in the promised seed , in whom their imperfect obedience and indeavours were to be covered and accepted . and thus is every sacrament a signe . of grace . . of duty , and a religious signe binding god to man and man to god ; . a strengthning and confirming seale , by which the lord pleased to ratifie the promise of grace , and seale up to them the inward and invisible circumcision of the heart ; called the circumcision of christ , col. . . because he only by his spirit can worke it , deut. . . ii. circumcision figures christ , as it was a signe , . memorative of the covenant of god made with abraham and his seed , gen. . . which mercifull covenant was founded in christ jesus , out of whom god never contracts covenant with any man. he onely slayes hatred , and makes god and man to walke together as friends . . figurative , or representative ; foreshewing . that the messiah should bee borne of abrahams seed , and not of the uncircumcised nations , who being to be a minister of the circumcision , was also to receive circumcision himselfe , which was shadowed in all their circumcisions . . in their shedding of blood by circumcision , was represented to their eyes the shedding of christs blood ; not onely in the first fruits of his bloodshed in his circumcision ( which was a part of his humiliation , and a parcell of the price payed for our sins ) but also the full powring out of all his blood in sacrifice upon the crosse , wherein the circumcision of christ was fully accomplished . . was shadowed their duty also ; that having shed the first fruits of their blood in circumcision in obedience to god , they should be ready to shed all their blood for him whom they expected to shed all his blood for them . . a distinguishing signe of the jewes from all other people who were without god , without christ ; and they onely a chosen seed in that blessed seed , in whom all their prerogatives were conferred and established . . a demonstrative signe , . of the naturall sinne and disease of man ; and therefore it was placed in the generative part , to admonish abraham and his posterity of their uncleannesse ; for things cleane need no circumcision nor ablution . abraham and his seed must be led out of themselves . . to demonstrate the cure and remedy by the messiah to come , cleansing our natures two waies , . by bearing upon himselfe the imputation of our impurities ; . by healing them in us , partly by his merit and bloody death bestowing a perfect righteousnesse upon us ; partly by his spirit daily sanctifying and circumcising our hearts : thus hath this sacrament preached christ unto us . now the observations to make it usefull . i. take notice of our owne estate to humble us , both in state of nature , and in state of grace . i. in our nature , wee are all sprung out of a corrupted seed ; which although we would forget , yet the lord in this sacrament tooke care that his people should carry upon their bodies the signe of sinne and death , seazing upon their whole nature . in place of which comes our baptisme presently after our birth ; shewing that a man in his very first frame is filthily polluted , and goeth astray even from the wombe , psa. . . whence also it is called , originall sinne . . because it hath beene from the beginning of the world . . because it is the originall and beginner of all sinne in us ; it is the first of all our sinnes . . from our beginning , even from our conception . psa. . i was conceived in iniquity ; and we from it called the children of wrath , that is , laid under wrath even from our childhood , eph. . . . after grace received see the weakenesse of our faith . abraham , the father of the faithfull , needeth this pledge and seale to support his weake and shaking faith . who can say , my faith is strong enough , which is ever imperfect in the best , who know but in part , and beleeve but in part ? why else did the lord appoynt the use of sacraments to the strongest beleevers , and that all their life long ; but to put them in minde of the weakenesse of their faith , which needeth such continuall props and supports ? neither is it marvell that men are so heavy to the reverent receiving of the sacrament , because they see no want , no neede , no benefit of faith ; they feele not the weakenesse of faith , which would breed desire of strength , and drive them to the diligent use of the meanes . ii. if christ be the truth of circumcision , then every christian in the new testament must be circumcised as necessarily as the jewes in the old . and though the ceremony and act of circumcision bee worne out : yet the truth of circumcisiō as neerely belongs to us now adayes , as of old it did unto them . in whom wee are circumcised through the circumcision of christ , speaking of the gentiles converted unto christ. in which words , the apostle plainely distinguisheth between jewish circumcision and christian , between legall circumcision and evangelical , between moses his circumcision and christs . here . what this evangelicall circumcision is . the difference from legall . . the marks and notes of it . . the motives . this christian circumcision is described ( col. . . ) to bee a putting off the sinfull body of the flesh ; that is , in plaine termes , the mortification of the body of sinnes that are in the flesh . for the truth and kernell of circumcision never stood in the cutting off a peece of skinne ( that was but the shell of it ) but in cutting off the lusts of the heart and life , and parting from corruptions of nature , which rebell against the spirit . and this wee have in christ alone , being as farre beyond the circumcision of the old testament , as the truth useth to excell the type : as far as christ is beyond moses , or heaven above earth . this renovation of minde was . signified by that ceremony . . promised by every circumcised person . the difference betweene this evangelicall and that legall circumcision , is . in the efficient . that was appoynted by god to bee made with hands : but this is a wonderfull worke without hands , done by the finger of god himselfe . the mortification of sinne is so honourable a worke , as the hand of man and angells cannot do it . . in the subject . that was wrought upon the seed of abraham according to the flesh : this onely upon abrahams seed according to the faith , upon beleevers and members of christ. that upon the jew without : this upon the jew within . that upon ismael as well as isaac : here no ismaelite is circumcised . that was circumcision of the naturally borne , and males onely , of jews onely : this is of the supernaturally borne againe , male or female , jew or gentile , for in christ all are one . . in the proper seat . that was ceremoniall in the flesh ▪ this morall in the heart . in that a naturall part was wounded : in this the very corruption of nature . that dealt with flesh in substance : this with the body of flesh in quality . . in the end . in that every man was circumcised in himselfe , and his blood shed to fulfill the rite of the law : in this all beleevers men and women are in christs blood once circumcised to fulfil the rigour of the law. . in the effect . by that , the person was received into the society of gods people according to externall profession : by this the sinner is received into inward and eternall fellowship with god , and into communion with gods people . . in the latitude or extent . in that , the priest circumcised in one part of the body : in this christ our high priest circumciseth the whole man. in that , one beloved part was cast away with griefe and sorrow : in this , the whole corruption of nature , and all beloved sinnes ; with no lesse griefe and sorrow of heart for them . . in the durance and continuance . that was temporary , but till the comming of christ ; who razed the type , and raised the truth : but this is to continue for ever , till the second comming of christ ; and is most perfectly finished and consummate in heaven . the notes or markes to know inward circumcision attained by christ , are these . . the party to bee circumcised was presented and offered to this ordinance of god , as willing and contented to part with his flesh and blood in obedience to god : so here thou hast begun thy circumcision , if thou hast offered up thy soule , body , and all , a reasonable sacrifice to god , rom. . . willingly mortifyng all the deeds of the flesh , and denying and renouncing all fleshly lusts and affections , which are as neere and as deare unto thee as the parts of the body . so col. . . it must bee a putting off the sinfull body ; implying , not a suffering it onely to bee violently taken and cut away : but a voluntary putting away , and parting with it . indeed in legall circumcision the infant could not cut away the flesh of his body : but in evangelicall circumcision thy selfe must put off this sinfull body of flesh , and be more then a meere patient . . as there the whole body was wounded in one part : so see thy whole body of sinne bee wounded in all parts , not one member spared , col. . . put off the sinnefull body : no sinne must raigne , none unresisted . and therefore , . labour for an heart circumcised . there the lord begins this worke , deut. . . and chap. . . there see thou hast begun . see thy desires be sanctified ; that the thoughts of thy heart and inward affections be watched and garded ; not suffered to be earthly , wanton , impious , disordered , or unfruitfull . this purging of carnall affections , and fastning them on the right object , is a note of inward circumcision , deut. . . . see thine eare bee circumcised . act. . . the jews are reproved for uncircumcised eares . all sinnes of the eare must bee circumcised ; and that is done in opening them to heare god and good instruction , and shutting them against slanders , false tales , wicked counsells , doctrines of libertie , and the like . . circumcise thy lips ; which then are so , when they are able to speake for god. moses ( in exod. . . ) complaines that his lips were not enough circumcised . all the sinnes of the tongue must be cut off . this circumcision admits not a lie , an oath , a slander , a deceitfull , or filthy , or uncleane speach , unmortified . . all sinnes of the eye must be circumcised , by making covenant with this member ; not suffering the eye to bee envious , covetous , wanton , scornfull , adulterous . and so examine all the parts , that no sinne bee peaceably admitted , without drawing blood upon it , as was in circumcision . . as in that circumcision was sence of much paine and griefe in the body ; as we see in the shechemits , gen. . : so in this ( where ever it is ) is affliction of conscience , paine of spirit , pricking in the heart ; as in the converts , act. . . which makes the circumcised mourne , and cry out of himselfe ; judging himselfe , and breaking his heart with godly sorrow for sinne . the priest could not take the knife , and cut off the piece of flesh without paine and sorow of the child : neither can the minister take the sharpe weapon of the law to wound and cut the body of flesh in any part , but it will be painfull and sorowfull to the child of god ; who will judge and condemne himselfe , and dares not stand out the threats of the law , as many contemptuous rebells doe . an hard and secure heart is an uncircumcised heart : good iosiah will tremble at the word ; but all gods words and plagues stirre not pharaoh . . as that part cut off was never set to the body again , but was taken quite away for ever : so in this circumcision of christ , is not a parting with sinne onely for a time , but a ceasing of sinne , that is , a constant endeavour to forsake all sinnes , inward , outward , secret , open : a parting from pleasing , profitable , deare , and bosome sins ; saying to them ( as ephraim to his idols , hos. . . ) get yee hence ; what have yee to doe here ? with resolute purpose never to give them entrance , or entertainment more . those that fall to their former sinnes , as who forget they ever washed ( like dogs and swine ) were never circumcised . the skinne once cut off died for ever : such a dying to sinne must bee in this circumcision . . in that was a joyning to gods people , and a receiving of the party into the church and family of god : see if thou beest joyned to gods people , not in outward profession but in sincere affection ; embracing them that feare god , delighting in their society , giving them the right hand of fellowship , and with the hand the heart ; separating from the fellowship of the uncircumcised and profane , as the jews medled not with the samaritanes . doest thou professe circumcision and grace by christ , but oppose and pursue the professours of christian religion , as ismael him that was borne after the promise ? a plaine signe , all thy circumcision was made with hands . thy body was washed with water of baptisme : but thy heart is unwashed , untouched with any water of saving grace . . in that was a joyning and admittance to the outward worship of god , and externall communion in all holy things : so here thou art become a true worshipper ; not outwardly in the letter and ceremony , but inwardly in spirit and truth : a iew within , rom. . . phil. . . we are the circumcision , which worship god in the spirit . hee that worships formally , for fashion , for law ; and in the meane time can contemne the power of godlinesse ; cannot away with inward watchfulnesse , sincerity , strictnesse : though by baptisme he be brought to the externall communion of the church in holy things ; all is but in the letter , without all circumcision of the heart . . in that was much rejoycing as in a great priviledge ; and the jew did much boast , and beare himselfe upon this prerogative ; partly upon the externall worke ; partly on their distinction by it ; partly because it manifested them sonnes of abraham according to the flesh : and much was their praise among men : but true circumcision rejoyceth not in abraham , but in christ ; hath no confidence in the flesh , but renounceth all outward things , and settles his rejoycing in christ alone and his merits ; counting all other things drosse and dung in comparison of him . let the jew trust in circumcision by the worke wrought , as our judaizing papists doe in their sacraments ; let him glory of abraham his father , ioh. . . that hee is beloved because the seed of abraham : wee are chosen in christ , not in abraham . in him we have atonement and become a beloved people , and not in abraham . in him wee come boldly to the throne of grace , and speed in our suits : in him we glory all day long . we trust not in good meanings , as simple ignorant persons ; nor in merits , as wilfull blinded papists ; nor in any thing within us , nor without us , nor without christ. all our joy and trust is in himselfe alone . and this is true inward circumcision , phil. . . the motives are . . all outward service and ceremony without this , is rejected ; as preaching , hearing , praying , fasting , weeping . all thy service and labour is lost , if by the spirit of god thy mind bee not renewed , and faith and conversion wrought in thy heart . for as the jews ( being circumcised ) were challenged to bee uncircumcised ( though they had the foreskinne of the flesh cut off , and had the circumcision made with hands ) and were so farre unworthy of abrahams●eede ●eede , as that they are called , witches children , seed of the whore , isai. . . and act. . : so art thou not circumcised , which art onely outwardly , rom. . . a jew without , or outward , is as good a worshipper as thou . . if we cannot say truely , that now not the jews , but we are the circumcision , col. . . our persons are no better before god , then an uncircumcised person in the law . therefore if thou art not thus circumcised , thou art . . an exceeding hatefull person . so david of goliah by way of reproch and contempt : this uncircumcised philistine . . thou hast no part in the promised messiah no more then he . . no portion in canaan , not a foot in heaven : all thy portion is in earth . . no member of the true church , but without the communion of saints . . as he was in state of death and judgement , deut. . . ier. . , : so thou shalt bee condemned as surely for want of a sanctified and circumcised heart , as he for contemning circumcision of his flesh . col. . . yee were dead in the uncircumcision of the flesh ; without the life of god in grace , without hope of the life of glory . chap. xix . the passeover , a type . the second ordinary sacrament of the jews , lively representing jesus christ , was the passeover , instituted , exod. . to be a lively type of christ. . cor. . . christ our passeover is sacrificed for us . the name of this sacrament hath in it the occasion , for it was ( by god ) therefore instituted in memoriall of their great deliverance in aegypt , when the destroying angel ( who slew all the first borne in aegypt in one night ) passed over all the israelites houses , whose doores and posts were striked with the blood of the paschall lamb slaine and eaten in that house . wherein the godly iews were not to fixe their eyes in that externall signe , or the temporary deliverance signified ; but to cast their eye of faith vpon the messiah and true paschall lamb ; by means of whom , the wrath and revenge of god passeth over all those , whose soules are sprinkled with his blood , and who by true faith feed upon him . and therefore , howsoever the word , passeover , hath in scripture many significations , both proper and figurative ; i understand by it the whole institution of god concerning the lamb called paschall . in which we shall see iesus christ most lively pourtrayed before vs ; and that this one legall sacrament preached ( not obscurely ) to the ancient iews , the whole doctrine of the gospel , and grace of salvation by the onely suffering of iesus christ. this will appeare in five things . . in the choice of the sacrifice . . in the preparing of it . . in the effusion of blood , and actions about it . . in the eating and conditions therein . . in the fruits and use . sect. i. i. in the choice of the sacrifice . the lord appointed it to bee a lamb , or a kidd : notably signifying jesus christ ; whom iohn baptist called , the lamb of god , taking away the sinnes of the world , ioh. . . christ is a lamb , . in name , revel . . . in the midst of the elders stood a lamb. . in qualities , in respect of innocency , patience , meeknesse , humility , obedience to the will of his father to the death , not opening his mouth , isai. . , in fruitfulnesse and profitablenesse to feed us with his flesh , and cloath us with his fleece of righteousnesse . . in shadows , being figured in all those lambs slaine , especially in the paschall lamb . in which shadowes or figures hee was ( not yearely onely , but ) daily held before the eyes of beleevers ; and so here we consider him . in this lamb for his choice must be foure conditions . . condition . it must bee a lamb without blemish , verse . every way perfect without any spot or defect : signifying the most absolute perfection of jesus christ ; who was , both in respect of his person and actions , without all spot and exception . . pet. . . as of a lamb undefiled and without spot . heb. . . such an high priest it became us to have , as is holy , undefiled , separate from sinners . the reasons are two . . because else his ransome were insufficient . . he must be perfectly righteous that must become a righteousnesse to many . . condition . it must bee a male , for three reasons . . reason . to note the excellency , strength , and dignity of christ , proper to that sex . for although he seemed a most weak man in the state of his humiliation ; yet must hee be , not effeminate but masculine ; strong , stout , and potent to destroy sinne and death , and to foile all the enemies of mans salvation . christ indeed must be the seed of the woman ; but the woman must bring forth a man-child , rev. . . and though he must be borne of a virgin , yet the virgin must bring forth a sonne , isa. . . for he must divide the spoyle with the strong , isa. . . . reason . consider christ in both his natures , it was fit he should be a male as the lambe was . . as he was the sonne of god it was meet hee should bee of the more worthy sexe of men ; for it was unfit that the sonne of god should be the daughter of man. . as being man , he was to be the messiah , the seed of abraham , the son of david ; and so to be circumcised , to bee a fit minister of circumcision . . reason . consider him in his office . hee was to be a king , a priest , and a prophet of his church ; all which necessarily require him to be a man , a male , as the lambe was . we conclude therefore hence , that being the head of the whole church , he must be of as worthy sexe as any of his members . iii. condition . the lamb must be of a yeare old , ver . . to signifie that christ dyed at a full and perfect age , in his strength ; and therefore had experience also of our infirmities . for a lambe of a yeare old is at his state and growth , and a lambe of a yeare old is acquainted with many miseries : even so our saviour , living to the full strength of a man , was a man full of sorrowes , and acquainted with infirmities . see heb. . . we have not an high priest which cannot be touched with the feeling of our infirmities , but was in all things tempted like us , yet without sinne . iv. condition . he must be taken out of their own flockes and folds : for so moses to pharaoh , exod. . , thou must allow us our beasts for sacrifice to offer to the lord. plainly signifying , that christ was to bee an israelite : and within the fold of gods owne people ; for he was to be of the seed of abraham ; and salvation was of the jewes , ioh. . . yea and the lords owne law requires , that the king should bee taken from among his brethren , deut. . : and much more the king of the church , being king of all kings . sect. vii . ii. iesus christ was as evidently expressed in the preparation of the paschall lamb ▪ wherin the iews were tyed to sixe observations . i. observation . the lambe must be severed from the flocke , ver . : to signify iesus christ seperated by god the father to the office of mediator ; and that two waies , . by gods eternall decree ; hee was a chosen servant of god to the most excellent service in heaven and earth . isa. . , my elect servant . and thus is called a lambe seperated from before the foundation of the world , . pet. . . . in due time actually seperated from all the rest of the flocke , by . a supernaturall conception by the holy ghost ; whereby he became an high priest seperated from sinners , all the rest of mankinde remaining sinners . . by a miraculous birth of a virgin , being the seed of the woman . . by an unconceivable union of the two natures , divine and humane , in one person ; by which he became our immanuell , god with us . . by a solemne and heavenly inauguration into his office at the brinke of ●ordaine ; by which he was openly proclaimed the chiefe doctor and prophet of his church . thus it became this lambe of god to be actually seperated from all the rest of the flock : because for all the rest he was to pay a greater ransome and price , then any other that could be found amongst all mankinde . ii. observation . the lambe thus seperated must be reserved and kept alive foure daies ; even from the tenth day of the first month till the fourteenth day of the same month , ver . : wherein was signified the very particles of time of christs both ministery and passion . . for his ministery . christ must not bee sacrificed presently so soone as he is borne , nor so soone as he is baptised and seperated , but after that seperation must live about foure yeares to preach the kingdome of god , and then be offered up ; that his death might not be as a seale to a blancke , but might confirme all that holy doctrine delivered by his owne mouth and ministery to the world . . for his passion . the time of it depended not on the will of man , for his enemies sought many a time before to slay him ; as herod in his infancy , mat. . . the jewes tooke up stones to stone him , ioh. . : the nazarites would breake his necke from an hill , luk. . . and many other attempts were made against his life ; but his time was not then come , the lambe must be reserved foure daies . and this very moment of time was determined and registred in gods most certaine and unchangeable computation : act . . being delivered by the determinate counsell and foreknowledge of god. whose wisdome so ordered that , . as the lambe was taken in the tenth day of the first month : so christ came into ierusalem about the tenth day of the same month to suffer ; as appeares , ioh. . for upon the sixth day before his passion , he came to bethany , ver . . and the next day he went to ierusalem , which was the fifth day before his passion , ver . . . as the lambe must be slaine the fourteenth day of the first month ( which answereth to our march ) and at the full of the moone : so , that no man might be deceived in our paschall lambe , he must be sacrificed at the passeover , the same day that the lambe must be slaine ; in the full moone to note the fulnesse of time now come which was so long before appointed , and in such a month as when light prevailes against darkenesse , and every thing revives and springs : to signifie that christ by his suffering chaseth away our darkenesse and death , and brings in light and life , and a blessed spring of grace and glory . iii. observation . the lambe must be slaine , ver . : signifying that jesus christ being ( as that lambe of a yeare old ) in his vigour and strength ( who by reason of his age and strength might have lived longer ) must not onely dye , but by a violent death , and that by israell . noting . that christ must be put to death by the jews , . that the benefit and merit of his death redounds to his church onely : the redeemer must come unto zion , isa. . . object . how was hee then a lambe slaine from the beginning of the world , before the iewes were in beeing ? sol. two waies . . in regard of gods decree , whereof a promulgation was made in promises and types , and an acceptation as if it had beene already done : . in regard of man : he was slaine onely one time as to the act , but in all times as to the fruit : because the perpetuall power and efficacy of christs sacrifice was begunne with the world , and extended to all beleevers of all ages , who onely diversly apprehend it . iv. observ. the lamb must be slain between two evenings : . to put them in remembrance of their deliverance in aegypt , which was in the evening : . to note that our paschall lambe should be slaine towards the evening of the world , that is , in the last times , heb. . . . that christs sacrifice was to succeed in the same time of their evening sacrifices , which were daily to be offered , exod. . . and so to put end to them , dan. . . to note the very houre as well as the day of christs suffering on the crosse. to understand which we must know that the jewes distinguished their artificiall day into foure parts : from sixe to nine , from nine to twelve , from twelve to three , from three to sixe : this last part was counted the evening of the day , and the next three houres the evening of the night : in this fourth part of the day used the paschall lamb to be slaine , and the rest of and all their heaviest burthens . . all that sprinkling of blood in their houses , so long as they despise the blood of jesus christ , shall never get them protection from the revenging angel. we must pray that god would please at length to remove their vaile from their hearts , that they may submit themselves to the righteousnesse of god. rom. . : that so all israel may bee saved by acknowledging the deliverer out of zion ; of whom was prophecied ( isai. . , ) that he shall turne away the ungodlinesse from iacob . sect. iii. iii. the paschall lamb directly aimed at christ our true passeover , in respect of the blood and actions about it , which were three . . the blood of the lamb must be saved in a basen , verse . it must not bee shed upon the ground to bee troden under foot : signifying the preciousnesse of the blood of christ : . in respect of god ; . of christ ; . of the church . for , . god the father highly prizeth this blood , and saves it in a golden vessell , that it may be ever before him ; and that the streames of it may pacifie his displeasure , and confirme the covenant of grace with his church , whence it is called the blood of the covenant , heb. . . it was precious in regard of jesus christ ; seeing every drop of it was the blood ( not of an innocent man onely , but ) of one that was god as well as man , act. . . god with his owne blood purchased the church ; and therefore it was a blood of infinite vertue and infinite merit . . every true member of the church doth most highly esteeme it , as the most precious thing in all the world ; and with great care and reverence receives it into the vessell of precious and saving faith , and there keepes it safely , as men doe their most precious commodities . . the blood of the lamb must be sprinkled upon the lintell and side posts of the doores of the israelites , vers . . . in that it must be sprinkled , it signified that the blood of christ must be applied unto us ; for our righteousnesse stands not in the shedding of christs blood , but in sprinkling and application of christs blood shed and sprinkled upon our soules and consciences to purge them from dead works . . it must be sprinkled upon the posts and doores , so as the israelites could neither go out of doores nor in , but they must see on all sides the blood of the lamb : signifying that they and wee should both at home and abroad , going forth and comming in , and on all occasions have the passion of jesus christ before our eyes , in the holy meditation and deep contemplation of it . . it was not enough for the jew that the lamb was slaine , and the blood shed within the house ; but it must be sprinkled without doores , that every man might see it : and signifyed , that if christ blood and the merit of it be shed in the houses of our hearts for justification and righteousnesse , the sprinkling of it will appeare and bee seene without , in holy life and practise of sanctification . . this blood of the lamb must not bee sprinkled with the bare hands , but with a bunch of hyssope dipt in the blood , vers : which signified , that every one which puts forth his hand , is not sprinkled with christs blood , unlesse he have provided this bunch of hyssope . hyssope is faith : and faith resembles this herbe in foure things . . it is a ground herbe , low and weake : so faith in it selfe , and in us , is weake , fraile , feeble , and of most despised . neither hath every man that hath hyssope in his garden , this bunch of hyssope in his heart . . rooting in a rocke . ( for so it used among the jews ) whence some thought it to bee pellitory of the wall . faith roots it selfe upon the rocke jesus christ , and cannot grow or prosper in any other soile . other hyssope roots in earth , this in heaven . . it is an herbe cleansing and curing . faith onely is an herbe of soveraigne vertue both to purifie the heart , act. . : and to heale all the wounds of conscience . act. . . the gaoler wounded and pricked in heart must beleeve in the lord iesus christ , and bee saved . our lord himselfe was wont to say to distressed persons , according to thy faith bee it to thee . . it was fitter then other herbes for the receiving and sprinkling of liquor : so faith , although a low and weake plant , is onely fit to receive the precious liquor of the blood of christ. onely faith draws vertue from christ ; as in the poore woman that stood behind christ , marke . . and the want of this bunch of hyssope disables christ from doing thee any good . christ could doe nothing in capernaum for their unbelief . i. note hence , how wee are to prize and magnifie the blood of christ. for if the shadow of this precious blood must be so preserved , so carefully saved in a costly vessell : how much more ought the blood it selfe ? quest. how may i prize the blood of christ ? answ. , consider , with the dignity of the person , the infinite value of it : that it is able to purchase the whole church of god , act. . . which a thousand worlds of wealth could not doe . no wealth in heaven or earth besides this can redeeme one soule : and therefore the apostle , . pet. . . sets this precious blood against all corruptible things , as gold and silver , and things so much set by amongst men . . consider the precious things which it procures us both in earth and in heaven . . here below it procures us foure things . . reconciliation and peace with god , rom. . . and ephes. . . wee which were farre off , are made neere by the blood of christ. . a sweet tranquillity of mind and peace of conscience , which all worldly treasure cannot purchase ; because now wee are within the covenant of god , living in his love which is better then life ; and in this love is no lacke , but an abundant supply of all needfull things . all which covenant of grace is made and ratified by this blood , therefore called the blood of the covenant , heb. . . victory against all the malignity of our spirituall enemies even the greatest : satan himselfe who is overcome by the blood of the lamb , revel . . . . immunity and safety from all the judgements and dangers threatned against our sinnes ; else had we died without mercy for despising moses law , heb. . . for if there were such force in the blood of the type , that by the effusion of it the israelites lay safe and untouched of the revenging angel , heb. . : much more in this blood of jesus christ to cover beleevers in his name , from the hand of gods revenge due to our transgressions . . this precious blood now in heaven procures us the most needfull and excellent good things above all that wee can imagine : especially two wayes . . by opening heaven for our prayers ; for this blood pleads for us now in heaven , and speaks better things for us then the blood of abel , heb. . . that called for vengeante against the sinner : this intreateth for daily grace for daily sinnes , and procures daily mercies for daily supplies . . as to our prayers , so this blood openeth heaven to our persons . this blood onely rents the vaile asunder , and makes a way into the holy of holies , and gives entrance into the kingdome of heaven . heb. . . by the blood of jesus we are bold to enter into the holy place . this blood is the onely key that unlocks heaven ; for else the lord dwells in light which no flesh can have accesse to , tim. . . namely without christ and the shedding of his blood . ii. is the blood of christ so precious ? take heed of prophaning this precious blood ; take heed of sinning against it . consider of that sore punishment which he is worthy of , that treads under foot the sonne of god , and counteth the blood of the testament unholy , heb. . : he cannot expresse the greatnesse of the punishment in words , but leaves it to all mens mindes to consider of . quest. how may a man prophane this blood ? answ. . by undervaluing it ; as papists , who thinke it insufficient to ratifie the covenant unto them without other additions and supplies from themselves and others ; yea ascribe as much to the blood of thomas becket and other traytors , as to this blood . . to be ashamed of christ and his sufferings . the jewes must strike the lintells of their doores with the blood of the paschall lambe , that all might see they were israelites : signifying that we must openly professe christ , and not be ashamed of his death and ignominy , which is the life of the world , at which , notwithstanding , the greatest part of the world stumbleth at this day . to shame at the profession of christ , is to contemne his blood . . to contemne it in the meanes in which the lord would hold it before our eyes : to reject or neglect the preaching of the word , wherein christ is crucified before our eyes , as he was to the galatians , chap. . . to neglect and despise the sacrament , in which his blood is after a sort powred out to the mind and sences : or unpreparedly to receive the sacrament , and in the unworthinesse of a guilty conscience ; is to make ones selfe guilty of the blood of christ ; as pilate , iudas , and the soldiers were . . to despise and wrong the godly , descended of the blood of christ : redeemed with the blood of christ : to hate the church of god , and abuse the members of christ ; is to crucifie againe the sonne of god , and despise the price of our purchase . in that ye do it to one of these little ones , ye did it to me . thou canst not draw blood of the saints , but thou sinnest against the blood of christ. . to prophane it in gracelesse swearing , as those branded bell-hounds that sweare commonly by wounds or blood , as if this precious blood were to be engaged on every base occasion . well , they carry wounds in their consciences , and powre out the life blood of their soules . sect. iv. iv. in eating the paschall lambe , jesus christ was typified . to this eating many conditions are required , concerning . time . . place . . persons . . manner . . measure . the time . it must be eaten at the same time ; and in one evening must all israell eat the passeover . . in the evening to signifie our estate of darkenesse and misery by sinne and death , till christ came , and when christ came to be our ransome . . in one and the same evening , to note the holy agreement and consent of the whole church in the faith of christs death and passion ; to which well agrees the constitution of our church , ordaining the supper succeeding it in the same time , so all superstition and formality be avoided . the place . . every particular lambe must be eaten in one house : to signifie the unity of the church of god , the house of the living god , and the spirituall conjunction and agreement of all the faithfull in one bread and one body , cor. . . . if one house sufficed not to eate up one lambe , they might call in their neighbours to a competent number ; which might bee about a dozen , as in our saviours family : to signifie . that the gentiles in time , by the voice of the gospell , should be called in , to the participation of christ the lambe of god , and to the fruition and feeding of the same lambe with the israelites . . no number is assigned , because the lord onely knowes who are his . . because there were many lambes to bee slaine , they must be eaten in many houses ; so as no man must abstaine from the passeover in paine of death : signifying the speciall application of the same christ to severall persons , families , and the church is no salvation . . in the night of errors , heresies , afflictions , and persecutions for the truth ( when god revengeth the worlds contempt of his grace ) if we would bee safe wee must keepe our selves within the church , not departing from the particular house or church in which we are , to joyne to idolatry or errors , least gods revenge overtake us , as the waters overwhelmed all that were without the arke . ii. the manner prescribed to all passeovers ensuing stood in three observations . . they must eate it with unleavened bread : signifying , that if we would feed on christ our passeover , wee must purge out all old leaven , and become a new lumpe , cor. . . this old leaven is the fusty , swelling , and spreading corruption of our owne wicked nature , the leaven of sinne , false doctrine , heresie , corruption of manners , sowre and tart affections , that will not stand with the receiving of christ and his benefits . all this we must purge out , and study for sincerity and truth in judgement , in affection , in action . . they must eate the passeover with sower herbs , as sawce : signifying , . true repentance and godly sorrow of heart to bee inseperable with the true apprehender of jesus christ : . that christ and his crosse are inseperable , and that afflictions ( as sowre herbs ) are the most whole some sawce of christianity : sowre indeed , and unpleasing to the flesh , but profitable . to prepare and provoke the appetite with more cheerefulnesse and ardency to all godly duties of prayer , hearing , sacraments , mercy , patience , hope , &c. rom. . , . . to whet and provoke to the practise of all christian duties of mercy and love . . to excite the desire to bee fully fed with that sweet tree of life , and that blessed mannah ( in which is no sowrenesse ) in the kingdome of glory , rev. . . . they must alwaies in eating repeate and conferre of their deliverance out of aegypt , and in memory of that benefit provoke their thankfulnesse of god , ver . . . adding as it were to the sacrament a word of instruction : signifying . that we should alwaies remember the death and passion of christ with due thankefullnesse for so great a deliverance by it : if they must still speake of their temporall deliverance : much more we of so great and eternall deliverance by it , from the spirituall servitude of sinne , death , the divell , and damnation : . it shadowed herein its successor in the new testament , for the sacrament of the supper was therefore instituted to keepe in remembrance the death of iesus christ. cor. . . as often as ye shall eate this bread , and drinke this cup , ye shew the lords death till he come . . to be a rule for all sacraments , wherein it is necessary , that the word be ioyned to the element : i meane the word of institution , and ( if it may be conveniently ) of exhortation , that the seale may goe with the charter , as ( even in these shadowes ) the lord himselfe straitly enjoyned : these were the lawes prescribed for the anniversary passeover , both in exod. . , and numb . . in neither of which is any mention of any of the former lawes proper to the first passeover . the last condition in eating concerned the measure . the lambe must be whole eaten : signifying . our perfect communion with christ , who are as neerely united unto christ , as the meat we eate , which is turned into our owne substance . . that nothing in christ is unprofitable . . that christ must be received wholly without dividing of his natures , or destroying any of his offices . arrius divides the lambe in denying his godhead . manichoes , impugned his humanity . neither eate the whole lamb . the papists destroy all his offices . whosoever deny any fundamentall article of religion , they divide the lamb . to eate the whole lamb , is to beleeve whole christ ; according to the rule , faith is but o●● , yet a copulative : deny one , overthrow all . hitherto served that iniunction , that no part of the lamb must bee reserved till the morrow ; but if any remained it must bee burnt with fire , vers . . the lord in his infinite wisedome would prevent all the occasions of idolatry , which is easily admitted in the reservations of holy things : as in popery , what a deale of idolatry is crept into the church by reserving superstitious relicks , and especially their consecrated or conjured bread ; as if this condition did not condemne expresly that popish reservation of the hoast or breaden god ? add hereunto , that the jewes requiring the body of christ on the crosse to be taken away that night before the sabbath , ioh. . . fulfilled ( against their knowledge ) this prophecy : nothing of the paschall lamb must be left till the morning . sect. v. v. the paschall lamb is an expresse type of christ in respect of the fruit and use of it , which is security and safety from gods revenge , ver . : for as by the sprinkling of the blood , and eating of the flesh , the jews were defended from the revenging angel , and the destroyer passed over the house where hee espied the blood sprinkled : so the blood of christ applied to the conscience , causeth the wrath of god to passe by those that are so sprinkled . and as they could sit in the house safe , and not feare the stroke of the destroyer , because of the blood sprinkled ; so whosoever by true faith feeds upon jesus christ , and are died with his blood , rest secure and feare not the destruction and revenge due to wicked men . heb. . . let us draw neere with a true heart in assurance of faith , sprinkled in our hearts from an evill conscience . i. as the jews dwelling in aegypt were in great danger of the revenging angel , who was to passe through the land : so all the israel of god , dwelling in the midst of the aegypt of the world , and too too much tainted with the fashions of it , have no small cause to feare the judgements and revenge of god , which must pursue the sinnes of it ; and also to use meanes for their owne safety in the night of trouble and revenge , as the israelites did . quest. what meanes ? answ. the same that israel did . we must , . sprinkle the house of our hearts with the blood of the lamb , heb. . . sprinkled in our hearts , &c. whosoever were sprinkled with the blood of the lamb , were safe . was there so much power in the blood of the type ; and not much more in the blood of the trueth ? . get into the house of the church , and fellowship of the faithfull ; for such as are true members of the church ( which is the house of saints ) are secure from the plagues of wicked men . isai. . . i the lord do keep the vineyard : i will water it every moment : lest any assaile it , i will keepe it night and day : and isai. . . my people shall dwell in the tabernacle of peace , and in sure dwellings , and in safe resting places . noah can bee safe no where ( in the deluge ) but in the arke : and out of the church is no salvation , or safety . . thou must abide in the house all night , and goe not forth . except the israelites abide in the house , they cannot be safe : except thou abidest in the ship of the church , thou canst not bee safe , no more then any of noahs company if they had stepped out of the arke . wee must adhere constantly to the true church , and not forsake the fellowship , or depart from it by apostacy , or revolt ; which brings certaine shipwrack of faith . consider , heb. . . . patiently await for the morning , even the bright rising and appearing of jesus christ the sunne of righteousnesse , comming againe to our deliverance ; whether publikely to generall judgement , or personally in speciall to our selves . for hee shall bring health ●●der hir wings , mal. . . ii. in the whole precedent discourse is a fruitfull direction for christians for their holy use of the sacrament of the supper , which is come in place of the passeover . . as hee must bee circumcised that must eate the passeover : so must hee be baptized that must be admitted to the supper ; that is a reverent professed christian. for holy things must not bee cast to dogs , matt. . . the word and sacraments are childrens bread , and must not be cast to dogs , that is , obstinate enemies , scorners , blasphemers , to men of uncircumcised lips and eares , who wilfully repell the meanes of their cleansing . so much the more pity is it that all sorts of notorious evill men thrust into the presence chamber of the great king , yea sit downe at the lords table , and like swine swill in his cup without controll , or any rebuke in many places : open blasphemers , common-drunkards , scoffing ishmaels , noted adulterers , obstinate sinners : and where is the care to preserve the holy things of god from pollution , contempt , and profanation ? would a man spread a table for dogs or swine ? if the shadows of these holy things might not bee cast to doggs : is it nothing to expose to them the body and substance it selfe ? . cor. . . for this cause many are weake and sicke among you , and many sleepe . . as the lamb was taken in the tenth day , but was not slaine till the fourteenth , that it might be before their eyes all the foure dayes before , for the helping of their meditation , and due preparation to the eating of it : so no man must come to the supper without due preparing himselfe . for if so long preparation was by god thought fit for the shadow : what preparation can be thought fit and sufficient for the substance , . chron. . ? it was the counsell of sol●mon , prov. . . when thou sittest downe at a great mans table , consider diligently what is set before thee ▪ much more here at the great gods table , no consideration , of the author , matter , maner , end , fruit , and use can be sufficient . what a fearefull thing is it to come as most men doe , not considering the lords body ? how miserable was the sentence of that guest , that sate down at the kings table without his wedding garment ? our common preparation is , to put on our best clothes , and to cover our bodily nakednesse in most curious manner : in the meane time the lord seeth , and mens owne consciences witnesse against them , how naked their soules lie , and filthily discovered . the due preparation to this ordinance would be attended with more comfort within , and more reformation without , then wee can espie in most communicants . . as the paschall lamb must never bee eaten without sower herbes : so we must never come to the sacrament without true humiliation and sorrow for sinne . there can bee no sweetnesse in the blood of christ , till the heart bee full of bitternesse for sinne . for as sower sawces whet the stomacke , and provoke the appetite : so true sorrow for sinne , stirreth up our desire and appetite after jesus christ , and prepares us to all good duties , and holds us in a fitnesse to pray , to heare the word ▪ to the sacrament , to works of mercy , &c. what a sweet sowernesse and bitternesse is that which brings such delectable sweetnesse and refreshing after it ? any man of reason would make hard shift to drinke downe a bitter potion to helpe his bodily health : and much more a godly man will be contented to digest godly sorrow for the procuring of heavenly joy , and the sweet comforts of gods salvation . . as the jew might not eate the lamb , till he had purged all leaven out of his house : so we must not come to the sacrament without the forsaking of our sinne . never can a man expect any comfort by christs sacrifice that hideth the old leaven in the corners of his heart . whence the apostle , . cor. . . exhorteth the saints , to purge out the old leaven ; because christ our passeover is sacrificed for us . here is to bee considered , . what this leaven is , . what is the purging of it . . this leaven is not onely the leaven of corrupt doctrin , which suddenly sowreth the truth and lumpe of the gospel , as leaven doth a lump of dowe : but also the leaven of sin , both in the corruption of nature ; ( which is the old leauen in our selves , and hath sowred all the lump of whole mankind , and every man , and every faculty of man ) as also in corrupt and vicious conversation , which sowreth and leaveneth others with himselfe in societies . . the purging of this leaven is , . in correcting and repenting sinne past ; when a constant care is nourished to find it out , and to cast it out : . in serious conversion and turning to god ; both which are expressed in ps. . . sect. vi. quest. how may we purge out this leaven ? answ. imitate the jew . for why should a jew be more careful in the shadow and ceremony , then a christian in the truth and substance ? i. the jew begins to purge within , and banish it out of his house : so begin thou to purge the inside first , ier. . . wash thy heart , o ierusalem . an hypocrite can wash his face , but a sound christian looks to his heart . many can purge their mouthes and outward man about the time of the sacrament ; but the heart is stuffed with maliciousnes , envie , profanene●se , and ungodlinesse . many can bee busie to purge other mens houses ; but the jew must purge his owne house . ii. the jew purged out all leaven , and spared none not a morsell or a crumme : and shall not a christian count every sinne a pollution , and hatefull to god ? shall any say , is it not a little one ? i may sweare a little ; be drunke , if sildome : i may not kill ; but raile and revile , and speake my mind : i may not be an adulterer , but wanton in speeches , looks , behaviours , and in my company : i may not goe to plough on the sabbath ; but may buy and sell , ride abroad , or be idle at home . why ? is not a little serpent , a serpent ; or a little poison , poison ? is not a little leaven enough to sower a whole lump ? iii. the jew carefully and narrowly searched and swept every corner and cranny of his house , that not the least crumme might escape him : and shall not we as carefully throw out this leaven out of every power of the soule , and every part and member of our bodies ? that every one may possesse his whole house in holinesse and honour , thess. . . how doth the scripture teach us to purge this leaven out of all corners ? as . out of the conscience ; to serve god with a pure conscience , . tim. . : . out of the affections ; prescribing love out of a pure heart , . tim. . . and to take heed to our feete comming to the house of god : . out of our senses , psal. . . turne away mine eyes from regarding vanities ; job . . i made a covenant with mine eyes . so to shut the eare from hearing blasphemy against god , or men ; and not to be agents and abetters of blasphemers : . out of our speaches , psal. . . i said i will looke to my wayes , that i offend not in my tongue : and in stead of this leaven to accustome our selves to the language of canaan , and gracious speaches tending to edification , ministring grace to the hearers . iv. a jew must begin his purging seven dayes before , and hold on all the feast on paine of death : how much more should wee beginne to purge our selves betimes , and hold on so long as our passeover lasts ? and because our passeover is not annuall , as that was , but continuall ; wee must continue our cleansing and separating from this leaven which is not easily washed out . thou haste but trifled in this businesse that hangest downe thy head for a day , and art penitent for the time of the sacrament , unlesse thou continuest to reforme and renew thy heart and life , and conscionably avoidest all leaven of sin all thy life ; which is , or ought to be a continuall christian passeover . v. as the ●ews must eate the passeover with their loines girt , with staves in their hands , eating in haste as tending to their countrey : so we must never come to the sacrament , but with holy hearts and meditations : . seriously considering what strangers and pilgrims we are here below ; not having any continuing city here , but are seeking a countrey , heb. . hee that is a true eater of our paschall lamb , must not pitch downe his staffe here ; but as christian rechabites , ier. . esteeme themselves strangers , content themselves to dwell in tents ever ready to remove ; not distracting themselves in building houses , or planting vineyards , or seeking great things for themselves . hence was that commendable admonition of the ancient church , in the time of the sacrament , used in our liturgie : lift up your hearts : . wee must eate the lamb hastily , hastning unto christ the true passeover ; and not insist in these sacraments of ours , which are still but as shadows of good things to come ; yet serving us through this our strange countrey , and speeding us into our owne canaan and countrey , and that with all expedition ; seeing that to be dissolved hence , and to be with christ , is best of all , phil. . : . we must celebrate our passeover with staves in our hands , that is , the doctrine of the law and gospel held in our hearts , as a staffe to defend our selves in the right track and path of holy doctrine , and holy conversation ; to repulse our adversaries that come out against us , for it is the sword o● the spirit ; and to leane upon , as a staffe , in our weaknesse and wearinesse . this staffe must not lie by us in our books ; but be held in our hands and hearts , and bee ( not in our possession onely , but ) in our daily use . hee hath no comfort of this sacrament , that hath not this staffe in his hand . vi. as the jewes in eating the passeover must repeate and recite the memory of that great deliverance out of aegypt by a mighty and miraculous power : so must we in our sacrament commemorate and remember our great deliverance from hell , and that spirituall pharaoh , wrought by the blood of our paschall lambe . cor. . , so often as ye shall eate this bread and drinke this cup , yee shew the lords death till he come . and therefore it is very fit the word and sacrament should goe together , as the seale together with the deed and indenture . hence those , that are so devoute at the sacrament and neglect or despise the word , are meere hypocrites and ignorants ; their folly is like his that makes much of a seale , but teares the indenture all to peeces , which onely can convey his inheritance unto him . vii . as the jewes came together to eate the whole lambe : so must wee to receive whole christ. quest. when do we receive whole christ ? answ. first when we reverently receive the signes appointed by christ according to his owne institution . secondly when we receive faithfully the thing signified , which is christ and all his merits . i. for the former , . as it had beene a great sin for the jewes to divide the lambe which god commanded to be eaten whole : no lesse grievous a sinne is it in popery to administer the bread without the cup ; of which christ hath said expressely , drinke ye all of this . . as the lambe was appointed to no other use by moses but to be eaten : so was the bread and wine in the sacrament ordained to no other end by christ but to be eate and drank : all other holy use of them out of the action of the sacrament is idolatrous , superstitious , and unlawfull . . as it had beene a grievous sinne to reserve any of the lambe till the morning , against so expresse a commandement appointing it to be wholly eaten : so grievous a sinne is it to reserve the consecrated host ( as they foolishly call it ) either to boxe up , or to hang up , or to worship and adore it , or pray unto it , or carry it in procession , or lift it up with both hands above the priests head , that it may be worshipped with divine and idolatrous worship ; or yet ( if it be possible ) with more blasphemy to offer it upon an altar , as an unbloody sacrifice for the sinnes of the quicke and dead , which abolisheth ( at once ) the whole priesthood of christ. all which the lord would prevent in this constitution , that no part of the lambe must be reserved , but if any were left it must be burnt with fire . ii. wee eate the whole lambe , when with the signes we receive the thing signified , which is christ and all his merits . wee must feede upon and digest whole christ ; that is , bee united so straitly and undividedly to iesus christ , as the meat which is changed into the same substance with our bodies ; and this by the faith of our hearts , which so straitly knits us to christ as a marriage bonde ; and he becomes a perfect nourishment to us unto eternall life . neither could our lord fitlier expresse this strait union , then by feeding and eating ; seeing there cannot be a straiter union in nature , then betweene the thing nourishing and nourished . quest. what may i doe thus to receive the whole lambe ? answ. . come hungry in sence of the want of faith , and desire of supply . . labour to feele the sweetnesse of christ ; take heed of despising this sweet mannah . let not the hunger of the onyons , garlick , and flesh pots of aegypt thrust downe the desire of this mannah which comes downe from heaven ; to which the other mannah was not halfe so sweet . . thinke it not enough to eate the flesh of christ sacramentally , if not spiritually . conceive what a fearefull delusion it is to eate the sacrament of the flesh of christ in the supper , and not eate the flesh of christ by the sacrament : thou hast beene at the supper of the lord , but hast not tasted of his supper . chap. xx. the pillar of cloud and fire , a type . of the ordinary sacraments of the iewes , pointing at christ , we have spoken : now of the extraordinary . of these some are answerable to the iewes circumcision and our baptisme ; as . the pillar of cloud , . the red sea : some to the iewes passeover and our supper ; as . mannah from heaven , . water out of the rocke . the ground of this distinction we have in , cor. . , : where the apostle leads us by the hand to the distinct consideration of these sacraments . first of the pillar of cloud and fire , under which the fathers of the old testament were baptised . when the lord in his wise providence appointed to lead the children of israel ( for the space of forty yeares ) through a dry , uncouth , and terrible wildernesse , himselfe undertooke to be their guide , and for their certaine direction in their way , appointed them this visible signe of his presence for their motion or station , by night or by day , through all their pilgrimage : concerning this cloud let us enquire . of the kind , . of the difference betweene it and other clouds , . of the use of his cloudy pillar , . how a type of christ. . quest. what kinde of cloud was this ? answ. not naturall , but supernaturall and miraculous , yea one of the foure great miracles that the lord continued all the while of their iourney , which was forty yeares . those foure great miracles were . . the not swelling of their feet . deut. . . . their apparrells not wearing , or not waxing old , deut. . . . the feeding of them with daily mannah , ver . . and , and water out of a rock , ver . , . this pillar . . quest. was there any difference between this and other clouds ? answ. yes in five things , . the matter , . the fashion , . the motion , . the properties , . the durance . . the matter of it was not of vapours as other clouds , nor apt to engender raine , but framed by the lord besides and above the ordinary course of nature . . the fashion : it kept still the figure of a pillar , whereas other clouds continually alter the shape and figure every moment . . the motion : other clouds are mooved by the winde : this mooved it selfe , yea though the windes mooved most strongly , it stood still . besides that the motion of it was certaine , and imitable so as they might follow it , but so was it never in any other cloud . . it had contrary properties , of light and of darkenesse , being a pillar of cloud and fire . . in durance . for one cloud to continue firme and stable for forty yeares long must needs bee miraculous , whereas nothing is sooner dispersed then ordinary clouds by winde and weather . in all which regards it is called the cloud of the lord , numb . . . not that all clouds are not his , but because this was so after a speciall and extraordinary manner . . quest. what was the use of this cloudy pillar ? answ. threefold , the first in respect of god , the second in respect of the israelites , the third in respect of their enemies , numb . . . i. in respect of god ; it was a signe and symbole of the presence of god and christ. for god often pleased to manifest his presence by the clouds : as when he sets his bowe in the cloud , a signe of his favour : god in a cloud appeared to moses , exod. . . god appeared in the cloud upon the oracle , lev. . . so christ in the mount was transfigured in a bright cloud : in his ascending he was taken out of their sight in a cloud : and in his comming againe to judgement , hee shall appeare in the clouds to judge the quick and dead . . in respect of the israelites , . to shew and direct them the way as a faithfull and constant guide through the wildernesse , for when it mooved they must moove , when it stood they must stand . psa. . , in the day he led them with a cloud , and all the night with a light of fire : which seemes the chiefe use of it , exod. . . . to shine and lighten them in the way , so as they might goe by night as well as by day , so in psa. . . he led them all night long with a light of fire , noted also , exod. . , . to coole and comfort them ( as a shadow ) from the parching heat of the sunne : psa. . , he spread the cloud as a covering or canopy over them . to which the prophet ( isa. . . ) alluding , cals it a covering cloud , which shadow was no small comfort in that hot countrey , in that dry and parched desert , they still lying and living abroad in it . . as a shield to defend them against their enemies , for the cloud came betweene the host of israel and the host of the aegyptians to seperate betweene them . and therefore it is called ( numb . . . the watch of the lord , actively , watching over their safety ; passively , which they carefully watched and attended . . in respect of enemies : it was darkenesse to the aegyptians , exod. . . for the lord used two of his creatures against the aegyptians especially ; water , and the cloud , as meanes of execution of his justice upon his enemies : as the clouds and fire shal be serviceable for the execution of his last and generall judgement at christs second appearing . iv. quest. wherein was this cloudy pillar a type of christ ? answ. in five respects ; . as a pillar , . of cloud , . of fire , . of cloud and fire , . in the use of it . i. as a pillar it signified christ ; who as a pillar is firme , stable , straight , strong , and as a pillar able to support his church , and to beare up all the living stones layd on this foundation . ii. as a pillar of cloud , . as the cloud naturally engendreth fruitfull raines and showers : so christ properly , by the influence and raine of grace , makes the field of the church fresh , fruitfull , flourishing ; . as the cloud mitigates the heat of the sunne : so jesus christ quencheth and allayeth the parching heat of his fathers wrath , and is the covering of his church in this dry and parched wildernes ; so as when the soule of a man is dryed up and fainteth within him through heat of his sinne , then hee refresheth it with the sweet and comfortable doctrine of the gospell ( as with a sweet raine ) the distressed conscience . he it is , that speaketh a word to the weary in due season . . as the cloud covered israel from the aegyptians fury : so jesus christ defends his church , . from the fiery darts and assaults of satans temptations ; . from the furious rage of our owne lusts , and inflammation of sinne : . shelters it from the heat of the sun of persecution , and from all bodily ●oes that they cannot doe what they will , but what he permits . iii. christ was signified by the fiery part of the pillar . for . as fire hath a quickning heat in it : so hath jesus christ ; who is the life of the world ; but especially of his church and elect : . as fire hath light : so christ is the true light of the world ; whom whosoever beleeveth , he needs no other light nor knowledg to salvation , no more then israel needed any light in the night but this . all gods people walke by this fiery pillar and by no other , . as fire purgeth and purifieth metals from drosse : so doth iesus christ purge his people from all their sinnes ; partly by the fire of his spirit within , mat. . . and perfectly by his blood which cleanseth from all sinne . . ioh. . . iv. as a pillar both of fire and cloud , it signified christ in his . person . . actions . . in his person : being a pillar both of fire and cloud , it was both light and darknesse ; signifying christ jesus , god and man ; both shining in the brightnesse of the glory of his deity , and at the same time clouded , veiled , darkned , and obscured in a base and despicable humanity : in which to the blinde world , was no forme nor beauty , isa. . . and as both fire and cloud make but one pillar , so god and man , one christ. . in his actions . for . as the pillar of fire and cloud , christ both enlightens the israel of god to salvation , and is darknes , at the same time , to all egyptians , that is , a stumbling block and stone of offence to unbeleevers . . as the same pillar , christ both openeth the way of the red sea to beleevers , giving the grace of baptisme through the red sea of his blood : as also justly shutteth obstinate sinners from grace and favour ; the meanes of which ( being offered unto them ) they wilfully tread under foot , turning all the grace of christ to their deeper damnation . . as the same pillar of cloud and fire , christ is the guide of all the israel of god ; whom wee must follow in all our journey through our wildernesse , both in the rules of his holy doctrine , and also of his blessed example . therefore himselfe saith ( mat. . . ) follow me : as they were to follow that cloud ; for that was but a type of this , leading us to our canaan . . as that same pillar of cloud and fire , jesus christ protecteth his church from all enemies : hee steps betweene the camps of israëlites and aegyptians , becomming their sure defence , psal. . . . this pillar shall never rest till the dead bodies of the aegyptians and enemies become a spoile and spectacle to his people . v. in the infallible instruction of it , it typifyed christ. for as the lord spake to moses out of the cloudy pillar , when it descended on the tabernacle , and delivered his oracles in it , exod. . . so jesus christ alone is the cloudy pillar by whom the lord delivers to us his whole counsell concerning our happy passage through this our wildernesse to that blessed canaan , the happy rest of all the saints . and as they must heare and obey absolutely those oracles , so we are commanded to heare him . application followes . i. is christ the pillar ? here is comfort for the people of god ; who shall want no good things , but this pillar of cloud and fire shall supply it . for , . the cloud was a generall guide for all and every particular of gods people , isa. . . . the cloud was every where seene : and christ is every where present to be seen & found in his church . wheresoever two or three are gathered together in my name , there am i in the midst of them , mat. . . ier. . . israel hath beene no widow . ii. the cloud was an unerring guide ; because the lord went in the cloud : so that ( except the lord could mislead them ) they must needs goe aright . jesus christ is the way as well as the truth ; follow him in the direction of his word , in the motions of his spirit , agreeing thereto : in his blessed example both in doing and suffering walke as he did : and as he passed by his crosse to the crown , so shall he lead thee through this wildernesse to that canaan and rest , to which he hath gone before to take thee in . iii. as the cloud was a safe guide and a covering cloud , so is jesus christ the vayl and cover of his church . when the pharaoh of hell pursues us at heels , and is even ready to snatch us back into eternall slavery ; now this angell of the covenant interposeth himselfe to defend us , and steppeth betweene us and dangers . this cloud of gods protection ( seeme it never so farre off ) is the sure wall and defence of the church , the strongest munition , and will not suffer the aegyptian armyes to come neere the israelites to hurt or destroy them , but onely to exercise them , and drive them more hastily to god for safety , and to canaan for rest . this is a sure comfort , when we know that all the enemies of grace , papists , apostates , recusants , drunkards , scorners and atheists reach at us to hurt and hinder us in our way , this cloud shall make them further us . iv. the cloud was a powerfull guide , strengthning israel , weakning and discomforting all the power of egypt ; powerfully and miraculously opening the red sea for a passage to the one , and shutting it for the others perdition . our lord jesus is a potent guide , the michael and captaine of gods armies , getting himselfe a name upon pharaoh and his forces , discomfiting and destroying all adversary power of our salvation , perfectly conquering for us all the powers of darknesse , and triumphing upon all the externall enemies that pursue his people , and making them the dust of his footstoole . besides that , this cloud powerfully opens the red sea , and makes a way for the saints through a sea of afflictions . oh the sweet comfort hence , both in the view of the trouble of the church in generall , beset with so many huge armies of antichrist and his adherents ; as also in sence of our owne particular tryalls ! both whole and parts are under this powerfull cloud . v. the cloud was a comfortable guide , a cooling covering cloud : jesus christ is the well , yea and sea of consolation : without whom is nothing but scorching heat , which would burne up and consume the church . but he cooles the fire of his fathers wrath for us , he cooles the fiery darts of satans temptations , and quencheth them in us ; he refresheth and cheereth us in the sunne of persecution and afflictions which satan and his instruments kindle against us ; he is our onely shadow for the heat , and a cover for the storme , and for the raine , isa. . . now therefore get to him by prayer , faith , and repentance . vi. the cloud was a patient and respective guide . it waited all their necessities , it rested that they might rest , it moved slowly according to their pace , it stayed for them till they had ground their mannah , and baked it ; till they had eaten and refreshed themselves ; till they had offered sacrifices , and whatsoever was necessary to be done , it waited for them . oh what a patient and respective lord have we , who not onely waits on our necessities , but beares all our needs and weaknesses on himselfe ; not onely beares with our infirmities , but beares them on himselfe and helpes them in us ! he stretcheth his hands all day long , waiting for our return : he knows our mould and weaknesse , and covers it with his owne strength and righteousnesse : he would be in all things like us , that he might in all things helpe us . vii . the cloud was a constant guide . the lord never took away his pillar by day , nor by night from before the people , exod. . . not all their journey till they came into canaan . jesus christ is constant to his church , never leaves it without light and direction , without comfort and consolation , without safety and protection . nay he not only leads and covers them in this wildernesse , but never fayles them , no not in the land of their rest . that cloud which now is like the cloud which elias saw , like the bignesse of an hand , then shall cover , or rather fill the whole heavens . ii. here is a ground of confidence and security in the greatest perils . what a marveilous thing is it that a pillar of fire should sit upon the tabernacle , and not burne it ? what a strange thing that a pillar of fire must coole the israëlites , and save them from fire ? so shall all fires kindled , and all extreame dangers threatned against the church , tend to the saving and comforting of it . for . god never kindles a fire to consume his church , but ( as the pillar of fire ) to enlighten it , and direct it to canaan . . the church is that bush which burnes with fire , but is not consumed ; exod. . . the members of this church are not chaffe and stubble , but pure metall , the longer in the fire the better tryed , and the purer . . there is no pillar of fire in the church without the pillar of cloud : god mingleth his corrections with consolations ; and in judgement remembreth mercy . . nature must runne out of her selfe to doe homage to her creator . fire must cease to burn at his word , dan. . . the fire burnt only the bonds of the three children , but not their bodies : it not onely saves their lives , but sets them at liberty , being cast in bound . . the power of god makes all the creatures serviceable to his church ; the love of god to his church makes them comfortable , and the presence of god with his church makes them profitable : as the presence of the angell in the bush : the presence of a fourth ( like the sonne of god ) in the furnace , dan . and the pillar of fire was a signe of the presence of god in it , who made a pillar of dreadfull and unmercifull fire a great mercy to his people , yea and most beneficiall . . the wisedome of god can put understanding into these senselesse creatures to distinguish betweene an israelite and an aegyptian . the fire shall give light to the israëlites , and deny it to the aegyptians . the sea shall give way to israel , but shut up the way to aegypt . the cloud shall hide , cover , and comfort the israelites , but deny it to the aegyptians . the fire shall come out and destroy the captaines and their fifties , and send them to hell , but a chariot of fire shal hoyse eliah to heaven . make use of this observation for the present ; in the greatest dangers remembring that gracious promise isa. . . when thou passest through the fire i will be with thee , and it shall not burne thee , no more then the pillar did the israelites doe the enemies come out against us as strong as pillars , as furious and fiery as ●ire it selfe ? never was there so hot a pillar of fire , but there was a cooling and covering cloud as neere us . the cloud that makes the red sea give way , can conquer canaanits too , and all the furious enemies that come out against us . were it not for this cloud of gods gracious protection , there were no standing against the heat and rage of such fiery enemies . lay up this meditation for time to come : time shall bee when our lord jesus shall appeare in flaming fire , . thess. : heb. . . hee comes with a violent fire : psal. . . a fire shall devour before him . this shall burne up the studs of heaven and earth ; and now how shall any man bee able to stand before these great burnings ? now know , . that that dreadfull fire shall attend christ the head as a servant , for the finall salvation of his members . . it shall bee commanded to bee comfortable to the elect ; as most dreadfull to the wicked , driving them to their wits end ; even as this pillar of fire was : and as the waters of the deluge , which ( while they drowned the world of the ungodly ) lifted up the arke , and saved that from drowning . iii. who they bee that may expect to partake of all these comforts from this pillar . answ. the cloud is not the same to all : but the same cloud that lightned israel , cast darknesse on the aegyptians ; so christ is not the same to all , not sweet , not comfortable to all : but to such as are , . of mount sion , isai. . . true members of the church , sonnes of the church , known by cleaving to the assemblies . vpon sion and the assemblies thereof shall be a cloud . in sion shall be deliverance . and as the hills compasse jerusalem , so doth the lords protection his people . . such as be in the lords wayes , gotten out of the aegypt of their darknesse and earthlinesse , and moving still towards canaan ; for so did the israelites : so psal. . . they shall keepe thee in all thy wayes . all the while israel was in aegypt they had no pillar of cloud and fire , and when they came into canaan they had none , nor needed any ; but while they were walking in the wildernesse in unknowen wayes , in danger of enemies : we are without protection while wee are in the state of nature , not called out of our aegypt ; and when wee shall come into our canaan we shall need none , because wee shall be set quite beyond danger and enemies : but now in our moving towards heaven , in so many dangerous wayes , among so many mortall enemies , wee need the cloud , and the lord supplies our need . . such as lift up their eyes to this cloud and pillar for direction . had israel refused to move according to the motion of it , it would not have sheltred and comforted , but revenged them : such onely shall obtaine the mercy of god in christ , who obediently follow christ , and submit themselves to his direction . if thou waitest upon him for duty , thou mayest waite upon him for mercy ; for such onely shall attaine it , gal . . psal. . . i will lift mine eyes up to the mountaines ; and then , verse . the sunne shall not smite th●e by day , nor the moone by night : alluding to this place , in which the cloud abates the heat of the sunne by day , and the fire the coldnesse of the moone by night . . such as persevere and goe on forward in grace . for therefore was the pillar light in the night to israel , that they might goe forward day and night : and therefore was it a darke cloud to the aegyptians , that they might not hinder the israelites in their way . gods favour and protection belongs to such as desire to prosper and profit in grace , and get every day neerer their happinesse . object . but this seemes to be the way to lose all peace and joy of our lives , seeing none are more assailed by satan and wicked men , then godly men , sonnes of the church that walke in gods wayes , that take gods directions , and desire to proceed and persever in godlinesse ; how then are all these promises accomplished ? answ. . all promises of temporall good things are made with exception of the crosse : this exception impeacheth not the promise . . it is a common condition of good and bad to sustaine many evils , and undergoe many difficulties ; but with this difference , that the wicked have no pillar to sustaine them , no cloud , no refuge or hiding place : but the godly hath god for his refuge , his pillar , and cloud . . the pillar still stands over the tabernacle , and saves the armie of israel : the whole church is ever saved by gods protection , though some souldiers may fall in the battell ; as martyrs , who receive not alwaies corporall deliverance , to receive a better resurrection , . if this pillar put not off some evills , it ever supplies some greater good : if it deliver not from death , it delivers by death : if our state seeme not so good , it will turne it to good , rom. . it led the israelites to marah , a place of bitternesse ; but the next remove was to elim , where were twelve fountaines of water , exod. . , . it suffers the israelites to want meat in the wildernesse , but to feed them with manna : if to want drinke , it is to supply them by miracle ; to refresh their soules as well as bodies by water out of a rocke . iv. in the same pillar of the cloud , see justice and mercy met together and tempered . . mercy to the church and beleevers ; that now wee behold gods presence in a cloud . the brightnesse of his goodnesse to us shines in this darke cloud , in which wee see him as wee are able . his majesty hath attempered himselfe to our debility and weaknesse . for such is our infirmity here below , that unlesse the glory of god be vailed and covered , wee can never bee able to behold it : no more then the priests could stand before the brightnesse of the cloud that filled the temple , . king. . . nor the disciples abide the brightnesse of christ , when a bright cloud shadowed them in his transfiguration . for as no man can endure to see the sunne in his brightnesse and strength , but in and through a cloud hee may : so no man can behold the glorious majestie of god , and live . hence hath hee pleased to let us behold him here not in his owne glory , but in his christ ; in whom his excellent majesty is vailed and covered with our humanity . this is his mercy , that we see now as wee may , as in a glasse or mirrour ; preparing us to a farther mercy , then which no mercy goeth farther , namely to see him as wee would , and face to face ; when with our frailty and corruption all clouds and vailes shall be removed . . his justice against sinners ; whose misery it is , that there is alwayes a cloud betweene god and them . a cloud of ignorance that hinders them from the knowledge of god and holy things ; they see no true light : a cloud of darknesse and misery that suffers them not to enjoy one spark of sound comfort or consolation : a thick cloud of lusts and sins , which hinders the passage of their prayers . they may truely use that speach of the church , lam. . . thou hast covered thy selfe with a cloud , that our prayer should not passe through . as this cloud was a meanes of greatest mercy to israel ; so was it of extreme misery and destruction to the aegyptians . v. is christ this pillar of cloud and fire ? then we must follow christ our guide . the saints in earth are as israel in their pilgrimage marching out of aegypt into the promised land . god of his mercie affords us as hee did them , a comfortable cloud to lead us through to canaan . wee must depend on this pillar : for light of instruction against the blindnesse of our minds : for light of consolation in sorrows and terrours of heart , that we may say with the church , mic. . . when i shall sit in darknesse the lord is my light : for spirituall heat and warmth ; seeing this pillar onely can kindle true love of god , true zeale for god and his glory , fervency in prayer , and inflame us with all ardent desires after god. wee must follow this pillar for safety , security , direction , &c. quest. how may we follow this pillar ? sol. as the israelites carefully followed the cloud , in this manner . . because the clould was placed on high , they must still looke upwards : so must wee still looke upwards , not fixing our eye on any other direction about us , or beside us . we must not walke by examples of men never so great , never so wise , never so rich , never so neere us ; but onely so farre as they follow this cloud . the sunne of the world , and the sonne of the church herein agree , that both of them are set infinitely above our heads ; that wee should expect our direction from above , not from below ; from the heavens , not from the earth . . as the israelites contented themselves with that pillar , as being sufficient : so must wee with the light from christ our pillar . they needed no artificiall lights of their owne devising ; the pillar of fire was sufficient ( although at midnight ) to enlighten them . the sunne at noone day was not more usefull to them then this pillar at midnight : so christ in the scriptures is a most bright and shining light ; not ( as the papists say ) obscure , dark , imperfect , unlesse there bee an addition of traditions , fathers , and mens devises . as that cloud was no naturall direction : so wee must not walke by direction of nature , dictate of reason , or command of our owne wills and senses . follow this pillar onely , and ( as goshen was light when all aegypt was darkenesse ) thou shalt have light when all the world else sits in darknesse , ioh. . . but as for such as kindle themselves a fire , or set up a pillar to themselves , and walk in the light of it , and in the sparks themselves have kindled ; the lord threatens what they may expect from his hands ; they shall lie downe in sorrow , isai. . . . as israel must watch this pillar night and day , and frame their whole course unto it for motion or station , for action or for rest : so must we to christ ( our pillar ) in the scripture . blessed is the man that meditates in the law of the lord night and day . and as they must give diligent heed both day and night to be ready for their journey whensoever the cloud should moove ; and therefore are said to keepe the lords watch , num . . so must we alwaies watch , and be in a readinesse ; because we know not when the master of the house will come , at even or at midnight , at the cockcrowing or in the dawning , mar. . . remember for conclusion ; that blessed shall that servant be ( and he onely ) whom his master ( when he commeth ) findeth well doing . chap. xxi . the red sea , a type . the second extraordinary sacrament of the old testament , poynting unto jesus christ , was the red sea ; which being miraculously divided by god , the israelites ( pursued by the aegyptians ) passed thorough the midst of it , exod. . . now for our profitable and fruitfull beholding this great worke of god , wee will consider it , . as a miracle in it selfe . . as a type and signification of christ. . as applyable to our selves in some profitable observations . i. in this great miracle are many miracles : as . that so vast a sea should bee devided with the lifting up of a rod. for the breadth of that sea , where israel went over , was ( by computation of ptolomy and other geographers ) twelve or fifteene germane miles , at least thirty sixe of ours ; so chytraeus upon this place . . that the lord should open a way , and lead israel through the deepe , as in the wildernesse ; for their passage was not over the sea , but through it . neither did they walke upon the waters as upon the land , which had not beene so much , for in cold countries it is ordinary for men and cariages to passe upon the ice and congealed water as upon firme land : but they walked in the bottome of the sea as on dry land . who could deny but it had beene a worke of omnipotency for the lord to have made the sea ( on a sudden ) a pavement for israell ( as hard as christall ) to have walked firme upon ? but because every strong frost congeales the water according to nature , that had beene lesse glorious , more questionable . but he provides for the clearnesse of his owne glory by effecting a worke above ( yea against ) the whole frame of nature . . that the waters should stand as a folid wall on both sides , which are naturally fluid , and seeing nothing is so hardly contained within bounds as liquid waters , it was exceeding miraculous . and that the bottome of the sea should on the suddaine become firme and dry ground , ( exod. . ) and even as an high way , was not the least of these miracles . . that the same sea at the same time should be both calme and tempestuous : for the mighty winds and tempests were so strong against the aegyptians that it brake their chariot wheeles , and they could hardly moove or stirre against it ; yet all the same time it was a peaceable calme to israel ; who were very neere them . . the time of the standing of the waters on so vast an heape ( whereon learned men agree not ) any way concluded , is most miraculous . some thinke ( as chytraeus ) that for so many thousands , yea hundred thousands of men women and children to walke a soft pace , and to drive their cattell so many miles , must needs take them foure or five dayes time , and then the waters to stand so long , was admirable . others thinke they went through in one night , ( for the text mentioneth but one night ) and then was it no lesse miraculous to convey so much people and cattell so much way in so small time . . that the same sea at the same time should be both a gulfe and devourer ; and yet a saver from devourers . that the same sea at the same time should both retire back , & yet return to its course , for the waters returned upon the aegyptians on the one side of the sea , when israel was not fully over on the other , as appeareth by comparing ver . . with ver . . that the same sea at the same time should moove & stand with such judgment and distinction , as not one aegyptian was saved , ver . . not one israelite drowned , ver . . ii. now consider this great worke of god as a signification and type of christ ; which it must needs be as it is a sacrament , which we must consider both in the constitution , and in the consequents or effects of it , in all directly poynting us to jesus christ hereby typified . in the first to the cor. . , the apostle saith , that all the fathers were baptized in the sea ; whence i gather three conclusions . i. conclusion : that this was a sacrament figuring our baptisme , and that all necessary institutions of a sacrament concurre in it : as . the author was god , the institutor both of the covenant and seales , exod. . . . the minister was moses , ver . . . the covenant sealed was gods promise and word for their deliverance , ver . . . the signe of the covenant was moses stretching of his hand , both for the deviding of the sea , ver . , and the returning of it againe , ver . . . the thing signified was salvation by the messiah , and all spirituall and eternall benefits and deliverances procured by him sealed up in this miracle . . the faith of the israelites was the same hand with ours to receive the same benefits , and things signified : ver . . they beleeved god : heb. . . by faith they passed through the red sea , &c ▪ ii. conclusion : there was not one of these actions in this temporall deliverance , but it signified and sealed such actions to the beleeving israelites , as both confirmed their faith in the covenant , and set forward their salvation merited by the messiah , and so still led them to christ , as in these examples . . god in leading his people to canaan made them a safe way through the sea : signifying to their faith that god offered them jesus christ the promised messiah , through the red sea of whose death and passion they should find a sure and safe way to passe them through a full sea of troubles to the true celestiall canaan , and by him as by a firme way to walke forward to eternall life . . when they saw the same jehovah to divide the sea into his division ( iunius calleth them cuttings off ) and to drive away the raging waters from overflowing them ; this action signified to their faith that the son of god by his merit and mediation would carry them through all difficulties and dangers as deepe as the bottome of the sea , unto eternall rest , and so rebuke the seas of their sorrows , and drive back the raging waves of terrors and temptations that threaten their destruction , that they shall safely and happily passe through the sea as it were on dry land . . when they saw jehovah the sonne of god present with them in the voyage , and that he made the sea returne to his force againe , both to save themselves and to overthrow the aegyptians : it signified to their faith the action of christ freeing his elect from all spirituall forces and armies pursuing them ; as also by a mighty overthrow swallowing up and devouring ( in the bottomlesse sea of his wrath ) all those that come out and stand against them . iii. conclusion . there is no evangelicall blessing by christ sealed to us by baptisme , which was not signified and sealed to them in the red sea . so as christ was as truely represented to them as to us , though not so cleerely ; and the truth and substance of his merits exhibited to them as to us , onely in a manner more obscure and clouded . as in examples , . if the waters of baptisme seal up to beleevers that the blood of christ alone saveth and defendeth the people of god from eternall death and damnation : what could be more plainely signified by the waters of the red sea saving israel from present death and destruction ? . baptisme signifieth to us that by the blood of christ ( in which red sea all beleevers must be baptised ) there is dying and a buriall unto sinne , and a rising unto newnesse of life : what could be more plainely signified by the baptisme of the fathers in the red sea , who were ( after a sort ) buried in the waters , but after raised to the shoare , and restored to land and life ? . by the benefit of baptisme ( in which the red sea of christs blood is truely applyed ) our old man and flesh is truely mortified , buried , and destroyed ; but the new man is quickned and repaired ; and now new motions , desires , affections are stirred up and preserved in the hearts of beleevers : what could be more expresly signified to the fathers by the overthrow of pharaoh and his hoste in the red sea , and the escape of the israelites safe and sound ? . when they did see themselves ( by the benefit of the red sea ) freed from pharaohs servitude : how easily might they gather , that by the blood of christ every beleever of jewes and gentiles are freed from the slavery of hellish pharaoh , and all his armies of sinnes and corruptions ? and when they did see how the aegyptians ( once dead and slaine ) could hurt them no more , how could they but gather , that all the armies of sinne ( once remitted and buried in the death of christ ) can no more rise up to condemnation , then a drowned aegyptian to drowne an israelite ? i. to note the mighty power of god , who can still and over-master the mighty raging of the sea : which we see here in that its water , dry land , sands , and shoare observe the providence of god , and serve for his peoples safety . israel saw the mighty power of god herein , exo. . . let us also behold the glory of god herein , and feare before him as they did . let not us be more senselesse than the senselesse creatures , but heare his voice , runne out of our owne nature to observe his voice sounding in the scriptures and ministery of the gospell . ii. to see and consider the state of the church and people of god. canaan ( whither they goe ) is a fine and fertile country , but the way is asperous and dangerous . they are still as it were in the bottome of the sea : enemies implacable at their heeles in infinite numbers : seas of waters dreadfull to behold on both hands , yea rising over their heads as mountaines threatning to fall over them : and after a deepe sea , a terrible wildernesse takes them , in which is no meanes for meat , drinke , nor cloath . a man would thinke , no man could deale so with his children : and yet gods wisedome sees this the fittest way to canaan . he sees how , . every small content glewes us to our aegypt . . what sluggs we are in the way , farther then we are chased out . . how little we care for dependance on himselfe , when we are full of naturall comforts . . that canaan is so rich a land as is worthy all our labour and suffering . apply this note to awake thee out of thy ease and carnall slumber . if thy way be so easie and pleasing to flesh , sure it leads not to canaan , suspect it . the israelites going into aegypt , had no enemies nor troubles meeting them ; but going into canaan , they had nothing else . strait is the way that leads to life , and all the way to heaven is strowed with crosses . apply it also to secure thee in thy troubles . art thou in a deepe danger or sorrow like the bottome of the sea ? it is no worse with thee then with the rest of the people of god. no affliction overtakes thee , but the same hath befalne the saints in the world . hold on to canaan , and all is safe : canaan is worth all . happy thou if thou canst get to canaan , though thy passage be through the bottome of the sea . iii. to observe what a many comforts this great worke of god will load us withall , that are willing to carry them away . for , i. the lord in strange and unwonted dangers can worke new and unwonted remedies for his children . as we heard before that fire shall not burne them , so here the sea ( at his word of restraint ) shall not drowne them . he can make a wall of water more strong for them than a wall of adamant : yea himselfe ( according to their need ) will be to them either a wall of fire or water . ii. what danger can prevaile against the church , if all these dangers on all hands , above them , below them , afore them , behind them at once , cannot sinke them ? no , all the gates of hell cannot prevaile against it . every maine affliction is like a maine red sea which threatens to swallow us up , but it shall in the issue onely preserve the church . what we have most cause to feare , the lord maketh most helpfull and soveraigne . the very raging sea ( rather then they shall perish ) shall open her lappe as a tender mother to receive them from the rage of pharaoh and his pursuing army : nay the land of goshen shall not be halfe so bountifull to them as these waters , which gave them freedome , victory , and the spoiles and riches remaining upon the dead bodies of their enemies . iii. how unweariably the lord sets himselfe to overcome all difficulties for his servants . what had it beene to have passed the oppressors of aegypt , and to have beene swallowed up of the sea ? therefore hee makes a new way , where never any way lay before , in the bottome of the sea . afterwards he makes a dry and barren wildernesse comfortable to them ; dryes up jordan as strangely for their passage ; gives them a daily harvest of mannah from heaven ; breaks a rock to give them water ; and happily in time finisheth their long and tedious journey . even so the godly ( going out of aegypt , departing from the kingdome of the devill , and hastning out of the world towards heaven ) come presently into a deepe sea ; not pursued onely by the fury of tyrants and enemies , but every where threatned with dangers , wants , and death it selfe : yet the lord breakes for them one toyle after another , and happily guides them through a deepe sea of miseries , and never leaves them till they recover the shoare , and arrive safely at the haven of salvation , where their songs shall be louder then their cryes were , and a mighty deliverance shall swallow up all their danger . iv. here is comfort against the feare of enemies . . spirituall enemies . for here we have both a confirmation and resemblance of the eternall delivery of the church from the tyranny of the hellish pharaoh ; which in spight of him is led through a sea of tribulation every where ready to overwhelme it , into the promised rest of everlasting life . againe wee see here our sinnes also cast into , and drowned in the bottome of the red sea , mic. . . these are the strongest and fiercest enemies that pursued us to death ; but these our furious sinnes ( as so many aegyptians ) are drowned in the sea of christs blood , and extinct in the waters of baptisme , aug : psal. . . temporall enemies . how can the aegyptians hope to stand before israell , to whom the waters give way so strangely ? the enemy shall find the same sea , a wall and a well , a safety and a death . let enemies looke here as the heathen did , and let their hearts saint as theirs , to see god make the sea a wall , a lane , yea a lappe for his people . let them behold the ordinary worke of god , who commonly joynes the salvation of his church with the destruction of the enemies . so for mordecaies advancement , and the churches deliverance , haman must be hanged , and his posterity destroyed : as in a ballance , if one scoale goe up , downe goes the other . iv. the godly to partake of these comforts must learne , . to labour for increase of faith : for by faith they passed through the red sea , heb. . . so must thou get faith for thy vessell to passe thee through . faith in tryall is a great victory ; in the bottome of the sea , in deepest afflictions it is most glorious . it is nothing to beleeve in prosperity : but in desperation to beleeve , in the bottome of the sea to stand still , yea in the bottome of hel to hope for heaven , there is faith . . to joyne to gods people . let not the aegyptian thinke the way is made for him . except thou goest out with israell ( as exod. . . ) the sea will know thee for an aegyptian , and cover thee . . to get god their guide , and to follow him . neither noah upon the top of a world of seas , nor israel in the bottome of the sea shall miscarry , if god become the pilot. follow thy guide , goe on forward , feare not , rest in god for safety in extreame danger , and thou art the fittest for his helpe and deliverance . see . chro. . . we know not what to doe , but our eyes are towards thee . chap. xxii . manna , a type of christ. there were among the jewes two extraordinary sacraments which sealed up unto beleevers their continuall nourishment and preservation in grace by the free covenant of god in the messiah . the former was manna from heaven ; the latter , the water out of the rock : both of them most lively setting forth jesus christ , the true bread and water of life to ancient and present beleevers . in which sense the apostle ( cor. . . . ) calleth them spirituall meat , and spirituall drink . the story of manna is recorded , exod. . . the proper application of which is in ioh. . . . where our saviour shewes that he is the true manna , of which the other in the wildernesse was but a shadow and dark resemblance . now for opening this type we shall fruitfully consider two things . i. christ prefigured by it ; where we shall see an admirable and pleasant correspondence of the type with the truth ; and how christ was ( not obscurely ) preached even in this one shadow to old beleevers . ii. christ far preferred before this figure , as became the truth to be set above the type . i. for the resemblance consider manna . in it selfe , in . quality . . quantity . in the jews , in their . gathering . . use. sect. i. i. the qualities of manna considered in it selfe were sixe , many of them miraculous . . the manna came down from heaven . god in heaven prepared this food to satisfie the jewes hunger : so jesus christ is the true bread that came downe from heaven , all other bread is from earth , but christ is from heaven ; he hath god for his father , from whose bosome he is sent into the wildernesse of this world to satisfie the spirituall hunger of his people . and as that was an admirable gift prepared by god for them ; and therefore they called it manna : so nothing was more freely prepared and given by god then jesus christ for the life of the world ; hee came without the worlds seeking , without merit and deserving , yea or accepting ; for he came to his owne , and his owne received him not : and was not this miraculous above that , that he which sent the manna was the manna which he sent ? ● . the taste of manna was sweet , and tasted like fresh oyle , numb . . . or wafers baked with honey , exod. . : so nothing is so sweet as jesus christ to an afflicted and hungry heart , the sweet promises of grace are sweeter ther honey , psal. . . no fresh and sweet oile can so cherish the face , as they doe the heart which is able to apprehend the sweet consolations and joyes of the spirit . and as manna tasted alike to all tastes , and every whit of it was sweet , and every mouth tasted the same sweetnesse , as it never was in any other food in the world : so onely christ is the same to all that taste him , and every whit of him is sweet , even his yoake , his crosse , and every mouth that tastes him , can confesse him so to be . . the figure of it was round , a figure of perfection : signifying jesus christ without beginning or end , the first and the last , most simple and sincere , without any guilefull corner or angle ; most infinite , most perfect , and fit to containe all perfections of grace , meet for the head of the church . . the colour was white , exod. . : signifying the most holy and immaculate purity of jesus christ in his nature , person , and actions : the holy one of god , fairer then all the sonnes of men , psal. . . . the generality : it was common to all the israelites of what state soever : so jesus christ is the common saviour , to rich and poore , to master and servant , bond and free , and to all beleeving in his name without respect of persons , act. . . there is neither male nor female , but all are one in christ , gal. . . . the continuance of it : this was all the while they were in the wildernesse : so christ continues alwayes with his church , to the end of the world , matt. . . but when they came into canaan it ceased ; for where ordinary bread was , was no need of miraculous : so when wee come to our canaan ; wee shall gather no more manna by the meanes of the word and sacraments ; neither yet shall we lose our manna , but immediatly enjoy christ , and see him face to face , which the apostle calls an open face , . cor. . . ii. the quantity of manna considered in it selfe , resembled christ in foure particulars . . it was a small graine , as a little seed of coriander , vers . . but full of yeald , sweetnesse , and nourishment : so jesus christ was little and humble in his owne eies , and in other mens eies liker a worme then a man. little in his birth , in his life , in his death , in his followers . uery weake in shew and appearance ; but full of power , strength , and grace to sustaine and uphold his church ; full of nourishment , sweetnesse , and comfort to refresh his church to eternall life . . it was freely and abundantly given to israel as the raine , and fell downe with the dew : so jesus christ is freely given to the church , and in him abundant grace and plentifull redemption . god never expressed such bounty , nor ever opened the treasury of his rich grace in any thing so much as in giving his christ , who never comes any where without the sweet dewes of comfort , joy , and happy graces which distill from him into every beleeving heart . . manna fell every morning round about the campe , and no where else ; and so much every morning as was sufficient for sixe hundred thousand men besides women and children : signifying that jesus christ is no where to bee found without the campe and bounds of the church ; and that of his fulnesse all beleevers receiue grace for grace ; and that in christ is sufficiency of merit for all his church ; and there need no other supply for health and safety of soule , but out of this heape . . it fell on the evening of the sabbath in double quantity , because they must not breake the sabbath in gathering any : signifying the double diligence that we must use to get christ while wee are in this life , which is as the even of our eternall sabbath ; and the incessant labour after a farther degree of grace , giving all diligence to make our election sure before we goe hence ; for when that eternall rest commeth there is no more gathering , but a ceasing from all labour . and upon condition of our diligence and care here below , wee shall have supply enough of all grace without labour and gathering when christ shall be all in all to all israel gathered unto him . sect. ii. now wee are to consider this miraculous food , both in the jews gathering of it , as also in their use of it . i. in their gathering are three things ; the place , the time , the measure . . the place where : it was about the campe and tents of the jews in the wildernesse : signifying that christ the heavenly manna is given to us in this our wildernesse , and while we are in this world wee must procure him to our selves , or never : and farther that his grace is rained downe in the church ; and no where else is saving grace ordinarily to bee found . onely the israel of god enjoy christ in the meanes ; his abode is among the tents of shepherds . . the time of gathering is : . the weeke day ; the sixe dayes , not the sabbath , for it came not on the sabbath ; but as knowing and distinguishing times it would , as feed them , so teach them ; namely to rest on the sabbath day , as it did : and signified that in that eternall sabbath wee shall enjoy manna without meanes ; and shall eate our fill of that hidden manna , laid up and prepared for the saints , revel . . . . every day in the weeke : to signifie that we must daily feed on christ and his grace ; and that wee must daily renew the care of the salvation and sustenance of our soules . . every morning of every day ; early must they gather it , the first thing they did : to signifie , that wee must embrace christ speedily , while the meanes last and offer themselves . christ is worth our first care ; and his commandement is , first to seeke the kingdome of god. the foolish virgins sought oile and manna too late . . the measure : . every man hath a measure out of the common heape : signifying that christ is the same treasury to poore and rich , small and great ; and every beleever and israelite hath his portion and measure measured out unto him , ( for he must live by his owne faith ) and a severed measure of knowledge and sanctification from others . . every man hath the same measure . there was one measure for all , a gomer for every person : so every christian hath his gomer , and the same measure . for although there is difference in the graces of sanctification ( some being in the higher formes of knowledge , some in lower ; some of little faith , some of great faith ; some whose zeale is as a smoaking flaxe , in some a bright flame ) yet justification by christ is equall to all , and doth not admit a more or a lesse . the youngling in grace is as truely and fully justified as the ancient beleever , though not so fully sanctified , . every man hath a full gomer a full measure : to signifie that in christ is no want , but wee are compleat in him , col. . . and as the gathering israelite ( though he gathered lesse then some other ) had his gomer full : so hee that hath the weakest grace , and weakest faith ( if true and sound ) shall attaine the same salvation which the stronger beleever attaines . for the same precious faith attaines the same common salvation . ii. wee must consider this manna in the jews use of it . . in respect of the dressing . it must be ground and baked before it could bee fit food for the israelites : signifying that jesus christ must first be ground and broken upon the crosse , and pounded with passion before hee could become a ●it food and saviour of his church . every graine of manna must be ground and broken : so must christ bee broken and bruised in the wine presse of gods wrath . every graine of manna must bee baked in the oven : so must christ bee parched and baked , yea and dried up in the oven of his fathers displeasure . and this was extraordinary and above nature in it , that one heate ( namely of the sunne ) melted it ; another heate ( namely of fire ) baked it ; very strange , but significative of the same in christ. the heat of his love to mankind melted him , but the heat of his fathers wrath ( as hot as fire ) baked him , and fitted him for our spirituall food . . the manna being dressed must be eaten , that is , applied to their substance , and digested for their nourishment : signifying jesus christ , who although ( like the manna ) he must be gathered in common , and must bee received whole ( as manna must bee gathered whole ) yet he must be eaten in severall , that is , specially applied to every beleever for his food and strength ; by which application hee becomes food in our hunger , and physicke in our weak●●esse as the manna was to them , and other had they none . . they must use it all , and reserve none till the morning ; for if they did , it putrified , and wormes grew in it , vers . . : to signifie , that not the profession of christ profits any thing without faithfull applying of him . yea and as manna reserved , putrified : so christ becomes a scandall and a rocke of offence to the unbeleeving of the world , that content themselves to heareof christ and have the word among them , but apply it not to their hearts and lives . the sweetest manna becomes a rottennesse and a favour of death to carnall professours . quest. but why did the lord cause the manna daily to putrifie , if kept ? answ. . he will have them daily depend upon his hands and provision ; that was no time nor place to shift covetously for themselves , neither was there any need , seeing every day supplied them with a new harvest . . to signifie to them , that man lived not by bread onely , but by every word of god. how could they thinke that such corruptible food could preserve them , that it selfe could not be preserved above a few houres but by gods institution ? . that they might acknowledge god a free and extraordinary worker in all his administration with them . for even this manna ( which kept an houre beyond a day , suddenly rotted ) if god command to keep it two dayes every weeke for his worship sake , it shall bee miraculously preserved sweet and savoury . yea if for a monument of his mercy he shall command to lay a sample of it in the arke ; it shall last and bee kept in the holy of holies many ages , yea many hundreds of yeares sweet and savoury as at first . and all this not without signification : that although jesus christ was in his flesh and humane nature subject to sorrow , death , and passion , yet even in that humanity ( now glorified ) he is set in the holy of holies ( as the manna in the golden pot ) before the lord for ever , exod. . . and abides for ever in the heavens for all eternity , not subject to corruption any more , as that golden pot of manna was . sect. iii. ii. now let us see how christ is infinitely preferred before this type or figure , in sixe severall advancements . . that manna had no life in it selfe , but this hath , ioh. . . as the father hath life in himselfe , so hath he given to the sonne to have life in himselfe . ioh. . . i am that bread of life . . that manna not having life in it selfe , cannot give to others what it selfe hath not ; it could onely preserve life given of god : but this can conuey and give life to others , ioh. . . the bread of god is he which commeth downe from heaven , and giveth life unto the world . . that manna preserved onely naturall and temporall life , as other bread : but this preserves spirituall and eternall life in the soule and inward man. . that manna could not preserve this temporall life for ever , ioh. . . your father did eate manna in the wildernesse , and are dead ; nay it could not keepe them from hunger above one day to an end : but this bread once tasted makes a man live for ever , hee shall not die , vers . . yea he shall never hunger more , vers . . . if a man were dead , that manna could not raise him againe to life ▪ but this raiseth dead to life , as lazarus ; which all the food , physicke and meanes on earth cannot doe , iob. . . he that beleeveth in me , though hee were dead , yet shall hee liue . . that manna did corrupt , it melted daily when the sunne arose ; it lasted not beyond a day ▪ it continued not beyond the wildernesse ; and that small portion which the lord reserved in the holy of holies , perished and was lost after the captivity : but this manna is not subject to corruption , but abideth sweet and precious to every hungry heart ; nor subject to violence , but abides in the holy of holies without all change or feare of danger ; nor onely lasts in this journey through our wildernesse , but is the sweetest and most delicious in our cannan ; when hee shall bee food , physick , raiment , delight , and all in all , to all the saints and sonnes of god. sect. iv. now to application : i. to note in god foure things : . patience and love . . watchfulnesse and care . . bountifulnesse and benificence . . wisedome and judgement . and all these to his church , both jewish and christian , and to all the israel of god , legall and evangelicall . every one of these affordeth us speciall matter of instruction . i. his grace and patience appeares in the time of his giving both the typicall and the true manna from heaven . then hee pleased to give the manna to israel , . when israel had great need of gods helpe , and had no power to helpe themselves , when they were even ready to starve : even so when the church was in extreme need of christ , and altogether helplesse in herself , it pleased god to give his sonne from heaven to save and refresh her . which the apostle notes , rom . . for christ when we were yet of no strength , at his time died for the ungodly . . then god gave israel manna , when israel ( murmuring ) had deserved nothing but wrath and vengeance ; when they could looke for nothing but fire from heaven , hee gives them food from heaven , and such food as was angels food , sweet as honey : oh what a tender nurse is the lord become to a froward people ? hee will still the frowardnesse of his first borne rather with the breast then with the rod : even so when by our hatefull sinnes of many sorts wee could neither deserve nor expect any thing but revenge from heaven , god sent his sonne from heaven , the true manna and bread of life , who hath more sweetnesse in him then the honey combe ; which one gift sweetneth all blessings , which else had beene so many curses . for what had the israelites deliverance , victory , lives been worth in the wildernesse without food and manna , which kept them in life and strength ? even so had all our outward blessings been to us ( without jesus christ ) onely a lingring death and misery . oh who would deale thus with his enemy , but hee that hath an ocean of mercy ? which the same apostle ( in the same chapter ver . ) leadeth us unto ; where hee magnifieth and heightneth gods love unto us ; that , while wee were yet sinners , christ died for us , yea while we were yet enemies ( ver . . ) he sent us this manna , by whom he reconciled himselfe unto us . let this consideration be of use : . to stirre up in us a fervent love of god , who loved us with a pitifull love when wee were in so pitifull a case ; as also with so seasonable love , when our extreme need urged us ; yea with such effectuall love ; as spared us the greatest gift of love , and the richest mercy that heaven and earth can containe to relieve our want . . to labour to love our enemies , as god did us being his enemies . for naturall men and hypocrites can love those that love them , matt. . . but if we love them that hate us , we shall be the sonnes of our heavenly father . . to move us to cease from our sinnes ; for who would goe on to provoke so good a god , that still prevents us with love and mercy ? and if hee please to reserve love for us while wee are yet in our sinnes , and in love with them ; how sweet will his love be , when we cease to love them ? how strong will it bee , and how constant ? for , doth hee not cast us off when wee are enemies , and deserve hatred , and will hee ever cast off those whom he thus loveth ? this love shall be stronger then death , for that shall not quench it . ii. see the watchfulnesse and care of god over his church . the manna fell with the dew ; and while the people of israel slept , the lord watched to spread a table for them : because , . he that keepeth israel slumbreth not nor sleepeth . the eye of the lord ( saith basil ) is without all sleepe , ever watchfull : . because hee is a tender father , and israel is his sonne and first borne . a carefull father is waking for his childs good while it sleeps and takes no care : in like maner hath this watchfull eye kept it selfe waking , from the beginning of the world till this day . how did it watch over abraham and all his beleeving posterity ; whilest he and we were all in the night of sinne and death ? and whilest wee were in a dead sleepe , how carefully did hee provide this heavenly manna , and spread it about the tents of the church in all ages ? . in the promise of the blessed seed . . in the types and shadowes signifying and exhibiting jesus christ. . in the holy ministery of prophets and apostles , in which it was plentifully showred . . in the spirituall worship of beleevers both in the old and new testament . . in the blessed incarnation and appearance of the truth it selfe , who rose as a glorious sunne of righteousnesse , but as it were at midnight when the world lay in such palpable darkenesse as was thicker then the darkenesse of aegypt : as manna fell in the night , and was readier for them every morning then they were for it . apply this observation for thy particular comfort . if thou beest an israelite , no night shall befall thee nor sleep in any night , but this carefull eye of god shall watch to supply thee . as in three instances . . the godly passing through this wildernesse of this world , although they be in covenant with god ( as israel was ) yet often are cast into the night of sinne , and in this night they often nod and slip into a sounder sleepe of sinne sometimes then they thinke off : but then this eye watcheth them , that they sleepe not in death and so fall into extreame ruine . for they being written on the palme of the lords hand , being as a signet upon his finger , as a jewell on his heart , and ( which is neerer ) as the apple of his eye , he watcheth a season to waken them , to raise them , and erect them in faith to watchfulnesse and salvation . . many times the godly fall into the night of affliction , and are cast into the darke of many deadly dangers which they should never ( by themselves ) be wound out off . now while they are thus surprised with a dead and dangerous sleep , the lord watcheth to prepare some meanes of evasion , which they never dreame off . how did the lord watch over jonah while he slept under hatches not dreaming of so present a danger ? nay when he seemes dead and buried in the whales belly ( as in a grave of silence ) how miraculously did the lord watch to bring him to dry land as sound and safe as if he had beene kept in a strong castle ? how did the lord watch mordecai while he slept , hest. . . he slept , but the king shall not sleepe till he have advanced mordecai ? how did he watch over peter ( act. . . ) whilst he slept so fast in the night as scarce an angell could waken him , and brought him through the sleepie watch ? our experience can tell us every morning how the lord keepes our houses , our selves without feare against robbers , fires , dangers , in the night he makes us sleepe in safety , and while we are helplesse , naked , sencelesse , becomes a wall of protection round about us . . in the night of death he gives not over his watch , but watcheth the very bones of the saints , that in the morning of the resurrection they may mory fully enjoy christ the true manna , and attaine a full measure and gomer , and a perfect satiety and fulnesse of this sweet bread of life . psa. . . david calls it , a satisfying with gods image , when he shall awake . sect. v. iii. see in this gift , gods bountifulnesse and freenesse to his church in three things . . he offers israel mannah without the asking , seeking , or buying ; it costs them nothing but gathering : even so he offers us salvation by jesus christ while wee aske not after him . he is found of them that seeke him not . the first adam runs away from gods presence : the second adam runnes after him to seeke and recall him out of his bushes . now what desert or merit could there bee in the first adam to be followed with grace in his flying from it ? and if there be none in him ; how come wee his posterity to more possibility to merit any thing but death , more then he ? no , here is no merit , no buying of mannah , but onely a faithfull and thankfull acceptance of it . . he raines it downe in abundance , his hand is not short ; he opened the windowes of heaven , and rained downe manna to eate , psal. . . for . it is for the honour of god to be bountifull and rich in mercies , and to powre down his blessings upon his people . . israel needed daily abundance and store of mannah , which need he is carefull to supply . but oh what great goodnesse hath god stored for them that love him ! in his sonne jesus christ he hath rayned downe bread of life , the greatest arme and streame that ever flowed from that ocean . a mercy covering all the tents of beleevers . a mercy that lets the true mannah fall enough for a whole world of beleevers , not on one nation of israel onely , but on all the nations of the world . for he did not so then to any other nation , but now to all . nay in this mannah is a mercy not only covering the earth , but a mountaine of mercy reaching to heaven . . his hand is not weary , but every morning le ts fall enough to feed and fill so many hundred thousands of mouths and bellies : so the grace of god in christ is an unweariable grace . at he gave more mannah then all the israelites were able to gather : so he is more infinitely able to give , then all beleevers are able to receive . hence wee may ( with david ) stirre up our selves to blesse the lord that lodeth us with blessings daily . iv. the wisdome of god in administring his mercy to his church . . in that he gives them manna from heaven not from earth , they cannot now expect an annuall harvest of corne from the earth , but must expect every day an heavenly showre to bee fed by ; because the lord will not have them fixe their eyes and sēces on earth , but know they were now to live of gods allowance , and for their whole meanes depend on his hand . let it teach us christians to lift up our eyes and sences from earth and earthly desires , and affect that manna which is from heaven ; every day desire to be fed with some heavenly shower for the nourishment of the soule , and preserving the life of grace in it . let it teach us to acknowledge the hand of our heavenly father in the gathering of the mannah , and good things for our temporall life . hee is the father of lights from whom descendeth every good and perfect gift . the israelite must looke to heaven for every morsell of bread that hee puts in his mouth : and shall the christian ( as the swine ) eate up the mast , and never looke up to the tree whence it falls . ii. in that hee gives them manna every day . hee might have given them an harvest of it once a yeere ; or hee might have rained it once a month ; but hee gives it daily . to shew . that hee had undertaken for their daily maintenance , whose continuall supplyes challenged the continuall dependance upon his providence . . that they must bee content with daily bread . . that it should bee a part of their calling and exercise in the wildernesse , where other temporall businesse had they none . let us hence learn. . to acknowledge gods wisdome ; if he give us earthly manna and meanes but from hand to mouth , he knows to supply it with true manna . he allowes us to pray but for daily bread ; and if we have food and rayment we must be content , tim. . . . to confine our cares within the day , not so solicitous to lay up for many yeeres , as the rich glutton . care not for to morrow , that is , inordinatly , distrustfully . . to take notice of our daily need of the true mannah , whereof seeing god hath given us daily meanes , wee must not erosse gods wisdome to thinke the reading of gods word once in a yeare , or month , or weeke enough ; but be daily gathering , and answering the daily meanes afforded by gods gracious wisdome , as did the jews . iii. his wisdome is seene in that he giveth them no manna on the sabbath ; but for the sabbath a double portion on the day before . for . the sabbath day is not to seeke temporall food and manna , but spirituall and eternall . . he will not have his sabbath and service interrupted , therefore he gives them a double portion the day before . . hee will not have them losers by being intent in his service ; but as a liberall paymaster , allowes them as largely as any other day . let this teach us , . to nourish the care of gods worship above the care of our life , and more intend the businesse of the soule then of the body . so our saviour , first seeke the kingdome of god , and then other things . . to become more conscionable in the keeping of the sabbath , not seeking this day after earthly but heavenly things alone . for consider , . the lords liberality in giving thee ( not a sixt day , but ) sixe whole daies wherein to gather earthly manna ; and wilt thou encroach his day too ? . his liberality in giving thee manna for the seaventh day , blessing the labour of the sixe daies , and thereby binding thy hands from labour on the seventh . iv. his wisedome is seene in giving to every man his gomer ; and every man hath his measure . . to measure their desires by gods measure . . that no man should have just cause of discontent ; for hee had a sufficient measure for necessity , and god was not bound to provide for their wantonnesse . . that no man might envy another mans disproportion ; seeing no man had want , no man might have superfluity . let us learne hence . to gather no more of this earthly manna then god would have us to gather . quest. how shall i know gods measure for me ? answ. . that which his blessing by good and warrantable meanes affordeth , is his measure ; and to transgresse gods word in seeking or getting wealth , is to goe beyond gods measure . . neither to lay up , nor to keep any of this manna without or against god. goods well gotten shall stand and prosper ( as manna gathered in the sixe dayes . ) but gather this manna on the seaventh day , or lay up without and against gods commandement , that is to say , that which thou gettest falsly , or well gotten which thou shouldst expend for gods glory and the charitable reliefe of the poore members of jesus christ , but doest not , all that shall rot and stinke , as stolen manna did . sect. . ii. in respect of our selves also we learne sundry instructions from the consideration of both the mannahs , the typicall and the true manna . these instructions concerne . our estate . . our duty . . concerning our estate : to note how senselesse and void of understanding every man is by nature in the things of god and jesus christ , exod. . . none of the jewes knew what the manna was : no more doth any man know by nature the things of the spirit of god. . cor. . . the naturall man perceiveth not the things of god. if he perceive them not in his understanding , much lesse can he receive them in his affection . tell the jew of christ , or let the jew heare christ himselfe speaking of himselfe ( the manna and bread of life ) they conceive he is bread for the belly , they must eate him up straight , ioh. . . tell nicodemus of the new birth , he can conceive no second nativity , but of going into his mothers w●mbe againe being old , ioh. . tell the samaritan of the water of life , she cannot conceive whence to have it , if not out of iacobs well , which hee and his cattell dranke , ioh. . . nay such is our palpable blindnesse in spirituall things , as we cannot onely not finde them , but even offered unto us ( as the manna to them ) we cannot apprehend them , nay wee cannot but reject them , as that woman of samaria ; jesus christ offers himselfe unto her , she scorns him , and will not make nor meddle with him , ioh. . . the reason whereof is partly in the things themselves , and partly in our selves . . the things are things of gods spirit , and cannot be reached or judged by any rule in nature . for the things of creation , the heathen knew them in part from god as god , rom. . : but for the things of sanctification ( as that god the father by his sonne made the world , or that god the sonne by his spirit made a new world ) here they are blind as moles . nay even in this part of knowledge , the naturall man asketh what engines or tooles could god get to reare such a frame , and will not beleeve it could be made with a word , it will aske , of what prejacent matter , and will not beleeve that so great a thing could be made of nothing : whereas we by faith understand , that the world was framed by the word of god , heb. . . how blind then must they needs be in spirituall things , that are blind in things naturall ? . the reason in our selves is that we are wedded to our own apprehensions , and not easily led out of our conceits ; as vessels hardly let goe the savour of the first liquor ; wee will measure all by the standard of naturall reason , and by the scantling of our owne senses . apply this observation . to see our impotency , nay the contrariety of our nature to gods grace . where is our free will to good ? in what disposition stands darknesse to entertaine light , which fights against it ? but yee were darknesse ( saith the apostle ) not darke or darkned , but darknesse it selfe . nay yee were dead in trespasses and sinnes ( eph. . . ) not halfe dead ( as the samaritan ) but whole dead . now let all the papists in the world teach us , how a dead man can dispose and prepare himselfe to life . and let us know how a privation of it selfe can regresse to an habit . . to see what neede wee have of the ministery to helpe us unto the true manna . moses must tell the people ( exod. . . ) this is the bread which the lord hath given you to eate : so must the ministers of the gospell acquaint all the israel of god with christ ( the true manna ) by the word preached ; and say , this is the bread of life which came downe from heaven , in whom aloneis full nourishment to eternall life . nothing is good to salvation , but by gods revelation . if the word preached doe not teach thee christ ( the true manna ) thou never knowst him of thy selfe . let us pitty and pray for the lamentable blindnesse , not of popish recusants only , but of wilfull and carelesse absenters of themselves from the house of god ; whose judgement is just if they never come to a saving knowledge of jesus christ. . hath christ beene made knowne to thee , that thou hast tasted the sweetnesse of him in the gospell ? as christ said to peter , so i say to thee , happy art thou , for flesh and blood hath not revealed him to thee , but the father which is in heaven . sect . . concerning our duty we learn sundry instructions , which may be reduced to sixe heads . i. to get in us an hunger and thirst after jesus christ ; in whom alone is full nourishment , and without whom we are farre more miserable then israel had been without manna . for . onely this hunger makes us value him , and see our need of him . it is hunger that is the best sawce that makes manna sweet ; and without hunger a full belly despiseth an hony combe . it is hunger that makes the prodigall sonne looke towards home . . it is the note of a blessed man , to hunger and thirst after righteousnesse , mat. . . and this man will not rest till he be satisfied . david was an happie man in such hungry desires , when hee desired after god , as the chased hart after the waters . this thirst would eate out and thrust out the thirst after the world ; that dropsy thirst after gold and silver , which is never satisfied : as also the thirst after the puddlewater of earthly pleasures : and this thirst would devoure and consume the thirst after revenge , as moses his rod consumed the rods of the sorcerers . ii. to goe out of our tents , and take paines to gather our manna daily , as israel did theirs . for . christ enjoynes labour for this unperishing food , ioh. . . and . pet. . . give all diligence to make your election sure . . it is worth much paines and cost to procure christ to our selves and others . in bodily famine how farre will men runne and ride for corne ? iacob sends all his sonnes out of canaan into aegypt for food , gen. . . . idlenesse is every where blameworthy , especially in matters of greatest importance . god might have rained manna into their laps or mouthes as well as about their tents , if he had pleased ; but would not for the tryall of their diligence : besides he is well acquainted with our corruptions , who think that worth nothing which costs us nothing . give me leave to apply this to many idle christians among us , who have this sweet manna round about their tents , but will not stir out of doores for it . if it raine not downe within their owne tents , though it doe round about , they will not stir out of their tents : like idle husbandmen that would have a harvest , but will not stirre out into the fields to plow , nor sow , nor reape , unlesse it grew at their owne doores , or in their owne streets . alas how lamentable and unanswerable to god is our high unthankfulnesse ; who with lesse labour then the jewes may gather better food , and have as expresse a commandement as they ; gather every man of this manna according to his eating . but in stead of gathering we ingratefully reject it , yea thrust it off with both hands , as the jewes did , act. . . take heed in time , lest the doome come out against us , as did against them : because you have made your selves unworthy of eternall life , we turne from you to the gentiles . iii. as israel , so must wee daily and diligently observe the times and places of gathering manna . . the place is the wildernesse , not canaan ; and all the while that they are in the wildernesse they must gather manna : so we , so long as we are in this world , must gather this true manna . many seeme to gather when they be young , but are weary and give up when they are elder : but even the oldest man of the israelites must gather if he would eate ; hee must starve here that ceaseth to gather . many have gathered enough , know as much as the best preacher of them all , have strong faith , are sound christians ; and so was the church of laodicea : but be it known to thee , thou canst scarce gather enough of this manna for the day ; and he that sees his daily weaknesse will conclude with me , that his faith , hope , love , knowledge , and all his graces need daily repairing ; and that he hath got but a little of christ , that feares to get too much . againe , the place of seeking true manna is about the tents of the israelites ; it is confined to the camps of the true church ; where two or three are gathered , there is christ to be found : his parents found him in the temple . therefore . it is no marvaile if christ be not to be met with among antichristian synagogues . if men had learning to admiration , and above the angels , they should not finde the truth of christ but among the tents and congregations of christ. no marvaile if an aegyptian misse of manna be he never so learned . . let us learne to wait in the temple ( as the ancient beleevers anna and elizabeth ) if we would meet with the consolation of israel . . the time and season of gathering manna was while it lay on the ground . we must apprehend the season of grace , that is , while the church hath peace make use of the peace of the gospell ; as the churches did , act. . . little know wee how soone the sunne of persecution may arise , and melt away our manna . but christ may make as pittifull a complaint over us , ( and with weeping eyes ) as that over jerusalem , o ierusalem ! oh england ! if in this thy day thou knewest the time of thy visitation ! oh how rich in grace hadst thou beene by knowing this season ! but it hath beene ( in great part ) hid from our eyes . iv. as israel must bring home the manna , and bake , and grinde it , and feed upon it ; for else what had it beene better for them that manna had laine about their tents in never so great abundance , had they not brought it home and sustained their lives with it ? so must every christian specially apply to himselfe christ crucified , and by the faithfull application of christ and all his merits become one with him , as the meat or bread wee eate becomes one with our bodies ; thus will an hungry christian doe . an hungry man is not content with onely comming to a cooks shop where meat is ; it is not the sight , smell , or handling of meat which contents him ; he must eate and fill his belly : so it is not a bare comming to the place of the word and sacraments ( which yet many doe not ) to see , and heare , and taste ; but thou must feed by faith , or starve to death eternall . heb. . . the word they heard was unprofitable , because not mingled with faith . quest. how may i know if i apply christ crucified to my selfe ? answ. . the right application of christ crucified , is not to know that christ was crucified ; but when we are crucified with him , gal. . . as elisha ( . kings . ) applyed his eyes , face , and hands to the dead child that it might quicken . . so much as thou truely beleevest , so much thou eatest of christ , saith august : looke how much strength thou gettest by the word , so much nourishment thou receivest from christ. and so much as thou refusest , contemnest , or neglectest that , so much thou refusest christ himselfe . v. we must beware of being weary of this manna . the jewes esteemed manna sweet at first , and went out cheerefully to gather it , yea the sabbath and all ( which was a prohibited time ) so greedy were they of it : but within a little while ( although it retained the sweetnesse ) they waxed weary of it . wee must take heed of this ficklenesse in goodnesse , which hath ever bewrayed it selfe in most forward people . at the first building of the tabernacle men brought too much , but after tooke it away as fast againe . iohn was a burning and shining light , and they rejoyced in his light , but it was but for a season : and few shining lights but find it so . the galatians at first received paul as an angell , but soone revolted from him . what flocking and thronging was there after christs doctrine and miracles , that the kingdome of god suffered violence , but soone they had enough of him , and in short time did tumult as fast against him ? the like was observed in our owne land ; at the first falling of this manna , and beginnings of the gospell : men were earnest , glad , joyfull , forward : then was a sweet time of the happy welcome of this manna ; happy was hee could get his gomer first and fullest : but now what voices heare wee other then of the ungracious israelites ? oh our soules are dryed up with this manna , here is nothing but manna : so much preaching , so many sermons , and it was better with the world in aegypt , before all this preaching ! and whereas our fathers would have ridden far to a sermon , wee , their lazie off-spring , will scarce steppe over our thresholds . let us consider here for our incitement , . how hard it is to begin well , but harder to hold out ; and not holding out we lose all our labour . . that manna is as sweet as ever , though wee see not our owne neede ; which if we did see , wee would be no more weary of gods word were it daily preached , then wee are of our bread we daily eate . vi. we must be so far from wearinesse , as that we must highly esteeme this true manna , as the sweetest gift that ever god gave from heaven , and never forget so miraculous a mercy . that israel might not forget gods extraordinary mercy in this type , they must for ever keepe a pot of manna ; which was preserved so long as the temple stood for many hundred yeeres . and that wee might not forget this mercy in the true manna , hee hath and doth for ever preserve his word preached ; and instituted sacraments in which he perpetually holdeth this mercy before the eyes of the church . let us raise monuments of gods mercies to our selves , and not forget lesser favours if we would not forfeit them : but such a mercy as this is in jesus christ the true manna , let it live in our hearts , in our memories , sences , affections , actions , in walking worthy of it ; for thus it becommeth the just to be thankefull . chap. xxiii . water out of the rock , a type . the second extraordinary sacrament sealing up to israel their nourishment and strength in the covenant , was the water out of the rocke . after the lord had brought israel through the dangerous sea , hee brings them to elim , a sweet and fruitfull place , where were twelve fountaines of water , and seventy palme trees , there they camped and breathed , exod. . . not long after they must come into the dry desart of sin , where they want both bread and patience ; for they murmure against god , and exclaime against moses and aaron . at this time the lord feeds their bellies , and fills them with miracles of which manna was full . thence at gods commandement must they come unto rephidim , exod. . . here have they bread from heaven , but no water , now contend they as fast with moses for water as before for bread . and as thirst is the more eager appetite , so it ineagers their affections that moses complaines to god they are ready to kill him . god sees their rebellion and puts it up ; and instead of revenge of their horrible obstinacy and ingratitude , satisfies their thirst as miraculously , as formerly hee had done their famine and hunger . hee commands moses to take his rod and speake to the rock , and then should issue waters in abundance to satisfie all the campe , both man and beasts ; and so he did , exod. . . now wee may not thinke that this fact concerned onely israel in the wildernesse , but even all the church and israel of god passing through the wildernesse of this world : and that for these reasons . . the apostle ( , cor. . . ) calleth it a spirituall rocke , both for being miraculous in effects , and for being a type of what was to come . it was both miraculous and significant , and therefore called spirituall . . the same water which they drank , we also drink , as in the same chap. and ver . because in the holy supper of the lord , the matter of our spirituall drink is the same with theirs , and that is the blood of christ , resembled by theirs : the difference is onely in the maner of drinking . . including this water of the rock , the apostle saith : they are all types to admonish us , and are written for vs , vers . . & . . most plainly he affirmeth , vers . , and that rock was christ ; not in substance but in signification , saith aquinas . now wee having as much to doe with christ as they , wee must farther enquire into this type . . to parallel it with the truth by comparing them . . by applying it in some fruitfull observations to our selves . the rock was a type of christ three wayes . . as it was a rock , . as out of it issued water . . in the manner of obtaining . i. as a rock , it elegantly typed out jesus christ , fitly compared to a rock in five resemblances . . for the despicable appearance : the rock is in appearance dry and barren , the most unlikely thing in all the world to afford water ; so as it was incredible to moses and aaron themselves to fetch water out of a rock . if god had commanded them to have beaten fire out of a flinty rock it had not been so unlikely ; but to distill water out of a flint or rock must be miraculous : even so jesus christ was ( for outward forme and appearance in the world ) most unlikely of all men to afford any such waters of grace and salvation . isai. . , . hee was as a dry root , without forme or beauty ; as an hard , barren , and despised rock , the most abject of men , the refuse of the world , a worme and no man ; of whom when the prophets preached , they could finde none almost that would beleeve their report . . a rock for exaltation and advancement . a rock is a promontory lifted up above the earth : such a rock was christ advanced above the earth , yea and the heavens ; advanced above all men and creatures : . in holinesse and purity : . in power and authority : . in place and dignity . so ioh. . , hee that comes from heaven is above all . his person is above all ; for god hath exalted him , and given him a name above al names , phil. . . his worke is above all that men and angels can comprehend in power and merit . his place is above all ; the head of the church , eminent above all men and angels . . a rock for firmnesse and stability : hee is the strength of israel ; on this rock ( as on a sure and firme foundation ) the whole church is laid , and the gates of hell shall not prevaile against it , matt. . . hence he is a rock of defence and safety to his chosen ; and every wise man builds his house on this rock . . a rock of scandall and offence to wicked men , rom. . . not in himselfe and his nature ( for hee is a precious corner stone ) but accidentally and passively , because men dash themselves against him ; as many , at this day bark ( like doggs ) against the wholesome doctrine of justification by christ without the works of the law. many loose and formall gospellers scorne the basenesse and meannesse of preachers and true professours of the gospel , because their darknesse can abide no light to come neere it . to all these and thousands moe , christ is a rock of scandall by their owne default . . a rock for waight , and danger , and inayoidable judgement upon his adversaries ; which on whomsoever it falls , it crusheth him all to pieces , matt. . . if any rise against it , they doe but tire and teare themselves : but if this rock rise against any man , and fall upon him , it breaks him to pouder . witnesse the greatest enemies of jesus christ which the world ever had , herod , iudas , iulian , iews , pilate ; as unable to rise from under his revenge , as a man pasht to pieces unable to rise from under a rock . ii. it was a type of christ , as it sent out water in abundance to the people of israel ready to perish for thirst . for so jesus christ is the onely rock that sends from himselfe all the sweet waters of life for the salvation of his elect , otherwise ready to perish eternally . for explanation whereof , marke . as from that rock issued waters to wash and cleanse themselves and their garments : so from this rock streame waters of ablution or washing ; which serve to wash away both the guilt of sinne , and staine of sinne . for the former ; the precious blood of christ streaming out of his side is the onely mundifying water in the world , to wash the soule from the guilt of sinne , and to scowre away all the execration of sinne from the sight of god , . ioh. . . the blood of iesus christ cleanseth us from all sinne . for the latter ; from the same side of christ our rock issueth water as well as blood , even the waters of regeneration , called ( tit. . . ) the washing of the new birth , by the spirit of grace and holinesse , which daily cleanse the staine and filthinesse of sin . of these waters reade , ioh. . . he that beleeveth in me , out of his belly shall flow riuers of water of life : this hee spake of the spirit which he would give . . as from that rocke issued waters to coole and comfort israel in their wearinesse and wandrings : so from jesus christ do issue the waters of refrigeration and comfort , to coole and refresh the dry and thirsty soule ; to allay the heat of a raging and accusing conscience ; and to revive with new strength the fainting soule in temptation or persecution . and therefore the tryed traveller and thirsty passenger is called to these waters , mat. . , isa. . . for nothing but sound grace from jesus christ can quench the tormenting thirst of an accusing or distressed conscience . . as from that rocke streamed abundance of waters to make fruitfull that barren wildernesse wheresoever they ranne : so onely from the true rock issue plentifull waters of grace to make our dry and barren hearts fruitfull in all workes of righteousnesse : isa. . , , i will poure water upon the thirsty , and floods upon the dry ground ; i will poure my spirit upon thy seed , and my blessing upon thy buds ; and they shall grow as among the grasse , and as willowes by the rivers of waters . all this blessing of fruitfulnesse is from the rocke . see eph . . iii. in the manner of attaining this water , are many sweet resemblances . . the people might aske moses water , but moses cannot give it . it is god must give it , and miraculously fetch it out of a rocke , which how it should be , moses cannot conceive : so men may seeke justification , and to drink waters of salvatiō in themselves , either by nature , as pelagians , or by merit as popish justiciaries do , either in the law of moses as the jews , or in evangelical counsells , as the fond votaries of the church of rome : but no jew can tell how to procure any water to himself , neither can moses give it . by the law of moses no man can bee justified , nor by any fond devises beyond the law. but god of his grace hath devised a way , and poynted to us a rocke of living waters , to supply unto us that which was impossible to moses law because of our infirmitie , rom. . . . the rocke gives water but not till it bee smitten , exod. . . so christ the true rock must be smitten with passion , he must be smitten with the wrath of his father , and made a curse for us , before there can issue out of his side that bloody streame by which the thirst of beleevers can be quenched . and as the rocke was smitten twice , and waters gushed out both times : so christ was twice smitten , first actually in himselfe , secondly virtually in the saith of beleevers of all ages , the faithfull before him , beleeving in the rock that was to bee smitten and suffer death for sinne , the faithfull after him , beleeving in the rock that was smitten , dead , and raised already . . it was the rod in moses hand that smites and breakes the rocke : even so it was the law given by moses hand , and our transgression against it that breaks the true rock . isa. . . gal . . he was made a curse for us , and our transgression of the law was laid upon him that we might be freed from it . and as this was the same rod that smote the river to bring destruction on the aegyptians and enemies of the church : so this same law and rod of moses brings the curse and damnation upon all the enemies of god from whom it is not remooved by jesus christ. . the rocke was smitten , but it was not so much the striking on the rock , but the lords standing upon it that gets water for israel , exod. . . there was no vertue in the stroake , but all depended on gods commandement , and precept , and presence : even so , it is not the death of christ , nor the abundance of price and merit of his blood , nor the striking on this rock before mens eyes in the ministery of the word and sacraments , that can bring one drop of true water of comfort , but by the presence and word of gods blessing . the efficacy of grace depends not on any meanes or worke wrought , but it is gods word and presence that doth all in them . ob. then we may give up the use of all meanes , and pray at home for grace . sol. not so , for meanes must be used , moses must speake to the rocke . god appoints no meanes in vaine , but we must not insist and dwell in them , but looke beyond them to gods blessing and successe . moses must use the rod , though a word without the rod might have done it : so we must use the meanes as being tyed to them ( though god be not ) but not stick in them , seeing , the abuse of them may make them hurtfull not helpefull . the people of moses ( the jewes ) strooke this rocke , pearced him with thornes and speares ; saw with their eyes the precious fountaine opened in his side ( a priviledge in which they were beyond all people of the earth ) but partly ignorant what they did , partly malicious treading this precious blood under foot , not attending not beleeving the word : this reall striking of this rocke was unprofitable , yea and damnable unto them . . the waters of the rock smitten followed the israelites , . noting the abundance of water not only for their present supply , but also for future : so in christ & his blood is abundant and plentifuil redemption and consolation . . the rock following them , that is , following or satisfying their desires . it followed them every where , where they desired ; followed their necessities , followed their desires : so christ jesus is to the faithfull heart , all it can desire . he followes them with all sweet and needfull desires . he is above all that heart can thinke ; alwaies present with us through our wildernesse , especially in most needfull times . . it followed them , in signifying the truth which was to follow . it signifyed plainely that christ was to follow it as the truth the type ; and so it followed them with instruction and admonition : so christ the true rock followes the church with instruction . his whole life , ministery , miracles , actions , passion , and speeches was a reall instruction . and now by his ministery he followes us with daily directions . . it followed them through the wildernesse even unto canaan . all the drynesse of that dry and barren wildernesse could not dry it up : so the waters of grace streaming from the rocke jesus christ , follow the beleeving israel of god through the wildernesse of the world to the heavenly canaan . all the persecutions and parching heats and droughts in the world can never dry it up . let all the wildernesse besides want water , in israels campe is enough . where god begins with a man in sound and saving grace here , it will carry him into the land of promise . true grace must end in glory . hence arise observations twofold . i. in respect of god , to confirme our faith in the assurance of his , . presence . . power . . mercy to the church . i. his presence . he that before was present in the pillar of the cloud and fire for their safety , and in the manna for their sustenance ; is now present in the rocke for their satiety in their extreame thirst . the presence of christ is all in all to the church ; his presence is a present supply of all wants . his eye is alwaies present , for although it goe over all the world , yet it is alwaies fixed on the church . his eare is present , they cannot call to moses for bread or water , but he heares and supplyes . his hand is ever present with and for his church , and is not shortned . himselfe is ever present with his , in life in death , and after ; for good , for grace and glory . onely keepe thou these conditions . . be with him , chr. . , that is , walke with him , as henoch . . keepe in thy waies , for so long he hath promised his comfortable presence . . rejoyce in his presence , in the presence of his spirit , in the signes and meanes of his presence . and then feare not want , sicknesse , nor to walke in the midst of the valley of the shadow of death , for god is with thee , psa. . . he will also prepare a table for thee in the sight of the adversary , ver . . ii. here is a testimony of such mighty and miraculous power in god for his people , that even moses himselfe staggered , and could scarce conceive a worke of such power from god. here is a worke of omnipotency in cleaving the hard rocke , psal. . . to shew . that he is a free worker not tied to second causes ; but at his pleasure can hinder , alter , or change the power of nature , psa. . . . that he can worke by contraries , and out of most unlikely ( yea contrary ) meanes , effect his owne pleasure . luk . , is any thing impossible to god ? . that we should cast our eyes on this power . psa. . , once have i heard it , yea twice ; that power belongeth to god. and hence learne . not to limit the holy one that made heaven and earth of nothing . . faithfully to depend on this power when we see no meanes of safety or supply , but all the meanes contrary . for the rocke shall yeeld water rather then thou shalt want what hee seeth good for thee . . in thy fainting and wearinesse , when thy weaknesse tells thee thou art not able to goe on in this wildernesse for want of water of comfort and consolation , nay art hopelesse in thy selfe or any meanes thou canst make ; now hope above hope , gods power is sufficient in thy weakenesse ; sampson shall get both victory and water by a jaw-bone , the most unlikely thing in the world for either . and though this power now worketh not miracles ordinarily ; yet before thou that waitest on him shalt miscarrie , hee will miraculously sustaine thee . iii. heere is a testimony of gods admirable mercry to his people . israel deserved to be smitten for their murmuring and rebellion ; but the rock is smitten for them . the rock is not smitten for it selfe , but for israel . in stead of a revenging power which they might have expected , they find a gracious power which they could not expect : even so all ma●kinde was to be smitten by the law ; but the rock must be smitten for us . our rock suffered nothing for his owne sinnes ( who was purer in his nature and actions then all the angels of god ) but all the stroke he suffered was for the israel of god , that they might draw out of this well-head waters of joy and abundant consolation . the mighty power of god ( which we had deserved to be turned all against us ) is all turned to the salvation of the church , where mercy rejoyceth against judgement . thus of god. from this rock and water we are also to observe some things concerning our selves . i. wee have heere the accomplishment of that prophecy , zach . , a fountaine is opened to the house of david , and to the inhabitants of ierusalem for sinne and for uncleannesse . here we have christ himselfe the true water out of the rock ; who onely refresheth dry and weary soules , and comforteth the fainting heart with the sweet promises flowing from the gospell . and that wee may see the excellency and benefit of this fountaine , we will a little compare this rock with the other , and set the truth above the type , to draw our eyes and desires after it . . in that rocke , the rocke was one thing , the water another : here christ is both the rocke and water , both the giver , and water given . . that rock refreshed wicked men and beasts : this is bestowed upon and comforteth onely beleevers . . that rock refreshed bodyes onely : this both soules and bodies . that preserved naturall life : but this torrent preserves the supernaturall life of grace ; so as a leafe withers not , nor falls from a tree of righteousnesse planted by this river of water , psa. . . . that rock might preserve and comfort the living , but could not helpe a dead man : but this quickneth the dead soule with new and heavenly life . . the waters of that rock quenched natural thirst : but this quencheth all unnaturall . one drop of it tasted by zacheus quenched all his unnaturall thirst after the world : and in paul all the thirst of revenge and furie against the saints . . the rock gave water twice : this rock gives waters of comfort alwaies . the water of that rock followed them a great while , but at length were dryed up : but the waters of this rock are never dried up . the blood of christ is alwaies running , and a fresh fountaine never dry . the israelites dranke of that water , and were contented for a little while ; but by and by did thirst againe : but he that drinkes of this water shall never thirst againe , ioh. . . that is , miserably as they : however he shall desire it still , yet his very desire is his happinesse and saciety . ii. how we are to carry our selves to this rock and fountaine , namely , as israel to that rock . . the israelites thirst and call for water , they see and feele their need and want : so we must feele our want of christ , and get a fervent desire after christ and his graces , because onely the thirsty are called , isa. . . and onely they in want see the worth of the thing wanting . now we may not thinke that every wish after christ is this thirst ; for the worst can wish a part in christ : but this thirst and desire must have three conditions : . it must be fervent and eager as sampsons , give me water , or i die . iud. . . as the chased hart panteth after the rivers of water , so doth my soule after thee , ps. . . . it must be faithfull . we must not thirst with repining and diffidence , as the israelites , but with faith and confidence : this drawes vertue from christ , according to thy faith , be it to thee . . it must be constant . the israelites thirst still till they obtaine their desire : so we must not content our selves with desire , or to come where this water is and goe without it ; but we must never be content with our estate ( though it be never so well with us for the world ) till we taste the sweet comfort & strength of christ and his merits . to continue thy thirst , observe two rules . . so long as god hath any grace to give , or is not weary of giving , thou must not be weary of thirsting , begging , asking . . so long as thou wantest any grace , or any measure of grace received , thou must thirst still ▪ ever be desiring one good thing after another , and one measure of grace after another , till thou beest compleat ; and then shalt thou never give over this thirst while thou livest here . . israel thirsty runs to the rock : so in thy thirst run thou to the rock . dost thou thirst for pardon of sinne , for grace of sanctification , for sence of gods love , for assurance of eternall life ? come to this rock for supply . art thou ready to faint in thy soule for want of grace and comfort , art thou ready to sinke in sorrows , feares , faintings , wants , dangers ? runne to this fountaine which god hath opened for thee . to move thee hereto , consider . the rock it selfe calls thee which art thirsty ( which that rock could not doe ) ioh. . . if any man thirst , let him come to me and drinke . . that to runne any whither else , is to forsake the fountaine of living waters , and dig pits that will hold no water . let papists runne to the puddle waters of their owne merits , or seek other mediators or intercessors : say thou with the apostles , lord thou hast the words of eternall life , and whither should we goe ? let others runne to humane helpes and remedies in their sorrowes ; to cards , dice , merry company , let them runne to devils and witches , and make them their rock : let thy heart say , the lord is my rock : and if the word were not my comfort , i were sure to sinke in my trouble . . israel comming to the rock , did not onely draw from thence , but drinke heartily : so we must not onely come to the place where christ is preached , but we must beleeve in him , and specially apply to our selves the merit of his death . for as drinking is a speciall application of water to the thirsty body , so by beleeving in christ we specially apply the waters of grace to the refreshing of the soule . to beleeve is to drinke this water , ioh. . . with ioh. . . nothing could quench israels thirst ( being bodily ) but water : and onely faith quencheth our spirituall thirst : and therefore ( as they to moses ) we must say to christ , lord , give us faith to quench our spirituall thirst . let these motives provoke us to drinke these waters . . as israel was by drinking that water revived and refreshed , so onely these waters from christ quicken us with new life , and coole the heat of raging and accusing consciences . every beleever hath true tranquillity of heart , and joyes of the holy ghost within him ; yea so plentifully doe these waters of consolation rise from the rock , that he that drinkes them is said to have the kingdome of god in him , which stands in righteousnesse , peace , joy , &c. . what madnesse and folly is it to lay about us so eagerly for this puddle water in comparison , and catching with all greedinesse at the bitter-sweet comforts of this life , which prove poyson to the most ; and neglect the sweet and pure streames of saving waters of grace flowing from the true rock jesus christ . wee reade what strife and contention was among the jewes for wells of spring water ; and now no man will lose a dishfull of well water but he will know to whom : and shall we onely not care for the water of saving grace , which cost christ so deare before he could open the well of it for us ? . when the woman of samaria heard christ say , that he that dranke of this water should thirst no more : lord , faith she , give mee this water , that i may no more thirst , nor come hither to draw , ioh. . . so let it stir up our desires after it also , that wee may get within the well that springeth up to eternall life . . what meanes may we use for the attaining of water out of this rock ? answ. . be an israelite . that rock was smitten onely for them : this rock is laid in sion , not in aegypt . no aegyptian , no canaanite , no romish aegyptian that drinkes of that popish puddle , no profane worldlings taste of these waters ; swill and draffe is good enough for such swine . . come to the place . israel must goe out of their houses as well to fetch water out of the rock , as to gather manna . the place whence the rock sends water is the threshold of the sanctuary , ezech. . if wee will not stirre out of our dores , wee may justly starve . avoid letts and hindrances that damme up these waters : as , . ignorance of their worth , and of thy owne neede ; ioh. . . if thou knewest the gift of god , thou wouldest have asked , &c. good reason thou want it , who thinkest it a thing thou mayst best want . many among us ( like tantalus ) in the midst of water die for thirst . . hardnesse of heart , which keepes the soule dry and barren ; and abiding in the naturall hardnesse of a rock , all the waters of this spirituall rock are lost upon it . . a quenching and grieving of the spirit : this turns the stream another way , that it finds another channell . greeve not the spirit , but grieve rather that thy selfe art so strait-necked a vessell . . secure neglect of meanes . a man that will be rich followes the meanes : so he that meaneth to be rich in grace : whereas he that meaneth to die a begger , casts up all and makes holy day at his pleasure . . provide . the bucket of faith to draw ; for the well is deepe , and without this bucket thou gettest none , ioh. . . . find a fit vessell to put these waters in : as . a cleane vessell of a pure heart . who would put aquavitae or balme water in a fusty and stinking bottle ? . a whole vessell , that it leake not out againe . this whole vessell is a whole and sincere heart , but broken all to pieces . no vessel here can hold but a broken and contrite heart . god fils the humble : the haughty and proud are sent away empty . chap. xxiv . the brazen serpent , a type . the history of the brazen serpent is in numb . . , , . where are two things . i. the disease . ii , the remedy . the disease is set downe , . in the occasion , ver . . . in the kind , by fiery serpents sent by god to sting them . . in the effect , many dyed . in all which story wee must not stick in the letter or barke , but breake through to the kernell and truth : the rather because our lord jesus ( an interpreter beyond all exception ) brings us hereby to himselfe ; and to the consideration both of our disease , and of the remedy , and the application of it . ioh . . . as moses lift up the serpent in the wildernesse , so must the sonne of man be lift up : that whosoever beleeveth in him , should not perish but have eternall life , it will be now both pleasant and profitable to looke a little while upon the apt resemblance of the type with the truth both in the disease and remedy : and first of the occasion of the disease . sect. i. i. the occasion of the disease was the peccant humor of ingratitude and murmuring against the grace of god miraculously manifested in the wildernesse . never had any people upon the face of the earth the like mercies from god , the like experience of god. never any fed and feasted with so many miracles as it were in ordinary . they have water following them every where out of a rock . they have read from heaven , delicate even to a miracle ; but this angels food is too light , and no bread will serve them but from earth . god gave them abundance of it for the gathering ; he rained it most bountifully round about their tents : but their unthankfull souls loathe it , and tread it under foot . and therefore rising up against god and tempting him they were destroyed of serpents . . cor. . . note here by the way . the justice of god. hee that brought manna from heaven to feed them , for contempt of his grace now brings serpents out of the earth to revenge and destroy them . rom. . . . the despising of gods bountifulnesse , treasureth up wrath . see the same justice on our selves . how lightly did wee in our first parents regard that upheaped measure of bounty and grace conferred by god in our creation and innoceny ? and how justly were we stung to death by the old serpent for it ? the unthankfull person is the greatest robber that is . . see the equity of this justice on the israelites . they not contented to murmur against the lord , set also upon moses and aaron his servants , why have ye brought us into the wildernesse to die ? now their punishment is answerable to their sinne . they transgresse in hot and fiery tongues , and are punished by hot and fiery stings . venemous words against god and his servants are revenged by the mouthes of poysoned and venemous serpents . doe thou at thy perill sting god and his servants with bitter words , god will have some serpent or other to sting thee . i am out of doubt that many great plagues have lingred and doe , amongst us in this land for the poysoned and reviling speeches cast against god and his servants every where . we sting his holy profession and servants incessantly , and he stings us with the scorpions of his judgements : . beware of being weary of manna . never did man complaine of plenty of manna , but was justly stung with want of it . doe thou complaine without cause , and thou shalt have cause to complaine . israel that complaines of too much manna , shall shortly change their note and cry out of too many serpents . ii. the kind of the disease . the lord sent fiery serpents to sting them . where . why serpents ? . why fiery ? . why stinging ? . this disease by serpents lively resembles our disease of soule , which is no other then the fiery sting of the old serpent , which is the devill , rev. . . our spirituall disease is hence noted to come from that old serpent at first . now satan is aptly compared to a serpent in five respects : first , because he covered himselfe with a serpent , when he first stung and deceived mankind . secondly , he is more subtle then any serpent ; crafty to insinuate and deceive , cor. . . . thirdly , as a serpent dwels and lies among thornes , bushes , bryars , and feeds upon dust : so the devill raignes in the thickets and bushes of worldly cares and lusts , and feeds upon worldlings exercising his chiefe power against them . fourthly , as a serpent casts out of his mouth venime and poyson : so the devill casts out nothing but virulent words against god and his saints , and spewes out after the church a flood of poyson to drowne her . how hee blasphemed iob , how he is the accuser of the brethren , how of the head christ himselfe , the scripture declares . fiftly , as a serpent is cursed above all beasts , so is the devill . the first cursed creature in the world was this serpent and hath ever since remained the cursed head of all cursed rebells and wicked ones , to whose custody and condemnation they shall all be gathered in the last day . mat. . . goe ye cursed , &c. . why called fiery serpents ? answ. . from their colour . through abundance of poison they had a shining and glistring skinne , and they seemed as if they had been made of fire . a resemblance wee have in our snakes , that seeme to shine and sparkle against the sunne . . from their effect . for with their sting they infused such poison into the bodies of the israelites , as stirred up in them an outragious heat and fire . now these diseases are most painfull , and so tormentfull as if a wild-fire were in the bowels , feeding upon the bones , marrow , and members . . from their end . first because they were appointed by god , and after a sort inflamed and kindled with desire of revenge of the lords wrongs ; and they so fiercely assaulted the israelites , as if a raging and devouring fire had seased upon them , which no way they could avoid . secondly , that in their punishment they might bee admonished , both what a fearefull fire of gods wrath they had kindled by their sin against themselves ; as also that they had deserved a more fearefull fire in hell to seize upon their whole man everlastingly . . why stinging serpents ? answ. to imply unto us . first , that sinne is the sting of this old serpent ; even a poisoned sting that hee hath thrust into all mankind . but with this difference ; in that this poison is farre more generall , and the wounds infinitely more mischievous then were those of the fiery serpents . for , . they stung a few israelites , but not all ; but this serpent hath stung all mankind , none excepted . . they stung the bodies onely ; but these , soules and bodies also . . they stung one part of the body ; this serpent all parts , and whole man. . they to a temporall death , this to an eternall . secondly , to imply that sinne is the sting of a fiery serpent . . set on fire with wrath and cruelty , and desire to poison and destroy us , revel . . . . setting on us with fiery darts . for so his temptations are called ( ephes. . . ) for three reasons . . from the manner and custome of souldiers in times past which cast poisoned darts , the poison of which inflamed the wounded bodies , and made the wounds incurable . as now many out of desperate malice poison their weapons and bullets to make sure with their enemy : so doth satan by all meanes poison his darts to speed the christians soule . . because as fiery darts they inflame and kindle in the heart all manner of burning lusts and sinnes , one of them being but as a sparke or firebrand to kindle another . . because they leave for most part a cauterized and seared conscience behind them , as if they were burnt with an hot iron , which makes the sinner stung senslesse of his wound . whence is another miserable difference betweene the stung israelite , and the stung sinner . the former was alwayes felt with griefe and paine : but this often not felt , and so more desperate . thirdly , the effect of this stinging was death in many : and so the effect of sinne is death in all . the stung israelite had death in his bosome , and no other could be expected : so the guilty sinner is stung to death . in his nature is every man the sonne of death , and can expect nothing but death every moment . and as the stung person in the wildernesse had no meanes in himselfe nor from others , to avoid either the serpent or death from it , till god appointed them the brazen serpent : so the poore sinner was destitute of all helpe in himselfe and others , till the lord appointed jesus christ the promised seed , to breake the serpents head . there is given no name else , whereby we must be saved , act. . . first note hence , how deceitfull are the pleasures of sinne . it is as a sweet poison : iob . . sweet in the mouth , but poison in the bowels . what wise man would drink a draught of poison for the sweet taste of it ? wicked men hold sinne as a sweet morsell : but sower sauce followes it . secondly , what little cause we have to love our sinnes : for that is to love our owne bane . prov. . . hee that sinneth against mee , hurteth his owne soule ; and all that hate mee , loue death . no sinne but the more pleasing , the more poisoning ; the more delicate , the more deadly . sinne never so much disguised , never the lesse deadly . thirdly , that sinners are but dead men while they live , . tim. . . an israelite stung was but a dead man : so although the reasonable soule in a sinner makes him a man , yet the want of the spirit of grace makes him a dead man. death waits upon sinne as the wages on the worke ; and hell upon death that comes before repentance . fourthly , a foole hee is that makes a mocke of sinne . who would play with a deadly serpent , or make a jest of his owne death ? or drink up the poison of a serpent in merriment ? or cast darts & firebrands about him to burne himselfe and others , and say , am i not in sport ? see prov. . . and . . and . . oh that wee could discerne our wounds , as sensibly as we are certainly stung ! it would make us runne to god , and get moses to goe to god for us , and pray that these serpents and painfull wounds might be removed . if wee saw death as present and as ghastly in our sins as israel did in their stinging , we would hasten our repentance , and seeke after meanes of cure . sect. ii. the remedy is , first prescribed , num. . . secondly applied , vers . . thirdly in the same verse is the effect : they recovered and lived . so then in the remedy are , i. ordination , . application , . sanation , or cure . . the appointing hath , first the person appointing , which was god himselfe , who devised it and prescribed it to moses , for god will save onely in his owne meanes . so god himselfe so loved the world that hee gave his onely begotten sonne , &c. ioh. . . this way of remedy and cure could bee no devise of man nor angel . for , . the angels stand still admiring and amazed at it , . pet. . . . men without a superiour teacher cannot conceive it , . cor. . . much lesse invent it . secondly , the thing appointed , a serpent of brasse , resembling christ in the matter and the forme . . the matter was of brasse , not gold , for five reasons . . god ties not himselfe to the excellency of meanes , but by weake and unlikely meanes effects his great works : and therefore that which had no power of cure in it selfe must cure and heale , that the worke may be knowen to be his and not the meanes . . the lower and baser the meanes are , the better may the israelites be led through them , and so beyond them . it was not the will of god that they should rest in the brazen serpent , which had no power of cure ; but through it bee led by faith vnto the messiah , who onely could cure them . . though it was of brasse , yet it was strong : and signified jesus christ , how weake soever in mens eyes ; yet was hee , first the mighty and strong god , secondly powerfull and able to deliver his people , thirdly most invincible and potent also against all his enemies , he is a wall of brasse , and his strength is as the strength of brasse , reuel . . . . being of brasse as it was strong so was it shining and bright : signifying christ in respect of his divine and eternall generation , truely shining and glorious . hee was the brightnesse of his father , heb. . . the very brightnesse of the glory of god ; excelling all the angels in heaven , in their clearest glory and brightnesse , revel . . . . as that serpent so shined that the israelites might look upon it , and their eyes not dazled : so this great glory was so vailed by his flesh and humility as we the israel of god might behold it , yea approch it , and fetch our salvation and happinesse from it . . it resembled christ in the forme ; for the forme was of a serpent . first a serpent is of an hatefull and contemptible shape and appearance : so was christ in his owne habite , isai. . a despised man , a worme rather then a man ; men saw no beauty in him , but hid their eyes . secondly , the serpent was accursed of god : so christ lay under the curse of sinne for us , gal. . . thirdly , that was but like a serpent ; in the forme of a serpent , not a serpent ; it had onely the shape not the life , sting , nor poison of a serpent : so jesus christ was the similitude of sinfull flesh , but no sinner . no venim or poison of sinne was found in him , neither in his nature nor actions . rom. . . hee was in the similitude of sinfull flesh , as that of a serpent , but without all sting or spot of sinne . the third thing in the appointment is the end or use of the serpent . it must bee lift up upon a pearch that all israel might see it . which plainly noteth both the kind of death which christ must suffer , as also the proper end and vertue of it : as in these particulars . . both must bee lifted up : so christs crucifying is called an exaltation from the earth , ioh. . . . both must be exalted upon wood ; the pole a type of the crosse of christ. . both among the jews ; out of the church is no salvation . . both to be looked upon ; one with the eye of the body , the other with the eye of faith . . both to recover health and life ; one of body , the other of soule ; one frees from corporall death , the other from spirituall and eternall . ii. the applying of this remedy was nothing but the looking upon the brazen serpent : which signified the sinners beholding of jesus christ for his cure . the meanes of application of the remedy was the eye of the israelite : so the instrument of applying the remedy by jesus christ , is the eye of faith , which is the eye of the soule . so our saviour christ himselfe expoundeth it ( ioh. . ) as the brasen serpent was lift up ; so shall the son of man , that whosoever beleeveth in him &c. that which moses calls looking on the type , christ calls beleeving in himselfe the truth . which if the lord had not purposed to expresse , he could as easily have remooved the serpents , as appointed the making of another ; and as easily have healed them by his word , as by this signe : but hereby affords them a double mercy and cure , one of the body by the signe , another of their soules by the thing and truth thereby signifyed . iii. from this application followes a saving effect . the israelite by looking lived , and received present ease , with freedome from paine and poyson : so the beleever looking on christ by the eye of faith , hath an heavenly life restored ; present ease from the paine of a guilty and accusing conscience ; freedome from the poyson of sinne both the guilt and staine of it . but herein the truth is advanced above the type . . that brazen serpent had not power in it selfe to cure ; this hath power in it selfe . . whereas they were cured to dye againe ; beleevers attaine a sound cure , never to dye more , ioh. . . . whereas that did not alwaies reta●●e the vertue of curing , our brazen serpent doth ever retai●e power and vertue for the salvation of beleevers , looking towards him , to the end of the world . . wheras this brasen serpent , now a remedy against poyson , was after turned to poyson the israelites in hezekiahs time ; which made him stampe it to powder : our brazen serpent ever remaineth the soveraigne and healing god ; as unchangeable in his goodnesse , as hee is in his most holy and divine nature . . that remained a great while , about seaven hundred and threescore yeares , but after was defaced and destroyed : our brazen serpent can never bee defaced or destroyed , but abides the saviour of sinners to all eternity . oh now what a sweet sermon doth this one type containe of the whole summe and marrow of the gospell ? what a pregnant testimony and vaticinie is it alone of the death and passion of jesus christ , as also of the vertue and merit of the same ? and consequently what a prop and stay of our faith ? what a goade and spurre to drive us to jesus christ , in whose name alone wee can bee saved ? sect. . i. note what weake , and contrary meanes the lord useth , to effect great things for his church , and in his church . was there any sence or reason to be conceived in all this counsell and ordinance of god in healing thus his people ? . could a serpent of brasse , a shape only more heale then hurt them ? . could a dead serpent prevaile against so many living and fiery serpents ? . shall not this shape and image of a serpent be so much as touched or applyed to the wound ; but the sight of it onely a farre off cure a mortall wound really inflicted ? how inconceivable is this to humane reason which perhaps would count it foolish and ridiculous ? but the lord ( though he might by many other more mighty and likely meanes ) will by no other meanes effect their deliverance . he that brought in the serpents could as easily have remooved them ; if not that , yet he might have hindered them from biting them ; or hee might powerfully of the same poyson have made a remedy : but he chooseth most unlikely meanes . qu. why doth the lord thus ? answ. for three reasons . . hee will have his people looke for helpe at no hand but his owne , who useth in such meanes to helpe as whence no helpe can be expected but onely divine . israel now sees that all the world cannot make a dead serpent prevaile against living serpents , but that god of all the world to whom all creatures obey . . hee will have his people hereby know and acknowledge the power of his word . for it was not the serpent as it was brasse , nor as it was lifted up , nor as it was beheld , that could heale them , but as unto this signe was added , the word , first of commandement , secondly of promise . by vertue of which word the infected persons were cured . psal. . , he sent out his word and healed them . gods word alone can make a serpent heale , and a dead serpent restore to life . . hee will shew the mighty power of his arme , which hath ever by weake things confounded the mighty . see this in examples . when god was to save noah from the deluge , one would have thought it fit to have reared him up a mighty turret of iron or adamant , or founded him some invincible building upon some mighty rocke to have resisted the waters : but noah must build himselfe a weak arke of boords and a little pitch , and that must floatal the time , and sustane all the waves and billowes without mast , sterne , or pilot , or any the like meanes to preserve it . when god was by ioshua to demolish the mighty walls of jericho , he bids him not set against it huge engins or warlike ramms and batteries to batter it seven dayes together , but hee must cast downe the walls with looking on them , and winne the city by walking about it seven dayes ; and onely blow upon it with rammes hornes , but not lift an hand or weapon against it . iosh. . when god sends gideon against an huge army of midianites to overcome them , a man would have thought he would have furnished them with armour of proofe and munition fit for the warre , but hee puts into their hands trumpets and pitchers and lampes within the pitchers , and bids them not fight but onely make a noyse , and so they conquer , iudg. . . when god is to foyle that mighty giant goliah , a warriour from his youth , who alone ( at the sight of him ) made all israel run away , sam. . ; he chooseth not a man of war and prowess , but a poore shepheard , david , a boy as saul calls him , ver . . and hee not armed with sword and speare as goliah was , but with a sling and a scrip and five stones ; with which when he had overthrowne him , he borrowed his owne sword to cut off his head . these instances in stead of many may serve to shew gods ordinary custome and delight to effect the greatest matters by weakest meanes , and to advance his own power in weakenesse . this doctrine may be fruitfully applyed to our present times , in which wee see such tumults raysed against the church ; such insolencies of the enemy , such hopes , yea & triumphs before victory . if god give his church a check , and his people receive a foyle ; oh how the enemy laughs , and boasts , and blasphemes as if all were theirs ! but let us rayse our faith and confidence in considering these grounds . . god can and doth often worke by unlikely and contrary meanes . when he was to multiply abrahams seed as the starres of heaven , he begins his promise with that precept ; abraham take thy sonne , thy onely sonne , and slay him in sacrifice . what seemed more diametrally or directly contrary to this promise , yet hindred not but furthered it ? . gods word and promise for the present causes of the church shall be accomplished either with meanes or without them , yea against them . god hath determined , and in his word foretold the fall of antichrist , and destruction of babilon : isa. . , the kingdome that will not serve the lord , shal be destroyed , much more that kingdome which is most opposite to the lord , as this is . more specially thes. . , whom the lord shall consume and abolish : there is , both a consumption , and an extinction : the former wee have seene , the second as certainely remains in short time to be done , rev. . , , the beast and the false prophet shal be taken , and their flesh made meat for the fowles of the ayre . there is more strength in this word of god , then in all antichristian limbes and captaines . all babylons physitians shall not heale her , for great is the lord who will destroy her . if this be the time it shall forward apace ; if deferred , not forgotten . . the cause in hand is gods cause , against a kingdome ; . contrary to christs whole kingdome ; . a kingdome destinated to destruction by god ; . a kingdome against which christian princes are called to sanctifie their swords , and to fire her , and to retourne double according to the whores workes ; . a kingdome in which every member is an high blasphemer , and ought to dye , no eye pittying them ; . a kingdome , an infinite encroacher upon christian kings and kingdomes , and disturber of all their common and publike peace , by claimes to all crowns , scepters , lawes , subjection : but god is with his cause , and therefore it is strong enough . . the cause is not therefore at an end , because foyled ; nor farther from victory , because the party seemes weaker , and the meanes incomparable , iudges , israel had the better cause then benjamin , and more number of souldiers , and were prudent and expert in warre as it appeares by some stratagems set against the enemie ; yet was foyled and broken twice because although god had beene sought , yet not so seriously as was fit . if the israel of god had sought the lord so seriously by fasting , prayer , and sound humiliation , the powers of antichrist could not prevaile . but great are the sinnes of the church , which must be corrected ; and god will be more earnestly sought to be found in so great mercy . againe , salomon observed that the race was not alwaies to the swift , nor the battaile to the strong , nor for their strength . gedeons armie may be too many for god to give victory by : meanes are to bee used , not trusted in ; and whether they bee likely or unlikely , god will save his church , either by them or without them . therefore let the church looke backe to that of moses , exod. . , the lord shall fight for you , and yee shall hold your peace . sect. iv. ii. moses having a commandement shuts his owne eye , and makes a brazen serpent ; though he had no reason for it . and the people having a word of commandement and promise ; shut the eye of their reason , and open the eyes of their faith , and by beholding this shape of a serpent were cured ; and found life restored not by a thing having life , but by a dead thing . learn how the eye of faith must shut up the eye of our reason ; and having a word of god , looke confidently upon it , be it never so unreasonable 〈…〉 . there bee foure things which a man sha●● never attaine , till the eye of his faith close up the eye of his reason . . hee shall never attaine the true knowledge of divine things . gods wisdome hath no greater enemy then humane wisdome not sanctified : no men hardlier nor seldomer converted then worldly wise men ; as the scriptures , which say , not many wise , and experience shewes daily . what wiser men in the world then the philosophers and stoicks of athens ? but when paul came to dispute among them of doctrine of religion , he was called ababler , act. . , what will this babler say ? and reasoning among them of the resurrection , hee was derided and mocked , ver . . was not festus a wise man , and a prudent governour ? and yet when paul preached to him no other things then moses and the prophets had foretold of these sufferings , death , and resurrection , festus tells him , too much learning had made him mad , act. . . ioh. . , christ to cure a blinde man tempered clay and spittle together , and applyed it to his eyes , and bids him goe to siloe : a remedie likelier to put out a mans eyes then to recover sight . there was no reason in the earth of the remedy , but onely to try whether the blinde man did constantly beleeve . yet if the blinde man had not wholly resigned himselfe to christ , and shut up his owne reason ; had not he acknowledged christ able to do what hee would by what hee would ; and to bee the same god who at first put all sences into a piece of clay , and now by a piece of clay would recover his sence , he had never seene , but remained blinde still . so every naturall man , borne as blinde as he in spirituall things , till he wholly submit himselfe , and subdue his reason to the meanes appointed , shall never see any thing to salvation , but abide in naturall blindnesse still . what hope hath he to be taught by the spirit , that must give lawes to the spirit of god ? or what a short metwand is naturall reason to measure divine things by , cor. . , & cor. . ? why else did these jewes esteeme the doctrine of the gospell scandall , but that , reason of flesh would not nor could behold life and glory in such a base life and ignominious death as christs was : nor could hold him the messiah who was made a curse upon the crosse , as if hee had beene crucified through infirmity ? and this vaile ( as to them ) remaineth at this day unremooved . and why was christ foolishnesse to the graecian , but that reason would not yeeld , that life should be fetched out of death , or salvation to be sought in curse and malediction . . hee that shuts not the eye of reason can never attaine faith . there bee sixe things which a man cannot beleeve , so long as he sticks to naturall reason . first , he cannot beleeve the word of god , nor depend upon but scorne the ordinances of god in the word preached , and sacraments administred , which is the visible word . reason unrenewed cares not for this foolishnesse of preaching , . cor . . and to a carnall man the threatnings of god are like lots warning to his kinsmen ; he was as one that mocked or jested . a promise to a carnall heart , is as tastelesse as the white of an egge . the wiser men are , the further off they are from beleeving in a crucified god , or conceiving that by the foolishnesse of preaching god will save such as beleeve . flesh and blood reveileth nothing . secondly , hee cannot beleeve the maine promises of god , which cannot bee comprehended but by the eye of faith , and not by that till the eye of reason bee shut up . god hath promised his presence , favour and love with his children : how can reason conceive the truth of this promise , seeing them in hunger , thirst , wants ; hearing them reviled , slandered , disgraced ; observing them cast out of companies , and societies as refuse and out-sweeping ; that were their hopes here onely , they were of all men most miserable ? reason will not bee perswaded that god can send us by hell to heaven , yet that is his promise . humane reason will never pray , my god my god , why hast thou forsaken mee ? how could abraham have beleeved the promise of a sonne by sarah , had he looked to naturall reason ? thirdly , he cannot beleeve the maine articles of faith , that hath not resigned up his reason . example . reason will not beleeve an happy resurrection , seeing the body raked up in dust and corruption , but denies this article . reason cannot conceive or beleeve an eternall life , because it sees it not given but to dead men . it cannot apprehend how the sonne of god should become the son of man , or that this sonne of man was borne of a virgin without man. and so of the rest . fourthly , he cannot beleeve the miracles of scripture for confirmation of gods truth and our faith . naturall reason cannot beleeve that the sunne ever stood still , as in gi●eah , much lesse went back ten degrees , as in hezekiahs time , . king. . . or that fire should descend which naturally ascendeth , and feed upon water contrary to nature , as at elias prayer , . king. . . or that fire should raine downe ( as on sodome ) which is proper to water . or that fire should not burne the three children : or that water should stand as a wall ( as in the red sea , and in the river jordan ) whose property is to be fluid . fiftly , he cannot beleeve the worke of creation , if he will beleeve reason ; the universall consent of which is , that of nothing , nothing can bee made ; and not any thing ( much lesse all things ) out of nothing . to reason therefore it will be incredible that there should be light before the sunne , or fruits before any raine , as in the creation . heb. . . by faith wee know ( not by reason ) that the worlds were framed by the word of god , so that things which are seene were not made of things which doe appeere . sixtly , he cannot beleeve the great work of redemption . for , naturall reason thinks it unreasonable , that the life of the church can bee fetched out of the death of christ. that a man can be justified by the imputed righteousnesse of another , and yet there dwell so many sinnes in him . reason will not beleeve that one man can recover life by anothers death : no more then one man can live by anothers soule , or be wise by anothers learning , or be cured and brought to health by anothers disease . . so long as the eye of reason is open , a man shall never attaine sound obedience unto god. for much of that obedience required at our hands is cleane against corrupt nature : as the whole doctrine of repentance , of mortification , or watchfull and carefull conversation , of restraining our selves in unlawfull liberties , yea and in lawfull ; all crosses reason . had abraham ever sacrificed his sonne , had he consulted with reason ? had paul ever joyned to the disciples to preach that doctrine which hee had persecuted , had hee consulted with flesh and blood , gal. . ? what other reason can bee given that the word powerfully preached is so generally fruitlesse , but that men think they have reason not to obey it , at least not in all things ? they see no reason to bee so precise ; nor is there any wisdome to bee so forward . reason tells them they see few great men so strict , and but a few despised men are so earnest . . hee shall never attaine heaven . . cor. . . flesh and blood cannot inherit the kingdome of heaven ; neither doth corruption inherit incorruption . by flesh and blood is meant the vitiate and corrupt estate of man ; or flesh and blood severed from the spirit and grace of god ; or the man unregenerate having onely flesh and blood . so matt. . . blessed art thou simon ionas , for flesh and blood hath not reveiled it unto thee , but my father . so as here is not required an abolition of flesh and blood in the being and substance of it , but an addition of new qualities . as in christs transfiguration was not an extinction of his body , but an accesse of incredible glory ; without which change none can get to heaven . ioh. . . except a man be borne againe , he cannot see the kingdome of god. the apostle adds the reason , . cor. . ● . gods kingdome is incorruptible ; flesh and blood in it selfe is corrupted , and so not capable of that kingdome . therefore to come to heaven thou must bee changed in thy will , reason , wisedome and all . sect. v. to apply this : i. labour to bring the eye of faith to the word : else shall we be ready to reject holy doctrine ( as absurd and impossible ) as nichodemus did the doctrine of regeneration . why else doe most men live no other then a naturall life , in the midst of so many supernaturall and divine meanes , but that their reason resists the spirits perswasions ? why are many wholesome doctrines daily distasted and quarelled against by our witty men ; but that they think they have better reason to do as they do , then any that we can bring out of gods booke ? why else doe so many fall back to popery and idolatry , but because they cast off the teaching of the spirit , and give themselves to another teacher agreeing with naturall corruption and reason ? if a man were to bee led onely by reason , and it were lawfull to cast off religion , i would choose to bee a papist , by which doctrine it is lawfull to be every thing but a sound christian. therefore though some apostats are gone from us , wee need not care how many such turne papists ; for such were and are their gracelesse and lawlesse courses , that it were pity they should bee of any other religion then that which yeelds men so much liberty . ii. pray for that eyesalve wherewith to anoint our eyes that wee may see , revel . . . this eyesalve is nothing but the spirit of illumination , working sound and saving knowledge in the mind , by which their naturall darknesse is enlightned , as eyesalve sharpens and cleares the dim sight . this is proper to the regenerate , that they have received the anointing , which teacheth them all things , that is , al needfull things . iii. see what need we have to captivate our owne wisedome and reason , being one of the highest turrets and holds in us exalted against god , . cor. . . if this be not brought into subjection unto god , we can never become his servants . the apostle in the same verse sheweth what must be cast downe and captivated ; his words are , casting downe reasonings , and bringing into captivity every thought to the obedience of christ. these reasonings and cogitations ( the froth of humane reason ) must bee resisted , yea removed . thou must become a foole , to be wise . as a full vessell cannot hold any more , and no wise man will offer to powre any thing into it , if hee would not spill it : so an heart filled with carnall wisedome , is an uncapable vessell for the lord to powre his wisedome into . he fils the empty vessell , and teacheth the humble . obey without reasoning or disputing , though the commandement bee never so difficult , or seeme unreasonable . abraham left his owne countrey , and went hee knew not whither at gods commandment . one would have thought that this had been folly in him , but that the scripture acquits him , and saith , hee did it by faith , heb. . . and in a more difficult commandement hee rose early to slay his sonne , not reasoning the case with himselfe , nor with sarah , nor his sonne , nor his servants . the disciples when christ bade them leave all and follow him , did so presently . here let us consider : . how reasoning with flesh resists the commandement . . king. . . naaman being commanded to wash seven times in iordan , growes angry , and falls into comparison of the waters of israel and damascus ; are not arbana & pharphar , better then al the waters in israel , &c. but had not his servants been wiser then hee to perswade him to so small a thing , his reason had returned him without his errand . the yong man that came so hastily to christ hearing a commandement , goe sell all , and give to the poore ; went and consulted with himselfe , but christ heares no more of him . . to follow reason is to follow a crooked rule . but admit it were straight , yet is it defective and too short for mysteries above reason . and if it were straight , and large enough , yet it is a party , and so unfit to be a judge in cases betweene god and man. and therefore there is no fit judge in divine things but the word which stands equally affected betweene god and man. . wee reade much of the blinde obedience of papists in their works to their rules and superiours , of things scarce credible , but that themselves have published them in writing . one masseus a franciscan tumbled himselfe in the dust and crawled like a childe , because st. francis said they could not bee converted unlesse they were as little children . another of our countrey called throkmorton , even in the article of death , was so dutifull to his superiour , as he would not die without his leave asked : as everard a papist writeth in his commendation . another called barcen ( as diego a great jesuit relates ) was so humble and dutifull , that when the devill appeared unto him ; hee ranne to meet him , and prayed him to sit downe in his chaire , because hee was more worthy then himselfe . the jesuits are so formed to obedience by ignatius his rules , that whatsoever service they are set upon by their superiour ( suppose it never so mischievous ) they must fly upon it without question asked . so as if one of them were talking with an angel , if his superiour call him , he must instantly come away . yea if the blessed virgin vouchsafe her presence to one of the brethren , if his superiour call him , hee must presently break away from her and obey him : as he writes to the brethren of lusitania , and a thousand such . to what end name i these follies , but by popish and wicked superstition to condemne our heavinesse in gods commandements ? they must shut their eyes of reason and discretion to obey their superiours : wee must dispute all in our obedience , which ought to bee absolute . their wicked commandements must not bee laid in any sca●es to bee weighed : wee will weigh all gods commandements in our owne false ballances , and so they become too light , and unworthy of obedience . . there is not the most hereticall doctrine or opinion that ever was , that found not patronage and protection in the corrupt reason of man. not to speak of damnable arrians , or nestorians , or mad manichees ; come to the heresie that now reignes , and see the truth hereof in it . quest. why hath the leaven of popery spread and sowred the whole lumpe of the christian world , and enlarged and fixed it selfe in all countries for so many hundreth yeares ; that even in countries above a hundreth yeares reformed it gets ground ; and neither severe lawes can master it , nor time cast it out ? answ. surely because it is a devise of humane reason , upholding humane reason , and upheld by corrupt reason which first set it up . see it in parts , and in whole . first for the parts . . seemes it not good reason to choose , defend , and stick unto our forefathers religion ? for so the old idolaters thought : ier. . , they would still sacrifice to the queene of heaven , because their fathers did so . but paul would not consult with flesh and blood in matter of religion ; nor abraham with human reason : this their reason also is as absurd in true reason , as if a sonne were bound to put out his eyes because his father was blind ; or never to enjoy liberty , because his father was in prison or dyed in a dungeon . . the doctrine of merit , and justification by works runnes with nature , as ( luk. . . ) in the young pharisee , master what good thing for faine would it finde some goodnes in it selfe to demerit god : whereas the second commandement saith , god shewes mercy to thousands in them that love him , and keepe his commandements . the lords prayer also teacheth us to pray for daily bread . a likely thing that he can merit life eternall , that cannot merit a crumme of bread . . the intercession of saints and worshipping images stands onely on the legs of humane reason against divine wisdome . carnall men would see their god , and turne his glory into the similitude of a calfe , or other creature . and is it no reason we should have mediators ? for why should every rude fellow thrust into the kings presence , and not first make way by some of his court ? but divine wisdome saith , there is but one mediator , and that we must come to the king by the prince onely ; and it is high treason to come by any other . . carnall reason teacheth that every man is full of doubting , and therefore no man can certainely beleeve the remission of sins , or be assured of his owne salvation . but divine reason teacheth us that this doubting destroyes not faith , but exerciseth it ; and in our creed we beleeve remission of sinnes , and eternall life ; which is more then to beleeve in generall as devils doe . secondly , for the whole doctrine and religion of popery how plausible is it to the naturall man ? for , . what easier faith then to beleeve as the church doth , no matter what ; without any knowledge or faith of their owne ? how at one blow cut they off all paynes in getting assurance , holding or increasing of faith ? . what an easie principle is it , that to be ignorant is to be devout ; and that it is vaine labour which is spent in the scriptures ; as hosius saith ; and that they are the bookes of hereticks , and they hereticks that read them . what need we be at any paines to read , study , and meditate in the booke of god night and day , as the saints have done ? how was the holy ghost deceived , yea and holy men who have studied in gods law night and day ? . how pleasing is it to nature , to deny it to bee so corrupt as it is ; to say , it is but halfe dead , and being a little helped can keepe the law , and come out of gods debt ? whereas eph. . . & , what can a dead man doe but rot ? . how pleaseth it nature to offer release from sinne , from hell , from purgatory for money ? who would not whore , sweare , prophane the sabbath , resist magistracy , riot &c. if for a little money he may have licence ? what hypocrite would not give thousands of rammes , yea the first borne of his body for the sinne of his soule , mic. . ? . whereas the word laies a continuall care of keeping the heart and thoughts , how doth that doctrine please nature , that unlooseth it from this care , that requires no paine to keepe the heart , or to keepe out the first motions of sinne : which , they say , is no sinne ? which makes many sinnes veniall in their nature , put away with a light sigh , a knock on the brest , or an ave mary : that a man may lye in sport , or officiously by equivocation , that to steale a small thing is but a veniall sinne ? salomon saith , a foole makes a mock of sinne . to conclude , that must be a naturall and sensuall religion , which any thing but gods word sets up , and holds up , but this is neither set up , nor held up by it , for where gods word comes , downe goes popery . it could never abide the breath of gods mouth which blasts and destroyes it . . where doctrine is truely taught and beleeved , naturall reason rayseth strong ramparts against the practise of it . for else why doe many protestants walke after the lusts of their hearts , as the gentiles , eph. . , but because they captivate the commandement to their owne reason , and limit and confine the wisdome of god within the bounds of their owne carnall wisdome ? . our gentry have reason to say , that the word in generall is the rule of good life , but bring this rule close home unto them to reforme their fashions , to leave their strange apparrell and painting ; their vaine discourses , their idle complements , their gaming , their service of pleasure , and unfruitfull spending of their time : oh now they have reason to scorne and chafe against the rule and him that holds it before them . what reason he should be so strict , lesse reason they should be as strict as he ? they know how to put on their clothes , how to behave themselves every where ; and are wiser then to follow such rules as would make them as despised as himselfe is . alas that the wisdome of god shall be a rule onely for our judgements ; but reason must guide our practise ! . ordinary hearers thinke they have reason to professe religion so farre as they may thrive by it , and prosper in the world ; whose godlinesse is gaine : to trust god so farre as they see him in some sort , else not : to favour religion and religious persons when times do ; else not . to avoid pernicious and dangerous sinnes which law revengeth , as murder , adultery , theft ; but not covetousnesse , not usury , not swearing , not uncleane lusts . herod will not part with his herodias . ahab hath no reason to respect micah when he prophecies evill to him . . trades men , oppresse , cosen , lye , deceive , &c , because they have reason to make the best of their owne . what reason but they may serve a customer upon the sabbath , so they come to church ? they have reason to slip all opportunities of grace all the weeke , because they must walke diligently in their callings the sixe dayes . thus reason steps in , and thrusts aside the practise of that which men in judgement hold not for good and necessary ; and like evah still longing after forbidden fruit . thus of the second observation . sect. vi. iii. seeing all of us in this wildernesse are stung with the old serpent , what are we to doe to be cured ? answ. we are to doe five things . . we must feele our selves stung with our sinnes , and confesse our selves stung ; for so must the israelite before he could be cured . we must feele the poyson and paine of sinne ; and first , that this poyson hath not seated it selfe in one place , but hath crept and diffused it selfe through all our parts . for therefore it is called venenum , quod per venas eat . and as the vaynes and blood runne through every part of the body , so sinne through every part of the man. secondly , as poyson never rests till it come to the heart , and there strikes and corrupts the fountaine of life : so our sinne hath mortally wounded our very hearts , and strikes at the life of grace in the soule . thirdly , as poyson inflames the party with an incredible thirst , having overcome naturall moysture , and eaten up the spirits : so sinne in the soule workes an utter defect , and dryes up all waters of grace , and makes the sinner insatiable in drinking up iniquity like water . fourthly , as poyson not prevented brings speedy and certaine death , but not without extreame paine and intolerable torture : so the poyson of sinne unconquered brings certaine and eternall death , attended with horrour of conscience , desperate feares , and torments most exquisite . thus must we labour to feele the sting of our sin in all parts far more mortall then the most venemous stings of most direfull serpents . . when this people felt themselves stung so deadly , they come to moses for counsell : so must thou depend upon the minister for direction as they upon moses . never was man sensible of this sting , but he would runne to the ministers . act. . , when they were pricked in their hearts , they said to peter and the rest , men and brethren , what shall we doe ? act. . , the poore jaylor being stung and sensible of his paine came trembling and humbling himselfe to paul and silas prisoners , saying , sirs , what must i doe to bee saved ? a conscience truely wounded will seeke to god , to his word and ministers ; for it knowes that god woundeth and healeth . the feet of him that brings good tidings are beautifull to an humbled heart , even as an experienced physitian to a sicke party , who else were sure to be lost , for want of meanes . what marveile if a soule truely sensible of his sting and paine can runne to gods ministers ; when a counterfeit humiliation can make as hard hearted a king as pharaoh runne to moses and aaron , and beg prayers of them ? a marveilous thing then that of so many thousands stung so deadly , so few are sensible ; that so few trouble moses or the ministers with questions concerning their estates . some stung and guilty consciences not supported by faith , in touch of sinne and sence of paine ( like a doe shot with an arrow ) runne every way but the right for ease . some with asa send to the physitian to purge away melancholy . some with saul send for musick , esteeming soules sicknesse but a sottish lumpishnesse . some runne into the house of laughter and wicked playhouses to see and heare the lords sampsons and worthies derided , not without haynous blasphemy . others fall a building with cain , or set upon other imployments , perhaps it is but an idle fancy . some runne perhaps to the witch of endor , in the meane time send away paul , as felix , or runne against moses and his ministers . but comfort can they have none but from god and his word : had not thy word ( saith david ) beene my comfort , i had perished in my trouble . all the physitians in the world , all the musitians and magicians , put together , nor any other meanes could helpe a stunge israelite ; he must come to moses when hee had done all hee could . all other by-comforts are worme eaten , and as cold water to cure a dropsie , or as a cold draught to cure a poyson . some few there are that come unto us , who , we are sure , had never sought to us more then others , had they had so little sence of their sting as other have : as the israelites had never come at moses , had they not beene slung . let them be comforted in that they have gone the right way to fetch their comforts , which is from god and his word , and not from carnall men or councels . the lord in mercy hath brought them light out of darkenesse : for pittie had it beene they had wanted the sting of affliction , that hath driven them to god , and to his word , and servants . . comming to moses , wherein do they imploy them ? what questions move they to him ? numb . . . oh their sinne troubles them , which they confesse in generall , we have sinned ; and in particular , wee have spoken against the lord and against thee ; and then pray him to helpe them in removing the serpents : so thou being stung , when thou comest to gods ministers wilt be conversant in fruitfull and edifiable questions ; thou must be free in confession of such sinnes as are the likely cause of thy trouble ; and intent and busie how to be rid of the serpents , and the sting and poyson of thy sinnes . thou will be carefull to know how to get ease of heart , and quietnesse of conscience from the paine and sting of sinne . so the converts act. : and so the jaylor , what shall i do to be saved ? the fault of many is when they have meanes of counsell and cōfort present with them , to waste their time in trifling and curious questions , and impertinent to the cure of the sting of the serpent . questions which are like crafishes in which is more picking then meat . questions meerely idle , the resolution of which helps them no whit to ease , or to heaven . an humbled heart will not so lose his time , nor dwell in toyes and unnecessaries to thrust out things more profitable . a wise heart will not for a shadow forgoe the substance ; but will be much in that question of the young man , mr. what may i doe to inherit eternall life ? what may i doe to be saved ? what may i doe to be rid of this serpent , and of that ; of this sinne and of that ? how may i doe to get mastery of my corruptions ? in going to gods ministers let thy errand bee the same with the israelites in their going to moses ; how to be rid of the serpents . . moses directs them to the brazen serpent erected for their cure ; for moses himselfe cannot helpe them . moses law cannot cure them ; that rather sharpens the sting , and thrusts it deeper into the flesh and spirit . he directs them to no merits or works of their owne to cure them ; for their merits brought in those poysoned stings among them ; but he sends them quite out of themselves to gods ordinance , which was the brasen serpent . thou art never in the way of cure , till thou art sent out of thy selfe ; out of the law and works of it , which now cannot justifie ; till thou commest to the evangelicall brazen serpent , there is no hope of cure . as the israelite could never be cured till hee acknowledged the brazen serpent the onely meanes : so no more canst thou till thou acknowledge jesus christ the onely healing god ; and that there is no other name in heaven or earth to be saved by , but the name jesus . onely christ , onely christ , said that martyr : for he onely can give a perfect righteousnesse : he onely can cover our imperfection : hee onely being no sinner , could conquer sinne : he onely by dying could conquer death : he onely by entring into the grave could sweeten it : he onely by sustaining the sorrowes of hell could shut hell for all beleevers . had moses sent the israelites any whither but to the brazen serpent , he had deluded them , and they had lost all their labour . who now is so void of judgement that cannot discerne whether our religion or the roman be the ancient and true religion of moses and the people of god : if a man stung with the serpent come to us for counsell and cure as they to moses ; we send him ( as moses ) out of himselfe to christ onely , the true brazen serpent . our doctrine leads him out of himselfe , out of his owne merits , out of externall works and ceremonies unto christ who is our peace , and left his peace unto beleevers ; and by this meanes through gods blessing the patient attaines true tranquillity of mind , and inward peace of conscience : and rejoyceth with an unspeakable and glorious joy for his recovery , as the israelites did in theirs . but let a man stung in conscience goe to a roman teacher , hee leads him any way but the right , any whither so not to christ. in stead of gods certaine direction in the words of the prophets and apostles , which testifie of christ the onely brazen serpent ; they send him to unsound and uncertaine speculations , fables , traditions , equall ( say they ) to scripture ; and some of them say , farre better . in stead of christs satisfaction and merit , they send him home to his owne merits and satisfactions ; by which ( say they ) he may apply the satisfaction and merit of christ. but in case he be so bad as he have no merits of his owne , the church hath a treasury of other mens merits to dispense by taile , so he will come to the price . so he may buy oyle enough to fill his lampe out of the popes exchequer or burse , filled to the top with workes of supererogation . but if he make some scruple of this ; least the wise virgins have not enough for themselves and others ; then they may have the sacrifice of the masse not to faile , but never apply that one and only sacrifice upon the crosse it selfe . now whether of us agree with moses ? . as the israelite must looke up to the serpent lifted up ; so must thou looke up and behold christ lifted up . this must thou doe two waies . first on the wood of the crosse ; secondly on the throne of the kingdome both of grace and glory . behold christ lifted up not in his abasement onely , but in his advancement . first , in the kingdome of grace , as hee is lifted up in the word and sacraments . in which christ is mightily declared the son of god , and preached the saviour of the world : gal. . , among whom christ was crucified . secondly in his kingdome of glory raysed from the dead , ascended into heaven , and exalted at the right hand of god above all principalities and powers ; phil. . , god hath given him a name which is above every name . now the looking on christ thus lifted up , is the act of faith , not a bare intuition , sight , or vision , as to beleeve that christ was thus exalted on the crosse , and in his kingdom ; but it is apprehensive and applicatory , and to beleeve in christ crucified and glorified . this looking hath three things in it . . to beleeve that hee was the sonne of god and sonne of man ; our immanuel . . that he being so , was lift up for the salvation of beleevers . . that my selfe assuredly trust and depend on him alone , as the onely author , meritour , and bestower of salvation . this is evangelicall looking on the serpent . now because this looking is the principall thing in the cure , we will consider , . how this looking cures us . . how wee know wee are cured by our looking . . motives to stirre us up still to looke on our serpent . sect : vii . i. when the israelite comes to moses and asketh , oh what shall i doe to be saved from death , being so deadly stung ? a full answer to this question was , goe looke upon the brazen serpent , thou shalt be whole . so if an humble soule ( suppose the jaylor ) shall come to the minister as paul or silas ; sirs what may i doe to be saved ? the direct answer to this question is , beleeve in the lord iesus christ , and thou shalt be saved : and , yee are saved by faith : and , thy faith hath made thee whole . quest. but how doth faith save us ? answ. not as it is an excellent grace , nor as any work of ours . we are not saved and cured for beleeving , but by beleeving . . because faith is the condition of the covenant , and of our cure ; as looking was the condition of the cure of the israelite . for it was not the having of a brazen serpent , nor the lifting it up could cure ; but the israelites looking upō it : so it is not the hearing of christ , nor the lifting of him up in the ministery , nor knowledge of his merits can save , unlesse they be received by faith . a potion never so vertuous , is fruitlesse if not taken . as meat uneaten ; so is christ not digested and applied by faith . . faith cannot cure , considered simply in it selfe as a quality , or vertue , or gift , or habit ; but considered relatively with his object , which is jesus christ , the lord our righteousnesse ; for faith is the eye of the soule . but as it was not the eye of the israelite , but the eye set upon the brazen serpent that cured him : so here , faith upon his object cureth , because onely faith draweth vertue from christ , as in the syrophoenician who touched christ and was cured ; but not by touching , but by beleeving . more plainely in this comparison . as a jewel included in a ring enricheth a man or healeth him ; it is not the ring doth it but the jewell , and yet none have the jewell without the ring : so jesus christ is the onely jewell and antidote aginst the deadly poison of sinne . this jewell is included in the ring of faith . now it is apparently christ the jewell that justifieth , enricheth , cureth ; but wee cannot have him without the ring of faith which includeth him . so as faith saveth and justifieth us onely as a meanes , suppose the hand of the soule to convey christ to us for justification , which no other grace can doe . so not faith , but christ applied by faith , that saveth and cureth us . . as no israelite could bee cured but by his owne sight of the serpent ; and no man could bee cured by another mans looking or seeing it : so must every just man live by his owne faith , hab. . . no man can be saved by anothers faith , or the faith of the church , but by his owne speciall faith , beleeving in particular upon assured grounds the remission of his owne sinnes . ii. by what marks may i know that i have looked on this brazen serpent for cure . answ. by foure marks . . if thine eye have beene rightly affected ; which will appeare in foure particulars . first , if it be a discerning eye cleared to see in jesus christ two things ; the first his power , the second his will to cure . that hee is able to helpe , being the mighty god ; and that hee is willing to cure , being a compassionate saviour , who himselfe was stung to death that he might have compassion on them that are stung , heb. . . secondly , if it bee a mournefull eye . hee that had seene the israelites running about the brazen serpent , should have seene many a teare falling , and heard many a deepe groane , and pitifull complaints of their deadly paine and poison . hast thou come to jesus christ with sorow in thy heart , with teares in thy eyes , with lamentable groanes and complaints of thy misery by sinne ? this is to looke upon him for cure . zach. . . the members of the church shall behold him and mourne , as a man for his onely sonne . such lookers on him , he looketh upon and easeth , matt. . . come unto mee all that are weary and heavy laden , and i will ease you . thirdly , if it bee a wishing and craving eye ; for there is affection as well as vision in the eye . as the lame man that lay in solomons porch ( act. . . ) wistly looked on peter and iohn , expecting to receive something from them : so no doubt did the israelites on the serpent . and so must thou hold on waiting and expecting sound cure from christ , & take no deniall till thou bee fully cured ; for so did the canaanitish woman prevaile . fourthly , if it be a faithfull stedfast eye ; a beleeving eye carries cure from christ. christ was wont to aske some of his patients that came for cure , if they did beleeve he could helpe : and in the cure , according to thy faith bee it unto thee : and after the cure ; goe thy way , thy faith hath made thee whole : and much more works hee the cure of soules by meanes of the parties faith , and not without it . . if the sting were gone , and the poison of the serpent abated , this was an infallible signe that the israelite was cured . consider if the power and rage of sinne be removed , the guilt of it gone by justification ; if the poyson and staine of it bee abated and daily abolished , now art thou in the way of cure . but if the poison remaine , that sinne lives in thee , prevailes and raignes in thee , and commands thee as formerly ; thou hast not yet looked on the serpent for cure . justification and sanctification are inseparable . . a ceasing of paine , and ease and comfort restored ; which when the israelite felt , it was a signe he was cured : so if after sense of paine and griefe of spirit , thou hast received sound peace of conscience , joy of the holy ghost , and comfort of a good estate in christ , that thou art able upon good grounds to challenge thy righteousnesse in christ , and maintaine thy selfe stedfastly assured and cheared in gods mercie , and the goodnesse of an excusing conscience ; thou hast now looked upon christ and christ upon thee for perfect cure . . when the sting with the paine was gone , the israelite could goe as strongly and chearefully about his businesse as ever before ; he had new life , new strength , new motions , by which he might be sure he had looked upon the serpent : so if thou canst find so happy a change in thy soule , as new life , new motions , new actions , new affections , and in a word , the whole renewed nature ; all these are the fruits and effects of thy faith , and faithfull beholding of christ , and of his looking upon thee . of this new obedience and renewed strength of a christian having lately spoken , i passe it over more briefly . iii. motives to stirre us up to this looking upon our serpent , are : . nothing else can cure us but christ. the israelits had gold , silver , manna from heaven , water out of the rock , yea the arke , the oracle ; but none of all these can helpe them , onely the serpent must cure them ; no sight else can cure . thou mayest see gold , silver , lands , friends , playes , pleasures , nay couldst thou see heaven it selfe without christ , there were no helpe or cure in it . in respect of this sight the apostle counted all things losse and dung ; and desired to see and know nothing but jesus christ and him crucified , and lifted on the wood . . no not christ himselfe can cure without this looking and faithfull beholding him : as the brazen serpent not looked on , healed not . the want of the eye or sight disabled the israelites from cure though the serpent were by them : so the want of faith disableth god after a sort , and christ himselfe from doing a man any good . mark. . christ could doe no great cure in capernaum because of their unbeliefe . neither can any ordinance of god doe him good that wants faith : no more then this serpent ordained by god , could doe a blind israelite good . if wee should send a man to the word , it must be a word of faith must doe him good ; that is , not onely because it is a begetter of faith ; but because it must be mingled with faith , else it proves unprofitable , heb. . . if to the sacraments ; if hee bring not faith , they are not to him the seales of faith , but as seales set to blanks . if to prayer ; it must be a prayer of faith that , is availeable , iam. , . if to good works , and good life ; it must be a life of faith , led by faith ; for the just must live by his faith . if to the church of god ; hee must bee of the houshold of faith , else he shall be but as iudas among the disciples . faith must be every where diffused , to walk by faith , live by faith , and die in faith , as the saints in former ages have done for our imitation . . we must hold on this expectation on our serpent , as the israelites did till they were perfectly cured . and because we can never bee perfectly cured in this life , but onely in part ; wee must still looke up to jesus the author and finisher of our faith , till we be fully and perfectly healed . hence it is , that the lord will never have this brazen serpent taken downe as the other was after a short time , but hath appointed the ministery to lift him up , and hold him perpetually before our eyes so long as wee are here below , and enjoyned us the constant use of it all the while wee are in this wildernesse , which were needlesse if we had once attained our perfect cure . this is a strong motive to hold our eyes fast fixed upon jesus christ , till we come to enjoy him as he is ; when all ministery shall cease , and the lamb shall be all in all . sect. viii . from this so excellent a figure ariseth a bright sunne of light and comfort for all the faithfull . . the israelite that could looke to the serpent , if his eye were never so tender , weake , or dimme , yet was cured . thou that art the weakest beleever , bee comforted , thy weake faith shall save thee , thy smoking flaxe shall not be quenched , but cleared to farther brightnesse . thy weake hand shall bee able to receive and hold the gift of righteousnesse and eternall life . it is not the greatnesse of thy faith that saves thee , but the truth of it . yet with this caution . if it be true it will strive to encrease . and , if there bee so much comfort in weake faith , how much is there in strong ? . the israelite stung never so often ; if so often hee did looke on the serpent , so often hee was cured . oh singular comfort ! thou that renewest thy sinnes every day , and every day goest over the same frailties , renew also thy faith daily , and thy repentance , and thou art safe . that brazen serpent lost his vertue of healing , but our brazen serpent never loseth his . if thou sinnest seventy times seven times , and so many times returnest by faith in christ , and say , it repents mee : by this looking upon the brazen serpent all those wounds shall be cured . yet with this caution . that as he had been a madd israelite , who , because there was a serpent set up to cure him , would therefore runne of purpose among serpents to be stung by them : so is hee no lesse wit●esse a christian , who therefore willingly makes his sinne abound , because grace hath abounded . a madd man he is that will therefore breake his head , or wound his members , because he hath a soveraigne plaister by him . . the israelites stung never so deadly , never so desperately , never so long wounded , yet looking on the serpent were cured . if thy sinnes bee as redd as scarlet , and never so great : if in thy sense some one of them deserve a thousand hells , and the guilt of it or them rings continually in the eares of thy conscience , frighted with feares of hell and death ; if thy sinnes bee festered and of long continuance : now come to the brazen serpent . never was any israelite that could looke on the serpent , sent away uncured : but there is ten thousand times more vertue in jesus christ , then in ten millions of brazen serpents ; onely looke on this serpent by the eye of faith , turne from all thy sinnes , and be saved . . the israelites looking on the serpent brought present cure and ease , and they went away rejoycing . if thou beleevest in jesus christ , thou art perfectly cured . as christ was wont to say to his patients , so i say to thee , goe in peace , thy faith hath made thee whole . onely this grace can quiet the heart distressed , and can keepe it from sinking as once it did peter , mat. . . in this is the beginning and accomplishment of thy happinesse . the converted gaoler went away rejoycing that he & his house beleeved , act. . . now if one sight of faith in this our absence from christ bee so joyfull a thing : what shall the ●ight of fruition doe in his presence ? . the israelites having once the brazen serpent , cared not for the fiery serpents . they might sting them now , but not much hurt them ; they might now poison them , but not kill them : so the beleever looking to the true brazen serpent , may triumph over the old serpent , and all the serpentine seed : and say as the apostle teacheth , . cor. . . oh sinne where is thy sting ? oh hell where is thy victory ? nay , thanks bee to god , who hath given us victory by our lord iesus christ. great was the power of the israelites looking upon that serpent ; for when the fiery serpents were present , it made them powerlesse , and not hurtfull . greater is the power of faith in the lord jesus ; which though our sinnes in themselves are most venemous and poisonfull stings , and such as wee cannot be rid of them ; yet it so blunts them , and makes them so powerlesse , that they kill us not : nay that they hurt us not : nay more , that they helpe us , and make us better ; more humble , more wise , more watchfull . thus our good god ( who out of the most infinite curse of christ his sonne on the crosse brought forth to us the most infinite blessing which fills heaven and earth ) doth out of our cursed sinnes bring forth his owne glory , joyned with our greatest good . for which , as for all other his unspeakable mercies unto us , be praise given in all churches , and from henceforth to all eternities . amen . finis . notes, typically marginal, from the original text notes for div a -e i. lambert martyr . epist. ad romanos . col. . ● rom. . . cont. iul. . do cibis iud. cap. . cont. faust. advers . iud. heb. . . john ▪ . . notes for div a -e heb. ● . . eph. . . m. min. fel. octav. rom. . . ludov. ca●retus : . notes for div a -e christ the truth of legall shadows . introduction to this treatise sacramenta sunt mu●ata , non fides . aug. god appointed a multitude of ceremonies to the ●ewes , for . reasons . velata sunt ista , donec aspiraret dies , & removerentur umb●●e . a●g . grace in the new testament specially , how . ceremonies called shadows , for . reasons . non ex opere op●ato . vse of them to the jews . gods wisdome in appointing them . the generall division of this treatise . adam a type of christ , in foure things . vterque ad imaginem dei conditus , uterque deo charissimus . primus ecclesiae doctor audiens immediate a deo quae ecclesiae erāt proponenda , ita & christus . vse . the ministery ●everend for antiquity . antiquity of the doctrine of free grace . quod antiquissi●●um , verissimū . tertul. seeke life by christs death . . cor. . . get into christ the second adam , as thou art surely of the first . motives . . cor. . . noah a type of christ , in seven respects . differences betweene christs and noahs righteousnesse . christus iam perfectus : noah curr●ns ad perfection●m . august . noahs arke and christs : . resemblances . sacrifice of testification , and of satisfaction . mat. . . vse . . preserve integrity in the worst times . math. . . sinnes which are signes of judgement approaching . matth. . . . pet. . . comfort to bee had in christ our noah . psal. . . arca tandem ex di●uvio liberata : sic ecclesia . arca cessante diluvio in m●nte requiev●t : ecclesia mundi fluctibus ce●●antibus in c●ele●●imente . melchizedek a type of christ , in . respects . peace by christ most excellent . hebr. . heb. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apoc. . . melchizedek quoad scripturam : christus quoad naturam . ego reficiam vos . preheminence of christs priesthood above aarons . psal. . . vse . . christ greater then abraham . vse . . comfort by christ our melchizedek . magnum in 〈◊〉 habemus patronum . vse . we are blessed by our melchizedek . vse . by our melchizedek the church abides for ever . vse . excellency of christs priesthood above the leviticall . sin not to be accounted 〈◊〉 wh●se sacrifice is so costly . isaac a type of christ in five respects . . et isaac christus erat , & aries christus erat . isaac sibi ●igna portabat : christus cruce● propria● ba●ulaba● pro isaac aries , &c. aug. act. . & . cerva matutina . ob molis magnitudinem . ob peccatorum molem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . similitude of rebekahs marriage , and the churches . how christ meets his church . vse . a patterne of obedience . non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic christus tantū . tamen quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , etiam propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . two rules for our obedience . vse . . a type of our resurrection . vse . . matter of sweet consolation . vse . . looke for help , though the case be desperate . luke . gen● . deus providebit . ioseph a type of christ . wayes . gen. . . luke . . dec●rus facie , pulc●rior mente . gen. . . gen. . . isai. . . gen. . . gen. . joh. . . gen. . . vse . no newes for good men to be hated for their excellency . vse . . all sufferings of the godly come of god. ordained by him . ordered , and how . vse . comfort by christ our joseph , manifold . vse . do to christ as iosephs brethren to him . moses a type of christ , . waies similes , non pares . office of moses and of christ. execution faithfull for matter and manner . non redemptionis , sed relationis . dum extendebat manus moses , prae se ●erebat typum eius qui crucifixus est pro nobis . nam quemadmodum servo extendente manus ce cidit ama●●ch , ita cum dominus manus extendit , dissoluta est acies diabel . theodoret. in exod. suffering of moses and of christ. actions of moses and of christ. vse . . our doctrine is of god. vse . . bee faithfull in doing thy office . vse . . shew faith in the fruit of it . vse . . assurance of our resurrection . ioshua a type of christ . wayes . saviours . calling . miracles . valour . vterque magnus miraculis , magnus triumphis . ambr. de offic . lib. . cap. . moses non pugnat cum amalecitis sed ioshua , exod. . . sig . quod non lex nos ab hostibus libe●●et , sed iesus christus . actions . vse . . a fearefull thing to be an enemy of the church . vicisti galilaee . qui non faciunt dei voluntatem , de iis fit dei voluntas . vse . . comfort in our salvation accomplish●d . vse . . duties we 〈◊〉 to christ our ioshua . vse . . conditions to be observed in going to heaven . vincen●i dabo , rev. . sampson a type in . respects . conception . nazarite . growth in spirit . actions . christianorum processit extmen instar aepum . august . ser. de temp . sufferings . stratagems and victories . vse . judge none by outward calamities . or inward . psal. . . . . vse . strange means used by god for the churches good . vse . our victory stands in patience and passion . illic qui caedit & superat ; hic qui caeditur & perfert : illic qui vicissim ferit ; hic qui alteri maxillam praebet : non in ultione , led patientia victoria ponderatur . vse . fourefold comfort to gods people . christ a mightier and better deliverer , then sampson , in six things . psal. . . vse . . in gods cause contemne greatest perill . injussu dei , privato assectu . and prepare for death approaching . five things specified in which david was a type of christ. . person . . calling . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. . . foure graces wherein david and christ excelled . confilium , sine fortitudine & magnanimitate , i●e . sanctification eminent in christ . wayes . . warres . followers . enemies : open and secret . victories . . kingdome . entrance . psal. . . administration . eternity . ps. . . . . . office propheticall and priestly . . math. . and . and . vse . . enter upon no office without assistance of the spirit . a note of it . rom. . . vse . . christ the true king of the church . and . waies more excellent then david . . originall . vnction . titles . rexreg● , & dominus dominantium . scepters . rev. . . state. absolutenesse . prov. . . iustice. exallegatis & probatis . meanes of upholding it . . cor. . . things to be attained . rom. . . quidregiū vides ? videsne coronam aliā quā spineā , sceptum aliud quam clavos , aliā purpuram quam sanguinem , aliū thronū quā crucē , alios ministros quā carnifices ? vse . how god brings his servants to honour . v●per angusta ad cugustū , per spinas ad rosas , per motū ad quietē , per procellas ad portū , per virtu●ē ad gloriā , per arma ad triumphū , per bella ad pacē , per cru●ē ad c●lū contendamus . vse . church ever pestered with homebred enemies . cant. . . comfort to the church , in . things . . cor. . . mat. . . six things wherein salomon typified christ. person . pacisicus . isay . . luke . . wisdome . christ greater then salomon , in wisdome , . things . joh. . . royall glory . in christ , farre greater and better . revel . . . in templo . aedificando . . dedicando . . constituendo structure . joh. . . peter . . jer. . . isay . . dedication . iohn . order set . administration of iustice. salomons throne : sixe things opened . premio , & paena . vse . . duties to christ , our salomon . heare him . . wait on him and thinke thy selfe therein happy . vse . fourefold comfort in our salomon . foure things delivered in which jena● was a type . name and office . kind of death . egosum . manner . and fruit . buriall . matt. . . resurrection . vse . . repent at the ministery of his servants . motives . christ a farre more excellent preacher . vse . . vocation of the gentiles . rom. . . vse . . our resurrection assured to us . vse . . power and wisdome of god to bee admired . vse . terror of sin , even in gods owne children . and comfort . vhiputabatur interitus , ibi custodia . foure rankes of sanctified ones under the law. the first born , types in foure respects . exration● communis naturae . communis gratiae . juris singularis . primogenius , ante quē nullus . vnig enitus , post quem nullus . hieron . advers . h●lvid . heb. . . psal. . . vse . . every mercy is the greater engagement unto god. vse . honor christ as the first born of god , and how . vse . . threef●ld comfort in the birthright . vse . . forfeit not the birthright by sin . vse . resemble christ our elder brother . priests , types of christ , wherein . the choice respected , tribe . . the perfections . note . . a cover for all deformities of soule and body note . . qualities requisite in ministers . in the consecration three things . . washing . . anointing : when. vnctus dei. nolite tangere unctos meos . matter . measure . communication . psal. . . note . . eminency of christ above all creatures . heb. . . note . . ministers must increase their gifts . note . . duties of private beleevers . . sacrificing . three sorts of sacrifices . . a sinne offering : particulars . note . no perfection , but onely in christ. . a burnt off●ing , or holocaust . particulars . note . sin unpardoned , all service is abominable . iohn . . psal. . . vse . . a peace offring , or sacrifice eucharisticall . particulars . ps●l . . note . wash and purge all with the blood of christ. notes of it . merito ●anguinis satisfaction . spiritu naturam nostrā regenerāte . effects two . heb. . . the priests garments in number tenne , whereof foure belonged to inferiour priests . . a linnen garment . . a girdle . . a bonnet . . breeches . to the high priest sixe . . the ephod : where matter . forme . ornament . vse . distinction . propriety . . the breast-plate of judgement . precious stones shining . worth. place . number . order . figure . vse . quantity . vrim and thummim . non est manifestū apud nos quid haec significent . rab. da. names . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vse of them . . the robe : particulars . . . the miter : particulars . . propter summum sacerdotem . . the embroydered coate . three things in christ noted hereby . . the girdle . foure things in christ noted thereby . seven uses for the ministers . no basenesse in a minister . variety of gifts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ministerii . personae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . typus fidelium in doctrina & integritate morum . speciall holinesse . they must bee good preachers and good livers love the flock dearely . illud quod christiani sumus , propter nos est ; quod autem praepositi sumus , propter vos est . aug. de pastor . cap. . illud quod mundani sumus ( potius quam christiani ) propter nos est . still keep on these holy garments . three uses for the people . two fold instruction . vse . . as a priest , offer spirituall sacrifices . in our priestly garments . how put on . vse . . comfort to the godly . . in christ so arrayed . . in respect of themselves . in generall . psa. . . ezek. . in the particulars . beleevers highly esteemed , as precious stones . sin to slight them . as pomegranats . as heires of the crowne of righteousnesse . common actions of the priests : . abstinence from wine and strong drinke . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the use of this law . prou. . . intemperance in ministers very hurtfull . prov. . . prov. . . hos. . . ministers marriage , how ordered . whom they may not mary . and whom they may . typicall use of this ordinance . cor. . . perpetuall . ministers marriage , lawfull . against the practise of romanists . bale . de actis romanorum pontificum . mourning for the dead . whether for the wife . levit. . . ceremoniall use hereof . numb . . . revel . . , . perpetuall . thes. . . mat. . . ierem . . sin , the proper cause of mourning . mischiefes of sinne . ministeriall actions of the priests . common actions of all priests : . heb. . . levit. . . mal. . . isa. . . psal. . . numb . . . heb. . . iohn . actions proper to the high priest. daily . exod. . , . revel . . . psal. . . revel . . . weekely . yearely . isay . . continually . vse for ministers . rom. . . act. . . vse : for the people . . thess. . reasons for a yearely fast . nazarits , types of christ . wayes . separate , or set apart . wayes . christ eminent for sanctity , in . respects . abstemious : and why . nourishing the haire . rom. . . cor. . . pictoribus atque poetis , quidlibet aud●ndi semper fuit aequ●potestas . hor. not touch the dead . released of the vow . vse . . christ and his excellency to be acknowledged . and his great power ▪ wherin . object . answ. vse . . difference of the nazarites vow , and papists . nazareus non fuit caeteris iu●●●or , sed aptior ad officia . vse . . vmbra legis●va●●i● , illuxit veritas evangelii . be nazarites , and how . thes. . . cleansing the uncleane a type of christ. . sorts of uncleannesse . by meats or creatures that were uncleane . whence this uncleannesse . when it began how it could be . meates why prohibited . marke , of cleane beasts . revel . . . by an uncleane issue . what it teacheth . generatum sequitur naturam generantis . iohn . . by leprosie . per sens●●●lia ad intelligibilia ▪ sinne declared odious . poena . culpa . in al● . god hates . infection . excommunication . quoad consortium , quoad locum . quoad praemium . paine and danger . signes of sinne and leprosie . note . . church and members , subject to many defilements . and why . note . . looke narrowly on the misery of sinne . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . good to see and know our filthinesse by sinne . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . miserable effects of inwa●d uncleannesse . vncleannesse cured by washing , & offering . washing : blood of christ. externi symboli & professionis . veritatis internae . resemblance . vse . . smallest sins to be put away . vse . . goe to christ , wash , and be cleane . offering . christ offered himselfe . washing not sufficient without offering . red cow. christ. pro christoaries , pro christo agnus pro christo vitulus , pro christo ●ircus , totum christus . aug. difference . dead workes , why . isay . . isa. . . cant. . . psal. . . note . . there is a way to cleanse every uncleannesse . note . . have recourse to the meanes . motives . isai. . ex opere operato . note . . be very careful to avoid spirituall uncleannesse . iustus metuit non solum a peccato , sed & a contagione & la●e peccati . ambr. de institut . virg . birds . heb. . . ephes. . . levit. . . act. . . levit. . . psal. . . note . . comfort to the godly . psal. . . note . . affect purity of heart and life . motives . casta deus mens est , casta vult mente vocari . hos ▪ . begin with the heart : why . how the heart may be cleansed . proceed in cleansing the life . avoid occasions of defilement . vt salivaore excutitur , sic sermo . chron. . , , . leper two wayes cleansed . heb. . . heb. . . vse . . no easie matter to be rid of sinne . separate betweene the precious and the vile . vse . . christ discerns the leprosie of sinne . onely they are cleansed from sinne , whom christ accounts so to be . marks of one cleansed from sinne . what is to be done before this cure . and what afterward . luke . vse of legall ceremonies . fitnesse to the jews nature . ends of ordaining them . substantiall things pointing at christ. sacraments and sacrifices . differences . what sacraments are in generall . word and sacraments goe together . sacraments ordinary and extraordinary . antitypes . definition of circumcision expounded in parts . . manda●o . . promisso . circumcision a figure of christ rom. . . how a seale of righteousnesse . as every sacrament is likewise . three things foreshewed . rom. . . demonstrates wound & cure . how christ cures us . vse . . be humbled for naturall corruption . and for imperfections of grace . vse . . be circumcised spiritually . col. . . what the evangelicall circumcision is . difference from legall circumcision . nascentium . renascentium . qui signum destruxit , veritatem induxit . notes of inward and spirituall circumcision . speciall parts to be circumcised . true mortification is painfull . motives to get the spirituall circumcision . . sam. . paschall lamb a type in the choice . christ a lamb. denominatione . qualificatione . adumbratione . choice . christum fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amici pariter & inimici testati sunt . perfection of christ. his excellency christus in medio aetatis flore immolatus cuius conditionis rationem vid. iun. in exod. . paschall lamb a type in the preparation . where . observations . christ two waies set apart to bee a mediator . the time of his ministery and passion ordered . quia dominus decima die eiusdē mensis , hoe est ante quinque dies paschae in civitatem in qua pateretu● , erat ingressurus . anselm . in math. . christ must die a violent death . how from the beginning of the world . semel actu , semper sructu . the time of christs death noted . iewes division of the day into . parts . paschall lamb a type in effusion of blood . actions . the preciousnesse of christs blood . blood of christ sprinkled , or applied . faith resembled by hyssope , how . hyssopus fides est augan . num. . herba humilis . radicibus ●aerens in petra . purgans , & sanans . praecaeteris recipiendo & aspergendo liquori valde apta . vse . . christs blood , to be highly prized . how. precious things procured by it : on earth . in heaven . vse . . profane not the blood of christ. how that may be done . tu per thomae sanguinem , quem pro te impendit , &c. mat. . . paschal lamb , a type in the eating . . conditions . time. place . manner common to all passeovers . vt accedat verbii ad elementum . measure of eating it . fides est una copulativa . paschall lamb , a type of christ in the benefits . vse . . danger of the soule : and how it is to be avoyded . vse . . directions for receiving the holy communion . matt. . . similitude of purging out leaven and sin . entire purging of the soule . eccles. . . esay . . sursum cord● . whole christ must be received . notes . popish abuses taxed . and how we may receive whole christ. cloud and fire types : ground . what cloud it was . . constant miracles to israel in the wildernesse . how it differed from other clouds . nubes iehovae . what was the use of it . numb . . . how it was a type of christ. mat. . . vse . comfort by christ as our guide . vse . . confidence and security by christ. vse . . notes of them that receive comfort by this pillar . and how this comfort is to be esteemed . vse . . mercy and justice met in this type . matt. . , . vse . . follow christ as a guide . and how . red sea a type of christ. miracles in the miraculous dividing of it . psal. . . how signified christ. in three conclusions . segmen●a . benefits sealed up by baptisme vse . obserue the power of god. vse . . the way to heaven filled with difficulties . and why . vse . many comforts by this great work of god. vse . duty of them that will enioy these comforts . manna a type of christ. matters of resemblance . sixe qualities of manna . dominus iesus ipse conviva & convivium : ipse comedens & qui comeditur . ieron . ep. ad hedibiam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quantity of manna , figurati●e in . things . three things in the iews gathering . hab. . . non suscipit magis & minus . their use of it . why manna putrified , if reserved . matt. . christ infinitely better then manna . vse in respect of god. gods patience and love , to be noted . and how it should work in us . gods watchfulnesse and care over his church , to be noted . comfort thereby . instances . . gods bounty toward his church , to be noted . gods wisdome in ministring to his church , to be noted . manna , why given daily . why not on the sabbath day . measure thy desires in naturall things . how to know gods measure . vse in respect of our selves . man of himselfe senselesse of the things of iesus christ. reason . application . eph. . . our duties in respect of this manna . hunger and thirst for christ. motives . take paines for him . motives . observe times and places to meet with christ. apply and feed on christ. and how this may be . be never weary of this manna . ioh. . . motives . prize and magnify this manna . water out of the rock , a type . the fact it selfe . the thing ours as well as theirs : reasons . propter miraculosum effectum , & propter futuri signum . aquin. non per substantiam , sed per significantiam . the rock a type in three respects . in nature : fiue resemblances . in respect of the waters issuing forth . three things . in the manner of obtaining it . . resemblances . how the rock followed the iewes . cor. . . petra consequēte eos , , sequente , vel satisfaciente eorum voluntati . aquin. veritatem sequētem significante . aquin. vses in respect of god. christ ever present with his church . our dutie by vertue thereof . an almighty power in christ for his church . our dutie . gods mercy to his people , admirable . vses in respect of our selves . see the fountaine of grace opened . farre better then that in the wildernesse : . waies . doe as israel at the rock . thirst for christ. conditions . continue ●●ll this thirst : rules . have recourse to christ. motives . quench thy thirst and be satisfied . three motives . rom. . . means to get water out of this rock . hindrances . helpes . the brazen serpent a type of christ . the disease of israel at this time . the occasion of it . which leadeth to gods justice . and the equity of it . and teacheth , not to be weary of manna . the kind of it . why serpents . the devill so termed , why . why fiery serpents . why fiery serpents . why stinging serpents . temptations called fiery darts , why . the mortall effect of it . observations the remedy of that disease . god appoints the meanes of health to soule and body . a brazen serpent , not golden : five reasons . ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriae dei. serpents forme notes christ : how . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end and use of it : what to us . application of the remedy . the saving effect . by christ farre more excellent . observation . god helps his people by weak , unlikely , and contrary meanes . and why he doth so . . verbū iussionis . . verbū promissionis . examples . vsefull to us in these times . grounds for faith in these troubles of the churches . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . kingdome of antichrist , how fit for destruction . observation ▪ . the eye of faith must shut the eye of reason . without which . things cannot be obtained . . the true knowledge of divine things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . faith : as in six particulars . matt. . . . obedience which god will accept . . heaven and the glory thereof . vse . . beleeve the word absolutely . vse . . pray for eye-salve : and what it is . vse . . captivate thy owne reason & wisdome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . motives . ridiculous instance of popish obedience to s●periou●s . mans reason , the mother of he●esies . instance in the papists . proved in parts and in the whole . natural reason an enemie to the power of godlinesse . instances . . observation . . what is to bee done , to bee cured spiritually . wee must see our selves stung and wounded . as with deadly poyson : in . thi●gs . come for coūsell , to spirituall physitians . confesse special sinnes . go wholly out of thy selfe , and all creatures . i. lambert . looke onely unto christ. two waies . . ratione ligni . . ratione regm gratiae gloriae . how this looking cures us . by faith . act. . . and how by faith . marks of one cured by looking to christ. foure qualities of the eye that looks to him . motives to look up to our serpent . rom. . . gal. . . heb. . . vse of comfort , in . particulars . the beavvties of beth-el containing: sundry reasons why euery christian ought to account one day in the courtes of god, better then a thousand besides. preached in cambridge, and now published especially for the benefite of those that were the hearers. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the beavvties of beth-el containing: sundry reasons why euery christian ought to account one day in the courtes of god, better then a thousand besides. preached in cambridge, and now published especially for the benefite of those that were the hearers. taylor, thomas, - . [ ], , [ ] p. printed by g. eld, for thomas man, and are to be sold at his shop in pater-noster-row, at the signe of the talbot, at london : . "to the reader" signed: thomas taylor. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, 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mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - olivia bottum sampled and proofread - apex covantage rekeyed and resubmitted - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion the beavvties of beth-el . containing : sundry reasons why euery christian ought to account one day in the courtes of god , better then a thousand besides preached in cambridge , and now published especially for the benefite of those that were the hearers . at london printed by g. eld , for thomas man , and are to be sold at his shop in pater-noster-row , at the signe of the talbot . . to the right worshipfull maister french , maior of the towne of cambridge and the rest of the hearers of the parish commonly called s t. peters : grace and all good things . right worshipfull and christian friendes , so soone as god gaue me a calling to become your teacher ; i bethought mee which might bee the fittest course and carriage of my ministrie , both for your best profit and mine owne discharge : and after a little deliberation , i easily resolued of three thinges . . to call you to a loue , and a cheerefull frequenting of the holy exercises of religion in the house of god ; by which as by a praeface i entered into my labours , and this from the example of dauid . psal. . . . to teach you how to behaue your selues being present before god. from the example of cornelius , act. . . . to preach christ vnto you ; which by gods mercy i haue also performed out of peters sermon following frō ver . . to . wherin i haue 〈◊〉 intreated of the most fundam●●●al points of our christian religion : indeauoring in all these to approue my heart vnto the lord , and my desire of your profiting euen to your selues . of the first of these i haue here giuen you a further view and account ; the other two depend one vpon the other , & containe a labour of longer time ; besides that the eye of our experience hath seene what a surfet & lothing this our age hath taken of sound practical diuinity : & therefore onely thus much i haue presumed for your sakes to publish , to the purpose that each of your families might haue a coppy for the helping of your memories ; not intending any further view of clearer light . but if the printers haue ouer-intreated me to make the benefit ( as they tearmed it ) more common ; then i shall desire of such as for whome these thinges were not principally prepared , the forbearance of any curious censure , seeing it was plainly fitted and preached vnto a plaine auditory , and not intended to behold such an open light . wherein yet it may afford this vse , that being a subiect in which i haue obserued none going before me by way of treatise ; it may yeeld both occasions and groundes to some more able instrument to inlarge and adorne so necessary and so profitable an argument . which heartily i wish ; the rather , because in these desolate daies of ours , these beauties of gods house , are by so many men , & so many meanes obscured , as that nūbers giuen-ouer to atheisme and liberty , are bold not onely to moue ( which were too much ) but strongly defend that our saboth is either not to be kept , or not so straightly : that either our sermons neede not to bee heard or not so frequently : & that to walk according to the light here shining , at least so accurately & strictly as the apostle prescribeth , is too much precisenes : the which with sundry other disguised conceites of vayne men , if they shall preuaile so far as they threaten , surely our bethels in shorte time will become bethavens ; our houses of god , dens of theeues , and the voice of our church will be no other then that of naomi . call mee no more beautifull ; for why should yee call me so , seeing the lord hath humbled mee , and the almighty hath brought mee vnto aduersity , how glorious a worke thē would it be to ioyne in the preseruing of the beauty of the kingdome of iesus christ ? and that not by any artificiall paynting of the face of this chaste spouse ( for that is fitter for the romish harlot ) but by a plaine manifestation of her owne face and natiue beauty out of the word , which preferreth her beauty before that of the rose of the field , and the lilly of the vallies , and affirmeth that the lilly among the thornes doth not so surpasse in beauty as she doth among the daughters . surely such a glorious worke as this shal not want a glorious reward . but to returne to you y e hearers , these briefe notes being properly yours , to you they are of right directed as a testymony of my loue and inward affection vnto you : the which ( if the lord had thought meet ) i desirously would haue still testified by voice among you , rather then by this my writing : by which i recommend these few lessons to your godly learning , and my self vnto your praiers . yours in the lord. thomas taylor . christian reader seeing that partly by the vnacquaintance of the workeman with my hand , and partly by the ouersight of the corrector , some faults are escaped , i haue noted such as chiefly alter the sence , leauing the other to thine owne humanity , and curtesie to correct . page line , for ruthes read ruines . p. . put out of the margent vse . p. . , for ayrie r. straite . p , , , for their , r these , p , , , put out in . p , , , put out and. p. , , for caules , r. coates p , , , for fortified , r. forfeyted , p , , , for couering , r ▪ couenant , p , , vlt , and , , for perfection , in both places , r. protection , pa , , , for there , r. the , pa , , , for truth , r , tents & l. , for countries , r. courteyns psal. . . for a day in thy courts is better then a thousand : i had rather bee a doore keeper in the house of my god , then to dwell in the tabernacles of wickednesse . the prophet dauid being through the practise and tirannie of his enemies debarred frō all accesse vnto the publick worship & seruice of god , amongst the rest of the people of god , he maketh a mournfull and greeuous complaint of this his banishment , in the former part of this psalme , accounting his estate in this regarde , more miserable then some of the bruite creatures themselues , which had liberty to build their nests , and lay their young neere the altars of the lord , which benefit now he was depriued of . and recounting with himselfe the condition of such persons as then enioyed those liberties & priuiledges , hee pronounceth vpon them one blessednesse in the neck of another ; yea if with much inconuenience , through drought and wet , which are signified by the valley of mulberries , and the raine couering the pooles ; yea with much toile and difficulty they could enioy such an earthly happinesse . in the second part of the psalme , hee lifteth vp an earnest request vnto the lord , to turne his eare , vers . . and his eye vnto him , vers . that so he would be pleased to draw him out of this necessitie : of which prayer this verse containeth one reason . in which consider two things ; first the meaning , second the doctrines . first by the courts of god , and the house of god , is meant all one thing : and although by the house of god is meant some-time the church triumphant , iohn . . in my fathers house are many mansions , that is , in heauen where the saints enioy the presence of god : and some-times the church militant , . tim. . . that thou mayest know how to behaue thy selfe in the house of god , which is the church of the liuing god. yet here is it taken in neither of those sences , but more specially signifieth such a part of the church militant , as where gods people haue obtained liberty and freedome to worship god purely ; ioyning together in the confession of their sinnes , and of their faith , in hearing the worde , receiuing the sacraments , publicke prayers , &c. thus salomon calleth the temple the house of god almost twentie times , in . kings . thus dauid here calleth the tabernacle , first the courts of god , alluding to the stately courts of kings , in which were sundry courts , and among them one for the people to assemble into , seperate from the sanctuarie : and secondly the house of god. first because herein the lord had promised to dwell among his people , euen as a man dwells in his house continually . for which cause the arke , ( a signe of his presence ) was set in the sanctuarie , which the lord calleth by his owne name ; ioshua , vers . . fortie thousand went before the lord to battle against iericho , that is before the arke of the lord. . because hee especially reueiled himselfe here , and gaue speciall testimony of his presence vnto such as purely sought him , in y e excercises of his worship . for where can a man be either sooner or surelier found then at his owne house ? hence was the place of gods worship called the face of god , which wee are commanded to seeke , from which caine was cast out . not that in such places were any false vizors or formes whereby god might bee remembred : but because his pure worship , praescribed by himselfe , and accordingly by his children performed , is that ordinance , in which his face is seene glorious , and not out of it . in this court of god , in this house of god , dauid wished hee might alwayes dwell , and that neither . vnaduisedly , as peter in christs transfiguration . maister it is good being here : let vs make three tabernacles : but hee wist not what he said . neither . formally or for fashion , but most affectionately : yea so ardently that the very vehemencie of his desire , conflicting with deniall of it , brought leannesse into his flesh , drynesse into his bones , and consumption into his parts ; for so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second verse implyeth ; that he was euen wasted with the sighing & groning out these most inward desires of his soule : nor yet . doth he propoūd his wish in simple forme of speach , for that would not serue him to expresse more then ordinary affectiō : but as one most superlatiuely affecting aboue all other things this one ; he instituteth a double comparison . the former is drawne from the consideration of the time . one day spent in these courts of god , is better then a thousand elsewhere : as though he had said . it were no great difficulty for me being a king and the head of all israell , to passe the whole terme of my life in the pallaces of the mighty , and in aboundance of earthly pleasure ; if i could ( with the most of the world ) account these the matters of highest honor , and truest happinesse . but might i obtaine one day , that is , neuer so little a time of the daies of my pilgrimage within thy courts & tabernacle : where with the rest of thy people i might ioyne in y e pure worship of thy name ; i would account my selfe more honorable & happy , then to spend thousands of dayes in the company of the prophane , although neuer so great . the latter comparison is drawne from consideration of the estate & condition of men : of whom some are in eminent place and dignity , some in meaner and baser degree . dauid although he had good experience of both : yet with all his soule , hee would make exchange of all his greatnesse & glory , with a meane and contemptible outward estate ; so be hee might enioy god in his ordinance with it . and therefore although he was a king , yet all that greatnesse did not so take vp his heart , neither lift it vp : but that he could be contēted , nay desirous to be a doore-keeper in the house of god , rather then to dwell in the tabernacles of wickednesse ; resoluing that he would rather hold the meanest roome in the tabernacle ; then without it to possesse the highest place of the earth : for where gods tabernacle is not , there can be nothing but tabernacles of wickednesse . it may be true here which some lerned obserue , that dauid in mention of a doore-keeper in gods house , had respect vnto the chorits , to whose custody this psalm was comitted for their incouragemēt against the contempt of lewd men : but whether he had or no , their office being to keepe the doores of the tabernacle , the truth is , he y t had preferred the very sparrows and swallows aboue himselfe , in this regard that they might resort to the tabernacle , & make their nests there ; did much more account the chorites far more happie then himselfe , because they by their office were tied to be euer , day & night in their courses about the tabernacle : w c priuiledge himselfe in this his flight ( whether before saul or absolon ) could not enioy . thus the prophet enforceth his request and petition vnto god : that therefore he would please to vouchsafe him a comfortable returne vnto the holy exercises of religion , that he might pertake in the publick duties thereof with his people : because hee accounteth this blessing the greatest happines vpō earth , yea next to heauen it selfe , although . neuer so little a while . . in neuer so meane a condition . so much of the meaning : the instructions follow . it is a note of a good heart , to account the wante of the word and ministery , the greatest want and heuiest burthen of al other . dauid for such affections was called a man after gods owne hart : so earnest and so frequēt they were with him : in psal. . . he was in many wants , was driuen from house and home , yea destitute of all earthly comforts : yet he felt none of thē in comparrison , neither wished the supply of any of them : but one thing he wanted , which he desired of the lord , euen that hee might dwell in the house of the lord all the daies of his life , to behold the beauty of the lord & to visit his temple . and this was not so peculiar vnto this man of god ; but that it is cōmon also with other y e saints of god. ieremy bewailing y e estate of the iewes in captiuity , beginneth his lamentatiō there where was greatest matter of mourning . the waies of sion lament because no man commeth to the solemne feastes , all her gates are desolate , her priests sigh : infinite were the ruths which were vppon the citty besides , in al that eighteen monthes while the siege continued , as plague ; famine , in which the pittifull women were glad to seeth and eat their fruite , and children of a span long : and wherin those that were arraied in scarlet were glad to imbrace the dung : much more lamentable was that blood-shed when ierusalem was taken , the kinges son slaine before his face ; yea the king him-selfe taken , his eies put out , his feet put in fetters , and him-selfe carried to babel . infinite and vnspeakable was the losse both of the cittie & temple , when both of them were burnt downe , almost to the ground : and yet the prophet conceiuing of these as farre lesser euils , mentioneth none of them , vntill he hath groned out most pittifull complaints , for that the worship of god was ceased among his people , and that which was a place of gods presence , & delight ; was now become a den of heathenish idolatry . the like wee see in daniel , who when by reading in books he vnderstood that the terme of this captiuity was accomplished : he turned his face vnto the lord , and sought by prayer , and supplication with fasting , & sack-cloth and ashes ; that the lord would turne away his anger , and wrath from the citty of ierusalem , and in that long prayer hee intreateth not , that he with his people might bee returned into their former possessions and inioy their houses , landes , orchards , vineyards and commodities : but the greatest losse of all seemed to eat vp all the remembrance of these , euen the fayling of gods publike worship amongst them ; this was wholy in his eie , and this took vp all his requests . he prayeth indeed for the cittie ierusalem : but because it was gods holy mountaine vers , . and because it was the cittie where-vpon his name was called . vers. . . yea herein he could neither contain , nor yet scarce expresse his seruency , but with strong cryes intreated the lord , for the lords sake , that is , for his christ sake , he would cause his face to shine vppon his sanctuary which then lay waste : and this may be obserued not onely in the prophets of the lord , but also in the lords people , who , how-soeuer before their captiuities it was hard to say whether they more despised gods holy ordinances , or imbraced their outward profits ; yet in their afflictions & wandrings in strange countries , the lord taught them this wisdom : that they looked not so much to their land and country as to the temple , to ierusalem , to sion . now who can deny that those are good hearts which are thus disposed , for . they are such as highly prize , and worthyly esteem these ordinances of god , as the holy meanes to beget and confirm faith in the soules of beleeuers , yea the meanes whereby ordinarily the fellowship of the saints with god , and their mutuall communion one with an other is heere begun in the kingdome of grace , and shall be perfected in the kingdome of glory . . they are such as see the necessity of gods ordinances in the ministry : in the want of w e , people must needs perish ; as such as want both y e rule and guide to direct & lead them vnto true felicity . . they are such as haue tasted ( in som measure ) how sweet y e lord is in these ordināces ; or els could they neuer thirst after the liuing god : they haue met with god in sion who hath enlightned their minds , perswaded their harts ; cōforted their consciences ; furnished thē with coat-armor of proof , against satans subtilties and batteries , fortified them against their owne weaknesses , supplyed them with preseruatiues against the poison of euill example , which as a corrupt ayer infecteth not a few : beutified them with the graces of faith , hope , loue , humilitie , patience , sobriety and the rest , clothed thē with the righteousnes of christ whom their faith hath clasped and wil not let go , in comparison of whom al gain is losse , and al abundance meer necessity and beggery . this doctrine serueth to reproue a nūber of men who account of the word and the ministry of it so meanly , as the things which they can be best without : and therfore where god in mercy hath vouchsafed them , many esteem of them as a sixt fingar , a superfluity , a burden : & speake of them as the vnthankful israelites of mannah : we see nothing but this mannah there is too much preaching , and what should so much of it do ? and againe where god in iudgement hath denied this blessing of a faithful ministery vnto a people , it is neuer asked after : but in many ignorant townes and parishes , scarce shal we heare of a man that stirres vp himselfe to seeke after god. in the want of neuer so base an outward commodity , men can complaine , yea and lay their counsels and purses together , to get their want supplied in season . hence is it that men are much in such complaints . oh we want such a commoditie in our country , such a benefit in our parish , such a necessary in our houses , and will be diligent with much money to redeeme it ! but neuer a word of the want of instruction , of the want of a painfull teacher , of the want of the knowledge of god , of the want of the practise of piety either in the parish , or in the familie . which argueth the fleshlinesse of mens hearts , which in their desires can soare no higher then earth and things below . a pitifull thing it is that in the dayes of such grace , a man may ride so many miles together , and behold so many people as sheepe dispersed without faithfull shepheards , to bring them into the folde of christ , or as so many goodly fields ready and white vnto the haruest , and yet scarce any labourer to inn them , and bring them into the barne of christ : of whom a mā may say , to the sorrow of his soule , as christ of ierusalem , y t the things of their peace are hid from their eies : & further many who are not without all knowledge nor the means , but take themselues to haue better part in christ then the former , may here finde the vnsoundnesse of their soules : for many reputed christians because they are not only within the visible church , but pertak also in al the outward exercises of religiō , hear the word read , preached , receiue the sacraments , contēt themselues in these works done , without any great inward affection to any of them : men they are of great indifferency ; if they be vnder the ministery , they see good reason to submit their outward man vnto it , & to giue it now and then some good words , and vpon occasion a meals meat : if it were absent they could also vppon short warning frame themselues to indifferency , & carry the matter without much impatiēce : w c if euer they had intertained in such affection as they that haue tasted the sweetnes of god in it ; they would wish to want the aire to breath in as soon as these sweet meanes no lesse necessary to a comfortable christian life then the aire to a natural . to such men therfore i say , that lette them make what profession they wil ; let them reioice in the peace and liberty of the church : if in the church inioying the word and exercises of religion thou prizest any thing in the world aboue them in thy affection ; yea if any thing be so sweet vnto thy taste as these bee ; thou now by vnder-valuing these vnvaluable priuiledges of gods people declarest thy selfe ( for all thy profession ) to bee no better then cockle in the field , or chaffe on the floore of christ. and againe if in the want of these holy ordinances of god ; thou esteemest not ( with dauid ) that the greatest want is vppon thee that can befall thee ; thou art but an vnsound member ; yea rotten at the coare of thy heart . this doctrine teacheth further y t it is a iust cause of mourning when the word & ministery either decay amongst any people or are interrupted , for this bringeth the greatest want that any people can be exposed vnto : the dissoluing of the ministrie is the peoples decay , prou. . where vision faileth , people perish . hosee . . . my people are destroyed for want of knowledge . can there by any greater losse then the losse of a mans soule ? or can there bee a greater want then for a man to be starued to death ? or if this losse , this want , be brought vpon any man , can any recompence bee made vnto such a party answerable vnto either ? what a griefe then should it bee to a godly heart to see whole townes lye vnder that curse of god , amos . . euen vnder a famine , not of bread and water , but of hearing the word of the lord ? for although religion and exercises of it bee safe in the places where wee dwell , yet if the absence of it else-where greeue vs not , we lay not to heart the distresses of gods people as we ought , our bowels are too ayery , wee are too priuatly minded , and further if we heare or see any faithfull ministrie interrupted , wee must lament that the free passage of the gospell is hindered : that that meanes wherein the lord conueyeth all his goodnesse into faithfull soules is taken away , and so a doore opened to all iniquitie : yea a flood-gate vnto all impiety . if any mans outward estate were broken , his wealth by force and violence snatched out of his hands , here would be sence and sorrow ( more then inough ) for the losse : shall then thy inward state be crackt ? the liberties of the ministerie , and of the assemblies be infringed ? the sanctuarie of god desolate ? the exercise of pure religion together with gods worship be hindred or abolished , and all this cause no sorrow , nor set any griefe to thy heart ? is this such a dispositiō as becommeth him who professeth himselfe to be the lords ? no surely : for such ( as they haue cause ) fill their mouthes with complaints of the desolations of sion . a iust cause of sorrow was it to dauid , when he saw the enemie lift vp axes , and hammers to breake downe the carued worke of the sanctuarie . as iust a cause when such a man as ioseph shall be euill intreated , who hath beene a meanes to releeue a whole towne in the time of famine . if at any time by their or such other meanes sion shall sit in the dust ; the childen of the church must shew their compassion in their mothers miserie , weeping when shee weepeth , and no more bee able to reioyce in her sorrow , then the iewes could compose themselues to sing hebrew songs in babilon , when they remembred sion . eli a good old man ( notwithstanding his weaknesse towards his sonnes ) when the arke was carried to the battaile against the philistines , it is said his heart feared for the arke of god , ( . sam. . . ) and when tidings came that the battaile went against israell , that hophni & phineas his sonnes were slaine and the arke taken : it is sayd when he heard of the arke he fell from his seate and brake his neck : it was not the sorrow for his sonnes , but for the arke that brake his heart , that it failed him . hee had likewise a good daughter in law phineas his wife , who when she heard of all these tidings , the text noteth also of her , that it was not the death of her father , her brother , nor her owne husband all at once , y t so went to her heart : but this was it which her minde and tongue ranne vpon , and made her refuse all comfort ; because the arke of god was taken , and the glory was departed frō israel . vers . . the like is worthy noting in that faithfull captaine vriah , who when he was called and commanded by dauid to goe home and eate and drinke and company with his wife , hee vtterly refused , because the arke , and israell and iudah were in tents , and his lord ioab and his seruants in the open fields : and therefore hee could take no delight in any thing at home , because it was not well with the arke and israell abroad . . sam. . . euen so should wee neuer thinke our selues well , when it is not well with the church , nor when the gospell runneth not with free passage : which consideration should abate much of our present carnall reioysing in , as it did in worthy vriah . daniel was well enough , highly in fauour with the king , had libertie of conscience euen in that idolatrous kingdome , to worship the god of israel purely , he was in no bondage nor affliction : but yet so long as gods people were in calamitie gods temple in desolation , gods worship in contempt , he could not but sorrow , fast and pray in their behalfe . the like wee read recorded of that faithfull captaine nehemiah , he was a great man in the court of king artaxerxes , in an office very honorable and neere the kings person , for he was his cup-bearer ; yet when enquiring of his people , he found they were in great misery and reproche , and that the wall of ierusalem was broken downe , and the gates of it burned with fire , his zeale stirred vp exceeding sorrow , euen such as hee could not hide , but that the king ( before whom no mournefull spectacle might come ) did read the deepe sorrow of his heart in his countenance : his owne aduancement and honour could not comfort him , so long as hee saw god dishonored abroad , the citie dedicated to his name , now defaced by heathen princes : that religion which by himselfe was prescribed to serue him by , now decayed , and that people which was his owne peculiar , now to become seruants to strange lords . nehem. . wherein wee read our owne lesson , that our selues enioying the pretious libertie of our assemblies , we ought to pitty the distresse of our countrymen , who sit still in the shadow of death , & by our prayers and best meanes , to releeue them , groning out the desires of our hearts , and that all israell , euen in our owne country , might be saued . thirdly , if the want of the word , and exercises of it , be the greatest want of all other : then such as haue it must be wise hearted to make precious account of it : and while they enioy it , store them-selues with such necessaries as shall after-wards besteed them . men are not so carelesse as to forget or fore-slack their markets vpon the market day : neither neede many spurres to reserue some-thing ( as wee say ) against a rainie day . why then doe not such as professe themselues the children of wisdome , fore-cast and prouidently fore-see their future necessities ? especially seeing this ouer-sight will cost them so many teares , so much sorrow as their spirits shall scarce bee able to sustaine them . how is it that we haue not the wisdom of men in vs ▪ to say within our selues , a rainie day may be vpon vs or euer we be aware : it may be the sorrows of our mother the church are not farre of : perhaps a famine of the word ; a want of the ministerie ; a black darknesse like that of aegipt is neerer vs then we thinke off . for we haue seene as bright gleames as ours ouer-cast : yea as cleare sunnes of the church set and fallen in the firmament , as that in the light of which wee now walke : witnesse the churches of rome , corinth , galatia , ephesus , philippi , the seauen churches in lesser asia , all which were farre afore vs in the gospell : but now vnder the turke and pope are sunke to hell , in the profession of mahometisme and anti-christianisme : yea of golden candle-stickes which once held out the glorious gospell and word of truth , are become the very cells and dennes of diuells . or if the lord for his owne name and truths sake , forbeare the remoouing of our candle-sticke , yet the sorrowes of mine owne soule may come vpon mee , as the trauell of a woman : the lord may let loose , and set my sinnes in order before mee to the breaking of my heart ; and vexe mee with fearefull visions : or else sicknesse may assaile mee , and bring mee downe to the gates of death ; my owne deaths day , and consequently my iudgement day is at doore , and cannot bee farre off . let now euery christian well bethinke himselfe , whether in any of these straites hee shall not need oyle in his lampe : whether hee shall haue no vse of faith , of direction , of comfort , of patience , of sence of gods loue , of assurance of pardon of his sinne , of strength against such temptations , as hee ( perhaps ) neuer buckled withall before . i assure thee that which thy owne experience shall at that time become thy mistresse in : that whensoeuer the lord shall begirt thee , and lead thee into any of these conditions ; if the word bee not thy comfort , thou art sure to perish in thy trouble ; and that all thy life had beene time little enough , to haue furnished thy selfe against that day , yea if thou hadst begun to bee heauenly couetous , when thou beganst first to breath . wouldest thou then be armed against sinne , superstition , heresie , popery in thy life time ; and close vp thine eyes in that holy religion of god which thou hast learned , and beene brought vp in : yea if times and religion should alter ? wouldest thou not in the day of thy sorrow be found vnfurnished , and nakedly layde open to all terrors of conscience , accusations of sinne , and temptations of sathan ? wouldest thou not bee giuen vp to impatience , to a sence of gods wrath , to shutte vp thy dayes in an horrible apprehension of an hell in thy soule afore-hand ? oh then now while god offereth his grace in the ministerie of the word , acknowledge the acceptable time and day of saluation : laye holde vpon wisdome while shee calleth ; giue her answer while shee yet knocketh ; open the doore of thy heart , to giue the best enterteinment thou canst to this deare daughter of god : store thy soule with knowledge ; but especially with faith and good conscience . make roome in the house of thy hart by remouing all the trash in it , such as is infidelity , impenitency , earthlynesse , voluptuousnes and whatsoeuer sauoureth of the flesh : then lay vp in it prouision for thy necessity ; that it may become a little granary , or treasury to which thou maist alwaies resort , when either the publike meanes may faile thee , or thou maist bee debarred from them . be dilligent in gathering this mannah while the sixe dayes last , before that day come wherein though thou seekest it , yet shalt not finde it . in these seauen yeares of plenty , lay vp ( like a prouident ioseph ) for thy selfe corne for the seauen yeares of famine : wherein seauen leane kine shal eat vp the seauen fatte kine , and bee neuer the fatter . passe not thy summer singing with the foolish grashopper , but with the emmet prepare thy winters store . when agabus prophesied of a famine , act. , . the bretheren were carefull to prouide against it : so thou now hearing that a time of dearth will come , in which thou shalt stand in need of great store of grace ; get thee a stocke before hand to spend vpon ; least when the time ouertaketh thee vnprouided , thou begin to late to houle and say : o the time was when i had the word , the sacraments , the ministry , whereby i might haue not meanely inriched my selfe , and haue bene able to haue bene helpful to others , rather then my selfe to be vtterly destitute of prouision in such times as this is : and this is my griefe , i had warning that these daies of straightnesse would come vppon me . alas that euer i should so haue lost my time , that euer i should haue refused wholesome counsell : oh that i might once more inioy the meanes againe ! oh for one day in the courts of gods house ! i would neuer neglect so great saluation . and herein the folly of our nature bewrayeth it selfe that we are wiser in the want , then in the fruition of good things ; and that we cannot so rightly prize a present benefite , as sighe after it when wee haue negligently depriued our selues of it . caine cared not for the worship of god all the while he was in his fathers familie , till hee was cast out of it ; and then too late he cryed out , that he was cast out from the face of god. esau contemned his birth-right and blessing till it was bestowed , and then could seeke it with teares when it was too late . saul forceth not of samuels prayers for him till the lord was departed and had cast him off . the prodigal son careth not for the dainties of his fathers house , till he was driuen to feed among swine ; and then he can desire to bee among his fathers herd-men . the prophane of the world take daies with the lord : if they can be at leysure to heare him another time with festus , so it is , but for the present they cannot intend it . many professors wil not foule their dainty feete now for the word ; who i doubt not would afterward seeke the blessing ( if god should once deny it ) & y t with tears : the case being y e same with vs as somtimes it was with israel when they had with gods commandement all the incouragements which moyses could vse to speed them forward vnto canaan ; they would not go , but back again into egipt in al the hast : the text saith they refused y e land , v. . but when once sentence was past , that they should neuer see y t good land . thē they rose vp early in the morning , & were ready to go to the place which the lord had promised : now was there no stay with thē : neither y e lords reuealed wil , nor moyses perswasion could so pale them in or preuaile with them , but that they presumed obstinatly to go forward . the same people before the captiuity , had the temple , the arke , the sacrifices , the oracles , they cared not greatly for them ; it seemes the times were much like ours wherein to call men to the house of god , to speake of pastors , preaching , scriptures and holy exercises is to glut and surfet men , and so driue them from the loue of all : but the time commeth on , that the lord requireth this contempt w c they dearly buy , hee casteth them among idolaters , and scoffers , by which humiliation he bringeth backe things past to their remembrance . by the riuers of babel we sat and wept in remembrance of sion . what sion ? their cheekes were dry ynough before : but now in babell they can weepe , now away with musicke , now can the harpes hang vppon their willow trees without a finger to touch them ; neither their sweet melody of instruments , nor their pleasant walks , nor their christall riuers can affect them with ioy , seeing they were now banished and excommunicate from the publike exercises of religion before the lord at sion . and it were to be wished that euen such as belong to the lord did not vnderprize such gratious pledges of gods presence in the presence and plentifull fruition of them ; who yet can with sighs mourne after them , being withdrawne from their eyes , no otherwise then when all israel lamented after the lord when the arke was in kiriath-iearim , . sam. . . the lord iesus woing his church most louingly intreateth entrance into her . open vnto mee my well beloued for my head is full of dew , &c. oh no shee hath putte of her caules , shee will not disease her selfe so farre as to put them on ; shee hath waesht her feete , and meaneth not to foule them : while shee may haue christ at the threshold she giues her selfe leaue to sleepe a little longer , & in her sleep she slips that most sweete oportunity : christ leaues her to her ease which might not be dislodged : but shortly after her soule awaking , and shee bethinking her selfe of her vnkind answer , steps to the doore to let him in ; but he is gone in displeasure ; now her heart is gone with him and smiteth her more then before ; she seekes him , but finds him not ; calleth him , but receiueth no answer : he is too neere to be let in and receiued while hee is at the doore ; and therefore shee must trudge vp and downe after him , with much labour , & more greefe , inquyring of euery one she meeteth , whether they haue met with him whom her soule loueth or no. by which example seeing that too much of this folly is boūd vp in the harts of the best of vs ; let vs striue to become more wise-harted in intertaining our priuiledges whilst they be offerd . the centurion could say when christ was dead ; this was the son of god , hee should haue said so when he was aliue . let vs acknowledge christ while he is present , & reioice in gods face , in the assemblies , in the ministry , least whē our vnthankfulnes hath fortified them , wee lament the losse when it cannot be supplied : & this is the rather to be thus vrged and beaten vpon ; because it is with many a mā , as it was with the people of ephesus : whē paul was taking his leaue of the elders of ephesus , he told them that he knew they should see his face no more : thē they wept abundantly , but especially were sorry at these words , that they should see his face no more , euen so a number of men are neuer sorry nor weepe , are without al affections to the ministry & ministers , til they be taking their leaue and say they shall see their face no more ; and then they wish that they had taken more good by their presence ; and then if occasion were offred again they would be more careful , and not forslow such oportunities : these consideratiōs are so much y e more seasonable to you the present hearers , y t now at the first entrance of this blessing you may lay hold of it , so as your increase in the end may be much more abundant . the second point of instruction out of the word , is this : that it is a note of a good man more to reioice in the prosperity of the church and the holy exercises of the ministry , then in al the delights among the sonnes of men besides . for who can condemne in this holy man of god such an holy desire as this is ? nay who can deny but that our affections & wishes ought to be in some measure sutable vnto his ? and therefore that it is our part with him , to prefer the reioycing and comfort of one day within the church , aboue a thousand elsewhere , not excepting the pallaces of princes : yea and that wee might bee so happy in the fruition of this desire , to choose a very meane estate with it , rather then the most glorious condition of the earth without it . but what moued the prophet dauid , or what did he see or find in this assembly , or in the ministery that could so rauish and affect him ? for men of common eies cannot see any such extraordinary thing in them so violently to draw them ; it may seem there was some secret force , which drew out such affectionate desires in him . it was indeed a secret force of the spirit of god , from whom such setled and sanctified desires can only proceed : and yet wee may not conceiue such to bee immediate motions , and vngrounded flashes , but such as the spirit raizeth by meanes : both first causing the beauty of gods house to appeare bright to their eyes : and second , reuealing to them the priuiledges which gods people there partake , and cannot againe meete with them in any society besides . the former appeareth , psalm , . . one thing i desired of the lord , and i will desire it , that i may dwell in the house of the lord all the daies of my life . but what mooued dauid thus to wish this one thing ? that i might see the beauty of thine house : and although the beautie of the sanctuary so farre forth as it was externall , in regard of the matter , of the forme , of the whole ordination of it : yea and all the vtensils euen to the very pinnes of it , which all were of the lords owne inuention & institution , and might therefore haue drawne carnall mindes vnto it ( as at this day the sensible and plausible splendor and beauty of the church of rome doth many superstitious people ) yet was neuer any good and sincere heart ( such as dauids was ) satisfied with externall things in gods worship : well knowing that as god is a spirit ; so nothing is there pleasing vnto him which is not spiritual : there are therfore other beauties which the stranger entreth not into y e beholding of ; yea such as cānot be beheld but with eyes as cleare as christall . quest. what are the beauties you speake of ? answ. they may be reduced vnto these two heads : they are seene partly in respect of the parties present : and partly in the things performed in such holy assemblies . the persons present ; are , first ; god himselfe : whence such places are called bethells , as dauid here thy house : thy courts : and are no other then the presence chambers of this euerlasting king of glory . here he sitteth in a chaire of estate , as formerly he sate between the cherubins : how can it then bee but that the glory of the lord should fill euery such house of his , as once it did the temple . king. . . or where can a faithful soule more securely , more ioyfully rest it selfe , then in gods owne resting place ? secondly , christ himselfe is heere present : for wheresoeuer two or three are gathered togither in his name , he is in the midst of them . hee walketh in the midst of the seauen golden candelsticks : and no where else ( if hee bee missing ) can his parents and kindred finde him then in then temple . now is not this a greater beauty then any which can else-where bee espied ? wherein the second temple passed the glory of the former : & yet ours exceed the second ! for how could the second temple wanting . gods presence between the cherubins . . the vrim and thumim . . the inspiration & raizing vp of extraordinary prophets . . the arke it selfe the seat of god , which was taken in the captiuity . . fire from heauen to consume their sacrifices : how could ( i say ) the second temple wanting all these , be truly said to exceed the glory of the former , which had thē al ? but only in regard of christs bodily presence which by entring into it was to beautifie it ? and yet the effectuall presence of his spirit now with vs , is farre more powerful and glorious , then was his bodily presence in that temple . now seeing that christ is the churches welbeloued , and is more then other welbeloueds , euen the cheefe of ten thousand ; and hath not left vs direction to meet him any where , saue in the tents of sheapheards , and in the steps of the flockes : should any christian soule ( which is knitte vnto him in spirituall wedlocke ; the contract beeing alreadie made , and the daye of their marriage apointed , and approching ) desire any socyetie more then his ? nay ought not euerie beleeuing soule to wish one houre spent in his socyetie and fellowshippe , rather then ten thousand with any besides ? so as hitherto dauid was not wide in his wish and reioycing . thirdly , the holie spirit of god is present in our assemblies ; most plentifullie pouring out of his full buckets the treasures of wisdome and grace ; yea the variety of graces accompanying saluation . neither doth this spirit ordinarily display him-self else-where : who although hee bloweth where hee listeth in regard of the free and vndeserued graces which hee poureth out : yet is it ordinarily by meanes of the word , sacramentes , prayer , censures publikely exercised and administred according to the will of god. hence is it that wee reade still of the vvord and spirit : and water and the spirit ioyned together , because the spirit ordinarily putteth forth the grace of regeneration in the meanes of the word and sacraments . now who hath not good cause , to wish ( if not all his time ) yet the most of it there spent ; where by the worke and presence of the spirit , he may so happily inrich himselfe vnto life euerlasting , rather then else-where , where is nothing but spiritual pouerty , nakednesse , and beggery ? fourthlie , the holie angels of god are here present in our assemblies . whence the apostle . cor. . . wisheth the woman to haue power ouer her head because of the angells : that is , the woman in the congregation must couer her head , as for other reasons , so for this which is not the leaste ; in that the angels are present , and behold the order and behauiour of men & women . but why are the angells present wil some say ? i answer not onely in way of ministery and seruice vnto the lord , vnto the elect , and vnto his ministery , sundry waies both assisting and helping it forward , and withstanding such enmities as otherwise resist it : but also after a sort to solace , and reioyce them-selues in the beauty of gods house , so . pet. . . vvhich things the angells desire to behold ; speaking of the misteries published in the gospell . to which maketh that interpretation of the place in hebrews . . . yet once more will i shake not the earth only , but also heauen . the meaning of which words by the iudgement of some excellent diuines , is this : that the voice of god in the deliuery of the law did cause the men on earth that hard it to quake and tremble ; but now in the preaching and deliuery of the ghospell , the verie angells in heauen , are after a sort shaken beeing rauished & rapt into the admiration of it . are there then such beauties in the assēblies as that very angels themselues admire ? & shall not men for whom they were instituted seek both to espy , & be affected with them ? and who can b●ame him that can come to prize these beauties aboue all that the earth can afford besides ? seeing the angells themselues who are stript frō all earthly desires and delights , are said to admire these , but neuer the other : such a man indeed is come nere to angelical perfection . fiftly , the saints of god here present themselues in whō al our delight ought to be . for as the tribes of the lord vsed to goe vppe to his house , that they might worship before him in his tabernacle & temple : euen so now the people of god assemble themselues in our congregations to the same purpose . now when i say the people of god , i mean not al hand ouer head , who promiscuosly come together ; not withstanding they all are his people by right of creation and preseruation , & yet of them some are openly & professed prophane ones ; neither all those who ioyne in externall profession and exercises of religion : of whom yet many are not inwardly purged : in which sence the old world called them sonnes of god. that is , all the posterity of seth and enosh , opposed to the daughters of men voyde of all religion and pietie . but i meane those of gods election ; that are called of his purpose , that haue obtayned mercie , and who proceede on in the waies of sanctification vnto saluation . these are called in scripture an holie people , a chosen generation , a people by purchase , the doue of christ , his vndefiled , his treasure : and their propertie is described , that they flye as a clowde , and flocke as the doues vnto these windowes . which prophesie although it bee properlie to bee vnderstood of the vniuersall and generall calling and concurse of the gentiles vnto the church , who should come with such celerity and swiftnesse as if a cloud were with violence of windes carried from one side and region of heauen to the other ; and in such flockes and multitudes , as if a whole flight of piegeons ( driuen either by tempest , or by an eagle , or some other birde of prev ) should scoure vnto their columbarie , and rush into the windowes : yet this propertie is so peculiar vnto persons once called and conuerted , as by which the holie ghost pleaseth to expresse them , rather then by any other title , that they are such as flocke to the windowes of the church , by which the lord conueyeth to his people his light of instruction , of consolation , of grace , of glory . so else-where , the scriptures note them to bee such as seeke the lord in his ordinances , such as seeke the face of the lord , such as call one another to the house of the lord , and such as cheerfully and couragiously march on , and will not giue out , vntill they meete the lord in sion . obs. if it be here obiected , that these are but a few in comparison of the multitude which resort vnto the house of god : who belong no otherwise vnto him , then reteiners vnto their lords or maisters , they weare his cloath , and now and then giue some formall attendance , but are no houshold seruants . an. i answer . that true it is that the best part for the most part , is the least part , if wee consider the truth of the thing : but yet christian loue bindeth vs to iudge the best of all that ioyne with vs euen in the outward seruice of god , for wee cannot enter into their hearts , but must leaue them to stand or fall to their owne lord , and forbeare to iudge them before the time . secondly , wee must ( notwithstanding the multitude of prophane & hypocriticall persons in the congregation , ) frame our iudgements vnto gods , who esteemeth the assemblies frō the better part , and not from the greater ; he knew well that many moe who were but iewes without , and in the letter resorted vnto the tabernacle ; thē those who were iewes within ; yet it still retained the titles of gods house , & gods courts . thirdly , it is a glorious thing to be admitted euen to the outward profession of religion , notwithstanding all are not of the church that are in it . in which regard ioshua calleth all israell the lords possession , euen because his tabernacle dwelt amongst them . and thus was it prophecied by balaam himselfe , that israell should dwell alone , and should not bee numbred among the nations , for israell was a people of a pure language . in all which the nation of the iewes were aduanced aboue all other people , because they were distinct and seperated from all other ; both in their religion , lawes , rites and condition of life , all of them appointed and established by god himselfe . how much more beautiful then and glorious are the cōgregations of gods people , in regard of such who are truly the lords holy ones ? allied vnto christ , saints by calling , and begin to lead euen an heauenly life vpon earth ? what is it that maketh the court more louely and glorious , then all the rest of the pallaces of the land besides ? it is not so much the stately building or other braueries , but the presence of the king , queene , prince , lords , ladies , and other their attendants answerably where the exercises of religion are established , are beauties no whit inferiour , but farre passing the former . salomon describing the glorious condition of the church , compareth it to the courts of kings and monarches of the earth , but infinitely aduanceth it aboue them all , euen in this consideration . there are threescore queenes , and fourescore concubines , and damsells without number . as though hee had said : if in any court of the world insteed of one queene ( for ordinarily there are no moe ) there were three-score , and all attendance proportionall , though this were such a glorious and beautifull a sight as neuer man saw , yet were it not comparable to the beauty of the church , euery true member of which is a king ouer his lusts , and heire to the crowne of heauen . true it is that this beautie of the saints which beautifieth the assemblies is partly blemished and stained , and partlie hidde and couered . the former by many prophane esaus , that thrust themselues into the profession , who a while seeme to bee liuing stones ; but after appeare but stubble laid vpon the foundation . these are spots in our meetings , who so farre as in them lie , make the church resemble nebuchadnezers image ; whose head was of gold , but the belly and feete of iron and clay , which will not bee tempered together but fall a sunder . the latter , partly because this kings daughter is glorious ; but within , her comlinesse is like the curteines of the tabernacle , which outwardly were of courser stuffe , but within costly for the matter , and curious for the exquisite workmanshippe , and like to the beauty of christ him-selfe in whom men sawe neither forme nor beautie , partly because their infirmities cloude their beautie , and darken them in mens eyes , when yet they remaine most deare vnto god : and partly because the sunne of affliction and persecution looketh much and often vpon them , which maketh them seeme blacker then they are , and thus christ him-selfe was despised because men iudged him as plagued and smitten of god. isa. . , and iob counted an hypocrite of his friends . no meruaile then it is , that such eyes as are not annointed with the eye-salue cannot prie into this inward and secret obiect : no meruaile if eyes thus accustomed to false glasses be distempered ; no wonder if eyes still gazing vpon such clouds bee held from seeing the hidden glory of the saints , no otherwise then elishaes seruant was , who could not see the glorie which shone rounde about him . but such as are the lords must herein expresse the vertue and image of their heauenly father , who delighteth in his people as in his portion ; whom hee accounteth beautifull as the lilly , and sweete as the rose . euen so all our delight should bee in the saints which excell in vertue : let them be by infirmities , by afflictions blacke , yet in our eye they must bee comely : the shining graces of god in them ought as by strong cordes to draw our affections vnto them : and if in our priuate course we ought to edifie our selues by this , & by our conuersing with them , partake of their graces and encrease or stir vp our owne : much more should we with all cheerefulnesse partake with them in the publicke worship of god , by whose presence , behauiour and praiers our ioy is more full , and our seruice more acceptable . especially seeing this whole psalme sheweth how our prophet from this consideration did not a little prouoke his heart and best affections vnto the assemblies . now to end this point , seeing wee are taught that here is the court of the king of glorie , the holy god sitteth here in the holie assemblies , the holy angels of god are heere present ; the holie saints of god stand here vpon this holie ground : how is it that wee cannot conceiue these meetings to bee the most beautifull places of the earth ? how are wee yet as blinde as moles , if wee espie not and turne not our eyes vnto such beauties ? what a fearefull delusion is befallen them , who are so easily wone to the painted beautie of an harlot , and despise the natiue beautie of the spouse of christ ? what a certaine damnation abide such , as by scorning the holy exercises of our publicke meetings , and reproching the preachers , and ministers of them , seeke to turne this our glory into shame ? but more of this in the vses following the doctrine . thus much wee haue spoken of the honorable persons present in our congregations , the dutifull respect of whō ( if we wanted othermotiues ) were forcible enough to draw godly hearts with cheerfulnesse vnto our meetings . now the things which are performed in the congregation , are of the same qualitie ; euen holy things : namely the whole publike worship of god , standing especially in the ministerie of . word , . sacrament , . prayer , . keyes of the church : of none of which can any that knowes them affirme truly , that it wanteth power & perswasion to draw any godly heart vnto it . and first in these meetings it cannot bee denied , but that wee enioy a most comfortable and pretious treasure of the worde of god , and that both reade and preached , the weaker of which meanes wanteth not his fruitfull vse in the church , that whosoeuer ascribeth not much vnto the publicke reading of the scriptures : well considereth not the necessity of that ancient ordinance of god , who of olde would haue moses reade euery sabboth , and instituted a lecture of the law and prophets . the which ordinance of god , not onely the holie apostles : but the sonne of god himselfe graced , yea honored not with his presence onely ; but also with his ministery ; for ( as his custome was ) hee went into the synagogue on the sabboth day , and stood vp to read . and if here it bee asked , what are the speciall benefits reaped by this ordinance instituted out of the wisdome of god : i answer . first , it is a notable meanes to come to the knowledge of the history of the scriptures , wherein the chiefe workes that euer the lord did in the church are recorded , whether of iustice or of mercie , especially those of our fall in the first adam , & recouery by the second . secondly , to confirme our faith in all the points of christian faith and religion : the maine grounds of which we haue fore-prophecied of in the old testament , and are fulfilled in the new . . to direct our iudgements in proouing of all things ; and holding that which is good , as the baereans searched the scriptures , to see whether the things were so as paul preached , which if it bee a fruite of priuate reading ( as the rest also are ) much more of publicke . fourthly , to traine vs to the more profitable hearing of the word preached . fiftly , to acquaint vs with the phrase of the scripture ; so as wee can both vnderstand , and speake the language of canaan . but who can speake of the glory of our ministery , in regarde of the worde preached : which as a more ordinary and principall meanes leadeth vs along vnto saluation , by a more full manifestation of the promise of life : yea not onely explayning things to cleare them to the vnderstanding ; but applying them vnto the heart and affection , and vrging them vpon the life and conuersation of a christian. the blessed worke of which institution will euidently appeare , if wee consider the obiects vpon whome it worketh ; and those bee eyther the vnconuerted , or conuerted , or both . in regarde of the vnconuerted , it is the ordinarie meanes to beget them to god , by enlightening their eyes , opening their eares , mollifying their hearts , and working faith in their soules , which commeth by hearing . and what a blessed worke is this whereby the sonnes of wrath become the sonnes of god ? whereby those who are layd lowe in hell by sinne , are raised vnto the glory of the highest heauen ? and whereby the iust heyres of damnation are entituled into the state of saluation , to receiue inheritance among those that are sanctified , in this excellent vse is it called a ministerie of reconciliation , of peace , a word of grace , of saluation , and of life . . in respect of those who are conuerted : it is a powerfull meanes of the spirit ; first to encrease their knowledge , by the daily clearing of their iudgements from error , and ignorance ; and leading them into all necessarie truths . secondly , to strengthen and encrease their faith , bringing it with dayly progresse from the infancie and weaknesse of it , till the beleeuer attaine his tallnesse and strength in christ. thirdly , to call them from their dayly wandrings and strayings , and settle them in a godly course . fourthly , to preuent their falles , whilest they are heere partlye furnished with christian armour against temptations ; for through the ministerie of the worde , sathan falleth like lightning from heauen . and his strongest holdes are cast downe : partly while they are counselled in their doubts , finding the word in this ministerie , especially the man of their counsels . partly while they are admonished of such wayes as are disagreeable to such an high calling as they haue vndertaken . fiftly , to raise them out of falls , by discouering vnto them the nature and danger of sinne , the working of their owne infirmities , the bitter roote of originall corruption : the poysoned fruites of it : and by many motiues continually prouoking their repentance , which was the scope christs fore-runners sermon ; yea of his owne preaching , and of his apostles . sixtly , most absolutely to direct them through their whole christian course . if they be alone , it affordeth them matter of holy meditation ; that they are neuer lesse then alone , when they are most alone , except those can be alone , who walke with god. and if they bee to deale with others , it enableth them to become great lights ; ready and furnished to instruct , and comfort abroade , to bee as eyes to the blinde : and feete to bring the lame to christ : and at home to teach and pray with their family , so as their houses become little bethels , and houses of god , in which the lord is truely and constantly worshipped , and both themselues and the churches in their houses , dayly edified vpon their most holy faith . now in regarde both of the wicked who are by the worde preached , more hardened , and of the godly whose number by the same meanes are dayly augmented and accomplished , the appearing of christ vnto judgement is hastened , which the saints ought to long after , as in which they expect , and shall attaine their full redemption . secondly , in the sacraments wee drinke yet deeper of the lords bountie , who contenteth not himselfe to bring his children vnto the faith by the former meanes , vnlesse also hereby hee raise them vnto a full growth in christ. as a tender mother accounts it not enough to bring forth her child , except shee also nursse and cherish it vp vnto mans estate . so hath the lord in these sacraments to shew the aboundant sweetnesse of his loue in christ , after hee hath in the word preached , made the couenant of grace knowne vnto men ; hee also doth most surely seale it vp vnto their soules , by those seales of the righteousnesse of faith . the former sealing vp their vnion , ingrafting and fellowship with christ , from whom as from a roote , they draw and sucke the moysture of grace , without which they are but dead , and withered branches . the latter assuring their continuall grouth , and encrease in him , till they become tall trees of righteousnesse , and both of them further helping both our vnderstandings as glasses by which we see clearer into the mistery of our redemption ; as also our memories , as monuments before our eyes , with which sence of learning our god would haue vs taught , as well as by the other of hearing : as in the third place both of them not onely spurring vp euery beleeuer to the performing of the couenant ; but also strengthening him to euery good duty , whereby hee may magnifie this grace of god. thirdly for prayer , how vnspeakable is the glory of god rendred by the church , gathered together , and how wonderfull are the blessings which are vouchsafed the church from god , in and by meanes of this holy dutie , especially when they are assembled in the house of prayer ? in the former regarde is it sayd by the prophet , praise waiteth for thee in sion . for what greater honour can befall the lord , then first in petition to bee acknowledged the giuer of euery good and perfect gift ? to bee depended vpon for all comfort , instruction and euery good grace : to bee acknowledged the author and finisher of our faith , the beginner and accomplisher of all our workes , in vs and for vs ? and in the confession of our indignity and misery ( euen the best ) to haue his free grace amplified , and his prerogatiue yeelded him , whose priuiledge it is to say ; i will forgiue ? secondly , in prayses to be magnified by his whole church for the fruites of his free loue , manifestlie shining in his workes of creation , redemption , preseruation , and saluation of his church : yea and when his people haue done all they can in way of thankfulnesse for them ; yet euen the best of them shall acknowledge , that they cannot finde what to render vnto him for his vndeserued loue : thus the tribes goe vppe to ierusalem to praise the name of the lord. in the second respect , what a singular priuiledge is it that wee haue leaue giuen vs by our requests to speake and commune with our god ? and where-as the riche treasures of grace and good things are with him surely kept as vnder locke and key : how happily may wee by this meanes vnlocke and open them all vnto our selues ? yea that when wee cannot by any thing in vs or from vs demerite the least blessing ( wee beeing lesse then the least mercy ) yet if wee can but lift vppe one request of faith wee haue preuayled , and ouer-come god himselfe in the greatest . and if the prayer of one righteous man can preuaile so much as the scriptures testifie of moyses , iacob , elias : how much more when two or three consent togither in priuat prayer ? but when publike prayer is presented vp by many , yea the whole church ; how can that but exceed in strength ? for as in experience we see , many flowers bound together yeeld the stronger sent ; and compound water is sweeter thē simple ; many sticks make a great fire ; and vnited force more forceable : so euery christian alone and a part in this duty is acceptable vnto god ; but when many ioyne in holy society , they are much more pleasing vnto him , much more ioyfull among them-selues , and much more mutually incouraged to the practises of piety , & loue one towards another . publike breaches are soone made vp if many moysesses stand vp in the gap . publike peace if it be wanting is speedily and happily procured when many eliases lift vp requests vnto the lord , euery one of which are as strong as the horsemen and chariots of israel . publike blessings are easily obteyned when many iacobs wrastle together with the lord : fully resolued not to lette him goe vntill hee haue giuen them a blessing . the publike ministry is successefully both setled and exercised when the saints striue with their ministers by prayers to god for them : and when the faithfull labour together in praier for the same purpose . the priuate necessities also of any one priuate member of the church , are sooner supplied by the instance and importunity of the whole ; and such as cannot come vpon their owne feet ( as the man sicke of the palsie ) are lette downe by the cordes of the churches prayer and sette before christ. a powerfull and preuayling thing is it with the lord when a number of beleeuers are in one place , and one accord , of one heart , and one soule as it were in many bodies , to whom hee hath giuen one heart and one way , yea one pure language to cal on his name and serue him with one shoulder . fourthly , if vnto the three former we shal ad the last part of the ministry performed in our holy meetings , we shall see both the glory of god further inlarged , & the benefit of the church amplified . for here we haue also to our vnspeakable good , the keyes of the kingdome opening and shutting heauen ; the power of binding or loosing of sinners . the authority of deliuering to satan the obstinate sinners and releasing the penitent . now what glory is it to the almighty when his iust sentence is before hand denounced against the vngodly of the earth ? where by him-selfe is cleared in his iudgement and the sinner more iustlie wrapped vp in the bandes of death which he had no care to preuent . and on the other side no lesse comfort it is for the humble soule in the same ministerie of the word preached to bee fully released from sinne , and absolued from all his vnrighteousnesse , and assured that whatsoeuer such sentence is rightly pronounced in earth is ratified also in heauen . these thinges beeing of such an high nature , as in which the publicke worshippe of god is performed to his so great glorie , and our own so great good , no marueil if dauip be so instant in his desire : & yet these things were after a sort vailed and but shadowed in that ministry of the sanctuary . for the arke it selfe was with curtaines , and there lay no high way vnto it , no not for dauid him-self : only men must look towards it in their prayers . and within that arke were hidde and chested vppe the tables of the couering representing the vvord , read and preached : in the tabernacle also was the golden potte of mannah a speciall type of our sacraments : and the rod of aaron shadowing the rod of the church discipline . how much more should wee ( were wee not so blockish as men hewne out of hard okes ) reioyce in such an open and glorious face of iesus christ ? yea with the prophet account it our blessednesse to dwel in the lords house , where we may euer praise him : because hereby wee come nearest vnto the life of iust and perfect men in heauen ; to the which while wee frame our selues afore-hand , wee haue entred into some degree of their blessednesse , as also of our owne . thus farre wee hetherto discouered those beautyes of the house of god , both in respect of persons present and holy thinges performed : which if men could see with bodily eyes , ( as they cannot bee perceiued but by such as haue cleared eies ) they would excite admirable loue and affection towardes them . now we are to intreat of the priuiledges , and benefits which gods people reape by frequenting the same : and the rather that such as perhaps little regard the glory of god , shining in his ordinances , brighter then the sunne in his strength , might yet for their owne aduantage and profitte bee perswaded with diligence and reuerence in this his house to seeke the face of the lord . now although the priuiledges be as manyfold in number , as excellent in their quallity : yet i will content my selfe to note foure of them : and these foure rather then any other , because i see them to bee such as moued in the prophet dauid aboue all other these holy and ardent desires ; as in euery of them will plainely appeare . first , the benefit of light and instruction . the first work that the lord doth in these little worlds ( as once in the great ) is to seperate light and darknes in such as are in christ created againe vnto good workes . for which purpose the lord him-selfe by his spirit becommeth the schoolmaister of his people , teaching them to know him in himselfe in his christ : to beleeue , to worke and walke . heere in his house ( setting a coppy to all maisters of familyes what to doe in their houses ) hee openeth his treasures of wisdome , and teacheth no triuiall matters : but first , for their necessitie , matters of life and death . second , for their dignitie such misteries as flesh and blood can neuer attayne vnto ; partly concerning god , as the doctrine of the trinity . partly concerning christ , as of his incarnation , conception , vnion of his natures , and partly concerning our selues . as our resurrection , life eternall all which are matters of faith . third , for their vse such as perswade the truth , preserue frō error , raize such as are faine , strengthen those that stand , comfort the afflicted , pacifie the conscience , confirme the certaine hope of life eternall , and deliuer the deeds of it into our hands : & indeed the benefit of our redemption and whole saluation by christ were little worth without these holy meanes whereby it is reuealed and applyed vnto vs. this is that benefit which our prophet expresseth in the beginning of the verse following . for the lord god is the sunne that is look what the sunne is to the world , that is the lord god to his church the sunne of the world is not so necessary to lighten the day , as this sunne of the church to lighten the darkenesse and dungeon of the soules of men : without w c ( seeing all our heauenly lght is from it ) our estate is far more vncomfortable then that of the egiptians in their three daies darkenesse : for here no man can all his dayes stirre out of the place where his naturall corruption hath sette him . and where shines this sun but in the church , this is the goshen where this light is : in the ministry especially it displayeth the beames of it . secondly , necessary prouision both for sustenance and safety of soule and body . first for the susteining of the soule heere , is milke , and stronger meat : here wee haue the lord pouring out all his goodnesse : here the great king prepareth a great supper , killeth his fatlings , prepareth his milke and wine , spreadeth his table , setteth on it iesus christ the bread and water of life : whose flesh is meat indeed ; whose blood is drinke indeed : here he by his ministers inuiteth and intreateth men to y e banquet : here he filleth the hungry and thirsty soule with good things : worketh new strēgth of life and grace ; as reioycing in god ; peace of good conscience , ioy in the holy ghost , watchfulnesse against sinne , comfort in tribulation , quicknesse and strength in good duties , boldnesse in good causes , and a life led and finished in faith and obedience . here the lord clotheth the naked soule , and putteth on it the lord iesus christ , whose righteousnesse becommeth the costly and comely rayment of it . heere hee inricheth the poore soule with treasures of grace and godlynesse . heere by the fire of his spirit hee warmeth and reuiueth the staruen soule . here is the tree of life for the sicke soule , the leaues whereof serue to cure the nations . in a word ; christ offered and receiued in the ministry , is food and phisicke , cloth and warmth , wealth and health , life and length of daies , yea all in all vnto the soule of all his beleeuing ones . and . for bodily food and rayment with other necessaries for the life present , although those who ar without y e church inioy them ; yet they haue them not in that speciall blessing and comfort , as the members of the church ; who . haue them by vertue of that special promise : first seeke the kingdome of god , and other things shal be cast on you : & . hold them by a right and title in christ : and . are taught how to imploy them to the glory of the giuer , all which make these blessinges good to them as they are in them-selues . secondly , for perfection and safety : . spiritual , here is a shadow & sweete refuge against the whole wrath of god appeased by christ : here we see sin subdued , death vanquished , righteousnes purchased , great deliuerance wrought for the soules of beleeuers : here we haue strength in temptation , and victory ouer our selues : for here is gods grace reueled which is sufficient for vs. now this saluation of god is not elswher to be heard off , but in the tidings which we bring ; nor reuealed vnto any but the true members of the church . in mount sion & in ierusalem shall be deliuerance . as for temporal perfection : whereas when men are cast out of the sight of god ( as vnbeleeuers who are without the pale of gods protectiō ) they ly opē vnto the sword , famine , captiuity , to the dogs to teare , to the foules of heauen , & the beasts of the field to deuour : so on the contrary the neerer god the surer of safety ; for iudgements flye farre frō god. hence is it that to the members of the church , safety is promised vnder the shadow of the winges of the almighty , especially while they are in the performāce of publick duties before the lord , and it is worthy our obseruing that the lord in making that law of the three feastes , wherein all the men three times euery yeare must repaire before the lord & continue each time in his worshippe together many daies , preuenteth all their obiections : for they might say , but wil not this giue great aduantage to the enemy to watch such times to win their coūtries again , which in any one of those three times in our so long absence from our houses , leauing none to defend thē but women & childrē they might easily enter vpō ? or were it not fit if there must be three such meetings y t the people of one prouince should assemble at one of them , & they of another at the second , and so in the third : then to leaue the whole coūtry at once without men , and strength exposed to such certaine danger ? no saith the lord : come before me euery man thrise a yeare , for no man shall desire thy land , when thou shalt appeare before the lord exodus , . , himself would be the strength of it at y t time , & so watch it as the enemy should not so much as desire it : the like we may obserue in their gathering of mannah euery day in y e morning w c was not only an obediēce vnto gods cōmandemēt but a special resemblance and shadow of seeking iesus christ in y e parts of his worship . now herein seemed to lie no smal danger towards them ; for either the enimies w c were continually troublesom vnto thē might take their camps whilst the whole host was abroad gathering mannah , or else they might lye in ambush in the wildernes for the host about y e place wher the mannah fell : yet for al their danger ( & notwithstanding they had many skirmishes in y e wildernes ) wee neuer read y t this was any disaduantage vnto thē . the lord so watched them & theirs , that neuer by their gathering of mannah nor in that time and place they wer disparaged , no nor set vpon : for the eye of the lord is most vpon them y t ar nearest vnto him . set thy selfe to gather mannah in the ministry thou shalt not faile of gods protection . and this the prophet dauid in the second place teacheth in the vers following . for god is the sun and shield . and hereby he prouoked himself often into the presence of god in the assemblies , and the rather in that now he was so hunted out of euery corner ; and euery day brought him more danger then other , that there was often but a step between him and death ; hee had great cause to long after that defence and safety which the lord reacheth out to such as haue libertye with good heartes to worship before him in his temple . thirdly , strong consolation for al conditions of life , euen such as otherwise would be most vncōfortable . for when the people of god are compassed with such iudgements and terrors , whether without or within them , as they cannot tell what way to turne them ; when changes of sorrowes come thicke and threefold one in the neck of an other : when whole armies of temptations besiege them ; so as they see no way of issue & escape : here are they incouraged to set their eies vpon y e lord ; who pittying them as a father the child which he loueth ; wil not suffer them to sink in their sorrow ; but holds them vp by the chin , that they perish not in their trouble . for heere come they to know . that the lords manner is first to giue strength , and then the burden w c shal not bee aboue that strength . . that the lord must rule in his house , and necessarily must administer out of his iustice as wel correction as reward , and draw euen his deare ones vnto him as well by the rods of men , as by the cords of loue ; which is a singular prop vnto their patience . so as they can be wel contented vnder it . . y t though their troubles be neuer so great , yet he will deliuer them out of al in due seasō . that he wil make these afflictions soueraign and wholesom vnto them ; and turn euen their sufferings to their best ; all things fall out to the best to them that loue god. thus the lord maketh good his promise to such as conscionably seeke him in his ordinance , as one whom his mother comforteth so shall you in ierusalem . whereas if the word were not their comfort they were sure to perish in their trouble . besides here the people of god reape the comfort of their prayers ; for as a king receiueth petitions at the court ; or as a maister of a family is ready to heare and receiue all the complaintes and requestes of his children and seruantes : euen so the lord in this house giueth free accesse vnto him-selfe ; and for their incouragement herein freely promiseth , that hee will bee ready to heare their prayers , behold their sighs , put their teares into his bottle , send no man awaie emptie , and cast none in the teeth for his importunity so it bee guided aright . seeing thererfore that heere are such consolations to bee attayned as the whole worlde besides cannot giue , nor take away ; so certaine , so seasonable , so spirituall , so perpetuall : which of vs haue not as much reason to wish the fruition of such a gratious presence of god were it but for one day , aboue all other all our dayes as dauid did ? this holy man well knewe that one day was but short in comparison of many dayes : but yet their reioycing with the church in the church assemblyes for one daie was worthily to bee preferred before the reioycing of many dayes without the church ; in that the waight of this ioy recompensed the shortnes of it self ; & counteruailed the length of the other , being vnspeakably glorious . this third priuiledge is that w c he in the third place mentioneth as a steele spur to his affection : where in the next vers he addeth that the lord is ( not onely the sun & shield ) but grace in his church , that is , gratiously accepteth in his christ , . the persons , and then the prayers of such as are assembled in spirit & truth to worship him and call vppon his name . fourthly , blessednes and saluation w c is not ordinarily out of these assemblies to be attained . a true saying it is , that , none can haue god his father , that hath not the church for his mother , neither can any testifie himselfe a childe of the church ; but by the dutiful acknowledgment of hir whensoeuer god shewes hir face . whē iacob was awake out of his sleepe in which the lord had appeared vnto him : hee said , this is the house of god , this is the gate of heauen , in like manner may wee conceiue and speake of these places in which it pleaseth the lord so gratiously to appeare vnto vs ; this is no other then the gate ; these are surely the suburbes of heauen . out of the church is no saluation , whosoeuer remained without the arke , ( a tipe of the visible church ) was drowned . the lord sauēth none whom he first addeth not vnto the church . and the scriptures attribute saluation ( but yet ministerially ) to the wombe , brests , and lappe of the church , which is the mother of vs all . and of sion is it sayd , that many are borne in her . and this last was not the least motiue which stirred in our holy prophet these instant desires . the lord is grace and glory ; not onely because the lord is the glory of his people , here and hereafter ; nor that onely in the church the lord reueileth his glorie , but also because he leadeth his children vnto it by the meanes there by his wisdome appointed . now considering the places whereon our feete stand are holy ground , the persons present holy and glorious ; the duties performed holy and spirituall ; the priuiledges of gods people so preacious and aboundant in all these regardes , can we doe lesse then wish our portions and shares in them ? and doth it not now seeme a most reasonable and religious wish to spend if it were but one day here , rather then a thousand else-where ? or shall wee still neede many goads to prouoke vs to loue , or rejoyce in ierusalem , where wee may thus suck and bee satisfied with the brest of her consolation , where wee may milke out and bee delighted with the brightnesse of her glory ? if wee would haue our hearts iustifie vs in this holy reioysing , our labour must bee to see dayly further into these beauties of gods house , which may rauish our hearts with the loue of it aboue all other places in the earth . the scriptures not in a few places aduanceth and highly extolleth such assemblies as wherein god and his people are mette together to the former purposes ; and all that our hearts and affections might bee mooued to enquire and finde out such excellencies here , as the mouth of the lord himselfe hath so frequently recommended vnto vs. the prophet isay saith , that the house of the lord is prepared in the top of the mountaines , and exalted aboue the hills . which place may receiue some light by that comparison , which the prophet dauid maketh betweene mount sion and mount basan , and many other great hills . why hoppe yee so yee hills ? this is gods hill . by mountaines are meant the greatest empires , and most flourishing kingdomes of the earth abounding with wealth and power ; which all in basan are made inferiour to sion : not that either in spaciousnesse of ground , or multitude , or goodnesse of people , or strength , or riches , or outward pompe and glory , sion was comparable to any of them : for the kingdome of israell was the least and fewest , and as badde and wicked as any people vnder heauen : it was bounded and shutte vppe in a small modell and compasse of ground , and for strength and power , came farre short of the great kingdomes of assyria , aegipt , &c. how then was it so aduanced and exalted aboue the mountaines ? surely herein . this is gods hill ; and so made high aboue all nations , in praise , name , and glory . gods dwelling in it was the wealth , strength and beauty , yea i adde the blessednesse of it : for blessed is that land whose god is the lord. thus also was capernaum said to be lifted vp vnto heauen , onely in regarde of the presence , doctrine , and miracles of christ. so in our bethels god himselfe is the beauty and glory of euery of them : his administration here farre excelling salomon in all wisdome , the owner of it being the true salomon , the god of israel , who as a great housholder , out of his goodnesse fostereth , out of his wisdome teacheth , out of his power ruleth , and out of his rich mercy tendreth the complaints and requests of euery one within his gates . in this house all the houshould seruants haue one liuery and garment , the righteousnesse of christ to cloath them ; all feed at the selfe same table , and eate childrens bread : all haue one elder brother iesus christ the first borne of many brethren : all haue one sort of seruants , the angels who not onely goe before them and at their heeles , but as a guard are pitched about them : all haue one inheritance , and become heyres and fellow heyres with christ himselfe . the wisdome & glory of which whole administration if we could as well behold as the queene of seba did the orders in salomons court : we could not but account them blessed , that might here be admitted into place of seruice ; to heare the wisdome of the king of glory , and prince of peace , who dwelleth within these euerlasting doores : which heauenly delights while men know not , no maruaile if they affect them not . but on the contrary , one comming to behold them in any euidence , as little maruaile is it , if with dauid they would enioy them with exchange of all earthly pleasures . for who is it which hath neuer so little tasted of the goodnesse of god , that loues not the lords habitation , and the place where his honor dwelleth ? yee that thirsteth not after god and his presence , as the hart brayeth after the riuers of water ? secondly , if our hearts bee sound in this reioysing , then can wee not but in heart and affection ioyne our selues vpon all good occasions vnto the church of god in her meetings , as such as would pertake of her priuiledges , for this is a note of a conuerted person . the beleeuers continued in the apostles doctrine and fellowship , and breaking of bread and prayers . and if such multitudes of sundrie sortes of people , and such as could not finde their names in the genealogie , came out of aegipt , and out of babilon with the israelites , onely because they saw gods blessing following that people : how much more should wee bee prouoked to ioyne our selues to such societies as are assembled to worshippe him in spirit and truth : seeing it is not any temporall blessing which runnes into our eye , but spirituall and eternall ; neither any out-warde priuiledge , which wee alone may make account of ( as they ) but such as is inwarde and heauenly , yea such as rayseth vs vnto the condition of the sonnes of the liuing god , but those mens hearts are not right within them that neede but the wagging of a strawe to keepe them from church , much lesse of those who place their felicitie in turning away from god , from his ordinances , and the place of his true worshippe , what-so-euer their pretences may bee . and heere it shall not bee amisse to meete with some of them , especially such as are scarcely to be mette with-all euen there where some writers haue to verye fruitefull purpose set them-selues to answere the most obiections of this kinde . . and first to admonish such as neede no other thing then theyr owne wilfulnesse to excommunicate and banish them-selues from the house of god , and assemblies of the faithfull . of these the first sorte professe themselues touched with zeale of the glory of god : they haue obserued the wilde beast of the forrest to haue broken downe our hedge , throwne our pale to the ground ; and with a prophane foote , troden downe and rooted vp all our holy things ; they see no beauty , but all deformity and nakednesse in our churches ; which yet they will not vouchsafe that name ; but sties of vncleane beasts , cages of filthy birds , and rudiments of babilon . thus they vexe themselues aboue measure , in seeking ministers , callings , people of god , and churches : and because they cannot finde a man in the market , they seperate from our assemblies . to which i answer , that though it be not the condition of our or any church to be free from all blemish and spotte , yet is hee as blinde as a mole , and palpably deluded , that can espy no beautie therein . what ? is our mother so black as shee hath no comlinesse ? or because perhaps she wants some beautie , hath shee lost her face ? sure i am , that where there is the face of god in the midst of his people there is a face of the church : and where god is present , there is the house of god : but in our assemblies wee haue god present teaching his people : yea wee haue christ present in the word and sacraments , euen crucified before our eyes , who is the image of his father . wee haue the presence of the blessed spirit of god ( which they cannot deny ) enlightning the vnderstandings , softning the hearts , comforting the consciences ; powring forth his graces of faith , of hope , of loue , and that in aboundant manner in this his owne ordinance vpon many thousand soules which are dayly added vnto the church : and therefore whatsoeuer wee yet want , let vs thankfully acknowledge that wee want not the presence of god , nor the house of god , nor the face of god , before which his people present themselues with liberty , and protection ioyning together in the pure worship of his name , to his endlesse praise , and their owne vnspeakable comfort . howsoeuer therefore sathan worketh according to his accustomed craft to trouble our sight ; let vs bee more wise and wary then to bee ledde from the beholding of the face of god , and so wilfully depart from this our reioysing . and let such as are so readye to bee mislead , acknowledge with thankfulnesse their spirituall father that begat them to god : their mother the church that bare them : her brests the testaments that gaue them milke , and that shee is not since their birthe so weakened , but that shee is as able to preserue them as to bring them forth : and to feede them with stronger meate , so to bring them to their tallnesse in christ. . an other sorte of them who wilfully by excommunicating themselues out of our assemblies , deliuer them-selues to sathan , are popish minded persons , who because they cannot see neither their little breaden god in our sacraments ; nor their wooden guilded gods in our worshippe : and because they cannot heare god speake latin in our churches ; nor our ministers inuocating saints and angels in our prayers : therefore sure heere are no foote-steppes of god : nor so much as the rudements of his worshippe and seruice : hence they refuse all communication with vs in worde , sacraments , prayers , and church seruice ; and ioyne themselues in a worshippe wherein they neede not bee at the paines to seeke a god sitting so high as in the heauens , seeing they can haue him at home in a boxe ; who if hee chance to putrifie or corrupt ; or bee deuoured of mice , they can haue a new one made by the priest and baker together euery day . a worshipp in which if they haue no knowledge , no faith of their owne , the knowledge and faith of the church will besteede them ; nay if they can beleeue as the church beleeues , although they knowe not what the church dooth beleeue : a worshippe wherein if they neyther can praye them-selues , nor yet gette christ to bee an intercessor for them : yet they canne procure a thousand mediatours besides of saints , angels ; and if these should faile , they haue the virgin mary at a dead lift to command her sonne in the right of a mother to clemencie . a worship wherein if they can neither abstaine from sinne , nor yet repent of it in truth , yet if they can pay well , a little pennance shall acquit them . a worship wherein if they neuer were good , nor did good : yet their church hath a treasurie , which ( vpon another condition , ) can supply them of good workes , which some man who in his life time was too good bequeathed to such purposes . oh vaine worship , and full of delusion , not more plausible to the corrupt nature of man , then dishonorable to the high maiestie of god! and were these things true , who could blame him that hath resolued to liue and dye a papist ? but alas that poore soules should bee held in such chaines of darknesse and death ! the lord in his good time open the prison doores , and strike off the boults from so many as belong to him , that they may see them-selues set free from such woefull estate , as wherein they laye bound by sathan and his instruments euen vnder damnation . and yet more fearefull is the condition of such of them as haue had their error discouered by the cleere sunne-shine of the gospell , and yet are setled vpon their lees , vpon no better ground then like so many barzillaes , that they haue beene so long accustomed to the worse , that they despise the better ; their sences are past them , they cannot taste the truth , they cannot see the wisdome of god shining round about them , they cannot heare the voyce of the charmer ; in gilead they will dye , before they will choose to liue in ierusalem : in superstition they began ; they continue in error ; they will dye in wilfull blindnesse , and will bee buryed in the graues of the idolatrie of their fore-fathers . the lord once appeared to iacob , but hee was not aware of it , the reason was because hee was a sleepe : the text saith . then iacob awooke out of his sleepe and said , surely the lord is in this place and i was not aware , and this is the case of many a superstitious person . god appeareth vnto his israell in bethel in his house : but they are not aware of him , they see him not , they will not beleeue hee is among vs. but what is the reason ? not because hee is not there ; but because they are a sleepe and in their dreames ; but if euer god awaken them , they will bee able to vtter iacobs confession : and vpon better aduise to say : how fearefull is this place ? it is no other but the house of god , and this is the gate of heauen . . others are more prophane and secure , then wilfull and refractarie , and though not so much hatred , yet little more loue bewrayeth it selfe in them then in former sortes : and least they should seeme also to bee madde with-out reason ; they are not without sundry coulours and pretenses which they thinke are reasonable inough to absent them-selues from our assemblies . and therefore they aske ; what can wee not bee christians vnlesse wee trotte so often to church ? haue wee not the scriptures and other good bookes at home to reade vppon , can wee not praye at home ? ans. they may aswell aske ; can wee not haue an haruest vnlesse wee haue a seede time ; and raine , yea the first and latter raine ? or can wee not liue vnlesse wee haue meate ? i say no : no more canst thou bee a christian vnlesse thou take the ordinary meanes appointed by god , and vnlesse thou subiect thy selfe to that pollicy and order which god hath set in his church . wouldest thou goe for a good subiect , and yet not submit thy selfe to any of the kings lawes ? god hath set vs a publicke ministerie in his church , and hath appointed pastors , & teachers for thy gathering if thou belongest to life : and is it meet that any priuate exercise should crosse so publicke ordinances ? no the wisdome of god admitteth no such inconuenience in making his lawes , and deliuering his orders vnto his church . ob. but though it cannot bee denied , but it is some-times good to goe heare a sermon : yet what neede so much preaching ? what , would men haue vs saints on earth ? our fore-fathers ( who wee hope are well , and wish our selues no better ) neuer were troubled with sermons , and our selues haue liued some thirtie , fortie , fiftie , or sixtie yeares in good case and credit , and yet were neuer so forward to run to sermons ; wee hope to god wee can learne to loue god aboue all , and our neighbour as our selues , and pray to god , and carry good hearts to god-ward without all this a doe . answ. can i beleeue any man that saith he seeth , when i see him shut his eyes ? can i thinke that a man hath any true knowledge of god , who desireth not to growe in grace , and in the knowledge of the lord iesvs christ ? how can i beleeue that that man is in earnest , or if hee bee that hee is in his wittes that shall thus plead against his life ; i hope i haue eaten meate ynough heretofore , and got strength ynough and now i need no more : and therefore i will neuer eate more , nor drinke more while i liue : if a frantick man should come to such conclusions , any man might say well thou shalt then liue but a while . dost thou not see this holy prophet who was aduanced both in knowledg and holynes aboue the most liuing ; and dwelt as an angell in the world ; yet did not he acknowledge himselfe greatly to stand in need of stirring vp by these meanes giuen of god for that end ? and yet thou a man of little or no faith , a nouice and pettie in the schoole of christ , if yet y u euer entredst into it , art so ful and complete as thou canst or needest go no further . as for thy fore-fathers they had not the meanes as thou hast : and if any of them perished without them , yet their stripes are fewer then thine shall bee who contemnest them . if they had had y e meanes offred , it is likely they would haue beene more fruitfull in them , or if not , it had not bene for their case ( no more then thine ) to haue dispised them . and lamentable it is to see how men suffer satan to ouer-reach them in a matter of such moment as is their freehold in heauen . if any man had house , land or legacy befalling him , would he reason thus ? why i care not for it i haue liued now . or . yeares well ynough & in good credit without it ; i am too old now to change my estate although for y e better ; neuer man made such a foolish reason : & yet such fooles are men that vppon this ground they stand against their greatest , spiritual and eternall good . wheras if they had the wisdome of men in them , they should rather thus conclud : haue i al this while liued without knowledge of god , faith in christ , consciēce of my waies ? oh it is high time now to awake out of sleepe . and to such as can easily learn to loue god aboue all and the neighbour as themselues ; it is not a thing so soon lerned as they pretend . is euery man a good mason or carpenter that can say , i know as much as the best workeman can teach or tell me , to build an house is but to lay the foundation , and lay on the roof : or is he therfore a good husbandman y t can say , i know as much as the best husbandman can teach me ; for what is husbandry else but to sow and to reape ? but heere a meane conceit will reply and say , yea but there are very many thinges required before a man can do either of these two workes : which if you know not you can neuer bee commendable neither in the one nor the other . so i say a number of thinges go before the loue of god and the neighbor , as faith , repentance , prayer , knowledge of gods will and word , knowledge of christ in whome our workes must finde acceptance : & more these duties of loue must bee expressed in infinite actions through the whole life , all which if a man bee not particularly instructed in , his loue of god and his neighbor is but in word and tongue , but there is noe deed nor truth in either . and for their prayer which the hope they can acceptably performe , the truth is , let them pray and fast to it , so long as they turne their eares from hearing the law : such prayers are not only reiected but abhominable . as acceptable as the feruent prayers of those deuout women that would haue stoned paul. and lastly , wheras their hearts ar so good to god-ward , in that also y e spirit of god giueth them the lye , who affirmeth that without knowledge the minde is not good . ob : but if i had an angell to teach me , or some more excellent and powerfull meanes then this of hearing a weak and fraile man ; then i would heare , beleeue and obey . ans : this indeed is an old subtiltie of the diuell by which hee hath in all ages mightely hindered the worke of the word in the heartes of vnbeleeuers . the prophets them-selues seemed in the eyes of the people too small to raize vppe the tribes of lacob , and to restore the desolations of israel . and the rich mans brethren would rather bee taught by one from the dead , then by moyses and the prophets . and therefore seeing this deceipt secretly stealeth vppon many a man ; and is not so euidently discouered as it profitably may bee ; i will indeuor the more fully to manifest both the folly and falshood of it . and first i say this is a foolish conceit of restlesse spirits , who yet take vppon them to bee wiser then god himselfe : who ( howsoeuer the word might seeme to carry much more authority in the mouth of an angell , then of an ordinary minister , who is but a weake man yet ) herein bewraied his infinite . . mercy . . loue . . wisdom , in establishing this holy ordinance , & no other perpetually to continue in his church vnto the end of the world . his mercy shineth out in this ; that knowing our infirmity , and wherof we are made , it pleaseth him to condiscend vnto it . hee might by terrible voyces , out of lightnings , thunders and earthquakes , such as would breake the rocks them-selues before him , force our obedience , or send his angels furnished with power and strength for the present execution of vengeance vppon all such as deny their present obedience to their word : but in compassion vnto vs hee chooseth to teach vs by a stil voyce ; by a more familar and fitte instruction for vs , euen by such as our selues , of our owne nature : farre meeter for our weakenesse then if he should either in his owne maiestie teach vs ; or by natures fo farre superiour vnto vs as the angels . and this appeared plainely in giuing the law , when the people once hearing the voyce of god came trembling to moyses , and made request in these wordes . talke thou with vs and wee will heare , but lette not god talke with vs , least wee die : and it was generally receiued of old ; that if any man did either heare this voyce ; or see the face of the great god : the great glory would so ouerwhelme him , that surely hee could not liue after it . yea moyses him-self could not haue beheld the back-partes of the lord , if the lord had not hidde him in the cleft of a rocke , and couered him with his hand till he passed by . his loue towards man manifesteth it selfe heerein : that hee vouchsafeth to putte his voyce in the mouth of man , rather then of angels . what an aduancement is it to the nature of man , that the high god should sanctifie their tongues , to deliuer his good pleasure to the sonnes of men ? to be trust them with such high misteries , and matters of such blessed and sauing vse to them-selues and others ? his wisdome discouereth it selfe in this ordinance sundry waies . . in that teaching man by man hee preuenteth the danger of deceipt and delusion which wee should lye open vnto if we should bee taught by reuelations , or visions , or appearance of angels . for satan is an angel of light ; hee can also assume him a body , and in it by gods permission broch lies , and as though he were among the sonnes of god , father them vpon god. blessed be that wisedom of god y t hath deliuered vs a more certain word of the prophets & apostles , shutting out al rouing enthusiasmes & reuelations not contained within it selfe ; and hath sette vppe a ministry in which his church shall bee taught by man , subiect indeed to error but farre lesse dangerous then the former : in that wee haue a certaine rule to trye the spirites by whether they bee of god or no : according to which rule and worde if they speake not , there is no light in them . second , hereby hee sheweth the mighty power of the word which ( although it seeme in the hand of a weake man , a foolish meane of mens conuersion ) yet by this foolishnes of preaching the lord saueth such as beleeue : this paul teacheth . vve haue this treasure in earthen vessels that the excellency of that power might bee of god ( that is knowne to bee of god ) and not of vs : and this one thing hath confounded all the wisdome of flesh , to see such weake and vile and dispised thinges bring such great things to passe . and thus all the glory of the worke of conuersion , redoundeth vnto god , to whome indeed of right it appertaineth . thus the apostles vsually turned off that praise & glory which men preposterously would haue fastned vppon them ; that all the power of their word and workes might bee ascribed vnto god. when peter had healed a cripple that lay at the beautifull gate of the temple , all the people came running , and gazing on him and iohn , too much admiring their persons from whome they had seene such an euident worke : which when peter perceiued , he checketh their ignorance . yea men of israel , why looke you so stedfastly on vs as though we by our own power or godlines had made this man go ? and wisheth them to look vpward to the god of abraham , isaac and iacob , who had glorified his sonne iesus ; in whose name they had done this miracle . so likewise when paul at lystra had healed an other lame man : the people conceiuing that the gods were come downe in the likenesse of men , brought their buls with garlands , & their chiefe priest to offer sacrifice to him and barnabas : which when the apostles saw , they rent their clothes and staid them from y t horrible idolatry . oh men why doe yea these things ? vvee are euen men subiect to the like passions that ye bee , and so proceeded to preach the true god , and his son christ vnto them . euen so when men behold such mighty power in that word which is dispenced by men subiect to the same passions with them-selues ; that it is able to conquer the whole world and bring it to the knowledge and obedience of christ ; to subdue nature and corruption of it ; yea battereth the strongest holds of satan and destroyeth his kingdome : easily may they conceiue there is more power with it then any can bee in such poore men , and that is indeed the power & strong arme of almightie god. . the wisedome of god hereby would proue and try our obedyence , whether we will heare his ministers beeing men like our selues , no otherwise then wee would heare himselfe , or christ , or an angel speaking from heauen . whether we wil receiue his ministers as the galatians did paul. hee came and preached in the frailtie and weaknesse of flesh , yet they dispised him not , nor abhorred him ; but receiued him as an angel of god , yea as christ him-selfe : not considering so much the meanes of their persons , as y e truth of their doctrin , which must be as carefully receiued , and as certainly held as if angels from heauen , or christ him-selfe did deliuer it . yea the apostle paul is peremptory that if an angel should come from heauen and crosse any whit of his doctrine by teaching either a contrary , or another doctrin then he did , he must be held accursed . ob. it will bee heere alledged that indeed they might so certainly receiue pauls doctrine on his word , for he was priuiledged that he could not er in deliuering itas our ordinary ministers may . an. to which i answer that euen we ( secondarily ) are to be heard and receiued with the same respect and certainty so farre forth as wee follow and deliuer to the church the doctrine of the apostles . for herein we also are the angels of the lord of hostes , and ambassadors in the stead of christ. and all the partes of the ministry in our hands ( wee following the word ) are as sure and infallible , as if an angel or christ from heauen should execute them . if we threaten it is as if y e lion of y e tribe of iudah should roare : if we cōfort it is as sure & sweet to the beleeuing soule as if the angels should comfort vs as they did christ in his agonie . yea or christ him-selfe from heauen , as hee did the women that sought him after hee was risen . if wee admonish , exhort , perswade , it is all one as if christ should do it , who hath said : he that heareth you , heareth me . and in euery of these the sheepe of christ heare his voyce , who is the great pastor of the sheepe , and not so much ours , and with the spouse of christ saith : this is the voice of my welbeloued . . hereby the wisedom of god would giue vs to conceiue that seeing wee are taught by man ; the one half ( as y e queen of sebah spoke of salomon ) of the blessednesse prepared for them y t loue god is not , nor cannot while we liue here be made known to vs ; seeing it cannot enter into the heart of man , much lesse be vttered with his tongue . and therfore we should raize vp our hearts after that blessed reuelation , wherein christ himselfe shall become our teacher , and reueale vnto vs our full happinesse . and further as the mercy , loue and wisedome of god hath established this ordinance , so also it will not be amisse in a word to see how hee hath euer maintained this his owne order in his church . and first the angels haue another office designed them by god in the church then to vsurpe the ministry . and although the lord imployed them in priuate messages vnto priuate persons ; yet i remember not that euer in the publicke ministry their office was to preach , but to set men on preaching , and preserue them in teaching : we read that they were to reueale from god to his prophets some part of his will : which the prophets were to deliuer to the church , but the church was not to depend on the ministry of the angels but on y e ministry of man. one angel commaundeth another to teach zachary a prophecy which he must deliuer vnto the church concerning the building and repayring of the citty and temple , go tell this young man. but nether of the angels might publish this prophecie vnto the church . so the eunuch sitting in his chariot reading the scriptures and not knowing what hee read ; an angel sendeth philip to teach him . but why did not the angel teach the eunuch him-selfe ? was it because he could not ? or if he could might not hee in such an extraordinary time haue saued philip that tedious iourney between gaza & azotus , which were distant a sunder about six & thirty miles ? yes hee could haue taught him , but hee would not , nor might not ; but sendeth him an ordinary meanes , teaching vs that if there be a philip wee must from him seek instruction , and not from the mouth of an angel. in like manner an angel in a vision stood before paul like a man of macedonia , & praied him saying , come & helpe vs in macedonia ; which was a calling of paul to teach that people in the way of god. but why did not the angell him-selfe in whose mouth the word would seem to carry much more authority , and who would haue beene much more respected then paul ; why doth not hee go and preach in macedonia ? surely because it was as farre as his calling extended to set paul to this businesse ; and he would not meddle with a calling destinated vnto man. the lord jesus him-selfe when he vndertook that function in which hee declared himself the chiefe doctor of his church ; would first take flesh and become man ; and in that flesh declare his fathers name to his brethren . to which purpose the apostle saith : that god in these last daies hath spoken by his son : that is very familiarly by his son made man. yea further when he was ascended into his glory , hee would from thence shew him-selfe powerfull to paul to the casting him to the ground , to y e humbling of his heart by terror & astonishment , and so to the preparing and fitting of him vnto instructiō : but when he comes to be taught he sendeth him into the citty : he leaueth al y t function vnto ananias . wherin he expresly in his own example teacheth that it was his good pleasure that , that ministry of pastors , and teachers which hee hadde a little before his ascension established in the church , for the gathering together of his saintes , for the worke of the ministry and the edification of the body of christ should bee inuiolably preserued in the church till his comming againe , wherein wee shall all meete together in the vnity of the faith and knowledge of the sonne of god , vnto a perfect man and vnto the measure of the age of the fulnesse of christ. and lastly as we haue already sufficiently shewed the folly of such who wil needs be wise aboue and against god , so also in one word the scripture sheweth vs how false that is which they alledge . for those who haue moyses and the prophets and will not beleeue thē , neither would they beleeue if one shoulde come from the dead . so we say that those who will not beleeue the lord speaking in our ministery , lette an angel come from heauen , lette a diuell come from hell , yet will they not beleeue . and the reason is plaine ; because in the begetting of faith wee must not consider the maked word ; but as it is ioyned and accompanied with the spirit of god whose worke properly it is . now seeing that the spirit ordinarily worketh in the meanes appointed by god ; it followeth that who-soeuer despiseth the meanes in which the spirit worketh , wanteth that spirit of god which ordinarily worketh not without those meanes , which spirit so long as they want , they would not beleeue angels nor men , dead nor liuing , neither moses , nor the prophets , neither peter nor paul , no nor christ himselfe if he were liuing againe vpō the face of the earth . and thus hauing somwhat more largely satisfied y t allegation , we come to take out of the wayes of two sorts of protestants such lions as they faine , to lye betweene them and the church . the former sort are idle and lazie protestants , that are so farre from being at the cost of seeking and sending for the worde : that when it commeth to seeke them , and freely offereth it selfe vnto them ; yet will they not disease them-selues to stirre ouer their threesholds for it . saluation commeth almost euery day euen into their houses , but they by shutting it out of doores make themselues vnworthy of it , nay rather they will liue starke beggars , and die in their spirituall pouertie , then receiue our treasures offred them freely . and truly too common is the experience of the lamentable fruites hereof in very many ( in their owne and others account ) christians , whose hearts and loues are full fraught with noysome lusts threatning destruction ; that the field of salomons sluggard was neuer more ouer-growne with weedes and thistles , and nettles ; then the thoughts and courses of these idle and sluggish protestants with weedes of earthlinesse , voluptuousnesse , pride , enuie , atheisme , hypocrisie , and such other not a few , most noysome both for their sight , and sent vnto god and his people ; and all is because their sinfull negligence suffereth them not to come vnder gods pruning knife in the ministery of the word . ob. but that wee may see that idlenesse hath sewed her selfe some pillows to lay her head on ; they alleadge it is an vnreasonable wearisome thing to bee tyed to two sermons euery sabboth day , and perhaps to one beside in the weeke day : they know those ( whom they trust to god come to heauen ) and yet haue sermons but once a moneth at the most , or once in the quarter , and one sermon well learned , were farre better then all this preaching . answ. to which i answer : first ; if such men and women conceiued aright of this ordinance of god , and that in it the lord of this great house had appointed vs his stewards to breake vnto his family the bread of life ; they would bee farre enough from such prophane reasonings , sauouring so rankely of the flesh . for did wee euer heare a man in his wittes reason thus madly ? why i hope wee may liue with a great many fewer meales , then two euery day . i hope to eate meate once in a moneth , or once in a quarter were very sufficient ; and one meale well eaten were better then all these meales . now if wee would thinke him mad that in earnest should thus reason against his life : how can wee thinke him any better , that vpon no other ground is resolued to starue his soule being his better part ? which yet no lesse needeth his dayly bread then the bodye doth . the iewes must go forth euery morning to seeke mannah , and to gather it ; which they did cheerefully : for although they some-times vnthankfully fell out ( like children with their meate , ) yet it seemes they grudged not their labour of gathering it dayly : nay whereas they were commanded to gather it only on the sixe dayes , and in the sixt day double for it selfe and the seauenth , yet they runne out the seauenth day too , against the commandement to gather it . god might haue giuen them an haruest of mannah once a yeare , as hee doth of graine vnto vs , or once a quarter , or once a moneth : but his wisdome saw it good to put them to more paines to gather it once a day . and wherefore ? not onely because hee would haue them depend vpon him for their daily bread : but also because it was a type of christ himselfe , who is that true bread which came downe from heauen : whome both they and all beleeuers were dayly to hunger after , and dayly to seeke in such means as himselfe hath appointed : as whose obtaining and finding is well worth our dayly paines and industry . and surely the very iewes shall rise vp in iudgement against all such christians who will bee at no paines to seeke and finde iesus christ the true bread of life , of whom whosoeuer tasteth hee shall liue for euer : whereas the other were so painfull , without reasonings to meete with that foode which was but a shadow leading vnto him : and of which our sauiour saith ; your fathers eate mannah in the wildernesse and are dead . secondly consider whether the ancient beleeuers came to heauen so easily as our daintie protestants meane to doe . wee read that those who were to worship in the old testament , must rise and get them out of their houses , and build altars vnto the lord : they must bee both at paines and costes in the seruice of their god. so did abraham , isaac , iacob , and the patriarches : and after them all the while that the ceremoniall law stood in force , euery male must thrice a yeare appeare before the lord at ierusalem , were his dwelling neuer so remote or distant from the temple : yea they could goe marching forward with-out fainting through droughts and droppes , and would not giue ouer vntill they mette the lord in sion . now if they tooke so much paines to seeke christ in shadowes and obscurity in comparison ; it is surely worth our double paines to enioy the substance , truth , and shining brightnesse of christ , as at this day wee doe through the blessing of god in admirable euidence and clearenesse . but although the lord hath granted vs liberty to make shorter cuttes , and neede not so tire out ourselues in wearie pilgrimage to seeke his face , this is our condemnation that wee will not scarce goe out of our doores to meete with our god. the queene of saba that measured so many miles to heare the wisdome of salomon , shall certainely rise vppe in iudgement against our people , who hauing a greater then salomon here , are so farre from admiring , that they despise and contemne his wisdome . but not to goe further in this point where bee the spirits of the faithfull martyrs of the former age , who haue passed the fire and water , and sword , and banishment , and all to enioy our liberties , which a number of vs ( their posteritie ) count so slightly of as of the paring of our nailes ? yea , where are become our home-borne , and ancient professors , who in the beginnings of the gospell haue accounted foure , sixe , tenne , or more miles , a small sabboth dayes iourney to heare a sermon ? such sweetnesse they found in the word , such a sweete face of god they beheld in his house , that they would haue gone a foote , nay bare-foote , rather then haue missed of that comfort . surely the lord hath either taken away ancient professors without succession ; or else our eyes doe see a fearefull apostacie . thirdly , consider here whether euer any idolaters were so idle and secure in the worshippe of their false gods , as many christians professing the worshippe of the true god. and heere i might marshall the rankes of olde and latter ones , to whome no labours , no paines , no losses were accounted tedious or burdensome : euen while they offered their sweat and bloud also in sacrifice to the diuell . what shall i speake of those who mingled the pittifull cryes of their tender children with their musicke , while they were cast into the fire to bee burnt vp in sacrifice vnto the idoll molec ? what of the trauells and paines of the scribes and pharisies , that would compasse sea and land to make a proselite ? what of baals priests lancing and cutting their flesh , before their idoll ? the blinded papists at this day whip them-selues , make their faces leane with fasting , waste and consume their bodies with tedious pilgrimages to see some dead and rotten bones , and visit some apish idolls : shall now these satanicall seruices bee so auaileable to harden the vnbeleeuer against any crosses and bitternesse ; that they will refuse no paine to goe to hell ? and shall not the lords owne ordinances and true religion carry so much power with them , as to bring those who professe them-selues his people out of their gates to knowe the right waye to heauen ? fourthly what doth this heauinesse vnto these ordinances argue but hearts out of heart with the best desires ? for what we loue and desire , no paines seemeth painfull for it . many of these same persons will bee well content to toyle day by day , fare hard , breake their sleepe , eate the bread of carefulnesse ; & all to lay a little money and wealth together ; and some-times they scarce knowe for whome : and yet all this paines from day to day , is but a pleasure vnto them , because their hearts and affections are carryed vnto and set vpon things below . in like manner did the loue of god and christ take vp the heart of any man ( as euery member of the true church is sicke of this loue ) the sweetnesse of the exercises of religion , in which it is more and more conueyed into beleeuing soules , would bee sweeter then wine : that is , then most tastefull outward delights . nay this loue would shew it selfe stronger then death , nothing but death ( if death it selfe ) can dissolue it ; much water cannot quench it , many floods cannot drowne it ▪ that is ; many crosses , afflictions , trialls cannot vtterly ouer-come or extinguish it . yea a mans whole substance will bee contemned in regarde of it . this sparckle of heauenly fire and seruencie will constraine a man , to cleaue vnto the lord in his ordinance , and groweth in time to such a burning desire of the glory of god as is able to carry a man beyond himselfe , yea euen to consume him , as dauids zeale to gods house did consume him . and would to god all such secure christians would at length begin to conceiue of their danger , which is fearfull to such eyes as can behold it . for first , they are for the present destitute of the spirit of god , and so of all sauing graces , and lye vnder a fearefull damnation . which truth is euident , in that wheresoeuer the spirit of god delighteth to dwell , there hee stirreth vp the heart to some good measure of cheerefulnesse in well-dooing , and keepeth it in a readinesse , and preparednesse to euery good worke . for the office of the spirit is not onely to enlighten the eye of the soule , that it can behold the beauties of gods house , which it could neuer prie into before : but also to worke the will , and make it of vnwilling a willing wil. so as if before the presence of the spirit a man were as loth to heare , pray , read , as a beare to the stake ; now he is changed by that spirit which will not be idle : and is become a man wanting often power and abilitie ; but to wil that which is good is present with him : the reasonings of the flesh , are partly subdued : the vnreadinesse which foiled his good duties before is in part foiled , & according to the measure of knowledge and faith , is the measure of his obedience daily increased : which things whosoeuer : hee bee that findeth them not in himselfe , hee hath not the spirit of christ , and consequently is none of his . . they are lead by the spirit of sathan who ruleth in the hearts of the disobedient , whose old pollicie it is by this very perswasion of ease , to keepe such from the pure worship of god , as hee would make seruiceable in all manner of vnrighteousnesse . when the lord had commanded all israell that they should appeare before him to worship him in spirit and truth at ierusalem : the diuell deuised a tricke , of which hee made ieroboam his instrument , which indeed turned to the corruption of all the ten tribes with most horrible idolatrie . he pitties the paines of the people ; and it is too much for you to goe up to ierusalem . it is a more easie course and cutte to make two calues , and set vp one at dan , and an other at bethel , and worship there . by this argument drawne from their ease , hee wonne all the people of god from their allegeance and seruice of their true god , to the worship of two calues : and yet all was but out of pollicie , for hee feared if the people should goe to ierusalem to worship , that their hearts would bee turned to their lord euen to rehoboam . euen so the diuell hauing taken captiue vnder his power such as are wilfullye departed from god , hath no waye to keepe them vnder his girdle , but by keeping them from sacrifizing at ierusalem , hee feareth if they should diligentlye frequent the holy assemblies , and ioyne with other of the people of god in the word , prayer and sacraments , that by this meanes they would returne to their naturall lord. and therefore hee dayly suggesteth and perswadeth them to fauour them-selues , it is too great paines to goe to church , you can pray at home , read at home , goe some time to church to auoyde danger of lawe , and reproche of men , and it is enough . and as hee then preuailed , that the people went euen to dan , so at this day , a number make chappels of ease of their owne houses ; others can pray as well ( as their horses i had like to haue sayd , but ) on their horse backes , as in the church , whom for my part i can easily beleeue . . they haue a seale of perdition vpon them , whosoeuer forsake carelesly the assemblies of gods people here in earth , they shall certainely bee seperated from them , when too late they shal wish they had been wiser then to haue accounted their wayes foolish . let vs not forsake our fellowship as the manner of some is , saith the holy apostle . why what danger is there now and then to keepe from church , i hope we may bee good christians for all that ? the apostle tells vs a reason , because this is a with-drawing of our selues to perdition . it is to walke in the high waye to destruction . and indeede what other can such sworne enimies of christ looke for , when cold christians are sent away with such colde comforte euen from the dooing of those duties , which the other eyther neglect or contemne ? for if the lord threatneth his people , that although they might serue him in some outward seemely sorte , yet if they did it not with cheerefulnesse , and a good heart , they should serue their enemies : if such shall bee sent away with a cursse on their heads , can such as will neither haue part nor fellowship in this businesse , euer looke to bee heyres of blessing ? let them repent therefore of these their wickednesse , and praye god , that if it bee possible , the thought of their hearts may bee forgiuen them . lastly , what paines takest thou here but for thine owne profit ? thinke not that thy godlinesse benefiteth god , but thy owne selfe : as thy atheisme hurteth not him but thy owne soule . thou hereby bringest thy selfe where thou mayest beholde the face of thy god , whereby thy paines is plentifully returned with recompence . this face of god when it was yet vayled , did so draw the hearts of ancient beleeuers , that neither distance of place , nor difficultie of way , nor tediousnesse of weather , nor weaknesse or wearinesse of body could with-holde them from the beholding of in the place where hee had put his name . and is the sight of the face of the lord so happilye vncouered in our ministerie , not worth the paines of looking vpon ? thy paines in this behalfe may entitle thee to all the priuiledges of gods people before mentioned . and if those were not inough for thee , yet the god whom thou seekest ( if thou so seeke him as hee is found of thee ) hee is liberall and louing inough to make thy cup to runne ouer aboundantly aboue all that wee haue spoken or can thinke , and though all thy seruice is but dutie and farre vnder that , yet the lord will not take thy labour for naught . hee challengeth the seruants in his temple , whether euer any of them did so much as open the doores , or kindle a fire for sacrifice freely and without wages ; no hee allowed them liberallye for such vnder-seruices . how then may wee thinke will hee requite such as are continually about him in his eye , and still behold his face in the presence-chamber of his church ? the latter sorte , which is also the last of which wee propounded to speake , are timerous and fearefull christians , who thinke it better sleeping in a sound skinne , then in a sound conscience : and because this diligent frequenting of the church , which we call them vnto , is not without some reproche among the prophane and wicked of the world : they are lothe to pull their warme hands out of their bosome to sette to this ploughe . they will not in such a way as men coūt haeresie ; or praecisenes serue the god of their fathers , they will keepe an euen course and a good report while they haue it , and sermon-gadders , and sermon-mongers they will not bee counted . ans. weerevnto i answer that as it is not amisse to cast our costes aforehand , yet must wee so lay our counters as that we desist not from building vppon our foundation : & in casting these costes wee cannot say that this course is exempted from reproch : nay seeing satans mallice is no whit abated neither in him-selfe , nor in his instruments , wee affirme that there cannot a childe so soone be borne into the church , but the dragon standeth before the woman to bee deliuered , to deuoure her childe so soone as euer it is brought forth : and if he cannot do that , he casteth out of his mouth water like a flood , that she might bee carryed away of the flood . but yet the comfort is they are the rebukes of of christ , both because they are vttered against him : hee accounteth them as against himself & he helpeth his seruants to beare them , becommeth a porter putting vnder his shoulder , as also disburdeneth no lesse displeasure against thē then if they were done against his own person . and this is rather a matter of reioycing , to partake of christs sufferings yea , it is a peece of the blessednesse of christians to suffer for well doing and to bee railed vppon for christes sake : and therefore a christian must with moyses esteeme these rebukes of christ his greatest riches , although hee hadde the treasures of a kingdome before him ; else will hee neuer bee able to hold out vnto the end of his saluation : neuer therefore professe the name of christ into which thou art baptized , if thou beest ashamed of it before men , neuer professe loue to christ any longer , if thou canst not indure a word for his sake ; neuer professe , so fast to cleaue vnto him that thou wilt rather die with him then deny him , if thou beest affraid of euery damosels speach , putte on humility of heart that thou maist bee contented with abasement for his sake ; that if any michal shall mocke thee in thy reioycing before the lord thou maist resolue that thou wilt yet bee more vilde ; indure more lashes of the tongue , and more forrowes then soe , if god call thee vnto it , rather then misse of such comfortes and matter of true ioy as before the lord thou maist meete withall . and pray for courage and resolution to hold thee on , vndaunted in thy godly course . and seeing thou maist bee bolde so long as thou haste a good cause and a good conscience , putte on the spirit of that worthy nehemiah . when hee had a prophecy ( though a false one ) that if hee did not take the temple for his sanctuary that night , the enemies would come and slay him : his answer was : shoulde such a man as i flee ? who is hee that beeing as i am would goe into the temple to liue ? i will not goe in . so should such a man as i who professe the ghospel , who haue giuen my name to christ , who knowe the commaundement of god , and that this is the beaten way to heauen ; troden by all such seete as euer walked in faith and obedience ; should such a one as i forsake the assemblyes of gods people ? and that for the blasts of such as are of satans sinogogue : if it stood vppon my whole estate , my liberty , and losse of life it selfe , i would not doe it . i know whatsoeuer men accoumpt of mee whose corrupt iudgements would condemn euen the innocency of christ him-selfe if hee liued againe vpon the earth , if hee should bee dilligent at sermons , yet seeing y e lord hath honoured mee so highly as to become one of his houshold ; and seeing his word doth iustifie my waies & my dilligence in his house , i am at a poynt , i care not what man can say , i feare nothing hee can doe against me . i haue a soule to saue , i must looke to that . . vse . if our hearts delight be in these assemblies , then wee cannot but breake out into the praise of god where euer we see these ordinances established : we cannot but reioyce when others inioy them with vs as beeing the meanes by which men are redeemed vnto god , and made kinges and priestes vnto him . if dauid were aliue againe he would lead vs ioifully to church . of whom we neuer read that he danced but before the arke . the communion of saints cannot but cause and raize our hearty reioycing for the greatest good which can befall the church . now what is y t greatest blessednesse that god him-selfe can either promise or performe to the sonnes of men liuing in earth ? surely euen this , to set his tabernacle amongst men , to dwell with them ; & become their god. this is the knitting vppe of all his mercies . but what speake i of the saints vpon earth , seeing the saints in heauen make it the matter of their heauenly songes , that out of all kindreds and tongues , and people , and nations , men are redeemed vnto god. dost thou see the desolate haue children as well as the marryed wife ? dost thou see the truth of the church inlarged ? seest thou y e coūtries of hir habitatiō spred out ? perceiuest y u the increase of her on the right hand and on the left ? examine here whether thy heart breaketh forth into holy reioycings , in that the barres are put into the rings of the arke , whereby the glory of the lord , after a sort walketh amongst his people ; in that heauen is filling apace , by the accomplishing of y t number of the elect , & in y t the comming of lesus christ hastneth for the final redemption of his body . til thou findest this y u hast not found that affectiō of the prophet heere commended vnto thee . . the truth of this affection will make vs call others to haue their parts with vs in these priuiledges . the prophet dauid though he was a king yet became such an humble companion of all them that feared the lord , that hee thought it no disgrace to bee called by his people to y e tabernacle . some great kings would haue thought it no great pollicy to haue giuen answer to such popular motions : or if hee had seene his people go , it were ynough as for himselfe he might haue greater matters in hand . but oh how doth religion beate downe high conceits ! and maketh euen kings take the kingdome of god like little children ? dauid disdained not , but reioiced when they said to him come let vs go to the house of the lord. he lost no honor ; no it was his truest honor in the eies of god , and hearts of his people ; y t he gaue them contentmēt and incouragement , in such an honorable motion as y t was . faith in the heart will not so retire it selfe , but it will bee kindling , & calling on others : whence it is that we read in so many places of the prophers , y t when people are conuerted to the faith , these voices should be soūded from thē . up let vs go & pray before the lord & seek the lord of hoasts ; i wil go also : and , vp let vs go to the mountaine of the lord , to the house of the god of iacob & he wil teach vs his waies , and wee wil walk in his paths : but especially it forceth vs to bring our own families carefully to y e place of worship , as those for whom we must bee more countable : it bringeth vs to y t holy resolution of ioshua : that although none wil ioin with vs in such waies ; let them at their perill do as seemeth them good : our selues and our housholds wil serue the lord. vse . . if our chief delight be in the assemblies of gods people , then wee cannot but prefer a meane outward estate with the fruition of the exercises of religion before a wealthy and glorious conditiō in the want of them : as our prophet here preferred the meanest office , euen of doore-keepers , who were to be first , & last in y e tabernacle , before a glorious and easie life in the pallaces of the mighty in which hee should bee deteyned from the places of gods worship . euen so whosoeuer would carry such an heart as dauid ( who was a man according vnto the lords owne heart ) must esteeme of a poore life vnder a powerfull ministry , more happy and comfortable , then a rich condition in places of ignorance , which want the meanes of their spiritual consolation . moyses was of this minde he would rather suffer ( aduersity , want , reproch , ) with the people of god , then inioy the treasures of egypt by forsaking them . it was also alwaies a mark of y e people of god to follow him into the places of his true worshippe , where hee went before . if in shiloh , if in ierusalem ; thither do all the tribes repaire , euen such as set their face to seeke the lord. but how do men proclaime that this reioycing neuer entred into their hearts , who with lot chuse sodom before canaan , and delight rather in the mountains of samaria then in sion hil which indeed is the fruitfull part of the earth ? some choose habitations for friends , ayre , waters , woods , walkes , fruitfulnesse , and some other speciall commodities , and hence commend them and there seate themselues and set downe their staffe , although gods habitation be not there : the ministrie is counted as an hang-by : if that bee there they count it neuer the better ; if it be absent it is neuer a whit the worse , they care but a little too liue in the common ayre of gods people , the familiaritie of gods friends , the pleasures of gods house , the sweete fruites of the spirit of god are not enquired after , nor tasted . others retaine to atheists , scorners , papists ; swearers , and if peter can warme himselfe still by caiphas fire hee can sweare and forsweare as they doe . they neuer aske themselues that question which the lord asked eliah , what doost thou here eliah ? they say not , what doe i here in this caue ? this is not a place where i should bee , to liue where the diuell dwelleth , or where god dwelleth not : they heare not the lords voyce speaking to them as vnto eliah . vp , get thee to sarepta , i haue appointed there one to feed thee : they are well content to be fed by rauens still . but here is a fearefull brand vpon such who are contented to make exchange of heauen for earth , and haue resolued that they will be gainers in the world , though it bee to the losse of their soules . whosoeuer therfore thou art , y t hast any care of thy soule ; neuer liue if it be possible vnder an idoll , but where the worde is setled , and the ministery duly discharged . buy the truth whatsoeuer it cost , yea with the losse of many outward things : be a meanes to thy abilitie to procure a standing ministry to thy selfe & thine : what comfort couldst thou haue to liue and dwell in a wildernesse among wild beasts , without men , or other comforts , in such a barren soile as no paines can ouer-come the inuincible stifnesse of the ground ? and yet in such a place were it more comfortable for a godly heart to liue , then amongst a wicked people wanting meanes of grace and instruction . and if thou wouldst dwell in the loueliest part of the earth ; choose such a place as which the lord hath chosen to manifest his presence in , and wherein hee hath set his tabernacle . the tribe of beniamin was of all the tribes the beloued of the lord , as beniamin himselfe was the dearest to his father . but wherein consisted this louelinesse ? in this , that the lord should dwell betweene his shoulders . in which metaphor the whole possession of beniamin is compared to a body ; and the metropolitane , which was ierusalem , to the head set betweene two shoulders , in which the lord delighted to dwell . if any place therefore in earth should draw our affections aboue others , it is that in which the lord in his ordinances draweth nearest vnto vs : and if our delights bee in the places where the lord delighteth not to shew the presence of his grace , our affections come short of our example here commended vnto vs. the face of god shining in his ordinance must be our naomi , to which we must say , where thou goest i will go , and where thou dwellest i will dwell . finis . notes, typically marginal, from the original text notes for div a -e ephe. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ruth . ▪ cant. . notes for div a -e verse . . vers. . . vers. . . the meaning . exo. . psal. . gen . luk. . . . chr. . & cap. . doctr. . the want of the word most lamentable of al wants . lamen . . . josephus . antiq . iud. lib. decimo . cap. decimo . ier. . . . . dan. . . . . psal. . . . . why a good heart so esteemeth it . vse . . vndervaluers of the word reproued . vse . . vse . . lament the want of the word abroad . psal. . . & . . . . psal. . . vse . make much of the ministerie setled . pro . . store thy selfe while thou hast the word . the folly of such as slip their oportunity herein . number . . . psal. . . vers. . cant. . . . ier. . . act. . . doctr. . a good heart reioiceth in the prosperity of the church & ministery . ques . ans. beauties of the house of god. the presence of god. math. . . reue. . luk. , . . the presence of christ. cant. . . . cant. . . the presence of the holy spirit of god. . the presence of the angells . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desirous to stoope downe . psal. , psal. . . the presence of the saints of god vpon the earth . isay. . iosh. . num. . zeph. . . gods courtsmore glorious then the courts of princes . cant. . causes why the beauty of the saints is not seene of the most . benefits by the publick reading of the word . act. . . act. . . luk. , . act. . . the benefits of the word preached . rom. . . cor. . eph. . . acts. . . act. . luc. . . cor. . . math. . . marc. . acts. . comfort by the holy sacraments . rom. . . by publicke prayer how god is glorifyed . psal. . . psa. . psal. . the members of the church aboundantly enriched . prayers of the faithful are the vvals and munition of a people . rom. . . cor. . . luk. . . zep , . . act. . . & ver . . ier , . . kings . . . vers. . the priuiledges of gods people in the assemblyes . instruction . exod. . . downe go dagon and diana before the arke . . sustenance and safety . satan foyled , armies of his forces discomfited . ioel. . . icr. . . a far iourney of many daies trauel . a seruice of long continuance , seuen daies at a time , their wiues might be indangered , their virgins violated , their goods spoiled . comfort for all conditions . rom. . . isa . . psal. . . . eternal happines . gen ▪ . . per portam ecclesiae intramus in portam paradifi august , de tempore serm . . gal. . . psal. . . isa. . . vse . . a good hart would turne their eye to the beauties of gods house isa. . . psal. . deut . . & . . . psal , . . vse . . act. . . hose . . con●●●t . preachers plea. seperators . it is inough for thy church to be without spotte or wrinckle in heauen . reeusants . papists must see their god because they cannot beleeue him . implicit faith . . sam. . . gen. . verse . . ob. good christians cannot be heauie to the church . a needlesse allegation that so much preaching is not needfull . the ignorance of our age more dangerous then of our fore-fathers , theirs was simple , ours affected . not easily lerned to loue god aboue al & thy neighbour as thy selfe . pro. . . gods ordinance to teach man by man , not by an angell . i say , . . gods mercy herein . exod , . . dut , . . iudg , . . gods loue herein . tim , . . the wisedom of god herein . . cor. . . . . cor. . . act ▪ . act. . . . gala , . . gal , . . malac , . , cor , . . iohn , . the office of angels is not to preach but to set men & protect them in preaching . zach. . . act. . . act , . . act , . . eph , . , . vntrue that those who would bee taught by angels would beleeue . obiections of idle and lazie protestants . exo. . . ioh. . . ioh. . ancient beleeuers at more pains then vve . gen. . . & cap. . . & cap. . . idolaters more painfull in their idolatrie then we in the truth . cant. . . a glasse for secure christians to see their danger . . king. . . vers. . heb. . verse . . deut. . . thy paints in religion profiteth thy selfe , not god. malac. . ob. timerous & fearfull protestants reu , . . . heb , . & cap , . . pet , ● . . . & . meanes against the former feare . nehem , . . . reioyce that others inioy these liberties with vs. leu , . . . reu , . . isa , . . . call others herevnto psal. . . zach , , . isay , . . micca , . . especially their owne family . iosh , . . a meane estate with these liberties to bee preferred before a better with out them . heb , . chro , . . . king. . . reu. . . . kin. . . deu. . gen. . ruth . . tvvo sermons the one a heavenly voice, calling all gods people out of romish babylon. the other an everlasting record of the utter ruine of romish amalek. by thomas taylor, preacher of the word at redding in berkshire. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) tvvo sermons the one a heavenly voice, calling all gods people out of romish babylon. the other an everlasting record of the utter ruine of romish amalek. by thomas taylor, preacher of the word at redding in berkshire. taylor, thomas, - . [ ], , [ ], p. printed by i[ohn] h[aviland] for iohn bartlet, and are to be sold at the golden cup in the gold-smiths row in cheapside, london : . printer's name from stc. 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pfs batch review (qc) and xml conversion two sermons : the one a heavenly voice , calling all gods people out of romish babylon . the other an everlasting record of the utter ruine of romish amalek . by thomas taylor , preacher of the word at redding in berkshire . london , printed by j. h. for iohn bartlet , and are to be sold at the golden cup in the gold-smiths row in cheapside . . to the right honovrable , right worshipfvll , and worthie knights and burgesses of the lower-house of parlament . in most humble sense of mine owne unworthinesse , which holdeth no comparison with the height of your authoritie , place , judgement , and learning ; i have emboldned my selfe to present unto your wisdomes , this voice from heaven , calling all the people of god out of babylon . for what voice can be more worthie of audience , than a voice from heaven ? what voice more seasonable than this , amongst the grave consultations of the most important affaires , and weightiest causes of god , of his majestie , and of this flourishing kingdome ? or who more fit to heare this voice directed to gods people , than you , the representation of all the people of god in this kingdome ? you , i say , who sit in the places of your worthie predecessors , by whose consent and assent , with that higher and honourable house , the whole kingdome was formerly set out of babylon , so farre as ( by the blessing of god ) now it is . god will without mee ( saith ioseph ) speake for the life of pharaoh ; and without mee effect all his good purposes for the prosperitie of his majestie and his people : and you , without mee , well know the managing of the weightie businesses which you have in hand : neither can my candle adde any light unto your sunne ; onely having begunne to speake , let me finde grace in your eyes , and pardon to encourage you in the doing of what you doe . your wisdomes know , that what were the two studs of the house in which sampson played , that is , religion , and iustice in the common-wealth , if they be pulled downe or shaken , the church and common-wealth fall together , and all under the fall must needs perish : of the two , religion claimeth our first and chiefe care , as intending gods glorie more immediately , and mans good , not temporarie chiefly , but eternall . and therefore , whereas heathen governors could provide for the observation of the second table , christian governors , as the gates of the world , lift up their heads , that christ the king of glorie may enter in among them . and all godly parlaments ( whereof we have not a few examples in scripture ) first setled the causes of god and religion , and then the causes of the king , and of civill iustice , as all the companies gathered for the lords battels , must say on everie side of the host , for the lord and for gideon . now of all the great and important causes of god , which can be offered to your tractation , none is more weightie than the subject of this little treatise , none more neerely concerning your selves , to whom the care of your brethren is now committed , as benjamin was by his father to iudah ; and on whom ( next to his majestie , the breath of our nostrils , and that higher and honourable house ) the care of all our safetie is now laid . and as all the voices of the land have made you the eyes of the land , so are all the eyes of the land held upon you , to helpe us against these babylonians , who have beene and are so busie to bring us backe into our former babylonish captivitie ; and to oppose your selves stoutly , with our darius , against these adversaries of ierusalem , who like the midianites , have too long troubled us with their wiles . and because the planting of christs kingdome is the onely meanes to supplant the kingdome of babylon , and the breath of christ can onely blast the hopes of antichrist , a readier way cannot bee devised to effect this voice from heaven , than to provide that the knowledge of the sonne of god may bee propagated thorow the land , and that the blowing of the rams hornes of the gospell may lay downe the wals of this romish ierico even with the ground . if your wisdomes should send men over the kingdome , as moses did the spies , to search the land of canaan , they would bring you backe a true report , that a great part of this kingdome still lieth as a barren wildernesse , destitute of the blessed means of grace , and that many great parishes are as the mountains of gilboa , on which the sweetshowers and raines of the gospell fall not , or verie seldome ; neither doe the happie dewes of holy doctrine fall on them in their night , nor the beames of the sun of grace dart upon them in the day . these faithfull messengers would informe you , that all this waste and untilled ground is left for the babylonians , for seminaries , priests , and iesuites to inhabit : that these parishes are the verie thickets , in which these snakes and vermins hide themselves , who beare nothing about them but poison , treason , and seduction . that these places of such blacke and reigning ignorance , lie open to spoile and hazard , to be drawne easily away , by the poysoned breath of the most sottish priest , not to poperie onely , but even to rebellions and treasons , which for most part arise out of ignorant and blinde zeale . and now who knoweth whether the supply of this want , and the remedie of so great an evill , bee reserved for the crowne of his majesties age , and the eternall renowne of this honourable parlament ? so noble a worke requireth no lesse noble an agent : such a glorious and famous act well suiteth with him , who , for wisdome and understanding , is the glorie and fame of the whole earth . and now , noble and worthie gentle-men , god forbid that you should not take to heart the miseries of your brethren wanting food , who behold our lord iesus christ more grieved in spirit , to see his country-men want preachers , than when hee saw them in bondage under the romans . god forbid that you should sinne against god , and not bestirre you by planting the true knowledge of god , to pull downe the strongest pillar of poperie , that you should not move everie stone , for the beautifying of bethel , for the setting open of the gate of heaven here upon earth , for the establishing of gods pure worship , and for the removall of everie scandall , and advantage of babylon . goe on therefore ( worthie men ) in the lords strength , open your mouthes for the dumbe and silent , and be faithfull mediatours for the kingdome of christ , as you desire him to be a faithfull mediatour for you in the kingdome of his father . and from hence would arise another happie fruit , wherein the glorie of god and his gospell would shine out in great brightnesse , to the infinite disappointment of these babylonians ; namely , a more religious and conscionable observation of gods holy sabbaths ; whose honour is wofully violated , not without the great scandall of our religion , by ordinarie travels , both by land and by water . oh that your wisdomes would earnestly move our highest terrene majestie upon earth , for the sabbaths of the high god , that gods house might be frequented , and that the wayes of sion may be beaten on the lords day , and not the high wayes thorow the kingdome . what an advantage were it towards happinesse , if men carelesse of their owne salvation , were straitly bound to the meanes of knowledge ? what an advantage towards your present errant and busines●e ? for as the fourth commandement , concerning the sabbath , is set in the middle , as the heart of the lawes of god , sending life and vitall bloud into them all : so it is the sinewes of all the lawes of men , without observation of which , all other good lawes will bee but as the seven greene cords upon sampsons armes : headstrong and impudent sinners breake thorow them , as easily as sire thorow flax , because the sword of the lord and of gideon goe not together . what need i here adde more to so intelligent persons , but my prayers , that you would plead this cause of his in earth , who pleadeth yours in heaven , and who will requite it seven fold into your bosomes ? and wheras the babylonians have mightily increased of late in their hopes , numbers , and strength , not onely those forraigne frogs and locusts , the priests and iesuites , have in great armies invaded our countrey , but our home-adversaries have greatly multiplied , and recusants risen up everie where with great hopes of raising up the ruinous wals of ierico againe : we ( fearing left these sonnes of zerviah may grow too strong for us ) doe trust and pray , that your wisdomes ( seeing the matter of religion growes somewhat more doubtfull than formerly , not by increase of papists onely , but by swarmes of atheists , ready to take the strongest side ) will set a jealous eye over those ancient enemies and disturbers of the peace of the gospell , and provide that these frogs may be taken away from us and our people , and confined to their owne sea , and rivers ; for the heaps of them stinke in the land : that their merchandise be vendible no more , that their base coines bee no more currant amongst us ; nor such strange children ( brats of babylon ) nourished any more amongst us , unlesse they will doe as the kenites who joyned to the iewes , and dwelt among them , only to learne the lawes , worship , and institution of the iewes more skilfully . looke backe , worthy gentlemen , upon the zeale and former love of your famous predecessors , who pulled downe the nests of these antichristian birds : and hating neutrality , and thoughts of reconciling two such contrary religions ( which as iron and clay can never be tempered together ; ) awaken your zeale , to make the hopes of babylonians utterly to perish , of ever recovering their kingdome againe in this kingdome . cause the uncleane birds that flutter againe about us , with some hopes to roust and nestle among us , ( if that only would serve their turnes ) to know the prudence and circumspection of so grave , wise , and godly a senate , who are skilfull not only to devise , but also to revise and revive the good and wholesome lawes enacted , and now strengthned , for the preservation of his majesties person , for the prosperity of the gospell , the flourishing of this kingdome , and the utter subversion of babylonish confusion in the same . in this great worke against antichrist , shew your love to iesus christ. if ever you will doe him an honourable service , this is the time ; it may be the whole course of many of your lives cannot doe him so much pleasure : seeing none of you know whether you shall ever attaine such an opportunitie . many other excellent services you may performe to the honour of god , and good of your countreys , as you are godly men : but now you are to serve his providence , and set up his glory in those high offices which only parlament men can performe . god who sitteth in the midst of gods , sit with you all in this high consultation ; that of both your houses may be said , i●hovah shammah , god is there . that this convention may be remembred from one future generation to another ; that your noble acts in it , may bee like the acts of god , which are most perfect and happy at the last : and that thence you may reape an happy harvest of glory from him , and with him whose glory you have aimed at , and to your powers upheld and promoted : in whom i rest , in all humble dutie and service , tho. taylor . errata . pag. . l. . reade ethnick rome . pag. . l. . reade and became christian. pag. . l. . reade sent . pag. . l. last , reade to the third sort . pag. . l. . leave out here asa. margent , king. . pa. . l. . reade . branch . pag. . mar . for alcusan , read alcasar . revel . . . come out of her , my people , that yee be not partaker of her sinnes , and that ye receive not of her plagues . when easterne babylon was to be destroied for her cruelty and oppression of gods people the jewes , the lord graciously warneth the godly in babylon to get out from her , lest they also should be wrapped up in her destruction : and when westerne babylon is to be destroied for her cruelty and oppression of gods people among the gentiles , the same lord , looking backe to the same prophecie , upon the same occasion , repeateth the same admonition ; and urgeth the same reasons , to the same persons , for the same end ; that they might be safe in the destruction of the same city babylon in a mystery , as appeareth by comparing the second verse of this chapter with this fourth verse . the parts of the verse are two : . a commandement , come out of her my people . . the reasons two-fold . . lest ye partake in her sinnes , . and receive of her plagues . every word calls for attention . . if we had a voice from heaven ( will the worst say ) we would heare and obey : now here is a voice from heaven . . a commanding voice of god , requiring simple and speedy obedience ; come out of her . . a voice directed to gods people , among whom it may presume it selfe welcome . . gods people obey for love of vertue , and may not partake in babylons sinnes . . even their dulnesse of flesh must be quickned by feare of punishment , and take heed they receive not of her plagues . if you shall as gods people , welcome this heavenly voice , and shall please to lend me your christian attention , i will so succinctly , as i may not be obscure , open the parts , first the commandement , and then the reasons , which will furnish vs with such variety of matter , as wee may remit tedious both disputes and discourses , to other auditories . . in the commandement are , . the persons to whom it is directed : my people . . whence they must depart , from her . . how they must depart , come out . my people . . note , babylon is not a city of god , yet in babylon is a people of god , for the church is catholike , and though babylon cannot be the catholike church , no more than a finger can be an hand , or an hand the whole bodie ; yet in babylon are some members of the catholike church . babylon a wicked place , destinated to destruction , yet god hath some of his people hid in babylon , for whose sake babylon holds the word of god , though obscurely , and baptisme in substance , though very corrupt . they aske us , where was your church before luther ? we say , even in babylon among themselves . why doe they hout at our answer as insufficient , and not first contest against this voice from heaven , or blot this text out of the booke ? . babylon is cast off vnto destruction ; but the lord is not unmindfull of his people in the common perdition of babylon . farre be it from him to doe this thing , to slay the righteous with the wicked ( saith abraham ) shall not the iudge of all the world doe right ? such is his faithfulnesse and care over his people , who are in covenant with him , as they shall see him finde out a time , which shall put a difference betweene him that sweareth , and him that feareth an oath ; betweene him that feareth god , and him that feareth him not . . babylon is hastning to destruction , but shall not be destroied , before gods people in babylon be called out for their safety . hee warneth lot to get out of sodome , that he may not perish with the sodomites . he warneth the congregation to get away from the tents of corah , he warned his elect by a voice in ierusalem , saying , migremus hinc , so as they fled into little pella , before the destruction of the citie ; for though his iustice be never so fierce , yet he remembreth mercie in iustice , and will rather by voice from heaven ( as here ) warne his children , than their safety shall not be provided for . . gods people called out of babylon , heare and answer the call , and therefore they are not gods people that stay in babylon : they only stay in babylon after the call , whose names are not written in the booke of life , and of the lamb , and who are to be rolled up in the common-destruction of babylon . secondly , whence must gods people depart ? from her , that is , babylon . as the church of christ is described by a woman , rev. . . so is the synagogue of antichrist , revel . . . againe , as christ , the head of his church , hath a city for his seat and throne , which is called ierusalem , which was a type of the church of god ; so hath the head of this antichristian apostasie , his seat and throne , which is called babylon , that great city . now because it is granted on all hands , that babylon is the seat of antichrist , it is worth inquirie what this babylon is . the papists would have us to seeke for antichrist every where but where hee is , and have sought to leade us aside to many conjectures . some of them tell us that by babylon is meant the wicked world ; but that cannot be , for then when babylon falleth , the world shall fall , which it doth not ; for how could the merchāts bewaile her fal , unlesse they wil say they must moane her in hel ? . neither is the wicked world the seat of antichrist , for he must sit in the temple of god , which is not the whole world . . neither are the people of god called out of the world , but in a spirituall sense , whereas here is also a locall egresse out of babylon commanded . some of them say , that the easterne babylon in chaldea is meant , but as truly as the former . for . that was fallen a thousand yeeres before , and how could gods people be called thence in s. iohns time , where they had not beene of a thousand yeeres ? . this babylon had rule over the kings of the earth in s. iohns time , and therefore must needs be that state and monarchie which then stood at rome , and not that which was fallen in the chaldean babylon . . this babylon was not that in the letter , or babylon indeed , but babylon in a mysterie , that is , a state or citie which resembled babylon . some of them confesse the truth , that by babylon here is meant rome the westerne babylon , convinced partly by that plaine description of the woman sitting on seven mountaines , having seven heads , which were seven kings , or seven kindes of governments ; partly by the moments and weight of reason , and partly by the confession of so many fathers , who all speake as plaine as we , that rome is babylon . but though the iesuites at this day seeme to speake with more judgement , yet with as little ingenuitie ; for to defend their pope and citie , they would shift it to ethnicke rome , which is without all colour of truth . for . this babylon is the seat of antichrist , which i thinke rome was not . for if ethnicke rome were the seat of antichrist , then could not antichrist sit in the temple of god ; and then were antichrist already come long since , which they denie , and all their fable of antichrist quite spoiled . . the fathers acknowledged babylon to be rome in their time , many yeeres after it had ceased to be heathen , and christian. . neither can it be proved that the christians by vertue of this commandement departed from old ethnicke rome , but continued constantly enduring all those bloudy persecutions raised by those heathen emperours . wee conclude therefore , that by babylon is meant here not rome pagan , but rome papall . q. but why is rome called babylon , and not rome in plaine termes ? a. besides many reasons which might be given both from the mysteries of prophecies , and from the purpose of god , who would by leaving some things obscure , exercise the mindes and diligence of his people : here rome is called babylon , for the similitude and resemblance with it , so as one egge is not liker another than rome and babylon . for . they are like in pride and power . easterne babylon was the seat and head of the monarchie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so the westerne babylon ruled over the kings and kingdomes of the world . both sate as queenes over the world ; both dwelt upon many waters ; both swelled in magnitude and greatnesse beyond all measure ; both alike potent , saith orosius . . they are like in perfidiousnesse and treachery . babylon was a citie estranged from the covenant of god : so is rome , once in covenant , and married unto christ , but after breaking her faith by her horrible whoredome and idolatries , shee can call christ no more ishi , nor christ can call her ammi : and though shee can shew baptisme , and rehearse the creed and ten commandements , ( as an harlot can shew the mariage ring ) yet is shee a wife no longer . christ hath given her a bill of divorce , and who so marrieth her that is divorced for adultery is an adulterer . hence is this papall babylon called the great whore , the whore of babel , the whore that sits on seven hils , and no other whore else in the world doth so , for many iust reasons . . as an whore is an apostate from her conjugall faith , and plaieth false with him whom shee professeth her husband ; so this whore of babel , once married unto christ , is now joyned to another husband the pope , who claimeth to be christs vicar , the husband of the church : as if an husband must needs have a vicar ; or as if he can be honest that is vicar to an husband ; or shee chaste that admitteth a vicar to her husband . . as an whore inveigleth all shee can by meretricious arts , shee draweth in the young man by her flatteries and subtleties , but most of all shee allureth great persons to folly for great rewards : even so this whore of babel seduceth by craft , and in a mysterie , all whose names are not written in the booke of life ; but especially shee hath inveigled the kings and princes of the earth to commit fornication with her . . as the harlot loveth the darke , and seeketh the twilight ; so this whore of babylon flieth the light of the scriptures , and loveth the darke night of ignorance . what else is the mother and nurse of their devotion but ignorance ? where doth romane religion dominere , but over ignorant countries and persons ? where doe priests and iesuites sculke and lurke but in dens and thickets of ignorance ? when doe these owles and bats flutter abroad but in the twilight ? egypt covered with darknesse , was covered with locusts and frogs , but goshen having light , was rid of locusts and such vermines . . an whore exhausts a mans substance , and brings him to a morsell of bread : so the whore of rome hath by cunning , and for things not worth thanks , exhausted the chiefe treasures of kings and kingdomes . her peter-pence gathered by tyrannie and hypocrisie , have equalled the kings tribute ; an unsuspected witnesse of her unsatiable gathering , is that orbis in urbe , that world of wealth , which that great citie hath robbed the great world of ; and yet as was said of paulus . eius avaritiae totus non sufficit orbis . . an whore enervates and weakeneth the strength , and seeketh the precious life of a man : shee consumeth the flesh and the bodie , saith salomon . so this whore of babylon hath weakened all the power of princes in their owne kingdomes , claiming all their authoritie , crowns , laws , and making them but her vassals to execute her designes : which if any of them thinke unreasonable , then by all false arts , positions and practises , shee hunteth the precious lives of such princes , sometimes by her owne emissaries , and sometimes by their owne subjects ; armed with fraud and force , with dags and daggers , with poisons or powder-plots . and what difference , saith mariana , whether thou killest him with poison or stab ; there be many examples ( saith he ) both ancient and moderne , of enemies killed this way . . they are like in state and condition . babylon signifieth confusion ; and in both was a confusion of tongues , that one could not understand another . and in both a confusion of vices , and a chaos of all filthinesse : similia mala , saith orosius , sinnes of highest degrees against god and man : for what else can be expected of a people left by god ? what else but a chaine of sinne reaching up unto heaven , in that state the head of which is the man of sinne . i may not now rake in this sinke , hee had need have a vizard on his face , that should speake or heare of babels filthinesse : the best way to expresse the filth of ordure , is quickly to cover it : therefore i will imitate the painter , who to expresse the deepest sorrow that might bee , did cover the partie with a veile . . they are parallel in their ruine and miserable destruction , which in both is , . certaine . . totall . . finall . . of both was said , babylon is fallen , babylon is fallen , the present tense for the future : and ingemination or doubling of the prophecie , noteth the certaintie of their ruine . . both babels must be turned to heapes , both of them must be burnt , mountaines turned into ashes : as the kings did to that babel , so shall the ten kings hate this whore , and leave her naked , and eat her flesh , and burne her with fire . . both of them shall be finally destroyed , never to be recovered againe . both of them shall bee as a milstone cast into the sea by the angell , never to be lifted up any more . both of them must be destroyed as sodome and gomorrah , which were never recovered . in neither of them shall be found bridegroome or bride , the sound of milstone , or light of a candle , or any craftsman ; and therefore shall neither of them bee inhabited by man any more , but zim and iim shall dwell there ; and the ostriches shall dwell therein ; but never shall sonne of man remaine there any more , neither shall babel ever rise from the evill . object . but how unlikely is this , that so strong a staffe and beautifull rod should be broken to peeces ? and we will be readie to say with mary , but how shall this be ? i answer , as god rained a shower of fire and brimstone upon sodome , which was as the garden of god , and turned her to ashes suddenly ; so will he raine a great shower of haile , like talents of lead , vpon babel . and as the faire sun-shine morning could not save them ; no more shall the faire sun-shine of prosperitie save these , for god which condemneth her is a strong lord. having declared who is this babylon , and why : now we come to the third branch of the commandement , come out of her . as by babylon , we meane not only the walls , and plot of ground , on which the citie of rome standeth , but the whole papall state and religion ; so the heavenly voice enjoynes all the people of god , both a spirituall and corporall egresse from them . in few words take into our view , . the matter . . the maner of our departure . first for the matter , all gods people must depart from the romish church , both in iudgement and affection . . in respect of spirituall presence we must depart , . mente . . manu . . corpore . in iudgement we must renounce their doctrine , faith , worship , and whole religion , so farre as it differeth from the scriptures : and the harmonie of confessions of the reformed churches agreeable to the scriptures . we must also in our iudgement renounce all romane power executed by the pope and his clergie over the scripture , over princes and their subiects , and over any other churches without their owne precincts . in our affections we must give our hearts to the truth of god , and detest and damne to hell their blasphemous doctrines , their hatefull idolatrie , grosse superstitions , wicked manners , and the detestable courses of that wicked citie and state ; contrary to many polititians , who give us their presence , but their hearts are in babylon : christ hath the shell , but they reserve the kernell for antichrist . . wee must depart from needlesse association and assistance : how can we strike hands , and embrace amitie and societie with such as have broken off with god ? how can iron and clay temper together ? what societie betweene light and darknesse ? what agreement betweene a member of christ , and a limbe of antichrist ? how can any of gods people say , thy person shall be mine , thy estate shall be mine , thy children shall be mine ; but thy god shall not be mine , thy religion shall not be mine . and for assistance we may lend babylon no hand to uphold her , we are commanded not to seeke the prosperity of babel all our daies , because the lord hath divoted her to destructiō , but especially those , whose hands and swords god hath sanctified to this purpose : whensoeuer god shall put it into their hearts , they want neither charge nor calling to reward her as she hath rewarded them : as she hath levied forces against the princes of the earth , so must they levie forces against her ; and the cup of death and wrath which she hath filled to them , they must fill her the double . . we must depart corporally from them , even in respect of place and habitation . if an house be ready to fall , it must oppresse all that are under the roofe . if a citie be summoned to warre by the sound of a trumpet , carefull men will desire to leave that citie . or if a citie be infected with a raging pestilence , we need not perswade men to flie forth of that danger . here is a ruinous state ready to be made an heap . shall the little mice , by naturall sagacity , presage the ruine of the house and flie ; and shall we stay till we be oppressed under the ruine ? the lord hath proclaimed open war against this rebellious city , and shall we stay the mounting of the canon ? no where can a man bestow himselfe in popish countries , but he shall meet with that poysoned aire , a thousand times more infectious than ever was any citie with most hot pestilence , and can any man be safe , casting himselfe upon such adventures ? secondly , for the manner of our departure from babel , we must come our , . cito . . longe . . totaliter . . finaliter . . wee must depart hastily . lot was commanded to hasten out of sodome , and prolong no time , because the danger was neere ; delay which is in all things dangerous , may here prove desperate , and therefore we are commanded to fly out of babel : which is a swift motion beseeming gods people in their obedience ; and because of the neerenesse of the danger unto them . . we must depart farre from babel , even as farre as may be . many are afraid to offend the babylonians by departing too far from them . but as moyses calling the congregation from corah and his complices , said , i pray you depart from the tents of these men , and touch nothing of theirs , lest yee perish in their sinnes ; so we must pray , to have no societie or comporting with romish babylon , in her heresies , idolatry , or superstitions , for this were not to depart far enough from them . . we must depart wholly , thy selfe and all thine . when lot was called out of sodome , he is willed to call and carry out with him all and every one of his kinred , his wife , his children , his sonnes in law , and all whom he loued . and moyses calleth not only the head of families from corah , but their wiues , sonnes , and little children : we may not thinke our selves departed from babylon , unlesse our wives and children be departed with us . he is but halfe departed whose other halfe is a recusant , neither can a man of reason thinke him departed , that sends his pawnes , his sonnes and daughters , for education in popish countreys . . this heavenly voice would have us depart finally , never to returne more . lot must not depart out of sodome to looke backe againe : nor out of egypt with the israelites , to turne backe after the leekes and onyons ; nor with spalato , run backe to babel when we have fild our purses , nor for rumor of danger turne away from the truth received : for suppose god should kindle a fire of persecution in his church , this were but a fire of triall and castigation , whereout the lords golden vessels should come out onely brighter and better . but if we returne to babylon , there is nothing but a fire of destruction and finall ruine , to burne up such huskes and chaffe , as wanting substance of grace , are blowne away with every wind of doctrine , every blast of change , and every shadow of turning . i had now come to the second part of my text , if there stood not three sorts of men in my way , to whom i must in few words apply my selfe and this part ; and being men of no good qualities , i will make what haste from them i may : the first sort of these are romanists , the second separatists , the third apostates . the romanists cudgell us for departing from rome ; the separatists lay load upon us for not departing from babylon : can both their blowes fall right ? the papists tell us with great audaciousnesse , that wee are schismatikes , and heretikes , because wee have departed from the catholike church ; and keepe out of the lap of our mother church , yea out of the arke , out of which is no salvation . but our text hath taught us that wee are not departed from the church of christ , but from babylon . neither can they prove us schismatikes for departing from them , whom we can easily prove to have departed from christ by a generall apostasie , contrary to the whole kingdome of christ , onely fit for antichrist the catholique heretike . neither are we departed from our mother , but from the mother of whoredome , and we may not mingle with harlots . . neither of our owne head , but by this voice from heaven . . our dutie bindeth us to avoid her sinnes , and our safetie to avoid her plagues . let them bring vs a text or voice from heaven to bring us backe againe , and we will returne ; but texts of scriptures and heavenly voices cannot be contrary to themselves . . the separatists say we are in the midst of babylon , our assemblies are antichristian , our selves no people of god , because we leape not over the pale , and fly out with them . but first , they have not , nor can prove the church of england to be babylon , unlesse babylon be in covenant with the lord , and hath both the deeds and seales of that covenant , to shew in all the substantiall parts of them rightly administred according to the institution , and now standeth to the determination of the scriptures in all things ; for thus doth the church of england , but not so babell : and therefore we are not scarred with the windy termes of false worship , false ministry , bowing downe to traditions , or denying the power of christ in ruling his church , which is both preached and defended happily amongst vs. . they have not , nor can prove that christ hath given us a bill of divorce , as he hath to babel , or that the reformed churches have separated from us , as they have from babylon . as for their discoveries , what hath a schisme of private men to doe to excommunicate whole churches ? or why get they no churches to joyne with them ? or if they could get all the reformed churches to them , we expect orderly admonition before rash excommunication . for if a private man must be admonished twice or thrice before excommunication , much more may a whole church expect it . . we are come out of babylon by gods blessing , in that we have pulled downe the temples of their idols , in that both in substance of doctrine and sacraments , our ministery agreeth with the scriptures ; the head of dagon is cut off , his stump cast downe , and cast out ; and we labour in purging away all the scent and stinke of him , so far are we from worshipping the beast , or receiving his image . . we cannot therefore separate from the church of england , but we must goe out from the true church of god , and from the spouse of christ , who acknowledgeth christ for her head and foundation : and by beleeving in his righteousnesse alone , is made a member of his body . no reason will serve these unreasonable men , for then i might now get from them : but their importunity staies me to answer one objection , and so i will leave them . obiect . but what a number of corruptions have you , an heape of mens traditions , which christ never acknowledged , but bred and borne in babylon ; and what a number of gods ordinances doe you want , which a true church of christ cannot want , and can you be a church of christ ? answ. . was not lot got out of sodom when he saw the smoke of the citie ? if it were granted then , that a little smoke of the citie did trouble our eies , must it follow that we are still in the midst of babylon ? . they point us to some corruptions and errors , to which i say : . let them shew me a soyle in the world , where wheat groweth without some chaffe , and i will goe with them : but that is not at amsterdam . . none of the corruptions which they falsly terme , are of that high nature as to call for a personall separation , because none of them are fundamentall . the least corruption that we can certainly espie , which yet is not in constitution , but in execution , we must separate from , in iudgement , in affection , in practise , but to separate personally for any error not fundamentall , let them teach it them to whom all errors are alike , but we may not be so dull . . our church being ioyned to the head iesus christ , and retaining the vitall parts of the word and sacraments ; neither if wanting of something which should be present , nor if remaining something to be cast out , can thrust her from the right and title of the church of god , but is in essence and being a spouse of christ. for example , cut off both a mans armes , both his legges , cut off his eares and nose , now he wanteth many things which a man should have , but yet so long as the head stands alive upon the body , and other vitall parts remaine , he is indeed a man , although a maimed one . againe , suppose a man had ten fingers on an hand , or three armes , or suppose an hand stood where the foot should stand , or the mouth were set in the forehead , here were a great aberration and confusion against naturall symmetrie of a mans body ; yet hee is a man , though a very deformed one ; whereas , where there is no head , or no union of members to that head , there were no body , no man : so whatsoeuer they can say , though falsly , is wanting in our church ; or whatsoever they say is redundant or superfluous , she being founded on christ her head , and truly dispensing the word and sacraments , they cannot overthrow her being of a true church of christ. . to conclude with them , some things make to the being of a church , some to the comelinesse and well being of it : if their nimble eies could finde never so many abuses not fundamentall , all these shall only make to the disgrace and vncomelinesse of the church , but shall never overthrow the being of it . whatsoever we want , let not god want his praise , nor we thankfulnesse , that we want not that whereby gods people may enioy the ioy of their salvation . and this may serve for answer to those separatists , if all the corruptions they charge us with were truly obiected against us , as they are not . . to the three sorts who goe away from us to babylon , because they were never of us ; would to god they would timely consider . . if the lord be so earnest that his people which are in babylon , should fly out of her ; it cannot but be too preposterous and desperate for those that are gotten out to run in againe . . that if it be a signe of the lords people , to depart out of babylon ; it must needs be a signe of him or her that is not the lords , to run into her , and so to continue . . what is the fearefull hire of apostasie and apostates , of whom the spirit of the lord speaketh lothsomely as of dogs and swine turning to their vomit and wallowing . what can be the expectation of such , as forsaking the sound profession of the gospell , fall away from christ to antichrist ; but the most dreadfull doome which is to be awarded against the lords most cursed enemies ? . that they sinne without a cause , which aggravates the sinne : nay against so cleare a light and truth enacted , protected , crowned , and in these daies after . yeeres of the sunshine of the gospell , which hath beene the best time the gospell hath had in the world for so long together , this thirteene hundred yeeres ; so as for our meanes we might have beene as stable as rocks upon our rocke and foundation . . that they sinne against a speciall commandement of god , yea against a voice from heaven in this text ; they cannot say in the day of the lord they were not warned . lastly , because they love to looke upon pictures , now leaving them , i will leave with them an emblem of such gracelesse apostates as themselves : when israel was in the wildernesse , god gave them a daily harvest of mannah from heaven , but they grew weary of the lords provision , they remember the garlike , the leekes , and onyons of egypt , and backe they will to egypt in all haste : but all the while they remembred not the oppressions , tyranny , stripes , labours , sighs , burdens , the bricks and fiery furnaces . so doe these looke after the pompe , pride , wealth , and liberty of romish egypt ; but remember not the miserable servitude and bondage , and their tyranny upon their consciences ; they remember not their traiterous doctrines , their miserable attempts against kings and kingdomes , their furious fires , their perfidious massacres , their bloudy inquisition . they remember not what comfortlesse hopes that doctrine and religion will afford them in the day of their death ( for there 's no understanding papist dare trust unto it ) and yet looke backe they will. but what is the issue and conclusion of all ? as all they in the wildernesse miserably died , and never entred into the land of rest ; so these apostates may exchange mannah with garlike for the present ; but in the day of the lords visitation , they shall reape according to their sowing ; when greatnesse , nor wealth , when iesuiticall subtilties , nor penall satisfactions , neither shall their painted and poeticall purgatory helpe or ease them : they would not be stayed by a voice from heaven , but backe they would to babylon ; and now must they partake in her eternall plagues , by a sentence from heaven which is irrevocable . that ye partake not of her sinnes . this second part of our text hath three things considerable in it : . that babylon hath great sinnes . . that not to depart from her is to partake in her sinnes . . who they be that doe partake in her sinnes . for the sins of babylon , they were most transcendent both against god , and against man. i may not tire your patience with the enumeration . i cannot name a fewer number than two , which the scriptures usually insist upon in this argument . . idolatry . . cruelty . . babylon was full of images and false gods ; they worshipped bel for god , and made them succoth and benath . the dragon was worshipped also among them as god ; in a word it was a land of graven images , and they doted on their idols . now all the idolatry of that easterne babylon was a type and shadow of the unheard of idolatries of this westerne babylon , who not onely committeth , but commandeth shamefull filthinesse , neither onely defendeth her owne whoredomes , but teacheth and forceth the same upon others : therefore the scriptures call her a mistresse , yea a mother of whoredoms , with a full cup of filthinesse and fornications in her hand ; which she reacheth and forceth upon all her lovers . that as all men both high and low , small and great , must fall downe before the god which nebuchadnezzer king of babel hath erected ; so must every man worship the breaden , brazen , woodden , and golden gods , which that nebuchadnezzer of this easterne babel hath set up . but i know not by what windlace the iesuits ( as nimble as mischiefe it selfe ) have brought it about , to a demurre among divines ; whether these babylonians be idolaters or no ? which wise men see to be but the raising of a cloud of dust to trouble our eies , whilest they worke their stratagems amongst , and against us . . for , doth the spirit of god call babylon the mother of whoredomes , and are they not idolaters ? . doe they translate adoration from the creator to the creatures ( which is nazianzens description of idolatry ) and are they not idolaters ? . doe they erect and worship images of the invisible god , and are they not idolaters ? . doe they give all the honour to the image which is due to the samplar , and are they not idolaters ? . doe they command and compell every man to fall downe on his knees and adore their hoast in their processions , being an externall religious worship , and are they not idolaters ? . they doe teach that to images , as images , a proper religious worship is due , as doe their learned papists , and are they not idolaters ? . doe they invocate all the hoast of heaven , and their hoast in earth ; and is not this formally to idolatrize ? . are they so puzled in this argument , as the greatest schollers are forced to say that some idolatry is lawfull , as gregory de valentia . if some be lawfull , let them give a reason why not all as well ; and if all or any be lawfull with them , are they not idolaters ? thus while shee claimeth to bee the mother church ( not without wrong both to hierusalem and antioch where the gentiles were first called christians ) we must in the scriptures dialect , hold her the mother of whoredomes . and if the iewes could not abide to be borne in fornication , let us that are free borne , scorne to take a notorious whore for our mother , and leave her to the bastardly brood that are borne and bred up to antichrist : of whom may be verified , like mother , like daughters . the second sin noted in babylon was cruelty , and tyranny against the church of god , where she was called a destroier , and a destroying mountaine , and the hammer of the whole world . as was the easterne babylon to gods people among the iewes ; so is the westerne to the christian church among the gentiles : the great abaddon and apollyon , called the scarlet whore , drunke first with the wine of her fornication , and then drunke with bloud : for in her is found the bloud of all the prophets , and of all the saints . the tyranny of easterne babel had three properties , wherein the westerne babel doth farre surpasse . . that was a covetous cruelty ; for nebuchadnezzer spoiled the city and the temple : here asa sackt gods house and the kings house , and besides carried away all the wealth of the land . even so the romish nebuchadnezzer robbeth the house of god , carrieth away the word , the sacraments , the scriptures , preaching , and the pure worship of god , figured by these golden vessels , instruments and pillars ; and besides robbeth and spoileth kings and princes of their kingdomes , crownes , treasures , and revenues , so as there is no kingdome in christendome , which hath not drunk deepe of his tyranny . . that was an unnaturall and barbarous cruelty ; for they raged against infants the seed of the church , and dashed their heads against the stones . so is this babylon as fierce and unnaturall in her cruelties , hatching up savage monsters , and parricides , by teaching , counselling , acting , triumphing and patronizing murders unheard of , unread of in babylon : as mastives which lie in the shambles , have commonly bloudy mouthes ; so doe their mouthes run over with romish rhetoricke , vre , seca , occide , burne , kill , poyson , stab , blow up , whom ? strangers , friends , old , young , men , women , brethren , fathers , kings , princes , kingdomes , countries , nay your owne king , your native countrey : shed bloud , shed innocent bloud , make no end of shedding innocent bloud , let bloud touch bloud : oh cruell tigers to the life of man , to the life of kings and kingdomes , and so to the very life and soule of the world . nebuchadnezzer of babel , is not content to burne the three children of god , but hee must make the fire seven times hotter than ever ; to shew that hee would burne them seven times over apeece , if he could . this westerne nebuchadnezzer hath kindled fires against gods servants , seven times hotter than that furnace , devising torments as neere hell fire as any hellish tyrant could invent . the acts of the church , and the acts of iustice , record , that not farre from this place , the romanists first murthered richard hun , a grave and wealthy citizen , and then hanged him , and then condemned him for an heretike , and then burnt the dead man in smithfield , because hee appeared not , being summoned to recant his supposed heresie . . that babylonish tyranny was as unsatiable as unnaturall . the church sate weeping in babylon , which noteth a long captivity : so under this westerne babylon hath the church endured a long captivity not of . yeeres , but of . times . almost thrice told , and yet an end is not come . these horseleaches are unsatiable ; doe not these enemies of mankind desire riuers of bloud , to ride their horses to the saddles in the bloud of the lutherans ? domitius nero caused rome to bee set on fire in twelve places at once , that hee might delight himselfe in seeing a patterne of the burning of troy. but our late neroes and babylonians would see a patterne of hell fire before they came there , and to that end would kindle a fire to burne not a city , but three goodly kingdomes at once . duke alb●● boasteth , that in the low countries he slew in few yeeres six and thirty thousand protestants , for which service the pope sent him an hallowed sword . vigerius one of the inquisition , affirmeth that it had consumed in lesse than thirty yeeres , with severall kinds of torments , an hundred and fifty thousand protestants . o unsatiable wolves , whom all the bloud of the whole fold of iesus christ would not satiate ! those that come not out of babylon must needs partake of her sinnes : for first , hardly can a man touch pitch and not be defiled : it is not every mans case to live chaste in sodom , as lot did , and in this case thou canst as hardly be in her and not of her . secondly , impossible it is for him to free himselfe from evill , that shunneth not the occasions and provocations of it : and just it is , that hee that runneth out to meet the tempter , should fall by the temptation . therefore will ioseph runne out of the house of his tempting mistresse . . our rule is not to avoid only apparant evils , but also the appearances of evill . ob. but we may live and converse in babylon , in rome , and popish countries with good consciences , keeping our hearts unto god : and hence many goe to their masses , behold their pompe and worship , admire and perhaps bow to their idols and doe as they doe , and yet bee christians good enough for all that . sol. oh vaine pretexts of vaine men , directly giving the spirit of god the lie ; who here teacheth vs , that those that come not out of her , partake of her sinne . . did they see their owne disposition and danger , as the lord by this text would have them to doe , how naturall a religion idolatry is , and how prone an unconverted man is vnto it ; what an inchanted cup these idolaters have prepared , and every way sweetned to the sense and sensuall man ; did they consider what a cleaving pitch , a spreading leaven , an infecting leprosie , a fretting gangren this idolatrous filthinesse is ; they would listen to those frequent holy counsels , enter not into the way of the wicked ; passe by the doores of the harlots house ; come not neere her threshold ; avoid the place of so dangerous temptation . . did they see the danger in partaking of babylons sinnes , we should heare them change their note : did they discerne how babylons plagues are chained to babylons sinnes , and that the first mischiefe of communication in her sinnes , is more miserable than the latter to receive of her plagues ; they would listen to that which the spirit here perswadeth for their owne safety . q. who bee they that partake in babylons sinnes ? a. communication in sinne is either , . more open , or , . more secret . . our romanists apparantly communicate and expresse her sinnes . . her rebellion by refusing the oath of supremacie : the greatest rebell in the world is roman religion . . her egyptian blindnesse and recusancy , renouncing the ministery , the scriptures and meanes of knowledge : for in goshen is light and comfort . . her filthinesse and whoredomes by frequenting masses , worshipping images , praying to saints , and many other waies acting filthy and formall idolatry . . her babylonian oppression of gods servants to their power , by plotting and contriving against them , threatning , rayling , boasting , slandering , bewraying by what means they may , how bloudy minded they are , only muzled , and by their doctrine quiet , because as yet , res commodè fieri non potest . . more secretly , our indifferent and wary protestants partake of her sinnes . . by externall reverence to , or at idol worship , as bowing the knee , uncovering the head , condemned in the second commandement as an approbation of the idol . . by counselling and perswading to popish religion , for so caiphas had an hand in christs death , because he counselled it . . by defence of popish persons , doctrines , and practises : not a few undertake the defence of grosse popery in their table discourse ; as free-will , the reall presence , merit of workes , shewing where their affection is , whilest they goe for protestants good enough . . by silence , and not professing against the idolatry of popery in doctrine or practise ; when a man hath a calling in publike or private , and in not hindering it , so far as a man hath power or place ; for qui non prohibet malum cum potest , facit . . by flattery and praising papists in their courses , consenting to their discourses , countenancing their persons , chusing and affecting their societie ; sort with them , eat and drinke and play with them . when the iewes stoned steven , paul communicated in the sinne by countenance and assistance in keeping the garments : oh where is now davids spirit when he exclaimed , woe is mee that i am constrained to live in meshec , and to have any thing to doe with such wretched men ! . by spreading popish bookes , pictures , and such trash , as those merchants send us over , by bestowing for tokens popish crosses , images , amulets , or any other popish trumpery . and now adaies me thinkes i see the bosomes , armes , breasts , necks , and eares , carying the beads , crosses , and such popish bables ; whence ierome himselfe once threw them out : which proclaime that many amongst us partake of babylons sinnes , making themselves guilty of her whoredomes , and would be thought the base issue of antichrist , and children of fornication , as were the iewes , when they departed from the true worship of god. and that ye receive not of her plagues . this last part of our text hath two propositions . . that great and wonderfull plagues are reserved for babylon : for she having drunke deepe of two cups already , must drinke a third cup off to the bottome . she is drunke with the wine of fornication , and drunke with bloud ; now must she drinke a cup of wrath and plagues . if any man will be better confirmed herein , the angell calleth him to shew him the damnation of the great whore , that sitteth upon many waters . that place consulted , sheweth that it is not only a temporary desolation of that state and citie , with sword , fire , famine , according to the old prophecie ; but also an everlasting rejection of that whole state and kingdome of antichrist from god , into the lake that burneth with fire and brimstone , which is the second death . . that whosoever communicates in the sinne of this westerne babel , and will not depart from her , must partake of her plagues : she and they shall drinke of the wine-presse of the wrath of god ; gods heavie indignation shall come upon them and her to the uttermost : for it is iust with god , that those who will not be divided in sinfull societie , shall be undivided in judgement and suffering ; societie in sinne brings societie in suffering . humane lawes condemne and execute the theefe and the receiver , the murderer and consenter , the traitor and concealer ; and as just it is , that he that will partake in the sinnes of others , shall partake also in the sorrowes of them . what can it be but danger , in not departing from her , who is departed from god , and god from her ? for what is all that religion , in the points wherein it differs from us , but an apostasie and a catholike departure from the christian faith ; nay that very great antichristian departure fore-prophesied not from the roman empire , but of that empire from the christian faith , as appeareth , . by their departure from the scripture and divine writings , to humane trash , traditions , and fables . . by their departing from the merits , doctrine , sufferings , and obedience of iesus christ in effect , to a new christ , new saviours , new mediatours , new intercessours , new merits , new advocates and patrons . . by their departure from the old way , and the ancient faith of the prophets , apostles , and of the famous church of rome in the apostles dayes , to a new faith and religion , not knowne to the scriptures , nor to the prophets , nor apostles , nor to their successors , the fathers and pastors , for six hundred yeeres at least after them . . what else besides ruine can he expect that staieth in such a society so addicted to the basest wickednesse : every one will say that ruine and mischiefe must be his end , that runneth and sorteth himselfe with base villaines : who baser than the limmes of antichrist , who are all vassals to the servant of servants ; but a iust hire of those that refuse the lord of life and liberty . what is like to bee the end of him that runnes after whores and harlots , but utter confusion ? and what other can they expect that ioyne themselves to that harlotry religion , who goe an whoring from god , like hatefull and unsatiable harlots : what can bee his end but ruine , that sorteth himselfe with mutinous and rebellious persons , plotters and contrivers of mischiefe against the persons , estates , lives , and kingdomes , of princes and people ? but such are papists taught to bee , by the present doctrine of the church of rome . and by such positions and principles , were the gunpowder traitors thrust on to their ruine , and all other that run upon their owne ruine , by rising up against our late and present soveraigne . let all good christians and good subiects say , as iacob of simeon and levi brethren in evill , into the secrets of these men let not my soule come . heere are reasons enow for our utter renouncing of popery . wouldst thou be without the reach of the plagues that amate her ? get out of babylon : fearest thou not god , to avoide her sinnes ? feare thy selfe , and thine owne danger ; who hast heard that the lord is comming with his mighty power to make warre upon that damned citie and state , for her utter desolation . wouldst thou share in the salvation of gods people ? open thine eares to this voice of god , fly out of babel , and every man save his owne soule . save your selves from this perverse generation . i say not that no popish person can bee saved , but whosoever will bee saved must depart from the fundamentall errors of popery ; for which christ hath given that synagogue a bill of divorce . i say therefore againe to all gods people ; get away from this people of a strange language ; get away from the den of devills and habitation of idolls . whosoever are now within this voice and call of god , make use of it for thine owne safetie . some perhaps hearing the call of gods people out of babylon , they like lots friends scorne and mocke out this warning of god : for so doe reprobates and men of gracelesse hearts , spurne and fleere , where they should stoope , and feare , and tremble : but let such know , that as the sodomites were first strucke with blindnesse , and then with a fiery shower , so are they under the former of these plagues already , and god is hastning the latter upon them , if they hasten not their repentance . the poets have a saying , that when iupiter will strike a man , he first putteth out his eies : and so indeed doth the iust god , first blindeth the eies of infidels who are willing to bee blinded , and then destroieth them : he giveth them up to the devill , who as an hangman , first covereth their eies , and then turneth them off . . that the time is hastning when they shall say they were warned and called out , but now cannot bee either pittied or helped . as lots cousins though they made but a merriment of lots admonition , yet they saw the lord in earnest , and then too late wished they had departed according to the voice of the lord ; but now god will not , and lot cannot helpe them . neither can they shift themselves out of the fire , when the dreadfull shower falleth . doe thou sit out the summons at thy perill ; but one of two thou must chuse , either thou must goe out of babylon , or goe into her destruction . finis . an everlasting record of the vtter rvine of romish amaleck . delivered in a sermon at black-friers in london . london , printed by j. h. for iohn bartlet , and are to be sold at the golden cup in the gold-smiths row in cheapside . . the vtter rvine of romish amaleck . exodvs . . and the lord said to moses , write this for a remembrance in the booke , and rehearse it to iosua , for i will utterly put out the remembrance of amaleck from under heaven . this chapter setteth downe two great perils , which tooke the children of israel presently upon their deliverance from the red sea : ( for the way to our canaan is strewed with crosses ) the former was of thirst to the eighth verse . the lattter of warre : for seeing their thirst made them contend with god , god doth justly raise them up enemies to contend withall . in this warre are three things . . the circumstance of . persons , amaleck rose against israel . . place , rephidem , vers . . . the manner of the warre , which was partly , . by power and armes , vers . , , , . . by prayer of moses : if iosua be on the vallie , moses must be on the hill ; meanes must be used , but not trusted in , and prayer without use of meanes , where appointed and afforded , is but a mockerie . . the events of this doubtfull warre , and they be three : . the overthrow of amaleck by the sword of ioshuah , vers . . . gods decree of destroying utterly the whole nation of the amalekites . . the building of an altar for a trophee , and the perpetuall memorie of so happie a victorie . the verse read , containeth the second of these events , namely the severe decree for the utter destruction of the whole nation of amaleck . where are two generall points : . the record or registrie of the sentence . . the reason : for i will utterly put out the remembrance , &c. the record hath two parts . . the writing of it , write this . . the rehearsing of it , to iosua . in the writing are foure things . . who must write it ? the lord said to moses , write this . moses a prophet of god : hee must make canonicall scripture of it . and being so written , it is unalterable and permanent . it is sealed with the kings ring , as were the lawes of the medes and persians , and is irrevocable . . what must hee write ? this : that is , the whole narration of gods dealing for his people against the amalekites ; . de rebus gestis ; what god had done in the miraculous defeating of them already by the power of moses his prayer . . de rebus gerendis ; what god had further to doe in the finall destruction of this cursed nation . . where must moses write this ? in a booke . quest. what booke is this ? answ. some thinke it a booke now missing , although the scriptures yet extant be sufficient ; but this booke was no other than this present historie of exodus , and other his historicall commentaries in his five bookes , in the which this same storie is more fully repeated , as deut. . . . why must he write this in a booke ? for a remembrance : israel saw the great works of god , at least all israel could not but heare of this , and yet this is not enough ; it must be written to live in their memories , and in the eyes of their posterities and after-generations . ob. but seeing israel had many great and miraculous deliverances , besides and above all this : why is this so directly appointed to be written in a booke above the rest ? answ. israel had received a farre greater deliverance a little before from the egyptians , chasing them in the bottome of the sea , and the lord would not have this deliverance drowned in that , but would have a thankfull memory of this also preserved , and would have the glory of it maintained even above other great workes , both by a booke and an altar , and by a name . god appointed it to be enrolled in parchment ; and moses enrolles it in the stones of his altar . . other great workes were lesse dependant , and more transient in the present passages of them , but this is dependant and must bee registred for future memory and use ; for divers passages of scripture depend upon it : and not only the present people of god then living , but even the after ages descending of them , must take knowledge of this fearefull sentence denounced against amalek for these ends . . that they might never make league or peace with them all their daies , because the whole nation stood accursed before the lord. . that they might be ready in aftertimes whensoever god should command their kings , to offer themselves cheerefully to the execution of this sentence in the utter extirpation of this hatefull people . . that they should ascribe the honour of truth and iustice to the lord , when in aftertimes they should see king saul reiected for failing in this execution , and not destroying those sinners the amalekites as the lord had commanded him , and the kingdome given to david who was better than he , in that he effected the lords whole decree , in doing what saul had omitted , sam. . . . rehearse it to ioshua . quest. why to him ? ans. because ioshua must be moses his successor , and served to these two purposes . . that hee for his time also should alwaies stand out in hostility against them , not as a revenger of private wrongs and iniuries offered them , but to beare in minde , and publiquely to execute the iudgements of god which were charged upon them . . that it might be an encouragement to him , who was to bee the lords captaine , and to leade out his people in the lords battells , against all the rest of the nations ; in that hee seeing these enemies which made the first attempt and onset upon israel so mightily revenged by god , might hence assure his faith , that god would goe on with him , as he had now begun , untill hee had given them actuall and full possession of that good land which he had promised them so long , and so often . now from this first part of the text wee may note , . that in our way to heavenly canaan , we must make account of many amalekites ; as israel cannot set forth towards canaan but amalek will meet them . israel going into egypt had no enemies ; but in their way to canaan never wanted them . a man may goe to hell merily , and never meet with amalekites to hinder him ; hee hath wind and tide with him . but let all the israel of god resolve in their way to meet with amalek , to fight with amalek , to overcome amalek , else there is no hope of ever seeing canaan ; wee must not expect rest till we be thorow the wildernesse . . we hence learne , to write up gods mercies and deliverances in a booke of remembrance ; and as israel keepes a register and catalogue of gods mercies and favours towards us , our friends , our countrey , our prince , our magistrates and ministers ; yea build up altars in our hearts , to hold the mercies of god before our eies . for , . nothing can more hearten our faith , than the view of the monuments of gods favour and gracious dealing of god with us . . the renewing of them upon our selves and memorie , perpetuateth every gift of god , and makes us as thankfull as if we had newly received them . . nothing doth more binde the lords hands from doing us good than the oblivion of his mercies : when as every thankfull acknowledgement of old favours is but the invitation of a new ; so as it is a gainefull dutie . many have beene our deliverances publique and private , of the church and kingdome , of our prince and people , of our own persons and estates , when many amalekites have risen against us ; but where are our bookes of remembrances ? where are our altars or our sacrifices ? where is our iehova nissi , in which we proclaime god to be our banner and covert , as the words import ? it was but one of ten of the lepers that returned to give thankes for his cleansing . for i will utterly put out the name of amalek from under heaven . in this second part of the text are two things . . the author of the reuenge . . the severitie of it . the author or person executing this reuenge , is the lord , who saith here , i will doe it . his arme is strong , and power unresistable ; who can turne him backe ? yea although he appointed and raised meanes to doe it , as saul and david , yet hee challengeth the revenge to be his owne . . the severitie of this revenge , in that the lord will utterly destroy him with a totall and finall destruction ; and is not satisfied in overthrowing the kingdome and dominion only , unlesse he put out the name and memorie of them from under heaven . all which noteth a great detestation and an utter abolishing of this people . quest. why ? what cause was there of such severitie in this execution ? answ. the cause was the fierce wrath of amalek , against gods people the israelites ; if amalek bee fierce against the people of god , god will bee fierce against amalek . now the fierce wrath of amalek appeared against israel , because , . it was unnaturall , for amalek was of the same bloud and neere kinred with israel : amalek was the sonne of eliphaz , the sonne of esau by tymnah his concubine ; as esau and iacob were brethren : so as they forgetting bloud and kinred , nourish an unnaturall wrath , and raise an unnaturall war against the people of god. . it was causelesse ; we reade not of any cause given them by israel , but such an old canker as was from the beginning in cain against his brother abel : such an inbred envie of gods mercy towards his servants , joyned with a malicious desire of spoyling them , resteth with wicked men at this day , that some of them will not looke on a godly man so much as on a mastive ; or if they doe , it is with a cains countenance , cast downe on their brethren . yet can they devise no cause more than amalek could , only god giveth more testimony to israel than to amalek . . as it was without cause , so it was without example : amalek was the first enemie that set upon israel , after they came out of egypt : this began to all the rest , and were first in the unjust vexation of israel ; and therefore god will make them examples to all nations under heaven , according to that prophecie of balaam , numb . . . hee looked on amalek and said , amalek was the first of the nations , namely , that came out against israel . but his end shall be destruction . . it was crafty and cowardly done : they give israel no warning , nor offer faire termes of war , but steale upon them , and fall upon the weakest ; and when they were weake and weary , and scattered the remnant of israel , deuteronomie . . thus because they ioyne with force , fraud in spoyling israel , the lord taketh his peoples part , and scattereth them with a terrible revenge . doct. in this dreadfull menace of so severe a revenge against amalek , wee note that the destruction of all the enemies of gods people shall be both certaine and severe , as might specially be exemplified in pharaoh , haman , zenacherib , herod , iudas , iulian , and other noted enemies , whom neither greatnesse nor power , nor any other meanes could save from the severest strokes of gods revenge : for , . as amalek riseth up against the people of god , so doe all the rest of the enemies : and this neere relation betweene god and his people , maketh this sinne out of measure sinfull , and procureth a most severe revenge . how furiously doe great princes vse to revenge upon those that deface their images in their coines ? but there is not the meanest of saints , upon whom this great king of glory hath not stamped and engraven his owne image . with what severity are the lawes executed upon burglaries , that breake into mens houses , to rob and spoile ? especially upon sacrilegious theeves that breake into , and rob churches and oratories ? the church is the house of god , and the temple of god : if any man destroy the temple of god , him will god destroy . how fiercely did david revenge upon hanun and his countrey , for offering abuse to his servants ? and are not the lords servants as neere and deare to him , as davids servants were to their lord ? and yet there is a neerer relation : for the church is the lords spouse , his wife , the delight of his eies . what , saith ahashuerosh of haman that proud amalekite , will he wrong the queene in my sight ? and immediatly they covered his face . much more shall their faces be covered with shame , that wrong the spouse of iesus christ before his face . . the malice of the enemie is levelled against god : whatsoever they pretend , the ground of the hatred is god himselfe , the light , the image , and grace of god ; against whom they reach as high as they can . this is directly noted in amalek , who yet had other pretenses , deut. . . he feared not god : and he that feareth not to wrong gods people , feareth not god himselfe : now because wicked men are fighters against god himselfe in his people , and touching them , they poare in the apple of his eie ; he taketh all the wrong done to them , as done against himselfe , and bringeth the mischiefe as an arrow shot upward , upon their owne heads with such severitie , as is due to the high blasphemous and stout giants , who challenge the lord himselfe into the field . . the iustice of god cannot but bring perdition upon his enemies , thess. . . it is iust with god to recompence tribulation to them that trouble you . they are mercilesse to the church , and the lord shutteth up his mercy from them ; as they have measured to others hee measureth unto them . what law can be more iust than the law of retaliation and requitall ? the tyrants themselves cannot but acknowledge the iustice of it , as adonibezek , as i have done so god hath rewarded me . now if it be just in the lord to bring the crueltie of a wicked man executed upon other as wicked as himselfe upon his owne head ( which was the case of adonibezek ) how much more in the fierce revenge of the wickeds malice against the innocent servants of god ? . the lord himselfe undertaketh to see execution done upon the wicked , as here upon amalek ; and therefore it shall bee done to purpose . for , . god writeth in a booke of remembrance , all the cruelties of wicked enemies against his people , as here in amalek , both in respect of god to punish , of iosuah to revenge , and of israel to rejoyce in the lords care and partaking with them . . god writeth their persons to destruction : partly by his threatning , gen. . . i will curse them that curse thee . ier. . . israel is an hallowed thing , all that eat it shall offend , evill shall come on them , saith the lord. and partly by his oath , for the lord hath sworne ( as against the rich men of israel that oppressed the poore ) by the excellencie of iacob , surely i will never forget any of their works , neither can remember them , but to destroy their names , and blot out their memories from under heaven . vse . to terrifie the enemies of the church : seeing their hatred of gods people is a token unto them of perdition , and nothing can save them from the curse of god , and that irrevocable sentence , ezech. . . because thou hast a perpetuall hatred , and put the children of israel to flight , as i live , saith the lord , i will prepare thee unto bloud : and bloud shall pursue thee . which was no truer against mount seir , than shall be certainly verified of all the enemies of god and his people . now , whereas most men harden themselves against such burdens of the word of the lord , by sundrie delusions and misconceits , it will not bee amisse to meet with some of them ; that the rubs being removed , and the way cleered , this our exhortation may be the more successefull . many sowre enemies of the church suppose themselves out of the reach of this reproofe ; because they doe not by open force waste the church of god , as saul did , nor are up in armes against it , as turks and papists , and such as stand in open hostilitie against the truth , they cannot be perswaded that they are enemies . to whom i answer ; that there be millions of secret and under-hand enemies , besides these who with amalek raise up forces against the israel of god , and these enemies i range into three ranks . for they are either . mentall . . verball . . actuall . . thou mayest be an enemie in affection and desire , as when out of hatred thou wishest and desirest evill and hurtfull things to befall the people of god , in whole or in part . thus balaak did but desire and affect to curse gods people , and this is called a warre against israel . cain shewed himselfe a cursed enemie , as well in casting down his lookes upon his brother , as in rising up to slay him . . thou shewest thy selfe an enemie also ▪ when in words thou doest utter and pronounce hurtfull speeches against godly men : david saith of his enemies , that they invented words against him . doest thou bely the saints , cast names of reproach upon them , raise or revive reports against them ; and art thou not an enemie ? was not haman that proud enemie hanged on his owne gallowes , for such inventions and suggestions against israel ? . thou mayest be a cruell enemie , and carrie thy selfe closely in many under-hand practises , though thou marchest not so furiously under satans standard , as some other professed enemies doe : as if thou beest a scoffer , a derider , and mocker of godly men or their godly practises . ismael laught at isaak , and this is called a persecution . christ was flouted and mocked on the crosse , and this was not the least part of his passion . if thou canst vex the childe of god in his trouble , & persecute him whom god striketh , adding affliction to his bonds , or secretly say to thy selfe , so , so , thus would wee have it , thou mayest easily discerne thy selfe an enemie . . if thou doest unfit and disable them from doing good , or settest hand to cast them out of their godly course , thou expressest not the smallest enmitie . nebuchadnezzer shewed his hostilitie , not onely in swallowing up the church as a dragon , but also in making her as an emptie vessell , and casting her out . pilates wife would not have her husband shew himselfe an enemie to christ , by having an hand against him . wouldst thou not be an enemy then ? have nothing to doe against any innocent and godly man. . if thou defendest not godly men in godly wayes . ierico strucke never a stroake against israel that wee reade of , but because ierico opened not the gates to israel , it is said to warre against israel . meroz was cursed as an enemie , because shee came not out to helpe gods people . he that gathereth not with christ scattereth , and the threatning is , that not onely those that warre against the church shall fall , but those also that stand not out for it . whosoever then thou art , that according to thy place and meanes servest not the church , that art not readie to put both thy hands under the feet of it , to doe it all the good which is laid in thy power to doe , thou canst expect no other but to be reckoned & ranged among the churches enemies , for truth hath spoken it , that the nations and kingdomes that will not serve the church shall perish , esay . . . others thinke it good swimming with the streame , and that it is good policie to joyne with the stronger side : they see the enemies set up aloft , and magnifie themselves , because they have power in their hand , and grace of times to bring about all that they desire . on the other hand , they see the poore church under hatches , without helpe in herselfe , or from others , and therefore tread over the hedge where it is lowest , to speed themselves the better in their owne projects . but to these enemies i say , . that all their combinations with the wicked , be they never so potent , cannot stay them from perdition , unlesse they be stronger than the lord ; and though they magnifie themselves against the church , and seeme to beare all downe before them , yet must they fall : for what god hath written hee hath written . all their power is but the power of chaffe against mightie whirle-winds ; all their glorie and advancement against the poore members of the church , is but as the strength and stinke of dung unto him , as is said of the midianites , and iabin , and sisera , who perished at endor , and were made as the dung of the earth , psal. . . who can now ( besides the enemies themselves ) beleeve that they stand on the stronger side , while they stand against that side , with whom the strong lord standeth ? . as far are they deceived in their conceit , that thinke the church is helplesse and friendlesse , while they see few or no great ones step in to take her part . for is israel a widow ? or hath the lord forsaken her ? no , no , her husband leaves her not , nor dieth away from her , as other husbands doe ; but ever liveth , and ever loveth her , and will suffer no man to doe her wrong unrevenged ; but will rebuke even kings for her sake . . others see no great danger in all these threatnings , they are none of the greatest friends of these strict professors , neither doe they see it safe to be so forward , and yet they thrive and prosper well enough : to whom i answer ; . that the lord is not so unmindfull of his threatnings as they suppose ; is it to bee prosperous to be stricken with blindnesse of minde , and hardnesse of heart , and so goe on blindfold as pharaoh to destruction ? or is it such happinesse for a malefactor , ready for execution , to have his eies covered by the hangman ? holy david could desire no greater revenge against most desperate enemies , than that their eies might be blinded . besides , when the lord vexeth them with many secret pulls and pinches in themselves , both inwardly by terror of conscience , and selfe accusing thoughts ; as also outwardly in their estates , or names , or friends and posterity ; might they not discerne ( if they were not wilfully blinde ) that gods iustice sleepeth not , but is in his way , and that one way or other hee powreth out present wrath upon the families that eat up iacob , ierem . . . . forbearance we say is no payment , so as if the lord for the time of his patience , suffer wicked men to goe on to fill up the measure of their sinnes , yet the longer the blow is a fetching , the heavier it will be , the smart whereof is so much the more grievous , as it commonly overtaketh them in their rest , and in their rust , and watcheth to heare them say , peace , peace , and then suddenly falleth upon them : for god will avenge his elect which crie unto him night and day ; yea though he suffer long for them ; i tell you ( saith christ ) he will avenge them quickly . . thou that hast present peace in thy pursuit of godly men , little knowest thou what god is brewing and bringing on thee : pharaoh said a great while , who is the lord ? but the lord was preparing to make him know him . haman in his bitter hatred of the iewes may bee invited to the queenes banquet ; but little knoweth hee how neere mischiefe is unto him . herod went on a while stretching out his hand against peter and iames , but little knew he that god was preparing lice to eat him up . shemei cursed david with an horrible curse , and carried it a great while after davids death ; but at length he knew that hee had spoken it against his owne life . and most memorable was that example of the iewes , who carried the death of the sonne of god forty yeares , and never bethought themselves ; but when they thought all was forgotten , then came the lord like a lion upon them , and teared , and spoiled , and paid them once for all , and wasted and scattered them with so fearefull a curse as never befell any nation under heaven : the which lieth upon them and all their posterity even till this day . let this move all men to feare to offer the least reproach or injurie to the least of gods children . wise men are afraid to incurre the kings indignation ; and therefore it is said , that in hesters time the feare of the iewes fell upon the land ; so let the feare of gods children fall upon thee , whosoever hast formerly distasted them : and let it binde thy hands and thoughts , from conceiving or acting the least evill or hard measure against them . vse . to comfort the church of god in these threatning times , when gebal and ammon and amalek have gathered and combined their forces against this citie of god : for , . if we looke towards god , he hath undertaken to revenge the just quarrels of his people ; that if themselves would put up the wrongs and oppressions inflicted by the adversaries , yet the lord will not put them up , or passe by them without revenging them . adde hereunto , that he hath written in a booke the ruine of her foes ; neither can they prevaile in their purposes , so long as the lord turneth an enemie , and fighteth against them that provoke him . let the enemies lift up their heads and hands aloft , and speake presumptuously against the mountaines of israel , yet feare not worme iacob , nor faint thou citie of god , thou hast the hand of the highest lifted up for thee , and the arme of the almighty stretched out for thy defence and safety . . if we looke to the enemies , they are many and mighty , but amalekites ; we have to doe with cruell enemies , but accursed in their persons , in their enterprises , and in all the wicked meanes of accomplishing the same : and if we looke a little into the resemblance , we shall see that as romish amalek have notably expressed the like cruelty with these in our text ; so shall they meet with the same certaine perdition : they being written by god to destruction as truly as the former . for , . amalek signifieth a smiting people , and of all religions , never was any so fierce or smiting as romish amalek , their cruelty transcendeth the barbarous cruelty of turkes or scithians ; no degrees of men could avoid their strokes with both their swords : they make no difference of men , but strike at princes and people , kings and kingdoms , they smite the living and the dead , and make no bones to blow up three whole kingdomes at once with one terrible blow or stroke . the blowes of the old amalekites were gentle and soft to the blowes of this smiting amalek . . amalek then came forth against israel presently upon their deliverance from pharaoh , presently upon the fruition of manna from heaven , and waters out of the rocke : amalek cannot endure gods grace to israel , in those means of their sustentation , nor yet in the pillar of the cloud and fire for their safety and direction . even so the romish amalekites presently encampe themselves against the people of god , so soone as ever they are gotten out of the darknesse and bondage of egypt . wilfull enemies are they against the grace of god , and against the word of his grace , which is the mannah and water of life , for our refection thorow this our wildernesse . . amalek was the first enemie that israel had , after their comming out of egypt , and waged war against israel to hinder them from going into canaan , and not onely by force but by fraud , they spoile the people of god ; for they come as grashoppers in multitude , and destroy the fruit of the earth , and leave no food for israel , so as israel was exceedingly wasted . even so the romish amalek and antichrist , was one of the first enemies of the church of the new testament , he began in his forerunners in the apostles daies presently after our redemption wrought by iesus christ from the hellish pharaoh , and ever since her rise , hath laid in the way of the israel of god , to hinder them from the heavenly canaan , and hath by force and fraud wasted the church ; sending into our kingdomes besides forcible instruments of violence , and infinite bloudshed , innumerable armies of seducing priests and iesuits , who would have left the people of god no food by the word and sacraments : and not only robbed them of their spirituall meanes , but in their temporall state ; by crafty conveyances carving to themselves whatsoever fat or sweet the kingdomes of the earth have affoorded . . amalek forgetteth all kindred , and all bonds and respects of nature ; they regard not that they were of the same bloud with israel , which might have beene some restraint to their fury . so the romish amalekites forget all naturall bonds , and most heathenishly lay themselves in the vaults & caves of blacke darknesse , for the destruction of their owne naturall and loving prince ; with purpose to spare neither root nor branch . old amalek would eat up and destroy their enemies countrey ; these amalekites like so many vipers would eat up the bowels of their owne mother , and native country . duke medina his sword knew no difference betweene a protestant and a papist : no more doth the powder and iron barres , but send up suddenly to heaven as in a fiery chariot , even them of their owne religion : such fiery zeale as carried alphonsus diazius out of one kingdome into another , to kill his owne brother iohn diazius with his owne hands , for surenesse , only because he was a protestant . old amalek cannot equall these savages and monsters , with whom no respect of age or sex , no degree of honour or learning , no plea of religion nor iustice , no instinct of humanity or manhood it selfe , can prevaile for a drop of mercy or pitie from them . . amalek commeth cowardly upon israel , and smiteth the hinmost , and falleth upon the women and children in their fainting and wearinesse . the same course doe the romish amalekites take in their plots for seduction , and destruction . their seducing priests fall upon the weaker sex and sort , as the devill did at first , and overcome first the weake and faint ones , such as lag after their colours : as cowardly as the old amalekites encountred israel , so also doe these . nay they come in warlike manner after they had declared themselves enemies : but these digge deepe and fetch their counsells as low as hell ; and under the habit and profession of friendship and loyaltie , cowardly lay traines and engines of death , which can no more be perceived , or prevented ( but onely by the piercing eie of god ) than can the issues of the next age . . amaleks warre was ill grounded and prospered accordingly ; for god turned it to the great good of his people ; who were . exercised by them . . experienced in the goodnesse of god , and in his gracious deliverance . . enriched and provided of armour , and other necessaries by the spoile of amalek . as unprosperous have beene the wars of romish amalek , and their plots and projects have turned against themselves , and to the advantage of the truth , and the churches professing the same . god hath strangely discovered the treasons against the lords people and his anointed ones , and mightily broken their armes and powers both by sea and land . such as have risen up against the lord have fallen before him . and though now of late they advance themselves as if all were to their hearts desire ; yet wise men see them no great gainers , and were they greater than they be , whosoever shall patiently wait to see gods whole worke together , shall doubtlesse rejoyce to see no difference betweene their gaines and amaleks against israel , but onely that their confusion and overthrow shall be more dreadfull and fearefull , as their sinnes have beene most catholique and execrable . . as amalek after a doubtfull war must be overcome by israel , and written to perpetuall destruction ; so the church hath justly deserved to sustaine a doubtfull conflict by romish amalek : but after the triall of the church amalek shall be foiled , being long since written to perpetuall destruction , for when the childe is corrected , the rod shall be cast into the fire . . if we looke to our aids and succours , we need not feare the issue of our conflict against amalek . for , . we never want a valorous and victorious ioshua , to lead us and fight for us against amalek . that ioshua was a noble generall , with whom the lord was , and none was able to stand before him , so as he set his foot on the necks of five kings at once : but he was but a type and shadow of our ioshua a mighty captaine , and an heavenly leader , that great michael that treadeth upon the necks of all kings and tyrants that rise up in armes against him and his people . that ioshua was in the valley ; but ours is upon the hill of his heavenly glory far exalted above all his enemies . . as israel had not only ioshua fighting in the valley , but also moses praying on the hill ; so wee have many mosesses lifting up hands , and praiers , which are powerfull and prevalent against amalek . and whereas we finde much unworthinesse in our praiers , and our hands grow feeble , we have an aaron our heavenly high-priest , strengthning our armes and praiers , which praiers joyned with the power of ioshua , shall bring downe the proudest amalekites that ever ware triple crowne , and put to rout all forces levelled against the israel of god. when the angell came to gedeon and said , the lord be with thee , thou valiant man ; hee replied , if the lord be with us , why is it thus ? why doth amalek prosper ? why doe they prevaile so long ? why doe they triumph with great hopes to goe on , to carry the victory ? if romish amalek be a people written to destruction , why see we no meanes of their overthrow ? answ. . we need not feare the braggs of those that use to triumph before victory : the end of a thing is better than the beginning , saith salomon . the issue of the doubtfull warre shall undoubtedly joyne the churches happy triumph with their finall overthrow . . after the lord had written this sentence against amalek , he staied execution foure hundred yeeres till sauls time ; but in the end ( the time of his patience being expired ) he forgat not the accomplishment . so amalek may prevaile awhile for the sins of the church : and we must not grudge to allow the lord the time of his patience , which though it may wait many ages , yet at last will he assuredly rise up in most sharpe revenge , and utterly destroy the kingdome and memory of amalek from under heaven . . the church may thanke her selfe in part that amalek prevaileth still over her . for , . whereas the lord hath commanded us to remember what amalek hath done to us in our way , and repeateth it againe , forget it not , we forget the strait injunction : we remember not what they did to us in queene maries daies , but have forgotten those furious flames and times . we have forgotten what amalek did to us in . and remember not that they digged a sulphureous pit in . wide enough to swallow three whole kingdomes . now while wee so easily forget that which wee are commanded to remember , what marvell if god rub our memories , by suffering them to be pricks in our sides and eies still ? . neither doe we remember the lords oath , to have war with spirituall amalek . . neither doe we remember that it is the dutie of all the israel of god to fight with god in blotting out their remembrance , though the charge be very strait , deut. . . thou shalt put out the remembrance of amalek from under heaven : as god taketh his churches part against amalek , so the church must take gods part in this great worke , which the lord will effect both for them , and by them . . it is likely also we lift not up our hands so fervently and so constantly against amalek as we ought . if moses hold up his hands , israel prevaileth . . it may be wee are wanting in encouraging and strengthning the enfeebled hands of our mosesses . how could israel have expected to prevaile against amalek , if in stead of rearing up moses his hands , they had turned him off the hill with despight and contempt , and taken up some amalekite into his stead ? how can popish amalek but prevaile , if popish priests shall finde any where better entertainement than faithfull preachers , who are so many mosesses , and men of god , who would stand in the gap , and are indeed the horsemen and chariots of israel ? oh therefore deare brethren let us awaken our selves , and in this tempest by the loud voice of our praiers , awaken christ who seemeth to sleepe in his ship with us . let us ply the lord earnestly , and binde him by his owne promise . gods promise and his peoples praiers are mighty canons and battery against the thicke walls and towers of romish amalek . while the papists are some at their beads , and some at their swords , let us get us to our fortresse of faithfull and fervent praier , and we shall not onely see the omnipotence of praier , but the impotencie and flight of amalek . did not our hands fall downe , and our praiers grow feeble , we should fill our hearts quickly with triumphant joy over them , our hands with their spoiles , and our mouthes would runne over with the praises of god , for our deliverances from the power and plots of such fierce and implacable enemies . even so let thine enemies , those accursed amalekites , perish , o lord , but let them that love thy name be as the sunne when he riseth in his might . amen . finis . notes, typically marginal, from the original text notes for div a -e iudg. . . esr. . . sam. . . iudg 〈…〉 in hoc serviunt domino magistratus in quantum sunt magistratus , cum ea faciunt ad serviendum illi , quae non possunt facere nisi magistratus . notes for div a -e ier. . . gen. . . gen. . , . numb . that they might not be swallowed up with them . . . revel . . . revel . . . bellarm. ribera , alcusan . ba●on . viegas , lessi●s , malvenda , &c. augustin . orosius , eus●b . hieron . tertull. beda , victorinus , oecumenius . similis superbia . similis perfidia . ecclesia similis est foeminae quae ex antiqua soelicitate excidit , ac signa tantum habet : ornament●rum en●m suorum th●cas & arculas habet , op●bus autem sp●●●ata est . isidor . p●lusio● . lib. . epist. why rome papall is called the great whore. prov. . . prov. . . marian. de reg . lib. . cap. . similis s●atus . similis exitus . ier. . . . rev. . . & . . ier. . . rev. . . ier. . . rev. . . . mente . . matth. . corpore . . cito . ier. . . longe . totaliter . finaliter . nos exivimus ab illis corpore , ill● a nobis animo : nos ab illis loco , illi a nobis fide : nos apud illos reliquimus fundamenta parietum , ill● apud nos fundamenta scripturarum : nos egressi sumus ab ill●s secundum aspectum hominum , illi a nobis secundum iudicium dei. chrysost. de haereticis in oper . imperfect . in matt. cap. . h●m . . . idolatry . isa. . . king. . . ier. . . that romanists are formall idolaters . orat. in christ. nat . . cost●r . bellarm. de idol●lat . lib. . cap. . iohn . . cruelty . ier. . . & . . rev. . . . . rev. . . kings . psal. . , . prov. . . revel . . . . . thess. . ierem. . acts . . notes for div a -e gen. . . gal. . . ier. . . iudg. . king. . . ier. . . ●sa● . . isa. . . resemblance of romanists with amalek in . things . iudges . ▪ deut. . . . exod. . . exod. . ● . iudg. . . the second part of the theatre of gods ivdgments collected out of the writings of sundry ancient and moderne authors / by thomas taylor. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing t estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the second part of the theatre of gods ivdgments collected out of the writings of sundry ancient and moderne authors / by thomas taylor. taylor, thomas, - . beard, thomas, d. . theatre of gods judgements. , [ ] p. printed by richard herne, london : . supplement to thomas beard's the theatre of gods judgements. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately 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text creation partnership web site . eng providence and government of god. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the second part of the theatre of gods ivdgments . collected out of the writings of sundry ancient and moderne authors , by the late reverend divine dr thomas taylor , sometime pastor of aldermanbury in london . london , printed by richard herne . an. dom. . the second part of the theatre of god's judgments . chap. i. gods remarkable judgements against pride . as in the two former learned tractates , bearing title of the theatre of gods iudgements inflicted upon the severall breaches of the ten commandements ; so now , to these we adde a third tract , of his most remarkable punishments of the seaven deadly sinnes ; and these illustrated by sundry notable examples , aswell domestick as forraine . and because pride was the first , which began in the angels , and hath since infected all mankinde , from our protoplasti ( our first parents ) adam and eve , and hath continued through all generations hitherto ; and shall in their posterity , even to the last dissolution : i derive my first discourse from that . there be foure sorts of pride , by which every insolent and arrogant man discovereth himselfe : for instance , when those good parts ( if he have any ) of which he is possest , he apprehendeth meerely to spring from himselfe ; or when those which he acknowledgeth to be conferred from above , he attributeth to his owne merit ; or when he boasteth to have , what indeed hee hath not ; or when despising others , he covets to be singular in himself . this sinne was borne in heaven , but so suddenly precipitated thence , that it could never since finde the way backe againe thither : all other vices are onely at warre with these particular vertues , by which they are overcome ; as inchastity , chastity ; bounty , avarice ; wrath , patience ; and so of the rest : pride is not with that contented , as to oppose humility and obedience , but it rageth against all the vertues of the minde , and like a generall pestiferous disease , striveth to putrifie and infect them all : for pride in riches makes men the more covetous : in idlenesse , scorning labour ; in wrath , more outragious ; in gluttony , more intemperate ; in envy , more malicious : neither is there any mortiferous sinne , in which pride is not a supreame agent ; the signes thereof are boldnesse in language ; sullennesse in silence ; arrogance in mirth ; murmuring in melancholly ; and despising all others , doating upon himselfe . aesop being asked by chian , what he thought iupiter was at that time doing ? made answer , hee is now dejecting the proud , and exalting the humble . and the famous philosopher aristotle , spying a rich young man ( but altogether unlearned ) strutting along the streets , with a proud affected gate ; and his eyes so elevated towards heaven , as if hee despised the earth , whereon he troad ; came to him , and said , friend , such as thou thinkest thy selfe to be , i wish i were ; but to be such as thou art , i wish onely to mine enemie . this also socrates with great modesty reproved in alcibiades , who finding himselfe suddenly puft up with his extraordinary abundance in riches , and much to glory in his many spoyles and victories , he drew him into a private gallery ; and shewing him a cosmographicall table of the world , bid him looke in what part of the map he could spy all his great trophies and triumphs ? and when hee answered him , they were not there to be seene ; socrates replyed , cur igitur ob illa superbis , quae circa nullam terrae partem existunt ? that is , why then art thou so proud of these things which are not visible in any part of the earth ? neither was the church it selfe free from this sinne in the dayes of learned saint bernard , who in one of his sermons thus complaines . thou shalt see many in the church , who from obscure parentage being ennobled , and from poverty made rich with pride , so suddenly tumor'd and tympanized , that forgetting from whence they came , have contemned their parents , and blusht at their owne births : thou shalt see also some pernicious persons aspire unto ecclesiasticall honours , and then pretend to themselves a seeming sanctity , by changing of their vestures , not their vices ; and their manner of habit , not their mindes ; esteeming themselves to deserve that dignity which they have insidiated by deceit , and which ( i scarce dare say ) have attributed that to their merit , which they have bought with their money . but as the smoake , which of its owne nature is blacke and obscure , yet covets to ascend from a light and bright flame ; but in the midst of its violent reluctation , resolves it selfe into aire ; and so vanishing , loseth both nature and name : so the proud and ambitious , howsoever coursly and obscurely parted , yet will elevate and advance himselfe above others ; yet in his striving to stand high , is often precipitated , and loseth both his place and memory ; behold ( saith the prophet ) he that lifteth up himselfe , his minde is not upright ; but the iust shall live by his faith . yea , indeed , the proud man is as he that transgresseth by wine , therefore shall he not endure , because he hath enlarged his desire as the hell , and is as death , and cannot be satisfied ; but gathereth unto him all nations , and heapeth unto him all people : shall not all these take up a parable against him ? and a taunting proverbe , and say , ho , he that increaseth that which is not his ! how long ? and be that ladeth himselfe with thicke clay ? shall they not rise up suddenly that shall bite thee ? and awake that shall stirre thee ? and thou shalt bee their prey ; because &c. how pride hath beene severely punished by the almighty , we finde frequent examples in the holy text : it was punisht in our first parents by their exile out of paradise . in the builders of babel , ( who said , come let us build us a citie and a tower , whose top may reach up to the heaven , that we may get us a name , &c. ) in their scattering over the face of the earth , and the confusion of their languages : in sodome and gomorrah , by raining down fire and brimstone upon their cities and people : in miriam the sister of moses , by leaprosie : in korah , dathan , and abir●m , for their pride , and rebellion against moses ; the ground clave asunder that was under them , and the earth opened her mouth and swallowed them up , with their families ; and all the men that were with korah , and all their goods ; so they and all that they had went downe alive unto the pit , and the earth covered them , and they perisht from amongst the congregation : in goliah the philistime , slaine by the hands of david : in sheba the sonne of bicri , who lift up his hand against the king ; by having his head cut off , and cast over the walls to ioah , captaine of the hoast : in absalom , who tooke such pride in his haire , that it after became his halter : in destroying of davids people , for his pride in numbring them : in adoniah , who for demanding abishag the shunamite to wife , ( who had layen in his fathers bosome ) was slaine at the commandment of solomon , by the hand of benaiah the sonne of iehojadah : in benhadad king of aram , rabsakeh and zenacharib : in olofernes the great captain of the assyrian hoast , slain by iudith at the siege of bethulia : in haman the son of hammedatha the agagite , whom the great king ahashuerosh exalted , and set his seat above all the princes that were under him ; whose pride growing up with his promotion , at length advanced him to a gibbet fiftie foot high , upon which in the glory of his ambition he was strangled : in nabuchadnezar , and balthassar king of the chaldeans : in the great king antiochus , who went up towards iudea and hierusalem , with a mighty people , and entred proudly into the sanctuary , and tooke away the golden altar , and the candlesticke for the light , and all the instruments belonging thereto ; and the table of the shewbread , and the powring vessels , and the bowles , and the golden basons , and the vayle , and the crownes , and the golden apparrell which was before the temple , and brake all in pieces : he brake also the silver and gold , and the precious jewels , with the secret treasures that he found , and then departed away into his owne land. but the same proud prince comming after with great dishonour from persia , the god almighty stroke him with an invisible and an incurable plague , by a paine in his bowels , which was remedilesse , and which grievously tormented him in the inner parts ; for so he had tormented other mens bowels with divers cruell and strange torments ; yet would not hee cease from his arrogance , but swelled the more with pride , against gods owne people to destroy them ; and commanded to haste his journey for that purpose : but so it was , that he fell downe from the chari●t that ranne swiftly , and all the parts and members of his body were bruised . thus he who but a day before thought hee might command the flouds , ( such was his luciferian pride , beyond the condition of man ) and to weigh the high mountaines in the ballance , was cast on the earth and carried in an horse-litter ; declaring unto all the world the manifest power of god : so that the wormes came out of his body in abundance , and his flesh dropt from his bones with paine and torment , and all his army was grieved at his smell : no man could now endure him because of his stinke , who but a little before , thought with his hands he might reach the starres of heaven : and then ( though too late ) he began to abate his haughty and peremptory insolence ; when being plagued , he came to the knowledge of himselfe by the just scourge ' of god ; and by his inward torments which every moment increased upon him : and when he himselfe could not abide his owne favour , he said , it is meet for man to be subject to god , and that he who is but mortall should not oppose himselfe against his maker . the like punishment we reade of in the person of nicanor , who came unto mount sion , whom the priests and the elders of the people went forth of the sanctuary to salute peaceably , and to shew him the daily burnt offerings for the king ; but he laughed at them and derided their devotion , accounting them meerely prophane , and spake proudly , and sware in his wrath , if iudas and his hoast be not delivered into mine hands ; if ever i shall returne in safety , i will burne up this house , &c. and so departed thence in great fury : but observe the event of his so great ostentation and insolence . iudas after some few dayes ( though against infinite oddes ) having slaine nicanor in battaile , and routed his whole army , he caused his head to be struck off , and that arme and hand which he had so proudly lifted up against the temple of the god of israel , and brought them to hierusalem , and there caused them to be hanged up , as a remarkable judgement . but not to dwell on those , frequent in the holy text : i come now to the like examples gathered from ethnick and morall remembrancers , and out of them give you onely a taste to prevent surfet , till i fall upon those more familiar and moderne . alexander the great , in his height of potency , and supereminent fortune , contemning the remembrance of his father philip , would be called god , and commanded himselfe to be stiled the sonne of iupiter hamon ; who notwithstanding in the sufferance of many heats and colds , his subjection to humours and passions , his enduring of smarts and wounds , and all other infirmities belonging to man , would not be sensible of his mortality ; till in the very apex of his sublimity he was treacherously poysoned , and so most miserably expired . and nero , the arch-tyrant since adam , after he had filled the earth with many insolencies , and rome ( the theu worlds metropolis ) with infinite rapes , murders , and massacres , not sparing his neare kinsman germanicum , his corrivall in the empire , nor his great grave and learned tutor and master seneca ; to make himselfe unparalleld in all kinde of parricidy , he caused the wombe of his owne naturall mother agrippina to be ript up before his face , onely in an ambition to discover the place of his first conception ; notwithstanding which inhumanities , hee was so inflamed with an ardent desire of future memory , that by a publike edict he proclaimed that the moneth april should lose its ancient name , and be called after his owne appellation , nero ; and the citie of rome , neropolis : yet this proud man in the end , being quite abandoned and forsaken of all his sycophants and oily flatterers , was glad to fly from his royall court to seeke refuge in a rustick cottage ; and with greater terrour to his owne conscience , then before he had used tyranny upon the carkasses of others ; he was compelled to fall upon his sword , his body being after , most contemptibly dragg'd through the streets of the citie , with more bitter execrations and curses , then before he had lived houres or minutes . another , called varus pergaus , was so infected with the adulatory assentations of his flatterers , buffoones , and trencher-flyes ; that hee was brought to perswade himselfe to be of all faire men , the most beautifull ; of all able men , the most sinnowie and strong ; of all understanding men ; the most prudent and wise ; and that in all kindes of musick and melody , he could out-play and out-sing even the muses themselves : but this poore effascinated wretched creature , when hee had long fooled and spent the prime and best of his age , in this vaine and idle false conceit ; he grew towards his end to be strangely disfigured and deformed in visage , feebled and disabled in his vigour and strength ; idioted and besotted in his understanding and sence ; and so farre from song or harmony , that his unlamented death was accompanied with his owne shreeking , and howling . we further reade of one menecrates , a rare physitian , who in his practise had done many extraordinary cures upon severall patients , insomuch that he was held in a generall admiration ; especially amongst those to whom he was best knowne : who having gathered to himselfe a competent estate , or rather a surplusage of meanes , that he presumed no casualty or adverse fortune was any way able to decline him to necessity or want ; he then in a proud and insolent ostentation , puft up with the vanity of his owne fancie , admitted all sickly and diseased persons to have free accesse unto him : for whose cures he demanded no other satisfaction or reward , but that they should acknowledge him their new creator , not contented to be called by the name of apollo , or aesculapius , the two imaginary gods of physicke , and chirurgery , but his ambition was to be called iupiter himselfe : yet soone after being quite abandoned by his owne art , and forsaken by his fellow physitians , he suddenly died of an incurable impostume . neither have emperours , kings , and princes , with other sages and seeming wise men , beene onely tainted with this superarrogant haughtinesse and ambition ; but this miscellane sinne , which hath intruded it selfe into all delinquencies and malefactions whatsoever , claimeth a predominance over all estates , qualities , functions , manufactures , sexes , and ages ; whether in court , citie , campe , or country : from the scarlet to the russet , from the scepter to the sheep-hooke , the tetrarch to the tradesman . for instance , the rurall girle being a little flattered , shall be easily perswaded to be a rare courtly gentlewoman : nay , even kitchen-maides have held competitorship with court madams ; no lesse proud , though perhaps lesse painted ; and the very course coridon will scarce give precedence to the complementall courtier , thinking himselfe as well accommodated in his rustick russet , as the other in his richest raiment . in the like manner i could goe thorow all qualities , and a minimo ad maximum , from the least to the greatest , which for brevities sake i omit ; desiring rather to satisfie the judicious reader with matter then manner ; the substance , and not shadow of discourse . and yet to looke a little further into the nature of this deadly sinne , which hath all the other , its concomitants and attendants . plato saith , he that knoweth himselfe best , esteemeth himselfe least ; and husbandmen better value those eares of graine which bow downe their heads from the stalke , and waxe crooked , then those that erect themselves and stand upright ; because they presume to finde more corne in the first than in the last . pride ( saith saint augastine ) is the mother of envy , and he that knoweth how to suppresse the mother , may easily finde the way to bridle the daughter . lewis the eleventh king of france , was woont to say , that whensoever pride sate in the saddle , mischiefe and shame rid upon the cropper : one compareth it to a ship without a pilot , still tost up and downe upon the seas by the winds and tempests ; another to a vapour , which striveth to ascend high , and then vanisheth into smoake first , and after returnes to nothing . in briefe , pride eateth gold and drinketh blood , and climeth so high by other mens heads , that in the end it breaketh its owne neck . i cannot stand to divide it into severall branches or heads , but proceed directly on to historie . let all such , prided in their owne selfe-conceited knowledge and wisedome , be attentive to a story extracted from a learned and grave spanish chronologer ; by him to this purpose related . alphonsus king of spaine , being a very wise , learned , and discreet prince , was woont to devise many darke and difficult problems , proposing them to his lords and peeres ; to shew his owne excellent wisdome , and to taske their ignorance , who had spent their time in more loose and idle studies : amongst others there was a knight in the court called don pedro , one who was very confident in his owne wisedome , and would undertake to make solution of what difficulty soever the king at any time propounded ; of which hee so insolently boasted , that comming to the kings eare , he was much incensed thereat ; and to let him know what distance his weaknesse had from essentiall wisedome , he caused him to be sent for ; and when he , according to his summons made appearance before him , the king at the first , to humour his selfe-conceit , began much to applaud his witty and ready answers , which not a little pleased him , but at the length concluded somewhat more sharply , telling him that he would propose three problems ; of the interpretations of which , if hee could not within one and twenty dayes give him a true and plenall account , both his life and goods were immediately forfeit to the crowne ; and this sentence notwithstanding any meanes or mediation , no way to be altered . the three questions were these , which he delivered unto him in writing : the first , what hath mans labour most increast , yet of it selfe desires it least . the second , what hath to man most honour gain'd , and yet with least lust is maintain'd . the third , what thing is it men soonest rue , yet they with greatest charge pursue . these he no sooner received , but the king with a contracted brow departed , and so left him ; by which he might easily conjecture in what a dangerous streight he was now environ'd : and returning very sad home , and having long ruminated upon these riddles , but wanting an oedipus to unfold them , he grew into a deepe melancholly , insomuch that he abstained both from meat and sleepe : which observed by his daughter petronella , a faire and beautifull virgin , of some sixteene yeares of age , or thereabout , she so farre insinuated into her fathers discontents , and to know the cause thereof ; that at length upon her great importunity he unfolded the whole matter unto her : who after some pawse , began greatly to comfort him , and told him she would interpose her selfe betwixt him and all danger ; who though he had little hope to be relieved by her , yet out of his indulgence towards her , not willing to crosse her , especially in so desperate a case , he told her hee would be swayed according to her direction ; which was , that upon the day prefixed she might goe with him to appeare before the king , and that to her he would commit the solution of these questions ; which was agreed upon betwixt them . imagine the day come , and the king attended by his lords and peeres , seated in his throne , to expect don pedroes answer ; who presenting himselfe before his majestie , attended with his daughter ; ( who was very sumptuously attyred ) besought his majestie , that whilest he himselfe was silent , he would vouchsafe to heare what his daughter could say concerning these problems before propounded . the king much taken on the sudden with her beauty and modest behaviour , and in a great expectation whether shee were able to deliver her selfe in language answerable to the former , gave her free liberty of speech ; when bowing her face to the earth , and after setling her selfe upon her knees , she began as followeth : wonder you may my royall leige , that so grave and experienc't a knight as my father here present , should lay all his fortunes both of life and livelyhood , upon so weake and infirme an apprehension , which cannot be better expected from my tender yeares , and immature knowledge ; yet since his confidence is so farre built on me , and your high majestie so gracious to accept of me , i make bold thus further to proceed . touching the first question , what hath mans labour most increast , yet of it selfe desires it least . in my weake understanding , i take it to be the earth , the mother of all creatures , rationall or irrationall , sensitive or vegetative ; which though men daily digge and delve , plow or furrow , mine and undermine , trenching her sides and wounding her intrayles , not suffering her to have the least cessation of rest in any of the foure seasons ; yet she in her owne fertility and annuall vicissitude without these injuries , is able of her selfe to yeeld herbs and flowers , grasse and hay , plants and trees , with food and sustenance in abundance to all creatures bred upon her ( still teeming ) wombe ; who , as she delivers them into the world , not onely fosters and cherisheth them , but when their date is runne , and their time expired , receiveth them again into her owne breast , from whence they had their first being . touching the second , i take it to be humility ; which teacheth a man how to rule his affections , and to keepe a mediocrity in all his actions . the high creator dwelleth in heaven , and if wee arrogantly lift up our selves unto him , he will fly from us ; but if we humbly bow our selves before him , he will descend downe upon us . humilitas animi , sublimitas christiani ; in humility is a christian mans mindes sublimity : it stirs up affection , augmenteth good will , supports equity , and preserves a common weale in safety ; it is apt to repentance , hungring after righteousnesse , and conversant in deeds of mercy : it hath brought these good things to passe , which no other reason or vertue could effect : and whosoever shall desire to ascend where the father is , much first put on that humility which the sonne teacheth ; and most happy is the man whose calling is high , and his spirit humble ; of which vertue i may truely conclude with your question , man hath by that most honour gain'd , and yet with least losse is maintain'd . the third the most basely vile , and yet the highest valued ; the most cursed to mannage , yet the most costly to maintain ; in my ignorant conceptions i hold to be pride : which being first hatched in heaven , in an instant , precipitated lucifer and his angels headlong into hell : which perceiving humility to be honourable , desireth often to be covered with the cloake thereof ; least appearing alwayes in its owne likenesse , it might thereby be the lesse regarded . i shall not need much to amplifie the vice , nor to aggravate the sinne ; a spice whereof ( may i speake it with pardon ) hath beene discovered even in this my best beloved parent : and to avoide prolixitie , it is that thing men soonest rue , and yet with greatest charge pursue . with which answer so modestly delivered , and in a kinde of matron-like gravity , ( rarely to be found in one of her tender and young yeares ) the king was so highly raptur'd , that he not onely received her father into former grace , but spake openly , ( being then a batchelour ) that had she beene borne of noble bloud , he would have made her his queen and royall consort ; and taking her from the earth , caused her to stand before him : when instantly newes was brought him that an earledome was then fallen unto the crowne , which he presently for her sake conferred upon don pedro her father : of which she taking advantage , fell downe againe upon her knees , to give the king thankes for so great an honour bestowed upon him ; for which she prostrated unto him in all humble manner her life and service , adding withall some words to this purpose : my royall liege , excuse my over-boldnesse , if i challenge your majestie of your kingly word and promise past unto me before all this presence ; who demanding of her wherein he was any way ingaged ? she made reply , but late great sir , you said that were i noble , you would accept of my unworthy selfe as your royall bride and spouse : then pardon my presumption if i thus farre prompt your memory , to put your highnesse in minde that i am now not onely ( by your grace ) ennobled , but an earles daughter ; at which word covering her face with her hand , shee concluded in a bashfull and modest blush : all which so highly pleased the king , that making good his princely word , he gave order for the present celebration of their nuptiall . this history though it have a comicall conclusion , yet is pertinent to the discourse now in agitation ; for don pedroes pride of knowledge was sentene't with death , and his life , ( howsoever redeem'd by his faire and vertuous daughter ) was immediately forfeit by the doome of the king ; and therefore the judgement in justice , howsoever not in execution , remarkable . we reade in the french chronicle of one iordaine of lisle , by nation a gascon , and nephew to pope iohn the two and twentieth of that name , a man of a most high and insolent spirit , daring any thing though never so facinorous , cruell , inhumane , or bloudy , building all his heinous and horrid acts upon the greatnesse of his unkle ; who after he had beene pardoned for eighteene capitall crimes , still grew more impious and shamelesse , ( former mercy making him still the more presumptuous ) at the last being apprehended and brought to paris , he was arraigned , convicted , and condemned by charles the fourth , ( surnamed the faire ) king of france ; where notwithstanding his great allyes , he suffered like a common felon and murderer on the gallowes . it is credibly reported also of a proud italian gentleman , borne in genoa , who in a single duell having the better of his antagonist in the field , insomuch that he disarmed him of his weapon ; and the other now standing at his mercy , he fell to parle with him upon these termes , that there was no way for him to escape immediate death , but by abjuring his christianity and renouncing his saviour , to which the other through base timerousnesse assented ; of which the victor taking divelish advantage , even in the midst of his most impious apostasie , he stab'd him to the heart and slew him , uttering these ( more then heathenish ) words : before i had been onely revenged upon thy body , but now i have sent both thy body and soule to the devill , and that 's a revenge which deserves a chronicle : but what became of this firebrand of hell , and limbe of the devill ? being apprehended for the murder , and his diabolicall proceedings in the act being related to the judges ; as a terrour to others he was first committed to the rack , and after many other insufferable tortures , despairing of all mercy from god , having shewed no compassion towards man , he most miserably ended his life . one herebert , earle of vermendoys in france , was of that haughty and insolent spirit , that he durst lay hands upon his soveraigne , charles , king of france ( surnamed the simple ) who caused him to be imprisoned , and under whose custody hee shortly after died at peroune ; which seem'd for a time to be smothered , and he still subsisted in his former eminencie : but where man seemeth most to forget , god doth remarkably remember ; nor doth he suffer deeds of such horrid nature to passe unpunished in this world , what vengeance soever he ( without true repentance ) reserveth for them in the world to come ; as it is observable in this present history : for lewis the fourth , the thirty third king of france , by lineall discent , comming to the crowne , ( being the sonne to the before-named charles the simple ) and loath that so grosse a treason committed against his father , should be smothered without some notable revenge ; ( being very ingenious ) he bethought himselfe how with the least danger or effusion of bloud , in regard of the others greatnesse and alliance , how to bring it about ; and therefore he devised this plot following . he caused a letter to be writ , which he himselfe did dictate , and hired an english-man who came disguised like a poste to bring it unto him as from the king his master , at such a time when many of his peeres were present ; and amongst the rest this herebert was amongst them : this suborned poste delivereth the letter to the kings hands , hee gives it to his principall secretary , who read it privately unto him ; who presently smiling , said openly , most sure the english-men are not so wise as i esteemed them to be : for our brother of england hath signified unto me by these letters , that in his countrey a labouring-man having invited his lord and master to dine with him at his house , and he vouchsafing to grace his cottage with his presence ; in the base requitall of so noble a curtesie , he caused him to be most treacherously slaine : and now my brother of england desireth my counsell , to know what punishment this fellow hath deserved ? in which i desire to be instructed by you my lords , that hearing your censures , i may returne him the more satisfactory answer . the king having ended his speech , the lords were at first silent , till at length theobant earle of bloyes was the first that spake , and said , that hee was worthy first to be tortured , and after to be hanged on a gibbet ; which sentence all the lords there present confirmed : and some of them amongst the rest , much aggravating the punishment , which also herebert earle of vermendoys did approve and allow of : whereupon the kings officers , who by his majesties appointment then waited in a with-drawing roome of purpose , seised upon him with an armed guard : at which sudden surprise hee being much amazed , the king raising himselfe from his seat , said , thou hebert art that wicked and treacherous labourer , who didst most trayterously insidiate the life of my father , thy lord and master ; of which felonious act thine owne sentence hath condemned thee , and die thou shalt , as thou hast well deserved : whereupon he was hanged on a gibbet on the top of a mountaine called lodan , which since his execution is called mount hebert to this day . bajazet the great emperour of the turkes , who in his mighty pride thought with his numerous army to drinke rivers dry , and to weight the mountaines in a ballance ; who had made spoyle of many nations , and with tyranny persecuted the christians , dispersed through his vast dominions : who compared the world to a ship , and himselfe to the pilot : who commanded the sayles , and secured the helme : yet afterwards being met in battaile by scythian tamberlaine , and his army being quite routed , his person also taken prisoner in the field , the conquerour put this untamed beast into an iron cage , and caused him to be fed from the very fragments and scraps from his table ; and carried along with him whither soever hee marched , and onely then released him from his imprisonment , when he was forced to stoope and humble his body as a blocke to tread upon , whilest tamberlaine mounted upon his steed : but here ended not gods visible judgements against this usurper , persecutor , and tyrant ; who in despaire rayling upon his prophet mahomet , in whom he had in vaine trusted , against the iron grate in which he was inclosed , beate out his owne braines , and wretchedly expired . infinite are the examples to the like purpose , but i will leave those forraine to come to our domestick , extracted out of our owne chronologers , and first of king bladud . who was the sonne of lud hurdribras , and after the death of his father , was call'd from rome , where hee had studied darke and hidden arts , and was made governour in this isle of brittain , in the yeare of the world foure thousand three hundred and eighteene , ( for so testifieth gualfride polichronicon , and other ancient remembrancers . this bladud was altogether devoted to the study of magick and necromancy , and very expert in judiciall astrology , by which he is said to make the hot baths in the towne then called caerbadon , but now bath ; which citie he is said to have erected . this king caused the art of magick to be taught through his realm , and ordained schooles and schoole masters to that purpose , in which hee tooke such pride and presumption , as that he thought by it all things were possible to be done : so much the devill , the first master and founder of that art had deluded him so farre , that at the length having called a great confluence of his people about him , he made an attempt to flie in the arre , but fell upon the temple of his god apollo , where he brake his neck , his body being torne and bruised after he had raigned twenty yeares ; leaving a sonne called leire to succeed him , and continue his posterity . goodwin , earle of west saxon , in the time of edward the sonne of egelredus , was of that insufferable ambition , by reason of his great revenues , and numerous issue , ( for he had five sonnes and one daughter ) that he swayed the whole kingdome , and almost compulsively compelled the king his soveraigne , to take his daughter edith to wife : after rebelling against the king , and forced with his sonnes to depart the land , yet after he made such meanes , that hee mediated his peace , and was reconciled to him 〈◊〉 but amongst all his other insolencies he was accessary to the death of the kings brother , or at least much suspected to be so , which was the first breach betwixt his soveraigne and him : but so it happened in the thirteenth yeare of the raigne of this king edward , earle goodwin upon an easter monday sitting with diverse other lords and peeres of the kingdome , at the kings table in the castle of windsor , it happened one of the kings cup ●ea●●●s to stumble , and yet well to recover himselfe without falling ; and not spilling any of the wine : which earle goodwin observing , laughed aloud and said , there one brother helped the other , ( thereby intimating that the one leg or foot had well supported the other from falling . ) to which words the king instantly replyed , and so might my brother alphred have bin still living to have helped and supported me , had not earle goodwin supplanted him by death : at which words being startled as conceiving that the king suspected him of his brothers murder , thinking to excuse himself of that horrible act ; he said to the king , sir , i perceive by your speeches late uttered , that some who are no well-wishers of mine , but rather seeke to poyson my reputation with your majesty , have possessed you that i have been accessary to the death of your brother ; and proceeded further ( having then a piece of bread in his hand , ready to put into his mouth ) but so may i safely swallow this morsell , as i am altogether innocent and guiltlesse of the act : which streyning to eate , he was therewith immediately choaked at the table ; which the king seeing , and observing the strange judgement inflicted upon his perjury , he commanded his body to be drag'd frō thence , & conveyed to winchester , & there buried . but marianus and some others write , that he was not choaked with bread , but upon his former false protestation , dining with the king upon an easter monday at winchester , he was suddenly struck with a dead palsie , and died the third day after . neither did gods judgements upon him end here , but after his death all his lands in kent ( which were very spacious and great , were eaten up and swallowed by the sea , and turned into dangerous quick sands , on which many a goodly vessell hath since beene shipwrackt , and they beare the name of goodwins sands even to this day . harold the second sonne of earle goodwin , after the death of his elder brother swanus , aswell heire to his fathers insolent and aspiring spirit , as to his earledome and lands : in the twentieth yeare of the raigne of the before-named edward the confessor , he sayled into normandy to visit some of his friends ; but by adverse windes , and a sudden tempest at sea , he was driven upon the province of pountiffe , where hee was tooke prisoner , and sent to duke william of normandy , who inforced him to sweare , that hee should marry with his daughter when she came to mature age ; and farther , that after the death of king edward , he should keep the crowne of england to his behoofe , according to the will of the confessor : to both which articles having solemnly sworne , he was dismissed from the bastard duke , and with great and rich gifts sent backe to england . but after the death of edward , in the yeare of the incarnation , one thousand threescore and sixe , harold forgetting his former oath and promise made to duke william , he caused himselfe to be crowned king of the lande ; who was no sooner warme in his throne , but harold harfoot sonne to canutus , with a puissant hoast of danes invaded the realme , whom harold of england met in a set battaile , slew him hand to hand , and discomfited his whole army ; for he was of an invincible hardinesse and valour : which victory was no sooner obtained , but newes was brought him that william of normandy was landed with a potent army , to claime his right and interest he had in the crowne of england , by the last testament of edward the confessor ; with these tydings being thoroughly heated , he marched with all speed from the north , scarce suffering his army to rest by the way , to give the normans battaile , betwixt whom was a dreadfull and bloudy conflict : but when the victory rather hovered over the english then the other , harold after many deepe and dangerous wounds , was shot into the eye with an arrow and slaine . in whose death may be observed gods heavy judgements against price and perjury . of my first sinne , namely pride , none hath ever beene by our english chronologers more justly taxed then that french gerson , pierre gavestone , the great misleader and seducer of edward the second ; whom though his royall father king edward the first , sirnamed long-shanks , upon his death-bed caused to bee banished ; yet the sonne was no sooner inaugurated and admitted to the government of the realme , but contrary to the wils of all his lords and peeres , he caused his exile to be repealed , sent for him over , and advanced him to great honour : in which he demeaned himselfe like a proud upstart , or as our english proverbe goes , like a beggar set on horsebacke , who is ready to ride poste to the devill : for whose sake the king committed william lancton bishop of chester ( in the second yeare of his raigne ) to the tower , because he had perswaded the king against his minion , for which the barons of the realme , and especially sir henry lacy , sir guy , and sir aymery de valence , earle of lincolne , of warwick and pembroke , to whom the late king had given charge for his exile upon his death-bed , wrought so farre by their power , that contrary to the kings will , hee was avoyded the land , and banisht into ireland for that yeare , whither his majestie sent many secret messengers with rich gifts to comfort him , and made him chiefe ruler of that countrey . but in the third yeare of his reigne , divers grudges and discontents began to arise betwixt the king and his nobles , insomuch , that for quietnesse sake , and in hope of his amendment , he was againe repealed , but more and more increased in his insufferable insolence , insomuch , that having charge of all the kings jewels and treasure , he went to westminster , and out of the kings jewell-house tooke a table and a paire of trestles all of pure gold , and conveyed them ( with other precious gems ) out of the land , to the great exhausting and impoverishing of the same : by whose wanton effoeminacies , and loose conditions , he drew the king to many vitious courses , as adulteries , and the like : which mischiefes the lords seeing daily to increase , they tooke counsell againe at lincolne , and notwithstanding the kings main opposer , he was a second time confined into flanders , but in his fifth year was again sent for over , when not able to contain himselfe from his immoderate luxury , as he demeaned himselfe far more arrogantly than before , insomuch that he disdained and had in contempt all the peeres of the land , giving them much opprobrious and despightfull language , wherefore seeing there was no hope of his amendment , with an unanimous consent they vowed to rid the land of such a caterpiller , and soon after besieged him in the castle of scarborrow , and taking the fort they surprised him , and brought him to gaversed besides warwicke , and the nine and twentieth day of ●une smote off his head . thus was gods just doom against his pride , luxury , and avarice . but there succeeded him both in ambition and the kings favour , of our own natives , the two spencers , the father and the son , his great minions and favorites , who both in wealth , power , and pride , overtopt all the nobles of the land , commanding their soveraigne , and confounding the subjects , of whom you may reade in the records of the tower , that in the fourteenth year of this edward the second , hugh spencer the elder , for his riots and extortions being condemned by the commonalty , and expelled the land , an inventory of his estate being taken , it was found by inquisition that the said spencer had in sundry shires fifty nine mannours , and in his possession of his own goods and chattels , twenty eight thousand sheep , one thousand oxen and steeres , twelve hundred beeves with their calves , fourty mares with their coltes , one hundred and threescore drawing horses for the teame , two thousand hogges , three hundred bullockes , in his cellar fourty tonnes of wine , he had moreover six hundred bacons , and fourscore carcases of martinmasse beeves , six hundred muttons in larder , ten tonnes of sider , besides his provision of ale , ( for beer in these dayes was not known ) thirty six sackes of wooll , with a fair library of bookes , and other rich and costly utensils ; his armour , plate , jewels , and ready money , amounting to more than an hundred thousand pounds ; but what in the end became of all this mag●zine ? this spencer being after called home by the king , and restored to all his former estate , mauger the queen and the chief peeres of the realme , she with an army pursued the king , with these his proud favourites ; the father she surprised in bristow , ( which town the king had fortified and left unto his charge ) himselfe for his better safeguard flying with his son into wales , whither she pursued them , and se●sed upon them both , bringing sir hugh the elder , and sir hugh the younger to hereford , where upon the morrow following the feast of simon and iude , at bristow sir hugh spencer the father upon a publique scaffold lost his head , and his body was after buried at winchester ; and upon saint hugh's day following being the eighteenth of november was sir hugh his son drawn , hanged , and quartered at hereford and his head sent to london , and was set upon a pole amongst other traitours , of whom a poet of those times made this short epitaph . funis cum lignis à te miser ensis & ignis , hugo securis equus , abstulit omne decus . and thus paraphrased or interpreted in old english , suiting these times . with ropes wert thou bound , and on the gallowes hunge , and from thy body thine head with sword was kit , thy bowels in the fire were thrown , and burned long , thy body in four parts eke with axe was slit , with horse before drawn , few men pittying it , thus with these torments for thy sinnes sake , from thee wretched hugh , all worldly wealth was take . and these were remarkable judgements of such as being raised from humble and mean fortunes to high and eminent posture through pride and vainglory , attributed that to their own merit which is onely due to their maker . i come next to sir roger mortimer , who being highly puft up with the favour that he had from queen isabel , who in the minority of her young son edward swayed all , during the imprisonment of her husband edward the second , whether by the queenes consent or no , i dare not say , but of most assured truth it is , that this roger caused the king to be removed from kenelworth castle to the castle of barkley , where by his direction and command he was most bloodily and inhumanely murdered . after which edward his son ( the third of that name ) at the age of fifteen yeares was crowned king , but for a time kept in a kinde of pupillage under the queen and mortimer , betwixt whom there was suspected to have been too much familiarity , in whose power was all the management of state , and many things past by them to the great dishonour of the kingdom . this mortimer was by the king made earle of march , who imitated king arthur by keeping so many knights of the round table , to whom he allowed both meat and meanes , and bore himselfe in that high straine , that he had in contempt the greatest peeres in the land , but in processe of time he was surprised in votengham castle , and from thence sent prisoner to the tower of london , when a parliament being called in the fourth year of the king , he was convicted of five articles : first , of the murder of the king ; next , that he had dealt perfidiously betwixt our nation and the scots ; thirdly , that he received certain summes of money from sir thomas duglas , and caused to be delivered unto them the church called rugium , to their great advantage and englands prejudice ; fourthly , that he had got unlawfully into his possession much of the kings treasure , and wastfully mispent it ; and lastly , that he was more private with the queen than was to gods pleasure or the kings honour : of all which being convicted by the said parliament ; upon saint andrews day , next following he was drawn upon an hurdle to the common place of execution ( since called tiburne ) and there like a fellon and traitour upon the gallowes hanged , such is the end of greatnesse when it abandons goodnesse and honour , and opposeth it selfe against humility . great also were the arrogancies and insolencies of sir william scroop earle of wiltshire , and treasurer of england , sir iohn bushey , sir henry green , and others , in the time of richard the second , who by him greatly animated and incouraged , greatly vexed and oppressed the people , men advanced from the cottage to the court , and from basenesse to honour , who through their great pride forgetting from whence they came ; in their surplus of wealth , and height of ambition , were surprised in bristow by henry duke of lancaster ( as cankers and caterpillars of the common-wealth ) the son of iohn of gaunt , who then laid claim to the crown , and by him caused to be executed on a publike scaffold . infinite are gods threatning judgements to this purpose , of which there be infinite examples , but being loath to tire the reader with too much prolixity , i will conclude this tract against pride with one notable president as much ( if not more remarkable ) than any of the former . in the time of king henry the eighth , thomas wolsey archbishop of yorke and cardinall , had in his hall daily three tables or boards , mannaged by three principall officers ; a steward , who was alwayes a priest ; a treasurer , no lesse degreed than a knight ; and a controwler , who was by place an esquire ; he had also a cofferer , who was a doctor of divinity ; three marshals , three yeomen ushers in the hall , besides two groomes , and almners : in his kitchen belonging to the hall , two clerkes of the kitchin , a clerke controller , a surveyour of the dresser , a clerke of the spicery , ( and these kept a continuall messe in the hall ) two master-cookes , and of other cookes labourers and children of the kitchen twelve persons , four yeomen of the ordinary scullery , four yeomen of the silver scullery , two yeomen of the pastry , with two or three pastulers under the yeomen . in his privy kitchin he had a master-cook who wore alwayes satten and velvet with a great chain of gold about his necke , with two other yeomen and a groom , in the scalding-house a yeoman and two groomes , in the pantry two yeomen ; in the buttery two yeomen , two groomes , and two pages ; in the chandry , two yeomen ; in the wafery , two yeomen ; in the wardrobe of beddes , the master of the wardrobe , and ten other persons attending ; in the laundry , a yeoman , and a groom , thirty pages , two yeomen-purveyours , and one groom ; in the bake-house , a yeoman and two groomes ; in the wood-yard , a yoman and a groom ; in the barne one ; in the garden , a yeoman and two groomes ; a yeoman of his bardge , a master of his horse , a clerke of the stable , and a yeoman , a sadler , a farrier , a yeoman of his chariot , a sumptur-man , a yeoman of his stirrop , a muleter , and sixteen groomes of his stable , every one keeping foure geldings ; porters at his gate , two yeomen and two groomes ; in the almnery , a yeoman and a groom . in his chappell he had a dean , who was a great divine , and a man of excellent learning ; a subdean , a repeater of the quier , a gospeller , an epistoler , ten singing priests , a master of the children-quiristers , twelve seculars being singing men of the chappell , ten singing boyes with a servant to attend upon them ; in the revestry , a yeoman and two groomes , besides divers retainers who repaired to his palace at principall feasts . the rich furniture of his chappell almost exceeded apprehension , for jewels and sumptuous ornaments continually there used , where have been seene in a procession about the hall foure and fourty rich copes all of one suit , with crosses , and candlestickes , and other furniture of great value ; he had moreover two crosse-bearers , and two pillar-bearers in his great-chamber ; and in his privy-chamber , a chamberlain and a vice-chamberlain , twelve gentlemen-ushers , besides one continually in his privy-chamber , and six gentlemen-waiters , he had ten lords to attend him , and every one had two gentlemen to attend upon them , onely the earle of derby had five allowed him ; he had of gentlemen , cup-bearers , carvers , sewers , and the like , to the number of fourty persons , six yeomenushers , eight groomes , and yeomen that daily waited in his chamber fourty five . sixteen doctours and chaplaines besides those of his chappell continually waited at his trencher , with the clerke of the closet , two secretaries , two clerkes of the signet , and four counsellours learned in the lawes , and for as much as it was necessary , for divers officers of the chancery to attend him ; namely , the clerke of the crown , a riding clerke , a clerke of the hamper , a clerke of the wax , and a clerke of checke ; he gave meanes and allowance to them all ; he had also four footmen cloathed in rich coates with his armes imbroidered upon them ; an herald at armes , a serjeant at armes , a physitian , an apothecary , four chief musitians with their consort , a keeper of his tents , an armourer , an instructer of his wards , two yeomen of his wardrobe of robes , and a keeper of his chamber continually in the court ; he had moreover in his house the surveyour of yorke , a clerke of the green-cloath , and all these were with him uprising and down-lying , and dieted at his charge ; he kept in his great-chamber a continuall table for the chamberers and gentlemen-officers , with a messe of young lords , and another of young gentlemen ; nor was there any officers gentlemen or other persons of account , but were allowed some one , some two , some three servants to attend them , which no question grew to a mighty number , besides officers extraordinary , retainers and sutors who might come freely and dine in the hall without any to contradict them : and thus far out of his checke role , whereby we see his exceeding greatnesse , but of which grew such pride , that he blushed not to prefer himselfe before his soveraigne , in these words , ego & rex meus , i and my king. but to conclude with him , this potent prelate falling after into a praemunire , forfeited his whole estate to the crown , and then ( though late ) confessing , that if he had sought so much to honour god as he had strived to honour his king , he might still have continued in his revenew eminently : and being deprived of all his power and pompe , riches and substance , and brought almost to the extremest indigence and penury , being sent for from yorke to london , ( as some have supposed to answer for his life ) he fell sicke by the way , and in a poor friery ended his wretched dayes not without suspition of poyson ; and such have been gods judgements from the beginning against this first and capital of the seven mortall sinnes called pride , of which i cease to write further , and proceed to the second . chap. ii. of gods just judgements inflicted upon envious persons . envy is defined to be a grievance and sorrow for the thriving and prosperity of others , who in his heart would kill the happinesse of his neighbour , and before god is held no better than an homicide , the hebrews call it kineah and kanno , which is emulation or envy , in which we are said four wayes to offend ; first , when we grieve at the good estate or fortune of another man , as fearing because of his ability , he may be also willing to endamage us or others . secondly , when we repine at another mans felicity , because we have not what he hath , nor abound with the like abundance and riches , and this the philosopher cales zelus , and the first may be in some kinde held laudable , if we emulate a man for his vertues and goodnesse seeking by imitating to exceed them , but if it be for temporall goods it may be brought within the compasse of sin . the third is , when we maligne another man , because he injoyes these temporall blessings which he doth not deserve , and such vexation , because it is concerning riches and honour , which happen both to the worthy and unworthy alike , by the philosopher it is called nemesis , which though aristotle approves , yet our christian religion will not allow . the fourth is , when we are sad and troubled at our neighbours increase in wealth and substance , because he exceedeth us , and we are not so rich nor so well possessed as he ; and this is plain envy in her own naturall and absolute colours , and is alwayes evill , and is a mortiferous sin , because we grieve at that at which we ought to rejoyce ; namely , the prosperity of our neighbour , and this the schoolmen distinguish into three branches , mortall , veniall , capitall . that is called mortall , when it is hatched and premeditated , nay prosecuted by the consent of reason , because it directly opposeth the charity due from us to our neighbour . that which is called veniall , is an emulation bred meerly in sensuality or wantonnesse , when there was no preceding of the consent of reason : and as they are the first motions , so they are held to be idle and imperfect . the third is called capitall , because from it ariseth susurratio , that is , a muttering or murmuring behinde ones backe , striving to darken or ecclypse the reputation or good name of another in secret . next detraction , when openly we scandall or revile any man to lessen his worth , or darken his glory . then exultation , when we triumph or rejoyce in the disastre or distresse of our neighbour . next affliction , when we are grieved and discontented at his prosperity . and lastly , od●um , or hate , by which we are not onely sadded and molested at his happinesse , but withall we insidiate his estate , or malevolently desire his ruine . frequent are the texts in the holy scripture , against this sin of envy , and sundry examples to shew it hath been even from the beginning , and so continued through all succeeding ages : it was betwixt the two first brothers , for we reade genesis . . because god accepted abels offering , and despised that of cain , he was exceeding wroth , and his countenance fell down : ( among strangers ) because isaac had flockes of sheep and heards of cattell , and a mighty houshold , therefore the philistims had envie at him , insomuch that they stopped and filled up with earth all the wells which his fathers servants digged in his father abrahams time , &c. betwixt sisters , when raechel saw that she bare iaacob no children , she envyed her sister , and said unto her husband , give me children or i die . in iosephs brethren , who when they saw that their father iacob loved him more then them , they hated him , and could not speake peaceably unto him ; and when he dreamed a dreame and told it his brethren , the text saith , they hated him the more : against which you shall reade , levit. . . thou shalt not hate thy brother in thine heart , but thou shalt plainly rebuke thy neighbour , and suffer him not to sinne . thou shalt not avenge , nor be mindfull of wrong against the children of thy people , but shalt love thy neighbour as thy selfe : i am the lord. we finde in the twelfth of numbers , that when aaron and miriam murmured against moses , because he had married a woman of ethiopia , the lord was therefore angry with them , and immediately miriam was strook with a leprosie white as snow . saul envyed david , because the virgines in their songs and dances , gave to him but the honour of killing thousands , and to david ten thousands . in eliab the brother of david , who when he spake unto the men that stood with him , and said , what shall be done to him that killeth this philistime , ( meaning goliah ) and taketh away the shame from israel , &c. eliab this hearing was very angry with david , and said , why camest thou downe hither ? and with whom whom hast thou left those few sheepe in the wildernesse ? i know the pride and the malice of thine heart , that thou art come downe to see the battaile : in sanballat and tobias , who envyed and hindered the building of the temple , as you may reade in nehemiah . in the princes and officers of darius , dan. . . who sought an occasion against him concerning the kingdome , but they could finde no fault ; for he was so faithfull , that no blame could bee found in him . come to the new testament , or gospell : in the pharisees , mat . . who said to the disciples of jesus , why eateth your master with publicans and sinners ? again , luke . . then some of the pharisees said unto him , master , rebuke thy disciples . in the disciples of iohn , mat. . . then came the disciples of iohn to him , saying , why doe we and the pharisees fast often , but thy disciples fast not ? in the chiefe priests and scribes , matth. . . who when they saw the marvels that hee did , and the children crying in the temple , hosanna to the sonne of david , they disdained . in the jewes ; who when they were gathered together , and pilat said unto them , whether will you that i let loose unto you , barabbas , or iesus which is called christ ? they said barabbas . in the brother of the prodigall , luke . . now the elder brother was in the field , and when hee came neare unto the house and heard musicke and dancing , he called to one of his servants and asked what these things meant ? and hee said unto him , thy brother is come , and thy father hath killed the fat calfe , because he hath received him safe and sound : then hee was angry and would not goe in ; therefore came his father out and intreated him , &c. in the high priests and pharisees , iohn . . who gathered a counsell and said , what shall we doe , for this man doth many miracles ? if we let him thus alone , all men will beleeve in him , and the romans will come and take away both our place and the nation . then caiphas the high priest stood up and said , ye perceive nothing at all ; nor doe you consider that it is expedient for us that one man die for the people , and the rest perish not . in the rulers , elders , and scribes , acts . . then the chiefe priest rose up , and all that were with him ( which was the sect of the sadduces ) and were full of indignation , and laid hands on the apostles , and put them in the common prison , &c. and thus you see how envy hath beene in all ages : and most fitting it is that i first shew you the nature and condition of the sinne , before i come to the judgements inflicted upon it . this envy shooteth at others , and woundeth her selfe : lyons are knowne by their clawes , ravens by their feathers , cocks by their spu●res , and envious men by their manners ; who ( like syrian dogges ) barke at the starres , and spurne at what they cannot reach ; and is like lightning , which in the duskiest myst , or darkest fogge , will plainliest appeare . envy is the daughter of pride , the mother of slaughter and strage , the innovator of sedition , and the perpetuall tormentor of vertue : she is moreover the slime and impostume of the soule , a daily corrasive to him in whom she abideth ; a venome , a poyson , a mercury or quicksilver , which consumeth the flesh , and dryes up the bones : and of vices it is said , envy to be the most generall , pride the greatest , and lust the foulest . the envyed man doth many times forget , but the envious man doth never spare to prosecute ; and as griefe or paine is a disease of the body , so malice is the malady of the soule . it is a meere slave to its owne affections , and is found alwayes to waite at vertues elbow . alanus de plancta naturae with great elegancy saith thus : to the envious man anothers prosperity is his adversity , their adversity his prosperity : at their mirth they are sad , and in their sorrow they rejoyce : they imagine their owne riches to subsist in other mens poverty , and their poverty to be in other mens riches . the serenity of their neighbours fame they endeavour either by detraction to eclipse , or by silence to conceale . inglorious envy striveth to deface the glory of wisedome ; then which , no monster more monstrous , no dammage more dammageous , no torment more torturous , no sinne more contagious ; of blindnesse it is the abysse , the spurre to contention , the sting of corruption , the motions whereof are adversaries to humane tranquillity , of mundane temptations the instigators and inciters ; of a labouring minde the vigilant enemies , and of common peace and amity the combustuous disturbers . we reade proverb . . a seditious person seeketh onely evill , and a cruell messenger shall be sent against him . he that rewardeth evill for good , evill shall not depart from his house . the froward heart findeth no good , and he that hath a naughty tongue falleth into evill . and prov. . a man with a wicked or envious eye hasteth to riches , and knoweth not that poverty shall come upon him wisdom . . . inquisition shall be made for the thoughts of the ungodly , and the sound of the words shall come unto god for the correction of his iniquities : therefore beware of murmuring which profiteth nothing , and refraine thy tongue from slander ; for there is no word so secret that shall goe for nought , and the mouth that speaketh lyes slayeth the soule . it is the counsell of the wise man : eate not the bread of him that is envious , or hath an evill eye , neither desire his d 〈…〉 meates ; for ( as though he thought it in his heart ) bee will say , eate and drinke , but his heart is not with thee : thou sh 〈…〉 t vomit the ●arsel● that thou hast 〈◊〉 , and thou shalt lose thy sweet words , &c. the booke of wisdome 〈◊〉 us that through envy of the devill came death into the world , and they that hold of his side prove it : therefore let us be advised by saint peter , who in the second chapter of his first epistle saith , wherefore laying aside all malitiousnesse , and all guile , and dissimulation , and envy ; and evill speaking as new borne babes , desire that sincere milke of the word , that yee may grow thereby &c. but from the discovery of the foulenesse of the sinne , i come now to shew what severall judgements have beene inflicted upon it . and first to search forraine histories before we come to fearefull and tragicall examples , moderne and domestick of our owne , ( that the one may the better illustrate and set off the other . i begin with that incestuous brood of thebes , the two brothers eteocles and polynices , whose father oedipus , ignorant of his owne naturall parents , and having first most unfortunately slaine his owne father , and after retyring himselfe to thebes , by the solution of sphinxes riddle , married with his owne mother iocasta ( neither of them knowing their proximity in bloud ) and by that match swayed the kingdome : together with those two before-named sonnes , and two daughters , antigone and ismene , which he had by her . but at length having knowledge of that incestuous match made with his mother , he in griefe thereof with his nayles pulled out his owne eyes , and she in despaire strangled her selfe : after which the kingdome falling to the two brothers ; they first agreed to raigne monethly , and then yearely by turnes ; but soone after there grew such malitious envy betwixt them , that whatsoever the one did in his regency , the other when the power came into his hands , utterly abrogated and disanull'd , making new lawes , to the former quite contrary ; which also lasted but a moneth : for then the succeeder paid the resigner in his owne coyne . upon this grew faction , and divers partisans on either side ; some favouring the one , and some affecting the other ; in the end from threatnings and braves , it came to battaile and blowes ; in which the two brothers encountering hand to hand , in a single duell they interchangably slew one another ; whose envy in life was so irreconcilable and invererate , that it appeared after their deaths : for their two bodies being brought to be burnt in one funerall pile , the very flame was seene to divide it selfe , and burne in two parts , suting to their opposite soules and contrary conditions . another example of gods judgements against envy , greece affordeth us . perseus the sonne of philip , king of macedon : ( but not that philip who was father to alexander the great ) hee had an elder brother whose name was demetrius , a man of most approved honesty , and imitable condition ; whose knowne vertues his younger brother , of a malevolent and cumbred spirit much envying , framed a most scandalous and detracting inditement against him ; pretending that he had privately insidiated his fathers life and kingdom , and sold them both unto his enemies the romans ; of which by suborned witnesses , he had made such proofe , ( and bribing to that purpose ) prevailed so farre , that he was convented , convicted , and condemned , and most innocently suffered the rigout of the law , by having his head strooke off : but the king having had notice of these barbarous and injust proceedings , surprised with excesse of griefe , died not long after ; and this malicious fratricide succeeded in the kingdome : who now having all things answerable to his own desires , thinking macedonia too narrow a limit for his unbounded ambition ; he in great presumption not onely opposed , but invaded the roman empire , whose envy and detraction against his brother god thus punished : he drew him with all his puissant army neare unto the river of danubius ; where being encountred by the roman consul aemilius , he and his whole hoast were cut to pieces , and utterly ruined ; insomuch , that the power of the macedonians being utterly confounded , it became after subject and tributary to the roman empire : and thus his defamatory destruction conspired against another , fell upon his owne head ; and is still registred to his perpetuall shame and inflamy . it is reported of the roman emperour caligula , who was a man of infinite vices , that he never spared man in his rage , not woman in his lust , to whom sisters and strangers were alike ; he was so infected with this vice of envy , that in contempt of the most noble families in rome , from the torquati hee tooke the honour of wearing golden chains ; from the cin●innats , ( so called for their crisped and curled looks ) he tooke their haire , and caused them to be shorne to the skull ; and so of others : besides , from 〈◊〉 pompe●●s he caused the denomination of great to be taken away ; and aesius proculeus a very beautifull young man , because hee was for feature and favour preferred before him , he caused to be murdered : for which and other like vices hee was deposed from the imperiall purple , and put to a most base , wretched , and ignoble death . antoninus and geta were the two sonnes of the emperour severus , betwixt whom he divided the empire after his death . to antoninus was all europe allotted , and whole asia was the possession and patrimony of geta. bizantium kept a great garrison of souldiers for antoninus , and caloedon a citie of bythinia was the place of strength , to which geta trusted ; besides , the two great cities of antioch and alexandria were the royall and kingly feats for geta , and mauritania and numidia for antoninus ; who was of a dangerous and divelish nature ; but geta of a very curteous and affable temperature : for which he was the more envyed by the elder , and his attrocities and inhumanities as much disaffected by the younger . by which mutuall enmity those glorious victories which sever●s atchieved , and after by concord and peace enjoyed , to the great advancement of the empire ; were now almost wholly ruined . the empresse their mother fore-seeing some great and eminent disaster , gave them often very matron and pious admonitions , exhorting them to unity and concord ; but her indulgent and wholesome counsell nothing prevailed with them , for daily their discord , hatred , and bloudy practises increased , and the one was so jealous of the other , that they durst not eate nor drinke together for feare of poyson . in this mutuall feare they continued , till at the length antoninus grew so sicke of his brothers generall love and welfare , that his ambition is now to be the sole possessour of the whole empire ; and therefore in the dead of night , with other of his assasinates , he violently broke open his brothers chamber , and basely murdered him , even in the sight and presence of their mother ; not thinking hee was throughly dead , till he had cut the head from the body : this done , he excused the fact to the souldiers , and with large donatives so insinuated into their favours , that never was found who so much as repined at what was done ; nor was he sooner well seated in the throne imperiall , but he caused all the friends , well-wishers , and acquaintance of geta to be most cruelly put to death , sparing neither degree , age , nor sex , so that not one remained alive in the common-weale of rome : most of the rich senatours he caused to be slaine , and their forfeited wealth he distributed amongst his souldiers , who supported him in all his villanies ; he slew his owne wife the daughter of plantianus , and the sonne of pertinax : and such was his hatred to geta being dead , that he destroyed all the praefects , proconsuls , governours , and officers throughout asia , who had by him beene promoted to honour . but after all his rapes , incests , and ryots , murders and massacres , as possest with all the horrid and abhominable vices that have any name : as his life was detestable , so was his death remarkable ; being in the midst of his sinnes , without any repertance was most wretchedly slaine by his souldiers , at the instigation of macrinus after emperour . supplantation is one of the branches of envy , concerning which i have read an history to this purpose . a roman emperour in those dayes , before any christianity was professed amongst them , living in peace and tranquillity , and no sedition or insurrection being made in any of his dominions , so that the practise of armes was quite left off , and almost forgot : this emperour had a noble prince to his sonne , naturally inclined to prowesse and manhood , and wholly addicted to martiall exercises . but finding no imployment at home , he had a great desire to know what mil●tary exercises were abroad : wherefore making choyce of one gentleman to be his friend and companion , whom hee valued as a second selfe , furnisht with gold and treasure sufficient , unknowne to any , betooke themselves to sea ; and after much perillous navigation they landed in persia , at such time as the soldan had warres with the caliph of aegypt . the prince with his companion ( concealing his birth and countrey ) put himselfe under the soldans service , in which he so bravely demeaned himselfe , that he grew remarkable through the army , and none in all the hoast was able to compare with him in daring or doing , he so farre transcended them all : insomuch , that by his valour the soldan had many brave victories ; and having but one onely daughter , a lady of incomparable beauty , he had a secret purpose to take an advantage to bestow her upon him , with all the royalties of scepter , sword , crowne , and dominion after his decease . in processe it so happened , that in a dreadfull battaile fought betwixt the persians and aegyptians , the soldan was mortally wounded in the eye with an arrow ; yet his body he yet living , was safely brought to his tent by this roman prince , who before his death drew out a ring of great value , and gave it unto him , saying , my onely daughter upon my paternall benediction hath vowed and sworne , that whosoever shall deliver this ring from me to her , shee will without any scruple or evasion , accept him for her husband : and this i freely bestow on thee , and with these last words he expired . whose funerall being performed , and by his death the warres ended , the prince with this ring retires himselfe with his companion towards grand kayre , and by the way revealed unto his friend all that had past betwixt him and the soldan , concerning the princesse , and withall shewed him the ring ; who most perfidiously watching his opportunity in the night , whilest the prince was fast sleeping , he stole away the ring : and poasting to the court , presented it to the lady , who accepting both of it and him , the false imposter had her to wife , and was crowned king of persia. for which affront , not able to right himselfe , his great spirit was so afflicted , that he grew into a dangerous and deadly feaver ; yet before his death he writ a letter , and sent it to his father and the senate , in which he discovered the whole passage of the businesse as is before related , and then died : who by embassadours informing the queene and the state of persia , the truth of all which was confirmed by the dying princes letter . the impostor at length confessed all , but because he had been their king , the state would not put him to death or torture , but delivered him to the roman embassadors to dispose of him at their pleasure : who carrying him to rome with the body of the dead prince , he was doomed to be shut alive into the princes sepulchre , where the trayterous wretch most miserably finished his dayes . a second to the like purpose wee reade in the history of the popes : which tells us that pope nicholas being dead , one celestine , a man of a sincere and innocuous life and conversation , was by a common suffrage advanced to the papacie , who bore himselfe with all humility and piety ; whose godly life one of the proud cardinals envying , and ayming to supplant him , hee preferred a young kinsman of his to waite in his chamber ; who growing in favour with his holinesse , the cardinall gave him a long trunke of brasse , through which hee whispered in the popes eare divers times when he was slumbering , that it was gods will , and for his soules safety , to resigne the father-hood over to some others , and himselfe to lead a private religious life ; which being often done , took in him such impression , as in a publike consistory he told them what revelation he had from heaven : humbly desiring , that with their good love and leave he might resigne his great charge , and betake himselfe to a private and monastick life ; which motion this cardinall seconded , and by bribery and gifts ( having many friends ) and partisans on his side , by his voluntary resignement was elected pope in his steed by the name of boniface . who now attaining to the height of his wishes , and being feised of the tripple diadem , was not ashamed openly to boast how fraudulently hee came to that high ecclesiasticall honour , growing therewith more proud , haughty , and insolent , insomuch , that he pick● a quarrell with lewis king of france ; and would have forced his personall appearance to acknowledge him for his supreame father and master ; which because the king denyed , he excommunicated his clergy , and interdicted his realme , curfing him and his subjects with bell , booke , and candle : but at length the king , troubled and tyred with his so many contumacies , sent a knight called sir guillam de langaret with a troope of souldiers , who so well awaited their opportunity , that as the pope was riding from avignon to one of his castles in provence called poursorge , he surprised him , and brought him prisoner into france , then put him into a strong tower , where for want of food he was forced to eate the flesh from his armes , and so died● of whom the story gives this character , that he estred into the papacie like a fox , that he ruled like a lyon , and in the end died like a dogge . nero caesar who had all the seaven deadly sinnes predominant in him , even in his minority and first comming to the empire , was in a high measure worthily as●●●st and branded with this horrid and abhominable vice of envy ; who when cesar germanicus , a prince of great hope and expectation , on whom all the eyes of rome were fixt , was made competitor with him in the empite , 〈◊〉 ●ligning his greatnesse and goodnesse though his neare kinsman : he with his owne hands tempered a strong and mo●●●serous poyson , and most 〈…〉 ously inviting him to a feast , in the height of all their 〈◊〉 and 〈◊〉 , he caused that deadly draught to be minist●ed unto him : which he had no sooner tasted , but immediately he sunke from his seat , and fell downe dead at the table ; at which all the guests being startled and amazed ; nero the master of the feast put it off with this sleight saying onely , remove the body into some withdrawing roome , and let it be buried according to the custome of romans : but how god revenged this and other his inhumanities , you may reade in his wretched and unlamented death , in the former tractate expressed . macrinus who had murdered antoninus the brother of geta , attaining to the empire , when he had raigned one yeare , his head was cut off in calcedon a citie of bythinia , with his sonne diadumenus , whom in his life-time he had made competitor with him in the empire . bassianus , otherwise called heliogabalus , the sonne of semiamira , succeeded in the empire ; he was first a priest of the sunne , and after by meanes of his grandmother mesa ( a rich and potent woman ) was made emperour ; who though a young man of an extraordinary aspect and feature , able to attract the loves and affections of all men , yet was he inwardly infected with the contagion of all the vices that could be named : insomuch , that in all his actions he rather appeared a monster then a man , so that hee grew not onely despised , but hatefull to the people . which the wise lady mesa seeing , and fearing his fall , and in his , her owne ruine ; as farre as she could she excused his grossest crimes , laying the fault upon the tendernesse of his youth ; and wrought so , that by his consent alexianus who was the sonne of mammea , her daughter was admitted companion with him in the empire , which alexianus after called alexander severus , was a wise and prudent prince , whose vertue had gained him the generall love of the senate and people ; for which heliogabalus so envied him ( for vice and vertue are still in opposition ) that he made many attempts to poyson him , which by the care of mesa and mammea , were prevented . but how was this envy punished ? the people seised upon heliogabalus , with his mother semiamira , and dragging their bodies through the chiefe streets of rome , having after torne them piece-meale ; would not affoord them the honour of buriall , but cast their quarters into the common jakes , that stood upon the river tiber. neither have women beene free from this rankorous sinne of envy , as appeareth by the story following ; and shall be made more apparant hereafter . this prince alexander severus afore-named , all the time that his grandmother mesa lived , who suffered none but grave and wise men to be about him ; ( insomuch that no emperour before or after him could be said to exceed him in all these attributes that belong to an imperiall monarch ) was both beloved and feared : but she being dead , his mother mammea grew to that height of pride , covetousnesse , and envy , that his indulgent sufferance of her ambition was a great , and the sole blemish of his government , who comming to maturity , and the empire now setled in his owne hands , he tooke to wife a daughter of one of the most noblest senators of rome , which was also by his mothers consent : but when this lady came to take upon her the state of an empresse , mammea , who challenged that title solely to her selfe , malitiously envying her estate ; wrought so , that first the father of the new empresse was put to death : and so terrible was her commandement , and her majestie so much dreaded , that she banished both from the court and the bed of the emperour the innocent empresse , unto the uttermost coasts of africa . thus was alexander out of a milde and gentle nature , swayed and over-ruled by his mother , which was the occasion of both their ruines : for maximi●us a thracian , borne of base parentage , his father being a shepheard , and preferred by alexander to eminent place in the warres ; taking the advantage of the murmuring of the people and souldiers , and the covetousnesse and envy of the mother , most treacherously conspired against his lord and master , the same barbarously and cruelly flew them both , and by their death aspired unto the imperiall purple . the french chronicles speake of one prince cranne , the sonne of clotharius , who having raigned forty five yeares at soissons , now called the belgick gant , upon the decease of his elder brother childebert , who died without issue male , was proclaimed the seventh king of france . this cranne ( on whom that may be truly construed of the poet , filius ante diem patrios inquirit in annos , ) was sicke of his fathers life , envying and grieving that he kept him so long from the crowne : but wanting meanes to make him away privately by poyson , or the like , because his servants about him were faithfull , and not to be corrupted ; he therefore opposed him by publike hostility , incensing his unkle childebert against him , who supported him in all his insolencies against his father . but childebert being dead , and he now wanting his great support , was forc't to mediate his peace with his father , who upon his submission tooke him to grace , and gave him his free pardon : but his former heart burning envy still boyling in his breast , he fell into a second rebellion ; yet finding the successe of his bad attempts to grow still worse and worse , as his last refuge , hee fled to the prince or duke of the brittons , ( whom some call conobee , others canubo , ) who undertooke to secure him from the pursute of his father : whereupon clotharius with his army invaded that countrey , and joyned battaile with the prince and his sonne , in which the brittons lost the day ; their army was routed , the prince slaine and cranne taken prisoner , of whom his father having seised , hee caused him to be shut up in an house , and with his wife and children to be burnt to death ; a just judgement from heaven , but a cruell sentence from a father ; who that very day twelve-moneth after died , being the one and fiftyeth yeare of his raigne . i come now to our moderne histories . ferrex and porrex joyntly succeeded their father gorboduc in the governement of this land of brittaine , in the yeare of the world foure thousand seaven hundred and eleven ; and continued in love and amity for a season : but in the end , envy the mother of all misorder and mischiefe so farre prevailed with them , that the one began to maligne the others estate ; insomuch , that they both studied and devised to supplant each other , thereby to gaine the entire supremacy , which first brake out in porrex , who gathering an army unknowne to his brother , thought suddenly to surprise and kill him : of which he having notice , and yet not able for the present to provide for opposition , he was forced to fly into france ; where craving ayde , he was supplyed with a sufficient hoast of galls : with which , landing in england , he gave his brother porrex battaile , defeated his army , and slew him in the field : ferrex proud of his victory retyred himself to his tent , whither his mother midan came by night , with some of her women ; and being freely admitted to the place where he lay sleeping , she with the rest most cruelly murdered him , and after cut his body into small pieces , causing them to be scattered in the field : and in these two brothers ended the line of brute . thus you see a most dreadfull judgement against envy , as well in the vanquisht as the victor ; but the greatest in the last : to be so cruelly murdered , rather by a monster then a mother . morindus was the bastard sonne of flavius king of brittaine , by his concubine fanguestela ; and was inaugurated in the yeare of the world one thousand eight hundred fourescore and ten , and made governour of the land : the chronicle reports him to have beene of a comely and beautifull personage , of liberall gifts , having an active body , and a most daring spirit , and strength withall above any peere or subject in the land ; but as a grievous staine and blemish to all these good parts and endowments , hee was of an envious condition , and cruell disposition , for he grew jealous of all such as either were great in wealth , or gracious in the court for any noble vertue : for the first , hee had a way to confiscate their estate ; and the latter he so suppressed , that they never came into favour , or grew to preferment : being further so subject to wrath , that whosoever crost or vexed him , he would suddenly slay with his owne hands . afterward his land being invaded by a prince of mauritania , he met him in battaile , and chased him to the sea , taking many prisoners : whom , to satisfie this cruelty and tyranny , he caused to be put to death in his presence and sight , with severall sorts of torments ; by heading , killing , hanging , burning , drowning , and other kindes of execution : but at the length ( as testifieth guido de columna and others ) this morindus whom our english chronicles call morwith , walking by the sea side , and spying a dreadfull monster upon the shore , he out of his bold and kingly prowesse , assaying to kill the beast , after a long fight was devoured and swallowed by the monster , when he had eight yeares governed the land ; which was a most strange and remarkable judgement . envy and dissension was the first bondaging of this our free and noble nation , in becomming tributary to the romans : king lud of famous memory being dead , during the minority of his two sonnes , androgeus and tenantius ; cassibelan the brother to lud was made king in the yeare of the world , five thousand one hundred forty two , who was a prince , noble , bountifull , just , and valorous : when the young princes came to yeares of discretion , hee gave to androgeus the elder the citie of london , with the earledome of kent ; and to tenantius the younger , the dukedome of cornewall . in this season iulius caesar being in the warres of france , and beholding the white cliffes and rocks by dover , demanded of the gauls whether it were inhabited or no ? or by whom ? being satisfied of his demand , hee first exhorted the brittaines by writing , to pay tribute to the romans : to whom cassibelan returned a short and sharpe answer ; with which caesar much incensed , makes ready his navy and people : but when they should have landed , they found long and sharpe stakes pitcht by the brittons , which put them to great trouble and danger ; yet at length gaining the shore , cassibelan with a strong army of brittans gave them battaile , and beat them to their shippes . notwithstanding , caesar soone after made a second invasion , with a greater power , and had the like brave repulse , to his great dishonour . for which double victory cassibelan having first given great thankes to the gods , assembled his lords and peeres to feast them ; and held sundry triumphs and sports : amongst which , two young knights , one nephew to the king , called herilda ; and the other euelinus , allyed to androgeus ; made a challenge for wrastling : in the performing of which exercise they grew to words , and from words to blowes , so that parties were made , and in this tumult herilda was slaine ; whose death the king tooke heinously , and sent to his nephew androgeus , that euelinus might be delivered up , to know how he could acquit himselfe of the murder ; which androgeus denying , the king gave him to understand , that it was in his power to chastise his presumption ; which the other fearing , sent to iulius caesar , not onely letters , but thirty hostages , ( to assure him of his fidelity ) that if hee would make a third attempt for brittaine , he would ayde him with a puissant army : of which caesar gladly accepting , with a strong hoast landed , and encamped himselfe neare unto canterbury ; of which when cassibelan had notice , he marched towards him , and betwixt them was fought a strong and bloudy battaile , where many were slaine on either side , and the day likely to incline to the brittons , when on the sudden androgeus came in with fresh forces , by which the wearied souldiers were compelled to forsake the field , and gave place to the romans , who slew them without mercy ; so that cassibelan , with those few that were left , retired himselfe to places of safety . whose valour caesar admiring , would not prosecute his victory any further for the present , but offered him peace , conditionally that he should pay a yearely tribute of three thousand pounds to the romans ; which conditions cassibelan accepted , and still continued king ; and androgeus who had so basely betrayed his countrey , not daring to trust his owne nation , whom in so high a nature he had injured , abandoned the realme , and went with caesar. now if any shall aske me where were gods dreadfull judgements in all this ? i answer , what greater , then for a free nation to lose their immunities , and become tributary and vassals to strangers ; from which they were not freed many hundred yeares after . long after this constantine was made king , and left three sonnes behinde him : constantine the eldest ( because he was of a very milde and gentle temper , and no way addicted to any martiall exercise ) hee put into a religious house , called saint swithens abbey , and made him a monke : his two other sonnes were aurelius ambrosius , and vter , sirnamed pendragon . but constantine the father being trayterously murdered , one vortiger , who then was the most potent peere in the land ; tooke constantine the eldest sonne out of the monastery , and made him king onely in name , for he himselfe swayed the government of the kingdome , with all the power that belonged to a crowne and scepter . yet not with that contented , he envied the state of the innocent king ; and though he had all the power , yet he could not content himselfe without the title ; and therefore placed a guard of an hundred picts and scots about the kings person , and having ingrossed into his hands the greatest part of the kings treasury , hee was so bountifull to those strangers , that they feared not to say openly that be better deserved to be king then constantine ; and waiting their best advantageous opportunity , murdered him : whose head being presented to vortiger , then at london , he made much seeming sorrow for his death ; and to acquit himselfe of the act , caused all those hundred knights to be beheaded : by which the people holding him innocent , crowned him king , when the other had raigned about five yeares : and this his coronation caused those that had the keeping of the two younger brothers , aurelius and vter , to flie with them into little brittain , where they remained long after : but as a just reward of this trayterous supplantation , hee was never after in any peace or quietnesse , his land being alwayes in combustion and trouble ; his peeres suspecting him of the death of the king , made insurrection against him ; insomuch that he was forced to sollicite aide of the saxons : who though they helped him for the present ; after , of his friends they grew to be his enemies , and were too mighty for him : so that when he had raigned in great molestation and trouble sixteen years , the brittaines deprived him of all kingly dignity , and crowned his eldest sonne vor●imerus in his stead . who when he had in many battailes overcome the saxons , and had almost quite expulsed them the land , he was poysoned by his stepmother r●waine , when he had gloriously and victoriously seaven yeares governed the land , and his father vortimer was againe made king , who was after twice taking prisoner by hengest king of the saxons , and his peeres and nobles cruelly butchered in his presence . at length the two younger brothers of constantine invaded the land , being aided by the distressed brittains , and pursued him into wales , where hee and divers of his complices fortified themselves in a strong castle ; which castle the two brothers with their army besieged , and after many vaine assaults , ( it being valiantly defended ) with wilde-fire they burned and consumed the fort , together with vortiger , and all his souldiers and servants . worthy it is to observe by how many severall kinde of judgements this sinne of envy hath beene punisht , as in the former examples is made apparant : namely , by the single sword , by battaile , by poysoning , strangling , heading , torturing , by murdering and cutting to pieces , by being swallowed up of monsters ; the living to be buried with the dead , by famishing in prison , by being torne piece-meale , and the bleeding limbes cast into common privies : some burnt with ordinary fire , others with wilde-fire ; the brother murdering the brother , and the mother the sonne ; the bondage and vassalling of nations , &c. which sinne , though for the commonnesse and familiarity it hath amongst us , is scarce minded , or thought upon ; ( because many who are envious may so hide it , that they may appeare honest withall ; ) yet is this hypocrisie no excuse , for you see how hatefull it is in the eyes of the creator , by so many visible punishments thereof . but i proceed . after many dreadfull battailes fought ( and not without great effusion of bloud ) betwixt edmund , sirnamed for his strength and valour iron-side , the sonne of ethelstane , and canutus the sonne of swanus , during this warre betwixt those martiall princes , to the great desolation of the realme , and mortality of the people ; it was agreed betwixt the two generals to conclude the difference in a single duell : the place where this should be performed was in an i le called olney , neare unto glocester , incompast with the water of the severne : in which place at the day appointed both the champions met , without any company or assistance ; and both the hoasts stood as spectators without the isle , there awaiting the fortune of the battaile : where the princes first proved one another with sharpe speares , and they being broken , with keene cutting swords ; where after a long fierce combate , both being almost tyred , by giving and receiving of hard and ponderous blowes , at length ( the first motion comming from canutus ) they began to parle ; and lastly to accord , friendly kissing and embracing each other : and soone after , by the advise of both their counsels , they made an equall partition of the land betwixt them ; and during their naturall lives lived together , and loved as brothers . but there was one e●ri●us duke of mercia , of whom my author gives this character : a man of base and low birth , but raised by favour to wealth and honour ; subtile of wi● , but false of turning ; eloquent of speech , but perfidious both in thought and promise ; who in all his actions complyed with the danes , to the dammage of his owne countrey men ; and yet with smooth language , protestations , and false oathes , could fashion his excuse at his pleasure . this false traytor , in whose heart the serpent of envy and base conspiracy ever burned , ●t length breaking out into flame against his owne prince iron-side , ( for what cause is not knowne ) and thinking to get the grace and favour of canutus , he so awaited his opportunity , that hee most treacherously slew his king and master iron-side . which done , thinking thereby to be greatly exalted , he poasted in all haste to canutus , shewing him what he had done for his love ; and saluted him by the stile of sole king of england : which , when the prince of danes had well understood , and pondering what from his owne mouth he had confest , like a just and wise prince , he answered him after this manner ; since ed●●c●s thou hast ( for the love thou sayest thou bearest unto me ) slaine thy naturall lord and king , whom i most loved , i shall in requitall exalt thy head above all the lords ( thy fellow peeres ) of england , and forthwith commanded him to be taken , and his head to be strook off and pitcht upon a speares head , and set upon the highest gate of london : a just judgement inflicted upon envy , which hath alwayes beene the hatcher of most ab●ominable treason . unparalleld was that piece of envy in fostius , one of the sonnes of earle goodwin , and brother to harold , after king ; hee in the two and twentieth yeare of the raigne of edward the confessor , upon some discontent betwixt him and his brother harold , came with a company of ruffins and rude pellowes , and rid downe to hereford in the marches of wales , where at that time his brothers servants were very busie to make provision for the entertainment of the king , invited thither by harold : who , when he was thither come , most cruelly and inhumanely he fell upon the innocent servants , and ●lew them all ; and after , cut them into pieces and gobbets , which he put into sowce and salt , pickling and powdering their limbes ; and afterward sent messengers to the king and his brother , to give them to understand , that if they brought fresh meate along with them , hee had provided them of powdered meate , as much as they could desire . which barbarous act being bruited abroad , it made him so hatefull to all men , that his owne tenants and people , ( men of northumberland ) the province of which he was then lord , rose up in armes against him , seising all the lands and goods of which he was possest ; and chased him into flanders , with no more then one or two servants to attend him ; where he remained with his wife and children , during the kings life . but when his brother harold ( after the decease of k. edward ) had usurped the crowne , fostius envying his brothers soveraignty , having purchased to himselfe a navy of threescore small ships , sailed about the isle of wight , and the coast of kent , where hee robbed and tooke preyes , and from thence went into lindsee , where hee did much harme by fire and sword ; but was chased thence by edwin and malearus , the earles of mercia and northumberland : then he sayled into scotland , where he stayed till the summer after . and when harold harfager the sonne of canutus , king of denmarke and norway , invaded the realme , fostius took part with him against his brother harold , and in a dreadfull battaile fought neare stemisford bridge ; he with all his complices and adherents were miserably cut to pieces : a just judgement suting with his former envy , butchery , and tyranny . but leaving many histories and examples with strange inflictions imposed upon this sinne . i come to the later times , as low as to the raigne of edward the sixt : over whom , by his fathers last will , for the time of his minority , his two unkles the brothers seymors being made chiefe guardians ; it happened that the two great dukes of northumberland and suffolke , dudley and gray , much murmured and maligned that they should beare such sway in the kingdome : the one being lord protector , the other lord high admirall ; one having great power by land , the other by sea , by which their glories seemed to be much ecclipsed : and finding no way how to supplant them by their servants , they took a newer course , and practised it by their wives , to draw their ruines out of their owne bosomes ; and thus it happened . sir thomas seymor the younger brother being admirall , and having married king henries queene dowager , ( whose good fortune it was of all the rest to survive her husband ) she was suggested to contest with her sister in law , for priority in place , to which the other ( for both were privately incouraged by the two dukes ) would no way assent : the one claiming precedence as she had beene queene , the other challenging it as she was now the protectors wife . the wives set their husbands at oddes by taking their parts ; insomuch , that there grew envy and heart-burning betwixt them , so that in the third yeare of the young king , the admirall was questioned about his office ; and by the consent of his brother , condemned in parliament to have his head strooke off , the protector with his owne hand signing the warrant for his death . the one brother being thus removed , there was now the lesse difficulty to supplant the other : for in the same moneth of february in which his brother lost his head , was the protector by the lords of the counsell committed to the tower ; but about a yeare after , by intercession of the king , and his submission to the lords of the counsell , upon the sixt of february he was released and set at liberty : yet this proved but a lightning before a clap of thunder . for the two dukes , his great and potent adversaries , still prosecuted their malice ; insomuch , that not long after , calling him to a second account , when he had nobly acquitted himselfe of all treasons whatsoever , that could be alleadged against him ; he was in a tryall at guild-hall ( not having a jewry of his peeres ) convicted of felony ; and in the first yeare of the king , upon the two and twentieth day of ianuary the great duke of sommerset ( the kings unkle and lord protector ) was beheaded upon the tower hill. but this envy in the two dukes escaped not without gods heavy judgements ; for after the kings death northumberland having a large commission from the lords , signed with the great seale of england , to raise an army to suppresse the lady mary : afterward repenting thereof , sent a countermand after him , and when he thought himselfe in most security , the nobility forsaking him , and the commons abandoning him , hee with his sonnes and some few servants in cambridge were left alone ; where notwithstanding in the open market-place he proclaimed the lady mary queene ; yet in kings colledge he was arrested of high treason , and thence brought to the tower of london , and on a scaffold upon the hill , the twelfth day of august next following , lost his head . the duke of suffolke being likewise proclaimed traytor , had a servant called vnderwood , whom he had raised to a faire estate , and therefore to his trust he committed his person ; who for some moneths concealed him in an hollow tree , and morning and evening brought him his food ; with millions of oaths engaged for his truth and fidelity : but being corrupted with a small quantity of gold , and some large promises , he betrayed him , and delivered him up to the noble earle of huntington , under whose conduct the duke with a strong guard of speare-men , was conveyed through london to the tower , and the seaventh day after his surprisall he was arraigned and convicted of treason in the great hall at westminster ; and upon the twenty fourth day on the tower hill beheaded . in this relation it is worthy to be observed in those two great dukes of sommerset and northumberland , that though the whole kingdome could scarce satiate their ambitions , yet now a small piece of earth contents them : for they lie buried together before the altar in saint peters church in the tower betwixt two queenes , the wives of king henry the eight , queene anne and queene katharine , they being also both beheaded . chap. iii. gods dreadfull judgements against wrath. diverse are the divisions and branches of this sinne of wrath , which some reduce to these foure heads ; mortall , veniall , capitall , generall : it is then called mortall , when it hath a desire to punish , not to satisfie the justice of the law , but its spleene ; or when through the vehemence of anger , it divides from the love of god , and our neighbour ; or when it seekes a severe and cruell revenge for trifling delinquencies : it is called veniall , when the motion of ire doth prevent the judgement of reason , but the consent followeth not ; when we are too spleenfull and chollerick within : or when the signes of our outward indignation too manifestly appeares outwardly . that which is called capitall , ariseth either from the heart , the mouth , or the act ; that from the heart is rather cal'd indignation , when him whom we suppose to have injur'd us , we hold base and unworthy ; and upon that wee animate and incourage our revenge , or tumor ment●● , the pride and haughtinesse of the minde , by which he that is incensed , is still devising severall wayes how to be avenged , by which his fancies are molested , and his thoughts much troubled : that which ariseth from the mouth is either clamour , when by confused and inordinate speeches , without a modest restraint of the tongue , we openly expresse our spleene and envy : or blasphemy , when being vehemently incensed , we breake into words which tend to gods dishonour : or contumely , when being angry with our neighbour , we use slanderous and despightfull language against him . in act , that is called r●xa , which is rayling and scoulding : in which are understood all the nocuments and dammages , which through wrath we can possibly doe to our neighbour . of the fourth called generall , there be three species ; acuta , which is that anger which ariseth upon small or no occasion at all ; amara , or bitter , when for an injury done we keepe it long in remembrance ; and stile a fit opportunity for revenge : gravis or difficilis , when we never remit an injury , till we satisfie our rage by punishment . against all these there be texts in the holy scripture , genesis . . therefore esau hated his brother iacob , because of the blessing wherewith his father blessed him : and esau thought in his minde , the dayes of mourning will come , and then will i slay my brother iacob . prov. . . make no friendship with an angry man , neither goe with the furious man , least thou learne his wayes , and leave destruction to thy soule , . . an angry man stirreth up strife , and a furious man aboundeth in transgression . eccles. . . be not thou of an hasty spirit to be angry , for anger resteth in the bosome of fooles . matth. . . but i say unto you , whosoever is angry with his brother unadvisedly , shall be culpable of iudgement , &c. ephes. . . let all bitternesse , and anger , and wrath , crying and evill speaking , be put away from you , with all maliciousnesse . coloss. . . but now put yee away all these things , wrath , anger , malitiousnesse , cursed speaking , filthy speaking out of your mouthes . tim. . . . i will therefore that the men pray everywhere , lifting up pure hands without wrath or doubting . tit. . . for a bishop must be unreproveable , as gods steward ; not froward , not angry , not given to wine , no striker , not given to filthy lucre . we reade in the fourth of luke , that when jesus came to nazareth , where he had beene brought up ; and as his custome was , went into the synagogue on the sabbath day , and stood up to reade ; at which divine sermon it is said , vers. . then all that were in the synagogue when they heard it , were filled with wrath , and rose up and thrust him out of the city , and led him unto the edge of the hill on which their city was built , to cast him downe headlong ; but he passed through the midst of them and went his way . many other texts are to this purpose , to reprove and condemne wrath and anger ; the fruits and effects whereof are for the most part manslaughter , murder , and the like ; of which by reason of their consanguinity and alliance , i am tyed to speak something , though briefly . of homicides , these amongst others are named in the scriptures ; cain , simeon and levi , abimelech , doeg the edomite , ioab , baanah and rechab , who slew ishboseth the sonne of saul , who looking for a reward , david commanded his young men , and they slew them , and cut off their hands and feet , and hanged them up over the poole in hebron , &c. in king david himselfe , who wrote thus in his letter , put you vriah in the fore-front of the strength of the battaile , and recoile ye backe from him , that hee may be smitten and die . absalom in killing his brother ammon . athalias the servants of ioash king of iudah , who slew him in the house of millo , with infinite others ; who as they were inhumane in their practises , so were their ends miserable and abortive , even all of them who have not truely repented . but i come now to ethnick histories ; and first of them most forraigne : in handling of which , i will give you to begin with a catalogue of such as have beene most cruell . ptolomaeus pisco one of the kings of aegypt , caused his owne sonne memphites ( whom he had begot of his wife and sister cleopatra ) to be slaine , and then commanded his head , hands , and feet , to be cut off , and to be shut in a curious casket made for the purpose , and sent them unto her as a present on his birth-day ; and then after , when he perceived that by his barbarous tyranny he was growne odious unto all his subjects , that he might the better oppose the danger , hee caused a schoole ( where most of the nobilities children , with others , were doctrinated ) to be beset and round environed with swords and fire , and so suddenly assaulted them ; that some by steele , others by the flame , were all destroyed , not one of them escaping : but that which hee thought to be his refuge , proved his ruine . for the people were so much incenst with this barbarous and bloudy act , that with an unanimous consent they fell upon him , and tore him in pieces . the like ( if not greater cruelty ) was practised by a woman , one cycenis the daughter of diogerides , king of thrace , who greatly delighted to behold living men cut in the middle , and invite parents to feast with their owne murdered children , cookt and drest severall wayes ; but she was after deposed from her principality , and none of her former subjects relieving her , ( so hatefull were her inhumanities ) she was famisht to death , and died of hunger . thus artaxerxes caused her who was his wife and mother in law , ( for his marriage was incestuous ) to have her head parted from her shoulders , though nothing worthy death could be alleadged against her ; nor did his tyranny end there , for after his father had resigned the kingdome to his charge , like an unnaturall paracide , he caused him , with an hundred of his children , nephewes and kinsmen , to be cruelly murdered : nor did hee escape unpunished , for the kingdome tyred with his insolencies , and the world weary with his horrible murders , made him in his death remarkable ; for as some write , he died by the stroake of lightening . vitoldus , prince of lituania , studied divers sorts of tortures and torments for men , upon any sleight cause condemned to death , one of which , was , he would command them to be sewed in beares skinnes , and then made it his sport to behold them torne in pieces with fierce mastiffes : moreover in all his warlike expeditions , hee had alwayes a steele bow ready bent , and what souldier soever but stept out of his ranke , hee instantly strooke him dead with an arrow , glorying to himselfe that he was so good a marks-man : but after these , and infinite other cruelties , hee that delighted to see men die like beares , was himselfe in the end torne in pieces with wilde wolfes , being paid in the like ( though not in the same coyne ) which hee lent to others . suiting to which is that story of perillus , who hearing that phalaris the tyrant over the agrigentines , was much delighted in the severall wayes of tormenting men , and presuming that nothing could better comply with his cruelty , then to present him with some rare and unheard of machine to that purpose , he devised and forged by his art a brazen bull , to open on the one side , and shut againe at pleasure ; which being brought to phalaris , he demanded of him the use for which it was made ? who answered him again , he had forged it to punish offendors of high nature ; for ( saith he ) let the naked body be put in at this doore , and then an hot fire made under it , the person tormented will not utter the voyce of a man , to put a telenting commiseration upon you , but the sound will appeare like the bellowing of a bull , to make it the lesse terrible ; which phallaris hearing and grieving in his ambitions evill , that any should offer to out-doe him in his cruelty : he told the workeman that he accepted of his gift , but commanded withall that he should make proofe of his owne worke , which was instantly done ; and he most miserably tormented in his owne engine : for who more fit to taste of tortures , then they that have the inhumanity to devise them ? and they by gods justice meritedly suffer themselves what they devise for others : of which o●id speakes thus . ipse perillaeo phalaris permisit in are , edere mugitus , & bovis ore queri . the purpose this . all that the workeman by his art did gaine , he in his owne brasse bellowed out his paine . amongst these bloudy minded men let me give you a taste of some no lesse cruell women : parisatis the mother of cyrus iunior , not content with inflicting ordinary and common torments upon the bodies of men , devised with her selfe a new and unheard of way , how to put men to a lingring death , by putting wormes unto them being alive , and so to be●d evoured . and irene the empresse and wife of leo the fourth , caused her owne sonne constantinus sextus , first to be cast in prison , next to have his eyes torne out of his head , and lastly to die in a dungeon . fulvia the wife of antony , one of the triumuirat , after her husband had caused the head of marcus cicero to be cut off , he commanded it to be brought home to him , and plac't upon his table ; and when he had for a whole day glutted his revengefull eyes with the sight thereof , he sent it to his wife fulvia ; who no sooner saw it , but ( as if it had still enjoyed the sence of hearing ) rail'd upon it with many bitter and despightfull words ; and having tyred her selfe with maledictions and womanish taunts , she tooke the head into her lap , and calling for a knife , she with her owne cruell hands cut out the tongue , ( once the pride and glory of eloquence ) and with the pinnes from the tyre of her head , prickt it full of holes , as if it had still beene sensible of paine , till she had fully ●●ted her spleene and cruelty . tomyris queene of the scythians , after she had taken cyrus king of persia in battaile , when he was brought unto her presence , she first caused a great and large tombe to be filled with the bloud of his slaine subjects , and then commanded his head to be cut off and cast there in ; which done , she tauntingly said , now cyrus drinke bloud enough in thy death , which in thy life time thou hast so much thirsted after . dirce a theban woman , when she understood that her husband lyc●s was inamored of antiope the daughter of nict●●s ; in her pestilent jealousie she caused the virgine to be surprised , and being in her power , she commanded her to be first bound unto the head of a wilde bull , and then made fire to be fastened to his hornes ; by which he being the more inraged , ran madly through woods , and over rocks , untill her body was miserably torne in pieces . alike ( if not more bloudy minded ) was amos 〈…〉 the wife of 〈◊〉 , 〈◊〉 jealous of the wife of masista ; president over the ba●●rians , in his absence most cruelly butchered her ; causing first both her breasts to bee cut off , which she cast to the dogges to be eaten ; then her nose , eares , lippes , and tongue to be throwne into the fire : and all these torments she endured being yet alive . progne the daughter of pandion king of athens , having by her husband terenus king of thrace , a sweet young prince called itis , because her husband had ravished her sister philomel , and cut out her tongue because shee should not reveale the incestious act : of this having notice , she in an unworthy revenge slew her sonne , whom the king much loved ; and having cookt his limbes with sundry sawces , she set them before his father , who eate thereof : and after , because he should be sensible of what he had done , in the last course she served in his head . tullia the wife of tarquinus , sirnamed superbus , the proud , and daughter to servius , then king of the romans , when her father was by her consent slaine in the capitoll , and his body throwne in the streets ; she riding that way in her chariot , when the horses stopt their course , and the driver stood amazed , she compelled him to drive over her fathers body , with whose bloud and braines her coach-wheeles were stained : yet was shee so farre from being daunted , that she was said to rejoyce highly in the act. yet for this accident , so hatefull it shewed to all the multitude , that the very street where this was done is called vicus sceleratus , the impious or wicked street , even to this day . now if any shall taxe my promise in the title of this worke , and say , true it is , that these were very bloudy and cruell women , and their horrid acts worthy both to be condemned , and hated of all people whatsoever ; but where are the judgements , or what were the punishments inflicted upon them ? i answer : it is not to be doubted but all , or most of these , suffered by the heavy hand of god in this life , and that remarkably : howsoever , the ancient remembrancers and chronologers of those times forgot to leave the manner and particular circumstances of their ends , in that to give the world a more full satisfaction . but howsoever , of this i am assured , that no greater judgement can be imposed upon any man-slayer or murderer , than to have his , or her name , branded to all posterity . their actions , as they were prodigious , so their very memories are to be made hatefull , and abhorrid of all . caligula the roman emperour , when his grandmother antonia was dead , and her much lamented body being brought to the funerall pile , he would not so much as grace it with his presence ; but all the time of the ceremony , was sporting with his jesters and buffoons in a summer parlor : he slew his brother tiberius , and used his wives father with all contempt and contumelies : he stuprated all his sisters ; and which is worse , ( if worse might be ) hee after made them prostitutes to his ruffians and villaines . ptolomaeus the sonne of iuba , his neare kinsman , and macro and euma his coadjutors in the empire , for their good and faithfull service he caused to be put to death : he commanded a questor in rome ( because his name was given up in a conjuration ) to bee stript naked and openly scourged . many of worthy birth and condition ( for crimes devised , not proved against them ) to branded with hot irons , or otherwise marked and maimed : some he confin'd to the mending of high-wayes ; others , to labour and dig in mynes ; and others he imprisoned like bruit beasts in grates and cages : some hee caused to be sawed in pieces in the middle , and that for a small fault , or none . when he punisht the sonnes or the daughters , he usually sent for the parents to bee spectators of the torment ; and when a father upon a time would have excused himselfe by the messenger , that hee was grievously sicke and could not come ; hee sent a bed to his house , and had him brought thereon . because a comick poet used in his sceane one doubtfull versicle , which by a double construction might bee wrested to trench upon the emperours person ; he commanded him to be burnt upon the very stage on which the dramma was acted . when hee had sentenc't a roman knight to be torne by wilde beasts , because the condemned person proclaimed his innocence , he first commanded his tongue to be cut out , and then sent him presently to be devoured . having called a nobleman from exile , when after his returne he came into his presence , the emperour demanded of him , what he and the rest did all the time of their banishment ? who thinking to flatter with him , and insinuate into his favour ; made answer , we continually prayed that your brother tiberius might die , and your sacred selfe survive and raigne long over us : at which words , a sudden fansie tooke him , that all these which remained in exile , desired his death ; and therefore hee sent in all haste to have them suddenly dispatched out of their lives : besides his facinorous workes , he used words , fierce , hasty , and favouring of all inhumanity ; among others this phrase was often in his mouth , all things against all men are to me lawfull . when certaine gauls and grecians were together put to death , hee boasted openly , as of a great conquest , saying , he had conquered gallogracia . those whom he tortured by degree , still as they fainted hee would have them comforted with hot drinkes , to make them longer endure their paine ; giving alwayes a charge to the tormentors in these words , have yee a care to make them sensible that they must die . he would also often bragge of that sentence of the tragicall poet , oderunt dum metuunt ; they hate whilest they fear . he often wished that all the people of rome had but one neck , that at one blow with an axe hee might cut it asunder . hee would often grieve and complaine of those times wherein hee lived , because they were not made notorious by some great affliction and dire calamity or other , wishing the slaughter of armies , famine , pestilence , combustions in the empire , swallowing of cities by earthquakes ; and whatsoever all good men desired of the gods might not chance , but be removed from them : all these mischiefes and miseries hee wisht might be inflicted on them , not excepting the security of his owne person . being at putcoli at a solemne annuall dedication made to the sea , where a multitude of people were assembled ; he called and beckoned a great company of men , women , and children , to come to that part of the shore where he was seated ; which having done , he commanded the souldiers of his guard to precipitate them into the water ; and those who catcht hold of any thing to save themselves from drowning , they with their speares and javelins pusht from all safety , so that they all perisht together . at a publike banquet , because a servant that waited mistooke the taking away of a plate trencher , he presently delivered him to the hangman to have his hands cut off , and then the plate to be hanged about his neck , and to rest upon his bosome : then a scroule in large letters to be pasted thereon , where was inscribed his fault and cause of punishment ; and in that manner to be led as a spectacle to all the feasters . hee contracted a combat with a valiant and strong man , who stooping to his mercy , ( as was before agreed betwixt them ) he tooke the advantage , fell upon him and slew him . i am tyred with the recicall of his many tyrannies , these being but part of them , on which i have dwelt the longer , because in the subsequent examples , i purpose to be more compen●ious , and end him with his death and lasting ignomi●y , who was 〈◊〉 by a tribune comming from the theatre , his wife after him , and his daughter crushed to death against a wall . avidius cassius a barbarous and bloudy fellow , the romans called a second cateline , because he was so covetous and thirsty after bloud , for besides many publike slaughters and private murders , striving to imitate peri●●s , he invented an engine of torture never heard , or i thinke , scarce heard of before , for he caused a beame or pole ( betwixt fourscoure and an hundred foot in length ) to be fixed in the earth , to which from the top to the bottome thereof he caused the living bodies of men to be fastened , and a fire of we●●illets and 〈◊〉 〈◊〉 and straw to be put under them , till some with the flame consumed , others with the smoake suffocated , all perished to other , with which manner of torture ( borrowed from his president ) in the ten persecutions was used upon the christians ; but he escaped not a notorious judgement , dying ( as some have reported ) a strange and remarkable death , for , sitting at dinner when an extrordinary feast was served , whilest his hand was in the dish , and the meat between his fingers , one hired to that purpose , ( standing or waiting behinde him ) with his sword at one blow strook off his head ; and thus he perished without any remorse or penitence in himselfe , or any commiseration or pity from others . though i have spoken of domitius nero , and withall the judgement in his death , yet hear but megive ye a brief relation of his inimitable butcheries , and execrable murders , with actions every way as prodigious . he was the son of domitius aenobarbus and agrippina , who slew his mother . he first married octaviae , and then sabina poppaea , first commanding their husbands to be slain , and was the cause of both their deaths after , for after in his implacable fury he had killed poppaea ( being at that time big with childe ) with a spurne upon her wombe , by which she perished with her infant , because antonia the daughter of claudius ( fearing the like ) refused to marry with him , he commanded her to be put to death . he persecuted the church , and under his tyranny , saint peter and saint paul both suffered martyrdom . aulus plancius a beautifull young roman , after he had violently and against his will stuprated , he put to death 〈◊〉 crispinus his step son by the marriage of poppaea , a beardlesse youth , in rage he made to be drowned . many freed men when they came to the estate of riches he cut off by the sword . he pulled out the eyes of cassius longinus an excellent lawyer or orator , and never made known the cause of his offence . to p●li●hagus , by nation an aegyptian , who was accustomed to eat raw flesh , he gave living men to be devoured : these are but a part of his barbarous inhumanities , who not throughly sated with the blood of men , sought to exercise his hate upon rome his own city , by setting a great part of it on fire , his excuse being the deformity thereof , which incendiary he beheld from the mece●●tian tower , glorying in the flames thereof , being so far from commanding the fire to be extinguished , that he suffered not any man to enter into his own house to save any part of his goods ; and yet how mercifull was god in his judgement , to punish this tyrant with one miserable death , who had indeed deserved more than a thousand . creon a tyrant of thebes , besides many other cruelties , in which he exprest a most bestiall and unmercifull nature , denied buriall to all the dead bodies of his enemies slain in battell with others of his own subjects who had any way offended him , whom theseus after slew in a conflict , and served him with the same sauce , forbidding his dead carcase to be inhumed or sepulcred , but thrown out in the fields , for the brute beasts to feed , and the fowles of the air to prey on . anton●●● commodus one of the roman emperours , had so troubled the empire with gladiatory slaughters , that the people in contempt gave him the denomination of gladiator or fencer . he ( as lampridius witnesseth ) when he saw any man weak or unserviceable by reason of some disease in his feet , would shoot him with arrowes to death , having a strong steel bowe made for that purpose . the braines of others he used to beat out of their heads with clubs , and boasted that therein he imitated hercules , to that purpose putting on a lions skin . he was also so irriligious and such a contemner of the gods , that offerings and sacrifice at the altars he would mingle with the blood and flesh of men , and if any man shewed either a smiling or supercilious brow at what he did , ( both were alike ) him he commanded to be cast to the lions and other wilde beasts to be devoured . one of his servants being commanded to reade unto him the tyrannous raigne of caligula , with the manner of his death , as it was set down in s●etoniu● tranquillus , because it displeased him as somewhat reflecting on his person , he commanded to be cast to the lions . if any man in his own hearing or by the information of other , said he must die , he was precipitated from a rocke , or some other high place , and his body crushed to pieces : he delighted to see the bellies of fat men ript up , and how suddenly their guts and entrals would tumble to the ground . but the people after so great sufferings , now at length tired with his inhumanities , in the very height of his insolencies , when he least dreamed of any such disaster , caused him to be flain ; which though a violent death , yet in all mens judgements may appear somewhat too milde for his merit , but the great judge of all , sometime mitigates the punishments of such grand malefactours here , to make their torments more great and perdurable in the world to come . the next i present to your view is caius marius the roman , who as he was of great power and potency in rome , so his pride was boundlesse and unmeasured , but his inhumanity far exceeding them both , for after his exile , when he had again emptied the city of all those whom he suspected to have but the least finger in his confinement , by the assistance of cinna carbo and sertorius he presently fell upon the slaughters of the princes and senatours , which was so violent that the channels overflowed with the blood of the slain nobility . he took away the head from octavius the consul , and caused that of octavius a consular senator to be brought and set upon his table , taunting and deriding him even after death . casar and fimbria two of the most eminent in the city he commanded to be murdered in their own houses , breaking them violently open in the night , and killing them in their beds : the two crassi the father and the son he flew one in the sight of the other ( the more to aggravate their sorrow in their alternate indulgence . ) bebius and numitorius he commanded to be dragged through the forum by the common hangmans clutches , but catulus lactutius by swallowing fire ended his life , and escaped his greater cruelty . archarius and flamen dialis a priest , whose office was sacred and in great reverence amongst the romans , he commanded to be through pierced with swords . all which examples of tyranny he committed from the kalends of january , to the ides of the same moneth , but what heavy judgements god laid upon him , you shall next hear in the relation upon sylla . which lucius sylla made a deluge and over●●ux of blood through rome and all italy : four legions of the contrary faction of marius being surprised and imploring his mercy he commanded instantly to be cut in pieces : the prestines who had received and entertained marius junior into their city , after they had yeelded themselves unto his mercy , he put them out of the city , commanding putilius cethegus to kill them every man without the wals , and their bodies to be left in open fields without buriall , in which inhumanity perished at once five thousand men ; four thousand and slain by strength of his bloody edict of proscription , he caused their names to be registred in the publike tables , lest the memory of that facinorous act might be buried in oblivion : and not sating himselfe with the strage of men , his tyranny usurped upon women , not sparing matron or virgin , but he commanded their heads ( being cut off ) to be brought unto him , that he might thereby the better glut his savage indignation , and implacable fury . marcus marius the praetor he deprived not of his life before his eyes were pulled out of his head , and after caused all the bones in his body to be broken . marcus pletori●s because being sent to kill his enemy caius marius , he was daunted at his brave aspect and honourable presence , and therefore left the fatall act unperformed , he commanded him instantly to be slain . nor did his malitious rankor and hate end in the death of marius , for commanding his body to be burnt , he sprinkled and threw his ashes into the river anien : after all which and many more his bloody executions he was strook by the hand of god with the lowsie disease , so that his living body crawled with vermin , in so much that before his death his houshold servants were almost stifled with the stench of his carcase : such or the like are the terrible judgements of god , against these proud nimrods , mighty giants and great hunters of the earth , to day in their pride and pontificalibus , glorying in their oppressions and persecutions , and to morrow worse than any carrion of beast stinking in the grave , their memories being as hatefull to the hearing , as their corrupt putrefaction to the smell . i have hitherto spoken of cruell and bloody tyrants , let me treat a little of ire or wrath it self , for they are sinonima's , since all these are but siens growing from that stocke . anger and power meeting in one breast are more violent than any thunderbolt : wrath and revenge take from man the mercy of god , destroying and quenching that grace which he hath before-time given . anger consisteth in habit and disposition , but ire and wrath indeed and effect . hasty and froward speeches beget anger , anger being kindled , begets wrath , wrath seeketh greedily after revenge , and revenge is never satisfied without blood , which blood is never shed without just vengeance from heaven , as may be made apparant by many pregnant examples . for instance , cl●tarius smothering in his breast the seeds of ranker and malice for the space of ten yeares against galterus rhothomanges , when that most holy day cald the parasceve , in which our blessed saviour suffered death for all mankind , slew him as he was at his devotion upon his knees in an holy chappell in paris , ( for so the french chronicles report ) who for that horrid act was after fearfully punished in himselfe and his issue . the like hath often happened in the temples of italy , betwixt that imbestuous faction of the guelfs and the gibbelines , who made no conscience of person or place , but in the time of divine service have pistolled one another in their pewes , as they were kneeling at their prayers , when the church hath been full of drawn swords , to the disturbing of the whole congregation , making no more reverence of the place than a slaughter-house or shambles ; upon whose but cheries god inflicted such vengeance , that the one party quite destroyed the other , till they were mutually cut off , and utterly extinguished . such is the irreligious boldnesse of some , that i heard a scotishman of note ( soon after king iames came into the land ) speak in the company of prime gentlemen after this manner , such a one killed my brother , and i could not meet him in seven yeares after , but at length espying him in the church on a sabbath-day , my fury could not contain it selfe , but even where he sate i shot him with my pistoll and slew him , and the arrant puritans ( saith he ) would have excomunicated me for nothing else but for killing him who had before killed my brother . but though men make slite of these atheisticall and sacrilegious butcheries , that god who made man after his own image , and all men of one and the selfesame earth and clay , will not let them escape his fearfull and terrible judgements . neither have the holy fathers the popes been altogether free of this sin of ire and implacability , for we reade in their own chronicles , that upon the day when the sacra cineritia were celebrated , that was upon ash-wednesday , in which is used great solemnity , when the great presbiters and cardinals according to the custome came to kneel to pope boniface , to receive the ashes , he took the ashes and vessell in which they were contained , and in great rage flung them in the face of prochetus archbishop of genoa , with whom he was at oddes , and hated him exceedingly , and changing his words of exhortation and benediction , he violently brake out into this language , remember o thou man that thou art of the faction of the gebelines , and with those gibelines thou shalt die ; for he was of that party , and enemy to the guelfs , whom the pope favoured . stephanus sextus because formosus upon his death-bed would not set his hand to his election , ( who was pope before him ) when he came to be instated in the papacy , he commanded him to be plucked out of his sepulcher , and buried in the church-yard , causing his fingers first to be cut off , and so basely dismembred him being dead , for refusing to subscribe for him being alive . with the like malevolent hatred also did sergius the third prosecute the same formosus , who again commanded his body to be taken out of the second grave , and brought it into the forum or publike rialto , when the head was cut from the body , and cast into the river tiber , and this he did to insinuate into the favour of lotharius king of france , to whom formosus living was in great opposition . divers other examples of the like malitious nature i could extract out of their annals , and those remembrancers who have writ the lives of the popes , which for brevity sake i omit , but am confident withall , that these evil presidents from the clergy ( whose light should shine to others ) have been a great encouragement to the laity to offend in the like , who for the most part paterne their actions , be they good or evill , by their teachers and instructers . mahometes otomanus the grand seignior missing but two cucumers out of his garden in his returne home , ( after solacing himselfe abroad ) he in his rage slew two of his catamites with his own hands , being young boyes of choice feature and beauty . and commodus was of that fiery indignation , that when he came into the bath to wash himselfe , and found it somewhat more hot than usuall , he commanded the bath-keeper to be thrown into the fornace , and there burnt to ashes . and quintus metellus was of such a testy and cholericke disposition , that having lived some yeares as consul , and proconsull in spain , when he heard by the decree of the senate of rome , pompeius whom he much hated was to succeed him in his command and soveraignty , his anger grew so violent that he diminished his army , and made all the magazine of grain and provision of victuall a spoil and prey to the souldiers , he caused all the bowes and arrowes in the army to be broken and knapt asunder , forbidding the horses and elephants to have their ordinary and customed food and fare , not leaving him at his arrivall any one thing of any moment wherewith he might succour or relieve either himselfe or his army . pr●merus a domesticke servant of archelaus king of macedonia , with such an intestine hatred persecuted euripides , that one night he watched him when he came late from supper with the king , and in the way let loose fierce mastiffes upon him , by which he was most miserably torne to pieces . such also was the grounded and inveterate hare of the unanimous people of rome to heliogabolus , that being dead they cast his martyred body into the common jakes of the city with his mother semile , and after flung them into the river tiber , making also an edict , that his statues before erected should be demolished , and his very name to be raced out of all the monuments of the city , willing ( if it had been possible ) quite to have extirped his memory . they likewise when the emperour michael paleologus was dead , denyed unto his body any place for buriall . marti●s sabinus much troubled and in●enced that hostilius was by the sufferage of the people preferred unto the crown and kingdom , to which he had before aspired , when he saw his malice could not vent it selfe against his competitor , not able to suppresse his implacable indignation , and not knowing any meanes to embrew his hands in the blood of his adversary , he could not contain himselfe but shed his own , and falling upon his sword desperately slew himselfe . full of cruelty , ( and savouring no humanity at all ) was that wrath and fury of septimus severus , who having overcome clodius sabinus in battail , and utterly defeated his army , himselfe being taken prisoner , he commanded that he should be transpierced with a sword and slain : but not content with this , he caused his wounded body to be stripped naked , and laid before his palace as a publike spectacle to all men , so that himselfe might take a full view thereof from the prospect of his window : yet could not all this satisfie his malitious cruelty , but further he commanded a wilde and untamed jennet to be brought forth , to trample and tread upon his face , breast , belly , and the other parts of his body , untill all his bones were bruised and broken in his skin , and he disfigured all over . nor ended his fury here , for he would not suffer his body ( thus mangled and martyred ) to be taken thence , till the stench thereof grew so noysome to the place that it could be indured no longer ; and then lastly , as a close to the rest , he gave leave that it should be cast into the river . this and the like prove the old adage to be true , homo homini lupus , one man is a wolfe to another : but i thinke such fire-hearted and pouder-brained men are worse , for no brute beast will prey upon its like , the lion will not tyrannize over the lion , the bear fall upon the bear , nor the wolfe on the wolfe , onely man who is sensible and indowed with reason , will not spare his own similitude and likenesse . i have read in solinus an approved authour , of a strange fowle or bird bodied like a gryphin , and equall to it in bignesse , onely bearing the face of a man ; this ravenous harpy ( for no more proper appellation i can bestow upon it ) above all other creatures desires to make his prey upon humane flesh , and when he hath slain any man and glutted himselfe with his dead carcase , his use is to go to drinke at the next river , in which he no sooner spies his own face , but presently a telenting and repentance commeth upon him , sorrowing to have been the death of a creature of his own aspect and countenance , which taketh in him such a sensible and deep impression , that after that time he wil never taste the least food or sustenance , punishing his unnaturall act with one the most terriblest deaths that can be invented , famine . if these roysters , cutters , and swashbucklers , those bloody minded canibals ( for they are no better in their brutish condition ) would but make this bird their embleme , and consider with themselves what sorrow and repentance with a remorse of conscience waites at the heeles of every slaughter and murder committed , they would not be so forward to give the lye , strike , stab , nor ( that which in seeming of all those fowle ones appeares to the outward view the fairest ) be so ready to send or entertain challenges , or meetings in single combats and duels , not before considering , that he who fals by the others sword in his rage , ( and therefore without charity ) there is great doubt of his salvation , and the conquerour must dearly answer for his lost soul. besides , if he escape the justice of the law , the worme of conscience shall never leave him , but continue him in perdurable torment . and now to such murders arising from wrath , their strange discovery and judgement . in the raigne of christierne the second king of denmarke , when some twelve of his prime courtiers were making merry in a parlor , and amongst them one who was post-master to the king , it happened that dissention falling amongst them , upon the suddain all the lights ( in the tumult ) were put out , and one amongst them slain with a poniard , but lights at length brought in , and the body found murdered and breathlesse , the king desired to have account for his dead subject , the nobles lay all the guilt upon this postmaster , but the king with whom he was then gracious , thought it to be done of malice , and perswaded himselfe that he was innocent of the act : they on the contrary alledge that he was the cause of that meeting , that there had been a former grudge and malice betwixt them , and moreover , that when the lights were brought in he was found next to the dead body , so that they desired the body to be laid upon a table , and every one singly to lay his hand upon the naked breast of the person murdered , with a deep protestation , that they were innocent of the act , which was done in the kings presence , and they came all by course according to the manner proposed , but in the body was found no change or alteration at all : at last came the cursor or postmaster , and first embracing his feet , and with many teares kissed them , thinking by that meanes , if it were possible , to pacific his just incensed spirit , and at length comming to lay his hand upon the breast of the dead body , a double flux of bloud issued from his wounds and nostrils , and that in great abundance ; by which finding himselfe convicted , he confessed his malitious act , and by the king was committed to the common executioner . this story the lord henricus ranzovius , vicar generall to the king of denmarke , in all his dukedomes a man illustrious in nobility and learning , relates in his responsory to the consulatory of david chitraus . another suiting to this i finde related by doctor othe melander , in his iocoserni ; who speaks of a man , who through rankor and hatred had watched his neighbour till he had found meanes by meeting him in the thickets and woods , ( a place convenient for such a mischiefe ) to lay violent hands upon him , and murder him ; and after escaped without the least suspition of the fact : but the body being after brought to the iizehohensian senate , they gave command that one of the hands should be cut off , and hanged up over the dining-table in the common jayle or prison . it happened that the malefactor being some ten yeares after committed upon some delinquency , ( of no great matter or moment ) that he was brought into the same roome , and by accident when hee sate downe to meate , plac't just under the hand , which though it had beene withered and dryed for so many yeares , bled freshly , and dropt upon his trencher ; at which all being amazed , the gaoler went straight to informe the senate , who sent to examine him , and he being convinced in conscience by that divine prodigy , soone acknowledged himselfe guilty ; for which he was committed to the charge of the executioner , and according to the custome of those countries , broken upon the wheele . in the diocesse of one of the dukedomes of saxony , commonly called gerstenauta , there lived in one village a shepheard and a rustick or husbandman , who were of that antipathy in condition , that above all measure they hated one another ; and though neighbours and friends on both sides had appointed sundry meetings , to mitigate and reconcile this inveterate malice , yet they found it unpossible to be done , and so left them to their giddy and haire-brain'd fury ; which gave them now the more scope and liberty to insidiate one another , yet neither of them durst attempt their worst of indignation , as fearing the danger of the law : yet they ceased not back-biting , slandering , railing , calumniating openly , besides private whispering and murmuring , ( insomuch as in them lay ) to take away each others reputation and good fame : and moreover , to devise and seeke out by what meanes they might dammage one another in their goods , chattels , or any other part of their estate , which grew to such unsufferable height , that neither of them able to indure their mutuall incumbrances and detriments , secretly agreed together to make an end of all in single fight ; for which they both prepared themselves against the day appointed : the husband man provides himselfe of a good forrest bill , with some other shorter weapons , as a ponyard or a dagger , to speed his enemy if they should happen to close in the encounter : the other causeth a sheephooke to be made of a strong ashen plant , in the bottome a pike of three inches long , sharpned like the point of a needle , and to skrew in and out at pleasure : the head thereof ( though fashioned like a hooke ) was of massy steele , yet made with the like skrew ; and being taken off , there was another pike of six or seaven inches long , insomuch that the smith who had the charge of forging the materials , greatly wondered for what use it was : before the day of combate came , newes was brought to the other of this dreadfull weapon , which ●ut him into a great affright , as doubting the successe of the conflict ; but though his courage failed him , yet the canker of his malice still continued , and fearing open hostility , he began to fly to stratagems , and so devilishly ordered the matter , that in the silence of the night , when the other was fast sleeping , he broke into his cottage and murdered him in his bed ; which done , providing him at home of such things as were necessary , he betooke him to his heeles , and fled into the province of hessia : the body being found , his suddaine flight might easily ( without contradiction ) confirme who was the homicide , and therefore the countrey left off farther inquiry . he now concealeth himselfe in a private house , unsuspected of any , thinking himselfe secur'd both from pursuit and punishment ; but gods judgements are nearest when malefactors ( in that heinous kinde ) thinke them to be farthest off , as shall appeare by the subsequence : for soone tyred with the closenesse of the house , ( as being still used to the fields , and liberty of the fresh aire ) he one day walking abroad , happened to come within the toyles , where the illustrious prince of hesse , philip the first of that name , was hunting the wilde boare ; and when the beast ( who was of an extraordinary magnitude ) was in the hottest of the chase , most fiercely pusued by the dogges , he ranne directly against this homicide , and goaring him with his tusks , gave him sundry mortiserous and deadly wounds , and so left him as dead in the place : presently the prince came in , and though not knowing the party , in his great commiseration commanded his body ( yet breathing ) to be borne to hirifeldia , the nearest towne , and all meanes possible to be provided for his cure : but all was in vaine , within two dayes he died . in which time he confest all the manner of his former murder to those that were his visitants ; withall affirming , that he saw not the shape of any boare , but in him the right figure of the shepheard , who with his dreadfull shoep-hooke gave him these lacerating and tormenting wounds : which misprision of his is worthy your observation , and his history is verified by the fore-named author , doctor oth● melander . you may reade in the turkish history , in the time of sir thomas glovers being there embassadour , that the same noble gentleman entertained into his family an english-man , and made him one of his domestick servants , who was not one whom he brought over out of england , but found there as a stranger and traveller ; whom at his earnest suit , ( what for charity , and what for countrey-sake ) hee admitted into his house , imploying him in sundry affaires , in all which he diligently and carefully demeaned himselfe : but it so happened , that the embassadours servants being abroad recreating themselves , a company of the rude and barbarous turkes gave them some affront ; in conclusion , from words they grew to blowes , and so unto hurliburly , in which , by the hurling of an unfortunate stone , one of the turkes being hit under the eare , died of the blow : the englishmen retire within their priviledge , and the turkes threaten to pull downe the house , and to make spoyle of all that was therein ; for bloud ( they said ) ask't bloud , and therefore they would have no satisfaction till the offender were delivered into their hands : now this servant late entertained was not in the company , nor out of his lords doores all that day : briefly , because they said they knew the man , hee was fore't to cause every servant of the house to shew themselves ; they with an unanimous voyce clamour that is he , that is he : who was the man that kept house the day of the tumult . his lord to acquit his innocence , made pretes●●tion of the same , but all to no purpose ; that was the man mark't for their vengeance , and none else they would have ; and so hurried him away to prison to be executed the next day : but the same night the lord embassadors chaplaine came to comfort him with godly instructions for his soules health , and the rather because of his knowne innocence . but to cut off circumstance , the prisoner freely confessed unto him that he had slaine a man in england , no● 〈◊〉 his owne defence , but malitiously , and fled for the murder ; where a 〈…〉 travelling div●re countries , he at length came into turkie , where he had ●o●●d to have ●etled himselfe . then penetently acknowledging how god in his just judgement had found him out in that remote place , where he thought to have 〈◊〉 orne his vengeance . the day after he was the subject of the infid●●● me●●ilesse cruelty , who hanged him at the embassadors gate . 〈◊〉 〈◊〉 anu● , and iohannes budeus report a strange discourse of a malicious servant , whom the devill had possest with his owne diabolicall inhumanity : who taking a virulent spleene from some rough usage by his master , watched his opportunity when he was absent , and shut and barricadoed all the doores about the house ; then hee broke open a chamber upon his mistresse , and when he had contemptuously and despightfully demeaned himselfe towards her , hee after bound her hand and foot , and so left her groveling upon the floore : then he tooke three young children ( the eldest not seaven years old ) and carried them up to the battlements , and when he espied his master comming home , he called to him , and in his sight first precipitated one childe , and then another , from the top to the pavement , where their bodies were miserably dasht and shattered to pieces , and hold up the other in his armes to doe the like to him ; at which the wretched father extreamely stupefied , ( for who can imagine lesse ) fell upon his knees , and humbly besought the villaine to spare the life of the third , and he would pardon him for the deaths of the former : to which the barbarous homicide replyed , that there was but one way in the world for him to redeeme his life ; the indulgent father with teares and intreaties desired to know what that way was ? who presently replyed , that he should with his knife instantly cut off his nose , for there was no other ransome for him : the passionate father who dearely tendered the safety of his childe , having now no other left , agrees to the condition , and disfigured and dishonoured his face , according to the covenant made betwixt them ; which was no sooner done , but the inhumane butcher framed a loud and scornefull laughter ; at which , whilest the other stood amazed , the childe which he still held in his armes , he ●●ung to the rest , and then most desperately cast himself after , preventing a worse death by torment : and such was the end of this arch-limbe of his father the devill , and the fruits of ire , anger , indignation , and malice . chap. iv. gods judgements against sloath. salomon saith of sloath , proverbs . vers. . sloathfulnesse causeth to fall asleepe , and a deceitfull person shall be affamished . and . vers. . he that tilleth his land shall be satisfied with bread , but hee that followeth the idle shall be filled with poverty . againe , proverb . . . goe to the pismire , o sluggard , behold her wayes , and be wise , for she having no guide , governour , nor ruler , prepareth her meate in the summer , and gathereth her food in harvest . how long wilt thou sleepe o sluggard ? when wilt thou arise out of thy sleepe ? yet a little sleepe , a little slumber , a little foulding the hands to sleepe : therefore thy poverty commeth as one that travelleth by the way , and thy necessity like an armed man. this being a sinne generally rather of omission then commission ; examples and the punishments thereof are not so frequent in the holy text ; nor other ethnick authors as those actuall and in continuall agitation , yet as farre as authentick authority will give me leave , i will strive to delineate and expresse it to the full ; that being ( howsoever sleighted and unminded ) mortiferous and deadly , and therefore subject to judgement and condemnation , it may be the more carefully abandoned and avoyded . pride , fulnesse of bread , and idlenesse , which is a neglect of that duty which belongs to god , and a cessation of that consociety and converse which is requisite amongst men , were part of those sinnes which caused god to raine down fire and brimstone upon sodome and gomorrah , whose lazinesse and sloath begot incest , adultery , and that most preposterous and abhominable sinne , since called ( from the place ) sodometry . but i desire first to annalyse and distinguish of the vice , before i proceed to further president . this fourth head of the beast of hell , called accidia or desidia , hath a bad root , and spreadeth into many evill branches ; for it keepeth from beginning well , and hindereth from ending well . it hindereth good beginnings by six sundry sinnes : the first may be called faintnesse , which is , when a mans love , which ought to be zealous and servent towards his creator and redeemer , is cold , faint , and weake , and therefore made unapt either for devotion , or prayer ; and this commonly happeneth when he is backward and averse to enterprise any good worke of piety or charity . the second may be titled tendernesse , which is the very couch and day-bed on which the devill resteth and reposeth himselfe , still prompting to the man or woman ; thou hast beene ever tenderly and indulgently brought up , not borne to trouble thy selfe with any toylesome vocation : thou art moreover of a weake constitution , not able to endure paine or labour , much lesse fasting , or any needfull chastising of thy body ; that sighing for thy sinnes were hurtfull for thine health , and weeping for thy transgressions would in time spoyle thine eye-sight , with the like malevolent suggestions ; which aptly comply with a sentence of one of the fathers , iustum est cum deo , ut moriens obliviscatur sui , qui vivus , oblitus est dei : most just it is with god , that such men should forget him in their death , who would not remember him in their lives . the third branch is idlenesse , from whence many evils arise , as witnesseth the holy text : for when the old adversary of mankinde findeth a man idle in his duty towards his maker , he then findeth him imployment in his owne wicked workes : first putting him in minde to think of evill , and then to act it ; addicting himselfe wholly to villany , ribaldry , luxury ; to neglect time and opportunity , wherein hee might doe much good , and make his way towards heaven : where on the contrary , doing much evill , hee prepares his passage to hell and eternall damnation . the fourth beares the title of dulnesse or heavinesse , when we solely incline our selves to drowsinesse and sleep ; and then are the adversary and his ministers vigilant and waking , to insidiate us in all our senses : and the lesse apt he findes us to the service of god , the more plyant and flexible hee makes us for the workes of sathan ; and such are they , who for one houres sleep will neglect comming to divine service , to heare the word of god preached , or to be present at the administration of the holy sacraments : the first is refrectory perversnesse , that is , when we lie and snort in sinne , and are sensible and apprehensive of the temptations of the world , the flesh , and the devill , yet we neither lift up our heads nor hearts to god by way of contrition , nor implore unto him devoutly by confession , nor list up our hands unto him , as promising repentance : like that obstinate and wilfull prisoner , who had rather lie rotting in a stinking and noysome dungeon , then take the paines to walke up the staires where the doores stand wide open , to gaine himselfe his franchise and liberty . the sixt may be stiled pus●llanimity ; that is , when we dare not enterprise any pious act ( after a good motion ) in a diffidence , that god will not assist us in the performance thereof ; and this is a foolish dread that some apprehend from their vaine dreames , and may be resembled to such as dare not venture to walke in such a path , because there the snaile putteth forth his hornes ; or young children , that shun their way for the hissing and gagling of geefe . these are the six impediments that hinder to begin well ; there are six other quite averse from ending well . the first is delay : for when god putteth into the heart of man to have an appetite , or purpose to doe any good worke , or to repent him of his old sinnes , and prepare himselfe to newnesse of life : then comes the old tempter and wispers in his eare ; what needes this early and too forward beginning ? thou art yet in thy prime and strength , take the benefit and pleasures of thy youth : it is yet too soone : age will come on , and then thou shalt have leisure , for when the delights of youth forsake thee , thou shalt in thy decrepit estate have little else or nothing to doe : thus dallying and dandling a wretched soule to it's eternall destruction . most true it is that god saith , at what time soever a sinner repenteth himselfe of his wickednesse , he will blot out all his offences ; but he that made that promise , hath not promis'd to give the sinner a time of repentance . after delay comes negligence , for whosoever maketh doubts and demurres to turne to god , it is no wonder if he doe it feignedly , superficially , and negligently ; and this is a vice generall and avoyded by few : for alas , how many are to be sound that use care and diligence in performing their bounden duty to god , and executing that charity in which we are obliged towards our neighbour . the third is oblivion and forgetfulnesse , and consequent it is , that whosoever is negligent , must needs be forgetfull ; and both these hinder us from a devout confession of our sins to god ; for by casting a neglect upon our transgressions and offences , they soone slip out of our thoughts ; and when we have occasion to acknowledge them , and be sorry for them , they are quite out of our remembrance , by which the soule incurres great danger of judgement . then followeth feare or dread , which is a faintnesse of the heart bred by evill custome , which makes us to grow in a distrust of gods mercy , and by that meanes to incurre the fearefull sinne of desperation : of which , not onely former ●ges , but even the times present affoord too many dreadfull examples . and then there is a lazy supini , which breeds a diminution and abatement of all devotion ; and is a disease to the soule , as a consumption to the body ; when in the stead of going on , we rather stand still , or draw backe ; and this recreance and defiling , if not taken in time , may turne to infidelity and apostasie ; sinnes of that attrocity and diabolicall nature , scarce amongst christians to be named . sixely and lastly , there is a fond zeale , or foolish servour , by which men weaken their bodies , and disable their spirits by superstitious vigils and fasts , by which they thinke to merit heaven , but in the interim fall into such langor , malady , sicknesse , and disease , that they make themselves disabled , either for the service of god , or following their owne vocation and calling ; but of such i presume there be not many . sloath is no better then the pillow or bo●ster of the devill , the originall of many dreadfull sinnes , and grievous calamities : of murmuring , a branch whereof we have example out of the holy scriptures , numb . . . and a number of people that was amongst them fell a ●u●●ing , and turned away , and the children of israel also wept , i and said , who shall give us flesh to eate ? we remember the fish which we did eate in aegypt for nought , the cucumbers , and the pepons , and the ●eekes , and the onions , and the garleek ; but now our soule is dryed away , we can see nothing but this man. again , cap. . vers. . after , they departed from the mount hor by the way of the red sea , to compasse the land of edom ; and the people were sore grieved because of the way : and they spake against god , and against moses , saying , wherefore have ye brought us out of aegypt to die in the wildernesse ? for here is neither bread nor water , and our soule loatheth this light bread : wherefore the lord sent fiery serpents amongst the people , which stung them , so that many of the people of israel died . we reade further in the first of haggat , vers. . thus speaketh the lord of hosts , saying , the people say the time is not yet come that the lords house should be builded : then came the word of the lord by the ministery of the prophet haggai , saying , is it time for your selves to dwell in your seiled houses , and this house lie waste ? now therefore thus saith the lord of hosts , consider your own wayes in your hearts ; yee have sowne much , and bring in little yee eate , but ye have not enough : ye drinke , but ye are not filled : ye cloath ye , but you are not warme : and he that earneth wages , putteth the wages into a broken bagge , &c. come to the gospell , matthew . vers . and his master answered to him and said , thou evill servant and floathfull , thou knewest that i reapt where i sowed not , and gathered where i strawed not : thou oughtest therefore to have put my money to the exchangers , and then at my comming should i have received mine owne with advantage : take therefore the talent from him , and give it to him that hath ten talents ; for unto every one that hath , it shall be given , and he shall have abundance : and from him that hath not , even that he hath shall be taken away ; cast therefore that unprofitable servant into utter darkenesse , there shall be weeping and gnashing of teeth . this drowsinesse is also blamed by our saviour christ in his apostles , marke . . then hee came and found them sleeping , and said to peter , simon , sleepest thou ? couldest thou not watch one houre ? watch ye and pray , that ye enter not into temptation . from divine , i come to ethnick examples : capitolinus hath left remembred unto us , that authonius pius being emperour , caused the roofes and coverings of all such houses to be taken away , as were knowne to receive any idle people ; affirming that nothing was more uncomly or absurd to be suffered , then such idle caterpillars and slow-wormes , to have their food and nourishment from that common-weale ; in the maintenance of which there was no supply from their industry and labour . notorious was the lazinesse and sloath of honorius the emperour , for where , as it is the custome of all princes whatsoever , not to set their hand or seale to any briefe , grant , or warrant , before they had diligently perused the contents , lest perchance they might doe something against their honour and dignity ; yet he was of that idle condition , that he had neither the patience to peruse himselfe , or to heare read any thing ( of what import soever ) he was to subscribe : which his sister placida observing , and willing as farre as she durst , modestly to reprove and taxe this strange sloathfulnes in him ; she devised an instrument or writing , in which the emperour had contracted her his onely sister to a most vile , sordid , and contemptible fellow , who used about the court , and was generally knowne to all ; which done , she caused that paper to be shuffled in amongst many others upon the sealing day , to which the emperor set his hand and signet : and the next morrow she came and prostrated her selfe to him , weeping , and complaining to him of her infelicity and strange disastrous fortune ; at which the emperour wondring , demanded the cause of her so great sorrow and heavinesse ? to whom she shewed the writing , and his hand and seale to confirme it : at which being more amazed , he made a great protestation , that he never had any such thought or purpose ; of which the wise and discreet lady taking advantage , she told him the whole circumstance how every thing came about , and that it was her owne act ; withall beseeching him ( under pardon ) to avoid the like or greater inconvenience , which might trench upon the honour and discretion of his sacred majesty : which was delivered in such passionate and affectionate language , that the emperour received it from her gratefully , and reformed that errour in himselfe for ever after . this drowsie and snorting sinne , howsoever in outward appearance it seemes innocuous and harmelesse , neither dammaging the party infected therewith , nor others , yet hath many virulent and bitter impendencies , which alwayes hang over it , as may appeare by history ; tyrannizing over the strong , and insulting over the mighty : for example , the invincible hercules , whom neither giants , savage beasts , serpents , nor monsters , could withstand ; after all his active and immutable labours , when hee gave but the least way to sloath and idlenesse , it brought him to his utter ruine and destruction ; who casting off his lyons skinne , and laying aside his mortiferous club , with his fatall shafts and bow , betook himselfe unto all effeminacie : insomuch , that changing his masculine habit , he put on the loose garments belonging to women , that he might the more freely insinuate into the good grace and favour of o●phale queene of the lydians , of whom he was perditly inamoured : at whose command he fashioned those his stubborne and rude fingers ( before imployed in quelling tyrants , and subduing monsters ) to spinne , card , and draw a corse and untoward thread from the distaffe ; but what was the end of this sloathfull effeminacie ? his chaste wife dianeyra hearing how strangely he had lost himselfe , both in his person and reputation of the world ; thinking to recall him from this dull and sleepy lethargy , sent him a shirt for a present , ( but ignorant that it was poysoned ) which hee had no sooner put on , but it instantly putrified and infected his body all over , cleaving so fast to his skinne , that in striving to plucke away the linnen , he tore the flesh from the bones ; so that overcome with the anguish and insufferable torture of the poyson , he built a huge pile of wood which he had torne from the trees that grew upon mount oeta , to which having put fire , it no sooner grew into a violent flame , but first having cast in his club , and then his lyons spoyles , he afterwards threw himselfe , where he was burnt to ashes . the like we reade of the great assyrian monarch sardanapalus , whose brave predecessors from many discents , imployed themselves in warlike expeditions and martiall affaires , all of them great undertakers , and some mighty conquerours , insomuch that the nation was dreaded throughout the world ; but this last and worst abandoning all masculine vertue , gave himselfe onely to sloathfull delicacy , luxury , and base metriculosity , in that abject and sordid manner that laying aside all that sublimity and excellence which belongs to regall majestie , he forsooke his virill habit and ornaments , willing if it had beene possible to have altered his noble sexe by putting on female habit , and sequestring himselfe from his martiall nobility , and counsellers of state , converst , and had consociety onely with whores , bawdes , panders , eunuches , and catamites , insomuch that he made his royall palace worse then any burdeile , or common brothel-house : which his nobles and peeres impatient to indure , when neither humble intreaty , perswasion , counsell , nor menaces could divert him from his sloath and idlenesse , they made an insurrection against him : and under arbactes the generall , having first seised all the castles , and places of strength , belonging to the empire , they besieged him in his pallace , profering him even then , if he would change his loathed sensuality , they would likewise alter their purpose of deposing him ; but this desperate devill , constant in his ruine , despising their indulgent proffers , and preferring his beastly and abhominable lusts before life or honour , whilest they were yet in parley , or before returned them any answer , gathered together all his gems , jewels , and treasure , even his whole magazine , which amounted to an infinite : then all his prostitutes and concubines , with the whole brood of brothelry , and setting fire on the whole seragl●a at once , leapt in himselfe amongst them ; than which incendiary , no more acceptable sacrifice could have beene made to the devill . moreover , what greater conquerour then iulius caesar , eterniz'd through all ages for his magnanimity and valour , of whose brave and heroicke acts to give a full expression , would aske a voluminous chronicle , who more wakefull , provident , active , adventurous , laborious , industrious ? and never out of agitation , till he had attained unto that height of supremacy at which he aimed , which was no lesse then to be the sole monarch of the world , but after when he came to submit himselfe to the affect of peace , and ease , and was no longer in action , he fell into many monstrous sinnes , and horrible and hatefull adulteries : for thus suetoninus reports of him , hee vitiated and corrupted many illustrious matrons ; ( i say not all , after he came to be perpetuall dictator , which in effect was emperour ) but these are remembred amongst others ; he stuprated posthumia the wife of servius sisipitius , lollia the wife of aul●s gabinus , tertullia the wife of marcus crassus and m●●a , of c●eius pompeius : divorcing himselfe from his owne wife , hee was said above all others to be most inamored of servilia the mother of marcus brutus , whose love he bought with a jewell valued at sixe hundred sexterti● , hee vitiated also iumia tertia , the daughter of servilia , and wife of marcus crassus . hee was said also to devote himselfe to the love of divers queenes , as euria maura , the wife of king bogades , and cleopatra most amorously above the rest , with whom hee banquetted and rioted night and day , from the sunnes uprising to his sett , and from the twilght to the dawning of the day , and in the same ship and bed accompanied her through egypt , almost to the confines of aethiopia , by whom hee had a young sonne called caesaria : hee is also reckoned amongst the cinaedi , and to bee a pederastes , that is , one abused against nature ; of which , with mamuria termanus he is taxt by catullus : which aspertion suetonius labours to acquit him of , in these words , caesars great familiarity and bed-fellowship , with nicomedes king of bithynia , ( wich was he with whom he was suspected ) doth no way hurt or blemish the modesty of caesar : of whose bloudy butchery in the capitoll who hath not heard ? thus you see even in the greatest and most active , when they fall into this mollicies , and pillowy sluggishnesse , what effects it workes upon them , and what fearefull judgements it brings upon them ; for doubtlesse there is scarce a whoredome acted , or adultery committed , no incestuous congression , or pathick preposterous luxury , in which this socordia , this snaylie and sluggish vice hath not a predominant hand . of the last , modesty will scarce suffer me to speake , or almost to name , being more then brutish and altogether abhominable : and before i enter on the former , give me leave to remember unto you some few of these soft , idle , and effeminate fellowes , which merit rather the names of musk-cats , then men . augustus caesar in sundry of his epistles written to mecoenas , expresseth his tendernesse , softnesse , and delicacy ; but especially in that where hee delivereth himselfe to this purpose : farewell mecoenas , the honey of nations , the ivory of etruria , the laser of aretinum , the margarite of tibur , the smarage of the gilneans , the jasper , berill and carbuncle , &c. strange mellite and oily gnatonicall language , ( being seriously intended ) to a subject from so great and wise an emperour : yet the learned and grave seneca calls him mecoenatem discimitum mollicima ejus delicias , & portentosum orationem : his dissolute or unguerded mecoenas , his most effeminate delicacy , and portentous speech : who saith farther of him , that he was able to give an excellent example of the roman eloquence , if too much felicity and worldly prosperity , mixt with ease and idlenesse , had not mollified and enerved his spirits . so also macrobius and crinitus both report of him . cai● duellius after he had triumpht over the carthaginians , and returned thence a glorious conquerour , grew unto that voluptuousnesse and lazinesse , that he gave himselfe over to all the intemperances of lust and riot ; for if he went at any time by invitation to banquet or feast abroad , hee had a trumpet or a coronet to sound him to the place ; and when the meeting dissolv'd , to usher him back to his owne house . the mass●●tenses were with this lazie luxury so contaminated and infected , that they imitated women in their habit and vesture , perfuming their haire with pretious unguents , and then bound up their lockes with laces and ribbands : hence grew a proverbe to their lasting disgrace , if any man was seene to sp●uce up himselfe too curiously , they would say unto him , e massi●ia ●enisti , thou camest but now from massilla . and of this unmasculin'd condition , were abram , artemon , clistine , lysicrates , argyri●● b 〈…〉 us , n●arus , aristodamus , andramites king of lydia , with infinite others ; perpetually and unto all posterity made notorious for their sloath , and branded for their idlenesse . how apt is plenty and fulnesse of bread to alter even the best natures , and of men to make monsters ! augustus caesar was a wise , discreet , and well govern'd prince , and celebrated for many rare vertues : yet it is related of him by suetonius , sextus aurelius , and others , that he was accustomed to lodge nightly with twelve hee catamites of the one side , and as many she prostitutes of the other ; who rejecting his wife scribonia , contracted himselfe to livia , who was glad to hasten the nuptials , lest her great belly should be discovered : and though hee were a bondslave to lust , he used to punish it in others with all severity ; ( for so the former authors report of him ) at a feast where was a great assembly of the patricians , and senators with their wives ; in the middle of the service , betwixt the second and third course , ( not able to containe himselfe any longer ) he tooke by the arme one of the beautifull'st matrons , ( whose husband was present as a guest ) and led her into a with-drawing roome ; where after some stay he brought her backe to her seat , with her linnen ruffled and out of order , and a great flushing in her face , which was palpable to all there present . he is also said to have stuprated tertullia , terentilla , drusilla , salvia , citiscenia , and others . but more prodigious were the lusts of his successor tiberius , who according to tranquillus , devised a seller or vault , which was as a schoole of venery ; and where all libidinous acts were practised in his owne presence . in the woods also he built venereall groves , where prostitution was daily practised ; with some things fearefull to be named . and as there were many prodigious examples of neroes cruelty , so there are also of his incontinence and luxury ; all which adde to his hatefull and abhominable life , to make it the more infamous , who most irreligiously committed a rape upon rubria , one of the vestall virgines , to whom it was held worse then sacriledge to offer the least violence . hee caused from the beautifull childe sporus ; his virill parts to be cut away , indeavouring to have made him a woman , ( if art could have done it ; ) and then to have married him , and so he did : from whence grew a saying , made common in the mouthes of all , happy had it beene for rome and the empire , if neroes mother had beene such a wife as sporus . many of his actions are too obscene for modesty to utter ; hee had naturall congresse and consociety with his naturall mother agrippina ; he caused also one doriph●● a freed man to be cut like sporus , and married him also . thus farre of him tranquillus , but much more cornelius tacitus . caligula incested his owne sisters , and prostituted them to his slaves and vassals , that in the cause of aemilius they might be condemned as adultresses , or vitiated persons , which otherwise had gone against him . livia horestilla the wife of caius piso he violently tooke from him , and made her his empresse , but within two yeares being tyred with his new peere , he turned her off to grazing ; and then he tooke from caius memmius his wife lolliae pa●lina , and in a short time repudiated her also ; consining them both from marriage , or to have consociety with any man whatsoever . he was much inamoured of one cesonia a beautifull damsell , and his custome was to his private friends oft to shew her naked . hee was said much to love marcus lepidus , and marcus nestor the pantomine , ( which is a buffoone or common jester ) for no other cause , but onely for the commerse of mutuall and alternate brothelry ; of these and many other his brutish ribauldries witnesseth suctonius . the emperour commodus in like manner constuperated his owne naturall sisters , in the sight of his other paramores and prostitutes , and then offered them to his friends , such libidinous wretches as himselfe , to have the like congresse with them : being a young man he was a scandall to all those whom he made his companions , and they reciprocally were scandalized by being in his company : these with infinite others of his licentious irregularities are recorded by lampridius . hee had also ( as the same author testates ) three hundred concubines of selected forme and feature ; chosen out of the families of the senatours and patritians ; and as many choice young men of sweet aspect and undespised proportion , taken out of the best of the nobility ; and with these hee did continually riot , drinke , and wanton in his pallace , where were used all immodest postures , and uncomely gestures , that the very genius of lust could devise : so that his court shewed rather a common stewes , then the royall dwelling house and mansion of a prince . gordianus iunior , who wore the imperiall purple with his father , absenting himselfe from all warlike imployment , lived in lazinesse and ease , giving himselfe solely to voluptuousnesse and carnall concupiscence , having at once two and twenty concubines , and by every one of them three or foure children at the least ; for which by some he was called the priamus of his age : but by others ( in scorne ) the priapus . and proculus the emperour in one expedition , ( besides many other spoyles ) tooke captive an hundred sarmatian virgines ; all which hee boasted not onely to have vitiated and deflowred , but to have perpetrated , or more plainly got with childe , within fifteene dayes , for so flavius vopiscus reports of him ; as also sabellicus , in exemplis . heliogabalus that monster of nature , gathered together bawdes , whores , catamites , pimps , panders , rounsevalls , and stallions , ( the very pest and poyson of a nation or people ) even till they grew to a great multitude : to which he added all the long-nos'd vagabonds , and sturdy beggars he could finde ; for these they say have the greatest inclination to libidinou filthinesse , and these he kept together and maintained at his great charge , onely to satisfie his brutish humour : therefore lampridius writing to the emperour concerning his prodigious venery , useth these words ; who can endure a prince who committeth lust in all the hollowes of his body , when roomes , cages , and grates , the receptacle and dennes of wilde beasts cannot amongst them all shew a beast like him . he also kept cursors and messengers , who had no other imployment , but to ride abroad , and seek out for these masuti , and to bring them to court , that he might pollute and defile himselfe amongst them : but these whose dissolute and floath-infected lives have growne to such an execrable height of impudence , have not escaped gods terrible judgements by miserable and tragick ends ; as you may read in the premises , where i have had occasion to speake of the same persons , though to other purpose . i will prosecute this further by example , wherein the effects of this dull and drowsie vice of idlenesse and sloath , shall be better illustrated , and in none more proper then that of ●egistus and clitemuestra : for agamemnon king of mycena , ( and brother to menelaus king of sparta , the husband of helena , ravisht thence by paris , one of the sonnes of king priam ) being chosen . generall of the grecian army , in that great expedition against troy , for the rape of that spartan queene : in his absence he left aegistus to governe his family , and mannage his domesticke affaires , who lull'd in ease , and loytring in idlenesse , and she a lusty lady , and lying in a widdowed and forsaken bed , such familiarity grew betwixt them , that at length it came into flat adultery ; of whom the poet thus ingenuously writes : quaeritur aegistus , quare sit factus adulter ? in prompt● causa est , desidiosus erat , &c. aske any why aegistus did faire clitemnestra woe , 't is answer'd : he was idle , and had nothing else to doe . now this egistus was before espoused to a young lady the daughter of phocas duke of creophen , whose bed he repudiated , and sent backe to her father . for the love of this queene of micena , of whom he begot a daughter called egiona ; and in the absence of his lord and master ( supported by the queene ) tooke upon him all regall authority , and was obeyed as king. now agamemnon had a young sonne called orestes , who was then under the tuition or guardianship of a worthy knight called fultibius , who fearing lest the adulterer and the adulteresse might insidiate his life , he conveyed him out of the land , and brought him to idomeneus king of creet , a pious and just prince , who undertooke to bring him up , educate , and instruct him like the sonne of such a father ; and protect him against all his enemies whatsoever . imagine now the ten yeares warres ended , troy sackt and spoyled , rak't to the earth , and quite demolished ; and agamemnon at his returne the very first night of his lodging in the palace , cruelly murdered in his bed by egistus and the queene . by this time orestes being of the yeares able to beare armes , and having intelligence how basely his father was butchered , and by whom , he made a solemne vow to avenge his death upon the authors thereof , and to that end besought aide of the king idomeneus his foster father and protector , who first made him knight , and furnisht him with a competent army . to assist whom came fultibius his first guardian , with all the forces he could levy ; as also phocas , whose daughter egistus had before forsaken : these sped themselves so well , that in few dayes they entred the land , and after laid siege to the chiefe citie called micene , where the queen then lay ( for aegistus was at that time abroad to solicit a●d against invasion , which he much feared ) but finding the gates shut , and the wals manned , and all entrance denied , they made a fierce assault ; and though it was very couragiously and valiantly defended ; yet at length the city was taken , and the queen surprised in the palace , who being brought unto the presence of her son , all filiall duty set apart , and forgetting the name of mother , he saluted her onely by the title of adulteresse , and murderesse , and when he had thundered into her eares the horridnesse and trocity of her crime , having his sword drawn in his hand , he suddenly transpie●●'d her body , and left her dead upon the pavement , as an expla●ion or bloody sacrifice to appease the soul of his dead farher . some would aggravate the fact , and say , that he caused her breasts to be torne off , ( she being yet alive ) and cast to the dogges to be eaten , but that had been a cruelty beyond nature , for a son to exercise upon a mother ; now whilest these things were in ag●●ation , aegistus had gathered an army for the raising of the ●●ege , and reclaiming the city , of which orestes having intelligence , ambu●hed him in his way , and had such good successe , that having incompassed him in , he set upon his forces , both before and behinde , routed them , and took aegistus prisoner , whom after he had put to the greatest tortures that humane apprehension could invent or devise , he commanded his body to be hanged in chaines upon a gibbet without the city , the place where malefactors were executed ; there to remain till it dropped thence limbe from limbe : all this comming to the ear of the adulterate brood esyone , ( who was said to have been accessary to the death of agame●nón ) she in extreme sorrow for the disaster happened to her father and mother , despairing , strangled her selfe , and orestes after he had more considerately pondered his cruelty towards his mother , which ( how soever just ) had better to have come from any mans hand than his own , and further , that in the mouthes of all men he was held no better than a matricide , ( a name hatefull both to god and man ) he upon this grew into a great melancholy , and from melancholy to madnesse , never being able to recover his senses after . it being worthy observation , what murders , revenges , adulteries , divers selfe-killings , and what not ? arise from this ( seeming harmelesse ) drowsie , and sleepy sin of i 〈…〉 enesse ; of which i will present you further with a strange and most lamentable story . dom. ioannes gygas postilla suae , parte secunda , pag. . a noble and vertuous lady who had a lasie and drowsie chambermaid , and as one bad quality seldom or never goeth without another , she was of a testy disposition , and of a snappish and curst tongue ; it happened that her mistresse upon a time chiding her for her neglect and sloath , she began to mander and murmur , and in the end to give her lady very crosse and untoward language , at which being much incenst , she gave her a box on the ear , at which she fell down upon the floor , as if she had been halfe slain , and multiplying many bitter and despightfull words , told her lady that blow should never be forgot nor forgiven . who somewhat sorry , as fearing she had strook her too hard , left her mumbling the devils pater noster , as we say , and minded her no farther . but the devill would not let slip this occasion , putting her in minde , to accuse her lady of adultery , and day nor night she could be in quiet , till she had so done : at length attending a fit opportunity when she found her lord in private , the subtle shrew interupted him after this manner ; noble sir , ( with pardon craved for my boldnesse ) i have a strange secret to acquaint you with , were i assured of your silence , but i am afraid that my zeal and tender care i have of your honour may be misprised , and that punishment which belongeth to others may redound upon my selfe to mine own ruine ; at which the crocodile wept , and her lord longing to know what the matter was , protested secrecy , and bid her say on : when she thus proceeded , i know ( sir ) that you are confident of the modesty , purity , and conjugall chastity of your lady , as wholly devoted to your love , having no other rivall or competitor in her affection ; but to my great sorrow i speak it , she violates her matrimoniall tie , and adulterates your sheetes in your absence , not with a gentleman of any of fashion , or quality , but with one of the groomes of your stable , which i most humbly beg of your honour that you will keep private to your selfe , till i make you eye-witnesse of what i speak , and bring you to the place where this ungodly congresse is frequently used betwixt them . and here she broke off abruptly as if teares constrained by sorrow had stopped her in her further relation . at this discourse the nobleman was stupified , and though he ever found her indulgent and affectionate towards him , and could never tax her of the least lascivious glance or incontinent gesture , yet he remembred that when his custome was to rise early to hunt , or hawk , or to survey his parkes and grounds , he found her scarce up or ready when he came backe to break fast , and then his jealousie began to suggest him that in that interim this wickednesse might be committed ; and so growing full of thoughts , he left her ( the devils agent ) to attend the event , who let slip no occasion to prosecute the mischief that she had begun , but finding him comming early one morning ( after his sports ) and knowing her lady was then in bed , ran presently to the stable and called one of the groomes in haste , and told him he must run suddenly to her lady in her chamber , for she had a serious businesse in which to imploy him , which she did with such servency , that the groom ran to the chamber as if it had been for life and death , ( and so indeed it proved ) and finding his ladies door open , entered : in which time she cals her lord , and hastens him to the place , but before he came thither , the lady spying the groom to rush so suddenly into the chamber , called him bold and saucy varlet , and ( ignorant of the deceit ) flung bed-staves at his head , and not having the patience to hear what he had to say for himselfe , bad him get him thence with a vengeance , whom his master met just at the door , and with his sword ran him through , so that without speaking he fell dead in the place , and there in the heat of fury , ere she had the leisure to aske what the matter was , he as she lay in her bed and without any question or answer expected transpierc'd her to the heart , whose chaste soul ( no doubt ) mounted unto that blessed place of rest to which her piety , devotion , and charity in her life time chiefly aymed ; now as he stood leaning upon his sword so lately imbrued in the bloud of these two innocents , having a thousand chimera's in his brain , and her flinty and obdurare heart mean time relenting at the horridnesse of the strage committed , she could keep her own devillish counsell no longer , but presently burst out into this language ; alas my lord , what have i done ? never was lady more chaste or constant to the bed and imbraces of her husband than she who here lies weltering in her innocent blood , whatsoever i spake of her was false and untrue , as meerly suggested by the devill , and this i malitiously devised in revenge of a blow she gave meto correct my 〈◊〉 and slo 〈…〉 fulnesse , which not able in my ill disposition to digest ; i , am onely i am sole authour of their commiserated and much to be lamented deaths , which hath happened more difastrous than i expected . this being so feelingly and passionately delivered , strooke such a deep impression into him , that sometimes casting his eye upon his honest and faithfull servant , and then upon his vertuous and untainted wife , being possest with a world of distractions at once , which swayed him above the strength of nature , he first dispatched her of life , and after fell upon his own sword ; making up the fourth in the tragedy . if you expect to hear further judgements inflicted upon this sin , every sessions and assises through the kingdom can afford presidents sufficient , how many children are brought to the execution place , who complain of their parents for their idle and slothfull bringing up ; who being neither set to school , nor put to manufacture or trade , whereby to get their livings , have been found to filch , pillage , steal , and break houses , which brings them at length to the gallowes : what fils the bridewels and correction-houses with so many rogues and vagabonde ; but idlenesse ? what makes so many maunders and high-way beggers , so many brothers of the broomesta●●e , who not able to compasse a sword or pistoll , will adventure to set upon men and rob them , with staves , bats , and cudgels ? what makes so many pimps , panders , apple-squires , bawdes , prostitutes and whores ( the very cankers and impostumes of a common-weal ) but sloth and idlenesse ? and what are the fruits of their ribaldries and 〈…〉 ries , but aches , and it ches , ●●rpegues , fluxes , rheumes , catarrhes , and a thousand other diseases ? who though they escape the rope ( which is the presentest and sudde●nest cure for them all yet the best houses they can hope to purchase , are lame spittles ; and hospitals . i need not aggravate these any further , as not being things private , rare , or scarce happening in an age , but as common as noverint univers● , for scarce a monethly sessions passes here in the city , without hanging and carting . to prevent which , and to avoid the manifold mischiefes incident , nay impending over this sin of floath and idlenesse , let every man and woman in the fear of god apply themselves to their severall vocations and callings , to supply ( as far as in them lies ) the necessities belonging to this life , and to become industrious and laborious members of the church and common-weal ; and for the life to come , to take the counsell of our saviou 〈…〉 , matth. . . watch therefore , for you know not at what hour your master will come : of this be sure , that if the good man of the house knew at what watch the theefe would come , he would surely watch , and not suffer his house to be digged through . this condemneth sleepy floath and ●rowfie negligence ; neither is doing good onely commanded , but the negligence and omitting of doing good is damnable and subject to everlasting torment , as you may reade matth. . . then he shall say to them on the left hand , depart from me ye ●ursed into everlasting fire , which is prepared for the devill and his angels , for i was an hungred and yee gave me no m●●● , i thirsted and ye gave me no drinke , i was a stranger and ye took me not in unto ye , i was 〈◊〉 and ye clothed me not , i was in prison and ye visited me not , and these are me sinnes of omission . their judgement is not for taking away the bread from the hungry , and drinke from the thirsty , but for not supplying them with such necessities when they stood in want thereof ( for this is spoken of the poor members of christ. ) i conclude with this sin of idlenesse thus , most sure we shall reddere rationem , that is , answer for every idle act , when we shall render an account for every idle word . chap. v. gods iudgements against covetousnesse . this vice is defined to be a dishonest and insatiable desire of having , which is superabundant in desiring , acquiring , and keeping , but altogether deficient in parting with , or giving : this inordinate desire of riches is quite opposite to liberality , and to justice , which ought to distribute suum cuique , and may be divided into these four heads , mortall , veniall , capitall , and generall . it is called mortall , when a man taketh or reteines that which belongeth to another man unjustly ; and then it is either theft , rapine , vsury , or deceit in buying or selling , or else when we prefer the inordinate love of riches before our love to god and our neighbour . and then called veniall , when though we love wealth , we use no indirect course to get it , nor hinder others by our illiberality or gripplenesse to keep it , and may be called good husbandry . it is capitall , and so called , because it is the head of many other sinnes , and exceedeth either in retaining , from whence ariserh obduration against pity , which is also called inhumanity , or the unquietnesse of the minde , which begets superfluous solicitude and care : or violence , when we take from others injustly and by force : or fallacy , when we equivocate in our bargaines : or perjury , when we use an oath to confirme it : or fraud , when for gain we sticke not to deceive : or prodition , and that was the sin of iudas , who for a price betrayed his master . it is called generall , because of it there be many species , one specially consists either in the defect of giving , or the excesse in the desire of having ; of the first in giving , he is called parcus who giveth little , tenax who gives nothing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who parts with that he gives with great difficulty . excesse in acquiring consists in gaining filthily , or injustly ; filthily , by illiberall acts , as striving to enrich ones selves by base , vile , and sordid meanes , in which is included all meretricall gain got by prostitution or panderisme , with the like : and amongst these injustly avaritious , are numbered , vsurers guilty of oppression and extortion , theeves who rob either openly or privately , spoilers of the dead , false executours , &c. and dicers , who covet to prey on the goods of their friends living . and this grand vice with all the severall branches thereof is condemned in the holy scriptures , gen. . . moreover , provide thou amongst all the people , men of courage , fearing god ; men dealing truly , hating covetousnesse , &c. it is the tenth commandment , thou shalt not covet thy neigbours house , neither shalt thou covet thy neighbours wife . and levit. . . ye shall not steal , neither deal falsly , neither lye one to another , thou shalt not do thy neighbour wrong , nor rob him . deut. . . thou shalt not lend upon usury to thy brother , that the lord thy god may blesse thee in all that thou settest thine hand to , in the land whether thou goest to possesse it . iob . . he hath devoured substance , and he shall vomit it , for god shall draw it out of his belly . and . . for what hope hath the hypocrite when he hath heaped up riches , if god take away his soul. psal. . . trust not in oppression nor in robbery , be not vain , if riches encrease set not thine heart upon them . prov. . . such are the wayes of every one that is greedy of gain , he would take away the life of the owners thereof . ier. . . therefore will i give their wives unto others , and their fields unto them that shall possesse them , for every one from the least unto the greatest is given unto covetousnesse , and from the prophet unto the priest every one dealeth falsly . ezech. . . he that hath not oppressed any , but hath restored the pledge to his debtour , he that hath spoiled none by violence , but hath given his bread to the hungry , and hath covered the naked with a garment , and hath not given forth upon usury , neither hath taken any increase , but hath withdrawn his hand from iniquity , and hath executed true judgement betwixt man and man , and hath walked in my statutes , and hath kept my judgements , to deal truly , he is just , and shall surely live , saith the lord. matth. . . no man can serve two masters , for either he shall hate the one and love the other , or else he shall leane to the one and despise the other , ye cannot serve god and riches . luke . . wherefore he said nnto them , take heed and beware of covetousnesse , for though a man have abundance , his life standeth not in his riches . iohn . . then said one of his disciples , even iudas iscariot simons son which should betray him , why was not this oyntment sold for three hundred pence and given to the poor ? now he said this not that he cared for the poor , but because he was a thiefe and had the bag , and bare that was given . it is radix omnium malorum . tim. . . for the desire of money is the root of all evill , which whilest some lusted after they erred from the faith , and pierced themselves through with many sorrowes , for they that will be rich fall into many temptations and snares , and into many foolish and noysome lusts , which drown men in perdition and destruction . covetous men are contemners of gods word , matth. . . and he that received the seed amongst thornes is he that heareth the word , but the cares of the world , and the deceitfulnesse of riches choak the word , and he is made unfruitfull . it is no better than idolatry , col. . . mortifie therefore your members which are on earth , fornication , uncleannesse , the inordinate affections , evill concupiscence , and covetousnesse , which is idolatry . they are miserable and vain , iob . . he hath undone many , he hath forsaken the poor , and hath spoiled houses which he builded not , surely he shall feel no quietnesse in his body , neither shall he reserve of that which he desired , there shall none of his meat be left , therefore none shall hope for his goods , when he shall be filled with his abundance , he shall be in pain , and the hand of the wicked shall assail him , he shall be about to fill his belly , but god shall send upon him his fierce wrath , and shall cause to rain upon him , even upon his meat , &c. they are not capable of everlasting life , col. . . nor thieves , nor covetous , nor drunkards , nor railers , nor extortioners shall inherit the kingdom of god. many more texts there are to the like purpose , but i come nearer to shew you examples of covetousnesse , and the punishments thereof out of the sacred scriptures . we reade iosh. . . and achan answered ioshua , and said , i have sinned against the lord god of israel , and thus and thus i have done , i saw amongst the spoiles a goodly babylonish garment , and two hundred shekels of silver , and a wedge of gold of fifty shekels weight , and i covered them , and behold , they lie hid in the earth , in the midst of my tent , and the silver under it . it followeth , verse . then ioshua took achan the son of zerah , and the silver , and the garment , and the wedge of gold , and his sonnes , and his daughters , and his oxen , and his asses , and his sheep , and his tents , and all that he had , and all israel with him brought them to the valley of achor : and ioshua said , in asmuch as thou hast troubled us , the lord shall trouble thee this day ; and all israel threw stones at him , and burnt them with fire and stoned them with stones , &c. it was also punished in nabal , sam . . who was churlish , gripple , and covetous , and ungratefull to david and his servants , for which the text saith , verse . and about ten dayes after the lord smote nabal that he died : who not onely lost his life , hut had his wife abigail given unto david , whom he before despised . ahab king of israel for coveting of naboths vineyard , and by the meanes of his wife iezebel putting him to death , that her husband might take possession thereof : hear his terrible judgement that followed , kings . . the word of the lord came to eliah the tishbite , saying , arise , go down to meet ahab king of israel which is in samaria , lo , he is in the vineyard of naboth , whither he is gone down to take possession of it : therefore shalt thou say unto him , thus saith the lord , hast thou killed , and also gotten possession : and thou shalt speak unto him saying , thus saith the lord , in the place where dogs licked the blood of naboth , shall dogs licke even thy blood also , behold , i will bring evill upon thee , and will take away thy posterity , and will cut off from ahab him that pisseth against the wall , as well him that is shut up , as him that is left in israel : and i will make thy house like the house of ieroboam the son of nebat , and like the house of baasha the son of ahijah , for the provocation whereby thou hast provoked and made israel to sin : and of iezebel spake the lord , saying , the dogs shall eat iezebel by the wals of iezreel ; the dogs shall eat him of ahabs stocke that dieth in the city , and him that dieth in the fields shall the fowles of the air eat , &c. now what more fearfull judgement could have been pronounced against them ? all which punctually happened unto them according to the prophets saying . further , we reade esay . . thy princes are rebellious , and companions of thieves , every one loveth gifts , and followeth after rewards , they judge not the fatherlesse , neither doth the widows cause come before them , therefore saith the lord god of hostes , the mighty one of israel , ah , i will case me of my adversaries , and avenge me of mine enemies . ier. . . thine eyes and thine heart are but onely for thy covetousnesse , and to shed innocent blood , and for oppression , and for destruction , even to do this ; therefore thus saith the lord against iehoiakim the son of iosiah king of iudah , they shall not lament him , saying , ah my brother , and ah my sister ; neither shall they mourne for him saying , ah lord , or ah his glory , he shall be buried as an asse is buried , and cast forth without the gates of ierusalem . ezech. . . her princes in the midst thereof are like wolves , ravening the prey to shed blood , and to destroy soules for their own covetous lucre . in thee have they taken gifts to shed bloud , thou hast taken usury , and the increase , and thou hast defrauded thy neighbour by extortion , and hast fogotten me , saith the lord god , behold therefore i have smitten mine hands upon thy covetousnesse that thou hast used , and upon the blood which hath been in the midst of thee : i will scatter thee amongst the heathen , and disperse thee in the countries , &c. amos . . hear this word ye kine of baashan , that are in the mountaines of samaria , which oppresse the poor , and destroy the needy , &c. the lord god hath sworne by his holinesse , that loe , the dayes shall come upon you , that he will take you away with thornes , and your posterity with fish-hookes . micah . . and they covet fields , and take them by violence ; and houses , and take them away , so they oppresse a man and his house , even man and his heritage , therefore thus saith the lord. behold , against this family have i devised a plague , whereout ye shall not plucke your neckes , and you sh all not go so proudly ; for this time is evill . again , . . the heads thereof judge for rewards , and the priests thereof teach for hire , and the prophets thereof prophesie for money , yet will they lean upon the lord , and say , is not the lord amongst us ? no 〈◊〉 can come upon us : therefore shall sion for your sakes he plowed as 〈◊〉 field , and ierusalem shall be an hea● , and the mountain of the house as the high places of the forest . hab. . ho , he that coveteth an evill covetousnesse to his house , that he may set his nest on high , to escape from the power of evill . thou hast consulted shame to thine own house , by destroying many people , and hast sinned against thine own soul , for the stone shal 〈…〉 out of the wall , and the beame out of the timber shall answer it , we unto him that buildeth a town with blood , and erecteth a city by iniquity . mach. . . now they that were with simon being led with covetousnesse , were intreated for money ( through certain of those that were in the castle ) and took seventy thousand drac 〈…〉 , 〈◊〉 〈◊〉 some of them escape , but when it was told machubeus what was done , he called the governours of the people together , and accused those men , that they had sold their brethren for money , and let their enemies go , so he slew them when they 〈◊〉 convict of treason , and won the two castles . eccles. . . there is one alone , and there a not a second , which hath neither son nor brother , yet is there no end of all his travell , neither can his eye be satisfied with riches , neither doth he thinke , for whom do i travell , and defraud my soul of pleasure ? this also is vanity , and this is an evill travell . again . . he that loveth silver shall not be satisfied with silver , and he that loveth riches shall not enjoy the fruits thereof , where goods increase they are increased that eat them , and what goods commeth to the owners but the beholding thereof with their eyes ? the sleep of him that travelleth is sweet , whether he eat little or much , but the satiety of the rich will not suffer him 〈◊〉 sleep . there is an evill sicknes that i have seen under the sun , to wit riches reserv●● to the owners thereof for their evill , and their riches vanish by evill travell , 〈◊〉 he begetteth a son and in his hand is nothing . i conclude with that of zephan . . . neither their silver nor their gold shall be able to deliver them in the day of the lords wrath , but the whole land shall be devoured by the fire of his jealousie , for he shall make a speedy riddance even of all them that dwell in the land . and thus far the scriptures against this horrid vice of covetousnesse . i come to the fathers : saint augustine , de verbo domins , useth these words , what is this avidity of concupiscence without measure ? when even beasts themselves observe a mediocrity ; they onely prey when they are an hungred , but cease to spoil when they are satisfied , onely the avarice of the rich is insatiable , it alwayes rages , and is never sated , it neither feareth god , nor reverenceth man ; it spareth not the father , nor acknowledgeth the mother ; it regardeth nor brother , nor childe , but breaketh covenant with a friend , it oppresseth the widdow , invadeth the orphant , distresseth the poor , and is prone to bring false witnesses , and what a madnesse is it to desire death for life ? and in seeking to finde gold , to lose heaven ? and saint ambrose in his sermons thus : it is all one for him that hath , to take from him that wants , and when thou hast , and canst , to deny relief to the indigent and needy ; it is the bread of the hungry that thou deteinest , the cloathing of the naked that thou keepest backe , the money that thou hidest in the earth is the redemption of the captive , and know , thou robbest so many of those goods as it is in thy power to confer upon the miserable , when thou denyest to succour them : those fortunes and those riches are not a mans owne , which he cannot carry with him , onely mercy and charity forsake not a man in his death . saint hierome saith , to a covetous man that is as much wanting which he hath , as what he hath not , because hee rather desires to have what hee wants , or is still in feare to lose what he hath ; who , whilest in adversity he hopes for prosperity , in prosperity hee feares adversity . and in another place . the covetous man burnes here with the heat of concupiscence , and shall burne after in the fire of gehenna . if hee see one more potent then himselfe , he suspects an oppressor : if one inferiour , hee feares a thiefe : and such are most unhappy , who really suffer whatsoever they shall but feare to suffer . huge lib. de clar. useth these words : there be foure things in the possessing of goods and riches to be observed ; namely , that lawfull things we doe not acquire injustly ; or being injustly acquired , we doe not strive to injoy them unlawfully : that we strive not to possesse much , though lawfully ; nor things justly got , defend unlawfully ; for either evilly to acquire , or badly to use what is acquired , what is lawfull makes unlawfull : for , to possesse much hath some alliance to avarice , and commonly it happens , what is too much lov'd , is ill defended . i conclude with gregory in one of his homilies , every avaritious man from drinke doth multiply thirst ; because when he hath once injoyed what he before coveted , he is not therewith satisfied , but hath the greater inclination to cover more . but from the fathers i come to ethnick history , and first i will give you the appellation of some rich men : cacilius camidius was of that infinite estate , that though he had lost a great part of his riches in the civill warres of rome , yet at his death he left foure thousand domestick servants and retainers ; in his stables he had an hundred and threescore horses , three thousand and sixe hundred oxen , and of other head of cattle two hundred fifty and seaven thousand , and pecuniis numeratis , that is in ready coyne sixe hundred thousand pound weight , who also gave to be expended upon his funerall eleven thousand sestertii . marcus crassus would not allow any man to be called a rich man , who was not able out of his private coffers to maintaine a legion of souldiers for a yeare ; the annuall revenue of his fields and grounds arrable and pasture , amounted to fiftie hundred thousand crownes of gold : neither did this suffice him ( saith pliny ) but he was ambitious to winne and possesse all the gold of the parthians . the greatest part of his wealth he purchast out of the civill garboyles , seditions , and combustions , converting the publike calamities to his private use and benefit ; for when he had left him three hundred talents onely from his fathers inheritance , before he enterprised any expedition against the parthians , hee had gathered together into one magazine seaven thousand and one hundred talents , though hee had before consecrated the tenths and tythes of his whole estate to the temple of hercules . hee moreover made a publique banquet , in which he feasted the whole people of rome , and gave to every one of his guests three pounds in silver : he kept moreover as his servants that had dependance of him , five hundred smiths and carpenters , skilfull in architecture ; whom hee not onely imployed in his owne sumptuous buildings and aedisices ; but to any noble citizen who had a will and desire to build , he not onely lent them freely , but paid them at his owne charge : yet this man overcome with covetousnesse of the parthian gold , was by them taken prisoner in battaile , who knowing his great avarice , caused molten gold to be powr'd downe his throat , deriding his insaciety in these tearmes ; for gold thou thirstest in thy life , and now take thy fill of it in thy death . and yet pallas the freed man of claudius caesar was held to bee twenty times richer then crassus : plinius the praetor speakes of this pallas , as also of calistus and narcissus , possest of innumerable wealth , during the principality of claudius , insomuch that the plenty of narcissus grew to a proverbe , for if they had to speake of any man who was possese of superabundant wealth , they would say he was as rich as narcissus : of this pallas iuvenall speakes in his first satyre , who with narcissus were the freed men of claudius ; and by the generall suffrage of the senate , had not onely mighty donatives conferred upon them , but they were admitted unto prime magistrates , and underwent the most honourable offices in the citie : more over the emperour ( as tacitus writes ) bestowed upon pallas the praetorian ensignes , with great summes of money , being yearely possest ( besides his domestick wealth ) of three thousand sestertii ; but what happinesse had hee by the enjoying of such abundance ? the same author relates , that ner● caesar grieving that hee had lived so long , ( for hee was growne aged ) caused him to be poysoned ; and by that meanes consiscated his goods to his owne use . antiochus the great king of syria did so abound in riches , that purposing to make warre upon the romans , he gathered a puissant and numerous army , who were accommodated in all the bravery that could be possible ; their helmets being richly plumed , and the heads of their speares and shields shining with silver and gold ; who after with great esteeme , shewing the glory of his souldiers , and pride of his host to hanniball , he asked him whether he thought that these were not able to conquer the romane ? who after some small pause made him answer : i cannot presume that they are able to vanquish them , but of this i am most assured , they are able to satisfie them , if the romans be covetous ; and so it after proved to his great dishonour . pythius bythinius a persian , gave to dari 〈…〉 a plaine tree and a vine all of gold ; he also feasted xerxes army , ( in his expedition towards greece ) which consisted of seaven hundred fourescore and eight thousand men , and allowed unto them five moneths provision of corne , victuall , and pay ; and onely because that of five sonnes he had , xerxes would leave one of them at home with him to comfort him image . herodotus and pliny both testifie of him , that being demanded of the king of what possession 〈◊〉 was ? he made answer . that he had in his coffer ten thousand talents of silver , and foure hundred mirlads of gold , besides of the coyne of the daricans , which amounted to seaven thousand pound weight in gold , all which when he had prostrated to the kings service and free dispose , he wondring at his extraordinary liberality , tooke to supply his present use the foure hundred miriads of gold , and left him the rest : notwithstanding which , in his returne from greece , whence he was basely beaten and baffled , he caused that young man the sonne of so bountifull a father , before his face to be cut in pieces . and thus we see there is no trust in riches : for even king david and his sonne , who had wealth above account , and gold and treasure beyond numbe● , the one 〈◊〉 into murder and adulterie , the other into lust and idolatrie . from those which were rich , i come to the covetous : constat , manasses , annaltum pag. . relates that chaganus king of the septentrionall scythians , when he had invaded many of the roman forts and cittadels , even those most strongly manned and defenc't , in his first violent assaults tooke in many walled cities , and all the region bordering upon ister , quite depopulutated ; insomuch that the whole river was sanguin'd with the bloud of the natives . and having surprised many captives , to the number of twelve thousand men , hee sent to the emperour mauricius to know if hee would redeeme them being christians , and his subjects : but neither the extreame rage of the scythian cruelty , nor the barbarous kings inhumanity , neither the cryes and ejaculations of the miserable and distressed prisoners , could move the minde of this obdure and flinty-hearted emperour , who was wholly given over the base and sordid avarice . againe , chaganus sent unto him . embassadours with more moderate and reasonable conditions , with a great part of the first price deducted ; to which the covetous emperour would not lend any eare at all : which chaganus hearing , he raged like a tyger , and caused them all to be hewed to pieces ; the whole region to be covered with their carkasses ; the fields to bee stain'd with their bloud ; and their bodies to be piled in an heape almost to the height of a pine-tree : which cruell act of the emperour my author thus aggravates . o gold and love of gold , more cruell then a tyrant ! of men the persecutor , the fort of mischiefe , the castle of destruction , the eversion of towers , the depopulation of cities , the demolishing of walls and gates , the fall of houses , the ruine of families : o with what mischiefes doest , thou afflict us mortals ! no earthly thing can compare with thee in cruelty : thou softnest the hard , indurat'st the soft ; thou givest speech to the silent , and makest mute the free speaker : in roving , thou makest the swift slow pac't , and puttest wings to the feet of the lazy : thou kickest against law and justice , expellest bashfulnesse and modesty , violat'st sepulchres , diggest through ; there is nothing which thou wilt not sell , nothing which thou wilt not betray . now let us looke upon the dreadfull judgement of god , which fell upon this gripple minded prince , who was so hated amongst the christians , that upon christmas day , as he was entring into the temple , was like to have beene stoned to death : after which he grew jealous even of his owne brother , and all the best friends about him , lest they should supplant him from the imperiall dignity ; of which he grew the more timerous , in regard of divers ominous dreames : for there appeared unto him in his slumbers a blazing-starre like a sword , and a monke running with a sword drawn to the emperours statue , inrag'd and crying out aloud , imperatorem ferr● periturum : ( i● ) that the emperour shall perish by steele . hee dreamed also , that he was given to be murdered to one phocas ; upon which he sent for one philippicus out of prison , a man whom hee much trusted , and asked him , qualis sit phocas ? what kinde of man is that phocas ? to whom philippicus answered , centurio ambitiosus , sed timidus : to whom the emperour againe replyed , if he be a coward , he is then a murderer . in conclusion , he grew into such a great contempt of the army , that they sought to depose him ; and the legions and men of warre about istrus chose phocas a barbarous and bloudy thracian to be emperour , who made all the haste possible to constantinople , where he was crowned in the suburbs by cyprian the patriarch . mauricius in this interim was with his wife and children at chalcedon , where through griefe and trouble of minde he fell sicke : thither phocas sped him with all expedition , who first caused his two youngest sons to be slaine in his sight , and then his three daughters ; and next their mother constantina , the daughter of tiberius the second , the next emperour before mauricius ; who beheld the deaths of his sonnes and daughters with great patience : but when he saw his wife in the hand of the tormentor , he burst forth into these words , ( acknowledging his faults ) o lord god , thou art just , and and thy iudgements are right . lastly , phocas commanded his head to be cut off , whose body , with his wives and children , were cast upon the shore , to be a publike spectacle for all the people ; where they lay upon the ground till one of the enemies which had belonged to mauricius , caused them to be interted . achaeus a king of the lydians , was much branded with this vice of covetousnesse , who when he had accumulated much riches , and that too by sinister meanes , not therewith contented , hee proceeded further , and put new and unheard of taxes and exactions upon his subjects ; when they knew his treasury abounded with all fulnesse and plenty : in hate of whose extreame avarice they conspired together , and made an insurrection against him ; and having surprised him in his palace , they haled him thence , and hanged him on a gibbet with his heeles upward , and his head drowned in the waters of pactolus ; whose streames ( as sundry authors write ) are of the colour of gold , and hath name amongst the golden rivers ; an embleme of his avarice . thus you see this deadly sinne seldome or never escapes without judgement . neither did iustinianus the second , the sonne of constantinus barbatus , escape the aspersion of this horrid vice , he was the last of the stocke of heraclius , a man covetous , unquiet , cruell , and unfortunate : he had two sycophants who furnisht his coffers , and for that were graced by him with all imperiall power and authority ; the one theodosuis , a monke , the other stephanus the emperours chaplaine : who was in such credit with his master , that he durst beate the old empresse . these two not onely exercised extortion and oppression amongst the subjects , but great cruelty upon the princes , dukes , and captaines , keeping one of them called leontius two yeares in prison ; who after escaping by the helpe of the patriarch , was made emperour , and cut off the nostrils of iustinian , and sent him as an exile to chersonesus . which leontius being after surprised by tiberius apsimarus , he cut off his nostrils and sent him into a monastery . after iustinian returned , being ayded by the bulgarians , and suprising both leontius and apsimarus , he caused them to be led bound through the market-place ; and having first trod upon their necks , cut off their heads : then hee pulled out the eyes of callinious the patriarch , and hanged up heraclius the brother of apsimarus . but at what time he sent his army against chirson , the host made philippicus bardanes emperour , who made all speed to constantinople ; and taking iustinian and his sonne tiberius from the sanctuary , commanded them most miserably to be slaine . nay , even your greatest prelates , and in the primest places of episcopall dignity , have not beene excluded from this generall sinne of avarice . martinus papa was of that gripple and penurious condition , that he commanded the ends of wax-candles left after masse , and the other service , to bee brought him home to his palace , to save him light in the nights for his houshold and family . and pontanus writes of one agolastus , a priest and cardinall , who though he allowed liberally meat for his horses , after repenting him of the charge , would in the night steale privately into the stable , and take the provender out of their mangers ; which hee used so long , that being watcht by the master of his horse , and knowing him , beate him soundly , as if he had beene a common theefe . but contrary to these , alexander the first , pope , was of that bounty and munificence , that scarce any meriting man but tasted freely of his liberality ; who used to say unto his friends in sport , i will tell you all my fortunes : i was a rich bishop , i was a poore cardinall , and am at this present a beggarly pope . a great example of this vice of desiring to get and have , was that of alcmaeon the son of megaclus , who when he had entertained some of the chief nobility of croesus king of lidia in their way to delphos , with great humanity and curtesie , the king loth to remain indebted to him , or at least , not some way to correspond with his bounty , invited him to his palace , and having abundantly feasted him for some dayes , when he was ready to depart and take his leave of the king , nay ( saith he ) you shall not part thus empty-handed from me before you have seen my treasury , and take from thence as much gold as you are able to carry , who being of the craving and having condition , presently provided himselfe of large garmenrs , and wide cloathes , with deep and spatious pockets , and thought not all sufficient , for comming to the magazine , having taken thence as much as it was possible for him to dispose of in any place about him , he then filled his mouth , and crammed it to the very teeth , and had conveyances in hair , and so swearing under this burden , disguised like a man distracted and quite out of his senses , he appeared before the king , who when he saw him so estranged from himselfe , burst into a loud laughter , and in contempt of his covetousnesse , with great scorne and derision let him depart . thus far herodotus . neither hath the feminine sexe been altogether free from the same aspersions , but most justly taxed ; for when brennus our countriman ( and brother to belinus king of this land ) being then captain of the gauls , besieged ephesus with his army , a great lady of the city , called dominica sent to parle with him , and made a covenant , for a mighty great sum of money to betray it into his hands , which brennus according to the composition entred , and after sacked and spoiled , and standing at one of the great gates to receive the reward , he willing to keep his promise , and yet in his heart detesting the avarice of the woman , caused so much gold and treasure to be thrown upon her , till under the huge masse she was buried alive . near allied to the former is the story of tarpeia , one of the vestall virgins in rome , who having covenanted with sabine the enemies to the romans , to betray unto them the capital for the bracelets they wore on their left arme , which were very rich and costly , they when they were entred and had possession of the place , in stead of their bracelets and carcanets threw upon her their shields and targets worne of their left armes , and so sti●●ed , smothered and pressed her to death : in memory of whose soul and traiterous act grounded on covetousnesse the hill where she was buried is called , the tarpeian mountain , even to this day , and this hapned in the year of the world . europhites was likewise the wife of amphi●rus , who for a carcanet of gold given her by p●linyces , betrayed her husband , and discovered him in the place where he had hid himselfe , because he would not go to the the 〈…〉 warres , because it was told him by the oracle , that there he should assuredly die , for which he left a strict charge with his son alema●● , that he should no sooner hear of his death , but he should instantly kill his mother , which orestes-like he performed , and proved a ma●●icide to performe the will of his deceased father . thus you see not one of these three escaped a fearfull judgement . of contrary disposition to these was the virgin placidia daughter to the emperour valentintanut and eudosia , who neglecting all her fathers riches and honours , abandoned the vanities of the world , and betook her selfe to a devout and sequestred life . as the like did elburga , daughter to edward king of england , ( a saxon ) and had the sirname of seignior , or the elder edward . and if we look no further than to this city london the metropolis of the kingdom , how many pious and devout matrons hath it yeelded even from antiquity to this present , who have contributed largely to the erecting and repairing of temples , building of almes-houses and hospitals , erecting schooles for learning , maintaining poore ministers in preaching , in giving liberally towards halls , leaving stockes to set up young beginners , and bequeathing legacies for poor maides marriages , and these not for the present , but to the end of the world . for which god be praised , and daily increase their number : but this is directly averse to the argument now in agitation , which is covetousnesse . if it be dangerous to be rich even to him that knowes how to use his wealth , how much more fearfully perillous then for him that hath abundance of all worldly fortunes , and knows only how to abuse them . caesar being in spain , extorted great summes of money most injustly from the proconsul there , and certain cities of the lusitanians , though they neither offended him , nor violated any covenant with them , yet when they friendly set open their gates to receive him as their patton and defender , he spoiled their houses , made seisure of their goods , and even the temples of the gods he sacrilegiously robbed , it being his custome to rifle cities , not for any fault committed , but for the certain prey expected . in the first year of his consulship he stole ( for no better attribute my author giveth it ) 〈◊〉 thousand pound weight of gold out of the capitol ; he moreover sold societies , liberties , and immunities , nay even crownes , scepters , and kingdomes for gold ; he also defrauded king p●olomeus of six thousand talents at one time , in his own name and pompeys , before they were at distance . eutropius writes that flavius vespatianas was wretchedly corrupted with this vice , and evermore gaping after gold , who at his comming to the empire called in all those debts and impositions which were remitted or forgotten by his predecessour galba , to which he added new taxes more grievous and burdensom than the former , he increased all the tributes in the provinces , and in some doubled them , and for the avidity of money would sit upon all triviall and common causes , such with which a private man would have been ashamed to have troubled himselfe ; to the ●anditates 〈◊〉 fold honours , and to the guilty of any notorious act , pardon● ; his custome was to raise procurators ( such as were the most ●apacious ) to great and gainfull offices , for no other cause , but that 〈◊〉 they were ●●ll , he like a spunge might squeeze them , by forfeiting their whole ill-gotten estate into his own hands , neither was he ashamed to raise money out of urine , ( for so saith suetonius . ) thus we see what a monster money can make of the most mighty and potent men . sergius galba who was emperour in the year of our redemption , . those cities of spain and france , who were most constant to the roman empire , upon them he imposed the most grievous exactions and tributes ; he rob'd the stat●e of iupiter of his crown of fifteen pound weight in gold ; the souldiers who desired the roman eagle and military ensignes he decim●ted and tythed , dismissing , nine parts ; and ( to save charges ) reserved the tenth onely ; the german cohorts , appointed by the caesars to be the guard of their bodies , as most intrusted next their persons , he quite dissolved , and sent them empty handed into their countries without any reward at all ; he was moreover of that parsimony , that if at any time he had at his table more fare than ordinary , he would horribly repine at it ( forgetting the state of an emperour ) and say , that it was money expended in waste he said openly , for his own part he could content himselfe with a dish of pulse or pease , as sufficient to content nature . of the like penurious disposition was didius iulianus emperour , who made a law called did 〈…〉 x , to restrain the excesse in banqueting , who for his imperiall table would make a pig , or an hare , to serve him for three severall suppers , when his dinner was nothing else but a few olives and herbes . which abstinence had been very commendable , had it been for continence sake , and not the avaritious desire to save money . and aelius pertinax was of that frugality that he would set before his guests onely an halfe sallad , of lettice and thistles , two sops and a few apples , or if he would exceed at any time in his diet , he would feast them with a leg or a wing of a hen . and these two last emperours may compare with the former , who notwithstanding all his masse of wealth wrestingly and injuriously purchased , was wretchedly murdered by his souldiers in the sixty third year of his age , after he had reigned onely seven moneths and seven dayes . many others are for this sin alike branded , as tiberius caesar successour to augustus in the empire . candaulus a domesticke servant to mausolus queen of caria . ochus king of persia , cornelius ruffinus , valerius bastius , aulus posthumius albinus , pigmalion king of tyre , polymnestor king of thrace : neither of this greedy appetite of having , could cato vticensis , or seneca the grave and learned philosopher acquit themseves . of a quite opposite condition , and meerly antipathide to these earth-wormes were cimon the athenian , who all the spoiles and treasures gained from the enemy , freely distributed amongst his sellow citizens , reserving no part or portion for his private use or benefit , who kept open-house , and entertainment for all commers , strangers or others , where they were dayly feasted and entertained ; and whensoever he saw any indigent and needy persons , who laboured to their utmost power to sustain themselves , and their families , but could not do it , he sent his domesticke servants privately to relieve them with meat and money ; he caused moreover all the hedges , ditches , and fences , to be taken from his fields , orchyards and gardens , that the people might freely taste the fruits of them without any contradiction . which extraordinary liberality , ( not guilty of the sin of prodigality ) plutarch and lactantius much commend in him . and scipio sirnamed africanus ( who by his warlike prowesse first made africa subjugate to rome ) was never known at any time to depart from the forum , before by his bounty and benevolence , he had added some one or more to the number of his friends , who though he conquered carthage , and had all the rich spoiles thereof , yet at his death , when his coffers were searched , there were found in them but thirty three pounds in money , and two in gold , so great was his munificence . and the emperour nerva for the relief and sustentation of the needy and decayed citizens , disbursed at one time sixty hundred thousand pieces of silver , and made choice of divers of the prime and most trusty senatours to buy and purchase such fields as were vendible , and to divide them amongst the poor , according to their present necessities , as with cloathes , dishes , and vessels to the furnishing of their houses , and the rest to be given them in money ; nay , he made sale of lands and houses of his own to make good to the utmost his charitable purposes , ( for so dion cassius reports of him ) further , what fine , forfeit , or penalty soever came under the name of tribute he remitted , all the cities under his dominions afflicted with plague or famine he relieved , girles and boyes borne of poor and needy parents he gave order to be kept and educated at the publike charge , and this he caused to be punctually performed through all the cities of italy . all this and much more aurelius victor testifies of him : and these onely amongst many other i have presented to your view , as a beauty and splendor to make the opposite vice shew the more deformed and ugly ; adding onely this , thateven one nation can afford plenteous presidents of the like bounty and liberality . but i come now to shew you what dreadfull murders have been committed through this grand sin of covetousnesse , their strange discovery , and the fearfull judgements that have fallen upon the malefactours : in the relating of which , heu lacrymae , i am not able to vindicate our own nation , for in the time of queen elizabeth ( of blessed memory ) there dwelt in the lower end of cheap-side in a place called honey-lane , an old man and woman , the least of them threescore and ten yeares of age , who lived privately and kept no servant , and because they had some meanes comming in yearly , and lived sparingly upon it , were imagined by the neighbours to have good store of money , and rather because the furniture of their house was very neat and handsom , and fit to entertain any reasonable guests , ( though they seldom invited any ) and whether this by prating gossips were talked of at the conduit , and so overheard by some idle raskals , who have no other trade or meanes to live , but robbing , stealing , burglary , and the like ; it is not certain , but most true it is that in the dead of night , their house by a false key ( or some other pick-locke engine ) was entred , the two old people fast sleeping , murdered in their beds , their chests broke open , and rifled , and whatsoever was portable , and of any value carried away , and the doores fast shut upon the dead bodies : the next day they were not seen by their neighbours , who wondred they appeared not as they customably were wont , yet suspected little , but the second day when they found their door to continue shut , no noise at in all the house , nor any newes of them , they knockt and rapt at the door , but received no answer : in the end they sent for an officer , who with his assistants , forced open the doores , and found in the first room all things out of order , and walking up the staires they might see the chests and trunkes wide open , but looking further towards the bed , they might easily discover the good man and his wife miserably murdered : upon which , warrants were made for a privy search , and divers taken in suspition , but no witnesse or evidence could be brought against them : at length one vagabond-like sellow was laid hold on , who being brought before one of the city justices , and examined , could give no account of his life , and by reason he had been by some observed to hanker two or three dayes before thereabout , he was upon that presumption sent to newgate , and the next sessions arraigned and by some errour or default found in his answer , condemned and hanged , but innocently for that crime ( heaven knowes ; ) for the malefactor after the murder done , with his rich prise escaped into the low-countries , where he set up a trade , made good use of his stocke , and proved a very thrifty and thriving man , in so much that he grew into the knowledge and familiarity of the burgers , and was of good credit and countenance amongst them , and so he might have continued , but after some twelve yeares aboad there , being grown out of all knowledge and remembrance here in his own country , he could not rest in his bed , nor sleep quietly , but he must needs see england , and made a voyage hither to that purpose , having no other businesse but to buy a piece of plate in cheap-side , to carry over backe with him into the low-countries : to a goldsmith he comes , and in some few shops above the standard he cheapens a bowle , and whilest he was bargaining about the price , it happened at the same time a gentleman was arrested just over against bow-church , who presently drawing his sword , made an escape from the serjeants , and ran up towards the crosse , the serjeants and the people cried , stop him , and all their faces were bent that way ; which the murderer hearing and seeing , and not knowing the cause of their noise and tumult , he apprehends that he is discovered , and that this is done in his pursuit , and so begins to take his heeles . the people seeing him run , they ran after him , ( all not knowing the originall of this uprore ) they stop him and demand the cause of his flight , who in his great affright and terrour of conscience said , he was the man. they asked what man ? he answered , the same man that committed such a bloody murder so many yeares since : upon which he was apprehended and committed to newgate , arraigned by his own confession , condemned , and hanged first on a gibbet , and after at mile-end in chaines . thus we see how the devill never leaves his ministers and servants , especially in this horrid case of murder , without shame and judgement . another strange but most true story i shall relate of a young gentleman of good meanes and parentage brought up in cambridge , ( whose name for his worshipfull kinreds sake , i am desirous to conceal ) he being of a bould spirit , and very able body , and much given unto riot and expence , could not containe himselfe within his exhibition ; but being a fellow-commoner , lavisht much beyond his allowance : to helpe which , and to keepe his credit in the towne , he kept a good horse in the stable , and oftentimes would flie out and take a purse by the high-way ; and thus he continued a yeare , or thereabouts , without the jealousie or suspition of any : at length his quarterly meanes not being come up from his father , and hee wanting money to supply his ordinary riots , hee put himselfe into a disguise , tooke horse , and crossing new-market heath he discovered a purchase , a serving-man with a cloak-bag behinde him ; and spying him to travell singly and alone , he made towards him , and bid him stand and deliver ; the other unacquainted with that language , answered him , that he had but little money , and what he had he was loath to part with ; then , said the gentleman thiefe , thou must fight for it ; content , saith the other ; and withall both alight , and drew , and fell stoutly to their businesse ; in this conflict the honest serving-man was infortunately slain : which done , the other but sleightly wounded , tooke away his cloak-bagge , and binding it behinde his owne horse , up and fled towards the university ; and having set up his horse in the town , and carried the cloak-bagge or portmantuan to his chamber ; he no sooner opened it , but he found a letter directed to him from his father : the contents whereof were , that hee had sent him his quarterly or halfe-yeares allowance by his owne man a faithfull servant , ( commended unto him by a deare friend ) whom he had lately entertained ; willing his sonne to use the man kindly for his sake : which letter when he had read , and found the money told to a penny , and considering he had kil'd his owne fathers man , whom he had intreated to be used curteously at his hands , and onely to take away his owne by force abroad , which hee might have had peaceably and quietly brought home to his chamber ; he grew to be strangely alter'd , changing all his former mirth into a deepe melancholy . in briefe , the robbery and murder were found and known , and the lord chiefe justice popham then riding that circuit , ( whose neare kinsman hee was ) he was arraigned and condemned at cambridge assises , though great meanes were made for his pardon , yet none could prevaile ; the judge forgetting all alliance , would neither commiserate his youth , nor want of discretion , but caused him ( without respect of person ) to be hanged up amongst the ordinary and common malefactors . doctor otho melander reports this horrible parricide to be committed in the yeare of grace . within the saxon confines . at a place called albidos , neare unto the lyon tower , which hath beene an ancient seat of the dukes of that countrey : there ( saith he ) lived a father who had two sonnes , the one hee brought up to husbandry , the other in merchandise , both very obedient and dutifull , and given to thrift and good husbandry : the merchant traded in lubeck , where in few yeares hee got a very faire estate , and falling sicke ( even in his prime trading ) he made his will , in which hee bequeathed to his brother about the summe of five hundred pounds , and his father ten , and died some few houres after he had setled his estate : but before his death he sent to his brother to come in person and receive those legacies ; the father not knowing how he had disposed of his meanes , dispatcht his other sonne with all speed possible to lubeck ; more avaritious after what his sonne the merchant had left him , then sorrowing for his death , though hee were a young man of great expectation , and of a most hopefull fortune . the surviving sonne who was the younger arriveth at the citie , and having first deplored the death of his brother , ( as nature bound him , and glad to heare of him so great and good a report , he takes out a copie of the will , and after receiveth his money to a farthing ; and with this new stock ( seeing what was past ) hee joyfully returnes into his owne countrey , who at his first arrivall was as gladly welcommed by his father and mother , who were over-joyed to looke upon the bagges that hee had brought ; but when by reading of the will they saw how partially the money was disposed , in that so little fell to their share , they first began bitterly to curse the dead sonne ; and after , barbarously to raile on the living ; out-facing him that he had changed the will , by altering the old and forging a new : which the innocent youth denying , and excusing himselfe by telling them that the originall was upon record , and by that they might be fully satisfied ; yet all would give them no satisfaction , till very wearinesse made them give over their heavy execrations : then the sonne offered them whatsoever was his to dispose of at their pleasure , which they very churlishly refused , and bad him take all , and the devill give him good with it : which drew teares from the sonnes passionate eyes ; who after his blessing craved ( but denyed ) very dolefully left them : and was no sooner departed from them , but to compasse this money they began to devise and consult about his death , which they concluded to be performed that night ; and when hee was sleeping in his bed , they both set violently and tygerly upon him , forcing daggers into his breast ; so that inforced with the agony of the wounds , he opened his eyes , and spying both his parents with their hands imbrued in his bloud , he with a loud ejaculation clamour'd out these words , or to the same sence : quae non aurum hominem cogis ? quae non mala suades ? in natos etiam stringere ferra iubes ? that is , o gold ! to what dost thou not compell man ? to what evils dost thou not perswade ? are not these sufficient , but must thou cause parents to sheath their weapons in their owne bowels their children ? which words were uttered with such a loud and shrill shreeke , that it was heard by the neighbours ; who starting out of their beds , and breaking open the doores , found them in the very act before the body was cold , for which they were apprehended and laid in prison , fettered with heavy chaines ; and after being condemned , the morning before the execution the father strangled himselfe , and the mother was carried by the devill both out of the tower and dungeon , and her body found dead in a muddy ditch , with her necke broken asunder . sorry i am that i can paralell this inhumanity ( arising from the insatiate desire of gold ) out of our owne countrey ; thus it hapned : an inne-keeper in a knowne city of this kingdome , whose wife was living , and they having betwixt them lost one onely sonne , and a sole daughter ; the sonne he made meanes to be put to an east-india merchant , who imploye him to sea , and to trade and traffick in that countrey , where he stayed long , ( some ten yeares or thereabout ) insomuch that there was great doubt of his life ; and to his parents and friends it was credibly reported that he was dead , and therefore they gave over the care for him dead , to provide for the daughter living ; and at convenient age provided her of an husband , and gave her a competent portion , so that the young couple lived well and thriftily together in the countrey , some two miles distant from their fathers house : in this interim the climate had much changed the young mans complexion , who being but a beardlesse stripling when hee went his voyage , after ten yeares was growne hairy and a full man , and might be easily out of knowledge ; who returning into england with a good stocke , as having the best part of a thousand markes in his purse , after he had dispatched his businesse here about the towne , he had a great minde to travell downe into the countrey , to see how the good old folke his father and mother did ; and having trust up his money in a port mantuan , he provided himself of a good nag , and fastning it safe behinde him , and being well accommodated for his journey , he set forward , and in few dayes sped him so well , that he came within some six or seven miles of his fathers ; but all the way as he was travelling alone , he was meditating with himselfe , that his father and his mother were growne aged , and he was now as willing as able to furnish them in any necessities whatsoever ; or if his sister were living and unmarried , hee had wherewithall to give her a sufficient portion , to see her well bestowed : and these were his true filiall and fraternall conceptions , to depart liberally of what he had unto them . he further apprehended , that because every body tels me , that knew me in my minority , i am so altered and growne out of knowledge , i will conceale my selfe at the first ; that when after i shall open and discover my selfe to them , i shall finde the more kinde and loving welcome at their hands . by this time comming to the next thorow-fare towne , in the way to the citie he alighted , and called for wine , and the host to keepe him company ; of whom he demanded earnestly if such a man were in health ? and how his wife fared ? who answered , they were passing well , and able to live in very good and fashionable manner : then demanded he of their daughter , and what was become of her ? who replyed , that she was honestly married to a thrifty and carefull husband , and that she lived in the next village just in his way to the citie ; of all which being exceedingly joyfull , hee tooke horse againe , and found the house where his sister lived ; whose husband being from home , after some discourse past betwixt them , and she ingeniously confessing to him that he was a stranger , and no way knowne to her , he at length told her what he was , ( her brother ) whom they supposed to bee dead ; withall the successe of his fortunes 〈…〉 at which , when by circumstance she found true , she was extreamely extasied , and first would have him to alight and stay till her husband came home , which he would not by any meanes doe ; then she would have accompanied him to her fathers : but he would yeeld to neither , telling her his conceit ; how he meant to carry himselfe to the two old people , intreating her of all loves , to conceale his comming for a day or two , and then to come and aske for him at their fathers , where she should finde what welcome hee would give her : to which ( though unwilling ) she assented , and he rid forward , and an houre before sunne-set , came to his fathers inne , and calling to the hostler , bad him to take off his port-mantuan , and after to walke his horse well , and then put him into the stable ; and then he called for mine host , who presently appeared like a joviall old lad ; hee called then for his hostesse , and gave her the port-mantuan , saying to her , good hostesse , lay this up till i call for it , for here is that which i hope will make us all merry : then hee desired to have the best chamber in the house , and bespake supper , telling them he was alone , and desired them both to keepe him company ; yet all this while they not so much as suspected what he was : and whilest he was gone into the stable to see his horse , the woman feeling what weight the port-mantuan had , told her husband , and the devill presently put it into their mindes to murder the stranger for his money : supper-time came , and they accompanied him , much discourse at randome past amongst them , but covetousnesse and the devill so blinded their eyes , that all this while they knew him not : after supper they tooke their leaves , to plot what they before had apprehended : to bed he went , and in the dead of night they both entred his chamber , and murdered him sleeping ; then they conveyed his body into a backe place and buried it , his horse they tooke out of the stable , washt the bloud out the chamber , and shifted a new bed in the place , so that all things were handsome , as if nothing had beene . in the morning when they thought the worst had beene past , comes the sister with her husband , she askes for such a stranger , they stifly deny that any such lodged there ; which they did so constantly , that she entreated them not to keepe her owne brother and their sonne from her , who was come out of the indies with such a summe of money , to relieve all their necessities : at first they are both strooke silent , but questioning her further , when by all circumstances whatsoever she said , they found it to be true , not able longer to containe themselves , they fell into a loud exclamation , weeping , and wringing their hands . briefly , for this they were both publickly executed , and the strangenesse of the accident by all that heard it , admired . i have read strange reports concerning the death of grating usurers , who though by their broking exactions , and corroding oppressions , doe not visibly imbrue their hands in the bloud of the indigent and needy ; yet by their horrible extortions have put them to more lingering and torturing deaths , as to starve , famish , and perish , not beggering private persons who are compelled to come within their griping clutches only , but annihilating and undoing of whole families and housholds at once : i have heard of one of those earth-wormes , who dying of a suddaine appoplex , his executors with his wife , desired to have his body dissected and opened , that they might know certainly of what disease he died ; one giving out one cause , a second another ; and to satisfie that doubt , when the surgeon came to use his art , and had searcht him thorowly , he found all his entrayles in good order , onely his heart was wanting , at which all the spectators were amazed , and almost stupified , as holding it to be prodigious ; till at length one of the neighbours ( pleasantly conceited ) and being well acquainted with his having disposition , you had best ( said he ) to looke for his heart in his great bar'd chest , for there it was ever in his life , and why not now in his death ; which though jestingly spoke , the executors tooke in earnest , and causing the chest to be opened , they found it panting upon his treasure . this ( whether true or no ) yet sure i am that it is a just taxation conferred upon extortioners and usurers . doctor melander puts me in minde of another of the like , ( if not worse condition ) who being borne towards his grave , was interposed by a devout man , who by reason of his cruell and abhominable extortions , denied him the right of christian buriall : which seeing they could not obtaine , as of custome and president , they ( i meane his wife and friends ) offered a large summe of money to have him buried , if it were but in any corner of the church-yard , but the pastor would be neither moved by prayers or bribes , but alleadging that he who lived his whole life-time worse then any turke , heathen , or infidell , ought not in death to have those solemne rights belonging to a christian ; and therefore stopt his eares to whatsoever they could alleadge in his behalfe : at length , after long debating the matter , it was concluded betwixt the two parties , that a cart and two oxen should be provided , and the coffin to be put into the cart , and to what place soever the beasts should carry him ( without guide ) there should his place of buriall be : well , the oxen were put into the cart , and the body in it , who went their way of their owne accord out at the townes end , and then forward , just to the common execution place , where they made a stand , and could not by any violence been compelled any further , and there his grave was digged and he buried ; a place due to all that generation of vipers . sic deus eventu mirando ostendit in orbe vsurae quantum , sit scelus atque nephas . god by the event , thus shewes them what to trust , what base use is ; how perjur'd and unjust . i will onely adde a third from the before-named author , who ( if possible ) exceeding the other in his foenatory exactions , fell into an extreame agony of sicknesse , which grew desperate and mortall ; so that there was no helpe to be expected from physitians or others , but that needs he must die : which his wife perceiving , came weeping unto him , and humbly besought him to make his will ; and as to provide a place for his soule in heaven , so withall to settle his estate upon earth : to which he seemed very unwilling ; but upon her great importunity hee called for pen , inke , and pape , and writ with his owne hand as followeth : imprimis , i bequeath my soule to the devill , who as in life he ever had it in keeping , so in death it is fit that he , and hee onely , should take it to his charge : which his wife hearing , shee grew greatly astonished , and besought him , that since hee had no care of himselfe , that hee would have some respect of her , by knowing what shee should trust to after his death : when straitway he writ farther ; and thou wife also shalt goe with me to hell , who hast beene conscious of all my fraudulencies , crafts , and cozenages , being partly to maintaine thy pride and gay cloathes , and hast made me rob the orphant of his coat , and the widdow of her garment , to helpe thy superfluity . then she thinking him distracted , and quite out of his senses , sent presently to the parson of the parish to give him some ghostly instructions for his soules health ; adding in the conclusion , that he hoped he would not forget him in his will : at which words he tooke pen , and writ againe as followeth . item , and thou o parson shalt beare us company to the infernall torments below ; for knowing of all my wicked and injust proceedings , thou wast so farre from reproving them , that thou didst rather smooth me up in my sinnes , and connive at my delinquencies , onely to be welcome at my house , and eate fat bits at my table ; for such are the just judgments denounced against us . his moritur dictis , subito vir , pastor , & vxor abrepti , ardentes ad phlegetontis aquas . thus englished . this said , the man , the parson , wife , all three died , and were borne to hell immediately . salomon saith , prov. . . the uprightnesse of the iust shall guide them , but the frowardnesse of the transgressors shall destroy them . riches availe not in the day of wrath , but righteousnesse delivereth from death . and of the hatefulnesse and contemptible estimation of usury amongst good men , we may reade cato major in the proem to his booke de re rustica , thus : majores nostri fic habuere , & it a in legibus posuert . furem dupli condemnari , faenerat●●em quadrupli : our ancestors held this position , and put it amongst their lawes , that the mulct or penalty imposed on a theefe should be double , but of an usurer foure fold . and cicero offic. lib. . hath these words : when it was demanded of cato major , what was most conducent and necessary in a private family ? he answered , to feed well : being askt what was the second ? he said , to feed well , and enough : being askt what was the third ? he replyed , to be well cloathed : being askt the fourth , he returned answer , to plow and till the earth : lastly , being askt what it was to be an usurer ? he replyed , even so much as to be a murderer . they that will be further satisfied concerning this argument , i referre them to mart. schipperus in speculo vitae anlicae , ad tomum germanicum sextum d. lutheri , d. musculum in psalm . . benedict . aretius in problem . iohannes fulgent . baptist. in psalm . . and gorhardus , lorichius , hadumarius , in institutione catholiea , &c. chap. vi. gods iudgements against lust. this sinne is by some defined to be a lascivious petulancie , an inordinate use of pleasures and delights , or an over-doing prosusenesse , either in curiosity of apparrell or superfluity in feasting : others call it a concupiscence of proving unlawfull pleasures , a desire of copulation above measure , or against reason ; it is also a solution or dissolving into voluptuousnesse , and by the law of god is condemned : as marke . . for from within , even out of the heart of men proceed evill thoughts , adulteries , fornications , murders , thefts , covetousnesse , wickednesse deceit , uncleannesse , a wicked eye , backbiting , pride foolishnesse , all these evils come from within , and defile a man , &c. rom. . . the night is past , and the day is at hand , let us therefore cast away the workes of darknesse , and let us put on the armour of light , so that we walke honestly as in the day ; not in gluttony and drunkennesse , neither in chambering and wantonnesse , &c. corinth . . . . i feare least when i come againe my god shall abase me amongst you , and i shall bewaile many of them which have sinned already , and have not repented them of the uncleannesse , and fornication , and wantonnesse which they have committed . ephes. . . which being past feeling have given themselves unto wantonnesse , and to worke all uncleannesse . peter . . for in speaking swelling words of vanity , they beguile with wantonnesse through the lusts of the flesh , them that were cleane escaped from those which were wrapped in errour ; promising them liberty , and are themselves the servants of corruption . and againe , peter , . . for it is sufficient that we have spent the time past of our life after the lusts of the gentiles , walking in wantonnesse , lust , drunkennesse ; in gluttony , drinking , and abhominable idolatry : wherein it seemeth to them strange , that you runne not with them into the same excesse of riot ; therefore speake they evill of you , &c. there is also fornicatio , differing in some kinde from the former , and this includeth all unlawfull copulation , or illicite congression , in any tye of wedlock , consanguinity , affinity , order , religion , or vow : and this is twofould , spirituall and corporall , or carnall ; that spirituall is meere idolatry , so hatefull to god , and so often forbid in the holy text , which is attended by infidelity , and every hurtfull superstition : it includes also the lust of the eye , with the consent of the minde , according to that text , whosoever shall looke upon a woman and lust after her , &c. all uncleane pollution is called carnall fornication , and that which is called simplex , or simple , is soluti , cum soluta , and a most mortall sinne , and provoketh the wrath of the lord : deut. . . if a maid be betrothed to an husband , and a man finde her in the towne and lie with her , then you shall bring them both out unto the gates of the same citie , and shall stone them with stones to death : the maide because she cryed not , being in the citie ; and the man , because he humbled his neighbours wife : so thou shalt put away evill from among you , eccles. . . wine and women leade wise men out of the way , and put men of understanding to reproofe ; and hee that accompanieth adulterers shall become impotent : rottennesse and wormes shall have him to heritage , and he that is bold shall be taken away and be made an example . jerem. . and . how should i spare thee for this ? thy children have forsaken me , and sworne by them that are no gods . though i fed them full , yet they committed adultery , and assembled themselves by companies in the harlots houses : they rose up in the morning like fed horses , for every one neighed after his neighbours wife ; shall i not visit for these things , saith the lord ? shall not my soule be avenged on such a nation as this ? hosea . . for they shall eate and not have enough , they shall commit adultery and shall not increase , because they have left off to take heed of the lord : wheredome , and wine , and new wine , take away thine heart . againe , vers. . i will not visit your daughters when they are harlots , nor their spouses when they are whores , for they themselves are separated with harlots , and sacrifice with whores , therefore the people that doth not understand shall fall . cor. . the fornicatour shall not inherit the kingdom of heaven . hebr. . nor the fornicatours and adulterers . adulterium , or adultery the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the hebrews ninph ; and it is twofold , spirituall and carnall : that which is called spirituall is metaphoricall , including every sin committed by a christian man , because every christian soul is contracted to christ the husband . that which is called carnall , is either simple or single , when but the one party is married ; or double , when both are in the matrimoniall or conjugall tie : and all of these are condemned in the holy text , gen. . . god came to abimelech in a dream by night , and said unto him , behold , thou art but dead , because of the woman ( sarah ) whom thou hast taken ; for she is a mans wife . now then deliver the man his wife again , for he is a prophet , and he shall pray for thee , that thou mayst live : but if thou deliver her not again , be sure that thou shalt die the death , even thou and all that thou hast . lev. . . and the man that committeth adultery with another mans wife , because he hath committed adultery with another mans wife , the adulterer and the adulteresse shall die the death . lev. . . but if thou hast turned from thine husband , and so art defiled , and some man hath lien with thee besides thine husband , then the priest shall charge the woman with an oath of cursing , and the priest shall say unto the woman , the lord make thee to be accursed and detestable for the oath among the people , and the lord cause thy thigh to rot , and thy belly to swell . verse . when ye have made her drinke the water ( if she be defiled , and have transgressed against her husband ) then shall the cursedwater ( turned into bitternesse ) enter into her , and her belly shall swell , and herthigh shall rot , and the woman shall be accursed amongst the people . prov. & . . he that committeth adultery with a woman is destitute of understanding , he that doth it destroyeth his own soul , he shall finde a wound and dishonour , and his reproach shall never be put away . again , . . there be three things hid from me ; yea , four that i know not : the way of an eagle in the air , the way of a serpent upon a stone , the way of a ship in the midst of the sea , and the way of a man with a maid . such is the way also of an adulterous woman , she eateth and wipeth her mouth , and saith , i have not committed iniquity . eccles. . . and thus shall it go with every wife that leaveth her husband , and getteth inheritance by another : for first , she hath disobeyed the law of the most high : and secondly , she hath trespassed against her own husband : and thirdly , she hath played the where in adultery , and gotten her children by another man , she shall be brought into the congregation , and examination shall be made of her children , her children shall not take root , and her branches shall bring no fruit , a shamefull reproach shall she leave , and her reproach shall not be put out , &c. wisd. . . the children of adulterers shall not be partakers of the holy things , and the seed of the wicked shall be rooted out , and though they live long , yet shall they be nothing regarded , and their last age shall be without honour , if they die hastily they have no helpe , neither comfort in the day of triall ; for horrible is the end of the wicked generation . again . . the multitude of the ungodly which abound in children , is unprofitable , and the bastard plants shall take no deep roots , nor lay any fast foundation : for though they bud forth in the branches for a time , yet they shall be shaken with the winde , for they stand not faste , and through the vehemency of the winde they shall be rooted out , for the imperfect branches shall be broken , and their fruit shall be unprofitable , and sower to eat , and meet for nothing , for all the children that are borne of the wicked bed shall be witnesse of the wickednesse against the parents when they be asked . and what more terrible judgements than these can be threatned against the adulterers . let us now hear the fathers : this is saint austins counsell , de verbo dom. tract . . if you will marry wives , keep your selves unto them , and let them finde you the same you desire to finde them ? what is he desirous to marry , and would not be coupled to a chaste wife ? or if a virgin , one that is untoucht ? be thou also chaste and untoucht . dost thou desire one to be constant and pure to thee ? be constant and pure to her ; for can she prove so to thee , and not thou also to her ? saint chrisostome , hom. . as that pilot which suffers his ship to be wracked in a port or harbour is inexcusable , so he that to qualifie the lusts of the flesh shall lawfully take a spouse to live withall for better and for worse , and shall after insidiate the bed of his neigbour ; neither can that man whose wanton eyes and petulant fancies wander after every loose prostitute or strumpet , either acquit himselfe to men , or excuse himselfe towards god , although he shall ten thousand times alleadge his naturall inclination to pleasure : or how can that properly be called pleasure , which is waited on by fear , diffidence , danger , and where there is expectation of so many evils : accusation the seat or the tribunall of justice , and the ire and wrath of the judge , he stands in dread of all things , shadowes , walls , stones , graves , neighbours , adversaries , nay even his dearrest friends . but be it granted , that their guilt be private , and known onely to the delinquents , they are not therefore safe , here shall they bear a conscience even reproving , and suggesting bitter and fearfull things against them ? and the conscience to be alwayes about them . for as no man can fly him , so none can evade or avoid the sentence of that private court , for this judicatory sense is not with gold to be corrupted , with flattery mitigated , not by friends mediated , in regard it is a thing divine , and by god himselfe placed and appointed to have residence in our hearts . saint ambrose de patriarchis , in speaking of the patriarchs , abraham and iacob , and of their multiplicity of wives , he in excuse of them saith , that abraham was before either the law or the gospell , and in his time big 〈…〉 y was rot forbidden . now the punishment of a fault grew from the time of the law , for it was not a crime before it was inhibited and forbid ; so 〈◊〉 had four wives , which whilest it was a custom was no crime , who as they married not meerly for concupiscence , and to fulfill the lust full desires of the flesh , but rather instigated by providence to the propagation of issue ; therefore let no man flatter himselfe by making them their president , for all adultery is damnable , &c. ioses the son of iehochanan in that book which the hebrews stile capi 〈…〉 vel apothegmata , hath this saying , the time which a man spends in multiplying words with a woman , he loseth to his great damage ; for at length with her petulancy she will bring him to perdition . and rabbi a●●ba saith , laughter , and the light and unconstant moving of the head , easily convince a man of loosnesse and effeminacy . and habbiben syra saith , for the sake of beautifull women the strongest have fallen , and many have perished ; therefore hide thine eyes from the allurements of a fair woman , lest she catch thee in her snare , and thou become her captive , to thy des●●●ction . dionysius the elder ( though otherwise a tyrant ) when he by complaint made had understood his son to whose charge he had committed the government of a province , to have stuprated the wife of a noble young gentleman , he sent for him , and being exceeding angry , demanded of him , if he had seen any such president in his father . to whom he replied , many , for he had not a king to his father . nor thou , said diony 〈…〉 s , art likely to have a king to thy son , if thou followest these lewd and luxurious courses . the tyrant holding adultery a crime worthy to disinherit him from all regall authority , which is now made no more than a sport and pastime amongst great ones : for sylla sirnamed faustus , the freed man of sylla the great competitour against marius , hearing that his naturall filler had entertained two adulterers into her service at once , which were fulvius fullo and pomponius whose sirname was macula , he put it off with a jest upon their names , miror ( inquit ) sororem meam maculam habere cum fullonem habet : that is , i wonder my sister should have a macula , or wear any spot or stain , when she hath a fullo , a fuller , that washeth and taketh out staines still so near her . there is also scortation , of scortum a whore , which the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is scortari , the hebrews zonach . to this capitall head of lust likewise belongeth incest , which is a venereall abuse in affinity and consanguity , which for these reasons may be said justly to be prohibited , because man naturally acknowledgeth an honour to his parents , and so by consequence a more than common respect to those of his near blood and alliance . secondly , because it is necessitous , that persons arising from one root and stem be mutually conversant . thirdly , it hindereth the increase of friends , which are lost by not marrying into other stockes and families . lastly , when a man naturally loveth his sister or cousin-germine , being so neer to him in blood , if that venereall ardor which comes from commixtion were added , love would break out into raging lust , which is altogether repugnant to all modesty and chastity . there is also sodomia , turpitudo in masculum facta , contranaturam : of which to speak i will be very sparing . thus you see the sixth of the seven heads as the beast , dissected and anatomised : but i come now to history and example . cateline that firebrand of rome , and pestilent incendiary of all sedition , to adde to all his other criminall and capitall malefactions , which were indeed beyond president , or since his time , by any of the most notorious ruffians , that the later ages have bred , if imitated , yet scarce equalled , and therefore much lesse exceeded : this arch yillain ( i say ) to all his other wicked acts added also these of adultery and incest : he was infamous for his many stuprations with a noble virgin of rome ; he raped also one of the vestal● or priests of vesta ; and further , to enjoy the embraces of aurelia arestilla , he took away her son by poyson , because being grown to maturity and yeares of discretion , he opposed his mothers second nuptials , which was in those dayes held to be immodesty amongst the noblest matrons of rome ; and thus salustius and valerius report of him . calius cap. . lib. . reports that bagoas the eunuch was much indeated to alexander the great , for no other cause but that there was some brutish and unnaturall congresse betwixt them ; therefore when orsines a noble persian came to see alexander , and presented to him , and to them of his choice and intimate friends , many great and rich gifts , but gave to bagoas not so much as the least honour or respect , being asked the reason thereof , he made answer , i owe unto alexander and his friends all the duty and reverence that can be expectect from a true loyall and faithfull heart , but to a whore or strumpet such as bagoas is , to him i acknowledge not so much as the least notice to be taken that such a wretched fellow lives . of the lusts and intemperances of augustus , iulius , tiberius , heliogabalus , caligula , commodus , domitian , proculus , and others , i have sufficiently spoken before : which shewed , as the roman emperours exceeded in state , power and majesty , so most of them maculated and poluted their high and sacred calling with the most base effeminacies and sordidst luxuries that the heart could conceive , or the fancy of man apprehend . neither have they alone been guilty of these notorious crimes and vices , but all nations have been tainted with the like impurities , which hath been the depopulation of famous cities , the ruines of kingdomes , the removing of monarchies , from one people and language to another , when seldom any conquerour from any nation brought home their victory without their vices , of which there be frequent examples . the babylonians were the first that usurped the name of a monarchy ; the medes and persians wrested it from them ; the grecians wan it from the former ; and lastly the romans from the grecians , who as they learned of them graecari , to drinke hard , so mechari , to stuprate and adulterate ; and as they used their dominion , and tyranny , governing them by substitutes , and praefects , and proconsuls , and the like ; so with their power they brought in their prodigalities , riots , feastings , rapes , adulteries , stuprations , scortations , fornications , even to abhominations above nature , too immodest to speak , then by consequent , too devillish to act . but from generalities i come to particulars . gemelius tribunitius , though he were one of the patricians family , and a nobleman of rome , yet was so degenerate in his condition , that of his own house he made a brothell or stewes , where amongst others were vitiated mutia and fulvia , two illustrious women , and of especiall remarke in the city , with a noble youth called saturninus ; who was polluted and defiled against nature : but as some report of the master of the family , his house was after accidentally set on fire , and he himselfe added part of the fewell to the flame . and in this kinde of punishment lust may be said , ( and not altogether unproperly ) to be quenched with fire . calius reports of dionysius junior , that comming into the city of locris , where he had the entertainment belonging to a prince of his estate and quality , but the town abounding with fair and beautifull virgins , he could not bridle his exorbitant appetite , but some he courted with fair words , others bribed with rich gifts , and such as he could win to his insatiate desires by neither , he committed violence upon their persons , insomuch that divers of the noblest maidens were by him vitiated and corrupted , which they not having patience to endure ) made an insurrection against him , and having first dispatched his guard , to whom he most trusted , they seised upon his person , and put him so great maceration and torment : for , binding him to a stake , they thrust sharpe needles betwixt the nailes and flesh of his toes and fingers , and when he had endured as well the taunts of their tongues , as the exquisite tortures of their engines , they put him to death , and after having dried his bones , pouned them to dust in a morter : and such was the reward of his brutish and beastly luxury : to whom i will adde lusius the nephew to marius by the sisters side , who for offering a preposterous carriage of lust to treboninus a young man of an excellent aspect and feature , and withall of a civill and modest carriage , ( by profession a souldier ) was slain by him in his tent , notwithstanding the greatnesse of his alliance and kinred , of which he prefumed so far , that even the most abhominable evils by them countenanced , might be held lawfull . and by the like encouragement , namely the impurity of the times , sotodes the obscene iambicke writer composed his verses in that strain , as savouring nothing but pathicke and cinedicke venery ; abhorred by all modest and chaste eares and eyes ; insomuch that of them grew a proverbe , if any mans workes tasted of ribaldry or obscenity , it was called sotadicum poëma : and of him politianus speakes in his natricia . the corinthians were extremely taxed with this incontinence , for it is said of them , that they prostituted their wives and daughters for gain , and hence grew a proverbe , non cuivis homini contingit adire corinthum ; it is not for every man to go to corinth , they pay so dear for their pleasure . the babylonians , tyrrhenians , and massagelans were also greatly contaminated with this vice , abusing their bodies in that monstrous sort , that they were said , rather to live like beasts than men . it is a sin which compelleth men neither to have care of their own good names , nor of their posterity which shall come after them ; and therefore draco the famous law-giver writ so bitterly against this concupiscence , that he is said , rather than to have drawn them in inke , to have inscribed them in blood : and no wonder if he were so austere and supercilious against it ; when it inforceth us to covet above our power , to act beyond our strength , and to die before our time . one defineth it thus , an enemy to the purse , a foe to the person , a canker to the minde , a corrasive to the conscience , a weakner of the wit , a besotter of the sense , and a mortall enemy to the whole body ; it sweetneth with pleasure to the path of perdition , and is the loadstone leading and guiding to ruth and ruine , ( so far pliny . ) demonax termes it , a pleasure bought with pain , a delight hatched with unquiet , a contentment accompanied with fear , and a sin finished with sorrow , by continuance it growes to impudence , and shame , and infamy continually waites at the heeles thereof . for further instance , one hostius a prince who lived in the time of augustus caesar , was a man of a most perdit obscenenesse , practised in that superlative degree of filthinesse , that scarce any age could produce a prodegy to paralell him , modesty will not suffer me to give them name . and tegillinus ( according to tacitus lib. . ) was a man of a most corrupted life , who soothed and humoured nero in all his ribaldries , his sirname was othonius , by whose flattery and calumny many a noble roman was put to death : and when otho who succeeded nero , came to wear the imperiall purple , and to be instated emperour , he sent ( amongst other malefactours ) for him , to suffer as a putrified and corrupt member of the state , and when the executioner with other lictors and officers came to surprise him in his house , they found him drinking and rioting amongst his catamites and harlots , where without limiting any time either to settle his estate , or to take leave of any of his friends , he was instantly slain , and his wounded body cast into the open streets . crassus the richest of the roman fathers , after the death of one of his brothers , married his wife , by whom he had many children . and surinus the wealthiest and most potent of the parthians next to the king , had in his tents two hundred concubines at one time . and xerxes king of persia was so given over to all licentiousnesse and luxury , that he hired pursuivants , and kept cursors and messengers in pay to inquire and finde out men who could devise new wayes of voluptuousnesse , and to them gave great rewards , for so valerius maximus reports of him . and volateranus remembers us of one vgutius a florentine prince , who was slain of his citizens and subjects for stuprating their wives , and vitiating their virgins . thus seldom we see this vice to go unpunished . nor is it particular to the masculine sex , as the sole provocatours hereof , but women have been equally and alike guilty . we reade in genesis of potiphars wife , who solicited ioseph to her adulterate embraces , who because he refused to commit such villany , and to offend both god and his master , she accused him to his lord , that he would have done to her violence , for which he lay two years in prison . but from prophane histories we have many examples . for iulia agrippina the mother of nero was said to have unlawfull congresse with domitian , for so iuvenal saith : nay more , after feasting and banqueting , in the heat of her cups , when she with her son were together topt with wine , they commonly used incestuous consociety : the conclusion of which impious lust was , that the son in the end having caused his mother to be slain , commanded her body to be dissected , and ript open before his face , as longing to see the bed wherein he lay when he was an unborne infant . she was the daughter to germanicus , sister to caligula , the wife first of domitius , after of clodius whom she poysoned , for no other cause but to make nero her son emperour : and you hear how well he requited her . a chicken of the same brood was messalina the daughter of messala , and the wife and empresse of claudius caesar , a woman of a most insatiate lust , whose custome was to disguise her selfe like a private gentlewoman , so that she might not be known , and with her pandor ushering her , to walke unto common stewes and brothell-houses , and there prostitute her selfe to all commers whosoever , nay , she was not ashamed to contend with the ablest and strongest harlot in the city for masterie , whence also shee returned rather tyred then satisfied ; nay more , she selected out of the noblest wives and virgins to be eye witnesses and companions in her filthinesse , whither men also were not denied accesse , as spectators , against all womenly shame and modesty : and if any noble gentleman of whom she seemed to be enamoured , refused or despised her profered imbraces , shee would feigne and devise some crime or other to be revenged on him , and his whole familie . pliu. lib. tels us , that one vectius valius a notable physitian was nobilitated meerly for pandthering to her luxuries . fabia the wife of fabrius fabricanus grew greatly besotted on the love of a faire young gentleman call'd petroninus valentinus , who the more freely to injoy in her petulant imbraces caused her husband to be traiterously murdred . but being ( in regard of the high measure of the fault ) complain'd upon by her husbands kinred and friends , shee was convicted by the iulian law , and suffered according to the penalty thereof . martiall reckoneth up as notorious strumpets and adulteresses , leviana , paula , proculina , zectoria , gallia , as catullus remembreth us of austelina , and iuvenall of hyppia . zoe one of the roman empresses caused her husband arginopilus to be slaine to adulterate her selfe with michael paleologus : but who shall read of both their ends shall finde that they were most wretched and miserable . as these for scortation and adultery , so others have been notoriously infamous for incest : giddica the wife of pomminius laurentinus grew into such an extreme dotage of her sonne in law comminius , that not able to compasse her unchaste desires , and her incestuous love being discovered to her husband , shee dispairingly strangled her selfe ; of which death also phoedra alike besotted on her husbands sonne hippolitus perished . papinius the sonne of papinius volucris had a beautifull sister whose name was canusia : these two spending their childhood together , as their yeares , so their naturall affection increased , insomuch that the one thought nothing to deer for the other , their love being mutuall and alternate , not guilty of the least impious thought or immodest apprehension , but when they came to maturity , new thoughts began to grow , and fresh temptations to arise , to which in their minority they were altogether unacquainted , and now they could not sollace themselves without sighing , nor frame any mirth , but mixt with melancholly ; both were sick and of one disease , but neither had the boldnesse to discover the nature of their malady , and thus they continued for a season ; in the meane time the father had found out a noble match for his sonne , but he put it off with evasions , and could not bee wonne to lend a willing eare to the motion : the mother also had sought an husband for her daughter , to which shee was quite averse , alledging her youth and unripenesse of yeares , and so both the motions had a cessation for a time without any suspition , in which interim the incestuous fire burst out into a flame , which in the end consumed them both ; for the sister was found to be great with childe by the brother , which a length comming to the knowledge of the father , he grew inraged beyond all patience , neither could his wrath be mitigated or appeased by the teares of the mother , or mediation of any friend , but his constant resolution was , they both should die : yet not willing to imbrue his own hands in their bloud , he devised another course , causing two swords to be made , the own he sent to his son papinius , the other to his daughter , with no other message then this , you must not live , which the wretched creatures understanding , & knowing the austeritie of their father , and his constancy in his resolutions , hee fell upon the one , and shee on the other , and so miserably ended their lives . iulia was the step-mother of antonius caracalla emperour of the romans , who having cast many wanton glances towards her , and she reciprocally answering them , at length when they were in familiar discourse together , he brake forth into these words , vellem si liceret , i would if it were lawfull : whose meaning she soone apprehending suddenly answered again , and without pause , si lubet licet , leges dat imperator non accipit , if you like it is lawfull , emperours make lawes but are tide to none ; with which words being emboldned , he first contracted , and then publikely married her , notwithstanding some few dayes beforehe had caused her owne sonne geta to be put to death , and this is related by sextus aurelius , and by aeli●● spartanus . amongst these incestuous is listed capronia the vestall virgin , who for her offenc● was strangled . semiramis was the wife of ninus king of assyria , who after she had caused her husbands death , and fearing lest so great and warlike a people would not be govern'd by one of her sex , shee tooke upon her the masculine shape of her sonne , whom she had altogether brought up in delicacie and effeminacy , and in his name she raigned for the space of fourtie two yeares , conquering the most part of asia , and erecting many famous cities : but babylon she made her chiefe place of residence , who also hedged or walled in the vast river euphrates , turning the channell , and compelling it to run through the great city , yet according to diodorus , lib. tertio , shee grew to bee of that venerious and libidinous disposition , she did not onely admit but hire and inforce divers of the youngest and ablest souldiers to her lascivious and incontinent imbraces , and further as trogus pompeius , lib. . hath left remembred , shee laboured to have carnall congression with her sonne ninus , ( whom she concealed in her pallace , ) and whose shape she adulterated : for which setting all filiall respect and obedience aside hee slew her with his owne hands , and after raigned in her stead . a young spanish maid having prostituted her selfe to a gentleman upon promise of marriage , she being of meane parentage , he married another , which comming to her eare , she vowed his death , and the better to effect it , preswaded him by flattering letters to come againe and see her ; which he did , and although at first she received him with teares and cornplaints , yet seeming at last to be satisfied with some reasons he alledged , she permitted him to use the same privitie with her as before , and so to bed they went together , but when he was asleepe she cruelly murdered him , having first bound him so fast with a cord that he could not make any resistance ; using also divers cruelties against the dead body before the heat of her rage could be extinguished . for the which she also suffered death , having first voluntarily accused her selfe . a gentleman of millan a widower , tho of yeares of age , fell in love with a young wench daughter to a farmer his tenant , whom he bought for ready money of the wretched father to serve his lust. this strumpet growing impudent , after a while fell in love with the eldest son of this gentleman , being about twentie yeares old , and in the presence of a cousin of hers who was her baud , she discovers her whole heart to him , seeking by teares and sighs to draw him to commit incest : but the gentleman having more grace , sharply reprehended and threatned both her and her companion . wherefore to excuse this her shamelesnesse , as soone as the father returned she complaines to him , saying , that his sonne had sought three or foure times to corrupt her ; which he beleeving , and meeting his sonne at the staires head , ranne furiously at him with his sword drawne ; and the sonne to shun that danger , leapt backward downe the staires and brake his neck . the father following , and finding him dead , after cryes of fury and despaire , in detestation of his former wicked life , fell upon his owne sword and so dyed . the strumpet hearing by the fearfull cryes of the servant what had hapned , pursued by the just judgement of god , she runnes toward a well neere the house , into which she threw her selfe and was drowned . the she baud being apprehended and racked , confesseth the whole plot , and was therefore justly executed , her body and the young strumpets , being hanged in the open aire , as a prey for ravenous birds . nicholas prince of opolia , was so monstrously given to corrupt wives and maids , that none were safe that came neere him : for which god punished him in this manner . being at nice in an assembly of the states of silesia , called by cassimer prince of that countrey , it hapned that one in his presence brought a packet of letters to prince cassimer , which being opened , he delivered to the bishop of nice to read : which nicholas seeing , and his former beastly wickednesse causing him to imagine it was some partie made against him to seize upon his life , suddenly drew his dagger , and desperately runnes against cassimer and the bishop , whom he wounded , tho but lightly , for that being in open court , many nobles and gentlemen defended them . nicholas failing of his purpose , saves himselfe in the sanctuary , from which he was drawne by the bishops command , and brought backe into the assembly by whom he was justly condemned for this and many other notorious crimes , and the next day was publiquely beheaded , and his naked body as a reproch of his former wickednesse , exposed to the view of all men . a burgesse of ulmes , finding his wife wantonly given , did often advise her to carry her selfe in a more modest and civill sort . but she not regarding his admonitions , and he more and more suspecting her dis-honesty , on a time he made a shew to goe into the countrey , but suddenly slipt back into his house without discovery , and privately hid himselfe ; yet so , that he saw his servants busied in preparing a feast , and the adulterer and his wife imbracing each other : yet he retained himselfe till after supper , when seeing them enter the chamber to goe to bed together , using filthy speeches , the witnesses of their wickednesse , he suddenly stepping out , first killed the adulterer , and then his wife ; and having justified his proceedings before the criminall judges , he obtained pardon for the same . an advocate of constance , having had the carnall knowledge of an atturnies wife of the same citie ; which the atturney suspecting , pretends a journey into the countrey , but returning at night , he heard they were together in a hot-house in an old womans house that dwelt by him ; whereupon he goes thither with three of his friends , which he left in the street to hinder any that should come to helpe them ; then entring the house with a strong curry-combe in his hand made for the purpose , and so rudely curried the advocates naked body , that he drew his eyes out , tore off his stones , and almost all the skin of his body . the like he did to his wife , though she were with child . the advocate dyed within three dayes after in great torment . the atturney transported himselfe to another place ; and his wife with much adoe recovering her rubbing , spent the rest of her dayes there , confounded with shame and infamy . a nobleman of piedmont , having married a maid of mean parentage , notwithstanding the honour she received by him , she shamelesly abused her lords bed by continuall adulteries with a gentleman his neighbour . which he knowing , and purposing to take them in the act of u●cleannesse , caused a packet of letters to be brought him as from his prince , calling him to court , with an intent to send him in embassage to a forreine state. having imparted these letters to his wife , and providing all things necessary for his journey , he departed with all his traine ; but at night stayes at a castle of his , to the governour whereof he discovers his mis-fortune and designe ; and being followed onely by him and a groome of his chamber , all well armed , in a darke night they came to the castle , where his adulterate wife was in bed with her amorist . the castellane told the porter , he had letters from his lord which he must presently deliver to his lady . the porter opens the gate , and they suddenly all enter . the lord forbids the porter to make any noyse , but commanding him to light a torch , he presently goes to his ladies chamber , where the castellane knocking , toll'd an old woman her baud , that he had letters from his lord , which his lady must answer speedily . this lady drunke with her lust , commanded the old woman to open the doore , and receive the letters . then the lord with the other two rushed in , and suddenly seized on the two adulterers naked together : and after some furious words uttered , he commanded his lady , with the helpe of her baud , to bind her adulterate friend hand and foot , and afterwards to hang him up upon a great hooke fastned into a beame for that purpose : then he caused the bed to be burnt , commanding all the other moveables to be carried away , he left onely a little straw for this whore and baud to lye on , appointing that the dead body should remaine there untill the stink of it had choked them : so having past some few dayes in that miserable plight , they wretchedly ended their lives together . plutarch reckons this out of dosythaus lib. . rerum saecularum , cyanippus the syracusian being foxt with wine , meeting with his daughter cyane in a darke corner , by force comprest her ; but shee not knowing the party by whom she was deflowred , pluck't off a ring from his finger , and gave it to her nurse to keep , which her father after missing , and shee finding by that , assuredly that he was the man by whom she was vitiated , shee found an opportunitie to transpierce him with a sword , by which wound hee died , and then shee her selfe fell on the same weapon and perish'd also . the like arisidas italic . lib. . relates of one armutius , who all the time of his youth lived a very continent and abstemious life , but upon a time having drunke above measure , he also in the night stuprated his daughter medullinus , who also knowing the ravisher by his ring , then taken from his finger , slew him without any respect of filiall duty . fabinus fabricanus , the cousin of maximus , having subdued fuxia the chiefe city of the samnites ; in which interim his wife fabia falling into the wanton embraces of her neare kinsman petronius valentinus , at his home returne they conspired to murther him ; which having done , they made a match together and were marryed : but shee fearing that her new husband might insiduate the life of her young sonne fabricianus , who was then but a childe , she conveigh'd him thence to be liberally educated and instructed abroad : who when hee grew to be a man , and understood how treacherously and perfidiously his father had been murdered , and by whom , he came disguis'd to rome , and having waited his opportunity , slew both the adulterer and the adulteresse ; and for that act was acquit by the senate . one story i connot forget , remembred by platine , who writ the lives of the popes , though it be a mighty shame , and a most ignominious aspersion , not to exceed those in vertue , whom we antecell in place and dignity ; yet this nothing mov'd pope iohn the twelfth of that name , but that all honesty set apart , and modesty quite banish'd , he kept at his own charge a whole seraglia of prostitutes and strumpets , with whom night and day hee revelled and rioted , which wickednesse escaped not without a most remarkable judgement : for he was after miserably slaine in the very act of adultery . childebert the second , and seventeenth king of france , anno . grew in an utter detestation of his lawfull wife and queene plectrude , who was a lady of a chaste and untainted life , and divorc'd her from his bed and table ; in whose stead he received into his bosome one alpayde , a gentlewoman of excellent beauty and feature , but of a cruell and bloudy condition : for when lambert bishop of vtrecht , a man of a strict life , and austere conversation , undertook boldly to lay his sinne before him , and tell him the danger thereof ( notwithstanding hee had before restored him to his episcopall see , of which he had been before deprived : ) shee having notice thereof , could not rest in quiet till she had caused her brother dodon to kill this good bishop , which was done by the kings consent : for which neither of them escaped vengeance ; for dodon dy'd despairing and mad , and the king was strook after the acting of this murder with a disease of wormes , the stench wherof he not being able to endure , threw himselfe headlong into the river of mentz . a strange and heavy judgement , for wormes to eate his living flesh , so that corruption did not altogether follow after death ; but contrary to nature hee rotted and his body , putrified before death , till the worme of conscience attended his soule : a more miserable death still attending a bad life . philip the second , sirnamed augustus , upon discontents repudiated his queen gelberge : for which the king of denmarke made complaint to the pope of this injury done unto his sister ; and the rather , because neither crime , nor delinquency , nor the suspition of any could bee proved against her : but this publike aspersion being cast upon her ( howsoever innocent ) must needs call her honour into question , which cannot bee but greatly to her harme and prejudice . these things with other being alledged , a day of hearing was appointed before the popes legate , in the bishops hall at paris , where the kings cause was strongly maintained by the venters and advocates ; but no one appeared in the poore queenes defence ; insomuch that sentence was ready to be pronounc'd against her , and speedy order and direction given for a bill of divorce to be drawne betwixt them . when on the suddaine ( as the court was ready to rise ) stept out of the presse a faire and beautifull young man , of a sweet and amiable aspect , and not knowne to any in the company , who after a congy made , demanded audience ; and having delivered the truth in every particular circumstance , pleaded sharply in the queens behalfe against the king , convincing the opposite party with such irreproveable arguments , that he made the case cleare on her side ; and having ended his speech , congying to the king and the rest , and returning into the throng , was never more seen after . which took such an impression in the court , ( but the king especially ) that the amazed judges committed the cause to the kings counsell , who judged the queen guiltlesse of whatsoever had injustly and injuriously been laid against her . then king philip took horse , and road presently to boys de vinennes , to which place the queen was confined ; where having lovingly imbrac'd her , and received her into his former true conjugall affection , there was never the least distaste knowne to bee betwixt them after . nor let this story seem altogether impertinent to the argument now in agitation , which is to shew the judgements impending in adultery , and spouse-breach ; 't is fit also that wee should know how god in his great mercy and goodnesse favoureth and protecteth vertue and innocents : for his holy angels are alwayes the guardians of the just and faithfull . common is this sinne of concupiscence ; and howsoever damnable in the eyes of god , and detestable in the sight of good men ; yet those most conscious of the sinne are cunning'st to excuse it : the young man will plead for himselfe and say , i am in my youth and prime , and doe but what suits with my youth , and complyes with my condition : the middle ag'd man will alledge , i am now in my strength , my bones are full of marrow , and my breasts of milke ; shall i not take occasion by the fore-top , and make use of the opportunity when it offers it self ? the time will come when , being old my ability will not answer to my desire , and then it will be too late , &c. the old man will say , i am now growne cold and weak , the fire of youth is quite extinct in me , and will you not allow me a warme bed-fellow to helpe my decayed heat , and cherish those few sparkes which lye hid in the cold embers and ashes of mine age ? but these are but like his vaine excuses , who robb'd the statue of iupiter of his precious ring , his rich mantle , and his golden beard ; and beeing apprehended and question'd about the sacrilege , he began thus to apologize for himself : 't is truth ( saith he ) i took away his ring that compast his fore-finger , which was stretcht forthright , which to my seeming he offer'd unto me : and what could i doe lesse then to accept of his bounty ? which may bee rather imputed to his courtesie , then any fellony in me : for his mantle being of mass●e gold , i considered with my selfe that it was too ponderous to weare in summer , and too cold for winter ; and therefore i thought it convenient to ease him of that charge : and for his long golden beard , i remembred my selfe that apollo was imbarbis , ever young , and without a beard ; and that i took away because it was neither comely for his face , nor suiting with his person . these his excuses were heard , but did rather then mitigate aggravate the crime ; for sacrilege could be no other then sacrilege , and of that he was condemn'd : so though the young man may plead his youth , the growne man his strength , and the decrepit man his imbicility of age , yet maugre all evasion or excuse , adultery , scortation , fornication , and all kindes of unlawfull prostitution , in the day of account , when there must reddere ratione velle rationis suae , they will bee found to be the same grosse , grievous , capitoll and mortall sinnes : for which those that continue therein , without true and hearty repentance shall dearely answer . but amongst the vexations , molestations , and incombrances belonging to wedlock , and the nuptiall tye , i have not yet spoken at all of that fury which commonly haunteth it , namely iealousie , of which i will deliver unto you a true , but most lamentable example , historified by d. otho melanders . a noble gentleman lived very conjugally and lovingly with his lady ; she had a chamber-maid of a very sweet aspect and feature , not any way to bee taxed for the least wantonnesse or loose carriage ; but if the lady thought her guilty of the least immodesty , she needed no other jury , for she was both jurer and judge , and condemned her by her owne verdict and sentence . it happened that the noble-man having some occasion to detaine himselfe some few dayes abroad , in his absence shee pretended a quarrell with her maid ; the colour was for letting a young childe slip out of her armes ; which though it had little or no hurt , yet she made of it as if it were lam'd beyond all recovery ; upon which her anger grew implacable , and shee would commit her to prison : but unto what prison ? not into any ordinary light , or tollerable ; but into a deep , obscure , and desolate dungeon in the bottome of the castle , for many yeares shut up with an iron gate , and abounding with toads , snakes , adders , and other serpents : into which no sacrilegious person , thiefe , pyrat , witch , paracide , traitor , or the greatest malefactor whatsoever within the memory of man had beene committed ; and into this noysome , stinking , and most horrible place she was forced to enter , and the doores fast shut upon her : but from all the corners of the vault the venemous vextiles came in heapes , with fearefull hissing , and seized upon those parts of her body that were in their reach , which with lowd ejulation and shrikes , shee striv'd with her hands to beate off , but all in vaine : at noone one of the servants , a young man ( who it seems had some affection to this maid , but how soever humanity could not have suffered him to doe lesse ) hearing those her most pittifull vocifirations , and understanding the cause , came to his lady , and humbly besought her as she was a christian to commiserate the wretched estate of her poore afflicted prisoner : but all to no purpose , she was inexorable , revil'd him with his boldnesse and sawcinesse , and sent him away with blowes to boot . but evening came , and still her lamentable clamours continued , able to have sostned flint , or mollifi'd ma●ble , when the young man , notwithstanding he had before been so evilly intreated , went again to his lady , and falling upon his knees was more importunate with her then before ; the more he striv'd to pacifie her rage , the more she grew incens'd with fury , and kickt him out of her presence . after supper to bed the houshold went , and at mid-night the young man could not containe himselfe , but hee must goe listen at the dungeon doore . but now hearing no no noise , not so much as a sigh or groane , hee began to imagine that shee was dead , ( and so indeed it prov'd ) hee then more incivilly then before rapt at his ladyes chamber-doore , and wakned her , telling her , that shee had now the event of her bloudy and cruell desires : for by reason that there was a still silence in the dungeon , hee perceived the poore virgin had expired her life . at which words being startl'd , and strangely mov'd , she rose from her bed , and calling for store of lights , caused the dungeon doore to be opened , where they might behold a most ruthfull and samentable spectacle ; the maid throwne upon her backe , and foure great snakes wrapt about her , one of an extraordinary bignesse wound about her neck , another had twinde it selfe encompassing both her legges , a third like a girdle imbrac'd her waste , or middle , a fourth stuck upon her jawes , stretching its selfe to its utmost length , which no sooner taken thence , but was found dead , having so ingorg'd it selfe with her bloud , that it swel'd , and burst asunder : at whichsight the lady strook with the horrour thereof , from a suddaine melancholy grew into a meere madnesse , and in a raging fit soon after dy'd . strange were that act abroad , which cannot in some sort be parallel'd with us at home . at gainsborough in lincolnshire , it happened that a gentleman of the town had occasion to ride up to london about his term businesse ; and as the custome is in the countrey , the night before a man takes his journey his neighbours and friends will send in their meat , and sup with him , and drinke to the hope of his safe returne : and so they did to him . now this gentleman had in his house a young gentlewoman sent thither to bee tuter'd , and withall to learne good huswifrie , and was about the age of fourteen or fifteen yeares at the most . the next morning before hee tooke horse , when hee call'd for water , this maid brought him the towell and bason , and held it till hee had wash'd ; onely in rubbing of his hands he sprinkled a little water on her face , which his wife observed : after breakfast the gentleman road on his journey ; and the woman in whom this slight accident , strooke a deepe impression of devillish jealousie , soon after call'd to the maid to deliver her an account of her linnen us'd the night before ( which was her charge ) she having hid a napkin or two out of the way of purpose to pick a quarrell with her . the girle sought in every roome and could not finde them : then she bid her looke in the next chamber ; but shee was no sooner up staires , but after followes the mistresse , like an incens'd virago , and shut the doores fast upon her , then casts her upon the bed , and threw another feather-bed upon her , and spying a scotch pocket-dagger hanging by the walls , shee tooke out one of the knives , and casting her selfe upon the upper bed , turn'd up the bottome , where she fell most unwoman-like to worke with her maid , making her quite uncapable of future marriage ; and this was done withinin memory ( for to the womans great ignominy and shame , in the same towne i have heard it reported , and been shewne the very house where the deed was done : the horridnesse of which act makes me that i cannot conceale her name ; shee was call'd mistris brig house . ) in this intrim , a serving-man comming in , and hearing his mistris was in great displeasure and distemperature gone up with her maid , and knowing her froward and hasty disposition , he went to the doore and knockt ; but hearing none but one as it were miserably forcing breath for life : he lookt in either at some chinke , or the key-hole , where he saw his mistris in the same posture i before described , with a knife in her hand , and one pittifully bleeding under her : he broke open the doore , being wainscot , and casting her off from the bed to the floore , tooke up the maid , nigh stifled , and carried her to a neighbours house , where chyrurgeons were sent for , and she in time recovered of life , though shee had made her utterly unable of conception . but what gain'd shee by this her uncivill cruelty ? she was after abhorr'd by all good and modest women , asham'd to looke out of her owne doores ; neither would any of fashion converse with her , but held it a scandall to be but seen in her company . but now to return to the judgments inflicted upon adultery , and to shew what our own countrey relates , as those perpetrated and committed in this land. king locrine , who succeeded his father brute in the kingdome , tooke to his bride guendolina , daughter to corinaus duke of cornwall , who lived in great conjugall love together , having a young prince to their issue call'd madan : but after the king having rest and ease in his age , with which his youth was scarce acquainted with , he was greatly enamoured of a delicate faire lady whose name was estrild , the daughter of one homber a dane , who with a great power invading the land , the king gave him battaile , and having routed their whole army , they were forc'd to take that great river which parteth lincoln-shire and holdernes , and runnes up to hull ; in which he with his people being drowned , left to the same river his name unto this day . to returne to the matter , locrine had by this lady estrild , a daughter call'd sabrina ; but this close packing could not be long conceal'd , but by some who thought to insinuate into the favour of the queen ( who was of a haughty and masculine spirit ) all was told her ; for which being mightily incensed , no mediation could appease her implacability ; but she first incensed her father , and then all her owne particular friends , whom by her bounty or favour shee had before obliged to make warre upon her husband ; and prevailing in her purpose , shee gave the king battaile , in which his party was discomfited , and he himselfe slaine in field . this revenge to any of reason might seeme sufficient ; but here her anger rested not , but shee caused the faire estrild and her daughter sabrina to be brought unto her tent , where having reviled them both , one with the name of whore , the other of bastard , shee in her heat of bloud , and height of rage , commanded them both to be throwne into the river neare unto the place where the battaile was late fought , where they were both drowned , the river upon that accident losing the name ; and after the daughter sabrina hath beene called severne even to this day . brithricus , the first king of the west saxons , began his reigne in the yeare of our lord , seven hundred threescore and eighteen , and the tenth of charles the great , then king of france , who took to wife ethelburge , one of the daughters of off a king of mercia ; he was a valiant prince , and renowned for many warlike exploits ; but especially for beating the danes , and compelling them to avoid the land. but what can valour or prowesse availe against a wicked and cursed woman , who the more freely to enjoy the moecall embraces of her libidinous companion , plotted divers ways to take away her husbands life , which at length she affected , by poysoning him , and divers of his family ; which having done , and fearing to be questioned about the fact , she truss'd up her jewels , and the best things about her , and fled into france , unto the court of charles the great , with whom she so temporized and qualified her owne impious cause , and being withall a lady of extraordinary aspect and presence , that she grew highly into his grace and favour . but when after he was informed of her unstable condition , hee thought to make some tryall of her ; and being at that time a widdower , one day when hee was in some private conference with her at a window . hee said openly ; now lady i put it to your free election , whether you will take mee for your wedded lord and husband , or this my son here standing in presence ? to which question , shee without the least pause gave this suddaine answer ; then i make choice of the sonne , and refuse the father ; which the king taking as an affront , and being therewith somewhat mov'd , he as suddenly reply'd ; i protest woman , if thou hadst made choice of me , i would have given thee to my sonne , if he would have accepted of thee ; but for that thou hast slighted and for saken me ; thou shalt now have neither of us ; and so presently commanded her as a recluse to be shut up into a nunnery . but this place , though never so strict , could not containe her within the bounds of modesty or chastity ; for by the meanes of some libertines , her old companions and acquaintance , shee made an escape out of the cloister ; and having quitted that place , shee wandred up and downe , till having consumed all that shee could make , she fell into necessitous poverty , in which she miserably dy'd , none commiserating her in her greatest extremity . in memory of which her misdemeanors , mixt with the murder of her naturall lord and husband , the kings of the west saxons made a decree , that thence-forward none of their wives should be called queenes , nor sit by them at any feast , or in any place of state or honour : and this was observed amongst them for a long time after . now to shew how the creator of all , who instituted chaste matrimony in paradice , as hee hates those contaminated with all impurity , so of the contrary , he is a guardian and potector to those of cleane and undefiled life , as may appeare by this subsequent story . in the time of edward , the sonne of king edgar , by his first wife egelfleda , who began his reigne in the yeare of grace nine hundred threescore and nineteene , though he was opposed by his step-mother elphaida , who got into her confederacy alphred , duke of mercia , a potent man in those dayes , to have instated her sonne egelredus , a childe of seven yeares old in the regall dignity : yet she was opposed by bishop dunstan with the rest of the clergy , who were also supported by the earle of east - ingland , now called essex ; who against the queens minde , and her confederates , crowned the said edw. at kingstowne ; but the fore-named alphred , who altogether adhered to the proceedings of the dowager queen , ( being suspected to have too much private familiarity with her ) they agreed to put the strict religious cloysterers out of the college of winchester , where k. edgar had before there placed , and put into their roomes so many wanton and lascivious clerks , every one of them having his concubine about him : which controversie had been like to have ended in bloud : but there was an assembly of the bishops and lords , the prelates and peeres of both parties , in which dunstan maintaining chastity , was much despised by the adversary ; but still he upheld his opinion , being grounded upon justice and vertue . now the place of their meeting was in a faire and large upper ●●om ? and in this great division and argument it being doubtfull which side would carry it , suddenly the joysts of the loft failed , and the floore tumbled downe , being a great distance from the ground , in which ruine , the greatest part of those adverse to the bishop and clergy , were either slaine outright , or very dangerously hurt , even to lamenesse : but of all those that stood with dunstan in the defence of chastity , not one perished , neither was any heard to complaine of the least hurt felt or found about them : by which miraculous accident , the bishop compass'd his pious and religious ends . this king edward upon a time being hunting in the forrest , and having lost his traine , and finding none of his servants neare him , hee bethought himself that his mother-in-law elphaida , with her sonne egelredus , lived at a place called corfe-castle ( which is in the west-countrey ) and thought it no better a time then now to give her a visit : but the malicious woman looking out of her window , and knowing him a far off , called to one of her servants ( of her owne breeding ) and told him what he had to doe ; for she perceived he was alone , and none of his peeres , or attendants about him . by this time the king was come to the castle gate , whither she descended , and offered him all the courtesie of entertainment that any syren ( who only flatters to destruction ) could have done : for with courteous words she besought him to alight , and to lodge in the castle that night ; both which he with great affability and gentlenesse refused , saying he would onely taste a cup of her beere , and then ride to finde out some of his company : but the cup being brought , he had no sooner moved it towards his mouth , but this barbarous villaine , traitor , and regicide , strook him with a long dagger , edg'd on both sid 〈…〉 which entring behind , the poynt appear'd to have fore'd way through his breast : at which mortall wound receiv'd , he put spurres to his horse , making speed towards the forrest , in hope to have met with some of his servants ; but by the extremity of bleeding , fainting by the way he felt from his horse with one foot intangled in the stirrop ; then he was dragg'd crosse high-wayes , and a thwart plowde lands , till his horse staid at a towne called covisgate , where he was found ; but not being knowne for the king , hee was unworthily buried at a town called warham , where his body remained for the terme of three yeares after , at which time it was discovered , and the dissembling and murderous woman thinking to clearer her selfe of the fact to the world , thought at the first to visit him in the way of pilgrimage ; but to make the cause evident against her , the horse on which she rode could not be compell'd to come neare unto the place by a miles distance , neither by faire usage , nor sore beating , or any course that man could devise : after whose death her sonne egelredas was crowned king ; in the first yeare of whos● reigne the land grew barren , and scarce bore any fruit ; there happened moreover a plague , which tooke away the men , and a murraine , which destroyed the beasts and cattaile . he proved likewise a great enemy to the church ; being ungracious in the beginning , wretched in the middle of his life , and hatefull in the end thereof . neither could some church-men cleare themselves of those capitall crimes which they very bitterly reproved in others : for sigandus made bishop of shirburne , about the twelfth yeare of edward , sirnamed the confessor , shortly after usurped the bishoprick of winchester by strength , who was a lewd and unlearned man ( as most of the prelates of england were in those dayes , and wholy devoted to avarice , lust , and vaine-glory , who could not containe himselfe within the lists of keeping variety of concubines , which in those dayes was held but a veniall or quotidian sinne , but he imploy'd his panders to corrupt married women to his lustfull embraces , thinking no wickednesse could be truely committed , till hee had ascended the highest branch thereof : and when it was openly spoken , that he was unworthy the name of a priest , who made such boast of the pompe of the world , the use of voluptuousnesse , gluttony , and luxury , whilst in the interim there was no care of instructing mens soules in the way towards heaven . hee had learn'd from some one of his chaplaines ( a better scholler then himselfe ) this poore and slight answer to evade it ; nunc aliud tempus , alii pro tempore mores . now the times are chang'd , and wee have learnt to suit our manners and conditions to the present ; ( a notorious church-temporizer in those dayes . ) but though he reign'd long in great pompe and prosperity , he was in the time of william the conquerour deprived of all his ecclesiasticall honours , and confined to winchester , and there kept prisoner till he dyed ; who in that extreame dejection , when he should onely have repented him of his former avarice , and studied newnesse of life , would usually sweare he was a very poore man , and not worth one peny , and that hee was free from all concupiscence of lust ; both which were proved untrue : for after his death a 〈◊〉 〈◊〉 found about his necke , by which in divers places of the earth was discovered much treasure ; and those women that ministred unto him were no other then prostitutes and concubines . henry the second was a potent and most victorious prince ; but after he had falne into the libidinous embraces of the lady rosamond , daughter to the lord fitzwaters ; he was never quiet , but continually afflicted with warres both forraine and domestick ; insomuch , that both his queene and sons rebelled against him , and put the whole realme into great combustion ; and for her part shee did not escape a due scourge for her offence : for though the king provided all meanes possible for her security and safety , by building the intricate labyrinth at woodstock , and gave her in charge to a most trusty guardian ; yet the queen at length by her spies found her out , and with more then a womanish chastisement , which should ever savour of some mercy , tore off those delicate locks with which the king had been so much intangled , and forced her to drinke a draught of deadly poyson , by which her life was compell'd out of her body : and thus lust ever carryeth her rod at her owne girdle . to descend unto these latter times , how many strange and bloudy murders have beene committed through lust ? i will give them but a meere nomination , because most of them have beene staged , book'd , and balleted , and disperst abroad through the kingdome : as master arden of ●eversham slaine by his wife and her adulterous companion cosby ; the act it selfe being committed in his owne house , by a barbarous and inhumane villaine , most commonly knowne by the name of black will , who after the deed done , and his reward received , fled into the low-countries , where he thought himselfe secure : but gods hand reached him even thither ; where for some other deed of the same nature , he was burnt on a stage in flushing ; and shee her selfe , with cosby and his sister , together with a gentleman master green , who had carried letters betwixt the two adulterers : ( though hee took it upon his death , he knew not the intents of them ) were all publikely executed at the gallowes . the like murder was committed on the person of one master page of plymouth , by his young wife ; and one master george strangwidge , who as the common voice went , were privately contracted together before her inforc'd marriage : but howsoever as they were convicted of the murder , so for the same they were condemn'd , and publikely executed . and but of late dayes , those two bloudy ministers of the devill , most commonly knowne by the names of countrey tom , and cambury besse , who made a trade to have her his whore walke in the evening into the fields ; and where she saw any gentleman or other likely to have money about him , or good cloathes on his backe , shee would insinuate into his company , and with her libidinous allurements offer her selfe to his prostitution ; which if he accepted of , that arch-limbe of the devill ( who hid himselfe privately for that purpose , and stealing upon them with a bastinado hooped and plated with iron ) beate out his braines , even in the very act of lust , neither having pitty of body or soule : then rifled they their pockets , and stript them of their cloathes , of which they made profitable chaffer , being vendible at the brokers ; for the last of which , being committed upon a young gentleman of good quality , by his cloathes they were discovered and apprehended , hee being executed neare unto the place where the last fact was committed : and after being thence removed to a more remote place , his body hangs in chaines upon a gibbet even to this day ; and shee was hang'd in clerken-well fields , over against islington . if any would have further inspection into the cursed fruits of lust , let him but enquire after the monethly sessions at new-gate , where scarce one passeth without those that goe for maid-servants , either strangling their bastard-issue , or putting them downe into privities , not caring to save their smal credit in this world , to hazard everlasting perdition in the world to come : yet notwithstanding all their close packings , they are in the end found out , and brought to the gallowes . i am loath to be more tedious in this then the rest ; therefore i conclude with this distick , as a generall caveat unto all libidinously addicted : quid facies , facies , veneris cum veneris ante , non sedeas , sedeas , ne pereus pereus . what wilt thou doe , when thou before loose venus shalt appeare , stay not , but take thine heeles , lest her allurements cost thee deare . chap. vii . gods judgements against the sinne of gluttony . tthis sinne of gluttony tooke its originall in our great grandam eve , as we read genesis . . and the lord god commanded the man saying , thou shalt eat freely of every tree of the garden , but of the tree of knowledge of good and evill , thou shalt not eate of it ; for in the day that thou eatest thereof thou shalt surely dye the death . againe . . so the woman seeing that the tree was good for meat , and that it was pleasant to the eyes , and a tree to be desired to get knowledge , took of the fruit thereof , and did eate , and gave also to her husband with her , and he did eate : for which they were most grievously punished , and all man-kinde for their sakes : for verse . vnto the woman god said , i will greatly encrease thy sorrowes and thy conception : in sorrow shalt thou bring forth children ; and thy defire shal be subject to thy husband , and he shall rule over thee . also to adam he said , because thou hast obeyed the voice of thy wife , and hast eaten of the treewhereof i commanded thee , saying , thou shalt not eate of it : cursed is the earth for thy sake ; in sorrow shalt thou eate of it all the dayes of thy life : thornes also and thistles shall it bring forth unto thee ; and thou shalt eate the herbe of the field : in the sweat of thy face shalt thou eate bread , till thou returne to the earth ; for out of it wast thou taken , because thou art dust , and to dust shalt thou returne . we read numb . . . then the people arose all that day , and all that night , and all the next day , and gathered the quailes : he that gathered the least , gathered ten homers full ; and they spread them abroad for their use round about the host : whilst the flesh was yet in their teeth , before it was chewed the wrath of the lord was kindled against the people , and the lord smote the people with an exceeding great plague : there they buried the people that fell a lusting , deut. . when thou shalt eate and be satisfied , beware diligently that thou forgettest not the lord thy god , who brought thee out of the land of egypt , and the house of bondage . againe , . . the parents shall say to the elders of his city , this our son is stubborne and disobedient , and will not obey our commandement , but is a rioter and a drunkard . then all the men of the city shall stone him with stones unto death , so shalt thou take away evill from amongst you , that all israell may heare it and feare , ecclesiasticus . . if thou sittest at a costly table , open not thy mouth wide upon it , and say not , behold much meat : remember that an evill eye is a shame ; and what thing created is worse then a wicked eye ; for it weepeth for every cause : stretch not thine hand wheresoever it looketh , and thrust it not with it into the dish . eate modestly that which is set before thee ; and devour not , lest thou bee'st hated . leave then off first for nurtures sake ; and be not insatiable , lest thou offend . when thou sittest amongst many , reach not thy hand out first of all : how little is sufficient for a man well taught ? and thereby he belcheth not in his chamber , nor feeleth any paine . a wholsome sleep commeth of a temprate belly ; he riseth up in the morning , and is well at ease with himselfe ; but paine is watching and choler , like diseases and pangs of the belly are insatiable men . if thou bee inforced to eate , arise , goe forth , and empty thy stomack , and then take thy rest ; so shalt thou bring no sicknesse unto thine house . shew not thy valiantnesse in wine , for wine hath destroyed many ; the furnace proveth the edge of the tempering , so doth wine the hearts of the proud by drunkennesse . wine soberly drunk is profitable for the life of man : what is life that is overcome with wine ? wine was made from the beginning to make man glad , and not for drunkennesse : wine measurably taken and in time , bringeth gladnesse , and chearefulnesse of the minde ; but drinke with excesse maketh bitternesse of minde , brawlings , and scoldings . drunkennesse increaseth the rage of a foole , till he offend ; it diminisheth his strength , and maketh wounds , &c. againe . . be not greedy in all delights , and bee not too hasty of all meats : for excesse of meats bringeth sicknesse , and gluttony commeth with cholerick diseases . by surfeit have many perished , and he that dyeteth himselfe prolongeth his life . thus farre the old testament ; let us now heare what the gospel saith luke . . woe be to you that are rich , for ye have received your consolation : woe be to you that are full ; for yee shall be hungry : woe be unto you that now laugh ; for yee shall waile and weepe . againe . . take heed , lest at any time your hearts be oppressed with surfeiting and drunkennesse , and cares of this life , lest that day come upon you unawares : for as a snare shall it come on all them that dwell on the face of the whole earth . watch therefore and pray continually , that yee may bee counted worthy to escape all these things that shall come to passe , and that ye may stand before the sonne of man. rom. . . the night is past , and the day is at hand ; let us therefore cast away the workes of darknesse , and let us put on the armour of light : so that we walke honestly as in the day , not in drunkennesse or gluttony , nor in chambering or wantonnesse , nor in strife or envying : but put yee on the lord iesus christ , and take no thought for the flesh to fulfill the lusts of it . and luke . in the dayes of noe they eate and dranke , they marryed wives , and were given in marriage , even untill the day that noe entred into the arke , and the floud came and destroyed them all . thus farre the scriptures : i come now to the fathers , st. ambrose in one of his sermons saith , that ill ministers wait upon the throat , which alwayes covets , but is never satisfied ; for what is more insatiable then the belly ? to day it receives , to morrow it requires ; being full , it commends abstinence ; being empty , it cannot endure the name of any such vertue . hunger is a friend to chastity , an enemy to wantonnesse : but saturity betrayeth modesty , and corrupts good manners . it is not the meat , but the immoderate appetite that is condemned : for as st. augustine saith , it was not for a quaile or a phesant that eve longed for , but for an apple ; and thereby brought a curse unto all man-kinde . it was not for a kid , or a lamb of the flock that esau hungred , but for a messe of broth ; for which he sold his birth-right . elias was fed with flesh ; but iohn the baptist with locusts and wilde honey : and david thirsted not for wine , but water ; for which he reprehended himselfe : neither was our saviour in the wildernesse tempted by the devill with flesh , but bread : and as gregory in his moralls saith , it is not the meat , but the lust after it that is in fault ; for we oft-times may eate of dainty cates without offence , and yet upon course and common fare may sinne by surfeit : and in another place , where gluttony is predominant , all those honours that men winne are lost ; and whilst the belly is not bridl'd , all vertues runne to havocke ; but when that is curb'd and kept in moderation , many vices with it are awed and restrain'd . in vaine it is for us to enter into any spirituall conflict against the devill , our common adversary and his agents , unlesse we first suppresse the enemy that is within us : which is voracity and lust after eating and drinking , because if those enemies that are so neare us bee not subdued , in vaine we shall strive to have the victory over those remote and afarre off : to smal purpose it were to fight against the enemies without the walls , when there is nothing but tumults , mutiny , and sedition within the city : after full feeding , when the stomack is supply'd even unto belching , so that it must needs say it hath enough ; yet is not the curiosity of the appetite satisfied , for the eye is delighted with the colour , and the pallate pleased with the taste , when the poore suffering stomack ( best pleased with a mediocrity and temperature ) which neither sees the colours , nor relisheth the pleasantnesse of the taste , is rather ruin'd then refresh'd , and confounded then comforted . innocentius lib de vil. condit . human . useth words to this purpose : gluttony shut up paradice , sold the birth-right , hang'd the baker , beheaded the baptist ; nebuzandan the prince of cooleus , burnt the temple , destroyed jerusalem ; & baltazer sitting at his great feast saw the hand-writing upon the wall , and that night was slaine by the caldeans . hugo in claus. saith , that there be some who sit downe to a feast with an unquiet agitation of the members , expressing the insatiate intemperance of their mindes , they shake their heads , shrug the shoulders , they expand their hands , and not without great uncomlinesse , and unseemly gesture , as if they were rowzing and preparing themselves to ingorge and swallow the whole banquet . other unmannerly postures and carriages at table they use ; for sitting in one place , with their eyes they greedily survey every dish that is served in ; their hands ready to reach to the full length of their armes , removing this further off , and pulling that nearer ; then they breake the bread , poure wine into the cups and glasses , besieging themselves round with the best dishes ; then they pant , swell , and breath short , through the vehemence and extremity of feeding , so that you wou'd thinke them seeking for some wide passage to tumble in their fat bits , to satisfie their craving and crooking bellies , as if the narrownesse of their chaps and jawes could not supply their voracious stomack with that superabundance which it expects : thus sits hee like one besieging a city , doubting in what place first to begin his assault , and therefore would make irruption upon all places , and at once ; and such is this gastrimargia , or cormorantedulitie . they were wont of old to build temples to the gods , erect altars , appoint flammins and priests to serve , kill beasts for the sacrifice , burne incense : and so the carnall and voluptuous men in these dayes , they make their kitchin their temple , their table their altar , their cookes their priests , their veales , lambs , capons , &c. provided for their dyets ; the beasts for imitation , and the fumes and steame of their sawe'd dishes , censary incense . indeed over superstitious is the industry and care they have in setting forth the services and severall courses at their great and solemne feasts and banquets . infinite are the varieties and multiplicity of their decoctions , rostings , bakings , fryings , stewings , and the like ; with new devised sawces , composed of severall ingredients , now soft , then hard , now cold , then hot ; some temper'd with pepper , others with onions and garlick , then with cinamon , then with salt ; mens guts longing as women with great bellies . then ariseth a disputation amongst these helnoes , whether such a dish tastes better boyl'd or roasted , bak'd or broyl'd , carbinado'd , or otherwise : insomuch that after a dozen dishes of solid meat devovr'd , there is no impediment or let , but that the last course of more curious and dainty cates , is as soone swallowed : and when the stomack by often belching , and eructations shall say it hath enough ; yet are not their boundlesse and unlimited appetites satisfi'd : such are they who make their bellies their god : and thus far hugo . augustus caesar hearing one erotes a procurator of egypt had bought a bird which in fighting was never conquered , but had the victory of all with which she contended , and that he in an humour had wrung her necke asunder , and eate her to breakfast ; he caused the man to be sent for , and after the cause was discuss'd , and he had confess'd the act , he commanded his body to be nayl'd to the mast of the ship , judging him to be unworthy life , who for a little voluptuousnesse and itching desire of the throat , would not spare a poore bird , who might have given delight to many in her single duells ; and which moreover , by her undaunted spirit , yeelded an happy omen to caesar of his perpetuall prosperity in his warre . this plutarch reports of him in his roman apothegmes ; the vice of the belly not onely debilitates the body , but shortens the dayes of man ; surfeit of meats devoures more then the sword ; and the intemperance in wine devoures more then the sea . the devill by wine worketh miracles ; but all quite averse and opposite to those which our saviour did when hee was upon the earth ; who made the lame to walke , the dumbe to speake , the blinde to see , the deafe to heare . the meere contrary to these hee practiseth against gluttons and drunkards ; for let them with never so constant and steady steps walke to the taverne , they often returne from thence indenturing and reeling this way and that way ; their knees being made unserviceable ; and their legs so debilitated , that they are scarce able to support them from falling to the earth . let the drunkards eyes bee never so perfect and cleare at his going in , at his comming back hee shall finde them so waterish , filmy and blear'd with the fumes of wine , that he shall scarcely see to finde his way to his owne dwelling : be his speech never so voluble and distinct , hee shall finde a great change and alteration in his tongue ; for it will falter in his mouth , he shall lispe and clip his english , and be scarce able to utter any one intelligible word : and be his hearing never so aggragate & quick , excesse and superfluity of wine shall so dull and stupifie that sense , that he shall seem to be appoplex'd all over , that till the charme be over , and the wine have left working , hee shall not have power to awake , or the strength to hold up his head , though a drum should beate by him , or a cannon be shot off by his care . moreover , our saviour restored the mad and lunatick to their senses ; but the devill ( by wine abused ) takes from the sober all sense , and from the apprehension all understanding ; the moderate spirit it makes mad , and the low-minded lunatick ; and these are the anti-maskes with which he fooles and deludes his servants , dandling , and cockering them to their utter ruine and destruction . i come now to history . one albidinus , a young man of a most perdit and debaucht course of life , when he had consumed all his lands , goods and jewells , and exhausted all his estate even to one house , he with his owne hands set that on fire , and despairing of any future fortune , left the city , and betaking himselfe to the sollitude of the woods and groves , hee in a short space after hang'd himselfe . lucullus a noble roman , in his praetorship govern'd africk two severall times ; he moreover overthrew and defeated the whole forces of king mithrid●t●s , and rescued his colleague cotta , who was besieged in calcedon , and was very fortunate in all his expeditions ; but after his greatnesse growing an eye-sore to the common-weale , he retired himselfe from all publike offices or imployments , to his owne private fields , where he builded sumptuously , sparing for no charge to compasse any rarity that could bee heard of ; and had in his house he made a very rich library , and plentifully furnish'd with books of all sorts . and when he had in all things accomodated his house , suiting with his owne wishes and desires , forgetting all martiall discipline before exercised , hee wholly betooke himselfe to riotous commessations , and gluttonous feasts ; having gotten so much spoyle and treasure in the warres , that it was the greatest part of his study how most profusely to spend it in peace . it is reported of him , that pompey and cicero one night stealing upon him with a self-invitation to supper , he caused on the suddaine a feast to be made ready , the cost whereof amounted to fifty thousand peeces of silver ; the state of the place , the plenty of meat , the change and variety of dishes , the costly sawces , the finenesse and neatnesse of the services , driving the guests into extraordinary admiration . briefely , having given himselfe wholly to a sensuall life , his high-feeding , and deep quaffing brought him to such a weaknesse , that hee grew apoplex'd in all his senses ; and as one insufficient to governe either himselfe or his estate , hee was committed to the keeping of m. lucullus his neare kinseman , dying soon after . caesar the sonne of pope alexander , was one of those who much doted on his belley , and wholly devoted himselfe to all kinde of intemperance , who in daily breakfasts , dinners , afternoon sittings , suppers , and new banquets , spent five hundred crowns of the same , not reckoning feasts and extraordinary invitations . for parasites , buffoones , and jesters , he allowed yearely two thousand suits of cloathes from his ward-robe : he maintained also a continuall army of eight thousand souldiers about him ; and all this hee exhausted from his fathers coffers . and galentius , the sonne of iohn galentius , the first duke of imsubria , was ranked amongst these great rioters , who cared not at what expence he was , so he might see the tressells of his tables ready to bend under the waighty and gluttonous dishes that were plac'd upon them : who at one feast made at the celebration of his daughters marriage ( at which petrarch the learned italian poet was present ) spent an hundred thousand peeces of money , which might be rated to the value of a spanish piece of eight , or a dutch ricks doller . one peter a priest , and cardinall in the time when syxtus was pope , in the space of two yeares was knowne to lavish and waste three hundred thousand double-duckets ( rated at twelve shillings english the piece ) upon vanities and unnecessary disbursements , the greatest part of which was consumed in his kitchin and seller , the rest in sundry kindes of excesse and prodigality . i read also of one belflorius by nation a sicilian ; at first of very meane and low fortunes , but after by parsimony ( being a banker and an vsurer ) attaining to an infinite , and almost incredible estate , hee did not take the common course of your avaritious money-masters , to imprison it in strong and iron-barr'd chests , but cleane contrary hee built him a faire and goodly house , and when it grew up somewhat above the sellerage and foundation , in stead of stone or bricke , his materials were plates and pieces of silver , which amounted to a mighty summe ; and having finish'd this argent structure , there he spent the rest of his dayes in all voluptuous feeding : so that one would have thought epicurus himselfe to have survived in him : so what he got lewdly , having spent lavishly , he dyed like to a fowle which we have in england call'd a knott , which never eats in season till it dye of fatnesse . he began in poverty , continued in prodigality ended in surfeit . at first a camelion , after a cormorant , and lastly a swine or boare fatted for slaughter . let us therefore bethinke our selves , that whensoever wee sitdowne to eate and drinke , we have two guests to entertaine , and those are the body and the soule : whatsoever the body receiveth departs away quickly into the draught , and is seene no more ; but that on which the foule feedes , lasteth and abideth for ever ; for then is the minde most apt to apprehend reason , and ghostly instruction , where the free operations of the ●raine are not dull'd and molested by such vapours as the excesse of feeding distempers it withall . salust saith , nothing can appeare more abject and mis-becomming man , who is the image of the creatour , then to live as a slave to the mouth and belly . but how hard a matter is it ( faith cato ) to preach abstinence to the belly which hath no eares , and yet is importunate , whether the hand have wherewith to supply it or no. socrates inviting certaine of his friends to a schollers pittance , or a spare supper , when he was taxed by one of his guests for too slender provisions , made answer ; if these whom i invited be vertuous , they will say here is enough ; but if they be otherwise , then i say here is too much : intemperancy is a root that hath hand in every disease that belongeth unto mans body : and it is a proverbe common amongst us ; much meat , much malady . origen tells us , that vessells more fully fraught then they are able to carry , are forc'd to sinke ; and the stomack and belly surcharged with too much meat and drinke causeth bodies to surfeit , which is the readiest meanes to prepare sicknesse , and sicknesse is the immediate path-way to death . one gorgius , a very temperate and abstemious man , being demanded how he came to arrive to the number of an hundred and eight yeares , and in all that time was not visited with any grievous sicknesse ? made answer , i never eate but when i was hungry , nor never drunke but when i was thirsty , and then both moderately . and king cyrus being asked by one of his great captaines , named artabazus , in a long and heavy march , what he would have provided for his supper ? he answered , bread ; for drinke ( saith he ) we shall finde in every current or fountaine by the way : to order our lives well and frugally , is to live temperately , and avoid high and voluptuous feeding ; for there is a great difference betwixt living well , and living sumptuously : because the first proceeds from discipline , temperance , frugality , and moderation of the soule , contented with her owne riches : the other of waste , excesse , luxurious riot , and contempt of all order and mediocrity ; but in the catastrophe or conclusion , the one is attended with shame and dishonour , the other with applause and glory : they be the very words of plato ; therfore let us suffice nature , but surfeit not , supply the bodies necessities , but offend it not : for who so shall endeavour the contrarie , let him be forewarned by the subsequent examples . maximinus , a groome of base and sordid condition , borne of needy parents , his father being a poore shepheard ; and hee being of a strong and able body , betooke himselfe to bee a common souldier , in which practice he shewed presidents of unexampled courage ; insomuch , that he was promoted by the good emperour alexander severus his lord and master , to eminent place and office , and grew of great remarke in the campe : but such was his ambition , and ingratitude withall , that he conspired the death of his prince , and caused him with his mother mammaea to bee slaine , leaving not one that was friend or favourite to his vertuous predecessor alive : which done , hee usurped the imperiall purple ; who as hee was a barbarous thracian by birth , so hee was by nature covetous after bloud-shed , removing all without any mercy , whom hee either feared or hated ; or if neither , so he knew him to be rich , to possesse himselfe of his estate . i will not stand to make a particular relation of all his insolencies , rapines , extortions , massacres , and murthers , but come unto that which is now in agitation , his gluttony ; which was in such excesse , that every day for his owne particular allowance , he had forty pounds of flesh , and bread answerable to the quantity of meat , and five gallons of wine for his drink ; and so much hee constantly devoured , besides sallets , made dishes , and other junkets and kickshawes that came by the bye ; for though his maine repast was sollid food , on which hee laid his foundation , yet was hee lickerish also after any other rarity that was served into his table : and yet for all this , could not ( his god ) his belly save him , but after three yeares usurpation , in whose imperiall command hee had demeaned himselfe with all brutish tyranny , returning from the siege of aquilaea , which he was compell'd to leave to his great dishonour , he was at rome with one balbitinus miserably cut to pieces amongst his souldiers . the emperour bonosus was also such another . vopiscus reports of him , that as hee used to eate voraciously , so hee dranke incessantly ; insomuch , that no man was able to contend with him in his great draughts , and elbow-deep healths : insomuch , that the emperour aurelianus said of him ; that fellow was onely borne to drinke , not to live . upon a time when the embassadors of the babarians were to appeare before him , and to deliver themselves from the king their master , in stead of hearing their embassie , hee caused great store of wine to bee brought , and pretending their liberall and free welcome and entertainment , hee so ply'd them with healths , that they were not able to expresse themselves for what cause they were sent thither ; but cunningly withall proposed unto them such questions , that in their lavish cups they utter'd unto him the very secrets of their hearts , being much more then they would have otherwise reveal'd : and when hee had understood what he would , hee tauntingly dismist them , and would never affoord them further audience . so much as he drunke so much he could evacuate at pleasure , so that his body was never surcharged neither in all his day-riots , or nights commessations could it bee perceived either by the faltering of his tongue , or failing of his legs , that hee was any way distempered , he was of such an able constitution : but all that could not secure his life , or adde to his dayes ; for after being overcome by probus ( who succeeded him in his empire ) he caused him to dye a most unworthy death , no way beseeming his former state and dignity , but rather suiting his vicious incontinency ; namely to be hanged by the neck in an hempen halter , like a common fellon : from whence a jest grew amongst the souldiers ; amphorum pendere non hominem ; that it was no man that hung there , but a tun or hogshead . the same author vopiscus speakes of one call'd phago , an insatiable devourer , who had no other pride nor practice ; in somuch , that hee grew as famous for that abominable vice , as if hee had beene possess'd with some extraordinary vertue : his name and ●ame spread so farre , that it came to the eares of the emperour aurelianus ; who for novelties sake , willing to see if hee were able to doe what was reported of him , admitted him to his table , and for whose dyet provision was made accordingly ; and divers spectators to behold the prodegy , there at one supper he devoured an hundred leaves of bread , a fat wether , and an hog of a yeare old , and drank to them according to the rate of eight gallons of wine : insomuch , that all left eating to see him feed ; and wondred the rather , because he seem'd no way mov'd or distempered : for which the emperour at the intreaty of those who brought him thither , dismist him with a reward . but hee shortly after dyed miserably , choked in the midst of his so gluttonous feeding . a certaine noble generall being told that one of his souldiers could at once eate such an huge quantity of provant and victuall , that it seemed to him incredible , hee sent for him , and finding his other abilities no way exceeding others , hee presently commanded him to bee hanged , saying , that he and an hundred more such as himselfe , were in one moneths space able to starve him and his whole army . clodius albinus , whose guts were as a sinke or common shore to entertaine what trash or garbage , was conveighed into it , yet withall loved to feed with all delicacy , he is said at one supper to have devour'd five hundred figs , an hundred persick apples , ten melons of ostea , twenty pound weight of libican grapes , an hundred ficedulae , which are birds that feed upon the vines , much like a nightingale , and forty oysters . it is spoke of one called heterognathus , that through hasty eating , he devoured the flesh from his owne jawes and cheeks , and sent it downe packing with the rest . heraclides pictas was such an helno , that scarce any of his time could parallell him : some he would invite to breakfast , some others to dinner , a third company to supper , and feed heartily with them all , ( sit as long as they would ) and eate and drinke with them without intermission , or cessation , and at night see all the tables cleare , that nothing were left for morning . king mithridatus also may truely bee call'd an insatiate eater , who would give rewards to such as would feed highest , and drinke deepest , making it his greatest glory that hee was never exceeded in either ; yet was desirous to have others companions with him in his gluttony ; setting which aside , hee was a man of admirable parts , and had so exquisite a memory , that hee was able to speake two and twenty severall languages , and call all the souldiers in his army by their names : besides , for his valour he was feared of all ; yet hee was overthrowne in battaile first by syllus , next by lucullus , and lastly by pompey quite defeated : hee used to eate poison ; and in his last great overthrow would have poyson'd himselfe , but it had not the strength to worke upon him . being in prison , such was the majesty of his countenance , that when an executioner was sent to put him to death , hee frighted him with his very looke , and loath to have any other deaths-man but himselfe , he was found slaine by his owne hand , piercing those bowells that had beene the receptacle of so much unnecessary dyet . with whom may be numbred eresicthon , who after hee had consumed his whole revenue , sold his daughter metra for money , by p 〈…〉 ng her body to every stranger , and having devoured all , he after eate the flesh off from his owne armes , and in the end dy'd of hunger . eusebius reports of one domitius affer , who receiving more meat at supper , then his stomack could well digest , or his belly containe , dyed suddenly sitting at the table . philoxenes was of that nasty and beastly greedinesse , that being invited to any table , without respect to the honour of him who made the feast , if he perceived any to fall upon that dish which hee had a minde to , hee would most unmannerly blow his nose upon the meat , that they refraining it , he might ingrosse it wholly and solely to himselfe ; hee was moreover heard to wish to have the necke of a crane , that hee might take the more delight in the going downe of his meat and drinke . the emperour galba who succeeded nero in the imperiall purple , reigned seven moneths and seven dayes ; and notwithstanding hee was threescore and three yeares of age , yet hee had an appetite betimes in the morning , before the rising of the larke : he was no sooner up , but hee call'd for his breakfast , which sometimes ( if other occasions call'd him not ) hee would continue till noone , and dine never the worse ; and soo make dinner and supper meet even till bed time . vitellius also , ( i would put their deaths together , because the manner of their lives were so alike ) he was emperour , and was so covetous , that he pillaged and robbed the very churches and temples , and taking away the golden vessells and plates , made those of brasse to serve in their stead . but his gluttony was incomparable , for hee had served into one supper , two thousand severall sorts of fishes , and seven thousand severall kindes of fowles ; and more hee would have had , if more could have been compass'd : moreover , when hee lay neare unto the sea hee would suffer no fish to come to his table ; but when hee kept court farre up within the land , hee would feede upon nothing else , because without extraordinary charges it could not bee conveighed unto him ; esteeming that which was deare onely dainty . but to come to their deaths ; these two charibdes and ingurgitating quick-sands , when they saw that they were ready to be slaine by the hands of their owne souldiers ; they both ( though happening at severall times ) desired to bee made drunke before their executions , which was granted them , so that when the souldiers swords pierced their bowells , the wine mixed with bloud issued out of their wounds ; and thus as they were in their lives monstrous , so they were in their deaths everlastingly miserable . i have hitherto spoke of eaters , i come now to drinkers ; the first onely hastning their owne ruines , but the latter having been the destruction of themselves and others . concerning this sinne of bibacity and vinosity , infinite are the examples that antiquity hath left to posterity ; of which i remember unto you some few . amongst the grecians , proteus the macedonian had the name of an invincible tosse-pot ; to whom alexander the great having dranke a bowle of twelve sextaries , which is of our measure two ●ottles and a quart , he quickly play'd it of● , and after some small pause , caused it the second time to be brim'd , and dranke to him againe . but alexanders strength failed in the pledge , and the bowle slipt through his fingers . hee grew to such intemperance , that after excesse of drinking , he was forc'd to keepe his bed two dayes and two nights together , without being seeene abroad : in his wine hee would cause his best friends to bee slaine , and then grievovsly lament them being sober . he was call'd by his owne souldiers the cup-conquerer : and whosoever could poure most wine downe his throat , they would say of him ; yea marry , this is a fellow that may drinke with alexander ; who when twenty have beene in company together , hee hath drunke to every one of them round , and then pledg'd them againe severally ; which horrible vice was a mighty eclipse to all his other vertues . calostiphenus the sophist comming to him into the symposian , the king offered him a deepe draught , which hee refused with this answer , i desire not , o alexander , to receive such a pledge from thee ; by taking of which , i must bee enforc'd to enquire for a physitian . but this great captaine and commander , who was lord of the whole earth , who made his body no better then a seller or stowage for wine , which he took in voluntarily : at the same passage against his will he received poison , which ended both his life and the hope of all his future victories . and no wonder when men come to glory in a sinne , and make it their pride ; for cares mitelenus reports of him , that when hee came to the tombe of calanus , the indian philosopher , hee celebrated to his honour and memory three prizes ; for musick , wrastling , and drinking ; in which who excell'd in the first , had a talent ; in the second , three hundred pieces of silver , in the last ten : and in that thirty indians contending for mastery , drunke themselves dead in the place , and six more expired some few houres after . antiochus was so besotted with wine , that scarce a day passed him without dissemper ; and yet notwithstanding sirnamed the illustrious : possedippus speaks of one antiochus , to whom they gave the the name of bibax , who fought a great battell against arbaces in media ; but being slaine in the conflict , & his body brought before the conqueror , he taunted him in these words ; thy wine and thy boldnesse hath much deceived thee , o antiochus , who in thy deep and lavish cups didst promise to thy selfe to have drunke up the empire of arbaces . polybius speakes of one agrones , king of the illirians , who by often and immoderate surfeits , dy'd of an extreame paine in the belly . dionisius junior drunke out his eyes ; and cleomenes the lacedemonian , stabb'd himself with his knife when he was extreamely cup-shot . elpenor , having drunke hard , would needs climbe a ladder ; but his head having taken the winde , ( as his body had received the wine ) his hands and feet both failing , hee fell downe and brake his neck . the like happened to one philostratus comming from the sinuesanian baths ; and cleomenes king of sparta , in striving to imitate the scithian vinoleuch , grew frantick , and so dy'd . lacides the philosopher by too much compotation fell into the disease call'd paralysus , and dy'd of it ▪ armitus and cyannippus , both of syracusa , in their drunkennesse ravish'd their daughter ; and in their sobriety were after slaine by their owne children whom they had vitiated . it is further read of alexander , that he was of a wondrous temperate and abstemious continence , till he had subdu'd the persians , who liv'd the most deliciously of any nation under the sunne : but as he conquered them , so their vices captiv'd him , and made him a meere slave to all sensuality and pleasure . so the romans were a people of civill demeanour , and of a most thrifty and temperate dyet ; but having won the monarchy from the grecians , as they could teach the other to fight , so they could quickly learne of them to drinke and health it after their lavish and riotous manner : briefely , you shall scarcely read of any brave and victorious nation , who brought any forraigne people under subjection ; but though the spoils he took thence were of never so great value , there came with him the greatest part of their vices , were they never so vile . i need not presse this much farther , the late examples from the roman emperours and others , may sufficiently illustrate it . i come now to the most bitter fruits that grow upon this cursed tree of gluttony , and the parricidal and bloudy effects thereof doctor selreccerus in pad . pag. . hath this history : in the same city ( saith he ) where st. augustine was borne , dwelt a very rich man , both of great power and substance who had one onely sonne , the sole heire to his meanes and fortunes , who taking very debaucht , and riotous courses , notwithstanding his fathers dayly admonishments ; yet still hee persisted in his former course of life . the father out of his greater indulgence , as having but one , had allowed him large exhibition ; and the mother too of her naturall love had still supply'd his riotous expences , both using him with gentle and courteous language , hoping by that fair course to draw him to some regularity : but finding that it nothing prevailed , but that every day he grew worse then other , he began then to change his coppy , his brow was more austere , and his look more supercilious , and his tongue ( before altogether inur'd to advise and gently perswade ) grew now to another tone , sharply to reprove and reprehend him : but that which toucht the son nearest , was , he took away all his meanes from him , leaving him to the wide world , thinking ( if any thing ) want and necessity might make him look into himselfe , and in time reduce him to some goodnesse : but alas his hopes were all in vaine ; for the young man grew so stupid and besotted in drunkennesse , that hee grew like one sencelesse , at least uncapable of any good and wholsome counsell . it happened some moneths after he had this neglect from his father , and his scores abroad grew so high , that neither taverne nor ale-house ( knowing him to be in his fathers displeasure ) would give him any further credit : he came home to the house ( whence hee had been foure weekes absent ) and being full of wine , entred at the gate , whom his father meeting , and seeing him in that distemperature , he began to chide him after the old manner ; which the other impatient to heare , catcht him by the throat , and having utter'd many execrable oathes , call'd him old dotard , and said , money he wanted , and money he would have ere he departed : the father seeing violence offered , called out for helpe ; at which the sonne drew his dagger , and stabb'd him into the shoulder , most of the servants were absent abroad ; but the mother hearing her husbands voice , comes downe , and seeing him bleed , and her sonnes dagger bloudy in one hand , and with the other grasping his throat , shee fell downe upon her knees , and humbly besought him to spare his life ; but the devill had got such power over him , that he was deafe to all intreaties , and solely ben● on the most horrid mischiefe that could be devised : for breaking suddenly from his father , he at an instant whipt out his sword , and ran him cleane through the body ; and then turning towards his mother , who fill'd the place with many a lamentable out-cry , he dispatcht her of life also ; and as he was about to enter the house , purposing to rifle their coffers , and so to be gone , in came some of the servants , and finding their master and mistris weltering in their blouds , they stood confounded and amazed , and not knowing what murderers were in the house , or how strong they were , they shut fast to the doores , and barricado'd them , till they had called in helpe sufficient : officers were sent for that open'd the doores , and searching the house , found the paracide with his bloudy weapons in his hands , and his pockets well stuft with gold , who was presently apprehended , and sent to prison , and there laden with as many irons as hee was able to beare : there needed no great examination , the fact being so apparent was soone confest , and hee condemned to suffer onely one death , who had deserved a thousand . i could almost parallell this story , even here in our countrey , with a young gentleman , that dwelt with his mother not farre from salisburie , whose father being dead , his mother continued a grave and religious matron . this young man seldome comming sober home , she had often disswaded gently from such debaucht courses , but found in him no amendment : one night he staying abroad very late , she resolved not to goe to rest till hee came in , and if he were any way intoxicated , or overcome with wine , to chide him soundly , which happened according to her feare ; for that night hee was extraordinarily in drinke , which shee by his uncertaine steps , and justling the walls perceiving , intercepted him in his way to his chamber , and began to chide and rate him soundly , which he not having the patience to endure , the devill so wrought with the wine , that he drew his rapier and runne her through the body : and this hapned within these few yeares , whose name i conceale as loath to offend his worshipfull friends and kindred yet living , who might thinke the fact being so horrid , ( howsoever themselves bee innocent thereof ) a blemish to their name and posterity : and in consideration of the premisses , i leave to all parents , who are too cockering and indulgent over their children , in bringing them up , this counsell from solomon , with-hold not correction from the childe , if thou smite him with the rod hee shall not dye ; thou shalt smite him with the rod , and shalt deliver his soule from hell . notwithstanding these fearefull judgements , how many may we meet in the day-time come either led , or else reeling from the tavernes , but especially in the night , where some have beene almost stifled by falling into kennells , others found sleeping upon dung-hills , on which stumbling , have not beene able to rise , but there have took up their lodging for all night ; some that have been conducted home , yet in going up staires to bed , have falne backward and broke their necks . but of all miraculous escapes that i have heard of ; i my selfe knew two gallants come from the taverne , so strangely overtaken with wine , that when they came into the street , they were scarce able to stand , or goe , or move one foot before another ; the night was darke , and loath they were to take the benefit of a light , because their indenturing should not bee observ'd : and because they would both take one fortune , they catcht fast hold one of the other , and on they went ; it happened in the way that a seller doore being left open , downe they both fell into a vault : but here is the wonder , one of their rapiers slipt out of the scabbard , and fell with the pummill downwards , and the point up-right ; these tumbled after it , and it ranne one of them through the breeches at the knee , up to the waste , and thence through the body of the dublet up to the shoulder , where the point appear'd an handfull bare at his neck , and yet in the whole passage not so much as once raz'd any part of his skinne . the noise of the fall suddenly commanded a light ; but when they saw the rapier so strangely scabbarded , and by search found that the party had no hurt , they were all amazed , and the two drunkards with the apprehension thereof made almost sober : this was one of gods miraculous deliverances ; but let none presume to make that a president for his security : for doubtlesse , hee hath lesse wit then an ideot , who being in his best sobriety , would hazard the like danger . but it hath not happened so to others ; for a butcher who was observed for a common drunkard , being pot-shot , and in his cups , was got into a car● to receive some hides , or such like commodity to lade it with , and stooping his body to take something in , his head was too heavy for his legges that should have supported him , and downe ●ee fell upon a forke which stood by the cart side with the pikes upward , hee pitcht his breast upon it , which pierc'd him to the heart , so that he dyed immediately without calling to god for mercy : and this is knowne not long since to have happened . in norfolke three men comming drunke out of an ale house , late in the night , amongst many other prophane and blaspemous speeches , they began to jest at hell , and withall to sweare , that in the most obscure place of it , it could not be so dark as that night was ; at length they were to take leave and part every man to his home ; and after a drunken farewell , the one of their wayes lying over a bridge , his feet failing he slipt into the water , and was drowned : the two other were horse-men , one of which , by the stumbling of his horse , was cast upon the ground , where he was after found dead , with his neck broken ; neither did the third escape without a most remarkable judgement ; for his horse was found grazing in one place , and he dead in another , but without any wound ; for some conjectur'd that hee perish'd with the extremity of cold , it being a bitter frosty night , and snow falling withall . a glasier in chancery lane , not long since so overcharged his stomack with wine , that comming home he fell a vomiting in that extreame and extraordinary fashion , that breaking a veine within him he dyed within two dayes after : and a barber in drewry-lane comming from the taverne in the like distemper , his wife with much adoe got him to bed , where he fell into a sound and dead sleep ; for that night being very tempestuous , and a mighty winde stirring , and they lodging in an upper roome or garret , the chimney was blowne downe and he kill'd in his bed , his wife that lay close by his side , having no hurt at all : to reckon up all the knowne judgements in this kinde would make this tractate voluminous : these therefore for the present i hope may satisfie the indifferent reader , who if he shall but enquire from man to man of the disasters hapning in that kinde , shall heare from their owne motion , stories too many of all good christians to bee charitably commiserated , and lamentably deplored . these have been examples of such as wee call downe-right drunkards , and like selfe-murderers have beene not onely accessaries , but the agents of their owne deaths : of which nature one accident of which my selfe was eye-witnesse , comes fresh in my remembrance , and happened some seven or eight yeares since at the most : five young men comming from islington upon a sunday , where they had beene drinking good store of ale , in their way home came to the nags-head taverne upon clerken-well hill , where they cal'd for wine , ( what quaintity they dranke i am not certaine ) but in the midd'st of their carrowsing , one of them ( being a young man a barber in ivy-lane , and lately married ) grew to to bee drowsie , and at length dropt under the table ; which the rest not minding , put it off with a jest , and said , he did but counterfeit sleep till the reckoning was paid ; another said , hee had knowne him doe the like before ; and thus they past the time till they were ready to part ; when calling for a reckoning , they also call'd for their drowsie companion to rise , and to goe along with them : but hearing that he made no answer , they pusht him and jogg'd him , yet all in vaine ; till at length by the helpe of the master of the house , they lifted up his body , and set him on one of the benches ; but his head fell downe into his bosome , for there was no life in him : at which they grew all amaz'd ; neither can i blame them , who for every glasse of wine they enforc'd him to drinke beyond his strength , might as well to have given him a stabbe in the breast with a puniard : the next day came his weeping wife , and some of his sorrowfull kindred , and conveighed his body from the taverne to the church to be buried . i come now to that from which i late deviated , as to those who through excesse of gusling ( for manners sake call'd good fellowship ) destroy not themselves with suddaine deaths , but rather consumptions and lingring maladies , which also by degrees bringeth on an assured and untimely end , one of the branches thereof is luxurious prodigality , mixt with intemperate vinocity , of which i will give you but one president . a rich citizens sonne , and well ally'd amongst the aldermen , being a personable and proper young man , daring , and valiant , of a wondrous active body , acute wit , and a seeming sollid apprehension ; his father dying , left him ( what estate in land i know not ) thirty thousand pound in ready cash , besides plate , jewels , and houses furnish'd with rich hangings , with all utensills suitable to the state of aldermen . now this man who was no gamster to lavish his meanes that way , yet spent all his whole and entire estate within the space of three yeares : would any man beleeve how this could be possible ? well , i will tell you how ; he kept two or three tall fellowes in skarlet liveries , dawb'd with gold lace ; and for his owne particular would shift his cloathes twice a day , wearing one suit in the morning , another after dinner : his most frequented taverne , was the kings head in new fish-street , where hee usually din'd and supt in the long roome , at the long table , where though hee were but himselfe and his friends , hee would have the boord throng'd with variety of dishes , from the top to the bottome ; and as his meat was beyond rule , so many times his drinke was beyond reason : and though he could not be without flatterers or sycophants about him , yet could they never foole him out of any bounty : his table was free for them , but his pockets shut , keeping alwayes a brace of principall good geldings ; his delight was to ride them off from their legges , and when they were foundred , or past present service , give them to one of his groomes . he had a great longing to please all his five senses at once ; nor could he bee at peace within himselfe till he had accomplish'd it ; and allow'd to the delight of every sense a severall hundred pound , for which hee bespoke a curious faire roome , hung with the richest arras that could bee hir'd , and furnish'd with all the most exquisite pictures that might bee bought or borrowed , to please the eye . hee then had all the choicest musicke that could be heard of , and how farre off soever to be sent for , with all the varieties or rarities that could be raised from any instrument , to give him content to the eare . then he had all the aromaticks , and odoriferous perfumes to delight his sent in smelling : next all the candies , preserves , all the junkets , even to the stretching of the apotecaries , or confectionaries art to palliate his taste : and lastly a beautifull and faire strumpet lodg'd with him in a 〈…〉 e compass'd , to accommo 〈…〉 〈…〉 ore then ever sardanapalus did ) 〈…〉 to tell of his mea 〈…〉 〈◊〉 , 〈◊〉 these ( though they were great in themselves ) yet in the relation would appeare nothing , and therefore i omit them : briefly , as he grew in an instant to wealth , so he fell as suddenly to want ; and then those who had been his greatest sycophants , would shun the way of him : he drew to all the debauchtnesse that could be nam'd , being a brother of the broom-staffe , not worth a cloak , though never so thred-bare , being forc'd most shamefully to beg of his acquaintance , and those he had knowne ; hee was after prest for a common souldier , and for running away from his captaine should have been hang'd ( but for his worshipfull kindred , for whose sake i also forbeare to name him ) the matter was put off : but now followes the wonder , after all this contempt , misery , and penury , two or three gentlemen call'd him up into a tavern , of purpose to have some discourse with him ; and one amongst them desired him to resolve him faithfully of one question he would aske him , who protested unto him that he would unfaignedly doe 't : he then said to him , you have been a gentleman well bred , and have spent a very faire fortune , you are now cast downe to the lowest disgrace that can be , as having tasted of all miseries whatsoever ; and you know them both , plenty & poverty , in a full measure ; now my demand of you is , ( the premisses considered ) if you had all your former estate in your hands entire ( knowing what you now know ) would you not be a very good husband ? to whom he made answer , and bound it with a great oath ; if i had , said hee , all the estate i before enjoyed , and ten times a greater , i would spend it all to liveone week like a god , though i were sure to be dam'd to hell the next day after : which strook the gentlemen into such astonishment , and anger withall , that instead of giving him money , which was their purpose , they thrust him out of the roome as a prophane and blasphemous wretch , and would never look upon him after . who that shall look upon all the prodigalls and spend-thrifts that have had great fortune , and have wasted them to nothing ; or consider how many young shop-keepers that have had good and sufficient stocke to set up with , and through drinking and company-keeping , ( neglecting their home-affaires ) have suddenly proved trade-falne ; and what hath been the end ? but to fill gaoles , and furnish prisons ; or if they escape with liberty , to fall into dissolute and desperate courses , which bring them into certaine disgrace , but most commonly unto untimely end . besides , how many young heires in the countrey , borne to faire revenues , and possest of great estates , who having liv'd formerly in the countrey , and after come to see the fashions of the city , what by tavernes , ordinaries , game-houses , brothell-houses , and the like , have been so besotted and stupified , that they have suddenly run themselves out of all their fortunes ; and then growing desperate , having spent their own , forc'd from others , and taking purses by the high-way side , have come at length to disgrace their gentry by their infamous deaths at the gallows . and these and the like are the remarkable judgments continually exercis'd upon gluttons & drunkards : from which sin of gurmandizing , as from all the rest , god of his infinite mercy , even for the merits of his sonne christ jesus deliver us all . amen . finis . a table of the severall chapters contained in the two first parts of this book . chapt. . touching the corruption and perversity of this world , how great it is . pag. . what is the cause of the great overflow of vice in this age. . that great men , which will not abide to be admonished of their faults , cannot escape punishment by the hand of god. . how the justice of god is more evidently declared upon the mighty ones of this world , then upon any other , and the cause why . . how all men both by the law of god and nature are inexcusable in their sinnes . . how the greatest monarchs in the world ought to be subject to the law of god ; and consequently to the laws of men and nature . . of the punishments that seized upon pharoah king of egypt , for resisting god , and transgressing the first commandement of the law. . more examples like unto the former . . of those that persecuted the son of god and his church . . more examples like unto the former . . of the iews that persecuted christ. . of those that in our age have persecuted the gospell in the person of the faithfull . . other examples of the same subject . . a hymne of the persecution of gods church , and the deliverance of the same . . of apostata's and back-sliders , that through infirmity and feare have falne away . . of those that have willingly falne away . . of the third and worst sort of apostates , those that through malice forsake the truth . . more examples like unto the former . . of hereticks . . of hypocrites . . of conjurers , and inchanters . . of those that through pride and vaine glory , strove to usurpe the honour due to god. . of epicures and atheists . . touching the transgressors of the . commandement by idolatrie . . of many evills that have come upon christendome for idolatrie . . of those that at any time corrupted and mingled gods religion with humane inventions , or went about to change or disquiet the discipline of the church . . of perjurers . . more examples of the like subject . . of blasphemers . . of those that by cursing , and denying god give themselves to the devill . . more examples of gods judgement upon cursers . . punishments for the contempt of the word and sacraments , and abuse of holy things . . those that prophane the sabbath-day . judgements in the second book . chap. . of rebellious and stubborne children towards their parents . . of those that rebell against their superiours . . more examples of the same subject . . of such as have murthered their rulers and princes . . of such as rebelled against their superiours , because of subsidies and ●●●es imposed upon them . . of mu 〈…〉 〈◊〉 ● . a suit of examples like unto the former . . other examples like unto the former . . other memorable examples of the like subject . . of divers other murtherers , and their severall punishments . . of the admirable discovery of murthers . . of such as have murthered themselves . . of paracides , or parent murtherers . . of subject-murtherers . . of those that are both cruell and disloyall . . of queens that were murtherers . . of such as without necessity , upon every light occasion move war. . of such as please themselves overmuch in seeing cruelties . . of such as exercise too much rigor and severity . . of adulteries . . of rapes . . other examples of gods iudgements upon adulterers . . shewing that stewes ought not to be suffered amongst christians . . of whoredomes committed under colour of marriage . . of unlawfull marriages and their issues . touching incestuous marriages . . of adulterie . . other examples like unto the former . . other examples like unto the former . . more examples of the same argument . . of such as are divorced without cause . . of those that either cause , or authorize unlawfull divorcements . . of insestuous persons . . of effeminate persons , sodomites , 〈…〉 ●onsters . . of the wonderfull evill that ariseth from the greedines of lust. . of unlawfull gestures , idlenesse , gluttony , drunkennesse , ●ancing , and other such like dissolutenes . . of theeves and robbers . . of the excessive burdening of the commonalty . . of those that have used too much cruelty towards their subjects in taxes and exactions . . more examples of the same subject . . of such as by force of armes have either taken away , or would have taken away the goods , and land● of other men . . of vsurers , and their theft . . of dicers , card-players , and their theft . . of such as have been notorious in all kind of sin . . more examples of the same argument . . of calumniation and false witnesse . . that kings and princes ought to look to the execution of justice , for the punishment of naughty and corrupt manners . ● of such princes as have made no reckoning of punishing vice , nor regarded the estate of their people . . how rare and geason good princes have been at all times . ● . that the greatest and mightiest cities are not exempt from punishment of their iniquities . . of such punishments as are common to all men in regard of their iniquities . . that the greatest punishments are reserved and laid up for the wicked in the world to come . . how the afflictions of the godly , & punishments of the wicked differ . a brief summary of more examples annexed to the form● 〈◊〉 ●●e same author . chap : . of such as have persecuted the church of christ. . of perjury . . of epicures and atheists . ibid. . of idolatry . . of blasphemy . . of conjurers , magitians , and witches . ibid. . of the prophanation of the sabbath . . of drunkennesse . . of rebellious & disobedient children to parents . . of murtherers . ibid. . of adultery . . of theeves and robbers . . of 〈◊〉 . of the molestation of evill spirits , and their execution of gods judgements upon men . ibid. . the conclusion , concerning the protection of holy angels , over such as feare god. a table of the most remarkable judgements contained in the last part of this book , never before imprinted . devoured by wormes . pag. poisoned . self-murther . ibid. ●●postume . a spanish history against pride in knowledge . 〈◊〉 , &c. the popes nephew hanged . an italian rack● 〈◊〉 death herbert earle of vermendois . bajazet beats out his own brainis . ibid. b●adaas neck broke by a fall . ib. earle goodwin choaked at the table . earle harold shot in the eye . , pierce gaveston beheaded . sir hugh spencer beheaded , and his sonne hang'd and quartered . earle mortimer hanged . sundry others executed . a briefe relation of the life and death of cardinall wolsey . , envious persons punished sundry wayes . . one brother murthereth another . a remarkable history of a roman prince pope boniface his miserable death . the death of caesar germanicus . ib. matrinus head cut off . bassianus and his mother torne in pieces & throwne into a ●akes . alexander severus miserably slaine . ib. prince cranne , with his wife and children burnt to death . one brother killeth another , and the mother murdereth her owne son. , prince morwith devoured by a sea monster . sundry other remarkable judgements upon envious persons . the unfortunate deaths of edw. . his two vncles . , ptolomeus pisco torne in pieces . cirenes famished to death . ibid. one destroy'd by lightning . ibid. of another torne in pieces by wolves . ibid the story of philaris brazen bull. , sundry relations of bloudy women . , remarkable observations upon the emperor caligula , together with his death . avidius cassius his bloudy acts and miserable death . sundry murthers strangely discover'd . sundry judgments against the sin of sloth a strange story of a slothfull chamber-maid . covetousnesse defined . the infinite riches of some men . the monstrous covetousness of mauritius the emperor , together with his death . sundry judgments against covetousnes . a strange murther committed in honey-lane , and as strangely discover'd . a scholler murdereth his fathers servant . parents murder their own children . iudgements inflicted upon usurers . lust learnedly defined . , &c. gods judgements against gluttony . , &c. finis . notes, typically marginal, from the original text notes for div a -e foure species of pride . habbak . . . nicanor . alexander the great . nero casar . varus pergaus . menecrates the physitia● . pride in all states , conditions , and sexes . the nature of pride . s. augustine . plutarch . an excellent spanish history against pride in knowledge . the . questions propounded . the earth . humilitie . pride . advantage well taken . their marriage . a just censure . his owne tongue condemned him . histories out of our owne chronicles , in which the sin of pride hath beene most severely punished . notes for div a -e examples in the gospell . one brother murdereth the other . the history of a roman prince . the soldans great love to the prince . envy in women . murder the fruits of envy . a just judgement upon an envious traytour . envy pursued by many disasters . notes for div a -e texts in the holy scripturè by which wrath is condemned . noted murderers in the holy text. notes for div a -e examples of sloath out of the scriptures . a strange story of a sloathfull chamber-maid . notes for div a -e the parents murder their owne naturall sonne for the luere of money . notes for div a -e fabia . zoe the empresse . women branded for incest . papinius and canusia . julia the empresse and antonia coracalla . semiramis . a spanish maid . a gentleman of millan . the prince of opolia . a burgesse of ulmes . an advoc 〈…〉 of consta 〈…〉 . a nobleman of piedmont . cyanip . syrac . armuti●s . childebert k. of france , and plectrude . philip the second , and gelberge his q. a miraculous deliverie . a needful observation . a lamentable history . jealousie . a fearefull prison , or dungeon . a cruel lady . a fearfull sight . the former parallel'd with a modern story . an unwomanly act. locring , estrild , & sabrina . ethelburge , a notorious adult 〈…〉 . an unadvised woman . the fury of elphaida . a miraculous accident . a bloudy regitide . sigandus bish. of sherburne and winchester . henry the second . mr. arden of ●eversham . master page of plymouth . countrey tom and cambury besse . notes for div a -e the symptoms of gluttony . from the old testament . texts out of the new testament . the fathers of gluttony . erotes . the devills miracles . albidinus . lucullus . caesar the son of pope alexander . galentius . belflorius a sycilian . good admonitions against gluttony . maximinus a great glutton . the emperor bonosus . phago edax . clodius albinus . heterognathus . mithredates k. of pontus . domitius affer philoxenes . galba and vitellius . drunkards amongst the grecians . alexander the great . antiochus the illustrious . agrones . the bitter fruits of gormundizing & gluttony . an unmatchable villain● . almost the like done in england . the effects of too much wine a miraculous escape . a drunken bu 〈…〉 . a judgement upon three drunkards . a glasier . a barber . one that drank himself to death . a true relation of a prodigall citizen . a strange and unheard of prodigall . the principles of christian practice containing the institution of a christian man, in twelve heads of doctrine: which are set downe in the next side. by thomas taylor d.d. and late pastor of aldermanbury london. perfected by himselfe before his decease. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the principles of christian practice containing the institution of a christian man, in twelve heads of doctrine: which are set downe in the next side. by thomas taylor d.d. and late pastor of aldermanbury london. perfected by himselfe before his decease. taylor, thomas, - . jemmat, william, ?- . [ ], , - , [ ] p. printed by r[obert] y[oung and john beale] for i. bartlet, in cheap-side at the golden-cup in gold-smiths row, london : . editor's dedication signed: william jemmat. beale printed quires ² r- d; young printed the rest (stc). the last leaf is blank. reproduction of the original in cambridge university library. tightly bound. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to 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sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion the principles of christian practice . containing the institution of a christian man , in twelve heads of doctrine : which are set downe in the next side . by thomas taylor d. d. and late pastor of aldermanbury london . perfected by himselfe before his decease . cypr. de zel . & liv . christi nomen ind●ere , & non per christi viam pergere , quid aliud quàm praevaricatio est divini nominis , quàm desertio i●meris salutaris ? london , printed by r. y. for j. bartlet , in cheap-side at the golden-cup in goldsmiths row. . the principles of christian practice : containing the institution of a christian man , or of a disciple of christ : in these chiefe heads of doctrine . . selfe-deniall . . taking up the crosse. . imitation of christ. . life temporall and eternall . . the worlds worthlesnesse to a soule . . the last judgement . . the kingdome of grace . . the christan race . . the divine teacher and scholler . . epicurisme described and disgraced . . abuse of the creatures , unlawfull . . the physitian of soules . to the right worshipfull , sir edward clerke knight , one of the masters of his majesties court of chancery , and steward of the towne of reding : and to his worthie consort , the lady ann● clerke : all happiness . honoured friends : by your experienced kindnesse i have emboldened my selfe at this time , to present you with a few papers of our ancient friend , reverend doctor taylor , whom alive you heard gladly . the subject of them is , the principles of christian practice . all philosophie saith : such as the principles are , such are the affections , and the conclusions . the world seeth it in those famous divisions , of gentilisme , judaisme , mahometisme , and christianisme : wherein , as any is more throughly grounded , so he is more resolved in himselfe , and divided from others . the church also seeth and bewaileth it in her wofull divisions . to let passe the theorie , and consider the practice ( wherewith wee have now to doe : ) wee shall easily observe in the course of christians , that , as they lay downe their principles , and frame their plots and projects , so their lives also , and particular passages thereof , are framed . the maine aime and plot of a true christian is , to please god and save his soule howsoever . accordingly hee resolves to denie himselfe , that hee may give up himselfe wholly unto god : hee seekes out after christ , and will get this great pearle , though hee sell himselfe out of all his worldly endowments and comforts : hee meanes afterward to follow christ , even through thicke and thinne , and though hee bee daily compelled to take up his crosse in following him : hee knowes , that by overmuch daintinesse and delicacie in the way of holy obedience , hee may hazzard his soule , which , if hee had lost a a temporall life , hee might have received againe in life eternall . hee considers , that if hee could get or hold never so much of these worldly comforts , yet all would bee meere losse upon the losse of his soule : and , if his soule be once lost , it can never bee recovered againe . and howsoever hee may cheare up himself for a while with those vanities , yea perhaps for a long while , yet in the day of judgement at farthest ; when christ comes to reckon ' for every mans talent and employment ; hee knowes he must rue the time of his former securitie , or licentiousnesse ; whenas only those that have aimed aright , and rightly steared their course for god and heaven , shall ( though with much hardship ) arrive at the wished haven of rest and glorie . hereupon it is , that many a poore christian wades against the streame , and labours still to approve himselfe unto god , by honour and dishonour , by good report and bad report , by the armour of righteousnesse on the right hand , and on the lest . so that hee may obtaine that incorruptible crowne of life , which is set before him , he cares not what paines hee takes in running , nor how hard censures hee endureth from carnall spectatours . that hee may not mistake his way , through blindenesse in himselfe , or false guides abroad , hee useth the means of sound and heavenly knowledge , and in them all intreats the lords helpe and guidance , who alone is able to direct , comfort , and strengthen him in his pilgrimage : and , when hee obtaines this , hee soots it lustily along , till in the strait way , though rough , and full of crosses , hee gets into his fathers house , where is bread enough , and comfort , and glory . and whereas in his travelling hee espies a number of sensuall men , who are wholly taken up with their pleasures , treasures , honours , friends , seastings , or other trifles , these hee pitieth , and prayeth for them , and resolveth for his owne part , not to entangle himselfe with the affaires of this life , that he may please him who hath chosen him to be a souldier . this is the disposition , and these the behaviours of a christian well principled and bottomed ; the effecting whereof , both the authour intended in preaching these things , and i now intend in publishing them : together with encouragement to all those , who stand stoutly , wisely , and constantly to their own principles , whatever the affections and conclusions of the world be toward them . but on the other side , numbers of men and women , missing of these principles , and falling upon other which are deceitfull , doe spend their lives in meere vanities , and lose both god and their soules before they are aware . some meane to bee rich howsoever , esteeming wealth to be the blessednes of man : according to which ground , they sticke not for injustice , bribery , oppression , cheating , and other indirect arts of getting . others attend their pleasures , and account it happinesse to live deliciously for a season : which therefore they will enjoy , though with uncleannesse , intemperance , unthriftinesse , prodigalitie , other sinnes , and totall forgetfulnesse of the afflictions of joseph . others admire the honours of the world , or credite with men of the world , or applause of the people : which to obtaine and hold , they care not though they undermine , traduce , flatter , smooth , betray religion , any thing : yet honour me before the people . and others , taking up other ends , and grounding themselves upon principles of their owne , goe wide of christ and heaven , as farre as east and west . yea though they will seeme sometimes to put on a vizard of religion . the hypocrite mindes nothing but his owne selfe-respects ; to have his minister thinke well of him , to be accounted some body in the profession , to get credite with some who may doe him a good turne another day , to get friends , customers , chapmen , and worke out his owne advantages the more freely and slily : accordingly hee holds none but an hobling course in professing religion , halts betweene two opinions , sayes and unsayes ; in one companie speakes well of good men , and good things , in another companie quite otherwise , pretends god , and intends himselfe , in fine , makes nothing of his religion , and if the winde serve right , hee will take the next occasion to strike saile , and become a persecutour of religion and religious persons . the like of many apostates . what other cause can be given , why numbers of christians fall off from the profession or obedience of the gospell , but that they never learned well and throughly these principles of christian practice , to denie themselves , to take up their crosse , to follow christ , to looke to the welfare of their soules howsoever , to provide for the day of their accounts , to run and strive lawfully , to depend on god by prayer for direction and blessing , and to save themselves from this untoward generation , of epicures and worldlings ? if these grounds had beene well laid , they had never left off building so shamefully , as now have done : nor had their house come tumbling upon their heads , but that their foundation was laid in the sands . others there are , that abuse good principles ( as , concerning the infinite mercie of god , and merit of christ : ) or settle upon false and insufficient principles , outward prosperitie , deliverance out of trouble and danger , example of the multitude , rulers , preachers , and the like ; thereby bolstering up themselves , either in grosse prosaneness , or a refined atheisme , till their soules be utterly lost , unlesse the mercie and grace of god doe greatly prevent them . they are thrice happie , who are thus prevented . it is the lord only , who gives us both a saviour , and the knowledge of salvation , and wisedome to attend our principles aright : hee doth it for us , and must therefore have all the glory . to his grace and mercie i commend you both ( my much respected friends : ) intreating your acceptance of this small present , and pardon for this large preface . the lord often renew your yeares upon you , with all heavenly and earthly blessings , and peace upon sion . so prayeth , isleworth . dec. . . your wo : remembrancer with god , william jemmat . the contents of this booke . the institution of a christian man in twelve heads of doctrine . the doctrine of selfe-deniall , out of mat. . . wherein is shewed , who are christs disciples . pag. what things selfe-denyall comprehends , pag. the difficultie of this dutie . the necessitie of denying ourselves . mischiefes of not beginning in this dutie . helps to further us therein . motives to deny our selves . notes of one that denies himselfe . . the doctrine of takin up the crosse , out of the same verse . where is shewed , what the crosse is . why called the crosse. what it is to take it up . why take it up daily . that every christian hath his crosse. ibid that we must both beare & take up the crosse . meanes to be willing so to doe . . the doctrine of following christ , ow of the same verse . where is shewed , in what we must follow christ. instances of christs pietie and charitie . d●e fr the brethren , as christ did . how christ can and must be followed . motives to follow him . ● danger of not following him . safetie of following him . . the doctrine of life temporall and eternall . verse . whosoever will save his life , &c. where is shewed , how a life is saved and lost . who lose their lives for christs sake . who may not flie in persecution , & who may . christians must take their lives in their hands for christ. objections answered . practices and meditations preparing for martyrdome . . the worlds worthlesnesse in respect of a soule . verse . what shall it profit a man , &c. where is shewed , what the world and winning of it is . that wee must preach well for matter and manner . that in weightie matters wee must use speciall vehemencie . that we are naturally addicted to the world . where is treated of covetousnesse . there is danger by earthly gaine to lose the soule . how this commeth to passe . damnable to seeke the world out of order or measure . how to avoid the danger of earthly gaine . that many lose their soules for the world : and who they be . signes of christ undervalued for the world . speeches of the world how to be limited . lawfull callings abused , & callings unlawfull . how wealth casts men back in the way of salvation . no cleare gaine , nor thriving in an evill way . further thy salvation by wealth : motives : and how . what friends are to bee made by unrighteous mammon . riches unprofitable , how , & in what respects . that the soule is a most pretious thing . evils that hurt it , to be avoided . a great worke to save soules . no helpe for a soule once lost . the estate of a lost soule , what . what makes a lost soule irrecoverable . all unable to recover a lost soule , how and why . what goes to the ransome of a soule . uses of that doctrine . . the last judgement . verse . for the sonne of man shall come , &c. wherein is shewed , how christ is called the sonne of man. christ content with meane ●●les . . so should we too . christ comes from heaven , whither , when . the time unknowne , for sixe reasons . opinions about it . meet christ comming to judgement : how . of christs glory in that day : of person : office . preparation and execution , glorious . divers sorts of evidences . waite and wish for the appearance of this glory . prepare for it , and how . angels number , relation , office , comming with christ. the end of christs comming . good works not meritorious as evill are : why . why workes are the rule of judgment . whether the law or gospell bee the rule of judging . the last judgement glorious and righteous . live well and fare well in judgement . be patient in all confusion and injustice . be sincere in matter of religion . watch and judge thy selfe before-hand . how to know what will become of us in the day of judgement . . the kingdome of grace . verse ● verily i say unto you , there be some standing here , &c. wherein is shewed , christs comming in his kingdome , what . . . opinions . christs kingdome , and how it comes . kingdome of god generall and speciall . 〈◊〉 how the kingdome of christ comes . of the accomplishment hereof . christs kingdome enlarged in the gospell . evidences of christs kingdome enla●ged . ibid. of the times when the gospels were written . preaching and obeying the word advances christs kingdome . christ like to kings , and superiour to them . eminence of christ above other kings . enemies of the word , enemies of christ. rejoyce in the thriving of the gospell . helpe christ into his throne . how christs kingdome is erected and maintained within us . defend christs right and be loyall . motives to be loyall to christ. . the christian race . cor. . . so run that you may obtaine . where ●s shewed , the similitude , and reason of it that every christian must run . our life in five respects is a race . reasons why we must run this race . even our whole life , and not at the end only . who conceit not aright of christian profession . motives to run as we ought . direct ons thereunto , and preparation . hinderances to be removed . helpes in running the christian race . conditions of running aright five . the right marke we must run at . the right way in which we must run . the right foot wherewith we must run . the right motion , humble , cheerefull , constant . the right end of running twofold . the reward of running , no merit . how to runne and obtaine . looke not backe . respect the way , and not by-matters . renew strength continually , and how . encouragements thus to run . excellency and eternity of this goale . ● the divine teacher and scholler . psal. . . teach me o lord , the way , &c. where is she●ed , the prophets holy prayer and vow . what the statutes are , and why statutes . why called the statutes of god. their eminency above other statutes . the metaphor of a way , and singularity . god teacheth foure things , above all teaching of man. a good heart still desires to be taught . that all true knowledge is from god. what this knowledge hath above natures reach in the meanes repaire unto god. ministers must pray for themselves & their people . that sound knowledge is ever humble , and why defect of knowledge , whence . knowledge of good men and others , how it differs . good men are ever d●strous of more holy knowledge . what fearefull effects ignorance hath . benefits of knowledge within & without us . motives to get heavenly knowledge . ● how unseemly ignorance is . knowledge delightfull to mans understanding excellent properties of gods way . reproofe of them that desire not knowledge . excuses refuted . hinderances of saving knowledge . disposition to it , wherein it stands . . meanes . of vowes , what are lawfull . l●d of sound knowledge is obedience . reas . notes of one carefull to keepe his way . . epicurisme discribed and disgraced . exod. . . the people sate downe to eate , &c. wherein is shewed , that idolatrie is ever attended with sloth and luxurie . people secure in sin , are nearest to mischiefe . rules for eating and drinking . meditations in eating and drinking . sports and recreations are lawfull , and how . in sports is much sin . c●oyee to be made of sports , use limited our selves how to be ordered in them . what may not be lost in play . . abuse of the creatures unlawfull . an appendix to the former . cor. . . let us eate and drinke , &c. wherein is taxed , the abuse of the creatures . heathens and epicures abuse them waies . rules of right using naturall comforts . times seasonable for sports . right ends of our liberties . . the physitian of soules . luke . . the whole need not the physitian , &c. wherein are sundry generall notes . christ takes our causes on himselfe . . and none is whole , unlesse in conceit : and how 〈◊〉 ariseth . , , the miserie of them that are conceitedly whole discoverie of diseases in the soule : foure signe● , , sin is a most dangerous sicknesse : five resemblances . , , christ is a most excellent physitian : in five respects . , , come to him for cure : and how this may be . great comfort to afflicted soules . . to the author , matter , and vertue of this heavenly confection . . to the physick precious and powerfull : in five respects . , see our owne misery , and admire christs cure : five particulars . . to love we our physitian : and ●ow . , . how the physick is applied : to whom : and when . to notes to know we are cured : foure . . to and foure means to preserve health in the soule . . to ult . finis . the principles of christian practice . matth . . . then said jesus unto his disciples , if any man will come after me , let him deny himselfe , and take up his crosse and follow me , . for whosoever will save his life , shall lose it : and whosoever will lose his life for my sake , shall finde it . . for what is a man profited , if hee shall gaine the whole world , and lose his owne soule ? or what shall a man give in exchange for his soule ? . for the sonne of man shall come in the glory of his father , with his angels , and then hee shall reward every man according to his workes . . verily i say unto you , there be some standing here , which shall not taste of death , till they see the son of man comming in his kingdome . the occasion of these words was the offence that the apostle peter took , when our lord jesus christ had preached the doctrine of the crosse , & had fore-told his own passion and suffering shortly at jerusalem . hereupon peter ( as a politician , turning himselfe to carnall counsels ) draweth his master aside , and wisheth him to look better to himselfe , and wisely to prevent these troubles , ver. . our saviour now perceiving that hee went about to disswade him from that great worke , for which hee came into the world , & on which the salvation of the whole world depended , most sharply reproves him , as a most speciall agent of sathan , though hee were his disciple a thousand times , ver. . and yet , not forgetting his wonted compassion , taketh occasion thence to instruct him , and all the rest of the disciples ; yea , and with them all beleevers , that they also after his example must bee in a readinesse to deny themselves , and take up his crosse and follow him . the words containe in them the institution of a christian man , or of a disciple of christ ; who is here , . informed : . confirmed in the first principles of his holy profession . the information is in ver. . the confirmation in all the rest to the end . the former is an universall canon for all that meane to give their names to the profession of jesus christ , consisting of three branches , wherein they must bee soundly initiated : . selfe-deniall . . taking up the crosse. . imitation of christ. if any man will bee my disciple , or , will follow mee . ] which words concerne us all , not excepting or exempting any that intendeth soundnesse in christianity : and no calling , no sexe , no age , nor condition of life can free any christian from the rules following . object . christ spake them only to his disciples , as the words before . answ. . saint mark saith ( cha . . . ) christ called the people or multitude , and said . hee spake it to all , as concerning all . . by a disciple or follower of christ in our text , is not meant onely those twelve apostles , who are so called in a peculiar manner , because they were chosen to bee trained up & instructed in christs own family in the future service of the church : nor onely those faithfull men and women , whom christ honoured to follow his owne person in the daies of his flesh ; but all faithfull ones that shall learne , beleeve , and practise holy doctrine , and follow his holy life to the end of the world : for these himselfe hath honoured with this name , luke . . if any man come to me , and hate not all for me , hee cannot be my disciple . act. . . the christians and disciples were all one . if any will follow mee . ] the papists gather , that it is in our free-will to follow , or not . but . christs scope is not here to shew how we come to him , but who they be that come ; and not from the cause of their comming , but from the effects . . if wee will learne from christ the cause of our comming to him , he will not have us find it in our selves , but without us . joh. . . none comes to me , unlesse the father draw him : his free-will drawes him not , nature drawes him not , but the grace of the father : and ver. . hee that hath heard and learned of the father , comes unto me : where this comming is not ascribed to the will or study of him that is taught , but to the excellency of the teacher . but a more pertinent question is , how wee may know that wee are disciples and followers of christ. and beside the signes in the text , wee shall discerne it by sundry markes : as . the disciples were called by christs owne voice , and depended on the mouth of christ. by the word of christ must thou also bee made a disciple ; thou must be called by his voice in the ministery . doest thou then cleave to the means of growth in grace , & listen attentively to the word of christ ? so did the disciples , and so wilt thou . but if thou carest not for the preaching of the word , if thou desirest not to grow in knowledge , but contentest thy selfe selfe in thy ignorance , or with some confused knowledge : if the word bee neere thee , thou runnest from it ; if it bee absent , thou runnest not after it : thou hereby shewest thy selfe to be no disciple . . the disciples being called , left all for christ , and acknowledged no master but him , because he had the words of eternall life . if thou also bee a disciple , thou renouncest all other masters , and all employments that will not stand with christianity . if thou be a disciple , thou knowest the truth , and the truth hath set thee free , joh. . . of a servant of sin , thou art a freeman in grace . the disciples walked in a course of mortification ; they sought not the world nor themselves : they were no swearers , gamesters , deceivers , usurers , haters of grace , lyers , or slanderers ; and if thou be so , thou art no disciple . . the disciples were called to be neere attendants of christ , to abide and continue with him , and performe all his commandements . john . . if yee abide in my word , yee are verily my disciples : that is , if yee continue both in the faith and obedience of my word . art thou a neere friend unto christ ? so were they . yee are my friends ( saith christ ) if yee doe whatsoever i command you . the best triall of thy friendship to christ is in difficult , costly , and dangerous commandements : so the lord tried abrahams friendship . otherwise , why callest thou him lord , as if thou wert a disciple , and doest not the things hee commands thee ? . the disciples were glad of christs presence ; and when hee was absent , their hearts were full of sorrow . if thou likewise be a disciple , thy soule rejoyceth in the presence of christ , in his ordinances , in the directions and consolations of his spirit : thou art alive when his sweet word drops upon thy soule , and thou droupest when christ hath withdrawne himselfe from thee in any of these meanes of his presence . but canst thou be a disciple ( except a judas ) that findest as much sweetnesse in the word of christ , as in the white of an egge ? that professest thou hast no comfort in the word , but it is a perpetuall dropping and molestation ? that risest up against christ for his word ( as judas ) because the word of christ detecteth thy covetousnesse , pride , deceit , treachery , other wickednesses ? . the disciples had commission and commandement to make other disciples , and so did : they were diligent in their callings , & exercised therin the love of god , and love of men ; were sober , godly , humble , walking in the steps of christ their lord & master , spending themselves in doing good to others , departing with dearest things , their names , their liberty , & life for christ & his church . so the generall calling of a christian is , to make disciples , to bring men to christ , by instruction , admonition , reproofe , comfort ; herein expressing love to christ and his members : and to walke beseeming the gospel ; for the honour of christ , making him our patterne , and walking as he walked ; of which afterward . in a word , to be all that wee are for christ , that christ may bee magnified by us , whether by doing or suffering ; whether by life or death . . a speciall badge of a disciple is charity : john . . by this shall all men know yee are my disciples , if yee love one another . every mans disciples are known by some speciall badge or cognisance : moses disciples by circumcision , feasts , and sacrifices . the scribes and pharisees disciples by fastings , watchings , phylacteries , long praiers , & the like . but a true note , whereby a disciple of christ may be knowne , is christian love ; being an immediate fruit of christian faith : where that fire is , it will appeare in this heat and light ; for faith worketh by love : and hee that walketh by faith , walketh in love ; and hee that is joyned to the head by faith , is united to the members by love . but art thou a disciple , and livest in uncharitablenesse , envie , malice , slandering , lying , or any the like sin ? know , . a disciple is borne of god , and beares the image of his father , who is love , john . . this then is a birth from hell , and an issue of him , who is a man-slayer from the beginning . . the disciples had the presence , leading , and inhabitation of the spirit of god , and consequently , the bond of the spirit , which is love , the fairest fruit of the spirit , by which christians are knit together , & made of one spirit . but is the uncharitable wretch led or inhabited by this spirit , or by the spirit that lusteth after envie ? such may say to christ , as the jewes , we are none of thy disciples , but moses disciples ; or rather , wee are neither thy disciples nor moses , but of jannes and jambres , and judas , who resisted both moses and christ. . a disciple is a member of the church , a chiefe subject in the kingdome of christ ; but a malicious man is none of christs kingdome : for when a man is brought into the kingdome of christ , the lion and lambe feed together , the childe and cockatrise : now he puts off his fierce nature , his lionish , aspish , waspish and poysonfull disposition ; he is now of a wolfe and devourer made tame and tractable , as a lambe of christs fold , and as a childe of god his father : inunion both with head & members , and acknowledgeth all the tyes and bonds between himselfe and his fellow-members : they are children of one father and mother , god and the church ; brethren of the same elder brother , jesus christ ; of one houshold of faith ; sit at the same table , clothed with the same suits , heires of the same inheritance ; and can these live as jewes and samaritans ? . the disciples respected all christs commandements ; but that which above all christ was so earnest in , they would not forget , his new commandement of loving one another : col. . . and pet. . . above all things put on love . what , above faith , confidence , prayer , and the like ? no ; faith is the parent of love : but above all graces that binde man to man , of which the apostle there speaketh . it is the sinewes in the body , the cement in the house , without which all were but cobling and confusion . he is no disciple , no living stone , who is not coupled with this cement , called the bond of perfection . well , get those graces in truth , and be not discouraged for their weaknesse . ( for how weak were the disciples while christ was with them ? ) christ will yet acknowledge thee a disciple , if men doe not , and owne thee when thou darest scarce owne him . [ let him deny himselfe . ] here our saviour propounds the first note and tryall of a disciple , the renouncing or forsaking of himselfe : where . what is meant by himselfe . . the difficulty of this precept . . the necessity of obeying it . . the use . for the first of these . by himselfe are meant , . things outward : that is , concerning the outward man , yet so neere him , as they are after a sort himselfe : not onely his riches , which a man is willing to hold as fast as his life ; nor onely his friends , which are most dear , as a second selfe : but even his name , his liberty , his life it selfe , all which must be willingly and cheerfully given up to god , and denied rather than christ and his truth ; that a man may say with peter , master , wee have left all to follow thee , mat. . . . things inward , which can hardly bee distinguished from himselfe , and which yet come neerer the quicke ; as namely , a mans whole corrupt nature : and here , taking it to peeces , first , hee must deny all the wisedome of the flesh , which is enmity to god. and till this be done , there is no savouring of the things of god , no relish in gods word , wisdome , or waies . . hee must deny his owne corrupt will , which is contrary to gods will , and onely seeketh how it may please it selfe . and till this bee denied , well thou maist say , thy will be done , but it shall be by others , not by thy selfe . . he must deny all his owne corrupt , carnall , and unmortified passions and affections ; as carnall love , feare , hatred , anger , and the like : for even all these branches must bee stocked up with the root . . he must deny all his owne wicked inclinations , the streames and incessant stirrings of naturall corruption , as apt to bee kindled as any gunpowder by the least sparke : whether more common to the nature of man , or more proper to a mans owne person , as hastinesse , pronenesse to revenge , to hatred , injustice , or the like . . hee must denyall wicked habits and sins , the acting of lusts and vices ; as all intemperance , rotten speech , uncleannesse , covetousnesse , wrath , envie , pride , idlenesse , and the like ; that a man live not now to himselfe , but wholly to christ whom he professeth to follow . in a word , all selfe-respects , selfe-seeking , selfe-aymes must be renounced , and the christian wholly vanish into nothing , and all things in the world become drosse and doung in comparison of christ. next , of the difficulty . who seeth not by this time what a difficult precept our saviour hath enjoyned every one of his followers ? even the cutting off of hands , and plucking out of eyes , the most necessary and tender parts , and casting them away . to discerne which difficulty a little more distinctly : . consider the neernesse of things to be denied . were it only in things without us , as to part with friends and riches , this were a difficult commandement to flesh , as appeares in the examples both of him that must first bury his father , and bid his friends farewell , as also of the young man that left christ because of his possessions . but when it comes so close to us , as to lead us out of our owne reason , wisedome and judgement , what an hard province proves it ? for , who thinkes not his reason neerer him than his religion ? what worldly-wise man can yeeld to that of the apostle , that he must become a foole to bee wise ? to advise a man to despise lands , liberty , and life for his profession , were to wish a man to hate his owne flesh , which no man in his wits ever did . to perswade to the keeping under of lusts , and to the forgoing of dearling sinnes , is , to cut them short of meat and drinke : these are sweet morsels , which they hide under their tongues , & will not let goe . . naturall pride and selfe-love is such , that it is with us as with solomon in the dayes of his folly , eccles. . . whatsoever mine eyes desired , i withheld it not . nay , wee wish so well to our selves , as wee could not offer the least wrong to our least & lowest joynt , nor endure it of others . we are so far from crossing our selves , that wee endure not any other should crosse us , or deny us in our persons or corrupt lusts . haman is sicke on his bed , because mordecai denies him obeysance . if john deny herod his herodias , hee shall dye for it . if jonas lose his gourd , hee will be angry to the death . if a man touch lamech , hee will revenge seventy times seven times . such impatiency and impotency is in our nature , if wee bee crossed in our wils . . distrust in god , and trust in the meanes , maketh the precept yet more difficult . we see not easily how wee can do well without friends , wealth , liberty , favour , preferments . wisedome ( wee say ) is good with an inheritance , eccles. . wee would be on the sunny side , and on the gathering hand ; and it is a sore thing to forsake all ; which makes the young man goe sad away from christ himselfe . god in his creatures wee can better content our selves withall , than either in himselfe or in his son. our unbeleeving hearts see the gift better than the giver . wee cannot live by promises ; something we would have in hand , and are loth to let all our hold go . ye see the necessity of selfe-deniall . our lord was not ignorant how this precept is an hard saying , able to discourage any from once thinking to follow him , or become a disciple : and therefore his great wisedome would not have laid this ground for a foundation , if it had not bin so necessary , as without it the whole frame of profession would prove ruinous : for , . the context affirmeth a twofold necessity of this selfe-deniall ; both in the words immediately going before ( for without it a man cannot bee a disciple of christ ; ) and in the words immediatly following : for whereas every christian must bee acquainted with the crosse , no man can take up his crosse patiently , who hath not first denied himselfe ; and therfore that is rightly set after this . . the corruption of nature is such before grace , as that a man in every thing is wholly tainted , and contrary to the image of god. now all that vicious disposition must bee renounced , before gods image can bee renewed , even as all old rubbish must be carried away , before a new frame can be reared . . all true wisedome is lost by the fall , and an infinite lumpe of folly bound up in the heart of every naturall man. now though true wisedome be offered againe in the word , yet can it never bee embraced before the other bee displaced , no more than light can be manifest , before darknesse bee chased away . . the gospel offereth christ as a physitian only to the sicke and diseased , and as a saviour to the lost sheep of the house of israel . and therefore necessarily must a man deny all the meanes hee can make or devise to help himselfe , before hee can come to see what need hee hath of christ. hee must come first to discerne his miserie and lost estate , before hee can beleeve and relye on christ for salvation . . the whole scope of the word is that golden rule of all the law and prophets ; namely , to teach us to love god & christ above all , and our neighbour for his sake as our selves . and therefore that corruption of nature , whereby every man loveth himselfe , and seeketh himselfe & his owne profits , rather than gods glory and his neighbours good , must bee denied before wee can take out any lesson of the word . . no obedience can be acceptably performed to god without selfe-deniall : for many commandements are hard and difficult , as that to abraham of killing his son : many are dangerous that may cost a man his life , as johns ministery did : many are costly , and may cost a man his whole estate . now never can any of these bee cheerfully and willingly undertaken , till these strong holds of flesh in man bee demolished . a man may professe himselfe a servant of christ : but little is the service he shall do him , till this be done . as wise master-builders therefore are most carefull in laying the lowest and first stone , so must wee begin the building of christianity where our lord enjoynes us ; namely , in the deniall of our selves . faile in this foundation , and the whole frame of christianity tottereth , and falleth to the ground : for , . can a servant please his master , or a wife her husband , who denies not her selfe , and subjects not her will to his ? and canst thou bee wedded to christ , and not subject thy will to his ? . whence doe men follow the course of the world , and will be taught no better ? ( they must sweare , and lye , and drinke , and raile , and serve the times , and persons , and pleasures : ) but because they think it folly and precisenesse to deny themselves or their ordinary liberties to follow christ : and , . is it from any other cause that men thrust themselves into gods chaire of estate , to revenge their own wrongs , and challenge , & take challenges into the field , to the perpetrating of horrible murders ; or else basely stabbe and wound ; but because they thinke it disgrace and cowardise to deny a mans selfe , and to put up the least wrongs ? . whence is it else , that many pretend to follow christ , but upon condition they may not deny themselves ? for they must be gainers by their religion , which must be another diana , to bring profit to the crafts-masters . have those learned selfe-deniall , that measure their religion by their gettings , but will be sure to bee no losers by it ? like the swallowes , that will take their summer with us , but not our winter . . whence is it , that some in case of necessity can cast no part of their superfluity into the treasury , when the widow can cast in all that ever she had ? and ananias & sapphira that had not denied themselves , could give three parts of their estate away to pious uses ; and how farre are most behind them , who professe selfe-deniall ? nay , it is the sin of many great professors , that what need soever christ in his members hath , they must remit nothing of their costly apparrell , full diet , and following of fashions ; which shew them lovers of pleasures more than of god. crumbes now and then they can part withall , but endure no de●riment , no abatement . these certainly have not yet denied themselves . . whence is all the deniall of christ at this day , but for want of selfe-deniall ? why did peter deny his lord , but because hee could not deny himself ? whence are so many apostates & demasses in our age , that fall to popery , to novelties , to false or no worship , but for want of self-deniall ? they must please , & rise , & serve the times & themselves , and the appetites of patrons , and then farewell christ and his truth . this was the cause , that many disciples walked no more with him , john . . for they could not deny their own wisdome to subscribe to his . and many among the rulers beleeved in him , but durst not confesse him , because they loved the praise of men more than the praise of god , chapt . . . . quest. but the duty being so necessary , as without it can be no christianity ; and so difficult , as scarce one of a thousand is willing to undertake it ; what are the helpes and meanes , by which wee may be forwarded herein ? for the lord hath not left us destitute of meanes , if wee bee not wanting to our selves . answ. true : and therefore , . wee must not conceive it naturall for a man to crosse his corrupt nature ; for nature fortifies it self in all the holds : it must be therefore a superiour fire that must descend to make a man hate himselfe for the love of god & christ. regeneration is a worke of the spirit , and strength to overcome our selves is not from our selves . and therefore wee must pray for the truth of this grace of regeneration ; and never bee at rest till wee finde it in our selves in some degree of it , encouraging our selves in that promise that the spirit is given to those that aske him , & is powred on the thirsty grounds . . consider what an advantage it will bee to take our selves in hand before our lusts be growne strong in us , and how they are farre more easily denied in the first motion and rising of them , than when they have seated themselves with delight in the affections and members , and are growne from motions to acts , from acts to customes , from customes to habits , and from habits to another nature , that is , after a sort become the man himselfe , that hee can as soone leave to bee himselfe , as leave these . and therefore wee must subscribe to the wisedome of jesus christ , who enjoynes it as the very first worke of christianity , fit to bee first set upon . . as it must be the first , so also the continued act of a christian , to stand in the deniall of himselfe , seeing the enemy continually useth our owne naturall inclinations against us to our owne hurt : he plowes with our owne heifers , even those lusts in any kind which he finds not throughly denied . wee must therefore instantly watch them , and try them , and finding them corrupt , presently cut them off , and deny them . and because they are not denied , till the contrary bee practised , our care must bee that the roome of our hearts bee taken up with good desires and motions , and the lustings of the spirit , which being contrary , will keep out , and keep under the lusts of the flesh . and indeed this is the strongest deniall of our selves , when we are strongly resolved in our selves , rather to bee sufferers than doers in any wicked motion ; and retaine with us a stedfast purpose to please god in all things , though it be with the displeasure of our selves , and all the world . . whereas the high mountaines of pride resist this selfe-deniall , wee must labour for the grace of humility , which onely can bring these mountaines into a plaine . to which end consider thy owne estate , . what it is by nature ; and that is such , as thou hast no cause to be proud of it : as , what cause hath a condemned rebell to bee proud in going to execution ? . that it can bee no better by grace , till thou bee humble : god gives grace onely to them ; and the raines of grace fall off the mountaines , and water onely the vallies to fruitfulnesse . . what it ought to bee by grace . still humble and lowly . grace is as the light in the soule , that discovers all our defects and spots , and all the nasty corners in our hearts , to keep us low . . what thou art restored to in christ , both in grace and glory , but all upon condition of self-deniall : for neither christ nor the christian have any other way to the crowne , but by the crosse ; and no reigning with christ , but upon condition of suffering with him . so of the fourth meanes . . whereas distrustfulnesse of heart wedgeth and rivetteth us into the world , so as a man cannot easily command his heart off the least unlawfull gain of it ( and much lesse the whole ) for christ ; labour daily for the strengthening of faith in the providence of god , and bring thy heart to leane upon that , and not upon thy self , or any inferiour meanes . for which purpose , first , consider what a base folly it is , to seek after vaine and earthly contents , and in the mean time neglect and despise heavenly . what other is it , but to catch at shadowes ? secondly , set the promise ever before thee : that to them that seek the kingdome of god first , every good thing shall bee ministred in due season . and what an high indignity is it , to trust an honest man on his word , but not god without a pawne ? thirdly , observe his speciall providences to thy selfe & thine for time past , in all things , and thou shalt not find cause to distrust him for time to come . so abraham raised that proverbe , god will provide in the mount , and in the mount god will bee seen . david can deny himselfe and his owne strength , leaning on the assured experience of gods strength in the lion and beare . quest. but this duty being so difficult , we had need have good encouragements to excite our dulnesse , and provoke our backwardnesse unto it . what spurres therefore or motives have wee to quicken us thereunto ? answ. looke what way wee will , wee want not motives unto it . . look at christ ; he denied himselfe for us : hee forsooke all , father and mother , lands and liberty , and life it selfe , yea heaven and happinesse for us . wee cannot deny so much for him ; and all ours is but a thankfull returne to him . . looke to the world , which hath us in such bands , and is so hardly denied : it will leave us , and deny us ; the fashion of the world passeth away : it denies us any continuing city here , denies us a resting place , and all that we should deny it . it is as egypt to the israel of god , full of burdens and oppressions : as mesech to david ; and it should bee their woe , that they are forced to dwell in mesech . but this is the folly of men : every one complaines of the badnesse of it , but none are willing to leave it , neither in affection nor action . . looke on the right hand : we want not clouds of examples of the saints , who have denied themselves for christ. moses denied the honours and profits of the court , desplsed the treasures of egypt , refused to bee called the son of pharaohs daughter , and chused to suffer with gods people . abraham denied himselfe in his owne bowels , in his only son isaac . others left all to follow christ , as the disciples . others have followed him out of jerusalem , even to the crosse . others sold all to buy the pearle . others loved not their lives unto death , for the testimony of christ. neither fire , nor sword , nor any torment could hinder the martyrs from christ ; they would fetch him out of the fire , and exchange all their peace and outward contentments with most exquisite torments . . look on the left hand : we have hypocrites forsaking much for gods favour : we have baals priests lancing and tormenting themselves , to uphold their idolatry : and micah . . where with ( say the hypocrites ) shall we come before the lord ? they will bring thousands of rams , and ten thousand rivers of oyle : they will part with the first-borne of their bodies , for the sin of their soules . besides these , we have the papists charging us , that wee will forsake nothing for our profession , while they give all to the church , and betake themselves to voluntary poverty , and beate downe their bodies with fastings , whippings , and watchings : wee are enemies to fasting , we feed and fat our lusts , and our religion is an enemy to all charity and good workes . wherein although they be lyers and deceivers , as well in that they do themselves , as that they say of us ; yet indeed they have too much ground of our reproach , in the filthy , loose , carnall , and covetous life of a number of professed christians . but shall hypocrites and idolaters get before us in selfe-deniall ? &c. . looke to the end of our selfe-deniall : there meetes us gods promise with a full horne and hand , and will not let us bee losers by the bargaine . all the losse shall be made up with an infinite returne and advantage . for , whosoever shall forsake house , brethren , sisters , father or mother , wife or children , or lands for my sake and the gospels , he shall receive an hundred fold for the present , houses , and brethren , and sisters , and mothers , and children , and lands with persecution ; and in the world to come eternall life : here is usury enough , above ten in the hundred , yea an hundred for ten , yea for one , mar. . . quest. but what are the signes or markes of selfe-deniall ? ans. one is in regard of god : it will cast a man wholly out of himselfe upon god , as david , psal. . . whom have i in heaven but thee ? and there is none upon earth that i desire besides thee . it will looke directly at god in all things . in doing things it will doe all by gods rule ; it will doe all for his glory : the love of god constrains it to duty . in duties of piety or charity it seekes not the owne things , not private profit , nor is carried by the aymes that flow from selfe-love ; but aymes at the kingdome it selfe , and the promoting of gods glory in his owne salvation . the second is in respect of christ : for whom hee esteemes all things losse and doung , phil. . . these inferiour comforts are but as the star-light in respect of the brightnesse of the sun , which is in his eye : for christ he can want as well as abound , bee empty as well as full , yea be nothing , that christ may be all in all . the third is in respect of the word of god ; selfe-deniall bewrayes it selfe sundry wayes : . it goes with an open heart to heare , learne , and obey whatsoever god shall please to teach : hee cannot bee a disciple , that brings not selfe-deniall . can he that stickes to his owne reason , and denies not his owne wisedome , ever beleeve that life must be fetched out of death , that one man can bee healed by another mans stripes and wounds , that heaven must bee fetched out of hell , and a glorious resurrection out of dust and ashes ? hee will never bee a disciple , that will receive the word no further than he seeth reason to do it . but a true disciple is described , isa. . . the eyes of the seeing shall not bee shut , & the ears of them that heare shall hearken : and david desires but to be taught , and promiseth to obey , psal. . . . it is willing to be acquainted with every part of gods wil , that he may frame his owne will unto it , as knowing that every truth of god concerneth every one of gods people , and is profitable for them to know , tim. . . . and rom. . . and hence selfe-deniall loveth reproofes , and likes that ministry best , which most searcheth the conscience , and in which is the most power of god , judging and rebuking his owne sinne : there if he be wounded , he is sure to be cured . but farre is he from the deniall of his sinne or himselfe , that hates and stormes against him that dislikes and censures his sinne . ahab had sold himselfe to wickednes : and therefore hates micaiah , because he never prophecied good unto him . . having heard the word , it subscribes to it , and dares not cavill or dispute against it , be it never so contrary to nature , or cross to our desires . selfe-deniall allowes every thought to be brought into the obedience of christ , cor. . . it checks the stubbornnesse of heart , and saith as rom. . . o man , who art thou that disputest against god! who art thou that risest against the truth of god ? see job . . . selfe-deniall in love to the truth of the word resolves to suffer any thing , rather than to renounce any part of that it is perswaded to bee the truth of god : so did the martyrs . and without this readinesse to suffer disgrace and losse for the truth , if wee be called , we can neither be martyrs nor disciples ; wee can have no acquaintance with christ here , nor bee saved hereafter , luke . . so of the third note . the fourth is in respect of himselfe : hee that hath denied himselfe , will desire no way of prosperity but gods owne , nor relye upon his owne meanes , strength , policy , diligence , nor sacrifice to his owne net in successes ; but ascribe all his prosperity unto god : it is he that gives him power to get substance , it is hee that gives the fruit of the wombe , the dew of heaven , the fat of earth , that spreads his table , fils his cup , &c. inadversity hee will be willingly what god will have him to bee , sicke or poore , pained or disgraced ; hee will not carve for himselfe , but suffer his father to chuse his rod , and not limit him for the manner or measure of correction ; and all this without murmuring or impatience : and dares avoid no evill by any evill meanes . the fift note is in respect of others : he that hath denied himselfe , lives not to himselfe , but procures the good of others , and advanceth to his power every mans wealth and good ; as being now a publike good , though a private man. he can do good to his enemies , and pray for them that curse him , and wrong him . he lookes not on men , as they are affected to himselfe , but as hee ought to be affected to them . and he that cannot deny and displease himselfe , can never please his neighbour for good and edification ; which is the apostles argument , rom. . . let us not please our selves , but our neighbour for edification : for christ pleased not himselfe , &c. the sixt and last note of selfe-deniall is the life of faith , beyond and without all meanes of helpe . abraham , denying himselfe , distrusted not when meanes failed . faith leanes not upon meanes , but upon god ; and is not tyed to meanes , but to god , and will say , our god is in heaven , and doth whatsoever hee will , bee there meanes or no , psal. . . the prince could not deny his reason , kin. . . if god should make windowes in heaven , could this come to passe ? but it cost him his life . and good zachary could not deny himselfe , but doubted of gods word ; and god denied him his speech for forty weekes , luke . . as nothing gives more glory to god than faith , so nothing takes so much from man. nothing makes him so little in himselfe as faith , which acknowledgeth god so great . by these signes wee may examine what measure of selfe-deniall we have attained , and thereby know what fitnesse wee have to be disciples . [ take up his crosse . ] this is the second branch of the precept , to take up the crosse , and as saint luke saith , daily . where , for the meaning , consider ; . what is this crosse . . why it is called the crosse . . what to take it up . for the first of these . by the crosse is not meant any affliction which belongeth to the common calamities of nature , to which all men of all sects and professions are subject ; nor any thing suffered by evill doers : but properly the crosse of a christian is that affliction and suffering , which is inflicted upon any for the profession of christ and his truth , and for well-doing : called the suffering of a christian , pet. . . and paul cals it the sufferings of christ , cor. . . and bearing of his reproach , heb. . . that is , . from him : his fanne , to fift and purge us . . for him : endured for his cause and glory . . his in his mysticall body , not naturall . . not in respect of merit , but of sympathy . but why is it called the cross ? . because of the union between christ & the christian ; so it is a part of christs own cross : for , as all the members suffered with christ on the crosse , as their head and surety ; so hee suffers with them as his members , and after a sort hangs still on their crosse . the head and members of this body are inseparable . . that we should never think of the troubles for christ , but cast our eyes also upon the crosse of christ , where wee shall see him sanctifying , sweetening , and conquering all our sorrowes , and behold him a companion , partner , and yoke-fellow , bearing for us the heavie and ponderous end , and the greatest part off us . . that in all our sufferings for christ wee should support our faith & patience in beholding what was the end of christs crosse , and so expect the same happy end and issue of our crosses for christ ; that as he passed from the crosse to the crowne , so will hee in the end admit us into the fellowship of his crowne and glory , whom he hath vouchsafed as simons and companions in the bearing of his own crosse , which is an unspeakable helpe and support to our perseverance . next , what is it to take up the crosse ? it is not to devise a voluntary affliction for a mans self : as baals priests lanced themselves , and popish priests and proselytes at set times afflict and torture their bodies by whipping cheare , to merit thereby . neither is it to run into affliction , or pull the crosse upon our shoulders , or thrust our selves into danger , no not for christ , as peter thrust himselfe into caiaphas hall . for first , christ did not carry his crosse , till it was layd upon him . secondly , our rule is , to use all good meanes for the preservation of our bodies , health , wealth , strength , and comfort . christ himselfe did flye persecution , till the time was come ; and commanded his disciples if they were persecuted in one city , to flye into another . thirdly , every bearing of affliction must bee an obedience of faith ; and therefore must bee grounded upon a commandement of god. no souldier must of his owne head raise war against his owne peace , nor set fire upon his owne house ; this is not the part of a good souldier , but of a mutinous and seditious fellow : so no souldier of christ must be superfluous in suffering , but see hee be prest into the battell by the great generall and commander . fourthly , we may not tempt god by running afore him , but follow him going before us . if without sin , and with good conscience wee may escape danger , and do not , we run upon it , and it becomes our own crosse , and not christs . it is enough to suffer wrong ; wee must not offer wrong to our owne persons . we are not bound to seek the crosse , nor make it , but to beare and take it up : nor to fill the cup for our selves , but to drinke it when god reacheth it . our afflictions must not be a cup of our own brewing , or a potion of our owne providing , but the father must give it us : john . . shall not i drinke of the cup , which my father hath given ? to take up the crosse therefore is , when a crosse meets us in our way , which wee cannot without sin and breach of conscience escape , wee must now take knowledge of gods will , gods hand , gods time , and gods voice calling us to suffer : and as christ , when his crosse was layd upon him , tooke it upon him , and bare it willingly , meekly and cheerfully ; so must wee by enduring the crosse declare our obedience to god , our love to jesus christ , and our zeale to his truth . this is to take up the crosse . now god laying on the crosse , wee must not pull away the shoulder , nor hide our selves from the crosse under the covert of sinfull shifts , nor avoid it by any unlawfull meanes , but take it up , and buckle to the burden . and this ( saith luke ) must be done daily : that is , . every christian must be in a daily expectation of the crosse : . he must not prescribe unto god how long or how much to exercise him ; no , though it were all the dayes of his life . . that wee should renew our strength daily to the daily conflict ; seeing it is the tryall of soundnesse , to abide with christ in tentation , and the fruit of it shall be to abide with him in his glory . two points may here bee noted . . no christian but hath his crosse ; it being the very badge and marke of a disciple : and , christ and his crosse are inseparable . for first , the word is passed , all that will live godly in jesus christ , must suffer persecution ; and if every one , none certainly is excepted , tim. . . act. . . heb. . . rev. . . and , what befals the whole , the parts cannot avoid : isa. . . he saith of the whole church , o thou that art tossed with tempests , &c. secondly , there must be a conformity between christ and the christian , as between the head and the member . but it behoved christ first to suffer , and then to enter into his glory : and our tenure is the same , the disciple is not above his master ; if they call him beelzebub , what shall wee be called ? if they did so to the green tree , they will never spare the dry ; if all his innocency and wisedome could not fence him , no more will ours fence us : if they persecuted mee , they will persecute you also . thirdly , if wee consider the causes of the crosse , this truth will be better cleared . one , the rage of sathan against christ and his truth , who incessantly tempteth , buffetteth , and terrefieth the godly . whom he cannot hinder of salvation , he will of comfort , so much as he can . if there can be hope , that hee will cease to bee malicious , so may there be of the ceasing of our vexations . the other , the wicked of the world , carried by the spirit that rules in the world , will see the godly shall want no exercise : for no christian , as a christian , can please the wicked world . no communion can be expected between light and darknesse : nay , there cannot but bee separation , fight , and persecution . ye shall be hated of all men for my names sake , mat. . . and , prov. . . the just is an abomination to the wicked . hence are they proclaimed enemies , as traitors , hereticks , and the off-scouring of the world ; even as christ on the crosse was accounted the most ●lagitious fellon of all other , and farre worse than barrabas : yea , he was thought so unmeet to live in jerusalem , that hee was thought unworthy to dye in jerusalem , but must bee carried without the gate . hence also is all that cart-load of reproaches and invectives , yea bonds and banishment , stripes and contempts , fire and sword , and all the most exquisite torments , which rage is witty to devise against the innocent lambes and sheep of christ. fourthly , the crosse is necessary , both in regard of the godly , and of the wicked . . to the godly , afflictions are often as necessary as meat and drink . for prosperity is as a dead sea , and ease slayeth the foolish , pro. . . standing waters contract mud , and breed vermine . a still body fils with bad humours . fallow and unstirred grounds are fruitfull in weeds . and therefore god in great wisdome by tryals shakes them out of security , and makes them more watchfull of themselves , more fit to do good and to comfort others . scowring makes metals brighter , and more usefull . . in regard of the wicked the crosse is necessary , that it may be as a fanne and plain distinction between the godly & them . the working oxe is continually bound ; but those that are reserved for the slaughter have scope in fat pastures : so this difference the lord appointed , when hee made the way narrow , and the gate strait that leads to life , and few to find it . another reason why the lord hath yoked the christian to the crosse , is , because he will thence fetch a strong argument to confound sathan , who will be ready to alledge against the christian as against job , that he serveth not god for nought . but he will have it appeare , that his servants love christ and religion for it selfe , not for ease , wealth , or any outward respect . and , greater or more sincere love cannot be testified , than by suffering for him . of all this it followes , that the crosse is no signe god hates a man , but rather is a signe of his love , and a proofe of our legitimation : for , if you be without correction , whereof all ( sonnes ) are partakers , yee are bastards , and not sonnes , hebr. . . neither our selves nor others may give false witnesse of us for our sufferings : but still say as job in the midst of his abasement , god forbid that ever i should take away mine innocency from my selfe : untill i dye , i will keep my righteousnesse , job . . and when , we have satan assailing us , and his instruments aggravating gods hand against us , our owne hand had not need be on our selves too : but now we must stand to our selves , and gather conclusions for our selves ; and see love in stripes , and a fatherly affection lurking even in sharpe correction . againe , let no man thinke hee can get to heaven so easily , but hee shall well know how hee comes there . all the way is thick strawed with crosses , and there is no shunning of them . for , seeke to shift them by evill meanes , or laying downe duty , thou hast slipped out of the way to heaven , and christ is not before thee , who himself got not the crown , but by the crosse . how vaine is it then to expect a paradise of delight , in the time of our prison or pilgrimage ? &c. . if the crosse bee the badge of every disciple , let us bee wise to expect the crosse aforehand . the church is compared to a campe : look not to be in a campe without warre and blowes , and the ordinary hazzards of it . to a ship , and noahs arke : thou canst not be in a ship , nor in the arke without a world of waters , waves , windes , and dangers . to the lords corne standing in the field : think not then to escape the sickle , floore , flaile , milstone , oven , and such like . to the lords vineyard : let never a cluster look to escape the presse . to christs fold : and not one of the flocke but must looke for shearing and shambles . to the lords building : and every living stone laid in this house must bee hewen and squared ; the axe or hammer must fit them . never is the paschall lambe eaten , but with ●owre herbes ; and , christ and his crosse are never separated . . is our suffering a part of christs crosse ? here then is exceeding comfort to the saints in their suffering : three waies , . in that we have such a partner , heb. . . rev. . . it will bee a singular encouragement , when we conceive our selves but as simons , helping christ to beare his crosse . if christ were on earth , and wee saw him fainting under a burden , hee would think himselfe happy that might lend him an hand to ease him . we are indeed like simon , who willingly beare not , but must bee compelled to beare his crosse : for violence must bee offered to nature , and the flesh will bee resisting the spirit . peter , when hee was an old disciple , must bee girded and led whither he would not , john . . . in that wee have christ himselfe at the other end of the crosse , helping and supporting us . he is of power to carry the heavie end , and beare off the weight from us . hee hath promised his presence , and cannot be absent ; but as our head , condoleth and compassionateth our griefe . . in that wee have all the saints our companions , even the whole church , either going before us , or with us , or comming after us in this way . how can we sinke , having so many shoulders under our burden ? or how can we miscarry in a way beaten by the feet of all the prophets , apostles , and faithfull pastors and beleevers in the world ? discourage not thy selfe : say not , never any suffered such hard things as i doe ; thy sufferings are no other , than such as befall the rest of the brethren . so of the former point . . christians must not onely beare the crosse , but take up the crosse : for it is not the taking , or bearing , but the taking up of the crosse that is here a note of a disciple . the worst and wickedest have often as many miseries as others , but cannot take them up , and christianly carry them . and indeed the nature of man is unwilling , and prone to impatience , grudging , and complaints of suffering the least trouble , and cannot easily take up any : and in taking up a crosse is more difficulty , than all the strength that is in nature can conquer . quest. why ? what is required in taking up the crosse ? answ. five things . . a continuall expectation and a standing unfearfully in the station wherein god hath set us , with a strong resolution not to be discouraged therefore , though crosses come never so thicke . expected evils smart lesse . job waited for changes , and evils expected came upon him ; and how stoutly were they borne ? . a contentednesse to abide under a great burden , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word for patience : as a man stands under the burden he hath taken up . hereto unmortified flesh is very impatient ; but where faith is , there is not haste-making , isa. . . . love of god still , notwithstanding the crosse : as an ingenuous childe loves his father , even when hee correcteth him ; and this keeps him from murmuring and discontent , and frames him to stoupe under his fathers smiting hand contentedly . that is true love , which i shew to him that deales hardly with me . . humility and silence ; not disputing the matter with god , much lesse charging him foolishly ; but as david , psal. . . i held my tongue , and said nothing because thou , o lord , diddest it . . joy and rejoycing , not in the smart of the crosse , but in waiting the sweet fruit of it : act● . . the disciples rejoyced , that they were counted worthy to suffer ●or the name of christ. so in luke . . and jam. . . a difficult thing to corrupt nature : yet the scripture presseth it upon us with strong reasons : as , . no crosse is laid upon us , but by the will and appointment of god : nothing fals out , but by his speciall providence ; not a sparrow can fall to the ground , not an haire of the head , and much lesse the head it selfe . as our lord christ himselfe had not the crosse laid on him , but by the determinate counsell of god , act. . . herod , pilate , the gentiles , and the people of israel did nothing against him , but what the hand of god and his determinate counsell appointed to be done : so is it in the members , no crosse is laid on them but by gods determination . and as christ told pilate , thou couldest have no power over me , if it were not given thee of the father ; so may the members say to their persecutors . and therefore those ▪ that are to suffer according to the will of god , must submit to his will , and commit themselves in well-doing to his revealed will : for , shall not both the head and member drinke of the cup which the father hath given ? . we must therefore take up the crosse , because this is the time and place of taking it up : john . . in the world yee shall have tribulation . god hath ordained this world to bee a dripping and watery seed time ; and hee must be content to sowe in teares , that would reape in joy : and god can wipe away no teares hereafter , but such as are shed here . the world to christians is gods furnace and fining pot , to purifie his gold , whereof hee will frame his golden vessels : and while wee are earthly vessels , hee will by crosses scowre us from the rust and filth of sin , that stickes so fast to our natures . . wee must willingly take them up , to shew our selves both conformable to christ , and serviceable . christ willingly tooke up his crosse for us , and endured wounds , scarres and markes in his body for us : and so wee must for him willingly beare his markes and scarres in our body , and fulfill the rest of the afflictions of christ in our flesh , col. . . and this made the apostle rejoyce in his sufferings , and glory in his persecution for christ , gal. . . i beare in my body the markes of the lord jesus . and indeed it is the glory of a christian souldier to shew the markes and scarres of his fortitude and valour in a good cause , in his princes quarrell , and for the honour of his country . see luke . . and tim. . . againe , to shew our service and love to him . hee became a servant , and was obedient to the death , and took up his crosse to endure a meritorious suffering , the price of our redemption . we cannot so suffer for him , but must in way of thankfulnes endure the service of suffering , and not love our lives to the death for him : acts . . my life is not deare to me , so that i may fulfill my course with joy . and wherein can a man more clearly expresse himselfe a servant of christ , than by suffering for righteousnes sake , and by maintaining his lords honour and just quarrell to the death ? tim. . . suffer affliction as a good souldier of jesus christ. . we may chearfully take up the crosse , because wee know it shall not overburden us : for it is christs crosse , and he puts under his shoulder , and beares the weight-from us , and supplies strength to us , to carry the light end of it : for he did suffer , to succour them that suffer . beside , we know that no afflictions can separate us from the love of god in christ , rom. . ult . when christ was on the crosse , our sins separated between god and his sense , and made him cry out , my god , my god , why hast thou for saken me ? but his promise hath tyed his aide and presence to us in sixe troubles , and in seven , in passing through fire and water , &c. againe , wee know the sting is taken out of our crosse , by christ taking it on him : and therefore we may cheerfully take it up , as moses tooke the serpent by the taile , and it was turned into a rod in his hand , and threatens only a loving correction . . we must willingly take up the crosse , because of the present blessed use , & future issue of it . for the present : it is of use for the tryall of our faith , much more precious than gold : pet. . . for the exercise of our patience , jam. . . and manifestation of all graces . perfumes smell sweetest , when beaten in a mortar . starres shine brightest in the darkest night ; so the graces of the saints disappeare often in the noon-day & sun-shine of prosperity , & are most shining in the darke night of affliction . for the future issue : these temporary & short afflictions cause an excellent and eternall weight of glory , cor. . . this was jobs argument , not to refuse the lords chastening : for , blessed is the man whom god correcteth , job . . this was moses his argument , to chuse the crosse and afflictions : heb. . . for , hee had respect to the recompence of reward . what if the way be rough & asperous , & as a fowle lane ? yet it leads to heaven , and brings into a glorious mansion . care not then so much what way thou goest , as whither it leads . a fairer way were more pleasant , but perhaps not so safe . elias is not affraid ( nor hurt ) to be carried in a fiery chariot to his rest and glory . and glad may we be , if by the doung-gate , or any posterne gate wee may get within the heavenly jerusalem . thus seeing both the necessity , difficulty , and utility of this precept of christ , and seeing it may be and must bee attained of every disciple , let us frame to the obedience of it , and get neere us such helpes as may hold us in a fitnesse and preparednesse to take up our crosse daily . quest. what are they ? answ . before crosses come , make account of them , and store thy selfe with patience , even for the sharpest , and for one after another , not prescribing the time or measure ; but account him a slight servant , that gives up his worke , and makes holy-day at his pleasure . this wisedome we may learne from the wise pilot , who in a calme looks for a storm ; so must wee in our peace for a storm of adversity : and the wise souldier will keep sentinell in time of truce and peace . . when they doe come and smart , wee must not be senslesse of ▪ sorrow , nor yet overwhelmed , but labour to overcome the sense of flesh by the power of the spirit : for which end religion looketh not on the crosse , as it is in it own nature , a fruit of sin , or as a scourge in the hand of an offended father ; but as it is over-ruled by gods providence , & altered by christ. religion looketh not so much on the crosse , as beyond it , and on the happy fruits and issue of it : as a woman in sorrow of travell gets over it in hope of a birth : or as a stout souldier , who fixeth his thoughts on the hope of victory and glory ; and forgets , and feeles not for the present the griefe of his wounds : so should the christian souldier . and indeed , if the husbandman endures so much losse and misery , in hope of an harvest , whereof he may faile by many accidents ; with what patience and resolution should wee endure paines and sorrowes , and digest all difficulties for christ and his truth , and for such riches and durable substance , as are not subject to losse or end ? . get sound judgement , to esteem aright of the crosse . moses therefore chose to suffer with gods people , because he esteemed the rebukes of christ greater riches , than the treasures of egypt . the apostles more gloried in chaines for the gospel , than if they had beene chaines of gold . what an honourable thing to have christ a companion in our suffering ? or that the lord should honour himselfe by us ? that hee should advance his owne wisedome , power , and goodnes in the constancy of his servants ? that hee should spread and seale the truth of the gospel by their bloud ? that their bloud should be the seed and watering of the church ? and that by suffering they should conquer as their head did , and helpe to batter downe the kingdome of the divell ? finally , what a comfortable thing is it , to beare christs crosse ? the wisedome of god will let us see to what it is that god now calleth ; namely , to such sufferings as have hope , patience , and light in them , that we may never suffer those that are hopelesse and desperate . . be much & often in the use of the word and prayer . first , heare & reade the scriptures diligently ; for whatsoever is there written , is , that wee may have patience and hope , rom. . . these are the wels of consolation , that informe of all things , the authour , matter , end , and use of the crosse , and of the comfortable manner of bearing it . these are as the strong tower of david , & minister much strength and reviving to the weak & languishing spirit of man : as david confesseth , had it not been for thy word , i had perished in my trouble . secondly , be frequent in prayer , both before the crosse and under it : for it is a gift of god , that we are able to suffer as well as beleeve , phil. . . and chap. . . i can doe all things through christ that strengthens mee : and the way to get this strength from christ is fervent prayer : coloss. . . the apostle prayes , that they might be strengthened with all might according to his glorious power , unto all patience and long-suffering with joyfulnesse . [ and follow me . ] this is the third duty of every one that meanes to bee christs disciple ; namely , the holy imitation of christ : where are to bee considered , . the matter wherein wee must follow him . . the manner of following him . . the reasons why . in two things we must follow christ : his holy doctrine . his holy example . . his doctrine was as the sun-shining from heaven , by direction where of hee leades us in pathes of righteousnes . it is the starre that leads wise men after christ. it is the pillar of the cloud and fire , to guide the israel of god by day and night in all their journies . if this pillar move not , wee must not move . christ must be before us in every thing ; in necessary things by precept , in indifferent by rule , speciall or generall . . follow him in his holy life : walking as he walked , and making his life an example and copy to imitate , so far as hee propounded himselfe a rule of imitation : because some kindes of actions of christ were not imitable ; as , first , those that he did as god ; namely , his miraculous workes ; these are not exemplary : for , . they are impossible to any creature , but god alone : . by these he was separated as the sonne of god from all the sonnes of men ; for hee effected them all by his owne power , as no saints did : . we have no commandement to follow him in these . secondly , some workes he did as mediatour between god and us : as suffering for the sinnes of the elect , satisfying gods justice , justifying the sinner in the sight of god. and these are too high workes for men or angels . and if papists will needes merit salvation , or satisfie gods justice , they must needs be mediatours , meriting persons , even gods as well as men . but the things wherein wee must follow christ , are such as whereof himselfe said , i have given you example , that as i have done , ye may do also : as , . in expression of his piety to god. . of his charity to men . his piety shined forth as the brightnesse of the sunne many wayes ; we will instance in five . . in that he never sought his owne praise and glory , but the glory and praise of god that sent him , john . . and . . father , i have glorified thee in earth . so every christian must doe all things , even the least , for the glory of god , cor. . . not hunting after praise of men , nor enduring that the glory of god should bee turned into shame by sinfull men . . in that hee contemned his owne will for his fathers , to drinke even the dregges of the bitter cup of death : not my will , but thy will bee done , mat. . . he would lose his life , before he would lose his obedience . in no temptation would hee start aside frō his fathers wil. oh how happily might we passe our dayes , if wee would give up our wils to gods , according to our daily prayer , that there might bee but one will between god and us , thy will be done ! . in daily and frequent prayer to his father : early in the morning , late at night , long time together , sometime whole nights , marke . . and luke . . hee kept himselfe apart in the wildernesse , and prayed . nothing he undertook without prayer : at the calling of his disciples , at the entrance into his passion , and upon the crosse , father , into thy hands i commend my spirit , &c. here should every christian tread in his steps , upon every occasion sending up prayers , before any businesse of the calling , generall or speciall , and sanctifying every thing by the word and prayer . christ could not pollute any thing , and yet did thus : a good motive to thee for performing this duty . . in fervent zeale to his fathers house , which even consumed him . hee was daily in the temple , reading , praying , preaching , conferring ▪ confirming , reforming . if hee withdrew from his parents who had lost him , there you might finde him . herein should christians imitate his piety , in a burning zeale to gods glory . how zealous was phinehas for god! how was pauls spirit troubled within him ! acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word signifies he was almost besides himselfe , to see the idolatry of the athenians . alas , where is our zeale ? wee are generally key-cold , as gallio was , in gods causes . christ his zeale was inflamed for the reformation of his fathers house ; but much of our zeale is against zeale and reformation . and such was his zeale , that whatsoever hee saw , it affected him deeply , either with griefe , if evill ; or joy , if well done ; or pity and compassion in the misery of others . wherever hee was , he was well-doing : in the city and publike places hee was teaching and instructing ; in solitary & desolate places hee was praying , meditating , preparing himselfe , or enduring temptation : in porches and high-wayes he was curing , healing , helping : he went about doing good , acts . . our zeale also to gods glory should move us to watch , and take all occasions of doing good , of promoting gods glory , furthering mans good , and fitting our owne reckoning . . in his faith and confidence : his whole life was an obedience of faith ; his death likewise an obedience of faith . in that dreadfull desertion of his father , that we had deserved , he cryed , my god , my god : hee could trust in his father , killing him . herein a rare patterne of imitation , in all deeps by faith to give the lord the honour of salvation , and leane upon his love and promise . thus of the piety of our lord. his charity and love of man shined likewise many wayes . . in his humility , meeknesse , patience , and gentlenesse beyond all example . for first , being in the forme of god , and equall to his father , yet he came to serve , and not to be served . so lowly , that he disdained not to wash his disciples feet , even judasses , john . and hee will have every one look on this glasse : if i have washed your feet , you must wash one anothers feet , that is , stoup to the lowest services one of another : and , learne of me : for i am lowly and meeke , mat. . . and phil. . . let the same minde be in you , which was also in christ jesus . but alas ! we strive to go one before another in pride , and taking honour , because the minde of christ is not in us . secondly , so patient was hee , that when hee could have revenged his enemies , who came to apprehend him , hee strucke them all to the ground with a word , but let them rise againe . hee hurt none of them , but cured malchus his eare whom peter had hurt . hee delivered himselfe into their hands . he blessed them that cursed him , and prayed on the crosse for his tormentors . all to teach christians , to moderate their anger , to suffer wrong , to offer none , to return good for evill , blessing for cursing , as being heires of blessing , pet. . . . in his beneficence & goodnes to every one : hee healed all diseases , dispossessed divels , raised the dead , gave to his enemies food to eate , health to their bodies , salvation to their soules . so must every christian do good to all , especially to the houshold of faith , gal. . . yea , doe good to enemies and ill deserving , thus either winning them , or heaping coales on their heads . . in that hee was an admirable patterne of civill righteousnes , in word and deed . never was guile found in his lips or hands ; no nor ever in the thoughts or desires of his heart did hee detaine any mans right , but gave every man his due , and taught others so to do : to his parents obedience : to the magistrate subjection : to caesar hee payd tribute for himselfe and his . hee never impaired the estate or good name of any man. thus must christians give to every one his owne , in word and deed , honour to whom honour , tribute to whom tribute pertaineth ; and dispensing to every one all offices of justice and love : labouring to live , though not without sin , yet without just blame ; out of the testimony of a good conscience able to challenge the adversary , which of you can accuse mee , though i can easily accuse my selfe ? but whose oxe or asse have i taken , that i may recompence him ? . in that hee never transgressed the rule of love , but left a transcendent patterne of it , in laying down his life for his enemies . never was there such a copy . and this for our imitation , who must walke in love as hee loved us , ephes. . . and john . . if he layd downe his life for us , we ought also one for another . quest. doth christs example bind us to dye for our brethren ? answ. yes : not onely that scripture proveth it , but the example of moses , exod. . . and paul , rom. . . and chapt . . . priscilla and aquila laid downe their neckes for pauls life . the reason is this : the member of the naturall body will save a fellow-member with the losse of it selfe ; as the hand will save the head , though it bee stricken off for it . so in the mysticall body , the church . the rules these : . christians must ayme at such sincerity in love , as to bee willing to give their lives , . for god , . for his image , and stand in a readinesse to undergoe any danger for god and his image sake : for , love seekes not her owne . . wee must intend the salvation of our brethren before our owne lives ; for their soules are better than our lives : so did christ , and so did the apostle paul , cor. . . i would most gladly bee bestowed for your soules . . not rashly , and without calling ; for , christ died not for us , till he was called to it . which when we have , we must part with our lives , even for their bodies , much more for their soules . thus of the matter , wherein we must follow christ. next of the manner of following him . object . how can wee follow christ , seeing he is in heaven , and we on earth ? answ. not having his bodily presence on earth , wee cannot make any pilgrimage to follow him with the feet of our body : but , . wee must follow him in faith ; move after him with the feet of faith : which to do , know that faith hath a threefold worke in this businesse . first , it causeth us to know & acknowledge our captaine , and the way wherein hee is gone before us : for it tels the christian , that he being now set into christ , and become a member of him ; if hee now live , hee must live unto him : if he dye , he must dye unto him ; he is not his owne , but at his lords command wholly , and must follow him close in the meanes of his presence , especially in searching the scriptures , which testifie of him , john . . as also in listening to the inward teaching and guidance of the spirit ; & taking the benefit of his own experience by the change and fiuits in himselfe , since hee had christ afore him . secondly , faith will hold us in our way , and keep our leader in sight . it will not bee led by the opinions of men , or customes of the world , but by the commandement and will of the captain . it will not looke a squint to approve it selfe to christ and the world too ; but it knits the heart undivided to christ alone , as an only perfect saviour and pattern . yea , because he now liveth , and moveth , & hath beeing in christ , he can no more be without him , than a member without the head , and , as a member followes him through fire and water , perils and torments , most earnestly and cheerfully . thirdly , faith causeth a man , whensoever he is slipt out of his way , to return back by a new act of repentance : as when christ looked backe upon peter , & excited his faith , he wept bitterly : & , saith the church , cant. . . saw ye not him whom my soule loveth ? and thus faith is crowned with perseverance . this of the first way to follow christ. . we must follow him in love & ardent affection , by which faith alwaies worketh . no other thing must constraine us , but love : as a wife out of love follows her dear husband . and this wil be stronger than death : nothing can separate us , neither height , nor depth , nor sword , nor death , nor a sea of the waters of affliction can drown it . yea , zeale & fervency of spirit is required to exclude hypocrisie & lukewarmnes : for dissemblers and halters can never follow christ in the rugged waies wherin he goeth before us . . wee must follow him sincerely ; for love of himselfe , not for selfe-love : for selfe-deniall must goe before the imitation of christ. this will make us follow him into jerusalem , and out of jerusalem , unto the consistory , unto the crosse ; as well when they cry , crucifie him , as when they cry , hosanna . and not as many , who follow the times , and not christ. it will make us follow him for right ends : not for loaves or perishing bread , as the jewes : not for curiosity , as herod , to see a miracle : nor as peter , to gaze and get newes in the high priests hall ; but as the disciples , john . . master , thou hast the words of eternall life , and whither shall we goe ? it will make us follow him wholly , not lamely , as on one legge , as such who profess his doctrine , but deny his life , live carnally , covetously , uncharitably ; all this religion is naught and vaine , and opens the mouth of adversaries , to say from the loose lives of professors , that our religion is an enemy to good works . where did christ teach thee , that professest to follow him , to sweare , to lye , to deceive , to profane the sabbath , to raise slander , to revenge , to spend thy time in gaming , idlenesse , or the like ? where learnest thou this of christ ? . we must follow him constantly , without wavering or desisting , not for a brunt or a start , not as the young man that came hastily , but departed heavily : he loves no lookers back . know that christ is best at last : and , though thou mayest bee sometimes weary , yet christ will refresh thee , and lead thee to rest . this is the manner of following him . now let us see the reasons or motives thereunto . . one is the equity of the precept : we are sheep , he is the great shepheard of the flock , and all the sheep must follow this shepheard , john . . the hundred forty and foure thousand follow the lambe wheresoever hee goeth , rev. . . that is , the multitude of the faithfull follow christ their captaine , and obey him in all things . besides , we are christians , our very name perswades us how equall it is to follow him , else deny our name if we deny this duty . againe , the equity appeares , because here is nothing required or requested of us , but our master hath done it before us , and commended it to us by his owne example : our joshua saith to us his souldiers , what you see mee doe , that doe you ; and shall a common souldier recoile or start back from that he seeth his captaine doe before him ? if we see our generall deny himselfe , take up his crosse , obey his father , love his brethren , is it not equall that wee doe the like ? shall christians live like jewes , heathens , worldlings ? . great is the danger of not following christ our guide : first , if we look at our selves . wee would faine be leaders and devisers , which christ knew wel enough : and , as we easily stray of our selves , so wee are easily misled , either by our owne lusts , or by other perillous guides : sometimes one ; as the people , who in simplicity followed absalom , not knowing whereabout hee went , sam. ● . . thus sometime we follow some wicked counseller , as a drove follow the butcher in stead of the shepheard . and sometimes many : how easily follow we a multitude unto evill ? and therefore have great need of this precept of christ , both for prevention and direction . secondly , if wee looke at the justice of god , who gives over men to follow dangerous guides , when they refuse christ by his word and spirit to lead them : see it in a number of instances . how many are given up , as the heathens were , to their own harts lusts , rom. . . that it were better they were given up to the divell to buffer , or any tyrant to torment , than delivered to fall by their owne hand ; and all because they will not have christ to lead them , nor will follow him ! nay , seeing the divell ruleth in lusts , to be given up unto lusts , is , to be left into the hands of the divell , the prince of the ayre , to bee ruled at his will : and how just is it , that a sheep that will not follow the shepheard , should follow the butcher ? how many others who will not follow christ in the word , are given up to follow the world , and the course of the world ? some follow their covetousnesse , as jer. . . every one from the greatest to the least : tormenting themselves and the world in it ; give no rest to it or themselves , allow neither god nor themselves any rest on the sabbath , &c. others walke after the course of the world , ephes. . . and fashion themselves unto it , contrary to rom. . . as appeares in many , who have sold themselves over to voluptuousnes , delicacy , pride in apparrel , tiring out all the tires and fashions of all countries . others spend their time in idlenesse , or gaming , or sports , and other calling have they none . but all the world knowes , christs life was humble , painfull , sober , heavenly , holy , fruitfull , and cleane contrary to these who receive onely a name of christ , but follow the world , a sworne enemy to christ. numbers are given up to follow evill company , & evill counsell , because they despise christs counsell . hee that refuseth the counsell of wisedome , it is just that folly should lead him : see prov. . . . some follow idle fellowes ( prov. . . ) because they are destitute of understanding . some , drunken company , to whom the woe is directed , isa. . . some , whorish company , as the prodigall , who rejecting good counsell , spent himselfe , and came home by weeping-crosse . thus dangerously are men given over to perillous guides , who will not have christ to guide them . and this is the second motive . . argue from the safety of following christ our guide : for , first , he propounds us no crooked patterne nor false rule to follow ; but himselfe a perfect and expresse idea and patterne of all grace and vertue , and an unfailing patterne , unening , inflexible . object . but must wee not imitate the saints ? answ. yes , so farre as they follow christ , cor. . . an apostle himselfe must be followed no further . secondly , he leads us not into crooked or by-pathes , but into the pathes of righteousnesse , psal. . . pointing us out our way by his holy doctrine , guiding us in it by the example of his holy life , comforting us in our wearinesse , supplying us in this way with bread of life , opening to us in this way the fountain of living waters ; revives us with new strength , guides us out of by-paths , and so carries us in the strict , but strait way to the happy end of our journey . thirdly , hee leades us not in darke and desolate waies , but himselfe , being the light of the world , ( john . . ) while wee follow him , wee cannot walke in darknes , & having light to discover the dangers in the way , wee walk safely . how safe was israel under the pillar in the wildernes ? so safe are we under the conduct of this pillar . how safe were they from enemies under the guidance of joshua , leading them to canaan ? but a greater than joshua is here : josh. . . a man shall not bee able to withstand thee all thy dayes : nor man , nor divell shal make us fall short of the heavenly canaan . follow christ , thou followest the angel , as lot out of sodome . follow this joshua , and thou followest him to canaan , to thy country , to bee ever where hee is , who is both the guide and the end of the way . lastly , consider , if christ had only given us a precept , wee were bound to obey ; but adding his example , we shall be answerable for neglect of his holy example , as for his holy doctrine . we never want good example , in the midst of many bad examples , of rulers , preachers , and private men : christ hath said , follow mee . and , thou hast not done thy duty , to see him go before thee in holy example , but in following him ; nor to admire a good example as many do , but imitate none . verse . for whosoever will save his life , shall lose it : and whosoever shall lose his life for my sake , shall find it . our lord having informed his disciples in these difficult principles , doth now confirme them , and addeth strong arguments to enforce them : three , the first in the words , drawne from the danger of failing in the duties . the failing in them brings the certaine losse of ones life ; which is amplified by the contrary : but if any will rather lose his life than his obedience , he shall certainly gaine and save it . the second reason is drawne from the unprofitablenesse of winning the world with the losse of the soule , which losse can never be repaired or made up , ver. . the third is drawn from the consideration of the last judgement , in which they shall find the accomplishment of this whole doctrine : for the son of man shall come in the glory of his father , &c. ver. . this first is very forcible and pressing : for it is a matter of life & death ; as moses to his people , so i propound life and death this day unto you , chuse life , do good , deny your selves , take up your crosse , and follow me . whosoever shall save his life ] the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the soule , which by a metonymie is put for the life or the person himself , because the soule is the cause of life : & , anima cujusque est quisque the soul of a man is properly himself : the saving of the soul is likewise the saving of ones self ; charity to the soule is the chiefest . to save the life ] is taken sometime in good sense , as to preserve it from famine by food , from sicknes by physick , from danger by flight ; as jacob from esau , david from saul , christ from the people that would have throwne him down the hill : but this is not here meant . sometime in the evill sense : that is , to save & preserve the life by evill means ; as saul by sorcery , david by dissembling , peter by a lye : so is it taken here , he that will save his life , namely , by denying christ , by renouncing the truth , abjuring the pure religion , or falling to the world , or false worship : for christ doth not condemne the saving of life , but the manner and unlawfull meanes of it . he shall lose it . ] atheists would find a contradiction in the speech of christ , that a man at the same time should find & lose the same life ; and naturall reason cannot reconcile it . it is a riddle to flesh and bloud , that the same life should bee both saved and lost : for the resolving whereof wee must know , . that there is a two-fold tribunall , forum coeli & soli , the court of the world , & the court of heaven : and as he that saves himself in the common law , may be cast in the chancery ; so hee that saves himselfe here in the consistories of men , may elsewhere lose himselfe , namely , in the court of heaven . . there be two sorts of judges : . humane and delegate . . divine and supreme . a man may by indirect meanes save himself from the sentence of the former , but not of the latter . joab may escape david , but shall not escape solomon . and , as him who escapeth the sword of hazael ( kings . . ) shall jehu slay ; so he that by denying christ and his truth shall save himselfe from a beare , shall meet with a lion , and be devoured . . there is a two-fold danger , temporall & eternall . a man by evil means may save himself from the former , but by no means from the latter . if the silly fish leap out of the pan , it fals into the burning coales . a man loseth that which above all he would save . and this losse is amplified ; ▪ by the dearnesse of the thing lost , his most precious soule and life : . by the duration , it is lost eternally : . by the certainty , the sentence is passed , and cannot be repealed . object . peter saved his life by denying and abjuring his lord , and yet lost it not . answ. all the threats of scripture must be understood with exception of repentance ; as all promises with exception of the crosse . peter upon his repentance saved his lost life ; & so doubtlesse many in this land were forced under antichrist to abjure the truth , who as they fell with peter , did also rise againe with him . and whosoever shall lose his life for my sake . ] not he that loseth his life as a malefactor ; as saul , judas , others : nor those that for vain-glory , or discontent , or hope of bettering their estate bereave themselves of life : but for my sake , that is , . for the profession of the gospel , as did innumerable christians in the primitive church , and many in queen maries daies , who in love to christ were prodigall of their lives ; if they had had a thousand lives , they should all have gone . . for discharge of duty , answerable to that profession ; as david , john baptist , the prophets , apostles , stephen , and others , who suffered for righteousnesse sake , mat. . . he shall save it : ] that is , he shall have it returned to him wi●h advantage ; of a miserable and temporary life it shall bee changed into an everlasting and blessed life : hee hath suffered with christ , and hee must reigne with him . object . but then martyrdome meriteth eternall life . answ. no : for first , the sufferings of this life are not worthy the glory that shall bee revealed , rom. . . there being no proportion betweene the body and soule , betweene life temporall and life eternall . secondly , the promise is made , not to the suffering , but the sufferer , being a member of christ ; and performed , not for any merit ( for it is but our duty and a thankfull returne of our lives to him , who gave his for us ) but for the faithfulnesse of the promise , apprehended by the faith of beleevers . object . but shall none save his life , but he that loseth it ? answ. yes : many of the patriarkes and faithfull in all ages lived and died peaceably in a good old age . but two rules must bee resolved upon : . if occasion be offered , and god call for the life in the witnesse of faith and well-doing , it may not be saved : and now if it be saved , it is lost . . if occasion bee not given , yet there must bee an expectation , a resolution , a readinesse of minde to it , whensoever it may bee given . for we reade among the ancient of mentall martyrs , or votary martyrs , without fire or bloud , in whom the readinesse of minde to lose the life for god and his truth , is accepted of god as the losing of the life : for , god accepts the will for the deed , and accounts of abraham as if hee had sacrificed his sonne , and saith of him ; hee spared not his sonne , though hee was spared : and of david , that he had built him an house , when hee had it but in his heart to build one : for this built him an house . object . but it seemes , if a man to save his life flye in persecution , hee loseth his life by so saving it . answ. distinguish of persons . some are bound not to flye , and these by saving their lives doe lose them . others are free , and may safely flye . to say something of each of these . for the former : . some are bound inwardly , by an inward call and voice of the spirit ; as paul was bound in spirit to goe up to jerusalem , even to suffer , acts . . and was endued with such a spirit of courage and fortitude , that his life was not deare unto him ; but he was ready to endure all extremitie ; for christ. such a spirit god gave to luther , when hee went to wormes to dispute , that though hee saw nothing but death & danger before him , yet so many divels as there were tiles on the houses could not turne him off . and to many of the martyrs in queen maries daies god gave in silly bodies noble and stout spirits , to contemne all threats and torments . these may not flye in persecution . . some are externally bound to stand , by vertue either of the generall calling of a christian , as when by a mans flight the whole church and truth is indangered , which must be dearer than a mans life : or of the speciall calling , as when by the worke of it god may bee more glorified , and the church edified , i must keep mee in the way , notwithstanding the perill ensuing . for example : if the persecution bee generall and common to the whole church , the minister may not flye ; for the weak are in great danger , & most need the support of the strong : & now the duty of the calling must be dearer than his life . whereas if the persecution were personall , & directed against the pastor onely , hee were in his owne liberty to withdraw himself , only for a time . . some are tyed & bound not to flye , by reason of their present estate , especially in two cases : first , when god hath cut off all law full meanes and wayes of flying , and a man cannot escape but by unlawfull meanes ; as an officious lye , hearing of masse , equivocations , pealing & discovering the brethren , or the like . here a man must abide the will of god , who hath called him to stand out , and do no evill to save his life . secondly , when a man is in hand or hold under the custody of the magistrate , though unjustly prosecuted , he may not break prison , nor use violence ; but obey the magistrate in unjust sufferings , alwaies counting it thank-worthy to endure griefe for god and christ wrongfully , pet. . . quest. but what if the prison-doore be left open , as sometime it may be , or hath been ? ans. if god open a doore , this is not a breaking of prison . the apostles ( acts . . ) used no violence to get out ; but when the angel opened the door , they went away & shifted for themselvs : & thus not themselves only , but the church was preserved in them . now all these that are thus brought by god to the wrestling-place , must strive for the best game , without shrinking or starting away . but there are a second sort , that are more free , and have liberty to avoid persecution by flight , in these three cases : . if any have not attained strength sufficient to bear the extremity for christ : our saviour would have these costs to bee fore-cast , as in the parable of the builder , & of the captain mustering his forces . only in not finding strength bewail thy weaknes , & use means of further strength . . if the danger be certain and present , not suspected or surmised : for a man may not ( as jonas ) by casting feares cast himself out of his calling ; but if hee see certaine perill to himselfe , and no great hope of doing good by his stay , he may flye . . if avoiding private respects ( as loosing himselfe from duty , or out of excessive feare shifting for himselfe ) hee ayme directly at the furthering of gods glory , and christs kingdome : for it is a rule , in which wisdom & conscience must over-rule . if it may make more for gods glory to flie , flie ; if to stay , stay : thus seeking gods kingdom in the first place . quest. but how prove you , that such may flye ? ans. by the commandement & practice of christ himselfe , mat. . . if they persecute you in one city , flie into another : and so himselfe did . hee could by miracle have saved himselfe ; but for us he would rather humble himself by flying , matth. . . and , he was now as strong in spirit , & as ready to dye , as he was afterwards : but gods time was not yet come . so did the apostles . paul being persecuted at damascus , was let downe by a basket , and sent to tarsus , acts . the commandement ( rev. . . ) flie out of her my people , is of force hereunto . he would rather have commanded to stand out the persecutions of antichrist , if it had been unlawfull to flye . after christ wee reade of athanasius that great light of the world , how being infinitely hated & pursued by the arrians , he was forced to hide himselfe for sixe yeers in a deep pit , where he saw no sun ; which he would not have endured , but to have preserved the church in himselfe , waiting the time which god afterward gave him at alexandria many yeers to bee the only hammer of arrians . the same of many faithfull men in queene maries daies flying beyond sea , who were happily revoked to the great glory of god , and use of the church , in the most happy daies of queene elizabeth . ob. but this is to deny christ , and not c 〈…〉 sse him before men . answ. 〈◊〉 : to flye friends and countrie is an inferiour confession and suffring for christ , though in dying is a greater perfection and degree in suffering . ob. but we must not fear them that can kill the body : therefore not flye . ans. that is , not fear them more than god ; not feare so as to apostate or deny faith & good conscience , which is not the feare of them that flye : for , would they deny christ or his faith , they need not flye at all . object . but we must preach & counsell the greatest perfection . answ. yes : but in the severall rankes of beleevers god hath not set all his children in the same degree of grace ; some are babes , some young , some old men . it is not greatest perfection for a childe , to offer to run before hee can goe ; but boldnesse , which costeth him many knockes and falls . neither for those of a lower stature in christ , to cast themselves into danger , before , or further than need shall require : for , when times come that god seeth fit for any by death to glorifie himselfe , and edifie his church , his providence will find meanes without a mans owne presumption to call him thereto . now the point issuing out of the words thus expounded , is this : whosoever undertaketh the profession of christ , must take his life in his hand if need be , and give it for the name of christ : revel . . . bee thou faithfull unto death . luke . . if any man come to me , and hate not all , yea even his owne life , he cannot be my disciple : by hatred hee meanes not that affection simply considered , but in comparison , namely , if the love of god and our selves , the love of christ and our friends cannot stand together : all naturall affection must give place . hebr. . . yee have not yet resisted unto bloud : as if hee had said , yee have resisted sinne unto reproach , unto losse of substance , unto bonds , and other evils ; but yet it remaines to resist unto bloud , as christ did . revelat. . . they that overcame by the bloud of the testimony , and the bloud of the lambe , loved not their lives to the death , that is , doubted not to hazzard them for the truth and faith : so as no torment could drive them from it . hebr. . . wee have the cloud of witnesses before us in this duty : they were racked and slaine , and would not bee delivered , but refused the offer of life and liberty upon condition of renouncing the gospel . the ecclesiasticall history mentioneth one phileas , a noble man and martyr , who going to execution , seemed as one deafe at the perswasions , and blinde at the teares of his friends , moving him to spare himselfe : as the waters use to breake themselves on a rocke , so was hee altogether inflexible . and when one philoromus defending him , said , how can hee bee moved with teares on earth , whose eyes behold the glory of heaven ? hee also was taken in , and both presently beheaded . amongst our owne martyrs , when at the stake many of them had letters of pardon offered , they would not looke at them , nor would bee delivered on their conditions . others absolutely refused them . one said shee came not thither to deny her lord. not one of them accepted them , neither would buy deliverance so deare . for first , if wee looke at christ , hee is to be loved best of all , and all things must bee accounted drosse and doung in comparison of him , phil. . . . my welbeloved is the chiefe of ten thousand , cant. . . and withall , hee is such a lord , as hath absolute command and power of our life and death : for wee are not our owne , but his ; and if hee call and command us to seale our profession with our bloud , wee must bee ready to magnifie christ in our bodies , by life or death , philip. . . not fearing those that can kill the body . againe , if wee looke on his merit and desert , hee loved not his life to death for us , but readily offered it up on our behalfe , luke . . how then should wee hold our selves bound in way of thankfulnesse , if wee had a thousand lives , to give them up for him ? shall the just for the unjust , and not the unjust for the just ? secondly , if wee looke to the truth and gospel : it is far more worthy than all wee can give in exchange for it ; it cost christ deare : hee thought it worthy of his life , and bought it with his precious bloud , which was the bloud of god , act. . . & should wee thinke much to buy it with our last bloud ? remember the precept , pro. . . buy the truth and sell it not , no not at any rate . god hath magnified his truth above all things , and so must wee : shall not christ shrink from the truth to save his life , and shall we , being called to witness , leave it in the plaine field ? thirdly , looke on our selves : . we are souldiers under christs colours : a souldier in the field sels his life for a base pay , & is ready for his king & country to endure blowes ) gashes , and death it selfe : how much more ought the christian souldier for the love of his captain , & honour of his profession , contemne fears & perils , and thinke his life well sold in so honourable a quarrel and cause as christs is ? . this is indeed rightly to love our selves , when wee can rightly hate our selves . we must learn to love our selves by not loving our selves , who indeed hate our selves by loving our selves too well : and this is , if wee beleeve our lord , to save & preserve our life by thus casting it away . a man that will save his seed , & not cast it away into the grrund , loseth it by such saving ; but if hee sowe it , he reneweth it , & multiplies it somtime an hundred fold : so to lose thy self for christ , is to save thy selfe , and to reap an hundred fold : for it is but sowne to spring out unto the eternall harvest . ever remember , that the right love of a mans self is in and for christ. ob. you speake of nothing but hindrance & loss , & as if a christian may not have riches , friends , life , and comforts of it . ans. . yes , he may have them , & must save them ; but not in christs cause , when hee is called from them . . divorce not the parts of the text : as there is losse in the text , so there is a greater gain by it ; as the harvest makes him a gainer , who in seed-time seemed a loser . ob. but that is a long day : we would have something in hand . answ. so thou hast in hand , an hundred not for ten , but for one , in this life , with persecution , mar. . . for thy father forsaken , thou hast god to thy father ; for thy mother , gods church ; for thy goods , gods rich graces ; for thy friends lost , the favour of god , of his angels , and all saints ; for thy trouble without , peace of conscience within ; for thy lands , the deeds & assurances of an heavenly inheritance ; and for thy life temporall , life eternall . wouldst thou have more in hand ? ob. oh but this is a very hard thing to rowe thus against the streame , and do as no body doth . ans. indeed few enter into this narrow way : but it is good going to heaven , although without company . and yet thou wantest no good company , but hast the prophets , apostles , martyrs , and christ himselfe before thee , who also suffereth and smarteth in all the sorrowes of the saints . object . but is it not hard to be counted & die for an hereticke ? ans. not of hereticks : & christ was counted no lesse for thee . ob. but i have wife , children , and friends depending on me . ans. the case indeed is heavie , as christ implied , saying , wo be to them that give suck in those dayes : but , . thou art a saver , if thou savest nothing but christ : thou lovest well enough , if in case of confession thou lovest nothing but christ : . cast thy care on the lord , who is wont to save his against all appearance : and , speake not one word for them that depend on thee , and two for thy selfe . ob. but it may be i have a flock which will be scattered . ans. but thy bloud shed for the truth which thou hast preached , preacheth with much more fruit and furtherance of the gospel , than all thy life and labours : as in abel , stephen , and the martyrs , whose bloud yet speaketh . let all of us therfore , who are pressed under this banner of christs holy profession , resolve to do our master saithfull service , even to the death , and strive to beleeve the words of our lord , that to lose the life in this cause , is , to winne it in everlasting glory . object . but the dayes ( thankes bee to god ) are peaceable , and there is no great need nor use of this doctrine . answ. yet , . a wise pilot will in peace provide for a storme . . wee know not how soon wee may have use of it ; one powder-blow from under-ground may shake all our foundations . little did the christians in king edwards daies thinke of such a suddaine change as queene mary brought in . . never were gods people neerer danger , than when they thought themselves furthest off , and cried , peace , peace . . no christian is well furnished , but hee that in peace hath attained a ready disposition to lay down his life at any warning for the name of christ. object . but who would not give his life for christ ? all say they are ready . answ. yet first if times should change , would they indeed , who now in daies of protection are ashamed of the gospel of christ ? would they stick to christ , crowned with thornes , who when hee weares a golden crowne , thinke it good policie not to bee seene with him ? secondly , is it to bring mens lives in their hands , to christ and his profession , to shrinke now for feare at the name of a professor , and bee ready to faint to heare a damosell say , surely thou art one of them ? thirdly , would they suffer for the profession , that now scoffe & scorne at professors , under reproachful titles , that now are persecutors themselves , & goe as far in persecuting as they can , and the lawes wil suffer ? no , no : those that now robbe them of their good names , while the gospel is publikely professed & protected , would easily bereave them of their lives , if times would afford them lawes and liberty . so as the great part of the world is not resolved of this truth , that to lose the life for christ is to save it ; and those that now deny him in the peace of the gospel , are farre from dying with him in the triall . now because this is a building , which requireth great fore-cast , and is above naturall strength , we had need furnish our selves with all the helpes to set it forward , and fit our selves well to the obedience of so difficult a commandement . quest. what are they ? ans. . begin with god : presume not of thine owne strength , as peter . it is a worke of sound conversion , and of mighty power by that spirit of fortitude , by which of weake wee become strong . and therefore wee must pray earnestly , that hee would please to stablish us unto this triall , & strengthen us with all patience , long-suffering , and joyfulnesse , col. . . for none have more cowardly lost the field , than such as have most boasted of their valour and strength at home . pray also for that eye-salve , which may let thee behold the glory of christ , and thine eternall felicity hid with him : this wil make thee forget thy self ( as the disciples did at christs transfiguration ) & long after him ; and indeed a little taste of his glory wil make us valiant to take the kingdome by force , as himselfe did for the glory that was before him . . then take thy selfe in hand , and strive daily in thine owne mortification and deniall of thy selfe ; beware of self-love , love not the world , nor the things in it : account not of riches & wealth above their worth . if thy life bee too deare to thee , or the world swell in thine eye , or if thou mindest earthly things , or settest too fast a hand on any thing , wert thou never so wise , learned , civil , nay , didst thou follow christ at heeles , & wert able to worke miracles , and cast out divels ; yet at length thou wouldst play false , & prove an apostate ; as judas and demas , who forsook the truth to embrace the present world . . get sound judgement in matters of faith , firmly and distinctly to beleeve the truth of religion : for this must be the ground of undaunted profession , cor. . . i beleeved ; and therefore i spake . he hath begun well , who hath begun in truth , and laid a sure ground . it was soundnesse of faith , that carried 〈…〉 ent beleevers through such extremities . they endured racking , & burning , & hewing asunder , & all by faith . the just in trouble must live by faith , hab. . . and every house not founded upon a rocke , when flouds beat & stormes blow , must fall , and the fall shall be very great . . get sound affection , & grow up in the love of god and jesus christ , & then all torments shall be sweet for his sake ; as jacob for rachel . cor. . . love suffereth all things . cant. . . love is strong as death : the coales therof are fiery coales , and a vehement flame ; much water cannot quench it , nor flouds drown it . nay , where this love is fervent , it kindleth a flame of zeale , by which if god cannot otherwise be glorified , or rather than god should lose his glory , the saints would endure even the torments of hell : moses would rather bee razed out of the booke of life , and paul separated from christ , rather than god not glorified . . christian resignation notably conduceth hereunto . learne to commit thy soule unto god in well-doing , as into the hands of a faithfull creatour , pet. . . thus did paul , tim. . . i know whom i have beleeved , and am perswaded that he is able to keep that which i have committed to him , till that day . a childe that hath any precious thing given him , the best way to keep it , is , to put it into his fathers hands to keep . thy soule is the most precious thing thou hast , let thy father keep it , & it shal be safe whatever befall the body & outward man. . christian confirmation , or corroboration unto all long-suffering and patience with joy , col. . . wee must daily out-grow some weaknesse , and bee adding to our strength , and laying up something to animate and encourage our selves in enduring with christ , that by no meanes in triall ▪ we be wonne to deny christ and his name . now for our daily strengthening it will be usefull to meditate daily on some of these things . . on gods eternall decree , who hath appointed an houre for the power of darkness to work ; before which time not an haire can fall from the head : till it bee come , christ shal withdraw himself from danger ; but when it is come , he is not affraid to meet his enemies , to tell them hee is the man whom they seeke , & deliver himselfe into their hands . the enemy can do nothing that god is not aware of , nothing beyond his just and wise permission , nothing but what shall glorifie himself , edifie the church , and turne to the best , even to us particularly . . meditate on the word of god , predicting and fore-telling of persecutions for the name of christ , ye shall be hated of all men for my sake : all that will live godly in christ jesus shall suffer persecution ; and , the time commeth , in which they that kill you , will think they doe god good service . which are good admonitions , to keep us in some preparednes , to drink of the same cup with christ our lord. commanding : to hold fast what wee have , and let none take our crowne , rev. . . as if hee had said , hold fast with both hands that faith and grace which is the pledge of a crowne . promising , and fencing the heart with assurance of his presence , mitigation , deliverance , & honourable recompence , which are all strong & sure foundations grounded in his owne truth and faithfulnesse . . he hath promised his presence in sixe troubles , & in seven , in fire and water ; and , that for their strength & consolation the spirit of grace and glory shall rest upon them , pet. . . and then he doth more for his saints when he standeth by them , strengthening their faith , to suffer the pangs of death , than when he opened the prison-doors & iron gates to let peter and paul goefree . nay , the same blessed apostles were as deare to god , and god as neere to them , when they were behcaded by nero , as when the one by an angel was led out , & the other had the foundations of the prison shaken , and the gates cast open . . he hath promised mitigation : & it is much more , that christians can with joy clap their hands and sing psalmes in the flames , & professe as some of the martyrs , that the fire was to them as a bed of downe , or sweet roses , than to be led out of prison by an angel. . he hath promised an happy deliverance : for the fire shall not hurt the gold , but fine it : the flaile shal not hurt the wheat , but cleanse it : the black sope seems to foyle and fowle the cloth , but indeed makes it whiter & cleaner . there is no danger when gods battledore come on his children ; it serves but to whiten them , and parts them from their foulnesse . all the enemies cannot hinder thy glory , no more than they could christs : they may sever soule and body asunder , but neither of them from christ. they may take our soules from our bodies , or our hearts out of our bosome ; but cannot take us out of the hand or bosome of our heavenly father . . hee hath promised a most ample recompence to him that overcomes . i will give him power over the nations , he shall be a pillar in the house of god , and shall go no more forth : and christ will confesse him before his father in heaven , mat. . . oh now look often upon this happy end , if thou shalt give thy life in christs quarrell . great shall be thy reward in heaven , when a miserable life shall bee exchanged with eternall blessednesse . this of the second meditation . . consider , that thou hast christ thy companion in suffering ; yea , thou hast him an example also , who for the joy set before him , endured the crosse : nay , he endured thy crosse , & all thy suffering is but an honest duty of thankfulnesse , and a gratefull part to stick to him in trouble , whom we have followed in prosperity . polycarp the martyr at his death said thus , i have served christ . yeeres , and hee never hurt mee , why should i speake evill of him ? yea , it is but duty to maintaine his cause to death , who by death maintained our cause , & now pleadeth it in the sight of god. neither is it an unglorious service , but a precious gift , and an honourable advancement , pet. . . the martyr that sate downe with christ at a bitter breakfast , expected a better dinner , and found it . oh thinke with thy selfe , what had become of mee if christ had kept his life so fast from mee , as my corruption would hold my life from him ! if i would keep it from him to day , he may snatch it from me to morrow . if i will not give it now to glorifie god , he may take it unto punishmēt . if i give it freely once , it is not to lose it , but to receive it for ever . i see when god called abraham to sacrifice his isaac , abraham by offering him preserved him : the way to preserve my isaac , my joy , my life , is , to offer it to christ : for , then it shall not perish , but live and be increased ; and for my isaac and joy , a ram shal be sacrified , that is , only my corrupt affections & concupiscence , but my joy shall none take away . verse . for what shal it profit a man if he gain the whole world , and lose his owne soule ? or what shall a man give in exchange for his soule ? in this verse our saviour enlargeth the former doctrine by a second reason , drawn from the unprofitablenesse of winning the world with the losse of the soul ; & seems to prevent an objection , which might rise up in the minds of his hearers , thus : but wee see that this is not to provide for the safety and comfort of life , for those that care not for following thee , live at hearts ease , in plenty and fulnesse , they are on the rising hand , & are the only gainers in the world , only wee are losers , and have left all , and betaken our selves to an afflicted & despicable condition for following of thee ; why might not wee looke to bee gainers too ? to which our saviour directs his answer ; they are indeed gainers in the world , but if they were gainers of the world , there is a greater loss neer them , than all that gaine , even the loss of the soul , which as it is the most incomparable loss , so is it the most irrecoverable loss of all , but a just punishment of that man , who by losing christ wil save his own stake . for the meaning of the words . what shall it profit a man ? ] that is , what shall it any way better a mans estate ? the english is somewhat too short for the greeke , the word profit being amongst us commonly used for the increase of riches ; but the greeke comprehends also the gaine of honours , preferments , pleasures , or any other thing , whereby the estate is bettered , either indeed or in appearance . to win the whole world . ] this is spoken by way of supposition : for no man ever wonne the whole world . alexander won much of it . ahasuerus was lord over . provinces . but never any could win the whole : yet suppose a man should winne the whole world , this would fwell to a great bulk , if wee consider both what is included in the word world , & what in the word gaine the world . . by the world is meant , not only the frame of heaven & earth , & the creatures , but all that a naturall mans heart can desire in the world , or can wish for his full contentment , such as honours , pleasures , & all the delights of the sons of men : in which sense paul saith ( gal . . ) i am crucified to the world , & the world to mee , that is , i have weaned my selfe from the desire of all such worldly contents , as naturall men make their only portion ; yea , i am ever dead to such desires . this then is the meaning : suppose one man could gain all the world , and honours , & pleasures that all men on earth joyntly or severally have , yet what is it to the soules losse ? . in the gaining of the world is included , . a right & title . . possession & hold . . fruition & content . ● . a certainty of holding the whole . for all these goe to a cleare gain : yet were all this , nothing to the losse of the soule . and lose his soule . ] that is , and lose himself : for so s. luke expresseth it , ch . . . if he destroy or lose himselfe . and so by an ordinary hebraism the soule is put for the whole person : seventy soules went downe into egypt , that is , seventy persons . and the soule cannot bee lost , but the whole person must perish . and the soul cannot be but lost , when he is offended , who can cast both soul and body into hell . or what recompence shall a man give in exchange for his soul ? ] that is , no exchange can countervaile the losse , nothing in the world can redeeme the soule : as if hee had said , devise what you can , all the world cannot , nor can a thousand worlds redeeme a lost soule : and therefore , as the losse is the greatest , so it is most irrecoverable , and impossible to bee made up againe . now something is observable : . out of the manner of propounding : . out of the matter propounded . the maner of propounding is by a continued interrogation : which not onely carrieth in it more strength than an ordinary negation , but stirreth up the hearer to ponder & wel weigh the matter , as if he were to give his judgment and answer : as if the lord had said in larger speech , tell mee out of your own judgments & best understanding , let your owne consciences bee judges whether the whole world were a reasonable gaine for the loss of the soul , or whether the whole world could recover such a loss , or no. wherin note , . that the ministers & preachers of the word , after the example of christ , must not only be carefull of the matter , what they teach , but also of the manner of teaching , so to instruct , as to sharpen & set an edge on the word , so as men may bee brought to commune with themselves , and enter into their owne hearts , to whet upon themselves things delivered , to embrace that which is good , and hate the contrary . jer. . . the prophet must try their wayes : the lord set & sent him , that hee might know and try their waies . to try metall , is , to bring it to the touch ; so gods minister must bring men to the touch , & so touch upon their sins and drosse , as the guilty person may feele himselfe touched , and tryed with the reproofe . thus did nathan in the name of the lord with david his king , thou art the man , sam. . . thus the lord himself ( deut. . . ) after he had made rehearsall of manifold benefits conferred on his people , askes themselves the question , and now israel , what doth the lord require of thee ? as if he had said , think with thy selfe , and say , if he deserve not the love , feare , trust , and obedience of thy heart and life . isa. . . after the lord had shewed , how he had chosen , planted , hedged , and dressed his vineyard , hee summons them to give answer to this question , what could i do more to my vineyard ? as ▪ if hee had said , say within your selves , and be judges your selves , whether your wild grapes proceed not from your selvs , & from your own naughty disposition , & not from my want of manuring . one reason hereof is taken from the love of the minister : our love must direct particular doctrine to him , whom we would profit and help toward heaven : colos. . . pauls affection caused him to admonish not all men , but every man , & to teach every man , and to present every man perfect in christ. the other from the fruit & pro fit of the ministry , wherein god gives the learned tongue , that by speciall application the doctrine may bee brought home to every mans heart , and the heart may bee taught in wisdome . it is the life & excellency of preaching , to be an able minister of the spirit ; by the shril trumpet of the word to awaken the drowsie consciences , and set mens sins in order before them . and otherwise , let a man teach generally , without application , long hee shall teach , and his people remaine untaught : the bellowes shall be burnt in the fire , but the drosse remain still . a garment fitted for all bodies , is fit for no body ; and so is it with doctrine : or as a loafe of bread set among the children , but none can they get cut and given them . which teacheth people how to esteem of such preachers as labour in application , and hold the glasse of the law before mens faces to see their spots : namely , not as the world doth , troublers of israel , or spy-faults , or invective preachers ; nor as our libertines hold them , legall preachers . no : but ministers of gods rich mercy , whose wonderful favour it is , to send us a nathan that will say , thou art the man , this hast thou done . were not the disciples of christ preachers of mercy , and the best evangelicall preachers ? yet what sharp points had their doctrine to pricke and pierce the hearts of men , to make them cry out , men and brethren , what shall we doe to be saved ? act. . . be also contrary to the practice of the world , who most distaste that word which comes neerest to the conscience , and neerest the bad customes and fashions of times and persons : whereas indeed a good heart honours the word for nothing more , than discovering the thoughts , secret speeches , and practices : in nothing more can it be like to god ; an idiot , an infidell now can acknowledge it to bee the lords , cor. . . . god is in you of 〈◊〉 truth . what difference between gods word and mans , if it should not reach the conscience ? where were the spirit in it , if it should not discerne the spirits , and divide between the marrow and the bone ? lastly , it discovers the practice of wicked men , who shrink more at the curse , than at their sin ; and when they cannot blame or deny what is said , then to flie upon the preachers purpose and affection : so ranking themselves among those wicked ones , who rebuke the priest , hos. . . such a one wil not appeare an atheist , therefore will approve the doctrine : but he remaines an hypocrite & enemy , therefore reviles the person , and in effect rejects the doctrine . this of the first note . . in the manner note another point of wisdome , namely , in matters of much importance , as is the losing of the soule ; or else of great danger , as is the winning of the world , to use more than ordinary vehemency . the wisdome of god speakes not of tything mint and cummin , as of the weighty points of the law. neither hath every verse in the bible a verely , or a behold in the beginning , or a selah in the end . but in matters of greater intention or excitation some star is held over them , that he who reades , may consider . our lord expressing such vehemency here , shewes it the greatest matter in the world , the gaining of heaven , and saving of the soule : and that the greatest danger in the world is , the gaining of the world by the losing of the soule . can a man grapple thornes together , and not feare pricking ? can a man walk on snares safely ? and such is the gain of the world , mat. . . and tim. . . and therefore , as the end of the whole ministery is to draw men from earth to heaven ; so if in any argument , we the ministers could be more earnest & perswasive , we had need lay weight upon this ( as in this our precedent ) in haling men from the gaine of the world , to the gain of themselves , from the care of the body to the care of their soules , and from the eager pursuit of all false profits , to the purchase of the best and surest commodity , which shall eternally enrich them to life everlasting . . our saviour in the manner teacheth , how naturally wee are all of us inclined to the world , to seek it with all greedinesse , and so have need of many and strong back-byasses : in that this care is implied here to be , . the first care of a naturall man , because it is of a sensible profit & benefit : . the most vehement care , in that a naturall man sets his soule light for it : . the most insatiable , in that a man would gaine ( if it were possible ) the whole world : for , hee that sets his heart on silver , cannot be satisfied , eccles. . . and this unmortified desire for the unsatiablenesse of it is compared to the hors-leach , which is never full till he burst . neither indeed can the round world ( if a man had it all ) fill the corners of a covetous mans heart . ob. oh but many naturall men have despised the world : some philosophers have cast away riches ; and this , some orders of papists professe : and therefore every man is not naturally carried after the world . answ. i answer : . it was not hard for many to despise riches , when they saw they could not attaine them . . some by common grace , above nature , are repressed and restrained : for many such common gifts are bestowed on wicked men , for the common good of mankinde , and upholding of humane society ; and otherwise every man would bee a wolfe and devourer . . the vow of voluntary poverty in hope of merit is blasphemous , a fruit of pride , a grosse hypocrisie , and nothing lesse than poverty indeed . well said one , the purse is easier left than the will ; and if you will , you may hold it , and yet leave it . every covetous man then is a naturall man : where covetousnesse reigns and commands , there nature swayes ; and they are not only under this , but all their sins ▪ a covetous man , & a godly man , are incompatible ; no more than a man can be in heaven and earth at one time . findest thou thy heart bowed downward , and fixed on earth with full desires ? never deceive thy selfe with profession of religion or godlinesse : for , religion entertained as well as professed , . would shew thee better things : . affect thee with them as with thine owne : . order unquiet and unsatiable desires . true contentment with food & raiment , if god give no more , is the daughter of godlines . . it would make thee and all thy wealth servants of grace , employed for god , and thought best saved when well laid out . consider , and deceive not thy selfe . againe , even professors of religion , and those that in part are gotten out of the world , must espy flesh and nature still at worke , and returning upon them in this behalfe . it is a common , and too just an imputation on many , who make their profession heare ill , & their religion doubted of , that they binde up their hands from doing good , & from furthering their own reckoning , yet all this while professe a farre degree in mortification ; when , for any thing a man can see , there is little difference between them and worldlings : you may observe them in their trading and calling , as intent , as untrusty , as griping , as ordinary in the mysteries and crafts of their trade , as the ordinary worldling : move them to pious or charitable duties , you finde many of them as barren , as grudging , as penurious ; you would thinke you had a flint in hand to fetch out water . pence are pull'd from them as their joynts ; and silver out of their purses , as bloud out of their veins . here is a faint profession of godlines ; but the life , the power , the spirits are oppressed . may we not say now , their riches & cares are thorns to them ? oh that we were wise to discern how these thorns supplant and unroot the word , & while they root themselvs , undermine the counsels & exhortations of it ! how they draw away this moisture , that should preserve the growth and greennesse of christians , and keep the comfortable heat and shine of the sunne of grace from us , as thorns do ! oh see and bewaile the curse of our sin , that our earthly hearts should bring forth thorns and thistles to the choaking of the seed of grace ! and then be ever cropping or unrooting them . this of the maner of propounding these truths . the matter affordeth sundry instructions . . the more a man is addicted to gaine the world , the greater is the danger of losing his soule . they that will be rich , fall into many temptations and snares , tim. . . and surely , hee that walketh on snares , and on many snares , walketh not the safest . ecclus. . . solomon observed an evill sicknesse under the sun , riches reserved to the hurt of the owner . pro. . . in vaine is the net laid before the bird : for , she is so greedy of the bait , that shee forgets the danger , and loseth her life : so is every one that is greedy of gaine , which takes away the life of the owners thereof ( as in our new translation . ) yea so strong a snare the divell thought this , that he assaulted christ himselfe with it , and kept it for his last & most violent on-sett , if all other should faile him : all these will i give thee , matth. . . and when this would not worke , hee departed hopelesse . and what else doth our lord affirme , in saying , how hard is it for a rich man to be saved ? for first , the gain of the world commonly estrangeth the heart from god , from heaven , from thoughts and desires of it . the love of the world is an idolatry and spirituall adultery , whereby the heart goeth a whoring from god : and as the adulterer gives the strength of his body to a stranger ; so the worldling gives the strength and confidence of his soule to a strange god , the god of the world , & saith to the wedge , thou art my confidence , job . . as the idolater sacrificeth to his idoll ; so the worldling is the priest that sacrificeth to the world and mammon . and as the idolater serves his idoll , & worships it ; so the lover of gain bestowes his love , affection , service , honour , and time upon the world , to get or increase it , and thinkes all the time set apart to gods service exceeding tedious and burdensome . and is not the idolater in danger of perdition ? or else an adulterer ? secondly , desire to be rich and gaine the world stuffeth the soule with a thousand damnable lusts , every one able to sinke it to hell . this one sin brings in a band and army of wickednesses ; swels the heart with pride , deads it with security , begets a licentiousnesse and boldnesse in sinning , fils the hands with wickednesse & robbery , the mouth with oaths , curses , lyes , against god and conscience , the house with bribes and riches of iniquity , the belly with bread of deceit , usury , and oppression . in one word , it is a fruitfull root of all evill . tim. . . and a covetous person is a most vicious person ; no sin will he forbear , that may bring him in gain : he is a fit anvile for the divell to forge & hammer out any mischievous device upon ; as in the examples of ahab , balaam , judas , demas , all carried in the violent stream of this sin to hainous acts against their consciences . and doth not so cursed a root endanger the soule ? thirdly , desire of gaine threatens danger and singular detriment to the soul ; because it brings it almost to an impossibility of repentance and solvation : matth. . . it is easier for a camell to passe through the eye of a needle , than for a rich man to be saved : the reason is , because it commonly frustrates the meanes of repentance and salvation . our saviour noteth it in those two parables , mat. . that all the seed cast among thornes of worldly cares is choaked : the thorns hinder the sun-beames from shining on the blade and stalke , and unroot it within . and , what was it else , that kept men from the supper of the great king , but buying of oxen , marrying of wives , and other worldly occasions ? what pulled good martha from the feet of christ , and from hearing his gracious words , but distractions about many things , which made her forget the one thing necessary ? doth not our experience shew us , that of all other men , worldlings , who are in their thousands and ten thousands , are most dull and uncapable persons in spirituall things ? call them to workes of justice , piety , mercy , neighbourhood , to uphold the worship of god , to exercise bounty and beneficence , wee speake to deafe men , and shall as soon persw ade the pillars they sit by . if they come to church , and heare , and get a little understanding , and be convinced , and prick't a little , the cares of the world choake all presently , and their covetousnesse suffers them not to profit by any preaching ; as the prophets , ezek. . . of all men the bitterest enemies , and scorners of their teachers , are covetous men . if christ himselfe should come and teach them , they would scorne him . these things heard the pharisees , and mocked him : for they were covetous , luke . . they pretended other things against christ ; but it was their covetousnesse that kept alive their malice . fourthly , as it keeps ou● grace in all the meanes of it , so it eates out & casteth it out of the heart ; as the lean kine ate up the fat , and were leane and ill-favoured still . how many apostates and revolters confirme this truth , who in their lower estate could reade , pray , keep the sabbaths , and their private watches with god , could instruct their families , and use diligence in good waies & meanes ; but now resemble the moone , which never suffereth eclipse but at her full , and that is by the earths interposition between the sunne and her selfe ? better had it been , that these had never seen penny of their wealth , than to have exchanged such things for it . and is not the soule now in danger ? quest. is it not then lawfull to labour for riches , for our selves and ours to live well and honestly in the world ? answ. god hath enjoyned man to labour , and consequently , permitteth him the reward of it for the sustaining and upholding of himselfe and his family . againe , there is an honest care for the family , which is part of a mans calling enjoyned by the apostle , if any man provide not for his family , hee is worse than an infidell , tim. . . but the thing condemned is the seeking of the world . out of order . . out of measure . . the former , when we seek it in the first place , as that which wee can worst want ; when the unbeleeving heart saith in it selfe secretly , i must attaine this and that profit , and pitch of estate , i must compasse such and such a project , and then i will become religious and devout : contrary to our saviours counsell , matthew . . first seeke the kingdome of god. . out of measure : both seeking more than is sufficient , and with more care and affection than is warrantable : when for the matter , nothing is sufficient for their desire , but they are as the grave and horse-leach , and say ever , give ▪ give , eccl. . . he that loveth silver , shall not bee satisfied with it . and for the manner , their care is immoderate , cutting , distracting the heart , engrossing the thoughts and desires from better things , extinguishing faith , consuming the time , deadning prayers , cutting off testimonies of love , resolving to part with nothing for christ , and to suffer ▪ lesse for him if it were possible ; and in a word , not knowing any moderation . object . but then we are in good case , and none of us so bad . ans. it is hard to find a man not entangled for wealth , or by wealth ; and the lesse the danger is seen , the more it is . all which may lead us into our selves , to take notice of our pronenesse and propensity to this sin , which no man willingly confesseth , and those that are deepest in it , and swarm with all sorts of evils flowing from it , doe least discern it in themselves . for why ? . the apostle ( thess. . . ) calleth it coloured covetousnesse : it maskes and hides it self by many subtle evasions . . it is an inward sin , lurking in the spirit of a man. . the dust of earthlinesse putteth out the eye of the minde , or at least darkneth the understanding , that it doth not easily discerne it . yet , must we be convinced of it in our selves , and of our danger by it : for first , while we have more care for earth than heaven : secondly , while wee more joy and trust the meanes than gods promises or providence : thirdly , while we can compasse our gain by fraud of speech or deed : fourthly , while we are remisse in meanes of salvation for love of the world : fiftly , while wee are distracted and discontented with the things we have . all the world may see our conversation is not without covetousnesse : and where is he that can say his heart is cleane ? let us therefore bewaile our selves , who thrust our selves into such dangers by so base a vice as should bee found in none but heathens & infidels . also it may moderate our delights in these outward things : we think our selves happy & beloved of god , when wee prosper in the world . we rejoyce in our wealth & in-comes , and beare up our head aloft , because wee have gotten more than many others . but may not many see in their wealth , how they have endangered & hazzarded their souls ? how many do highly conceit of themselves , & are well conceited of by others , because they are rich ? but if either themselves or others should see how farre off salvation they are by means of their riches , they would soon change their note and minde : and why may they not see this ? is not the word a dead letter to them , or choaked in them ? is not christ kept out , & his spirit beaten out by the god of the world ? are not religious duties laid aside ? & they so much the more forgetfull of god , as he is more bountifull toward them ? is there not as much crop of the seed sowne in a thicket , or a thorne hedge , as of fruits of grace from them ? likewise it may moderate our sorrows in afflictions , in losses , & in the bitter suffrings here below : seeing thereby the lord weaneth us from the world , and from the love of those things which are so dangerous to our selves . well we may as children cry , when the father takes away a knife from them : but it is our safety to want what may hurt us so much . lastly , let it moderate our desires , to use the world weinedly , even as the mariner the sea , he cannot leave the sea , only he must avoid the rockes and dangers . quest. how ? answ. by foure rules . . labour to descry those rockes : note the fearfull attendants of this sinne , how easily it swalloweth unlawfull things , what mischiefes usher it , and are perpetrated for mony ; the poore shall be sold for shooes , their faces ground , justice perverted , little and false measures , great and unjust prices : balaam will curse , gehazi will bribe , demetrius will cry downe paul for his images , judas for a little mony will sell his master , and christians will deny their profession for a vile price : here is mammon of iniquity , the next odious name to the divell himselfe . . consider the distance of that we desire , and that we hazzard for it : in the vanity of this life , and the eternity of that wee expect ; in the basenesse of earth which we covet , made to tread under our feet , and the precious soule of man , which is from heaven , and hath no earth in it : nay , god hath made the body of man upright , and his face lifted up from the earth , that hee might conceive how high his soule should be elevated from it . and why should he take that into his heart , which the lord hath cast under his feet ? . labour to esteeme of the world , as israel of manna , and that wealth is but for the day ; and if this dayes gathering or labour will serve this daies food , so shall to morrowes labour supply for to morrowes meate : esteem it a moveable , but god is the portion : esteem it a meanes , but man lives not by bread onely , mat. . . god is our life , and the maintainer of it : why then doest thou not cast over thy care to him , and confine it to the day ? hee gave thee thy body , will hee not give rayment also ? hee gave his sonne for thy soule ; will hee then deny food for the body ? he made the mouth ; and will he not give meat ? doest thou trust him for the salvation of thy soule , and not for the provision of thy body ? for heaven , and not for earth ? . pray to finde the extreme need of christ and his righteousnesse , and that all other things are but conditionally necessary . pray that god would incline thine heart to his testimonies , that it may be so much the more drawn from covetous cares which are opposed to all gods commandements , psal. . . pray for wisdome to conceive thy selfe a stranger and pilgrime here , so to intend principally thy departure hence : for ere long , gather as fast and as dangerously as thou canst , the poorest mans omer shall be as full as thine . so of the former point of instruction . . many christians do not only endanger , but even lose their soules for the world : so our saviviour implyeth : numbers of men , to winne the world , do lose their soules . and though a man would thinke , that no man were or could be so mad , as to part with his soule on such base termes ; yet millions of men exchange heaven for earth , and barter away their soules ( not for the whole world , but ) for an handfull of earth . as for example : . he that loseth christ , loseth his soule . but for the winning of the world many lose and forgoe christ. the yong man left christ , because hee had great possessions , mat. . . many of the jewes heard christ , knew him , and beleeved in him , but durst not confesse him , for that they feared to be losers in the world , joh. . , . and thus doe all they , who being convinced in themselves , and having some good affections joyned to illumination , yet give the day to the world , and the night to christ. great and rich men dare not be seene in the profession ; when poore fisher-men come by day , they dare not come by night . . hee loseth christ for the world , that giveth priority to the world above christ : as the gade●ens preferred their hogges before the presence of christ : and as esau preferred the broth before the blessing . he onely hath wonne christ , that esteemes all ▪ things as drosse and dung in com parison of christ , phil. . , . the wise merchant that found the pearle , lost all to buy it . the disciples left all for christ. but easily may we see , how millions of men undervalue christ in comparison of the world : for , first , what is the chiefe labour , studie , time , costs and paines of men employed upon ? is it not for the food that perisheth , and profits of the world ? in the meane time the labour for that durable food , and the manna that came downe from heaven , is either none or formall , sleight , seldome . secondly , how are the affections of men generally bent ? is christ their chife joy , or treasure ? hath . shee gained their thoughts ? delight they in his love , more than in life ? or see we not the multitude preferre the world before their chiefe joy , set their hearts upon it , doat upon it , their thoughts runne first and last , and all day long after it , with unwearied delight and comfort ? when in the meane time they banish thoughts of christ , of their treasure , portion , and country in heaven . how doe most men feare the losse of the world , more than the losse of gods favour , their soules , and salvation ? how doe they more grieve and sorrow in a trifling losse of the world , than when by sinne gods favour and the grace of christ is forfeited ? thirdly , how do the speeches of men bewray them to bee worldlings ? and if the speech be according to the abundance of the heart , christ hath small roome there . esa. . . the niggard speaks of niggardlinesse : and joh. . . they speake of the world , and the world heareth them . but how long should a man watch in vaine for a ●avorie word concerning christ , or the salvation of their soules ? or speake to them the language of canaan , it is hebrew ? or thrust in a savory speech , of god , his word , or grace , how strange and unwelcome is it ? their pennes tell us , that their hearts indite no good matter . is not this to undervalue christ in comparison of the world ? or is this to be a pilgrim , or to possesse , or rather to bee wholly possessed of the word ? object . there is no man , whose ordinary theme is not more of the world , than of god or christ : and will you therefore conclude , that there is no man but loves the world better than christ ? answ. . wee are all more carnall than spirituall , and therefore our thoughts and speeches , will be wandring : but wee must not please our selves herein , but mortifie and subdue carnall words as well as desires , and groane under this corruption : for , is it not a wofull and wonderfull errour , that earth and perishing things should more affect and possesse us , than the great things given us of god in christ ? secondly , i grant wee have callings , and earthly affaires , which tye us ordinarily to speak and thinke of such things : but the speciall calling of a christian must bee ever subordinate to the generall , and in all earthly businesse a man must carry an heavenly minde . god gives no leave to be earthly-minded , even while a man is earthly-employed . thirdly , the speaking and thinking more of a thing upon necessitie doth not ever argue more love unto it , but the speaking and thinking of things out of the valuation of judgement : for instance , a workeman thinkes more of his tooles , and an husbandman speakes more of his husbandrie , than of his wife or children , because these are the object of his labour ; but it followes not , hee loves them better , because he doth not in his judgement esteeme these better . now let a christian preserve in his judgement a better estimate of christ , and heavenly things , and his speeches in things earthly will still preferre that , and runne upon it . so of the two former proofes . thirdly , he loseth his soule for the world , that for wealth or by wealth hinders his owne salvation : as numbers doe by unlawfull getting the world , falling downe before the divell for it : wealth is even the divels wages for some sinne committed , being either gotten or kept by evill meanes , or against good conscience , viz. either in the use of an unlawfull calling , or by the abuse of a lawfull . of the former sort are such as live by dicing houses , filthy houses , and the like places of hellish resort , which may be rightly called the divells houses of office . and those that live by unthriftie gaines , by usury , magicke , making the instruments of pride and sinne , or a calling to which they are not fitted , as insufficient ministers , who runne but are not sent , because they are not gifted : god need not send a message by the hand of a foole . of the latter sort are , first , those that enrich themselves for doing a dutie which they doe not , as grosse non-residents , that feed themselves , but not the flocke : or for doing that they ought not to doe , as lawyers , who take reward for pervertings equity and right , or perhaps are fee-ed on both sides , by one to speake , by the other to hold their peace , or as good . secondly , tradesmen that use false weights , measures , words , wares sophisticall and insufficient : as many who rise by cousenage , and the craft of their trades , by lying or swearing : or by trickes in bargaining abuse the simplicitie or necessitie of men : especially by promise breaking , and slipperinesse in contracts ; and by breaking up their estate to defraud men , and cheate their creditors : an horrible theft , and an arrow shot lately from hell to the overthrow of many : they wil be sure of a rich bootie , that shall make them gentlemen-theeves ever after , when their poore fellowes , who never did halfe so much hurt , goe to the gallows . thirdly , in the same sort and ranke are painters , that make idolatrous or filthy inflaming pictures , as so many wanton and alluring harlots : stationers that sell filthy and lascivious pamphlets , the divels trumpets to spread his poyson and uncleannesse : all these will one day prove heavie gains , when the eye is open to see the soule lost for getting such an handfull of the world . here is a great deale of the mammon of iniquitie , as profitable as judas his thirtie silver-pieces . we come now to the lastproof . fourthly , hee loseth his soule for the world , that by the world casteth himselfe back in the way and meanes of salvation : as , first , when his wealth blocks up the way of salvation , becomming thornes to choake the word , or as water to quench zeale , or as weights oppressing the motions of the word and spirit : when riches distract the owners , not suffring them to keep watches with god in reading , prayer , meditation , and the like godly exercises : when they are incentives to pride , and back-byasses to repentance , &c. secondly , when they are perverted to hold men , and uphold them in a course of sinne and damnable lusts , as riot , gaming , drinking , whoring , pride , idlenesse , or the like : or when men waste them in contentions and quarrels needlesly , as some penurious snake that cannot finde a groat in many yeares to uphold the ministry , or any good motion , yet can finde pounds and pieces good store , to spend against his minister or neighbours , to compasse his rotten and crooked wil. but it is good to consider the doome of such wicked servants , that have thus wasted their masters goods : bind them hand and foot , cast them into hell , there shall bee weeping , and wailing , and gnashing of teeth . now conclude from hence , that there is no hope of thriving by iniquity , or indirect meanes of getting wealth ; because gods curse goes with it , and the plague ever accompanies it : as if a man should eat good cheere , but in a plaguie house ; or weare silke and sattin , but it is all infected apparel ; or as a felon by robbery gets a bag of money , but hath for it lost his life , & is pursued with huy and cry to be apprehended for judgement : hab. . . thou increasest that which is not thine . but suppose it were thine by good meanes , it is but as thicke clay wherewith thou loadest thy selfe , as a pack-horse that hath no other benefit of his load , than the heavie burden of it . what were a man richer for an estate never so great , if he were sure it should all bee suddenly consumed by fire ? yet such is the wealth of wicked worldlings , who are well-pleased without any other portion : the curse of god as a spark of fire kindles in that estate , and moulders , and consumes it , that oftentimes not the third or second heire rejoyceth in it . and it will bee wisedome to consider , whether fraud and guile have not brought such a guest as povertie , into many houses . looke upon shifters , gamesters , couseners , and deceitful persons , who by all their trickes and shifts profit themselves little or nothing in their estate , and cannot shift off contempt , reproach , and beggerie : and many unjust persons who have risen and ruffled by deceitfull courses , have as suddenly sunke and withered ; and no reason could be imagined , but the falshood of their foundation , and a secret and insensible curse of god , fretting the very timber of their houses ; sometimes in their owne dayes , sometimes in their heires after them , wasting and consuming as wickedly and speedily as ever their father , got it ; whereof our age affoordeth many fearefull examples . now if god have spared the arrest of those goods forfeited by falshood , speedily labour to prevent it by repentance , by mercy , by restitution , by reformation . never trust to rise by that , which so many others fall by . thinke not to turne that to a cleare gain , which is to all others a losse : yea , and the greatest losse to thy selfe , in earthly things and heavenly , in body and soule , nay , of body and soule , which is the greatest of all losses , and most irrecoverable . againe , our care must be , to be so far from losing our soules for the world , as that by the world we further the salvation of them . first , for that god gives not these things as snares and hinderances , but as staves in our hands to helpe us in our way , and as a prosperous winde to him that is sailing to heaven . secondly , he hath commanded us to honour the lord with our riches , pro. . . to use them as our masters talents , to our masters advantage : to use them as our servants : and a slave is intolerable , when he takes on him to rule the house , especially when as a rivall he wooeth his mistresse to gaine her love from his master : so riches are good servants , while servants ; but if they allure the soule , and withdraw the heart from the husband , they must be turned away . thirdly , what a lamentable thing is it , to pervert the good gifts of god to our owne perdition ? as for a glutton to kill himselfe with that which should preserve his life . quest. but how may i by riches promote mine owne salvation ? answ. first , make friends of them , to helpe thy selfe into everlasting habitations , luke . . first , make god thy friend by maintaining his worship , and the persons and places belonging unto it : buy the meanes of grace , and settle the ministery : buy the truth and sell it not . once the people brought too much to the tabernacle : but the fault is now on the contrary side : see exod. . . and pro. . . secondly , make christ thy friend , by relieving his poore members , whom wee have alwayes with us , not onely to exercise their humility and patience , but also the mercy and liberality of the rich : and christ acknowledgeth , what is done to them is done to himself : and who would not relieve christ , if he stood in need ? thirdly , make the poore thy friends , that they may receive thee , by their prayers , and testimonie of thy charity . the loynes and bellies of the poore blessed job : obadiah fed the prophets of god : dorcas made garments for the poore : cornelius his almes came up before god , and obtained a remembrance . fourthly , make all men thy friends ; to do good and distribute , forget not : for with such sacrifices god is well-pleased , heb. . . doe good unto all , especially the houshold of faith , gal. . . how fit is it , that the necessities of men in want should bee relieved by such as are laden with super fluities , to this very end , to doe good to others ? ▪ for the gathering of wealth should be like the gathering of manna ( exod. . . ) whereof some gathered more , and some lesse , but so as hee that gathered more , had no overplus , and hee that gathered lesse , had no want . fiftly , make thy selfe thine owne friend , by laying up a good foundation in good works , by an hopefull and liberall seed-time : for he that soweth sparingly , shall reape sparingly : and by workes of mercy further both thy reckoning , and reward of mercie : all which blessing and reward they wilfully deprive themselves of , who neither for their masters honour , nor the good of their fellow-servants , no nor for heaven and salvation it selfe , will part with any thing ; but in stead of blessing lay up judgement mercilesse for themselves , shewing no mercie . so of the first meanes . secondly , use riches to serve god with more cheerfulnesse , and with a good heart in the midst of abundance . a rich man may have more freedome to enjoy the word , more time for meditation , prayer , reading , and godly conference ; which time and spare houres the poore want , who are bound to their daily labour ; and must not bee spent by the rich in riot , in lusts , in gaming and idlenesse , but in doubling their measure of grace , and labour in the meanes of grace , reading , hearing , praying , meditating so much the more , as god hath freed them from the incessant labour , care and travell of others . for , if thou hast so many spare houres , thou must give account whether thou art richer in grace , according to the proportion of those houres , than those that have no such release from their labour . but in stead hereof , how have the things of the world thrust in upon many , to take up their thoughts , to unsetle good resolutions , to resist good motions and duties , to justle out the course of fruitfull conversing with god! oh what hurt have their soules sustained in all these particulars ! thirdly , draw out of these outward things a spirituall use : for else the beasts use them as fruitfully as wee . for example : when i see my selfe or others so intent to treasure in earth , i must turne mine eyes upward , and say to my selfe , alasse , what am i doing ! i professe my selfe chosen , and called out of the world , that i am a citizen of heaven , that i am risen with christ , &c. and must i drowne my thoughts in earth , and not seeke things above ? i professe the pure religion , which keepeth it selfe unspotted of the world : and being called out of the world , i must in the world looke for affliction which ever attendeth the chusing of the better part : i must not now live after the cours of the world , as in times past : i am crucified to the world , & the word to mee : i cannot serve two masters , commanding so contrary things , nor share my heart betweene god and the world , nor have one foot in heaven , and another in earth ; sinfull pleasures will never suit with spirituall joyes and delights . againe , doe i cast mine eyes upon my own or other mens full cups , and large revenues ? and is my earthly heart working it owne contentment in the abundance of outward blessings ? now must i checke it , and bend it backward , and say to it , alasse , what will it availe mee to leave barnes full , houses full , chests full of treasure , and carry my soule emptie away in respect of true grace ? and thus , one way or other , a good heart may still helpe it selfe by temporalls . . labour to hold and use them alwayes : first , in christ , by whom our right is restored unto them : secondly , with christ , accounting himselfe the chiefe treasure , and his grace and service the one thing necessary : thirdly , for christ , employing them to his glory , and the benefit of our selves and others his members . a notable meanes by riches to further the salvation of our soules . lastly , consider seriously the reason of our saviour , saying , there is no profit in that wealth for which a man loseth his soule , or by way of question , what shall it profit a man to winne the whole world and lose his owne soule ? first , they are not able to make his person better : they make many a man worse , but can make no man better : or better they can make him , that is , of better place among men , who measure goodnesse by goods , but not the person better before god : for , did they better a mans person , why have the worst most store of them ? how is it that my lord esau goeth strutting with foure hundred men at his heeles , and poore jacob comes creeping and crouching unto him ? why doth pharaoh sit on the throne , and his iust is his law , and moses and aaron humble suiters unto him ? why doth nabal abound in superfluitie , and david become his petitioner for some reliefe ? why are false prophets set up at jezabels table , and elias the meane time in commons with ravens ? or if they were so profitable to better a mans person , why did not christ furnish his disciples with them ? why did hee forbid them to possesse gold or silver ? why must judas have the bagge , while peter saith , gold and silver have i none ? . though they can thus farre better a mans outward estate in temporalls , tha● he hath what to eate and drinke , and put on more than others , which not onely poore men enjoy in some good measure , but the very brute beasts themselves also : yet what can they profit a mans inward estate ? can a jewell buy faith , or repentance , or pardon of sinne ? can cloathes of gold get a suit from god , or the spirit of god , or the hearing of prayer ? nay , do not riches rather hinder all these ? thirdly , though they seeme to profit a man for a time , yet when hee hath most neede of them , they faile him ; and prove most unprofitable , and either fly away as very vagrants , or , if hee hold them in his hand , and leane on them , they become very ●eeds , which breake and pierce the hand that holds them . see some instances . first , in time of danger , and gods visitation : when they have caused us to forsake god our helpe , they prove helplesse : . sam. . . they are called vaine things which cannot profit us , nor deliver us , because they be vanities : pro. . . riches avayle not in the day of wrath , that is , they cannot stop or hide from gods judgement , they cannot wall out the plague , nor the sword , nor the famine . the full purse never kept a man from the robber , nor the full chest from the theefe . indeed in time of peace and frozen securitie , they may as ice beare us up a while : but when the fire of gods wrath comes , they melt under us , and leave us in the suds : compared therefore to the brookes of arabia , that for one time of the yeare are covered with ice , and the other part dryed up with heat , when the passenger hath most need of them ; job . . zeph. . . silver and gold cannot deliver in the day of the lords wrath : nay , they are so farre then from being helpes , as they are heavie burdens to the owners , as ezek. . . the rich man shall cast his silver away , and his gold shall be farre off : nay , the greater his wealth is , the greater plague , the greater griefe , and spoile awaites him : as a tree that hath thicke and large boughs , every man desires to lop him . and how many have wee knowne overthrowne by the finenesse of their garments , who if they had had a shorter traine , had in likelyhood stood out many yeares longer ! remember that riches have wings : under which let the master hide himselfe a while ( as esa. . . ) making falshood his refuge , and hiding himselfe under vanitie : yet with these wings will they fly away , like a runnagate servant when his master hath most need of him . secondly , in time of sicknesse they are unprofitable . the honourable garter cannot cure the gowt , nor the chaire of estate ease the collicke , nor a crowne remove the head-ache . can a man by all his wealth buy a good nights sleepe ? can it help him to a good stomacke ? or free him of one shaking or burning fitt of an ague ? nay , as wormes breed in the softest woods , and cankers in the most sappie trees ; so softnesse , idlenesse , fulnesse , intemperance , and effeminate delicacie in the rich , procure peculiar and most incurable diseases . thirdly , in the day of death they cannot profit : job . . . what hope hath the hypocrite , when he hath heaped up riches , and god takes away his soule ! for as they cannot help to life or birth ( in which case some would give thousands or millions for an heir ) so they cannot help in life to put off death . doe not princes fall like others , and these gods dye like men ? could all the rich mans wealth hold his soule one night ? no , the foole found his life stood not in abundance . it is righteousnesse , not riches , that delivereth the soule from death , prov. . . nay , at death they bring much bitternesse : for it is as great a pang of death to part with wealth , as to part with life : so as a rich man without better hopes dyeth a double death here : and one miserie abides with him , that while he leaves his wealth , hee carries his sinnes with him , occasioned in the getting , keeping , and disposing of them ; these lye downe in the dust with him . fourthly , after death they profit not : they cannot keepe the soule from hell , nor ease that torment one moment : they cannot keepe corruption from the body : open the grave , and see if thou canst discerne a difference between the rich and poore : tell me if the wormes spare either of both : but if the living be wronged by cost about embalming , entombing , or the like , it is but a corpes still , no sweeter to god , if not sweetned by the embalming and buriall of christ. fiftly , at the day of judgment the whole world cannot profit a man , being then set on a light fire ; then shall gold and silver , and precious stones , and common stones be all one : the judge will not be corrupted , nor can causes be gilded , nor sentence pronounced according to our wealth in goods or lands , but according to our graces , & riches in good workes : this will be then the only profitable wealth ; not gold in our chests , but faith and pietie in our consciences , shall avayle us : and , not that we had abundance , but that wee were abundant in faithfull dispensing , shall be our acceptance . pro. . . hee that followeth righteousnesse and mercy , shall finde righteousnesse , life , and glory . and now after all this say , what profit is it to winne the whole world , and lose his owne soule ? or what recompence shall a man give for his soule ? two meditations arise out of these words . . the soule of a man is a most precious and invaluable thing : seeing all the world gained is not comparable to the losse of one soule : pro. . . it is called the precious soule , or life of man. see it farther , . wayes : . consider the soule in it self : it is a particle of divine breath : not created as bodily things , consisting of matter and forme , but inspired of god. for the soule is neither traduced from the soules of parents , and much lesse generated of any corporall seed or matter , but the lord that spred the heavens , and founded the earth , formed the spirit of man within him , zech. . . neither was it created without deliberation of the whole trinitie . gen. . . let us make man in our owne image , or likenesse : as being the exquisite master-piece above all other . . behold it in the faculties of it , and wonder that god should put in such a piece of clay so divine a soule : and that , not onely in regard of supernaturall qualities , of holinesse and righteousnesse , in the entire nature of it ; but also in respect of natural qualities and operations , resembling god in his understanding and wisedome , it hath a facultie to understand and know him whom it ought chiefely to love , and is almost infinite ( at least , insatiable ) in seeking knowledge ; a facultie to will , even that which god willeth , nor resteth it in any thing of this life , nor is contented with any thing below , but willeth principally things beyond the sight , blessednesse and happinesse , and respecteth good estimation after death ; and so argueth it owne immortalitie , as god is immortall : a facultie of conscience , that stands in awe to sin though none looke on , or citeth the person before gods tribunall , as belshazzar and felix who trembled . it hath likewise all his operations above sense , to love god , feare god , beleeve in god , embrace religion , meditate on heavenly things : with an aptnesse to proceed in the knowledge of god , which other inferior creatures cannot doe . . behold it in the end of it : it was not made for the body , but the body for the soule , and , not onely to be the tabernacle of the soule to dwell in , but the instrument of the soule to worke by : for the soule tyed to the body cannot put forth his faculties without organs and senses of the body , to expresse love and dutie unto god. but , the primarie and proper end of the divine soule is , to live to god in this life , and with god in the life to come . fourthly , behold it as redecmed by christ , and created again to gods image . what a price did god and jesus christ set upon it ? what more precious than the blood of him that was god ? the ransome of the soule must be a bove all corruptible things , pet. . . also as it is sanctified by the spirit : what can bee comparable to his unmatchable graces ? no pearles are to be compared to wisdome , to precious faith , to the feare of god which is a rich treasure . and if the hangings bee so precious , what may we thinke of the roome ? then bee so much the more warie to shunne any thing that may hurt the soule . we esteeme our naturall lives precious : and therefore are carefull to avoyd whatsoever is prejudiciall to the body . but the divine nature of the soule , & the excellencie of it above the body , calls for more care and watchfulnes about it : as , . abstaine from fleshly lusts which warre against the soule : ( pet. . . ) beware of inward uncleannesse and impuritie , the projects of the flesh , pleasures of the flesh , or pleasing of the flesh , which savoureth not the things of god , but fighteth against the spirit : rom. . . and lusteth against it , gal. . . once already it hath robbed us of gods image and our owne happinesse : and cannot but serve us so again , if we listen unto it . . beware of earthly lusts , worldly desires , and seeking after these transitories which drowne the soule in perdition , tim. . . how carefull will a man bee of falling into a whirlepit , where if good helpe come not in time , hee is sure to bee drowned ? it is the word there used : noting a certaine danger of drowning in a well or pit : and such a danger as covetous rich men seldome or never get out of . . beware of false doctrine , errours , and heresies against the truth received , which are the poyson and plague of the soule . a man would not for a world drinke a draught of poyson : and a carefull christian will not willingly drinke-in any poysoned or infected doctrine , which is infinitely more deadly to the soule , than the other to the body . . beware of all sinne , but especially of sins against conscience , which are called wasting sinnes ; and of david , prevailing sinnes , psal. . . presumptuous sins make great gashes in the soule : no sword can so gash and cleave the body . who would not avoid a mortall wound from a keene and mortall weapon ? every sinne is a mortall wound , but these farre more desperate and incurable . againe , is the soule so precious ? then the murder of the soule is the most horrible sinne that can be : to destroy the body of a man , is to destroy gods image : yet a greater sinne to destroy his soule . ah fearefull sinne of non-residencie , which destroyeth so many soules ▪ for if vision faile , people must perish , prov. . . the carelesse neglect of so many soules as are under our charge , is a fearefull , and unregarded sinne . nature teacheth to prevent death and mischiefe from the bodies of all that are within our gates , even beasts themselves : and shall wee do no more for our brethren and bowells , than for our beasts ? never a soule thou standest charged withall , but if it miscarry by thy default , thy life shall goe for his life : see king. . . and ezek. . . on the other side , is the soule so precious ? then the saving of a soule is one of the best and highest workes of mercy , and shall receive the best reward : to shine as the starres in the firmament of heaven , dan. . . how should this stirre up the ministers to diligence in preaching , so to feede and save soules ? the gaining of one soule is above the gaine of the world . therefore as the lords nourses be ever laying out your breasts , and afford the lords children his owne provision , in the word and sacraments : labour to bring them to faith , by which they receive the food : and pray for the spirit , by whose heat it is digested and turned into the nourishment of the soule . how should it excite parents and masters to tender the precious soules of their children and servants , to winne them to god by instruction , counsell , prayer , example , every way helping them out of sinne ? the chiefe love and care should bee set on that , which is most precious . but great is the sinne of most men , who no more regard the soules of their children and servants , than if they had no soules at all . how should it stirre up able men to set up and hold up the ministery every where , according to their power , which is the highest worke of mercie tending to save soules ? ordinarily rich men at their death give ( if any thing ) to hospitalls , or workes of charitie to the poore . and these workes of mercy to the bodies of men , being fruits of faith , are worthy evidences of the power of the gospell , and shall not want their reward , mat. . . but if any man would runne at the best prize , and doe a worke of truest mercie , doe it to mens soules , provide for their instruction , get them food for their soules , and the cloathing of christs righteousnesse : this is the better part , ( luke . . ) to shew mercy to the more precious part : the saving of one soule is a more happie worke than the provision of a thousand bodies : that must bee done , and this not neglected . more : how careful should every one be for his owne soule , which is here prized at so deare a rate ? all other things of price we are charie of : for our bodies we are excessively carefull , both to free them from annoyance , and supply them with abundance of good things : how much more would we doe so for our soules , if wee prized them above our bodies ? but generall is the folly of that foole in the gospell , luke . . who provided for every thing but his poore soule . consider : even in this life the welfare of thy body depends on the good estate of thy soule : and if the soule bee well provided for , and saved , the body is sure to be saved too . remember the promise , exod. . . if thou cleavest to the lord , hee shall blesse thy bread and thy water , and take all sicknesse from the midst of thee . and the keeping of the words of wisdome is life to those that finde them , and health to their flesh , prov. . . hence the godly in death were ever and onely carefull of their soules : as steven ( act. . . ) commended his soule into the hands of god : and christ , himselfe , his spirit into the hands of his father , ( luke . . ) not mentioning their bodies : they knew one cure implyed the other . lastly , note the madnesse of men undervaluing their soules , and exchanging them for an handfull of earth , when indeed the world cannot profit them after this losse . once adam and all his sonnes exchanged an innocent estate for a sinfull abd miserable : and so it is still . and with the prodigall sonne , wee forgoe willingly our fathers favour for harlots and harlotrie , our fathers house for a strange country , our fathers bread for huskes . what an extreme folly this is , appeareth thus : lay a man the wealth of a kingdome , a crowne , and all the world in his hand for his life , he will not forgoe it at any hand , but will readily say , what will all this doe mee good when i am dead ? hee is wise to esteeme his life at an higher rate than the whole world , because all the world cannot recompence or make up his losse . but offer him a morsell of unjust gaine , or a slight unlawfull and stolne pleasure for his soule , hee makes a present exchange : ah seely man , whose soule is so small a moate in thine eye , which a thousand worlds of men and angels could not redeeme ! god set it at the highest rate : and the divell would give a whole world for one soule : but thou countest it not worth any thing . hell shall be filled with soules at a cheaper rate , than one soule can get to heaven by . so of the first meditation . the second is this : for a lost soule there is no remedy nor recompence : all the world cannot redeem a lost soule : for a soule not yet quite lost , may be a recompence by the blood of christ ; but for a soule lost is no remedie nor ransome , no not in christ himselfe . to conceive this , consider , what is the estate of a lost soule . what it is , that being once lost makes it irrecoverable . the worthlesnes and impotencie of all earthly things to help it . for the first of these : see what goeth to the losse of a soule . . there is the losse of gods favour , fellowship , and presence ; whose favour and presence is better than life : for with him is the well of life . and not that onely , but the soule is thrust under gods most heavie displeasure , and his hot wrath , which is a consuming fire . . the losse of jesus christ , and all the benefits of his redemption : and so the soule is cut off from remission of sinne , to which onely belongeth blessednes ; from imputation of righteousnes , which only entitleth to life ; from the dignitie of adoption , to which only belongs the inheritance ; from the benefit of christs intercession , that hee will not so much as pray for such . now the soule lying without christ , lyeth under the whole rigour of the morall law , under the curse and sentence of condemnation and malediction , for provoking so high justice ; and under the power of satan , as a jaylor , holding the sinner unto execution in everlasting chaines . . the lost soule hath lost the blessed presence of the spirit of god , which is the soule of the soule ; and as the sunne to the world , so is hee to the elect for light and comfort . there is a losse of the spirit in all his saving offices : his illumination , further than to make them unexcusable : his consolation and joy , having left them to eternall horrour and heavinesse : and his assistance of leading them into all truth , or raising requests in them . thus wanting the spirit , they want all degrees of mortification , from first to last , in life and death . they are layd under the whole power of their vain conversation , & under all the corruption of the present evil world , that they may eternally lye under as much power as guilt of sinne . . there is the losse of heaven and happinesse , and that eternally : and not that onely , but the sense of horrible torment , expressed in scripture by unquenchable fire : which notes them infinitely miserable , in the eternitie and durance of most exquisite torments : for their worme dyeth not , and their fire goeth not out , esa. . . and they have no rest , but the smoake of their fire ascendeth continually , rev. . . so as they shall seeke death , but shall not find it : their very being is a punishment . next , what is it , that makes the soule , once lost , irrecoverable ? . an invincible wicked and hard heart , setled upon sin , and sending out all cursed practises of lying , swearing , despighting grace in the means and bringers , crueltie , injustice , vaine confidence , and all manner of sin . they that doe such things , are shut out of the kingdome of god , and of christ , . cor. . gal. . . for such be wray themselves given up of god to a reprobate minde , calling good evill , and darknesse light ; whose consciences are seared against all goads and prickings of the word : no counsell or admonition toucheth them , nor troubleth them : all the threats and menaces of the law are to them as iron-weapons to behemoth , esteemed as straw . here is a man in a lost estate . judas is a lost son of perdition : how know you him ? all the counsels and admonitions of christ are lost upon him , nothing workes upon him for reformation : and obstinate pharaoh will be broken all to pieces , before the powerfull ministerie of moses and aaron can bend him . if we meet with such knottie pieces , on whom in vaine wee breake many wedges ; who , if moses and aaron were immediately sent with as many miracles as messages , or if christ himselfe in person should perswade with them , yet still would remaine obstinate , alas , what remedie ? who can save a lost man ? a man that will not bee saved ? a man that chuseth death , must dye : he will not live . . this also makes the lost soule irrecoverable , for that it hath trod under foot the blood of christ ; so as there is no more price or sacrifice for his sin , heb. . . and they doe this ( saith ambrose ) who sin voluntarily , without feare , not regarding the blood that was shed for them , nor fearing christ the judge who somtimes shed his blood for their redemption . this is to crucifie christ againe daily to themselves , and to put him to death daily , who having dyed once can dye no more . slight this blood of christ , and sin against it , what can save thee ? . the spirit of grace in the ministery hath beene despighted , his motions and knockes all rejected , himselfe grieved and banished . and now that he is driven out with despight , hee never comes more , let that soule sinke or swim : the spirit of life is gone . . the day of mercy hath beene despised , the season of grace hath beene slipped , the doore of grace is now shut , a world of teares and sorrow cannot now quench the fire of wrath kindled against the sinnes , and soules : now the blessing is too late sought with teares : teares of horror and despaire ( a full sea of them ) cannot wash the guilt of one sin : repentance is now unseasonable . time was when christ called jerusalem with tears , & would have gathered her as the hen gathers her chickens , but she would not , the things of her peace were then hid from her eyes , and afterward all her sorrow was too late . next , see the worthlesnesse and impotencie of all earthly things to recover a lost soule . first , in their rankes . whatsoever is in the world , is reduced to one of these three heads ( . john . . ) lust of the flesh , voluptuousnesse , pleasures ; wherein if there be any excellency , the brute beasts led with sensualitie enjoy it above men ; for they enjoy their appetite without all restraint and checke , of reason or religion . lust of the eye , desire of wealth , riches , abundance , whereof worst men are greatest gainers , and those that have no true treasure , abound in these : beside , the scripture calls them shadows , lyes , thicke clay , uncertaine and deceivable riches . and pride of life , honor , ambition , preferment , estimation of men ; which are so much the more worthlesse , because they depend upon other mens breath and opinion : beside , the whole world is witnesse to the levity and inconstancie of them . and can these things , so vaine in themselves , recover so infinite a losse ? secondly , see them in their properties . as they are vaine in themselves , so are they not ours , but some from parents as inheritances , some from princes as honors , some from people as praise , name , reputation , and all in other mens power so long as they will conferre or retaine them . but our soules are properly ours : as also our sinnes : and no man can redeeme the soule of his brother , psal. . . againe , they are changeable and temporarie . for wealth , a man may out live a world of it , and dye a begger . mens favors are no inheritance . beautie will not stand before one fit of sicknesse : nor strength the shake of one ague . one snuffe of a candle may suddenly overmaster the greatest estate : and the greatest pleasures are but for a season . whereas the soule and faculties of it are immortall , and capable of eternall weale or wo. thirdly , that which must ransome the soule , must appease the infinite wrath of god ; which all finite creatures are not able to doe : pro. . . they avayle not in the day of wrath . only the blood of christ is a plenarie expiation . againe , that which must ransome a soule , must buy backe the sentence , and procure a righteousnesse answerable to the law : but the whole world cannot do that : onely christ frees from the sentence of condemnation , and his blood onely obtaines for us better conditions by vertue of a new covenant , than the law affords us . lastly , that which ransomes a soule , must help us out of corruption , pull us out of the power of satan , keepe the soule from hell , and invest us into life and immortalitie : but a world of worlds cannot doe the least of all these : and therefore can be no proportionall recompence for a lost soule . fourthly , all the world cannot offer a recompence to god , of any thing which is not his owne : whereas our ransome must be of a thing undue , an offering above that the law requireth , a free-will offering : so that no sinner can offer a ransome of sin . and by all this it appeareth , that the whole world cannot afford a recompence for one lost soule . which serves to condemne the extreme blasphemie of the romish church , teaching that masses , pardons , indulgences , satisfactions , humane merits & pilgrimages , and a thousand such toyes can become a recompence for a lost soule : whereas no man nor angell can become a recompence for a lost soule , it is too great a price to pay , the person must be no lesse than god and man : pet. . . yee are not redeemed with corruptible things . . let such rich men , as to whom our lord directeth this speach , consider of their wofull estate ; while they abound with wealth , & trustin nothing so much as that . a broken reed : and for all their wealth , being wicked , they must to hell ; their riches cannot ransom thē , yea they rather plunge them into the pit than help them out ; as a wedg of gold helps more to drowne a man that is cast into the sea , thā to save or deliver him . which should be of use to all , the more willingly to want them , the more weinedly to hold them , to grow into an holy contempt of them , and to raise our desires to better & more durable riches . . it may humble us , for that it imports the extreme miserie into which wee have plunged our selves by sin : we have lost our soules , and cast them into so ruinous a condition , as the whole world is not sufficient to ransom them . the greatness and desperateness of the cure amplifies the greatnesse and desperatenes of the disease . what earthly danger is it , which the world cannot buy out ? but gold and silver cannot purchase a church : no not one soule . it must be an infinite ruine and breach , the repaire whereof must be of such infinite value and sufficiency . . it calls us to behold the excellencie of christ , and fixe our eyes upon the wonderfull vertue of his precious blood , which did redeeme our lost soules , when all corruptible things in the world could not . how should it excite us to love him , and admire his goodnes ? and raise the price of grace , which is beyond all treasures ? yea and teach us to esteeme the rebukes of christ greater riches than the treasures of egypt ? paul would bee set downe a nothing in himselfe , that he might finde the vertue of christ his death and resurrection : the worth and value wherof is beyond the worth of many worlds ; even so farre as infinite is beyond finite , which holds no comparison . lastly , it may raise in us the true valuation and respect of our owne soules . is the soule at such a rate , as being lost a whole world cannot redeeme it ? what an extreme madnesse then is it , for men so to live as if they had no soules ? or if they have , they are but as salt to keepe their bodies sweet : void of all care , either to keepe or save them : never an horse or hog about their houses , but their lives are more regarded than their precious soules . certainly there is nothing of price , no pearles , no grace , nothing worthy of care , where men are so carelesse . let us bee exhorted to looke better to our soules , than to lose them for any baites which the divell or the world layes in our way . prize them above all the world , as christ doth . be serious in the saving of thy soule , above the winning of the world . use the ordinary means diligently . get the spirit of faith , love , prayer , &c. which are utterly contemned by the most , & too much neglected by the best . and with thine owne soule pitie and prize the soules of others , especially such as are committed to thee , as a pastor , as a parent , as a master : lose them not for want of instruction : esteeme the soules of thy wife & children , precious things : bring them to the means of salvation : teach them , pray for them , help them out of danger of perdition : if by thy default one soule be lost , all the world cannot make up the losse , either to thee or to that person . verse . for the sonne of man shall come in the glory of his father , with his angells , and then shall hee give to every man according to his deeds . our saviour having enforced his doctrine of selfe-deniall by two strong arguments already , the inevitable danger of fayling herein , and the unprofitablenesse of that unhappie match of winning the world with the losse of the soule ; in these words addeth another , of no lesse force than the former , drawne from the consideration of the last judgment , wherein all those his sayings shal be fully accomplished : for , howsoever he was now abased , and rejected , as not worth the following and owning , yet the time commeth that hee will come in the glory of his father , attended with his most glorious angells , and then shall hee give to every man according to his workes , that is to say , to the wicked , who for avoyding the crosse & perill have rejected him , and the profession of his gospell , eternall perdition ; but to the godly , who have persisted in the constant confession of his name ( according to their workes ) life eternall . this application of these words to the former matter , is the true connexion of them : wherein consider five things , . the person that must come , the sonne of man. . the action of comming , shall come . . the manner of comming , in the glory of his father . . his attendants , with his angells . . the end of comming , to give to every man according to his deeds . for the first . the person that must come , is the sonne of man : which title is used in the scripture , either commonly , or singularly . in the former sense , for any common man borne of another job . . how much more the son of man , which is but a worme ? in the latter it is taken for the eternall sonne of god , being made man : matt. . . the sonne of man hath not where to lay his head . for by the sonne of man is meant here whole christ , by an ordinary figure , whereby that which belongeth to one nature , is ascribed to the whole person : so in mat. . . the sonne of man hath power to remit sinnes : which power agrees not to christ as the son of man , or in respect of his humane nature , but in respect of the eternall person , as hee is god : for , who can forgive sinnes but god onely ? beside , christ while hee was in the world , said , that the sonne of man came downe from heaven , & is in heaven ; which then could not be in regard of his humane nature , but of his divine . nay , by this title our text must needes understand whole christ , god and man , the sonne of god , and the sonne of man : for though his speech expresse him the sonne of man , yet the action here refeired unto him ( to be the just judge of all the world ) proclaims him to be the son of god : and , hee is indeed the sonne of man , but comming in the glory of his father . quest. but why doth christ ordinarily , speaking of himselfe , call himselfe the sonne of man ? he might have said , the sonne of god shall come in the glory of his father : which might seeme to have added more weight to his words . answ. yet he useth the other title , . in respect of himselfe . to note that hee was a true man : being not onely a man , but the sonne of man : that borne man , having flesh and blood no where else but from man. and herein this second adam was opposed to the first , who was a man , but not the sonne of man : for hee was the sonne of god by creation , luke . . the first adam was framed of the earth , and so was made a man , but not the sonne of man : the second adam tooke flesh of the virgin , and so was not onely man , but the sonne of man also . againe , it implies that he was a weake and fraile man , as the hebrew phrase soundeth : psal. . . lord what is man or the sonne of man , that thou shouldest respect him ? being so base and vile . esay . . who art thou that fearest a mortall man ? or the sonne of man , that is , a weake and fraile creature . and hereto serves that distinction among the hebrewes , of filii viri , and filii hominis : beni●sh , noteth men in excellencie , eminencie , dignitie , and authoritie : beni-adam , obscure persons , and men of common and low condition . in the same sense ezekiel , because he was astonied and throwne downe by a glorious vision ( chap. . ) was so often afterward called sonne of man , and bid to stand up on his feet . as if the lord had said , ezeki cl , i know thou art a sonne of man , a weake man , not able to behold the brightnesse of such majestie ; but gather thy selfe , bee of good cheare , and stand on thy feet . and thus christ the sonne of man , takes on him our frailties and weaknesses ; undertook an abject , low and base condition , and appeared in the forme of a servant , in his nativitie , life , and death ; in all our basenesse like unto us , sinne onely excepted . yea and more , in this very phrase hee impropriateth our miserie to himself , that as all sons of men are base and miserable , yet of all sons of men none was ever so abased as hee was ; no sorrow was ever like his , no not all the misery of all sonnes of men was comparable to his : and therefore hee doth after a sort appropriate this title to himselfe . . in respect of his hearers , and mens judgement , who commonly esteemed him no other , and rose no higher in their judgement of him , than of a meere man , though perhaps a great and holy man. he would tender the weaknesse of his hearers : for scarce the disciples themselves after a great while could come to acknowledge the majesty of the sonne of god , in this sonne of man : and therefore he speakes of himselfe , as they are able to conceive him , more intending their instruction , than his owne reputation . . in respect of the argument . for the manner of scripture in speaking of the last judgement , is , to use this phrase above other : . because this was appropriated to messiah by daniel , chap. . . to which christ undoubtedly had reference : i beheld , and there came as a sonne of man in the clouds of heaven . . to shew , that as he shewed himselfe in the nature of man to be judged on earth , so hee would shew himselfe in a visible manner a judge from heaven : for it is meete , that the judge of all should be seene of all : in regard of which manner of judging the sonne onely shall judge , although the father and the holy ghost judge also , but after another manner . ob. christ was as a sonne of man , dan. . and revel . . . i saw upon the cloulds one sitting as the sonne of man : therefore christ is not , but onely like the sonne of man. so phil. . . he tooke upon him the forme of a servant , and was made like a man. answ. for the two former places , christ was seene figuratively in vision . when daniel saw his vision , he was not yet the son of man , but was to be born & be in time the son of man. and after he was incarnate & ascended , being by s. john seene in vision , hee is said to bee 〈◊〉 the sonne of man , for that he was not seene of either in substance , but in figure onely . for the place in the philippians , well answers m. calvin , saint paul speakes not of the essence of his humane nature , but of his state ; hee came a true man , but in a lowly state and condition , even the base condition of a servant . note here , how our lord doth willingly acknowledge the humilitie and basenesse of his humanitie , & speaketh lowly of himself in such an argument as wherein hee shall shew his greatest glory . he might have stiled himselfe the sonne of god , as hee was , not onely as god by eternall generation , but also as man ; though not by creation as adam , nor by adoption , as the beleeving sonnes of adam , yet by personall union of the deitie with the humane nature . or if he would by his forme of speech make us know , that hee is in his humanitie visibly to come , and bee seene the sonne of man , yet hee might have used a more royall title , as that hee was the sonne of david , or the sonne of kings . but this base title for the time of his abasement best pleased him : . because he was to be a patterne of humilitie and low linesse of minde . his example was to bee our rule , his action our instruction . . his office and calling was not to be served , but to serve ; nor to seeke to raise himselfe in the world , but to raise our estate . he must abase himselfe , and make himselfe of no reputation , to take our nature and sinnes upon him . hee hid for a time the glory and divine majestie of his person . he avoided often the applause and fame of men , for that hee sought not the honour of men . hee refused preferments offered upon bad termes , both by satan who promised him all the glory of all the kingdomes of the world : and by men who would have made him a king . hee suppressed his owne praises , joh. . . . in a word , his whole life was devoted to profit and helpe others , with neglect of himselfe . now let the same minde bee in you that was in christ jesus . get humilitie into the minde , the seat most proper for it , and then it will outwardly appeare in speeches and behaviours . get the same minde ; not the same measure or degree of humilitie : for no creature can fall from such height as our lord did . but , whosoever will bee chiefe of all , let him be servant of all : for so was christ. the primacie of a servant and disciple of christ is , to bee servant to all gods saints . not that christianitie brings in disorder or confusion , or doth not observe this distinction of place , gifts , and condition , in church or commonwealth : for saints , as starres , differ in glory : but to shew , that the highest place and advancement in the kingdome of christ must expresse humilitie of minde , and a willingnesse to lay hands under the feete of the least and lowest of the saints , for their good . now let us trie our selves a little . . christs humble mind makes him speake lowly of himselfe , and call himselfe ordinarily the sonne of man , being the sonne of god. but how doe wee boast our selves , that every man shall know what wee are , if wee bee borne of a little higher stocke than ordinary , if wee have a little more knowledge , or wealth , or honour , or friends , than other men ? alas , what would wee doe if wee had deitie and heavenly glory to stand upon ? christ might have stood on his royall descent , on his high birth , on his wealth , being lord of heaven and earth , and heire of all things . but he emptied himselfe , and brought himselfe almost to nothing : that his example might plucke downe our top-sailes , and wee learne to decke our selves with lowlinesse of minde . . christs humilitie made him beare the infirmities of others , and seeke the things of others more than his owne life : yea though , when hee became man , he ceased not to bee god , yet hee comes to his enemies , seekes reconciliation with them , stoupes to helpe them , and save them with losse of his life . now if hee bee our root , why draw wee not vertue from him ? if wee bee implanted into him , why grow wee not up in all things in him ? where is our charitie and compassion to our brethren ? yet he was compassionate to his enemies . when doe wee emptie our selves , to goe to our enemies , and to seeke reconciliation ? nay wee can reject it , and live in rancour , hatred , malice , and contentions , yeares and ages almost , more like scythians and barbarians , than christians . . christ cast himselfe under all men , to doe good unto all . but where is our submitting one to another , and that better esteeming of every one , than of our selves ? no : wee stand on our turret , and full height , and what should i yeeld to him ? &c. oh how many good lessons are lost , and abuses unreformed , and godly motions or duties stopt and crossed ! why ? because such and such move it , and like of it : and , rather than please their humours , let all things runne to ruine and wracke . did christ so ? no : had hee stood on his height and reputation , and beene so stout against thee , as thou art to his ministers and members , thou hadst ere this beene in the bottomlesse pit of hell . what had become of thee , that wilt beare no infirmitie in thy brethren , if he had not stouped to beare all thine ? what had beene thy lot , who wilt shew no mercie nor bowells of love in the distresses of the saints ? thou passest by , as the priest and levite : thou cloathest not , feedest not , visitest not the afflicted members of christ : if he had so shut up his bowels against thee , where hadst thou beene ? . as christ by his speeches declared himselfe the sonne of man , but by his workes the son of god : so must wee bee lowly in our speeches , but let our works testifie wee are the sonnes and daughters of god , expressing his vertues , and shining as lights in the midst of a crooked generation . so of the first thing in these words . the second is the action of comming , shall come . christ commeth to us either in spirit , or in person . in spirit hee comes , . in the ministry , to win and perswade us to come to him : thus hee went and preached in noahs time , to the spirits now in prison , pet. . . . in some speciall manifestation of his presence , in mercie or judgement . the former when hee meets us with comfort , strength , and increase of any grace : joh. . . i will not leave you comfortlesse , but will come unto you : & vers . . my father will love him , and wee will come unto him , and make our abode with him . the latter in judgement , and testification of displeasure : rev. . . repent , or i will come against thee shortly : so in joh. . . in person , he comes two waies , in carnem , and in carne , first into flesh , afterward in flesh ; first in humilitie , then in glory ; first in his incarnation , at his first appearing , the other in his glorious return at the last day ; the former to be judged , the latter to judge all flesh , and all things done in the flesh , good and evill . of this latter he speakes here : where consider . whence hee commeth . . whither . . when. for the first , he commeth from heaven : thess. . . the lord himselfe shall descend from heaven , that is , the third and highest heaven . and why ? . because it was ( according to gods decree ) foretold , not only by the prophets , as jude . in the ancient prophesie of enoch : but also by christ himselfe , mat. . . hereafter yee shall see the sonne of man come in the clouds of heaven . . that was the place whither he ascended , and from thence he must descend : as act. . . yee men of galilee , why stand ye gazing into heaven ? this jesus which is taken from you into heaven , shall so come as yee have seene him goe into heaven . . it is meet that christ should come from heaven to judge , because it is not meet that wicked men and angels should come thither to him , although to receive their sentence ; for that holy citie can admit no uncleane thing , rev. . . . as it is in earthly judgements , so must it be in this great assise , which must be held , and the judgement set up in the same country , or about the place where the facts and crimes to bee judged were committed . but whither shall he come ? some thinke into the valley of jehosaphat , which lyeth situate between mount sion , and mount olivet , neare jerusalem : so called from the noble victory , which god gave jehosaphat over the enemies of the church : for which they alledge , joel . . let the heathen be wakened , and come to the valley of jehosaphat : for there i will sit to judge all the heathen round about . but allegoricall and typicall prophecies are not to be expounded according to the letter , but according to the type and similitude ; which seemes to be this : as that valley of engeddi ( called the valley of jehosaphat from the noble victory of jehosaphat against the moabites , ammonites , and other enemies gathered against the church ) was situate in the sight of the city jerusalem , and mount , a type of the church : so the lord will revenge and judge all his enemies , before or in the last judgement day , in the sight of all his holy people , and saints , who in their manner shall judge the world . and hence some godly and judicious divines have probably conceived , that the judgement-seat shall bee set up in some place neare jerusalem , both to increase the terror of the judgement , and the glory of christ , to sit there as judge where himselfe was judged . but to conclude it as a resolved opinion , is rash and ungrounded . others thinke it shall be upon the earth , that the sentence may bee given where the facts have beene committed , that christ may shew himselfe a conqueror where the combate was , and justly condemne others where himselfe was unjustly condemned . and sundry things of the fathers sound hereunto . but in vaine should wee seeke a reason of that , which whether it selfe shall be , is altogether unknown . if the scriptures had said it should bee on earth , then the reasons were good . but , wherever it is , the wicked shall looke on him whom they have pierced . the apostle seemes to settle the place of judgement in the aire , thess. . . the elect shall be caught up to meete the lord in the aire . and as hee was carried up in a cloud , so the scripture saith hee shall come in the clouds of heaven . so as it is most probable , where wee shall meet him , the judgement shall bee , namely , in the clouds of the aire neare the earth : where the divells shall be conquered and sentenced in the very place , where they have ruled all this while as princes . but whether over mount olivet whence hee ascended , or above the valley of jehosaphat , or the city of jerusalem , were folly to define , seeing gods wisedome hath not clearely determined . the conclusion is , that the judge is of power and wisdome to set up the throne of his glory , wheresoever himselfe thinketh most fit . but when shall he come ? in the end of the world . but the particular age , yeare , or day is not knowne to man or angell : mark. . . of that day and houre knoweth no man , nor the angels of heaven , no nor the son himselfe , but the father onely : because , . the end of the world is fit to bee knowne to him onely , who onely knew a fit time for the beginning of it : . this secret is none of them which christ had heard from his father ; for then had he revealed it to the apostles , and so to the church . neither , . was it among them which the spirit ( promised and sent ) revealed or taught the apostles , who yet were led by him into all necessary truth , joh. . . . christ must come as a theefe in the night , and as in the dayes of noah , when men knew nothing : which could not bee , if the time were knowne . . of what validitie were all those exhortations , to watch and be warie , because wee know not the houre , unlesse the time were concealed ? mat. . . . . many are the reasons , why god would not have us to know it : as , not knowing the set houre wee may bee prepared every houre : our faith and patience may bee exercised , and our hope upheld , not limiting the lord to times and seasons which are in his owne power . the greater hath beene the sin and folly of many learned men , of old and of late , who have set their wits so childishly to play in so serious a businesse . augustine relates , that many about his time defined the day of the lords comming ; some to an hundred , some five hundred , some to a thousand yeares after his ascension . since that time , joachimus abbas , who set the yeare . arnoldus de villa , nova , the yeare . michael stiphelius , saint lukes day in the yeare . cyprian●s leovitius italus , the yeare . johannes regiomontanus , the yeare . adelbertus thermopedius , the yeare . and third of aprill : nicolaus cusanus , the yeare . cardanus , . ostander out of cabala , . picus mirandula , . i will not name some worthy writers on the revelation , but wish they had forborne that curiositie in this computation , wherein i thinke they ungroundedly troubled themselves , and many others . the most i have named , carrie alreadie the chastisement of their temeritie , and have reaped onely the scorne of their errour : that wee by them might learn to be wise to sobrietie , rom. . . and not seeke to know or make knowne that which the angels , and christ himselfe was content to be ignorant of . but though christ knew it not then as man , being for our sakes ignorant of many things which hee was not bound to know , as of this day , and the time of figs , &c. yet now he knoweth it , and so it may now be communicated to the angels and blessed spirits : and why then may it not bee revealed to the church ? true it is , that christ now glorified hath laid downe all infirmities , and knowes both the day and houre , and in this his exalted estate is ignorant of none of the workes of god , which have beene , are , or shall bee , his deitie enlightning his humane soule . but therefore to conclude , that every such thing is revealed to the angels and blessed spirits , is frivolous . for if every thing which belongs to the exalted head , were necessary to bee communicated to the principall members , they should bee in the same degree of glory with the head ; which they are not capable of . the king revealeth not every thing to the privle councell , but holds distance from them . and to say they must needs see every thing in him , as in a glasse , because they see him that seeth every thing , it is vaine , and failes even in a corruptible creature : for hee that sees the sunne , doth not see by that sight all that the sunne by his beames beholdeth . others thinke the day uncertaine , but the houre of an uncertaine day certaine : namely , that christ will come the same houre to judge , that hee rose againe in : as rabanus and lactantius . but with as little reason : if i should say , he may come the same houre that he ascended , or shall come to judge at the same houre that hee was judged of men , i shall speake as probably : yet i know not : no more do they . of the same strength is their conceit , who say hee must come in the night , because he shall come as a theefe in the night , and because the egyptians were destroyed at midnight . yet know they not , whether the master will come at midnight , or in the morning watch : and forget it is called the day of the lord. the conclusion is : secret things belong to the lord , but things revealed to us and our children for ever , deut. . . now if christ must come from heaven , then hee is now in heaven , and his body not every where , as ubiquitaries teach ; nor yet substantiall under the formes of bread and wine , as papists . that which is every where , cannot come from one place to another . and christ comes not in bodily presence from heaven , but visibly , whether we consider his first comming , or his second . as for any other invisible presence of his body , such as they say is in the sacrament , the scripture knowes none . and whereas they flie to a miracle , let them give us instance of a miracle in the scripture , which was not visible , and whereof the senses might not be judges . this also serves to terrifie wicked men from sin . christ comes from heaven to revenge sin and sinners : and comming from heaven to doe it , it shall be done to purpose . if a man were to come out of some corner of the earth with an hand of revenge , the danger were the lesse , and the feare not so great : but the mighty god comes from heaven to doe it , &c. great men may stand upon their power and priviledges , and often by wealth and friends make their partie good against earthly revenge : but when christ shall shew himselfe from heaven , the great worke of gods justice shall be done to purpose . and , if christ come from heaven , we must look for him thence , yea and long for him : phil. . ● . our conversation is in heaven , from whence also we looke for the saviour , the lord jesus christ. the bride saith , come : and the saints are described to be such , as looke for his appearing . a loving wife cannot but looke for , and long for the returne of her husband from a farre countrie . a carefull servant will looke after his master through the casements , and expecting his returne will make all things readie . if the bridegroome be comming , let the bride decke her selfe , as rebecca espying isaac a farre off . as joshua exhorted israel , chap. . . be sanctified : for to morrow the lord will worke wonderfull things , and lead you through jordan into the land of canaan : so our joshua commands us to bee sanctified , because the lord in that day from heaven will doe wonders in leading us to heavenly canaan . lastly , if christ be comming from heaven , meet him in the way . . meet him in his ordinances : as the ancient beleevers , who waited for his comming in the flesh , were ever found in the temple . a loving spouse will enjoy her husband as much as shee can , in his long absence : if she can heare of him , or receive a letter from him , or a token , she is glad she hath something of him : yea her love will make her meet him afarre off , as farre as she can see him , as the father of the prodigall , and as jep●haes daughter did . and if thou longest for him indeed , thou wilt enjoy him on earth as much as thou canst , in his word which is his letters , in his graces which are his pawnes and pledges , &c. . meet him with thy affections , prayers , and wishes after him : send thy prayers and holy requests daily , as presents unto him . . meet him in heavenly conversation . he commeth from heaven the first and second time , to draw thee thither : and shall hee not by all this paines gaine thy heart , affection , and conversation , from earthlinesse to heavenly-mindednesse ? begin heavenly life here . first , spend thy life in cheerfull praises : keepe a perpetuall sabbath . secondly , enjoy god above all means , and in all means : hee is all now , as well as hereafter . thirdly , walke by the charter of heaven : the law of righteousnesse must be the rule of all , and weights to weigh all , in and out . fourthly , wait still for further perfection of glorie : stay not in first fruits . in the glory of his father . here is the manner of christs second comming : wherein it is opposed to the first : there he covered and vailed his glory , but now he will reveale and display it , above the shining of a world of sunnes . where consider three things , and then the uses : . why he calleth it the glory of his father . . whether it be not his owne glory . . wherein this glory confisteth . for the first of these : christ calleth it the glory of his father , . because it is a most divine glory , agreeing to none but the father and himselfe with the blessed spirit . . because the father is the fountaine , as of the deitie , so also of this divine glory , wherewith he hath crowned his sonne . thence hee is called the father of glory , eph. . . and the god of glory , act. . . & the king of glory , psal. . . and christ is said to bee taken up into glory , tim. . . namely , by his father : for we must conceive god not onely glorious by his nature , in himselfe , but the fountaine also of all that glorious life and motion which is communicated with any of his creatures . . because , as all glory is from him , so all is due unto him : whom therefore his sonne glorified , and wee ought also to glorifie . but was not this glory christs owne , in which he shall appeare ? answ. yes : for , consider him as the sonne of god , he was of equall glory with his father in all eternitie : joh. . . glorifie me with thine owne selfe , with the glory which i had with thee before the world was : and his incarnation abated nothing of that glory . and , consider him as the son of man , and mediator , . hee is worthy of all glory by the desert and merit of obedience , rev. . . insomuch that hee pleadeth with his father for his glorification , because hee had glorified him on earth , joh. . . . . all glory is due unto him as the sonne of man , by the donation of his father . mat. . . all power is given unto me in heaven and in earth : so as it is christs owne glory , as the sonne of man ; as that is a mans owne , which is given him . therefore in mat. . . the phrase is changed : christ challengeth it to bee his owne glory : when the sonne of man commeth in his glory . but yet in speaking of himselfe , as on the one hand he advanceth that great majestie hee shall appeare in , so on the other he forgetteth not to referre all that glory to his father : which may bee a glasse held before our eyes , that when wee speake of our selves , or any endowment or gift belonging to our selves , wee so speake of it and so use it , as still our eye be fixed on gods glory , from whom and for whom wee have received it . when christ shall appeare in such glory as never creature was capable of , nor can be , then shall ●e most of all advance the glorie of his father . but contrarily , when god most honours some men , they most forget his honour : so they may advance themselves , they litle care how his glory bee troden under foot . happie is that man , who is so faithfull in these small things , as that the lord shall be then occasioned to trust him with much . but wherein shall this glorie appeare ? partly in his person , partly in ●is office : both for preparation , execution . . in his person he shall be advanced above all the glory of all ●he judges and princes of the earth ; whether wee consider his divine nature or humane . for the former : hee shall bee manifest to be the mighty god : for howsoever hee shall exercise his judiciary power visibly , and appeare the sonne of man , yet shall hee be mightily declared to be the sonne of god ; in that the personall union of his two natures shall shine out as the sunne in his strength , which before was vailed and obscured . and for his humane nature , he shall be therein exalted in glorie as the head of his church ; that even his glorious body shall carrie such majestie with it , and be seene in such admirable brightnesse , as that the sunne which dazelleth our eyes , can scarce resemble it . for if the just shall shine in the glory which shall obscure the sunne in the firmament , how shall their justifier shine in glory ? and if his attendants shall be so glorious , as no man is able to behold the glory of the least of them , what and how glorious must he be , who shall so farre surpasse them all put together , as the sunne doth the lesser starres in brightnesse ? . if we consider his high office , we shall behold him as the just judge of all the world , clothed with all the robes of glory and majestie ; such as shall well suit with the throne of his glory , and such as shall fit him to the great worke in hand . how glorious and magnificent was the giving of the law ? and how solemne the preparation ? the earth shooke , the mountaines trembled , the lord came downe in fire , and out of thundrings , lightnings , and a thicke cloud sounded his trumpet so lowd , as all the people trembled and shooke , and afterward a terrible voice was heard of six hundred thousand men beside women and children ; yea in such glory appeared the lord on mount sinai , that moses himselfe said , i quake and feare . but when the lord jesus shall shew himselfe from heaven to judge the transgression of that law , his glory shall not onely shake mount sinai , but the whole frame of heaven and earth all to pieces : when fire shall not compasse one mountaine , but the whole world shall be set on a light fire : when the last trumpet shall sound , and not onely the living shall heare it as then , but the dead and all that are in the graves : when the lord of glory with one shout shall not raise one man , as lazarus , but all that ever have beene dead , from the first man to the last which hee shall finde standing on the earth . but to behold more specially the particular robes and rayes of glory , wherewith the judge is prepared to the judgment : . he shall come armed with an infinite power and dominion over all creatures , which shall be acknowledged by them all : the angels shall all observe and attend it : the heavens , and earth , and all elements shall bee dissolved by it : the dead bodies of men shall be raised by it , and called out of the graves , the sea , the bellies of beasts in all corners of the world : the voice of the son of god shall be heard of all in the graves , and obeyed , none shall be able to resist it . . hee shall come furnished with a glorious and unconceivable omniscience , to which nothing shall be hid or covered : he shall reveale all counsels of hearts , and all secret contrivances never so long hid . all things are naked to him , with whom we have to doe : for to him the day and darknesse are alike : there can be no concealment of things from this allfeeing judge . . hee shall come covered with divine justice as a robe , which shall confound all the enemies of his glory : jer. . . as a theefe is ashamed when he is taken in the manner , so shall all wicked doers . and there is no avoiding , no deluding , or perverting the justice , neither the processe or finall sentence , unlesse any mans power or policie were above his . . hee shall come prepared with glorious evidence and testimonie against all wicked men for their conviction ; that they shall not be able to implead the justice of the judge or judgment . for , first , hee shall have evidence and witnesse in their owne consciences , which shall then accuse them to the judge , and their owne confessions shall be as a thousand witnesses . therefore ( saith augustine ) doest thou feare the last judgment ? rectifie thy conscience , and all shall be well . secondly , hee shall command the creatures and elements abused by their sinnes , to give in evidence against them : job . . the heavens shall reveale their wickednesse , and the earth shall rise up against them : all creatures shall serve their lord. thirdly , the good angels whom they have in their kinde grieved and driven away from them by their sin , shall witnesse against them . and the wicked angels who were first in tempting , shall then bee first in accusing , and first in tormenting . fourthly , the scriptures of god against which they have sinned , yea the word of mercy , the offer of mercies , their abuse of mercies , the resisting of means of grace and mercy , all shall witnesse against them ; not so much to informe the judge , as to convince themselves , and promote justice . fiftly , all their sinnes shall witnesse against their authours and patrones . every iniquitie hath his secret and still voice , saith gregory : but then it shall have a lowd voice . blood shall crie , and the voice of it ring betweene heaven and earth . oppression shall crie , usury shall crie , the wages of hirelings and labourers shall crie in the owne conscience . it cryes now , and thy conscience , if thou hast any , tells thee of thy wickednesse in defrauding gods servants , his ministers , and christs members of their right : but the voice will not bee now heard : but then it will be heard , and thou shalt heare it ; and thy gold and silver , and the rust of them shall crie against thee , and never be still till they have cryed thee downe into the pit , as jam. . . . sixtly , if all other conviction and witnesse should faile , there is one more that will bee a sure and infallible witnesse , and that is god himselfe : mal. . . who can abide the day of his comming ? for behold , i will be a swift witnesse against sorcerers , adulterers , false swearers , and all that feare not the lord. thus the judge is gloriously prepared . and he shall be as glorious in execution , as in preparation . for in passing a righteous sentence , and irrevocable , hee shall shine in surpassing glory , both in respect of the wicked , godly . . upon all the ungodly he shall get himselfe a greater name , than ever he did upon pharaoh ; when all the wicked princes and people that ever lived , shall be cited and assembled in the twinkling of an eye , before his tribunall , and in terrour of his presence shall flie to the hils and mountaines to hide themselves ; yea when all the powers and gates of hell , all wicked angels and men , shall be by one word of his cast out , and commanded out of presence , and confined to their prison , never to molest him or his church any more . . in respect of the godly , hee shall be marvellous at that day , . to the saints . in the saints . to the saints : when they shall behold him that was betrayed , spitted upon , crucified , pierced , dead , buried , now advanced above all men and angels , and crowned with honour above all that created nature is capable of . but in the saints also hee shall be marvellous : . thess. . . for when christ who is our life , shall appeare , we also shall appeare with him in glory , col. . . first , the members shall partake of the glory of the head , that the head may bee exalted in the glory of the members . secondly , the saints shall admire , not only his glory in himselfe , but in themselves . how admirable will it be to see themselves , who were in the world accounted the out-sweepings , and driven out of the world with obloquie , contempt , fire and sword , yea who were but even now dust and ashes , newly crept out of the grave and rottennesse , so suddainly to attaine that fulnes of the glory of christ , in their soules and bodies ! in their soules , such a wonderfull perfection of gods image , such deepe knowledge of the secrets of heaven and earth , such conformitie in their wils unto god , clothed with such righteousnesse as god in his presence-chamber is delighted to behold . and their whole bodies changed , and arayed with immortalitie , incorruption , and made spirituall bodies like the glorious body of jesus christ. and the whole man filled with rivers of pleasures at gods right hand , and swallowed up with that happinesse which eye hath not seene , nor ever entred into the earth of man. this glory have all the saints , in whom the glory of christ in his appearing is complete . note hence the long-suffering and patience of our lord jesus christ , who for his elects sake is contented so long to be hid , and not shew himselfe in his glory till the end of the world ; nay , not only suffers his glory to bee vailed , but trampled on by the wicked . for , . now the heavens are as a curtaine betweene him and us , which then shall bee undrawne , that all eyes may behold him in a glorious bodily presence , as the head of his glorious body . . he is now out of sight , and out of minde ; not knowne , nor beleeved among the wicked , who despise his patience because he sheweth not himselfe in terrour . . neither is he so beloved or admired of his saints , as hee should , while he seemes to shut up and hide himselfe from their miseries and sufferings , as one not wel knowing or weighing them : and if he did not preserve a grain of faith in their hearts , to make things absent to bee present , his delayes would quite dishearten them . but yet christ will not alwayes neglect his owne glory , nor will ever bee robbed of it : a day comes , wherein he shall appeare in surpassing glory . . in himselfe : not onely by that externall and accidentall glory of his attendance , and most powerfull manner of appearing , but by that internall and personall glory whereby hee shall obscure and darken the glory of all creatures : a shadow of which , peter and john saw in the mount , when his face did shine as the sunne , and his garments were as the light , mat. . . not as moses , when he came from the mount , very glorious , so as israel could not behold his face : for that glory was not his owne , but his lords : but christ shall appeare in his owne glory . . his glory shall shine out unto and in his saints , in manifesting the power of his mercy as never he did before : v. c. raising them from the dead by a word , as lazarus . gathering them to himselfe , as the eagles to a dead body . loosing them eternally from all bands of sin and corruption . investing them in soule and body with his owne glory . and glorifying himselfe ( as never before ) not as head of the church , but in his whole body : for some of his owne glory was wanting , till his spouse be perfectly glorified . . his glory shall shine out to the wicked , but not in mercy , but majesty ; not in grace , but in the power of his justice : he will be glorified on them as on pharaoh , putting forth his power in their finall destruction . againe , let this bee a ground of patience and contentednesse , if we also be despised , if our glory and worth bee hid , and appeare not in the world till that day . shall christ our lord bee content to be abused and despised now in his glory , till that day , and shall the servants bee above their master ? . looke upon the lords condition : if wee suffer together , wee shell raigne together : and if christ cannot expect the crowne before the crosse , no more may wee . . looke on thy condition : thou art a stranger here , among strangers who know not thy birth from heaven , nor thy parents : they know not god thy father , nor his image on thee , nor thy mother the church , and spouse of christ ; nor thy worth through christs worthinesse , nor thy inheritance and expectation . bee content therefore as a stranger , in this strange countrie , with strange and course usage : onely let it make thee love thy owne countrie so much the better , and hye thee home where thou mayest expect better . . it is great reason , that christs glory should appeare before ours : the members shall shew their glory , when their head doth : for their glory depends upon his : col. . . wee know that when christ our life doth appeare , wee shall also appeare with him in glory : but now his glory is hid , and must ours appeare ? in the winter all the sap , life and fruit is hid in the roote , and then the tree appeares not what it is : but the summer comes , and all that was within , appeareth : so in this our winter , though now wee bee the sonnes of god , yet it appeares not what wee are ; but when christ shall appeare , wee shall be like him , joh. . . . ob ▪ but are we not now like him ? ans. yes , there is now a likenesse betweene the head and members : the branches must have the same life , sap , and greennesse in some proportion to the roote : the spouse is now sutable to her husband . but , first , this is a likenesse in grace , that is a likenesse in glory : secondly , this is in part and imperfection , that in perfection and fulnesse : thirdly , this is obscure and vailed , but that manifest , and revealed to men and angels . waite then , and wish for this day of the revelation of christs glory , and of thine in his : for , . christ shall come the second time to the salvation of those that waite for him , heb. . . . love to christ thy head now in a farre country will make thee long after him : come saith the spouse , oh that i might come to a sight of him whom my soule loveth . this must whet thy desire , that christs glory may shine in that day , yea and enlarged in thy owne glory . . hast thou received the first fruits of glory ? then thou canst not but long for the full harvest : rom. . . wee that have received the first fruits , sigh in our selves , waiting for the adoption , even the redemption of our bodies . . never was there so happie and joyfull a day ; wherein , in their head , all the heads of the saints shall bee lifted up into unconceivable happinesse ; who shall stand amazed to see their nature so exalted in their head , and be swallowed with unspeakable joy to see themselves , who have beene by his first appearing in humilitie justified , now by his second appearing in glory to bee glorified . when the disciples saw but a small glimpse of this glory in the transfiguration , they were so ravished and transported out of themselves , that they wist not what they said , luks . . how then shall the whole brightnesse of it so swallow up the saints , as that they shall ever thinke it good to be where hee is , to see his glory ? hereby should wee excite our selves , to wish for the longed day of our glorious deliverance : and as the jewes , the nearer the day of jubile came , the more the joy of prisoners and debtors was increased ; so should wee lift up our head when the day of our redemption approacheth : & as the bird about to flie stretcheth out the wings , so should wee our affections and desires to heaven where our lord his dwelling is . againe , prepare for this day : to stand before the sonne of man in this glory : luke . . watch and pray that yee may bee counted worthy to escape all these things , and may stand before the sonne of man. quest. how should i prepare duely ? ans. . acquaint thy selfe with thy judge afore-hand : which is done by faith and love : rom. . . by faith we have accesse , both here and hereafter . and if love bee perfect in us , wee shall have boldnesse in the day of judgement , joh. . . hee that can stand before his presence of grace , shall stand boldly before his presence of glory . stand therefore humbly before him in his ordinances : enjoy as much of him now as thou canst . . part from sinne : watch against it : let the fire of grace consume it . a malefactor cannot stand before the judge . psal. . . the wicked shall not stand in judgement . see esa. . . . . get sinceritie and uprightnesse of heart : for no hypocrite shall stand before those everlasting burnings . a sincere heart hath this propertie , to set it selfe before god continually , as a witnesse and judge : gen. . . walke before mee , and bee upright . and that soule that can walke with god here , shall stand before the glory of his power at that day . . get love of the saints on earth : for the terrour of that day shall devour the adversarie , thess. . . and christ shall clothe himselfe with the robes of glory , to destroy the destroyer out of the earth . only the saints shall stand before him . stand with them here , if thou wouldest stand with them hereafter : but if here thou wilt shake hands with sinners , hereafter thou shalt scarce part company . lastly , this glory of the judge is the greatest terrour and torment to the wicked . oh the wofull estate of such persons , when the presence of god and of christ is the greatest torment● yet how can it be other ? for first , the true and proper cause of perdition is in themselves , not in this glory : the wicked must bee cast out for his malice . they have despised his humilitie , and were ashamed of him : & now must be ashamed of themselves , when hee shall bee ashamed of them . they have contemned his soft voice in the ministry of the gospell , and must hear that dreadfull voice to drive them to their wits ends : they have pierced him with horrible sins , and shall now see him whom they have pierced , and pierce themselves with shame and utter confusion . yea their owne accusing consciences shall make them shrinke and melt as ware at the fire , and as chaffe driven before the tempest of his wrath . thus shall all wicked men and angells perish at the presence of god , psal. . . secondly , as a king sitting in judgement chaseth away evill with his eies , prov. . . so shall they see the face of this judge , set against all evill doers , pet. . . they shall read revenge in his very eye and visage : his looke shall drive them to the hils , to hide them : they shall know the wrath of this king as the roaring of a lyon , to whom kings are lesse than wormes to men : and if the wicked flye when none pursueth , prov. . . much more when pursued with such wrath and power as this judge shall bee cloathed with . thirdly , as all the power of the country attends the judge to execute malefactors , so christ hath obtained great might and kingdome to destroy the wicked , rev. . , . so as his revenge must be proportionall to his power , and his power shall make his processe short , and his dispatch speedie . a resemblance hereof is in joh. . . the very word of christ ( i am the man ) in his state of humiliation cast the stoutest of his enemies to the ground : how much more in his glorie , when he shall be armed with power and glory to this purpose ? god shall no sooner arise , but his enemies shall be scattered , they also that hate him , shall fly before him , ps. . . o therefore , considering these terrours of the lord , what manner of persons ought we to be in all holy conversation ! pet. . . if daniel ( chap. . . ) was so troubled in his spirit , and perplexed to see but in a vision the manner of christs glorious comming to judgement , how much more dreadfull shall the judgement it self be ! when all secrets shall be revealed , as packes and fardels are opened in the market● : oh? how carefull should wee bee of the wares we lay up in our hearts and consciences , seeing that day shall disclose them to a judge of such 〈◊〉 power and glory ▪ with his angels . the fourth thing considerable 〈◊〉 the comming of christ to judgment , is , his attendants , that is , 〈…〉 e angels , in whom the glory 〈…〉 d magnificence of his second appearing shall manifest it selfe . for as formerly we have shewed , that hee is not sent as a legate with commission from the side of any earthly monarch , but must shew himselfe from heaven ; so now wee shall see , that the glory and state wherein hee shall appeare , is not from earth , but hee shall bee wonderfull in the glory of heaven : ( luke . . ) for his guard shall not bee a troope of men , but of angels ; nor an army of earthly warriours , but of heavenly souldiers ; nor weake and feeble , soone overcome , but mightie angels , or angels excelling in power , psal. . . this glorious appearing of christ is shadowed by the comming in of earthly judges , to hold assises , attendeded with the honourable , the nobles , justices , and gentry of the countrie , yea with the high sheriffes power , besides all their own followers and retinue ; by which great state and attendance , they are both honoured and aided in their service , and made formidable to adaunt and quell malefactors , as becommeth such publike ministers of justice . here consider . their number , angels , in the plurall number . their relation , his angels . their office and ministrie in the judgement . how they can come with him . for the number : he saith angels indefinitely , not one , or two , or a few , but a number finite in it selfe , because created , but to our apprehension infinite and numberlesse . heb. . . the innumerable company of angels . and the scriptures expresse their number by the greatest and roundest numbers in use among men : jude . the lord commeth with thousands of his saints , that is , holy angels and men attending him . dan. . . thousand thousands minister unto him , and ten thousand thousands stand before him , when the judgement was set up . but our lord speakes of many more , mat. . when the sonne of man shall come and all his holy angels with him : not an angell shall bee left in heaven , which shall not come with him . what a great glory is it , to see a great prince in the midst of his whole trained band , & armed with all the power of his kingdome ? yet all this is but weaknesse to this of christ , who brings the whole hoast of heaven with him , to make his throne surpassing glorious . next , of the relation , his angells : how are they his ? answ. . by creation ; . by confirmation in grace : other fell from him , and became not his ; but these by his grace cleave for ever unto him in the holinesse of their nature . thirdly , his by speciall attendance and ministrie ; hee being lord of the holy angels , they are his subjects and ministers , readie to execute his will. ob. they are our angels , and therefore not christs ; mat. . . their angels behold the face of the father in heaven . answ. they are called our angels , so farre as appointed our keepers or guardians against satan and impure spirits : but in all this ministery to the church , they are his angels ; for they attend us for our heads sake , and attend his body which is himselfe . next of their office , and why christ shall bring all his angels with him . ans. . their ministrie serveth to set forth the glory of christ the head . the most potent monarchs that ever were in earth , in their most stately and most magnificent showes were but seely creatures and wormes to this , and attended with weak men and flyes in comparison of this presence . . that by their ministery the great worke of the great day may bee powerfull , and speedily dispatched . for , first , being the angels of his power , they shall performe it mightily and powerfully . no sooner shall the sentence of absolution or condemnation bee pronounced , but it shall bee fully executed . for besides that every of them is mighty in his owne nature , and thence denominated principalities and powers , and said to excell in strength , psal. . . so shall now for the time the power of christ bee added to their owne , which shall bee of such invincible strength in every one , as satan and all the gates of hell cannot , much lesse the wicked of the world shall be able to resist any one of them . secondly , they shall doe it willingly , because their wills are wholly conformable to the will of christ , whom they love with all their strength . their readinesse appeareth , mat. . . the servants said , shall wee gather up the tares ? those that desire commission afore-hand , will be ready enough when they have it . thirdly , they shall performe it justly , purely , ●aithfully , rev. . . the seven angels that had the seven plagues , are said to bee cloathed in pure and bright linnen ; noting their righteousnesse , not mingling corrupt passions in their executions , nor corruptly respecting any persons . and they are girded on their breasts with golden girdles : gold is the purest of all metals , noting their purity and faithfulnesse in performing the will of god , in whole and in every part . fourthly , they shall doe it diligently and perfectly , in most strict and exact manner . for they could not continue in their glorious estate , if they should not bee every way answerable to the law of god , both in the puritie of their nature , and in the perfection of their worke : for how soever the angels compared with god are imperfect ( job , chap. . vers . . ) yet in comparison of gods law they have perfection , and no spot of sinne cleaveth to them . fiftly , it shall bee done speedily , and in the twinkling of an eye , with unconceiveable quicknesse and celeritie ; which is noted by their wings and girded breasts , readie and prest to the businesse of their lord. so of the second thing . . their ministry & office shall be of use against all wicked persons . first , to force them , and present them before the judge , be they never so rebellious : for they shall blow the trumpet , that all shall heare : they shall runne through earth and sea in an instant , to gather out all that offend : they shall compell mightie and rebellious potentates to present themselves . secondly , to be ( perhaps ) witnesses , and give evidence against the ungodly , of many secret sinnes : sure wee are , they attend our congregations ( cor. . . ) and why not in our private chambers ? thirdly , to be instruments of gods vengeance on the wicked , mat. . , . the reapers shall gather the tares , and cast them into unquenchable fire . so of the third . . their service and ministry shall notably serve for the comfort and salvation of the saints in that day , for first they shall with admirable expedition gather the saints out of their graves from all the foure windes , and bring them into the presence of christ : secondly , as they attended them in their humilitie , so now shall their service be exceeding comfortable in that day : never was hagar so comforted by an angell in her distresse , when hee refreshed her with water , as they shall be by the angels in this day of refreshing : for , . these angels which had carried their soules into heaven , as lazarus ( luke . ) shall now bring their bodies out of the earth . as the angell loosed peters chaines , and brought him out of prison , act. . so now shall not one living body as his , but all the dead bodies of the saints bee brought out of their prisons , and set into perfect freedome : all stones shall bee rolled away , and all chaines of corruption broken asunder . . when all elements shall bee dissolved , and set on ●ire , the angels shall helpe and hide them , that the fire shall not hurt them ; that looke as the three servants of god walked in the midst of the fire , and had no hurt , onely their chaines were loosed , because god sent his angell among them , dan. . . so here all the godly shall bee safe in that fire , which shall drive the wicked to desperation , not able to stand before those terrible burnings . and that fire shall resemble the waters of the red sea , which was a wall to israel , but a well and pit to drowne egypt . yea and as that fire of nebuchadnezzar , that sheltred gods servants from the tyrant , but licked up and devoured the enemie . . whereas satan at that day , being at his last & most desperate assault , shall bee most raging against the saints , they shall stop the mouth of this raging lion , as once they did for daniel , and by their power quell the forces of the divell . and their very multitude shall afford this comfort , that there shall appeare infinite more with us than against us , . king. . . . as they shall bind the tares , to cast them into the fire , so shall they carry the wheat into the garner ; and so appeare glorious ministring spirits for the good of the heires of salvation , hebr. . . thus the office and ministrie of the angels shall marvellously set out the glory of christ , promote the worke of the great day , bee serviceable for the finall ruine of all enemies , and happily advance the comfort and salvation of the saints , in these particulars . but i read not in the scripture a word of those childish and ridiculous conceits of petrus thyreus a jesuite , who in the description of christs glorious appearing appoints some angels to beare up the cloud , and hold up the seat of the judge , and some to beare the crosse before him , others the crown of thornes , others the nailes , others the speare and other instruments of his passion : which he hath gravely confirmed , because hee hath seene these things finely & artificially painted upon tables : sound proofes of jesuites : when they want grounds from prophets and apostles , they can supply them out of poets and painters , to both whom was ever granted equall leave to devise what they listed . but how can the angels come with christ , seeing they are no bodily substances , in their nature being without magnitude , figure , or sense ; and seeing they occupie no place , how can they move locally from heaven into the a●re , and into the earth ? ans. the angels being creatures , though they fill & occupie no place , yet must needs be definitively in some place , now in one , and then in another , and sometime locally ascend , and locally descend , after a manner unknown to us . hence in jacobs ladder the angels are said to ascend and descend : and not onely in vision , but actually , luk. . . gabriel was sent from god to a citie in galilee . so our soules are spirituall substances , and yet they locally ascend to heaven , and at the resurrection descend from heaven to be united to their bodies . in like sort the angels are described to be of most quicke motion , and for their celeritie and swiftnesse are compared to the windes , and have wings ascribed to them , as flying with most swift motion about their lords commands . and so must it needs bee : for , . their motion is without all resistance of bodily substances : no body can resist an unbodily substance , and all resistance is betweene bodies . . being without resistance , their motions are without all labour or wearinesse : they are restlesse in their motion . . it must be most speedy , because by no meanes hindred : so as in a short time , above that wee can perceive , they can move betweene heaven and earth . i say not , in a moment ; for angels cannot locally move betweene extremes , as from heaven to earth , but by passing the meane , which is to be done in time , though very short . thus wee conclude , that the spiritual nature of angels , though it occupie and fill no place as bodies doe , nor hath any circumscriptive place assigned them as they , and though by their motion in place they neither expell nor move any body out of place ; yet are they moved locally , and shall descend with christ to judgement , and quickly expedite all things belonging to it by their ministrie . observe hence a difference betweene christs first and second comming . for first , hee comes now with another manner of traine , than hee had following him upon earth : then he had twelve poore fishermen , despised persons , following him ( for his kingdome was not of this world ) but now his traine are all the angels of heaven . secondly , hee was then to shew himself the son of man , and in the form of a servant : but now hee will shew himselfe the sonne of god , and the lord of glory . thirdly , he was then to preach righteousnesse , and to suffer for sin : but now he is to judge righteously , and to revenge sin . fourthly , he was ever the lord of the holy angels , and therefore in his temptations and agonie , they were readie to comfort him : and when hee was at the weakest , hee was of power to command many legions of them : but that was not the time to shew forth his majestie by their attendance , as this appearing is . fiftly , those angels which ministred unto him in his incarnation and birth , in his life and death , were angels of grace , preachers to shepheards , disciples , women and others , appearing sometimes by one or two , to one or two persons . but these are angels of power , appearing in millions to all the world , who in their wonderfull glorie shall behold the glory of their lord. again , the lord jesus is hence proved the lord of glory , in that the holy angels serve him as their head & king of the church : so the apostle ( phil. . . ) proveth him to have a name above all names , because all things in heaven and earth , and under the earth shall confesse him : and christ himselfe , to prove his headship , useth the same argument , joh. . . hereafter shall yee see the angels ascending and descending on the sonne of man , that is , ministring to him as the head of the church , as was figured in jacobs ladder , gen. . ● . for christ is the ladder , by which onely wee ascend to heaven : this ladder reached from heaven to earth , noting his two natures , divine from his father in heaven , and humane from jacobs loynes on earth : angels ascend and descend on it , noting their emission and admission , descending to their office , and ascending to give account . besides , he must be greatest of all , who is honoured of all : and so christs eminencie above all creatures is proved , because all the angels of heaven must honour him , heb. . . and the more , and more honourable the attendants and ministers be , the greater is the personage so attended : but the angels are every where spoken of , as the excellencie of the creation ; and in the glory of these servants behold the glory of their lord. againe , their incessant service to jesus christ advanceth his glory : exod. . . the vaile of the tabernacle which covered the most holy ( expresly signifying the flesh of christ which hid and covered his deity ) must bee made of broydered worke with cherubims : not without cherubims , which noted the multitude of angels serving christ. exod. . . the cherubims , signifying the angels , must lift their wings on high , as attending christ , and their faces must bee to the mercy-seat ; which lively resembled christ , on whom their eyes must still be cast , as the eye of the handmaide to the hand of her mistresse . thus wee shall see how they served christ as man , even in his lowest estate , as well as in his highest . in his birth they sang glory to god , and were preachers of him to shepheards . after his temptations they ministred to him , spreading a table for him in the wildernesse , and waiting at his table , mat. . . in his agonie in the garden they comforted him , luk. . . in the grave they roll away the stone for his resurrection , mat. . . in his ascension they waite upon him , and lead him to the ancient of dayes , of whom he received a kingdome over all creatures , dan. . . but much more now they attend him , and assist him in the judgement of the great day , wherein hee is to put forth his greatest power and glory , in the most glorious worke that ever was or can be . . here is matter of terror to the enemies of christ , even all wicked and impenitent persons : in that jesus christ commeth armed with such power and glory against them : for now he rideth in his chariot of triumph against all his enemies , and now all the mountaines in the world cannot hide them from the judge , but the power of the angels shall present them . neither can the sentence bee avoyded , nor the execution reprived : for if heaven and earth bee mingled together , whatsoever sentence of death is pronounced on them , the angels shall speedily execute . how comes it then to passe , that men are so carelesse , and passe over these great woes as a tale that is told ? shall this judge pronounce the sentence , and the angels undertake the execution , and yet the thing falle of execution ? wo worth the deadnesse and securitie of wilfull sinners , that dare contemne so dreadfull a sentence as shall eternally torment them ! . here is assured comfort for the saints : that all this glorious attendance of the head shall bee the glory of the members . what a great comfort shall it be , to see the angels mustered together , to become our servants also , and performe the greatest service to us as ever was performed by them ? while the saints lived here , the good angels attended them , and kept them in their hands : when they dyed , the angels carryed their soules to heaven , which was no meane service . but now in this great day they shall reunite the soules and bodies of the elect , they shall separate the whole man from all corruption , and communication with sin and sinners , and gather out all that offend , and shall not leave them till they be set quite free from all danger , as the angell did peter , act. . no nor till they have placed them in the glory of god. now what an honour is it , that these glorious spirits who dwell in heaven , should serve them that dwell on earth , yea dwelt lately in the grave ? that meere spirits should serve flesh and blood ? and creatures so elevated in their nature , above all sin and mortalitie , should stand charged with them who immediatly before were clothed with miserie and corruption ? quest. how comes this to passe , seeing they are his , that is , christs angels ? answ. this must neither impeach christs glory , nor lift us up to glorie in any thing in our selves : for they serve christ and us , but not after the same manner , nor upon the same grounds : . their service to him is immediate , as to the head of the church , to us mediate , as members of this head . . their service is due to him as to their creator and lord , of dutie , to us as creatures , of charge from him . . their service is proper to him , and invested in him as in his own right , to us communicated onely by vertue of our communion with him . . they are his angels by speciall proprietie , and they doe him all homage and service by speciall prerogative , as the authour and preserver of all their excellent gifts , and condition : but our angels by speciall commission , and direction from him , entrusted to employ their gifts for our good . in one word , never did they minister to a member , but for the honour of their head . . it teacheth us to admire the surpassing love of our lord , in that hee tooke our nature , and bound us straiter to him than hee did the angels of heaven ; and hath vouchsafed us his owne speciall servants to attend us , and charged them with our safetie in all our wayes , in life , in death , in judgement , till we be set out of the reach of all danger . well knew our lord , what weake creatures wee are in our selves , what dangerous combats wee were to stand in , with how many spirituall and invisible enemies we were to be beset : and therefore out of his love and wisedom hath appointed us so many spirituall , invisible , and more powerfull ayders and assisters . . if wee expect this happie ministery from the angels , let us beware that in the meane time wee grieve not by our sin these holy angels , nor drive them from about us , whose protection under god is safer than if wee lay under shield and speare , psal. . . . while wee desire they should stand for us at that day , beware of ministring matter to them to witnesse against us . yea let us furnish them with matter of our defence , as those that have beene both witnesses and defenders of our pure conversation . . cor. . . women must bee seemely in the congregation , because of the angels . and because of the angels , both in gods house , and our owne houses , and all meetings , the saints must walke holily and reverently , a● those that have not onely gods eye , and the eye of christ upon us , as judges , but the angels as witnesses . let no sinner that shall stand in need of so much comfortable service from them , goe on to grieve or offend them , but rather afford them matter of rejoycing , in their sound conversion , and daily renewing of their repentance , luk. . . . learne to imitate the angels in their service and ministerie , as it hath beene described . first , they honour christ in all their ministerie : so all the scope and aime of our lives and labours must bee the glory of our head . secondly , they are expedite and readie : they have besides the agilitie and swiftnesse of their nature , wings to flie withall : let their wings speed us in his service , who are nearer than they : should the members be heavie and uncheerefull in the service of the head ? thirdly , they are in all things ruled and moved by his mouth and spirit : they doe none of their owne , but his will : ezek. . . whither the spirit led them , they went. let us in all things give up our selves much more , to the leading of his spirit , not running in any businesse unsent , or without our warrant : doth the member any thing , or move any way without the heads direction ? fourthly , they rejoyce in all good things , in the glory of christ , in the victory of christ , in the conversion of sinners , in the eversion of all wicked enemies , in the finall salvation and glory of all saints , and doe promote all these . but why doe not wee more rejoyce in these things , the benefit of which more redoundeth to us , than to them ? how unlike is it to the angels , to rejoyce in evill , in sinfull courses and companie ? why hate wee and scorne such , as most partake in christs victory , and are set out of the divels power ? fiftly , they are unweariable in performing their service to christ : and much lesse should a member be wearie of being officious to the head . when did any good angell shrinke and recoyle from the commandement of christ , or account any thing too much he could doe for christ , or his members , as many christians be ? therefore my beloved ( cor. . . ) be stedfast , unmoveable , unweariable , and abundant in the worke of the lord. the time comes when we shall be in our condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like or equall to the angels , luk. . . and when we shall be children of the resurrection . let us frame our selves to the good angels before-hand in this first resurrection , that we may have comfort and glory in that second . and then hee shall give to every man according to his workes . here is the fift and last point , namely , the end of christs comming to judgement : where are five things to be considered ; . a just retribution , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies both a returne of justice , and a gift of favour : matth. . . call the worke-men , and give them their wages , returne both to those that came into the vineyard first , and seeme to have deserved it , as also those that came in last , to whom it was given of favour . for it is observable , that the compound is changed into the simple , vers . . i will give to this last , as unto thee : and therefore is most fitly used here , in respect of the two sorts of subjects to bee judged : the wicked , who must receive a just retribution according to their workes , and desert of them : and the godly , who are to receive life everlasting of the free favour of god in jesus christ. and this is the end of christs comming ; that secondary and subordinate end , in the felicitie of the elect , and just damnation of reprobates ; which promoteth that chiefe and primary end of all his great workes , even the praise of the glory of his grace , in the consummation of that his kingdome which hee set up in this world . . the person retributing : hee : the just judge of all the world : hee that loveth righteousnesse , and hateth iniquitie : hee that exercised and fulfilled all righteousnesse in his humilitie , shall now much more exact it in his glory . and here in is the difference between this judge , and other judges : first , hee is appointed to bee judge of all the world , and now to come to destroy and revenge all unrighteousnesse : they not so . secondly , the lord is with them in their passing of righteous sentence , but he is the lord : god sits with them , hee sits as god. thirdly , they may be mis-led : for they often passe sentence before due hearing and triall ; but not so he , as in adams case , first all were examined . or they when they have heard the right , may be carryed away by affection , petition , money , importunitie , or the command of a superiour , as in naboths case : this judge not so , most righteous , and will deale righteously . . the persons to whom : to every man : he saith not , to all men in generall , but the word noteth the particular judgement of every singular man : none shall avoid judgement ; kings nor subjects , rich nor poore : the greatest monarch that ever was , must appeare , if his power be not superiour to christs . the poore soule shall not bee neglected , nor forgotten . none shall answer by proctours , but every man shall receive according to that he hath done in the body , be it good or evill . hence the scripture , that it may omit none , rangeth them into sundry rankes : namely , of just and unjust , act. . . of quicke and dead , act. . . of great and small , rev. . . christ now calls , and men will no● come , but then they must come in . . the time : then shall he give to every one : now is not the time or place in which dwelleth righteousnesse : now it is well with the wicked , and not so well to the godly : now in mens tribunals many things are carried unjustly and partially , but we know that then the judgement of god shall be according to truth , rom. 〈◊〉 . . now in this world a man may see a just man , to whom it is according to the worke of the wicked : a poore wise man by his wisedome delivering the citie , and none remembreth this poore man : the best worke receiving the worst wages , and iniquitie in the place of justice . but then is the time , when the godly shall have a full reward and honour , and the wicked everlasting shame and sorrow . . the rule of this recompence : according to his workes : where , first , what is meant by works . namely , not onely actions good or bad : but we must include the originall and attendants of them , even the worke of our fall in adam , which was our worke as well as his ; originall sinne , and corruption of nature , of which workes are the fruits ; and so comprehended in them . so out of workes of the saints faith is not excluded , being the rise of them , and indeed the noblest of all workes , the chiefe obedience required in the gospell . the attendants of good workes are also included under them , as namely , thoughts and speech●● : for according to every idle word & thought wee must bee judged ; but the workes will manifest what they have beene . secondly , the appropriation : his workes : his owne , not other mens : every man shall give accompt of himselfe unto god : every vessell must stand on his owne bottome : the father shall not beare the sonnes burden , &c. ob. in the second commandement god will revenge the sins of parents in their children to the third and fourth generation . ans. not except the children be found in the same sins : none shall suffer for anothers worke , further than he is some way guiltie of it , as the childe often is by consent or imitation . and thus the pharisees shall goe to hell for abels blood , and za●haries , shed many thousand yeares before their age , because they were not warned by that example to avoid blood-shedding . but hee will visite the sinnes , that is , first enquire , and , if hee finde them not , hee will not revenge : see ezek. . . and the examples of hezekiah , josiah , and other good children of wicked parents . thirdly , what is meant by the phrase according to workes ? ans. . the phrase noteth plainly , that as our workes are good or bad , so our doome shall bee : for so it is evidently expounded , rev. . . my reward is with me , to give to every one as his worke shall be : so as the sentence shall run according to the evidence that workes shall bring in , as sure witnesses either of their faith or infidelitie . . the phrase implyeth the qualitie of the worke , but not the merit : which wee observe , because the papists hence ignorantly build up their merit of workes , and thus argue , god will render to the wicked according to the merit of their workes , and therefore the godly must receive according to the merit of their workes . answ. the argument followes not from the merit of evill workes to the merit of good workes : for first , good workes are gods , not ours properly , as our evill workes are : faith , and workes of faith are the gift of god : secondly , good workes in us are imperfectly good , but our evill workes are perfectly evill : thirdly , good workes are done upon dutie , but evill workes against dutie ; merit and debt are opposed , and what meriteth he , who hath but done his dutie , and failed in doing too ? fourthly , who can bring these merits ? not the unregenerate : for the wrath of god is revealed from heaven against all the unrighteousnesse of men . or can the sonnes of god , when abraham himselfe hath not wherein to rejoyce before god ? surely if hee could bee justified by no other means than faith , much lesse can we : therefore by the workes of the law can no flesh bee justified , rom. . . quest. why then shall good workes bee inquired into in that day , rather than faith ? and why shall christ judge according to workes , not faith ? answ. . workes shall bee inquired into , not as meritorious causes of salvation , which is only merited by christs workes which onely had perfection ; but as conditions of gods promises concerning reward in heaven , given not for merit , but of gods frce grace : for hee crowneth his grace in us , not our merits , saith augustine . workes are requisite conditions to the person , but no causes of reward . . to shew that jesus christ shall accept no persons , but looke to causes . . to shew that faith must not bee idle , but put forth the life in good motions and actions . . because the judgement and equitie of it must be visible , and run into the eyes of all mankind : and therefore must be passed according to the fruits and workes which men may see ; whereas faith , by which alone wee are justified before god , is an inward and spirituall grace in the heart , knowne onely to god who seeth the heart , and it flieth the sense of man further than by the works of love , as fruits , it discovereth it selfe . object . but if the judgement were according to workes , then the rule should be the law : but god will judge the secrets of men according to the gospell , rom. . . which is the doctrine of faith , not of workes . answ. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according , signifieth there not the ruls of judging , but the certitude of it : and the sense is , according as i have taught you in the gospel : my gospell , or my preaching it among you . or if it be taken for the rule , it must be meant of the elect only , who by the gospell shall be absolved , as the wicked by the law condemned . but how shall they be judged , who have no works , as such who repent at last cast , whose workes have beene all against god , and poore men that want means ? for such as repent at last , as the theefe on the crosse , they shall receive according to their works : for true faith is never without the witnesse of workes , but worketh by love , let their time be never so little . so the theefe on the suddaine confessed his sin , be wayled his life , professed christ when his disciples left him , reproved his fellow , and prayed earnestly for salvation , and would further have expressed his faith , if hee had lived longer . so those that are called in the article of death , have a true purpose , if they live , to expresse their faith , and gods mercy accepteth this will for the deed done . let not thine eye be evill , because the lords is good . and for the godly poore , who can give no almes , yet they doe workes of pietie , justice , diligence in the calling , and workes of truest mercy , in prayer , instruction of the familie , comfort , reproofe , and the like to these . object . but some are not judged according to their workes , but receive an unequall sentence , rev . . give her double according to her works , that is , twice as much punishment as her workes are . answ. by double is not meant double of punishment to her sin ( for no punishment can be double to the least sin : ) but double affliction , that is , a much more grievous punishment than shee hath afflicted the church withall : and this , babylon hath well deserved , and shall be sure of . so some wicked men are p●nished for one and the same sin , here and hereafter ; as for murther , theft , or the like : this is not a double punishment , but a further degree of the same punishment ; one begun here , and the other eternally continued hereafter : both due by that just sentence , in the day thou sinnest , thou shalt dye the death . doctr. the last judgement shall be not more glorious than righteous : for if jesus christ be the judge , and if every person to bee judged shall receive according to his workes a righteous sentence , the judgement must bee most just . rom. . . we know that the judgement of god is true , that is , equall and just . and the apostle abhorreth with detestation the least thought of any unrighteousnesse in god , c. . . is god unrighteous ? god forbid : how should he then judge the world ? this will not stand with the proper office of god , which is to be the judge of all the world : shall not hee deale justly ? . where all helpes of righteous judgementare , the judgement must needs bee righteous : but so are they here : for first , in the person of the judge there is wisedome● , and piercing understanding farre above salomans , to finde out the truth and equitie of things : he discernes persons and causes truly and infallibly , as they are : hee can disclose and discover all secrets of hearts , intentions , and purposes , which no creature can discern . all other judges may be deceived , who judge only of the worke running into the senses , and so mis-judge of men as david himselfe did of mephibosheth . but this judge seeth the heart and hidden counsels of it . this ground of righteous judgement is laid in jeremy ▪ . . i the lord search the heart and reynes , to give to every man according to his workes . herein is this throne exalted above all tribunals , in that the most secret thoughts escape him not , which the highest seats of justice in earth can take no notice of . all things are naked to him , heb. . . another helpe of righteous judgement is the opening of the bookes , both in gods custodie , and in the custodie of the parties . god hath a booke of providence , in which all things and causes are written , psal. . . and a booke of memorie , wherein all the good services of his saints are recorded , mal. . . and a booke of life , in which the names of the elect are written , phil. . . these bookes shall be opened and read , rev. . . and i saw the dead both great and small stand before god , and the bookes were opened , and another book was opened which is the booke of life , and the dead were judged of those things which were written in the bookes , according to their workes . the booke in the parties custodie is the book of every mans conscience either accusing or excusing , rom. . . these bookes shall be opened , and if the , conscience accuse , god is greater than the conscience , joh. . . . where all letts are removed , that judgement must bee most righteous : but so is it here : for this is a white throne , like salomons white ivory throne , for the puritie of the judge and judgement . first , here is no concealement of things , no dawbing up of bad matters in corners , no pleading of lawyers to varnish falshood , and cloud the truth ; no proctors , no advocates , but every man must give account of himselfe to god. secondly , here is no respect of persons , but causes : no friends to gratifie : no mans cloth or service shall protect an offender . thirdly , here shall be no inducement by gifts : gold shall gild no bad causes . fourthly , here shall bee no sanctuaries , no priviledged places to disturbe the course of justice , no appeales , no protections to avoid the sentence which shall lye eternally upon sinners . from all which grounds we conclude the righteousnesse of this judgement . which serves first , according to the scope of our saviour , to excite every one in the care of saving his soule , and worke in us selfe-deniall , taking up of our crosse , and following of christ : for then shall every man receive according to his worke : as the seed hath been , so shall be the harvest : as the worke hath beene , so shall the wages bee . hee that hath sown to the flesh , or to the world , shall reape corruption : but hee that hath sowne to the spirit , shall reape immortalitie and life . cor. . . every one shall receive according to his owne labour . secondly , here is a ground of repentance , act. . . he admonisheth all to repent , because hee hath appointed a day in which hee will judge the world in righteousnesse . the reason is strong : now the lord after a sort hideth his righteousnesse , and useth patience and connivence with many sinners : but then he shall draw it out . yea thou mayest now hide thine owne sinne with adam , and carry it close from men , but that is a day of revelation , then shall the bookes be opened , and all thy sins ( except thou hast repented and got a cover in christ ) shall hee manifest , and openly read before god , men and angels . thinke not to avoid or ●lude the justice of this throne : but stand in awe , and sinne not : get an awfull reverence of that god , whose pure eyes behold all the wayes of man , whose soule perfectly hateth all iniquitie , whose hand will not spare , but without respect of persons judge every mans workes , and whose justice will reward every one according to that he hath done in the flesh , be it good or evill . by what stronger argument would the apostle affright the the hard-hearted sinner , who heapes up wrath against the day of wrath , and declaration of the just judgement of god , but this same , that god will reward every man according to his workes ? rom. . , . so , what more affectuall motive can wee use to terrifie wicked enemies out of their sinnes , than that of the spirit of god ? rev. . . he that is unjust let him be unjust still : and hee that is filthy let him be filthy still : let the enemies of grace , of the word of grace , of the preachers of grace , be unjust , malitious , and scornfull still , at their perill : let the swearer sweare still : so the drunkard , harlot , usurer . but take the next verse with it , vers . . behold i come shortly , and my reward is with mee , to give to every one according as his worke shall bee . thirdly , here is a ground of patience in the midst of the confusions of the world , and the many contempts and opprobries cast against the godly : seeing every man shall receive a righteous sentence according to his works . phil. . . let your moderation bee knowne unto all men , the lord is at hand . beware of revenge in the meane time : commit all to him that judgeth righteously . storme not to receive unjust sentences against us , to see our righteous wayes depraved , our good repaid with evill , every barrabas preferred before christ. there is a day wherein god shall make our righteousnesse breake out as the sunne in his strength . and even from hence the scriptures conclude a providence and a future judgement : eccles. . . when thou seest iniquitie in the place of judgement , then thinke in thy heart that god will judge the just and the wicked . and cap. . . if in a country thou seest the oppression of the poore , and defrauding of judgement , bee not astonied : for he that is higher than the highest regardeth , and there be higher than they . now bee patient , and appeale to this day , from all unjust sentences , as john hus , jerome of prague , &c. so did zachariah , chron. . . the lord looke on it and require it . fourthly , this must teach us sinceritie and truth in all our wayes before god and men : seeing this judgement is not according to outward appearance , but according to the truth : then shall all showes and powerlesse forms of godlinesse bee blowne off , as leaves in autumne by violent windes , and thou shalt bee layd open as thou art , and not as thou seemest : thou mayest now be as ananias among beleevers , and as judas among the twelve , and carry it smooth away ; but this day will set thee among hypocrites , and thou shalt stand among thy fellowes . then shall the hope of the hypocrite perish : and onely soundnesse of heart shall abide this exact triall . it must bee gold that must abide the fire of this day , and not a gilded hypocrite . fiftly , this must teach us watchfulnesse in all our wayes , and see they bee righteous : eccles . . . feare god and keepe his commandements : for god will bring every worke into judgement : feare god in his presence , power , and justice : do nothing in secret , which thou wouldest not have preached on the house-top : and keepe his commandements ; for , whatsoever is not answerable to some commandement , this judgment must condemne and disprove ; whatsoever the word now alloweth , it will then justifie , and then will condemne whatsoever it now condemneth . judge thy selfe afore-hand , and put thy selfe upon the tryall , . of the word : how will those words and actions abide that tryall , which now it passeth sentence against ? . of thine own conscience : if now thy conscience have a voice against thee , but thou wilt choake and sti●le it , yet it shall bee heard at this day . . of thy experience : if any action now bring guiltinesse , feare , shame , or heavinesse , what else shall it bring then , when it shall set before the judge thy oppressions , cruelties , usuries , wrongs , oathes , revenges , filthinesse , drunkennesse , contempt of the word of grace , the day and meanes of grace , and shall doe god good service in bringing backe all old reckonings , not reckoned for by christ ? . of thine owne present apprehension of that day : if now the mention of this day make thee out of guiltines to tremble , what shall the day it selfe doe ? sixthly , out of this doctrine a man may gather evidence of his future estate , & whether he shall speed well in the last judgement . for as the tree leaneth , so it is likely to fall ; and as it falleth , so it lyeth . but to helpe this inquisition , the scriptures afford us some notes of triall . . that in gal. . . what a man sowes that shall hee reape . sowest thou cockle , and wouldest thou reape corne ? sowest thou to the flesh , and expectest to reape any thing but corruption ? to sow to the flesh , is to live according to the lusts of the flesh , and command of lusts : as to sow to the spirit , is to live aftet the motions of the spirit . thou art in gods field , either wheat or chaffe : and the reapers of this great harvest shall gather the wheate into the garner , but the chaffe shall be cast into unquenchable fire . . another note is in thess. . . in flaming fire , rendring vengeance to them that know not god , and obey not the gospell . all ignorant and disobedient persons , that love not the knowledge of god , nor obedience to the gospell , may now read their doome in that judgement : nothing but timely repentance preventeth it . . another note is in thess. . . it is a righteous thing with god to trouble them that trouble you . it shall then goe hard with those evill servants that beate their fellow-servants , that revile christ in his members , or disgrace the profession of godlinesse : whereas they shall finde it had beene their happinesse to have fed , clothed , comforted , and honoured christ in his members , mat. . . . another note is in the parabl● of the talents , mat. . . the faithfull servant , having received talents , used them , and gained as many more , was made ruler over much : but the evill and sloathfull servant , that hid his masters talent , and employed it not for his masters advantage , was taken and cast into everlasting darknesse . what shall be their hope , that are so farre from employing their talents , that they declaime against them that doe , and molest them for so doing ? woe to such scribes and pharisees hypocrites , that neither enter themselves , nor suffer others , but shut up the kingdome of heaven before men , mat. . . what is the sound preaching of the gospell , but the key of the kingdome , given into the hand of pastors to open the doore of heaven to beleevers ? where then shall such pharisees stand , who not onely hinder others by their wicked example , but wrest the key out of the pastors hands , and so bolt up the kingdome of heaven , that people should not enter ? who sees not halfe the sentence executed on many such already ? even their talent already taken away : and the other halfe remaines , the taking away of the man himselfe , the binding of him , and casting him into the fire , as a bundle good for nothing but for fewell of the fire of hell . . the apostle in rom. . . gives other two certaine notes of him that shall speed well in judgement : . hee seekes glory , that is , by faith and repentance he seekes the kingdome . . hee perseveres in good , and stands out to victory : for good fruits from a sound roote abide , and good works flowing from sound faith are not vanishing . when those that are contentious against the truth , and given up to unrighteousnesse , shall meete with tribulation , woe and anguish , then shall these attaine glory and immortalitie . vers. . verily i say unto you , there bee some of you that stand here , that shall not taste of death , untill they have seene the sonne of man come in his kingdome . in these words our saviour , partly to mitigate the former doctrine concerning self-deniall , bearing the crosse , and suffering for christ , partly to confirme what he had said concerning his glorious comming to judgment , and partly to support and comfort his disciples , who by reason of his base and low estate could see nothing lesse than the great glory that hee speaketh of : doth now make a gratious promise , that although hee was now in an abject condition , and after a while was to bee more humble and abased , even to the death , the shamefull death of the crosse , and to be laid up a while in the house of death , yet ere long hee should manifest his glory ; and though his greatest glory should bee deferred till the last judgement , yet would he before that time shine out in brightnesse and glory to the whole world . and whereas they , as his nearest and most faithfull servants , might earnestly desire to see him their loving master thus exalted , and grieve that it should bee so long deferred , as that they might be worne out of the earth before that time ; hee meetes them in their desire , and tels them it is not so farre off , but some of them should behold it before their death . for the meaning . amen , or verily : a forme of speech or asseveration which christ the true and faithfull witnesse often used to avouch the truth : and he that saith here , amen , is called amen , rev. . . these things saith the amen : to shew , that whatsoever hee saith , is yea and amen , cor. . . that is , most firme , certaine and constant . i say unto you . ] our lord propoundeth his doctrine in his owne name , that hee may bee knowne the chiefe doctor of his church , even that doctor of the chaire , whose voyce alone must be heard of pastors and people . thus did none of the prophets , but onely verbum domini , the word of the lord : none of the apostles , but delivered what they had heard and seen , joh. . . and what they had received of the lord , cor. . . nor none of the pastors of the church , but as good stewards they dispensed their masters allowance . and further , this being a prophecie uttered in this forme , hee showes himselfe the chiefe prophet of the church , prophecied of by moses , deut. . . like unto moses , act. . . and like him in . things . . as the truth hath a likenesse with the shadow , the mediation of moses betweene god and his people being a shadow of christs mediation . . like him in respect of divine calling to his office . . in respect of his faithfulnesse in his calling , being faithfull in all the house of god as the sonne , moses as a servant . . like him in his authoritie , he being appointed to teach us all things , & we to heare him in all things . . in the event or sanction : whosoever will not heare him , must dye the death . but superior to moses , as being the lord of the holy prophets , as being god , the seer of things properly and à priori , as being faithfull in the house as the sonne , as onely able to say , i say unto you , preaching in his own name , which none but the head of the church can doe , and none but hee that hath power in the heart and conscience . some that stand here , shall not taste of death . [ this is an hebrew phrase : not to taste of death , is , not to die ; but alluding to the cause of death , which was tasting of the forbidden fruit ; this was the first tasting of death . so in joh. . . he that keepeth my word , shall not see death : and heb. . . christ tasted death for all the elect. till they see the sonne of man come in his kingdome . ] here is some difference and difficultie in the interpretation . . some referre it to the last judgement , of which christ had spoken immediately before , and erroneously conceive that christ meant of john , who they thought should not die till christ came againe to the last judgement . and no marvell though sundry have beene over-carried in this error , seeing the disciples themselves , till the sending of the spirit to lead them into all truth , were wrapped in it . but this is sufficiently confuted in the text , joh. . . . others , both ancient and new writers , as hilary , bullinger , chytreus , and piscator , understand it of christs transfiguration which immediately followed , as if hee had said , some of you , as peter , james , and john , shall shortly see mee ( so farre as you can comprehend ) in that forme and habit wherein i will thus come to judgement ; as sixe daies after they saw him on mount tabor in great glory . but first , the speech ( yee shall see it before your death ) seemes to carrie it to something beyond the compasse of so few dayes . secondly , wee doe no where reade that the transfiguration is called the comming of christ in his kingdome . thirdly , in so short a time none of the disciples were to taste of death . therefore , . we shall best finde out the sense by enquiring , what is meant here by the kingdome : what is meant by the comming of this kingdome : and seeing the best interpretation of a prediction is the accomplishment , we shall enquire how some of the disciples did see the comming of this kingdome before they tasted of death . for the first : the kingdome of god is twofold , generall , and speciall . the former is called the kingdome of power , whereby the lord powerfully governeth the whole world and every particular , to the very sparrows , and the haires of our head : unto which kingdome of power all creatures , men and angels , yea devils themselves are subject . the speciall kingdome of god is his gracious rule and governement over his elect : called the kingdome of christ , because he is the head of it : and the kingdome of heaven , because it tends directly thither : and the kingdome of the sonne of man. of this kingdome are two degrees : of grace : of glory . the difference of these two , is , . in time : the former is begun on earth , the latter is consummate in heaven . . in manner of government : the former is governed mediatly , by his servants and ministers , the latter immediatly , by himselfe , when he is all in all . . in the manner of subjection : the former in the militant estate is environed by enemies and assailants : the latter is triumphant , in perfect rest and peace , without all assault . quest. of whether of these doth our text meane ? answ. our saviour here speaketh of the former kingdome , of grace , here in this world , which is an estate wherein men are brought to be subjects to christ in this life , being enlightned , guided , and effectually moved to beleeve the promises of salvation , and obey the will and lawes qf god. for it is a comming into the kingdome , before the disciples decease . for the second : what is meant by the comming of this kingdome ? answ. the comming of the kingdome is nothing else but the erecting of it , by the powerfull means of it , in the hearts of men where it is not begun , and a continuance of it with much successe and increase where it is begun : being all one with that petition , thy kingdome come . and thus many interpreters , calvin , beza , bucer , tossanus , fitly applie it to the power and efficacie of the gospel , by which the kingdome of christ was farre and wide , with great power propagated after the time of christs ascension : but yet in the dayes of some of the apostles . and to this interpretation the change of the phrase ( mark. . . ) giveth light : some that are here , shall not taste of death , till they have seene the kingdome of god come with power : now what else is it , to see the kingdome of god come with power , than to see the enlargement and increase of the kingdome of god , by the prevailing of the gospell , bringing in men to the obedience of faith ? whence , rom. . . the gospell is called the power of god to salvation . but thirdly , let us looke into the accomplishment of this prophecie , which will notably enlighten the true meaning ; because wee shall here see christ now ascended , mightily declaring himselfe the king of his church , and that hee was not only exalted unto the right hand of god , but that , even in the dayes of some of the apostles , he came in the mighty power of his kingdome of grace : as appeared , . in the emission of his apostles : christ immediatly before his ascension did call and send out his apostles , with speciall promise of his presence in their ministerie to the end of the world , mat. . . goe and reach all nations : their commission was , to make disciples every where . this great worke the apostle magnifieth , eph. . . when hee ascended , hee gave gifts to men , some to be apostles , &c. for the gathering of the saints , for the worke of the ministerie , and the edification of the body of christ. this was one most powerfull means for propagating his kingdom , which was herein seene gloriously to come out through the world . . in the descending of the holy ghost , fiftie dayes after his ascension , upon the apostles ; when the spirit promised came rushing upon them as a mighty winde , and filled all the house : whereupon forthwith they preached the word of the gospell to every nation under heaven , at jerusalem , in their owne tongue , act. . . which was a fruit of his ascension and exaltation , v. . and a comming in his kingdome with power . . in the apostolicall gifts , we may see how powerfully the sonne of man came in his kingdome , in their dayes : as the gift of knowledge in deepe mysteries of the kingdome , without studie : the gift of prophecie : the gift of miracles , of healing by imposition of hands , of casting out devils , of raising the dead , and the like , for confirmation of their doctrine : the gift of tongues , and of immunitie from errour in teaching or writing : the gift of the apostolicall rod , in smiting offendors , as paul did elymas with blindenesse , and peter ananias & sapphira with suddaine death . which peculiar gifts were promised and given them , that by the admirable use and power of them the sonne of man should come gloriously in his kingdome , and the church more and more confirmed in the faith , and more allured in the beginning and cradle of it , to the love of christ and his truth , who a little before was so hated and despised . . in the apostolicall diligence , which was wonderfull , and all to this end , that the sonne of man might come gloriously in this his kingdome . the travells of paul alone were such , as hee carried the word of the kingdome , and set up christ as a king , unto a third part of the knowne world , rom. . . . yea in his time hee sheweth , that the gospell was preached not at colossus onely ( as col. . . ) but by the diligence of the apostles it was fruitfull in all the world , v. . how instant were they in preaching , writing , disputing , and suffering , and all to set up the son of man glorious in his kingdome ? . in the successe of the apostles in their ministerie : which if we consider , wee shall see the truth of christs speech , that they did more in the means of conversion of men , than himselfe did . act. . at one sermon of peters , three thousand were converted : this was the first famous draught of this fisher of men , by which three thousand subjects were added to christs kingdome in one day : here came the sonne of man gloriously in his kingdome . and what wonderfull increase it took in all quarters , all the epistles of the apostles do witnesse : especially twenty yeares after christs ascension , in which times howsoever some of the apostles were extinct , as james slaine with the sword by herod , ast. . yet some other of the apostles , and of others who heard christ speake these words , were living : witnesse that synod of the apostles , which was fifteene yeares after christs ascension , at jerusalem , wherein james sonne of alphens was president ; which sheweth both the flourishing estate of the church at that time , and that many of the apostles were then living : and so this prophecie of christ was accomplished . but , . fortie yeares after christs ascension , when all the jewish ●orship and ceremonies , together with the temple , were so ●olished and destroyed , as one ●one was not left upon another ; ●e whole house and all the uten●ls and shadowes were burnt with fire , so as none of them ●ould longer stand up against christ , the truth and substance of them : then was the sonne of man let into his kingdome most ●erspicuously , all va●les were ●ow rent , all shadowes vanished , ●ll partitions broken downe , and christ with open face trium●hantly conquering and prevai●ing in the world . and this , john●he ●he evangelist saw , who dyed in the . yeare after christ , about ● . yeares after the destruction of the temple , as chronologers have collected . object . christ was come in his kingdome before : so john baptist preached , repent , for the kingdome of god is at hand : and christ himselfe said in matt. . if i by the spirit of god cast out divels , then is the kingdome of god come unto you . answ. true it is , the sonne of man was come in his kingdome before : . in the beginnings of it : . to judea : . in a dim & obscure light in comparison . but now it is come in the power of it , and to all the world , even in the apostles time , whereof our saviour here speaketh . wee might adde hereto the writing of the evangelists : matthew , who wrote his gospell eight yeares after christ , marke ten , luke fifteene , and john forty two ; wherein christ came in his kingdome apparently to all the world , in all the churches of the new testament . yea this last of the apostles , john , saw christs comming in his kingdome most gloriously , in the undaunted confession of his name by many thousand christians , that gave their lives for the testimonie of his truth . for hee lived to see three of those bloodie persecutions of roman emperours , as of nero , under whom peter & paul suffered , of domitian , under whom himselfe was banished into the isle pathmos , where hee wrote his revelation , and of trajan , under whom were many thousand christians drawne to death daily , as plinie the second testifieth , writing in their behalfe to trajan the emperour ; in whose dayes john wrote his gospell , and dyed the ● . yeare of his owne age . all which hath notably cleared the sense of our saviours prediction . now followes the observation . where the word of god is most powerfully preached , and most cheerefully obeyed , there christ commeth most gloriously in his kingdome . the whole . psalme is a prophecie of christs kingdome , who is appointed to rule in the middest of his enemies . . the place or countrie , over which he is king , is sion , v. . that is , the church of god , figured by sion at that time . . his government over his church is called a kingdome , for the similitude it hath with earthly kingdomes : and in all wee shall see the comming of christs kingdome to bee by the powerfull preaching and obeying of the gospell . . earthly kings have royall titles , and stiles of honour : so for the name and title of this king , hee is called the word of god , rev. . . even that eternall word ( joh. . . ) which was before all beginning , but now incarnate . and he is called faithfull and true , vers . . not onely faithfull , in defence of his subjects , but true in his promises and retributions of reward to those that valiantly fight his battels . . other kings have subjects : and here must be subjects , which heare his voice and follow him , joh. . . called a willing people , ps. . . elect , and drawne of the father : all gathered by the word and voice of christ , and of unwilling made a willing people , because his redeemed ones , both by price and power . . other kings have their lawes and statutes for the government of their subjects . the lawes of this king are the lawes of heaven , the charter of heaven , the word of god in the two testaments , the law of entire nature renewed in the former , and the law of faith revealed in the latter . it is hence called the word of the kingdome , matth. . . because his kingdome is erected and preserved by it . and these lawes are bounded with rewards to the observers , and penalties to the transgressours ; all these being comprehended in the promises and threats of the word . . other kings ride in great state and glory , both to make and execute lawes , as also in their just warres for the defence of their right and subjects , and just revenge of wrong-doers . so this king rideth upon a white horse , and every where triumpheth by his truth , being faithfull and true , fighting and judging righteously , rev. . . and psal. . . prosper with thy glory , ride upon the word of truth and meekenes . and how gloriously he rode on upon his word , through all the world , after his ascension , wee have shewed . . other kings have their crownes , sword , and scepter , but with much difference from this king : . he hath many crownes upon his head , whereas other princes seldome have above one ; to note the many victories , which according to the word , and by the word hee hath obtained against satan , sin , death , hell , for himselfe and his subjects . . his sword is the sword of the spirit , the word of god , which he holds not in his hand as other princes , but in his mouth , rev. . . out of his mouth went a two edged sword : esa. . . hee shall smite the earth with the rod of his mouth , and with the breath of his lips slay the wicked : where the rod of his mouth , and breath of his lips are all one , namely , his word ; by which sword hee subdued three thousand at one sermon . . his scepter is that rod of his power which he sends out of sion , that is , his word as is expounded , esa. . . the law shall goe out of sion , and the word of god out of jerusalem . but , other princes hold their scepter in their hand , hee in his mouth . . other kings have their guard and armie to attend them : so hath he those , who know the time and place of their attendance , psal. . . thy people shall come willingly at the time of assembling thine army in holy beautie : whereby wee know who they be , that waite on christ as his servants , namely , those that waite at the time and place of holy assemblies , called his holy beautie : these have free accesse unto him in his presence-chamber , and follow him into their owne hearts , where hee is present by his spirit to guide and comfort them . by all this plainely appeareth , that where the word is preached and obeyed , the lord jesus commeth in glory , and in his kingdome . his name is the word of god , his subjects gathered by the word , his lawes the word of the kingdome , his white horse on which hee rideth in triumph , is the word of truth , his crownes are put and held on his head by the word , his scepter the rod of his mouth , his sword the two edged sword going out of his mouth , his attendants and guard waiting on him in the place of holy beautie . which serves to convince all the enemies of the truth , as rebels to the kingdome of christ : the greatest enemies and rebels hee hath , are the hinderers of his word and ordinances , let their pretences be what they will : and manifestly are they discovered to be hypocrites , who will say every day , thy kingdome come , and yet by all their power hinder the passage and power of the gospel : nothing is such a 〈…〉 ion to them , nothing is such burden to the place where they live , as christs comming powerfully in his kingdome : themselves will not enter , nor yet suffer such as would enter into the kingdome . and the like of our wilfull recusants , and such as refuse to heare the word preached , which is the proclamation of this great king , investing him into his kingdome : were not he a disloyall subject , that would wilfully denie his presence at the proclamation whereby the king is proclaimed the lawfull heire and successour into his kingdome ? and will not the lord jesus reckon him an enemie , that refuseth to be present while he is by publike preaching and proclamation set into his kingdome , as the lord of his church ? hath christ any place in his heart , that cannot abide to heare he should be set in his lawfull inheritance ? oh that all these , either secret or professed enemies of christ , would seasonably consider what a fearefull thing it is , to enter into combination against christs kingdome and government ! . hath his father established him on his throne , and set his king on sion , and will the rebels displace him ? will they wrong and resist him , whom the lord hath set up ? will they pull his crowne from his head , dethrone him from his government , wrest the sword out of his hand , breake his scepter in pieces , violate his lawes , and thinke to prosper in their high treasons , and in taking up armes against the lord ? . looke on the dangerous issue and estate of enemies , luk. . . those mine enemies that will not i should raigne over them , bring them hither that i may destroy them . wilt thou not stoupe to the rod of his mouth ? his rod of iron is readie in his hand to breake thee to pieces as 〈◊〉 potters vessel , psalme . . on the other side , it must bee the greatest comfort of a godly man , when christ comes most powerfully in his kingdome : so our lord here comforteth his disciples in their sorrow , that they shall see their lord after a great deale of contempt and passion , lifted up againe in the glory of his kingdome . a child will rejoyce in the advancement of the father : a servant in the honour of his master : especially a loving spouse in the advancement of her husband : and how should we cheere up our selves and others , to see the lord jesus honoured in a powerfull ministerie , his enemies throwne downe before him , our brethren drawne by multitudes under his allegeance ? &c. contrarily , it should be the griefe of our hearts , when any thing crosseth his kingdome , when any designe prevaileth against his word , when any holy ministerie is cast downe , when the lord loseth an ensigne , &c. wee must also every one doe our best to set up christ in his kingdome , and that hee may lift up and hold up his scepter every where : thou prayest his kingdome may come , use meanes for that thou prayest , in what place soever . if a magistrate , thou must punish offenders against his lawes , as well as against the kings : thou must order thy government as well by his iawes , as the kings : by thy example thou must grace the word , as well as by thy presence thou wilt grace the execution of the kings lawes . if a minister , thou art the lords scepter-bearer : thou must hold up this scepter and mace of christ , preaching the word plainly , purely , sincerely , instantly : as johns , goe next before him , and make way for him : as friends of the bridegrome , be sure hee increase though wee decrease . how doe they this , that preach not at all , or now and then , or preach against preaching , and declaime against those that most zealously advance the scepter and glory of christ ? that were not christ too strong for them , and truth stronger than all , christ should never come in his kingdome : if hee were a king , he should be such an one as ishbosheth , a king without a kingdome , without subjects or lawes . if thou bee a private person , shew thy selfe a good subject to this king , and set up his kingdome both within and without thee . without thee : thou must set up his lawes and authoritie in thy familie , by instruction , catechizing , prayer , and holy orders , by which faith and the feare of god may bee planted and cherished ; that there may bee a draught of a church in thine house : and by christian conference admonishing and exhorting one another , to containe every one in his alleageance and subjection to jesus christ. above all , wee must bee carefull to set up this kingdome within our selves , and maintaine the rule and soveraigntie of christ by his word in our owne consciences . quest. how may wee doe this ? ans. . if as good subjects we frame and compose our selves to this kingdome : both to the lawes of it , for christians are a people under lawes , and hee that acknowledgeth not the fundamentall lawes of this kingdome , and will not bee ruled by the word of christ , is none of christs subjects : as also to the holinesse of it , by daily putting on a divine nature , pet. . . the subjects of christ are people of a pure language : and though sanctitie bee scorned , and hunted with disgrace out of the world , this is the king onely of saints . . if as good subjects we serve with chearfulnesse and joyfulnesse this king of glory . with chearfulnesse : for his people are a willing people , and bring free-will offerings , psal. . and besides , to serve him is to raigne , all his subjects are kings , the estate of the meanest christian is a kingdome . with joyfulnesse also : psal. . . let the children of sion rejoyce in their king : blesse god that hath shewed us the way to this kingdome , who else had beene still in the kingdome of darknesse : and that hee hath made an entrance for us into this kingdome , col. . , . and the rather , because hee hath passed by the angels that fell , and made no entrance for them , yea passed by many nations and millions of men , and out of all the world brought us under the subjection of this king. . if as good subjects wee maintaine the honour and authoritie of our king , and our owne liberties and priviledges obtained by him for us . first , wee maintaine his right , when wee set up his word every where , and suffer it to command and rule our owne thoughts , words , actions , and 〈…〉 tions , and bring all into the 〈…〉 dience of christ. if we cannot prevaile , that his word may command and rule others , yet see it rule and command our selves . againe , when wee maintaine warre , and take up armes against all his and our enemies , that rise up against his honour and our salvation . we must be stout and invincible against all that would incroach and raign over us in stead of jesus christ , as namely , wee must levie forces , and serve in his warres against the temptations of satan , the corruptions of the world , and our owne lusts , and the evils of our owne hearts and lives : all which wee must resist instantly , for the adversary is restlesse in assaulting : wisely , standing on our watch , and in the complete armour of god : stoutly , for the warre is difficult , but the victory certain and glorious . secondly , as good subjects we must maintaine our owne liberties : gal. . . stand fast in the liberty wherewith christ hath made us free , and be not intangled againe with the yoke of bondage . resolve never to come under the bondage of sinne and satan any more : it was basenesse and madnesse in israel , that being free from pharaohs oppressions , they would run back into egypt in all haste . nor under the yoke & bondage of humane traditions , or yokes of antichrist , christs greatest enemie . of all slaves and vassals let us esteeme the slave of sin the greatest : and seeing the son hath made us free , let us highly prize & stoutly maintaine this freedome . to perswade all this , . consider what an absolute monarch christ is , of what power to constraine obedience , and restraine rebels : he can get himselfe a name , and lift up his scepter without thee , and against thee , being god and man , and lord of all things : but for thy good hee would take thee in as anassistant in his government , and if thy service bee his , his honour is thine . . consider what a good and gracious lord thou servest , one that no way burdens his servants and subjects , but every way enricheth them , by bestowing large gifts upon them , even his whole kingdome to every of them ; yea whose love is experienced by his death for his enemies . . consider his presence with his subjects in all places and occasions : hee seeth who makes his heart a presence-chanber for christ , who sets up his chaire of estate there , who they be that take care nothing be done or defended against his lawes in his owne presence , and who they are that suffer his word to sway against lusts . the very sight of the kings sword should adaunt offenders : that is , the presence of his word in the heart : how much more should his owne presence provoke us to all dutie and subjection ? finis . the christian race . cor. . . sor●nne that you may obtaine . the holy apostle hath at large disswaded these corinthians , late ly converted from heathenisme , from sundry relickes of superstition still continued among them ; as namely , from eating meats in the idol-temple offered unto idols ; from which feasts and meetings they were the hardlier restrained , because they were much addicted to gluttony , and pampering of the flesh : and therefore more strongly , both from his owne example , and by other reasons , he urgeth the duties of christian sobriety and mortification : as if hee had said , if ye shall obiect , that now your christian liberty affords you more interest in the creatures , and comforts of life , than before ; i answer , that i have as much liberty in them , as any , but for the gospels sake i forbeare my libertie in greater matters than these ; i might marry a wife , or i might require my maintenance from the church , as my right ; but i for the gospell deny my selfe in all , i worke with my hands to avoyd offence : so your liberty in christ allowes you not any use of the creature with the hinderance of the gospell , or the scandall of others . and to this hee addeth a strong reason , from a pleasant similitude , comparing the life of a christian to a race : those that runne in a race , either for praise , or a garland of flowers , or a small temporall reward , pamper not their bodies , nor load and stuffe themselves with meats and drinkes , but are abstinent , and put themselves into a spare diet , and forbeare and strip themselves of al encumbrances , and the use even of the best things , which would make them heavy & unweldy in their race . much more should you , in this spirituall race , for the attaining of another manner of crowne or prize , cast off all things that presse downe and encumber you , and so runne the race set before you , as you may obtaine , and not be frustrate of your expectation . these corinthians were well acquainted with the manner of runners : know ye not , that they which runne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a race , &c. as if he had said , yee cannot but know . there were the games of olympus , celebrated every fift yeare in the honour of iupiter : and there were the istmian games , instituted of theseus in the honour of neptune , their sea-god , which were every fifth yeare exercised at istmus , a streight in gre●ce , in the sight of corinth . obi●ct . but why doth the apostle draw his argument from prophane games , used among heathens in honour of their idols ? answ. the apostle approves not the games , nor shewes how well or ill they doe in running , but from them deduceth what we may turne to a good use in a better race , for a better prize . our lord approves not of an uniust steward , but onely shewes how wee may and ought wisely to provide for our selves , as hee did . christ approves not a theeves comming in the night , when hee compares himselfe to one , rev. . . onely hee excites our watchfulnesse to be alwayes ready for his comming . and even from this practice of the apostle wee may gaine a rule of prudence : when we must see many things we mislike , but cannot reforme , to make the best use of them we can . a wise man may gather good , from that which is not so good . a man may sometime light of a peece of gold on a dunghill : and will he not take it up ? the bee will sucke sweet honey , even out of stinking herbes . wee may not presently tumult against things we dislike , no more than our apostle : but if we cannot amend them ; so to take notice of them , as they may doe least hurt ; and if wee may , gather some good from them : and we see , that we may make good use of things we approve not . now to the words . in this short apostolicall injunction are three things : . the precept , to runne : . the manner , so run : . the end , that ye may obtaine ; namely , the scope and ayme . in the precept are , . who must runne . . why he must runne . . when he must runne . . the use thereof . for the first of these . every christian must runne : for , christianity is nothing but a race , and every christian must runne the race set before him , hebr. . . in other races , as that of istmus neare corinth , to which our apostle alludeth , some runne and some stand still , or looke on : but here , in this christian race , all must run , men and women , high and low , rich and poore , and none must looke on . now christian life is compared to a course or race , in scripture , for five respects considerable : . as all running must be in a way , and within bounds and limits : so here , the way to run in , is the way of gods commandements , psal. . . this is the right and good way , the lightest and shortest way , the fairest and cleanest way , without all windings or turnings to the right or left hand . . in running is a strife and contention : so in the christian race : but the strife is not by speed or swiftnesse of feet , but a spirituall strife , of faith , vertue , piety , good conscience and obedience . and as in a race the whole man runneth and striveth and every part of the runner : so in this race , a man cannot have religion in his mouth and profession , and say hee will runne , but scarce move hand or foot in any good duty : no man can run with his tongue , and his foot stand still . israel professed , that whatsoever the lord commanded they would doe : here were good words : but how often did they tempt him in the desart ? paul would not runne , as beating the ayre with bare words , cor. . . neither doth the kingdome of god stand in word , but in power : which is , when in all things wee labour to keepe faith and good conscience , in all things , before god and all men . . in running there is a goale or prize which we run for . the prize or crowne for which we runne , is everlasting glory : not a crowne or wreath of flowers , but an incorruptible crowne , pet. . . . as in a race are spectators , and the vmpire that gives the crowne or prize : so here , the spectators are men and - angels , and the vmpire is god , an incorrupt iudge , who , having appointed the race , giveth the crowne to every one that runneth well . . as at the end of the race , the wager is wonne or lost , and the crowne received or mist : and as the race is runne , so it is disposed : so at the end of our life , the prize of eternall life is either wonne or lost ; and if it be in the race lost , it can never be recovered , neither by bribe nor intreaty . if in this life we win it , we weare it , or else it is lost for eternitie . thus christian life is a race . next , why must we runne this race ? answ. . there is no standing in religion : and the way is very long which we have to goe : we have a large journey , as farre as betwixt heaven and earth ; and though we runne , we shall come in slow enough . . the time is short which is allotted to runne this race : namely , the time of this life , which is but as a vapour , a post , an arrow flying in the ayre : the day is short , the night hastens , and our feare of being benighted should hasten us thorow . . the parties against whom we runne , are very swift and cunning to supplant : sor wee runne against principalities and powers , the devill , our flesh , sin and sinners , who incessantly seeke to slacke our course in this race ; sometimes casting in our way ( as medea ) a peece of flesh , and sometimes golden apples ( as the poets feigne , of atlanta ) that is , the profits or pleasures of this life , all to cast us backe in our way : nay , our owne incumbrances are so many , as wee need no other to slow our pace : so as the swiftest runner shall come slow enough ; and if the runner scarcely be saved , where shall the loyterer appeare ? . wee must runne , to witnesse both our disaffecting and distasting things below , which we hasten from , as also our earnest affecting and desire of the goale and crowne which is in our eye : as the two disciples , peter and iohn , runne to out-runne one another , through earnest desire which of them should first see christ being risen : so the christian must hasten and strive who may enjoy christ first and most , and see him as he is . but when must we runne ? answ. our whole life must be a race . pet. . . passe the whole time of your pilgrimage here in feare . now is the time to winne or lose the goale . eternall life is wonne or lost in this life . spare thy paines here , and there shall bee no spare of thy paines hereafter . now therfore take the time , even this day : as a wise runner will set out betime , and get the start if he can , of his adversary : psal. . . i made hast , and delayed not to keepe thy commandements . many foolish men in their life and health stand still , and idle all the day , and would same runne apace when they are sicke or dying . but consider in time , . what an unfit businesse a race is for those times : a man to run had need of health and strength and not bee bound on his bed of sickenesse . . it is very unlikely , that hee should runne to heaven in his death , that hath beene running to hel all his life . for as the tree leaneth , so commonly it falleth and lyeth . . wisedome will tell a man , that sicknesse and death are the time to end our running , not to beginne it : and that christianity is a race to heaven , not a jumpe : and the way is long , and needs both a long time , and good speed to attaine it . now if wee must runne in the christian course , we learne how to conceive of the sound profession of religion ; namely , that it is a laborious and painefull course , as running is a violent motion , and a straining exercise wherein the whole man must runne ; especially when a man runneth up an hill , as we doe towards heaven . and therefore . they are deceived , that thinke a sound christian can live at ease , or in security . is a garland of flowers denyed to him that loves his ease better than the toyle of the race ; and is the crowne of eternall life given without labour ? or can it stand with the excellency of salvation to be so easily attained ? or is it not worth all our diligence , to make our election sure ? . the lukewarme gospeller deludes himselfe , that thinkes to get heaven with good hopes and wishes , but will bee at no strife either against sinne , or in performance of good duties : as if christianity were such a gentlemanly life , as to have their rents come in by stewards , whether they sleepe or wake , worke or play . no : thou must strive to enter , and runne , and pant , and sweat , and bee happy if all thy labour can attaine the crowne . but if heaven bee worth nothing , take thine ease , stand still , or lye still , meddle not with grace . but if it bee worth any thing , thou shalt know it is not gotten with nothing . againe , if christianity bee a race and strife , then must we all strive to goe one before another in knowledge , faith , obedience , and all graces . runners in a race strive who may bee foremost : and runners in a spirituall race must contend , who may first apprehend the grace of eternall life in the means and beginnings of in . for , . this is the onely holy and warrantable ambition , emulation , and covetousnesse , to covet after the best gifts , cor. . . . wee see how men strive to be before others in wealth , in good bargaines , in pride of apparell , in dainty fare , and whatsoever may set forward the delights of this present life . and ought wee not much more to striue to bee first in the bargaine of eternall life , in the riches of grace , and in the wealth of an haavenly inheritance ? why should the children of this world be wiser in their generations than the children of light ? . see wee not wicked men runne fast to hell , and strive who may bee soonest there , and which may fill up his measure first ? see we not how wretched and debaucht persons glory when they can out-sweare , out-drinke , or out-brave another ? and yet the issue of all is that hire that belongs to captaine-sinners , and such as being in the highest forme of sinne , must also bee in the deepest dungeon of wrath and revenge . and shall wee , who have so faire a marke in our eye , to encourage and improve all our labour , suffer every one to get before us in the way of god , who yet are behinde us in the meanes and encouragements ? these are the motives : directions for running aright follow in the next point . and so from the precept wee come to the manner : so runne . not every runner or striver obtaines , but hee that runs and strives lawfully , which is so to runne , namely with limitation . quest. which are they ? ans. they consist , . in right preparation : . conditions . no man can runne so as to attaine , that is not rightly prepared to the race . and the preparation stands in two things : putting off all hindrances : providing all needfull helpes . first , we must cast off all burdens and weights that preste us downe : heb. . . the apostle enioynes first to cast off all that presseth downe , and then runne the race that is set before us . and thus the runner for a temporall prize will cast off such garments and carriages as he can well part withall : wee much more . the scripture points us to sundry burthens which must be cast off : as , sinne , which presseth downe as an intolerable clogge and burthen : hebr. . . the sinne that so easily besets us : and as a garment that wraps us about and hinders the free use of our joynts and limbs : so many sins are so many chaines and ferters ; and hardly can a man runne , with his fetters on his heeles : iam. . . lay aside all filthinesse . the immoderate care of the world must be cast off : for , how doe wee see worldlings , who have clogg'd themselves with the weight of earthly cares and desires , runne but hoblingly ? no duties of piety or mercy can be seene in their hands : no incitements or perswasions can prevaile to quicken them : earthly cares , as thornes , choake all the seed . how can a man runne through a thicket , or stiffe ●lay ? so here , hab. . we must cast off the immoderate use of the world , and the things of it , and beware we oppresse not our selves with surfetting , or drunkennesse , or pleasures of life ; but by mortification keepe our selves thinne and spare , if hee that were to run a race should stuffe himselfe with eating or drinking , following his appetite , hee would runne but heavily , his adversary would wish no greater advantage . therefore the apostle paul would in his owne example teach us to beat downe the body , and bring it into subiection , lest wee should runne in vaine , cor. . . full dyet breeds gowt in the feet , which spoyles our running . these are the hindrances . the second thing in this preparation , is the providing of needfull helpes to ●further us in our race : for so doe runners . i will onely mention three . faith , to get christ with us , without whom wee can doe nothing , and by whom we shall be able to doe all things , phil . joh. . . if we abide in the vine we shall bring forth fruit . faith establisheth our union with christ : whom wee must take with us , to draw us that we may runne after him , to quicken us with new life , and to enlighten us in our way : else we runne in the darke , to our owne ruine . to give influences as an head , and also a cover for all defects . the apostle adviseth us to prouide patience , heb. . . and we have need of patience , that we may enioy the promises : also to endure the crosses and afflictions , wherewith all the way is strawed . and indeed patience notably speeds the runner in his way ; because it helpes him over many rubs and hindrances that lye in it . if a runner should stoope to take up and remove out of his way every straw , or pibble , or obstacle , hee should lose much ground , and cast himselfe behinde ; and therefore with courage and resolution he leaps over all , and speeds himselfe by them : so patience makes us passe by the reproches of atheists , that are so farre from running themselves , that they scorne others that doe ; and suffers us not to take notice often of such things , which we might trouble our selves withall , if our eye were not fixed on the goale and prize , in the end of our race . besides , patience is of notable use to make the christian runner long-winded , and so enables him to hold out the labour to the end . . another helpe is prayer to god for good speed : so the church , cant. . . draw mee , and i will runne after thee . for we are not sufficient of our selues to any thing , but all our sufficiency is of god , cox. . . and therefore david every where prayes the lord to direct him , to lead him in the way , to uphold him in the way , and to enlarge his heart for receiving grace that hee may runne the way of his commandements , psal. . . this is the preparation for running then the conditions of running are five : . at a right marke . . in a right way . . with a right foot . . with a right motion . . to a right end . first , for the right manner of running , wee must bee sure to runne at a right marke : christ must be our marke to runne at , as he was pauls , phil. . . to know him , and the power of his resurrection . if wee must runne for life , wee must runne to him who is our life : and the rather , because hee is no dead marke that affords the runner no helpe in his way , but he runnes as fast to us , that wee may runne to him : oant. . . as a roe or young hart he comes leaping and skipping over the mountaines : and being come , he calls us after him , ( come to mee all that are we ary and heavy laden , ) that he may refresh us : and whereas we come not at his call , himselfe drawes us to runne after him . now consider , if christ bee the chiefe and onely ayme of thy life , thy prize , thy purchase , thy all in all , in comparison of whom all else is drosse and dung . men runne after wealth and riches most painefully : others runne after honours and preferments : many after ease and pleasures : some after knowledge and profession of christ : on these they fixe their eyes and minds , as their chiefe marke ; and having attained these , they sit downe and rest in them . but very few make christ the marke whereat they runne : few hold him in their eyes and thoughts . and what can they hope to attaine at length , that never runne at a right marke ? o silly men ! can they chuse a better marke ? may they choose another , and not choose death by refusing the lord of life ? the second condition is , to run in the right way , and within the lists , or else the faster thou runnest , the further thou art from obtaining . now christ is the way : and there is no running to christ , but by christ : thou must still keepe him in sight . papists must needs fall short , that runne from christ to saints , angels , merits , humane satisfactions . heathens must misse of salvation , who runne without christ. and many str●gling christians who professe christ , but breake out into by-lanes of lusts and fleshly courses , and so misse the goale . now to those that are carefull to enquire of the antient safe way , they may discerne it by these notes : . it is a cleane way : the way is holy , and the path is holy , and the holy walke in it . . it is a strait way , and few walke in it , in respect of the multitude . . it is all strawed with crosses : and all that will live godly in christ , must suffer persecution . christ and his crosse are inseparable . the third condition in the right manner of running , is , we must runne with a right foot : hebr. . . make streight paths for your feet hereunto are required , . light of the word to direct us , that we may runne stedily and boldly , not staggering or wavering ; but doe all things in saith , which ever leaneth upon the warrant of the word ; whosoever walketh by this rule , walketh boldly . . the eye of wisdome and discretion , looking at the same time both to our feet , and to our marke : the commandement is , to ponder the path of our feet : and a note of a godly wise runner , to order his way with discretion . and the wisdome of a man is , to observe his way . . sincerity and uprightnesse : not to run halting or dissembling : gon. . . walke before mee , and be upright . ; politicians runne halting betweene god and baal , betweene the arke and dagon , betweene protestants and papists ; as peter in policy would play on both hands , betweene iewes and gentiles , galat. . but the text saith , that hee dissembled , and went not the right way to the gospell : so doe these men of two hearts , but of no religion ; gallio's , neuters , unstable in all their wayes , being double-minded , jam. . . the like of formall protestants , who dis-joyne justification from sanctification , and ●●ver remission of sinne from mortification of sinne : they runne crookedly and lamely , and are farre from uprightnesse . the fourth condition is , to runne with a right motion : and then is the motion ●o , when it is performed humbly , chearfully , constantly . humility quickens the soule , when it considers , that , what progresse soever it hath made , yet he hath not hitherto attained . the apostle paul did therfore follow hard to the mark , because he had not yet attained . doe thou likewise nourish low conceits in and of thy selfe , as knowing , . that thy knowledge and faith is but in part , till that perfect come : . that the high prize is not here wholly below , nor the prize of immortality to be had in this mortall estate . away then with that proud conceit of merit : thou hast attained enough , that hast attained to merit : thou art gotten farre beyond the saints in heaven . away with the franticke conceit of perfection here : the gospell and faithfull preachers cast downe such high imaginations against grace . who art th●u that art got before the apostle paul ? he forg●t all that he had done , and pressed hard to the marke before him : as good runners looke not backe to see how much they have runne , which would cast them backe , but their eye is on that before them , by which they see how farre they are behind that they must reach . bewaile then thy slownesse , stiffenesse , or lamenesse in running , and presse forward still . the motion must bee chearefully performed . wee must runne our race in earth , as the angels in heaven runne theirs : now they are described with wings to flye : so must we doe all our services willingly , not by constraint ; and earnestly , with all earnestnesse of affection , as those that meane to attaine , and of action , putting forth all our speed , as hee that runneth , intendeth the whole force of his body to advance himselfe forward , and ( as the apostle ) presseth hard to the marke . our motion is right , when it is constant : both without intermission , and without cessation . first , we must not sometimes runne , and sometimes sit still , and rest us as being weary : nor as some , runne apace in the sun-shine of the church , and stand still or goe backe in her storme : nor as some , that will bee good and runne apace , while some sharpe affliction , as a spurre or goad , is thrust into their sides , but afterwards grow as lazy , or worse than before . but our course must be as the course of the sunne , which comes forth as a gyant to runne his course from east to west , and never stands nor remits of his speed . and as a man who is to runne for a great wager , hyes himselfe with all speed through thicke and thinne , so wee , having so great a prize in our eye , must hold our pace through all estates of the church , and of our selves , holding it the greatest favouring of our selves , not to favour our selves in any condition . secondly , wee must runne constantly without cessation ; not making good our race a great way , and then failing , but to the very goale : for . it is unsoundnesse , that is a temporizer : the iewes rejoyce in iohns light but for a season : and many beginne in the spirit , but end in the flesh . much seed springs up , fhoots forth , and ●ladeth , but never seeeth perfection , nor the garner . . both naturall and supernaturall motion is swifter to the center-ward . true piety never wants the crowne of perseverance : and this never wants the crowne of eternall life . . vnhappy runners they are , that lose all even at the goale : and unhappy passengers , that suffer shipwracke in the haven and harbour . obiect . i have runne apace ; but now i cannot runne so fast . ans. with distinction . . art thou in temptation , or wrestling with god , as iacob ? then , though thou goest halting , yet goe forward , it is toward canaan . . art thou weake ? yet a childe , though never so weake , will creepe when it cannot run to the fathers house & bosome . . art thou secure ? oh repent , doe thy first workes , overtake thy selfe , bewaile thy sinne , and in all pray the lord to enlarge thy heart , and enable thee again to runne the way of his commandements . so of the fourth condition . lastly , to run in a right manner , wee must propound to our selves a right end in running : and that is , first and principally gods glory , cor. . . secondly , the obeying of gods commandement ; the love of god must constraine us to run : thirdly , that we may obtaine the crowne of eternall life , as here it is in our text. quest. but must our obedience and service be mercenary ? for so it seemes to bee , if wee runne in expectation of the reward . answ. no : it is not mercenary : for first , faith subordinateth our salvation to gods glory : secondly , looketh on a reward freely promised and performed , not merited : and so , thirdly beholdeth the reward ; as the eye of the soule is principally fixed on christ , who hath merited it by his death , propounded it in his word , and now holds it in his hand , in our eye , to sweeten our labours and sufferings in the way unto it . these cautions observed , the saints may runne in expectation of reward : so moses had respect to the recompence of reward , heb. . . so paul pressed on , as having the marke in his eye . nay , our lord himselfe for the ioy set before him , endured the crosse , and despised the shame . and the scripture every where holds the marke in our eye : . to containe us in the right way to that marke . . to maintaine and cherish in us a servent love and desire of heaven , and of eternall life . faith will be wishly looking at things within the vaile . . to encourage and sustaine the saints in all the difficulties of the way ; the more easily to digest and ●verpasse them , and so to hasten them to the fruition of that they beleeve . that ye may obtaine . from the action , and the manner , we come to the end . as we have enquired whether wee must runne to attaine , so now we must enquire whether wee may attaine by running . answ. wee must runne for thi● prize , which wee attaine not without running ; yet not for our running , as the merit of it , but by it as a meanes of obtaining . rom. . . it is not in him that willeth , or runneth , but in god that sheweth mercy . for , neither is our running our owne worke , nor undue , nor in any proportion to the crowne , nor yet perfect , but in the best very heavy and blame-worthy . and therefore , howsoever lawfull running attaineth , yet it is not as a cause , for the worke or merit of it but as a way and meanes of obtaining mercy . quest. but is not the prize the reward of our running ? answ. yes : matth. . . great is your reward in heaven : and none shall runne well , and be unrewarded . but first , it is called a reward , not properly , but by similitude , because it is given at the end of the worke . secondly , it is a reward , not legall , but evangelicall ; promised in mercy , and in like mercy performed to the runner , though not for his running . therefore the apostle ran hard for the prize ( phil. . . ) but for the prize of the high calling of god ; that is , not which hee could attaine for running , or for the merit of his strife , but for the mercifull calling of god , vouchsafing him a part in the free promise of his free grace . hence it is also called ( col. . . ) the reward of inheritance : now an inheritance is not merited , but freely descendeth on sonnes , because they are sonnes : and how absurd were it for a son to goe and offer to buy his inheritance of his father ? obiect . but i may run , and no● obtaine ; as it is said , many shall seeke to enter , and shall not bee able . answ. they runne , and attaine not , that runne amisse , not observing the former , conditions of right running : but every one that runneth aright , shall attaine the crowne . here is a difference : in temporall races many runne , and one gets the prize , that comes first : but here , all that runne through , attaine the crowne , whether they come first or last . quest. what are the best directions , to helpe us to attaine , and improve all our labour , and make good our race at the last ? answ. the directions are sundry : . put thyselfe in good brenth ; be cherishing the spirit of god , & preparing him a sweet roome in thy heart , who will notably fit thee to the race . for first , hee is the spirit of liberty , and will set the feet of thy soule at liberty : cor. . . where the spirit of the lord is , there is liberty . he is that holy an ointing , that brings the oyle of grace to supple and make nimble the joynts and sinewes of the soule , and supply activity and agility to speed thee forward : as david professeth , psal. . . i will runne the way of thy commandements , when thou shalt enlarge my heart , secondly , he not onely strengthens the inner man , ephes. . . but helpeth all our infirmities , which would faint and faile us , rom . . thirdly , he is the spirit of supplication , and makes us able and willing to pray , and so helpes us as it were with wings toward the marke . great need is there of this breath of the spirit : and great is the strength of prayer : and therefore holy men have beene much and often in it : as david , that the lord would make his way plaine before him , psal. . . and would hold up his goings in his paths , psalm . . . and that his good spirit would convey him into the good land , psa. . . whosoever knows that no prayer but of the spirit is heard of god , will easily discerne the need of the presence and assistance of the spirit , and will bee so much more carefull not to grieve him by sinne . . take the rule of our saviour , beware of looking backe . remember lots wife ; and luk . . no man that sets his hand to the plough , and looketh backe , is fit for the kingdoms of god. they looke backe , that turne aside from received truths to old damned errors , and lay themselves under saint pauls checke , o foolish galathians , ye did run ●ell , who hath bewitched you ? and under that heavy threatning pet. . . better had it beene , never to have knowne the way of truth , then after knowledge to depart from the holy commandement . and they looke not forward , that looke asquint with the galathians , partly at iesus , and partly at moses ; partly nt faith , partly at merits , as papists ; whereas the eye of faith lookes right forward at jesus , the author and finisher of faith and salvation , heb. . . . how many looke backe to the profits , honor , ease , or favour of the world , as iudas and demas ? but where is now the marke ? is it before thee , or behind thee ? if the marke be not behinde thee , why lookest thou backe ? . intend thy way , not thy company . many will net runne in that way , wherein they see not multitudes and great ones runne with them : who attend not the marke so much , as their company , and enquire not so much whither , as who runne . but we must remember ; first , wisdome walkes by rule , not by example ; lookes at truth , not at numbers ; cares not so much what is done , as what ought to be done . secondly , it is better to walke or runne with few to heaven , than to hell for company . thirdly , if we looke at company , we must runne with such as feare god , who have set their faces toward heaven : this is the most helpfull and fruitfull company : these will further thee by their counsell , example , and prayers . . to attaine in this race , we must contemne carnal counsels , carnall friends , and the scornes of carnall men . first , carnall counsels . many will not runne with such a sect , as they heare every where reviled and contradicted , though paul himselfe bee of that sect , and such as adhere to his doctrine . but in this way , generally esteemed heresie , must wee worship the god of our fathers . others will not runne in that way , being all strawed with crosses , but will choose a faire broad way though it carry them cleane from the marke . why doe they not consider , that they leave the way wherein christ himselfe walked , and his apostles ? and that the way to heaven is a strait way , and few find it ? secondly , carnall friends and bad society is as a chaine to fetter , and as a leaden weight hanged on the heeles of many , that say they run for heaven : these will perswade , as peter did christ , master , pitty thy selfe , cherish thy selfe , deny not thy selfe , thy liberty , thy reputation , and force them , not to stop onely in the race , but to flye backe , as peter among a company of rake-hels will deny and forsweare his master as fast as any . thirdly , scorns of carnall men . a christian runner must not bee much moved , or much regard the speeches of men . lookers on will have their sayings : some will say thou runnest too fast , some that thou settest out too late , and a softer pace would goe further ; some that thou out-runnest thy fellowes , but in hypocrisie , and that thine eye and ayme is on every thing but the marke , &c. but thou must bee wiser than to attend them : thou hast thy course to intend , and thine umpire , and thy prize . passe on thy way therefore , through good report and evill : resolve with holy paul , i passe not to be iudged by any man , it is the lord that judgeth mee ; i must stand or fall to mine owne master . so of the fourth rule . . to attaine this marke , thou must be carefull to preserve and renew thy strength : for so must a runnner doe . quest. how may i doe so ? ans. by three rules : first , hold fast the doctrine of grace : hold it strongly , both in thy judgement , and in thy affection : get not onely knowledge , but the love of knowledge : sticke conscionably to the meanes , both publike and private . for spirituall strength is maintained by spirituall meanes , as naturall by naturall . and by meeting god in sion , in his owne ordinances , gods people walke from strength to strength , psal. . . secondly , hold fast the degree of grace , that thou fall not from thy first love , first zeale and heat . what hope of his attaining the marke before him , that goeth backward ? now the way to keepe grace in the degree , is , partly to repent of all , to cast out and keepe out all sinnes , small and great , open or secret ; partly to respect all gods commandements , even the most difficult , costly , and dangerous . thirdly , hold on the act of grace : by keeping al graces in exercise , and blowing up every grace which else wil lye hid and covered in corruption , asfire in ashes . every new act wil grow into an habit and custome , and habits are easie . thou that intendest to attaine , must get forward , and gaine ground ; never contenting thy selfe with one gift of grace , nor with one degree of that gift , nor with one or a few acts or exercises ; but be adding , as to vertue , faith ; so faith to faith : see pet. . and rom. . . . a runner , through haste in his way , may easily stumble and fall : and if thou fallest in thy running , thou must speedily rise by humble confession , prayer , and repentance . hee that lyes in his fall , shall never attaine the marke . wee say it is no shame to fall , but it is a shame to lye still . but in our spirituall course it is a great shame , in such light and meanes to take a fall , but a farre greater to 〈◊〉 still in it . hast thou falne in 〈…〉 y way ? remember whence thou hast fallen , up againe , and doe thy first worke , repent and arise , rev. . . which is the onely way to prevent utter shame and confusion . quest. but how may i be encouraged , thus to strive to attaine ? ans. . consider this : whatsoever else thou attainest , is nothing but a shadow , smoake , vanity : all thy wealth is but beggery , all pleasure but bitternesse , all mirth but madnesse . if thou attainest not this goale , nothing that thou attainest can make thee better , every thing makes thee much worse . . as good never run , as not attaine : for , not attaining , thou losest all thy beginnings , and proceedings , and all thy labour is lost ; thou hast done and suffered many things in vaine . besides , thou loosest all thy talents , graces , profession , hearing , prayers , sufferings : all is lost . finally , thou loosest all thy righteousnes , charity , mercy , reward and glory ; all thy hope and expectation : e●ek . . righteousnes departed from is soone forgotten . . it is farre worse and more unhappy , to run and not attaine , then not to run at all . for , not to run , is a note of an atheist : but to run and not to attaine , is a note of an apostate , a dogge , a swine , returned to filthinesse , whose end is worse then th● beginning . beside , it gives satan a stronger possession then before ; he was a slave before to one divell , but now to ●even worse then before . . consider the goale , for which thou runnest : both for the excellencie , and the eternity of it : and if any spurre can pierce and prevaile , this will. the excellency is in the worth , content , fulnesse , perfection . the worth : thou runnest for a crowne of life and glory : nothing in earth is so worthy , as a crowne and kingdome : but these are dead things in comparison , and may end in dishonour . the content and delight is in enjoying a perpetuall rest from labour , an euerlasting sabbath , a lasting feast and supper of the lamb , a marriage-feast for eternity . for fulnesse and abundance : here we only taste the goodnesse of god , there we drinke at the well-head , even fulnesse of ioy at his right hand . here wee have drops , there we shall swim with rivers of pleasure . here are spoonfuls , there a well of life . for perfection : we shall attaine spirituall bodies , perfectly renewed soules , a full image of god , perfect vision of god , and society with iesus christ , in perfect glory : and this is the top and perfection of our happinesse when in our selves we shall attaine compleat holinesse , without spot or wrinckle , and ful perfection both of nature and grace lastly , adde to all this the duration , which is the crowne of all . this good attained shall never perish , nor ever change . of this kingdome shall be no end . the pleasurs at our fathers right hand are for evermore . the crowne at which we run , is incorruptible , and so we shall finde it in all eternity . if all this will not excite us to earnest labour , that we may attaine , nothing will. the divine teacher and scholler . psal. . . teach me , o lord , the way of thy statutes ; and i will keepe it unto the end . this psalme notably draweth and allureth men to the study and love of heavenly doctrin , in the knowledge and practise whereof consisteth the holinesse and happinesse of every christian . the sunne in the heavens were unprofitable to us , if wee had not some beames from his body . the huge ocean were unusefull to us , if some of his streames were not derived unto us . so all that light of knowledge and wisdome in god , the sunne and father of lights ; and all that ocean of grace and glory in god , the full sea , were helplesse and uncomfortable unto us , further then the beams of this sunne , and streames of this ocean are conveyed unto us , yea into our mindes and hearts , to enlighten and purifie the darke and nasty corners of them . this our prophet well knowing , makes no end of study , paines , prayers , search and inquisition , how he may store and furnish himselfe with that divine doctrin , which as a stream may lead him backe to the sea againe , and bring him to the true knowledge of god in the messiah , which is eternall life . a good glasse and patterne to see how farre our negligence hath cast us behinde that vvee might and ought to have attained : that shaming our selves , and bewailing our former security , we may now provoke and excite our selves to lay better hold upon wisdome , and redeem our future opportunity in the meanes of grace and salvation , so graciously still continued unto us . this verse hath two parts : . an holy prayer , teach me , o lord , the way of thy statutes : . a religious promise , or vow , and i will keepe it unto the end . in the prayer we have . the object , god , o lord. the petitioner , teach me . . the petition , to be taught in statutes . which statutes are described , . by the author , or efficient , thy statutes : . by a metaphor or similitude , the way of thy statutes . for the meaning of the words , wee must enquire and finde out , what be these statutes . whos 's they be : thy . why called the way of statutes . why david desires to be taught in this way . for the first of these : by statutes , sometime the scriptures understand the ceremoniall or leviticall law of moses , distinct from the morall and judiciall : as in many places of deu. . and . where ordinances or statutes are opposed to lawes and commandements . so in psal. . , . are foure words : lawes , that is , the whole doctrine of the word : by judgements are meant iudicials : by statutes , rites and ceremonies : by precepts , the morall law. but in this psalme , david useth many words to expresse the same thing . the whole word extant is called a law , because it bindes to obedience as a law. a testimony , because it testifieth the wil of god concerning his service : and his good will and fatherly affection concerning his servants and children . iudgements , because in them right and truth is discerned from wrong and falsehood . commandements , implying the soveraignty and authority of god the commander . statutes here , a statuendo : . because as a statute-law the word written sets down limits and rules , how farre wee are to goe , and what to doe , and leave undone : for all kings make statute-lawes for their subjects . . because as statutes are enforced with rewards and penalties , so are the lords precepts , in keeping of which is great reward , and no lesse danger in transgressing any of them . for the second generall whose be they ? thy statutes . . because god is the author of them all : and although hee used his aman●enses , who themselves used great diligence in writing of the common salvation , iude . yet all holy men wrote the whole word as they were moved by the holy ghost , pet. . . obiect . but it seemes uncertaine , whether all were written by the spirit of god : for saint paul ( cor . . ) speakes by permission , not commandement : and vers . ult . i thinke i have the spirit of god : he seems to doubt of it . ans. . saint paul speakes by permission , not commandement : not in respect of the efficient , by whom he was moved , which was the spirit of god : but in respect of the matter , which being a thing not of such absolute necessity , he was directed to choose a manner of delivery proportionall ; conceiving it ●itter to perswade them in a thing indifferent , as more convenient , than to lay an absolute command , as if it were a thing absolutely necessary . . where he saith he thinkes hee hath the spirit of god , hee speakes not doubtfully , ( for he was sure hee had : ) but humbly , by an emphaticall meiosis or diminution , so to checke the boasting of proud and false apostles , who to magnifie themselves , and extenuante and elevate pauls authority , made great brags of the spirit of god , which they said paul wanted . . they are called gods statutes , because hee is also the principall obiect , or subiect matter of them : as the bookes of the kings were so called , not because they were writers of them , but because themselves , their persons and acts are the principall matter of them . . because hee is the preserver and maintainer of them : for else had they long since beene lost and perished , by the rage of tyrants and heretickes , but chiefly by the wrath of satan against them . . his by eminency , for the excellency and perfection of them , and to distinguish them from all the lawes and statutes of men : for , first , all mens lawes are imperfect , alterable , abrogated or changed at their pleasure : but the law of the lord is perfect , and as unchangeable as himselfe . secondly , they are temporary , and for this present life onely , and bind not beyond it : but these are eternall , the charter and rule of heaven . thirdly , they may direct and command , but give no ability to performe , as they doe . they may curbe and represse the evill of nature , but cannot change the nature , nor alter the man : but gods statutes not onely direct the way , but lead into the way ; not onely restraine corruption , but abolish it . it converts the soule , and changeth the heart and life : fourthly , they for their end conduce to a well ordering of a civill and sociable life amongst men , in peace and honesty : but gods statutes to the ordering of a spirituall and holy life among saints , before god , for the attaining of grace and glory . fifthly , those being transgressed , the law-maker may pardon ; or he may give a dispensation to himselfe to violate them , and none is above him in his kingdome to punish him . david the king needs not much to feare any law of man : but gods statutes transgressed , none but god can pardon ; from whom no flesh can get dispensation to offend in the least branch but it shall be revenged in himselfe or his surety . so of the second generall . but thirdly , why doth david call the word the way of gods statutes ? which hath a metaphor , and noteth singularity . answ. . the metaphor implyes , that we are all travellers here in a strange countrey , and travelling home , heb , but the way we know not , nor can man or angell teach us the way , unlesse god shew it to us , as he did to adam , who could lose his way , but of himselfe could never finde it . . it implyeth , that god hath made knowne the way in his word : called the way , both because it points us the way , as also because it leads us to heaven and happinesse , as a way tends to some end , or intended place . hence it is called the way of god , acts . . the way of peace , luk. . . the way of salvation , act. . . the way of life , psal. . . because it leads us to these , as a way to a city . . it implyeth , that this way and word of god must be known of us , as the way must be of a traveller : and therefore as travellers , and as david here , wee must bee ever asking after the way . . it implyeth , that as a traveller must keep the beaten and high-way , so must these statutes be pathed and trodden of all the travellers of heaven ; neither must wee turne out of this way to the right or left hand . our thoughts must not stray out of the way , as it is said , th●u shalt not covet . our words must bee kept in this way , seeing of every idle word account must be given . our actions and metions must be held in this way , whether naturall , as eating and drinking , all must be to the glory of god : or civill , authority , subjection , marriage , and duties of the speciall calling , and oeconomicall duties , all must bee contained within the limits of gods word : or religious , duties of gods worship , publike or private ; whatsoever i command thee , that doe onely : all the tabernacle , the whole and parts , even to the smallest pinnes , must be framed to the patterne in the mount : or ludicrous , sports , recreations ; gods statutes must direct , which are lawfull , which not ; how far lawfull , or not : and so for circumstances , of time , place , and persons ; and for manner and end , all to helpe matters more serious . . david implyes in this similitude , that whosoever are out of this way , and transgresse these statutes , they wander from the god of peace , and from life , are out of gods protection , and lyable to all the curses of the law , as men out of the kings high-way are out of the kings protection . hence it is said of wicked men , psal. . . they are all gone out of the way : and , the way of peace they have not knowne . and as a man having lost his way , knowes not where he shall lodge , so such as goe on their owne wayes , following the lusts of their hearts and eies , are blind-folded and carried by satan to the lodging of death , even eternall . these things lye in the metaphor . then for the singularity of this way : he saith , thy way , not wayes : for gods way is but one , but by-paths are many . many are the sciences , and other knowledges worthy our labour and paines : but david above all , desires the knowledge of this one , and onely way of god , and of salvation . obiect . . the heavenly ierusalem hath twelve gates : therfore the way is not one . ans. the place speaks not of so many wayes , but that from all coasts the israel of god enters by this one way . obiect . . wee read of the wayes of god , acts . . ans. those be so many steps in the way of god , but not so many severall wayes . david knew but one way of statutes , which he would be taught , that hee might avoyd all by-paths , and so come happily to the end of his way . but for the fourth generall : why doth david desire to bee taught of god ? he had gad and nathan , the prophets : hee had ordinary levites : hee had the scriptures : why then doth hee not apply himselfe to the means to which god tyeth him ? ans. . david had good meanes , and was most diligent in the ●●se of them : he was a diligent reader , and spent nights and dayes in meditation of the wo●rd : but yet to all these , and above all these he desireth gods teaching , without which all th●se are in vaine . paul may pl 〈…〉 nt , and apollo water , but god giveth the increase . . hee knowes that all other teachers can but teach the eare : god alone teacheth and openeth the heart , as lyd●a , acts . . and whereas satan and wicked men may have a great deale of speculative knowledge , and goe to hell ; hee desires an inward teacher , and to bee inwardly taught by the teaching of the spirit . . hee here ●raveth foure things in this one petition , beyond all mens teaching . first , teach me to attend the way of thy statutes , that i may understand them , and thy word be not a clasped booke unto me ; neither may i , by missing the right scope , pervert the same to mine owne destruction , a● many abuse many places to strengthen their owne lusts , v. c. that place of providing for the familie , to maintaine covetousnesse ; and the sinnes of patriarkes to defend the like , where the right scope and sense is not attended . secondly , teach mee to affect the way of thy statutes , that my heart may melt as iosiahs at the hearing of the law , and be pricked and broken with the threats of it , as were those converts that cryed , men and brethren , what shall we doe to be saved ? acts . . when the promises are preached , or promulgated , let my heart dilate and open it selfe , as the thirsty ground , and reioyce that it understandeth the , word taught , as neh. . . this must we pray , that the more we know , the more wee may love god : that the word of god , by the worke of the spirit , may be as fire , not onely for the light of knowledge , but also for the heat and warmth of affection , &c. thirdly , teach me to beleeve thy statutes , for all true and comfortable knowledge is applicatory : it rests not in the understanding , but is a firme assent in the will , laying hold on the thing knowne . and this must we pray , seeing all knowledge , not mingled with faith , is unprofitable . and then we are taught to beleeve , when according to the word of the law we choose and worship the true god for our god : and according to the voyce of the gospel we beleeve in him whom the father hath sent , acknowledging him not onely a christ and iesus , but mine , at thomas said , my lord and my god ; and as iob , my redeemer liveth ; and that iesus christ brings salvation to me through remission of sinnes , luk . . . fourthly , teach mee to obey thy statutes : for all sound knowledge is practicall : and to know christ as the truth is in christ , is , to cast off the old man with his lusts , and put on the now . this must bee our prayer , that the lord would so teach us his way , as we may walke in it : that hee would so take us into his schoole as to become both more skilfull and more holy : that seeing not hearers , but doers are ●ustified , our portion may bee in their blessednesse , that heare the word and keepe it . this was davids ayme in this prayer , quest. but why is he so earnest , being a man of so deepe knowledge and understanding already ? ans. . a good heart , inflamed with love of god , can never bee neare enough : love loveth and liveth in union . if it be in the way to him , it would get further still . . though hee bee taught in part , yet he seeth what a small measure hee hath attained , and desireth to bee taught further . no marvell , if hee that hath 〈◊〉 taste of this knowledge , desire ●is fill and satiety . he that see 〈…〉 th but in part , desireth to see more perfectly . nature abhors ●acuity and emptinesse : and much more , grace . . hee is earnest to know the way , to shew that he shall never come at god , who cares not to ●eepe the way to him . many desire to come to god , but it must be in the way of the world , or of pleasure , or of custome , or carnall fellowship , or lusts of their owne hearts . all these are dead desires , leading from god. david will desire the way , as well as the end . and wee also must not bawke the meanes , if we ayme at the end . this of the exposition of our text. now follow the instructions . doctr. . in that david goeth to the lord to be taught , learne , that all true knowledge is from god : whence hee is called the god of all grace : and cor. . . god that commanded light to shine in darkenesse , hath shined in our hearts . dan. . . the god of heaven revealeth secrets . and therefore he is called light : not onely essentiall , in himselfe , but by participation . reason . gods way wants a teacher , the way of sinne wants none . and this teacher must not be man himselfe , but god : for the naturall man perceives not the things of god ( cor. . . ) nor can discerne them , no more then a blinde man can judge of colours . he walketh in the darke of his owne night and nature , and knowes not whither he goeth ioh. . . . the vayle upon the heart must be removed 〈◊〉 cor. . . ) and the father must draw , or else none can ●ome to the sonne . . a naturall man is so farre from helping himselfe out of darknesse , that hee increaseth his blindnesse every day , and thickens the mist of his minde . and were it a bodily darknesse , ●s that of egypt , it were lesse dangerous : but this is far more desperate . that was on the body , endangering the outward man : this on the soule , endangering that . in that , men desi●ed light : in this they hate the ●ight , and love darkenesse . in that , they would bee glad of guides : in this , refuse guides , 〈…〉 orne , and revile them . in that , they were afraid and sate still three dayes together : here ad●entrous , more forward to lead then a seeing man to follow . in that , they were sensible of their misery : in this , they thinke themselves in a good case , and in the way to heaven till they find themselves at the gates of hell ; as the aramites thought themselves going to elisha his house , till their eyes were open and saw themselves in samaria , in the midst of their enemies . so as no way can a naturall man wind himselfe out of his natural darknesse . . true knowledge hath two things above the reach of nature . first , a sound object , namely holy things , prov. . . now all the strength of nature is too low and weake to reach them . a naturall man may bee wise in naturall things , or in civill actions , yea wise to doe evil : but to doe well in spirituall things , hee is without all wisedome . for nothing works beyond his ability . secondly , it must have a sound agent : it must be wrought by the spirit : it is the inspiration of the almighty that giveth understanding , job . . flesh and blood reveales it not , mat. . nay the holiest men cannot reach it without gods teaching : esa. . . they shall be all taught of god : and , cor. . . we have received the spirit of god , that we might know the things of god. then if any want wisedome , let him aske it of god : with david , let him goe to god for the opening of his eyes . salomon begged true wisedome , and an understanding heart , and obtained it of god , king. . . and the rather ought wee to doe the like , because we see in salomon how god is well-pleased with this petition ; who suffers not a suit , so pleasing to him , to goe away unanswered . and how can it bee other unto the lord , when in this request wee acknowledge the mournfull darknesse and blindnesse of our own minds , the infinite depth and boundlesse ocean of wisedome and knowledge in him , and that we depend on him for knowledge , which wee professe a treasure in his custody alone , and that in the seeking of sound knowledge wee have an earnest desire to obey and please him ? and as this is a great meanes of gods glory , so also of our owne good : for by this meanes , as by a key , wee unlocke unto our selves the rich treasury , and full store-house of grace and wisdome ; prayer being the key of heaven . obiect . but hath not god decreed unchangeably what to doe , whom he will teach , whom not ? so as our prayer or not prayer can never alter his decree ? ans. . god hath decreed as well how to doe things , as what he will doe : and therefore gods decree takes not away prayer , but stablisheth it . . god hath decreed to doe some things immediately , by himselfe ; other things mediately , by the creature . immediately by himselfe , without the concurrence of the creature , he decreed to create adam . mediately , by the concurrence of adam and eve , hee decreed the being of cain . so for the effecting of many things , in matters of regeneration and salvation , he hath decreed that his servants shall concurre with him , or else the thing shall not bee done : as in this instance , no prayer no teaching . never therefore seeke knowledge in the meanes , without prayer to the lord , whose onely it is to give . thou commest to church to heare the word , to get thine eyes opened , to bee taught in the way of gods statutes : why now failest thou of that thou seekest ? but because thou seekest it at the mouth 〈◊〉 man , and failest in seeking god for blessing . many heare and read a long time , but the word thrives not , prospers not , lives not in their hearts nor lives : they are ignorant , not infirmed ; they are prophane , and not reformed : and why doth that word , which prevailes with others , doe them no good , but because one prayes for blessing , and seekes higher than the minister , the other prayeth not , or to no purpose ? and marke such as having heard the word , run out before prayer for blessing ; never looke the word should prosper there : ye shall never see a sound worke in such persons , on whom is the brand of such prophanenesse , as to flye from the face and presence of god. luther professed hee got more knowledge by praier , then by all his study : and thou shalt never prosper in the word , that neglectest prayer . ministers especially must pray for themselves and their people . . for themselves , as daniel , cap. . . hee and his fellowes beseeched the god of heaves for grace in those secrets : and much more need we for grace , to open to us the mysterie of this kingdome . many good wits which are as laborious in study and reading , are not so profitable , and marvell that they cannot reach to such a gift , as some other . the very reason is ; they study , read , and meditate , but pray not , or sleightly ; and not craving a blessing , they have none . . for the people : that god would prosper his word to them , and adde his teaching to theirs . king . elisha prayed , that the lord would open the eyes of the syrians , that they might see themselves in the midst of their enemies : so must ministers be often on their knees in secret , that their people may see themselves in the midst of their hellish enemies , and discerne the danger , so as to apprehend the meanes of their safety . thus of the first point . . in the person praying , teach mee ; david a man after gods owne heart , a prophet , a teacher , a pen-man of scripture one that had a singular measure of knowledge already , yet hee desires to bee further taught ; learne , that sound and saving knowledge is an humble knowledge . gods childe thinkes his knowledge to bee ignorance , his sight to bee blindnesse : not out of basenesse of mind , or mistaking the gift , but . because no man seeth himselfe so well , as he that is in the clearest light : and he that hath most wisdome , best seeth his owne wants . how doth moses , learned to admiration , debase himselfe , and derogate from himselfe , when god calleth him ? exod . and how doth agur deject himselfe , as not having the understanding of a man in him , prov. . . whose praier , what is it but a mournfull complaint of his owne ignorance ? . true knowledge shewes a man his own imbecillity , even after conversion , that although he be now light in the lord , yet he shall see he seeth but in part , and knoweth but in part , because of his owne weake capacity , to comprehend the mysteries farre above his reach ; clouds of corruption left in him , obscuring the sunne-shine of the word , in it selfe cleare enough , but wee looke through blacke glasses ; resistance of will , which is but in part renewed : obedience being but in part , plainly argueth our knowledge so to be : ioh. . . and the understanding is not yet so captivated , nor the affections so pure , but that they would shape the word to themselves , not themselves to it : hence they see themselves as the man ( mark . ● . ) restored to sight , but at first saw men walking like trees ; they are not stone-blinde as before , but have now a weake and indistinct sight , so as christ must follow his owne worke againe , and again put his hands on them ; so as their sight growes stil clearer , but never perfect till they come to see god as hee is : the case of the beleever being the case of paul in his conversion , being strucke blinde , his sight was restored by the falling off of the skales before his eies . these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , skales of false conceits and naturall opinions are long in falling off our eyes , even from our conversion till our dissolution . . sound knowledge is humble , because of the excellent object of it , which is two-fold : first , the statutes of god , the matters of god which are deepe and high mysteries , farre beyond the reach of highest capacities : there are mountaines as well as vallies , gulfes for elephants to swimme as wel as shollow fords for lambes to wade : there are the depths of predestination , incarnation , trinity , and the like , in which the angels may pose their understandings . secondly , god himselfe whom wee must know in iesus christ , the nearer whom wee come , the more humble we will be . moses , as familiar as hee was with god , yet comming neare unto him , cast himselfe on his face , and professed that hee was but dust and ashes . a man by beholding the sunne discernes the weakenesse of his eye : so here . . sound knowledge is humble , given onely to the humble ; and in such a measure as they may bee kept humble still . for the lord in great wisdom gives not knowledge , either in kinde or measure , to puffe us up , but in his dispensation preventeth the laodicean pride of our hearts , knowing how hardly we could guide any perfection here . againe , he deales with us as parents with children under age , and gives us knowledge in the measure of children , and not of strong men paul himselfe knew as a childe , and in part , cor. and the best must know they have but inchoation of grace here , and must grow in grace , and in the knowledge of iesus christ. besides , god gives such a measure of grace here , as may stand with an holy covetousnesse of wisdome , and such a desire after it , as is insatiable ; that we might search the scriptures , with those noble bereans , as for silver and gold , and know the price of wisedome to bee farre better . lastly , that wee might not rest in this darke and petty schoole on earth , but long and desire that happy estate of heaven , where is understanding without error , knowledge without ignorance , wisdome without folly . this made paul cast his eye beyond the present , and set his affection upon that perfect which was behinde : cor. . , . n●w we know in part : but when that perfect is come , then that which is in part , shall be abolished . now we see as in a glasse , but then we shall see face to face . and withall , it will make us prize iesus christ , and flye unto him , in whom we recover perfection of knowledge , being made to us of god wisedome as well as righteousnesse . hence then the best men that know most , must see they want much wisedome , and much knowledge . let mee see a man gotten beyond david in found knowledge of god and himselfe : and yet in this psalme he can make no end of this desire : and let this serve to beat down the idle conceit of knowledge : if david who was of extraordinary knowledge and grace , saw such darkenesse in himselfe , and wanted so much of gods teaching , what doe we ? what may wee ? shall any man content himselfe with his measure attained , as needing no more ? shall davids measure humble him , and shall thy measure make thee swell ? consider the apostles checke to the corinthians , epist. . . if any man thinke hee knoweth any thing , let him know he knoweth nothing as hee ought to know . and cast thine eyes upon the best examples in scripture : see the errours of saints both in iudgement , as peter ( gal. . , , . ) and in practise , as david , and tell mee whether the best had not need be still taught in the statutes . againe , examine thy knowledge , and the soundnesse of it by this note , if it be humble : for there is a notable difference betweene the godly and wicked , in regard of their knowledge . . the wicked man is proud , and boasteth of that hee hath not : the pharisee of a key of knowledge : an ordinary man , of as much knowledge as the minister , or as much as he needeth : whereas the godly man , being humble , scarce acknowledgeth the treasure that he hath . . whereas the wicked man , having a slight measure of knowledge , gives up the means , and rests in that measure : the godly , what measure soever they have , still follow god in the meanes , even for that they have , as if they had it not . david being well taught , prayeth to be taught more . . whereas a wicked man , having a small measure of knowledge , referres it to himselfe , as gotten by his owne meanes or industry , and for his own ends ; as also fwels in himselfe , and despiseth others , and will be knowne to have somthing above others : the godly still flyes to the same grace that first gave it , and referres it to the praise of the giver ; and yeeldeth to all other , though not in gifts , yet in his mind and affection . thus the true knowledge of christ , as the truth is in christ , teacheth to be like christ who is meeke and humble . whence must follow , . that a boasting of puffing knowledge is not sound . good men never boast of sharpenesse of sight , or quicknesse of understanding , but see the vaile unremoved , and the skales not quite fallen off . they are not blinde as before , but by reason of fogs and lusts , and mists of sinfull affections and motions , can sometimes see as little the things before them , as agar could the well before her ( gen. . ) by reason of her passion or griefe , as calvin judgeth . and although their eyes be open , yet they see how beavy they be , and hardly kept open ; as the disciples when christ warned them to watch , by reason of sleepinesse and dulnesse of flesh : ●o as they may say with the church , their eyes sleepe when their hearts awake . they may indeed professe with the blind man , ioh. , . one thing j know , whereas j was blind , now j see : but must adde withall ; yet i see how little i see , even a glimmering of things rather than things themselves . . it must follow , that sound knowledge must continually bewaile ignorance and darknesse : for why hath the lord left it in us , but to humble us , that with the rest of the law of the members it might bee as the canaanites to exercise us , or as the pricke in the flesh lest we should be exalted out of measure by abundance of revelations ? nay , as light and darkenesse have a daily and interchangeable fight in nature : so the soule must maintaine a continuall combate betweene knowledge and ignorance . . it followes , that found knowledg cannot be that which in sense of want or weakenesse striveth not in the meanes to a further measure , that of weake is not made strong , that riseth not to a further assurance , or the like : for all sound knowledge is proveable , and the way of the just shineth more and more till perfect day . thus of the second point . . the child of god most earnestly desireth to know the wayes of god : as our prophet through this whole psalme . daniel , though a most worthy prophet , yet read the prophecies of ieremie , dan. . , . and all things are dung to saint paul , in respect of the excellent knowledge of the vertue of christs death resurrection , phil. . , , , . but why ? . because they know it to be the way of god , and there is no other : the way , not onely wherein god himselfe walketh , who is the most perfect pattern of his owne law , but especially because it is the way hee hath chalked out for us to walke in , who can walke toward him in his owne way onely ; as we can see the sunne onely by his owne light , and come to the sea by his owne streames . . they onely discerne the danger of spirituall darkenesse and blindnesse : how it wraps in manifold errors of judgment ; false doctrines and opinions against the word : ye erre , not knowing the scriptures , matth. . . and , prov. 〈◊〉 . without knowledge the minde is not good ; how it wraps in errors of life and conversation ; for so the scriptures ascribe all corruption of manners to ignorance : paul persecuted and wasted the church , why ? the did it of ignorance . and in ignorance the rulers put christ to death : had they knowne , they would not have crucified the lord of glory . how it wraps men under the power of sinne , and delivers them as voluntary subjects in kingdome of darknesse , under the prince of darkenesse , to be ruled at his will , as tim. . , and , when men regard not to know god , how justly doth hee give them up to a reprobate sense as he did the heathens ( rom . . ) to commit things against reason and nature ? and finally , how it wraps them under the curse of god , both temporall and eternall . my people perish ( saith the lord ) for want of knowledge ; that is , are in state of perdition : they lye in unbeleefe ; for , no knowledge , no faith ; and not beleeving , they are condemned already , ioh. . ● . and they are lyable every where to those judgements which the prophet prayes to be powred out upon them that know not the name of god. then for the eternall curse : when christ shall come from heaven in flaming fire , hee shall render vengeance on all that know not god , thes. . . and justly : for death hath seized on them already : they are destitute of the life of god , by the ignorance that is in them : their minde and conscience is dead , and being strangers to the life of god , they are thrust under the power of eternall death : prov. . . the foole dyeth for want of knowledge . therefore the saints seeke after knowledge , as david here . . they see the necessity of the word of god , and the knowledge thereof : the word is the food of the soule ; an hungry man longs after his food ; and a good heart hungers after the word . hence the prophets and men of god are said to eat up the little booke ( ezek. . . ) and to fill their bellies with it , as hungry men when they come at a good meale . the word of god is the water of the well of life : and how necessary is water ? how doth a thirsty man desire to be refreshed with water ? so doth the godly after the knowledge of god : and none but thirsty soules are called , or doe come to these waters , esa. . . how earnestly doe blind men ●esire to see the light ? so doe ●he saints , seeing what a weake ●immering and sight they have 〈◊〉 divine things . they know ●he sunne in the heavens is not 〈◊〉 necessary to enlighten the world , as is the sonne of grace ●nd righteousnesse to enlighten 〈…〉 e church . and as without the ●unne there would be a perpe 〈…〉 all night , so without god and 〈…〉 e saving knowledge of him , 〈…〉 ere were an eternall night in 〈…〉 verlasting darknesse . . they earnestly desire sa●ing knowledge , because they 〈…〉 ee the profit and high excellen 〈…〉 y of it , both within themselves , 〈…〉 d without them . first , within themselves , they 〈…〉 ee gods image renewed in 〈…〉 em by knowledge , and themselves framed to his likenesse , who is light , and in whom is no 〈…〉 arknesse . also they see themselves brought into better frame by it daily , and changed into 〈◊〉 selfe from glory to glory : with out which they could never attaine any right motion in their wils , or affections , nor any righ● manner or end of doing any thing , nor any happy fruit o 〈…〉 their endevours , but the losse o 〈…〉 all their labour , time , hope , and reward . secondly , without them ; they see the worth and excellency of this knowledge above all other things in the world , and that nothing else can make them truly happy : prov. . . blessed i● the man that findeth wisdoms , and that getteth understanding . but how can salomon prove this ? by two reasons : the former in the . verse , by comparing this wisdome of god with silver and gold which are so desirable : but the gaine of this is better . oh but some things out-weig 〈…〉 silver and gold , and are in much more request , as diamonds , ru●ies , and pearles : true ; yet these are but the shining dust of the earth : but wisdome ( faith 〈…〉 e ) is better than all pearles , be their price never so great . obiect . but some things a man may desire above all these , ●s life , liberty , health , honor , &c. ans. in verse . all things thou canst desire , are not to bee compared to wisdome . the second reason is from the ●ffects : shewing what wisdome bestowes and brings with her : 〈◊〉 . riches in her left hand : 〈◊〉 . length of dayes in her right : 〈◊〉 . honour , advancement , and prosperity : life , the sweetest of all : shee is a tree of life 〈…〉 o them that lay ●old on her . and so he concluds as he began , ●h blessed is hee that retaineth 〈…〉 er . we see now what reason the godly have , and on what just grounds they most eagerly desire with david to be taught 〈◊〉 the way of gods statutes . the vse is three fold ; . of incitation . . of reprehension . . of examinati●n . . it serves to incite us to th● holy and earnest desire after th 〈…〉 word of god , without whi 〈…〉 no man can have any comfort 〈◊〉 any sound grace . for first , as light was the fir 〈…〉 thing in the creation , so the fi 〈…〉 word of this second creation , i 〈…〉 fiat lux , let there be the lig 〈…〉 of heavenly knowledge : a 〈…〉 as the word of god let light i 〈…〉 to all his worke , which befo 〈…〉 was a confused chaos , and 〈◊〉 things rolled up in blacke darknesse ; so till this word of g 〈…〉 let light into the soule , t 〈…〉 who le man lyes in a confusion 〈◊〉 blacke darknesse , without a 〈…〉 light of direction or conso 〈…〉 on . you know , no babe is bor 〈…〉 alive into the world , but it cryes for the milke and breast ; and if it doe not , it is still-borne . so the new-borne babe in grace , cryes after the sincere milke of the word , pet. . . and without this , thou art not borne of god. nor the friend of christ , no acquaintance or kindred of his , no christian but in name , unlesse with an hungring heart thou heare the word and keepe it . and , an ignorant heart is not only a gracelesse heart , but destitute of desire of grace : it cannot aske grace , ioh. . hadst thou knowne , thou wouldest have asked . secondly , consider the comelinesse and seemelinesse of sound knowledge in him that professeth himselfe to be the lords : prov. . . salomon calls it a comely ornament and grace for the head , and a chaine for the necke ; yea , and a crowne of glory . and what else makes a mans face to shine , but wisdome ? whereas , what an unseemely thing is ignorance of gods statutes to a man , either as a man , or as a christian ? . as a man : god having given a man a minde and reasonable soule , beyond a beast , whereby he hath enabled him to conceive of heaven and heavenly things , and hath elevated him with a particle of divine nature for this very end , that hee should rise above the beasts in high contemplations of divine things , and in the knowledge and obedience of the minde and will of his creator : how unseemely is it , that that divine minde should bee taken up with base , transitory , and sinfull things ? that a man should thus degenerate , and fall backe to a brutish condition , forgetting he hath a reasonable soule , which david rates in himselfe , whose ignorance or inconsideratenesse in one point of gods providence and administration , makes him as a beast before god. . as a christian man , yet much more unseemely : for a christian professeth himselfe to be a citizen of heaven , heaven to be his countrey , god to be his king , his word and statutes to be his charter : now is it not absurd and unseemly , that a man should be ignorant of the fashions , lawes , and customes of his owne countrey ? a christian professeth himselfe a childe of his heavenly father , and his fathers house to be his house : and is it not unseemely a man should neither know his father , nor his fathers name , nor pleasure , nor how to demeane himselfe in his fathers house ? a christian professeth heaven to bee his home and inheritance , and the word the deeds of that inheritance , without which he hath no● title to one foot in heaven : how unseemely and unreasonable were it for him to cast away the deeds of his land , to breake off the seales , to bee wilfully ignorant of the clauses that convay such an estate unto him and his ? so of the second motive . thirdly , consider the delight and pleasure in the statutes of god , which are full of sweet ravishments to such as attaine them , and should quicken us to the taste and feeding on them . in other things we see what paines men will take to compasse their pleasure . now as ignorance is most uncomfortable , fitly therefore compared to darknesse , to blindnesse , to falling into a pit , and to lying in a blacke and stinking dungeon : so knowledge and wisdome , which is compared to light , and the bright shining of the sunne , prov. . is most delightful to the soule , as the light to the eye : . in it selfe : because knowledge is the proper worke of understanding , and the highest part of man : and as a man naturally delighteth in the knowledge of naturall things , so an enlightned minde in the knowledge of divine and spirituall . . and especially in respect of the object , which is spirituall things : this made salomon say prov. . . ) all the wayes of wisdome are wayes of pleasure . for what man , unlesse he have an infinite distemper in his soule , would not be ravished to know in some measure those infinite perfections of our heavenly father , whereto we are commanded to strive ? yea , to see in some sort the unsearchable depths of gods wisedome and knowledge ? and to apprehend in some measure the bottomlesse mystery of mans redemption and salvation ? was it not an admirable delight , when moses stood upon the top of mount nebo , and viewed all that land of promise ? yet moses must see it , not enjoy it : see it a farre off , but not come neare it : he must dye there , and goe no further . but for a man to stand here on mount sion , the church of god , and view all the promised canaan , that heavenly ierusalem , with all her towers , and enjoy them , together with all the pleasures at the right hand of god ; can the knowledge of any thing bee so delightful to an heavenly mind ? the taste of the word in this one particular , maketh it exceed the sweetnesse of the honey and the honey-combe , if a david taste it . this of the third motive . fourthly , consider the way wherein we are to walke : the way of gods statutes : the properties whereof are such , as may allure us into it : for , . it is the old way , which wee must enquire of , jer. . . beaten by the feet of ancient beleevers , and patriarkes ; all the prophets , and apostles , and all holy men , yea of iesus christ himselfe ; and therefore is the way wherein we shall want no good guides nor company . . every one in his journey would enquire and choose the rightest way : but the wayes of the lord are right , and the iust walke in them , hos. . . elymas ceased not to pervert the right wayes of god , act. . . all other wayes are crooked paths , and by-lanes , psal. . . . this is the lightest and most comfortable way : psalm . . . the statutes of the lord are right , reioycing the heart . in this way is peace of conscience , joy of the holy ghost , comfort of heart in life and death : and this joy shall none take away . no marvell when ezeki●l ate this little booke , that it was sweet as honey in his mouth , chap. . . queene elizabeth , of blessed memory , laying the bible to her heart , said it was her comfort in her trouble , and therefore should bee in her rule her rule . but the way of the wicked is darkenesse , prov. . they know not where they shall erre and fall . . this is the cleanest way : sam . the wayes of god are uncorrupt and pure : esa. the way shall be called holy , and the polluted passe not by it : deut. . . what nation hath so righteous lawes ? what passengers have so faire a way ? silver tryed seven times is not so pure as these statute , , psal. . . who would preferre the myrie and dirty wayes of sinfull pleasures before it ? . this is of all other the safest way , freest from robbers and theeves , in which thou art under the lords protection , being the kings high-way ; yea , wherin thou hast a guard of gods angels to keepe thee safe to the wayes end : psal. . , . they are charged with thy safety . . it is the shortest and most compendions way , leading to life ; and in keeping this way shall be great reward . all other are by-wayes , that lead to the gates of death . now let the wisdome of god rule us to choose this oldest , rightest , lightest , cleanest , safest , and shortest way , as ever wee desire to come to an happy end of our way . this is the vse of incitation . now followes the second , of reprehension . and first of recusant papists , who wilfully refuse the knowledge of god , scorne and contemne the preachers and expounders of those statutes ; yea , hate them to the death , and shun all the meanes of skil and instruction in those statutes . can they be good subjects , that will not know their princes lawes , that burne the statute-bookes , and their expounders too ? yet such good subjects are these to god : who have chose the curse that cain bewayled , namely that he was cast from the face of god in his fathers house : they willingly excommunicate themselves . and adde unto these our mungrill church-papists , who sometime slip into the church for odde respects : recusancie proves disgracefull , or chargeable , and would put them to more cost then their religion is worth , they can heare the word , when and of whom they list , or must : but to heare popery refuted or disgraced , is , to cast dust in their eies . they can heare a sermon , but detest and raile upon the preacher . very devout they seeme , and scrupulous in the least ceremony , but like those devout women who stoned paul. to both these our lord saith , if ye were of god , ye would heare his voyce . were their religion of god , they would love his statutes above their daily food : and love the bringers , so as to account their very feet beautifull . did they love christ , they would not hate his disciple : neither could the temple of dagon and the arke stand together in the temple of the heart . heare the counsell , to be as thou seemest , or seeme as thou art : assuredly god will have no part of a divided person . secondly , they are farre from the comfort of a good estate , who will not be brought out of their dores , their shops , their counting-houses , to learne the way of gods statutes , but living in places of knowledge , suffer ignorance to reigne in their hearts how farre are they from davids minde and desire ? his heart brake within him for the desire of gods judgements , psa. . . he esteemed the place of gods worship , bethel , the very house of god , and the gate of heaven : hee accounted them blessed that might dwell in or neare the house of god , psa. . but so farre are many from discerning this an happinesse , that they esteeme every sermon ( as the old prophecies ) the burden of the lord : a straw-matter can keepe them from church : and they are of the number of salomons fooles , that scorne wisdome and instruction . they will alleage their hearts are good enough , and their meaning is good though their skill be small ; and god will accept their good meaning . but . that is false : no meaning is good without knowledge : prov. . . without knowledge the mind is not good . . meane what thou wilt , if thou hearest not gods word thou art not of god , ioh. . . . what a deceit of heart is it , that can shrowd all under good meaning , while it meanes never to bee good ? or thinke that god will accept an ignorant and unregenerate heart for a good heart ? . examine this good heart of thine by that which issueth thence : see if there come not out of it , adulteries , oaths , blasphemies , lyes , rotten speeches , injustice , contempt of gods ordinances and servants : and is this good ? others love god above all , and their neighbour as themselves : what needs more ? but nothing is more bold than blindnesse . neglect the meanes of knowledge , thou neither lovest god , nor thy neighbour , nor thy selfe . not god : for if yee loved me , saith christ , ye would keepe my commandements . not thy neighbour : if not him that begate , not him that is begot . not thy selfe : hee that hates wisdome , hates his owne soule , prov. . . and , chap. . . shee is thy life . if thou lovedst thy soule , thou wouldest heare and hide the word in it , and not hide thy selfe from the word . others will pray , and let others preach : they will be devout , let others runne to sermons : they will be active christians , while others are passive . but . this is from the foolery of some preachers , who sever what god hath joyned , and set two so neare friends , and twins of the same wombe , by the eares . . canst thou pray without teaching and hearing ? consider ; wilt thou pray to an unknowne god , or a god whom thou wilt not know ? canst thou call on him , on whom thou beleevest not ? or beleeve without hearing ? or can a right prayer be severed from much knowledge , both of thine owne wants and unworthinesse , of gods mercy , power , and will to supply , of the meanes of meriting that supply , which is by iesus christ made thine owne , and how to expect patiently , and be delayed or denyed thankefully , or else christianly to use mercies received , to the glory of the giver , and good of the receiver ? come hastily , without all this knowledge , and offer the sacrifice of fooles , eccles. . . . can god heare thee praying , who rejectest his word ? prov. . . hee that turneth away his eare from hearing the law , even his prayer is abominable . besides , prayer is a seeking of god : and canst thou find him whom thou seekest , while thou runnest from him who seeketh thee ? but we have callings to follow , and families to maintaine , and cannot spare an houre in a week-day to heare a sermon . i say as salomon , eccles. . . it is good to lay hold upon this , but withdraw not thy hand from that : worldly businesse must be followed , but never so as to be worldlings ; and this is , when the whole time is ingrossed , to prophane or worldly uses , and none set apart for holy , or the one thing necessary . againe , to feed the body , men can allot two houres in a day , but not one in a weeke to feed the soule : as if bread that perisheth , were to bee preferred before that which endureth to eternall life , or the soule were to be lesse regarded than the body . and can these men spend foure , five , or moe howres at cards , dice , bowles , vaine enterludes , to the destruction of much time with themselves , and not one howre in a weeke for their instruction ? can some of them watch whole nights and dayes at satans suit , and the service of sinne , and not possibly watch one howre with christ in the day , yea in many dayes ? cannot they sit up one halfe howre later , or rise one halfe howre sooner , to redeeme one howre for their everlasting good ? or will they find it profitable to winne the whole world with the losse of their soules ? lastly , how have we heard not a few such carelesse men rate themselves on their death-beds ; with horrible terrors in their consciences , that so wretchedly they stopt their eares at so many calls of god , and neglected the hearing of so many sermons , and too late wish , that they might heare but one sermon more ? and now all their hunger and thirst after the world , onely enlargeth their hearts sorrow , and can no way ease it . others say they are not book-learned , and cannot attain this knowledge . but thou oughtest to be book-learned : god hath given thee both a booke and teachers , and wisdome is easie to him that will understand , and she invites thee into her schoole , calling the simple to be wise in heart , pro. . . and pronounceth those blessed , that watch daily at hee gates , vers . . but i am so crossed in the ministery , that i cannot endure it , nor will heare such and such . know : . all the frowardnesse is in thy selfe , there is no frowardnesse in the word , prov. . . . crosse thy sinne , and the word will not crosse thee : but if thou wilt rather crosse the word than thy sinne , thank thy selfe , god and his word will meet with thee : as in ahabs case . now we come to the use of examination , whether god hath taught us in his way , or no. the notes of tryall are three . first , a continuall strife to remove all the hinderers of saving knowledge ; for light ever fighteth against darknesse . and the lets to be removed , are , . originall corruption : a chiefe part of which is darknesse of understanding . labour in mortifying naturall corruption , which as a blacke cloud hinders the shine of this sunne . . hardnesse of heart : heb. . . they erred in heart , and have not knowne my wayes : and vers . . take heed of an evill and unbeleeving heart to depart from the living god. the light of the sunne may shine on the outside of a stone , but cannot get within it , while unbroken . . satanicall temptation : the god of the world blindeth infidels , that the light of grace should not shine upon them : whom we must therefore resist , stedfast in the faith . no marvell if satan can blind the wicked , seeing he can raise a cloud of dust to trouble the sight of the godly themselves , and let them see every thing in a false glasse ; all to hide the light of gods countenance from them . . actuall sinnes : the nature of all which is , to increase ignorance , and blind the minde yet further . of these , some keepe out knowledge , some drive 〈◊〉 out . of the former sort are covetousnesse ( resembled by choking thornes , luk. . and ezek . . they heare , but jest , for their hearts goe after covetousnesse : ) and wrath , envy , hypocrisie , with the like , which must be laid aside , or there is no growing by the word , pet . , . of the latter sort are the foule sinnes of flesh , as whoredome , drunkennesse , intemperancy , which besot men , and diminish even naturall knowledge : see hos. . . . the pleasure of sinne : as eve in tempting , and adam in attempting the sinne , the very sight and beauty of the apple dazelled the cleare knowledge of innocency . and as the sinne of the sodomites smote them with blindnesse of body , that they could not finde the doore : so doth it much more the soule of the sinner , that he cannot find christ who is the doore of life . . custome of sinne : the pleasure of which hath begot an habit : this keeps and holds under the dominion of the prince of darknesse ; and the lord will not put his precious liquor into so nasty vessels , but gives them up ordinarily to reprobate sense , rom. . . now as nature teacheth us to fight for all these , so grace leadeth us into the field against them : for , till they be in part subdued , there is no possibility of saving knowledge , no more then of sun-shine at midnight . this is the first tryall . the second is this : as all that indisposition must be removed , so there must be a disposition wrought in the party , whom god teacheth in his way ; which where it is , the lord hath begunne to teach that man. quest. wherein stands the disposition to saving knowledge ? ans. . in humility : god teacheth the humble in his way : and he that must receive the kingdome , must be as a little child . esa. . . whom shall i teach , or make to understand ? not conceited persons , who make divinity onely a matter of discourse , or fill their braines and speech with vaine questions and idle speculations , or such as come to sit as iudges , or critickes , on their ministers gifts ; but such as are weaned from the milke , or drawne from the breasts . it was a proud and prophane speech of hermolaus barbanis , and angelus politianus , that by reading the bible they forgat latin. . a soft and tender heart . a sure signe that god hath spoken to it . for none can reach the heart , to change it , but onely that doctor whose chaire is in heaven . he onely can write in the tables of the heart . ier. . . . a crossing of humane wisdome : which nature teacheth not . selfe-deniall is a note of a disciple . for , who can frame the affections , to hold and fasten on such a doctrine as crosseth nature , mortifieth lusts , depriveth of deare pleasures , and sweet profits , which are as neare as right hands and eyes ? can the worldling , who esteemes his profits before his profession , and therefore turnes a deafe eare to such voyces ? no : onely he that made the affections at first , can thus renew them , & change them at his pleasure . . an embracing of all truths , one as well as another , because all are from the same fountaine : and a constant cleaving to all truth , in judgement and practise , then , when reason , custom , practice , sense and common opinion crosse and contradict it : now who can teach wisdome in a mysterie , but god alone ? cor. . 〈◊〉 . that a virgin should beare a sonne : that a sonne should be eternally begotten : that all things should bee made of nothing : that life dyed upon the crosse , and fetched life out of death : that heaven must be had out of hell , and death swallowed up by death , and the same body arise againe . who can give simple and shallow wits capacity , to reach these high mysteries which festus accounteth madnesse , and iewes thinke the apostles out of their wits to utter them , and the great wits of the world account foolishnesse and fables ? is it not hee that chooseth weake things to confound the mighty ? nay , who is it that can perswade these high and strange things with such certainty , as the simple beleever-dares , and doth dye in defence of them ? surely ( as christ said to peter ) flesh and bloud reveales it not , but the father that is in heaven . this is the second signe of saving knowledge . the third is a conscionable and fruitfull following of the means of knowledge : as . an humble sitting downe with many at the feet of christ. . binding the word to our eyes , by frequent , constant , and orderly reading . . whetting it on the heart , by deepe meditation , so to make it our owne . . tying it to the hands and fingers , by practising it : if yee doe these things , yee shall know the doctrine : a good understanding have all they that doe thereafter . . prayer , to be continually taught of god , as in the text , and iam. . . aske wisdome of god. . teaching , strengthning , and comforting of others : this returne increaseth thy talent , as oyle in the cruise increased by imparting . adde hereunto a fruitfull use of the meanes , prospering and profiting daily in the image of god , and conformity with god in true wisdome , holinesse , and righteousnesse : cor. . . we behold i● a mirror , and are changed from glory to glory . this is , to be taught by christ , as the truth is in christ. to be led by god in the way of god , is , to get nearer god every day than other . we must walke in the light , as hee is light , and so have communion with him . to walke in light , is , in regard of god to walke in the light of his directions : in regard of our selves , to walke in truth and light of sincerity : in regard of our brethren , to walke in love , as the apostle iohn expresseth it ; here by the vision of faith , and hereafter by the vision of fruition . and i will keepe it unto the end . here is the second part of the text , containing a religious vow or promise of david , in case the lord will vouchsafe to teach him . where consider , . why he voweth . . what he voweth . for the former : . he voweth , to shew his resolution , and forwardnesse to keepe the way of god. a maine helpe of godlinesse is to resolve to be godly : and the beginning of goodnesse are good purposes and resolutions to be good : which if wee find , we must cherish ; and if they faile , renew them . . he voweth , to move the lord after a sort , to grant his desire , because he desires it for a right end : if god will make him know his way , he will keep it : so hanna moved for a sonne , which if god vouchsafe to her , she will dedicate him to his service , and god heard her , sam. . whatsoever we aske of god , it will be an easie suit , if we resolve to referre it to his glory . . to shew his thankfulnesse for the blessing received , as also hanna did : which cannot better be expressed , then in an obedient and holy course , which is the tribute and returne the lord expecteth for all his goodnesse received . and actuall mercies call for actuall thankfulnes . thes. . , . pray continually : in all things give thankes . . to binde himselfe more firmely to duty and service : which is not superfluous , though we be tyed already , as bellarmine affirmes . for as it is contrary to christian liberty , needlesly to bind our selves where god hath left us free ; so in things commanded and necessary , directly and immediately concerning the worship of god , we may binde our selves more straightly . for first , we are bound by the law of creation to serve god : and is therefore the vow and promise of baptisme superfluous ? secondly , looke to the practice of the saints . iacob was bound by creation , and by circumcision , and yet ( gen. . . ) he vowed a vow , that the lord should be his god. david here , having made the covenant in circumcision , renewes his uow : and psa. . . i have sworne and will performe : that a threefold cord might not easily bee broken . thirdly , in the defiance of evil , and strife against the lusts in the members , resisting the law of god , besides the generall bond of baptisme a christian may advisedly and profitably lay on himselfe a particular vow as a remedy and helpe against some evill , or a furtherance to some good : as for example : a man subject to be drunke with wine or strong drinke , may vow for a time to abstaine from it , and so cut off an hand or eye offending . one finding the stirring of concupiscence , may solemnly vow to refraine the company and presence of wanton women and make a covenant with his eyes , as job , not to looke on them . or finding dulnesse , slacknesse , or distractions hindering prayer , reading , or other dutie , he may vow to bestow some time thereupon . for the latter . . in generall , david vowes a lawfull thing . . in speciall , to keepe the way to the end . in generall he vowes a thing commanded , and acceptable to god , a thing within the compasse of his calling , and not against christian liberty . hee vowes not perpetuall single life : for it is better to marry , than to burne . nor voluntary poverty : for the commandement is , let there be no begger in israel , deu. . . nor to goe to rome , or compostella , to worship an image , against the commandement . nor to visit the holy land , or kisse the popes feet ; in all which the calling is laid aside , for idle and impious devices . nor to revenge an injury , which is against the commandement of charity . nor impiously not to eat or drinke till they have slaine paul , act. . . nor any such sinfull thing : whereof the rule is good , in case of ungodly or dishonest vow , alter thy purpose . and , a vow must never be the bond of iniquity . davids vow helpes forward gods worship , and gods way hinders not . thus frame thy vowes , and it will be commendable . in speciall , he vowes to keep the way that god shall teach him . where are two things : . how he will keepe , the way : . how long , to the end . for the former : there is a twofold keeping of the way : legall . evangelicall . the legall stands in perfect fulfilling of the law . but holy david was no papist , nor perfectist : he knew hee could not thus keepe the law , and much lesse attaine a further perfection , which were to get beyond adam in innocency . the other is evangelicall , which stands . in an endevour and desire of keeping , and is rather in affection than action : . with condition , so farre as humane frailty and the state of this life will permit ; in which all things are in part , and imperfect : . in imputation of christs perfect righteousnesse , so as the sinner is reputed a perfect keeper : . in condonation of defects and wants , seene and bewailed . thus david professeth he will keepe the way : he will retaine a study and endevour to keepe it ; and if by humane weaknesse he be turned aside , he will be carefull to returne into the way againe : and because all his endevour and strength is nothing , he will by faith fasten upon that perfect obedience of the messiah , which being imputed unto him , all his wandrings shall not be imputed , but he still in christ accounted a keeper of the way . but for the latter : how long will david keepe the way ? eved to the end : else all labour is lost : the end crownes the worke . but is not this presumption ? how can david promise this of himselfe ? . his vow is dependant on grace , as all deliberate vowes are . . so farre as god gives strength , and confirmes his resolution and endevour . . still with prayer for grace , that he may keepe it , vers . . . quicken me , &c. now shall david , in a duty absolutely necessary to salvation , and ordinary to all gods children , vow with condition , so farre as god gives grace : and shall a bold papist vow an arbitrary vow absolutely , and without all condition , never consulting with his owne imbecility ? as suppose that of perpetuall chastity , which is neither absolutely necessary , nor an ordinary gift to all christians , nor promised without condition from god. and yet presumptuously will they promise it to god without all condition , or limitation . doctr. the scope and resolution of every godly man in hearing the word must be , to keepe the way of god. in which similitude is implyed , . that the whole life of a christian is a very pilgrimage on earth : . that the christian pilgrim , now absent from god , must be very choyce of his way , in which he must come backe againe unto god. . that seeing the sunne is seene onely by his owne light , and every man is as a blind man in the things of god , without all direction in himselfe , therefore every one must pray with the prophet , that the eternall sunne would strike if it be but one beame of this saving light upon his heart ; and by that , he will be directed to the whole body ; with holy resolution , that if the lord please to afford him but a small streame out of his fulnesse , he will follow that riveret untill it bring him to the well-head . but why is this the scope of a godly man in learning gods statutes ? . because this is the condition of gods teaching , and his intention in teaching : deut , , . these are the statutes and commandements , which i have taught you : keepe them , and doe them , for this is your wisdome . and the lord chearefully teacheth him the way , who with david resolveth to keepe it : psal. . . what is the man that feareth the lord ? him will hee teach the way , that hee shall choose . . the knowledge of a way will bring none to his end and desired place , but the keeping of the way : whence the lord enjoynes a narrow keeping of the narrow way : prov. . . my sonne , keepe my words , hide my commandements , binde them on thy fingers ; that is , keepe them in thy whole practice : nay , keepe them as the apple of thine eye ; implying , that as nothing can be so small or slight , but it hurteth and disturbeth the eye , which naturally shuts it selfe against the least dust , so not the least erring from the word but disturbeth in this way . and therefore we must take up that holy counsell , prov. . . ponder the path of thy feet , and let all thy wayes bee ordered aright . . so many as are the lords , have the guidance of the spirit , who leads and preserves them in this way : whence the godly , who are taught of god , are described to be led by the spirit , whose office is to lead out of error , into all truth . and from hence is this way called the way of good men : because onely they have the conduct of the spirit in it : and it is unknowne , or unfrequented by the wicked . . to hold this way , is to improve all our labour , and promote our owne comfort . but all the labour is lost , when the way is lost . thou canst never so little decline this way , but thou slidest into some one of those many roads that lead unto destruction . but in keeping this way is great reward , psal. . . for it leads to god , who is an exceeding great reward . againe , only this is the way of comfort and pleasure . it hath comfort for the present : whereas stragling christians have no comfort in the way : a wandring man is an uncomfortable creature . also it hath comfort hereafter : for it leads to life , prov. . . keepe my commandements , and thoa shal t live . it is the way of life , shewed by god , leading to fulnesse of joy in his presence , and to the pleasures of his right hand for evermore , psal. . hath god then taught thee this way ? bee conscionable to keepe it , sinne not against the knowne truth , psalm . . . surely they work no iniquity that walke in his wayes . now because satan and his instruments will make this way as uneasie and asperous as they can , and assault thee on every hand to turne thee out of this way , thou must come armed with such meanes as may helpe to containe thee in this good way : as , . resolution to hold it , as here david , j will keepe it to the end : sound purposes and resolutions in godlines promise continuance . . selfe-denial and contempt of the world : for thou must make account , that all who are out of this way , wil scorne thee , and reproach thee for a dissembler , a puritan , or the like , for thine endevour to keepe the way . but gods spirit never reproached any for walking with god , even accurately . when israel goeth out of egypt , they must looke for egyptians to pursue them : and thou , as a good souldier , must suffer afflictions , tim. . . . zeale and courage for the truth , for god and every good course : arming thy selfe against the loosenesse of the times , and contrary perswasions . if a man walke haltingly in this way , and make no great bones of tripping or stumbling in it , or appeare not precise above the scantling of a civill , wise , and wary man , hee may passe not much disaffected , and yet in good showes not be altogether allowed . but if hee will be strict in keeping his way , that he will walke with god as enoch , or set the lord still in sight as david , or with the apostles endevour to have a good conscience in all things , and yeeld to no corruption of times , no not an hoofe at pharaohs request , no not a graine at the emperours : oh these men are sit for another age , and another climate , not worthy to live in this : away with such a fellow from the earth , for it is not fit that he should live , act. . . fence thy selfe with spirituall armour . israel in their way to canaan must gird up their loynes , and take sta●es in their hands : so the christian traveller being set out of egypt , must gird up his loynes with the girdle of sincerity , faith , love , hope ; the staffe of the law and gospel in their hands , to establish their feet ; their feet shod with preparation of the gospell , to goe wheresoever the gospel calleth , what man runnes into the field without his weapons and provisions . conclude with notes of a man carefull to keepe his way . . hee will be very inquisitive , and will aske of the simplest that knowes the way better . being in the wildernesse , hee will enquire of the way to canaan . the iaylor askes it of his prisoner , acts . . . he is circumspect , doubtfull , sollicitous , lest he have stept out of the way . hee is easily reduced , if he have erred . hee knowes it is easie to wander , but a mad part not to bee willing to returne : and that he can onely attaine his end in this way , and no other . . he goes in the day , and walks in the light , and so knows whither he goes ; he walkes and workes while day lasteth , afraid to be cast into the night : ioh. . , . . he suspects every faire way , for his way is strawed with crosses : and every foule dirty lane ; for his is an holy and cleane way : and every crosse way , where are many turnings , to the right or left hand , for his is a right way , without turnings . . hee followes christ his guide , and will not walke without him as the heathen ; but wisely so fix his eyes on christ , as that he looke warily both to his own feet , and the end of his way . . he will be sure to goe with good company : he joynes himselfe with men fearing god , and the saints that excell in vertue , with whose feet this way is beaten . nay , not content with these he will get god himselfe to goe with him : as iacob prayed the lord to goe with him in his journey : and moses , exod. . . if thy presence goe not with us , carry us not uphence . . hee goes on constantly , through droughts and drops , through thicke and thin , through all estates , without intermission , as the sunne like a bridegroome hastneth his course . he leaps over blockes , pibbles , rubs , oppositions , wrongs , slanders : none can cast him backe , nor turne him out , but with our prophet he keepes the way , even to the end . epicurisme described , and disgraced . exod. . . and the people sate downe to eat and to drink● , and rose up to play . after that god had delivered his lawes in the former chapters , here wee see how his own people addresse themselves to obedience for , w●ile moses in the 〈…〉 ount stayeth with god to receive more directions , somewhat longer then they think fit , they fall to commit most horrible idolatry : which in the first verse the people propound to aaron , make us gods : and vers . . aaron against his conscience yeelds to it , setting them in a way to bring their iewels . vers. . the people contribute to it , being as ready to bring , as he to desire them . vers. . of the iewels an idolis made by aaron , and with the calfe an altar set up . then is an holy-day proclaimed to the idol , on the morrow after , vers . . afterward the consummation of their idolatry , vers . . the people offered sacrifices before the golden calfe . lastly , in the text is set downe the inseperable adjunct of idolatry , namely , excesse and idlenesse , or luxury and wantonnes , the people also sate downe to eat and drinke , and rose up to play . at this time consider . . who did this , the people . . when they did sit downe to eat and drinke . . whether it be a sinne to eat and drinke . . the use thereof . for the first of these . who did this ? the people : who had impiously presumed to set up a worship without , yea , against god. they thinke much to spend whole forty daies without some ceremony , or publike testimony of duty : and they had seene such a worship in egypt , wherewith god ( of whom they heard nothing ) might perhaps be appeased : and therefore as the egyptians worshipped their apis in the form● of a bull , for their tillage sake , so would they worship the calfe , and afterward give themselves to excesse and idlenesse . whence note , that feastings and idlenesse are the undivided companions o● idolatry . these people are first idolaters , from idolatry they fall to gluttony , from gluttony to wantonnesse . yea , such inseparable attendants they are , that the apostle ( cor. . . ) proves the isra 〈…〉 es to bee idolaters , by this testimony , because they sate downe to eat and drinke , and rose up to play . it appeares in heathenish idolatry : for the heathens , in all their false and idolatrous worships , celebrated the honour of their gods with feastings , banquettings , playes , and dancings . both the greekes and romans used many filthy sports and actions , in their solemne services . the romans , to magnifie their heathenish idolatry , instituted their saturnalia , that is , a feast of five dayes , ordained by ianus in honour of saturn● , in who●e time all things were used in common . these five dayes were kept in december , with great cost in sumptuous feasts , with variety of sports & games , and presenting of rich gifts . in these dayes servants had equall power with their masters , and authority to sit at table with them , and have a common command with them . we read also of the obscene spectacles in the sacrifices , called floralia , wherein harlots were brought in naked on the theater , &c. but whence comes this ? . because the heathens would imitate the iewes , who by gods commandement must eat and drinke , and feast before the lord in offering their sacrifices ; whence both iewes and gentiles tooke occasion of all carnall liberty and excesse , and to adde what god never prescribed , as to rise up to play . . because idolatry must bee contrary to the true worship of god , wherein repentance , godly sorrow , and a contrite heart is most acceptable . of all creatures an idolater is most departed from god , and expresseth it in these carnall fruits : so ambrose , alleaging this text , no man gives up himselfe to luxury , but hee that departeth from the commandement of god. . as the idolater is furthest gene from god , so god is furthest gone from him , and leaves him to vilest and foulest lusts , as the heathen , rom. . . to infinite bodily uncleannesse , the lord revenging spiritual whoredome with corporall : as his owne israel , joyning with baal-pe●r , not onely committed spirituall fornication , in bowing to their gods , but defiled their bodies with the daughters of moab . . our nature is most propense and ready to pleasure and carnall delight : so as wee willingly annexe unto gods worship , whatsoever pleaseth us , that under that cover or pretence we may more freely enjoy it . the counsell then of the apostle , upon this ground , is not unseasonable , cor. . . be not idolaters , as they were . hard it is for us to sit down to eat & drink , and rise up to play , but we must make our belly our god , and offer sacrifices to it , as the romans did to bacchus in their bacchanalia . obiect . but we are the people of god , and baptized in the name of christ : there is no feare we should be idolaters . ans. the iewes were gods people , yet set up the golden calfe . the corinthians were christians , converted , and baptized into the name of christ , and yet they must beware of the sinne of the iewes . and if we be christians , wee must avoyd not onely the calfe it selfe , but even the shows and appearance ; excessive feasts & wantonnesse , which are inseparable fruits of it : and thinke how easie it is , to be found in the skirts of this sinne : which is the use the apostle makes of this allegation , cor. . . for the second generall . when did this people sit down to eat , and rise up to play ? answ. even when their case was most miserable , then were they most insensible : for , . they had robbed themselves , and made themselves poore , in that the eare-rings and jewels which god had given them from the egyptians , they bestow upon an idoll . . they had committed an horrible sinne , aggravated sundry wayes . they had turned the glory of an incorruptible god into the similitude of a calfe that eateth hay . they that had opened their mouthes a little before in singing praises to god for their deliverance out of the sea , and for the destruction of the enemies , with the same mouth sing now to their idols , these are thy gods , o israel , that brought thee out of egypt . they had used their feet , not many dayes or weeks before , to walke through the red sea by a miracle , and now with the same feet they dance before the calfe . thus was their sinne great . . for this fearefull sinne they lye under an heavy punishment : they were now naked , and god was comming to revenge upon them : and after he was intreated , at the instance of moses , to spare them , yet for example . of them were presently slaine the same day . they had more need have beene fasting , and praying , and weeping for their sinne : but now they sit downe to eat and drinke , and rise up to play . observe this : never are men nearer mischiefe , then when they are most iolly and m●rry in their sinnes . commonly when men cry peace , peace , then is peace furthest off : and god comes on the wicked , when they looke least for him , as david on the amalekites ( sam. . . ) when they were drinking and dancing , and most secure . we in this land specially , if we would enquire what causes of mourning we have , should finde small cause of sitting downe to eat and drinke , and of rising up to play . . if we behold the inundation of sinne , the increase of sinnes against god and the light of the gospell , horrible idolatry , excesse of pride and wantonnesse , a deluge of drunkennesse , a confusion of manifold disorders , &c. . our security in the midst of judgements : the sword hath fed upon us , and wee have forgotten it : the plague hath destroyed thousands of us , and threatens still , hovers about us , and shewes his commission to be still in force : and other warnings serve not : we are corrected , but not instructed : wee eat , and drinke , and play , as those that remember not what reckoning is behinde for all these things . . would every man seriously looke over his owne accounts hee might finde himselfe other businesse , then sit downe to eat and drinke , and rise up to play . but is it not lawfull to eat and drinke ? yes , it is not lawfull onely , but necessary to nourish our life , to repaire strength decayed , and enable us to our duties and callings . nay , more : we may use the creatures , not onely for necessity , but for delight : god hath given us leave , liberally to use his mercies , and furnished us with variety , farre beyond necessity : he hath not given bread onely , to strengthen the heart , but oyle to make the face shine . and hee hath allowed us to feast together , and to invite one another , for the maintaining of christian love , and cherishing of mutuall fellowship : as in the case of jobs sonnes , which was not unlawfull , though their feasting ended so fearefully : and the primitive churches had their agapas , or love-feasts , mentioned and approved , acts . . quest. what then did this people other ? answ. they failed in many things : . whereas the chiefe end of eating and drinking , is , to glorifie god , cor. . . the end o● this eating and drinking was , to dishonour god , and honour the calfe . . whereas eating and drinking should sit us to our duties and callings , both generall and speciall , they by eating and drinking made themselves fit for nothing but play and wantonnesse . . whereas men ought to eat and drinke according to the call of nature , in sobriety and moderation , the text noteth an intemperate and excessive wast both of time and creatures ; they sate downe to it , addicting themselves to the creature , and nothing else . . whereas feastings are seasonable in times of joy and gladnesse , these feast in a time when gods judgements are comming on them for their sin , and so the deepest sorrow would better beseeme them : as also did they in noahs time , they ate and dranke , &c. and esa. . . not considering the worke of god. now these are types to us ( saith the apostle ) that is , common examples for our instruction , to beware of immodest , intemperate , and sinfull eating and drinking , that it may not be said of us , as of them , the people sate downe to eat and drinke . hereunto must sundry rules be observed : . wee must eat and drinke our owne : the sweat of our owne brows , not other mens , as many that cut large shives into other mens loaves ; i meane , that which they know is not theirs , but other mens , if all debts were paid : this were an high kinde of injustice , condemned , thes. . . yea , we must so eat and drinke , that we allow some part for the poore , and other occasions , publike or private . . for measure , it must bee according to the call of nature , or of honest and moderate delight , to keepe us in a fitnesse to godly duties , of hearing , and the rest . all that eating or drinking , by which wee make our selves heavy , sleepy , unweldy , and unfit for duties , is sinfull . for this is not a refreshing , but oppressing ; not a refection , but a destruction of nature . . for season , it must be so , that we eat not up too much time , which would hinder our callings : but rather redeeme time , ephes. . . a sinne it is , to sit downe to feasting , and not feele the passage of three or foure houres ; whereas perhaps one houre is tedious to sit out a sermon . . we must eat with moderation of affection ; not to fit at it , as men that have nothing else to doe ; nor suffering our selves to be brought under the power of the creature , as those that cannot be without the pot or pipe , corrupting themselves with the creatures , oftentimes losing sobriety , modesty , chastity , health and reason it selfe ; thereby utterly perverting gods ordinance , who hath ordained them for servants and helps , not masters and hindrances . . the best appetite is , to taste the sweetnesse and goodnesse of god himselfe in his creatures : saying within our selves , o lord , how sweet and good art thou in thy selfe , who canst put such sweetnesse into thy creatures ! . the best sawee is good and savoury speech , as salt on our tables : acknowledging gods bounty and goodnesse , both to praise him , and edifie others : whereas commonly our barren and empty hearts know not how to weare out the time of feasting , but either in trifles , or inviting others to eat and drink , who need in truth rather bridles then spurres . what ? no other speech but of scripture ? how then shall we be merry ? indeed commonly all speech but carnall is unsavoury : but first , we must eat and drinke before the lord , and our speeches must be such asbeseeme his presence , and may be approved of god that heares them . secondly , all speeches of christians ought to be better then silence , and to savour of ●obriety , wisedome , and grace in the heart : for , whom call wee to our tables , but gods children by profession , who must every where be like themselves and their father ? thirdly , god hath given us leave to be merry , but with this onely restraint , be merry in the lord , and not against him . never must god be set out of sight , in our merriments : as doe they , who never think they can be merry , but in rude and ungodly behaviour , and wanton naughty speeches , unbeseeming christians . plato and xenophon thought it profitable , that mens speeches at their meales might be written . if christians should doe so , what kinde of bookes would they be ? . in eating and drinking we must season our hearts with these or the like meditations : . how prone we are to immoderate joy , and so provoke god in our feasts . iob suspected his sonnes , being in likelihood good men , and sent to them to sanctifie themselves , and himselfe sacrificed for every one of them all . . watch against incitements which we shall not want to forget our selves , and arme against them . we read of antigonus , that being invited to a feast where a notable harlot was to be present , he asked counsell of menedemus , what hee should doe ? who bade him onely remember , that hee was a kings sonne . so good men may be invited , where none of the best may meet : the best counsell is , keepe ever in minde that you are kings sonnes , gods children , and a base thing it were for such to be allured by the wicked to things unseemely . . mingle our feasting with a meditation of our end and mortality . joseph had his tombe in his garden , to season his delights with meditation of his death : the egyptians had a skeleton or carkasse brought into their feasts , for the same purpose . so set thou thine owne carkasse before the eye of thy mind , and it will moderate thee from pampering it : alas ( say thou ) this feeding and feasting is but a little repaire of a ruinous house , that must downe shortly . . consider how many of gods servants want some part of thy superfluity , and how many of them never sate downe at such a table : then follow the meditation , who am i that i should be full , when so many are hungry ? that i should abound when so many doe want ? how am i engaged to god for thankfulnesse ? how should i sinne to requite his love and bounty with such unkindnesse , as by it to grow wanton , idle , forgetfull of him most when he is most mindefull of me ? must i eat and drinke , to rise up to play ? oh no , i must bestirre me in duties , in which i may expresse love for love : neither may i sinne as those great men , amos . . who ate the fat , dranke the sweet , and had wine in bowles , and forgate the afflictions of ioseph : no , if i eat the fat , and drink the sweet , i must remember to send some part to them , for whom none is prepared , nehem. . . this of the peoples eating and drinking . now of those words , and rose up to play . this being a practice condemned in this people , it will be a question , whether it bee not lawfull to sport , or play ? to which i answer : it is lawfull : as in the former branch , not eating and drinking were condemned , but their sitting downe to eat and drinke : so in this latter not all play and sport is taxed , but their rising up to play : for , . there is a time to laugh , eccles . . but this time , when they lay under the curse of god , and danger of sinne , was not it . . wee are commanded to rejoyce , yet in the lord , not against him . but these were laughing , and singing , and dancing about the calfe , in honour of their idoll . . recreation is gods ordinance for the necessary refreshing of body or mind , or both ; and the sitting of either or both to the calling . but these rose up to play , thrust themselves out of their callings , and did nothing but eat and drinke to play ; as many turne their recreations into vocations , and intend nothing else . . the scriptures allow , both exercises of body , as the use of the bow , sam. . . and of musicke , neh. . . and of hunting , hawking , or birding , so that such sports bee without swearing , disorder , and needlesse tormenting of the silly creatures : as also exercises of the minde and wit , suppose honest riddles ( judg. . ) and such games , as the ground of which is wit or skill , chesse , draughts , and the like . and farre are wee from disallowing any delight , which gods word alloweth his children . and as farre be it from any christian , not to bee governed or bounded by gods word in every thing . but note here : though play and recreation bee lawfull , yet much play as we so call , is sinfull : and much sinne lyeth oftentimes in playes and sports , lawfull in themselves , as our text gives instance . and i thinke the rule will prove generally true , that christians doe more multiply their sinnes in abuse of things lawfull , then in adventuring on things unlawfull ; and faster doe they rivet themselves in those sinnes which lye in lawfull things , then in such as are easily convinced to be unlawfull . an hard taske it is for a teacher to winne christians by profession , either from wicked practices if they please to call them play , oh meddle not with mine eyes ! or from the usuall sinnes attending such recreations , as in the substance of them are not unlawfull : in both , resembling salomons mad-man , that casteth darts and firebrands , and saith , am i not in sport ? but a wise and teachable christian will confine himselfe to gods allowance , and neither in jest catch at any forbidden fruit , be it never so pleasant in it selfe , or strongly perswaded ; nor in the use of allowed delights , straine beyond the bounds and limits of the word ; nor complaine of us as injurious , when we disallow in men nothing , but what god himselfe in the scriptures restraineth them in . and if we will be ruled by god in our sports & rejoycings , we must listen to his directions , . in the choyce , . in the use of our play . first , our choyce must be of sports in themselves lawfull . we may not play with holy things , suppose scripture-phrases : wee must feare the holy name of iehova , not play with it : nor with oaths , our owne or others : nor with lots , which are a part of the name of god , yea more solemn then any oath , and must not be vainly used , or for recreation . neither on the other side may we play with sinne , or things evill in themselves , viz. to make one drunke or sweare , or to laugh at such persons : it is a matter of sorrow , to see gods image so defaced , his honourable name so disgraced ; and davids eyes will gush out with rivers of teares for such sinnes . so in other sinful merriments . or if wee have not warrant for them , by generall rules of the word : if the lawes of the land prohibit them , as unlawfull : if honest heathens have on good ground condemned them : if the fathers and judicious divines have blotted and disgraced them , &c. here pause on that rule , phil. . and christian wisedome will also guide us to the choyce of the best spots . a spirituall mind will chuse spirituall recreations , as a carnall mind will use carnal . and although there be time and place for bodily , yet a wise christian must in the highest roome set heavenly delights , vi● . comforts of the spirit , joy in god and his word , walking in the garden of christ , where is most sweet and ravishing delight , in hearing , reading , meditating , holy conference , and in gathering and smelling the sweetest flowers of knowledge , faith , love , hope , holinesse . here is a profitable , and a lasting delight . and here is a tryall of the constitution of thy soule : the soule that more contents it selfe with carnall delights , then these , is of a carnall constitution , if it be so constantly . secondly , when we have chosen warrantable sports , we must beware we sinne not in the use of them . and to keepe us from sinne in our recreations , wee must looke to our neighbour , to our selves . . for our neighbour , the rule of wisdome to be observed , is , we must wisely sort our selves in our sports , with the most sober , godly , and wise of our degree , condition , and sort of life , that may rather watch over us , that we offend not in them , then any way draw and provoke us so to doe . no pestilentiall ayre so contagious , as where swearers and riotous gamesters are met . and as thy company is , which thou chusest and usest , so art thou . . we must looke carefully to our selves . first , for our affection ; that it be moderate . wee may use lawfull sports , but not love them . hee that loves pastime , shall be a poore man , saith salomon , prov. . . and the apostle commands christians to reioyce as not reioycing , cor. . . that is , to bee so moderate and retired in our joyes , as not over-value them , nor set affections on them , as having greater things to doe . moderation will observe due circumstances : it suffreth not a man to be given over to sport , nor to sit up night and day , and turne dayes into nights , and nights into dayes , as intemperate and riotous gamesters doe : nor will it let the duties of generall or speciall calling lye aside for daies and weeks together ; because the least commanded thing is better than the best that is indifferent , and sports were not ordained to hinder our callings , but to fit us for them , as whetting a sythe to forward the mower ; but if a mower shall doe nothing but whet , whet , for a whole day together , wee would say hee is mad , &c. secondly , for our ends . our ends must not be , to passe the time , which passeth whether we will or no , and we ought to redeeme our time , and not let it passe without gaining somthing better than it selfe . nor yet to maintaine idlenesse , as men that cannot tell what to doe with themselves else , which is no better then idlenesse ; for idlenesse is not onely not-working , but a doing of trifles , and that which we dare not bring to god in accounts . and is not the case pitifull , that christians having so much good worke to doe , and so many meanes , and so many cals , and so little time , should finde nothing so necessary as cards and dice ? againe , the end of sport is preservation of our health , both of soule and body , and not to impaire the health of either ; as many by watching at play , and forgetting or forgoing their diet and rest for play , destroy their health , and call in numbers of disease ●●on themselves , and oftentimes untimely death . lastly , seeing nothing can be lawfull , wherein some glory accrewes not to god , therefore if the end of our sports be not to enable us with chearefulnesse in duties of religion and christianity , it will all be returned as sinne in our reckoning . thus of the ends . thirdly , we must guide our selves in our sports by remembring these rules : . that we may not recreate the outward man , but to better the inward : for gods wisdome hath subordinated all inferiour things to the furtherance of the best things ; the seeking of all other things ( even necessaries , much more indifferent ) to the kingdome of god , and his righteousnesse . and he wils , that all earthly joy●● helpe forward our spirituall joy , in god and his christ , and the eternall joyes of kingdome . but when they will step in competition with these , they are to be snibb'd , and cast out . never must our chiefe joy be abated for these : nor our chiefe affections unsetled of that fulnesse of joy at gods right hand for evermore . . remember we have a spirituall course and race to runne , and beware we clogge not , nor oppresse our selves with pleasures that instead of speeding us in our way they become the divels birdlime to entangle us ; in which while we flutter , we are not able to mount aloft in heavenly meditations , but having escaped we are as long in unlyming and setting our hearts , as would have done the duty . . what ever wee winne or lose , wee must watch heedfully . first , that we lose not our patience , meeknesse , and love to our companions ; as they that scorne , and quarrell , and storme , and rage like heathens , against lucke , and chance , and fortune ; yea , sweare and curse , if never so little crossed , as they that never heard of religion . secondly , we may not lose our goods , nor waste our substance , nor play away more then without any doubt or scruple of conscience we may bestow on honest delights ; the necessary maintenance of other things , and contributions to the church and poore , first liberally provided for . thirdly , wee may not lose our good name , which is a precious thing ; nor runne into the infamy , to bee accounted dicers , gamesters , idle persons , or companions with them ; nor by rude , scurvilous , or obscene words or actions get a brand of a rude and disordered mate . this they justly winne , that lose their mastery , and are at the command of play . now certainely in this vse alone must all recreations become good and comfortable , though corrupt nature cannot brooke to bee so confined . but to those that are ready to object the use and custome of the world , the apostle answereth , rom. . . fashion not your selves according to this world , but prove what is the good and acceptable will of god. and if any say , oh but others are of another practice , that know more then you ; i say , if they know not the truth of doctrine , now backed by the authority of scripture , they know not so much as i , and whosoever walke not by gods rules , sinne against their owne soules . and sanctified hearts will inure themselves to heavenly joyes , and preferre them above carnall ; and little affect those , which loose persons so much , and so dangerously deat upon . the abuse of creatvres , vnlawfvll . cor. . . let us eat and drinke , for to morrow we shall dye . which words containe an argument to prove the resurrection , taken from an absurdity that would follow upon the deniall ; viz. if therebe no resurrection , then let us turne absolute atheists and epicures , and doe as they say , let us eat and drink , for to morrow we shall dye . certainly it is not unlawfull to eat and drinke , to play , to recreate our selves with sport , pastime , and musicke , or to enjoy the naturall and civill comforts and blessings of god in this life . for god hath ordained , not bread onely to strengthen the heart of man , but wine to make his heart glad , and oyle to make his face shine , psalm . . . things as well of pleasure as necessity , things comfortable as well as profitable ; both to make knowne his owne bounty and large grace , and to encourage his servants in chearefull obedience . as for matter these outward delights are the good gifts of god , so likewise are they necessary and wholesome for our selves , to fit us both to the chearefull service of god , and to the performance of duties in the speciall calling , which are painfull and would be todious , if we were not cheared and strengthened with such batts and refreshings in the way . for such is our frailty here , that both our minds would grow dull and sluggish , and our bodies be tired out , if they stood alwayes bent . and therefore a mans life without pleasures and delights is like a long journey without innes , in which is all travell , little or no comfort , or refreshing so that , not the use of these things is here condemned , but the abuse onely , when christians use them unchristianly , rather like heathens , atheists , and epicures , then christians . as thus : first , the heathens and atheists abused those things , for that their persons were unclean : tit. . to the impure and unbeleeving is nothing pure . and if thy person be not in christ , reconciled , and by faith justified , thou canst have no true pleasure in any thing : all true joy being an effect of peace with god , rom. . . thou that art in thy sinnes , impenitent , lyest under the curse of god , and guilt of sinne , hast indeed another businesse in hand than to follow thy pleasure : thou art like a condemned prisoner going on to execution : a man would thinke he had other businesse to doe , then to stay by the way to eat and drinke and make merry , to play at cards , dice , and the like . the psalmist saith , reioyce ye righteous : but thou that art a wicked man , a prophane , carnall , and carelesse wretch , hast no call nor right to rejoyce , but rather drowne thy selfe ( if it were possible ) in the teares of sad and timely repentance . secondly , the heathens and epicures missed in the matter of their pleasures , in that they understood only that to be pleasure , which was sensuall , to be seene , heard , tasted , touched , or the like . and whatsoever delighted their senses , that they swallowed as a warrantable pleasure . so the young atheist is said to walke in the wayes of his heart , and in the sight of his eyes , eccles. . . and salomon , when he would try the life of an epicure , saith ( chap. . . ) whatsoever mine eyes desired , i with held it not from them , i with-drew not mine heart from any joy . even so , when thou carest not ( in comparison ) for any higher joyes , than those that runne into thy senses , what art thou but a christian atheist ? and when instead of naturall , honest , and civill pleasures , thou layest hold upon carnall and worldly delights , as surfetting and drankennesse , chambering and wantonnesse , lust and uncleannesse ; unlawfull sports and recreations , which thou canst not warrant by gods word , and because they please the sense and carnall minde , though by gods rules and in themselves they be hateful and to be abhorred , yet stil thou followest them ; what art thou all this while but an heathenish or brutish christian ? thirdly , the heathens and epicures failed , in that they overprized their pleasures , making their belly their god , esteeming voluptuousnes the chiefe good , as men that knew nothing better then the pleasures of this life . and as they over-valued them in their judgement , so also they immoderately affected them , and excessively used them . so suppose thou layest hold onely on lawfull and warrantable pleasures , but settest them up above their hlace , as judging them more fit to spend time upon , then upon christian exercises , as reading , praying , meditating ; or more worthy then the duties of the calling , all which are necessary , and absolutely good , but these at the best are but indifferently good , good as they are used , changeably good , and in no high degree of goodnesse : what difference is there betweene thee and an atheist , or epicure ? but this : thy sinne is farre greater then his : he might see his sinne if he were taught better : but thou art taught better , and sinnest against thy knowledge . now when didst thou cast off thy calling by dayes or weekes together for religious exercises , as thou doest yearely for pleasures ? how unreasonable a motion were it , to call men to a fast of . dayes together ? when could we perswade men to it ? and yet they will tell you , they love religion better then their pleasure . but beleeve them who knowes not , that the thing a man most loves , he will employ most time to enjoy . fourthly , the epicures failed , in that all their pleasures were severed from religion : they chased away thoughts of god : they denyed the resurrection , and beleeved no judgement to come . they thought this was the onely life , and therefore the best religion was to eat , and drinke , and play , and be merry ; to fill the skin with present delights , and powre out themselves upon pleasures , while they could enjoy them : for after death they looked for no more pleasure , or being , then the brute beasts themselves . so if thou canst then please thy selfe , when god is set out of sight , and out of mind : in thy delights , thoughts and speeches of god are unsavoury : thou art so exercised , as thou wouldst not have god to behold thee , or christ to come to thee : thou doest in thy eating , drinking , and gaming so runne inao excesses of furfetting and drunkennesse , of swearing , coveting , wrath and reviling , and so layest the raynes in thy owne necke , as no bridle of humanity , and much lesse religion ruleth thee : wherein dost thou differ from an heathenish atheist , whose pleasures are as irreligions , and as unfavoury as his ? onely more hatefull then his , in that thou knowest there is another life and reckoning , he doth not . quest. how then may a christian rightly use these good things ? answ. . if he use them religiously . religion must alwaies bind him to the good behaviour , even when he lets himselfe loose to pleasures . now the religious use of pleasures is in three respects : when wee use them lawfully , by warrant from god , and are sure wee taste no forbidden fruit , no unlawfull game . when we use them in the presence of god , as the israelites are said to eat and drink before the lord : still setting god at our right hand , and our selves in his sight . and when we use them as those that mean to make account of them to god , eccles. . . rejoyce oh young man , and let thy heart cheare thee in the dayes of thy youth : but know , that for all these things thou must come to iudgement . . if hee use them soberly and weignedly : and that , both in respect of affection , measure , and time . for affection : why should reasonable men affect such delights , as the natural brute beasts enjoy more freely then man , and which are cast in common to good and bad , and the worst men enjoy most ? if grace should not carry a christians mind to better delights , yet reason at least should lift him higher , as he is but a man. why should christians affect those delights , which they know not whether they shall taste of , or no ; or whether they will lodge with him all night ? as that epicure , luk. . . thou hast enough , soule , for many yeares , eat , drinke , and take thy pleasure : but that night was his soule required of him . why should a christian affect those things as pleasures , which being ended leave nothing behind them ? of other exercises beside eating , drinking and gaming , some fruit remains after them , whether in our generall calling , or speciall . but of these no fruit remaines behind them , but some sighes or pangs of conscience for wasting that time , that ought to have beene better improved and imployed : which hath marred all the play . these are things to bee used , but not affected ; as it were not used . as in affection , so in measure , christians must use them all soberly . . because god so ordereth his children , that in this life they shall rather taste of these delights , then feed on them : and he commonly scants them in these , that they may have a larger appetite to , and measure in better delights . . the abstemious use is better then free fruition , both for body and soule . . they generally never grow in greatnesse , but they remit so much of their goodnesse . see in salomon himselfe , when hee would addict himselfe to pleasures and wine , how his wisedome was abated , and grace ecclipsed ; how he grew into prodigious lusts , to get him . wives , and . concubines , king. . . and therefore of voluptuous persons , that will hold up their hearts with laughter , and immoderately follow these outward delights , wee may say they are mad men , and out of their minds , as salomon by wofull experience said of laughter , thou art madnesse , eccles. . , . time also must be considered , if we will use these delights soberly . there is an appointed time for laughter , and for weeping : eccles. . . there are times of fasting , and times of feasting . the rich glutton was convicted of intemperance that he went in purple , and fared deliciously every day . he did not distinguish of times , as holy sobriety would have taught him . and so it teacheth us : . that the time of gods worship is not time for unnecessary pleasures ; because there is a better delight enjoyned . . that working-dayes are neither wholly nor principally the dayes of pleasure and delight : not being appointed for recreation , but occupation and the calling . you must either prove your gaming an occupation , or lay it aside and fall to your vocations ; or else goe on ( as many of you doe ) to play away your dayes and lives , in despight of gods words and servants . . that dayes of sorrow and humiliation are on times to addict our selves to naturall and civill delights . for our particular estates . are we obnoxious to so many miseries , loaded with so many sins , beset with so many enemies , and yet even now set upon a merry pinne ? certainly now to be given to pleasures , differs not much from madnesse . is our towne so afflicted , our poore so destitute , and yet we still feed up our hearts with merriments and pastimes ? it were grosse senslesnesse . for the publike estate . is the church of god in distresse ? doe the enemies breake downe the carved worke of the sanctuary ? is the arke of god and my lord ioab in the fields ? good vriah cannot now goe home , and take his lawfull delights , though the king command him so to doe . all evils , at home and abroad , are so many trumpets blowne by the lord for our humiliation . and if now , when he lowdly calls us to mourning , weeping , baldnesse and sacke-cloth , yet still there be joy and gladnesse , staying of oxen , killing of sheepe , eating of flesh , and drinking of wine , what followes ? surely this iniquity shall not bee purged from us till we dye , saith the lord of hosts , esa. . , , . and lastly , whole nights or dayes together were unseasonable times for delights . it would impaire the health of the body . and no man will doe so much for the health of his soule . thus of sobriety in the use of outward delights . . we must use them wisely and watchfully : and that in three respects : first , carefully watching against satans subtilties , who most usually layeth his nets to catch us with these baits . hee well knoweth , that in nothing we are more prone to unbridle our affections , then in these liberties . the serpent lyeth in the greene grasse . and this serpent laid his temptation in the faire apple , and eves appetite . and if once we moyle our selves in this birdlime of satan , we are as unable to mount upward in divine meditations , as a bird taken by the twigs , which the more she strives , the surer she is . satan catcheth more by lawfull liberties , than by unlawfull . secondly , we must carefully watch our owne corruptions ; who can easily oppresse our selves by surfetting and drunkennesse , and that day come on us unawares ; and pervert good things to bad ends . now the right ends in the use of all our lawfull liberties , are , . to be matter of gods praise , for his bounty and mercies toward us : . to set us forward in our christian race , and sit us to the duties of piety . take heed of all that eating , drinking , and playing , which unfits thee for gods service , &c. . to refresh us , and sweeten our labour , when body or mind is likely to be oppressed with study or labour . but to pursue pastimes too eagerly is utterly unlawfull ; or when they that need least , play most , and instead of surfet of labour , surfet of idlenesse , eating , drinking , and pastime . . to put us in minde of those lasting , eternall , and unconceiveable pleasures , reserved at the right hand of god for us . for , if the pleasures of our prison bee so sweet , what are those in our palace ? and , if they be superexcellent , wisdome will make us watchfull that we hinder not our selves from those by these . lastly , we must watch carefully against evill companies , drunkards , and gamesters , who are principall factors for the divell . for being overtaken themselves , they never cease to make others the children of hell like themselves , and rejoyce in evill . take heed of drinkards , a kinde of divellish poysoners , who have skill to poyson both soule and body together . it is saint ambrose his comparison ; thou pretendest to reach forth wine , but withall thou ming lest poyson : greater is the force of wine , then of poyson : with poyson the body is wounded , with wine the soule it selfe . avoyd therefore , and abhorre them . and chuse such companions as may by godly admonition restraine thee , and lay a bridle on thy corruption , not spurre or provoke thee , be they never so neare or deare unto thee . the physician of sovles . lvk. . . the whole need not the physician , but those that are sicke . christ is bidden to levies house : hee is ready to come , where he is kindly invited . the pharises carpe at his person , and his fact : he eateth with sinners : like to like , say they ; were he not a sinner , he could not sort and suit with sinners . see the disposition of an hypocriticall enemy of christ. neither the doctrine of christ can please him , vers . . who is this that blasphemeth ? can any forgive sinnes but god ? nor his life here . and both are still quarrelled at , in his servants and ministers . yet dare they not come openly before christs face , whom they knew able to defend himselfe ; but whisper behinde his backe , to his disciples : either because they suppose them not to be so ready to answer them , or to bring them into suspition of christ , of whom they conceived reverently . and thus do hypocrites spitefully at this day : they dare not openly assault christ and his servants ( for they know they can defend themselves : ) but shoot arrowes in secret against their doctrine and practices , to wound them in their names , estates , or persons . for all wicked men are led by one spirit against christ. but marke : they want no faire pretences . what ? a man professing such strictnesse and holinesse , to eat , and drinke , and be familiar with finnes ? may not a man by a mans company know who and what he is ? a plausible reason , and true in the generall , but maliciously and falsly applyed to this particular . so wicked men have their pretences plausible enough : oh they stand for the church , for holinesse , for gods service , and piety , for order , for charity ; when all that while they intend mischiefe against christ and his ordinances . marke againe : if they cannot accuse him of evill , they can for well-doing ; as here , for exercising his calling : sometimes for casting out divels : sometimes for working miracles on the sabbath day , as a man without conscience of the sabbath . and indeed , what are the most accusations of enemies against gods servants , but for the performance of their duty , and exercise of their calling , either generall or particular . lastly , these men had learning , gifts , authority , wealth , the key of knowledge ; but all bent against christ , and his gospell , and religion , and grace . so wicked men : looke whatsoever meanes , wealth , authority , or place they have , all is bent against christ and grace , and religion must-looke for no helpe there , but hinderance and resistance . now christ in this verse answereth the challenge . the question was not propounded to him , but to his disciples : yet he takes on him to answer for them : where he shewes his readinesse to take all our causes on himselfe : oh we serve a good lord , who is able and willing to stop the mouth of satan , hell , the law , and all calumniators , who call in question our righteousnesse , and will in the last day much more acquit us of all accusations , and make our innocency shine as at noon-day . feare not accusers : it is god that iustifieth . if the disciples cannot answer for themselves , christ can and will. in this answer , . he blameth them of hypocrisie , who thought themselves so just , as that all other were sinners beside themselves : the whole need not the physician . . he defends himselfe and his fact by a proverbiall speech , the sicke need the physician : viz. i came not amongst sinners , to boulster them up in their sins , but to helpe them out and heale them . it is my calling , being the physician of soules , to be among sinners . where should the physician bee , but amongst his patients ? thus our lord by his answer , if he can doe them no good , yet doth good to the truth , confirmeth his disciples , justifieth himselfe , convineeth his enemies : which by gods over-ruling power is the end of all opposition of the truth , which in the conclusion must be no loser , but a gainer and conquerer . the text hath three parts : the patients : . the physician : . the cure. the patients are propounded negatively : not the whole . affirmatively : but the sicke . quest. is any man whole ? answ. . no man is whole by nature : in adam all are deadly sicke . no man doth good , no not one . god hath concluded all dead in sinne . only some are healed by grace , as simeon , ioseph , hanna , zachary , and the like . . some are whole in conceit onely , and thinke themselves found , just , and holy enough : as did these scribes and pharises , who needed no physician : they no more saw their need of a physician , then they saw their sicknesse . and th● there be many whole men in the world , and almost al men are generally whole in these daies . hos. . . ephraim saw not his gray haires , nor the consumption of his strength . revel . . ● laodicea saith , she is rich , and needs nothing . the pharisie blesseth god he is not as others : he seeth in himselfe no hypocrisie , nor pride , nor contempt of others : he is a whole man. many a civill man liveth honestly : he doth no man harme : he is beloved of his neighbours : he keeps the commandements as well as god will give him leave . this mans case ( in his owne conceit ) is sound and good , and he hopes he shall live in his righteousnesse . and in thousands , presumption is as a chaine to the necke ; who tell us they love god with all their hearts , have a strong saith , never had any doubt they thanke god , no not so much as any grudgings of unbeleefe , and it were pitty he should live that doubteth of his salvation . these are sound men and whole : but , as they never beleeved , so they never bewailed their infidelity , never groaned under the burthen of their sinnes , are enemies to god , to his word , to all righteousnesse ; worldlings , oppressors , deceivers , swearers , cursors , otherwise abominable ; yet still found and whole men , in their owne conceit . and another cause of conceited soundnesse , is , the extenuaation of sinne . some qualmes and grudgings they have : and all men are sinners , and crazy : but themselves are no great sinners , or no greater then other men . thus they mince and lessen their sinnes . they are not sicke enough to seeke out to the physician : they have ease enough yet , if it would hold without christ. now see the miserable and damnable estate of these men . first , they are eaten up with griping diseases , and deadly pangs , and yet feele nothing . paines of sinne are like the pains of sicknesse : the lesse felt , the more dangerous and deadly . secondly , as they need not the physician , so certainely the physician needs not them : hee came not for them : they have as much helpe from him as they seeke . he came not to call the righteous . he calleth and cureth onely the sicke , and heavy laden with the sense and burden of sinne . let this therefore serve to convince these whole men , and let them see their estate , so as they may seeke to the physician , and not dye senslesse . the markes and spots of a deadly disease are these : first , an ill stomacke argueth bodily disease : so spirituall : if the word , ( the manna from heaven ) be bitter , if thy minde rise against it , and the mouth of thy soule be out of taste , if thy memory keepe not the doctrine of god , if by meditation thou digestest it not , and so sendest it not into all parts of thy life , thou art sick iudeed , though thou secmost never so whole . secondly , when the body consumeth , the parts are weakned , the knees bowe under a man , and with much adoe he draggeth his limbes after him , there is certainly a bodily disease , though there bee no complaint . so in the soule : when men are weake to deeds of piety , have no strength to conquer temptation , to suffer crosses and trials ; to workes of charity , mercy , or justice ; but all strength of grace seems to be exhausted : here is a dangerous disease : here may wee justly feare a spirituall hecticke , which is no sooner discernable , then deadly . thirdly , when the senses faile , the eyes grow dimme , the eares dull , it is an apparant signe of a bodily , or spirituall disease . a senslesse man is the sickest man , because he is sicke though he be not sensible . even so , when the eye-strings of the soule are broken , that they see not the light of grace , nor of god , which as the sunne shines round about them ; the eares heare not the voyce of god , the feeling is gone , they have no sense of the great gashes and wounds of the lusts of uncleannesse , drunkennesse , covetousnesse , swearing , lying , malice against god and his servants ; nay , no complaint , but rather rejoycing in these ; neither is there any fellowship in the afflictions of ioseph : the soule of such a man lyes very weake , as a man for whom the bell is ready to toll . fourthly , difficulty of breathing , or to be taken speechlesse , is a signe of a disease and death approching : so in the soule , prayer being the breath of the soule , when a man can hardly fetch this breath , cannot pray , or with much adoe can begge mercy , strength , and supply of grace ; or when he is speechlesse , a man cannot heare him whisper a good and savoury word , but all is earthly , fruitlesse or hurtfull ; here is a living corps , a painted sepulcher , not a man of a better world . would men try themselves by these notes , they would soone discorne their sicknesse , and runne out to the physician . but oh what an hard taske is it , to bring a man rightly to know his estate ? a singer of the body cannot ake , but men complaine and bind it up . but the soule lies gasping , and there is no such care , &c. thus negatively of the patient , or party fit for cure . affirmatively it is the sicke man. and he is the sicke man. that feeles and groanes under the paine and burden of his sin . the point this , sinne is the most dangerous s●ickenesse in the whole world , and fitly resembles bodily sickenesse : for , first , sicknesse comes by intemperance : the temperate body is never sick : while we were in innocency , we were in sound health , but through distemperature in our natures we were poysoned at first , and ever since ; our sinnes and lusts conceiving , bring forth sinne and death . and as some sicknesses be hereditary and propagated , so the sicknesse of sinne is propagated from adam to all his posterity , and every man hath added to his disease by his owne wilfull transgression . secondly , sicknesse weakneth the body , and impaireth the vigor of nature : so doth sinne in the soule : experience sheweth , that after some sinne we very hardly and weakly attempt any good thing for along time . sin hath weakned the faculties , darkened the understanding , corrupted the will , disordered the affections : thence this sicknesse . thirdly , sickenesse brings paine and torment into the body : so doth sinne into the soule , first or last : there is no peace to a wicked man , but terrors soule , horrors of conscience , and desperate feares doe ever attend him . fourthly , sicknesse continuing and lingring on the body , threatneth death , and without timely cure bringeth it : sinne also , not removed by repentance , menaceth ; and bringeth certaine death to body and soule . fifthly , sicknesse is generally incident to al men . so the soules of all men are diseased by nature ; even the soules of the elect , till they bee healed by christ. and these diseases are most foule , and incurable : compared in scripture to a gangrene which suddenly eateth up the body , tim. . . and to the leprosie , the contagion whereof not onely reacheth over all the parts of a man , but to others also ; and for the effect , casteth a man out of the congregation . conceive then of sinne , as of a sicknesse , and beware of it . how carefull are wise men of their health , to prevent sickenesse ? and againe , how foolish and negligent are infinite numbers of people , who are exceeding carefull to preserve the health of their bodies , yet think not at all of their poore soules , which lye languishing of lamentable deadly diseases ? well : prevent beginnings : breake off sinne betimes : a disease suffered long , growes incurable . others may learne to groane under the burden of sinne . little is the hope of him , who is deadly sicke , and senslesse of it . it is the contrite heart , and broken spirit onely , that is capable of cure : one that feeleth , and cryeth out of the paine of sinne , originall and actuall , that feeleth the want of christ , and prizeth him and his merits above gold silver , and all . he must be sicke , that must be well . christ can worke no cure on a sound man. the paschall lambe is to be eaten with bitter herbs : signifying , that christ can never be sweet , till we have conceived sorrow and griefe of heart for sinne . it is observed of the angels , that their sinne is not mentioned in genesis , because they were not to be restored by repentance ; but the sinne of man is enlarged in all the circumstances , that he might bee sensible , ashamed , and penitent of his sinne . as in bodily cures , so in spirituall : the more sense of paine , the better it is to be liked ; more then if the wound should be ranckled , and stuffed with dead flesh . a senslesse lethargie is as deadly , as the most tormenting disease . cry thou out of thy pride , lying , deceiving , swearing , other sinnes , as a man in paine , longing after deliverance : say as saint paul , o wretched man that j am , who shall deliver me from the body of this death ! and , o that i may never feele the like paine againe ? or if christ have given thee any ease , or freedome from sin and lusts , magnifie his grace . how glad are men when they have out-stood a bodily weakedesse ? how glad was david when he had beene stopped in his rage against nabal ? blessed be the lord , blessed be thy counsell , and blessed be th●u . when christ had cured a blind man , he followed him , and praised god , and all the people praised him likewise for what was done , luk. . . and when christ had cast out the divell ( chap. . . ) the man would have followed christ , but he bade him goe to his house , and shew what great things god had done for him : and he went his way , and preached those things through all the city . againe , beware of relapses , being far more dangerous then the first disease . goe , and sinne no more , lest a worse thing come unto thee . beware of occasions of sinne , especially wicked and infectious company : no plaguy house so infectious as that . lastly , pitty and helpe others . we despise not , nor scorne , nor laugh at a sicke man : nor will one sicke man scorne another . it is thine owne case , and thy brethrens , spiritually . were it a jest to see men dying ? no , we pitty them , we pray for them , we doe them all offices of charity : and so it should be here . hitherto of the patients . we come now to the physician . the physician is our lord iesus christ : as in the next words , i came not to call the righteous , but sinners to repentance . exod. . . j am the lord , that healeth thee . god challengeth this as a part of his owne glory , by christ to heale us . iob . . he maketh sore , and bindeth up : he woundeth , and his hands make whole . psal. . who healed thee of thine infirmities : and , mal. . of christ it is said , that healing is under his wings . for first , as a skilfull physician he kno weth every mans esta te perfe●ly : hee knoweth what is 〈◊〉 man , iohn . so doth no other physician ; they can gh●sse by inspection and see something , but hee seeth our secret corruptions , in as much as hee seeth our hearts and thoughts , and cannot be deceived . he saw the woman at the well to bee an harlot . and , ( matth. . . ) he saw the reasoning of their hearts , when they thought he spake because they had no bread . secondly , he knowes the cure as perfectly as he doth the disease . no physician knowes all the vertues of all the simples and drugs he administreth : and besides , he is wholly ignorant of many . but christ our physician knowes the infallible worke of his remedies : so that , whereas it may be said of many young physicians , they need a new church-yard , yet never any miscarried under his hands , whom he undertooke to cure . of all whom thou hast glven me , j have lost none . thirdly , as a skilfull physician he prescribeth the fittest remedies . for in his word hee appointeth , physicke for every disease of the soule ; for pride , envy , covetousnesse , trouble of conscience , and other . yea , he appointeth most proper remedies what can be more proper , to cure the corruption of our nature , then the purity of his ? for our actuall disobedience , his actuall obedience ? for the guilt and curse of our sinnes , that himselfe was made a curse for us ? fourthly , as a physician prepareth his patient for his physicke , so christ prepareth the party by faith to apply his remedies ; by perswading the heart to beleeve , and to apply to the fore and wounded conscience , the precious balmes which himselfe hath prepared . else , as phyficke , not in the receit , or box , or cupbord , or pocket can profit unlesse it be applyed and received , though it be never so soveraigne ; no more can this . fifthly , christ goeth beyond all physicians ; two wayes . . in the generality of his cure . some diseases are desperate , and all the physicke in the world cannot cure them . but christ can cure all : no disease is so desperate , as to foile him . the sinne against the holy ghost is not desperate in it selfe , nor to him , but onely in the wilfulnesse of the party . this was sufficiently testified by those powerfull and miraculous cures , which he wrought in the dayes of his flesh , both upon the soules and bodies of men ; casting out divels by his word , pardoning of sinnes , working faith , curing all sicknesses and diseases , restoring all senses , yea and raising the dead to life , which all physicians in the world could not doe : and all this , that it might be fulfilled , which is spoken esa. . . he tooke our infirmities , and bare all our sicknesses , both bodily and spirituall . . in the freedome of his cure . for first , he offereth his helpe and physicke , even daily in the preaching of his gospell : ier. . ● . o disobedient children returne , and i will heale your rebellions . this physician seeketh to the patient . secondly , hee takes nothing for his cure : hos. , . i will heale your rebyllions freely . he will doe it for asking , and for all that aske it . psal. . . o lord , j cryed , and thou didst heale me . thirdly , he attendeth his patients most diligently : other physicians visit their patients sometimes , in expectance of good reward : but he , onely out of his wonderfull care and compassion is ever present , and about his patient : psal. . . he onely is neare to the afflicted in spirit , and will save the contrite heart . now if christ be the physician , christ must be magnified for our health . we may say of our sicknesse by sinne , as himselfe did of lazarus his sicknesse . this sicknes is not unto death in all , but that god may be glorified . for no man can cure himselfe : our owne merits , workes , or free-will cannot cure us : we can poyson our selves daily , but cannot helpe our selves . o israel , thy destruction is of thy selfe : but in me is thy helpe . we can surfet our selves in sinne , and breed sicknesse , but cannot helpe our selves . the pope by his pardons , masses , pilgrimages , and the like cannot cure us . it is too great a price to pay . no supererogations or satisfactions can doe it . who can forgive sinnes , but god onely ? who can remit a debt , but he to whom it is due ? nay , the angels can conferre nothing to this cure . the lord reserves the honour of this mercy to himselfe , to whom it is proper to say , i will forgive sins , and heale rebellions freely . the very name given to christ by the angels , and in his circumcision by his parents , was iesus , and there is no other name to be saved by , acts . . obiect . was not peter a good physician when he healed the lame man , act. . and philip , act. . and paul , who cast out divels , act . . are not ministers good physicians , who remit and absolve men from their sinnes , and save themselves and others . answ. the apostles in all those places did what they did , in the name , and by the power of christ ; as is sometimes expressed , in the name of iesus christ i command thee , come out of her , &c. but christ did all by his owne divine power . and ministers are gods physicians for his people , but onely ministerially , by power and direction from him : but hee by proper authority . againe , if christ be the physician of soules , let every one seeke to this physician : seeke to have the presence and helpe of christ. if the body be sicke unto death , there is running and riding to the physician , and no man is so welcome as he is . the world is as a common spittle : every man is deadly sicke : it stands us now in hand , to get christ to cure us . israel , stung with the fiery serpents , must only looke to the brazen serpent , numb . . . we are all as the man fallen among theeves deadly wounded . it is onely this good samaritan , that can binde up the wound . or as the poore man that lay at the poole of bethesda . yeares , and could never find cure till christ came , ioh. . . and if we would be cured , we must doe as the inhabitants of genezareth , when they heard christ was there , they ranne about all the region , and carried after him in beds all that were sicke , and diseased , and he healed them all . goe any where else , and it will be fall you as that woman ( mark. . . ) that spent all shee had on physicians , and was as far from cure as at first , till christ came and healed her . but christ is in heaven : how shall i have his presence ? his promise is , to be with his church by his spirit and grace , to the end of the world . but where may we have him ? thou shalt not misse of him in the midst of the seven golden candlestickes : thou shalt finde him in the temple teaching , as his parents having lost him : get thee to the steps of the flolkes , cant. . . there thou shalt finde him at noone . the word and sacraments holily received , afford his speciall presence . and as the poore cripple got cure from peter and iohn , lying at the beautifull gate of the temple , so must we , act . but i am so weake and sicke i cannot get to christ. the poore man who lay bound on his bed , sicke of the palsie , not able to stirre himselfe , got others to bring him to christ , and when they could not come neare , they uncovered the house , and let him down with cords before christ : so doe thou in the great weaknesse of thy soule , and of thy faith : commit thy selfe to some faithfull men , who by their strength may helpe thee ; by their counsels , comforts , and prayers , as by cords , may let thee downe before christ , and thou shalt get helpe , luk. . . if christ be the physician , then being come unto him we should daily lay open our sinnes , and our very hearts before him , with earnest intreaty to heale us , and helpe us . wee lay open all our sores and sicknesses to the physician , be they never so foule and shamefull in themselves , or in shamefull parts ; with the causes , occasions , and effects : we hide nothing , dissemble nothing , but confesse all against our selves : we put our selves into the physicians hands , with earnest suit and large rewards to helpe us . and so ought we here for cure doe unto christ ; confesse all against our selves , entertaine no secret and close sin : for that may be the cause of our griefe : and never cease importuning him for mercy , till we feele some cure to eternall life . if we were in danger to be eaten up with wormes , as herod was , we would spare no cost , no paines , no prayers , but would have the counsell of the whole colledge of physicians , before we would so wretchedly end our dayes . yet our case spiritually is farre worse : sinne is a worme in the conscience , and hath a poysonfull sting , which will gnaw in the soule to eternal death . this worme is in every man , comming of adam , and none can cure it but the second adam : for none but he knowes to make the confection , to kill this worme : and whosoever goes on carelesly in sinne , suffers this worme to eat out the bowels of his soule , and there is no way but death with him . suppose a man had the falling-sicknesse : what would he not doe or suffer , to be cured of that desperate disease , rather then be in continuall danger of falling into the fire , or water , or other mischiefes ? but the most dangerous falling sicknesse , is , to fall into sinne : the impenitent sinner knowes not when or where he shall fall : every moment he may fall into the deepe waters of gods wrath , or into the fire of hell . oh then come in time to iesus christ : fall downe before him in confession of thy deplored estate : mourne under thy sicknesse , as hezekiah in his sicknesse : turne thee to thy physician : confesse thy blindnesse , as the blind men in the gospell , and begge as they , lord that our eyes may be opened . cry out of the stone of thy heart , and of the running issues of sinne . get unto christ , and touch the hemme of his garment ( as the woman having the issue of blood ) and get cure . hide thy sinne with adam , and there is no cure , no prosperity . while i held my tongue , my bones consumed in my roaring all the day long , psal . , . but the very opening of the sore is a part of the cure ; because the core of sinne is let out by confession ; and , to confesse and forsake sinne , is the way to mercy . confession which brings guiltinesse before men , brings pardon and discharge before god. and besides , thy physician is of such skill & experience , as thou canst conceale nothing from him if thou wouldest . lastly , if christ be the physician , here is marvellous comfort for afflicted soules , pained and pined under the burthen of sinne . first , he is a skilfull doctor : he knowes all our diseases , and the remedies : thou mayst safely commit thy selfe into his hands , as his mother said to those servants , ioh. . whatsoever he commonds , that doe . simple obedience is required , without reasoning or enquiry . all his sayings must we doe . secondly , he is able enough to cure us , because hee is god omnipotent , able to worke an infinite cure : and onely such a physician can bestead us : for all created power cannot helpe us . thirdly , he is as willing to helpe , as able : being a mercifull high-priest , compassed with infirmities , to have compassion on them that are out of the way . how willing would a tender husband be , to helpe his wife out of a deadly sicknesse ! no lesse willing is christ to helpe his spouse . fourthly , he is ready to answer all objections . obiect . . i am unworthy he should looke on me , or that i should speake to him . answ. oh but be of good comfort , he calls thee , come to me all that labour and are heavy laden . looke not for a merit in thy selfe , but in him whose mercy is thy merit . the poore woman , having the bloody issue , thought her selfe unworthy to speake to him , or looke him in the face ; yet she could creepe behind him , and touch the h●m of his garment . so in thy humility , thrust in to touch ( by the hand of thy faith ) the hem of his garment : for , whosoever touched it , was made whole , mat. . . obiect . . but oh the greatnesse and multitude of my sins is such , as how can i but despaire of cured they are deeply grounded in me , and of long coutinuance . ans. no disease foiles christ : not peters denyall , not davids murder , not pauls persecution and blasphemy , not manassehs sorcery can foyle him : not sins of a crimson dye : if thy sinnes be as red as searlet , he can make thee white as snow , esa. . not multitude of diseases , not complicated diseases , which are most dangerous in the body . it is all one with him to forgive tenne thousand talents , as one : to cure deadly sicknesses , as well as crazednesse , hos. . . long diseases foyle him not , who stretcheth out his hand all the day long , if thou come in any time . say not then of any sinne , my sinne is greater than can be forgiven : this was a lye in cain , saith saint augustine . obiect . . but it is appointed for all men once to dye : and i am infinitely afraid of death . answ. thou hast a physician that can command death , that hath beene the death of death , and hath raised himselfe from death , and much more can and will raise thee , a member , from the dead : else should he be imperfect in his glorious body , which he will not endure . obiect . . but after death comes judgement , and how shal i stand before the iudge ? answ. thy physician shall be thy iudge : hee that cured thee , shall cover thee : he that knowes thy debt is wholly paid by his owne hands , must needs acquit thee . obiect . . but how shall i be regarded among those infinite millions of men that shall stand before him ? answ. get faith , by which thou art contracted unto christ , and that shall be thy marriage-day . a loving husband will be carefull of his loving wife above thousands of others . having spoken of the patients , and of the physician , wee come now to the cure , which is the third generall : wherein consider , . the confection . . the application . in the confection are , . the author , . the matter , . the vertue . the author must be a man , and above a man. he must be a man , because man had sinned , and mans nature must satisfie : else gods justice and menace had not taken place , in the day thou sinnest , thou shalt dye the death . beside , the manner of satisfaction requires him to be a man : because he must subject himselfe , both to the perfect obedience of the law , and to the suffering of death for our disobedience . and finally , he must be the seed of the woman , that must bruise the serpents head ; that is , a man spotlesse , innocent , pure , one that needs no medicine for himselfe . he must be a man of adam , but not by adam : even borne of a virgin , to stop originall sin in the course of it . but withall , he must be above a man : even our emanuel , esa. . . god with us : yea , that great ithiel and ucal , pro. . . a strong and mighty god : first , for the proportion between , the sinne and punishment ; the sinne being infinite , so also must the punishment be : which none but an infinite person could sustaine . secondly , he must be god manifested in the flesh , to remove those infinite evils which attend sinne , gods wrath and satans power , damnation , death , &c. all this must our physician doe , by his lowest abasement . he must satisfie gods justice , appease his anger , triumph against enemies of salvation , subdue sinne , foyle the divell , overcome death , discharge all debts , cancell all obligations and hand-writings against us , and after all be exalted to glory . thirdly , he must be god , to procure us those infinite good things we need , viz. to restore us gods image lost and with it righteousnesse and life eternall . to defend soule and body against the world , the divell , hell , and all enemies . to recover us to an excellent and firme estate of sonnes , by adoption , by meanes of a lasting and eternall covenant . and to lead us into eternal happine●● , as our great joshua , into that good land , that paradise of god , whence the divell and our sin hath cast us . thus of the author . next the matter of the cure , and that is the physicians owne blood , by which is meant his whole passion , pet. . . by his stripes we are healed : his sicknesse brings us health . it must be by blood . all our ransome must be paid by blood : for without shedding of blood there is no remission of sinnes , heb. . and it must be by his blood , not the blood of beasts , which only sanctified outwardly in respect of the commandement , and signification , heb. . . ● . but this blood is the laver , which purgeth away all sinne . not the blood of saints , martyrs , and holiest men can make attonement , but onely his blood which removeth the curse of the law , by satisfying for our sins , which opens heaven now shut upon us , and obtaines a perfect redemption , heb. . ● . next the vertue and preciousnesse of this cure : oh it was a powerfull and precious blood ! and that in five respects : . in respect of the quality : it is the blood incorruptible : all other diseases are cured with corruptible things , but this is opposed to all corruptible things in the world , pet. . . yee are not redeemed with corruptible things , but with the precious blood of iesus christ. . in respect of the person : it was the blood of god , act. . . and therefore of infinite merit and price to purchase the whole church . . in respect of the subject of it : no other cure or remedy can reach the soule . all others drugs conduce for healthfull life , and worke upon the body : but this makes for an holy life , and workes upon the soule , the sicknesse whereof the most precious thing in the world cannot cure . minister to a wounded spirit aurum potabile , bezoar , alchermes , dust of pearles , all is in vaine ; it is onely this blood which heales soules and spirits . . in respect of the powerfull effects of it , above all other cures in the world : for first , they may frame the body to some soundnesse of temperature , but this makes sound soules , according to the conformity of gods law. secondly , they may preserve naturall life for a while , but this brings a supernaturall life for ever . thirdly , they may restore strength and nature decayed ; but this changeth and bringeth in a new nature , according to the second adam . fourthly , they cannot keepe away death approaching , but this makes immortall . fifthly , they cannot raise or recover a dead man , but this raiseth both dead in sinne , dead in soule , and dead in body . lastly , in respect of time . all other physicke is made of drugs , created with the world , but this was prepared before the foundation of the world , pet. . . againe , all the worke of all other physicke is done in death : but the perfection , and most powerfull worke of this is after death . by all this take we notice of our extreme misery by sinne : seeing nothing else can cure us , but the blood of the sonne of god. gold enough can ransome the greatest potentate on earth : but here , nothing can doe it but the blood of the kings sonne . if we had such a disease as nothing but the heart-blood of our dearest friends alive ( suppose our wife , husband , mother , or childe ) could cure us , what an hopelesse and desperate case were it ? it would amaze and astonish the stoutest heart . but much more may it smite our hearts , that we have such a disease , as nothing else but the heart-blood of the sonne of god can cure . looke upon the execration of thy sinne in this glasse . if any thing can worke the hatred of sinne , this may : . to see the fire of gods wrath kindled , and nothing but this blood can quench it . . to see the deadlinesse 〈◊〉 the disease in the price of the physicke , and the dearenesse of the remedy . . the danger of sinning against so precious a blood : for if abels blood being shed cryed from earth for vengeance , much more will this blood trod under foot . but those never saw their sinne in this glasse , who conceive the cure as easie as the turning of an hand , a light lord have mercy , or an houre of repentance at death ; and have lived in sinne , and loved their sinne , as if there were no danger in it ; passe away their daies , and live in ignorance , swearing , cursing , sabbath-breaking , lying , covetousnesse , filthinesse , and all unrighteousnesse ; whereas , had they eyes to see , they might out of the price and greatnesse of the remedy gather the danger and desperatenesse of the disease . for all the earth affords not any herbe or simple , nor drug of this vertue : but the sonne of god from heaven must shed his blood . nay , all the men on earth , and all the angels of heaven could not make a confection to cure one sinne , or sinner . neither any of salomons fooles , who make a mocke of sinne , ever saw it in this glasse . is it not extremity of folly , to make a tush of sinne , and to take pleasure and delight in it ? o consider in time , that the sinne thou makest so light of , cost christ deare , and the least sinne thou delightest in , must either cost christ his blood , or thee thine in endlesse torments . it is no safe jesting with edged tooles , and to east darts and fire-brands , and say , am i not in jest ? in this cure we may observe a world of wonders : first , wonder and admire this physician , who is both the physician and the physicke . was ever the like heard of in all nature ? secondly , admire the confection : that the physician must temper the remedy of his owne heart-blood . he must by passion be pounded in the mortar of gods wrath : he must be beaten , smitten , spit upon , wounded , sweat water and blood , be trodden on as a worme , be forsaken of his father ; the lambe of god must be slaine ; the just suffer for the unjust : doest thou not here stand and wonder ? 〈◊〉 there ever such a prece 〈…〉 〈◊〉 the world , that the wo 〈…〉 〈◊〉 one man should heale ano 〈…〉 〈◊〉 ●ound ? or that the wo 〈…〉 〈◊〉 captaine should heal 〈…〉 souldiers ? the 〈◊〉 suffered darkenesse , the earth quaked , the rockes rent asunder , the graves opened , the dead arose , to shew the admirable confection of this cure : and are we senslesse still ? thirdly , admire the power of weaknesse , and the omnipotent worke of this cure by contraries , as in the great worke of creation ; there the sonne of god made all things , not out of something , but out of nothing : so in this great worke of our cure by redemption , he works our life , not by his life , but by his owne death : he makes us infinitely happy , but by his owne infinite misery : he , opens the grave for us , by his owne lying in the grave : he sends us to heaven by his owne descending from heaven ; and shuts the gates of hell by suffering hellish torments . he honours us by his owne shame : he breakes away our temptations , and satans molestations , by being himselfe tempted . here is a skilfull physician , tempering poyson to a remedy , bringing light out of darkenesse , life out of death , heaven out of hell . in the whole order of nature one contrary refisteth another , but it is beyond nature that one contrary should produce another . wonder . fourthly , admire the care of the physician , who provided us a remedy before our disease , before the world was , or we in it : together with his bounty , who bestowed on us so precious a balme when there was none in gilead ; when neither all the gold in india , nor all the metals or minerals in the bowels of the earth could save one soule , nor all the wealth in the world oure one sinner , but onely this blood of an infinite price , power , and merit . here was a rich and free mercy , to part with his owne life , and dearest pledge of his love , and voluntarily submit himselfe to death , which was of more strength then all the lives of men and angels . wonder . fifthly , admire his matchlesse love , who to save our soules made his soule an offering for sinne , and healeth our wounds by his owne stripes . a phyfician sheweth great love , if he take a little care above ordinary , though he be wel rewarded , and made a great gainer by it . but this physician must be a loser by his love : he must lose his glory , his life : he must lose heaven , and happinesse , and all , and beyond all this be unmatchable in abasement , and torment , in so much that he calleth all us who are ready to passe by all , to consider if ever any sorrow were like to his sorrow . here was a sound love to us , who endured to be so afflicted , and abased by god , men , and divels for our sakes , when he could have prevented and refused it , if it had pleased him ; but this love was stronger than death , and undervalued his owne life to save ours . wonder , and wonder for ever . and let it stirre us up to love this physician dearely : for great love is a great loadstone , and attractive of love . what love owe we to god the father , for giving his sonne to the death for us ? as it a king should deliver the prince apparant , to death , to save a condemned r●bell . what great love made him not account his life deare for us ? oh the deadnesse of our hearts , that can heare this with so little sense , and provocation to love him againe : quest. how may we testifie our love to christ ? answ. we must not love him in tongue and word onely , but in deed and truth ; framing our love in some proportion unto his , which was both in word , worke , and suffering . first , in profession and word we must magnifie his great worke of redemption , and advance it in the perfection and vertue of it , as able of it selfe to purchase the whole church ; a blood able of it selfe to save from the destroying angell , and make a perfect peace betweene god and us . secondly , as gods love was actuall , so wee must settle our selves to his service . if ye love me , keepe my commandements . hee was a servant to doe our worke : his love onely made him so . and shall we refuse his worke ? ours was a painefull taske that he undertooke : and he left us an easie yoke , to shew our obedience , and gives us also strength to beare it . hee hath given himselfe for us , and will giue himselfe to us : and shall not we give our selves to him ? certainly we serve a good lord , and want no encouragement . thirdly , according to his example , let us not love our lives to the death for his sake : rev. . . he that hateth not his life , in comparison of christ , cannot be his disciple , luk . . the direct end of christs life was our glory : the direct end of ours must be his glory . he maintained our cause to the death : by his death hee now pleads our cause in heaven . it is therefore not onely honourable , but equall and iust , that wee should sticke to him and his causes , in life and death ; and that love which is sound , is like his , even stronger then death , so of the cure in respect of the confection . now we are to consider it in the application . for , what would it availe , to have the most skilfull and carefull physician , and the most rare , proper , and powerfull medicine under the sunne prescribed by him , if either it be not for me , or not applyed to the disease or sore ? and so our heavenly physician hath taken care , not onely for direction and confection , but also , for application . medicines must be received : for we must not looke to be cured by miracle , but by meanes . where consider , . the persons to whom the cure is applyed . . the meanes whereby . . the time when . for the persons , the text saith , all that be sicke : that is , sensible , and languishing under theirsicknesse . and psal. . . he heales those that are broken in heart , and binds up their sores . for the meanes whereby the cure is applyed : it is faith : we must bring faith to be healed . christ required mens faith , in healing of their bodies ; much more must wee bring it to the cure of our soules . by faith i meane speciall faith , which is not 〈…〉 w christ hystorically : for so did many ( ioh . ) to whom christ would not trust himselfe : viz. that he is the son of god , who shed his blood , and died for sinners : for this , the divels beleeve , and tremble . neither is it onely to beleeve him : the iews heard him , saw him , beleeved many things to be true , but received him not . but , to beleeve in him , stands in two things . first , to receive and apply him : for , to receive christ , and beleeve in him , are all one , ioh. . . so many as received him : but who were they ? so many as beleeved in his name . secondly , to trust and rely on him for cure , and salvation : can. . the spouse leanes on her welbeloved . and that we may not be deceived in it , this faith hath two qualities : . it must be proper : . impropriate christ. first , it must be thine owne proper speciall faith : hab. . . the iust man lives by hi 〈…〉 ▪ faith . the physician makes his whole confection without thee , but calleth thee in to the application : and none can apply this medicine , but thine owne faith . it is no implicit faith of thine own , nor the faith of the church , without thine owne , that thou canst live by . the ministers may leave it with thee , and declare it , but thine owne faith must apply it . foolish virgins they are , that thinke to be received with the oyle in the wife virgins lamps , when their owne is spent : the answer is , we have not enough for us and you : and every mans garment is short enough for himselfe : the righteous receive crownes ( said leo ) but give not crowes . secondly , as this faith must be thine owne , so it must impropriate christ , and make him thine owne . this is that faith in the blood of christ , rom. . . applying the blood specially to himselfe for life when the faith of the soule brings home christ to his owne heart , and saith with thomas , my lord and my god ; and with paul , who loved mee , and gave himselfe for mee : and with that father , totus christus meus est , totus christus n meos usus impensus est , whole christ is mine , and bestowed for my utmost benefit . this speciall and spirituall application was alwayes resembled in scriptures of the old testament , by the sacrifices of the sinne-offering ; when the beast was slaine , the party must lay his hand on the head of it , and confesse , that not the beast , but the owner deserved death : and , the blood that was shed , must be sprinckeled ; which sprinkling notes the very applying of christs blood to the soule of a sinner . but when is this medicine applyed ? for time , there is no application , but in this ●●fe : no curing after this life : no procuring of oyle after the bridegroomes comming . and consequently , there is no purgatory , no satisfactions , no helpe from men or angels hereafter . detestable is that wicked heresie of bellarmine , that the sufferings of the living helpe the dead three wayes : . by way of merit , of congruity . . by way of intreaty . by way of satisfaction . contrary to that of augustine , ibi erit paenitentiae dolorem habens , sed medieinam non habens : repent they doe after death , but without any cure . that is the time of justice , onely this is the acceptable time . in vaine should you minister physicke to a dead man. and , faith then ceaseth , with all the workes of it . seeing onely beleevers have the benefit of cure , above all things labour for faith . want faith , thou perishest , art deadly sicke without recovery . christ could doe no great worke in his owne countrey , because of their unbeleefe . he that beleeveth not , the wrath of god abideth on him , ioh . uls . hast thou faith ? be of good comfort , according to thy faith it shall bee unto thee , not according to thy money , wealth , friends ; but thy faith makes thee whole . if god hath not given thee so much wealth , so fine clothes , so liberall fare as to others , yet if he hath given thee so much faith he is liberall enough . oh that i had never so little a graine of faith ! but i have none : so this blood can doe mee no good : it is impossible for me to be cured . but first , hast thou none ? labour for it : thou mayest have it . if thou beleevest , all things are possible . secondly , distinguish betweene want and weakenesse of faith , betweene the want of the grace and the want of sense . if thou hast any faith , never so weake , as these grones & desires prove , then remember that excellent place , rom. . god chuseth the weake in faith . hee makes choyce of thee : then doe not thou refuse him . and remember , that the cure was not ordained for angels in heaven , nor for saints triumphant , but militant , that fight with unbeleefe , corruptions , and lusts . if thou we●t perfect , thou shouldst not need it . if thou beest not perfect , thou hast no cause to renounce , but embrace it . come sicke as thou art , come weary , come bruised , come despairing in thy selfe : it is a medicine for the sicke , a refreshing of the weary , a builder up of the broken spirit , nay , and a quickener of the dead . here is that tree of life , the leaves whereof doe heale the nations : let not thine owne unbeleefe be as a shaken sword in thine owne hand , to keepe thee from it : remember the text , the whole need not the physician , but they that are ●●●ke . againe , seeing there is a time to heale , come in season : eccle● . . neglect not the opportunity : get into the water , so soone as the angell moveth : make benefit of advantages , worke with god and the means , accept the offers and invitations for thine owne welfare . thou mayest seeke oyle too late , blessing too late , the word and faith too late , and repentance too late . againe , content not thy selfe , onely to heare of this remedy , but seeke to know that it is applyed to thee in particular , and to feele the vertue of it in thy selfe : as paul desired to know nothing but the vertue of christs death and resurrection , phil. . , . quest. how may i know it ? answ. as physicke taken into the body workes often so painefully , that men are even at the gate of death , in their present sense , and no other but dead men : so this physicke worketh kindely , when it worketh paine in the party , through the sense and sight of sinne , and apprehension of gods anger , feare of damnation , and utter despaire in themselves . for this is the worke of the spirit of bendage ; namely , generall faith in the beleevers , applying the law and threatnings to their owne deepe humiliation . no man can saile to heaven but by the gates of hell . . as physicke kindly working delivers the party , not only from death , but such humors as were the cause of his sickenesse , at least that they be , not predominant : even so must this physicke rid us of our sinne , and these peccant humors which were the matter of our sickenesse : and that , both from the condemnation , and corruption of them : iohn . . the blood of iesus christ , his sonne , purgeth us from all sinne . first , from the condemnation of sinne : this blood is shed for the remission of sinnes : galat. . christ redeemed us from the curse of the law , being made a curse for us . otherwise it must be with us , as with him who in a desperate disease without physicke must dye . secondly , from the corruption of sinne : both the disease of naturall and originall sinne , and the leprosie of actuall sinnes . now looke into thy selfe , examine whether this blood be a corrosive in thy soule , to eat out the corruption of nature ; whether it purge the conscience from dead workes , hebr. . . whether it hath quitted thee , as well from the dominion of sinne , as from the damnation of it ; whether it hath brought thee to leave sinne , &c. reason with the apostle : hath christ dyed to kill sinne in me , and shall i live to quicken it ? nay rather , as peter . . forasmuch as christ hath suffered for us in the flesh , we must arme our selues with the same minde : for that hee which hath suffered in the flesh , hath ceased from sinne . thirdly , as physicke is profitably applyed , when it brings ease and rest , having carried away the matter of the paine : so is this physicke well applyed , when faith quiets the heart , by assuring it that christ and his benefits are his , and hath set him above the law , sinne , hell , death , even in this life , as a conquerour ; and all this , because he beleeves the gospell . now come in peace of conscience , and joy in the holy ghost . beleeving , yee reioyce with ioy unspeakeable and full of glory , pet. . . when these take place instead of former gripes , and stings of conscience , this blood is soundly applyed . for as nothing could cure the stung israelites , but the beholding of the brazen serpent ; so nothing can pacifie the stung conscience but the blood of christ lifted on the crosse. . as after application of proper physicke wee finde a great change in our bodies , as if wee had new bodies given us : so after the kindly worke of this physicke we may finde our selves cast into a new mould ; this blood applyed , makes us new creatures , new men , having new mindes , new wils , new words , new affections , new actions , new conversations . our strength is renewed to christian actions , and passion . wee are strong for our journey , for our combate , and strong to carry burdens , with a strong appetite , and digestion of the word : every way more hearty and chearefull . thus having received our health , by meanes of this cure , wisdome commands us to be as carefull to preserve our health , as to attaine it . every wise man will be as carefull to keepe himselfe well , as to get himselfe well . and to this purpose , wee must remember the counsell of our physician , for maintaining our health attained . amongst many directions prescribed , i mention foure . first , not to be tampering with our owne medicines , nor the medicines of egypt , merits , pilgrimages , penance , or the like ; nor any quintessence or minerall from the hand of any libertine teacher : but onely such as wee finde prescribed in the word of god , by our great doctor . secondly , to keepe our health , we must keepe good dyet , both for soule and body . the best dyet for the soule , is , to keepe gods houres for our daily repast by the word , in reading , and meditating on it : which david regarded above his ordinary food . a liberall dyet is best for the soule : but the best dyet for the body is a spare dyet , a sober and moderate use of meat , drinke , and pleasure , for beating downe and mortifying corrupt affections and lusts . thirdly , to preserve our health , we must strive to live in a good and wholesome ayre . if thou livest in a corrupt ayre , change it for a better . the worst ayre that can be , is , where worst men and worst company are . the ayre of an hot plaguy house is not so infectious , as the contagious ayre of wicked company . the former brings not so many to death of the body , as this to death of the soule . live amongst gods people , and where gods word is purely preached ; for there is the purest ayre : psal. . . all my delight is in the saints , excelling in vertue . fourthly , to preserve health , physicians prescribe the use of good exercises . the be●●●ercises to use for the health of the soule , 〈◊〉 are hearing and reading of gods word ; pray also ; and meditate when thou art alone : with conference of good things in company . these are notable helpes to bring thee through weaknesses , and keepe thy soule in good plight , health , and chearfulnesse . fjnjs . notes, typically marginal, from the original text notes for div a -e . cor. . . jude . tim. . . amos . . . sam. . . notes for div a -e occasion of the words . summe of them , parts . three duties . these belong to all . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nimirùm in libertate nostra nobis relinquens , utrùm amplecti maluerimus . jansen . in loc . the text makes not for free-will . . notes of a disciple of christ. . respect to the word , and dependance on it . . mat. . . & . . joh. . respect to christ , & dependance on him alone . . attendance and obedience to him . joh. . . melius est habere paucos discipulos , quàm mulios auditores . thriv . apoph . . luk. . . . mat. . . john . . joy in him , or mourne after him . cant. . . inaudita est dilectio quae amicum diligit . & pr●sentiam ejus non amat . cassiod . in psal. . . make disciples : winne others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. ● . scimuo quòd viri isti nec sibi vixére , nec sibi sunt mortui , sed ei qui pro ipsis mortuus est , magis autem nobis omnibus propter illum . bern. serm . petr. & paul. joh. . . phil. . . . love of the brethren , a speciall badge of a true christian . gal. . . h●b . . . cor. . . eph. . . rejection of them that want it . . john . . . eph. . . gal. . . jam . . john . . tim. . . . isa. . . . . gal. . . john . . . niltam commendat christianam animam , quam misericordia . ambr. offic . l. . cap. . joh. . . col. . . the first duty and note of a disciple . foure things in it . i. what is meant by ones selfe . . outward things . . what inward things must be denied . . rom. . . . . . qui dep●ni● v●terem hominem cum operibus suis , abnegat s●ipsum , &c. hieron . in matth. . rom. . . non dixit , neget , sed abneget , ut hac adje●●iun●●la plurimum addat , &c. greg. phil. . . . ii. the difficulty of this duty . mar. . . seen in . things . . luk. . . mat. . cor. . . job . . . . mat. . iii. the necessity of doing it . in sixe respects . . si peril homo amando se , profectò invenitur negando se. aug. ser. . de diversis . . non potes perfectam possidere libertatem , nisi totaliter abneges temetispsum . de imitat . christi , li. . cap. . . pro. . . . mat. . . & . . . mat. . . . . vigila super teipsum , excita teipsum , admone teipsum , & quicquid de aliis sit , non negligas teipsum . tantum proficies , quantum tibi ipsi vim intuleris . de imitat . christi , l. . c. . iv. use. exhortation to selfe-deniall . mischiefes by not beginning herein . fecerunt civitates duas , amores duo : terrenam scilicet amorsui , usque ad contemptum dei●coelestem verò amor dei usque ad contemptum sui . aug. de civ . dei. l. . . eph. . . . . act. . . . tim. . . . qui leviter ac desunctoriè ad pietatis doctrinam accesserunt , — exaruerunt . naz. orat . . quo●usquisque haec adimplevit ? sed quae penes homines difficilia , penes deum facilia . tert. de idol . c. . helpes to further this difficult duty . . luk. . . isa. . . . . self-deniall the first & continued act of a christian. pensem●s quomodo paulus se abuegaverat , qui dicebat , vivo autem jam non ego . extinctus quippe suerat sevus ille persecutor , et vivere coeperat pius praedicator . greg. in evang . hom . . . preservatives against pride , which hinders selfe-deniall . . . . . . also against distrustfulnes , which hinders it . . mat. . . . gen. . sam. . . encouragements to this harsh work of selfe-deniall . . . nil me juvabunt fines mundi , nec regna hujus seculi : melius est ●ihi emori propter jesum christum , quàm imperare finibusterrae . ignat. ad rom. psal. . . . . heb. . . . gen. . mat. . . heb. . . . rev. . ignis , crux , — & diaboti tormenta in me veniant , tantummodo ut jesum nanciscar ●dem ibid. . . si● olerum pl●lae tra●sponuntur , ut proficiaeu : unde enin videntur●ii perdidsse quod cra●t , inde incipiunt apparere quod non erant . greg. ubi supr . notes of one that denies himselfe . . cor. . . . phil. . . . . foure things that self-deniall doth in respect of the word . regards whatever god teacheth . act. . . loves it all , even reproofes . quarrels not , but submits . suffers , rather than the truth should suffer . . resignation to god for prosperity , deut. . . of adversity . . he is usefull to others , though enemies . . he can live by faith , whatever meanes be , or be not . the second duty and note of a disciple . luk. . . three things in it . i. what the crosse i● . ii. why it is called the crosse . . . iii. what it is to take it up . negatively . reasons that we may not pull the crosse on our selves . . . . . affirmatively . description of taking up the crosse . foure motives . why it must be taken up daily . . . . luk. . . doctr. . every christian hath his crosse . reason . . dei filius sustinuit ignominiam crucis : & tu beatos putas , qui soelicita●●●tius seculi & deliciis per 〈…〉 untur ? hieron . . two causes of the crosse never wanting . . . sicu● cibus adhaeret vast in quo coquitur , nisi amoveatur , ac perditsaporem debitum , debitumque colorem : sic cor hominis adhaeret isti mundo , nisi amoveatur per tribulationes . de contempl . ver . pat . §. . mat. . . triticum percussum de palia sua exi●it ●oras , &c. chrys. ibid. . job . . . use . the crosse no signe of gods hatred . use . think not to get into heaven without crosses . use . still expect the crosse , when it will come . use . comfort under the crosse , threefold . . mat. . . . pet. . . doctr. . every christian must take up his crosse . five things required thereunto . . job . . & . . . . . job . . . reason . mat. . . . act. . . joh. . . pet. . . . psa. . . this duty makes us conformable to christ : heb. . . — narrat 〈◊〉 vulnera miles . and serviceable . phil. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ignat. ad ephes. . no fear of being overburdened by the crosse . heb. . . . mat. . . . . present use & future issue of the cross , good . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ignat. ad polycar . noli auendere quâ iturus fis , sed quò venturus . aug. in psal. . use. be ready to take up the crosse daily . meanes . . animae quior esto , & ad majorem sustinentiam accingere . — de imitat . chr. l. . c. . heb. . so ignatius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epist. ad ephes . . word helps us to beare the cross , how . isa. . . psa. . and prayer . the third duty and note of a disciple . three things in it . i. follow christ in his holy doctrine : and life . joh. . . in what we may not , or cannot follow him . . . joh. . . five expressions of his piety to be followed . . . . moses ad bella non vadit , sed orat , et tum vincit israel , &c. hier. in levit. tim. . . . . john . . act. . . . unumquemque christianum zelus dom us dei come . dat , v. c. vides fratrem cunere ad theatrum : prohibe , mone , contristare , si zelus domus dei comeditte ▪ &c. aug in joh. trac . . foure expressions of his chatity . . john . . . . rom. . . sam. . . paulus procharitate christi nol●it habere cl●istum . hieron . cor. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ii. how christ can & must be followed . . by faith , a threefold act of it . . . . . by love . cor. . . gal. . . . in sincerity . what it doth in this thing . . . . . with constancy . iii. motives thus to follow christ. . christiani nomen ille frustra sortitur , qui christum minimè imitatur . quid enim tibi prodest vocari quod non es , & nomen usurpare alienum ? &c. aug de vita christiana . . danger of not following christ as a guide . . . justice of god against such . . great safety in following christ. . . . . si praecipientem sequi non potes , sequere antecedentem . sublata est hoc modo omnis excusatio , &c. lact. l. . c. . confirmation of the former doctrine by three arguments . . . . danger of failing in those duties . exposition . save life , in a good sense and bad . how a life is both lost & saved . . . . see cyprian de lapsis . who lose their lives for christs sake . . . martyrdome not meritorious . . life saved , though not lost , how . . . who may not flye in persecution . . . . and who may . . luk. . . . . euse● . l. . c. . trip. hist. l. . c. . doctr. maintaine thy holy profession to the death . quomodo potest terrenis lachrymis flecti ▪ cujus oculi coelestem gloriam contuentur ? reason . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ignat . ad polycarp . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ignat. ad ephes. use. beleeve this doctrine , and obey it . i. practices to prepare for martyrdome . . ideò tam pauci illuminati & liberi intus efflciuntur , quiaseipsos ex toto abnegarenesciunt . de imitat . christi , l. . c. . tim. . . . heb. . . mat. . . . . . ii. meditations availing thereunto . . . promis●s to them that suffer for god. . . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . igna. ad polycar . rev. . . & . . . heb. . . . argument : unprofitablenesse of winning all with the soules losse . prolepsis . exposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . world , what it is here . gaine of the world , what . gen. . bucer . luk. . . notes from the manner of propounding this truth . . note . preach well for matter & manner . reason . . isa. . . use . use . heb. . . use . . note . in weighty matters use speciall vehemency . use. . note . we are naturally addicted to the world . cr●●es . facilius saccus relinquitur , quam volumas : si vultis , & retinendo ▪ relinquitis . use . religion , what it doth to expell covetousnes . tim. . . earthlines in the godly , very scandalous . nonsolùm avarus est , qui rapit aliena ; sed & ille avarus est qui cupidè servat sua . aug. doctr. . danger by earthly gaine , to lose the soule . reason . col. . . jam. . . 〈◊〉 psa. . . peccatum avariti● , mentem quum infecerit , ita gravem reddit , ●t ad appetenda sublimia at●olli non possit . greg. moral . l. . . sed quae reverentia l●gum ? quis metus aut pudor est unquam properantis avari ? juven . sat . . . luk. . . . whence this danger commeth . . . pro. . . use . covetousnes a sin hardly noted & confest : why . . . markes of it . . . . . . heb. . . mat. . . use . overjoy not these dangerous comforts . use . use . how to avoid the danger of earthly gaine . . luk. . . . . psal. . . doct. . many lose their soules for the world . . instances & proofes thereof . . signes of christ undervalued fo th wrorld . . . . mat. . . psal. . . speeches of the world , how to bee limited . . . . . unlawfull callings make wealth dangerous , when gotten . or the abuse of lawfull . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . is. pel●s . lib. . epist. . . wealth casts men backe in the way of salvation , how . . . use . no cleare gaine nor thriving in an evill way . lucrum fraude partum , damnumest , non lucrum . laert . l. . c. . de male quae sitis vix gaudet tertius haeres . 〈…〉 alè parta , malè dilibun●ur . use . further thy salvation by the world . motives . meanes . . five sorts of friends to be made . . . . . terrena omnia , qu● servando amittimus , largiendo servamus . greg. cor. . . . deut. . . . . use . riches thus unprofitable , how . . . . . instances of times and cases wherein wealth will doe us no good . . . nugas scy●ha ornamenta missa à michaele palaeologo aspernatus , rogavit nunquid calamitates , morb●s aut mortem depellere possint ? pachy . mer. hist. l. . . psa. . . . luk. . . . . . verae divitiae , non opes sunt , sed virtutes quas secum conscientia portat , ut in perpetuum dives fiat . b●rn . doct. . mans soule a most precious thing declared . wayes . . . anima dum vivifi●at corpus , anima est : dum vult , animus est : dum s●it , mens : dum recolit , memoria : dum rectum ●udicat , ratio : dum spiral , spirit us est : dum aliquid sen●i● , sensus est . isid. e●ym . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . menan . . creatio corporis & membrorum est propter ani mam . arist . l. . de animalibus . . use . bee the more carefull , that nothing hurt it . instances . . animam non mors , sed mala vita perdit . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . . peccata vestantia . use . murder of soules an horrible sinne . cadit a●inus , & inveniet qui ipsum sublevet : cadit anima , & non est qui manum app●nat . bern. in cant. use . to save soules , a worke of highest nature and worth . anima eliam pess 〈…〉 a , melior optimo corpore . aug. si magn●e mercedis est à morte eripere carnem , quanquam mori●urā . qu 〈…〉 i est meati à morte animim liberare , in coelesti patria sine fine victuram ? greg. mor. . use . be specially carefull to save thy soule . si animam negligamus , nic corpus salvare poterimus . non enim anima pro corpore , sed corpus pro anima factum est , &c. chrys. de repar . lapsi . use . madnesse to lose the soule for the world . doct. . no helpe for a soule once lost . . things to understand it . i. the estate of a lost soule , what . . psal. . . . psal. . . . . . mat. . . rev. . . ipsumesse , iis poena . ii. what makes a lost soule irrecoverable . . rom. . . esa . . . tim. . . . heb. . . . heb. . . mat. . . iii. all unable to recover a lost soule , how and why . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epict. c. . & . . anima ●re●iosior est corpore , & omni possessione , & omnibus aliis bonis . arist. pol. . heb. . . . what goes to the ransome of a soule : in . things . . use . confutation of papists . . how to be affected to the world so worthlesse . . be humbled for so great losse , or hazard . . admire christ the redeemer of soules . heb. . . phil. . . . be the more carefull to save soules , thine own & others . . argu 〈…〉 nt : from 〈◊〉 last judgment . . things to bee expounded . . christ called the son of man , how . 〈◊〉 sup 〈…〉 ti . ●ohn . . . why called ordina●ily the sonne of man. . . non loquitur de essentia humane naturae , sed des 〈…〉 . observ. christ contented with mean titles . and why ? . . mat. . . joh. . . use. phil. . . a triall whether wee bee humble of minde as christ. . . . ii. christ comes in spirit and person . . . . he comes from heaven , and why . . . . . whither christ comes to judgment . zech. . . rev. . . . when he will come thereto . . when he will come thereto . the time unknowne for sixe reasons . . . . . . . ideò la●et unus dies , ut observentur omnes . opinions of the time de civ . dei l. . cap. . ob. ans. thes. . . mark. . . use . against consubstantiation & transubstantiation . . rev. . . tim. . . gen. . . . meet christ comming from heaven , how . . . . rules of an heavenly life . . . . . iii. christs second comming shall be glorious . . things in that glory . . why called the glory of god the father . . whether it be not christs own glory . . all our glory must still be referred to the glory of god. . wherein christs glory at the last day consisteth . . mat. . . — velut inter ign●s luna min●res . . heb. . . joh. . . glorious preparation of this judge . . . heb. . . ps. . . . . divers sorts of evidences . . judicium times ? corrige conscientim . . . incentores in culpis : tortores in poenis greg. . . omnis iniquitas secretas suas voces habet . greg. . the execution likewise glorious . . rev. . . . phil. . . use . christs patience to be noted , who suffers his glory to be so long hid . . . . one day it sh 〈…〉 l be su 〈…〉 revealed . . . . use . in obscutitie bee yet patient . . . . use . vaite and ●ish for ●he appea 〈…〉 nce of ●is glory . 〈◊〉 . . . . use . prepare also for it : and how . . . . . use i. terror to the wicked by the glory of christ. . rev. . . . . iv. attendants of christ in comming to judgement . . things about the angels . . the number of them . . their relation to christ. how his angels : and yet ours . . their office and ministrie in the last judgment . . . the judgment by them executed powerfully : willingly : justly : diligently : speedily . rev. . . . thess. . . mat. . . . good offices which angels then doe for the godly . . . . jesuites feigned offices for angels at that day . quidlibet audendi semper fuit aequa potestas . hor. iv. how the angels c●n come with christ. gen. . . the nature of their motion . . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . use . difference betweene christs first and second comming . . joh. . . . . . mat. . . luk. . . mat. . . . use . advancement of christ by the angels ministrie . . . . use . terror to the enemies of christ. use . great comfort to the godly . psa . . difference in their ministery to christ and us . . . . . use . honour christ for these attendants given us . psal. . . use . grieve not the holy angels . si vis habere ministerium angelorum , fuge consolationes seculi , & tentationibus resiste diaboli . ●ern . use . imitate them , and doe service as they . . . . . . patienter & fortiter perseverandum : ut qui ad coronam la●de ●am proxima nititur , durante patientia coronetur . cyp. de bon● patientiae . rev. . . v. the end of christs comming to judgement . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . psal. . . chron. . . psal. . . . cor. . . . pet. . . eccle. . . . . . . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. . . . rom. . . mat. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . good works not meritorious , as evill ar● : why . . . . . why workes are the rule of judgment , not faith . . nil deus in nobis p●aeter sua dona coronat . . . . whether the law or gospell be the rule of judging . ob. ans. . gal . . . of double punishment for sin . doct. the last judgement glorious and righteous . reason . helpes of righteous judgement in christ. . le ts of righteous judgment , removed . . . . . use . live well , and fare well in judgment . use . time to repent of sin before judgment . rom. . . . psal. . . use . be patient in all confusion , and injustice . use . be sincere in matter of religion . use . watch , and judge thy selfe before-hand . how : . . . . use . how to know what will become of us in the day of judgement . . . . . . the drift of the words . vult ut consolationis aliquid habeant tempore crucis & afflictionis , &c. bucer . in desiderio celeritas quoque mora est . exposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . . christ like moses in five things . . . . heb. . . . . . opinions . . . . emphasis hujus loci non est , in verbo veniendi , sed videndi . bucer . kingdome of god generall and speciall . . i. . which here meant , and what it is . ii. how the kingdome of christ comes . mat. . . iii. of the ac complishment hereof . evidences of christs kingdome enlarged . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . . . . joh. . . . mat. . . of the times when the gospels were written . euseb. hist. eccles. lib. . cap. . doct. by preaching and obeying the word christs kingdome is advanced . . . shewed by similitude of earthly kings and kingdomes . . . . . eminencie of christ above other kings . . rev. . . eph. . . act. . . . psal. . . . use . enemies of the word , enemies of christ. mat. . . a●●onitions to them . . psal. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hom. use . rejoyce in the thriving of the gospell . use . in helping the word , helpe up christ into his throne . . . joh. . . . how christs kingdome is erected and maintained within us . . zeph. . . rev. . . . . christs right defended , how . . . and likewise our own right . joh. . . motives to be loyall to christ. . . . ps. . . notes for div a -e the apostles drift in this place . vers , . the si 〈…〉 ilitnde he here useth heb. . . thereason of it . ita simili ▪ tudo circensium augustin●ana c●nvertit 〈…〉 pium confess . l . c. . luk. . . note . a rule of christian prudence . use. parts of the tex's three . i. doctr. christian life is a kinde of race . and that in siv● respects , . . deu : cor. . . cor. . . reasons why wee must run this race . . ephe. . . ioh , . al our life , the time of this race . not the end of life onely . reasons . . . use. . conceit aright of a christian course . who doe not . pet. i. luk. . ● vse . ourgo one another in holinesse . instat equis auriga suos 〈…〉 ntibus illos pr●teritos tem ▪ neus , &c. hor. serm . sat . . motives . luk. . ii. manner of running . iim . . preparation to run , necessary , & wherein hindrances put off and removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luk. . cap. . helpes in running the christian race , cant. . heb. . ●orditions of running the christian race a● right ▪ five . run at a right mark col. . mat. . . run in the right way . ioh. . notes of the way that is right . esa. . hos. . mat. . . tim. . run with a right foot . what is requisite thereunto prov. . prov. . ● . psal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . run with a ●ight motion . what it is . phil. . . good cause to be still humble . cor. . phil. . be constant without inter mission . psa. . , as also without cessation . motives ioh. 〈◊〉 . gal. . . how this is to be understood . . run to a right end . cor. we run for the prize , yet no mercenaries : how . heb. . ● . mark held before us , why ? cor. . . iii : the end of running this race . obtaining is not of merit , but mercy . how it in called 〈◊〉 reward . whether al runners do obtain . luk. , how wee may be able to run rightly , and so obtaine . i. the holy ghost p● 〈◊〉 〈◊〉 inbreath for this race . zach. , . rom. . . take heed of looking backe , in this race . gal. . minde not thy company , but thy way . gal. . . . despise carnall counsels , friends , & scornes . acts . cap. . mat. . . cor. . . . cor. . renew strength continually : and how this may be . rev. . . psal. . . recover speedily out of every fall . motives so to runne , that we may obtain cal . . pet . excellency and eternity of this goale . psal. . . cor. . notes for div a -e the scope of this whole psalme . the prophets holy desire . parts of the ●ext . i. of the prayer . exposition . . what these statutes are . reasons of severall titles given to the word . statutes for two reasons . psal. . 〈◊〉 . whose statutes they are . cor . . opened . eminency of these statutes above other psal. . . . why it is called the way of gods commandements . metaphor of a way , what it implyes . . esa. . mat 〈◊〉 cor. . deu. . . singularity of this way . rev. . . . why david desires to be taught in this way . cor. . . foure things desired which man cannot reach . . esa. . pet. . heb. . ioh . . iob. . . ephes. . . iam. . ● luk. . . why david , a man of such knowledg , desires to be still taught . . doctr. all true knowledg is from god. pet. . ioh. : reasons . darknesse of soule far worse than that of egypt . kin. 〈◊〉 . two things in true knowledge , beyond natures reach use . iam. . psa. . vse . in the use of meanes ●paire to god. vse . ministers should pray for themselves and their people . doctr. . sound knowledg is ever humble . reasons . . eph . cor. . causes of defect of knowledg . a double obiect , which keepes it humble . exod. . pet. . cor. . use . see thy want of wisdome and knowledge . vse . difference of good men , and evil , in respect of knowledg . . ●at . . co●ollarics . cant . . . . prov. . . doctr. . good men ever desirous of more holy knowledg . reasons . . fearefull effects of ignorance . tim. , . hosea . ier , . . eph. . rev. . . benefits of knowledg within us . col. : cor. . and without us . vse . incitation to get heavenly knowledg . motives . mark. . ignorance unseemely to a man , as a man. psa . . especially as a christian man. prov . . knowledg delightfull to mans understanding . specially for the excellent obiects . psal. . : . excellent properties of gods way . the divine saying of a gracious princesse . . . vse . reprehension of them that desire not knowledg in the meanes . gen. 〈◊〉 . . act. . ioh. . rom. . ● prov. . obiect . ans. obiect . ans. ioh. . . ioh . . . obiect . ans. rom. . ● obiect . ans. ioh. . obiect . ans. obiect . ans. vse . notes of divine and saving knowledg . enemies of it : fix . cor. . . disposition to saving knowledge , in things . psal. . ma● . . mat. . . vers. . ioh. . dum d●ces , di●cis . ●iohn : . ii. of the vow : where . 〈◊〉 why david thus voweth . . de monac . l . . good vowes not superfluous . iob . . what he voweth . cor. . 〈◊〉 in turpi 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 ‑ 〈◊〉 non si 〈◊〉 vi●cu●um 〈…〉 iquitatis . keeping o● gods way legall and evangelicall . the latter wherein it standeth . quest. ans. doct. end of sound knowledg is obedience . reasons . rom. . prov. . . . vse . keepe the way , ●hen once knowne . meanes . notes of one careful to keep his way . ier. . . . . psal . notes for div a -e coherence . parts . i. note . idolatry ever attended with sloth and luxury . reasons . deu. . ● . ●e●ose luxni committit , nisi qui recedit a praeceptis dei : epist. . . num. . , . . vse . ii. the sinne aggravuted by circumstance . note . secure in sin , nearest to mischief use. preached ann dom . ● . iii. vse of creatures most lawfull , and how . psa. how the israelites ●ff●nded herein . . luk. . use. cor. . rules to ●e observed in eating and drinking . . col. , quest. ans. psal. . . meditations in eating and drinking . chap. . . . . sports and recreations , lawful and how . . phil. . . . note . in sports is much sinne . choyce is to be made of sports . ps . . vse lawfull , lawfully . our selves how to be ordered in sports . . eph . rules for our sports mat. . . . luk. . what may not be l●st in play . . notes for div a -e onely the abuse of creatures is unlawfull . as in heathens and epicures . foure wayes , psal. . . rules of right using naturall comforts . . religiously . exo. . . soberly luk. . times unseasonable for sports . preached at reding , in december , . . watchfully . right ends of our liberberties . . vina praetendis , venena suffaudis : maior vis vini quàm veneni : ven●●o caro vulneratur , vin● mens . de elia ▪ & jejunio , c. . notes for div a -e connexion . note . christ never is pleasing to the wicked . note . grace and innocency traduced in secret note . pretences ever ready against good men , note . godly accusedd f●● wel d●ing at least . note . 〈◊〉 wicked men all good is turned a gainst good . christ answers still for his . rom parts of our saviours answer . in the end truth 〈…〉 s by opposition . parts of the text patients who are whole , and how . luk. ● . civility makes men thinke themselves ●●●le . and presump ion . and the extenuating of sin use . whole men , in most danger . vse . see thy selfe not whole . tokens of deadly sicknesse . amos . . . who are sicke . doctr. sin a desperate sicknesse . resemblances of corporall and spirituall sicknesse . . 〈◊〉 temperatevixit socrates , ut cum athenas pestis sape vastaret solus ipse nunquam agrotaverit dio. laer. l. . esa. . ● . use . thinke of sinne as a sicknesse . vse . mourn for it as sickenesse . psal. . exod. . note . rom. . . vse . vpon recovery glorifie christ the physician . sam. . , vse . beware of relapses . ioh. . vse : pity and help out of sinne . nesas pr●● terire , &c. herodot . o●io . . physician . doct. christ is the physician of soules . reasons . . ioh. . gal. : . christs excellency above other physicians . his freenesse in his cures . . . use . magnifie this physician according to his worth . ioh. . hos. . others heale by his vertue and commission . vse . ever repaire to this physician . obiect . ans. quest. ans. where to meet christ. obiect . ans. use . make all knowne to him and 〈…〉 at his helpe . acts . ● pro . use . comfort by this physician no unwor thinesse of ours can hinder the cure . mat ▪ nor multitude of diseases : nor grievousnesse . gen . 〈◊〉 cai● . aug. death cured by this physician iudgment not terrible . respect to every soul particularly . . cure : where . the confection . whose author is a man. gen. . gen. . ● and yet above a man too . our physician must be god : why . matter of the confection . virtue and preciousnesse in respects . . . powerfull effects of it . use . extreme misery by sinne set forth hereby hatred of sin hereby wrought . who sin in this respect . . pro. . vse 〈◊〉 . a world of wonders in this cure . . . . ●se . love this physician the more . and how this love must be testified . ioh. . mat. . . cant. . . the application . who are cured . how application of the medicine is made . faith , what . iam. 〈◊〉 . and wher in it stands . and what be its propertie● . . l●òserm 〈◊〉 . de possio●e , . levit. . quest. ans. application ●o be made in this life . 〈◊〉 indulg cap. . cor. . use . labor for faith . obiect . ans. 〈◊〉 revel . use . use . how to know 〈◊〉 sound ●pplication of this physicke . 〈◊〉 rom. . condemnation of sin purged away . and corruption . rom. . cor. . vse . preserve health of soule , once obtained . meanes so to doe . . . . the kings bath affording many sweet and comfortable obseruations from the baptisme of christ. gathered by thomas taylor, preacher of the word of god at redding in barkshire. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the kings bath affording many sweet and comfortable obseruations from the baptisme of christ. gathered by thomas taylor, preacher of the word of god at redding in barkshire. taylor, thomas, - . [ ], p. imprinted by felix kyngston, for thomas man, and iohn bartlet, and are to be sold at the signe of the talbot in pater-noster row, at london : . reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp 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review (qc) and xml conversion the kings bath . affording many sweet and comfortable obseruations from the baptisme of christ. gathered by thomas taylor , preacher of the word of god at redding in barkshire . avgvst . christus baptizatus non sibi , sed nobis . at london , imprinted by felix kyngston , for thomas man , and iohn bartlet , and are to be sold at the signe of the talbot in pater-noster row. . the kings bath . math . . . to the end . then came iesus from galile to iordan vnto iohn , to be baptized of him . . but iohn put him back , saying , i haue neede to be baptized of thee , and commest thou to me ? . but iesus answering , said to him , let be now , for thus it becommeth vs to fulfill all righteousnesse : so he suffered him . . and iesus , when he was baptized , came straight out of the water , and loe , the heauens were opened vnto him , and he saw the spirit of god descending like a doue , and lighting vpon him . . and loe , a voice came from heauen , saying , this is my beloued sonne in whom i am well pleased . in this chapter the holy euangelist hath preached christ in iohns ministrie and baptisme : now hee beginneth to preach him from his owne facts and ministry , and in the words are two things : . the baptisme of christ. . his solemne inauguration into his office . . in the baptisme are , . the preparation : . the baptisme it selfe . . in the preparation are , . the time , then. . the place , christ came from galile to iordan . . the end of his comming , he came to iohn to bee baptized of him . . the dialogue betweene christ and iohn , verse . . . the baptisme it selfe : then he suffered him . . in his solemne inauguratiō are three particulars : . the opening of the heauens . . a visible appearance of the holy ghost , in the shape of a doue . . his fathers voice and testimonie of him . first , of the time , then : marke saith , chap. . . in those dayes , inferring it ( as mathew ) vpon iohns ministerie : when iohn had enflamed the people with earnest affection and desire to see christ , whom he had so highly preferred aboue himselfe ; when the mindes of men were so impatient of delay in this expectation of the messiah , as they would haue giuen this honour to iohn himselfe , then came iesus . . then when iohn had prepared the people with the baptisme of repentance , had smoothed the way to christ , had cast downe high mountaines of pride , and had humbled men , then most fitly commeth christ : so luk. . . when as all the people were baptized , then christ was baptized . . then when iesus began to be about thirty yeeres of age , ( saith luk. . . ) at which age the leuiticall priests were admitted to publique ministry , and not before : for iohn began in the fifteenth of tiberius , and all consent that he was borne in the fifteenth of augustus . . note hence the truth of scripture , and consent with it selfe ; this circumstance letteth vs see the accomplishment of two prophesies , the former in malach. . . that iohn baptist must goe before christ in the spirit of elias , that preaching that saluation which christ now brought after him , men might better both take notice , and giue better entertainement to him , whom now all expected : the latter in malach. . . that after this messenger is sent , the lord must speedily come to his temple : this marke expresseth plainly , chap. . . that when iohn was committed to prison , then came christ into galile preaching ; and math. . . when iesus heard , that iohn was deliuered vp , he returned into galile : see act. . , . whence learne , that the wise prouidence of god guideth not only al actions , but all the circūstances of them also . eccles. . . to euery thing there is an appointed time ; whatsoeuer is done , suffered , enioyed , whether naturall , voluntary , or inuoluntary , it hath a set time wherein it is beautifull and comely . but especially euery vision and word of god is for an appointed time , habak . . . and though long , yet at length euery promise , euery threat , euery prediction shall come to his iust period and performance . there was a due and appointed time , when christ was to be incarnate , that is , the fulnesse of time , gal. . . and then god sent his son made of a woman : there was an appointed time to vndertake his ministry , when way was made for him by iohns ministry : there was an appointed time to finish his worke in , an houre for the power of darknesse to worke in , before which time , though they could take vp stones against him , they could not throw them at him , but , when his houre was come , he went out to meete them . there was an appointed time , in which he was to be laid in the house of death , after which three dayes he could not be held . and as it was with him , so is it with the children of god by adoption , no thing befalls them but in gods time , which they must waite and expect , not prescribe . wantest thou any good thing ? waite gods leasure as abraham did : art thou in misery vnder any euill present , or in feare of euill to come ? patiently expect the lords set time ; sowe prayers , sowe teares , thou shalt reape in due time if thou faint not ; only make not haste . lazarus must not be raised till the fourth day , nor christ himselfe til the third . times and seasons are in his hands , for the father hath put them in his owne power . againe , let vs be wise in obseruing and entertaining his seasons ; hee hath appointed vs a time of mercy , a day of visitation , a time when he is neere and may be found , a time when with the wise virgins we may enter , a time when the blessing may be obtained : and there is another time when if wee seeke with teares we shall not obtaine it , as esau. this present day is our day ; now know god , enter fellowship with him , beleeue his word , obey his voice , and in this thy day follow the things of thy peace . . note that then christ is fitly preached , when iohn hath made way for him : the law must prepare men , and leade them to christ as a schoolemaster ; the ceremoniall law points at him and shadowes him , but the morall forceth vnto him by shewing sinne and damnation without remedy , so as wee must despaire in our selues , & flye forth of our selues vnto christ. he is a good scholler in christs schoole that hath heard iohns voice humbling him , and being driuen out of himselfe , hath heard the voice of christ , saying , beleeue in me , turne vnto god , and bring forth the fruites of new obedience . secondly , the place : he came from galile to iordan . ● christ dwelt in nazaret , a towne of galile , where all the while before he liued priuately , and by his labour in his calling sustained himselfe and his mother : for , that hee was called the carpenter , and carpenters sonne , proues that hee exercised that trade , mark. . . and iohn . . the iewes wondred at his doctrine , seeing hee was not brought vp in learning . thus he liued in obedience to his parents , and was counted a nazarite . christ hauing thus in his owne person sanctified the priuate callings of priuate men , now hee commeth forth in publique , and entreth vpon the gathering of his church , by being himselfe gathered into it : now he leaues his parents , friends , and all , that hee may doe the worke for which he is sent . here ariseth one question by the way , whether a man may change his calling , and turne himselfe out of one into another as christ here did ? the generall rule of a christian , is , to abide in the vocation wherein he is called , and one of the necessary conditions is constancy : but yet sometimes there may be a change of one calling into another , as in these cases : . for priuate necessity ; as when a man is disabled from his calling , as suppose , not suffered to execute it ; or else hindred by sicknesse , age , or any incurable disease ; or when one calling is not sufficient for his honest maintenance ; or when a calling is out of request ; or the worke of it is hindred : now a man may lawfully chāge his calling , good aduice and prayer going before . . for the publique good , as when a priuate man is called to be a magistrate in a society ; and thus christ changed his calling , and of a priuate man is called by his father to be a publique person , euen the mediator betweene god and man. but why is the euangelist so diligent in the accurate describing of the places where these things were done ? for these reasons . . for the trueth of the history . . christ and iohn were by gods prouidence brought vp in seuerall places so distant , as one knew not the other , till christ came to his baptisme . this was so by gods appointment , lest the pharises should slander them , as if there were a collusion or plot between them : and therefore , ioh. . . iohn professed he knew him not , otherwise than by the signe which god gaue him , on whomsoeuer thou shalt see the spirit descend and abide , that is he , ver . . it had not been fit for iohn to haue spoke so much as he did of a familiar and knowne friend : besides , christ sent disciples to iohn , to shew him what was done : the blinde see , the deafe heare , and the poore receiue the gospell , &c. . nazareth was an obscure village , not fitted for this worke which christ would haue to be done , not in a secret or remote place out of mens eyes , but in publique and in sight of all the people ; for so luke saith , that when all the people were baptized , christ was baptized ; hee would not creepe into his office , but would be solemnly and openly inaugurated , that men and angels might take notice of him . . the lord must come to his temple , as malachi prophesied , and to his owne , ioh. . . now the place where iohn preached , was in iudea : for palestina was diuided into three parts , galile , samaria , and iudea ; now iudea was the place , wherein christ was especially to conuerse , and therefore it was meete he should be there called and set out : that was the place fittest for iohn to performe his ministry towards him , whom he must make knowne to israel , & point at as the lamb of god , ioh. . . . christ made choise of iordan , a famous riuer where naaman was clensed from his leprosie , . kings . . and which riuer those famous prophets eliah and elisha had deuided with their cloke , . king. . , . for speciall reason , . for whereas the israelites about . yeeres before passed ouer on dry land , vnder the conduct of ioshua , vnto the land of canaan : about the very same place did the true ioshua , our iesus , fulfill that type : for at bethabara ( signifying the house of passage ouer , in memory of that famous passage : ) did iohn baptize christ ; secondly , there were the waters diuided againe ; that way might be made for our passage into our hea●●●ly canaan , our country 〈◊〉 aboue , heb. . . thirdly , there the arke of god stood in iordan , iosh. . . now our propitiatory descends into iordan . fourthly , there god magnified ioshua that day before all israel : here god magnifies our iesus to all the israel of god , giuing such testimony vnto him as neuer was giuen to any creature . fiftly , iordan was but simple , pure and common water , fittest for baptisme , not mixt or distilled : and christ will be baptized with no better , to shew that the words of institution leaue no inherent holinesse in the water after the vse ; iordan after this was a common floud & vsed to common vses , and so any thing may bee done with the water after a child is baptized . neither find we to this iordan-water , added eyther oyle , or salt , or creame , or spittle , or any such other deuice . but why doeth christ come to iohn ? the lord to the seruant ? why rather did not iohn goe to him ? or christ might haue sent for him , and commaunded him to come to him ; but he takes a wearisome iourney vnto him : for from nazaret to bethabara was about . myles . thus carnall reason iudgeth , that it had been fittest for iohn to haue gone into galile , and there haue preached and baptized , if it had bin only for christs cause and ease ; but christ in great wisedome would haue it otherwise . . in respect of iohn : for it was prophecyed before of him , that hee must be the voice of a cryer in the wildernes of iudea , and he must keepe his place assigned . . that which the first adam lost from vs by pride , the second adam would restore to vs by humility ; & in euery thing debaseth himselfe , and stoopeth to helpe vs vp being falne : and therefore hee that was borne in so meane a condition , & brought vp in a poore village , out of which it was a maruell that any good could come , he sorts himselfe among the common people , commeth to iohn his seruant like a common man ; as before he was circūcised with the same knife with others , so now he will be washed with the same waters , in a common riuer with others ; he would not be singular , but , being clothed with y e same flesh , would be like other men , except in sinne , laying aside his glory for the time of dispensation . . he would hereby honor the ministry of man , in y t he submits himselfe vnto it , and seeketh to it with much paines and labour . whence learne . to put on the same minde with our lord , who for our good refused the glory of heauen , and laying dignity aside , would liue a temporal life among sinners , eate , wash , suffer and dye , and lye in the graue with and for sinners : thus for our owne and others true good , wee should lay aside our reputation , as moses refused to be called the sonne of pharaohs daughter , to suffer with gods people : a strange choyse , yet when he was of age , stayednesse and discretion , he made it . . as he was baptized , not by an angell or prince , but by an homely man that liued like an eremite in an austere manner of life for dyet and clothing , so must not we account baser of the sacramēts for the meannesse of the man , if a lawfull minister , seeing christ refused not the sacrament at iohns hand ; neither must wee from the meanest minister , seeing the least in the kingdom of god is greater then iohn : nay , not the meannesse only , but euen the wickednes of a minister doth not pollute the sacrament to a worthy receiuer ; why ? . a good minister doth not make it the better to a bad man : therefore not a bad minister the worse to a good man. . the efficacy of a sacrament depends on gods ordination , on the truth and power of christ , not on mans goodnesse or badnesse . a message may bee as truely deliuered by a bad man , as a good : and good wax will receiue an impression as wel by a brazen seale as a golden one . but of this point ( god willing ) wee are to deale more fully elsewhere . . christ was content to wash in a common water , in the floud iordan ; he feared no infection from it , though naaman the leper were washed there ; though the pharises & hypocrites washed there , yet he takes no exception , contracts no vncleannesse : so the wickednesse of another communicant doth not preiudice him that is rightly prepared ; though hee communicate with him in the sacrament , yet not in his sinne . it maketh indeed for our cōfort , when we doe receiue with such as of whose godly life and conuersation we are perswaded , because in it wee professe our selues members & fellow christians with them , and desire to be confirmed in that communion : besides , our loue and zeale may be better stirred vp by the prayers and example of such , rather then by wicked ones : but notwithstanding , . no mans sin can defile another , or make gods promise in vaine , nor the seale of it , to him that is no way accessary to it ; neither hath power to hinder him from the sacrament . eze. . . the same soule that sinneth , shall dye : & gal. . . euery man shall beare his owne burden . . christ not onely communicated heere in the seruice of god with common men , but elsewhere with those assemblies in which were many notoriously wicked , as at maries purification , luk. . . and when he went vp yeerely with his parents to ierusalem , vers. . besides , the apostles were continually in the temple , notwithstanding all grosse corruptions in it , luk. . . act. . . and lastly , we should otherwise bee bound not to examine our selues onely , but al others with whome we communicate : but the apostle saith , let a man therefore examine himselfe , and so let him eate and drinke ; and , hee that eateth & drinketh vnvvorthily , eateth & drinketh his owne damnation , . cor. . , . . seeing christ so honoured the ministerie of man , who dare disdaine the holy ministry , and societie of the church , which the sonne of god sought vnto ? where be they that think it too base for them to goe to church , to seek the sacrament ? oh it is more state to haue baptisme come to them into their houses . nay , but the church is now our iordan ; hither come , or else thou art more stately than christ. how dare great men so despise our ministerie , which christ in his owne person hath graced , that it is not worthie their presence ? the third point is , the end of christs comming to iohn , namely , that hee might be baptized of him . why would christ be baptized ? what need had he of it ? christ needed not for himselfe : for . he needed not the regeneration of the holy ghost , being sanctified in the wombe , and conceiued of him . . baptisme is a sacrament of clensing sinne , with which hee was neuer polluted . . what should it seale and signifie to him , which hee wanted ? but for sundrie other reasons it was fit he should : for ( to omit that giuen here by himselfe , till we come to it , so it becomes vs to fulfill all righteousnes : ) , as the high priest when he was inaugurated , had his whole body washed with water , so would our high priest entring , be commended to his fathers loue , and care , and protection in his office , by the publike ministerie of the church , that the truth might be answerable to the type . . although hee vndertooke not the sacrament as a sacrament of regeneration , or as a symbole of new life , yet hee did , . as it was a sacrament of christian societie , . cor. . . for , as by it the faithfull are set into his body , so would hee by it be set into the body of the saints , and take on him the common marke and priuiledge of his members : euen as we see kings and princes , by whom all hold their freedome , will sometimes bee made free , and so receiue a publike testimony of association from their people : and loe here our prince in the colours of a common souldier . . as baptisme is a symbole of affliction , so hee would vndertake it : so mar. . . christ calles his crosse and death by the name of baptisme . . christ would bee baptized , not to wash himselfe , but vs ; not to put off sinne as we , but to put on our sinne , that so our sin in him might bee washt away , that hee might sanctifie this sacrament to vs , and all waters the element of it , and in his owne person he might commend and confirme it vnto his church : also to put an end to legall worship , and to testifie that we must be spiritually washed , whereto he sets seale first in his owne person . . that in nothing hee might be vnlike vs , sinne onely excepted , hebr. . . but iohn baptized the baptisme of repentance , which christ needed not . being sent in the similitude of sinfull flesh , rom. . . hee would not disdaine the marke and badge of sinners ; he was as sicke among the sicke , that hee might be a most familiar and acceptable physician , is. . we counted him as plagued & smitten of god , and hee was numbred among the wicked , yea reiected behinde barrabas . but how could he , no sinner , take vpon him the sacrament , which is a symbole of remission of sins , of purification , of putting off the old man , and putting on the new ? . hee was content to be as like sinners as might be , and not be a sinner , and therfore he that tooke the curse of sinne vpon him in his execrable death , abhorred not to take a badge of sinne vpon him in his holy baptisme . admire the lords humility who knew no sinne , yet standeth among sinners to be baptized . . of the couenant of grace , whereof baptisme is a seale , be two parts : . on gods part , the promises of grace and remission of sinnes to beleeuers , with renouation of nature , &c. and thus christ receiued it not for himselfe . . on mans , that is , by accepting of his seale or badge ; the obligation of our selues to resigne vp our selues wholly to him , and his seruice , and become his : and thus it was meete that christ should accept the seale of the couenant , that he might be bound in our name as our head to fulfill that , which we had promised , and god required at our hands by vertue of the couenant , i will be thy god , and thou shalt be my people . and hence al the significatiue actions of baptisme , applied to christ , imply nothing else , but how hee was resigned vp wholly to his father for vs and in our stead : as for example : . when christ descended into the water , was signified his descending from heauen , and humbling of himselfe , to take flesh , suffer , and dye in it , chusing rather to lose his life , than his father should lose the obedience of his law. . the dipping , sprinkling , or his abode vnder the water , signified his death and buriall , by whose power and vertue our old man is dead and buried , that is , our corruption of nature is slaughtered and consumed . . his ascending out from the water , betokeneth his resurrection for our iustification , by the power of which we are regenerated and rise to life eternall : so as it appeares , that what wee were bound to , christ hath first in himselfe performed ; and enableth vs also in some measure here below , but at last by his grace shall perfectly performe it in our full holinesse aboue with himselfe . but seeing christ had been circumcised , his baptisme seemed needlesse . indeed if hee had been a priuate man , and his baptisme only personall , this obiection might seeme the stronger , ( although the iewes , conuerted by peters sermon , and already circumcised , were baptized : ) but christ as a publike person , and head of the church , in other respects was to vndertake both sacraments : . to shew himselfe the author of all sacraments , both of the old testament and new . . to manifest himselfe the mediator of both peoples , redeemer of both , the destroyer of the wall of separation , who being our peace , hath ioyned iew and gentile , and of two made one . . to sanctifie both sacramēts to both peoples , in whom they both attained their right ends and efficacie , and therefore hee that had sanctified circumcision in his owne person to the iewes , would now also sanctifie baptisme to y e gentiles . . that the law , which himselfe gaue to both peoples , himselfe might fulfill : for , seeing hee came to both peoples in the similitude of sinfull flesh , he would not refuse , but sanctifie the remedy of clensing the flesh to both ; hee would lastly approue and iustifie both gods institutions to both peoples both of the old and new circumcision , and cleare the whole law to be holy , iust , and good . this is for our consolation : here we haue christ manifesting himselfe our flesh , our brother , our suretie : here is the word made flesh , god with vs , immanuel ; god , not come downe in the likenesse of man , ( as they of lystra thought of paul and barnabas : ) but cloathed with the very nature of man , who in his perfect age , hauing growne out the seuerall ages of infancie , child-hood , and youth , to shew himselfe true man , now of thirty yeeres of age , becomes as man , our brother in the couenant , and in the seale of it : yea our surety as god and man our absolute mediator : he would , by vndertaking both sacraments , shew himselfe not onely a member of both peoples , but also the sauiour , head , and chiefe corner-stone , knitting both into one body , and spirituall house , which is his church : and all this is for vs , that wee might haue sweete comfort ; christ is among men , among sinners , that we might be among the sonnes and saints of god ; he is washed as a sinner , not to bee clensed , but to clense vs : he stands in iordan , that the waters of gods wrath beeing staied on both sides , both peoples might passe ouer to the heauenly canaan : in a word , that he might euery way helpe vs , he will bee euery way like vs : and to this purpose is this tabernacle of god amongst men , that we might haue way made to the tabernacle of god amongst angels . therefore if satan or the infidelitie of our owne hearts set vpon vs , wee see whom wee haue beleeued , our saluation is surer than the gates of hell shall euer be able to ouerthrow . againe , this is for our instruction , to note the excellencie and dignitie of this sacrament , and what esteeme wee ought to haue it in : the lord comes to the seruant a tedious iourney to seeke it ; yet many of vs , when it is brought to vs , turne our backes vpon it . what price set they vpon it , who flye foorth of the church , when this sacrament is to be administred ? shal christ that needed it not , come to it , and shall we that neede it , runne from it ? shall he seek only the baptisme of water ? and shall we so vnder-value the baptisme of water and the holie ghost ? shall he ( no sinner ) not refuse the signe of repentance for sinne ? and shall wee despise the broad seale of remission of sinne ? shall christ himself seek to iohns baptisme , and darest thou runne from christ ? this i will adde to what i haue elsewhere largely deliuered , that whosoeuer doe not present themselues with due reuerence and meditations , but runne out carelesly and profanely when baptisme is administred , they be farre from christs example , and little comfort can they haue of their baptisme , but may well feare , lest those mysteries and benefits , offred and sealed to a member of the congregation , belong not to them : for if they did , they would owne them , and not runne contemptuously from them : as good neuer baptized , as neuer meditate on it . but , were thy selfe to take no good by the sacrament , in calling to minde thine owne couenant made in baptisme , with the fruite in thy selfe , yet good order requires thy presence : . because the ordinance belongs not onely to the infants , parents , and sureties , but to the whole congregation , as the entring of a free-man into a corporatiō is by the whole . . god lookes it should be graced , and not scorned by turning thy back vpon it . were it not a most irreuerent contempt , to runne out from the word ? and is it not also , to runne from the seale ? especially the blessed trinitie being met to such a purpose , to seale such benefits to a member of that congregation ? . thy presence is requisite to helpe the infant by prayer , to ioyne with the congregation in prayer , and in praise for the ingrafting of a member into christs body . vers. . but iohn put him backe , saying , i haue need to be baptized of thee , and commest thou to mee ? sect. . this is a part of the dialogue betweene christ and iohn : for iohn seeing christ come to him , and his baptisme , would haue hindred him in his purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verbis vrgendo obnixè prohibebat ; forbad him , that is , instantly vrged him to forbeare , and refused to admit him , and that with some contention . why did he so ? first , in respect of christ. . hee considered his maiesty and greatnesse aboue himselfe , the lambe of god , the sonne of god , into whose name and faith all others are baptized . . hee considered the purity of christ , who had no need of the baptisme of repentance ; he not onely had no sinne to be washed away , but also was the lambe that tooke away the sinnes of the world : where there is no sinne ( thought iohn ) there is no need of repentance , nor remission , nor the sacrament of it . secondly , in respect of himselfe : . he considered his owne basenesse , i am not worthy to loose his shooe . . his own vncleannesse , and that hee was a sinner , and needed to be baptized of him ; and thought it vnmeet , that a sinner should wash him that was no sinner , and more fit , that himselfe should be washed by him . thirdly , in respect of the people , lest ( seeing him baptized ) they should mis-conceiue of him : as , to be a sinner , and as one of the multitude , needing the baptisme of repentance , especially seeing before the people were baptized , they came confessing their sinnes : for this ( in iohns conceit ) might both wrong christ , and the people , and weaken the testimony that himselfe had giuen of him . whether did iohn erre in prohibiting christ , or no ? he did : for . well might he know , that christ would not haue offered , or attempted , or made so tedious a iourney for any thing , either vnlawfull or inconuenient , but what was most holy , most necessary , both in respect of his owne calling , as also others saluation . . our sauiour in his answere implieth , that iohn knew not all that belonged to his owne vocation . . in suffering christ , hee reuoked his errour . whence we see , that men of great vertues and excellency may erre , and be good men for all that . iohn was an excellent baptist , of admirable holinesse ; of whom christ gaue testimony , that he was not a reed shaken , but more than a prophet ; than whom a greater was not borne of women ; and yet he erred in that , which was neerly ioyned with his calling . this we see in moses , the seruant and friend of god , exod. . . who being called by god , at first ( in humility ) disabled himselfe ; and not that onely , but after god had giuen him satisfaction to all his doubts , vpon his foure refusals : . his owne insufficiency , and the greatnesse of the businesse , chap. . . . because they might enquire after gods name , ver . . . the incredulity of the people , who would not beleeue him . . his owne imperfection of speech : yet after all this he refused , and shewed so much infirmity , as god was very angry , euen so angry as a father could with a child . how did the apostles at the ascension of christ still dreame of an earthly kingdome , act. . . whē wilt thou restore the kingdome to israel ? and peter , act. . . being bid to rise and eate of things ceremoniall forbidden , said , not so , lord ; for no vncleane thing hath entred into my lips . . because god reueales not all at first to his children , who must of weake ones grow stronger ; wee know but in part till that perfect come ; god wil haue his strength knowne in weakenesse . . that being stil in combat , they might watch so much the more , awake out of drowsinesse , shake off security , not triumph before victory , nor suffer their weapons to rust , as fearelesse of the enemy , but still be in subduing naturall corruption . paul himselfe needed a prick in the flesh . this is the reason why all the canaanites were not presently subdued , deut. . . . to humble vs , and keepe vs lowe in our owne eyes , when we see what a gulfe of iniquitie we are wholy drowned in by nature , that euen the best by the best meanes and watch cannot be free ; and consequently , seeing herein the greatnesse and foulenesse of sin , we might also behold the infinite grace of god for his , christ remitting it . . that neither themselues should be puffed vp with their owne great gifts , nor that others should entertaine too great an opinion of the best , as being aboue the nature of man : nor yet bee discouraged too much by indwelling corruptiō , seeing the best are in the same conflict against it as we are : nor lastly to feare the preuailing of it , or our finall falling away by it , seeing the best haue been preserued by the power of god to saluation , notwithstanding their owne weakenesse . . that it might make for gods greater glory , and satans greater confusion , by reseruing some enemies against the day of triumph . but seeing the best & dearest saints haue erred , how may we trust their writings ? & , doth not this call the truth of the scripture into question ? no : for the penmen of scripture , while they were in their worke , were directed by infallible assistance of the spirit both in speaking and writing . . pet. . . the holy men of god spake , as they vvere moued by the holy ghost : though the same men as men , & out of that vvork , did faile in iudgmēt & practice . ionas in his prophecy could not erre , but as a man vvas impotēt in anger , vvhen he savv niniue vvas not destroyed . nathan , . sam. . as a priuate man vvas deceiued , in giuing dauid aduice touching the building of the temple . peter erred as a man , and went not with a right foote , and vvas vvorthy to be blamed , gal. . . first then , seeing in the best , who vvere mirrors in the world , we haue a mirrour of our frailty , let vs denie our own strength as being priuie to our owne weaknesse , and acknowledge that as farre as we be exempted in any thing from errour , it is by the grace of god , by which wee stand : and hence will follow , that wee must apply god by prayer , that he would not leade vs into tentation . secondly , beware of abusing this doctrine , which wicked men peruert to their owne destruction : oh ( say they ) the best man aliue may erre : the iust mā sinneth seuen times a day . and so they make light account of foule sinnes : but . the place in the prouerbs is abused : the iust falles seuen times a day , namely , into affliction , as the other part of the opposition sheweth . . the godly indeed doe fall into sinne , but keepe not a course in it , they goe not on as profane ones doe . . wee must looke both at their falles and rising , as they doe not : iohn continued not in this errour . thirdly , wee see that there is no iust cause to refuse the word , because man shewes weaknesse in any thing ; for then christ might haue refused the baptisme of iohn , and we the scriptures , because of our ministers frailties : but wee must consider , that many good ministers know not all poynts , and none haue all perfections : what iohn saw not at first , hee saw afterward ; and so may they . i haue need to bee baptized of thee . ] some haue thought , that iohn did not know christ to bee the sonne of god , and the messias ; but onely by his speech , gate , and habite , tooke him to bee some worthy and excellent man. but . it is vnprobable , that this worthy witnesse of him , who in the wombe sprang at his presence , as if then he had knowne him , who had immediatly before preached him to be so farre aboue himselfe , as that hee was not worthy to vnloose his shooe , that hee should not now know him to be him whom he preached . . if he had conceiued him to haue been onely some worthy man , hee would haue thought him fitter to haue been numbred among gods people in their baptisme , rather than haue forbidden him . . he must needs know him in his greatnes of deity : for none could bee greater than not to need baptisme , except the son of god. . he confesseth that he knew him to bee more , and greater than a meere man , euen the sonne of god , the king and sauiour of his people , who only washeth them with the holy ghost , and giueth them life eternall , i haue need to be baptized of thee . how is it then , that iohn saith , chap. . , . that he knew him not , but by that signe giuen him by him that sent him , vpon whō thou shalt see the spirit rest , that is he : the which signe was not yet accomplished , vntill after the baptisme of christ ? iohn was filled with the holy ghost , and by the same spirit which caused him to acknowledge him in the wombe , before he had seene his face , was admonished that this was hee whom he preached . but in that he said , hee knew him not but by that signe , hee must bee thus vnderstood : . he knew him not by face before ; for hee had neuer seene him , for the reason before alleaged . . though hee had in some sort knowne him when hee came to baptisme , yet hee knew him not so fully and cleerly as hee did afterward by that signe : yea , that former knowledge compared with the latter , is scarce worthy the name of knowledge , but of ignorance : for as it was with the fathers and beleeuers of the old testament , so is it heere ; christ was after a sort known to that ancient people , but yet so obscurely , as compared to that knowledge in his appearing , it still carryeth the name of ignorance , ephes. . . paul speaking of christs manifestation in the flesh , saith , that now that mysterie was brought to light , which was hid frō the beginning of the world . the former was a darke knowledge , as in a glasse or picture , this is face to face , at lest a knowledge by present . . though iohn knew him before the signe by a speciall reuelation , whereby he was after a sort manifested vnto himselfe , yet was he not so inwardly confirmed , as that hee durst preach him to be the man , though he had preached much of such a one ; and therefore , ioh. . . as soone as hee had seene the spirit rest on him , hee saith , i saw and bare record , that this is the sonne of god , & ver . . pointed at him with his finger the next day , saying , behold the lambe of god : for now hee was openly manifested by this signe & others at his baptisme , not to iohn only , but to all israel . out of this knowledge of christ and himselfe , hee giueth this worthy testimony of him , i haue neede to be baptized of thee : i came of adam , and contracted pollution : thou didst not , but wast sanctified of the holy ghost to be a sanctifier of all ; thou art spirit , i am flesh : can flesh wash the spirit ? i am a sinfull creature , thou who hast power to create , hast also the power of sanctifying ; why doest thou that art lord of all , rich ouer all , seeke wealth at my hands a poore and needfull creature , who should rather begge it of thee ? hath a sound man any neede of a physician , or a cleane man of cleansing ? what spot is there in the immaculate & spotlesse lambe of god ? i haue neede to be baptized of thee : ] in which worthy profession , . note his humility ; hee acknowledgeth his neede and wants , yet a man risen to great perfection , then whom a greater was not borne of woman , so holy in his life , and so powerfull in doctrine , that all men held iohn for a great prophet ; yet he confesseth his neede of christ , and of his baptisme . the greater gifts and graces a man hath , the more hee seeth his wants , and will be humbled for them . iohn was priuiledged aboue all men , to be not onely a witnesse to christ , but also one , to whom christ himselfe seeketh for baptisme : now the more hee is exalted , the more doeth he abase himselfe , and in the presence of christ thus honouring him , he makes himselfe of no reputation . gen. . . abraham cōming neere to god to intercede for sodome , and hauing preuailed with god in sundry suites , was so farre from swelling in conceit of his familiarity with god , as that most modestly in sense of gods presence and his owne basenesse , he saith , i haue begun to speake , and am but dust and ashes : and the neerer the saints come to god , and are more graced by him , the more is their sense of their owne wants . iob hauing heard of god by the hearing of the eare in the ministry , now more familiarly and fully , euen by the sight of the eye , in the signes of his speciall presence , breaketh out into these words , i abhorre my selfe , and repent in dust and ashes , chap. . , . luk. . . when peter saw the dignity and diuinity of christ in that miraculous draught of fishes , hee said , depart from me , lord , for i am a sinfull man. why would peter cast off his master , or be cast off ? no , ( for he fell at his knees : ) but the maiestie of christ forced him to descend into himselfe , and to see himselfe vtterly vnworthy of the cōpany or fellowship of christ : besides , the sight of his sinne made him feare , lest , if hee should be so neere christ , hee might reuenge his sinne . . as a man , the more hee looketh vpon the body of the sunne , the more shall hee discerne the weakenesse of his own sight : so the bright beames of gods grace and glory lets a man see his owne impotency and nothing . . as in all other plants the roote groweth according to the encreasing of other parts : so in this plant of grace in the ground of mans heart by gods finger , the roote of grace , which is true humility , groweth with euery other grace . first then , he that would see himselfe in the truest glasse , must draw neere to god and christ , and he that would be something in himselfe , let him stand neere god a little , and he shall see his error . isa. . . all nations are before him as the drop of a bucket , and as the dust of a ballance ; all nations are before him as nothing , and counted to him lesse then nothing , and vanity : yea , the angels themselues are comparatiuely powerlesse and impure in his sight ; how much more those that dwell in houses of clay , whose foundation is in the dust ? secondly , examine thy selfe ; if thy grace be sound , it lets thee see thy wants and weakenesse , and keepes thee vnder , & leades thee into the practice of humility , thou wilt see some prickes in thy flesh humbling thee . christ himselfe who was anointed aboue all his fellowes , what a lowly and humble course of life liued he in ? paul before his conuersion , was a iolly fellow , aliue and able to stand alone : but , when grace tooke footing , then could he confesse himselfe the chiefe of sinners . the prodigall sonne in his prodigality thought none so good as he , he had no company fit for him in his fathers house : but , when he came to himselfe , and returned home , oh then hee was scarce worthy the place of a seruant . let this curbe the pride and fulnesse of spirit , in such as seeme to themselues to be aduanced in grace aboue others . much ambition is in the best ; and the disciples in christs schoole , at his elbow , and in his presence , will be contending who should be greatest , one cannot yeeld to another : what trifling follies driue euen professors , who should haue first denied themselues , into comparisons , into contentions with violence , and all to obscure one another ? one will haue the praise of vnderstanding , another of speech , another of memory , another of iudgement ; and one must rise by anothers fall . now would i like him of all professors , who will striue for the praise of humility : and this man is ( by christs determinatiō ) the greatest of all , who is in regard of himselfe the least of all , and in respect of others seruant to all . i know , great corruptions will thrust in vpon beautifull graces , but yet know thy grace to bee much blemished by such courses , and if this corruption grow and raigne , thou maist suspect the soundnesse and truth of it . . obserue , iohn acknowledgeth his need to be baptized . why ? did not he preach the doctrine of repentance ? did not he seale the grace of the couenant to beleeuers by baptisme ? what need then had he of it ? hee meanes heere that baptisme , of which formerly he had spoken , by the holy ghost and by fire : well hee knew , that hee could neuer apply to himselfe that grace , which was offered in the word and sacrament , vnlesse he were baptized with the holy ghost , which was proper vnto christ to doe . but what needed iohn the baptisme of the spirit ? he was sanctified from the wombe , and had receiued the spirit of regeneration and holinesse alreadie , and was a most gracious man. true it is , that iohn had receiued grace , and possessed the benefits of the new testament , and merit of christ by faith , but yet . because he had them only in part , he sees his neede to haue them encreased and perfected : grace was rooted , but without the spirit of christ it could not grow . . although he had receiued grace , yet hee knew it must needes lye idle , vnlesse christ did by his spirit continually quicken and moue it : therefore he needs still the baptisme of the spirit , to inspire him with new life , and set him on worke in spirituall duties . . he knew , that though he had receiued grace and beginnings of saluation , yet hee could not perseuere in grace , and retaine those graces , vnlesse christ did still by his spirit worke powerfully in him , and finish the good worke hee had begun : for it is not in the nature of grace , that the saints perseuere in it , or that it cannot be lost , but by the power and promise of god , who preserueth his to saluation . the saints of god in scripture ascribe the whole matter of their saluation from first to last vnto god , acknowledging that it is god , who worketh the will and the deed , that he is the author and finisher of their faith and saluation . . pet. . . the god of all grace ; namely , both of that first and eternall grace of election , and also of all secondary and consequent graces , whereby such as are elected , are in due time called , iustified , sanctified , and led vnto glory and saluation . isa. . , . in the lord i haue righteousnes & strength : the whole seed of israel shall be iustified , and shall glorie in the lord. . the true knowledge of god brings in knowledge of a mans selfe , the godly thereby see their owne righteousnesse to be as stained clouts , they see their owne nothing and beggerie , being desperate banquerupts , who haue not one farthing to pay ; which the lord iesus seeing , hee dealeth as hee did with those two , who had nothing to pay , luk. . . he forgiueth vs all . . they know , that to come by blessing , they must cast away their owne ragges , and then put on the garment of their elder brother , which being a long white robe , it needeth neither eeking nor patching ; a garment of gods making , as iohn here acknowledgeth christ , and euery way fit . . euery good and perfect gift is from the father of lights ; and if we haue not a bit of bread of our owne , but by prayer , how haue we of our selues any thing of higher straine ? wee must therefore in the whole matter of saluation , acknowledge with paul , by the grace of god i am that i am ; and , i laboured more than all , yet not i , but the grace of god that is in me : faith is the gift of god , and so is continuance in faith ; for he that is the author , is the finisher of it , heb. . . euery new act and motion of faith is gods : in him wee liue , moue , and haue our being , act. . . oh say with that holy martyr , liue and dye with it in thy mouth , onely christ , onely christ. secondly , abhorre all popish religion , which ioyneth the doctrine of free-will , merits , and humane satisfactions with christs merit . iohn saw nothing in himselfe , being a man iustified , but still needs christs baptisme ; hee giues testimony to christ , that it is hee alone that washeth from sinne , giueth the holy ghost , and life eternall ; and all contrary doctrine heereto , abolisheth the death and merit of christ. for this coniunction and hotch-potch of theirs , wee must for euer disioine our selues from them , vnlesse wee will be disioyned from christ as they are , gal. . , , . oh but the difference is not so great . yes that it is , wee differ not in circumstances onely , but in substance and foundation ; and if the apostle may iudge it , one of vs must needes be falne from christ , and haue no part in him . as good ioyne with turkes as with papists . thirdly , the best had need be baptized of christ , and therefore let vs neuer content our selues , till we finde in vs the power of christs baptisme , which where it is , there is the presence of the spirit , who is as water to cleanse vs , and fire to purge vs. and commest thou to me ? it was a good antecedent , that hee needed christs baptisme , but it was an ill consequent , that therefore christ should not come to him . our corrupt nature is ready to inferre vpon good grounds false consequents ; vpon free iustification by faith , a neglect of good workes ; vpon the doctrine of predestination , a carelesnesse and leaue to doe what wee list ; vpon the doctrine of gods mercie , a boldnesse and licentiousnesse in sinne ; vpon the doctrine of care for our family , a couetous earthlinesse . verse . . suffer now : for so it behoueth vs to fulfill all righteousnesse : so he suffered him . sect. . svffer now ; let it be so now for the time of my abasement , and for the time of my office and ministery , and for the dayes of my flesh , wherin i haue voluntarily laid aside my greatnes ; i aym now at another thing ; there is a righteousnes , which i must performe , for which i haue descended frō heauen , & must descend , & be further abased thē thus yet vpon earth : therfore suffer now . by righteousnesse here is meant , not any speciall vertue , but generally perfection of all vertues , namely , whatsoeuer the law of god requireth ; for that is the rule of all righteousnesse . the fulfilling of all righteousnesse is perfect and absolute obedience vnto all gods holy constitutions and ordinances , according to those many precepts in scripture , as deut. . . take heed that yee doe all the commaundements and lawes that i haue set before you this day : and . , , and . , &c. this fulfilling of righteousnesse the law looking for at our hands in our owne persons , but being now impossible because of the flesh , rom. . god sent his owne sonne in the similitude of sinfull flesh , that the righteousnesse of the law might bee fulfilled in vs , not by way of inherency , but of imputation , not by doing , but by beleeuing . and this fulfilling of righteousnesse our sauiour here speaks of , wherby as a most obedient seruāt of god , & our surety , he was voluntarily subiected to all gods ordinances . thus to satisfy the law , he must be circūcised ; for that moses his law required : he would bee presented in the temple , luk. . , . as it is written , &c. at . yeeres he came vp to ierusalem after the custome of the feast , vers . . he was after this subiect to his parents , vers . . for so the law required : and hee that hitherto had fulfilled all legall rights and obseruances , now at this time must vndertake another , which was yet wanting . but what law or ordinance was there for baptisme , to which christ must be subiected ? it was decreed by the whole trinity , . that christ should bee initiated by this ceremony ; wherein also hee must manifest himselfe the author of all purity and cleanenesse . . iohn had preached it , and shewed the necessity of it by diuine authority . . hee would not onely subiect himself to his fathers ordination , but also for our sakes , the vertue of whose baptisme depends vpon his , as also giue vs helpe by his example , and therefore would himselfe doe that which he commaunded others to do . . christ as mediator and in our stead , was to be made our righteousnes , . cor. . . three vvayes : . in being made an offering for vs , by vvhich hee vvas to abolish our sin and curse , and by his most perfect obedience satisfy the vvhole lavv for vs. . by applying that righteousnesse purchased by his blood , vvhich els vve could neuer haue had benefit by . . by appointing and sanctifying meanes and instruments for that applicatiō , called the ministery of the spirit , vvhereof one branch is the lauer of water in the word . and thus as in our stead , hee stood in the general , bound by the wil and ordinance of god , in himselfe to sanctifie baptisme for vs. but why doth christ say , it behoueth vs to fulfill , and not , me , seeing neuer any but he fulfilled all righteousnesse ? in the righteousnesse , wherewith we stand righteous before god , are two things : . the merit of it , and whole performance ; and thus by his satisfaction and obedience , he alone procureth perfect righteousnes to his people : he trod the wine-presse alone , isa. . . he looked for an helper , & there was none . . the application of it in the meanes : and thus he takes in helpers , that is , the ministery of the word & sacraments , whose labour he vseth in the worke of reconciliation : and in this second consideration he takes iohn in with himselfe , who he also puts in minde of his duty , and so speakes in the plurall number . our sauiour seeth iohn in an error , because of his ignorance and want of consideration , hee suffers him not to lie in it , neither doth he imperiously checke and reproch him , nor stand vpon his will , sic volo , sic iubeo , — but vouchsafeth him a meek and modest answere , whereby . he labours to roote out his error . . to leade him into his dutie . . to leade vs into our dutie in dealing with weake offenders . . he answers him , to roote out his error : so hee dealt with peter , ioh. . . i will lay down my life for thy sake . nay verily ( saith christ ) i say vnto thee , before the cock crow , thou shalt deny me thrice . the like with nicodemus , ioh. . when he spoke most grossely and carnally of the high poynt of regeneration : so matth. . . to the two sonnes of zebede , who would sit at his right and left hand , and be aboue all the rest , it is not mine ( saith he ) to giue : and when the other ten heard this and disdained , vers . . how doth hee call them and teach them , not to make this vse of the others weaknesse , but learne to bee humble in themselues , and become each others seruant ? in whose steps we must tread , and bring our brethren our of their errors , by exhorting one another , and restoring one another by the spirit of meeknesse , gal. . . for . hereby we testifie our hatred of the euill , which wee seeke to suppresse . . it is a token of true christian loue to helpe our brethren out of sinne , whereas to let them runne on in error , not seeking to reclaime them , or restraine them , is a part of hatred and crueltie . leuit. . . thou shalt not hate thy brother , nor suffer sinne vpon him : as wee would not suffer our neighbour to runne into bodily harmes . . it is the right vse and dispensing of our gifts , whē we lay them out to the profit of our brethren . . christ leads iohn into his dutie most gently , which was to looke to his calling , and not pretend modestie , or reuerence to hinder him in the same . this was peters error , ioh. . . hee would not in modestie haue christ wash his feete , till christ tolde him that then hee must haue no part in him . oh then ( said peter ) not my feete onely , but my head and hands and all . god had called abraham to kill his sonne : he must not now pretend nature or pitie , or the promise , &c. to hinder him ; gods will and calling must bee his square : teaching . ministers to haue respect more to their calling , than to the greatnesse of any mans person : for . god sends them equally to all . . in the ministrie all are one . in the kingdome of god there is no difference : herein moses failed , exod. . . saying , who am i , that i should goe to pharaoh , & c ? his calling should haue bin in his eye , not pharaohs greatnesse . . again it teacheth , that whatsoeuer god commandeth , no respect of man must hinder vs from it . gal. . . when god called paul to reueale his sonne among the gentiles , immediatly he communicated not with flesh and bloud : so in our ministery we may not cōmune with flesh and bloud , but goe resolutely to worke , and say as nathan did to dauid , thou art the man ; nor forecast issues and successes , but doe our dutie , and leaue all vnto god. . in our religion for holding or not holding it , we may not eye man or the lawes of man , or goe by the perswasioe of man , but tread all that vnder our feet , as the three children and all the martyrs haue done . . in our common courses of administring iustice and equitie we must not respect persons , fauour or disfauour , but what gods word and a good conscience informed thence tels vs is our dutie , especially if a man haue taken an oath to a corporation so to doe . . our sauiour in the manner of his speech with iohn leads vs into our dutie , namely , when we are to deale with persons offending of ignorance , to vse all moderation and meeknesse , in informing and reforming them : wherein , . wee frame our selues to the commandement , gal. . . restore such as are falne , by the spirit of mecknesse : and . tim. . . instructing with meeknesse the contrary-minded , waiting if at any time they may be pluckt out of the snare of the diuell . . we tread in the steps of our sauiour christ , of whom it was prophecied , that he should not crie , nor cause his voyce to be heard in the streets ; a bruised reed he should not breake , isai. . . & . . when he was oppressed and afflicted , he opened not his mouth . how meekely answered hee him , that smote him vniustly , iohn . . if i haue euill spoken , beare witnesse of the euil ? and how meekly did he call iudas friend , comming to apprehend and betray him ? . wee manifest a notable fruit of the spirit , called the spirit of meeknesse , & hath in it the pith of loue , which when it accōpanieth a reproofe , it is that oyle , euen the precious oyle which breaks not the head , psal. . . . we take the course to doe good by reproofe ; whereas to reprooue with rancor and malice , seeking rather to disgrace , than to reforme the party , hath no promise , no good effect , pro. . . a soft answere puts away wrath , but grieuous words stirre vp anger : and . . a soft tongue breaketh the bones : and rom. . . a meeke and gentle behauiour heapes coles on the enemies head . see the example of gideon appeasing the men of ephraim , iudg. . , , . and abigail dauid , . sam. . but if iohn had sinned of obstinacy or wilfulnesse , christ would haue been plainer and rougher with him , as matth. . hee denounced many woes against the scribes and pharisies . for this is a rule of all reproofes , they must bee so tempered , as that the party reproued may be brought to a true sight of his sinne , and to be pricked in hart , if it bee possible : god himselfe doth so reproue , as he sets mens sinnes in order before them , psalm . . . if a man will still winke and shut his eyes , or goe on in contempt of god and his ordinances , hee must bee dealt plainly withall : a cold and perfunctory reproofe , such as eli vsed , will doe no good ; yet in this plaine reproofe there must bee such carriage , as the party may see himselfe rather reproued by god , than by vs : see . cor. . . againe , in that christ affirmeth , that he was to fulfil all righteousnesse , learne , that whatsoeuer the law of moses required to perfect righteousnesse , that christ fufilled in most absolute perfection , i came not to destroy the law , but to fulfill it . rom. . . christ is the end of the law , for righteousnesse to euery beleeuer . how did christ fulfill y e law ? he fulfilled , . the ceremoniall law by his one oblation of himselfe vpon the crosse : for then all of it had his end ; then the vale was rent . . the morall , two waies : first , in his owne person ; partly by his doctrine , in deliuering the perfect doctrine of the law , and clearing it from corruption : partly by his obedience ; both actiue , performing the whole , and euery duty concerning the loue of god , or our neighbour ; and also passiue , satisfying the curse due to transgression ; and partly by the conformity of his nature with the law , which onely hee ( since the fall ) hath , or can haue . secondly , in the persons of others he fulfilleth the morall law : . of the godly , . by imputation , rom. . . by the obedience of one , many are made iust : and this is by giuing faith to the elect. . by inchoation , and renouation of their nature by the spirit , writing the law in their hearts , ier. . . and making them to walke in his waies , ezech . . . but this fulfilling is weake , and onely begun in this life , wherein the best ( in their minds ) serue the law of god , but in their flesh , the law of sin , rom. . . . of the wicked , by executing the curse vpon them , and so they fulfill it in the condition of it , because they doe not in their conformity yeeld vnto it . but by what bond was christ tyed to fulfill the righteousnesse of the law ? galath . . . when the fulnesse of time was come , god sent his sonne made of a woman , and made vnder the law : made of a woman : that is , not begotten ; and made vnder the law , not borne vnder the law. for christ was , and is , the lord of the law , as the sonne of man is the lord of the sabbath , and by his nature ( as lord of the law ) is not subiected vnto it , but by meere and voluntary condition of will , abased himselfe , and subiected himselfe vnto it ; and not as a priuate person , but as a pledge and surety , and that in our stead representing the persons of all the elect : thus saith the apostle , he made himselfe of no reputation , and was made sin for vs , and a curse , &c. all which shewes , that it was a voluntary subiection , and a free-will offering of himselfe ; for else could it not haue been acceptable . neither may any man stumble at that common obiection , wherby they would make christ merit for himselfe , and all this fulfilling of righteousnesse to be necessary for himselfe ; because his flesh and man-hood was a creature , and ought homage to god as creator . i answere , the man-hood of christ is considered two wayes : . as seuered from the deity , and in it selfe ; and thus it owes all obedience to god : but . as from the very first conception , it was receiued into the vnity of the second person , and became a part thereof ; and thus it hath an eternall righteousnesse from the first moment , and is exempted from the common condition and obligation of all other men , and freed from the common bond of obedience . thus our comfort is euery way enlarged , in that christ did all for vs ; not by any such necessity of nature as wee , but by free choyce and election of will , by which his whole obedience was a free-will offering . heereby christ is concluded to bee perfect god : for hee cannot be a naked man , that can perfectly fulfill all righteousnesse ; and y t not for himselfe directly , but for all the elect : he is not only iust , but a iustifier , isa. . . by his knowledge . who could obserue all the precepts of the law ? who could vndertake vpon himselfe , and foile and ouercome all the curses of the law , due to the sinnes of the elect ? who could merit all the promises of the law , that they should be yea and amen to beleeuers ; but this second adam , our emmanuel , god with vs , and in our nature , as well as in our stead ? ier. . . the name wherby they shall call him , is , the lord our righteousnesse : and . . he that shall call her , is the lord our righteousnesse . and hee that can thus iustifie beleeuers , is god ; because hee can both merit , and impute a perfect righteousnesse , and by renewing their nature , and donation of the spirit , begin , and accomplish the same in themselues . secondly , obserue the goodnesse , perfection , perpetuity , and strength of the law , seeing christ must come from heauen to fulfill it ; not a iot of the law shall passe away , when heauen and earth passe away . how little doe men thinke heereof , that let passe the precepts , promises , and threats , as if they were things not at all concerning them ? whereas , if a man could ouerthrow heauen and earth , he could not diminish one tittle of the law. the wickedest wretch that liues , and sets his face against heauen , and glories in his defiance of the law , shall fulfill it in the curse and plagues of it ; as hee that will transgresse the lawes of the king by felony , shall fulfill the law in the penalty of death . thirdly , if christ haue fulfilled all righteousnesse , and satisfied gods iustice , then haue wee found comfort : . our whole debt is paid , hee hath payed the vttermost farthing for euery beleeuer : here is a stay to him that sees his insufficiencie & banquerupt estate . . if satan set vpon the beleeuer , and come vpon him for the breach of the law , which god will stand so strict for , here is a full answere , christ hath fulfilled all righteousnesse . fourthly , heere is a cannon and battry : . against all popish merit , and humane righteousnesse and satisfaction ; it must be christs righteousnesse that must be meritorious and satisfactorie ; his , who can fulfill all righteousnesse , which we cannot doe , neither neede to doe after him . . against all workes of hypocrites and vnregenerate ones , who being without faith in christ , all they doe is sinne , no fulfilling of righteousnesse . . against loose christians , who , because christ hath fulfilled all , will doe nothing : for , to whom christ fulfilleth all righteousnesse for iustification , he renueth their hearts , and giueth them his spirit , that they shall endeuour to fulfill the law ; not to satisfie for , or to iustifie themselues , but to testifie their thankfulnesse for such a free and vndeserued grace . further , as christ our lord had respect to fulfill euery duty that god had commanded him in his place and calling : so must euery christian housholder endeuour to do all the things that god hath enioyned him by vertue of his calling , generall or particular . deut. . . oh that there were such an hart in them , to feare me , & keepe all my cōmandements ! and ver . , . you shal not turn aside to the right hand , or to the left : you shall walke in all the wayes , which the lord your god hath cōmanded you . phi. . . whatsoeuer things are honest , iust , true , of good report , thinke on these things , and doe them . . the whole word of god calls for it : the law , whereof euery iot must be fulfilled , and the fragments of it gathered vp , curseth euery one that continueth not in all things ; and the gospell teacheth to obserue all things , math. . . . the worke of grace disposeth the heart and soule equally to one good thing as well as to another : the sound grace of regeneration changeth the whole man , and reneweth the whole nature with all the powers thereof . and indeede heere lyeth a maine difference betweene a sound heart and an hypocrite : one will seeme to doe many things with saul , but agag shall be spared ; yea , and can doe many things with herod , but will hold his herodias ; the other hath respect to all the commaundements , and hateth all the wayes of falshood . giue thy selfe liberty in some things , and in the end thou wilt take liberty in all . . the eye of the lord is vpon euery man , to watch him how farre hee is wanting in any good work , which he hath giuen him calling & meanes vnto , and as he is ready to commend the presence of any true grace , to encourage it : so taketh he notice of that which is wanting , partly to reprooue the want , and partly to prouoke vs to the purchase of it . thus he testifieth of many of the kings of iudah , who were highly commended in some things , but failed in others ; either the high places were not taken away wholy , or some league was made with gods enemies , or some forgetfulnesse ouertook them : so the spirit in the new testament , writing to the churches , speaketh plainely , i know thy workes , &c. but this i haue against thee , this thou hast , and this thou hast not . . as it yeelds thee comfort of soundnesse here , so it aduanceth and furthereth thy reckoning , and prepareth a comfortable account for hereafter . how rich might a man be in good workes ? what an haruest might hee make account of ? what a crowne of righteousnesse might he expect , that were carefull in this endeuour to looke to doe one duty as well as another ? . this was the commendation of sound christians in time past : zacharie and elizabeth walked in all the ordinances of god without reproofe ; first , they framed their liues to all gods commandements , and then they are said to keep them , or to walk in them . . because christs keeping of them was imputed to them . . because themselues were renued by the spirit to keepe all , not legally in the perfect act , but euangelically in the endeuour to keepe them , and griefe in failing . thus paul encourageth and commendeth the romanes , chap. . . that they were full of goodnesse ; and dorcas , act. . . that she was full of good workes . wee must therefore account the whole word of god our rule of life , as well as the ten commandements , and so respect greater duties in the first place , as we neglect not the least : for , is not euery word of god a binder of conscience to obedience or to punishment ? no man can be an imitator of christ herein , that is not diligent to know the whole will of god in the scripture , and conscionable to subiect himselfe as well to one precept as to another : the word bids thee , thou shalt not kill , steale , commit adultery ; the same word bindes thee to all particular duties of mercy , of iustice , of sobriety ; the same word bindes thy eyes from vnlawfull lookes , thy tongue from guilefull or corrupt speech ; yea thy thoughts are not free , but ought to bee kept in full conformity with the will of god. secondly , this serues to reprooue lame and cripple christians , hauing at most , but one leg to walke vpon , and that very impotent . some content themselues with opinion of religion , and hope they walke with god , in publike and priuate duties , which care they are to be set forward in ; but in dealing with men iustly , discreetly , and conscionably , heere they faile : they separate those things which god hath ioyned . others , so they walke ciuilly and honestly , so as man cannot reprooue them , are safe enough ; the care of religion is wholly cast off , as if the duties of religion and ciuility were at warres , and could not both lodge in one house , or heart . but this lesson binds on thee a care of all duties , both as a man , and as a christian. the magistrate must be both a good magistrate , and a good man : if hee administer iustice , and neglect religion , he may bee a tolerable magistrate , but a vile man : if he shall thinke that he is onely a patron of equity , and not set out as a pattern of piety , and a fore-man in all good exercises , hee hath not yet learned to tread in the steppes of godly magistrates , whose chiefe care was to leade others the way to the temple : if he shall thinke , that the building of the church , the discountenancing of sinne , the encouragement of the godly , belongs onely to the minister , and he will haue no hand in this businesse ; we may with the scripture conclude him to be neither a good magistrate , nor a good man. the minister must not only be a good preacher and diligent , but a good man , mercifull , sober , watchfull , heauenly-minded , humble : for , hee that teacheth another , should not hee teach himselfe ? and as his gifts are aboue ordinary mens , so his care must bee in them all , to testifie himselfe both a good minister , and a good man. priuate men , who professe the teaching of grace , must learne to liue soberly , iustly , and godly in this present world . it were infinite to shew the particular duties in their seuerall rankes , all which must haue place in christian life : onely consider , that there is no man , which is not bound , . to all duties of religion and godly life . . to all duties concerning outward righteousnesse , which all men claime . . to all speciall duties charged vpon him by vertue of that society , wherof hee is a member , whether church , common-wealth , or family . and for the better performance of them all , obserue these rules : . make conscience of this duty , as knowing that omission of duties , and failing in them , shall receiue sentence against them , as well as commissions : depart from mee , for yee haue not done these and these things . . looke what thou art called vnto ; and in thy calling , what is most needfull and necessary , and that doe ; wisely preferring the generall calling , before the speciall , and heauenly things before earthly : as for other mens matters , meddle not vncalled ; and for things lawfull , if not so necessary , bee not so conuersant in them . . keepe thy selfe in a readinesse to euery good worke , both in respect of thy selfe , and others : know that thou hast alwayes one iron in the fire , a soule to saue , an election to make sure , which requireth all diligence : and now is thy day , thy tide , thy tearme-time ; thou maist not slacke thy opportunity : and for thy brethren , if thou canst doe them good to day in soule or body , delay not till to morrow . say not vnto thy neighbour , goe , and come againe , and to morrow i will giue , when thou hast it by thee , prou. . . this may be the last day of doing thy selfe , or others good , and therefore accept it . . hee that would fulfill all , must not onely take occasions offered , but euen seeke them , and watch them , as being glad to obtaine them . so did the patriarkes , they watched at their gates , to whō they might shew mercy , and ran a farre off to force them to accept it : so should the sonnes of abraham seeke out to relieue christ in his members , those that are truly poore indeed : heere is a note of a cheerfull christian , when loue and mercy flow from him , and are not forced . . so contriue thy course and businesse , that neither duties of piety hinder the duty of thy calling , nor these stand in the others way . god is a god of order , and hath not appointed one duty to destroy and eate vp another , but to feed and strengthen one another . eccl. . . the heart of the wise knowes time and iudgement ; knowes how to subordinate duties , and not make them opposite : the heart of the wise will forecast for the sabbath afore-hand , and so order the weekes businesse , as the lords sabbath bee not encroched vpon . the heart of the wise will so husband opportunities , and manage the affaires of his calling , that the priuate seruice of god in the family shall not be interrupted : as prayer , reading , &c. which is often omitted through want of prouidence , which would haue allotted time for it , which some domesticall distraction hath deuoured . the heart of the wise will order times and seasons , as there shall bee place for euery good worke in the weeke day , and especially for the best workes ; as if there bee a publike exercise of religion , it were hard if a good heart could not gaine one houre in the weeke-day to watch with christ ; if it were any thing else , which went with the streame of corruption , as to any gaming , sporting , or some vnwonted occasion , twice as much time would either bee redeemed , or insensibly lost . doc as you doe in your trades , in this trade of godlinesse : many seuerall businesses belong to euery trade , yet a wise man so casts them , as one crosseth not , but helpeth forward another . . see that no time passe thee , of which thou canst not make a good account : hast thou so many things to doe , and lettest precious time slip and doe none of them ? . pet. . . passe the whole time of your dwelling heere in feare , and , redeeme the time , because the dayes are euill . there is no time , wherein god and thy neighbour , or thy selfe , the church or cōmon-wealth , or thy family , or the saints abroad call not for some dutie from thee ; and canst thou stand idle in the vineyard , hauing so much worke before thee ? hast thou all righteousnesse to fulfill in endeuour ? and canst thou finde an idle time to intend no whit at all ? oh lay vp these rules , and they will be excellent helpes to set thee forward after christ , till in the way that himselfe hath appointed , thou commest vnto him to receiue the fruit of righteousnesse . then he suffered him . sect. . iohn hearing christ giue such a sound reason for his fact , he disputeth no longer , nor resisteth , but cheerfully admits him to his baptisme : for . now he knoweth that whom he beleeued firmely to be the sonne of god and sauiour of the world , all his commaundements and preceptsmust needs be iust , wise , and onely good . . his spirit could not but reioyce , that he would vouchsafe him to bee the minister in his fulfilling this part of righteousnesse . . he is now in expectation of that promise to be accomplished , ioh. . . and to see the spirit visibly descend vpon him , which was as glorious a sight , as any mortall eye could euer behold , & therefore vndoubtedly he now most willingly permitted him . whence note the singular modesty of this holy man , hee yeeldeth vp his error at the first ; so soon as christ letteth him see it , and teacheth vs , that it is a point of christian modesty to be willing both to see our error , and to forsake it vpon the sight of it . iob was so desirous to see his error , that he would learne it of his seruant and maid , cha. . . and seeing his error , chap. . . he professed thus of himselfe : once haue i spoken , but i will answere no more , yea twice , but i will proceed no further . the like we see in dauid , when abigail met him and perswaded him from his purpose , . sam. . . blessed be the lord that sent thee , and blessed bee thy counsell , and blessed bee thou that hast kept mee from bloud . thus did the israelites at at the counsell of obed the prophet , concerning the spoiles and captiues , . chron. . , . . this is a signe of humility , to be ready to acknowledge humanity and weakenesse : pride will not giue ouer a conceit . . it is a note of the loue of truth , which a man magnifieth in his iudgement and practice with denying himselfe . . continuance in a knowne error , addeth wilfulnes to ignorance , and when men see and wil not see , god giues them vp to hardnes of heart , isa. . , . and to strong delusion , . thess. . . the lord noteth it for the way of the foole , to bee wise in his owne eyes , and that there is more hope of a foole then of him that will leane to his owne counsell . first then , in hearing the word , bring teachable hearts , which is the way to profit in gods wisedome : for , hee teacheth the humble in his way , psal. . . and the wise in heart will receiue commandements , prou. . . and he that heareth counsell , is wise . consider how dangerously moses replied vpon god againe and againe , till the lord was very angry : and so did peter once and againe , ioh. . , . till christ told him in earnest , that if he washed him not , he should haue no part in him . therefore let all flesh stoope to the wisedome of god in his word . secondly , this conuinceth the obstinacie of men , who hold it a poynt of wit and learning , to defend euery nouell opinion they take vp , and not yeeld an inch to any man what euer bee brought to the contrary . and indeed if a man bee resolued to hold and maintaine an error , hee will be hardly ouercome : for the diuell and his own wicked heart will suggest words and colour ; as for substance and soundnesse they care not , the contention is for victory , not for truth : but all this is the way of one wise in his owne eyes : a proud folly , an ignorant learning , leading into strength of delusion . this folly is now set on horsebacke , as the numbers of strange questions ( not in ceremony or circumstance ) but in the substance of religion , daily forged out of conceited braines , doe witnesse : and it is the vnhappinesse of many a man ; that he cannot rise into request , but by the fall or foyling of some truth or other . thirdly , priuate persons especially must take heed of stifnesse in opinion ; a spice of pride , and the mother of schisme : not to be reeds shaken with the winde in fundamentall and more necessarie poynts grounded in scripture , but in things controuerted and of lesse consequence to beware of vngrounded conceits , to suspect their iudgemēts and be of the yeelding hand to better reason : and for this let iohn be an example . but alasse ! many are so stiffe and wedded t●●●●nions , as neither priuate 〈◊〉 ●ublike persons can stirre 〈◊〉 out of them . vers. . and iesus , when hee was baptized , came straight out of the water , and loe , the heauens were opened vnto him , and hee saw the spirit of god descending like a doue , and lighting vpon him . sect. . now followeth the solemne inuesting of christ into his office by three wonderfull and admirable effects : first , the opening of the heauens : secondly , the descēding of the holy ghost in a visible shape vpon him : thirdly , his fathers voyce concerning him . but first it is said , that christ , so soone as hee was baptized , came straight out of the water , and this not without iust reason : for . whereas iohn in his baptisme of others preached vnto them , and admonished them to looke to their faith and repentance , and before they came out of the water , instructed thē in the doctrine of baptisme , and exhorted to bring forth fruites worthy repentance , vers . . so as they were stayed awhile ( as it seemeth ) after their baptisme , christ presently ascēded ; where iohns wisedome is commended in putting difference betweene the person of christ and others : he knew , that though christ must be baptized with his baptisme , yet he needed not his instruction : and teacheth ministers wisely to see into the estate of their people , that they performe duties to them according to their seuerall necessities . . it sheweth the willingnes of christ to vndertake his office ; he staied no longer than he must needs : and indeed all his obedience was most voluntarie , teaching vs also to make haste , & not delay in doing the worke which god hath committed to vs. psal. . . and ver . . i will runne the way of thy commandements when thou shalt enlarge my heart : we loue quicke seruants , and so doth god. . christ stayed not in the water , but hasted to receiue the spirit promised in his baptism , and teacheth vs not to stay in outward washings , but hasten our selues to the spirit , without which , all externall washings auaile nothing : it is meet to vse the outward meanes as christ did , but not to stay in them : for , further than the spirit accompanies them , they are but dead and powerlesse . . this speedie comming out of the water , was a type of his rising from vnder our sinne , which his baptisme washed away , and of ours in him . againe , the euangelist luke hath another circumstance , chap. . . that christ as he was baptized , did pray . it is vndoubted , that christ both before , and in the time of baptisme , did lift vp his heart in requests vnto his father ; but now the euangelist recordeth , that so soone as hee was baptized , hee composeth himselfe vpon the banke of iordan , to solemne and humble prayer , both in respect of that which he had done , and that hee was further to doe . for the first , he was now baptized , and in regard of that hee prayed , and teacheth vs , . in that hee first was baptized , and then prayed , that wee must be first cleansed and sanctified , and then pray : men must lift pure hands with pure hearts in euery place , god will not heare sinners ; hands full of blood , and an heart full of hypocrisie , make prayer abominable : therefore wash you and make you cleane , and then come , and we will reason together , saith the lord , isa. . . . in receiuing the sacrament , a holy heart knowes that hee hath to doe with god , and lifteth it selfe aboue sensible elements ; it labours to approue it selfe to god , and lookes not at men , but at god and his couenant , and renewes it selfe with faith , repentance , & inuocation . . in that christ goeth to god for a blessing vpon the sacrament receiued , we learne that all the grace , holinesse , and efficacie of any sacrament is to be obtained , continued and encreased by the meanes of prayer . for the second , christ prayed in respect of that hee was to doe . . hee was now to be declared that great prophet of his church , deut. . . and the whole ministry of the new testament was now to be deliuered and consecrated in him , & therfore vndertaking this great worke , he goeth to his father for blessing and successe in it . . he was now in a solemne manner by sundry testimonies from heauen , to be set apart for the worke of redemption , and the saluation of man being lost , a ministry which men and angels were all too weake for : and no maruaile if he pray to his father for sufficient strength and grace to vndergoe the same . . he knew that the heauens were to be opened , and therefore he will be in prayer , to shew the power of prayer , that it pierceth the heauens , and entreth the presence of god , and preuaileth for blessing . . the spirit was to descend vpon him , and therefore hee would be in prayer , to teach vs , that the prayers of gods children are of that force , that they bring downe the holy ghost with all graces vpon earth ; as else-where it is said , if you that are euill , can giue your children good things , how much more will your heauenly . father giue the holy ghost to them that ask him ? . god the father was to testifie of him as hee neuer did of any : christ would be apart at prayer , not only that the people should not mistake the person , on whom the spirit descended , and the voice was vttered , but also that wee might note , that faithfull prayer doth cause god to giue some euident testimony or other vpon those , with whom hee is well-pleased : for prayer from time to time hath procured gods louing fauour to his children , and the fruites of it in all necessary blessings , spirituall and temporall . now , in that christ here vndertaketh his office , and the sacrament with prayer , we learne , that whatsoeuer we take in hand , wee must reuerently and religiously vndertake it with prayer , but especially two things aboue other : . the parts of gods holy worship . . the duties of our callings : in both which our lord goeth here before vs in example . shall christ doe this , and haue not we more need ? first , the parts of gods worship . . we are to come into the glorious presence of god , who is of pure eyes , and cannot behold wickednes , habak . . . but requires holinesse and purity in the worshippers of him : for , what hast thou to doe with my law and ordinances , who hatest to be reformed ? he will glorifie himselfe in all that come neere him ; and therefore wee ought not to come without leaue , reuerence , preparation , and prayer . . if wee consider the vanity and profanenesse of our nature , the wandring of our hearts , and thereby our vnfitnesse and disability in gods seruice , we shall plainly see , that we haue neede to looke to our feet , and to get grace by prayer , that we may be pleasing in his sight . secondly , the duties of our callings . col. . . whatsoeuer yee shall doe in word or deede , doe all in the name of the lord iesus , giuing thankes to god : a generall rule for all the actions of thy calling , yea , of thy life , and for all the words of thy mouth , is this : begin with christ , and end with him , that it may be to his glory . this prayer hath two parts : . petition before , whereby especially in the beginning of the day , & the work of it , a christian craues gods assistance , blessing , & acceptance . . thankesgiuing at the end of the day , & of his labour , for his calling , for the free vse of it , and gods blessing in the successe : both are necessary ; . because euery creature of god , and euery ordinance , is sanctified by the word & prayer , . tim. . . the word sheweth the lawfulnesse of the duty to be done , and directeth vs in the right manner , meanes , and ends in performance : prayer serueth to obtaine blessing and successe ; for nothing can further be blessed vnto vs , then we receiue the blessing thereof from god ; and wee can looke for no blessing which wee pray not for . consider well , and you shall see all gods promises runne with this condition : whatsoeuer we would haue god to doe vnto vs , our sauiour tels vs we must aske it in his name ; whatsoeuer yee shall aske in my name , it shall be done vnto you : whatsoeuer we would haue god to giue vs , wee must not expect it out of the same condition , aske and it shall be giuen you . psal. . . call vpon me : there is the commandement : and i will heare thee : there is the promise . . such is our weakenesse , as when we doe any thing the best we can , we had need to pray to doe it better , and for pardon that we haue done it no better : which if it bee true in externall things and duties , wherein we are better acquainted , much more in spirituall , wherein our ability is much lesse . . we neuer receiue so much fauour from god , but we still stand in need to craue more , nor neuer so little , but that we haue much to be thankefull for . this doctrine serues to reproue such as content themselues with the worke of gods worship , that come to the word and sacraments , but beg not a blessing of god before-hand , whereas christ himself contented not himselfe with the outward meanes , but prayed for a blessing : and this is the very cause why men find so litle taste , strength , and power in these ordinances , because gods blessing goes not with the meanes ; and therefore it is sundred from his own ordinances , because it is not asked . is it any maruell , that whē mē come carelesly , carnally , and profanely , without reuerence & religion to the exercises of religion , that they goe away as brutishly as they come , and the longer they thus profane gods holy things , the more senslesse and incurable they grow by them , more hardned and hopelesse ? what good hath many a man gotten by customable comming to the word and sacraments many yeeres together ? for their knowledge , babes may pose them in principles ; for their conscience , we may as soone preuaile with children of three yeeres old , to sit reuerently and attentiuely , as some of three or foure score , who in the morning are so sleepy , as it were fitter they were at home in their beds , or take order to bring their beds with them ; and for their profitablenesse in their places , or reformation of any thing in publike , or in their priuate families or their owne persons , god nor man can see no such thing . now would i aske these men as old as they be , how often they can remember they haue humbled themselues before god , that he would blesse the word vnto them , and them to vnderstand it , and make conscience of it , to reforme their wayes , to comfort their consciences . alas dead men ! this is a strange motion to them , and now wee conclude , no blessing asked , none obtained , but a curse accompanied them further to harden them : whereas humble & feeling prayer would haue opened the heauens , and fetched downe the spirit to haue accompanied the ordinance ; and so some testimony would haue bin seene , that god had been better pleased with them and their worke . they may likewise see their errour and reforme it , that attempt the ordinary duties of their calling , without calling vpon god for a blessing ; whereas it is prayer whereby all needfull things are obtained , both publike and priuate , for our selues and for others , belonging to this life , and the life to come ; and the neglect hereof is the cause why many men thriue not , but rise early , goe late to bed , and eate the bread of carefulnesse , either in vaine , or else get money and put it in a broken bagge : and all is , because they humble not themselues morning & euening with their family , for a blessing on their labours , and neuer pray but coldly , and for custome , and that in the church onely . if some mans conscience now tell him , that although hee hath neuer vsed this course of prayer with his family , and yet hee thriues , and prospers , and his worke goeth well enough forward : to him , i say , . that he holdeth nothing that he hath , by any speciall fauour of god , but by the generall prouidence whereby he feeds the bruit creatures ; and all this while god hath no more respect of him than of them . . he holds nothing by vertue of any promise , not being in christ : for whatsoeuer god hath promised , he applieth it in this meanes of prayer , and not otherwise . . wealth and prosperity beeing not had , or held by vertue of any promise of god , nor yet in the meanes of god , is so farre from being a blessing vnto him , that the curse of god abides him and it ; hee by it corrupts himselfe , hardens his heart , withdrawes it from god , drownes it in the things of this life , and is to be drawne to a reckoning for his vniust vsurpation . thirdly , let this example of christ , vndertaking all his actions with prayer , somtime publikely , sometime priuately ; yea his whole passion , as in the garden often and feruently , mooue vs to accustome our selues to this duty : for , . heerein lies a difference betweene the child of god , and a worldling , betweene a sound christian , and an hollow hypocrite : the one walketh with god , lifting vp his heart to god in holy meditations and prayers continually , as iust occasion is offered ; and therefore by this title the scripture describeth true christians , act. . . and paul saluteth all the faithfull that call vpon the name of the lord , . cor. . . the other are noted , psal. . . by this marke , they call not vpon god. prayer is as the breath , whereby wee know whether a man liue the spirituall life or no : a child that cries not , is dead and still-borne , as we say ; no prayer , no breath of the spirit , & no breath , no life . . our owne benefit calleth for this duty ; all good comes vnto vs by reason of the great power of prayer , which auaileth to set heauen open , to bring down the spirit , to pacific god , and appease him being offended . we see what great and extraordinary things the saints haue obtained by prayer ; moses , elias , &c. and lest we should thinke that these examples appertaine not to vs weake and silly men , the apostle iames vrgeth this as an argument to force vs to prayer , by the practice of eliah , who prayed that it might not raine , and it rained not in three yeeres , &c. not that we should pray so , that it may not raine for so many yeres together ; but , if the power of prayer bee so preuailing with god , that therefore wee should be much and often in this duty : and surely he that can pray well , can want no good thing , needs feare none euill . . it is a notable fence against sinne : for , as the more sin preuailes , the lesse can a man pray ; so , the more he prayes , the lesse is he ouertaken with sinne . when the true man is assaulted , if he cry for helpe , the theefe runnes away ; and so doth sinne , ( a theefe which euer doggeth and besetteth vs to rob vs , and steale away grace ) if we can cry mightily to god. . acquaint thy selfe with god ; for the times come when nothing will stand by thee but his helpe ; and therefore vse prayer , to be familiarly acquainted with him : know him now in the time of thy prayer , that he may know thee in the day of thy distresse . and lo , the heauens were opened vnto him . sect. . now it followeth , that wee speake of those three admirable euents , which followed the prayer of christ : . the sensible opening of the heauens . . the visible descending of the holy ghost . . the audible voice of god the father , witnessing to many , both eye and eare-witnesses , the solemne instalment and induction of christ into his office and worke of mediation and ministery : wherein wee must know , that as there neuer was in all the world so high and excellent an office as christs was : ( for , the greatest of kings , and the high priest , who yet were with great state and obseruation anoynted and deputed to their offices , were but shadowes of this : ) euen so god would haue christ entred into it with such magnificence and glory as neuer man was , nor creature is capable of . as the coronation of a prince , with what glory , pompe , and sumptuousnesse , euen to admiration , is hee brought foorth with his nobles and subiects ? but all this is but earthly glory , from earthly men , to an earthly king : but now at the coronation of the prince of peace , god sets himselfe from heauen to honour it ; and for this purpose he doth more familiarly , and yet more gloriously reueale himselfe vnto all mankind , then he had euer before done from the creation of the world ; and neuer was any ceremony in all the world so honoured , as this baptisme of christ was . the ancient sacrifices of gods institution were honoured by manifest signes of his gracious presence , as by the fire which came from heauen continually to consume them : the arke was honoured with speciall signes of his glorious presence , sitting betweene the cherubims , answering by oracle and voice , vnto cases propounded : the temple it selfe at ierusalem , at salomons prayer and dedication , was filled with the glory of god , manifested in that cloud that filled the house of the lord , . kin. . . and this cloud still watched ouer the tabernacle , exod. . . but these were all but shadowes to this , wherein the lord did not cloud and vaile his presence , or reueale his presence in some signe , but the diuine maiesty manifested it selfe distinctly , as we may say , in person , yea in the distinction of all the three persons , the father testifying his delight in his deare sonne , the sonne standing in iordan , and receiuing his fathers testimony ; and the holy ghost descending in the visible shape of a doue . from whence is notably grounded the doctrine of the blessed trinity of persons , in the vnity of diuine essence , because they be so really distinguished , although they cannot bee separated . but the word trinity , is not to be found in the scriptures . yet the doctrine is , if not according to the letter , yet according to the sense . mat. . . in the transfiguration of christ , the sonne standeth , the father by his voice witnesseth , and the holy ghost ouershadowes him in a cloud , as heere by a doue . so matth. . . baptize them in the name ( not names , to note the vnity ) of the father , sonne , and holy ghost . and . cor. . . the grace of our lord iesus christ , and the loue of god , and the communion of the holy ghost bee with you all . besides , there is expresly the word three , frō whence trinity comes , . ioh. . . there be three that beare witnesse in heauen , the father , the word , and the holy ghost , and these three are one . so also gal. . . god sent the spirit of his sonne into your hearts . which is worthy to be by the way obserued , as against sundry other damnable heretikes , so especially against the iewes at this day , who hold an indistinct essence in the deity , without distinction of persons : and secondly , against the wicked arrians , who deny the sonne of god to bee begotten of the essence of the father , and to bee coeternall and coequall with him ; they hold him to be meere man , onely borne without sin , and receiuing the spirit beyond measure ; and in all those places , where he is called god , they vnderstand it god by office , not by nature , as the magistrate is called god ; and by this equiuocation they can deceiue the magistrate , and professe ( namely in this their sense ) that they verily beleeue him to bee god , and yet meere man. but this place , and many other assume him into equall dignitie with the father and holie ghost , as wee shall further see in the fathers testimonie of him . in the opening of the heauens consider . how they were opened : . why they were opened . for the former ; not the whole heauens , but a part , and that part ouer the earth where christ prayed in the banke of iordan , and not to all the people of the earth , but to those onely that were present with christ , were the heauens opened : and therefore it is said , the heauen was opened vnto him , not ( as some say ) to iohn , but to christ : for so the phrase is vsed , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , visae eis linguae , i. supra eos . the difficultie is in the manner . some think it was but an apparition in the aire , because the densitie of the heauens ( as philosophie teacheth ) cannot admit of any diuision in the same . but this is vnlikely : for in apparitions the eye is easily deceiued by thinnesse or thicknesse , neerenes or remotenes , light or darknesse of the parts of the heauens and clouds : now god would not haue so notable a confirmation of christs calling stand vpon the credit of a thing so liable to deceit as apparitions be . againe , this was a miracle , by which christs office was exalted , and therefore goes beyond nature , and it is absurd to limit so transcendent a power within the rules and hedge of nature . others of the fathers , whom some schoolemen follow , think that there was no alteration in the heauēs to the bodily eye , but it was a meer vision , which none but christ saw , and that not with the eyes of his body , but of his minde , such a vision as ezekiel and steuen saw . but this is not so : for first , to the eyes of christs minde heauen was neuer shut . secondly , mark. . . hee saw the heauens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouen , a word vsed in things really done , and vsed of the rent garment , luk. . . and of the vaile of the temple , which was rent in twaine . thirdly , the other signes were really and sensibly done , the spirits descending visible , and the fathers voyce audible and sensible , which are things of greater difficultie to conceiue as wee shall see : and , visible and sensible were they not so much for christs , as for iohns and the peoples confirmation that stood there . it seemeth therefore to bee true , that the heauen was sensibly diuided and rent in twaine , euen as the earth was when korah and his company were swallowed vp . this is not vnreasonable to conceiue , if wee consider that the lord might well doe as much for his sonne , as he had formerly done for his seruants . henoch , in his body as wel as in his soule , was taken vp into heauen : here either the heauens must diuide themselues , or one body must pearce and penetrate another , which euen glorified bodies cannot doe . eliah , when elisha prayed him that his spirit might be doubled on him , answered thus , thou askest an hard thing , yet if thou see me when i am taken from thee , thou shalt haue it so , . king. . , . and elisha saw him when he was taken vp into heauen by a whirlewinde , and consequently saw the heauens diuided to receiue his body now glorified in the act of translation . when christ had accomplished his whole ministery , act. . . while his disciples beheld , he was taken vp into heauen ; they did see the heauens opening themselues to receiue his glorious body : and shall we think it absurd , that according to the letter of the scripture , his father should enter him into that ministery by a sensible opening of the heauens ? as easie it must bee for god to doe this , as to make the sunne stand still , the sea runne backe , yea the sea to diuide it selfe and stand like a wall for the defence of his people . and , that he thus did , it is plaine , because this serueth for the greater confirmation , and glorie of the businesse in hand , which aboue all other the lord set himselfe to aduance & commend to the world . now in the second place , the reasons why the heauens were opened , were sundry . . to manifest the truth and certaintie of the other signes which followed , that seeing the heauens opened , they might not conceiue , that either the doue or the voyce came from any other place . . to shew that howsoeuer christ stood there as a weake man , and in similitude of sinfull flesh , yet he was the lord from heauen heauenly , of whom was verified , ioh. . . hee that is come from heauen , is aboue all . . that as his person , so likewise his doctrine was diuine and heauenly , ver . . he whom god hath sent , speaketh the words of god : and this was the speciall worke of his doctorall office , to reueale the will of his father . and io. . . no man hath seen god at any time , the onely begotten sonne , which is in the bosome of the father , hath declared him . the power also and grace , whereby he wrought miracles , was not from beel-zebub , but from heauen . . to shew that his office , into which he was now entred , was and is to open heauen again for vs , who by sinne had shut it against our selues ; he hath made our way vnto y e throne of grace . and thus this second adam standeth in opposition with the first ; he shut vs out of paradise : a token that we were shut out of heauen : but this lets vs into the paradise of god againe . the heauens are opened by his passion , not by his baptisme , heb. . . they are opened by his death as by a common cause , which must be specially and singularly applied , and that is by baptisme : therefore it is said , rom. . , . we are baptized into his death ; that is , to haue benefit by his death . . note hence , that christ by fulfilling all righteousnesse , hath set heauen open vnto vs , and consequently , the iustification of a sinner , is not onely by the obedience of his passion , but also by his actiue obedience in fulfilling the law : for , . the whole summe of the law , is , to loue god with all the heart , &c. which if we performe not in our selues , or in christ , then the whole law is abolished , whereof euery iot must be accomplished , math. . and christ came not to destroy the law , but to fulfill it . . the sanction of the law ( cursed is euery one that abideth not in all things ) cannot be auoided , if all those things be not done in our selues or our surety . . there are two parts of iustification : . remission of sinne , which is by the blood of christ , which takes away all sin . . imputation of christs righteousnesse : neither can the one stand without the other , as . cor. . . hee hath made him sinne that knew no sinne , that we should be made the righteousnesse of god in him. and this meetes with their maine obiection , that when sin is taken away , the law is fulfilled , and the sinner acquitted and iustified : for that is not true ; for a sinner is not iustified when sinne is abolished , vnlesse iustice be added . sinne must be couered indeed , but that is but fulfilling of halfe righteousnesse , vnlesse righteousnesse be imputed , rom. . . he was deliuered for our offences , and was raised againe for our iustification : where iustification is farre more then remission of sinnes . . the words of scripture are plaine , rom. . . by the obedience of christ many are made righteous : and . . christ is the end of the law for righteousnesse ; and not only to remoue vnrighteousnesse . as for all those places , wherein it is said , that christ hath purged all sinne with his blood , &c. they are to be meant exclusiuely , in respect of the blood of beasts or any meritorious workes of men out of christ , but not to exclude the meritorious actiue obedience of the sonne of god. . hee that is circumcised , is bound to keepe the whole law. obiect . that was to make him a fit sauiour . answ. no , but that hee might redeeme them that were subiect to the law , and that they might receiue the adoption of sonnes , vers . . hee speakes plainely of christs actiue obedience . we will conclude with bernard , totus mihi datus , totus in meos vsus expensus est . when i can haue too much of christ , i will renounce his actiue obedience ; but if by fulfilling all righteousnesse , he hath opened heauen , i will lay fast hold vpon all his righteousnesse to bring mee thither . secondly , hence wee note what we are to thinke of the doctrine of christ , who came from heauen , and spake from heauen . heb. . . in these last dayes god hath spoken to vs by his sonne , and therefore our meanes of saluation are great and glorious ; the onely begotten son , which is in the bosome of his father , hath reuealed the fathers will vnto vs. naturall light hath manifested much of god to many men ; supernaturall light hath made him more manifest , both by the deliuery of the law , and the promises of the gospell concerning christ to come , whereby the iewes saw god after a sort through the vaile of types and shadowes , but did not see him clearely and perspicuously , till christ was manifested in the flesh , who was in his person the brightnes of his fathers image , and in his office the chiefe doctor and teacher of his church . whence it followes , heb. . . that if they escaped not , who refused him vvhich spake on earth , much lesse shall we , if we turne from him that speaketh from heauen : and . . if the vvord spoken by angels was stedfast , &c. how shal we escape , if wee neglect so great saluation , which was first begun to be preached by the lord , and is confirmed to vs by them that heard him ? obiect . oh , if we should heare christ speake from heauen , wee would obey . answ. the doctrine that we bring , is from heauen , heauen opened it selfe to giue confirmation to it , the same it is which christ taught , which the apostles receiued from him , and we from them ; and of vs , holding our selues to the apostles doctrine , our sauiour saith , hee that heareth you , heareth mee . with how great danger therefore doe men refuse and turne away from our doctrine ? how shall they escape , that refuse doctrine from heauen ? a iust thing it is , that they be giuen ouer to satanicall and hellish delusions , who refuse doctrine from heauen . . this opening of heauen being a signe of that which christ had done , affoordeth speciall comfort to all the members of christ , in that heauen being shut against vs by our sin ( for into it shall no vncleane thing enter : ) christ hath set the gate of it open vnto vs againe ; hee hath made a way , and as it were a thorow-fare betweene heauen and earth . by him ( saith the apostle ) all things in heauen and earth are gathered into one , ephes. . . and col. . . he hath reconciled to himselfe through him all things , which are in earth and in heauen ; that is , all elect and beleeuing men on earth , and the blessed saints and angels in heauen : and this followes , that in the former verse , where christ is called the head of all things ; being the head of his body , hee hath made a passage both for himselfe and his members . how doth christ open heauen for vs ? oh that we could see such a sight ! christ openeth heauen : . by the merit of his obedience vnto the death ; so saith s paul , col. . . by the bloud of his crosse he hath set at peace all things . meditate on his death . . by the donation of his spirit , who worketh faith in the heart of gods child ; which is as an hand wherby christ with all his benefits is receiued , and a mouth whereby he is eaten ; so is it an eye cleered to see thorow the clouds god sitting in his glory , vpon the propitiatorie and mercy-seate , and sometimes vpon the throne of his iustice . heb. . . by faith moses departed egypt , and feared not the fiercenesse of the king , but endured as one that sawe him that was inuisible . by faith henoch walked with god , hee had him euer in his eye , heauen was euer open and vndrawne vnto him . iose●h saw on the throne of his iustice , and said , can i sinne and doe this great wickednesse against god ? thus the godly in this life haue heauen after a sort opened , so as they haue god euer present with them . steuen being full of the holy ghost , saw heauen open ; get faith , and thou shalt see it open too . . by the benefit of his intercession , ioh. . father , i will , that where i am , they also be to behold my glory . now he was heard in all that he prayed for , so as by vertue of the merit of his intercession , all the elect shall be gathered in soule and body into heauen after this life . this same key openeth heauen to our prayers , and persons . heere is the comfort of the godly , that whereas the first adam hath shut heauen on them , and set hell wide open , and armed all the creatures against them : this second adam hath opened heauen againe and reconciled all things ; there is now passage from man to god , from earth to heauen , by the prayer of faith : and betweene god and man , while hee heareth prayer and bestowes heauenly blessings : a passage for the spirit , and for gods helping hand in trouble ; there is a beaten way betweene heauen & earth , in which gods angels are continually mouing as diligēt ministers to the heires of saluation . here ye may see iacobs ladder , which reacheth from earth to heauen , on which the angels are continually ascending and descending : this ladder is christ himselfe , who by his humanity toucheth earth , and by his diuinity reacheth vp to the heauens , and so hath made heauen & earth meete together . and as this comforteth vs through our whole life , so especially in the houre of our death it is of exceeding vse ; then happie is he that can see the heauens opened by christ for him , as steuen did ; he shall lay himselfe downe in rest and assurance , that though his body shall be inclosed in the earth for a time , yet his soule shall ascend to god , and both soule and body in the iudgement day shall partake of the glory , vnto which christ the head is already ascended ; and the same power , which made the heauens themselues now at his baptisme set themselues open to strengthen & encrease the grace of his saints , shall then set them wide open to confirme them for euer in glory . and iohn saw the spirit of god descending like a doue , and lighting vpon him . sect. . this is the second diuine testimony , whereby god the father would make euident to all the world , that christ the sonne was the messiah , anointed with the gifts of the holy ghost for this purpose : where , for the meaning of the words , must be knowne ; . what is heere meant by the spirit of god. . how the spirit could descend , or be seene so to doe . . the manner of his descending , like a doue . . why hee lighted vpon christ. . why it is said , iohn saw all this . . by the spirit of god is meant sometimes the whole essence of the god-head , as it is common to all the three persons : as ioh. . . god is a spirit . somtimes the gifts and graces of the spirit , as luk. . . iohn was filled with the spirit ; that is , spirituall gifts , by a metonymie of the cause for the effect . and act. . . steuen , a man full of faith and the holy ghost . somtimes the third person in trinity , as . ioh. . . and that spirit is truth : and thus is the word here vsed ; not the gifts and graces of the spirit , nor taken essentially or commonly for the whole trinity ; but personally , for the third person in trinity , who is distinct from the father and the sonne , equall vnto the father and the sonne , and the same god in nature and essence with the father and the sonne , though not the same person . and the third person is called a spirit , because he is that essentiall vertue , proceeding and as it were spired or breathed from the father and the sonne ; or from his effect , who bloweth where he listeth , and inspireth holy motions and graces into the hearts of the elect . . how can the holy ghost be said to descend , `who is god omnipresent , and filling heauen and earth ? psal. . . whither shall i goe from thy spirit ? answer . true it is , that this descending of the spirit , was a locall motion from heauen , where it was opened , vnto earth to the very head of christ , and yet wee may not conceiue any locall motion in god or any of the persons : but in one word , the signe or siymbol wherein the holy ghost pleased to testify a speciall presence or efficacy , doth take the name of the thing signifiyed ; the doue , a signe of the spirit is called by the thing signified , the spirit it selfe ; not that the blessed spirit was changed into a doue or any similitude , ( whose nature were it not immutable , he could not bee god : ) but because it pleased him , retaining his owne vnchangeable nature , to appeare vnder this forme and likenes : and thus iohn also , seeing this shape and appearance descend frō heauen , is said to see the spirit which is inuisible ; the doue signifying , called y e spirit , signified by a figuratiue kinde of speech , common in the scriptures . the ark was called the glory of god , because it was a speciall signe of it . three angels came to abraham ; one of them , seeming to be more glorious then the other , is called by the name iehoua ; a name proper to god , and not agreeable to any angel , further then he representeth the sonne of god as that did . the right interpretation and vnderstanding of such phrases , would cut off infinite quarrels about the reall presence , which is onely held vp , because by this same figure the bread signifying is called the body signifyed ; which if it necessarily imply a change of the bread into the very body of christ , then because the spirit of god is called a doue , hee must necessarily bee turned into a doue , & of a creating god become a creature ; which is high blasphemy . . the manner or forme of the spirits descending , was in the shape of a doue . quest. whether was this a true materiall doue , or an appearance of a doue only ? answ. it is enough to conceiue the presence of the holy ghost vnder the forme of a doue , and it is no article of faith whether it was or no : but yet i thinke it was a true reall body and corporal doue ; . because luke addeth ( in a bodily shape ) implying that there was a body . . because none of the other signes were imaginary or appearances , but reall things : whence some of the fathers conclude , that it was as true a doue , as the spirit was a true spirit . obiect . but if it were so , how came it into heauen ? answ. he that created of nothing all things , created it at this time , not for common vse , but for this vse and purpose ; which when it was accomplished , hee could bring it to nothing , or resolue it into the first matter whereof it was made , as it was with those bodies in which the angels appeared . obiect . but the text is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like a doue ; therefore it was but a similitude , and appearance , not a true body . answ. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be referred to the doue , but to the spirit , who manifested his presence in this likenesse . . the phrase doth not alwayes note likenesse and similitude onely , but verity and identity , as ioh. . . wee saw his glory , as the glory of the only sonne of god ; and phil. . . christ was in the shape of man , and like man : shal we thence conclude , that he was not a true man , but one in appearance onely ? why did the holy ghost appeare in this shape ? for sometimes hee appeared in mighty winds , as to the apostles ; sometimes in burning fire , wherein he seemes to be contrary to himselfe . these diuers symbols and testimonies of the presence of the spirit , argue diuers , but not contrary effects ; all of them his wisedome made choyce of , according to the occasion and present vse . there was great difference betweene the ministery of christ , and moses ; betweene the law , and the gospell , and accordingly the spirit manifesteth himselfe . the law was confirmed with terrour & feare ; but to ratifie the gospel , the spirit appeares in the shape of a doue . act. . . hee is noted to come like a mighty rushing winde , to shew the mighty power of the gospell in the ministery of the apostles , who were now to bee sent out : so in the shape of tongues , to shew the vtterance giuen by the spirit to the apostles : in the shape of clouen tongues , to note the variety of tongues and languages , wherewith they were indued : in the shape of fiery tongues , to shew the fruit and efficacie of their ministery and doctrine , which should bee as fire to seuer betweene drosse and pure metall . so heere the spirit would appeare in the shape of a doue , to note , . what kind of spirit christs was : . what kind of gifts they were , which were collated and bestowed vpon him : and . what was the fruit of those gifts . for the first , in the doue obserue two things : . of all fowles it is the most mild , without gall . . it is most innocent and harmlesse , not rauening and hurtfull . which signifieth , that christ should be indued with a mild , meeke , and gentle spirit : so it was prophesied of him , isa. . . that he should not cry nor lift vp his voice in the streets , a brused reed hee should not breake ; and how it was accomplished , the whole story of the gospell witnesseth , math. . . so also , that he should be most innocent , blamelesse , of a most pure spirit : in him was no guile , no deceit in his lips . who could accuse him of sin , being the spotlesse lambe of god ? . as the doue hath many excellent properties ; patience , simplicity , sincerity , tendernesse to her young , faithfulnes to her mate , &c. euen so god the father hath fitted christ with all profitable and necessary gifts ; humility and patience , holinesse and integrity , loue and tendernesse , constancy and diligence in working out the good of his members . . the fruit of these gifts is the appeasing of his fathers displeasure , conceiued against the sinne of man : for looke as the doue which noah sent forth out of the arke , returning with an oliue branch , which argued the ceasing of the deluge , brought newes that gods wrath was now asswaged and decreased with the waters : so the spirit of the lord is vpon christ in the form of a doue , sending him out to preach the acceptable yeere of the lord , and good tidings of liberty to captiues , & the opening of the prison to them that are bound , forgiuenesse of sin , and conferring of grace , & life , &c. isa. . . now this being the end of the spirits appearing in this shape , separating and sending christ to his ministery , & that onely for this time , and not reserued out of this time and vse , it is not now lawfull for any man to represent the holy ghost by this shape , or make an image thereof : for this is to make an idoll , as the papists doe , not onely in this , but in painting god the father like an old man , because he is called the ancient of dayes , dan. . . both of them flat idolatry . god is aboue his law , if he make shapes , cherubs , or bodies , it is iust because hee doth it : but wee are borne vnder the law , which expresly forbids the making or hauing of any image of god in any vse , or any at all in religious vse , and enioynes vs to worship god in spirit and truth , onely in the image of his sonne . and it will strongly follow , that if wee may not reserue the shapes which god himselfe hath vsed to manifest his presence , much lesse vpon any colour , any images or idols deuised and beautified by idolaters , abused in times past , and in present , and for time to come , subiect to be abused to the maintenance of idolatry . heere come all popish pictures to bee defaced , whose idolatry is as grosse as euer the heathens was : a lamentable thing , y t any christian can feed and please his senses in the cōuicted instrumēts of gods dishonour in so high a kinde . a chaste heart will make a chaste eye . the . point is the spirits descending vpon christ , for these reasons : . to shew that christ was set apart to his great work , not onely by the ministery of man , but by the holy ghost . . that hee was now endued with gifts fit for such a worke : for this was the vnction or anoynting of christ to bee the king , priest , and prophet of his church , as isa. . . the spirit of the lord is vpon mee , hee hath anoynted mee to preach . obiect . but christ was filled with the holy ghost from his infancy . answer . he was endued with such a measure of the spirit , as was fit for his priuate estate ; yet now entring vpon a publique office , and a worke after a sort infinite , he needeth more grace , and receiueth according as his calling required . obiect . but then christ had imperfection in him , if hee wanted some grace . answ. it implies a degree , but not imperfection : hee was perfectly graced so farre , as his youth and priuate estate required , yea , as much as that was capable of ; it being with him as with the saints in heauen , among whom are degrees of glory , but not want nor imperfectiō . and . to shew that the spirit did perpetually rest with christ , therefore ioh. . . the spirit abode vpon him . this was prophecied , isa. . . the spirit of the lord shall rest vpon him , the spirit of counsel and vnderstanding , of wisedome and strength , the spirit of knowledge , and the feare of the lord. obiect . but the spirit of god dwels in the elect , therefore this was no priuiledge . an. neuer did or can the spirit rest with saint or angel , as hee did with christ. . in respect of his humanity , the spirit is euer with that , working in y t nature all diuine vertues , graces , & glory , both in nūber & degree perfect , as fitting the head ; wheras the members haue some , not all , and in some small degree , not in all perfection of degrees , as hee was , being anointed with y e oyle of gladnes aboue al his fellowes . . in respect of his deity , the spirit , the third person , is perpetually present with the son , as ioyned vnto him in the admirable vnity of one & the same nature ; yea , so ioyned , as he proceedeth from the son as frō the father , and hath his subsistence from the son , as frō the father , by the vnspeakable cōmunication of one and the selfe-same nature . in which respects , the spirit neuer lighted , nor did rest with any but with iesus christ alone . . some adde a fourth reason of the spirits lighting on christ : not only to designe christ , but to distinguish him by an apparent signe from iohn , lest any should thinke that the voyce following , this is my well-beloued sonne , was vttered of iohn , and not of christ himselfe . the fifth point is , why it is said that iohn saw all this : this was , . that the word of the lord might be accomplished , who had promised iohn , that he should certainely know christ by this signe , ioh. . . . that iohn might beare record of the trueth heereof , not onely in his age , but to all succeeding ages : so it is said , ioh. . . iohn bare record , saying , i saw the spirit , &c. hence was it , that it did so openly appeare , because it was not onely for christ , who as hee was man , and had taken vpon him our infirmities , had need of assistance , but for iohn also , and the people of god : see iohn . . . note , that the spirit of god is no quality or created motion in the minde of man : for then hee should not exist without the mindes of men , ( for the accident cannot be without the subiect , to which it cleaueth : ) and much lesse could the spirit appeare in a visible and distinct forme , as he did heere , and in the feast of pentecost . . hee is here a distinct person from the father and the sonne , and yet ioyned with the father and the sonne . . he is called god. act. . , . to lye to the holy ghost , is to lye vnto god : and . cor. . . hee giueth gifts to euery one according to his will , as heere hee anointeth christ the head , & consequently , is the author of all good gifts with the father of lights , and not the gifts themselues . . note , as christ was set apart both by the ministry of man , and by the spirit , by the visible appearance of which , god would manifest , that hee was fitted thereunto : so in all those that are set apart by man to the ministry , must be an apparant descending of the spirit , though not in visible shape , yet in euident gifts and graces . the reason is sound : if christ himselfe must not take this honour vpon himself , but the spirit of the lord must be vpō him to preach , much more must it be so with those that come in his name . adde hereunto these arguments : . if god , when hee had set down the frame & parcels of the materiall tabernacle , did set apart a bezaleel , and fill him with the spirit of god , in wisedome & vnderstanding , in knowledge and all curious workmanship , and ioyned an aholiah vnto him , into whom he put wisedome , to make al after his draught , exod. . , . and , if when salomon is to build the material temple , he must haue his hiram sent for , a man full of wisedom , vnderstanding , and knowledge to work all manner of worke in brasse , . king. . . much more the true salomon , in building his spiritual temple , makes choice of men filled with the spirit , &c. . if the prophets & apostles performed euery thing by vertue of their extraordinary calling by god , then must pastors & teachers also , by vertue of their ordinary calling by god : they spake & wrote , as they were moued by the holy ghost , . pet. . vlt. they reuealed and fore-told things by the spirit , . pet. . , . the spirit of christ in the prophets , searched and signified the time , and passion , & glory of christ : the spirit was promised to teach the apostles what to speake , and to leade them in all trueth , ioh. . yea , the spirit shall teach you in that houre , luk. . so must we be furnished by the spirit to our duties . . cor. . . the manifestation of the spirit is giuen to euery one to profit withall , to one a word of wisedome , to another a word of knowledge . whence the spirit is said to send pastors , act. . . pastors at ephesus were made ouer-seers by the holy ghost ; because he fitteth them to the church , and commendeth them by gracing them to the vse of it . . this sitting of the spirit , giueth a mans selfe much comfort : . that hee is lawfully called of god , who sendeth not his message by the hand of a foole , ( for this is as he that cutteth off the feet : ) but he sendeth a learned tongue , an ezra , an apollos , mighty in the scriptures . this was signified by the consecration of aaron and his sonnes , who must be , . washed , purged from whatsoeuer might blemish their calling . . arrayed with new garments , signifying their furnishing , and instructing with graces , of wisedom , knowledge , &c. . perfumed with a sweet smell of the holy oyle , noting the sweetnesse , the sweet sauour by holy doctrine and life , which they were to diffuse into the church . this when it was done , then were they set apart by the lord , and not before , leu. . . . that god , who hath graced him , will protect him , and carrie him thorow the troubles of his calling , which satan and the wicked of the world ( whom hee is to encounter with ) will raise against him : which promise of speciall protection , while the sonnes of sceua wanted , satan ( who easily spied their want of commission ) mightily preuailed against them , act. . . that god will blesse his labour , and the workes of his calling , and make it powerfull and fruitfull , because it is his owne worke ; whereas such as haue not their commission sealed from the lord , finde not their sacrifices burnt by god , but often labour all day and night , and catch nothing . a caueat not to runne vpon mans calling without gods , as the false apostles did , against whom the apostles opposed themselues : see that the chiefe bishop of soules send thee , that he hath laid his hands vpō thee , that hee hath bid thee receiue the holy ghost ; as for the order and ordination of the church , it is onely a manifestation and declaration of him , whom god hath fitted . let euery minister be able to say as christ himselfe did , isa. . . the lord god himselfe , and his spirit hath sent me , namely , to declare what cyrus in his time was to performe to the church . and here he that would haue good and assured comfort of his commission , must examine what kinde of gifts they be which he hath receiued of the spirit : for they be of two sorts : . common to good and bad , as those of knowledge , tongues , interpretation , eloquence , to which if working of miracles ( if a man haue no more ) were added , while he might much benefit others , himselfe might remaine a reprobate . for , saul and iudas had the spirit of god. . proper and peculiar to the elect , as iustifying faith , true loue , inuocation , repentance , vnspeakable groanes , and mourning of the doue , innocencie , meeknesse , sinceritie , and such like testimonies , that god hath sent the spirit of his sonne into the heart , purifying it , making it cry abba father . these are gifts worth hauing , making all the former not onely profitable to others , but truly comfortable to himself , and acceptable to god. now shall a man speake powerfully , feelingly , and conscionably , and resemble those holie men of god , who wrote the scriptures , in interpreting thē ; they shall speake and do as they are moued by the holy ghost ; men shall perceiue , and after a sort see a fiery tongue vpon their heads ; such shall be the efficacie and power of their ministerie in separating the precious from the vile . . note , wheresoeuer the spirit descendeth on any christian , it descendeth like a doue , that is , maketh a christian resemble the doue . whence it is , that the holy church or company of beleeuers is called by christ , his doue , cant. . . . because the same sweet oyntment ( as that of aaron ) runnes downe from the head to all the mēbers : the same graces , which this spirit in the shape of a doue did fill christ withall aboue measure , hee doth also bestow in measure vpon christians : thus are we said to receiue of his fulnesse . a fountaine sends the same water into the streames that it self hath . . the spirit of god is euery-where like to himself , both in the head and members , as the same iuyce is in the roote and branches , in the tree and fruites : looke what were the fruites of the spirit in christ , the same also are in the members , gal. . . to examine whether we haue receiued this spirit or no , by the properties of a doue . . meeknesse is an essentiall mark of one of christs doues , and on whom the spirit of christ is descēded , as himselfe witnesseth , learne of me , for i am lowly and meeke : . he in heart neuer conceiued fierce or reuengefull thought . . in word , being reuiled , he reuiled not againe . . in action , hee was led as a sheepe to the slaughter , and was dumbe before the shearer , . pet. . . moses was the meekest man on earth , but not like him . if any be a rough esau , of a froward and peruerse disposition , the spirit of christ hath not sate and lighted vpon him : for , in the kingdome of christ , the lyon and the lambe shall feed together . let vs therefore put on , and decke our selues with meeknesse , col. . . a most beautifull grace , much set by of god. how glorious a sight was it , and how delightfull to god his father ( as the voyce witnesseth ) when the doue sate vpon christ ? and euen so the apostle commendeth this grace to women , as a most precious garment to set them out to god , and make him set by them , as their most costly garments doe set them out to men : neither is it a garment proper to the women , as distinguishing the sexe ( which the cloathing of our bodies doe or ought to doe : ) but the condition between a naturall and spiritual man , an old and new creature : for this makes difference before god , when none is betweene male and female . and though we take little notice of a meeke-hearted christian , yet god doth so account of it , as he doth denominate the righteous by it , and maketh it a speciall title of the iust , zeph. . . seeke the lord , ye meeke of the earth : as though none were fit to seeke him , and he would be found of none else . a second qualitie of those , on whom the spirit is lighted like a doue , is simplicitie , innocencie , commended to vs also by christ , be wise as serpents , but innocent as doues ; enforcing it plainly to be a qualitie of those who are baptized with the spirit of christ : to which purpose he knitteth these two together , cant. . . and . . my doue , my vndefiled . elsewhere he calls the church faire as the sunne , pure as the moone , the lords holy ones , vndefiled in their wayes , saints , pure ; not only in regard of their iustification by the bloud of christ clensing them from all sinne , but also of their endeuour in sanctification . these doues of the lords culuer-house are cleane fowles , not of the vncleane birds , vultures , crowes , and hawkes that can smell a carrion a farre off , to flye to it , and feede vpon it : the spirit neuer tooke such a shape . let vs be carefull of our wayes , not to foule our selues with sin , which is the most filthy vncleannes : but rather when the spirit sate vpon christs head , make knowne that it sate like a doue on our head , by purging our selues , euen as he is pure , . ioh. . . as it is a marke of our adoption in that place . he is not capable of any grace , that endeuoureth not in this : wil the spirit of god dwell in a stye ? or will hee powre his gracious liquors into fustie and filthie vessels ? what may wee thinke the hire of those that moyle themselues in all filthie lusts , and tumble like swine in their sinnes , and in the meane time scorne at those who desire to bee more free and innocent from the riots of the world ; seeing god is good to none but the pure of heart , heareth none pray but such as lift vp pure hands , accepteth no seruice but a cleane offering and from a cleane offerer , admitteth none to the blessed vision of god , but the pure of heart , and much lesse to stand in his holy place , but hee that is of innocent hands , and a pure heart ? psalme . . what other spirit hath lighted vpon them , then the spirit that beareth rule in the world ? the spirit of lying , railing , swearing , slandering , hath light vpon their tongues : the spirit of reuenge , wrong , and wickednesse vpon their heads : the spirit of fornication , vncleannesse , wantonnesse vpon all their parts and members : and the spirit of errour , delusion , & desperate impenitency hath settled vpon their hearts : all this , because they haue grieued this holy spirit , and made this doue betake himselfe to his wings , and left them to bee haunted with an euill spirit , as saul was , when god had forsaken him . a third quality of such on whom this spirit of christ hath lighted , is chastity , sincerity and singlenesse in heart and life , in body and soule : the doue is a most chast bird , truly keeping her to her mate ; and this is required in all the members of the church , cant. . . thine eyes are like the doues , that is , single , chast , beautifull . this eye of faith beholds christ and him alone , acknowledging all perfection of beauty and sufficiency in him : it keepes the heart into him alone in the purity of his worship ; it keepes the affections vnto him as the chiefe of ten thousand : it watcheth against all vnchast lusts , and abandoneth all vnlawful , strange , and stolne pleasures , called in . cor. . . the holines of body and spirit . of spirit , when it is not tempted to vncleannesse ; or being tempted , yeeldeth not ; or hauing yeelded , reneweth it selfe to repentance . of body , when , as a fit instrument to a chast soule , it neuer exciteth , nor being excited , executeth vncleannesse . whence it followeth , that those that goe a whoring from god , as all idolaters that seek to many louers ; or are bawds to their owne lusts and sinfull pleasures of any kind , or prostitute their bodies to any vncleannesse ; or their members as seruants of vnrighteousnesse , are not possessed with the spirit of christ. idolatrous eyes , adulterous eyes , couetous eyes , euill or enuious eyes , blind eyes , or wanton eyes , are not the eyes of doues . a fourth quality in isa. . . is this , they al fly to the church of god , and ioyne together in his pure worship . who are these that fly like the doues to the windowes ? a prophesie of the gentiles conuerted , that shall in such flockes come into the church , as if a whole flight of doues driuen by some hawke or tempest , should scoure to the columbary , and rush into the windowes . the church is compared to gods culuer-house ; thither the doues fly together , feed together , roost together : which signifies the communion of saints , who are of one heart and soule , and which worship god purely with one shoulder : it is no receptacle of eagles and rauenous birds , which deuoure one another : and the reason is , because the spirit lighting vpon christians , tyes them together with fast bands of peace , called the bond of the spirit . and hence it followeth , that whosoeuer neglecteth the ministery , which is the chariot of the spirit , the spirit lights not vpon him : whosoeuer ioyneth not in this society of saints , and carryeth not himselfe as one liuing with other the children of god , vnder the same roofe of one father , he hath not the spirit of god , and consequently is none of his . what may wee thinke of him that is an enemie to the church , that malignes the members of it , that opposeth the pure worship and worshippers , that flies from the culuer-house , but to be an vncleane bird , no doue ? this is one speciall note of the presence of the spirit , which i would not omit , because many may come to see themselues better by it . vers. . and lo , a voice came from heauen , saying , this is my welbeloued sonne , in whom i am well pleased . sect. . here is the third sensible testimony of christs most solemne setting into his office , and that from heauen also , as the other were , and that by an audible voice : wherein are two things ; . the circumstances , three : . whose voice it was , the fathers . . the place whence it came , from heauen . . the manner , it was a sensible and audible voice . ii. the substance , in which are three particulars : . that christ is the sonne of god : to note the relation between god and christ. . that hee is his beloued sonne ; to note the neernesse of that relation . . the fruit of it , in whom i am well pleased . . the person whose voice it was , is god the father : for he saith , thou art my beloued sonne . euery testimony receiues validity and authority from the testator , therefore this must needs be sound and good . god had giuen testimony to christ by many famous men , euen all the prophets , and now lately by iohn baptist , who was greater than a prophet , that christ was greater than he ; yea more , had giuen testimony of him by a multitude of heauenly angels , luk. . . and . but not content with all this , he giues from heauen his owne testimony of him . . to strike vs with reuerence in receiuing this testimony , which hath this priuiledge aboue other parts of scriptures , that it was vttered by gods owne mouth , not by men or angels . . to confirme vs in the truth of the testimony , proceeding from him who is prima veritas , truth it selfe ( not onely true ) in his essence , and much more in his words and workes , who cannot bee deceiued , nor deceiue vs. . to shew the necessity of beleeuing this testimony , being the first and onely principle in christian religion , without which foundation laid , can bee no religion , nor saluation , as we see in the iewes and turkes : that we might more firmly beleeue in the sonne of god for life , gods owne mouth testifieth so honourably of him . . that such a glorious commendation of this testimony might stir vp our best attention and affections in the vnfolding of it , wee haue heere the word of a king , which was neuer stained , and that not vttered by any herald , or a lord chancellor , but from his owne mouth , which carryeth more waight with it : if god speake , woe to him that heares not . . the place whence , from heauen : for these reasons : . for more authority to the person of christ , whom god from heauen doth honour : and if god thus honour him , how ought we to honour him ? . pet. . . hee receiued of god the father honour and glory ; when there came such a voice to him from the excellent glory , this is my beloued sonne : which was verified not onely in the time of his transfiguration , but here also . . because the testimony containes the summe of the whole gospell , to declare that the doctrine of the gospell , which christ deliuered to the world , was from heauen , because god from heauen so testifieth it to bee : wherein it differs from the doctrine of the law , which although god renewed from heauen in the tables of stone , yet was it written in the heart of man by nature ; so was not the gospell : but as after y e fall it was immediately deliuerd by god to adam in the promise : so here , by the same voice from heauē confirmed to be diuine & heauenly . . in respect of vs , that wee should more carefully attend to the testimony it selfe , proceeding from the excellent glory , and that from the mouth of the god of glory , sitting in his chaire of estate , seeing the word of a king in that place is more regarded . the contempt of the law , giuen vpon mount sinai , in the hand of angels , was required at their hands : how shall they then escape , that despise him that speaketh from heauen ? hebr. . , . the law being transgressed , the gospell from heauen moderateth and pardoneth a man : but the gospell frō heauen being despised , what can pleade for him ? . to shew the extent of the gospell , that it is to bee preached , and binds to the faith of it all the people vnder heauen : and herein it was not to bee inferiour to the law , which god would haue acknowledged his owne by vttering it from heauen , and that not before he had sent moses downe , lest it should haue been thought to be his , although it was so loud and piersing , as it could not possible bee but diuine , not humane . . the manner of the testimony , by an audible and sensible voice : how the father vttered this voice , is needlesse to enquire , seeing we know , that he who made the tongue , can either speake without a tongue , or by secret inspiration and reuelation , as to isaiah , . king. . . or frame a tongue and organs of voice at his pleasure , to vtter and make knowne his will and good pleasure to his creatures : or speake by creatures , as angels in humane shape , or other creatures , sensible as baalams asse ; or insensible , as the bush of fire . it is much more material to enquire into the end and vse of it , which was , to make the sonne of god knowne vnto the world , that the faith of men might be fixed on him for saluation . hence note , in that the lord from heauen teacheth by voice , his wonderfull care , that will not suffer vs to want any means to helpe vs in the knowledge of the meanes of saluation : he had taught them and vs before , by the sense of sight , seeing the heauens opened , and the spirit visibly descending ; and now hee teacheth the eare by a voice : for , he knowes our dulnesse , security , slownesse of heart to beleeue , and applies himselfe euery way to helpe vs : hee setteth out his glory by his workes and creatures , he addeth his word confirmed by many powerfull miracles ; to his audible word he hath annexed his visible word the sacraments ; hee hath set vp a constant ministery in his church , and euery way fitted it to the edification of his people , so as he may now say , what could i doe more for thee , o israel ? is god thus carefull of our profiting euery way ? then how damnable and excuslesse shall the carelesnes of the most bee in the matter of their saluation ? in which regard it had beene good for many a man , that god had neuer made his will knowne to him , that he neuer had heard the word , or receiued the sacraments : for , all tends but to his deeper condemnation , because of his neglect and formall vse . when our sauior said of iudas , it had bin good for him he had neuer bin borne : did not hee in effect say the same , it had bin good for him he had neuer bin a disciple of christ , neuer had heard christ , or preached christ , because the more excellent meanes he had , the greater was his sin and iudgement ? againe , hereby god cleareth his righteous iudgement , in the iust damnation of the wicked and vnbeleeuers : o israel , thy destruction is of thy selfe : say not , what can i remedy it if god will not saue me ? nay , what can god do more then he hath done ? he hath giuen thee strong and excellent means , & preached the gospell from heauen by his owne mouth , and sent it to all nations vnder heauen in their owne language , in an audible and intelligible voice : if thou wilt now wilfully refuse the meanes , thy blood be vpon thy owne head , that which will dye , let it dye ; thou art in the sea of thy sins , ready to bee drownd , good helpe is offred , but thou refusest it & must dye in thy sin : thy case is that of ierusalem , how oftē would i haue gathred thee , and thou wouldest not ? note , that it is gods pleasure that wee should bee taught the matter of saluation by voice , and attend to that : here was a visible openning of the heauens , a glorious presence of the spirit in the shape of a doue resting on christ : but when the lord will haue christ published and proclaimed the messiah , this must be done by voice . deut. . , . thou heardest a voice , but sawest no image , therefore take heede to thy selfe , and corrupt not thy selfe by any image . . herein his mercy hath appointed a familiar and fit instruction , meet for our weakenesse , not comming to his church in his owne maiesty . . herein he aduanceth our nature , teaching vs great mysteries by such as our selues , sanctifying the tongues of men , and not angels . . herein he magnifyes his power , who by so weake meanes worketh saluation : earthen vessels are vsed , that the power may be seen to be of god , cor. . . the voice of men by gods power conquers the world . . hereby he tryes our obedience , whether we vvill yeeld to a vveake voice , vvhereas he might force vs by povver . this makes against the papists position , that images are lay-mens bookes : for . the people of israel were as rude and elementary as any , yet god permitted them no such bookes , but straightly forbade it . . images are dumbe , and how can they teach ? they haue mouthes , and speake not : if they teach , it must be by an interpreter , and an interpreter can teach better without them . . let them be lay-mens books , what doe they teach ? hab. . . they are teachers of lyes , and zach. . . the idols speak vanity . if a man would learne lyes , let him gaze vpon these bookes . and . whereas bellarmine saith , that the image of god and the holy trinity is a teacher of truth : i answere , the scripture saith it is a teacher of lyes , and so i will proue it . . god is a spirit and inuisible : now how can this be paynted or carued ? he that saith hee can do it , must needs lye . . god is infinite and incircumscriptible , wants beginning and ending : he that saith he can paynt such a thing , is a lowd lyar : his image or idol is made by man , and moth-eaten , and consumed by wormes and rotten . . god is a working act , neuer idle : but the image neuer stirres vnstirr'd : therefore it is a lye . . god hath beeing of himselfe , and all things are sustained in him : the image hath being from the hands of man , and is not able to vphold it selfe no more then dagon was , if it bee not strongly vndershored : therefore it is a lye to say it resembles god. . it is a lye and idolatry , to conceiue or fixe the name of god vpon a picture , that hath nothing but what man will giue it : and doeth not the lord accuse the israelites by common sense , in the example of one that goes into the wood and hewes a tree , then makes a fire of one end to warme him , and a god of the other to worship ? are there not as good blockes and stones , lying vpon the floore and pauement , as they be that are set vp for idols ? ii. as for the picture of the trinity , which is most horrible idolatry , painting god either a man with three heads ( making him a monster : ) or * the father like an old man with a childe at his knee , and a doue betweene them . bellarmine himselfe fainteth , when he saith , it is not certaine , but an opinion of the church , whether any pictures of the trinity be to be made : and further , that those images must not be multiplied , because they giue occasion of blaspheming . besides , these pictures are as senslesse as wicked : . to picture the father , as a man with the whole world in his hand , to note his creation and prouidence ( which the rhemists , in act. . . commend so highly , as whence the people may take much good : ) is a teacher of lyes , because it restraines creation and gouernment to the father . . to picture the father as an old man , and the sonne ( who is as old as he ) like a child , is a lye , and not footed , in the . of daniel , where the ancient of dayes is the whole deity . . to adde to these two the image of a doue for the holy ghost , is ( as it is said , rom. . . . ) to turne the whole glory of god into a lye , and to transforme most heathenishly the glory of the immortall god , into the similitude of a mortall man , or feathered fowle . . if the diuinity can be pictured , then may the three persons : but hee that will say he can conceiue either the trinity , or expresse the diuinity , hee is a lyar ; much lesse carue or paint any thing like them . for the picture of christ : though i know sundry of the learned are of another minde , yet i thinke it neither can nor may be pictured , and the reasons to the contrary are none , or weake : and i haue thought of these grounds , which sway with me till i heare or see stronger : . christs diuinity cannot be expressed in an image , and it is dangerous in a picture to separate them which god neuer disioyned : to diuide his natures , sauoureth of the nestorian heresie ; to offer to paint the godhead of christ , as they haue , who to expresse it , haue made a rainebow , &c. this is to fall into the heresie of eutyches , confounding the natures , and circumscribing the godhead ; both wayes it must be a lying image , no way speaking trueth . . make an image of christ , as man , it is but of his bodily shape ; and as ( d. fulke saith ) an image of his bodily shape , is no more his shape then another mans : make such an image , and what difference betweene his & the thiefes that was crucified with him ? . the scriptures , which speake so much of his doctrine , workes , and all other circumstances , speake not a word of any lineament and portrayture of his body , wherein gods wisedome preuented the true painting of his body , which if any goe about to doe , it must be a lying image . . hee neede not be painted on a table , being so liuely described in the word and sacraments , and crucified before our eyes ; there is the length of the lord , there is the crucifix ; and in euery christian thou hast an image of christ : looke vpon him and loue him , for the image hee beares of christ. . such a picture or image cannot safely be made , in respect of the dignity of the person , whose very humanity in composito , as vnited vnto the deity , is to be adored & worshipped aboue all men and angels : for it is a true position , totus christus adorandus . and i maruaile the more , that p. martyr , so iudicious a diuine , and learned , should permit the painting of christs humanity , and yet afterwards confesse how prone the men of our age are vnto idolatry , that they adore stockes , stones , reliques of saints , reuersions of the sacrament , &c. bow downe before them , light candels , burne incense , inuocate and call for that at their hands , which better creatures cannot giue : surely these things stand not well with the former . for images of saints , it is a lye to pray to them in earth , that are in heauen , a lye to giue them mouthes , and they cannot speak , eyes and they cannot see . but though we haue not images of god , or christ , or the saints in religious vse , may wee not haue them in ciuill vse , suppose for an ornament or history ? whatsoeuer image hath bin deuised or beautified by idolaters , which hath serued , or may hereafter serue in idolatrous vse , the same we must either destroy ; or if wee reserue them for priuate vse , wee must so deface them , as their honour and good opinion be vtterly laid in the dust . the reasons heereof are these : . it is gods commaundement , exod. . . thou shalt vtterly ouerthrow and breake in pieces their images : and . . thou shalt ouerthrow their altars , breake their images , and cut downe their groues . deut. . , . and . . the images ye shall burne : couet not the gold and siluer , lest yee be ensnared therewith . ezek. . . let euery man cast away the abominations of his eyes , and defile not your selues with the idols of egypt . if the leprosie had once taken a garment , or vessell , the garment or vessell must be burnt with fire , leuit. . . which what did it signifie other , then that all instruments of idolatry ( which is a farre more hatefull leprosie then that of the body ) ought to be destroyed , and that wee should haue nothing to doe with them ; but rather then they should remain to be prouocations to idolatry , to burne them with fire ? . in regard of the idoll or image it selfe , whether of christ , saints , &c. . in respect of what it hath beene : it hath beene an instrument and an obiect of idolatry , a signe of god despised , a conuicted instrument of gods dishonour , an alluring harlot that hath drawne the glory of the creator vpon it selfe . can that man be thought chaste , that cannot forbeare the picture and iewels of an harlot ? for a subiect to keepe a monument of the enemies conquest , argues a treacherous minde . . in respect of what images are , mens deuices , not named by any prophet or apostle , but in despight and detestation of them , abominations , ezek. . . teachers of lyes , dung to god , and so called , such things as ought not to be named among christians . now if an idoll be as dung to god , ought it not to be so to vs ? if god haue polluted them , shall wee count them cleane ? and do we account them dung , when we garnish our best roomes with them ? againe , they be idolothytes , things sacrificed to deuils ; and no corinthian , no christian may eate an idolothyte , for any ciuill vse or commodity : say not then , the creature is good , and beautifull , and vtterly changed in the vse : this plea will not preserue it by the papists doctrine it selfe : for thus the rhemists ( in reu. . sect. . ) describe an idolothyte ; though the creature be good by creation , it doth become an idolothyte , and is made execrable by the prophane blessings of heretiques and idolaters . shall not wee yeeld as much ? nay , the image is no creature of god ( though the matter be ) nor good , and therefore by popish doctrine it selfe , we may not reserue it : for aquinas himselfe saith , in rebus infructuosis we may not communicate with gentiles , though in fructuosis we may . . in respect of what these images may be : they are snares , and may be the occasions of grosse idolatry to posterity : it is as a iewell borrowed frō egypt , and may in time prooue matter to make a calfe of . it is a ruled case , hee that doth not hinder idolatry when hee may , doth commit it ; qui non prohibet cùm potest , facit , yea iubet ; and hee partakes in idolatry , that rootes not out , where hee may , all reliques & monuments of it . nay , suppose a superstitious person come into thy house so swept and garnished for him , and fall downe , or vncouer his head , or make secret prayers ( as they must by the principles of their doctrine ) to the images thou hast set vp , art not thou now an accessary , nay a principall ? didst not thou lay this snare & stumbling blocke before thy brother ? wa st not thou the bawd to his spirituall fornication ? thou oughtest to haue remoued this stumbling blocke , and gotten the harlot punisht : for the image tempteth to spirituall fornication , as the scandalous presence of a woman doth a light minde to bodily . the law pronounceth a curse on him that layes a stumbling blocke before the blinde . finally , such a one is farre from seeking to propagate the purity of gods worship to posterity . . in respect of thy selfe , to shew thy selfe zealous for gods pure worship , and bewray thy vtter detestation of idolatry : thou must destroy euery such agagite , which god hath pronounced sentence of death vpon : shall thy eyes spare , nay , thy eyes feede themselues vpon such brokers of idolatry ? shall thy hands aduance , and thy care beautifie such abetters of superstition ? how doest thou destroy their memory ? dauid would not once mention their names , psal. . . and how darest thou ? those things , which by our doctrine of homilies and statute-lawes of the land , are swept out as dung out of our churches , how is thy house a little church , if thou there take them vp , and nourish them ? i esteeme them but as an ornament . an ornament is an indifferent thing , and must be ruled by the squares of gods glory , edification of men , thy owne sober and faithfull vse , by vertue of a word : this ornament fights with all these . i honour it not , it is but a picture in ciuill vse . hezekiah honoured not the brazen serpent , which was of an other manner of institution , nor himselfe was in danger so to do : but because there was danger of abuse in others , hee brake it in pieces . againe , to expresse the dalliance of adulterie vpon a stage , is vtterly vnlawfull , by ephes. . . it will not serue a player for excuse , to say , i haue no purpose to commit the act of adulterie ; therefore hee may bring adulterous dalliances vpon the stage : so this is one of the things which must not bee named , though thou doest not meane to vse it as a popish picture . i may vse the gold of it in some other ciuill vse , why not in this ? i know not whether a man can account it a ciuill vse of an image , though the grosse corruption be taken away , or rather a secret kinde of worship , at least too much reuerence & respect , to set them vp , to cloath or couer them with precious things , to praise the curious workmanship of them , and commend them to others so to bee . secondly , whatsoeuer a man may doe with the gold in other vses , sure i am , the gold of an image is abominable , euen in priuate vse , when the idoll is countenanced and not disfigured . deut. . . cursed is hee that shall make an image , the worke of the hands of the craftsman , and set it in a secret place : and all the people shall say , amen . thirdly , the iewes might not vse them in priuate vse , but burne them , deut. . . but yet we , defacing and dismembring the images , may vse the gold , &c. for as augustine , p. martyr , and caluine thinke , that law is iudiciall , though the ground of it be morall , and the vse of it to back the morall . lastly , looke vpon the examples of holy men , after gods example taking away the names of baalim ; iacobs zeale , not onely burning the bodies of idols , but abolishing their eare-rings , which were costly ; elias abhorring baals altar as wel as himself ; iehu destroying not onely baal himselfe , but his temple also , vestry , and all his trinkets ; daniel detesting bels meate , as well as bel himselfe ; ioshua razing all the monuments of idolatry of the canaanites that hee could finde , chap. . . if any say ( which is the last shift ) that those were heathenish idols , and worse than these : i answer , that popish idolatrie is as base as euer the heathens was , and as odious to god , more pernicious to vs. for the originall of it , bucer saith , insiciari non potest vsum idolorum à gentibus in ecclesiam irrepsisse , it cannot bee denied but that the vse of idols crept into the church from the heathens : and that romish idolatry is as base and foule as theirs , i prooue by these arguments : i. to giue diuine worship to base , dead , and rotten creatures , is as base idolatrie as any the heathens could commit : but the papists giue diuine worship to such creatures : therefore , &c. for the assumption , the scope of d. reynolds his second booke , de idololat . rom. eccles . is to proue that they giue diuine worship to fiue such things , as . saints , dead men . . relikes , rottē bones . . images , painted blockes . . consecrate things , oyle , salt , spittle , waxe , creame . . breaden hosts . and in the same booke he affirmes , that to worship a woodden crosse and a piece of bread , is as grosse idolatrie as euer was . obiect . the papists doe not thinke their idols to be gods . answ. few or none of the heathens did so , as it is well proued by master white in his booke called , the way to the church , pag. . ii. pezelius , answering the iesuites catechisme , in sundrie places , proues at large , that there is no difference between popish and heathenish idolatrie , nominibus mutatis , onely the names changed . pag. . eadem est ratio idololatriae apud papistas , quae olim apud gentiles fuit , siue ipsa simulachra , siue vsum & cultum consideres : and proues it by reason , and the testimony of augustine and athanasius : and after , prorsus eadem idololatria , and , imò grauius peccant papistae quàm ethnici , pag. . pag. . . &c. inter idololatriam gentium , & cultum sanctorum apud pontisicios , nihil interest : and he concludeth , nec ouum ouo , neque lac lacti similius , quàm cultus sanctorum apud pontisicios , & idolorum apud ethnicos . and master white in his booke forenamed , sect . . parag . . . prooueth , that the papists worship stocks and stones as the gentiles did . iii. master perkins , in a book of his owne setting forth , not in few places , hath the very words , refor . cath. . point : papists vnder new termes maintaine the idolatrie of the heathen . popish idolatrie is a grosse as euer any was among the heathen . in the practice of a reformed catholike , popish idolatrie exceeds the idolatrie of the heathen , in his aduertisement to romane catholikes . and , the popish host is as abominable an idoll as euer was . to whom bucer in psal. . accordeth , saying thus of the popish church in worshipping of the virgin mary and the saints , en omnia facit , quae olim idolis suis insana gentilitas . iv. adde one thing out of the scriptures : if rome be called egypt , sodom , and babylon , then the idolatry of all these heathenish places runs into it : but the first is true , therefore also the second . againe , if it be a cage of vncleane birds , and an habitation of diuels , if any worse can be said of any heathens , romish idolatrie shall not be the worst . . note , that god the father , vttering so audible a voyce concerning his sonne , he will be knowne of vs , not so much in his owne substance , as in his sonne ; nor by curious prying into the excellencie of his maiestie , as by sober attending to his voyce and word . and the many manners of gods speaking vnto men , all confirme the same : sometimes hee is said to speake out of fire that none dare approach ; sometimes out of a darke cloud ( a cloud , because out of mans reach ; and darke , because if it were not so , none might satisfie their curiositie in seeing any thing : ) sometimes out of a whirlewinde , a fierce creature which men are afraid of ; and sometimes out of the light , but such as is inaccessible . and good reason , that such high and diuine knowledge should bee thus deliuered , because , being matters of faith , they must be insensible , and hee that commeth to god , must beleeue , not see ; neither is the eye of the body of such capacitie and piercing brightnes , as to behold things of infinite and inuisible nature . god , in giuing the law , made a law against pryers and gazers , and seuerely punished those that pryed into the arke . those that despise the still voyce of god in the ministery , shall neuer see god in christ ; see him and feele him they shall in his power and iustice , neuer in his fauour and loue , who refuse the tender of his loue and gracious calling . againe , no maruell if ignorance and egyptiacall darknesse raigne in popish countreyes , where the voyce and word of god must not be heard , read , or knowne : satan and his lims know where their strength lyeth , and that the strength of his kingdome of darknesse standeth in ignorance and darknesse . this is that my sonne . sect. . the first thing in the substance of the fathers testimony , is , that relation which the father acknowledgeth between himselfe and his sonne . and first , whereas there seemes to be some difference in the euangelists , ( for marke and luke , chap. . . reade it in the second person , thou art my sonne : ) to omit other answeres , for reconciliation it is most probable , that this voice was twice vttered : first , for christs confirmation to his office , in the second person , which marke and luke record ; and after for the confirmation of iohn , and the faith of beleeuers , in the third person , this is he , take notice of him . and this answere not onely satisfies the text , but the prophesies formerly wherein this voice was foretold , which runne in both persons . psal. . . thou art my sonne : and isa. . . hee is my elect , in whom my soule delighteth . by the sonne of god is meant , . sonnes by creation , framed & made after gods image , in perfect holinesse and righteousnesse . thus adam was the sonne of god , luk. . vlt. and the angels , iob . and psal. . . . sons by profession only , who outwardly worship y e true god , but not in truth : as gen. . . the sons of god saw the daughters of mē , &c. . sons by adoptiō , who being the children of wrath by nature , are by grace & fauour takē in to be the sons of god : thus euery true beleeuer , led by the spirit , is the son of god. ro. . . as many as beleeue , to them hee gaue power to be y e sons of god. christ is none of these waies the son of god : for although christ , as the fountaine and head of our adoption , is called the chiefe among many brethren , yet is hee not adopted as we be . but he is the son of god two wayes : . by nature , as god , begotten from all eternity of the substance of god , by an vnspeakable generation , ( for who can tel his generation ? isa. . . ) whereby god the father communicated his whole essence vnto him : & thus hee alone is the son of god , the onely begotten son , ioh. . . we may adore this son-ship , wee cannot search it out . . by grace of personall vnion : and thus the man-hood of christ , or christ as man , is after a speciall manner the sonne of god , because his man-hood was inseparably vnited to the person of the sonne of god. luk. . . that holy thing which is borne of thee , shall bee called the sonne of god. neither had christ ( as man ) any man to his father ; but the humane nature being framed of the holy ghost , subsifted in the deity , and so makes but one person . and thus christ both in respect of both his natures , and the vnion of them , is the sonne of god. how is he begotten of the father ? after an vnspeakable manner , much differing from humane generation , wee may conceiue no humane thing in it : . it was without any alteration of the father , or passion in the sonne . . without any propagatiō of any part of the god-head , but by communication of the whole god-head of the father to the sonne . no naturall father communicates his whole essence . . the father begets the sonne in himselfe , not forth of himselfe , as earthly parents doe . . naturall fathers are before their children in time ; but the father so begets the sonne , as hee is not before in time , but in order , both being eternall . obiect . psalm . . . this day begot i thee ; therefore in time . answ. in the sonnes begetting are two things to be considered : . the generation it selfe , which is eternall . . the manifestation of it , and this is in time , at his incarnation and resurrection . of this the place is to be vnderstood , not of the former . but christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god of himselfe , and therefore not by generation . consider him in respect of his god-head , and he is god of himselfe as the father and holy ghost : but consider him in his person , and so hee is the sonne begotten of the father , and not of himselfe : for the father is a beginning to the rest of the persons . and whereas the athanasian creed confesseth him god of very god ; and the nicen , light of light , and very god of very god : the word ( god ) in both places must bee taken not essentially , but personally , namely , the sonne of god begotten of the father . but the god-head of the son is from the father , because the sonne is god ? the god-head of the sonne is not begotten of the father , but the person of the sonne is begotten : for the god-head of the sonne is without beginning as the father is ; but the person of the sonne is of the father . but the son hauing the same essence with the father , then the father begetting the sonne , the sonne begets himselfe also . person begets person , not diuine essence begets diuine essence : the person of the father begets the person of the sonne , but not the god-head of the sonne . if the father and sonne be one in essence , then the sonne being incarnate , so is the father also . it is a weake argument , because incarnation belongs not properly to the essence , but to the person ; or the diuine essence of the person of the sonne became incarnate and tooke flesh , or if to the essence , yet not absolute , but limited . the whole diuine essence is the father : the sonne is the whole diuine essence ; therefore the sonne is the father , not distinct or begotten . there is an homonymie in the word ( whole diuine essence ) which is taken either essentially and absolutely , as in the proposition ; or personally , limited to the second person , as in the assumption : and therefore the reason is faulty , because of foure tearmes in it . but if the father beget the sonne , then hee communicates either a part of his essence , or the whole : but hee can doe neither ; not a part , because it is indiuisible ; not whole , for then he leaues none for himselfe . the father begetting , communicates his whole essence , and yet retaines it wholly ; as a candle giuing light to another , retaineth it wholly to it selfe . if the father begot the son , then either when the son subsisted , or when he did not : if he did subsist , how could hee beget him ? if he did not subsist , then he had a beginning . the father begot the sonne subsisting : for generation and subsisting are in time together , or rather both from eternity ; and in the trinity there is nihil prius , or posterius in time . and thus also that obiection is stopt , that the father begetting , must be before the sonne begotten : for the father is not in time before the sonne , but in order . but christ is the first begotten , and the first borne of many brethren , rom. . . and col. . . therefore he is not the onely sonne of god. . the word ( primogenitura ) is sometimes a word of dignity , and not of order . . christ is called ▪ the first borne of euery creature , because hee was begotten eternally before any creature . . he is called first borne , by a metaphor and resemblance , being shadowed by the first borne in the old testament , who were heires and priests in the family , and had double portions , &c. all which types were verified in christ , who was first borne not of a few brethren in one family as they , but of many brethren in all tribes and families . christ was the sonne of the holy ghost , because he was conceiued by him . no , because he was conceiued , not of the substance , but power of the holy ghost . againe , consider him either according to the flesh , so he was of the substance of the virgin mary , not of the holy ghost : or according to his deity , and so hee was of the substance of his father , not of the holy ghost . but the article ( he is that my sonne ) is not to be omitted , namely , that promised seed & messias , on whom all the fathers eyes haue been fixed , whose day abraham desired to see , on whom all the patriarkes cast their hopes , whom all the prophets with one mouth haue declared and poynted at , as with one finger : this is that my son , whom ye haue already seene borne of a virgin , isa. . . come out of bethleem . mic. . . called out of egypt . hos. . . out of egypt haue i called my sonne . this is he before whom eliah hath prepared the way , mal. . . that is , iohn baptist in the spirit of eliah . and as ye haue seen these things already , so expect the accomplishment of all other predictions concerning him , till he hath finished his course , & the whole worke of mans redemption . is christ thus peculiarly the sonne of god ? then note the wonderfull loue of god and of christ : god the father setting his onely sonne separated from sinners , and higher then the heauens , among sinners , to receiue among them not only the badge of sin , but the curse of sin , wherein hee was cast lower then earth , and hell it selfe ; that we might by him become the adopted sons of god : for this was the fathers end , that we might be vnited to his naturall son , and so to himselfe by him , and receiue our title of son-ship . and what father that loued his son , would so debase him , that hee might take in some strāger , yea an enemy to be heire with him ? and yet the loue of god hath done thus for vs. againe , the loue of christ is surpassing , and appeareth in his voluntary and extreme abasement , that he would be pleased from the height of his glory , being gods naturall son , to become not onely like , but lower then all other men in his life and death . no man liuing euer was or can be so abased : for hee that is lowest of all , can fall but from one degree in earth to another : but christ falls from the highest degree of the glory of heauen , to the very bottome of hell . what doth this infinite loue call for at our hands , but returne of loue for loue ? shall we thinke any of his commandements grieuous ? shall we think much of any conditiō which god seeth fit for vs , and christ hath sanctifyed , be it neuer so base ? shall we refuse the lowest abasement for his sake , seeing we cannot bee brought so low for him , as hee for vs ? who art thou that professest loue to christ , and wilt not endure a word , a frowne of a superiour , a checke and rebuke for his sake and good conscience ? was christs loue such to thee ? or , if it had , where had thy hopes and saluation been ? had he disdayned the frownes of his father for thee , the rebukes and shame of the world , the cursed death to which hee voluntarily subiected himselfe , thou hadst bin layd for euer vnder the frownes of god the father , and the curse of thy sin : and though thou seest that all the good of his abasement came to thee , thou wilt endure nothing for him : ah , conforme henceforth thy loue to his . secondly , heere is an excellent ground of comfort , that we haue a most perfect and all-sufficient sauiour , not onely the son of man , but the son of god almighty . ioh. . . god so loued the world , that he gaue his onely begotten son , that whosoeuer should beleeue in him , should not perish , but haue euerlasting life . all other sauiours were meere sonnes of men , ioshua , the iudges , iephte , samson , &c. and their deliuerances but temporall from the sonnes of men : but heere is an eternall sonne of god , an heauenly sauiour , and saluation from all spirituall enmities , worthy the sonne of god. hereupon , namely , the excellency and dignity of his person , ariseth the excellency , price , and merit of his obedience , both actiue in fulfilling the law , and passiue , in satisfying the breach . for , being the naturall sonne of god , he cānot but be very god , of the same substance and godhead with the father ; vnto which diuine nature the humane being vnited , it receiueth an excellency and dignity aboue all created natures of men and angels : for , to which of the angels did he at any time say , thou art my sonne , heb. . ? and hence all his obedience must needs bee of infinite merit , the person being so infinite : else could he not haue sustained the infinite burden of mans sin , nor appeased the wrath of his father infinitly offended , nor in so short time haue made so full and perfect satisfaction , which must be of infinite worth and desert , nor haue vanquished so infinite enemies as sin , death , hell , and the deuill , nor haue purchased for vs that infinite and eternall crowne of righteousnes , vnlesse he had been immanuel , god with vs , and for vs , blessed for euer . thirdly , if christ be that true sonne of god so declared by the prophets , then wee are instructed , . to beleeue in him : for this is the commaundement of god , that we doe beleeue in the name of his sonne . ye beleeue in god , beleeue also in me . and the reason is , because the father and the son are one . besides , no creature can be the obiect of faith , which fixeth it selfe vpon god , as mar. . . haue faith in god : which word ( god ) in the creed is but once named , to note the vnity of essence , yet in vnderstanding is to be referred to all the three persons , in whome we beleeue , and in nothing else . and because we must beleeue in him , wee must pray not onely by him as a mediator , but vnto him as god equal with the father , into whose name we are baptized . thus the apostles prayed to him , lord , increase our faith : and a leper came and worshipped him , saying , lord , if thou wilt , thou canst make me cleane , math. . . and often it is made a marke or note whereby all christians are described , that they are such as call vpon the name of the lord iesus christ , act. . . . cor. . . in one word , whatsoeuer diuine worship is due to the father , is due to this sonne of god : rom. . . in him the gentiles shall trust , euery knee shall bowe vnto him : and ioh. . . that all men might honour the son , as they honour the father . . we must esteeme and affect him as the sonne of god , accounting him the chiefe of . as the church doth , to loue and reuerence him aboue all other , saying , thou art fayrer then the sonnes of men : if any man loue not the lord iesus , let him be accursed , . cor. . . yea , account all things as losse and dung in comparison of him , hate father and mother , if need so require , in respect of him , and be so farre from being ashamed of him and his profession , as to acknowledge it the greatest honour to suffer in his cause , . pet. . . . if christ be the onely naturall sonne , then kisse the son of god , psal. . . . in token of subiection , as a kisse is if it be of an inferiour to a superiour : so pharaoh said to ioseph , all my people shall kisse thee , gen. . namely , in token of subiection : so idolaters are said to kisse their idols , that is , to be subiect and deuoted vnto them , . king. . . . in token of loue & good will , if from a superiour or equal : thus the saints must kisse one another with an holy kisse . and thus must euery christian kisse the sonne of god , both in token of their homage and subiection , as also as a sure pledge of their loue and faithfull affection towards him ; especially wee must take his yoke vpon vs , stoope vnder his scepter , and obserue whatsoeuer hee hath commanded vs. doe as the people promised ioshua , chap. . . all that thou commandest vs , wee will doe ; whither thou sendest vs , we will goe ; whosoeuer rebell and will not obey thy words , let him die the death : and as mary his mother said to the seruants , whatsoeuer hee shall bid you doe , that doe . beloued sonne . ] the english is too short for the greeke , where we finde two articles , and it soundeth thus : this is that my sonne , that my beloued , and such a beloued one , as on whom all a mans loue is cast : for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is commonly vsed of that which is but one , as of isaac , take now thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) thy onely sonne , thy beloued sonne . christ is the proper obiect of gods loue , on whom all his loue is cast , figured not onely in isaac , but in salomon , . sam. . . the lord also loued him , and called his name iedidiah , that is , the beloued of the lord : christ is the true iedidiah , prophecied of isa. . . behold my elect , in whom my soule delighteth . the apostles expresse this loue in sundry phrases : ioh. . . the onely begotten sonne which is in the bosome of the father , hath declared him ; that is , who is intirely and inwardly loued with such affection , as is due onely to her who is to be layd in the bosome , who is thy best-beloued , thy heart , thy selfe . and hee is called gods deare sonne , col. . . . god loues him as himself , as being one with him : the father & i are one , saith christ ; in nature , in essence , in will , in operation : looke with what loue he loues himselfe , with the same he loues his sonne , the only begotten of the father , full of grace and trueth . . christ is capable of perfect and infinite loue , as no creature is , and therefore is perfectly and infinitely loued of his father : hence is it that the father giueth him all that euer he hath , mat. . . all power in heauen and in earth : hence he reuealeth and declareth his whole counsell to him , who from eternity hath coexisted and layd in the bosome of his father , whereas all creatures are not capable of this knowledge . . christ as mediator , is most deare to his father , and beloued as a sea or fountaine , from whose fulnesse loue must be deriued to all other . eph. . . he hath made vs accepted in his beloued : the head of the body must be filled with sense , and spirit , and life , because it must send these into all the members ; so the head of the church . as the apostle therefore saith , in him are the treasures of wisedome , so he is gods store-house of loue , whence all our supplies must be fetched . of consolation , . in respect of gods affection . . of christs intercession . . of our owne acceptation . the first , if god thus dearely loue christ the head , he must needes dearely loue the mēbers : whence christ prayeth thus , ioh. . . that the world may know , that thou louest them , as thou hast loued me , namely , with a fatherly and free loue . what then if the child of god be in want , distresse , danger , death it selfe ? god looking on him in christ , cannot but pitty him : the wife and children cannot so pitty and helpe vs , when they can weepe about vs. psal. . . secondly , christs intercession for vs , must needes be powerfull and preuailing , because he therefore euer liueth to make requests for vs : and being also euer loued , it must needes be fruitfull for vs : he was heard in all things in the dayes of his flesh , and much more now in his glory . we see what great suits a kings fauorite can carry away , as ahashuerosh , because hester found grace in his sight , would not deny her to the halfe of his kingdome , and shee easily got her suit for her selfe , and all her people : but christ shall not be denied the whole kingdome , if he aske it for his elect. thirdly , hence comes in our boldnesse to come to god , in the name , and for the sake of christ , in whom our persons and prayers finde acceptance : we in our selues being enemies to god , strangers from god and his couenant , hauing forfaited all , are by his mediation receiued into such fauour , as , aske what wee will in his name , in faith and vnderstanding , and wee shall be speeders . of instruction , in two things : . if god thought not his deare sonne too deare for vs , but , although his whole loue was cast on him , would not spare him , shall wee thinke any thing too deare for him ? if benefits will binde , search heauen and earth , you shall not finde such a loue , which is left with an admiration , ioh. . . god so loued the world , &c. and oughtest not thou to giue vp thy soule , body , and life it selfe as a reasonable sacrifice for him ? oh the ingratitude of men , that are so farre from this , as that they will not part with a grain of their wealth , with a dram of their credit , nor with their base lusts ! the proud will not depart from his pride , nor the drunkard with his drunkennesse , nor the froward with his malice and reuenge , for christ , and much lesse from liberty , life , &c. and what is the reason ? men loue their liues , their lusts , &c. and did not god loue his sonne more than thou canst loue these ? he set his whole loue , euen an infinite loue vpon him , and yet hee gaue him to death for thee ; and wilt thou doe nothing , suffer nothing for him ? wilt thou loue hatefull things better than god , who loued not his dearest sonne too well for thee ? . if god so dearely loued christ his sonne , so must we ; we want no reasons or motiues thereunto : for first , hee loued vs first not existing , yea resisting . secondly , he hath declared his loue by innumerable gifts of body and soule , yea by that inualuable gift of his owne bodie and soule . thirdly , hee hath more to declare to vs hereafter in greater things , which eye hath not seene , eare hath not heard : for hee will not be in heauen without vs. fourthly , god cannot loue vs , if wee loue not his beloued sonne . can a father , who hath cast his whole affection on his childe , and worthily , endure that hee should be contemptuously entreated and despised ? the sentence is passed , if any loue not the lord iesus , let him bee accursed . fifthly , the greatest reason of all , is the strait vnion and band between christ and the christian ; he the foundation , wee the building coupled ; he the roote , we the branches ingrafted ; he the head , we the body vnited ; he the husband , we the wife married : and hence is the communication betweene vs in natures , goods , estates : he puts on our nature , to cloath vs with his diuine nature ; he put vs in state of all his goods , wisedome , righteousnes , sanctification , and redemption , yea giues vs right to heauen , to earth , and the creatures ; he takes on him our low estate , to aduance vs to his glory ; yea our troubles are his ; in our wrongs he is wronged , and whatsoeuer is done to vs of well or woe , hee takes it as done to himselfe , either to recompence or reuenge it . now what an vnseemly and confused sight were it to behold the building falling off of the foundation , the branches seuering from the roote , the members cutting themselues from the head , and the wife suing for a diuorce , or at daggers with her husband ? notes of our loue to christ are these : . often to thinke of him , and these thoughts bee deepe , large , frequent , which argues abundant affection in the soule : often out of that abundance to speake of him , and neuer but to his glory : for , where we heartily loue , we can willingly praise . thus the loue of god in dauids heart filled his mouth and pen with often praises , psal. . . seuen times a day doe i praise thee . thus the spouse in the canticles loued much , and praised much ; my beloued is white , and ruddy , the fairest of ten thousand , chap. . . yea , by this meanes bring others to be in loue with him , as wee doe with our deare friends . psal. . . o loue the lord ; all ye his saints . cant. . . his mouth is as sweet things , he is wholly delectable : this is my welbeloued , and this is my louer , o daughters of ierusalem . . to bee carefull to please and content him in all things : the man i loue i will doe any thing wherby i may please him , i will abstain from y t which will offend and incense him . . cor. . . we couet both at home and from home to be acceptable vnto him . i will not forget his desire , his word , i will thinke the time short and well spent to do his requests . i will not imprison his loue in my heart or mouth , but expresse it in my whole course and calling , as peter was thrice enioyned to expresse his loue to christ in feeding his sheepe and lambes , ioh. . . . loue is bountifull : i will spare nothing for my friend ; all i haue , is his to command and vse , because my selfe am : sincere loue is communicatiue , and will be at cost for christ : those that loue christ , first giue themselues to christ , and then their gifts , their graces , their goods to the vse of christ and of his members : sincere loue is diligent , and will refuse no paines to please or pleasure the partie loued : what infinite paines will men ( that loue the world ) take for an handfull of it ? and such as loue christ , will refuse no paines to enioy , to glorifie him , as the apostles and martyrs , in whom we see how loue ouercommeth all things , and the hardest paines is pleasure to it . . this christian and holie loue is ready to defend christ : no man can endure to heare or see his friend abused ; loue carries a sympathy with it , that is , a fellow-feeling , causing ioy or griefe , to see his glory , word , or kingdom aduanced or hindred : it carries a godly zeale to gods house , which consumed dauid , psalm . . . paul and barnabas , when god was dishonoured , were mooued , and rent their cloathes ; and loue to christ makes a mā take to heart things against his name and honour : nay , it makes the christian ready to suffer with christ and for christ , and accept of neuer so hard a conditiō with him . much water cannot quench loue , nor the flouds drowne it , cant. . . yea if all the world should forsake christ , and sincere profession of him , sincere loue would loue the more , and die with him rather than deny him . . now in his absence to loue him in his image , in his seruants , because they loue him ; in his word & sacraments , which are his letters and pledges ; in his gifts and graces , which are his loue-tokens , and long to obtaine his presence : for the spirit saith , come : and the bride saith , come , yea euen to be sick of loue after him , cantic . . . thus may wee trie our loue of christ , and shame our selues for want of it , and stirre vp our selues to grow vp in the image of god , who hath set his whole loue vpon him , and long after the day when wee also shall set our whole loue vpon him as he vpon . vs. in whom i am well pleased . sect. . here is the fruit of this neere relation , declaring to vs , that god is not onely pleased with christ , his person , his actions and perfections : ( for hee saith not , with whom : ) but that in him whatsoeuer is presented is accepted , and hee is pleased with that also . neuer is god appeased with any man , but in and through his christ , whom hee so loueth , as that all his wrath is appeased with all that are in him . eph. . . we are accepted in his welbeloued . col. . . in him are all things reconciled , and set at peace through the bloud of his crosse , both in earth and in heauen ; that is , the whole bodie of the church , which is partly in earth , and partly in heauen , by christ vnited to god. luk. . at his birth the angels sang , glory to god , peace on earth , & good wil to mē ; teaching vs , that now by christ , gods good will was turned towards men . add hereto , that all the fauors we receiue from god , are ascribed vnto him . ephes. . we are elected in him , adopted in him , called with an holy calling , iustified , but all in him : and vers . . he hath blessed vs with all spirituall and heauenly blessings in christ. for . if god look on vs in our selues , & in the common masse , wee are so couered ouer with sin , as he must needs pronounce of vs , as once hee did of mankinde , it repenteth me that i haue made man : he must needes bring the curse of the law vpon our neckes : but looking on vs through christ , he changeth his voyce , that as when wee behold a thing through a red or greene or coloured glasse , euery thing looks as the colour of the glasse ; so god beholding vs through christ , we receiue the dye and tincture of his bloud and obedience , and so are iustified and accounted innocent and pure . and thus , as it is said of the church , ezek. . . we recouer our former beautie , which is made perfect through his beautie . . this was shadowed in the old testament , ge. . . when the earth was destroyed , and noah came out of the arke , hee offered burnt-offerings to the lord , and the lord smelled a sauour of rest , and said , i will no more curse the earth , &c. a notable type of christ , the mediatour and maker of atonement betweene god and man , from whose meritorious sacrifice god only smelleth a sauour of rest . so likewise in aaron the high priest , exod. . . aaron must beare the iniquitie of the offerings of the children of israel , and [ holinesse to the lord ] shall be alwaies vpon his forehead , to make them acceptable to the lord : here ( saith caluine ) must all our senses bee fixed vpon the forehead of the only high priest , from whom all holinesse floweth foorth to his church : neither could the priest make the people acceptable in his owne person , but as hee stood a type of christ. . consider christ . in himselfe : god was so pleased in him , as hee was neuer displeased , nothing was euer found in him displeasing , no guile in his lips , no spot in his person , but was euer a beloued sonne : it is not so with vs , who were before , the sonnes of wrath , and lo-ammi , lo-ruhamah . . consider him as head of the church and mediatour , his obedience was so voluntary , and satisfactory , so full and meritorious , as must needs appease his fathers wrath ; in him the father hath his law wholly fulfilled , euen all righteousnes ; in him he hath the curse borne & carried away ; in him he hath a new righteousnes of faith restored to beleeuers , and a new image repaired vpon them : so as now beholding them , not in the first adam , but in the second ; not in the old roote , but in the new plantation ; he loueth the members , because he loueth the head , & accepteth them as sons through his beloued sonne . to note the miserable condition of all them that are without christ , because they are as the gentiles , without god in the world , without hope : for nothing else in the world can put backe the wrath of god , there is no name else vnder heauen in which a man can be saued . how fearefully is the wrath of god come vpon the iewes to the vttermost , who reiect this corner stone , and yet expect a messiah of their owne making ? neither the cleere testimonies of the prophets , nor of iohn , nor heare this voyce of the father , nor his own mighty works , haue moued them , because hardnesse is come vpon them till this day , and the vaile is vpon their hearts , which wee must pray that god would in his time remooue . those mightie kingdomes of turkes and heathens , who refuse the sonne of god , and will not acknowledge him more than a man , lye vnder gods wrath , and in the power of the diuell , and reiect the onely meanes whereby they should come into fauor with god : which when we consider , as we are to pitie and pray for them , so with praise and gladnesse wee are to acknowledge gods goodnesse , whose prouidence watched ouer vs to be borne in the places and times wherein christ rideth most gloriously in the chariot of his gospell , that vnlesse we will wilfully shut our eyes , and make our condemnation heauyer than theirs that neuer heard of him , we must needs see the light shining so brightly . the like may bee said of all those damnable heretikes , who haue denied christ either in his natures or offices : and here wee must for euer renounce the damnable heresie of the church of rome , who , though in word they hold the doctrine of faith , yet in deed and by expresse consequent deny both the natures and all the offices of christ , and so professe a false christ , in whom they cannot meete with saluation . the case of worldly and carnall gospellers is no better , who professe christ their iesus , not their lord , denying him their hearts and liues , and yet with their mouthes say , lord , lord. againe , seeing god hath professed , that christ is that his beloued in whom he is onely well pleased , away with other mediatours , other intercessors , none can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he , he onely was found worthy to open the booke , reuel . . . god neuer professed himselfe well pleased in any but he , though with many hee hath been . away with those fond deuices of merits , and workes of supererogation ; away with popes pardons , vnlesse wee can bring such a voyce from heauen for any other man : away with foreseene faith and foreseene workes , with which some men say god was pleased , and so moued to elect his people . no , no , onely christ is the delight of god , hee is delighted in nothing but him , and that which he sees through him : giue him the honour of a sufficient sauiour , able to appease and please his father , able to tread the wine-presse alone ; or else giue gods testimonie the lye , as all they doe , that dote vpon any other meanes of pleasing and appeasing god than christ alone . lastly , seeing our selues out of him can finde no acceptance , let vs labour to be found in him , and to know that we are in him , which must be our onely comfort both in life and death ; then let the law curse , the deuill accuse , sin stand vp against vs , hell-gates set themselues wide open for vs ; if wee can say christ is ours , wee shall be vpheld , while other iusticiaries fall . but how shall wee know that we are in christ ? by these rules : . if wee be led by his spirit , rom. . . . if wee crucifie the affections and lusts , gal. . . . if we be new creatures , . cor. . . . if we perseuere in the obedience of faith , heb. . . the generall vse of this whole testimony , is set downe , math. . . heare him : for by this voice christ is now appointed both , . the doctor and chiefe prophet of the church , more excellent then moses ; for he is faithfull as the sonne in all the house of god. . the high priest of our profession , whose lips must preserue knowledge , infinitely aboue aaron , a most mercifull high priest , able to saue them that come vnto god by him , seeing he liueth for euer to make intercession for vs. . the only king of his church , a greater than salomon , of whom all the kings of israel were but shadowes ; who only maketh lawes for his church , and of such power as they binde conscience , which no king nor lawes can doe . . hee is the angell of the great counsell , the chiefe doctor and interpreter of holy scripture , the iudge of all controuersies and interpretations , and therefore onely to be heard . what ? is not the church to be heard ? the preachers of the word to be heard ? yea , the one as the spouse of christ , the other as ministers of christ : only christ himselfe as receiuing this dignity , to be the onely master of his church ; they had streams , but hee the fountaine of wisedome , hee had treasures of wisedome hid in him . . this is a note of the true church , both of iewes and gentiles . ioh. . . he that is of god , heareth the words of god : my sheepe heare my voyce : and ioh. . . other sheepe i haue , which are not of this fold , that is , the gentiles not yet called ; these must be brought vnto me , for they shall heare my voyce . . christ the lord of the holy prophets , hath put an end to all prophecies , ceremonies , reuelations , and dreames , & these many , extraordinary meanes whereby he taught his church of olde : and now god hath spoken vnto vs by his son , to whom all they made way , heb. . . he is that messiah of whom the samaritan woman said , ioh. . . i know that the messiah will come , and when he shall come , he will declare all things . they that liued before him , made account to heare him , because hee was expected from the bosome of the father , to reueale all the will of god , and all necessary trueth concerning saluation ; how much more should we , who haue heard all things , all his doctrine , and seene his miracles , as the samaritans did , ioh. . . we haue heard him speake our selues ? . if wee consider our owne naturall blindnesse , and grosse ignorance in the things of god , how apt wee be to seduction , schisme , heresie , delusion , wee shall see how necessary it is to heare him : nay , seeing god hath of mercy set him out to preserue vs from these euils , great and detestable shall our vnthankfulnesse be , to turne away from him . now if it be asked how wee must heare christ , the answere is this : . hee must now be heard in the voyce of his ministers , to whom he gaue gifts at his ascension , and of whom he said , hee that heareth you , heareth mee : so farre as they can prooue that which they teach , to be his voice , they must be heard , and further we must not heare fathers , doctors , councels , nor the pope of rome : for himselfe is still the chiefe doctor , and chiefe interpreter of the scriptures , and iudge of all controuersies in religion . . to heare him , is not onely to lend him our eares in the ministry , ( for many iewes , pharises , wicked romans , &c. heard his owne gracious words , and yet heard him not : ) but , to heare him , is , . to repent and beleeue the gospell : for this was the beginning and summe of christs preaching , math. . . and ioh. . . beleeue in the light , that yee may be the sonnes of the light. . to loue one another . this is the new commaundement , that we loue one another , ioh. . . and is most expresse , . ioh. . . this is the commanment , that wee beleeue in the name of his sonne iesus christ , and loue one another . . to obey him in whatsoeuer he commandeth : his sheepe heare his voyce , and follow him : and , math. . . teach them to obserue , and to doe all things that i haue commanded you . heereby many sorts of men are reproued , that heare not the voyce of christ : papists heare the voyce of the church , and of traditions , reuelations , false miracles , yea the voyce of antichrist : the atheist heares the voyce of reason , lawes of men , and perswasions of fleshly wisedome ; but the apostles thought it fitter to obey god then man , act. . . the naturall man heares the voyce of the serpent , as adam did , though christs voyce be neuer so loud against the touching of the forbidden fruit : yea , men that professe better things , may heare the voyce of wiues , children , parents , yea , the voyce of profit and vnlawful pleasure , before and aboue christs voice ; salomon himselfe heard the voyce of his idolatrous wiues , till god rent the kingdome from him : so as the best of vs had neede be stirred vp by this voyce from heauen , heare him . finis . the errata . page . margent , for inundatione , reade , mundatione . p. . marg . r. sanctificaret . p. . liu . penult . put out housholder . if any other faults haue escaped , i desire thee ( courteous reader ) to passe by them . notes, typically marginal, from the original text notes for div a -e parts to be handled . sect. . of christs offering himselfe to iohns baptisme . . the time when . consent of scripture . gods prouidence guideth all circumstances as well as actions . christ fitly followes iohn . medicus primò erodit , & ab●adit putrida in vulnere , postea ligat , & pharmacum subdit : ita sidelis mysteriorū dei dispensator , &c. the place . christ in his owne person sanctified both priuate and publique callings . quest. answ. . cor. . . quest. answ. malac. . . congruè iordane : quia sicut per illud flumen silij israel transierunt ad terram promissam , sic per baptismum fideles transeunt ad terram viuentium . quest. dommus ad seruum , lux ad lucernam , sol ad luciferum . answ. why christ commeth to iohn , not iohn to christ. phil. . . heb. . obesse mali bonis non debent , sed magis mali à bonis adiuuari , cyprian . epist. synod . . nec propter zizania segetem christi , nec propter paleas aream christi , nec propter vasa inhonorata domum magnam christi , nec propter pisces malos retia christi derelinquunt , aug. cont . crescon . lib. . cap. . non dicit , alijs . sed sibi , calu. the end of christs comming to iohn . quest. answ. baptizari vis domine iesu ? nunquid sano opus est medicina , aut inundatione mundo ? quam maculam habere potest agnus sine macula ? bernard . serm . . de epiphan . vnus mersit , sed lauit omnes : theoph. baptizatus christus vt homo , sed idem peccata soluit vt deus : non quòd aquis lustralibus ipse egeret , sed vt aquas sanctificarit : nazianz. orat . . de filio . obiect . answ. obiect . answ. christ no sinner , tooke on him the symbole of remission of sins the significatiue action in christs baptisme what they betokened obiect . answ. why christ was both circumcised and baptized . vse . act. . . christ washed , to clense , not to be clensed . iosh. . . nemo refugiat lauacrum gratiae , cùm christus nō refugit lauacrum poenitentiae , ambros. in luc. vers. . iohns repulse of christ. quest. answ. quest. answ. doct. reason quest. answ. vse . vse . prou. . . vse . iohn knew christ , whom he had neuer seene before . obiect . answ. obser. . the more grace , the more is the sense of want of grace . reasons . vse . iob . . vse . rom. . . . tim. . luk. . . math. . . obser. obiect . answ. quest. answ. . pet. . . doct. the saints ascribe all their good vnto grace from first to last . reasons . vse . john lambert . vse . vse . vers. . christs perswasion of iohn . quest. answ. cor. . . quest. answ. doct. . the right manner of helping our brethren out of their errors . meeknesse necessary in informing and reforming reasons . doct. . mat. . . quest. answ. quest. answ. phil. . . vse . vse . vse . vse . doct. . christians must aime at vniuersall obedience . reasons . psa. . . & . reu. . & . chap. vse . vse . tit. . . mat . . pet. . . iohns permission of christ. obser. a godly heart easily yeldeth vp an error . reason pro. . . vse . vse . vse . vers. . christs prayer being come out of the water . why christ prayed at his baptisme . luk. . ● . doct. parts of gods worship to be entred with prayer . so are the seuerall duties of our special callings . reasons . math. . . vse . vse . vse . motiues to feruent prayer . iam. . . the opening of the heauens vpon him in his prayer . obser. obiect . answ. vse . how the heauens were opened . why were the heauēs opened . obiect . answ. christ hath fulfilled actiue righteousnesse for vs as well as passiue . heauen opened it selfe , to confirme our doctrine to be from heauen . quest. answ. christ openeth heauen for vs . wayes . gen. . . ioh. . . the spirit descending vpon christ like a doue . how the holy ghost can be sayd to descend , seeing hee filleth heauen & earth . gen. . . quest. answ. why the spirit appeared in the likenesse of a doue . why the spi●it lighted vpon the head of christ. vse . vse . foure properties of y e doues of christ. vers. . the voice from heauen testifying vnto christ. why god the father giues testimony to his sonne . reasons . why the testimony concerning christ was from heauen . . reasons . obser. . vse . vse . obser. . theodoret , out of the like ground , gathereth the same doctrine , and notably vrgeth it against images , on deut. quest . . reasons . vse . melius docet interdū pictura , quàm scriptura , bellarm. de imag. cap. . e●ce à te cogitationem minimè decentem magnitudinem dei : nè paruum reddas eum qui magnus est , &c. basil. in hexam . homil. decima . * but here your owne aquinas leaues you . ipsi deo , cū sit incorporeus , nulla imago corporalis poterat poni : quia , vt damascenus dicit , insipientiae summae est , & impietatis , figurare quod est diuinū , part . quaest . . art . . so doth durandus , speaking of the images of the trinity , fatuum est imagines facere , vel eas venerari : ●n . sent . d●st . . quaest . . 〈◊〉 . . so also doth your owne romane catechisme , diuinum numen violari , si quis conetur diuinitatis formam aliquo artisicio effingere : part. . cap. . quaest . . gal. . we hold the image of christ more dangerous then any other , because of the excellency of his person , pet. mart. loc . com . class . . cap. . sect . . in . king. omnino errare meruerunt , qui christum et apostolos eius non in sanctis codicibus , sed in pictis parietibus quaesierunt , august . de consensu euangelist . lib. . ca. . obiect . answ. obiect . answ. obiect . answ. obiect . answ. obser. . vse . vse . christ that beloued son. quest. answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. obiect . answ. vse . vse . vse . . ioh. . . & ioh. . . psal. . . doct. reasons . vse . ioh. , , . vers. . we must thinke nothing too deare for god , who thought not his sonne too deare for vs. motiues to stirre vp our loue to christ. . notes of the loue of christ. the fathers delight in that his sonne . doct. reasons . vse . vse . vers. . quest. answ. obser. . filius pronūciat quae deus pater dictat , iob. . . et spiritus sanctus obsignat , ioh. . . reasons . mat. . . ioh. . . vse three treatises the pearle of the gospell, the pilgrims profession: and a glasse for gentlewomen to dress themselues by. to which is added a short introduction to the worthy receiuing of the lords supper. by thomas taylor, doctor of diuinity, and late preacher of aldermanbury church in london. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) three treatises the pearle of the gospell, the pilgrims profession: and a glasse for gentlewomen to dress themselues by. to which is added a short introduction to the worthy receiuing of the lords supper. by thomas taylor, doctor of diuinity, and late preacher of aldermanbury church in london. taylor, thomas, - . taylor, thomas, - . pearle of the gospell. aut taylor, thomas, - . pilgrims profession. aut gunter, h. taylor, thomas, - . glasse for gentlewomen to dresse themselves by. aut taylor, thomas, - . short introduction to the worthy receiving of the lords supper. aut [ ], ; [ ], , [ ]; [ ], ; [ ], p. printed by i. b[eale] for iohn bartlet, at the gilt cup in cheaq-side [sic], london : . printer's name from stc. "the pearle of the gospell", "the pilgrims profession" (which is signed "h.g." i.e. h. gunter), "a glass for gentlewomen to dresse themselues by" and "a short introduction to the worthy receiuing of the lords supper" have separate dated title pages. reproduction of the original in the union theological seminary (new york, n.y.). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion three treatises : the pearle of the gospell , the pilgrims profession : and a glasse for gentlewomen to dresse themselues by . to which is added a short introduction to the worthy receiuing of the lords supper . by thomas taylor , doctor in diuinity , and late preacher of aldermanbury church in london . london : printed by i. b. for iohn bartlet , at the gilt cup in cheap-side . . the pearle of the gospell : or , jewell euangelicall . diligently sought ioyfully found dearely bought by the wise merchant . infolded in christs parable and unfolded by the application of thomas taylor , doctor in diuinity , and late preacher of aldermanbury church in london . london : printed by i. b. for iohn bartlet , at the signe of the gilt cup in cheap-side . . to the right worshipfvll , mistris elizabeth backus , wife to master samuel backus esquire , and justice of peace : and to her three vertuous and religious daughters , mris . mary standen , wife to mr. standen , esquire , and iustice of the peace ; mris . flower backus , wife of mr. iohn backus , esquire ; and mris . elizabeth bellingham , wife to mr. richard bellingham , esquire ; grace and peace from the fountaine . right worshipfull , pearles are small in quantitie , but great in their quality , and smaller often in the weight than in their worth ▪ such an one is this which i haue presented vnto you as a token of my due respect and vnfained loue to your selfe , and the church in your familie . pearles from earth fit not common persons ; but this from heauen belongeth to al who meane to partake in the common saluation . as this pearle is yours in the common right of saints , so this offer of it is yours by a second and more peculiar right , as who first helped it out of the darke into this light . your earnest and often desires of some of the written notes of this treatise , drew from me a promise the thought of the paiment whereof , was my first thought of this publication . and now this pearle being yours , weare it as your chiefe ornament , the price of which ra●seth your owne price and recko●ing in the eyes of god and good men , aboue the carbuncles and rubies . other ornaments seuered from this , are but beautifull vanities . the largest reuenues , the richest estates , the most ample treasures , the costliest cabinets , filled with pearles and precious stones , sets the person wanting this pearle , in no higher reckoning than common flints , or other contemptible stones , with him to whom the nations are but as the drop of a bucket , or as the dust of a ballance . so of all naturall endowments , we may compare them ( as salomon doth beantie ) to a ring of gold , which outwardly commendeth the wearer ; but the iewell of this ring is this pearle of the gospell , or the life of the gospell , in the life of the gospoller . let this iewell be lost once , or missing , the ring may be gilded and glistering without , but the touchstone and triall will finde that it was neuer gold . and because i know that you haue no greater ioy than to see your children walke in the truth , i am assured , you will gladly afford them an equall share with you in this so precious a commodity , and therefore haue i taken them into this dedication . blessed are you that haue your quiuer full of such louely arrowes . of the vertuous woman is said , her children praise her . were this a verbal praise of the mouth , children might seeme testes e sinu , and the spreaders of the partiall praises of their mother ; but this is an astuall and solid commendation , and vnsuspected , when the shining vertues of the feare of god , sobrietie , and modest conuersation of children , proclaime the grace , pietie , and care of the mothers education . among that rich store of earthly comforts , with which god hath beset you , you haue none co●parablie gracefull to this , if you except your sweet societie with your graue and religious husband . and now to you three daughters , worthy of such a mother : when i call to remembrance the vnfained faith , which dwelt , & yet dwelleth in your grand-mother ( whose reuerend old age is crowned with an ancient and honorable profession and practice of holy religion aboue any i know in these parts ) and in your deare mother ; and am assured it dwelleth in you also , i could not but put you in remembrance , to stirre vp the gift of god that is in you : and exhort you , as you haue happily begun , to hold on in the way of grace , and see that your workes be more at last than at first . god hath aduanced you into the fellowship of religious and compleat gentlemen your husbands , to faire estates and portions in this world , but especially to a sure expectation hereafter , by meanes of your inseparable coniunction to your head and husband iesus christ. you must now aduance him who hath thus aduanced you , and love him for himselfe , who hath loued you in his sonne : and hold euery new sense of mercy , a new spurre and prouocation vnto dutie . in the way and pace in which you goe , i must acknowledge i passe and slip an opportunitie , by passing oner in silence so many commendable parts in you all , which make you worthy to be praised among women fearing god. but my praises can . lift you no higher than your owne vertues doe , whose diligent paines in gaining knowledge of holy things , conscionable practice of sound religion , charitable refreshing of the poore members of christ , and whose humble , sober , wise , modest , and louely carriage , ( especially in these loose dayes ) are as so many tongues , and mouthes , and pens ( without mine ) to publish your due praises : and knowing that you will be better pleased , that i turne my praises into praiers , for your progresse and prosperitie in the good way , i shall endeuour to supplie that want this way , heartily commending you to the power of his grace , who onely can further inrich you with the pearle of the gospell : who also giue you with the new yeare , new supplies of all holy graces , till the new man bee compleat in iesus christ , in whom i rest your worships to be vsed for your furtherance in the faith , tho. taylor . the pearle of the gospel , matth . . . the kingdome of heauen is like vnto a merchant man that seeketh good pearles . who hauing found a pearle of great price , went and sold all that he had , and bought it . ovr lord iesus comming from the bosome of the father , to reueale the mystery hid from the beginning of the world , spent the whole time of his ministerie in discouering to the church , the excellency , the vtility , and the necessity of that blessed and sauing truth , the daughter of eternity , without which the whole world had lien in perpetual death and darknesse . this parable among many , and aboue many , manifests , that how base soeuer and vile the things of god seeme to naturall men , yet there is such worth , vertue , price and beauty in them , as the godly man , who onely can discerne them , will exchange all hee hath with them , yea and part with all the world before hee will par● with them . in which parable conside● foure things : . what is this kingdome 〈◊〉 heauen . . what is this pearle , and th● goodnesse of it . . who is this merchant ma● . what are his actions , nam●ly , three . . he seeketh good pearles . . he findeth a pearle of great price . . he sold all to buy it . for the first . by the kingdome of heauen , is not meant the blessed estate of the church triumphant in heaheauen : as in matth . . . yours it the kingdome of heauen . nor the church militant and visible : as in matth . . . which is like a net cast into the sea. nor the time of grace vnder christ exhibited to preach in his owne person : matth . . . for the kingdome is at hand . nor the estate of grace , wherin the elect bee iustified by faith , and are lead forward by grace , toward the kingdome of heauen : as mat. . . the kingdome of heauen is like a graine of mustard-seed . nor the kingdome of power , by which god in heauen as a king gouerneth al the world , and euery particular creature in it . but by it is meant the preaching and publishing of the gospel , called here , . a kingdome . . a kingdome of heauen . a kingdome , for three reasons : . because the doctrine of the gospel bringeth vs to christ , that hee as a king may reigne in vs : hence it is called , the gospel of the kingdome , mat. . . . because it is a powerfull meanes ordained by god , to pull vs out of the kingdome of darknesse , and translate vs to the kingdome of his deare sonne , coloss . . and the apostle calleth it , the power of god to saluation , ro. . . . because god hath set it apart , not onely to erect vp the kingdome of god within vs , which standeth in inward righteousnesse , peace of conscience , the ioy of the holy ghost , rom . . . but also to lead vs thorow to the participation of that kingdome of glory reserued in heauen for vs. secondly , of heauen . . because of distinction from earthly kingdomes : it preacheth christ a king ; but withall , that his kingdom is not of this world : hee ruleth not after a temporall manner , but sitteth as king in the spirits of his subiects , and ruleth the conscience , and holdeth vp this scepter of his kingdome in the hearts of men , so as this kingdome is heauenly and spirituall . . for exaltation and aduancement , lifting it vp aboue all that earthly kingdomes can afford , for worth and excellency : and so to stirre vp our affections , and pull our eyes toward it ; the very name of it should rauish vs , and commend the priuileges of the gospell vnto vs. . for admonition and caution that the subiects of this kingdome should receiu● th●ir lawes from heauen , and cont●mning earth and ●arthly things , should aspire , meditate , & frame themselues to heauenly conuersation : this very title of the gospell should bee of power to lift vs aboue the earth . now what is meant by this pearle ? by the pearle is meant , . the happy estate of grace here . . the happy estate of glory hereafter . of which latter , see rev. . . the foundations of the new ierusalem were garnished with all manner of precious stones ; iasper , saphir , chalcedon , and the twelue gates were twelue pearles , &c. but here it signifieth the happy estate of grace , in which wee are still seeking , and purchasing the pearle , and the good things of the gospell , as namely , the glad tidings of it ; the offer of christ with his merits ; the gift gift of faith , iustification , sanctification ; and these are called a pearle for sundry reasons : . for the value and worth of them , which passe all other treasures in excellencie and estimation . as siluer is beyond brasse , and gold beyond siluer , so pearles are beyond gold , and the good things of the gospell beyond the most precious pea●les : so saith salomon , prov . . , . the merchacaise of wisedome is better than the merchandise of siluer ; the reuenue of it is b●tter than that of gold ; it is more precious than pearles , and all thou canst desire are not comparable to it . what a world of wealth both spirituall and heauenly , is manifested by the gospell , which exhibiteth christ , in whom are all treasures of grace and glory ? what a rich store-house is christ himselfe ? the least drop of whose bloud was more precious than all the world ? how preci●us are all his merits , and plentifull for redemption ? what a good thing , and precious grace is faith , which storeth a man with all the good things of heauen ? how precious is the doctrin of saluation , which must not bee cast to swine ; as mat. . . well doth our sauiour therefore call this a pearle of great price ; for the most precious pearles in regard of these good things of the gospell , are but dust and clay . . for the rarenesse . pearles are not so common as pibbles , nor in the hands of common and ordinary men ; but fit for princes and great personages ; common men know them not , nor the price , nor the vse of them : euen so the good things of the gospell are not knowne or obuious to euery one , but hidden mysteries , vnknowne to the most part of the world , and a wisedome reuealed to babes . and as pearls are easily contemned of vnskilfull persons , who are ignorant of their price and vse : so the mysteries of the gospell ; offer them to the gentiles , they esteeme them foolishnesse : to the iewes they are as a scandall : christ crucified , is the very scorne of the world ; onely a few beleeuers aduanced to bee kings and priests to god , know the price of this commodity , and lay out for it . . in regard of the hidden vertue and secret excellencie of them . the body and quantity of a pearle is small , but the vertue and power of it great : so the gospell seemeth small , and contemptible , but it is the power of god to saluation : and faith in the gospell draweth vertue from christ to open blinde eyes ; to cure all spirituall diseases , to raise from death in sinne ; to driue away deuils , and breake the force of temptation : all the pearles betwixt heauen and earth haue not such power ; onely faith as small as a graine of mustard-seed , draweth vertue from christ : and grace , though it be neuer so little ( if sound ) it is of power to open blinde eyes , and to carry the saints along vnto their saluation . . in regard of their excellent qualities , as purity , and cleerenesse , and orient brightnesse : so the law of the lord is pure , psal. . the doctrine of grace , for the brightnesse and perspi●●ity of it , is as a resplendent gemme , which draweth all eyes to it . secondly , in pearles is firmnesse and strength ; so hard and firme are some of them as fire consumeth them not , nor much strength can breake them : euen so firme and sure are the promises of the gospell ; all of them are yea and amen : fire no● water , prosperity nor aduersity can conquer them : so firme is sauing grace , which can neuer be shaken out of the hart . thirdly , their magnitude and greatnesse ; so great is the mystery of godlinesse ; amongst all gods secrets , there is none so great , as this of mans redemption : in the beholding of which , the angels cannot yet satisfie themselues , pet. . . fourthly , equality and roundnesse much commend pearles . the gospell is offered to all alike , to beleeuers and vnbeleeuers ; to masters and servants , rich and poore : it is no fault of the gospell , if thou beest not saued by it . . in regard of their effects : pearles supply our needs at all seasons ; and therefore nonivs a senator of rome , persecuted by m. antonivs , prouided onely for himselfe an vnion of inestimable price , to carry with him in his flight , by which alone he was rich enough : so the gospell supplyeth all our wants ; christ in the gospell supplyeth vs all things , prouideth for vs bread of life , and water of life , and garments of his owne righteousnesse ; hee payeth all our debts , inricheth vs with inestimable treasures , and naked christ is wealth enough . secondly , pearles serue for ornament , and honour , and shew a man to bee in dignity : some hang them in their eares ; some hang them in golden chaines vpon their brests ; some set them in gold , and weare them on their fingers : so the gospell is the honour and ornament of a christian , and maketh vp all his indignities and wrongs : while he hangeth it on his eare , by diligent and carefull hearing : while he fastneth this vnion , and pearle , and maketh it shine by faith in his heart● and while hee weareth it as a ring on his finger , by conscionable practise of the commandements of the gospell ; which is , to beleeue in the sonne of god , and loue one another ; this man is honoured of god and all his saints . thirdly , many pearles are of great vse , and effect , to preuent poyson , to preserue naturall strength , and recouer it decayed : many of them great cordials , and others great comforters of the principall vitall parts of man. so the gospell and good of it preserue the soule from the poyson of sinne , preserueth supernaturall strength , restoreth and reneweth strength of grace decayed ; is the onely heauenly cordiall to comfort the heart in gripes of temptation , and accusation : it is the comforter in all afflictions ; that a christian may say of of it as dauid of the law , had not my comfort beene in thy law , i had perished long agoe in my trouble . labour then to see the worth and price of the gospell , that with christ thou mayest preferre this pearle of the kingdome , aboue all pearles and kingdomes , and value this pearle of grace aboue all naturall pearles . our sauiour would haue vs see how carnall wee are , while such supernaturall treasures are so slightly accounted , and at so little and low a rate with vs. how carnall is it to preferre other pearles which are from earth , or sea , before this pearle which only is from heauen ? how vnwise are wee , so highly to value the pearles whose matter is dust and slime , and whose beauty is by the sunne-beames included : and contemne the pearle , the matter of which is the eternall loue of god by iesus christ : and the beauty , the light and grace of christ the sunne of righteousnesse , which for the orient brightnesse excelleth the sunne shining in his strength . beside , neuer shall this pearle be purchased before it be prized ; nor euer be of vse to vs vntill we haue purchased it : as a pearle keepeth its shine , beauty , and vertue , wrapped vp in the darkenesse and bowels of the earth ; but no whit inricheth him that findeth it not . also let vs place our riches in the gospell , which is so farre aboue pearles , as the substance is aboue the shadow : pearles here doe but shadow forth the worth of grace , but there is no proportion betweene them in shining , vse , or beauty . first , because opinion setteth the price of the one ; but worth on the other : the true worth of the grace of the gospell , heightneth it to him that can truly esteeme it . secondly , no pearle can buy a graine of grace ; but grace may bring riches and pearles ; hauing the promise of this life as well as of that which is to come . thirdly , no pearle can auaile in the day of wrath : onely grace opposed to gods displeasure stinteth it , pro. . . fourthly , pearles and treasures can no way further a mans saluation ; many wayes doe , and may hinder it : many for gaping after the world , lose their owne soules : but the wealth of the gospell onely saueth soules , and there is no other meanes besides it . fiftly , peales may make a man rich in this world , and adorne the outward man ; but not the inward : neither will they goe with vs hence to doe vs any good ; here we finde them , and here we leaue them . but the rich pearle of the gospell is indeed ours ; and maketh vs richest in heauen : content thy selfe therefore with it as the blessed disciple peter , saying , master , thou hast the words of eternall life , and whither shall we goe ? how haue the saints esteemed and made grace their onely jewell and treasure ? ps● . . . david made the testimonie of god his heritage , yea the ioy of his heart . eph. . . the apostle calleth it a rich grace , and chap. . . the exceeding riches of his grace : and col . . . which riches is christ in you . but men that seeke after grace are the poorest men , meane , and vnprosperous in the world . no , they are the richest men , though neuer so meane in the world , they haue many wayes to bee rich , which the worldling wanteth . they haue a rich knowledge , cor. . . they haue faith a rich cōmodity , more precious than gold that perisheth , pet. : . they haue christ liuing in them and dwelling in them ; they haue prayer a rich store-house ; they haue title , and are indeed heires of the kingdome of heauen . and suppose they bee afflicted , reiected , and scorned amongst men ; yet can they with moses , account the rebukes of christ greater riches than the treasures of egypt , heb. . . oh what a world of sweet content lodgeth in the heart with christ ? in want of all things he hath all things . if one aske a christian , what is thy country ? he may answer , christ and his countrey . what is thy kindred ? ans . christ is my kindred . mat. . . behold my mother , and my brethren , and my sisters . what is thy wealth and honour ? ans . gods kingdome is mine , yea god himselfe : he is al things to me , here and hereafter . men cast vp their heads , and looke aloft , if they bee lords of some small manour , or possession : but to be a king or prince of a peece of earth , lifteth them in their conceits aboue the tops of the clouds : but a poore christian is better contented with poore and naked christ , than with all such high and stately vanity . we must also doe for the gospell as men will doe for pearles and treasures , take paines to purcha●● and obtaine it . . what a deale of paines and travell doe men take to faires and markets , in hope of a little profit , of which yet they may be disappointed : but refuse all cost , and trauell for the gospell ? oh that men would heare the call of the gospell , and seeke for faith above silver , and for grace above fine gold ; happy is the man that findeth the merchandise of grace and the cōmodity of faith , which is above all commodities : alas , that such precious wares should lie neglected , and never asked after , nay refused and thrust off , when god maketh offer to thrust the same upon us ; while for every trifle we want , for every shoo-string , we can inquire , aske , and pray for : but content our selves with goods wanting goodnes , & with a full chest of siluer , or gold ; and a heart empty of god and his grace : woe to so rich a begger ; and vnhappy is that man that hath onely not purchased what was onely worth purchasing . . locke vp the doctrine and promises of the gospel in faithful hearts and memories . a man that hath a iewel of inestimable price will be sure to locke it vp in the surest chest he hath ; how carefull then should wee bee of safe keeping the instructions of gods word ? which we can lightly reiect ; and will be more carefull to keep the least peece of siluer that euer we saw coined , thā the most inualuable treasure of gods word that euer we hard preached ? but mar● pondred christs words , and laid them vp in the closet of her heart . againe , this tends to comfort poore christians . thou art poore & despised in the world ; but god hath honored thee with a pearle , worth al the kings ransoms in the world . thou art a loser in the world , the profits of it flye from thee , into other mens hands ; but cor. . . as poore , and yet making rich ; as hauing nothing , and yet possessing all things . thou losest thy name , goods , and liberty ; but this pearle remaineth with thee in al estates ; thou art neuer so poore as thou seemest , nor such a loser as the world takes thee for : david found the word his comfort in trouble , & that kept him from perishing : yea , the statutes were his songs in the time of his pilgrimage , psa . . . . this of the second thing . who is the merchant ? every christian man and woman , who are in the way to heauen ; and in respect of their trade of christianity , are compared to the merchant , pro. . . for the merchandise of wisedome is better than the merchandise of siluer , and the gaine thereof is better than gold . luk. . . and he called his ten seruants , and deliuered them ten peeces of money , and said vnto them , occupie this till i come . christianity is a spirituall merchandising : i say spirituall , to distinguish it from ciuill ; neither is it altogether so like , but that there is much difference and dissimilitude betweene them : and the difference is in seuen things . . in respect of persons : in ciuill society all must not be merchants . the politicians call merchants , 〈…〉 that , is , the fect of the body politicke ; both to carry out needlesse commodities into forraine parts , and by exchange to bring in more and other necessaries for them : now all the body must not bee a foot ; nor all the members of a naturall body haue the same function . but in this mysticall body it is farre otherwayes : for here euery christian ought to bee a merchant , lvk. . . seeing euery christian man hath receiued some talents of his lord to traffique with ; and charge also to trade , and occupy with them till he come : and whereas in ciuill dealings , ministers are excepted and prohibited , that they must neither make merchandise of the word , nor intangle themselues with the affaires of this life ; tim. . . no man that warreth intāgleth himselfe with the affaires of this life , because he should please him that hath chosen him to be a souldier ; these are in this supernaturall trading the chiefe merchants , of whom men must expect , and inquire of these chiefe and heauenly commodities . secondly , in respect of the commodities ; ciuill merchants doe onely deale in profits from earth , and for earth : in earth are they gotten , and in the earth are they left ; but these spirituall merchants deal● in commodities farther fetcht , namely from heauen , and for heauen ; not left by vs , nor leauing vs , till we get into heauen ; the apostle calleth them , heauenly things in christ. thirdly , in regard of the manner of obtaining them , they doe much differ : these are often gotten by indirect meanes ; as by false weights , measures , counterfeit money , lyes , and oathes ; and this ciuill merchandising is one of the arts , or trades , that may bee well or ill vsed : but in spirituall and supernaturall trading , the merchant aduanceth his estate by true and iust meanes onely : euery thing is weighed out , and taken in by the weights of the sanctuary , sealed by god himselfe for true and iust ; they are people of a pure language ; casting deceit out of their mouthes : here they are not crafty merchants to deceiue their brethren , but true nathaniels in whom there is no guile . fourthly , in regard of the effects ; ciuill trading oft times calleth men from the worship of god , and hindreth it : lvk. . , . wee may read of three sorts that refused to come to the supper , two of them were merchants ; the one had bought a farme , and the other fiue yoake of oxen , and these must bee excused : but this euer furthereth it ; for no man can attaine to the meanes of saluation ( which is this supernaturall merchandising ) but by such parts of gods worship and mans duty , as the lord hath appointed in his word . fifthly , in respect of necessary meanes to vphold and driue the trade withall : in ciuill trading , money is necessarium subsidium ; for when men needed not the commodities exchangeable , mony was inuented to preserue contracts ; without which the merchant cannot compasse his commodities . but in supernatural traffick , the merchant ●yeth without mony or money worth . esa. . . hoe , euerie one that thirsteth , come yee to the waters , and ye that haue no siluer , come buy and eat : come ( i say ) and buy wine and milke without siluer and without monie : not the least of these commodities are to be valued by money , gold , pearls , and the desirable things of this life , prov , . , . for the merchandise thereof is better than siluer , or whatsoeuer men can deuise or desire besides it . sixthly , in regard of circumstances of time and place . for the time : ciuill merchandising is to bee exercised on the six dayes , not on the sabbath day . . neh. , . and whē the gats of ierusalem began to be dark , before the sabbath , i commanded to shut the gates , and charged , ●hat they should not be opened till after the sabbath : and some of my seruants set i at the gates , that there should be no burden brought in on the sabbath day : so the chapmen and merchants of all merchandise remained once or twice without ierusalem . but for supernaturall and spirituall trading , as all the six dayes are fit ; so the seuenth especially is the lords mart or market , to furnish all his people with prouision for the whole weeke following . and for the place : all places are not fit for ciuill marts and merchants ; but the principall prohibited place is the church , the house of god : matth. . . iesus went into the temple of god , and cast out all them that bought & sold in the temple , & ouerthrew the tables of the mony changers , & the seats of them that sold doues : christ would not endure his fathers house of prayer to be made a house of merchandise . but in spirituall trading , for heauen , all places are fit for christian merchants , who should goe no where but still be trading for grace : and continually either bee doing of good , or taking of good : but especially the house of god is the most proper place appointed , for the inriching of the heart , and increasing of the stocke of faith and knowledge , and of all graces . so much for the dissimilitude betweene them : now the similitude and reason of this resemblance standeth in fiue thing : . a merchant man is a man that dealeth in great & precious commodities ; the greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the merchant is no pedler , nor chapman of small wares , nor taken vp in selling pins , or points , and toyes for babes : but tradeth for great things , for great bulks , and quantities , for great sums , and dealeth in most rich commodities . so the christian merchant carefull for heauen , aymeth not at the base profits of this life ; as siluer , gold , & such corruptible things : for these things are but sinall in his eye and contemptible , in respect of the businesse of iustification , of holinesse , grace , and glory . these are that one thing needful , and that better part that taketh vp his thoughts and desires : such a rich merchant was dauid , psa. . . thou hast giuen me more ioy of heart than they hau● had when their wheat and their oyle did abound . let other men peddle and barter for corne , wine , and oyle , the christian merchant hath a commodity beyond all this , in his eye : lord lift vpon mee the light of thy countenance ; such a merchant was zacheus ; when saluation was come to his house ; he cast away these pedling profits , faster than he gat them ; halfe he gaue to the poore , and the rest he reserued to restore fourefold . such a on was paul , who counted al things losse & dung in comparison of christ ; & to know the vertue of his death and resurrection . such rich merchants were the martyrs ; who hauing heauen in their eie , esteemed their goods libertie , yea life it self not worth hauing in comparison therof . for as a man if he were as high as the moone , would see the earth but as a pricke ; so he whose thoughts are in heauen , and his eyes on things that are aboue , within the veile ; esteemeth the earth but small , and despicable . for euen as the great light drowneth the lesser ; so the bright shining of the sunne of righteousnesse , drowneth all the lesser candles & comforts of this present world . secondly , there is likenesse in the skill of the commoditie hee dealeth in : for as a merchant greatly aduanceth his estate , if he haue skill , and insight , what commodities are like to bee of the quickest returne : if he know and lay out for the best conditioned commodities of euery kind : so the christian merchant labouring for skill , knowledge , and sound iudgement in the matter of religion , whereby he may be able to iudge aright of doctrines deliuered , shall grow rich in knowledge , and to a great measure of faith , and full of christian wisedome ; whence the apostle , ( phil. . . ) prayeth , that they may abound in all knowledge and iudgement to discerne things that differ : and thus they shall bee rich , and filled with the fruits of righteousnes , ver . . and contrariwise , for want of this skill , a merchant dealing for great bulkes , soone falleth into great losses : but especially the ieweller or lapidary by ignorance may soone ouerthrow his whole estate , in respect of many cheaters and couseners , who can notably counterfeit pearles , and make themseeme very orient by false arts , and so put away at a great price a peece of a fish bone or shell , or some peece of painted glasse for rich pearls and precious stones . euen so , many spirituall merchants decay , and break for want of this skil , by meanes of many imposters & deceiuers , heretiks , false teachers , apostates , libertine preachers , and the popish guides , furnished with all arts to deceiue , as with wit and speech , & other insinuatiue faculties , that make offer of pibbles for pearls , and thrust vpon men for the true pearle of gods word , the glassie , & brickle cōceits of mans brains ; which because they haue made to glister , and haue set a good colour on them , they hold at as high a rate as any pearl can be valued ; and now many inconsiderate persons are taken with the beauty , profit , or some seeming pleasure , and so robbed and gulled of their soundnesse , for the present ; an● of their expectations and hopes hereafter . now that wee may not be thus abused , let vs listen to those apostolicall precepts : ephes. . . not to bee children , wauering and carried about with euery wind of doctrine , by the decei● of men , and craftinesse whereby they lye in wait to deceiue : and in ioh. . . beleeue not euery spirit , but try the spirits whether they are of god : and , thess . . . trye all things , and keepe that which is good . thirdly , the similitude is in their conuersing and conferring one with another : euery merchant will bee speaking of his commodities ; he will make offer of his pearles and wares of price , that he may put them off into other mens hands for his owne aduantage . so the christian merchant will be talking and conferring of this pearle of the gospell ; as in cant . . . the spouse sp●ndeth her daies in breathing out the prayses of christ. a faithfull christian cannot hide grace in a napkin , nor hold it so close to himselfe , but hee must communicate it , and make offers of it to others : such good merchants were the two disciples going to emmaus , conferring of christ , whom christ ioyned himselfe with , lvk. . . such an one was paul , offering the pearle to agrippa , and wishing all the people were such as he was except his bonds , act. . . and the reason is , whatsoeuer hee can communicate to another , is his owne cleare gaine : for this is the difference betweene the secular riches and spirituall : a worldly rich man is rich for himselfe onely , and the more he imparteth to others , the lesse is left for himselfe ; but he that is rich in god , is not onely rich in and for himselfe ; but these riches doe more inrich him by inriching others , than holding them to himselfe : and the more he communicateth , the more remaineth ; as the oyle in the cruse , and the meale in the barrel were not wasted with spending , but rather increased . fourthly , in the earnest desire and endeauour of increasing wealth , they may bee fitly compared . the merchant refuseth no paines or perill , no labour or danger , no cost or charge , no hazard by sea or land to purchase such commodities , as may yeeld him returne of profit and aduantage : but especially lapidaries and merchants , for pearles , toyle themselues by many weary iournies , and voyages , into all lands and countryes ; and haue their factors lying abroad euery where to meet with pearles and precious stones which are of greatest gaine and aduantage . so the christian merchant hath an insatiable thirst and hunger after the good things of the gospell ; and with vnweariable study and desire hee trauelleth to euery mart , where this pearl may be met withall : he apprehendeth all opportunities , frequenteth euery sermon , waiteth at the gates of wisdome : he swalloweth easily matter of labour and charge , to become owner of the pearle ; and he is instant in this painfull endeuour : for here it is not as in ciuil trading , wherin many merchants hauing gotten money enough , giue vp their trade , and take their ease in the country : but so long as there is any good comming in , he will be ready for it : and as the labor of the body bringeth thirst , so the labour of the soule increaseth thirst after grace . besides that , grace is so sweet to a godly heart , as a christian merchant can neuer be satisfied , nor euer giue vp as hauing enough ; and as hee knoweth the streame from whence he sucketh , can neuer be drawne dry : so himselfe is euer in want of some good things , or at the least of some measure of it ; and is euer seeking the supple of the same . fifthly , they agree in the care of preseruing , and safe keeping the pearls , and wealth gotten : the merchant doth know hee is in continuall danger of theeues and robbers ; and that the more precious the commodities bee , the more eagerly they are assaulted : and himselfe for them often set vpon ; sometimes with hazard , sometimes with losse of goods , and life it selfe : now hee is so much the more carefull and watchfull to barre , and locke vp in the surest and strongest places his richest commodities . so the christian merchants are in continuall chase and pursuit by satan ; seducers , hereticks , false teachers , tyrants , and al prophane ones in the world ; besides their owne inbred rebellion and lusts , which fight against their owne soules . now then all these lye in wait so much more diligently , as the wealth is more precious than any other , to rob these merchants , not of siluer or gold , but of faith and hope , and all their graces , the least of which is much more precious than gold , or the most precious pearles that euer lay hid in the bowels of the earth : yea , themselues are so furiously assaulted , as hardly they may escape with goods or life , as we may see in christ himselfe , and in the martyrs , who for his sake were bereaued , and stripped of all outward comforts of life , and life it selfe . hence the wise christian merchant carefully fenceth himselfe with gods feare : secondly , standeth on his ground and guard of faith : thirdly , lo●keth vp his graces and the word in his heart : fourthly , keepeth watches with god morning and euening in holy prayer and prayses : fifthly , with christian fortude and armour , he maintaineth the measure of grace receiued : by all which meanes he not only disappointeth the enemy of his prey , but also sheweth his owne valour and vertue , which is no lesse in keeping and retaining the good things of the gospell , than in getting and attaining them . now if christians bee merchants , then not monks nor eremits ; not a cloistred people who liue alone ; and not to any other . ciuill merchants must trade and conuerse together for the good one of another ; and christian merchants much more : i would these bellies had eares , and that these drones would consider ; first , how vnnaturall this course of life is , condemned by the heathens themselues . aristotle could say , that homo est natura animal gregabile , a man is naturally sociable : and cicero , that no man is borne for himselfe , but his country , kinred , & his neighbours , yea euery man hath a part in euery man. secondly , what other more essentiall difference is there , betweene the life of man and brute beasts ; but the beasts life is a kinde of single life for it selfe : but mans life is a life communicatiue ? thirdly , these droues of idle cattel are the vnprofitable burdens of the e●rth ; for , what gifts soeuer they haue , all is lost ; what profit is there in a hidden treasure ? so wisdome & gifts denied to the church & common-wealth , to what are they vnprofitable ? god hath not giuen al gifts to one ; but variety of gifts to diuers : vt ego tuis , tu●me●s indigeris : god will haue men taught , edified , gouerned , by men , not by angels : how then can he set vp the duties of piety , promote the good of his neighbour , o● edifie the church by precept or example , which flyeth society , and imprisoneth himselfe in wilful seeters ; vnnaturally putting off manhood , and blessing himselfe in a fearefull curse , as any temporall almost can be ? let all of vs therefore carry our selues like wise merchants . . a wise merchant wil know what stock he putteth into trade ; so must we take notice what talent or talents we haue receiued of the lord to trafficke withall ; what portion or proportion of gifts we haue in our hands : and esteem our selues worth so much as we haue receiued of grace , and no more . secondly , the merchant wil not lay out his mony but for a hopeful bargaine . esa. . . wherefore do you lay out siluer , and not for bread , and your labor without being satisfyed ? hearken diligently vnto me , & eat that which is good , and let your soule delight in fatnesse ; taxing the folly of such as labour and dearely buy externall food , & prouision ; with neglect of the wholesome bread and water of life . so a wise christian merchant will spend his time and labour on that , which when he hath gotten will satisfie him ; which if he bestow in outward things , ( suppose he doth gaine them ) they cannot satisfie him . he that loueth siluer shall not be satisfied , and he that loueth riches shall bee without the fruit thereof : and of all earthly things may be said that of salomon , the eye is neuer satisfied with seeing , nor the eare with hearing : onely godlinesse bringeth with it contentment . thirdly , the merchant will often cast his estate , his bookes , his shops , and his reckonings to see whether his stock increaseth or decayeth : if he finde himselfe a gainer , then he is glad ; if the contrary , he is heartlesse and sorrowfull . so the christian merchant is much and often in trying his estate and standing in grace ; and is most glad when hee findeth in himself increase of grace , knowledge , humility , faith , loue , &c. but it is a death to him to goe backward , and to see his estate of grace rather to decrease than increase : hee hath no comfort in his present vnfruitfulnesse ; much lesse in apostacy and backe-sliding : but his comfort and account to the lord is onely when he can say , lvk. . . lord , thy talent hath increased ten talents . let this consideration also comfort godly poore men despised in the world : thou that art a poore christian , in a low estate in the world , labor busily for grace : and thou maist be as rich a merchant , haue as rich a stocke , and deale in as great and rich commodities ( if poore in spirit ) as the richest . thou that hast no mony , and but little credit in the world , maist here make as good a bargaine and as gainfull returne for thy selfe , as he that hath thou sands of mony beyond thee . the poore receiue the gospell , saith our sauiour , that is , few but the poore in estate , none but the poor in spirit ; for this trading is without money , like the poore womans curing , who speut all her money on the physitians , and yet was not cured ; but christ commeth and cureth her freely . againe , art thou a poore man , hast thou a great charge of children , and no meanes to put them forth to trades ? here is a rich trade : make merchants of them , teach them and binde them to this trade of godlinesse : this is the way to make them prosperous in earth , and bring them happily towards heauen : prou. . . the feare of the lord is an assured strength , and his children shall haue hope . haue likewise a care , that hauing bought and purchased the pearle , thou dost not sel it againe . pro. . . buy the truth , but sell it not : likewise wisdome & instruction , & vnderstanding , for what we sel , we esteeme it lesse worth thā that we sel it for : but we must value this pearle aboue riches , glory , liberty , pearls , and life it selfe : by no means part from wisdome , neither by our forgetfulnesse , security or ouer-sight any way : besides , wee can sell it for nothing which is not vncertaine gaine , but this is most certaine and most lasting ; and therefore not to be exchanged with any other . this of the third generall . the merchant mans actions are three : he seeketh a good pearle . findeth an excellent one . selleth all he hath to buy it . euery man naturally will be seeking some thing to make him happy : the naturall man hath some naturall pearle or other , on which hee setteth his affection , and in which he taketh greatest delight . some merchants esteem pleasure their best pearle , some honour , some riches , and the most of the world seeking some perle , light vpon some counterfeit or other ; wherein they content themselues , and blind both themselues and others ; which made an ancient father cry out , happy is that merchant that knoweth to seeke not hurtful things as the ambitious doe , nor vnprofitable things as the curious doe ; but the most wholesome things , as doe the saints : but this a supernaturall both seeker and seeking and things sought ● the thing sought is the grace of the gospell : a good pearle indeed as before the seeker was , the wise merchant . but how can any man seeke grace , seeing psal. . and rom. . no man seeketh after god. answ. no man by nature can seeke after grace , nor of himselfe once aske after it , because hee is destitute of the spirit of god , no more than the lost groat can aske after her that lost it , or a wandring sheepe after the shepherd , or a dead man after life : so as those places are meant of men before conuersion and calling : for the elect seeke not god till god first seeke them , and findeth them . but this is to be vnderstood of men called , conuerted , already found of god , and mooued by the spirit of god : who mooued by god can now moue themselues , and sought by him now can eeke him . which both setteth out our infinite misery , who of our selues neuer minde the meanes of happinesse : and also magnifieth gods mercy which is infinite : who offering vnto vs a free grace , doth truly say , i was found of them that sought me not : and giueth him also the honour of goodnesse , and of our seeking of him . onely the godly and all they are seekers of the good pearle : they seeke after god in christ , and the grace of the gospel ; euery where the godly are called seekers of god , and seekers of wisedome , prou. . and seekers of the kingdome , mat. . . and wicked men are described to bee such as seeke not after god , psalm . . . and why ? . these onely doe see their owne want and beggery , which is implyed in seeking . no man seeketh that hee wanteth not , or that first findeth not in himselfe a want of grace . dauid desired grace as the thirstie ground , and grace is not promised , nor giuen to any but the thirstie . psa. . . euery one that thirsteth , come yee to the waters . psalm . . . first they must vnderstand ( namely , their estate ) and then seeke after god. . all these , and they alone doe see the excellency , as well as the need of this pearle , and god hath let them see , in some measure , the worth of it . why are men so earnestly carried to seeke pearles , farre and neere , swallowing insensibly all toiles , dangers , and charges , but because they know their worth and price , and that if they can light on them , they shall be wel paid for all their labour . euen so , such as to whom god hath made knowne in some mea sure , the worth of this inestimable iewell , are quickned daily to the vnweariable inquisition after it . paul knew that one graine of grace would weigh downe all world : and therefore would procure it through all perils and dangers , through good reports or euill , through wants and losses , euen of the dearest things , & most desirous in all the world ; whereas ignoti nulla cupido , none will seeke that hee knoweth not , or not any goodnesse in it . they onely know , that without painfull seeking , they shall neuer attaine the pearle : for as pearles doe not lye on the face of the ground , but are hid in the bowels of the earth , or in the sands ; so the mysteries of the kingdome lye not abroad for euery one to stumble vpon vnawares ; but they are a hidden treasure , not discerned by the naturall man ; nay , hated by the wisedome of the flesh , and scorned by the wisest of the world . besides , that this is the condition vpon which the lord bestoweth his best blessings : if wee dig for wisdome as for treasures : which words imply , that it is not easie to come by ; hee knoweth our nature , that we lightly set by what we lightly come by : and if pearles were as common as pibbles , we should as lightly set by them as we doe by the other . the godly alone see , that without the pearle , they cannot by any thing else be satisfied : for so seeking , implieth a discontent in the want of the thing sought for . common men , if they finde health , wealth , friends , pleasures , and the like outward things , are well contented ; corne , wine and oyle , to cheere their hearts : but these wise merchants seeing grace , no other thing contenteth them but grace ; one glimpse of gods countenance through iesus christ , is sweet aboue all . and as he that seeketh a iewell , doth looke still after it , ( a thousand things come in his way and eye , but he passeth slightly ouer them , and seeth them not , nor seeketh he them ) euen so doth the christian merchant ; and as the ciuill merchant attaining pearles , doth rest ioyful in them as in such commodities as will helpe his happinesse in the world : so the godly merchant finding this one pearle of the gospell , which is the grace of life , goeth away reioycing , and resteth well appaid for all his labours and sufferings . he was before he light vpon this pearle , the most vnhappy man in the world ; but now he cannot hide his ioy : but as the poore widow , which called in her neighbors to reioice with her because she had found the lost groat , luk. . . so can he neither wholly hide , nor yet expresse halfe the ioy he conceiueth in his new commodity and purchase . but many seeke , and that with tears , that faile of grace , as esau , and many shal striue to enter ( saith christ ) and shall not be able : and ro. . , . israel sought righteousnesse , but obtained it not . ans. many seeke , but amisse , and therefore faile : so israel sought , but not by faith . now the true condition of seeking as the wise merchant , and as the word directeth , standeth in fiue things : . with an earnest and true loue , desire , and estimation of the thing sought ; this wilmake a man seeke diligently , and as a thirsty person , not coldly , carelesly , remisly . slightly , or negligently ; for such seeking shall neuer find : for why did the church seek christ so laboriously , till she found him , but because it was he whom her soule loued ? ●an . . . the watchmen that went about the city , found me , to whom i said , haue yee seene him whom my soule loueth ? and why did mary seeke christ , hauing lost him three dayes ? because shee loued him , and reioyced in his person and presence ; which made her heart so heauy in his absence , luk. . . behold , thy father and i haue sought thee with heauy hearts . the merchant , because he loueth and esteemeth of siluer , doth seeke it carefully and earnestly , pro. . . and the heauenly merchant shall finde grace vndoubtedly , if he seeke it as the other doth siluer . loue is laborious ; hee that loueth christ and his grace , will neuer cease to seeke him , nor faile to finde him : see the promise in jer. . , then shall you cry vnto mee , and you shall goe and pray vnto mee , and i will heare you : and you shal seeke me and finde mee , because you shall seeke mee with all your heart . who soeuer then euer meaneth to finde god and his saving grace , must vnfainedly and hartily seeke after him . . it must be sought in the likely place and meanes of finding : the ordinary place where this pearl is to be found , is , the assēblies of the saints : there god holdeth forth his scepter , and maketh offer of the grace of life . where was the church to finde christ with his graces at noone , in her thirst , but in the steps of the shepherds ? and these assemblies are the suburbs of heauen , called therefore the kingdome of grace : and he that refuseth the good offers of grace , in the word , sacraments , prayer , hearing , reading , conferring , and the like , shall neuer find it . no wise merchant will slacke any good opportunity of aduancing his estate ; now the likely meanes in wise seeking are diligently to be vsed , as to search the euidence of the pearle , and this euidence is contained in the scriptures , john . search the scriptures , for they witnessee of me . secondly , the grant of it is from heauen by prayer . let vs therefore goe boldly to the throne of grace , that we may find mercy and grace to helpe in time of need , heb. . . thirdly , the couenant is by the application of these meanes singed , and deliuered , yea and witnessed by the blessed spirit of god , by a blessed change in the beleeuing heart ; by mortification , and subduing the corruption of nature ; by heauenly motions , heauenly mindednesse , and gracious conuersation , standing not in a shell , a forme or shew , but in the kernill , power , and substance of sound godlinesse . thirdly , it must be sought first and principally , yea onely sought and that for it selfe : it must bee sought first in time : as psa. . . early in the morning will i seeke thee . the isralites must seeke manna , the first thing they doe in the morning . esau seeketh , but too late ; the foolish virgins doe knock , but the doore is shut . . it must be sought in the first place . mat. . . ●eeke ye first the kingdome of heauen , & the righteousnesse thereof : seek neither other things before it , as worldlings , nor other things with it , as prophane epicures , who would grasp heauen and earth together ; nor yet seeke it for other things , as hypocrites , who professe the gospell for fauour , credit , profit , or some other ( in respect of that ) base things . but seek it alone for it selfe , and in sincerity ; for only such seeking findeth it : neuer will christ be sought for loaues , nor can the same eye looke to heauen and earth together . fourthly , it must be sought humbly , that is , first out of thy selfe : a man that wanteth water , wil goe to the fountaine ; the waters of grace must flow from the fountaine and wel-head , christ iesus : seek it therfore in him and from him . the eye of faith spyeth it in him , and the hand of faith doth take it vp from him . secondly , it must bee sought with godly sorrow & repentance for sin . isa. . . wash you , make you cleane , take away the euill of your works from before mine eies , cease to doe euill . thirdly , with reformation of heart and life . ps. . . the workers of iniquity are vnfit and vnworthy seekers of grace . fifthly , it must be songht constantly : mary and joseph neuer gaue ouer seeking christ , vntill they found him , nor the church till she found him : neither must we giue ouer seeking , hauing sound grace , for it is not in this seeking , as in other things , where hauing found , we rest contented , and seeke no more : but here hauing found the thing we sought , we must seeke still : for a christian is euer wanting of grace , if not in whole , yet in part ; if not in substance , yet in some degree and measure of it : and therefore this worke ( as the husband mans ) is neuer at an end . this must needs condemne many of vs , of extreame folly and sinne : how few of vs haue sought after grace as after siluer ? for siluer we will take great paines , rise early , goe to bed late , and eat the bread of carefulnesse : but when doe we so for grace ? for siluer we will trauell many miles on horse , and foot , to a market or faire , if we can but gaine or returne halfe a handfull of siluer : but for grace we will hardly step out of doores , or bestow the least paines , to frequent the places of gods exchange . in seeking siluer , euery man will seeke a good penny-worth : he is carefull that none ouer-reach him : he parteth with his money as warily as may be : and will be ready to lay hold on a good bargaine , when it is offered . in the matter of grace , how fearefully doe many thrust it away with both hands , wilfully forsaking their owne mercy ? jona . . . they that wait vpon lying vanities , forsake their owne mercy : that is , refuse the bargaine of eternall life offered , almost forced vpon them and others , that seemed to haue receiued a good summe of grace , foolishly depart with it , and fall away either quite or wholly , or else from their measure and their first loue , these men are farre from seeking grace , and farther from ●inding it . this should stirre vp our thirst after grace , to expresse our selues wise merchants seazed on the pearle , which that we may earnestly seeke after , let vs consider these fiue motiues . . christ seeketh vs , and desireth vs to seek him ; & shal christ seeke thee for thy good , and not thou seeke him for thine owne good ? but christ seeketh vs as a hen that gathereth her chickins vnder her wings , mat. . ▪ and woe vnto vs if we remaine vngathered . the father of the prodigall , goeth out to meet his sonne returning home , to incourage vs to goe out of our selues to seeke him . secondly , the fearefull reuenge against such as seeke not , nor inquire after god , should moue vs to seeke him : as ziph . . . in the fourth verse , i will cut off the remnant of ●aal ; and in the sixt , and them that turne backe from the lord , and those that haue not sought the lord , and inquired for him . and if they vnder the law were so reuenged , how much more shall we liuing vnder the gospell , if wee neglect so great saluation ? if the gospell be now hid , it is hid to them that perish , cor. . . oh what a fearefull case is it , that the gospell should serue for the conuiction of men , and not for their conuersion ? oh thrice vnhappy man , that shall peruert this so aboundant grace to his owne destruction : and yet the plenty of gods grace in the gospel shal condemne thousands that neuer required or ●ought after it . . thou shouldest seeke grace from god , but he seeketh to pin his grace on thy sleeue : god bringeth home the gospell to thy house and doores ; hee sendeth forth his seruants , he continueth to seeke thee by continuing the meanes & the season of grace : he seeketh thee daily by his word , his ministers , his blessings , his corrections , by the motions of the spirit , by the checks of thine owne conscience , and wilt thou not seeke being sought vnto ? darest thou receiue such grace still in vaine ? cor. . . or turne it to wantonnesse ? jud. . fourthly , of this saluation the prophets search diligently , pet. . . and shall wee to whom it more specially belongeth , not so much as aske or inquire after it ? or shall we thrust it away as the iewes did , act. . . but not without the most fearefull reuenge that euer hapened to any nation vnder the heauens , vnder which they lye at this day ? fifthly , for a man to abide destitute of desire and endeuour after grace , sheweth that satan , the god of the world , worketh mightily in such an one , and hath him in his power to hood-winke him , and hide from him the grace of the gospell , that the brightnesse of this pearle should neuer shine to him , lest he should conuert and be saued : see cor. . , . this of the first action : who hauing found a pearle of great price . the second action of the wise merchant , is , he findeth an excellent pearle ; of the pearle , and of the excellency we haue spoken : now are we in this part onely to speake something of the finding of it . and by the pearle , being meant the grace of the gospell , as we haue heard , wee learne this doctrine : that seekers of grace shall find it ; and onely they . psal. . . i called vpon the ●ord in trouble , and the ●ord heard mee , and set me at large : and psalm . . . when i called , then thou heardest me , and hast increased strength in my soule : alomon seeketh wisedome and findeth it , lvk. . . mat. . . the woman that sought the lost groat , found it : whosoeuer asketh , receiueth , and hee that seeketh , findeth . why ? . faithfull seeking can neuer take god wanting or vnwilling to giue grace , both because hee hath promised , and is able to p●rforme , aboue all we are able to aske or thinke : his power is sufficient to supply all our wants : and isay . . i was found of them that sought mee not : and vers . . yea , before they call i will answer , and while they speak , i will heare . if earthly fathers that are euil , ( both in comparison of god , and in their owne inclination ) can giue good things to their children that aske , much more our heauenly father can and will. how glad is an earthly father , when his children can seeke after that which is good for them ? and our heauenly father much more : besides , god who hath promised cannot lye , ●itus . . now he should deceiue his people , if they should not finde the grace they duly seek : but he hath said , mat. . . that the hungring and thirsting soule shall be satisfied and supplyed . . the lord will not fo farre discourage his seruants , and disharten them , as neuer to let them finde that they bestow so much true pains in seeking : but he vpholdeth them in seeking , by supplying , some way or other , some time or other , that they seek : his wisedome not onely feedeth his children with hopes of an haruest to come ; but affordeth them present food & finding , euen in this life , so far as will stand with hunger & thirst : by which he incourageth them in their prayers , teares , labours and sufferings , and without which finding for the present , impart , thesmoking wick should be quickly quenched , and all the beginning of grace easily lost : oyle is not more necessary to feed a lampe , than the supply of grace is to feed grace . psal. . . i loue the lord , because he hath heard my voyce and prayers : and psal. . . because thou hearest prayer , vnto thee shall all flesh come . . the lord will not so much withstand his owne glory , as not be found of true seekers , because his owne glory is the maine end of all his mercy . psalm . . . they that seek after the lord shal praise him : namely , in acknowledging him true in his promises and plentifull in his mercies . but god is a free giuer of grace , and before we can aske , we shall haue it without seeking : what need we then seek so diligently ? ans . . gods grace is free in respect of merits , not of means : if god should not giue vs sauing grace before we aske it , we should neuer haue it ; and no man can seeke grace but by grace : yet god giueth not grace to idle or sleepy persons , but to the vigilant and watchfull : he is not so prodigall of so excellent a pearle , as to bestow it for nothing : or vpon those , who ha●ing tasted the sweetnesse of it , will not bestirre themselues for more , that they may grow in grace . . though god doth bestow on vs free saluation which costeth vs nothing , yet we must accept it in the meanes : which doe excite and exercise our graces , and suffer vs to be neither idle , nor vnfruitfull in the worke of the lord. but if we seeke , our seeking is a cause of finding , and so gods grace shall not be free . ans . . our seeking is no cause of finding , but a meanes or way in which we finde . . in seeking we doe our duty , but merit nothing by it ; for when wee haue done all we can , we are vnprofitable seruants . . the promise of finding is not made to the seeking , but to the seeker , being in christ : who findeth for christs sake , not for his owne . but i haue sought long , and haue not found . ans. there is a twofold seeking : . a seeking amisse , & then no maruel if thou findest not : esau sought with teares , & findeth not : many shall seek and striue to enter , and shall not bee able ; and of these are six sorts ; . wicked men being destitute of the spirit of god , want their eyes cleared : and a blind man shall sooner find a pearle lost , then they this . . some seeke without light , as fond familists and anabaptists , who seeke grace in the dark corners of enthusiasmes , and reuelations , scorning the light of the scriptures & ministery : in which the spirit onely and ordinarily offereth himselfe to be found . . some seeke without the promise , and so without faith : israel sought it by merits , ro. . . . some seeke without repentance . isa. . . wash you , make you cleane , and then come and reason together . . some seeke it vnseasonably , the doore being shut , so did esau when the blessing was bestowed . . some seeke without sincerity . hypocrites seek a while but giue ouer , as weary of so much pains ; now the promise is made to none of these : the goale is not giuen but to such as striue lawfully . a second kind of seeking that is which faileth not , and that is in the true and lawful conditions of seeking , as by the supernaturall eye of faith , by the light of gods word , in the right veine of finding , and in the places where the pearle lyeth , and in season of seeking , whilst the day lasteth & the light is with vs : hast thou thus sought , and art yet held off ? i say god must bee true qu●rentibus recta & rectè , he that seeketh , quae oportet , & quomodo oportet , shall certainly find : and therefore i say to thee that seekest good things well : . thou hast found grace sufficient , as paul did when he seemed to be denyed of the grace desired : thou hast found grace in some measure , at least insuch measure as may cause thee to hunger for more . . god may delay to giue thee a greater measure , and yet not deny thee ; it may be , that which thou seekest is worth more labour than yet thou hast bestowed : distinguish now betwixt gods delaies and denials : hold on thy seeking , thou shalt find in good time . thirdly , the best and holiest seekers of all , find but for the estate of this life ; that is , in small measure , a taste , a first fruits , here is but a sowing in grace . god leaueth his children in many wants for the present , for diuers ends : . for their humiliation , as paul had a pricke in the flesh left . . to maintaine hunger and thirst after more . . to long after the time of perfection , and full saciety , when they shall be fully conformed to the image of god. fourthly , thou hast found a promise of god to be fully satisfied at length , mat. . . in the meane time esteeme thy seeking as a seed time , thy labour is sowen in heauen , thy seed is cast into the bosome of god : and if it presently returne not so much comfort , ioy , and increase as thou desirest ; it is laid vp , and will bring thee good store , and a happy crop for hereafter : therefore be not weary of well doing , for in due time thou shalt reape , if thou faint not . if no man seeketh this pearle aright , but findeth , see a difference betweene this commodity and all other . seeke any other thing in the world , with thy best endeuor , and thou maist faile , and not finde , he that seeketh siluer , shall not be satisfyed : seeke wealth , pearles , honor , pleasuers , thou shalt often faile of them : but seeke the best thing , and alway speed . in all other things , many seeke one thing , but finde another : goe to the physicians to seeke health , thou maist meet with death ; to the lawyer , to seeke law and iustice , thou maist finde iniustice and oppression : at some friends hands thou maist seeke fauour and friendship , but finde hatred and enmity , as joseph sought at his brethrens , but findes them foes and enemies . but in matters of grace , thou shalt finde the same things thou lookest for : seekest thou the pearle , thou findest the pearle , as the merchant did : nay , findest an excellent one , farre better than thou lookedst for ; the worth of which is not to be valued in this vale of darkenesse . here is also a difference betweene seeking things at gods hands , and at mans : all that aske at mans hands speed not : though thou maist aske neuer so iustly , as in the example of the vniust iudg. a poore man asketh at mans hands mercy , and misseth of it : knocke at mans doore , it is not alway , open : but the gate of grace is neuer shut ; gods eare is alway open , & as a fauorite sitteth in the eare of the king , and speedeth in any suite , so doth the godly seeker speed with god. this comforteth poore soules seeking and panting after grace ; so long as thou canst seeke , thou art sure to find , though the lord hide his face for a time , and seem to locke vp his mercy from thee , yet vphold thy selfe in seeking , and thou shalt find in due season , psal. . , . the lord also will be a refuge for the poore , a refuge in due time , euen in affliction . wantest thou strength against temptations ? seeke by prayer the grace of christian fortitude : be strong in the cry of prayer ; and as a theefe will runne away when the true man maketh a noyse and out-cry , so will satan vpon this noyse of feruent prayer cease his assault . wantest thou peace of conscience , chearefulnesse in doing , or suffering ? wouldest thou see a sweet looke from god ? or needst thou any other blessing for life or godlinesse ? seeke it with instance , doe as the woman of canaan , who sought grace at the hands of christ , and would not be repulsed , mat. . . and the poore woman by her importunity preuailed in her suit with the vniust iudge , luk. . . and how much more shall faithfull importunity preuaile with the most righteous and faithful god ? but my seeking is so weak and sinfull , that i shall neuer finde : my sinne quite marreth my seeking , and hindereth my finding . is there more weakenesse in thy seeking , than in jacobs secking the blessing ? yet his weake and faulty seeking found it . o that i could finde any feeling or worke of grace , but the strong heart of my corruptions is not yet broken : i haue lost all my labour , and found nothing but discomfort of it . let not thy soule prescribe and instruct the lord , how , or what way , or when to doe thee good : but wait and striue , and finde and preuaile . secondly , seeke against sense and feeling , euen out of the belly of the whale of desperation it selfe , lay hold on the free grace of god , and thou shalt finde an issue , and his sweet loue dropping comfort , sweeter than honey combes to thy soule . thirdly , see the reason why grace groweth so thinne euery where , euen because he that hath not attained grace , neuer sought it aright ; the want is not in god , nor in the meanes , but in thy selfe and manner of seeking : non medicorum insufficientia , sed quaerentium negligentia culpanda : blame thy selfe for not finding , who hast failed in the manner of thy seeking : for perhaps , thou art full , and feelest not the need of grace , as the church of laodicea , reu. . . and then how canst thou seeke ? a beggar will not stirre abroad , so long as he hath any thing at home . or art prophane , and scornest the blessing , as esau. or art a hater of it , and the seekers of it ; turnest their glory into shame , and art of the generation of them that hate them that seeke the lord. or art idle , and seekest slightly , or formally ; and can god attend that praier , or request , which thou carelesly and formally castest out , and thy selfe attendest not ? and here numbers of men lye vnder iust reproofe ; as , . such as neuer spent so much labour in seeking grace , as saul did in seeking his fathers asses , sam. . . . they that neuer spent so much time to find it , as they could for a handful of siluer , & yet hope they haue it , or shal haue it . when didst thou breake thy sleepe , disease thy selfe , put thy selfe into all weathers by night and by day , for the word , as thou hast for wealth ? when wast thou so good and thrifty an husband for thy soule as for thy body ? neuer look for grace before thou prizest it : and be sure thou hast it not , who so vnder-valuest it . thirdly , let vs examine our selues whether by all our seeking wee haue found the pearle , and that by these rules : . he hath found by seeking , who still seekes to find , for it is not here as in seeking other things : here the finder giueth not ouer seeking : but the more hee findeth , the more hee seeketh ; here is an vnsaciable couetousnesse , and a couetousnesse warrantable . secondly , much ioy and large affections to expresse the sense of so great a commodity : the testimony of gods spirit witnesseth our adoption ; once receiue it , and it refresheth the soule with ioy vnspeakeable and glorious , pet. . . and this ioy will not be hid , as in the woman finding the lost groat . thirdly , the pearle once found , there followeth a contempt of the world , a killing of the cares of this life , a fencing from the loue of earthly things : there is no true content in anything else , he that hath found this pearle , esteemeth all other things , euen the best of that the world so admireth , dung in comparison of christ. fourthly , being so rich a commodity , it enableth to good workes and ( as no other pearle can ) it worketh the will also to be abundant in good workes , abundant in the fruits of the spirit , in the fruits of sanctity , and holinesse of life . fifthly , it is of so precious vertue , as it is in euery one that findeth it , an antidote against all the poyson of sinne , the grace of repentance presently expelleth it : the grace of patience is a salue for euery fore : the grace of faith is a most soueraigne cordiall ; it is of vertue to renouate the whole man , and all the parts of the man : it cleareth his sight daily , it maketh him quicke of hearing , it sharpeneth all his senses in diuine things ; it preserueth his stomack and appetite to gods word : it purgeth out his corruptions , reneweth his strength as the eagle : all these and a thousand more vertues hath this hearbe-grace wrought in thee in some measure if thou hast found it , and so aboundantly recompenseth all thy labour . he went and sold all that he had and bought it . ] our sauior continueth the allegory of the wise merchant , who . hath sought ; . found the pearle , and then sitteth not downe : but ( thirdly , ) maketh purchase . in the words are three things : . hee goeth away , to the mart and meanes where it is to be had . . he selleth all in affection to it , and contempt of earthly things . . he buyeth it by a carefull desire and endeuor after heauenly things . for the meaning , . hee goeth away : ] selfe-deniall is the first lesson in christs schoole , whosoeuer will saue his life , shall lose it , and whosoeuer shal lose his life for my sake , shall find it ; he that forsaketh not his owne will , reason , affections , and euil habits , & doth not crosse his owne desires , shall neuer prize or purchase this perl . . and selleth all . ] that is , in comparison hee contemmeth all earthly things , and setteth them at a low rate & value in respect of the pearle , & doth not care much who haue them , so he may enioy the pearle : let others get the wealth of the world , he will be rich in grace ; let others get corn , wine , and oyle , if he can get naked christ , he hath enough : but is it necessary to sell all , to haue eternall life ? it may seeme so : mat. . . iesus said vnto him , if thou wil● be perfect , go and sell all that thou hast , and giue it to the poore , and thou shalt haue treasure in heauen , and come and follow me . ans. the papists build a state of perfection vpon voluntary pouerty : and hold it a counsell onely fit for perfect christians , and farre more meritorious than the keeping of the whole law. but first to answer them , and then the question . . it is a friuolous conceit to thinke , that any man may come to an higher estate of happinesse , by some other meanes than by keeping the law. secondly , it is absurd to think that any worke can be acceptably done toward saluation , which is without the walke & compasse of the law , which is so perfect , that cursed is he that doth dare to adde to it , or detract any thing from it . . christ desired no more of the young man , than he did of his disciples , who said , vers . . we haue left all to follow thee , and yet peter had an house still , and john , to which he tooke the virgin mary . and therefore christ would hau● the young man to part with all , which he could not hold , with his loue and affection to christ himselfe , and the gospell . fourthly , that which christ required of this iusticiary , is not any deuised euangelicall counsell aboue the law ; but a duty contained in the law : the summe of which , is , thou shalt loue the lord thy god with all thy heart : and whereas he had boasted , that he had kept all the law ; christ doth send him backe againe to the law , to let him see his want of loue , both to god and his neighbour ; to god , if the loue of his friends hinder him from following him , whom hee confesseth a teacher from god : and want of loue to man , if at christs word hee will not part with his mony , especially if not at christ his especiall commandement . so as this is not a counsell to some perfect recluses or orders of wilfull men ; but a commandement to all christians , that must striue to perfection . cor. . . and we speake wisdome amongst them that are perfect : who must not onely leaue goods and lands , and houses for christ , and the gospell , but must hate father , mother , wife and children , brethren , sisters , and their owne life , if they cannot hold them with christ. so much to answer the papists . now to the question . . who can deny wealth to be the gift of god , if it beheld without couetousnesse , confidence , pride , and subordinate to heauen and heauenly things ? or who can deny but riches may become helps to heauenly tabernacles ? who can deny but good men may both haue them , and vse them ? abraham was a man of great possessions , and iob , and dauid , men of most great wealth : and yet godly men , and poore of spirit ; goods therfore in themselues are not to be cast away : but first in comparison , rather than wee will not attaine , and retaine the pearle of the gospell , we must abandon all we haue . secondly , when they proue an impediment to our calling , and holy professiō , we must renounce them , as moses in this case refused to be the sonne of pharaohs daughter , and to suffer with gods people : a traueller may carry a staffe to helpe him in his iourney , but not to ouer-load himselfe : and he may beare some mony in his purse for his charges , but not burthen himselfe with it . thirdly , in affection alwayes we must renounce them , and hold them retiredly and weignedly , vsing the world as not vsing it . let them be in our hands , not in our hearts ; to lay downe , or lay out ; not to lay vp , or lay vp our hearts with them . fourthly , actually , but not vncalled ; we must leaue them , not of our owne accord , but called by god , non sponte sed vocati : let vs alwayes see wee haue a good ground , as if tyrants , or persecutors , keepe vs from inioying either christ , or our owne estate ; then in this choyse , we must prefer a poore estate in christ , before a rich estate in the world . and buyeth it . ] our sauiour vseth this word buying , not to signifie , that we can make any recompence , paiment , or merit , to purchase eternall life : for , first , that is infinite , we finite , and betweene these is no proportion . secondly , it is a free gift of god , rom. . . thirdly , it is a buying , but without money , and money worth . and the poore are called to buy it , who haue no money to layout for it . fourthly , this pearle is such a commodity , as neither men nor angels can giue any due price for . fiftly , we can giue god nothing but his owne . but christ here speaketh figuratiuely , namely , that this wife merchant dealeth as a buyer ; first he seeth the want of gods grace and christs merits : the thirsty are called to buy , esay . . secondly , as a buyer , he periseth , valueth , and casteth the worth ▪ esteemeth christ at the highest rate , and all things else in comparison of him , losse , and dung , phil. . . thirdly , as a buyer he maketh an exchange ; not of money , nor money worth , but vseth all good indeuour , and labour , by prayer , and diligence , and the vse of all good meanes , to obtain the grace of the gospell . which price god doth set vpon grace , and on which condition , an exchange is made . the beleeuer putteth ouer his sinnes to christ , and receiueth righteousnes from christ. cor. . . for he hath made him to be sinne for vs that knew no sinne , that we should be made the righteousnes of god in him . fourthly , the bargaine made , is earnested ; so the beleeuer , able to giue nothing to god , taketh from god the earnest of his spirit , in some sauing graces ; by which the whole bargain of eternall life is assured vnto him . from this selling all , and buying the pearle , learne , that a wise christian must , aud will part with all he hath , before hee wi●l part with christ. prou. . . aboue all thy possessions get wisdom and vnderstanding . the godly follow christ out of ierusalem , and out of the campe , heb. . . they sold their liues , and loued them not to the death for christ. pauls possessions and his life was nos deare , so he might finish his course with ioy . and why ? . such sound iudgement is restored vnto euery sound christian , as he thinketh nothing so dear to him as christ , and his grace : and doth suppose himselfe rich indeed , if he attain naked christ ; and the dearest things are base in this comparison . the church of laodicea wil neuer buy gold and white raiment , so long as her iudgement is blinded , till she annoint her eyes with eye-salue to see ; and seeing once the worth , she is content to be at any paines for it . the text implieth , that no lesse paines be made for wisdome than that of most industrious merchants , who take long and dangerous iournies , and voyages by sea and land for pearles , and swallow all paines and perils in hope of attaining them . secondly , the christian knoweth that he shall be no loser by the bargaine ; other merchants buying great commodities know not whether they shal be gainers or no : and many seeke pearles with infinite losses & finde them not : but here is a certaine and an vndoubted gaine , for whosoeuer forsaketh house , wife , lands , liberty , childeren , and life for christs sake and the gospell , shall receiue an hundred-fold with tribulation , and in the world to come life euerlasting : here is vsury enough , not tenne in the hundred , but an hundred for tenne : haue this pearle , and want nothing ; want this pearle , and haue nothing . thirdly , this putteth a difference betweene soundnesse and hypocrisie ; the hypocrite can sell much for gods fauour . mic. . . they will giue thousands of rams , and ten thousands of riuers of oyle : and their first borne , but wil not part with their sinnes . ananias and saphira can part with three parts of their portion : but soundnesse esteemeth the pearle better than the whole , were it the whole world . fourthly , because it seeth christ forsaking all , liberty , life , wealth , heauen and happinesse for it ; in the way of thankfulnesse , grace in the heart doth hold it selfe bound to forsake all for christ. this condemneth foolish merchants , who make a base reckoning of the pearle : esteeming the gospell worth nothing . the gadarens accounted euery pig , and base profit better than christ and his sermons : prophane esau despised the blessing in respect of pottage : there are other scornfull merchants , who scoffe at such simplicity , as to forgoe profits , and delights , for vaine conceits , as to strip ones selfe of the pleasures of life , to runne many miles to sermons , where is none at home : others would buy the pearle , if by it they might gaine ease , reputation , and wealth , like the swallowes that will take their summer with vs , but in winter take their leaue of vs : these measure religion by their gettings , and say with the old iews , what profit is there in seruing god ? . wee may see it is not so easie a matter to haue part in the gospell , as most men thinke : that vtterly deceiue themselues in this commodity : and this is the cause why so few respect it . . some men thinke they haue it because they haue heard of it , but there is as much difference betweene finding and buying , as betweene calling and answering . . some heare , and like , and wish and praise it ; but as in a faire they see many rich commodities , but they passe by them and bargaine for none : so many approue of doctrines in generall , but lay out nothing , nor lay aside any lust : they can commend a good sermon , but will be sure it shall doe them no good . thirdly , there are others that come neerer , cheapen , loue and bid somewhat ; but as hard chapmen nothing neere the matter : rich men can cast some of their superfluity sometimes to good vses ; but not as the widow that had but two mites and cast in all : this were too hard a bargaine . fourthly , some would exchange some of their sinnes , but not all : others will doe some duties , as come to the church , hear , pray , sometimes read at home , and reproue sinne : but come to chargeable or dangerous duties , to shew loue to christ in time of danger or disgrace , they are backward , and draw in the tender horne for feare they be losers by him . let vs therefore learne to hold christ , and the gospell as the onely iewell , or pearle worth hauing ; and to thinke our selues rich if we sel our selues out of all , to purchase the pearle : let vs thus aduance our religion , and shut the mouthes of our aduersaries , that say we will leaue nothing for our religion , while they giue all they haue to the church and pious vses . how shall i know a man that purchaseth the pearle ? . he changeth his owne merits , for christs merits apprehended in the gospell , and casteth them away like dung : and with paul , who layeth his birth , kindred , righteousnesse , ciuill vertues , and good workes , and holinesse in the skale : but all is too light , and found losse weighed with christ. so bring wealth , liberty , friends , life it selfe , into the sight of a sound beleeuer : and if he must leaue these , or christ and his gospell , farewell they ; he soone maketh his choyce : as in the danger of life , act. . . the mariners cast out their wares with their owne hands , and the tacklings out of the ship : so wee must cast away all in comparison of christ , our lord and our life . where note , that the papist that cannot disclaime his owne merits , shall misse of christs . . he goeth away reioycing , all his affections are on it ; his chiefe ioy is , that his name is written in heauen , no affliction can remoue this ioy . . he desireth nothing in comparison , beyond , or besides it ; simeon was content with christ in his armes ; iacob had enough , that joseph liued : so the beleeuer hath enough , that christ liueth in heauen , and in his owne heart . he retaineth his confidence to it ; euery thing else challenging his confidence , is but a staffe of reed . . he will neuer sell his purchase at any rate . prou. . . buy the truth , but sell it not : great merchants , what they buy for great prizes , they will sell for greater : but nothing is sufficient to buy the grace of the gospell out of our hands : what wee sell wee value vnder the price ; but we must redeeme it aboue much fine gold , ●sal . yea , aboue all that in the world is counted precious . this is also a comfort to poore ▪ men , who may here light on a good bargaine , and make a good purchase for themselues , although they haue no money : nothing is set for the price but paines , endeuour , godly desire and affection . christ and his benefits freely passe to all , and are indifferently imparted to poore and rich ; nay , if either haue the aduantage , it is the poore man , for the poore receiue the gospell , saith our sauiour : whereas , not many rich , not many noble , not many wise attaine to haue their share in it . i haue now according to the measure of the gift giuen me , set forth the choycest and chiefest commodity in all the world , which no faire or mart can match , if into one fayre all the treasures of the earth were brought to sale : say not now as the buyer vseth to doe , it is naught , it is naught . i haue set an easie price vpon it , a little paines , a few good affections , an vpright endeuour , which is so low a price as your selues can wish . you need not disburse siluer , or gold , but may carry away this commodity in your hearts , and your money in your purses too : as iosephs brethren carried from their brother , euery man his sacke of corne , and his money in his sacke too : hee that now seeth on the one hand his owne want , and on the other the worth of the pearle , will come and cheapen , and buy , and purchase it at any rate , and will not leaue it behinde him . but he that still esteemeth the pearle , but as a common pibble , will goe home without it , or tread it vnder his feet . of this man saith salomoa , wherefore is there a price in the hand of a foole , and he wanteth heart ? and to this man i say , the day commeth , in which thou shalt say , thou once refusedst a good bargaine which was offered thee , and that was thine vnhappinesse : but now attended with a greater , that it shall neuer be offered thee any more ; be wise in time , and couet after the most excellent gifts . finis . the pilrims profession . or , a sermon preached at the funerall of m rs . mary gvnter , by mr. thomas taylor . to which ( by his consent ) also is added , a short relation of the life and death of the said gentlewoman , as a perpetuall monument of her graces and vertues . omnis peregrina regio patria est eorum , et omnis patria eorum est peregrina . iustin martyr . epist. ad diognetum . london : printed by i. b. for iohn bartlet , at the signe of the gilt cup in cheap-side . . to the right honorable , the lady leitice , countesse of leicester , all encrease of honour and happinesse . madam : hauing importuned and prevailed with that reuerend preacher , who performed that last office for your ladiships late seruant , to afford mee a perfect coppy of his sermon , ( which for the fitnesse and worthinesse of the matter , i thought much pittie to be buryed with her , ) and purposing to adde a short relation of the happie life and death of my deare wife , both which i thought were very exemplary ; i emboldned my selfe , to present the same to your honovr not onely as a thankfull testification , of my humble dutie and seruice , for all those gracious endowment , which i so happily enioyed in her , ( of all which , vnder god , your honour was a chiefe instrument ) but also because i know that your honour , who gladly apprehended al the meanes of her comfort through her life , would as gladly receiue the true narration of her assured comforts and conquest in h●r so christian death and dissolution . neither is the sermon vnfit for your hunours perusall , whom god hath honoured with so many daies & yeares , & taught not to feare either the end of your pilgrimage out of this strange countrey , or the neere approach to your owne home . thus humbly praying your honours acceptance of that which is most properly yours . i pray the father of mercie , to adde to all your noble vertues , the continuance of your true prosperitie . your honovrs in all humble seruice , h. g. the pilgrims profession . psal. . . i am a stranger with thee , and a soiourner , as all my fathers . this holy prophet being by great distresse of mind , and disease of bodie , brought very low , ( as appeareth in the whole psalme ) and so low as he was ready to breake patience , and to offend with his tongne ; yet after a doubtfull combat betweene faith and frailty ; his faith steps aboue flesh , and leads him out of himselfe , to wait vpon god with holy silence : and lifteth him vp to god in feruent and earnest prayers , ( which are the breath of faith ) both for pardon of sin , the cause , and for release from the affliction and plague , the effect of it . and because the sense of misery was deepe ; hee striues with god , with great , vehement , and earnestnesse of spirit , ingeminating his petition in this twelfth vers . rising vp in his requests by degrees , as one that meaneth to preuaile with god ( as another iacob ) and not let him goe till he haue blessed him ; and therefore first he desireth the lord to heare his prayer . but because the prayers of the saints are often faint and feeble , and without any strong motion , he desires the lord to hearken to his cry : the sense of his need vrged strong cryes , feruency , and importunity . and further , because euery strong cry is not heard , vnlesse it proceed from a broken and contrite spirit . he prayeth the lord not to keepe silence at his teares : well hee knew that prayers of faith , watered with teares of godly sorrow , are eloquent perswaders , to dray a comfortable answer from god ; they cannot suffer him to sit silent long ; who hath prepared both a bottle to reserue them in , and an handkerchiefe to wipe them away from the eyes of his children . try it after holy dauid ; who will , or can , make euery day a spring to sowe● thy prayers in heauen ; and water them sometimes with an aprill showre of mournfull teares for thy sinne , and misery , and ●hon hast preuailed aganist gods silence ; thou shalt heare a sweete and comfortable ▪ answere in due season . now the words read are a reason of his earnest request , drawne from the acknowledgement of the frailty , vanity , and breuity of his life , laid downe by a comparison taken from strangers or pilgrims , of which number he professeth himselfe to be ; and may well be called , the pilgrims profession . in tying which words with the former , it may be asked , first , what force can there bee in this reason , to moue or incline god to mercy , because he was a stranger with him ; it might rather imply , that god should the more estrange himselfe from him , and stand further from his helpe . i answer : . the hebrew phrase i am a stranger with thee , signifieth as much as to say , i am a stranger before thee : or in thy sight . and not that he was a stranger in affection , or conuersation from god , as the wicked , who are said to be strange childred , and strangers from the wombe . for how could dauid be such a stranger , who set the lord euer before him , and at his right hand , that hee might not sinne against him ? . as it is a confession and testimony of his owne humility and sense of his misery , it is a motiue to mercy : as if he had said , i am a stranger and need helpe , because as a stranger , i lye open to many iniuries and inconueniences : but thou art the god of the abiect ; & thy property is as to cast down the proud , so to raise vp such deiected soules as i am , and therefore heare my prayers , cryes and teares . . as it ascribeth vnto the lord the honour of mercy , it is a motiue to mercy ; for holy dauid puts the lord in mind of his own gracious inclination and affection to strangers ; for he hath commanded vs to be kinde to strangers ; and hath in speciall manner vndertaken the protection of strangers . ps. . . the lord keepeth the strangers : and therefore his faith binding god after a sort to his owne law and promise , assureth himselfe of gods mercy , because he is a stranger . . as it is an acknowledgement of his own impotency , and the misery of his life , it pleadeth strongly for mercy : as if hee had said ; thou knowest , lord , that i am a stranger here , and so long as i am so , i cannot but carry a burden of flesh , and a body of sinne , and daily thereby deserue thy most heauy displeasure : and therefore i beseech thee , be not so extreame against me , as in iustice thou mayest ; but considering my frailty , mingle my corrections with mercy . and wheras i discerne also by my bodily weaknesse and infirmity , that i am a stranger here , and of short continuance , i pray thee remoue thy hand , and let not all my life be miserable , but stay thine anger from me , that i may recouer my strength , before i goe hence , and bee no more . and vpon the same ground , iob makes the same request : let him cease and leaue off from mee , that i may take a little comfort , before i goe and shall not returne , &c. secondly , it may bee asked , how can dauid vse this as a reason for his recouery , which hee vsed before , vers . . for the hastening of his death ; for because his life was short and miserable , therefore he desires he might die in all haste . to which i snswer , that great difference there is between dauid foiled by flesh , and dauid supported by the spirit , for wee haue in him lying vnder the temptation , an instance of our owne strong-hearted corruption ; which out of a good proposition , can draw most dangerous and wicked conclusions ; for , out of the consideration of the the shortnesse of his life , he could draw conclusions of murmuring , impatience , and almost of desperation . but now dauid is another man , and the spirit of grace hath conquered those assaults , & now he can out of the same premises , draw the cleane contrary conclusions , to support his faith , patience and dependance vpon god. for such is the wisedome of the spirit , that he can draw holy , sweet , & comfortable conclusions from those principles and grounds , from which flesh and corruption vseth to sucke sinne and poyson ; and teacheth the saints so to doe . in the profession it selfe , consider for the meaning . things : . what a stranger is . . who is this stranger . . where he is a stranger . . the community of this condition ; as all my fathers were . . a stranger is he , that being absent from his owne country , is trauelling homewards vnto it : for these two conditions are proper to a stranger : first , that he is absent from his natiue soyle , absent from his naturall friends , absent from his fathers house , and absent from his owne home an● inheritance ; thus was abraham a stranger in canaan . secondly , that he is trauelling home as a pilgrim to his owne country ; thus was iacob a stranger , whose whole life was a trauel in forrain countries , out of any certaine and settled dwelling , as himselfe professeth , gen. . . the whole time of my pilgrimage is an hundred and thirty yeeres . . who is this stranger ? dauid saith , i am a stranger , which may seemestrange , if we consider that dauid was a king , and that in his own country , and that the country of iudea ; in comparison of whose inhabitants all the world besides were strangers , as mat. . for dauid was not now in flight before saul , as when hee plaid the foole in the philistims countrey before achish to saue his life ; nor in likelihood , in chase before absalom , as when being driuen from home , hee went vp to the mount of oliues and wept . neither vndertooke hee any meritorious iourney in a pilgrims weed . for besides that , he was king of ierusalem , and needed not make any tedious pilgrimage thither . popish pilgrims were not borne some thousands of yeares after his age. there was now no sepulcher of our lord to visit , nor no image of our lady , and yet hee professeth himselfe a stranger . . but where was dauid a stranger ? himselfe saith , before thee : that is , wheresoeuer hee is before god , there he is a stranger : not in another mans kingdome or countrey , as of moabits or philistims , but in his owne country , in canaan he is a stranger ; yea , at bethlem in the city of dauid , and in sion , the fort of dauid , hee is a stranger . this hee expresseth , psalme . . i am a stranger vpon earth : that is , in euery part of the earth , euen in mine owne house , in mine owne bed , in mine owne body and bosome i am a stranger with thee . wherein the holy prophet both acknowledgeth the lord the proprietary , of whom he held his countrey and kingdome . for it is as if he had said , i am a stranger in thy countrey : my countrey is thy countrey , and thy countrey is my countrey : and now i doe but soiourne a while with thee in thy countrey , till i returne home and dwell with thee in my country . as also hee infoldeth a motiue , why the lord should incline his eare to his prayer , and shew him fauour , because hee is a stranger in the lords countrey : and therefore committing himselfe to the protection and safe conduct of the lord of the country , he doubteth not , but to finde grace in his eyes , & by his means a comfortable passage , til he come happily to the end of his way . for who should heare the complaints of a soiourner , but he with whom he soiourneth ? . but is it otherwise with dauid now , than with other men ? no surely , but he beareth part in the common condition of his fathers . although he was deare to god , & the king of gods people ; yet he is no better than his fathers ; he is a stranger as all his fathers were . he meaneth not the fathers of his flesh only , who were all dead , and gone to their iournies end , but the fathers of his faith also ; these holy patriarchs , abraham , isaac , iacob , & their posterity , which were the holy seed ; who in their times accounted themselues strangers , & declared themselues so to be , both in that they chused to dwell in tents , & not in houses or cities , as the posterity of cain did , for they held themselues strangers on earth , and expecting euery day the word of god to call them hither or thither , at his pleasure , they would not cumber thēselues with buildings or purchases ; but betooke themselues to poore and portable tents , which were soone pitched vp , and as soone taken downe . as also in that they were contented to wander vp & down as pilgrims ; restlesly from place to place , insomuch as the iourneyes and trauels of abraham recorded in stoty , amounts to . miles ; iacobs little lesse , whose posterity was a stranger in egypt foure hundred yeeres ; & from thence were taken into the terrible wildernesse ; where they wandred forty yeeres , and all the rest of them in the wide wildernes of this world and vale of baca , onely passed thorow as pilgrims vnto the hea●●●ly canaan . all which our holy ●●●ophet reuoluing in his minde , subscribes the same schedule , that he is a stranger a●so as they were . hence we learne , that all the saints of god , & true beleeuers , are strangers vpon earth : for so was dauid , and all his fathers of his flesh , and of his faith , as himselfe not only here in sense of his affliction professeth , but elsewhere stirred vp by the sight and sense of gods abundant mercy towards him , and in the 〈◊〉 of his solemne ioy & festiuity , vttereth the same words , chro. . . all things come of thee , and of thine owne hand wee haue giuen thee : for we are strangers before thee , & soiourners like all our fathers . cor. . . while we are at home in the body , we are 〈◊〉 from the lord. and indeed euery christian is a gershom : that is , a stranger , and in a strange land : in respect , first of the place , for they are absent from heauenly canaan , their owne home and countrey : here is not their fathers house , nor their brethren and sisters , nor their treasure : they are citizens with saints , & heauen their home , where our lord iesus is preparing mansions for them , joh. . secondly , as for the world , it is but a way to their cou●try , & as a wildernesse thorow which the israel of god passe towards their canaan . they are indeed in the world , but not of it : for they are called out of the world , . by christs separation , ioh. . . i haue chosen you out of the world . . christ interdiction , joh. . . loue not the world , nor the things of the world . . christs operation , gal. . . the world is crucified to me , and i vnto the world . the very light of nature saw and said , that nature hath afforded vs in this world only an inne , and not a dwelling : and should not grace much more acquaint vs with gods decree and ordinance , which is , that man should be a while in the world , as in a way to passe him vnto his finall estate elsewhere , or at most , but a traueller in an inne , which hee is ready to leaue the next morrow . secondly , in their owne account and confession they are strangers , heb. . . all these confessed that they were strangers and pilgrims vpon earth . and in the account of the world also they are strangers , which vseth them strangely & coursly , as dauid was a stranger to his brethren , ps. . . and wheras , were they of the world , it would know them , loue them , and hug them in their lap : they being strangers , it is another egypt to gods first borne , and knoweth them not but to vexe and oppresse them . thirdly , in respect of the short time of thier continuance , for as a stranger abides not in a strange place ( as the natiues do ) but hastneth through his way , and so with his time cutteth & shortneth his iourney ; so the godly haue here no abiding city , neither is this their resting place . for this cause the whole militant church is called a tabernacle : & the saints cal the time of their life for the shortnesse & discontinuance of it , but a being in this tabernacle , because first , as a tabernacle is but a soiorning place , set vp for a shift to hide our selues for a small while , as the souldier hides himselfe in a sconce or tent onely for the time of a siege at the longest : so is it with the tabernacle of the body , set vp for a small time , not so much for it self as for the inmate , the soule which is contained in it . secondly , as a tabernacle is a moueable tent , pitched for a day ; ouer night is set vp , and perhaps the next day the stakes are pulled vp , and the cords are slacked , and the conering is folded vp : no otherwise is it with the tabernacle of the body , which no man knoweth , whether it shall stand vnmoued till the next morrow , no , nor till the next houre . thirdly , as a tabernacle is only a couering , but hath no foundation to settle vpon● so iob speaketh of our bodies , as houses of clay , whose foundation is in the dust : that if god did not fasten the siluer cords of them to his appointed time , euery blast would ouerthrow them euery moment . fourthly , the godly are strangers here below in respect of their businesse , & imployment ; a stranger is vnacquainted with the affairs of the place where he takes vp his inne , he meddles not with the gouernment , the offices , the passages of causes in the towne where he lyeth as a stranger ; but intendeth his iourney , & only careth how he may passe through : and if he haue any busines there , it is only to aduance his estate at home in his own country . and so it is with the godly ; they estrange themselues as much as may bee from the world , & the common courses of it : their callings they cast not off , because they are cōmanded to abide in them with moderate care , to prouide for themselues , and theirs . and for earthly things they cannot bee without them , while they haue a life to maintain by them ; but yet they meddle no more with them than needs must , and in the midst of their earthly businesse are not earthly minded . they are burgesses of another corporation , & all their trading and traffick here is to make themselues a rich and sure estate there . they haue a chiefe businesse to doe , which they principally intend , namely , to seeke the kingdome of god , and the righteousnes of it ; to repent of their sinnes , to beleeue in the son of god , & to make their election sure : whereto they giue all diligence , as they are exhorted , pet. . . fiftly , the godly are strangers in respect of their affection : for , as strangers long after home , and where euer their bodies be , their hearts and mindes are not there , but at home where their deare friends and estates are : so is it with the saints , whose mindes , and meditations , and conuersation are in heauen before-hand : for there is their fathers house , and there is their inheritance , there is iesus christ their treasure , and no maruel if their hearts be there where their treasure is . the worldling hath his whole portion in this life , and therefore hee bestowes all his heart , his thoughts , his cares , his desires aud indeuors vpon the world ; he runs after it with a full desire . but it cannot be so with the godly man who is minded as was good nehemiah , . . who although his person was in the king of persia his court , and was a neere attendant at the kings table , yet his heart was at jerusalem . and as daniel , who while he was in the land of his captiuity , yet he opened his windowes euery day towards ierusalem . quest. but are not wicked men strangers here vpon earth , as well as the godly ? ans. wicked men and worldlings are indeed strangers here , if we looke towards god , they are strangers with him , strangers from the couenant of god ; and stranhers from the life and waies of god. or if wee consider the time of their continuance here , they haue no more continuance here than others : they haue no leases of their liues , nor no surer holds of their estates than others haue . the rich glutton heard , thon foole , this night shall they take away thy soule , and all . or if we consider the place in which they liue , they are strangers ; for the east winde takes away and hurls them out of their place as easily as any other . and the mighty dye suddenly , & are taken away without hand . and their houses & possessions which knew them once , shall know them no more , but take in other strangers for a terme of dayes , as they took in them . but wicked men are not strangers as the godly are , in respects . in their owne account , or conceit ; for , though their estate be as vnstable as any others , yet haue they a strong cōceit of continuance , and of taking their rest for many yeares . they are described to be such as put off the euill day , & make leagues with death , & are hardly brought to confesse themselues to bee pilgrims and strangers . . in the worlds account they be not strangers , but neighbors & towne-dwellers . the world knowes them , & loueth them as her own : yea , ●ulleth them in her lap as her children , shee graceth them , enricheth them , & aduanceth them as men of best deserts . in a word , she thinketh nothing she hath too good for such fast friends , and diligent seruants . . in their owne affection they be no strangers ; for how can they considering they haue no other portion but here ? ps. . . how can they but mind earthly things , to whom god hath shewed no better ? how can they but giue away their affections , & bury their hearts in earth , & drowne themselues in the delights of it , that haue no other god , no other heauen ? what man wil be willing to giue ouer a broken title , till he be assured and seated in a better ? which because they are not , like profane esaus , they hunger after pottage , let the blessing goe where it will. . in their course and conuersation they doe not declare themselues to be strangers . al their study , their paines , their sweat & indeuour , is to get a sure & contented estate in earth : they treasure all in earth ; if they can encrease their corn , their wine , their oyle , their coyne , their commodities , they rest as in a good portion ; seldome or neuer seeking in earnest that good part which should neuer be taken from them , nor they from it , if once they could attain it . thus much of the doctrine , & this question . the vse followeth . first , in that the godly man is a stranger and pilgrim here , wee learne sundry duties . as first to practise christian sobriety , in the affecting , enioying , and vsing the things of this life . for , . a stranger in his way affects not , desires not , lookes not for great things for himselfe in the city he trauelleth thorow ; hee lightly regardeth the honours , offices , reuenues , and priuileges of it : his chiefe desires and affections are elsewhere : all the priuilege hee expecteth there , is how to passe quietly and safely through : enen so ought the christian pilgrim by the weaned carriage of himselfe towards things below , declare plainly ( as the patriarchs did ) that he seeketh a countrey . seekest thou great things for thy selfe ( saith the lord to baruk ) seeke them not . and why must he not ? because he was but a stranger in that land , now presently to bee giuen ouer into the hands of strangers . secondly , a stranger enioyes the things of a strange place as a stranger : hee vseth other mens goods for a night , but hee setteth not his heart on them , nor taketh much delight in them , because he knoweth hee must leaue them next morning , and may take none away with him : euen so a christian stranger taketh but a little delight in his iourney , because he thinks not himselfe at home , neither doth he enioy things here as his portiō , nor as his own , because he is to be countable for them : and because he wel knoweth , that too much delight in fleshly and worldly pleasures giueth life to corruption , & weakneth grace in him , he attendeth that wholsome apostolical exhortation , pet. . . dearely beloued , as strangers & pilgrims abstaine from fleshly lusts , which fight against the soule . thirdly , a stranger vseth the necessary comforts hee meeteth with in his way as a stranger ; hee vseth them rather for necessity than for satiety , onely for present occasion , & that with moderation and sobriety : euen so a christian pilgrim must learne to vse the world as not vsing it : and in the midst of his wealth & abundance , in the f●●ition of his greatest delights and pleasures , to take his mind off them , and to lift vp his thoughts to heauen , the place of his abode . which duty the apostle strongly enforceth , phil. . . carnall men mind earthly things , and forgetting both heauen , and the god of heauen , make their belly their god ; that is , drowne themselues in the pond & puddle of sensuality . but farre be it from vs , who professe the teaching of grace , so to doe ; our conuersation is in heauen , from whence wee looke for a sauiour ; they haue their portion in this life , but our portion is in another , and contrary courses beseeme men of contrary countries . secondly , in that we are strangers here , we learn another duty , which is , the exercise of christian patience and contentment in all estates , be it sicknesse , pouerty , reproches , abuses or wrongs in any kind : a stranger is contented to endure the wrongs that meet him in his way ; he digesteth , and putteth vp all patiently ; he complaineth not , and much lesse seeketh reuenge : for he knowes he shall haue little rest or redresse till he come home : euen so the christian pilgrim must learne patiently to endure the afflictions , and course and crosse vsages of this strange country , cor. . last verse , the blessed apostle was contented to endure all indignities and wrongs : because he was of another country , the high priuileges & excellencies whereof , eye hath neuer seen , not care hath euer heard , nor euer entred into the heart of man. when the disciples of our sauior tooke it heauily that christ said he must leaue them : for now what could they expect but to be exposed and laid open to all the worlds malignity , destitute of their lords presence and protection ? he comforteth them by the same argument , that this is not their place of rest , but hee goeth to prepare a place for them . moses chused to suffer afflictions with gods , people , because he was a stranger here , and looked for a recomp●nce of reward hereafter . a cloud of martyrs as witnesse seale this truth , who were slaine , hewen a sunder , wandred vp and downe in sheeps skinnes , in goats skinnes , being destitute , afflicted , and tormented ; and would not bee deliuered , ( namely , vpon vnequall conditions ) because they saw that god had prepared better things for them . a stranger turnes not against euery dog that barketh at him : let doeg accuse , & shimei reuile , let curs barke , there is no hope to still them , the best way is to contemne them , and attend and ride on thy way . a stranger shrinkes not for euery showre of raine , nor is disheartned with the roughnesse , and foulnesse of the way , but hee will through thicke and thin , through drops and drout and all because he is going home . neither must thou that art a christian pilgrim , shrinke for the stormes of the world , nor the asperousnesse of the way , which is all strewed with crosses ; but hearten thy selfe as the passenger , who vsually saith , it is neuer an ill day that hath a good night ; & though many bitter pils of harsh and strange vsages must be swallowed by these strangers , yet the consideration of home is as sugar in their pockets to sweeten them all . a stranger measures not his owne worth , nor thinketh worse of himselfe for things befalling him in the way ; but esteemeth & valueth himselfe , according to his estate at home : so must the christian stranger , liue by faith , looke vpon things not seene . let the world vnder-value thee , content thy selfe , that thou hast credit , & reputation at home , where thou art knowne , and thy worth is known , which by no disparagement in the way can be obscured or diminished . thirdly , a third duty hence , that we are strangers here , is to learne to estrange our selues from the world , and courses of worldly men . a stranger when euer hee trauels , retaineth the manners , fashions , and customes of his own countrey ; a christian stranger although he be in the world , yet he is not of the world , hee is of another corporation , and therefore though he walke in the flesh , yet hee must not warre according to the flesh . he carrieth this body of flesh about him as others doe , but he must fight against flesh and the lusts of it , contrary to the patrons and defenders of the corruptions that are in the world through lust . the world may and must enioy our presence for a time , but must at no time gaine our conformity to it , rom. . . fashion not your selues according to this world ; that is , the customes and guizes of it ; because it lyeth in wickednesse , and the christian is cast into another forme of doctrine and conuersation . art thou now sollicited to follow the lusts and fashions of this world ? thinke with thy selfe , that thou art a stranger here , and of another countrey : thou liuest vnder other lawes : thou maist not cast in thy lot with the wicked of the world , nor giue voyce or suffrage in their meetings , but be as lot , who though he were in sodom , was not of sodom , but was perpetually vexed with the vncleane conuersation of those wicked men . art thou prouoked to sweare , to drinke excessiuely , to lye for aduantage , to breake the sabbath for gaine , to vncleannesse , or any other soule lust ? now say to thy selfe , i am of the kingdome of light , but this is a worke of darknesse ; this is an vnlawfull act in my countrey , and why should i practise it here ? seeing my lord and king must needs know it : if i commit treason here against my king and countrey ; my king hath informers enow , and i shall lose my whole estate there , and bee banished out of my countrey for euer . shall i , ( saith joseph ) commit this sinne against my god , against my master ? seeing my master hath kept nothing from me but sinne , i will not doe this thing , i will not sinne , and commit this high wickednesse . fourthly , a fourth duty is , that seeing we are strangers here , to learne to affect our own countrey , and highly to esteeme it . euery man by nature loueth his natiue country best , neither thinketh himselfe so well in any forraine land : and strangers , especially hauing parents , kindred , and great reuenues in their natiue soyle , and being hardly intreated where they so●ourne , would be glad to returne home , and enioy the sight of those whomu they haue long longed to see : euen so the christian pilgrim . neuer did israel more affect and extol their owne countrey in their banishment from it , and captiuity in babylon , than the christian stranger doth affectedly desire , and prefer his heauenly countrey aboue this strange land , the countrey of his captiuity : for , he discerneth that this is not his country : first , that is a mans country where he was borne & brought vp ; but whence taketh a christian his spirituall birth , or where is he brought vp but in the church and kingdome of christ ? earth giueth him a birth and being as he is man , but as a christian he is borne of god. secondly , againe , that is a man● countrey where his parents , his ancestors , & deare kindred dwell and inhabit . now where dwelleth a christian mans father , but in heauen ? where is his elder brother but there ? where are all his brethren and sisters , sons and daughters of the same parents , but there ? and therefore heauen is his country . thirdly , further , that is a mans countrey where his principall estate , and goods are , where his patrimony and inheritance lyeth ; and where is the chiefe portion , the treasure , the immortall inheri●āce of the christian , but in heauen ? and where else is his countrey ? now then , a christian considering on the one hand , that he is in a strange countrey , and how hardly he hath bin intreated in it , and so likely to be still ; and on the other hand , that he hath a home and a father there that loueth him dearely ; and that his elder brother iesus christ , and all his spiritual kindred , the saints of god are there : and besides that , he hath a rich portion and a large patrimony , euen an immortall inheritance in heauen ; how can he choose but to be reared in his affections , yea , rauished to be there ? desiring nothing in the world more than to be dissolued hence , & to be with christ , which is best of all . a traueller hath his minde and thoughts still vpon home , and saith with himselfe , home is homely . and the marriner , or sea-faring man in a storme , or rough sea , hath his desires on the shore , and his minde is not where his ●ody is . so is it with the christian passenger , his minde is not where his body is : and if he cannot get home in the body as soone as he desireth , yet in his spirit , he will mind heauen , and heauenly things : he will get as neere home as he can : if hee cannot get into the heart of the city , hee will be sure to get into the sub●bs , the church of god. if hee cannot get suddenly into that jerusalem which is aboue , he will get into the ierusalem which is from aboue : and where his person cannot bee for the time , his conuersation and meditation shal be in heauen ; for , where his treasure is , there will his heart be also . vse . in that wee are strangers with god , we learne diuers things : . the soueraignty and power of god , who is the great owner and ruler of the whole earth . kings , themselues , who are the highest earthly lords , and commanders , are but strangers with god , for the earth is the lords , and all that therein is : and no man sitteth in his owne , but are tenants at will vndre this great land-lord . the greatest of men , yea , of kings , are but as dauid was , soiourners in his sight , leuit . . . the land is his , and we are but strangers and soiourners with him . . we must hence gather out our owne duty towards god , in whose countrey we soiourne ; and our duty is manifold : . to aske leaue of god , to passe through his countrey ; so did israel of edom , a wicked prince and people , numb . . i pray thee that we may passe thorow thy country , &c. it is fit to ask leaue where no right is . besides , that by daily prayer for gods leaue , and fauourable loue in our way , we both ascribe vnto god the honour of soueraignty and bounty ; as also sweeten his mercies which he giueth vs leaue to enioy , all which are sanctified to vs by the word and by prayer . binde thy selfe from trespassing in the way and countrey through which thou passest : so did israel vnto edom , we will not goe through the fields , nor the vinyards : neitheir will we drinke of the water of the wels : we will goe by the kings way , and neither turn to the right hand , nor left , til we be past thy borders . so must the christian be carefull he transgresse not the lawes of the countrey in which he soiournes , to sturre vp against himselfe the wrath and reuenge of the lord in whose country he soiourneth ; bu● frame himselfe to please him , by whose leaue he trauelleth through his countrey . how carefull and digent were josephs brethren to please their vnknowne brother , the lord of that strange countrey ? much more ought we to please our brother jesus christ , the lord of this strange countrey , through which we passe to our owne canaan . cast thy care vpon god , and i depend vpon him for al needfull supplies ; so did holy dauid here , because he was stranger in gods countrey , he therefore casteth his burden vpon the lord , desiring him to heare his prayer , and to hearken to his cry , and not to be silent at his teares . a stranger ouer-loadeth nor himselfe with cares , and carriages ; but carrying a competent viaunce with him , dependeth for all necessaries vpon them where he soiourneth ; so a christian stranger need be in nothing carefull , but in all things let his request be shwed vnto god ( the king of the countrey ) in prayer . all 〈…〉 exexcessiue carefulnesse is to bee auoyded of a christian , yea , suppose the care bee about things lawfull , if it be excessiue , it is sinfull , and vnseemely in a christian pilgrim . let thy chiefe care be , to commit thy way unto the lord , and trust in him , and he shal bring it to passe . psal. . . cast thy care vpon the lord , and hee shall nourish thee . . bee much in thankfulnesse vnto god for all the comfortable blessings thou receiuest in thy pilgrimage : a stranger thankfully accepteth all the fauors shewed him in a strange countrey : and so did holy dauid , when god had enabled him to prepare abundantly for the building of the temple , breake out into abundant praises ; we thanke thee our god , and prayse thy glorious name . but who am i ? or what is my people , that we should offer vnto thee ? for all is thine , and of thine owne haue we giuen thee ; for , wee are strangers before thee , and soiourners , as all our fathers were . and surely , it well beseemeth the iust to be thankfull , seeing they are strangers in the lords land , and all the comforts they enioy , are his by right and possession , and theirs onely by leaue , and thankfull acceptation . . be contented and patient , if this great lord deny thee any thing thou wouldst haue whilest thou passest through his countrey ; so was israel when edom out of a churlish and hurtfull mind , denied them peaceable passage . but the lord of this countrey knoweth what is fit for vs , and neuer denieth any thing out of a churlish minde , neither can deny any thing good in it selfe , and good to vs ; and if he withhold any hurtfull things , we must be not only patient but thankfull . vse . in that we are strangers , and trauelling to our country , as all our fathers haue done before vs , it appeareth that our wisedome will be to resolue of paines and trauell all the daies of our life , and not to expect rest till the night of death come , when dying in the lord we shall rest from our labours : and because this is not our rest , we must arise and depart hence . and seeing we can no more auoid this weary iourney , than any of our fathers could do ; we must rather bestow wise and carefull thoughts , in fitting our selues to our iourney , and in behauing our selues through our way , than to expect to auoid the tediousnesse and difficulties of it . quest. how may we fit our selues for our iourney home into our owne countrey ? ans. a traueller fitteth himselfe to his iourney two 〈◊〉 specially : . by casting off 〈…〉 behinde him 〈…〉 burden or 〈…〉 . by prouiding for himselfe things fit for his iourney . of the former sort there be three especiall encumbrances that the christian pilgrim must lighten himselfe of . the first of them is sinne , which as an intollerable burden presseth vs downe , and hangeth fast on : and therefore the apostle counselleth to cast it off , if we meane to run the race before vs. now the way to lighten our selues of this weight , is to exercise eueryday the grace of repentance and mortification , and daily to take some sinne or other in hand , and at least to slake and abate the power of it , that if we cannot be rid of the sinne in respect of the presence of it , yet we may be rid of the reigne and command of it . the second , are earthly cares , profits and pleasures , which are as heauie stones tyed vnto vs , and pressing vs from heauen to earth , making heauie and sadde the soule , and vnweldy in her motions . the way for vs to lighten our selues of these encumbrances , is daily and continually to eleuate , & raise our thoughts homeward , and heauenward , and exercise our selues in holy meditations , praiers , and praises , sundry times through the day . for as he that would keepe a clocke in true motion , must euery day sundry times windevp the plummets , which are still drawing downward ; euen so must we doe with our hearts ; the cares and pleasures of the world are as plummets of lead , pressing down the soule incessantly , in her motion towards heauen ; and he that would continue his motion must daily winde vp his heart towards god : and by maine strength of grace fetch it vp from earth , that it may be firmly setled on heauenly things , delighting it selfe with the riches of heauen , and with contemplation of those pleasures , that are at the right hand of god for euermore . the third encumbrance , is the feare of death , which presseth vs all our life ; and the christian must lighten himselfe of this burden by looking beyond it to his owne home ; by longing after the liuing god , whom none can see in the body and liue ; by considering that the neerer he is to death , he is so much neerer home : and what stranger feareth to goe home ; or is sorry when after a long absence , he is entring into his owne citie ? secondly , a wise christian will furnish and prouide himself with necessaries , and needfull supplies , to helpe him through his iournie . there be fiue things especially which a traueller must fit himselfe withal , that his iourney may be lesse tedious , and more prosperous to himselfe . . the knowledge of the direct way . now whereas no man knowes the way to the heauenly countrey , without gods teaching , euery one must go to god himselfe first , and then to such as god hath appointed to be the directors , and instructors in this way . the former we see in holy dauid , psalme . . i am a stranger vpon earth , therefore hide not thy commandements from me . he knew well how hardly a blinde man could performe a farre and dangerous iourney , and thus it is onely th● commandement that shews the way to this heauenly countrie . why ? was dauid a blinde man , or did he not know the ten commandements ? euen dauid who was not stone blinde , but much enlightned , was blinde in part , and still earnest , that the lord would further open his eyes , to see the way more plainly and clearely than yet he did : and though he knew the words , and true sence of the ten commandements , yet he desireth still to be led further into the particular vse , application , direction , and obedience of them , and of all other parts of the word , which he saith , is exceeding large . and for the latter ; as a stranger in an vnknowne country , and way , wil euer be asking the way of euery one neuer so simple , who knoweth the way better than himselfe ; aud will obserue the senerall markes , and statues , by which he may know , whether he be right or no : so must euery christian pilgrim be inquisitiue of his way ; for which purpose he must frequent the ministry of the word diligētly , which god hath erected to be as a light in a darke plabe ; as the pillar of the cloude and fire by night and by day , to direct vs through this dry and desart wildernesse ; as ariadnes threede to helpe vs through this troublesome maze and labyrinth ; and as a voyce behinde vs , saying , this is the way , walke in it . an inquisitiue christian will be still consulting with gods ministers about the way of god : and conferring with priuate christians , be they neuer so meane in place or appearance , concerning their great iourney betweene heauen and earth ; and will take speciall notice of the markes of their way , as whether it be the narrow way , or the broad way ; whether it be strewed with crosses , or pleasant to the flesh ; whether it be a cleane way , or a foule , dirty , and miry way of lusts ; whether it be an old beaten way by the feet of ancient beleeuers , the prophets , the apostles , and holy men , yea , of iesus christ himselfe ; or a new broken and deuised way , vnknowne vnto them , and the scriptures ; whether it be a right way , or a crooked path of by-lanes , & turnings to the right hand or to the left ; whether it be a lightsome , or a darke way , and the like . thus inquisitîue and carefull will a christian pilgrim be of the best directions he can get ; as the poore iaylor will know of paul his prisoner , what he may doe to be saued ; and it is none of the lightest plagues of god , to haue an heart vnwilling to aske about the way of heauen . a second comfortable helpe in an vnknowne way , is a good guide . the christian stranger hath need of a guide , and the best guide is god himselfe , yea , and more , god is the onely guide . in any other way or iourney , the natiues or inhabitants can guide a stranger from place to place , but here none but god can be our guide , psalm . . . he will guide in judgement , and teach the humble his way . quest. but how then may a m●an get god to be his guide ? answer . by two speciall meanes : ▪ . by earnest prayer : dauid knowing that none but god could guide him , prayeth , psal. . . shew mee the way that i shall goe . and verse . let thy good spirit lead me vnto the land of righteousnesse . . by constant subiection to gods word ; for god goeth before vs by his word , as he did before israel in the pillar of the cloud and fire , and willing obedience to gods word , maketh god our guide . thirdly , a stranger in his way needeth his viance , or prouision for his expēce . the word of god is the christians viaticum , and supplieth all his needs , it offoords him food in his hunger , being the bread of life , and the mannah that came down from heauen ; it yeeldeth him drink in his thirst , being water of life , & whosoeuer thirsteth , is called to thes sweet waters of consolation , drawne out of the wells of saluation ; it affoords him physicke in his soules sicknesse ; strength in his weakenesse , and neuer leaueth him that learneth vpon it , without sufficient means to helpe him through his iourney . fourthly , a traueller hath need of a weapon to defend himselfe , and to wound or keepe off his enemies . the same word of god is a speciall part of our spirituall armour ; it is the sword of the spirit . and as dauid said of goliahs sword , oh , there is none to that , giue me that ; so there is no sword to this for the repulse of all spiriall enemies , and for the sure defence of him that shall buckle it close vnto him . besides that , it directs him to obtaine and fasten vnto him all the other peeces of cstristian armour , so as in no part he lye open or naked to danger . fifthly , a treueller hath need of good company , which is pro vehiculo , as good as a waggon or coach , to carry him with the more ease through the tediousnesse of the way . the same testimonies of god are sweet companions , and helpe to deceiue , and pas●e ouer our time comfortably ; if wee can talke of them in the way , and in the house , and in the field ; and if we can whet them vpon our selues and others , if wee make them the man of our counsell , and meditate on them night and day : hee is neuer alone that hath god and christ conferring , counselling , and directing him in the scriptures : neither is hee alone , who when hee is most alone , is in soliloquie with god : this man wanteth neither company nor comfort . now how happily shall this man compasse his iourney , and goe singing through the most tedious wayes of his pilgrimage , that hath thus fu●nished himselfe with the vnderstanding of his way , with a faithfull and vnerring guide , with sufficient prouision for his expence , with a seruiceable weapon , and with a sweet and chearfull companion ? vse . in that we are pilgrims in the way to our countrey : in this way we must learne to demeane our selues as way-faring men , and imitate the pilgrim in these particulars . . to be stirring early for our iourney , and take the day before vs , that we may dispatch our iourney before we be benighted . it is our lords counsell to worke while the day lasteth , because the night commeth wherein none can worke , joh. . . and his owne practise propounded for our imitation , john . . and imitated by the saints , whose praises are in the scriptures . holy dauid serued out his time according to the counsell of god ; that is , while he liued he was a seruant of god , for the good of the age in which he liued . and the apostle peter exhorteth , that henceforth so much time as remaineth in the flesh , wee spend according to the will of god ▪ wel did the holy men consider , what an aduantage it is to set out in the way of god early , euen in the morning of the life : what a sweet comfort it is to be early graced ; that we haue but a short day passed away in a few houres to trauell in ; that this day stayeth not , but hasteneth from vs ; that this day is the onely time to walke in ; and that this day being shut in , there is no more time to worke or walke in , and therefore did bestirre themselues lest they should fall short of their intended iourney . . as a man in his iourney , will be glad of any good company that will goe but part of his way with him : so must the christian in his iourney , be glad of company in his way to heauen ; and heartily embrace the fellowship and society of the saints , which meane to goe through with him . indeed if a man would choose to sort himselfe with euill men , he might get more company , but they goe the contrary way ; but a wise traueller will rather chuse to goe with one , or two , yea or alone in his right way , than goe a cleane contrary way for company . let vs be glad to meet our countrey-men in this through-fare , be kinde to them for the same countrey sake ; and as we shall easily know them by their language , habit , and conuersation , so let vs heartily affect them , and vndiuidedly cleaue vnto them . . in this way be glad ( as a stranger in a strange country ) to s●nd home vpon euery occasion offering it selfe : send home thy prayers , thy daily desires , thy thoughts , thy meditations , thy praises , thy sacrifices , thy loue-tokens . and because some thing is to be done for thee at home now in thine absence , beseech christ thy best friend , to set forward thy businesse there , and to looke to thine occasions , lest all goe to wracke , by preparing a mansion for thee ; by making intercession for thee ; by sending out his spirit for thy direction and comfort , till thou returnest home vnto him ; eternall praises and thankes for such great fauours , so freely conferred vpon thee . . in this way be content if sometimes thou art weary , as one that goeth vp a steepe hill : if sometimes thou sighest and pantest in thy painefull travell , through a foule way , and stormie weather : let the tediousnesse of the way make thee desire the wayes end , and to couet to be at home with christ , which is best of all . but be sure in thy wearinesse thou sit not downe , much lesse looke backe with lots wi●e ; but presse hard forward to the make , as one resolued to goe through and perseuere to the end : considering that after an hill commeth a valley , after foule way commeth faire , and after a storme a faire shine and gleame againe : heauinesse may endure for a night , but ioy returneth in the morning . if wee haue neede of patience for a while , it is but to enioy the promises . if the sufferings for christ encrease , so shall also the comforts . and many are the troubles of the righteous , but the lord deliuereth them out of all . the end which crowneth all thy labour is worth all thy paines and patience . vse . seeing all the saints are strangers here as all our fathers haue beene : here are sundry grounds of comfort arising hence to beleeuers . . against the disgraces and open iniuries they perpetually sustaine from the hands of euill men , and the small fauour they finde in the world : for what can they looke for other , being strangers , but strange vsages and entertainments from the world ? if they were of the world , the world would loue them as her owne . euery corporation preferreth into offices her owne free men , and inhabitants ; and it were folly for a stranger passing but through , ●o expect those places , and preferments : he must rather cast to endure wrongs , where his worth is vnknowne , and expect no remedy or release at any of their hands ; but herein comfort himselfe that he hath credit , and can haue right in his owne countrey ; and if he were once at home , he should put vp no such wrongs and indignities . . against the troubles and oppressions of the saints of god in these heauie times of warres and bloudie persecutions ; in which the captaines of antichrist chase the godly from their seates , houses , estates , and countries , not suffering the doue of christ a rest for the sole of her foot . here is a ground of comfort : . that all the furie of the enemies , exiling and banishing the godly , can but make them strangers , and so were they before , wheresoeuer they dwelt in any place of the earth . it is no great addition of misery to banish him , that was in banishment before ; or to driue a man out of one strange place into another : he that is already a stranger vpon earth in affection , can easily become actually a stranger , if god call him vnto it . . when the enemies haue exercised all their rage , they cannot banish them out of gods countrey ; but they are strangers before god , who is equally present with them in one corner of the earth as well as in another , to protect them , to prouide for them , to pittie them , and guide them home to their owne countrey . . although the enemies would be endlesse in their rage against the saints : and were they to liue euer , they would euer nou●ish and exercise an immorttall wrath against the people of god , yet can they not inflict so much mischiefe on them as they desire : for besides that themselues are mortall , and besides the justice of god breaking quickly to peeces the roddes of his wrath , and casting them into the fire : the godly themselues are but strangers here , and of short continuance : so as , suppose their sufferings be sharpe , yet they be but short . the roddes of the wicked shall not alwayes lye vpon the lot of the righteous ( as they desire they should ) seeing the godly are strangers as well in time as in place , and themselues not continuing , their misery cannot be continuall . . in the many losses of these worldly and corruptible things , which take them to their wings , and flye from one master to another , aey meanes of warre , mortality , and many ? casualties : a christian hath comfort , that he being a stranger here , he hath no great estate to loose : some moueables , such as he carryeth along with him in his iourney , he may loose by the way , but his estate and inheritance is safe enough at home . nay , in that great and finall destruction of the whole world by the dreadfull fire of the last day ; when the heauens shall passe away with a noise , and the elements shal melt with heat , and the earth , with the workes that are ▪ therein shall be burnt vp . when all other men shall be loosers of all their whole estates , onely the godly ( because they are strangers here ) they shall escape all these things , and be no loosers at all . if some whole citie should be consumed by fire , when the whole multitude of inhabitants sustaine losse , and beggerie , by 〈◊〉 accident ; a stranger 〈…〉 but passing through the 〈…〉 and hath his estate and 〈…〉 elsewhere , he 〈…〉 at all : so the 〈…〉 in that day , 〈…〉 nor 〈…〉 who had no other portion but in this life . . as his estate is safe , so likewise is the person of the godly pilgrim : for he not being of the world , he shall not perish wi●h the world . it was happie for lot that hee was a stranger , and scorned as a stranger by the sodomites ; for when all they were scalded with a shower of fire and brimstone , the lord being mercifull vnto him , his person was in safetie . seuer thy selfe from the condition of sinfull men ; estrange thy selfe from the condition of sinnefull men : estrange thy selfe from their courses , walke as one deliuered from this euill world , if not yet in respect of place , yet in respect of new qualities ▪ thou shalt haue gods protection , and see the sa●uation of the lord , when all the wicked inhabitants of the earth shal● call for the hils to couer them , and the mountaines to fall vpon them , to hide them from the wrath of the lambe : for the great day of his wrath is come , and who can stand ? finis . a profitable memoriall of the conuersion , life , and death of mistris marie gvnter , set vp as a monument to be looked vpon both by protestants and papists . i could not better spend some part of the dais of my mourning for the losse of my deare wife , then in setting downe briefly some passages of her course and pilgrimage , that the happy memory of her graces and vertuous life might euer liue with me , both for incitation and imitation . and if my desires were strong to make them more publike for the direction of some others , i hope it will rather be charitably ascribed to the working and stirring of my affection towards her ashes , than to any vanitie of minde , or ostentation in her . besides , i am sure , that if a protestant had beene seduced from vs ( as shee was called out of popery ) and had liued and dyed so zealous in that religion , as shee did in this , the aduersaries would haue made their aduantage of it , and published the same as one of the miracles of their church . and i see not but it may be as lawfull for me , as it may proue profitable for others , to set downe the known truth concerning her ; that as shee was in her life , so also she may happily continue now after her death , an happy instrument of gods glory in earth , as i am assured shee is a vessell before him filled with his glory of heauen . this gracious woman was for birth a gentlewoman , but descended of popish parents , who dying in her infancy , shee was committed vnto the tuition of an old lady , honourable for her place , but a strong papist , who nousled and mis-led this orphan in popery , till shee came about foureteene yeeres of age ; at which time this lady died . upon which occasion , god ( hauing a mercifull purpose towards her conuersion ) by his good prouidence , brought her to the seruice of that religious and truly honourable lady , the countesse of leicester , who entertained her with more than ordinary respect , both because of her young yeares , as also because shee was allied to sir christopher blunt , then husband to the honourable countesse ; at whose request his lady had taken her into her care . to this honourable countesse shee came a most zealous papist , and resolute , as soone as possibly shee could apprehend a fit opportunity , to conuey her selfe beyond the seas , and become a nunne ; for she then thought that that was the surest and likeliest way to get heauen : which as shee had an earnest desire to attaine , so would shee take the nearest way which shee thought would bring her thither . but shee could not so closely carry her secret deuotions and intentions , but that by the carefull eye of her honourable lady , they were soone discouered , and not sooner discouered then wisely preuented ; for presently her lady tooke from her all her popish bookes , beades and images , and all such trumpery , and set a narrow watch ouer her , that shee might bee kept from her popish prayers , and not absent her selfe from the daily prayers of the family , which were religiously obserued : further , requiring her to reade those prayers that her honour daily vsed to have in her private chamber with her women . her ladiship also carefully preuented her from her popish company and counsel by word or writing , for neither might shee write nor receive any letter without the view and consent of her honour . shee also constrained her to be countable for the sermons which shee heard in the house , which were constantly two euery sabbath day , ( for the increase of the sound knowledge of god , which is the onely hammer of popery . ) and hereby shee in short time obtayned great ability to communicate to others the substance of those sermons which shee heard , the rather because it was constantly obserued by all the women in that honourable family , to come together after the last sermon , and make repetition of both . and this shee did as yet for feare , but still with this reseruation , that shee would keepe her heart for popery ; and trusted that god would bee merciful vnto her ( as naaman ) in this which shee did onely through feare and constraint . but god ( who in his owne time worketh in his owne meanes ) beganne to worke in her first a staggering in her old way ; for , when she saw the holy conuersation of that reverend preacher , master i. w. who was then chaplin to the countesse , shee began to perswade her selfe , that surely this mans godlinesse must needs bring him to heaven . and then the reverend respect of the man made her begin to give some better eare to his doctrine , to examine his proofes , and to reverence his ministry ; whereby in short time , it pleased god that shee was won to beleeve the truth , and renounce her former superstition and ignorance . and as it is the property of a true convert , being converted her selfe , she endeuoured the conversion of others , and was a great helpe and furtherance to the publique ministery that way : for this was a thing which that honourable familie tooke speciall knowledge of ; and there were many that had great cause to blesse god for her in that respect . now presently satan ( that dragon that watcheth to deuoure every man-child which shall be borne unto god ) begins to rage , and reach at her with strong and violent temptations : and first hee terrified her in that shee had sinned the sinne against the holy ghost , for shee had played the deepe dissembler ; and being in heart a papist , yet joyned with the protestants whom shee held for heretickes , and all this against her knowledge ▪ and conscience , and so fiercely and incessantly hee followed this temptation , as that shee was perswaded it was impossible that euer this sinne should or could be pardoned . and this temptation was pointed and sharpened with that dreadfull and foule suggestion of selfe murder , as if the remedy of the sin against the holy ghost , were to destroy ones selfe . while shee was thus long tossed & tumbled in these waues and billowes of satanicall suggestions , wherein she was so low cast and dejected ( still concealing her griefe ) as shee almost despaired of recovery ; it pleased god to direct that reverend preacher ( who was her father in christ , & whom shee ever after embraced with the most entire love of the most naturall childe ) to entreat of this sinne , and to shew what it was , and by whom and in what manner it was committed . to which doctrine shee diligently harkening , and by examination of it , and her selfe , finding that shee had not so sinned after illumination , nor with obstinate malice against god or his truth , ( which when shee was most superstitiously devoted , shee desired to finde out ) it pleased god to quiet her mind for that ; and so led her ouer that temptation . but satan that departed from our head , jesus christ , onely for a seaon , was not long away from the molestation of this his member , but returned and brought seuen worse spirits ( were it possible ) than before , and now his name may be legion ; for now hee would confound and oppresse her with multitudes of blasphemous thoughts , and doubts . now must shee beleeve there is no god : that the scriptures are not his word , but a pollicie : or if it were his word , who must interpret it ? or how could shee a silly woman get the vnderstanding of such deepe mysteries as are contained in the same ? besides , as shee was of mind that she was gottē out of one error , so she knew nothing but that shee was mis-led into another ; for , how could shee be sure that this was the truth which she now professed , seeing there are as many , or more learned men of the one opinion as of the other , and all of them maintaine their opinions by the scriptures . thus was shee vexed and exercised with armies of roving and unsetled conceits for five or six yeares together , till god , ( whom shee often sollicited for direction and assistance in the combat ) brought her to this resolution , that she would hold these conclusions , whatsoever disputes satan might weary her withall : that there was not onely a god in himselfe , but a god that was her god : and whatsoever opinions there were in the world , that there was but one truth , and that was to bee learned out of the scriptures ; and though there were much in the bible which shee did not understand , yet shee was perswaded , that if shee would diligently read and search the scriptures , with earnest prayer to god for a good understanding in them , shee should attaine thence a measure of knowledge , s●fficient to bring her to heaven ; and holding strongly these grounds , shee found the temptations waste away by degrees , and her selfe daily more strongly setled upon the foundation . neither was shee onely by the grace of god a conquerour in these temptations , but i may say with the apostle , in a manner more than a conquerour by them ; for , god ( who bringeth light out of darkenesse ) made these temptations a sweet seasoning of her whole life . by occasion of which , shee tyed her selfe to a strict course of godlinesse , and a constant practice of christian duties , which shee religiously observed even till her dying day . for first , that shee might be stablished in the truth , and confirmed against those former waverings and weakenesses , shee vowed , that god assisting her , shee would every yeare read over the whole bible in an ordinary course , which course shee constantly observed for the space of fifteene yeares together , beginning her taske upon her birth-day , and reading every day so many chapters as to bring it about iust with the yeare . by which exercise shee gained a great increase of knowledge , and no lesse strengthening of her faith ; for she did not read carelesly or negligently , but alwayes kept a note of what places she did not vnderstand , and would still bee inquiring the meaning of them , as shee met either with ministers , or such as she thought were able to informe her in the same . and her custome was euer before shee opened her bible , to send vp a short prayer vnto god , for the opening of her blinde eyes , to the vnderstanding of those sacred mysteries , that so they might bee as a lanthorne to guide her feet in the wayes of holinesse , vntill shee had attained her desired happinesse . and not herewith contented , as a good mary , she pondered the word of god in her heart ; for by her great industry in the scriptures , shee had gotten by heart many select chapters , and speciall psalmes ; and of euery booke of the scripture one choyce verse : all which shee weekly repeated in an order which shee propounded to her selfe : and being asked why shee was so laborious in getting and retaining those scriptures in memory ? her answer was , that shee knew not what daies of triall or persecution might come , wherein shee might be depriued of her bible , and other good bookes and helpes ; but so much of the scriptures as she could get into her heart shee knew no tyrants or enemies could bereaue or rob her of . ( god make thee that readest , and me that writeth this , so christianly prouident , as in these dayes of plenty to lay vp somewhat for the dayes of straitnesse and famine . ) secondly , from that time of her trouble shee resolued vpon daniels practice , wherein shee was also constant ; namely , besides the family duties , which were twice a day performed by the chaplin in that religious house in which shee liued till within one yeere of her death ; and besides the priuate prayers that shee daily read in her ladies bed-chamber , shee was thrice every day on her knees before god in secret , like a true worshipper , whose delight was to bee in gods presence . by meanes of which daily exercise , besides all other comfortable fruits , shee attained a singular sweet gift in prayer , whereby she could both strongly wrastle , and happily prevaile with god , whose grace suffereth himselfe to be ouercome with the prayers of his weake servants . and because she knew that religious fasting is the whet-stone of prayer , shee tyed her selfe to set apart six dayes in every yeare , wherein shee was extraordinarily humbled in fasting and prayer , for her owne sinnes , and the sinnes of the times . at all which times shee was in speciall manner earnest with the lord , that he would bee pleased further to reveale vnto her his whole truth , needfull for her salvation , and keepe her constant in the obedience thereof vnto the end . and because shee knew that the right and worthy receiuing of the sacraments affordeth a christian speciall strength , and much stabilitie in the course of godlinesse : as shee diligently apprehended that comfort when shee could conueniently receiue that sacrament ; so for many yeares shee had laid a band vpon her selfe , neuer to receiue it , but the day before to fit , and examine her selfe seriously , deeply humbling her selfe before the lord in fasting and prayer all the day long . thirdly , the trouble of her conscience , made her ever of a tender conscience : fearefull shee was of offending god and her owne conscience ; and watched her selfe narrowly ; and to keepe her selfe in awe ; for the space of fiue yeares before her death , shee kept a catalogue of her daily slips , and set downe euen the naughty thoughts which shee obserued in her selfe , that one day in euery weeke shee might extraordinarily humble her selfe for all the failings of that weeke , and this with such moderate abstinence as might best fit her weake body to humble and feruent prayer . and all these priuate religious duties , she performed so secretly , that none but her bosome friend knew of their performance . as shee was thus fearefull of sinnes present , and to come , so her conscience was tender in respect of sinnes past , as may appeare by this memorable instance ; whilest shee was a childe bred vp in the chamber of that old lady , shee was entised by lewd servants who fed her with figges , and other such toyes , fit to please children withall , to steale money out of the ladies cabinet which often stood open in her chamber , and which they knew shee had the fittest opportunity to doe of all other : whereunto her childishnesse giving way , shee found it not missed , and so continued it for seven yeares or thereabouts , without any great checke of conscience . but when the light of god came in , and made a priuy search in the heart ; and made her able to take her selfe with the fact ; now shee was ashamed and confounded in her selfe , and her stirred conscience gaue her no rest , nor could shee conceiue any hope of quiet , because shee saw shee had done that which shee could no way vndoe . if shee looked at the summe of mony taken and giuen away , she conceiued that by continuing in that course seuen yeares together , shee might haue wronged that lady thirty or forty pound . if she thought of restitution , she was no way able . thus shee carried the burthen of this sinne a long time , easing it as wel as she could with a resolute purpose , if ever god pleased to make her able , to make restitution to the heires of the deceased lady . and accordingly so she did . for when that honourable , and bountifull lady , whom shee long serued , gave her a large portion when shee bestowed her in marriage , she forthwith made choyce of a reverend minister , whom shee employed therein ( enjoyning him secrecie ) and because shee would be sure to make full restitution , shee delivered him sixty pounds , to tender vnto this ladies heire , as from a concealed servant of the ladies , who had vniustly taken it away from her . and when the gentleman returned tenne pounds of it againe , such was the tendernesse of her conscience , that she would receive none of it to her owne vse ; but gave it away to poore and pious persons and vses . and this childish errour , god turned to her good ; for in all the two and twenty yeares of her service unto that honourable lady , she never durst make vse of any thing that was vnder her charge , were it small or great , but set it downe in writing , and once every yeare did make it good , either in the kinde , or in some other thing which she bought for her ladiships vse . fourthly , the sense of her owne weaknesses and wants made her of a pittifull and charitable disposition towards the wants and miseries of others . shee had ever a large heart to the poore , especially the godly poore ; shee neuer did see or heare of any that were in want , but her heart did mourne if shee had not to releeve them , neither was her hand shut , for she did yearely lay aside a portion of money to the vttermost of her ability ( if not beyond ) for their releefe . thus she lived holily , happily , and desiredly : neither could so gracious a life be shut vp but by an answerable , that is , an happy death and dissolution , whereof i will adde but a few words , and so leaue her to her happinesse til we meet happily againe . true it is , that the life of a christian should be a continuall meditation of death , as it is a continuall motion to death : and such was the latter part especially of the life of this christian woman , who was of weake and sickly constitution many yeares before her death , which made her so much the more prepared for her last combat and sicknesse , which lasted ten weekes ; in all which time she certainely apprehended and expected her dissolution , it being the principall , and almost onely subject of her discourse , sixe moneths before it came . but thirty dayes before her departure , she finding her paines increasing , and growing very sharpe and tedious , shee spent an houres talke with me concerning her desire for the things of this life ; and hauing said what she purposed , shee thus concluded her speech : now , sweet heart , no more words betweene you and me of any worldly thing , onely let me earnestly request , and charge you , that as you see my weaknesse increase , you will not faile to assist me , and call on me to follow the lord with prayer and patience ; for , now i know , that satan will shew all his malice , because his time is but short against me , and hee will easily espy my weaknesse , and make his aduantage of it , and therefore now especially help me with your counsell , comfort , and prayers . in all the time of her sickenesse , our gracious god who as a fast friend standeth closest to his servants , when they haue most need of him , shewed his gracious presence with her , as in all other comfortable supplies answerable to that depth of distresse , so especially in hearing and answering her prayers , and desires of her heart . there were foure requests which we observed shee especially preferred vnto god in her sicknesse , and in none of them was denied . the first , that she might be armed with strength against satans assaults , which she expected would bee fierce and frequent ; from whom shee was mercifully freed ; for onely three dayes before her death , she began to be dejected in the sense of her owne dulnesse , and thereby began to call in question gods love towards her , and the truth of gods grace in her ; for said shee , were i the lords , why should not i lift vp my head now , seeing the time of my dissolution draweth on so neare ? but these complaints continued not above six houres , but she had much chearefulnesse and comfort againe , which she expressed , both in earnest and excellent prayers , ( wherein her gift was more then ordinary for her sexe ) as also in many chearefull thankes and prayses to god for his great mercy , for that he had now so chained satan at this time of her great weaknesse , that having beene formerly molested , and daily vexed with his assaults , for the space of above six yeares together , now he would not suffer him to rest on her with his malice above six houres . her second request was , that the lord would strengthen her with patience to endure all her paines to the end ; and herein she was as graciously heard as in the former , for although she was full of paines , and assaulted with many strong fits , in which no part was exempt from deadly paynes , and every of these fits of many houres continuance , yet was she never heard to vtter any word of impatience in her selfe , or discontent to any that were about her , and much lesse to charge god foolishly , in whose hands she was as the clay in the hand of the potter . her third request to god , was , that she might in all her sorrowes be still supported with some sense of his love ; and with the assurance of the pardon of all her sinnes . and that god was comfortably found of her in this request , was very apparant in her joyfull expectation of death ; the time whereof she truly foretold five dayes before it came ; and as this time approached , her joy increased ; so as she was able to comfort her mournfull husband and friends , saying ; mourne not for me , but for your selues , for i shall very shortly be more happy than the wishes of your hearts can make me , and therefore cease your mourning , and helpe me thither by your prayers as fast as you can . her fourth request was , that she might have her memory continued unto the last ▪ that so by no idle , or light speech , she might dishonour god , or bring scandall o● her profession ; for she said , if i through paine or want of sleepe ( which she much wanted ) should haue any foolish or idletalke , i know what the speech of the world vseth to be ; this is the end of all your precise folke , they die mad , or not themselues , &c. and as she prayed , god gaue her her memory to the last gaspe , that she dyed praying ; for a little before her departure , she called vs that were about her , and hasted to prayer , for now ( said she ) i shall be gone presently : ( which words we then beleeued not ) but prayer being ended , she said with more strength than she had spoken any thing foure houres before , amen , amen . into thy hands , o lord , i commend my spirit . lord jesus haue mercy on me , and receiue my soule . and thus with her last breath and words , her soule was carried into abrahams bosome in the heavens , to which her eyes and hands were lifted . this was the life and death of this sweet saint , as it was observed and now faithfully witnessed by her mournfull husband , who wisheth both his life and latter end like vnto hers . finis . a glasse for gentlewomen to dresse themselues by . by thomas taylor , doctor in diuinity , and late preacher of aldermanberry in london . london : printed by i. b. for iohn bartlet , at the signe of the gilt cup in cheap-side . . a glasse for gentlewomen to dresse themselues by . because i know that sundry women fearing god faile in the matter of their attire and ornament , because they want direction ▪ which might lead their consciences in stead of the common errour of riotous times : and because it is requisite that all that professe the name of god , should bee more carefull of adorning their profession , than their persons : i haue here set downe a few briefe directions in generall for their helpe that are willing to be ruled by god and his word ; and are more desirous to approue themselues vnto him , than to please themselues , or others , with his high displeasure . i. first then , such must know , that the practice of godlinesse depriueth no person of the good creatures of god , neither for the necessary , nor delightfull fruition of them , ( for , it onely giueth right , and liberty in them ) but it ordereth the vse of them , and the vsers of them ; and setteth them in the due place of their goodnesse , wherein onely they are beautifull and lawful . rebecca , a woman fearing god , wore ornaments . so ioseph and mordecay , ester . . and daniel . . ii. know , that we are not at our owne hand in the vse of outward ornaments , but vnder rule and appointment . god prescribes women how to dresse their heads , pet. . . and taketh order for the habit of the body , and findeth fault with the dressings of the daughters of sion , isay . and threatning the princes and kings children cloathed with strange apparell , zeph. . . speaketh to our gallants that build towers vpon their heads , or erect them as with large hornes , or any way take vp an vnlimited liberty in their dresses , with some speciall vanity , and offence , for such dressing of the haire , the lord threatneth the dainty women with baldnesse and shame , isa. . iii. such must know , that as the kingdome of god standeth not in any of these outward things , so they must not bee suffered to hinder the kingdome of god in our selues or others : and though they being things so indifferent in themselues , as they commend vs not to god ; yet in the vse of them all , wee must exercise certaine vertues in which wee must be acceptable to god ; and auoyd such vices in the abusing of them , as will else discommend vs before him . for suppose they be things in their nature neither good nor euill , neither commanded nor forbidden ; as , whether i should weare cloth or leather , whether a plaine band or a ruffe , whether single or double , whether white or yellow ; yet in the vse of any of these outward and indifferent things , my action is either good or euill , according to my exercise of vertue or vice in it . neither can any thing be so indifferent in it selfe , but it may become euill and sinne in me many wayes : as , . by my election and choyce of it without assurance of my liberty in christ , or with doubting whether i doe well in vsing it , or no. . by my intention , which may be corrupt and vicious in my selfe , and preiudiciall to others . . by many accidentary euents : as , if others bee by my vse of lawfull and outward liberties occasioned to sinne , or thrust forward in carnal licentiousnesse . all which i rather propound to be wisely considered for the remouing of that common obiection and conceit , that the things are not great , and god cares not so much for the dressing of the body , so i keepe my heart to him and giue him content in my soule . as if these persons conceiued , that the body is not the lords as well as the soule , or that that soule can bee gods , when the diuell hath the dressing of the body . iv. we must know , that although the word of god af●ord not particular directions for euery particular habit and artire , yet we may not thinke it a defectiue rule , or short and wanting to guide vs euen in the least or lowest action of our liues : because it supplyeth vs with many generall rul●s , to all which wee must reduce euery particular action of common life , for the allowance or refusall of it . and therefore for the help of such as are teachable , i thought it might be profitable to apply vnto those generals , and bring to their triall , this particular of habits , and attires ; vnto which , while they are squared , none haue so much right to vse them as women fearing god : but if they depart from those rules , they are not so vnseemely in any , as in them . the generall rules are these , reduced to foure heads . . some concerne god : . some our selues : . some our brethren : . some the ornament it selfe . for vnto all these wee must haue respect euen in our attires and ornaments . i. in respect of god , we must attend three rules : . the first concerneth our warrant , and is this : no ornament must be vsed , but by warrant and leaue from god. our warrant is from the word ; our loaue is by prayer : the rule for both is expresse , tim. . . euery creature of god is good , sanctified by the word of god and prayer . whence it followeth , that whatsoeuer ornament , attire , or fashion , is not warranted to the heart by some part of the word , the ground of faith , or for which it cannot send vp a prayer of faith for gods blessing vpon it : that cannot be warrantable to a godly heart . which of our gallants , in their strange fashions , ponder that of the apostle , whatsoeuer ye doe in word or deed , doe all in the name of christ : that is , . by the warrant of his word . . with inuocation of god in the name of christ. . the second rule concerning god must looke to the right end , namely , no ornament or attire of any fashion or colour may bee vsed till the heart be assured that this be the proper end , that in adorning the body , it honour god. cor. . . whether yee eat or drinke , or whatsoeuer ye doe , doe all to the glory of god. the word whatsoeuer , being a word of vniuersality , fetcheth in the smallest action of life , in which we are bound chi●fly and principally to intend , and set vp the glory of god , for which end hee created not our selues onely , but all his workes , first to himselfe , and then for vs. whence it followeth , that whatsoeuer fashion , attire , or ornament doth spot or staine the glory of god , the gospell of god , or our holy profession , that is vnwarrantable and vnlawfull . . the third rule concerning god , is , that no ornament may be vsed to correct gods workemanship , which euen a skilfull artificer would take il at any mans hands . it is true , a woman may nourish her haire , for it is her glory ; and may seemely adorne her selfe with her owne , for so was the church in christs eyes ; yea , and in want of their owne , if for seemelinesse they borrow of oothers , it may be excused ( so modesty be not exceeded : ) but of very wantonnesse or pride to dislike their owne , or to affect such ornament of strange haire as their naturall and proper haire will not reach vnto , argueth vanity and discontentment with the worke of god , saying vnto god , why hast thou made me thus , or why hast thou made my haire of this colour , and not of that ? and much more to grow out of liking with gods workmanship on their faces , and by painting to refine them to their own fancies , is an immodest sinne condemned in whorish iezabel . we deny not but it is lawfull to couer a blemish , or hide an hurt or deformity in seemly manner : but by defacing gods workmanship , and by stamping pride on their faces by painting and colours , can by no colour be warranted . say not , it is custome ; for all custome must bee ruled by the word of christ , who said , i am truth ; and not , i am custome . nor say , i must bee handsome and comely , and therefore i may ; for this is but to couer pride vnder this pretence . neither say , i am young , and may take liberty ; for young men and women must be sober as well as other . nor say , i must please my husband . true ; but it must bee in the lord , and in things honest and lawfull . or can it please any husband , to come before him in a visard , a borrowed and adulterate face and fashion ? ii. the second sort of rules respecting our selues , are fiue . . no ornament or attire may be worne , till the heart be resolued that it will bee fitting and pleasing to the holy ghost , whose temple the body of euery beleeuer is . cor. . . know yee not that your bodies are the temples of the holy ghost ? now because this holy spirit cannot take pleasure in any ornament but such as becommeth holinesse , neither indeed can any other beseeme this temple ; therefore all good christians will make conscience of what they offer to adorne this temple withall , and be sure it be no light , strange , odde , or swaggering fashion or attire , taken from light and wanton persons , that they present the blessed spirit of god with , for the beautifying of his temple . and besides , seeing euery beleeuer hath put on christ as a garment , rom. , . it will be the wisedome of euery christian to see that his ornament be sutable to his apparell , that neither his ornament shame his suit , nor his suit disgrace his ornament . euery thing in a christian , from a christian , on a christian , or about him , should sauour of christ , and expresse him . be sure that thy ornament suit with the same minde that was in iesus christ. . no ornament may be vsed with affection , or affectation . pet. . . the apostle forbiddeth broydred haire : and tim. . . he forbiddeth not that only , but gold , and pearles , and costly apparell . which wee must not vnderstand as if hee simply and absolutely did forbid and condemne the wearing of gold , or chaines , rings , bracelets , billimen●s , spangles , and the like : but the thing forbidden , is the affecting and study of these things . when women ( for to those he writeth in both places , as being more impotently carried away with this vanity than the other sexe ) not onely take pleasure in outward ornament , but study brauerie , and striue to be as braue , or beyond others , at least not behinde them in vaine and new-come fashions , which is a signe of a sluggish and delicate minde , giuen vp to the delights of the flesh , and farre from mortification . our lord , in matth. . . allowes not christians to bestow their thoughts on apparel which is more needfull than ornament . and his apostle commands vs to vse the most necessary things as not vsing them , cor. . . then must wee restraine our selues euen in lawfull liberties , when wee finde our selues prone to bee brought vnder the power of any of them , as cor. . . . no ornament or habit may be worne against shamefastnestnesse and modesty . tim. . . the women must array themselues in comely apparell , with shamefastnesse and modesty . we know , that since the fall , nakednesse is a shamefull thing , and sinne hath cast shame on euery part , and calleth for a couer ouer al but for necessity ; and garments were ordained to hide nakednesse , not to display or discouer it . and me thinks it cannot stand either with religion , or modesty , or with the shamefastnesse of that sex , so to attire themselues , as to display their naked breasts , and some somewhat lower ; or bare their armes beyond that which is fit for euery one to behold . i cannot enter into the heart to iudge any : but i much feare whether they are , or haue euer beene deiected with a deepe sense of their soules nakednesse , and therewith ashamed and confounded before god , that are not ashamed to vncouer their bodily nakednesse ( beyond that which is comely ) before men . . no ornament or attire may be vsed to the impeachment of our good name , which is better than the most precious oyntment , or ornament ▪ as if it carry a brand of pride , wantonnesse , lightnesse , or inconstancy , or a note to bee an inuenter or follower of new and strange fashions : whereas the apostle would haue the outward habit and attire expresse the feare of god which they professe , tim. . . and would haue women to bewray the hidden man of the heart in all their outward attires , pet. . that is , the new creature , and diuine nature , which is hid and seated within , but shewed forth in vertuous behauiour , and sober carriage . but alas , how doe they prouide for their reputation , that ( as chrysostome complaineth of some women in his time ) so lightly and wantonly tire themselues , that when they come into the church or oratory , they seeme rather to come into dance than to pray . and the euill is greater , that the hurt falleth not onely on their owne names , but on the name of god also . . no ornament or attire may bee vsed to the wasting of our outward estate , or the abuse of gods blessing in riot or prodigalitie , or the disabling vs from being helpfull to others . the reason is , because wee sit not in our owne , but are stewards of these things , and must bee countable how we expend them . the godly heart must bee sure therefore to lay out nothing for attires , or fashions , but that which it may comfortably bring in accounts vnto god. besides , the word of god layeth necessary iniunctions vpon vs to doe good , and distribute to the necessities of the saints ; to be rich in good workes , thereby both to testifie the truth of our faith , as also to be furthering our owne reckoning . now what an vnanswerable ouersight were it , by excesse and superfluity in things ( comparatiuely ) vnnecessary , to disable our selues for so necessary duties , and preuent our selues of so large and comfortable retribution , iii. now follow the rules concerning our brethren . , no ornament or fashion may be vsed to offend our christian brother . rom. . . it is not good to doe any thing ( suppose it more necessary than attires ) with offending the weake brother . if the heart suspect or discerne , that this or that attire may or doe offend any christian ; if the iust cause of the offence rise not out of the thing which may be allowable enough , but out of his weaknesse that takes the offence , the precept of the apostle bindeth it , to tender the weaknesse of his brother , and now to forbeare his or her lawfull libertie ; and vpon very good and grounded reason . . because charitie is better than outward ornament . . the nourishing of our brothers faith , is farre more precious than the nourishing of out owne flesh . . the edification of our brother is to be preferred before our owne pleasure . so , as a conscience well informed will bee very tender to offend a weake brother by vndue and vntimely vse of his liberty , although himselfe bee perswaded well of it . . no ornament , atire , habit , or fashion , may bee vsed to the strengthning of any vaine minds in their new-fangled and strange guizes . rom. . . and fashion not your selues to this world . a godly minde may not like , or be like vaine-minded persons i● their fashions , forme , and courses ; no not so much as enter into their way , prou. . . nor bee companions with them in any of their works of darknesse , eph. . . now as it will bee a sorry plea for thyselfe in thine account to say , i thought i might doe this or that , because i saw some before me whom i thought well of ; so will it iustly increase thy iudgement , that thou hast by thy practise strengthned the hand of sinners , and harde●ed them in their sinne , whom by thy sober and seemely carriage thou shouldest haue actually and really reproued ▪ yea , and in that rule of the apostle , cor. . . lot all things be done to edification , thou art cast as guiltie , who hast destroyed him by thy example , whom thou shouldest haue edified . . no ornament or attire may be vsed , which may become either a share to our selues or others . there are some habits framed to draw ▪ yes , to get louers , and to occasion vnlawfull desires . the daughters of sarah detest such whorish habits , and are carefull that by nothing about them any eye or heart may bee entangled . their endeuour is not to auoyd onely apparent euils , but appearances of euill . to discouer by our habits some naked parts , as many doe , is a danger of temptation to many beholders . and as in the law , hee that digged a pit and left it vncouered , must answer for the oxe , or asse , or beast that fell into it : so here ; although they are beasts that fall into the pit of lust vpon such spectacles , yet are they not free , that couered not the pit . neither will it excuse , to say , but i intend no such thing by my habit ; for if thou knowest it may bee an occasion of mouing euill lusts , and doest not preuent the occasion , thou art blame-worthy as the first in that sinne . thou hast filled a cup of poyson to the beholder , although there be none to drinke it , saith chrysostome . iv. now followes the last ranke of rules , concerning the ornaments or attires themselues . . no outward ornameut or habit may be vsed vpon the bodie , which is seuered from the inward ornament of grace vpon the soule . the apostles no where mention this argument , but they commend this to the chiefe care of christian women , to bee more sollicitous and curious in adorning the soule with grace , than the body with gay clothing : and plainly teach that the true ornament of a christian woman , is her sanctification , which beautifieth the hidden man before god. this is the ornament for her head , and chaynes for her necke . this is the borders of gold , and studs of siluer , which make her comely in the eye of christ , cant. . , . yea , this is her grace among men , pro. . . and when savour shall proue deceitfull , aad beauty to be vanity , then shal a woman fearing the lord , be praysed . all ornaments of nature , all artificiall colours and couers are but filthinesse , where this is wanting . see prou. . . a iewell of gold in a swines snout , is a beautifull woman without inward comelinesse . seuer this from outward ornament ; and though shee may please her selfe a time in her conceit of brauery ; i shall assure her , shee shall haue no reioycing in heart , no hope in death , no ioy in god , no boldnesse in iudgement . take the counsell of christ in time , reu. . . i counsel thee to buy of me white garments , &c. . no ornament or attire must be worne against the iudgment and example of the modest , frugall , and graue persons of our owne ranke . phil. , wee must thinke and doe whatsoeuer things pertaine to good report , and whatsoeuer things haue any vertue or praise in them . now to imitate the most modest , sober , and vertuous of our ranke , is vertuous , and prayse-worthy , and of good report : whereas to inuentors of euill fashions , or imitators of light , wanton , garish , or proud persons , in their proud or fantasticall fashions , brings a iust blot vpon the person , and a gash into the name and repu●ation , which will no● easily bee healed . and how iust is it , that such as will pride themselues , and glory in themselues , against the glory of iesus christ , and the gospell of christ which they professe , should meet with shame and contempt amongst men of sound iudgement , and be sent away with a little contemptuous flattery onely of such wantons as themselues ? . no ornament must be vsed which is not as well expedient as lawfull . cor. . . all things ( meaning things indifferent ) are lawfull for mee , but all things are not expedient . euen such things as are lawfull , may be inexpedient for a meane estate and condition , whether it bee in degree , or in ability . what an inconuenient excesse is it , to weare gold for ornament , when they want siluer for necessaries : now to weare iewels for pride , and then pawne them for need ; to rufflle it in silkes , when they can scarce pay for cloth ; to make an idle shew and ostentation of abundance , when indeed they are in great wants ? is it fit for such to follow fashions ? no , but as we must eat according to that with which the lord hath blessed vs ; so must we also in our attire and habits . the lord hath called such persons to fr●gality and thriftinesse , and to suit their cloathes and ornrments to their present estate . euen a ciuill wise man will fit his minde to his estate , if his estate be not fitted to his mind . besides , costly ornaments fit not euery degree that are able . as it was a disorder for nabal to keep ● feast like a kings , ( although he was able ) so in attires and ornaments , for meane persons to suit themselues with great personages , breeds a great deformity , and lets in a confusion in degrees , and a neglect of distinction of persons , offices , and dignities , which the god of order hath set amongst men . adde hereunto , that such things as are lawfull , may be iuconuenient at some times . it was noted riotous in the glutton , that hee went in purple , and fared deliciously ●uery day . there bee wedding garments for times of ioy and feasting ; but some times are mournfull , and call for mouruing garments , iohn . and dan. . . it is more than inconuenient to be in pompe , excesse , and delicacie , when there should be weeping , humility , fasting , and renting of hearts and garments . i trust godly women will be content by looking vpon the afflicted estate of the church of god euery where at this day , to restraine themselues in their excesses in their lawfull liberties , and follow the lord calling them to consider the afflictions of ioseph . finis . a short introdvction to the worthy receiuing of the sacrament of the lords supper . by thomas taylor , doctor in diuinity , and late preacher in aldermanbury church , london . london : printed by i. b. for iohn bartlet , at the signe of the gilt cup in cheap-side . . a short introduction to the sacrament of the lords supper . question . why are you called a christian ? ans. i am so called of christ , to whom i am knit as a member of his body . q. what is the means of this vnion betweene christ and the christian ? a. the meanes is twofold . . on gods part , the blessed spirit of god. . on mans part , the excellent gift of sauing faith , ioh. . . q. how is this faith wr●ught in vs ? a. by the ordinary way of preaching the word . q how is it strengthened ? a. both by the same word preached , and by the worthy receiuing of the sacraments . q. what is a sacrament ? a. an ordinance of god , by which christ and his sauing graces are by certaine eternall rites signed , sealed , and exhibited to beleeuers . q. how many sacraments bee there ? a. two , baptisme and the lords supper . q. must none receiue the sacrament of the supper but baptized persons ? a. no ; because , . the same couenant is solemnly renewed and ratifi●d in the supper which was made in baptisme . . none can grow vp into the church that are not borne into it . . no vncircumcised person might bee admitted to the passeouer . q. in the supper of the lord , what must you specially consider ? a. two things : . the signes or outward elements . . the signs by them signified , which are , inward , spirituall . q. what are the signes or elements ? a. bread and wine . q. why did christ make choyce of both these ? a. to shew , that in himselfe is all sufficiency of grace and spirituall nourishment : for bread strengthens the heart , and wine makes the countenance glad . q. what are the things signified by them ? a. the body & blood of christ , the true & only food of the soule . q. is the bread and wine turned into the very body & blood of christ ? a. no , for then the signs were abolished , & so no sacrament remained . q. but are they the ●ame they were ? a. they are changed , but ●o● in substance , but onely in end & vse . q. but doe these elements make a sacrament ? a. no , vnlesse they be administred and receiued according to christs institution . q. when are they vsed according to christs institution ? a. this vse standeth , . in the obseruation of the requisite actions about them . . in application of them according to their proper significations . q. what be the requisite actions about the elements ? a. they be either the actions of the minister or receiuer . q. which be the actions of the minister ? a. the same which our lord obserued in the first institution ; and they be ●oure , and all of signification . q. what is the first ? a. separation or taking the bread and wine . q. what doth this action signifie ? a ▪ an action of god the father , whereby he hath from all eternity seperated & taken from the common masse of mankinde , iesus christ , to the high office of mediation . q. what is the second action of the minister ? a. sanctification or blessing of the elements : as christ , when he had taken them , gaue thankes , or blessed them . q. what is it to blesse the elements ? a. to consecrate the bread & wine for this spirituall banquet . q. how are they sanctified ? a. euery creature of god is sanctified by word and prayer . q , what word is this ? a. the word of institution , declaring the will of god touching those signes , as also of commandement so to vse them . q. what is this prayer ? a. it is both petition for blessing of these signs in this holy vse , as also thankesgiuing for gods vnspeakable loue in ordaining his deare sonne to bee a sacrifice for our sinne . q. what doth this action signifie ? a. another solemne action of god the father , whereby he actually sent in fulnesse of time his beloued sonne , with fulnesse of gifts aboue all measure to worke the great worke of our redemption . q. what is the third action of the minister ? a. to breake the bread , and poure out the wine . q. what doth it signifie ? a. the breaking of his blessed body , and the shedding of his precious bloud , which is the most bitter passion and death of christ. q. what is the fourth action of the minister ? a. the distribution and deliuery of both bread and wine . q. what doth that signifie ? a. a solemne action of god , whereby he offereth iesus christ vnto all , and giueth him and all his benefits vnto beleeuers . q. now tell me what are the requisite actions of receiuers ? a. the same which the disciples obserued in the first institutiō . q. which were they ? a. they were two : . the taking of bread and wine . . the eating and drinking of them . q. what doth the taking of them signifie ? a. an inward action of the soule , whereby the faith of our hearts , as the hand of our soules , apprehendeth and receiueth christ for our spirituall food and nourishment . q. what doth the other action of eating and drinking signifie ? a. our neere vnion with christ , when by the faith of our soules we apply him so straightly to our selues , that we become flesh of his flesh , and bone of his bone , euen as the bread and wine become one with our substance . q. you said that all these actions must not onely be duly obserued , but applied also according to their significations . a. yea , and this must hold the mind intent through the whole action of receiuing the sacrament , in vniting of the signes & actions , with the things signified by them . q. how may we doe this ? a. in all the actions of the minister ▪ i must conceiue the actions of god mentioned before ; and in my owne actions receiuing , i must conceiue the inward actions of my owne faith . q. this indeed seemes most necessary in the act of receiuing , and therefore explaine it first in the actions of the minister . a. . when i see the minister take the bread and wine , i must conceiue an action of god , taking & setting apart his son from the masse of mankinde , to be the redeemer & sauior of the world , and my selfe in particular . . when i heare him blesse the bread and wine , i must conceiue god the father sanctifying his son with all gifts and graces , aboue all men and angels , needfull for the greet worke of redemption of sinners , and of my selfe in speciall the chiefest of them . . when i see him breake the bread and powre out the wine , i must conceiue that action of god , breaking his sonne to peeces , with the infinite weight of wrath and curse due to my sinnes as well as any others . . when i see him distribute these signes ; i must conceiue that action of god , offering christ and saluation to euery one , vpon condition of faith and repentance ; and exhibiting and giuing him to the saith of my owne heart . q. and what must you conceiue in the actions of beleeuing ? a. . in taking of the bread and wine , i must conceiue the hand of my faith now reaching out it selfe to apprehend christ and all his benefits to my selfe in particular . . in my eating and drinking , i must striue to feele the power of my vnion with christ , strengthening and renewing my soule with new life of grace , & power of godlinesse , as the food doth , applied to an healthfull body . q. what must euery receiuer doe before the sacrament ? a. eueryone must prepare himselfe . q. why must euery one prepare himselfe ? a. . in obedience to gods commandements , cor. . . . to auoid the danger of being guilty of the body and blood of christ , as the vnworthy receiuer is , ve . . . we must not be hasty with our feet here , no more than in the hearing of the word , seeing christ is here more fully offered , and to moe senses , eccles. . . . by the example of the saints . psal. . i will wash my hands in innocency , and so compasse thy altar . also according to their ordinary preparation before the pasteouer , chron. . . q. how must euery one prepare himselfe ? a , by examining himselfe in his . knowledge . . faith. . repentance . . charity . q. why must euery one examine his knowledge ? a. . because without knowledge the mind is not good , pro. . . . the setting of a seale argueth the agreement and entrance into a couenant formerly made and vnderstood . . monuments to helpe the memory imply knowledge , for memory is onely of things knowne . q. how must he examine his knowledge ? a. whether he haue a cōpetent measure of knowledge , both . in generall , concerning god , in his nature & persons ; and concerning himselfe , both as he was in the state of disobedience , and as now he is in the couenant of grace . in special , concerning the matter , vse , & fruit of this sacaament . q. why must euery one try his faith ▪ a. . because without f●ith there is no pleasing of god in any thing , heb. . . . as the word audible , so this visible word is vnprofitable , vnlesse it be mingled with faith : heb. . . . christ is receiued only by the hand of faith , ioh. . . and a man receiues no more thā he beleeues q. how may he try his faith ? a. . whether he beleeue saluation in christ alone & no other , and whether he rest himself wholly vpon the free mercy of god , & ful merits of christ , disclaiming all that is in himselfe or any other . . if he haue peace of conscience by the testimony of the spirit , that his sins are pardoned , rom. . . . if he haue hungri● & striuing , without security or ●esumption , for a further sense 〈◊〉 measure of faith : for the least degree of sound faith longeth for more . q. why must euery man examine his repentance ? a. . because as the passe-ouer was eaten with sowre hearbs , so must our new passe-ouer with godly sorrow , exod. . . . in the sacrament of the supper we come to look vpon him whom we haue pierced , & must therfore mourne , zach. . . . the renuing of our couenant in this sacrament is nothing but a returning vnto god againe , from whom wee haue departed by our sinnes . q. how may a man examine his repentance ? a. . whether he be rightly affected to his sin , & be wrought to a . knowledge and acknowledgment of his sin and misery . . sensible sorrow and deepe griefe for 〈◊〉 according to god. . dete●●ion of all former sinnes , espec●●lly those that haue beene most famili●r and delightful vnto him . . whether he finde a thorow purpose of change of life , and the beginning of new obedience . q. what are the signes of this new obedience ? a. they be foure : . sound obedience is free , not forced . . t is sincere , not fained . . it is vniuersall to the whole law of god , not partiall to some few commandements . ▪ it is constant and perpetuall , not temporary or by starts . q. why must euery man examine his charity ? a. . because faith , which is here specially required , worketh by loue , gal. . . . christ commandeth to leaue the gift at the altar , and be first reconciled to our brother , mat. . . this sacrament signifieth not onely our vnion with christ our head by faith : but our communion also with the members by loue . as many graines make but one bread , and many grapes one vine ; so many beleeuers eat but one bread , and drinke but one cup , to signifie the strait vnion among themselus , cor. . . q. how may a man examine his charity ? a. . whether he loue all , and malice none . . whether he seek peace with all , and study to keepe the bond of loue . . whether he forgiue his enemies , as god in christ hath forgiuen him . . whether in his heart he loue the church of god , and testifie it to his power . q. now what must a man do after the sacrament ? a : he must , . thankfully shew forth the lords death , & walk worthy of christ. . obserue himselfe whether he haue receiued increase of grace , and strength against sin , and whether he haue added any thing to his repētance & obediēce . q. what if he finde he haue not so done ? a. . he must examine his examination , and suspect his vnpreparednes , weaknes of faith , security . . seeke out and hunt out some secret lusts which resist gods ordinance , bewaile and confesse his sin , and hartily desire forgiuenesse . pray earnestly to find the sweet fruit of the sacrament , euen the strength & cōfort which attendeth the worthy receiuing the sacramēt q. what if a man find he hath receiued this comfort from the sacrament ? a. he must , . be the more thankfull to god. . loue god so much the more . . frequent the sacrament more often , & more cheerefully . finis . notes, typically marginal, from the original text notes for div a -e pro. . isa. ▪ , ihh. . psa. . . pro. . . pro. . notes for div a -e the scope of this parable . foure parts of the text. what the kingdome of heauen is not . what it is , . why a kingdome . reasons why of heauen . what is meant by the pearle good things of the gospel resemble a pearle in fiue things . in value and worth . in rarenesse . cor. . reu. . . for hidden vertue ▪ rom. . . foure qualities of a ric● pearl ▪ . brightnesse . . firmnes ▪ . greatnesse . . roundnesse . . cor. ▪ tim . last . . for the effects , which are three . . to inrich . . to adorne . thirdly ; to cure & comfort . psa. . vse . vse . place our riches in this pearle . the excellency of this pearle aboue all other in fiue things ioh. . . vse . do for the gospell as men do for peat●es . . painfulnesse to procure it . . carfully locke it up in thy surest chest . vse . comfort to poore christians who the merchant is . seuen differences betweene ciuill and spirituall merchandizing . . persons : fourthly , effects . fifthly , meanes . circumstances . . of time the similitude and resēblance betweene earthly and heauenly trading , standeth in fiue things in greatnesse of the commodities . l●k . . ● . psal. . . luk. . . phil. . . in the skill of the commodity . . in conferring of their commodities . . the earnest desire of increasing their estate of both . pro. . . non minor est virtus , quam quaerere , parta ●neri . vse . merchants and monks very different . phlitic . . ossic. : non nobis nati sumus , sed partem patria , partem parentes , & ● . paulum sepultae distat inertiae celata virtus . vse . imitate wise merchants in three things . eccl . . vse . the poorest christian is a very rich merchant . vse . part not from the pearl once gotten . three maine actions of a wise merchant . foelix negotiator qui nouit quaerere non nociua vt ambitiosi , non inutilia vt curiosi , sed salubria , vt sancti . quest. sol. doct. onely the godly and all the yare seekers of the pearle . reas. . psal. . reas. . reas. . pro. . . reas. . obiect . sol. fiue conditions of right seeking the pearle . affectionately . . wisely in the likely place of finding . cant. . . ● princi●ally . . humbly . constantly . vse . vse , . motiues to prouok vs earnestly to seeke after grace heb. . . doct. . seekers of grace shal finde it . reas. . mat. . . rea. . reas. . obiect . sol. note . obiect . sol. . sorts of seekers amisse : cer. . the best seekers find but in small me●sure in 〈◊〉 life and why . eccles. ▪ ▪ vse . obiect . sol. obiect . sol. vse . grace not found b●cause not sought . non deficit dantis miscricordia . 〈…〉 vse . . notes of one that by seeking hath found the pea●●● the third action of the merchant . . vadit ad forum spiritualium per effectum . . vend●t omnia per aff●ctum & contemptum terrenorum . emit per conatum & desiderium aeternorum . mat. ● . obiect . sol. wealth in foure cases to be renounced . heb. . cor . . esa. . . the christian man resembleth a buyer in ▪ things . doct. . a wise christian will part with al before hee part with ch●ist . acts . reas. . vse . mal. . . vse . many who think they haue the pearle , deceiued . vse . obiect . . notes of a man that hath purchased the pearle . luk. . . th●se sermons were preached on seueral faire daies pro. . . notes for div a -e verse . verse . verse . verse . quis dubi tat q●od hie psaltes posu 〈◊〉 gnimca , tecum , idem esse quod liphneca , id est , ocrum te buc●r . psal. . psal. . . exo. . leui. . deu. . . verse . iob . . meaning . . what is this stranger . sam . . peregrina ti●ad imagines nulla funt ante . a●nos a christo nato perk. prob. leu . . heb . heb. . . doct. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephe. . commorandi deuers●rium , non habita● di cicero do senect . heb. psal. ● ▪ ● pet. . iob. . . col . . iob . ▪ iob . . phil. . . christian sob●iety in ▪ affecting . heb. . ier. . . . enioying . . vsing the world . cor. . psal. . ●oh . . . heb. . . veis . . nu●ee●'a est transibis : cor ▪ ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r●u . . . mat. . . zach. . . psal. . . tim. . num. . gen. . phil ▪ . . psal. . . pet. . . chro. , , . num. . mica . : heb. . . ps. . ▪ ▪ . vers. . hos. . . pro. . . ps. . . pet. . . phil. . . psal. . heb. . . cor. . psal. . pet. . gen. . reu. . , . notes for div a -e her birth . popish education . this religious care of the honourable countesse as she did all her life thankfully acknowledge it , so it is very obseruable both for the high commendation of her honor and for the imitation of others of her honourable ranke . her new birth . io● . . . reu. ● . her long & strong temptations . her religious life . extraordinary diligence in the scriptures her instance in her priuat prayers . the tendernesse of her conscience . her hari●able d●sposi●ion her lingring sicknesse . foure requests especially she made to god in her sicknesse , and heard 〈◊〉 them all . her happy departure notes for div a -e gen. . and . ▪ cor. . how indifferent things become euill to vs. col. . . cant. . . kin. . ▪ tit. . . . phil. . . eccel . . . thes. . veneni poculum porrexit aspicientibus , et si nullas fit ●nuentus qui ●iberet , chrysost , in matth. pet. . . prou. . . vers. . sam. ● . luk. . notes for div a -e act. . . ioh. . . rom. . . cor. . . rom. . . gal. . . gen. . . rom. . ● . exo. . ps. . . ioh. . . psal . . ioh. ● . . tim. , ▪ the valevv of true valour, or, the probation and approbation of a right military man discouered in a sermon preached iuly . before the worthy gentlemen of the military company. by thomas taylor doctor of divinitie, and pastor of st. mary aldermanbury, london. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the valevv of trve valovr , or , the probation and approbation of a right military man. discouered in a sermon preached iuly . before the worthy gentlemen of the military company . by thomas taylor doctor of divinitie , and pastor of s t. mary aldermanbury , london . marti arma non sunt oneri . london , printed by aug : mathewes for tho : iones , and are to be sold at his shop in st. dunstanes churchyard . . to the generovs minded military societie . gentle-men , that i should in your element speake that which you with so vnanimous consent importuned me , not to preach only , but to publish : i cannot ascribe ( next vnto gods perswasion ) to any other cause , then the concurrence of our mutuall affections to the noble exercise of armes ; which you and i professe . you to mannage : i to honour . yet was i sorry your importunitie pitched on so slender an obiect . it was in vaine to pleade the worthlesnesse of these notes ; and how meritoriously they deserued the darke : or to tell you that it was against my mind and manner to send out single sermons into publicke view ; especially , in a subiect so vnwonted . j see that military men thinke their booty often richer then it proueth , and sometimes win by force , what right might deny . and therefore as one vnder command goes of himselfe where he would not : because else he knoweth he must be drawen : so haue i condescended to this your second desire . j was not willing to encrease it in bulke : but rather to contract what might haue been enlarged . iudicious readers , esteeme of bookes as of coines , whereof those are most precious , which haue most weight and worth in the smallest quantity . the onely addition i entended was if i might adde a graine . to the honor , encrease and encouragement of your company . the prosperity whereof euery good man ( in these threatning times ) cannot but aduance . for as it is in the natural , so is it in the nationall body . though the head may aduise well ; the eye see clearly , the tong discourse discreetly , yet if the armes and limbes bee lame , it can neither defend it selfe , nor offend the enemy : so neither can prudent counsell in the head of the kingdome ; nor cleare doctrine and direction in the eyes of the church ; nor lawes sharpely pleaded , and executed , secure our state : if martiall men and affaires be lame , and vnioynted . euery man knowes the postes of a meane house had neede be heart of oake : and much more the studs of so great a state , and pondrous fabricke as ours is , had need bee strong , like to iacin and boaz the two pillars of the porch of that great temple . the great god of spirits put great spirits in you , and the rest of your noble profession . that with the valour of dauid , the might of sampson , the courage of gideon , and the successe of ioshua , you may in gods cause , and your coūtries seruice atchieue great and noble works for the defence of the gospell , the safety of our king , the honour of the kingdome : the taking of the prey out of the lyons mouth ; and the rescuing of the oppressed from the mighty man. and let all faithfull subiects and sonnes of valour say , amen . the louer of your valour , and vertue , tho : taylor . the valve of trve valour ; or , the probation and approbation of a right military man. . sam . . ver . vlt. and whosoeuer saul saw to bee a strong man , and fit for the warre , him he tooke vnto him . savl of a priuate man was , by the especiall appointment of god , and annoyting of samuel , lifted vp to the pitch of a king. presently the spirit of god commeth vpon him , and hee was changed into another man. hee was still in the maine but a bad man ; but yet of many eminent good parts for gouernment . he must needs be the fittest whom god vouchsafeth to chuse for employment : and see yee not him whom the lord hath chosen , and there is none like him among the people : euen saul who was higher then any of the people from the shoulders vpward , now designed by god to bee the great generall of the lords battaile : and by whom the lord saued israel many times . this new sauiour , for so he is stiled . ca. . . with his new heroicall spirit attempts his office succesfully . he foyleth the phylistims ; subdueth the ammonites ; destroyeth the amalekites ; and atchieneth for israel many happy and noble victories . himselfe was a valiant man , and an honourer of the valiant : for so saith the text. whomsoeuer hee saw to bee a strong man , and meet for the warre , him he tooke vnto him . in which words are . things considerable . . sauls probation of his military men . whomsoeuer he saw to be a strong man and meete for the warre . . his approbation and aduancement of them in the other words : him he tooke vnto him . in the former obserue . who they bee on whom saul casts his eye : namely , on men seruiceable ; described by two properties . first , they were valiant men . secondly , they were meete for the warre . . they were valiant and strong men . that is , not of strong bodies onely , but of braue mindes and resolutions : and of stout and ready action . it is not faex populi , the scumme and vermin of the land that saul casteth his eye vpon : such an impious and dissolute brood had beene dishonourable for the lords battels . but souldiers should bee choyce men . for , first , if the lord be to chuse a souldier , he wil chuse a valiant man ; as to gedeon . the lord is with thee thou valiant man. goe in this thy might and saue israel ; haue not i sent thee ? and where the lord meaneth to get a victory , hee first sends away the cowards and fearefull from the host : as in gedeons army of two and thirty thousand , two and twenty thousand timerous men departed : yea it was a generall law of armes amongst the israelites : that whosoeuer was afraid , and fainthearted , he might returne home ; lest in the battell , hee should make his brethrens heart soft and faint like vnto his . . a wise generall well knoweth ; that as there is no worth , so there is no trust in effeminate cowards ; who for their owne safety care not to betray their cause , their countrey , their king , their company , their religion and all . the ancient in disdaine were wont to call them hares with helmets . whose best safety was in their feete . you may arme , and put helmets and furniture vpon such fearefull hares ; but how can you make them stand when they are pursued ? . then is the military businesse likely to prosper , when choyce and worthy men are sought out to be both leaders and led . when ioshua is to goe against amalek . chuse vs out men ( saith hee ) and let vs goe fight . well knew ioshua that it were better not fight , then not with choyce men . and the ancients report that the foundation of the flourishing and conquering state of the roman empire was laid in their carefull choyce of commaunders and common souldiers . . the honour : yea , and the successe of an army depends vpon such choyce men . for it is the valorous spirit , and noble disposition that hateth those base lustes , and vices of drunkennesse , filthinesse , wantonnesse , pilfering , inhumane murders , rauishments , perfidiousnesse , effeminate delicacy ; and such vnmanly behauiours , as ordinarily follow the campes . a braue souldier feares nothing but to be base . hee lesse feares , and liketh better a bloody battell in a iust quarrell , then a wanton banquet . it is the man of true valour and courage that will expresse sobriety , wisedome , vigilancy , obedience , peaceablenesse , and morality at the least . and an army consisting of such choyce men , shall in true noblenes and honour vye with the army of scipio assricanus , of which plutarch saith . that the meanest of his souldiers seemed to bee a graue senator . but contrarily there is no valour , no honour but disgracefull basenesse in the sonnes of belial . cup-captaines , roarers , swearers , cursers , blasphemers , filthy liuers , quarellers , rough ismaels , whose hand is against euery man , & euery mans against them . who like empty vessels make a great swaggering noyce , but are worthles out-casts , empty gulls , men of complement and appearance , but without substāce ; fitter to be gaylbirds , or apprentises to bride-well ; then to be admitted to the honorable seruice of a souldier . and for the successe of the army it is ordinarily sutable to the basenes of such instruments , whom curtius calleth the excrements or outsweepings of their cities . seldom shall we meet with hannibals motto . that they are laden with victories , who are laden with vices . wisely therefore did saul lay a good foundation of his warres in the choyce of valiant and able men : and wee may then expect better successe of our armies , and expeditions by sea and land , when our choyce is more sutable to his . . propertie , and meete for the warre . saul knew that euery man of courage was not fit for the warre ; but that something more then courage is requisite to make a souldier : and therefore hee would also see them fit for the warre before hee tooke them vnto him . the hebrew word comprehendeth all particulars that belong to abilitie . now there bee two things more which must concurre to fit and enable a strong man to sauls seruice . . hee must be in relation to saul . . hee must bee disciplined to him . his relation to saul , and tye , must be in . . ciuill , . diuine bands . the former requires him to be of the same countrey . the latter necessitateth him to be of the same true religion . . saul taketh in to him his owne natiues , and spyeth out fit men in his owne countrey and kingdome . and it is the wisedome of a generall , if it be possible , to presse his souldiers out of the same countrey . for , . natiues are absolutely subiect to the soueraigne power , and so by all lawes of god and nations vnder command ; bee the seruice neuer so dangerous or vnpleasing . . a domesticall souldier is in a nearer tye and bond to his countrey , his king , his kinred , and his owne fortunes . he is in the same boate which is tossed and threatned with the tempest , and is someway interessed in the common cause , and quarrell ; whereas a stranger may conceiue that hee standeth neither for his owne king nor countrey : and for his own particular he shal be neither any great gainer nor looser fal the squares as they will ; and therefore it were folly for him to endanger himselfe too farre . and hence it is that from a curious or domesticall souldier , his commander may expect both fortitude and faith ; in strangers it hath beene often obseruable , that though they haue beene valiant and skilfull ; yet haue they ouerthrowne great designes for want of faith and affection . . it cannot but make him more carefull and faithfull abroad , when he is lyable to reward , or punishment , returning home . in one word antiquity hath obserued it fatal to states , and a prognosticate of ruine , when they haue beene forced to call in forraigne forces for their aide and support . as that house is neere ruine whose owne timber cannot vphold it , vnlesse they bring from else-where studs , and postes to vndershore it . but especially saul will haue his souldier of the same , and not of a contrary religion . he must be a friend and fauorite of gods cause , and quarell wherein the army standeth . and indeed nothing maketh a man so meete for the warre as true religion . for , . onely religion maketh a man truely valiant ; it alone maketh him sell his life cheape , and be prodigall of his blood for the cause of god and his truth . a man truely religious , can ( for his religion ) and will giue his body to the fire in time of peace ; and to the sword in time of warre . . religion only maketh him truly obedient , and ordered out of conscience . that as the centurions seruant if hee bee bidden come , or goe , or doe this or that , he doth so , yea this man will readily obey his commander , though he die for it . and without this ready obedience he cannot be meete for the warre seeing a field without order , is like a battell without a banner , which is so necessary to auoid confusion , as the holy ghost expresseth them both by one and the same word which in the greeke and chaldy , signifieth both banner and order . . onely religion fitteth a man to die ; as in the field hee is euer in danger : and will not suffer him basely to shift for sauing his life ; because hee is assured of a better and heauenly . and he is not meere for the warre , that is not daily fit to die . saul hath now made a wise and happy choyce of his military men , both of his owne region and of his owne religion . now good choyce hath onely found out such as may proue good souldiers ; but it is onely good discipline that makes them so : & therefore before they are meete for the warre they must be trained , and disciplined in armes , to become faithfull , expert , and exercised in martiall affaires . for it is not multitudes of men , nor numbers of armes or names : nor an vnmannaged power , nor vnskilfull strength that carries honour and victory out of the field : but art and exercise ; vse and experience : which are the best mistresse and teacher to make them prompt and actiue vnto any seruice ; and a few such trained souldiers shal do much more seruice then many men . the ancient romans deriued the issue of all their victories and triumphs ( next to their gods ) to this ; and acknowledged that they climbed to that celebritie , height and transcendency of glory and renowne , because they were no lesse carefull , or rather curious in disciplining their souldiers ; then in trayning and instituting their children . and hence it was that the parthians taught euen their children the vse of the bow ; as the scythians theirs , the vse of the dart ; and the germans theirs , the vse of the speare . and well knewe saul that such trained men are the sinewes of a state , and the maine strength and glory of a kingdome , or army : that onely such men were worthy to bee taken in vnto him . read for this the description of sauls military men . . chron. . . in sauls time were choyce men of valour , that could vse the right or left hand with stones , arrowes and bowes . and vers . . there were appertaining to saul of the tribe of gad stout men , and men of might ▪ but they were also exercised , and by wit and industry made meete for the warre . for their courage they had the faces of lyons : so for their actiuenesse and dexterity : they were swift as the roes on the mountaines . of these also were those seuen hundred beniamits of sauls own tribe , who were so skilfull ; as that with their left hands they could cast stones out of slings at an haire breadth , and not misse . well may a pious prince in a iust quarrell promise himselfe successe and prosperitie , who is attended with men so meete for the warre . thus much of sauls probation . secondly , concerning sauls approbation or aduancement of them . the text saith , hee tooke them in vnto him . the hebrew word is diuersly expressed by interpreters ; and includeth diuers degrees of honour which hee conferred vpon them . as first , collegit ad se , pagnin : that is , hee gathered or prest them into his seruice to employ them . secondly , recipiebat●nd se , tremelius : that is , hee tooke them or receiued them into his pay : to encourage and reward them . thirdly , sociabat cum sibi , saith ierom. that is , hee tooke them neare about him as his companions and counsellors , to honour and aduance them . in all which , hee setteth himselfe a patterne or coppy to all princes , and supreme powers that would prosper in their wars , to draw into their fauour , presence , and honourable rewards , men of worth and valour ; and to encourage grace , and reward good deserts : affording them such place in their affections , and remunerations as the noblenesse of their spirits , and atchieuments doe worthily challenge and deserue . thus dauid ( then whom none euer prospered better in his warres ) had his worthies in diuers rankes . hee had his three worthies , most honourable personages for valour and magnanimitie . he had also his thirty very honourable persons , although they attained not to the first three . but they were all in great request with him , and worthily aduanced by him . reason . valiant generals wel know , that honorable rewards and respect , put men vpon seruices , not more noble then difficult : and therfore saul proclaimeth & performeth a great reward to him that wil vndertake the combat with goliah ; by which meanes dauid came to the kingdome : and dauid himselfe afterwards being outbraued by the iebusites , propounded a most honourable reward to him who would first aduenture himselfe in that dangerous seruice . whosoeuer ( saith dauid ) shall smite the iebusites first , shall bee chiefe and captaine . and so came ioab to bee dauids chiefe captaine , and generall of his warres all his life . the like we read of caleb . iudg. . . whosoeuer shall smite kiriathsepher , and taketh it : to him will i giue achsah my daughter to wife . and othniel calebs younger brother took it , and with it achsah for his wife . thus as the sea in it owne nature is calme ; yet is raised vp and mightily stirred by violent windes : so are calme spirits raised and transported beyond themselues vnto noble designes , if incited by the hopes , and full gayles of honourable respect and recompence . . the god of heauen will not haue the faithfull seruice of men in any kind forgotten . nay , himselfe hath recorded in his owne booke ; the valour , acts , and faithfulnesse of many worthies of ancient ages ; neuer to bee blotted out from the eyes and memorie of posteritie . and by the same most oculate prouidence , the names , memorie , and vndying fame of infinite numbers more , liue in other ciuill records and chronicles of particular and seuerall ages , and nations ; and so are likely to doe till time shall bee no more . whereby what else can more fitly bee inferred then that inferiour and earthly gods ( the princes and potentates of the world ) should not digresse from so wise and vnerring a patterne : but rather study and set themselues some way to remunerate and promote euery noble seruice , and seruant , according to his worth and desert . . experience of all ages ancient and moderne , witnesseth that it neuer fares so well with church or common wealth : as when true valour is aduanced by the state ; and men of desert are aduanced , and graced according to their worth . whereas all things decay ; and the politicke body is in an apparant consumption ; when honours are cheape , and places of command are carried according to fauour , flattery , affection ; yea , or nobility it selfe without merit or desert . . it were an vnthankefull neglect of men of worth , who vnder god are the safest guard both of king , and kingdome : whose fortitude and faithfulnesse putteth them vpon any noble seruice neuer so difficult at the becke of their prince . such as those three hundred romans whom scipio africanus shewed to a friend of his ; exercising their armes , neare an high steepe tower leaning ouer the sea. there is neuer a one of all these three hundred ( saith he ) but if i bid him climbe vp that steepe tower ; and from the top of it cast himselfe downe into the sea , but he will readily doe it . adde hereto onely this , that no wise or martiall prince can neglect his walles and fortresses ; he will not suffer them to moulder or decay ; but will seasonably strengthen and fortifie them for his , and his peoples safety . but men of valour and seruice are the strongest wals and rampart of the kingdome . of whom we may say as abigails seruant of dauids souldiers . these men are a wall vnto vs by night and by day . so as the neglect of a valiant man , is as the neglect of a breach in the wal of the kingdome , or to passe carelesly a breach in the sea ; either of which is an inlet to destruction . now hauing opened the words , and shewed the iust reasons of sauls triall and choyce of his military men ; i will propound and prosecute but one obseruation from them which i conceiue proper not onely from the words , but for this our errand and meeting ; namely , to shew what honour god himselfe hath put vpon this military profession : as appeareth both in this text , and in many other passages of holy scriptures . here , in that he hath deputed no other to oder it then his own chiefe vicegerent vpon earth . for it is saul that by gods appointment ordereth all the designes and matters of warre . . sam. . . i will send thee a man out of beniamin , to be the gouernour of my people , and to saue my people . plainely implying that the indicting and proclayming of warre ; the choyce of men ; and the designing them to their seuerall places and offices , belongeth onely to the supreame prince or magistrate . and thus were the wars of israel euer at the command of moses , or ioshua , or of the chiefe iudge , or of the king for the time being . so moses as king in israel commanded ioshuah his generall to presse and chuse out of euery tribe a thousand men , to make vp an hoste of twelue thousand against midian . and great reason . for , . this is the most ancient order , and most naturall . the first battell that euer we read of was ordered by the kings : as the phrase , gen. . implyeth . the time when kings goe out to warre . . the care of the kingdome is committed by god to the supreame magistrate , to defend his people against the disturbers of peace : either within , by the sword of iustice : or without , by the sword of warre . rom. . . . . . it belongs not to priuate persons to mooue warre : for they may prosecute their priuate right , at the publicke tribunall of iustice . neither is it in their power to denounce a publicke enemy ; and none is to bee reputed a publicke enemy , till hee bee publickely denounced by publicke authority . neither is it in their power to gather assemblies and multitudes together ; which must be done in warre . much lesse to kill , and spoyle , euen an enemy without publicke warrant : for that is theft , and murder : except in sudden , and reserued cases , where the supreame magistrate cannot be consulted ; or where the law of god and nature maketh a man a magistrate in his owne case . it is obseruable that abishai might not by priuate reuenge defend the publicke and supreame magistrate , nor the publicke weale in him . hee must not reuenge shemeis cursing of dauid without dauid . hence was it that dauid shewed exemplary iustice vpon him that brought tidings of sauls death : though he also brought him sauls crowne , and his bracelets : yet because hee confessed hee helped to kill him , as it were to fauour him , in putting him out of his paine ; dauid slew him . and the same iustice hee executed on them that slew ishbosheth , sauls sonne , who raigned in israel against dauid : though by the fact the kingdome was peaceably settled vpon dauid : yet because it was by their priuate spirit : their pretence of loue , and respect to dauid in it , secured them not , but they must die for it . we must remember our sauiour his definitlue sentence . hee that taketh the sword ; shall perish with the sword . which wordes our lord vttered not to diswade or dishonour this noble military profession , ( as the franticke anabaptists pretend ) but to honour and heighten it ; as not belonging to priuate men or motions ; to weld and draw at their pleasure , without the commaund or concession of the supreame power . as augustine most iudiciously doeth comment upon that text. whosoeuer ( saith hee ) by his owne priuate motion is armed against the life of another , no lawfull power either commaunding him , or giuing him leaue ; he shall perish either by the sword of man , or else by the sword of diuine reuenge . but if wee consult other places of scripture we shall further obserue many passages , wherein the lord , of purpose aduanceth the honour of this noble profession . for , . hee hath by his owne word , and appointment prest out his owne people to warre . both by commandement to fight , and by giuing directions in fighting . the learned obserue that the iewes had two sorts of precepts ; and both from god concerning their warres . the former they called milcamoth mitsvah ; bella precepti : that is , warres of precept , commanded warres . as num. . . . the lord spake vnto moses , reuenge israel of the midianites . the latter they called mitsvoth milcamah , praeceptabelli : the precepts or iniunctions concerning warre . as deut. . are foure martial lawes concerning all their warres . . hee giueth his spirit to encourage men to fight : as gedcon , sampson , saul , thus behaued themselues valiantly , when the spirit of god came vpon them : that is , in an extraordinary motion and power . . hee teacheth mens hands to fight , and their fingers to battell ; so as such as are entred into this military schoole , are entred into gods schoole : and your proficiency heere is acceptable vnto god , and seruiceable . . hee pleaseth himselfe in that frequent stile . the lord of hostes , and calleth himselfe a man of warre : that is , an excellent warriour , exercised in warre , stout , skilfull , prudent , victorious . and this is not a title without the thing : for himselfe is in the field and fighteth the battels of his people . . chron. . . with him is an arme of flesh ; but with vs is the lord our god to helpe vs and to fight our battels . hee denominateth the warres against his enemies ; his owne battels . so abigail to dauid . thou fightest the lords battels , and his owne worke . cursed is hee that doth the worke of the lord negligently : and cursed is hee that keepeth backe his sword from blood . yea , he calleth the armies mustred , his sanctified ones , set apart by himselfe to military employment . isa. . . i haue commanded my sanctified ones , i haue also called my mighty ones for mine anger . in a word , the very chronicle or record of these warres , he pleaseth to owne and call ; the booke of the battels of the lord. the vse i will make of this consideration shall bee to excite and inflame your noble mindes , both to come in , and to hold on in this most worthy exercise so honoured of god himselfe . thinke not , ( worthy gentlemen ) that it is out of our element who are men of peace , to excite you to these honourable exercises of armes : for in the iewish campes and marchings ; the priests were by god himselfe appointed to sound the alarme with trumpets . and when they were to goe vpon a seruice ; one of the priests was selected from the rest ; to stirre vp the hearts of the souldiers by a sermon or hortatory oration , and so encourage them to the seruice : whom they called meshiah milcamah . that is , the annoynted of the warre . seeing therefore your desires haue appointed mee such a one at this time . let mee with your patience in a few words . first , incite you . secondly , counsell you and so dismisse you . . and first to incite and encourage you in this way , consider that of salomon . there is a time of peace , and a time of warre , and not a more constant vicissitude of day and night , of light and darkenesse ; then a continuall entercourse of peace and trouble . the fairest day may haue his cloud , at least is ended in a blacke and cloudy darkenesse . and hence hath it euer beene reputed the wisedome of a state in peace , to provide for warre : and to breed vp such in peace as may bee vsefull in warre : because preparations of warre are not both suddenly , and happily prouided : but being once well prouided beforehand ; not onely they preuaile in warre , but that there bee no warre : for who dare to dare or prouoke that people to warre , which is knowne to be expedite and ready to reuenge : whose same alone and tryed valour stinteth controuersies and quarrells . . the most necessary vse and end of military discipline enforceth it selfe vpon generos spirits . because nature brings forth but few meete martiall men ; but industry and institution breedeth many : neither can there bee any exercise for young and able men , either more noble then to bee disciplined in the vse of armes , to bee skilfull in their postures , in their marches , in their rankes , and readinesse for euery command : or more vsefull , seeing the skill and dexterity of armes both keepeth in awe the neighbour nations without ; and preserueth the peace at home ; which next to his peace with god , euery good man , and patriot must by all good meanes aduance ; whereas contrarily the neglect of this discipline is pernicious both at home and abroad . for when men at home waste their time in wanton , base , and esfeminate exercises ( by which they eneruate , and emasculate their spirits from manly atchieuements ) being called abroad to seruice are sit for nothing , but either to maime the publike designes , or else to mischiefe themselues or their followes by their lazinesse and vnskilfulnesse in the vse of their armes . . for your further incitation you want no examples , nor companions in your military exercises . if you could looke into heauen , you might see the angels great in power and skill ; those heauenly souldiers neuer out of the sield , nor their rankes . but you may looke vnto heauen and see the starres : the hoste of heauen fight in their courses and orbes , against the lords enemies . if you looke lower to the heauen vpon earth : the whole church vpon earth is in armes in the great military yard of the world : and is therefore called militant . and wee her ministers are all in our rankes the lords souldiers in a most hazardous sight , against all your , and our spirituall enemies . if you looke round about you , all the creatures are called the lords armies : and from them himselfe is called the lord of hosts aboue two hundreth and thirty times in the scripture : so as he must be out of all ranke that affecteth not this noble exercise . . you of this worthy society haue with you , and before you , ( beyond other bands ) the high commander in earth of vs all . our great charles , defender of our persons , and of our faith : who hath vouchsafed to become your generall and noble patron . you hath he specially honoured by giuing you your colours ; and by calling you his company . you hee yeerely encourageth with royall remembrance for the honour of your annuall feast and meeting . his highnesse hath taken you in vnto him , to encourage , to honour , to employ you on occasion : because hee hath seene you strong men , and meete for the warre . where will you find a more royall leader ? seeing now that the encrease , and flourishing of this military society , in number , in honour , and in gracefull exercises is the honourable desire of his maiesty ; is there any braue spirit that would not satisfie his prince in so noble , and easie a desire ? if dauid shall but wantonly desire water out of the well of bethlem : his three worthies , iosabam , eleazar , & shammah , will breake through an whole army of philistims ; and vnbidden , attempt a most desperate seruice , with extreame hazard of their liues . but here is no such hot seruice : nor to so little purpose , nor without the leaue , and leading of the king himselfe : who vouchsafeth to goe before you . . wee the subiects of the kingdome honour you as a strong buttresse of our wall . wee esteeme euery one of you , worth so many men as in time of seruice , and necessity , euery one of you are able to lead . we looke not on you as common souldiers : but as commanders , when euer any of you shall bee commanded . wee take you in to vs as wee doe gold , not by bulke or bullion , but by weight and worth ; esteeming euery graine of your valew and valour at the due rate and estimate . wee are more willing to behold a seemely appearance in your exercises marching vnder your colours in the field : then to see you marching to a feast : all which layd together may be as sharpe and steeled spurres to quicken euen dull spirits to affect and vndertake this so noble and necessary an exercise : wherein whosoeuer is wanting ( if ability and opportunity bee not wanting ) he may be sentenced to bee wanting both to his owne reputation ; as also to the honour , and safety of his countrey ; and to bee an offender against nature it selfe ; the light whereof denounced them to bee enemies who were wanting to the common wealth . so did great pompey esteeme them enemies that hauing power and opportunitie failed the publicke . . but ●ow forbearing to presse that point further . let mee adde a word or two of counsell ; and let it i pray you bee acceptable vnto you . i will commend you to god , when i haue commended a few precepts vnto your consideration . . the first of them is ; that seeing god and man doth honour you : you must also aduance your owne honour : both the honour of your persons , and the honour of this society . dishonour not your persons by vices , or disgracefull lusts ; feare basenes , swaggering , swearing , quarreling , drinking , rioting , and the like . remember that sinne and shame are by god tyed together with an adamantine chaine , and waite one on the other , as the shadow on the body ; and what god hath ioyned , you cannot sunder : the act of sinne as a wound is transient , but the scarre remaineth . dishonour not this society by negligence , idlenesse or slacknesse in your appearances : but giue your presence & attendance at your times appointed ; which is the sinewes and strength of your company . vphold the grace of your exercises , and better them , and your selues by them ; for to what purpose are you a company , or were your company , if it were not for your exercises . i haue heard that your worthy founder left you but two speciall rules and directions for the aduancing of the honour of your company . the former for the encrease , and vpholding of your band and society , by your weekely diligent appearance , without fayling in your set exercises . the latter for the vpholding of the band of loue , and vnity among your selues : auoyding carefully such jarres , and quarrels as might disioynt you , or make you fall off one from another . i haue heard also that both these rules haue beene forgotten amongst many of you : and especially by fayling in the latter ; you haue almost ouer thrown the former . yea my selfe haue beene an eye witnesse of your slender appearance , and sundry others to their griefe , and the dishonour , i had almost said the disbanding , of your company : which made me thinke of the complaint of vegetius , concerning the neglected military discipline of his time . but now amongst vs , saith he , the field discipline , i will not say languisheth , but is dead : neither is it euill , but none at all . so i may say ( but in no other respect but of your want of appearance ) your discipline hath many times beene , not faint , but dead ; not euill , but none at all . now therefore worthy gentlemen repaire your selues , your reputation , your company , and the honour and estimation of it : both by ioyning together , and peecing in mutuall and louing affections ; which will tye your persons together one to another : as also by ioyning your selues in seemely appearance vpon your exercise dayes . christ hath laid a straite law vpon you for the one : and you may lay a law by your ioynt consent vpon your selues for the other . that whosoeuer will be of the company ; hee may appeare so to be on the appointed dayes of appearance : or ( without an approued reason to the contrary ) make vp his presence by his purse . it were , i confesse , more praise-worthy to bee voluntaries in such noble actions ; then necessitated by compalsion : but it were pitty that that which should be the glory of our action , ( i meane the freenesse of it ) should become the ouerthrow of it . let therefore conscience to god , the seruice of your countrey , the honour of your king , the loue of religion , and true noblenes of minde bee a stronger tye vpon you ; then if you were pressed , and held by force vnto the action . looke vpon the state of this part of christendome ; tyrannized on by antichrists forces : behold the fury of the enemies against the churches euery where : take to heart the inundation and floods of misery and destruction let in vpon our neighbour churches ; so as the doue of christ can find no rest for the sole of her foote . call to minde what hath beene , and is the lot of our neighbour countreys : what the hopes , and the aymes of the enemy against our selues : and should not now euery able man fitted with conueniency , euen out of conscience , hold himselfe called by the face , and necessity of the times ; to prepare himselfe with skill in armes for the repulsing of such furious enemies : and for the defence of his countrey , his king ; and especially of the gospell , and religion of iesus christ. we read of a band of men following saul , whose hearts god had touched . who will say they were not called though they were not pressed ? show your selues such a band of men whose hearts god hath touched : and such as those two hundreth thousand men , who with amasa offered themselues willingly vnto the lord : that is , with a most free spirit to fight the lords battels vnder iehoshaphat . let not basenesse of minde , nor couetousnesse , nor idlenesse , nor priuate ends , nor priuate grudges , cause any either to keepe off , or to fall off , either one from another , or from the publicke action ; the vse whereof is so noble , and necessary . . the longer i haue beene in this first aduice , the shorter i shall bee in the rest . the second principle i would tender vnto you to aduance the honour of your company , is : that you be carefull both to feare god your selues ; and to draw in others among you that are religious and fearing god. the former , because all true valour and fortitude floweth from religion and the feare of god. by faith the iudges of israel were valiant in battell , and turned away the forces of aliants . this alone made eliah , the horsemen , and chariots of israel ; all warlike prouision , power and policy , without religion is vaine . and all valour , and courage , without grace and religion , is as a shadow without a body : or as a body without a soule . promote therefore by all your power , the power of the gospel first in your owne hearts , and then in your families , and then in your countreys . get grace , and be in grace with god : and then more are they , and more powerfull that are with you ; then any , or all that come against you . and next to this , get into your company men that feare god ; the more of them you can draw in ; the more happy and flourishing will your company be . such as these will intend the publicke , and not their priuate ends : their vertuous life will cast a lnstre vpon your meetings , their religious speeches and godly counsels will tend to edification . in a word , their holy example , course , and discourses will make your meetings fruitfull . cast but your eyes vpon your other fraternity , that noble societie of the artillery yard ; and obserue how god hath encreased their numbers , their renowne , and true honour : how they prosper in outward meanes , how louely , comely , and gracefull they are in their meetings , how dex trous and able for great seruices . and whence is it ? but ( besides the wisedome , valour , diligence , sobrietie , and pietie of their leaders , and captaines ) because one godly man hath perswaded , and drawne in another : so as many of the band are not onely ciuill and sober minded , but truly religious , and noted for men fearing god , to whom the lord hath entayled honour and prosperitie . him that honoureth me i will honour : but who so despiseth me shall be despised . let this perswade such as feare god to come in , and draw others affected as themselues into this exercise , a readier way to aduance your society , cannot be directed . . while you prepare your selues against enemies without ; know that you haue the greatest enemy within to grapple withall . this bosome enemy who is still at bed and board with you , you must charge against daily , watch him narrowly , & take him in hand betime , suppresse the risings of euill motions , be serious in this encounter you neuer want an enemy that you may neuer want exercise : if you find him not abroad , he will find you at home ; haue him necessarily you must , aut socium aut hostem , either as a companion or an enemy : but at the best a traytor . raise vp your whole power , & stand in compleate armour against this enemy : against whom ( seeing there is no hope of peace ) there is no hope but in armes . of al victories esteeme that the most noble to ouercome thy selfe : and hee ouercommeth himselfe , that ouergroweth his corruptions daily ; and standeth strongly in the strength of christ against his owne lusts , by whom he is more then a conqueror . valentinian the emperour at point of death said he most gloried in one victory amongst all the great triumphs & victories of his life , and being asked what that was : he answered , i haue conquered my most wicked enemy , my owne flesh , a noble conquest indeed . it is not hard to ouercome any other enemy if a man haue ouercome himselfe : but it is impossible for any other enemy to ouercome him . . in all vse of armes acknowledge the lord your highest generall . israel must put on their armes before the lord. so you must doe all in his presence , and by his direction ; and this will be an aw-band to keepe all in order . in other armies many things are done , which other generals know not , nor see : but this generall seeth all , heareth all , obserueth all . learne therefore in all your warlike exercises of israel : to march or stand ( as they in all their iourneys ) according to the mouing , or standing of the cloud . let gods word bee your watchword for your direction in euery thing : for then god is before you , his presence is with you , and his blessing shall bee vpon you for good , for honour , for safety , for victory and successe in whatsoeuer you shall put your hands vnto , according to his promise , who is truth it selfe , the mighty god blessed for euer . amen . finis . notes, typically marginal, from the original text notes for div a -e sponte it , trahendus tamen nisi eat . moneta optima quae precij & ponderis plurimum habet in parva mole . . king. . . notes for div a -e . sam. . . sam. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non grandes sed fortes . iudg. . ● . iudg. . . deut. . . galeatilep●res vires regni & et romani ●eminis fundamentum in prima detectorum 〈◊〉 ti●●…sistunt . nil metuit nisiturpen● famam . in linguae certamine seroces in praetor●isleones , in praeliis leporcs . pet. bles. vrbium suarū purgamenta . armis vicit , vitiis victus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . relation . mihi istic 〈◊〉 seritur nec metitur . etiamsi iis peritia 〈◊〉 tamen affectus aut fides . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. polit. . cant. . . in pace decus , in bello prasidium . the lyon is strong among beasts and turneth not his head at the sight of any other . pro. . hence it was the scutcheon of the victorious tribe of iudah : and christ is called the lion of the tribe of iudah , for his courage , and mighty victories . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re●i vrbes ●apient . adag . ● sam. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chron. . . plutarch . non caret manibus civit as qua viris cincta est . lytur . sam. . note . military profession very honourable . the indicting of warre belongeth onely to the suprem magistrat . numb . . . non cuilibe fas aperire belli portas . sam. . , sam. . . sam. . . math. . . priuate impetu nulla ●egitima potestate iu●ente , vel cōcedente , peribit vel gladio humano , aut gladio vindicta diuina . iudg. . . & . sam. . . psal. . . exod . . sam. . pr●lia domini pr●liaris . ier. . . numb . . . application numb . . ● . deut. . . vnctum belli . eccles. . non solum in bello valent , sed ne sit bellū . bellam samae profligant . p●ucos viros fortes natura pro●r●at . patria proximo à d●is gradu est . luke . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iudg. . . tim. . . communis vtilitutis derel●ctio contra naturam est , cic. de offie . pro hostibus se habiturum qui reipublica defuissent . once a wound euer a s●arre , prouerb . exercitus dicitur quod meli●r fit exercindo . varre . non ut conuicium faciam , sed medicinam . lipsius . disciplina hodie a●id nos non dicum languet sedobiit , neque mala est sed nulla . sam. . ● . chro. . . hebr. malum nascens facilius oppr●mitur . foris hostem si non habes , inuenies domi . liuy . vincit seipsum qui proficit in melius . in●micoru● nequissimum de vici , car nem meam . armati coram domino . numb . . iosh. . . the progresse of saints to full holinesse described in sundry apostolicall aphorismes, or short precepts tending to sanctification, with a sweete and divine prayer to attaine the practise of those holy precepts / by thomas taylor ... taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the progresse of saints to full holinesse described in sundry apostolicall aphorismes, or short precepts tending to sanctification, with a sweete and divine prayer to attaine the practise of those holy precepts / by thomas taylor ... taylor, thomas, - . [ ], , [ ] p. printed by w.i. for iohn bartlet, at the signe of the guilded cuppe in cheapeside, in goldsmiths rowe, london : . signatures: [par.]⁴ a⁶ b- c⁸ d- f⁴. pages and misnumbered as and respectively. errata: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- thessalonians, st, v, - -- commentaries. christian life. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the progresse of saints to fvll holinesse : described in sundry apostolicall aphorismes , or short precepts tending to sanctification . with a sweete and divine prayer to attaine the practise of those holy precepts . by thomas taylor , doctor in divinity , and pastor of s t. mary aldermanbury . london . isay . . and there shall be a path , and a way , and the way shall be called holy , and the polluted shall not passe by it . london , printed by w. i. for iohn bartlet , at the signe of the guilded cuppe in cheapeside , in goldsmiths rowe . . to the right vvorshipfvll and worthy knights , sir richard yovng , knight barronet , and sir robert harly , knight of the bath ; and to my worthy friends the merchants , and the rest of my loving people of st. mary aldermanbury , increase of grace and blessing from the rich fountaine . since it pleased the almighty providence , by your free choyse , to give me charge over you , i have not spared my paines to acquaint you with the counsell of god , according to the measure of grace bestowed on mee . my aime hath beene to speake to the meanest capacity , for the informing of every mans judgement , and the awakening of every mans conscience : and my prayers have beene frequent unto him who hath commended unto me this peece of service ; that he would please to make me an able instrument of your good : neither hath my successe discouraged mee , who have for the greatest , and best part of you ; found you a willing and loving people . if any be as yet otherwise minded , and have not given up themselves to god , and to his ministers ; by instructing them still with meeknesse , and waiting when god will give repentance , wee will not distrust that grace of god , by which the worst one day may be wonne to consider ; . that it is a most dangerous thing long to enjoy the good meanes of grace , and not to get grace by them . . that the more powerfull and profitable the ministery is which an unreformed man liveth under , the more unhappy and damnable his estate his . . that the long and often refusall of gods call , giveth the lord just occasion to call no more . . that it is not the having or hearing of a teacher that will availe an unconverted man , but a discerning of the lords voice , and an opening the doore of the heart to the lord , who hath a long time stood knocking and seeking entrance . and now because love is a loadstone of love , i could not but thinke of some returne , and thankfull acknowledgement of your loving respect of my selfe and weake labours among you , for whose sake i have recollected the heads of many lectures preached among you , and presented in a shorter view or modell ; the marrow and substance of sundry discourses more largely handled in the delivery . for as unto you , under god , my time , my strength , my labours in publlke and private are most due , so herein i render to you but your own ▪ and that perhaps not uncalled for by you· these lines will call upon you for duties especially . first , every day to strive in subduing in your selves your personall corruptions , till you have brought downe every high thing , and thought into holy subiection . secondly , most inwardly to affect holinesse in your selves , and most entirely to love such as walke most holily , as being the likest , nearest , and dearest unto god. thirdly , to see that every part of your lives aime at progresse to full holinesse . my desire of the lord is that there may be added to your perusall , a second addition of blessing and successe . my request to you all is , kinde acceptance of this my labour , as a pledge of my care over you , and of my heartie desire every way to helpe you forward towards your desired end . my encouragement and recompence shall bee your profiting and progresse in an holie reformation of heart and life . this is the right praise of a preacher . and though i can promise , or presume nothing of my owne strength , which is well nigh drawne out by the painfull labours of my ministerie above thirtie yeares ; yet ( the lord assisting mee ) my purpose and endeavour shall be to frame this latter age , and act of my life , sutable in paines to the former ; so as it may be most fruitfull unto you , and usefull unto the church , into whose treasurie i have cast another mite . i shall better attaine my purpose by the assistance of your prayers : which i desire may dailie meete with mine , for you all , before the throne of grace for mutuall blessing . and so i rest : your loving pastour , thomas taylor . to the christian reader . hard it is to perswade the wisedome of flesh that which the wisedome of god hath so expresly affirmed , that one thing is necessary . and the reason is , because it neither discerneth what this one thing is ; nor what is the necessitie of it . this one thing is not one dish as theophilact : nor vnity as augustine : nor one grace , whether faith , 〈◊〉 hope , or charitie , as some others . but this one thing is that christian care which every one ought to have of his owne salvation . for . mary and marthaes care are here opposed . . our saviour calleth it the good part chosen by mary , whilest shee carefully used the meanes of her owne salvation . to this is promised the grace of perseverance , that it shall never be taken away . for as salvation is the happy part of the elect , which shall never be taken away ; so neither shall this care to atteine that end in the meanes , whereby the lord preserveth it . and it is said to be the one thing necessary ; not because many other things are not necessary : but . it is in order before , and aboue all things necessary . math. . . first seeke the kingdome of god , that is , to get into the state of grace . first in time , and in the first place : as israel must goe forth to gather mannah the first thing they doe in the morning . . this one thing is simply necessary for it selfe : and all other things only so farre as they conduce unto it . . it is most transcendently necessary , farre beyond all other things in the world , for this alone is sufficient to make a man truely happy , and to state him in salvation : all they are insufficient . . it is constantly necessary , and perpetually while wee live ; lest begining in the spirit we end in the flesh : and so loose the crowne which is set on the head of perseverance . but is it not necessary to follow our callings , to provide for our families , and intend our civill businesse and occasions ? answ. yes . and every one must abide in the calling in which he is called . yea religion binds a man to be a good husband , and to guide his affaires with diligence and discretion , that he may both mainteine his owne , and be helpfull to others . but he must know , that he must first be a good husband for his soule . that in thy most earnest , and vrgent affaires of this life , he must never forget that there is one thing more necessary than they all . that christ commandeth the care of salvation in the meanes to take place of the care of enterteining his owne person ; and commendeth it in mary . . that these two callings are not contrary but subordinate , for a man may have great imployments in the world , and not remitt his service to the lord christ ; neither hath any man any allowance in any earthly businesse to be earthly minded . . that this one thing being neglected , all other things are unprofitable . for what would the gaine of the whole world profite him that hath lost his owne soule ? yea , they be vile and lossefull . how doth the holy apostle esteeme of all things losse and dung , in comparison of christ in the meanes ? all without a mans selfe , authoritie , wealth , favour , honor : all within himselfe , as knowledge , wisedome , memory , discourse , profession , revelation , and the most excellent gifts which the apostle had had in abundance : all is lossfull that helpeth vs not towards heaven . and indeed the glorious excellency of christ in the gospell is such , as should draw all eyes from off these shadowes and vanishing contentments , to the surpassing brightnes of it selfe . the greater will prove their sinne and shame , that shall set the moone aboue the sunne of grace ; or preferre pottage before the blessing ; the swine before christ , and very husks before the bread in our fathers house . now whereas many are convinced more easily , that this care of this one thing is necessary on the sabboth day ; but there be not a few that put it off with their holy-day clothes , and are so farre from the vse of any publicke meanes in the weeke day , as that they are ready to say of such as preach or heare a weekes lecture , as pharoah of moses , and the isralites , desiring to goe into the wildernesse to worship . moses and aaron , why cause ye the people to cease from their worke : get you to your worke , to your callings : much people are in the land , and ye make them idle . therefore partly to stoppe such prophane mouthes , and partly to satisfie the inquisition of others , i shall not thinke much to give a word of direction in this particular ; onely ayming to advance this holy care which ought never to be laid aside , but must runne through and quicken all the actions of our lives , one day as well as another ; as the blood runnes in all the veines of the body to mainteine the life and vitall spirits in every member . and first , that we may make no more sins then god hath made ; nor by men , where god hath left them free : wee make it not a case of necessity , either for a minister to preach , or for a people to heare a weekes lecture : for which we have no such expresse commandement , as for frequenting the publicke exercises on the sabboth day . yea we affirme that all men must ordinarily abide , in their ordinary callings in the six dayes : according to that commandement , six dayes shalt thou labour : and that some men are more straitly tyed to sticke close to their callings , as who can very hardly afford the time for a publicke exercise , without disabling thēselves & wronging their families . but yet as the commandement on one side , doth not so enjoine rest on the sabboth , as that on no occasion we may labour : so on the other , doth it not straitely enioyne labour on the six dayes , as that on no occasion we may rest and refresh our selves . nay it was never the lords intention , to allow us the six dayes for our owne worke ; so as in any of them his owne worship ( at least private ) should be neglected . neither are we freed from the service of god on any of the sixe dayes , no more than on the sabboth ; because we must serve him on the sabboth in duties of religion and mercy onely . so as when god is pleased to offer the opportunitie ; as where a willing pastor calleth his people , or a willing people ( ready to redeeme sometime in the weeke day ) calleth their pastour to bestowe his paines for an houre or two in the weeke , to so good a purpose as to heare gods word , and invocate his name in prayer and prayses . i conceive it not onely lawfull , but commendable , and in some cases necessary for the people to heare . for . that it is lawfull for the preacher to preach on the weeke day , is not onely warranted by that vehement charge enjoyning him to preach the word , to be instant in season , and out of season , but also by the practise of christ himselfe , who taught daily in the temple . had it been unlawfull for us , christ would not have given us such an example : which although it be not a law to bind us , yet it is allowance upon just occasion . agreeable to whose example was the practise of his apostles : yea , of the auncient fathers themselves . chrysostome usually begins his homilies with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yesterday we handled , &c. bernard often concludes with his cras , to morrow we will goe forward : and most worthy calvin ordinarily beginnes with his heri , yesterday , &c. and how can wee grace their persons so much , if we disgrace their practise . . that it is lawfull for a people to heare on the weeke day is manifest , in that all the people hanged on christ daily teaching in the temple , and a great number continued with him three dayes together , and spent some good time in comming and going . it is plaine also that it was not the sabboth , when mary satt downe to heare christs gracious words , being as is observed by divines the sixt day before his death . . if this practise was commendable in auncient beleevers , how can it be but praise-worthy in us ? but the beleevers in the primitive church were commended , for that they continued with one accord daily in the temple . why ? had they nothing else to doe ? had they no callings , no families , no businesse to intend ? certainely the spirit of god askes no such questions ; but speakes to their singular praise and approbation . it is also recorded to the high prayse of the gentiles , that they besought paul and barnabas , who had taught them the sabboth day , that they would preach the same wordes unto them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , betwixt that and the sabboth following . and that the apostles did so , according to their desire appeares in the next verse . now who dare blame this desire in them which the spirit of god commendeth ? or whence is it , that what was praise worthy in them , should be blame worthy and scorned amongst us ? . in some cases it may become so necessary , as it shall proue a fearefull sinne to neglect this publike help on the weeke day . as where a people are unprovided of an able and preaching ministry on the sabboth day , i suppose none so unreasonable as to deny it necessary for them to seeke out , and enioy at home or abroad the meanes on the weeke day , unlesse we will wholly deny them the meanes of salvation . and besides for such as have opportunitie and leisure from their callings , it must needs be an unanswerable sinne to neglect or contemne the offer of the meanes of their owne good ; while they can spend that , or more time idly , or sottishly ; or in gaming , sporting , vaine companionship , complement or the like . for here is not only a vaine & sinfull expence of precious time ; but a prophane despising of the most sacred ordinance of god , which is now as a prize in the hand of a fool , but he wanteth heart . were there a true knowledge of christ offered in the means , he would be thankefully received at any time . were there any true love of christ , it would alwayes enioy him whom the soule loveth , and delight at any time to beholde him through these grates : but he loves him not on the sabboth , that hates him on the weeke-day . were there any hunger after christ , it would find the need of this bread of life on the week-day , as hunger findeth need of foode for the body on the saboth day : hunger after christ wold force him out of his tent to gather this mannah in the due season of gathering , if it were every day to be had . were there a true taste of christ , he would be as sweete to the soule one day as another : did ever man that truly tasted christ on the sabboth day , preferre earthly things before him in the weeke-day ? or did ever man prosper by the meanes on the sabboth , that desp●sed them in the weeke-day ? were there true sence of a mans selfe , it would not suffer him to bee lesse holy any day than the sabboth ; onely it must be more publikely expressed : it would not suffer him at any time , in the middest of his earthly businesse to be earthly-minded ; and much lesse to bee so wedged , and rivited into earthly distractions , as not to bestow an houre in a weeke , when god offers a publike helpe to the winding up of his heart towards heaven . the objections are idle , and of idle men : as that there is too much preaching . if it be made by preachers themselves , i should marvaile the more ; because i never heard men of any other trade complaine of too much trading : if of private men , a man might waite to wearinesse before he should heare them complaine of too much money , too much land , too much gaine : which plainly evidenceth , that gods word is undervalued , and rejected below base profits ; whereby men pull the brand of esaus profanesse upon themselves , preferring every measse of broth before the birth-right , and exchanging with the prodigall for very huskes the bread of their fathers house . but so much preaching bringeth preaching into contempt , say some . yea but what infant contemnes the milke , because it sucketh often every day ? or who contemnes his meate , because hee eateth every day ? who falls out with his apparell , because he puts it on every day ? or who despiseth his wealth , because he increaseth it every day ? and is not christ in his word propounded our foode , our wealth , our apparell , and all in all unto us ? let them also make us beleeve , that the light of the sunne is made contemptible , because it shineth every day : or that daniel brought prayer into contempt , when he prayed thrice every day : or david , when hee prayed seaven times a day . why may they not as well perswade us , that the publicke prayers appointed foure dayes in a weeke , brings publicke prayer into contempt , as well as preaching once in a weeke ? but i have no leisure , saith the rich man , i have many weighty occasions and employments , it is for poorer men , who have no such distractions , to runne after sermons . to whom our saviour makes a full answer ; that one thing is more necessary than they all ; in comparison of which mary neglects all other things : and who dare say that mary did more than she was bound to doe ? or that shee did heare onely because shee had nothing else to doe ? or that shee was blame-worthy , whom our lord commendeth , in that for the love of the word shee did neglect all other things . . it is not indeede want of leisure , but want of love , and taste of the word that makes this objection , for love of any thing will finde time and leisure to enjoy it . . it is not want of time , for no man but hath much more time than he useth well ; and none but hath much time which he spendeth worse : but want of judgement , to give priority to things of greatest weight , and worth . is any worldly businesse of greater importance than the seeking of gods favour , and the assurance of a mans owne salvation ? would any employment , never so weighty , make a man wholly neglect for a weeke together all meanes of preserving his body ? and is any so necessary as to make us neglect the health and welfare of our precious soules ? or canst thou with reason be straiter to thy owne soule on the weeke day , than the lord is to thy body on the sabboth day ? he allowes thee to consult with a physitian for thy body in case of necessity even upon his sabboth ; and doest not thou allow thy selfe an houre among so many houres in a weeke to consult with thy spirituall physitian for the helpe of thy soule ? might a iew make a journey on the sabboth to consult with a prophet , and may not a christian steppe out of his doores for counsell in the week-day ? nay more , may a iew performe a worke of mercy to a beast on the sabboth day , as to helpe it out of a pit , or to drive it to water : and must not a christian doe so much for his soule on the week-day , as they for the body of a beast on the sabboth ? . it is not want of time , but want of well husbanding the time , that gives rise to this objection ; for he that employeth his time wisely , shall never need to complaine for want of time , especially for the maine businesse of his life . a good husband will be sure to set out time for the chiefe points of husbandry , and so will a good husband for his soule : but hee that trifles out his time in unnecessaries , must needes want it in necessaries . and indeede they be not such necessary duties as they are pretended , which engrosse and eate out mens time : but for the most part , unnecessary and lombersome employments , ( such as christ reproves in martha , ) which for a great part of them might be pared off and parted with ; were men so wise as to lighten the overburdened ship for the safety of the passengers . but if men will grapple and pull upon themselves all the employments they can any way reach , and then complaine that they are so distracted with many things , as that they have no time left for the one thing necessary : it is all one as if a man should roule and moyle himselfe in the clay , and then complaine that hee cannot get out his feete . . canst thou finde no time for the lords worke ? what time hopest thou to finde for his wages ? hast thou leisure for every thing but to be saved ? what time wilt thou attaine the end , that hast no time for use of the meanes ? or art thou all body without an immortall soule ? or is there is no further use of thy soule , but to be as salt a while to keepe thy body sweete ? is all thy care for a ruinous house , and never mindest the tenant within ? i marvell not to heare our lord say , that it is a very hard thing for a rich man to enter into heaven ; but i never heard him say , that it is impossible for a man to be rich and religious too . object . and i , saith the poore man , can spare no time as the rich may doe , i am oppressed with a great charge , and must intend my family , & c ? but art thou poore and wantest many necessaries ? there cannot be a stronger motive to attaine this one thing necessary . art thou poore in earthly blessings , and wilt thou not therefore be rich in heavenly and spirituall graces ? hast thou no house , land nor inheritance to rejoyce in ? thou shouldst so much the more make gods testimonies thine heritage for ever , and the joy of thy heart . . it is true , men of meaner estates had need be good husbands of their times and estates ; but yet they must conceive , that piety and seeking of god is an enemy to thrift , and good husbandry . mary was no bad houswife in sitting downe at the feete of christ ; and it was the blot of marthaes houswifrie , that she did not so too . is godlines great gain : & fearest thou it wil only bring want & poverty ? must onely that hinder our thrift and prosperitie , that hath the promise of this life as well as of that to come ? and which onely gets blessing on our labours from him who onely gives power to get substance ? how farre is this from trusting god on his word ; who hath assured us that whosoever feare him ( rich or poore ) they shall want nothing that is good for them ? by all which that hath been said , we may conclude , that it is not the strength of any argument made against this holy care ; but strength of corruption that removes unsetled and unstable mindes from the practise of it . this i have set downe for the use and direction of such as heartily desire to be led in the right way , and for the incouragement of such as seeke the lord constantly in his ordinances on all good occasions : hoping that it may somewhat confirme them , that no blast or objection of prophane persons may either blow them away , or weaken their frequent and reverent use of gods most sacred ordinances . and now christian reader , i commend thee unto god , this booke to thy godly use , and my selfe unto thy godly prayers . aldermanbury , london . novemb. . . thine in christ , tho : taylor . the progresse of saints to fvll holinesse . thessal . . . quench not the spirit . the holy apostle in this chapter , setting downe , and enforceing a number of rules , for true sanctification , addes this also as a principall part of holinesse , not to quench the spirit . here wee must inquire and finde out , . what is the spirit . . what it is to quench the spirit . i. by the spirit in scripture is meant ; . the blessed spirit of god , promised by christ to be given us , ioh. : . and dwelling in the elect as his owne temples , cor. . . inspiring them with all good thoughts , motions and affections . . the gifts and graces of the spirit , such as wisedome , knowledge , counsell , the feare of the lord , peace , joy , long-suffering , called the fruites of the spirit , gal. . . so it is said that iohn baptist was filled with the spirit , luk. . . that is , the graces of the spirit . . the motions of the spirit in the minde , stirring up good desires and purposes , psal. . . renew a right spirit within me . this is called the leading of the spirit , rom. . . as many as are led by the spirit of god , they are the sonnes of god. all are here meant , even the presence of the spirit in us ; for gifts , and operations and motions , presuppose the presence of the spirit . ii. quench not . this is a metaphor taken from fire , which giving heate and light in great measure , is quenched , or extinguished . in which respect the spirit , and his graces are compared to fire , mat. . . so in other respects also : . fire enlighteneth darke places ; so the spirit is a shining lampe , in the darknesse of this world , and therefore called the spirit of illumination , ioh. . , . . fire heateth and warmeth , yea reviveth and quickeneth ; so the spirit warmeth the christian heart with love of god , and of men , inflameth it with zeale , and makes it burne within us , as the disciples going to emaus , luk. . . and he revives us in the wayes of god. . fire consumeth straw and stubble ; so doth the spirit consume noysome lusts : rom. . . if ye mortifie the deedes of the body by the spirit , ye shall live . . fire purifieth mettalls ; so the spirit purgeth the heart from the drosse of sinne , seperates pure from impure , truth from falshood , cor. . . . fire ascendeth upward , kindles our sacrifices , and makes them also to ascend ; so the spirit kindles our prayers , and makes us ascend toward heaven in holy affections , and holy conversation . againe , fire is quenched two wayes : first , by putting it out quite , as by casting water upon it , violently extinguishing or smothering of it . and secondly , by slacking or lessening the heate and light of it , when yet some fire remaineth : so the spirit of god , and his graces are quenched , either when grace is wholly lost , which formerly seemed clearely to shine and burne ; or when grace is lost in part , and any grace suffered to decay and die in us . quest. can grace be wholly quenched or decay where it is ? answ. consider here a twofold distinction ; first , distinguish of persons : some are hypocrites , or wicked and obstinate sinners , who may well lose all the grace that ever they have , as saul and iudas did , who had many excellent graces . some are godly ▪ who have received true faith , true hope , &c. and these may lose some fruites and effects of the spirit by security , and ( as it were ) slake the heate and light , and warmth , and comfort of the spirit ; but they doe never wholly quench the spirit : for the spirit abideth in them for ever , ioh. . . and the seede of god remaineth in them , ioh. . . else could it not be an immortall seede , as pet. . . secondly , distinguish of graces ; both for their kindes and for their degrees . i. for the kindes of graces , wee are to know , first , that some graces are of absolute necessitie , and serve to the being of a christian , without which salvation cannot be , as faith , hope , and love : these maine graces are like the fire of the sanctuary , which never went out ; these can never be lost quite , they may be lessened and decay , but can neither wholly nor finally be lost : secondly , other graces serve to the well-being or comfort of a christian , as sense of gods favour , peace of conscience , joy in the holy ghost , alacrity in good duties , sense and feeling of comfort in that estate : these and the like may be quite lost , david himselfe may pray , restore unto me the joy of thy salvation , psal. . . againe , for the kindes of graces , wee are to know that some are true saving graces , as faith , love , zeale , &c. which are given to such as are effectually called , fruites of the spirit proper to the elect , springing only in their gardens ; these cannot be wholly quenched , although where these be , the spirit may be sore grieved , as by sampson , david , peter : other graces are excellent , but common , not saving , not sanctifying , tending more to others good than their salvation that have them ; such as are historicall faith , justice , chastity , temperance : these and many the like may be quite quenched , and never remembred . as wee see in saul , sam. . . the spirit of the lord departed from saul , namely which had beene present with him in many common graces , and the evill spirit came upon him : and in iudas , who had many excellent gifts , yet it is said of him , that the divell entred into him , who never comes but hee makes waste of all grace . ii. for the degrees of grace , they are foure : . election , . iustification , . sanctification , . vocation . of these , two are wholly laid out of our selves , two are within our selves . in the two former , election and iustification , a man cannot increase , nor yet decay : being two simple acts of god , once wrought in him by himselfe immediatly ; and rooted in christ , who being the roote dies not ; and no more can the living branches in him . the two latter , because they are wrought mediatly , by such outward meanes as are not alwayes alike , may receive both increase and decrease : a man may fall wholly from his vocation ; for , many are called , but few chosen , matth. . . and from a great measure of sanctification ; and from the whole comfort of true sanctification , seeing nothing in his soule but the presence of corruption : yea from many degrees of the soundest graces , attending justification , and eternall life . yet here some care is preserved in the heart of the elect , by the lord , so as all sound grace is not quenched . here the case is as heretofore in the romans warre , if onely the top of the standart were stricken off , the standart-bearer holding still the trunchion in his hand , lost neither office nor honour ; but if hee lost the trunchion , and suffered that to be beaten out of his hand , he lost both : so in our christian warre , if all care in the heart be expelled , the honour and place of christianity is lost ; and then , men fall not away from their election , but they that were never elected fall away . thus we see the meaning of this precept directed to beleevers , who have received the spirit , ( for fire cannot be quenched but where it is ) that they should not quench the spirit : that it is not to be meant of an utter extinguishing of saving graces , which cannot be , but not to suffer any grace to be quenched , in the brightnesse , measure , or degree of it : this fire must be so farre from being quite put out , that it must not be slackened or lessened ; it must be so farre from totall quenching , as they must not let it decay in part , or in any degree of it . we come now to the points of instruction that this exposition affoords us . the first is this : all the godly have the spirit of god : else could he not be quenched , this fire cannot be quenched but where it is : rom. . . ye are in the spirit , because the spirit of god dwelleth in you : and , if a man have not the spirit of god , the same is not his . hence the godly are called the temples of the holy ghost , in whom he dwelleth as in his temples . cor. . . prove your selves , know yee not that the spirit of god is in you , unlesse you be reprobates . ioh. . . yee have the anoynting which abideth in you . object . the spirit being infinite , he is also in the wicked . answ. . he is one way in the wicked , as in all other things , by the infinitenesse of his essence ; another way in the godly , by the presence of his grace and blessed effects . . hee is graciously present both with the wicked and godly , but the former in common and generall graces , the latter in speciall and saving graces . in the former hee dwells as in the world for the good of the world , and societies of men . in the latter hee dwells as in his temples , for the perfecting of the blessed communion of saints , both in grace and glory . in the one by grace restraining , in the other by renewing grace . reasons of the point are these . . members must needes have the same spirit with the head ; as a branch hath the same sappe with the roote , and as every member liveth by the same soule that the head doth . this is the apostles reason , rom. . . the same spirit that raised up iesus from the dead , shall also quicken your mortall bodies , because his spirit dwelleth in you . . christs promise is , that his spirit should supply his bodily absence . ioh. . . it is meete i goe away , else the comforter shall not come , but if i depart i will send him unto you : for greater is our comfort in christs bodily absence , then wee could have in his bodily presence , wee must not now gaze upon his holy flesh , but the blessed merit of it . if wee should alwayes corporally see , wee could not spiritually beleeve , saith augustine . now christ hath carried our flesh to heaven , and opened the way by his flesh to our flesh ; in our flesh makes requests and prepareth places for us , and supplies that comfort in the meane while by sending out his spirit to glad our hearts . . this commeth to passe by christs effectuall and powerfull prayer : ioh. . . i will pray the father , and he shall send you another comforter , that he may abide with you for ever . now he was heard in all things , ioh. . . but for whom prayeth he ? answ. first , for the apostles , and then for those that keepe the word , and beleeve , ioh. . . he prayeth not for the world , verse . and for what prayeth he ? answ. for a spirit whom the world knoweth not , neither can receive , but the elect know him : for ye know him , for he dwelleth in you , and shall be with you all , ioh. . . . the manifest accomplishment both of the promise and prayer , proveth , that the regenerate have the spirit of christ in them : gal. . . and because ye are sonnes , god hath sent forth the spirit of his sonne into your hearts , which cryeth abba , father . christs intercession is not a forcelesse prayer ; but according to his promise he sends out the spirit : which sending forth is not by change of place , but by manifesting his operation , in the gifts of illumination , faith , regeneration , heavenly life , sense and motion : and for the most part they are never more comforted , than when they are most afflicted , which argueth a spirituall and inward comforter , whose joy the world cannot take away . this puts beleevers in minde of their honourable and happy estate , who are become temples of the holy ghost , who never comes but with a full horne and hand of blessing . the centurion thought himselfe unworthy , that christ in his base estate should come in his house : how much more unworthy are wee , that this spirit of glory should come into our hearts ? see hereby what account is to be made of a poore christian : let his outside be never so base , yet he is so glorious within as god himselfe delights to dwell in him : as we make much even of a wooden coffer that is filled with golde , and pearles , and precious things . and if wee make so much of a man that beares about him a reasonable soule , and because hee hath gods image on him ; how much more should we make of a christian , because of gods spirit ? what a shame is it to thinke highly of a man for land in the field , for oxen in his stall , for money in his chest , and not for graces , yea the spirit of god in his heart ? what a heavy judgement hangs over them , who account these the very offscouring of the world ? against whom the very pagans and heathens shall rise up in judgement , who whensoever they spoyled christians , yet spared their temples , because of the honour of god : but these destroy the temples of the holy ghost , and god will destroy them : cor. . . againe , this serves for the comfort of poore christians . art thou contemned ? god hath more honoured thee than the world can disgrace thee . art thou in prison ? behold thou hast the god of liberty with thee , yea in thee . art thou in banishment ? what care where thou dwellest , while god dwells in thee ? what comfort canst thou want while the comforter dwells in thy heart ? doest thou feare falling away ? be not dismayed , the spirit of god in thy heart will never shift his dwelling ; he shall dwell with you for ever . christ commands his disciples , where they finde intertainment , not to shift their host : much lesse will hee ever shift himselfe where once hee enters , but thy heart shall be as the temple was called beth-gnolam , an house of eternity . thirdly , let this teach christians to looke to their hearts , that they may be pure and cleane for so pure a spirit . the uncleane spirit delights in spirituall sluttishnesse ; and many with the harlot provide their bed , and all things deckt for sinne and satan : in one end he findes a gorge of drunkennesse , in another a wardrobe of pride , in another a stewes of uncleannesse ; and there he inhabiteth and solaceth himselfe . but gods spirit is most pure ; and although he will dwell in a poore and homely house , yet it must be pure and cleanly . let us therefore honour this guest with the best roome , and fit our hearts for him ; let us wash this roome with teares , sweepe it with repentance , beautifie it with holinesse , perfume it with prayers , decke it with vertues , and hang it with sincerity : feare not to make it too pure , or holy , care not for the scoffes of precisenesse . when a great embassadour is sent from a strange country , what care is taken to provide him a fit house , and to decke it with fit stuffe beseeming so great a personage ? now the holy spirit is sent as an embassadour from the great god to thee : then prepare thy heart for him , sweepe out carnall desires and lusts , fill it with good cogitations , that it may yeeld him fit entertainment and contentment . lastly , this teacheth men to examine their sonneshippe by the presence of the spirit with them : for as the presence of the soule discovereth it selfe by the life , so by the life of god and christ is the presence of the spirit discovered . many men , while they trade in sinne , wallow in lusts , and become voluntaries to lusts , of swearing , railing , drinking , or any foule sinne , ( under the reigne of which they are bondslaves ) will yet stoutly pleade for themselves , alas , we are flesh and blood , and what can we doe ? but know ( silly man ) know , that flesh and blood shall not inherit the kingdome of god : thou must be more than flesh and blood , or thou art none of gods : for , if any man have not the spirit of christ , the same is none of his . thou maist as well say , thou art no childe of god ; for , if yee be sonnes , hee sends his spirit into your hearts , gal. . . if of christs body , you have christs spirit : deny thy selfe a christian , if sinne must reigne . but to returne to the chiefe intent of this use , none we see can be assured he is the child of god , but by the presence of the spirit . quest. how shal i know that god hath given mee the spirit of adoption ? answ. this question is very necessary , though some thinke they cannot know their sonneship , others that they neede not , and so neglect it . for the possibility hereof : as hee that hath life in him , knoweth hee hath life , because he can stirre , feele , move , walke and goe , so here also . and as for the necessity of it , marke what the apostle saith , cor. . . know yee not that christ is in you , ( namely by his spirit ) unlesse ye be reprobates ? now the markes of the spirits dwelling with us are most of them inward , not discerned by outward sence , as the soule in the body is not seene , or felt , but discovered by the effects and operations . the first is conviction : ioh. . . when the spirit shall come , hee will reproove the world of sinne . and the spirit of god rebukes sinne in us , by working in us , . sence , . sorrow for sinne , . an earnest desire of mercy , . a loathing and leaving of sinne : all which we may see in those converts , acts . . when once the spirit came , they were pricked in their hearts , and said , oh what shall we doe to be saved ? the second is subjection , for the spirit dwells , that is , not onely abides , but rules and commands , and governes as the master of the house ; and notwithstanding the presence of the flesh , still the spirit hath the upper hand : therefore wee must submit our selves to this great housholder ; here must be agreement in mindes and wills : for if an house be divided against it selfe it cannot stand . cor. . . the worke of the spirit is , to cast downe high things exalted against grace , and to bring every thought into the obedience of christ : by working selfe-deniall , and a willingnesse to undertake whatsoever the word suggests , and a constant delight in the law of god. the third is direction , ier. . . the spirit of god writes the law in the hearts of beleevers , and so brings in a new light , and yet more , iohn . . hee shall leade you into all truth : hee saith not onely , this is the way , but walke in it , isa. . . this note the apostle give us , rom. . . as many as are led by the spirit of god , they are the sonnes of god : implying , that we are as blinde men before conversion , and afterward as children , both having neede to be led . the fourth is sanctification , and new creation : cor. . . now you are sanctified by the spirit of our god : both enabling you by mortification to hate evill , and quickning you to love that which is good , which love is made manifest , by the fruits of the spirit : both are put together , gal. . . walke in the spirit , and yee shall not fulfill the lusts of the flesh the fifth is sound consolation ; for hee is the comforter : wayes . . sealing up our adoption and salvation : rom. . , . therefore called the seale or earnest confirming the whole bargaine . . strengthening in temptation , and spirituall combate ; for the spirit of god takes our part in the strife betweene the flesh and the spirit . . comforting in affliction , by peace of conscience , and joy in the holy ghost , which made the martyrs invincible . the sixth is supplication : for hee is called the spirit of supplication , zech. . . and makes us cry abba , father , gal. . . because , . hee makes us see our misery : . he gives us sound knowledge of the excellency of god , and his mercies , which maketh us fervent in prayer : . hee lets us see god appeased toward us in his sonne : . he propounds the truth of god in his promise , who hath said , hee will heare us : and . the merit of christs intercession , to whom the father denieth nothing . by these notes examine thy selfe . so much for the first doctrine : we come now to the second , which is , that , those that have the spirit of god , must be carefull not to quench it . the text implies , that in the best the spirit is subject to be quenched , where it shines brightest ; and in the meanest and poorest christian of the weakest grace much more : a small sparke of fire is easily quenched , and will decay , if it be not blowne up and preserved : and the apostle exhorteth all , heb. . . let no man fall from the grace of god : no man , rich nor poore in grace , high or low ; no man , not the hypocrite , who shall fall from all grace , nor the sound christian , who may fall from many degrees , and much comfort , but is preserved from falling by the feare of falling , and a care not to fall : for god susteines him inwardly by his preserving grace , and outwardly by the word preventing security . therefore revel . . . that thou hast already , holde fast till i come . and cor. . . let him that thinketh hee standeth take heede lest hee fall . all which sheweth that the state of grace is lubricus ad lapsum , that is , slippery , and in danger of falling . first , the spirit comes not ( wee say ) with a wet finger , nor without labour and desire ; he is not powred but upon thirsty grounds , nor obtained without much sorrow , mortification , and cleansing of the heart ; he will not dwell in a sty , nor set up his temple in the denne of a darke and deceitfull heart . now when a man hath with such difficulty got the spirit into his soule , shall he by quenching him lose his labour ? suffer so many things in vaine ? and suddenly cast downe , what hee hath beene so long a setting up ? shall he be so foolish as to begin in the spirit , and end in the flesh , gal. . ? secondly , the spirit of god with his graces , are the earnest of our salvation . cor. . . the pledge of our inheritance : ephes. . . the chiefe witnesse with our spirits that wee are the children of god , rom. . . by which we call god abba , father . yea he is that holy spirit , both in his nature , being the fountaine of holinesse , and in his effect , making us holy , by whom wee are sealed to the day of our redemption . this is a metaphor taken from merchants , who having bought some choyce commodities , doe seale them for their owne , to know them againe : so the lord by his spirit sealeth his owne , both to distinguish them from others , and to set them apart as his owne ; and also to make their election firme and sure , by setting his owne seale and image upon them . shall we then quench this spirit , who alone preserveth our holinesse , peace , comfort , boldnesse with god , and assurance of our owne salvation . thirdly , to quench the spirit is farre more damnable than to want him altogether : for this is apostasie , than which nothing doth more provoke the vengeance of god against men . heb. . . if we sinne willingly after we have received the knowledge of the truth , there remaines no more sacrifice for sinne , but a fearefull expectation of judgement , &c. and this the godly themselves can justifie , what torture they have in their soules , when they have in part quenched the spirit : as david roared day and night , and his bones consumed , psal. . , . and peter went out and wept bitterly , matth. . ult . and such as now let no sorrow come neere them for their relapses , shall finde the more behinde . fourthly , of all falls , the fall from grace is most wofull : . in regard of the good things which are lost , even the most precious graces of faith , love , joy , hope , to which all earthly wealth is not comparable . . in regard of the losse and ruine of the soule , in such as quite fall away from grace received ; which is the best thing a man hath : and what recompence shall hee give for his lost soule ? for a man to fall with a milstone about his necke into the bottome of the sea , were an easier fall , ( saith our saviour ) than thus to fall . . in regard of the wofull and miserable change in the soule of gods owne childe , who but in part quencheth this blessed spirit : as appeareth in these instances . . change. whereas the spirit of god was the soule , and life , and joy of the soule ; now being quenched but in part , he withdrawes himselfe and his presence , yea the joy and comfort of his presence , that a man shall thinke him quite gone : and the joy which upheld the heart in all estates , shall now be so cleare gone as if it had never bin there . david found this change after his sinne : psal. . . create in mee a cleane heart , o god , and renew a right spirit within mee : therefore in this sence the spirit was gone : againe , restore mee to the joy of thy salvation ; therefore that also was gone . . change. insteed of the power and efficacy of grace , all is in a wane , and goeth backward ; the spirit of prayer ceaseth , the first love is fallen from ; zeale decayes ; watchfulnesse is remitted ; conscience is cast asleepe ; the ayde of the spirit greatly lost : which when david discerned , hee prayed thus : oh stablish mee with thy free spirit : verse . . change. gods children shall finde , that the spirit once quenched , in stead of the lively practise of piety formerly upheld , they are given over to their owne corruptions , to commit grosse sinnes , which even many civill men would not commit . what fearefull sinnes did david moyle himselfe in , when the spirit withdrew himselfe ? the sinnes of adultery , carnall pollicy , and shifting out of one sinne into another , and falling from evill to worse ? how was peter given up to lying , swearing , and forswearing for the time , that a iew might have beene ashamed on him , notwithstanding all his former holinesse and gracious confession ? . change. whereas the spirit being cherished , there was a continuall feast in the soule , and unspeakable glorious joy , now being in part quenched , hee brings a racke into the conscience of gods childe , and that conscience which before excused and justified , now accuseth and terrifieth : the burden of which is so heavie , as all the mountaines of the world are light in comparison . these terrours of conscience were the deepes , out of which david ( even hopelesse , and almost swallowed in the pit of despaire ) cryed to the lord , psal. . . . change. even the child of god quenching his spirit shall feele the smart and shame of his sinne , which shall pursue him , and vexe him , and hee shall know what it is to exasperate the spirit . davids childe shall dye , his daughter shall be defloured , ammon shall be slaine , his wives ravished by his owne sonne , himselfe driven out of his kingdome by absolom : oh miserable change by quenching the spirit . fifthly , most men have the spirit of god , and some motions ; but great is the difference betweene a godly man and an hypocrite : in the one they are quenched quite , in the other for the most part they are cherished , and at last perfected . as for example : first , hypocrites have knowledge as well as the godly , but they quench it , and fight against it , therefore all good knowledge quite leaves them in the end : but the godly carry their knowledge to heaven with them : therefore the one is compared to the light of the sunne , which lasteth all day , the other is like a flash of lightning , suddenly appearing , and suddenly vanishing . secondly , hypocrites may be grieved for sin , but it is onely and chiefly because of punishment , not because of offence ; and they quench this griefe , not willing to torment themselves before the time : they runne into merry company and turne off sorrow , lest they should disquiet themselves too much with such melancholy : whereas the godly nourish godly sorrow , and never cease sowing in teares , till they reape in joy . thirdly , hypocrites pretend great love to god , but it is for his goodnesse to them , not his goodnesse in himselfe ; for wages , not for service : but they utterly quench this love by the love of the world , or pleasure , or sinne , and being grounded on earthly things , when they faile it failes . if saul love god for his kingdome , when his kingdome failes , his love quaileth too : if iudas love christ for an apostles place , when that place will not holde him with further credit , hee will for gaine betray his master . but the godly love him when he crosseth them , and if he kill them they will trust in him : much water cannot quench their love . fourthly , an hypocrite hath many good motions , the worst man living is not without some : balaam hath good desires , but covetousnesse quencheth them : saul acknowledgeth his sinne , and his sonne david to be better than himselfe , but it was a blaze in straw , suddenly quenched . but the godly , for the most part , goe from motions to resolutions , and so to practise , many practises grow to habits , and so to perseverance . well , is it so ? such as have any assurance that the spirit is in them , must have a speciall watch that they quench him not : then let christians carefully avoid the meanes of quenching the spirit . quest. which be they ? answ. three especially . i. fire is quenched , when it is suffered to die of it selfe : so is the fire of grace quenched , . whē we use not our graces , but let them be idle , neither by them procuring glory to god , nor good to men : as iron , let it be as bright as christall , cast it by in a corner , and not use it , it will grow rusty , and unprofitable ; even so will grace . and the drowsie christian , though indued with good graces , if he waxe idle , his heart shall be like salomons field of the sluggard , all overgrowne with mosse and weedes , which choake the good seede . the health of the body is preserved by exercise , so is the health of the soule by the exercise of grace ; the moth frets the finest garment , when it is not worne , standing water is sooner frozen than the running streame . secondly , as fire dieth of it selfe , when wee prepare not or adde not fit matter for the fewell and feede of it : so suffer wee our graces to decay , when wee neglect such meanes as god hath set apart for the strengthening and confirming of grace : the case being with the soule as with the body , which is in a continuall decay , and needes daily repast , or else it dies . if a man forbeare his ordinary meales , the naturall heate will decay , and vigour , and health , and life , and all : so will the christian , if hee neglect the word , the sacraments , meditation , prayer , watchfulnesse , and the like . thirdly , as fire must needes die of it selfe , when we take away the fewell by which it should be nourished , so is it in the matter of grace : looke into the places where the word hath beene powerfully preached , but is now removed , and see if good things begun be not quite overthrowne , and if ordinarily , and for the general such people be not more profane than any other . many thinke they can walke many dayes without the strength of a sermon : but it was a miracle , that moses fasted forty dayes and forty nights ; and let moses be away but a few dayes , he shall surely finde a calfe made . marke them that absent themselves from the assemblies of gods people , whether they doe not wither or no , and fall by little and little into flat atheisme . if thou keepe not thy watch in the temple , if thou look not to the holy lights and fire , morning and evening , how will the spirit be kept ? will thy graces in so great security be still lively ? while thomas was absent from the company of the apostles , did hee not lose that manifestation of christ , which might have strengthened his weake and tottering faith ? and not so onely , but grew hee not into a peevish infidelity , that hee would not beleeve but upon his owne carnall conditions ? ii. another meanes of quenching the spirit , that is to be avoided , is , when the fire of grace is violently smothered by the contrary . sinne is as water to quench the grace of god , both our owne , and those of others . for our owne sinnes . first , our sinnes of nature doe choake grace ; for our naturall corruption ( which the apostle calls flesh ) doth ever lust against the spirit : and by reason of this there is never a grace of god in us , but it conflicteth , and is conflicted by the contrary extreames , the feare of god , with distrust and presumption ; faith with naturall infidelity , and so the rest . now therefore our naturall corruption must be daily wasted , and mastered , else will it be with us , as a man that rowes against the streame , if hee leave never so little , he is driven twice as farre backe as ever he was . secondly , sinnes in our affections doe marvelously quench the spirit , as the apostle saith , that anger gives advantage to the divell , eph. . , . saul had many good motions , but cherishing his anger against david , hee lost the spirit of god , and was haunted with an evill spirit ; not onely a melancholicke humour , ( as some thinke ) but even an evill angel. so for voluptuousnesse , a lust which while herod cherished , hee lost all his gifts : and covetousnesse in iudas , lost all his gifts together with himselfe . the light of the sunne puts out the light of the fire : and the love of the world puts out the love of god. so for carnall feare , the feare of men , of danger , of losse , &c. it quencheth thousands of good motions , insomuch as men neither by 〈◊〉 , nor yet by night dare come to christ , but 〈◊〉 themselves to be as the cake halfe baked on the hearth , not warmed through . thirdly , sinnes in our speeches , corrupt communication ; vile speeches doe banish and vexe the spirit : eph. . , . let no speech that is corrupt proceede out of your mouthes , and then it followes , grieve not that holy spirit of god. therefore we must keepe our mouth with bit and bridle , and see that our words issue from the spirit of grace , and minister grace to the hearers . fourthly , sinnes in action doe quench the spirit exceedingly : how did david after his sinnes of adultery and murther lose the feeling of the spirit ? for sinne blindeth the minde , hardeneth the heart , and leaveth a blot behinde it . now among all actuall sins , some there bee which more violently quench the spirit than other : as . sinnes that are studied and meditated : which is not a slipping into sinne , but as a pitching of a mans selfe into the sea . a woe is denounced on them that devise wickednesse on their beds , and in the morning practise it . absolom for two yeares together plotted his brothers death , and at last compassed it . how can this but extremely quench the spirit , whose motions all the while are resisted ? . sinnes repeated , doubled , and traded in ; which argues greedinesse and delight in sinne , when men live in an evill course , purposely and constantly . these are as the complicated diseases , seldome cured . how often doe wee see ordinary drunkards , quarrellers , riotous persons left by god and his spirit , and now ruled by the dive●● , and commanded by him to outrages against their owne and other mens lives ? . sinnes against conscience , when gods word stands as an armed man in the conscience , yet for all that the wretched sinner resists the lowd call of gods word ringing in his owne conscience . this is an opposing and a resisting of the spirit , joyned with a wilfulnesse and obstinacy in sinne , notwithstanding all calls to the contrary : these sinnes thrust downe the regiment of the spirit , and therefore david prayeth against them , psal. . . keepe thy servant from presumptuous sinnes , that they prevaile not over mee . so much of our owne sins . the sins of others also are a great meanes to quench the spirit of god. how doth profane company dead the spirit , as peter in the high priests hall ! salomon fell by the company of outlandish wives , and shall we looke to stand where he fell ? the israelites hated the aegyptians , and yet through conversing with them learned their manners . besides , when wee thrust our selves into evill company , we ordinarily say nothing at all , or nothing but what is pleasing unto them ; & by both these means the spirit is grieved and quenched . but especially if they be the sinnes of superiours , sinnes of magistrates , they suddenly infect and fall upon the inferiours ; as sudden raines fall off the hills into the valleyes , and stand there . but especially sinnes of ministers , by preaching seldome , coldly or maliciously ; mens greene wood will not burne without better blowing . as also when their lives are scandalous , what will fire in preaching doe , when a man carries water in his life , and is noted with pride , covetousnesse , contention , drunkennesse , or any such foule lusts ? iii. a speciall meanes of quenching the spirit , which is to be avoyded , is , to grieve the hóly spirit of god , eph. . . now he is grieved foure wayes : . by not preparing , or not preserving our hearts as sweete and holy temples for him ; if we doe not wash , trimme , and perfume our houses , and sweepe out every distastfull thing , and beautifie them in most seemely manner , for so honourable a personage . if an honourable or noble person should vouchsafe to come to a meane mans house , and finde the house sluttish and nasty , annoyed with filthy smells , and every way unprovided , hee would be sorry hee came into such a noysome place , and begin to thinke of departure . so if the holy spirit of god finde our hearts a sinke full of corrupt thoughts , our speeches as noysome and filthy smells , our actions foule and polluted , he is sore grieved , and will not stay . . by shutting up and hardening the heart against the word and workes of god. psal. . . forty yeares long was i vexed in the wildernesse , while they hearkened not to my voyce , nor regarded my wonders . acts . . yee stiffe-necked and uncircumcised of heart , yee have alwayes resisted the holy ghost , even as your fathers . . by not following and fostering his motions : who would not be grieved to see his counsell despised ? nay the contrary counsells of satan himselfe , tending to destruction , to be preferred and wilfully undertaken ? how this drives away the spirit , see prov. . . they would none of my counsell , therefore they shall eate of the fruite of their owne way . . by dishonouring him in his owne temple : can a man indure to be wronged in his owne house ? but so is he , when we give way to lusts , when we follow the sway of corruption , the fashions of the world , and forget the guest that is within , and ought principally to be pleased . also when wee turne his gifts against himselfe , our knowledge to puffe us up , our wisedome to earthlinesse , our zeale against zeale , the word to maintaine our sinne , the sacraments to feede our hypocrisie , and the whole grace of god into wantonnesse . againe , if we must not quench the spirit , then must we observe and carefully mark , not only the presence , but the worke of the spirit , and be able to judge whether he be quenched or no : therefore here i say to every one as saint paul said to timothy , tim. . . neglect not the gift that is given thee . and this observation is of great use : . highly to esteeme the gifts and graces of gods spirit , and keepe them the more carefully . . to be so much the more thankfull for them , seeing they are so freely conferred upon us , as david , psal. . . oh what shall i render to the lord for all his benefits towards mee ! . to binde us to the more care in dispensing them : for the greater our receit is , the greater is our lords expectation . pet. . . let every man as he hath received a gift , minister the same to others as a good steward of the manifold graces of god. . to enable us to make up our accounts , according to the number and measure of our gifts : matth. . . the master observes the number of talents , and the servant that received tenne talents , must bring in according to tenne . quest. how shall i know if the spirit be quenched , or no ? answ. by the application of this observation , thou shalt see whether thou art gone forward or backward , whether thou hast quenched or cherished the spirit . this examination shall be reduced to five particular heads : in respect of . graces , . good motions , . good duties , . sinne , and . the spirits worke on thy affections . first , examine thy selfe in graces received , both for number and measure . . if the spirit in respect of the number of graces be quenched , try thus : if a man make no conscience of some points of doctrine or practise , which heretofore he hath made conscience of , as swearing , usurie , lying , gaming , family-duties , and the like ; now the spirit is quenched : hee is like a man , who being in decay , for matters of the world , doth cast off some of his traine . so also , when a man is not able to feede his understanding and practise , as one ignorant about what he may imploy his head and hands . a tree being in decay withers first at toppe , because it cannot send sappe so farre from home : so is the life of grace knowne to be in decay , if it feede not all the parts of the christian course . or to use our owne metaphor : as an aged man appeares by his head , his white haires shew a decay of naturall heate and moysture : so a christians falling from right understanding , judgement and practise , is as white haires , and argues a decay of spirituall heate and vigour . for preservatives in this case , first consider , that god expects the number of talents committed unto us . secondly , why should wee be like the brute beast , which wants the art of numbering ? why should wee be as the silly bird , that layeth twenty egges , yet take away all but two , she is as well and as painfull for them as for all , and all because she wants numbring ? how can a christian be so simple as to please himselfe as much with few graces as with many ? . in regard of the measure of graces , try thus : if a man waver and stagger in that wherein hee hath beene constant ; still he hath some faith , some zeale , some patience , diligence , and other graces ; but he wants that measure which sometimes he had : now though he have an under measure in all , yet hath he quenched the spirit : even as an olde man is knowne to be decayed , because , though hee have his whole number of parts that ever he had , yet he hath them not in that measure of vigour , as formerly hee had them . for preservatives against this decay , first consider , that the church of ephesus is blamed for falling from her first love , that degree of carefulnes which once she had , rev. . . secondly , consider that we are commanded in the scripture , to adde grace to grace , as dayes are added to our lives , pet. . , . yea in respect of the measure and strength of grace : tim. . . thirdly , this is remarkable , that those , whose hearts have once beene heated with the fire of gods spirit , and afterwards have abated , doe grow more frozen in iniquity than any other ; as water once hot is afterward most colde , and freezeth hardest . secondly , examine thy selfe in regard of good motions : if these be lessened , the spirit is quenched . as for example , when thou hast beene moved to heare the word , and hast neglected it for some vaine pleasure , or some small profit ; or sometime thou hast a motion to leave thy swearing , cursing , lying , usurie , gaming , &c. gods spirit did knocke at the doore of thy heart , but thou didst shut the doore against him , and keptst out that heate which hee would have put into thee ; this is to quench the spirit . take heede lest failing thus in so necessary duties , thou faile of the meanes whereby thou shouldest rise : repent and doe the first workes , or else i will come unto thee quickly , ( saith the lord ) and remove thy candlesticke out of his place , rev. . . and againe , matth. . . i say unto you , the kingdome of god shall be taken from you , and given to a nation that will bring forth the fruites thereof . thirdly , examine thy selfe in regard of good duties : after this manner . . if in stead of fervency in prayer thou findest thy prayer colde , dead , remisse , formall , interrupted with idle and wandering thoughts ; now the spirit is quenched , who makes us cry , and stirres up groanes which are unutterable . . if once comming to the word thou wast wont to finde it sweete , and a word of life unto thee ; but now thou commest with an impenitent heart , a slumbering and a sleepy conscience ; oh , certainly the spirit is now quenched , who is never so sweete and cheerefull as in the word : for he thawes the benummed heart , and makes it burne by opening the scripture . a man in a swone , if rubbing and aqua vitae fetch him not againe , his soule is gone : the same is thy case , if the spirit of god do not revive and quicken thee . . in keeping the lords sabboths , if sometimes thou couldest account thē thy delight , & the most comfortable day of the week ; but now thou formally passest them over ; not altogether hardened , but with colde and heavie motions , in confessing sinne , in petition , in thanksgiving : if thou be slow of heart to beleeve , heare and meditate in the word ; by this know , that the spirit is quenched in thee , who worketh joy and sweetnesse in the heart , while it is in the presence of god , and societies of the saints . . if after the performing of good duties thou hast sometimes found cheerefulnesse , strength , and good assurance ; thy selfe refreshed by them , and better disposed : but now thou findest in thee loathing , or discontentment , no strength , or small comfort , know for a certaine that the spirit is quenched ; some sinne or other is as a cloud hindering the beames of his sweete grace and comfort from thee : psal. . , . i sought the lord yet my sore ranne , and ceased not , my soule refused comfort , i did thinke upon god and was troubled , i prayed , and my spirit was full of anguish : verse . will hee absent himselfe for ever ? and will he be favourable no more ? consider here what a dead carkasse is without the soule , and so is all our service without the spirit . fourthly , examine thy selfe in respect of sinne , thus : . if some sinne which was of great burden and weight in thy estimation , doe now seeme lesse , and lesse dangerous ; if sometimes thou couldest not be comforted in the sence of sinne , and the same sinne now move thee nothing at all : thou couldst not abide cursed speaking in others , now thou fallest to it thy selfe ; thou couldst not away with idle and gracelesse companions , now thou canst : now hast thou quenched the spirit . . if thou be apt to rush into sinne once conquered , thy strength is abated . . if thou be unwilling to heare any of thy sinnes reproved , the spirit is quenced , because he rebuketh sinne . . if the word and rodde preserve thee not from sinne , the spirit is not present in thee . . if after sinne committed thou doest not more hate it and sorrow for it , than before thou lovedst it , and rejoycedst in it ; if thou hast not a more constant care to avoid sinne than before , yea if thou hast not a greater zeale in doing good ; know for a certaine , that some sinne in thee or other is as water cast upon the spirit . fifthly , and lastly , examine thy selfe concerning the worke of gods spirit on thy affections , thus : if thy love of heavenly things be abated , or be more to earth than to heaven ; if thy joy be troubled ; if thy conscience be perplexed with accusations : if there be in thee an excessive feare of death , or the like : certainly the spirit is now quenched , looke well unto it . object . alas ! i have found my affections more fiery than now they be , i have had a great measure of zeale for god , much indignation against sinne , fervent affection in gods service , joy in god , comfort in my selfe , and in good duties ; but now it is not so with me , i could never attaine the like affections as at first : what may i thinke of my selfe ? answ. we must wisely distinguish of the diffusing of grace , from the decaying of it . in earthly marriage , love will be more vehement at first , because lesse diffused , but afterward is rather more extended than languishing : so it is in the heate of grace . but how may i know it ? thus : . if thou be displeased that thou canst not get thy heart to the highest pitch of delight in grace . . if thou still hungrest after grace , and a further measure , as one that hath tasted hony desireth more : so having tasted of the spirit , doest earnestly desire a greater measure of it . . stickest thou to the meanes , in publicke and in private , and wilt not be driven off , still lying at the poole where the spirit mooveth ? then discourage not thy selfe , but goe on comfortably , this small affection toward the lord , and his grace , be it but as a graine of mustard seed , it shall outgrow all choke weedes , and master and kill whatsoever affections would overtop it . so much for the second use . thirdly , seeing negative precepts include the affirmative , every christian must hence be stirred up , to stirre up the gift of god that is in him , and not suffer it to decay : tim. . . a fit lesson even for timothy himselfe . for first , the spirit is ever working something in gods children worthy the stirring up : he is no where idle , but still beautifying & perfecting his own dwelling . . every christian hath some graces to stirre up ; else were there no difference betweene him and a naturall man who wants the spirit . . no christian hath any grace so perfect but it needes stirring up : where growth is there is no perfection . . without stirring the fire dies , & so the spirit ; for which cause the apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blow up . quest. what meanes may wee use to blow up the spirit ? answ. . the word of god in the publicke and private use of it . first , the preaching of the word , as it begets , so it nourisheth grace : the ministry is instituted , and gifts given to men , not onely to lay to foundation of our happinesse , but to build us up till we meet together in a perfect body , ephes. . , , . naturall food strengthens the body by the daily use of it , & spiritual food strengthens the soule by the continuall use of it . those that say they know as much as they neede , or as much as the preacher can tell thē ; never truly saw their great weaknesse : for let any good conscience say , if it neede not the word continually . david , a man of singular grace , yet lay fouly in his sinnes till nathan came and stirred him , saying , thou art the man. despise prophecy , and quench the spirit ; where vision faileth , grace perisheth . secondly , the word must be privately read and conversed in , for such is the excellency and power of it , that it transformes the minde conversant in it unto it selfe , and to be affected as the pen-men were , holily and graciously . besides , it begets and furthers found judgement ; whereas others erre , not knowing the scriptures : and it stirres up good affections and gracious desires . againe , the word must be meditated on in private , without which , hearing and reading are to little purpose . psal. . . blessed is the man that meditates in the law of the lord continually . and here is mutuall helpe ; for , hearing and reading doe feede meditation , and meditation doth fasten them : why else hath god given man a reasonable soule , but to meditate upon his word and workes ? or why else hath he set apart a whole day in seaven , especially for meditation , if it were not a notable meanes to excite grace ? or why else did our lord take all occasions from the workes of god , to teach and instruct us , but for our example , that we should tread in his holy steppes ? we see the first meanes . . the sacraments were instituted to strengthen our faith , which in it selfe is weake , and to keepe in continuall memory the covenant betweene god and us , with the meanes thereof : yea the very preparation to them includeth a speciall meanes of stirring up our graces , of repentance , of renewing our faith , of obedience , thankfulnesse , and all the meanes of growth in the covenant . and much more strength doth a good heart finde in the celebration of them . therefore to forbeare them of contempt , argues no member of christ : and of negligence to forbeare is to cast ones selfe into the judgement of god. . prayer sets all graces on worke : as faith in gods promises , charity toward our brethren , hope which lookes for the performance of that we pray for ; humility in confession of sinnes , and sense of wants ; thankfulnesse for supplies , and leave to pray : and by exercise in prayer wee get the spirit of prayer : luke . . our father will not deny his spirit to them that aske him . . company , or commerce with the godly , doth exceedingly sharpen our graces . one candle lights another , and one sticke of fire kindles another . a lesser sticke may kindle a billet : so the strongest christian may receive furtherance from the weakest . paul himselfe might be comforted by the romanes , chap. . . and when silas came , paul burned in the spirit . but how can one coale alone by it selfe keepe it selfe glowing ? yea evill men have become better for good mens company : saul himselfe among the prophets will prophecie . and shall the wicked in their companies abet and further one another in evill , and shal not good men in good ? . observe the first motions of gods spirit , and the ayme of god in his wayes with us , and follow them . for the first the prodigall sonne is a good example : he had a motion and good inspiration , he remembred the estate that he was in , and the estate that he had beene in , and the estate of his fathers house ; and in no case suffers this motion to die , but followes it , surely i will starve here no longer , but resolves to goe to his father and goes . many kill good motions in the rise of them : many follow them to purposes and resolutions , but there they die ; few follow them to practise . so in gods wayes with our selves : if he make our estates prosperous , and advance us in the world above others , what is his ayme but that we should be eminent instruments of his glory ? many purpose when they come into great places of magistracy , or any preferment , to doe much good every way , but they suffer this purpose to die , and never follow their resolution unto execution . so what is the ayme of god in crosses and tryalls , but to excite and exercise our graces ? which while we suffer to lie still , god takes us in hand , and mooves us , and shakes us by the north winde of afflictions to blow our ashes and dust from us . therefore in every trouble let us follow this ayme of god , and make account that every of them is the lords bellowes to blow up our graces : so shall our afflictions , yea our sinnes themselves bee as the smithes water on coales to heate us the more . . let us exercise diligently our generall calling of christians . in our selves let us practise piety , and keepe on worke the grace received ; for the lord recompenceth the practise of grace with the increase of grace : no man used his talent but with gaine . and to others let us exercise friendly admonition , exhortation , reprehension , and loving chastisement of such as are under our charge . for first , every christian is a debter to every one , and all gifts are given for the body . secondly , the nature of grace is as fire , which will fasten and kindle where ever it can find matter . thirdly , the recompence shall be much increase , as the meale in the barrell , and the oyle in the cruse , the more spent the more increased . the speciall calling also feedes all graces , and calls for the practise of them , as of piety , and justice , patience , and charity , and the rest ; yea is indeed a schoole of all vertues . . propound wee still to our selves an higher pitch , and a further degree of grace than as yet we have attained , consider how farre wee are short of perfection . thus did paul stirre up himselfe , phil. . . i forget those things which are behinde , and reach forth to those things which are before , &c. men are never rich enough ( they think ) have never money enough , so long as any are before them , this makes them bestirre themselves to gather still : but a little grace is enough , yea a small measure is thought excesse and too much . the pharisy lookes to such as in his conceit are behinde him , and then hee is not such a one , or such a one . but we must set before us the best examples ; and to imitate the best things in the best men : and not onely men , but the apostle propounds to the church the example of christ that unerring patterne : heb. . . now to stirre us up both to avoid the meanes of quenching the spirit , and to use the meanes of quickning the spirit , . let us consider , that we must be countable for all our graces , and all the meanes of grace : our master is an hard man , and in the day of account will not call onely for his owne , but for the whole tale and number : and the evill servant , that brought the owne talent , but not the number , was condemned . therefore neglect no meanes of well-doing . . cherish the spirit and his graces for the blessings hee brings with him , even all the fruites of the spirit , illumination , consolation , holinesse , happinesse . if while the arke was in obed-edoms house , he was blessed for it , which was but a signe of gods presence ; how much more blessed shall that heart be , that entertaines himselfe ? cheare the spirit in thy heart , and he will cheare thee . . whosoever will vexe the spirit , the spirit will vexe him . if the hypocrite quench him , and grieve him , he utterly departs and leaves , and gives over that party unto death . sam. . . the good spirit went , and the evill spirit came upon saul : and the divell entred into iudas . of them that by apostasie so farre provoke the lord , it is most true , their latter end is worse than their beginning : better for them they had beene heathens , yea dogges ; better for them that the spirit had never given them the least common grace , better they had never knowne the way of truth and righteousnesse , pet. . . and if the godly quench him by security , or any sinne , hee will hide himselfe till they know what they have done . object . what matter ? he will come againe if i be gods : no great harme if he goe for a while . answ. . thou maist deceive thy selfe in thy reckoning , and thinke he dwells in thee as one of the elect , when he is in thee but in some common graces : and then he goes quite away at length , and never comes any more : and likely it is , that thou art such an one , in whom this deceit discovers it selfe , who canst be content he absent himselfe : when as david prayed , lord , take not thy holy spirit from mee , psal. . . . suppose he will come againe to thee that art the lords , yet hee will not come againe so freely , but thou shalt know to thy cost what thou hadst , and what thou hast lost ; and shalt shed teares , and sigh , and cry , and learne how to prise him before he come againe : see cant. . . . . perhaps hee will neuer come with that abundant blessing as hee did before , and thou shalt never attaine thy first love , thy first joy , and the comfort thou once hadst ; yea thou maist passe all thy daies in griefe to see how much thou wantest of thy selfe , and to consider of thy decayes . therfore deceive not thy selfe , watch thy heart to receive and entertaine the good spirit whilest thou hast him , lest he depart in displeasure ; and thou be left to lament thy losse . verse . despise not prophecie . the coherence of these words with the former is this : the spirit of god and his graces are continued and cherished in the hearts of beleevers by the meanes of prophecy ; therfore if you would not have the spirit quenched , you must not despise prophecy . to finde out the meaning hereof consider these two things : . what prophecy is . . what it is not to despise it . i. prophecy in scripture is used both in a strict and in a large sense . in a strict sense it is used for prediction or foretelling of things to come : of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to foretell . so those holy penne-men of scripture are called prophets , pet. . . and philips foure daughters , prophetisses : acts . . in a large sense prophecy is taken for the interpretation of the word of god , and the holy scriptures . and this is a gift of the holy spirit , enabling men to expound prophecies concerning christ , and to interpret , and apply the writings of the prophets and apostles . thus the word is taken , rom. . . having prophecy let us prophecy according to the analogy of faith . and ephes. . . christ ascending into heaven , gave some to be prophets : speaking of evangelicall ministers . this latter prophecy , being here meant , hath two parts , preaching and prayer : for every prophet is partly the voice of god to the people ; and partly the peoples voice unto god : god said of abraham , gen. . . give the man his wife againe , and hee will pray for thee ; for hee is a prophet . and both of them are joyned together , cor. . . both these parts of prophecy are here meant , especially the former , which hath two parts : first , teaching , which stands in right interpreting of scripture , giving the right sense , raising sound doctrines , and beating downe contrary errours . secondly , exhorting , which is the applying of doctrines to the use of edification and consolation . these were distinguished in the primative church into seuerall offices , of doctors and pastors , because of the abundant gifts then given , and the indistinct multitude of beleevers , not brought into distinct congregations : but now for the most part they are confounded into one . for the proofe of these parts of prophecy see , cor. . . he that prophecieth , speaketh to men , for edification , for exhortation and consolation . ii. to despise , is not onely openly to contemne preaching and publike prayers , but lightly to regard , or carelesly to heare the word : for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies basely to account of a thing , and esteeme it nothing worth , and of no reckoning ; which indeede is all one with despising it . and the apostle intendeth when he saith ( despise not ) that they should not onely not loath and contemne the word , but honour it , highly esteeme it , heartily love it , yea sincerely follow it . so the children are said to despise the counsell of their parents , when they doe not follow it . for thus the phrase ( not to despise ) is used in scripture : psal. . . a broken and a contrite heart , o lord , thou wilt not despise , that is , highly esteeme , value at a high prise and rate : in such speeches ( by a meiosis ) lesse being spoken than meant . christian men and women must not onely not despise , but conscionably embrace the preaching and ministery of the word . cor. . . . above all other speciall gifts desire and esteeme prophecying . prov. . , . heare instruction , and be wise , refuse it not : blessed is the man that heareth me , watching daily at my gates , and giving attendance at the posts of my doores . one reason hereof is in the text : by faithfull preaching , the spirit , and his graces , and motions are quickned and cherished , as by it they are begun and continued . . the ministery is the chariot of the spirit , whereby he rides gloriously into the hearts of the elect . acts . . while peter spake , the holy ghost fell upon them which heard his words . . prophecy is that which inciteth and provoketh us in our dulnesse , and quickens us to the faithfull imployment of such gifts as are given us by the spirit . eccles. . . the words of the wise are like goades , and nailes , fastened by the masters of assemblies : as goades , to pricke us forward when wee grow dull and sloathfull in the practise of piety and vertue ; and as nailes , to fasten us to the sound love and obedience of the truth , when we grow either wavering , weake , or weary ; for so the apostles by preaching confirmed the disciples at antioch , acts . . so ieremy calls the word of the lord a fire shut up in his bones , which warme and heates our colde and frozen hearts , and quickens our graces ; as the two disciples , whose hearts glowed in them while christ opened to them the scriptures . . prophecy is powerfull for edification in the knowledge of god and iesus christ , in faith , in godlinesse , love , zeale , repentance , newnesse of life , and all the heavenly vertues . for exhortation , which containes admonition and reprehension ; both which are speciall good meanes to awake and quicken us , when coldnesse and carelesnesse creepe on us . and for consolation , for seeing it is the portion of the saints , by many tribulations to enter into the kingdome , they have great and continuall neede of matter of comfort and strength , the which being onely to be had from the conduits of comfort in the scriptures , and from the gracious promises conteined therein ; what a forcible argument is this to make us highly esteeme , and joyfully embrace so gracious a meanes , not onely of instruction , but of strong consolation ! . the gift of prophecy and faithfull preaching is that precious gift which our lord iesus , when he left the world , bestowed on his church , eph. . . for the gathering together of the saints , for the worke of the ministery , for the building up of the body of christ. now with what safety can any man despise so great a gift of so deare a friend , which hee was so carefull at his last departure to commend to his friends ; to so gracious a purpose and end , as to gather them from under the wrath of god , and from the dispersed and lost estate of the world ? whereas without vision or prophecy people are lost , or ( as the word is ) naked , exposed to gods wrath and their owne perdition : prov. . . nay more ; the lord in this one gift offers a whole mint of mercy to be divided among beleevers . he offers us life of grace in it ; and therefore it is called the word of life : and the word of grace , ioh. . . the word that i speake unto you is spirit and life . he offers us light of grace and glory , without the shine of which glorious light of the gospell , men sit in darkenesse and shadow of death ; having their understanding darkned , and strangers to the life of god through the ignorance that is in them . hee offers by it grace and peace , with himselfe , and in our owne consciences , and therefore it is called a ministery of reconciliation , and the gospell of peace , whereby god through us beseecheth men to be reconciled : cor. . . he offereth us faith by this gift of prophecy , this being the ordinary meanes by which we attaine that precious gift of gifts : rom. . . without hearing , no faith . rom. . . the word of faith which wee preach . lastly , he offereth us by it , the end of our faith , even the salvation of our soules , pet. . . and therefore it is called a word of salvation , acts . . now what great and unspeakable wickednesse were it to despise so great salvation , to despise the word of life , of grace , of light , of peace , of faith , and the end of it which is salvation ? for it is the ingraffed word , able to save soules : iam. . . . manifold is the evill that overtakes a despiser of prophecy : . he is destitute of the spirit , who hath no being , no delight to be there ; as the connexion of the precepts witnesseth . . prophecy being neglected , piety is lost , and men prove profane persons : this was a brand of esaus profanesse , that hee cared more for a meales meate , than he did for the blessing , heb. . . . despise thou prophecy , thy prayer shall be despised , and all thy service is abominable : prov. . . and chap. . . because i have cryed ( saith the lord ) and yee would not heare , yee shall cry and not be heard . . it ties and fastens sinne on men , yea and heapes up judgement ; for first , it nourisheth ignorance , a maine supporter of satans kingdome : secondly , it resisteth faith , by refusing the onely and ordinary meanes of it : thirdly , it barreth out repentance , because this is the meanes of our regeneraration , and change of heart and life : fourthly , it makes sinne farre more sinfull , because here is a refusall of mercy and grace offered by prophecy : ioh. . if i had not come and spoken , they had not sinned ; but now they have no cloake for their sinne . fifthly , the refusall of prophecy provoketh the lord to give up men to vile affections , to worke all uncleannesse with greedinesse , because they received not the love of the truth , that they might be saved , thess. . . lastly , it tyes on judgement as fast as sinne , and wraps the despiser in the curse of god : heb. . . how shall we escape , if we neglect , ( much more ) despise so great salvation . consider the threatnings , acts . . beholde ye despisers , and wonder , and vanish away : beholde , i will worke a worke in your dayes which a man would not beleeve for the terrour of it : out of habak . . . this serves to reproove , . anabaptists and enthusiasts , who pretend the spirit , and despise prophecy ; they have the spirit to guide them , and therefore neede no preaching . . those profane atheists at home , who despising the spirit of grace , and the word of grace , live as without god in the world . many who have iacobs voice , professe in word better things , yet prize the preaching of christ as a thing of nought . it is better to be casting up some account , or reading some history , or walking in the fields , or visiting some friends , or perhaps going to a play , than to a sermon . are these the sonnes of abraham , or the sonnes of god , and not rather the profane sonnes of profane esau ? what can hee tell me ( saith one ) which i know not ? as if thy knowledge could priviledge thee to despise prophecy . and what thinkest thou ? these thessalonians had knowledge as well as thou , for they were taught of god , thess. . . yet must not they despise prophecy , and wilt thou despise it ? we see not ( saith another ) but that all this preaching doth breede barrennesse , as an immoderate raine , and brings preaching into contempt : as if the abundance of prophecying did priviledge the profane heart to despise it . the israelites made just such another reason , oh wee have nothing but mannah , mannah , and our soule is weary of this mannah , and yet by their owne confession , if they loathe this mannah , they must have nothing else to live by , they shall surely die , and their blood be upon them . object . wee see not that this preaching doth any thing but breede contention among preachers and hearers . answ. as if , because a bad stomacke turnes wholsome meate into bad humours , therefore good meate must be despised : and because mans nature ( spider-like ) turnes wholsome doctrine into poyson , therefore wholsome doctrine may be despised . many other allegations the divell puts into the mindes and mouthes of men , against prophecy , because he knowes by preaching , his kingdome falls like lightening , luk. . . but those that feare the lord will abhorre them . . others are reprooved , who can be content to heare the word read , and thinke themselves in good case if they can reade the word , or good bookes at home , but despise prophecy and interpretation : which what else is it but to reject gods wisedome in his owne meanes , who hath set us apart to pray men in christs stead to be reconciled to god ? the conversion of men was never committed to mens owne private reading , no nor to the ministery of angels ; no nor christ himselfe , undertooke to convert the world , by his owne industry , but left his disciples to doe greater things than himselfe : ioh. . . contemne gods meanes , and thy owne shall never succeede . besides , will not any say , that hee understands better by interpretation of things , than by bare reading ? yes , any but grosse malice , and wilfulnesse . . others will heare the word , not read onely but preached , and yet despise prophecy , because they despise the practise of that they heare ; as herod . that which a man cares not to keepe , hee despiseth . blessed are they that heare the word of god , and keepe it , and doe it . therefore beware of despising prophecy , and of receiving the grace of god in vaine , cor. . . but rather heartily and sincerely embrace it . meanes . . labour to see the necessity of it , being the power of god to salvation , rom. . . and a principall ordinance of his to reveale the great mysteries of salvation , which thou canst never understand without a teacher . . make conscience of hearing the word often : pet. . . as new-borne babes , feeling their want , would sucke every houre of the day and night . esteeme it with mary , the one thing necessary . . attend at the gates of wisdomes house , prov. . . it was the praise of these thessalonians , that they heard the word with all readinesse , act. . . and a great worke of god in lydia , chap. . . the lord opened her heart , to attend to the words of the apostles . . rejoyce in it as the iaylor , act. . . hee rejoyced that hee and all the household beleeved . and the wise merchant went away rejoycing . not to delight in the word , is to despise it : ierem. . . beholde the word of god is to them a reproach , why ? they have no delight in it . . if thou wouldest not despise prophecy , despise not prophets : this were to despise christ himselfe ; for , hee that despiseth you despiseth mee , luk. . . but have them in singular love for their workes sake , as our spirituall fathers begetting us unto christ. wee see how the prophets of the olde testament were esteemed even of kings themselves ; as ioash , though a wicked king , finding elisha ready to die , fell on his face , and wept , and cried , my father , my father , the horsemen of israel and the chariots thereof , king ▪ . . and shall not beleevers in the new testament honour the prophets of the new testament , who as good lampes consume themselves to give others light ? but alas ! the calling of prophecying it is like christ himselfe , who was like a withered branch , and a roote in a dry ground , no beauty , no favour to desire it , the carnall man sees no good in it ; notwithstanding christ hath magnified it in his owne person . such are cleerely convinced to despise prophecying , what ever they say to the contrary . and much more those , who like saul can let his speare fly at david , while hee playes on his harpe to solace and comfort him , and drive the evill spirit from him . they can cast darts of reproach and slander , and shoote arrowes of malice and violence , while the prophets of the lord play on this heavenly harpe , to drive the evill spirit away out of the hearts of men . verse . try all things : hold that which is good . this precept is aptly knit to the former ; we must not despise prophecy , but yet we must not receive and beleeve every prophecy and doctrine which we heare , but first diligently and with judgement try what we heare , and proving it to be good and sound , strongly holde and maintaine it , and reject whatsoever is contrary thereunto . [ try all things . ] here are three things considerable . . the action : try. . the object : things . . the extent : all things . to understand the precept , consider these foure particulars . . what it is to try . . what are the things to be tryed . . who must try them . . by what rule they must be tryed . for the first : the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from goldsmithes , who try and prove their mettalls ; and they prove them two wayes , or for two ends : . by the fire , to separate and consume the drosse : . by the touch-stone , to discerne good mettalls from counterfeit . this later is here enjoyned , that we should not hand over-head take doctrines and courses up upon mans word , but first try them by the touch-stone whether they will hold touch , and by this meanes finde out what is good , and what is evill , what is true and what is false , what is currant and what is counterfeit , either in doctrines or manners , to embrace and holde the one , to eschew and abstaine from the other . there is a tryall of all things by fire also : but it is not of christians here , but of christ himselfe hereafter ; of which the apostle speakes , cor. . . the fire shall try every mans worke of what it is . for the second : the object , or what things are to be tryed ; all things . quest. what ? may we try as adam did the forbidden tree as well as the tree of life ? or would our apostle have us try with salomon , mirth and laughter , wisdome and folly , eccles. . ? the former whereof by tryall he found but madnesse , and the latter but vanity ? or in matter of doctrine , would hee have us runne through all sects and religions , as an hereticke ( confuted by iunius ) confessed he had beene with iewes , arians , mahometans , and such sects , that at length he might finde the truth among them : which is ( as he saith ) viam per avia investigare , and to seeke truth by wandring through all sorts of errours . are all things to be tried without restraint or limitation ? answ. this generall or universall particle all is to be restrained to the matter in hand ; despise not prophecy , but yet be not so light and rashly credulous , to receive and beleeve whatsoever doctrine yee heare ; but try and examine all doctrines which are propounded for truth , whether they concerne matter of faith or of manners , that ye may receive that which is sound and reject the contrary . quest. . what ? must all doctrines be tryed ? what if the chiefe doctours and pastours of the church enjoyne us to holde this or that point ? is that lyable to examination ? answ. . the priests in the law might not determine and judge of cases as they list , but according to the law , deut. . , , . . if they were partiall in the law , yet the people might not depart from the wayes of sincere truth , mal. . . . true it is , that sheepe are simple creatures , and should follow the shepheard , but christs sheepe are not so simple as to follow any for his office and place sake , but so farre as they heare the voice of christ : they are reasonable sheepe , and know , that he that is truth it selfe must be determiner of all truth . and suppose a guide be blinde , as christ calls the pharises blinde guides , it is no warrant for other men to shut their eyes , and follow them , lest both fall into the ditch . . wee reade , that the bereans are commended for trying saint pauls doctrine , acts . . and what doctour or pastour of the church is any whit comparable to saint paul ? who hath the spirit of infallibility as he had ? quest. . what if a doctrine come backed with the consent of ancient fathers , or the authority of councels , or other antiquity ? may not that be free from triall ? answ. . we neither despise nor neglect fathers and councells , and yet we have not learned to try truth by persons , but persons by truth : out of tertullian and augustine . . what saith the apostle , gal. . . if we , or an angell from heaven bring any other doctrine , holde him accursed ? plainly implying , that though the person which brings a doctrine , were an angell , yet he must be tryed . . fathers themselves never challenged this immunity and exemption , as indeede there is no reason they should ; for themselves have erred in many doctrines , some of which they retracted , and some they never retracted : besides , they wrote many truthes which are not extant , and many things are extant in their names which they never wrote ; and many things are true which they never thought on . therefore an allegation out of their writings may not passe without tryall . . antiquity exempts no doctrine from tryall ; for though that which is most ancient , be most true , ( for the good wheate was sowne before the tares ) yet truth got onely the start of falshood , and falshood is almost as ancient as truth : i am sure as ancient as paradise , or as the first day of mans creation , and followes truth as the shadow the body , and hangs on it , and comes up with it as chaffe with wheate . . who that is conversant in the ancient fathers , wisheth not that some of them had beene more wary than by undiscreete zeale to receive from the tide of ancient times many relickes of iewes and pagans ? and that they had beene more cautelous , than out of darke devotion to set up antichrist in his throne while they intended to holde him downe ? by all which we may observe the popish blasphemy , vented by stapleton saying , christ set doctors in authority , not doctrine . quest. . in matter of practise ; what if any thing come backed with the example of great men , or of the generall multitude , and the custome of the times ? i hope wee must not be so nice as to bring that to the tryall . answ. . as the ancient speech is , christ said , i am truth , not custome , so christians must frame themselves to truth , what ever the custome be : custome ( we say ) is a tyrant , but truth must be our king and guide ; and it is the part of a wise christian to row hard against the streame of bad customes , wherof the world is full . . for the example of great men , it had beene good for peter to have tryed the example of the rulers in their dealing against christ , before hee had denied and forsworne him : their example as little patronized him as themselves . well said augustine , non debemus semper probare quicquid probati homines urgent , sed judicium scripturarum adhibere an illae probent : we must not still approve whatsoever worthy men urge us unto , but take with us the judgement of the scriptures , whether they approove it or no. . suppose they be as good as great , and as great as the apostles , yet must wee follow them no further than they follow christ , cor. . . . for the example of multitudes , it is a good saying of the father , wee are not to number the voices wee have on our side , but to weigh them : and it often comes to passe , that the great part overcomes the better part . and as i approove of diogenes his wisdome , who thought he should doe best when he did least what the common people did : so i am sure out of the word , that that course of life is most acceptable to god , which is most contrary to the fashion of the world . quest. . what if any thing come with authority , and have the image and subscription of cesar upon it ? must that be presently admitted without further question ? answ. . every soule must be subject to the higher powers , and that for conscience sake ; but not without a conscience rightly enformed and guided , onely so farre forth as god be not disobeyed , nor his truth disparaged . . we acknowledge with tertullian , and reverence the emperour as one that is the second man under god , and inferiour unto god onely : and give unto cesar the things that are cesars , but so as we give unto god the things that are gods. . it was the errour of the unbeleeving iewes against iason and the brethren , acts . . these men doe against the decrees of cesar , saying , there is another king , one iesus . for , wee may not doe against the decrees of cesar , yet we must say , there is another king one iesus , whose decrees are of absolute authority , and cesars so farre as they crosse not his . . no man blames his neighbour that brings a peece of money to the touch and weights , though it have cesars image and superscription upon it : it is no disloyalty , but wisdome and warinesse , to try the kings coyne , there being so many slippes and counterfeits . thus wee see that nothing either in doctrine or manners can come so strongly armed with civill or ecclesiasticall authority , but it must passe the tryall before we can hold it as good and currant . now of the third generall : who must try all these things ? answ. our apostle writeth to a whole church , and to every particular christian in it . object . what ? hath every thessalonian , without restraint , granted him a power to censure and judge of doctrines , in all points of faith & manners ? is it not enough for a common man to give his consent to the church , and to beleeve as the pastors beleeve . answ. indeed so the church of rome teacheth , and namely the rhemists on ioh. . . corrupting a most expresse text , where the apostle wisheth and commandeth every christian to try the spirits . but nothing is more plaine in scripture , than that people ought judicially to examine the doctrine of their pastors before they give it entertainment , as afterward we shall more clearely proove . but the papists and the rhemists on that place say , is it not absurd that every particular person by himselfe and of himselfe should take upon him to examine and controll doctors and doctrines ? i answer : it were absurd if of himselfe or by himselfe onely hee should try them , but for himselfe every christian must , and by such rules as god hath appointed to discerne whether a doctrine be of god , or no : unto which not onely doctrines of pastors , but of councells , fathers , and popes are to be subjected , unlesse we will take sowre for sweet , and darknesse for light . hence it is that every christian should have his senses exercised to discerne good and evill , heb. . . that every man should abound with knowledge and judgement to discerne things that differ , philip. . . that every man should be perswaded in his owne proper minde , rom. . . and every sheepe of christ discernes christs voice , and will not heare the voice of a stranger , because he is able to try and discerne that too : iohn . , . the fourth generall remaines : by what must this tryall be made ? answ. every triall is made by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or direction : we try the soundnesse of solid things by weights and the ballance , of liquid things by liquid measures ; wee try figures by line and rule , and the kindes of mettall by the touch-stone : wee must therefore finde out some weight , or rule , or touch-stone , to try the soundnesse and kinde of doctrines concerning faith or manners . now there can be no perfect ballance , or exact rule for the tryall of all things , but onely the word writted : esa. . . the law out of zion , and the word from ierusalem must be iudge among the nations : and chap. . . all appeales must be made to the law and the testimony , or else there is no light to be had . christ himselfe for his doctrine stood to the judgement of scripture : ioh. . . search the scriptures , for they testifie of me . and paul subjected his doctrine to the same rule , acts . . and good reason : for , . the scripture hath all in it that a sufficient rule should have : it is , . declarative , . directive , . explorative . . it is of the nature of god , who is the measure of all things , and immediatly derived from him , and so the first cause , the rule of all that follow concerning gods worship . . it is full of direction , for any thing that is to be beleeved or done , as the artificers rule directs his worke and hand . . it is sufficient to try and proove all things when they are done , as the touch-stone tries the mettall , or the square tries the work squared . in all which respects it is like the patterne shewed to moses in the mount , after which he was to frame the whole tabernacle , and by which he might try it being framed : that as nothing was in the tabernacle which was not in the patterne , so may nothing be with us which is not agreeable to the patterne of scripture , called the patterne of wholsome words . . by what should causes be tryed but by the lawes of the body civill where they doe arise ? but looke what the law is in the common-wealth , the same is the scripture in the church , and speakes not as a man but as a iudge . . the word hereafter must judge all things , iohn . . therefore it is meete that it should judge them here , and try them . . no man will deny but that the oracle in the time of the law was a most sufficient and certaine rule in all cases , because it was the lively voice of god himselfe . but the scriptures are titled to be the oracles of god , rom. . . yea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lively oracles , acts . . because , though they were not delivered by lively voice , yet by immediate inspiration from god , and must be as oracles to us in all doubts , as david made them the men of his counsell . bellarmine here objecteth , and saith , that the scripture is a rule indeede , but a partiall one , or rather a briefe commonitory , to be eeked partly by tradition , and partly by the help of the church . i answer , . wee are content to leave that honour with them , to write and speake most basely of the scripture , to set up their owne traditions . but the very light of nature is against them herein : for the philosopher himselfe maketh it the part of a wise law-giver to conteine as much in the law as is possible , and leave as little as may be to the liberty of the iudge . now shall wisedome it selfe , christ himselfe , who hath the fountaines and treasures of wisedome , prescribe a law to his church , which must be imperfect , unlesse it be eeked by tradition , and by the helpe of a supposed iudge ? for the iudge of the church is not the pope , christs pretended vicar , but christ himselfe the popes destroyer . . the very writing of the scripture was to this purpose , that the hazard might be prevented which the truth were in , if it should spread it selfe by report onely , and passe from hand to hand by tradition as formerly it had done . . the state of the church of the new testament should by this account be worse than the old ; the patriarkes should have had a more perfect word than we : for they were taught and ruled by immediate revelation , and infallible voice ; and if we should hold truth as trailed through the corruptest ages of the world , and the unfaithfull hands of men , we should be farre behinde them , and the apostle was out when he said , wee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . that is , a surer word of the prophets . . he hath lost his reason that will deny but that the first and chiefe truth must be the rule and measure of all the rest ; and hee hath lost all religion that will deny , that of all truths behoofefull for salvation the scripture is the principall and first ; the perfection of which david avoucheth , psal. . . the law of the lord is perfect : and paul , tim. . . it is able to make the man of god perfect to every good worke . out of all this exposition ariseth this point of doctrine : that , every christian is bound in whatsoever thing he is to doe or beleeve , first to try it by the touch-stone of gods word . acts . . the men of berea are commended for searching the scriptures , to see whether the things spoken by the apostles were so or no. ioh. . . try the spirits . and the same commandement is in the law , deut. . . to try the prophets , not by events , but by doctrine , if it were agreeable to the word . this is that warinesse commended so often by our saviour christ ; as matth. . . i beseech you , brethren marke them diligently which cause division and offences , contrary to the doctrine which ye have received , and avoid them . and for practises herein see , lament . . . let us search and try our wayes , &c. that yee may proove what is that good , that acceptable will of god. proving what is acceptable to the lord. let every man proove his owne worke , and then shall hee have rejoycing in himselfe alone , and not in another . and why ? . because there shall alwayes be false teachers in the church , who shall easily misleade us into errour , if we try them not . this is the apostles argument , ioh. . . try the spirits : why ? for ( saith hee ) many false prophets are gone out into the world . we reade of a lying spirit in the mouth of prophets : and in the new testament , that false apostles came as they had beene the apostles of christ ; for if the divell can transforme himselfe into an angel of light , no marvell if his ministers can doe so . more particularly : the word of god witnesseth , . that they shall come under satans standart in great troupes : tim. . . heapes of teachers . so wee reade , that in the first foure hundred yeares after christ , which was the prime of the church , there arose severall kindes of false teachers , seducing from the faith , and mightily prevailing against the church . . that they shall come armed with all arts to deceive : first , they shall pretend simplicity , they shall come in sheepes cloathing , but inwardly are ravening wolves : that is , come in the habit of true teachers , being indeed false apostles , and deceitfull teachers . if elias and iohn baptist come in rough and hairy garments , the false prophets also will weare a rough garment to deceive , zech. . . secondly , for their doctrine , they shall alledge scripture as the divell did to overthrow christ : they shall obtrude errour under pretence of deepe learning , as the sect of the nicholaitans called their heresie profound learning , but by the holy ghost called the depth of satan , rev. . . so the popish doctours at this day pretend all the fathers to be on their side , all schoolemen , all antiquity , and mysticall divinity , shut up in secrets and vaults of darke and unwritten traditions ; when indeede it is a very cave of darknesse , and the depth of the divell . thirdly , for their authority , they shall pretend themselves to be some great men , as simon the sorcerer said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . angelicall doctours , seraphicall doctors , the onely men of authority , christs vicars , peters successours , great cardinalls , on whom are set all the pillars of the state of the church ; catholikes , and catholike doctours , and the like : yea sometimes they come armed with great signes , and lying wonders , pretending mighty miracles as simon magus did , acts . : but alas ! what miracles did calvin and luther shew ? romish priests abound in miracles , they cure strange diseases , and cast out divells , &c. which indeede god may suffer them to doe sometime by sorcery , sometime by jugling and knavery , for a plague upon the unthankfull world , which cared not to receive the truth in love , as was foretolde , thess. . , . for this purpose god sent them strong delusions . fourthly , for their behaviour , they shall pretend great humility , col. . . oh they dare not goe to god but by mediatours , saints and angels , they must use much bodily affliction in chastising and whipping themselves : as baals priests did , so doe they . and their speeches shall be as faire and insinuative as their behaviour : oh they seeke nothing but to winne soules , to convert their countrey-men ; they venture their lives for the catholike church ; the soules of their deare countrey-men are dearer to them than their owne lives : and thus with faire and flattering speech they deceive the simple , rom. . . they flatter with princes and great men , to make themselves great . ahab must not be offended , but goe up and prosper , and so was sent to his excution by false prophets : and if one poore micaiahs word be not as theirs , the poore man must bee shut up , and fed with bread and water of affliction , because he cannot flatter . fifthly , they shall pretend such zeale and constancy , for their false and hereticall doctrines , as that they shal boldly die for their opinions . christ hath his martyrs , and so hath antichrist his . which indeede is not constancy , but obstinacy ; not boldnesse , but wilfulnesse ; not a suffering of martyrs , but as malefactours : for not the paine , but the cause makes a martyr . therefore seeing false teachers come so many , so armed with pretence of simplicity , of depth of learning , of authority , of miracles , of humbling themselves , of faire behaviour toward others , of constancy even to the death ; had not such as would not be deceived by them , neede try both them and their doctrines by that which onely can direct them , namely , the light of the scriptures ? . true teachers are not so assisted but they may erre ; even such as have the gift of prophecy , are not so illuminate presently , and infallibly directed , but they may be deceived and deceive . in the same field where good wheate is sowne , some tares may be cast unawares , as the parable shewes . all is not fire from the altar that seemes so to be : much heate is from mens owne spirit , and not from gods. therefore doctrine even from the best must be tryed . samuel an excellent prophet may follow his owne affection , and speake rashly , sam. . . hee looked on eliab , and said , surely the lords anoynted is before mee : but the lord wished him not to looke on countenance , &c. and so checked his errour . the next prophet to samuel that we reade of , was nathan a worthy man , yet he also was deceived ; and was like to have deceived david : sam. . . goe and doe all that is in thy heart , for the lord is with thee : but the same night the lord caused him to retract it . now if the extraordinary prophets might sometimes nod ( as we say ) and not looke so neere to their message as they should : much more may evangelicall prophets , whose message is not so immediate as theirs : cor. . . the spirit of the prophets is subject to the prophets : and verse . when one prophecyeth , the rest must judge . . as there be many errours and heresies , so also are there many offences in the world to try us , and it stands us in hand to try them , if wee would not be overturned by them : for all the falls of gods servants proceede from hence , that they lay aside this triall of things which are to be beleeved or done . whence was our greatest and first fall from happinesse , but that eve tryed not the counsell of the serpent , nor adam the counsell of eve ? whence are many great ones wrapped daily into the gulfe of popery and antichristianisme , but because they are willing to trust before they try ? they are carried away with the glister of the golden cup of her abominations , but never try the wine in it . was ever errour or vice taken into the heart or hand , into affection or action , in his owne shape ? no , but in the likenesse of some vertue , or profit , or pleasure ; they all come masked and painted , and appeare not themselves till they be tried and uncased , but in the triall appeare such friends as betray us with a kisse . our soules are proner to any evill than to the least good ; . because the flesh is ever lusting against the spirit , gal. . . . besides our owne evill imaginations , the divell is ready to drive us forward : and . the world will ever bee encouraging us in evill . but in any good thing we rowe against the streame , and doe ( as it were ) an unnaturall thing , offering violence to nature . to what good purpose would the israelites have parted so easily with their eare-rings , as to make a calfe ? if the iewes who were so forward to bestow their corne , and wine , and oyle , and wool , yea their golde and silver on baal , to maintaine false worship , hos. . . had they beene moved to have beene halfe so liberall to the true worship of god , what excuses and whining should the prophet have heard ? but in baals honour , if their golde and silver were too little , they would affoord their sonnes and daughters , and sacrifice them to divells . at this day : if men be moved to any matter of charge towards gods worship , toward the poore , or good purposes , they will be niggardly , pinching , and grossely base : but let their lusts call on them , let play , cards or dice , bowles or carnall fellowship , invite them to expences , they can freely enough drop shillings , or crownes , or pounds perhaps and peeces . had we not neede then to try diligently the things wee lay hands on , seeing our inclination is so averse and alienate from every good thing ? if wee observe our choises in generall , wee shall finde by tryall , that the hastiest assent is never safest . and it would prove safe for us ( as our proverbe is ) to looke before we leape , to try before we trust ; and to proove and examine things before wee give them entertainment . i come now to the uses of this doctrine . the first is an use of reprehension to many sorts of men , who hereby are found culpable . first , those are here reprooved , who upon a prejudicate opinion despise all preaching : oh these preachers are not agreed among themselves , and we know not who to trust , we will let all alone , till they agree together . how is this to try all things ? or who is so absurd as to conclude thus in civill things ? because some men may deceive us in buying a commodity , will wee therefore vowe never to buy any thing ? because some wares are bad , will we buy none at all : or because some are crafty merchants and couseners , shall we trust no man that is of good credit and report ? what man will refuse all silver and golde , because some be copper peeces and counterfeit ? or what an awke and unreasonable conclusion is this ; there be many slippes in mettalls , and therefore i scorne the touch-stone ? nay rather , therefore thou shouldest use it . or this , there is poyson prepared , therefore i scorne a preservative ? secondly , this serves to confute not onely the popish , but also the protestants implicit faith , which is to take up doctrines and opinions without tryall ; and this indeede is a senselesse ignorance , and infidelity : pet. . . every man must be ready to give account of his faith , and therefore must be able to expresse his owne faith . salomon records it as a part of extreame folly to be so credulous , prov. . . a foole beleeveth every thing , that is , rashly gives credit , and hearkens to every deceiver : but a prudent man takes heede to his steppes , that is , examineth and weigheth what he heareth , and what he doth before he undertake it . and iob makes this the chlefe office of judgement , chap. . . the eare tryeth words , as the mouth tasteth meate . let us seeke judgement among us , and let us know among our selves what is good . and what difference is there betweene a wise man and a foole , but that the foole wants judgement , followes his fancy , and is led by his senses , and appearances without tryall ? object . charity beleeveth all things , cor. . . answ. . that is , in other mens sayings and actions it beleeves the best , but suspecteth his owne wayes most , prov. . . . it beleeveth not all things simply and indefinitely , not errours and falshood , but rejoyceth in the truth , verse . . not all things without tryall and discretion , ( for then it should rejoyce in unrighteousnesse : ) but after it hath tryed them . . nothing is contrary to charity that is agreeable to wisdome , but with the judgement of charity there must goe a judgement of prudence . object . . is not this a disparagement to our teachers , and to the truth which should be freely embraced ? or how will this stand with mingling the word with faith ? heb. . . answ. . our proverb is , a man may tell money after his father , not in distrustfulnesse , as if he suspected he would deceive him , ( for this were against duty , and charity ) but in wisedome , because he may unwittingly deceive ; and this is held no disparagement to his father : no more is it to our spirituall fathers . . the truth loseth nothing , but rather gaineth by being tryed ; because it is more approved and justified than before : as gold is no whit prejudiced , but purged and refined by the fire . thirdly , this doctrine reprooves the preposterous courses of many men , some of whom are unwilling to try any thing at all ; others try something , but not by the right rule : some in great matters nearely concerning them , purposely abstaine from all examination ; as those in the pet. . . they are willingly ignorant in matters both of judgement and practise , thinking that while they hood winke themselves , they may the more freely entertaine whatsoever makes for their pleasure , profit or preferment : some controversies they dare not looke into , for feare the light should make them losers . some practises they would neuer bring to the tryall : it is death for them to haue their usuries , their affected games , their strange fashions meddled withall , or brought to the touch-stone : they would stoppe both their eares , or wish there were no tongue to touch their darling sinnes , for feare they should be brought to dislike such profitable and pleasurable sinnes , which to lose were to part with their hands and eyes . these persons resemble that gluttonous parasite , who covered his tongue with a skinne , that he might swallow any thing though never so hot : they have covered their consciences with a seared skinne , that they may take downe any thing insensibly without examination . but here let us consider , . what an expresse commandement we have for the duty , rom. . . proove what is the good and acceptable will of god : and eph. . . proove what is pleasing unto god : gal. . . let every man proove his owne worke . lam. . . let us search and try our wayes . . how will it stand with wisdome to be curious in trisles , and in every outward thing be it never so small , and yet neglect the greatest ? wee will try our meate , our drinke , our money , our mettalls , our beasts , nothing shall come into our hands untryed : but onely in the greatest things , appertaining to god and good conscience , we are altogether carelesse . . there is nothing wherein a man may be so dangerously deceived , as in matters of this nature : to be deceived in counterfeit money or golde , to be deceived with false evidences and titles of land , is a great oversight , but nothing in comparison of this : the deceit here is in things eternall , touching our rights and free-hold in heaven . . never had any man such dangerous cheaters about him to deceive him , as wee have , for their number , power and subtilty , all cunning enough to worke upon our simplicity . satan will surely sift and try us , hee will winnow us as wheate , luk. . . the world and all sorts of wicked ones lye in ambush to entise us : our owne deceitfull delilah , our owne flesh , which is the nearest and most powerfull over us , is most treacherous against our selves . every occasion without stirres up inward corruption . we had need therefore try every thing offered unto us , lest we take from these cheaters a boxe of counters for a box of gold . . god observes and commends such as carefully try doctrines and courses , rev. . . to the church of ephesus write thus , i know thy workes , and that thou hast examined them which say they are apostles , and are not , but hast found them lyers . . this is necessary to comfort our owne hearts in the many tryalls , and scornes of evill men , who will be ready to turne all our glory into shame , and all our religion into hypocrisie ; and all our godly indeavours into precisenesse and faction . we had neede try our wayes by the rule , that we may be able to outstand their imputations , and contemne their contempt , and scandalous falshoods . so long as we holde our rule , we shall be ever able to appeale unto god , and holde our innocency till we die : let it be faction , let it be schism , yea heresie , we shall boldly say , in that way which they call heresie , we will worship the god of our fathers , acts . . . there is a day of tryall for all things , and a fire which shall try every mans worke of what kinde it is , cor. . . let the fire of the word goe before the fire of the world , let that try which is stubble , hay , and chaffe , and which worke will abide . there is a iudge who one day will straitly examine what men now passe so slightly ; and he will judge our wayes then as the word now judgeth them . if we would in tryall be approoved then , we must now have our courses approoved by the same word which shall judge us at the last day , iohn . . fourthly , this doctrine reprooves such as would walke by a rule , but not the right rule . and these are diverse according to their diverse rules . . some will have corrupt reason to hold the scales ; and this ingrafted principle of naturall reason must be followed as the onely rule : men would captivate the commandement to their owne reason , and limit the wisedome of god within the narrow bounds of their owne wisedome . naaman being commanded by the prophet elisha to wash seven times in iordan , was incensed , and began to compare the waters of israel with them of damascus : are not arbanah and pharphar , rivers of damascus , better than all the waters of israel ? and had not his servants beene wiser than he , to perswade him to so small a thing , his reason had returned him home without his errand . men thinke it reason to professe religion , but so far as they may thrive & prosper by it ; to trust in god , but so far as they see him , and as he leaves a pawne behinde him ; to favour religion and religious persons , when the times favour them : but they see no reason to forsake themselves , to hate father and mother , to part with their profits , their lands , liberties , or lives ; and they never thought them wise men , that for such conceits would so easily part with so precious things . and what is the reason , but because they never became fooles , that they might be wise , and because their religion is not now regulated by the proper rule of religion , but of corrupt and naturall reason ? against this use these considerations : first , how can corrupt reason be a perfect rule , being made so crooked as it is , and so contrary to the straight rule of the scriptures , and the greatest resister of conversion ? nicodemus cannot see how an olde man can be borne againe , and so disclaimes the doctrine of regeneration : the blinde eye of naturall reason puts no difference between the light of the sunne and darknesse ; nor the blind samaritane betweene water of life and well water . secondly , naturall reason is too short a rule , and how it can it be a perfect rule , because , not onely made so crooked as it is , but , seeing if it were entire , it is not able to comprehend many mysteries of the faith , and of the gospell that must be ruled ; reason , if entire , yet it is too short for such mysteries as are above reason : faith , though it goes by the way of reason , yet it goes farre beyond reason . and no marvell , for reason cannot reach many secrets in nature : eccles. . . thou knowest not the way of the winde , nor how the bones grow in the wombe . who ever gave a reason of the loadstones drawing iron ? of the fig-tree taming a wilde bull ? of the little remora fish that aresteth a ship passing swiftly on full seas ? of the dying of the corne in the earth before it can live ? and much more must it grope as in the darke , and shut up it selfe as an owle eye against the shine of mysteries in grace : how absurd and contrary to reason is the creation of all things out of nothing ? nature cannot beleeve it , but faith must , heb. . the conception of a virgin without hand of man : the resurrection of dead bodies almost infinitely transmutated : that life must be fetched out of death ; heaven out of hell : that losses for christ is gaine ; that not kisses but killings are love ; that death is advantage : philosophers laugh at these things , acts . so the life of reason is cleane contrary to the life of faith . thirdly , the rule must goe before the thing ruled ; but reason must be an attendant to follow faith , not an usher to goe before : for the malepertnesse of reason is the raiser and feeder , and ever hath beene the mother and nurse of all errour and heresies . carnall reason raised up anthropomorphits , who conceive of god every way as a man ; brought images into the churches ; hatched that monster of transubstantion , and all popery . and whence are our new pelagian positions quickned in the profound mysteries of election and predestination ; but because we must with our candle drowne the light of the sunne , and receive into our spoone the deepe sea and ocean ? the apostle paul gives faith unto that which reason cannot reach , and cryes out , oh the deepnesse ! but proud reason must be a straine beyond paul , and must comprehend all this deepnesse in the slat and shallow of it selfe . thus wee see the unfitnesse of this rule , reason must know her place , and not presume to checke or prescribe to faith ; if hagar will contest with sarah , shee must be cast out of doores . . some make the way of their fathers the rule of their religion and courses ; as the musled and misled papists , who depend on their predecessours , as ruth upon naomi , there is no intreating of them to depart , where they are gone thither will these , where they dwell there will these , where they die there will these , and there they will be buried : likewise the olde idolaters , ier. . . who would still offer sacrifice to the queene of heaven , because their fathers did so : the case was over-ruled by the former ages . so the papists refuse knowledge , will heare no sermons , come to no church , because their forefathers did no such thing : which is altogether absurd . against which consider , first , how absurd it is in religion ; for what is this else , but to consult with flesh and blood in the matter of our faith , which paul in the matter of his religion refused to doe , gal. . ? immediately i consulted not with flesh and blood , &c. hee held it unmeete and absurd in the matters of god to conferre with men . secondly , it is absurd in reason , as if a sonne were bound to pull out his eyes , because his father was blinde ; or hee must poyson himselfe , because his grandfather was so . thirdly , it is attended ever with a seduced conscience , the very prop of false religion , and studde of superstition ; as in blinde papists and iewes : for come to these blinde seduced consciences , and demaund of them thus : why will not you goe to church , or take the oath of allegiance , or the like ? oh ( say they ) my conscience will not suffer mee : just as the iewes conscience would not suffer them to goe into the common hall , lest they should be defiled , ioh. . . yet in the meane time their conscience could suffer them to accuse , arraigne and condemne the innocent son of god : they made great conscience of putting the thirty silver peeces into the treasurie , but none at all of giving thirty peeces to betray christ. so these conscionable catholikes make no conscience of treasons , of equivocations , of blowing up of parliaments , and the like . and what a rule is that which turkes and infidels can truly alledge for their religion ? who suck in their impious alcoran with their mothers milke from their forefathers ? which the samaritanes alledge for their mixture ? iohn . . our father 's worshipped in this mount. and this all limbes of antichrist alledge for themselves ; which a man may frame unto , and be without all religion . as these bragge of peter and paul , and of bones , and relickes of saints and martyrs : but for the doctrine of faith , of religion , of holinesse and a good conscience they quite cast off . fourthly , this is contrary to the rule which calls us from our forefathers to it selfe : ezek. . . i said walke not in the statutes of your forefathers , but walk in my statutes and judgements , and doe them : and he complaines of that stubborne and rebellious generation , that set not their hearts aright , and whose spirit was not stedfast with god , psal. . . fifthly , the rule notably directs us in points of imitation . . it teacheth us that the rule of religion , is not the foundation of any forefathers but of the prophets and apostles . . it teacheth us to dististinguish of fathers ; some were carnall , some spirituall ; some were inlightened and zealous , some blinde and superstitious : and wee must not admit any our forefathers in religion , but such as had god their father , and the true church their mother , that said unto wisdome thou art my sister . thus farre the good kings followed david , and so did timothy his grandmother lois . . it teacheth us to distinguish betweene that our forefathers have done , and what they ought to have done ; and wee may follow them in all that they ought to doe , not in all they doe : thus in looking on our ancients must wee heede what the ancient of dayes hath warranted . the iewes now goe on in their blaspheming of christ , as their predecessours did , but they ought not ; and papists they imitate their ancestours in horrible idolatry , blindnesse , cruelty , but they looke not what they ought to doe . . to inquire whether wee may lawfully doe what our ancestours might lawfully doe : the ancient iewes might lawfully sacrifice , circumcise ; but their posterity ( though they doe ) ought not : still wee must looke to our owne warrant . our ancestours were in the darke , wanted the light which we have : it is lesse safety , more shame and danger to us to walke as in the darke than for them . . it affoords us wisdome to discerne between the things wee receive from our forefathers . a wise man would be willing to enjoy his fathers lands , goods , plate , jewells , yea his good qualities and vertues ; but he would be loth to receive his hereditary diseases , goutes , stone , blindnesse , vices and shamefull blemishes : so it is here . but foolish and superstitious sotts as israel going out of egypt , not onely borrow their jewells and wealth , but carry away their biles , botches , leprosie , idolatry calves and all corruption . . some make humane lawes the rule of their life . why come many to church , but because the law of the land calls them to it ? not considering of gods law , nor in conscience performing any duty . why is that horrible sinne of swearing so rise every where , and that by no small oathes , as it hath much adoe to be kept out of the mouthes of some professouts ? but because the lawes of the land ( at least in their execution ) take no hold on it ? gods law runnes so straight against it sweare not at all , ( not by little oathes , faith and troth , not in matter of truth , not by good things , not by small things : ) and , the lord will not holde him guiltlesse that taketh his name in vaine : that a good heart would tremble at an oath . but generally this is no sufficient rule to bindmens tongues to their good behaviour . why is biting usury growne to so great and ordinary a trade , that a number of trades and tradesmen resolve themselves into it , but because gods law is cast aside , and men sticke to the law of the land , which indeed allow it not , but supposing vsurers to be cruell , enacts a law against their cruelty ? what is the reason that men abstaine from adulterie in the act , but not in the eye , in the tongue , in the heart , but because they walke by mans law ? their outward man is bound by an outward rule , but they have cast into a corner this rule which would bind their thoughts and enter into all the corners of their hearts . and why else doe men abstaine from actuall murther , but not from murtherous speeches and thoughts , but that the law of man bindes their hands , and rules them , but the law of god rules not their hearts ? and the like might be said of a number of sinnes . the romans had a law , forbidding any emperour to consecrate or set up any god which was not first approoved by the senate . for tiberius cesar , hearing of the miracles and fame of christ in iudea , by vertue of that law mooved the senate to promulgate and relate christ among the number of gods . whose folly tertullian thus scoffeth : apud vos de humano arbitrio divinitas pensitatur ; nisi homini deus placuerit , non erit deus ; homojam deo propitius esse debet . so may we say of these legall christians , whose religion reacheth not beyond the scepter , truth shall not be truth , nor god god , unlesse it please men so to enact it , and god must be beholding to man to let his word stand as a rule . against all which know that all humane lawes are imperfect rules , as all men be , but our rule must be a perfect rule . first , they neither can discover all sinne , for the knowledge of sinne is by gods law ; nor give rules for fulfilling of all righteousnesse . secondly , they are not internall , but onely require externall obedience : but the perfect rule must binde the soule and conscience . thirdly , they are alterable , and abrogable , as their makers bee , and as occasions rise ; but the rule must be perpetuall , and endures for ever . fourthly , the rule must not onely rule man in innocency , but in the state of glorification shall serve to shew the conformity of glorified creatures in their obedience to the perfect will of god their creatour . . some walke by the rule of crooked and corrupt affections , which as so many lords , enact so many new lawes , but all contrary to the commandement and law of god ; herod will not part with his herodias ; and ahab casts away the rule , because it is a troubler of his estate : micaiah never prophecies good unto him . and so is it in all such as hate to be reformed . the vsurer hath found a trade to live by , his meanes come in easily and richly ; now he weighes the matter in his owne ballance , and shunnes the ballance of the sanctuary ; he cares for no bands betweene god and him , so he have sure bands of the borrower . the shop-keeper cannot live unlesse he sel wares on the saboth day ; and every man must live by his calling : now this base covetous affection ruling the heart , the law of god for the sanctification of the saboth must not rule and order such persons . so what harme is it ( say some ) to play a game or two at cards on the saboth day ? will nothing but damnation serve for such an offence ? they like no such rule , it is too straight and strait ; they must have a lesbian leaden rule , that will yeeld a little in the laying , and not stand so straight and stiffe against their lusts . our gentlemen and gentlewomen will say in generall that the scripture is the rule of good life , and care not greatly if they give a little countenance to the truth : but bring this rule close unto them , and tell them that it calls them to amend their fashions , to stoope to the simplicity of the gospell ; to leave off their strange apparell , their vaine discourses , their idle complements , their service of pleasure , and unfruitfull spending of their time : now they storme against the rule , and the hand that holdes it ; here is a rule indeede that would make them as despised , as he is despised of them that calls them from their vanities . our ministery in generall holds in judgement the scripture as the rule , and that they ought to tie themselves to this rule ; but when this rule would tie them to instant teaching , to carefull walking as examples to the flocke ; to prepare the people as a pure virgin for christ ; oh , it tyes them too strait , their conceits and gifts call them to higher things , other affaires withdraw them ; as for diligent preaching , they leave that to the inferiour sort that have nothing else to tend , and no livings to trouble them . but shall the word be a rule to our judgement , and not to our practise ? shall it be a rule for us and for our rights , and shall it not be a rule for our duty and office ? let all men know and consider , first , what a judgement of god it is to give up men to walk after the lusts of their own hearts as is noted of the gentiles , ephes. . . secondly , the rule chargeth us to affect all things in god and for god , nothing above him , nothing against him , nothing like him : thirdly , to feare the departure from the rule as the greatest evill , because that is onely simply evill . . some depend upon the persons of some great men whom they reverence , and holde in admiration . what ? are not such and such , great men , and learned men , in high degrees and preferments ? yet they doe thus and thus , they are of another judgement , and practise too , and if it were not right they would not doe it . and so they dangerously compare themselves with wicked men , digest their oathes , vanity , pompe . but consider , first , what a plague it is for great men to be carried along by flatterers , who rivet them in their wickednesse by applauding them : as dionisius the tyrant , had flatterers about him , who like dogges would licke up his spittle , and commend it to him to be as sweete as nectar . secondly , no example can make that good which the rule judgeth evill . thirdly , all persons must be tryed by the rule , not the rule by any person : even the apostles must be followed so farre as they goe by rule , and follow christ , no further . this is the difference betweene the papists and us , they receive no doctrine , no nor the scriptures , but so farre as warranted by fathers and councels ; we receive no fathers nor councels , but so farre as they are warranted by the scriptures : for , let god be true , and every man a lyer . is this our judgement , and shall we slippe from it in our practise ? fourthly , there is no more compendious way to lose the truth than to walke by this rule of examples . if truth had gone by persons , who would not have taken part with false prophets , men in great favour with the king and queene , all against one poore micaiah , esteemed the kings enemy ? yet he alone held the rule . this was the cause that puld all the iewes into the guilt of christs death , they admired their rulers and rabbies , as great and learned men , having the key of knowledge , and so easily and freely consented to that fearfull sinne , which the sunne was ashamed to beholde . fifthly , in all imitation of men we must follow the light side of the cloud , not the darke side : for why are the falls of saints else recorded , but to shew that all examples are defective , and measurable by the rule . sixthly , the onely perfect example of our rule , was iesus christ , whom we must follow : we are commanded to be perfect , not as abraham , moses , david , &c. but as our heavenly father , whose absolute perfection shineth in his sonne , who is the ingraven image of his fathers person . now as the best picture must needes be that which is drawne from the lively face , rather than that which is drawne out of another picture ; so must this which wee take from iesus christ himselfe , who was the true idea and counterpaine of our rule here described . . some make successe their rule , and walke by that ; as they that say , if my course were not good , god would not blesse me as he doth ; and if i sinne , god would not be silent : or if i sinne , and god be silent , he either sees not , or regards not , or will spare me , and i shall ever escape reckoning . whereas , first , the rule telleth us , psal. . these things hast thou done , and i held my peace ; but i will reproove thee , and set thy sins in order before thee . and eccles. . . the same event is to the good and the bad , to him that sweareth , and him that feareth an oath . many runne to witches and sorcerers , and thinke it warrantable from the successe , they finde some reliefe and some help , and god would give no such successe if it were unlawfull . whereas it is just with god , that such as runne to the divell , shall meete with the divell to their further delusion . others runne to stage-playes and enterludes , because they teach some good lessons , and may edifie as well as ministers by sermons . oh profane mouthes , who have cast away the rule , which is farre from sending them to the stewes to learne chastity , or to atheists to learne religion ; or to learne vertue and good manners in the schoole of vices , where things are expressed and acted which ought not to be named among christians . secondly , this rule telleth us , that gods patience shall not violate his justice , nor forbearance is no payment , hee will not beare the sword in vaine . thirdly , no man easily forgets his owne name ; the lord will not forget his justice , but must returne to every man according to his owne workes . fourthly , as thou hast thy time , so surely will god have his , when thy measure is heaped up , and thy epha is full ; although thou maist thinke with agag , the bitternesse of death is passed , yet the lords sword will come and hew thee in peeces . against all these crooked and distorted rules , the scripture shewes , first , that christianity is no ranging course , or a running at randome , but a life led by rule . secondly , this rule is expresly set downe , phil. . . so farre as we are come , let us proceede by one rule . thirdly , there is a promise to all that walk according to this rule , gal. . . as many as walk by this rule , peace shall be on them & mercy , and on all the israel of god ; that is , the rule of gods word , which is to christians as the pillar of the cloud and of the fire to the israelites . fourthly , it is evill to them that forsake this rule : as a sonne left unto himselfe , is the shame of his father : so the sonnes of god running their owne wayes , and despising the counsells of god , are a shame to their father , a reproach to their fathers house the church , a dishonour to their profession , and ruine to themselves . the second use is an use of instruction : if wee must try all things , then must we learne to get wisdome , rightly to apply the rule to every particular which is to be regulated : cor. . . comparing spirituall things with spirituall : for to try is nothing else but to apply the rule or touch-stone to the thing to be tryed . and when i speake of wisdome , i meane that spirituall wisdome , whereby the spirituall man comparing spirituall things with spirituall , discerneth all things . this man led by the spirit , acknowledgeth christ , and followes him in all things ; takes faith his companion , and sets in his eye gods glory the end and scope of all things . quest. can you helpe us to some directions or rules , by which we may be guided in this application , which is the onely difficulty now to be opened in this treatise ? answ. yes , and these rules are of two sorts : . generall , preparative . . speciall , practicall . the generall or preparative rules to application are foure . we must be industrious to know and be acquainted with the scriptures in their right sence of them ; whether historicall and litterall , or allegoricall and figurative : for this is to have our rule at hand , and in our hand ; without which it must be with us as with the sadduces , of whom our lord said , ye erre not knowing the scriptures . and because true scripture is not in words and sillables , but in the true sence of it ; wee must be carefull not to rest in the words without the true signification of them . the papists heare our saviour saying of the sacramentall bread , this is my body , and sticking to the words , and applying them without the sense , runne into infinite absurdities and errours on one hand ; and so the lutherans on the other . against both which wee may not unfitly mention one of the two rules of augustine in his bookes of christian doctrine ; si praeceptiva locutio videtur flagitium aut facinus jubere , aut utilitatem aut beneficentiam vetare , figurata est : it is not a proper but a figurative speech , which seemes either to injoyne a thing unlawfull , or to hinder a lawfull . so this speech of our lord , vnlesse ye eate the flesh of the sonne of man and drinke his blood , ye have not life in you , seemes at the first to impose on us a kinde of cruelty , therefore it is figurative : so augustine . . if we would be fit for this tryall , we must lay up and hide in our hearts such scriptures as wee understand , that they may be neare us to serve our severall uses . the prophet david professeth that hee had hid the word in his heart , that he might not sinne against god : and mary was commended , that shee pondered all the sayings concerning christ , and hid them in her heart . a carpenter or mason whose worke is squared or laid by rule , is never without his rule in his hand , or at his backe : so should it be with christians . . we must absolutely submit our judgement to the word of god without reasoning or disputing , though it be never so difficult and dangerous unto us : for , what is else the use of a rule , but to rule ? abraham left his owne countrey , and went he knew not whither , at gods commandement , heb. . . one would thinke this were folly in abraham , but that the scripture acquits him , and saith , he did it by faith . and in a more difficult commandement , hee rose earely , went three dayes journey to kill his onely sonne whom he loved , and reasoned no cases , but went. good moses would weigh the word of god in his owne ballance , fixing his eye rather upon the impotency and impossibility of the meanes , than upon the strength of gods word which cleaves the hardest rockes : therefore he sinned in striking the rocke , when god bade him onely speake to it , and for it was barred out of canaan . . we must ayme at an absolute conformity betweene the whole word and our whole man. this rule takes place above all mens rules and lawes , which rule the outward man , but this the inner man ; the soule and the conscience , the heart and the will , yea the affections and thoughts , which in regard of mens lawes are free : but the word captivateth every thought , and brings it into subjection , cor. . . it rules the whole outward man also , our speeches and actions , even the least , our lookes and behaviours , our callings and conditions , our sports and recreations : and as david saith of the sunne , psal. . . there is nothing hid from the heate and discoverie of it , so nothing in man is exempted from the rule of the word . we must therefore bring our practise thereto , and thinke it not enough to be a rule in it selfe , unlesse it be a rule to us also : and lay this for a ground in our soules , that there must be a proportion betweene the rule , and the thing ruled . now we come to the speciall rules for the application of this rule : and they concerne , . doctrines , . actions and practise . rules for the tryall of doctrines are sixe . first , all doctrines must be brought to the analogy of faith , and squared thereby : rom. . . whether wee prophecie , let us prophecie according to the analogy of faith . by analogy of faith , the apostle meaneth the measure of faith and doctrine , which is indeede the holy scripture : the heads of which doctrine , or the summe of which faith is contained in the creede , the decalogue , and the lords prayer . if any doctrine agree not with these , which are the key and rule of faith , it is unsound and to be rejected . as for example : . the church of rome teacheth , that the bread in the sacrament is turned into the very body , flesh , blood and bone of christ , which was borne of the virgin : we hold the cleane contrary . now bring this doctrine to the analogie of faith ; that teacheth , that christ was born of the virgin , true man , with a true humane nature like ours in all sinne things , sin onely excepted , visible , circumscribed , palpable , in one place only at once , as is ours : that teacheth , that he ascended into heaven in that humane nature , and there fitteth at the right hand of god untill his second comming , and therefore cannot be really and locally in the sacrament . . romish doctrine teacheth ; that a man may merit by his good workes , remission of sins and eternall life ; they establish the merit of mans workes in the matter of justification : we utterly exclude them . bring we this doctrine to the analogie of faith : the ten commandements say , the lord sheweth mercy to thousands that love him and keepe his commandements : if the reward be given by mercy , then not for the merit of the worke done . the lords prayer teacheth us to pray for forgivenesse of debts ; and therefore we are farre from meriting . the same prayer teacheth us to pray for every morsell of bread : is it not madnesse to thinke wee can merit the kingdome of heaven , if we cannot merit a morsell of bread ? the creede beleeves remission of sinnes ; now the law of workes and the law of faith are as contrary as fire and water in matter of justification , for faith leaneth onely upon christ. . romish doctrine teacheth a man to doubt of his salvation , and that no man can be assured of it without speciall revelation , it were presumption : we holde the cleane contrary ; a man may be assured by a speciall faith . bring it now to the canon . our creed teacheth us to beleeve remission of sinnes , to beleeve our selves to be true members of the church , and life everlasting to belong unto us : ( for else we beleeve no more than the divells doe : ) so as every one must give all diligence to make his election sure , pet. . . and to know that christ is in him , cor. . . this is the first rule . secondly , all sound doctrine tyeth the two tables together : for as the two tables stand in relation one to the other ; so that doctrine must needes be unsound , which combineth not justice with piety , and with faith , charity . this rule is taken out of levit. . . if a man have wronged his neighbour , either by open robbery , or secret defrauding of him , hee must come and offer to the lord for his trespasse , and he shall be forgiven ; but on this condition , that he bring the whole summe which he hath defrauded , and adde a fifth part more unto it , and restore it to the owner the same day that he offereth for his trespasse . according unto which our saviour wisheth to leave the gift at the altar , and goe and be first reconciled to our brother , matth. . . the lord rejects all sacrifices abstract from mercy , esay . . what have i to doe with the multitude of your sacrifices , while your hands are full of blood ? and ierem. . , . will ye steale , and murder , and commit adultery , and yet come and stand before me in this house wherein my name is called upon ? and our saviour reprooveth the grosse conceit of the pharisies , who taught the people , that if they did give oblations to the church , though they releeved not their poore parents , yet god was well pleased with them : this doctrine tryed by this touch-stone , was found counterfeit , matth. . . hence we inferre , if any doctrine be prejudiciall to men , it is false and unsound : as for example : first , the church of rome maintaineth a monkish life , wherein their cloystred persons must leave the societies of men , and sequester themselves from all companie to give themselves to fasting and prayer . bring this doctrine to this tryall , and we shall finde it most unsound ; because god is served not onely in the duties of the first table , but also of the second ; and this kinde of life is against the light of nature , and the good of all societies , both in church and common-wealth , and family ; all which claime part in every man : and is a thrusting of men out of their callings , in which they are commanded to abide , cor. . . luther de votis monasticis prooveth , it is against the whole first table ; as placeing confidence in it : as setting up a will-worship : as taking gods name in vaine by an unlawfull vowe , &c. so against the whole second table : . impeaching the honour of parents , and exempting themselves from civill authority , so against the fifth commandement . . they eate not their owne bread , against the sixth commandement . . they raise sodome and gomorrah from their ashes , against the seventh commandement . . they live in idlenesse , and are unprofitable burdens of the earth , contrary to the eighth commandement . . they beare false witnesse of the merit of single life , against chastity and holy wedlocke , contrary to the ninth commandement . . they teach , that burning is no sinne , as pigius : but a condition under which divina bonitas et sapientia , that is , gods goodnesse and wisdome hath put us , as under hunger and thirst : cleane contrary to the apostle paul , cor. . who saith , it is better to marry than to burne . . in cases of trespasse , the same church appoints auricular confession , and canonicall satisfaction , in which they must give oblations , and satisfie the church : but if it were sound doctrine , it would appoint reconciliation and restitution to the parties wronged ; which is the least part of their thoughts . . the same church appoints a great number of fasts and penances for offences : but so long as they fast to strife and debate , and smite with the fist of wickednesse , anathematizing and cursing prince and people , excommunicating all such as walke not in their rules ; yea patronizing and pardoning cut-throat villaines sent from them to murder christian kings , and blow up parliament houses ; all the world sees these are not the fasts which god hath chosen . this rule condemnes all iesuitisme which is the rebells catechisme ; but we must distinguish popish sinonimaes : between excommunicating out of churches , and excommunicating out of kingdomes : betweene keyes of the kingdome of heaven , and keyes of the kingdomes of the earth : betweene absolving sinners from sinnes , and absolving of subjects from duties : betweene fishing of men , and fishing for kingdomes : betweene teaching of soules , and killing of bodies : betweene power directive , and power coactive : betweene ministration , and domination : betweene the sword spirituall , and civill . this iesuiticall confusion of phrases hath beene the confusion of the world . . the same church hath a long time challenged a power of the keyes , of binding and loosing , over all other persons , but wickedly changed the ecclesiasticall power , into a meere civill power , to the great mischiefe of the world : for thereby they doe unjustly and tyrannically take upon them to depose kings and queenes from their regency , to deprive them of their crownes and scepters , to free subjects from all oathes of allegiance , and binde them to become their executioners where ever they can take them at advantage . and all this by the power of the keyes . . the same church hath ratified by decree , that the vowes of children undertaking their religious orders shall be in force ; and , that close and clandestine marriages made betweene children , without all consent of wise and carefull parents , are allowable and indissoluble . which doctrine , brought to this rule , is proved most prejudiciall to the power of parents given them in the fifth commandement , which injoynes children to honour their parents , especially in matters of moment , such as are their marriage and choyce of their callings . . some divines have undertaken the defence of some kinde of usurie , especially to the rich , and so have animated some in that course . but this doctrine brought to this tryall will not holde , seeing it is such a consumer of mens estates , and so uncharitable , as the lord would not admit of it in israel , but among his enemies whom he would have quite consumed . besides , men deceive themselves in their distinction : for god in the case of usurie distinguisheth not betweene the rich and poore of israel , but betweene the israelites and canaanites , betweene strangers and brethren . the poore indeede are mentioned , but onely thus : . because they have most neede to borrow . . because they are most liable to wrong and oppression . . the commandement of loane is made especially for their good . . vsurie on them is a more grievous sinne and crying , exod. . . object . but if it were unlawfull , god would forbid it to the stranger . sol. . the morall law forbids it to all . . it is by god dispensed with by a iudiciall , for the hardnesse of the hearts of the iewes , for the unjustice of the gentiles , who exacted it on the iewes , and for the overthrow of the canaanites . the word is , deut. . . not lemicro but lamicro , extranc● huic , that is , to this stranger , meaning the canaanite . . it is no more lawfull than poligamy or a bill of divorce , which was against the institutor . . when the canaanites were destroyed , all usury was afterward absolutely forbidden : psal. . and prov. . . ierome on lev. . in the law usurie is forbidden onely to brethren , but in the prophets to all absolutely : and in the gospell much more , because all are now brethren . so much for the second rule . thirdly , in all doubtfull doctrines , that is the truth which gives most glory to god , and least unto any creature : for as god in all things intends his owne glory most , ( which is the maine end of all his courses ) so doth his word , which after a speciall manner resembleth himselfe . this word so propoundeth all the frame of mans salvation from the lowest staire to the highest , as god may have his glory in all : cor. . . . that he that glorieth might glory in the lord : and that no creature migh● share with him in his glory , which he never would communicate to any other : verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that no flesh might glory in his presence . to apply this to particulars . . the church of rome maintaines a doctrine , that saints departed are to be invocated , as mediatours ( though not of redemption , yet ) of intercession . wee affirme the contrary according to the scripture . bring now this point to this tryall , whether gives more glory to god , and lesse to the creature ; we , who affirme him to be a god hearing prayer , who onely knowes the hearts of the sonnes of men , and is omnipresent to heare , and omnipotent to helpe , ( all which are incommunicable attributes of the deity : ) or they which against the scripture robbe god of this part of his honour , and bestow it on creatures which are not capable of it ? isay . . . the same church of rome teacheth , that to the justifying of a sinner before god is required not onely an imputed righteousnesse , but an habituall righteousnesse , which are workes of charity , which makes a man of just more just . wee in this doctrine of iustification utterly exclude humane merit . now bring this different doctrine to this rule : whether gives more to god , and lesse to the creature ; that doctrine of iustification by faith onely , which utterly takes from man all that hee can thinke of to justifie himselfe withall , and ascribes the whole worke of salvation from first to last unto god : or that doctrine which puffes up man in conceit of some righteousnesse in himselfe , and takes from the lord this honour to be hee that justifies the ungodly ? and this is the rule , to which the apostle brings the same doctrine to be tryed , rom. . , . by what law is boasting excluded ? not by the law of workes , but by the law of faith : and because this doctrine excludes all boasting , hee concludes , therefore is a man justified by faith without the works of the law. see rom. . . . the church of rome also maintaineth the doctrine of humane satisfactions , and enjoynes many penances to satisfie the justice of god for veniall sinnes : wee on the contrary teach , that wee must every day pray for the pardon of our daily sinnes . now bring this different doctrine to this tryall : which gives more to god , and lesse to the creature ; that which applies an infinite justice to god , the violation of which must be made up by an infinite person ; or that which imputes to him an imperfect justice , such as a sinfull man may satisfie , and an imperfect mercy , if our owne workes make not supply ? . the same church teacheth , and so the church of the 〈…〉 that god hath elected all to salvation , and christ hath redeemed all and every particular man. we according to the scripture holde , that god hath chosen onely heires of salvation , and that christ for his part redeemed not all particulars , but all kindes : for hee that would not pray for the world , would not die for the world . how shall we bolt out the truth ? answ. bring the doctrine to this rule : wee aske , if god have elected and christ have redeemed every particular man , why is not every particular man saved ? because ( say they ) god foresawe who would beleeve , and who would not : which is to make gods election frustrate , as electing such as hee foresaw would not beleeve , as also dependant on the will of man , and mans will to overrule gods : and not mans salvation to depend on gods will and election ; than which nothing can be more dishonourable to the majesty of god , rom. ▪ . who ever resisted his will. adde hereunto , that in the doctrine of falling from grace , gods glory suffereth , for thereby the seede of god loseth the glory of being incorruptible , and gods truth suffereth , who saith it abideth for ever . . the same church teacheth , according to their ordinary practise at this day , that the pope hath power to make lawes to binde the conscience ; hee hath power to dispence with lawfull oathes , and untie the conscience which gods law hath bound : he hath power to dispense for marriages within degrees prohibited by god , & the like : we deny any such power can agree to any mortall creature , and holde it a tyrannicall usurpation . bring these and the like positions to this tryall . whether gives more glory to god , and lesse to the creature , to acknowledge him the lord of his owne law , onely above it , or to set a prelate not onely in his chaire of estate , but above god , who is able to reverse and abrogate his lawes at his pleasure , and to sit in the consciences of men , which is the lords owne and onely consistory . that is the third rule . fourthly , all sound doctrine directs and leades unto christ , magnifies and sets up christ , who is the end of the law and gospel : and as christ prooved the iewes not to be of god , because they dishonoured him the sonne of god , iohn . so whatsoever doctrine dishonours christ , cannot be of god. and , if we bring the whole body of popery to this rule of tryall , it will appeare not to be of god. . their whole doctrine of merits and humane satisfactions , how doth it obscure the merit of christ , yea abolish the absolute satisfaction of christ who hath paid the uttermost farthing ? this doctrine makes christ but a peece of a saviour , halfe a iesus , for every man must be a iesus to himselfe ; and , whereas the apostle saith , there is no other name given under heaven whereby to be saved , hereby every man hath a name to save himselfe . . that damnable idol of the masse , wherein ( as they say ) christ is offered by the priest for the sinnes of the quicke and dead , what is it else but an utter renouncing of christs owne and onely oblation , arguing it to be imperfect , and an insufficient satisfaction ? for so the apostle concludes against leviticall sacrifices , heb. . . they were many because they were imperfect ; this is perfect , therefore but one and once . see chap. . . . their unholy order of priesthood and sacrificing shavelings , what else doth it but wage battel against the priesthood of christ , which being after the order of melchizedeck , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and cannot passe from him to any other , heb. . , . there were many priests , because of their impotency , but this man hath an everlasting priesthood , therefore needes no successour on earth , nor had none as they had . . the maine pillar of popery , which stands on the popes headship over the church , how dishonourable is it to christ , who , being every where present by his spirit and grace , is implied thereby to be absent , and to stand in neede of a vicar ? besides , it makes the deare spouse of christ a monster , having two heads being but one body . besides , the infinite constitutions of this supposed head cleane contrary to the lawes and government of the one and onely lawfull head and king of his church , iesus christ. . their doctrine of unwritten traditions , which are pari pietatis affectu to be received with the written word , how manifestly doth it dishonour the propheticall office of christ ? how could he be the onely true prophet , if hee left halfe the will of his father unrevealed , but lapt up in obscure traditions ? how could he satisfie his propheticall office , if he deteined from his church some doctrine needful for her to know ? how was he faithfull in the house of god as a sonne , if he came behind moses his servant , who brought a perfect patterne from the mount , for the direction of the smallest things in the tabernacle ? how did he teach us all things when he came , as ioh. . . if the church may still coyne new articles of faith ? as scotus . before the lateran councell transubstantiation was no article of faith : it seemes our saviour left something alone for the councell of trent , and the lateran councell to determine , and that the samaritan was deceived . . their blasphemous prayers to saints , angels and relikes , how pull they men from the mediatour who is but one , and dishonour his intercession which now he makes for the saints ? while they have one prayer to christ , they have twenty to the virgin. what can be more blasphemous and more derogatory to his power , and glory , than to joyne with him in the administration of his kingdome the virgin mary ? that hee must dispense justice , but she mercy ; yea in the omnipotent worke of his mediation saluting her , and praying unto her by the title of mediatrix hominum , mediatresse of men : nay giving her a power farre above him , iure matris impera , command him in the right of a mother . thus our mighty god and saviour is become an underling to a poore creature . these can be no sound doctrines , which so dishonour the sonne of god , and spoyle him of his royalties , as the souldiers did spoile him of his garments , to whom the father hath given a name above all names , that all tongues should confesse him , and all knees bow unto him . so much for the fourth rule . fifthly , that is the soundest doctrine , which most restraines corrupt nature and fleshly affections : tit. . , . the grace of god hath appeared , teaching us to deny ungodlines and worldly lusts : which is the maine intendment of the discovery of grace . a maine fruit of the gospell is the crucifying of the flesh with the lusts , and a mortifying of our members upon earth , which of all things a carnall man cannot brooke . therefore in all differences of doctrines , observe which of them presseth most precise obedience to gods will , which of them gives least toleration to the least offence of god , which of them is most unpleasant and unsavoury to the nature of man , which of them most boulsters and gives liberty to naturall inclination , and you have tryed the truth from errour . for example : the whole doctrine of popery , how pleasing is it to the nature of man , seeing there is nothing in it but a naturall man may performe it without any speciall grace of regeneration ? which indeede is the chiefe cause why a great part of the world is taken with the love of it . . what a deale of paines cuts it off in reading , studying , and meditating on the scriptures , while it teacheth , that ignorance is the mother of devotion , and , it is lost labour which is spent on the scripture ? and while they burne the scriptures as formerly wicked king ahaz did , or antiochus , or maximinus , calling them the heretickes bookes : so as a man may truly say , that the papists hate the bible , as a theefe hates the gallowes : this is farre easier than to call after knowledge , and cry after understanding , to seeke her as silver , and to search as after treasures . . how can there be devised a more easy faith , and sooner got , than confusedly to beleeve as the church beleeves , without any distinct knowledge or faith of their owne ? a faith got without all paines , and of which we may well say , it is worth nothing ; because it is had for nothing : a faith wherein they never neede to looke to the essentiall markes and sound growth of it . this is sooner done than to proove a mans owne selfe whether he be in the faith or no. . how doth it please nature to magnifie nature , to deny it to be so corrupt and dead as it is , but halfe dead , as the man betweene iericho and ierusalem , to tell it it hath good preparations and abilities of it selfe to conceive and practise much good , and with a little helpe it can keepe the law , and come out of gods debt ? what man wanting grace would not finde something in nature to bring before god to bring himselfe into request by ? for every naturall man is a iusticiary . wheras our rule saith that it is a new creation , which is of nothing , and a quickening where no life of grace was , yea a death in sinnes and trespasses ; and not a recovery as out of a swoone . . how pleasing is it to nature , to be tolde and taught , that no paines is required to keepe the heart , nor to resist the first motions to evill , which they say are not evill : that some sinnes are veniall in their nature , put away with a light sigh , a knocke on the breast , or an ave mary : that a man may lie in sport or officiously for his advantage ; and if hee steale a small thing , it is but a veniall thing ? this will please the carnall man farre better than to tell him , that he may not lye for gods greatest glory , and that the very first thought of stealing the least trifle is damnable . but , what is all this but to speake peace to the wicked man , to whom the lord saith there is no peace , esay . ult . . who would not be a papist , if that doctrine were not prooved false by this rule , which offers release from sinnes , and from hell ; yea offers the whole kingdome of heaven for money ? who would not sweare , whore , profane the lords day , rise up against magistrates , oppresse , riot , and addict himselfe to all villany , if for a little money he may have a pardon for all his sinnes : or suppose hee must needes goe a while into the kitchin of purgatory , yet for a little money or lands to the church and priests for masses , he is sure to be remooved to gods parlour in heaven ? . in our whole courses let one preacher come and call men to a diligent study of the word , or to a strict observing of the whole saboth , let him seeke to pull out of mens mouthes their owne words , out of their hands their cards , or cuppes , and injoyne them a constant sanctification of the lords rest ; let him call them to the often receiving of the sacrament , and strict preparation to it : let him call them to circumspection against the least sinne , to zeale and profession in holinesse : oh what a tedious and irksome doctrine is all this ! now farewell liberty , sports , and all good company ; what a precise fellow have wee gotten to make fooles of us , & c ! let another preacher ( as some such there be ) come and tell us , a man may doe well enough without so much preaching , and what should private men meddle so much with the scripture ? that to spend the saboth so religiously and strictly , is iewish , and not so necessary : that men may take some liberty to play and recreate themselves on the saboth day : that it is not good to be overforward in religion , for that were to smell of purity , and be too strict , yea wise overmuch : that ministers may doe well , and winne their people by being good companions : that men be men , not angels , nor god so strict in so small matters : here 's a man indeede that winnes the spurres , hee carries townes and countries after him : here is a preacher for our people , as was once said of the prophet that prophecies of wine and strong drinke . but who is the true preacher now by our rule , hee that carries the generall applause of the multitude , or he that is the greater enemie to the liberty of the flesh ? oh were we wise to apply this rule , gods pure ordinances would get strength apace , and our selves should thrive apace by the doctrine we heare . the sixth and last rule for tryall of doctrines , is this : that doctrine which most soundly comforteth distressed consciences , is the soundest , and to be embraced . for the end of all scripture , rom. . . is , that we through patience and comfort might have hope : and the prophet , psal. . . saith , the testimonies of god rejoyce the heart . the reason why god hath given learned tongues , is , to speake words of comfort to the weary : and most excellent is that in gal. . . peace shall be to him that walkes by this rule , and mercy , and upon the israel of god. the gospell is a word of peace , and glad tidings of salvation . and therefore that doctrine which brings the most welcome message to a distressed conscience , is the true doctrine , most agreeable to the gospell . to make some application . . we teach , that a man may be certaine of his salvation in this life by an ordinary and speciall faith ; because faith assureth the soule of pardon of sinne , and present favour of god , and brings in comfort , as matth. . . iesus seeing their faith , said , sonne , be of good comfort , thy sinnes are forgiven thee : it brings peace , and boldnesse with god , rom. . , . it brings in joy of faith unspeakable and glorious , pet. . . but the papists , and some amongst our selves hold there can be no such certainty of salvation , but conjecturall and probable , and deceitfull . bring this doctrine to this rule : a poore soule afflicted in conscience , sees nothing but gods wrath , and hell ready to swallow him , hee is afraid of damnation which hee knowes he hath deserved : whether hath more comfort , for a papist to tell him of the unspeakable love of god , here is an emplaster and remedy , but you must not be so presumptuous as to apply it ; all this increaseth the torment : or for him that brings the emplaster , to say , here is the unspeakable love of god , the unsearchable grace and merit of christ , here take and apply it , holde the comfortable possession of christ , which enrighteth and entitleth you into the unchangeable love of god ? here the heart rests not in the emplaster , but in the application of it : popish doctrine is like an emplaster to a broken bone , but kept in the pocket . . what uncomfortable doctrine is it , that they teach us to seeke life in the law , which is to seeke life in death , because of our weaknesse ? gal. . . if there were a law that could have given life , righteousnesse should have beene by the law , rom. . . the sonne of god supplyed what was impossible to the law by the infirmity of our flesh . what an uncomfortable doctrine then is it , that wee must place our hope in our owne righteousnesse , and that the gospell is nothing else but a more perfect law than moses was ? surely if we ground our joy in our selves , it shall be like that of israel , dancing before the calfe of their owne making , exod. . . as short and unsound . . what an uncomfortable doctrine is that of falling away from grace , and out of gods favour ? what comfort can i have of my faith and hope , if of a true childe of god to day , i may become a childe of the divell , and be cast into hell to morrow ? what glorious and unspeakable joy can there be in such a perswasion , but rather a desperate feare of finall rejection ? no , it is the continuance of our joy that makes it so unspeakable : and this is the sure anchor of our hope , that gods love is unchangeable , and he preserves us by his power to salvation , saying as isaac , he is blessed , and hee shall be blessed , gen. . . and as pilate in christs superscription , what i have written , i have written , iohn . . his decrees are as the lawes of the medes and persians which cannot be altered , dan. . . whom he once loves he loves to the end , ioh. . . and also upholds them to love him to the end . . what an uncomfortable doctrine is it to a wounded soule , that he must come upon paine of damnation once in a yeere , and confesse all his sinnes to a priest , against whom hee hath not sinned ? hee must confesse a debt to him to whom he owes nothing , and to him who cannot remit it ? which is so farre from being an ease to a wounded conscience , as that it is indeede a very racke and gibbet to it . for , how can he confesse all his sinnes , which himselfe cannot understand ? certainly if no man can number his sinnes , no man can confesse them . david confessed to god , and obtained remission , psal. . . the prodigall went from his father , and returned to his father , and confessed , and was received againe , luk. . , , . . how full of uncomfortablenesse is their doctrine concerning the word and sacraments , the speciall meanes ordeined for our strength and comfort ? for the word : if thy word ( saith david ) had not beene my comfort i had perished in my trouble . but popish doctrine takes away the word from the people , which is wisdome to the simple , sight to the blinde , light to them that are in darknesse , and life to the dead . what a dismall thing is it for a souldier to be sent to the field against a multitude of powerfull and deadly enemies , but first bereave him of all his weapons ? for the sacraments : if their doctrine be true , that the efficacy of the sacrament depends on the intention of the priest , who can know when it is effectuall but himselfe ? what man knowes whether he receive the sacrament , or no , or whether the sacrament doe him any good , seeing he cannot know the priests intention ? so much for the application of rules unto doctrines . now to the rules applyable unto practise . the first rule respecteth god , three wayes : . from his word , . in his presence , . for his glory . i. for the word of god wee must labour to bring to every one of our actions , . a precept or commandement , calling for obedience : what i command , that doe onely : else will be said , who required these things at your hands ? isay . . . a promise confirming us in our obedience ; for , as the former gives us a calling and leave , so this gives successe . if thou beest in gods worke , thou art under his protection , and maist boldly pray for a blessing promised . . a threatning , to restraine disobedience , if thou beest either negligent in well-doing , or doing that thou shouldest not . for all these , see one instance , genes . . , . noah in making the arke , . had a commandement , make an arke : . a promise , enter into it , and be safe : . a threat , all that enter not shall be drowned . god is the first mover in himselfe , and he must be the first mover in all our motions and actions . ii. as every action must be undertaken by his word , so also it must be done in his presence : henoch walked with god , gen. . . david set the lord alwayes before him , psal. . . moses by faith saw him that is invincible , hebr. . . this will feare us from sinne , as the iudges eye curbes a malefactour ; and quicken us in good duties , because our masters eye is still upon us : and comfort us in troubles for well-doing , because our master is with us to save us . iii. as by his word and his sight , so must i undertake every thing even the smallest , for his glory : whether i eate , or drinke , or whatsoever i doe , i must therein make my selfe serviceable for his glory . this caveat will hinder all things , which would any way dishonour god. moses will not leave an hoofe behinde him at pharaohs request , because hee lookes at gods glory . nehemiah for gods glory seemed to neglect his owne safety and life , chap. . . should such a man as i fly ? who being as i would goe into the temple to live ? i will not goe . the second rule respecteth the action it selfe to be done : and this both for substance and for circumstances . . every action for the substance of it must beseeme the gospell : phil. . . onely let your conversation be such as beseemeth the gospell of christ : our actions must not onely be squared to the rule of the law , but to the profession of the gospell . this rule is of large extent , and appliable to every action : and a man should say thus with himselfe , vvhat ? is this action honourable to my profession ? is it a peece of my generall calling of a christian ? the gospell is an holy gospell , and i professing it must passe all my time in all manner of holy conversation , pet. . . . doth this action savour of holinesse ? the gospell is from heaven , and heavenly , and my conversation , if i professe it , must be in heaven , col. . . phil. . . doth this action relish of heavenly-mindednesse , and of a conversation without covetousnesse ? to joyne practise with profession , beseemes the gospell : otherwise , to speake well of religion , without the worke of it , is as if an hungry man should speake of meate when hee hath nothing to eate . liberall sciences are for contemplation , divinity and christianity for practise . we must not content our selves to see our duties in our places , as we see citties in a mappe which we were never acquainted with . . every action must be done well , in due circumstances : for in things , which in themselves are not sinnes , much sinne lyeth in the undue and unfit circumstances of them . see an instance : is it not lawfull for a king to number his people , both in respect of tributes , and levying of armies , to impose on them oathes , and services of subjection ? yes : but circumstances made this unlawfull and sinfull in david . . because he did it in pride , to know his power and strength , without cause . . because it was in fleshly confidence , on the multitude of his armie . . because it was in idle curiousity , hee would know that which god would not have knowne , who had promised they should be innumerable . . because he neglected that word and commandement , exod. . , . that when the people were numbred , every one should pay halfe a shekel lest they were destroyed : and so many wayes sinned . againe , is it not lawfull for a parent to bewaile the death of his sonne , especially if violent and untimely , who seemes to be taken away in his sinne , without any testimony of repentance ? yes : but some circumstances made it very unseasonable for david to testifie so great sorrow for absoloms death , as ioab wisely signifies , sam. . . for although he had just cause to mourne for absolom , because himselfe had beene indulgent , and wanting in his education : and besides , though he knew by nathans ministry , that his sins had brought him into this strait , wherin he could hardly tel whether to overcome or be overcome was more miserable ; yet by exceeding in sorrow at that time , . hee seemed not to be so thankfull unto god as he should for victory against seditious persons . . he preferred a private affection before the publike safety . . he shewed unthankfulnesse to the army , by whose power and perill himselfe and his kingdome was in safety , he shamed the faces of his servants which saved his life . . he thought not of the danger of sudden insurrection and present rebellion , which ioab well perceived , verse . so as it was lawfull moderately to mourne , but not with such excesse and testimony as was joyned with offence of his people , with neglect of his owne danger , and with the hazard of publike peace . but let us now see david who had failed in not observing circumstances , notably graceing himselfe againe in such accurate observance of circumstances , as made him refuse a very lawfull action when the circumstance so required . sam. . . being marvelous desirous to drinke of the water of the well of bethelem , three mighty men brake into the host of the philistims , and drew water , and brought it to david to drinke . david now had power and neede to drinke it , but would not , but powred it out upon the ground before the lord. . because he would testifie his thankfulnesse to god , who had both given him such men , and also preserved them . hee is not proud of them , neither ascribes the happy event to their power or fortitude , but to god. . because ( in great wisdome ) hee would not have his subjects rashly to thrust themselves into such dangers . he feedes not their rash confidence , but wills them ( in effect ) to be diligent in avoiding of danger . . he would not satisfie his owne desire by the extreame perill of his subjects , but if they by such an hazard overcome their enemies , hee will overcome himselfe , he will shew how deare his subjects lives are unto him . the third rule respecteth the agent : in whom three things are requisite . . hee must be a good man , a good tree , else there will be no good fruit . . the person must be pleasing in this particular action : and that is , when it is done by faith : for whatsoever is not of faith , is sinne , rom. . ult . let the action be never so indifferent , never so small , yea never so good , if i doe it with an erroneous or doubtfull conscience , it is sinne to me . . hee must in doing any thing containe himselfe within his speciall calling , cor. . . let every man abide in that calling to which hee is called . for many things are wel done , out of duty and office , which same things are sinfull , done without just warrant and calling . let a thing be never so just , if it be done out of a mans way , it loseth the beauty and justice . absolom had justly deserved death , but ioab slew him unjustly , because hee was warned by david to spare him . now david had the power over his life , so had not ioab . elijah calls for fire from heaven against his enemies , and justly , king. . . . but if the apostles attempt it , luke . . they shall justly be reproved ; because even the best examples are not to be followed without divine vocation or calling . for the difference betweene these holy men lay in the matter of their calling . elijah knew what spirit he was off , being stirred up by propheticall instinct , and was certaine of gods will : but the disciples knew not what spirit they were of , being stirred by an humane spirit lusting after revenge , against the will of god. besides , elijah had a singular spirit , and speciall vocation to revenge on gods enemies : but the office of christ and his apostles , was , to save sinners , and bring them to repentance . to preach the word is a worthy worke , tim. . . but for a shoo-maker or an artizan to undertake it , is base and unworthy . to baptise the childe of the beleeving parent is most necessary and fit : but for a woman , or a midwife , or private person is neither necessary nor lawfull . the fourth rule concerneth our brother , toward whom in all things we must expresse two vertues . . charity and brotherly love . . care of his edification . i. the rule of charity is in that precept , thou shalt love thy neighbour as thy selfe . then looke what i would not ( out of sound judgement ) have him doe to me , i must not doe to him : not offering to him what i would not have offered to my selfe . the meaning of the rule is , that i must embrace every man with the same kinde of love wherewith i love my selfe , although i am not alwayes bound to the same degree . for suppose that i be in danger with another friend , i can save one of us two , and but one , here i must save my selfe , and not him . object . but wee desire in this case , that the other should save us , and not himselfe , and therefore doing as wee would be done unto , wee should save him , and not our selves . answ. that which we justly desire to be done to us we must doe to others : but this is an unjust desire in this comparison : for god hath ordained degrees of men for degrees of love ; first our selves , then the houshold of faith , first our owne families , and then others . object . the widow of sarepta had baked a little floure for her selfe , and she bestowed it on elijah , when it would not serve them both . answ. . she certainely knew the meale should serve both her selfe and her sonne , and also the prophet , partly by divine instinct , and partly by elijahs words . . she had experience by the miracle , that the oyle and floure wasted not , but increased , as elijah had spoken , king. . . ii. in doing any action in the sight of others , i must have care that i be so farre from scandalizing , that i must edifie my brother . for suppose a thing be in it selfe indifferent , or lawfull ; yet if i cannot doe it but i must offend him , i must forbeare . cor. . . i will never eate flesh while i live , before i will offend my brother . and , let all things be done to edification , rom. . . but this rule must be understood with these cautions : . it must be a weake brother : . to forbeare indifferent things , not necessary duties : . forbeare onely for a time , till he may be instructed if he will : . in such indifferent things as the life stands not in ; our forbearance may not impaire our life or health , for then it loseth indifferency . if now we shall apply many of our actions to these and the like rules , we should see the crookednesse of them , which yet we esteeme straight enough . see it in some instances . i. men in losses and extraordinary crosses seeke out ( as they say ) and commonly and boldly runne to the witch or cunning man , and the losing witch is thought a publike good , or commodity to the whole country where he is . but lay this action to these rules or any of them . . gods word prohibiteth and threatneth it . . for gods presence : thou hast runne from god to the divell , and renounced god by depending on satan for helpe . . for gods glory : thou couldst not more dishonour him than by so doing . . for the meanes : thou hast renounced lawfull meanes , sanctified by god , and hast used such as for all worldly gaine should not have beene used . . doth it beseeme the gospell , or a beleever , to runne in post hast to satan ? is it because there is no god in israel ? did saul ever doe so till god was gone from him ? . for thy selfe the agent : thou art a plaine infidell , yea worse than an infidell ; there being no cure but by faith in the divell : thou hast runne out of thy calling , hast cast off the yoake of god , and by the hand and helpe of the divell hast avoided the hand of god for the present ; to the scandall of thy brethren , and the wounding of thine owne soule . ii. many addict themselves to many sports and recreations on the saboth day : oh the saboth was made for man , and not man for the saboth , &c. but bring this to the forenamed rules : . where hath god commanded it ? sure we are hee hath commanded the sanctification of the saboth day , which is the whole and parts : is this to sanctifie a day to the lord ? . whether maketh more for gods glory , in whose sight we are , saboth-dayes duties , or recreations ? whether dare wee pray rather for blessing and successe upon ? in which have we more comfort , and would have god to finde us in ? . whether beseemes a christian better , who is commanded to cease from his ordinary calling and lawfull vocation , because they destroy the saboths rest , and much more sports and play lesse necessary ? whether is recreation for rest , or labour ? whence wee conclude , that howsoever on the saboth wee may and must rejoyce , yet our rejoycing must be that of the iewes , nehem. . . that they understood the law , namely in things spirituall and holy . iii. others worke , and thinke they may , in their callings , in the morning and evening of the saboth : as some of our tradesmen and shop-keepers . bring this common practise to this rule . . gods word is expresse , thou shalt doe no manner of worke , ier. . . . hast thou god in thy presence ? he rested from all his worke . . doth it beseeme that profession which is heavenly ? savours it of heavenly contemplation , or base earthlinesse ? . art not thou runne out of thy way , seeing thy calling on the saboth , is , wholly to cease from thy calling , and doe no worke but workes of mercy , and such as serve to preserve the ministery and gods worship . . is not the example as wicked as the action , and the hurt to others more than the advantage to thy selfe ? . the psalme for the saboth directly meetes with this objection , psal. . . it is a good thing to praise the lord in the morning , and to declare thy truth in the evening and in the night season . . if a man plow and thresh on the saboth day , hee is counted a profaner of it , an atheist , and so he is : and why not hee also that labours at the racke , or in the mill , or the boate ? alasse the profanesse of our dayes , that he that is drunke , diceth , cardeth , or sweares on the saboth is counted honest and religious enough ; and those that passe their saboth worse than beasts ( which though they can do nothing to sanctifie their rest , yet doe they nothing to profane it ) are applauded , whilest conscionable observers of it are scorned . iv. for resorting to stage-playes , and frequenting of places of idle resort and unlawfull games : which , would men bring to the rule , they should not be so frequented as they be . . gods word is , that such filthinesse ought not to be named among christians , much lesse acted : and that we ought to passe away all our time in feare and trembling , pet. . . . god is there present to take account of every idle word : and there is the passing of nothing but idle and hurtfull words , against god and man ; and an holding of mens eares to them many houres together . . wouldest thou willingly he should take thee at a play , or at cards or dice , when hee comes to judgement ? . for one speciall circumstance ; are not men there in womens apparell , contrary to deut. . . . for thy selfe , thou art neither in thy generall nor in thy speciall calling , and therefore art out of the way of gods protection . . for thy brethren : as thou maintainest the players , or gaming houses , or alleyes in an unlawfull calling , so thou offendest others by thy example ; especially if thou beest a master or magistrate that abettest such ungodly and unlawfull courses , thou sinnest by example , against duty , and decorum . oh let unthrifts so spend their time , and not thou who shouldest punish and represse them . v. the last instance concerneth our fashioning our selves in our apparell and behaviours , both to the strange fashions of other countries , or the fantasticall fashion of our owne . . gods word is , zeph. . . i will visite the princes and the kings children , and all such as are clothed with strang apparell . how hath god visited the late strange fashion and coulor of yellow ruffes , both in the deviser and first wearers ; on which god hath cast speciall reproach , that in scorne not only chimney-sweepers , but hang-men in their office taken it up : which yet some will not be warned by ? . whether doth thy conscience tell thee , that thou art assured , that strange and fantasticall fashions make thee as comely in gods eye , and to iesus christ whose spouse thou professest thy selfe to be ? and whether darest thou say , thou glorifiest god by them ? art thou sure thy conscience is neither erronious nor doubtfull ? . for the circumstances : hast thou an eye to adorne thy profession , with thy body ? or doth it beseeme the profession of holinesse , to runne through all lightfashions ? the apostle , tim. . . commands wome● to aray themselves with modestie and good works , as women professing the feare of god. and garments should expresse the hidden man of the heart , and shew the sober fashion of our minds , and not the vain fashions of forrein countries . for thy own person : do these fashions argue thee to be a beleever , whose cheif care is to adorne the soule ? or canst thou thinke the lord iesus can be put on together with such fashions ? . for thy brethren : how doest thou scandalize them , offending some , provoking others , and bringing a blott of levitie upon thy selfe , whose good name should bee a precious oyntment , and whose course in this behalfe , should favour of grace and gravitie , sutable to the gravest presidents of good and godly women , and the most sober of thy ranke and degree ? object . some will be ready to turne off all this which hath ben sayd , replying thus , alas man ! you are too precise your selfe , and you would have vs so too : wee cannot put on our clothes without you , nor take any recreation without your leave , no nor yet with it . answ. according to the text , try all things : and can he be too strict or curious that must try every thing , even the least ? let me see that man that thinkes himselfe exempted from this precept , or any of his wayes : no , no , there is a strict tryall and account behind ; and hee shall best fit it , that is strictest in tryall afore-hand . hold that which is good . this precept is aptly knit to the former , and informeth us what we should doe after we have examined and tryed the truth , and hath in it , . a commandement : keepe or hold . . a limitation : that which is good . for the former : it is not enough lightly to examine our courses , no nor yet so judicially as to finde out the truth , if we goe no further : as many who please themselves , and feede their eyes with reading , and their mindes with meere speculation , but cleave to no sound opinion , but are unstable and unsettled in all their wayes . and therefore the apostle knitteth to tryall , keeping or holding : for , what a madnesse were it to try a peece of mettall , and finding it to be good golde , cast it away ? which is the folly of many a man in the case of sound and saving doctrine , which is far more pure and precious than gold seven times tryed in the fire . for the latter , we must try every thing , but not lay hold on every thing , and not catch whatsoever comes next to hand , as many are ready to keepe and holde , but it is chaffe in stead of good corne , and drosse in stead of golde : as many curious and dainty hearers , who are as men having ill stomackes , which cast up wholsome and strong meate , and hold nothing but fruite and trash , which feede and increase the humours there already : so wholsome and savoury doctrine is rejected , and a few fine sentences , savouring of wit or learning , fetched any where but from the scriptures , are held , and nothing else in comparison : which is with the prodigall sonne to feede upon huskes in stead of the bread of his fathers house . and therefore the apostle limiteth us in our keeping , that onely which is good . now as god is the authour , and his word the rule of all goodnesse , it followes , whatsoever god appoints , and his word approove , that is good , and nothing else . every one is bound in conscience to keepe whatsoeuer good thing he knowes approoved by the word of god. for the word keepe , requireth a constancy in the knowne good , either of doctrine or practise : deut. . . these are the commandements : keepe them , and doe them : for that is your wisedome . this is the generall precept to all gods people . for particular churches : rev. . . to the church of thyatira hee saith , that which yee have already , hold fast till i come : and chap. . . to the church of sardis , remember what thou hast received and heard , and hold fast and repent . and for particular persons : tim. . . but continue thou in the things thou hast learned : tit. . . hold fast the faithfull word . the like for all the sonnes and daughters of wisedome : prov. . . . take hold of instruction and leave her not , and keepe her , for she is thy life . . satan and seducers will seeke to snatch away the truth from us . this reason the apostle seemeth to imply in the composition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as if hee had said , hold against all men , and all adversaries , which would withhold : hold with both hands all good and holy truthes , concerning faith and manners . theeves and robbers will meddle with no beggars , but where they have hope of a booty : satan and his agents lye most in ambush against such as embrace the truth , and follow the thing that good is ; there is the treasure of truth , the wealth of grace , and a booty which satan would faine finger : he makes many on-sets to this purpose ; and if we keepe not our ground , ( here called the keeping of good ) hee pulls us from our hold , and easily surprizeth and draweth us to the contrary evill . we had neede therefore so much the more watchfully to hold that which is good , as our adversaries are watchfull to robbe us of all our goods . and , were it not that wee had such enemies without us , our inward and bosome companion , our owne corrupt nature is ever soliciting us , and drawing us aside ; for were we of our selves inclinable to hold good things , the apostle might have spared a number of the like precepts to this : but the spirit of god seeing our disposition so rimie and full of holes , to let good things slippe , and perceiving our dulnesse and sleepinesse , ( with whom it is as with children , who being once asleepe , let things slippe out of their hands , which before no meanes could winne from them : ) yea and which is worse , that while wee seeme waking , wee hold weakly , as a thing which a man cares not whether he hold , or no : therefore hee supplies our need , and strengthens our weaknesse , and awaketh our dulnesse , with this and the like exhortations , hold that which is good . which shew , that it is no lesse christian vertue and fortitude to retaine and keepe , than to attaine that which is good . . hold and keepe all sound doctrine , because of the great utility or profit thereof : for . it is the evidence of thy salvation , and of the inheritance of the saints : how carefully doe men keepe their evidences , & lock them up safe in the surest chests they have , because if they lose their evidences , they may easily lose their lands ? so lose thou thy part of the word , thou losest thy part of heaven . shall men be wise to keepe their deedes and conveyances of lands and leases so safe as no man shall cousen or cheate them of them , and whatsoever casualty comes , these shall be provided for ; and can it be wise or safe for any to bee carelesse in keeping the word , his evidence for heaven , without which he hath no tenure , nor assurance ( out of his idle conceit ) to one foote in heaven ? . wholsome doctrine is the staffe and support of a man in the way to heaven : a lame man , if he hold not his staffe , falls downe-right ; and if the word directs us not in our duty , and supports us in temptation , wee fall quite away . . the sound doctrine and truth of gods word is a notable preservative in dangers , so farre as it is held unto . a man in perill of drowning will catch and lay fast hold on any meanes of safety , and will lose his hand before hee will lose his hold : every christian is in this world as on a dangerous sea ; the church is the shippe , in which is salvation , represented by the arke ; the anchor is faith , heb. . . the mast is the crosse of christ ; the prosperous winde is the spirit of god ; adverse windes tossing and tumbling the church , are persecutions , tryalls , temptations , afflictions ; the fraught , graces , good conscience , hope , love , and the like ; and the haven is heaven . now lose the doctrine of faith , and shipwracke is presently made , tim. . . good conscience and all is lost : but hold the doctrine of faith sound and entire , by the hand of faith , and all is safe . . there is but one right rule and way to attaine salvation , even the truth , which the truth himselfe hath purchased at a deare rate : for the word of life , and the holy gospell was not easily purchased , but by the precious blood of iesus christ ; and should wee lightly esteeme so deare and precious a purchase ? this will evince that it was never purchased for us : for , the church for whom it was purchased is honoured with this title , to be the pillar and keeper of truth , tim. . . for there in the church fundamentall truth fitteth as on a rocky foundation : and every good man is a part of that good ground , described luke . . who with honest and good hearts heare the word of god and keepe it . . no man but desires comfort when he most needeth it , especially in the houre of death : now there is no surer way to provide and lay up comfort for these seasons , than by carefull keeping the truth . this ministred comfort to paul , tim. . . i have fought a good fight , i have finished my course , i have kept the faith , &c. the scriptures are the wells of consolation , esay . . . it is not enough for a man that expects future salvation , to heare , know or professe the truth , unlesse he abide and continue in it . hence saith the apostle , cor. . . whereby yee are saved , if ye keepe what i have preached unto you . and our saviour tyeth blessednesse not to those that heare the word of god , but to them that keepe it , luke . . this serves to confute the schoolemen , who have turned all divinity into questions , even the articles of religion and fundamentall points are turned into vtrums , and a questionary divinity , from which no edification , no proficiency in piety can be expected . these be most of them vaine bablings , and oppositions of science falsly so called , tim. . . as vaine as if a man should dispute whether the sunne be risen at noone : and yet in popish schooles and churches he is not thought a teacher of any worth , who is not a quodlibetary , and prepared to dispute pro et con of the least apex or iota in divinity : so as nothing can be so certaine or grounded but they must call it into question , and boldly dispute and propound opposite reasons : which is farre from this precept of holding that which is good . a farre safer way they might learne of the turkes , who suffer not a word of their alcaron to be called in question under paine of death . secondly , this reprooves many of our ordinary hearers , who are farre to seeke in this precept . . some come and heare much good and wholesome doctrine , but hold little or none of it , but are like the tunnell that takes in the liquor at one end , to let it out at the other ; so many take in the word with one eare , and let it out at the other : yea some that seeme to take some content and delight in the word while they heare , keepe as little as the other : whom wee cannot compare fitlier than to the sive in the water , so long as it stayes there it is full of water , but take it out it keepes never a drop ; so many longer than the church holdes them , they hold nothing for an after-use . for how comes it to passe that many men are so grosly ignorant of many principles of religion ( some not knowing at yeares of age whether christ was a man or no ) wherein they have beene often instructed , but because they thinke it enough to heare , and not to keepe ? how have many lost many worthy things in which they have beene greatly strengthened and comforted , but because they made no conscience to keepe what they seemed to have ? . some can heare and seeme to keepe something , if they can carpe or catch any thing , either to feede their owne corruption , or to heape their displeasure upon the head of their teacher . ahab could remember that micaiah never prophecyed good unto him . oh such a man spake many yeares agoe against our government , he tolde us of our trades , buying and selling , setting of rackes and vatts on the saboth day ; hee was busie with our fashions and habits , our games and recreations ; hee speakes inconsideratly and uncharitably : and a great deale such they can holde and mutter some foure or five yeares after , as if they were spoken but yesterday . but aske such men , what was the text of the last sermon you heard but two dayes agoe ? you put them into a study , and after a long pause and rubbing their memory , they will perhaps tell you they doe not remember . these men are like the boulter poke , which lets out the finest flowre , and if there be any bran or huskes , will be sure to keepe it : and most opposite to our rule , because they catch and hold not that which is good , but that which is worst and most hurtfull . the proud man will hold his fashions , and the foole his folly though you bray him in a morter , and the ambitious his errour , if it will adde but one cubit to his height and state in this world . . there is a kinde of academicall and skepticall christians , who notwithstanding all their hearing are unstaid and unsettled in their judgements and courses , such as holde all things in suspence and question , that they may admit of any thing that may make for their profit or preferment : who walke not certainely in wisdomes way , for that doth try all things , and keepes that which is good : and how can he hold any good thing that holds not the rule of good , which is the word ? thirdly , let us frame our selves to this so necessary precept , to hold the good lessons which are delivered unto us . and for our direction herein we will consider , . the rules of holding good . . the meanes of holding good . . the motives thereunto . the first is in the text : hold doctrine after examination , when we have tryed it to be good and sound , tim. . . continue thou in the things which thou hast learned and art perswaded thereof : for the very keeping of good is not acceptable , except it be out of faith and sound judgement . the pharisies thought they did god good service not onely in their devotions , but in their revenges and murders of the saints , but all our service must be reasonable , rom. . . rule , hold onely the good : for the extent of keeping reacheth onely to good , because many keepe some good , but some evill also with it . the iewes will worship god in the temple , but keepe their high places and altars too . papists will admit of christ , but not part with moses , they will worship god and christ , but idolls too . many protestants will serve christ and mammon too ; would walke in the spirit , and in the flesh both at once ; and thinke themselves excused , because they hold some good , although mixed with some evill . . rule . hold all that is good : some will not sweare or curse often and ordinarily , but sometimes ; nor by great oathes , but ordinarily by smaller : but the rule is , sweare not at all . some will sanctifie some part of the lords day , but if they hold all good , they must sanctifie the whole day as the lord did . magistrates will hold some good , and looke to civill peace and justice ; but if they did hold all good , they would looke as carefully to duties of the first table , to gods part as well as their owne . when min●sters are diligent in doctrine , & careles in life , they hold some good , but not all . private men that carry themselves soberly and civilly , and are fully content with the name of honest men , holde some good ; but they reforme not their family , nor walke religiously in the midst of their houses ; and so are farre from holding all good . this is in matter of practise : so in matter of judgement . the truth and every part of it is our birth-right , saith cyprian : wee must not lose a foote of it , but hold the least truth . many hold fast the maine grounds and articles of religion , but in things of lesser moment are altogether regardlesse : as bishop latimer thought at first that the cause of the sacrament was rather to be dissembled than suffered for ; but considering better that hee must holde all that is good , himselfe happily suffered in it . nay we must not onely hold truth in sense , but even the words wherein the spirit of god hath conveyed it to us , not departing easily from them : for wee shall finde what great mischiefe hath oppressed the church by taking liberty to depart from the very words of scripture , and in stead of them using other improper speeches to expresse the same thing . as for example : the fathers used to expresse the pastors of the church by the name of priests : whereupon the romish church builds and backes her order of priesthood . doctour fulke in his sixth chapter of his defence of the translation against gregory martin hath these words : it is a folly to thinke that a sacrificing office externall can be established in the new testament , which never calleth the ministers thereof sacerdotes , or priests . they often call the table of the lord an altar , and the celebration of the supper a sacrifice ; and gave a reasonable good sence : but had they kept to the words of the scripture , they had prevented much mischiefe springing thence . for the romanists make advantage of their speeches , wrested out of their sense , to set up that blasphemous doctrine of the sacrifice of the masse . and the word masse , what papist knowes whence it comes , being neither hebrew , greeke , nor latine , nor taken from any other language of any nation , but raked out of the bottomlesse pit , without all signification , unlesse it agree with our english word [ masse ] that is , an heape , a lumpe , a chaos of blasphemies and abominations . the like of the word pope , a strange , unknowne and mysticall name , the learned papists knew it not , but confounded themselves in the etymologie of it : some from pape the interjection of admiration , some from papa , which latine children used to call their fathers by , answering to our infants dad : some from the romane abbreviation of pater patriae , expressed by pa pa and a pricke betweene : some from the siracusans word papas signifying a father . such follies and ridiculous and childish dotages are they faine to wander in , to seeke and finde their holy father the pope , who as himselfe is a beast rising out of the earth , in whose forehead is written mysterie , so his name is mysticall , and from men , not from heaven , not from the scriptures : yet is the name as ancient as cyprian , and used by the fathers . wherein we may see how dangerous it is ( as beza observes ) to decline from the word an hayre-breadth , and not to hold all that is good , even the least . an arrow set a little awry at first makes a great errour before it fall at the marke . how happy had it beene if the ancient fathers ( otherwise godly and learned men ) had held them to the very names , termes , and proper words of scripture , rather than by departing therefrom have opened a flood-gate to antichrists delusions ? who as satan creepes in the darke , and getting in his toe will shove in his bulke : for , give sinne an inch , it will take an ell ; and so of the man of sinne . . rule . hold most carefully the chiefe good things : for so men doe in earthly matters . now there be three things worth most care in keeping . . gods favour , presence , and loving countenance : psal. . lord lift up the light of thy countenance upon us , let others keepe corne and wine , keepe thou this , feare sinne most of all , as that which would most dangerously robbe thee . . thine owne sincerity , uprightnesse , and first love : iob . . i will never lose my innocency , till i die . . the crowne of life is promised to him that is faithfull to death . hold the kingdome fast in the meanes , and so strive as thou maist obtaine . as the martyrs who apprehended it through fire and flames . . rule . hold all that is good , stiffely and stoutly , against with-holders and opposers : for a man shall never hold good , if he doe coldly approove it . hold it as one firmely glued to it ; for so the word signifies , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cleave to that which is good : things glued are not easily disjoyned ; god hath by this phrase glued every christian to every truth , in judgement and practise , and no man must separate himselfe from it . tit. . : holding fast the faithful word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) against gain-sayers . take hold with both hands , against hereticks , tyrants , false-teachers , flatterers , that have laid hold to snatch it from us : or as men in perill of drowning lay fast hold upon any thing they can catch to save themselves , and will not let it goe . . rule . hold the truth constantly , to the death , whatsoever the issue be : rev. . . hold fast that thou hast till i come : as the renowned saints and martyrs , who have rather parted with their lives than their depositum , tim. . . let us therefore labour to see into every truth , and seeing it let us hold it . as that famous souldier cynegrius held the shippe , first with his right hand , till that was cut off , then with his left hand , till hee lost that too , and last of all with his teeth , till his head and body were severed : so let us resolve every one with himselfe , that which i see to be good , i will holde it so long as i live or breathe , my hands , my heart and soule shall cleave unto it , i will carry it to heaven with me . the second thing proposed , is the meanes of holding that which is good . i. if wee would hold things approoved to be good , let us avoid carefully such things as would hinder us in holding them : and they are of two sorts : . some shut out good things , . others thrust them out , or choake them . the former are . presumption of our owne wisdome and knowledge . humility stands porter at the doore of discipline : psal. . . god teacheth the humble . ier. . . heare and give eare , and be not proud . men of conceits will heare whom they list , but an humble man will receive good even from the meanest , though it be an earthen vessell : naaman from his servant , and iob from his hand-maid . . distempered affections ; as rash conceit against the teacher , which is an usuall bait of satan to make all good things carelesly rejected : micaiah for this was turned out of dores , as no fit counsellor for king ahab . so the itching eare which is still desirous of novelties ; as the young man having heard the olde commandements , would still heare more new . and a tediousnesse in hearing the same things often , which the apostle calls a safe thing . the latter are , . hardnesse of heart : cast as much seede as you will among stones , and cover them therewith , no fruite followes , for the stones hinder the rooting : as we see in pharaoh . mollifie the heart throughly , and the word wil abide in it . . cares of the world , which are as thornes to choake it : all seede sowne among thornes , getteth no strength , but perisheth . the pharisies mocked christ in his doctrine , because they were covetous , luke . . . voluptuous living makes men heare onely for fashion , and to be like those widdowes which are ever learning , but never come to the knowledge of the truth , tim. . or at least not to joyne vertue to their knowledge : as the intemperate patient that heares the physitian , but will not follow him . ii. provide and furnish the soule with helpes to hold that which is good . these helpes respect , . intention , . attention , . retention . first , the intention must must bee cleane and sincere : we must not heare for envie , as the pharisies and iewes in paules time , nor for newes as the athenians , nor for gaine or curiosity as felix , but to receive ( as babes ) the sincere milke of the word , to grow in grace thereby , pet. . . this intention shall be the better furthered by premeditation of the force , use and efficacy of the word , that it is the power of god to salvation , the incorrupt seede , the word of life , the instrument of faith , the sword of the spirit , the bread and water that preserveth eternall life . secondly , attention must be used : acts . . the people of samaria gave heede to the things that philip spake . this attention is a keeping of the heart and affections to the word deliuered . acts . . when paul preached , lydia attended , and the lord opened her heart : when christ preached , all the peoples eyes were fastened upon him , luke . attention is the doore by which the word enters . it is much furthered by a due estimation of the word : thy word ( saith david ) is wonderfull , therefore my soule keepeth it . men will attend to their learned counsell , when their free-hold is in question : so here , conceive aright of the word as a matter of life and death , a matter that concernes thy inheritance in heaven , thou wilt carefully attend it . thirdly , retention must follow . in the body there are two nutritive powers , one attractive , to draw meate into the stomacke , the other retentive , to hold it there till it be turned into nourishment : so in the soule . and , if the former draw too little , the latter holds little , and so the body pines : and if the former draw too much , that the body is not able to hold it , the body pines still : so here , the soule must be still drawing , but it must also forcibly holde it , till the soule be refreshed . now this retentive faculty is strengthened by . meanes : . meditation , cleane beasts chew the cud , deut. . consider the workes of the lord : psal. . . meditate in his law both day and night : the acts of god must be in the mouthes of them that feare him , psal. . and . . while david mused , his heart was warmed . phil. . . whatsoever things are honest , just and pure , thinke on those things ; men have therefore evill thoughts , because they nourish not the good . . conference : which is a whetting of holy lessons both on our selves and others : deut. . the iewes are commanded to conferre of the word early and late . acts . the bereans are commended for comparing the apostles doctrine with scripture . . a full purpose of heart to practise good things : psal. . . i have sworne to keepe thy law : and . . why takest thou my word into thy mouth , and hatest to be reformed ? . fervent and constant prayer , which is the key of knowledge , gets the hearing eare , and the soft heart ; it is a key to open the coffers of god , out of which we may take those treasures which are not from our selves , but from above our reach . iii. chuse sure and safe places to hold good things in . first , in memory : we must remember good things we heare : deut. . . take heed to thy selfe , and keepe thy soule diligently , that thou forget not the things thine eyes have seene . psal. . . i will not forget thy word : and ver . . i will never forget thy precepts , because by them thou hast quickened me . secondly , keep them in the faith of thy heart , else all is unprofitable , heb. . . for that onely gives them rooting in our hearts , col. . . prov. . . keepe them in the midst of thy heart : then shall they be as alight in the lanthorne , shining through every part of thy life . this was the coffer that abraham locked up the promises of god in , and held them fast without reasoning , though it was difficult and seemed impossible : rom. . . and david , psal. . . i have hid thy word in my heart . thirdly , keepe it in the affections of thy soule ; love earnestly the word of god and all good things : for the things that wee like not or affect not we care not for keeping . the great commandement is , to love the lord with all thy heart . and every christian ought to appeale to the lord himselfe as peter to christ , lord , thou knowest that i love thee , iohn . . and the tryall of our love to him , is , to keepe his commandements , chap. . . fourthly , keepe them in the practise of thy life and whole conversation : . by professing good things ; as christ himselfe professed a good profession before pontius pilate . . by promoting all good causes to thy utmost power . . by maintaining and defending all good things and causes . . by suffering for good things , and every way giving testimony , and setting seale to them , if neede be with thy dearest heart blood . iv. if we would hold good things , let us furnish and arme our selves against theeves and robbers . . our owne carelesnesse : many times we care not to understand the things of god ; vanity of minde , worldly lusts , and desire of riches , partly take up the roome , partly choake good things , so as they are neither received , nor held . but if we understand not , let us not be ashamed to enquire and seeke out till wee doe understand . . satans slynesse , who steales the word and good purposes out of mens mens hearts strangely , even while they looke on and consent . doe as abraham who drave away the birds that troubled him in sacrificing , gen. . . so doe thou drive away these ravenous birds that are sent by satan . . temptation and persecution : much ground keeps the seede till the heate of persecution comes , and in persecution falls away , and loseth the word in temptation : we must arme our selves against the tryalls of the truth , and having obtained to beleeve , we must also get of god strength to suffer for his sake . the third generall proposed , is , motives to hold that which is good . . let us consider how little we have kept heretofore of all that wee have heard . if a man lay coyne or jewells in a chest , and afterward come and finde none in it , he will presently conclude , certainly a theefe hath beene here ; so may wee in these losses , certainly the divell hath beene here : looke to it more narrowly . . this is all the commendation of a christian , cor. . . i commend you , that you keepe the ordinances as i delivered . a good husband will keepe and save his stocke , yea and increase it . . keepe them and they will keepe thee , as salomon saith , prov. . . forsake not wisdome , and she shall keepe thee : hold them , and they shall uphold thee ; love her , and she shall preserve thee : keepe them safe , and they will keepe thee . iohn . . if the sonne set you free , ye shall be free indeede , that is , from errours in doctrine , and corruptions of life . so long as we keepe the word , we cannot fall quite away , because the seede of god abideth in us . . there is no such losse in the world , as to lose the good things that thou seemest to lay hold on : losse of wealth , of honour , of children , is nothing to the losse of spirituall good things . a man had better lose all the seede he sowes upon his ground , than the good seeede sowne in his heart . better for a man to lose all the joyes and pleasures of the world , than the joy of his salvation . better to lose all the labour of his calling , and put all his gaines in a broken bagge , than lose what hee hath wrought in his generall calling . therefore suffer the word of exhortation , . iohn . looke to your selves that ye lose not the things you have done , but may have a full reward . . let us consider that this is more necessary for us than for any , seeing satans aime and scope is to make great places and townes more backward , and carelesse to hold good things , than others : hee sets his throne in great places , because he knowes that thence wickednesse shall be plentifully derived into the country round about , as tradesmen doe their wares . wee for example sake must labour to know , love , and obey the truth , that gods throne may be set up every where , that our godlinesse and obedience may come abroad , and provoke others : let it be said of other great places , that pride , pleasure , and profit choake the word , and that there is but a forme of godlinesse without power : let us stirre up our selves to our first beginnings , our first diligence in receiving the gospell . object . no doubt but we shall keepe good things . answ. . you are indeede that which you are in tryall : you hardly keepe them while you have good meanes , what would you doe if the meanes were gone ? . what if tryall should come , as wee may justly feare it ? could wee then stand ? oh now lay a good foundation , provide for it , that thou faint not in the day of adversity . verse . abstaine from all appearance of evill . as a carefull father who is come to the end of his life , hath but a while to speake , and therefore heapeth up his lessons shortly together , which he would have his sonnes remember when hee is gone : so the apostle here , drawing to the end of this epistle , heapes together his most necessary precepts in short manner , as knowing what a friend brevity is to memory . god who hath put an infinite distance and disproportion betweene light and darknesse , betweene which ( as the apostle saith ) there can be no communion , their natures being so fully abhorring , hath under that similitude shewed how hee hath separated , and put as great contrariety betweene good and evill , truth and falshood , which are a spirituall kinde of light and darknesse , so as they can never agree in one subject , but where light comes , darknesse is chased before it , and when darknesse succeedes , the light gives place unto it : and as darknesse is the privation of light , so evill is the absence of of good : and as it is impossible for a man at the same time to be both good and evill , so neither can he affect evill and good at the same time , but if hee will hold that which is good , he must abstaine from the contrary evill ; or if he will not abstaine from evill , let him never professe the holding of good . whence not onely this scripture , but many other joyne these two by an inseperable band : psal. . . eschew evill , and doe good . esay . . cease to doe evill , learne to doe well . rom. . . abhorre that which is evill , and cleave to that which is good . and here , hold what is good , abstaine from all appearance of evill : for there can be no holding of good , if a man withhold not himselfe from evill . . by evill is meant whatsoever departeth from the rule of good : and . by abstaining is meant refraining or removing a mans selfe from it as farre as may be : so the word is used , matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their heart wandreth farre from mee ? . the apostle saith not , abstaine from evill , but from the appearance of evill : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or species is that which seemes to be a thing , but is not ; a shape or representation of a thing , rather than a thing it selfe . so the same word is used , iohn . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yee saw not his shape . . the extent of the proposition , all appearance , yet more helpeth us to the true sense of the words , which requires of us to runne as fast away from whatsoever hath any shew of evill , as if it were evill in it selfe : for the same word is used , pet. . . abstaine from fleshly lusts : and in thess. . . the will of god is , that ye abstaine from fornication : all noting , that we must avoid the least shew of evill with the same care that wee doe the greatest evill it selfe : and even all shews , as making conscience of all . christians must not onely avoid that which is apparantly evill , but that also which seemeth to be evill , or may carry some evill with it , though it selfe be be not so . for the explaining hereof we must know , that in every action there bee three things . first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the action or evill it selfe , whether it be an evill of doctrine or manners , as all false doctrine , heresie , superstition , and all sinnes of all sorts , which stand not in conformity with the law . this is not so much aymed in the text . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leaders , incentives or moovers of our selves or others unto any sinne : so eves looking on the apple , was not in it selfe evill , but so farre as it drew on her appetite ; yea her conference with the serpent , and adams with her in that subject or argument , should have beene avoided . this first peeping or appearance of evill in our selves , or whatsoever we may lay as a stumbling blocke in the way of another , though it be not evill in us , nor in it selfe , yet being an occasion of evill to another , by this precept we must shunne and fly from it . paules eating of flesh was lawfull in it selfe , and lawfull to him ; but rather than hee would offend his weake brother , he will never doe it while the world stands : cor. . . and rom. . . he will remove that which seemeth and appeareth evill to another . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the consequents of actions are to be considered ; and in things which be indifferent , that may be done or not done , we must sometime forbeare lawfull things if wee suspect evill consequents . it was lawfull for david to walke upon his gallery , but had hee foreseene the consequents , he would doubtlesse have beene otherwise occupied . it was lawfull for paul to have circumcised titus as he did timothy ; but espying an evill consequent , that hee should confirme the errour of the iewes , who held circumcision as necessary to salvation , he would not doe it : gal. . it was as lawfull in it selfe for him to make a vow , shave his head , and purifie himselfe at one time as at another , acts . . yet sometimes he inveighes against these observations as beggerly rudiments , gal. . . and will not meddle with any of them , where hee might confirme any in their errour or obstinacy . all which examples teach us , either warily to doe or leave undone things which are liable to misconstruction . . here remember , that in all lawfull and necessary duties , let all the world misconster and be offended , wee must yeeld absolute obedience unto god , though to the world it appeare never so evill . christ himselfe in his doctrine and conuersation was so generall an offence , that he pronounced him blessed that was not offended in him . he must preach himselfe to be the bread from heaven , though it offend the iewes , iohn . he will heale the paralyticke , though they be offended , mat. . . iohn must preach against herodias , though all the court be offended . daniel will pray three times a day , though it cost him his life . . in all indifferent things we are to avoide all appearance of evill and scandall , with these limitions . first , so they be not in things simply necessary to life , in these things wee must not forbeare if others be offended . if one take offence that i eate bread , or drinke beere , i must doe it , because life is maintained by foode , but if i can be without it and live , i must respect my brothers weaknesse ; as to abstaine this or that flesh , this or that wine , &c. secondly , the like in things simply necessary for my calling : but a thing of indifferency may not put me out of my way , i must hold my calling , i must preach the gospell . this is a necessary duty imposed ; and good of this nature must be done , though a shew of evill to some be annexed to it . thirdly , in these things of indifferency , we must abstaine from appearances of evill , and things that carry an evill colour ; if we be nostri juris , and the things be left to our free liberty and disposing . but if higher powers restraine our use of liberty , and determine and limit us , then we are overruled by lawfull authority in things subjected to it , and them , in these things of indifferency wee cannot avoide all things wherein some may conceive an appearance of evill . fourthly , in these things , we are not alwayes to avoide things wherein some conceive offence and appearance of evill ; but for a time till such ignorant and weake persons may be taught : we may not offend weake ones , by undue exercise of our liberty ; but if they bee wilfull and will not bee taught , we must peremptorily stand to our liberty . so did the apostle , gal. . . for i testifie againe to every man that is circumcised , christ shall profit you nothing . and titus . . a man that is an hereticke , after the first and second admonition , reject . now for the proofe of the point : gen. . . when the lord forbade our first parents the evil and sinne of eating the forbidden fruite , hee forbids also the appearance , yee shall not touch it , avoid the occasion . in the law not onely the person legally polluted was uncleane , but whatsoever touched him , the garment which he wore , the bed on which hee lay , the seate on which hee sate , and whatsoever he touched : all which did nothing else but enforce on them a care to avoid all appearance , and all occasions of uncleannesse . the truth whereof christians also in the time of the gospell must hold themselves bound unto , who ( iude . ) are commanded to hate even the garment spotted by the flesh . . because the lord hates all evill , and all appearance of it : rev. . . the church of ephesus is commended for hating the doctrine of the nicolaitans , which i also hate , saith the lord. see how pleasing our conformity of affections with the lord is , in whose eye the least evill is hatefull enough . and herein we testifie our love unto him : yee that love the lord , hate all that is evill ; for indeed all true hatred of evill must be from the love of god , especially of the chiefe good : and as our love is in degree , so is our hatred ; fervent love , earnest hatred . . it is a chiefe part of repentance , and of the nature of sound grace , not onely to hold that which is good , but also to shunne and fly evill of all kindes : yea when good is not so present , with gods children as they desire , to hate evill is ever present with them : yea they hate the evill which they themselves doe , and that vehemently , according to the phrase , rom. . . abhorre evill . and he that out of the worke of grace , and out of conscience abstaines from one evill , will abstaine from all , even the least : as david , psal. . i hate all vaine inventions , but thy law doe i love . . the wisdome of a christian is , to avoid the appearances , and the beginnings of evill , and give no way to it : as salomon counselleth to stoppe the passages of waters at the beginning , prov. . . as rivers , so evils come out of a little hole , but make their way , and swell , and become broader , till they become almost boundlesse . and indeede hee that cares not to avoid the appearance of evill , by little and little commeth to esteeme of the evill and the appearance alike . therefore remember to give no place to the divell , eph. . . . here is a difference betweene a sound christian and an hypocrite : the worst man that is can avoid evill in extreames , but hee cares not commonly for appearing and petty evils , if hee can carry them cleare away . this hyocrisie the lord detecteth among the iewes , esay . . they would both eate of the polluted flesh , & the broth of it was found in their vessells . a sound christian will not meddle with the broth , and much lesse the uncleane meate ; hee knowes the broth is uncleane too : the least sinne is infectious and contagious . the difference then is this : one loves the appearance of good more than goodnesse it selfe ; the other hates for the evils sake the very appearance of it . . the fruite of this dutie commends it to our care . . it commends our feare and zeale for god , which riseth up against all sinne . as by nature we hate all serpents , yea the picture of an ugly viper ; so grace raiseth up the spirit against sinne indifferently , and all resemblance of it . . it is excellent for the satisfying of a mans owne conscience ; for suppose a thing be never so good , yet if it appeare to me evill , i sinne in doing it , and must avoide it , because it appeares to me so . . it commends our charity , which respects the conscience of our brother , and is as loth he should fall by our hand , as by himselfe . . it is the honour of our profession , and the glory of the gospel , when men cannot justly challenge us with appearances of evill ; for wicked mouthes are stopt , and we adorne the holy profession of god ; which must needes suffer in us , if wee avoid not shew of evill , both for the safety of our good name , and a good conscience . we must be so far from loving & liking any evil , as we must utterly dislike it , be disparate and separate from it , whether in doctrine or manners . i. in doctrines , which have but a shew of evill , we must abstaine and reject them as carefully as manifest false doctrines ; for wee may easily suppe up poyson and heresies , if wee can digest doctrines which carry some shew of evill in them . as for example : nestorius a wicked hereticke , and ( as evagrius calls him ) officina blasphemiae , a very shoppe of blasphemy , did not distinguish but separate the two natures of christ ; and made one christ not of two natures , but of two distinct persons : one the sonne of god , by which person all his egregious and miraculous workes were performed ; the other the sonne of mary , by which without the sonne of god , he wrought all those actions of infirmity , as eating , drinking , sleeping , weeping ; and the union of natures being dissolved , for one christ he gives us two , but neither profitable for us . hee holds that wee are saved by the flesh not of the sonne of god , but of the sonne of man , and that the flesh not of the sonne of god , but of the sonne of man is vivificall and quickening . now this negative makes it apparantly false ; from which we must not onely abstaine , but also from such speeches , as although they may have a right interpretation , yet carry a shew of evill : v●gr . it is a true speech , that we are saved by the blood of the sonne of man , but we must abstaine from it , because of the cognation of it with nestorius his heresie , and say plainly , by the blood of god , as the apostle speakes , acts . . or of christ god and man we are saved . to say we are saved by workes , may be truly explained , but better to abstaine from it , because it hath an appearance of popish merit . to call evangelicall ministers priests , may be truly expounded , but it were better to avoid such phrases of speech , because of the shew of popish sacrifice and priesthood . the words of heretickes ( saith one ) are to be feared : and say the rhemists , if we will keepe the faith of our fathers , wee must keepe the words of our fathers : so say we of the faith of the scriptures . ii. in practise and behaviour we must shunne such things as carry evill shewes . the iewes in their course of life must not onely not goe into uncleane houses , but must not come neere them ; and christians are commanded not to touch any uncleane thing . therefore all such are here to be reproved , as think all christianity stands in this , if they doe no unlawfull things , and so runne headlong , never looking quàm malè colorata sunt , what evill shewes they carry . magistrates , who whatsoever they see president for , in their predecessours , venterously undertake it ; and so referre their authority to private use , forgetting themselves to be publike men . ministers , seeking their owne not christs , they may be idle non-residents , cast up their calling , and turne ( excepting their habit ) meere secular . paul refused lawfull maintenance at corinth , to avoid suspition of mercenary and covetous affection in preaching . christians in private converse must shew dislike of all appearance of evill . first , avoid all filthinesse and suspition of it , as is said of cesars wife , such as are minced oathes , adulterous lookes , needlesse company with profane ones . secondly , put no coulours upon sinne , to digest it easier . object . i may company with such and such persons to winne them . answ. thou art liker to lose thy selfe by hazard of infection , if without calling thou frequentest loose company . . thou art liker to lose than to winn them by intimate familiarity , which is fitter to harden them . thirdly , thou art in way to lose thy owne reputation ; as being a favourer of them and their courses . object . but i may weare this and that fashion of apparrell , my heart is humble , and i detest pride . answ. if it were so , thou wouldest avoid the shew of evill in overcostlinesse and excesse of attyre , a lowly heart , and a lowly habit goe together . object . but we may straine at gnats , and small things are not to be stucke at . answ. little sinnes have great consequents : secondly , they commonly draw greater after them : thirdly , many little sinnes proove ponderous and pernitious : fourthly , none are little , if the shew of them be not little , as our text implyeth . iii. let us see this : . in respect of idolaters . in respect of profane persōs first , wee must avoid all conformity with idolaters in service . in ceremony . in neere society . first , in service . to be present at idolatrous service , is an appearance , yea a kinde of approbation of idolatry : and where all idolatry is forbidden , all shew and appearance of it is forbidden also . besides , wee must shew in our appearance our hatred of the very appearance of evill . quest. may not a man be at idolatrous service , and keepe his heart to god ? answ. no : . god is but one , man is but one , and there is but one faith ; and god requires the body as well as the soule , because they are both his . . it is a deniall of christ , a dissembling of religion , a betraying of truth , where we ought to professe it ; an approbation of idolatry , an hardening of the enemy by presence and silence . . the very practise condemneth it selfe : the man holds consent of heart evill , then be must hold appearance of consent evill too . . it is a reconciling of abhorring natures , light and darknes ; god and belial , the temple of god , and the temple of idols . an impossible disioyning of the soule and body , as if the one could be in heaven , and the other in hell . origen said he could not bend the knees of his body to god , and the knees of his heart to satan : yea it is a worshipping of the true god , who is a spirit , not in spirit and truth , but in spirit and falshood . . the justice of god is upon such persons for the present , if a man give up his body , hee commonly gives up the heart to infection , and defection : and after in the great judgement will judge him according to things done in the body . the body is a member of christ , and must not be prostitute to an harlot . object . rom. . . have faith with thy selfe before god : therefore that is enough . answ. by faith in that place the apostle meanes a perswasion in things indifferent , and not the doctrine or practise of religion : and the meaning is this ; if thou beeft in thy selfe perswaded a thing is indifferent , use thy liberty to thy selfe , have faith with thy selfe , but boast not of it to the offence of another : and faith is oppressed where it is not expressed . object . king. . . the man of god prayed in an adulterous temple ; so may we , if we keepe our hearts to god. answ. the man of god was there , . at gods commandement necessarily . . not to approove their idolatry , but manifestly to improove and exclaime against it . . god would have him by an externall signe shew his detestation of idolatry ; he was not forbid to pray , but not to eate a morsell of bread there . . he did not dissemble with idolaters , but confessed plainly against idolaters . now all the case is cleane contrary . neither doth the example of naaman ( king. . . . ) any whit serve their turne : for . hee was but in the beginnings of conversion . . hee confesseth it a sinne , and beggeth the prophets prayer against it . . the prophet approoveth not the fact , but onely dismisseth him with the usuall kinde of salutation , and promiseth hee will pray that he be not overtaken . quest. whether may we bring a childe to be baptized of a popish priest ? answ. no ; it is an appearance of evill : seeing . there is corruption of doctrine . . hatefull and hurtfull ceremonies . . a profession to embrace that doctrine . their church is a false church , yet here a man professeth that himselfe and his childe are members of it : for baptisme is a signe of profession . . it is an hardening to gods enemies ; for it makes the papists boast , and say , if our baptisme be good , why joyne yee not with our church ? . we must depart from all fellowship with antichrist : rev. . . come out of her my people , come out of her . quest. if a popish minister doe baptise a child , must he be rebaptised ? answ. no : there is a difference betweene going to a priest at first , and new baptisme from one : for baptisme once administred , if the true forme be kept , must not be repeated , though there be no ground to seeke it there , being an offence both to weake and strong . secondly , zeale of god cannot abide any confusion with idolaters in their idolatrous ceremonies and fashions : for communion of rites confoundeth sects , as much as communion of apparrell confoundth sexes . whence the lord himself apointed al his own ceremonies , so as in them ( as well as in doctrine ) there might be set up a wall of partition betweene the iewes and all aliens . . the heathens almost eate nothing but swines flesh , having sacrificed some of the kinde : gods people of all other must abhorre this , levit. . . . the heathens reserve portions of their sacrifices : therefore there was a speciall law , rather to burne with fire the residue of the paschall lambe , than reserve any whit of it untill next morning , exod. . . . the heathens make their pates balde , shave the lockes of their beards , and make cuttings in their flesh : therefore gods people must not doe so . . the heathens set their temples eastward : therefore god will have his set westward , ad arcendam idololatriam , saith aquinas , to keepe them from idolatry , a. ae . qu. . nay some papists themselves ( as vasquez ) say , that god chose the forme of an arke for the testimony of his presence , to be contrary to idolaters : for never any people did abuse this forme . and , saith hee , hee forbade all images to the israelites , that they might be utterly unlike the canaanites in theirs . hence . the ancient christians would not set up lights and bayes at their doores , though for this they were persecuted as enemies to the emperour , because the temples and doores of idolaters were wont to be thus garnished . . christians refused to celebrate a birth-day , because it was a rite and custome of the heathens . . the primitive church could not endure , that any christian should looke toward ierusalem praying , because they would avoid all shew of iudaisme . adde hereunto the ancient fathers , who in their severall ages avoided all shew and appearance of conformity with heretickes in their externall ceremonies . tertullian will have no lights in the worship of god , because it was mos haereticorum , the custome of heretickes ; than which what more indifferent ? doth not the example of paul shew it to be lawfull enough , to continue fasting upon a saboth day till midnight , to heare the word of god ? yet augustine thinkes it in his time unlawfull , because the maniches appointed their fast on the saboth day . to omit many things out of councels , why should the true church of christ borrow any of the rites of his enemies , while they abhorre all her rites & fashions ? why should hereticks boast , that the pure spouse of christ is not able to serve god without their ceremonies ? i conclude therfore with tertullian , wee must neither give any thing to an idoll , nor take any thing from an idoll . thirdly , christians must abstaine from idolaters in the nearest society , which is marriage ; for this hath a manifest appearance of evill : cor. . . be not unequally yoked : iohn . receive not such into thy house : much lesse into thy heart or bosome . reasons . . it plainly appeares , that a man loves other things in such a wife than piety , he never lookes after that . . how doth hee marry in the lord , who marries the lords enemie ? . what communion can there be in prayers , and other holy meanes of strengthening themselves to godward ? . it is too true that the decretalls say , oftentimes the company of the wicked corrupts the good , and much more such as are more prone to evill . whence the lord wisheth the israelites to forbeare marriage with those seven nations of the heathens , for feare of seduction , exod. . and if any thinke himselfe stronger than to be seduced , and hope he shall rather win , than be wonne , let him see his folly in salomon , king. . and in ahab , who was nought of himselfe , but seven times worse because iezebel provoked him , chap. . . object . we have approoved examples of scripture for such marriages ; salmon with rahab , sampson with the philistim , booz with ruth , salomon with pharaohs daughter , and david with the daughter of talmai king of geshur . answ. . some of these examples were of women converted , as rahab and ruth : now what they had beene , was no hindrance , the case being that of the captives taken in warre , who might be married , deut. . but conditionally , if they betooke them to the true religion , as the ceremonies shew , and that caution , that they be not an offence to thee . . some of them were women not converted , as sampsons wife , but he married her by diuine instinct , that there might be occasion taken of reuenge against the philistims , iudg. . now we must walke by the rule , not by an exception from it . . some it is uncertaine whether they were converted or no , as the daughter of talmai and of pharaoh : of them we say , if they were converted they make nothing for the marriage of infidels ; if they were not , the marriages were sinfull , and not imitable . iiii. in civill conversation we must shew our dislike , and avoid the least shew or touch , or appearance of evill , wherewith we are compassed ; that though we are for a while to be compossessores mundi , possessours of the world together with profane persons , yet we be not compossessores erroris , partakers of evill with them ; wee must be free from all the smutt and drosse of the world . therefore a christians care must be not onely to live free from all filthinesse , but also from all suspition of it , and to walke every way unblameable . that which is said of cesars wife , she must be free not onely from the crime of turpitude or dishonesty , but from all shew and suspition of it , must be true of every one of the spouses of iesus christ , who must be like david , hating evill with a perfect hatred . thou that wilt not breake out into oathes , nor wallow in drunkennesse , yet wilt be sociable with blasphemers or great swearers , and a companion of drunkards , art not acquitted from shrewd suspition and appearance of evill , seeing , as the company is commonly so is the man , like will to like : tell me where thou hast beene , and i will tell thee what thou hast done . eph. . . be not companions with them , but rather reproove them . thou thy selfe swearest not , it is well ; oh but thou reprovest them not that doe sweare ; here thou finnest : thou observest not the law , if thou doest not preserve it . thou that saist thou abhorrest adultery , and abhorrest wanton behaviours , but wilt be familiar with wanton persons , and frequentest the company of other mens wives , hast not acquitted thy selfe from a strong presumption and appearance of evill . thou that saist thou hatest popery , and art as good a protestant as any , but mixest thy selfe in company with papists , canst be pleasant , jocund , and as familiar with them as with any , without admonition or reproofe , yea after some admonitions neither forbearest nor forsakest them , gavest too much presumption , and appearance of too much indifferency or want of zeale . thou that wilt spit at the mention of the divell , and hatest all agreement with him , but runnest to the witch , or art familiar with the wizard or inchanter , hast now given and gone beyond the shew and appearance of a maine evill , which easily prevailes not against the childe of god. thou that disclaimest covetousnesse , must be carefull to avoid not the sinne onely , but even the appearance of it , in base contracts , in sordid courses of getting or holding : and upon every good occasion honour god with thy substance . sam. . . david , when araunah offered to give him the threshing floore , and the oxen , and other things of price for the offering to the lord , in great wisdome refused to take them as a gift , but would buy them , and paid fifty shekels of silver : not onely because he would declare his owne love unto god , by offering his owne and not anothers , but because hee would avoid the shew of covetousnesse ; the shew of a free gift from araunah did not perswade him . the like example we have of abraham , on whom the hittites could not thrust a burying place , till he had paid for it shekels of silver . v. if we must carefully avoid the least shew or touch of evill , wee must take heede as well to avoid the appearance of sinne in others as in our selves : for he that thinkes he avoides grosse sinnes in himselfe , hath not done his duty , if any way he communicate in the sinnes of others , which is more than an appearance of evill . tim. . . be not partaker of other mens sinnes , keepe thy selfe pure . neither communicate in the sinne of another before hand , by counsell , as caiaphas consented to christs death ; by commandement , as david against vriah ; by countenance , as saul kept the garments of them that stoned steven ; by provocation , as iezebel stirred up ahabs corruption ; or by consent , as the receiver the theefe : nor abet others sinne after it is done , by flattery or extenuation ; by silence , when thou hast a publike or private calling to reproove , or by defence or commendation : for hee that any way alloweth sinne in another , when hee may and ought to restraine him , giveth all men to know how easily hee can ( if neede bee ) dispense with it in himselfe . vi. no man truly hates any vice , who practiseth not the contrary vertue : therefore if wee must avoid and hate all appearance of evill , wee must embrace and encourage all appearance of good : so did christ in the young man , though a pharise , a iusticiary , yet he is said to love him , when he saw some sparkes of grace in him : and they that will be like unto christ , will not quench the smoking flaxe . most contrary are they who hate all appearance of good , and likest to the divell : if any hate the least appearance of evill , they hate such above any other , and shew that their hearts are fired with the very sparkes and flames of hell : for fire from heaven fastens on them whom heaven abhorres , and the god of heaven condemnes . how doth this last age of the world dandle in her lappe apparant evill men , while such as hate the appearance of evill , are for this hunted and chased with all the indignities and reproaches , that an age professing the gospell can reach and devise ? come to a profane man that loues liberty , and likes his sinne , name to him a papist , a masse-monger , a merit-monger , an idolater , he can brooke him well enough . a time-server can well enough away with a papist . tell him of a dumbe minister or an idle non-resident , he likes him well enough , these are good quiet men . tell him of a preacher that will boldly reprooue sinne in the pulpit , yet if he be a good fellow , hee is a good church-man , hee can digest him well enough . but mention one that is faithfull in his ministery , and strict in his life , hating the very appearance of evill ; oh ( saith he ) these puritans i could never abide , now his spirit is up ; and wherefore , but because they hate the sinne which he loues so well ? it was once a speech among the heathens , oh he is a good honest man , but a christian : so at this day , hee is a right honest man , but a puritan . come to a papist , and tell him of a profane man that walkes after the flesh , how odious his wayes are , this doth not much trouble him , hee may be a good catholicke for all that , hee will thinke very charitably of such a one : like one in queene maries time , taken in adultery in red-crosse-streete , said , yet i thanke god i am a good catholicke . tell him of a man that professeth enmity to his religion in many articles of faith , yet if he be not too precise , there is hope of him there may be a reconcilement , at least hee is a wise moderate man , hee will not out-runne himselfe . but tell him of a man that will cleave to the scripture in all things , both greater and lesse , and will not bee beaten an hayre-breadth out of it , and doth so flie from babel according to the commandement , that hee will touch nothing that seemes uncleane , hee hates , all appearance of evill ; oh these curious fellowes ( saith hee ) are not to be suffered or endured : they trouble the church and common-wealth nay wee may wish some of our owne had not learned the gileaditish language , to preferre the papists as better men and better subjects , than the faithfull servants of god , and their soveraigne , onely because they desire to avoide the least appearance of evill . but whence should this bee , ( but out of the hatred of goodnesse , ) that they whose hands are yearely almost in some monstrous conspiracie , should bee preferred before such as whose innocency was neuer yet touched ? well let such as feare god buckle to this precept of the apostle : because , first , god lookes on such as bowe not their knee to baal ; upon such as touch no uncleane thing , corinth . : and couenanteth to bee their father . secondly , wee cannot touch pitch and not bee defiled with it . thirdly , it argues soundnesse of heart in our hatred of sinne , when wee hate not onely capitall crimes which shame us before men , but lesser euills , and such as wicked men cannot hate . fourthly , sweete shall be the comfort when wee suffer the word to binde us in least things ; not suffering us to cast downe our countenance , but couenanting with our eyes , neither to whisper evill of others , much lesse to reproach them , or haue our mouth full of cursing , repressing also even unchaste thoughts , and mentall sinnes before they come to appearances . verse . now the very god of peace sanctifie you throughout : and j pray god that your whole spirit , and soule , and body may be kept blamelesse unto the comming of our lord jesus christ. the apostle here proceedeth to the conclusion of the epistle , and annexeth a fervent and heavenly prayer to the former precepts . for the thessalonians might say , you have heaped up a number of excellent precepts together , but how should we that are but flesh and blood , and weake to any thing that is good , performe them ? you command much more than we can attaine : you have given us not onely many precepts , but of such nature and strictnesse , as are rather fit for angels and saints in heaven , than flesh and blood , weake and fraile creatures on earth ; wee must try all things , hold all and onely that which is good , and abstaine from not evill onely , but all appearance of evill , which seeme to us impossible commandements : all which and the like allegations our apostle meetes withall , and tells them it is his meaning indeede , first , that they should ayme at full holinesse , which is conversant in every good duty , and shunneth the least sinfull defilement . secondly , he sends them out of themselues , to god who can sanctifie them throughout . thirdly , seeing he onely can teach them their duties , but cannot goe further to give them grace , and enable them to performe it , he goes to god with them , that by their joynt prayers they might be established in them , and to sanctifie them throughout : for if god sanctifie you throughout , you shall be able to performe the former duties . whence note , that it is the duty of godly ministers not onely to preach , exhort , and admonish men in their duty , but earnestly to pray for them , and with them , for the obtaining of good things which they have commended unto them . it was the usuall manner of the apostles to pray to god for the obtaining of those graces they had exhorted unto . in this text , having , chap. . . shewed that this is the will of god , even their sanctification , and hauing laid downe the parts of sanctification in the particulars till this verse : now prayes that according to the precepts they may be wholly sanctified . so rom. . . hauing exhorted to like mindednesse ; in the . . prayeth that they may be like minded . ephes. . , . having exhorted the ephesians not to faint at his troubles , he prayes for strength : for this cause ( saith hee ) i bow my knees unto the father of our lord iesus christ , that yee may be strengthened by the spirit in the inner man. and chap. . . hauing shewed how abundant god was toward us in wisdome and understanding , and in opening the mystery of his will , he ceaseth not to pray , verse . that god would giue to them the spirit of wisdome and reuelation , that their eyes might be opened . and in the pet. . . resist stedfastly in the faith , &c. then prayes , the god of all grace make you perfect , stablish , strengthen , settle you . and this doubtlesse the apostle learned of the lord iesus himsele , whose custome was to teach and instruct in the day-time , and to goe out in the night to pray for a blessing upon his ministery , luke . . . god is hereby glorified , and acknowledged the father of lights , from whom every good and perfect gift is , iames . . for now wee depend on him for wisdome , and draw somewhat from his fulnesse . . it is not in man to make his doctrine effectual , he cannot reach the heart , much lesse renew it . man may hold forth the light , but god must giue eyes to see it : man may speake to the eare , but god onely can speake to the heart ; paul may plant , and apollos may water , but god must give the increase , cor. . it is his priuiledge to write his law in the hearts of his people , ierem. . lydia heard the word from paul , but not hee but god opened her heart , acts . . . as in all other labours and workes , so much more here , we must doe that which is our part , and leaue god his . the husbandman must plow , and sowe , and plant , and water , but hee must leaue all the successe to god , hee cannot command raine nor blessing . so in this spirituall husbandry gods seeds-men must doe their worke cheerefully , being co-workers with him , but commend the successe to god ; in which sense the apostle ( cor. . ) saith , he that plants is nothing , neither he that waters , that is , if hee be compared with that divine action which is all in all ; or nothing without him . hereby wee see how necessary it is to begin and end our ministery and sermons with prayer to god , who is all our sufficiency . the apostles begin and end their doctrine and epistles with prayer ; and haue not wee more neede ? i know not what pride of selfe-sufficiency , or whether profanesse shut the hearts , and cover the mouthes of many preachers , who are almost ashamed to pray for this blessing , nay reproach and scorne them which doe : sure i am , whether he shall doe more good to others by his prayers or preaching , i will not determine , but hee shall certainely by his prayers reape more comfort to himselfe . and he that neglects prayer with his preaching , may well be suspected that he more aymes at his owne glory than gods. let people also joyne willingly and conscionably in their ministers prayers , which strive for a blessing upon themselves , and importune god who makes his sunne shine upon the just and unjust , to let the sun of grace shine into their hearts , saying , o lord , if thou build not the house , it shall never stand ; as those that waite for all successe from god. it is recorded that pope adrian having built a stately colledge at lovaine , did set in golden letters on the gate this poesie , trajectum plantavit ibi natus , lovanium rigavit , ibi literas didicit : caesar dedit incrementum , ex praeceptore cardinalis factus : one tooke a pen and wrote under , hic deus nihil fecit . now to the prayer it selfe : where we have to consider : . to whom the apostle prayeth : the very god of peace . . for what he prayeth , in two particulars . . for full sanctification . . in generall , sanctifie you throughout . . in a speciall enumeration of parts , spirit , soule , body . . for finall sanctification : untill the comming of our lord iesus christ. first , of the person to whom our apostle prayeth : the very god of peace . consider here three things . . why he useth this attribute , peace . . what is the peace here meant . . how he is the god of peace . . this is not an idle epithite , but well fitted to the matter in hand ; because our apostle had in verse . exhorted them to peace among themselves , and hath in all the precepts hitherto directed them how to uphold both outward peace , vers . , . and inward peace , from the . to this verse . and he notably in this title confirmes their faith , and strengthens their prayers , that so long as they aske nothing but things pertaining to the peace of the church , and the peace of every mans conscience , the god of peace will surely grant their requests . see rom. . , . secondly , what peace is meant . peace is threefold : . externall . . internall . . eternall . . externall , which is nothing but an outward prosperity and tranquility in our outward estate ; and this is , . in the church , when it hath rest from heresie , schisme , persecution , and tyranny , acts . . this is called the peace of ierusalem , which we must pray for , psal. . . . in the common-wealth , in the peace whereof we have peace , when we are free from civill warre within , and forreine enemies without , ier. . . . in the family , and speciall places where we live , which is a private agreement with all sorts of men , good and bad , so farre as may be : rom. . . have peace with all men . . internall , and spirituall , and this is the sweet quiet and comfort of conscience , rising out of our assurance of our attonement with god through iesus christ , and out of remission of sinnes by his blood , which peace passeth all understanding , phil. . . and in which the apostle placeth the kingdome of god , rom. . . . eternall , which is the perfect rest , peace , joy and glory that the saints shall enjoy in heaven : esay . . peace shall come , but it is when we sleepe in our beds , called rom. . . life and peace . our apostle here aymes especially at the second kinde of peace , which is a steppe and degree to the third . for the third , why is he called the god of peace ? answ. first , because hee hath the fountaine of peace in himselfe , peace in him is as in a fountaine . secondly , as the author and communicatour of all peace unto us in all kindes : as . in church , the peace of ierusalem must be begged of him , he stills all warres , and maketh all stirrs in the common-wealth to be husht and gone . and it is hee that makes men dwell together in one house . . he is authour , and the god of eternall peace ; for eternall life is the gift of god. . after a speciall manner is he the god of internall peace , the peace of conscience , at which our text aimeth , which is a quietnesse of minde and conscience through our reconciliation with god. first , because hee sent his sonne : . to merit it for us , when wee lay in the horrour of an accusing conscience ; who is therefore called in himselfe ( esa. . . ) the prince of peace , and in respect of us , our peace . and therefore ambrose expounds here the god of peace to be christ himselfe . if it be asked , how christ merited our peace , the apostle answereth , ephes. . , . he made peace by slaying hatred on the crosse , by his perfect obedience overcomming and abolishing whatsoever god might hate in us . . to preach and publish this peace , and invite men unto it : and that first in his owne person , esay . . the spirit of the lord is upon me , to preach good tidings to the poore , to binde up the broken-hearted , to preach liberty to the captives , &c. and how this prophecie was accomplished , see luk. . . secondly , in the person of his ministers christ preacheth peace , ephes. . . christ came and preached peace to you which were farre off . object . why ? christ never preached to the ephesians . answ. yes hee did in the persons of the apostles , and so now in the pastors and ministers of his church to the end of the world . secondly , because hee sent his spirit to apply and seale this peace onely in the hearts of his elect , therefore it is called a fruite of the spirit , gal. . . and the spirit cryes in our hearts , abba , father : chap. . . he workes faith in the heart , and so we have peace with god , rom. . . and bold accesse to the throne of grace , eph. . . this is that creating spirit , which creates the fruit of the lippes to be peace , esay . . thirdly , because god doth not onely command and commend to us this peace , but approoves and delights in it , and no where else ; but there he sets up his throne and dwelling , his temple is in ierusalem the vision of peace : his disciples must onely abide among the sonnes of peace , matth. . and much more doth himselfe . how we are to looke upon god in our prayers . first , in all our prayers we are to behold him a god of peace : labour to see him reconciled unto us . and . this beholding of god reconciled gives us assurance of obtaining whatsoever is good for us . . the sence of his infinite essence , and power and presence with us confounds us , unlesse the sense of his grace and favour susteine us ; and hence our lord taught us to begin our prayer with this title , our father . . our chiefe unhappinesse were to be neare god , if hee be not at peace with us ; for our god offended is a consuming fire . then wee must beware of sinne which is the breach of peace betweene god and us ; especially before prayer let every one that calls upon the name of the lord depart from iniquity . . wee must acknowledge our happinesse to consist in our peace with god. make peace with him , and thou shalt have prosperity , iob . . if they of tyrus and sidon made so much of outward peace , that they by all meanes desired it of herod ; and if the iewes having by felix obtained outward peace and quiet , acknowledged it wholly in all places with all thankes : much more should wee for spirituall , inward and heavenly peace . secondly , in our prayers we must labour to conceive of god in such attributes as may strengthen our faith in our speciall suites : behold him not onely the god of all grace , pet. . . but of this and that particular grace . . to this end the scripture denominates him from particular vertues , that in the want of any of thē , we may resort to him confidently , as the scripture stileth him the god of love , the god of patience , the god of hope , the god of all consolation , of wisdome , &c. that in our want of any speciall grace , wee may cast our eye upon these titles or attributes . . the scriptures are stored with many names and titles of god , that we might so conceive of him affected to us in our prayers , as hee hath declared himselfe to be . doe wee begge the accomplishment of any promise : come to him in the name iehovah , who gives being as to all things so to his promises . doe wee pray for any thing , but see many things stand in the way of our good , publike or private : now come to him in the name of el , a strong god , who can quickly bring mountaines to plaines , and effect by a mighty power whatsoever he will. lacke we any blessing , and are destitute of all meanes and comfort ; now come to him in the name of of el-shaddai , i am god all-sufficient , and that is meanes enough . findest thou thy selfe beset with severall wickednesses , and armies of wicked angels in high places , and invironed with temptations or dangers : now come to him in the name of el-tsebaoth , lord of hosts , who hath armies of angels to set round about the tents of his people : this name of the lord is an assured strength , when the righteous fly unto it . hast thou received any blessing , or promise , now come to him in the name iah , as wee are commanded , psal. . who is thy good lord and bountifull benefactour : if the apostles had neede thus to encourage their prayers , much more wee . whosoever would have true peace , must have it from the god of peace ; as he that would have water , must goe to the well or fountaine . iob . . acquaint thy selfe with god , be at peace with him , so shalt thou have prosperity . the apostles in all their salutations pray for peace from god , and from our lord iesus christ. . because god himselfe and our lord iesus challenge this peace to be their owne prerogative to give , neither can it be had elsewhere . for the former : as god is called the god of peace , cor. . . &c. so this peace is called the peace of god , col. . . phil. . . as whereof he is the sole authour . for the latter : our saviour saith to his disciples , ioh. . . my peace i give unto you , my peace i leave with you , not as the world giveth , give i unto you . where he first , challengeth it to be his owne , having clearely purchased it . secondly , his owne to give ; men may wish peace , but he can give it : men wish the peace of god or christ , he gives his owne . thirdly , hee sheweth , that this peace cannot be elsewhere had : [ not as the world giveth , ] plainly distinguishing his peace from the worlds , both in the gift , and the manner of giving . the world , . gives a kinde of peace , but that is a false peace , mine is a true peace . . that is a peace in externall things , mine in internall . . that is temporary and inconstant , mine lasting , yea everlasting ; for your joy shall none take away from you . . that is given most to wicked men , for the world loves her owne ; but this is given onely to beleevers , being a fruite of faith , against whom the world bends all her forces . . that peace is against gods glory ; and indeede the worlds peace is the keenest warre against god , the very foment and cherisher of lusts and impiety : this peace is for god and his glory , and a warre against sinne , a cherisher of grace and piety . . that peace ends in destruction , though men cry peace , peace , &c. this is given for salvation , and for the fruition of perfect peace . . as this peace is onely gods to give , so is it onely the portion of the children of god , who are called sonnes of peace : this is onely childrens bread , and must not be cast to doggs , matth. . . and it is a gift of promise , gal. . . peace shall be to all the israel of god. such onely as have god for their father , and the church for their mother , have right unto this , and that because they be sonnes : esay . . much peace shall be to her children , that is , of the church : and because they be beleevers , for this peace is the fruite and undivided companion of faith , rom. . . leaning upon the mercie of god in iesus christ for the pardon of sinne . the wicked man hath none of this peace of god , because he hath not mercy nor grace with the god of peace . the seate and place where this peace resteth , prooves plainly that it is a proper and peculiar gift of god , and that is the heart , soule , and conscience , which none can reach but god himselfe : col. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the peace of god must take the chiefe command in the heart : and phil. . . the peace of god which passeth all understanding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall preserve your hearts : a military word , taken from souldiers that come in to ayde an army ; so this peace shall bring ayde to the heart , and strengthen it , when satan , and sinne , and temptation , and persecution lay siege to it . and who else can revive the heart , but he that made it ? who can reach comfort to the conscience , but the lord of it ? who can say to the soule , i have pardoned thy sinne , but the lord the party against whom it is committed , and so pacifie it ? who can worke faith in the heart , but the spirit of god ? and who can preserve this gift there , being by so many enemies surprised , but the hand that creates it , by the power of which we are preserved to salvation ? pet. . . then are wicked men most unhappy , who being estranged from the god of peace , can have no true peace . esay . . the wicked are like the raging sea , that cannot rest , whose waters cast up myre and dyrt : there is no peace to the wicked man , saith my god. object . who have more peace than they ? they have outward prosperity and abundance , even what their hearts can wish , and their consciences within are quiet , and they die like lambes , &c. answ. . their outward prosperity deserves not the name of peace , it is at the best but a truce with god. . they be not inwardly so quiet as they seeme ; there is a conscience within that sometime tells them unpleasant tales and tidings . . when it is quiet , it is not at peace but benummed , slumbring , or feared , and shall one day be wakened , and as a wilde beast fly in the face of his master . . all this seeming peace , being not in god , but against god , must needes be , . uncertaine , as a dreame , iob . . . or as the crackling of thornes under a pot , eccles. . . . vnsound , in the face , not in the heart , in laughter the heart is heavy , pro. . . or at least hath cause so to be . . miserable in the end : their sun must fall at noon , amos . their end is woful , yea fulnes of wo : and therefore let us never affect , nor extoll this peace . this reprooves such as content themselves with a kinde of peace , but contemne god the authour of true and lasting peace . many affect peace , but not that which is an effect of gods mercy in iesus christ : whereas the foundation of all true peace is our peace with god through the prince of peace , iesus christ. many content themselves to be counted peaceable men , quiet neighbours , who never tooke the course to attaine this true peace , which is gotten by sorrow , strife , and warre against sinne ; by stirring up the heart to embrace the prom●ses of the gospell , and to beleeve the truth of gods word : by going to god in frequent and fervent prayer : by hungring after reconciliation and mercy above all things in the world . againe , if thou hast attained this peace of conscience , be thankfull and blesse the god of peace : for since that old serpent had disturbed the peace of heaven , from which hee was cast downe with his angels , his next worke was to dissolve the peace on ear●h by plucking man from his god : whereby satan the authour of all enmity hath corrupted the whole nature of man , and ever since hath watered these seedes , and brought them forward ; so as all the sonnes of adam are children of wrath , turned naked into the fury of god , and ly under the same as vessels filled with wrath , and the fruites of it , in his soule , minde , conscience , will , and all his motions ; being at enmi●y with god , with his owne happy estate , with all the creatures : and this is our estate of nature , till it pleased god by his sonne iesus christ , ( called the lord of peace ) to lay the foundations of our peace in his blood ; and to bestow the blessed spirit in the hearts of beleevers , witnessing peace betweene god and us ; by the which spirit , now renewing their hearts , they become sonnes of peace , united againe unto god , at agreement in themselves , and in all their faculties ; and knit and joynted together among themselves in the unity of the spirit and the bond of peace . quest. my conscience ( i thanke god ) is quiet and still : but how may i know it to be true and sound peace , that i may rest in it , and be thankfull for it ? answ. . the question is the more necessary , because every quiet conscience is not a good conscience , and every peace in the conscience is not from the god of peace . a dead peece of flesh , pricke it with a needle , it feeles nothing : so that is a dead conscience , which feeles no sinne , nothing at all : but that is a pacified conscience , which is alive , and indeed feeles sinne , but forgiven , and apprehendeth god not onely offended , but now againe pacified . . a dead man is quiet enough , makes no noyse , or motion : so a dead conscience may be still ; but sound peace of conscience is comfortable , and hath joy and refreshing in it , as a man at a feast : it rejoyceth that it hath gotten a sweete glimpse of light and favour from god : it rejoyceth in that it hath got a sight of iesus christ , and in that happy present condition it hath by him obtained . these are sound causes of peace and quietnesse . . sound peace from the god of peace , hath sound fruites and effects as well as sound causes . a conscience may be quiet , because for the present it hath no enemy disturbing it , and no molestation , because the strong man hath carried all away : but a good conscience is therefore peaceable , because it is strong and stirring in temptation , it outstandeth , and hath prevailed against temptations . . a bad conscience may be quiet because of the darknesse or senslesnesse of it : for it neither sees nor feares any danger ; it sees not the offence of god by sinne , nor feares his wrath and damnation though never so justly deserved : but sound peace of conscience sees the offence of a father , and feareth now transgression more than damnation . . a sleepy conscience may be so much the more quiet , because it can secure it selfe from the worlds enmity , which hateth nothing but the light : it can avoid persecution , and sleepe secure ( as we say ) on both sides . but sound peace of conscience sheweth it selfe most in greatest afflictions and persecutions , and makes the saints sing in sorrow , and rejoyce in suffering for the name of christ , as paul and silas in prison , and the apostles rejoyced that they were counted worthy to suffer for the name of iesus , acts . . here is the peace of christ himselfe , which , when the world by all meanes , of persecution , and indignities , seeke to interrupt it , ( as in our head himselfe ) yet none can take it away : whereas light persecution sends packing the peace of hypocrites , who are soone unsettled . . if the god of peace have possessed thee with this sweete peace , make much of it , preserve it , do nothing to disturb or forfeit this happy peace , or to provoke god to withdraw it . rules of furtherance herein . . beware of security : peace is maintained by an expectation and preparation for warre . many are the examples of them , who by a secure peace have lost peace and all . therfore preserve in thee a feare of not offending god. . beware of falling into any grosse actuall sinne . how did david and peter disturbe their peace by foule sinnes ? and daily experience shewes , that the godly are often by gods just correction for sinne , sometimes inwardly , sometimes outwardly , as men set on a racke ; or in an hell of horrours and sorrowe till they undoe by repentance some foule offence : witnesse the and psalmes : especially presumptuous sinnes prevaile against our peace . . prepare and arme we our selves against temptation ; for satan if he cannot hinder us of our inheritance , will surely give us as little peace in the way as he can ; and therefore hee will and doth often terrifie gods people with hellish temptations , with which he brings them so low , that they see nothing lesse than peace of heart : sometimes they be as men in a swone , who live , and yet know not they doe live . therefore how had wee need keepe on our armour , to keepe our peace . . doe all duties sincerely and uprightly : marke and behold the upright man , his end is peace , psal. . . be it never so weakely or imperfectly , yet doe things uprightly ; humbly in respect of thy selfe , and heartily in respect of god , approving thy selfe to him . . suffer all affliction and hard measure joyfully , for well-doing and good conscience , rather than lose thy peace : so did the saints of god suffer joyfully the spoyling of their goods , heb. . . and so did our owne martyrs . . this is a comfort for gods children , as christ intimates , ioh. . . my peace i give unto you , let not you hearts be troubled : their god is a god of peace : for the godly heart will say , you speake of peace which is the onely portion of gods people , but alas ! who have lesse peace than they ? sure i am ( will some say ) i have so many and so great afflictions in the world , that i can scarce stand upright under them ; what may i thinke of my selfe ? answ. . is thy expectation of a peace outward , in outward things ? if so , where hath god promised thee such a peace , without exception of the crosse ? . is thy lot and portion other than the disciples of christ , or christ himselfe ? had they this outward peace ? no , in the world ( saith he ) yee shall have tribulation , but in mee ye shall have peace . . whatsoever or how great soever thy afflictions be , thou hast the god of peace with thee , and for thee , yea and in thee , and shalt not want a strengh to deliver thee out of all . object . yea , but were my trialls onely outward , from the world , i could rejoyce ; but satan molests me and disquiets the peace of my conscience , by such strong and violent temptations as wound my soule ; and by such motions and thoughts as seeme to be brought out of the bottome of hell . answ. . let not thy heart be troubled ; thou maist be at peace that satan is thy enemy , thou art not yet in his power . . thou maist have peace , that thou seest and sorrowest for the uglinesse of these temptations , and outstandest the violence of them : thus they shal be thy exercise , but not thy sinne . . thou hast a god of peace whom thou servest , this god of peace will shortly tread satan under thy feete , rom. . . object . but neither the world nor the divell could hurt me without my owne sinne : but that which grieves my heart , my owne sinnes doe daily disturbe my peace , and grow to such a number and strength , that i doubt i shall lose it quite . answ. sinne indeede is the great trouble-house and enemy to peace : but . know this to thy comfort , that no sinne shall destroy peace , but that sinne which hath peace . . consider that of the prophet , esay . . the mountaines may fall , but gods covenant of peace shall stand . this god of peace hath made an everlasting covenant of peace , and that must stand . lastly , if god be the god of peace , then godlinesse makes not any man unpeaceable , or turbulent ; though the world condemne the godly as authours of dissention , and the world would be quiet were it not for them . but indeede the cause that they are unpeaceable in the worlds eye , is , because they will not lose their peace , nor offend the god of peace , nor exchange the peace of god and good conscience with the peace of the world . but let such as love this god of peace , labour to shew themselves sonnes of peace , and shew this worke of god in their love of peace , to which they are called , col. . . shunning as rockes brawlings , and contentions , and fury , and fiery affections , with all pevish and sowre behaviours . and if for not running with the world , and for standing for the peace of god , they shall bee accounted unpeaceable , the god of peace will justifie them ; and they shall take their enemies booke of accusation , and binde it on their shoulders , and weare it as a crown on their heads , iob . , now to the petition . . for full sanctification . . for finall sanctification . the former is set downe , . in generall : sanctifie you throughout . . in speciall enumeration of parts : spirit , soule , and body , blamelesse . for the meaning of the words , we are to search and finde out foure things . . what is this sanctification prayed for . . what it is to be sanctified throughout . . what be these parts enumerated , spirit , soule , and body . . how the christian in all these parts may be kept blamelesse . for the first : sanctification is the abolition of our naturall corruption , and the renovation of gods image in beleevers by the spirit of god , begun by grace in this life , and perfected by glory in the life to come . here wee have foure things to be further explained . first , the authour of this grace ; god himselfe : levit. . . i am the lord that sanctifieth thee . and especially or more immediatly the spirit of god , whose peculiar worke it is , cor. . . and therefore hee is called the spirit of sanctification , rom. . . and it selfe the sanctification of the spirit , thess. . . . because it is an effect of the spirit who is the immediate worker of it . . because it is a signe and note of the spirits presence , even as the beames argue the presence of the sunne . and good reason : for . in the beginning of this worke man is meerely passive : for what can a dead man doe to his owne quickning and raising ? eph. . . . who can repaire nature depraved , but the authour of nature ? who can bring backe gods image but he that at first made man in it ? this is to be borne of god , and who begets the childe but the father ? . our apostle goes to god for it , from which ocean all streams come . secondly , the subject of this grace ; the elect onely : for this worke is peculiar to such as shall attaine the perfection of it in glory . it is true there is somewhat like sanctification in the hypocrite and reprobate , some work of the spirit , by which they are said to be sanctified , heb. . . and . . but wee must know , that sanctification is twofold : . externall , in outward calling , outward profession of doctrine , and administration of the sacraments : the very best of which is generall illumination , and some slight reformation : and this is common to reprobates . . internall , a speciall renovation , or a change of the whole man , raising up the heart to holinesse , by which gracious worke the true christian is separated from all the profane and hypocrites of the world : therefore pet. . . hee calls the beleevers elect to the sanctification of the spirit : so as this is a sanctification appropriate to the elect . thirdly , the forme of sanctification : and that is , . in putting off of corrupt qualities . . in bringing in new and inherent holinesse , which daily changeth the beleever into the image of god : as col. . . seeing yee have put off the old man with his workes , and put on the new man , which is renewed in knowledge , after the image of him that created him . this new quality , created in the hearts of the elect , by the spirit of god , whereby they can in some measure truly hate and forsake sinne , and truly love the law of god , with an indeavour to keepe it , is the very being of sanctification . fourthly , the processe of sanctification : it is begun in grace here , and not perfected till hereafter in glory : which is added , . to distinguish it from justification , which is perfect in one act . . to note the toughnesse and strong heart of sinne , which is slowly weakned here , and never here perfectly subdued : for in the most perfect the flesh lusteth against the spirit , gal. . . . to shew , that the matter of sanctification , is , to be in perpetuall motion , as a living water : hee that is righteous , must be righteous still , rev. . . . to shew , that sound holinesse never gives over till it attaine perfection ; perfection is a fruite of soundnesse in grace : the way of the righteous shines more and more untill perfect day , prov. . . for the second : what it is to be sanctified throughout . answ. . these thessalonians were already sanctified , and therefore the apostle prayes , that they might happily proceede to full sanctification . . this full sanctification is partly in this life , partly in the life to come : the apostle intendeth both , the former first as a way to the latter : the through sanctification in this life is the imperfect sanctification of parts , the other is the perfect sanctification in degrees . the former is , . in respect of the whole rule of sanctification , which is the law of god , when a beleever can truly say with david , that hee hath respect to all the commandements , psal. . . and . . for all his lawes were before mee , and i did not cast away his commandements from me . . in respect of all sinnes : it is a through change from all sinne ; not a turning out of one sinne into another , nor a turning from all sinnes save one , as herod ; but an hating of all appearance of evills , yea of darling and bosome sinnes , yea of right eyes and hands , matth. . . . in respect of all gifts of sanctification , which the spirit gives in part to every beleever , not onely knowledge , faith , love , which are eminent , but other inferiour also , as patience , meeknesse , temperance , peace , with every other fruite of sanctification . . in respect of all the parts of the man , in which the spirit of god putteth forth this noble worke : as cant. . . &c. the church is described to be faire in all parts , eyes , hayre , teeth , lippes , temples , &c. the sanctified person must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wholly perfect . the latter , i. full and through sanctification in the life to come , stands in the perfection of degrees , and in these particulars . . an utter abolishing of sinfull flesh . . a perfect freedome from all the causes and workes of repentance . . perfect and speciall communion with god , and christ , and good angels , and elect men . . perfection of all graces , both in kinde and in measure . . a perfect exercising of our graces in glory and happinesse . and all this our apostle seemes to ayme at in the last words , where he mentions the comming of christ , in which he shall attaine through and full sanctification . for the third : what be these parts mentioned , spirit , soule , body ? answ. . some by spirit understand the third person in trinity , as ambrose : some a third part of man : but the scripture speakes but of two , namely a body and a soule ; and aquinas saith , the spirit and the soule differ , non secundū essentiam , sed potentiam , not in essence , but as divers faculties . others by the spirit understand the whole man regenerate , so farre as hee is opposed to flesh ; the man considered not according to the parts of nature , but according to the parts of grace : so athanasius said , spiritus est donum quod jam per baptismum accepistis , the spirit is the gift of god received in baptisme : for , keep this gift ( saith he ) and both soule and body wil be unblamable . this exposition is not unfit : yet i take another to be fitter ; thus : it is common in scripture for our better apprehension of our duty to distinguish those faculties which god hath put in the soule of man , that we might take notice of the worke of sanctification , in the severall faculties . there be two parts of man , a soule and a body . of the soule there are two noble faculties , under which all the rest are comprehended : . the spirit , . the will , here called the soule by a synecdoche of the whole for the part . by spirit in this and all places where the spirit and soule are mentioned together , is meant that noble and eminent faculty of mans soule , called the understanding or minde : the philosophers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leader and ruler of all other parts and faculties , and the most noble of all . vnder this is the conscience included , which being renewed is called also by the name of spirit , rom. . . the spirit witnesseth to our spirits : and eph. . . be renewed in the spirit of your minde . . the other superiour faculty , but not so noble , is that whereby we doe will , affect , or desire that which wee understand and conceive to bee good . this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under which is comprehended the will and affections . so these words are used elsewhere , luke . . my soule doth magnifie the lord , and my spirit rejoyceth in god my saviour , sam. . . the soule of ionathan was knit to david , that is , his heart , affections , desires . . the body is that part of man , which is the house of the soule , consisting of flesh , bones , humours , and the like . now then the whole man is sanctified throughout , . when the minde , thoughts , cogitations , and conscience , are pure and holy , wisely to think and meditate , and guide safely , by wise discerning of things profitable and pertinent . . when the heart , affections and desires are rightly composed , and given up to the guidance of right and renewed reason , when a sound heart and a sound minde meete together . . when the whole body as the soules instrument is in all the members of it obedient , to act and effect good actions , according to the dictate of right reason , and the command of renewed will ; when the members are weapons and servants of righteousnesse : or more briefly , when the spirit thinkes nothing , the will affects nothing , the body effects nothing contrary to the will of god. for the fourth . quest. here is perfection of holinesse indeede ! did ever any , or can ever any attaine to this perfection ? answ. this question brings us to the explication of the fourth thing in the text , how a man may be said to be blamelesse in spirit , soule , and body , in this life . whereto we say : no man ever attained to this unblameable perfection of degrees in this life , except the first adam in his innocency , and the second adam , who had sanctification in all parts and degrees : for paul a most holy man after regeneration confesseth how farre hee was from perfection , rom. . and phil. . but a man regenerate may be said to be blamelesse , and throughly renewed . . in respect of his relation with christ his head , who is made to him sanctification , cor. . . and in whom hee is perfectly holy and unblameable : ezek. . . thy beauty was made perfect by my beauty . . in respect of open and grosse crimes , which might impeach the honour of his profession : so zachary and elizabeth walked in gods ordinances without reproofe , luk. . . so did samuel and iob , and other holy men . for though no man can be without sinne , yet a man may be without crime , when after his conversion hee carries himselfe so uprightly , as he cannot be noted for any reigning sinne before men . . in respect of christian indeavour and inchoation , when the beleever labours and aymes at full sanctification in all his faculties and parts : for sanctification produceth holy motions in the soule , and holy actions in the body . see it . in the spirit . . in the soule . first , the spirit , i. the minde and understanding of a sanctified man is indued with a sound and distinct knowledge of heavenly things , and he still indeavours to a further measure : psal. . , . teach mee , give mee understanding , &c. matth. . . to you it is given to know the mysteries of the kingdome , not to others . and it is joyned with a speciall faith , applying the promises , which maketh his person and worke acceptable : ioh. . . my lord , and my god. heb. . . without faith it is impossible to please god. vnder the spirit include the conscience , in the purging of which the beleever striveth , and loseth not his labour : for . it is a tender conscience , and remorsefull for sinne : chron. . . iosiahs heart melted at the reading of the law. . it is calme and peaceable ; it blameth not , nor accuseth seth it selfe , but giveth good witnesse , first , that the person may be assured of his reconciliation with god , rom. . . and . . and secondly , that he walketh with god sincerely : cor. . . this is our rejoycing , even the testimony of a good conscience , that in simplicity and good sincerity wee have had our conversation in the world . ioh. . . if our heart condemne us not , we have boldnesse with god. the second faculty , called the soule here , includeth the will and affections , in both which this worke of sanctification is begunne , and increased . . in the will , when being renewed , it is now subject and pliable to god in all things : rom. . . to will now is present with mee ; not onely in doing , but in suffering , as pet. . . in suffering it can commit the soule to god in well-doing as unto a faithfull creatour . . in the affections : herein is a change , being guided and carried by the minde and will renewed . his love is not the olde carnall love , of himselfe and the world , but a new affection , love out of a pure heart , a good conscience , and faith unfained , tim. . . his hatred which was against god and his saints , is now against the haters of god , and things which god hates , psal. . . his joy which was sensuall and earthly , is now delightfull in doing the will of god , yea in suffering it , rom. . . we rejoyce in tribulation . his sorrow which was for worldly losses , crosses , &c. is now for sinne , and for the afflictions of gods people : his delights which were in carnall profits , pleasures , corne , wine , or prosecuting his lusts , are now in gods countenance , in gods law , in gods house , in gods ordinances , the word and sacraments , and in gods children above all persons , as those that are excellent on earth . his desires are answerable : what ever his former desires were , now he desires the presence of god , the pleasing of god , pardon of sinne , softnesse of heart , the constant fruition of the meanes of salvation , with a blessed successe of them : hee desires the prosperity of zion , the salvation of the israel of god , and the comming of iesus christ to his full redemption . thus we see how a sanctified man profiteth and prospereth in the whole inner man. but fire within will breake out , and so will grace which is like fire , and the body shall be a weapon of righteousnesse , his outward actions shall be done in an holy manner , his whole life is changed . . for the matter of his actions ; gods word is the rule of them all : psal. . . direct me in the path of thy commandements , for therein is my delight . . for the manner : they are done , first , in humility , mich. . . walke humbly with thy god : luke . . say thou art an unprofitable servant . secondly , in sincerity , without guile of spirit , psal. . . thirdly , with cheerefulnesse , delighting greatly in his commandements , psal. . . cor. . . as every man wisheth in his heart : the lord loves a cheerefull giver . fourthly , with courage and stoutnesse : dan. . . we are not carefull ●f this matter , our god whom we serve will deliver us : acts . . peter and iohn said to the rulers : whether it be meet to obey god or men , judge yee : gal. . . i withstood him to his face . . for the end : first , hee will approove his heart to god , and lookes not so much to men ; for his praise is not of man , but of god. secondly , hee desires to please god in that hee doth : acts . . w●th fall purpose of heart cleave unto god. thirdly , he doth not good things for his private ends , as ease , profit , credit , but even against all these , if he be called thereunto . the . respect , in which a beleever may be called unblameable even in this life , is , in gods account and gracious acceptation . where himselfe workes and sees such beginnings , proceedings , and indeavours , it is accepted as perfection , by meanes of christs merit , promise , and intercession . thus paul saith , rom. . . it is not i that doe evill . whence our lord pronounceth of his church , that she is all faire , and that no spot is in her . . in respect of that perfect sanctification in all degrees , which is growing unto , and shall attaine in the day of christs second comming , when every beleever shall be free from all blame and staine , and set into the glorious liberty of the sonnes of god ; which now they have onely in desire , in in faith , in promise , in an earnest , and inchoation ; the lord mercifully accepting them for that they are growing unto . and thus we have expounded this worthy petition of the apostle : the summe and substance whereof is this ; that god by his spirit , who onely can raise the dead in sinne , would bestow this grace , not belonging to the wicked , upon these thessalonians , by which they putting off all the corrupt qualities of nature , might by a new created quality in their hearts , grow up in the image of god , standing in knowledge , true righteousnesse , and holinesse . and because they were already sanctified in part , hee prayeth that they may goe on to through sanctification , both here and hereafter : for the present , that they may attaine full holinesse , in respect of all sinne which they must forsake , and of the whole law and word which they must set before them , in respect of all gifts , principall and lesse principall , and of all parts and faculties , here expressed to be the spirit , the soule , and body : that thus they may be blamelesse , in respect of relation with christ their head , in respect of grosse crimes and reigning sinnes , in respect of christian inchoation , of the lords acceptation , and of perfect consummation of whole sanctification at the comming of iesus christ. in that the apostle prayeth for through sanctification , and enumerateth the parts , in which it is , and desireth they may be kept blamelesse in every of them , we learne , that no christian must content himselfe with the beginnings of holinesse , but must proceede to full sanctification , as vessells of honour , to be full of goodnesse and knowledge , rom. . . cor. . . let us cleanse our selves from all filthinesse of flesh and spirit , and grow up unto full holinesse in the feare of god. pet. . . grow in grace , and in the knowledge of our lord iesus christ : eph. . . in all things grow up into him which is the head . all which places shew , that the whole life of a christian must be a continuall progresse in sanctification . . our text sets downe the orderly proceeding in this worke : it must begin in the spirit and minde , and then change the heart and will , and so come forth into the body and actions , that the whole man consisting of these parts , may be blamelesse . and further , this care must be nourished untill the comming of iesus christ , either to the generall or particular judgement . all which shewes , that the highest and most noble parts in man , are corrupt and unholy ; and as the apostle saith , even the minde and conscience is polluted , till this new quality be created : for whatsoever is borne of flesh is flesh , ioh. . . who can bring a cleane thing out of filthinesse ? and therefore our whole life is little enough for the renewing of all these parts so corrupted . . sanctification is but in part in this life : for god would have sinne left in the best ; our best duties spotted , and a pricke left in our flesh to buf●et , and humble us , who else through the abundance of grace , would be proud and lifted up out of measure ; and that wee might goe out of our selves to the lord , and begge the increase of grace and sanctification from him . adde hereunto , that the weake measure of grace present is often interrupted , our daily lapses disturbe it , sinne makes daily b●eaches in it , satan incessantly plants his great ordnance against it ; experience shewes how easily we lose both many degrees of it , and all sense of it : and therefore we had neede still to be repairing our selves . a beggars coate needes continuall patching . we cannot be rid of our ragges wholly , and therefore we must ever be mending . souldiers that keepe a fort or hold , looke what batteries and breaches are made by skirmishes and assaul●s on the day , they will repaire them in the night , else could they not hold out ; no more could we against satan and our owne corruptions without daily repaire : and as our houses , so our hearts , they will grow dusty and nasty if they be not daily swept and cleansed . . sanctification is a continuall act and proceeding in grace so long as we live ; because it is nothing else but a returne to our first estate and image , to which wee cannot possibly attaine till death . and therefore if wee would proceede to the glory of the saints , we must proceed in sanctification to the full measure of it : for glorification is nothing but the end and perfection of sanctification . . god hath set apart many excellent and glorious meanes for the perfecting of this his owne worke ; by all which if we rise not to full holinesse , we shall frustrate him of his end . the holy scripture is able to make the man of god perfect to every good worke , tim. . . the holy ministery of the word and sacraments are able both to beget and strengthen faith , which purifieth the heart ; holy meditations , conference , prayers , with promises of blessing and successe , if wee rightly use them : all these witnesse to us , that the lord would have us to be still adding what is lacking to our graces , and rise up to full assurance and holinesse ; and as those that are planted in the house of god , to be more fruitfull and flourishing in our age . . the necessity and utility of this practise imposeth it on all the godly . . in respect of the wickednesse of their hearts , and a number of beloved and darling sinnes , against which all care , watchfulnesse and strength is too little . . in respect of the steine and soyle of sinne , which is like a crimson dye , hardly fetched out of those that are the lords : for when the sting of sinne is gone , and the guilt of sinne is taken away , and washed in the kings bath , even the fountaine of the blood of the sonne of god , opened to the house of iudah and ierusalem for sinne and uncleannesse : yet is there a staine of sinne left , which remaineth to be washed with the fountaine of water , ( for christ came by water and blood ) this fountaine of pure water is the grace of sanctification , which is as the flood iordan to wash the soules leprosie , which stickes faster than naamans ; so as we had neede wash seven times , that is often , yea continually ; and yet for all that it shall be with the faces of our soules , as with the faces of our children , the dyrt shall sticke till it be washed off , and being washed , soone growes foule and dyrtie againe . . in respect of good duties , wherunto we shal ever be unapt & unready , further than by profiting in sanctification wee are kept in a readinesse : for as a man in fetters and irons cannot doe any service to his prince , till his fetters be knockt off ; so here , our corruptions and lusts are heavier , and presse us downe harder than a thousand chaines ; onely the grace of sanctification unties us , and gives us liberty in good duties . . in respect of finall perfection , which is not attained in justification , but by sanctification ▪ it is true , that justification heales the wound , but sanctification shuts the skarre ; justification brings pardon , but sanctification brings peace : neither was there ever any justified person , who had received the first fruites , but hee longed for his full harvest in perfect sanctification . paul himselfe being justified , presently attained not perfection , but laboured hard towards it , phil. . . and an inseparable note of a justified person , is , that he longeth , waiteth , and sigheth , to put off all corruption and misery , and to put on fulnesse of grace and glory . rom. . . we that have received the first fruites of the spirit , doe sigh , waiting for the adoption , even the redemption of our body . cor. . . wee desire to he cloa●hed upon , that mortality might be swallowed up of life : and verse . wee love rather to remoove out of the body , and dwell with the lord. this doctrine thus prooved unto us , serves for the reproofe of sundry sorts of people . first , those are reprooved , who content themselves with some illumination , as if it were sanctification . for . a man may be enlightened , may come to a great measure of knowledge in the mysteries of the gospell , and make a profession among the saints , as iudas and simon magus , yet his heart and life remaine foule and uncleane . . through sanctification is indeede no such thing , it is entire , as the blood in all veines of the body , so is it in all the powers of the soule , and every part and member of the body . . it is not enough to praise a sermon , or speake well of points in divinity : for wee heare the divell speake well sometime of christ , marke . . . knowledge is either literall , without reformation , onely enlightening , or spirituall , enlightening and changing , cor. . . therefore deceive not thy selfe , sanctification begins in the understanding and minde , but goes on to renew the thoughts , the desires , affections , speeches and whole life . secondly , such are reprooved as thinke civill life to be holinesse , and content themselves with it as sanctification : the world generally embraceth this shadow for the body , and this image and livelesse carkasse for the life and being of sanctification ; betweene which there is as great difference as betweene a man and an ape . . sanctification orders the whole way , and every steppe of it , by the light of the word : for the image of god is renewed in knowledge , col. . . civility goes not so high for the rule , but depends on the reputation of men , and estimation in the world , he would neither be too forward , nor yet of no religion : it is too strict to take the word with us to guide every word , every fashion of apparrell , every thought , than which what is more free ? . sanctification is most conversant , and chiefly carefull in religious duties which concerne god , and his worship , and his owne salvation : this is the one thing necessary , luke . and the good part , yet will it not be negligent in the workes of his speciall calling . civility is most in things for the naturall and civill life , there is his spirit , his soule , his body , and all ; and yet he must not be an atheist , he must sometimes doe religious duties , but how seldome , or how coldly , tediously , and of custome ? . sanctification labours against the roote of sinne , kills it in the birth , blasts it in the budde , draines the fountaine , and renewes the spirit of the minde ; the eye of it spares no sinne , but avoides the sinnes of the time , of the trade , his naturall and darling sinnes , pluckes out eyes , and cuts off hands . civility makes no great matter of the rooted and originall sinne , it would stoppe some foule issues , but it is loath to meddle with the fountaine ; it would not be noted for great sinnes , foule adultery , manifest theft , noted lying , drunkennesse , &c. but some gainfull or pleasurable sinne it cannot be without : and as for smaller sinnes , as idlenesse , vaine talking , evill speaking , gaming , lesser oathes , and the like , hee takes no notice of them , nor is ever humbled for them . . civility may cover sinne , but cures it not ; it may wrappe a clout on a wound , but layes no plaister on it : but sanctification is healing as well as cleansing , as was shadowed in the law , concerning leprosie , which was then pronounced to be cured , when the uncleannesse was confessed , and went no further . . sanctification is busie both to stocke up sin , and enlarge the stocke of grace , to get more strength against corruption , more power to obey god in all things ; it markes the increase of grace , and is thankfull for it ; it conscionably useth meanes of repairing graces decayed ; it renewes daily warre against the reigne of sinne , and riseth to full sanctification in a most glorious victory and conquest over it . civility lets sinne alone , to see if it will die it selfe , it is too pittifull to kill it : it is afraid of too great a stocke of grace , because it is afraid of mortification ; it knowes a man cannot dye without paine , no more can the olde man ; it observes as little increase as it cares for : it holds it no conquest to get victory over secret lusts , and so continues a willing slave unto them . . sanctification in all the good it doth , & in all the evill it abstaines , hath a pure end , and aymeth to please god , with the displeasure of men , and deniall of his owne corrupt heart , will and affections . civility cares more for the offence of such men as in whose favour he would live , than the offence of god , is more strict in mans lawes than gods ; must not displease or deny himselfe , hath more care to be thought good , than to bee good . and thus wee see , how civill men who seeme to themselves to outrunne others to heaven , are quite out of the way , and never set foote in the path of holinesse that leades to happinesse : a civill man seemes a sheepe of christ by his fleece , but his liver is rotten . thirdly , those are here reprooved , who thinke this doctrine needlesse , perhaps impossible ; they meane not to be saints till they be dead , and never looke after full sanctification till they come to heaven ; and so they frame their lives as if it were absurd to thinke we could be saints upon earth . but no saint on earth , none in heaven , such as shall attaine perfect sanctification in heaven , are described to be such as must be written among the living in ierusalem , esay . . thou must be such a one as must feele the power of the spirit , renewing thy soule , body , and spirit , by which if thou findest not a mastery of all coruptions , yet thou shalt finde a weakening of them all , and a desire and indeavour to subdue them all , with some successe : so as this full sanctification shall be thy ayme , and so as it shall come forward every day more than other . lastly , those are reprooved , who seeme to come to some measure of sanctification , but either fall backe , or rest in these beginnings , caring for no increase in spirituall things . there is no comfort at all in such standing : for . saving grace is alway growing : . as covetous men never think they have golde enough , so gods children must and doe thinke they have never grace enough . therefore let us stirre up our selves to grow up in holinesse ; as plants and children naturally grow , so also doe the children of god being planted in his courts . to helpe us herein we will somewhat at large consider three things . . meanes of obtaining a full measure of holinesse . . markes of one that hath attained it . . motives to provoke us thereunto . the meanes are five . i. meditation and sound consideration , concerning , . god , . thy selfe , . grace it selfe . first , in god thinke . of his will , thess. . . this is the will of god , even your sanctification . we ought to follow god , if he should call us through hell it selfe , much more in the sweete practise of sanctification , which hath a happy fruite . . of his promises , cor. . . seeing we have these promises , let us cleanse our selves from all filthinesse of flesh and spirit , and grow up unto full holinesse . all the promises are made to the practisers of holinesse : matth. . . blessed are the pure in heart . . of his glory , which thou oughtest by all thy endeavour to promote , being the end of thy life , and of thy selfe : but herein especially is our heavenly father glorified , when our light shines before men , matth. . . secondly , in thy selfe consider these things : . in thy creation thou receivedst a soule , a body , faculties and sences , with parts and members from him , and in him thou now livest , movest , and hast thy being ; and canst thou doe him too much service in them ? doth any man build an house , but he will looke to dwell in it ? doth any plant an orchard or vineyard , and not looke for usefull fruites to himselfe ? thy selfe art gods house , thy soule gods garden , and doth not hee expect not onely fruite of holinesse , but much fruite ? . in thy redemption : the end of which was not onely to deliver thee from the condemnation of sinne , but from thy vaine conversation , pet. . . redemption is not onely from the guilt and punishment , but from the service and corruption of sinne ; and sanctification is an inseperable companion of justification . . in thy life and present estate : thou art a christian , and professest christian religion , which onely prescribes the rule of holy life , whereby thou must walke ; thou must life like a christian , that hast communion with christ , that walkest in the light as hee is in the light , iohn . . that hast the spirit of christ , which perfecteth daily his owne worke , and beautifieth his owne dwelling . . in thy death and future estate : remember thou must die , and onely holinesse of heart and life shall attend thy soule , when all things else shall leave it ; and without holinesse thou shalt never see god , heb. . . if death shall leave thee unholy , the last judgement shall so find thee . so therefore live now , as thou maist ever live hereafter . thirdly , meditate on the grace and worke of holinesse it selfe : . what a difficult worke it is , and therefore thou must goe seriously about it ; oh the worke of mortification is a painefull work , a man cannot die without paine , no more can the olde man ; sinne hath a strong heart , and is loath to die : and therefore as to die is no dallying matter , so he that meanes to dally in this businesse , shall never happily proceede in the degrees of holinesse . . what an excellent worke it is : for hereby we shall be daily partakers of the divine nature , pet. . . which is not in respect of the nature and essence of god which is incommunicable , but in respect of the most excellent and precious qualities and gifts , bestowed by the spirit of god on those that are regenerate , wherein we shall be like unto our heavenly father , and grow up to the similitude of iesus christ till he shall be all in all unto us . ii. meanes of growing to a full measure of holinesse is in our text , prayer : first , for the grace it selfe , psal. . . create in me a cleane heart , o god , and renew a right spirit within me . secondly , for the increase of the grace , phil. . . and this i pray , that yee may abound yet more and more in knowledge and judgement : verse . being filled with the fruites of righteousnesse : thess. . . the lord make your hearts stable and unblameable in holinesse . thirdly , for continuance and confirmation in grace : as in the text. ephes. . . i bow the knee , that yee may be strengthened by the spirit in the inner man. psal. . . oh stablish me with thy free spirit . let it be thy daily prayer , as davids , psal. . . o lord knit my heart unto thee , let thy good spirit leade mee , even to the land of the living . fourthly , for a blessing on the meanes of grace : psal. . . open mine eyes , that i may see the wonders of thy law. iii. meanes : an holy use of the word and sacraments . for the word in generall : iohn . . . now you are cleane by the word which i have spoken unto you : and chap. . . father , sanctifie them in thy truth , thy word is truth . rom. . . by preaching the gospell the righteousnesse of god is revealed from faith to faith . now there be in the word foure things , which specially helpe forward our sanctification . . the commandements and precepts : psal. . . thou hast commanded , that wee should keepe thy precepts diligently . these let us see what wee ought to ayme at , and how farre we are off from our duty . . the promises and comforts of it : psal. . . in keeping of them there is great reward . revel . . . blessed and happy is hee that hath part in the first resurrection , on such the second death hath no power . . the threats and denunciations of judgement that are in it : revel . . . without shall be dogges , and enchanters , and whoremongers , and murtherers , and idolaters , and whosoever loveth or maketh lyes . pet. . . seeing all these things shall be dissolved , what manner of persons ought we to be in holy conversation and godlinesse ? . the examples that are in it : heb. . . seeing we are compassed with such a cloud of witnesses , let us cast off every thing that presseth downe , and the sinne that hangeth fast on us . examples of holy men will make us trust in god , psal. . . our forefathers trusted in thee , and thou didst deliver them : this confirmeth our confidence . godly women must shew the holy and hidden man of the heart , as sarah did , pet. . . observe in the reading or hearing of the word these particulars , for the decay of corruption , and the increase of sanctification . the sacraments or visible words helpe forward sanctification , because by baptisme we are borne into the church , and notably it both representeth and sealeth our mortification and quickning , rom. . . and by the lords supper wee are fed and nourished in the grace of the covenant , in faith , love , and comfortable assurance . iv. meanes . godly company . that man goes apace in the grace of sanctification , who is a companion ( as david ) of all them that feare god , psal. . . now godly company furthereth sanctification wayes : . by their instructions and exhortations ; thess. . . wherefore exhort and edifie one another . one christian stirres and whets up another by gracious and edifying speech , eph. . . and the lippes of the wise feede many : as one sticke kindles another , pro. . . hee that walketh with the wise shall be wise : he that is in the sunne shall be coloured though hee finde it not ; and he that sits long in a sweete shoppe , shall carry away some smell . . by their prayers , making mention one of another , wherein were there not much force , the apostles would not with such instance every where call for the prayers of meane christians , that by them they might get increase of holy graces : as here after the text , verse . pray for us . . by their example : we are commanded to marke the upright man , and behold the just , in his proceedings , and end ; for this is a notable meanes to stirre up our selves : psal. . . heb. . . remember them which haue the oversight of you , whose faith follow , considering what hath beene the end of their conuersation . pro. . . walke in the way of good men : sort thy selfe with such as fight against the corruptions of the world . v. meanes . afflictions and corrections in their holy use : heb. . . hee chasteneth us for our profit , that wee may be partakers of his holinesse . psal. . . blessed is the man whom thou chastenest , and teachest in thy law. dan. . . some that are of understanding , shall fall , to try others , and purge them , and make them white . now afflictions doe set forward sanctification sundry wayes : . when they are as touchstones , and set us on the worke of searching and examining our selves : zeph. . . search your selves , search ( i say ) before the decree come forth . iosephs brethren could finde out a sinne that was unrepented of many yeares , when they were troubled in egypt . so when the mariners in the shippe were troubled for ionas , they went to a narrow search , for whom the trouble was ; ionas his sinne had not beene found out but for the tempest . . when they are as bridles , to pull us backe from sinne : psal. . . before i was afflicted i went astray , but now i doe keepe thy statutes . therefore the prophet hosea calls afflictions an hedge of thornes set before ephraim , hos. . . . when they are as vshers , to teach us many lessons which wee are loath to get , and ready to forget : psal. . . it is good for me to be afflicted , that i might learne thy statutes : they make a man humble , and fit him to be taught ; for god teacheth the humble . and many things which a man will not learne by the vocall word , hee shall be taught by this reall word . . when they are as whetstones , to put an edge in our prayers : for in afflictions the worst will seeke god diligently , esay . . they powred out a prayer , when thy chastening was on them . hard-hearted pharaoh , while the plague is upon him , will begge prayers of moses : much more will david , feeling the hand of god , and terrour of conscience for his two sinnes upon his repentance exceede himselfe in holy and fervent prayer , psa. . . and paul finding the prick in his flesh , will pray the lord thrice , that is , often and earnestly . . when they are as fire , to purifie the golde , and burne up the drosse of their corruptions : pet. . . yee are in heavinesse through manifold temptations , that the tryall of your faith being much more precious than golde might be found to your glory and praise . gods flaile purgeth wheate , and drives away the chaffe : as we doe with our vessells , so doth god with his vessells of honour , oyle and soyle them , but all to make them brighter . when is the time for starres to shine but in the darke night ? so doe graces in the darkest night of adversity . wee see the meanes : now wee come to the markes , whereby wee may know , whether wee grow up to full holinesse or no. these markes are five . the first is separation : if wee finde our selves separated from the profane courses of the world , gathered out of the world , and dedicated to good and holy services : come out from among them , and separate your selves , saith the lord , and touch no uncleane thing , and i will receive you . for sanctification consists in three things : . the imputation of christs holinesse , who of god is made to us sanctification , cor. . . his sanctified nature healeth our corrupt nature . . the infusion of morall holinesse into our natures , peculiar to the elect , a receiving of his fulnesse by meanes of union . . separation from the common courses of the world , unto speciall service ; this is made a marke of such as are made partakers of the divine nature , to fly the corruption which is in the world through lust , pet. . . the farther thou gettest thee from the evill fashions of the world , the farther thou proceedest in holinesse . the second marke of full holinesse , is , an alteration and change in thy selfe , both in thy spirit , and soule , and body . . the spirit is altered , first , when the minde having a sound and distinct knowledge in heavenly things , and the light of renewing grace , doth grow brighter and brighter till perfect day . secondly , when the conscience is tender and peaceable , as we heard before . . the soule is altered , when the heart , the will and affections are ordered as before . . the body is altered , first , in respect of the members , when the same that the flesh most abused , doe most glorifie god in some speciall manner . zachary by his mouth sinned in distrusting god , therefore so soone as hee could speake , with the same mouth hee glorified him . so the woman , luke . that had abused her eyes , haire , and lippes , to wantonnesse , now takes them from satan , to wash , and wipe , and kisse her saviour christ. so in bishop cranmer , that hand that subscribed was first burnt . secondly , in respect of the outward fashion there will be a change : if the body have abused meate and drinke for surfetting and drunkennesse , if garments and apparell for pride and wantonnesse , if sports and recreations in excesse or for covetousnesse , you shall see even in the outward man a checke of all such excesses , and a manifestation that they be not the men they were before sanctification . thirdly , in respect of the deedes to be done by the body , both for matter , manner , and end , as wee heard before . the third marke of full holinesse , is sound affection and singular love of grace ; which affection where it increaseth , holinesse increaseth accordingly . this love and measure of it we may know , . by striving not onely to preserve the measure of holinesse received , but to grow daily to the measure that is wanting , accounting that as yet he hath not attained , phil : . , i count not my self that i have attained , but one thing i do , i presse hard to the marke , &c. keepe still in thee a thirst after the water of the well of life , and christ will give it thee freely , rev. . . a tast of that which is delicate , makes a man long after his fill . . by a diligent and constant using the meanes of increase . a worldly man , because hee loves wealth , and money , will take great paines for it , and be laborious in the meanes . now faith purifieth , acts . . therefore a godly man labours still for the increase of faith : the word sanctifieth , iohn . . a property of saints is , they are humbled at his feet to heare his word , deut. . . see exod. . , . . when we envie not grace to another , but rejoyce in it , and love it because it is gods image , iohn . . hee must increase , but i must decrease . moses the more grace himselfe had , the more hee wished to others , num. . . enviest thou for my sake ? yea i would all gods people were prophets . . true love of holinesse longeth , and wayteth , and sigheth to put off all the corruption of sinne , and attaine that perfect happinesse , wherein is perfection of holinesse . rom. . . wee that have received the first fruites of the spirit , sigh in our selves , waiting for the adoption of sons . find in thee this affection to the first fruits here , and full fruits hereafter , to receive daily strength and increase , and thy holinesse increaseth with thy hunger and thirst after it : never was there so happy an hunger , the more hungry the more full . the fourth marke is detestation , or dislike of opposites of holinesse ; which as it increaseth , so doth holinesse also . now this is manifest , . in carefull avoiding things which quench , shake , or hinder grace and holinesse : iohn . . hee that is begotten of god , keepeth himselfe , and the evill one toucheth him not . . by rising into greater dislike of corruption , without seeking base extenuations , as to say , this is a little sinne , or a small sinne ; no , every sinne will swell as a toade in his eyes . . by crying out on the law of the members rebelling against the law of the minde , rom. . . . by complaining of secret and lesser evills , which were never wont to trouble him . . by ceasing from particular and beloved sinnes , as ephraim said to his idols , get you hence , what have i to doe with you , hosea . . my house is taken up already , here is no roome for you . . by the spirit of judgement and burning , esay . . judging and condemning sinne . the spirit keepes an assize in the soule , pronounceth sentence against corruption , and kindles a fire to burne up those bewitching evills , and a fire of zeale and indignation against them . thou growest not in holinesse , who growest not in the measure of hatred of evills , answerable to thy former love and liking of them . the fifth marke is disposition to good duties : this is an argument of soundnesse of sanctification . . when thou canst ever set the lord before thee , walking with god , contented and glad to have him witnesse and judge of all , both inward sincerity , and outward innocency . . when in all the workes of thy calling thou seekest not so much thine owne things , as the things of christ , phil. . . . when in the sober use of all gods creatures thou art led to the contemplation of the creatour , psal. . . . if when thou hast performed any good duty in any good measure , thou rest not therein , but labour more earnestly to doe it better . . if when thou hast either omitted or slightly performed any good dutie , thou be humbled , and so bewailest that which is past , as thou makest it up in duties behinde . now if these be the markes of proceeding in sanctification , how rare is this duty ? . where is the man that takes up this order of god , that begins this worke at the spirit of the minde , notwithstanding that god being a spirit begins his chiefe worke in the spirit , and the law the rule of holinesse being spirituall , especially requireth inward sanctity . ier. . . o ierusalem , wash thine heart , first , loathe sinne inwardly , and then outwardly . many will mend their lives , but let their hearts alone : which is all one as to cut off a waste bough , and not to strike at the roote ; to seeke to draine a streame , but not meddle with the fountaine . . where is the man , that having changed his understanding from errour to truth , changeth also his will from evill to good ? here many faile , who see what is good and approove it , but themselves are as bad as ever they were . . how few refine every part of their life , and bring all the members within the whole rule ? who can say , i hate all the evill which i loved , and all the good which like a swine i trampled under feete , offered in the meanes , i now in some measure imbrace and practise ? i was intemperate , now sober ; wanton and foule , now chaste and pure ; a great swearer , now i tremble at an oath : and so in the rest . one that is a foule monster still , may reforme some things , yea many things , yea most ; but to come to through sanctification , casts off many : some are just , not mercifull ; some have care of honesty , not of godlinesse ; some are better in some company than in other : few have respect to all the commandements . . how many be there , who have made some faire offers of beginning in the spirit , but have ended in the flesh ? they made men beleeve they had the substance of holinesse , and would goe through the businesse , but end in meere ceremony , nay scarce that , but are haters of holinesse . better it had beene for them that they had never beene inlightened , never washed , never purged , than forget they were cleansed . now let him that filthy be filthy still , and let him that is holy be holy still , rev. . . the third generall thing proposed , is , motives to grow up unto full sanctification . i. motive . consider , that whatsoever thou castest thine eyes upon , it calls upon thee to proceede in thy sanctification . if thou lookest upward to god , the further thou proceedest , and the greater measure of sanctification thou attainest , the more thou art like him , and the more is he glorified : iohn . . in this my father is glorified , that ye bring forth much fruite . if to the angels , these holy and ministring spirits incessantly expect his charges , and unweariably execute the same : besides , they are joyfull witnesses of thy profiting in grace and holinesse : for if they rejoyce at the first peeping of holinesse in thy conversation , how joyfull will they bee when it proceedeth to perfection in conversation ? if thou lookest round about thee to thy brethren , thou must bee so farre from offending or scandalizing them , that thou must be ready by all good offices to helpe them , to edifie them , especially by a godly and zealous example : these must behold the shine of thy light , both for the glorifying of god , and their owne direction and encouragement ; at least thou must be blamelesse in the midst of a naughty generation , holding out the word of life , phil. . , . if to the creatures , even the whole world , heaven and earth , sunne , moone and stars , beasts , fishes and plants , all these stand and proceede in the service of their creatour ; and all these have a voice by which they continually cry , hallelujah , praise yee the lord , psal. . all these being created and given for our use , call us unto constant thankfulnesse , to uphold his glory who made them for us , as all they doe in their kinde . if thou lookest ●●thin thy selfe , thou hast three things which ●ondl● call for this duty : . the joy of the holy ghost , which is unspeakable and glorious : psal . . light ariseth to the just in darknesse , and joy to the upright of heart . if gods spirit by thy increase of grace be gladded and cheared , he will make thee a glad man ; but if he be grieved or quenched , thou shalt smart for it , yea suppose thou be the lords . . the testimony of thy conscience : this is the sweete paradise , in which god is familiar with man , and that hony which ( as augustine saith ) is sweete in it selfe , and makes all other things sweete , let them be never so tart or sowre in themselves . paul in great affliction had a sweete relish , cor. . . for this is our rejoycing , euen the testimony of our conscience , that in simplicity and godly purenesse wee haue walked . . gods approbation and acceptance : who would not be allowed of god ? but hence thou shalt be allowed , that thou art made a disciple of christ , if thou beare much fruite , iohn . . as a schoole-master commends them for good schollers , who stand not at a stay , but goe on in learning with diligence , climbing to the highest formes . and if god worke in the hearts of his children a delight in those that excell in vertue , how much more will himselfe delight in them , who the longer they live the more they excell ? lastly , if thou lookest as low as hell , there thou shalt see the divells and wicked angels as busie as bees to promote their kingdome , and to pull all men , yea even thy selfe into their corruption and condemnation : and should not this adde courage to thee to set up the kindome of god with all thy power , every where , but especially in thy selfe . ii. motive . consider why god hath elected , called , justified us , whereas he might have left us in our common masse , and passed by us as well as a great part of the world , as good every way as our selves ? first , he hath elected us , that wee might be holy , and that not in a small measure , but also unblameable before him in love , eph. . . and rom. . . god hath predestinate us to be made like the image of his sonne : how and wherein ? answ. partly in humility , partly in holinesse , that as hee by an humble and holy life went on to his glorie , so must we . secondly , why or to what hath god called us , but unto holinesse ? thess. . . god hath not called us to uncleannesse , but unto holinesse , yea unto full holinesse , that as obedient children we should resemble our heavenly father , who is holinesse it selfe : pet. . . as he which hath called you is holy , so be ye also in all manner of holy conversation , because it is written , be yee holy as i am holy , levit. . . now the word ( as ) signifies not an equality in measure , which we can as little attaine , as a spoon can containe the ocean ; but onely a conformity , or resemblance in our nature renewed and made obedient to the rule . . he is throughly holy , without want or sinne : so must thou strive to be . . he is holy at all times , in the day , and in the night : so thou must never lay aside thy holinesse , neither on the saboth , nor on the weeke day or night . . he is holy in all places , in earth , and in heaven : so must thou as well in earth as in heaven , as well in the market as in the church . . he is holy in his word , in his workes , in all his wayes : so must thou in thy words , workes , and whole conversation . heare this thou that hearest the gospell , which is gods voice calling thee to holinesse : leade henceforth a profane life at thy perill : he that calls thee is holy ; the calling is to holinesse , yea to conformity in his owne holinesse : aime at it , else thou shalt never partake of it hereafter . thirdly , thy justification tells thee , that christ dwells in thee by faith , and that thy heart is built up to be an habitation of god by the spirit , eph. . ult . now the blessed spirit cannot dwell any where but in a temple dedicated unto him , where the olde man is daily put off , and the new man put on daily ; where the power of sinne is daily weakened , and the grace of holinesse daily getteth power and strength ; for gods spirit will not dwell any where , but as the master of an house , as a ruler and commander : neither can any attaine the comfort or sense of his justification , but by the undivided companion of it , which is sanctification : and as this growes , so ariseth the measure of sense and comfort of this present happinesse : for he that doth righteousnesse , is righteous , saith the apostle , iohn . . iii. motive . consider what thou art , namely , a christian : in the very name thou professest communion with christ , and consequently to walke in the light , as hee is in the light . a christian must adorne christian profession by christian life and conversation . a christian , called so of christ , must shew in his whole course , that hee is partaker of christs annoynting , ioh. . . . shew thy selfe a christian prophet , by profiting in the knowledge of god , and instructing others in the same . . shew thy selfe a christian priest , who hast received the annoynting , by offering thy selfe an holy , acceptable , living , and reasonable sacrifice . offer thy prayers , and the sacrifices of prayses , those calves of thy lippes . offer the sacrifices of almes and mercy ; for with such sacrifices god is well pleased , heb. . . offer thy life and dearest blood a sweete sacrifice for the chiefe and high priest of our profession , if god call thee unto the same . . shew thy selfe a christian king , by raising all thy power against thine enemies , and aduersaries of salvation ; by defending and maintaining thy christian liberty , in which thou art set ; by ruling over thy selfe , and keeping a strait hand and authority over thy lusts and affections ; make them subjects : by carrying thy selfe as a king , with clemency , meeknesse , liberality , measuring and judging every thing according to the lawes of christ enacted in the parliament of heaven . what ? a christian , and an epicure ? a christian swearer ? a christian adulterer ? a christian gamester , lyer , &c. quàm malè conveniunt ? how harsh is this to the eare of men , of god much more ? iv. motive . consider , that hee that is once truly good , growes from good to better , and so is best at last . our saviour plainly prooves , that he who hath the least measure of sound fruite , his fruite shall increase : ioh. . . every branch that beareth fruite , the father purgeth it , that it may beare more fruite . and this is the property of such as are planted in the house of our god , to flourish in his courts , and be more fruitfull in their age , which is cleane against the course of nature , psal. . . such therefore as seemed to come on , but within a while their righteousnesse is as the morning dew , or fall backe and wither ; who are worst at last , ( as evill men must be ) were never good . were they ever good , that are so soone remooved to another gospell , even in dayes of peace , to whom christ was preached , of whom professed , into whom they were baptized ? or what hath bewitched them to such apostacy ? gal. . . were they ever good , who in stead of reading , prayer and sermons formerly frequented , are growne to cards , dice , drinking , swearing , and a distaste of faithfull preachers and sermons ? were they ever good that hate goodnesse , or to heare of fulnesse of holinesse , or of their owne idlenesse ? alas empty tubbs ! here was never any thing but a sound , no soundnesse at all . v. motive . consider how wee are affected in inferiour things , and shame our selves for want of the like affection for the increase of better things than they . . we never thinke our grounds , our orchards , our gardens , our cattell fruitefull enough : if a man have a peece of land that brings forth but a small croppe , he will be at paines and cost to make it more fruitfull : alas ! shall wee have more care of our grounds than of our hearts , to make them fruitfull and yeelding to the laud and praise of the great husbandman ? or thinke we our hearts lesse barren than the worst conditioned ground ? let this provoke us , if we have gotten our hearts to bring forth thirty folde , to labour them till they bring sixty fold , and let them not rest there till they yeeld an hundred fold . this christ commends to us in that good ground , matth. . . this the apostle calls for , thess. . . to exceede more and more . . in the matter of money and wealth : how doe men bestirre themselves to adde to their gaines , to make one pound five , and from five to ten , and so adde hundreds , and rise to thousands , sucking profit from every thing insatiably as the horse-leach ? how thrifty husbands , . forecast to get , and plod to increase their stocke ? . carefully save that which is gotten , avoiding expences , & much more excesses ? . having got a good portion , yet still desire and seeke more ? for hee would have none before him in wealth , if hee had his minde . . lay out part or whole of that he hath , for a greater gaine ? should not wee be now as thrifty for our soules as for our bodies ? is not a stocke of grace better than a stocke of goods ? who but a doting worldling would not thinke wisdome better than wealth , and a graine of holinesse better than a talent of earthly happinesse ? is a graine of grace so precious , and is not an eternall weight of it worth our sweate and labour ? why doe wee not as thrifty christians awaken our dull spirits , to forecast with the wise virgins to get such store of this oyle , as to carry us through to the wedding chamber ? should wee neede to be stirred to save that which wee get so hardly , avoiding the expences , and sinfull excesses which eate out our stocke , and prodigally waste our estate in grace ? why stand wee still , having found a little veine of golde , namely of grace much more precious than golde , and not holde on our labour to finde the rich mine which it leadeth unto ? why doe not wee with the wise merchant resolve to lay out our whole estate for this pearle ? or should wee hide our talent in a napkin , and not lay it out , or employ it , seeing by use and returne it increaseth ? it would grieve a man to see so many good husbands for the world , to be such starke unthrifts for their soules . vi. motive . consider we the meanes that god hath affoorded us for our growth in sanctification : . gods readinesse and care to fit us for the duty , so as no want is in him : for while hee pleaseth to continue any meanes unto us , hee shewes his readinesse ( though wee faile in using the meanes ) to bring us to the end ; seeing hee supplieth meanes of growth , he is ready in them to adde more grace . this blessed meanes is the sweete liberty of the preaching of the gospell , by which he offereth to make our hearts of evill good , of good better ; he offereth by it not onely to worke faith where it is wanting , but to adde to faith that which is wanting to it , and so to bring it to certainty and assurance . so also the assistance of his spirit in prayer : spirituall guides and pastors : and the example of the godly as a cloud going before us . why should we frustrate god and our owne soules of the end of so happy meanes ? . our owne reckoning and account , which will bee expected answerable to such meanes : luk. . . to whom more is given , of him shall more be required : so to whom god affoords more meanes of holinesse , hee expects more fruite of holinesse . never any nation , never any age was before us , no nor neare us , in the glorious meanes : never had our fathers that light , that constant ministery , those encouragements , those precepts , those many examples which we enjoy : they counted the crummes of our table liberall fare . to heare the prayers read in english made them weepe for joy . to have a peece of scripture translated was the hazard of their lives . we reade of some that did give a whole loade of hay for a few chapters of saint iames in english. two or three could not conferre together of any good thing in those tyrannous times , but they might have scaped farre better for felony . yet oh the holinesse , the honesty , the zeale and grace of those godly men , whose crowne is , that they were as farre afore us in grace as wee are before them in meanes : if ever age could blush , ours might be it . and as the land in generall , so this place hath beene before other places in constant and glorious meanes : what our growth is , the world sees , very unanswerable to them , very unthankfull to god for them . capernaum needed nothing but christs great workes to condemne her : looke upon her , and learne in time to loathe her unthankfulnesse . that your spirit , soule , and body may be kept blamelesse . now we are by the assistance of god to proceede unto the second petition in this prayer , for full holinesse in speciall by enumeration of parts : where for the meaning of the apostle we have considered already , . what are these parts . . how are they said to be blamelesse . in that the apostle prayeth how that they might be kept blamelesse ; hence we learne , that christians must not onely labour to attaine a full measure of grace , but also to keepe it . so it is as commendable to keep our selves blamelesse as to make our selves blamelesse . tim. . . the apostle exhorteth timothy , keepe thy selfe pure : thinke not all is well when thou hast gotten grace , righteousnesse and holinesse , but keepe thy selfe pure : for know it is no lesse vertue to keepe grace , than to get it . iude . keep your selves in the love of god : and againe , keep that thou hast obtained , lest another take thy crowne . and the rather , first , because this is the effect of true religion : for true religion unspotred and undefiled before god is , to keepe a mans selfe blamelesse and unspotted without just crimes in the world , and this is , to keepe himselfe blamelesse . secondly , no part of man can be kept blamelesse without great care and industry : adam in innocency could not keepe himselfe blamelesse as hee was created ; and much lesse the sonnes of adam now in corruption . no watch is sufficient against that subtill serpent , that windes himselfe into us insensibly ; every faculty as an eare , and every sense as a window lets him into us , to come in and spoyle us : and therefore it is necessary wee should labour to keepe that we have gotten . . excellent and precious things are to be kept most charily ; mens gold , silver , jewells , and treasures are carefully kept , but their lives much more , because they are precious unto them . but of all treasures , our spirits , soules , and bodies , are of most incomparable value , nothing so worth keeping as this . first , what a precious blood was shed for to redeeme them . secondly , if these be lost , what price can recover them ? what shall a man give for the recompence ? nothing but the blood of christ ; tread that under foote nothing can recover it : a treasure must be kept most carefully : but a godly mans heart is a good treasurie , sending out good things . a worldlings treasure is without him , and that he holds fast : but the godly mans treasure is within him , he layes hold upon faith and grace in christ , and these hee holdes worth the keeping ; but for the things of the world they are not worth the keeping in safe custody . if they be not kept till the day of christ , they are lost eternally : there is no time of keeping them but the present ; neglect that , there is no salvation . . the necessity of keeping our selves blamelesse is exceeding great . . if we looke upon our selves in our naturall inclinations to soyle and blacke our selves : or whether we looke upon our whole , or parts . first , the whole frame of mans heart is evill , the whole naturall spirit imagineth evill continually , gen. . . secondly , and for the parts : . the conscience is darkened , by the blacke darknesse of ignorance ; and impured by a thousand sinnes of most ugly hue . . the thoughts , which in the day of gods appearing shall either accuse or excuse , rom. . . are naturally vaine , roving , and stragling from god. . the affections , which are of great force to good or evill . if they be sinfull , they are as wings to carry us as slaves to the most barbarous and unnaturall evills , and ever pulling us aside to the world and lusts : as cain to hate and murder his innocent brother : c ham to lay open his fathers nakednesse : iudas to betray the most righteous sonne of god. but if they bee rightly ordered , they are powerfull instruments of excellent duties , and as wings to carry us to the high pinnacles of christianity . all excellencies have beene brought out of the strong affections of grace . thirdly , looke upon our selves in the presence of grace , the cleanest house will gather soyle if it be not daily swept ; the brightest vessells take rust , if not often scoured and oyled : enemies chased will turne head againe , trees lopped will grow againe , nature expelled returnes againe , fire quenched will kindle againe : and therefore all watch is little enough . fourthly , looke on our selves in that to which we are called and set apart by grace , to be sonnes of god , temples of the spirit of god , mansions for god and iesus christ to come into us and suppe with us . how carefull are we to cleanse our houses from all filth , when we are to give entertainment to an honourable friend ; whom wee are sure will be ready to pry into every corner , as the lord will surely doe when hee commeth into us . this serves to discover the generall errour of men , who , if they had innocency it selfe , could not stand by themselves without watchfulnesse , yet can keepe any thing better than themselves , their horses , their swine , cattle , their money , their wares ; but very few thinke they neede to be so carefull to keepe themselves . they keepe no watch over their thoughts , they are free ; nor over their words , words are but winde : nor did they ever see their soules , and therefore care not to keepe them . how carefull are wise men to keepe themselves out of the lurch of the law ; lest by word or deed they should forfeit any of their outward estate , much more their liberty , lives , & c ? but how carelesse are the same men of keeping themselves out of the lurch of gods law , and out of the actions which forfeit the whole estate of grace , the liberty and life of their soules . and yet , . is not thy charge straighter to keepe thy soule than any thing else ? . is any thing so exposed to robbers and spoylers , so many , so vigilant , so resolutely bent to mischiefe thee ? . is any losse so irrecoverable , so irrepairable ? . can any thing thou keepest so fast doe thee good , when thou hast lost thy selfe ; whatsoever thou most carefully keepest else , that thou receivest not for thy selfe , but for others : and wilt thou fondly save all for others , with the losse of thy selfe ? alas ! our folly , that needes so many warnings and motives for the keeping of our selves . be we incited to keepe our selves blamelesse . wherein observe , . the generality . . the time . . the order . . the rules . first , for the generality , our apostle saith the whole man , consisting of soule , body ; and the whole spirit , soule , and body : for bonum est ex causis integris , malum ex quolibet defectu , if any part be blemished , the whole is blamed . secondly , keepe all or none : god will have all or none ; no polluted part shall get into his presence , hee will have no part of a divided man. thirdly , the saints tooke themselves bound to keepe all . above all david will looke to his heart , and looke to his thoughts , and hee will have an eye to his will , i have vowed and will performe : and then to his mouth , he will keepe that as with a bid and bridle : and to his wayes , psal. . . then he will lift up his hands to the law , and then refraine his feete from every evill way . fourthly , the danger of not looking to the whole : a thorne in the foote may fester ; a gangrene in one part is deadly : one poyson in the body , one part without armour is the ruine of the whole . . for the time . we must now keepe our selves . men thinke they can never be saints till they come to heaven , and professe they cannot bee blamelesse here : but our text saith , we must be blamelesse till the day of christ : neglect thy selfe for the present , and give thy selfe lost for ever ; sowe now to the flesh , and reape corruption . . the order . first the inside , spirit , and soule , and then the body . first wash the inside , saith our saviour ; get faith which is a purifier , apprehending christs righteousnesse : for , . can wee draw a cleane thing from that which is uncleane , iob . . or sweete fruite from a bitter roote . . satan lyeth closest here , as a serpent in thickets . . it is the most compendious way , to damme a streame in the fountaine ; to quench the fire in the sparke , else if it live within it will kindle and flame , on tinder or tow : where the disease begins , there must begin the remedie . . god lookes out of what treasurie good things come ; if not out of the good treasury of the heart , if not from a pure heart , if not from faith , all is sinne : hence the workes of unregenerate men , as good in shew , and beautifull , are rejected ; because they flow not from a pure fountaine , and mites with the heart put to them weigh downe many glorious workes . . distinguish thy selfe from the hypocrite , he washeth the outside , pilate washeth his hands , not his heart , as if sinne stucke onely in the fingers ends : the harlot wipes her mouth , and it was not shee . but wee are to know that the lord is as well angry with intentions , and inward impurity ; as with outward enormities . and therefore let us labour to keepe , first , our spirits and soules , and then our bodies unblameable . here we will somewhat largely consider certaine directions for each of them . i. directions for the spirit . first , labour to have a right spirit renewed within thee , psal. . . now to a right spirit there goe five things . . illumination , even an heavenly light , to discerne and judge aright of things , that it may preferre heavenly things before things of earth , and out of sound judgement forecast and provide for them first , and principally . david joynes it with creating a new heart ; for this is not in nature , but a worke of new creating grace . the agent is god alone , who gives light to the blinde , who takes away the vaile , and makes the scales fall from paules eyes in his conversion . the companion is sound conversion , cor. . . the turning of the heart to the lord , and the remooving of the vaile joyned ; and the signe of it is , a base estimation of the world with the profits , pleasures , and preferments of it , the pursuing of which makes most men so blame-worthy in the day of christ. . poverty of spirit , which stands in the sense , sorrow , shame , and hatred of sinne , and cannot stand with selfe-wisdome , or high-mindednesse , or a proud spirit puft up with conceites , whom god resists : but a contrite spirit is acceptable , and the poore in spirit are blessed , and blamelesse , matth. . . . purity of spirit , which is attained by daily bringing in and increasing of the graces of the spirit , as faith , love of god , sincerity , charity , mercy , meeknesse , &c. these fruites of the spirit argue cleannesse of spirit , though it were formerly never so foule and blame-worthy : col. . . decke the minde with graces . . spirituall worship , rom. . . whom i serve in my spirit : not bodily , formally , hypocritically , coldly , but with my whole heart , in sincerity and fervency . this fervency is a motion of gods spirit , inflaming the spirit of the beleever with great love of god , and hatred of whatsoever hee hateth . and where this spirituall worship stands up in the spirit , downe must dagon goe , and all the idols that men have set up in their hearts , downe goes the externall and carnall worship of civill men , who ( what ever they pretend ) respect not in their spirit the worship and service of god , but their owne pleasures , ends , and praise , and that in their most slightly duties . . the testimony of the spirit , that thou art the child of god , rom. . . this testimony is sure , when the spirit of god renewes our spirits , and upon firme and unfailing grounds makes us able to call god father , working sound tranquillity in our conscience through our union with christ , boldnesse and confidence towards god , fervent love of god , constant obedience , with other fruites , not common or competent to hypocrites . this testimony sealeth up our acceptance , yea the inheritance of children : the spirit that wants any of these is not a right or renewed spirit . secondly , labour ( as saint paul did , acts . . ) for a good conscience before god , and before men . to a good conscience are required foure things . . clearenesse , . clearing , . peace , . watchfulnesse . . it must be a cleare or pure conscience , tim. . . this is when the conscience is cleared or purged from naturall impurities , which the apostle calls dead workes . this purity is not native , as it was in the first adam , but acquisite , and obtained by the second adam : for the materiall and meritorious cause of the goodnesse of conscience , is the blood of iesus christ , who by the obedience of his death , hath freed us from all guilt and punishment of sinne , reconciled us to god , and become our peace ; whereby this and all other faculties are purged through faith in his blood . heb. . . how much more shall the blood of christ purge our consciences from dead workes . the companions of this purity of conscience are two . first , a frameing of conscience to the rule of the word , which is a torch-light for the direction of it : for , the conscience being the eye of the soule , must be lightsome , not erronious , blinde , or doubtfull . secondly , a studie to preserve the purity , and himselfe unspotted before god and man , and no man hath purity of conscience that wanteth this care . . it must be a clearing conscience , taking the masters part against all accusers . it selfe is not blamelesse , unlesse it can justly pronounce the master blamelesse . and this is , first , when it beares witnesse concerning our sinnes : . that there is no sinne we have committed but we have repented the same . . there is none committed , but wee hate it , wee purpose against it , and keepe a watch that it be never committed any more . secondly , when it witnesseth concerning our persons , that we are now righteous and justified by faith in iesus christ : of uncleane blackmores we are washed and made white in his blood , and sonnes of god ; who of an enemy is become a friend and father to us . thirdly , when it witnesseth concerning our graces ; that as by the former wee are freed from the guilt of sinne , so we are now freed from the power of sinne , and are no more servants of unrighteousnesse , but now our conscience tells us we are in part sanctified : that the evill wee doe , wee hate ; and love the good wee doe not : and that in the inner man we delight in the law of god. fourthly , when it witnesseth concerning our course and actions , that now they are wrought according to god , by the warrant of his word , and because he hath commanded so to doe them . happy is that man that his conscience tells him , that his will is now framed to gods will ; and in regard of evangelicall obedience , which stands in true purposes and endeavours , hee may say , since the time of his calling unto the grace of the gospell , with the apostle , acts . . i have lived in all good conscience untill this day . . it must be a peaceable conscience , in that hee hath done or not done : it is at peace with god , and with it selfe . this is when it excuseth the person aright both for his person , and for his actions . first , for his person , as now reconciled , justified , accepted . secondly , his actions , as having a true desire and endeavour to please god in all things . now the conscience being truly peaceable , it riseth up to be truly joyfull , which makes the heart merry and cheerefull , as a continuall feast : neither wants he any good cheare that hath it , prov. . . nor wants hee good company that hath a good conscience , he can rejoyce alone , without all other company or comforts . the heart is held up in absence of all worldly comforts , and in presence of all worldly evills , and none can take away the joy of it . . it must be a watchfull , not a sleepy conscience , a waking , not a remorslesse conscience . . it watcheth against all sinne , both to be committed , and as a faithfull monitor , pulls the master backe : as also for sinne already committed , and smites with remorse and biting , as david , i have done very foolishly . object . but doth not a bad conscience shew some remorse after sinne : what else did iudas ? answ. yes , but with this difference : . a bad conscience hath some scratch on the outside , and sometimes a deeper gash , and an incurable wound , but it never goes on to godly sorrow , as a good conscience doth . . it seekes not to the remedy , but sinkes under the burden , the wound bleedes to death , as in iudas . secondly , a good conscience watcheth to all good duties , and occasions , desirous to please god in all things , and at all times , according to the conscience enlightened . this pure , clearing , peaceable and waking conscience , is necessary to an unblameable and renewed spirit . thirdly , seeing the true evidences of the purenesse and holy temper of the spirit , are holy and well guided thoughts , wee must carefully looke to our thoughts and cogitations . here . choose them so as thou be sure thy heart be a receptacle of holy thoughts : examine them , whence they come , and whither they goe , and by examination thou shalt finde some vaine and evill thoughts ; these thou must hate all of them , psal. . . and if thou hatest them , put away the evill of your thoughts : and ier. . . let the wicked forsake his thoughts , knowing that evill thoughts are as damnable as evill actions : acts . . pray if thy thoughts may be forgiven ; which implies guilt . some thou shalt finde wandering , roving thoughts , which must be taken up as vagrants , and corrected , lest as dinah thou be defiled and corrupted with fleshly lusts ; passe them away quickly . some other thou shalt find idle thoughts but unnecessary : send them away , harbour no idle thoughts , nor yet cast them out without censure and disgrace . some are perhaps lawfull , but lesse necessary , put these of till another time , that the more necessary may take up the roome . some are unruly thoughts rising up against against god or men , thoughts of infidelity , of revenge , dishonourable thoughts against gods servants and ordinances : all such disordered and proude thoughts must be brought into the subjection of god , cor. . . . watch them well , being so infinite , so quick and nimble , and in so secret a place ; being also so slippery , so soone interrupted and corrupted by idlenesse , by society , loosenesse of senses , roving of affections , unallowed objects ; therefore set a sharpe eye upon them : and seeing that will not serve , bring them under gods eye , keepe them close to god : for as the husbands eye and presence is the best way to preserve the wives chastity ; so the heart betrothed to god , carrying it selfe in his sight , is not easily polluted with strange and uncleane lusts . to enforce this watch , know , it differenceth from an hypocrite : first , an hypocrite can watch over words and actions in respect of man , but a godly man watcheth over his thoughts ; onely the true sanctified man makes conscience of the tenth commandement , for the government of his thoughts and desires . secondly , it differenceth from a wicked man , who dare not act many evils , but none so foule , but hee dare insatiably minde and contemplate them . here is a difference ; whereas wicked men are most carelesse of their thoughts ; the godly have most complained of them , rom. . and then have beene most truly comforted in them , whiles the conscience of thoughts hath beene a true triall of their sincerity . . labour to feede thy thoughts , . with the sweetest , . with the most necessary objects . first , the sweetest objects are heavenly things : col. . . seeke the things which are above , iesus christ and his merits , the happinesse of heaven , and the chiefe good which is god himselfe . o how might the minde be fed and ravished with these contemplations ! what sweetnesse might a man sweeten and season the dayes of his vanity withall , if he would minde heavenly things , and thinke on the way thither ? is it not a description of ancient beleevers , to thinke on his name ? mal. . . secondly , the most necessary & profitable thoughts are , . to thinke often of our sinnes , both to call to minde some sinne past unrepented ; as also to prevent some sinne thrusting in . . to thinke on good duties , to excite to some duty neglected , and to apprehend occasion and season of some offered unto us . of the vanity of this life , and our departure hence . . of gods comming to judgement , and our finall account and reckoning . prov. . . to them that thinke on good things , shall be mercy and truth . now whereas some thinke thoughts free ; and others conceit liberty , and impossibility , and most no necessity of this guiding the conscience and thoughts : to them i say , first , as thoughts be so are words , and actions : out of the heart commeth thefts , adulteries ; therefore rectifie these . secondly , good thoughts are evidences of the spirits presence , being his immediate motions , wee of ourselves not able to thinke one good thought , cor. . . thirdly , god will call them to strict account , and in judgement make inquisition after them , their thoughts shall accuse or else excuse one another , rom. . . fourthly , even good thoughts are recompenced : david had but a thoughts to build the house of god , and god rewarded it with building him an house , and stablishing him a kingdome , sam. . . and psal. . i thought i would confesse my sinne , and thou forgavest me all . the prodigall thought to returne , and his father thought to meete him . thus carry thy thoughts , begin the day with holy thoughts and meditations , which is a sweete seasoning . in the night call them in to thinke of god and holy things : adde prayer to keepe them in temper , chron. . . fourthly , the memory must be made and kept unblameable . and that is two wayes : . when we keepe in fresh memory our sinnes and declinings so farre as to be humbled for them : a corrupt memory is the corruption of the whole man : deut. . . remember , and forget not how thou provokedst the lord to anger in the wildernesse . the memory is gods register and officer ; and though now there be none in office , yet in the day of christ it will bring forth the records which seemed to be lost : a prelude and taste whereof wee see in such as are distressed in conscience . . when we keepe good lessons in our memory : rev. . . remember how thou hast received , and heard , and hold fast , and repent . ii. directions to keepe the soule unblamable . every man may holde himselfe bound in conscience , and charged by god with the safe custody of his owne soule under god : deut. . . take heede to thy selfe , and keepe thy soule diligently . a man would be loath to forfeit a joynt of his body by heedlesnesse : how carefully doe men looke to their eyes , heads , hands , and every member , and the least part of the body , and yet more carefully to the whole body ; and this nature teacheth every man : but is not the soule that better part , that calls for so much more care and circumspection ; and this grace teacheth us to keepe our soule above all ; for if a man lose his soule , what recompence shall he give for it ? now because that in the soule is included , . the heart , . the will , . our affections , all these faculties in the soule must be kept safe as the soule it selfe , and layes upon us a necessity to watch them narrowly . first , for the keeping of thy heart the precept is , ●eep thy heart with al diligence , for thence issueth life or death the chiefe part of the body is heart , the fountaine of life , and the chiefe care is to keepe that sound ; so the soule , the heart , desires , and choyces , are to be chiefly intended , for thence are the issues of life or death . and indeed according to the well tending or neglect hereof the constant course of holinesse is either furthered or hindered . besides , nature in the framing of mans body begins with the heart , and the liver , and other inward vitalls , and comes last to the face and other outward parts ; teaching us the method in grace where to begin our frame : keepe the heart well and unblameable , and all will be well . and for this end observe some rules . fist , therefore if thou wilt keepe thy heart unblameable , thou must keepe it humble , it must be an humble and contrite heart that god will not reject , and a broken heart is a sacrifice of gods delight : the soundnesse of the heart is the through breaking of it ; the plow of the law must rend up the fallowes of our hearts , and fit it for seede : this must helpe both the rotting and rooting of the weedes , ier. . . this is called a melted heart in iosiah : for as golde can never be approoved and purified before it be melted , no more can the heart till it be a melted heart . it is called the circumcision of the heart , with circumcision not made with hands , col. . . wherein the foreskinne of the heart is removed , sinfull flesh , and beloved lusts are wounded , the party put to paine , and made sore as the sichemites , in parting with a peece of his owne flesh . this exercise of painefull mortification of sinne is the entrance into possession of a good heart , and the grounds of all soundnesse in religion , whereas they onely prove unsound and rumous in religion who never were soundly humbled , nor traded in selfe-deniall , as that building , when the foolish builder would not be at paine to diggge deepe whereby to lay a firme and sure foundation . secondly , then see thy heart be not onely an humble heart , but a cleane heart : blessed are the pure in heart , matth. . striving after inward purity as well as outward : for these an hypocrite can resist , an hypocrite can wash the outside , and may seeme to others to be pure and blamelesse : but an heart desirous to free it selfe from blame , deadly hates naturall pollutions , filthinesse of heart , vile thoughts and lusts ; and because it cannot be cleane without faith , which is an inward purifier , it labours for the increase of faith in the meanes , to apprehend christs merits and holinesse . and because the word is a meanes of purifying and cleansing the heart , as psal. . . and christ saith they are all cleane by the word , he will shew himselfe in embracing the word , in heeding of it , and framing himselfe according to the rules of it , and apply his heart unto it . and because a fusty vessell is not fit for sweete waters , he will still and still be cleansing his heart , that it may be capable of the word . and because by nature the heart is foule , and doth every day contract some filthinesse , wash it with the blood of christ , and get neare unto christ to have part in his holinesse , and get the beesome of the law to sweepe it daily ; and by the exercise of repentance and mortification , daily part with the uncleannesse of flesh and spirit . thirdly , see it be a single and sincere heart , called a true heart , heb. . . let us draw neere to god with a true heart , void of guile , of deceit , of dissimulation : with such an heart as nathaniels was , commended by christ , a true israelite in whom was no guile . this is the heart of gods delight , chron. . . now you shall know the singlenesse of it . by this , it is not one heart , in one estate , in one company , and another in another ; but the same in sicknesse and health , on the saboth and on the weeke day , the same in tryall as in peace : but if there be any difference , a single heart will be better in a bad age , and most carefull among a most carelesse generation : true grace is like light , it shines brightest in the darkest roome , and like fire hottest in the coldest and sharpest weather . . you shall know a good heart by this , it cares rather to bee good than seeme so , it is more carefull to have grace than seeme to have it , it doth not onely abstaine from evill but abhorre it , rom. . . true godlinesse and soundnesse of heart consists in the power of godlinesse , it doth not onely forbeare the sinne it loved , but loathes it , as the sicke stomack-doth loathe that meate most , that it once surfeited on , and what once cast up , it ever hateth it . ▪ it will be religious alone , and if it cannot get company it will be singular , ● good heart will walke to heaven alone if it cannot get company ; it would rather have company , but if it cannot it will rather goe alone to heaven , than any where else with company . ioshuah saith , i will goe my way , if you will not goe with me i will not goe yours : as for me , i and my house will serve the lord. and lot in the midst of a naughty generation did not follow that patterne , but walked alone in his owne way . eliah stood alone for the worship of god : and in iohn . mary desired that her sister would come and sit with her at christs feete ; but she will sit downe alone if martha will not : so a good heart will if it can get company to heaven , and be glad of it , but if it cannot it will goe alone : but a false heart will looke at rulers , at rich men , at safety among men , at lawes , at multitudes , and cannot abide the reproach of singularity . fourthly , see thy heart be well watched , for it will soone be bowed away from god. . suspect the deceit of it , for it is deceitfull above all things , ierem. . . therefore thou must looke well to it , and to the flipperinesse of it , it will deceive thee else , deale with it as with an untrusty fellow , set a watchfull eye over him to keepe him from his flippery trickes . . watch it in the first motions of sinfull thoughts , for these being admitted defile the man , and make him justly blameable , matth. . . consider that a godly man is said to have right thoughts , prov. . . and that his desires are onely good , chap. . . not that his heart is quite empty of evill motions and desires , but hee resists and fights against them , he hates them and repents of them , and god imputes them not . . watch it in the least sinnes as well as in the greatest , for he that is unjust in the least , is unjust in much , a pilferer will easily purloyne a greater booty . yea watch it well not onely in sinnes that bring no benefit , but in those that are somewhat beneficiall , not onely in things our inclinations or occasions carry us not unto , but those which run with the streame of nature . herod will doe many things , but leaves not herodias : iehu destroyes baal , but not the calves , for that was now dangerous , hee feared the people , and walked for all this in ieroboams sin that set them up . . because thy watch is not sufficient , set it under gods watch , keepe thy heart in gods presence , set thy selfe still in his sight , and thou shalt not sinne . shall i doe this ( saith ioseph ) and sinne against god ? walke with god as henoch did and avoid blame . fifthly , let thy heart be a right ordered heart , carried in the wayes of god , and this will leade the whole m●n in the same way . to this purpose , . get the law written in thy heart , psal. . . blessed are they that keepe his testimonies , they worke no iniquity . ierem. . . i will write my law in their hearts , and they shall not depart from it . keep the word , and it sh●ll keepe thee . the lord having written his law in tables , made choyce of the arke to lay up the same in , exod. . ● . but this arke must be laid with pure golde within and without ; signifying , that the proper place to lay the word in is a sincere heart both within and without : any other but this will shut it out one time or other . . thou must see thy heart holde and hide all the commandements : psal. . . then shall not i be confounded , when i have respect to all thy commandements . it is a generall sinne of men , they desire to have the word framed and fitted to their desirable and unprofitable lusts ; but thou must come to the light as one carefull to get a word for every action , and as one submitted to the whole forme of doctrine delivered . . frame thy heart to the word , and never seeke to have the word framed to thy heart : so ely , sam. . . the word of the lord is good : it was not fitted to his heart , being a lamentable prediction of his owne ruine , and the ruine of his posterity : but yet he fitted his heart to it . and so did abraham to the difficult commandement , goe and sacrifice thy sonne . so hezekiah , kings . . good is the word of the lord which thou hast spoken , when he was threatned by the lord for his pride : he frameth his heart unto the word and acknowledgeth it good . now for the second faculty , and that is the will. and because a perverse will upheapeth the measure of sinne and blame , and there is no sinne we commit , which is not a preferring of our owne will before gods ; therefore it is impossible that any man should keepe his soule without blame , unlesse hee set a narrow watch round about his will , to keepe it in some order and frame with the most righteous will of god. for which end , our wills . must be denied , . renewed , . freed , . framed unto god. . our wills by nature are crooked and rebellious , the naturall will is not subject to god nor can be so long as it is naturall . now the cure of the crooked will is to deny it , and captivate it to the will of god in all things : let our wills loose to themselves , they will be sure to approove , improove , chuse , and refuse , cleane contrary to god. and therefore as he that must set up a frame must carry away the rubbish ; so must hee deny his owne will , that must frame to gods , who commandeth , honour mee by not doing your owne wills . . they must be renewed , else shall a man still fulfill the will of the flesh . and it is not in us to will , till the lord worke first the will and then the deede ; so that grace now must guide thy will as nature hath formerly swayed it . . they must be freed . voluntas est libera quatenus liberata : they are chained to unrighteousnesse : and when the sonne sets us free we are free indeede , and till this time we are servants of sinne , whose wills are not their owne , but their masters ; we must every day seeke more freedome to good , and get grace against the bondage under evill , rom. . . . they must be framed , that there may be but one will betweene god and us , that wee may say feelingly , thy will be done . this is when the will determines every thing with god and for god , both in matter of faith and obedience . first , in matter of faith and repentance . if the will of god in the gospell require repentance of sinne , and to beleeve in iesus christ ; let thy will determine now with and for god : bewaile thy sinne , beleeve the promises , cast thy selfe upon iesus christ ; claspe the promises against reason , as abraham did , in receiving his sonne . secondly , in matter of obedience both active and passive . . active , if the law require duties to be done to god or man , there god expresseth his will : frame now thy will to such duties , be they never so difficult , as abraham in sacrificing his sonne ; never so dangerous , as daniel in praying to the god of heaven , even under the sentence of death . . passive , in any crosse or affliction upon thy selfe , or others : when god reveales his will , determine thy will with his , as david , psal. . . i held my tongue , and spake nothing , because thou ( lord ) didst it . there must be but one will betweene god and a faithfull soule , betweene christ and a christian. quest. how may i know my will thus denied , renewed , freed , and framed to god ? answ. the signes of it are , . in respect of it selfe , . in regard of sinne , . in regard of good duties . . in respect of it selfe : it will not runne before , but will waite upon sanctified knowledge , and renewed reason ; it will not inthrall the light of the minde to inordinate desires : it will be prooving still what is the good and acceptable will of god. it will resolve and purpose that so long time as it is in the flesh , to walke after the will of god , pet. . . . thou shalt know it in regard of sinne . . it is resolute in resistance of sinne , and the occasions : for although the will renewed admit sinne , in respect of corruption , yet it selfe is in great part set against sinne , that it willeth it not fully , it purposeth not to sinne : as david , i vowed i will keepe thy judgements ; it hath a fast purpose to cleave to god : psal. . . and hates all the wayes of falshood . . when it yeelds to sinne , it is with griefe , it doth not sleepe in sinne so but that the heart waketh . so the apostle , rom. . . he even hateth sinne while he is a doing of it , i hate that i doe . . after sinne it riseth timely by repentance : if he fall into sinne he hardens not his heart , prov. . . he wills it not neither before nor after , there is a strugling and a reluctation in him against it : and thus you may know the will rightly framed . . in regard of good duties : it will not onely be well-doing , but chearefull in well-doing , he doth good duties willingly , freely . there is a difference in doing one and the same action betweene a good man and a wicked man : the worke of the will renewed is not onely to take opportunity to doe good , but seeke opportunity to doe it ; it will not doe good of constraint , but will doe it with willingnesse ; he will doe it cheerefully , as a good pastour feedes his flocke not by constraint , but of a willing minde , pet. . . quest. why should wee thus looke to our wills ? answ. first , the state of christianity is rather a willing , than a doing the will of god : thou that canst doe no more , wouldst thou doe lesse ? secondly , no greater plague can befall a man , than to be given up to his owne will , the holding to a mans owne will , is the losse of the will and soule too . thirdly , as thy will is pleased with the sinne , so it shall be revenged in the sorrow of it : that will of thine that will not be compelled to obey , shall be compelled to suffer : all the plagues of sinne by a just recompence are laid upon the will , as his sinne was a resistance , and renouncing of the will of god : for in hell no sinner shall ever obtaine what hee would , but shall ever sustaine what hee would not . thus god brings the wayes of the wilfull sinner upon his owne head , ezek. . . thirdly , to keepe the soule blamelesse we must narrowly watch all our affections , wherein the soule moves it selfe every where : for man by his fall hath lost , not his affections , but the holinesse and rectitude of them ; for now man naturally hateth the lord and his image , in his word , in his servants , and graces , he feares and flies what hee should most joy and delight in , that is , god himselfe ; he joyes in swallowing the pleasures of sinne , the baytes of his perdition ; hee is angry and impatient at god himselfe , as ionas , and carried with a rageing madnesse causelesly and intemperately on any occasion . and therefore we must fly to the grace of regeneration which doth not abolish affections , but the disordered motions of them , and restores them towards their originall rectitude and goodnesse . where this worke of grace is not , and where the spirit hath laid no bridle upon the affections , no marvaile if that soule runne riot into all unruly lusts , and make it selfe blame-worthy , and guilty every moment of foule sinnes . yea where this grace is , care must be to preserve it even in every affection , the least disorder of any of which is enough to impure the soule and leave it under blame . now the rules of keeping the affections unblameable : and then for the reasons . i. to keepe thy affections unblameable , thou must labour ( seeing they cannot be unblameable if they be not good in the rise ) to get a good rise for thy affections , a good motion must be from a good mover , labour to see who is the mover of thy affections , whether the spirit of god , or the wicked spirit , or thine owne carnall spirit . excellent are those affections that are moved by the spirit of god , as when feare , anger , love , joy , griefe , are . grounded on just causes , . guided by the rule of renewed reason , for the spirit never moves but according to the word : . tempered in ordinate measure , now they become servants of grace . whereas if thy owne carnall spirit move them , contrary to the word , for their subject , object , manner , or measure ; now they turne enemies to god , and to thine owne soule . ii. be sure they be carried upon right objects onely , set thy affections where gods spirit would set them . here first , the proper object of love is god himselfe ; and not for his gifts but for himselfe : and of iesus christ , whom if any man love not , let him be accursed ; and that not as a iesus onely but as a lord : and then the things of god , wee must covet the most excellent gifts , and with mary choose the better part , even our part in the gospell and word of christ : and then entirely love the friends of god , all our delight must be in the saints that excell in vertue . secondly , the object of our anger is sinnes , not persons , nor so much the sinnes of others , as our owne which are nearer us . thirdly , the object of our joy , is pardon of sinne , gods favour and countenance , psal. . it is wrong placed when it is in the creature , not in the creatour , when in the gift , not in the giver . fourthly , the object of our patience , is evills of punishment which we must patiently suffer , but not evills of sinne as moses . fifthly , of our feare the true object is god , more for his goodnesse than greatnesse ; more for his mercy than justice : mercy is with thee to be feared , psal. . . more lest we offend him than be offended by him : and so in the rest . what a businesse now is it to keepe our affections upon allowed and warrantable objects ? iii. in these best objects , see they be most vehement and intense . to doe this observe these rules . first , bestow on the best things the best affections : thou must love the lord thy god with all thy soule , all thy heart and strength ; nay more , thou must delight thy selfe in the lord , which goes beyond love , psal. . . delight thy selfe in the lord , make him thy chiefe , seeke god himselfe , the peace of god , the favour of god , the glory of god with most fervent affections . secondly , love and affect all things in god , and for god , and god onely for himselfe ; thou must love nothing like him , much lesse above him , and least of all against him : in all his creatures , in all his actions , in all his gifts labour to taste his sweetnesse , psal. . . true love of the word is to love god in his word , the true love of our neighbour is to love god in our neighbour , &c. thirdly , get your affections more to heaven than earth , as an higher and more noble object , col. . . it is not enough to affect heavenly things unlesse thou doest it with the chiefest of thy affections . set your affections on things above , and not on things below , that is , comparatively : for two masters cannot be served with like affection , we must seeke spirituall and heavenly things simply and absolutely , as being simply good , and to be affected and asked , whatsoever become of other things ; but temporall and earthly with condition and limitation , as being but conditionally good at the best . iiii. hate the worst things most . the worst thing of all is sinne , it is simply evill , and so is nothing else : wee must then hate sinne more than punishment ; sinne simply and directly resisteth gods glory , so doth not punishment , makes for it it in the manifestation of his justice . a wise man should rather chuse hell than gods offence . sorrow for nothing so much as thy owne sinne , count nothing so shamefull as that , and thy selfe for it ; feare the evill of sinne more than the evill of torment , because evill of sinne is more evill . v. rejoyce in nothing so much as in the pardon of sinne , the righteousnesse of christ , the favour of god , and that thy name is written in the booke of life , luk. . . get gods image into thy affections , frame thy affections to god , for matter , manner , and measure , to love or hate most where god loveth and hateth , for so doth the man after gods owne heart . first , god loveth his sonne iesus christ above all men and angels , so must then the christian esteeme iesus christ above ten thousand . secondly , god loveth his word dearely as himselfe , being a resemblance of himselfe in all his attributes ; so must thou love the word as god himselfe , nothing so dearely , nothing in comparison : psal. . oh how love i thy word , all the day long it is my delight . thirdly , god loveth the congregation and assemblies of his people , the places of his worship , he layeth the gates of zion above all the habitations of iacob , psal. . . so must thou dearely love his house , and the place where his honour dwelleth , esteeming one day there better than a thousand elsewhere . fourthly , god loveth his saints so dearely that he will not dwell in heaven without them , so must thou love the saints dearely for the image , and in imitation of god. on the contrary , the lord hateth every sinne with an infinite hatred , yea his soule abhorres it ; so must thou avoid and hate every evill way , even all the wayes of falshood , yea the appearance of evill , and the very garment spotted by the flesh . . he hateth the society and congregations of wicked men , they shall not come into his presence ; so must we hate the company and society of wicked men , psal. . . . hee hates wicked and false doctrine : revel . . thou hatest the doctrine of the nicholaitans which i also hate . . hee hates the wicked manners and fashions of men , though never so much approved and applauded amongst men : so must thou hate the works of them that fall away , they must not cleave to thee , psal. . . thou that lovest the lord , must hate all that is evill , psal. . . vi. bring thy affections often before god , appeale to god and his word for the right carriage of them , ioh. . . lord , thou knowest i love thee . thou knowest i love thy word , thy servants , thy house , thy glory : so lord thou knowest i feare thee ; as ioseph feared to sinne against god : and nehemiah , i feare god. lord thou knowest i hate sinne , and sorrow for nothing so much as sinne : and then bring them often to the rule of the word to confine and bound them . the word teacheth that the measure of our love to god is without measure , but the measure of all our love to other things is , so farre as it may stand with the love of god in summo , that is above all , it teacheth that all earthly joy is with reference to god our chiefe joy . the word will measure our anger , and confine it to a small time , the sunne must not goe downe on our wrath , it alloweth us to be angry , but not to mingle our sinfull corruption with it . doe this the rather , because our affections must be presented before god one day . now let us examine our selves , and try our affections by these rules before named . first , aske we our selves , what it is wee love or hate , whether our affections are set on the right objects , and carried towards god , or against evill as they ought to be . . hath the spirit carried us not to a dislike , but to an utter hatred of all sinne : none is so bad but hateth some sinnes . the prodigall hates covetousnesse : the iew can hate a samaritane , and mixt worship : the pharise can say , i thanke god i am no extortioner , no adulterer : but just hatred excited by the spirit is generall of whole kindes against all that is called sinne ; as the lambe hates all wolves , and we hate all serpents none excepted . the law bound the iew to hate all uncleannesse , to touch none , but that defiled onely the body : the least of this uncleannesse impureth the most precious soule of man. . the spirit never raiseth hatred of evill , but out of the love of good to which it is contrary . aske we our selves then , whether doe we love or hate that which we may lawfully love or hate because god loveth or hateth it ; for many can dislike many foule evills , and yet be farre from good . many can forbeare evill because the law of nature proclaimes against it , the law of men condemne it , rulers punish it , shame attends it , a gracelesse man can doe it . so to love religion , love the truth because the law favours it , the kingdome embraceth it , and for the present it is the safest ; all this is but pollicie , an atheist can doe it . but grace embraceth truth , because it is so , & because the truth himselfe honoureth , promoteth and prospereth it , and commendeth it to our love and trust . . for the manner , doe wee love and hate as god loveth and hateth , as he loves not vices for persons sake , so hee hates not persons but vices . wee know what workes are hatefull to god , but not whose persons belong unto him ; therefore wee must hate the workes of them that fall away , but shew all love to their persons still . all which discovers a great deale of corruption in our affections . first , many hate sinnes in another , and not the same sinnes in themselves , and this is the hatred of the person and not of the sinne . secondly , many seeme to hate evill , but not out of love to goodnesse , some say they hate popery , but are farre from the love of the truth ; they dislike grosse profanesse , drunkennesse , adultery , but have no affection to true godlinesse , hatred of evill is joyned with cleaving to good . thirdly , many hate most where god most loves , as persons for grace sake : and two sorts of men are the butts of the hatred of this age . . zealous and godly ministers , because their life and doctrine reproove evill mens workes : ahab hateth eliah , hast thou found mee o mine enemy ? the more they love , the lesse they are loved : for a minister to hate mens sinnes , or to speake the truth , doth it deserve such hatred ? if we should love mens sinnes , wee should hate their persons , and if we hate not our brothers evill , we could not wish his good . . a generation of men who are so precise , they will not sweare , nor be drunke , nor game away their time , they are iewishly strict in keeping the saboth ; so zealous as they cannot abide the sent of popery ; they repeate sermons , pray in their families , cleave to the scripture , in all things so curious and nice , they will touch nothing that is uncleane . but are these hated of god ? nay are they not in singular favour with him ? . are not their workes objected against them , the workes of god imposed by god upon all christians upon paine of damnation ? as to hate swearing , to be strict in the saboth , to detest popery , to be frequent hearers of the word , to set up gods worship in the family , to cleave to the scriptures , and get out of the way of evill men ? in this way which they call heresie , must we worship god. . all this zeale against zeale is kindled not with a coale from the altar , but fired with a flame from hell , iohn . . because i have chosen you out of the world , therefore the world hateth you . . how generall is the hatred of grace , by gracelesse men that pinch and reproach good affections ? zeale they call distemper , sorrow for sinne is but melancholy , and next to madnesse ; love of the word is but precisenesse , and more than needes ; love of good men but faction and partiality ; hatred of every evill worke but singularity ; holinesse a kinde of heresie , purity , hollownesse , and all that is nought . how unlike is the world to god and christ , who commended shewes of goodnesse in the young man ; never quenched smoking flaxe , but kindled it and enflamed it : and whosoever hateth grace in another , first hates it in himselfe . . how generally doe we love and cherish in our selves what the lord hateth ? first , hath hee not specially manifested his hatred against an outward forme of religion , severed from the power and life of it ? esay . . my soule hateth your feasts and new moones , his owne institutions , because they were severed from faith , truth , and inward holinesse ? but how generall is the profession of religion without power ? prayer of words not of spirit ? hearing without conscience of doing ? washing the outside when all is foule within ? secondly , how great indignation hath he testified against people unfaithfull in the covenant , as a jealous husband hates the wife of his bosome that playeth false with him ? ier. . . yet how universall is our unfaithfulnesse to god ? the contempt of grace ? the slighting of the meanes ? the apostacy and turning backe of the kingdome from god ? so as we see how our affections are swerved from the rule , and what great neede we have to be stirred up to a more carefull watch over our affections . consider therefore and see the mischiefe of disordered affections . first , how powerfully they draw us from christian duties ; as , how they interrupt prayers , which was the apostles argument betweene man and wife : an heart troubled with passions cannot be familiar with god , nor behold his face no more than a man can see his owne face in a troubled water . consider how they hinder the powerfull working of the word , pet. . . therefore lay aside all malice , envie , &c. and then receive the word : a full vessell can receive no liquor ; sweete water in a fusty vessell is but lost : seede cast among thornes commeth to nought : how they unsettle the heart in grace , pulling it off from confidence in god , love of the truth , from exercise of grace , from the joyes and consolations of the spirit : for as no man can see the beames of the sunne when the heavens are covered with clouds ; so cannot the soule discerne the shining beames of gods love when it is clouded with passion . secondly , how potent are unruly affections to draw us from our duty , so suddenly and violently doe they carry us into many sinnes ; how suddenly are great professours snatched into the love of the world , and so become apostates as iudas and demas ? how doth the love of the world draw on a number of sinnes , and drowne men in lusts and perdition ? how suddenly was david snatched into foulest sinnes not watching his affections ? how was peter pulled from his purposes and promises by inordinate selfe-love to the deniall of his master ? acquaint thy selfe with the difficulty of guiding the affections aright , for though the common errour thinke it the easiest thing in the world , yet the whole power of nature cannot reach it : for what a divine wisdome is required , holily to temper the affections , and keepe them even : to temper faith and feare , that they enterfeare not : to mingle love and hatred , that they entrench not one another ; to holde the ballance even betweene moses zeale , and moses meeknesse : to contend for faith , and not be contentious : to be couragious and bolde , and yet suspitious and alwayes fearefull : to be christianly patient , and not stoically insensible : the same spirit must afford this wisdome that appeared in the shape of a dove and of fire . consider the necessity of this care and carriage of our affections : . in beholding the numbers of occasions which daily thrust in upon us , to thrust them besides their right objects , and enthrall us in pride , unjust anger , envie , wantonnesse , carnall love , feare , &c. and were there no such outward occasions , who feeles not the spirit in him lust after envie , and after the world , and after all forbidden fruites ? so as all care is too little wisely to watch and prevent the continuall disorder of the whole man by his affections . . what great necessity is it that wise christians difference themselves from common men : it is a great weaknesse to corrupt our affections by the provocations of wicked men ; to shoote in their bowe , to doe as they doe . but the godly must be different from them , not feare with their feare , nor joy with their joy , nor kindle anger by theirs , nor curse when they curse , but blesse and pray , nor walke in their way : for as wilde beasts cannot hurt him that keepes out of their walke , so wicked men cannot seize on us to wrong us , if we enter not into their way and walke . consider the praise , the comfort of all religious duties . yea , first , that the practise of all religion it selfe stands in affection and desire , christian perfection is in affection , not in action , much lesse speculation and contemplation ; and hence receives his denomination , iob . . the feare of the lord is wisdome . all wise and religious walking is included under the affections : of the feare of the lord to the duties of the whole law are all comprized under the affection of iob. secondly , the comfort of these duties riseth out of the affection rather than action . art thou a minister ? whether is thy comfort more to speake of good things than to affect them ? what if thou hast angelicall abilities to discourse of faith , love , zeale , hatred of evill , and thy selfe scorne and hate these things when and where thou seest them ? if i had all gifts and want love , ( saith paul ) i were nothing ; knowledge puffeth up , but it is love that edifieth . art thou a hearer , and wouldest have comfort of hearing , what doest thou affect in hearing ? to censure the preacher , curiously to feede thy judgement , or to enable thy discourse , this will not doe it : but to heare with pure intentions , of feeding the soule , of doing duties to get our hearts sanctified , our affections whetted , our obedience bettered , and to get the power of godlinesse , and the power of the life to come within us , all which the lord knowes is the intent of a very few . thirdly , the acceptance of these duties is more by the affection than the action ; and the action without the affection is as a body without a soule : yea where the action was gloriously performed , the lord still wanted some proportion of affection ; as in many of the kings of israel . such a one did such and such good things , but not with all his heart and affection ; and then all the labour is lost , the reward perisheth , and thy expectation is frustrate . and in the feeblest actions of his children the lord sees a good compensation made of the defect , by the sincerity of the affection . consider the fruite of this care worth all our labour in it : for , first , as one disordered affection drawes on another , pride begets anger , anger begets envie , and envie begets hatred , and so murther : so one good affection begets another , love begets feare , feare begets humility , and humility is a fruitfull mother of many vertues : so good affections beget good actions , good actions good habits , good habits a good unblamable life . secondly , this care settles and fastens the affections upon solid objects and comforts , if the matter of our joy , love , feare , desire and delight be god , the fruite is internall and eternall , this joy none shall take away . but the wicked mans heart in laughter is sorrowfull , and for continuance is as of thornes crackling under the pot , and so are all affections displaced on wrong objects , so they lose both affections and objects . thirdly , looke what way we will , the well guiding of our affections seasons our lives with much sweetnesse . . looke at god , it holds gods affection to us : how well is the lord pleased when our desires and affections are conformable to his ? how acceptable is our obedience to him when wee are holy as hee is holy , mercifull as hee is mercifull ; when we walke in love as he hath loved us ? when his affections are the rule of ours , and so are framed to his will , for all his affections flow from his righteous will. . it holds gods presence with us in his ordinances : rev. . the church of ephesus had fallen from her first love , and yet a little sparke was left , shee hated the doctrine of the nicholaitans which he hated , and therefore the lord will not remove the candlesticke , at least if shee recover her affection . and this is our case , the church of england is wonderfully fallen from her first love ; and why doth the lord spare our candlesticke , and holde up our light , and peace , and the gospell , above all countries about us ? surely though wee are fallen from our first love and zeale , yet a little sparke of love is left in some poore despised ones , which holds life and soule in us ; and some hatred of romish nicholaitans : for by the blessing of god , the body of the kingdome , the lawes , and doctrine of the kingdome , hates the doctrine and workes of the nicholaitans ; and for this weake affection yet god spares our candlesticke . but let us quicken our hatred more , for as our first love is in great part gone , so if our hatred of evill goe to , all is gone , god shall see nothing to spare our candlesticke . . it holds us with god in the sweete fruition of his ordinances , it kindles and keepes in us love , feare , zeale in his service , which is the life of our service and soules : and in all these the affection is more respected than the action . it holds us fast to the truth . what is it but zealous affection that will make us buy the truth at any rate ; what is the truths keeper but love ; what else but love makes us labour for it , suffer for it , die for it ? . strong and earnest affections to god make us profitable to men , provokes us to mercy , compassion , beneficence , helpefull to all that neede us . . it makes us enjoy our selves , by patience wee possesse our soules , love holds god in possession ; charity makes us possesse our brethren , and patience puts us in possession of our selves . sanctified affections uphold the heart with joy unspeakable and glorious , and leade a man happily to an happy estate . . the well guiding of affections begins the life of heaven upon earth ; for the life of heaven is when the soule so cleaves unto god , as to become like him , when wee shall never love any thing but what he loveth , nor hate but what hee hateth , and this perfection wee must begin even here upon earth . iii. now after the spirit and soule , we are to consider these directions by which the body and outward man may be kept blamelesse . all of them may bee reduced to that precept in the tim. . . be examples unto others in conversation , and in communication : the outward man must exercise inward grace . first , for conversation , that is , either private or publicke , and in both , a christian must set himselfe a patterne of godlinesse : pet. . . be holy in all manner of conversation , in gods house , thine owne house , in thine owne closet and privacy , psal. . . david walked wisely in the midst of his house . isaac in the field alone meditates and prayeth , gen. . . yea the women must be in such behaviour as becommeth holinesse , tit. . . rules for conversation are . generall . . particular . the generall rules are five . glorifie god in your bodies and spirits , for they are his , cor. . . and then we glorifie god in our bodies . first , when we consecrate them to his service , leading an holy and godly life , that as he is holy we be also holy in all manner of conversation , pet. . . ephes. . . . to be holy to the praise of the glory of his grace . secondly , when wee outwardly acknowledge and publish the glory and majesty of god , offering him the calves of our lippes , the sacrifices of praise , and telling what hee hath done for our soules , psal. . . he that praiseth me glorifieth me . thirdly , when by our holy conversation wee invite others to glorifie god , when men seeing our good workes glorifie our heavenly father , matth. . . and the reasons of the precept are strong . . our bodies they are his , by creation , redemption and preservation ; and should not every workmanship serve to the use of the workeman ? should not the thing bought with a deare price be usefull to the buyer ? . they are not onely his , but his temples . the law of nature commands the temples of god to be kept pure and cleane : the heathens would with great charge decke the temples of their gods ; though some that would goe for christians care not how gods house lieth : their kitchins and stables shall lie handsomer than gods house , if they can hinder it in themselves or others . now our bodies are the temples of the holy ghost ; and where should god be glorified and praised , and receive oblations , but in his owne temple ? . to sinne against our owne bodies is to commit sacriledge against the house of god , and profanely to spoile gods temple of the holy treasures and vessells that were laid up in it : and he that destroyes the temple of god , him will god destroy , and one way or other will the lord testifie his wrath against his owne sacred temple so profaned : christ will whippe buyers and sellers out of his temple ; and if they returne hee will overthrow the temple it selfe , and a stone shall not be left upon a stone . how suffered the lord ierusalem the holy city to be burnt , the arke the most holy place to be carried captive when they were profaned ? doe thou robbe god of that glory which he expecteth in the temple of thy body , his hand will be against thee in severity . and as the more holy the place profaned , the more wrath brake out : so the more profession of holinesse thou makest , if thou glorifie not god in body and spirit , the more severe shall bee thy ruine . ierom in an epistle to paulinus tells him that from the time of adrian to constantine the great , those most famous and priviledged places above all other were most profaned and rejected by god. so as in the very place of christs resurrection there was erected an image of iupiter : on the hill where the crosse was set up was erected a marble statue for venus , goddesse of lust . in bethlem famous for christs birth , was set the grove of adonis , where the women at a set time every yeare were wont to lament adonis the parramour of venus . even these places of the resurrection of christ , of his passion and his birth , the lord makes them eye-markes of his judgements . if god spare not the most holy places , if profaned ; upholde his glory in the temple of thy body , else his jealousie will not spare thee . the second generall rule , is , in rom. . . take heede thou give not up thy members weapons of unrighteousnesse to sinne , but of righteousnesse to god. the apostle speaketh to those that are regenerate , who are said to doe that which gods grace makes them able to doe : and first , drawes their eyes backe to the state of nature and corruption in which lately they were , while sinne reigned in their mortall bodies : to which as to an emperour , . they yeelded obedience , . tooke up weapons : that is , their owne members , and powers of body and minde in the defence of sinne , as resolute subjects to that commander . secondly , and then drawes them to doe as much now for grace , unto which they are called , as they did for corruption while they went freely after the motions and commands of sinne . give up your members weapons of righteousnesse . the apostle implies that every regenerate man stands in a pitcht field , wherein the commander or generall is grace or righteousnesse , the quarrell is for god , his glory , his cause joyned with our salvation : the weapons are our owne members , which we must give up to righteousnesse . that is , first , we must take new commandements from grace , as the souldier depends on the mouth of his generall for his direction . secondly , we must frame to ready obedience , be the service never so difficult or dangerous . thirdly , stoutly and couragiously fight against sinne , as formerly before regeneration we did for sinne , and acquit our selves like men . and good reason : for , . kings are maintained and held up in their throne , first , in peace , by the ready obedience of their subjects : secondly , in warre , by their willingnesse to fight for them : if subjects will doe neither of these , the king must fall . so whatsoever profession we make of grace , if thus we withdraw our members from the rule , from the quarrell of grace ; grace is deposed from his reigne , and sinne stands in his state and power . . weapons and armes are used in defence of the king and country , and the friends of the king and country , but not against them ; it is high treason for a subject to take up armes against his prince , none will doe this against the king or his friends , but robbers and common enemies : so it high is treason for a man to imploy the members of his body against grace his generall and commander ; and therefore the apostle exhorteth us to give up our bodies and members as weapons of righteousnesse , being called unto grace , let the whole outward man follow the commands of grace . thirdly , in our whole course and conversation labour to expresse gods image , not contenting our selves to get it into our nature onely , but also into our conversation . rom. . . walke not after the flesh but after the spirit . men deceive themselves while they content themselves with a supposed presence of the spirit , while there is no walking after the spirit , which is a going after the spirit as a guide and leader of their speeches and actions : for that man who must be freed from the condemnation of sinne , must be freed also from vaine conversation , pet. . . the power of sinne must be beaten downe in the life , and vanities of life and pleasure must be suppressed , which still thrust in upon them that professe the teaching of grace , who sometimes are carried after carnall delights , strange apparell , lightnesse of carriage , dancing , gaming and excesse of pleasures which the spirit should have mortified , and brought in a cleane contrary course prescribed in the word , and exemplified in the examples of the saints ; but especially in that unerring patterne iesus christ himself , who was led by the spirit in every motion , even the least . for thinke we that the spirit renewes us onely within and not without ? doth he make us beleeve as christians , and not live as christians ? doth the sappe and juice of a tree onely quicken it within , and not cause it produce fruites outwardly ? thou hast not received the spirit of christ , if it be not unto thee life unto righteousnesse , rom. . . that is , make thee lively and active in all the wayes of godlinesse . faith is not as a light under a bushell ; therefore shew mee thy faith by thy workes . grace is as a light in a cleare lanterne which from within enlighteneth without . now the rather must we labour for renovation without as well as within : . because flesh and blood unrenewed shall not enter into heaven . . the disorder of the outward man and members argue a sinfull and disordered soule , seeing the body is but a servant of the soule , and doth nothing but by the masters direction and appointment ; an evill eye issueth from an evill minde , and a corrupt tongue moveth according to the abundance of the heart . . no outward deformity is comparable to this of sinne in the members , which makes the body to god indeed vile and contemptible , as a dead and loathsome corpes is to man. fourthly , to keepe the outward man blamelesse beware of all unchastity and impurity of body ; and on the contrary , watch unto chastity and civill honesty . cor. . . the body is not for fornication , but for christ the lord ; and the lord for the body : that is , the body is ordained for the lords use , and ought to be imployed to his glory . and the lord for the body : to redeeme and sanctifie the body as well as the soule ; and consequently to rule the body and command that as well as the soule , being the lord of the body as well as of the soule . and the same apostle saith , the body is a member of christ as well as the soule : shall i take a member of christ and make it a member of an harlot , verse ? can any thing be more opprobrious unto christ than to transforme him into an harlot ? can any thing derogate more from his glory and majesty , or be more contrary to his most holy nature ? againe , christs body was gods temple , ioh. . . destroy this temple , because the deity dwelt in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bodily ; and of this temple salomons temple was but a type . so thy body is christs temple , in which he dwells by his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , virtually . now the light of nature teacheth to preserve temples pure and cleane , but grace much more to preserve spirituall temples cleane and holy . and therefore as christ when he went into his fathers temple , made a whip , and whipped out buyers and sellers , and money-changers , who had made his house a denne of theeves ; so doe thou in christs temple , which is thine owne body , beate it downe , and overthrow the wanton and stragling corruptions of it ; whip out those roving lusts , which make the house of christ as a denne of harlots and filthinesse . coloss. . . mortifie your earthly members , fornication , uncleannesse , and all inordinate affections . eph. . . but fornication and all uncleannesse , let it not once be named as becommeth saints . the fifth rule . magnifie christ in thy body both by life and death : this was the apostles care , phil. . . as alwayes so now christ shall be magnified in my body . thy body is mortall , fraile , fading , yea a vile body , col. . . yet in this body christ will and must be magnified . quest. how ? answ. . by keeping the heavenly treasure of the knowledge of god , and the attendant graces in these earthly vessels : as paul , cor. . . we have this treasure in earthen vessels , that the excellency of the power might be of god. . by holding out the word of life , and carrying the name of christ in an holy undaunted and constant confession and profession in the place where thou livest , as paul did through the world . . by expressing in this frail body , not the doctrine only but the life of iesus christ , conforming thy selfe to his blessed example , in humility , holinesse , charity , piety , patience , and other vertues ; that all men may see and say , surely this man is a member of christ , he lives the life of christ , he resembles the patterne . . in this weake body of thine carry about the mortification of christ iesus , cor. . . suffer afflictions for the name of christ , and beare in thy body , as paul did , the markes of the lord iesus , gal. . . fulfill in thy body the rest of the sufferings of christ , carry the badge of a true disciple , yea if god call thee , offer up thy body and life a thankfull sacrifice , not in life onely but unto death , if thereby thou maist magnifie iesus christ. thus did the faithfull saints and martyrs , offering themselves , the sweetest sacrifice of all others : yea our lord himselfe comming into the world , heb. . . said , burnt offerings thou wouldest not have , ( that is , now after the comming of christ ) but a body hast thou given me , that in this my body i might offer that expiatory sacrifice , of all which the other were but shadowes : even so say thou , burnt offerings god calls not for , but he hath given me a body to offer unto him , and give up unto him in life and death , in way not of a propitiatory , but of an eucharisticall sacrifice of praise , thereby to magnifie his name . . thou magnifiest him in thy body , when thou magnifiest him in his body ; as when thou admirest the graces of his servants , honourest his members , delightest in them that excell in vertue , helpest and releevest the poore saints ; all which he taketh as done to himselfe . these are the generall rules , now of the speciall , for speciall parts . to keepe the severall parts of the body blamelesse , the word is plentifull in severall precepts , but especially injoynes a strait watch over the senses which are the windowes of the soule . but that the discourse may not swell beyond a reasonable proportion , i will onely cull out , . two principall senses , and . two principall organes and members of the body , and give some short rules concerning them ; and in them we shall see it is no easie thing to keep the body blamelesse , neither in them nor in the rest which i must be silent in . the two senses are the sight and hearing , the senses of discipline : and the other two members are the hand and tongue , the which being well ordered by the word , much blame would be cut off from the lives of men , which they now stand guilty of . first , for the eye to keepe it unblamable : we must watch it well ; for you must know that of all the sciences there is none so quicke a messenger to the heart and soule as the eye , by reason whereof it requireth a strait watch . god hath given to the eye power to see every thing , but cannot looke into it selfe , and therefore hee hath given to man understanding that he may looke into himselfe by the directions the scripture doth afford us , which be of two sorts , and both of them within that in iob . that because the eye is a most swift messenger unto the soule , and most slippery , as iob , make a covenant with thine eyes not to behold vanity . and because all thy watching is too little for so quicke a member , pray the lord that he would turne away thine eye from beholding vanity , psal. . . wherein is this watch ? i. to pull away thine eyes from unallowed objects . first , beware of an hypocriticall & deceitfull eye , as in prov. . . there is one that twinkleth with his eye , this is an eye quick-sighted to deceive his brother . see thine eye be single , as christ teacheth , that is , such an eye as may discerne to doe that thou doest , that it be just , . by just meanes , . doe it with all thy heart uprightly : . within compasse of thy calling : and if thou canst get this single eye , the whole body will be likewise single . ii. there is a lustfull or an adulterous eye : pet. . . we reade of unchast persons that have eyes full of adultery . first , there be them that have eyes full of spirituall adultery , gazing upon popish pictures and images which they hang up in their houses as alluring harlots , corrupters of the heart , which is an opening of the doore to idolatry , and a signe of a man willing to be deceived . but the eyes of the church are as doves eyes , cant. . . chast and pure not gazing upon idolatrous pictures . secondly , corporall adultery , that delight in lascivious pictures & filthy portraitures of naked men and women in whole or such parts as may incite the corruption of heart , and feede it with contemplative adultery : we neede bring no oyle to this flame : the more lamentable it is that the divell hath got such pictures into request in this wanton and unclean age ; for where can a man goe where he may looke off them , which a manifest signe of adulterous eyes . . such are their eyes , who are adulterous living pictures , that so attire and disguise themselves to lay open their nakednes beyond all modestie to ensnare the eyes & senses of others : say not thou thinkest no hurt in it , except thou be sure others thinke no hurt by it . . such are their eyes that reade lascivious and wanton bookes , teachers of adultery and lewdnesse ; that frequent stage-playes , with their beastly acts and actions , wherein all gates and walls are cast open to the divell : beware of this eye by which death and poyson enters into the heart . iii. there is a covetous eye , which is not satisfied with riches , eccles. . . neither doth hee say for whom doe i thus labour : this eye defraudes the soule of pleasure , and is an evill sicknesse : as ahabs , who was discontented with a kingdome for want of naboths vineyard . there be three things that never say enough , the horse-leach , the fire , and the grave , and adde the fourth , a covetous eye , which as iobs elephant , iob . thinkes hee can swallow the whole flood iordan : let a covetous man have but a moate of dust or earth in his eye , what trouble is it to him ? yet he thinkes to thrust a whole country ( could he get it ) into his eye , and see never the worse . take heed of this covetous eye , there is no greater an enemy to faith and contentation , or any good exercise than it is . iv. there is an envious eye , matth. . . is thine eye evill because mine is good ? such an eye as satan cast upon the happinesse of man , when hee was fallen from his owne . take heede of this sore eye that cannot abide the light . basil saith , that whereas many evills are in it , yet onely one good thing goes with it , it is the greatest plague to him that hath it . v. there is a sleepy , a dull and a negligent eye , not open or quicke to behold with fruite and profit the noble workes and actions of god : whereas god hath made the eye of a round figure , and of quicke motion , that it might easily move it selfe any way , or every way , in viewing the workes of god , in beholding the afflictions of his people , and the necessities of his brethren . the second thing wherein we must be carefull in watching the eye , is , to labour to holde and fixe the eyes upon allowed and profitable objects . as , . god made our eyes to looke upward , and hath given mans eye one muscle which the beasts eye wants , that it should not fixe it selfe as theirs upon the earth ; yea hath compassed the eyes with browes and lids to fence them from dust and earth , that though we looke sometimes on the earth , yet the least dust or earth should not get into them : psal. . . to shew that our eyes should be lifted up unto him ▪ and in seeing his creatures behold himselfe 〈◊〉 ●hem ▪ esay . . lift up your eyes aloft , and behold who created all these things : the invisible things of god , his power , divinity , and eternity were made visible to the very gentiles by things created , rom. . . and shall christians onely looke on these things as they , to make our selves inexcusable ? shall we looke upon the sunne , and not on him that made it ? . let us fixe our eyes on the workes of god in and for his church , for the strengthening of our faith and confidence ; as iohn . . they that saw the workes of christ , many of them beleeved in his name , seeing the workes he did . for the lord doth nothing for or against his church , but according to his truth revealed in the word ; the lord doth no worke in his church , either of judgement or of mercy , but they are as it were the very commentaries of the scriptures : and therefore all the workes of god that wee can behold in or for his church doe notably stirre up our faith in him . . god hath allowed us our eyes to behold our brethren , to behold their graces , to see their good example , to affect , embrace and encourage them , to imitate them , to glorifie god for them ; thus our eyes should imitate the eyes of god which are upō the just , to affect , protect & reward them . yea we must holde our eyes upon our brethrens misery to pitty & releeve them , we must not turne our eyes from our owne flesh , as the unmercifull priest and levite did from the wounded man , who were condemned by the pittifull samaritan . . our eyes we●● given us not onely to be organes of sight , but to be fountaines of teares , in beholding both our owne sinne and misery , and the sinne and wretchednesse of our brethren . the iewes eye beholding the brazen serpent was a watery and mournefull eye , because hee was stung by the serpent : so ours much more , whose sting and paine is mortall and inward . and can we beholde any creature , and not see in it the expresse prints and markes of our owne sinne , which still must adde to our griefe ? and for others . good lot was vexed daily to see the uncleane conversation of the sodomites : and davids eye gusht out with rivers of teares , because men kept not the word , psal. . . these sinfull objects every where should be the griefe of our soules , and as swords piercing our hearts , which we can too easily conceive pleasure in . . our eyes should be ever looking homewards and heavenwards , and towards the end of our way ; as quicke travellers gaze not on things before their feet , but hasten to the end of their way . this is by heavenly conversation , and constant expectation of our lords returne to take our account ; we should long after christ , and the place of his abode , there should our hearts be where our home is , our house , our husband , our father , our eldest brother , even christ himselfe is . thus to order our eyes , consider first , the danger of a neglected eye , in eve : shee saw the fruite was good , and forgot the commandement . potiphars wife cast her eye immodestly on ioseph , and said , lye with me . david saw bathsheba washing , and was all inflamed . it can looke to all things else , but not to it selfe , that thou mightest looke to it so much more : and if the eye spy not nets laid for us , it selfe becomes a net . ambrose . secondly , an evill eye is made a signe of an evill heart , mark. . . out of an evill heart commeth an evill eye : and if the eye be evill , the body is darke , matth. . . thirdly , a man that gives his heart to god will give his eye too , for god calls for both , prov. . . my sonne give me thy heart , and let thine eyes delight in my wayes . and if thou give him not both , he cares for neither ; and if thou give him not thine eye as well as thy heart , thou wilt lose thy heart quickly : the adulterous woman will steale away thy heart , though thou seemest to give it to god , if thou watch not thine eye . fourthly , know that if thou wilt not looke to thine eyes , hee that made the eye must needes see thee , psal. . . he sees the least unlawfull looke . lots wife cannot turne her face backward but hee sees and smites . this is salomons argument to the young man that will walke in the sight of his owne eyes , that god will bring him to judgement , eccles. . . if thou wilt walke after the sight of thine owne eyes , doe ; but know that for thy quicke and nimble and unallowed lookes thou shalt come to judgement . now the directions for the eare . the heart cannot possibly be kept in good state without diligent observation of the senses , no more than a citty can be defended where the ports and gates are cast open . and as in the keeping of a gate of a citty , diligent care must be taken whom they let in , and whom they let out : so in keeping this sense we must know , . when to shut it , . when to open it . first , we must keepe shut our eare against the voice of the tempter , that satan and sinne enter not by this wicket ; eve not doing this , death entred into her soule and all ours . secondly , wee must keepe out the entising and alluring of sinners , which are as the syrens songs : prov. . . my sonne , of sinners entise thee , consent not . and take heede of evill rotten and poysonfull communication , let no evill corrupt communication passe through thine eares ; for evill words corrupt good manners , and the want of learning this counsell is the bane of all modesty and civility in this age : for this corrupteth first the heart , and then the conversation ; it is like fire cast into a barrell of gunpowder , that sets all on fire presently . a christian must neither speake filthy language , nor heare it . thirdly , keepe out reproaches , slanderous and reviling tales , whisperings against the good names of our brethren : for what difference is there betweene carrying of satan in the tongue , or in the eare ? a good man will not slander with his tongue , nor receive it into his eares . david sinned in the ease of mephibosheth by meanes of slanderous ziba , whom he should have driven away with an angry looke . fourthly , wee must not heare or give heede to false doctrine , errours , heresies , and libertine opinions contrary to truth received : deut. . . . if thy brother , thy owne sonne or thy daughter , or the wife that lyeth in thy bosome , or thy friend , which is as thine owne soule , intice thee secretly , saying , let us serve other gods , &c. thou shalt not consent unto him , nor heare him , neither shall thine eye pittie him , nor shew mercie , nor keepe him secret , but thou shalt even kill him , and thine hand shall be first upon him to put him to death , and then the hands of all the people , &c. tim. . . . beware of this itching eare , which comes to church rather to censure the preacher than it selfe : as herod having iohn before him , sought some miracles to please his curiosity , but sought not grace for his salvation , and departed and left iohn as he found him ; as the beasts uncleane went out of the arke , uncleane came they in , and so they went out . they sinne against this rule that desire novell doctrine , forsake the beaten path and simplicity of received truthes , and runne into new and strange conceits and confused errours , troubling with the faith of men the peace of the church , and happy proceedings of the gospell . fifthly , especially beware of hearing gods name blasphemed by oathes and cursed speeches , or his religion or profession , or servants dishonoured without our defence : a godly heart is carefull neither to sinne himselfe , nor communicate in the sinnes of others . in a word , in all the speeches we heare , remember iob . . the eare tryeth words as the taste tryeth meates , to let no words goe downe into the soule which are not wholesome : else we are justly blame-worthy by neglecting this sence . secondly , we must learne to know when to open the eare . as , . to heare the word of god. this is called an hearing eare , and an obedient eare , an eare inclined to heare wisdomes sayings , prov. . . remember it is a note of him that is of god to heare his word , hee heares what the spirit saith to the churches , iohn . . hee is swift to heare , iames . . . there is a deafe eare , by which men become like the idols that have eares and heare not : and this being a great plague is followed with a greater ; the eare turned from hearing the law , gods eare is turned from hearing his prayers , his very prayer is abominable ; what then is his person ? now would you know whether you have this hearing eare or not ; take it thus : it is swift , patient , wise. first , swift to heare on all good occasions ; it knowes god hath given him two eares , and on either side of the head , to teach him to apprehend all occasions to gaine instruction . secondly , patient in hearing our owne sinnes disgraced , the coare of our owne corruptions lanced and let out , our owne duties described ; it must be a boared eare , like christs , signified by that boared eare of the iewish servant , exod. . . a painfull signe of perpetuall subjection and obedience . thirdly , wise and discreet to heare gods voice , who ever be the speaker , not receiving heavenly treasure for the earthen vessell ; nor casting away good corne because it comes out of a course sack ; not regard●ng who speakes to us so much , as from whom he speaketh , and what it is that is spoken ; as the virgin mary , when an angell spake to her , she considers what is said , and saith , what manner of salutation is this ? . to keepe our eare open to private admonition , exhortation , and reproofe of godly men , knowing that the rebukes of a friend are better than the kisses of an enemy . . to keepe our eare open to the cry of the poore , and their complaints in hard times : prov. . . hee that stoppeth his eare to the crie of the poore , himselfe shall crie and not be heard : a mercifull eare is like unto gods. the hand also , so noble and so nimble an instrument of action , must bee kept blamelesse . whosoever will bee outwardly unblameable , must , . beware of an idle hand : prov. . . a sloathfull hand maketh poore . ephes. . . worke with the hands . god hath made the hands to worke that which is good , and to minister to our necessities , as paules to him , acts . . by painefull walking in some lawfull calling for the common good of mankinde : not the richest hand , nor the daintiest and softest hand is exempted from faithfull diligence in some profitable vocation . our gentry and nobles , that neede not worke for themselves , ought with good dorcas to labour in making garments for the poore . this is gods way of plenty , prosperity and abundance : whereas idlenesse is the divells anvill , on which hee forgeth infinite mischiefe ; he that is not in gods workes , is fit and active for the divells worke . . beware of a cruell hand , smiting with the fist of violence ; the hand of men that are of a fierce and cruell disposition , men of a word and a blow , yea of a word and a stabbe , like ishmael , whose hand was against every man , and every mans against him . remember prov. . . a furious man , and so a furious woman abounds in transgression : the sinne of rigorous masters and parents , whose rage often cares not to maime and wound servants and children , or dull their senses by immoderate punishment , and multiply threatnings , oathes and imprecations , and transgressions : such fierce and mercilesse men are out of the way of gods mercy . therefore let all labour for a meeke and quiet spirit . . beware of a foule hand , a hand soyled with foule iniquity , deceit , fraud , cousenage , and still abides unwashen . thou canst lift up no hands acceptably to god but pure hands , tim. . . yea sacrifice and his owne ordinances , if done with hands full of injustice and cruelty , they are rejected . holinesse becomes the holy god , and that both within and without . many like the pharises wash , and wash often , but their hands are never the cleaner , they make a shew and colour of repentance and sanctification , but forget that ever they were washed : pilate washeth his hands , and presently goes to condemne christ. numbers of men contemne christ in his doctrine , his ministers and members , and come to sacrament , and seeme to wash and all is well . this is but to put on a faire glove , the hand is as foule as it was . . beware of a profane hand , seldome lifted up in prayer and praises : this heavie hand fills the life with blame and sinne . psal. . . david professeth he will lift up his hands to gods name : and this is the way to avoid both sinne and judgement ; as moses , exod. . . i will spread my hands to the lord and the plague shall cease . and it is just with god to cast him off , and that his plagues should overtake him that neglecteth this duty . . beware of an uncharitable and unmercifull hand , a shut hand , seldome open to the reliefe of the poore members of iesus christ : remember the commandement , deut. . . thou shalt not shut thine hand from thy poore brother . a number of mens hands are like the dry and withered hand of him on whom christ must worke a miracle before he could stretch it out as the other . behold the judgement of god on many withered hands , which never stretched out their hands , nor can , to any mercifull reliefe , or any religious or holy purpose , to uphold the service of god. men of many thousands scarce cast in two pence to the most needfull contribution : whereas the property of a vertuous woman , ( much more of the godly man ) is to stretch out the hands to the poore , prov. . . thus wee see how a christian may be an example to others in conversation , both generally and specially . now for the tongue : the rules of direction are ; first , consider to what purpose god bestowed speech upon man , and no creature else : as , . to glorifie god above them all , in prayers , and praises : with the tongue we blesse god , and make it our glory , by upholding gods glorie , and resisting that which is contrary to it . how is this perverted ? when wee reproach his word , or workes , or speake against his saboths , his servants , his ministers , his profession ; or sweare idly , vainely , or falsely . . to edifie men , our speech being a principall instrument of humane society , and in respect of our brethren , for the communion of saints : this is one principall end why god hath given us tongues , that we may not onely pray for our selves , but for our brethren . by the tongue wee blesse men , wee pray for them , wee instruct them , comfort them , admonish , and rebuke them . . speech is the instrument of reason and wisdome , and the interpreter of our owne mindes , and the utterer of the truth of our hearts ; and therefore must be moved by reason and wisdome in expressing the grace of our hearts , and the goodnesse of our treasures within : as sweete waters doe argue a sweete fountaine ; and wholsome and pleasant fruites a good tree . salomon calls good speech the fruite of the mouth , prov. . . comparing a good speaker or tongue to a good tree , farre beyond all other trees in the fruite : they bring forth fruite to others , this to a mans selfe ; the good man shall eate good things by the fruite of his mouth : they bring fruite once a yeare , this all the yeare ; they bring forth one manner of fruite , this all kindes of tastefull and usefull fruite . secondly , avoide all abuse of the tongue , by which so necessary and excellent an instrument of humane society is perverted . . beware of a swearing and a cursing tongue , accustomed to impious speeches against god. shall the same tongue pray to god , and vainely sweare by god ? shall it blesse men , and curse men too ? the heathens could not abide him that could blow both hot and colde : much lesse will the god of heaven endure him that out of the same fountaine sends forth both sweete water and bitter . . beware of a lying and deceitfull tongue , uttering crafty and guilefull words : psal. . . of the wicked man it is said , thou lovest all words that may destroy , oh thou deceitfull tongue . how did the divell use a tongue otherwise than in lying and deceiving ? for when hee speakes a lye , he speaks his owne , saith christ. and god will destroy all them that speake lyes , psal. . . because nothing is more contrary to his nature , being truth it selfe . . take heed of an oily and a flattering tongue , that can sooth and smooth , and justifie an evill man in his evill : prov. . . a man that flattereth his neighbour , spreades a net for his steppes , as a fowler layeth in waite , to bring the bird into the net , and holde him in it : implying that this flattery is the divells invisible net , by which he catcheth and holdeth men fast in the snare . for what man will not delight in any base lust , when hee shall not onely not feare reproofe , but be commended and graced in it ? but of all flatterers , none is so serviceable to the divell as a flattering minister , who brings whole flights of foolish birds into the snare , and holds them fast to death . . beware of a slanderous and smiting tongue , of which , ierem. . . let us smite him with the tongue , because blowes and strokes hurt not , nor wound a mans body , more than the slanderous words hurt his name . the slanderer is a monstrous creature ; for a tongue he hath a sting , for words he carries swords in his mouth ; his breath is poysonfull and loathsome as gall of aspes ; yea hee carries a fire in his mouth set on fire from hell . one compares the slanderer to the butchers mastiffe , hee lies still in the shambles , hee waites for the blood of the beast , his mouth is ever bloodie . but especially when he slandereth godly men in their godly wayes , hee lies in the divells sinne , who is an accuser of the brethren , revel . . and hee is often paid with his owne coyne , that as hee sits as a moth fretting the names of others , his name is wounded and gnawed on by others : whereas by the same overruling power of god , a man chary of anothers name comming through his hands , hath his name often defended and tendered passing through the hands of others . . beware of a wanton and filthy tongue , addicted to unseemely and ribauldry speech , full of corruption , both in the speaker and hearer : the one making no conscience of foule words easily comes on to foule actions ; the others good manners easily corrupted by evill speeches , cor. . say not with thy selfe , though i sometimes speake foolishly and merrily , yet my heart is good , i live well and honestly for all that . i assure thee thy heart and tongue are both of one constitution : and thou that saist thou art so honest of thy body , but neglectest thy tongue , carriest a world of wickednesse about thee still in that little member . thirdly , use the meanes to keepe thy tongue unblameable . for , first , it is a little member , but unruly , and as hard to keepe as a citty without walls . secondly , by thy words thou shalt be justified or condemned . thirdly , all thy religion and profession is in vaine , if thy tongue be unruled . fourthly , a wholesome tongue is the tree of life . how carefull will an husbandman be to preserve a tree of delicate and precious fruite ? such a tree is a well governed tongue . but if a man had the least sprig of the tree of life , by which hee were sure to thrust away diseases , paines , sicknesse , death , and preserve himselfe in an happy , healthfull , undying and immortall estate ; oh how carefully would hee tend and charily watch it ? but salomon commends a well ordered tongue to that whole tree of life , prov. . . for the fruite of a long and comfortable life , pet. . . quest. what are these meanes ? answ. first , set a watch before the doore of thy mouth , and resolve with david not to offend with thy tongue : psal. . . i purposed and vowed with my selfe to looke to my wayes , and that i sinne not with my tongue : and that man that will not sinne with his tongue , must set a strong watch before the doore of his mouth . and consider here , first , it is too much for a christian to lodge corruption and filthinesse in his heart ; and yet if some uncleannesse will still hide it selfe in those deceitfull corners , choake it there , let not the tongue utter it , nor the mouth vent it to the poysoning and infecting of others . secondly , that a thought may be corrected , but a word once spoken is irrevocable ; and therefore wisdome will examine every word first before it passe out of the mouth . secondly , take lawes for our lippes from god , and put them on our tongue : prov. . the godly woman , the law of grace is upon her tongue , the word of god is the bound of her tongue and speeches , both for matter , manner , measure and end of her speeches . a man cannot learne a forreigne tongue , hebrew , greeke , latine , french , unlesse he be taught the elements , or observe the rules of speech . now to speake gracious speech is not our native language , it is the language of canaan , to which wee are naturally strangers , and can never get it of our selves , unlesse wee acquaint our selves with the rules of it in the word of god. who can speake familiarly with god , savourly of god , or christianly with men , without gods owne teaching in his word ? thirdly , labour to get a good heart , for out of the abundance of the heart the mouth speaketh , matth. . . and prov. . . the heart of the wise guideth the mouth wisely : for as the shop is furnished out of the ware-house , so the mouth with speech out of the heart . whence it must follow , that the want of good and savoury speech argues a barren and naughty heart . to speake the language of canaan , be a iew within , get a wise , pure , and converted heart , and then thou art one of the people of a pure language , zeph. . . fourthly , accustome thy selfe to good and savoury speech , flowing from grace in the heart ; that all thy speech may be the issue of knowledge , faith , holy affections of love , joy , zeale , desire of godly sorrow , &c. and tending to the praise of god , and to the exhorting , instructing , counselling and comforting of men : as the damosell to peter , let thy speech bewray thee a disciple of christ , a good christian : see the matter be good and pertinent , the manner seasoned and bounded with godly discretion , and the end tending to minister grace to the hearers . the reason of this rule is , first , because corrupt communication slippes in for want of better communication which might have prevented it . secondly , no way so expedite to breake off a bad habit , than by frequent contrary acts which will grow habituall and familiar . thus much of the directions for keeping the outward man blamelesse . if any thinke them not so necessary to be insisted upon , or taken up carefully into his practise , let him remember : . that the heart is never renewed unlesse the outward man be reformed . . it shall one day be said to him , why takest thou my law into thy mouth ? psal. . . why professest thou religion and salvation by iesus christ , and hatest to be reformed ? . the time hastens , wherein every soule present shall be judged by that hee hath done in the body , be it good or evill , cor. . . vntill the comming of our lord jesus christ. now we come to the second petition of this most excellent prayer , which is for finall sanctification , and perseverance in their grace received unto the end , which he calls the comming of christ. this is the fifth time the apostle mentions the comming of christ , in this epistle ; for in the end of all the five chapters you shall meete with it : to note , that a christian should never set the second comming of christ out of sight ; as being a strong meanes to keepe him in a generall preparation or readinesse to be found such a one as may carry the title of a good and wise servant . but in this place perswading to full and finall holinesse it is most fitly mentioned , as having all encouragements , and answering all objections . first , because this comming of christ brings a recompence of reward to such as are exercised , and holde on in holinesse : the meditation of it must therefore bring forward the apostles purpose . secondly , many are the troubles and reproaches of such as resolve to holde out in the way of grace and holinesse ; and therefore hee would sweeten as with sugar these bitter pills : by holding before their eyes the second comming of christ , who shall then giue a righteous sentence , and fully acquit them , on condition they persevere in their godly beginnings . thirdly , whereas there is no greater enemy to sanctification than sinne and corruption ; those that would hold out to full and finall holinesse , must carefully watch against all sinne : which they shall easier resolve upon , who holde this comming of christ in their eyes , seeing he therefore commeth to judge and revenge all sinne . fourthly , to uphold them in the strife against sinne : for whereas after long combate the godly finde little conquest against spirituall enmities , and this often makes them faint and weary , and ready to give over : the apostle in great wisdome holdes before their eyes that day , unto which if they holde fast their grace , they shall obtaine full victory over all their sinnes , and never know more , neither the corruption nor molestation of them . fifthly , to adde courage to their labours and endeavours for increase of grace : for whereas by all their diligence and care in well-doing , they can attaine no great measure of grace , and that little which they have , is often clouded with many corruptions , and sometimes interrupted : they might be much discouraged , if they should not be held on in expectation of the day of christs comming , wherein they shall attaine the full measure of grace and holinesse which they strove for , and reape the full harvest of their labour and painefull seede-time . sixthly , he mentions the comming of christ , as the period of their care and faithfull striving to be unblameable : not because they should hold out their lives and labours till then ; but to shew , that as for the present they are , so they shall be at that day : for in what estate the day of death leaves them , the same shall the day of christ finde them : and therefore every one that would be found unblameable then , must be so now . quest. is there any doubt but that the godly shall be kept unblameable till that day ? or is it possible they should not persevere to finall sanctification ? and if they shall , what neede the apostle pray so earnestly for it ? answ. perseverance in grace is twofold : . continued , . interrupted . the children of god having the seed of god , which is the true grace of sanctification by the spirit ; doe sometimes lose many gifts of the spirit , ( as wee have heard ) and sundry wayes quench the spirit , so as they hold not a continued perseverance in the measure , degree , sense and comfort of their holinesse : yet they lose not all the gift of regeneration at such a time , nor fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. wholly , for the seede remaines ; but persevere by an interrupted grace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , finally : though they fall from their first love , and some degrees , yet are they restored ; and finally become unblameable in the day of christ. . because they are built upon a rocke , against which the gates of hell cannot prevaile . the arke of noah resembling the church , was made of square wood ; a square lay it any way lyes firme . so the saints abide firme in temptation , saith augustine . . christ hath prayed that their faith should not faile , luke . . hee hath prayed for their perseverance : iohn . . not to take them out , but preserve them in the world : and verse . that they may be one with christ and god. so as if god and christ himselfe be stable in their happinesse , so are they . by vertue of this prayer it is impossible the elect should be deceived , matth. . . and by vertue of it though peters or any other beleevers faith may be foyled , it cannot quite faile . his faith may be wounded , not dead ; his confession may faile in his mouth , but his heart shall holde him whom his voice denies . gregory . . the promises of christ are yea and amen , for he is the true and faithfull witnesse , cor. . . who hath sealed and ratified them by his blood . but hee hath promised that the elect shall persevere : ier. . . i will make an everlasting covenant with them . esay . . the mountaines may remove , and the hills fall downe , but my mercie shall not depart from thee , nor my peace fall away , saith the lord that hath compassion on thee : and iohn . . none shall plucke them out of his hand . object . the promises on gods part are firme , but we faile in our condition , which is that wee repent and beleeve , and never depart : for though the lord marrie himselfe for ever in truth , mercie and compassion , hosea . . yet wee may depart , and the bond is broken on our part . answ. if the bond be broken on our part , then the lord marries us not for ever . . contracts of marriage use not to be conditionall , but simple and absolute , else they are no binders . . all conditions required in us , the lord both workes and maintaines : christ performes all conditions in his church , he makes her , cleanseth her , saveth her , eph. . , . . if the lord depart not from us , we shall not depart from him , for then we depart from him , when his grace departeth from us . and therefore david prayeth , vphold me lord , and i shall be safe : and as hee hath promised not to depart from us , so he hath promised to put his feare into our hearts , that wee shall not depart from him . object . though none can take the sheepe of christ out of his hand , yet they may cease to be sheepe , and may of themselves stray away . answ. if once sheepe , they are never pluckt away ; therefore never cease to be sheepe . . to these sheepe are promised eternall life ; therefore so long shall they be sheepe , even for all eternity . . the fathers power is above all temptations , therefore suffers nothing to make them of sheepe no sheepe , for then they might be plucked away . . though themselves would fling out of the fold , being foolish and straying , yet have a good shepheard , and by him are preserved in grace to salvation . . even this prayer in the text is a prayer of faith , and therefore the thessalonians must persevere . a prayer of faith argues both the presence of the spirit , whose voice the lord cannot but heare , and the voice of a childe whom the father will not repell . quest. but if the thessalonians shall persevere till the comming of christ , why doth the apostle pray so earnestly ? it seemes very needlesse , nay rather such earnest petitions seeme to make their case very hazardous , and imply they may fall away . answ. prayers for perseverance imply not any possibility of falling away , but plainely shew , ( which the apostle aimes at here ) that assurance of perseverance makes no godly man secure or profane , but implieth a condition of unblameable walking , and preserving himselfe unspotted of the world . . they teach us to depend on god for the last grace as well as the first , and give him the praise as well of our perseverance , as our entrance into grace : for he gives his spirit into our hearts , that we should not depart from him . contrary to the doctrine of the church of rome , which teacheth , that god gives us the first grace , by which wee become good , but wee merit a second grace , by which of good we become better . . all such prayers as this teach us to joyne the end and the meanes together as god doth . it is not in vaine to pray not to fall away , though the elect cannot fall away . first , because it is an obedience to gods commandement . secondly , a testimony that we depend on his strength and promise for perseverance . thirdly , that wee looke to attaine the gift in in gods owne meanes of conveying them ; of which prayer is one of the chiefe . would wee not want grace , wee must not be wanting in prayer ? they are farre wide that conceive prayer and perseverance repugnant , for they are subordinate and assistant one to another . object . we finde the saints praying that the lord would not take his holy spirit from them , that he would create a new spirit in them . sol. not because the spirit is either quite taken away , or quite gone . but first , because he is taken from them , not in respect of his existence , but of his operation , for he is not so powerfully working . secondly , not in respect of the saving gift , but of the measure , degree , and comfort of it . thirdly , the spirit where once he is , is not quite gone in respect of himselfe , but in their sense and apprehension . now this is no good argument : they feele him not , therefore hee is not there ; no more than a man in a swoone can be concluded dead , because he discernes not his life . fourthly , and lastly , by prayer wee retaine the spirit , and the renewing grace of the spirit , both in respect of sense and existence , prayer being gods meanes to keepe the spirit from departing from us . . this and all such prayers for perseverance being prayers of faith are therefore so much more earnest , because wee know that god will grant us the grace prayed for . hee will never pray , that beleeves not that god will grant his prayer . but the saints therefore pray because they beleeve to speede . eliah , king. . . knew it would raine , and tolde ahab so ; yet hee goes and prayes for it . christ knew his father would glorifie him , yet he prayes he would so doe : hee well knew none of his disciples should perish but iudas , yet he prayeth to that purpose . and this is not in vaine , but a performance of worship to god , a possessing of grace in a right title , and tenure , and a sweetning of the mercy which wee have gotten by prayer and prevailing with god. the apostle implies in christs comming , that christ is now absent from us , that is , in respect of his body , hee is not present in earth , neither circumscriptive , nor diffinitive , nor repletive : for then he could not come to us , if hee were with us already . true it is that christ is spiritually present with his church to the end of the world , according to his promise of his spirit and grace . christ is also sacramentally present : . ratione signi , hee is represented in the signe . . ratione objecti , for he is the present object of our faith whereby wee behold and partake him being present in the word of promise . but corporally he is not present , neither in the supper nor any place where the supper is celebrated , nor in the bread . . because christ professed when hee was to ascend , that hee was to leave the world , and goe to the father , ioh. . but the bread is in the world , therefore christ now ascended is not in it . . hee expresly denies that hee should be with us on earth after his ascension : matth. . the poore yee have alwayes with you , but mee not alwayes . if they fly to their old shift of invisible conversation , or quoad statum humilitatis , that is , in respect of his humility ; christ spake without any such limitation , mee yee shall not have alwayes . . our high priest is gone with his body into the heavenly sanctuary , and if hee be not there , hee ceaseth to be our high priest , heb. . . if they say he is on earth , but not visibly , what should an invisible high priest do in earth , where all priests were ever visible . . even the bread in which they say he is present corporally , is a signe and argument of his corporall absence , because it must be received in memory of him . now memory is of a thing absent , and therein we declare the lords death till this his comming , cor. . and here we may note also , that christ will come againe according to his body : acts . . and hebr. . . he shall come the second time to the salvation of them that waite for him : hee comes but twice corporally ▪ once to merit salvation , and againe to perfect it . . then let us waite for this comming , as a loving spouse longs for her husbands returne out of a farre countrey . . love this comming of christ , when the glory of christ shall breake out as the sunne in his strength , which is now clouded and vailed . first , by his bodily absence . secondly , by the affliction and poverty of his church . thirdly , by the insolency and pride of his enemies . but then his glory shall appeare , and shall be glorious in himselfe and all the saints . . because the innocency of the saints shall then be cleared to the faces of the wicked , and their labours shall be recompenced with invisible reward . . prepare for this comming : and first , hence the apostle moveth all men every where to repent , because god hath appointed a day to judge the world , acts . . secondly , perswadeth men to holinesse , cor. . . pet. . . considering the terrours of the lord , what manner of men ought we to be in all holy conversation and godlinesse . foolish men now dreame of too much strictnesse and holinesse , because they consider not this day of christs second comming . a third note is , in the apostles argument , that onely an unblameable holinesse will bestead us at that day , and therfore we must preserve our selves unblameable till that comming of christ , all things else leave us at that day : riches , honours , pleasures then forsake us , they are neither true , nor ours , saith bernard . onely a good conscience and study of holinesse , and practise of holy duties goe along with us to meete christ in his second comming , then will a little holinesse , obedience , faith , and feare of god more comfort us than all the word and glory of it can afford . christians must not onely labour for full holinesse but for finall : that is , they must not be content with any measure of grace never so great , unlesse they persevere in grace untill the comming of christ. iohn . . abide in mee : he● saith not onely come unto me , as mat. . . bu● abide in mee . revel . . . let him that is holy b● holy still : and revel . . . hold fast that thou hast till i come , and be faithfull unto the death , and i will give thee a crowne of life , verse . matth. . . hee that continueth to the end shall be saved . . this is the way of the just , which is as the light that shineth more and more untill perfect day , prov. . . looke as the sunne rising is brighter and brighter , and still dispelleth mists and darknesse before it , till it come to high noone , which is the perfect pitch of the day : so where the sunne of righteousnesse riseth in the heart , there is a daily profiting , and proceeding in the knowledge and feare of god ; a walking from strength to strength , from faith to faith , till they attaine the highest pitch of grace in this life , and that talnesse in christ , which shall be most absolutely confirmed , and perfected in that brightest and highest light and life of glory to come . but the hypocrite is not so , he hath some light , some little oile in his lampe , but onely enough to make a flash , or sodaine blaze ; but not enough to carry him into the wedding chamber : sometimes hee will wash and repent , but hee soone forgetteth that hee was washed : sometimes hee will have good words in his mouth , some good actions now and then in his hand , and seeme very good , but all his righteousnesse is as the morning dew . . perseverance is a gift never divorced from faith , though sometimes it may be disturbed by fits , yet at length it shall set the crowne on the head of true piety ; for truth of grace is blessed with continuance : because , . of the promise , isay . . they that waite on the lord shall renew their strength as the eagle , they shall runne , and not be weary , they shall walke , and not be faint . . of faith , which apprehendeth that living water , of which whosoever drinketh he shall never thirst more , because there is such a fountaine in him springing up to eternall life , iohn . . . of the faithfull , who be as trees planted by the rivers of water , and their moisture is indeficient , their leaves fall not off . this was signified by the good ground , luke . distinguished from all the other three , that it brings fruit with patience , when the best fruits of all the other came at last to nothing . and this grace differenceth between such as formerly nothing else in shew did distinguish : for let an hypocrite set forth never so faire , and hold a place of profession , and forwardnesse among the people of god , yet at the last hee shall prove like the unhappy passenger , that hath seemed to saile prosperously all his voyage , and no danger threatned him , yet at the length suffers shipwracke , and is cast away at the mouth of the very haven . . because perseverance approoveth the soundnesse of our calling , and gifts given us , and so affordeth us the comfort of our present estate in grace . it is well said of one , in principio delectatio , but in fine probatio . which telleth us , that a man at the first may rejoyce in the light for a season , and in the taste of the word , and the powers of the life to come may be very sweete ; but all the proofe and tryall is at the end : the end shewes who bee called according to meanes , and who are called of purpose . what one said of true vertue , wee may apply of true piety : verae pietatis est non caepisse , sed fecisse ; nec fecisse , sed perfecisse . whereas of hypocrites may be said that to the galathians , yee did runne well , who letted you ? and what comfort is there of temporary faith , which giveth over when there is most neede of it ? what use of that illumination that leaveth us in darknesse at the last ? what were the foolish virgins better for that oyle and light , which failed them before they came to the wedding chamber ? . because satan lieth in waite especially for our perseverance , his chiefe scope and delight is to sport himselfe in the apostacy both of the wicked and the godly . sometimes the wicked hypocrite goes about the businesse , as he that hath resolved and cast the accounts to walke in the way of holinesse , and may hold on a long time in the externall profession , and some outward reformation ; but at length wanting soundnesse , a small thing turneth him aside ; he sets faire out of sodome with lot , but lookes backe with his wife : they set faire out of moab with orpah , but goe not forward with ruth to iudah . now the divell as a passenger seeing a foundation laid , and walls reared , and there the building to stand at a stay , laugheth , and scorneth , saying , this man begun to build , but could not finish . but you said , the divell triumpheth also in the apostacy of the godly ; now i thought they had never fallen away . they indeede wholly and finally fall not off as the former ; but many are their falls and backslidings through their negligence , by which they lose many graces , and many degrees of such as they keepe ; even such as perhaps are never restored while they live , and often bring the terrours of god into their soules , and goe to their grave with incurable temporary affliction : and doth not this rejoyce satan to see the saints in the suddes ? and to passe their dayes heavily and uncheerfully ? and as ever in darknesse , in comparison of the former light of joy in themselves , and of comfort , example and direction unto others , while they stood valiantly against the forces of the divell ? . so much the more fiercely satan assaults this grace , because he knowes that onely perseverance overcommeth himselfe , and all his hellish temptations ; no marvel then if he would by all his strength and seven heads wrest this grace from us . how needfull then is it for us to stand fast in the armour of god against these assaults of the divell , ephes. . . vse . of reproofe . . generall . . speciall . our nation hath dealt with the light of the gospell as the iewes did with iohns light , who rejoyced in it for a season . time was when in the beginnings of the gospell our fathers received it with love , joy , zeale , diligence , and most earnest affection : the violent tooke the kingdome by force . but now how generally are we fallen from the love of the gospell , and turned religion into formality , and policie ? time was when men hasted out of popery as fast as the israelites out of egypt . then was idolatry cast out , then was not onely the uncleane flesh , but broth hated : then were godly men busie at worke to lay the foundation and grounds of religion : then were gods worthies worthily and thankfully received , and esteemed , and the restorers of religion duely honoured : then men used their peace to edification , and growth in grace , and in the comforts of the holy ghost . but what doe we now ? have not many among us changed our hatred of popery to the hugging and cherishing of it ? doe not wee generally not onely looke backe , but runne backe to popery , as israel into egypt . see not we idolatry , and the breaden god , and the altars , vestures , and priests encroach upon us , which cost so much precious blood of martyrs to cast out ? doe not some question now the grounds of religion , and dispute our catechisme , which turkes dare not doe ? and begin to determine that the differences betweene us and the papists are not so great and substantiall ? in stead of honouring gods worthies , the restorers of holy religion , have not some of our pulpits , presses , and discourses disgraced calvin , beza , and such as stood more stiffe against popery . are there not they that mingle not a little leaven , but abundance of poyson of popery , and father it upon our church ? are not the numbers of papists increased upon us , notwithstanding all the lawes against them ? that these sonnes of zerviah are growne in number and strength almost too great for us ? oh who can without heart-sorrow compare our selves now with our selves then ; as the olde men wept , when they compared the second temple with the first ? will not wee yeeld this generall apostacie ? let him that runneth reade it in the effects of it . for , . why hath the lord given up numbers to strong delusions , thess. . to beleeve lies , but that they received not the truth in the love of it ? . for what other sinne did the lord abhorre israel , psal. . . and forsooke his owne tabernacle ? and why doth the lord thrust us from his care , but that we have thrust our selves from his covenant ? . why are we fallen from the honour of our kingdome , and the ancient glory of our nation , but because we have not set up nor held up the honour and kingdome of god amongst us , and therefore hee hath cast downe the honour of our kingdome . . why is our peace within our selves disturbed by many discontents among all sorts , but because we have not allowed the lord a peaceable dwelling among us as in times past . . why cannot wee now peepe out of our coasts , but become a prey to a base despisable company of robbers and theeves ? and why doth not god goe out with our navies , our armies which returne home with losse and dishonour ? but that the sentence is gone out as against israel , iudg. . . yee have served other gods , i will save you no more : goe and cry to the gods yee have chosen , let them save you in the day of danger . . whence are those sinnes written with the point of a diamond in the face and forehead of our nation ? as , . coldnesse in profession , lukewarmnesse in religion , denying the power of it . . a generall scorning of the profession of grace . oh that ever it should be said in time to come , that after or yeares of the gospell , it should be attended , or rather chased out with such generall scorne of faithfull preachers , and professours of true religion , as no age of the gospell can patterne . . that generall corruption in manners in the body of our people , too too apparant in , . cursed oathes in olde and young , high and low , in open and shamefull manner , for which the land doth and must mourne . . generall pollution of the sabboth by working , playing , journeying by water , and land , and open profanesse ; and weake hopes of reformation , unlesse we may thinke these sinnes to die of themselves , but the land is like to keepe her sabboths first . . the deluge of drunkennesse , which hath drowned our land , and is risen cubits higher than ever , which was sinne wont to be covered formerly with ragges , now with silkes . whence are all these , and many other hainous profanations of manners , but from our apostacy from god , from his covenant , from his word , from the profession of holy religion ? oh that wee could consider the state of revolters worst at last , that wee would returne to our first love , and workes , before the remooving of our candlesticke , and before our spuing out . . for personall apostacy . this may be a warning to many men , who have desisted from good and hopefull beginnings , who have rejoyced in the light for a season , who seemed to have beene washed , & to have got out of the filthinesse of the world ; begun to reade the scripture , set up gods worship in their families , to keepe some watches with god , but are fallen backe to the world , or wallow in some lusts , as if nothing were worth forsaking but gods wayes . let these consider , . how lightly they offend the majesty of god , heb. . . if any withdraw himselfe , my soule shall have no pleasure in him . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a military word frō souldiers who recoyle and leave their standing , in whom the captaine delights not : no more in our christian fight can wee by retiring and recoyling please our captaine : but the martiall law for such is in the text , they withdraw themselves to perdition . . better it is not to begin in a good course , than to desist , and breake off . pet. . . it had beene better not to have knowne : the latter end is worse than the beginning : for they lose all their labour , all their hopes , all they have wrought , all they have suffered , all is in vaine to them . as a man having made a long voyage , and sailed prosperously many hundred miles , but bringing his shippe within sight of shore , and thrusting into the haven , suffered wracke in the havens mouth : this man hath lost all his gettings , his wealth , his journey , his labour , sufferings , his life , himselfe and all . oh never content thy selfe with good beginnings in the spirit to end in the flesh : oh foolish galathian , wilt thou suffer so many things in vaine ? the lord rejects that blossome that never comes to fruite , as the husbandman cares not for that blade that comes not to ripenesse . nay never content thy selfe with a faire progresse in grace , at any time to desist : for if a righteous man at any time forsake his righteousnesse , all his former righteousnesse shall never be remembred ; and he that loseth the last of his dayes , loseth all the former . what were a man the better if hee had all grace in the highest perfection of it , and fall from it ? nay what careth satan if a man had attained whole sanctification , not onely in part , but in degrees , if it be not continued in ? adam in paradise , the more holinesse he lost , the greater was his sinne and unhappinesse . nay the angels in heaven , what better were they for their absolute angelicall happinesse , when they left their first habitation ? . relapse into a sicknesse is farre more dangerous than the disease , and to relapse into sinne is to relapse into the most dangerous sicknesse of all , and farre lesse curable than any . this incurable estate our saviour aimes at luke . . no man that puts his hand to the plow , &c. from this relapse they fall into that sin , that unpardonable sinne . . the very season of our present times aggravates this sinne of falling from the grace of god , that makes it most inexcusable . what ? to fall away so willingly in dayes of peace ? of meanes ? of protection ? in dayes of the honour of the gospell ? what ? to fly as a wicked man when none pursues ? in a land where truth and peace kisseth each other ? where is neither danger , nor losse , nor enemies neere ? so cowardly to part with truth , and fall from it to popery ? what defence ? what excuse is left for this sinne ? it were too much in times of persecution , in marian dayes , in the midst of those light fires , in the house of inquisition , in france , in italy , or in spaine , in ierusalem , where manasseh makes the streetes runne with the blood of the saints : but in the time of peace , in the sunshine , in the triumph of the gospell to decline , and depart , this hath no excuse for the sinne . . what a kind of creature is this , an apostate , a mermaid , halfe a man , halfe a fish , a cake halfe baked , halfe a christian as good as no christian , an agrippa , almost a christian , almost sanctified , almost saved ; a christian in the morning of his life , but his righteousnesse being but as a morning dew , dried up and withered before his evening ; a diary christian without all acceptation ? looke on the text againe here is a sanctification , till the comming of christ : shall this great sunne of righteousnesse rising , and comming in his strength and glory , finde all our righteousnesse as a dew dried up , and vanished ? then must all our salvation vanish with it . . this may serve for instruction . whosoever would have assurance of true grace , must labour to holde out , seeing an hypocrite may begin well , and runne well for a while , as paul tells the revolted galathians , gal. . . ye did runne well , but onely true grace ends well . here for our furtherance i will set downe two things . first , the meanes of perseverance . secondly , the motives to excite us to the meanes . the meanes are three . i. lay a good ground , begin well : col. . . be grounded and stablished in the faith : first be grounded , then settled and stablished . a good beginning promiseth a good ending . now to a good beginning are required three things : . humility of soule , . stability of purpose , . sincerity of heart . first , humility layes a low and a deepe foundation , in the exercise of sound mortification : the most that fall off from their beginnings are such as have but sleighted the matter of mortification ; and would not be at the paines and cost of deepe digging their hearts by serious humiliation . this our saviour expresseth in the parable , luke . . the sound christian is that wise builder , who builded an house , and digged deepe , and laid the foundation of it on a rocke , so as neither floods nor windes could shake it . secondly , stability of purpose is a settling of the heart to follow goodnesse , and hath in it two things : . for judgement , . for practise . . a resting in the knowne truth , and not as reedes to be shaken and carried away with every puffe of false and vaine doctrines , or strange opinions , contrary to the truth received ; the sinne of this unstable and libertine age , in which numbers specially of our youth , leave the assemblies , and creepe into corners to learne another doctrine from teachers in the twilight , against the sabboths of god , against the law of god , against the ordinances of god , the word and sacraments as now preached and administred . i seldome have observed any such shuttle hearers , but have in the end come to nought , and even to open profanesse , because they never laid a sound foundation , but were alwayes busie questionists , ready to turne all religion into ●trums , which was the very losse of all sound divinity among the schoolemen . . a resolution in practise , whatsoever come of it , never to be carried away with the errour of the wicked , nor the sinnes of the age , times , calling , nor the corruptions of his owne heart ; all which are violent streames which a resolved christian must rowe hard against . this was it which paul and barnabas require of the new converted antiochians , acts . . that with full purpose of heart they would cleave unto god , both in judgement and doctrine , and in life and conversation . this was the settled resolution of david , psal. . . i have inclined my heart to performe thy statutes alwayes , even to the end . thirdly , sincerity of heart is necessary : which . casts out all sinne by repentance , sparing none , never so gainefull : . hath respect to all the commandements of god. a deceitfull heart cannot hold out in good , duplicity of heart suffers not a man to continue , for hee is unconstant in all his wayes , iames . . this is when men looke to have their joy in this world , and with god in the world to come , when the end of their whole course is not sincere , but they embrace goodnesse so farre as may stand with their owne estate , or the disposition of the times , or constitution of the kingdome , and no further . ayme at this entrance into grace , know that hee onely hath begun well , that hath begun in truth . ii. wee must arme our selves against all hinderances of perseverance , and such things as plucke men away from love of truth and holinesse . as , . beware lest our hearts be hardened through deceitfulnesse of sinne , heb. . . sinne is a sly thing of the serpents brood , especially the sinne of our nature easily seduceth and deceiveth us . rom. . . the apostle complaines that it deceived him : for the sinnes of heart and nature lull men asleepe in some actuall sinnes in which they lie securely , and so grieve the spirit , weaken grace , and hinder holinesse . . love not the world , nor the profits , honours and pleasures of it too well . demas forsooke the truth , to embrace the present world . iudas by the same corrupt affection fell from the apostleship : ioh. . . many chiefe rulers beleeved christ , but durst not confesse him , because of the pharises , for they loved the praise of men more than god. oh , that we did not so cleerely see the strength of this lett in these dayes , wherein so many baulke the way of holinesse , and fall backe almost to open profanesse , because they neither see many men , nor great men yeeld approbation or countenance to such strict courses . . shunne lewd society , and familiarity with profane persons , if we would not fall from our owne stedfastnesse , pet. . , . there is not more strength in any infectious pestilencious ayre to poyson the body , than in this poysoned ayre to kill the soule . society with gracelesse men is a very blasting of grace ; fire is not more apt to burne , than we to learne their wayes . . the labour and paines of holinesse and mortification makes many weary of the good way ; but consider it is not in vaine to serve the lord , and there is profit in walking humbly before him , thy paines shall be abundantly recompenced ; a small measure of holinesse , with an upheaped measure of happinesse . every man will be contented to swallow much paines for a little earthly profit , and is the state of heaven worth no labour ? . persecutions drive many away ; much seed which comes up faire , when the sunne of persecution ariseth , withereth away . but against this , wisdome must cast the costs , and prepare to defray the charges of this great building , and the same sunne that dries and burnes up the shallow seede , shall set and ripen ours . many heare holinesse reviled and spoyled of her vaile and value , they heare this sect every where spoken against , and would as farre forget themselves as peter , to heare that voice , thou art one of them , and perhaps renounce christ , and profession and all : for if even the very disciples of christ , and all they , leave him and fly when afflictions comes neare , matth. . . what marvell if they that want soundnesse shrinke in the wetting . . but here remember and looke upon christ , heb. . . who endured such speaking against of sinners , not for himselfe , but for thee , lest thou be weary . . hee that is now ashamed of christ , christ will one day be ashamed of him , and then he that will no● beare the reproach of a blast of words for him , shall be filled with an everlasting reproach before men and angells . . sound judgement esteemes it the greatest honour , to be highly dishonoured for christ and his causes : matth. . . blessed are yee when men revile you , and speake all manner of evill against you for my sake : rejoyce and be glad , great is your reward in heaven . object . i could better endure mens words : but i shall also sustaine great losse , if i should be so precise , i should lose my custome , trading , and profits . answ. wilt thou receive a religion , and not know it to be truth ? or knowest it to be so , and wilt not be ready to confesse and professe it according to thy place and calling , even in the middest of the different conceits of men ? . the saints knowing this to be truth , did for it joyfully suffer the spoyling of their goods . . put together in the ballance , the losse of the world , and the losse of thy soule ; and consider whether is fitter to save , if thou cāst not save both : for the losse of the world , is an abundant recompence promised by a sure pay-master , but what recompence is there for the losse of the soule ? matth. . . nay if thou shouldest venture and give thy life for thy profession , if god call for it ; it is no lesse than thou oughtest , who oughtest to strive unto blood , hebr. . . and yet this greatest losse were the greatest gaine . thus to lose thy life is to save it , and to save it in this case were to lose it . iii. procure to our selves and exercise the helpes of perseverance , and keepe them neere us as our continuall companions . and for this end , first , let the word of god be deepely rooted in our hearts , for this is a speciall preservative from declining : psal. . . i declined not from thy statutes , for thou didst teach me . now the word sundry wayes keepes us . as first , by inlightening us to see our way , both to chuse the right way , and decline the wrong : psal. . . thy law is a light and lanthorne to our paths . secondly , by comforting and incouraging us in the good way : rom. . . through consolation of the scripture wee receive our hope . thirdly , by preventing sinne in us : psal. . . i have hid thy word in my heart , that i might not sinne . fourthly , by keeping out of sin , and redressing our way , psal. . . secondly , labour to preserve in thee a love of grace and holinesse ; let thy scope be in all the meanes of holinesse , to gaine , not knowledge and illumination onely , but sound affection also to grow up in this as well as in that . for first , as a tree low and deepe rooted , is stablished and continued in fruitfulnesse , so when faith and grace is deepely rooted in the affection of the heart , there will be perseverance . secondly , it is not good words , good actions , or good knowledge , that holdes out , but good affections will. thirdly , what other is the cause of so generall backsliding in the world , which is the proper punishment of not receiving the truth in the love of it , thess. . . thirdly , feare god : this is a wellspring of life , to make us escape the snares of death , prov. . . and . . anchora mentis pondus timoris , feare holds the heart steady as the anchor the shippe ; and joyne thy selfe to such as feare god , delight in such as excell in vertue and grace , these are able to encourage , strengthen , direct , uphold , raise , and comfort thee in thy difficulties , wearinesse and weaknesse , and set thee forward not by their gifts onely but by their example . fourthly , be instant in prayer for perseverance , so our text teacheth , for it is the lord that both beginneth and finisheth his owne worke , hee not onely sets us in the way , but leades us in the way , and at length brings us into canaan . fifthly , looke still to the comming of the lord iesus christ , as a good servant hold thy selfe in expectation of the appearing ; so the text : luke . . blessed is that servant whom the master shall finde so doing . doest thou expect him from heaven , and is not thy conversation there ? doest thou expect his comming in glory , and meetest not him in grace ? lookest thou for him as thy head , and wilt thou not as a member holde an happy union and fellowship with him ? expectest thou thence a saviour , and continuest thou not unto the end , seeing onely such shall be saved ? matth. . . now the motives to the meanes of perseverance . first , this is a true signe of a true friend of god , who loves at all times , prov. . . not onely in prosperity , but in adversity ; yea this is the praise of a true friend : sound love to christ is a sparke of christs love to us , of whom is said , iohn . . whom he loved he loved to the end . secondly , this is the praise of true grace , which cannot be measured but by the end . then may we praise the mariner , when he hath brought his shippe to the haven , and landed his passengers . then praise the valour of a captaine , when hee hath got the victory . we praise not all runners , for many runne , but one takes the prize , and that is hee that continues to the end , not hee that desists . thirdly , there is none but desires that god would be constant to him in his goodnes , & shew himselfe best at last ; and thou must then be constant to him in his service , for god is with us so long as we be with him , but if we forsake him , he may justly forsake us , chron. . . if the image have never so golden an head , yet if the legges be earth and clay , the stone in the mountaine shall breake it to pieces . fourthly , who would sowe his field , not to reape his seede againe ? who would not reape his prayers , his teares , and the dripping seede-time ●f mortification ? who would not reape his hope , his patience , and other graces ? but all reaping is on condition that wee faint not , gal. . . and therefore the apostle inferres that wee must not be weary of well-doing . object . but alas , i cannot goe so fast in the good way as sometime i did , nor so stedfastly ; i could heare more fruitfully , pray more cheerefully , keepe my times with god more carefully , bewaile my sinnes more feelingly than now i can . answ. if thou goest on , all is well , if thou stand not still , nor goest backe , a sof● pace forward goeth farre ; onely quicken thy selfe by all good meanes for thy better assurance . . if thou beest sure thou goest to canaan , though thou sometime haltest of a limbe with iacob through weaknesse , yet comfort thy selfe , hold on , onely see thy heart be not halting . fifthly , want wee examples to encourage us ? wee are compassed with them on every hand . . looke to god , and he perfecteth all his workes of creation , government , redemption , and salvation , deut. . . . looke at christ , he finished the worke he had to doe , ioh. . . hee continued through many afflictions , setting the joy before him , and despising the shame , continued in his obedience , till hee came to his consummatum est , all is finished . . looke to the saints , and neither must we be sloathfull , but followers of them , who by faith and patience enjoyed the promises , heb. . . iob would not depart from his righteousnesse while he lived : paules life was not so deare to him as the finishing of his course with joy . . looke to wicked men , how constant they are , and continue in their wicked courses , so as all meanes are too weake to pull them out ; and these shall condemne many a christian , who is so fickle and inconstant in good . verse . faithfull is hee which calleth you , who will also doe it . ovr apostle here answereth a secret objection that the thessalonians might make . how should we be blamelesse untill the comming of christ , seeing we have all satans power against us , and the violence of the world , and our selves are in a most changeable condition ? our apostle assures them of perseverance in these words , by three arguments ; none of which are taken from their owne priviledge , piety , or power , but from most sure grounds , all seated in god himselfe : and they are three . first , from his faithfulnesse and truth : hee is faithfull . secondly , from the effect of his faithfulnesse already begun : who hath called you . thirdly , from the conclusion of his worke begun : who will also doe it : that is , hee will finish and perfect his gracious worke begun . the first argument prooving their perseverance , is from the nature of god , hee is faithfull . here are two questions : . quest. why the apostle mentions gods faithfulnesse in this place ? answ. . to bring to their mindes the promise of perseverance , and holde it before their eyes : for gods faithfulnesse ever hath respect unto some promise . now this promise of perseverance is in ier. . . i will put my feare into their hearts , that they may not depart from me : and hosea . . i will marry thee for ever unto me in faithfulnesse . and in this promise they must seeke their stedfastnesse . . to assure them that his prayer for perseverance was a prayer of faith , and grounded upon gods promise ; for no other prayer can have either comfort or assurance . iohn . . this is the assurance , that if wee aske any thing according to his will , he heareth us . matth. . . whatsoever yee aske , if ye beleeve , ye shall obtaine it . and thus hee teacheth both them and us to frame our prayers , if we would speede in our suites , namely to looke at the promise before we pray . . to set god before them in such a manner , as they may apprehend him not onely true in himselfe , in his word and promises ; but one that will not frustrate the faith and hope of such as waite and depend upon him , but will carry them out to salvation . . quest. how must wee conceive god to be faithfull ? answ. god is said to bee faithfull foure wayes : in himselfe , in his decrees , in all his wayes and workes , in all his words and speeches . . hee is faithfull in himselfe , by an uncreated faithfulnesse and truth it selfe , by one eternall and simple act ; and differeth from all created truth and faithfulnesse , and truth in the creature . first , because this is the ocean and full fountaine , from whence all the faithfulnesse and truth in men and angells issue and streame . secondly , this is the rule and measure of that ; and the nearer that their truth comes to this , the more compleate it is . thirdly , this is unchangeable in the lord , in whom is no shadow of change : whereas in the creature it is changeable . the angels that fell were faithfull , but soone changed : adam by creation was faithfull to his creatour , but soone changed and departed from it . but the lords faithfulnesse is unchangeable as himselfe is . fourthly , whereas that in the creature is at least comparatively imperfect in part , and weake ; in god himselfe it is in most high perfection . . he is most faithfull in all his decrees , for the counsells of the lord must stand , and must certainely be executed , both for manner , and times , and all circumstances as hee hath decreed them : esay . . the lord hath sworne , surely as i have purposed it shall come to passe . see verse . . hee is faithfull in all his wayes and workes , which all of them are according to those decrees most holy and righteous . psal. . . the lord is righteous in all his wayes , and holy in all his workes . as for example : looke on him in the great worke of creation , he is a faithfull creatour , pet. . ult . in the worke of redemption , we have a faithfull high priest in things concerning god , heb. . . who faithfully performes all his office , both in expiating of our sinnes by one perfect sacrifice in earth , and now interceding before god in heaven . in the great worke of our justification , we behold him just and faithfull to forgive our sinnes if wee acknowledge them , iohn . for god is so faithfull that he cannot but justifie beleevers , having said that hee that confesseth his sinnes , and forsaketh them , shall finde mercie , prov. . in the great worke of protection and preservation of his church in earth , he is faithfull and true that judgeth and fighteth righteously , revel . . . yea and in heaven , his faithfulnesse upholds their eternall happinesse , tim. . . i know whom i have beleeved , and hee is able to keepe what i have committed to him against that day . . hee is faithfull in all his words and speeches : because , . they be the issue of a most faithfull and righteous will , void of all insincerity and unfaithfulnesse . . never was word uttered by him , but it declared both the thing in it self , and as it was in the minde of him the speaker . . every word of his resembles his faithfulnesse . as , first , his commandements are all just , holy , true and pure as hee is ; yea the rule of truth and faithfulnesse to us , psal. . . secondly , his predictions all of them are faithfully accomplished many thousand yeares after : as , christs incarnation in the fulnesse of time : the scepter departing from iudah , thousands of yeeres after the prediction , gen. . . thirdly , his menaces and threatnings are most faithfull and true . the olde world found them so after an hundred and twenty yeares warning . ierusalem overthrowne . yeares after our saviour foretolde , that not a stone should be left on a stone . fourthly , his promises are most sure of accomplishment , and his faithfulnesse shines in them all . abraham had a sonne promised in his youth , god accomplished it in his age . israel had a promise of departing out of egypt after yeares , and the same night went out with all his armies , exod. . . hebr. . . hee is faithfull that hath promised . god is most faithfull and true . cor. . . god is faithfull by whom ye are called : cor. . . god is true , and his word is not yea and nay . revel . . . he that sits upon the white horse is called faithfull and true . first , because of his most just and righteous nature , whose most righteous will is the rule of all his wayes , psal : . . and because himselfe is absolutely holy , yea holinesse it selfe , hee must be holy in all his workes , as a light in whom is no darknesse ; from which image of god so soone as the angels themselves fell , they delighted in lies , falshood , and all unfaithfulnesse . secondly , because hee is most perfect and unchangeable in perfection , a nature most simple , in which can be no composition , much lesse contrariety . now if the lord should be unfaithfull , he must be changed from himselfe , and so denie himselfe , which the apostle saith he cannot doe , and be god. thirdly , his most pure and holy affection makes him most faithfull : his love to his children suffers him not to disappoint them in any of his promises ; his just conceived displeasure against sinne and sinners suffers not one word of threatning to fall to the ground : his zeale to his owne glory makes him magnifie his truth and faithfulnesse above all things . fourthly , all imperfection is removed from him , which makes the creature often faile in his purposes and promises : as , . want of wisedome to foresee something , which if it come to passe doth disappoint us , & lay all our plots in the dust . but he is wisdome it selfe , foreseeing all things , and forecasting all things , and ordering them so , as nothing shall crosse his purpose or promise . . weaknesse or impotency may hinder us in effecting that wee verily purposed or promised . but strength is his , nothing can resist him : is any thing impossible to god ? luke . . no , though he say , a virgin shall conceive and beare a childe , it must be so , if all created nature say contrary . . distance of place may make us faile of our purpose and promise : wee cannot be present alwayes where we would and have purposed . but hee is omnipotent , fills both heaven and earth : whither shall i flie from thy presence ? if i ascend into heaven thou art there : if i goe downe into hell , thou art there , &c. . discontinuance in time may hinder our projects and purposes , wee may die before wee can performe our promises . but hee is for ever , and of his yeares there is no end ; his owne eternall being gives an everlasting being and truth to his promises . is god faithfull ? . imitate our heavenly father herein , in all our words , workes and wayes , expresse faithfulnesse and truth ; seeing wee professe our selves children of him who is faithfull and just in all his wayes . let not us by contrary courses disclaime and disgrace him : but , first , see that all our words be faithfull as his are , agreeing with the truth of the thing whereof we speake , and with the truth in our mindes : beware of all lies and falshood in earnest , or in jest . consider , . it is a property of satans broode to love lies , whereof he is the authour , whose first sinne was , not to stand in the truth : if wee would be like unto god , wee must hate the divells qualities , especially wherein hee is most contrary to god. . god hates lying , so as hee rangeth it among most monstrous sinnes , that wee also should so hate it , revel . . . and . . and fly it as a most hatefull and enormious offence . . the stile of a christian is to be of the truth , being sanctified by the spirit of truth : and a marke of the remnant of israel , that they speake no lies , eph. . . . the danger : god will destroy all them that speake lies , psal. . . and not onely keepes them out of the gates of the great citty , but provides a lake of fire and brimstone for them , for being most unlike god of all men , they shall be cast furthest from him . secondly , b●ware of slipperinesse in our promises and covenants : all the promises of god are in christ yea and amen , cor. . . our promises also must be yea and amen , firme and faithfull . alas ! that in the dayes of such light , men should be so light and false in promises , so unfaithfull in contracts and covenants , that words and bands almost are but winde , as if mens honest words should be as sure as bands onely in dayes of darknesse and superstition ; or as if the word of truth had chased away true and faithfull dealing among the professours of it : or as if christian faith and fidelity could not live together in the same world , nor in the same age . doth nature teach a man to be ashamed of a verball lie , and doth not grace much more of an actuall ? thirdly , we must be faithfull in our actions and wayes , and in both our callings both generall and speciall . be faithfull in thy profession of godlinesse , lurke not as an hypocrite among the saints , carry no treacherous purpose to save thy selfe by denying or betraying the truth ; give it thy heart , hand , and tongue , and life , if it require it : beware of a politique profession , never let thy practise disagree from thy profession . consider , christ professed a good profession before pilate , and sealed it with his life and death , tim. . . and wilt thou so nourish any secret fraud in thy heart contrary to thy profession ? and paul telleth timothy , hee had made a good profession and a faithfull before many witnesses . and this is a most necessary doctrine , we know not how soone we may be called to it , therefore learne it betimes , that we may be like our heavenly father in faithfulnesse , not onely in times of prosperity , but in times of tryall ; for a christian man is that indeede which he is in tryall : let us shew our selves to bee that wee seeme to be . then in thy speciall calling be faithfull : christ was a faithfull high priest in things concerning god , heb. . . and moses was faithfull in all the house of god as a servant , heb. . . so it is required of every minister or dispenser of the secrets of god , that hee be faithfull , cor. . . the steward of gods house must be faithfull to his lord , and to his family . it is not great pompous titles that commends a minister , but his faithfulnesse : prov. . . a faithfull messenger is health . and in thy private calling deale faithfully with all men , and in all things , both great and small ; so doth god , who is not the rule onely , but the witnesse and judge : thess. . . let no man defraud his brother , god is the avenger of all such things . . in friendship be faithfull : god is most faithfull to his friends , in prosperity , in adversity , in life , in death . be faithfull especially in the fellowship of the gospell , specially aiming at holinesse as the lord doth ; and to draw thy friend along to heaven with thee , and helpe him out of sinne , else a sorry friend art thou . but how farre we from this , among whom it is so hard to finde a faithfull friend , who in civill things will sticke to a man in adversity ? where is to be found the friendship of david and ionathan ? among heathens we reade of a daman and pithias , of a pylades and orestes , of an euryalus and nysus , of an achates , who was a faithfull friend to aeneas , and would not leave him in danger . but few such are to be found among christians , among whom faithfull friendship is degenerated into pollicy and flattery . the heathens could say that they used not fire or water oftner than friendship ; would christians could say so of faithfull friendship : and yet they seeme to pull the sunne out of heaven , who would take faithfulnes from friendship in the lives of men . would to god that christians had not forgotten these naturall principles . we all professe our selves to be of the family of christ , would it were with us as in that , that but one of twelve were unfaithfull to god and their friend . but wee see the contrary too too often . . in communicating to thy brethren be faithfull , lay out thy lords talent faithfully , as a wife and faithfull servant , whom the lord may make ruler over his house , luk. . . hast thou much ? many talents ? be faithfull in much , and thou shalt finde much faithfulnesse in the lord. hast thou little ? be faithfull in that little , and thy lord shall make thee ruler over much : when it shall be said , well done good and faithfull servant , &c. matth. . . oh that men would remember the doome against the evill servant , matth. . . cast the unprofitable servant into utter darknesse . why was he judged so severely ? . because an hypocrite comes among the good servants , and receives some talents . . having his talent , hee hideth it in the earth , earth eates him up and buries him alive . . he is unprofitable , hinders his lord , and makes him a loser , and doth no good to others ; all which makes the sentence as just , as severe , and certaine . . this faithfulnesse of god is the ground of all true religion , and hereupon must the whole frame and all parts of it be laid . this appeares in five instances . . in all the doctrine of faith . . in all the practise of faith . . in all the prayers of faith . . in all profession of faith . . in all perseverance in faith . first , we must ground all the doctrine of faith , all , the articles of faith , all our judgement and opinion in matters of faith upon this faithfulnesse of god ; and this by holding fast in them all the faithfull word , titus . . for that onely is the true religion , which is wholly grounded upon his word , who is unchangeable in truth and faithfulnesse . how could we beleeve all the articles of faith , which are unconceivable , and impossible to reason , if we ground them not upon gods faithfulnesse in his word ? how should we conceive that the heavens and earth were created of nothing ? that the sonne of god should become man ? should be borne of a virgin ? should by dying overcome death ? by descending into hell should deliver from hell ? how should wee beleeve that our bodies cloathed with corruption , and wrapped in deaths garments , should rise againe to eternall life ? which article the sadduces mocke at ? if wee should not apprehend them as the word of him that is faithfull and true ? contrary hereto , the maine pillars of popery are set upon the unfaithfull words of men , of fathers , councels , traditions , popes : whereas , rom. . . let god be true , and every man a lyer : be he father , or holy father , further than hee speakes according to the faithfull word . nay if an angel from heaven speake otherwise , let him be accursed , gal. . . nay , the popish church is so farre from acknowledging this faithfulnesse of god in the scripture ; as it never found a greater resister or opposite among the sects , and opposite heresies in the world : for , bring in either iewes or turkes , or any kinde of heretickes more vilifying gods faithfulnesse in the scripture , and papists shall not be the worst . but did ever any of them accuse the scripture to be a nose of waxe ? the authority of it to be no better than esops fables , without the churches determination ? to be a leaden and a lesbian rule ? to be a seed-plot of heresies , and they to be heretickes that stand to the voice of the scriptures ? doe not they call the bible the booke of heretickes ? doe they not burne the scriptures , as sometime did wicked asa , antiochus , maximinus ? have they not burned christian men for having them ? let any such furious heretickes against gods faithfull word be brought in if they can : but certainly papists must carry the bell above all other in the world , for standing opposite to the faithfulnesse of god in the scripture , and be the most hereticall , as who shut the doore against the truth , according to chrysostomes rule , haereticorum haereticissimi , qui claudunt januas veritati . chrysost. secondly , on this ground wee must lay all our practise and obedience of faith : both in respect of the object of faith , and the manner of mans o-obedience . . for the object : we must therefore beleeve the whole word of god , contained in the law and gospell , because it is of the nature of god himselfe , immediatly flowing from that eternall truth and faithfulnesse conceived in the minde of god who is unchangeable . this is the argument of the scripture : because by faith we give him the honour of truth , and we set our seale to god that he is faithfull , ioh. . . and thus he also honours us to give witnesse to his faithfulnesse : and contrary , not mingling the word with faith , we make him a lyer , ( namely , so farre as wee can ) because we beleeve not the record that the father witnesseth of his sonne : and this is the ground why we must beleeve the scripture to be the word of god , because wee doe beleeve it to be true and faithfull as he is faithfull . . for the act : because satan himselfe beleeves historically the scripture , and acknowledgeth gods faithfulnesse in it , we must specially apply the parts of the word to our selves . first , the promises , all which because he is faithfull he will performe to a thousand generations ; not onely beleeving them true in themselves , but even to us , else wee deprive our selves of them , seeing he promiseth nothing to unbeleevers . yea not onely beleeving and applying them ; but on the same faithfulnesse of god grounding the hope and expectation of all those promises which thy faith hath already apprehended : for what is it else but this faithfulnesse in god that makes our hope never leave us ashamed ? where had sarah strength to conceive and bring forth a sonne , being past age , but because shee counted him faithfull that had promised ? hebr. . . that is , she knew that whatsoever god had promised , he would faithfully performe : and heb. . . let us keepe fast the profession of our hope , for faithfull is he that hath promised . secondly , we must also beleeve his threats , for though he use sometimes lenity and patience to vessels of wrath ; yet his faithfulnesse suffers not the least jote of them to be unaccomplished . zeph. . . the just lord is in the middest of her , early , even early will he bring forth judgement , and will not faile . hath the faithfull lord covenanted wrath with the sinner ? hearest thou his word let fly plagues as thicke as haile against the transgressours , and thinkest thou to escape ? was his faithfulnesse never yet impeached , and shall it be so for thee ? hearest thou that a large booke of curses comes flying into the house of the swearer , and darest thou sweare ? and into the house of the thiefe , and darest thou be unjust ? surely if god have not lost all his faithfulnesse , thou shalt certainly finde it : this is the act of faith . . for the manner of obedience of faith : when the eye of the soule is once lifted up to behold this faithfulnesse of god , it will bestirre it selfe with diligence in well-doing . by this argument the apostle inciteth the iewes , hebr. . . god is not unfaithfull to forget the labour of your love : and matth. . . the giving of a cup of colde water hath promise of a recompence , and his faithfulnesse will make it good . no just prince can forget the faithfull service of his subject : ahashuerosh at length remembred mordecai his good service : much more will our god who is faithfull . eccles. . . wee reade of a poore man who by his wisdome delivered the citty , but hee was forgotten in that citty . but god because hee is faithfull is never so forgetfull of him that doth good in the world . vpon this ground we must lay all our prayers of faith ; so our apostle here in the text : for gods faithfulnesse onely gives us confidence of obtaining our suites . our owne unfaithfulnesse in the covenant might choake us in our suites , and stoppe our mouthes , and cover our faces with shame : but it is gods faithfulnesse that undershores us , seeing his promise hath bound him to be found of all them that seeke him truly . therefore daniel , . . in the name of the church having disclaimed all their owne righteousnesse , bindeth god from all his displeasure : lord according to all thy righteousnesse let thy wrath be turned away from thy citty and sanctuary . this will answer all the objections wee can make against our owne prayers . object . i am unworthy to pray , or be heard , and my prayer is as unworthy as my selfe . answ. true , but gods faithfulnesse gives worthinesse to both . object . but my sinnes hinder good things , they are a partition wall , and stoppe my prayers . answ. begge remission of sinnes , beholde hee is faithfull and just to forgive thee , iohn . . object . i have no comfort of my prayer , nor deserve any . answ. cast thy selfe on this faithfulnesse of god , trust thy selfe with him , commend thy selfe unto him as to a faithfull creatour , pet. . . object . but i see no meanes or way of escape or deliverance . answ. pray as david , psal. . . deliver me oh lord according to thy righteousnesse : that is , that faithfulnesse whereby thou defendest thine owne children according to thy promise . object . but i see nothing but present death on every side , and am even cast on my death-bed , creeping into the grave . answ. now behold this faithfulnesse and be safe ; it will make thee in peace and silence to commit thy selfe wholly to him in life and death : psal. . . into thy hand i commit my spirit , for thou hast redeemed me oh lord god of truth . vpon the same ground lay a sound profession of faith . sound profession stands in two things . . a constant profession of truth . . pure and upright conversation . to uphold both these , behold gods faithfulnesse . is god so faithfull in his word and promises ; let us then boldly confesse , and constantly embrace his faithfull word . . because it is of the nature of god , truth and faithfulnesse it selfe : why should wee be ashamed to holde out this faithfull word , as many politicians be ? what neede a man be ashamed of the truth ? remember what truth hath said , hee that is ashamed of me in my sayings before men , i will be ashamed of him before my father and his holy angels . . how dare men fall off from the truth of the gospell to popery or profanesse after the knowledge of it ? what change is in the truth , that they should change their mindes and turne from it ? have not we a sure word of the prophets and apostles , pet. . . which is as immutable and unchangeable as god himselfe is ? . how venterously doe men goe on in their sinne , notwithstanding the light of the word , checking their consciences , reprooving their wayes , as if some part of the faithfulnesse of it should be abated to them ? is it not an eternall word that endureth for ever as god doth , of which not one jot can be any more diminished , than the very essence of god himselfe can ? how dare wicked men come unto the hearing of the word , professing obedience , and listen with such attention , as if they would catch the word out of their teachers mouth : but their contrary course in all their actions plainly witnesseth , that they take no more good , nor no more expression of it in their lives than if so many bruit beasts came to church , void of all understanding . certainly if the word be true which they heare and professe , either must they be as men dead in their tombes , who understand not nor beleeve any thing ; or mad men , that beleeving it runne so wickedly against it . . how desperately doe numbers resist and repell the true and faithfull word ? as iannes and iambres resisted moses , tim. . . so be there in every congregation resisters and adversaries . cor. . . the apostle paul having a great and effectuall doore opened , yet found many adversaries , yea the greater doore open , the more adversaries . and how can it be other , seeing . it is the property of truth to beget hatred : never was the sunne so beset with clouds , as this word with enemies ; and all the reprobates in the world fight against the light , as the priests and people , iewes and romanes , and all , persecuted and crucified christ the faithfull witnesse and teacher of his church ; so it is not to be marvelled if true teachers that stand in the roome of christ meete with adversaries proud and stiffe , and implacable , wronging them in their names , in their meanes , devising base and unworthy shifts to binde their owne hands from their good , as void of reason as themselves be of conscience and equity : but their comfort is , ( which the lord armed ieremy with ) they shall fight and not prevaile , for truth is strongest , and that shall conquer . . in sound profession is upright conversation , and this also is upheld upon consideration of the lords faithfulnesse . gen. . . i am god all-sufficient , walke before me and be upright : hee hath given his word for our safety and welfare in this way , and he never broke with his children . be there never so many discouragements , persecutions and difficulties in this way of uprightnesse , his faithfulnesse and truth shall be thy shield and buckler , psal. . . vpon the same ground of gods faithfulnesse wee must lay all our perseverance in the faith ; so our apostle in the text layes his ground of prayer for perseverance upon the faithfulnesse of god : and cor. . . hee doth assure the perseverance of the saints from the same ground : god will strengthen you to the end , that ye shall be unblameable unto the day of our lord iesus , for faithfull is hee by whom ye are called . this faithfulnesse of god will answer all objections against perseverance . object . alas ! i am plunged in the pit of temptation with such foule and violent temptations , as i shall never be able to holde out . answ. now looke upon this faithfulnesse of god , waite a while : cor. . . god is faithfull , and will not suffer you to be tempted above that ye are able : but with every temptation will give an issue . object . alas ! were i faithfull , god would be faithfull enough ; but i am unfaithfull in the covenants , and start aside continually . answ. but mans unfaithfulnesse cannot make him unfaithfull , he hath promised that he will support the saints , and put under his hand , that they shall never be removed , nor utterly cast downe : and mans faithfulnesse is not the cause of his perseverance , but gods faithfulnesse , who gives his spirit that they shall never depart from him : they beare not the roote , but the roote beares them . the seede of god keepes them that they commit not sinne , ioh. . . they preserve not their graces , but their graces preserve them ; they cannot comprehend him , hee can comprehend them , and by his power preserves them to salvation . object . but alas ! he is so long absent from my soule , that i must needes faint . answ. canst thou not discerne his presence , yet behold his faithfulnesse that will not suffer him to be so farre from thee as thou thinkest ; god is within call if thou pray to him ; but if thou canst neither call nor pray , yet groane and sigh after him , for the lord heares the very sighes of his servants : o lord , my sighes are not hid from thee , psal. . . . if he seeme further off , or stay long , it is not ad exitium , but ad exercitium , onely to try thee : as a father may try his childe , but his love lets him not leade him further into danger than hee will leade him out againe ; the childes trouble is the fathers crosse , and in our trouble hee is troubled , esay . . object . oh , but i finde many potent and politicke enemies in my way , satan , sinne , and the worlds violence , so i feare i may fall short in the end . answ. but gods faithfulnesse will defend his owne , he is a faithfull shepheard , and as david , will rescue and recover his sheep out of the mouth of the lion and beare . psal. . hee will defend thee under his wing , his faithfulnesse and truth shall be thy shield and buckler . in the world yee shall have affliction , iohn . . as sure as on the sea are tossings by huge waves and windes , and stormes rising and raging against the passenger , insomuch that billowes shall seeme to overwhelme them : but be of good comfort , i have overcome the world , ye shall put safe into the harbour . the second argument confirming the perseverance of the thessalonians , is drawne from the grace bestowed on them already : who hath called you . where for the meaning are these things to be considered : . what calling is here meant ? and . how the apostle knew that they were called ? . who it is that hath called them ? . quest. what calling is here meant ? answ. there is a twofold calling to grace : . externall , . internall . the first is common to hypocrites & reprobates : the latter proper to the elect . the former is a calling only according to meanes : the other according to purpose . the one being external , brings men into the visible church : by the other being internall , men are called into the invisible church . the one is effectuall to salvation , we being by it united to christ the head : the other ineffectuall , tying us onely to the members . the one flowes from election , pet. . . make your calling and election sure : the other doth not , matth. . . for many are called , but few are chosen . the one brings to illumination of knowledge onely : the other to illumination of faith . the one brings to be professours of christ ; the other to be members of christ. the one can onely restraine corruption for a time : the other changeth the heart and life from evill to good for ever . now our text meaneth of inward and effectuall calling : first , because it flowed from election , chap. . . knowing that yee are elect of god. secondly , because to them the gospell was not in word onely , but in the power of the holy ghost , and in much assurance , whereby they answered the calling , verse . and chap. . . they received it not as the word of man , but as it is indeede the word of god. thirdly , it is such a calling as must hold out unblameable . this is a severing of the elect from the world , to become members of christ by faith , ioh. . . quest. how knew the apostle they were chosen , and effectually called ? for god onely knowes who are his , tim. . . answ. god onely knowes who are his by himselfe , and from himselfe , but men may also know , to whom he pleaseth to reveale it . . god onely knowes who are his ex priori , by seeing and searching the heart , and trying the reines , ierem. . . but though hee know onely by the roote , men may know by the fruite , mat. . . . god knowes onely by the judgement of certainty , infallibly : but ordinary men can know onely by the judgement of charity . . god knoweth his collectively , that is , the whole university of his chosen , and no meere man or creature can in this sence know who are gods. now for the apostles knowledge of their effectuall calling , know , first , that the apostles had a gift apostolicall , whereby they were enabled sometimes to discerne the finall estates at least of some particular men : but this was by extraordinary revelation . this is not here meant . secondly , our apostle here walketh not onely by the judgement of charity , but of certainty : for he saith not , we hope or charitably conceive , but we know ye are the elect of god , epist. . . thirdly , hee attained this certaine judgement of their effectuall calling by the same ordinary meanes , whereby ordinary men may also be perswaded of their effectuall calling , and consequently of their salvation . quest. by what ordinary meanes did the apostle discerne it ? answ. . he saw it in the instrumentall cause of their effectuall calling , and their carriage towards the same , chap. . . they were not onely called by the voice of the gospell , but they answered that call , for the gospell was not to them in word onely , but in power , in the holy ghost , and in much assurance . . he saw it in the effects of the gospell manifest in them ; as in their effectuall faith , patience , hope , diligent love , which are assured and infallible tokens of effectuall calling , verse . chap. . . in the sound and sincere affections changed by the gospell , such as are joy in the holy ghost , patience in afflictions , yea joy in suffering the afflictions of the gospell , chap. . . . in their christian and holy conversation , they followed the examples of the apostles , and set themselves as examples to all that beleeved in macedonia and achaia , chap. . verse . now what is it to be a sound christian , but by faith to be set into the head , and by love into the body of christ ; and by hope into the very fruition of the glory purchased by christ , from which alone the apostle concludeth them to be the elect of god , verse . chap. ? now by the same ordinary way may every christian , yea and ought to know his owne effectuall calling : for else , first , those exhortations were vaine , pet. . . give all diligence to make your calling sure . secondly , either should we want the spirit , or the spirit should be wanting in his office ; who is therfore given , that by him we might know the things given us of god , cor. . . one of the first whereof is our effectuall calling . thirdly , the change by effectuall calling is so great , as it were strange it should not be discerned ; it is a setting of prisoners to libertie , luke . . can a man come out of a dungeon of ignorance , infidelity , and snares of sinne , and be restored to so glorious liberty of the sonnes of god , and not discerne it ? it is the opening of blinde eyes , acts . . can a blinde man be restored to sight , and not know it ? iohn . one thing i know ( saith hee that was blinde ) that whereas i was blinde , now i see . it is the quickening of the dead , and raising of the buried in their graves . can hee that is dead , cold lazarus be raised to life after foure dayes , and move , and walke , and doe all the actions of life , and not know it ? can a man be quickened with heavenly life , and move and walke towards heaven , and not know it ? may not a beleever know his owne faith , and thereby his calling , which ever goes with inward calling ? mark. . . lord i believe , helpe my unbeliefe : hee discerned in himselfe the first motions of conversion and faith . fourthly , can a man have any comfort of any action or duty of christianity , for which hee wants a calling ? how could he assure himselfe of comfort and acceptance in any thing , if he be not sure he is come to christ , and have yeelded himselfe to his voice and call ? quest. but may a man alwayes know the time of his calling and conversion ? or may hee know himselfe at all times after to be effectually called ? answ. . though some may know the very time of their conversion , and answer to gods call , yet it is folly to be curious to know the day or houre of it . it is all that the scripture requires , that we may know our selves truly called of iesus christ : although we know not precisely the time when . neither be foolishly censorious that another is not converted , because he cannot point the very time of his conversion . i know a tree was planted , because i see it growne , greene and fruitfull , though i know not the time and houre , nor yeare when . consider , first , it is often with gods children as with ours , who are so weake and fraile in the birth , that they know not whether they are born ; nor for long time after discerne that they are borne , yet afterwards they come to know their life and birth . and so may gods childe in the instant of the new birth for weaknesse and impotency not know it . secondly , the spirit bloweth where it listeth , but knowest thou the way of the winde , or how the bones grow ? eccles. . . the way of the winde is unknowne in this , that a man cannot justly determine the first moment of the first blast of it : so cannot a man sometimes directly set downe the precise time of his conversion . this freedome of the spirit allowes him to winde himselfe secretly into our hearts , and to come stealing upon us , sometime without any noyse , as christ came in upon his disciples , the doore being shut . thirdly , the casting in of this grace into our hearts is compared by christ , marke . . to the casting of seede into the ground ; so is the kingdome of god : as if a man should cast seede into the ground , & should sleep & rise up , and the seed should spring and grow , but he knowes not how . which plainly sheweth , that although the spirit may come rushing in with a mighty noise of wind as acts . . yet he is most free to come in what manner he pleaseth , and so still , as that a man cannot alwayes set downe the precise time of his comming . . for the second : whether a man once called alwayes know his calling ? answ. in ordinary course a christian knowes : but in anomolons and extraordinary cases and times , a good christian may hardly , or not know it at all : as first , in a strong fit or pang of temptation , which is to the soule as a swooning to the body , wherein a man lives , but knowes not that he is aliue : nay he will seeme to himselfe and others as quite dead . so a christian disguised by temptation may implead his owne calling , and yet recover well , and come to himselfe againe . secondly , after some grosse or grievous sinne , god leaves his owne with terrours of heart to call great things into question : sinne as a boysterous storme shakes the foundations , and leaves the sinner as a man in a trance or extacie , stunned and senselesse for the time by some great fall . now may the christian doubt of his calling , and of gods favour , till he have made up his peace againe by repentance . but yet by the cherishing of faith and graces a man may ordinarily retaine the comfortable assurance of his good estate in grace . the efficient of this calling is god , hee who calleth . . effectuall calling depends upon his purpose , and is called a calling according to purpose , rom. . . for as he purposed the end , so also the meanes tending to the end . . the power is his , and argues the worke onely to be his . it is a worke of new creation : who can create a new heart but he ? he calleth things that are not , as if they were . who can set light in the middest of darknesse , but hee that said , let there be light , and it was so ? but effectuall calling is a translating us out of the power of darknesse into his marvelous light , pet. . . and the apostle ascribes it to this power , corinth . . . who can fashion man to his owne image , and repaire that image decayed , but hee that made it at the first ? surely hee onely can inspire a new life into the face of the soule by effectuall calling that quickeneth the dead , ephes. . . . the meanes is his , even the voice of god in the mouth of his servants : wisdome cryeth in the streetes , prov. . hee that ●eareth you , heareth mee , luke . . . the answer to the meanes is his , and by the worke of his mighty power . who can make a dead man heare a voice but he ? iohn . . the houre is that the dead shall heare the voice of the sonne of god and live . . the estate whence and whither we are called declares it to be from god alone . to free us from the servitude of sinne , death , the divell , the world , hell and condemnation , implies a more mighty power , than all these put together ; even that divine and mighty power , that bindes the strong man , and casts him out of his hold . and whither are wee called ? even to the grace of the gospell , galat. . . to fellowshippe with iesus christ , cor. . . to an holinesse above the first adam in innocency , and to the happinesse of the second adam in the kingdome of glory : and this can onely be the worke of god. pet. . . the god of all grace who hath called us to his eternall glorie : an excellent worke , where is such a workman . hence . see what is effectuall calling . it is a powerfull worke of god , calling persons to bee what they were not : of sinners to become saints , of enemies to become sonnes ; as saul being called to bee a king● was changed into another man , and another spirit was put upon him . so the lord puts forth upon every convert another spirit agreeing with the condition to which he is called . and hence it followes , that if the lord call so powerfully , hee leaves it not in our power whether wee will come or no ; as the late refined pelagianisme would perswade us . who can resist an almighty power ? which is put forth in effectuall calling : can the creature resist the creatour of it selfe ? can the dead resist and not come forth of the grave , at the voice of the sonne of god ? . we must labour to feele this power of god working in our effectuall calling ; not conceiting our calling to be a matter of opinion , or imagination of things absent : but labour to finde the same power in our selves , which raised christ from the dead . first , by acknowledging the voice of christ in the ministery : cant. . . it is the voice of my beloved . secondly , by answering the call , as samuel , speake lord , thy servant heareth . acts . lord , what wouldest thou have mee to doe ? acts . . i was not disobedient to the voice . thirdly , by daily separation from the corrupt and profane of the world : thou hopest for heaven , but hast no calling to it , that cannot be got out of earth , that traducest men , and cannot away with this strict company . fourthly , by conjunction with the body of christ not as wennes , or wooden legges , but as quickened members . . despaire not of others , though farre runne on in their evill : their conversion is but a call of god ; it is as easie for him to create new hearts , and regenerate them , as for us to call a man by his name : he can quickly call that which is not , as if it were , which the apostle applieth to the conversion of the whole body of the gentiles , who lay in a wofull ruinous condition . . for our selves , be thankfull that the lord hath vouchsafed to call us out of our naturall estate , to an estate of grace and glory . for a man to give an hand to the maimed , an eye to the blind , were thank-worthy : but to give the hand and eye of faith to a sinner , yea to give life to the dead is another manner of worke . see how the apostle peter , . . . breakes out into the praise of god for this blessing above all other . all rivers runne into the sea , and all blessing to the full sea of blessing ; if wee must blesse him for the least temporall blessing , much more for spirituall and eternall blessings ; for blessing us in our soules , blessing us in his sonne , and in the blessings of the gospell : here is a rich grace on gods part , an undeserved grace on our part , who were found when we sought him not ; a durable grace , seeing his gifts and calling is without repentance , the same power upholdes the worke that set it up , rom. . . from effectuall calling , a christian may certainly conclude his owne salvation . rom. . . whom hee calleth he justifieth , and whom hee justifieth he glorifieth . and from calling we may rise to election , as the apostle implies , cor. . , . and here in the text , he hath called you , and he will doe it . and why ? . because of the nature of this calling . what is it but a drawing of men out of the state of sinne and death , into the state of grace and eternall life ? coloss. . . who hath delivered us from the power of darknesse , and translated us into the kingdome of his deare sonne : from kingdome to kingdome , from an eternall state of death to an eternall state of life and glory . . gods eternall love is hidden with himselfe till effectuall calling discover it . and hence it seemes to be called a calling according to purpose , not onely as flowing from it , but also declaring , that whosoever are thus called , god purposeth eternall good to them ; and they may know it shall be made good to them , because this purpose is infallible , and immutable . . effectuall calling is a giving of man by god to christ to save , ioh. . . every one that the father giveth unto me , commeth unto me , and him i cast not out . if then thou knowest thou art once given to christ , thou knowest thy salvation : for this calling of god is without repentance , rom. . . this gift is never cast away . . a man naturally ariseth from the effect to the cause , from the fruite to the roote , from the streame to the fountaine : then in like sort may a man conclude of gods eternall love by effectuall calling , which is a fruite of that roote , a streame of that fountaine of predestination to eternall life . and whereas wise men may by likely meanes judge of the end , much more may a christian by the infallible meanes judge of the certaine end , god leading him by this meanes to the principall end , which nothing can frustrate , seeing all things fall out to the best to them that are thus called according to purpose , rom. . . . as in the law , he that had first fruites , might expect the harvest , so he that is effectually called hath begun his salvation already , hee hath begun the heavenly●life upon earth : iohn . . he that beleeveth , hath eternall life , and is translated from death to life . and as the earnest penny confirmes the whole bargaine amongst men , so the earnest of the spirit gives us assurance of full holinesse , and full happinesse , because he that hath begun a worke of grace in us , will performe and finish it to the day of christ , phil. . . and this reproves not papists onely who deny that a man may be sure of his salvation without extraordinary revelation : but even protestants , who resolve never to trouble themselves about it : they will leave all to god , and will not enter into his councell , but rest in a good opinion and ungrounded hope , in which if it happen well , they have well . but what a folly is this ? for , first , what man in any outward title or tenure will content himselfe with uncertainties , if he may be certaine of a good estate ? we would hold him a man distracted , that would offer to claime and hold house and land without evidences and conveyances . is any man richer , because he dreames he is rich ? so to dreame of the wealth of grace , enricheth none . secondly , what is the use of the whole gospell , but to be gods embassage , certifying us of his free grace , in electing and saving us ? what other use than to bring us peace of conscience through justification of faith ? and what peace without assurance ? iohn . . these things have i written unto you that beleeve , that yee may know you have eternall life . so as the end of all scripture is not onely to know that there is an eternall life , but that beleevers have it . thirdly , why are wee commanded to give all diligence to make our election sure , pet. . . if it be either needelesse or impossible ? when christ commands us to rejoyce that our names are written in the booke of life , doth he not imply , that a man may know it ? and convince us that the want of this joy is by our owne default ? fourthly , a man neglecting or despising this comfortable assurance , perverts the whole ministery . doest thou pray for remission of sinnes , and not beleeve it ? thy prayer is a dead carcasse . doest thou professe in the creed , thou beleevest remission of thy sinnes , and by not caring to beleeve it , give the lie to thy profession ? doth the word preached command thee to beleeve in the lord iesus christ , and that thy redeemer liveth , who loved thee , and gave himselfe for thee ? and wilt thou sticke in an idle conceit , as if it were needlesse to wade into this deepe ? are the sacraments but as seales set to blankes without this assurance , and is it yet needlesse ? doth the apostle say that hee that knowes not that iesus christ is in him , is a reprobate , and is it an idle or a needlesse thing to prove it ? cor. . . quest. but where may i come to this assurance ? answ. we send not men to poare upon the doctrine of predestination , nor to soare up to heaven , to pry into gods councell . but thus . looke downe into thy selfe , examine if thou beest effectually called ; see what god hath done in thee , and so maist thou judge what he will further doe in thee , and for thee . this is indeede an hard taske , and requires all diligence , which the apostle peter calls for unto it . for , . satan seeks to plucke from us this comfort of our lives , both before our calling , causing us either to shut our eare from the voice , or by picking and pulling the seede out of the heart by carnall distractions and objections . and after our calling , perswading men all is deceitfull or vaine , god is not at peace with them , nor they with him . . most men rest in generall outward calling which is ineffectuall . . but chiefly , the likenesse of outward ineffectuall calling unto it makes it harder to be discerned . quest. wherein is the likenesse betweene effectuall and ineffectuall calling ? answ. first , by ineffectuall calling a man may come to the feast , and sit downe at gods table , as the unworthy guest did , may seeme one of the friends of christ , may make shew of answer to the call , in respect of outward profession , and conformity to the doctrine ; when the heart answers not , nor resolves to answer . deut. . the people came to moses , and said , whatsoever the lord commandeth , that will wee doe . but the lord said , oh that there were such an heart in them ! if the call were denied , or fairely excused and put off , as some of the guests did , this were more discernable . but many come in among true worshippers , and bring in lampes and some oyle , and are the more hardly discerned . because , as the same sunne , earth , raine , roote , moisture , brings up the chaffe , as doth the wheat : so the same meanes of word and sacraments nourish the hypocrite , which doth the sound hearted christian. secondly , by ineffectuall calling a man may come to a great measure of knowledge of the word , to consent to the truth of it , may preach it , yea soundly handle it for the conversion and saving of others ; may preach it in the name of christ , that is , for his glory , and by his grace . many of those that preached in the name of christ , shall come in the last day and challenge acquaintance of him , to whom he shall say , i never knew you . nay perhaps those that have built an arke to save others , as noahs carpenters , shall be drowned themselves . yea more , a man may defend the word , as iulian , and receive within him the seede of the word , and bring forth some fruites , as the bad ground did , and all this is like effectuall calling . thirdly , by ineffectuall calling a man may come to see his sinne , to sorrow and grieve for it , to confesse his sinne , be humbled for it , ashamed of it ; to acknowledge his estate to be nought , and preferre the state of the godly before his owne , yea wish and desire to change estates with them , as balaam . he may crave pardon of his sinne , desire the prayers of saints , as pharaoh and simon magus : he may refraine himselfe in many sinnes , as haman . he may fast , and rent his clothes , and lie in sackcloth , as ahab . he may doe many things at the direction of the word , as herod for iohn , and yet be in the gall of bitternesse . and is not this like effectuall calling ? fourthly , by ineffectuall calling a man may attaine to some kinde of faith ; can beleeve christ a saviour ; can get a perswasion that christ redeemed him ; can taste some sweetnesse , as if hee drew vertue from christ ; can rejoyce as in a good estate ; as the stony ground received the seede with joy , luke . . and some that being not onely enlightened , but taste of the good word , and power of the life to come , shall quite f●ll away , hebr. . . and some we reade of , denying the lord that bought them : that is , both in their owne profession and perswasion , and in the charitable judgement of others . this is so like effectuall calling , as no man but would thinke them sheepe of christ , as themselves doe , but are not . fifthly , by ineffectuall calling a man may partake of the spirit of god , and be in some sort sanctified by the blood of the covenant , heb. . . hee may attaine unto many excellent graces , as joy in hearing , sweete gifts in praying , power in preaching , a kinde of love of god , humility under the hand of god , as ahab ; a reverencing of good men , as herod reverenced iohn ; a seemely externall worship of god ; bounty and freenesse to uphold the worship of god , and not sticke at thousands of rammes , and rivers of oyle : vnto a fiery zeale for the lord of hoasts , and upholding his worship , as iehu , who seemed a servant , that could not abide his masters dishonour ; but departed not from the sinnes of his fathers . all which a man would thinke belongs to sound and effectuall calling . this likenesse therefore of the one with the other makes effectuall calling the more hardly discerned . now therefore seeing this outward and ineffectuall calling brings us not into grace with god without the inward . . seeing it is common to good and bad , matth. . . call in all you finde . . seeing it is unprofitable : as what profit had ismael of his circumcision , esau in isaacks family , or iudas in christs family , being profane . . seeing to be in the church , and not of it , is to deprive himselfe of the chiefe priviledges of the church , which is remission of sinnes , and life everlasting . we must therefore labour to finde in our selves such sure markes of effectuall calling , as yet were never found in hypocrites , that wee may be sure our calling is sound and saving , proper to the elect , a note and forerunner of eternall glory . quest. what are these markes ? answ. . a discerning of the voice of him that calleth : this implies hearing , for hee that heareth not gods word , is not of god , ioh. . . but besides hearing , first , here is a spirit of discretion , putting difference betweene truth and errour , good and evill : cant. . . it is the voice of my welbeloved : and ioh. . . my sheepe heare my voice , and a stranger they will not heare . secondly , there is a perswasion of him that calleth , gal. . . which is beyond hearing , called the hearing eare , which hypocrites want . thirdly , there is a yeelding unto the perswasion , that it passe not without some such effect as is not to be found in any hypocrite . the faithfull have an oyntment given them , and see christ in his voice comming every day nearer them than other . it is the voice of my welbeloved : beholde hee comes leaping over the mountaines , skipping over the hills . see this in some instances . the lord pleaseth to speake and utter his voice sundry wayes , outwardly , and inwardly . . outwardly . . in the ministery of the word and sacraments . . he calleth by the voice of his mercies , and corrections . . inwardly , by the still voice of his spirit to the conscience . now wee shall see effectuall calling answers all these . i. if god speake in the ordinary meanes and ministery , an heart effectually called heareth the word , not onely to know it , but to be directed by it ; not onely to consent to the truth of it , as hypocrites and divels may , but to approve and like it : to receive it not into the eare onely , but into the affection ; and not into the affection of joy onely , as the hypocrite , but of love , feare , trembling , and the rest : and not into the affections onely , but into the conscience , whereby they let it in further , and allow it a deeper rooting than any hypocrite can doe . and therefore in the one it is an illumination like a blaze , soone extinct againe : in the other it is a cleare light and lampe that carries them along into the bride-chamber . in the one it is like a sodaine flash of lightening , as soone gone as come : in the other it is like the sun-shine , that shines all the day long for direction and comfort . for the parts of the word : the law and the gospell . if god speake in the law , an heart effectually called heares that voice , not onely to see his sinne , and sorrow for it , which an hypocrite may ; but to hate his sinne , to loathe it , and leave it : yea not to leave many , or all but one , all but our herodias ; but to forsake even the most beloved and bosome sinnes . hee heares the voice of god in the law as a rule of life , not onely to restraine corruption , but to drive him out to sound renovation , and reformation . hee heares the voice of the law to get out of his estate of nature , and to get into the state of the godly ; not at death onely as balaam , but in his life ; and to apprehend so the end of godlinesse , as he useth the meanes to compasse it : whereas an hypocrite aimes at the end , but either passeth over or slubbers the meanes . if god speake in the gospell , an heart effectually called heareth that voice offering grace and pardon to it , which because it is weary and laden , this voice is as flagons of wine to revive his soule ready to faint in him : but an hypocrite being not seriously humbled , heares carelesly . the former heares this voice as an instrument of saving faith , by which he beleeves christ not onely a common saviour , but his in speciall : not to wish onely , and make some offers , but to purchase the pearle what ever it cost : he heares this voice , not to taste onely some sweetnesse of christ , and the heavenly gift , ( which an ineffectuall calling may doe ) but to digest it , and live by it . ineffectuall calling may enlighten many , may affect many ; but this perswades the heart , and justifieth many : esay . . by his knowledge shall my righteous servant justifie many . that may consent to the word , and and receive it with joy , but not with faith , not with love . that may taste it , but digest it not , as beleeving christ rather the saviour of others , than their owne : or if they say their owne , they cannot prove it : but this mingles all with faith , assenteth , and truly applieth , and constantly retaines it , when all the other blaze is quite put . if god speake in the sacraments , hee heares his voice there . first , in baptisme , to obey his first call , to be gathered into the church , as the creatures into the arke : but with this difference . hee heares this voice to be admitted not onely into the externall society of the church among true beleevers , as simon magus may , & demas , and iudas , and every uncleane beast : but to put on christ , and to be justified by faith , to be set into the head , and so are both in the church , and of it . he heares the voice effectually , not onely to the washing of his body with water , but to the washing of his soule with the water of regeneration , and first fruites of sanctification . he heares this voice , not onely to make a profession , but an actuall renunciation of satan , of lusts , of the fashion of the world , and to binde himselfe an houshold servant of christ all his dayes . secondly , in the sacrament of the supper , hee heares the voice and discernes it , to feede not his body onely with the lords bread , but his soule with the bread which is the lord. he heares the voice to renew his covenant , and set his seale unto it ; to eate and drinke worthily the flesh of christ which is meate indeede , and the blood of christ which is drinke indeede : and so growes up in the covenant as a true member of iesus christ. he feedes his faith by this sacrament , the hypocrite feedes his hypocrisie . the second way of gods externall calling , is by the voice of his mercies and crosses . the heart effectually called heares the voice of his mercy : . to inflame it selfe with the love of god , but not as hirelings for wages , but as children for himselfe and his goodnesse , psal. . . . to make him cleave to his worship , not outwardly onely , as cain and the pharise , but inwardly and sincerely . . to frame him to cheerefull obedience , whereas ineffectuall calling can make men say , lord , lord , but they doe not things commanded . . to make him zealous for religion , and hate corruptions not in others as iehu , but in himselfe , and that not by a fit , as a burning ague , but with a constant temperate heate against all evill , because of love of good . . to make him thankfull to god , and mercifull to men , as god hath beene to him . secondly , when the lord calls by afflictions and crosses , this heart heareth the voice of the rod , to open , & keep open the door , that is , the eare which was sealed . it is the lord , as saith eli , and not as pharaoh , who is the lord ? hee heares this voice to make him stoope , and inquire , and hearken further , as manasseh ; and as paul stricken downe , lord , what wilt thou have me to doe ? hee heares it to make him feare the more , but not servilly and slavishly by the spirit of bondage , as the israelites at the giving of the law , lest they should be stricken through with darts ; but with a childlike feare , lest they further offend him . he heares the voice of the spirit purging and cleansing him by afflictions , as by the lords fanne , and whitening him by this sope of afflictions : dan. . . ii. the lord speakes inwardly by a still voice in the heart : sometimes by the motions of his spirit , when the elect heare the voice behinde them saying , this is the way ; they heare the voice , cherish and foster the motion , and walke in the way . many are the motions of ineffectuall calling , but they are not followed , but either resisted or neglected , and at last utterly quenched . sometimes the lord speakes by the secret checkes of their owne conscience , which the hypocrite by all meanes would choake and stifle : but effectuall calling listens to this voice , to the humbling of the heart , making the sense of one or more grosse sinnes to be as a weight of lead on their hearts to keepe them under ; to the shunning of them , and terrifying of them from the like for time to come : so as by sinne , a way is made out of sinne , and a passage made to reconciliation , and grace which is given to the humble . thus have we described the first and most assured and infallible note of effectuall calling , namely , the true discerning of every voice and call of god , with a gracious fruite and effect following the same . a second infallible note of effectuall calling , is a manifest and continuall change by this voice ; great and wonderfull is the change in a man truly called . he is not the same man he was before : gods voice and calling makes things that are not , as if they were , rom. . . was there not a great change in lazarus , when he was called out of the grave ? yet the difference betweene lazarus dead and alive is not more , than betweene a man effectually called and uncalled : god hath quickened a dead man. this change will bewray it selfe sundry wayes . i. in respect of sinne . before effectuall calling , oh how did he delight and joy in his sinne ? who was a more busie actour in sinne than he ? he could runne to excesse of riot as fast as any ; hee was a loving partner and companion of evill men ; hee hated none so much as those who would have reclaimed him from his sin ; or if sometime he were stung and pricked in conscience , he could confesse and sorrow for sinne , but not hate it , not leave it . perhaps some sinister respects might cause him to restraine himselfe as haman , but to a thorow reformation he could never attaine . but now he is called not onely out of the curse and guiltinesse of sinne , but out of the bondage and service of sinne ; that now hee serves not in the oldnesse of the letter , but in newnesse of spirit : the more dearely hee loved his lusts , the more deadly hee hates them , as ammon did thamar . now he hates that which he doth . hee dearely accompts of him now whom god useth as an instrument to helpe him out of his sinne : so the iaylour , act. . he gives his sinnes a passe , and saith as ephraim to his idols , get yee hence : hee loathes his beloved sinnes past , hates the present , and avoides sinne to come , with all the occasions , be they never so secret , gainefull and pleasant . ii. in respect of the world : what a change is there in a man effectually called ? he was in the world , and of the world , hee could follow it as earnestly as any other : hee gave the world his heart , his hands , his thoughts , his time , his tongue ; he minded nothing so much as earth , he savoured nothing but earth , hee spake of nothing else cheerefully ; hee treasured nothing but earthly things , he was unsatiable , unmeasurable , unweariable in gathering earth & earthly things : but now god hath called him out of his owne country , as abraham , in which he tooke so great content : he is called out of the world , iohn . . now he is become a stranger at home , his heart is estranged from things below , his minde is on things above ; godly thoughts and meditations begin to take him up ; his affections are weaned , that now he aimes and desires other wealth than before ; his tongue can speake of heavenly things without tediousnesse , hee treasures now in heaven , and will be a gainer by godlinesse . matthew being called forsakes his unlawfull , yea and lawfull gaines for christ , chap. . . zacheus at a word speaking , enricheth himselfe by impoverishing himselfe , and making restitution . happy is that man that findes this change in himselfe , that he hath got above the world , that though hee have the world in his hand , yet hee hath cast it out of his heart . never could this be done by the strength of nature , never worldling attained it . iii. in respect of graces , which discover themselves , . in their kindes , . in their soundnesse , . in their growth . this grace will appeare in setting forth the vertues of him that hath called us out of darknesse into his marvelous light , pet. . . by vertue of this holy calling we are sanctified throughout , as we have heard in the former verse : so as there will appeare , first , a new life of grace . he that onely lived the life of nature , but starke dead in respect of the life of god , and past all feeling , a carcasse without the soule of gods spirit , stinking in the grave of corruption ; hath now heard a voice of christ , saying come forth , and now the bands of death are loosed , a new life of grace succeedes , that hee may now say as christ , rev. . behold i was dead , but am alive for ever . . a new light in the things of god. hee that was blinde , and could not see one steppe before him to eternall life , hath now his sight restored to him , that he can say with the blind man , one thing i know , that whereas i was blinde , now i see : the man iesus hath opened mine eyes . not his understanding onely is restored , but his spirituall senses are quickened , that now he can taste how good god is , he can heare the voice of god , he can savour things of god , can feele the prickes of conscience : and hee whose tongue was tyed from good speech , can now speake of the things of god with understanding . . grace will discover it selfe in all new affections . he that was an hater of god , is changed into a deare lover of god ; which sincere love is made a manifest note of effectuall calling , rom. . . such as are called of purpose are said to be such as love god : and this love of god as a sweet perfume rectifies all the other affections , it will expresse it selfe in a studious care to please him in all things , and in a feare of displeasing him . in a constant delight in his word and ordinances , being his love-letters , in a surpassing joy in all the meanes of our sweete fellowship with him , whom before we shunned as an enemy . in a love and admiration of his graces wheresoever , which are as jewells and pledges of his love . in an earnest and fervent desire of immediate fellowship with him whom we love best of all . . grace will bewray it selfe in new motions , which is a new obedience unto the voice discerned and beleeved , even in difficult , dangerous , costly , and selfe-denying duties : for alwayes with effectuall calling there goes a power enabling the christian to the fruitfull practise of the doctrine of godlinesse : acts . . and from the inward obedience of the heart flowes all outward obedience in the life . ineffectuall calling moves not , or is not from within , but from some externall plummet , or can produce leaves , rather than fruite , or sound fruite ; but not much , nor lasting , or in some things , not in all , as herod . but this moveth and obeyeth sincerely , universally , constantly . thus will grace discover it selfe in all kindes through the whole man. secondly , the graces of effectuall calling discover and distinguish themselves by their soundnesse . hypocrites want soundnesse in the common graces they have , and all for want of this change by effectuall calling . ineffectuall calling may beget a kinde of love of god , but that is not for himselfe , but for wages ; not as children love their father , but as hirelings love a strict master . whereas true love of god attending effectuall calling , workes feare of offending him , not to be offended by him , delights in his presence , in his ordinances , and love-letters , and in his graces , as so many jewels and pledges of his love . ineffectuall calling may come to some feare of god , but onely by the spirit of bondage , rom. . . which true love casts out : as israel in the mount feared revenge . but true feare of god saith as ioseph , hath my master done this for me , and shall i doe this ? ineffectuall calling may attaine some zeale for god , as in iehu in ahabs case , but rather against others sinne than his owne ; and for durance it is but as a blaze in straw , as his being unsound lasted not . but zeale of effectuall calling hates sinne in another , because it hates his owne first . ineffectuall calling may attaine a kinde of love of the brethren , but this is neither ordinary , nor well grounded : it is not for gods image , and it is rather a reverence of good men , than love of their goodnesse . herod reverenced iohn , but loved him not : neither can that love that is so light , and set upon indirect ends and occasions continue , but will be easily changed into deadly hatred , as herods was . thirdly , the grace of effectuall calling will distinguish it selfe by the growth of it , and proceeding in sanctification : hence it is called an holy calling , tim. . . both in respect of the authour , the holy ghost , and of the meanes , the holy word sanctified hereto , and of the effect ; because it workes holinesse in heart , and sanctimony in life : but also in regard of the end to which saints are called , namely , by the degrees of holinesse , to rise to the perfection of it . a counterfeit may be washed over , and goe for currant , but it wants , . weight , . sound , . substance : so counterfeit sanctification wants three things , that suffer it not to abide the tryall . . vnion with christ , being onely tyed by a thred of profession , not set or incorporate into him , he hath no substance of christ in him . . righteousnesse , which flowes from the union with christ , hee lyes under the guilt of all his sins , christ carries none of them away : if he be put in the scale as baltazer , hee shall be found too light , and wanting of his weight . . the spirit of christ is given onely to sonnes , he dwells not in that house where is onely a base sound of sanctification , in some common gift , onely suppressing open sins , but not inward lusts : whereas effectuall grace , not onely checkes secret corruptions , but daily renewes the heart , and perfects the image of god. hence it is that many that seemed to answer the call , fall off to nothing , because they were never good : whereas true holinesse is like the light , clearer and clearer till perfect day . and a man truly called , is like a faire woven stuffe , that weares most shining at the wale and ground , and cannot but be best at last . i. these are the markes of effectuall calling : labour in them , and take good paines to get them on thee , rest not in a common ungrounded hope , nor grutch the time to minde those things seriously . for , . what a comfort of heart and refreshment of soule will this be in the day of trouble , to see gods covenant sealed upon thee ? . what a resolution will it breede to contemne the world , the pleasures and profits ? what a christian courage against afflictions , yea death it selfe , against all motions and commotions in states , in evill dayes , and perillous times ? . what stability in holding our grounds of religion against all disputes in the world ? against all stratagems of papists at home or abroad ? neither their masked distinctions , nor coloured devotions shall unsettle this soule ; but it shall be as mount zion , stable upon sure foundations . . how sweetely would all gods ordinances relish and taste , ordained for this end ? how firmely should wee holde our end and aime in our eye in all the meanes , beginnings and way of eternall life ? when we discover daily in our selves assured and infallible markes that wee are in the right way unto it . ii. if we finde our selves by these notes truly and effectually called , be thankfull unto god for this great worke , whereby hee hath laid in thy soule such an infallible assurance of eternall life . thou lookest on such as are uncalled ; see thy nature in them , they and thou being digged out of the same pit : in their misery see thine owne ; thou shouldest sweare , and drinke , and curse , and revile goodnesse as fast as they , resist the meanes of grace as resolutely as they , wert thou left to the power of nature as they be . but now thou seest a difference made : and who hath made this difference ? who separated thee ? oh , praise the lord for his free and rich mercy , who hath poured out the riches of his grace , in thy effectuall calling to grace , rom. . . iii. pray earnestly , that he which hath called thee , would also confirme his owne worke : so peter , . . . the god of all grace , who hath called us to his glory in christ iesus , make you perfect , stablish and confirme you to the end . and adde watchfulnesse against all such as would againe carry thee away from christ , and the holy calling . it is the sinne of many , of whom we may marvell so with the apostle , gal. . . how soone they are carried to another gospell , having lost him that called them into the grace of the gospell . but what was their sinne to the sinne of these in our dayes ? for they were , . new converts , we have had the gospell as many yeares , as they weekes or dayes . . they fell of weaknesse , wee of wantonnesse , wilfulnesse , even against the power of the gospell so long working upon us . . they by joyning circumcision and christ together , which was formerly gods sacred ordinance ; we by joyning christ and antichrist together , reconciling christ and antichrist together , reconciling light and darknesse together , patching our new garment with olde patches and rags of romish devotions and superstitions , and as moles , undermining the grounds of holy truthes , for which the lord might justly remove his candlesticke . [ who will also doe it . ] the third argument of the perseverance of the saints in grace , removes all scruple , taking the whole worke out of our hands , that he who hath the glory of the beginning , may also have the glory of the end . for , . as we could not begin our salvation , so neither could we end it ; he that was onely able to lay the first stone in this building , is onely able to lay the last : philip. . . hee that hath begun the good worke in you , will performe it untill the day of christ. . it is safe for us , that it is in gods hand to finish our salvation , who hath begun it ; for were it put into our hands againe , it would be quite lost every day : and therefore the apostle peter saith , pet. . . we are kept by the power of god to salvation . gods faithfulnesse preserves to salvation , who are once effectually called . rom. . . whom hee calleth , hee justifieth and glorifieth . philip. . . i am perswaded that he that hath begun this good worke , will finish it to the day of christ ▪ heb. . , . we are perswaded of you such things as accompany salvation , for god is not unfaithfull . and the reason is drawne from the unchangeable perfection of gods nature , decree , will , and affection to the saints . i. in his nature is no shadow of change , especially in giving his good and perfect gifts , iames . . and this unchangeable nature suffers him never to forsake this worke of his hands , psal. . . object . god is unchangeable , but i finde many changes in my selfe , such dulnesse , deadnesse , frowardnesse , as if hee should not forsake mee , i feare i shall wholly forsake him . answ. all the saints of god have found the like changes in themselves , and yet all their changes , nor all thy changes can never change god. . none can wholly forsake god , but such as are wholly forsaken of god : but he never wholly forsakes the saints , for he hath said , i will not leave thee nor forsake thee , hebr. . . his desertion and their falls are but for a time , for god in due time puts under his hand . ii. in his decree of the finall salvation of the saints , hee is faithfull and unmoveable . tim. . . the foundation ( that is , decree of gods election ) abides sure , it stands on a sure foundation , and hath this seale , the lord knowes who are his . object . yea god knowes , but what is that to us ? no man knowes but by extraordinary revelation . answ. the apostle addes a twofold impression of this seale in the heart of man , by which he sets his seale to gods faithfulnesse . . invocation of gods name . . a departing from iniquity , which being fruites of effectuall calling , he knowes himselfe sealed up thereby to salvation . object . stapleton saith , god is faithfull in his decree so long as we be faithfull , and deserve not that he should forsake us . answ. this were to make our perseverance depend on our faithfulnesse ; whereas our apostle makes it wholly depend upon gods. . this devise makes gods faithfulnesse dependant upon ours , which is as absolute as his owne unchangeable essence is , and no unfaithfulnesse of man can make him unfaithfull , tim. . . . this conceit plainly dissolves our apostles argument , which he hath so firmely knit together , god is faithfull , and therefore hee will doe it : and god hath already called , and he will glorifie . and if wee looke into the scripture , wherein this faithfulnesse of god manifests it selfe , wee shall see it descrying it selfe in two things , neither of which will suffer his end to be frustrate . first , in keeping the saints from evill : thess. . . the lord is faithfull , who will stablish you and keepe you from evill . doth stapleton still doubt that those that have received true grace shall fall away ? see here the faithfulnesse of god puts it out of doubt , for it shall keepe them from all such evills as might frustrate their perseverance . secondly , in confirming the saints in grace received : who shall confirme you to the end , that yee may be blamelesse in the day of the lord iesus christ. papists doubt whether the saints shall lose their grace , but where then is gods faithfulnesse , who shall confirme them in grace to the end ? this faithfulnesse stirres them up to the meanes , excites them in their dulnesse , raiseth them after their falls , and leades them by the hand to eternall life . object . the arminians drawing the same line with these bellarminians , object , that god in all his decrees implies some conditions ; and deales with a man as a physitian doth in restoring a patient : he tells him he will cure him conditionally that he follow his directions , keepe good dyet , abstaine from the feeders of his corrupt humour . but , answ. there is a difference betweene these physitians ; one cannot rule his patient , but the lord can and will keepe his patient temperate , his grace shall remove all lets and impediments of cure . . gods promises of perseverance imply conditions of holinesse , watchfulnesse , unblameablenesse : but gods faithfulnesse enables him to keepe these conditions : iohn . . whosoever are given unto christ , shall be raised up at the last day . iii. in his will god is unchangeable , he hath bound himselfe by his promise and oath to effect the salvation of the heires of life . heb. . . god being willing to shew to heires of promise the stablenesse of his counsell , bound himselfe by an oath , that by two immutable things , wherein it is impossible that god should lie , we might have strong consolation . object . i finde my will so mutable , and so inclinable to grosse evills , that i have great cause to feare my falling away . answ. but art thou effectually called ? then is this will of thine by gods over-ruling will confirmed to perseverance unto the end . iv. for gods affection to the saints it is perpetuall : iohn . . whom he loved once , he loveth to the end . ier. . his love it is everlasting love . this love causeth him to keepe them as the apple of his eye . this love makes them love him , and it will uphold them in his love . this is the first reason . secondly , the second reason is drawne from the power of god , which preserves them to salvation , pet. . . his strength is such as none can plucke them out of his hands , the father is stronger than all , iohn . tim. . . i know he is able to keepe that i commit to him . object . i know hee is able too : but will hee keepe me ? answ. yes , if thou beest effectually called , this brings thee within compasse of christs intercession , ioh. . , . they are not of the world , i pray that thou shouldest keepe them from evill . hath christ prayed his father to keepe thee ? certainly then he will keepe thee safe : for he was heard in all things . object . god is strong enough i know : but i am weake , satan is strong against mee , sinne is strong in me , how then may i holde out ? answ. . no mans weaknesse shall disappoint the strength of god , but manifest it rather . . no strength of satan can prevaile against the faith of him that is effectually called : for god is faithfull , and will not suffer him to be tempted above his strength , cor. . . thirdly , the third reason may be taken from the gifts and calling of god , which are without repentance , rom. . . that is , such peculiar gifts as flow out of gods eternall love and election : whereas naturall , morall , and many spirituall gifts are sometimes lost . this calling of god according to purpose is never frustrate . object . but though god repent not of his gifts , yet the gifts of god are in themselves changeable , and men may cast away their gifts , and fall from their faith and repentance , and shake off the calling . answ. . the gifts are indeede in themselves changeable , for nothing is simply unchangeable but god himselfe : but they are all kept by another gift , namely of perseverance , which crowneth all the rest . . if the elect should cast away the gifts received , then should they be tempted above their strength , and god should be unmindfull of his promise , which is impossible . nay gods strength suffers them not to cast away their gifts . . for shaking of the calling , if you speake of the inward calling it is false ; for then how should god abide constant to them ? or his word be true , which saith , whom he calleth he glorifieth ? or how holdes he under his hand in their falls ? besides , he giveth these gifts to none but such as know the worth and use of them , and not to such as will reject them or cast them away . fourthly , the last reason is taken from the stat● of a christian , who as a member must be conformed to christ his head : for as christ being once risen from the grave , never returnes againe , or dieth any more ; so the life of grace in his members , once called out of the grave of sinne , never dies more , no not in death , nor in the grave : it is the apostles reason , rom. . , , . as christ raised dieth no more , so thinke ye . object . the prodigall sonne , after a sonne , was dead , and alive againe , a sonne lost , and found againe . answ. it is a parable , and nothing but the maine scope proves any thing . . the prodigall is every man lost in adam , who by creation was the sonne of god , but in adam lost and dead , and in the second adam found and quickened , if by faith set into him . . this lost and dead childe was so , both in his fathers opinion , and in his owne seeming : so may the childe of god even after conversion seeme lost and dead , in his owne sence , and others conceit , but is indeede alive and found . first , this serves for humiliation of us who are so weake and wretched , as having our salvation put into our hands , yet cannot keepe it ; so many temptations from without , and corruptions frō within , that it is gods great mercy that keeps us in grace unto glory : where then is our free-will to attain salvation before our calling ? can we not holde our salvation after our calling , unlesse god holde it for us , and can wee lay holde on it before our effectuall calling ? away with such pharisaicall and proud conceits of popery , that all the glory and praise may be ascribed unto him , whose faithfulnesse can and will present us spotlesse before the presence of his glory at the appearing of iesus christ. let us cast downe our crownes at the feete of the lambe , and put off all praise of doing any thing from our selves , and confesse that unlesse the lord should adde his last worke to the first , all were lost . in naturall life , our selves conferre nothing to our lives or being at first : and after we are , it is gods care that preserves us : for man lives not by bread onely , but by every word of god. neither doth mans life stand in abundance , luke . . much more in supernaturall life , his worke it is to preserve us , whose will is to save us . secondly , it serves for a ground of consolation , in that the authour of all our grace is faithfull and unchangeable , hee beginneth , and accomplisheth and worketh all our workes for us . he not onely bestoweth a free grace upon his people , but undertakes to preserve and perfect it . and therefore we may , . rely confidently upon this faithfulnesse for all supplies ; roule all thy burden upon him , and he will doe it , psal. . . . by prayer of faith importune his faithfulnesse , not to forsake the worke of his owne hands , till hee have finished it . hereby commit thy whole way unto him , commend thy selfe , thy soule unto him in well-doing , and hee will keepe it , tim. . . . rest thy selfe undaunted in afflictions , in dangers , and losses , seeing gods faithfulnesse will keepe thee safe ; he will keepe thy salvation for thee : heaven is reserved for thy childes part , no great matter what other things be lost or endangered . . findest thou want of strength in temptation ? feelest not thou the joy of thy salvation ? groanest thou under the burden of corruption ? weaknesse of faith ? dulnesse in duties ? goe to this faithfulnesse of god , importune him for needfull grace : say to him , oh , thou that art a faithfull god , thou hast called me , and therefore doe thou doe it , finish and perfect thine owne worke in me . thirdly , for a ground of watchfulnesse and care over our selves , that we may not grow either secure or idle , and say , if god will keepe us , all is well ; for hee keepes his owne by meanes , and keepes none who have not a care to keepe themselves . quest. what are the meanes whereby god will keepe me ? answ. . hee finisheth the worke begun by the word , the arme of god which began it . observe the worke of the word in thee , keepe the word , and it shall keepe thee : attend the word , for the powerfull preaching of christ keeps the soule till the day of christ. . by his holy spirit , who renewes our strength and graces : therefore stirre up the spirit that is in thee , and cheare him in thy heart , by listening to his motions , and taking his part against thy daily corruptions . . by the grace of faith , pet. . . yee are kept through faith to salvation . therefore nourish faith , quicken it , encrease it , walke by faith , live by faith ; observe the growth of faith in the power of prayer , and strength in good duties : this is the victory that overcomes the world . . by his daily providence , guiding us to such courses and companies , as by which we may not be losers in grace , but gainers ; keepe thee in thy wayes , and hee will keepe thee in them , psal. . . beware of consenting , much more of delighting in sinne and sinners . fourthly , a ground of thankfulnesse for graces received , all which have flowed from gods faithfulnesse . hast thou faith , hope , strength , peace of conscience , or comfortable assurance ? ascribe all the glory to god , who hath declared his faithfulnesse in giving , and encreasing , and upholding the same : whereas every day our weaknesse and carelesnesse would lose it , every sinne might forfeit it , and every assault of satan and seducers would easily robbe us of it . prize this estate in grace , make it sure ; a man will be sure of a good title of any thing hee holdes : rejoyce in it , and in the evidences of it as well as in it selfe . verse . brethren , pray for us . in these words the apostle commendeth a duty of love toward their ministers ; which must expresse it selfe in earnest prayers for them . in which words , . wee have a loving compellation , brethren : to these onely the duty is directed ; for they onely can pray , or can be heard : the wicked mans prayer , because he wants the spirit , wants faith , is no sonne , none of the brethren , his prayer is abominable . . the persons commended to their prayers ; for us : that is , paul , silvanus , timotheus , chap. . . men of highest place , of most excellent gifts , and of rarest graces , the ministers of their faith . these chosen vessels and worthy instruments request the prayers of inferiour and ordinary beleevers . . what the things be which they must pray for in their behalfe , and these are elsewhere expressed . first , for gifts and skill in dispensing the mysteries of the gospell , that they may speake the word as it ought to be spoken : ephes. . , . and for mee , that utterance might be given , that i may speake boldly as i ought to speake . did paul need their prayers for that purpose , and doe not ordinary ministers much more ? secondly , for liberty and free passage of the gospel in the mouthes of the ministers , that without let and impediment the gospel might be preached without interruption or contradiction : thess. . . brethren pray for us that the word of god may have free passage . this is called sometime the opening of a doore which was shut : col. . praying for us , that god may open to us a doore of utterance . thirdly , for happy successe and prosperity of their labours in the hearts of the saints for their gathering . thess. . . pray for us , that the word of god may be glorified even as it is with you . now the thessalonians had received it in power , and with much assurance . people must pray that by the labour of their ministers the conversion and salvation of men may be furthered : for paul may plant , and apollos may water , but unlesse god give the increase , all is lost , cor. . . fourthly , for the daily sanctification of their persons , that they may by unblameable conversation remove the lets and scandalls which might hinder their doctrine , and become examples to their flocke in good life , and in expression of all good workes . so the apostle , hebr. . . pray for us , for we are assured that we have a good conscience in all things desiring to live honestly . as this is an argument , that you should pray for us , being innocent and honest men ; so pray that wee may so continue . fifthly , for the protection and safetie of their persons , for their workes sake , against persecuters and enemies . thess. . . pray for us , that wee may be delivered from unreasonable men : from absurd wicked men , which in all corners rage against gods standart-bearers , men of corrupt mindes , resisting the truth : and thus , philemon . the apostle trusted by their prayers to be given to them out of bands , as peter was delivered out of the lyons mouth miraculously by the strength of the prayers of the church made for him , acts . . and rom. . , . strive with mee by prayers , that i may be delivered from the disobedient in iudea . whence observe , that men of greatest gifts and graces , that are in highest favour with god , have neede of the prayers of the weaker and meaner christians . paul rapt into the third heaven , and filled with unutterable mysteries , contemnes not , but craves , and earnestly beggs the prayers of the simple christians , rom. . . he intreates them earnestly , even for the lord iesus his sake , and for the love of the spirit to strive with him by prayers to god. because men of greatest parts are farre from perfection in gifts or graces . paul saw hee had not yet attained , but may receive a daily increase ; and therefore stands in neede of the prayers of others , for increase and further degrees of the graces he hath . even they are men subject to the same passions and infirmities with others , acts . . the more grace and gifts they have , the more are they in danger to be puffed up and forget themselves . yea themselves being as fraile as others , their prayers are often weake and faint , and neede many hands lifted up for them to strengthen them : even moses needes aaron and hur to susteine him in lifting up his hands ; for even his hands may grow heavie . men of greatest gifts are in the greatest fight , faire markes for satan : satan will be sure to stand at iehoshuahs right hand , zach. . . and will winnow peter as wheate , luke . . he knowes if he can cast downe one of these , hee falls not alone , but many are like to fall ; and that god is more dishonoured , and the gospell more disgraced by one of these than many others : and therefore these have most neede to be supported by the prayers of the saints . this meetes with men of great and high spirits , because of the greatnesse of their parts , they thinke themselves all-sufficient in themselves , rapt into their owne admiration : they have a notable gift of prayer themselves , and what neede they crave the prayers and assistance of others ? but suppose thou hadst the sufficiency of an apostle , nay wert rapt into the third heaven as paul was : hadst thou one drop of the grace of humility as he had , thou wouldest descend , and out of sense of thy wants begge the prayers of the meanest christians , and that not coldly or formally , but with earnestnesse and vehemency as hee did . it teacheth not to despise the meanest christians , seeing the meanest may be usefull , and thou maist receive a blessing by him sometime , by counsell , or comfort , or example , at least by his prayers . to incourage poore christians to pray , seeing here were we see god is no accepter of persons : he will heare as well the thessalonians for paul , and silvanus , and timothy , as them for the thessalonians ; he gives as soone to the meanest as to the greatest : these are as welcome to him as they , for he casts none in the teeth . object . i am unworthy to pray for my selfe or others . answ. thou prayest not in thy owne worthines , but in the merit and intercession of christ , which belongeth to the poorest brother as well as the richest . object . i am unable to pray , i want gifts . answ. . prayer receiveth not vertue or answer , from excellency of gifts , but from gods promise , and from faith and affection in our selves : not the words but affections , and sighes which may be in men meanly gifted are regarded of god. . thou seest here the lord so farre from refusing thee , as that hee commends the greatest matters to thy prayers ; even to pray for those that in respect of gifts can better pray for thee : bring thou so much the more faith , more sense of want , more thirst after grace , and thou bringest better gifts to prayer , than hee that bringeth more words , rhetoricke , forme and fluence of speech . and here observe , the duty of all christians is to pray for their ministers , yea for all their ministers . pray for us : for silvanus , and timotheus , as well as for paul ; for paul envies not to them a roome in the prayers of the saints . so a number of places afore alledged doe prove : and many reasons presse the duty upon the people . first , howsoever the ministery is gods ordinance effectuall by his power , and ministers as starres in his right hand safe by his providence and protection ; yet he hath made it the duty of people to pray for their ministers as a recompence of their care and paines , and labour in the worke of their salvation ; and as a part of the honour that people owe them , as fathers by vertue of the fifth commandement : and in way of returne of prayers for prayers . so the apostle had earnestly prayed for them in the former verse , and now earnestly beggs prayers for them . so ministers are the peoples mouth to god , they stand in the gappe and breach for them , they by prayers procure blessings on their people ; it is equall and just the people should by their prayers procure blessing on them . secondly , if we be bound to pray for all saints , and private men , much more for our pastors and fathers in christ , by whom the lord offers and conveyes his best and most lasting blessings upon us ; whom hee hath separated as one of a thousand to declare to man his righteousnesse , to be lights to them that sit in darknesse , guides to the blinde , and patternes to the flocke : ministers by whom the lord conveyes his saving graces into the hearts of the saints . thirdly , people neglecting this dutie , lay themselves under the guilt of many sinnes . . in that every man being bound to respect the glory of god in the furtherance of his pure worship ; which cannot be done but by an able and gracious ministery , they sinne against dutie , that by their prayers strengthen not their ministers . . every christian is bound to be an helpe to the truth , iohn : they plainly detract this helpe , that withhold their prayers from their pastours , their teachers and maintainers of truth . . every christian ought to be compassionate to the soules of their brethren , and by all meanes promote the salvation of men : and therefore out of compassion of millions of soules who stand in neede of powerfull preaching , and without vision are like to perish , ought to pray that god would mightily worke with the word in the mouthes of his ministers , to make it powerfull , to rescue people out of the snare of the divell . . all those people make themselves guilty of the troubles , falls , and ill successe of their ministers , that faile them in this duty of prayer : thy prayers might have upheld him , or helped them out of trouble , out of frailty . . such as pray not for their ministers , deprive themselves of the blessing and happy fruite of that ministery : the more earnestly people pray for their pastours , the more assurance of good and happy fruite may they expect from their ministery , and often of their ministers themselves , who are worthily removed from an unworthy people , that never prized them for their workes sake . first , this serves to reprove inconsiderate men , who by neglect of this duty signe themselves to be out of the communion of gods people : they care not whether their minister stand or fall , sink or swimme ; leave him to himselfe , take no notice of his labours , trialls , sufferings , his person , his worke , his wages is no part of their care : they have no hand lift up for him to god or men , but perhaps both against him . these are at least inconsiderate . . that the blessing and benefit of a good minister is invaluable , and must be begged of all those that must share in the benefit . one of the speciall clauses of the new covenant is , that god will give pastors according to his owne heart : and wil he give such a speciall gift to such as prize it not , nor praise him for it ? . they consider not the weight of the calling , the charge of soules , for which who is sufficient ? the rage of satan and all wicked men against this great worke , never sleeping , but alwayes hindering the free passage of the gospell , both with open fury and secret devises : the many sharpe assaults that these leaders of gods armies against the prince of darknesse and his forces , are exposed unto : often in the forlorne hopes , not onely bestowing their lives and strength in preaching the gospell ; but often being bestowed for it , and die to seale it with their blood . did they consider this , they would pray in peters words , acts . . lord , grant thy servants that they may speake boldly thy word . . they consider not how deepely themselves are interessed in the welfare and happy estate of their ministers . is not the fall of the minister commonly the ruine of the people ? can the shepheards be smitten , and the sheepe not be scattered ? can vision faile , and people not perish ? can a watch-man of a citty or castle be corrupted or surprized by the enemy , and the citty be safe ? or can a man be an agent or accessary in the corrupting and surprizing a captaine set to keepe a fort , without treason to his prince ? even so hee that prayes not for the prosperity of every good minister , shewes himselfe in enemy to the church , and no friend to his owne salvation . secondly , to reprove that cursed generation of men , who in stead of praying for the prosperity of the ministery and ministers , who being sent of god in mercie , are a principall blessing : . they repine and grieve as if some heavie scourge or plague were come upon them ; as the divells did at christs coming , because they were tormented before their time : it was never merry with them since there was such running and thronging after preaching ; now they cannot sit at ease , nor have roome to bring their beds with them : nothing is such a corrasive unto their hearts , as to see gods blessing , and successe of a godly ministery ; and the people of god flocking after his owne ordinance . this was the dust and daggers in the pharises and hypocrites in christ his time , that they could profit nothing , but that the world runne after him , iohn . . oh that such men would seriously consider , that , . whosoever esteeme this excellent blessing a burden , a plague , it shall be so to them : it offers it selfe now as a blessing , but shall turne to the most intolerable plague that can befall them ; even a witnesse , a bill of inditement aggravating their damnation , burdening them with plagues and curses easelesse and remedilesse . . there is not a more proper note of a divell incarnate , and a man in state of damnation , than to envie and grieve at the grace of god , at the prosperity , successe and growth of the gospell . the divells proper sinne , ye are of your father the divell , his workes ye doe . . the time hastens on thee , when in terrours of soule , and agonies of heart , thou shalt wish one sermon , one word of comfort , and know by the want of the blessing the benefit of it , but perhaps shalt never finde opportunity . thirdly , others in stead of praying for their ministers , curse them , revile them , slander them , runne to the rulers every week to disturbe them , as if they were loath to be too farre behinde the divell , or not to be chiefe instruments in the ruinating of the kingdome of iesus christ. thus those that are bound to pray for their ministers , that they may be delivered from absurd and unreasonable men , are most ready to make a prey and spoile of them . but doubtlesse they are wicked and gracelesse men , neare to a curse , a wonder their steely hearts feare not some extraordinary judgement , and messenger of gods wrath every moment . king. . . when little children in their play cursed and reviled the prophet elisha , beares came out of the wood and destroyed them : how much lesse can the aged escape , who teach their children by example to revile and scorne the prophets and servants of god ? fourthly , others will not revile them , but can spy wants and imperfections in them , ( as indeede there is in the best ) can sit as iudges on his person , cast him off for one weake in gifts , colde in his doctrine , carelesse in his life ; and so turne him off : but when did they pray for him , that god would enable him to the worke of his ministery ; that god would bestow the spirit , to deliver the word so as he might save his owne soule , and them that heare him ? and if they faile herein , are they not guilty of all his defects which they complaine of ? surely would they spend as many earnest prayers for him , as they doe words to taxe and disgrace him ; who knoweth whether the lord might not open his heart and mouth for their comfort and profit ? and what reason hath the lord to minister comfort , and benefit by a man , when it is never desired ? thou findest no sweetnesse nor comfort in a minister , thou prayest for none . how canst thou finde without seeking ? secondly , for instruction . seeing our want and sinne heretofore , let us reforme our selves , and provoke our selves to so needfull a duty , daily to commend our ministers to the grace of god , as paul and silas were by the church , acts . . the first ground , and to doe it aright , . wee must love them heartily , our prayer must flow from love : where prayer must be earnest , love must be earnest first ; even as the love of fathers begetting us and breeding us up to christ , cor. . true love and prayer are ever inseparable , it is impossible for a man to love another , and not pray for him . some say they love their minister , and like preaching ; but as the worldling boasts of false liberality : when didst thou ever pray unto god for him , that hee would be pleased to give him strength and ability , successe , freedome from molestation , from unreasonable men , and every good encouragement in his place ? scarce in all thy life . then may i say to thee as d●lilah to sampson , how canst thou say thou lovest mee , and doest not this thing for mee ? how canst thou say thou lovest mee , and keepest this thing from me ? even thy prayers , and best wishes . . the object must be right , the things prayed for . many wish well to their ministers , and much love they shew them , and pray for them , that god would give them good livings two or three , and for meanes of further preferments , to raise them to the fayre of dignities , wish them good lords and patrons , and countenance of great men . oh , the happinesse of ministers stands not in these things . a turke or heathen can wish all these to their friends ; and yet christians wish no more : these are wishes of carnall men . but pray thou for liberty , spirit , courage , power , faithfulnesse to stand against men and divels , that by force or subtlety would discourage him from the worke : grace and faithfull dispensation makes an happy minister . pray for this , and yet i doubt many ministers themselves pray more for the other than these . . with prayer thou must bring the other companions of love and thankfulnesse . we must not deale by our ministers as many answer beggers , god helpe you , but give them nothing : you must yeeld us not onely good words , and good prayers , but audience , redence , maintenance , you must doe that you pray for . it is but hypocrisie to pray in a set forme of prayer for all bishops , curates , and all congregations committed to their charge , if thou doest not set thy hand to thy prayer . if love set thy mouth on worke to pray for a ministers prosperity , it will set the hand on work to uphold his person , his comfort , his ministery , his cheerefulnesse in the worke of the lord ; all thy pretences leave thee but an hypocrite , an enemie of righteousnesse , who art hyde-bound , and hand-bound , who valuest not sundry yeares labours of thy pastour at so many farthings . heathens and savages would be loath to reject their idolatrous priests so farre , but either conscience , or shame , or feare , or company would force some expressions of love to them . but heathenish christians , nothing can worke them . finis . the table . a. actions of renovation discerned in three things . actuall sins more violently quenching the fire of the spirit above other , sorts . every action must be done , . by vertue of a word , . in gods presence , . for gods glory . action to bee good must proceede from a good agent . admiration of mens persons no good rule , for reas . affections crooked no safe rule to follow : reas . , affection to inferiour things must shame us for want of like affection in attaining better . affections must be narrowly watched . affections naturally exceedingly corrupted : instances . sound affection to grace discerned by foure signes . afflictions sanctified set forward sanctification wayes . aime of a christian must be absolute conformity betweene the whole word , and the whole man. all things to be beleeved or done must first be tryed by the scriptures : reas . all things are to be tryed , but all things must not be held . all the articles of religion turned into a questionary divinity among schoolemen . alteration and change of spirit , soule and body , a sure signe of growth in holinesse . ancient christians refused ceremonies used by heathens : instances . appearances of evill must be avoided as well as apparant evills : for reasons . apostates their fearfull danger , in things . arts wicked with which seducers come armed to deceive : . severall attributes of god to be conceived according to our suites : instances . b. baptisme must not be required of a popish priest : reas. c. calling effectuall and ineffectuall differenced . his owne effectuall calling every man ought to know : reasons . calling effectuall the worke of god onely : reasons . from effectuall calling a man may certainly conclude his owne salvation . calling effectuall often hardly discerned : reas . calling effectuall heareth christs voice many wayes vttered . ceremonies ordained of god , so as iewes must differ from heathens as well in them as in doctrine : instances . wofull changes in the soule of gods childe who hath quenched the spirit , . change in a man effectually called is wonderfull : . in respect of sinne . . in respect of the world . ibid. . in respect of grace , in kinde . soundnesse . growth . change , no shadow of it in gods nature . nor in his decrees . nor in his will. nor in his affections . ibid. charity , how it beleeveth all things : cautions . christians must proceede to full sanctification , for five reasons . christians must be as carefull to retaine grace , as to attaine it : reasons . christ must be magnified in our bodies wayes . christ not corporally present in the sacrament , reasons . christians must not onely labour for full , but finall holinesse : reasons . christ raised dieth no more , no more doth the christian. civility is farre from sanctity : differences . comfort in affections well guided , in things . comforts from gods faithfulnesse , in things . communication in other mens sinnes to be avoided both before and after . conformity with idolaters must be avoided in things . to a good conscience are required things . conscience cleareth his master wayes . consideration of christs second comming encourageth godlinesse wayes . considerations to move people to pray for their ministers sundry . contemplation of creatures in their severall rankes call us to progresse in holinesse . d. david sinned in numbring the people , in things . davids mourning for absolom blame-worthy , for reasons . david refused to drinke the water of bethlem , reas . ib. depth of learning pretended by seducers . difference betweene the peace of christ , and the peace of the world , in things . difference betweene sound peace and sencelesnesse of conscience in things . dislike of evill , if sound , discerned in things . disposition to good tryed by five signes . directions concerning sanctification of the spirit , . distinction must be made betweene diffusing of grace , and decaying of it . doctrines to be sound must all agree with the analogie of faith : instances . doctrine of doubting of a mans owne salvation is against the analogy of faith . all sound doctrine tyeth the two tables together : instances . all true doctrine leades men unto christ. sound doctrine is most contrary to corrupt nature . the soundest doctrine most soundly comforteth distressed consciences . sound doctrine must be strongly held , for reasons . doctrine of faith all grounded on gods faithfulnesse . e. eare to be shut : rules . hearing eare knowne by notes . elias sinned not in calling for fire from heaven , but the disciples did : two differences . eye must be watched in things . why we must carefully order our eyes : reasons . examples of scripture warrant not our marriage with iidolaters , reas . examples to uphold our perseverance : . f. no fall so wofull as to fall from grace . false rules of triall of things , . ancient fathers avoided all conformity with heretickes in their externall ceremonies : instances . fantasticall and forreigne fashions of apparell condemned : arguments . faithfull is god wayes . faithfulnesse in the creator and creature differ in things . ibid. faithfulnesse required in our promises . in our callings : . in our friendship : . in communicating our talents . faithfulnesse of god preserveth to salvation all that are effectually called : reasons . fearfull is the condition of that man that repines at a powerfull and faithfull ministry : reasons . fire of the spirit how quenched . fire of grace violently smothered how . folly of those that neglect the assurance of their owne salvation : reasons . forefathers way no sure rule of tryall : reasons . foure excellent fruits in avoiding petty evills . sweet fruits of well guiding our affections , . g. gifts of the spirit to be observed in our selves for reasons . gifts of god which and how without repentance . godly by the inhabitation of the spirit both honoured , and comforted . godly must be carefull not to quench the spirit : reasons . god called the god of peace : reas . godlinesse makes no man unpeaceable or turbulent . godly company a meanes of growth in holinesse , wayes . god to be glorified in our bodies how . god must be glorified in our bodies : reasons . god is most faithfull : reasons . glory of christ now vailed wayes . true goodnesse groweth from good to better , and so is best at last . no good must be held but after tryall . good things must be carefully held and kept : for reasons , good actions spoyled in undue circumstances . graces of the spirit compared to fire in things . grace quenched in what degrees . graces of some kindes not wholly extinct . grace as fire suffered to die of it selfe , wayes . grace in others must be excited : reasons . grieve the spirit wayes . growth in holinesse rare : proofes . grounds on which the prayers of people for their ministers must be raised : . h. hand to be ordered : rules . the heart must be kept pure for the pure spirit of god. for keeping the heart generall rules . the heart how bounded within gods limits : directions . we must hate where the lord hateth : instances : hatred of evill knowne by the practise of the contrary vertue . helpes of perseverance : . wee must hold onely that which is good , and all that is good . humility in lowest degree pretended by seducers . i. iesuiticall confusion of phrases hath beene the confusion of the world . no iewells to be so carefully kept as our soul●s and spirits : reas . : and reasons more . image of god must be gotten not onely into our nature , but into our conversation . implicit popish faith refu●ed . no imperfection hinders gods faithfulnesse : instances . illumination is not sanctification : reas . in all indifferent things 〈◊〉 are to avoid all appearance of evill and scandall , with limitations . indifferent things to be forborne for edification with cautions . the inside to be washed first : for reasons . invocation of saints departed derogateth from the glory of god. l. lawes humane imperfect rules of life , for reasons . lots of perseverance to be removed : . losse of worldly things no losse to losse of spirituall graces . love our neighbor as our selves , with what conditions . we must love most where god most loveth : instances . m. man by nature more prone to any evill than to the least good : reasons . manifold mischiefes which overtake the despisers of prophecy : instances . man of god , kings . . praying in an idolatrous temple , no warrant for us : reasons . marriage with idolaters unlawfull : reasons . marks of effectuall calling reduced to generall heads . meanes of quenching the spirit , . meanes to blow up the spirit , . meanes to embrace prophecy , . meanes of holding that which is good , . meanes of maintaining sound peace of conscience , . meanes of attaining a full measure of holinesse . meanes to keepe the tongue blamelesse , . meanes of perseverance in generall , . meanes by which god keepeth his owne ; . meditations helping the increase of holinesse : . concerning god. . concerning our selves . . concerning holines it self . meditations to stablish us against persecutions . members must be weapons of righteousnesse , how and why . memory how to be kept unblameable , in things . men of greatest grace neede the prayers of weaker christians : reasons . merits humane against analogy of faith merit an ambitious word in reference to man , not found in scripture . ministers must not onely preach but pray for their people : reasons . ministery powerfull must be conscionably embraced : for reasons . mischiefe of disordered affections . motions of the spirit much different in the godly and wicked , instances . motions of the spirit to be observed . motives to stirre up the spirit , . motives to carefull use of meanes of quickening the spirit , . motives to full sanctification , . motives to perseverance , . motives to finde in our selves the sure signes of effectuall calling , . monasticall life refuted by reasons . multitude of voices not to be numbred but weighed . n. naamans practise no warrant for us to be present at idolatrous service , for three reasons . name of a christian hath in it many motives to grow up to full holinesse . necessary duties must be done , though all the world be offended . necessity of increasing in holinesse : reas . necessity of carefull keeping our selves , drawne from our selves in things . necessity of well guiding our thoughts . reasons . necessity of well ordering our affections : reas . o. obedience of faith all grounded upon gods faithfulnesse . right objects of our affections in which they must be most vehement and intense . choyse objects for the eye , . objections against perseverance answered . objections from infirmities of our prayers answered . outward man must be kept blamelesse : reasons . p. all peace must be from the god of peace : reas . no peace to be affected but that which is an effect of gods mercy in christ. perseverance of saints set on sure grounds . perseverance is never divorced from true faith : reas . perseverance most assaulted by satan : lets of it , . . meanes , . . meditations to stablish it : . motives to it : . examples : people must pray for their ministers : reas . people neglecting to pray for their ministers lay themselves under the guilt of many sins , instances . perseverance of saints all grounded on gods faithfulnesse . places choyse and safe to keepe good things in , . popish doctrine leades men away from christ : instances . popery most pleasing to corrupt nature : instances . popish doctrine a most desperate and uncomfortable doctrine , and therefore false : instances . pope , a strange mysticall name , unknowne to the learned papists themselves . power of christ discernable in our effectuall calling by signes . preservatives against decay in the measure of graces , . present at idolatrous service unlawfull , with pretence of keeping the heart to god : reasons . in all our prayers we must behold god a god of peace . prayer a meanes of growth in holinesse in things . prayer for perseverance not in vaine for them that shall persevere : reas . prayers of faith all grounded on gods faithfulnesse . prophecy what . prophets not to be despised . propound to our selves still an higher pitch and degree in grace . prosperity of the wicked no true peace : differences : profession of faith must all be grounded on gods faithfulnesse . q. to quench the spirit more damnable than to want him . questions . whether a doctrine backed with consent of ancient fathers , or the authority of councels or other antiquity , may not be free from tryall . whether any thing comming backed with example of great men , or of the generall multitude , or custome ofttimes be free from triall . whether any thing comming with caesars authority and superscription be exempted from triall . who must try all things . how a man may know anothers calling . whether a man called alwayes know his calling . r. reason corrupt no right rule of tryall for reasons . recreations on the sabbath of what kinde , regenerate said to be blamelesse in respects . , renovation in all the faculties : renovation must be without as well as within : reas : the retentive faculty of the soule strengthened by meanes rules of tryall whether the spirit be quenched , reduced to heads : rules in respect of our owne sinnes shewing the spirit to be abated , . rule of all tryalls what : our rule must be ever in our hand . rules for tryall of all doctrines , : rules for holding good , : rules to keepe the affections unblameable , many : s. sanctification unsound wants things which should make it hold out : sanctification , the description explained in things : sanctification of the spirit , why so called sundry reas : sanctification in perpetuall motion : reas : thorow sanctification in this life , in things : full sanctification in the life to come in things . sanctification stockes up the roote of sinne : civility onely cuts off some waste boughes . no saint in earth , none in heaven . ●● saints have all the same spirit for reasons . scriptures the rule of all tryalls : reasons . scriptures afford us five safe rules concerning following our forefathers . shew of evill in doctrines must be avoided . all shewes of evill must be shunned in practise and behaviour . signes of the spirits presence , . ● signes of generall apostacy among our selves , : silence of god must not animate sinners : reasons : singlenesse of heart knowne by signes : similitude betweene calling effectuall and ineffectuall : five instances . sinnes of others great meanes to quench the spirit . small evills to be shunned for reasons : , & speech given men , why : uses . spirit , what is meant by it in scripture . spirit , the same in the godly and wicked , but differently . spirit subject to be quenched in the best . spirit of god is holy both in his nature and operation . spirit discerned to be quenched both in the . number : . measure of graces . spirit referred to man what it meaneth . spirit , how taken away from the saints : wayes . stage-playes ought not to be frequented : reasons . successe no certaine rule for actions . t. teachers no way disparaged by triall of their doctrines , but the truth a gainer by it . things to be tryed what . theeves and robbers incessantly stealing good things from us : sorts . three things in a mans selfe call on him for growth in holinesse . thoughts how to be holily ordered . thoughts to be watched , and why . time of a mans calling not alwayes knowne : reas . tongue abused wayes . tongue to be ordered and watched for reasons . trial● whether the spirit be quenched in regard of good motions . whether in regard of good duties : rules . triall of things what . trialls of growth in holinesse , . traditions unwritten rejected , reasons . . & ● transubstantiation against the analogy of faith . ● truth not to be tryed by persons , but persons by truth . true teachers not so assisted but that they may deceive and be deceived . ●● that is the true doctrine which giveth mos● 〈…〉 ●●stances . ● v. vniversall election and redemption derogateth from gods glory . vsury cond●mned . w. well watching of the heart stands in things . the will to be rightly ordered : rules . the will must determine with god and for god in every thing : instances . the will renewed knowne by many signes . the will of man why it must be well bended : reasons . wicked men esteeme the godly unpeaceable , because they will not lose their peace . christian wisdome will avoid all beginnings and appearances of evill . seeking to witches condemned by reasons . whole man sanctified throughout in things . word and sacraments in their reverent use doe notably excite the spirit in us . word a meanes to increase holinesse : wayes . the word upholds us in our way , wayes . our words must be faithfull : reasons . working on the sabboth day condemned : reasons . worst things must be most hated . good reader , among some smaller faults in printing , which wee desire thy curtesie to passe by , two are observed as changing the sence . page . line . reade those lines thus . all wise and 〈◊〉 walking is included under the affections of the feare of the ●ord ; 〈◊〉 the ●uties of the whole law are all 〈◊〉 prized under 〈…〉 love ▪ page . li●e 〈…〉 highly . notes, typically marginal, from the original text notes for div a -e tim. . . magnes amoris amor . from my study novemb. . the happy day of that admired queene elizabeth , the worlds wonder , the famous mother of our country , and nurse of our religion . . notes for div a -e luke . . exod. . . tim. . . luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luke . . math : , . acts , acts , . in tempore sabbatis interiecto . pisc. vt intra proxime sequens sabbatum exponerentur sibi haec verba . beza . object . answ. object . answ. dan. . . psal. . . object . answ. luke . . matth. . . psal. . ● ▪ psal. . . notes for div a -e what is meant by the spirit . the graces of the spirit compared to fire . fire of the spirit how quenched . luke . . grace quenched in what degrees . doct. . the saints have all the same spirit . cor. . . the spirit in the godly and wicked , but differently . reason vse . pet. . . vse . iohn . . vse . vse . signes of the spirits presence , . conviction . . subiection . . direction . . sanctification . gal. . . . consolation . supplication . doct. . the godly must be carefull not to quench the spirit . reason the spirit of god is holy both in his nature and operation . to quench the spirit more damnable than to want him . no fall so wofull as to fall from grace . woefull changes in the soule of gods childe who hath quēched the spirit . motions of the spirit much different in the godly and hypocrite . cant ▪ . vse . meanes of quenching the spirit . . when we let grace die of it selfe : as . . when grace is violently smothered . . by our owne sinnes . gal. . . a burning aguish heate eates out naturall . psal. . . three sorts of actuall sinnes more violently quench the spirit . . by others sinnes . . when the spirit is grieved . non solum qu●ad internam operationem spirit●s eff●●●cem , sed et qu●ad externum prophetarum ministeriū . 〈◊〉 . v●s . seq . vse . to observe what gifts of the spirit wee have received . reasons . rules of tryall whether the spirit be quenched . . in respect of grace . for number . for measure . . in regard of good motions . . in respect ▪ of good duties . rom. . . in respect of sinne . . in respect of the worke of gods spirit on thy affections . vse . motives to stir up the spirit of god. means to blow up the spirit , . motions of the spirit to be observed . motives . notes for div a -e prophecy what parts of prophecy . donum prophe●iae duplex . . quod studio & meditatione paratum est . . quod gratiae extraordinaria spiritus aliquibus donatum est doct. every powerfull ministery must be conscionably embraced . reason luke . acts . . reas. . acts . . acts . reas. . vse . vse . meanes to embrace prophecy . notes for div a -e coher . divis. to try , what . what must bee tryed . he said he had spent yeares in tryall of religions . ioh. . mat. . . an ex personis probamus fidem , an ex fide personas ? tertull. quod antiquissimum , illud v●rissimum . doctores , non doctrinam in authoritate posuit christus . stapl de authorit . script . lib. . cap. . veritas , non vetu●●as . concil : caerthag . august . lib. . epist. con● . gaude●ium . nen numeranda suffragia sed appendende : august . in psal. rom : . . . colimus imperatorem ut homin●m a de● se●●●cum , & solo deo ●mm●rem . tertul , ad scapulam . . who must try all things . rhemists on ioh : , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · by what wee must try all things . the scriptures the o●ely rule of tryall . tim : , ● . psal : , object . answ. aris● : rhet : lib. , capt . . doct. all things to bee beleeved or done , are first to bee tryed by the scriptures . rom. . . rom. . . ephes. . . gal. . . kings , . cor. . . verse . rev swarms of locusts darkning the sun ▪ and eating all the greene things of the earth . . simplicity mat : , . chap : , . profundity theologia mystica . . authority doctor . angelicus . . seraphicus . . subtilis . ▪ irrefragabilis &c. thess. , . . humility . the locusts have faces and haire like women , insinuative and flattering . kings . . . constancy . causa non poena facit martyrem . reas. . reason . specie virtutis , & umbra . reason . vse . protestants implicit faith . motives to bring all things to this tryall , . false rules of tryall are sixe . . corrupt reason . kings , . cor. , . reason cannot be a right rule . reas. . the way of forefathers . ruth . , . this can be no sure rule . rules of scripture concerning imitation of our forefathers : . . humane lawes . euseb. hist : eccles. lib. cap. . tertul. in apol●get . humane lawes imperfect rules reasons . . crooked and corrupt affections . . admiration of mens persons . rom : , . successe . eph. . . vse . matth. . . august de doctr : christ. lib. . cap. . iohn . . tim. . . keepe the patterne of wholsome words which thou hast heard of mee . . all sound doctrine must agree with the analogy of faith . rom. . . . true doctrine ioyneth the two tables together . per calcatum aiunt perge pa●rem . sola in hoc genire pietas est , esse crudelem . ab hoc usuram e●ige quem non sit crime● occidere . ambr. vide profectum , &c. ieron . . that is the true doctrine which giveth most glory to god. iohn . . all true doctrine leadeth unto christ , the ambitious word merit not found in the scripture . acts , . concil . trident ▪ heb. , , . tim : , rom : , tit. , phil. , , . that is most sound doctrin which is most contrary to corrupt nature gal. , col. , vanus est labor iqui scripturis hupenditur ▪ ●●ius de expresso et , verbo dei : nos ipsas scripturas facessere iubenius , et deum loquentem potius audiemus , quam ut ad egena is●a element● nos convertamus . cor. . . luke , . eph. , . micah , that is the soundest doctrine that most soundly comforteth distressed consciences isay pet. . . verse . psal. . . psal : , . all actions must be done , . by vertue of a word . in gods presence . . for gods glory . cor. , every action must be done in due circumstances . david sinned in numbring the people , how davids mourning for absolom culpable , reasons . why dauid refused to drinke the water of bethelhem , reasons . every action must be done by a due agent how elias did well in calling for fire from heaven , and not the apostles . two differences . luke , . matth. , . to love our neighbour as our selves , how . mark , . eph. , . mat. ● , . ● pet : . , eccles. , doct. all things must be tryed , but onely good things must be held . reason . non minor est virtus quam quarere , parta tueri . reas. . vse . vse . vse . rules of holding good . vpon tryall . hold onely good . . hold all that is good . matth. . . hold chiefly the chiefe good . hold good against with-holders . . hold it constantly . meanes of holding that which is good , foure . cor. . tim. . . luke . . . meanes . . meanes . tim. , . . meanes . motives to holde that which is good . . notes for div a -e cor. . . malum non est cogn●scibile nisi per bonum . aquin . doct. not onely apparant evills , but appearances of evil must be avoided . explication . levit. . . reason . reas. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . reas. . vse . evill in doctrines . heresie of nestorius . from evill in workes . from evill in words . hereticorum nocabula timenda sunt . baron . in tim. in manners . cor. . . cor. . . verba elisei sunt tantum dimittent is abeuntem , non concedentis postulatum . tertul. lib. de idol . august . epist. ad casulan . nihil dandum idol● , nihil sumendum ab eo . tertul. de cor●n . milit . gal. . . psal. . . prov . . gen. , . hatred of vice knowne best by practise of the contrary vertue . matth. . . notes for div a -e doctr. ministers must not preach only , but pray for their people . reason . reas. . reas. . vse . vse . psal. , . note . in all our prayers behold god a god of peace . vse . vse . note . doctr. all peace must be from the god of peace . reason . difference betweene the peace of christ and the peace of the world in things . esay . . vse . vse . vse . differences between sound and sencelesse peace . vse . meanes of maintaining true peace . vse . vse . description of sanctification . . authour . . the subiect . . the forme . . processe . through sanctification in this life wherein it consisteth . through sanctification in the life to come wherein it stands ▪ what is here meant by spirit the whole man sanctified throughout , how . dicit sine qu●rela , non sine peccato , quod est solius christs . aquin. rom. . ult . voto , fide , promissione , arrhabo●e , inchoatione doctr. christians must proceed to full sanctification . reason . titus . . . . . acts . . . zech. . . vse . illumination is not sanctification , why . civility is farre from sanctity . differences . vse . meditation a meanes of holinesse . . of god. . of thy selfe . iohn . . . of the grace it selfe . praier a means of growth in holinesse . word and sacramēts means of growth . in the word things . godly company a meanes of growth , three wayes . sanctified afflictions set forward sanctification , wayes . psal. . . cor. . . tryalls of growth in holinesse , . . separation . iohn . . cor. . . . alteration . . affection to grace knowne by signes . . detestation of evill manifest in things . disposition to good tryed by signes . psal. . . motives to full sanctification . psal. , . election . vocation . heb. , . iustification . ioh. . . rom. . . hosea . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristoph . in pluto . thess. . . doctr. christians must bee as carefull to retaine grace , as to attaine it . reas. . iames . . reas. . reas. . reas. . vse . vse . vse . rules concerning sanctification of spirit . to a right spirit five things are required . foure things requisite to a good conscience . . clearenesse in it selfe ▪ . clearing his master . . peaceablenes . watchfulnes to purenesse of spirit are required holy thoughts . . chuse them . . watch them . . feede them . to a pure spirit is required a sanctified memory . prov. . . rules to the keeping of the heart . i. keepe it humble . ii. keepe it clean . iii. keep it sincere to know a single heart . iosh· . iv. keepe it well watched , how . v. bound it within gods limits , how the will of man must be framed to gods. to this they must be . denied . . renewed . . freed . . framed to gods. notes of a renewed ●ill . . to keepe the soule blamelesse the affections must be narrowly watched . how to keepe the affections unblameable . rules . right obiects of affections . eph. . . examination of our affections by the former rules . i. mischiefe of disordered affections . pet. , . ii. difficult to guide the affections aright iii. necessity of well ordering our affections . iv. comfort in affections well guided . rom. . , . v. the sweet fruit of diligence in this duty . god must be glorified in our bodies . reasons cor. . . cor. . ult . how christ is magnified in our body . by profession . by action . by passion . rules to keepe speciall parts of the body unblamable . covenant must be made with the eye . choyse obiects for the eye . psal. . gen. . . directions for the custody of the eare . notes to know the hearing eare . keep the hand that it be not . idle . . cruell . . foule . . prophane . . vnmercifull . watch warily the tongue an unruly member . i. god ordained it , . to glorifie him . . to edifie men . . to interpret our owne mindes . ii. avoid carefully . . a swearing tongue . . a lying tongue . . a flattering tongue . . a slanderous tongue . . a filthy tongue . iii. vse meanes to keepe thy tongue unblameable : reasons . foure meanes . note . consideration of christs second comming hath all incouragements to godlinesse . in quo que●que inven●rit suu● novissimus dies , in hoc eum comprehende● m●●di novissimus dies ▪ quoniam qualis in isto die q●isqu●m m●ri●ur , talis in illo i●dicab●tur . august . co●●●ti potest , non excuti . not in vaine for them that shall persevere to pray for perseverance . reas. . note . reas. . reas. . reas. . reas. . note . vse . note . nec vera , nec v●str● . doct. object . answ. vse . vse . meanes of perseverance . . lay a sound foundation . . arme our selves against hinderances of perseverance . meditations to stablish against persecutions . . procure helps of perseverance . the word upholds us foure wayes . phil. . . psal. . . motives to perseverance , . examples to uphold our perseverance ▪ notes for div a -e god is said to be faithfull foure wayes . differences between faithfulnesse in the creatour , and in the creature , . doct. god most faithfull . reas. . no imperfection in god to hinder his faithfulnesse . vse . our words must be faithfull as all gods are , reas. vse . i. al the doctrine of faith is grounded on gods faithfulnesse . ii. all our obedience of faith must be grounded on gods faithfulnesse . iii. all our praiers of faith must bee grounded on gods faithfulnesse . iv. all sound profession of faith must be grounded on gods faithfulnesse . revel . . . v. all our perseverance in the faith is grounded upon gods faithfulnesse . differences betweene effectuall calling and ineffectuall . what way a man may know the calling of another . every christian may and ought to know his owne effectuall calling , reasons , a man cannot know alwayes the time of his calling , reas. a man truly called may sometimes not know the calling it selfe , in two cases . it is god onely that can call effectually , reasons . labour to feele the mighty power of god in our effectuall calling , by signes . doct. from effectuall calling a christian may certainly conclude his owne salvation . reasons . vse . the extreame folly of those that neglect the assurance of their salvation , reas. effectuall calling often hard to be discerned , and why . great similitude betweene calling effectuall and ineffectuall : instances . markes of effectuall calling . iohn . . cant. . . how an heart effectually called heareth christs voice uttered sundry wayes . . in the ministery . of the law. of the gospel . of the sacraments . effectuall calling heareth the voice of mercies , how . and the voice of the rod , how effectuall calling heareth the still voice of the spirits motions . and checks of their owne spirits . . wonderfull is the change in a man truly called . ephes. . . . in respect of sinne . . in respect of the world . . in respect of grace . . for their kinds . new life . new light . iohn . new affections . new motions . . for their soundnesse . . in their growth . . labour to finde these markes . reas. . . finding thē , be thankfull . . pray for confirmation of them . doct. gods faithfulnesse preserveth to salvation all that are effectually called , reas. reas. . no shadow of change in gods nature . nor in his decrees . nor in his will nor in his affections . reas. . reas. . reas. . christ raised dyes no more , no more doth the christian. vse . vse . vse . the meanes by which god keepeth us , . prov. . . vse . notes for div a -e the apostle beggeth prayers of inferiour persons , for things . doct. . men of greatest grace need the prayers of weaker christians , for three reasons . reas. . reas. . exod. . . reas. . vse . vse . vse . doct. . christians must pray for their ministers reasons . reas. . reas. . reas. . people neglecting this duty , lay themselves under the guilt of many sins : instances . vse i. iohn . vse . moses and aaron, or, the types and shadovvs of our saviour in the old testament opened and explained / by t. taylor ... taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) moses and aaron, or, the types and shadovvs of our saviour in the old testament opened and explained / by t. taylor ... taylor, thomas, - . jemmat, william, ?- . [ ], p. printed for john williams ..., london : . 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illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -- messiahship. bible. -- o.t. -- prophecies. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion moses and aaron , or the types and shadovvs of our saviour in the old testament . opened and explained , by t. taylor d. d. very usefull for the better understanding the whole scripture . and beginning at moses and all the prophets , he expounded unto them in all the scriptures , the things concerning himself , luke . . london , printed for john williams , at the crown in st. pauls church-yard , . to the right worshipful , sir miles fleetwood knight , receiver generall of his majesties court of wards and liveries : all welfare in christ jesus . noble sir : it is a truth able to endure the most fiery times and trials , none but christ , none but christ. ignatius expresseth as much , drawing near to his martyrdome , let come upon me fire , crosse , meetings of wilde beasts , cuttings , tearings , breaking of bones , rendings of members , dissolutions of the whole body , and all torments of the devill , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , onely that i may gain iesus christ. thus he intreated the romans not to intercede for him , and hinder his suffering for the gospel . and thus the servants of god in these last times , when romanists have thrust them into flames and other calamities , christ is all , and in all , said the apostle , col. . . look to the church : he supplies all defects of his people , heales all their infirmities , puts on all comfortable relations , and procures all saving benefits ; in the golden chain of our salvation , which reacheth from eternity to eternity , we shall observe , that christ is the owke or closure that tyeth every linke together : as in these lines . he is the foundation of our election , ephes. . . he is the price of our redemption , pet. . . . he is the cause efficient of our regeneration , eph . . he is the author of our justification , jer. . . he is the beginner and perfecter of our sanctification , heb. . . john . , . he is the matter of our consolation , spiritual and temporal , c. . . rom. . . he is the sweetner and sanctifier of all our troubles , rom. . , &c. he is the assurance and pledge of our resurrection , cor. . . he is the procurer and producer of our glorification , john . . rev. . . all of them good grounds of comfort , and set forth the happinesse of gods people . all of them disgrace merit , and the worthinesse of the creatures , men and angels . all of them magnifie gods love and wisdome , call unto thankfulnesse , and would make us content with little . all invite labour , to make sure of a portion in christ , without whom all is as nothing . and finally , all command those that are in christ , to be all unto him , doe all for him , give all , suffer all , speak , live , die , rejoyce in all through him , and with him expect all in his heavenly kingdome . look to the word , wherein all these things are revealed : christ is evidently the matter and sum of the gospel : and the apostle affirmes the like concerning the law , christ is the end of the law for righteousnesse to every one that believeth . first , by similitude , saith austin : when a man is come to the end of a way , he can goe no farther : so when a christian is come to christ , he hath no farther excellencie to seek or goe unto : in christ there is enough and enough to reconcile him to god , and bring him to heaven . secondly , for perfection , saith cyril , when a thing is finished , it is said to come to an end , as namely , in weaving a garment : so christ hath finished , perfected , and fulfilled the law : he came not to destroy , but establish it : so that in him we have a perfect righteousnesse to present god withall , even as the law required , gal. . . . thirdly , he is finis intentionis : the law bids us look to christ , in whom onely we can live : both the moral law , in the holy precepts of it , impossible in this our weaknesse ; therefore have recourse to christ , rom. . , . together with the curses and threats of it , whereby it is a sharp schoolemaster leading to christ , gal. . . as also the ceremonial law , all whose shadows figure out christ and his benefits , heb. . . now is christ come ( saith tertullian ) who is the end of the law , opening all the dark matters of it , anciently covered under the mists of types and sacraments : an excellent master , an heavenly teacher , a setler of truth to the uttermost . austin calls moses his ceremonies , prenunciative or foretelling observations : and saith , we are not now constrained to observe things used in the prophets time , non quia illa damnata , sed quia in melius mutata sunt ; not for any evill in them , but because they are changed for the better . what they foretold , and how they are changed for the better , this treatise in part discovereth , and i purpose not now to discourse . these glorious times of the gospel shew evidently , how much the truth excelleth the shadow : the vertue common to the antient believers , as well as unto us : christ iesus yesterday , and to day , and the same for ever : but as the manifestation is more clear , so the grace is more plentiful and comfortable . the same testator made both testaments , and these differ not really , but accidentally ; the old infolding the new with some darknesse , and the new unfolding the old with joyous perspicuity . this glorious dispensation of grace , as it stands by the good pleasure of god , so also by his manifold wisdome , who in severall approaches of his mercy and goodnesse drawes still nearer to his church , and yet reserves the greatest for his kingdome of glory . even now , in this marvellous light of the gospel , we have our divine ceremonies and sacraments , see him afar off , know but in part , darkly as in a glasse , and receive our best contentment by the acts of faith , while the word and spirit make us know the things freely given us of god in christ jesus . but time shall be , when ( to say nothing of the estate of the church after the ruine of antichrist , and calling of the jewes ) we shall in heaven see him whom we believed face to face , clearly , perfectly , immediately , without sacraments or types , in the fullest vision , nearest union , and absolutest fruition . never till then shall we comprehend wholly what is the marrow of that text , i am the way , the truth , and the life . to your worship i commend this treatise of that illuminate doctor , excellent sometime in following and opening an allegory , and now more excellent in enjoying the truth it self : of whom , while here a preacher , you shewed your self a joyfull hearer , as of other faithfull pastors at this day , with obedience to the truth , religious care of your family , integrity in your office , love of good men , both in the ministery and private estate , and all christian behaviours ; as the fame of your sweet savour goes forth in the church of god , to which i doubt not but this treatise will be the more welcome , because of your worthy name prefixed . it is an orphane , & the widow desires it should be your ward ; who in your love can best tender it , and by your authority defend it sufficiently . the god of heaven increase all heavenly graces and comforts in your noble heart abundantly , and adde unto your dayes , honours and blessings of all sorts , till these shadowes flie away , and the true day-star arise upon you in glory : the hearty prayer of one , who is , and desires to be reckoned among isleworth june . . your wo : truest friends , in every good service , william jemmat . to the christian reader . i have heard of a demur made , as though something were put forth under this authors name , which is none of his . i assure thee in the word of a minister , that for the workes that have my epistle prefixed ( and i hear of no other published with his name ) there is not one note nor notion which is not the authors own , according to his papers . and the like i affirm concerning this treatise of types , which now i publish . the use of it is manifold : to open divers places of scripture : to shew the meaning of legal shadowes and ceremonies : to declare the faith of the elders , who received a good report : to manifest our faith , one with theirs , one faith , one lord , one baptisme , one salvation : to magnifie and commend christ to every soul , that it may be saved , and he honoured : to discern and bewail the blindnesse of gods ancient people the jewes , and pray for their return to the truth , not ●atching at shadowes : of whom , in present i may say with detestation of their madnesse , as he said against the philosophers , nos qui non habitu , &c. we christians , whose excellency stands not in outward things , but spirituall , glory that we have found what they ( with all their diligence ) have sought , and could not finde . why are we unthankfull ? why doe we stand in our own light , if the truth of the deitie hath in this our age attained to maturity ? let us enjoy and make use of our own good , and follow the truth in truth : avaunt superstition , be packing all impiety , let true religion be preserved and flourish . yet withall , seeing there is a promise , that all israel shall be saved , let us pray for the performance , and that with all earnestnesse , as that converted jew gave exhortation to his son , so long pour forth thy prayers for the remnant of israel , till god look from his high habitation , and see , and have mercy on his people for the lords sake , his annointed , that in our dayes judah may be saved , and the children of israel may dwell safely in their own land , and spend their dayes in good , the lord making his good spirit to rest upon them . william jemmat . a table of the contents of this treatise . i. the introduction : containing five propositions of the church , salvation , covenant of grace , christ , and the ancient ceremonies , p. five reasons for those ceremonies , grace in the new testament specially , how , ceremonies called shadowes for four reasons , ibid. threefold use of them to the jewes , gods wisdome in appointing them : three wayes , ibid. ii. the treatise : shewing christ prefigured by holy persons and things , i. adam a type of christ in creation , office , soveraignty , conjugation , propagation , the ministery reverend for antiquitie . antiquity of the doctrine of free grace , ibid. seek life by christs death , get into christ the second adam , as thou art surely of the first . motives , ibid. ii. noah a type for salvation , righteousnesse , preaching , ark , repairing the world , sacrifice of rest , and a dove sent out of the ark. preserve integrity in the worst times . sinnes which are signes of judgement approaching . ibid. comfort to be had in christ our noah , iii. melchizedek a type in etym●logi● , office , originall , excellency of person , and priesthood , , , christ greater than abraham , comfort by christ our melchizedek , ibid. we are blessed by our melchizedek , by our melchizedek the church abides for ever . ibid. excellency of christs priesthood above the leviticall eight wayes . sin not to be accounted slight , whose sacrifice is so costly . iv. isaac a type in birth , suffering , offering , escape , marriage . ibid. a pattern of obedience in . things . ib. how christ doth meet his church . two rules . a type of our resurrection . matter of sweet consolation . look for help , though the case be desperate . ibid. v. joseph a type in his person , actions , ●…ssions , advancement . no newes for good men to be hated for their excellency . all sufferings of the godly come of god : ordained and ordered . comfort by christ our joseph : four wayes . doe to christ as joseph's brethren to him . vi. moses a type in person , estate , office , 〈◊〉 suffering , sundry actions . ib. our doctrine is of god. be faithfull in doing thy office . ibid. shew faith in the fruit of it : contrary to four sorts of men . assurance of our resurrection . ibid. vii . joshua a type in saving , calling , miracles , valour , actions . a fearfull thing to be an enemy of the church . comfort in our salvation accomplished . ibid. duties we owe to christ our joshua . conditions to be observed in going to heaven . six . ibid. viii . sampson a type in person , condition , actions , sufferings , stratagems , victories . judge none by outward calamities . strange meanes used by god for the churches good . our victory stands in patience and passion . ibid. fourfold comfort to gods people . in gods cause contemn greatest perill , and prepare for death approaching . ix . david a type in person , vocation , wars , kingdome , office , propheticall and priestly . enter upon no office without assistance of the spirit . a note of it . christ the true king of the church . nine wayes more excellent than david . how god brings his servants to honour . church ever pestered with home-bred enemies . comfort to the church in . things . ib. x. salomon a type in person , condition , peace-making , wisdome , glory , temple , justice . duties to christ our salomon : two . fourfold comfort in our salomon . xi . jonah a type in name , office , death , buriall , resurrection . repent at the ministery of christs servants . motives . ibid. vocation of the gentiles . our resurrection assured to us . power and wisdome of god to be admired . ibid. terror of sinne , even in gods own children : and comfort . xii . the first-born types : as gods peculiar , fathers of the family , preferred before brethren , double portion . every mercy is the greater engagement unto god. honour christ as the first-born of god : and how . ibid. threefold comfort in the birthright . forfeit not the birthright by sin . resemble christ our elder brother . xiii . priests types : in deputation to office , and execution : choice , consecration , apparell : actions . a cover for us in christ for all deformities of soul and body . qualities requisite in ministers . ib. eminency of christ above all creatures . ministers must increase their gifts . duties of private believers . ibid. three sacrifices . ibid. no perfection but onely in christ. sin unpardoned , all service is abominable . wash and purge all with the bloud of christ. notes of it . effects of being so washed and purged . priests garments common , and peculiar to the high priest. seven uses thereof for ministers . three uses for the people . twofold instruction . comfort to the godly , in respect of their head and themselves . believers highly esteemed , as precious stones . sin to slight them . ibid. temperance of ministers . marriage . ibid. mourning for the dead . ministers duty . private christians duty , as priests to god. xiv . nazarites types : as set apart for god , abstemious , nourishing the hair , not to touch the dead , and released of their vow . christ and his excellency to be acknowledged : and power , wherein . difference of the nazarites vow , and papists . be nazarites unto god : in five things . xv. clean persons types : three sorts of legall uncleannesse . meats and unclean , how , and why . ib. two markes . ibid. issues unclean , corporal and spiritual . leprosie of body , and of sin . signes . ibid. church and members subject to many defilements . look narrowly on the misery of sin . ib. good fruit thereof . miserable effects of inward uncleannesse . washing legall , and of christs bloud . smallest sinnes to be put away . and how . offering purgeth the unclean : so of christ , typified . there is a way to cleanse every uncleannesse . have recourse to the meanes . motives . ibid. be very carefull to avoid spirituall uncleannesse . oblation of birds . comfort to the godly . affect purity of heart and life . motives . directions . avoid all occasions of defilement . ib. no easie matter to be rid of sin . separate between the precious and the vile : who must . christ discernes the leprosie of sin . onely they are cleansed from sin , whom christ accounts so to be . markes of one cleansed from sin . ibid. what is to be done before this cure . and what afterward . xvi . holy things types of christ. use of legall ceremonies . their fitnesse to the jews nature . ib. ends. ibid. sacraments and sacrifices distinguished . sacraments ordinary and extraordinary . circumcision described in parts . a sign of christ , and seal of righteousnesse , how . be humbled for naturall corruption . and imperfection of grace . be circumcised spiritually . ibid. what it is . ib. notes . mortification , if right , is painful . motives to get the spiritual circumcision . xvii . passeover a type in the choice , preparation , effusion of bloud , eating , fruits . christ a lamb : and his perfection . christ two wayes set apart to be a mediator . the time of his ministery and passion ordered . christ must dye a violent death : time of it . jewes division of the day into four parts . how christ is to be conceived and received . ibid. in all worship look to christ. the pretiousnesse of christs bloud . applied . faith resembled by hyssope , how . ib. christs bloud to be highly prized . precious things procured by it . ibid. profane not the bloud of christ. how. feeding on the lamb , and christ : five conditions . danger of the soul : and how it is to be avoided . directions for receiving the holy communion . similitude of purging out leaven and sin . entire purging of the soul. whole christ must be received . and how . ibid. popish abuses taxed , about the lords supper . ibid. xviii . pillar of cloud and fire a type of christ. how. four constant miracles to , israel in the wildernesse . comfort by christ as our guide . in seven things . ibid. confidence and security by christ. notes of them that receive comfort by this pillar . and how this comfort is to be esteemed . mercy and justice met in this type . ib. follow christ as a guide . and how . xix . the red sea a type . in three conclusions . ibid. miracles in the miraculous dividing of the sea. ibid. benefits sealed up by baptisme : four . observe the power of god. the way to heaven filled with difficulties : and why . many comforts by that great work of god. ibid. duty of them that will enjoy these comforts . xx. manna a type of christ. matters of resemblance . ibid. why manna putrified , if reserved . christ infinitely better than manna . gods patience and love to be noted . how it should work in us . ibid. gods watchfulnesse and care over his church , to be noted . comfort thereby , and instances . gods bounty towards his church , to be noted . his wisdome in ministring to his church , to be noted . manna , why given daily , yet not on the sabbath . ibid. moderation in naturall things . and what is gods measure . man of himself is senselesse of the things of jesus christ. ibid. whence this comes . ibid. and of what use . hunger and thirst for christ : motives . take pains for him : motives . observe times and places to meet with christ. apply and feed on christ. and how . ibid. be never weary of this manna . ib. motives . prize and magnifie this manna . ib. xxi . water out of the rock a type of christ. in three respects . ibid. christ resembled by a rock : and waters . christ ever present with his church . our duty . ibid. an almighty power in christ for his church . our duty . ibid. gods mercy to his people admirable . ib. see the fountain of grace opened : and its superexcellency . thirst for christ : and conditions of it . continue it : two rules . ibid. have re●…rse to christ in this thirst : motives . quench thy thirst , and be satisfied . ib. motives . meanes to get water out of this rock : hindrances : helpes . ibid. xxii . the brazen serpent a type of christ. gods justice here to be noted , and equity of it . of fiery serpents , and the old serpent the devill . temptations called fiery darts , why . observations about sin , deceit , folly , poyson , danger of loving it , ibid. god appoints the meanes of health to soul and body . a brazen serpent , not golden : five reasons . christ lifted up before us , how . application of christ a saving remedy , far most excellent , ibid. god helps his people by weak , unlikely , and contrary meanes : and why . grounds for faith in these troubles of the churches . kingdome of antichrist , how fit for destruction . ibid. the eye of faith must shut the eye of reason . four things cannot otherwise be obtained . ibid. believe the word absolutely . pray for eye-salve : and what it is . captivate thine own reason and wisdome . ibid. motives . mans reason , the mother of heresies . naturall reason , an enemy to the power of godlinesse . what is to be done to be cured spiritually . wounds of sinne compared to deadly poyson : in four things . ibid come for counsel to spiritual physitians . ibid. who reproved . confess special sins : and go wholly out of thy self and all other . look onely unto christ : and that two wayes . how this looking cures us : by faith : and how by faith . markes of one cured by looking to christ. four qualities of the eye that lookes to him . ibid. motives to look up to our serpent . use of comfort , in five particulars . in this treatise are two things . the introduction . chap. . where propositions concerning the church of god. reasons of the ancient ceremonies . the treatise it self , c . where christ is figured in holy persons . singular : eleven . cap. . - . rankes , and orders of men . separated and sanctified by birth : the first-born , c. . by office : the priests , c. deputation . execution . by vow : the nazarites , c. by ceremony : clean persons , c. . he is figured in holy things : c. . ordinary sacraments , circumcision , c. passeover , c. . extraordinary : answerable to circumcision , & baptism : pillar of cloud & fire , c. red sea : c. . passover and lords supper , . manna frō heavē c. water out of the rock , c. adde hereunto the brazen serpent , c. . christ revealed . john . . j am the truth . chap. i. having formerly delivered , that christ is truth as opposed to falsehood ; we are now to shew , that he is truth as opposed to the shadows and figures of the old law. in the entrance into which treatise , we must premise some propositions . i. that the lord decreed to have always a church upon the face of the earth ; for the upholding of which he upholds the world . for , . he will have his name confessed , and praised as well in earth as in heaven . . he will maintaine his publike worship by it , to distinguish heathenish idolaters from true worshippers . . to prepare true beleevers in this church militant to that church triumphant , and to set and polish them as living stones in this mount of the church , for that heavenly mountaine and temple . ii. for the effecting of his purpose he hath decreed , that the doctrine of salvation by jesus christ would be sounded out in the church , together with the doctrine of the law , that partly the right way of his shorship , and partly the way of salvation , might be made known and opened to beleevers . iii. by the gospel the lord hath revealed the covenan of grace , which is in substance but one , as god is but one and christ is but one , who is the substance of it . as there is but one hope of one eternall life , the end of the covenant ; and one faith which is the mean to lead to that end , ephes. . vers . . iv. christ , and his doctrine , the covenant being the same yesterday , and to day , and for ever , heb. . . for substance , altereth and differeth onely in the form and manner of dispensation ; according to which , it is diversly propounded in the old testament and new. in the former propounded , as of the messiah to come , from adam unto his incarnation . in the latter , as of the saviour allready come , and so embraced in the church from his first comming , to his second comming againe . v. so long as christ was to come , it pleased god to train his church by an heap of ceremonies , rites , figures , and shadows , to strengthen their faith in the 〈◊〉 〈◊〉 of him . of which multitude of ceremonies , if more ●p●●●ll reasons be demanded ; these may be given . . the nonage and infancy of that church , which was not capable of such high mysteries , but was to be taught by their eyes as well as their ea●s . and therefore it pleased god to put the ancient church ( even newly out of the cradle ) under tutors , gal. . . and appointed divers types and ceremonies , as rud●ments and introductions , vers . . fitted to the grosse and weak fences of that church , which was to be brought on by little and little , through such shadows and figures , to the true image and thing signified , who in our text calleth himselfe truth , in opposition to all those shadowes . object . but the weaker and duller they were , the more need had they of clear instruction ; and god could have revealed christ as clearly to them , as to us . sol. but as the lord had observed this method in creating the world , he would have darknesse go before light ; and in upholding the world he would have dawning go before clear day : so in the framing and upholding the church , he would have christ exhibited to the fathers , as to the wise men , in swadling coluts , which hid his glory . he respected them as children ; he erected for them in jewry a little free-schoole set up in a corner of the world ; he appointed the law of moses as a primer , or a. b. c. in which christ was to be shaddowed in dark and obscure manner ; he would that christ should come to his brethren , as joseph to his ; who first obscured himself to them , and afterwards made himself better known . one compares it to noahs . opening the window of the arke ; . removing the covering ; . stepping forth himselfe . ii. therein the wisedome of god provided for the further advancement of christ and his gospel ; which compared with the law , must be manifested in great brightnesse and glory . christ the sonne must come in more glory , than moses the servant . hence john . . the law was given by moses , but grace and truth came by jesus christ. the gospel is called grace , not because under the law the same grace was not preached , but comparatively : that was scarce grace to this which is more full , more manifest ; as the light in the dawning , is scarce light in comparison of light at noon-day . there was grace , but here is more grace . . in manifestation : the light of the sunne is sevenfold , and like the light of seven days , as was prophesied , isai . . . in impleti on and accomplishment of that which was but a promise of grace in comparison . act. . . . in application and apprehension by beleevers in all countries , not onely in judea . . in the groth and perfection of faith and grace in the hearts of ordinary beleevers above them . hence heb. . . the law had but a shadow of good things to come , and not the image and truth it self : that is , it had a rude and dark delineation of good things to come , as a draught made by a painter with a coale ; but the gospel exhibites the picture it self in the flourish and beauty ; that is , the truth and being of it . hence also paul to the col. , . speaking of observances of the ceremoniall law , saith : they were but shadows of things to come , but the body is christ. whence he would have us conceive : . that as the body is the cause of the shadow , and the cause more excellent than the thing caused : so christ was the cause of those ceremonies , and more excellent than they . . as the shadow representeth the shape of the body , with the actions and motions : so those rites , and ceremonies resemble christ in all his actions , passions , motions , as after we are to hear . . as the shaddow is but an obscure resemblance in respect of the body : so the ministery of the old testament in rites and ceremonies is a dark representation of the body , namely christ and his spirituall worship . . as the body is solid , firme , and of continuance , even when the shadow is gone : so the ceremonies as shadows are flown away , but christ the body and his true worship lasteth for ever . in all which christ and his grace are advanced , as the publisher and perfecter of our salvation without any shadows ; whereas of the law it is said : it made nothing perfect , heb. . . iii. those ceremonies were not given to merit remission of sinnes by them , nor to appease gods anger , nor to be an acceptable worship by the worth of the work done , nor to justifie the observer : but to shew justification by jesus christ , the truth and substance of them ; to be types of him , pointing at him in whom the father is pleased ; to be allegories and resemblances of the benefits of christ , exhibited in the new testament ; to be testimonies of the promise and covenant on gods part ; to be sacraments and seales of faith on the part of the beleeving jew , exciting and confirming his faith in the messiah . iv. god would have this heap of ceremonies . . as bonds and sinewes of the ministery and publike meetings ; in which the voyce of the promised seed , and the sound of wholesome and saving doctrine might be preserved in the church , and propagated to posterity . . to be externall signes of their profession , by which god would have his church distinct from all nations of the earth . . to be to the unbeleeving jewes , an externall discipline to bridle them , and an exercise to frame them ( at least in externall conversation ) to the policy , and common-wealth of moses ; for else they must be cut off , and excluded . v. gods wisedome in appointing these ceremonies ; . appointed a certaine observation of the line & tribe whence the messiah should come according to the promise . . enjoined a certaine provision for the ministery , which had no certaine part of the land allotted to them . . that the poore might be so provided for , as that there might not be a beggar in israel . the former propositions and reasons being delivered by way of preface , we now come to shew that which our text properly calleth for , that is : wherein or how christ is the truth of those figures , and the body of those shadows of the ceremoniall law. christ was figured in the old testament by holy persons , and by holy things . of the most holy and eminent persons who were figures of christ , i will propound some instances . chap. ii. . adam a type of christ. the first of them is the first adam , who was so lively a representation of christ , as that christ is often called the second adam , rom. . . adam was a figure of him that was to come . we will gather the resemblances between them into four generall heads . i. in respect of creation . . both of them were sons of god , the one by eternall generation , the other by grace of creation . . both were men , adams red earth ; the first in his matter , the second not in his matter onely , but also in his bloudy passion . . both were sons of one father , and both men but of no man their father , neither of them having any other father but god. . both created in the image of god ; the former , gen. . . the latter the ingraven forme of his fathers person . heb. . . . both endowed with perfect wisedome and knowledge ; the first adam so wise as that he gave fit names to all creatures according to their natures : in the second adam dwelt treasures of wisdome and knowledge . col. . . . both possessed of a most happy and innocent estate ; in which the one had power to persever , but not will : the other had both power and will. . the first adam was made in the sixth day of the week to the image of god : the second adam towards the sixth age of the world , appearing to restore that image which the first adam quickly lost . ii. in respect of office and soveraignty . . the first adam was owner of paradise , the heir of the world ; soveraigne lord of all creatures , to whom they came for their names ; the second adam is lord of heaven as well as earth , heir of the outmost bounds of the earth . psal. . . commander of all creatures ; whom the winds and sea obey ; whose word the divels tremble at ; and he keeps his soveraignty which the first adam lost . . adam was appointed to keep the garden and dresse it , gen. . . christ the second adam was set apart to sanctifie and save his church , the garden and paradise of god , ephes. . . . adam was king , priest and prophet in his family : so is christ in the church , the family and houshold of faith , rev. . . as adam was the first minister of the word in the church , delivering the promise of the blessed seed with certaine rites and ceremonies to his children , and they to their posterity : so the second adam is the chief prophet and doctor of his church , who alwaies prescribed the pure worship of god for matter and manner in the churches of all ages . iii. in respect of conjugation . . adam sleeping eve is formed : christ dying the church is framed . eve is taken out of adams side , while he sleeps : out of the second adams side , while he was in the sleepe of death , issueth the church . . eve was no sooner framed , but as a pure and innocent spouse she was delivered by god to adam , yet in innocency : so god the father delivered the church as a chaste and innocent spouse to be married to the second adam for ever , to be bone of his bone , and flesh of his flesh . . of eve marryed to adam he receives both a cain and an abel into his house : so the second adam had in his visible church both elect and reprobates , sound and hypocrits , as by many parables is signified ; as of the field ; the net , &c. iiii. in respect of propagation . . both of them are rootes , both have a posterity and seed , isai. . . . both of them convey that they have unto their posterity , rom. . , . as by the first adam sinne , and by sinne death came over all men : so by the second adam came righteousnesse , and by righteousnesse life on all beleevers ; and herein especially was the first adam a figure of him that was to come . . as the first adam merited death for his posterity : so the second adam life for all his . application followes . i. to note the honour and antiquity of the ministery , which not the first adam onely , but the second also exercised . despise at thy perill what they so honoured ; think it too base for thy self to attend , for thy sonnes to intend : neither the first adam lord of the earth , nor the second adam lord of heaven and earth did so . ii. to note the antiquity and authority of the doctrine of free grace by the merit of the messiah , which both the first and second adam taught : neither of them ever dreamed of the doctrine of workes and humane merits . what adam learned of god in paradise , he taught to his posterity ; what his posterity heard of him , the same they delivered and left to their children ; but they never heard nor taught any other way to salvation , but by the promised seed : so also what the disciples heard of the second adam , that they taught to the churches ; but they heard the same of him . act. . . and our doctrine being the same with theirs , is not new , but more ancient then any other . for as this is the honour of all truth , to be before error and falshood : so of this truth , to have precedency of all truthes ; it truely pleadeth antiquity , therefore verity . iii. in that the church comes out of christs side , being in the sleep of death , as eve out of adams he sleeping , we learn to seek our life in christs death . that death should be propagated by the sinne of the first adam , was no marvell : but that life by the death of the second , is an admired mystery . here is the greatest work of gods power fetched out of his contrary ; of ranke poyson a soveraigne remedy by the most skilfull physitian of hearts . let the jewes scorn a crucified god , and refuse the life offered by a dead man ; they know not the scriptures , nor the power of god ; who can and doth command light out of darknesse , life out of death , all things out of nothing . how easily can he repaire all things out of any thing , who can fetch and frame all things out of nothing ? he is of power to make of clay and spittle ( fit to put out the sight ) a remedy to restore sight . he can as easily save a world by the death of his sonne , as multiply a world by the sleep of adam . iv. labour to be ingrafted into the second adam , that as thou hast born the image of the earthly , so thou maist bear the image of the heavenly , cor. . . . because the second adam repaires whatsoever we lost in the first . by the first we are enemies to god , by the second we are reconciled to him . by the first we all dye , by the second we are all made alive . cor. . . by the first we are left to sathans power , by the second we are guided by the spirit of god. by the first we lost all the creatures , by the second we are restored to the holy use of all . by the first a necessity of death is brought in , heb. . . it is appointed for all men once to dye , and then commeth judgement ; but by the second we have a recovery of the blessing of immortality and life . whatsoever the first adam brings into the world by sinne , the second carries out by his righteousnesse . . because by christ the truth we recover more than we lost , or ever should have by the type . for so the apostle , rom. . . the gift by the second adam hath exceeded the offence of the first . that as the first adam by eating the forbidden fruit hath powred all evill into the souls and bodies of all men , though they eat not of the forbidden tree : so the second adam by regeneration is made righteousnesse to those who had wrought no righteousnesse , and powred all good things into the souls and bodies of his members . the first adam by sinne helps us into misery : but the second adam not onely helps us out of misery , but advanceth us to the highest dignity ; to be , of sons of wrath , sons of god ; brethren of christ ; members of his body ; heires of the kingdome of heaven . by adams sinne we are all driven out of paradise , and earthly pleasure , in which we should have enjoyed an inconstant happinesse : but by christ we are brought into the heavenly paradise , our fathers house . by adams sinne we became unjust : but by christs holinesse we are not just onely , but sanctified , graced , confirmed , glorified , into whom by faith we come to be ingrafted . chap. iii. . noah a type of christ , . wayes . the second instance is noah , a manifest type of the true noah , and that in seven respects . i. both were fore-prophesied of to be saviours , gen. . . lam●ch begat a son and called his name noah , saying : this shall comfort us concerning our workes , and sorrow , and curse of the earth ; therefore he called him by a name signifying ceasing , or rest : so of christ , mat. . . thou shalt call his name jesus , for he shall save his people : he shall be the true noah that shall cause gods wrath to cease , and bring the afflicted soule to true rest and tranquility . ii. both are said to be just and perfect ; both said to walk with god ; and both to finde grace and favour with god. . noah was just in his generation : so was christ ; have nothing to do with that just man , saith pilates wife , mat. . . but with difference ; noahs righteousnesse was imputed , being righteousnesse of faith , heb. . . christs was inherent , a righteousnesse of nature , person , and heart . . noah was a perfect and upright man , gen. . . that is , not defiled with idolatry , false religion , opinions , or externall crimes , but christ was perfect simply and absolutely , noah but comparatively . noah was perfect but in part : christ perfectly perfect ; christ legally ; noah evangelically . noah perfect by the perfection of another : christ by his own . noah perfect because without open crime : christ being without sinne . . both walking with god , found grace with god. noah , gen. . . christ , luke . . . but noah found grace by acceptation and imputation : christ by compleat merit and satisfaction . christ found grace by his own perfection and justice : but noah cloathed with christs . iii. both of them were preachers of righteousnesse . but christ preached his own doctrine , noah christs . both invited unto repentance . both called men to avoid the judgement to come . both lived and preached in a most corrupt age , when there was a generall defection both in doctrine and manners . both their ministeries were despised , and that despight of both fearfully revenged ; the one by water , the other by fire and sword : both by utter desolation , as the like never heard of before . iv. both of them makers of an ark , and masters of it . but noah of a materiall , christ of a spirituall , the church . noah to save sinners from the deluge of waters temporall : christ to save sinners from the deluge of gods wrath eternall . in the making of their arkes they are very like . . both doe all about their arkes at gods commandement . for as the lord did not hide from noah his decree , gen. . . so he communicated his whole will and counsell to his sonne concerning the salvation of the church , joh. . . . as noah takes many trees at gods commandement , and strongly eloseth them together , and pitcheth them within and without against the waters : so doth christ make choice of trees of righteousnesse , the planting of the lord , and compacts them together by the bond of the spirit , glewes and fastens them together by the glew of christian love , and pitcheth them within and without , fortifies and strengthens them against the waters of affliction , temptation , persecution , that none shall drown or overwhelme them . . as noah prepared divers roomes in the ark for divers creatures : so christ in his ark appoints divers places and functions for beleevers here , and prepares in his fathers house many mansions for them hereafter , joh. . . and as noah receives into the ark clean and unclean creatures and persons , a sem , and a cham : so the lord christ into his militant church , all sorts of nations , sexes , persons , conditions ; jewes , gentiles ; men , women , noble , ignoble ; beleevers , and unbeleevers ; hypocrites , and sound christians . on this floor is wheat and chaffe . . as noah made a window into his ark , to give light to the creatures within : so christ , by the gospel preached in the church , enlighteneth the mindes of those that are within ; without which light let in , they should sit in everlasting darknesse . . as noah by the same direction makes a door to enter into the ark , and but one door for so very great a building : so there is but one door to the great building of the church dispersed farre and wide , and this is christ himself , joh. . , . . as noah the master of the ark enters into it , and receives and saves all that enter in with him ; for which purpose he is contented to be tossed up and down by those most raging waters , and had no more freedome from fear and danger than others in the ark : so christ the master of his church , to save his church , himself enters into it , and is admitted into it by the waters of baptism ; and was contented , for the saving of others , to be tossed with waves and billowes of affliction , ignominy , shame , sinne , curse , yea , the torments of hell . that his church might be in safety with him , he will be in danger with her , and every way to help her , will be everyway like her in all things , sinne excepted . v. both of them were repairers of the world , from noah descended all the inhabitants of the earth : from christ all the inhabitants of heaven . the world again was re-peopled and replenished by noahs posterity : the church and every member is christs posterity . both of them were preservers and providers for all sorts of creatures : but noah as a steward ; christ as lord and owner of them : noah for a few , christ for all : noah for a year and a little more , christ perpetually . to both of them the creatures came in , and were obedient to them . though never so fierce and savage out of the ark , yet in the ark they were mild and tame : so to christ the windes , seas , devils obey ; and if lyons and cockatrices come into the ark and church , they become as lambs and little children , putting off all fiercenesse , isa. . . vi. both of them offered a sacrifice of rest , and sweet savour to the lord , noah , gen. . . as men are delighted with sweet savours , so was noahs sacrifice pleasing to god. but his was a sacrifice but of testification , witnessing his faith and thankfulnesse : the sacrifice of christ was a perfect satisfaction , in which he offered , not the bodies of clean beasts as noah , but his own body as a lamb without spot , not upon an altar built by noahs hand , but upon the altar of his deity , not ascending to heaven by ordinary fire , but offered through his eternall spirit , compar'd to fire , heb. . . and therefore must fully satisfie his fathers justice , appease his wrath , and be most acceptable in it self , and must bring noahs , and all other sacrifices into acceptance . and from hence it was , that with both of them god did make a covenant of grace for their posterities , that he would never break out in such wrath against them , confirming the same unto the posterity of adam by the sign of the rainbow , and to the posterity of christ by the sacrament of baptisme , and the lords supper . vii . both of them sent a dove out of the ark. noah when the waters asswaged , and much of his fear and danger was past , sends out the dove , who brought an olive branch , a sign of joy , comfort , and abating of the waters : so christ jesus , his sufferings and labours being ended , sent his spirit forth ( which had lighted as a dove on him ) and brings joy , and peace , and comfort into the hearts of all beleevers , bringing in a testimony , that gods wrath is appeased , the waters are diminished , his love and favour returned , which is better than life . i. in the type and truth learn : if all the world about us be given to wickednesse , and we be cast into never so wicked an age , then to labour to shine in the middest of a naughty generation , phil . . it is a singular praise to be a lot in sodom , and in a corrupt age to be unlike sinners . for light to shine and shew it self in darknesse , is beautyfull and glorious . let your light so shine before men , that they may see your good works , and glorifie your father which is in heaven . to shew our selves sonnes of god , and children of light among enemies of god and light is a singular honour . noah fashioned not himself to those corrupt times ; nor christ to the evill behaviour of that age . never had christians more need among so many wicked fashions to be exhorted , not to fashion themselves to the world . if a preacher hold on a preacher of righteousnesse in singlenesse and sincerity of heart , not fashioning himself to the present temporizers and men-pleasers , let all the world scorn , oppose , traduce him : if a private man hold forth the word of life , and in blamelesse and pure conversation walk in a way which leadeth against the stream and common current of the corrupt age : both the one and the other have heer the type and the truth , noah and christ presidents for the like actions , precedents in the same way . ii. in them both learn : that these are the days in which we must expect our lord to judgement . as it was in the days of noah , &c. so shall the comming of the sonne of man be . as those sinnes in noahs time brought the deluge of water : the same sinnes now reigning , shall bring and hasten the destruction by fire prophecyed , pet. . the sinnes are these . . the sonnes of god marry with the daughters of men : that is , the godly with the ungodly , religious with the superstitious , beleevers with infidels . . horrible contempt of the word . as noah preached by the power of the spirit , and christ himself by the spirit , so as never man spake ; yet both were despised , and the spirit resisted whereby they spake : so now godly ministers must not think much to be despised in their ministery ; for as it was in the days of noah and of christ , so christ hath told us it must be . . prophanenesse of the ministery , and generall malice against sincerity . as in the dayes of noah , many wrights and workmen were busie to prepare an ark for others ; but themselves neither entred into the same , nor saved by the same : and as in the dayes of christ , the scribes and pharisees professed themselves chiefe builders , but refused the corner stone , and neither entred themselves nor suffered others , but envy christ they could : so shall it be in the dayes of the sonne of man. . in the common-state , and men , apostacy , security , sensuality ; men eat , drinke , marry , but know nothing of judgement , that is , will not know : so shall the comming of the sonne of man be , mat. . . iii. in that christ is the true noah , all the true members of christ ( who are carefull to prepare them an arke , and to get within the arke of the church ) have solid and strong comfort . for , . he is ready to receive all that come unto him : who calls all the weary : as noah readily received all that offered themselves unto him . let not thy sinne discourage thee , be thou never so uncleane , get once into the arke , and thou art safe . . as noah himself entered into the arke , and abode there all the time of danger , and tossing by the waters : so our lord abides still in the same ship of the church with us : he is so much the more compassionate to us , as he is acquainted with our sorrowes : and though the danger and fear be never so much , we shall fare no worse than himself will , who in all our troubles is troubled with us and for us . . as noah pitched the ark within and without , and so fenced it against the waves and raging billowes and surges of a world of seas : so doth our true noah strengthen his arke and church partly with his promise , partly with his prayers that their faith faile not , as with pitch within and without , so firme and sure , as let this little arke of the church be tossed upon the waters of affliction , and tried by never so many temptations , and persecutions in this sea of the world , it is so fenced & pitched , that it shall never miscarry . noahs arke indeed by tossing & beating of the waters may be weakned and made worsei but christs arke the church , is made better and stronger by trials and afflictions , it is good for me that i have been afflicted , that i may learn thy statutes . noahs arke at last shall putrifie and perish , but christs arke shall never perish , but at last be more perfect and glorious . . as gods covenant with noah was his safety in the arke : ( for looke upon the arke floating above water laden with heavie burthen , fenced against the waters with a little pitch , perhaps not very skilfully , that being the first vessell that ever was made for the water ) without anchor , mast , sterne , pilot , or master to govern it ( for noah was shut in by god ) how should it be but carried by windes and waves upon rocks , or hils , or sands , or trees , or buildings , and so in an instant split all to pieces , but that the lord was stearsman of all that voyage ? so the safety of the church is , that it hath so faithfull a pilot , whose covenant made in his church is the wall and defence of his people , more stable than the foundation of the earth . which made david to glory : though the earth be moved , and the mountains tumbled into the sea , yet the church may glory in the salvation of her god. in our lesser trials , stormes , oppositions , look to god our safety ; be within the arke , god will provide for thy safety . . the arke had a time to be freed from the deluge of waters : so the church hath a time for her deliverance , rev. . . psal. . . . when the flood of waters bated , the arke rested on the mountaine of ararat , gen. . . so when the waters of affliction are dried up , the church hath her rest in the holy mountaine of god , psal. . chap. iv. . melchizedek a type of christ. hebrews . . he was likened to the sonne of god. we must search wherein and how christ was the truth of that figure . i. in the notation of his name melchizedek signifieth king of righteousnesse : our saviour was indeed properly king of righteousnesse , heb. . . isai. . . psal. . , . thy kingdome is a scepter of righteousnesse , thou lovest righteousnesse , mal. , . christ the sonne of righteousnesse shall arise . from him all have righteousnesse as from a fountaine . ii : in his office. : he was king of salem , of peace : so christ is called , the prince of peace , isa. . . not of a corner , but of all the world ; and of salem , that is , of jerusalem , psal. . . i have set my king on sion . on his shoulders was the government laid . of whom zach. . . o jerusalem , behold thy king commeth unto thee , he is just and saved himself , poor and riding upon an asse : but with this difference , melchizedek brings peace earthly , temporall : but christ is our peace , ephes. . . by whom we have peace with god ; he guides our feet into the way of peace , and leades us to peace eternall : so he was true king of true peace , so was not melchizedek . . melchizedek was not onely a king , but priest of the most high god , gen. . . so christ was both king and priest ; king , revel . . . prince of all the kings of the earth ; priest , heb. . . our great high priest. this was not usuall in the jewes policy , or progeny of david , to whom onely the kingdome was promised : neither would god admit the mingling of these offices among them , as in uzziah , chron. . but as this dignity was reserved unto christ : so was it dispenced with in his speciall figure to be both a great king and priest. iii. in his originall . without father or mother , genealogy , beginning or end of dayes ; without kindred , that is , none of these mentioned in scripture , or in the story of his life . although he had both father , mother , kindred , birth , death ; yet the lord of set purpose would have all these concealed in scripture , that he might be a more expresse type of jesus christ , who was truely without father as man , that holy thing which shall be born of thee , shall be called the son of god ; without mother as god , without kindred according to his deity , in respect of his divine nature without generation , for who can declare his generation ? isa. . . seeing he was before all worlds eternally begotten of his father . and whereas melchizedek onely had no beginning or end of life expressed : christ is onely truly without beginning , neither shall have any end ; for he is the beginning and the ending . and although his humanity had genealogie , beginning , and ending of life , yet as he was the word he had none . and although as the so●●e he was from the father ; yet as god he was from none , but as the word was of himself . here also is a difference ; melchizedek was without genealogy according to scripture : christ according to nature . iv. in the excellency of his . person , . priesthood . . for excellency of person . . melchizedek was greater than abraham ; for he blessed abraham , and the greater blessith the lesser , heb. . . signifying christ the fountain and originall of all blessing in heavenly and earthly things , ephes. . . . melchizedek refreshed abraham and his army , returning weary from the battell and journey , with bread and wine . here abraham was a receiver . melchizedek a giver ; a manifest type of jesus christ , refreshing and comforting all his followers , and members of his militant church in their journey and wearinesse , with his word and sacraments . matthew . . i will refresh you . . melchizedek was man onely and sinfull : christ god and man without sinne . melchizedekas the sonne of god. christ indeed the sonne of god. . for the excellency of his sacrifice , or his priesthood , which was greater than aarons . for , . levi and aaron paid tythes in abrahams loines to melchizedek , heb. . . and the inferiour payes tythes to the superiour : such is the priesthood of christ after ▪ the order of melchizedek , not of aaron . . in regard of the entrance . melchizedek was not annointed with materiall oyle as aaron , nor received his priesthood from any other , but onely so declared by the mouth of god : so christ succeeded none , received his priesthood from none , but annointed by the spirit of god , luke . . and made a priest by the oath of god , psal. . . the lord sware and will not repent , thou art a priest for ever after the order of melchizedek . . in regard of the continuance of his priesthood . for as he receives it from none , so he passeth it not to any other , nor any can succeed him ; but he endureth ever , having an everlasting priesthood , heb. . . the leviticall priesthood ended particularly in the death of every high priest , and universally and finally in the death of our high priest : but christ is eternall , who died , but rose again , figured in melchizedek . i. if christ be the true melchizedek , then must he needs be greater than abraham , though the jewes vainly gainsay it , joh. . . to him all our tythes and offerings , due from abraham to melchizedek . he is blessed and prince onely , the king of kings , and lord of lords , unto him be honour , and power everlasting , tim. . , . so the four and twenty elders , revel . . , . and angels , beasts , elders , and all creatures , revel . . , , . ii. for the comfort of the church , that christ is the true melchizedek , both a priest and a king. . as he is a priest we are assured of a perfect reconciliation by his all-sufficient sacrifice . . of sound instruction , for the priest must teach the law , his lips must present knowledge . joh. . . when the messiah is come he will tell us all things . we detest the blasphemy therefore that tells us , that he hath left an imperfect doctrine , that must be eeked with traditions . . of his blessed intercession , which is meritorious and acceptable . samuel out of his love to the people , sam. . . saith thus , god forbid that i should sinne , and cease to pray for you ; but i will teach you the good way : christs love to the church is no lesse ; therefore he will both teach and pray . . of powerfull protection and safety . for he is not our priest onely , but our king : not our doctor onely , but our defendor ; not a priest onely to pray , but a king to obtain for us , and bestow on us what he prayes for . what if he had never so much power in teaching , if he were impotent in defending ? but he is king of peace in himself and unto us . we have a powerfull advocate in heaven . they never tasted the sweetnesse of this doctrine , that seek after any other mediator . iii. hence is the happinesse of the church . as melchizedek blessed abraham : so christ our melchizedek hath blessed all the faithfull posterity of abraham , ephes. . . with all spirituall blessings in christ jesus . but with difference , melchizedek onely pronouncing blessing , gen , . . blessed art thou of god possessor of heaven and earth : but our melchizedek meriteth and bestoweth blessings of higher kind also than could melchizedek . for , . christ blesseth by meriting blessing , through his most perfect sacrifice pacifying his fathers wrath : melchizedek offered no such sacrifice to no such effect , his was accepted by mercy , not for merit , not for his own sacrifice , but for christs . . by actuall procuring the blessing of remission of sinnes and righteousnesse restored , a more effectuall blessing than melchizedek could procure : his sacrifices could onely signifie these in the messiah's , not actually apply them . . by gathering , calling , ruling , and preserving in spirituall life his whole church , as members of his own body , and by the donation of his spirit : none of which blessings melchizedek could give . . by bestowing eternall life on beleevers , here in the first fruits , hereafter in the harvest : whereof melchizedek must be a receiver from him the fountain , not a giver , . by publishing and pronouncing on beleevers all this blessing in the preaching of the gospel , and sealing it to the hearts of the elect by the daily effectuall voyce of his spirit by the word : which melchizedek could not doe . therefore a greater than melchizedek is here , and a greater blessing than abraham received from him . let the world curse , wicked ones rage and revile against the church and members , yet as isaac said of jacob , gen. . , i have blessed him , and therefore he shall be blessed ; the same will christ not say onely , but accomplish to them . iv. hence is the stability and perpetuity of the church and members . that christ is the true melchizedek , that is , an eternall priest ; the church must be eternall . for a priest cannot be without a church , nor an eternall priest without an eternall church , but of christ it is said , thou art a priest for ever . therefore tyrants shall not waste it , time shall not out-last it , death shall not hinder the being and happinesse of it , no more than it could the eternity of the priest himself , who rose gloriously from the dead , so shall the members . how happy a thing is it to be of this houshhold . v. the excellency of christs priesthood above the leviticall . this is the scope of the apostle in describing melchizedeks priesthood so largely . for the leviticall priests were homagers to this , yea , to the shadow of it in melchizedek , while they were in abrahams loines . they were men onely of men : christ the sonne of god , true god and man. . they were sinfull men , and must offer first for themselves , and then for others , heb. . . but christ was sinlesse , he needed not offer for his own sinnes , heb. . , . . for their office , they were but ministers of holy things , and of salvation propounded in them : christ because of this order was author of salvation to all that obey him . , heb. . . . . they were many , and all ministers of a temporary covenant : but he is but one , who hath obtained a more excellent office , in that he is mediator of a better testament established upon better promises , heb . . for the promises of the covenant of grace are more excellent than those of the legall covenant . . they offered often , and the repetition of sacrifices argued their invalidity and imperfection : but he offered but once , and needed not doe it daily , heb. . . which argued the perfection , heb. . . . they offered the bloud of beasts which could not expiate sinne , nor wash the conscience of the sinner , farther than purifying the flesh : but he ( not with bloud of bulls and goats , but ) with his own bloud entred once into the holy place , having obtained an eternall redemption , heb. . . and this bloud purgeth the conscience from dead works , verse . . they served in an earthly fading sanctuary made with hands , and entred into an holy place which perished and failed , according to that elementary and temporary worship● but he is minister of the true sanctuary and tabernacle which the lord pitcht and not man , heb. . . this tabernacle is his own blessed body , in which he performed all his service , called , chap. . . a great and more perfect tabernacle not made with hands , and verse , is now entred not into holy places made with hands , but into the very heaven , to appear in the sight of god for us . . they all ceased , dyed , one succeeded another ; as mutable was their whole service , which also ceased and deceased , and gave place to the truth of it , when the fulnesse of time came : but this true melchizedek , being without beginning or end of dayes , hath an eternall priesthood , heb. . . and therefore neither hath nor needeth any successor in earth . whence every repetition of his sacrifice , bloudily or unbloudily in the masse , is an high and hatefull blasphemy , a denyall of christs person to be above the person of melchizedek , and of his sacrifice to be above aarons , or that it was offered by the eternall spirit of his deity . vi. the excellency of the person shewes the greatness of the sacrifice , the greatness of the sacrifice the greatness of the sinne , melchizedek , because he was but likened to the sonne of god , heb. . . could not offer a sacrifice to take away sinne : he must be the sonne of god indeed , and god himself that must doe that . the least sinne , which we account so light , could never be expiated , but by the bloud of him that is god as well as man. all created strength cannot stand under the burthen of the least sinne . therefore in the worthiness of this person see the unworthiness of thy sinne , to hate and abhorre it , and thy self in dust and ashes for it . an hainous and execrable offence were that , which nothing could take away but the death of the prince . chap. v. . isaac a type of christ. i. in his birth , isaac the sonne of abraham the father of the faithfull : a promised seed long before he was born , in whom all the nations of the earth should be blessed . yea , so strange was his birth , as that he was not to be born by the strength of nature , but of sarahs dead womb , when it was not with her as with other women : insomuch as when the angel fore-told it to her , she thought it impossible , gen. . . so christ the sonne of abraham commonly so called , the onely sonne of god by nature , who is the father of all the faithfull , who are taught to say ; our father , &c. the onely true promised seed long before prophecied of , and expected of beleevers before his manifestation about four thousand yeares . borne and incarnate not by the strength of nature , but by the power of the holy ghost after an unconceiveable manner ; so as when the angell told his mother mary of his miraculous manner of birth , she thought it impossible , and said , how can this be ? luk. . . and in him onely the whole spirituall seed of abraham , all gods people of jewes and gentiles were blessed , psal. . . the nations shall blesse him , and be blessed in him . which prophecy cannot be understood of salomon ; for scarce his own nation was blessed in him , who by his sinne lost tenne tribes of twelve from his own sonne : and verse . they shall fear him so long as the sunne and moone endure from one generation to another , verse . all kings shall worship him and serve him : and , verse . his name shall be for ever : all these are true in christ onely . thus as isaac was founder of a mighty state : so christ of all the church of god in all nations onely blessed in him . as isaac was his fathers heire : so christ heire of all things , isaac hath goods onely . ii. in his suffering . . isaac was circumcised the eighth day : so was christ. luk. . . isaac in his infancy was persecuted by ishmael , gal , . . so christ by herod , mat. . . isaac carried the wood of the burnt offering upon his shoulders even to mount moriah , gen. . . so christ carryed the crosse on which he was to be nayled , even to golgatha . . isaac was led away as a lamb to the slaughter : so christ was lead away , joh. . . to death . . isaac without reply submitted himself to his father even to the death ; suffered himself to be bound on the wood , and yeelds himself burnt offering unto the lord : even so christ without reply was obedient unto his father unto the death , and was content to be bound , not as isaac for himselfe alone , but for us and them ; and layd down his life a whole burnt offering , and a ransome for many , joh. . thus were both lamb-like sufferers , both bear their crosse , both without reply led away , both bound and fastned on the wood , both willingly obedient to the death . iii. in his offering , . both sonnes , onely sonnes , innocent , beloved of their fathers ; abraham did all at gods commandement , and lifted up his hand : so christ by the determinate counsel of god was delivered by wicked hands . abraham offers his sonne freely : god more freely offers his sonne out of his bosome . . abraham by gods commission riseth early in the morning to sacrifice his sonne ; and isaac riseth as early to obey his father : so the jewes by gods permission break their sleep , and early in the morning proceed to the condemning of christ , who is called the hinde of the morning . psal. . . compassed with dogges that hunted his life ; and christ , as another isaac , after his passion rose early in the morning to fullfill the work of his father . . neither of them must be offered every where or any where but both in a mountaine , and such a mountaine as must typifie christs humane nature . mountmoriah must bear the temple built by salomon , a type of christs body , joh. . . mount calvary must bear the body it self ; and these two hills , if they be not one and the same ( as augustine thinks , and it is not unprobable but that golgotha was the skirt of moriah ) yet could they not be farre distant , the one being within the gate of the city , and the other not farre without , the nearest to the city of all . . the father layes first the wood upon both , and then both upon the wood , both must feell the weight of the wood , no small wood to burne a man , a whole burnt offering as isaac : but the wood which christ bore was farre heavier . . for the greatnesse of the burthen . . for the burthensomenesse of our sinnes isai . . he bare all our diseases . and then both by gods appointment were bound on the wood , fastned hand and foot , not that either was unwilling , but to retaine the manner appointed for a sacrifice . . isaac must be offered alone , the servants must stay at the foot of the hill a farre off , little knowing th businesse and sorrow in hand : so christ must tread the winepresse alone , isai. . . the disciples fear and fly , and little consider the agony of their master . . the father carrys in his hand the sword and fire against his own sonne ; the sword signifying the justice of god , the fire his burning wrath against the sinnes of men : both bent against christ , both sustained by this isaac ; in whom the justice of god is satisfied , and the flame of his wrath extinct and quenched . iv. in his scape and deliverance . . the blow is a fetching , but abraham must hold his hand , isaac's flesh must not be pierced or cut : the souldiers ready to break the leggs of christ ( as of the two theeves ) must stay their hands ; not a bone of him must be broken . . isaac offered , and three dayes dead in his fathers purpose and minde , yet dyed not , but his father received him as from the dead : so christ offered upon his divinity dyed not , and his humanity dead in the belly of the earth , after three days he revived , and raysed himselfe againe to dye no more . so both were delivered from death the third day : wherein the apostle plainly makes him a type , heb. . . from whence he received him as in a type or resemblance , that is , to be a type or resemblance of christs resurrection from death . . the ramme that was offered for isaac was caught by the head among the thornes , and hanged in a bush : christ our sacrifice was hanged on a tree crowned with thornes , and so hung on the crosse to expiate our sinnes compared to thornes and bryers , which would for ever have held us if they had not held him . v. in his mariage . . rebeckah was fair and beautyfull : so the church is faire in the beauty of christ , and fair within . . she was of his own kindred and flesh , gen. . . so christs spouse is of the same flesh which himself assumed . . she was wooed by his fathers servants , and brought forwards towards isaac : so the church is wooed by pastors and preachers , the servants of christ , and so brought forwards by his friends towards the bridegroome . . she resolved to forsake all her friends and comforts to come to isaac : so the church forsakes all in affection and actually , being called to enjoy her head and husband jesus christ. . she decks her selfe with jewels and trims her self before she comes to isaac , but covers all with a vaile : so the church prepares her selfe as a bride for a bridegroome , trims her selfe with faith and grace as jewels , but covers and vailes all with humility , modesty , shamefacenesse , as not worthy to be seen , much lesse matched to such an husband . . in her comming towards isaac , isaac meets her : so the church cōming towards christ he meets her a far off . . by his grace of election . . by his most intire love and affection . . by most gracious acceptation . . in person and incarnation . . in glory and power at the last judgement for her finall salvation . i. in the type and truth note a pattern by which to frame our obedience . phil. . . let the same minde be in us that was in them . . to be humbly obedient unto our father as they . having never so difficult a commandement . as abraham rose early to obey god : and isaac as early to obey his father , and christ was content early in the morning to be prosecuted to death : so let us not procrastinate , but hasten to our duty , especially to our sacrifices of prayer and prayses early in the morning . psal. . . . as ahraham in offering , or isaac in obeying consulted not with flesh and bloud , acquainted neither sarah nor the servants , nor consulted with humane wisedome to hinder obedience : no more must we in our obedience . so paul gal. . . professeth of himselfe that he communicated not with flesh and bloud after he had a calling . if flesh and bloud will object any thing against obedience , and extoll it selfe against the knowledge of god , bring it captive into the obedience of christ , cor. . . . obey in suffering , as well as in doing ; dayly take up our crosse ( as both they carryed the wood of their offering ) and not repine nor reply . we must not think that by carrying our crosse we can performe the work of our redemption , for to that end it was carried by christ onely ; yet we must carry it so farre forth as he is a patterne for our imitation , yea , that we may be conformable to the image of christ , rom. . . . for the measure , stick not at heavy crosses and burthens , they carried heavie loads of wood . we must not love our lives to death , if god call us thercto . for both they were obedient unto death , phil. . . such a testimony is given of the saints , revel , . . they loved not their lives unto the death . now thus to frame our obedience are required two rules . i. a change and renovation of our crooked and corrupt nature , which is ever rebelling against the law of the mind . nothing ( we say ) is hard to good will : but this good will is not to be found but in such as are regenerate by the spirit of god , who hath made it of an unwilling , a willing will. and till this change be made , every commandment is impossible , and an intolerable yoke . let christ give the same commandement to the young man , and to the disciples , of leaving all and following him , it is an impossible taske to the one , yet in his naturall estate , but an easie yoke to the other , who with the commandement receive some secret power to draw them to obedience . let the word command an angry , furious , natural man to forgive his neighbour that wrongs him , and blesse him that curseth him , and doe good for evill , and recompence love for hatred : oh this is an impossible commandment , and flesh and bloud cannot possibly brooke it ; and indeed he must be more than flesh and bloud that can heare it , he must have a spirit subduing his will unto the will of god. let god speake ( as he did to abraham ) to a man unconverted : offer me up now , not thy sonne , but thy sin , thy dear lusts ; thy usury , thy revenge , swearing , lying , thy herodias , thy dalilah , thy darling , thy pride ; take the knife into thy hand , and with thine own hands kill it , sacrifice it , let out the life bloud of it : oh what grutching , gainesaying , rising up against the word , and him by whom god commandeth ? every naturall mans sinne is his isaac , his childe , his best beloved , his joy and laughter , he cannot spare him , he cannot part with him . though the lord be in never so great haste and earnest , they be not so hasty to rise up with abraham , early in the morning to offer up their sinnes ; a plain evidence that as yet their nature was never changed , but they are in their sinnes . rule ii. in dangerous , and difficult , or costly commandements , prop up thy faith with consideration of gods power and truth . so did abraham in this difficult commandement , when he might have considered of a thousand strong hinderances , he strengthened his faith by this , heb. . . he considered that god was able to raise him up even from the dead , whence after a sort he received him . thus he supported his faith in that word of promise , rom. . , . he considered not sarahs dead body , but was fully assured that god ( whom he beleeved , who quickneth the dead , verse . ) who hath promised , was also able to do it . these two props upheld him , even the full assurance of gods truth in promises , and power in performing them . in duties of apparant danger , the casting an eye on gods truth and power will bring them forward , else they never come on , dan. . . our god is able to deliver us , and he will ; but if not , &c. so in the time of danger and deep distrhsse , cast thy selfe on the might and truth of god , who quickneth the dead , who can say to the dead live , and they shall live . in duties chargeable , if thy obedience must cost thee some part , or the whole of thy estate , looke on gods power and goodnesse . so the prophet to amaziah , chron. . . what shall we do for the hundreth talents ? the lord is able to give thee more than this . object . but i know not whether he will. sol. faith assures it self there is never any losse in obeying god. it knowes the way to keep isaac , is to give up isaac . it hath a promise , whosoever forsaketh house , lands , &c. for christ , he shall have an hundreth fold . ii. in both we have a nolable type of our resurrection . isaac was raised the third day , as from the dead : but christ indeed raised , not as isaac for himselfe , but as an head for his body and members . which assureth us . that we shall rise out of all petty deathes and dangers , for our head is above water . though the billowes of afflictions inward and outward may rinse us , and run over us , yet they shall not drown us , because our head is aloft . they may threaten and affright us , but shall not drown and destroy us ; we shall wade out well enough , because they can never go over our head any more . . that we shall at the last day rise from all the death of mortality and corruption ; in which argument the apostle is large to prove , that because christ the head is risen , the members must also rise againe . for , . can or will a living and powerful head be always dismembred and sundered from the body ? . because christ rose not as a private person as isaac did , but as the first fruits of them that slept , v. . . because christ in his resurrection is opposed to the first adam , v. . for as by the first adam comes death on all ; so by the second adam resurrection from the dead . this is a sure prop and stay against all the miseries & occurrences of this life , & against the bitternes of death , and horror of the grave , that we are assured of a better resurrection , else were we of all men most miserable , verse . iii. a sweet consolation . god watched every motion in both these isaac's offering ; how farre abraham should go , how long , to the lifting up of the knife ; and where he should stay ; and when was fit to say , do the boy no hurt : so he watched the executioners , the crucifiers , how farre they should proceed with christ , but stayed them from breaking his bones , and kept him from seeing corruption . so when gods time and terme is come , the affliction and afflicter shall goe no farther ; a voyce at length shall come , and say : stay thy hand , do him no hurt . iv. both were delivered , but not till the third day ; the one when the knife was up , the other being dead and hopeles at least in the account of men , as appeared by the words of the disciples which were going to emmaus . hence we learn to make this use for the strengthening of our faith : then to look for helpe and deliverance , when the case is desperate , and in humane sence we are gone . there is life in this comfort , which assureth us of life , even in death , as hos. . . after two days he will revive us , and in the third day he will raise us up , and we shall live in his sight . in all wants and extreamities let abrahams voice to isaac comfort thee : god will provide . if isaac see abrahams sword in the one hand , and fire in the other ready to devoure him , yet a little while and the sword shall be put up , and the fire shall take another object . so the faithfull sonnes of abraham , seeing god the fathers sword of justice drawn against them , and the fire of his fury ready to consume them , yet at length shall see by christ the sword put up , and the fire of wrath turned againe into a flame of love and grace . faith hath a cheerfull voyce : god will provide . unbeleefe is full of repinings and murmurings : oh how shall i be provided for , in this or that ? i see no meanes , &c. here the difference holds which was between the ten spies and the two , numbers . if thou see not the meanes for thy deliverance , go to the mountaine there is a ramme for isaac : hasten thy obedience , and god which set thee on work , will hasten thy deliverance . chap. vi. . ioseph a type of christ. . waies . i. in regard of his person . . joseph was the first borne of the beloved rahel , as christ was the first borne of the freely beloved mary . . best beloved of his father , gen. . . figuring christ who was declared the well-beloved in whom his father delighted , matth. . . . he was very beautifull , gen. . . and his internall beauty was more than his externall : christ was more beautifull than the sons of men , and making us beautifull in his beauty . . joseph was endued with such a measure of wisedome and understanding as none was like him , in whom gods spirit was . for which cause he was called zaphnathpaaneah , verse . that is , an expounder of secrets : figuring christ in whom were treasures of wisedome , and the spirit beyond all measure ; who is therefore called the great counseller , and the lambe onely worthy to open the book , who onely hath the key of david to open the secret mysteries of salvation . . in jacobs last testament , joseph is called a fruitful bough , whose branches runne upon the wall , because out of him branched two tribes , ephraim and manasseh , therein he was a type of christ , who is not a fruitfull bough onely , but a root from whom all the tribes of god branch out and flourish . and whereas those tribes are come to nothing ; christ shall see his seed , and prolong his dayes . ii. in his actions . . joseph was sent by his father to visite his brethren in the wildernesse : so was christ sent to seek his brethren wandering in the wildernesse , he was sent to the lost sheep of israel . . as at thirty years , joseph was preferred to his office by phanaoh : so at thirty years christ entered his office. . as by pharaoh a virgin was given joseph to wife , verse . so is the church as a pure virgin given by the father to jesus christ , as his spouse to sanctifie and save : all that the father giveth me , shall come to me : and him that commeth to me i will in no wise cast out . . as joseph out of pharaohs garners feeds all egypt , all his fathers house , and the nations ; whence in gen. . . he is called the feeder of israel , and a stone , that is , a rocke or refuge to his brethren : so jesus christ is the feeder of israel , and of all the family of god in all nations of the earth , not with temporall food onely , but with the manna from heaven , the word and sacraments , and his owne flesh and bloud , the incorruptible and indeficient bread and water of life . . as joseph in his lowest estate was both a lord in the prison , and a comforter of the prisoners , assuring the butler of his life , and recovery of his place : so jesus christ at his lowest abasement , was lord over death and the grave , having command of them , and his last breath on the crosse almost comforted the poor thiefe promising him both life and glory . . as joseph doth all the good he can for his brethren that had ill deserved it : for , . he teacheth them how to live together , and commends brotherly love and concord , fall not out by the way . . teacheth them how to speake to pharaoh , and what to demand . . goes to pharaoh , and speaks , and obtaines for them whatsoever he would , and placeth them in goshen the fat of the land , till they come to canaan : so jesus christ above all lessons commended to us the new commandement of love , a badge of his disciples ; teacheth us how to pray , and what in the lords prayer ; himselfe intercedes for us , and obtaineth all that good is , and provides for us in earth till we come to canaan . iii. in his sufferings and passions . . the archers grieved him , gen. . . that is , not his mistris onely and master , but his brethren also conspire against him , although sent from his father in love , and comes in love to see how they do , and to know their wants ; yet they scorne him , behold yonder dreamer comes ; they consult to kill him , let us kill him and see what will become of his dreams : so jesus christ came among his own , sent from his father in love , pitying the wanderings and wants of men ; but the jewes scorn him for a deceiver , plot to kill him , conspire against his life . . as his brethren sold him for twenty pieces stript him naked , and cast him into a pit , sent hin as a slave into egypt , where he ( being indeed free ) became a servant : so jesus christ in his infancy was sent into egypt , sold by the jewes for thirty pieces , stript naked of his apparrel , and in the form of a servant cast into the pit of death and the grave , whence they thought never to have heard more of him , as josephs brethren did . . as in this service joseph was tempted to whoredome by his wanton mistris when they were alone , and that often and daily ; but by strength of grace stoutly resisted , yea conquered her and himself : so was jesus christ in the enterance of his ministery strongly assailed by satan to spiritual whoredome when he was alone in the wildernesse , and that often set upon ; yet by the power of the spirit overcame and conquered , so as the evill one found nothing in him . . as in this service ( notwithstanding his faithfulnesse and innocency ) joseph was falsely accused , condemned , cast into prison with the butler and baker : so was jesus christ notwithstanding all his innocency falsely accused , they lay things to his charge he never knew , as falsly condemned , bound , yea fastned to the crosse between the theeves , and cast into the grave as into a prison , till the time of his deliverance came , that he was taken out from prison and judgement , as isai. . . iv. in his advancement and preferment . for , . as joseph was separate from his brethren , gen. . . that is , advanced by god to honour above them all : so christ was separate and advanced in glory above men and angels , heb. . . hath obtained a farre more excellent name than the angels . . though joseph was shot at by the archers , yet his arme was strengthened , the bonds and fetters were loosed , and he not onely brought out of prison , but advanced to be lord over the whole land , and next unto pharaoh , having all administration delivered unto him : so jesus christ , although he was a but or signe of contradiction , yet his arme was strengthened to raise himselfe out of the grave , to loose all chaines of sinne , to loose all sorrowes of death , and being risen againe was advanced and exalted above all creatures , all power given him in heaven and earth , his throne set next unto his fathers , the lord of his church , and ruler of the whole earth , to him is committed the government , and his bounds are the utmost hills , psal. . yea , the whole church in heaven and earth is his to whom all power belongs . . as pharaoh every way honoured joseph ; as . he richly decks and attires him , puts a golden chaine on his neck , gen. . . . they must cry before him , abrech , that is , every man must bow to him . . every man must depend on his word , gen. . . goe to joseph ( saith pharaoh ) and what he saith to you , do yee : so god the father hath highly exalted his sonne jesus , and given him not onely the rich robes of immortality and glory , but a name above all names , that at his name every knee shall bowe . he appointed not john baptist onely to be his fore-runner to make way for him , but all the apostles and evangelists cry before him abrech . yea , all faithfull pastours and teachers , whose office is to bring men to stoope under the subjection of jesus christ. yea , he hath given his sonne plenary authority to govern his kingdome , and commands us , as another joseph to hear him . i. from the type and truth learn. it is no new thing for the best men to be hated and wronged for their excellency and innocency . joseph was therefore hated of his brethren , because most loved of his father , gen. . . christ was hated because he was the light , and gave witnesse unto it . this is a certain truth , if god will testifie to a man , the world will testifie against him , whose judgements are contrary to his . if god will advance a man in grace , the world will depresse him . if god be extraordinary to moses , aaron and miriam , his brother and sister will hate him . if david be respected , saul will envy him . who can stand before envy ? not naturall brothers . no marvail if men say as of old : if we let this man alone all men will beleeve in him . well : an evill eye is a sign of an evill man , that dares in his thoughts check the almighty for doing with his own as he will. and a good man cannot expect a surer confirmation in goodnesse , than to be hated for it ; as in our type and truth . let us on the contrary there love most where god sheweth most love : nor let any joseph leave his goodnesse for the hatred of his brethren . ii. all the sufferings of gods children are ordained and ordered by him . . they are ordained by god. so in the type joseph sees gods decree : it was not you , but god sent me afore you . so did the true joseph , it is not thou pilate that could have any power over me , unlesse it were given from above , joh. . . and acts . , . against thy holy sonne jesus , herod , pontius pilate , with the gentiles , and the people of israel gathered themselves together , to doe whatsoever thy hand and counsell hath determined . let not us look so much at mens malice as at gods decree . so did david when he said , shimei curseth because the lord hath bid him curse david , sam , . . if for brethren we find enemies , let us say as joseph ; it was not you god hath an hand in it . . our suffrings are ordered by god. . for their measure , as in the type ; come , say they , let us kill the dreamer , but they could not : so in the truth ; come let us kill the heir , and then the inheritance shall be ours ; let us bury him , and lay stones , and watch , and feal , yet with all these they could not keep him under . fear not evill men , they shall not doe as much as they will , but as god will. . for the end , they cannot frustrate the counsell of god , nor his dreames . neither gods glory , nor josephs preferment can be prevented : so the jewes , let us put this seducer to death , and we shall well shift our hands of him , what will become of his doctrine , of his disciples : but all turned to his greater exaltation , as josephs . conclude hence , that all the hatred of evill men , unjust accusations , false sentences , cruell executions shall not hurt , but one way or other set forward our truest good . as both josephs and christs turn to their greatest advancement , both their innocencies break out as the light . and innocency is innocency , and will be so known , and shall be as the sun at noon day . iii. a singular comfort is christ the ture joseph our brother ? he will . know us when we know not him , as joseph . he will love us before we can love him , he will love us when we shall not know it , his bowels will earn within him towards us , cor. as unknown , and yet known . he is a stone of refuge to all his brethren , and though he be rough for a while , and try us with temptations and afflictions of sundry sorts as joseph did , yet he will at length make himself known to be joseph ; he will say , i am joseph , i am jesus your brother . as joseph took order that his brethren should be washed in his house , and set at his own table : so our joseph washeth us in cleaner water , even the pure streames of his bloud , and makes us clean by the water of sanctification , sealing it to us in baptisme , and after feeds us at his own table , and sets before us the bread and water of life , as in the sacrament of the supper . . as joseph sent his brethren home with victuals without money , and with chariots and all necessaries for their journey till they came again to be fully provided for by him : so our joseph furnisheth us in this our journey and travell with all necessaries without our money or merits , untill we come to dwell with him , and he be all in all unto us . . as when jacob and his sonnes came into aegypt , and at that joyfull meeting of father and all the sonnes , joseph went out to meet them : so our joseph meets us now in our way by his grace and spirit : and at that great meeting of all his brethren , shall make ready the clouds as his chariot , and come in person in state , and we shall meet the lord in the air , and be ever with him . iv. as josephs brethren behaved themselves to him , gen. . . so let us behave our selves to christ. . humble our selves , be ashamed that we have so wronged our brother , pray for pardon ; and as it is in zachary , look upon him whom we ( that is our sinnes ) have peirced ; and lament and be sorry for him , as one mourneth for his onely sonne . . honour him . all our sheafes must bow to his ; he hath that extraordinary blessing from above and below , the blessing of his father is strong with the blessing of his elders , gen. . . christ is blessed in himself , and in his posterity in all ages . . depend on him for food as they , and say with peter , joh. . . master to whom shall we goe ? thou hast the words of eternall life ; and for all supplyes apply that to him which is spoken of joseph , gen. . . is not he for us under god ? . let his gracious promises comfort and feed us , as josephs brethren were comforted by his , gen. . . . offer him such gifts as we have , prayer , praises , duty , endeavour . be encouraged , joseph will accept small and mean gifts from brethren , although he need them not , gen. . . our joseph despiseth not a grain of grace , not smoaking flax . chap. vii . . moses a type of christ . wayes . moses was a type of christ. deut. . . a prophet will i raise up like unto thee : here is a similitude a likenesse , no parity no equality . this is the difference ; christ is worthy of more glory than moses , heb . . for moses was meer man : christ god as well as man. christ the builder of gods house , moses but a stone in it . christ a sonne in the house , moses but a servant , christ the lord of his own house being the church : moses a servant in his lords house . now let us see wherein the similitude is . i. in his person and estate . . moses was of mean parents and birth : so was christ of a poor decayed and dryed stock , and born of a poor virgin , who at her purification brought a pair of doves , a gift appointed for poor persons luke . . whereas rich folkes must bring a lamb of a year old , lev. . . . moses was no sooner born , but he was exposed to the cruelty of king pharaoh , and sought out to death : so christ in his infancy was sought by herod to be slain . but both by gods extraordinary and speciall providence saved and delivered , that both might be saviours and deliverers , the one by her whose sonne he was reputed , the other by him whose sonne he was reputed . . moses was a shepheard , he kept the sheep of jethro his father in law , exod. . and while moses was in that private estate , we read of little concerning hsi life expressed till he was forty yeares old : so christ was a shepheard sent to seek and save the lost sheep of his fathers fold , of whose private life we read as little as of moses till he was thirty yeares old . . moses was of a most meek and sweet disposition above all men living , yet full of zeal and indignation against sinne , as at the erecting of the calf , exod. . so christ a pattern of meeknesse : learn of me for i am meek ; but most zealous and earnest at the abuse of the temple , mar. . ii. in his office and function . . both appointed by god. moses sent and raised to deliver israel out of pharaohs bondage : christ sent to deliver all the israel of god from the pharaoh of hell , and all his oppression of sinne , curse , damnation , the most heavy taskes and burthens . moses was appointed to lead israel towards canaan : so christ to lead the church , the israel of god , into heaven . and whereas moses was to lead them but into the sight of canaan , and the borders : our moses leads us into the heavenly canaan , and gives us possession . . both were furnished by god to their office . . moses was learned in all the learning of aegypt : christ was learned to admiration . his enemies asked , whence hath he all this great learning ? joh. . . and never man spake like this man , joh. . . and at twelve years old he sate among the doctors conferring with them , luk. . . . moses was furnished with many mighty miracles , in egypt in the red sea , and in the wildernesse for the confirming of his calling : all types of the miracles of christ by sea and land , in townes and deserts to manifest his glory , ioh. . . but with difference , christ wrought by his owne power : moses by christ. botl joyfully executed their office , whether we consider the matter , or the manner . . for the matter . . moses brings glad tydings to the israelites of their deliverance out of egypt , and that from god , exod. . christ brings from god the glad tydings of eternall salvation , and deliverance from the spirituall egypt and bondage under pharaoh of hell to all the elect of god. . moses received from god , and delivered to his people the law , and was a mediator between god and his people , gal. . . the law was delivered in the hand of a mediator : that is , moses , as acts . . now moses was mediator of the old testament , not a mediator of redemption , but of receiving the law and delivering it to the people , standing between god and them , as his mouth to them , and theirs to him : but christ our true moses , not onely receives the law but fulfils it . . when moses had broken the tables , to shew how we in our nature had broken the law , our true moses repaires it againe . . he writes the law not in tables of stone , but in the tables of the hearts of beleevers joh. . . the law was given by moses , but grace by christ. moses could not pierce the heart , nor supply grace to keep the law. . he is mediator of a new covenant , and surety of a better testament , heb. . and . ▪ . moses gives israel an excellent pattern of the tabernacle , and all the utinsils to the very least pins about it : but our moses delivers a perfect doctrine from heaven , and certaine and perpetuall rules for the worship of god to his church & the well ordering of it even in the smallest things . and as nothing was left which must not be framed to the pattern seen in the mount : so hath not christ left the worship of god in whole or part , in great or small matters to the libertie of men ; for then he would have been lesse faithfull than moses , moses instituted the passover and sacrifices from god , offers the bloud of beasts , sprinkles the houses of the israelites with the bloud of the lamb , exod. . by which they were saved from a temporall death , and the revenging angel : but christ the true moses instituted the supper of the lord , sacrificeth himselfe , offers his own bloud being the paschall lambe , who purgeth and saveth from death eternall . and as that house onely was exempted which was sprinkled with the bloud of the lamb : so in the church , salvation is assured onely where the bloud of christ is sprinkled , and apprehended by faith . . moses prayeth for israel with his hands stretched out till the evening , and while he prayeth , israel overcometh amalek , exod. . at moses prayer gods wrath is turned away . num. . christ stretcheth out his hands for the elect upon the crosse , and made intercession for them in earth , and now continues so to do in heaven ; whereby we are both enabled to conquer our spirituall enemies , as also gods wrath is appeased , and grace and favour returned , heb. . thus both for the matter faithfully discharged their office in these five things . . for the manner containing the difference , it is in heb. . , . moses was faithfull in all the house of god as a servant : but christ as the sonne . moses in his masters house : christ in his own house . moses by delegate authority : christ by proper power . moses as a servant foretels his masters comming , christ declared the lord present . moses in types & shadowes : christ in body and truth . moses to one nation the jewes : christ taught all nations the true worship . moses doctrine accuseth , woundeth . christs doctrine justifieth , healeth , &c. iii. in his passion and suffering . . moses being to deliver the law , fasted forty days and forty nights in the mountaine alone : christ being to preach the gospel fasted so long in the wildernesse alone . . moses , comming armed with authority for the hebrews good , was rejected both in his person and doctrine and message . the hebrew could say , who made thee a judge ? and pharaoh will not hearken , exod. . . nay pharaoh raged and oppressed the more : our true moses comming to save the jewes sped no better ; for thus they protested against him , we have no king but caesar joh. . . and we will not have this man to raigne over us . yea , his gracious words , and potent works were still contemned and envied by the wicked scribes and pharisees , as at this day by all the wicked in the world , and there is no stilling of the rage of the devil and his instruments where christ is truly preached . . moses refused to be call'd the sonne of pharaohs daughter , and left the court of pharaoh to be partaker of the afflictions of gods people , heb. . christ descended from the glory of heaven to save his elect , and to suffer with them , and for them as moses could not do . yea , he tooke on him our infirmities and sorrowes , and on earth refused his right to be a king , when they would have made him , because his kingdome was not of this world . . both were willing to dye at gods commandement , both went up into a mount to dye ; moses on mount abarim , christ on golgotha . both carefull to supply their absence to their people : moses by appointing joshua his successor , christ by sending his spirit to lead his people into all truth . iv. in sundry particular actions . . moses lift up the serpent in the wildernesse : so was christ lift up , joh. . . . moses obtained flesh in the wildernesse to feed many thousands : so christ in the desert fed many thousands with a few loaves and fishes . . moses married an aethiopisse , a stranger , blacke , christ marrieth the gentiles , strangers , and in the encomium of his church it is said , i am blacke but comely , cant . . . moses sweetned the bitter waters of marah by the tree cast in , exod. . . christ sweetens our afflictions by the wood of his crosse , hebr. . . . moses was called a god ; aarons god for directing him in things of god , exod. . . and pharaohs god , exod. . . for executing on him , as god , gods judgements : but christ is indeed god , most wise in counsell , most potent in revenge . . moses delivered israel through the red-sea by his rod , exod. . so christ his church from death by his crosse through the red-sea of his bloud . . never was god so clearly seen by the eve of flesh as to moses , who talked face to face : but never did creature see his face but christ , joh. . . . as moses was transfigured on an hill , sinai , and so glorious as israel could not behold his face : so was christ on mount tabor , so as his disciples were amazed , and wist not what they said . . as christ after death rose most gloriously : so moses body after his death was most gloriously raised , in which he was talking with christ on the mount in his transfiguration , matth. . . . moses face was covered with a vaile : our moses with the vaile of his flesh hid the glory of his deity , and put on vilenesse in stead of majesty , that men might behold him , and see , and hear him and beleeve . i. the doctrine of religion which we teach is of god. for , . we teach no other than what moses taught , nor no other than what jesus christ taught , the one being faithfull as a servant , the other as the sonne in the house . for as there were not two churches of the old and new testament : so is there but one faith , one doctrine in substance , onely differing in manner of delivery . . this doctrine was perfectly , fully , and faithfully delivered to the church , seeing both were so faithfull . if there be a doctrine of traditions unwritten ; if a doctrine of merits , of purgatory , of intercession of saints ; then was christ unfaithful , and did not reveale the whole will of his father . paul a servant revealed the whole will of god , acts . . was the sonne lesse faithfull ? . this doctrine is fully and sufficiently confirmed by many and mighty miracles both in moses the servant , and in christ the sonne , and being no new doctrine , it needs no new miracles . it is too idle to call for other miracles , when they cannot prove that we bring any other doctrine . if we should bring in strange and lying doctrines never known to moses or christ , as they do , we would cast about for lying wonders , and pretend fabulous miracles to proove them as they do . ii. whatsoever office or function god sets thee in , be faithfull ; so was moses the servant ; so was christ the sonne . hast thou an high place in gods house as moses ? be faithfull ; see tim. . . art thou but a door-keeper in gods house ? be faithfull , in faithfull performing of whatsoever god reveales to be his will. hast thou received any talent ? lay it out to thy lords advantage , else canst thou not be faithfull . let thy care and study be , to be found not onely faultlesse , but faithfull in all things according to thy christian profession ; that faithfullnes may be thy praise and crown in magistracy , ministery , private life , in the whole practise of religion ; and also thy comfort living and dying , when the lord shall witnesse unto thee as to moses in his life time , numb . . , . and dead , deutremon . . , . moses the servant of the lord died , and there arose no such prophet . iii. labour to expresse the fruit of faith , heb. . . to preferre the state of gods people above all earthly profits and prerogatives : account the despised condition of the saints above the admired happinesse of wicked men . moses would joyne himselfe to them when he might have been in the height of honour : christ would not be in heaven without them ; but endured more affliction , than moses could to enjoy them . hence observe four sorts of people that are not of christs nor of moses minde . . polititians , who take the honour and profit of the gospel , but will none of the afflictions of christ. . proud persons , who will not looke so low as on afflicted christians . . temporizers , that looke a squint on them if any suffer for well-doing . . scorners , that despise the society and exercises of gods people as too base company and courses for them . let all such know , . that christ in heaven scornes them not , nor withdrawes himself from them , yea , heaven would not please him without them . . that the fellowship of a kings court , such as pharaohs , in riot , feasting , drinking , gaming , is hatefull to a sound mind in comparison of the society of the miserable and persecuted saints , though a fleshly eye cannot see it . . that it will be no great comfort to beleeve the communion of saints and not enjoy it . . that they which despise it here shall never enjoy it in heaven . iv. in the type and truth we have a sure argument of our resurrection . moses dead body , hid in the valley of moab , none knew where , appeared glorious on the hill thabor in christs transfiguration : christs body hid in the grave comes forth glorious , and ascends glorious on mount olivet . both teach that our boies are not lost but laid up , and as sure as laid downe in basenesse , shall rise in glory . chap. viii . . ioshua : a type of our true joshua , another moses . i. both saviours . for joshua under the very same name is propounded a type of christ. both had the name jesus , both saved their people ( therefore joshua is called jesus . heb. . . ) the type from temporal and externall enemies , the truth from spirituall and eternall . ii. in his calling . . both succeeded moses ▪ who makes way to both . . both guides going before gods people . the type to the earthly canaan : the truth to the heavenly . . both led them into the land . joshua led the people not onely towards the land , but into the promised land . what was denied to moses , was granted to joshua . moses might not enter , nor those that had disobeyed : but joshua e●…eth and taketh possession for himself , and for all the people : so our joshua hath taken possession , and led us into the possession of our heavenly canaan . what moses law could not do for our infirmity , christ by his gospel hath done for us . that may shew us the way , but this brings us to the ways e●d , and gives us all our promised expectation . thus our joshua carries us through from this wildernesse to our rest . . both divided the land , and allotted to every man his portion . joshua having entered canaan , assignes everyone his portion , josh. . . christ ascended unto heaven , prepares for every beleever a place , joh. . . iii. both confirmed their calling with many miracles . . joshua being to passe over jordan divides the waters and they gave way unto him : christ in the same jordan divides the heavens , matth. . . and they testifie unto him verse . joshua divides waters but he ascribes it to the power of the lord of all the world , chap. . . but our true joshua , being that lord and god of all the world , by his owne power commanded the seas and they obeyed him . . joshua becompassing the walls of jericho , and the long blast of rammes hornes overthrew the walls of it , chap. . . our joshua by as weak and vile meanes in the eye of flesh , even by the sound and blast of the gospel shakes down dayly the high and thick walls of the divell and antichrists kingdome , and of the jericho of this world , which resists the people of god in their passage to canaan . by the preaching of the gospel , typified by the sound of the trumpets , our joshua overthrowes the wisdome , power , seeming sanctity , and whatsoever strength of flesh is opposed to the power of the gospell . . whilst joshua was destroying the enemies of god , the sunne in the heavens at his word stood still , and stayd his course as a willing spectator of that businesse , and deferred the night least he should want day to smite his enemies in , chap. . . so our joshua whilst on the crosse he was spoiling principalities and powers , and opening the way to canaan , commanded the sunne to stop his course , and hide his face , to witnesse to all the world the great work in hand that day . of both these dayes may be verified , josh. . . there was never before day like , nor after it shall be . iv. in his fortitude , victory , triumphs . both of them mightily miraculous , miraculously triumphant . . joshua was the judge and captaine of gods people , the leader of his armies , the mighty conquerour of all the enemies that rose up and resisted them . he subdued both princes and people of the canaanites . he set his foot on the necks of five kings at once , and slew them , chap. . . nay made his men of warre set their feete on their necks , and trample them as dung , and went on , and in small time had slaine one and thirty kings with their armies , chap. . . never had israel so many enemies in their passage to canaan , as gods people have unto that heavenly canaan their countrey and rest , typified by that . even all the gates of hell , the rage of satan , the power of sinne , the allurements of the world , whole armies of temptations , a troupe of pleasures , honours , profits on one hand , a whole band of crosses and discouragements on the other , a legion of lusts within our selves . but our joshua the mighty captaine , not onely of the lords hosts , but who is the lord of hosts , is described to sit on a white horse , whose name is called faithfull and true ; and he judgeth and fighteth righteously , rev. . . he hath valiantly triumphed over all enemies , spoyled principalities and powers , set his foot on their necks , trodden satan under his feet , and made us tread him under our feet too . if joshua have slaine one and thirty kings ; our joshua hath slaine so many thousand commanders . . by meanes of ioshuas faithfullnesse and fortitude , not one word failed of all the good things which the lord had said unto israel , but all came to passe , chap. . . and , . so by meanes of our ioshua , all the promises of god concernig heaven and happinesse are accomplished , which are all in him , yea , and amen . heaven and earth may faile , but not one jote of gods promise but his ioshua will see it accomplished . v. in sundry actions . . ioshua saved rahabs house that had the red cord hung out at the window , because they had saved the spies . chap. . so christ saves every penitent sinner that ▪ expresseth faith in his bloud , and love to the true israel of god , especially his ministers and seers . . he graciously accepted the gibeonites , when they humbly sued and intreated peace of him : so a broken and a contrite heart our true ioshua never despised . he that offers repentant sinners grace before they seek it , when they seek it will not deny it . . when god by ioshua had wrought that great miracle of stopping up the river iordan till they passed over , chap. . . ioshua commanded twelve men of israel to gather twelve stones out of iordan , and set them up memorials of gods great acts to all posterity : so our ioshua having wrought many mighty miracles for the confirmation of his holy doctrine , commanded twelve men , his twelve disciples , by the preaching of the gospel , to erect through all the world , a monument and memory of the wondrous workes of the sonne of god in the working out of mans salvation , and leading them to the heavenly canaan . i. what a fearfull thing it is to be an enemy of god and his church . never was joshua so mighty against the enemies of israel ( not one of whom , were he never so strong , could stand before him ) as our joshua is to roote out at once all his enemies . art thou an enemie to jesus , an hinderer of any of his people in their way to canaan ? look to thy self . suppose thou haddest power above joshua the type , art thou stronger than the true joshua ? he carries victory in his banner . julian shall cry with his gutts in his armes : o galilean thou hast the victory . the proudest enemy shall be as lambs greace before a consuming fire . our great joshua shall set his feet upon thy neck , and make thee the dust of his footstoole ; nay he shall set the feet of his dispised servants upon thy neck as ioshua did . the power of one and thirty kings shall not carry it against him . if thou are an enemy , hasten thy repentance , else thou hastnest thy destruction . if thou work not the will of god , god will work his will on thee . and what need any man be offended at the present prosperity of gods enemies , be they never so great , seeing our ioshua shall suddenly blast their power and glory , and dash them asunder as earthen vessells . ii. comfort . all the good word of god for the salvation of his people shall be accomplished . . though the promise may seem out of minde , ioshua shall performe every word and syllable of that promise made three hundered years before . . though there be never so many hinderances and mighty lets , they shall not hinder . god promiseth the good land ; but how should they get thorow iordan , seeing there is no other way ? now rather than his promise shall faile , he will invert the order of nature ; iordan shall stop his course . nay runne backward . the like in their comming out of egypt . god had said , that night they must out ; and the sea must give way to the promise . god promiseth ioshua to overcome five kings at once ; an hard taske , and one day is too little for it ; but rather than the night approaching shall dissolve the battell , and any of them escape , he will command the sunne to stand still , and lengthen the day that his word may be accomplished . israel in passing to canaan must passe the huge and terrible wildernesse forty years . alas what shall they eat or drinke ? can a barren wildernesse afford any food , or ( if any ) for so many hundred thousand men ? but before the promise faile , heaven shall raine manna , the rock shall give abundance of water . hath god promised thee daily bread , help in affliction , refreshing in wearinesse , remission in sense of sinne , a blessed issue in every triall ? let thy faith give god the honour of truth . heaven shall fall and earth ascend , before thou beleeving shalt be frustrate , isai . . hath he promised thee the heavenly canaan ? what if thou seest armies of enemies , of discouragements ? thou being an israelite shalt not faile . for , . nothing in nature is so strong as the promise . . god hath after a sort captivated himself and all his creatures to thy faith . . he may deferre the promise but never deny it or himselfe . wait still . iii. is christ the true ioshua ? . acknowledge him our captaine and head . . submit our selves unto him , as israel unto ioshua , iosh. . , . all that thou commandest us we will doe , and whether thou sendest us we will goe ; as we obeyed moses in all things , so will we obey thee . . follow him as our guid into that eternal rest , and depend on him for our inheritance there . moses cannot carry us in , for himself must onely see the land . so we may see the land of promise afarre off in the law ; but onely jesus can bring us in . for , . he alone is entered already to take possession for us . . he hath undertaken to carry us through our wildernesse to our canaan . iv. what conditions we must observe in comming to heaven , as they in comming to the good land . . the land is theirs and possession given , but many canaanites and jebusites must dwell in the land under tribute still , chap. . . and . . so notwithstanding all our promises of rest , and possession of peace of conscience , in this world are some , yea many canaanites and jebusites to molest gods people . but at last our joshua leaves never an enemy unsubdued . there shall nothing which is unholy get within the walls of that city ; he sees the last enemy destroyed . . they must not come into that land till they were circumcised ; for all the forty yeares in the wildernesse they were not circumcised , chap. . , . till the shame of egypt was remooved , verse . joshua cannot bring them into the promised land . which shame ( as iunius thinks ) was the prophanenesse of their fathers contracted in egypt , whereby they grew carelesse of gods ordinances . our joshua brings not us into our canaan so long as we are prophane and uncircumcised ; till he have circumcised our hearts , and we be holy and sanctified : for without shall be dogs . . ioshua must divide their inheritance by lot , and so every one must receive it ; not by right or desert , chap. . . and so god commanded moses , numb . . . so our ioshua divides to the elect their inheritance in the heavenly countrey , not for their merits and deserts , but by his rich and free gift . if no israelite could claime of ioshua one foot out of merit and desert , but all of promise and grace : much lesse may wee our childs part in heaven . gods mercy is mans merit . ioshua gives them the land with this condition , that for so great labour and travel in preparing so good a land , they afford him an inheritance among them , chap. . . our ioshua was not inferiour in labour and paines to ioshua , in purchasing us a better land ; and we must give him the inheritance he asketh ( so they did to joshua ) that he may dwell among us , or in the middest of us . now the inheritance he asketh among us is our hearts purged by faith . he desires no more of thee for all his paines but a little roome in the middest of thee , which himselfe will build and dwell in . if thou dost not give him his demand , besides thy unkindnesse and unthankfullnesse , thy heart shall lie as a ruinous wast , as a nasty and stinking hole , a cage of unclean beasts and lusts , yea , an habitation of divels . . ioshua brings them into the good land , and as soon as they eat the corne of the land , the manna ceaseth the next morrow , chap. . . so when our ioshua shall bring us into our good land to eat the fruit of it , the good things and meanes of this world shall cease . the manna , the preaching of the word , celebration of sacraments , faith and hope , &c. but we are sure of better meanes , or better things without means ; in the hope and expectation of which we must persevere in the faith , and walk in hope through our wildernesse . the fruits of that good land will be worth all our labour . . ioshua brings none into the land but conquerours , and divides the land to a conquering people : so our ioshua gives the land onely to him that overcommeth . and he that perseveres to the end shall be saved . chap. ix . . sampson a type of christ. i. in person and condition . . his conception foretold by the angel of god , judg. . . so was christs . his office foretold , he must be a saviour : so christ. borne beyond strength of nature , of a mother long before barren . iudg. . . so was christ. his mother saluted by the angel as mary was , that though she was barren she should conceive a sonne , a saviour ; the one shall begin to save israel out of the hand of the philistims , verse . the other must save his people from their sinnes . and this promise confirmed by a signe to both the mothers , iudg. . . luke . . . both must be nazarites , sampson by the law of nazarites , numb . . . christ by occasion of the place in which he was educated , not by that law . but as a nazarite signified one that was separate and severed from the common course of men to a more holy profession of sanctity , and to a stricter care to avoid all manner of impurity , such a one the prophets signified christ should be ; not onely holy and seperate from sinners , but the author of holinesse . and as sampson was sanctified from the womb : so was christ much more . so the angel , the holy thing that is in thee is of the holy ghost . and herein beyond sampson , for in christ are all sanctified . . sampson grew , and the spirit waxed strong in him , so as he became a saviour of incomparable strength . so christ grew every way ; in stature , in favour with god and man ; and the spirit was so strong in him ( because it was not measured unto him as unto sampson ) as he became a saviour stronger than the strong armed man. he was the true sampson that overcame many enemies , and slew heapes upon heapes . and although sampson the type was at last overcome by his enemies : our true sampson is invincible , and hath gloriously triumphed over them all . both of them were great deliverers ; the one from great thraldome and temporall misery : the other from a greater spirituall and eternall thraldome under sinne , the law , satan , hell , &c. ii. sampson was a type of christ in three especial actions . . he found meat in the eater , and from the strong sweetnesse , and brought some of it to his parents : christ by his death ( which seemed to eat him up ) brings us meat , the bread of life , sweeter than honey : and out of this dead lyons mouth , that is , christ dead , comes sweetnesse . thence sprang whole flocks of christians , like so many swarmes of bees . . sampson loved strange women , and went among the enemies of god for a wife ; which might seeme a sinne in him , but that the text saith , it came of god , iudg. ▪ . a type of christs love to the gentiles , casting his love on her that was not beloved , to make his despised and dispersed of the gentiles his spouse and wife : as hosea . . i will have mercy on her , &c. where the whole contract on both parties is set down at large . . sampson put forth his minde in parables and riddles : so did christ his doctrine to the pharisees , matth. . . iii. in passion and suffering they were very like in many passages . . both sold for money , sampson by dalilah to the princes of the philistims , iudg. . , christ for thirty pieces of silver unto the chiefe priest. both betrayed by their most familiar ; the one to the philistims , the other to the pharisees . both under pretence of love , sampson by dalilah , iudg. . . christ by iudas with a kisse ; both apprehended by their enemies , both led away , both bound , both brought forth at a great feast , both blinded , both scorned , both fastened to a post , the one of the house , the other of the crosse. . as sampson offered himselfe freely unto death among wicked men , as a most valiant captaine being called to be a revenger of gods enemies ; and therefore it it is said , heb. . he dyed ( not as a self-murtherer , but ) in faith ; that is , as a faithfull servant of god adventured his owne life for the destruction of the enemies of god and his countrey , as every good subject and souldier ( pressed to the field ) ought to do . so jesus christ voluntarily offered himselfe to death , and went out to meet the apprehendors , and was content to dye among wicked men , and to be hanged between two theeves , that he might destroy and scatter the powers of the enemies of his churches salvation . iv. in victory and fortitude . . his first stratagem ( which was as a praeludium to his calling ) in which he assayed his power , was that he overcame a stout lyon in the desert , and slew him with his own hand , chap. . . and tare him as one should have rent a kid : so the first powerfull worke in which our sampson shewed himselfe , was the conquering of the devill that roaring lyon hand to hand , who assaulted him in the wildernesle by three horrible and hellish temptations . . sampson flew with his owne hand ( being alone ) above a thousand men at once , having nothing but the jawbone of an asse ; a weake , base , and insufficient weapon for so great a warre and victory ; and as it was unfit , so it was an unclean weapon of an unclean beast by the law , which his strict profession of a nazarite should not have touched , had it been out of case of necessity : so our true sampson by as weake instruments , and as contemptible in the eyes of flesh , conquers thousands daily ; while by the foolishnesse of preaching , by the doctrine of the crosse , by weak earthen vessells he subdues whole countries and kingdomes unto him ; that the work may be knowne to be his own hand and power , and not the instruments . . sampson slew more of gods enemies at his death than in all his life , iudg. . . and this was the effect of the death of christ , when sinne , satan , hell , the grave , and his enemies seemed to triumph over him , and make themselves merry ( with the philistims ) as having in their power their greatest enemy ; but suddenly he afflicted them more in his death than in all his life . this death of christ pulled satans house over his head ; it was the death of death , and squeasing of all enemies at once . . sampson being in the city azzah , and the citizens nowlying in wait to kill him , and to make an end of so furious an enemy whom they had sure within their gates , he arose at midnight , and tooke the doores of the gates of the city , and the two posts , and lift them away with the barres , and layd them on his shoulders and departed , chap. . . so when satan and sinners had buried christ , laid a stone on him , sealed it , and watched him , thinking they had him sure enough , never to molest them more ; he like another mighty sampson rose in his might , carried away the gates and barres of death from himself and all his members . all the bonds of death and sinne , with which he was bound in our steed , he shooke off , as sampson did the seaven green cords , and broke their power as towe is broken when it feeleth fire . . sampson never had help from any other , in slaying the lyon , the enemies ; but with his own hands , without any other second or weapon : so christ in the wildernesse alone ; in the garden at prayer alone ; before pilate alone , all the disciples fled ; on the crosse alone . no other must tread the winepresse ; none must share in the honour , nor conquest with him . . not to judge of the piety or impiety of gods children by their calamities . sampson hath many enemies , many conslicts , many dangers ; by the lyon , the philistims , the azzhites , and his own wife ; his life painfull , his death violent : jesus christ himselfe beset with enemies on all sides , as the sunne with moats ; never free from conflicts with the lyon , the devill , with his owne jewes , with pharaoh , sadduces , herodians ; his person despised , his miracles traduced , his life painfull , his death shamefull and accursed . yet may we not judge either of them forsaken of god , who still assisted them with his own strength , and was strongest in them when they seemed weakest . neither may we mis-judge the generation of gods children in their conflicts with satan , with temptations , with sinners , or with the terrors of their own hearts . if they shall cry out , my god , why hast thou forsaken me ? waite a while and gods strength shall do great things in their weaknesse . ii. god can and usually doth use strange , weake , and unexpected meanes to overthrow his enemies , and the enemies of his church ; his strength is most seen in weake things , his wisedome working by the most foolish . when a thousand enemies set upon sampson at once without any weapon or meanes of defence , he can use a jawbone to kill a thousand of them when they thinke him farre enough from any weapon ; and if sampson wants a better and readier meanes against gods enemies , he can by two hundred foxes ( a most unexpected meanes ) burne up their graine and fields at harvest time : our lord by the foolishnesse of preaching can & doth overcome his enemies ; nay god can and doth by contrary meanes wrack his foes . sampson shall marry a wife among the philistims to be an occasion of warre and revenge , and this came of god : whereas marriages among princes ordinarily are made to compose and make up differences , not to make them . our lord jesus overcomes sinne , death , hell , grave , by suffering , by death , by descending into hell , by lying in the grave , most unlikely or contrary meanes . let gods enemies fear revenge by every thing , even where no fear is . an enemy of god and his church is never safe , seeme he never so secure . an army of frogs shall drive pharaoh out of his bed chamber in the middest of his greatnesse ; a fly shall choake pope adrian , if other meanes be wanting ; and proud herod shall be eaten up , not by any army of men but of lice . iii. the greatest victory against the enemies of the church is by passion and patience , submitting our selves meekly unto god in obedience , walking in our callings , and doing the work of god. thus did these two mighty sampsons most overcome their enemies when they seemed most overcome by them . our warre ( saith isidore ) is contrary to the striving of the olympicks . there he gets the garland which striketh and overcommeth ; here he which is strooke and suffereth . there he which being strooke striketh againe , here he which offereth his cheeke to the striker . and thus he concludeth ; our victory consisteth not in revenging but in suffering . oh let the children of the church lay aside worldly weapons , clamour , reviling , revenging speeches or actions ; and betake themselves to the weapons of the church , prayers , teares , patience , weapons mighty under god. the power of a christian is patience , who must overcome evill with goodnesse . iv. in that christ is the true sampson , here is much consolation , and many comforts to the israel of god. . comfort . as sampson revenged the wrong offered him in his wife : so will christ : matth. . in that ye did it to one of these little ones , ye did it to me . and though sampsons wife may be taken from him and given to another : christs cannot . ioh. . . none shall pluck them out of my hand . . comfort . a mightier deliverer is here than sampson for israel . for , . though sampson was strong to overcome a lyon : our sampson is stronger to overcome the devill ; not in himselfe onely , but for us , in us , and by us . . sampson was stronge , but might abuse his strength , as he did in whoring and wantonnesse , which in prison he repented : but jesus christ used all his strength for god , against sinne and his enemies . . sampson abusing it , might loose his strength , for it was not the parting with his haire , but his sinne grieving the spirit , that weakned him : but christ could not loose his strength , because he could not loose his obedience . . sampson was so strong , as the philistims thought it bootlesse to assay him with power , but by pollicy and indirect meanes they conquer him : but our sampson cannot be conquered , neither by power nor by pollicy : for he is stronger than all , and in him are treasures of wisdome . . sampson overthrew the enemies , but that was his owne overthrow : but christ not so ; his conquest was to his most glorious exaltation . . sampson as a type onely began the deliverance of the church , but hindered by death could not perfect it : our sampson perfected the deliverance and salvation of the whole church , and did more after death than in his life or death , and will most fully perfect it for all his members in the resurrection . . comfort . the glory of gods children appeares not yet , but shall when he shall appeare , ioh. . . sampsons strength for a time lurked in the prison : the glory of christs deity lay hid a while in the grave , but both most powerfully brake forth : so shall the glory of the despised saints , psal. . . . comfort . we shall never doubt of meanes to comfort and supply us in want . the same god that supplied sampson a jawbone against his enemies , supplied him out of the same jawbone a well of water to drinke when he was ready to faint . trust thy selfe with god in thy wants , reserve to him all meanes , instruments , and wayes of bringing thee help . if thou see no apparant or great meanes of thy comfort and supply , he can use weak and unexpected meanes ; onely walk in thy calling , and the rock shall yeeld thee water rather than thou shalt be destitute in gods way , or work . v. in both learne to contemne the greatest and extreamest perill in gods causes . sampson offered himselfe to death , so did christ ; he went out to meet his enemies , so must thou , learne not to love thy life to the death , revel . . . and with paul , not count thy life dear to finish thy course with joy . for a man to thrust himselfe in hazard , or venture his life without warrant from god , or by his own private motion , is rash : but god calling , in standing against the enemies of the church , it is honourable . in both , learn to prepare for death approaching , by faithfull and fervent prayer . so did both these sampsons . and the issue will be comfortable as theirs ; that all thy life and combate shall not give such an overthrow to thine enemies as such a death , though enemies seem never so much to prevaile . chap. x. . david a type of christ in . respects . as all the kings of israel were expresse types of jesus christ , the head of his kingdome and of all the people of god , as they in their times were : so were there two of them that were more manifest figures of him than all the rest ; i meane david and solomon . of both which we are to enquire wherein the resemblance consisteth . david was so speciall a type of christ , as scarce is any thing noted of christ , but some shadow of it might be observed in david . i. for his person . david the son of iesse : christ the true rod out of the stock of iesse , isai. . . both of obscure and low parentage . both out of dry and despicable roots . both kings . both kings of israel . both their kingdomes raised out of humility . both men after gods own heart . both davids ; for even this roote of iesse was not onely commonly called by the name of the sonne of david , but of the name of david himselfe , ezech. . . my servant david shall be the prince among them ; which was long after david was dead ieremiah . . they shall serve the lord their god and david their king , whom i will raise up unto them . hosea . . they shall seek the lord their god , and david their king : that is , not the typicall king david dead long before , but the messiah the true david , to whom onely prayer and spirituall worship belongs . ii. for his vocation and calling . . both called to be the head of nations . psal. thou hast made me the head of nations : which was not literally true of david , who was properly king of one little corner in judea ; but of christ the true david , whose kingdome was from sea to sea , and to the worlds end . david of a shepherd of sheepe , was raised to be a shepherd of men , even of gods people : so was christ raised of god to be the chiefe shepherd of the stock , pet. . . and not of bodies , as david , but of soules , pet. . verse . . the time when . david was anointed about the thirtieth year of his life , sam. . . and christ was baptized at thirty yeares , and invested into his office ▪ . the place where . david made choice of jerusalem for his royall seat and metropolis , being anointed of god to the kingdome of israel : so christ , being anointed the everlasting king of all the israel of god , made choice of ierusalem there to rule and shew his power upon the crosse , his chariot of triumph , crowned with a crowne of thornes : and after in his glorious resurrection , and ascension , sending the spirit and the gospel . and as david added some of the borderers to the kingdome of israel , as himselfe saith ; strangers were subdued to him : so the true david adds to the church the whole body of the gentiles ; and hath by the preaching of the gospel ( the sword of his mouth ) subdued the world to himselfe . . the gifts fitting him to this function . as when david was anointed , the spiof god came upon him , sam. . . and fitted him to the government of gods people : so our true david jesus christ , anointed with oyl above all his fellowes , had the spirit of god descending upon himin a visible shape , and by that anointing filled and furnished with the spirit and all needfull graces for the administring of his kingdome . . as david was preferred above all his brethren in four speciall graces : so was jesus christ above david himselfe . . in wisedome and prudence , sam. . . the servants of saul observed david to be wise in matters , and the lord was with him : and ch. . verse , . when saul saw that david was very wise , he was afraid of him . our true david had all treasures of wisedome and knowledge ; the spirit of wisdome and understanding , the spirit of counsel rested upon him , isai. . . who is therefore called the great counseller , isai. . . whose counsels are farre beyond ahitophels ; his were as the oracles of god : christs were so . and our true david gets beyond his type . david in many things ( by his own confession ) did very foolishly . our true david never did any thing but the wisedome of god shined in it ; with whom not onely god was , but because he was god. . in fortitude and magnanimity ( without which counsell were bootlesse ) by which he was able to encounter with a lyon , a beare , with goliah , and all that rose up against him or his people . a man fitted for peace or warre , with counsell and strength . whose description ( in part ) is contained in the forecited place , sam. . . strong , valiant , a man of warre , and wise in matters . a type of our true david , who for fortitude is the invincible lion of the tribe of judah ; and not a valiant man onely , but the strong god , isai. . . the mighty god. see tit. . . . in gifts of prophecy . he was able to sing divine psalmes and hymnes to the praise of god ; an holy pen-man of the scripture . a type of christ , the true prophet of his church , not a pen-man , but the author of all the holy scriptures . david a prophet : christ the lord of all holy prophets . . in gifts of true sanctification and holinesse ; being a man after gods own heart , commended for his uprightnesse in all matters , save that of uriah . a type of jesus christ ; who by the devils confession , was the holy one of god. . himselfe being sanctified beyond all measure . . being the sanctifier of his people ; the author , meritour , and applier of all sanctifying graces to his members , of whom himselfe is head . . in his type were many foule spots● : in him no spot nor staine . therefore the church sings out his holinesse from toppe to toe , cant. : . and concludes him wholly faire and delectable , verse . iii. david was a type of christ in his warres . first in respect of his followers , secondly of his enemies , thirdly of his victories . . his followers . david had a traine . . of poore men , and received such to him as were in debt , sam. . . the sonne of david had a poor train ; and not receiveth onely , but calleth all unto him that are heavy laden with the burthen of sinnes , called debts , promising he will ease them . . afterwards david had his thirty seaven worthies , that valiantly fought his battels , sam. . and by their strength carried wonderfull victories : so had the sonne of david his twelve apostles , and seventy two disciples , who as worthy and stout champions , fought the lords spirituall battels , and mightily subdued the world under the government of jesus christ , in whose place are succeeded pastors and teachers to the end . . his enemies . . open and manifest , not onely goliah that defied all israel , but saul that casts a speare at him , that hunts him as a partridge , that sends out for him to bring him to death , and the house of saul , shimei rayling on him , and cursing him with an horrible curse , besides amalekites , philistims , &c. so our lord jesus had open hostility against the great goliah of hell , and encountered him hand to hand , and conquers him in the wildernesse . but herod hunts his life every where , the pharisees revile him for a deceiver and demoniack , send out for him to take away his life , and the people of the jews pursuing him with all open hatred and hostility even to the death , and all the wicked tyrants and enemies so many amalekites and philistima . . secret and underhand enemies , that should have been loyall and loving to him , even his own people that flattered him with their mouths , but imagined mischief against him , ps. . . such as doeg , achitophel . nay he which eat bread with him at his table , his familiar that went up to the house of god with him . and more than all this , he that came out of his own loynes , his own son absalom ; besides the sonnes of his father , sam. . . so our true david had not onely his own jewes ; and brethren hating him with an horrible hatred , and calling his bloud upon themselves ; but his own disciple that had been so familiar with him , that went to the house of god often with him , that knew all his haunts and waies , betraying him , and delivering him to be crucified . and thus christ himselfe expounds that in psalm . . . of himselfe and judas , euk. . . and therefore interpretors expound such exectations , as psal. , . consume them that they be no more , not so much litterally against saul and other enemies of david ; as against the jewes and enemies of christ shadowed by them ; and so conceive them as they be propheticall predictions of jerusalem and the jewes forty yeares ▪ after christs ascension , and o● the present wrath upon the hardned jewes , whose hatred against christ liveth at this day ▪ as the cu●se liveth on them ▪ . his deliverances and victories , with many of which the lord honoured him . as . saul layes wait every where to take him , and pursues him from place to place ; but davids feet were made like hinds feet in expedition to avoid his enemy whether saul or absalom ; who chased him as hunters the silly hare , and he escapes them all though narrowly and strangely . christ jesus was often sought after and layd for by his enemies , no kind of snare was undevised to take him in his talke , in his doctrine , in his life and conversation ; no meanes unattempted to take his person , but he escaped their hands strangely . sometimes he went through the middest of them all , who having strong purpose , yet had no power to take him , till the time was come that he delivered himselfe . . saul having wearied himself in pursuit of david , sent messengers to take him three severall times , sam. , . but they among a company of prophets began to prophecy , the spirit of the lord comming upon them , and they went without him . so the pharisees sent messengers to apprehend christ and bring him before them ; but comming to him ( as sauls messengers to david ) & hearing his gracious words , had no power to take him ; but went away preaching and proclalming ( as they prophecying ) never man spake like this man , joh. . . . in the comparison between saul and david ( david having ssaine goliah ) was sung : saul hath slaine his thousand , but david his ten thousand , . sam . . but there is no comparison between the victories of david and the son of this david , who hath slaine the great goliah the devill , who defied all the host of israel ; and not destroyed the devill onely , but overcame death , hell , the grave , and chased before him all the armies of sinnes , and bands of temptations which come out against the israel of god. . in that noble victory david cuts off goliahs head with his own sword : so in the wildernesse the devill , the great goliah , used scripture against christ , and christ overthrowes him and cuts off his head by the fame sword of the spirit , the word of god. and now daily he convinceth the wicked enemies by the testimony of their owne conscience , rom. . . he needeth no other sword or weapon against them than their own . iv. david was a type of christ in his kingdome : first in respect of the entrance , secondly of the administration , thirdly of the continuance or eternity . . david entered not without strong opposition , much contempt and disdaine : so our david . for of both it was verified , the stone which the builders refused , is become the chiefe stone of the corner . no man was more despised of sauls courtiers than david , who was thought farre enough from the kingdome : so no man so much despised and rejected of the scribes , pharisees , chiefe priests and people , as christ. barrabas an honest man to him : and yet was mightily and unexpectedly invested into his kingdome by his glorious rising from the dead . . in his administration . david will judge uprightly , and sing mercy and judgement ; he will endure no hatefull person in his presence . but our david is the just and righteous judge of all the world ; and most sincerely dispenseth mercy to the penitent sinner , but seedes the impenitent with judgement . . in the continuance or eternity . god promised mercy to david and his seed forever , which promises are not to be extended to his carnall succession , for the princely dignity is taken from them . their glory was eclipsed in the captivity , and where be now any of davids race according to the flesh ? but the everlasting seed of david is to be meant . . christ himselfe , in whom his kingdome is perpetuated . . the true israel as well of gentiles as of jewes by faith ingrafted into the messiah , in respect of whom shall be no end of his kingdome . thus in all those speeches wherein david professeth he will praise the lord among the gentiles . david must be taken as a type of christ , who by his spirit set forth the praise and true worship of god among the nations to the end of the world . and so paul , rom. . interprets it of the calling of the gentiles . for david could not do this litterally and in person , among whom he never dwelt nor came , but onely in him whose type he was . v. david was a type of christ in respect of christ his prophesticall and priestly office . . david by his sweet musick allayes sauls madnesse , sam. . christ by the sweet voyce of the gospel stills the evill spirits which molest and vexe men , and gives them peace and quietnesse in mind and conscience . and in the dayes of his flesh , how he sought to cure and allay the spirituall madnesse of the wicked scribes and pharisees against him , is plaine in the story . . david brings back the arke to his right place , sam. . so did christ , the truth of gods law obscured by the false glosses of scribes and pharisees ; and reduced the true sence and meaning of it . and freed his church ( signified by the arke ) from the spirituall thraldome and captivity of the law. . david buildes an altar in the grounds of a stranger , sam. . . namely , araunah the jebusite : the true david builds up a church among the gentiles , and sets up gods worship among them that were strangers from the covenant . . david offers a sacrifice , and the lord accepts it , sending fire from heaven to consume it , sam . . christ offers the most acceptable sacrifice that ever was , in which both davids and all ours must be accepted ; and in which alone the lord smels a savour of rest . i. as the spirit of god came on david after his anoynting , sam. . . so did it on our true david after his baptizing : to fit them to their waighty offices . learne . that he that is not fitted and furnished with gifts of the spirit in some measure , and attempteth any office in the church or common-wealth , is not called by god ; whose wisedome will not send a blind man for a seer , nor a dumb man on his message or errand . would a man know whether he have received of this spirit for his office ? a note is , when god stirres up his will in that office to performe all the desire of god. isai. . . he saith to cyrus : thou art my shepheard , thou shalt performe all my desire . the magistrate is a shepheard ; he must do in judgement what god himselfe would do in repressing vice , and cherishing religion , else the spirit ( who is not contrary to himselfe ) leads him not . the minister is a shepheard ; he must speake nothing but what god would speak for the incouraging of grace , and disgrace of sinne and sinners . god speakes peace to his people , and feeds the impenitent with judgenent , and he that in his ministery doth speak sweetly to wicked men , and broacheth ā vessell of gall and wormewood for godly men to drink , is not sent by god on that errand : he crosseth the spirit which he pretendeth . . art thou a private christian , see that the same spirit rest on thee , and that thou hast received of the same anointing . for . he that hath not the spirit , is none of christs : and . w●●t is it to us that the spirit rest and light upon christ , if he should determine all his fruits and graces upon him ? but in that the sweete oyntment and balsame poured upon the head of our high priest runnes down to the skirt of his garment , that is , to the lowest member of his church , psal. . . hence are we sweetly and admirably refreshed . findest thou emptinesse or want of grace ? fly to this fullnesse , but observe the diverse manner . to the head is given the spirit in all fullnesse : to us members , of that fulnesse , joh. . . to him beyond all measure : to us according to measure . ii. that jesus christ is the right and undoubted king of his church , of whom david was but a shadow . and it will be worth our labour to enquire how farre the truth exceeds the type . . for originall , davids kingdome and all other kings and kingdomes are mediately from men , either from some meane family , as jshais , or some greater house in some corner of the earth : but the kingdome of christ is immediately and unchangeably from heaven . dan. . . the god of heaven shall raise up a kingdome , that is immediately ; for mediately all kingdomes , kings , and power is from him . . in respect of unction . all they are anoynted , . by men , . with materiall oyle . . to be temporary saviours . . from temporary dangers . but christs anointing was by the spirit of god with more divine and excellent oyle above all his fellowes , psal. . . that he might be a spirituall and and eternall saviour ; a jesus saving his people from their sinnes , and such spirituall evils as pertaine to the life to come . . their titles are stately and glorious . david as an angell of god , as the woman of tekoah said , so caesar augustus ; charles the great , constantine and alexander the great , to set out their glory . but all these are nothing to the true and undoubted title of jesus christ : who is king of kings , and lord of lords rev. . . and if this were too little he hath another , for he is god and man in one person : our emmanuel , a stile too high for pope or potentate , for men or angels , isai. . . . their scepters are of metal , gold or silver , which they hold in their hands , and by them they save or slay innocent or nocent : but his scepter is but verball , which he holds in his mouth , the word and breath of his mouth more pure than the gold of ophir , more potent than all the scepters of all kings put together : by this he slayes the wicked . hos. . . i slew them with the word of my mouth . thes. . . he shall slay that wicked man of sinne with the breath of his mouth . other kings by their scepters can kill men , but cannot make them alive againe when they have done : but christ by his word can quicken and make alive dead soules and bodies . they by theirs can be dreadfull to men : christ by his drives back devils , diseases , death , and all adversary power . . in port and state . . their banners and ensigns exprese their noble acts , and the honourable exployts of them and their progenitors , which are glorious in the eyes of men : christs banner for his kingdome of grace is his crosse , or rather the gospel , a doctrine of the crosse , to the world foolishnesse or basenesse ; but in his kingdome of glory , the signe of the sonne of man , that is , such glory and power as agrees to none else . . their servants and attendants must be rich , stately , noble , and the sonnes of great princes must be nearest to attend them : christ jesus ( in contempt of what the world admireth ) will have his servants poor , meek , lowly ; not such losty lords as so farre excell the emperour in worldly glory as the sunne the moone , the popes ridiculous claime ; and yet they be sonnes of god , heires of heaven , brethren of christ , and of the royalest bloud that ever was . . when they ride in progresse , they shew their state , pompe , and worldly glory . great alexander gets upon his bucephalus : pompey triumphs upon an elephant : anthony rides upon lyons , aurelianus upon harts and bucks . christ ( had his kingdome been of this world ) could have imitated them . but while he was in the world ( to shew that his kingdome had no similitude nor correspondency with the pomps of earthly kingnomes ) in his progresse he gets on an asse , and in'stead of a saddle of state , he had poore mens clothes spread under him . but when he shall shew his glory , he shall ride upon the clouds , as on an horse , with such attendants and majesty as all the potentates on earth were never capable of , nor shall be able to behold . . in amplitude and absolutenesse . they will be free monarchs and commanders , their will and every word of theirs must be a law : but never was any kingdome absolutely monarchicall but christs , all earthly kings ever held in fee of him . by me kings raigne . prov. . . never any other included all kingdomes of the world in it , and under it , but this . never any to whom all princes were subject but this . never was there any of them which shall not be broken to pieces by this little stone , if it stand in opposition against him , dan. . . . in dispensing justice . . they must judge by evidence and proofe , by the sight of their eyes , and hearing of their eares , but he shall not do so , isai. . . for he shall try and discerne the reynes and secrets of all hearts , and shall judge things as they be , not as they seem . david judged according to the hearing of his eare , rashly against mephibosheth : christ shall not do so . . they can pronounce their subjects just and innocent : but he can make them innocent and just , communicating his own righteousnesse to them , which no prince can do . cor. . . he is made to us righteousnesse . . in meanes of upholding and maintaining . . they must winne holds as david sions for t , and enlarge themselves by force of armes , dint of sword , multitude of souldiers : but christ sends but twelve unarmed poor men , who wonne and subdued the whole world with the word onely in their mouthes , such a word as was the greatest enemy to the world , and corrupt fashions of it . this is the weapon mighty under god to cast down holds . . they , if they want men , money , munition , must despaire of attaining or retaining their rights : but christs kingdome ( being neither set up nor held up by military power ) shall be upheld by the invisible and secret power of the spirit . if all worldly power be against it , never despaire , it thrives best in opposition . . in things to be attained . in them the best things are honour , pleasure , externall prosperity , and this for a time : but christs kingdome stands not in meat or drink , but in righteousnesse , peace of conscience , joy in the holy ghost , in grace here , and glory hereafter . the wealth of christs subjects is to be rich in grace , rich in good works , his honour to be of the stock and lineage of christ , his pleasure a patient and painfull expectation of the pleasures at gods right hand . and these being eternall , the kingdome of christ must needs be eternall : now this being the glory of the kingdome of christ , we have need of faith to discerne it , and a great measure of humility before we can resolve to become subjects of it . the theefe on the crosse asking christ to remember him in his kingdome , augustine askes him : what royalty doest thou see ? seest thou any other crown than that of thornes , any other scepter than iron nayles , any other purpl than bloud , any other throne than a wooden crosse , any other guard than executioners . ? was there now so great faith in israel ? let our faith touch the top of this scepter , let us submit our selves to his word for the present , and cast our eye beyond the present upon his second comming , when we shall see him ride upon a white horse , not upon garments but upon the clouds in power and great glory ; entring , not jerusalem , but the stage of the whole world ; to render unto every man ( even kings ) according as they have done in the flesh good or evill . iii. david was called and anoynted to be king , but between that and the installing , or enjoying of his kingdome he had many troubles , doubts , and feares that made him stagger , and say : i shall surely one day fall by the hand of saul : so was the true david jesus christ annoynted with the fulnesse of the spirit , and called to be king of his church , but before his installation into his kingdome , many afflictions , persecutions , feares , yea , death it self overtooke him for our sakes , isai. . . wherein he said , my god , why hast thou forsaken me ? so must it be with us , who must be content to suffer before we can raigne ; to be crowned first with thornes as christ was , and stand with christ on mount golgotha , before we come to mount olivet , see act. . . it is so ordained by god , that we should make our way through a straite to state , through thornes to roses , through troubles to rest , through stormes to the haven , through vertue to glory , through conquest to triumph , through warre to peace , through the crosse to heaven . and this processe god the father strictly observed with his beloved sonne , as was necessary , luk. . . phil. . , . he was humbled , therefore god exalted him . and this is the lords honour , to honour his servants raised from the dunghill ; that they may know the way to glory lies by humility . iv. it was ever the lot of the church to have in it secret and inbred enemies , as david and christ had ; even such as eat bread at his table , and dipped in the dish ; and these have alwayes proved more mischievous than open and forraigne enemies . the church ever had hypocrites and false brethren , satans spies ; who professing the same christ and religion , eating bread at the same table of the lord , and making shew of friendship in the communion of saints , joyning in the hearing of the word and prayer , yet watcht the haunts of gods servants to spy their weaknesse , and where they ly open to advantage . every one sees they advantage not themselves , but by all meanes undermine the gospell and professors ; so as the silly dove of christ can find no rest for the soale of her foot . and never was the church so wounded as in the house of her friends , cant. . . the sonnes of my mother were angry against me . this being the estate of the church , to be hunted as the silly hare from one mush to another , and no where safe , it must make us . more wary . . desire our rest . . love that promise , come with me from lebanon , &c. cant . . v. comfort the church . that jesus christ is the true david . . we have a strong deliverer and deliverance . david pulled the sheep out of the lyons mouth , and the lamb out of the paw of the beare , sam. . christ the true david hath delivered his chosen flock out of the power of satan , death , and damnation . cor. . . . be contented to be rejected of all sorts of men : not enemies onely but of brethren . so was david , so christ , and the servant is not better than the master . it was ever the lot of truth to be rejected of the builders , as was david , as was christ : few nobles , few wise : nay many great rabbies ( professing the key of knowledge ) were greatest enemies to the truth as the truth is in christ , that is , to the sincere profession and practise of christianity . nay the basest sort made mouthes and scorned them both : and are there not now such as would scorne out the truth of grace were it possible ? . though christ the chiefe corner stone may be refused , he cannot be removed . david must be king against all the hearts of his enemies . so christ shall keep his place and headship against the gates of hell : he is a king everlasting in his church , and of his kingdome shall be no end . he is a king ever present in his church , matth. . . and needs no vicar , nor hath put it off to his pretended vicar , who claimes to be king of priests and princes . he is a king present in his church , not as baal among his worshippers either a sleep , or in his journey , or otherwise taken up , but ever intent for the safety of the church , watching ever to overturne the open power and private pollicy plotted and planted against his kingdome . let us with faith and hope ever lift our eyes up to his banner , and stand close to our victorious captaine . for as souldiers loosing the sight of their ensigne are in extreame hazard of confusion : so we , if we suffer christ to slippe out of our eyes and hearts , hazard the losse of our salvation . chap. xi . . salomon a type of christ : in . things . i. in person and condition . both salomons ; both jedidiahs , that is beloved of god ; both kings of israel , both kings in jerusalem , both preachers in jerusalem , both sonnes of david , yea , both sonnes of god. to both agrees that , sam. . . i will be his father and he shall be my son . but with this difference , salomon was the sonne of god by adoption and grace : the true salomon by nature and eternall generation . ii. salomon was a peace-maker , full of peace , chr. . . a sonne is borne to thee which shall be a man of peace , and i will give him rest from his enemies ; therefore his name is salomon , and i will send peace and quietnesse on israel in his dayes . a notable type of our salomon , who himself is the prince of peace , whose scepter is a gospel of peace whose subjects are sons of peace , whose kingdome stands in righteousnesse , joy , peace , &c. at whose birth the angels sang , peace on earth . but with difference , salomon could preserve onely outward peace : but christ makes up our peace with god and all creatures , and brings sweet peace and upholds it in our consciences . kings a. . salomon procured that in his days all israel and iudah dwelt without fean , every man under his vine and fig-tree , in respect of outward tranquility and security : but our salomon , that every beleever is redeemed from enemies to serve god without fear of sin , satan , hell , damnation . salomon brought peace but could not establish it in his own dayes , much lesse after him ; for presently after , the kingdome was rent into pieces : but our salomon brings a peace which none shall take away ▪ iii. salomon excelled all other men in wisdome and knowledge , king. . , . but christ is the wisdome of the father , & far excells salomon ; as in whom are hid all the treasurs of wisdome and knowledge , col. . . for , . salomon had wisdome by donation and gift : christs was native and proper . . salomon by all his wisdome knew not mens thoughts : but christ knew what was in man , joh. . . . salomon , though very wise in himselfe , could not infuse his wisedome into others to make them so : but jesus christ is made of god our wisdome , cor. . because he is not onely our head as king , but as mediator , unto whom we as members are mistically united . . salomon was not so wise in the beginning of his raigne , nor in the end : but our true salomon was never destitute of the wisdome of god. . salomons wise sayings have commended his wisdome in all the church of god ; the fame of his wise speeches and actions spread through the world : but much more hath the fame of christs doctrine and miracles , matth. . . john . . and never man spake like our salomon , by his adversaries confession ; therefore not salomon . iv. salomon was a type of christ in that he was a king of greatest royalty , wealth and glory that ever was . he so inriched his subjects , that silver and gold were as common to them as stones in the streets . king. . . no king on earth was like salomon : but salomon was no king to christ. cant. . . come forth ye daughters of sion , looke upon king salomon with the crowne wherewith his mother crowned him , &c. that was ( no doubt ) royall and glorious to behold ; but we shall see all salomons glory nothing to christs . for , . salomon had but one crown : but christ hath many crownes on his head , rev. . . . the maids of sion admire salomon for his , and reverence him : but all the saints in earth and heaven , honour and worship christ with divine honour , which is given to none but god. . salomon without wealth and abundance cannot enrich his subjects : but christ out of poverty enricheth his : he being rich became poor to enrich us . . salomon enricheth his people with silver , gold , and earthly wealth : christ the true salomon doth his with heavenly and spirituall wealth ; as of wisedome , the price of which is above silver ; of faith much more precious than gold ; and all other graces , to which all worldly wealth is but as stones in the street , yea , dung and drosse . salomons throne was set above all the thrones of the kings of the earth : but christs farre above salmons . he is the great king of glory exalted unto the right hand of god ; and ruleth not a small corner of the earth , but hath all power in heaven and earth . neither doth christs humility and abasement hinder his glory ; for when he was lowest , he shewed greater glory in the least of his many miracles , than salomon in all his royalty . nay more , he was more triumphant upon the crosse , and rode in more magnificence than ever salomon did in all his golden chariots . v. salomon was a type of christ in . building , . dedicating , . ordering the temple . first , in the building . . salomon according to the wisedom and large heart which god gave him , built god an house wherein he dwelt at jerusalem ; for god kept house and fire in sion , isai. . . and salomon set him up a standing house . our true salomon builds an house for god , even for the blessed trinity to dwell in . not a materiall house of stones , or of gold , silver , wood , marble ; but a spirituall house of living stones . and as the house is spirituall : so are the meanes and instruments he useth . his rule is the word of god ; psal. . . their line is gone forth through all the earth , and their words into the ends of the world . the hammer by which he hewes and polisheth these rugged stones is the same word or doctrine of the law. jer. . . the cement by which he couples them to the head , is faith , and to the members , is love and charity . . salomon being to build his temple could not find matter enough for his building in his own countrey of judea , but sent abroad to hiram a gentile , and to pervaim , ( now peru as some think ) and to other farre and remote parts for supply : so our salomon for his spirituall building gathers matter , not onely out of judea his own ancient people , but contracts friendship with the gentiles , and these come in out of the most remote parts of all the world to set forward that building , therefore the church is now catholike . . salomon prepared great stones to lay in the foundation of the house . king. . . but as great and costly as they were they could not uphold that house , but it must fall to ruine and destruction : our true salomon by inimitable art , layes himselfe , a foundation in sion , an elect , precious , and chiefe corner stone , upon which firme foundation , he so aptly layes and knits every living stone , that is , every beleever , that all the gates of hell cannot prevaile against any one of them , matth. . . . salomon in that building prepared and hewed stones in mount lebanon , king. . . and being so squared and fit , not an axe or hammer , nor any toole of iron was heard while the house was a building . our salomon admits no stone into his building which is not first prepared and initiated by the word and sacraments , and being fitted , lays them on the foundation without any more shaking by hammer or hatchet , & knits them to the other stones by the durable cement of christian love & charity , so as now the noyse of contention , nor blowes of bitternesse and hatred are heard among them any more . secondly , in dedication of the temple . . salomon consecrated that house to the service of god by solemn prayer , imploring his eye of protection upon it , and his presence with it upon all occasions and necessities , king. . . our salomon hath also dedicated his house , and by solemne prayer commended it to the care and custody of his heavenly father , nothing needfull for his church hath he forgotten to procure for it , not onely by that most effectuall and meritorious prayer , but also by his continuall intercession now in heaven for it . . in that dedication salomon framed a most excellent prayer , the form of which is registred in scripture : but our salomon hath delivered us a forme and pattern of prayer : which is a great part of the riches of the new testament above the old . thirdly , in ordering the temple , that is , in the constitution of gods true and publike worship in that temple , in appointing the severall offices and officers of it . a type of jesus christ , who ascending on high appointed the officers of his church ; some prophets , , some apostles , some evangelists , and some pastors , and teachers for the building up of the body of christ , eph. . , . cor. . . there are many administrations , but the same lord. vi. salomon was a type of christ in wise dispensing and administring justice . . in respect of gifts . . of excution or manifesting them . for the gifts , they are notably signified in salomons throne , which was exalted above all the thrones of all princes ; described , king. . . . the matter was ivory and gold wherewith it shined : signifying the sincere and upright disposition of salomon to justice and equity , shunning all corruption and by-respects which make men pervert justice . and as these virtues made salomons throne to shine : so the royall throne of christ is a throne of justice , a great white throne , rev. . . nothing but sincerity and purity proceeds thence . he justifies no wicked person or cause , nor takes the ungodly by the hand . . the state of it . the king ascended to it by six stayres , signifying that the kingriseth above all his subjects many degrees in practise of many vertues ; wisedome , prudence , justice , fortitude , piety : so christs throne is infinitely exalted above all princes , above men and angels , dominations , principalities , thrones , and set at the right hand of god ; and himselfe as infinitely transcendeth all creatures in practice of all graces , in perfection of all holinesse . the figure was round : signifying the perfection and simplicity of the minde in the judge discerning causes ; who could not abide any deceitfull , fraudulent , or hypocriticall courses or corners : such is the throne of christ , in whom was never found guile nor deceit , neither can he abet , or not hate it in any . . there were two pillers or barres to beare up the armes of salomon : signifying the rewards and defence of good men , and the punishment and repressing of evill men by the power of his arme , whereby kings and kingdomes are sustained : so our lord jesus upholds his kingdome by reward and punishment ; and in the last day shall set the sheep at his right hand , and the goats on his left . . two lyons of gold standing by the stayes : noting the power and fortitude of the king , whose strength is as the strength of lyons against enemies , and to put in execution wise and soveraign counsels . but salomons strength was weaknesse to the strength of christ ; who as a couragious lyon of the tribe of judah shall teare and foyle his enemies , and none shall rescue , hos. . . the foote-stoole of it was of gold , chr. . . to note the freedome of the king from covetuousnesse ; that he ought to have his wealth under his feet , and so master them as they neither overcome nor corrupt him : so christ the judge of the world most perfectly despised the world ; and at his appearing shall set it under his feet and burne it . . for administring according to those gifts . salomon did with such admirable wisedome judge between the two harlots for the living child , as all israel hearing the judgement feared the king ; for they saw that the wisedome of god was in him to do justice , king . . but our salomon is the just judge of all the world , who shall passe a righteous sentence between the godly and the wicked , in that great and terrible day , matth. . when all flesh shall see and admire the wisedome and power of god in him to do justice . for applycation , briefly . i. a greater than salomon is here , luk. . . . hence our saviour perswads to come to him to partake of his wisedome , wealth , peace , grace . but the queen of the south shall rise up against this generation . for she , . a woman of weak sexe . . a queen enjoying pleasures at home . . undertooke a long journey from the ends of the earth , matth. . . . set aside the weighty affaires of her kingdome , the charge of her journey and gifts to salomon not small , king. . . the dangers , wearinesse , and all to hear the wisdome of salomon , yet as a gentile did all this : but many men and women professing christianity will not step over their thresholds to hear the wisdome of a greater than salomon . object . if salomon or christ were here , we would . sol. . the jewes would say so , but would not . . he that heares you , heareth me . . he that will not hear us , would not hear christ himselfe . object . we have businesse and occasions . sol. . many make occasions which might be avoided . . many pretend occasions . . many have occasions , but so had this queen , who would not be hindered from salomon by the weighty affaires of a kingdome . . whose occasions ordinarily hinder them , they shall never taste of the supper . . hence we must labour to account it our happinesse that we may have liberty to wait on the true salomon . so the queen of saba : happy are thy servants that may attend on thee , and heare thy wisedome . so our saviour himself : happy are they that hear the word and keep it . happy we , if we saw our happinesse , that we need not with such cost and toyle seek after our salomon . for he comes to us , and knocks at the doors of our hearts , and offers to enrich us with treasures of wisedome . let us open our gates that this king of glory may enter in . let us receive the rules of wisedome from his mouth , and consider how unhappy they are that despise the word , of which both the salomons were preachers . ii. comfort , that christ is the true salomon . . great were the blessings which salomon procured to israel , but all temporary , and outward : but our salomon procures greater , spirituall and eternall . . salomon prayes , and is heard of all that pray in the temple . king. . christ prayes , and merits that all prayers of saints be heard , joh. . . salomon could not be present in all his kingdome at once . cant. . . salomon had a vineyard , and let it out to dressers : vers . . but my vineyard is set before mine eyes . himself still walks in the midst of the golden candlesticks , and watcheth for the good of it . . all the excellencies which now we see and enjoy in christ , are nothing to them we shall see , as the queen of saba , halfe was not told me in my country . so as the glory , delight , pleasure , which our salomon now gives us must affect our hearts to renonunce carnall delights , and pursue those that are above . what is earth to heaven , that is , faith to fruition : this is that , cant. . . behold his bed is better than salomons , which was for price and safety most excellent ; for threescore valiant men stood about it every night . but the spirituall marriage-bed in the marriage chamber ( the kingdome of glory ) surpasseth all comprehension : all sweetned with incense of holynesse , happinesse , glory , immortality , better than the best perfumes , there is perfect security , and lasting joy on their heads for ever . chap. xii . . jonah a type of christ in . respects . ionah was a type of christ , as matth. . . no signe shall be given them , but the signe of the prophet jonah . i. in his name and office . both jonahs , both doves , one in name , the other in nature . both mournfull , one in a sea of sorrowes shut in the whales belly , the other a man of sorrowes , and such as no man ever sustained and overcame : both prophets , jonah sent to preach repentance to niniveh : christ the true jonah , the great prophet of the church was sent to preach the same doctrine to the world , mat. . : then jesus began to preach and say , amend your lives , &c. both of them in expresse words must signifie to their hearers , that without repentance they were in state of perdition . ii. in respect of his death and suffering . in the . kind , . manner , . fruit . . the kinde , it was a willing death , a free will offering . for as jonah , when the tempest was raised , freely offered himselfe to death when the marriners would faine have saved him , ion. . . take me , and cast me into the sea that the tempest may cease : so , when the storm of gods wrath was boystrous against the sinnes of mankind , jesus christ our jonah offered himselfe to the death , for he had power either to lay down his life , or to retaine it , joh. . . no man taketh away my life from me , but i lay it down of my selfe . joh. . . i am he . . the terrible and dreadfull manner . for as jonah was swallowed up of the whale who made but one morsel of him : so christ was swallowed up of death , and seemed wholy devoured of the curse of god. as the one cryed in the whales belly , and out of the belly of hell , ion. . . and vers . . i am cast away out of thy sight : so the other cries upon the crosse , my god my god why hast thou forsaken me ? both of them were in so extraordinary death , as in their sence they were in the deepest hell . . the fruit of it . . the appeasing of the wrath of god his father . for , as jonah once cast into the sea , the windes were stilled , the sea ceased from h●r raging , chap. . . and there was a great calme : so christ by his death pacified his fathers wrath , stilled the rage of satan , abolished the horror of death , which otherwise had never been still and calme towards us . . to save his fellowes . for as jonah must be cast into the sea to save his fellowes from drowning , chap. . . so must christ be overwhelmed with the waves of his fathers displeasure , and ( as jonah ) be put to death by those that should have preserved him : but not for any desert of his owne , but to save his companions and brethren in the same ship with him from death and drowning : for so was the signification of his name , jesus ; so himself affirmed , matt. . . the sonne of man came to give his life a ransome for many . so also caiaphas prophecies : it is fit that one man die for the people , and that the whole nation perish not , joh. . . iii. in jonah we have a type of christs buriall , noted by christ himself . for as jonah was in the belly of the fish , three days and three nights : matth. . . so must christ be detained in the grave , and lie under buriall three dayes and three nights , parts put for the whole , as perhaps also in jonah ) till the case seemed desperate in both ; not onely in their own apprehensions ( as 〈◊〉 have before shewed ) but in the disciples apprehension . luke . . we thought this should have been he that should have delivered israel , and behold this is the third day . iv. jonah was a manifest , type of christ in his resurrection for , . as jonah was taken into the belly of the whale whole , & passed through the ranges & armies of teeth as sharpe as speares , without breaking or crushing one bone of him , or the least limb of his body : so jesus christ passed through the straight gate of death , but as one bone of him was not broken ; the special and extraordinary providence of god in both of them watching the whole businesse . . as the lord spake unto the fish , and the fish against his will must cast up jonah on dry ground : so the belly of the earth can keep christ no longer than the third day ( no more than the belly of the whale could keep jonah ) his blessed body must see no corruption . . as jonah returned from his grave with a song of praise and thanksg●ving , chap. . so jesus christ returned to life from his grave with a song of triumph and victory , fore-prophecyed , hos. . . and accomplished , cor . . o death where 〈◊〉 thy sting ! o grave where is thy victory ! . as jonah an hebrew goes not to preach to the ninivites , being gentiles , till after his resurrection out of the belly of the whale : so jesus christ an hebrew , not till after his resurrection , leaves the obstinate jewes ; and by his apostles ministery and preaching turnes himselfe to the gentiles , act. . . . as jonah after his delivery , went and preached the doctrine of repentance with great fruit and successe , to the conversion of all niniveh , and preventing the fearfull wrath denounced to come within forty dayes : so our lord jesus after his resurrection and ascension , sending out his apostles to preach repentance and remission of sinnes , mightily prevailed , and suddenly converted many nations of the heathen , and brought them to faith and repentance . for application : i. let us acknowledge a greater than jonah here , matth. . . least as the ninivites shall rise up against the jewes , they rise also against us if we convert not , nor repentat christs doctrine as they did at jonahs . for , . who are they to us ? they barbarous heathens , and gentiles , never instructed before : we have been trained in the scriptures from childhood . . what were their meanes to ours ? jonah preached but three dayes to them : christ hath preached , not three days as he , nor three yeares as to the jewes ; but above threescore yeares : he preached one sermon : christ a thousand . . what was this preacher to ours ? . jonah was a weak man : christ is god and man. . jonah a sinfull man , cast into the sea for his own sinne : christ an innocent man , cast into the sea for our sinne . . jonah a prophet , a servant : christ the lord of all the holy prophets , therefore of jonah . . jonah a stranger to them : christ of our own kindred and family . . jonah preached unwillingly : christ preached freely , and spent himself for us . . jonah preached nothing but destruction of them and their city : christ a sweet doctrine of grace , salvation , and the promise of a kingdome of heaven . . jonah came indeed out of the belly of the whale , but did no miracle for confirmation of his doctrine : christ came both from the bosome of the father , and from the heart of the earth , and did innumerable signes and miracles in which we see his glory . . jonah a most angry & impatient man , would faine die because he ninivits did not : christ a mirrour of patience will die least his hearers should . . to jonah no prophet gave witnesse , or foretold of him : to christ all the prophets gave witnesse , act. . and spake before of him . shall now niniveh repent in sackcloth and ashes by jonahs ministery of three days ; and shall not we by christs constant ministery of threescore yeares ? shall niniveh condemne judea for not acknowledging a greater than jonah ; and shall it not condemne us not repenting ? whose sinne shall be farre greater than that of the jewes , who rejected christ in his abasement and humiliation ; but we reject the lord of glory , now exalted . ii. in the type and truth the freedome of gods favour in the calling of the gentiles . jonah was a preacher of grace to the gentiles : and christ was a preacher of grace , not to jewes onely , but the gentiles also : being given for a light to the gentiles , that he might be the salvation of gentiles to the farthest parts of the earth . for . god is not the god of jewes onely , but of gentiles also . rom. . . . christ was the promised seed in whom all nations must be blessed . gen. . , hence comes in our title to grace , and not from any desert of ours . for what is amiable in the wilde olive ? it is onely gods free calling , who calls her that was not beloved , to be beloved . object . if we be grafted into christ , and received into grace , all is well , we are in state good enough . sol. some are grafted into the church by profession of mouth onely , as all were not israel that were of israel : and some planted into it by the faith of the heart . the former are not altered from their wilde nature : the other are renewed to the image of christ. therefore let none content themselves with externall profession , joyning in the word , sacraments , and prayer ; but labour for soundnesse of faith and grace , by which onely we become branches of the true olive ; whereas to be hanged as a scien , by a thred of profession , will not keep it from withering . iii. in both we have a certaine emblem and proofe of our resurrection . rom. . . if the spirit of him that raised up jonah and jesus be in us , he shall also quicken our mortall bodies , and if the head be risen the members must rise also . for as god spake to the fish , and the fish gave up jonah as from the dead : so shall god speak to the earth and sea and all creatures , and they shall give up their dead . isai. . . he shall say to the earth give , and to the sea restore my sonns and daughters , and they that are as seed under clods shall awake and sing : and these dry bones shall be againe covered with sinewes , flesh , and skin , a● ezek. . . for as it was impossible for christ to be held ever under death , act. . as impossible is it for his members . let us comfort our selves in the approach of death to our selves , or our friends , and by rising before hand from the grave of our sinnes , provided for a blessed and joyfull resurrection . . king. . . a dead body , cast into elisha's grave , quickned : so our soules and bodies . iv. the wonderful power and wisdome of god , that can draw light out of darknesse . jonahs casting over board into the sea was the occasion of converting the marriners : even so christs death converted many of them that were causes and authors of it . act. . , . and as the marriners lives were saved by casting jonah into the sea : so all beleevers by the death of jesus christ. . let us not measure gods works by carnall senses . this made the two disciples going to emaus , luk. . to make but a bad argument : he is crucified , and behold this is the third day ; therefore though we thought he should have redeemed israel , we are deceived . whereas faith would have made a clean contrary conclusion : he is crucified , and this is the third day ; therefore he is the redeemer . the jewes not knowing the scriptures , and power of god , are hardned against jesus christ , expecting a great emperour , as julius caesar , or some great monarch ; not able to see that by so base a death life could be procured . the carnall protestants are held off from the true embracing of christ , because they see the truth and sincerity of christ every where so resisted and hated by great rulers and doctors ; as if it had not been so in christs own person and ministery ; or as if christ was not set as a signe or butt of contradiction , whereas , therefore it must needs be he . . let us admire gods power and wisedome , and patiently with jonah expect after darknesse light . and seeing god can turne the greatest evill into the greatest good of his church ; let us labour to make benefit of all evils hapning to our selves and others . . even of our sinnes themselves , to make us more humble & watchful for time to come . of our sufferings , as jonah and christ learned obedience by the things they suffered . v. in the type and truth we have , first terror on the one hand , secondly comfort on the other . . we see the weight of sinne committed pressed jonah into the deepest sea of evills ; and sinne imputed thrust christ into a deeper sea , even the deepest hell . both seem left of god in the hands of death ; both cry out as left in the depth of hell . . do thou run from god and duty , and though thou beest gods childe , thou maist find god pursuing thee , as if he were an utter and irreconcileable enemy . . make as light a reckoning of sinne as thou canst , the least of them shuts us or christ out of heaven . doth christ undertake thy sinne , he sees not heaven till he die for it ? sinne imputed will not let christ enter into heaven , but by his own bloud , yea , through hell . thy sinne repented of held christ , an innocent , out of heaven till he died for it : but where shall ungodly and impenitent sinners appear ? . this same collation affords us sundry grounds of comfort . first , both seem forsaken , neither of them was so ; but both of them go to his god. there is no time nor place wherein the child of god may not boldly goe to god , and pray to his god and say : my god , my god. secondly , no deepe is so deepe but gods hand can reach helpe into it , even into the whales belly , and heart of the earth . thirdly , the extreamest misery and death it selfe work to good to the godly . see it in jonah : where was feared perdition , there was found preservation . the whales belly was a prison indeed , but to preserve him alive ; a deepe gulfe and a sea , but to save him from drowning . can any man save a man from drowning by casting him into the sea ? but god can . fourthly , when the case seems most desperate , then the lord steps in to help ; when no helpe can be expected any other way , after three dayes and three nights jonah must be cast up , and christ raised up . never feare extreamities , but then exercise thy faith most , for then is god the nearest : howsoever , trust in him though he kill thee , job . . fifthly , the deepest sorrowes of gods children end in greatest joy . god hath a dry ground for jonah after a sea of misery : a glorious ascending for christ after his lowest descent . whatsoever the sorrowful songs be that gods people sing here in egypt or babel , they shall end in songs of joy and victory , and be changed into the songs of moses and the lambe . rev. . . chap. xiii . the first-born : types of christ , . waies . having spoken of holy types in sundry speciall persons ; now of personal types in some rankes and orders of men , sanctified and specially separated to the lord. of whom , . some were sanctified by birth , the first-borne . . some by office , priests , especially the high-priest . . some by vow , as nazarites . . some by ceremony , as cleane persons , legally cleansed from uncleanenesse . of these the first-borne were speciall types of jesus christ. . as they were gods peculiar . exod. . . sanctifie unto me all the first-born ; for it is mine . quest. how were they gods ? answ. . by common nature . but so were all both first and last borne through the world . for all the world and inhabitants of it are his , psal. . . . by common grace . so all the people of the jewes by reason of common grace were his , with whom god had plighted his gratious covenant , which was made to abraham and all his seed , wheresoever they were borne ; of whom he made choice as his peculiar , though all the earth was his . exod. . . israel is my first-borne , that is , not onely the first people and nation that first professed the true worship of god , and had priority of the gentiles who were younger brethren ; but the first-born by a special election and choice of that from all other people ; whom he would accept as his beloved in the messiah , the first-born of all creatures , and among whom he would stablish his covenant , and raise up his worship , thus he dealt not with other nations . . by a speciall right . the first-born of israel were gods by a singular right , as no other children of any other family were , namely by right of that singular deliverance of all the first-born , when he destroyed all the first-born of egypt . and therefore presently after that destruction he makes challenge of them , exod. . . thus is jesus christ the lords first-born by a singular right , not common to man or angell , whether we respect his nature or office . . in his nature he is first-born as sonne of god , the first begotten of all creatures , col. . . begot before all creation , and thus he is not onely the first begotten before whom there was none ; but the onely begotten after whom is none . joh. . . the onely begotten sonne of the father ; the first-born without a second or brother . . in his office he was first-born by speciall prerogative . . for the kind . . for the undertaking . . for the accomplishing . . for the kind , in that he was mediator , god and man in unity of person , and the onely redeemer of his church . in this regard , rom. . . he is called the first-born among many brethren . which phrase noteth quality , not equality with him , some similitude , but no parity between him and beleevers . he holds his birth-right as the sonne of god by nature ; and we by grace made the sons of god , he disdaines not to call us brethren . . for undertaking his office . . in his incarnation , he was the first-born of his mother . matth. . . till she had broughtforth her first-born son ; not in respect of any that his mother had after him , but because she had none before . . for the stranger manner . he was the first-born of a virgin , and so never had brother . . he was the first born without sinne . . for accomplishing his office in his resurrection . he is called the first-begotten , or first born of the dead two wayes . . in respect of his father who first begot him from the dead . whence his resurrection is called a begetting . acts . . thou art my sonne , this day have i begotten thee ; the apostle applying it to the resurrection of christ. and had not the father thus begotten his sonne from the dead , we had never been raised from death . . in regard of himselfe , whose priviledge it was to raise up himselfe from the dead by his owne power , rom. . . as himselfe said , i have power to take up my life againe . and being risen , he was the first that ascended in body and soul into heaven . thus consider christ , as god , as mediator , as incarnate , as raised , and ascended ; he is the lords first-born , and the birth-right belongs to no other . ii. the first borne of israel was the second , and next to the father of the family , yea , after the father instead of the father : so is christ to his family , the church ; performes all offices of a careful & tender father , and takes on him , not the affection onely of a father , but even . the name of a father . isa. . . father of eternity . . the office of a father . . he supplies the meanes of spirituall life , as they of naturall he nurtures and teacheth his church . . he provides for the present , and bestowes the inheritance of eternall life . iii. the first-born had the preheminence among the brethren , and were chiefe in office and authority , rulers in the house after their fathers , and priests in the family , before the leviticall order was established . gen. . . when isaac blessed jacob for esau , supposing him the first-born , one part of it was : be lord over thy brethren , and let all thy mothers children honour thee . so all the sheaves must bow to josephs . and gen. . . when jacob blessed judah , this is added as his right : thy fathers sonnes shall bow down unto thee . herein they were speciall types of christ ; who in all things must have the preheminence , as first in time , in order , in precedency , first in the excellency and dignity of his person . of whom , comming into the world , was said : let all the angels of god worship him . and for glory and authority he sits on his fathers throne , the onely king of kings , who hath a name above all names . phil. . . and heb. . . we see jesus crowned with glory and honour , the head of the mysticall body , the prince and head of all his brethren . and besides he is the high priest of our profession , by offering up himselfe a sacrifice for us . thus christ is first in order , in glory , in priesthood . iv. the first-born had a double portion in goods , deut. . . signifying . the plenitude of the spirit and grace in christ , who was anointed with oyle of gladnesse above all his fellowes . . the preheminency of christ in his glorious inheritance , advanced in glory and majesty incomprehensible by all creatures . i. out of the occasion of the law of the first-born , learn , that the more god doth for any man , the more he ought to conceive himselfe to be the lords , and the more right and interest the lord chalengeth in him . for therefore the first-born were his by a speciall right , because he had not onely delivered them out of egypt , as others ; but from the speciall plague of egypts first-borne . speciall mercies call for speciall service . more mercies are more bonds of obedience . and new mercies are so many new cords to draw and fasten us to god and duty . is it not reason that the more it pleaseth the lord to become ours , the more we should become his ? ought not great benefits become great binders ? and should not great love be a great load-stone of love ? should not strong cords of gods love draw us strongly to love our god ? examine the encrease of gods mercies on thee in all kindes , and whether they have had this fruit , to make thee more dutyfull . hath god multiplied blessing on thy head , that thou shouldest blesse thy self in wickednesse ? hath god continued mercy , that thou shouldst continue sinne ? art thou the lords by creation , providence , redemption , stored with all personall kindnesses pertaining to life and godlinesse , to continue a slave to sinne and satan ? remember good josephs conclusion , gen. . , . my master hath dealt thus and thus with me , advanced me from nothing to this estate , committed all to my trust , kept nothing from me but thee , how then can i do this great wickednesse and sinne against god ? ii. if christ be the true first-born , of whom all they are but types ; we must give him the honour of his birth-right . the whole church , and all the sonnes of that mother must honour him ; all the sheaves of the brethren must vaile and bow to his sheave . let not the basenesse of his birth , the humility of his life , the ignominy of his death , the shame of his crosse , the poverty of his professors , the weaknesse and frailty of his followers , draw our eyes aside from him ( as the jewes at this day ) but acknowledge him the first-born , esteeming him ( as doth the church ) the chiefe of ten thousand ; and with the apostle esteem to know nothing but christ and him crucified . question . how shall we honour christ as the first-born ? sol. . if we honour him with the same honour that is due to the father , job . . . . advance his estate above our own or other mens , confesse and professe his name , though with losse and disfavour . . depend upon him , and make him our chiefe refuge , for all the family depended on the first-borne for protection , so doe members on the head . . grieve to offend him by sinne . how pitifully can men & women grieve for the death of their first-born ? so much more should we that our sinns have pierced gods first-born , zach. . . iii. here is a ground of much consolation . . in that christ being the truth of the first-born , from him the birth-right is derived unto us believers , as it was from reuben unto judah , and we partake of the same birth-right with our head . for here is a difference between the type and truth of the first-born . they had all their priviledges for themselves : but christ not for himselfe but for us : whence his elect members are called the congregation of the first-born written in heaven , that is , whose names are written in the book of life . and farther ; the more those first-born had , the lesse had the other brethren : but the more christ hath , the more have we , seeing of his fullnesse we receive grace for grace . if he be strong , he is strong for us , if rich , he is so to us . if he be prince and priest of his family the church , hereby we recover the dignity , we had lost by sinne ; and of slaves and vassals of corruption , are made kings and priests , that is , the first-born to god , rev. . . if he have a double portion of the spirit , so have we by him . isai. . . speake to the heart of jerusalem , her iniquity is forgiven ; she hath received double at the lords hand for all her sinnes , that is a double portion of grace and favour . as joseph made benjamins messe to be doubled : so our jesus doubles his spirit on the elect . if he have a double portion of glory , immortality , and heavenly inheritance ; so have we in him , being coheires with him in the same inheritance , rom. . . . comfort . being gods first-born through christ , we are dear unto god. so exod. . . israel is my first-born , that is , dear unto me , as the first-born , commonly are dearest to their parents . israel , before his receiving into the covenant , was the worst of all people , and smallest in it selfe , and in gods eyes , deut. . and . . but afterwards being ( in the right of the messiah ) gods first-born , became dear to him as the apple of his eye . now what a joy is it to the beleeving soule to see god a father look towards it as a father to his first-born ? so fareth it now with us , being so made in christ. . comfort . god takes notice , and revengeth all the wronges done to the saints , because they are his first-born . let egypt offer injury to gods first-born , god will say , slay every first-born of man and beast in egypt ; let them see , in the punishment , their sinne . for can a tender father see an arme or a legge of his first-born cut off ? would it not go to his heart to see him dismembred ? and can the lord jesus endure any wrongs and cruelties done to his members , and this not pierce his bowels ? a man may sometime see his child in want , and correct his first-born for his farther good , send him to be schooled and trained in some course under a sharpe discipline ; but to see him wounded , to see him bleed , cast off , trodden under feet , he cannot endure : no more the lord. let no man , never so great , dare to wrong the godly ; for he will rebuke kings for their sakes . iv. seeing in christ the first-born we attaine the birth-right ; let every christian beware of prophanenesse , and passing away his birth-right as esau , who sold his birth-right for pottage , heb. . . and therefore called prophane . so do they that exchange spirituall things for temporall , earth for heaven . as many who pretend a part in christ ; but in esaus language say : give me my pottage , my silver , my honour , my profit , my pleasure , let them take their religion , their preaching , praying , and precisenesse , a bird in hand is worth two in the bush . this contempt of their priviledges robbed the jewes of them , who being cast out of favour , of first-born become the last of all people , and now we gentiles are stept into their birth-right . let us be wise in the entertaining our prerogative conscionably , expresse our love to christ and his gospell , not hatred , as they , least provoking the lord he deal with us in justice as he did with them . for if he spared not the naturall branches ( rom. . . ) what reason hath he to spare us ? v. learn to grow in conformity with our elder brother christ , with whom we cannot be equall , but like as brothers . all must have one father , one flesh , one spirit . for the brotherhood stands not in communion of flesh and bloud , for so every man were his brother , but in the spirituall union by regeneration , we must be like him in affection , like him in affliction , like him in the combat , and like him in the crown . how like unto christ is he that resists and despises the spirit of grace , that having onely humane nature hath no whit of that divine nature , . pet. . . when heardest thou this first-born brother to swear or lye ? or be idle in speech , wanton in behaviour , carelesse of his course , or company ? when was he ashamed of thy cause , of thy crosse , yea or curse ? but thou art ashamed of his crosse and cause . when did he revile , rebuke , hate ? . would he be like us in every thing , even in our evils , sinne onely excepted ? should not we be like him in grace , to be like him in glory ? chap. xiv . priests : types in the deputation of their office . of the rankes and orders of holy persons some were sanctified and seperated to the lord by office or function , as the peiests and high priests , who of all other were most expresse types of jesus christ. hebr. . . we have a great high priest , which is entered into heaven , even jesus the sonne of god. the priest a type of christ . in deputation to his office , wherein . his choice . . for his tribe , . for his perfections . . his consecration . . his apparrell . . in execution of it : actions . . common . . ministerial . sect. . . the choise had respect . to the tribe . he must come of one onely tribe of levi , which was by god of all the tribes separated , and appointed by god to exercise the priesthood in the tabernacle , and to performe whatsoever belonged to the holy ministery . this signified christ our mediator , who must be a speciall and singular man , taken from among men , hib. . . as they , true man as they . for he must be true man in nature and affection that must mediate and negotiate mans cause with god , and so taken from men to stand in the midst between god and man. true it is , our lord came not of levi , but out of judah , heb. . . with the reason , for he was not to be after the manner of aaron , but of melchizedek , verse . and because he was to change the priesthood , and would do it in the tribe , and was to be a priest not after the carnall commandement , but after the power of endlesse life , verse . but yet he was expressely typed by those priests . neither was it without a spirituall signification , that aaron the first of those high priests should be moses brother . for what more brotherly league than of christ to moses , of grace to the law , and of the new testament to the old ? . to the perfections . for in the choice of the priest were requisite many externall perfections . levit. . . whosoever of the seed had any blemishes , shall not presse to offer the bread of his god. he must not be blind , lame , nor mishapen . wherin the lord would not onely provide for the dignity of that calling in that infancy of the church ; which otherwise ( if the priesthood had been in outward shew contemptible ) many might have drawn , not their persons onely into contempt , but even all such holy things as they handled : but especially to signifie jesus christ our high priest to be without all blemish , the onely immaculate lamb that takes away the sinnes of the world . for although no other mortall man could be without some blemish of sinne or other ; yet it became us to have such an high priest as is holy , harmlesse , undefiled , separate from sinners , hebr. . . and as our lord was spotlesse , and without all blemish ; so also perfect in all parts and perfections . he wanted no part , no gift , no sufficiency to discharge that function too weighty for men and angels . i. in this our unblemished high priest we have a sufficient cover for all our blemishes both of soul and body . . if never so blemished in soul by sinne , by infirmity , if we have a thousand wants and eye-sores ; if we bewaile and resist them , here is help and remedy in our high priest against them all . for as those persons that had such blemishes might not stand at the altar to doe duties there , yet they were allowed in the congregation , and to eat from the altar of the sacrifices as the priests did , levit. . . so all defects and weaknesses , which the saints carry as a burthen , shall not hinder them from participating in the good things purchased by christs sacrifice , nor cast them out of place of the elect , neither here nor for ever . . be thou never so blemished , and deformed , or maimed in body , now ( the truth being come ) god respects not according to the outward appearance . and although the honour of the ministery must be respected , and the choysest of our children are not too good for gods service ; yet now it is far better , a good minister without an eye , or a hand , or foot ; than a congregation without a good minister . ii. all these outward perfections of the body in all the priests high and low , point us to such endowments and gifts of mind which the lord expects in ministers , before they attempt this high calling . . he of all men must not be blind or ignorant , hos. . . because thou hast refused knowledge , thou art rejected from being a priest to me . how should he be a light to others that himselfe is in darknesse ? if the eye be dark , so is all the body . . he must not have either a blind or a blemished eye , an eye filled with envie at another mans gifts and prosperity : nor a squint eye , looking indirectly upon every thing ; not ayming at gods glory , or the building of christs kingdome , but his own glory , wrath , lusts , ends . . he must not be lame or cripled in his feet , but make right steps to his feet , heb. . . upright in his way ; not right doctrine onely but right life also . . he must not have a flat nose , that is , without discretion , or judgement to discerne truth and falshood , good and evill , things fit and unfit . as the nose discerns smells ; so to discern companies and courses . . he must not have a crooked back , bended downwards and allmost broken with earthly cares , hindering his eye from looking towards heaven , and interrupting heavenly contemplations and study . and so in the rest . would god such care were had in the choice and permission of evangelicall ministers , as in the old. we should not see the churches pestered with so many unworthy illiterate men , fitter for any trade than this so holy calling . sect. ii. ii. his consecration set down , exod. . . wherein were three things . . washing . . anointing . . sacrificing and purifying with bloud . and this consecration to continue seven dayes together . which in generall shadowed the surpassing sanctity and purity of christ above all other men and angels : whom the devils themselves call that holy one of god , mark. . . in speciall , verse . the washing did not onely admonish them to cleanse and purge themselves from the inward defilement of their sinnes before they undertooke that holy calling ; but plainly pointed at the washing and baptisme of christ ; who undertaking his ministery went into the water and was baptized . matth. . the anointing by the holy oyle , verse . signified the anointing of christ with the holy spirit without measure : isai. . . the spirit of the lord hath anointed me to preach . psal. . . god , even thy god hath anointed thee with the oyle of gladnesse above all thy fellowes . in which regard christ was called by eminency , the anointed of god ; and the priests are types , touch not mine anointed . in this anointing . . the matter , holy oyle ; signifying the spirit of god and his gifts , for much similitude & agreement between them . . that was made of the most pretious things in all the world , exo. . . so the holy graces of the spirit are the best things in the world , luk. . . there is no gift to this . oyle swimmes aloft : so the spirit and graces are highest . . no stranger had that oyle , but onely persons and things sanctified : so none but gods elect have these precious and saving mercies . joh. . . the world cannot receive it , that is gifts not common , but of sanctification . . that perfumed all the place where it was : it is the spirit of god that sweetens and perfumes all our actions and natures , otherwise most corrupt and loathsome to god. . that sanctified the thing to which it was applied , and set it aside to an holy use . without this oyle the sacrifice of the jew was as if he had killed a dog . it is the spirit that sets us apart , and sanctifieth to the lord us , our persons , our actions , tim. . . the service that wants the spirit is hatefull to god. . oyle is cleare in shining , and makes other things anointed to shine : the holy ghost within , enlighteneth the mind , and brings in the true light and knowledge of god. joh. . . the anointing shall teach you all things . oyle hath the force of fire in penetrating and subtly pearcing , and is the fuell and feeder of fire and flames : so the spirit of god is a pearcing fire in the heart , and kindles and maintaines in it the ardent flames of the love of god. holy thoughts as sparkels flie upward . . oyle suppleth , cherisheth , comforteth : so the spirit of consolation anoints with oyle of gladnesse , psal. . . it is he that brings peace and tranquility into consciences . . the measure , powred in abundance upon aarons head . not dropped but powred , signifying the abundance of gifts and graces most plentifully conferred upon christ our head . for as it was proper to the high priest to be anointed on the head , whereas the common priests were anointed but in their hands , not on their heads : so was christ as the head anointed with oyle above all his fellowes , and received the spirit beyond measure , signified by powring on the head . . the communication of this oyle . it stayed not on aarons head , but ran down his beard , even to the skirts of his garments : signifying that the spirit of grace distills from the head unto all the members of his mysticall body the catholike church . first the spirit descends and sits on christs head , then on the apostles in likenesse of fiery tongues , running down as it were by aarons beard ; and from them upon other inferior persons beleeving their word , as unto the skirts of his garment , psal. . . now a threefold application hereof . i. in the anointing of the high priest , the eminency of jesus christ above all creatures ; whose very name carrieth in it a note of principality , being called the high priest of our profession . and in that this whole consecration of the high priest in most solemne and stately manner , was but a dark shadow of his selemne inauguration into his office. and by this anointing christ is differenced from the most excellent priests and prophets that ever were , aaron , moses , elias . some of them had a most glorious vocation , as moses , and in the entry of their callings , graced with most divine and powerfull miracles : but never any had the spirit sitting on his head but he . none of them by their anointing had all graces , nor any grace in perfection , but onely begun , and in small degree . moses a beleever wanted faith sometime , as when he smote the rock which he should have spoken to ; and the meekest man in the world was sometime to seek of his meknesse . aaron , though the oyle was powred on his head , was weak ; as in murmuring against moses , & in making the calf : but in our high priest all graces & virtues were not inchoate onely , but perfect . in him knowledge of god was most perfect , holiness most perfect , and all kind of graces in highest degrees . grace sits in his lips , not onely to move the mind but to change it . none of them by anointing could receive graces for others , but for themselves onely ; but he receives such a measure ; as runns over to the sanctifying of the lowest and meanest of his members . hence joh. . . the anointing which we have of him , dwels in you , and teacheth you all things . and cor. . , . it is god that anointeth us in christ ; and sealeth , and giveth us the earnest of the spirit . thus our lord jesus is advanced above all , his oyle shines brightest , and swimmes aloft above all others . ii. in aaron's and christs anointing and furnishing to their office : ministers must labour for a greater measure of this ointment than others , to run down from them to their skirts . they must pray by the spirit , watch by the spirit , walk by the spirit . an unconverted minister may do another good , but he hath no prmise of blessing , nor doth any good to himselfe . as the holy ointment was kept in the sanctuary : so christ is the sanctuary whence this oyle comes . the pipes are the word preached , sacraments , prayer , societies of the saints and gods people . and such ministers as contemptuously contemne the conduit-pipes , through which this oyle drops and flowes , scorne to come to sermons , and joyne in holy exercises ; how doth their oyle dry away ? instead of this oyle that should fall from them , a deale of pitch and slime , froth and filthinesse falls on their skirts . iii. in the communication of this ointment unto us the skirts , we learn that christ is not for himselfe , but for us . and therefore , . examine if thou beest anointed . this is to be a christian , to be anointed as christ was ? scornest thou this holy oyle in thy selfe or others ? know , thou shalt one day wish the mountaines to fall on thee , on whom this oyle falls not . . hence draw strength in temptation . remember , if sollicited to sinne , oh i have the anointing ; i am taken up , and set apart to gods use ; i am for god and his glory , neh. . . . use meanes to attaine a farther measure , and be liker christ. thou missest a sermon , or the sacrament ; thou knowest not what drops of oyle thou hast missed : . have a care to walk as such as are anointed , smelling sweet every where in holy lives , speeches , prayers ; in all things edifying thy self and others . leave a sweet smell every where behind thee . let it drop down from us to others round about us . the third thing in the high priests consecration was sacrificing , exod. , , . in which , . observe in general , that the priests must be consecrated by offering all sorts of sacrifices for them ; and therefore they must take a calfe , two rammes , unleavened bread , cakes and oyle , verse , . . because of the speciall holinesse and honour of their calling who are to come so near unto god , who will be specially sanctified in all that come near him . . because sinne in them is more hatefull than in any other , and in expiating their sinnes , as much is required as for the sins of all the congregation . . because they were to offer unto god all the gifts and sacrifices of all the people of all sorts ; and therefore for them must be offered all sorts , to sanctifie them not onely in generall , but to their speciall services between god and his people . . in particular : the first of these sacrifices must be a sinne offering , verse . for which they must ; . take a calfe and offer him for the expiation of sinne , verse . this young calfe was a type of christ , who onely by his own oblation expiated our sinne , which otherwise made our selves and duties most hatefull . . this calfe must be presented before the lord and his congregation : signifying the willingnesse of christ to offer up himselfe for the sinnes of men . joh. . . . aaron and his sonnes must put their hands on the head-of the calfe , verse . not onely to confesse they were worthy to die for their own sins , but to professe also that the death which they deserved , was by the death of the messiah ( the high priest of the new testament ) removed off them , and transferred upon the beast . and not onely the imputation of our sinnes upon christ ; but also is signified , that we must lay our hand by a true faith upon christ our head , if we expect any comfort from his death and passion . . the calfe must be killed before the lord , at the doore of the tabernacle , verse . signifying both the death and crucifying of christ , as also the fruit of it by the place . that by his death , as by a doore , an entry is made for us into the church , both militant and triumphant , heb. . . the bloud of that sinne-offering for the priest must be put on the hornes of the altar , and the rest powred at the foot of the altar , verse . signifying ; . the sufficiency of christs death to purge and reconcile us to god. . the plenty of grace and merit in it for many more than are saved by it . for being sufficient for all , it is not helpfull to all , nor to any that tread under foot this pretious bloud ; the extent of the benefit is to all the elect . . the large spreading and preaching of the gospel of salvation by christs bloud through all the coasts and corners of the earth ( as the bloud sprinckled on the four corners ) and that by the finger , hand , and ministery of men . . the fat must be offered unto god ; but the flesh , skin , and dung , must be burnt with fire without the host : signifying : . that christ offered himselfe , and the best parts he had , suffering in soule and body . . that he must suffer without the host , without the gate of jerusalem , heb. . . and carried out our sinnes out of gods sight . . that nothing but bloud comes on the altar : for onely the bloud of christ his sonne cleanseth us from all sin . note hence , that the priests in the law must be put in mind that they were sinners , and needed a sacrifice for themselves . by which they were to take notice of a difference between themselves and our high priest. . there was no perfection in their persons ; for they must offer , and lay their hands on the head of the sacrifice , confessing guiltinesse . . nor in their ministery , in which the high priest need offer for his own sinnes . . nor in all their consecration ; they could offer no sacrifice to wash away any sinne , their owne nor others ; onely they did point at the sacrifice of christ : but by his consecration he could offer himself a meritorious and sufficient sacrifice for the sinnes of his elect . thus is our high priest advanced above them all . the second of these sacrifices in the consecration of the high priest was to be a burnt offering or holocaust . the use of which was to signifie the dedication of himselfe and all that he had , to be purified by the spirit ( as by fire ) to the use of god in his service , as that holocaust was , verse , and . most things in this were common with the former . . the bloud must be sprinkled on the altar round about : signifying the full remission of sinnes purchased by the bloud of christ , and the communication of all his benefits , and the virtue of his whole passion to be aplyed to the whole church for sprinkling still betokens application . . the inwards and legs must be washed in water , vers . . signifying that christ should bring no unclean thing in his offering , but he should be absolute pure within and without ; in his mind , thoughts , affections , signified by the inwards ; and in his conversation , motions and walkings , signified by the legs . . the burning of the offering wholy , ver . . signified . . the ardent love of jesus christ ; who was all consumed as it were with the fire of love and zeale towards mankinde upon the crosse. . the bitternesse of his passion in his whole man , who was as it were consumed wholly with the fire of his fathers wrath due to the sinnes of man. . as the burnt-offering ascended up to heaven in fire : so jesus christ having offered himselfe a whole burnt offering ascended up into heaven , and so obtained an everlasting redemption for his church . from whence also he sends the fire of his spirit , as on the apostles , so on all beleevers in their measure , joh. . note from this sacrifice for the high priest ; that first he must offer the sinne-offering , and then the other sacrifices for consecration . this burnt-offering nor the others following could never have been acceptable , if the sinne-offering had not gone before , and sinne by it expiated . learne hence , that so long as we are in our sinnes , all our sacrifices and services are abominable . sinne unremoved lyes in the way of thy prayer . the blind man could say , god heares not sinners , joh. . . and david , if i have delight to sinne , god will not hear my prayer . sinne unrepented and unpardoned makes thee hatefull in the house of god ; thy hearing doth but more harden thee , the sacraments become poyson unto thee , for thou by thy sinne castest poyson into the lords cup , and so eatest and drinkest thy owne damnation . for applycation . let this be our wisedome , first to offer our sinne-offering . it is the lords own counsell , isai. . wash you , cleanse you , and then come and let us reason . and as our lord advised us in case of reconciliation with man , we must much more practice in case of our reconciliation with god. if thou hast brought thy gift to the altar , and thou remembrest that god hath ought against thee ; first reconcile thy selfe to god , and then to man , and so bring thy gift . there be two graces which we must bring before god in all our services in which we would find acceptance . the former of preparation ; that is , repentance which prepareth aright to the performance of good duties . the latter of disposition ; and that is faith , which disposeth the party aright in the whole carriage of them , for this purifieth the heart , exciteth the will , sees the weaknesse , seeks a cover , and finds acceptance . the third sacrifice in the consecration of the high priest was the peace-offering , or the eucharisticall sacrifice ; the use of which was , both that aaron should shew his thankfullnesse to god , who had advanced him to so high an office , as also to obtaine of god by prayer such high and excellent gifts as were needfull for the execution of the same : and this pointeth directly at jesus christ. . the bloud of this lamb was to be put on the lap of aarons eare , upon the thumb of his right hand , and on the great toe of his right foot . signifying , . that all the actions of christ , his hands , feet , and parts were red with his passion . psal. . . they pierced my hands and feet . the whole obedience of jesus christ to his father even to the death , called a piercing or boaring of the eare . . that it is christ who sanctifieth the eares , hands and feet of the priest and people . the eare to hear divine oracles , the priest must first learne then teach . the hands to work the actions of grace and holinesse . the feet to direct and lead into all holy motions and conversation , all must be washed by the bloud of christ , that we may be wholy clean . as both our saviour teacheth by the washing of the disciples feet , joh. . , . as also in peters request , lord not my feet onely , but my hands and head , joh. . . . a part of this sacrifice went to the priest , part to the offerer , signifying , that both priest and people have part and interest in the death of christ ; as also that christ did not onely deliver himselfe to death for us , as this ram , but also giveth himselfe to feed us to eternall life , joh. . . my flesh is meat indeed . . it must be heaved up before the lord , and shaken too and fro every way , vers . . signifying , . the lifting up and heaving of christ upon the crosse. . the heaving up of our hearts in thankfullnesse to god for so great benefits . . that the merits of christ our true sacrifice , and benefits of his death should , by the preaching and publication of the gospell , be spread abroad into all corners of the world , as that sacrifice was shaken every way , east , west , north , and south . . this sacrifice must alwaies be offered up with cakes of unleavened bread tempered with oyle , vers . . signifying , . the most perfect purity of christs life and doctrine without all leaven of sin . . that priest and people must in service to god lay aside all leaven of maliciousness . . the oyle notes the soft and loving kindness of god & jesus christ , chearing & suppling the conscience by the sweet meditation of it ; as also how joyfully & gladly we ought to serve the lord , and with cheerefullness present before him all the parts of his worship . note hence , as the eare , hands , and feet of the high priest must be touched with bloud before he attempt any part of his office ; so our care must be that all our parts , all our actions and affections be touched and purged with the bloud of christ. so david , psal. . . wash me throughly . reason . . because sinne hath defiled the whole man ; all his parts , all his actions , all within him , all without him . . this foulnesse sticks so fast , as it is no easie matter to be cleansed . nothing in the world can fetch out this soile but the bloud of christ. not all the water in the sea , nor all the holy water in the sea of rome can wash away one sinne . . all thou doest or performest depends upon the merit of this bloud , and dignity of this person and passion for acceptance . the knowledge of thy duty must be sprinkled with this bloud , for that is signified by the eare . the undertaking of duty , by the hand . the progresse and perseverance in it by the foot . all must be presented in him and by him , and find grace and acceptance . if i wash thee not , thou hast no part in me . qu. how may i know that the bloud of christ hath touched and purged me ? answ. . it is not enough that christs bloud be shed , but it must also be sprinkled . if thou contentest not thy selfe that christ hath died for all , but seest how necessary it is to apply it to thy self . . if thou hast an hand to lay hold on christs bloud and besprinkle thy self with it . a man washeth his face with his hand . this hand is faith , which takes up the bloud of christ , and applies it to ones selfe , as did paul , who dyed for me . . if it wash the whole man within and without , which no others bloud could do . the bloud of sacrifices under the law could not sanctisie the conscience , but onely the outside , heb. . . but this can and must purge the conscience from dead workes , verse . and under conscience is contained the whole inner man , purged by the merit of his satisfying bloud , and by his spirit renewing our nature . and for the outward man , . if thy right eare be touched , thou hast the hearing eare rightly to hear the word of god. thou hearest to learn ; for to harken is better than the fat of rammes . . if thy right hand be touched , that thou art an active christian , not an hearer onely of the word but a doer , and unto knowledge of the doctrine of faith joynest obedience of faith , thou keepest the faith working , as knowing that obedience is better than sacrifice , thou darest not doe what seemes good to thy self , or is right in thine owne eyes , but what is rightly ruled by gods word , for that is the right hand touched . . if thy right foot be touched that thou walkest in the right way with a right foot , not making crooked pathes to thy feet , but ordering thy conversation aright . and all this with right ends and affections , the feet of the soule laying aside all sinister ends and intentions in all thy obedience , and directing all to the honour of the true aaron and high priest jesus christ. . if thou findest the effects of christs bloud sprinkled . . pacification of conscience , for this bloud speakes better things than abels for us , and in us ; for us , to god by intercession : in us , by perswasion , that the lord looking on the bloud of christ , rests wholly in it as a full satisfaction for all our sinnes ; for this is the end of shedding , remission of sinnes , matth. . . therefore of sprinkling . . daily sanctification through this sprinkling , pet. . . for out of the side of christ issues water as well as bloud ; the one redeeming from condemnation , the other from vaine conversation , the one purgeth from the death of works , the other from dead workes themselves . the sprinkling of this bloud admits not security , or idleness , and carelessnesse ; nor suffers a man to sinne against this bloud by impenitency , unbeliefe , despising of grace , horrible swearing , and foul lusts . but makes the christian truely noble , as one now descended of the bloud of christ ; scorning the base and foule courses he formerly affected . find these markes , and comfort thy selfe , thou art sprinkled with christs bloud . thy whole course is sanctified ; all thy hearing , all thy obedience , be it never so weak in it self , be thy unworthinesse never so great , it shall be no barre to thine acceptance with god , for every thing sprinkled with this precious bloud is sweetned and accepted . sect. iii. iii. the third thing in the deputation of the priest to his office , is his apparrell , appointed by god , and called holy garments , glorious and beautifull ; farre differing from all other mens . and they signified , . the function to be glorious and excellent . . the fitnesse of their persons to that office . . the glory of the true high priest jesus christ , of whom aaron was but a figure . for all the glistering shew of these priestly garments set forth the more angelicall brightnesse of all the virtues which should shine in jesus christ. the priestly garments appointed by god were ten in number ; of which four belonged to the inferiour priests , exod. . , . . a linnen garment : which signified the white garment of christs righteousnesse and innocency ; which they were to appeare in before the lord , if they would be acceptable in their persons or duties . noting to us by the way , that every godly minister weares a white linnen garment , not woven and made by men , but by god ; not without him , but within him ; not a shaddow o● ceremony , but the substance and truth , to which all shadowes give place . nay there is no private man that is godly , but he must weare this white linnen garment , having put it on in the laver of regeneration : as gal. . . whosoever are baptized into christ , have put on christ. . a girdle , verse . which signifies constancy and stability in the truth , both in our high priest jesus christ , who was not a reed shaken , but a firme rock : as also in his members , who are commanded to stand fast , their loines girt with verity , ephes. . . hence followes , that the ministers word must not be yea and nay ; his course must be constantly gracious and watchfull . and for private christians , heb. . . be not carried about with divers & strange doctrines , for it is a good thing that the heart be stablished with grace . . a bonnet , verse . a symbole and signe to them of gods protection still covering them in their faithfull service : signifying to us the lords cover and faithful protection both over our head , and over his members for his sake . so as every faithfull minister hath a bonnet , christ carries him as a starre in his right hand , and covers him from the rage of satan and the world , else should he not stand a minute . and every faithfull member of christ is so covered as an haire cannot fall ( much lesse the head ) without the will of his heavnely father . . the breeches , verse . putting more comlinesse upon the uncomely parts . signifying to them and us , . what reverence we ought to use in the service of god ; farre remooving thence every uncomely thing . . shaddowing out the true and perfect holinesse , with which christs humanity was cloathed ; and not onely with that , but with the majesty of his deity , which highly graced and honoured the despised and fraile humanity , which had no forme nor beauty , isai. . . . not darkly representing that care and respect which our lord and saviour christ hath of his inferiour , base , and despised both ministers and members through the world . isai. . . feare not worme jacob ; i will helpe thee . to the high priest belonged six peculiar garments : first the ephod , verse . in which . the matter , it was not wooll or silk , but linne , which riseth out of the earth , ezech. . . signifying that holy flesh of christ which vailed his deity as a garment ; and that it was taken not from heaven , but from his mother on earth , as the matter of that garment grew immediately out of earth . . the forme it was a long white garment : signifying the long white garment of christs absolute righteousnesse ; white , innocent and unspotted ; and long , to cover all our nakednesse , without eecking and patching of merits . . the ornament of it . in ●it were set two onyx stones , and in them the names of the twelve tribes of israel engraven , which aaron carried upon his shoulders : signifying , . that the names of the godly are not lightly written , but fast engraven in the love and memory of christ , as those names were engraven in very hard stones . . that christ doth still carry his church on his shoulders ; lifting them up out of dust and misery , and bearing them upon the shoulders of his power and providence as on eagles wings , deut. . . or as the good shepheard brings home the sheep on his shoulders , luke . . according to his gracious promise , isai. . . i have made you ; i will also beare you , and i will carry you and deliver you . . the use of it . the high priest in this garment carried on his shoulders the names of israel into the sanctuary before god : so our high priest in the garment of his righteousnesse presents his church ( shadowed by the twelve tribes ) without spot or wrinckle or any such thing ; and carries into heaven on his shoulders , even into the true sanctuary not made with hands , those whose names are written in the book of life . . distinction . as the high priest carried the names in severall precious stones , and severally engraven : so our high priest takes speciall notice of every particular member of the church , neglects not the meanest , but knowes them by name , as the head can name every member of the body , and contemnes not the meanest . revl . . . the church of sard● had a few names , that is , godly persons so well known to christ as men by their names . . the property of it . it was not lawfull for any but aaron and the high priest to use this garment , nor might any imitate it , for it was the fall of gideons house , judg. . . . for making an ephod like that of the sanctuary . it is true there were ordinary ephods , holy garments common to inferior priests , as saul put to the sword fourscore and five priests that wore an ephod . sam. . . and used by the levits , as samuel very young ministred in an ephod , sam. . . and it may be there were some garments caled ephods which great men did weare , and no holy garment . as sam. . . david danced before the arke girt with a linnen ephod . but this ephod was peculiar to the high priest , and in no garment else might he present the names of the twelve tribes : signifying that no garment of righteousnesse may be expected or imitated , in which god can behold his church , but this of jesus christ. and whosoever seeks elsewhere , are abolished from christ to their destruction , gal. . , . oh the fearfull case of papists that seek to have their names written in another ephod of their own weaving and making ! the second garment peculiar no the high priest , was called the brest-plate of judgement , ver . . the most precious part of all his garments . i. in respect of the twelve costly and glistering stones which were set in four rowes according to the number of the tribes , ver . to the . in which . the shining of these stones signified the shining purity and innocency of jesus christ both in himselfe , and in his members . if they be pure as the sunne , faire as the moone , what is he ? . their price of great value and worth : signifying what a price the lord jesus valued his churth at . he counteth not believers as common and base stones , but more precious than his own life . how vile and despicable soever they seeme to men , and trodden under foot here below as common pebles ; yet jesus christ sets another price on them . . their place or situation . they are set in the pectorall , and aaron must carry them on his heart : fignifying that christ hath as much care of his church , as if it were enclosed in his heart ; le ts out his bloud to make room in his heart for them . . their number , twelve , according to all the tribes : noting that there is a room in the heart of christ for every one of the elect . none can anticipate or prevent other . with him is plentifull redemption . the former without the latter shall not be perfected , heb. . . . their order . they stand in four rowes in a comely quadrangle : signifying the comely order that christ hath stablished in the church : some in higher place , some in lower , some of one ranke and virtues , and some of another , as those stones , but all stand seemely and fitly . and this order we must maintaine , keepe our rankes as they did . . the figure . the four square , ver . . signifying the stability and firmenesse of the church , as a four square , turne it any way , is firme . satan and all deceivers shall not pick one stone out of christs pectorall . the gates of hell shall not prevaile against him that is fixed in that rocke and stone of israel . . their use . that aaron , who before bare the names of israel on his shoulders before the lord , might now bear them on his heart continually for a remembrance before the lord , when he goeth into the holy place , vers . . signifying , . the ardent love of jesus christ towards his church , who beares it not onely on his shoulders as a shepheard , nor onely in his armes as a nurse : but upon his heart , and in his heart , never to forget our good . if aaron may forget the names he carries upon his shoulders , he cannot the names upon his brest or heart , so cannot christ forget the church he hath taken into his heart . isai . . can a woman forget her childe , and not have compassion on the sonne of her womb ? though they should forget , yet will i not forget thee . . bearing of the names continually before the lord on his heart , signifieth the continuall mindfulnesse and intercession of jesus christ for his church in that heavenly sanctuary , heb. . . by vertue of which all our prayers get audience and acceptance . . the quantity . as all the names of israel were gathered into a narrow compasse : so jesus christ our mediator shall gather together into one , all the despersed sonnes of god : and present them before god as the most beautifull and precious parts of the world , joh. . . he shall make a short account in the earth , in comparison of the wicked who will take up more roome . ii. in respect of the urim and thummim which were put in the brest-plate of judgement , vers . . of which rabbi david a jew saith : it is unknown to us what these signifie . and what this precious monument was ( put by gods appointment into the fold of the pectorall ) no man living can tell . i take it to be no workmanship of man , but a sacred monument immediately received from god. but expresly they signified jesus christ , . in their names . . in their use . . their names , urim and thummin . urim signifieth lights in the plurall number . note that there were not lights and shining before in the pectorall by the many precious stones : but here is a glorious light shining above them all , to which their light is obscurity . plainly signifying jesus christ in whom are hid treasures of wisdome and knowledge , col. . . he is the light of the world , joh. . . which enlightneth every one that commeth into the world , joh. . . there are many lights , as stones and stars , in the world : but he is the sun , nay he is lights . with him is many-fold wisdome . and without him is nothing but darknesse , sinne , death , inner darknesse and utter , joh. . . thummim signifieth perfections . and to whom can this point us but unto christ ; in whom alone are all perfections of holinesse and graces . there is illumination in the twelve stones the church , but not any perfection ; there is some purity in the stones , but farre from perfection of it . in christ is perfection in all parts ; and from him alone we must expect our perfection . ii. the use of them was to receive by them answer from god when the high priest consulted with him , vers . . for when the priest asked counsell of god , god is said to answer by urim , that is , not by the colour of the stones , nor the changing of colour by brightnesse , blacknesse , or bloudinesse of them ( as some jewes ) but the lord answered by voice , numb . . . and therefore it is called the urim of judgement , not because it selfe gave judgement or decided causes ; but because the lord answered when the priest applyed the urim and thummim . this directly looked at christ , as to whom , . all secrets and mysteries are perfectly known . he is the lamb with seven eyes , which are the seven spirits of god : rev. . . onely worthy to open the booke , vers . . because of his abundant grace and wisedome , signified by the seven spirits . . who makes known and continually reveales to his church and members , as their need requires , whatsoever is meet for them to know , by such meanes as himselfe hath sanctified now although this was a great priviledge of the first temple ; and the second did want it , that they might not be kept from desire and expectation of the true urim and thummim : yet we in the new testament are farre beyond them . for as the oracle by urim was certaine for direction : so christ is the most perfect rule and direction shadowed by that . as the urim answered by voice : so christ by his word preached . as god spake then by urim to the priest : so now by his own sonne . heb. . . wouldest thou have god answer thee ? goe to the urim . . frequent his ordinance . god then answered , when the priest consulted . . pray for wisdome . if any man want wisdome , let him aske of god and it shall be given him , jam. . . . feare god , psal. . . the secret of the lord is with them that fear him . . follow and obey the voice . joh. . . if any love me and obey my commandements , i will love him , and reveale my self unto him . joh. . . if any man doe the will of god , he shall know the doctrine whether it be of god. the third peculiar garment of the high priest was the robe of the ephod , exod. . , . on the skirts of which were fastned , . the pomegranates of blue silke , and purple , and skarlet round about . this fruit hath a most pleasant smell , sweet in it selfe , and sweetning other things round about it ; and is full of precious juyce and liquor . . bells of gold between them round about , a golden bell and a pomegranate ; the use of which was , that his sound might he heard round about when he went into the sanctuary and holy of holies . the whole garment signified the righteousnesse of christs humane nature , which is . . most sweet it selfe , having a most pleasant savour as the pomegranate . . full of most precious juyce and vertue , to qualifie and abate the raging heat of gods displeasure , as the juyce of pomegranats doth allay the burning heat of an ague that would shake the body to pieces . . casts upon us a sweet savour being wrapped in it : for wee by nature , stinking in our sinnes and rottennesse , are loathsome to the lord ; but once covered with this mantle , we are a sweet savour to god ; who now speakes of us as isaac of iacob covered in his elder brothers garments : my sonne is as the savour of a field which the lord hath blessed , gen. . . . this garment hath a sweet sound , as of golden bells , which to hear were most delectable : because the garment of christs righteousnesse brings grace to us no otherwise than by the sound of the gospell . for faith , by which we put on christ , is wrought by hearing the sweet sound and golden bell of the gospell . whence some have thought , that by this part of the priests attire , is shadowed the propheticall office of christ. sweet is the proclamation of the gospel of peace . . the use . that by these bells the priests must be heard when he goeth into the sanctuary : signifying the power of christ our high priests perpetuall intercession ( being entred into the sanctuary of heaven ) for his elect and chosen . the fourth peculiar garment was the miter or bonnet upon his head , vers . . . made of blew silke and fine linnen , vers . . like ( as it seemes ) to an halfe coronet . . beautified with a golden plate , on which was written : holinesse to the lord. . the use . aaron must ever have it on his forehead while he beares the iniquity of their offerings , to make the people acceptable before the lord , verse . first , the miter and crowne on the priests head signified , . the deity of christ our head , which as a crown or circle wants beginning and end . . the kingly office of christ , with all that honour and crown of glory set on the head of our redeemer , to whom all power is given in heaven and in earth . and according to his power is his name ; for god hath exalted him and given him a name above all names , phil. . . his stile is not onely king of saints , revel . . . but king of kings , and lord of lords , chap. . . secondly , the golden plate in which was written , holiness to the lord , did not onely distinguish it from the miters of the ordinary priests , which wanted such a plate : but specially typified jesus christ our head , in whom was most conspicuous ( as in a mans forehead ) a most divine and perfect holinesse purer than the gold of that plate . who was not holy onely , as other sanctified persons , but holinesse it selfe . holinesse in his person , holinesse in his nature , holinesse in all his actions and passions ; holinesse in the fountaine and originall , whence all streames of holinesse issue forth to his elect members . so joh. . . i sanctifie my selfe that they may be sanctified . never was there so pure a plate , such shining holinesse , so deeply ingraved as nothing can raze it out for ever . thirdly , the use was significant ; that as the high priest , having on this plate with this inscription , got the iniquities of the people pardoned , which he bare before the lord : so our high priest jesus christ , presenting before his father , his most absolute holinesse , gets a pardon for all our sinnes , which he beares upon him selfe . and as their sinnes were pardoned in respect of the high priest , who represented christ : so both theirs and ours are indeed and truth pardoned , for the true and eternall high priest , who is christ himselfe . the . peculiar garment was the embroydered coat of fine linnen , vers . . which was a beautiful , costly and large garment , reaching down to his feet , covering most of his boby ; curiously wrought with most precious matter and cunning workmanship : which noted the dignity of the person , and office of the high priest. for in old time long white garments appertained to men of high place , and excellent in wisedome : as in iosephs advancement , gen. . . he was clothed with white fine linnen , when he was to be viceroy , and next in authority to the king. see ester . . how mordecai was apparelled by the kings command . this garment was most proper to our high priest of the new testament jesus christ ; who is by it described , rev. . . clothed with a robe down to his feet . noting , . the excellency of his person ; who is prince of peace , isa. . for so , long white garments ever betokened peace , both within the church and without . . that he excelled in wisedome and counsell , being the great counseller , and the spirit of counsell and understanding resting in his breast , isai. . . for to such also these garments belonged , dan. . , . . the lovely and beautifull connexion and conjunction of his propheticall , priestly , and princely officers ; sincerely and perfectly fulfilling them , and appearing before god in them as in a most costly embroydered garment consisting of many pieces , and many colours fitly couched and layd together . and this grament he ware not onely in earth ( as the priests did ) but now after his ascension he continues to performe the offices of the high priest for his church : in the same embroydered garment presenting before god the merit of his onely sacrifice , and making intercession to the father for it . the sixth garment is the girdle of needleworke , ver . . of diverse matter , linnen , blue silke , purple and scarlet , and of divers colours , chap. . . the use of it was to fasten the priests garments unto him , that they might not hang loose upon him in his ministration ; and specially points out unto us our high priest jesus christ described after his ascension , revel . . . to be girded about the paps with a golden girdle . noting in christ four things . . the truth and constancy in accomplishing all the gracious promises of the gospell ; seeing our high priest is girt about with the girdle of verity . . his justice , integrity , pure and uncorrupt judgement as gold . isai. . . iustice shall be the girdle of his loynes , and faithfulnesse the girdle of his reines . . his readinesse to do the office of a mediatour . girding of the attire hath ever been a signe of readinesse , and diligence in businesse undertaken . so luke . . let your loines be girded about . . his mindfulnesse and care in performing his office . for as not girding is a sign of carelessenesse and negligence : so girding of care and industry . so our lord and high priest never carelessely cast off any poor and penitent sinner : but in the dayes of his flesh minded their misery ; and now in heaven keeps on his girdle , casts not off the care of his church , but perpetually accomplisheth whatsoever is needfull for her salvation . sect. iv. i. in the garments , some things necessary for ministers , some things for the people . . all about the priest must be gold , silver , pretious stones , curious colours ; signifying , that no vile or base thing must be in the ministers cariage or behaviour . but as the priests costly garments covered the frailty of their bodies , and graced them in their office : so the graces of their minds must not onely hide their weakness , but adorne and beautifie them for the honour and prosperity of their function . and the rather , because this corrupt age is bent to disgrace this holy profession , care shall be had both of keeping out , and thrusting out vile persons . and those who are in this calling should labour to shine in godlinesse and vertue ; which is the onely apparell that will draw the eyes of good men to reverence them . ii. as the priests had variety of holy garments : so every minister must be clothed and adorned with many graces . if every sheep of christs fold must adde to his graces , much more the pastor of the flock . if every child of god , much more the father in the faith begetting others to god. he is not onely a disciple of christ , but an instructer of others . he must therefore be stored , . with variety of knowledge to bring forth things new and old . . variety of ministeriall gifts , to instruct , exhort , reprove , correct . tim. . . . variety of saving graces , to be an example in word , conversation , in love , in spirit , in faith , in purenesse . tim. . . . variety of externall and civill vertues . tim . . to the . and tit. . . more gifts are expected in the builders of the house than in any stone of it . iii. as the priest must carry on his breast urim and thummim : so must every christian and evangelicall minister ; in whom are required graces ministeriall and personall . the former , that he may shine before the congregation in the light and purity of wholsome doctrine . the latter , that he may shine in integrity and perfection of manners and conversation , so farre as humane frailety will suffer . the urim must enable him to divide aright , and furnish him with wholesome precepts . the thummim must fit him to walke aright , and to go forward in holy practise . the lights of the world must give light both wayes . deut. . . let thy urim and thummim be on the man of thy mercy . mal. . . the law of truth was in his mouth , and he walked in truth and equity and tim. . the apostles canon is , that every timothy should be a type of beleevers in doctrine and upright conversation . i would all ours might be found such types . then should not so many parishes have lampes without light , mi isters without the light of saving knowledge , and integrity of conversation . iv. as the high priest must carry on his forehead the plate of gold in which was written , holinesse to the lord : so the ministers of the new testament must labour for speciall holinesse . if every mean servant in the house must be holy , much more the steward of the houshold . and if every private christian must follow holinesse , without which no man shall see god , heb. . . much more the ministers . they that carry the vessels of the lord must be holy . alas , how afraid are many of this plate , for spoiling of their preferment ? it was a chiefe grace of the chiefe minister of the old testament : with us a chiefe disgrace ; and too much purity to carry holinesse in our profession . we can put on this plate in the pulpit , and suppose it fit for the temple , but in our private houses cast it aside . v. as the priests must have in their skirts both bells and pomegranates : so must every evangelicall minister . . the bells allow them not to be dumbe dogs , isai. . . but the sound of the law and gospel must clearly sound in their mouthes to be heard afarre off . . these bells must be of gold , to put ministers in minde that their doctrine be pure ; not corrupt , not savouring of popery , liberty , or selfe-respect . . they must never come into the congregation without these bells ; for ministers must still be furnished with some sound matter of instruction and edification . how is it then that many come into the congregation and never bring bells ? many are afraid least the sound of their bells should be heard too much , and that it would disgrace them to be counted diligent preachers ? and many s●orne others that their bells sound so often ? . to the bells ministers must joyne pomegranates : with the wholsome word joyne good workes and holy life . he carries the bell , a minister whose life is agreeable with holy doctrine . matth. . . he that keepeth the commandements , and teacheth others so to do , shall be great in the kingdome of god. john baptist had , both bells ( being a burning light in himself ) and pomegranates ; being a shining light unto others . and as the pomegranates smelled sweet : so must ministers labour to leave a sweet smell behind them every where . their conversation must not savour of lightnesse , pride , ambition , covetousnesse , contention , prophanenesse , &c. vi. as the priest must have the tribes be graven on his breast : so must the minister his flock committed to him ; who must be deare to him , and taken up into his heart . and hearty love would force them to feed the flock , in season , out of season , and set forward their salvation and instruction ; and seek them , not theirs . in that we ministers are christians , we are so for our selves ; but in that we are ministers of christ , we are so for you . some wholly forget the second , and i wish not the first too . who may rather say : in that we are worldlings ( rather than christians ) we are so for our selves . their flockes are slightly engraven in their hearts vii . as the priests had these garments girded unto them : so must ministers gird fast unto them these garments ; for these garments differ somewhat from theirs . they might put off their garments when they came out of the holy place : but ministers of the gospell may not put off theirs when they come out of the church ; no nor when they goe to bed , nor about any businesse ; they must never come off . many are so dissolute and ungirt , and these garments are so loose on them , as they give just occasion to the people to say ; that they be good onely in the pulpit ; and so their people learn of them to be good onely in the church . we must girt our graces fast to us . this is the onely ministerial apparrel appointed by god. sect. v. now for the people of god : i. these garments were never changed . though the high priest dyed , yet his apparrel remained and was put upon the next . this teacheth us that we all have but one high priest , whose robes we must put on , which are lasting and never worn out . for . there was but one mediator between god and man while aaron lived ; a type of that our mediator between god & man jesus christ. . there were garments but for one , although they passed from one to another as that priesthood did : so no other robe save of this one and onely true and high priest must be presented before god ; no robe of our own workes or merits ; no robe made or woven by men or creatures ; not by popes , saints living or dead , or angels . we must never change this garment ; nor abide to see any challenge it but the high priest our lord jesus . and hence for ever detest the wicked and abominable masse , with those sacrilegious priests , who usurpe these garments of jesus christ , and tell us they offer propitiatory sacrifices for the sinnes of the quick and dead . the theeves that spoiled christ of his garments , and divided them among themselves , did him no such despite as these theeves do , who rob him and disrobe him of all his glory . ii. every christian is made a priest unto god by participation , rev. . . but not legall and externall ; for they were dated by the priesthood of christ : but evangelicall ; improper , and spirituall . neither to offer reall , and externall sensible sacrifices , which all had end by christs onely sacrifice upon the crosse : but spirituall sacrifices ; such as , calves of the lips , heb. . . the sacrifice of a broken heart . psal. . . of almes , with which god is well pleased . heb. . . of mortification rom. . . and of good works and duties of all sorts . of prayer , psal. . . now before any of these sacrifices can finde acceptance we must all put on holy and spirituall garments . never was any priest or performance pleasing without his garments ; the use of which was to cover and adorne . quest. what garments must we put on ? answ. jacob before he could get his fathers blessing must put on his elder brothers garment , gen. . . so must we put on the lord jesus christ. rom. . . quest. how ? answ. put on whole christ , as the priest all his garments . . by making him our own ; we must weare our own garments . speciall faith unites to christ , and marrieth us to him , that he is ours , and we his . . cover thy selfe with the sacrifice of his death . adam having sinned covered his nakednesse with skins of dead beasts : signifying that all his sinfull posterity must cover themselves with the sacrifice of christ dead ; the righteousnesse and perfection of which , is the linnen ephod in which thou being wrapped , must offer up thy sacrifice . . array thy selfe with his virtues , to adorne and deck thee . this is the broydered coat which thou must weare , of manifold virtues and graces ; which as jewels and ornaments must shine in thy life , as the many glistering stones did in the brestplate . so the apostle , ephes. . . put on the new man created after god in righteousness and holinesse . . put on christ by christian profession . our apparrell is seen , and makes us known to others . servants make themselves known by the cloth they weare whose they are . the priest must put on the plate on his forehead , and we are commanded to carry the name of god and the lamb on our foreheads , rev. . . that men may never see our faces but therein read the holinesse and innocency of our conversation . . put on the girdle , have thy loines girded . luke . . stand in a readinesse . . to all duties of christianity . . to all acceptable sacrifices of faith , repentance , prayer , praises , obedience . . to offer up our selves by life or death to the glory and praise of god. we had need be thus begirt , that we may stand to the confession and profession of the truth , not knowing when or what trialls will come ; besides that the world , nor pleasure , nor lusts , seldome find us unprepared . and can he be a good subject who is alwaies unprepared for his princes service ; but ever ready to serve his enemys . iii. from the being arrayed with these garments , the poore members of the church have a ground of much comfort ; in respect , . of their head so arrayed . . of themselves , and in respect of themselves considering those garments . . in the generall . . in the particulars . first in respect of our high priest jesus christ thus gloriously arrayed . . in the ephod we see his mighty power , who carries his church upon his shoulders of power and protection . alas ! where should we lie if our lord did not lift us up , and beare us up ? but now we never need to discourage our selves , by casting what shall become of the church or religion , if such and such projects prevaile , for so long as we are on christs shoulders , we are safe . . in the pectoral behold the ardent & surpassing love of jesus christ to his church for as he carries us on his shoulders by his power : so he carries our names on his heart by his love . this our true high priest cannot forget his saints when he seems to turne his back on them , but still hath their names before his eye . and this is the happinesse of the church , in which she may well rest her selfe ; that ( according to her prayer cant. . . ) christ setteth her as a seale on his heart , and as a signet on his arme . how is it possible to forget that which is sealed on the heart ? how can the eye look off the signet on the arme ? for a signet , because it is most precious , is most carefully kept ; and being upon the arme of christ , what arme can pull us off from him ? object . oh that i might know my happinesse to be set on christs heart ! sol. if thou wouldest be set as a signet on the lords arme , become the lords servant , and be faithfull in this service , see hag. . . o zerubbabel my servant , i will set thee as a signet . . in his miter we see our high priest crowned with honour and glory above all men and angels . and all the church must say ( as psal. . . ) on him let his crown flourish . and if the dignity of the head be the honour of the members , and the power of the head the safety of the members : then from hence we have no small consolation . . in his plate we see holinesse engraven on his forehead , that all our senses and thoughts must be fixed in the forehead of our onely high priest , from whom all holinesse floweth to his church . oh what matter of joy is it to see , that we ( in our selves so foule every way , in our nature , in our course , and shut out of heaven where no uncleane thing commeth ) have in him a fountaine of holinesse set open for us ! for he is made to us of god wisedome , sanctification , &c secondly , in respect of themselves ( by meanes of jesus christ ) the members of the church thus arrayed enjoy sure and stable consolation . for , . in generall they all afford us this comfort , that through christ our high priest we are beautifull and glorious , yea , our beauty is made perfect through his beauty . psal. . . the queen stands in most royall and costly garments . never had salomons queen in all her royalty such sweet perfumed and precious garments , as hath the spouse of our true salomon . for , . those were provided by salomon : kings daughters in thy precious garments : but these provided by christ out of his wardrobe ; and will not endure any other garment or ornament brought or procured elsewhere . . those were materiall , gold , silver , and precious stuffe out of earth : but ours are spirituall and heavenly . what the glorious robes of the church are , see isa. . . i will greatly rejoyce in the lord ; for he hath clothed me with garments of salvation , and covered me with a robe of righteousnesse , and decked me as a bride with jewels . what is gold , silver , silk , pearles ; to righteousnesse , holynesse , life , immortality and glory ? . those were corruptible and soon cast off : but these never weare nor teare . for all the sonnes and daughters of god are clad with incorruption and immortality , and are heires of eternity . now it were no small comfort that we , being so naked and foule , wallowing in our bloud and filthinesse , or covered with filthy clouts and raggs of sinne , and the apparel of death , should have these taken away , zach. . . but to be thus arrayed & covered , yea , decked and adorned with such beauty and glory , is more cause of joy and comfort . ii. in their parts they assure our happinesse , and seale up our comfort : i. the pectorall shewes how god esteemes of believers ; that they are the precious parts of the earth , signified by the twelve pretious stones . . for price . a great summe of money will not buy one of these precious stones . for we are not redeemed with gold , silver , or corruptible things ; but with precious bloud . he must be some great king that must buy an union ; but he must be the great god that can purchase one of these precious stones , acts . . for shining and beauty . if a man were clothed with the sunne , he must needs shine gloriously . the meanest beleever is clothed with the sunne , revel . . . and shineth in the firmament of the church with the beames of christs righteousnesse as the sunne in his strength . . for hidden virtues and secret operation . the godly have not a shine and shew , but the true substance of many virtues and graces secretly layd up in their hearts , and working mightily in them : the stones out of common quarries , that is , common men , have not such things . . for rarenesse . it is an hard thing to find a godly man , these are rarer than most pretious stones . elias could not see one in the world besides himselfe , though there were many . . for their estimation , and the reckoning of them with god and good men . although the world out of ignorance and malice scorne this pearle , and as swine tread them under foot ; yet the jeweller knowes them ; our high priest placeth them upon his breast . and a wise merchant knowes that a pearle troden under foot is a pearle : and in it selfe , a pearle lying in the quarry or sands unknown , or trampled in the dirt or myre , is as good as when it is taken out . thou that art an enemy to good men , . see how farre thou art from gods judgement . . if thou knewest their worth , where now thou tramplest them , thou wouldest take them into thy heart . . one day thou shalt desire their glory , but too late . ii. the robe of the ephod hath comfort for the poor despised members of christ , whose estate is figured by the pomegranates . which , . in themselves have no great beauty without , or on the outside . . their place is below , and they hang in the skirt of the garment : but within , . they carry the colour of bloud , are washed in the bloud of christ. . they are full of excellent juyce and liquor , of grace and piety . . they cast a sweet smell from them , and leave a pleasant savour behind them : and therefore christ fastens them to himselfe inseparably , as the pomegranates were fastened to the high priests garment . be thou a fruitfull christian , no matter what place thou art in , or in what account among men : our high priest hath use of thee , and must not go into the sanctuary of heaven without thee , though thou hangest in the skirts of his garment . iii. the miter or crown of our high priest assureth us , that we by his anointing shall attaine the like crown . for he hath trodden all our enemies , not onely under his feet , but under ours also , rom. . . let us not cast down our hopes and hearts ; our high priest is stronger than all the enemies that can rise up against the church . and we may couragiously combate against sinne , errours , hereticks , being sure of victory through the crown and miter of jesus christ. this miter of christ shall fetch down the miter of antichrist for us . this crown of our high priest shall shake down his tripple crown , and hath already blasted him . and though these babylonians begin to wriggle , as a snake deadly wounded , with hope to raigne in these churches as sometime they did ; and for the sinnes of the land , they may recover power by their craftinesse to surprize some ignorant , silly , and unstable persons : yet shall they prevaile against none whose names are written in the book of life ; but by the power of our captaine we shall tread down both satans and antichrists kingdome , and prevaile against all that riseth up against the power of christ. sect. vi. priests , types in the execution of their office. having declared how the high priest , and priests of the old testament resembled our high priest of the new testament , jesus christ , in respect of his solemne inauguration and investure into his office : now we are to shew how he farther typified our lord in respect of his administration and execution of it . many are the speciall lawes which the lord gave to the priests concerning their careful carriage of themselves above others , and these may be reduced to two heads . . as concerning their common actions . . as concerning their actions ministeriall . concerning his common actions , he was prohibited diverse things which were lawfull in other men . i will mention three . i. the priests must keep an holy abstinence from wine and strong drink , for the time they entered into the tabernacle , levit. . . a law was made for all the priests , upon occasion of nadabs and abihues punishment ; who being ( as it seems ) drunk , offered strange fire , and were burnt by fire before the lord. and the lord gives a reason of this law : least their mindes or sences might be distracted or disturbed , so as they could not rightly discerne or execute the thing pertaining to god , and things pertaining to men , heb. . the use of the law was : . typicall , shadowing out the most holy and sober course of our high priest jesus christ , who was never unready or unfit for any part of his office , but in all perfection of judgement and understanding faithfully performed and fulfilled all righteousnesse . . perpetuall , carrying in it a perpetual equity for all christian pastors , and ministers , who must use such creatures and liberties sparingly , as they help their naturall infirmities by them , and help themselves forward in the exercise of prayer , study , preaching , and other ministeriall duties ; but not to dull , or to make themselves grosse or distempered by them . and hence is the same law repeated in the new testament , tit. . . a minister must not be a lover of wine : not inhibiting all use of wine and strong drink in case of necessity ; as in griefe of heart , or for healths sake , prove . . . timothy may drink a little , tim. . . yea , and for honest delight at feasts and marriages may be a more liberall use of wine , as joh. . where christ himselfe was present . but he may not be a quaffer , or wine-bibber , one that sits at the wine or pot , swilling in wine or strong drink ; because this is as great an hinderance to the faithfull performance of ministeriall duties , as may be . for , . it troubles the understanding , hos. . . wine takes away the heart : it disturbes the memory ; prov. . . least he drink and forget the decree , and change the judgement , not being able to discerne between clean and unclean . . it disables and withdrawes a minister from all his duties . while he sits at the wine or strong drink , how can he sit at his study ? how can he attend to reading , meditation , to exhortation or doctrine ? how can he but be disturbed from ardency of prayer ? or how dare he ( if he could ) pray ; how can he keep watch with god , or over his people , or over himselfe ? . it disables the duties themselves , suppose them done never so well ; seeing by this vice he hath made himselfe and his calling so contemptible . what authority can an oracle have in a drunken mans mouth , which cannot but use to speake leud things ? prov. . . . how can such a mans course but wage open warre with holy doctrine ? he must needs shake hands with as base and wicked company , as a countrey yeelds ; and give his hand to scorners , hos. . . wine is a mocker , and acquaints a man with mockers of god , and of all good things , and all good men . he must needs be an enemy to all that are not of his own straine ; to all that call men to sobriety and temperate courses , and scorne them as too pure and precise . hence shall a godly carefull preacher have all such ministers in a country at warre with him . a man being once warmed with strong drinke , how many things break from him in his speeches , in his actions , unseemly , unsavoury , and disgracefull to his profession ? these things being so , we cannot but lament that this sinne is so much crept into the ministery , even in all parts of the christian world . alas that the stewards of gods house should sit with drunkards , and drinke , and be drunken , luke . . drunkennesse was wont to fly the light , they use to be drunk in the night ; and should the lights themselves be drunkards or associates with them , and in the light ? ii. a second law for the common actions of the priests concerneth their mariage . god doth not forbid any priest in the old testament mariage , but onely orders it for the holy , modest and grave cariage of it in this sort of men above all other . and therefore the law of god forbids his mariage with three sorts of women , levit. . . . he must not marry a widow , least , . she might prove with child , and bring in a strange seed into the priesthood , provided against ver . . . least setled stoutnesse , or evill disposition should hinder her fintesse for him , who must not be disgraced in one so neare him . . he must not marry a divorced woman , that hath been put away from her husband , because it may be presumed she was put away for her misbehaviour , or bad carriage towards her former husband . . he must not marry one defiled neither voluntarily or violently ; such a blot must not lie on his wife , least his function be disgraced . but the law allowes him onely two sorts of women to marry . . a maid , or virgin , vers . . because she may be more easily guided and ruled , and wonne to frame her selfe to duty and obedience ; and she must be of his own tribe or stock , both for the credit of her parentage , and for the certaine knowledge of her education and manners before he tooke her to himselfe . . the widdow of a priest , ezech. . . for it is presumed that such a one hath been already trained to modesty , to sobriety , to a chast and sweet behaviour beseeming the wife of a priest. this law is both ceremoniall and significative , as also hath in it a perpetuall truth and equity . in the former use it hath an eye unto christs mariage with his wife the church . our high priest marieth not any harlot , or polluted synagogue , defiled with idolatry , which is spirituall fornination , and going an whoring from god , doting upon idols , merits , other mediators : neither with a divourced woman , such as is the synagogue of the jewes , as now they are in the east , and the synagogues of satan and antichrist , as now they are in the west , since their tridentine apostasie and anathematizing the doctrine of christ ; to both whom god hath given a bill of divorce . christ our high priest is not married to either , howsoever the church of rome pretends a marriage with him , and shew us their baptisme , and lords supper as the ring and confirmation of their marriage . but we know it will neither make her an honest woman , nor prove her now a lawfull wife to shew her marriage ring , who having plaid false with her husband , is now long since divourced from him . jesus christ marrieth a virgin chast and undefiled , that is , holy and unspotted by imputation of his own righteousnesse , and washed by water through the word , eph. . . he marrieth her of his own tribe : for as the first adam must not marry a wife but of his own flesh , and out of his own side : so the second adam marrieth a wife issuing out of his own side , flesh of his own flesh , and bone of his bone . and he will take to himselfe againe the high priests widdow , the people of the jewes , and marry them into one body with the gentiles . so much for the signification . now the perpetuall equity of this law bindes the ministers of the new testament ; who are not prohibited marriage by the scripture , no more than the priests of the old testament : but for the honour & credit of this office & function care must be had , that their wives especially be honest , sober , free from scandal , and framed to the rules of the apostle for ministers wives , & for the preventing a number of scandals that else may arise within , and lye upon his family . this care being had , they being married shall be as holy and honourable in their function as the priests of the old testament : who being married , were said to have the crown of god upon their heads , and to offer the bread of god , and to be after a speciall manner , holy . but how detestable is that filthy whore of rome , whose filthy virgin priests hate marriage but not lust ; refuse gods owne ordinance , and honest wives of their owne , and like fed horses neigh after their neighbours wives , and cover the countrey with a bastardly brood ; and hold in their doctrine , better they should have a hundred concubines than one married wife , and in their practise adjudged married ministers to death , but adulterous priests to a light penance , and that bought out with a trifle or word of a friend . one story is memorable out of the book of the acts of the romane bishops : when the kings visiters in england , in the yeare . visited the abbyes , they found in some of their styes , rather than religious houses , five , in some ten , in some twenty sodomites and adulterers , of which some kept five , some seven , some twenty harlots . so gregory the first , enjoyning single life to the clergy , sent for fish to his ponds , and had six thousand heads ; whereupon ( sighing ) he said , it is better to marry , than to burn . bede denies the story , although of huldericus bishop of augusta to pope nicholas . iii. a third law for common actions . he must be very moderate in mourning for the dead . levit. . , . the ordinary priest must mourne , onely for his mother , father , sonne , daughter , brother , or his sister ( if a maid ) because she was yet in the house and family ; but without the family he might not lament for any , no not for the prince , verse . qu. might he not mourne for his wife ? for some think not , because she is not named , neither in that law , nor in the repetition of it , ezech. . . answ. i think he might : but the wife is not named , because , . she is one with himselfe , . if for our daughter and sister , much more for wife which is nearer . . the prophet ezechiel was charged not to mourne for his wife , being a prophet and priest , ezech. . . which seems an exception from the ordinary manner . but for the high priest , levit. . . he might not mourne for any of them named , neither in ( likelyhood ) for his wife ; nor uncover his head ; nor rent his clothes , nor go to any dead body , nor go out of the sanctuary , for the crown of the anoynting oyle of his god is upon his head . this law had in it both ceremony , and perpetuity in substance of it . in the ceremony ▪ the priest might not mourn for the dead , . because mourning for the dead was counted a legall uncleannesse . vers . . . the oyle of holy ointment was upon his head , being oyle of gladnesse . . they must be contrary to the foolish manner and fashion of the priests and people of the gentiles , who were so passionate and excessive in their affected and sometimes forced mourning , as they fell into indecent and unlimited behaviours . . the priest , and especially the high priest , was to be a type of eternity , and therefore must shew no such sign of weaknesse and corruption , as weeping is . hence it is , that we read not of the death of an high priest , but ever before his death another was appointed and installed . so before aaron dyed , eleazer was installed ; and before his death was phinias , numb . . . hence it is that we read not of their raignes and times , and how long or how short any of them lived , as of the judges and kings ; which closely noteth and implyeth unto us , that they were types of eternity and immortality . in the ceremony this law had a speciall ayme and respect to jesus christ our high priest , in whom was no blot , no spot , or morall pollution , as that high priest most carefully was restrained from every legall pollution . he wept indeed sundry times for the dead , as lazarus , &c. because he was to abolish the legall ceremonies , and this among other . it being in him sufficient that most perfectly he preserved himselfe from morall pollution : in which sence he never uncovered his head , that is , was never so weak or inglorious by passion , but that he ever maintained union with his father , and abode the powerfull head of his church . neither did he rent his garments , that is , his holy flesh baked as it were in the oven of afflictions , extended and rent on the crosse , cast aside in the grave , was never rent off from his divinity , but was ever from the first moment of hypostaticall union , present with it , and shall be for all eternity . he never goes out of the sanctuary to mourne for the dead , for the crown and oyle of god is upon him . for as in his life he ( being mosth oly ) was not subiect to be quite subdued in the house of death : so now after his resurrection he hath attained all excellency of glory and happinesse , free from all misery and sorrow , never to be interrupted any more by any griefe or adversary power . the crowne of god is set upon his head for ever , revel . . , . the perpetuity and substance of this law concernes both ministers and people . . to teach both the one and the other not to grow into excesse of sorrow or passion , but to be examples of gravity , moderation , and well wielding of affections ; and to be patterns of patience and holy obedience in suffering extream adversities , as well as in the actions and exercise of practick virtues . . to give testimony of their hope and assurance of the happy resurrection of their friends , for whom they must not sorrow as men without hope , thes. . . . to shew that no occasion or naturall affection , no not the nearest and greatest change befalling their outward estate might distract them from their charge and duty ; or so disquiet ▪ the peaceable tranquility of their mindes , as any part might be hindered for matter or manner . and therefore in this case our saviour ( confirming the perpetuall equity of this law ) saith , let the dead bury their dead , follow thou me , mat. . . and the lord is so strict in this case ( levit. . . ) that when aarons sonnes were so strangely slaine before his face , he must not mourne nor stir a foot out of his ministery , least he dye , and therefore the text saith : aaron held his peace , vers . . so no outward respect of duty to friends must call us from duty to god. object . if the priest must not weep , how could they seriously repent of their sins ? answ. the priest must not weep for any temporal losses , nor for personall losses ; and in naturall regards he must be impassionate : but for his sinnes he might . jeremy a prophet and priest wisheth his head a fountaine of tears , jer. . . the high priest must weep for his own and the peoples sinnes in the day of expiation , and if he weep not , he must die . so joel . . . all the priests must howle , and cry , and weep between the porch and the altar . christ wept often , and all for sinne : as , for lazarus , on the crosse over jerusalem . whence we note : . that the proper cause of mourning , is sinne . he that must not shed a teare for any other cause in the world , must shed teares for his sinne upon paine of death . oh that they would think of this that glory in their sinne ! . let us so order our affections , as that our principall mourning may be for our sinnes ; and bind up our affections for outward and naturall losses and crosses , so as we may have them loosed in spirituall . this law tells us , that sorrow for our onely sonne or brother , or the deare wife that lieth in our bosome , ought to be no sorrow in comparison of sorrow for sinne . which , . separates from god : makes christ absent and stand aloofe : . grieves the the spirit , and makes him heavy towards us : . separates soule from body , yea , ( without repentance ) soule and body from heaven and happinesse . let us , who have been excessive in worldly sorrow , turne the streame against our sinnes ; and in all crosses set our heaviness rather upon some sinne in our selves , which might cause the crosse , than on the crosse it selfe . sect. vii . now it followeth that we shew how the priests figured christ in their ministeriall actions . of these kinds of actions some were common to inferiour priests , some proper to the high priest. i. common actions were six . . the priests must kill the sacrifices and none but he : signifying jesus christ his voluntary action in laying downe his life for beleevers ; none could take away his life from him . and he was to be as well the priest as the sacrifice ; joh. . . i have power to lay down my life . . the priest offered the bloud of the sacrifices to god , and sprinkled it on the altar ; for they were ordained for men in things of god , to offer gifts and sacrifices for sinnes . heb . . no man might offer his owne sacrifice , but he must bring it to the priest , levit. . . there was no comming to god , but by the priest : figuring out jesus christ who offers up himselfe a sacrifice for the sinnes of the world upon the altar of his deity , which gives both vertue and merit unto it . no other can offer to god bloudy or unbloudy sacrifice upon this altar , but himselfe . joh. . . i sanctifie my selfe for them : even as the altar sanctifieth the gift . . the priests prepared the body of the sacrifice ( lev. . . ) fleyed it , divided it into severall parts , washed the intrailles , put fire unto the burnt offering , consumed the fat , cast the filth and dung into the place of ashes : sgnifying , that christ himselfe alone did the whole worke of redemption . he suffered the heat of gods wrath and justice ; he puts away all our filth , and covers it in his owne ashes ; he burnes up our fat , that is , the senselessenesse of our sinne , and all that savoureth of the flesh , by the fire of his spirit ; and inwardly purgeth and wholy washeth us in the fountaine of his own bloud . . the priest must teach the people ; his lipps must preserve knowledge , mal. . . and the people must depend on his mouth : signifying the action of this great teacher of the church , who brought to us from the bosome of his father the whole counsell of god concerning the redemption of mankind ; which could never have , entered into the heart of man , but by the teaching of this great prophet , deut. . . he hath the learned tongue , and grace is powred into his lippes . he therefore having the words of eternall life , we must depend on him and hear him . . the priest must pray for the people , and blesse them . a forme of blessing is prescribed for aaron and his sonnes , laying their hands on the childeren of israel : fignifying the strong prayers and intercessions of jesus christ for his church , who was heard in all things , hebr. . . as himselfe witnesseth , joh. . . father , i know thou hearest me alwaies : and accomplished not onely in his holy intercession upon earth , and now in heaven : but manifestly in that blessing of his disciples by laying his hands upon them , which was his last action upon earth , luke . . . the priests were to preserve the oyle for lights and the incense , and for the daily meat-offering , and the anointing oyle . and the over-sight of the whole tabernacle , and all in the sanctuary , and all the instruments belonged to their care for the safety in moving , carrying , standing , &c. signifying jesus christ the preserver of all grace in his church . he onely watcheth for the safety of his church , for the upholding of his holy ministery , and all holy constitutions which else would quickly be broken up . he plants the ministery , and he removes it at his pleasure . he hath the seven stars in his right hand . he is the great arch-bishop of soules to the whole church , and no other in this kind but he . so much of common actions ministeriall . ii. actions more peculiar to the high priest were , . daily . . weekly . . yearly . . continually . i. he must daily , . dresse the holy lamps and lights morning and evening before the lord , lev : . , . to preserve the lights from going out . shadowing christ the true light , by whom the light of true doctrine must ever shine in the church , and never go out ; by which the true believers shall be delivered from darknesse and death . this was formerly figured by goshen , there was light when three days darknesse was over all egypt . and this was figured by the pillar of fire that never failed till they came to canaan . . he must daily burne incense before the lord upon the altar of sweet perfume : signifying christ our high priest daily offering up , . our duties and services done by his appointment , and which through him smell as a sweet incense acceptable to god. . our prayers , called odours of the saints , and a sweet incense , rev. . . and as no incense pleased god but that which was offered upon that golden altar : so no duty or prayer of ours is farther accepted than offered up by him and from him , whose golden purity gives merit and worth unto them . and as the incense must be offered up by the high priest morning and evening : so the continuall virtue of christs merit ascendeth daily before god , and perfumeth all the sanctuary , neither is there any other way to the father but by him . ii. he must weekly make the shew-bread , and set it before the lord continually . exod . . and more expressely , lev. . , . every sabbath he must set on the table twelve loaves according to the twelve tribes , & take the old away , to the maintaining of his family ; for which use they might well suffice , every loafe weighing about seven or eight pounds . here was a figure of christ the true bread of life , who sets himself ( in the preaching of the gospel , and administration of the sacraments ) before the face of god ( that is , in the assemblies gathered together every sabbath ) the most sufficient food and refreshing of the church , to continue it in life , strength , and good estate from sabbath to sabbath till that eternall sabbath come . iii. he must yearly once ( and that in the day of expiation ) go into the holy of holies , exo. . . and lev. . , & . to make an attonement for himselfe , for all his house , and for all the people , but not without bloud . signifying , that christ by one alone sacrifice of himselfe hath opened the sanctuary of heaven , and by his ascension hath made enterance into it on our behalfe , and there appeares before god once for all to make intercession for us . see heb. . , . and as he must goe alone without all attendants : so christ must tread the wine presse alone , isai. . . no friend , no disciple stands with him ; no fellow , no companion goes with him to make attonement ; but all feare and flye , that we might cast our eye on no other mediatour but him , tim. . . iv. he must continually decide the highest controversies ; he must judge between the clean and unclean ; he must excommunicate the one out of the congregation , and receive in the other when he was legally cleansed . signifying christ , who in the church and scriptures is the supreame judge of all controversies . it is his word alone can binde or loose , justifie or condemne . according to his direction obstinate persons are to be cast out , and penitent offendors received in . as pharaoh to joseph , so god to christ : without thee shall no man lift up his hand or foot in all the land of egypt . gen. . . i. ministers of the new testament must learn hence to attend diligently on their charges ; and know , that the substance of all these duties lyeth as heavy on their shoulders , as upon those priests of the old testament . every conscionable minister is bound . . to prepare sacrifices to the lord. in the old law the priest presented dead sacrifices : but we must offer living ones . they dead beasts : but we living men , quickned by faith , alive by the spirit of god , holy and acceptable . they externall and unreasonable : we reasonable and spirituall , such as god ( who is a spirit ) may accept and delight in . they must first kill , and then sacrifice : so we can never present any man an acceptable sacrifice , without killing his sin . as the poore beast must be killed , and cut in pieces , and then offered : so we must by the sharpe knife of the law ( urging repentance and mortification ) cut asunder the heart-strings of sinne , mangle the body of sinne , and let out the life-bloud of mans lusts and corruptions . and as they having slaine the beast must wash the intraile , burne the fat , cast the filth and dung into the place of ashes : so the minister after his labour in mortifying sinne , must bring men to the labour of sanctification , separate them from their foulenesse , and bring them to the full holinesse in the feare of god. . the priest must preserve knowledge , his lips must feed many , he must stand in the counsell of god , and be as his mouth : and as jesus christ brought the whole will and counsell of god from the bosome of his father : so must his minister declare that whole counsell to the church , and keep nothing back . . the minister must daily dresse the holy lamps and lights morning and evening , and preserve the light from going out ; he must provide oyle for the continuall feeding of the lights , that is , by painfull and diligent study of the scriptures and meditation , he must furnish himselfe to the work of the ministery , that the light of holy doctrine may shine by him on all occasions : that having the tongue of the learned he may be alwaies ready to speak a word to him that is weary , and never want words of comfort which may be as oyle to the distressed soule . . he must daily burne incense before the lord upon the altar of sweet perfume , that is , offer daily prayers as sweet odours in the name of christ , who is the altar of sweet perfume both for himselfe and his people . he must pray also for the people and blesse them , as samuel , god forbid i should sinne against god , and not pray for you . for his office is to stand between god and his people . every man must be his own mouth to god ; but he must be the mouth of every man. . he must weekly set the shew-bread before the lord , that is , propound jesus christ the true bread of life , the manna that came down from heaven , the continuall strength & nourishmēt of the church of god , both in the ministery of the word & sacramēts , which the ancient church did weekly celebrate , as the priest did weekly set these loaves . nay , he must not onely set them before others , but himselfe must feed on them , as the priests did on the shew-bread , all the week and year long , least it befal him as that prince , king. . . that saw plenty of food with his eyes , but tasted not of it , for being troden under foot , he died . ii. every christian as a priest unto god must , . daily labour in his owne mortification : every day kill some beast or other , some lust or other that as wild beasts are untamed , and dangerous to the soule . . morning and evening dresse his lights , and look to the clearing of his lamps ; setting himselfe a task of daily reading the scriptures for the clearing of his judgement , and the informing of his minde , and for the reforming of his heart and life , that he may shine every day more clearly than other in holy conversation . . every day burne incense before the lord , upon the altar of sweet perfume both morning and evening . every christian , morning and evening must offer up daily prayers and praises as a sweet smell unto god. that as the smoke of sweet incense goeth upwards and disperseth it selfe abroad in the ayre : so the incense of prayer ascending may disperse it selfe abroad for the benefit of the person , family , church , at home and abroad . what else calls the apostle for , saying : pray continually , in all things give thanks , but that the lord should smell the sweet odours of our morning & evening prayer , especially when we rise and go to rest ? how this duty is neglected , and with manifest contempt and losse , every mans conscience can tell him . now in offering this incense , . see no strange incense be offered , that is , no prayer without faith . . none but upon the altar of incense , none but in the name of christ. . every week on the sabbath day ( as the priest in the law ) provides himself of shew-bread , to serve for his provision all the week , that is , make such conscionable use of the holy ministery , as he may preserve life of grace , and strength of grace , which falls to consumption in the soule , except it be continually repayred , even as the body wasteth without naturall food . . every yeare set apart a day of expiation , to make an attonement for himselfe , for his house , and all the people . this proportion shewes it not amisse once a yeare to set apart a day of humiliation in serious fasting and prayer , to make attonement for our own and others sinnes . the equity of which seemes not onely grounded in that law , lev. . . which enjoynes the jew a yearly standing fast , wherein once a year every soule should humble it selfe with fasting before the lord in one of the great assemblies ; and chap. . . bindes all unto it : but also in good reason , seeing a yeares space might bring about many just occasions , . many sinnes might be committed to provoke the lord , . many judgements let in , or to be let in for those sinnes . . many mercies wanting , which by ours and others sinnes we are worthily deprived of . and although we ought continually to humble our selves for our sinnes , yet to help our infirmities , and to do it throughly , it shall availe us much , to set a special time apart for it , as such who out of sound judgement esteem we have sufficient cause once a year thus deeply to humble our selves . for however the jewes had daily expiatory sacrifices , yet the lord held it not superfluous to appoint them besides one set and solemne day of expiation . so is it no lesse needfull for any christian ( notwithstanding his daily humiliation ) to help himselfe in his repentance by one , in a year at least , day of more solemne expiation . chap. xv. nazarites , types of christ. the third order or ranke of holy persons types of christ are the nazarites , who were sanctified by vow or speciall profession ; and not obscurely shadowing jesus christ the onely true and perfect nazarite . for , i. the name nazarite by which christ must be ( according to the ancient prophecies ) called , matth. . . and in contempt was by the jewes so stiled in the superscription of the cross ) signifieth one separated and set apart from others ; and is ascribed to three sorts of men , usually set above others . . to such as are set apart for singular sanctimony , as the high priest , whose crown of sanctification on his head is called nezer , ezod . . . . to such as in dignity and authority are separated from others ; as kings whose royall crown or diadem is called nezer , sam. . . i tooke the crowne that was upon his head . . to such as were separated by some religious vow , as to this order of the nazarites , whose hair increasing on their heads as an externall signe of their vow , was called nezer . numb . . . by which order the lord would have the eminent sanctity of jesus christ to be typified , as well as his sacrifice and kingly office by priests and kings . he was indeed the onely true nazarite separated from sinners , holy , harmelesse , and undefiled , heb. . . for , . his profession was , i am not of the world , joh. . . . he is called ( dan. . . ) the holy of holies , or the most holy ( a title never ascribed to the most holy persons on earth by resemblance : ) for as the holy of holies ( a type of christ ) was separated from the rest of the tabernacle and temple , and excelled both the outer and inner court in holynesse : so jesus christ surpassed not onely common men , but the holiest of men as far as the sanctum sanctorum excelled both the sanctum and atrium . his divine holinesse farre excelled the most pure nazarites who yet are said ( lam. . . ) to be purer than the snow , and whiter than the milk . . he was not of unholy made holy as they , but he was alwaies holy and without all staine of sinne , from the first moment for ever : that holy thing which is conceived in her is of the holy ghost , matth. . . . his holinesse was not from any other , but of and from himselfe , whereas whosoever else have any holinesse , it is from him . . his holinesse was essentiall ( not accidentall ) as he was god ; and as he was man ( by the union of the manhood with his divine nature ) was bestowed upon him in full measure , yea , beyond measure ; and therefore is called , fullnesse of grace and holiness , joh. . but in the most holy men this holinesse is a received quality by communicating of his spirit , and that imperfectly and in small measure . . they might be holy in part for themselves , but could not impart that holinesse to others : but christ is not onely holy in himself , but sanctifieth them & the whole chruch ; he being the originall and fountaine of all holiness . they might be legally cleane in some actions : but he was morally clean in all observations . they in some passages of their life : but he in his nature , in his disposition , and in the fulfilling of all righteousnesse . ii. nazarites by the law ( numb . . , . ) must abstaine from wine and strong drink , and all that commeth of the grape . . because they were to study the law of god , and the lord will not have them meddle with any thing that might trouble their braine , or unfit them to so holy studies . . he would have them patterns of sobriety and temperance , and restraine them from whatsoever might stirre up lust , or occasion intemperance . in which , what else did they but shadow our saviour christ ? who was a true nazarite , not in the letter and ceremony ( for he did drink wine , and miraculously provided it for others ; yea , ordained wine an element in the supper , that every christian might drink it ) but in the morality and truth of the thing he was the onely perfect nazarite . never was any so intent in study , invocation , preaching , acting , and suffering all things for our sake , as he was . neither was any creature so abstinent and temperate as he was ; he fasted fourty daies and fourty nights , and after that ( being hungry ) he would eat nothing till all his temptations in the wilderness were ended . as of all other virtues , so he was an unfailing pattern in this of holy abstinence and unviolated temperance . iii. the nazarites were enjoyned to let their haire grow , and no razor must come on their heads all the time of their vow and separation , numb . . . by which ceremony the lord intended two things . . he would have them most unlike and contrary to the religious orders of the heathen idolaters , who usually nourished their haire to offer in sacrifice to their gods , as in many examples i could shew : but these must not diminish their haire all the time ; and when they cut it off they must burne it with fire . . to be a meanes to avoide finenesse and delicacy in curious trimming of the head , and care of the flesh , which is a great enemy to religious thoughts and exercises . so the apostle implies , the more care of the flesh , the lesse of putting on christ jesus : . long haire in men is a signe of strength , as in sampson . and by this law the lord would put them in mind , that as they were to avoid effeminate softnesse and delicacy ; so to be manly , strong , and couragious in performing duties , and resisting stoutly all the temptations and baites that might allure them from the duty undertaken . as for our saviour ( whom they shadowed ) it is not likely he nourished his hair , because the apostle saith , it was ( in that age ) uncomely for men to have long haire . if a man have long haire it is a shame unto him , cor. . . and then are all the romish painters quite out , who paint him with his haire lying round about his shoulders ; but painters and poets may lie by authority . it was enough for him , that he was a nazarite in the truth and substance of that law , although not in the letter and outward ceremony of it . in which respect how did he neglect himselfe ; who being the lord of all , denied himselfe of all rights and comforts . he was so farre from all delicacy , that ( with an utter refusall of all delights of flesh ) his whole intention was set on his function and office , submitting himselfe to sorrow , curse , &c. besides what courage and fortitude did he express through his whole function and office , in overcomming sinne , death , satan , the crosse , hell , and all adversaries ? sampson the strongest of all nazarites was but a weakling to him ; his adversaries , flesh not spirit ; his power , faint and failing , yea , changed into weaknesse . iv. nazrrites must not come near the dead to touch them , nor defile themselves by them ; nor meddle with the funerall of father , mother , brother , sister , or any of their kindred , though they might pretend never so much piety , affection , or good nature . by which law the lord would teach them two things . . that no changes of this life , nor losses of their dearest friends should turne them aside from their duty , or from the observation of the law of their profession . . to teach them constancy , patience , and magnanimity of spirit in the greatest outward afflictions , and not to shew a weaknesse or passion in open and excessive lamentation . our lord , although he did touch the dead , and was at funeralls , and wept at the raising of lazarus , and so observed not the ceremony of nazarites , because he was no legall nazarite , but was called a nazarite as being the truth and substance of all the legall nazarites , as in all other things , so in this : for he onely was the master , and had the true command of all his affections ; never exceeded measure in any thing , never was defiled by any person dead in sinne , never by any dead work , never touched or came neare any such defilement , which legall nazarites could not avoide . v. the nazarites must be absolved and released from their vow by comming to the doore of the tabernacle of the congregation with their offering . numb . . . plainely by that figure leading us unto christ , the onely doore by which we enter , and have liberty to come into the presence of god , and obtaine freedome from the sinne and weakness of any duty we performe before him . now for applycation . i. acknowledge christ the true nazarite . upon his head let his crowne flourish . as it was said of joseph , gen. . , he was separate from his brethren : so was jesus christ separated from all other men and angels . . in holinesse and purity , being advanced in holinesse above all creatures : he alone in propriety and perfection is a nazarite purer than snow , and whiter than milk ; yea , his measure runs over to his church , ephes. . . . in excellency and perfection of all virtues and graces , he is that netser , isai. . . the branch or flower which alwaies flourished in all kinds , and perfections of virtue and graces , and casts from him farre and near a most sweet smell , sweet and acceptable to god and men . . in power and authority . the kingdome is his and power and glory ; all power is given him in heaven and in earth . he hath power , . to do us good . . to withstand our evill . . to tread down satan , sinne , death . . to rescue his church , to confound antichrist and all enemies . . to finish the grace and glory of his saints . object . why must christ be so pure a nazarite ▪ answ. . because his passion could not have been acceptable , if his person had not been as pure as the sunne . . he was to be , not onely righteousnesse in himselfe as other nazarites , or righteousnesse in part : but he must be a perfect righteousnesse unto many . ob. but how could he be so pure comming of adam as they did ? sol. he came of adam , not by adam , as they did ; that is , he came not by naturall propagation from adam , but was conceived by the holy ghost , and so all originall impurity was stopped in the very first moment of his holy conception . ob. but did not he take the same infirmities comming of adam as they did ? answ. no , he tooke such infirmities as he pleased , to fit him for a mercifull high priest , not to hinder him , and therefore he took such infirmities from adam as were miserable , but not damnable , and so remained a pure nazarite without all sinfull frailty . ii. christ the true nazarite being come , all shadowes must fly away , and therefore this order of nazarites gives no colour or approbation to any order of popish votaries or monasticall persons now in the new testament . besides , that white is not more contrary to black than monasticall vowes to this . for , . the nazarites were appointed by god himselfe : their 's devised by themselves . . their vowes were of things possible , in their power , and temporary : these are of things impossible , without their power and during life , be the party never so unable to endure it . . their vowes ( though appointed by god ) were not able to merit remission of sinne and eternall life : but these say that they merit for themselves and others , that their vowes are parts of gods worship ( which never came in his mind or book ) and a state of great perfection : whereas , a nazarite was not more righteous than others , but better fitted for his duty . . nazarites might not cut their haire : their order stands in cutting and shaving that they may still look neate and effeminate . . nazarites drink no wine nor strong drink , and they are very temperate in their diet : these belly gods eat up the fat , and poure in the sweet till they be monsters , that the very fasts of ●riers ( for the delicacy and abundance ) is become a proverbe . . nazarites might not come at funeralls : these follow them ( as flyes do fat meat ) and suck out thence their greatest profit , and sweetest morsels . . nazarites ( notwithstanding their vow ) lived in holy wedlock : but popish votaries abhorre marriage , not lust or whoredome . yet from this order they would establish their disordered orders , as contrary as darknesse to light . iii. the shadow of the law is vanished away , and the truth of the gospell is broken forth as the light , saith the canon law. every christian must be a nazarite not by vow of separation , but by imitation and resemblance of christ the true nazarite , for , i. he must be separate from others . . he must see that ●e be separate from ungodly ones , as one advanced to a happy estate in christ. . that now his mind , affections , speeches and whole course be contrary to the course of the world ; and so ( as joseph ) separate himselfe from the evill behaviour and manners of his brethren ; yea , complaine of them to his father . . he must be content if his brethren separate from him , as did josephs brethren when they sold him into egypt . this is to be a christian nazarite . ii. this christian nazarite must strictly keep the rules of his profession . i. e. he must labour . . to preserve the vow of holinesse made in baptisme , study and follow after sanctification . this is the will of god even your sanctification , thes. . . he must resigne himselfe wholy to god. . carefully to avoid the least defilement of sinne . the lord made a law ( numb . . . ) that if any died by a nazarite casually and suddenly ( though he could not avoide it ) he defiled the head of his consecration ; he must be shaven and come and offer a lamb for a trespass offering , and then begin his vow againe . wherein the lord shewes that he will not endure any sinne in his servant ( though not willingly committed , nor intended if it be but casuall or by happe , and stirres up thereby our watchfulnesse against all , even the least sinne , and urgeth the shunning of the least touch of dead works : jude . hate even the garment spotted by the flesh . . he must study the law of the lord to grow in knowledge and conscience . men deceive themselves that think there be no students but those whose profession is learning , contrary to psal. . and joh. . . iii. he must avoid intemperance , surfeting , drunkenness strongly watch and ward against naturall desires , against the allurings and baits of sinne , remove impediments of faith and godlinesse , strive both against inward corruptions and outward occasions . how many of much hope , by the immoderate desires and use of these outward things , have besotted themselves ? it is to be doubted , that the delicacy of this age affords but a few nazarites . iv. he must restrain his passions and affections in the use of every thing about him ; use every thing weanedly , as not using it ; not suffering any thing to steale our hearts from us , for then we can hardly moderate our selves in the parting from it . nazarites in all changes must be unchangeable in their profession : so must christian nazarites . v. when he hath done all in his generall vow and course of holinesse , he must retain humility , bewaile his wants , confesse how unprofitable he is in his service . the nazarite that hath gone through his vow in the best manner , in giveing it up must bring a burnt offering and a peace offering ; confessing his wants , and craving acceptance : so must we in our best strife and indeavours , present our duty with that burnt offering and peace offering made by jesus christ ; and in that onely seek and find acceptance . chap. xvi . clean persons : types of christ. the fourth ranke of holy persons pointing us unto christ , were such persons as were cleansed from any legall uncleanenesse . the person legally uncleane were of severall sorts , and every sort had his severall sort of cleansing , all of them looking towards and leading us to jesus chuist . to give some taste in some particulars . legall uncleannesse was caused . . from without , by touching or tasting . . from within , as unclean issues . . from within and without , as leprosie . order requireth that we should speake , i. of the severall uncleannesses . ii. of the severall cleansings . sect. i. i. the kindes of legall uncleanenesse were three : i. the first kind of legall uncleanenesse was by eateing or touching any uncleane meat or creature , levit. . . and . qu. how did the creatures become uncleane , which god had made good ? answ. the law of distinction of meates was not therefore ordained , because those creatures were evill in their nature ( for god saw all his workes very good ) but prohibited onely in their use . neither doth the lord pronounce them uncleane by their creation , but by a temporary institution , which restrained their use and touch . object . it seemes they were so by creation : for before the ceremoniall law , there was a distinction of clean and unclean in noahs time , gen . . answ. it was before the writing of the ceremoniall law , but not before the being of it , it being delivered to adam and his posterity by gods lively voyce . besides by that institution they were forbidden onely for sacrifice : but by this forbidden for common use and food , yet still cleane in their owne nature . qu. but how can these creatures defile a man , and that of our saviour be true , mat. . . that which goeth into the mouth , defileth not the man ? answ. now under the gospel whatsoever goeth into the mouth defileth not , in respect of lawfull and limited use : and under the law it was not the creature that defiled ; but the transgression of gods institution in it . in the begin-god permitted all other trees to adam , onely restrained him in the tree of knowledge of good and evill ; which therefore ceased not to be good of it selfe , but became evill in adams use , because of the commandement : not the apple , not the eating were in themselves defilements , but sinful eating against the commandement . qu. but what ends or reasons were there of this prohibition of meats ? answ. very many . . to shew the lords soveraignty over his creatures , who hath liberty to permit or forbid any creature at his pleasure without impeachment of himselfe or the creature , he may do with his own as he will. . to teach all persons to depend on god and his word of allowance for and in the use of all things , even for meats , and drinks , and all comforts ; seeing man liveth not by bread , but by every word of god. . to traine up his people in temperance and obedience , by restraining them so many creatures in earth , ayre and sea , as good as any other . . that his people might professe open detestation of the heathenish superstition about them . the aegyptians took for gods , oxen , sheep , goats , doves : god will have his people sacrifice these to his service , and eat those creatures which they ( out of their heathenish superstition ) might not touch . the heathens used to offer many kinds of beasts to the moon , the queen of heaven , and to bacchus : god will have his people detest both in sacrifice and meat those which they so offered ; all to shew how contrary we ought to be to idolaters , in whatsoever we may . . to distinguish that people of god from all the nations ; god esteeming them by his grace in the messiah a clean people , and all other unclean . and this was a wall of partition between jewes and gentiles , till christ by rending the vaile brake it down also , as in peters vision , acts . . . the lord by this difference of beasts would have them conceive a difference of persons shadowed thereby ; of whom some are clean , some are unclean ; the former being elect , arè cleansed by faith from their pollution of sinne , the other remaine foule and filthy still . quest. how shall we know the cleane from the uncleane . ans. . the clean are known by the two common marks of clean beasts , lev. . . . they divide the hoofe ; that is , rightly distinguish of things , between nature and grace , between moses and christ , between the law and gospell , truth and falshood . they will not receive things in gross and hand over head ; but being spirituall discerne all things , cor. . . . they chew the cud , that is , after hearing and reading the word , they meditate , ponder , apply , and digest it : as mary laid up the words in her heart , luke . . . the uncleane are known by some naughty and unclean property . some like the dogs that prophane the most holy things ; bark against the word & preachers of it ; never chew the cud , nor digest the word . some like the swine ( pet. . ) having their mouthes allwaies rooting in the earth , cannot look up towards heaven ; all for their belly ; good for nothing but the knife : neither for plow , nor cart , nor burthens , nor saddle , nor wooll , nor milk ; but onely to feed and die ; besides ( while they live ) their filthy wallowing in miery lusts and puddles of corruption . some like the hare , fearfull creatures , shrinking from faith in god in temptation , and from profession of it in times of danger and persecution ; more fearing crosses and losses than god himselfe , or the losse of salvation . the unclean creatures connot enter into heaven : the fearfull , &c. shall have their part in the lake , &c. rev. . . of the same ranke are the comes , that burrow and treasure in the earth , and neglect to treasure where theeves neither digg through nor steale , matth. . . . some like the ravens , black and unnaturall , feeding on carrion . some like the ostrich , grosse hypocrites , with faire wings , but cannot flye . some like the sea-meaw , partly living on water , partly on land : partly will be saved by faith , partly by workes ; carry fire and water , blow hot and cold , of any or no religion . and so much might be said of the properties of the rest . sect. ii. ii. the second legall uncleaneness was caused from within , and was by the unclean issue of man or woman ; for which were appointed ceremonies of purification , levit. . and chap. . . all those uncleane issues ( of which we must read and speak modestly ) lead us by the hand , . into our selves , and the consideration of our naturall corruption , the running issues of which meet us every where . . out of our selves to the remedy , which is by jesus christ our sanctifier . the description of this foulenesse shewes what we are by nature , and in the first adam . the manner of the cleansing shewes what we are by grace , and in the second adam , in whom alone we attaine cure and remedy . to explaine which , we must know that , . those lawes concerning our uncleane birth and the womans purification after every birth , put both the jewes and us in mind , how that the common nature of man is horribly polluted by sinne , which is every where called by the name of uncleanenesse ; psal. . . behold i was borne in iniquity , and in sinne hath my mother conceived me . isa. . . we have all been as an uncleane thing , and all our righteousnesse as filthy cl●uts . joh. . . who can bring a cleane thing out of filthinesse ? there is not one . joh. . . that which is borne of the flesh , is flesh ; because that which is begotten , participateth of the nature of that which begetteth . and this uncleanenesse is not in any one part , but stickes to the whole man both in body and soule , polluting the mind with blindnesse , the will with rebellion against the will of god , the conscience with senselessenesse and horrour , the affections with all manner of disorder , the whole outward man with resistance and repugnancy to the spirit . rom. . . . as from these inward issues the outward man was many waies polluted : so the jewes and we are put in mind , that from that filthy puddle and fountaine of originall sinne issue continually many uncleane issues into the life and conversation . matth. . . out of the heart come evill thoughts , murthers , adulteries , fornications , thefts , false testimonies , slaunders : these are the things which defile the man. as these uncleane issues defiled whatsoever they touched , lev. . . to the . so herein is noted to them and us , the infection of sinne and spreading of it , and that the corruption of nature ( which will put forth it selfe in every thing ) polluteth all that we touch , tit. . . unto them that are defiled and unbeleeving , is nothing pure , but even their minds and consciences are defiled . . as those uncleane issues excluded and shut them out of the campe and society of gods people till they were staid : so the foule issues of naturall corruption ( till stopped and stayed by grace ) estrange us from god , and from the common-wealth of israel . ephes. . . the effect of all morall uncleanenesse is to thrust every man and woman under the curse of the law and wrath of god ; who can no more abide a man in the foulenesse of his nature , than men can the spawne of a most venemous serpent . in adam all died . . as the description of those issues brought the jewes to the legall purification ; for when the jew saw the danger of his uncleanenesse , and that if he separate not from it he shall die in it for defiling gods sanctuary , vers . . this made him seeke to the remedy : so the true understanding of a mans forlorn & desperate estate by nature ; and that except a man be borne againe of water and the holy ghost , he can never see the kingdome of god , joh. . . this makes a man flye out of himselfe to seek righteousnesse and purity in the meanes which god hath appointed . and thus by the very description of our uncleannesse we are led unto christ , by whom how we are to be cured , we are after to see . sect. iii. the third legall uncleannesse was by the disease of the leprosie ; than which none was more foule , more hatefull . none so lively resembled the native face of sinne ; none had so solemne and significant rites for cure ; none did more expressely shadow all constitutions as conduce to the purging and removing of sinne ; and consequently none more forceably led us to christ , who is not in any ceremony more lively figured . the lord would have the jewes and us in this instance to be led by things sensible to things intellectuall ; by an externall and sensible disease to be carried to that which is internall and lesse sensible , for the most part . and though of all bodily diseases , none more expresly declareth the disease of sinne in the soule than leprosie ; yet it comes farre short of it in the desperate and dangerous properties of it . we must therefore prepare men to christ by describing the foulenesse and misery of the disease . . leprosie proceeds from poisoned and corrupted humours in the body : so sinne is nothing else but the poison and corruption of the soule . and this spirituall leprosie is farre more miserable than the other ; for that of the body is onely a punishment , this is a guilt . and who can deny but the corruption and poison of the soule and spirit , is farre more poisonfull and mortall than poison of the flesh ? . bodily leprosie is a disease of some men : sinne is of all men , and of all the man. bodily leprosie spreads over all parts of the body , but cannot reach the soule : but this spreads over the whole man ; the soule and all the faculties are weakned and tainted ; there is , not a debility onely , but a corruption in the understanding , will , conscience , memory , in all affections , in all sences , in all parts ; no man , no part of man exempted or excepted . . no disease is more stinking , and hatefull to men than leprosie : so nothing is so hatefull and abhominable to god as sinne ; his eyes cannot abide to behold it ; he will not endure it in his dearest servants , no nor angels themselves , unrevenged ; he esteems the sinner as dung . . no disease more contagious and infectious : a leper must meddle with nothing unlesse he would defile it : all he can doe is to make others unclean by breathing , touching , conversing . the plague of pestilence is not so infectious as the plague of leprosie , so called , levit. . . infecting houses , walls , vessells , garments : nothing is so infectious as sinne , which not onely foules the person or house , but heaven and earth and all creatures are subject to the vanity of it . neither can an impenitent sinner doe any thing but make himselfe and others unclean , by the filthy breath of his corrupt communication , by his wicked example and conversation : no leaven is so spreading , no pitch so cleaving . . leaprosie of all diseases separated the infected persons from the fellowship of all men both in civill and divine ordinances for many dayes ; and if they proved incurable ( suppose them kings ) they were utterly and for ever excluded the host , as uzziah , king. . . neither might they come to the temple to joyne in holy things ; for the temple was legally the most holy place , and no polluted thing might enter into it : so in our sinne unrepented , we are out of the campe , aliens from god. sinne shuts out of the communion of faith and saints ; shuts out of the state of grace and salvation ; it shuts out of the congregation of god in earth and heaven : no fellowship , place , or reward with them . . of all diseases none is more painfull , sorrowfull , mortall , or incurable ; and therefore they were enjoyned to put on mournfull garments seeing god had inflicted so lamentable a disease on them , so hardly and seldome cured as most did cary it unto death , as gehezi and azariah . in which the lord ( as in a glasse ) would shew us the extream sorrowes and paines that wait on sinne unpardoned ; sorrowes of this life and of the life to come : and that we should put on mourning garments of timely sorrow , and afflict our selves for our sinnes , seeing we are all poisoned with so incurable a disease , as there is no hope to expect any cure in this life ; for every man carries the running issues of sinne to his death naturall , the most to the death eternall . . the signes and symptomes of leprosie are most correspondent to the symptomes and effects of sinne in the soul. . as there is a debility and weaknesse of all parts becuase the spirits are exhausted : so sinne weakens all faculties , because the spirit of grace is resisted and driven out . . there is a tumour and swelling in the flesh : here a tumour and proud swelling of mind ; none more proud than he who hath least cause . . there is burning and thirst through the adust and burnt bloud by melancholy whereof it ariseth : here is inflammation and burning of anger , of lust , and thirst after the world , after revenge , after prefermentst ; and this insatiable as every sinne is . . there is filthy putred matter still breaking forth most loathsomely : so here from within breaks out corrupt matter of envie , of hatred of goodnesse , of uncleanenesse in speeches and behaviour . . there is an hoarse and weake voice : here the voice so weake as it cannot pray , or cannot be heard . god heares not sinners ; for either they pray not at all , or they are in their sinnes . . there is a filthy stinking breath ; and therefore they must cover their lips , that by their breath they might not infect others : so here is a filhy breath of corrupt communication , of uncleane and adulterous speeches , swearing and cursing speeches , lying and false speeches , slanderous and uncharitable speeches ; and seldome doe such cover their lips , being like the uncleane vessells of the law which were ever open to the corrupting and poisoning of numbers . sect. iv. . from the former description of legall uncleannesses , note the state of gods church and people here upon earth , subject unto many sorts of defilements and pollutions within them , without them , and on every hand of them ; by foule and uncleane creatures and persons , by foule courses and actions , which a godly man may not touch or taste but he is presently defiled , as he that toucheth pitch cannot but be defiled with it . where be they that will see no church , if they see any uncleannesse ? or who say that god is in no such society where any pollution is ? seeing god vouchsafeeth to walk among his owne people , who were daily subject to so many legall and morall pollutions . god might ( if it pleased him ) wholly purge his floore here upon earth ; but it makes more for his glory to suffer sinne and evill , and to set the saints in the middest of defilements here below . . there must be a difference between this heaven and earth , and the new heaven and new earth in which dwells nothing but righteousnesse ; for had the saints no warre , there needed no watch , there could be no victory ; if no seed time , no harvest . . gods mighty power is more manifest in gathering and preserving a church to himselfe out of sinners , and among sinners ; and he magnifieth his mercy both in covering and curing so great and many corruptions . . the godly in sence of their uncleanenesse are kept low in their owne eyes , and watchfull of their own waies ; and so are driven out of themselves unto christ for righteousnesse , and unto god for strength continually , as privy unto their own continuall weaknesse . so to subdue presumption paul must have a buffeter , and to way-lay security comming on israel , all the canaanites must not be subdued . . in that they cannot expect freedome from foulenesse and uncleannesse here below , they may the rather desire and aspire to that heavenly tabernacle into which no uncleane thing can enter , rev. , . and wish to be translated thither where righteousnesse shall dwell , yea , the righteous and holy god shall dwell immediately in the middest of his saintes , and all things together with themselves shall be most absolutely clean and holy . ii. the lord by so large a description of legall uncleannesse , would have them and us look more nearly and seriously upon our own misery by sinne , both in the cause , and in the effects of it the former by bringing us to the contemplation of the foulnesse of our natures and uncleannesse even in our birth and originall . for howsoever men little esteem or bewaile this uncleanenesse of nature and original sin ; yet the apostle ( better acquainted with the nature of it ) calls it , the sinne ; and the sinning sinne ; and the sinne which dwelleth in us , and compasseth us about , rom. . . neither can a man ever be truely humbled and prepared for christ , nor can expect a good estate in him , whose daily corrupt issues from an overflowing fountaine make him not seem marvellous filthy and unclean in his own eyes . . what is the reason that so many do pharisaically pride themselves , if not in the goodnesse of their persons , yet in some blind hopes and presumptions that they be not so bad as they are , or as some others be : but because they never saw themselves in this glasse ; which onely lets a man see himselfe a masse of sinne , a lump of uncleannesse : and that no good thing is in his nature , which in no part is free from the running issues of that festred and inbred sinne ? . why do many doat upon their own works and sightly actions ; either to popish confidence in them as meritorious , or at least ( with many protestants ) to rest in the civility and morality of them without farther pursuit of the power of religion , but that they see not that so evill trees cannot send forth any good fruit , nor so bitter fountaines any sweet water ? which could they but discerne , they would be weary of the best of their righteousnesse , and cast it away ( with paul ) as dung ; and conclude that when aloes and wormwood yeeld a sweet taste , then might their fruits be sweet and tastfull to god and themselves . . why do so many thousands contest against grace , stand upon their honesty , good neighbourhood , hospitality , charity ; they thanke god they are no blasphemers , no drunkards , adulterers , murderers ; they wash the outside , come to church , hear sermons , are outwardly clean and formall ; no man can challenge them , no nor they themselves ? but because they never saw the infection of their soules , nor the inordinacy of their inner man which is a fountaine ever overflowing all the banks : most dangerous , most secret : hardest to find out , and hardest to cure , and this deceives thousands in their reckonings . . why is the righteousness of faith in the bloud of christ so much undervalued , and men so hardly driven out of themselves to seek righteousnesse by him ? but because they see not their own uncleannesse , and therein their hatefull estate before god , untill christ the high priest have made atonement for them . for as that man who ( being sick to death ) feels not his sicknesse , nor discerns the depth and dangers of it , seeks not greatly after the physitian , he applies either no meanes , or some idle and impertinent things to small purpose : so he that sees not the misery of his disease of sinne , sees not the need of christ , neglects the right meanes , and contentedly deludes himselfe , running any whether but to the right remedy . it is fit and fruitfull to look a little nearer this disease of nature , that we may not onely make conscience of the foulnesse of nature , but be thrust out of our selves to the meanes of our cleansing : considering , . that this uncleane issue ( which the legall issues point us unto ) is a sinne against the whole law of god in all branches of it , whereas other sinnes are against one of the tables , and one of the commandements . . this poyson of nature is the same in all men , that all may be humbled who are born children of the devill , enemies to righteousnesse , all of us being in our very birth sonnes of death : for in adam all are dead . and as an image of rotten wood must needs be rotten : so we , hewn out of so rotten a stock . who is it that is not a leper from the wombe ? let any man thrust his hand into his bosome , as moses did , exod. . . and he shall pull it out againe leprous , and as white as snow . every man hath cause to cry with the leper , i am uncleane , i am uncleane . the spawne of a serpent are serpents ; and what are we but the spawn , the seed of adam ? . this issue is a generall disorder of the whole man , and of all parts . neither is bodily leprosie more generall and universally spread over all the members , than sinne in the soule , which is seated in all the members , so as from the crown of the head to the sole of the foot , there is nothing sound : but ataxy or disorder in want of all goodnesse in all parts , and pronenesse to all evill . . miserable are the effects of this close uncleanenesse : as , . in this image of sinne , no ugly toad can be so hatefull to us , as we unto god. . the whole man lies subject under the curse and wrath of god ; rom. . . the fault came on all men to condemnation . . nothing can proceed from us but what is foule and damnable . what can a serpent cast out but poyson ? whatsoever our own strength or will can bring forth is tainted with this leprosie , for free will remaineth onely to evill . . nothing without us that we can touch , but we taint , till we be cleansed , noted in the infection of houses , vessels , garments . both earthly things , all the creatures , all our comforts , actions , to the unpure all is so : yea , divine actions , the word , sacraments , prayer , almes , all polluted by us and to us , so long as we be unconverted and in our uncleane nature . . an unregenerate man can converse with no man , but ( as a leper ) he infects him by example , provocation , corrupt opinions , frothy speeches , fruitlesse behaviour . and if they that poyson mens bodies are worthy extreame punishment , and every man detests them : how much more severe wrath of god are they liable unto , that do nothing but poison mens soules ? . no leper was so worthily cast out of the campe ; as all of us by nature are worthily cast out of the society of saints in earth and in heaven , yea , from the presence and fellowship of god and jesus christ , and that for ever . sinne properly shuts out of heaven , no unclean thing comes there : nothing more hateful to god , nothing but that hated by him . . all this misery we our selves can neither discerne nor remedy . it makes us pure in our owne eyes , though we be not washed , prov. . . we lie wallowing in our filthinesse , and delight in it as the swine in the myre , and never are cured till we get out of our selves to the high priest , in whom onely it is perfectly to cleanse and cure us . now seeing in this glasse our own disease and need of cure , let us returne to the meanes of our cure in these three severall sorts of uncleanenesse , and in the legall be led to the cure of morall uncleannesse . thus of the kinds of legall uncleanenesse . next , all legall uncleanenesse was to be cured two waies . . by ablution or washing . . by oblation or offering . both these were appointed for all kinds as in particular . . for uncleane touchings and tastings , the parties must wash their clothes , lev. . . . for unclean issues , they must wash themselves and their clothes , lev. . . . for uncleanness of leprosie they must wash themselves , their clothes , and besides shave off all their haire , and stay seven daies without the camp , lev. . , . sect. v. i. the first meanes of purging legall uncleanenesse is washing ; which shadowed out the washing of the sinner in the laver of christs bloud , all the water in the sea cannot wash away the least sinne ; that great work is appropriated to the bloud of christ , joh. . . the bloud of jesus christ his sonne cleanseth us from all sinne : rev. . . who loved us , and washed us from our sinnes in his bloud : which bloud is opposed to all legall washings , heb. . . object . levit. . . this washing is called a sanctification . answ. sanctification is twofold . . by the outward sign . . by the inward truth . they by washing , symbolically and in outward profession , by these rights sanctified themselves : but thereby beleevers were led to the internall truth , and the laver of the bloud of christ. all this washing then leades us to the bloud of christ , by which is meant his whole passion and obedience ; by the merit whereof he hath procured both remission of our sinnes , and mortification of them . and herein is no small resemblance . . washing is an applying of water to foule parts : so in the cleansing of sinne must be a speciall application of the bloud of christ ; called , heb. . . the sprinkling of christs bloud upon the conscience . which is nothing else on gods part but the imputation of christs sufferings to us : and on our own part the application of them to our selves by the hand of faith . . in washing is a rumbling and scouring off of uncleannesse which will not easily off ; and in some foulenesse they must wash often for the surenesse of the work : noting the paines and true indeavour of the repentant heart in mortification , and afflicting it selfe . it is well contented with any beating and wringing , so he may fetch out the staine of sin , which sticks as close as his flesh to his bones . . the unclean party was to wash himselfe , that is , his whole man and every part : which noteth totall sanctification in the whole man and all parts and members , that the washing may be as large and general as the foulenesse is . for whatsoever part is not washed by christ , hath no part in christ , which made peter say , not my feet onely ( lord ) but mine hands and head . . in the foulnesse of leprosie he must wash againe and againe : to note , that after our justification by the death of christ , we must look to a second washing of sanctification by his spirit . and because we have still washing work with us , we must be still washing our selves by daily labour in our own reformation . this was more lively signified in that other ceremony added to washing in the leper , that he must shave his haire againe and againe : signifying the paring away of superfluities and lusts as fast as they grew ; and a voluntary departing from his own secret corruptions , which were as many as the haires of his head , and no lesse rooted in him ; that well he might shave and loppe them , but he was out of hope quite to unroot them as long as he lived . he must keep them under , but cannot be ridde of them : he must shave the first day and the seventh day , and resist his lusts , which daily grow upon him , as haire cut , quickly growes againe . . the unclean person must wash his clothes as well as himselfe : signifying that wee must part with all impurity , even the least , at least in endeavour , cherishing none , favouring none . he must hate the very garment spotted by the flesh , all occasions , and appearances of evill , esteeming the least spot of sinne foule and filthy enough . and all this is requisite in purifying of the soule . i. labour against the smallest sinnes . be not a mentall adulterer , banish unchastity in the eye and mouth , avoid wanton company , as did joseph that of his mistris . thou art no drunkard , or great swearer , but art thou a companion of such not reproving them ? no papist , but a friend and patron , as seeing no great harme in their superstition ; no atheist , but a scorner of the persons and doctrine of godly teachers ? what dost thou but foam out thy own shame ? if thou shouldest keep thy selfe never so pure , but partakest in other mens sins , thou art unclean . this reproveth magistrats , who ( though they themselves come to church , yet ) suffer others in time of divine worship to lye in streets , houses , fields , openly , &c. prophaning thus the day of the lord , which is to be kept holy to our god. or if they be ordinary abettors of idle persons and gamesters by example . this brandeth ministers openly pleading for durnkards and hatefull blasphemers . this defileth masters , parents , husbands , that suffer their families to run into prophaneness or ryot . ii. in all these touches goe to the fountaine opened . zach. . . every jew had his water-pots to keep water for daily purification , joh. . . but now the house of david and jerusalem , that is , all the godly , have a fountaine opened by the death of christ. we must every day be washing and cleansing our selves in that fountaine , from all filthinesse of flesh and spirit . sect. vi. ii. the second meanes of purging legall uncleannesse is oblation , or offering some attonement to the lord , this directly leads us to christ. for howsoever an unclean person must wash himselfe and his clothes , yet no jew could make an attonement for himselfe : but this was common to all uncleannesses legall , the priest must make an attonement for the unclean person . for all uncleannesse in generall , lev. . . in speciall , for uncleannesse in touchings . numb . . . in issues , lev. . . and . . in leprosie , lev. . . noting by the way , that all that we can do , cannot make attonement for the least spot of sinne . let us wash our selves as often as naaman in jordan ; yea , let us take snow water to us , and wash our hands most cleane ; yet our owne clothes will make us foule , and god will plunge us in the pit , if our lord jesus ( the high priest of the new covenant ) make not attonement for us . a fit note against all humane satisfaction and merits . the offering for the legall uncleannesse by touching , was done by the sacrifice of a red cow , and the sprinkling water made of the ashes of that red cow , prescribed by god to this purpose , numbers , . called water of expiation . that all this ordinance typified christ to the jewes , the apostle expresleth , heb. . , . when from the bloud of this red cow he leads us to the bloud of christ , saying : if the bloud of bulls and goates , and the ashes of an heifer , sprinkling them that are unclean , sanctifieth as touching the purifying of the flesh : how much more shall the bloud of christ purge our conscience from dead works ; wherein he not onely compareth , but infinitely advanceth the truth above the type . for , . that was symbolicall and figurative : this spirituall and substantiall . . that was eternall and temporary : this internall and eternall . . that onely a purifying of the flesh : this of the spirit and conscience . . that cleansed from legall and bodily pollution : this from morall , called dead works . . because they proceeded from death of sinne . . because they lead to eternall death . for the explaining of this ordinance consider four things . . whence the cow must be . . the properties or qualities . . the actions about her . . the use and end of it . i. all the congregation must bring an heifer to moses out of the heard . . all the congregation , for not one in the congregation but needs a meanes of purging . . this meanes must be a cow , not an oxe or bull. the imbecillity of the sexe noteth the great humillity of our lord jesus ; who being the mighty lyon of the tribe of judah , would so abase and weaken himselfe for our sakes . . they must take her from the heard : so our cleanser must be taken from among our selves , being true and perfect man , taking our nature and our flesh , yea , our infirmities as the weak sexe importeth , in all things save sinne like unto us . ii. the properties required in this cow are four . . she must be an heifer , in her youth and strength : christ offers himself , and must be taken for a sacrifice in the flower of his strength , at three and thirty yeares . he offers his best gifts , and dies in his strength , and so his offering was more free and acceptable . and we also should offer up our youth , strength , best times and gifts to jesus christ , who offered himselfe in his best strength to death for us . . the cow must be red : signifying , . the truth of christs humane nature , being of the same red earth that the first adams body was . . the grievousnesse of sinne which he was to undertake , and the scarlet staine of it . . the bitter and bloudy passion of christ , and his cruell death . the red skin of the cow resembled the red garments of christ all besprinkled : . with his own bloud . . with the bloud of his conquered enemies . . presented unto his father , like the coat of joseph , all stained with bloud . . the cow must be without spot or blemish : to signifie the purity of our lord jesus , in whom was never any spot or staine of sinne . though he was contented to be counted a sinner , yet he was no sinner . and though he had sinne on himselfe , he had none in himselfe : as the cow was slaine for sinne , not being sinful . christ was ruddy through his passion , yet most white and spotlesse by his most perfect and absolute righteousnesse . . she must be without yoke , on which never yoke came : signifying , . that christ ( not necessarily , but ) voluntarily took our nature , that he might free us from our yoke . . his absolute freedome from all the yoke of sinne , farther than he voluntarily undertook the burthen of it . . that he was never subject to the yoke of humane precepts and commandements , being the law-giver to prescribe lawes to all , not to receive lawes from any . . that none could compell him to suffer for sinne , but his whole obedience active and passive was a free-will offering , he having power to lay down his life and to take it up againe . . he was more free from the yoke than any red heifer could be . she indeed must be free in her selfe : he not onely free in himselfe , but he must free all believers from the yoke ; whom the sonne sets free , they are free indeed . iii. the actions about the cow were five , ver . . . action . . the congregation must deliver the cow to be slaine : so was christ delivered to be slaine by the whole body of the jewes . . she must not be delivered to aaron but to eleazer his successor : signifying that the death of christ serveth all the successions and ages of the church , and must be taught by the ministers of all ages . . action . she must be led out of the camp , and there burnt whole to ashes ; her skin , flesh , bloud , and dung ver . . signifying , . that christ must be led out of the gate of jerusalem to suffer , heb. . and there . must be crucified , by which he was made a whole burnt offering . . that whole christ is our comfort , his flesh our meat , his bloud our drink , yea , the very base dung of those contumelies cast upon him were a part of his sacrifice offered up in the fire of his passion for us , to sweeten and sanctifie ours . . action . eleazer must take of the bloud with his finger , and sprinkle towards the foreside of the tabernacle of the assembly seven times , vers . . signifying , . the purging of us by the bloud of christ sprinkled on the conscience . . that christs death profits none to whom it is not specially applied : for the cowes bloud must be not shed onely , but sprinkled . . that onely the people and congregation of god have benefit of the death and bloud of christ , for it was sprinkled directly before the tabernacle . . the seven times sprinkling noteth , . that that one oblation hath virtue and merit enough . . the perfection of justification . . the need of often application of christs death . . the duration of it to all ages . . action . she must be burnt with cedar wood , scarlet lace , and hysope , all which must be cast into the fire with her , vers . . signifying , . three things in christ. . the cedar of uncorrupt life . . the scarlet of fervent love to mankind . . the hysop of savoury obedience in all things to his father , all which were in all his sufferings , and fire of his passion sweetning it . . they noted three things arising from christs sufferings . . immortality , signified by the cedar , which is not subject to putrefaction . . the scarlet , the merit of his bloud applyed to justification . . the hysope of mortification , healing our corruptions , a● hysope hath a healing quality . all these three properly arise from the passion of christ. . action . a clean person must gather the ashes of the heifer , and lay them without the camp in a clean place , vers . . signifying . . the buriall of christ in a cleane and new tombe wherein never man lay , a clean place never used before . . that the merit of christs death is ever laid before god in the highest and holiest heavens . . the christians account of christs merit and passion , who layeth them up as his chiefe treasure in the clean place of a pure heart and conscience , an onely fit closet to keep the mystery of faith in . iv. the use and end of these ashes was twofold , vers . . . they must be kept for the congregation : signifying , that there shall never want supply of grace and merit from the death of christ to any believer that sees his need of them . . of them was made a water of separation , thus : a clean person took of the ashes of the red cow burnt , and put pure water into a vessell , and taking hysope dipped it and sprinkled it upon the tent , the persons , and vessels , and upon the unclean person the third and seventh day , and so he ( washing his clothes and flesh with water ) was clean at even , ver . , . signifying , . that the bloud of christ is the onely water of separation for persons separate , to separate them from their uncleannesse . the water made of the ashes of christs death and bloud-shed , sprinkled upon the unclean , can onely purge the conscience from dead works . . that this bloud of christ must be sprinkled with hysope of faith and mortification . for hysope hath a cleansing quality , and is put sometimes for that which onely and properly cleanseth , purge me with hysope , that is , with the bloud of that eternall sacrifice , figured by that which is sprinkled with hysope . . that this bloud of christ must be often applied ; the third day , and the seventh day : the death and merit of christ must be often meditated and applied to the heart . for it is a perpetuall and eternall purging and sprinkling water in the church , and we must have daily recourse unto it . i. that the lord hath appointed meanes for cleansing all kind of impurity . . that his people and we might know , that by no infirmity and frailty we shall fall quite out of the grace of god. . that the lord takes not the forfeit of all the scapes , and foule falles of his children , utterly to forsake them : seeing the jew that was legally polluted seventy times seven times , was as often received in againe as he was cleansed , according to the purification of the sanctuary . . that we should not despaire , nor the weak christian be quite dejected in the sence of the multitude of his frailties and foule touches , seeing the gospel affordes us the remedy and meanes to cleanse all morall uncleannesse , no lesse certainely and fully , than the law to the jews , to purge their legall . ii. as the jew was no sooner defiled by touching a dead man , or bone , or grave , or tent , or any thing about him , but he must presently repaire to the meanes of legall cleansing . so every christian defiled by the least touch of any dead work must have recourse to the remedy appointed in the gospel . the law appointed the water of the ashes of a red cow ; but the gospell appoints the red bloud of jesus christ , sprinkled and applied by faith ( as by hysope ) upon the conscience . consider , . the necessity : the person defiled not having this sprinkling upon him shall be cut off from israel , vers . . so whosoever hath not the bloud of christ sprinkled upon his soule , shall be cut off from the number and inheritance of the saints , mar. . . he that believeth not shall be damned . . every sin is a separation from god , who being a god of pure eyes cannot abide the filth of it ; and therefore we had need continually to have this water of separation for the washing of our hearts daily , and often every day ; because it is gathering some uncleannesse every hour , yea , every moment . . an unclean creature or vessell could not be of any service to man , for he must not touch it till it be cleansed : so a sinner , so long as he is unclean and impenitent , cannot be of any good use , nor present any acceptable service to god. and therefore the prophet . isa. 〈◊〉 . wash you , and cleanse you , and then come . no man dare present any thing to a king with a foule hand : the lord will accept no such present . cor. . , . touch no unclean thing , and i will receive you , and be a father unto you : implying , that the lord will not receive him that any way communicates with sinne , if obstinate and impenitent . . nothing else can recover our beauty and first estate of holynesse and happinesse but this laver . a cloth once soiled never recovers the beauty and whitenesse but by washing . this laver onely brings back a white and unspotted innocency . all the holy water in the sea of rome cannot wash one sinne ; for that hath no commandement , no institution , no promise . besides all legall ceremonies are dead , which in their life time could not cleanse by the meer deed done , as they say theirs doth . . how vaine is it to see men and women curious and carefull in washing their bodies and clothes , they will not suffer the least spot on them , but wash them weekly : and yet go on year by year in the soule defilements of sinne , and never desire to be washed and rinsed in the water of separation ; nay , nothing more troubles them than to be called to reformation : a cleanly man will have his clothes washed weekly , but his hands and face every day : a cleanly christian will not be lesse carefull of his heart . iii. seeing there was so much businesse in legall cleansing of the least foulenesse ; how carefull were the jewes to avoid those foulnesse ? and how much more should christians be to avoid the morall ? . in themselves . a good heart will be affected with the least touch of sinne , as david to cut sauls lappet , and to avoid the least appearance as well as evill it selfe . . from others . for the jew might be impured from others as well as by himselfe . we must not communicate in other mens sinnes , tim. . . the just man bewareth not onely sinne it selfe , but even the contagion and infection of sinne . watch thy selfe , as privie to thine own weaknesse , and thy adversaries subtletie and strength . watch against other sinnes ; as being beset with snares . resolve with good jacob , gen. . . into their secret my soul shall not come . this strict watching is counted commonly foolish precisenesse , nicety , hatefull purity : but god esteemes it otherwise . it is an apparant losse of mens favour , preferments , and worldly helps : but he onely findes the favour of god , and the happinesse to see god. sect. vii . the oblation for unclean issues , leading us to christ is appointed , lev. . , . in this , . what foules must be prepared for the offering ; two turtles , or two young pigeons ; and so for the womans , vers . . of the clean kind of birds : signifying and resembling the purity of christs humane nature . besides his innocency , simplicity , meeknesse , chastity , charity , fruitfulnesse ; of all which virtues these doves were expresse emblems . . what was the use of these foules . . they must bring them to the priest : no man must offer his own sacrifices , but must present them to god by christ the onely high priest. . they must bring them to the doore of the tabernacle ; for publick service must not be privately performed ; and figured our entrance by christ , the doore . . one must be made a sinne offering , the other a burnt offering . the sacrifices were types of that onely sacrifice of the sonne of god our redeemer , performed upon the altar of his crosse , for the expiating the sinnes and foule issues of the whole world . in them both . . what they were . . what were the ceremonies about them . . the sinne offering was a sacrifice in which the whole beast or bird was not consumed with fire ( as the burnt offering was ) but slaine for the expiation of sinne : the use of which was to figure and seale up to the jews the expiation of their sinnes in christ. now christ is made manifest for the doing away of sinne , by the slaine sacrifice of himselfe , heb. . . and see vers . . the burnt offering was a sacrifice in which the whole beast or bird was consumed with fire offered up therein to god for a savour of rest ; namely to appease and pacifie gods wrath for some sinne , or sinnes committed . which signified , that christ was to be a whole burnt offering , and to be wholly consumed in soule and body with the fire of his fathers wrath , that he might be a sweet smelling savour for us . he gave himselfe for us , a sacrifice and oblation for a sweet smelling savour . neither did the believing jewes think that god was appeased by any virtue in the burnt-offering , but through the eternall sacrifice of christ shadowed therein . . what were the ceremonies about these foules , for they all pointed at christ. . for the sinne offering of foules , the ceremonies are appointed , levit. . , . and they be three . . rite . the priest must wring the neck of the dove asunder , but not pluck it clean off ; and the same rite in the burnt-offering . the neck must be pincht with the naile of the priest to let out the bloud , but the head must not be pluckt off from the body . signifying . . that although christ was to die , yet his divinity and humanity should not be severed . . that the death of this innocent dove should not interrupt his headship of the church . he was to be pinched to death ; but his head should not be severed from his body and members , which is the church . . that christ should die indeed , but no bone of him must be broken , joh. . . shadowed also in the passover . . rite . the priest must sprinkle the bloud of the sinne offering upon the side of the altar , vers . . and the like in the burnt offering , chap. . . signifying , that all the virtue and merit of christs bloud for the purging of sinne , was drawn from the altar of his deity . he must be god that must purchase the church with his bloud , act. . . and 〈◊〉 . cor. . . god was in christ. . rite . all the rest of the bloud must be powred out at the foot of the altar : signifying , not onely the powring out of the bloud of jesus christ our true sinne offering upon the altar of the crosse , without which shedding of bloud can be no remission of sinnes : but also the bloud powred at the foot of the altar , that is , those clots and drops of bloud plentifully flowing from him in his agony before his passion , luke . . . as he was going up to the crosse. . for the dove appointed for the burnt offering ( besides the former rites ) some other are appointed . . the priest must pluck out the maw with his feathers , and cast them besides the altar on the east side in the place of the ashes : for these were things unclean : and signified that christ should bring no unclean thing to his suffering , but present a most spotlesse and holy oblation to the lord ; for else had it not been of sweet smell . . the priest must divide and cleave the bird with his winges , but not asunder : signifying christ , who seemed by his death to be burnt , extinct , and perished ; for so he was in the esteem of his own disciples as they were going to emaus : but yet he was not quite sundered , but rose againe by his own power , and ever liveth sitting at his fathers right hand to make request for us . yea , his own words might seem to imply a sundering , when he saith ; why hast thou for saken me ? but that the ingemination of his former words ( my god , my god ) doth strongly prove the contrary . . this bird must be throughly consumed to ashes , to make it a sweet savour to the lord , levit. . . signifying that never was any thing so gratefull and acceptable to the lord , as the whole burnt sacrifice of his sonne ; in which he smelled a savour of eternall rest . to which the psalmist alludeth , let him smell a savour of all thy oblations , and turn thy burnt offerings into ashes . psal. . . . when all these rites were observed , the party that was unclean shall be clean , levit. . . and chap. . , . signifying , that a party justified by christs bloud , and exercising true repentance , and the study of holinesse and new life ; is brought in againe into the right and fellowship of god and his people , whatsoever his uncleannesse formerly hath been . and thus hath the legall cleansing of this person brought us to the evangelicall in jesus christ : i. sundry grounds of consolation to the church and people of god. . as christ seemed clean divided and sundered from his father & from his church , but was not : so his members often seem quite sundered from god and all comfort , but are not , and ch. . . a godly man may be in such a streight as david was , when thus he brake forth to jonathan ; as the lord liveth , and as thy soul liveth , there is but one step between me and death . and yet when he can see no passage , god makes a passage forth . hence may a christian ( with paul ) challenge all perills and dangers , and contemne them as too weak to separate us from christ , rom. . . yea , in all things we are not onely conquerours , but more than conquerours . so was christ in death , and from under the grave more than a conquerour . let a christian be slain , it hinders him not from being a conquerour ; and what ever he may loose , he looseth not the love of god , who loveth him to the end , whom he once loveth ; and therefore onely the sound christian is in a sure estate . if sorrow be for a night , joy will returne in the morning ; after darkenesse as sure to see light . as jesus christ keeps his headship , and death cannot sever him quite : so the members may be pinched ( yet not quite off ) but abide members still . . as the speciall providence of god watched his own sonne , that though he was in wicked hands that wanted no will , yet they were kept from breaking one bone of him : so doth the same providence watch over his members ; that howsoever the wicked of the world pinch and presse them , yet the promise is made to them , psal. . . he keeps all their bones , not one of them is broken , that is , without the will of our heavenly father , as matth. . . not an haire shall fall ; for the same providence watcheth the head and members . this consideration is used by christ to remove excessive fear of men . if thou see thine enemies encrease as bees about thee , ready to strike and sting : let thy waies please the lord , he can . turne their hearts to peace as esaus to jacob when he purposed his death ; and labans to jacob when he intended evill intreaty towards him . . he can turn their counsel to folly , and bring it on their own heads , as in haman & architophel . . he can turn their evill to thy good & salvation , according to the saying of joseph to his brethren , ye intended evill against me , but god turned it to good as this day . . he can take them off at his pleasure , he hath a hook for zenacherib ; and balaam shall not curse , though he would never so faine . . in that christ brought no unclean thing to his sacrifice ( figured in pulling out the maw and feathers , and casting them besides the altar in the place of ashes ) we have comfort in the offering of all our service and sacrifices of prayer , praises , almes , duties , all unclean in and from us : but presented in christs sacrifice , no uncleannesse is in them . ii. how carefull the lord is that his people preserve purenesse among them , that the holy god may walk amongst an holy people : and teacheth how carefull we christians should be to cleanse our selves from all filthinesse of the flesh & spirit , cor. . . and that we should be ever stopping up those unclean issues which disturbe our chastity of body or mind , which these legall issues specially ayme at . oh this chastity of mind and body is a singular grace . for , . it stands with the will of god ; thes. . , . this is the will of god , even your sanctification ; and that every one possesse his vessell in holinesse and honour . . it stands with the nature of god , which is most holy and pure ; god is a pure chast spirit , and will be praied unto with a pure and chaste heart . how can foule fornicators and adulterers think that their praiers can , get into heaven , and themselves shut out ? . by holinesse and chastity of mind and body thou becommest a temple of the holy ghost , cor. . . without which thou art no better than a swine-sty , fit for foule spirits and devils , that delight in uncleannesse to harbour in . . it stands with the honour of the body ; which . is for the lord , that is , created for the glory of the maker . . the lord is for the body , namely to redeem it , so as the body also is a part of gods purchase . . the lord is the head , and the bodies are members of christ. oh what a great wickednesse ( as joseph calls it , gen. . . ) to make it a member of an harlot ? . follow holinesse and chastity ; without which thou shalt never see god either in grace or in glory , heb. . . what makes the harlot so sottish , so gracelesse in the middest of powerfull meanes , but that their hearts are taken away , hos. . . gods plague hath already seised upon them in great part , for they cannot see god in grace offering repentance , and therefore they shall never see him in glory . now the best directions for stopping these running issues , are : i. direction . begin at the fountaine ; labour for inward purity first . for , . whence issue these but from a wicked and impenitent heart ? . god looks first at the cleannesse of the heart , knowing that if he find that unclean , nothing is clean . . morality and cleanliness make a man care for the cleanness of his face , but grace and religion make him look to the cleannesse of his heart , jer. . . because he knowes that no beauty of the face can allure a man so much , as the cleannesse of heart allureth . . get grace into thy heart , and it cannot choose but send out , as christ saith , according to that which is within . according to the abundance of the heart the mouth will speak , the eye will look , the hand will work , the foot will walk . get thy heart purged and washed , and it is impossible that thy life should be foule . . in vaine do men struggle and strive to cast off some wast boughes of sinfull actions , if they seek not to strike up the root . thou wouldst avoid oathes and lyes in thy tongue , but shall never do it while thou hast a swearing and lying heart . thou wouldst avoid fornication and adultery in the act , in the eye , in the speech , but never shalt thou stop this issue , if thou hast an adulterous heart : and so in other sinnes . quest. how may i cleanse my heart ? answ. cleannesse of the heart is in two things . . justification by the bloud of christ imputed and applied , joh. . , . . sanctification by the spirit , which stands in two things . . in parting with our filthinesse , as evill thoughts , pride , hypocrysie , stubbornnesse , mallice : in a mortification of all inward lusts . . in attaining a new estate in all the inward faculties , a planting and cherishing of all graces . thus ( as our saviour saith ) he that is washed is all clean . ii. direction . from the foundation come to the streames . if the heart at any time be inflamed with the fire of concupiscence , and begin to boile over , stay the issue with all expedition . quest. how ? answ. . covenant with all thy parts that none of them shall fulfill the lusts of the flesh . specially , covenant with thine eye , as job . with thy tongue not to name any filthinesse , as it becommeth saints , eph. . . with thy hand not to execute any inordinate desires . . threaten thy members ; that thou wilt pluck out thine eye , cut off thy hand and foot rather than by them offend god and thy conscience . if this will not serve , beat down thy rebellious members ( as paul ) with labour . . direction . avoid occasions of defilements by the unclean issues of others , so did the jews . as , . come not near unclean persons , cor. . . avoid swearers , drunkards , gamesters , wantons , proverb . . . . avoid the seat they sit on ; a place of shorter rest , psal. . . blessed is he that sits not in the seat of wicked men ; lev. . . . shunne the bed they lye on , lev. . . a place of longer rest with them ; as one delighting in their fellowship , and tumbling with them in filthinesse . . beware of their spittle , v. . words are cast out of the mouth spittle . neither assent to their speeches and perswasions , ( which are still against god ) nor be dismaied from good things by their threats and reproaches . this filthy froth and spittle daily pollutes many that are carelesse to avoid it . object . alas it is impossible then to avoide unclean issues . i cannot but daily and hourly touch some filthinesse , unlesse i run out of the world , and from my selfe . sol. . therefore as the woman having the bloody issue , thrust in daily to touch the hemme of christs garment , mar. . that his bloud may heal thy bloudy issues . . as seeing need of daily mercy , to true watch joyne prayer , as hezekiah , chron. . , , . the good lord be mercifull to him that is sanctified , although net according to the purification of the sanctuary : and the lord heard him . so will he thee , where he findes a true endeavour after cleannesse . sect. viii . now followes the oblation for the uncleannesse of leprosie . the cleansing of the leper is in lev. . where we read of two sorts of oblations prescribed . . for the cleansing of him that he might come into the tent . . after his cleansing and comming into the tent , he must offer three lambes , one for a trespasse offering , one for a sinne offering , another for a burnt offering , with a number of ceremonies about the lambes , all leading to christ. but in this place we are onely to speak of the former , concerning his cleansing , lev. . from ver . . to . where . the leper to be cleansed must be brought to the priest. for he onely must discern and pronounce of it , whether it be cured or unclean : signifying , that the sinner that desires to be cleansed , must hasten to jesus christ the onely high priest of the new testament : who onely is able to cleanse and heal our leprosie of sinne , and herein is farre beyond all those types . the priest could discerne of bodily leprosie , and pronounce them cleane if they were so , but he could not make them clean if they were not . but jesus christ can properly forgive sinne , the soules leprosie , being the healing god , and onely physitian of soules . . the priest must go out of the campe unto him to consider him : to signifie , how jesus christ finds us when he first comes unto us , namely such as ( having the most loathsome leprosie running upon us ) have no right to the communion of saints , nor to any of the priviledges or gods people , but out-casts and aliens from god , from the faith , and from the common-wealth of israel , ephes. . . . the priest must first see him healed , and then proceed to the exact cleansing , vers . . signifying , a twofold action of jesus christ in the curing of the leprosie of sinne . for , . he must heal the sinner by the grace of justification and sound conversion : but this is not all , for there remaines a great deal to do before we can be soundly cleansed . and therefore . he must bestow on us his spirit , to work in us a daily growth and proceeding in sanctification , before we can be pronounced clean . . the priest must prepare . two little live birds of the clean kind , vers . . . two birds , to note the twofold nature of jesus christ , his deity and humanity . . two little birds , to note the humility and mean esteem of our lord and saviour christ. . two cleane birds , to note the unspotted and surpassing purity of both his natures . . two live birds , one to die and the other to live , to note that christ had one nature to die in , another not subject to death ; as also the twofold estate of our lord jesus , his suffering and dying estate , and his glorious & exalted estate . . he must prepare cedar wood , scarlet , and hysope : noting , ( as we have heard ) the excellent graces that christ brings to his oblation , both in regard of himselfe , his church , and his father : and signifying , that christ and his graces are inseparable : and teacheth , that no man can think to be cleansed by the bloud of christ , that is carelesse to receive his graces ; which thou must as eagerly desire as himselfe . . the use of these materialls of cleansing , concern , . the dying bird . . the living bird . . the party to be cleansed . first concerning the dying bird . . one of the birds must be slaine : pointing at the death of christ , without which is no purging or cleansing of sinne , heb. . . but one bird onely dyed : so christ was put to death concerning the flesh . pet. . . . it must be slaine over running water , that the bloud might fall into the water . the bloud falling into the water signified : . that a fountaine of grace by the death of christ is opened both for justification and sanctification . for water and bloud here meet , shadowing the streames of water and bloud issuing from the side of christ in his passion , joh. . . . the bird slain over running water signified the innocency of the death of christ , for though he must die , yet his bloud is in pure streames , as running water is . . that this water must be running water , not standing ; signifying , that there is a continuall cock and conduit of grace overflowing from this fountaine , ever runing and issuing from christ to the refreshing of thirsty and weary soules believing in his name . . by the falling of the bloud into running water might also be signified , that the death of christ should run into the ministery of the gospel , as the waters from under the sanctuary every way . as christ spake of maries fact preparing him to his death : so much more of his death it self , what he hath done and suffered shall be every where preached to the worlds end . . this water must be in an earthen vessel . not onely to signifie that christ must sweat and powre forth in his death , water and bloud according to his humane nature , ( which for the time of his abasement was a fraile and brittle vessell , subject to infirmities and contempt , and in all things like unto ours onely sinne excepted ) but also that this blessed treasury of the church should be retained and held in earthen vessels , that is , the faithfull ministers of christ ; how contemptible so ever they are in the world , yet these shall carry and disperse these blessed misteries unto men , as cor. . . secondly , concerning the live sparrow . the generall signification of it was christ now alive raised from the dead , who can die no more , but ever liveth , and sitteth at the right hand of god , and that by the power of his divinity . and . this sparrow must be used also to the cleansing of the leper . for neither the humanity of christ without his deity , nor his deity without his humanity can cleanse or justifie the sinner . neither the life of christ without his death , nor his death without his life can availe us to righteousnesse . act. . . god shed his bloud to purchase the church to himself . . the priest must dip the live bird , and the cedar , and scarlet lace , and hysope in the bloud of the sparrow slaine and pure water , vers . . signifying , . that the deity of christ ( which is impassible in it selfe ) can yeeld us no comfort alone , had it not been joyned to an humanity subject to passion , which is plainly meant by dipping the live bird in the bloud of the slaine . for therefore the sonne of god must take our nature to better our nature , and take our flesh , that by death he might destroy him that had the power of death . heb. . . . the scarlet , cedar and hysope must be dipped also , to shew , that all the graces we receive from him must be dipped in his bloud , by which alone we have both accesse unto grace , and acceptation into grace . for by the dipping and union of this live bird and slaine , we come into the grace and favour of god , being united first to his humanity , then to his divinity , and so are knit to his whole person , and by him we come to the father . . the priest must let the live bird go into the broad field , vers . . signifying , . christs escape and deliverance from death , and the power of the grave . . his exaltation after he was once consecrated , his ascending on high , and being made higher than the heavens , heb. . . . the publication and manifestation of righteousnesse purchased by the death of christ , in the broad and open field of the church , and this in the daily ministery of the gospel . thirdly , concerning the party to whom this cure must be applied . the priest must sprinkle on him that is to be cleansed this bloud seven times . signifying , . that onely christ jesus doth sprinkle his bloud on penitent soules , from whom onely they must expect pardon and purging from sinnes . . that christs bloud must be particularly applyed to every believer , to every thing that is to be cleansed : partly by gods imputation of christ and his merits to the penitent sinner : partly by his ministers in the publishing and speciall applying the particular promises to every soule that is weary . . seven times sprinkling noteth , . perfect justification by the bloud of christ , the number of seven times , perfect sprinkling ; he is able perfectly to save , heb. . . all that come unto him , and needeth no other seeking of other merits to satisfie or justifie . . to put the unclean person in mind how hardly he parts from his foulenesse : and us , that it is no easie thing to be rid of sinne . . how weak and imperfectly our selves apply the bloud of christ , that have need of so many sprinklings : to humble us for our weaknesse of faith , and slow progresse in sanctification . sect. ix . i. all these ordinances and ceremonies in discerning and curing this disease , in generall teach us two things . i. that it is no small businesse to be rid of the leprosie of the soule , and the infection of sinne ; which was but shadowed in that , as that was occasioned by this . for whence is bodily leprosie , but from leprosie of the soule ? or what is it that strikes the body with such contagious sickness , but the infection and sicknesse of the soule ? as in gehezi , miriam , uzziah ; whose bodies were so fouly infected and deformed by the leprosie of the soule , and corruption of heart . and who sees not how the lord would lead them and us to take speciall notice hereby of the souls leprosie by sinne , in that he committeth the knowledge and discerning of this disease of leprosie to the priests , sending them to the physitians of their souls , and not to the physitians of their bodies , whom one would think it more specially and properly concerned ? this should admonish us all , that if there be so much adoe to get clean bodies , clean faces , clean skins ; how great our care and businesse should be to get clean souls , the soile of which cleaves not to the skin onely , but sticks closer to us than our skin or bones ; and yet we think every slight sigh , or lord have mercy , or three words at our death sufficient to rid us of our sinnes , and soules leprosie . ii. how careful the lord is to sever the clean from the unclean for fear of generall infection . teaching , . the magistrate , that as the lord puts difference between him that sweareth , and him that feareth an oath : so should they to incourage and countenance the clean person , that is , the godly and faithfull . david set his eyes on the godly in the land , not to maligne or wrong them , but to cherish their persons , and help up religion and the fear of god in them : as also to discountenance and terrifie the foule blasphemer , the drunkard , sabbath breaker , idle persons and gamesters , that thrust themselves out of their calling all the week long . but if a man by his course shuffle clean and unclean together , nay run with the unclean , & countenance gamesters , swearers , bibbers , how doth he execute the judgements of god ? . a good minister then stands in the counsell of god , when he severs the precious from the vile , jer. . . the priest in the law must pronounce him clean that is so indeed . he durst not pronounce a foule person to be clean , nor a clean person foule . then how dares a man that stands to judge between the lord and his people , scandalize or scorn such as endeavour most to be clean ? how comes it that we do not hear drunkards , adulterers , theeves , swearers , blasphemers , so rated and disgraced as them ? or how dare men sell praises of religion to foule atheists , swearers , haters and despisers of goodnesse , ( as if men should gild rotten posts , or wash dead bricks ) making them at their death seem as white as lawne , who all their life were white as lepers ? well , let not the despised members of christ be discouraged ; we know that the judgement of christ shall passe righteously between the cleane and uncleane . if thy heart be upright , let all men cast the foule brand of an hypocrite on thee , jesus christ shall pronounce thee clean . . every good man must and will be glad of this separation , rejoyce in that arbitrement that differenceth cleane and uncleane , as most savoury . wicked men can abide nothing lesse than this shedding and differencing of men . whence are so many tumults ? oh you are more holy than all other , you are the pure ones , you are all clean , &c. but because they have learned a trick to deceive themselves , and to hide their foulenesse ( as they think ) by crowding all into one confusion . now is that doctrine onely intolerable that fetcheth them out of their holes , and casts them out among their uncleane fellowes , for whose company they be a great deale fitter , than for the society of saints and beleevers . ii. note in speciall . . in that the leper must bee sent to the priest to have his leprosie discerned : we see that our lord jesus ( who was typified by the high priest ) can discerne our leprosie . thou maist hide thy sinne from man , but thou canst not deceive him , no idle excuse or fig-leaf can cover thee . if he see thee an adulterer , a swearer , an unjust person , a covetous or proud person if he see thee an enemy , a prophane person ; he will judge thee a leper . thou canst not sin ( though never so secretly ) but thou art sure to be discerned and tried , by him whose eyes are as a flame of fire . and if he judge thee a leper he will pronounce thee a leper , and thou canst not apeale from , but must stand to his judgement . what if a man applaud and commend thee for an honest man , a good neighbour , a just man , if he judge thee a leper ? what had it been better , if all the congregation had taken part with a leper , if the priest pronounced him uncleane ? and if he pronounce thee uncleane , he will shut thee out of the campe , out of the society of god and his saints , till thou beest seasonably cleansed . men may faile in their censures , and shut out the clean for unclean ( as joh. . . the jewes did the man that was born blind ) and hold in the uncleane for base respects : but jesus christ he shuts him out unpartially , whom he pronounceth a leper . ii. then was the leper healed , when in the judgement of the priest he was so ; and then the priest must pronounce him so . the priest could not make him clean but pronounce him clean : even so , thou art then cleansed from thy sin , when in the judgement of christ ( our high priest ) thou art so ; who not onely can pronounce thee cleane , but make thee so . quest. but how may i know that christ accounts me clean ? answ. when his word by the mouth of his servant pronounceth thee clean , he accounts thee so . whatsoever yee bind or loose in earth , shall be bound or loosed in heaven , mat. . . with joh. . . christ onely properly pardons sin , and remits it , . by merit . . by efficacy of conferring ; and no minister can thus remit sinne : but every minister must pronounce & declare pardon to penitent sinners ; and when he doth this in christs name , christ from heaven pronounceth the leper to be clean . ob. but there may be errour in the priests sentence , and the ministers judgement is not infallible . sol. the sentence of the priest was infallible , if he kept him to the rules of inquisition : and the minister pronouncing pardon upon penitent sinners cannot be deceived ; though thou maiest deceive thy selfe in applying promises and grants of pardon not belonging unto thee . question , what are the rules of inquisition or direction . a. . if by rubbing the place he see it grow red the leprosie is in the way of cure ; if it be not red by rubbing , it is incurable : so if the sinner be ashamed and blush at his sin , if godly abashment hath begun his repentance , it is a good signe of cure . . if the spot pricked with a needle , there come forth bloud , it is in the way of cure : so sinners pricked with the needle of the law , if they have sence of pain which makes them cry out of themselves , and see the need of christ , it is a good sign . men pricked now adayes , stir up their bloud against the physician ; but such are far from cure . . a leper was healed when his leprosie was stayed , and went no further : so he is to be pronounced clean , who truly turnes to god ; sinne hath lost dominion in him ; sinne growes lesse and lesse ; the stirrings of corruptions are abated ; he cannot doe as he hath done , or would doe ; nor forget that he was cured . . when the conscience is bathed in that fountain in which water and bloud have met , then is the leper clean . when by the merit of christ the sinner is fully justified , and by the spirit of christ he is in part sanctified , and riseth up towards full sanctification ; then is he truly pronounced clean . object . alas ! i am then unclean still ; i find much foulness and folly present with me . sol. . the leper and sinner may be truly cleansed , never fully in this life ; for every day will make him foul even after true repentance : but we must daily renue our repentance for daily cleansing . . remember , that the leper must shave his hair again and again , but he leaves the roots behind ; yet he was pronounced clean , though the hair was still growing , and for all the roots . . the running water in the basen for the cure of the leper , signified a continuall flowing of a fountain of grace from christ to the heart of the sinner , for his continuall washing . iii. what every man must doe in sence of his spirituall leprosie . something is to be done before the cure : something after . i. before the cure . . as the leper discerning his own misery , esteemed him an happy man that was clean : so thou seeing this disease , must judge thy self most unhappy and miserable of all men , as paul , rom. . and never think thy self happy till thou hast got a cure , psal. . . every leper cried out , i am unclean : the same must be thy complaint and cry . . get thee to the priest : go to christ in humility , as that leper ( matth. . . ) lord if thou wilt , thou canst make me clean ; and the least touch of christ shall make thee clean , vers . . . naaman , being struck with leprosie , must wash and be clean : so must thou bewaile and lament thy estate ; wash thy selfe in the salt sea of teares , that god may wash thee with the sea of mercy . especially in greater sinnes ( as in a deeper leprosie ) take up deeper humiliation and repentance ; as david washed his couch with teares . ii. after the cure . . if god have healed thy leprosie , be thou thankfull ; so naaman , king. . . not as the nine lepers of whom none returned back to give thankes . would to god one of ten were as thankfull as we ought for so great a cure . . bring thy gift to the lord for the curing , for so the lepers were enjoyned : that is , pay thy vowes ; offer up thy selfe and all thy obedience , an acceptable sacrifice to god , rom. . . resigne unto god ; present all thy sacrifices by the high priest jesus christ , in whom alone thou canst finde acceptance . objection , alas , i have nothing worthy giving unto god. sol. . thou canst give no lesse than true endeavours of obedience ; and then , be they never so weak , he that accepts the will for the deed , will accept them . . god prescribed a smaller offering for the poor than for the rich ; the poor man must provide a sacrifice according to the labour of his hands : to comfort the weake christian , who offering according to his ability , is respected according to that he hath , not according to that he hath not . . the third thing after the cure , is , to avoid the company of lepers , cor. . . if a man be an incorrigible sinner , let him be to thee as an heathen or publican , matth. . . a good lesson for the masters of families to cast out leprous persons from the rest . it is incredible what mischief one swearer , one drunkard , one wanton , one prophane beast may do in an house . we have not more usually seen an whole house infected , and poisoned up by one plaguie person , than whole houses corrupted by some one leud person ; which suffered ( as one swine in a garden ) roots up all that is good . so much of holy persons : now follow holy things . chap. xvii . holy things , types of christ. having now intreated at large of such holy persons as we have seen expresse types of christ , the second generall head ensueth , which is to speak of holy things . all which in the old testament , and jewish pollicy did especially ayme at , and point out christ after a farre clearer manner than did the former . and therefore for the confirming of our faith in the new covenant , we must go on to shew the correspondence and agreement of the scriptures in both testaments : and that christ is the same in both ; and the faith of believers the same in substance , onely differing in the manner of exhibition and publication . a man that superficially looks over the books of moses , and sees so great an heape of ceremonies and ordinances , would wonder what the lord meant to enjoyne so many , and ( as reason would judge ) so needlesse institutions to his own people ; of which they can make nothing by cursory , scarce by considerate reading . and hence ( whereas the jews were so superstitiously observant of the books of moses , as that they had at their fingers ends a great number , not of the precepts onely , but of the letters and pricks of every book and chapter : ) christians ( unlesse it be in point of history ) almost reject the books of moses ; not for their credit and truth , but for their utility and use , as not touching them . but to him that readeth and considereth will appear : . how truely our saviour affirmeth ( joh. . . ) that moses wrote of him : partly by promises and prophecies , and partly describing him in figures and shadowes ; so as , had the jewes believed moses , they had also believed in him : but rejecting moses ( not in the generall : for generally they believed him , and magnified him as their greatest prophet : but ) in the special prophecies and promises concerning the individual person of christ ; therefore they could not believe in jesus christ. . how aptly and wisely the most wise god did accommodate himselfe to this people , in loading them with so many burthensome ceremoniall constitutions , and yet not one of them in vaine . for , . consider the nature of the people ; it was rude and dull , and needed corporall and externall elements and rudiments to help them . besides it was not onely naturally superstitious , and addicted to idolatry : but had lived some centuries of yeares in egypt , and was infected with egyptian rites . and further , they were now to go into the land of the canaanites , and were in danger to learn their fashions , deut. . . and therefore the lord would prescribe to their whole life ( both in sacred and civill things ) abundance of ceremonies ; whereby their senses should be exercised , their faith excited , their obedience preserved , and themselves restrained from devising on their own heads , or appointing to themselves any other worship or form of service , than that of the lords owne prescribing , which should find them work enough , and take up their minds sufficiently . . if we look on the many kindes of rites , and ordinances , and compare them with the many ends which the lo●d had in ordaining them , we shall conclude none of them were idle or superfluous . for , . god would have the glory of christs kingdome shadowed , and his own religion gloriously propounded , and reverently received , not exposed to any contempt ; and therefore appoints the erection and sanctification of a stately tabernacle with all the costly vessells , and holy persons garments . . he would traine up that people in piety , and stirre up in their hearts an earnest sence of sinne , and hunger after mercy : and this he will do by appointing so many kinds of sacrifices , and rites about them . . he would frame them to purity and sanctimony of heart and life , and will help them hereto by the many lavers , purifications , cleansings , and sanctifications , of which we have heard in part . . he would nourish naturall love among his people ; and for this end appointes many feasts , meat and drink offerings , and many solemnities to appear and rejoyce before god. . he would have them testifie their thankfullnesse for his great bounty , and acknowledge themselves homagers as was fit . and therefore ordaines a number of oblations , first fruits , tithes , vowes , first-born , and many moe institutions to testifie their gratitude . . many of gods great works must be held in their eyes , and must not be suffered to slip out of memory . and for this purpose served many of those institutions ; as deut. . . when thy sonne shall aske thee in time to come , &c. for this end the passeover must be yearely celebrated , exod. . . and chap. . . so also the feast of tabernacles , lev. . , . the lord so ordered , as the jewes could not cast their eyes any way within doors or without , but some shadow or other should meet them , and preach unto them either christ or some grace by christ , or some duty unto christ. in the fields they had first fruites , first borne of cattell : in their houses the lintels must have the law written : in their bodies circumcision was a teacher : on their cloathes , fringes : if at their tables , choyce of meats : if on their children , the first borne a type of christ. so for times , places , and the rest . but that we may propound to our selves some good order and familiar method , in which we must bound our discourse : we must know that all the holy things in the old testament pointing at christ , were : . substantiall . . circumstantiall . substantiall , are such as concern the parts and substance of gods worship . circumstantiall , are such as concerne some inferiour things about that worship . the former may be referred to two heads . . sacraments . . sacrifices . the difference : in sacraments we see god giving us all good things in jesus christ. in sacrifices we present all our duty to god by jesus christ. now for the sacraments of the old and new testament in generall , we must in one word know , that they are outward signes , seales , and confirmations of gods word and promise of grace . for the lord knowing and tendering the weaknesse of man would informe him of his good will and pleasure two waies . . he would speake to his minde and understanding by his word and promise . . to his outward sences by externall signes and sacraments , called by some of the fathers , visible words . he is not contented by his word to declare his will , but also by sacraments to witnesse and signe that word , for our more full instruction . if before the fall he covenanteth ( by his word ) life upon condition of works , he addeth a twofold signe to the sences of adam , the tree of life , and the tree of knowledge . if after the fall he give a promise of the blessed seed gen. . . he enjoyneth to adam outward sacrifices and signes of that his word . if to antient believers before christ he promise deliverance from sinne , death , and hell , on condition of faith in the messiah to come , he sealeth up this promise by two standing sacraments : circumcision , and the passeover . if to believers of the new testament he accomplish in his sonne all those ancient promises , and now preach salvation to all that believe in the name of christ crucified , dead , buried , raised , ascended , and sitting at the right hand of his father , as joh. . . this promise he confirmeth with two sacraments , baptisme , and the lords supper , as speciall seales of his grace . thus is the lord still like himselfe in all ages , and provideth fully for our direction and consolation , for our strength and assurance in the covenant of grace and salvation . but to come nearer to our purpose . the sacraments of the old testament were either before the fall , or after . of the sacraments in paradise before the fall ; we are not to speak , as the tree of knowledge and the tree of life : because . they sealed the covenant of works , not the covenant of grace . . they concerned the first adam without any respect or reference to the second adam : there was no need of christ , and consequently no type of him . we are onely to speak of jewish sacraments , types of jesus christ , and so reject them which never aymed at christ , but were before any distinction of jew or gentile . these jewish sacraments were either . ordinary or standing . . extraordinary and occasionall . ordinary were . circumcision . . passeover . circumcision was the the sacrament of enterance and receiving the jew into gods covenant . the passeover was a sacrament of continuance and growth in that covenant . extraordinary , which were in some resemblance both to them , and the two sacraments of the new testament . . to circumcision and baptisme answered the sacraments of the cloud and red the sea. . to the passeover of the lords supper answered mannah from heaven and water out of the rock . of these we must ( by gods assistance ) speak in order , not what we might , for that were endlesse , but what we must necessarily , so farre as they preach christ unto us , or may set us nearer unto him . chap. xviii . circumcision , a type . herein . what it is . . how it figures christ. . observations . . circumcision was a sacred rite ordained by god ; wherein , by cutting off the fore-skins of all the males of the jewes in the eighth day , the covenant of god , made to abraham , was sealed up to him and all his posterity . . a sacred rite ordained by god : god is the author . for , . he onely that can promise and give the grace , can seale the covenant . . abraham received it of god , rom. . . therefore god gave it . . the institution is in gen. . where is the word of institution , . in commanding , . in promising . . the subject of circumcision were all the males of israel descending of abraham . for these must be destinguished from all families of the earth , gen. . . neither may we think that women were excluded out of the covenant of grace , for they were comprehended under the circumcision of males . and god spared the weaker sexe ; becaese it was enough to bring them within the number of abrahams posterity , to be born of the males circumcised . besides , as the males carry a speciall type and resemblance of christ ( as cor. . . ) in order to the female : so was it fit they should have the thing and ceremony of circumcision , and the female onely the virtue and efficacy , junius . . the part must be the part generative . gen. . . my covenant shall be in your flesh ; and vers . . circumcise the fore-skin of your flesh . the very place shewes that circumcision aymed to remedy the corruption and uncleannesse of mans nature , whereof it admonished abraham and his posterity . for neither abraham nor any of his were chosen into the covenant , because they were cleaner or holier than other ; but that they might be holier . gods election is free , who maks choyce of them that need circumcision as well as any other . . the time , the eighth day : because . the lord had a mercifull respect to the tendernesse of infants . . not to distinguish , but that those infants also were within the covenant that died within that time . . because whatsoever was born of man or beast was legally impure , and in their bloud till the eighth day , and therefore no beast must be offered to the lord till the eighth day , ex. . . and ch . . . no nor men of other nations , servants or other must be circumcised but upon the eighth day from their comming in . . this precise observation of the eighth day was not without a mistery , either pointing to the resurrection of christ on the eighth day , or leading beyond the week of this present life ( in which we cannot be perfectly circumcised ) unto that eighth day in the life to come , when all our corruption shall be cut away , and perfectly and at once abolished . . the end of circumcision was to seal up gods covenant made with abraham . this covenant had three clauses . . of the multiplying of his feed in christ. . of the inheritance of the land of canaan , being a type of heaven . . of the blessed seed , the messiah , that was to come of him typified in isaac , and so was circumcision a seal of the righteousnesse of faith , rom. . . ii. circumcision figures christ. i. as it was a jewish sacrament , wherein christ shined out clearly ; who was and is the substance of all sacraments both jewish and christian ; for christ is the substance of the whole covenant , and all the seales of it . in this sence the apostle calls it a seal of the righteousnesse of faith . namely , . a seal of secresie , that locked up the covenant onely to that people . . a witnessing seal , whereby ( as by a visible , perpetual , and sensible signe in their flesh , which they could never lay off ) the lord would still hold in their sences , his own promise of grace made unto them in the promised messiah , and their promise of obedience made back againe unto god to become his people . which promise of theirs , howsoever they were to endeavour in ; yet could it not be fully performed for them but in the promised seed , in whom their imperfect obedience and indeavours were to be covered & accepted . and thus is every sacrament a signe . . of grace . . of duty , and a religious signe binding god to man , and man to god. . a strengthning and confirming seale by which the lord pleased to ratifie the promise of grace , and seal up to them the inward and invisible circumcision of the heart ; called the circumcision of christ , col. . . because he onely by his spirit can work it , deut . . ii. circumcision figures christ , as it was a signe . . memorative of the covenant of god made with abraham and his seed , gen. . . which mercifull covenant was founded in christ jesus , out of whom god never contracts covenant with any man. he onely slayes hatred , and makes god and man to walke together as friends . . figurative , or representative ; foreshewing , . that the messiah should be born of abrahams seed , and not of the uncircumcised nations , who being to be a minister of the circumcision , was also to receive circumcision himselfe , which was shadowed in all their circumcisions . . in their shedding of bloud by circumcision , was represented to their eyes the shedding of christs bloud ; not onely in the first fruits of his bloud-shed in his circumcision ( which was a part of his humiliation , and a parcell of the price paied for our sinns ) but also the full powring out of all his bloud in sacrifice upon the crosse , wherein the circumcision of christ was fully accomplished . . was shadowed their duty also ; that having shed the first fruits of their bloud in circumcision in obedience to god , they should be ready to shed all their bloud for him whom they expected to shed all his bloud for them . . a distinguishing signe of the jewes from all other people who were without god , without christ ; and they onely a chosen seed , in that blessed seed in whom all their prerogatives were conferred and established . . a demonstrative signe , . of the naturall sinne and disease of man ; and therefore it was placed in the generative part , to admonish abraham and his posterity of their uncleannesse ; for things clean need no circumcision nor ablution . abraham and his seed must be led out of themselves . . to demonstrate the cure and remedy by the messiah to come , cleansing our natures two waies . . by bearing upon himselfe the imputation of our impurities . . by healing them in us , partly by his merit and bloudy death bestowing a perfect righteousnesse upon us ; partly by his spirit daily sanctifying and circumcising our hearts : thus hath this sacrament preached christ unto us . now the observations to make it usefull . . take notice of our own estate to humble us , both in state of nature , and in state of grace . . in our nature , we are all sprung out of a corrupted seed ; which although we would forget , yet the lord in this sacrament took care that his people should carry upon their bodies the signe of sinne and death , seizing upon their whole nature . in place of which comes our baptisme presently after our birth ; shewing , that a man in his very first frame is filthily polluted , and goeth astray even from the womb . psal. . . whence also it is called , originall sin . . because it hath been from the beginning of the world . . because it is the originall and beginner of all sinne in us ; it is the first of all our sinnes . . from our beginning , even from our conception . psal. . i was conceived in iniquity ; and we from it called the childeren of wrath , that is , laid under wrath even from our childhood , eph. . . . after grace received see the weaknesse of our faith . abraham the father of the faithfull , needed this pledge and seale to support his weak and shaking faith . who can say , my faith is strong enough , which is ever imperfect in the best , who know but in part , and believe but in part ? why else did the lord appoint the use of sacraments to the strongest believers , and that all their life long ; but to put them in mind of the weaknesse of their faith , which needeth such continuall props and supports ? neither is it marvel that men are so heavy to the reverent receiving of the sacrament , because they see no want , no need , no benefit of faith ; they feel not the weaknesse of faith , which would breed desire of strength , and drive them to the diligent use of the meanes . ii. if christ be the truth of circumcision , then every christian in the new testament must be circumcised as necessarily as the jewes in the old . and though the ceremony and act of circumcision be worn out : yet the truth of circumcision as neerly belongs to us now a dayes , as of old it did unto them . in whom we are circumcised through the circumcision of christ , speaking of the gentiles converted unto christ. in which words , the apostle plainly distinguisheth between jewish circumcision and christian , between legall circumcision and evangelicall , between moses his circumcision and christs . here . what this evangelicall circumcision is . . the difference from legall . . the marks and notes of it . . the motives . this christian circumcision is described ( col. . . ) to bee a putting off the sinfull body of the flesh ; that is , in plaine tearmes , the mortification of the body of sinnes that are in the flesh . for the truth and kernell of circumcision never stood in the cutting off a piece of skin ( that was but the shell of it ) but in cutting off the lusts of the heart & life , & parting from corruptions of nature , which rebell against the spirit . and this we have in christ alone , being as farre beyond the circumcision of the old testament , as the truth useth to excell the type : as farre as christ is beyond moses , or heaven above earth . this renovation of mind was . . signified by that ceremony . . promised by every circumcised person . the difference between this evangelicall and that legall circumcision , is , . in the efficient . that was appointed by god to be made with hands : but this is a wonderfull work without hands , done by the finger of god himselfe . the mortification of sinne is so honourable a work , as the hand of man and angels cannot do it . . in the subject . that was wrought upon the seed of abraham according to the flesh : this onely upon abrahams seed according to the faith , upon believeres and members of christ. that upon the jew without : this upon the jew within . that upon ismael as well as isaac : here no ismaelite is circumcised . that was circumcision of the naturally born , and males onely , of jewes onely : this is of the supernaturally born againe , male or female , jew or gentile , for in christ all are one . . in the proper seat . that was ceremoniall in the flesh , this morall in the heart . in that a natural part was wounded : in this the very corruption of nature . that dealt with flesh in substance : this with the body of flesh in quality . . in the end . in that , every man was circumcised in himselfe , and his bloud shed to fulfill the rite of the law : in this all believers , men and women are in christs bloud once circumcised to fulfil the rigour of the law. . in the effect . by that , the person was received into the society of gods people according to externall profession : by this , the sinner is received into inward and eternall fellowship with god , and into communion with gods people . . in the latitude or extent . in that , the priest circumcised in one part of the body : in this , christ our high priest circumciseth the whole man. in that , one beloved part was cast away with griefe and sorrow : in this , the whole corruption of nature , and all beloved sinnes ; with no lesse griefe and sorrow of heart for them . . in the durance and continuance . that was temporary , but till the coming of christ ; who razed the type , and raised the truth : but this is to continue for ever , till the second coming of christ ; and is most perfectly finished and consummate in heaven . the notes or markes to know inward circumcision attained by christ , are these . . the party to be circumcised was presented and offered to this ordinance of god , as willing and contenttd to part with his flesh and bloud in obedience to god : so here thou hast begun thy circumcision , if thou hast offered up thy soul , body , and all , a reasonable sacrifice to god , rom. . . willingly mortifying all the deeds of the flesh , and denying and renouncing all fleshly lusts and affections , which are as neat and as dear unto thee as the parts of the body . so col. . . it must be a putting off the sinnefull body ; implying , not a suffering it onely to be violently taken and cut away : but a voluntary putting away , and parting with it . indeed in legall circumcision the infant could not cut away the flesh of his body : but in evangelicall circumcision thy selfe must put off this sinnefull body of flesh , and be more than a meer patient . . as there the whole body was wounded in one part : so see the whole body of sinne be wounded in all parts , not one member spared , col. . . put off the sinnefull body . no sinne must raigne , none unresisted . and therefore , . labour for an heart circumcised . there the lord begins this work , deut. . . and chap. . . there see thou hast begun . see thy desires be sanctified ; that the thoughts of thy heart and inward affections be watched and guarded ; not suffered to be earthly , wanton , impious , disordered , or unfruitfull . this purging of carnall affections , and fastning them on the right object , is a note of inward circumcision , deut. . . . see thine eare be circumcised . act. . . the jewes are reproved for uncircumcised eares . all sinnes of the eare must be circumcised ; and that is done in opening them to hear god and good instruction , and shutting them against slanders , false tales , wicked counsels , doctrines of liberty , and the like . . circumcise thy lips ; which then are so , when they are able to speak for god. moses ( in exod. . . ) complaines that his lips were not enough circumcised . all the sinnes of the tongue must be cut off . this circumcision admits not a lie , an oath , a slander , a deceitfull , or filthy , or unclean speech unmortified . . all sinnes of the eye must be circumcised , by making covenant with this member ; not suffering the eye to be envious , covetous , wanton , scornfull , adulterous . and so examine all the parts , that no sinne be peaceably admitted , without drawing bloud upon it , as was in circumcision . . as in that circumcision was sence of much paine and griefe in the body ; as we see in the shechemits , gen. . . so in this ( where ever it is ) is affliction of conscience , pain of spirit , pricking in the heart ; as in the converts , act. . . which makes the circumcised mourn , and cry out of himselfe ; judging himselfe , and breaking his heart with godly sorrow for sinne . the priest could not take the knife , and cut off the piece of flesh without paine and sorrow of the child : neither can the minister take the sharpe weapon of the law to wound and cut the body of flesh in any part , but it will be painfull and sorrowfull to the child of god ; who will judge and condemne himselfe , and dares not stand out the threats of the law , as many contemptuous rebels do . an hard and secure heart is an uncircumcised heart : good josiah will tremble at the word ; but all gods words and plagues stirre not pharaoh . . as that part cut off was never set to the body againe , but was taken quite away for ever : so in this circumcision of christ is not a parting with sinne onely for a time , but a ceasing of sinne , that is , a constant endeavour to forsake all sinnes , inward , outward , secret , open : a parting from pleasing , profitable , deare , and bosome sinnes ; saying to them ( as ephraim to his idols . hos. . . ) get ye hence ; what have ye to do here ? with resolute purpose never to give them entrance , or entertainment more . those that fall to their former sinnes , as who forget they were washed ( like dogs and swine ) were never circumcised . the skin once cut off died for ever : such a dying to sinne must be in this circumcision . . in that was a joyning to gods people , and a receiving of the party into the church and family of god : see if thou beest joyned to gods people not in outward profession , but in sincere affection ; embracing them that feare god , delighting in their society , giving them the right hand of fellowship , and with the hand the heart ; separating from the fellowship of the uncircumcised and prophane , as the jewes medled not with the samaritanes . doest thou professe circumcision and grace by christ , but oppose and pursue the professours of christian religion , as ismael him that was born after the promise ? a plaine signe , all thy circumcision was made with hands . thy body was washed with water of baptisme : but thy heart is unwashed , untouched with any water of saving grace . . in that was a joyning and admittance to the outward worship of god , and externall communion in all holy things : so here thou art become a true worshiper ; not outwardly in the letter and ceremony , but inwardly in spirit and truth : a jew within , rom. . . phil. . . we are the circumcision , which worship god in the spirit . he that worships formally , for fashion , for law ; and in the mean time can contemne the power of godlinesse ; cannot away with inward watchfullnesse , sincerity , strictnesse : though by baptisme he be brought to the externall communion of the church in holy things ; all is but in the letter , without all circumcision of the heart . . in that was much rejoycing as in a great priviledge ; and the jew did much boast , and beare himselfe upon this prerogative ; partly upon the externall worke ; partly on their distinction by it ; partly because it manifested them sonnes of abraham according to the flesh : and much was their praise among men : but true circumcision rejoyceth not in abraham , but in christ ; hath no confidence in the flesh , but renounceth all outward things , and settles his rejoycing in christ alone and his merits : counting all other things dross and dung in comparison of him . let the jew trust in circumcision by the work wrought , as our judaizing papists do in their sacraments ; let him glory of abraham his father , joh. . . that he is beloved because the seed of abraham : we are chosen in christ not in abraham . in him we have atonement and become a beloved people , and not in abraham . in him we come boldly to the throne of grace , and speed in our suits : in him we glory all day long . we trust not in good meanings , as simple ignorant persons ; nor in merits , as wilfull blinded papists ; nor in any thing within us , nor without us , nor without christ. all our joy and trust is in himselfe alone . and this is the true inward circumcision , phil. . . the motives are . . all outward service and ceremony without this , is rejected ; as preaching , hearing , praying , fasting , weeping . all thy service and labour is lost , if by the spirit of god thy mind be not renewed , and faith and conversion wrought in the heart . for as the jewes ( being circumcised ) were chalenged to be uncircumcised ( though they had the fore-skinne of the flesh cut off , and had the circumcision made with hands ) and were so farre unworthy of abrahams seed , as that they are called , witches children , seed of the whore , isai. . . and act. . . so art thou not circumcised , which art onely outwardly , rom. . . a jew without , or outward , is as good a worshiper as thou . . if we cannot say truely that now not the jewes , but we are the circumcision , col. . . our persons are no better before god , than an uncircumcised person in the law. therefore if thou art not thus circumcised , thou art , . an exceeding hatefull person . so david of goliah by way of reproach and contempt : this uncircumcised philistime . . thou hast no part in the promised messiah no more than he . . no portion in canaan , not a foot in heaven : all thy portion is in earth . . no member of the true churth , but without the communion of saints . . as he was in state of death and judgement , deut. . . jer. . , . so thou shalt be condemned as surely for want of a sanctified and circumcised heart , as he for contemning circumcision of his flesh . col. . . ye were dead in the circumcision of the flesh ; without the life of god in grace , without hope of the life of glory . chap. xix . the passeover , a type . the second ordinary sacrament of the jewes , lively representing jesus christ , was the passeover , instituted , exod. . to be a lively type of christ. cor. . . christ our passeover is sacrificed for us . the name of this sacrament hath in it the occasion , for it was ( by god ) therefore instituted in memoriall of their great deliverance in egypt , when the destroying angell ( who slew all the first born in egypt in one night ) passed over all the israelites houses , whose doors and posts were striked with the bloud of the pascall lamb slain and eaten in that house ; wherein the godly jewes were not to fix their eyes in that externall signe , or the temporary deliverance signified ; but to cast their eye of faith upon the messiah and true paschal lamb ; by means of whom , the wrath and revenge of god passed over all those whose soules are sprinkled with his bloud , and who by true faith feed upon him . and therefore , howsoever the word , passeover , hath in scripture many significations , both proper and figurative ; i understand by it the whole institution of god concerning the lamb called paschall . in which we shall see jesus christ most lively pourtrayed before us ; and that this one legall sacrament preached ( not obscurely ) to the ancient jews the whole doctrine of the gospel , and grace of salvation , by the onely suffering of jesus christ. this will appear in five things . . in the choice of the sacrifice . . in the preparing of it . . in the effusion of bloud , and actions about it . . in the eating and conditions therein . . in the fruits and use . sect. i. i. in the choice of the sacrifice . the lord appointed it to be a lamb , or a kidd : notably signifying jesus christ ; whom john baptist called , the lamb of god ; taking away the sinnes of the world , joh. . . christ is a lamb. . in name , revel . . . in the midst of the elders stood a lamb. . in qualities , in respect of innocency , patience , meekness ; humility , obedience to the will of his father to the death , not opening his mouth , isai. . . in fruitfulnesse and profitablenesse to feed us with his flesh , and cloath us with his fleece of righteousnesse . . in shadows , being figured in all those lambs slain , especially in the paschall lamb. in which shadowes or figures he was ( not yearly onely , but ) daily held before the eyes of beleevers ; and so here we consider him . in this lamb for his choice must be four conditions . i. condition . it must be a lamb without blemish , ver . , every way perfect , without any spot or defect : signifying the most absolute perfection of jesus christ ; who was , both in respect of his person and actions , without all spot and exception , pet. . . as of a lamb undefiled and without spot , heb. . , such an high priest it became us to have , as is holy , undefiled , separate from sinners . the reasons are two . . because else his ransome were insufficient . . he must be perfectly righteous that must become a righteousnesse to many . ii. condition . it must be a male , for three reasons . . reason . to note the excellency , strength , and dignity of christ , proper to that sex . for although he seemed a most weak man in the state of his humiliation ; yet must he be not effeminate , but masculine ; strong , stout , and potent to destroy sinne and death , and to foile all the enemies of mans salvation . christ indeed must be the seed of the woman ; but the woman must bring forth a man-child , rev. . . and though he must be borne of a virgin , yet the virgin must bring forth a sonne , isa. . . for he must divide the spoile with the strong , isa. . . . . reason . consider christ in both his natures , it was fit he should be a male as the lambe was . . as he was the sonne of god it was meet he should be of the more worthy sex of men ; for it was unfit that the sonne of god should be the daughter of man. . as being man , he was to be the messiah , the seed of abraham , the sonne of david ; and so to be circumcised , to be a fit minister of circumcision . . reason . consider him in his office . he was to be a king , a priest , and a prophet of his church ; all which necessarily require him to be a man , a male , a the lamb was . we conclude therefore hence , that being the head of the whole church , he must be of as worthy sex as any of his members . iii. condition . the lambe must be of a year old , ver . . to signifie that christ dyed at a full and perfect age , in his strength ; and therefore had experience also of our infirmities . for a lambe of a year old is at his state and growth , and a lamb of a year old is acquainted with many miseries : even so our saviour , living to the full strength of a man , was a man full of sorrows , and acquainted with infirmities . see heb. . . we have not an high priest which cannot be touched with the feeling of our infirmities , but was in all things tempted like us , yet without sin . iv. condition . he must be taken out of their own flocks and folds : for so moses to pharaoh , exod. . . thou must allow us our beasts for sacrifice to offer to the lord. plainly signifying , that christ was to be an israelite : and within the fold of gods own people ; for he was to be of the seed of abraham ; and salvation was of the jewes , joh. . . yea , and the lords own law requires , that the king should be taken from among his brethren , deut. . . and much more the king of the church , being king of all kings . sect. ii. ii. jesus christ was as evidently expressed in the preparation of the paschall lamb wherein the jewes were tyed to six observations . i. observation . the lamb must be severed from the flock , v. . to signifie jesus christ separated by god the father to the office of mediator ; and that two waies . i. by gods eternall decree ; he was a chosen servant of god to the most excellent service in heaven and earth . isai. . . my elect servant . and thus is called a lamb separarated from before the foundation of the world , pet. . . . in due time actually separated from all the rest of the flock , by , . a supernaturall conception by the holy ghost ; whereby he became an high priest separated from sinners , all the rest of mankind remaining sinners . . by a miraculous birth of a virgin , being the seed of the woman . . by an unconceiveable union of the two natures , divine and humane , in one person ; by which he became our immanuell , god with us . . by a solemne and heavenly inauguration into his office at the brinke of jordan ; by which he was openly proclaimed the chiefe doctor and prophet of his church . thus it became this lamb of god to be actually separated from all the rest of the flock : because for all the rest he was to pay a greater ransome and price , than any other that could be found amongst all mankind . ii. observation . the lamb thus separated must be reserved and kept alive four daies ; even from the tenth day of the first month till the fourteenth day of the same month , vers . . wherein was signified the very particles of time of christs both ministery and passion . . for his ministery . christ must not be sacrificed presently so soon as he was born , nor so soon as he is baptized and separated , but after that separation must live about four years to preach the kingdome of god , and then be offered up ; that his death might not be a seale to a blancke , but might confirme all that holy doctrine delivered by his owne mouth and ministery to the world . . for his passion . the time of it depended not on the will of man , for his enemies sought many a time before to slay him ; as herod in his infancy . matth . . the jewes took up stones to stone him , joh. . . the nazarites would break his neck from an hill , luk. . . and many other attempts were made against his life ; but his time was not then come , the lamb must be reserved four daies . and this very moment of time was determined and registred in gods most certaine and unchangeable computation . act. . . being delivered by the determinate counsel and foreknowledge of god. whose wisdome so ordered that , . as the lamb was taken in the tenth day of the first moneth : so christ came into jerusalem about the tenth day of the same month to suffer ; as appeares , joh. . for upon the sixth day before his passion , he came to bethany vers . . and the next day he went to jerusalem , which was the fifth day before his passion , ver . . . as the lamb must be slaine the fourteenth day of the first month ( which answereth to our march ) and at the full of the moon : so , that no man might be deceived in our paschall lamb , he must be sacrificed at the passeover , the same day that the lamb must be slaine ; in the full moon , to note the fullnesse of time now come which was so long before appointed , and in such a month as when light prevailes against darknesse , and every thing revives and springs : to signifie that christ by his suffering chaseth away our darknesse and death , and brings in light and life , and a blessed spring of grace and glory . iii. observation . the lamb must be slaine , vers . . signifying , that jesus christ being ( as that lamb of a year old ) in his vigour and strength ( who by reason of his age and strength might have lived longer ) must not onely die , but by a violent death , and that by israel . noting . . that christ must be put to death by the jewes . . that the benefit aad merit of his death redounds to his church onely : the redeemer must come unto zion , isa. . . objection . how was he then a lamb slaine from the beginning of the world , before the jewes were in being ? sol. two waies . . in regard of gods decree , whereof a promulgation was made in promises and types , and an acceptation as if it had been already done . . in regard of man : he was slaine onely one time as to the act , but in all times as to the fruit : because the perpetuall power and efficacie of christs sacrifice was begun with the world , and extended to all believers of all ages , who onely diversly apprehend it . iv. observation . the lamb must be slain between two evenings . to put them in remembrance of their deliverance in egypt , which was in the evening . . to note that our paschall lamb should be slain towards the evening of the world , that is in the last times , heb. . . . that christs sacrifice was to succeed in the same time of their evening sacrifices , which were daily to be offered . exod . . and so to put an end to them , dan. . . to note the very houre as well as the day of christs suffering on the crosse. to understand which , we must know that the jewes distinguished their artificiall day into four parts . from six to nine , from nine to twelve , from twelve to three , from three to six . this last part was counted the evening of the day , and the next three houres the evening of the night . in this fourth part of the day used the paschal lamb to be slain , and the rest of the time was little enough to dresse it whole for supper : even so the true paschal lamb must be sacrificed the very same day and houre that the mysticall lamb was . for christ at the third houre , that is , at three of the clock in afternoon , between the evenings , with a great voyce gave up the ghost , matth . . v. observation . the lamb must be roasted with fire , not raw , not sod , baked , boyled , or otherwise , but all thoroughly roasted with fire , vers . . . not eaten raw , to signifie , that we must not grossely conceive , nor unpreparedly receive christ in the sacrament , as the capernaites did of the flesh of christ , joh. . and the papists of eating the raw flesh of christ , as it was born of a virgine , with their teeth . . roasted , to signifie two things . the manner of christs death , he was to be crucified and peirced . as the lamb must be thrust through and fastened to a spit , so must the lamb of god be peirced and fastened to the crosse. as the brazen serpent was fixed to a pole joh. . . . that jesus christ was made fit food ( as that lamb ) for his people by enduring the fire of affliction , but especially by suffering the hot burning fire of his fathers wrath , which had burnt up all mankind to the bottome of hell , had not christ endured it . . wholly roasted , to signifie , that christ endured the whole wrath of god ( which is a consuming fire ) both in soul and body , as that bitter agony in the garden witnesseth , which made him sweat drops of water and bloud , and complaine that his soule was heavie unto the death . vi. observation . though the lamb must be wholly drest , yet a bone of it shall not be broken . noting , that wonderfull accident in the passion of christ , that when the souldiers came purposely to break his legs , ( as they had done the others that were crucified with him ) yet by gods secret providence they were restrained , so as the antitype might exactly answer to the type , as the evangelist applieth it , joh. . . this lamb by dying when he would , hindered the breaking of his bones . for , . his body was most holy , and must not be prophaned and torne ignominiously , as if it were the body of a thiefe or malefactor . . his fathers care that keeps the bones of the saints , that not one of them is broken , psal. . . will much more keep safe the bones of his onely sonne . . his bones were to be whole buried , because he was to rise againe with his whole body ; and so the faith of believers , in the article of his resurrection , was more easily confirmed . we must cast our eyes upon jesus christ the true paschall lamb , in all the worship of the old testament . for further than christ was found and seen in it , it was then but as an empty shell without a kernell : and how much more now ? the jews at this day celebrate the passeover , kill the lamb , sprinkle the bloud , eat the flesh , observe the rites ; but refusing jesus christ , what sweetnesse can be in that feast ? what do they else than cast away the kernell to gnaw upon the shell , or as a mad man , who casts away the graine , and choakes himselfe with the husks ? oh how is the wrath of god come upon them to the uttermost , who think that they have done a good service when they have slain a number of lambs taken from earth , rejecting the lamb of god , who came from heaven from the bosome of his father , infinitely surpassing them all ! for their madnesse . . what sence or what spirituall worship is it , to feed their bodies with the flesh of lambs , and to refuse christ the lamb of god separated from all the flock for the food and refreshing of the soule ? . what weak and cold comfort to eat a number of lambs in memory of their deliverance out of egypt , and the thraldome of pharaoh ; and yet not endure to hear of , much lesse to taste of that lamb that hath wrought a more powerfull deliverance from the pharaoh of hell , from sinne , from damnation , and all their heaviest burthens . . all that sprinkling of bloud in their houses , so long as they despise the bloud of jesus christ , shall never get them protection from the revenging angel. we must pray that god would please at length to remove their vaile from their hearts , that they may submit themselves to the righteousnesse of god. rom. . . that so all israel may be saved by acknowledging the deliverer out of zion ; of whom was prophecied ( isai. . . ) that he shall turne away the ungodlinesse from jacob. sect. iii. iii. the paschall lamb directly aimed at christ our true passeover , in respect of the bloud and actions about it , which were three . . the bloud of the lamb must be saved in a basen , vers . . it must not be shed upon the ground to be troden under foot : signifying the preciousnesse of the bloud of christ. . in respect of god. . of christ. . of the church . for , . god the father highly prizeth this bloud , and saves it in a golden vessell , that it may be ever before him ; and that the streames of it may pacifie his displeasure , and confirme the covenant of grace with his church . whence it is called the bloud of the covenant . heb. . . . it was precious in regard of jesus christ ; seeing every drop of it was the bloud ( not of an innocent man onely , but ) of one that was god as well as man , act. . . god with his own bloud purchased the church , and therefore it was a bloud of infinite vertue and infinite merit . . every true member of the church doth most highly esteem it , as the most precious thing in all the world , and with great care and reverence receives it into the vessell of precious and saving faith , and there keeps it safely , as men do their most precious commodities . . the bloud of the lamb must be sprinkled upon the lintle and side posts of the doores of the israelites , vers . . . in that it must be sprinkled , it signified that the bloud of christ must be applied unto us ; for our righteousnesse stands not in the shedding of christs bloud , but in sprinkling and application of christs bloud shed and sprinkled upon our soules and consciences to purge them from dead works . . it must be sprinkled upon the posts and doores , so as the israelites could neither go out of doores nor in , but they must see on all sides the bloud of the lamb : signifying , that they and we should both at home and abroad , going forth and comming in , and on all occasions have the passion of jesus christ before our eyes , in the holy meditation and deep contemplation of it . . it was not enough for the jew that the lamb was slain , & the bloud shed within the house , but it must be sprinkled without doores , that every man might see it : and signified , that if christs bloud and the merit of it be shed in the houses of our hearts for justification and righteousnesse , the sprinkling of it will appear and be seen without , in holy life and practise of sanctification . . this bloud of the lamb must not be sprinkled with the bare hands , but with a bunch of hyssope dipt in the bloud , vers . . which signifyed , that every one which puts forth his hand , is not sprinkled with christs bloud , unlesse he have provided this bunch of hyssope . hyssope is faith : and faith resembles this herbe in four things . . it is a ground herbe , low and weake : so faith in it selfe , and in us , is weak , fraile , feeble , and of most despised . neither hath every man that hath hysope in his garden , this bunch of hysope in his heart . . rooting in a rocke ( for so it used among the jewes ) whence some thought it to be pellitory of the wall . faith roots it selfe upon the rock jesus christ , and cannot grow or prosper in any other soile . other hysope roots in earth , this in heaven . it is an herb cleansing and curing . faith onely is an herbe of soveraigne virtue both to purifie the heart , act. . . and to heal all the wounds of conscience . act. . . the goaler wounded and pricked in heart must believe in the lord jesus christ , and be saved . our lord himselfe was wont to say to distressed persons , according to thy faith be it unto thee . . it was fitter than other herbes for the receiving and sprinkling of liquor : so faith , although a low and weak plant , is onely fit to receive the precious liquor of the bloud of christ. onely faith drawes virtue from christ ; as in the poor woman that stood behind christ , mark. , . and the want of this bunch of hyssope disables christ from doing thee any good . christ could do nothing in capernaum for their unbelief . i. note hence , how we are to prize and magnifie the bloud of christ. for if the shadow of this precious bloud must be so preserved , so carefully saved in a costly vessel : how much more ought the bloud it self ? quest. how may i prize the bloud of christ ? answ. . consider , with the dignity of the person , the infinite value of it : that it is able to purchase the whole church of god. act. . . which a thousand worlds of wealth could not do . no wealth in heaven or earth besides this can redeem one soule : and therefore the apostle , pet. . . sets this precious bloud against all corruptible things , as gold and silver , and things so much set by amongst men . . consider the precious things which it procures us both in earth and in heaven . . here below it procures us four things . . reconciliation and peace with god , rom. . . and ephes. . . we which were farre off , are made near by the bloud of christ. . a sweet tranquility of mind & peace of conscience , which all worldly treasure cānot purchase , because now we are within the covenant of god , living in his love which is better than life ; and in this love is no lack , but an abundant supply of all needfull things . all which covenant of grace is made and ratified by this bloud , therefore called the bloud of the covenant , heb. . . victory against all the malignity of our spirituall enemies , even the greatest : satan himself who is overcome by the bloud of the lamb , rev. . . . immunity and safety from all the judgements and dangers threatned against our sinnes ; else had we died without mercy for despising moses law , heb. . . for if there were such force in the bloud of the type , that by the effusion of it the israelites lay safe and untouched of the revenging angel , heb. . . much more in this bloud of jesus christ to cover belieuers in his name , from the hand of gods revenge due to our transgressions . . this precious bloud now in heaven procures us the most needfull and excellent good things above all that we can imagine : especially two waies . . by opening heaven for our prayers ; for this bloud pleades for us now in heaven , and speaks better things for us than the bloud of abel , heb. . . that called for vengeance against the sinner : this intreateth for daily grace for daily sinnes , and procures daily mercies for daily supplies . . as to our prayers , so this bloud openeth heaven to our persons . this bloud onely rents the vaile asunder , and makes a way into the holy of holies , and gives entrance into the kingdome of heaven , heb. . . by the bloud of jesus we are bold to enter into the holy place . this bloud is the onely key that unlocks heaven ; for else the lord dwels in light which no flesh can have accesse to , tim. . . namely , without christ and the shedding of his bloud . ii. is the bloud of christ so precious ? take heed of prophaning this precious bloud ; take heed of sinning against it . consider of that sore punishment which he is worthy of , that treads under foot the sonne of god , and counteth the bloud of the testament unholy , heb. . . he cannot expresse the greatnesse of the punishment in words , but leaves it to all mens minds to consider of . quest. how may a man prophane this bloud ? answ. . by undervaluing it ; as papists , who think it insufficient to ratifie the covenant unto them without other additions and supplies from themselves and others ; yea , ascribe as much to the bloud of thomas beck●t and other traytors , as to this bloud . . to be ashamed of christ and his sufferings . the jewes must strike the lintels of their doors with the bloud of the paschall lambe , that all might see they were israelites : signifying , that we must openly professe christ , and not be ashamed of his death and ignominy , which is the life of the world , at which , notwithstanding , the greatest part of the world stumbleth at this day . to shame at the profession of christ , is to contemn his bloud . . to contemne it in the meanes in which the lord would hold it before our eyes : to reject or neglect the preaching of the word , wherein christ is crucified before our eyes , as he was to the galatians , chap. . . to neglect and despise the sacrament , in which his bloud is after a sort poured out to the mind and senses : or unpreparedly to receive the sacrament , and in the unworthinesse of a guilty conscience ; is to make ones self guilty of the bloud of christ ; as pilate , judas , and the souldiers were . . to despise and wrong the godly , descended of the bloud of christ : redeemed with the bloud of christ : to hate the church of god , and abuse the members of christ ; is to crucifie again the son of god , and despise the price of our purchase . in that yee doe it to one of these little ones , yee did it to me . thou canst not draw bloud of the saints , but thou sinnest against the bloud of christ. . to prophane it in gracelesse swearing , as those branded hell-hounds that swear commonly by wounds or bloud , as if this precious bloud were to be engaged on every base occasion . well , they carry wounds in their consciences , and poure out the life bloud of their souls . sect. iv. iv. in eating the paschall lambe , jesus christ was typified . to this eating many conditions are required , concerning . time. . place . . persons . . manner . . measure . the time. it must be eaten at the sametime ; and in one evening must all israel eat the passeover . . in the evening , to signifie our estate of darknesse and misery by sinne and death , till christ came , and when christ came to be our ransome . . in one and the same evening , to note the holy agreement and consent of the whole church in the faith of christs death and passion : to which well agrees the constitution of our church , ordaining the supper succeeding it in the same time , so all superstition and formality be avoided . the place . . every particular lambe must be eaten in one house : to signifie the unity of the church of god , the house of the living god , and the spirituall conjunction and agreement of all the faithfull in one bread and one body , cor. . . . if one house sufficed not to eat up one lambe , they might call in their neighbours to a competent number ; which might be about a dozen , as in our saviours family : to signifie . that the gentiles in time , by the voice of the gospel , should be called in to the participation of christ the lambe of god , and to the fruition and feeding of the same lambe with the israelites . . no number is assigned , because the lord onely knowes who are his . . because there were many lambes to be slain , they must be eaten in many houses ; so as no man must abstain from the passeover in pain of death : signifying the speciall application of the same christ to severall persons , families , and houses ; that every one might taste the sweetnesse of christ in his own heart , and no man expect to be helped or saved by another mans cating , that is , by the faith and devotions of others without his own . this is contrary to romish doctrine . the persons . . onely israelites , no stranger from the covenant . for what have they to doe with the seales , that are excluded the writing ? to signifie , that none without the bounds of the true church have any part of the redemption of christ ; neither are capable of the priviledges of gods people . this lambe gives his life for his sheep onely : the merit of his death is childrens bread onely . . no uncircumcised person might eat the passeover : signifying , that no unsanctified person can truly partake of christ and his merits , and that none is fit to come to the lords table ( our evangelicall passeover ) that is not first baptised , which sacrament is come in the room of circumcision . . yet a stranger proselite , if he would be circumcised , and joyn himself to the people of god , might eat the passeover as a jew : to signifie both the calling in of the gentiles , ( of whom divers came in still , as jethro , rabab , ruth , the queen of saba , job , as first fruits of them ) as also that the lord is no accepter of persons , but in every nation he that feareth him is accepted of him , acts . , . gal. . , . the manner , which was twofold . . proper to the first passeover in aegypt . . common to that and all other that followed . i. proper to the first passeover in four things . . they must eat it standing , now on the suddain departing out of egypt , this was a law of the first passeover ( for christ and his disciples sate , and stood not in celebrating the passeover , and yet broke no law , as all the evangelists observe ) to signifie , that christians must stand before god as prest and intent upon his service , but especially at the time of our departure out of this aegypt . see we be in a readinesse to receive our full deliveries from the servitude of sin , satan , and all their present oppressions , of which theirs was but a type . . they must eat it in haste : to admonish them not to stay or dwell any longer in that aegypt : and to teach us , . to hasten out of our spirituall aegypt quickly , least we partake of her plagues ; and . to hasten to our canaan and countrey ; even that heavenly countrey , as they must to their earthly . . they must eat it like pilgrims , with their loynes girt , staves in their hands , and shooes on their feet , ver . . signifying how we must eat and enjoy christ our paschall lambe ; esteeming our selves strangers and pilgrims here in the aegypt of the world , to stand with our loynes girt with verity and truth , eph. . . alluding to this very occasion , with the shooes of the preparation of the gospel on our feet , and with the staffe of gods heavenly word in our hands , both to strengthen us in our way , to defend our selves in our right , and propulse whatsoever is in doctrine or manners contrary to heavenly doctrine . thus must christians acknowledge their condition on earth , and frame themselves to it , as the rechabites , jer. . . not forgetting the commandement of our father . this was the third condition proper to the first passeover , of which we read nothing in christ and his apostles . . they must not goe forth of the house all night till the morning , nor ever mingle themselves again with the aegyptians , ver . , . this was also proper to that passeover , for our saviour christ after the passeover went out into the garden . this signified , . our perseverance and continuance in the family of christ the church of god , not going out any more in action or affection to the aegypt of this world . . that we can lie hid and safe onely under the bloud of christ , and in the house of christ the church of god , whereon and wherein that bloud is sprinkled , the revenging angel is abroad , and out of the church is no salvation . . in the night of errors , heresies , afflictions , and persecutions for the truth ( when god revengeth the worlds contempt of his grace ) if we would be safe , we must keep our selves within the church , not departing from the particular house or church in which we are , to joyn to idolatry or errors , least gods revenge overtake us , as the waters overwhelmed all that were without the arke . ii. the manner prescribed to all passeovers ensuing , stood in three observations . . they must eat it with unleavened bread : signifying , that if we would feed on christ our passeover , we must purge out all old leven , and become a new lumpe , cor. . . this old leaven is the fusty , swelling , and spreading corruption of our own wicked nature , the leaven of sinne , false doctrine , heresie , corruption of manners , soure and tart affections , that will not stand with the receiving of christ and his benefits . all this we must purge out , and study for sincerity and truth in judgement , in affection , in action . . they must eat the passeover with soure hearbs , as sauce : signifying , . true repentance , and godly sorrow of heart , to be inseparable with the true apprehender of jesus christ : . that christ and his crosse are inseparable , and that afflictions ( as soure hearbs ) are the most wholsome sauce of christianity : soure indeed , and unpleasing to the flesh , but profitable , . to prepare and provoke the appetite with more chearfulnesse and ardency to all godly duties of prayer , hearing , sacraments , mercy , patience , hope , &c. rom. . , . . to whet and provoke to the practise of all christian duties of mercy and love . . to excite the desire to be fully fed with that sweet tree of life , and that blessed mannah ( in which is no sourenesse ) in the kingdome of glory , rev. . . . they must alwayes in eating repeat and conferre of their deliverance out of aegypt , and in memory of that benefit provoke their thankfulnesse to god , ver . , . adding as it were to the sacrament a word of instruction : signifying , . that we should alwayes remember the death and passion of christ , with due thankfulnesse for so great a deliverance by it : if they must still speak of their temporall deliverance , much more we of so great and eternall deliverance by it , from the spirituall servitude of sinne , death , the devill , and damnation . . it shadowed herein its successor in the new testament , for the sacrament of the supper was therefore instituted , to keep in remembrance the death of jesus christ , cor. . . as often as yee shall eat this bread , and drink this cup , yee shew the lords death till he come . . to be a rule for all sacraments , wherein it is necessary , that the word be joyned to the element : i mean the word of institution , and ( if it may be conveniently ) of exhortation , that the seal may goe with the charter , as ( even in these shadowes ) the lord himself straitly enjoyned : these were the lawes prescribed for the anniversary passeover , both in exod. . . and numb . . in neither of which is any mention of any of the former laws proper to the first passeover . the last condition in eating concerned the measure . the lambe must be whole eaten : signifying , . our perfect communion with christ , who are as nearly united unto christ , as the meat we eat , which is turned into our own substance . . that nothing in christ is unprofitable . . that christ must be received wholly without dividing of his natures , or destroying any of his offices . arrius divides the lambe in denying his godhead . manichees impugned his humanity . neither eat the whole lambe . the papists destroy all his offices . whosoever deny any fundamentall article of religion , they divide the lambe . to eat the whole lamb , is to believe whole christ ; according to the rule . faith is but one , yet a copulative : deny one , overthrow all . hitherto served that injunction , that no part of the lambe must be reserved till the morrow ; but if any remained it must be burnt with fire , verse . the lord in his infinite wisdome would prevent all the occasions of idolatry , which is easily admitted in the reservations of holy things : as in popery , what a deal of idolatry is crept into the church by reserving superstitious relicks , and especially their consecrated or conjured bread ; as if this condition did not condemn expresly that popish reservation of the hoast or breaden god ? add hereunto , that the jewes , requiring the body of christ on the crosse to be taken away that night before the sabbath , joh. . . fulfilled ( against their knowledge ) this prophecy : nothing of the paschall lambe must be left till the morning . sect. v. v. the paschall lambe is an expresse type of christ , in respect of the fruit and use of it , which is security and safety from gods revenge , ver . . for as by the sprinkling of the bloud , and eating of the flesh , the jewes were defended from the revenging angel , and the destroyer passed over the house where he espied the bloud sprinkled : so the bloud of christ applied to the conscience , causeth the wrath of god to passe by those that are so sprinkled . and as they could sit in the house safe , and not fear the stroke of the destroyer , because of the bloud sprinkled ; so whosoever by true faith feeds upon jesus christ , and are died with his bloud , rest secure , and fear not the destruction and revenge due to wicked men . heb. . . let us draw near with a true heart in assurance of faith , sprinkled in our hearts from an evill conscience . . as the jewes dwelling in egypt were in great danger of the revenging angel , who was to passe through the land : so all the israel ot god , dwelling in the midst of the egypt of the world , and too too much tainted with the fashions of it , have no small cause to fear the judgements and revenge of god , which must pursue the sinnes of it ; and also to use meanes for their own safety in the night of trouble and revenge , as the israelites did . quest. what meanes ? answ. the same that israel did . we must , . sprinkle the house of our hearts with the bloud of the lambe , heb. . . sprinkled in our hearts , &c. whosoever were sprinkled with the bloud of the lambe , were safe . was there so much power in the bloud of the type ; and not much more in the bloud of the truth ? . get into the house of the church , and fellowship of the faithfull ; for such as are true members of the church ( which is the house of saints ) are secure from the plagues of wicked men . isai. . . i the lord doe keep the vineyard : i will water it every mom●nt : lest any assaile it , i will keep it night and day : and ●sai . . ● . my people shall dwell in the tabernacle of peace , and in sure dwellings , and in safe resting places . noah can be safe no where ( in the deluge ) but in the ark : and out of the church is no salvation , or safety . . thou must abide in the house all night , and goe not forth . except the israelites abide in the house , they cannot be safe : except thou abidest in the ship of the church , thou canst not be safe , no more than any of noahs company if they had stepped out of the ark. we must adhere constantly to the true church , and not forsake the fellowship , or depart from it by apostacy , or revolt ; which brings certain shipwrack of faith . consider , heb. . . . patiently wait for the morning , even the bright rising and appearing of jesus christ the sunne of righteousnesse ; coming again to our deliverance ; whether publikely to generall judgement , or personally in speciall to our selves . for he shall bring health under his wings , mal. . . ii. in the whole precedent discourse is a fruitfull direction for christians for their holy use of the sacrament of the supper , which is come in place of the passeover . . as he must be circumcised that must eat the passeover : so must he be baptized that must be admitted to the supper ; that is , a reverent professed christian. for holy things must not be cast to dogs , mat. . . the word and sacraments are childrens bread , and must not be cast to dogs , that is , obstinate enemies , scorners , blasphemers , to men of uncircumcised lips and eares , who wilfully repell the meanes of their cleansing . so much the more pity is it , that all sorts of notorious evill men thrust into the presence chamber of the great king , yea , sit down at the lords table , and like swine swill in his cup without controul , or any rebuke in many places : open blasphemers , common-drunkards , scoffing ishmaels , noted adulterers , obstinate sinners : and where is the care to preserve the holythings of god from pollution , contempt , and prophanation ? would a man spread a table for dogs or swine ? if the shadows of these holy things might not be cast to dogs : is it nothing to expose to them the body and substance it self ? cor. . . for this cause many are weak and sick among you , and many sleep . as the lamb was taken in the tenth day , but was not slain till the fourteenth , that it might be before their eyes all the four dayes before , for the helping of their meditation , and due preparation to the eating of it : so no man must come to the supper without due preparing himself . for if so long preparation was by god thought fit for the shadow : what preparation can be thought fit and sufficient for the substance , chron. . ? it was the counsell of solomon , prov. . . when thou sittest down at a great mans table , consider diligently what is set before thee : much more here at the great gods table , no consideration , of the author , matter , manner , end , fruit , and use , can be sufficient . what a fearfull thing is it to come as most men do , not considering the lords body ? how miserable was the sentence of that guest , that sate down at the kings table without his wedding garment ? our common preparation is , to put on our best clothes , and to cover our bodily nakednesse in most curious manner : in the mean time the lord seeth , and mens own consciences witnesse against them , how naked their soules lie , and filthily discovered . the due preparation to this ordinance would be attended with more comfort within , and more reformation without , than we can espie in most communicants . . as the paschall lamb must never be eaten without soure hearbs : so we must never come to the sacrament without true humiliation and sorrow for sinne . there can be no sweetnesse in the bloud of christ , till the heart be full of bitternesse for sin . for as soure sauces whet the stomack , and provoke the appetite : so true sorrow for sin stirreth up our desire and appetite after jesus christ , and prepares us to all good duties , and holds us in a fitnesse to pray , to hear the word , to the sacrament , to works of mercy , &c. what a sweet sourenesse and bitterness is that , which brings such delectable sweetnesse and refreshing after it ? any man of reason would make hard shift to drink down a bitter potion to help his bodily health : and much more a godly man will be contented to digest godly sorrow for the procuring of heavenly joy , and the sweet comforts of gods salvation . . as the jew might not eat the lamb , till he had purged all leaven out of his house : so we must not come to the sacrament without the forsaking of our sin . never can a man expect any comfort by christs sacrifice , that hideth the old leaven in the corners of his heart . whence the apostle , cor. . . exhorteth the saints , to purge out the old leaven ; because christ our passeover is sacrificed for us . here is to be considered , . what this leaven is . . what is the purging of it . . this leaven is not onely the leaven of corrupt doctrine , which suddenly soureth the truth and lumpe of the gospel , as leaven doth a lump of dough : but also the leaven of sin , both in the corruption of nature ; ( which is the old leaven in our selves , and hath soured all the lump of whole mankind , and every man , and every faculty of man ) as also in corrupt and vicious conversation , which soureth and leaveneth others with himself in societies . . the purging of this leaven is , . in correcting and repenting sin past ; when a constant care is nourished to find it out , and to cast it out : . in serious conversion and turning to god ; both which are expressed in psal. . . sest . vi. quest. how may we purge out this leaven ? answ. imitate the jew . for why should a jew be more carefull in the shadow and ceremony , than a christian in the truth and substance ? i. the jew begins to purge within , and banish it out of his house : so begin thou to purge the inside first , jer. . . wash thy heart , o jerusalem . an hypocrite can wash his face , but a found christian looks to his heart . many can purge their mouthes and outward man about the time of the sacrament ; but the heart is stuffed with maliciousnesse , envie , prophaneness , and ungodliness . many can be busie to purge other mens houses ; but the jew must purge his own house . ii. the jew purged out all leaven , and spared none , not a morsell or a crum : and shall not a christian count every sin a pollution , and hatefull to god ? shall any say , is it not a little one ? i may swear a little ; be drunk , if seldome : i may not kill ; but rail and revile , and speak my mind : i may not be an adulterer , but wanton in speeches , looks , behaviours , and in my company : i may not goe to plough on the sabbath , but may buy and sell , ride abroad , or be idle at home . why ? is not a little serpent a serpent ; or a little poison poison ? is not a little leaven enough to soure a whole lump ? iii. the jew carefully and narrowly searched and swept every corner and cranny of his house , that not the least crum might escape him : and shall not we as carefully throw out this leaven out of every power of the soul , and every part and member of our bodies ? that every one may possess his whole house in holinesse and honour , thes. . . how doth the scriptures teach us to purge this leaven out of all corners ? as . out of the conscience ; to serve god with a pure conscience , tim. . . . out of the affections ; prescribing love out of a pure heart , tim. . . and to take heed to our feet coming to the house of god. . out of our senses , psal. . . turn away mine eyes from regarding vanities ; job . . i made a covenant with mine eyes . so to shut the ear from hearing blasphemy against god , or men ; and not to be agents and abetters of blasphemers . out of our speeches , psal. . . i said i will look to my wayes , that 〈◊〉 not in my tongue : and instead of this leaven to accustome , our selves to the language of cannaan , and ●…ous speeches tending to edification , ministring grace to the heare●s . iv. a jew must begin his purging seven dayes before , and hold on all the feast on pain of death : how much more should we begin to purge our selves betimes , and hold on so long as our passeover lasts ? and because our passeover is not annuall , as that was , but continuall ; we must continue our cleansing and separating from this leaven which is not easily washed out . thou hast but trifled in this busines , that hangest down thy head for a day , and art penitent for the time of the sacrament , unlesse thou continuest to reform and renew thy heart and life , and conscionably avoidest all leaven of sin , all thy life ; which is , or ought to be a continuall christian passeover . v. as the jews must eat the passeover with their loines girt , with staves in their hands , eating in haste as tending to their countrey : so we must never come to the sacrament , but with holy hearts and meditations . . seriously considering what strangers and pilgrims we are here below ; not having any continuing city here , but are seeking a countrey , heb. . . he that is a true eater of our paschall lamb , must not pitch down his staffe here ; but as christian rechabites , jer. . esteem themselves strangers , content themselves to dwell in tents , ever ready to remove ; not distracting themselves in building houses , or planting vineyards , or seeking great things for themselves . hence was that commendable admonition of the ancient church , in the time of the sacrament , used in our liturgy : lift up your hearts . . we must eat the lamb hastily , hastning unto christ the true passeover ; and not insist in these sacraments of ours , which are still but as shadows of good things to come ; yet serving us through this our strange countrey , and speeding us into our own canaan and countrey , and that with all expedition ; seeing that to be dissolved hence , and to be with christ , is best of all , phil. . . . we must celebrate our passeover with staves in our hands , that is , the doctrine of the law and gospel held in our hearts , as a staffe to defend our selves in the right track and path of holy doctrine , and holy conversation ; to repulse our adversaries that come out against us , for it is the sword of the spirit ; and to lean upon , as a staffe , in our weaknesse and wearinesse . this staffe must not lie by us in our books , but be held by us in our hands and hearts , and be ( not in possession onely , but ) in our daily use . he hath no comfort of this sacrament , that hath not this staffe in his hand . vi. as the jewes in eating the passeover must repeat and recite the memory of that great deliverance out of egypt by a mighty and miraculous power : so must we in our sacrament commemorate and remember our great deliverance from hell , and that spirituall pharaoh , wrought by the bloud of our paschall lamb . cor. . . so often as ye shall eat this bread and drink this cup , ye shew the lords death till he come , and therefore it is very fit the word and sacrament should go together , as the seal together with the deed and indenture . hence those , that are so devout at the sacrament , and neglect or despise the word , are meer hypocrites and ignorants ; their folly is like his that makes much of a seale , but teares the indenture all to pieces , which onely can convey his inheritance unto him . vii . as the jewes came together to eat the whole lamb : so must we to receive whole christ. quest. when do we receive whole christ ? answ. first when we reverently receive the signes appointed by christ according to his own institution . secondly , when we receive faithfully the thing signified , which is christ and all his merits . i. for the former , . as it had been a great sinne for the jewes to divide the lamb which god commanded to be eaten whole : no lesse grievous a sinne is it in popery to administer the bread without the cup ; of which christ hath said expressely , drink ye all of this . . as the lamb was appointed to no other use by moses but to be eaten : so was the bread and wine in the sacrament ordained to no other end by christ but to be eat and drank : all other holy use of them out of the action of the sacrament is idolatrous , superstitious , and unlawfull . . as it had been a grievous sinne to reserve any of the lamb till the morning , against so expresse a commandement appointing it to be wholly eaten : so grievous a sinne is it to reserve the consecrated host ( as they foolishly call it ) either to boxe up , or to hang up , or to worship and adore it , or pray unto it , or carry it in procession , or lift it up with both hands above the priests head , that it may be worshipped with divine and idolatrous worship ; or yet ( if it be possible ) with more blasphemy to offer it upon an altar , as an unbloudy sacrifice for the sinnes of the quicke and dead , which abolisheth ( at once ) the whole priesthood of christ. all which the lord would prevent in this constitution , that no part of the lamb must be reserved , but if any were left it must be burnt with fire . ii. we eat the whole lamb , when with the signes we receive the thing signified , which is christ and all his merits . we must feed upon and digest whole christ ; that is , be united so straitly and undividedly to jesus christ , as the meat which is changed into the same substance with our bodies ; and this by the faith of our hearts , which so streightly knits us to christ as a marriage bonde ; and he becomes a perfect nourishment to us unto eternall life . neither could our lord fitlier expresse this straite union , than by feeding and eating ; seeing there cannot be astraiter union in nature , than between the thing nourishing and nourished . question . what may i doe thus to receive the whole lamb ? answ. . come hungry in sence of the want of faith , and desire of supply . . labour to feele the sweetnesse of christ ; take heed of despising this sweet manna : let not the hunger of the onyons , garlick , and flesh-pots of egypt thrust down the desire of this manna which comes down from heaven ; to which the other mannah was not halfe so sweet . . thinke it not enough to eat the flesh of christ sacramentally if not spiritually . conceive what a fearfull delusion it is to eat the sacrament of the flesh of christ in the supper , and not eat the flesh of christ by the sacrament : thou hast been at the supper of the lord , but hast not tasted of his supper . chap. xx. the pillar of cloud and fire , a type . of the ordinary sacraments of the jewes , pointing at christ , we have spoken : now of the extraordinary . of these some are answerable to the jewes circumcision and our baptisme . as . the pillar of cloud . . the red sea. some to the jewes passeover and our supper . as . mannah from heaven . . water out of the rock . the ground of this distinction we have in cor. . , . where the apostle leads us by the hand to the distinct consideration of these sacraments . first of the pillar of cloud and fire , under which the fathers of the old testament were baptised . when the lord in his wise providence appointed to lead the children of israel ( for the space of fourty years ) through a drie , uncouth , and terrible wildernesse , himselfe undertooke to be their guide , and for their certaine direction in their way , appointed them this visible signe of his presence for their motion or station , by night or by day , through all their pilgrimage : concerning this cloud let us enquire . of the kind . . of the difference between it and other clouds . . of the use of this cloudy pillar . . how a type of christ. . quest. what kind of cloud was this ? answ. not naturall , but supernaturall and miraculous , yea , one of the four great miracles that the lord continued all the while of their journey , which was fourty yeares . those four great miracles were , . the not swelling of their feet . deut. . . . their aparrells not wearing , or not waxing old , deut. . . . the feeding of them with daily mannah , vers . . and . and water out of a rock , vers . . . this pillar . quest. was there any diference between this and other clouds ? answ. yes , in five things . the matter . . the fashion . . the motion . . the properties . . the durance . . the matter of it was not of vapours as other clouds , nor apt to engender raine , but framed by the lord besides and above the ordinary course of nature . . the fashion : it kept still the figure of a pillar , whereas other clouds continually alter the shape and figure every moment . . the motion : other clouds are moved by the wind : this moved it selfe , yea , though the winds moved most strongly , it stood still . besides that the motion of it was certaine , and imi●able , so as they might follow it , but so was it never in any other cloud . . it had contrary properties , of light and darknesse , being a pillar of cloud and fire . . in durance . for one cloud to continue firme and stable for fourty years long , must needs be miraculous , whereas nothing is sooner dispersed than ordinary clouds by wind and weather . in all which regards it is called the cloud of the lord , numb , . . not that all clouds are not his , but because this was so after a speciall and extraordinary manner . . quest. what was the use of this cloudy pillar ? answ. threefold , the first in respect of god , the second in respect of the israelites , the third in respect of their enemies , numb . . . i. in respect of god ; it was a signe and symbole of the presence of god and christ. for god often pleased to manifest his presence by the clouds : as when he sets his bow in the cloud , a signe of his favour : god in a cloud appeared to moses , exod. . . god appeared in the cloud upon the oracle , lev. . . so christ in the mount was transfigured in a bright cloud : in his ascending he was taken out of their sight in a cloud : and in his comming againe to judgement , he shall appear in the clouds to judge the quick and dead . . in respect of the israelites . . to shew and direct them the way as a faithfull and constant guide through the wildernesse , for when it moved , they must move , when it stood , they must stand . psal. . . in the day he led them with a cloud , and all the night with a light of fire : which seemes the chiefe use of it , exod. . . . to shine and lighten them in the way , so as they might go by night as well as by day , so in psal. . . he led them all night long with a light of fire , noted also , exod. . . . to coole and comfort them ( as a shadow ) from the parching heat of the sunne : psal. . . he spread the cloud as a covering or canopy over them . to which the prophet ( isa. . . ) alluding , calls it a covering cloud , which shadow was no small comfort in that hot countrey , in that drie and parched desart , they still lying and living abroad in it . . as a shield to defend them against their enemies , for the cloud came between the host of israel and the host of the egyptians to separate between them . and therefore it is called ( numb . . . ) the watch of the lord , actively , watching over their safety ; passively , which they carefully watched and attended . . in respect of enemies : it was darknesse to the egyptians , exod. . . for the lord used two of his creatures against the egyptians especially ; water , and the cloud , as meanes of execution of his justice upon his enemies : as the cloud and fire shall be serviceable for the execution of his last and generall judgement at christs second appearing . iv. quest. wherein was this cloudy pillar a type of christ ? answ. in five respects . . as a pillar . . of cloud . . of fire . . of cloud and fire . . in the use of it . i. as a pillar it signified christ ; who as a pillar is firme , stable , straight , strong , and as a pillar able to support his church , and to beare up all the living stones layd on this foundation . ii. as a pillar of cloud . . as the cloud naturally engendereth fruitfull raines and showres : so christ properly , by the influence and raine of grace , makes the field of the church fresh , fruitfull , flourishing . . as the cloud mitigates the heat of the sun : so jesus christ quencheth and allayeth the parching heat of his fathers wrath , and is the covering of his church in this drie and parched wildernesse . so as when the soul of a man is dried up and fainteth within him through heat of his sinne , then he refresheth it with the sweet and comfortable doctrine of the gospell ( as with a sweet raine ) the distressed conscience . he it is , that speaketh a word to the weary in due season . . as the cloud covered israel from the egyptians fury , so jesus christ defends his church , . from the fiery , darts and assaults of satans temptations . . from the furious rage of our own lusts , and inflammation of sinne . . shelters it from the heat of the sun of persecution , and from all bodily foes , that they cannot do what they will but what he permits . iii. christ was signified by the fiery part of the pillar . for , . as fire hath a quickning heat in it : so hath jesus christ , who is the life of the world ; but especially of his church and elect . . as fire hath light : so christ is the true light of the world ; whom , whosoever believeth , he needs no other light nor knowledge to salvation , no more than israel needeth any light in the night but this . all gods people walk by this fiery pillar and by no other . . as fire purgeth and purifieth metalls from drosse : so doth jesus christ purge his people from all their sinnes ; partly by the fire of his spirit within , matth. . . and perfectly by his bloud which cleanseth from all sinne . joh. . . iv. as a pillar both of fire and cloud , it signified , christ in his . person . . actions . . in his person : being a pillar both of fire and cloud , it was both light and darknesse ; signifying christ jesus , god and man ; both shining in the brightnesse of the glory of his deity , and at the same time clouded , veiled , darkned , and obscured in a base and despicable humanity , in which to the blind world , was no forme nor beauty , isa. . . and as both fire and cloud make but one pillar , so god and man one christ. . in his actions . for , . as the pillar of fire and cloud , christ both enlightens the israel of god to salvation , and is darknesse , at the same time , to all egyptians , that is , a stumbling block and stone of offence to unbelievers . . as the same pillar , christ both openeth the way of the red sea to believers , giving the grace of baptisme through the red sea of his bloud : as also justly shutteth obstinate sinners from his grace and favour ; the meanes of which ( being offered unto them ) they wilfully tread under foot , turning all the grace of christ to their deeper damnation . . as the same pillar of cloud and fire , christ is the guide of all the israel of god ; whom we must follow in all our journey through our wildernesse , both in the rules of his holy doctrine , and also of his blessed example . therefore himselfe saith ( matth. . . ) follow me : as they were to follow that cloud ; for that was but a type of this , leading us unto our canaan . . as that same pillar of cloud and fire , jesus christ protecteth his church from all enemies : he steps between the camps of israelites and egyptians , becoming their sure defence , psal. . , . this pillar shall never rest till the dead bodies of the egyptians and enemies become a spoile and spectacle to his people . v. in the infallible instruction of it , it typified christ. for as the lord spake to moses out of the cloudy pillar , when it descended on the tabernacle , and delivered his oracles in it , exod. . . so jesus christ alone is the cloudy pillar by whom the lord delivers to us his whole counsell concerning our happy passage through this our wilderness to that blessed canaan , the happy rest of all the saints . and as they must hear and obey absolutely those oracles , so we are commanded to hear him . mat. . . application followes . i. is christ the pillar ? here is comfort for the people of god ; who shall want no good things , but this pillar of cloud and fire shall supply it . for , i. the cloud was a generall guide for all and every particular of gods people , isa. . , . the cloud was every where seen : and christ is every where present to be seen and found in his church . wheresoever two or three are gathered together in my name , there am i in the middest of them , matth. . . jer. . . israel hath been no widow . ii. the cloud was an unerring guide ; because the lord went in the cloud : so that ( except the lord could mislead them ) they must needs go aright . jesus christ is the way as well as the truth ; follow him in the direction of his word , in the motions of his spirit , agreeing thereto : in his blessed example , both in doing and suffering walk as he did : and as be passed by his crosse to the crown , so shall he lead thee through this wildernesse to that canaan and rest , to which he hath gone before to take thee in . iii. as the cloud was a safe guide and a covering cloud , so is jesus christ the vaile and cover of his church . when the pharaoh of hell pursues us at heels , and is even ready to snatch us back into eternall slavery ; now this angell of the covenant interposeth himselfe to defend us , and steppeth between us and dangers . this cloud of gods protection ( seem it never so farre off ) is the sure wall and defence of the church , the strongest munition , and will not suffer the egyptian armies to come near the israelites to hurt or destroy them , but onely to exercise them , & drive them more hastily to god for safety , and to canaan for rest . this is a sure comfort , when we know that all the enemies of grace , papists , apostates , recusants , drunkards , scorners and atheists reach at us to hurt and hinder us in our way , this cloud shall make them further us . iv. the cloud was a powerfull guide , strengthning israel , weakning and discomforting all the power of egypt ; powerfully and miraculously opening the red sea for a passage to the one , and shutting it for the others perdition . our lord jesus is a potent guide , the michael and captain of gods armies , getting himself a name upon pharaoh and his forces , discomfiting and destroying all adversary power of our salvation , perfectly conquering for us all the powers of darknesse , and triumphing upon all the externall enemies that pursue his people , and making them the dust of his footstool . besides that , this cloud powerfully opens the red sea , and makes a way for the saints through a sea of afflictions . oh the sweet comfort hence , both in the view of the trouble of the church in generall , beset with so many huge armies of antichrist and his adherents ; as also in sence of our own particular tryals ! both whole and parts are under this powerfull cloud . v. the cloud was a comfortable guide , a cooling covering cloud : jesus christ is the well , yea , and sea of consolation : without whom is nothing but scorching heat , which would burn up and consume the church . but he cools the fire of his fathers wrath for us , he cools the fiery darts of satans temptations , and quencheth them in us ; he refresheth and cheareth us in the sunne of persecution and afflictions , which satan and his instruments kindle against us ; he is our onely shadow for the heat , and a cover for the storm , and for the rain , isai. . . now therefore get to him by prayer , faith , and repentance . vi. the cloud was a patient and respective guide . it waited all their necessities , it rested that they might rest , it moved slowly according to their pace , it stayed for them till they had ground their manna , and baked it ; till they had eaten and refreshed themselves ; till they had offered sacrifices , and whatsoever was necessary to be done , it waited for them . oh what a patient and respective lord have we , who not onely waits on our necessities , but beares all our needs and weaknesses on himself ; not onely beares with our infirmities , but beares them on himself , and helpes them in us ! he stretcheth his hands all day long , waiting for our return : he knows our mould and weaknesse , and covers it with his own strength and righteousnesse : he would be in all things like us , that he might in all things help us . vii . the cloud was a constant guide . the lord never took away his pillar by day , nor by night from before the people , exod. . . not all their journey till they came into canaan . jesus christ is constant to his church , never leaves it without light and direction , without comfort and consolation , without safety and protection . nay he not onely leads and covers them in this wildernesse , but never failes them , no not in the land of their rest . that cloud , which now is like the cloud which elias saw , like the bignesse of an hand , then shall cover , or rather fill the whole heavens . ii. here is a ground of confidence and security in the greatest perils . what a marvellous thing is it , that a pillar of fire should sit upon the tabernacle , and not burn it ? what a strange thing , that a pillar of fire must cool the israelites , and save them from fire ? so shall all fires kindled , and all extream dangers threatned against the church , tend to the saving and comforting of it . for . god never kindles a fire to consume his church , but ( as the pillar of fire ) to enlighten it , and direct it to canaan . . the church is that bush which burnes with fire , but is not consumed , exod. . . the members of this church are not chaffe and stubble , but pure metall , the longer in the fire , the better tryed , and the purer . . there is no pillar of fire in the church without the pillar of cloud : god mingleth his corrections with consolations , and in judgement remembreth mercy . . nature must run out of her self to doe homage to her creator . fire must c●ase to burn at his word , dan. . . the fire burnt onely the bonds of the three children , but not their bodies : it not onely saves their lives , but sets them at liberty , being cast in bound . . the power of god makes all the creatures serviceable to his church ; the love of god to his church makes them comfortable , and the presence of god with his church makes them profitable : as the presence of the angell in the bush : the presence of a fourth ( like the sonne of god ) in the furnace , dan. . and the pillar of fire was a sign of the presence of god in it , who made a pillar of dreadfull and unmercifull fire a great mercy to his people , yea , and most beneficiall . . the wisdome of god can put understanding into these senselesse creatures , to distinguish between an israelite and an egyptian . the fire shall give light to the israelites , and deny it to the egyptians . the sea shall give way to israel , but shut up the way to egypt . the cloud shall hide , cover , and comfort the israelites , but deny it to the egyptians . the fire shall come out and destroy the captains and their fifties , and send them to hell , but a chariot of fire shall hoyse eliah to heaven . make use of this observation for the present ; in the greatest dangers remembring that gracious promise , isai. . . when thou passest through the fire i will be with thee , and it shall not burn thee , no more than the pillar did the israelites . doe the enemies come out against us as strong as pillars , as furious and fiery as fire it self ? never was there so not a pillar of fire , but there was a cooling and covering cloud as near us . the cloud that makes the red sea give way , can conquer canaanites too , and all the furious enemies that come out against us . were it not for this cloud of gods gracious protection , there were no standing against the heat and rage of such fiery enemies . lay up this meditation for time to come : time shall be , when our lord jesus shall appear in flaming fire , thess. . heb. . . he comes with a violent fire : psal. . . a fire shall devour before him . this shall burn up the studs of heaven and earth ; and now how shall any man be able to stand before these great burnings . now know , . that that dreadfull fire shall attend christ the head as a servant , for the finall salvation of his members . . it shall be commanded to be comfortable to the elect ; as most dreadfull to the wicked , driving them to their wits end ; even as this pillar of fire was : and as the waters of the deluge , which ( while they drowned the world of the ungodly ) lifted up the ark , and saved that from drowning . iii. who they he that may expect to partake of all these comforts from this pillar . answ. the cloud is not the same to all : but the same cloud that lightned israel , cast darknesse on the egyptians ; so christ is not the same to all , not sweet , not comfortable to all : but to such as are , . of mount sion , isai. . . true members of the church , sonnes of the church , known by eleaving to the assemblies . upon sion and the assemblies thereof shall be a cloud , in sion shall be deliverance . and as the hills compass jerusalem , so doth the lords protection his people . . such as be in the lords wayes , gotten out of the egypt of their darkness and earthliness , and moving still towards canaan ; for so did the israelites : so psal. ● . . they shall keep thee in all thy wayes . all the while israel was in egypt they had no pillar of cloud and fire , and when they came into canaan they had none , nor needed any ; but while they were walking in the wilderness in unknown wayes , in danger of enemies ; we are without protection while we are in the state of nature , not called out of our egypt ; and when we shall come into our canaan we shall need none , because we shall be set quite beyond danger and enemies : but now in our moving towards heaven , in so many dangerous wayes , among so many mortall enemies , we need the cloud , and the lord supplies our need . . such as life up their eyes to this cloud and pillar for direction . had israel refused to move according to the motion of it , it would not have sheltred and comforted , but revenged them : such onely shall obtain the mercy of god in christ , who obediently follow christ , and submit themselves to his direction . if thou waitest upon him for duty , thou mayest wait upon him for mercy ; for such onely shall attain it , gal. . . psal. . . i will lift mine eyes up to the mountains , and then verse . the sun shall not smite thee by day , nor the moon by night : alluding to this place , in which the cloud abates the heat of the sun by day , and the fire the coldness of the moon by night . . such as persevere and goe on forward in grace . for therefore was the pillar light in the night to israel , that they might goe forward day and night : and therefore was it a dark cloud to the aegyptians , that they might not hinder the israelites in their way . gods favour and protection belongs to such as desire to prosper and profit in grace , and get every day nearer their happiness . object but this seems to be the way to lose all peace and joy of our lives , seeing none are more assailed by satan and wicked men , than godly men , sonnes of the church that walk in gods wayes , that take gods directions , and desire to proceed and persevere in godliness ; how then are all these promises accomplished ? answ. . all promises of temporall good things are made with exception of the cross : this exception impeacheth not the promise . . it is a common condition of good and bad , to sustain many evils , and undergo many difficulties ; but with this difference , that the wicked have no pillar to sustain them , no cloud , no refuge or hiding place : but the godly hath god for his refuge , his pillar and cloud . . the pillar still stands over the tabernacle , and saves the army of israel : the whole church is ever saved by gods protection , though some souldiers may fall in the battell : as martyrs , who receive not alwayes corporall deliverance , to receive a better resurrection . . if this pillar put not off some evils , it ever supplies some greater good : if it deliver not from death , it delivers by death : if our state seem not so good , it will turn it to good , rom. . it led the israelites to marah , a place of bitternesse ; but the next remove was to elim , where were twelve fountains of water , exod. . . . it suffers the israelites to want meat in the wilderness , but to feed them with manna : if to want drink , it is to supply them by miracle ; to refresh their souls as well as bodies by water out of a rock . iv. in the same pillar of the cloud , see justice and mercy met together and tempered . . mercy to the church and believers ; that now we behold gods presence in a cloud . the brightness of his goodness to us shines in this dark cloud , in which we see him as we are able . his majesty hath attempered himself to ou● debility and weakness . for such is our infirmity here below , that unlesse the glory of god be vailed and covered , we can never be able to behold it : no more than the priests could stand before the brightness of the cloud that filled the temple , king. . . nor the disciples abide the brightness of christ , when a bright cloud shadowed them in his transfiguration . for as no man can endure to see the sun in his brightnesse and strength , but in and through a cloud he may : so no man can behold the glorious majesty of god and live . hence hath he pleased to let us behold him here , not in his own glory , but in his christ ; in whom his excellent majesty is vailed and covered with our humanity . this is his mercy , that we see now as we may , as in a glasse or mirrour ; preparing us to a farther mercy , than which no mercy goeth farther , namely to see him as we would , and face to face ; when with our frailty and corruption all clouds and vailes shall be removed . . his justice against sinners ; whose misery it is , that there is alwayes a cloud between god and them . a cloud of ignorance , that hinders them from the knowledge of god and holy things ; they see no true light : a cloud of darkness and misery , that suffers them not to enjoy one spark of sound comfort or consolation : a thick cloud of lusts and sinnes , which hinders the passage of their prayers . they may truly use that speech of the church , lam. . . thou hast covered thy self with a cloud , that our prayers should not passe through . as this cloud was a means of greatest mercy to israel ; so was it of extream misery and destruction to the egyptians . v. is christ this pillar of cloud and fire ? then we must follow christ our guide . the saints in earth are as israel in their pilgrimage marching out of egypt into the promised land . god of his mercy affords us as he did them , a comfortable cloud to lead us through to canaan . we must depend on this pillar ; for light of instruction against the blindnesse of our minds : for light of consolation in sorrows and terrours of heart , that we may say with the church , mic. . . when i shall sit in darkness the lord is my light : for spirituall heat and warmth ; seeing this pillar onely can kindle true love of god , true zeal for god and his glory , servency in prayer , and inflame us with all ardent desires after god we must follow this pillar for safety , security , direction , &c. quest. how may we follow this pillar ? sol. as the israelites carefully followed the cloud , in this manner . . because the cloud was placed on high , they must still look upwards : so must we still look upwards , not fixing our eye on any other direction about us , or beside us . we must not walk by examples of men never so great , never so wise , never so rich , never so near us ; but onely so far as they follow this cloud . the sunne of the world , and the sonne of the church herein agree , that both of them are set infinitely above our heads ; that we should expect our direction from above , not from below ; from the heavens , not from the earth . . as the israelites contented themselves with that pillar , as being sufficient : so must we with the light ftom christ our pillar . they needed no artificial lights of their own devising ; the pillar of fire was sufficient ( although at midnight ) to enlighten them . the sunne at noon day was not more useful to them than this pillar at midnight : so christ in the scriptures is a most bright and shining light ; not ( as the papists say ) obscure , dark , imperfect , unlesse there be an addition of traditions , fathers , and mens devises . as that cloud was no natural direction : so we must not walk by direction of nature , dictate of reason , or command of our own wills and senses . follow this pillar onely , and ( as goshen was light when all aegypt was darkness ) thou shalt have light when all the world else sits in darkness , joh. . . but as for such as kindle themselves a fire , or set up a pillar to themselves , and walk in the light of it , and in the sparkes themselves have kindled ; the lord threatens what they may expect from his hands ; they shall lie down in sorrow , isaiah . . . as israel must watch this pillar night and day , and frame their whole course unto it for motion or station , for action or for rest : so must we to christ ( our pillar ) in the scripture . blessed is the man that meditates in the law of the lord night and day . and as they must give diligent heed both day and night , to be ready for their journey whensoever the cloud should move ; and therefore are said to keep the lords watch , numb . . . so must we alwayes watch , and be in a readiness ; because we know not when the master of the house will come , at even or at midnight , at the cock-crowing or in the dawning , mar. . . remember for conclusion ; that blessed shall that servant be ( and he onely ) whom his master ( when he cometh ) findeth well doing . chap. xxi . the red sea , a type . the second extraordinary sacrament of the old testament , pointing unto jesus christ , was the red sea ; which being miraculously divided by god , the israelites ( pursued by the egyptians ) passed through the midst of it , exod. . . now for our profitable and fruitful beholding this great work of god , we will consider it , . as a miracle in it self . . as a type and signification of christ. . as applyable to our selves in some profitable observations . i. in this great miracle are many miracles : as . that so vast a sea should be divided with the lifting up of a rod. for the breadth of that sea , where israel went over , was ( by computation of ptolomy and other geographers ) twelve or fifteen german miles , at least thirty six of ours ; so chytraeus upon this place . . that the lord should open a way , and lead israel through the deep , as in the wildernesse ; for their passage was not over the sea , but through it . neither did they walk upon the waters as upon the land , which had not been so much , for in cold countries it is ordinary for men and cariages to passe upon the ice and congealed water as upon firme land : but they walked in the bottome of the sea as on dry land . who could deny , but it had been a work of omnipotency , for the lord to have made the sea ( on a sudden ) a pavement for israel ( as hard as christal ) to have walked firme upon ? but because every strong frost congeales the water according to nature , that had been lesse glorious , more questionable . but he provides for the clearness of his own glory , by effecting a work above ( yea against ) the whole frame of nature . . that the waters should stand as a solid wall on both sides , which are naturally fluid , and seeing nothing is so hardly contained within bounds as liquid waters , it was exceeding miraculous . and that the bottome of the sea should on the suddain become firme and dry ground , ( exod. . . ) and even as an high way , was not the least of these miracles . . that the same sea at the same time should be both calm and tempestuous : for the mighty winds and tempests were so strong against the egyptians , that it brake their chariot wheeles , and they could hardly move or stirre against it ; yet all the same time it was a peaceable calm to israel ; who were very near them . . the time of the standing of the waters on so vast an heap ( whereon learned men agree not ) any way concluded , is most miraculous . some think ( as chytraeus ) that for so many thousands , yea , hundred thousands of men , women , and children , to walk a soft pace , and to drive their cattel so many miles , must needs take them four or five dayes time , and then the waters to stand so long , was admirable . others think they went through in one night , ( for the text mentioneth but one night ) and then was it no lesse miraculous , to convey so much people and cattel so much way in so small time . . that the same sea at the same time should be both a gulfe and devourer ; and yet a saver from devourers . that the same sea at the same time should both retire back , and yet return to its course , for the waters returned upon the egyptians on the one side of the sea , when israel was not fully over on the other , as appeareth by comparing verse . with verse . that the same sea at the same time should move and stand with such judgement and distinction , as not one egyptian was saved , verse . not one israelite drowned , verse . ii. now consider this great work of god as a signification and type of christ ; which it must needs be as it is a sacrament , which we must consider , both in the constitution , and in the consequents or effects of it , in all directly pointing us to jesus christ hereby typified . in the first to the corin. . . the apostle saith , that all the fathers were baptized in the sea ; whence i gather three conclusions . i. conclusion : that this was a sacrament figuring our baptisme , and that all necessary institutions of a sacrament concur in it : as . the author was god , the institutor both of the covenant and seales , exod. . . . the minister was moses , verse . . the covenant sealed was gods promise and word for their deliverance , verse . . the sign of the covenant was moses stretching of his hand , both for the dividing of the sea , verse . and the returning of it again , verse . . the thing signified was salvation by the messiah , and all spiritual and eternal benefits and deliverances procured by him sealed up in this miracle . . the faith of the israelites was the same hand with ours to receive the same benefits , and things signified : verse . they believed god : heb. . , by faith they passed thorough the red sea , &c. ii. conclusion : there was not one of these actions in this temporal deliverance , but it signified and sealed such actions to the believing israelites , as both confirmed their faith in the covenant , and set forward their salvation meritted by the messiah , and so still led them to christ. as in these examples . . god in leading his people to canaan made them a safe way through the sea : signifying to their faith , that god offered them jesus christ the promised messiah , through the red sea of whose death and passion , they should find a sure and safe way to passe them through a full sea of troubles to the true celestial canaan , and by him , as by a firme way , to walk forward to eternal life . . when they saw the same jehovah to divide the sea into his division ( junius calleth them cuttings off ) and to drive away the raging waters from overflowing them ; this action signified to their faith , that the son of god by his merit and mediation would carry them through all difficulties and dangers as deep as the bottome of the sea , unto eternal rest , and so rebuke the seas of their sorrows , and drive back the raging waves of terrors and temptations that threaten their destruction , that they shall safely and happily passe through the sea as it were on dry land . . when they saw jehovah the sonne of god present with them in the voyage , and that he made the sea return to his force again , both to save themselves and to overthrow the egyptians : it signified to their faith the action of christ , freeing his elect from all spirituall forces and armies pursuing them , as also by a mighty overthrow swallowing up and devouring ( in the bottomlesse sea of his wrath ) all those that come out and stand against them . iii. conclusion : there is no evangelicall blessing by christ sealed to us by baptisme , which was not signified and sealed to them in the red sea. so as christ was as truly represented to them as to us , though not so clearly ; and the truth and substanre of his merits exhibited to them as to us , onely in a manner more obscure and clouded . as in examples , . if the waters of baptisme seal up to believers , that the bloud of christ alone saveth and defendeth the people of god from eternal death and damnation : what could be more plainly signified by the waters of the red sea saving israel from present death and destruction ? . baptisme signifieth to us , that by the bloud of christ ( in which red sea all believers must be baptised ) there is a dying and a burial unto sin , and a rising unto newnesse of life : what could be more plainly signified by the baptisme of the fathers in the red sea , who were ( after a sort ) buried in the waters , but after raised to the shoare , and restored to land and life ? . by the benefit of baptisme ( in which the red sea of christs bloud is truly applyed ) our old man and flesh is truly mortified , buried , and destroyed ; but the new man is quickned and repaired ; and now new motions , desires , affections are stirred up and preserved in the hearts of believers : what could be more expresly signified to the fathers by the overthrow of pharaoh and his hoste in the red sea , and the escape of the israelites safe and sound ? . when they did see themselves ( by the benefit of the red sea ) freed from pharaohs servitude : how easily might they gather , that by the bloud of christ every believer of jewes and gentiles are freed from the slavery of hellish pharaoh , and all his armies of sinnes and corruptions ? and when they did see how the egyptians ( once dead and slain ) could hurt them no more , how could they but gather , that all the armies of sin ( once remitted and buried in the death of christ ) can no more rise up to condemnation , than a drowned egyptian to drown an israelite ? i. to note the mighty power of god , who can still and over-master the mighty raging of the sea : which we see here in that its water , dry land , sands , and shoare observe the providence of god , and serve for his peoples safety . israel saw the mighty power of god herein , exod. . . let us also behold the glory of god herein , and fear before him as they did . let not us be more senseless than the senselesse creatures , but hear his voice , runne out of our own nature to observe his voice sounding in the scriptures and ministry of the gospel . ii. to see and consider the state of the church and people of god. canaan ( whither they goe ) is a fine and fertile countrey , but the way is asperous and dangerous . they are still as it were in the bottome of the sea : enemies implacable at their heeles in infinite numbers : seas of waters dreadful to behold on both hands , yea , rising over their heads as mountaines threatning to fall over them : and after a deep sea , a terrible wildernesse takes them , in which is no meanes for meat , drink , nor cloath . a man would think , no man could deal so with his children : and yet gods wisdom sees this the fittest way to canaan . he sees how , . every small content glewes us to our egypt . , what sluggs we are in the way , farther than we are chased out . . how little we care for dependance on himself , when we are full of naturall comforts . . that canaan is so rich a land as is worthy all our labour and suffering . apply this note to awake thee out of thy ease and carnall slumber . if thy way be so easie and pleasing to flesh , sure it leads not to canaan , suspect it . the israelites going into egypt had no enemies nor troubles meeting them ; but going into canaan , they had nothing else . strait is the way that leads to life , and all the way to heaven is strowed with crosses . apply it also to secure thee in thy troubles . art thou in a deep danger or sorrow like the bottome of the sea ? it is no worse with thee than with the rest of the people of god. no affliction overtakes thee , but the same hath befaln the saints in the world . hold on to canaan , and all is safe : canaan is worth all . happy thou if thou canst get to canaan , though thy passage be through the bottome of the sea . iii. to observe what a many comforts this great work of god will load us withal , that are willing to carry them away . for. i. the lord in strange and unwonted dangers can work new and unwonted remedies for his children . as we heard before that fire shall not burn them , so here the sea ( at his word of restraint ) shall not drown them . he can make a wall of water more strong for them than a wall of adamant : yea , himself ( according to their need ) will be to them either a wall of fire or water . ii. what danger can prevail against the church , if all these dangers on all hands , above them , below them , afore them , behind them at once , cannot sinke them ? no , all the gates of hell cannot prevail against it . every main affliction is like a main red ▪ sea , which threatens to swallow us up , but it shall in the issue onely preserve the church . what we have most cause to fear , the lord maketh most helpful and soveraign . the very raging sea ( rather than they shall perish ) shall open her lap as a tender mother , to recieve them from the rage of pharaoh and his pursuing army : nay , the land of goshen shall not be half so bountiful to them as these waters , which gave them freedome , victory , and the spoiles ▪ and riches remaining upon the dead bodies of their enemies . iii. how unweariably the lord sets himself to overcome all difficulties for his servants . what had it been to have passed the oppressours of egypt , and to have been swallowed up of the sea ? therefore he makes a new way , where never any way lay before , in the bottome of the sea. afterwards he makes a dry and barren wildernesse comfortable to them ; dryes up jordan as strangely for their passage ; gives them a daily harvest of manna from heaven ; breaks a rock to give them water ; and happily in time finisheth their long and tedious journey . even so the godly ( going out of egypt , departing from the kingdome of the devill , and hastning out of the world towards heaven ) come presently into a deep sea ; not pursued onely by the fury of tyrants and enemies , but every where threatned with dangers , wants , and death it self : yet the lord breakes for them one toyle after another , and happily guides them through a deep sea of miseries , and never leaves them till they recover the shoare , and arrive safely at the haven of salvation , where their songs shall be louder than their cryes were , and a mighty deliverance shall swallow up all their danger . iv. here is comfort against the fear of enemies . . spiritual enemies . for here we have both a confirmation and resemblance of the eternal delivery of the church from the tyranny of the hellish pharaoh ; which in spight of him is led through a sea of tribulation every where ready to overwhelme it , into the promised rest of everlasting life . again we see here our sinnes also cast into , and drowned in the bottome of the red sea , mic. . . these are the strongest and fiercest enemies that pursued us to death ; but these our furious sinnes ( as so many egyptians ) are drowned in the sea of christs bloud , and extinct in the waters of baptisme , aug. psal. . . temporal enemies . how can the egyptians hope to stand before israel , to whom the waters give way so strangely ? the enemy shall find the same sea a wall and a well , a safety and a death . let enemies look here as the heathen did , and let their hearts faint as theirs , to see god make the sea a wall , a lane , yea , a lap for his people . let them behold the ordinary work of god , who commonly joynes the salvation of his church with the destruction of the enemies . so for mordecaies advancement , and the churches deliverance , haman must be hanged , and his posterity destroyed : as in a ballance , if one scoal goes up , down goes the other . iv. the godly to partake of these comforts must learn , . to labour for increase of faith : for by faith they passed thorough the red sea , heb. . . so must thou get faith for thy vessel to passe thee through . faith in tryall is a great victory ; in the bottome of the sea , in deepest afflictions it is most glorious . it is nothing to believe in prosperity : but in desperation to believe , in the bottome of the sea to stand still , yea , in the bottome of hell to hope for heaven , there is faith . . to joyn to gods people . let not the egyptian think the way is made for him . except thou goest out with israel ( as exod. . . ) the sea will know thee for an egyptian , and cover thee . . to get god their guide , and to follow him . neither noah upon the top of a world of seas , nor israel in the bottome of the sea shall miscarry , if ●od become the pilot. follow thy guide , goe on forward , fear not , rest in god for safety in extream danger , and thou art the fittest for his help and deliverance . see chron. . . we know not what to doe , but our eyes are towards thee . chap. xxii . manna , a type of christ. there were among the jewes two extraordinary sacraments , which sealed up unto believers their continual nourishment and preservation in grace , by the free covenant of god in the messiah . the former was manna from heaven ; the latter , the water out of the rock : both of them most lively setting forth jesus christ , the true bread and water of life to ancient and present believers . in which sense the apostle ( cor. . , . ) calleth them spirituall meat , and spirituall drink . the story of manna is recorded , exod. . . the proper application of which is in joh. . . . where our saviour shewes that he is the true manna , of which the other in the wildernesse was but a shadow and dark resemblance . now for opening this type we shall fruitfully consider two things . i. christ prefigured by it ; where we shall see an admirable and pleasant correspondence of the type with the truth ; and how christ was ( not obscurely ) preached even in this one shadow to old believers . ii. christ far preferred before this figure , as became the truth to be set above the type . i. for the resemblance consider manna . in it self , in . quality . . quantity . . in the jews , in their . gathering . . use. sect. i. i. the qualities of manna considered in it self were six , many of them miraculous . . the manna came down from heaven . god in heaven prepared this food to satisfie the jewes hunger : so jesus christ is the true bread that came down from heaven , all other bread is from earth , but christ is from heaven ; he hath god for his father , from whose bosome he is sent into the wildernesse of this world to satisfie the spiritual hunger of his people . and as that was an admirable gift prepared by god for them , and therefore they called it manna : so nothing was more freely prepared and given by god than jesus christ for the life of the world ; he came without the worlds seeking , without merit and deserving , yea , or accepting ; for he came to his own , and his own received him not : and was not this miraculous above that , that he which sent the manna , was the manna which he sent ? . the taste of manna was sweet , and tasted like fresh oyle , numb . . . or wafers baked with honey , exod. . . so nothing is so sweet as jesus christ to an afflicted and hungry heart , the sweet promises of grace are sweeter than honey , psal. . . no fresh and sweet oyle can so cherish the face , as they doe the heart , which is able to apprehend the sweet consolations and joyes of the spirit . and as manna tasted alike to all tastes , and every whit of it was sweet , and every mouth tasted the same sweetnesse , as it never was in any other food in the world : so onely christ is the same to all that taste him , and every whit of him is sweet , even his yoak , his crosse , and every mouth that tastes him , can confesse him so to be . . the figure of it was round , a figure of perfection : signifying jesus christ without beginning or end , the first and the last , most simple and sincere , without any guileful corner or angle ; most infinite , most perfect , and fit to contain all perfections of grace , meet for the head of the church . . the colour was white , exod. . . signifying the most holy and immaculate purity of jesus christ in his nature , person , and actions : the holy one of god , fairer than all the sonnes of men , psal. . . . the generality : it was common to all the israelites of what state soever : so jesus christ is the common saviour , to rich and poor , to master and servant , bond and free , and to all believing in his name , without respect of persons , acts . . there is neither male nor female , but all are one in christ , gal. . . . the continuance of it : this was all the while they were in the wildernesse : so christ continues alwayes with his church , to the end of the world , mat. . . but when they came into canaan it ceased ; for where ordinary bread was , was no need of miraculous : so when we come to our canaan , we shall gather no more manna by the meanes of the word and sacraments : neither yet shall we lose our manna , but mmediately enjoy christ , and see him face to face , which the apostle calls an open face , cor. . . ii. the quantity of manna considered in itself , resembled christ in four particulars . . it was a small grain , as a little seed of coriander , verse . but full of yeald , sweetnesse , and nourishment : so jesus christ was little and humble in his own eyes , and in other mens eyes , liker a worm than a man. little in his birth , in his life , in his death , in his followers . very weak in shew and appearance ; but full of power , strength and grace to sustain and uphold his church ; full of nourishment , sweetnesse , and comfort to refresh his church to eternal life . . it was freely and abundantly given to israel as the rain , and fell down with the dew : so jesus christ is freely given to the church , and in him abundant grace and plentiful redemption . god never expressed such bounty , nor ever opened the treasury of his rich grace in any thing so much as in giving his christ , who never comes any where without the sweet dewes of comfort , joy , and happy graces , which distil from him into every believing heart . . manna fell every morning round about the campe , and no where else ; and so much every morning as was sufficient for six hundred thousand men , besides women and children : signifying , that jesus christ is no where to be found without the campe and bounds of the church ; and that of his fulnesse all believers receive grace for grace ; and that in christ is sufficiency of merit for all his church ; and there need other supply for health and safety of soule , but out of this heap . . it fell on the evening of the sabbath in double quantity , because they must not break the sabbath in gathering any : signifying the double diligence that we must use to get christ while we are in this life , which is as the even of our eternal sabbath ; and the incessant labour after a farther degree of grace , giving all diligence to make our election sure before we goe hence ; for when that eternal rest cometh , there is no more gathering , but a ceasing from all labours . and upon condition of our diligence and care here below , we shall have supply enough of all grace without labour and gathering , when christ shall be all in all to all israel gathered unto him . sect. ii. now we are to consider this miraculous food , both in the jewes gathering of it , as also in their use of it . i. in their gathering are three things ; the place , the time , the measure . . the place where : it was about the campe and tents of the jewes in the wildernesse : signifying , that christ the heavenly manna is given to us in this our wildernesse , and while we are in this world , we must procure him to our selves , or never : and farther , that his grace is rained down in the church ; and no where else is saving grace ordinarily to be found . onely the israel of god enjoy christ in the meanes ; his abode is among the tents of shepherds . . the time of gathering is : . the week day ; the six dayes , not the sabbath , for it came not on the sabbath ; but as knowing and distinguishing times it would , as feed them , so teach them ; namely , to rest on the sabbath day , as it did : and signified , that in that eternal sabbath we shall enjoy manna without meanes ; and shall eat our fill of that hidden manna , laid up and prepared for the saints , rev. . . . every day in the week : to signifie , that we must daily feed on christ and his grace , and that we must daily renew the care of the salvation and sustenance of our soules . . every morning of every day ; early must they gather it , the first thing they did : to signifie , that we must embrace christ speedily , while the meanes last and offer themselves . christ is worth our first care ; and his commandement is , first to seek the kingdome of god. the foolish virgins sought oyle and manna too late . . the measure : . every man hath a measure out of the common heap : signifying , that christ is the same treasury to poor and rich , small and great ; and every believer and israelite hath his portion and measure measured out unto him , ( for he must live by his own faith ) and a severed measure of knowledge and sanctification from others . . every man hath the same measure . there was one measure for all , a gomer for every person : so every christian hath his gomer , and the same measure . for although there is difference in the graces of sanctification ( some being in the higher formes of knowledge , some in lower ; some of little faith , some of great faith ; some whose zeal is as a smoaking flax , in some a bright flame ) yet justification by christ is equall to all , and doth not admit a more or a lesse . the youngling in grace is as truly and fully justified as the ancient believer , though not so fully sanctified . . every man hath a full gomer , a full measure : to signifie , that in christ is no want , but we are compleat in him , col. . . and as the gathering israelite ( though he gathered lesse than some other ) had his gomer full : so he that hath ●he weakest grace , and weakest faith ( if true and sound ) shall attain the same salvation which the stronger believer attaines . for the same precious faith attaines the same common salvation . ii. we must consider this manna in the jewes use of it . . in respect of the dressing . it must be ground and baked before it could be fit food for the israelites : signifying . that jesus christ must first be ground and broken upon the crosse , and pounded with passion before he could become a fit food and saviour of his church . every grain of manna must be ground and broken : so must christ be broken and bruised in the winepresse of gods wrath every grain of manna must be baked in the oven : so must christ be parched and baked , yea , and dryed up in the oven of his fathers displeasure . and this was extraordinary and above nature in it , that one heat ( namely of the sunne ) melted it ; another heat ( namely of fire ) baked it ; very strange ; but significative of the same in christ. the heat of his love to mankind melted him ; but the heat of his fathers wrath ( as hot as fire ) baked him , and fitted him for our spirituall food . . the manna being dressed must be eaten , that is , applied to their substance , and digested for their nourishment ; signifying jesus christ , who although ( like the manna ) he must be gathered in common , and must be received whole ( as manna must be gathered whole ) yet he must be eaten in several , that is , specially applied to every believer for his food and strength ; by which application he becomes food in our hunger , and physick in our weaknesse , as the manna was to them , and other had they none . . they must use it all , and reserve none till the morning ; for if they did , it putrified , and wormes grew in it , verse . . to signifie , that not the profession of christ profits any thing without faithful applying of him . yea , and as manna reserved , putrified : so christ becomes a scandall and a rock of offence to the unbelieving of the world , that content themselves to hear of christ , and have the word among them , but apply it not to their hearts and lives . the sweetest manna becomes a rottennesse , and a savour of death to carnall professours . quest. but why did the lord cause the manna daily to putrifie , if kept ? answ. . he will have them daily depend upon his hands and provision ; that was no time nor place to shift covetously for themselves , neither was there any need , seeing every day supplied them with a new harvest . . to signifie to them , that man lived not by bread onely , but by every word of god , mat. . . how could they think , that such corruptible food could preserve them , that it self could not be preserved above a few houres but by gods institution ? . that they might acknowledge god a free and extraordinary worker in all his administration with them . for even this manna ( which kept an hour beyond a day , suddenly rotted ) if god command to keep it two dayes every week for his worship sake , it shall be miraculously preserved sweet and savoury . yea , if for a monument of his mercy he shall command to lay a sample of it in the ark ; it shall last and be kept in the holy of holies many ages , yea , many hundreds of yeares sweet and savoury as at first . and all this not without signification : that although jesus christ was in his flesh and humane nature subject to sorrow , death , and passion , yet even in that humanity ( now glorified ) he is set in the holy of holies ( as the manna in the golden pot ) before the lord for ever , exod. . . and abides for ever in the heavens for all eternity , not subject to corruption any more , as that golden pot of manna was . sect. iii. ii. now let us see how christ is infinitely preferred before this type or figure , in six severall advancements . . that manna had no life in it self , but this hath , joh , . . as the father hath life in himself , so hath he given to the sonne to have life in himself . joh. . . i am that bread of life . . that manna not having life in it self , cannot give to others what it self hath not ; it could onely preserve life given of god : but this can convey and give life to others : john . . the bread of god is he which cometh down from heaven , and giveth life unto the world . . that manna preserved onely natural and temporal life , as other bread : but this preserves spiritual and eternal life in the soul and inward man. . that manna could not preserve this temporal life for ever , joh. . . your fathers did eat manna in the wildernesse , and are dead ; nay it could not keep them from hunger above one day to an end : but this bread once tasted makes a man live for ever , he shall not die , ver . . yea , he shall never hunger more , verse . . if a man were dead , that manna could not raise him again to life : but this raiseth dead to life , as lazarus ; which all the food , physick and meanes on earth cannot doe , joh. . . he that believeth in me , though he were dead , yet shall he live . . that manna did corrupt , it melted daily when the sun arose ; it lasted not beyond a day , it continued not beyond the wildernesse ; and that small portion which the lord reserved in the holies of holies , perished and was lost after the captivity : but this manna is not subject to corruption , but abideth sweet and precious to every hungry heart ; nor subject to violence , but abides in the holy of holies without all change or fear of danger ; nor onely lasts in this journey through our wildernesse , but is the sweetest and most delicious in our canaan ; when he shall be food , physick , raiment , delight , and all in all to all the saints and sonnes of god. sect. iv. now to application . i. to note god in four things : . patience and love . . watchfulnesse and care . . bountifulnesse and beneficence , . wisedome and judgement . and all these to his church , both jewish and christian , and to all the israel of god , legal and evangelical . every one of these affordeth us special matter of instruction . i. his grace and patience appears in the time of his giving both the typical and the true manna from heaven . then he pleased to give the manna to israel . . when israel had great need of gods help , and had no power to help themselves , when they were even ready to starve : even so when the church was in extream need of christ , and altogether helplesse in her self , it pleased god to give his sonne from heaven to save and refresh her . which the apostle notes , rom. . . for christ , when we were yet of no strength , at his time died for the ungodly , . then god gave israel manna , when israel ( murmuring ) had deserved nothing but wrath and vengeance ; when they could look for nothing but fire from heaven , he gives them food from heaven , and such food as was angels food , sweet as honey : oh what a tender nurse is the lord become to a froward people ? he will still the frowardnesse of his first-born rather with the breast than with the rod : even so when by our hateful sinnes of many sorts we could neither deserve nor expect any thing but revenge from heaven , god sent his sonne from heaven , the true manna and bread of life , who hath more sweetnesse in him than the honey comb ; which one gift sweetneth all blessings , which else had been so many curses . for what had the israelites deliverance , victory , lives been worth in the wildernesse without food and manna , which kept them in life and strength ? even so had all our outward blessings been to us ( without jesus christ ) onely a lingring death and misery . oh who would deal thus with his enemy , but he that hath an ocean of mercy ? which the same apostle ( in the same chapter , ver . . ) leadeth us unto ; where he magnifieth and heightneth gods love unto us ; that , while we were yet sinners , christ died for us , yea , while we were yet enemies ( ver . . ) he sent us this manna , by whom he reconciled himself unto us . let this consideration be of use : . to stir up in us a fervent love of god , who loved us with a pittifull love when we were in so pitifull a case ; as also with so seasonable love , when our extream need urged us ; yea , with such effectuall love , as spared us the greatest gift of love , and the richest mercy that heaven and earth can contain to relieve our want . . to labour to love our enemies , as god did us being his enemies . for naturall men and hypocrites can love those that love them , mat. . . but if we love them that hate us , we shall be the sonnes of our heavenly father . . to move us to cease from our sinnes ; for who would goe on to provoke so good a god , that still prevents us with love and mercy ? and if he please to reserve love for us while we are yet in our sinnes , and in love with them ; how sweet will his love be , when we cease to love them ? how strong will it be , and how constant ? for , doth he not cast us off when we are enemies , and deserve hatred , and will he ever cast off those whom he thus loveth ? this love shall be stronger than death , for that shall not quench it . ii. see the watchfulnesse and care of god over his church . the manna fell with the dew ; and while the people of israel slept , the lord watched to spread a table for them : because , . he that keepeth israel slumbreth not nor sleepeth . the eye of the lord ( saith basil ) is without all sleep , ever watchfull : . because he is a tender father , and israel is his son and first born . a carefull father is waking for his childes good while it sleeps and takes no care : in like manner hath this watchful eye kept it self waking , from the beginning of the world till this day . how did it watch over abraham and all his believing posterity ; whilest he and we were all in the night of sin and death ? and whilest we were in a dead sleep , how carefully did he provide this heavenly manna , and spread it about the tents of the church in all ages ? . in the promise of the blessed seed . . in the types and shadowes signifying and exhibiting jesus christ. . in the holy ministery of prophets and apostles , in which it was plentifully showred . . in the spirituall worship of believers both in the old and new testament . . in the blessed incarnation and appearance of the truth it self , who rose as a glorious sun of righteousnesse , but as it were at midnight , when the world lay in such palpable darknesse , as was thicker than the darknesse of egypt : as manna fell in the night , and was readier for them every morning than they were for it . apply this observation for thy particular comfort . if thou beest an israelite , no night shall befall thee , nor sleep in any night , but this carefull eye of god shall watch to supply thee . as in three instances . . the godly passing through this wildernesse of this world , although they be in covenant with god ( as israel was ) yet often are cast into the night of sin , and in this night they often nod and slip into a sounder sleep of sinne sometimes than they think of : but then this eye watcheth them that they sleep not in death , and so fall into extream ruine . for they being written on the palm of the lords hand , being as a signet upon his finger , as a jewel on his heart , and ( which is nearer ) as the apple of his eye , he watcheth a season to waken them , to raise them , and erect them in faith to watchfulnesse and salvation . . many times the godly fall into the night of affliction , and are cast into the dark of many deadly dangers which they should never ( by themselves ) be won'd out of . now while they are thus surprised with a dead and dangerous sleep , the lord watcheth to prepare some meanes of evasion , which they never dream of . how did the lord watch over jonah while he slept under hatches , not dreaming of so present a danger ? nay , when he seemes dead and buried in the whales belly ( as in a grave of silence ) how miraculously did the lord watch to bring him to dry land , as sound and safe as if he had been kept in a strong castle ? how did the lord watch mordecai while he slept , hest. . . he slept , but the king shall not sleep till he have advanced mordecai ? how did he warth over peter ( acts . . ) whilst he slept so fast in the night , as scarce an angel could waken him , and brought him through the sleepie watch ? our experience can tell us every morning how the lord keepes our houses , our selves without fear against robbers , fires , dangers , in the night he makes us sleep in safety , and while we are helplesse , naked , sencelesse , becomes a wall of protection round about us . . in the night of death he gives not over his watch , but watcheth the very bones of the saints , that in the morning of the resurrection they may more fully enjoy christ the true manna , and attain a full measure and gomer , and a perfect satiety and fulnesse of this sweet bread of life , psal. . . david calls it , a satisfying with gods image , when he shall awake . sect. v. iii. see in this gift , gods bountifulnesse and freenesse to his church in three things . . he offers israel manna without the asking , seeking , or buying ; it costs them nothing but gathering : even so he offers us salvation by jesus christ while we ask not after him . he is found of them that seek him not . the first adam runs away from gods presence : the second adam runs after him to seek and recall him out of his bushes . now what desert or merit could there be in the first adam to be followed with grace in his flying from it ? and if there be none in him ; how come we his posterity to more possibility to merit any thing but death , more than he ? no , here is no merit , no buying of manna , but onely a faithfull and thankful acceptance of it . . he raines it down in abundance , his hand is not short ; he opened the windows of heaven , and rained down manna to eat , psal. . . for . it is for the honour of god to be bountiful and rich in mercies , and to pour down his blessings upon his people . . israel needed daily abundance and store of manna , which need he is careful to supply . but oh what great goodnesse hath god stored for them that love him ! in his son jesus christ he hath rained down bread of life , the greatest arme and stream that ever flowed from that ocean . a mercy covering all the tents of believers . a mercy that lets the true manna fall enough for a whole world of believers , not on one nation of israel onely , but on all the nations of the world . for he did not so then to any other nation , but now to all . nay , in this manna is a mercy not onely covering the earth , but a mountain of mercy reaching to heaven . . his hand is not weary , but every morning le ts fall enough to feed and fill so many hundred thousands of mouths and bellies : so the grace of god in christ is an unweariable grace . as he gave more manna than all the israelites were able to gather● so he is more infinitely able to give , than all believers are able to receive . hence we may ( with david ) stir up our selves to blesse the lord that loadeth us with blessings daily . iv. the wisdome of god in administring his mercy to his church . . in that he gives them manna from heaven not from earth , they cannot now expect an annuall harvest of corne from the earth , but must expect every day an heavenly showre to be fed by ; because the lord will not have them fix their eyes and sences on earth , but know they were now to live of gods allowance , and for their whole means depend on his hand . let it teach us christians to lift up our eyes and sences from earth and earthly desires , and affect that manna which is from heaven : every day desire to be fed with some heavenly shower for the nourishment of the soul , and preserving the life of grace in it . let it teach us to acknowledge the hand of our heavenly father in the gathering of the manna , and good things for our temporall life . he is the father of lights , from whom descendeth every good and perfect gift . the israelite must look to heaven for every morsell of bread that he puts in his mouth : & shall the christian ( like swine ) eat up the mast , and never look up to the tree from whence it falls . ii. in that he gives them manna every day . he might have given them an harvest of it once a year ; or he might have rained it once a moneth , but he gives it daily ; to shew . that he had undertaken for their daily maintenance , whose continuall supplies challenged the continuall dependance upon his providence . . that they must be content with daily bread . . that it should be a part of their calling and exercise in the wilderness , where other temporall business had they none . let us hence learn , . to acknowledge gods wisdome ; if he give us earthly manna and meanes but from hand to mouth , he knows how to supply it with true manna . he allowes us to pray but for daily bread ; and if we have food and rayment we must be content , tim. . . . to confine our cares within the day , not so solicitous to lay up for many yeares , as the rich glutton . care not for tomorrow , that is , inordinately , distrustfully . . to take notice of our daily need of the true manna , whereof seeing god hath given us daily meanes , we must not crosse gods wisdome , to think the reading of gods word once in a year , or moneth , or week enough ; but be daily gathering , and answering the daily meanes afforded by gods gracious wisdome , as did the jews . iii. his wisdome is seen , in that he giveth them no manna on the sabbath ; but for the sabbath a double portion on the day before . for . the sabbath day is not to seek temporal food and manna , but spirituall and eternal . . he will not have his sabbath and service interrupted , therefore he gives them a double portion on the day before . . he will not have them losers by being intent in his service ; but as a liberal pay-master , allowes them as largely as any other day . let this teach us , . to nourish the care of gods worship above the care of our life , and more intend the businesse of the soul than of the body . so our saviour , first seek the kingdome of god , and then other things . . to become more conscionable in the keeping of the sabbath , not seeking this day after earthly but heavenly things alone . for consider , . the lords liberality in giving thee ( not a sixth day , but ) six whole dayes wherein to gather earthly manna ; and wilt thou encroach his day too ? . his liberality in giving thee manna for the seventh day , blessing the labour of the six dayes , and thereby binding thy hands from labour on the seventh . iv. his wisdome is seen in giving to every man his gomer ; and every man hath his measure . . to measure their desires by gods measure . . that no man should have just cause of discontent ; for he had a sufficient measure for necessity , and god was not bound to provide for their wantonnesse . . that no man might envy another mans disproportion ; seeing no man had want , no man might have superfluity . let us learn hence , . to gather no more of this earthly manna than god would have us to gather . quest. how shall i know gods measure for me ? answ. . that which his blessing by good and warrantable meanes affordeth , is his measure ; and to transgresse gods word in seeking or getting wealth , is to goe beyond gods measure . . neither to lay up , nor to keep any of this manna without or against god. goods well gotten shall stand and prosper ( as manna gathered in the six dayes : ) but gather this manna on the seventh day , or lay up without and against gods commandement , that is to say , that which thou gettest falsly , or well gotten which thou shouldst expend for gods glory , and the charitable relief of the poor members of jesus christ , but doest not , all that shall rot and stink ; as stollen manna did . sect. vi. ii. in respect of our selves also , we learn sundry instructions from the consideration of both the mannas , the typical , and the true manna . these instructions concern , . our estate . . our duty . . concerning our estate : to note how senselesse and void of understanding every man is by nature in the things of god and jesus christ , exod. . . none of the jewes knew what the manna was : no more doth any man know by nature the things of the spirit of god. . cor. . the naturall man perceiveth not the things of god. if he perceive them not in his understanding , much lesse can he receive them in his affection . tell the jew of christ , or let the jew hear christ himself speaking of himself ( the manna and bread of life ) they conceive he is bread for the belly , they must eat him up straight , joh. . . tell nicodemus of the new birth , he can conceive no second nativity , but of going into his mothers womb again being old , joh. . . tell the samaritan of the water of life , she cannot conceive whence to have it , if not out of jacobs well , which he and his cattel drank , joh. . . nay such is our palpable blindnesse in spiritual things , as we cannot onely not find them , but even offered unto us ( as the manna to them ) we cannot apprehend them , nay , we cannot but reject them , as that woman of samaria ; jesus christ offers himself unto her , she scornes him , and will not make nor meddle with him , joh. . . the reason whereof is partly in the things themselves , and partly in ourselves . . the things are things of gods spirit , and cannot be reached or judged by any rule in nature . for the things of creation , the heathen knew them in part from god as god , rom. . but for the things of sanctification ( as that god the father by his sonne made the world , or that god the sonne by his spirit made a new world ) here they are blind as moles . nay even in this part of knowledge , the natural man asketh what engines or tooles could god get to rear such a frame , and will not believe it could be made with a word . it will ask , of what prejacent matter , and will not believe that so great a thing could be made of nothing : whereas we by faith understand , that the world was framed by the word of god , heb. . . how blind then must they needs be in spiritual things , that are blind in things natural ? . the reason in our selves is , that we are wedded to our own apprehensions , and not easily led out of our conceits ; as vessels hardly let goe the savour of the first liquour ; we will measure all by the standard of natural reason , and by the scantling of our own senses . apply this observation , . to see our impotency , nay the contrariety of our nature to gods grace . where is our free will to good ? in what disposition stands darknesse to entertain light , which fights against it ? but yee were darknesse ( saith the apostle ) eph. . . not dark or darkned , but darknesse it self . nay , yee were dead in trespasses and sinnes ( eph. . . ) not half dead ( as the samaritan ) but whole dead . now let all the papists in the world teach us , how a dead man can dispose and prepare himself to life . and let us know how a privation of it self can regresse to an habit . . to see what need we have of the ministery to help us unto the true manna . moses must tell the people ( exod. . . ) this is the bread which the lord hath given you to eat : so must the ministers of the gospel acquaint all the israel of god with christ ( the true manna ) by the word preached ; and say , this is the bread of life which came down from heaven , in whom alone is full nourishment to eternal life . nothing is good to salvation , but by gods revelation . if the word preached doe not teach thee christ ( the true manna ) thou never knowest him of thy self . let us pitty and pray for the lamentable blindnesse , not of popish recusants onely , but of wilful and carelesse absenters of themselves from the house of god ; whose judgement is just , if they never come to a saving knowledge of jesus christ. . hath christ been made known to thee , that thou hast tasted the sweetnesse of him in the gospel ? as christ said to peter so i say to thee , happy art thou , for flesh and bloud hath not revealed him to thee , but the father which is in heaven . sect. vii . . concerning our duty we learn sundry instructions , which may be reduced to six heads . i. to get in us an hunger and thirst after jesus christ ; in whom alone is full nourishment , and without whom we are far more miserable than israel had been without manna . for . onely this hunger makes us value him , and see our need of him . it is hunger that is the best sauce that makes manna sweet ; and without hunger a full belly despiseth an honey comb . it is hunger that makes the prodigal sonne look towards home . . it is the note of a blessed man , to hunger and thirst after righteousnesse , mat. . . and this man will not rest till he be satisfied . david was an happy man in such hungry desires , when he desired after god , as the chased hart after the waters . this thirst would eat out and thrust out the thirst after the world ; that dropsie-thirst after gold and silver , which is never satisfied : as also the thirst after the puddle water of earthly pleasures : and this thirst would devoure and consume the thirst after revenge , as moses his rod consumed the rods of the sorcerers . ii. to goe out of our tents , and take paines to gather our manna daily , as israel did theirs . for . christ enjoynes labour for this unperishing food , joh. . . and pet. . . give all diligence to make your election sure . . it is worth much paines and cost to procure christ to our selves and others . in bodily famine how farre will men run and ride for corn ? jacob sends all his sonnes out of canaan into aegypt for food , gen. . . . idlenesse is every where blame-worthy , especially in matters of greatest importance . god might have rained manna into their laps or mouthes , as well as about their tents , if he had pleased ; but would not for the tryal of their diligence : besides he is well acquainted with our corruptions , who think that worth nothing which costs us nothing . give me leave to apply this to many idle christians among us , who have this sweet manna round about their tents , but will not stirre out of doores for it . if it rain not down within their own tents , though it doe ●ound about , they will not stirre out of their tents : like idle husbandmen that would have a harvest , but will not stirre out into the fields to plow , nor sow , nor reap , unlesse it grew at their own doores , or in their own streets . alas how lamentable and unanswerable to god is our high unthankfulnesse ; who with lesse labour than the jewes may gather better food , and have as expresse a commandement as they ; gather every man of this manna according to his eating . but in stead of gathering , we ingratefully reject it , yea , thrust it off with both hands , as the jewes did , act. . . take heed in time , lest the doom come out against us , as did against them : because you have made your selves unworthy of eternall life , we turn from you to the gentiles . iii. as israel , so must we daily and diligently observe the times and places of gathering manna . . the place is the wildernesse , not canaan ; and all the while that they are in the wildernesse , they must gather manna : so we , so long as we are in this world , must gather this true manna . many seem to gather when they be young , but are weary and give up when they are elder : but even the oldest man of the israelites must gather if he would eat ; he must starve here that ceaseth to gather . many have gathered enough , know as much as the best preacher of them all , have strong faith , are sound christians ; and so was the church of laodicea : but be it known to thee , thou canst scarce gather enough of this manna for the day ; and he that sees his daily weaknesse will conclude with me , that his faith , hope , love , knowledge , and all his graces need daily repairing ; and that he hath got but a little of christ , that feares to get too much . again , the place of seeking true manna is about the tents of the israelites ; it is confined to the camps of the true church ; where two or three are gathered , there is christ to be found : his parents found him in the temple . therefore . it is no marvel if christ be not to be met with among antichristan synagogues . if men had learning to admiration , and above the angels ▪ they should not find the truth of christ but among the tents and congregations of christ. no marvel if an egyptian misse of manna be he never so learned . . let us learn to wait in the temple ( as the antient beleivers anna and elizabeth ) if we would meet with the consolation of israel . . the time and season of gathering manna was while it lay on the ground . we must apprehend the season of grace , that is , while the church hath peace make use of the peace of the gospel ; as the churches did , acts . . little know we how soon the sunne of persecution may arise , and melt away our manna . but christ may make as pittiful a complaint over us , ( and with weeping eyes ) as that over jerusalem , o jerusalem ! oh england ! if in this thy day thou knewest the time of thy visitation ! oh how rich in grace hadst thou been by knowing this season ? but it hath been ( in great part ) hid from our eyes . iv. as israel must bring home the manna , and bake , and grinde it , and feed upon it ; for else what had it been better for them that manna had lain about their tents in never so great abundance , had they not brought it home and sustained their lives with it ? so must every christian specially apply to himself christ crucified , and by the faithful application of christ and all his merits become one with him , as the meat or bread we eat becomes one with our bodies ; thus will an hungry christian doe . an hungry man is not content with onely comming to a cooks shop where meat is ; it is not the sight , smell , or handling of meat which contents him ; he must eat and fill his belly : so it is not a bare coming to the place of the word and sacraments ( which yet many doe not ) to see , and hear , and taste ; but thou must feed by faith , or starve to death eternal , heb. . . the word they heard was unprofitable , because not mingled with faith . quest. how may i know if i apply christ crucified to my self ? answ. . the right application of christ crucified , is not to know that christ was crucified ; but when we are crucified with him , gal. . as elisha ( kings ) applyed his eyes , face , and hands to the dead child that it might quicken . . so much as thou truly beleevest , so much thou eatest of christ , saith august . look how much strength thou gettest by the word , so much nourishment thou receivest from christ. and so much as thou refusest , contemnest , or neglectest that , so much thou refusest christ himself . v. we must beware of being weary of this manna . the jewes esteemed manna sweet at first , and went out cheerfully to gather it , yea the sabbath and all ( which was a prohibited time ) so greedy were they of it : but within a little while ( although it retained the sweetnesse ) they waxed weary of it . we must take heed of this ficklenesse in goodnesse , which hath ever bewrayed it self in most forward people . at the first building of the tabernacle men brought too much , but after took it away as fast again , john was a burning and shining light , joh. . . and they rejoyced in his light , but it was but for a season : and few shining lights but find it so . the galatians at first received paul as an angel , but soon revolted from him . what flocking and thronging was there after christs doctrine and miracles , that the kingdome of god suffered violence , but soon they had enough of him , and in short time did tumult as fast against him ? the like was observed in our own land ; at the first falling of this manna , and beginnings of the gospel : men were earnest , glad , joyful , forward : then was a sweet time of the happy welcome of this manna , happy was he could get his gomer first and fullest : but now what voices hear we other than of the ungracious israelites ? oh our soules are dryed up with this manna , here is nothing but manna : so much preaching , so many sermons , and it was better with the world in egypt , before all this preaching ! and whereas our fathers would have ridden far to a sermon , we , their lazie off-spring , will scarce step over our thresholds . let us consider here for our incitement , . how hard it is to begin well , but harder to hold out ; and not holding out we lose all our labour . . that manna is a sweet as ever , though we see not our own need ; which if we did see , we would be no more weary of gods word were it daily preached , then we are of our bread we daily eat . vi. we must be so farre from wearinesse , as that we must highly esteem this true manna , as the sweetest gift that ever god gave from heaven , and never forget so miraculous a mercy . that israel might not forget gods extraordinary mercy in this type , they must for ever keep a pot of manna ; which was preserved so long as the temple stood for many hundred yeares . and that we might not forget this mercy in the true manna , he hath and doth for ever preserve his word preached , and instituted sacraments , in which he perpetually holdeth this mercy before the eyes of the church . let us raise monuments of gods mercies to our selves , and not forget lesser favours if we would not forfeit them : but such a mercy as this is in jesus christ the true manna , let it live in our hearts , in our memories , sences , affections , actions , in walking worthy of it ; for thus it becometh the just to be thankfull . chap. xxiii . water out of the rock , a type . the second extraordinary sacrament , sealing up to israel their nourishment and strength in the covenant , was the water out of the rock . after the lord had brought israel through the dangerous sea , he brings them to elim , a sweet and fruitful place , where were twelve fountaines of water , and seventy palm trees , there they camped and breathed , exod. . . not long after they must come into the dry desart of sin , where they want both bread and patience ; for they murmure against god , and exclaim against moses and aaron . at this time the lord feeds their bellies , and fills them with miracles of which manna was full . thence at gods commandement must they come unto rephidim , exod. . . here have they bread from heaven , but no water . now contend they as fast with moses for water as before for bread . and as thirst is the more eager appetite , so it ineagers their affections , that moses complaines to god they are ready to kill him . god sees their rebellion and puts it up ; and instead of revenge of their horrible obstinacy and ingratitude , satisfies their thirst as miraculously , as formerly he had done their famine and hunger . he commands moses to take his rod and speak to the rock , and then should issue waters in abundance to satisfie all the campe , both man and beasts ; and so he did , exod. . . now we may not think that this fact concerned onely israel in the wildernesse , but even all the church and israel of god passing through the wildernesse of this world : and that for these reasons . . the apostle ( cor. . . ) calleth it a spiritual rock , both for being miraculous in effects , and for being a type of what was to come . it was both miraculous and significant , and therefore called spiritual . . the same water which they drank , we also drink , as in the same chap. and ver . because in the holy supper of the lord , the matter of our spiritual drink is the same with theirs ▪ and that is the bloud of christ , resembled by theirs : the difference is onely in the manner of drinking . . including this water of the rock , the apostle saith : they are all types to admonish us , and are written for us , verse . and . . most plainly he affirmeth , verse . and that rock was christ ; not in substance but in signification , saith aquinas . now ▪ we having as much to doe with christ as they , we must farther enquire into this type . . to parellel it with the truth by comparing them . . by applying it in some fruitful observations to our selves . the rock was a type of christ three wayes . . as it was a rock . . as out of it issued water . . in the manner of obtaining . i. as a rock , it elegantly typed out jesus christ , fitly compared to a rock in five resemblances . . for the despicable appearance : the rock is in appearance dry and barren , the most unlikely thing in all the world to afford water ; so as it was incredible to moses and aaron themselves to fetch water out of a rock . if god had commanded them to have beaten fire out of a flinty rock it had not been so unlikely ; but to distil water out of a flint or rock must be miraculous : even so jesus christ was ( for outward form and appearance in the world ) most unlikely of all men to afford any such waters of grace and salvation . isai. . , . he was as a dry root , without form or beauty , as an hard , barren , and despised rock , the most abject of men , the refuse of the world , a worm and no man ; of whom when the prophets preached , they could fimd none almost that would believe their report . . a rock for exaltation and advancement . a rock is a promontory lifted up above the earth : such a rock was christ advanced above the earth , yea , and the heavens ; advanced above all men and creatures , . in holinesse and purity : . in power and authority : . in place and dignity . so joh. . . he that comes from heaven is above all . his person is above all ; for god hath exalted him , and given him a name above all names , phil. . . his work is above all that men and angels can comprehend in power and merit . his place is above all ; the head of the church , eminent above all men and angels . . a rock for firmnesse and stability : he is the strength of israel ; on this rock ( as on a sure and firm foundation ) the whole church is laid , and the gates of hell shall not prevail against it , mat. . . hence he is a rock of defence and safety to his chosen ; and everywise man builds his house on this rock . . a rock of scandall and offence to wicked men , rom. . . not in himself and his nature ( for he is a precious corner stone ) but accidentally and passively , because men dash themselves against him ; as many , at this day bark ( like doggs ) against the wholesome doctrine of justification by christ without the works of the law. many loose and formal gospellers scorn the basenesse and meannesse of preachers and true professours of the gospel , because their darknesse can abide no light to come near it . to all these , and thousands moe , christ is a rock of scandal by their own default . . a rock for weight , and danger , and inavoidable judgement upon his adversaries ; which on whomsoever it falls , it crusheth him to pieces , mat. . . if any rise against it , they doe but tire and tear themselves : but if this rock rise against any man , and fall upon him , it breaks him to pouder . witnesse the greatest enemies of jesus christ which the world ever had , herod , judas , julian , jewes , pilate ; as unable to rise from under his revenge , as a man pasht to pieces unable to rise from under a rock . ii. it was a type of christ , as it sent out water in abundance to the people of israel ready to perish for thirst . for so jesus christ is the onely rock that sends from himself all the sweet waters of life for the salvation of his elect , otherwise ready to perish eternally . for explanation whereof , mark . as from that rock issued waters to wash and cleanse themselves and their garments : so from this rock stream waters of ablution or washing ; which serve to wash away both the guilt of sin , and stain of sin . for the former ; the precious bloud of christ streaming out of his side is the onely mundifying water in the world , to wash the soul from the guilt of sin , and to scoure away all the execration of sin from the sight of god , joh. . . the bloud of jesus christ cleanseth us from all sin . for the latter ; from the same side of christ our rock issueth water as well as bloud , even the waters of regeneration , called ( tit. . . ) the washing of the new birth , by the spirit of grace and holinesse , which daily cleanse the stain and filthinesse of sin . of these waters read , john . . he that believeth in me , out of his belly shall flow rivers of water of life : this he spake of the spirit which he would give . . as from that rock issued waters to cool and comfort israel in their wearinesse and wandrings : so from jesus christ doe issue the waters of refrigeration and comfort , to cool and refresh the dry and thirsty soul ; to allay the heat of a raging and accusing conscience ; and to revive with new strength the fainting soul in temptation or persecution . and therefore the tyred traveller and thirsty passenger is called to these waters , mat. . . isai. . . for nothing but sound grace from jesus christ can quench the tormenting thirst of an accusing or distressed conscience . . as from that rock streamed abundance of waters , to make fruitful that barren wildernesse wheresoever they ran : so onely from the true rock issue plentiful waters of grace , to make our dry and barren hearts fruitful in all works of righteousnesse : isai. . , . i will pour water upon the thirsty , and floods upon the dry ground ; i will pour my spirit upon thy seed , and my blessing upon thy buds ; and they shall grow as among the grasse , and as willowes by the rivers of waters . all this blessing of fruitfulnesse is from the rock . see eph. . . iii. in the manner of attaining this water , are many sweet resemblances . . the people might ask moses water , but moses cannot give it . it is god must give it , and miraculously fetch it out of a rock , which how it should be , moses cannot conceive : so men may seek justification , and to drink waters of salvation in themselves , either by nature , as pelagians , or by merit , as popish justiciaries doe , either in the law of moses , as the jewes , or in evangelical counsels , as the fond votaries of the church of rome : but no jew can tell how to procure any water to himself , neither can moses give it . by the law of moses no man can be justified , nor by any fond devises beyond the law. but god of his grace hath devised a way , and pointed to us a rock of living waters , to supply unto us that which was impossible to moses law because of our infirmity , rom. . . . the rock gives water , but not till it be smitten , exod. . . so christ the true rock must be smitten with passion , he must be smitten with the wrath of his father , and made a curse for us , before there can issue out of his side that bloudy stream by which the thirst of believers can be quenched and as the rock was smitten twice , and waters gushed out both times : so christ was twice smitten , first actually in himself , secondly virtually in the faith of believers of all ages , the faithful before him , believing in the rock that was to be smitten and suffer death for sinne , the faithful after him , believing in the rock that was smitten , dead , and raised already . . it was the rod in moses hand that smites and breakes the rock : even so it was the law given by moses hand , and our transgression against it that breaks the true rock , isai. . . gal . . he was made a curse for us , and our transgression of the law was laid upon him , that we might be freed from it . and as this was the same rod that smote the river to bring destruction on the egyptians and enemies of the church : so this same law and rod of moses brings the curse and damnation upon all the enemies of god , from whom it is not removed by jesus christ. . the rock was smitten , but it was not so much the striking on the rock , but the lords standing upon it that gets water for israel , exod . . there was no vertue in the stroak , but all depended on gods commandement , and precept , and presence : even so , it is not the death of christ , nor the abundance of price and merit of his bloud , nor the striking on this rock before mens eyes in the ministery of the word and sacraments , that can bring one drop of true water of comfort , but by the presence and word of gods blessing . the efficacy of grace depends not on any meanes or work wrought , but it is gods word and presence that doth all in them . object . then we may give up the use of all meanes , and pray at home for grace . sol. not so , for meanes must be used , moses must speak to the rock . god appoints no meanes in vain , but we must not insist and dwell in them , but look beyond them to gods blessing and successe . moses must use the rod , though a word without the rod might have done it : so we must use the meanes as being tyed to them ( though god be not ) but not stick in them , seeing the abuse of them may make them hurtful not helpful . the people of moses ( the jewes ) struck this rock , pearced him with thornes and speares , saw with their eyes the precious fountain opened in his side ( a priviledge in which they were beyond all people of the earth ) but partly ignorant what they did , partly malitious , treading this pretious bloud under foot , not attending , not believing the word ; this real striking of this rock was unprofitable , yea , and damnable unto them . . the waters of the rock smitten followed the israelites : . noting the abundance of water , not onely for their present supply , but also for future : so in christ and his bloud 〈◊〉 abundant and plentiful redemption and consolation . . the rock following them , that is , following or satisfying their desires . it followed them every where , where they desired ; followed their necessities , followed their desires : so christ jesus is to the faithful heart , all it can desire . he followes them with all sweet and needful desires . he is above all that heart can think ; alwayes present with us through our wildernesse , especially in most needful times . . it followed them , in signifying the truth which was to follow . it signified plainly , that christ was to follow it as the truth the tppe ; and so it followed them with instruction and admonition : so christ the true rock followes the church with instruction . his whole life , ministery , miracles , actions , passion , and speeches , was a real instruction . and now by his ministery he followes us with daily directions . . it followed them through the wildernesse even unto canaan . all the drynesse of that dry and barren wildernesse could not dry it up : so the waters of grace streaming from the rock jesus christ , follow the believing israel of god through the wildernesse of the world to the heavenly canaan . all the persecutions and parching heats and droughts in the world can never dry it up . let all the wildernesse besides want water , in israels campe is enough . where god begins with a man in sound and saving grace here , it will carry him into the land of promise true grace must end in glory . hence arise observations twofold . i. in respect of god , to confirme our faith in the assurance of his , . presence . . power . . mercy to the church . i. his presence . he that before was present in the pillar of the cloud and fire for their safety , and in the manna for their sustenance ; is now present in the rock for their satiety in their extreme thirst . the presence of christ is all in all to the church ; his presence is a present supply of all wants . his eye is alwayes present ; for although it goe over all the world , yet it is alwayes fixed on the church . his ear is present , they cannot call to moses for bread or water , but he heares and supplies . his hand is ever present with and for his church , and is not shortned . himself is ever present with his , in life , in death , and after ; for good , for grace , and glory . onely keep thou these conditions . . be with him , chron. . . that is , walk with him , as henoch . . keep in thy wayes ; for so long he hath promised his comfortable presence . . rejoyce in his presence , in the presence of his spirit , in the signes and meanes of his presence ; and then fear not want , sicknesse , nor to walk in the midst of the valley of the shadow of death for god is with thee , psal. . . he will also prepare a table for thee in the sight of the adversarie , ver . . ii. here is a testimony of such mighty and miraculous power in god for his people ▪ that even moses himself staggered , and could scarce conceive a work of such power from god. here is a work of omnipotency in cleaving the hard rock , psal. . . to shew , . that he is a free worker , not tied to second causes ; but at his pleasure can hinder , alter , or change the power of nature , psal. . . . that he can work by contraries , and out of most unlikely ( yea contrary ) meanes , effect his own pleasure , luke . . is any thing impossible to god ? . that we should cast our eyes on this power , psal. . . once have i heard it , yea twice , that power belongeth to god. and hence learn , . not to limit the holy one that made heaven and earth of nothing . . faithfully to depend on this power when we see no meanes of safety or supply , but all the meanes contrary : for the rock shall yield water rather than thou shalt want what he seeth good for thee . . in thy fainting and wearinesse , when thy weaknesse tells thee thou art not able to goe on in this wildernesse for want of water , of comfort and consolation , nay , art hopelesse in thy self or any meanes thou canst make ; now hope above hope , gods power is sufficient in thy weaknesse ; sampson shall get both victory and water by a jaw-bone , the most unlikely thing in the world for either . and though this power now worketh not miracles ordinarily , yet before thou that waitest on him shalt miscarry , he will miraculously sustain thee . iii. here is a testimony of gods admirable mercy to his people . israel deserved to be smitten for their murmuring and rebellion ; but the rock is smitten for them . the rock is not smitten for itself , but for israel . in stead of a revenging power which they might have expected , they find a gracious power which they could not expect : even so all mankind was to be smitten by the law ; but the rock must be smitten for us . our rock suffered nothing for his own sinnes ( who was purer in his nature and actions than all the angels of god ) but all the stroke he suffered was for the israel of god , that they might draw out of this well-head waters of joy and abundant consolation . the mighty power of god ( which we had deserved to be turned all against us ) is all turned to the salvation of the church , where mercy rejoyceth against judgement . thus of god. from this rock and water we are also to observe some things concerning our selves . i. we have here the accomplishment of that prophecy , zach. . . a fountain is opened to the house of david , and to the inhabitants of jerusalem , for sin and for uncleannesse . here we have christ himself the true water out of the rock ; who onely refresheth dry and weary soules , and comforteth the fainting heart with the sweet promises flowing from the gospel . and that we may see the excellency and benefit of this fountain , we will a little compare this rock with the other , and set the truth above the type , to draw our eyes and desires after it . . in that rock , the rock was one thing , the water another : here christ is both the rock and water , both the giver , and water given . . that rock refreshed wicked men and beasts : this is bestowed upon , and comforteth onely believers . . that rock refreshed bodies onely : this both soules and bodies . that preserved natural life , but this torrent preserves the supernatural life of grace ; so as a leaf withers not , nor falls from a tree of righteousnesse planted by this river of water , psal. . . . that rock might preserve and comfort the living ; but could not help a dead man : but this quickneth the dead soul with new and heavenly life . . the waters of that rock quenched natural thirst : but this quencheth all unnatural . one drop of it tasted by zacheus quenched all his unnatural thirst after the world : and in paul all ●he thirst of revenge and fury against the saints . . the rock gave water twice : this rock gives waters of comfort alwayes . the water of that rock followed them a great while , but at length were dryed up : but the waters of this rock are never dryed up . the bloud of christ is alwayes running , and a fresh fountain never dry . . the israelites drank of that water , and were contented for a little while ; but by and by did thirst again ; but he that drinkes of this water shall never thirst again , joh. . . that is , miserably as they : however he shall desire it still , yet his very desire is his happinesse and satiety . ii. how we are to carry our selves to this rock and fountain , namely , as israel to that rock . . the israelites thirst and call for water , they see and feel their need and want : so we must feel our want of christ , and get a fervent desire after christ and his graces , because onely the thirsty are called , isai. . . and onely they in want see the worth of the thing wanting . now we may not think that every wish after christ is this thirst ; for the worst can wish a part in christ : but this thirst and desire must have three conditions . . it must be fervent and eager as sampsons , give me water , or i die , judg. . . as the chased hart panteth after the rivers of water , so doth my soul after thee , psal. . . . it must be faithful . we must not thirst with repining and diffidence , as the israelites , but with faith and confidence ▪ this drawes vertue from christ , according to thy faith be it to thee . . it must be constant . the israelites thirst still till they obtain their desire : so we must not content our selves with desire , or to come where this water is and goe without it ; but we must never be content with our estate ( though it be never so well with us for the world ) till we taste the sweet comfort and strength of christ and his merits . to continue thy thirst , observe two rules . . so long as god hath any grace to give , or is not weary of giving , thou must not be weary of thirsting , begging , asking . . so long as thou wantest any grace , or any measure of grace received , thou must thirst still . ever be desiring one good thing after another , and one measure of grace after another , till thou beest compleat ; and then shalt thou never give over this thirst while thou livest here . . israel thirsty runs to the rock : so in thy thirst run thou to the rock . dost thou thirst for pardon of sin , for grace of sanctification , for sence of gods love , for assurance of eternal life ? come to this rock for supply . art thou ready to faint in thy soul for want of grace and comfort , art thou ready to sink in sorrows , feares , faintings , wants , dangers ? run to this fountain which god hath opened for thee . to move thee hereto , consider . the rock it self calls thee which art thirsty ( which that rock could not doe ) joh. . . if any man thirst , let him come to me and drink . that to run any whither else , is to forsake the fountain of living waters , and dig pits that will hold no water . let papists run to the puddle waters of their own merits , or seek other mediators or intercessors : say thou with the apostles , lord thou hast the words of eternall life , and whither should we goe ? let others run to humane helpes and remedies in their sorrowes ; to cards , dice , merry company , let them run to devils and witches , and make them their rock : let thy heart say , the lord is my rock : and if the word were not my comfort , i were sure to sink in my trouble . . israel coming to the rock , did not onely draw from thence , but drink heartily : so we must not onely come to the place where christ is preached , but we must believe in him , and specially apply to our selves the merit of his death . for as drinking is a special application of water to the thirsty body , so by believing in christ we specially apply the waters of grace to the refreshing of the soul. to believe is to drink this water , joh. . . with joh. . . nothing could quench israels thirst ( being bodily ) but water : and onely faith quencheth our spiritual thirst : and therefore ( as they to moses ) we must say to christ , lord , give us faith to quench our spiritual thirst . let these motives provoke us to drink these waters . . as israel was by drinking that water revived and refreshed , so onely these waters from christ quicken us with new life , and cool the heat of raging and accusing consciences . every believer hath true tranquillity of heart , and joyes of the holy ghost within him ; yea , so plentifully doe these waters of consolation rise from the rock , that he that drinkes them is said to have the kingdome of god in him , which stands in righteousnesse , peace , joy , &c. . what madnesse and folly is it to lay about us so eagerly for this puddle water in comparison , and catching with all greedinesse at the bitter-sweet comforts of this life , which prove poyson to the most ; and neglect the sweet and pure streames of saving waters of grace flowing from the true rock jesus christ. we read what strife and contention was among the jewes for wells of spring water ; and now no man will lose a dishful of well water , but he will know to whom : and shall we onely not care for the water of saving grace , which cost christ so dear before he could open the well of it for us ? . when the woman of sumaria heard christ say , that he that drank of this water should thirst no more : lord , saith she , give me this water , that i may no more thirst , nor come hither to draw : joh. . . so let it stir up our desires after it also , that we may get within the well that springeth up to eternal life . . what means may we use for the attaining of water out of this rock ? answ. . be an israelite . that rock was smitten onely for them : this rock is laid in sion , not in aegypt . no aegyptian , no canaanite , no romish aegyptian that drinkes of that popish puddle , no profane worldlings taste of these waters ; swill and draffe is good enough for such swine . . come to the place . israel must goe out of them houses , as well to fetch water out of the rock , as to gather manna . the place whence the rock sends water is the threshold of the sanctuary , ezeck . . if we will not stir out of our dores , we may justly starve . . avoid letts and hinderances that dam up these waters : as , . ignorance of their worth , and of thy own need ; joh. . . if thou knewest the gift of god , thou wouldst have asked . &c. good reason thou want it , who thinkest it a thing thou mayst best want . many among us ( like tantalus ) in the midst of water die for thirst . . hardnesse of heart , which keeps the soul dry and barren ; and abiding in the natural hardnesse of a rock , all the waters of this spiritual rock are lost upon it . . a quenching and grieving of the spirit ; this turns the stream another way , that it finds another chanell . grieve not the spirit , but grieve rather that thy self art so strait-necked a vessel . . secure neglect of meanes . a man that will be rich follows the meanes : so he that meaneth to be rich in grace ; whereas he that meaneth to die a begger , casts up all , and makes holy-day at his pleasure . . provide , . the bucket of faith to draw ; for the well is deep , and without this bucket thou gettest none , john . . . find a fit vessel to put these waters in : as . a clean vessel of a pure heart . who would put aqua vitae , or balm water , in a fusty and stinking bottle ? . a whole vessell , that it leak not out again . this whole vessell is a whole and sincere heart , but broken all to pieces . no vessell here can hold but a broken and contrite heart . god fills the humble ; the haughty and proud are sent away empty . chap. xxiv . the brazen serpent , a type . the history of the brazen serpent is in numb . . , , . where are two things . i. the disease . ii. the remedy . the disease is set down , . in the occasion , ver . . . in the kind , by fiery serpents sent by god to sting them . . in the effect , many dyed . in all which story we must not stick in the letter or bark , but break through to the kernel and truth : the rather , because our lord jesus ( an interpreter beyond all exception ) brings us hereby to himself ; and to the consideration both of our disease , and of the remedy , and the application of it , joh. . . . as moses lift up the serpent in the wildernesse : so must the son of man be lift up ; that whosoever believeth in him should not perish , but have eternall life . it will be now both pleasant and profitable to look a little while upon the apt resemblance of the type with the truth both in the disease and remedy : and first of the occasion of the disease . sect. i. i. the occasion of the disease was the peccant humour of ingratitude and murmuring against the grace of god miraculously manifested in the wildernesse . never had any people upon the face of the earth the like mercies from god , the like experience of god. never any fed and feasted with so many miracles as it were in ordinary . they have water following them every where out of a rock . they have bread from heaven , delicate even to a miracle ; but this angels food is too light , and no bread will serve them but from earth . god gave them abundance of it for the gathering ; he rained it most bountifully round about their tents : but their unthankful souls loath it , and tread it under foot . and therefore rising up against god , and tempting him , they were destroyed of serpents , cor. . . note here by the way , . the justice of god. he that brought manna from heaven to feed them , for contempt of his grace now brings serpents out of the earth to revenge and destroy them . rom. . , . the despising of gods bountifulnesse , treasureth up wrath . see the same justice on our selves . how lightly did we in our first parents regard that upheaped measure of bounty and grace conferred by god in our creation and innocency ? and how justly were we stung to death by the old serpent for it ? the unthankfull person is the greatest robber that is . . see the equity of this justice on the israelites : they not contented to murmur against the lord , set also upon moses and aaron his servants , why have yee brought us into the wildernesse to die ? now their punishment is answerable to their sin . they transgresse in hot and fiery tongues , and are punished by hot and fiery stings . venomous words against god and his servants , are revenged by the mouthes of poysoned and venomous serpents . doe thou at thy perill sting god and his servants with bitter words , god will have some serpent or other to sting thee . i am out of doubt , that many great plagues have lingred , and doe , amongst us in this land , for the poysoned and reviling speeches cast against god and his servants every where . we sting his holy profession and servants incessantly , and he stings us with the scorpions of his judgements . . beware of being weary of manna . never did man complain of plenty of manna , but was justly stung with want of it . doe thou complain without cause , and thou shalt have cause to complain . israel that complains of too much manna , shall shortly change their note , and cry out of too many serpents . ii. the kind of the disease . the lord sent fiery serpents to sting them . where , . why serpents ? . why fiery ? . why stinging ? . this disease by serpents lively resembles our disease of soul , which is no other than the fiery sting of the old serpent , which is the devill , rev. . . our spiritual disease is hence noted to come from that old serpent at first . now satan is aptly compared to a serpent in five respects : . because he covered himself with a serpent , when he first stung and deceived mankind . . he is more subtle than any serpent ; crafty to insinuate and deceive , cor. . . . . as a serpent dwels and lies among thornes , bushes , bryars , and feeds upon dust : so the devill reigns in the thickets and bushes of worldly cares and lusts , and feeds upon worldings , exercising his chief power against them . . as a serpent casts out of his mouth venome and poyson : so the devill casts out nothing but virulent words against god and his saints , and spewes out after the church a flood of poyson to drown her . how he blasphemed job , how he is the accuser of the brethren , how of the head christ himself , the scripture declares . . as a serpent is cursed above all beasts , so is the devill , the first cursed creature in the world was this serpent , and hath ever since remained the cursed head of all cursed rebels and wicked ones , to whose custody and condemnation they shall all be gathered in the last day , mat. . . goe yee cursed , &c. . why called fiery serpents ? answ. . from their colour . through abundance of poyson they had a shining and glistering skinne , and they seemed as if they had been made of fire . a resemblance we have in our snakes , that seem to shine and sparkle against the sun. . from their effect . for with their sting they infused such poyson into the bodies of the israelites , as stirred up in them an outragious heat and fire . now these diseases are most painful , and so tormentful , as if a wild-fire were in the bowels , feeding upon the bones , marrow , and members . . from their end . . because they were appointed by god , and after a sort inflamed and kindled with desire of revenge of the lords wrongs ; and they so fiercely assaulted the israelites , as if a raging and devouring fire had seised upon them , which no way they could avoid . . that in their punishment they might be admonished , both what a fearful fire of gods wrath they had kindled by their sin against themselves ; as also that they had deserved a more fearful fire in hell to seize upon their whole man everlastingly . . why stinging serpents ? answ. to imply unto us , . that sin is the sting of this old serpent , even a poysoned sting that he hath thrust into all mankind . but with this difference ; in that this poyson is far more general , and the wounds infinitely more mischievous than were those of the fiery serpents . for , . they stung a few israelites , but not all ; but this serpent hath stung all mankind , none excepted . . they stung the bodies onely ; but these , souls and bodies also . . they stung one part of the body ; this serpent all parts , and whole man. . they to a temporal death , this to an eternal . . to imply , that sin is the sting of a fiery serpent . . set on fire with wrath and cruelty , and desire to poyson and destroy us , rev. . . . setting on us with fiery darts . for so his temptations are called ( ephes. . . ) for three reasons . . from the manner and custome of souldiers in times past , which cast poysoned darts , the poyson of which inflamed the wounded bodies , and made the wounds incurable . as now many out of desperate malice poyson their weapons and bullets to make sure with their enemy : so doth satan by all meanes poyson his darts to speed the christians soul. . because as fiery darts they inflame and kindle in the heart all manner of burning lusts and sinnes , one of them being but as a spark or firebrand to kindle another . . because they leave for most part a cauterized and seared conscience behind them , as if they were burnt with an hot iron , which makes the sinner stung senslesse of his wound . whence is another miserable difference between the stung israelite , and the stung sinner . the former was alwayes felt with grief and pain ; but this often not felt , and so more desperate . . the effect of this stinging was death in many : and so the effect of sin is death in all . the stung israelite had death in his bosome , and no other could be expected : so the guilty sinner is stung to death . in his nature is every man the son of death , and can expect nothing but death every moment . and as the stung person in the wildernesse had no meanes in himself , nor from others , to avoid either the serpent , or death from it , till god appointed them the brazen serpent : so the poor sinner was destitute of all help in himself and others , till the lord appointed jesus christ the promised seed , to break the serpents head : there is given no name else , whereby we must be saved , act. . . first , note hence how deceitful are the pleasures of sin . it is as a sweet poyson : job . . sweet in the mouth , but poyson in the bowels . what wise man would drink a draught of poyson for the sweet taste of it ? wicked men hold sin as a sweet morsel : but sour sauce follows it . secondly , what little cause we have to love our sinnes : for that is to love our own bane . prov. . . he that sinneth against me , hurteth his own soul ; and all that hate me , love death . no sin , but the more pleasing , the more poysoning ; the more delicate , the more deadly . sin never so much disguised , never the lesse deadly . thirdly , that sinners are but dead men while they live , tim. . . an israelite stung was but a dead man : so although the reasonable soul in a sinner makes him a man , yet the want of the spirit of grace makes him a dead man. death waits upon sin as the wages on the work ; and hell upon death that comes before repentance . fourthly , a fool he is that makes a mock of sin . who would play with a deadly serpent , or make a jest of his own death ? or drink up the poyson of a serpent in merriment ? or cast darts and fire-brands about him to burn himself and others , and say , am i not in sport ? see prov. . . and . . and . . oh that we could discern our wounds as sensibly as we are certainly stung ! it would make us run to god , and get moses to goe to god for us , and pray that these serpemts and painful wounds might be removed . if we saw death as present and as ghastly in our sins as israel did in their stinging , we would hasten our repentance , and seek after meanes of cure . sect. ii. the remedy is , first prescribed , numb . . . secondly applied , vers . . thirdly , in the same verse is the effect : they recovered and lived . so then in the remedy are , . ordination . . application . . sanation , or cure. i. the appointing hath , first , the person appointing , which was god himself , who devised it and prescribed it to moses : for god will save onely in his own meanes . so god himself so loved the world , that he gave his onely begotten son , &c. joh. . . this way of remedy and cure could be no devise of man nor angel. for , . the angels stand still admiring and amazed at it , pet. . . . men without a superior teacher cannot conceive it , cor. . . much lesse invent it . secondly , the thing appointed , a serpent of brasse , resembling christ in the matter and the form . . the matter was of brasse , not gold , for five reasons . . god ties not himself to the excellency of meanes , but by weak and unlikely meanes effects his great works : and therefore that which had no power of cure in it self must cure and heal , that the work may be known to be his , and not the meanes . . the lower and baser the meanes are , the better may the israelites be led through them , and so beyond them . it was not the will of god , that they should rest in the brazen serpent , which had no power of cure ; but through it be led by faith unto the messiah , who onely could cure them . . though it was of brasse , yet it was strong : and signified jesus christ ; how weak soever in mens eyes , yet was he , first , the mighty and strong god : secondly , powerful and able to deliver his people : thirdly , most invincible and potent also against all his enemies , he is a wall of brasse , and his strength is as the strength of brasse , rev. . . . being of brasse , as it was strong , so was it shining and bright : signifying christ , in respect of his divine and eternal generation , truly shining and glorious . he was the brightnesse of his father , heb. . . the very brightnesse of the glory of god ; excelling all the angels in heaven , in their clearest glory and brightnesse , rev. . . . as that serpent so shined , that the israelites might look upon it , and their eyes not dazled : so this great glory was so veiled by his flesh and humility , as we the israel of god might behold it , yea , approach it , and fetch our salvation and happinesse from it . . it resembled christ in the form ; for the form was of a serpent . . a serpent is of an hateful and contemptible shape and appearance : so was christ in his own habit , isai. . a despised man , a worm rather than a man ; men saw no beauty in him , but hid their eyes . . the serpent was accursed of god : so christ lay under the curse of sin for us , gal. . . . that was but like a serpent ; in the form of a serpent , not a serpent ; it had onely the shape , not the life , sting , nor poyson of a serpent : so jesus christ was the similitude of sinful flesh , but no sinner . no venome or poyson of sin was found in him , neither in his nature nor actions . rom. . . he was in the similitude of sinfull flesh , as that of a serpent , but without all sting or spot of sin . the third thing in the appointment is the end or use of the serpent . it must be lift up upon a pearch , that all israel might see it . which plainly noteth both the kind of death which christ must suffer , as also the proper end and vertue of it : as in these particulars . . both must be lifted up : so christs crucifying is called an exaltation from the earth , joh. . . . both must be exalted upon wood ; the pole a type of the crosse of christ. . both among the jewes ; out of the church is no salvation . . both to be looked upon ; one with the eye of the body , the other with the eye of faith . . both to recover health and life ; one of body , the other of soul ; one frees from corporal death , the other from spiritual and eternal . ii. the applying of this remedy was nothing but the looking upon the brazen serpent : which signified the sinners beholding of jesus christ for his cure . the meanes of application of the remedy was the eye of the israelite : so the instrument of applying the remedy by jesus christ , is the eye of faith , which is the eye of the soul. so our saviour christ himself expoundeth it ( joh. . ) as the brazen serpent was lift up , so shall the son of man , that whosoever believeth in him , &c. that which moses calls looking on the type , christ calls believing in himself the truth . which if the lord had not purposed to expresse , he could as easily have removed the serpents , as appointed the making of another ; and as easily have healed them by his word , as by this sign : but hereby affords them a double mercy and cure , one of the body , by the sign , another of their soules , by the thing and truth thereby signified . iii. from this application follows a saving effect . the israelite by looking lived , and received present ease , with freedome from pain and poyson : so the believer looking on christ by the eye of faith , hath an heavenly life restored ; present ease from the pain of a guilty and accusing conscience ; freedome from the poyson of sin , both the guilt and stain of it . but herein the truth is advanced above the type . . that brazen serpent had not power in it self to cure ; this hath power in it self . . whereas they were cured to dye again ; believers attain a sound cure , never to dye more , joh. . . , whereas that did not alwayes retain the vertue of curing , our brazen serpent doth ever retain power and vertue for the salvation of believers , looking towards him , to the end of the world . . whereas this brazen serpent , now a remedy against poyson , was after turned to poyson the israelites in hezekiahs time ; which made him stamp it to powder : our brazen serpent ever remaineth the soveraign and healing god ; as unchangeable in his goodnesse , as he is in his most holy and divine nature . . that remained a great while , about seven hundred and threescore yeares , but after was defaced and destroyed : our brazen serpent can never be defaced or destroyed , but abides the saviour of sinners to all eternity . oh now what a sweet sermon doth this one type contain of the whole sum and marrow of the gospel ? what a pregnant testimony and vaticinie is it alone of the death and passion of jesus christ , as also of the vertue and merit of the same ? and consequently what a prop and stay of our faith ? what a goade and spurre to drive us to jesus christ , in whose name alone we can be saved ? sect. iii. i. note . what weak , unlikely , and contrary meanes the lord useth , to effect great things for his church , and in his church . was there any sence or reason to be conceived in all this counsel and ordinance of god in healing thus his people ? . could a serpent of brasse , a shape onely more heal than hurt them ? . could a dead serpent prevail against so many living and fiery serpents ? . shall not this shape and image of a serpent be so much as touched or applied to the wound ; but the sight of it onely afar off cure a mortal wound really inflicted ? how inconceivable is this to humane reason , which perhaps would count it foolish and ridiculous ? but the lord ( though he might by many other more mighty and likely meanes ) will by no other meanes effect their deliverance . he that brought in the serpents could as easily have removed them ; if not that , yet he might have hindered them from biting them ; or he might powerfully of the same poyson have made a remedy : but he chooseth most unlikely meanes . quest. why doth the lord thus ? answ. for three reasons . . he will have his people look for help at no hand but his own , who useth in such meanes to help , as whence no help can be expected but onely divine . israel now sees , that all the world cannot make a dead serpent prevail against living serpents , but that god of all the world , to whom all creatures obey . . he will have his people hereby know and acknowledge the power of his word . for it was not the serpent , as it was brasse , nor as it was lifted up , nor as it was beheld , that could heal them , but as unto this sign was added , the word , first of commandement , secondly of promise . by vertue of which word the infected persons were cured , psal. . . he sent out his word and healed them . gods word alone can make a serpent heal , and a dead serpent restore to life . . he will shew the mighty power of his arme , which hath ever by weak things confounded the mighty . see this in examples . when god was to save noah from the deluge , one would have thought it fit to have reared him up a mighty turret of iron or adamant , or founded him some invincible building upon some mighty rock to have resisted the waters : but noah must build himself a weak ark of boards and a little pitch , and that must float all the time , and sustain all the waves and billowes without mast , stern , or pilot , or any the like meanes to preserve it . when god was by joshua to demolish the mighty walls of jericho , he bids him not set against it huge engins , or warlike ramms and batteries to batter it seven dayes together , but he must cast down the walls with looking on them , and win the city by walking about it seven dayes ; and onely blow upon it with rams hornes , but not lift an hand or weapon against it , josh. . when god sends gideon against an huge army of midianites to overcome them , a man would have thought he would have furnished them with armour of proof , and munition fit for the warre , but he puts into their hands trumpets , and pitchers , and lampes within the pitchers , and bids them not fight , but onely make a noyse , and so they conquer , judg. . . when god is to foyle that mighty giant goliah , a warriour from his youth , who alone ( at the sight of him ) made all israel run away , sam. . . he chooseth not a man of war and prowresse , but a poor shepheard , david , a boy , as saul calls him , ver . . and he not armed with sword and spear as goliah was , but with a sling , and a scrip , and five stones ; with which when he had overthrown him , he borrowed his own sword to cut off his head . these instances instead of many may serve to shew gods ordinary custome and delight to effect the greatest matters by weakest meanes , and to advance his own power in weaknesse . this doctrine may be fruitfully applyed to our present times , in which we see such tumults raised against the church ; such insolencies of the enemy , such hopes , yea , and triumphs before victory . if god give his church a check , and his people receive a foyle , oh how the enemy laughs , and boasts , and blasphemes as if all were theirs ! but let us raise our faith and confidence in considering these grounds . i god can and doth often work by unlikely and contrary meanes . when he was to multiply abrahams seed as the starres of heaven , he begins his promise with that precept ; abraham take thy son , thy onely son , and slay him in sacrifice . what seemed more diametrally or directly contrary to this promise , yet hindered not but furthered it ? . gods word and promise for the present causes of the church shall be accomplished , either with meanes or without them , yea , against them . god hath determined , and in his word foretold the fall of antichrist , and destruction of babylon , isai. . . the kingdome that will not serve the lord shall be destroyed , much more that kingdome which is most opposite to the lord , as this is . more specially , thes. . . whom the lord shall consume and abolish : there is , both a consumption , and an extinction : the former we have seen , the second as certainly remaines in short time to be done , rev. . . . the beast and the false prophet shall be taken , and their flesh made meat for the fowls of the air . there is more strength in this word of god , than in all antichistian limbes and captaines . all babylons physitians shall not heal her , for great is the lord who will destroy her . if this be the time it shall forward apace ; if deferred , not forgotten . . the cause in hand is gods cause , against a kingdome ; . contrary to christs whole kingdome . a kingdome destinated to destruction by god. . a kingdome against which christian princes are called to sanctifie their swords , and to fire her , and to return double according to the whores workes . . a kingdome in which every member is an high blasphemer , and ought to dye , no eye pittying them . . a kingdome , an infinite encroacher upon christian kings and kingdomes , and disturber of all their common and publike peace , by claimes to all crowns , scepters , lawes , subjection : but god is with his cause , and therefore it is strong enough . . the cause is not therefore at an end , because foyled ; nor farther from victory , because the party seemes weaker , and the meanes incomparable , judges . israel had the better cause than benjamin , and more number of souldiers , and were prudent and expert in war , as it appeares by some stratagems set against the enemy ; yet was foyled and broken twice , because , although god had been sought , yet not so seriously as was fit . if the israel of god had sought the lord so seriously by fasting , prayer , and sound humiliation , the powers of antichrist could not prevail . but great are the sinnes of the church , which must be corrected ; and god will be more earnestly sought to be found in so great mercy . again , salomon observed , that the race was not alwayes to the swift , nor the battail to the strong , nor for their strength . gideons army may be too many for god to give victory by : meanes are to be used , not trusted in ; and whether they be likely or unlikely , god will save his church , either by them or without them . therefore let the church look back to that of moses , exod. . . the lord shall fight for you , and yee shall hold your peace . sect. iv. ii. moses having a commandement , shuts his own eye , and makes a brazen serpent , though he had no reason for it . and the people having a word of commandement and promise ; shut the eye of their reason , and open the eyes of their faith , and by beholding this shape of a serpent were cured ; and found life restored , not by a thing having life , but by a dead thing . learn how the eye of faith must shut up the eye of our reason ; and having a word of god , look confidently upon it , be it never so unreasonable or improbable . there be four things which a man shall never attain , till the eye of his faith close up the eye of his reason . . he shall never attain the true knowledge of divine things . gods wisdome hath no greater enemy than humane wisdome not sanctified : no men hardlier nor seldomer converted than worldly wise men : as the scriptures , which say , not many wise , and experience shews daily . what wiser men in the world than the philosophers and stoicks of athens ? but when paul came to dispute among them of doctrine of religion , he was called a babler , act. . . what will this babler fay ? and reasoning among them of the resurrection , he was derided and mocked , verse . was not festus a wise man , and a prudent governour ? and yet when paul preached to him , no other things than moses and the prophets had foretold of those sufferings , death , and resurrection , festus tells him , too much learning had made him mad , acts . . john . . christ to cure a blind man tempered clay and spittle together , and applyed it to his eyes , and bids him goe to siloe : a remedy likelier to put out a mans eyes than to recover sight . there was no reason in the earth of the remedy , but onely to try whether the blind man did constantly believe . yet if the blind man had not wholly resigned himself to christ , and shut up his own reason ; had not he acknowledged christ able to doe what he would by what he would ; and to be the same god , who at first put all sences into a piece of clay , and now by a piece of clay would recover his sence , he had never seen , but remained blind still . so every naturall man , born as blind as he in spiritual things , till he wholly submit himself , and subdue his reason to the meanes appointed , shall never see any thing to salvation , but a bide in natural blindnesse still . what hope hath he to be taught by the spirit , that must give lawes to the spirit of god ? or what a short ●et-wand is natural reason to measure divine things by ? cor. . . and cor. . . why else did these jews esteem the doctrine of the gospel scandal , but that reason of flesh would not , nor could behold life and glory in such a base life and ignominious death as christs was , nor could hold him the messiah , who was made a curse upon the crosse , as if he had been crucified through infirmity ? and this vail ( as to them ) remaineth at this day unremoved . and why was christ foolishnesse to the grecian , but that reason would not yeild , that life should be fetched out of death , or salvation to be sought in curse and malediction . . he that shuts not the eye of reason can never attain faith . there be six things which a man cannot believe , so long a● he sticks to natural reason . first , he cannot believe the word of god , nor depend upon , but scorn the ordinances of god in the word preached , and sacraments administred , which is the visible word . reason unrenewed cares not for this foolishnesse of preaching . cor. . . and to a carnal man the threatnings of god are like lots warning to his kinsmen ; he was as one that mocked or jested . a promise to a carnal heart , is as tastelesse as the white of an egge . the wiser men are , the further off they are from believing in a crucified god , or conceiving that by the foolishnesse of preaching , god will save such as believe . flesh and bloud revealeth nothing . secondly , he cannot believe the main promises of god , which cannot be comprehended but by the eye of faith , and not by that till the eye of reason be shut up . god hath promised his presence , favour , and love with his children : how can reason conceive the truth of this promise , seeing them in hunger , thirst , wants ; hearing them reviled , slandered , disgraced ; observing them cast out of companies , and societies , as refuse and out-sweeping ; that were their hopes here onely , they were of all men most miserable ? reason will not be perswaded , that god can send us by hell to heaven , yet that is his promise . humane reason will never pray , my god , my god , why hast thou forsaken me ? how could abraham have believed the promise of a son by sarah , had he looked to natural reason ? thirdly , he cannot believe the main articles of faith , that hath not resigned up his reason . example . reason will not believe an happy resurrection , seeing the body raked up in dust and corruption , but denies this article . reason cannot conceive or believe an eternal life , because it sees it not given but to dead men . it cannot apprehend how the son of god should become the son of man , or that this son of man was born of a virgin without man. and so of the rest . fourthly , he cannot believe the miracles of scripture for confirmation of gods truth and our faith . natural reason cannot believe that the sun ever stood still , as in gibeah , much lesse went back ten degrees , as in hezekiahs time , king. . . or that fire should descend , which naturally ascendeth , and feed upon water contrary to nature , as at elias prayer , king. . . or that fire should rain down ( as on sodome ) which is proper to water . or that fire should not burn the three children : or that water should stand as a wall ( as in the red sea , and in the river jordan ) whose property is to be fluid . fiftly , he cannot believe the work of creation , if he will believe reason ; the universal consent of which is , that of nothing , nothing can be made ; and not anything ( much lesse all things ) out of nothing . to reason therefore it will be incredible , that there should be light before the sun , or fruits before any rain , as in the creation . heb. . , by faith we know ( not by reason ) that the worlds were framed by the word of god , so that things which are seen , were not made of things which doe appear . sixtly , he cannot believe the great work of redemption . for natural reason thinks it unreasonable , that the life of the church can be fetched out of the death of christ. that a man can be justified by the imputed righteousnesse of another , and yet there dwell , so many sinnes in him . reason will not believe , that one man can recover life by anothers death : no more than one man can live by anothers soul , or be wise by anothers learning , or be cured and brought to health by anothers disease . . so long as the eye of reason is open , a man shall never attain sound obedience unto god. for much of that obedience required at our hands is clean against corrupt nature : as the whole doctrine of repentance , of mortification , or watchful and careful conversation , of restraining our selves in unlawful liberties , yea , and in lawful ; all crosses reason . had abraham ever sacrificed his son , had he consulted with reason ? had paul ever joyned to the disciples to preach that doctrine which he had persecuted , had he consulted with flesh and bloud , gal. . ? what other reason can be given , that the word powerfully preached is so generally fruitlesse , but that men think they have reason not to obey it , at least not in all things ? they see no reason to be so precise ; nor is there any wisdome to be so forward . reason tells them they see few great men so strict , and but a few despised men are so earnest . . he shall never attain heaven . cor. . . flesh and bloud cannot inherit the kingdome of heaven ; neither doth corruption inherit incorruption . by flesh and bloud is meant the vitiate and corrupt estate of man ; or flesh and bloud severed from the spirit and grace of god ; or the man unregenerate , having onely flesh and bloud . so mat. . . blessed art thou simon jonas , for flesh and bloud hath not revealed it unto thee , but my father . so as here is not required an abolition of flesh and bloud in the being and substance of it , but an addition of new qualities . as in christs transfiguration was not an extinction of his body , but an accesse of incredible glory ; without which change none can get to heaven . john . . ex●ept a man be born again , he cannot see the kingdome of god. the apostle adds the reason , cor. . . gods kingdome is incorruptible ; flesh and bloud in it self is corrupted , and so not capable of that kingdome . therefore to come to heaven thou must be changed in thy will , reason , wisedome and all . sect. v. to apply this : i. labour to bring the eye of faith to the word : else shall we be ready to reject holy doctrine ( as absurd and impossible ) as nicodemus did the doctrine of regeneration . why else doe most men live no other than a natural life , in the midst of so many supernatural and divine meanes , but that their reason resists the spirits perswasions ? why are many wholsome doctrines daily distasted and quarrelled against by our witty men ; but that they think they have better reason to doe as they doe , than any that we can bring out of gods book ? why else doe so many fall back to popery and idolatry , but because they cast off the teaching of the spirit , and give themselves to another teacher , agreeing with natural corruption and reason ? if a man were to be led onely by reason , and it were lawful to cast off religion , i would choose to be a papist , by which doctrine it is lawful to be every thing but a sound christian. therefore though some apostates are gone from us , we need not care how many such turn papists ; for such were and are their gracelesse and lawlesse courses , that it were pity they should be of any other religion , than that which yeilds men so much liberty . ii. pray for that eye-salve wherewith to annoint our eyes that we may see , revel . . . this eye-salve is nothing but the spirit of illumination , working sound and saving knowledge in the mind , by which their natural darknesse is enlightned , as eye-salve sharpens and cleares the dim sight . this is proper to the regenerate , that they have received the ●…ointing , which teacheth them all things , that is , all needful things . iii see what need we have to captivate our own wisdome and reason , being one of the highest 〈◊〉 and holds i● 〈◊〉 ●…ed against● god , cor. ● . . if this be not brought into subjection unto god , we can never become his servants . the apostle in the same verse sheweth what must be cast down and captivated ; his words are , casting down reasonings , and bringing into captivity every thought to the obedience of christ. these reasonings and cogitations ( the froth of humane reason ) must be resisted , yea , remoued . thou must become a fo●● to be wise . as a full vessel cannot hold any more , and no wise man will offer to pour any thing into it , if he would not spill it : so an heart filled with carnal wisedome , is an uncapable vessel for the lord to pour his wisdome into , he fils the empty vessel , and teacheth the humble . obey without reasoning or disputing , though the commandement be never so difficult , or seem unreasonable . abraham left his own countrey , and went he knew not whether at gods commandment . one would have thought that this had been folly in him , but that the scripture acquits him , and saith , he did it by faith , heb. . . and in a more difficult commandment he rose early to slay his son , not reasoning the case with himself , nor with sarah , nor his son , nor his servants . the disciples when christ bad them leave all and follow him , did so presently . here let us consider : . how reasoning with flesh resists the commandement . king. . . naaman being commanded to wash seven times in jordan , grows angry , and falls into comparisons of the waters of israel and damascus ; are not arba●a and pharphar better than all the waters in israel ? &c. but had not his servants been wiser than he to perswade him to so small a thing , his reason had returned him without his 〈◊〉 . the young man that came so hastily to christ , hearing a commandement , goe sell all , and give to the poor ; 〈◊〉 and consulted with himself , but christ heares no more of him . . to follow reason is to follow a crooked rule . but admit it were straight , yet is it defective and too short for mysteries above reason . and if it were straight , and large enough , yet it is a party , and so unfit to be a judge in cases between god and man. and therefore there is no fit judge in divine things but the word , which stands equally affected between god and man. . we read much of the blind obedience of papists in their workes to their rules and superiours , of things scarce credible , but that themselves have published them in writing . one masseus a franciscan , tumbled himself in the dust , and crawled like a childe , because st. francis said , they could not be converted unlesse they were as little children . another of our countrey called throckmorton , even in the article of d●●th , was so dutiful to his superiour , as he would not die without his leave asked : as everard a papist writeth in his commendation . another called barcen ( as diego a great jesuit relates ) was so humble and dutiful , that when the devil appeared unto him , he ran to meet him , and prayed him to sit down in his chaire , because he was more worthy than himself . the jesuites are so formed to obedience by ignatius his rules , that whatsoever service they are set upon by their superiour ( suppose it never so mischievous ) they must fly up on it without question asked . so as if one of them were talking with an angel , if his superiour call him , he must instantly come away . yea , if the blessed virgin vouchsafe her presence to one of the brethren , if his superiour call him , he must presently break away from her , and obey him : as he writes to the brethren of lusitania , and a thousand such . to what end name i these follies , but by popish and wicked superstition to condemn our heavinesse in gods commandements ? they must shut their eyes of reason and discretion to obey their superious : we must dispute all in our obedience , which ought to be absolute . their wicked commandements must not be laid in any scales to be weighed : we will weigh all gods commandements in our own false ballances , and so they become too light , and unworthy of obedience . . there is not the most heretical doctrine or opinion that ever was , that found not patronage and protection in the corrupt reason of man. not to speak of damnable arrians , or nestorians , or mad manichees ; come to the heresie that now reignes , and see the truth hereof in it . quest. why hath the leaven of popery spread and soured the whole lump of the christian world , and enlarged and fixed it self in all countries for so many hundred yeares ; that even in countries , above a hundred yeares reformed , it gets round ; and neither severe lawes can master it , nor time cast it out ? answ. surely because it is a devise of humane reason , upholding humane reason , and upheld by corrupt reason , which first set it up . see it in parts , and in whole . first for the parts . . seemes it not good reason to choose , defend , and stick unto our forefathers religion ? for so the old idolaters thought : jer. . . they would still sacrifice to the queen of heaven , because their fathers did so . but paul would not consult with flesh and bloud in matter of religion ; nor abraham with humane reason : this their reason also is as absurd in true reason , as if a sonne were bound to put out his eyes because his father was blind ; or never to enjoy liberty , because his father was in prison , or dyed in a dungeon . . the doctrine of merit and justification by workes , runs with nature , as ( luke . . ) in the young pharisee , master what good thing , &c. for fain would it finde some goodnesse in it self to demerit god : whereas the second commandement saith , god shewes mercie to thousands in them that love him , and keep his commandements . the lords prayer also teacheth us , to pray for daily bread . a likely thing , that he can merit life eternal , that cannot merit a crum of bread . . the intercession of saints , and worshipping images , stands onely on the legs of humane reason against divine wisdome . carnal men would see their god , and turn his glory into the similitude of a calf , or other creature . and is it not reason we should have mediators ? for why should every rude fellow thrust into the kings presence , and not first make way by some of his court ? but divine wisdome saith , there is but one mediator , and that we must come to the king by the prince onely ; and it is high treason to come by any other . . carnal reason teacheth , that every man is full of doubting , and therefore no man can certainly believe the remission of sinnes , or be assured of his own salvation . but divine reason teacheth us , that this doubting destroyes not faith , but exerciseth it ; and in our creed we believe remission of sinnes , and eternal life ; which is more than to believe in general as devils doe . secondly , for the whole doctrine and religion of popery , how plausible is it to the natural man ? for , . what easier faith than to believe as the church doth , no matter what ; without any knowledge or faith of their own ? how at one blow cut they off all paines in getting assurance , holding or increasing of faith ? . what an easie principle is it , that to be ignorant is to be devout ; and that it is vain labour which is spent in the scriptures ; as hosius saith ; and that they are the books of hereticks , and they hereticks that read them . what need we be at any paines to read , study , and meditate in the book of god night and day , as the saints have done ? how was the holy ghost deceived , yea , and holy men , who have studied in gods law night and day ? . how pleasing i● it to nature , to deny it to be so corrupt as it is ; to say , it is but half dead , and being a little helped can keep the law , and come out of gods debt ? whereas , eph. . , and . what can a dead man doe but rot ? . how pleaseth it nature to offer release from sin , from hell , from p●rgatory for money ? who would not whore , swear , prophane the sabbath , resist magistracy , riot , &c. if for a little money he may have licence ? what hypocrite would not give thousands of rams , yea , the first-born of his body for the sin of his soul , mic. . ? . whereas the word layes a continual care of keeping the heart and thoughts , how doth that doctrine please nature , that unlooseth it from this care , that requires no pain to keep the heart , or to keep out the first motions of sin : which ▪ they say , is no sin ? which makes many sinnes venial in their nature , put away with a light sigh , a knock on the brest , or an ave mary : that a man may lye in sport , or officiously by equivocation , that to 〈◊〉 a small thing is but a venial sin ? s●lomon saith , a fool makes a mock of sin . to conclude , that must be a natural and sens●el religion , which any thing but gods word sets up , and holds up , but this is neither set up ▪ nor held up by it , for where gods word comes , down goes popery . it could never ●bide the breath of gods mouth , which blasts and destroyes it . . where doctrine is truly taught and believed ▪ natural reason raiseth strong ramparts against the practise of it . fo● else why doe many protestants walk after the lusts of their hearts , as the gentiles , eph. . . but because they captivate the commandement to their own reason , and limit and confine the wisdome of god within the bounds of their own carnal wisdome ? . our gentry have reason to say , that the word in general is the rule of good life , but bring this rule close home unto them to reform their fashions , to leave their strange apparel and painting ; their vain discourses , their idle complements , their gaming , their service of pleasure , and unfruitful spending of their times : oh now they have reason to scorn and chafe against the rule , and him that holds it before them . what reason he should be so strict , lesse reason they should be as strict as he ? they know how to put on their clothes , how to behave themselves every where ; and are wiser than to follow such rules as would make them as despised as himself is . alas , that the wisdome of god shall be a rule onely for our judgements ; but reason must guide our practise ! . ordinary hearers think they have reason to professe religion so farre as they may thrive by it , and prosper in the world ; whose godlinesse is gain , to trust god so farre as they see him in some sort , else not : to favour religion and religious persons when times doe ; else not . to avoid pernicious and dangerous sinnes which law revengeth , as murther , adultery , theft ; but not covetousnesse , not usury , not swearing , not unclean lusts . herod will not part with his herodias . ahab hath no reason to respect micah when he prophecies evil to him . . tradesmen oppresse , cosen , lye , deceive , &c. because they have reason to make the best of their own . what reason but they may serve a customer upon the sabbath , so they come to church ? they have reason to slip all opportunities of grace all the week , because they must walk diligently in their callings the six dayes . thus reason steps in , and thrusts aside the practise of that , which men in judgement hold not for good and necessary ; and like evah , still longing after forbidden fruit . thus of the second observation ▪ sect. vi. iii. seeing all of us in this wildernesse are stung with the old serpent , what are we to doe to be cured ? answ. we are to doe five things . . we must feel our selves stung with our sinnes , and confesse our selves stung ; for so must the israelite before he could be cured . we must feel the poyson and pain of sin ; and first , that this poyson hath not seated it self in one place , but hath crept and diffused it self through all our parts . for therefore it is called venenum , quod per venas eat . and as the veines and bloud run through every part of the body , so sin through every part of the man. secondly , as poyson never rests till it come to the heart , and there strikes and corrupts the fountain of life : so our sin hath mortally wounded our very hearts , and strikes at the life of grace in the soul. thirdly , as poyson inflames the party with an incredible thirst , having overcome natural moisture , and eaten up the spirits : so sin in the soul workes an utter defect , and dries up all waters of grace , and makes the sinner insatiable in drinking up iniquity like water . fourthly , as poyson not prevented brings speedy and certain death , but not without extream pain and intolerable torture : so the poyson of sin unconquered brings certain and eternal death , attended with horrour of conscience , desperate feares , and torments most exquisite . thus must we labour to feel the sting of our sin in all parts , farre more mortal than the most venomous stings of most direful serpents . . when this people felt themselves stung so deadly , they come to moses for counsel : so must thou depend upon the minister for direction , as they upon moses . never was man sensible of this sting , but he would run to the ministers . acts . . when they were pricked in their hearts , they said to peter and the rest , men and brethren , what shall we doe ? acts . . the poor jaylor being stung , and being sensible of his pain , came trembling and humbling himself to paul and silas prisoners , saying , sirs , what must i doe te be saved ? a conscience truly wounded will seek to god , to his word and ministers ; for it knowes that god woundeth and healeth . the feet of him that brings good tidings are beautiful to an humbled heart , even as an experienced physitian to a sick party , who else were sure to be lost for want of meanes . what marvel if a soul truly sensible of his sting and pain can run to gods ministers ; when a counterfeit humiliation can make as hard hearted a king as pharaoh run to moses and aaron , and beg prayers of them ? a marvellous thing then that of so many thousands stung so deadly , so few are sensible ; that so few trouble moses or the ministers with questions concerning their estates . some stung and guilty consciences not supported by faith , in touch of sin and sence of pain ( like a doe shot with an arrow ) run every way but the right for ease . some with asa send to the physitian to purge away melancholy . some with saul send for musick , esteeming soules sicknesse but a sottish lumpishnesse . some run into the house of laughter , and wicked play-houses , to see and hear the lords sampsons and worthies derided , not without haynous blasphemy . others fall a buildding with cain , or set upon other imployments , perhaps it is but an idle fancy . some run perhaps to the witch of end or , in the mean time send away paul , as felix , or run against moses and his ministers : but comfort can they have none but from god and his word : had not thy word ( saith david ) been my comfort , i had perished in my trouble . all the physitians in the world , all the musitians and magicians , put together , nor any other meanes could help a stung israelite ; he must come to moses when he had done all he could . all other by-comforts are worm-eaten , and as cold-water to cure a dropsie , or as a cold draught to cure a poyson . some few there are that come unto us , who , we are sure , had never sought to us more than others , had they had so little sence of their sting as others have : as the israelites had never come at moses , had they not been stung . let them be comforted in that they have gone the right way to fetch their comforts , which is from god and his word , and not from carnal men or councels . the lord in mercy hath brought them light out of darknesse : for pitty had it been they had wanted the sting of affliction , that hath driven them to god , and to his word , and servants . . coming to moses , wherein doe they imploy them ? what questions move they to him ? numb . . . oh their sinne troubles them , which they confesse in general , we have sinned ; and in particular , we have spoken against the lord , and against thee ; and then pray him to help them in removing the serpents : so thou being stung , when thou comest to gods ministers must be conversant in fruitful and edifiable questions ; thou must be free in confession of such sins as are the likely cause of thy trouble ; and intent and busie how to be rid of the serpents , and the sting and poyson of thy sins . thou will be careful to know how to get ease of heart , and quietnesse of conscience from the pain and sting of sin . so the converts act. . and so the jaylor , what shall i doe to be saved ? the fault of many is when they have meanes of counsel and comfort present with them , to waste their time in trifling and curious questions , and impertinent to the cure of the sting of the serpent . questions which are like crafishes , in which is more picking than meat . questions meerly idle , the resolution of which helps them no whit to ease , or to heaven . an humbled heart will not so lose his time , nor dwell in toyes and unnecessaries , to thrust out things more profitable . a wise heart will not for a shadow forgoe the substance ; but will be much in that question of the young man , master , what may i doe to inherit eternall life ? what may i doe to be saved ? what may i doe to be rid of this serpent , and of that , of this sin and of that ? how may i doe to get mastery of my corruptions ? in going to gods ministers , let thy errand be the same with the israelites in their going to moses ; how to be rid of the serpents . . moses directs them to the br●zen serpent erected for their cure ; for moses himself cannot help them . moses law cannot cure them ; that rather sharpens the sting , and thrusts it deeper into the flesh and spirit . he directs them to no merits or works of their own to cure them ; for their merits brought in those poysoned stings among them ; but he sends them quite out of themselves to gods ordinance , which was the brazen serpent . thou art never in the way of cure , till thou art sent out of thy self ; out of the law and works of it , which now cannot justifie ; till thou comest to the evangelical brazen serpent , there is no hope of cure . as the israelite could never be cured till he acknowledged the brazen serpent the onely meanes : so no more canst thou , till thou acknowledge jesus christ the onely healing god ; and that there is no other name in heaven or earth to be saved by , but the name jesus : onely christ , onely christ , said that martyr : for he onely can give a perfect righteousnesse : he onely can cover our imperfections : he onely being no sinner , could conquer sin : he onely by dying could conquer death : he onely by entring into the grave could sweeten it : he onely by sustaining the sorrows of hell could shut hell for all believers . had moses sent the israelites any whither but to the brazen serpent , he had deluded them , and they had lost all their labour . who now is so void of judgement , that cannot discern whether our religion , or the roman , be the antient and true religion of moses and the people of god : if a man stung with the serpent come to us for counsel and cure , as they to moses , we send him ( as moses ) out of himself to christ onely , the true brazen serpent . our doctrine leads him out of himself , out of his own merits , out of external works and ceremonies unto christ who is our peace , and left his peace unto believers ; and by this meanes , through gods blessing , the patient attaines true tranquility of mind , and inward peace of conscience : and rejoyceth with an unspeakable and glorious joy for his recovery , as the israelites did in theirs . but let a man stung in conscience goe to a roman teacher , he leads him any way but the right , any whither so not to christ. instead of gods certain direction in the words of the prophets and apostles , which testifie of christ the onely brazen serpent , they send him to unsound and uncertain speculations , fables , traditions , equal ( say they ) to scripture ; and some of them say , far better . instead of christs satisfaction and merit , they send him home to his own merits and satisfactions ; by which ( say they ) he may apply the satisfaction and merit of christ. but in case he be so bad as he have no merits of his own , the church hath a treasury of other mens merits to dispense by taile , so he will come to the price . so he may buy oyle enough to fill his lamp out of the popes exchequer or burse , filled to the top with works of supererogation . but if he make some scruple of this ; least the wise virgins have not enough for themselves and others , then they may have the sacrifice of the masse not to fail , but never apply that one and onely sacrifice upon the crosse it self . now whether of us agree with moses ? . as the israelite must look up to the serpent lifted up : so must thou look up and behold christ lifted up . this must thou doe two wayes . first , on the wood of the crosse : secondly , on the throne of the kingdome both of grace and glory . behold christ lifted up , not in his abasement onely , but in his advancement . first , in the kingdome of grace , as he is lifted up in the word and sacraments . in which christ is mightily declared the son of god , and preached the saviour of the world ; gal. . . among whom christ was crucified . secondly , in his kingdome of glory raised from the dead , ascended into heaven , and exalted at the right hand of god above all principalities and powers ; phil. . . god hath given him a name which is above every name . now the looking on christ thus lifted up , is the act of faith , not a bare intuition , sight , or vision , as to believe that christ was thus exalted on the crosse , and in his kingdome , but it is apprehensive and applicatory , and to believe in christ crucified and glorified . this looking hath three things in it . . to believe that he was the son of god and son of man , our immanuel . that he being so , was lift up , for the salvation of believers . . that my self assuredly trust and depend on him alone , as the onely author ▪ meritour , and bestower of salvation . this is evangelical looking on the serpent . now because this looking is the principal thing in the cure , we will consider , . how this looking cures us . . how we know we are cured by our looking . . motives to stir us up still to look on our serpent . sect. vii . i. when the israelite comes to moses and asketh , oh what shall i doe to be saved from death , being so deadly stung ? a full answer to this question was , goe look upon the brazen serpent , thou shalt be whole . so if an humble soul ( suppose the jaylor ) shall come to the minister as paul or silas ; sirs , what may i doe to be saved ? the direct answer to this question is , believe in the lord jesus christ , and thou shalt be saved , act. . . and , yee are saved by faith : and , thy faith hath made the whole . quest. but how doth faith save us ? answ. not as it is an excellent grace , nor as any work of ours . we are not saved and cured for believing , but by believing . . because faith is the condition of the covenant , and of our cure ; as looking was the condition of the cure of the israelite . for it was not the having of a brazen serpent , nor the lifting it up could cure ; but the israelites looking upon it : so it is not the hearing of christ , nor the lifting of him up in the ministery , nor knowledge of his merits can save , unlesse they be received by faith . a potion never so vertuous is fruitlesse if not taken . as meat uneaten ; so is christ not digested and applyed by faith . . faith cannot cure , considered simply in it self as a quality , or vertue , or gift , or habit ; but considered relatively with his object , which is jesus christ , the lord our righteousnesse ; for faith is the eye of the soul. but as it was not the eye of the israelite , but the eye set upon the brazen serpent that cured him : so here , faith upon his object cureth , because onely faith draweth vertue from christ , as in the syrophoenician , who touched christ and was cured ; but not by touching , but by believing . more plainly in this comparison . as a jewel included in a ring enricheth a man or healeth him ; it is not the ring doth it but the jewel , and yet none have the jewel without the ring : so jesus christ is the onely jewel and antidote against the deadly poyson of sin . this jewel is included in the ring of faith . now it is apparently christ the jewel that justifieth , enricheth , cureth ; but we cannot have him without the ring of faith which includeth him . so as faith saveth and justifieth us onely as a meanes , suppose the hand of the soul to convey christ to us for justification , which no other grace can doe . so not faith , but christ applied by faith , that saveth and cureth us . . as no israelite could be cured but by his own sight of the serpent ; and no man could be cured by another mans looking or seeing it : so must every just man live by his own faith , hab. ▪ no ma● can be saved by anothers faith , or the faith of the church , but by his own special faith , believing in particular , upon assured grounds , the remission of his own sinnes . ii. by what marks may i know that i have looked on this brazen serpent for cure . answ. by four marks . . if thine eye have been rightly affected ; which will appear in four particulars . first , if it be a discerning eye , cleared to see in jesus christ two things ; the first his power ; the second his will to cure . that he is able to help , being the mighty god ; and that he is willing to cure , being a compassionate saviour , who himself was stung to death , that he might have compassion on them that are stung , heb. . . secondly , if it be a mountfull eye . he that had seen the israelites ●…ing about the bra●en serpent , should have seen many a 〈◊〉 falling , and heard many a deep gr●an , and pittiful complaints of their deadly pain and poyson . hast thou come to jesus christ with sorow in thy heart , with teares in thy eyes , with lamentable groans and complaints of thy misery by sin ? this is to look upon him for cure . zach. . . the members of the church shall ▪ behold him and mourn , as a man for his onely son . such lookers on him , he looketh upon and easeth , mat. . . come unto me all that are weary and heavy laden , and i will ease you . thirdly , if it be a wishing and oraving eye : for there is affection as well as vision in the eye . as the lame man that lay in solomons potch ( act. . . ) wistly looked on peter and john , expecting to receive something from them : so no doubt did the israelites on the serpent . and so must thou hold on waiting and expecting sound cure from christ , and take no denial till thou be fully cured ; for so did the canaanitish woman prevail . fourthly , if it be a faithfull stedfast eye ; a believing eye carries cure from christ. christ was wont to ask some of his patients that came for cure , if they did believe he could help : and in the cure , according to thy faith be it unto thee : and after the cure , go thy way , thy faith hath made thee whole : and much more works he the cure of soules by meanes of the parties faith , and not without it . . if the sting were gone , and the poyson of the serpent abated , this was an infallible sign that the israelite was cured . consider if the power and rage of sin be removed , the guilt of it gone by justification ; if the poyson and stain of it be abated , and daily abolished , now art thou in the way of cure . but if the poyson remain , that sin lives in thee , prevailes , and raignes in thee , and commands thee as formerly ; thou hast not yet looked on the serpent for cure . justification and sanctification are inseparable . . a ceasing of pain , and ease and comfort restored ; which when the israelite felt , it was a sign he was cured : so if after sense of pain and grief of spirit , thou hast received sound peace of conscience , joy of the holy ghost , and comfort of a good estate in christ , that thou art able upon good grounds to challenge thy righteousnesse in christ , and maintain thy self sted fastly assured and cheared in gods mercy , and the goodnesse of an excusing conscience ; thou hast now looked upon christ , and christ upon thee , for perfect cure . . when the sting with the pain was gone , the israelite could goe as strongly and chearfully about his businesse as ever before ; he had new life , new strength , new motions , by which he might be sure he had looked upon the serpent : so if thou canst find so happy a change in thy soul , as new life , new motions , new actions , new affections , and in a word , the whole renewed nature ; all these are the fruits and effects of thy faith , and faithful beholding of christ , and of his looking upon thee . of this new obedience and renewed strength of a christian having lately spoken , i passe it over more briefly . iii. motives to stirre us up to this looking upon our serpent , are : . nothing else can cure us but christ. the israelites had gold , silver , manna from heaven , water out of the rock , yea , the ark , the oracle ; but none of all these can help them , onely the serpent must cure them ; no sight else can cure . thou mayest see gold , silver , lands , friends , playes , pleasures , nay couldst thou see heaven it self without christ , there were no help or cure in it . in respect of this sight the apostle counted all things losse and dung ; and desired to see and know nothing but jesus christ and him crucified , and lifted on the wood . . no not christ himself can cure without this looking and faithful beholding him : as the brazen serpent not looked on , healed not . the want of the eye or sight disabled the israelites from cure , though the serpent were by them : so the want of faith disableth god after a sort , and christ himself from doing a man any good , mark. . christ could doe no great cure in capernaum because of their unbelief . neither can any ordinance of god doe him good that wants faith : no more than this serpent ordained by god , could doe a blind israelite good . if we should send a man to the word , it must be a word of faith must doe him good : that is , not onely because it is a begetter of faith , but because it must be mingled with faith , else it proves unprofitable , heb. . . if to the sacraments if he bring not faith , they are not to him the seales of faith , but as seales set to blanks . if to prayer ; it must be a prayer of faith that is available , jam. . . if to good works , and good life ; it must be a life of faith , led by faith ; for the just must live by his faith . if to the church of god ; he must be of the houshold of faith , else he shall be but as judas among the disciples , faith must be every where diffused , to walk by faith , live by faith , and die in faith , as the saints in former ages have done for our imitation . . we must hold on this expectation on our serpent , as the israelites did till they were perfectly cured . and because we can never be perfectly cured in this life , but onely in part ; we must still look up to jesus the author and finisher of our faith , heb. . . till we be fully and perfectly healed . hence it is , that the lord will never have this brazen serpent taken down as the other was after a short time , but hath appointed the ministery to lift him up , and hold him perpetually before our eyes so long as we are here below , and enjoyned us the constant use of it all the while we are in this wildernesse , which were needlesse if we had once attained our perfect cure . this is a strong motive to hold our eyes fast fixed upon jesus christ , till we come to enjoy him as he is ; when all ministery shall cease , and the lamb shall be all in all . sect. viii . from this so excellent a figure ariseth a bright sun of light and comfort for all the faithful . . the israelite that could look to the serpent , if his eye were never so tender , weak , or dim , yet was cured . thou that art the weakest believer , be comforted , thy weak faith shall save thee , thy smoaking flax shall not be quenched , but cleared to farther brightnesse . thy weak hand shall be able to receive and hold the gift of righteousnesse and eternal life . it is not the greatnesse of thy faith that saves thee , but the truth of it . yet with this caution . if it be true it will strive to encrease . and if there be so much comfort in weak faith , how much is there in strong ? . the israelite stung never so often , if so often he did look on the serpent , so often he was cured . oh singular comfort ! thou that renewest thy sins every day , and every day goest over the same frailties , renew also thy faith daily , and thy repentance , and thou art safe . that brazen serpent lost his vertue of healing , but our brazen serpent never loseth his . if thou sinnest seventy times seven , and so many times returnest by faith in christ , and say , it repents me : by this looking upon the brazen serpents all those wounds shall be cured . yet with this caution . that as he had been a mad israelite , who because there was a serpent set up to cure him , would therefore run of purpose among serpents to be stung by them : so is he no lesse witlesse a christian , who therefore willingly makes his sin abound , because grace hath abounded . a mad man he is , that will therefore break his head , or wound his members , because he hath a soveraign plaister by him . . the israelites stung never so deadly , never so desperately , never so long wounded , yet looking on the serpent were cured . if thy sins be as red as scarlet , and never so great : if in thy sense some one of them deserve a thousand hells , and the guilt of it or them rings continually in the eares of thy conscience , frighted with feares of hell and death ; if thy sins be festered and of long continuance : now come to the brazen serpent . never was any israelite that could look on the serpent , sent away uncured : but there is ten thousand times more vertue in jesus christ , than in ten millions of brazen serpents ; onely look on this serpent by the eye of faith , turn from all thy sins , and be saved . . the israelites looking on the serpent brought present cure and ease , and they went away rejoycing . if thou believest in jesus christ , thou art perfectly cured . as christ was wont to say to his patients , so i say to thee , goe in peace , thy faith hath made thee whole . onely this grace can quiet the heart distressed , and can keep it from sinking , as once it did peter , mat. . . in this is the beginning and accomplishment of thy happinesse . the converted gaolor went away rejoycing that he and his house believed , act. . . now if one sight of faith in this our absence from christ be so joyful a thing : what shall the sight of fruition doe in his presence ? . the israelites having once the brazen serpent , cared not for the fiery serpents . they might sting them now , but not much hurt them ; they might now poyson them , but not kill them : so the believer looking to the true brazen serpent , may triumph over the old serpent , and all the serpentine seed : and say as the apostle teacheth , cor. . . oh sin where is thy sting ? oh hell where is thy victory ? nay , thanks be to god , who hath given us victory by our lord jesus christ. great was the power of the israelites looking upon that serpent ; for when the fiery serpents were present , it made them powerlesse , and not hurtful . greater is the power of faith in the lord jesus ; which though our sinnes in themselves are most venomous and poysonful stings , and such as we cannot be rid of them ; yet it so blunts them , and makes them so powerlesse , that they kill us not : nay , that they hurt us not : nay more , that they help us , and make us better ; more humble , more wise , more watchful . thus our good god ( who out of the most infinite curse of christ his son on the crosse , brought forth to us the most infinite blessing which fills heaven and earth ) doth out of our cursed sins bring forth his own glory , joyned with our greatest good . for which , as for all other his unspeakable mercies unto us , be praise given in all churches , and from henceforth to all eternities . amen . finis . notes, typically marginal, from the original text notes for div a -e j. lambert martyr . epist. ad romanos . . . rom. . . cont. jul. . de cibis jud. c. . cont. faust. advers . jud. heb. . john . . notes for div a -e heb. . . eph. . . m. min. fel. octav. rom. . . ludov. coeretus : . notes for div a -e christ the truth of legall shadows . introduction to this treatise . . . . . sacramenta sunt mutata , non sides . august . . god appointed a multitude of ceremonies to the iewes for . reasons . . velata sunt ista , done● aspiraret dies , & removerentur umbrae . aug. . grace in the new testament specially , how . ceremonies called shadows , for . reaseus . . non ex opereoperato . . use of them to the iews . . gods wisdome in appointing them . the generall division of this treatise . adam a type of christ , in four things . . uterque ad imaginem dei conditus , uterque deo charissimus . primus ecclesiae doctor audiens immediate a deo quae ecclesiae erant proponenda , ita et christus . . . use . the ministery reverend for antiquity . . antiquity of the doctrine offres grace . quod antiquissimum , verissimū . tertul. . seek life by christs death . cor. . . . get into christ the second adam , as thou art sure of the first . motives . cor. . . noah a type of christ , in seven respects . . . differences between christs and noahs righteousnesse . christus i am perfectus : noah currens ad perfectionem . august . . . noahs ark and christs : . resemblances . . . sacrifice of testification and of satisfaction . . mat. . . use . preserve integrity in the worst times . math. . . . sins which are signs of iudgement approaching . math. ● . pet. . . . comfort to be had in christ our noah . ps. . . psal. . . arca tandem ex deluvio liberatat fic ecclesia . ▪ arca cessante diluvio in monte requievit : ecclesia mundi fluctibus cessantibus in coelesti monte . melchizedek a type of christ , in . respects . . . peace by christ most excellent . hebr. . . heb. . luk. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apoc. 〈◊〉 . . melchizedek quoad scripturam : christus quoad ▪ natuvam . . ego reficiam vos . preheminence of christ's priesthood above aarons . psal. . . use. . christ greater than abraham . use. . comfort by christ our melchizedek . m●gnum in 〈◊〉 habe●●m ●atro●um . use. . we are blessed by our melchizedek . use. . by our melchizedek the church abides for ever . use. . excellency of christs priesthood above the leviticall . . sin not to be accounted slight , whose sacrifice is so costly . isaac a type of christ in five respects . . . . et isaac christus erat & aries christus erat . isaac sibi ligna portabat : christus crucem propriam bajulabat . pro isaac aries , &c. aug. act. . & . . cervamat●tina . ob moli● magnitudinem . ob peccatorum molem . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . similitude of rebeckahs marriage , and the churches . how christ meets his church . vse . . a pattern of obedience . non ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic christus tantum : tamen quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , etiam propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . two rules for our obedience . use. . a type of our resurrection . cor. . . use. . matter of sweet consolation . use. . look for help , though the case be desperate . luke . gen. . deus providebit . ioseph a type of christ . wayes . . gen. . luke . . decorus facic , pulchrior mente . gen. . . gen. . isai . . . gen. . . gen. . . ioh. . . gen. . . . use . no newes for good men to be hated for their excellency . use. . all sufferings of the godly come of god. ordained by him . ordered , and how . use. . comfort by christ our ioseph , manifold . use . doe to christ as iosephs brethren to him . moses a type of christ . wayes . similes , non pares . . office of moses and of christ. execution faithfull for matter and manner . non redemptionis , sed relationis . dum extendebat manus moses praese serebat typum ejus qui crucifixus est pro nobis . nam quem ad modum serve extendente manus cecidit amalech , ita cum dominus manus extendit , dissoluta est acies diabol . theodoret. in exod. ioh. . . . suffering of moses and of christ. exod. . . . actions of moses and of christ. use . our doctrine is of god. use. . be faithfull in doing thy office . use. . shew faith in the fruit of it . use. . assurance of our resurrection . joshua a type of christ , five ways . . saviours . . calling . . miracles . . valour . 〈◊〉 uterque magnus miraculis , magnus triumphis . ambr. de offic . lib. . cap . moses non pugnat cum amalecitis sed joshua , exo. . fig. quod non lex nos ab hostibus liberaret , sed iesus christus . . actions . use. . a fearfull thing to be an enemy of the church . vicisti galilae . qui non faciunt dei voluntatem , de iis fit dei voluntas . use. . comfort in our salvation accomplished . use. . duties we owe to christ our joshua . use. . conditions to be observed in going to heaven . vincenti dabo . rev. . sampson a type in . respects . . conception nazarite . growth in spirit . . actions . christianorum processit examen instar apum . august . ser. . de temp . . sufferings . stratagems and victories . use. . judge none by outward calamities . or inward . psal. . . . . use. . strange means used by god for the churches good . use. . our victory stands in patience & passion . illic ' qui caedit & superat ; hic qui caediur & perfert , i llic qui vicissim ferit ; hic qui alteri maxillam praebet : non in ultione , sed patientia victoria ponderatur . use. . fourfold comfort to gods people . christ a mightier and better deliverer , than sampson , in six things . psal. . . use . in gods cause contemn ▪ greatest perill . injussu dei , privato affectu . and prepare for death approaching ▪ five things specified in which david was a type of christ. . . person . . . calling . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . four graces wherein david and christ excelled . confilium , fine fortitudine & magnanimitate , inane . . sanctification eminent in christ three wayes . . warres . followers . enemies : open and secret . victories . . kingdome . entrance . psal. . . administration . eternity . ps. . . psal. . . . office propheticall and priestly . . matth. . & . & . use. . enter upon no office without assistance of the spirit . a note of it . rom. . . use. . christ the true king of the church . and nine waies more excellent than david . . originall . . unction . . titles . rex regum , & dominus dominantium . scepters . rev. . . . state. . absolutenesse . . iustice. ex allegatis & probatis . . meanes of upholding it . cor. . . . things to be attained . rom. . quid regium vides ? videsne coronam aliam quam spineam , sceptrum aliud quam cl●vos , aliam purpuram quam sanguinem , alium thro●um quam crucem alios ministros quam carnifices ? use. . how god brings his servants to honour . ut per augusta ad augustum , per spinas ad rosas , per motum ad quietem , per procellas ad portum , per virtutem ad gloriam , per arma ad triumphum , per bella ad pacem , per erucem ad caelum contendamus . use. . church ever pestered with home-bred enemies . . comfort to the church in . things . six things wherein salomon typified christ. . person . . pacificus . isay . . luk. . . . wisdome . christ greater than salomon , in wisdome , . things . . royal glory in christ , far greater and better . . in templo aedificādo . dedicando . consti ▪ tuē do . structure . ioh. . . pet. . . dedication . joh. . order set . 〈◊〉 . administration of justice . salomons throne : six things opened . premio & poena . use. . duties to christ our salomon . hear him . . wait on him & think thy self there in happy . use. . fourefold comfort in our salomon . four things delivered in which jonah was a type . . name and office . . kind of death . egosum . manner . and fruit . . buriall . . resurrection . use. . repent at the ministery of his servants . motives . christ a far more excellent preacher . use. . vocation of the gentiles . rom. . . use. . our resurrection assured to us . use. . power and wisdom of god to be admired . use . terror of sin , even in gods own children . and comfort . ubi putab●batur interitus , ibi custodia . four rankes of sanctified ones under the law. . the first-born , types in four respects . ex 〈◊〉 commu●●is 〈◊〉 gratia . 〈◊〉 is 〈◊〉 〈◊〉 . primogenitus , ante quē nullus . unigenitus , post que●● nullus . hieron . advers . helvid . . . heb. . . . psal. . . use. . every mercy is the greater engagement unto god. use. . honour christ as the first-born of god. and how . use. . threefold comfort in the birth-right . use. . forfeit not the birth-right by sin . use . resemble christ our elder brother . joh. . . priests , typ● of christ , wherein . the choice respected , . tribe . the perfections . note . . a cover for all deformimities of soul and body . note . . qualities requisite in ministers . in the consecration things . . washing . . anointing . when. unctus dei. nolite tangere unctos meos . matter . measure . communication . note . . eminency of christ above all creatures . heb. . . note . ministers must increase their gifts . note : . dutles of private beleevers . . sacrificing . three sorts of sacrifices . . a sinne offering : particulars , six . note . no perfecti on but onely in christ . a burnt offering , or holocaust . particulars four . note . sin unpardoned , all service is abominable . psal. . . use. . a peace offering , or sacrifice eucharisticall . particulars , four . psal. . . note . wash and purge all with the bloud of christ. notes of it . merito sanguin●● satisfactorii . spiritu naturam nostram regenerante . effects two . heb. . . the priests garments in number . whereof . belonged to inferiour priests . . a linnen garment . . a girdle . . a bonnet . breeches . to the high priest six . . the ephod : where matter . forme . ornament . use. distinction propriety . . the brest plate of judgement . precious stones . shining . worth. place . number . order . figure . use. quantity . urim and thummim non est manifestū apud nos quid haec significent . rab. da. names . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . use of them . the robe particulars , four . . the miter particulars . . propter summum sacerdotem . the embroidered coat . three things in christ noted hereby . . the girdle . four things in christ noted thereby . . seven uses for the ministers . no baseness in a minister . . variety of gifts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mini●●er●● . per●o nae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . typus fidelium in doctrina & integritate morum . . special holinesse . . they must be good preachers & good livers . . love the flock dearly . illud quod ; christiani sumus , propter nos est ; quod autem praepofiti sumus , propter vos est . aug. de past cap. . illud quod mundani sumus ( potius quam christiani ) propter nos est . still keep on these holy garments . three uses for the people . twofold instruction . use. . as a priest , offer spirituall sacrifices . in our pristly garment . how put on use. . comfort to the godly . . in christ so arrayed . . in respect of themselves . in generall . psal. . . ezek. . in the particulars . . beleevers highly est●ēed , as precious stone . sin to slight them . . as pomegranats . . as heires of the crowne of righteousnesse . common actions of the priests : . . abstinence from wine and strong drink . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the use of this law. intemperance in ministers very hurtfull . . ministers marriage how orderd . whom they may not marry . and whom they may . typical use of this ordinance . . cor. . 〈◊〉 . perpetuall . ministers marriage , lawfull . tim. . . against the practise of romanists . bale . de actis romanorum pontificum . mourning for the dead whether for the wife . ceremoniall use hereof . numb . . . perpetutall . sin , the proper cause of mourning . mischiefes of sinne . . ministeriall actions of the priests . common actions of all priests : six . isa. . . psal. . . num. . joh. . actions proper to the high priest. daily . exod. . , 〈◊〉 . psal. . . revel . . . weekly . yearely . continually . use for ministers . rom. . . act. . . use. for the people . thes. . reasons for a yearly fast nazarites types of christ 〈◊〉 . waies . separate , or set apart . waies . christ eminēt for sanctity in . respects . . abstemlous and why . . nourishing the haire . rom. . . pictoribus atque poetis , quidlibet audendi semper fuit aequa potest●s . hor. . not touch the dead . . released of the vow . vse . . christ and his excellēcy to be acknowledged and his great power : wherein . use. . differences of the nazarites vow and papists . nazar●us non suit caeteris justior , sed aptior ad ●fficia . use . ●mbra legis c●●●●i● , illuxit veritas evangelii . be nazarites and how . cleansing the unclean a type of christ. . sorts of uncleanness . by meats or creatures that were unclean . whence this uncleanness . when it began . how it could be . meats why prohibited . marke , of clean beasts . by an unclean issue . what it teacheth . generatum sequitur naram ge●erantis . . by leprosie . per sensibilia ad intelligibilia . sin declared odious . poena culpae . in all . god hates . infection . excommunication - quoad consor tium . locum . praem●… . paine and danger . signes of sin and leprosie . note . . church and members , subject to many defilements . and why . note . . look narrowly on the misery of sinne . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . good to see and know our filthiness , by sin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . miserable effects of inward uncleannesse . . uncleanness cured by washing , and offering washing : bloud of christ. externi symboli et professionis . veritatis internae . resemblāce use. . smalest sins to be put away . use. . goe to christ , wash and be cleā . offering . christ offered himself . washing not sufficient without offering . . red cow. pro christo aries , pro christo agnus , pro christo vitulus , pro christ●hircus , totum christus aug. difference . dead wo●… why . . . isa. . . isa. . . cant. . . . psal. . . note . . there is a way to cleanse every uncleannesse . note . . have recourse to the means . motives . ex opere operato . note . . be very carefull to avoid spirituall uncleannesse . iustus metuit non solum a peccato , sed & a contagione & labe peccati . ambr. de institut . virg . . birds . ephes. . . lev. . . lev. . . note . . comfort to the godly . . cor. . note . . affect purity of heart and life . motives . casta deus mens est , casta vult mente vocari . begin with the heart : why . how the heart may be cleansed . proceed in cleansing the life . avoid occasions of defilement . ut saliva ●re excutitur , sic serme . . leper two waies cleansed . use. . no easie matter to be rid of sin . separate between the precious & the vile , use. . christ discerns the leprosie of sin . onely they are cleansed from sin , whō christ accounts so to be . marks of one cleansed from sin . . . what is to be done before this cure . . and what afterwards . luke . use of legal ceremonies . fitnesse to the iewes nature . ends of ordaining them . substantial things point ing at christ sacraments and sacrifices . differences . what sacraments are in generall . word and sacraments go together . sacraments ordinary & extraordinary . antitypes . definition of circumcision expounded in parts . . mandato . . promisso . circumcision a figure of christ. rom. . . how a seal of righteousnesse . as every sacrament is likewise . . things foreshewed . rom. . . demōstrats wound and cure . how christ cures us . use. . be humbled for naturall corruption . and for imperfections of grace . use. . be circumcised spiritually . col. . . what the evangelicall circumcision is . difference from legall circumcision . nascentium renascentium . qui signum destruxit , veritatem induxit . notes of inward and spiritual circumcision . speciall parts to be circumcised true mortification is painfull . motives to get the spirituall circumcision . sam. . . paschall lamb a type in the choice christ a lamb. denominatione . qualificatione . adumbratione . choice . christum fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amici pariter & inimici testati sunt . perfection of christ. his excelleency . christus in medio aetatis flore immolatus cujus conditionis rationem vid iun. in exod. . paschall lambe a type in the preparation . where six observations . christ two wayes set apart to be a mediator . the time of his ministery and passion ordered . quia dominus decima die ej●sdem mensis , hoc est ante quinque dies paschae in civitatem in qua pateretur , erat ingressurus . ansem . in math. . . christ must die a violent death . how from the begining of the the world . s●mel actu , semper fructu . the time of christs death noted . iewes division of the day into . parts . . how christ is to be conceived and received . . a bone of christ not broken . and why . use in all worship look to christ. v. buxtorf . syn. iudaic. c. , , & . paschall lamb a type in effusio of bloud actions . the preciousnesse of christs bloud . bloud of christ sprinkled , or applied . . faith resembled by hyssope , how . hyssopus fides est . aug. in . num. . herba bumilis . r●dicibus haerens in pe●ra . purgans , & sanans . prae caeteris recipiendo et aspergendo liquori valde apta . use . christs bloud to be highly prized how. precious things procured by it . on earth . in heaven . use. . prophane not the bloud of christ. how that may be done . tu per thomaesanguinem , quem prote impeudit , &c. mat. . . pasc●●ll lamb , a type in the eating . . conditions . . time. . place . . persons . . proper manner of the first passeover . manner common to all passeovers . ut accedat verbum ad elèmentum . . measure of eating it . fides est unā copulativa . paschall lamb a type of christ in the benefits . use. . danger of the scul : and how it is to be avoided . use. . directions for receiving the holy communion . mat. . . similitude of purging out leaven and sin . entire purging of the soul. eccles. . . esay . . sursuns corda . whole christ must be received . note . . popish abuses taxed . and how we may receive whole christ. cloud and fire types . ground . . what cloud it was . . constant miracles to israel in the wilderness . . how it differed from other clouds nubes ichovae . . what was the use of it . . how it vvas a type of christ. use . comfort by christ as our guide . use. . confidence and security by christ. use. . notes of them that receive comfort by this pillar . and how this comfort is to be esteemed . use. . mercy and justice met in this type . mat. . , use. . follow christ as a guide . and how . red sea a type of christ. miracles in the miraculous dividing of it . psa. . . how signified christ. in three conclusions segmenta . benefits sealed up by baptisme . use . observe the power of god. use. . the way to heaven filled with difficulties . and why . use. . many comforts by this great work of god. use. . duty of them that will enjoy these comforts . manna a type of christ. matters of resemblance . six qualities of manna . dominus jesus ipse conviva & convivium 〈◊〉 ipse comedens & qui comeditur , jeron , ep. ad hedibiam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . quantity of manna , figurative in . things . . three things in the jewes gathering . hab. . . non suscipit magis & minus . . their use of it . why manna putrified , if reserved . . christ infinitely better than manna use in respect of god. . gods patience and love to be noted . and how it should work in us - . gods watchfulnes , and care over his church , to ▪ be noted . comfort thereby . instances . . gods bounty towards his church , to be noted . gods wisdome in ministring to his church , to be noted . manna , why given daily . why not on the sabbath day . measure thy desires in naturall things . how to know gods measure . use in respect of our selves . man of himself senselesse of the things of jesus crist. reason . application . our duties in respect of this manna . . hunger and thirst for christ. motives . . take pains for him . motives . . observe times and places to meet with christ. . apply and feed on christ. and how this may be . . be never weary of this manna . motives . . prize and magnifie this manna . water out of the rock , a type . the fact it self . the thing ours as well as theirs : reasons . propter miraculosum effectum , & propter futuri signum . aquin. non per substantiam , sed per significantiam . the rock a type in three respects . . in nature : five resemblances : . in respect of the waters issuing forth . three things . . in the manner of obtaining it . . resemblances . . how the rock followed the jewes . cor. . . petra consequente eos , . sequen●e , vel satisfaciente coru● voluntari . aquin. veritatem sequentem significante . aquin. . uses in respect of god. christ ever present with his church . our duty by vertue thereof . an almighty power in christ for his church . our duty . gods mercy to his people admirable . . uses in respect of our selves . see the fountain of grace opened . far better than that in the wildernesse : . wayes . do as israel at the rock . thirst for christ. conditions continue still this thirst : rules . have recourse to christ. motives . quench thy thirst and be satisfied . three motives . rom. . meanes to get wat●● out of this rock . hindrances helpes . the brazen serpent a type of christ. the disease of israel at this time . the occasion of it . which leadeth to gods justice . and the equity of it . and teacheth not to be weary of manna . the kind of it . why serpents . the devill so termed , why . why fiery serpents . why stinging serpents . temptations called fiery darts , why . . the mortal effect of it . observations , the remedy of that disease . . god appoints the meanes of health to soul and body . a brazen serpent , not golden : five reasons ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriae dei. serpents form notes christ : how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . end and use of it : what to us . . application of the remedy . . the saving effect . by christ farre more excellent . observation . god helpes his people by weak , unlikely , and contrary meanes . and why he doth so . 〈◊〉 . 〈◊〉 . . promissio●… . . examples . useful to us in these times . grounds for faith in these troubles of the churches . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . kingdom of antichrist , how fit for destruction . observation . the eye of faith must shut the eye of reason . without which four things cannot be obtained . . the true knowledge of divine things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . faith : as in six particulars . mat. . . . obedience which god will accept . . heaven and the glory thereof . use. : believe the word absolutely . use. . pray for eye-salve : and what it is . use. . captivate thy own reason and wisdome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moti● 〈◊〉 ridiculous instance of popish obedience to superiours . mans reason the mother of heresies . instance in ●he papists . proved in parts and in the whole . . natural reason an 〈◊〉 〈◊〉 the power of godlinesse . instances . observation . . what is to be done , to be cured spiritually . , we must see our selves stung and wounded . as with deadly poyson : in . things . . come for counsel to spiritual physitians . . confesse special sin . . goc wholly out of thy self , and all creatures . i. lambert . . look onely unto christ. two wayes . . ratione ligni . . ratione regni gratiae gloriae . how this looking cures us . by faith . act. . . and how by faith . . marks of one cured by looking to christ. four qualities of the eye that looks to him . . motives to look up to our serpent . rom. . . gal. . . use of comfort , in five particulars . the theatre of gods judgements wherein is represented the admirable justice of god against all notorious sinners ... / collected out of sacred, ecclesiasticall, and pagan histories by two most reverend doctors in divinity, thomas beard ... and tho. taylor ... beard, thomas, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the theatre of gods judgements wherein is represented the admirable justice of god against all notorious sinners ... / collected out of sacred, ecclesiasticall, and pagan histories by two most reverend doctors in divinity, thomas beard ... and tho. taylor ... beard, thomas, d. . taylor, thomas, - . the fourth edition, with additions. pts. printed by s.i. & m.h. and are to be sold by thomas whitaker ..., london : - . part has special t.p.: the second part of the theatre of gods judgements / collected out of the writings of sundry ancient and moderne authors, by thomas taylor. london : printed by r. herne, . reproduction of original in harvard university libraries. bibliography: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng providence and government of god. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the theatre of gods judgements : wherein is represented the admirable justice of god against all notorious sinners , great and small , specially against the most eminent persons in the world whose exorbitant power had broke through the barres of divine and humane law. collected out of sacred , ecclesiasticall , and pagan historie by two most reverend doctors in divinity , thomas beard of huntington , and tho. taylor , the famous late preacher of mary aldermanbury in london . the incomparable use of this book for ministers and others is largely expressed in the preface . the fourth edition , with additions . god hath woollen feet , but iron hands . aug. london , printed by s. i & : m. hand are to be sold by thomas whitaker at the signe of the kings armes in st pauls churchyard , mdcxlviii . to his highnesse iames duke of york . sir , in the lowliest posture of humility these historicall examples , extracted out of the choicest authors both ancient and moderne by two learned doctors , are presented to your highnesse ; neither would they presume to put themselves under so high a patronage , did i not humbly conceive , that being historicall peeces , they might be fit for your highnesse perusall , history being the proper'st and most advantagious study that princes can apply themselves unto , because it containes examples of all sorts ; in history brave men stand as marble statues erected in the temple of immortality , and bad men as malefactors upon gibbets , expos'd to the publick view of the world to all posterity . although your highnesse hath a royall father for an incomparable living patterne of all the cardinall vertues with their attendants , ( which breaking through these late clouds of civill confusions ) shin'd with an advantage of lustre to the wonderment of the world ) as also against any thing that may have the least vicinity with vice , to imitate , yet , humbly under favour , variety of examples , as of witnesses in law , cannot doe amisse , the one for confirmation of truth , the other for direction of life ; in which opinion i rest , your highnesse most humble , and most obedient servant , m. heron . the preface . if to avoid and eschew vice ( according to the saying of the poet ) be a chiefe vertue , and as it were the first degree of wisedome ; then it is a necessary point , to know what vice and vertue is , and to discerne the evill and good which either of them bring forth , to the end to beware lest we dash our selves unawares against vice in stead of vertue , and be caught with the deceitfull baits thereof . for this cause the great and famous philosopher , about to lay open the nature of morall vertues ( according to that knowledge and light which nature afforded him ) contented not himselfe with a simple narration of the properties , essence , and object of them , but opposed to every vertue on each side the contrary and repugnant vice ; to the end that the sight of them , being so out of square , so hurtfull and pernicious , vertue it selfe might be more admirable , and in greater esteem . and for this cause also god himself , our soveraigne and perfect law-giver , that he might fashion and fit us to the mould of true and solid vertue , useth ostner negative prohibitons then affirmative commandments in his law ; to the end above all things to distract and turne us from cvill ; whereunto we are of our selves too too much inclined . and as by this , meane sin is discovered and made knowne unto us , so is the pnnishment also of sin set before our eyes , by those threatnings and curses which are there denounced : to the end that whom the promises of life and salvation could not allure and perswade to doe well , them the feare of punishment ( which followeth sin as a shadow doth the body ) might bridle and restraine from giving them over to impiety . now then if the very threatnings ought to serve for such good use , shall not the execution and performance of them serve much more ? to wit , when the tempest of gods wrath is not onely denounced , but also throwne downe effectually upon the heads of the mighty ones of the world , when they are disobedient and rebellious against god. and hereupon the prophet saith , that when gods judgements are upon earth , then the inhabitants learne justice . and doubtlesse it is most true , that every one ought to reap profit to himself by such examples , as well them which are presented daily to their view by experience , as them which have been done in times past , and are by benefit of history preserved from oblivion . and in this regard history is accounted a very necessary and profitable thing , for that in recalling to minde the truth of things past , which otherwise would be buried in silence , it setteth before us such effects ( as warnings and admonitions touching good and evill ) and layeth vertue and vice so naked before our eyes , with the punishments or rewards inflicted or bestowed upon the followers of each of them , that it may justly bee called an easie and profitable apprentiship or schoole for every man to learne to get wisedome at another mans cost . hence it is that history is termed of the ancient philosophers , the record and register of time , the light of truth , and the mistresse and looking-glasse of mans life : insomuch as under the person of another man it teacheth and instructeth all those that apply their mindes unto it , to governe and carry themselves vertuously and honestly in this life . wherefore they deserve great praise and commendation , that have taken paines to inroll and put in writing the memorable acts and occurrents of their times , to communicate the same to their posterity : for there the high and wonderfull works of god doe most clearely , and as it were to the view , present themselves , as his justice and providence : whereby albeit hee guideth and directeth especially his owne , to wit , those that in a speciall and singular manner worship and trust in him ( as by the sacred histories , touching the state and government of the ancient and primitive church , it may appeare ) yet hee ceaseth not for all that to stretch the arme of his power over all , and to handle and rule the prophane and unbeleeving ones at his pleasure ; for he hath a soveraign empire and predominance over all the world ; and unto him belongeth the direction and principall conduct of humane matters , in such sort that nothing in the world commeth to passe by chance or adventure , but onely and alwayes by the prescription of his will ; according to the which he ordereth and disposeth by a strait and direct motion , as well the generall as the particular , and that after a strange and admirable order . and this a man may perceive , if he would but mark and consider the whole body , but especially the end and issue of things : wherein the great and marvailous vertues of god , as his bounty , justice , and power , doe most clearely shine ; when he exalteth and favoureth some , and debaseth and frowneth upon others , blesseth and prospereth whom hee please ; and on the contrarie , curseth and destroyeth whom he please , and that deserve it it is hee also which erecteth principalities , and which maintaineth common-wealths , kingdomes , and empires , untill by the sum and weight of their iniquities they sink themselves into ruine and destruction . and herein is he glorified by the execution of his most just and righteous judgements , when the wicked after the long abuse of his lenety , benignity , and patience , doe receive the wages and reward of their iniquities . in this ( i say once again ) shineth out the wonderfull and incomprehensible wisedome of god , when by the due ordering of things so different and so many , hee commeth still to one and the same marke which hee once prescribed , to wit , the punishment of the world according to their demerits . and this same is most manifest and apparant even in the histories of prophane writers , albeit in their purpose it was never intended nor thought upon , nor yet regarded almost of any that read the same ; men contenting themselves for the most part with the simple recitall of the story , therein to take pleasure and passe away time , without respecting any further matter : notwithstanding , the true and principall use of their writings ought to be , diligently to marke the effects of gods providence , and of his justice , whereby to learne to conteine our selves within the bounds of modesty and the feare of god ; seeing that they which have carried themselves any thing uprightly in equity , temperance , and other naturall vertues , have been in some sort spared : and the rest ( bearing the punishment of their iniquities ) have falne into destruction . this consideration ought to perswade every man to turne from evill , and to follow that which is good , seeing that the lord sheweth himselfe so incensed against all them which lead a wicked , damnable , and perverse life . and this is the cause why i , having noted the great and horrible punishments wherewith the lord in most righteous judgement hath scourged the world for sin , according to that which is contained as well in sacred as prophane histories ; having gathered them together , and sorted them one after another in their severall rooms , according to the diversity of the offences , and order and course of time , which as neare as i could i endeavoured to sollow , to the end to lay downe , as it were in one table , and under one aspect , the great and fearefull judgements of god upon them that have rebelled or repugned his holy will. and this i do not with purpose to comprehend them all ( for that were not onely difficult but impossible ) but to lay open the most notable & remarkable ones that came to my knowledge ; to the end that the most wicked , dissolute , and disordered sinners , that with loose reines runne fiercely after their lust , if the manifest tokens of gods severity presented before their eyes doe not touch them , yet the cloud and multitude of examples , through the sight of the inevitable anger and vengeance of god upon evill livers , might terrifie and somewhat curb them : perjurers , idolaters , blasphemers , and other such wicked and prophane wretches , with murderers , whoremongers , adulterers , ravishers , & tyrants , shall here see by the mischiefe that hath falne upon their likes , that which hangeth before their eyes , and is ready to lay hold of them also . for albeit for a time they sleep in their sins and blindnesse , delighting in their pleasures , and taking sport in cruelties and evill deeds , yet they draw after them the line wherewith ( being more ensnared then they were aware ) they are taken and drawne to their finall destruction . and this may teach and advertise both those that are not yet obstinate in their sins , to bring themselves to some amendment ; and those that feare god already , to strengthen and encourage them in the pursuit and continuance in their good course . for if god shew himselfe so severe a revenger of their sinnes that take pleasure in displeasing him , there is no doubt but on the contrary he will shew himselfe bountifull , gracious , and liberall in rewarding all them according to his promise which seeke to please him , and conforme their lives unto his will. great and small , young and old , men and women , and all other , of what degree and condition soever , may here learne at other mens charges , how to governe themselves in duty towards god , and betwixt themselves , by a holy and unblameable life in mutuall peace and unity ; and by shunning and eschewing sin , against the which god ( a most just judge ) powreth forth his vengeance , even upon the heads of them that are guilty thereof . beside , here is ample matter and argument to stop the mouthes of all epicures and atheists of our age , and to leave them confounded in their errors , seeing that such and so many occurrents and punishmēts are manifest proofs , that there is a god above that guideth the stern of the world , and that taketh care of humane matters , & that is just in punishing the unjust and malicious . againe , whereas so much evill , and so many sins have reigned and swayed so long time , and do yet reign and sway upon the earth , we may behold the huge corruption and perversity of mankinde , and the rotten fruits of that worme-eaten root , originall sin : when we are not directed nor guided by the holy spirit of god , but lest unto our owne nature . and hereby true faithfull christians may take occasion so much the more to acknowledge the great mercy and singular favour of god toward them , in that they being received to mercy , are renewed to a better conversation of life then others . in brief , a man may here learne ( if he be not altogether void of judgement and understanding ) to have sin in hatred and detestation , considering the wages and reward thereof ; and how the justice of god pursueth it continually , even to the extreamest execution , which is both sharp and rigorous . touching the word iudgement , i have imitated the language of holy scripture : wherein as the ordinances and commandements of god are called judgements , because in them is contained nothing but that which is just , right , and equall : so likewise the punishments inflicted by god upon the despisers of his commandements are called by the same name , as in exod. . . chron. . . & . . ezech. . . & . . and elsewhere , because they also are as just as the former , proceeding from none other fountaine save the most righteous judgement of god ; whereof none can complaine but unjustly . the names of the authors from whom the most part of the examples contained in this book are collected . moses and other sacred writers . tertullian . cyprian . eusebius . socrates . theodoret. sozomenes . nicephor . ruffinus . suidas chrysostome . luther . illyricus . herodotus . thucydides . dion . halycarnasseus . diodorus siculus . polybeus . plutarch . herodian . dyon . procopius . iornandes . agathius . aelianus . tit. livius . salustius . suetonius . corn. tacitus . amm. marcellinus . iustinus . eutropius . lampridius . spartianus . flavius vopiscus . cuspinianus . orosius . aimoinus . gregor . turonensis . anton volscus . paulus diaconus . luitprandus . olaus magnus gothus . sabellicus . anton. panormitanus . aeneus silvius . ravisius . hieronymus marius . alexander ab alexandro . petrus pramonstratensis . mich. ritius neapolitanus . fulgosius . fran. picus mirandula bembus . antonius bonfinus . munsterus . iohan. wierus . platina . nauclerus . vincentius . hugo cluniacensis . benno baleus . gagninus . paulus aemilius . discipulus de tempore . acts and monuments . carion . chronicon . beza . iosephus . manlii collectanea . stow chronica . froyssard . enguerran de monstrel . philip de comines . nicholas gilles . guicciardine . paulus iovius . benzoin milanois . iob. fincelius . centuriae magdeburg . abbas vrispurgensis . philippus . melancthon . sleidanus . lanquet . chronica . the first booke , of the worthy and memorable histories of the great and marvellous iudgements of god sent upon the world for their misdeeds against the commandements of the first and second table . chap. . touching the corruption and perversity of this world , how great it is . even as one that taketh pleasure to behold a pleasant and delightsome place , a piece of ground covered and painted with all manner of fine flowers , a garden decked , and as it were cloathed with exquisite plants and fruitfull trees , is much grieved so soone as he perceiveth all this beauty and pleasure suddenly to be withered and scorched by the violence of some outragious tempest : or if he be constrained to cast his eyes from them , upon some other place by , all cragged and parched , full of briers and brambles . in like sort , a man cannot chuse but be sore grieved and discontent , when hee beholdeth on the one side the wholsome light of the sunne , whereby the heavens doe many wayes distill their favours upon this world , gloriously to advance it selfe : on the other side he perceiveth such an army of thicke clouds and palpable darknesse , from whence such a number of disorders and hurliburlies do arise , that most strangely disfigure the face of the whole world : when that he which ought to be gentle and peaceable , is become mischievous and quarrellous : in stead of being true and single hearted , disloyall and deceirfull : in stead of being modest , well governed , and courteous , is proud , cruell , and dissolute : in stead of serving god , serveth his owne humors and affections : which kinde of behaviour is too common and usuall ; for there is not any kind of wickednesse which is not found in this ranke . vngodlinesse vomiteth up his fury together with injustice , in those men of whom it is said , there is none that understandeth or secketh after god : their throat is an open sepulchre , they use deceit in their tongues , the poyson of aspes is under their lips , they have nothing in their mouths but cursing and bitternesse , their feet are swift to shed bloud : destruction and misery is in their waies , and they have not knowne the way of peace : in summe , the feare of god is not before their eyes . from whence it commeth , that being not restrained by any bridle , like untamed colts broke loose , they give the full swinge to their bold and violent affections , running fiercely to all filthinesse and mischiese : and being thus enraged , some of them with horrible blasphemies ( most villanously ) speake and doe in despight of god , and deny him that created them , and sent them into the world : others are not ashamed to be open forswearers of themselves , violating and breaking every promise , without regard of faith or honesty : others , as they are of cruell and bloudy natures , so they doe not cease to exercise these their natures by outragious practises : to some of them whoredomes and adulteries are no more esteemed , than as sports and pastimes , whereof they boast themselves : to another sort , cousenings , extortions , and robberies , are ordinary exercises , whereof they make their best occupations . all which evils are so common and so usuall at this time amongst men , that the world seemeth truly to be nothing else but an ocean full of hideous monsters , or a thicke forrest full of theeves and robbers , or some horrible wildernesse wherein the inhabitants of the earth , being savage and unnaturall , void of sence and reason , are transformed into bruit beasts , some like tygres or lyons , others like wolves or foxes , others like dogges and swine : oh sinfull nation ( would the man of god say if hee lived at this houre ) a people laden with iniquity , a seed of the wicked , corrupt children , they have forsaken the lord , they have provoked the holy one of israel to anger . the noble and high minded are proud to disdaine the lower , and ready alwaies to smite them , making their countenance pale with vices and oathes : the magistrate partiall and full of brides , overthroweth equity : the merchant covetous and desirous of gaine remembreth not his integrity : nor the labourer his simplicity . and so vertue in most men lyeth buried , piety banished , justice oppressed , and honesty troden under foot : in such sort , that all things being as it were overthrowne and turned upside downe , men speake evill of good , and good of evill , accounting darknesse light , and light darknesse , sowre sweet , and sweet sowre . and by such disorder it commeth to passe , that the most vertuous are despised , whilest naughty-packs and vitious fellowes are esteemed and made much of . chap. ii. what is the cause of the great overflow of vice in this age . if wee would consider from whence it is that this great disorder and corruption of manners doth arise , we should finde especially that it is because the world every day groweth worse and worse , according to the saying of our saviour and redeemer ( christ iesus the sonne of god ) that in the latter dayes ( which are these wherein we live ) iniquity shall be increased . and herein wee shall perceive even the just vengeance of god to light upon the malice and unthankfulnesse of men , to whom when hee would draw neere , to doe good unto by offering them the cleere light of his favour , the more they strive to alienate and keep themselves aloofe from him , and are so farre from being bettered thereby , that they shew themselves a great deale more malitious and obstinate than ever they did before : not unlike to those who by nature being bleare eyed , and tender sighted , are rather dazled and dimmed by the sunne beames , than any wayes enlightened : so men in stead of growing better , grow worse , and every adde some increase to their wickednesse : to whom also many great men give elbow-roome and permission to sinne , whilest justice slumbreth , and the not punishing of misdeeds giveth them liberty and boldnesse to commit their wickednesse : so that some of these mighty ones shew themselves but little better than the other . a mischiefe to be lamented above the rest , drawing after it an horrible overflow of all evils , and like a violent streame spoyling every where as it goeth : when as they that ought to governe the sterne of the commonwealth , let all goe at randome , suffering themselves to be rocked asleep with the false and deceitfull lullaby of effeminate pleasures and delights of the flesh ; or at least letting themselves be carried headlong by the tempest of their owne strong and furious passions , into imminent danger and shipwrackes : when as their carefull watch fulnesse and modesty , accompanied with the traine of other good and commendable vertues , ought to serve them for saliscables , ankers , masts , and skuttles , whereby to governe and direct the vessell whose steersman they are appointed , and those that are their charge , to whom they ought to give a good example of life , and to bee unto them as it were a glasse of vertue : for they are set aloft , as it were upon a stage , to bee gazed at of every commer . their faults and vices are like foule spots and scars in the face , which cannot by any means bee hid . and therefore they ought to be carefull to lead an honest and vertuous life , that thereby they might perswade and move the meaner sort of people to doe the like : for it is a true saying of the philosopher , like prince , like people ; insomuch that every one desireth to frame himselfe according to the humour of his superiour , whose will and manners serve simply for a law to do evill : to the which men use by taking any occasion too hastily to give themselves over with too much liberty : whereupon followeth an unrecoverable ruine , no lesse than the fall of a great house , which for want of pillars and supporters that should uphold it , suddenly falleth to the ground ; so this ship being deprived of her governour , is set loose and layd open to the mercy of the waves , violence of windes , and rage of tempests , without any direction and government : and so the body of man , not having any more the light of his owne eyes , abideth in darknesse all blinded , not able to do any thing that is right and good , but ready every minute to fall into some pit . and this is the perversity and corruption of this world . chap. iii. that great men which will not abide to be admonished of their faults , cannot escape punishment by the hand of god. in this poore and miserable estate every man rocketh himselfe asleep , and flattereth his owne humour , every man pursueth his accustomed course of life , with an obstinate minde to doe evill : yea many of those that have power and authority over others , according as they are indued and perswaded with a foolish conceit of themselves , make themselves beleeve , that for them every thing is lawfull , and that they may doe whatsoever they please ; never imagining , that they shall give up an account of their actions , to receive any chastisement or correction for them ; even as though there were no god at all that did behold them . and being thus abused by this vaine and fickle security , they swimme in their sinnes , and plunge themselves over head and eares in all kinde of security ; giving hearty welcome and entertainment to all that approve and applaud their manners , and that study to feed and please their humour . as contrariwise none lesse welcome unto them , than they that tell them of their faults , and contradict them never so little : for they cannot abide in any case to bee reprooved , whatsoever they doe . and now adayes every base companion will forsooth storme and fume as soone , if hee be reproved of a fault , as if hee had received the greatest wrong in the world : so much is every man pleased with himselfe , and puffed up with his owne vice and foolish vanities . and what should a man doe in this case ? it is as hard to redresse those great mischiefes , as if wee should goe about to stop and hinder the course of a mighty streame there where the banke or causey is broken downe : if it bee not by applying extreame and desperate medicines , as to desperate diseases , which are as it were given over by the physitian , and to the which a light purgation will doe no good . for as for admonitions and warnings , they are not a whit regarded : but they that give them , are derided or laughed to scorne , or reviled for their labours . what must wee therefore doe ? it is necessary that wee assay by all means to bring these men ( if it be possible ) to some modesty and feare of god ; which if it cannot bee done by willing and gentle means , force and violence must be used to plucke them out of the fire of gods wrath , to the end they be not consumed : if not all , yet at least those that are not grown to that height of stubbornnesse , and of whom there is yet left some hope of amendment . for even as when a captaine hath not prevailed by summoning a city to yeeld up it selfe , he by and by placeth his cannon against their walls , to put them in seare ; in like sort must we bring forth against the proud and high minded men of this world , an army of gods terrible judgements throwne downe by mighty and puissant hand on the wicked , more terrible and searefull than all the roaring or double canons in the world , whereby the most proud are destroyed and consumed even in this life , all their pride and power , how great soever it be , being not able to turne backe the vengeance of god from lighting upon their heads , to their utter destruction and confusion . and it is manifest by infinite examples . now because that the nature of man is fleshly , and given to be touched with things that are presented before their faces , or hath been done before time ; it is a more forcible motive to stirre them up , than that which as yet cannot be made manifest , but is to come . therefore i purpose here to set down the great and fearfull judgments , wherwith god hath already plagued many in this world , especially them of high degree , whose example will serve for a glasse both for these that live now , or shall live hereafter . and to the end that the justice of god may more cleerely appeare and shew it selfe in such strange events ; before we go any further , we will run over certaine necessary points concerning this matter . chap. iiii. how the iustice of god is more evidently declared upon the mighty ones of this world , than upon any other , and the cause why . seeing then that these men are more guilty and culpable of sinne than any other , they deserve so much a more grievous punishment , by how much their misdeeds are more grievous : for doubtlesse , there is a god that judgeth the earth ( as the psalmist saith ) who as hee is benigne and mercifull towards those that feare and obey him , so he will not suffer iniquity to goe unpunished : this is hee ( saith the prophet ) that executeth justice , mercy , and judgement upon the earth : for if it be the duty of an earthly prince , to exercise not only clemency & gentlenesse , but also sharpnes and severity , therby punishing & chastising malefactors , to suppresse all disorders in the common wealth ; then it is very necessary , that the justice of our great god , to whom all soveraign rule & authority belongs , and who is the iudge over al the world , should either manifest it self in this world , or in the world to come : & chiefly towards them which are in the highest places of acount , who being more hardened and bold to sin , do as boldly exempt themselves from all corrections and punishments due unto them , being altogether unwilling to be subject to any order of justice or law whatsoever : and therefore by how much the more they cannot be punished by man , and that humane lawes can lay no hold upon them ; so much the rather god himselfe becommeth executioner of his owne justice upon their pates : and in such sort , that every man may perceive his hand to be on them . let any adversity or affliction light upon a man of low degree , or which is poore and desolate , no man considereth of it rightly ; but talking thereof , m●n cease not to impute the cause of this poore soules misery , either to poverty , or want of succour , or some other such like cause . therefore if any such be in griefe , or by chance fallen into some pit and drowned , or robbed and killed in the way by theeves : straightway this is the saying of the world , that it commeth thus to passe , either because he was alone without company , or destitute of help , or not well looked to and regarded : and thus they passe over the matter . but as concerning great men , when they are any way afflicted , no such pretences or excuses can be alleadged ; seeing they want neither servants to attend upon them , nor any other means of help to succor them : therefore when these men are overtaken and surprised with any great evill , which by no means they can eschew , and when their bold and wicked enterprises are pursued and concluded with strange and lamentable events , in this we must acknowledge an especiall hand of god , who can intangle and pull downe the proudest and arrogantest he that lives , and those whom the world feareth to meddle withall . these proud gallants are they against whom god displaieth his banner of power more openly , than against meaner and baser persons : because these poore soules finde oftentimes to their paines , that they are punished without cause , and tormented and vexed by those tyrants , not having committed any offence at all , to deserve it : whereas ( as philip comine saith ) who dare be so bold as to controll or reprehend a king and his favorites , or to make enquiry of his misdeeds : or having made inquisition of them , who dare presume to informe the iudge therof ? who dare stand up to accuse them ? who dare sit down to judge them ? nay who dare take knowledge of them ? and lastly , who dare assay to punish them ? seeing then in this case , that our worldly justice hath her hands bound behind her from executing that which is right ; it must needs be that the sovereigne monarch of heaven and earth should mount up into his throne of iudgement , and from thence give his definitive unchangable sentence , to deliver up the most guilty and hainous sinners to those paines and torments which they have deserved ; and that after a strange and extraordinary manner , which may serve for an example to all others . chap. v. how all men , both by the law of god and nature , are inexcusable in their sinnes . now to the end that no man should pretend ignorance for an excuse , god hath bestowed upon every one a certaine knowledge and judgement of good and evill , which being naturally engraven in the tables of mans heart , is commonly called the law of nature , wherby every mans owne conscience giveth sufficient testimony unto it selfe , when in his most secret thoughts , it either accuseth or excuseth him : for there is not a man living , which doth not know in his heart , that he doth an evill deed , when he wrongeth another , although he had never been instructed elsewhere in that point . so , although that in tarquinius superbus time ( cicero saith ) there was no written law established in rome , forbidding the ravishing and deflouring of wives and virgins , yet the wicked sonne of this tarquine was not therefore lesse guilty of an hainous crime , when contrary to the law of nature he violently robbed lucrece of her chastity : for no man can be ignorant , that it is a most grievous crime to lay siege to the chastity of a married woman , with such outrage : and so the whole people of rome did esteeme of it , as a crime most wicked , strange , and intolerable , and worthy of grievous punishment . every man knoweth thus much , that hee ought not to doe that to another , which he would not another should do to him : which sentence the emperour severus made alwaies to bee spoken aloud , and declared by the sound of the trumpet , in the way of advertisement , as often as punishment was taken upon any offendor , as if it were a generall law pertaining to all men . this is that equity and justice which ought to be ingraffed in our hearts , & whereof nature her self is the schoolmistresse : from this fountaine all humane and civill lawes are derived : if we had not rather say that they are derived from that true spring of equity , which is in the law of god , which law he hath given for a plaine and familiar manifestation of his will , concerning just , holy , and reasonable things , touching the service , honour , and glory , which is due unto himselfe , and the mutuall duty , friendship , and good will , which men owe one to another : whereunto he exhorteth and enticeth every one by faire and gracious promises , and forbiddeth the contrary by great and terrible threatnings ( so gentle and mercifull is he towards us , and desirous of our good . ) this is that law which was published before the face of more than six hundred thousand persons , with the mighty and resounding noise of trumpet , with earthquake , fire , and smoake , and with thunders and lightnings , to make men more attentive to heare ; and more prepared to receive it with all humility , feare , and reverence ; and also to put them in minde , that if they were disobedient and rebellious , he wanted no power and ability to punish them ; for he hath lightning , thunder , and fire , prepared instruments to execute his just vengeance , which no creature under heaven is able to avoid , when by the obstinate transgression of wicked men he is provoked to anger and indignation against them . this is that holy law which hath been set forth by the prophets ; by the rule whereof , all their warnings , exhortings , and reproovings have been squared . to this law , the onely begotten son of god , our saviour and redeemer iesus christ , conformed his most holy doctrine , bringing men to the true use and observation thereof , from which they had declined , and whereof he is the end , the scope , and perfect accomplishment : so that so farre it is that a christian man may be ignorant of it , and have it in contempt , that none can be counted and reputed a true christian , if hee frame not his life by the rule thereof ; if not fully , yet at least as farre forth as hee is able : otherwise , what a shame and reproach is it for men to call themselves by the name of gods children , christians , and catholiques , and yet to doe every thing clean contrary to the will of god , to make no reckoning of his law , to lead a dissolute and disordered life , and to be as evill , if not worse than the vilest miscreants and infidels in the world ? god willeth and requireth that he alone should bee worshipped and prayed unto ; and yet the greater part of the world are idolaters , and full of superstition , worship images , stockes , and stones , and pray to creatures , in stead of the creator . god forbiddeth us to sweare by his name in vaine : and yet what is more rise than that ? so that a man can heare nothing else but oaths and blasphemies . many for the least trifle in the world sticke not to sweare and forsweare themselves . god forbiddeth theft , murther , adultery , and false witnesse bearing , and yet nothing so common as backbitings , slanders , forgeries , false reports , whoredomes , cousenings , robberies , extortions , and all manner of envies & enmities . god hath commanded , that we love our neighbours as our selves ; but we , in stead of love , hate , despise , and seeke to procure the hurt and damage of one another , not regarding any thing but our owne peculiar profit and advantage . is not this a manifest and profest disobedience , and intolerable rebellion against our maker ? what childe is there that is not bound to honour and reverence his father ? what servant , that is not bound to obey his master , and to doe all that he shall will him ? what subject , that is not tied in subjection to his prince and soveraigne ? yet there is not one which will not confesse , yea and sweare too with his mouth , that god is his lord and father . which if it be true , what is then the cause that in stead of serving and pleasing him , they doe nothing else but displease and offend his majesty ? is not this the way to provoke his wrath , and stirre up his indignation against them ? is it any marvell if he be incensed with anger , if hee be armed with revenge , and send abroad his cruell scourges upon the earth , to strike and whip it withall ? is it any wonder , if hee pile up the wicked ones on heaps , and shoot out his revengefull arrowes against them , and make them drunken with their owne bloud , and make his sword of justice as sharp as a rasor , to punish those rebels that have rebelled against him ? for vengeance is mine ( saith he ) and belongeth only unto me . whosoever therefore he be that followeth the desires and concupiscence of his owne flesh , and this wicked world , and shall lead a life contrary to the instruction and ordinance of the law of god , yea although he never heard thereof , yet is hee guilty thereof , and worthy to be accursed ; for so much as his owne conscience ought to serve for a law unto himselfe , by the which he is condemned in those evill actions which hee committeth : even as paul saith , all that have sinned without the law , shall likewise perish without the law. chap. vi. how the greatest monarchs in the world ought to be subject to the law of god , and consequently the lawes of man and nature . every man confesseth this to be true , that by how much the more benefits and dignity he hath received from another , by so much he is the more bounden and beholden to him : now it is so , that kings and princes are those upon whom god hath bestowed more plentifully his gifts and graces , than upon any other , whom hee hath made as it were his lievtenants in the world : for hee hath extolled and placed them above others , and bedecked them with honour , giving them power and authority to rule and raigne , by putting people in subjection to them ; and therefore so much the more are they bound to re-acknowledge him againe , to the end to doe him all honour and homage which is required at their hands . therefore david exhorteth them , to serve the lord even with reverence . this then their high and superintendent estate is no priviledge to exempt them from the subjection and obedience which they owe unto god , whom they ought to reverence above all things . yee princes and high lords ( saith the prophet ) give you unto the lord eternall glory and strength : give unto him glory due unto his name , and cast your selves before him to do him reverence . if they owe so much honour unto god as to their soveraigne , then surely it must follow , that they ought to obey his voice , and feare to offend him ; and so much the rather , because hee is a great deale more strong and terrible than they , able to cause his horrible thunderbolts to tumble upon their heads , they being not able once to withstand his puissance , but constrained very often to tremble thereat . in all that prescription and ordinance ordained and set down by god concerning the office of kings , there is no mention made of any liberty he giveth them to live after their owne lusts , and to doe every thing that seemeth good in their own eyes : but hee enjoyneth them expresly , to have alwaies with them the booke of his law , delighteth to reade and meditate therein , and thereby to learne to feare and reverence his name , by observing all the precepts that are contained in that booke . as for civill and naturall lawes , insomuch as they are founded upon equity and right ( for otherwise they were no lawes ) therein they are agreeable to , and as it were dependents on the law of god ; as is well declared by cicero in the first and second booke of his lawes ; for even they also condemne theeves , adulterers , murtherers , parricides , and such like . if then princes be subject to the law of god , ( as i am about to shew ) there is no doubt but that they are likewise subject to those civill lawes , by reason of the equity and justice which therein is commended unto us . and if ( as plato saith ) the lawes ought to be above the prince , not the prince above the lawes , it is then most manifest , that the prince is tyed unto the lawes , even in such sort , that without the same , the government which hee swayeth can never be lawfull and commendable . and if it be true , that the magistrate is or ought to be a speaking law ( as it is said ) and ought to maintaine the authority and credit thereof , by the due and upright administration of iustice ( for if hee did not this , he were a dumbe law , and without life ) how is it possible that he should make it of authority and force with others , if hee despiseth and transgresseth it himselfe ? david did never assume so much to himselfe , as to desire to have liberty to doe what hee listed in his kingdome , but willingly submitted himselfe to that which his office and duty required ; making , even then when he was installed and established king over the whole land , a covenant of peace with the princes and deputies of the people : and we know , that in every covenant and bargaine both parties are bound to each other , by a mutuall bond to performe the conditions which they are agreed upon . the like is used at the coronation of christian kings , whereas the people is bound and sworne to doe their alleagance to their kings ; so the kings are also solemnely sworne to maintaine and defend true religion , the estate of iustice , the peace and tranquillity of their subjects , and the right and priviledges ( which are nothing but the lawes ) of the realme : whereas david was by the prophet nathan reproved for the adultery and murder which he had committed , he neither used any excuse , nor alledged any priviledge whereby he was exempted from the rigour of the law to justifie his fact , but freely confessed without any cloake , that he had sinned . whereby it appeareth of how small strength and authority their opinion and words be , which thinke or affirme that a prince may dispense with the lawes at his pleasure : by this opinion was the mother in law of antonius caracalla seduced ; who having by her lascivious and filthy allurements enticed her sonne in law to lust , and love her , and to desire her for his wife , perswaded him that he might bring his purpose to passe , and that it was lawfull enough for him , if hee would , though for other it was unlawfull , seeing that hee was emperour , and that it belongeth not to him to receive , but to give lawes : by which perswasion , that brave marriage was concluded and made up , contrary to the law of nature and nations , and to all honesty and vertue . so it was reported how cambyses tooke his owne sister to wife , whom notwithstanding a little after hee put to death : which thing being not usuall then among the persians , not daring to enterprise it ( although hee was a most wicked man ) without the advice of the magistrates and counsellors of his realme ; he called them together , and demanded whether it was lawfull for him to make such a marriage or no ? to whom they answered freely , that there was no prescript law which did allow of it : yet ( that they might sooth him up , fearing to incurre his displeasure ) they said further , that though there was no law to command it , yet such a mighty king as hee , might doe what he pleased . in like manner the trencher philosopher anaxarchus , after that he had told alexander the great with a loud voice , that hee ought not to feare the penalty of any law , nor the reproach nor blame of any man , because it belonged onely to his office to create lawes for all other to live by , and to prescribe the limits of lawfull and lawlesse things ; and that it became him , being a conquerour , to rule like a lord and a master , and not to obey any vaine conceit of law whatsoever ; and that what thing soever the king did , the same was sacred , just and lawful , without exception . and by this means made his proceedings farre more dissolute and outragious in many things than ever they were before . dion in the epitome of xiphiline reporteth , how the emperours were wont to usurpe this priviledge , to be exempted from all law , that they might not be tyed to any necessity of doing or leaving undone any thing , and how in no case they would endure to be subject to any written ordinances : the which thing is manifest even in the behaviour of the chiefest of them , as well in regard of their life and manners , as of the government that they used in their common-wealths . for first of all , augustus caesar having kept in his owne hand the office of the triumvir ten yeares ( as suetonius testifieth ) hee also usurped the tribunes office and authority , and that till his dying day : and likewise tooke upon him the censorship ; namely , the office of correcting and governing manners and lawes , if need required : whose successors ( a man may truly say for the most part ) trampled under their feet all sincere and sacred lawes , by their notorious intemperance , dissolutenesse , and cruelties . and yet for all this there wanted not a parasiticall lawyer , who to please the emperor his lord and master the better , and to underprop , and as it were seele over with a faire shew that tyrannicall government used by other emperours ; foisted in this as a law amongst the rest , princeps legibus solutus est , that the prince was exempted from all law . as for that which they alleadge out of aristotles politiques , it maketh nothing to set a colour upon this counterfeit : ( for saith aristotle ) if there be any man that excelleth so in vertue above all others , that none is able to compare with him , that man is to be accounted as a god amongst men , to whom no law may be prescribed , because he is a law unto himselfe : all which i grant to be true , if that which was presupposed could take place : for where no transgression is found , there no law is necessary ; according as saint paul said , the law was not given for the just , but for the unjust and offendors : but where is it possible to find such a prince so excellent and so vertuous , that standeth not in need of some law to be ruled by ? of the like force and strength is that which is written in the first booke of institutions , tit . . the words are these : the princes pleasure serveth for a law , because the whole body of the people hath translated all their authority , power , and jurisdiction unto him . this is spoken of the romane emperours , but upon the ground of so slender and silly reason , that upon so weake a foundation it can never stand : for if it be demanded , whether this action of the people , of giving over their right and prerogative to their prince , be willing or constrained , what answer will they make ? if it be by constraint and feare ( as it is indeed ) who will not judge this usurping of their liberty utterly unjust and tyrannicall , when one man shall arrogate that to himselfe which pertaineth to many , yea to the whole body of the people ? and admit that this reason was effectuall , yet the glosse upon the place saith very notably , that the princes pleasure may be held for a law , so farre forth as that which pleaseth him be just and honest : giving us to know thus much thereby , that every will and pleasure of a prince may not indifferently be allowed for a law , if it be an unjust and dishonest action , and contrary to the rule of good manners . moreover , it appeareth by the customes of many antient people and realmes , that princes had never this license given them , to doe what they listed : for let them be never so mighty , yea as mighty as darius , under whose raigne the persian monarchy was abolished ; yet hee must be content ( acording to the law of the medes and persians ) not to be able to infringe that law which was by the advice of his peers and privy councell enacted , and by his owne consent and authority established : no , though for daniels deliverance sake , whom he loved , he greatly desired and tooke paines either to disannull , or at least to give a favourable interpretation of it . such in old time was the custome of the kings of aegypt , not to follow their owne affections in any actions they went about , but to be directed by the advice of their lawes : for they had not so much authority as to judge betwixt man and man , or to levy subsidies and such like by their owne powers ; neither to punish any man through choler , or any overweening conceit , but were alwayes tyed to observe justice and equity in all causes : neither did it grieve them so to doe , being perswaded that whilest they obeyed their lawes , nothing could betide them but good . the lacedemonian kings were in such bondage to the lawes of their countrey , that the ephori , which were set up to none other end but to be a bridle to hold them backe from doing what they listed , had absolute authority to correct them when they had committed any fault ; which subjection nothing displeased king theopompus , as it is apparent by the answer he made his wise , that reproved him once in anger , saying , by his cowardise he would leave a lesse kingdome to his children , than he had received of his ancestors . nay ( saith he ) a greater , forsomuch as more durable and permanent . plutarch praising the uprightnesse of king alcamenes , who , for feare to breake the law , refused divers presents that were sent him , bursteth into this speech : o heart worthy of a king , that hath preferred the authority of the law before his owne profit ! where are those fellowes now that cry , kings pleasures ought to be observed for lawes , and that a prince may make a law , but is not subject to it himselfe ? and this is that which plutarch saith as concerning that matter , who lived under trajan the emperor . cornelius tacitus discovering the beginning and originall of the romane civill law , saith , that servius the third king of rome after romulus and numa , was the only man that most established those lawes , whereunto kings themselves ought to yeeld and be obedient . and admit that the emperours swayed with great power and authority almost all the world ; yet for all their fiercenesse and haughtinesse of minde , pliny durst tell trajan , that an emperour ought to use to carry himselfe with such good government in his empire , as if he were sure to give up an account of all his actions : thou must not ( saith hee ) desire more liberty to follow thine owne lust , than any one of us doe : a prince is not set over the law , but the law placed in authority above the prince . this was the admonition of that heathen man. likewise antonius and severus , two mighty emperours , although by reason of an opinion of their owne greatnesse and haughtinesse , wherewith they flattered themselves , bragged that they were not subject to any law ; yet they added this clause withall , that notwithstanding they would live according to the direction of the law . this ( saith theodosius and valentinion , two no lesse mighty emperours ) is a voice becomming the royall majesty and greatnesse of a king , to confesse himselfe to live under a law ; and in truth it is a thing of greater importance than the imperiall dignity it selfe , to put soveraignty under the authority of law . amongst many other good lessons and exhortations which lewis that good king gave unto his sonne on his death-bed , this was one worthy the remembring , how he commanded him to love and feare god with all his strength , and to take heed of doing any thing that should be contrary to his law , whatsoever should befall him ; and to provide that the good lawes and statutes of his kingdome might be observed , and the priviledges of his subjects maintained : to forbid iudges to favour him more than any others , when any cause of his owne came in tryall . thereby giving us thus much to understand , that every good king ought to submit himselfe in obedience under the hand of god , and under the rule of justice and equity . wherefore there is neither king nor keisar that can or ought to exempt himselfe from the observance of sacred and upright lawes ; which if they resist or disanull , doubtlesse they are culpable of a most hainous crime , and especially of rebellion against the king of kings . chap. vii . of the punishment that seised upon pharaoh king of aegypt , for resisting god , and transgressing the first commandement of the law. wee have sufficiently declared in the premisses , that the mightiest potentates of this world are bound to range themselves under the obedience of gods law : it remaineth now that we produce examples of those punishments that have fallen upon the heads of the transgressours of the same , according to the manner of their transgression , of what sort soever : which that we may the better describe , it behooveth us to follow the order of the commandements , as the examples wee bring may be fitly referred to any of them . and first we are to understand , that when god said , thou shalt have none other gods before me , hee condemneth under these words the vanity of men that have forged to themselves a multitude of gods : hee forbiddeth all false religion , and declareth , that hee would be acknowledged to be the sole and true god ; and that we should serve , worship , love , feare , and obey him in and above all things ; and whosoever it be that doth otherwise , either by hindring his worship , or afflicting those that worship him , the same man provoketh his heavy wrath to bee throwne upon him , to his utter ruine and destruction . this is the indignation that lighted upon pharaoh king of aegypt , as wee read in the booke of god : who being one of the most puissant kings of the earth in his age , god chose him for an object to shew his wonderfull power , by the means of horrible plagues and scourges which hee cast upon him , and by destroying him with all his armies at the length , as his rebellion well deserved : for he like a cruell tyrant continuing to oppresse the children of israel , without giving them any release or breathing time from their misery , or liberty to serve god , although by moses in the name and authority of god ( who made himselfe well enough knowne unto him , without the help of any written law ) hee was many times instantly urged and requested thereunto : so many judgements and punishments assayled him one in the necke of another , in such sort , that at length he was overtaken and ensnared therewith . first of all , the very waters of aegypt being converted into bloud , proclaimed warre against him : then the frogges which covered the face of the earth , climbed up even to his chamber and bed , and filling every corner of his land , sounded him an alarme : next a muster of lice and gnats , and such other troublesome and stinking creatures , summoned him to combate : an handfull of embers seattered in the aire by moses , were unto him as the strokes of a stone or a shaft , which did wonderfully disfigure their bodies with boyles and most noysome scabbes : afterward the grashoppers were put in battell array against him , together with the hailestones , horrible thunders and lightenings , wasting and spoyling , and running up and downe grievously through his whole land . after all these bitter blowes , the tyrant being cut short , and being so besieged on every side with hideous and palpable darknesse , that he could not tell which wayes to turne himselfe , yet would hee not be brought to any reason , but continued obstinate and hardened against god , though all the elements , with heaven and earth , had taken armour together , and conspired his destruction . therefore while hee remained in this wretched state , gods angell punished him in the person of his eldest sonne , which died suddenly in one night , together with all the first borne of aegypt ; wherewithall both hee and all his people being greatly moved and grieved , at length gave the israelites not onely leave , but also hasted them to depart : but anon , as he saw them going , like a man bestraught he ranne after them againe , and pursued them with a mighty army , untill god in the meane while opening a passage for his children overthwart the deep red sea , attended him in the mid way , where hee surprised and ensnared him , overthrew and violently overturned the wheeles of his chariots , and put his whole army to a burly burly ; and that he might utterly destroy him , caused the sea from each side to returne to his channell , which drowned and devoured him and all his army . and this is one of the noblest and fearfullest judgements of god that can be mentioned , and therefore is very often recounted in many places of the scripture , as a thing most memorable above others . neither ought wee to marvell , if so notable a history as this is not set downe among the writings of prophane authors : for that besides their histories doe not ordinarily stretch so farre , as to record such antient acts , there is also no doubt but the successors of that tyrant , and all the aegyptians , sought all means possible to cancell and blot out the memory of their so great and horrible ruine . and if by chance any historiographer make mention of the departure of the israelites out of aegypt , it is done in such sort , that the truth is not onely disguised , but wholly perverted by them , and in place thereof nothing but lies and falshood foisted in . like as pharaoh by his unjust and outragious persecuting of the children of god , made himselfe so guilty of gods wrath , that he deserved to be utterly destroyed , with the greatest part of his people : so also after their miraculous deliverance , whosoever laboured either to hurt , hinder , or resist them , did no lesse incurre gods displeasure and fierce wrath against them , wherewith they were consumed : whereof the overthrow and discomfiture of amalech is a plaine example ; who , admit all the great wonders which god had done for the israelites in aegypt and in the red sea ( whereof the brute being blowne into all corners of the earth , hee could not be ignorant ; ) yet was he so malitious and foolish hardy , as to take up armour against them , and to meet them to bid them battell ; but he and his wicked complices were by ioshuah and his poore people ( though unwarliking and unacquainted with such actions , lately crept out of bondage , wherein they had been only exercised to make mortar and bricke , and not to handle weapons ) discomfited and overthrowne : for the lord of hosts ( who is the divider of victories to whom he pleaseth ) at the servent prayers of his servant moses , fought for them , to the confusion of amalech and all his traine ; and therefore he commanded moses to put this deed of his in writing , as a thing worthy to be remembred ; who also erected an altar in the same place , for a perpetuall monument of so noble a victory . as amalech , and for the like sinne , were arad a king of the canaanites , sehon king of amorites , and og king of basan , with their people and cities , destroyed and rased downe ; so the madianites enterprising to withstand the foresaid israelites , by the wicked and pernicious counsell of balaam , were subdued and put to the sword , even five kings of them together , not one escaping save the young virgins which had never committed fornication with man. after that the children of israel had continued a season peaceably in the land of canaan which the lord had bestowed upon them , then did eglon king of moab rise up , and subdued them by warre , and tyrannized over them eighteene yeares . and although it was gods will that they should be thus chastised , because of their corruption , and iniquity , neverthelesse this moabite ( his rod ) hee caused ( in regard of his love to his people ) to be slaine by ahud an israelite , as hee was taking his case in his chamber . in like manner was his wrath stirred up against iabin king of asor , who had oppressed israel twenty yeares : whose army , though it was great and well appointed , was notwithstanding by baraks handfull of men , under the conduct and rule of deborah the prophetesse , wondrously discomfited ; in such sort , that of all the multitude there remained not one that felt not the edge of the sword , except sisera their captaine ; who escaping from the battell by betaking him to his heeles , turned in by chance into the house of a woman called iahel ; who hating him , as he slept , with a hammer fastened a naile into his temples ; and thus escaping from those whom he feared , he was murthered by her whom he trusted . and so this valiant warriour , as he was overcome in battell by the conduct of a woman , so was he put to death by the hand of a woman . that which happened to the madianites in the time of gideon , is admirable and very strange ; who being furnished with a mighty army of souldiers , with the amalekites and other their allyes , to destroy israel , were so scarred and scattered at the sound of the trumpets , and brightnesse of torches of three hundred men at the most that were with gideon , that through the marvellous astonishment they were in , they turned their blades into their owne bosomes , and murthered one another , till the greatest part of them were destroyed ; and the residue being put to flight , and pursued by the men of ephraim , two of their kings , oreb and zeb , were taken and slaine . a while after it came to passe , that the princes of the philistims , who had oppressed the people of god by the space of forty yeares , being assembled together with all their people in the temple of dagon their god even then when after their sacrifices , they thought to make themselves most sport and pastime with poore sampson , whose eyes in mockery & contempt they had put out , were altogether massacred by the fall of the house which sampson by his strength pulled upon their heads : which was the greatest overthrow that before times by his means they had received . in the raigne of saul king of israel , agag king of amalech , the posterity of those that laid wait for israel in the desart , as they came out of aegypt , were by saul ( following the commandement of the lord ) set upon ; who running upon him and his people , made a great slaughter and butchery of them , not sparing man , woman , nor childe , but the king onely , whom he tooke to mercy , and led captive , which he ought not to have done . this captaine being thus spared by one that was but little better than himself , could not so escape ; for the prophet , samuel became the executioner of gods vengeance upon him , since saul refused it , and with his own hand flew him , even then when he thought he should live . a little while after , goliah a gyant of the philistims , who as well through the hugenesse of his stature , and strength of body , as through the horrible cruelty which appeared in him , seemed in mans eyes invincible , proudly and presumptuously defied the army of the living god , offering and daring any one man of israel to enter combate with him : this proud fellow was , notwithstanding all his brags , by young and unarmed david , save a little sticke and a few stones which he had in his hands ; vanquished and trod under foot ; for he gave this great beast such a knocke with one of his stones on the forehead , that at the first blow he tumbled him groveling on the earth , and quickly leaping upon him , caught hold of his huge sword , and therwithall cut off his monstrous head : which the philistims perceiving , turned their backes and fled , and were pursued and slaine by the israelites . chap. viii . more examples like unto the former . in the time of achab , benhadad king of syria accompanied with two and thirty kings , came very proudly against israel , as it were in despight of god to bid him battell , but it turned to his owne shame and confusion , being first dishonourably put to flight by servants of the princes of israel ( a small handfull to encounter so mighty an army : ) and secondly , returning to seeke revenge , found the losse of footmen at one clap , besides which escaping by flight , were crushed in pieces by the ruine of a wall in the city aphec . and so this brave gallant , that erst bragged , that the gold and silver of israel , yea their wives and children were his , was now glad to fly for his life amongst the rest , and in his returne to hide himselfe , all dismaied in a little chamber ; and from thence ( being advised thereto by his servants ) to send to intreat achab for his owne life , which a little before thought him sure of the lives of all israel . yet for all this , ere long hee enterprised a new practise against the prophet elizeus , and besieged also the city of samaria so long , that certaine women ( constrained by extreme famine ) devoured their children : but in the end he was compelled ( through fearfull terror which god sent into his army by the noise of infinite chariots and horses which sounded in their eares , as if some puissant host of men of warre had been marching towards them ) to forsake the siege , and flee with all his forces , leaving behinde them their tents , horses , carriages , victuals , and munitions , to be a prey for them that pursued them not . and lastly , falling ficke , hazael one of his owne servants , that succeeded him in the kingdome , to the end hee might dispatch him quickly , and without tumult , early in the morning tooke a thick cloth dipt in water , and spreading it over his face , stifled him to death . when the moabites and ammonites rose up in arms against iehosaphat king of iuda , as soone as this good king humbled himselfe together with all his people before the face of god by fasting and prayer , forthwith god sent such a giddinesse of spirit amongst his enemies , that they killed one another : and the men of iuda without being troubled with fighting , gathered the spoile which they had scattered , and enriched themselves with their reliques . aman , promoted in honour and credit above all the princes of the court of king assuerus , conceived so beastly an hatred against the poore dispersed iewes ( being at that time the only church of god ) that malitiously he conspired , in one day to destroy and put to death the whole nation , to the very women and infants : and in accomplishing this his purpose , he mightily abused the authority of the king , whom he falsly informed . that this nation would not be subject to his ordinances and lawes which his other people were subject unto ; and that therefore hee ought not to permit and suffer them any longer . but god that carrieth alwayes a watchfull eye over his church , and knoweth how to breake and dash all the enterprises of his enemies , brought all this wretches purposes to nought , by preserving miraculously those whom he would have destroyed , and making him doe reverence to mordecheus , whom hee specially sought to bring to infamy , and for whom he had of purpose provided a gibbet to hang him on , but was hanged thereon himselfe , with ten of his sons : beside , all those which had conspired with him against the iewes , were upon the same day which they had set downe for their massacre , by the kings commandement slaine by the hands of them whom they had appointed to the slaughter . balthasar king of babylon , as he was feasting among his princes , commanded amidst his cups , the golden and silver vessels which nebuchadnezzar had taken out of the temple of ierusalem , to be brought , that both he , and his princes , and his wives and concubines might drinke therein ; exalting himselfe thus against the lord of heaven , and boasting in his idols of earth ; therefore god being stirred up to wrath against him , appointed his destruction even whilest he thus dranke and made merry in the midst of his jollity , and caused a strange and fearefull signe to appeare before his eyes , a bodilesse hand writing upon the wall over against the candlesticke ; the words of which writing portended the destruction of his kingdome , which presently ensued ; for the very same night hee was murthered , and the scepter seised upon by darius king of the medes . antiochus , by sirname epiphanes , or excellent ( though by truer report of people , contemptuously entituled the furious ) king of asia , being venomously enraged against the iewes , began at the first marvellously to oppresse them , to rob and spoile their temple , and to slaughter the people . about ten yeares after , deceiving the poore people with faire and smooth words , covers of most vile and wretched treason , whilest they imagined no mischiefe , hee set upon them in such cruell sort , that the losse and desolation which they endured at that time was inestimable ; for besides the destruction of ierusalem their city , the slaughter of infinite multitudes of their people , and the captivity of women and infants ; as if all these were not enough , there was yet another misery to make up the full summe , worse than all the rest : which was this ; the cursed tyrant seeing his purpose not to take the full effect , commanded every where , that all his subjects ( i meane the iewes ) should forsake and abjure the law of god , and be united into one religion with the infidels . by means of which edict the religion of god was defaced , the books of his law rent and burned , and those with whom any such books were found , rigorously put to death : which fearefull cruelty when the iewes perceived , it caused many of them to wax faint hearted , and to give themselves over to wallow in the dirty fashions of the uncircumcised idolaters , and in their madnesse to subscribe to the unjust lawes of the vile monster . now after he had committed all these outrages , he was repulsed with dishonour from the city of elymais in persia , which he went about to spoile and rob , and forced to fly to babylon ; where after tidings of the overthrow of his two armies in iudea , with griefe and despight he ended his dayes . antiochus the sonne of this wretched father succeeding him as in his kingdome , so in wickednesse , perjury and disloyalty ; when , to the end to consult about his owne affaires , he concluded a peace with the iewes , and by solemne oath as well of himselfe as his princes , confirmed the free exercise of their religion : behold , suddenly he falsied his plighted and sworne faith , and undid all that ever he had done ; but it was not long ere hee also was overtaken by the army of demetrius , and together with lysias his governour , put to death . a while after reigned alexander his brother , who whilest he was encombred with the troubles of cilicla , that revolted from him , the king of aegypt his father in law came traiterously to forestall him of his kingdome , tooke his wife , and gave her to hi● deadliest enemy , and afterward gave him battell , discomfited his forces , and drove him to fly into arabia for safety ; where in stead of helpe , he found an hatchet to chop off his head , which was sent for a present to gratifie the king of aegypt withall . not long after , antiochus his sonne recovered the scepter of his father ; but alas his raigne endured but a small space ; for being yet but a young childe , hee was slaine by tryphon in the way as he led him to warre against the iewes . and thus perished the cursed race of antiochus , which felt gods wrath upon it even in the third generation . antiochus the sonne of demetrius ( of whom mention was made but a little before ) after hee had chased tryphon from the kingdome of asia , which he usurped , and broken the league which he had made with the iewes , gave himselfe wholly to worke them mischiefe . therefore comming against ierusalem , he tooke it by force , commanding his souldiers to put all to death that were within the same ▪ so that within three days there was such a massacre of young and old men , women , and children , that the number of the slaine arose to foure score thousand carkasses . after this , having executed many more villanies against this people , in so much as to make them renounce the law of god , putting them cruelly to death that did not obey his commandement , it came to passe , that this cruell tyrant was first of all put to flight by the inhabitants of persepolis a city of persia , for going aboue to rob their temple of their treasures : next endamaged by an overthrow of his army in iudaea : which hee no sooner understood , but he tooke counsell in his fury how to be revenged of ierusalem , and belched forth bitter threats against it . but in the meane time the lord stroke him with a sudden and incurable plague , and surprised him with a horrible torment of his entrails . howbeit , for all this he ceased not his malicious enterprise , but hasted forward his journey towards the iewes with such cagernesse , that in the way he fell out of his chariot , and bruised so his body , that it became putrified and so full of corruption , that very vermine scrawled out thereof , and the rotten flesh dropping piecemeale away , no man , no not himselfe being able to endure the stinch thereof . then was he constrained in the midst of his torments to confesse , that it was meet that he should submit himself unto god , that he which is mortall , ought not to exalt himselfe so high , as to compare with the immortall god : and in this estate this reprobate ended his wicked dayes by a strange and most miserable kind of death . chap. ix . of those that persecuted the sonne of god and his church . if they who in the law injured and persecuted the church of god , were punished according to their deserts , as we have already heard ; is it any marvell then if the enemies and persecuters of our lord and saviour christ iesus , which labour by all means to discountenance and frustrate his religion , and to oppresse his church , doe feele the heavy and fearefull vengeance of god upon them for their very wickednesse and unbelie●e ? no verily , for he that honoureth not the sonne , honoureth not the father which sent him , and is guilty therefore before god , of impiety and prophanenesse . from this hainous crime king herod in no wise can be exempted , that caused all the infants of bethlehem of two yeares old and under , to be cruelly murthered , in hope thereby to put the true messias and saviour of the world to death . for which deed , accompained with many other strange cruelties , as by killing the ordinary iudges of the house of david , and his owne wife and children , this caitise was tormented with sundry intolerable griefes , and at last devoured by an horrible and most fearefull death . for ( as iosephus reporteth ) his body was boyled , and his bowels gnawne in two by a soft and slow fire , fretting inwardly , without any outward appearance of heate : besides the ravenous and insatiable desire of eating , which so possessed him , that without chewing , his meat in whole lumps descended into his body , devouring it so fast as it could be throwne into his mouth , and never ceasing to farse his greedy throat with continuall sustenance : moreover , his feet were so swolne and pust up with such a flegme , that a man might see through them ; his privy parts so rotten and full of vermine , and his breath so stinking , that few or none durst approach neer unto him ; yea his owne servants for sooke him . now lying in this wretched plight , when this wicked man saw no remedy could be found to asswage his griefe , hee went about to kill himselfe , and being not able to performe it , he was constrained to endure all the pangs of a most horrible , lingring , and languishing death , and at last mad and miserable bestraught of sense and reason , to end his dayes . as for herod the tetrarch , sirnamed antipas ( who to please herodias , had caused iohn baptist to be beheaded ) when hee had likewise prepared snares for our saviours feet , and being sent to him by pilate , to quit himself , and gratifie him withall , had jeasted and mocked at him his belly full , behold , his reproaches and mockes ( was he never so subtle ) turned into his owne bosome : for first , after that his army had been discomfited by the souldiers of king aretas , whose daughter ( in regard of herodias his brother philips wife ) he had repudiated ; a further shame and dishonour befell him , even to be deprived of his royall dignity ; and not only to be brought into a low and base estate , but also being robbed of his goods , to be banished into a farre countrey , and there to make an end of the rest of his life . as touching pilate the governour of iudea , he did so excell in wickednesse and injustice , that notwithstanding the restraint of his owne conscience , the law of civill equity , and the advertisement of his own wise , yet he condemned christ iesus , the just and innocent , to the death of the crosse : albeit hee could not but know the power of his miracles , the renowne whereof was spread into all places . but ere long having been constrained to erect the image of the emperour caligula in the temple of ierusalem to be worshipped , he was sent for to make personall appearance at rome , to answer to certaine accusations of cruelty which were by the iewes objected against him : and in this journey being afflicted in conscience , with the number and weight of his misdeeds , like a desperate man , to prevent the punishment which he feared , willingly offered violence to his owne life , and killed himselfe . the first emperour that tooke in hand to persecute the christians , was nero the tyrant ; picking a quarrell against them for setting the city on fire ; which being himselfe guilty of , hee charged them withall , as desirous to finde out any occasion to doe them hurt : wherefore under pretence of the same crime , discharging his owne guilt upon their backs , hee exposed them to the fury of the people , that tormented them very sore , as if they had been common burners and destroyers of cities and the deadliest enemies of mankinde . hereupon the poore innocents were apprehended , and some of them clad with skinnes of wilde beasts , were torne in pieces by dogges ; others crucified , or made bone-fires of on such heapes , that the flame arising from their bodies , served in stead of torches for the night . to conclude , such horrible cruelty was used towards them , that many of their very enemies did pitty their miseries . but at last this wretch , the causer of all , seeing himselfe in danger to be murthered by one appointed for that purpose ( a just reward for his horrible and unjust dealing ) hastened his death by killing himselfe , as it shall be shewed more at large in the second booke . the author of the second persecution against the christians , was domitian , who was so puft up and swolne with pride , that he would needs ascribe unto himselfe the name of god. against this man rose up his houshold servants , who by his wives consent slue him with daggers in his privy chamber : his body was buried without honour , his memory cursed to posterity , and his ensignes and trophies throwne downe and defaced . trajan , who albeit in all things , and in the government of the empire also , shewed himselfe a good and sage prince , yet did hee dash and bruise himselfe against this stone with the rest , and was reckoned the third persecuter of the church of christ : for which cause he underwent also the cruell vengeance of god , and felt his heavy hand upon him : for first he fell into a palsie , and when he had lost the use of his sences ( perswading himselfe that he was poisoned ) got a dropsy also , and so died in great anguish . hadrian in the ninth yeare of his empire caused tenne thousand christians to be crucified in armenia at one time ; and after that ceased not to stirre up a very hot persecution against them in all places . but god persecuted him , and that to his destruction ; first with an issue of bloud , wherewith he was so weakned and disquieted , that oftentimes he would faine have made away himselfe : next with a consumption of the lungs & lights , which he spate out of his mouth continually ; and thirdly with an unsatiable dropsie : so that seeing himselfe in this horrible torment , he desired poison to hasten his death , or a knife to make quicke riddance ; but when all those means were kept backe , he was inforced to endure still , and at last to die in great misery . whilest marcus antonius , sirnamed verus , swayed the empire , there were exceeding cruelties set abroach against the poore christians every where , but especially at lions and vienna in daulphin ( as eusebius in his ecclesiasticall history recordeth ; ) wherefore he wanted not his punishment , for he died of an apoplexy , after he had lien speechlesse three dayes . after that severus had proclaimed himselfe a profest enemy to gods church , his affaires began to decline , and he found himselfe pestered with divers extremities , and set upon with many warres ; and at length assaulted with such an extreme paine throughout his whole body , that languishing and consuming , he desired oft to poison himself , and at last died in great distresse . vitellius saturninus one of his lievtenants in those exploits became blinde : another called clandius herminianus governour of capadocia , who in hatred of his owne wife that was a christian , had extremely afflicted many of the faithfull , was afterwards himselfe afflicted with the pestilence , persecuted wi●h vermine bred in his owne bowels , and devoured of them alive in most miserable sort . now lying in this misery , he desired not to be knowne or spoken of by any , lest the christians that were lest unmurthered , should rejoice at his destruction , confessing also that those plagues did justly betide him for his cruelties sake . dicius , in hatred of philip his predecessor , that had made some profession of christianity , wrought tooth and naile to destroy the church of christ , using all the cruelties and torments which his wit could devise , against all those which before time had offered themselves to be persecuted for that cause . but his devillish practises were cut short by means of the war which he waged against the scythians ; wherein , when he had raigned not full two yeares , his army was discomfited , and he with his son cruelly killed , others say , that to escape the hands of his enemies , he ran into a whirl●pit , and that his body was never found after . neither did the just hand of god plague the emperour onely , but also as well the heathen gentiles throughout all provinces and dominions of the romane empire . for immediately after the death of this tyrant , god sent such a plague and pestilence amongst them , lasting for the space of ten yeares together , that horrible it is to heare , and almost incredible to beleeve . dionysius writing to hierax a bishop of aegypt , declareth the mortality of this plague to have been so great at alexandria , where hee was bishop , that there was no house in the whole city free . and although the greatnesse of the plague touched also the christians somewhat , yet it scourged the heathen idolaters much more : beside that , the behaviour of the one and the other was most divers : for as the foresaid dionysius doth record , the christians through brotherly love and piety did not refuse one to visit and comfort another , and to minister to him what need required : notwithstanding it was to them great danger ; for divers there were , who in closing up their eies , in washing their bodies , and int●rring them in the ground , were next themselves which followed them to their graves . yet all this s●ayed not them from doing their duty , and shewing mercy one to another . whereas the gentiles contrarily being extremely visited by the hand of god , felt the plague , but considered not the striker ; neither yet considered they their neighbour , but every man shifting for himselfe , cared not for one another . such as were infected , some they would cast out of the doores halfe dead , to be devoured of dogs and beasts ; some they let die within their houses , without all succor ; some they suffered to lie unburied , for that no man durst come neere them : and yet notwithstanding , for all their voyding and shifting , the postilence followed them whithersoever they went , and miserably consumed them . insomuch that dionysius reporteth of his owne city alexandria , that there was not left in the city , of old and young , so many as there was wont to be old men from threescore yeares upwards . this plague , though it spred it selfe over the whole world , yet especially it raged where the edicts of the emperour had beene against the christians , whereby many places became utterly desolate . valerian , albeit in the beginning of his empire he shewed himself somwhat mild and gentle towards the professors of religion , yet afterwards he became their deadly enemy ; but when he had terribly persecuted them in his dominions , it was not long ere he was taken prisoner in the persian wars , being seventy yeares old , and made a slave to his conquerour all the rest of his life : and whose condition was so miserable , that sapor king of persia used his backe as a blocke or stirrop to mount upon his horse . yea he dealt so cruelly with the poore old man ( as eusobius testifieth ) that to make up the full number of his miseries , he caused him to be fleine alive , and poudred with salt . the like severity of gods terrible judgment is also to be noted in glaudius his president , and minister of his persecution● : for god gave him up to be possessed and vexed of the devill , in such sort , that biting off his owne tongue in many small pieces , he so ended his dayes . neither did galienus the sonne of valerian , after the captivity of his father , utterly escape the righteous hand of god : for beside the miserable captivity of his father , whom he could not restore , such strange portents , and such earthquakes did happen , also such tumults , commotions , and rebellions did follow , that trebellio doth reckon up to the number of thirty together , which at sundry places , all at one time , tooke upon them to be emperours of the romane monarchy : by the means whereof hee was not able to succour his father , though he would : notwithstanding the said galienus , being , as is thought , terrified by the example of his father , did remove , or at leastwise moderate the persecution stirred up against the christians , as it may appeare by his edict set forth in eusebius . aurelian being upon point to trouble the quiet of the church , which it a while enjoyed under the emperour galien ; even whilst he was devising new practises against it , a thunderbolt fell from heaven at his feet , which so amazed him , that his malitious and bloud-thirsty mind was somewhat rebated and repressed from doing that which he pretended ; untill that reourning to his old bent , and persevering to pursue his purpose , when gods thunder could not terrifie him , he stirred up his owne servants to cut his throat . dioclesian went another way to worke , for he did not set abroach all his practises at one push , but first assayed by subtle means to make those that were in his army to renounce their faith ; then by open proclamation commanded , that their churches should be rased and beaten downe , their bibles burned and torne in pieces : that they that were magistrates , or bore any publique office in the commonwealth , if they were christians , should be deposed : and that all bondmen that would forsake their profession , should be enfranchised . when hee had thus left no devise unpractised that might further to abolish and destroy the religion of christ , and perceiving that , notwithstanding all his malice and cruell rage , it every day ( through the wonderfull constancy of martyrs ) increased and grew even against the haire ; with very spight and anger he gave up the empire . and lastly , when he had been tormented with diverse and strange diseases , and that his house had been set on fire with lightning , and burned with fire from heaven , and he himselfe so scarred with thunder , that he knew not where to hide him , he fell mad and killed himselfe . there was joyned to this man in the government of the empire , one maximilian , whose cruelty and tyranny against the christians was so outragious also , that upon a solemne festivall day , when infinite numbers of them were assembled together at nicomedia , in a temple , to serve god , he sent a band of atheists to inclose them , and burne the temple and them together , as they indeed did : for there were consumed at that bone-fire ( as nicephorus writeth ) twenty thousand persons . in like sort dealt he with a whole city in phrygia , which after he had long besieged , hee caused to be burnt to cinders , with all the inhabitants therein . but the end of this wretch was like his life , even miserable : for lying a while sicke of a grievous disease , the very vermine and such horrible stinke came forth of his body , that for shame and griefe hee hung himselfe . maximinus that raigned emperour in the east , was constrained to interrupt and make cease his persecution which he had begun , by means of a dangerfull and grievous sicknesse , and to confirme a generall peace to all christians in his dominions , by publique edicts . his sicknesse was thus : in the privy members of his body , there grew a sudden putrifaction , and after in the bottome of the same a botchy corrupt bile , with a fistula , consuming and eating up his intrails , out of the which came swarming an innumerable multitude of lice , with such a pestiferous stinke , that no man could abide him ; and so much the more , for that all the grossenesse of his body , by abundance of meat before he fell sicke , was turned into fat ; which fat now putrified and stinking , was so ugsome and horrible , that none that came to him could abide the sight thereof , by reason whereof the physitians which had him in cure , some of them not able to abide the intolerable stink , were commanded to be slaine ; other some , because they could not heale him , being past hope , were also cruelly put to death . at length , being put in remembrance , that his disease was sent of god , hee began to repent of the cruelty which he had shewed the christians , and forthwith commanded all persecution to cease . but ( alas ) this peace was so brittle , that it lasted but six moneths ; for even then he sought by all means possible againe to trouble and disquiet their rest , and sent forth a new edict quite contrary to the former , importing their utter destruction . and thus being nothing amended , but rather made worse by his sicknesse , it affailed him afresh , in such sort , that every day growing in extremity , as he grew in cruelty , it at last brought him to his death , his carkasse being all rotten and full of corruption and wormes . saint chrysostome writeth of him , that the apple of his eye fell out before he died . maxentius and licinius , the one emperour of italy , the other of the east , perceiving how the emperour constantine that raigned in the west , was had in great reputation , for maintaining the cause of the christians , began also to doe the like : but by and by their malice and hypocrisie discovered it selfe , when they undertook to trouble and afflict those whom before they seemed to favour . for which cause constantine taking arms against them , destroyed them both one after another ; for maxentius thinking to save himselfe upon a bridge on tyber , was deceived by the breaking of the bridge , and so drenched and drowned in the water . licinius was taken and put to death . and thus two tyrants ended their dayes , for persecuting the church of christ. in the tenth yeare of the persecution of dioclesian , galerius his chiefe minister and instrument in that practise , fell into a grievous sicknesse , having a sore risen in the neither part of his belly , which consumed his privy members , from whence swarmed great plenty of wormes engendred by the putrefaction . this disease could not be holpen by any chirurgery or physick : wherefore he confessed that it justly happened unto him for his monstrous cruelty towards the christians , and called in his proclamations which he had published against them . howbeit notwithstanding he died miserably , and as some write slew himselfe . chap. x. more examples of persecutors . saint bartholomew one of the twelve apostles , after hee had preached christ jesus unto the indians , and delivered them the gospell written by saint mathew , and had converted many unto the faith , albeit the miracles which he wrought were strange and supernatural ( for hee restored many diseased persons to their health , and clensed king polemius his daughter from an unclean spirit wherewith she was possessed ) yet in regard that he destroyed their idoll astaroth , and bewraied the subtilties of satan , he was by astyages , polemius younger brother , at the instigation of the idolatrous priests , first cruell beaten with clubs , after fleyed , and last of all beheaded . but within thirty dayes after , both the wicked king , and the sacrilegious priests , were poffessed with devills , and brought to a wretched and miserable death . aphraats that heavenly philosopher , going out of his cloyster towards the temple , to feed the flocke of christ with some wholesome food of sound doctrine ; and being perceived by the emperour valeus , and demanded whither he went ; he answered , to pray for him and his kingdome . yea , but said the emperour , it were more convenient for thee that professest thy selfe a monke , to remaine at home in contemplation , than to stray abroad : true answered this holy man , if christs sheep enjoyed peace ; but as it becommeth an honest matron to sit still within doors ; nevertheles if her house were on fire , and the flame invi●oned her , should she not stirre to helpe to quench it ? and should i lye still , and see my countrey set on fire by the persecution ? whereat the emperour being netled , threatned him with death ; and one of his chamberlaines taunting him for his boldnesse , used him most currishly . but presently as he went to the baths , to make them ready for the emperour , the hand of god stroke him with an apoplexy , that he fell downe dead into the waters . under the empire of iulian the apostate , all they that either conspired or practised the death of cyrillus a deacon of heliopolis , scituate neer to libanus , came to a miserable end : for after that constantine was deceased , by whose authority the holy martyr had broken downe many of their images and idoils , the abhominable idolaters did not onely murther him , but also devoured his liver with bread , as if it had been the sweetest morsell of meat in the world . but the all-seeing eye of god saw their villany , and his revengefull rod bruised them in peeces : for their teeth wherewith they chewed that unnaturall food , fell all out of their heads ; and their tongues wherewith they tasted it , rotted and consumed to nothing ; and lastly , their eyes which beheld it , failed them , and they became blinde . and thus were they all served , not one excepted , bearing justly the markes of gods wrath for so inhumane and unnaturall a deed . at tyre a city of phoenicia , under the raigne of dioclesian , many christians that stoutly professed and maintained the faith and religion of christ jesus , were after many tortures and destructions , exposed to wilde beasts to be devoured , as beares , libards , wilde boares , and buls : the savage basts , though made fierce and furious by fires and swords , yet ( i know not by what secret instinct . ) resused once to touch them , or to come neere them , but turned their teeth upon the infidels that were without , and came to set them on upon the saints , and tore many of them in pieces in their steads . howbeit , although they escaped the jawes of wilde beasts , yet they escaped not the swords of them that were more savage than any beasts : and though the bowels of beares refused to entombe them , yet were they intombed in the flouds , and crowned with the crowne of sacred martyrdome . processus and martianus , keeper of the prison wherein the apostles peter and paul were inclosed at rome , seeing the miracles which were wrought by their hands , believed in christ , and together with seven and forty other prisoners were baptized . which when paulinus the judge perceived , hee injoyned them to lay aside their conscience , and offer sacrifice to idols . but they , readier to obey god than man , could neither by threats nor violence bee brought to it ; but chose rather to bee beaten with clubs or consumed with fire , or scourged with scorpions , as they were , than to yeeld to deny their maker , by doing worship to devilish and monstrous idols . but that judge the procurer of their martyrdomes , shortly after became himselfe an object of gods wrath ; when his eye-sight failed him , and an evill spirit so possessed and tormented him , that in the extremity of terrours and griefe , he breathed out ere long his last and miserable breath . nicephorus reporteth , how the emperour trajan having caused five holy virgins to be burned , for standing in the profession of the truth , commanded certaine vessells to be made of their ashes mingled with brasse , and dedicated them to the service of a publique bath ; but the bath that before time instilled a wholesome and healthfull vapour into mens bodies , now became pernitious and fatall unto them : for all that washed themselves therein , felt presently such a giddinesse in their braines , and such a dimnesse of sight , that they fell downe dead forthwith : the cause of which mischiefe being perceived by trajan , he melted againe the virgin-moulded vessells , and erected five statues to the honour of them ; so choaking as it were one superstition with another , to his owne eternall infamy and disgrace . agapitus , a youngman of fifteene yeares of age , being apprehended by the inhabitants of preneste , and grievously tormented , for refusing to offer sacrifice to their idols ; and when all would not serve to shake the foundation of his faith ( which was builded upon a rocke ) hee was condemned and executed to death : for , being first scourged with whips , then hanged up by the feet ; after having hot scalding water poured upon him , at last hee was cast unto wilde beasts . with all which torments being not terrified , nor yet dispatched , finally had his head cut off . but behold , the judge called antiochus , that pronounced the sentence , fell downe from his throne before the face of the world , even whilst the young man was in the mid'st of his torments ; and by his example made knowne to all men , how odious such cruell persecutors are in the sight of him that judgeth the earth , and controlleth the mightie princes and potentates of the same . in the empire of iulian the apostate the lord sene such horrible earthquakes upon the world , that what for the fall of houses , and raptures of fields , neither citie nor countrey was safe to abide in : besides , such an extreame drouth dryed up the moisture of the earth , that victualls were very geason and deare . these plagues theodoret avoucheth to have fallen upon the world for the impietie of iulian , and the miserable persecution of christians . the emperour gallus had good successe in his affaires whil'st he abstained from shedding the bloud of the christians ; but as soone as hee gave himselfe over unto that villany , his prosperitie , kingdome , and life diminished and decreased at once : for within two yeares he and his sonne v●lusianus , in the warre against aemylian , were both slaine , through the defection of his souldiers , who in the point of necessitie forsooke him . beside , the lord in his time sent upon the provinces of rome a generall and contagious pestilence , which lasted whole ten yeares without intermission , to make satisfaction for the much innocens blood which was spilled amongst them . arnolphus the fourescor ▪ th emperour , raged like a tyrant against all men , but especially against those that professed the religion and name of christ jesus : for which cause the lord stirred up a woman the wife of guid● , to minister unto him the dregs of his wrath in a poysoned cup , by means whereof such a rottennesse possessed all his members , that lice and wormes issuing out continually , he dyed most miserably in or●nge , a city of bavary , the twelfth yeare of his raigne . bajazet the turke , to what a miserable and ludibrious end came he , for his outragious hatred against all christendome , but especially against constantinople , which he had brought to so low an ebbe , that they could scarce have resisted him any longer , had not tamberlaine the tartarian revoked him from the siege , and bidden him leave to assayle others , and looke unto his owne ? and indeed he welcommed him so kindly , that he soone tooke him prisoner , and binding him with chaines of gold , carried him up and downe in a cage for a spectacle , using his backe for a foot-stoole to get upon his horse . and thus god plagueth one tyrant by another , and all for the comfort of his chosen . gensericus king of the vandales exercised cruell tyranny against the professors of the truth . so did honoricus the second also : but both of them reaped their just deserts : for gensericus dyed , being possessed with a spirit ; and honoricus being so rotten and putrified , that one member dropped off after another . some say , that he gnawned off his owne flesh with his teeth . authar is the twelfth king of lombardy forbad children to be baptised or instructed in the christian faith : seeking by that means to abolish and pluck downe the kingdome of christ ; but he raigned not long , for ere six yeares were compleat , he dyed with poyson at pavia : and so he that thought to undermine christ jesus , was undermined himselfe most deservedly , in the yeare of our lord . when arcadius the emperonr , through the perswasion of certain envious fellowes , and his wife eudoxia , had banished iohn chrysostome bishop of constantinople into bosphorus ; the next night there arose such a terrible earth-quake , that the empresse and the whole citie was sore affrighted therewith ; so that the next morrow messengers after messengers were sent without ceasing , till they had brought him backe againe out of exile , and his accusers were all punished for their wrongfull accusation . thus it pleased god to testifie the innocency of his servant , by terrifying his enemies . smaragdus an exarch of italy was transported by a devill , for tyrannizing over christians in the first yeare of the empire of mauritius . ma●●u●ha a sarasen , being equall to pharoah in persecuting the church of god , god made him equall to him also in the manner of his destruction : for as hee returned from the spoyle of the monastery of ca●●ime and mossana , and the daughter of many christians , the lord caused the sea to swallow up his whole army , even an hundred ships , so that few or none escaped . another time , even the yeare , they were miraculously consumed with famine , sword , pestilence , water , and captivitie , and all for their infestuous rancour and tyranny towards christians : for whom the famine spared , the sword devonred ; whom both these touched not ; the pestilence ate up ; and they that escaped all three , yet perished in the waters ; and ten ships that escaped the waters , were taken by the romans and the syrians : surely an egregious signe of gods heavie wrath and displeasure . to conclude , there was never any that set themselves against the church of god , but god set himselfe against them by some notable judgement : so that some were murthered by their subjects , as bluso king of the vandales ; others by their enmies , as vdo prince of sclavonia ; others by their wives , as cruco another sclavonian prince ; others discomfited in warre , as abbas the king of hungaria : some destroyed by their owne horses , as lucius the emperour , who first cast his owne daughter , because she was a christian , amongst the same horses . and generally few persecutors escaped without some evident and markable destruction . chap. xi . of the iewes that persecuted christ. by how much the offence of the iews was more hainous , not onely in despising and rejecting the lord of glory , whom god had sent amongst them for their salvation , but also in being so wicked as to put him to death ; by so much the more hath god bestowed his fearfull indignation upon them : as at many other times , so especially by that great calamity and desolation which they abid at their last destruction , begun by vespasian , and perfected by titus ; which was so great and lamentable , as the like was never heard of untill this day : for if the sacking and overthrow of ierusalem , then when ieremy the prophet made his booke of lamentations over it , was reputed more grievous than the subversion of sodome , which perished suddainly , how much more then is this last destruction without all comparison , by reason of those horrible and strange miseries , which were there both suddainly & in continuance of time committed ? neither truly is there any history which containeth a description of so many miseries as this doth : as it may appeare by iosephus record of it . for after that they had been afflicted in divers countries , and tossed up and downe by the deputies a long while , there were slaine at caesarea in one day twenty thousand : at alexandria another time fifty thousand : at zabulon and joppe eight thousand and foure hundred , besides the burning of the two towns : at damascus ten thousand that had their throats cut . as for jerusalem , when it had a long time endured the brunt of the warre both within and without , it was pinched with so sore a famine , that the dung of oxen served some for meat : others fed upon the leather of old shooes and buckles ; and divers women were driven to the extiemity to boyle and eat their owne children : many thinking to save their lives by flying to the enemy , were taken and slit in pieces , in hope to finde gold and silver in their guts ; in one night two thousand were thus piteously dealt withall ; and at the last the whole city was by force taken , and the holy temple conslumed by fire . and this in generall was the miserable issue of that lamentable warre : during which , fourscore and seventeen thousand iewes were taken prisoners , and eleven hundred thousand slaine ; for within the city were inclosed from the beginning to the ending , all those that were assembled together from all quarters of the earth , to keep the passeover , as their custome was . as touching the prisouers , some were carried to rome in triumph ; others were here and there massacred at their conquerors wils ; somes lot it was to be torn in pieces and devoured of wild-beasts ; others were constrained to march in troops against their fellowes , and kill one another as if they had been enemies . all which evils came upon them for the despight and fury which they used towards the sonne of god and our saviour ; and that was the cause why he , foreseeing this desolation , wept over jerusalem , and said , that it should be besieged on every side , and rased to the ground , and that not one stone should be left upon another , because it knew not the time of her visitation . likewise said he to the woman that bewailed him as he was led to the crosse , that they should not weep for him , but for themselves and their children , because of the dayes of sorrow which were to come , wherein the barren and those that had no children , and the dugs that never suckled should bee counted happy . so horrible and pitifull was the destruction of this people , that god would not suffer any of his owne children to bee wrapped in their miseries , nor to perish with this perverse and unbelieving nation : for ( as eusebius reporteth ) they were a little before the arrivall of these mischiefes , advertised from heaven by the speciall providence of god , to forsake the city , and retire into some far country where none of these evils might come neer them . the reliques of this wretched people that remained after this mighty tempest of gods wrath , were dispersed and scattered throughout all nations under heaven , beeing subject to them with whom they sojourned , without king , prince , judge , or magistrate to lead and guide them , or to redresse their wrongs , but were altogether at the discretion and commandement of the lords of those countries wherein they made their abode ; so that their condition and kind of life is at this day so vile and contemptible ( as experience sheweth ) that no nation in the world is halfe so miserable , which is a manifest badge of gods vengeance yet abiding upon them . and yet for all this , these dispersed reliques ceased not to vomit out the foame of their malice against christ , it being so deep rooted an evill , and so inveterate , that time nor reason could revoke them from it . and no marvell , seeing that god useth to punish the greatest sinnes with other sinnes , as with the greatest punishment : so they having shut their eyes to the light when it shined among them , are now given over to a reprobate and hardened sence ; otherwise it were not possible they should remain so obstinate . and albeit ( god be thanked ) we have many converts of them , yet i dare say for the most part , they remain in malitious blindnesse , barking against , and despighting both our saviour himselfe , and all that professe his name , although their punishments have been still according to their deserts : as by these examples following shall appeare . the jewes of inmester , a towne lying betwixt calchis and antioch , being upon a time celebrating their accustomed playes and feasts , in the midst of their jollity , as their use is , they contumeliously reviled not only christians , but even christ himselfe : for they got a christian childe , and hung him upon a crosse , and after many mocks and taunts , making themselves merry at him , they whipt him to death . what greater villany could there be than this ? or wherein could these devils incarnate shew forth their malice more apparently than thus ? not content once to have crucified christ the saviour of the world , but by imitation to performe it againe ; and as it were to make knowne , that if it were undone , they would doe it : so also handled they a boy called simeon , of two years and an halfe old , in the yeare of our lord . and an another in fretulium five years after that . but above all , they massacred a poore carpenters son in hungary in hatred of christ , whom they falsly supposed to bee a carpenters son : for they cut in two all his veines , and suckt out his blóud with quills . and being apprehended and tortured , they confessed that they had done the like at thirna foure yeares before , and that they could not be without christiàn bloud , for therewithall they anointed their priests . but at all these times they suffered just punishment ; for being still taken , they were either hanged , burned , murthered , or put to some other cruell death , at the discretion of ●he magistrates . moreover , they would at divers times buy the host of some popish priest , and thrust it through with their knives , and use it most despightfully . this did one bleazarus in the yeare of our lord , the of october , but was burnt for his labour : and eight and thirty at another time for the same villanie , by the marquesse ioachinus : for the caitifes would suffer themselves to be baptised for none other end , but more securely to exercise their villanies . another jew is recorded in the yeare of our lord to have stoln the picture of christ out of a church , & to have thrust it through many times with his sword , whereout , when bloud miraculously issued , hee amazed , would have burned it , but being taken in the manner , the christians stoned him to death . the truth of which story , though i will not stand to avow , yet i doubt not but it might be true , considering that either the devill might by his cunning so foster and confirme their superstition , or rather that seeing christ is the subject of their religion as well as of ours , though after a corrupt and sacrilegious forme , and that the jew did not so much aime at their religion , as at christ the subject of it , the lord might shew a miracle , not to establish their errour , but to confound the jews impiety , especially in those young yeares of the church . in our english chronicles are recorded many histories of the malitious practises of the jews against christians , in hatred of christ jesus our saviour , whom they in contempt call our crucified god ; and especially this devillish practise was most frequent amongst them here in england , as in germany , france , and other places where they were suffered to inhabite ; namely every year to steale some christian man● childe from the parents , and on good friday to crucifie him in despight of christ and christian religion . thus they served a childe at lincolne named hugo , of nine years of age , in the yeare , in the reigne of henry the third , and another at norwich about the same time ; having first circumcised him and detained him a whole yeare in custody . in which two facts they were apprehended ; and at lincolne thirty two of them put to death , and at norwich twenty , but this was not all the punishment that they endured : as they proceeded and increased in their malice against christ and his religion , so he proceeded in vengeance and indignation against them : first therefore at the coronation of richard the first , whereas some of them presumed to enter into the court-gate contrary to the kings expresse commandement , a great tumult arising thereupon , a number of them were slaine , and their houses fired in the city of london , by the raging multitude and from thence the example spred into all other countries of the land : for they following the example of the londoners , havocked , spoyled , killed , and fired as many jewes as they could come by ; untill by the kings writs unto the sheriffe of every county the tumult was appeased , and some few of the principall authors and stirrers of this outrage punished . and it is to bee noted , that this yeare the iewes held for their iubilie , but it turned to them a yeare of confusion . neither were they thus massacred onely by the christians , but they became butchers of themselves also : for in the city of yorke , when as they had obtained the occupying of a certaine castle for their preservation , and afterward were not willing to restore it to the christians againe , and being ready to bee vanquished , and offering much money for their lives , when as that would not be accepted , by the counsell of an old jew among them , every one with a sharpe rasor cut anothers throat , whereby a thousand and five hundred of them were at that present destroyed . at north-hampton a number of them were burnt , for enterprizing to fire the city with wilde-fire , which they had prepared for that purposes besides many grievous impositions and taxes which were laid upon them . at last by king edward the first they were utterly banished this realme of england , in the yeare : for which deed the commons gave unto the king a fifteen . and about the same time also they were banished out of france for the like practices ; and still the wrath of god ceaseth not to punish them in all places wheresoever they inhabit . but that their impiety may bee yet more discovered , i will here set downe the confession of one of their own nation , a jew of ratisbone converted to the faith , one very skilfull in the hebrew tongue . this man being asked many questions about their superstition and ceremonies , answered very fitly : and being demanded , why they thirsted so after christian mens bloud ? he said it was a mystery onely knowne to the rabbines and highest persons ; but that this was their custome he knew , when any of them was ready to dye , a rabbine anointed him with this bloud , using these or such like words : if hee that was promised in the law and prophets hath truly appeared , and if this iesus crucified bee the very messias , then let the bloud of this innocent man that diedin his faith , cleanse thee from thy sins , and help thee to eternall life . nay epiphanius affirmeth , that the jews of tyberias did more confidently affirme it than thus : for they would whisper into a dying mans eare , beleeve in iesus of nazareth whom our princes crucified , for he shall come to judge thee in the latter day : all which declareth how impious they are to goe against their owne conscience , and upon how fickle ground all their religion standeth . chap. xii . of those that in our age have persecuted the gospell in the person of the faithfull . as the religion of christ hath beene hitherto cruelly crossed and besieged by the mightiest captaines of this world ( as hath been partly declared ) so it hath not been any better entertained by the potentates of this age , that ceased not to disturbe the quiet , and pursue to death the lives of gods children for their professions sake and to bring them utterly to ruine : to addresse all the engines and subtilties of their malicious and wicked counsels , without leaving any one device unthought of that their wit could imagine , or their power afford ; they joyned craft with force , and vile treason with horrible cruelty , thereby to suppresse the truth , and quench that faire and cleere light , which god after long time of blindnesse and ignorance , had caused of his infinite mercy to shine upon us . there fires were kindled every where with the bones of martyrs ; whilest for the space of forty yeares or thereabouts they never ceased to burne those that were followers of that way . now when they saw that all their butcheries and burnings were not able to consume this holy seed , but that the more they went about to choake it , the more it grew up and increased , they tooke another course , and raised up troubles and seditions in all quarters , as if by that means they should attaine the end of their purpose . hell vomited up all her furies of warre , the whole earth was in a tumult , young and old with tooth and naile were imployed to root out the church of christ , but god stretching forth his arme against all their practises , shewed himselfe not only a conqueror , but also a most sharpe revenger of all his adversaries . this is most apparent in that which happened to thomas arondel an english man , archbishop of canterbury , an enemy and persecutor of the truth of christ : who having put to death divers holy and upright men , thinking that all he did was gain , was rooted out at last himselfe , by a most strange and horrible death ; for he that sought to stop the mouth of god in his ministers ; and to hinder the passage of the gospell , had his owne tongue so swolne , that it stopped his owne mouth , that before his death hee could neither swallow nor speake , and so through famine died in great despaire . foelix farle of wartemberg , one of the captaines of the emperour charles the fifth , being at supper at ausburg with many of his companions , where threats were blowne out on every side against the faithful , swore before them all , that before he died he would ●ide up to his spurs in the bloud of the lutherans . but it hapned in the same night , that the hand of god so stroke him , that he was strangled and choaked with his own bloud : and so he rode not , but bathed himselfe , not up to the spurs , but up to the throat , not in the bloud of lutherans , but in his owne bloud , before he died . in the raign of francis de valois of late memory , the first king of france of that name , those men that shewed themselves frowardest , sharpest , and most cruell in burning and murthering the holy martyrs , were also forwardest examples of the vengeance of god prepared for all such as they are . for proofe whereof , the miserable end of iohn roma a monke of the order of the white friers , may serve ; who although in regard of his hood and habit ought not to be placed in the number of men of note , yet by reason of the notable example of gods vengeance upon him , wee may rightly place him in this ranke . this man therefore , at that time when the christians of cabrier and merindol began to suffer persecution , having obtained a commission from the bishop of provence and the embassadour avignion , to make inquisition after and seise upon the bodies of all them that were called lutherans ; ceased not to afflict them with the cruellest torments he could devise : amongst many of his tortures this was one , to cause their boots to be filled with boiling grease , and then fastning them overthwartwise over a bench , their legs hanging over a gentle fire , to seeth them to death . the french king advertised of this cruelty , sent out his letters patents from the parliament of provence , charging , that the said iohn de roma should be apprehended , imprisoned , and by processe of law condemned . which news when the caitife heard , he fled backe as fast as he could trot to avignion , there purposing to recreate and delight himselfe with the excrements of his oppression and robbery which hee had wrung out of the purses of poor people : but see how contrary to his hope it fell out ; for first he was robbed of his evill gotten goods by his owne servants ; and presently upon the same hee fell sicke of so horrible and strange a disease , that no salve or medicine could be found to asswage his paine ; and beside it was withall so loathsome , that a man could not endure his company for the stinke and corruption which issued from him . for which cause the white fryers ( his cloysterers ) conveyed him out of their covent into the hospitall ; where increasing in ulcers and vermine , and being become now odious , not onely to others , but to himselfe also , hee would often cry , either to be delivered from his noysomnesse , or to bee slaine , being desirous , but not able to performe the deed upon himselfe . and thus in horrible torments and most fearfull despaire he most miserably died . now being dead , there was none found that would give sepulture to his rotten carkasse , had not a monke of the same order dragged the carrion into a ditch , which he provided for the purpose . the lord of revest , who a while supplied the place of the chiefe president in the parliament of provence , by whose meanes many of the faithfull were put to death , after hee was put beside his office , and returned home unto his owne house , was attached with so grievous a sicknesse , and such furious and mad fits withall , that his wise and neerest allyance not daring to come near him , he like a frantick bedlam , enraged and solitarily ended his life . a counsellor of the same court called bellemont , was so hot and zealous in proceeding against the poor prisoners for the word of gods sake , that to the end to pack them soon to the fire , he usually departed not from the judgement hall from morning to evening , but caused his meat and drinke to bee brought for his meales , returning not home but onely at night to take his rest . but whilest hee thus strongly and endeavourously imployed himselfe about these affaires , there began a little sore to rise upon his foot , which at the first being no bigger , than if a waspe had stung the place , grew quickly so red and full of paine , and so increased the first day by ranckling over all his foot , and inflaming the same , that by the judgement of physicians and chirurgions , through the contagious fire that spread it selfe over his whole body , it seemed incurable , except by cutting off his foot , the other members of the body might be preserved : which hee in no case willing to yield unto , for all the medicines that were applied unto it , sound the second day his whole leg infected , and the third his whole thigh , and the fourth day his whole body , insomuch that he died the sameday , his deadbody being all partched as if it had been rosted by a fire . and thus he that was so hot in burning poore christians , was himselfe by a secret flame of gods wrath , as by slow and soft fire , burned and consumed to death . lewes du vaine , brother in law to meni●r the president of the said parliament of provence , with the brother and son of peter ●urand , chiefe butcher of the city ajax , the evening before the horrible cruelty was executed at merindoll , fell at debate amongst themselves , and the morrow , as instruments of gods judgements , slew one another . the judge of the city aix ( one of that wretched crew ) drowned himselfe in his returne , as he passed over the river durance . as for the chiefe judge that was principall in that murtherous action , touching the condemnation of those poore soules of merindoll and cabrieres , he likewise suddainly died before he saw the execution of that decree which himselfe had set downe . iohn mesnier lord of oppede , another chiefe officer of the aforesaid parliament , that got the leading of the murthering army against the poore christians aforesaid , committing such excesse of cruelty , that the most barbarous heathen in the world would have yearned to doe . for which cause hee was also summoned to appeare personally at the parliament of paris , there to answer those extortions , robberies , and oppressions , which were layd to his charge ; and being convinced and found guilty theieof , was neverthelesse released and set at liberty ; and that which is more , restored to his former estate . howbeit , though hee escaped the hands of men , yet was hee overtaken by the hand of god , who knew well enough the way how to entrap and abate his proud intents : for even then when hee was in the height of worldly prosperity , and busier than ever , in persecuting christians , even then was hee pulled downe by a flux of bloud , which provoking his privy parts , engendred such a carnositie and thicknesse of flesh therein , and withall a restraint of urine , that with horrible outeries and raving speeches hee died ; feeling a burning fire broyling his entrailes from his navill upwards , and an extreme infection putrifying his lower parts , and beginning to feele in this life , both in body and soule , the rigour of eternall fire , prepared for the devill and his angels . iohn martin trombant of briqueras in piemont , vaunting himselfe every foot in the hinderance of the gospell , cut off a ministers nose of angrogne in his bravery ; but immediately after was himselfe assayled by a mad woolse , that gnawed off his nose as hee had done the ministers , and caused him like a mad man to end his life : which strange judgement was notoriously knowne to all the countrey thereabout ; and beside , it was never heard that this woolfe had ever harmed any man before . caspard of renialme , one of the magistrates of the city of anvers , that adjudged to death certaine poore faithfull soules , received in the same place , ere hee removed , a terrible sentence of gods judgement against himselfe ; for he fell desperate immediately , and was faine to be led into his house halfe beside himselfe , where crying that he had condemned the innocent bloud , he forthwith died . chap. xiii . other examples of the same subject . about the same time there happened a very strange judgement upon an ancient lawyer of bourges , one iohn cranequin , a man of ripe wit naturall , and a great practitioner in his profession , but very ignorant in the law of god , and all good literature , and so enviously bent against all those that knew more than himselfe , and that abstained from the filthy pollutions of popery , that he served instead of a promotor , to inform ory the inquisitor for them ; but for his labour , the arme of god stroke him with a marvellous strange phrensie , that whatsoever his eyes beheld , seemed in his judgement to be crawling serpents : in such sort , that after he had in vaine experienced all kinde of medicines , yea and used the help of wicked sorcery & conjuration , yet at length his senses were quite benummed , and deprived him , and in that wretched and miserable estate he ended his life . iohn morin , a mighty enemy to the professors of gods truth , one that laboured continually at paris in the apprehending and accusing the faithfull , insomuch that he sent daily multitudes that appealed from him to the high court of the palace ; died himselfe in most grievous and horrible torment . the chancellour of prat , he that in the parliaments of france put up the first bill against the faithfull , and gave out the first commissions to put them to death , dyed swearing and blaspheming the name of god , his stomacke being most strangely gnawne in pieces , and consumed with wormes . the chancellour oliver being restored to his former estate , having first ( against his conscience ) renounced his religion ; so also now ( the same conscience of his , checking and reclaming ) he spared not to shed much innocent bloud , by condemning them to death . but such a fearefull judgement was denounced against him ( by the very mouths of the guiltlesse condemned soules ) that stroke him into such a feare and terrour , that presently he fell sick , surprised with so extreme a melancholy , that sobbing forth sighes without intermission , and murmurings against god , he so afflicted his halfe-dead body , like a man robbed and dispossest of reason , that with his vehement fits hee would so shake the bed , as if a young man in the prime of his yeares with all his strength had assayed to doe it . and when a certaine cardinall came to visit him in this extremity , he could not abide his sight , his pains increasing thereby , but cried out as soone as he perceived him departed , that it was the cardinall that brought them all to damnation . when he had been thus a long time tormented , at last in extreme angish and feare he died . sir thomas more l. chancellour of england , a sworne enemy to the gospell , and a profest persecutor by fire and sword , of all the faithfull , as if thereby he would grow famous and get renowne , caused to be erected a sumptuous sepulchre , and thereby ( to eternize the memory of his prophane cruelty ) to be engraven the commendation of his worthy deeds : amongst which the principall was , that hee had persecuted with all his might the lutherans ; that is , the faithfull : but it fell out contrary to his hope ; for being accused , convicted , and condemned of high treason ; his head was taken from him , and his body found no other sepulchre to lie in but the gibbet . cardinall cr●s●entius , the popes embassadour to the councel of trent , in the yeare of our lord , being very busie in writing to his master the pope , and having laboured all one night about his letters ; behold as he raised himselfe in his chaire , to stir up his wit and memory , over-dulled with watching ; a huge blacke dog with great flaming eyes , and long eares dangling to the ground , appeared unto him : which comming into his chamber , and making right towards him , even under the table where hee sate , vanished out of his sight : whereat he amazed , and a while sencelesse , recovering himselfe , called for a candle , and when he saw the dog could not be found , he fell presently sicke with a strong conceit , which never left him till his death ; ever crying , that they would drive away the black dog which seemed to climbe up on his bed : and in that humour he died . albertus pightus , a great enemy of the truth also ( insomuch that paulus iovius calleth him the lutherans scourge ) being at boloigne at the coronation of the emperor upon a scaffold , to behold the pompe and glory of the solemnization , the scaffold bursting with the weight of the multitude , he tumbled headlong amongst the guard that stood below , upon the points of their halbards , piercing his body cleane through , the rest of his company escaping without any great hurt : for though the number of them which fell with the scaffold was great , yet very few found themselves hurt therby , save onely this honourable pighius , that found his deaths wound , and lost his hearts bloud , as hath been shewed . poncher , archbishop of tours , pursuing the execution of the burning chamber , was himselfe surprised with a fire from god , which beginning at his heele , could never be quenched , till member after member being cut off , he died miserably . an augustine frier named lambert , doctor and prior in the city of liege , one of the troop of cruell inquisitors for religion , whilest he was preaching one day with an open mouth against the faithfull , was cut short of a sudden in the midst of his sermon , being bereaved of sense and speech , insomuch that he was faine to be carried out of the pulpit to his cloister in a chaire , and a few dayes after was drowned in a ditch . in the yeare of our lord , there was one george hala a saxon , minister of the word and sacraments , and a stout professor of the reformed religion , who being for that cause sent for to appeare before the archbishop of mentz at aschaffenburge , was handled on this fashion : they took away his owne horse , and set him upon the archbishops fooles horse , and so sent them back homewards , conducted by one appointed for the purpose : who not suffering him to ride the common and beaten way , but leading him a new course through uncoth paths , brought him into an ambush of theeves placed there by the bishops appointment , who set upon him and murthered him at once : but it is notoriously knowne , that not one of that wicked rabble came to a good end , but were consumed one after another . in a city of scotland called fanum ianius , the chiefe mart towne of that countrey , soure of the chiefest citizens were accused by a monke before the cardinall , for interrupting him in a sermon , and by him condemned to be hanged like heretickes , when no other crime could bee laid to their charge , save that they desired the monke to tie himselfe to his text , and not to rove up and down as he did , without any certain scope or application of matter . now as they went to execution , their wives fell downe at the cardinals feet , beseeching and intreating pardon for their husbands lives : which he was so farre from granting , that hee accused them also of heresie ; and especially one of them ( whose name was helene ) for hee caused her young infant to be pulled out of her armes , and her to be put to death with her husband , for speaking certaine words against the virgin mary , which by no testimonies could be proved against her . which doome the godly woman taking cheerfully , and desiring to hang by her husbands side , they would not doe him the least favour , but drowned her in a river running by , that it might be truly said , that no jot of mercy or compassion remained in them . but ere long the cruell cardinall found as little favour at another butchers hands , that slewe him in his chamber , when hee dreamed of nothing lesse , and in his cardinalls robes hanged him over the wall to the view of men . and thus god revenged the death of those innocents , whose blouds never ceased crying for vengeance against their murtherer , untill he had justly punished him in the same kinde , and after the same fashion which hee had dealt with them . of this cardinall , called david beton , buchananus reporteth many strange acts of cruelty , both in the common-wealth of scotland , in matters of state , as also in the church , in questions of religion ▪ how he suborned a false testament in the dead kings name , whereby hee would have created himselfe chiefe governour of the whole kingdom , had not his knavery bin soon detected : and how he set many together by the eares of the chiefest sort , not caring which of them soonest perished , so that they perished ; glutting himselfe thus with bloud : but amongst all his cruelties , the least was not extended towards the professors of the gospell , whom hee endeavoured by all means possible , not to suppresse only , but even utterly to extinguish : many he put to death with fire , divers he forced to revolt with extreame torments , and many he punished with banishment : among whom was george buchanan , the reporter of this history ; who being taken and imprisoned , escaped through a window , whilest his keepers slept , out of this lions jaws . amongst the rest there was one george sephocard , a most learned and sincere preacher of the word of god , in whom his savage cruelty was most eminent , this man abiding at one iohn cockburns house , a man of no small reckoning & account , about miles from edenborough , was first sent for by the cardinall , & after being not delivered , he together with the vicegerent , beset all the passages that he might not escape ; so that cockburn was constrained to deliver him into their hands , upon the assurance of earl bothuel , who promised to protect him from all injuries : how be it notwithstanding the earles promise , and the countermand of the vicegerent , refused to meddle with that innocent man , yea and gave command , that no proceedings should be made against him ; yet the bloudy tyrant condemned him tobe put to death , & also caused the condemnation to be executed : and that which doth more aggravate his cruelty , he caused a place to be prepared for him and his company , hung with tapestry and silke , very sumptuously , that he might be a joyfull spectatour and eye-witnesse of his torments . but marke how the just vengeancee of god shewed it selfe even in that place : for , as it is in the former story , not long after , this vile butcher was murthered in his owne house , by the conspiracy of normanus leslius , son to the earle of rothusia , who early in a morning surprised his porters , and all his servants , in their sleepe , and murthered him in his bed that had murthered so many christians : and to stop the rage and fury of his friends , hung out his body for a spectacle unto them in the same place where a little before he had with such triumph beheld the tortures of that guiltlesse martyr : insomuch that almost all did not only acknowledge the just view of gods judgement herein , but also remembred the last words of that constant saint , who being ready to give up the ghost , urtered this speech in effect : he that sitteth and beholdeth us so proudly in that high place , shall within few dayes as reproachfully lye , as now arrogantly he sitteth . a story not much unlike in manner of punishment , happened in the raign of king henry the eighth , to one sir ralph ellerker , knight marshall in the towne of calice , when as adam damlip , otherwise called george bucker , a sincere preacher of the word of god , was condemned to be executed as a traytour in pretence , though indeed for nothing but defending the truth against the dregs of popery , would not suffer the innocent and godly man to declare either his faith , or the cause he dyed for : but said to the executioner , dispatch the knave , have done , not permitting him to speake a word in his owne defence to cleere himselfe from the treason that was objected , not proved against him ; but this cruell tyrant swore he would not away before he saw the trayterous heart out . now this said sir ralph in a skirmish or road betweene the french and us at bulloine , was amongst others slaine , whose only death sufficed not the enemies , but after that they had stripped him starke naked , they cut off his privy members , and pulled the heart out of his body , & so lefthim a terrible example to all bloudy and mercilesse men : for no cause was knowne why they should use him so rather than the rest ; but that it is written , faciens justitias dominus & judicia omnibus injuria pressis . thomas b●aver , one of the privy councellors of the king of scots , was a sore persecutor of the faithfull in that land : for which cause , lying on his death bead , he fell into despaire , and said , he was damned , and a cast-away ; and when the monkes came about him to comfort him , he cryed out upon them , saying , that their masses and other trash would do him no good , for he never beleeved them ; but all that he did was for love of lucre , and not of religion , not respecting or beleeving there was either a god or a devill , or a hell , or a heaven , and therefore he was damned , there was no remedy . and in this miserable case , without any signe of repentance , he dyed . but let us come to our homebred english stories , and consider the judgments of god upon the persecutors of christs gospell in our own countrey . and first to begin with one doctor whittington , under the raigne of king henry the seventh , who by vertue of his office , being chancellour to the bishop , had condemned most cruelly to death a certaine godly woman in a town called chipping sadberry for the profession of the truth , which the papists then called heresie . this woman being adjudged to death by the wretched chancellor , and the time come when she should be brought to the place of her martyrdome , a great concourse of people both out of towne and country was gathered to behold her end : amongst whom was also the foresaid doctor there present , to see the execution performed . the godly woman and manly martyr with great constancy gave over her life to the fire , and refused no paines or torments to keep her conscience cleere and unreproveable against the day of the lord. now the sacrifice being ended : as the people began to returne homeward , they were encountred by a mighty furious bull , which had escaped from a butcher that was about to kill him ( for at the same time as they were slaying this silly lamb at the townes end , a butcher was as busie within the towne in slaying of this bull. ) but belike not so skilfull in his art of killing of beasts , as the papists be in murthering christians , the bull broke loose , as i said , and ranne violently through the throng of the people , without hurting either man or childe , till he came to the place where the chancellour was , against whom , as pricked forward with some supernaturall instinct , hee ranne full butt , thrusting him at the first blow through the paunch , and after goaring him through and through , and so killed him immediately , trayling his guts with his hornes all the street over , to the great admiration and wonder of all that saw it . behold here a plaine demonstration of gods mighty power and judgement against a wretched persecutor of one of his poore flocke : wherein ( albeit the carnall sence of man doth often impute to blinde chance that which properly pertaineth to the only power and providence of god ) yet none can be so dull and ignorant , but must needs confesse a plaine miracle of gods almighty power , and a worke of his own finger . stephen gardiner also , was one of the grand butchers in this land , what a miserable end came hee unto ? even the same day that bishop ridley and master latimer were burned at oxford , he hearing newes thereof , rejoyced greatly , and being at dinner ate his meat merrily ; but ere he had eaten many bits , the sudden stroke of gods terrible hand fell upon him , in such sort , that immediately he was taken from the board , and brought to his bed , where he continued dayes in intolerable anguish , by reason he could not expell his urine ; so that his body being miserably inflamed within ( who had inflamed so many godly martyrs ) was brought to a wretched end , with his tongue all blacke and swolne , hanging out of his mouth most horribly : a spectacle worthy to be beholden of all such bloudy burning persecutors . bonner bishop of london , another arch butcher , though he lived long after this man , and dyed also in his bed ; yet was it so provided of god , that as he had been a persecutor of the light , and a child of darknesse , so his carkasse was tumbled into the earth in obscure darkenes at midnight , contrary to the order of all other christians : and as he had been a most cruell murtherer , so was he buried amongst theeves and murtherers ; a place by gods judgement rightly appointed for him . morgan bishop of s. davids sitting upon the condemnation of the blessed martyr bishop farrar , whose roome he unjustly usurped , was not long after stricken by gods hand after such a strange sort , that his meat would not go downe , but rise and picke up againe , sometime at his mouth , sometime blowne out of his nose , most horrible to behold , and so continued unto his death . where note moreover , that when master leyson ( being then sheriffe at bishop farrars burning ) had fetcht away the cattell of the said bishop , from his servants house into his owne custody , divers of them would never eate meat , but lay bellowing and roaring , and so dyed . adde unto this bishop morgan , iustice morgan a judge that sate upon the death of the lady iane : this iustice , not long after the execution of the said lady , fell mad , and being thus bereft of his wits , dyed , having ever in his mouth , lady iane , lady iane. bishop thornton suffragan of dover , another grand persecutor , comming upon a saturday from the chapter-house at canterbury , and there upon the sunday following looking upon his men playing at bowles , fell suddenly into a palsey , and dyed shortly after . and being exhorted to remember god in his extremity of sicknesse : so i do ( saith he ) and my lord cardinall too , &c. after him succeeded another suffragan , ordained by the foresaid cardinall , and equall to his predecessor in cruell persecuting of the church ; who injoying his place but a short time , fell downe a paire of staires in the cardinals chamber at greenwich , and broke his necke , and that presently ( let it be noted ) after he received the cardinals blessing . the like sudden death hapned to doctor dunning the bloudy and wretched chancellour of norwich , who after he had most rigorously condemned and murthered a number of simple and faithfull servants of god , was suddenly stricken with death even as he was sitting in his chaire . the like also fell upon berry , commissary of norfolke , another bloudy persecutor ; who foure dayes after queene maries death having made a great feast , whereat was present one of his concubines ; as he was comming home from the church , where he had ministred the sacrament of baptisme , fell downe suddenly to the ground with a heavy groane , and never stirred after , thus ending his miserable life without any shew of repentance . so doctor geffrey chancellor of salisbury , another of the same stampe , was suddenly stricken with the mighty hand of god in the midst of his buildings , where he was constrained to yeeld up his life , which had so little pitty of other mens lives before : and it is to be noted , that the day before he was thus stricken , he had appointed to call before him ninety poore christians , to examine them by inquisition , but the goodnesse of god and his tender providence prevented him . doctor foxford , chancellor to bishop stockesley , dyed also suddenly . so did iustice lelond the persecutor of one ieffery hurst . alexander the keeper of newgate , a cruell enemy to those that lay in that prison for religion , dyed very miserably , being so swollen , that he was more like a monster than a man , and so rotten within that no man could abide the smell of him . his sonne called iames , after hee had spent all his fathers substance riotously , fell downe suddenly in newgate market , and there wretchedly dyed . iohn peter sonne in law to the said alexander , and no lesse cruell to the poore christians , rotted away , and so dyed . cox an earnest protestant in king edwards dayes , and in queene maries time a papist , and a promoter , going well and in health to bed ( as it seems was dead before the morning . all these almost , with many more which i could recite , dyed suddenly , being most cruell and horrible persecutors of the flocke of christ. many there were , which though they escaped sudden death , yet did not avoid a most miserable and wretched end . in the number whereof i may place first alexander the keeper of newgate , together with his sonne in law iohn peter , of whom mention was made before : also master woodroofe the sheriffe of london , who used to rejoyce at the death of the poore saints of christ , and would not suffer master rogers , going to his martyrdome , to speake with his children : this man lay seven or eight yeares bed-rid , having one halfe of his body all benummed , and so continued till his dying day . also one burton the bayliffe of crowland in lincolneshire , who having been a protestant in outward shew in king edwards dayes , as soone as queene mary was quietly seated in the kingdome , became very earnest in setting up the masse againe , and constrained the curate by threats to leave the english service , and say masse . this blinde bailiffe not long after , as he was riding with one of his neighbours , a crow flying over his head , let her excrements fall upon his face , the poysoned stinke and savour whereof so annoyed his stomacke , that he never lest vomiting untill he came home , and there after certaine dayes , with extreame paine of vomiting , crying and cursing the crow , desperately he dyed without any token of repentance . also one robert baldwine , who being stricken with lightning , at the taking of william seaman , pined away and dyed . robert blomfield also , bailiffe to sir iohn ierningham , after he had prosecuted one master browne , pined away both in his goods and body , by a consumption of both . william swallow the cruell tormentor of george egles , was shortly after plagued of god , that all the haire of his head , and nailes of his fingers and toes went off ; his eyes were well neere closed up , that he could scant see ; his wife was also stricken with the falling sicknesse , with the which malady she was never infected before . lastly ( to omit many others ) one twiford is not to be forgotten ; who in king henries dayes was a busie doer in setting up stakes for the burning of poore martyrs : and seeing the stakes consume so fast , provided a big tree , cutting off the top , and set it up in smithfield , saying , i will have a stake that shall hold . but behold gods hand ; before ever that tree was consumed , the state of religion turned , and he fell into an horrible disease , rotting alive above the ground before he dyed . besides these , many there were that hanged themselves . as for example , one clarke an open enemy to the gospell in king edwards dayes , hanged himselfe in the tower. so did pavier the towne clarke of london , another bitter enemy to the gospell . so did the sonne of one levar a husbandman , that mocked and scorned at the holy martyr master latimer , being dead ; and that at the same houre , as neere as could be gathered , whilst his father was railing upon the dead martyr . so did henry smith a lawyer , who having been a protestant , became a papist . others drowned themselves ; as namely richard long at calice , in king henry the eights dayes . iohn plankney a fellow of new colledge in oxford , in the yeare of our lord . and one lanington a fellow of the same colledge , in a well at padua , or as some thinke , at rome . others were stricken with madnesse : in which ranke place first justice morgan , of whom wee made mention a little before : then , a sheriffes servant that railed upon iames abbes a godly martyr , as he was going to be burned ; saying , that hee was an heretique and a mad man ; but as soone as the fire was put to the martyr ( such was the fearefull stroke of gods justice upon him ) he was there presently in the sight of all the people stricken with a frenzy , crying out aloud , that iames abbes was saved , but he was damned ; and so continued till his dying day . so likewise one william a student in the inner temple , in the midst of his railing against the gospell of christ and the professors thereof , fell starke mad . many other examples of the like kind i could here adde , but he that desireth to know and read more thereof , let him have recourse unto the latter end of the acts and monuments of the english church , where he shall find a whole catalogue of such like examples . the overthrow of many mighty ones in our age , serve for a looking glasse to represent the high exploits of the wonderfull judgements which the king of kings hath sent upon those that have in any place or countrey whatsoever , resisted and strove against the truth . whereof some after great victories , which by their singular dexterity and worldly wisedome in the mannaging of their affaires , have atchieved , by a perverse and overthwart end , contrary to their former prosperity , have darkned and obscured the renowne and glory of all their brave deeds , their good report dying with their bodyes , and their credit impaired and buried with them in their graves . others in like manner having addressed all their forces , and laid their battery , and placed all their pieces and canons against the wals of sion , and thinking to blow it up and consume it to ashes , have made many breaches into the sides thereof , yea they have so bent all their strength against it , and afflicted it with such outragious cruelty , and unmercifull effusion of bloud , that it is pitifull and lamentable to remember : howbeit after all their policies and practises , their courage hath been at length abated , and themselves raked one after another out of this world , with manifest markes of the just vengeance of god upon them . for though it may seem for a time that god slepeth and regardeth not the wrongs and oppressions of his servants , yet he never faileth to carry a watchfull eye upon them , and in his fittest time to revenge himselfe upon their enemies . chap. xiv . a hymne of the persecution of gods church , and the deliverance of the same . along the verdant fields all richly dy'd . with natures paintments , and with flora's pride : whose goodly bounds are lively chryst all streames begirt with bow'rs to keep backe phoebus beames ; even when the quenchlesse torch , the worlds great eye , advanc'● his rayes orethwartly from the skie , and by his power of heavenly influence reviv'd the seeds of springs decay'd essence : then many flockes unite in peace and love , not seeking ought but naturall behove , past quietly uncharg'a with other care , save of their feed within that pasture faire . these flocks a sheepheard had ( of power and skill ) to fold and feed , and save them from all ill : by whose advice they liv'd ; whose wholsome voice they heard and fear'd with love , and did rejoyce therein with melody of song and praise , and dance , to magnifie his name alwaies . he is their guide , they are his flocke and fold , nor will they be by any else controld . well knowing , that whom he takes care to feed , he will preserve and save in time of need ; thus liv'd this holy flocke at hearts content , till cruell beasts all set on ravishment , broke off their peace , and ran upon with rage , themselves , their young , and all their heritage ; slitting their throats , devoured lambs and all , and dissipating them that seap't their thrall . then did the jolly feast to fast transforme , ( so ask't the fury of that ragefull storme ) their joyfull song was turn'd to mournfull cries , and all their gladnesse chang'd to well adyes . whereat heav'n grieving , clad it selfe in blacke ; but earth in uprore triumph't at their wracke . what profits then the sheephooke of their guide ? or that he lies upon a beacons side , with watchfull eye to circumscribe their traine , and hath no more regard unto their paine ? to save them from such dangers imminent ( some say ) as are so often incident . 't is not for that his arme wants strength to break all proud at tempts that men of might do make : or that he will abandon unto death his owne , deare bought with exchange of his breath . for must we thinke , that though they dye they perish ; death dyes in them , and they in death reflourish : and this lifes losse , a better life renues , which after death eternally ensues . though then their passions never seeme so great , yet never comfort serves to swage their heat : though strength of torments be extreame in durance , yet are they guencht by hopes and faiths assurance . for thankefull hope , if god be grounded in it . assures the heart , and pacifies the spirit . to them that love and reverence his name , prosperity betides , and want of shame . thus can no tyrant pull them from the hands of mighty god , that for their safety stands : who ever sees , and ever can defend ; them whom he loves , he loves unto the end : so that the more their fury overfloweth , the more each one his owne destruction soweth . and as they strive with god in policy , so are they sooner brought to misery . like as the savage boare dislodg'd from den , and hotly chased by pursuit of men , run's furiously on them that come him neere , and goares himselfe upon the hunters speare : the gentle puissant lambe , their champion bold , so help 's to conquer all that hart 's his fold , that quickly they and all their progeny confounded is , and brought to misery . this is of iudah the couragious lion , the conquering captaine , and the rocke of sion ; whose favour is as great to iacobs line , as is his fearefull frowne to philistine . chap xv. of apostata's and backsliders , that through infirmity and feare have fallen away . it is a kinde of apostasie and backsliding condemned by the first commandement of the law , when as hee that hath been once enlightened by the word of god in the knowledge of salvation , and nourished and instructed therein from the cradle , doth afterward cast behind his backe the grace of gods spirit , or disallow thereof , and exempt himselfe from the service of god , to serve idols , or make any outward shew to doe it : which kinde of sinne may be committed after two sorts ; either through infirmity and feare , or willingly and with deliberation : when not being pressed or constrained thereto by any outward means , a man doth cleerely and of himselfe abandon and forsake the true religion , to march under the baoner of satan and antichrist . and this is also of two sorts ; either when a man doth simply forsake the profession of the truth , to follow superstition and idolatry , without attempting any thing beside the meere deniall of his faith ; or when after his revolt he professeth not onely the contrary religion , but also endeavoureth himselfe by all means possible to advance it , and to oppresse and lay siege to the doctrine of gods truth in those that maintaine the same . by this it appeareth that there are three kinds of apostasie ; one as it were inforced and compelled , the second voluntary , the last both voluntary and malitious : which though they be all very hainous and offensive in the sight of god , yet the second and third sort are most dangerous , and of them also one more hurtfull and pernitious than the other , as we shall perceive by that which followeth . now as all these kinds are different one from another , so i will referre the examples of each sort to his severall place , that the efficacy thereof may be the better perceived . and first of those which have fallen away through feare and infirmity , and afterward in order of the rest . athough that they who by the conceit and feare of tortures presented before their eyes , or of speedy and cruell death threatned against them , doe decline and slide backe from the profession of the gospell , may pretend for excuse the weakenesse and feeblenesse of the flesh , yet doubtlesse they are found guilty before the throne of god , for preferring the love of this transitory and temporary life before the zeale of his glory , and the honour which is due to his onely begotten sonne , especially at that time when they are called out of purpose by their martyrdome to witnesse his sacred truth before men , and he desireth most to be glorified by their free and constant perseverance therein : to the which perseverance they are exhorted by many faire promises of eternall life and happinesse : and from the contrary terrified by threats of death and confusion , and upon paine to be discharged from the presence of christ before god , because they have denied him before men : which is the misery of all miseries , and the greatest that can happen to any man ; for what shall become of that man whom the sonne of god doth not acknowledge ? now to prove that god is indeed highly offended at this faint hearted cowardlinesse , he himself hath made knowne unto us , by the punishments which divers times he hath sent upon the heads of such offendors . as in the time of the emperour valerian the eighth persecutor of the church , under whose persecution albeit that many champions bestirred themselves most valiantly in that combat of faith ; yet there wanted not some , whose hearts failing them , and who in stead of maintaining and standing for their cause to the death , as they ought to have done , retyred and gave up themselves to the enemy at the first assault . amongst the number of which doubty souldiers , there was one that went up into the capitoll at rome , in that place where iupiters temple in old time stood , to abjure and recant christ and his profession : which he had no sooner done , but he was presently strucke dumbe , and so was justly punished in that very member wherewith he had offended . a woman likewise having renounced her profession , and feeling in herselfe no remorse of conscience for her fall , went as she was wont to doe in the time of her rest and prosperity , to the bathes and hot-houses to refresh herselfe , as if all had had gone well with her ; but she was so seised upon and possessed by an evill spirit , that in stead of pleasure , which she fought for , she fell to lamenting , and tormenting her owne flesh , and chopt in pieces with her dainty teeth her rebellious tongue , wherewith shee had spoken wicked words , and dishonoured god , and tasted meats offered to idols : and so this poore wretch , whereas she should have wasted her selfe in teares of true repentance , and in the true bath of grace and mercy , because she had more care of cleansing her body from filth , than her soule from sinne , became corrupt and filthy both body and soule , by the meanes of that uncleane spirit which god had given power to afflict her : and armed her owne mouth , which had tasted , chewed , and swallowed that cursed food , furiously to rise against her selfe to destroy her : so that she became her owne murtherer , for she survived not long , by reason that her bowels and intrails were choaked up to the throat with paine . another woman well stricken in yeares , that in like manner had revolted from the truth , thrust her selfe notwithstanding into the assembly of the faithfull , as they were receiving the holy sacrament . but that holy food which nourished the soules of them that believed , turned to her bane ; for she found there in stead of peace , a sword ; in stead of norishment , deadly and mortall poison , in such sort , that immediately after the receit of that holy supper , she began to be marvellously troubled and vexed in soule , and felt the hand of god so heavy upon her for her offence committed in denying her saviour , to shun her persecution , that trembling and stamping she fell downe dead . there was also in like manner a certain man , that having renounced his saith , did notwithstanding present himselfe at the celebration of the holy supper , presuming to come and eat at his table , whom he had a little before denied ; but receiving into his hand part of the sacrament as well as the rest , and thinking to put it into his mouth , it was turned into ashes : whereupon he stood amazed and confounded in himselfe , god manifesting in him , that hee that revoked his faith , and recoiled from christ jesus , christ jesus would recoile from him , & give him over to death , by depriving him of his grace , and spoiling him of the power of his quickning and saving spirit . these are the fearfull examples of gods judgements , which saint cyprian reporteth to have light upon back sliders in his time ; adding moreover , that besides these , many were possessed of devils , robbed of their wits , and inraged with fury and madnesse , and all for this offence of apostasie . amongst all the examples of our age , of gods severe justice upon apostates , the example of francis spi●ra an italian lawyer , a man of credit and authority in his countrey , is most pitifull and lamentable ; who having embraced the true religion with marvellous zeal , and made open profession of the same , feared not freely to declare his opinion of every point of doctrine that came in question , and grew in knowledge every day more and more . but it was not long ere he was complained of to the popes embassadour : which when he understood , and saw the danger wherein he was like to fall , after he had long debated and disputed the matter in his owne conscience , the counsell of the flesh and worldly wisedome prevailing , he resolved at last to goe to the embassadour , to the intent to appease his wrath , and do whatsoever he should command . thus comming to venice , and over-ruled with immoderate fear , he confessed that he had done amisse , & craved pardon for the same , promising ever after to be an obedient subject to the popes lawes : and that which is more , when it was enjoyned him , that at his return home he should in his owne countrey openly recant his former profession , he refused not , but performed his recantation in due sort . but it chanced very soone after , that this miserable man fell sicke of body and soule , and began to dispaire of gods mercy towards him . his physitian perceiving his disposition , judged , that the cause of his bodies disease was a vehement conceit and thought of minde ; and therefore gave advice to minister counsell to his troubled minde very carefully , that the cause being taken away , the effect also might surcease . to this end many learned men frequented him every day , recalling into his minde , and laying open before him many expresse places of scripture , touching the greatnesse of gods mercy . which things he avouched to be true , but said that those promises pertained not to him , because he had renounced christ jesus , and forsworne the known truth , and that for this cause nothing was prepared for him but hell fire , which already in soule hee saw and felt : i would ( said he ) willingly , if it were possible , love god , but it is altogether impossible . i onely feare him without love . these and such speeches used he with a stedfast countenance ; neither did his tongue at any time run at randome , nor his answers savour of indiscretion or want of memory ; but advisedly warned all that stood by to take heed by his example , how to listen too much to worldly wisedome , especially when they should be called before men to professe the religion of christ. and lying in this extremity , he refused all manner of sustenance , rebuking and being angry with his sonnes that opened his mouth to make him swallow some food to sustaine him ; saying , since he had forsaken his lord and master , all his creatures ought to forsake him ; i am afraid of every thing , there is not a creature that hath not conspired to worke my destruction : let me die , let me die , that i may goe and feele that unquenchable fire , which already consumeth me , and which i can by no meanes escape . and thus hee died indeed , pined to death in despaire and horrible torment of conscience . nichomachus a man that stoutly professed christ jesus in prosperity , being brought to his triall at troas , and put into torments he denied him ; and being delivered by that meanes , consented to offer sacrifice unto idols . but as soone as he had finished his sacrifice , he was hoisted up by the spirit of darknesse , whose darling now he was , & dashed against the earth : so that his teeth biting his prophane tongue ( wherewith he had denied his saviour ) in two , he died continently . tamerus a professor of the true religion , was feduced by his brother to cleave unto popery , and to forsake his first love : but for his defection from the truth , the lord gave him up into a ceprobate sense , so that falling into despaire he hung himselfe . richard denton a blacksmith dwelling at wels in cambridge-shire , having been a professor of the gospell a foretime ; when william woolsey martyr ( whom the said denton had first converted from the truth ) sent him certaine money out of prison at ely , with his commendations , that hee marvelled he tarried so long behinde him , seeing he was the first that delivered him the booke of scripture into his hand , and told him that it was the truth : his answer was this , i confesse it is true , but alas i cannot burn . but he that could not burne in the cause of christ , was afterward burned against his will ; for in the year his house was set on fire , and whilest he went to save his goods , he lost his life . there was also one burton bailiffe of crowland in lincoln-shire , who pretending an earnest friendship to the gospell in king edwards time ; after the kings death began lustily to set up the popish masse againe , and would have beaten the poore curate , if he had not setled himselfe thereto : but see how the lords judgement overtook , him ; as hee came riding from fennebanke one day , a crow flying over his head , let fall her excrements upon his face , so that it ranne from the top of his nose downe to his beard , the poysoned sent and savour whereof so annoyed his stomack , that he never ceased vomiting untill he came home : and after falling deadly sicke , would never receive any meat , but vomited still , and complaining of that stinke , cursing the crow that had poysoned him : to be short , within few daies he died desperately , without any token of repentance of his former life . hither may we adde the examples of one henry smith a lawyer of the middle temple , and arnoldus bomelius a student of lovaine ; both which having professed the truth a while , and after being seduced by evill company , the one of gilford , the other of master tileman , smith afterward hanged himselfe in his chamber in the temple , in the yeare of our lord . bomelius murthered himselfe with his owne dagger . and thus these two apostata's felt the heavy scourge of gods wrath , for revolting from the truth which they once professed . chap. xvi . of those that have willingly fallen away . these kinde of apostata's which we are now to speake of , are such as without any outward compulsion , threats , or likelyhood of danger , forsake freely gods true religion , and give themselves over to all idolatry : against whom there is a decree ordained in the thirteenth of deutronomy , by the law-giver of heaven : which is this ; if the inhabitants of any city have turned from the lord , to follow after strange gods , let them be destroyed with the edge of their sword , and their city consumed with fire , that they may be utterly rased out and brought to nothing . this was the sinne of solomon king of israel ( a brave and mighty kingdome in his time ) a man subject to none for power , nor fearing any for authority : yet for all this , so filthily recoyling from the truth which hee knew and had professed , that in stead of serving the true god , he became a setter up of false idols , and that of his owne freo will and pleasure : he that had been so well brought up and instructed from his childehood in true religion by his school master the prophet nathan , into whose charge hee was committed ; and so often and earnestly admonished by his father david , to observe diligently the law of god , to direct his wayes thereby : and whom god vouchsafed this honour , to appeare twice unto , and to enrich and adorne with such excellent wisedome , that the queene of saba hearing his report , came to ierusalem to be his auditor : even this solomon in his old age , when he should have been most stedfast and constant , suffered himselfe to be seduced by the enticements of his strange wives and concubines , to offer service unto strange gods , and to forsake the god of heaven , to worship the idols of the gentiles . and as his renowne was great and famous before for building that sumptuous and beautifull temple at ierusalem ; so was his obloquy and reproach the greater , for erecting altars and chappels for the idols of his wives and concubines , even for every one of their idols , to the intent to flatter and please their humors : it was therfore just and equall , that the lord ( his wrath being provoked against him ) raised up two strong enemies that wrought him and his people much scath . yea moreover ieroboam , one of his owne servants ( whilest hee yet lived ) was by the ordinance of god designed king over ten tribes : and so god punished him for his idolatry and backsliding , leaving him but a small portion of the kingdome to continue to his successors : which , had it not been for his father davids sake , had been also taken away . it is true , that we read not that he ever hindred the service of the temple , or compelled or perswaded any man to worship an idoll ; yet he did enough to make him culpable before god of a grievous sinne , in that he being the head and soveraigne magistrate of the people , committed such wickednes and such apostasie in israel : beside , it is a marvellous strengthning , that in all his history there is not so much as any token mentioned , or to be gathered of his true repentance alter this notable fall . and hee that well weigheth the nature and quality of this sinne , shall perceive that it somewhat resembleth that which is spoken of , heb. . ver , , , : for solomon was not so ignorant and destitute of the knowledge of god , but rather had the treasure of wisedome in fulnesse and abundance , and was endowed with the gifts and graces of gods spirit , that he was able to instruct others , and to discharge a doctors place in the church , as he also did both by word and writing . and although that the sonne of god was nos as then yet manifested in the flesh ; yet the power and efficacy of his death being everlasting , and from the beginning , whereof the law with the ceremonies and sacrifices thereof , was as it were a schoolemaster , could not be hidden from him : therefore so soone as he addicted himselfe to his idolatry , he forthwith abandoned the holy ordinances and sacrifices of gods law , and quitted himselfe of the promise of salvation therein contained ; disanulling and making of none effect , as concerning himselfe , the grace of the mediator , ordained from the beginning : so that his downfall was terrible and perillous . yet there be that thinke that after all this he wrote the booke of ecclesiastes , as a declaration of his repentance ; whose opinion i purpose not to contradict . roboam his sonne succeeded him , as well in the likenesse of his sinne , as of his kingdome : for after that the priests and levites forsaking the part of ieroboam because of his idols , and leaving their houses and possessions to strangers , had made repaire to him , for feare of god , and love of his holy service , and that he had disposed and put in order his publique affaires , for the ratifying and confirming of his kingdome ; presently he and all his people forsooke the law of god , and gave themselves over to idolatry and other grievous sinnes : wherefore the lord also forsooke and gave them over to the hands of caesac king of aegypt , that raised up a mighty power of men , even a thousand and two hundred chariots , threescore thousand horsemen , with an infinite multitude of footmen to make warre against him : so that all the strong cities and fortresses of iudah , no nor ierusalem it selfe , was strong enough to repulse him from sacking and taking them , and robbing the temple of their treasures and despoyling the kings palaces of his riches , and carrying backe into aegypt a rich prey of the best and beautifullest things that were therein . and this was the first shake that ever this kingdome received since it was a kingdome , whereby it began to waine and decline . notwithstanding all this , yet the lord had compassion and pitty of him and all his people , and would not suffer his dignity to be troden under foot and quite suppressed , but restored him once againe into an honourable estate , because when he was reproved by semeia the prophet , he humbled himselfe before the lord , and his princes also : which is a mafest signe , that his sinne was not an universall apostasie , whereby hee was wholly turned aside from god and all hope of grace , but it was a particular revolt , such as was that of his forefathers , the children of israel , when they imagined that god would be present with them in the idolatrous golden calfe , and in that figure to worship him , so grosse and sencelesse were they : although yet roboams sin seemeth to exceed theirs in greatnesse and guiltinesse . the iewes that in the time of ptolomey philopater abode in aegypt , and willingly renounced the law and service of god , in hope thereby better to provide for their worldly commodities , enjoyed not long their ease and prosperity : for the other iewes which had couragiously stucke to their profession , and had been miraculously delivered from their enemies , being grieved and chased at their recoyle , made their supplications to the king ( whose heart god inclined to favour their suit ) that he would permit them to revenge gods quarrell upon those apostates as they had deserved : alledging , that it was hard for them to be true subjects to the king , who for their bellies sake had rebelled against the commandement of god. the king seeing their request reasonable , and their reasons which they alledged likely , not onely commended them , but gave authority to destroy all those that could be found in any place of his dominion , without any further enquiry of the cause , or intelligence of the kings authority ; insomuch that they put to death all those that they knew to have defiled themselves with filthy idols , doing them before , all the shame they could devise . so that at that time there were dispatched above three hundred persons : which when they had accomplished they rejoyced greatly . chap xvii . of the third and worst sort of apostates , those that through malice forsake the truth . if so be that they of whom we have spoken in the two former chapters , are in their revoltings inexcusable ( as indeed they are ) then much more worthy condemnation are they , who not only in a villanous contempt cast away the grace of gods spirit , and his holy worship ; but also of a purposed malice set themselves against the same , yea and endeavour with all their power , utterly to race and root it out , and in stead thereof to plant the lies , errors , and illusions of satan by all means possible . against this kinde of monsters sentence is pronounced in the thirteenth of deutronomy , to wit , that justice should be executed upon them with all extremity , and no mercy and compassion shewed upon him , be he prophet or what else , that goeth about to seduce others from the service of the almighty , to follow false gods . this is the pitfall wherein ieroboam the first king of israel slipped by the perversenesse of his owne conscience ; who as he had by his rebellion against rehoboam and the house of david , upreared a new kingdome ; so by rebellion against god and his house ( in hope by that means to retaine his usurped state and people in subjection ) upreared also a new religion : for distrusting the promises of god which were made him by the prophet ahias as touching the realme of israel , which he was already in possession of , and despising the good counsell of god , in respect of his owne inventions , he was so besotted and bleared with them , that just after the patterne of his idolatrous forefathers , who by their aegyptian tricks had provoked the wrath of god against themselves , he set up golden calves , and caused the people to worship them , keeping them so from going to ierusalem to worship god : nor yet content with this , hee also erected high places to set his idols in ; and having restrained the priests and levites from the exercise of their charge , hee ordained a new order of priests to sacrifice and minister unto his gods , and proclaimed a newer feast than that was in iuda ; even the seventh day of the eighth moneth : wherein he not onely exiled the pure service of god , but also perverted and turned upside downe the ecclesiasticall discipline and policy of gods church , which by the law had been instituted . and that which is yet more , as he was offering incense on the altar at bethel , when the prophet cryed out against the altar , and exclaimed against that filthy idolatry , by denouncing the vengeance of god against it , and the maintainers thereof , he was so desperate and sencelesse , as to offer violence to him , and to command that he should be attached ; but the power of gods displeasure was upon him by and by : for that hand which he had stretched out against the prophet , dried up , so that he could not draw it backe againe ; and at the very instant , for a manifest declaration of the wrath of god , the altar rent in pieces , and the ashes that were within were dispersed abroad . and although at the prayer of that holy man , his hand was restored to his former strength and soundnesse , yet returned not he from his unjust and disloyall dealing , but obstinately continued therein till his dying day . wherefore also the fierce wrath of god hunted and pursued him continually : for first of all , he was robbed of his sonne abia , dying through sicknesse : then he was set upon by abia king of iuda , with an army of foure hundred thousand men of warre : and though his power was double in strength and number , arising to eight hundred thousand persons , yet was he and his vaste army quite discomfited : for he lost at that field five hundred thousand of his men , beside certain cities which were yeelded to abia in the pursuit of his victory : his courage was so abated and impoverished ever after this , that he could uever recover strength to resist the king of iudah any more : and so god revenged at once the apostasie both of the king and people of israel , and last of all so strucke him after , that he died . ioram king of iuda , although his father iosaphat had instructed him from his childehood with holy and wholsome precepts , and set before his face the example of his owne zeale , in purging the church of god from all idolatry and superstition , and maintaining the true and pure service of god ; yet did he so foulely runne astray from his fathers steps , that allying himselfe by the marriage of athalia , to the house of achab , he became not only himselfe like unto the kings of israel in their filthy idolatry , but also drew his people after him , causing the inhabitants of ierusalem , and men of iuda , to runne a whoring after his strange gods : for which cause elias the prophet most sharply reproved him by letters ; the contents whereof in summe was this : that because he rebelled against the lord god of his fathers ; therefore the people that were in his subjection should rebell against him . presently the arabians and philistims rose up against him , wasted his countrey , robbed him of his treasures , tooke away his wives , and put all his children to the sword , except little ochozias his youngest sonne that was preserved : and after all these miseries , the lord smote him with so outragious and uncurable disease in his bowels , that after two yeares torment he died thereof , his guts being fallen out of his belly with anguish . ioas also king of the same country , was one to whom god had bin many wayes beneficiall from his infancy : for he was even then miraculously preserved from the bloudy hand of athalia , and after brought up in the house of god , under the tuition of that good priest iehoiada ; yet he was no sooner lifted up into his royall dignity , but by and by he and his people started aside , to the worship of stocks and stones , at that time when hee had taken upon him the repaire of the house of god. but all this came to passe after the decease of that good priest his tutor , whose good deeds towards him in saving his life , and giving him the crowne , he most unthankfully recompenced , by putting to death his sonne zacharias ; whom hee caused ( for reproving and threatning his idolatry in a publique assembly , incited thereto by the spirit of god ) to be stoned to death in the porch of the temple . but seeing he did so rebelliously set himselfe against the holy spirit , as if he would have quite oppressed and extinguished the power thereof , by the death of this holy prophet , by whom it spake ; god hissed for an army of syrians , that gave him battell , and conquered his souldiers , who in outward shew seemed much too strong for them . his princes also that had seduced him , were destroyed , and himselfe vexed with grievous diseases ; till at length his owne servants conspired against him for the death of zacharias , and slew him on his bed ; yea and his memory was so odious , that they could not afford him a burying place among the sepulchres of their kings . amazias the sonne of this wicked father , carried himselfe also at the first uprightly towards god in his service ; but it lasted not long : for a while after , he was corrupted and turned aside from that good way which he had begun , to tread in the by-paths of his father ioas : for after he had conquered the idumaeans , and slaine twenty thousand men of warre , and spoyled divers of their cities ; in stead of rendring due thanks to god , who ( without the ayde of the israelites ) had given him that victory , he set up the gods of the edomites , which he had robbed them of , to be his gods , and worshipped and burned incense to them , so void of sence and reason was he . and being rebuked by the prophet of his adverse dealing , he was so farre from humbling and repenting himself thereof , that quite contrary , he proudly withstood and rejected the prophets threatnings , menacing him with death if he ceased not . thus by this means having aggravated his sinne , and growing more and more obstinate , god made him an instrument to hasten his owne destruction ; for being proud , and puffed up with the overthrow which he gave the edomites , he defied the king of israel , and provoked him to battell also ; but full evill to his ease : for he lost the day , and was carried prisoner to ierusalem , where before his face ( for more reproach ) foure hundred cubits of the wall was broken downe , the temple and palace ransackt of his treasures , and his children carried for hostages to samaria . and not long after , treason was devised against him in ierusalem , so that he fled to lachish , and being pursued thither also , was there taken and put to death . likewise king ahaz for making molten images for baalim , and walking in the idolatrous wayes of the kings of israel , and burning his sonnes with fire , after the abhomination of the heathen , in the valley of ben-hinnon , was forsaken of the lord , and delivered into the hands of the king of syria , who carried him prisoner to damascus ; and not onely so but was also subdued by pekah king of israel , in that great battell , wherein his owne sonne , with fourescore thousand men at armes , were slaine ; yea and two hundred thousand of all sorts , men , women , and children , were taken prisoners : for all these chastisements did he not once reforme his life , but rather grew worse and worse . to make up the number of his sinnes , he would needs sacrifice to the gods of damascus also , thinking to finde succour at their hands : so that he utterly defaced the true service of god at ierusalem , broke in pieces the holy vessels , lockt up the temple dores , and placed in their steads his abhominable idols , for the people to worship , and erected altars in every corner of the city to doe sacrifice on . but as he rebelled on every side against his god , so god raised up enemies on every side to disturbe him : the edomites and philistims assaulted him on every side , beat his people , tooke and ransackt his cities : on the other side , the assyrians whom he had hired with a great sum for his help , turned to his undoing and utter overthrow and confusion . wat shall we thinke of manasses ? who re-edified the high places and altars , which the zeale of ezech● as his father had defaced and throwne downe , and adored and worshipped the planets of heaven , the sunne , the moone , and the starres , prophaned the porch of gods temple with altars dedicated to strange gods , committing thereon all the abhominations of the gentiles ; yea , and caused his sonnes to passe through the valley of ben-hinnon , and was an observer of times and seasons , and gave himselfe over to witchcraft , charming , and sorceries , and used the help of familiar spirits and soothsayers ; and that which is more , placed a carved image in the house of god , flat against the second commandement of the law : so that he did not only go astray and erre himselfe , in giving over his mind to most wicked and damnable heresies , but also seduced the people by his pernitious example and authority to doe the like mischiefe . and that which is yet more , and worst of all , he made no account nor reckoning of the admonitions of the prophets ; but the rather and the more hardened his heart , to runne out into all manner of cruelty and wickednesse , that his sinnes might have their full measure . for the very stones of the streets of ierusalem were stained from one corner to another with the guiltlesse and innocent bloud of those that either for disswading him from , or not yeelding unto his abhominable and detestable idolatry , were cruelly murthered : amongst the number of which slaine innocents , many suppose that the prophet esayas ( although he was of the bloud-royall ) was with a strange manner of torment put to death . wherefore the flame of gods ire was kindled against him and his people : so that he stirred up the assyrians against them ; whose power and force they being not able to resist , were subdued , and the king himselfe taken and put in fetters , and bound in chaines , carried captive to babylon : but being there in tribulation , hee humbled his soule , and prayed unto the lord his god ; who for all his wicked , cruell , and abhominable apostasie was intreated of him , and received him to mercy ; yea and brought him againe to ierusalem into his unhoped for kingdome . then was he no more unthankfull to the lord for his wonderfull deliverance , but being touched with true repentance for his former life , abolished the strange gods , broke downe their altars , and restored againe the true religion of god , and gave strait commandement to his people to doe the like . wherein it was the pleasure of the highest , to leave a notable memoriall unto all posterity , of his great and infinite mercy towards poore and miserable sinners , to the end that no man ( be his sinnes never so hainous ) should at any time despaire : for , where sin aboundeth , there grace aboundeth much more admit that this revolt of manasses was farre greater and more outragious than was solomons , yet his true repentance found the grace to be raised up from that 〈◊〉 ●ull downefall : for , god hath mercy on whom he will have mercy , and compassion on whom he will have compassion . o the profound riches of the wisedome and knowledge of god! how unspeakable are his judgements ? and his wayes p●st finding out . amon the wicked sonne of this repentant ●ather committed also the like offence in serving strange gods , but recanted not by like repentance ; and therefore god gave his owne servants both will to conspire , and power to execute his destruction , after hee had swayed the kingdome but two yeares . chap. xviii . of the third and worst sort of apostata's . by how much the more god hath in these latter daies poured forth more plentifully his graces upon the sonnes of men , by the manifestations of his sonne christ iesus in the flesh , and sent forth a more cleere light by the preaching of his gospell into the world than was before times ; by so much the more culpable before god , and guilty of eternall damnation are they , who being once enlightened and made partakers of those excellent graces , come afterwards either to despise or make light account of them , or goe about to suppresse the truth , and quench the spirit which instructed them therein . this is the sinne against the holy ghost , which is mentioned in the sixth and tenth chapter to the hebrewes and in the twelfth of luke ; and in another place , it is called a sinne unto death , because it is impardonable , by reason that no excuse of ignorance can be pleaded , nor any plaister of true repentance applyed unto it . the apostata's of the old testament under the law were not guilty of this sinne : for although there were many that willingly and malitiously revolted and set themselves against the prophets of god , making warre as it were with the holy ghost ; yet seeing they had no such cleere testimonies of christ iesus , and declaration of gods spirit as we have , their sinne cannot be properly said directly to be against the holy ghost , and so never to be remitted : according to the description of this sinne in those passages of scripture which were before recited , as it may manifestly appeare by the former example of king manasses . the apostle himselfe likewise doth averre the truth hereof , when he saith , if we sinne willingly after that we have received the knowledge of the truth , there remaineth no more sacrifice for sinnes , but a fearefull looking for of judgement , and violent fire , which shall devoure the adversaries . if any man despised moses law , he died without mercy , under two or three witnesses : of how much sorer punishment suppose ye shall he be worthy , which treadeth under foot the sonne of god , and counteth the bloud of the new testament as a prophane thing , whereby he was sanctified , and doth despight to the spirit of grace . here we may see that this sinne is proper to those onely that lived under the gospell , and have tasted of the comfort and knowledge of christ. iudas iscariot ( that wicked and accursed varlet ) committed the deed , and feeles the scourge of this great sinne : for he ( being a disciple , nay an apostle of christ iesus ) moved with covetousnesse , after he had devised and concluded of the manner and complot of his treason with the enemie , sold his lord and master , the savior of the world , for thirty pieces of silver , and betrayed him into the bands of theeves and murtherers , who sought nothing but his destruction . after this vile traitour had performed this execrable purpose ( by reason whereof he is called the sonne of perdition ) he could finde no rest nor repose in his guilty conscience , but was horribly troubled and tormented with remorse of his wickednesse , judging himselfe worthy of a thousand deaths , for betraying that innocent and guiltlesse bloud . if hee looked up , he saw the vengeance of god ready to fall upon him and insnare him : if hee looked downe , he saw nothing but hell gaping to swallow him up : the light of this world was odious to him , and his own life displeased him , so that being plunged into the bottomlesse pit of despaire , he at last strangled himselfe , and burst in twaine in the midst , and all his bowels gushed out . there is a notable example of lucian , who having professed christianity for a season under the emperour trajan , fell away afterwards , and became so prophane and impious , as to make a mocke at religion and divinity ; whereupon his sirname was called atheist . this wretch , as he barked out ( like a foule mouthed dog ) bitter taunts against the religion of christ , seeking to rend and abolish it , so he was himselfe , in gods vengeance , torne in pieces and devoured of dogs . porphyrie also ( a whelp of the same litter ) after he had received the knowledge of the truth , for despight and anger that he was reproved of his faults by the christians , set himselfe against them , and published books full of horrible blasphemies , to discredit and overthrow the christian faith. but when he perceived how fully and sufficiently he was confuted , and that he was reputed an accursed and confounded wretch for his labour , in terrible despaire and anguish of soule he died . iulian the emperour , sirnamed the apostate , cast himselfe headlong into the same gulfe : for having been brought up and instructed from his childehood in the christian faith , and afterward a while a profest reader thereof to others in the church , as soone as he had obtained the empire , malitiously revolted from his profession , and resisted with all his power , the faith and church of christ , endeavouring by all means possible , either by force to ruinate and destroy it , or by fine sleights and subtilties to undermine it . and because his purpose was to doe what hurt hee could to christians , therefore he studied by all he could , to please , content , and uphold the contrary party , i meane the painims : he caused their temples first to be opened , which constantine his predecessor had caused to be shut up : he tooke from the christian churches and their ministers those priviledges , liberties , and commodities which the said constantine had bestowed upon them : and not content with this , he confiscated the church revenues , and imposed great taxes and tributes upon all that professed the name of christians , and forbad them to have any schooles of learning for their children . and yet more to vexe and grieve them , he translated many orders of the church discipline and policy into paganisme . after he had thus by all means striven to beat down the scepter of christs kingdome , it turned quite contrary to his expectation ; for in stead thereof , the scepter of his owne kingdome was broken and brought to nought : at that time when making warre upon the persians , he was wounded with an arrow , which pierced his armour , and dived so deep into his side , that he died thereof . when he undertooke this voyage , he was furnished with such bravery both of apparell and all things else , as it might seeme it appertained to him and none else to overwhelme and oversway the world ; still belching out threats against poore christians , whom he hed determined at his returne from persia utterly to destroy , and leave none alive , as was afterwards reported by one of his councell . the number of his souldiers was so innumerable , and his strength so impregnable , that he made no other reckoning but to be lord of persia in a very short space . but loe how the lord overturneth the attempts of his enemies : this great army ( as s. chrysostome reporteth against the heathen ) in which he put so much confidence , seemed ere long to be rather a vaste and weak multitude of women and infants , than an host of warriours : for by evill and foolish conduct and government , there rose so great a famine amongst them , that their horses which were provided for the battell , served for their bellies , yea and for want of that too , many hundreds died for hunger and thirst . even when he skirmished , his owne side came to the worse , doing more scath to themselves , than to their enemies ; and lastly ( leading them so undiscreetly ) they could not by any means escape , out were constrained after he was slaine , to intreat the persians to suffer them to retyre ; and so as many as could , escaped and fled away to save their lives . and thus this brave army was thus miserably dismembred and discomfited , to the everlasting shame of that wicked apostate . one of the treasurers of this wicked emperour ( who to please his master , forsooke also the religion of christ ) being on a time mocking and deriding the ministry of the holy word , died miserably on a sudden , vomiting his owne bloud out of his mouth , and ( as chrysostome saith ) his privy parts being rotten and purrified , and consumed with lice , for all that ever he could doe to remedy the same . it is recorded of trebellius the first king of the bulgarians , that being converted with his people to the faith of christ , to the end to give himselfe more quiet to the meditation and exercise of religion , resigned over his kingdome to his eldest sonne : whom when hee perceived to renounce the faith , and to follow strange gods , he not only deprived of all his royall dignity , but also caused his eyes to be put out , for a punishment of his apostacie , and bestowed the kingdome upon his other sonne ; shewing thereby , that he that abandoneth the true light of salvation , is not worthy to enjoy the comfortable light of the world . during the heptarchy of the saxons here in england , there raigned in northumberland two kings ; one called ostrich , who was king of the deirians , and the other eaufride king of the bernirians ( for into those two provinces was that countrey antiently divided . ) these two kings before they came to their crownes , were by the preaching of paulinus converted to the faith of christ , and baptised into the same faith ; but as soone as god advanced them to their kingly dignities , presently they expelled the king of glory out of their hearts , and renouncing christ , betooke themselves againe to their filthy idols . but they joyed not long in this their apostacie ; for within one yeare they were both slaine by cedwalla king of the britaines , the one in battell , the other comming to sue for peace : and so they forsaking christ in their prosperity , were forsaken by him in their adversity , and given over to be a prey into the hands of their enemies . this yeare wherein these two kings thus revolted and were slaine , hath upon it the marke of vengeance to this day : for by the common consent of all chronicles , that the memory of these apostates might be utterly defaced and blotted out , it was reckoned in the account of the next kings raigne , to wit oswold , a holy and religious man ; and so both the name of the kings , and the time of their raigne , is , in detestation of the apostacie , utterly left out of our english stories , as if they were unworthy to have a place among men , much more among kings , that forsooke christ of their owne accord , without any constraint or compulsion thereunto . a divine at louvaine , one iames la●onus , who was well instructed at the first in the knowledge of the truth , afterwards renouncing the same , endeavoured with all his power to oppugne and oppresse it . this man being on a time mounted into a pulpit , to preach before the emperour charles the fifth , was at the very instant so amased and astonished , that no man could perceive what he said , and so made himselfe a laughing stocke to all that audience . seeing himselfe thus disgraced , he returned from brussels to louvaine , where he fell into such griefe and sorrow of minde , for the dishonour which he had gotten , that it turned at length into despaire : and in his dayly lectures , these or like words oftentimes escaped after that goodly sermon , that he had impugned the truth of god : which when divers of his owne coat heard , they caused him to be shut up fast in a house , where in desperation he died , telling every man he was damned , and that he could not hope for salvation or remission of his sins , because that of meer malice he had resisted and made war with god. cardinall poole an englishman , had also somtimes professed himselfe to be well seen in the sincerity of the gospell , yet contrary to his conscience he sent into his countrey the trophies and ensignes of antichrist the pope , which before had been rased out and abolished the realme ; but he died two or three daies after queene mary , in horrible griefes , terrors , and fearfulnesse , without any shew of repentance . stephen gaediner bishop of winchester , and after chancellor of england , shewed in his young yeares some forwardnesse to withstand the popish abuses and superstitions ; but as soone as he was exalted to honour , he turned over a new lease , and began freshly and furiously to afflict and to rend the poore & faithfull servants of christ , putting them to the cruellest deaths he could devise . and yet more to discover his prophanenesse and rebellion , he wrote many books against the pure religion of god : and being thus swolne with venomous spight against the sonne of god , beside the extreame covetousnesse , whoredomes , and extortions which raigned in him , behold the lord layd his hand of wrath upon him , and stroke him with so strange a malady , that before his death such horrible stinke issued from him , that none of his friends and servants , no not himselfe , could endure the savour thereof : his belly was swolne like a taber , his eyes distracted and sunke into his head , his cheeks thin , and the appearance of his whole face very terrible : his breath savoured of a filthy and intolerable stinke , and all his members were rotten with continuall griefes and swounings ; yet this vile wretch in the midst of all these torments ceased not to yell out continuall blasphemies , and infamous speeches , and so despighting and maugring god , died . peter castellon bishop of maston , having attained to great riches and renowne , by the means of the gospell , turned notwithstanding his backe to christ , and mightily inveyed in his sermons at orleance against the profession of his religion ; seeking to make it knowne , that he had not onely abjured and denied it , but also that hee was a profest adversary unto it . this man sitting at a time in his chaite , fell into a strange disease , which no physitian had ever seene , or could search out the cause of ; for one halfe of his body was extreme hot , and burned like fire , the other extreame cold , and frozen like ice ; and in this torment with horrible cries and groanings he ended his life . a gray frier called picard , who once was not ashamed of the gospell , afterwards set himselfe to preach against that which he had professed , and being in the pulpit at orleance , after infinite blasphemies which he had disgorged against the truth , at last said , that he protested before god and the holy assembly , that he would never preach more after that day , because he was an apostate : which saying he by and by impudently and constantly denied , to the perill and damnation of his owne soule ; thinking by his horrible cursings and forswearings , to abuse the poore ignorant and superstitions people ; but he no sooner came into the field , but the puissant hand of god over-reached him , and stroke him speechlesse , so that he was carried thence halfe dead , and within short space died , altogether without any appearance of repentance . among other iudges which shewed themselves hot and rigorous in persecuting and proceeding against the faithfull prisoners of valence in daulphine , and other romanes , at that season when two ministers of the same city suffered martyrdome , one lanbespin a counsellor , and ponsenas the kings atturney at the parliament of grenoble , both two having been professors in times past , were not the backwardest in that action ; but god made them both strange examples of his wrath : for lanbespin falling in love with a young maid , was so extremely passionate therein , that he forewent his owne estate , and all bounds of civill honesty , to follow her up and down whithersoever she went : and seeing his love and labour despised and set at nought , he so pined away with very thought , that making no reckoning of himselfe , such a multitude of lice so fed upon him , and tooke so good liking of their pasture , that by no means he could be cleansed of them ; for they increased and issued out of every part of his body in such number , as maggots are wont to engender in a dead and rotten carrion . at length a little before his death seeing his owne misery , and seeling gods heavy vengeance upon him , he began to despaire of all mercy ; and to the end to abridge his miserable dayes , he resolved to hungerstarve himselfe to death . which purpose the lice furthered ; for they stucke so thicke in his throat , as if they would have choaked him every moment : neither could he suffer any sustenance to passe downe by reason of them . they that were eye witnesses of this pittifull spectacle , were wondrously moved with compassion , and constrained him to eat whither he would or not . and that they might make him take culliss●s and other stewed broaths , because he refused and strove against them , they bound his armes , and put gagges into his mouth , to keep it open whilest others poured in the food . and in this wise being gagged , he died like a mad beast , with abundance of lice that went downe his throat ; insomuch that the very papists themselves stucke not to say , that as he caused the ministers of valence to have gagges thrust into their mouths , and so put to death , so likewise he himself died with a gagge in his mouth . as touching ponsenas , commonly called bourrel ( a very butcher indeed of poore christians ) after he had sold his owne patrimony , and his wives and friends also , to the end to buy out his office , and had spent that which remained in house ▪ keeping , hoping in short space to take up twise as much as he had scattered , fell downe into a strange and unknowne disease , and shortly grew in despaire of gods succour and favour towards him , by a strong remembrance of those of valence , and the other romanes which he had put to death , which would never depart out of his minde , but still presented themselves before him : so that as one bestraught of reason and sence , he denied his maker , and called upon his destroyer the devill , with most horrible and bitter ensuings : which when his clearke perceived , he layd out before him the mercies of god , out of all places of the scripture , to comfort and restore his decayed sense . but in stead of returning to god by repentance and prayer , he continued obstinate , and answered his clerke ( whose name was stephen ) in this wise ; stephen , stephen , thou art blacke : so i am and it please you ( quoth he ) but i am neither turke nor moore , nor bohemian , but a gascoigne of red haire . no no ( answered he ) not so , but thou art blacke ; but it is with sinne . that is true ( quoth he ) but i hope in the bountifull mercy of god ; that for the love of christ who died for me , my blacke sinnes shall not be imputed to me . then he redoubling his choler , cried mainly after his clerke , calling him lutheran , huguenot , villaine . at which noise his friends without rushed in to know what the matter was . but hee commanded , that stephen his clerke should presently have a paire of bolts clapt on his heeles , and to be burned for an heretique . in briefe , his choler and rage boyled so furiously in him , that in short space he died a fearefull death , with horrible howling and outcries . his creditors scarse gave him respite to draw his carkasse out of his bed , before they seised upon all his goods , not leaving his poore wife and children so much as a bed of straw to lye in : so grievous was the curse of god upon his house . another great prince having in former time used his authority and power to the advancing of gods kingdome , afterwards being seduced by the allurements of the world , renounced god , and tooke part with the enemies of his church , to make warre against it ; in which war he was wounded to death , and is one notable example of gods just vengeance , to all that shall in like manner fall away . chap. xix . of heretiques . as it is a matter necessarily appertaining to the first commandement , that the purity and sinceritie of the doctrine of gods word be maintained , by the rule whereof he would have us both know him , and understand the holy mysteries which are revealed to us therein : so also by the contrary , whatsoever tendeth to the corrupting or falsifying of the same word , rising from foolish and strange opinions of humane reason , the same transgresseth the limits of this commandement : of which sort is heresie , an evill of its owne nature very pernicious and contagious , and no lesse to be feared and shunned than the heat of persecution : and by means whereof the whole nation of christendome hath been heretofore tossed with many troubles , and the church of god grievously vexed . but as truth got ever the upper hand , and prevailed against falshood : so the broakers and upholders of falshood came ever to the worse , and were confounded as well by the strength of truth , as by the speciall judgements of god sent downe upon the most part of them . theudas & iudas galileus were two that seduced the jews before christ : for the first of them said he was a prophet sent from god , and that he could divide the waters of jordan by his word , as ioshuah the servant of the lord did . the other promised to deliver them from the servitude and the yoake of the romanes . and both of them by that means drew much people after them : so prone is the common multitude to follow novelties , and to beleeve every new sangle that is but yesterday set on broach . but they came both to a deserved destruction : for fatus the governour of jury overtooke theudas , and sending his trunke to the grave , carried his head as a monument to jerusalem . as for iudas , he perished also , and all his followers were dispersed , manifesting by their ends , that their works were not of god , but of men , and therefore must needs come to naught . after christ , in the apostles time there was one elymas a sorcerer , that mightily withstood the doctrine of paul and barnabas , before sergius paulus the deputy , and sowed a contrary heresie in his minde : but paul full of the holy ghost , set his eyes on him , and said , o full of all subtilty and mischief , the childe of the devill , and enemy of righteousnesse , wilt thou not cease to pervert the strait wayes of the lord ? now therefore behold , the hand of the lord is upon thee , and then shalt be blinde for season . and immediately there fell upon him a mist and darknesse , and hee went about to seeke some to lead him by the hand . and this recompence gained hee for his erroneous and hereticall practise . a while after him , under the empire of adrian , arose there another called benchochab , that professed himselfe to be the messias , and to have descended from heaven in the likenesse of a star , for the safety and redemption of the people : by which fallacy he drew after him a world of seditious disciples ; but at length he and many of his credulous rout were slaine , and was called by the iewes bencozba ( that is ) the son of a lye . and this was the goodly redemption which this heretique brought upon his owne head and many of his fellowes . it is reported of cerinthus an heretique , that he denying and going about to darken the doctrine of christs everlasting kingdome , was overwhelmed by the sudden fall of an hot house which fell upon him and his associates , as soone as s. iohn was departed from it : for ireneus saith , that he heard polycarpus often report , how s. iohn being about to enter into the bathes at ephesus , when he perceived cerinthus already within , departed very hastily ; saying to those that bore him company , that he feared that the house would fall upon their heads , because of cerinthus the heretique , that was therein at that instnat . manes , of whom the maniches tooke their name and first originall , forged in his foolish braine a fiction of two gods , and two beginners , and rejecting the old testament , and the true god which is revealed in the same , published a fifth gospell of his owne forgery , yea and was so besotted with folly ( as suidas testifieth of him ) that he reported himselfe to be the holy ghost : when he had thus with his devillish heresies and blasphemies infected the world , and was pursued by gods just judgement , at last for other wicked practises he had his skin plucked over his eares alive , and so dyed in misery . montanus that blasphemous caitise , of whom came the montanists , or pepuzian heretiques , of a towne in phrygia called pepuza , denied christ our saviour to be god , and said he was but a man only like other men , without any participation of divine essence : he called himselfe the comforter and holy spirit which was forepromised to come into the world ; and his two wives priscilla and maximilla , he named his prophetesses , and their writings prophecies : howbeit all their cunning could not foretell nor prevent a wretched and desperate end which befell him ; for he hung himselfe , after he had deluded the world a long season , and proved by his end , his life to have been vile and damnable , according to the proverb , qualis vita , finis it a , a cursed life , and a cursed death . of all heretiques that ever troubled and afflicted gods church , the arrians were the chiefe : the author and ringleader of which crue , as by his vainglorious pride and ambition he sought to extoll himselfe above the clouds , boasting and vaunting in his damnable errour ; so by the just vengeance of god he was abased lower than hell , and put in everlasting shame and opprobry : for he had long time as it were entred the list , and combated with christ , and was condemned for an heretique by the nicene councell , and his bookes burned : and then afterwards making shew before constantine the emperour , with a solemne oath to recant his old errours , and approve the profession of faith , which the councell of nice had set forth concernning christs divinity , whereunto also he subscribed his name : but all that he did was in hypocrisie , to the end to renew and republish the more boldly his false and pernitious doctrine . but when he thought himselfe neerest to the attainment of his purpose , and braved it most with his supporters and companions , even then the lord stroke him with a sudden fear in the open street , and with such horrible pangs in his guts , and vehement desire of disburthening nature , that he was faine to come unto the publick houses appointed for that purpose , taking them which were next at hand for a shift : but he never shifted from them again ; for his breath went out of his mouth , and his guts ran out of his fundament , and there lay he dead upon his owne excrements . as the emperour constantius was a great favourer and supporter of this sect , and maintained it against , and in despight of true christans , and by that meanes stirred up schismes and dissentions throughout all christendome : so the lord to requite him , stirred up iulian ; whom he himselfe had promoted to honour , to rebell against him : whose practices as he went about to suppresse , and was even ready to encounter , a grievous apoplexy sudenly surcharged him so sore , that he died of it ; before he could bring his purpose to passe . the emperour valens was infected also with this poyson , wherewith likewise he infected the gothes , who by his means were become the greater part arrians , and not christians : but neither went he unpunished ▪ for when he marched forth to represse the rage of the furious gothes , who were spread over all thracia , and had given them battell , he lost the day , and being shamefully put to flight , was pursued so fiercely , that hee was faine to hide himselfe in a little house , which being set on fire by the gothes , he was burnt therein . as for nestorius , which would maintaine by his foolish and dangerous opinions , that the divinity of christ was divided from his humanity , making as it were two christs of one , and two persons of one , and so turned upside downe that whole ground-worke of our salvation , escaped no more the just vengeance of god than all other hereticks did : for first he was banished into a far country , and their tormented with a strange disease ; the very wormes did gnaw in pieces his blasphemous tongue , and at length the earth opened her mouth , and swallowed him up . concerning the anabaptists , which rose up about five hundred yeares since , it is evidently known how divers wayes god scourged and plagued many of them : some of them were destroyed by troops and by thousands ; others miserably executed and put to death in divers places , as well for their monstrous and damnable heresies , as for many mischiefes and outrages which they committed . by all which things god doth exhibit and set before our eyes , how deere and precious in his sight the purenesse of his holy word , and the unity of his church is ; and how carefull and zealous every one of us ought to be in maintaining and upholding the ●ame : when as he revengeth himselfe so sharply upon all those that go about to pervert and corrupt the sincerity thereof , or which be breeders of new sects and divisions among his people . olympus ( by office bishop of carthage , but by profession a ●avourer and maintainer of the arriah heresie ) being upon a time in the bath 〈◊〉 himselfe , he uttered with an impious mouth , blasphemous words against the holy trinity , but a threefold thunderbolt came from above , and stroke him dead in the same place ; teaching him by his paine , and all other by experience , what it is to blaspheme the lord of heaven , or with polluted lips to mention his sacred majesty . this hapned in the yeare of our lord god five hundred and ten . cyril hath recorded unto us of his owne knowledge , a more wonderfull and admirable wonder of god upon an heretique than all the rest , and such an one indeed , as the like ( i dare say ) was never heard of : the history is this ; after the decease of saint hierome , there stood up one sabinianus a perverse and blasphemous fellow , that denied the distinction of persons in the trinity , and affirmed the father , the sonne , and the holy-ghost , to be but one distinct person : and to give credit to his heresie , he wrot a booke of such blasphemies , tending to the confirmation of the same , and fathered it upon saint hierome , as being the author of it . but silvanus the bishop of nazaren mightily withstood and reproved him , for depraving so worthy a man now dead ; and offering his life for the truth , made this bargain with sabinianus , that if saint hierome the next day did not by some miracle testifie the falsenesse of his cause , he would offer his throat to the hangman , and abide death ; but if he did , that then he should die . this was agreed upon by each party , and the day following , both of them accompanied with great expectation of the people , resorted unto the temple of jerusalem to decide the controversie . now the day was past , and no miracle appeared , so that silvanus was commanded to yeeld his neck to that punishment which himselfe was author of : which as he most willingly and confidently did , behold , an image like to saint hierome in shew , appeared and stayed the hangmans hand , which was now ready to strike : and vanishing forthwith , another miracle succeeded ; sabinianus head fell from his shoulders , no man striking at it , and his carkasse remained upon the ground dead and sencelesse . whereat the people amased , praising god , clave unto silvanus , and abjured sabinianus heresie . whence wee may observe the wonderfull wisedome of god , both in punishing his enemies , and trying his children whither they will stand to his truth or no ; and learne thereby , neither rashly to measure and limit the purposes of god , nor yet timorously to despaire of help in a good cause , though we see no meanes nor likelihood thereof . grimoald king of lombardy was infected with the arrian heresie , for which cause the lord punished him with untimely death ; for having been let bloud , the eleventh day after as he strove to draw a bow , he opened the veine anew , and so bled to death . ●abades king of persia , when he saw his sonne phorsuasa addicted to the maniches , he assembled as many as he could of that sect into one place , and there setting his souldiers on them , slew them till there was not one left . photinu● a gallograecian , for renuing the heresie of hebion , and affirming christ to be but an excellent man borne naturally by mary , after the manner of other men , excelling in justice and morall vertues , was by the emperour valentinianus justly banished . the emperor iustinian favouring the heresie of the apthardocites , when as he gave out one edict whereby anastasius the bishop , and all other that maintained the truth , should be banished ; suddenly he was stroken with an inward and invisible plague , which took away his life , and forestalled his wicked and cruell determination from comming to the desired effect . in all which examples we may see how god doth not onely punish heretiques themselves , but also their favorers and supporters , yea the very places and cities wherein they lived and broached their blasphemies : as by the destruction of antioch is seene , which being a very sinke of hereticks , was partly consumed with fire from heaven above , in the seventh yeare of iustinus the emperour , and partly overthrowne with earth-quakes below , wherein euphrasius the bishop , and many other were destroyed . moreover , besides those , there were under pope innocent the third , certaine heretickes called albigenses , or albiani , which being possessed with the same spirit of fury that the maniches were , affirmed that there were two gods ; the one good , and another evill : they denied the resurrection , despised the sacraments , and said that the soules of men after their separation , passed either into hogs , oxen , serpents , or men , according to their merits they would not spare to pollute the temples appointed for the service of god , with their excrements , and other filthy actions , and to defile the holy bibles with ruine , in despight and contumely . this heresie like an evill weed , so grew and increased , that the branches thereof spread over almost all europe ; a thousand cities were polluted therewith ; so that it was high time to cut it short by violence and the sword , as it was ; for they were oppressed with so huge a slaughter , that an hundred thousand of them were slaine , partly by war , partly by fire , at one time . gregory of tours hath recorded the life and death of an hereticall monk of bordeaux ; that by the help of magicke wrought miracles , and tooke upon him the name and title of christ , saying hee could cure diseases , and restore those that were past help by physick , unto their healths : hee went attired with garments made of goats haire , and an hood , professing an austerity of life abroad , whereas he plaid the glutton at home ; but at length his cousenage was discovered , and he was banished the city , as a man unfit for civill society . in the yeare of our lord god , in the empire of otto the fourth , there was one almaricus also that denied the presence of christ in the sacrament , and said , that god spake as well in prophane ovid , as holy augustine : he scoffed at the doctrine of the resurrection , and esteemed heaven and hell but as an old wives fable . hee being dead , his disciples were brought forth into a large field neere paris , and there in the presence of the french king , degraded and burnt : the dead carkasse of almaricus being taken out of the sepulchre and burnt amongst them , it fell out that whilest they were in burning , there arose so huge a tempest , that heaven and earth seemed to move out of their places ; wherein doubtlesse the soules of these wicked men felt by experience , that hell was no fable ; but a thing , and such a thing as waited for all such rebels against god , as they were . anastasius , emperour of constantinople , being corrupted with the heresie of eutiches , published an edict , wherein all men were commanded to worship god not under three persons as a trinity , but as a quaternity , containing it in foure persons : and could not by any counsell be brought from that devillish error , but repelled from him divers bishops with great reproach , which came to perswade him to the contrary : for which cause not long after , a flash of lightning from heaven suddenly seised upon him , and so hee perished when he had raigned twenty eight yeares . iustinus the second also , who after the death of iustinian obtained the imperiall crowne , was a man of exceeding pride and cruelty , contemning poverty , and murthering the nobility for the most part . in avarice his desire was so insatiate , that he caused iron chests to be prepared , wherein he might locke up that treasure which by unjust exactions he had extorted from the people . notwithstanding all this , he prospered well enough untill he fell into the heresie of pelagius , soone after which , the lord bereft him of his wits , and shortly aster of his life also , when hee had raigned eleven yeares . mahomet , by birth an arabian , and by profession one of the most monstrous hereticks that ever lived , began his heresie in the yeare . his off-spring was out of a base stocke ; for being fatherlesse , one abdemonoples a man of the house of ismael , bought him for his slave , and loved him greatly for his favour and wit : for which cause he made him ruler over his merchandise and other businesse . now in the meane while one sergius a monk ( flying for heresie into arabia ) instructed him in the heresie of nestorius : a while after , his master died without children , and left behinde him much riches , and his wife a widow of fifty yeares of age , whom mahomet married , and when she died , was made heire of all her riches . so that now ( what for his wealth and cunning in magick ) he was had in high honour among the people . wherefore ( by the counsell of sergius ) hee called himselfe the great prophet of god. and shortly after ( when his fame was published ) he devised a law and kinde of religion called alcaron , wherein hee borrowed something almost of all the heresies that were before his time , with the sabellians he denied the trinity : with the maniches he said there was but two persons in the deity : he denied the equality of the father with the sonne , with eunomius : and said with macedone that the holy ghost was a creature ; and approved the community of women with the nicholaits : he borrowed of the jewes circumcision ; and of the gentiles much superstition ; and somewhat he tooke of the christian verity , besides many devillish fantasies invented of his owne braine : those that obeyed his law , he called sarazins . now after he had lived in these monstrous abuses forty yeares , the lord cut him off by the falling sicknesse , which he had dissembled a long time , saying when he was taken therewith , that the angell gabriel appeared unto him , whose brightnesse hee could not behold : but the lord made that his destruction , which be imagined would be for his honour , and setting forth his sect. infinite be the examples of the destruction and judgement of private heretiques in all ages , and therefore we will content our selves with them that be most famous . in the yeare of our lord , and the third yeare of the raigne of queen elizabeth , there was in london one william geffery , that constantly avouched a companion of his called iohn moore to bee christ our saviour , and could not bee reclaimed from this mad perswasion , untill hee was whipped from southwarke to bedlam , where the said moore meeting him , was whipped also , untill they both confessed christ to bee in heaven , and themselves to bee sinfull and wicked men . but most strange it is , how divers sensible and wise men were deluded and carried beside themselves by the subtilty of satan , in the yeare , and of the raigne of queene elizabeth , the memory whereof is yet fresh in every mans head and mouth , and therefore i will but briefly touch the same . edmund coppinger and henry arthington , two gentlemen , being associated with one william hacket , sometimes a prophane & very leud person , but now converted in outward shew , though not in inward affection , were so seduced by his hypocriticall behaviour , and the devils extraordinary devices , that from one point to another they came at last to thinke , that this hacket was anointed to be the judge of the world ; and therefore comming one day to hackets lodging in london , he told them they had been anointed of the holy ghost : then coppinger asked him what his pleasure was to be done ? goe your way ( saith he ) and proclaim in the citie , that christ jesus is come with his fanne in his hand to judge the earth : and if they will not beleeve it , let them come and kill me , if they can . then coppinger answered , it should be done forthwith ; and thereupon ( like mad-men ) he and arthington ran into the streets , and proclaimed their message aforesaid : and when by reason of the concourse of people they could not proceed any further , they got up into two emptie carts in cheape , crying , repent , repent , for christ iesus is come to judge the world : and then pulling a paper out of his bosome , he read out of it many things touching the office and calling of hacket , how he represented christ by taking part of his glorified body , &c. besides , they called themselves his prophets , one of justice , another of mercy . and thus these simple men were strangely deceived by a miraculous illusion of satan , who no doubt by strange apparitions had brought them into this vaine conceit . but let us observe the end of it ; it was thus : the whole citie being in amaze , tooke hacket , the breeder of this device , and arraigning him before the maior and other justices , found him guiltie as well of this seditious practise , as of speaking traiterous words against the queene : wherefore he was shortly after hanged on a gibbet in cheap-side , counterfeiting to his last his old devices , and at length uttering horrible blasphemies against the majestie of god. as for his prophets , coppinger dyed the next day in bride well , and arthington was kept in prison , upon hope of repentance . chap. xx. of hypocrites . as god is a spirit and truth , so he will be worshipped in truth of spirit and affection , and not in hypocrisie and dissimulation : for which cause he commandeth us by the mouth of moses , in the sixth and tenth chapters of deuteronomy , to love and honour him with all our heart , with all our soule , and all our strength : which hypocrites are so farre from doing , that they have nothing in them but a vaine shew of coined religion , and so by that means break the first commandement ; thinking to bleare gods eyes with their outward shewes and ceremonies , as if he were like men , to see nothing but that which is without , and offereth it selfe to the view ; but it is quite contrary : for it is he that descryeth the heart , and searcheth out all the cornors thereof , to see what truth and sinceritie is therein , and therefore hateth and detesteth all hypocrisie , and abhorreth all such service as is performed onely for fashion sake , or in regard of men : as appeareth by there proofes and checks which the prophet esay denounceth against the hypocrites of his time : who made shew of honouring god , but it was but with their lips and vaine and frivolous ceremonies , not in truth of heart and affection : so our saviour christ thundred out his curses against the scribes and pharisees with the judgements and vengeance of god for their hypocrisie . with this sinne was balaam that wicked prophet , upon whom god bestowed a certaine gift of prophesie , infected : for when king balac sent for him to curse the israelites , he made as though he would not enterprise any thing contrary to the will of god as if he had him in great reverence and estimation : neverthelesse being allured and enticed by the golden presents which were sent him , he despised gods commandement , and discovered his own secret impietie , and became an hired slave and enemy to the people of god : but as he was in journey towards him , there happened a strange and prodigious thing ; an angell met him by the way with a naked sword in his hand ready to hew him in pieces : whom when he himselfe being blinded with covetousnesse as with a vaile , could not perceive , ●is asse saw and was afraid ; and that which was more strange , the poore bruit and dumbe beast speaking in a new language like a man , reproved his masters madnesse . whereat he being sore amazed , and notwithstanding all the asses humbling before the angell , yet pursued his unhappy journey , to his eternall shame and confusion , as one of an obstinate and heardened heart ; for he was forced by the spirit of god to blesse those whom he had purposed to curse ; and yet further discovering his hypocrisie and envious disposition , he was the cause why the israelites provoked the wrath of god against themselves , through the pernicious and deceivable counsell which he gave to the madianites ; for which cause he himselfe was in the end slain . in this range may we place geesie , elizeus servant , who being as is it were the disciple and profest follower both of his masters life and doctrine , the true prophet of god , by whom for the further assurance and confirmation of the grace and blessing of god , he had seene many notable and excellent miracles wrought ; yet notwithstanding was not true of heart , but drawne aside by desire of lucre , that caused him secretly ( unwitting to his master ) to ru●ne after naaman the syrian in his masters name , for the money and apparell which his master had before refused : and supposing his knavery to be so hidden that it could not come to light , god discovered and pulled off his visard , and punished as well the deed , as the manner of doing hereof , upon him and his posteritie , with a perpetuall leprosie . saint luke in the first chapter of the acts , doth at large describe the hypocrisie of ananias and saphira , who that they might seeme zealous to godward , and charitable toward the saints , having sold a certaine possession , under pretence of giving the price thereof among the poore , retained covertly a certaine portion of it to their owne use , being so impudent as to lye unto the holy ghost the president of the church , and founder of all secrets : but being attached by the mouth of peter , a just and fearfull judgement of god fell on them both , even their sudden death at the apostles feet , one after another . nicephorus telleth of one philip , the first emperour that undertook the name and profession of christ ; but by the report of other writers , it proceeded not from any zeale of religion , or feare of god , but onely to the intent to counterfeit a kind of honestie , and cover his foule vices and cruelties under the cloake of religion . but god quickly espied and punished his deepe hypocrisie ; for before he had raigned full five yeares , both he and his son were slain at verona by his men of war. let us learn then this lesson , by these examples to carry our selves in all purenesse , sinceritie , and good conscience before god ; that our thoughts , words , and deeds , being estranged from all hypocrisie , and dissimulation , may be agreeable and acceptable in his sight . moreover , even as hypocrisie can winde and insinuate her selfe into the pure and sincere service of god , as hath been declared ; so doth she play her part with no lesse bravery and ostentation in superstition and idolatry : for the truth whereof ( before i proceed further ) i will set downe a history not altogether unworthy the reading and remembring . two hundred yeares are not yet past , since there was in the raigne of charles the seventh , king of france , a certaine preaching frier of britaine , called frier thomas , who by his dissembling customes and brags , under pretence of a certaine reformation of manners , so mightily deceived the whole world , that every where he was reputed for an holy man. this frier puffed up with a greedy desire of vaine-glory , used to goe from towne to towne , and from countrey to countrey , finding exceeding honourable entertainment in every place ; which he tooke very willingly ; and that he might ride at the more case , he got him a little young mule , that would goe very softly ; and in this sort appointed , he was accompanied with divers of his owne order , and many other disciples that went for the most part on foot by him : the people flocked from all quarters to see him ; yea , and many were so besotted , as to forsake their fathers , mothers , wives , and children , to attend upon this holy man. alwayes when he came neere to any citie , the burgesses , and gentlemen , and clergy , with one consent came forth to meet him , doing him as much reverence ( saith mine author ) as they would have done to one of christs apostles if he were alive . hee was very well content , that honourable personages , as knights and such others , being on foot , should hold his mule by the bridle , to be in stead of pages and lacquies to lead him into the townes . his entrance into every citie was with great pompe and magnificence , and his lodging provided at the richest and stateliest burgesses house . now that he might the better play his part , they prepared him in the best and convenientest places in the citie , a scaffold richly hung and garnished , upon the which his custome was first to say masse , then to begin his sermon ; wherein he ripped up the vices of every estate , but reproved especially the clergies enormities , because of their concubines and whores which they maintained : wherein he did say nothing but that which was good and lawfull ; but in the same he used no discretion , but joyned madnesse and sacriledge with his monkish nature , in stirring up little children to exclaime upon women for their attyre , promising certain dayes of pardon to them , as if he had been a god : so that ladies and gentlewomen were inforced to lay aside for a season their accustomed trinkets . moreover also , towards the end of his sermons hee commanded to be brought unto him their chesse-boords , cards , dice , nine-pins , and such other trash , which he openly threw into the fire , to be burned before them all . and that he might give more strength and credit to this his paltry rifraffe , he caused the men and women to be divided on each side , with a line drawne betwixt them , as in a tennis-court ; and by this means he drew together sometimes twentie thousand persons : so ready and zealous is and ever hath been the world to follow after such hypocriticall deceivers , rather than the true preachers of gods word . but let us heare the issue of this holy hypocrite ; it was thus : when he had in the fore-named sort traversed as well france as flanders ; it took him in the head to passe the mountaines , and visit rome ; imagining that it was no hard matter to obtaine the popeship , seeing that in all places where he went , there was equall honour given unto him : or if he should faile of that hope , yet at least the pope and his cardinals would entertain him honourably ; but it happened farre short of his expectation : for popes are not so prodigall of their honours , to doe any such reverence to a poore silly monke , but are very niggards and sparing thereof even towards kings ; so farre are they from leaving their thrones of majestie to any other : neither must we thinke that the pope cared greatly for all those trickes and quidditi●s of frier thomas , seeing he himselfe is the onely merchant of such trash . when he was arrived at rome , pope eugenius seeing that he came not according to custome , to kisse his holinesse feet , sent for him twice , and understanding that he refused to come , and that he feigned himselfe to be evill at ease , sent his treasurer , but not to impart to him any treasure , but to apprehend and attatch him . the frier now perceiving that enquiry was made for him , and that they were at his chamber-dore , leapt out at a window , thinking by that means to escape ; but he was quickly taken prisoner by the treasurers servants , waiting before the dore , and brought before the consistory of cardinals : law proceeded against him , by doome wherof , though no erroneous opinious could be proved against him , he was adjudged to the stake to be burned for an hereticke : but it was sufficient to make him guiltie , because he defamed the priests in his sermons , and had spoken so broadly of their gossips , and had been so bold to usurpe the authoritie of giving pardons , which the popes claime for a priviledge of their owne see ; and besides , had made no more account of him that is a petty god on earth , but had done all these things without his leave and licence : it was a hard matter to be endured of the bishops of rome , that a silly monke should so intermeddle with their affaires , and should derogate any whit from their supremacy , seeing that they quit themselves so well with kings and emperours , and can at every sleight occasion make them stoope : neither is it to be doubted , but that pope eugenius was very jealous of the honour which frier thomas attained unto in every place , and fearfull lest his presence might disturbe his present estate . by this meanes god , who useth all instruments for his owne purpose , and can direct every particular to the performing of his will , did punish and correct the hypocrisie of this monke , that seemed to be holy and wise , being indeed nothing but foolish , stubborne , and ambitious . moreover , most notable was the hypocrisie of two counterfeit holy maids ; one of kent in england , called elizabeth barton ; the other of france , called ioane la pucelle : the former of which , by the procurement and information of one richard master , parson of aldington , and edward bocking doctor of divinity , a monke of canterbury , and divers others , counterfeited such manner of trances and distortions in her body , with the uttering of divers counterfeit vertues and holy words , tending to the rebuke of sinne , and reproving such new opinions as there began to spread , that shee woon great credit amongst the people , and drew after her a multitude of favourites ; besides , she would prophecy of things to come , as that shee should be helped of her disease by none but the image of our lady in aldington ; whither being brought , she appeared to the people to be suddenly relieved from her sicknesse ; by meanes of which hypocriticall dissimulation she was brought into marvellous estimation , not only with the common people , but with divers great men also , insomuch that a book was put in print , touching her fained miracles and revelations . howbeit , not content to delude the people , she began also to meddle with the king himself , henry the eight ; saying , that if he proceeded to be divorced from his wife queene katherine , he should not remaine king one month after , and in the reputation of god not one day : for which and many other tricks practised by her , she with her complices was arraigned of high treason , and after confession of all her knavery , drawn from the tower to tyburne , and there hanged ; the holy maidens head being set upon london bridge , and the other on certaine gates of the city . the other named la pucella de dieu , marvellously deluded with her counterfeit hypocrisie , charles the seventh , king of france , and all the whole french nation ; in such sort , that so much credit was attributed unto her , that she was honoured as a saint , and thought to be sent of god to the aide of the french king. by her meanes orleance was woon from the english , and many other exploits atchieved , which ( to be short ) i will referre the reader unto the french chronicles , where they shall finde her admirable knavery at large discovered . but touching her end , it was on this sort : as she marched on horsebake to the towne of champaigne , to remove the siedge , wherewith it was guirt by the duke of burgoine and other of the english captaines , sir iohn leupembrough , a burgonian knight , tooke her alive , and conveyed her to the city of roan , where she faigning her selfe with child , when the contrary was knowne , was condemned and burnt . and thus these two holy women , that in a diverse kind mocked the people of england and france by their hypocrisie , by the justice of god came to deserved destructions . chap. xxi . of conjurers , and enchanters . if god by his first commandement hath enjoyned every one of us to love , serve , and to cleave unto him alone in the conjuction and unity of a true faith and hope unremovable , there is no doubt but he forbiddeth on the other side that which is contrary to this foresaid duty , and herein especially that accursed familiarity which divers miserable wretches have with that lying spirit , the father of errour , by whose delusions and subtilty they busie themselves in the study of sorceries and enchantments , whereupon it is forbidden the israelites in the nineteenth of leviticus , to turne after familiar spirits , or to seeke to soothsayers to be defiled by them : and the more to withdraw them from this damnable crime , in the chapter following there is a threat set downe against it in manner of a commandement , that if either man or woman have a spirit of divination or soothsaying in them , they should dye the death , they should stone them to death , their bloud should be upon them : so in the two and twentieth of exodus , the law of god saith , thou shalt not suffer a witch to live : and moses following the same steps , giveth an expresse charge in the eighteenth of deuteronomy , against this sinne , saying , let nonebe found among thee that useth witchcraft , nor that regardeth the clouds or times , nor a sorcerer , or a charmer , or that counselleth with a spirit , or a teller of fortunes , or that asketh counsell of the dead , for all that doe such things are abhomination unto the lord. and therefore this sinne , sam. ver . . is reputed amongst the most hainous and enormous sinnes that can be : when they shall say unto you ( saith the prophet ) enquire at them that have a spirit of divination , and at the soothsayer , which whispers and murmures : answer , should not a people enquire at their god ? from the living to the dead ? to the law , and to the testimony ? wherefore it was a commendable thing , and worthy imitation , when they that had received the faith by pauls preaching , having used curious arts , as magicke and such like , being touched with the feare of god , brought their bookes , and burned them before all men , although the price thereof amounted to fifty thousand pieces of silver , which by budeus his supputation ariseth to five thousand french crownes . the councels , as that of carthage , and that other of constantinople , kept the second time in the suburbs , utterly condemned the practices of all conjurers and enchanters . the twelve tables in rome adjudged to punishments those that bewitched the standing corne . and for the civill law , this kind is condemned both by the law iulia and cornelia . in like manner the wisest emperours ( those i mean that attained to the honour of christianity ) ordained divers edicts and prohibitions , under very sharp and grievous punishments , against all such villany : as constantine in the ninth book of the cod. tit . . enacted , that whosoever should attempt any action by art magicke , against the safety of any person , or should bring in or stir up any man , to make him fall into any mischiefe or riotous demeanour , should suffer a grievous punishment : in the fifth law he forbiddeth every man to aske counsell at witches , or to use the helpe of charmers and sorcerers , under the paine of death . let them ( saith he in the sixth law ) be throwne to wild beasts to be devoured , that by conjuring or the helpe of familiar spirits go about to kill either their enemies , or any other . moreover in the seventh law he willeth , that not so much as his owne courtiers and servants , if they were found faulty in this crime , should be spared , but severely punished ; yet neverthelesse , many of this age gave themselves over to this filthy sinne , without either feare of god , or respect of law : some through a foolish and dangerous curiosity , others through the overruling of their owne vile and wicked affections , and a third sort , troubled with the terrours of an evill conscience , desire to know what shall besall and happen unto them in the end . thus saul the first king of israel being troubled in himselfe , and terrified with the army of the philistims that came against him , would needs foreknow his owne fortune , and the issue of this doubtfull warre . now whereas before whilest he performed the duty of a good king , and obeyed the commandement of god , hee had cleansed his realme of witches and enchanters ; yet is he now so mad as to make them serve his owne turn , and to use their counsels in his extremity ; adding this wickednesse to the number of his other great sins , that the measure thereof might be full : he went therefore to a witch to seeke counsell , who caused a devill to appeare and speake unto him in the shape of samuel , and foretell him of ( gods just judgement upon his wickednesse ) his utter and finall ruine and destruction . an example not much unlike unto this in the event , but most like in practise , wee finde recorded of natholicus , the one and thirtieth king of the scots : who , after he had unjustly usurped the crowne and seepter , and installed himselfe by much bloudshed into the throne of the kingdome , by open intrusion , and no apparent shew of right , sought by the same means to confirme and establish the kingdome unto him : and therefore ( as wickednesse is alwaies accompanied with suspition and feare ) hee sent one of his trustiest f●iends to a witch , to enquire of things to come , both what successe he should have in his kingdome , and also how long he should live : the witch answered , that he should not live long , but should shortly be murthered , not by his enemy , but by his familiar friend : when the messenger urged instantly of whom ; she answered , of him : hee detesting her at first , and abhorring the thought of any such villany , yet at length considering that it was not safe to disclose the witches answer , and on the other side , that it could not be concealed , resolved for his most security , rather to kill the tyrant , with the favour of many , than to save him alive with the hazard of his owne head . therefore as soone as he was returned home , being in secret alone with the king , to declare unto him the witches answer , he slew him suddenly , and gave him his just desert , both for his horrible cruelty , and wicked sorcery . let all them that make no conscience of running to witches , either for their lost goods , or for recovery of their owne or friends health , remember this example either for their instruction to amend , or for their terrour , if they continue that devillish practise . plutarch in the life of romulus reporteth of one cleomedes , a man in proportion of body , and cruell practises , huge and gyant-like : who for that he was the cause of the death of many little children , and was pursued by the parents of those dead infants , who sought to be revenged on him for that cruell part , he hid himselfe in a coffer , closing the lid fast to him : but when the coffin was broken up , the conjurer was not therein , neither alive nor dead , but was transported by the malitious spirit the devill , to a place of greater torment . antient histories make mention of one piso , a man of credit and authority among the romanes , whom the emperour tiberius gave unto his sonne germanicus for an help and counsellor in the mannaging of his affaires in asia ; so well was he perswaded both of his sufficiency , courage , and loyalty towards him . it chanced a while after , that he was suspected to have bewitched to death the said germanicus : the signes and markes of which suspition were , certaine dead mens bones digged out of the earth with divers charmes and curses , and germanicus name engraven in tables of lead , and such like trash which witches use to murther men withall , were found with him . whereupon tiberius himselfe accused him of that crime ; but would not have the ordinary iudges to sit upon it , but by speciall priviledge committed the enquiry thereof unto the senate . piso , when every man thought he was preparing himself for his defence against the morrow ( like a wise man to prevent all mischiefes ) was found dead the day before , having his throat cut , and , as most likelihood was , finding himselfe guilty of the fact , and too weake to overweigh the other side , forestalled the infamy of a most shamefull death , by killing himselfe ; although there be that say , that the emperour sent one of purpose to dispatch him in this manner . olaus magnus telleth of one methotin , a noble magitian in old time , that by his delusions did so deceive and blinde the poore ignorant people , that they accounted him not onely for some mighty man , but rather for some demy god ; and in token of the honour and reverence they bare him , they offered up sacrifices unto him , which he refused not ; but at last his knaveries and cousenages being laid open , they killed him whom before they so much esteemed : and because his dead carkasse with filthy stinke infected the approachers , they digged it up , and broached it upon the end of a stake , to be devoured of wild beasts . another called hollere ( as the same author witnesseth ) plaid the like tricks in abusing the peoples minds as strongly as the other did , insomuch that he was reputed also for a god : for he joyned with his craft , strength and power to make himselfe of greater authority in the world . when he listed to passe over the sea , he used no other ship but a bone figured with certaine charmes , whereby he was transported , as if both sayles and wind had helped and driven him forwards ; yet his inchanted bone was not of power to save him from being murthered of his enemies . the same author writeth , that in denmarke there was one otto a great rover and pyrat by sea , who used likewise to passe the seas without the help of ship or any other vessell , and sunke and drowned all his enemies with the waves , which by his cunning he stirred up : but at last his cunning practise was over-reached by one more expert in his art than himselfe , and as he had served others , so was he himselfe served , even swallowed up of the waves . there was a conjurer at saltzburg , that vaunted that he could gather together all the serpants within half a mile round about into a ditch , and feed them and bring them up there : and being about the experiment , behold , the old and grand serpent came in the while , which whilest he thought by the force of his charmes to make to enter into the ditch among the rest , he set upon and inclosed him round about like a girdle so strongly , that hee drew him perforce into the ditch with him , where he miserably died . mark here the wages of such wicked miscreants , that as they make it their occupation to abuse simple folke , they are themselves abused and cousened of the devill , who is a finer jugler than them all . it was a very lamentable spectacle that chanced to the governour of mascon a magitian , whom the devill snatched up in dinner while , and hoisted aloft , carrying him three times about the towne of mascon in the presence of many beholders , to whom he cried on this manner , help , help , my friends ; so that the whole towne stood amased thereat , yea and the remembrance of this strange accident sticketh at this day fast in the minds of all the inhabitants of this country ; and they say , that this wretch having given himselfe to the devill , provided store of holy bread ( as they call it ) which he alwaies carried about with him , thinking thereby to keep himself from his clawes ; but it served him to small stead , as his end declared . about the yeare , charles the seventh being king of france , sir glyes of britaine , lord of rais , and high constable of france , was accused ( by the report of enguerran de monstrelet ) for having murthered many infants and women with childe , to the number of eightscore or more , with whose bloud he either writ or caused to be written books full of conjurations , hoping by that abhominable means to attaine to high matters : but it happened cleane crosse and contrary to his expectation and practise ; for being convinced of those horrible crimes ( it being gods will , that such grosse and palpable sinnes should not go unpunished ) he was adjudged to be hanged and burned to death , which was also accordingly executed at nantes , by the authority of the duke of britaine . iohn francis picus of mirand saith , that he conferred divers times with many , who being inticed with a vaine hope of knowing things to come , were afterwards so grievously tormented by the devill ( with whom they had made some bargain ) that they thought themselves thrise happy if they escaped with their lives . he saith moreover . that there was in his time a certaine conjurer that promised a too curious and no great wise prince , to present unto him upon a stage the siege of troy , and achilles , and hector fighting together as they did when they were alive ; but he could not performe his promise for another sport and spectacle more hideous and ougly to his person ; for he was taken away alive by a devill , in such sort , that he was never afterward heard of . in our owne memory the earle of aspremont and his brother lord of orne , were made famous , and in every mans mouth , for their strange and prodigious seats , wherein they were so unreasonably dissolute and vaine-glorious , that sometime they made it their sport and pastime to breake downe all the windowes about the castle aspremont , where they kept ( which lyeth in lorraine two miles from saint michael ) and threw them piecemeale into a deep well to heare them cry plumpe : but this vaine excesse presaged a ruine and destruction to come , as well upon their house , which at this present lyeth desolate and ruinous in many respects , as upon themselves , that finished their daies in misery one after another ; as we shall now understand of the one the lord of orne : as for the earle , how hee died , shall more at large be declared elsewhere . now it chanced , that as the lord of orne was of most wicked and cruell conditions , so hee had an evill favoured looke , answerable to his inclination and name , to be a conjurer : the report that went of his cruelty was this , that upon a time he put the baker ( one of his servants , whose wi●e he used secretly to entertaine ) into a ●un , which he caused to be rowled from the top of a hill , into the bottome , sometimes as high as a pike , as the place gave occasion ; but by the great mercy of god , notwithstanding all this , this poore man saved his life . furthermore , it was a common report , that when any gentlemen or lords came to see him , they were entertained ( as they thought ) very honourably , being served with all sort of most dainty faire and exquisite dishes , as if he had not spared to make them the best cheere that might be : but at their departure , they that thought themselves well refreshed , found their stomacke empty and almost pined for want of food , having neither eaten nor drunk any thing save in imagination only ; and it is to be thought , that their horses found no better fare than their masters . it happened one day that a certaine lord being departed from his house , one of his men having left something behind , returned to the castle , and entring suddenly into the hall where they dined but a little before , he espied a munky beating the master of the house that had feasted them of late , very sore . and there be others that say , that he hath been seen through the chink of a dore lying on a table upon his belly all at length , and a munkey scourging him very strangely ; to whom he should say , let me alone , let me alone , wilt thou alwaies torment me thus ? and thus he continued a long time : but at length after he had made away all his substance , he was brought to such extremity , that being destitute of maintenance , and forsaken of all men , he was fain ( for want of a better refuge ) to betake himselfe to the hospitall of paris , which was his last mansion house , wherein he died . see here to how pittifull and miserable an end this man fell ; that having been esteemed amongst the mighties of this world , for making no more account of god , and for following the illusions of satan ( the common enemy of mannkdi ) became so poore and wretched as to dye in an hospitall among cripples and beggars . it is not long since there was in lorraine a certaine man called coulen , that was over much given to this cursed art : amongst whose tricks this was one to be wondred at ; that he would suffer harquebuses or pistols to be shot at him , and catch their bullets in his hand without receiving any hurt : but upon a certain time one of his servants being angry with him , hot him such a knock with a pistoll ( notwithstanding all his great cunning ) that he killed him therewith . moreover , it is worthy to be observed , that within these two hundred yeares hitherto , more monks and priests have been found given over to these abhominations and devillishnesses , than of all other degrees of people whatsoever , as it is declared in the second volume of enguerran de monstralet more at large : where he maketh mention of a monke that used to practise his sorceries in the top of a tower of an abbey , lying neere to longin upon marne , where the devils presented themselves to be at his commandement : and this was in the raigne of charles the sixth . in the same booke it is recorded , that in the raigne of charles the seventh , one master william ediline doctor in divinity , and prior of saint germaine in lay , having been an augustine frier , gave himselfe to the devill for his pleasure , even to have his will of a certain woman : he was upon a time in a place where a synagogue of people were gathered together ; where to the end that he might quickly be ( as he himselfe confessed ) he took a broom and rode upon it . he confessed also that he had don homage to that enemy of god , the devill ▪ who appeared unto him in the shape of a sheep , and made him kisse his hinder parts , as he reported . for which causes hee was placed upon a scaffold , and openly made to weare a paper containing his owne faults , and afterwards plotted to live prisoner all the rest of his life laden with yrons , in the bishop of eureux his house , which was accordingly executed . this happened in the yeare . in the raigne of the same king , , there was a certaine curate of a village neere to soissons , who to revenge himselfe of a farmer that retained from him the tenths which were appointed to the knights of the rhodes , went to a witch , of whom he received in gift a fat toad in an earthen pot , which she had a long while fed and brought up , which she commanded him to baptise ; as he also did , and called it by the name of iohn : albeit i tremble to recite so monstrous and vile a fact ; yet that every man might see how deadly besotted those sort of people are that give themselves over to satan , and with what power of errour he overwhelmeth them , and beside , how full of malice this uncleane spirit is , that as it were in despight of god , would prophane the holy sacrament of baptisme . this good holy curate , after he had consecrated the holy host , gave it also to the toade to eat , and afterward restored it to the witch again , who killing the toade , and cutting it in pieces , with other such like sorceries , caused a young wench to carry it secretly into the farmers house , and to put it under the table as they were at dinner ; whereupon immediately the farmer and his children that were at the table fell suddenly sicke , and three dayes after died : the witch her selfe being detected , was burned , but the curate suffered onely a little imprisonment in the bishop of paris house , and that not long for what with friendship and money he was soone delivered . froissard , who was treasurer and canon of chymay , reporteth of another curate in the countrey of beare ( under charles the seventh ) that had a familiar spirit which hee called orthon : whose helpe hee used to the disturbance of the lord of corosse , by causing a terrible noise to bee heard every night by him and his servants in his castle , because the said lord withheld his tythes from him , and converted them to his owne use . in the yiare , at nuremburg a certaine priest studied art magick , and being very covetous of gold and silver , the devill ( whom hee served ) shed him through a chrystall certaine treasures hidden in the city : he by and by ( greedy of this rich prey ) went to that part of the city where hee supposed it to have lien buried : and being arrived at the place , with a companion whom he brought to this pretty pastime , fell a searching and digging up a hollow pit , untill he perceived a coffer that lay in the bottome of the hole , with a great blacke dog lying by it : whither he was no sooner entred , but the earth fell downe and filled up the hole , and smothered and crushed him to death . so this poore priest was entrapped and rewarded by his master no otherwise than he deserved ; but otherwise than he expected or looked for . howbeit they are not onely simple priests and friers that deale with these cursed arts , but even popes themselves . silvester the second ( as platina and others report ) was first a conjuring frier , and gave himselfe to the devill upon condition he might be pope , as he was indeed ; and having obtained his purpose , as it seemed he began earnestly to desire to know the day wherein he should die : which also his schoolmaster the devill revealed unto him , but under such doubtfull tearmes , that he dreamed in his foolish conceit , of immortality , and that he should never die . it chanced on a time as he was singing masse at rome in a temple called ierusalem ( which was the place assigned him to die in ) and not ierusalem in palestina ( as he made himselfe falsly to beleeve , he heard a great noise of devils that came to fetch him away ( note that this was done in masse while ) whereat he being terrified and tormented , and seeing himselfe not able any way to escape , hee desired his people to rend his body in pieces after his death , and lay it upon a charriot , and let horses draw it whither they would ; which was accordingly performed : for as soone as he was dead , the pieces of his carkasse were carried out of the church of laterane by the wicked spirit , who as he ruled him in life , so he was the chiefe in his death and funerals . by like means came benedict the ninth to the popedome , for he was a detestable magitian ; and in the ten yeares wherein he was pope having committed infinite villanies and mischiefs , was at last by his familiar friend the devill strangled to death in a forrest , whither he went to apply himselfe the more quieter to his conjurings . gregory the sixth , scholler to silvester , as great a conjurer as his master , wrought much misery in his time , but was at last banished rome , and ended his life in misery in germany . iohn the two and twentieth , being of no better disposition than these we have spoken of , but following judiciall astrology , sed himselfe with a vain hope of long life , whereof he vaunted himselfe among his familiars , one day above the rest at viterbum , in a chamber which he had lately builded , saying , that he should live a great while , he was assured of it : presently the floore brake suddenly in pieces , and he was found seven daies after crushed to pieces under the ruines thereof . all this notwithstanding , yet other popes ceased not to suffer themselves to be infected with this execrable poison : as hildebrand , who was called gregory the seventh , and alexander the sixth , of which kinde we shall see a whole legend in the next booke . doe but marke these holy fathers how abhominable they were , to be in such sort given over to satan . cornelius agrippa , a great student in this cursed art , and a man famous both by his owne works and others report , for his necromancy , went alwaies accompanied with an evill spirit in the similitude of a blacke dogge : but when his time of death drew neer , and he was urged to repentance , hee tooke off the inchanted collar from the dogs neck , and sent him away with these termes ; get thee hence thou cursed beast , which hast utterly destroyed mee neither was the dog ever after seen : some say he lept into araris , and never came out againe . agrippa himselfe died at lyons in a base and beggarly inne . zeroastres king of bactria is notified to have bin the inventer of astrology and magicke . but the devill ( whose ministry he used ) when he was too importunate with him , burned him to death . charles the seventh of france , put egedius de raxa● marshall of his kingdome , to a cruell and filthy death , because he practised this art , and in the same had murthered an hundred and twenty teeming women and yong infants : he caused him to be hanged upon a forke by a hot fire , and roasted to death . bladud the sonne of lud king of britaine , now called england , in the yeare of the world , ( hee that builded the city of bath , as our late histories witnesse , and also made therein the bathes ) addicted himselfe so much to the devillish art of necromancy , that hee wrought wonders thereby , insomuch that he made himselfe wings , and attempted to flee like dedalus : but the devill ( as ever like a false knave ) forsooke him in his journey , so that hee fell downe and brake his necke . in the yeare of our lord , one ●●mon penbrooke dwelling in saint georges parish in london , being a figure setter , ●nd vehemently suspected to be a conjurer , by the commandement of the iudge appeared in the parish church of saint saviour at court holden there : where whilest he was busie in eutertaining a proctor , and leaned his head upon a pew a good space , the proctor began to lift up his head to see what he ayled , and found him departing out of this life , and straightwayes he fell downe ratling in the throat , without speaking any one word . this strange judgement happened before many witnesses , who searching him , found about him five devillish books of conjuration and most abhominable practises , with a picture in tin of a man having three dice in his hand , with this writing , chance dice fortunately ; and much other trash : so that every one consessed it to be a just judgement against sorcery , and a great example to cause others to feare the just judgement of god. now let every one learne by these examples to feare god , and to stand firme and stedfast to his holy word , without turning from it on any side , so shall he be safe from such like miserable ends as these wicked varlets come unto . chap xxii . of those that through pride and vaine-glory strove to usurpe the honour due unto god. aforgetfull and unthankfull minde for the benefits which god bestoweth upon us , is a branch of this first commandement , as well as those which went before : and this is when we ascribe not unto god the glory of his benefits , to give him thanks for them , but through a foolish pride extoll our selves higher than we ought , presuming above measure and reason in our owne power , desire to place our selves in a higher degree than is meet . with this sond and foolish affection ( i know not how ) our first fathers were tickled and tainted from the beginning , to think to impaire the glory of god : and they also were puffed up with the blast of ambition , that i know not with what fond , foolish , rash , and proud conceit , went about after the floud to build a city and tower of exceeding height , by that means to win same and reputation amongst men : in stead whereof they ought rather to have praysed god by remembring his gracious goodnesse in their miraculous deliverance in their fathers persons , from that generall deluge and shipwracke of the world : but forasmuch as with a proud and high stomacke they lifted up themselves against god , to whom all glory onely appertaineth , therefore god also set himselfe against them and against their over bold practises , interrupting all their determined presumptuous purposes , by such a confusion and alteration of tongues which he sent among them , that one could not understand another : so that with shame they were constrained to leave their begun worke . and besides , in stead of that strong and sure habitation which they dreamed on , to maintain and defend themselves by , against all enemies , and 〈◊〉 fortresse and castle wherby they went about to keep other in subje●●●on to them , they were forced to forsake the place by the just judgement of god , who scattered and dispersed them hither and thither that he might bring them to that estate and condition which they most of all feared , and strove to shun . and thus god resisteth the proud , and favoureth the humble : loe here the punishment wherewith god punished their sin , remaining still upon them this day , for a chastisement of their proud spirits . with the staine of this sinne , most commonly , the mightiest potentates of this world are defiled , who although both by word and writing avouch and confesse their power to be by the grace of god , yet for the most part they are very unthankfull for the same , and so proud and high minded , that they shew themselves most obstinate and ungratefull of all men : for oftentimes they rob him of the honour and glory which is peculiar unto himselfe , and attribute it to themselves , in setting forth their brave and sumptuous shewes and triumphs : this is the sinne whereof nabuchadnezzar king of babell was reproved ; for god having bestowed upon him a kingdome with such pompe and renowne , that he made whole nations to tremble before his face , and putting many people in subjection under him , he ( in stead of giving thanks for these great benefits ) exalted himselfe , suffering his heart to swell , and his understanding to waxe hard with pride , not regarding the lord who extolled him so high : and yet notwithstanding he was constrained to confesse and acknowledge him for the true god , to have an everlasting kingdome , and an infinite power , as well by the forewarning of dreames which daniel interpreted , as by the miraculous deliverance of three young men out of the burning furnace ; therefore as he walked one day in his royall palace at babylon , and vaunted of his greatnesse , and magnificence , saying to himselfe , is not this great babell , which i have built for the house of the kingdome , by the might of my power , and for the honour of my majesty ? now whilest the word was yet in his mouth , a voyce was heard from heaven , saying , o king , to thee it is spoken , thy kingdome shall depart from thee : and according to the tenour of the voyce hee was immediately deposed from his royall seat , spoiled of all his glory , driven from the society of men , deprived of sense , and made a companion for the bruit beasts , and wilde asses , eating grasse like oxen , even so long , untill his haire was growne stiffe like eagles feathers , and his nailes like the clawes of birds . in which estate he continued the space of seven yeares ; even he that a little before was so proud and arrogant , and he that had conquered so many kingdomes and nations , that triumphed over ierusalem , with the kings thereof . this is a most excellent looking glasse for kings to behold the ficklenesse and instability of all their power and pomp , when it pleaseth god to humble and bring them under : there is neither scepter , crowne , stay , or strength of man , that is able to hinder and turne aside the hand of the almighty , the king of kings , from abasing and weakning the most high and strong of this world , let them be never so brave and jolly , and bringing them into a low , contemptible , and brutish estate . besides this which we have already touched , there is another kinde of pride and presumption most damnable and detestable of all ; and it is when a man doth so much forget himselfe , as to seise and take upon him that honour which onely appertaineth to god , ascribing to himselfe a certaine deity . one would hardly thinke that there were any such in the world , so proud as to commit this sinne , did not experience by certaine examples teach us the contrary : as first of all the king of tyre , whose heart was so exalted with the multitude of riches , and the renowne and greatnesse of his house , that he doubted not to esteeme himselfe a god , and to desire majesty and power correspondent thereunto . for which presumption god by the prophet ezechiel reproved him , and threatned his destruction , which afterward came upon him , when by the power of a strange and terrible nation , his goodly godhead was overcome and murthered , feeling indeed that he was no god , as hee supposed , but a man subject to death and misery . king herod , sirnamed agrippa , which put iames the brother of iohn to death , and imprisoned peter , with purpose to make him taste of the same cup , was puffed up with no lesse sacrilegious pride ; for being upon a time seated in his throne of judgement , and arrayed in his royall robes , shewing forth his greatnesse and magnificence in the presence of the embassadors of tyre and sidon , that desired to continue in peace with him , as he spake unto them , the people shouted and cryed , that it was the voice of god , and not of man : which titles of honour he disclaimed not , and therefore the angell of the lord smote him suddenly , because he gave not the glory to god : so that he was eaten with wormes , and gave up the ghost . iosephus reporteth the same story more at large on this manner : vpon the second day of the solemnization of the playes which herod caused to be celebrated for the emperours health , there being a great number of gentlemen and lords present , that came from all quarters to his feast , he came betime in the morning to the theatre , clad in a garment all woven with silver of a marvellous workmanship ; upon which , as the sun rising cast his beames , there glittered out such an excellent brightnesse , that thereby his pernitious flatterers tooke occasion to call him with a loud voice by the name of god : for the which sacrilegious speech , he not reproving nor forbidding them , was presently taken with most grievous and horrible dolours and gripes in his bowels , so that looking upon the people he uttered these words : behold here your goodly god , whom you but now so highly honored , ready to die with extreame paine . and so he died indeed most miserably , even when he was in the top of his honour and jollity , and as it were in the midst of his earthly paradise , being beaten downe and swallowed up with confusion and ignominy , not stricken with the edge of sword or speare ( for that had been far more honourable ) but gnawne in pieces with lice and vermine . simon magus , otherwise called simon the samaritane , borne in a village called gitton , after he was cursed of peter the apostle , for offering to buy the gifts of the spirit of god with money , went to rome , and there putting in practise his magicall arts , and working miracles by the devill , was reputed a god , and had an image erected in his honour , with this inscription , to simon the holy god : besides , all the samaritanes , and divers also of other nations accounted him no lesse , as appeared by the reverence and honour which they did unto him : insomuch , as they called his companion , or rather his whore helena ( for that was her profession in tyre a city of phenicia ) the first mover that distilled out of simons bosome . now he , to foster this foolish and ridiculous opinion of theirs , and to eternize his name , boasted that he would at a certaine time fly up into heaven , which , as he attempted to doe by the help of the devill , peter the apostle commanded the unclean spirit to cast him down again , so that he fell upon the earth and was bruised to death , and proved himselfe thereby to be no more than a mortall , wicked , and detestable wretch . moreover elsewhere we read of alexander the great , whose courage and magnanimity was so exceeding great , that he enterprised to goe out of greece and set upon all asia , onely with an army of two and thirty thousand footmen , five hundred horse , and an hundred and foure score ships : and in this appointment passing the seas , he conquered in short space the greatest part of the world : for which cause he was represented to the prophet daniel in a vision , by the figure of a leopard with wings on his backe , to notifie the great diligence and speedy expedition which he used in compassing so many sudden and great victories ; with pride he was so soone infected , that he would brooke no equall nor companion in his empire ; but as heaven had but one sunne , so he thought the earth ought to have but one monarch , which was himselfe : which mind of his he made known by his answer to king darius demanding peace , and offering him the one halfe of his kingdome to be quiet ; when he refused to accord thereunto ; saying , he scorned to be a partner in the halfe , and hoped to be full possessor of the whole . after his first victory had of darius , and his entrance into aegypt ( which he tooke without blowes , as also he did rhodes and cilicia ) he practised and suborned the priests that ministred at the oracle of hammon , to make him be pronounced and entituled by the oracle , the sonne of iupiter ( which kinde of jugling and deceit was common at that time . ) having obtained this honour , forthwith he caused himselfe to be worshipped as a god , according to the custome of the kings of persia : neither wanted he flatterers about him that egged him forward , and soothed him up in this proud humor : albeit that many of the better sort endeavoured tooth and nayle to turne him from it . it hapned as he warred in india , he received so sore a wound , that with paine thereof he was constrained to say , though he was the renowned sonne of iupiter , yet he ceased not to feele the infirmities of a weake and diseased body : finally , being returned to babylon , where many embassadors of divers farre countries , as of carthage , and other cities in africa , spaine , france , sicily , sardinia , and certaine cities of italy , were arrived to congratulate his good successe , for the great renowne which by his worthy deeds he had gotten ; as he lay there taking his rest many dayes , and bathing himselfe in all kinde of pleasure , one day after a great feast , that lasted a whole day and a night , in a banquet after supper , being ready to returne home , he was poysoned ; when before hee had drunke his whole draught , he gave a deep sigh suddenly , as if hee had been thrust through with a dart , and was carried away in a swoone , vexed with such horrible torment , that had he not been restrained , he would have killed himselfe . and on this manner he that could not content himselfe with the condition of a man , but would needs climbe above the clouds , to goe in equipage with god , drunke up his owne death , leaving as suddenly all his worldly pompe , as hee had suddenly gotten it : which vanished like smoake , none of his children being any whit the better for it . there was in syracusa a city of sicilia ( which is now called saragosse ) a physitian called menecrates , whose folly and presumption was so great , that he accounted himselfe a god , and desired to be so reputed by others ; insomuch that he required no other wages and recompence of the patients which he tooke in hand ( as aelianus witnesseth ) but that they should onely acknowledge him to be iupiter , and call him so , and avow themselves to his service . vpon a time denis the tyrant , desirous to make some pastime with him , made a feast , and invited him amongst others to be his guest ; but because he was a god , to doe him honour answerable to his name , he placed him at a table all alone , and set before him no dishes , but only a censer with frankincense , which was a proper and convenient service for the gods . this honourable duty pleased the physitian very well at the first , so that he shuffed up the perfume most willingly : but when this poore god saw the other guests eating and drinking indeed , and himselfe not being able to be fed with smoake , ready to starve with hunger , arose up and went away all inraged in himselfe , and derided of others ; having more need to purge his owne braines of their superfluous humor , than others from their sicknesses . caligula the first , emperor , being become an ordinary despiser and open mocker of all religion , it came presently in his braine to beleeve ( so drunken was he with a draught of his owne foolish conceit ) that there was no other god but himselfe ; therefore he caused men to worship him , and to kisse his hands or his feet in token of reverence ( which honour afterwards the popes tooke upon them ) yea and was so besotted , that he went about by certaine engines of art to counterfeit thunder and lightnings : albeit in all this pride and arrogancy , or rather folly , there was none so timerous and fearefull as he , or that could sooner upon lighter occasion be dismaied . one day as he was by mount aetna in sicily , hearing by chance the violent cracking of the flames which all that season ascended out of the top of the hill , it strucke so sudden and horrible a feare into him , that he never ceased flying all night till he came to phar in messina . every little thunderclap put him in feare of death , for he would leap up and downe like a mad man when he heard it thunder ; finding himselfe not able by his god head to defend himselfe from the power thereof : but if there chanced greater cracks than ordinary , then would not his hot bed hold him , but needs must he run into the cold floore underneath the bed , to hide himselfe . thus was hee compelled against his will to feare him whom willingly he would not deigne to acknowledge . and thus it falleth out with all wicked miserable atheists , whose hearts imagine there is no god ; and therefore have so little assurance in themselves , that there need no thunder and lightening to amase them ; for the shaking of every leafe is sufficient to make them tremble : to conclude , this atheist , void of all religion and feare of god , and full of all prophanenesse , was according to his due desert , murthered by one of his servants : of the which will follow more at large in the next booke . domitian likewise was so blinded with pride , that hee would be called a god , and worshipped : of whom also wee will speake in the second booke . to these we may adde them also , that to the end to make themselves feared and reverenced as gods , have counterfeited the lightnings and thunders of heaven , as we read of one alladius a latine king that raigned before romulus : who being a most wicked tyrant , and a contemner of god , invented a tricke whereby to present to the eare and eye , the ratling and swift shine of both thunder and lightning ; that by that means astonishing his subjects , he might be esteemed of them for a god : but it chanced that his house being set on fire by true lightning , and overthrowne with the violent strength of tempestuous rain , together with the overflowing of a pond that stood neer , he perished by fire and water , burnt and drowned , and all at once . did not the king of elide the like , and to the same end also , by the devise of a char●t drawne about with foure horses , wherein were certain yron-works , which with wrinching about gave an horrible sound resembling thunder , and torches and squibs which hee caused to be throwne about like lightnings , in such sort , that hee oftentimes burnt the beholders : and in this manner he went up and downe braving it , especially over an yron bridge which he had of purpose built to passe and repasse over at his pleasure ; untill gods long suffering could not endure any longer such outragious and presumptuous madnesse , but sent a thunderbolt from heaven upon his head , that all the world might see by his destruction , the exceeding folly and vaine pride which bewitched him in his life time : which history the poet in the person of sibylla , setteth downe to this effect : i saw salmon in cruell torments lie , for counterfeiting thunder of the skie , and ioves cleere lightning : whilst with torches bright , drawne with foure steeds , and brandished his light , he rode triumphantly through elis streats , and made all grecia wonder at his feats . thinking to win the honour of a god , ( mad as he was ) by scattering fire abroad . with brazen engines , and with courses faigning , a noyse like that which in the clouds is raigning , and no where else : but god from thickest skie , no torch , but such a thunderbolt let flie at him , that headlong whirld him from his cell , and tumbled downe into the deepest hell. thus this arrogant king was punished according to the quality of his offence , even in the same kinde wherein he offended : which thing though it be found written in a poet , yet ought not be rejected for an old wives tale , seeing it is not incredible , that a king might make such pastimes and yron-crashing noises , nor that he might be justly punished for the same : and the rather , because caligula did the like , as we have heard before . and wee read also , that one arthemesius , in the time of the emperour iustinian , counterfeited by certain engines and devises , in his owne house in constantinople , such earthquakes , lightenings , and thunders , that would astonish a wise braine to heare or behold them on a sudden . but above all others that by darkning the glory of god , to increase their own power , have proudly exalted themselves against him , the popes are the ring-leaders , whose unbridled boldnes hath bin so much the more impudent and pernitious ; for that in terming themselves the servants of the servants of god , in word , in deed , take unto them the authority and power of god himselfe : as of pardoning and absolving sinnes , creating lawes and ordinances at their pleasure , in binding or unbinding mens consciences ; which things appertaine to god onely . nay they have been so brazen-faced , as to command angels and devils , as clement the fifth did in one of his buls : so impudent as to be carried like idols upon their vassals shoulders , and weare three crownes upon their heads ; so proud and arrogant , as to constraine kings and emperours to kisse their feet , to make them their vassals , to usurp lordship and dominion over them , and all their lands and possessions , and to dispossesse whom they like not , of kingdomes , and install in their roome whom they please ; and all this by the thunder of excommunication , whereby they make themselves feared and stood in awe of . by which dealing of theirs , they verifie in themselves that which the scripture speaketh of antichrist , which is the man of sinne , the sonne of perdition , an adversary , and one that exalteth himselfe against all which is called god , or which is worshipped , till he be set as a god in the temple of god , shewing himselfe that he is god. wherefore also the heavy vengeance of god is manifest upon them , by the great and horrible punishments they have been tormented with : for some of them have had their eyes pulled out ; others have dyed in prisons ; a third sort have bin smothered to death ; a fourth hath bin killed with the sword ; a fifth hath died with hunger ; a sixth hath been stoned ; a seventh poysoned ; and yet there hath not wanted an eighth sort , whom the devill himselfe hath stifled . this it is to over-reach the clouds , and not content with earthly power , to usurp a supremacy and preheminence over kings : such was the pride of pope boniface the eighth , when he sent an embassage to philip the faire , king of france , to command him to take upon him an expedition against the sarazens beyond the sea , upon paine of forfeiting of his kingdome into his hands ; and when having his sword by his side he shamed not to say , that he alone , and none else , was emperour and lord of all the world : in demonstration whereof , he bestowed the empire upon duke albert , together with the crowne of france ; and not content herewith , his insolency was so importunate , that he charged philip the faire to acknowledge himselfe to be his subject in all causes , as well spirituall as temporall , and to levy a subfidy for his holinesse out of his clergy , disabling his authority in bestowing church livings , which prerogative he challenged to his see : the conclusion of this bull was in these words : aliud credentes fatuos reputamus ; as much to say , as , whosoever is of another mind than this , we esteeme him a foole . whereunto the king answered in this wise , philippus dei , gratia francorum rex , bonifacio se gerenti pro summo pontifice salutem modicam sive nullam . sciat tua maxima fatuitas , in temporalibus nos alicui non subesse , ecclesiarum & prebendarum vacantium collationem ad nos jure regio pertinere : secus autem credentes fatuos reputamus deviantes . in english thus : philip by the grace of god king of france , to boniface bearing himselfe for pope , little or no health . be it knowne to thy exceeding great foolishnesse , that we in temperall affaires are subject to none , that the bestowing of benefices belongs to us by our royall right : and if there be any that thinke otherwise , we hold them for erroneous fools . a memorable answer , well beseeming a true royall and french heart . immediately he assembled together a nationall councell of all the barons and prelates within his dominion , at paris , wherein boniface being pronounced an hereticke , a symonist , and a manslayer , it was agreed upon by a joint consent , that the king should doe no more obeisance , but reject as nothing worth , whatsoever he should impose . wherefore the king to tame his proud and malitious nature , dispatched secretly two hundred men at armes under the conduct of one captaine noguard , towards avian in naples ( whither his holinesse was fled for feare of divers whose houses and castles he had caused to be rased downe ) there to surprise him on a sudden : which stratagem they speedily performed , and carried him prisoner to rome , where he died most miserably . peter mesie a spanish gentleman of sevill , saith in many of his lectures , that he died in prison inraged with famine . nicholas gilles in his first volume of french chronicles reporteth , that he died in the castle saint angelo , through a fluxe of his belly , which cast him into a frenzy , that he gnew off his owne hands , and that at the houre of his death there were heard horrible thunders , and tempests , and lightenings round about : this is he in whose honour this fine epitaph was made : intravit ut vulpes , regnavit ut leo , mortuus est ut canis , he entred like a fox , raigned like a lyon , and dyed like a dog. and this was he that on the first day of lent giving ashes to the bishop of genes , in stead of using the ordinary forme of speech , which is , memento homo quòd cinis es , & in cinerem converter is , remember man that thou art ashes , and into ashes thou shalt returne said in despight and mockery , memento homo quia gibellinus es , & cum gibellinis in cinerem converter is : rember that thou art a gibelline , and together with the gibell nes thou shalt be turned into ashes : and in stead of laying the ashes upon his forehead , threw them into his eyes , and forthwith deprived him of his bishopricke , and would have done worse , if it had been in his power : marke what little account this holy father himselfe made of these ceremonies ; and therefore it is no marvell if others mocke at them , seeing the popes themselves make them but matters of pastime . if it be so therefore , that no man ought to arrogate to himselfe any title of deity , then consequently it is no lesse unlawfull to give that divine honour to any other mortall creature ; and therefore the people of caesarea faulted greatly , when blasphemously they called king herod a god , as hath been declared before . likewise it was high and proud presumption in the senat of rome , not to receive any god to their common-wealth , without their owne fore-approbation and consent . as if that god could not maintaine his dignity , nor stand without the good liking and assent of men ; or as if that man could defie whom he li●ted , which is a most ridiculous and absurd thing . and thus the romanes in time of tiberius consecrating to themselves a whole legion , even thousands of false gods , would not admit of the true god , and his sonne christ , but rejected him above all others . among all the vanities of the athenians , this was one worthy noting , how they ordained , that demetrius , alexanders successor ( for re-establishing their popular and antient liberty ) with his father antigonus , should be called kings , and honoured with the title of saving gods , and to have a priest that should offer sacrifice unto them : and moreover caused their pictures to be drawne in the same banner where the pictures of iupiter and minerva ( the protectors of their city ) were drawne in broidered worke : but this goodly banner as it was carried about in procession , was rent in pieces by a tempestuous storme that arose suddenly . god thereby manifesting how odious and displeasant both this new and old superstition was in his sight : besides that , doe but consider the laudable vertues that so commended this new god demetrius , to make them honour him in such sort ; they were violence and cruelties , intemperance , with all inordinate lasciviousnesse , villanies , and whoredomes : so that it was no marvell if they had made him a god , being unworthy altogether of humane society . this new found god having gotten a great victory by sea , as he triumphed and braved it with ships after the same , was so shattered with a sudden tempest , that the greatest part of his navy went to wrecke , and afterwards was vanquished by seleuchus in a battell , wherein his father antigonus was slaine : and when he thought to returne to athens , they shut their gates upon him , whom a little before they had canonized for a god : for which cause he raised war against them , and so wearied them with onsets on each side , and so inclosed them both by sea and land , that being brought to extreame famine and necessity , they were compelled to entertain him again , and to behold the horrible outrages of their owne made god , to their griefe and confusion . but not long after , seleuchus once againe damped his courage , insomuch that having lived three yeares in a countrey of syria , like a banished outlaw ; for feare to be delivered into his hands , and weary of his owne life , he stuffed himselfe so with food , that he burst in pieces . therefore let every man learne by these examples , not to translate the honour and majesty of god to any creature , but to leave it to him alone , who is jealous thereof , and will not ( as the prophet saith ) give his glory unto another . chap. xxiii . of epicures , and atheists . as touching voluptuous epicures and cursed atheists , that deny the providence of god , beleeve not the immortality of the soule , think there is no such thing as life to come , and consequently impugn all divinity , living in this world like bruit beasts and like dogs and swine , wallowing in all sensuality ; they doe also strike themselves against this commandement , by going about to wipe out and deface the knowledge of god ; and if it were possible , to extinguish his very essence ; wherein they shew themselves more than mad and brutish , whereas notwithstanding all the evident testimonies of the vertue , bounty , wisedome , and eternall power of god , which they dayly see with their eyes , and feele in themselves , doe neverthelesse strive to quench his light of nature , which enlighteneth and perswadeth them and all nations of this , there is a god , by whom we live , move , and have our being ; who although in his essence is invisible , yet maketh he himselfe knowne , and as it were seene by his works and creatures , and mighty government of the world , that he that would seeke after him , may ( as one might say ) handle and feele him . therefore they that would perswade themselves that this glorious heaven and massy earth wanted a guider and a governour , have their understanding blinded from fight of things manifest , and their hearts perverted from all shew of reason : for is there any substance in this world that bath no cause of his subsisting ? is there a day without a sun ? are there fruit and no trees ? plants and no seeds ? can it raine without a cloud ? be a tempest without winde ? can a ship sayle without a pylot ? or a house be built without a carpenter or builder ? if then every part of this world hath his particular cause of being and dependance , is it likely that the whole is without cause to be to it a furnishing and government ? say , you hogs and dogs , doe you not beleeve that which you see ? or if your eyes be bored out that you cannot see , must you thinke there is no sunne nor light , because your eyes are in darknesse and blindnesse ? can you behold all the secrets of nature ? is there nothing but a voice , a singing of birds , or an harmonious consort of musicall instruments in the world ? and yet who perceiveth these small things ? can you behold the winde ? can you see the sweet smell of fragrant flowers along the fields ? can you see the secrets of your owne bodies , your entrailes , your heart and your braine ? and yet you cease not to beleeve that there are such things , except you be heartlesse and brainlesse indeed : why then doe you measure god by your own sight , and doe not beleeve there is a god , because he is invisible , since that he manifesteth himselfe more apparently both to understanding and sence , than either voice , smell or winde ? doe not your owne oathes , blasphemies , and horrible cursings beare witnesse against you , when you sweare by , despight and maugre him whom you deny to be ? doth not every thunderclap constraine you to tremble at the blast of his voyce ? if any calamity approach neere unto or light upon you , or if death be threatned or set before your eyes , doe not you then feele , in spight of all your reason , that the severe judgement of god doth waken up your dull and sleepy conscience to come to his tryall ? there was never yet any nation or people so barbarous , which by the perswasion and instinct of nature hath not alwayes beleeved a certaine deity , and to thinke otherwise is not only a derestable thing , but also most absurd , and so contrary to humane reason , that the very paynims have very little tolerated such horrible blasphemy . the athenians are witnesses hereof , who banished protagoras their city and countrey , because in the beginning of one of his books he called in question the deity , and caused his books to be burned openly . neither shewed they any lesse severity towards diagoras , sirnamed the atheist : when being ( as some say ) injuriously and falsly accused of this crime , and for feare of punishment , fled away , they proclaimed , that whosoever did kill him should have a talent of silver in recompence , which in value is as much as six hundred crowns , after the rate of five and thirty shillings french to the crowne . how much more then is the state of christendome at this day to be lamented , which we see in many places infected with such a contagious pestilence , that divers men invenomed with this deadly poison , are so mischievous and wretched , as to make roome for atheisme , by forbidding and hindering by all means possible , the course of the gospell : wherein they make known what they are , and what zeale they beare to the religion and service of god , and with what affection they are led towards the good and safety of the commonwealth , and what hereafter is to be hoped of him : for where there is no knowledge nor feare of god , there also is no bridle nor bond to restraine and hold men backe from doing evill : whereupon they grow to that passe to be most insolent and prophane . this is the divinity and goodly instruction that commeth beyond the mountaines , from that scientificall vniversity and colledge of the right reverend masters , and from the excellent holinesse of some of their popes : whose manner of life is so dissolute , lascivious , dishonest , and sardanapal like , that thereby their atheisme is evidently and notoriously knowne and talked of by every one . hereof pope leo the tenth , a florentine by birth , may serve for an example : who as he was a very effeminate person , given to all manner of delights and pleasure , having no other care but of himselfe , and his owne filthy carkasses ease ; so had he no more taste at all , nor feeling of god and his holy word , than a dog : he made the promises and threats contained in holy scripture , and all else that we beleeve , matter to laugh at , and things frivolous and of no weight ; mocking at the simplicity , the faith , and beleefe of christians : for one day when cardinall bembus ( who also shewed himselfe to be none of the best christians in the world , by his venetian history , where as ost as he speaketh of god be useth the plurall number , after the manner of heathen writers ) alleadged a place out of the gospell , his damnable impudency was so great as to reply , that this fable of christ had brought to him and such as he , no little profit . oh stinking and cursed throat to belch out such monstrous blasphemy ! doe not these speeches bewray a villanous and abhominable atheist , if ever any were ? is not this to declare himselfe openly to be antichrist ? for he is antichrist which denieth iesus to be christ , and which denieth the father and the sonne , according as saint iohn saith . albeit in the meane while this cursed caitife , that had as much religion as a dog , made shew to be the protector and defender of the catholicke faith , making warre with all his power against christ iesus in the person of his servant luther . now after he had by his pardons and indulgences drawne out a world of money , and heaped up great treasures by the maintenance of courtizans and whores , and had enriched his bastards , one day being at meat , he received newes of the overthrow of the french in lombardy , whereat hee rejoyced out of measure , and for that good tidings doubled his good cheare ; suddenly he was constrained to turne his copy from joy into sadnesse , from pleasure into griefe and gnashing of teeth , by a most bitter and unlooked for death , which deprived him at once of all his pleasures , to make him drink the cup of gods fierce wrath , and to throw him downe headlong into everlasting paines and torments which were provided for him . pope leo ( saith saint martin of belay in his second booke of memorable things ) hearing of the great losse which the frenchmen sustained at milan , tooke so great joy thereat , that a catarrhe and an ague ensuing , killed him within three dayes after ; a happy man indeed to die with joy . pope iulius the third was one of the same stampe , nothing inferiour to the former in all manner of dissolute and infamous living , and vile and cursed talke , making knowne by his impiety , that he had none other god but his belly , and that he was none of christs fold , but one of epicures crew ; he was such a glutton , and so passionate in his lusts , and so prophane a despiser of god and his word , that once at supper being inraged , and blaspheming because they had not served in a cold peacocke which he commanded to be kept whole at dinner , though there were other hot on the table ; a cardinall that was present , desired him not to be so moved for so small a trifle : what ( quoth he ) if it pleased god to be so angry for eating of an apple , as to thrust adam and eve out of paradise , should not i which am his vicar be angry for a peacocke , which is far more worth than any apple ? see how this wicked wretch prophaned the holy scripture , and like an epicure and atheist mocked god : but he died of the gout , after he had been long plagued with it , together with other diseases , leaving none other good name behind him , save the report of a most wicked and abhominable man. philip strozze , whom paulus iovius reporteth to have bin commonly bruited to be an atheist , was an exile of florence , and afterwards prisoner there in the time of cosimus medius , the prince of that commonwealth , ( against whom this philip had enterprized to make warre ) and being in prison , he killed himselfe with the sword of a spaniard his keeper , which by oversight he had left behinde , setting the point against his throat , and falling downe upon it : so may all atheists perish and come to naught . francis rabelais having suckt up also this poison , used like a prophane villain , to make all religion a matter to laugh and mocke at ; but god deprived him of his sences , that as he had led a brutish life , so he might die a brutish death ; for he died mocking all those that talked of god , or made mention of mercy in his eares . how miserable was the end of periers the author of that detestable book intituled symbolum mundi , wherein he openly mocked at god and his religion , even finally he fell into despaire , and notwithstanding all that guarded him , killed himselfe . iodelle also a french tragicall poet , being an epicure and atheist , made a very tragicall and most pittifull end ; for he died in great misery and distresse , even pined to death , after he had rioted out all his substance , and consumed his patrimony . ligneroles the courtier , to make himselfe seeme a man of service , made open profession of atheisme ; but his end and destruction came from thence whence he looked for credit and advancement . to bring the matter to an end , i will here set downe a notable and strange thing that chanced in the raigne of lewis the ninth ( as enguerran de monstrelet in his second volume of histories recordeth it ) upon the fifteenth day of iune in the yeare of our lord god , there happened a strange thing in the palace at paris : so it was , that there was a matter in law to be tried betwixt the bishop of angiers , and a rich citicen , whom the bishop charged to have spoken before many witnesses , that he beleeved not that there was either god or devill , heaven or hell. now whilst the bishops lawyer laid to his charge these things , the place began to tremble very much wherein they were , and a stone fell downe from the roof amongst them all , without hurting any ; yet every man was sore afraid , and departed out of the house untill the morrow ; then the matter was begun againe to be pleaded , which was no sooner in hand , but the chamber began afresh to shake , and one of the summers came forth of his mortisehole , falling downwards two foot , and there stayed : so that all that were within the hall looking to have been slaine outright , ran out so violently , that some left behinde them their caps , others their hoods , others their slippers : summarily , glad was he that could get out first ; neither durst they plead any more causes in that place untill it were mended . thus much reporteth enguerran , without mention of any decision of that matter . now forasmuch as nothing happeneth by chance , it is most likely that god by that accident would give us to understand , both how monstrous and detestable all such speeches are , as also how men ought to feare and abhorre them , seeing that the dumbe and sencelesse creatures , and wood , beams , planks , and stones , and the earth it self ( by nature stedfast and fixed ) are so far from enduring them , that they are moved withall . there was a certaine blasphemous wretch , that on a time being with his companions in a common lnne , carowsing and making merry , asked them , if they thought a man was possessed with a soule or no ? whereunto when some replyed , that the soules of men were immortall , and that some of them after release from the body lived in heaven , others in hell ( for so the writings of the prophets and apostles instructed them ) hee answered and swore , that he thought it nothing so ; but rather that there was no soule in man to survive the body , but that heaven and hell were meere fables , and inventions of priests to get gaine by ; and for himselfe , he was ready to sell his soule to any that would buy it : then one of his companions tooke up a cup of wine and said , sell me thy soule for this cup of wine : which he receiving , bad him take his soule ; and dranke up the wine . now satan himselfe was there in a mans shape ( as commonly he is never far from such meetings ) and bought it againe of the other at the same price , and by and by bad him give him his soule ; the whole company affirming it was meet he should have it , since he had bought it , not perceiving the devill : but presently he laying hold of this souleseller , carried him into the aire before them all , toward his own habitation , to the great astonishment and amasement of the beholders ; and from that day to this he was never heard of , but tryed to his pain that men had soules , and that hell was no fable , according to his godlesse and prophane opinion . pherecides ( by birth a syrian , a tragicall poet and a philosopher by profession ) boasted impudently against his schollers of his prosperity , learning and wisedome ; saying , that although he offered no sacrifices unto the gods , yet he led a more quiet and prosperous life , than those that were addicted to religion , and therefore he passed not for any such vanity . but ere long his impiety was justly revenged ; for the lord struck him with such a strange disease , that out of his body issued such a slimy and filthy sweat , and engendred such a number of lice and wormes , that his bowels being consumed by them , he died most miserably . at hambourgh not long since there lived an impious wretch , that despised the preaching of the gospell , and the ministers thereof , accounting it as a vaine thing not worthy the beleeving of any man : neither did he thus himself only ; but also seduced many others , bringing them all to atheisme and ungodlinesse . wherefore the lord justly recompenced him for his impiety : for he that before had no sence nor feeling of god in his conscience , being touched with the finger of the almighty , grew to the contrary , even to too much feeling and knowledge of god , that he fell into extreme despaire , affirming now his sinnes to be past forgivenesse , because he had withdrawne others from the truth , as well as himselfe , whereas before he thought himselfe guilty of no sinne ; and that god was so just , that he would not forgive him , whereas before he thought there was no god ( so mighty is the operation of the lord when he pleaseth to touch the conscience of man ) finally , continuing in this desperate case , he threw himselfe from the roofe of a house into a well , and not finding water enough to drowne him , he thrust his head into the bottome thereof , till he had made an end of his life . in the yeare of our lord there lived one hermannus biswicke , a grand atheist , and a notable instrument of satan , who affirmed , that the world never had beginning , as foolish moses dreamed : and that there was neither angels , nor devils , nor hell , nor future life , but that the soules of men perished with their bodies : besides , that christ iesus was nothing else but a seducer of the people ; and that the faith of christians , and whatsoever else is contained in holy writs , was meere vanity . these articles full of impiety and blasphemy , he constantly avouched to the death ; and for the same cause was together with his books burnt in holland . a certaine rich man at holberstadium abounding with all manner of earthly commodities , gave himselfe so much to his pleasure , that he became besotted therewith ; in such sort , that he made no reckoning of religion , nor any good thing , but dared to say , that if he might lead such a life continually upon earth , he would not envy heaven , nor desire any exchange . notwithstanding ere long ( contrary to his expectation ) the lord cut him off by death , and so his desired pleasure came to an end : but after his death there appeared such diabolicall apparitions in his house , that no man daring to inhabite it , it became desolate : for every day there appeared the image of this epicure sitting at a board , with a number of his ghests , drinking , carousing , and making good cheare ; and his table furnished with delicates , and attended on by many that ministred necessaries unto them , beside with minstrels , trumpetters , and such like . in summe , whatsoever he delighted in , in his life time , was there to be seene every day . the lord permitting satan to bleare mens eyes with such strange shewes , to the end that others might be terrified from such epicurisme and impiety . not inferior to any of the former in atheisme and impiety , and equall to all in manner of punishment , was one of our owne nation , of fresh and late memory , called marlin , by profession a scholler , brought up from his youth in the vniversity of cambridge , but by practise a play-maker , and a poet of scurrility , who by giving too large a swing to his owne wit , and suffering his lust to have the full reines , fell ( not without just desert ) to that great outrage and extremity , that he denied god , and his sonne christ , and not onely in word blasphemed the trinity , but also ( as it is credibly reported ) wrote books against it , affirming our saviour to be but a deceiver , and moses to be but a seducer of the people , and the holy bible to be but vaine and idle stories , and all religion but a device of policy . but see what a hooke the lord put in the nostrils of this barking dogge : so it fell out , that as he purposed to stab one whom he ought a grudge unto , with his dagger , the other party perceiving , so avoyded the stroke , that withall catching hold of his wrest , he stabbed his owne dagger into his own head ; in such sort , that notwithstanding all the means of surgery that could be wrought , he shortly after died thereof : the manner of his death being so terrible ( for he even cursed and blasphemed to his last gaspe , and together with his breath an oath flew out of his mouth ) that it was not onely a manifest signe of gods judgement , but also an horrible and fearefull terrour to all that beheld him . but herein did the justice of god most notably appeare , in that he compelled his own hand which had written those blasphemies , to be the instrument to punish him , and that in his braine , which had devised the same . another also of our owne nation is not to be overpassed , who for an atheist and an epicure might compare with any of the former , and for the judgement of god upon him doth give place to none . it was a gentleman of barkshire , whose name i forbeare to expresse , a man of great possessions . this man was an open contemner of god and all religion , a profest atheist , and a scorner of the word of god and sacraments ; insomuch , as i have heard reported of very credible persons , being a witnesse at the baptising of a childe , he would needs have it called beelzebub . besides this , he was given over to all sensuality of the flesh , keeping in his house continually notorious strumpets , and that openly without shame : his mouth was so accustomed to swearing , that he could scarse speake without an oath . this miserable man , or rather beast , having continued long in this damnable course of life , at last gods heavy vengeance found him out : for upon a certain day riding abroad a hunting with another companion , as they were discoursing of many vaine matters , it pleased almighty god of a sudden to strike him with sudden death : for falling suddenly to the crupper of his horse backward , he was taken downe starke dead , with his tongue hanging out of his mouth after a fearfull manner , and became a terrible example to all wicked atheists , of gods justice . hither i might adde the examples of others , who having been in high places of favour in former times , are fallen like lucifer from their heaven , that is , their worldly felicity , and live like him in chaines of imprisonments . these had wont ( being in their bravery ) to mocke at all religion , and to make themselves merry with scoffing at the holy scripture , but the lord hath brought them downe , and plucked the feathers of their pride , to teach them to know there is a god , and that religion is no matter of policy , but gods owne ordinance , to bring men to blessednesse ; and let them be assured , if they repent not , the lord will yet further execute his vengeance upon them , and make them more manifest spectacles of his justice . many more moderne and home-bred examples i could adde ; of some that were hanged , some that died desperate , some that were deprived of their senses , having been notorious atheists and epicures in their lives ; but i hope these already named are sufficient to prove , that the lord of heaven observeth the wayes of men , and rewardeth every man according to his works , especially such as strive to deny his essence-or his sonne christ. i would to god ( and i pray it from my heart ) that all atheists in this realme , and in the world beside , would by the remembrance and consideration of these examples either forsake their horrible impiety , or that they might in like manner come to destruction ; and so that abominable sin which so flourisheth amongst men of greatest name , might either be quite extinguished and rooted out , or at least smothered and kept under , that i● durst not shew it head any more in the worlds eye . chap xxii . touching the transgressors of the second commandement , by idolatry . we have hitherto seene how and in what sort they , that either by malice , or impiety , or apostasie , or heresie , or otherwise have transgressed the first commandement have been punished : let us now consider the judgements that have befallen idolaters , the breakers of the second commandement . but before we proceed , wee must know , that as it is required of us by the first commandement , to hold god for our true and onely god , to repose all our whole trust and confidence in him , and call upon him , serve and worship him alone ; so in the second to this the contrary to this is forbidden ; which is , to doe any manner of service , honour , and reverence by devotion to idols , forasmuch he is a spirit ( that is to say , of a spirituall nature and essence , which is infinite and incomprehensible ) so loveth he a spirituall worship and service , which is answerable to his nature , and not by images and pictures , and such other outward and corruptible means , which he hath in no wise commanded : wherefore isaiah the prophet reproving the folly and vanity of idolaters , saith , to whom will you liken god , or what similitude will you set up unto him : therefore if it be not gods will , that under pretence and colour of his owne name , any image or picture should be adored ( being a thing not only inconvenient , but also absurd and unseemly ) much lesse can hee abide to have them worshipped under the name and title of any creature whatsoever . and for this cause gave he the second commandement , thou shalt not make to thy selfe any graven image &c. which prohibition the israelites brake in the desart , when they set up a golden calfe , and bowed themselves before it after the manner of the paynims , giving it the honour which was onely due to god : whereby they incurred the indignation of almighty god , who is strong and jealous of suffe●ing any such slander to be done unto his name : wherefore he caused th●●e thousand of them to be stroken and wounded to death by the hand of the levites , at the commandement of moses , to make his anger against idolatry more manifest , by causing them to be executioners of his revenge , who were ordained for the ministry of his church , and the service of the altar and tabernacle . howbeit for all this , the same people not long after , fell back into the same sin , and bowed themselves befere strange gods , and through the allurements of the daughters of moab , joyned themselves to belphegor : for which cause the lord being insenced , stroke them with so grievous a plague , that there died of them in one day about twenty and foure thousand persons . and albeit that after all this , being brought by him into the land of promise , he had forbidden and threatned them , for cleaving to the idols of the nations , whose land they possessed , yet were they so prone to idolatry , that notwithstanding all this , they fell to serve baal and astaroth : wherefore the fire of gods wrath was inflamed against them , and he gave them over to be a spoyle and prey unto their enemies on every side , so that for many yeares , sometimes the moabites oppressed them , otherwhiles the madianites , and ever after the death of any of their iudges and rulers which god raised up for their deliverance , some grievous punishment befell them : for then ( being without law or government ) every man did that which seemed good in his owne eyes , and so turned aside from the right way . now albeit these examples may seeme to have some affinity with apostasie , yet because the ignorance and rudenesse of the people was rather the cause of their falling away from god , than any wilfull affection that raigned in them , therefore we place them in this ranke , as well as they have bin alwaies brought up and nuzled in idolatry . one of this c●●w was ochosias king of iuda , sonne of ioram , who having before him an evill president of his wicked father , and a worse instruction and bringing up of his mother athaliah , who together with the house of achab pricked him forward to evill , joyned himselfe to them and to their idols , and for that cause was wrapped in the same punishment and destruction with ioram the king of israel , whom iehu slew together with the princes of iuda , and many of his neere kinsmen . and to be short , idolatry hath been the decay and ruine of the kingdome of iuda , as at all other times , so especially under ioachas sonne of iosias , that raigned not above three moneths in ierusalem , before he was taken and led captive into aegypt by the king thereof , and there died : from which time the whole land became tributary to the king of aegypt . and not long after , it was utterly destroyed by the forces of nabuchadnezzar king of babel , that came against ierusalem and tooke it , and carried king ioachim with his mother , his princes , his servants , and the treasurers of the temple , and his owne house , into babylon ; and finally tooke zedechias that fled away , and before his eyes caused his sonnes to be slaine : which as soone as he had beheld , commanded them also to be pulled out , and so binding him in chaines of yron , carried him prisoner to babylon ; putting all the princes of iudah to the sword , consuming with fire the temple , with the kings palace , and all the goodly buildings of ierusalem . and thus the whole kingdome ( though by an especiall prerogative , consecrated and ordained of god himselfe ) ceased to be a kingdome , and came to such an end , that it was never re-established by god : it is no marvell then if the like hapned to the kingdome of israel , which was after a sort begun and confirmed by the filthy idolatry of ieroboams calves , which as his successors maintained or favoured more or lesse , so were they exposed to more or lesse plagues and incumbrances . nadab , ieroboams sonne , being nuzled and nurtured up in idoll worship , after the example of his father , received a condigne punishment for his iniquity : for baasa the sonne of ahijah put both him and all the off spring of ieroboams house to the sword , and raigned in his stead : who also being no whit better than those whom he had slaine , was punished in the person of ela his sonne , whom zambri also his servant slew . and this againe usurping the crowne , enjoyed it but seven dayes , at the end whereof ( seeing himselfe in danger in the city of tirza , taken by amri , whom the people had chosen for their king ) went into the palace of the kings house , and burned himselfe . as for achab , he multiplied idolatry in israel , and committed more wickednesse than all his predecessors , wherefore the wrath of god was stretched out against him and his ; for he himselfe was wounded to death in battell by the syrians , his son ioram slain by iehu , and threescore and ten of his children put to death in samaria by their governors and chiefe of the city , sending their heads in baskets to iehu . above all , a most notable and manifest example of gods judgement was seene in the death of iezabel his wife , that had been his spurre and provoker to all mischiefe , when by her eunuchs and most trusty servants , at the commandement of iehu , she was throwne downe out of a window , and trampled under the horse feet , and last of all devoured of dogs . moreover , the greatest number of the kings of israel that succeeded him , were murthered one after another : so that the kingdome fell to such a low decline , that it became first tributary to the king of assyria , and afterward invaded and subverted by him , and the inhabitants transported into his land , whence they never returned , but remained scattered here and there like vagabonds , and all for their abhominable idolatry . which ought to be a lesson to all people , princes , and kings , that seeing that god spared not these two realmes of iuda and israel , but destroyed and rooted them out from the earth , much lesse will he spare any other kingdome and monarchy which continue by their images and idol-worship , to stirre up his indignation against them . chap. xxv . of many evils that have come upon christendome for idolatry . if we consider and search out the cause of the ruine of the east empire , and of so many famous and flourishing churches as were before time in the greatest part of europe , and namely in greece , we shall finde that idolatry hath been the cause of all : for even as it got footing and increase in their dominions , so equally did the power of saracens and turkish tyranny take root and foundation among them , and prospered so well , that the rest of the world trembled at the report thereof ; god having raised and fortified them , as before time he had done the assyrians and babylonians , as whips and scourges to chasten the people and nations of the world that wickedly had abused his holy gospel , and bearing the name of christians , had become idolaters : for no other name than this can be given them , that in devotion doe any manner of homage to images and pictures , whatsoever may superficially be alleadged to the contrary . for be it the image either of prophet , apostle , or christ iesus himselfe , yet it is necessary that the law of god stand whole and sound , which saith , thou shalt make thy selfe no graven image , nor any likenesse of things either in heaven above , or in earth beneath , thou shalt not how downe to them , nor worship them , &c. wherefore he performed the part of a good bishop , that finding a vaile spread in the entrance of a church dore , wherein the image of christ or of some other saint was pictured , rent it in pieces , with these words , that it was against the authority of the sacred scriptures , to have any image of christ set up in the church . after the same manner , serenus bishop of marscilla , beat downe and banished all images out of his churches , as occasions of idolatry : and to shun them the more , it was ordained in the elibertine councell , that no image nor picture should be set up in any church : for which cause also the emperour leo the third , by an open edict commanded his subjects to cast out of their temples all pictures and statues of saints , angels , and whatsoever else , to the intent that all occasions of idolatry might be taken away : yea and he burned some , and punished divers otherwise , that in this regard were not pliant , but disobedient to his commandement . after which time , when images were recalled into greece and into constantinople ( the chiefe city and seat of the east empire ) it came to passe by a great and dreadfull ( yet just ) judgement of god , that this famous and renowned city , in the worlds eye impregnable , after long siege , and great and furious assaults ) was at length taken by the turks , who having won the breach , and entred with fury , drove the poore emperour palaeologus ( even till then fighting for the cities defence ) to that extremity , that in retyring among the prease of his own souldiers , he was thronged and trampled to death ; and his slain body being found , was beheaded , and his head contemptuously caried about the city upon a launce . now after the massacre of many thousand men , to make up a compleat , & absolute cruelty , they drew the empresse with her daughters and many other ladies and gentlewomen to a banquet , where after many vile and horrible wrongs and disgraces , they killed and tore them in pieces in most monstrous manner . in all which , the execution of gods most just wrath for idolatry did most lively appeare : which sinne , accompanied with many other execrable and vile vices , must needs draw after it a grievous and terrible punishment , to serve for example to others that were to come : neither was it a thing by chance , or hap-hazzard , that the christians were made a mocking stock to them in that wofull day , when in their bloudy triumphs they caused a crucifix to be carried through the streets in contempt , and throwing durt upon it , cried in their language , this is the gallant god of christians . and thus did god license and permit these savage turks to commit every day grievous outrages , and to make great wasts and desolations in all christendome , till that they grew so mighty , that it is to be feared lest the saying of lactantius touching the returne of the empire into asia , be not verified and accomplished very shortly , if there be no amendment practised : for we see by wofull experience , that almost all the forces which christian princes have mustered from all quarters , in pretence to resist their fury and rage , have not only been bootlesse and unprofitable , but also that which is worse , given them further occasion by their bloudy victories , and wonderfull slaughter of so many millions of men , to make them more obstinate in their detestable mahometisme & turkish religion than they were before : for they make their boasts thereof , and reare up trophies of their cruelties , taking no more pitty of the vanquished , than the butcher doth of a sheep allotted to the slaughter . whereof we have a pittifull example in the overthrow of the french army , which iohn the sonne of philip duke of burgondy led against the turke bajazet , and by the treachery and cowardise of the hungarians , who in the time of battell turned their backs and fled , was overcome : in that this wicked and cruell tygre expresly charged , that all the prisoners ( in number many ) should be murthered one after another , which was readily executed before his eyes ; so that saving the chiefe captaines and certaine few lords of the company , that were spared in respect of great ransomes , there escaped not one alive . besides these generall calamities , the lord hath particularly shewne forth his indignation against private persons and places for idolatry : as in spoletium at one time there perished by an earthquake three hundred and fifty , whilest they were offering sacrifice unto idols . at rome under the empire of alexander severus , after that the left hand of the image of iupiter was miraculously melted , the priests going about to pacifie the anger of their gods with lectisterns and sacrifices , foure of them together with the altar and idoll were stricken in pieces with a thunderbolt , and suddenly such a terrible darknesse overspread all the city , that most of the inhabitants ran out into the fields all amased . moreover , did not the lord send lightning from heaven to inflame that notorious temple of idolatry , of apollo , or rather the devill of delphos , in the time of iulian the wicked apostate , whilest he was exercising tortures upon one theodorus a christian , and did it not consume the image of apollo to ashes ? the famous and rich temple of iupiter at apamea , how strangely did it come to ruine and destruction ? for when the president and tribunes ( who had in charge to destroy it ) thought it a thing almost unpossible , by reason of the strength of the wals , and matter of it ; marcellus the bishop undertook the labour , and found out a man that promised to shake and root up the foundation of it by fire ; but when he had put it in practise , a blacke devill appeared and hindred the naturall operation of the fire : which when marcellus perceived , he by earnest and zealous prayer drove away the devill , and so the fire rekindled and consumed it to nothing . in all which examples we may see the wonderfull indignation of god against idoll-worshippers when by such strange and extraordinary means he bringeth them to destruction . and this doubtlesse is no new course , for even since the beginning of the world ( if we consult histories ) we shall finde , that well nigh all the kingdomes , places , persons , and countries that have been any wise infected with this sinne , have still come to some ruine or other , and to some great overthrow , and their idolatry suppressed by some notable and strange accident . whereof saint hierome may be a witnesse , who affirmeth , that when iesus being a childe was carried into aegypt for feare of herod , all the idols of aegypt fell downe , and all their miracles became mute , which the prophet isaias foreseeing , saith , behold , the lord rideth upon a swift cloud . and shall come into aegypt , and the idols of aegypt shall melt in the midst of her . besides , the generall silence of the devill in his oracles throughout the world presently upon christs incarnation , is a thing known and confessed of all men . notwithstanding all which , the holy pope will still maintain his idolatry , albeit the lord hath made manifest tokens of his indignation against it . as appeareth by that which happened in the yeare , being the popes iubile , when such a concourse of people was made from all quarters of the world to honour that superstitious day : for the people being upon adrians bridge , were so thrust together , that two hundred men and three horses lost their lives , being trampled upon and stifled to death : many fell into the water over the bridge , and so perished ; of whom an hundred and thirty were buried at saint celsus . and these are the fruits of their indulgences , which are too much bought and sought for , and of their iubilies , proceeding from the bishop of rome his impious and sacrilegious zeale . now to eschew these and such like misfortunes ; the true and onely meanes is , an unfained diversion from all idolatry and superstition , and whatsoever else contrarieth the pure service of god , and a conversation unto him , to serve him in spirit and truth , as the scripture exhorteth . chap. xxvi . of those that at any time corrupted and mingled gods religion with humane inventions , or went about to change or disquiet the discipline of the church . now seeing that god hath set downe a certaine forme of doctrine and instruction , according to which hee would have us to serve him , and established a kinde of discipline to be observed and maintained of every man inviolably , it behoveth therefore every christian to conforme himselfe unto this order ; and not to be guided by every fickle imagination of his own braine , or every rash presumption that ariseth in himselfe , but onely by the direct rule of gods word , which onely we ought to follow . by meanes of neglecting which duty , many vaine and pernitious ceremonies and strange superstitions have beene brought in and swayed mightily : by reason whereof great controversies and disputations are taken up at this day . albeit indeed it be a thing manifest , that being not grounded and propped upon the anchor of the scriptures , they ought to be abolished , what brave outward shew in appearance soever they beare . and that they set abroach things are not blamelesse and excusable before god , it appeareth by the punishment of nadab and abihu , who being ordained priests of god , to sacrifice and offer onely those things which were commanded in the law , yet were so evill advised as to offer strange incense and perfume upon the altar , received at the very instant of the fact condigne punishment for their presumption : for suddenly this their strange fire invaded them so fiercely , and so piercingly , that they were soon burned and consumed therewith : and so they were not spared , albeit they were aarons sonnes , even his first borne , and moses nephewes ; that by them all other might feare and take warning how to enterprise any thing in gods service contrary to his expresse ordinance . this moderation also ought to be observed in the church discipline , to wit , that every man containe himselfe within the precincts of his vocation , and that none intrude themselves into any charge without being called of god thereunto : whereof corah greatly faulted , when being not content with the dignity of a levites office which god had bestowed upon him , he ambitiously aspired to the priests office , and besides this stirred up and drew to his faction dathan and abiram , and many others , to the number of two hundred and fifty persons , against moses and aaron : but he drew withall the vengeance of god downe upon himselfe and all that tooke his part in most horrible and fearefull manner : for some of them , to wit , the two hundred and fifty , who , notwithstanding moses reproose , were so hardy and presumptuous as to present themselves the next morrow after the tumult , openly before the tabernacle , to offer incense , as if they had beene true priests , were for their flame of ambition and pride , set on fire and consumed with the flame of gods wrath : others , to wit , dathan and abiram , for their audacious enterprise against god , in the person of his servants , moses and aaron , and their high mindednesse and rebellion , in not comming out of their tents at the commandment of moses , were throwne downe into the lowest pit , the earth opening her mouth , and swallowing them up alive with their tents and families , and all that belonged unto them , to the fearefull amasement of the whole people , that were beholders of this spectacle . oziah king of iuda , carried himselfe a long while uprightly and modestly in the service of god : but after god had given him many great victories over his enemies the philistims , the arabians , the amorites , and that his renowne and feare was spread not onely to his neighbours , but also to strange nations , by and by his heart was puft up with pride and selfe-conceit , that he dared to enter the temple of god , and burne incense upon the altar , which belonged onely to the priests office to doe : and not obeying the strong resistance and countermand of the good priests that had charge of the temple , he was strucken with a leprosie , and hastily carried out and sequestred from the society of men all his life time . and so this proud king that foolishly tooke upon him more than was lawfull and convenient , was forced to recoile , and to be still , being humbled under so grievous a scourge as never for sooke him till his death . when the arke of the covenant was in bringing from abinadabs house in kyriathjarim , in a cart guided by vzza and ahio , abinadabs sonnes , it fell out on the way , that it being shaken by the oxen , ( unfit servitors for such a worke ) vzza put forth his hand to hold it ; but therein hee went beyond his charge , and therefore was punished forthwith with present death , for his inconsiderate rashnesse : for albeit he was both a levite , and thought no evill in his heart , yet in no respect was be licenced to touch the arke , being a thing lawfull for the priests onely . let therefore every one be advised by these examples , to follow the rule in serving god , that is by him designed , in all simplicity , modestie , and obedience , without altering or declining , or undertaking any thing above or beside their calling . chap. xxvii . of perjuries . the third commandement ( which is , thou shalt not take the name of the lord thy god in vaine ) is first and especially broken by perjury , when god is so lightly esteemed , nay , so despised , that without any regard had to his name , that is to say , to his greatnesse , majesty , power , divine vertue , and fearefull iustice , ( for these bee his names ) men by fraud and malice abuse their oathes , either in denying that which is true , or affirming that which is untrue , or neglecting their promises made and vowed to others : for this is neither to have respect unto his presence , who is every where , nor reverence to his majestie , who is god of heaven and earth , but rather to make him beare witnesse to our lye and falshood ; as if he approved it , or had no power to revenge the injury and dishonour done to him . and therefore against such , in threatning words he denounceth judgement , that he will not hold him guiltlesse that taketh his name in vaine . howbeit very many over-boldly give themselves over to this sinne , making little or no conscience to cousen one another even by forswearings : whereby they give most cleare evidence against themselves , that they have very little feare of god before their eyes , and are not guided by any other rule save of their owne affections by which they square out and build their oathes , and pull them done againe at their pleasures ; for let it be a matter of vantage , and then they will keepe them , but straightway if a contrary perswasion come in their braine , they will cancell them by and by : wherein they deale farre worse and more injuriously with god , than with their knowne enemies ; for he that contrary to his sworne faith deceiveth his enemy , declareth that therein he feareth him , but feareth not god ; and careth for him , but contemneth god. it was therefore not without good reason that all antiquity ever marked them with the coat of infamy that forswore themselves . and thereupon it is that homer so often taunteth the trojans by reason of their so usuall perjuries . the egyptians had them in detestation as prophane persons , and reputed it so capitall a crime , that whosoever was convinced thereof was punished by death . the ancient romanes reverenced nothing more then faith in publike affaires , for which cause they had in their citie a temple dedicated to it : wherein for a more strait bond they used solemnely to promise and sweare to all the conditions of peace , truces , and bargaines , which they made , and to curse those which went about first to breake them : for greater solemnity and confirmation hereof , they were accustomed at those times to offer sacrifices to the image of faith for more reverence sake . hence it was that attilius regulus , chiefe captaine of the romane army against the carthaginians , was so highly commended of all men , because when he was overcome and taken prisoner , and sent to rome , he onely for his oathes sake which he had sworne , returned againe to the enemy , albeit hee knew what grievous torments were provided for him at his returne . others also that came with him , though they were intreated , and by their parents , wives , and allies , instantly urged not to returne to hannibals campe , could in no wise be moved thereunto : but because they had sworne to the enemie , if the romans did not accord to those conditions which were offered , to come againe , they preferred the bond and reverence of their promised faith , though accompanied with perpetuall captivity , before their private commodities , and neerest linke of affection . but two of these ten ( for so many were they ) falsified their oath , and whatsoever mist they might cast to darken and disguise their perjury with , yet were they condemned of all men for cowards , and faint-hearted traytors : insomuch that the censors also nored them with infamy for the fact ; whereat they tooke such griefe and inward sorrow , that being weary of their lives , they slew themselves . now what can they pretend that professe themselves christians and catholickes , to excuse their perjuries , seeing that the very heathen cry out so loud and cleere , that an oath and faith is so sacredly to be kept towards our enemies ? this is one of the greatest vertues and commendations which the psalmist attributeth to the faithfull man , & him that feareth god , and whom god avoucheth for his owne , not to falsifie his oath that he sweareth , though it be to his dammage . the gibeonites although they were so execrable a people , that for their great and horrible wickednesses and ahominations they might be well esteemed for hereticks , yet the princes of israel , after they had sworne and given their faith unto them , would in no wise retract or goe against their oath , albeit , therein they were deceived by them , for feare of incurring the wrath of god , that suffereth not a perjurer to goe unpunished . vpon what ground or example of holy scripture then may that doctrine of the councell of constance be founded , the purport whereof is , that a man ought not to keepe his faith with hereticks ? i omit to speake how these good fathers ( by hereticks ) meant those men who fearing god , relyed themselves upon his word , and rejected the foolish and superstitious inventions of men . and under what colour can the popes usurpe this authority , to quit and discharge subjects of their oath wherewith they are bound to their superiors ? yet this was the impious audacity of pope zacharia , pope boniface the , and pope benedict de la lune , who freed the frenchmen from their duty and obedience which they ought unto their kings . in like manner disgorged gregory the his choler and spight against the emperour henry , by forbidding his subjects to be his subjects , and to yeeld that obedience unto him which subjects were bound to doe . how be it if an oath be made either against god , or to the damage and hurt of our neighbour ( it being for that cause unlawfull ) it behoveth us to know that we ought to revoke it , lest wee fall into the sinne of saul and herod . now what punishments god hath laid upon perjuries , these examples that follow shall make known unto us . osee the last king of israel , being made ( by gods just judgement for his sinnes ) subject and tributary to salmanazar king of ashur , without regard to the bond wherewith he was bound , and to his faith which he had plighted , conspired and entered league with the king of aegypt , against him : but he discovering their seditious and privie conspiracies , assembled his forces , spoyled his countrey , and bad them warre on all sides ; laying fiege to the chiefe citie of his kingdome , after three yeeres tooke it , together with the forsworne king , whom he put in close prison , and kept very straightly , leading him and his whole nation captive into syria , to end their dayes in misery : of which evill , as of all others that happened in that warre , the disloyalty and treason of osee was the next and chiefest cause . among the bed-roll of sinnes which zedechias the last king of iuda is noted withall in holy scripture , perjury is one of the count : for notwithstanding he received his kingdome of nabuchadnezzar , and had sworne fealty to him , as to his soveraigne , yet brake he his oath in rebelling against him ; which was the very cause of his destruction : for nebuchadnezzar to be revenged on his disloyalty , sent a puissant armie against ierusalem , which took , spoyled , and burnt it , and overtooke the perjurer in his flight , and first made him a beholder of the slaughter of his owne children , and then had his owne eyes bored out , and was carried in chaines to babylon , serving for a spectacle to all posteritie , of gods wondrous judgements upon perjurers . and thus both the kingdomes of israel and iuda were for breach and falsifying their oath quite extinguished and rased out . the great deceiver and most treacherous person , one of them , that ever greece saw , was lisander the lacedemonian , a busie-body , full of cunning , subtilty , and craft , and one that performed the most of his acts of warre , more by fraud and stratagems , than by any other meanes : this was he that said , that when the lions skinne ( meaning fortitude ) would not serve , it was needfull then to sow unto it the foxes case ( meaning subtilty ) he made so little reckoning of forswearing himselfe , that he would often say , that children were to be cousened with trifles , as dice and cockles , and old men with oathes : but with deceitfull tricks he was occasion of much evill , and divers murders : but at last this foxe making warre against the thebans , for that they had taken part with the athenians against him , and given them succour and meanes for recovering their liberty , was taken in the trap , and slaine at the foot of their walls . metius suffetius , generall of the albanes , procured the fidenates to enter warre against the romanes , contrary to his oath which he had sworne unto them , and being called by the romanes to their succour , and placed in an out wing to helpe if need were , whilest the rest were fighting , hee drove away the time in ordering his men , and ranging them into squadrons , to see which part should have the best , that he might joyne himselfe unto that side . but tullus the roman king having obtained the victory , and seeing the cowardise , subtilty , and treason of this albane , adjudged him to a most strange and vile death , answerable to his fact : for as he had in his body a double heart swimming between two streames , and now ready to goe this way , now that , so was his body dismembred and torne in pieces by foure horses , drawing foure contrary wayes : to serve for an example to all others to be more fearefull and true observers of their oathes than he was . in old time the africans and carthagenians were generally noted for perfidy and falshood above other nations ; the cause of which bruit was principally that old subtile souldier annibal , an old deceiver , and a notorious perjurer , who by his crafts and cousenings which he wrought without religion or feare of god , raised up the evill report . this subtile foxe having made warre in italy sixteen yeeres , and all that while troubled and vexed the romanes sore , after many victories , wastings of countries , ruines , and sackings of cities , and cruell bloodshed , was at length overcome by scipio in his owne conntrey ; and perceiving that his country-men imputed the cause of their fall unto him , and sought to make him odious to the romanes , by laying to his charge the breach of that league which was betwixt them , he fled to antiochus king of syria , not so much for his owne safeties fake , as to continue his warre against the romanes , which he knew antiochus to be in hammering , because they came so neere unto his frontiers : but he found his hope frustrate ; for king antiochus , for the small trust he affied in him , and the daily suspition of his treachery , would not commit any charge of his armie into his hand , although for valiantnesse and prowesse he was second to none of that age. it came to passe therefore , that as soone as antiochus was overthrown of the romanes , he was constrained to flie to prusius king of bythinia , that tooke him into his protection : but being as treacherous himselfe , hee soone devised a meanes to betray him to quintius , the generall of the romane armie : which when annibal understood , and seeing that all passages for evasion were closed up , and that he could not any way escape , he poysoned himselfe , and so miserably ended his treacherous life . and thus the deceit which he practised towards others , fell at length upon his owne pate , to his utter destruction . albeit that perjurers and forswearers were to the egyptians very odious and abominable ( as wee said before ) yet among them there was one ptolome , who to bereave his sister arsinoe of her kingdome , stained himselfe with this villanous spot , and thereby brought his purpose to passe ; for pretending and protesting great affection and love unto her in the way of marriage ( for such incestuous marriages were there through a perverse and damnable custome not unlawfull ) and avowing the same by solemne oath before her embassadours , did notwitstanding soon make knowne the drift of his intent , which was to make himselfe king : for being arrived in shew to consummate marriage , at his first approach hee caused his nephewes ( her sonnes which she had by her former husband lysimachus , and were come forth from their mother to give him entertainment on the way ) to be slaine ; yea , and lest they should escape his hands , hee pursued them even to their mothers bosome , and there murthered them , and after ( expelling her also from her kingdome ) caught the crowne , and reigned tyrant in her roome : all which mischiefe he committed by reason of the faithlesse oath which hee had taken : and although that in such a case no oath ought to bee of force to confirme so lawfull affiance ( though it bee pronounced and taken by the name and in the temple of their idols ) yet notwithanding it being done with an evill conscience , and to an evill purpose , he that did it can be no lesse then a perjurer . but for this and other vices it came to passe , that ere long he was conquered by the gaules , who taking him in battell , slew him and cut off his head , and having fastened it upon a lance , carried it in signe of victory and triumph up and downe the hoast . a most notable example of the punishment of perjurie and falshood in vladislaus king of hungary and his army destroyed by the turkes , is set downe in bonfinus his hungarian history , after this manner . it fell out that the king of hungary had so well bestirred himselfe against the turks , that amurathes was glad ( upon unequall conditions , and even to his owne hurt , and their good ) to conclude a peace with him : wherein it was agreed , that certaine provinces should be restored to the hungarian , which otherwise could not have been recovered but by great losse of men . this league being made , and the articles thereof engrossed in both languages , with a solemne oath taken on both parties for the consirmation of the same ; behold the cardinall of florence , admirall of the navie which lay upon the sea hellespont ( now called saint georges arme , which divideth turkie from greece ) sendeth letters to the king of hungary to perswade him to disannull and repeale this new concluded peace : this practise likewise did cardinall iulian , the popes legate in hungarie , with might and maine helpe forward : which two good pillars of the church , inspired with on and the same spirit , wrought together so effectually with the king , that at that instance he falsified his oath , broke the peace , and sent to constantinople to denounce warre afresh ; and forthwith whilst their embassadors were retyring their garrisons out of misia , to bring them into their hands againe , and had sent forty thousand crownes for the ransome of great men which were prisoners , and had restored the realme of rascia and all their captives , according to the tenour of their late league , not knowing of this new breach : in the meane while ( i say ) he set forward his armie towards the great turkes in all expedition . now the turkes secure and misdoubting nothing , were set upon unawares by the king , yet putting themselves in defence , there grew a long and sharpe battell , till amurathes perceiving his side to decline , and almost overcome , pulled out of his bosome the articles of the aforesaid peace , & lifting up his eyes to heaven , uttered these speeches : o iesus christ , these are the leagues that thy christians have made and confirmed by swearing by thy name , and yet have broken them againe : if thou beest a god , as they say thou art , revenge this injurie which is offered both thee and mee , and punish those truce-breaking varlets . he had scarce ended these speeches , but the christians battell and courage began to rebate , vladislaus himselfe was slaine by the i●nizaries , his horse being first hurt ; his whole army was discomfited , and all his people put to the sword , saving a few that fled : amongst whom was the right reverend embassador of the pope , who as soone as he had thrust in over the eares , withdrew himselfe ( forsooth ) farre enough from blowes or danger . then followed a horrible butchery of people , and a lamentable noyse of poore soules ready to be slaughtered , for they spared none , but haled them miserably in pieces , and executed a just and rigorous judgement of god for that vile treachery and perjury which was committed . chap. xxviii . more examples of the like subject . bvt let us adde a few more examples of fresher memory , as touching this ungodly perjury : and first king philip of macedony , who never made reckoning of keeping his oathes , but swore and unswore them at his pleasure , and for his commodity : doubtlesse it was one of the chiefest causes why he and his whole progeny came quickly to destruction ( as testifieth pausanias ) for hee himselfe being yeeres old , was slaine by one of his owne servants ; after which olympias his wife made away two of his sonnes , anideus , and another which he had by cleopatra , attalus his neece , whom she sod to death in a cauldron : his daughter thessalonicaes children likewise all perished : and lastly , alexander after all his great victories , in the middest of his pompe , was poysoned at babylon . gregorie tours maketh mention of a wicked varlet in france among the people called averni , that forswearing himselfe in an unjust cause , had his tongue so presently tyed , that he could not speake but roare , and so continued , till by his earnest prayers and repentance the lord restored to himselfe the use of that unruly member . there were in old time certaine people of italy called aequi , whereof the memory remaineth onely at this day , for they were utterly destroyed by q. cincinnatus . these having solemnely made a league with the romanes , and sworne unto it with one consent , afterward chose gracchus cluilius for their captaine , and under his conduct spoyled the fields and territories of the romanes , contrary to the former league and oath . wherupon the romans sent q. fabius , p. volumnius , and a. posthumius embassadors to them , to complaine of their wrongs and demand satisfaction : but their captaine so little esteemed them , that he bad them deliver their message to an oake standing thereby , whilest hee attended other businesse . then one of the three turning himselfe towards the oake , spake on this manner : thou hallowed oake , and whatsoever else belongeth to the gods in this place , heare and beare witnes of this disloyall part , and favor our iust complaints , that with the assistance of the gods wee may bee revenged on this injury . this done they returned home , and shortly after gathering a power of men , set upon and over came that truce-breaking nation . in the yeer of rome built , , the fidenates revolted from the friendship and league of the romans , to toluminus the king of the veyans , and adding cruelty to treason , killed foure of their embassadours that came to know the cause of their defection : which disloyalty the romans not brooking , undertooke war against them , and notwithstanding all their private and forrein strength , overthrew and slew them . in this battell it is said , that a tribune of the souldiers seeing toluminus bravely galloping up and down , and incouraging his souldiers , and the romans trembling at his approch , said , is this the breaker of leagues , and violater of the law of nations ? if there be any holinesse on earth , my sword shall sacrifice him to the soules of our slaine embassadours ; and therewithall setting spurres to his horse , he unhorst him , and fastening him to the earth with his speare , cut off his perfidious head : whereat his army dismaied , retired , and became a slaughter to the enemies . albertus duke of franconia having slaine conrade the earle of lotharingia , brother to lewis the fourth , then emperor , and finding the emperors wrath incensed against him for the same , betooke himselfe to a strong castle at bamberg ; from whence the emperour neither by force nor policie could remove him for seven yeares space , untill atto the bishop of mentz by trecherie delivered him into his hands . this atto under shew of friendship repaired to the castle , and gave his faith unto the earle , that if he would come downe to parle with the emperor , he should safely return into his hold : the earle mistrusting no fraud , went out of the castle gates with the bishop towards the emperour ; but atto ( as it were suddenly remembring himselfe , when indeed it was his devised plot ) desireth to returne back and dine ere he went , because it was somewhat late : so they do , dine , and returne . now the earle was no sooner come to the emperor , but he caused to be presently put to death , notwithstanding he urged the bishops promise and oath for his returne : for it was answered , that his oath was quit by returning backe to dine , as he had promised . and thus the earle was wickedly betrayed , though justly punished . as for atto the subtill traitor , indeed he possessod himselfe by this meanes of the earles lands ; but withall , the justice of god seised upon him , for within a while after he was stricken with a thunderbolt , and as some say , carried into mount aetna , with this noyse , sicpeccatalues , atque ruendorues . cleomenes king of lacedemonia making warre upon the argives , surprised them by this subtilty , he tooke truce with them for seven dayes , and the third night whilest they lay secure , and unwarie in their truce , he oppressed them with a great slaughter , saying , ( to excuse his trecherie , though no excuse could cleare him from the shame thereof ) that the truce which he made was for seven dayes onely , without any mention of nights : howbeit for all this , it prospered not so well with him as he wished : for the argie vwomen , their husbands slaine , tooke armes like amasons , tolesilla being their captainesse , and compassing the citie walls , repelled cleomenes , halfe amased with the strangenesse of the sight . after which he was banished into aegypt , and there miserably and desperatly slew himselfe . the pope of rome with all his heard of bishops , opposed himselfe against the emperor henry the fourth ; for he banished him by excommunication from the society of the catholike church , discharged his subjects from the oath of fealty , and sent a crowne of gold to rodolph king of suevia , to canonize him emperor : the crowne had this inscription , petra dedit petro , petrus diadema rodulpho ; that is , the rocke gave unto peter , and peter gave unto rodolph the crown : notwithstanding rodolph remembring his oath to the emperour , and how vile a part it was to betray him whom he had sworne to obey and defend , at first refused the popes offer : howbeit by the persuasion of the bishops sophistrie , he was induced to undertake the name and title of caesar , and to oppugne the emperor henry by armes , even by foure unjust battels , in the last of which rodolph being overcome , lost his right hand , and was sore wounded otherwise : wherefore being ready to die , when one brought unto him his hand that was cut off in the battell , he in detestation of the popes villanie , burst forth into these termes , ( many bishops standing by ) behold here the hand wherewith i swore fealtie to the emperor , this will be an argument of my breach of faith before god , and of your traiterous impulsion thereunto . and thus he deceased , justly punished even by his owne confession for his perjurie . howbeit for all this manifest example , the pope and bishops continued to persecute the poore emperor , yea and to stir up his owne sonnes , conrade and henry , to fight against him ; so hardned are their hearts against all gods judgments . narcissus bishop of ierusalem , a man famous for his vertues , and sharpe in reproving and correcting vice , was accused by three wicked wretches of unchastity , and that falsly and maliciously ; for to prove their accusation true , they bound it with oaths and curses on this wise ; the first said , if i ly , i pray god i may perish by fire : the second , if i speake aught but truth , i pray god i may be consumed by some filthie and cruell disease . the third , if i accuse him falsely , i pray god i may be deprived of my sight , and become blinde . thus although the honesty and chastity of narcissus was so well knowne to all the faithfull , that they beleeved none of their oaths , yet the good bishop , partly mooved with griefe of this false accusation , and partly with desire of quietnesse from worldly affaires , forsooke his bishopricke , and lived in a desart for many yeares . but his forsworne accusers by their death witnessed his innocencie , which by their words they impugned : for the first , his house being set on fire extraordinarily , perished in flame , with all his family and progenie . the second languished away with an irkesome disease that bespread his bodie all over . the third seeing the wofull ends of his companions , confessed all their villanie , and lamenting his case and crime , persisted so long weeping , till both his eyes were out . thus god in his just judgement sent upon each of them their wishes , and thereby cleered his servant from shame and opprobry . burghard archbishop of magdeburg , though in regard of his place and profession , he ought to have given good example of honestie in himselfe , and punish perjurie in others ; yet he thrice broke his promise and oath with his owne citisens , the senat and people of magdeburg : for first hee besieged them with a power of men , and though they redeemed their liberty with a summe of money ( he swearing not to besiege them any more ) yet without respect of truth and credit he returned afresh to the siege : but his persidie was soone tamed ; for they tooke him prisoner at that assault : howbeit he so asswaged their angrie mindes , with his humble and lowlie entreaties and counterfe it oathes , never to trouble them any more , but to continue their stedfast friend , that they not onely freed him from imprisonment , but restored him to all his dignities with solemnitie : neverthelesse the traiterous archbishop returning to his old vomit , got dispensation for his oath from pope iohn the xxiij , and began afresh to vex , molest , and murther them whom he had sworne to maintaine : but it was the will of god that he should be once againe caught , and being enclosed in prison , whilest his friends sought meanes to redeeme him , the gaoler beat him to death with a dore barre , or as some say , with an yron rod taken out of a window ; and so at last , though long , his perjurie found its desert . the small successe that the emperor sigismund had in all his affaires , ( after the violation of his faith given to iohn hus and hierome of prague at the councell of constance , whom though with direct protestations and oathes he promised safe conduct and returne , yet he adjudged to be burned ) doth testifie the odiousnesse of his sin in the sight of god. but above all , this one example is most worthie the marking , of a fellow that hearing perjury condemned in a pulpit by a learned preacher , and how it never escaped unpunished ; said in a braverie , i have oft forsworne my selfe , and yet my right hand is not a whit shorter than my left . which words he had scarce uttered , when such an inflamation arose in that hand , that he was constrained to go to the chirurgion and cut it off , lest it should infect his whole bodie ; and so his right hand became shorter than his left , in recompence of his perjurie , which he lightly esteemed of . about the yeare of our lord , when king ethelstane , otherwise called adelstane , raigned here in england , there was one elfrede a nobleman , who with a faction of seditious persons conspired against the king presently after the death of his father , and at winchester went about to put out his eyes : but the king by the good providence of god escaped that danger ; and elfrede being accused thereof , fled to rome , to the end to purge himself of the crime by oath before the pope : who beeing brought to the church of saint peter , and there swearing , or rather forswearing , himself to be cleere , when indeed he was guilty , behold the lords hand on him , suddenly as soon as his oath was pronounced , he fell down in a strange sicknesse ; and from thence being brought to the english house in rome , within three daies after departed this life . the pope sent word hereof to king ethelstane , with demand , whither he would have him buried among christians or no : who through the perswasions of his friends and kinsfolke , granted , that though he neither lived nor died like a christian , yet he should have christian buriall . in the towne of rutlinquen a certaine passenger came into an inne , and gave a budget to his hoast to be kept , in the which there was a great sum of money : but when he demanded it againe at his departure , the host denied it , and gave him injurious words , with many mocks and taunts . whereupon the passenger calleth him in question before the iudge , and because he wanted witnesses , desireth to have him sworne : who without all scruple offered to sweare and protest , that he never received or concealed any such budget of money from him ; giving himselfe to the devill if he swore falsely . the passenger seeing his forwardnesse to damne himself , demanded respit to consider of the matter , and going out , hee meets with two men , who enquire the cause of his comming thither , and being informed by him , offer their help unto him in his cause : thereupon they returne before the iudge , and these two unknowne persons justifie that the budget was delivered unto the host , and that hee had hidden it in such a place : whereat the host being astonished , by his countenance and gesture discovered his guiltinesse : the iudge thereupon resolved to send him to prison , but the two unknowne witnesses ( who were indeed two fiends of hell ) began to say , you shall not need , for we are sent to punish his wickednesse ; and so saying , they hoisted him up into the ayre , where he vanished with them , and was never after found . in the yeare of our lord , goodwine earle of kent sitting at the table with king edward of england , it happened that one of the cupbearers stumbled , and yet fell not : whereat goodwine laughing , said , that if one brother had not holpen another ( meaning his legs ) all the wine had been spilt : with which words the king calling to mind his brothers death , which was slaine by goodwine ; answered , so should my brother alphred have holpen me had not goodwine been : then goodwine fearing the kings new kindled displeasure , excused himselfe with many words , and at last eating a morsell of bread , wished it might choke him if he were not guiltlesse of alphreds bloud . but he swore falsly , as the judgement of god declared , for he was forthwith choaked in the presence of the king , ere he removed one foot from that place ; though there be some say he recovered life againe . long time after this , in the raigne of queene elizabeth , there was in the city of london , one anne averies widow , who forswore her selfe for a little money that she should have paid for six pounds of tow at a shop in woodstreet : for which cause being suddenly surprised with the justice of god , shee fell downe speechlesse forthwith , and cast up at her mouth in great abundance , and with horrible stinke , that matter which by natures course should have been voided downewards , and so died , to the terrour of all perjured and forsworne wretches . there are in histories many more examples to be found of this hurtfull and pernitious sin , exercised by one nation towards another , and one man towards another , in most prophane and villanous sort , neither shaming to be accounted forsworne , nor consequently fearing to displease god and his majesty . but forasmuch as when we come to speak of murtherers in the next book , we shall have occasion to speake of them more , or of such like , i will referre the handling thereof unto that place : onely this , let every man learne by that which hath been spoken , to be sound and fraudlesse , and to keep his faith and promise towards all men , if for no other cause , yet for feare of god , who leaveth not this sin unpunished , nor holdeth them guiltlesse that thus taketh his name in vaine . chap. xxix . of blasphemers . as touching blasphemy , it was a most grievous and enormous sin , and contrary to this third commanmandement , when a man is so wretched and miseble , as to pronounce presumptuous speeches against god , whereby his name is slandered and evill spoken of : which sinne cannot chuse but be sharply and severely punished ; for if so be that god holdeth not him guiltles , that doth but take his name in vain must he not needs abhor him that blasphemeth his name ? see how meritoriously that wicked and perverse wretch that blasphemed and murdered ( as it were ) the name of god , among the people of israel in the desart , was punished : he was taken , put in prison , and condemned , and speedily stoned to death by the whole multitude : and upon that occasion ( as evill manners evermore begat good lawes ) the lord instituted a perpetuall law and decree , that every one that should blaspheme and curse god , of what estate or degree soever , should be stoned to death , in token of detestation : which sentence , if it might now adaies stand in force , there would not raign so many miserable blasphemers and deniers of god as the world is now filled and infected with . it was also ordained by a new law of iustinian , that blasphemies should be severely punished by the judges and magistrates of commonweales : but such is the corruption and misery of this age , that those men that ought to correct others for such speeches , are oftentimes worst themselves : and there are that thinke , that they cannot be sufficiently feared and awed of men , except by horrible bannings and swearings they despight and maugre god : nay it is further come to that passe , that in some places , to swearc and ban be the markes and ensignes of a catholike , and they are best welcome that can blaspheme most . how much then is that good king saint lewis of france to be commended , who especially discharged all his subjects from swearing and blaspheming within his realm , insomuch that when he heard a * nobleman blaspheme god most cruelly , he caused him to be laid hold on , and his lips to bee slit with an hot yron , saying , hee must be content to endure that punishment , seeing he purposed to banish oathes out of his kingdome . now wee call blasphemy ( according to the scripture phrase ) every word that derogateth either from the bounty , mercy , justice , eternity , and soveraigne power of god. of this sort was that blasphemous speech of one of king iorams princes , who at the time of the great famine in samaria , when it was besieged by the syrians , hearing elizeus the prophet say , that the next morrow there should be plenty of victuals and good cheap , rejected this promise of god made by his prophet , saying that it was impossible ; as if god were either a lyar , or not able to performe what he would : for this cause this unbeleeving blasphemer received the same day a deserved punishment for his blasphemy , for he was troden to death in the gate of the city under the feet of the multitude that went out into the syrians campe , forsaken and left desolate by them , through a feare which the lord sent among them . senaccherib king of assyria , after he had obtained many victories , and ●●odued much people under him , and also layd siege to ierusalem , became ●●proud and arrogant , as by his servants mouth to revile and blaspheme the living god , speaking no otherwise of him than of some strange idoll , and one that had no power to help and deliver those that trusted in him ; for which blasphemies he soone after felt a just vengeance of god upon himselfe and his people : for although in mans eyes he seemed to be without the reach of danger ( seeing he was not assayled , but did assayle , and was guarded with so mighty an army , that assured him to make him lord of ierusalem in short space ) yet the lord overthrew his power , and destroyed of his men in one night by the hand of his angell thousand men , so that he was faine to raise his siege , and returne into his owne kingdome , where finally he was slaine by his owne sons , as he was worshipping on his knees in the temple of his god . in the time of the machabees , those men that were in the strong hold called gazara , fighting against the iewes , trusting to the strength of the place wherein they were , uttered forth most infamous speeches against god : but ere long , their blasphemous mouths were encountred by a condigne punishment : for the first day of the siege , machabeus put fire to the towne , and consumed the place ( with the blasphemers in it ) to ashes . holofernes , when achior advanced the glory of the god of israel , replyed on this fashion : since thou hast prophesied unto us , that israel shall be defended by their god , thou shalt prove that there is no god but nabuchadnezzar , when the sword of mine army shall passe through thy sides , and thou shalt fall among their slaine : but for this blasphemy the lord cut him short , and prevented his cruell purpose by sudden death , und that by the hand of a woman , to his further shame . nay , this sinne is so odious in the sight of god , that he punisheth even them that give occasion thereof unto others , yea though they be his dearest children , as it appeareth by the words of the prophet nathan unto king david : because of this deed ( saith he ) of murthering vriah , and defiling bathshabe , thou hast made the enemies of the lord to blaspheme , the childe that is borne unto thee shall surely die . in the empire of iulian the apostata , there were divers great men that for the emperours sake sake forsooke christ and his religion : amongst whom , was one iulian , uncle to the emperour , and governour of the east ; another , foelix the emperours treasurer : the first of which two , after hee had spoyled all christian churches and temples , pissed against the table whereon the holy sacraments were used to be administred , in contempt , and strucke euzoius on the care for reproving him for it : the other beholding the holy vessels that belonged to the church said , see what pretious vessels maries sonne is served withall . after which blasphemy , the lord plagued them most strangely : for iulian fell into so strange a disease , that his intrailes being rotten , he voided his excrements at his mouth , because when they passed naturally , he abused them to the dishonour of god. foelix vomited bloud so excessively night and day at his blasphemous mouth , that he died forthwith . about the same time there lived a famous sophister and epicure called libanius ; who being at antioch , demanded blasphemously of a learned and godly schoolemaster , what the carpenters sonne did , and how he occupied himselfe ? marry ( quoth the schoolemaster , full of the spirit of god ) the creator of this world ( whom thou disdainfully callest the carpenters sonne ) is making a coffin for thee , to carry thee to thy grave : whereat the sophister jeasting , departed , and within few daies dying , was buried in a coffin , according to the prophesie of that holy man. the emperour heraclius sending embassadors to cosroë the king of persia to intreat of peace , returned with this answer , that he would never cease to trouble them with warre , till he had constrained them to forsake their crucified christ , and to worship the sunne . but ere long he bore the punishment of his blasphemy : for what with a domesticall calamity , and a forrein overthrow by the hand of heraclius , he came to a most wofull destruction . michael that blasphemous rabbine , that was accounted of the iewes , as their prince and messias , as he was on a time banquetting with his companions , amongst other things this was chiefest sauce for their meat , to blasphme christ and his mother mary , insomuch as he boasted of a victory already gotten over the christians god. but marke the issue : as he descended down the stayres , his foot slipping , he tumbled headlong and broke his neck ; wherein his late victory proved a discomfiture and overthrow , to his eternall shame and confusion . three souldiers ( amongst the tyrigetes , a people of sarmatia ) passing through a wood , there arose a tempest of thunder and lightening , which though commonly it maketh the greatest atheists to tremble , yet one of them to shew his contempt of god and his judgements , burst forth into blasphemy and despightings of god. but the lord soone tamed his rebellious tongue : for he caused the winde to blow up by the root a huge tree , that fell upon him and crushed him to pieces , the other escaping to testifie to the world of his destruction . at a village called benavides in spain , two young men being together in a field , there arose of a sudden a terrible tempest , with such violence of weather and winde , and withall so impetuous a whirlwinde , that it amased those that beheld it . the two young men seeing the fury thereof comming amaine towards them , to avoid the danger ran away as fast as they possibly might : but make what haste they could it overtooke them : who fearing lest the same should swing them up into the ayre , fell flatlong down upon the earth , where the whirlwinde whisking about them a pretty while , and then passing forth , the one of them arose so altered and in such an agony , that he was scarcely able to stand on his feet : the other lying still and not stirring , some others afarre off , that stood under a hedge , went to see how hee did , and found him , to be starke dead , not without markes upon him of wonderfull admiration : for all his bones were so crushed , that the pipes and joynts of his legges and armes were as easie to be turned the one way as the other , as though his whole body had been made of mosse ; and besides , his tongue was pulled out by the roots , which could not by any meanes be found , though they sought for it most diligently . and this was the miserable end of this wretched man , who was noted to be a great outragious swearer & blasphemer of gods holy name ; the lord therfore chose him out , to make him an example to the world of his justice . no lesse notable is the example of a young girle , named denis benesield , of twelve yeares of age : who going to schoole amongst other girles , when they fell to reason among themselves after their childish discretion about god , one among the rest said that he was a good old father : what , hee ? ( said the foresaid denis ) he is an old doting foole : which being told to her mistresse , she purposed to correct her the next day for it : but it chanced that the next day her mother sent her to london to the market , the wench greatly intreating her mother that she might not goe , so that she escaped her mistresses correction . but the lord in vengeance met with her : for as she returned homeward , suddenly she was stricken dead , all the one side of her being black ; and buried at hackney the same night . a terrible example ( no doubt ) both to old and young , what it is for children to blaspheme the lord and god , and what it is for parents to suffer their young ones to grow up in blindnesse , without nurtering them in the feare of god , and reverence of his majesty , and therefore worthy to be remembred of all . in the yeare an arrian bishop called olympius , being at carthage in the bathes , reproached and blasphemed the holy and sacred trinity , and that openly : but lighting fell downe from heaven upon him three times , and he was burnt and consumed therewith . there was also in the time of alphonsus king of arragon and sicily , in an isle towards africa , a certain hermit called antonius , a monstrous and prophane hypocrite , that had so wicked a heart to devise , and so filthy a throat to belch out vile and injurious speeches against christ iesus and the virgin mary his mother ; but hee was strieken with a most grievous disease , even to be eaten and gnawne in pieces of wormes untill he died . chap. xxx . of those that by cursing and denying god give themselves to the devill . as concerning those that are addicted to much cursing , and as if their throats were hell it selfe , to despightings and reviling against god ( that is blessed for ever ) and are so mad as to renounce him , and give themselves to the devill : truely they worthily deserve to be forsaken of god , and given over to the devill indeed , to go with him into everlasting perdition : which hath been visibly experienced in our time upon certaine wretched persons , which have been carried away by that wicked spirit to whom they gave themselves . there was upon a time in germany , a certain naughty packe of a most wicked life , and so evill brought up , that at every word he spake almost , the devill was at one end ; if walking he chanced to tread awry , or to stumble , presently the devill was in his mouth : whereof albeit he was many times reproved by his neighbors , and exhorted to correct and amend so vile and detestable a vice , yet all was in vaine : continuing therefore this evill and damnable custome , it happened , that as he was upon a time passing over a bridge , he fell downe , and in his fall gave these speeches , hoist up with an hundred devils : which he had no sooner spoken , bat the devill whom he called for so oft , was at his elbow to strangle him , and carry him away with him . a certain souldier travelling through marchia , a country of almaigne , and finding himselfe evill at ease in his journey , abode in an inne till hee might recover his health , and committed to the hostesses custody certaine money which he had about him . now a while after being recovered of his sicknesse , required his money againe ; but she having consulted with her husband , denied the receit , and therefore the returne thereof ; and accused him of wrong , in demanding that which she never received : the souldier on the other side fretted amaine , and accused her of cousenage : which stir when the goodman of the house understood ( though privy to all before ) yet dissembling , tooke his wives part , and thrust the souldier out of doors : who being throughly cha●ed with that indignity , drew his sword , and ran at the doore with the point hereof : whereat the host began to cry , theeves , theeves , saying that he would have entred his house by force : so that the poore souldier was taken and cast into prison , and by processe of law ready to be condemned to death : but the very day wherein this hard sentence was to be pronounced and executed , the devill entred into the prison , and told the souldier that he was condemned to die ; howbeit neverthelesse if hee would giue himselfe bodie and soule unto him , he would promise to deliuer him out of their hands : the prisoner answering , said , that he had rather die being innocent , and without cause , than to be delivered by that meanes : againe the divell replied , and propounded unto him the great danger wherein he was , yea and used all cunning meanes possible to perswade him : but seeing that he lost his labour , he at length left his suit , and promised him both helpe , and revenge upon his enemies , and that for nothing : advising him moreover when he came to judgement , to plead not guiltie , and to declare his innocencie and their wrong , and to intreat the iudge to grant him one in a blew cap that stood by to be his advocate : ( now this one in a blew cap was the divell himselfe ) the souldier accepting his offer , being called to the barre , and indicted there of felonie , presently desired to have his atturney , who was there present to plead his cause : then began the fine and craftie doctor of the lawes to plead , and defend his client verie cunningly , affirming him to be falsly accused , and consequently unjustly condemned , and that his host did withhold his mony and had offered him violence , and to prove his assertion he reckoned up every circumstance in the action , yea the verie place were they had hidden the mony . the host on the other side stood in deniall very impudently , wishing the divell might take him if he had it : then the subtill lawyer in the blew cap , looking for no other vantage , left pleading , and fell to lay hold of the host , and carrying him out of the sessions house , hoisted him into the ayre so high , that he was never after seen nor heard of . and thus was the souldier delivered from the execution of the law most strangely , to the astonishment of all the beholders , that were eye witnesses of that which happened to the for sworne and cursing host . in the yere of our lord , at megalopole neer voildstat , it happened in the time of the celebration of the feast of pentecost ▪ the people being set on drikingng and carousing , that a woman in the company commonly named the devill in her oathes ; till that he being so often called on , came of a sudden , and carried her through the gate aloft into the ayre before them all , who ran out astonished to see whither he would transport her , and found her a while hanging in the ayre without the towne , and then falling downe upon the ground dead . about the same time there lived in a city of savoy one that was both a monstrous swearer , & also otherwise very vicious , who put many good men to much fruitlesse paines , that in regard of their charge employed themselves often to admonish and reprove his wicked behaviour , to the end he might amend it : but all in vaine , they might as well cast stones against the wind ; for he would not so much as listen to their words , much lesse reforme his manners . now it fell out that the pestilence being in the city , he was infected with it , and therefore withdrew himselfe a part with his wife & another kinswoman into a garden which he had : neither yet in this extremity did the ministers forsake him , but ceased not continually to exhort him to repentance , and to lay before his eyes his faults and offences to the end to bring him into the right way . but he was so farre from being touched or moved with these godly admonitions , that he strove rather to harden himselfe more and more in his sinnes . therefore one day hasting forward his owne mishap , as hee was swearing and denying god , and giving himselfe to the devill , and calling for him with vehehemency , behold even the devill indeed snatched him up suddenly , and heaved him into the aire , his wife and kinswoman looking on , and seeing him fly over their heads . being thus swiftly transported , his cap tumbled from his head , and was found at rosne ; but himselfe no man could ever after set eye on . the magistrate advertised hereof , came to the place where he was taken , to be better informed of the truth , taking the witnesse of the two women touching that which they had seene . here may wee see the strange and terrible events of gods just vengeance upon such vile caitifes ; which doubtlesse are made manifest to strike a feare and terrour into the heart of every swearer and denier of god ( the world being but too full at this day of such wretches ) that are so inspired with satan , that they cannot speake but they must name him , even him that is both an enemy to god and man , and like a roaring lion runneth and roveth too and fro to devoure them : not seeking any thing but mans destruction . and yet when any paine assaileth them , or any trouble disquieteth their minds , or any danger threateneth to oppresse their bodies , desperately they call upon him for aid , when indeed it were more needfull to commend themselves to god , and to pray for his grace and assistance , having both a commandement so to doe , and a promise adjoyned , that he will help us in our necessities , if we come unto him by true and hearty prayer . it is not therefore without just cause , that god hath propounded and laid open in this corrupt age , a theatre of his iudgements , that every man might be warned thereby . chap. xxxi . more examples of gods iudgements upon cursers . bvt before we goe to the next commandement , wee will adjoyne a few more examples of this devillish cursing . martin luther hath left registred unto us a notable example showne upon a popish priest that was once a professor of the sincere religion , and fell away voluntarily unto papisme ; whereof adam budissina was the reporter : this man thundred out most bitter curses against luther in the pulpit , at a town called ruthnerwald , and amongst the rest , wished , that if luthers doctrine were true , a thunderbolt might strike him to death . now three dayes after there arose a mighty tempest , with thunder and lightening : whereat the cursed priest , bearing in himselfe a guilty conscience , for that hee had untruly and malitiously spoken , ranne hastily into the church , and there fell to his prayers before the altar most devoutly ; but the vengeance of god found him out and his hypocrisie , so that he was stroken dead with the lightening , and albeit they recovered life in him againe , yet as they led him homewards through the church-yard , another fl●sh so set upon him , that he was burnt from the crowne of the head to the sole of the foot , as blacke as a shoo , so that he died with a manifest marke of gods vengeance upon him . theodorus beza reporteth unto us two notable histories of his owne knowledge , of the severity of gods judgment upon a curser and a perjurer ; the tenor whereof is this , i knew ( said he ) in france a man of good parts , well instructed in religion , and a master of a familie , who in his anger cursing , and bidding the divell take one of his children , had presently his wish ; for the childe was possessed immediatly with a spirit : from which though by the servent and continuall prayers of the church he was at length released , yet ere he had fully recovered his health he died . the like we read to have happened to a woman , whom her husband in anger devoted with bitter curses to the divell ; for sathan assaulted her persently , and robbed her of her wits , so that she could never be recovered . another example ( saith he ) happened not far hence , even in this country , upon a perjurer that forswore him selfe to the end to deceive and prejudice another thereby : but he had no sooner made an end of his false oath , but a grievous apoplexy assailed him , so that without speaking of any one word he dyed within few dayes . in the yere of our lord , the day before good fryday , at forchenum a city in the bishopricke of bamburg , there was a certaine crooked priest both in body and minde , through age and evill conditions , that could not go but upon crutches , yet would needs be lifted into the pulpit to make a sermon : his text was out of the chap. of the first epistle to the corinthians , touching the lords supper ; whereout taking occasion to defend the papisticall errours and the masse , hee used these or such like blasphemous speeches , o paul , paul , if thy doctrine touching the receiving of the sacrament in both kinds be true , and if it be a wicked thing to receive it otherwise , then would the divell might take me : and ( turning to the people ) if the popes doctrine concerning this point be not true , then am i the divels bondslaue , neither do i feare to pawne my soule upon it . these and many other blasphemous words he used , till the divell came indeed , transformed into the shape of a tall man , blacke and terrible , sending before him such a fearefull noyse , and such a wind , that the people supposed that the church would have fallen on their heads : but he not able to hurt the rest , tooke away the old priest , being his devoted bondslave , and carried him so far that he was never heard of . the bishop of rugenstines brother hardly escaped his hands : for he came back to fetch him ; but he defending himself with his sword , wounded his owne body , and very narrowly escaped with his life . beside , after this there were many visions seene about the citie , as armies of men ready to enter and surprise them , so that well was he that could hide himselfe in a corner . at another time after , the like noyse was heard in the church whilst they were baptising an infant ; and all this for the abhominable cursing and blasphemy of the prophane priest. in the yeare of our lorld , at s. gallus in helvetia , a certaine man that earned his living by making cleane rough and soule linnen against the sun , entering a taverne , tasted so much the grape , that he vomited out terrible curses against himselfe and others : amongst the rest he wished , if ever he went into the fields to his old occupation , that the divell might come and breake his necke : but when sleepe had conquered drinke , and sobriety restored his sences , he went again to his trade , remembring indeed his late words , but regarding them not : howbeit the divell to shew his double diligence , attended on him at his appointed houre in the likenesse of a big swarthy man , and asked him if he remembred his promise and vow which he had made the day before , and if it were not lawfull for him to breake his necke ; and withall stroke the poore man , trembling with feare , over the shoulders , that his feet and his hands presently dried up , so that he lay there not able to stir , till by help of men he was carried home ; the lord not giving the devill so much power over him as he wished himselfe ; but yet permitting him to plague him on this sort , for his amendment , and our example . henry earle of schwartburg through a corrupt custome used commonly to wish he might be drowned in a privy : and as he wished , so it hapned unto him , for he was so served , and murthered at s. peters monastery in erford , in the yeare of our lord , . the like befell a young courtier at mansfield , whose custome was in any earnest asseveration , to say , the devill take me if it be not so : the devill indeed tooke him whilest hee slept , and threw him out of a high window , where albeit by the good providence of god he o●ught no great hurt , yet he learnt by experience to bridle his tongue from all such cursed speeches , this being but a tast of gods wrath that is to fall upon such wretches as he . at oster a village in the duchy of megalopole , there chanced a most strange and fearefull example upon a woman that gave her selfe to the devill both body and soule , and used most horrible cursings and oathes , both against her selfe and others : which detestible manner of behaviour , as at many other times , so especially shee shewed at a marriage in the foresaid village upon s. iohn baptists day , the whole people exhorting her to leave off that monstrous villany : but she nothing bettered , continued her course , till all the company were set at dinner , and very merry . then loe , the devill having got full possession of her , came in person , and transported her into the aire before them all , with most horrible outcries and roarings , and in that sort carried her round about the towne , that the inhabitants were ready to die with feare , and by ct by tore her in foure pieces , leaving in four severall high wayes a quarter , that all that came by might be witnesses of her punishment . and then returning to the marriage , threw her bowels upon the table before the major of the towne , with these words , behold , these dishes of meat belong to thee , whom the like destruction awaiteth , if thou doest not amend thy wicked life . the reporters of this history were , iohn herman the minister of the said towne , with the major himselfe and the whole inhabitants , being desirous to have it knowne to the world for example sake . in luthers conferences there is mention made of this story following : divers noblemen were striving together at a horse race , and in their course cried , the devill take the last . now the last was a horse that broke loose , whom the devill hoisted up into the aire and tooke cleane away . which teacheth us , not to call for the devill , for he is ready alwayes about us uncalled and unlooked for , yea many legions of them compasse us about even in our best actions to disturbe and pervert us . a certaine man not far from gorlitz provided a sumptuous supper , and invited many guests unto it , who at the time appointed refused to come : he in anger cried , then let all the devils in hell come . neither was his wish frivolous ; for a number of those hellish fiends came forthwith , whom he not discerning from men , came to welcome and entertaine : but as he tooke them by the hands , and perceiued in stead of fingers , clawes , all dismaied he ran out of the doores with his wife , and left none in the house but a young infant , with a foole sitting by the fire , whom the divels had no power to hurt , neither any man else , save the goodly supper , which they made away withall , and so departed . it is notoriously knowne in oundle a towne in northamptonshire , amongst all that were acquainted with the partie , namely one hacket , of whom more hath spoken before , how he used in his earnest talke to curse himselfe on this manner ; if it be not true , then let a visible confusion come upon me . now he wanted not his wish , for he came to a visible confusion indeed , as hath been declared more at large in the twentieth chapter of this booke . at witeberg , before martin luther and divers other learned men , a woman whose daughter was possessed with a spirit , confessed , that by her curse that plague was fallen upon her : for being angry at a time , she bad the divell take her , and she had no sooner spoken the word , but he tooke her indeed , and possessed her in most strange sort . no whit lesse strange and horrible is that which happened at neoburg in germanie , to a sonne that was cursed of his mother in her anger , with this curse , she prayed god she might never see him returne aliue ; for the same day the yong man bathing himselfe in the water , was drowned , and never returned to his mother alive , according to her ungodly wish . the like judgement of god we read of to have beene executed upon another sonne that was banned and cursed by his mother , in the citie of astorga . the mother in her rage cursed one of her sons with detestable maledictions , betaking him to the diuels of hell , and wishing that they would fetch him out of her presence , with many other horrible execrations : this was about ten a clocke at night , the same being very darke and obscure ; the boy at last through feare went out into a little court behind the house , from the which hee was suddenly hoised up into the ayte , by men in shew of grim countenance , great stature , and loathsome and horrible gesture , but indeed cruell fiends of hell , and that with such swiftnesse ( as he himselfe after confessed ) that it was not possible , to his seeming , for any bird in the world to fly so fast : and lighting downe amongst certaine mountaines of bushes and briers , was trailed through the thickest of them , and so all torne and rent , not only in his cloaths , but also in his hands and face and almost his whole body . at last the boy remembring god , and beseeching him of helpe and assistance , the cruell fiends brought him backe againe through the aire , and put him in at a little window into a chamber in his fathers house , where after much search and griefe for him , hee was found in this pittifull plight , and almost besides himselfe . and thus though they had not power to deprive him of his life , as they had done the former , yet the lord suffered them to afflict the parents in the sonne , for the good of both parents and sonne if they belonged unto the lord. but above all , this is most strange which hapned in a town of misina , in the yeare of our lord god , the eleventh of september ; where a cholericke father seeing his sonne flacke about his businesse , wished hee might never stirre from that place : for it was no sooner said , but done , his sonne stucke fast in the place , neither by any meanes possible could be removed , no not so much as to fit or bend his body , till by the praiers of the faithfull his paines were somewhat mitigated , though not remitted : three yeares he continued standing , with a post at his backe for his ease , and foure yeares sitting , at the end whereof he died ; nothing weakened in his understanding , but professing the faith , and not doubting of his salvation in christ iesus . when he was demanded at any time how he did : he answered most usually , that he was fastened of god , and that it was not in man but in gods mercy for him to be released . iohn peter sonne in law to alexander that cruel keeper of newgate being a most horrible swearer and blasphemer , used commonly to say , if it be not true , i pray god i may rot ere i die : and not in vaine , for he rotted away indeed , and so dyed in misery . hither we may adde a notable example of a certaine yong gallant that was a monstrous swearer , who riding in the company of divers gentlemen , began to sweare and most horribly blaspheme the name of god : unto whom one in the company with gentle words said , he should one day answer for that : the yonker taking snuffe thereat , why ( said he ) takest thou thought for me ? take thought for thy winding sheet . well ( quoth the other ) amend , for death giveth no warning , as soone commeth a lambes skin to the market , as an old sheeps . gods wounds ( said he ) care not thou for me : raging still on this manner worse and worse , till at length passing on their journey , they came riding over a great bridge , upon which this gentleman swearer spurred his horse in such sort , that he sprang cleane over with the man on his backe , who as hee was going , cried , horse and man and all to the divell . this terrible story bishop ridley preached and uttered at pauls crosse : and one haines a minister of cornwall ( the reprehender of this man ) was the reporter of it to master fox , out of whom i have drawne it . let us refraine then ( wretches that we are ) our divelish tongues , and leave off to provoke the wrath of god any longer against us : let us forbeare all wicked and cursed speeches , and acquaint our selves as well in word as in deed to praise and glorisie god. chap. xxxii . punishments for the contempt of the word and sacraments ; and abuse of holy things . now it is another kind of taking the name of god in vaine , to despise his word and sacraments : for like as among earthly princes , it is accounted a crime no lesse than treason , either to abuse their pictures , to counterfeit or deprave their seales , to rent , pollute , or corrupt their letters patents , or to use unreverently their messengers , or any thing that commeth from them : so with the prince of heaven it is a fin of high degree , either to abuse his word prophanely , which is the letters patents of our salvation ; or handle the sacraments unreverently , which are the seales of his mercy ; or to despise his ministers , which are his messengers untous . and this he maketh knowne unto us not only by edicts and commandments , but also by examples of his vengeance on the heads of the offendors in this case . for the former , look what paul saith , that for the unworthy receiving of the sacraments , many were weake and sicke among the corinthians , and many slept . how much more then for the abusing and contemning the sacraments ? and the prophet david , that for casting the word of god behinde them , they should have nothing to do with his covenant . how much more then for prophaning and deriding his word ? and moses , when the people murmured against him and aaron , saith , that their murmurings were not against them , which were but ministers , but against the lord. how much more then is the lord enraged , when they are scoffed at , derided , and set at naught ? hence it is that the lord denounceth a wo to him that addeth or taketh away from the word ; and calleth them dogs that abuse such precious pearles . but let us come to the examples wherein the grievousnesse of this sinne willly more open than by any words can be expressed . first , to begin with the house of israel , which were the sole select people of the lord , whom he had chosen out of all other nations of the world , to be his owne peculiar flocke , and his chiefe treasure , above all other people of the earth , and a kingdome of priests , and a holy nation ; when as they contemned and despised his word spoken unto them by his prophets , and cast his law behinde their backe , he gave them over into the hands of their enemies , and of ammi made them loammi ; that is , of his people , made them not his people : and of ruhama , loruhama ; that is , of such as had found mercy and favour at gods hand , a nation that should obtain no mercy nor favour , as the prophet hosea speaketh . this we see plainly verified first in the ten tribes , which under ieroboam fell away from the scepter of iuda : for after that the lord had sundry times scourged them by many particular punishments , as the famin , sword , and pestilence , for their idolatry and rebellion to his law ; at the last in the ninth yere of the raign of hoshea king of israel , he brought upon them a finall and generall destruction , and delivered them into the hands of the king of ashur , who carried them away captive into assyria ; and placed them in hala and in habor , by the river of gosan , and in the cities of the medes ; and in stead of them seated the men of babel , of cuthah , ava , hamath , and sepharvaim , in the cities of samaria . thus were they utterly rooted up , and spued out of the land of their inheritance , and their portion given unto strangers , as was threatned to them by the mouth of moses the servant of the lord : and the cause of all this is set down by the holy ghost , kin. . . to be , for that though the lord had testified to them by al his prophets & seers , saying , turn from your evill wayes , and keepe my commandements and my statutes , according to all the law which i commanded your fathers : neverthelesse they would not obey , but hardned their necks : & then it followeth in the ver , therfore the lord was exceeding wroth with israel , and put them out of his sight , and none was left but the tribe of iuda onely . now though the kingdome of iuda continued in good estate long after the desolation of the ten tribes , ( for this hapned in the raigne of ahaz . king of iuda ; ) yet afterward in the raigne of zedekiah , the great and famous citie ierusalem was taken by nabuchadnezzar the king of babel , and utterly ruined and defaced : the glorious and stately temple of the lord , built by salomon , the wonder of the world , was burnt down to ashes , together with all the houses of ierusalem , and all other great houses in the land : all the rich vessels and furniture of the temple , of gold , silver , and brasse , were carried to babel by nabuzaradan the chiefe steward . the king himselfe was bound in chaines , and after he had seen his owne sons slaine before his eyes , had his owne eyes put out , that he might never more take comfort of the light . the priests and all the greatest and richest of the people were carried away in captivity , and only the poore were left behind to dresse the vines and til the land . now what was the cause of this lamentable destruction of this holy city , of the temple and sanctuary of the lord , and of his owne people ? it is set downe by the holy-ghost in expresse word , chro. . , . that , when the lord sent unto them by his messengers , rising early , and sending , because he had compassion on them , and on his habitation , they mocked the messengers of god , despised his words , and misused his prophets : and therefore the wrath of the lord arose against his people , and there was no remedy . behold here the grievous judgement of the lord upon such as contemned his word , and despised his prophets . thus was the first city and temple destroyed : and did the second fare any better ? no verily , but far worse : for as their sinne was greater , in that the former iews contemned only the word spoken by the prophets which were but servants , these despised the word spoken by the sonne himself , which is the lord of life ; so their punishment was also the greater : for as the apostle saith , if they which despised moses law died without mercy , how much sorer punishment are they worthy of which tread under foot the sonne of god , and count the bloud of the testament as an unholy thing , and neglect so great salvation , which first began to be preached by the lord himselfe , and afterward was confirmed by them which heard him . therefore the destruction of the second city and temple by titus and vespasian emperours of rome , was far more lamentable than that of the former : yea , so terrible and fearefull was the judgement of god upon that nation at this time , that never the like calamitie and misery was heard or read of : there at the siege of ierusalem the famin was so great within the walls , and the sword so terrible without , that within they were constrained to eat not only leather and old shoo 's , but horse-dung , yea their owne excrements , and some to devour their owne children : and as many as issued out were crucified by the romans , as they had crucified the saviour of the world , till they had no more wood to naile them on . so that it was most true which our saviour foreprophesied , that such should be the tribulation of that time , as was not from the beginning of the world , nor should be againe to the end . at this destruction perished eleven hundred thousand iewes , as historians report ; besides them which vespasian slew in subduing the country of galilee : over and besides them also which were sould and sent into aegypt and other provinces , to vile slavery , to the number of seventeene thousand : two thousand were brought with titus in triumph ; of which , part he gave to be devoured of wilde beasts , and part otherwise most cruelly were slaine . by whose case all nations may take example , what it is to reject the visitation of gods verity being sent unto them , and much more to persecute them which be sent of god for their salvation . and here is diligently to be observed the great equity of this judgment : they refused christ to be their king , and chose rather to be subject unto caesar ; now they are by the said ( their owne ) caesar destroyed , when as christs subjects the same time escaped the danger . the like example of gods wrathfull punishment is to be noted no lesse in the romans also themselves , for despising christ and his gospel : for when tiberius nero the emperor having received by letters from pontius pilat , a true report of the doings of christ iesus , of his miracles , resurrection , and ascention into heaven , and how he was received as god of many good men , was himselfe mooved with beleefe of the same , and did confer thereof with the whole senat of rome , to have christ adored as god. but they not agreeing thereunto , refused him , because that contrary to the law of the romans , he was consecrated ( said they ) for a god before the senat of rome had decreed and approved him . thus the vaine senat which were contented with the emperor to raign over them , were not contented with the meeke king of glory , the sonne of god , to be their king ; yea they contemned also the preaching of the two blessed apostles peter and paul , who were also most cruelly put to death in the later end of domitius nero his raigne , and the yeare of christ , for the testimony and saith of christ. and therefore after much like sort to the iews were they scourged and entrapped by the same way which they did prefer : for as they preferred the emperour , and rejected christ , so did god stirre up their owne emperours against them , in such sort , that both the senators themselves were all devoured , and the whole city most horribly afflicted the space almost of three hundred yeares together . neither were they only thus scourged by their emperors , but also by civill wars , whereof three were sought in two yeares at rome after nero's death : as likewise by other casualties : for in suetonius is testified , five thousand were hurt and slaine by fall of a theatre . how heavy and searefull the judgement of god hath beene towards those seven famous churches of asia , to the which the holy ghost writeth his seven epistles , revel . and . histories sufficiently testifie , and experience sheweth : for whereas in the apostles time , and long after in the dayes of persecution , no churches in the world more flourished ; after , when they began to make light account of the word of god , and to fall away from the truth to errors , from godlinesse to impieties , the lord also made light account of them , and removed his candlesticke , that is , the ministery of his gospell , from amongst them , and made them a prey unto their enemies : and so they which before were subjects to christ , are now slaves to mahomet ; and there where the true god was worshipped is now a filthy idol adored ; and instead of the gospel of christ , is the turks alcoran ; in stead of the seven stars and seven candlesticks are seven thousand priests of mahomet , and worshippers of him : and thus for the contempt of the gospel of christ , is the chrurch of christians made a cage of divels . venerable bede in his ecclesticall history of england reporteth , that about the yeare of our lord , after that the brittons had been long afflicted by the irish , picts , and scots , and that the lord had given them rest from all their enemies , and had blessed them with such great plenty of corn , and fruits of the earth , as had not been before heard of , they fell into all manner of sins and vices , and in stead of shewing themselves thankfull to the lord for his great mercies , provoked his indignation more fiercely against them : for , as he saith , together with plenty grew ryot , and this was accompanied with a train of many other foule enormities , especially the hatred of the truth , & contempt of the word , and that not only in the laity and ignorant people , but even also in the clergy and sheepheards of the people : for which cause the lord first sent among them such a contagious plague , that the living were scarce sufficient to bury the dead : and when by this punishment they were not reclaimed , then by their owne counsels and procurement the lord brought upon them a fierce and mighty nation , even the saxons of germany ; who albeit they came at first as helpers and succorers of them against their enemies , yet ere long proved their sorest foes themselves , and after much bloudshed drave them almost quite out of their kingdome , confining them into a haven , nooke , and corner of the same , where they remaine till this day : and all this came upon them ( saith that reverend authour ) for their ingratitude for gods mercies , and contempt of the word of god. againe , we reade a little before this , how that god stirred up gildas a godly learned man , to preach to the old brittons , and to exhort them to repentance and amendment of life , and to forewarne them of plagues to come , if they repented not : but what availed it ? gildas was laughed to scorne and taken for a false prophet ; the brittons , with whorish faces and unrepentant hearts , went forward in their sins ; and what followed ? god to punish their contempt of his word and ministers , sent in their enemies on every side , and destroying them , gave their land to other nations . againe , not many yeares past , almighty god seeing idolatry , superstition , hypocrisie , and wicked living used in this land , raised up that godly learned man iohn wickliffe to preach unto our fathers repentance , and to exhort them to forsake their idolatry and superstition : but his exhortations were not regarded , he with his sermons was despised , his bookes and himselfe after his death , were burnt : what ensued ? a most grievous and heavy vengeance : they slew their lawfull king , and set up three other on a row , under whom all the noble bloud was slaine up , and halfe the commons destroyed ; what by warre in france , and civile discord among themselves , the cities and towns were decayed , and the land brought half to a wildernesse . o , extrem plagues of gods just vengeance ! but these examples be generall over whole nations : now let us descend to particular judgments upon private persons , for contemning , scorning , or despising the word of god , the holy sacraments , and the ministers of the same . hemingius a learned divine , in his exposition upon the first chapter of s. iohns gospell reporteth , that about the yere there was a certain lewd companion in denmark , who had long made profession to mocke at all religion , and at devout persons : this fellow entering into a church where there was a sermon made by the minister of the place , began contrary to all those that were present , to behave himselfe most prophanely , and to shew by lewd countenances and gestures , his dislike and contempt of that holy exercise : to whom the preacher ( being instant upon his businesse in hand ) spake not a word , but only sighing , praied unto god , that this mocker might be suppressed : who seeing that the preacher would no● contest against him , but contemned his unworthy behaviour , goeth out of the church , but yet not out of the reach of gods vengeance : for presently as he passed out , a tyle fell from the house upon his head , and slew him upon the place : a just judgement upon so prophane a wretch . from whence all scorners and deriders of godly sermons , and the preachers of the same , may take example for their amendment , if they have any grace in them . christopher turke a counsellor of estate to a great nobleman in germany , going one day to horse , and mocking at a certaine godly nobleman who was then prisoner in his enemies hands , uttered these or such like speeches ; see what is become of these gallants , that sung so much one with anothe● , when any one doth wrong us , god is our succor and defence : but he had scarce ended his words , when as a sudden griefe tooke him , so that he was forced to alight from his horse , and to be carried to bed ; where in stead of singing , he dyed in dispaire , drawing forth his tongue as blacke as a cole , and hanging out of his mouth . this happened the ninth of iune , . the contempt of the sacrament of baptisme was most notably punished in a certaine curate of misnia in thuring : whose custome was whensoever hee had baptised any women children , in contempt of the foeminine sex , and without any regard to the holy sacrament , to say , that they should not carry them backe to the house , but cast them into the river . this prophane curate looking one day over the bridge of elbe ( which is a large and a deepe river ) how the boats did passe ; no man touching him , nor his braine any way altered , but by a secret judgement of god , fell over the bridge into the water , and was presently drowned : that he which so impiously wished drowning to other , and that at the sacrament of baptisme , was drowned himselfe . this happened in the yeare . the contemptuous and irreverent handling of the word of god in the pulpit , together with open hatred of the gospel , was most famously revenged in one nightingale the parson of gondal besides canterbury , in the raigne of queen mary , anno . this wretched parson upon shrove sunday ( which was the third day of the moneth of march ) making a sermon to his parishioners , entred beside his text , into an impertinent discourse of the articles lately set forth by the popes authority , in commendation thereof , and to the disgrace of the gospell : saying more over thus unto the people , my masters and neighbours , rejoice and be merry , for the prodigall sonne is come home : for i know that the most part of you are as i am , i know your hearts well enough , and i shall tell you what happened to me this weeke past : i was before my lord cardinall , and he hath made me as cleane from sinne as i was at the font-stone ; and he hath also appointed me to notifie unto you the bull of the popes pardon ; and so reading the same unto them , he thanked god that ever he lived to see that day : adding moreover , that he beleeved , that by the vertue of that bull he was as cleane from sinne as that night that he was borne : which words he had no sooner uttered , but the lord to shew that he lyed , stroke him with sudden death , and so he fel down out of the pulpit , never stirring hand nor foot , not speaking word , but there lay , an amazement and astonishment to all the people . denterius an arrian bishop being at bizantium , as he was about to baptise one barbas after his blasphemous manner , saying , i baptise thee in the name of the father , through the sonne , in the holy ghost , ( which forme of words is contrary to the prescript rule of christ , that bad his disciples to baptise all nations , in the name of the father , the sonne , and the holy ghost ) the water suddenly vanished , so that he could not then be baptised : wherefore barbas all amased , fled to a church of purer religion , and there was entertained into the church by baptisme . socrates in his ecclesiasticall history reporteth the like accident to have happened to a iew , who had beene oftentimes baptised , and came to paulus a novatian bishop , to receive the sacrament againe ; but the water as before vanished ; and his villany being detected , he was banished the church . vrbanus formensis and foelix iducensis , two donatists by profession , rushing into thipasa a city of mauritania , commanded the eucharist to be throwne among the dogs ; but the dogs growing mad thereby , set upon their owne masters , and rent them with their teeth , as being guilty of despising the body of christ. certainly a notable judgement to condemne the wicked behaviour of those miscreants , who were so prophane , as not only to refuse the sacrament themselves , but also to cast it to their dogs , as if it were the vilest and contemptiblest thing in the world . theopompus a phylosopher being about to insert certaine things out of the writings of moses , into his prophane works , and so to abuse the sacred word of god , was stricken with a frenzy ; and being warned of the cause thereof in a dreame , by prayers made unto god , recovered his sences againe . this story is recorded by iosephus . as also another of theodectes a poet , that mingled his tragedies with the holy scripture , and was therfore stricken with blindnesse , untill he had recanted his impiety . in a towne of germany called itzsith , there dwelt a certaine husbandman that was a monstrous despiser and prophaner of the word of god and his sacraments : he upon a time amidst his cups , railed with most bitter termes upon a minister of gods word ; after which , going presently into the fields to overlooke his sheepe , he never returned alive , but was found there dead , with his body all scortched and burnt as blacke as a cole : the lord having given him over into the hands of the divell , to be thus used for his vile prophanenesse and abusing his holy things . this d. iustus ionus in luthers conferences reporteth to be most true . in the yeare of our lord , a certain coblers servant being brought up among the professors of the reformed religion , and having received the sacrament in both kinds , after living under popery , received it after their fashion in one kinde ; but when he returned to his old master , and was admonished by him to go againe to the communion as he was wont , then his sleepy conscience awaked and he fell into most horrible dispaire , crying that he was the divels bondslave , and therewithall threw himselfe headlong out of the window , so that with the fall his bowels gushed out of his mouth , and he died most miserably . when the great persecution of the christians was in persia under king sapor , in the yeare of our lord , there was one miles an holy bishop , and constant martyr ; who preaching , exhorting , and suffering all manner of torments for the truth of the gospel , could not convert one soule of the whole city whereof he was bishop , to the faith : wherefore in hatred and detestation of it he forewent it cleane : but after his departure the lord made them worthily ●ue their contempt of his word ; for he sent the spirit of division betwixt king sapor and them , so that he came with an army of men and three hundred elephants against it , and quickly subverted it , that the very apparance and memoriall of a city was quile defaced and rooted out . for certainly this is a sure position , where gods word is generally despised , and not regarded nor profited by , there some notable destruction approcheth . in a certaine place there was acted a tragedy of the death and passion of christ in shew , but in deed of themselves : for he that played christs part , hanging upon the crosse , was wounded to death by him that should have thrust his sword into a bladder full of bloud tyed to his side ; who with his fall slew another that played one of the womens part that lamented under the crosse : his brother that was first slaine seeing this , slew the murtherer , and was himselfe by order of justice hanged therefore : so that this tragedy was concluded with foure true , not counterfeit deaths , and that by the divine providence of god , who can endure nothing lesse than such prophane and rediculous handling of so serious and heavenly matters . in the vniversity of oxford the history of christ was also played , and cruelly punished , and that not many yeares since : for he that bore the person of christ , the lord struck him with such a giddinesse of spirit and brain , that he became mad forthwith , crying when he was in his best humour , that god had laid this judgment upon him for playing christ. three other actors in the same play were hanged for robbing , as by credible report is affirmed . most lamentable was the judgement of god upon iohn apowel ( sometimes a serving-man ) for mocking and jeasting at the word of god : this iohn apowel hearing one william malden reading certaine english prayers , mocked him after every word , with contrary gaudes and flouting termes ; insomuch that at last hee was terribly afraid , so that his haire stood upright on his head , and the next day was found besides his wits , crying night and day without ceasing , the divell , the divell , o the divell of hell , now the devill of hell there he goeth : for it seemed to him as the other read , lord have mercy upon us , at the end of the prayer , that the devill appeared unto him , and by the permission of god depilved him of his understanding . this is a terrible example for all those that be mockers , at the word of god , to warne them ( if they doe not repent ) lest the vengeance of god fall upon them in like manner . thus we see how severely the lord punisheth all despisers and propha●●rs of his holy things , and thereby ought to learne to carry a most dutifull regard and reverence to them , as also to note them for none of gods flocke , whosoever they be that deride or contemne any part of religion , or the ministers of the same . chap. xxxv . of those that prophane the sabbath day . in the fourth and last commandement of the first table , it is said , remember to keepe holy the sabbath day : by which words it is ordained and enjoyned us to separate one day of seven from all bodily and servile labour , not to idlenesse and loosenesse , but to the worship of god , which is spirituall and wholesome . which holy ordinance when one of the children of israel in contempt broke , as they were in the wildernes , by gathering sticks upon the sabbath , he was brought before moses and aaron , and the whole congregation , & by them put in prison untill such time as they knew the lords determination concerning him : knowing well , that he was guilty of a most grievous crime . and at length by the lords owne sentence to his servant moses , condemned to be stoned to death without the host , as was speedily executed . wherein the lord made knowne unto them , both how unpleasant and odious the prophanation of his sabbath was in his sight , and how seriously and carefully every one ought to observe and keepe the same . now albeit that this strict observation of the sabbath was partly ceremoniall under the law , and that in christ iesus we have an accomplishment , as of all other , so also of this ceremony , ( he being the true sabbath , and assured repose of our soules ) yet seeing we still stand in need of some time for the instruction and exercise of our faith , it is necessary that we should have at least one day in a weeke to occupy our selves in and about those holy and godly exercises , which are required at our hands ; and what day fitter for that purpose than sunday ? which was also ordained in the apostles time for the same end , and called by them dies dominicus , that is , the day of our lord : because upon that day he rose from the dead , to wi● , the morrow after the iewes sabbath , being the first day of the weeke : to which sabbath it by common consent of the church succeeded , to the end that a difference might be put betwixt christians and iewes . therefore it ought now religiously to be observed , as it is also commanded in the civill law , with expresse prohibition not to abuse this day of holy rest , in unholy sports and pastimes of evill example . neverthelesse in stead hereof we use the evill imployance , abuse , and disorder of it for the most part , for beside the false worship and plentifull superstitions which reigne in so many places , all manner of disorder and dissolutenesse is in request , and beareth sway in these dayes : this is the day for tipling houses and tavernes to be fullest fraught with ruffians and ribalds , and for villanous and dishonest speech , with lecherous and baudy songs to be most ri●e : this is the day when dicing , dauncing , whoring , and such noysome and dishonest demeanors , muster their bands and keep ranke together ; from whence foame out envies , hatreds , displeasures , quarrels , debates , bloud sheddings , and murthers , as daily experience testifieth . all which things are evident signes of gods heavy displeasure upon the people where these abuses are permitted , and no difference made of that day wherein god would be served , but is contrarily mostdishonored by the overflow of wicked examples . and that it is a thing odious and condemned of god , these examples following will declare . gregory turonensis reporteth , that a husbandman , who upon the lords day went to plough his field , as he cleansed his plow-share with an yron , the yron stucke so fast into his hand , that for two yeares hee could not be delivered from it , but carried it about continually to his exceeding great paine and shame . another prophane fellow , without any regard of god or his service , made no conscience to convey his corne out of the field on the lords day in sermon time ; but hee was well rewarded for his godlesse covetousnesse : for the same corne which with so much care he gathered together , was consumed with fire from heaven , with the barne and all the graine that was in it . a certaine nobleman used every lords day to goe a hunting in the sermon while ; which impiety the lord punished with this judgement : he caused his wife to bring forth a childe with a head like a dog , that seeing he preferred his dogs before the service of god , hee might have one of his owne getting to make much of . at kimsta● a towne in france , there lived in the yere of our lord , a certain covetous woman , who was so eager upon the world , and greedy of gaine , that she would neither frequent the church to heare the word of god her selfe , nor suffer any of her family to doe it , but continually abode labouring and toyling about drying and pilling flax , and doing other domesticall businesses : neither would she be reclaimed by her neighbours , who admonished and dehorted her from such untimely works . one sabbath day as they were thus busily occupied , fire seemed to issue among the flax , without doing any hurt : the next sabbath day it tooke fire indeed , but was quickly extinct : for all this she continued obstinate in her prophanenesse even the third sabbath , when the flax againe taking fire , could not be quenched till it had burnt her and two of her children to death ; for though they were recovered out of the fire alive , yet the next day they all three died . and that which was most to be wondred at , a young infant in the cradle was taken out of the midst of the flame , without any hurt . thus god useth to exercise his judgements upon the contemners of his commandements . the centuriators of magdeburge , intreating of the manners of christians , made report out of another history , that a certaine husbandman ( in parochia gemilacensi ) grinding corne upon the lords day , the meale began to burne , anno dom. , which though it might seeme to be a thing meere casuall , yet they set it downe as a judgement of god upon him for breaking the sabbath . as also of that which they speake in the same place of one of the kings of denmarke , who when as hee ( contrary to the admonition of the priests , who desired him to deferre it ) would needs upon the day of pentecost make warre with his enemy , died in the battell . but that may be better knowne to us all , which is written in the second booke of macchabees , of nicanor the iewes enemy , who would needs set upon them on the sabbath ; from which when other the iewes that were compelled to be with him , could no way disswade him , he was slaine in the battell , and most miserably but deservedly handled , even the parts of his body shamefully dismembred , as in that history you may read more at large . therefore in the councell at paris every one labouring to perswade unto a more religious keeping of the sabbath day , when they had justly complained , that ( as many other things ) so also the observation of the sabbath was greatly decayed through the abuse of christian liberty ; in that men too much followed the delights of the world , and their owne worldly pleasures , both wicked and dangerous : they further adde , multi nánque nostrum visu , multi etiam quorundam relatu dedicimus , &c. for many of us have been eye-witnesses , many have intelligence of it by the relation of others that some men upon this day being about their husbandry , have been strucken with thunder , some have been maimed and made lame , some have had their bodies ( even bones and all ) burnt in a moment with visible fire , and have consumed to ashes , and many other judgements of god have been , and are daily ; whereby it is declared , that god is offended with the dishonour of so high a day . and our time hath not wanted examples in this kind , whosoever hath observed them , when sometimes in the faires upon this day the wares have swumme in the streetes ; sometimes the scaffolds at playes have falne downe , to the hurting and endangering of many ; sometime one thing , sometime another hath fallen out , to the great damage and hurt of many that have no conscience of this day ; yea , often to the endangering of their lives : and that which is most strange , within these late yeares , a whole town hath been twice burnt for the breach of the sabbath , by the inhabitants , as all men judged : the just report thereof i passe over here to set downe , untill such time as i shall be better instructed . famous and memorable also is that example which happened at london in the yeare at paris garden , where , upon the sabbath day were gathered together ( as accustomably they used ) great multitudes of prophane people , to behold the sport of beare baiting , without respect of the lords day , or any exercise of religion required therein : which prophane impiety , the lord that he might chasten in some sort , and shew his dislike thereof , he caused the scaffolds suddenly to breake , and the beholders to tumble headlong downe ; so that to the number of eight persons , men and women , were slaine therewith , besides many others which were sore hurt and bruised , to the shortening of their dayes . the like example happened at a towne in bedford shire called risley , in the yeare : where the floore of a chamber , wherein a number were gathered together to see a play on the sabbath day , fell downe , by meanes whereof many were sore hurt , and some killed . surely , a friendly warning to such as more delight themselves with the cruelty of beasts , and vain sports , than with the works of mercy and religion , the fruits of a true faith , which ought to be the sabbath dayes exercise . and thus much for the examples of the first table , whereof if some seeme to exceed credit , by reason of the strangenesse of them , yet let us know , that nothing is impossible to god ; and that hee doth often worke miracles to controll the obstinate impiety and rebellion of mortall men against his commandement . besides , there is not one example here mentioned , but it hath a credible or probable author for the avoucher of it . let us now , out of all this that hath been spoken , gather up this wholsome lesson , to love god with all our heart and affection , to the end we may worship him , invocate his holy name , and repose all the confidence of our salvation upon him alone through christ iesus , seeking by pleasing and obeying his will , to set forth his glory , and render him due thanks for all his benefits . finis . the second booke . chap. i. of rebellious and stubborne children towards their parents . wee have seene in the former booke , what punishments they have incurred , that either malitiously or otherwise have transgressed and broken the commandements of the first table : now it followeth to discover the chastisements which god hath sent upon the transgressors of the second table . and first concerning the first commandement therof , which is , honour thy father and mother , that thy dayes may be prolonged in the land which the lord thy god hath given thee . c ham one of old noah's sonnes , was guilty of the breach of this commandement ; who in stead of performing that reverence to his father which he ought ( and that presently after the deluge , which being yet fresh in memory , might have taught him to walke in the feare of god ) came so short of his duty , that when he saw his nakednesse , hee did not hide it , but mocked and jeasted at it : for which cause hee was cursed both of his father , and of god , in the person of his youngest sonne chanaan , and made a servant to the servants of his brethren : which curse was fulfilled in his posterity the canaanites , who being forsaken of god , were rooted up and spued out of their land , because of their sinnes and abhominations . marvellous strange was the malice of absolon , to rebell so furiously against his father david , as to wage warre against him : which he did with all his strongest endeavours , without sparing any thing that might further his proceedings ; insomuch that he grew to that outrage and madnesse , through the wicked and pernitious counsell of achitophel , that hee shamed not villanously to commit incest with his fathers concubines , and pollute his bloud even before the eyes of the multitude : by which means being become altogether odious and abhominable , hee shortly after lost the battell : wherein though himselfe received no hurt nor wound , yet was he not therefore quit ; but being pursued by gods just judgement , fell unwittingly into the snare which he had deserved : for as he rode along the forrest , to save himselfe from his fathers army ; his moyle carrying him under a thicke oake , left him hanging by the haire upon a bough betwixt heaven and earth , untill being found by ioab , he was wounded to death with many blowes . whereby every man may plainly see that god wanteth no means to punish sinners when it pleaseth him ; but maketh the dumbe and sencelesse creatures the instruments of his vengeance : for hee that had escaped the brunt and danger of the battell , ( and yet not having therefore escaped the hand of god ) was by a bruit beast brought under a sencelesse tree , which god had appointed to catch hold of him as an executioner of his just judgement : which if wee consider , is as strange and wonderfull an accident as may possible happen ; and such an one as god himselfe provided , to punish this wicked , proud , and rebellious wretch withall : for seeing his outrage and villany was so great as to rebell against his father , and so good and kinde a father towards him as he was , it was most just , that he should endure so vile a punishment . beside , herein doubtlesse god would lay open to the eyes of all the world , a fearefull spectacle of his judgements against wicked and disobedient children , thereby to terrifie the most impudent and malitious wretches that live , from this horrible sinne . and for the same cause it was his pleasure , that that wicked and false achitophel should fall into extreme ignominy and confusion for forsaking david , and setting forward with counsell and presence yong absolon against his father ; for which cause with despaire he hung himselfe . now by this example it is easie to perceive how unpleasant this sin is in gods sight , and how much he would have every man to hate and detest it , seeing that nature her selfe teacheth and instructeth us so farre , as to yeeld duty and obedience unto those that begat , nourished , and brought us up . notwithstanding all this , yet is the world full of ill advised and ill nurtured youth , that are little lesse disobedient unto their parents than absolon was , as adramalech and saraser , that slew their father sennacherib as he was worshipping in the temple of nisroth his god : but whereas they looked for the soveraignty , they lost the benefit of subjection , and were banished into armenia , their brother esarhaddon raigning in their stead . gregory of tours maketh mention of one crannius the son of clotarius king of france , who having conspired treacherously , and raised warre against his father , together with the earle of brittaine his supporter , were both vanquished and put to flight ; but the earle was slaine in the pursuit : the prince himselfe also ( thinking to escape by sea , where lay provided certaine ships ready to receive him ) was in the mid way overtaken , together with his wife and children , whom he purposed to make partakers of his fortune , and were altogether ( by the expresse commandement of his father ) shut up in a little house , and there burned together . in this wise did clotarius revenge the treachery and rebellion of his sonne , after a more severe , cruell , and fierce manner than king david did , who would have saved his sonne absolons life , notwithstanding all his wickednesse , and malitious and furious rebellion : but this man contrariwise being bereft of all fatherly affection , would use no compassion towards his sonne , but commanded so cruell an execution to bee performed , not onely upon him , but upon his daughter in law also , and their children , perchance altogether innocent and guiltlesse of that crime . a very rare and strange example , seeing it is commonly seene , that grandfathers use more to cherish and cocker their childrens children than their own . therefore we must think , that it was the providence of god to leave behind a notable example of his most just and righteous severity against disobedient and rebellious children , to the end to amase and feare all others from enterprising the like . philip comineus hath recorded the treacherous tragedy of a most wicked and cruell sonne called adolphus ( for the world waxeth every day worse than other ) that came in an evening suddenly to take his father the duke of gilderland prisoner , even as he was going to bed , and would not give him so much liberty as to pull on his hose ( for he was bare legged ) but carried him away in all haste , making him march on foot without breeches five long almaine miles , in a most cold weather : and then clapt him up in the bottome of a deep tower , where there was no light save by a little window , and there kept him close prisoner six moneths together . after which cruell fact , he himselfe was taken prisoner in like manner , and carried bound to namur , where he lay a long time , untill the gaunts reprived him forthwith , and led him with them against tournay , where he was slain : in the while of his imprisonment , his father yeelding to nature , disinherited him of all his goods , for his vile ingratitude and unnaturall cruelty , and left the succession of his dukedome to the duke of bourgondy . in the yeare of our lord , in a village called iuchi , neere to cambray , there dwelt a certaine man ( or rather a beast ) that in a great rage threw his owne mother out of his doores thrice in one day , and the third time told her in fury , that hee had rather see his house on fire , and burnt to coles , than that she should abide there but one day longer . it happened that the very same day , according to his cursed speech , his house was indeed fired , but how or whence no man could judge : and the fire was so fierce , that it consumed to ashes not only that house , but also twelve other houses adjoyning : which was an evident figure of gods just judgement in punishing so vile and unnaturall a deed by fire , seeing he deserved at the least to lose his house for banishing her out of it , that had borne him in her belly , and nourished him with the milke of her paps . in this place i may fitly insert two memorable examples of the same subject , gathered by an author of credit and fame sufficient , to this effect . it is not long ( saith he ) since a friend of mine , a man of a great spirit , and worthy to be beleeved , recounted to me a very strange accident which , he said , hapned to himselfe , and proved his saying by the testimony of many witnesses : which was this : that being upon a time at naples at a kinsmans and familiars house of his , he heard by night the voice of a man crying in the street for aid , which caused him to rise and light a candle , and run out to see what the matter was : being come out of the doores , he perceived a cruell and ougly shaped divell , striving with all his force to catch and get into his clouches a yong man , that strove on the other side to defend himselfe , and for feare raised that outcry which he had before heard : the yong man seeing him , ran to him forthwith , and catching fast hold by his cloathes , and pitifully crying to god , would in no case let go his hold untill his cruell enemy forsooke him : and being brought into the house all dismaied and beside himselfe , would not let go his hold untill he came to his sences againe out of that exceeding feare . the cause of which assault was , he had led all his time a most wicked life , and had been a contemner of god , and a rebell against his parents , using vile railing and bitter speeches against them , in such sort , that in stead of blessing , they had layd a curse upon him . and this is the first example . concerning the second , i will also set downe the authors owne words , as followeth . of all the strange things ( saith he ) that ever i heard report of , that which happened not long since at rome is most worthy to be remembred , of a certaine yong man of gabia , borne of a base and poore family , but endued with terrible and furious nature , and addicted to a loose and disordinate life . this gallant picking a quarrell with his owne father , in his anger reviled him with most grosse and reprochfull tearmes : in which mad fits , as one wholly given over to the divell , he purposely departed to rome to practise some naughty device against his father : but his ghostly father the divell met him in the way , under the shape of a cruell and ougly fellow with a thicke bushie beard , and haire hanging disorderly , and cloathes all rent and tattered ; who as they walked together , enquired of him why he was so sad : he answered , that there had passed some bitter speeches betwixt his father and him , and now he devised to work him some mischiefe . the divell by and by like a crafty knave soothed him up & said , that he also upon the like occasion went about the same practise , and desired that they might pursue both their voyage and enterprise together : it was soone agreed upon betwixt them , being like to like , as the proverbe goeth . therefore being arrived at rome , and lodged at the same inne , one bed did serve them both ; where whilest the yong man securely and soundly slept , the old malicious knave watching his opprtunity , caught him by the throat to strangle him : whereat the poore wretch awoke , and cried for help to god so that the wicked spirit was constrained to forsake him without performing his purpose , and to flee out at the chamber with such force and violence , that the house roofe crackt , and the tyles clattered downe aboundantly . the host of the house being awaked with the noyse , cryed out to know what the matter was , and running into the chamber where this noyse was , with a candle in his hand , found the poore young man all alone betwixt dead and alive , of whom ( recovered ) he learnt out the whole truth , as hath been told : but he after this terrible accident repented him of his wicked life , and was touched with the sence of his grievous sinne so nearly , that ever after he led a more circumspect and honest life . thus much we finde written in that author . henry the fifth inspired with the furies of the pope of rome , made warre upon his father henry the fourth , vexing him with cruell and often battels , and not ceasing till he had spoiled him of his empire , and till the bishop of mentz had proudly and insolently taken from him his imperiall ornaments even in his presence : but the lord in recompence of his unnaturall dealing , made him and his army a prey unto his enemies the saxons , and to flie before them , stirring up also the pope of rome to be as grievous a scourge unto him , as he had beene before time to his father . now as the ambition of a kingdome was the cause of this mans ingratitude , so in the example following , pride and disdaine ruled , and therefore he is so much the more to be condemned , by how much a kingdome is a stronger cord to draw men to vice , than a mans owne affection . there was ( saith manlius ) an old man crooked with age , distressed with poverty , and almost pined with hunger , that had a sonne rich , strong , and fat , of whom he intreated no gold or silver , or possession , but food and sustenance for his belly , and clothes for his backe , but could not obtaine it at his hands : for his proud heart , exalted with prosperity , thought it a shame and discredit to his house , to be borne of so poore and base parentage , and therefore not onely denied him reliefe , but also disclaimed him from being his father , and chased him away with bitter and crabbed reproaches . the poore old man thus cruelly handled , let teares fall as witnesse of his griefe , and departed comfortlesse from his tygre minded sonne . but the lord that gathereth up the tears of the innocent , looked down from heaven in justice , and sent a fury into the sences and understanding of this monstrous son , that as he was void of nature and compassion , so he might bevoid of reason and discretion for ever after . another not so cruell and disdainfull as the former , yet cruell and disdainfull enough to plucke downe vengeace upon his head , would not see his father beg indeed , nor yet abjure him as the other did ; but yet undertaking to keepe him , used him more like a slave than a father : for what should be too deare for him that gives us life ? yet every good thing was too deare for this poore father , vpon a time a dainty morsell of meat was upon the boord to be eaten , which as soone as he came in he conveied away , and foisted in courser victuals in the roome . but marke what his dainties turned to : when the servant went to fetch it againe , he found in stead of meat snakes , and of sauce serpents , to the great terrour of his conscience : but that which is more , one of the serpents leaped in his face , and catching hold by his lip , hung there till his dying day , so that hee could never feed himselfe , but he must feed the serpent withall . and this badge carried he about as a cognisance of an unkinde and ungratefull sonne . moreover this is another judgment of god , that commonly as children deale with their parents , so doe their children deale with them : and this in the law of proportion is most just , and in the order of punishing most usuall : for the proofe whereof , as experience daily teacheth , so one example or two i will subjoyne it is reported how a certaine unkind and perverse sonne beat his aged father upon a time , and drew him by the haire of his head to the threshold : who when hee was old was likewise beaten of his sonne , and drawne also by the haire of the head not to the threshold , but out of doores into the durt ; and how hee should say he was rightly served , if he had left him at the threshold , as he left his father , and not dragged him into the streets , which hee did not to his . thus did his owne mouth beare record of his impiety , and his owne conscience condemne him before god and men . another old man being persuaded by his son ( that had maried a yong wise ) with faire and sugred promises of kindnesses and contentments , to surrender his goods and lands unto him , yeelded to his request , and found for a space all things to his desire : but when his often coughing annoyd his yong and dainty wise , he first removed his lodging from a faire high chamber to a base under roome , and after shewed him many other unkinde and unchildly parts : and lastly when the old man as ked for cloathes , he bought foure elnes of cloath , two wherof he bestowed upon him , and reserved the other two for himselfe . now his young sonne marking this niggardise of his father towards his grandfather , hid the two elles of cloath , and being asked why hee hid them ( whether by ingeniousnesse or instinct of god ) he answered , to the end to reserve them for his father , against he was old , to be a covering for him . which answer touched his father so neere , that ever after hee shewed himselfe more loving and obsequious to his father than he did before . two great faults , but soone and happily amended . would it might be an example to all children , if not to mitigate them , yet at least to learne them to feare how to deale roughly and crookedly with their parents , seeing that god punisheth sinne with sinne , and sinners in their owne kinde , and measureth the same measure to every man which they have measured unto others . the like we read of another that provided a trough for his old decrepit unmannerly father to eat his meat in : who being demanded of his sonne also to what use that trough should serve , answered for his grandfather : what ( quoth the childe ) and must we have the like for you when you are old ? which words so abashed him , that he threw it away forthwith . at millan there was an abstinate and ungodly sonne , that when he was admonished by his mother of some fault which he had committed , made a wry mouth , and pointed his fingers at her in scorne and derision . whereat his mother being angry , wished that he might make such a mouth upon the gallowes . neither was it a vaine wish , for within few daies he was taken with a theft , and condemned by law to be hanged ; and being upon the ladder , was perceived to wryth his mouth in griefe , after the same fashion which he had done before to his mother in derision . henry the second of that name , king of england , sonne of geffrey plantagenet , and maud the empresse , after he had raigned twenty yeares , was content to admit his young sonne henry ( married to margaret the french kings daughter ) into participation of his crowne : but he like an unnaturall son to requite his fathers love , sought to dispossesse him of the whole ; for by inciting the king of france and certaine other nobles , hee tooke armes , and raised warre against his owne naturall father : betwixt whom divers strong battels being fought , as well in england by the deputies and friends of both parties , as also in normandy , poytou , guian , and britain ; the victory alwayes inclined to the father , so that the rebellious son with his allies were constrained to bend to his fathers will , and to desire peace , which he gently granted , and forgave his offence . howbeit the lord for his disobedience did not so lightly pardon him , but because his hasty mind could not tarry for the crowne till his fathers death , therefore the lord cut him short of it altogether , causing him to die six yeares before his father , being yet but young , and like to live long . lothair king of soissons in france , committed the rule of the province of guian to his eldest son cramiris , who when ( contrary to the mind of his father ) he oppressed the people with exactions , and was reclaimed home , he like an ungratious and impious son , fled to his uncle childebert , and provoked him towarre upon his owne father , wherein he himselfe was by the just vengeance of god taken , and burned with his wife and children to death . furthermore it is not ( doubtlesse ) but to a very good end enacted in the law of god , that he which curseth his father or mother should die the death , and that rebellious children and such as be incorrigible , should at the instance and pursuit of their owne parents , by order of law be stoned to death . as children by all these examples ought not onely to learne to feare to displease and revile their parents , but also to feare and reverence them , lest that by disobedience they kindle the fire of gods wrath against them : so likewise on the other side parents are here advertised to have great care in bringing up and instructing their children in the feare of god , and obedience to his will ; lest for want of instruction and correction on their part , they themselves incurre a punishment of their carelesse negligence in the person of their children . and this is proved by experience of the men of bethel , of whose children two and forty were torne in pieces by beares , for that they had been so evill taught as to mocke the holy prophet elizeus , in calling him bald-pate . heli likewise the high priest was culpable of this fault , for having two wicked and perverse sonnes , whom no feare of god could restraine , being discontent with that honourable portion of the sacrifices allotted them by god , like famished and unsatiable wretches fell to share out more than was their due , and by force to raven all that which by faire meanes they could not get : and that which is worse , to pollute the holy tabernacle of god with their filthy whoredomes , in such sort , that the religion of god grew in disgrace through their prophane dealings . and albeit it may seem that their father did his duty in some sort , when he admonished and reproved them , yet it is manifest by the reprehension of the man of god , that he did no part of that at all , or if he did , yet it was in so carelesse , loose , and cold manner , using more lenity than hee ought , or lesse severity than was necessary , that god turned their destructions ( when they were slaine at the overthrow of israel by the philistins ) to be his punishment : for understanding the dolefull newes of his sonnes death , and the arkes taking , at once , he fell backewards from his stoole , and burst his necke , being old and heavy , even fourescore and eighteene yeares of age , not able either to help or stay himselfe . david also was not free from this offence ; for hee so much cockered some of his children , that they proved the greatest plagues and scourges unto him , especially absolon and adonijah : for the one openly rebelled against him , and almost drove him out of his kingdome ; the other usurped the title and honour of the kingdome before his fathers death : of this it is recorded . that david so cockered and pampered him , that he would never displease him from his youth . but see how he was punished in them for this too great lenity ; both of them came to an untimely death , and proved not onely the workers of their owne destruction , but also great crosses to their father . ludovicus vives saith , that in his time a certain woman in flanders did so much pamper and cocker up two of her sonnes , even against her husbands will , that she would not suffer them to want money , or any thing which might furnish their roiotous life , both in drinking , banquetting , and dicing ; yea she would stoale from her husband to minister unto them : but as soone as her husband was dead , she was justly plagued in them both , for they fell from royoting to robbing , ( which two vices are commonly linked together ) and for the same one of them was executed by the sword , and the other by the halter , she her selfe looking on as a witnesse of their destructions , whereof her conscience told her that her indulgence was the chiefest cause . hither may we referre that common and vulgar story , and i suppose very true , which is almost in every childes mouth , of him that going to the gallowes , desired to speake with his mother in her care ere he dyed ; and when she came unto him , in stead of speaking , bit off her care with his teeth , exclaiming upon her as the causer of his death , because she did not chastise him in his youth for his faults , but by her flatteries established him in vice , which brought him to this wofull end : and herein she was doubly punished , both in her sonnes destruction , and her owne infamy , whereof she carried about her a continuall ma●ke . this ought to be a warning to all parents , to looke better to the education of their children , and to root out of them in time all evill and corrupt manners ; lest of small sprigs they grow to branches , and of qualities to habits , and so either be hardly done off , or at least deprave the whole body , and bring it to destruction : but above all to keep them from idlenesse and vaine pleasures , the discommodity and mischiefe whereof this present example will declare . at a towne called hannuel in saxony , the devill transforming himselfe into the shape of a man , exercised many jugling trickes and pretty pastime to delight young men and maids withall , and indeed to draw after him daily great companies : one day they followed him out of the city gates , unto a hill adjoyning , where he played a jugling tricke indeed with them , for he carried them all away with him , so that they were never after heard of . this history is recorded in the annales of the aforenamed city , and avouched to be most true ; being a notable and fearefull admonition to all parents , to set their children to learning and instruction , and to withdraw them from all such vaine and foolish pastimes . chap. ii. of those that rebell against their superiors . now as it is a thing required by law and reason , that children beare that honour and reverence to their naturall parents which is commanded ; so it is necessary by the same respect , that all subjects performe that duty of honour and obedience to their lords , princes , and kings , which is not derogatory to the glory of god ; & the rather , because they are as it were their fathers , in supplying that duty towards their subjects which fathers owe their children : as namely in maintaining their peace and tranquility in earthly things , and keeping them under the discipline of gods church ; to which two ends they were ordained . for this cause the scripture biddeth every man to be subject to the higher powers ; not so much to avoid the punishment which might befall the contrary , as because it is agreeable to the will of god. and in another place , to honour the king ; and , to give unto caesar that which is caesars , as unto god that which is gods. so also in moses law wee are forbidden to detract from , or speake evill of the magistrate , or to curse the ruler of the people . yet for all this the children of israel were not afraid many times to commit this sin , but then especially when they charged moses with conspiring the murther of those rebels that ( under corah , dathan , and abiram , captaines of that enterprise ) set themselves against him and aaron ; whom not he , but god for their pride and stubburnnesse , had rooted out and destroyed : and thus they backbited and slandered moses , and mutined against him , being their soveraigne magistrate and conductor , that so meekly and justly had brought them out of egypt , even by the speciall commission of almighty god. but the fury of gods displeasure was so stirred up against them for this their fact , that they were scourged with a grievous plague , whereof dyed about foure thousand and seven hundred persons . in the time of king davids flight from absalom , who pursued him to bereave him of his kingdome , there was one semei a ieminite , that in his wicked and perverse humour , in stead of service done unto his soveraigne , especially in that extremity , not only presented not himselfe unto him as a subject , but as a railer cursed him with most reproachfull tearmes , as of murtherer , and wicked man , and also threw stones at him and his followers , in most despightfull manner : for which his malitious and rebellious act , though whilest david lived he was not once called in question : yet was he not exempted from punishment therefore ; for in the end his wickednesse fell upon his owne head , and destruction overtooke him by desert of another fault , at the commandement of solomon . the punishment of shiba the sonne of bichri tarried not all so long , who having also with a proud and audacious heart stirred up the greatest part of israel to rebell against david , then when he thought to have been most at quiet , enjoyed not long his disloyall enterprise ; for being speedily pursued by davids servants , and besieged in the city abel , his head was cut off by the citizens , and throwne over the wall , as a just reward for his rebellious act . but let us passe over these sacred histories , and come to prophane , yet probable , and more neere examples . when camillus besieged the phalischi , a people in hetruria , neere to mount floscon , a schoolemaster of the city , who had the rule over the chiefe mens sons , both touching instruction and governance , led them out of the city gates one day in shew to walke , but indeed to betray them into camillus hands : which unfaithfull dealing camillus did not onely mislike , but detest and refuse , thinking it an unhonest part by such finister meanes to bring even his enemies in subjection ; and therefore reproving the trustlesse schoolmaster , and binding his hands behind his back , he gave every one of his schollers a rod , with commandement to whip him backe unto the parents , whom hee had pretended so to deceive . a most noble act in camillus ( would wee could finde the like among christians ) and a most deserved punishment of the schoolmaster , ( would no traitor might be served better . ) neither might that worthy romane repent his deed , for the phalischi in admiration and love of this notable justice , freely yeelded themselves and their city to him , which otherwise in long time , and without great effusion of bloud he could not have atchieved . did tarpeia the daughter of sp. tarpeius speed any better , when sh●t betrayed the tower whereof her father was the overseer ; to tatius king of the sabines , who at that season besieged rome , upon condition of a summe of gold , or as other writers say , of all that the souldiers wore on their left hands ? no verily , for the sabines ( as soon as they had obtained their purpose ) overwhelmed her with her left hand gifts ; to wit , their shields , and not their rings and bracelets , which she hoped : to the end to leave an example to the posterity , how no promise nor oath ought to be of force to traitors , to keep them from punishment . neither did these noble young men of rome , amongst whom were the consull brutus sonnes , come to any better issue , when they conspired to receive king tarquinius into the city by night , who by the vertue and valour of their father was worthily expulsed : for their secret and wicked counsell being bewrayed to the consuls iunius and pub. valerius , by vindicio a bondslave , they were apprehended , having letters about them written to tarquinius to the same effect : and being condemned , were first shamefully scourged with rods , and after executed to death . pausanias king of sparta having conspired with the persians against his own countrey , and as it were offered violence to his owne bowels , fled into the sanctuary of pallas for reliefe , when he saw the ephori to go about to call him in question for his treason . now whereas it was irrelegious to take him from thence by violence , they agreed to shut him up there continually , and so to pine him to death . which when his mother understood , she was the first person that brought a stone to stop up the doores , to hinder him from getting forth : and therein shewed a notable example of godly cruelty to her childe , and cruell pitty to her countrey : approving that saying of aristippus , who being demanded why hee neglected his sonne being borne of his body ? answered , doe wee not cast from us lice and flegme which are also bred of our bodies ? insinuating , that they which have nothing to commend them to their parents but generation , are not to be esteemed as children ; much lesse they that degenerate . when brennus , captaine of the gaules , brother to belinus , and sonne to moluntius king of brittaine , besieged ephesus , a devillish woman enticed with the jewels which brennus wore about him , betraied the city into his hands . but brennus detesting this abhominable covetousnesse , when he entred the city so loaded her with gold , that he covered and oppressed her therewith . in like manner herodamon delivered up to the emperour aurelian his own native city tian● , in hope to save his owne life by betraying his countrey . but it fell out quite contrary to his expectation ; for though caesar had sworne not to leave a dog alive within the wals , because they shut their gates against him , and also his souldiers were instant and urgent upon his promise , yet he spared the city , and destroyed the traitor , and quit himselfe of his promise , by hanging up every dog in the city , contrary to his owne intent , and his armies expectation ; yet agreeable to his words , and most correspondent to equity and true fortitude . in the yeare of our lord , the bishop of colonea practising to spoile the city of her priviledges , and reduce it under his own jurisdiction : hermanus grinu , consul , and chiefe magistrate , withstood his power and authority with all his force , so that he could not bring his purpose about . wherefore two cannons belonging to the bishop , sought to undermine this their enemy by policy , and to take him out of the way : for which end they invited him in very kind manner to dinner , but when he was come they brought him into a young lyons denne ( which they kept in honour of the bishop ) and unawares shut the doores upon him , bidding him shift for himselfe , thinking that it was impossible for him to escape out alive . but the consull perceiving in what great danger he was , wrapped his cloake about his left arme , and thrusting it into the mouth of the hungry lion , killed him with his right hand , and so by the wonderfull providence of god , escaped without hurt . but the two traiterous canons he caught right soone , and hung them at their cathedrall church , to their owne confusion , and tertor of all traitors . it was noble saying , and worthy the marking , of augustus caesar , to ramitalches king of thracia , who having forsaken anthony , to take part with augustus , boasted very insolently of his deserts towards him : then caesar dissembling his folly , dranke to another king , and said , i love treason , but i cannot commend nor trust a traitour . the same also in effect philip of macedony and iulius caesar were wont to say , that they loved a traitour at the first , but when hee had finished his treason , they hated him more than any other : signifying , that traitours deserved no retribution of thankes , seeing their office was accepted for a time , yet they themselves could never be counted lesse than naughty and disloyall persons : for no honest man ever betrayed his countrey or his friend : and what greater punishment can there be than this ? but for manifest proofe hereof let this one example serve in stead of many , namely , of theodoricke king of francia , and irminfride king of thuringia , who being profest foes , and having sought many cruell battels , at length the latter was conquered of the former , by the lucky assistance of the saxons . this irminfride thus subdued , sued for pardon and release at the conquerours hand , but hee was so farre from pittying his estate , that he corrupted one iringus a nobleman , and irminfride's subject , to murther his master , which he performed kneeling before theodoricke , running him through with his sword at his backe : which traiterous deed , as soone as it was finished , theodoricke , though the setter of it , yet he could not abide the actour , but bad him be packing , for who could put trust in him that had betrayed his owne master ? at which words iringus ( mad with anger and rage ) ranne at theodericke also with purpose to have slaine him too ; but his hand missing the marke , returned his sword into his owne bowels , so that he fell down dead upon his masters carkasse . what more notable and wonderfull judgement could happen ? surely it is an example worthy to be written in golden letters , and to bee read and remembred of every one , to teach men allegiance and obedience to their princes and superiors , lest more sudden destruction than this fall upon them . after the death of ieronimus king of siracuse , andronodorus and themistius , provoked by their wives descending of the bloud royall , affected an usurpation of the crowne , and wrought much hurt to the commonwealth : but their practises being discovered , the pretors ( by the consent of the senatours ) slew them both in the market place , as rotten members of their common body , and therefore fit to be cut off . and when they understood , how their wives damarata and harmonia were breeders and incensers of this mischiefe , they sent to kill them also ; yea and heraclia , harmonia her sister , guiltlesse and witlesse of the crime ( for no other cause , but because shee was sister unto her ) was pluckt from the altar , and slain in the tumult , with two of her daughters that were virgins . and thus is treason plagued not only in traitors themselves , but also in those that are linked unto them in friendship and affinity . the glory and reputation of fabritius the roman is eternised by that noble act of his , in sending bound to pyrrhus a traitor that offered to poyson him . for albeit that pyrrhus was a sworne enemy to the roman empire , and also made war upon it , yet would not fabritius trecherously seeke his destruction , but sent back that traitor unto him , to be punished at his discretion . what notable treasons did hadrian the fourth , pope of rome , practise against the emperor frederick barbarossa , yet all was still frustrate ; for the lord protected the emperour , and punished the traitour with a sudden and strange death ; for he was choaked with a flie which went downe his throat and stopped his breath , and could by no meanes be pulled out till it made an end of him . besides , many others that went about the same practise , were brought to notable destructions : as that counterfeit foole whom the italians set on to murder fredericke in his chamber , which had been performed , had he not leaped out of a window into a river , and so saved his life : for the foole being taken , was throwne headlong out of the same window and broke his neeke . as also an arabian doctor , a grand poysoner , who going about to infect with poyson his bridle , his saddle , his spurres , and stirrops , that as soone as he should but touch them , hee might be poysoned , was discovered and hanged for his labour . in the yeare of our lord , when as the emperour charles the fourth , and philip duke of austria , were ready to joyne battell in the field , charles distrusting his owne power , undermined his foe by subtilty on this fashion : he sent for three of duke philips captaines privily , and persuaded them with promises of rewards to worke some meanes to terrifie the duke , and dissuade him from that battell : which they performed with all diligence ; for they told the duke , that they had stolne into the emperours tents by night , and viewed his power , which they found to exceed his by three parts , and therefore counselled him not to try the hazard of the battell , but to save his souldiers lives by flight , which if they tarried , they were sure to loose . wherewithall the duke mistrusting no fraud , sore affrighted , tooke the next occasion of flight , and returned home with dishonour . now when these three traitors came to the emperour for their compacted rewards , he caused them to bee payed in counterfeit money , not equivaling the summe of their bargaine by the twentieth part : which although at first they discerned not , yet afterwards finding how they were cousened , they returned to require their due , and complaine of their wrong . but the emperor looking sternely upon them , answered ▪ that counterfeit money was good enough for their counterfeit service , and that if they tarried long , they should have a due reward of their treason . ladislaus lerezin , governour of alba iulia in hungary , under maximilian the emperour , in the yeare : the city being besieged , and in some danger of losing , albeit hee was advertised , that within two dayes he should receive some reliefe , yet yeelded the city traiterously into the hands of the turkes upon composition . the cruell turks forgetting their faith and all humanity , massacred all the souldiers within the city , and sent ladislaus the traitour bound hand and foot to selym the great turke : where he was accused for his cruell slaying of some turkish prisoners , and delivered to his accusers to be used at their pleasure ; who ( a just reward of his former treason ) put him into a great pipe stickt full of long nailes , and then rolled him downe from a high mountaine , so as the nailes ran through him , and ended his life in horrible torment . besides , his sonne that was also partaker of this treason , died miserably without meanes , and abandoned of all men , in great poverty and extremity . when as the city of rhodes was besieged by the turke , there was in it a certaine traiterous nobleman , who upon promise to have one of solymans daughters given him in marriage , did many services to the turke in secret , to the prejudice of the city . the island and towne being woon , he presented himselfe to solyman , expecting the performance of his promise : but hee in recompence of his treason caused him to be flayed alive ; saying , that it was not lawfull for a christian to marry a turkish wife , except he put off his old skinne : being thus flayed , they layed him upon a bed all covered with salt , and so poudered him , that in short space he died in unspeakable tormenes . chap. iii. more examples of the same subject . when manuel the emperour of constantinople lay about antioch with an army prepared against the turke , one of his chiefest officers , namely , his chancellour , put in practise this notable piece of treason against him : he waged three desperate young men with an infinite summe of money to kill him on a day appointed , and then with a band of souldiers determined to possesse himselfe of the crowne , and of the city , and to slay all that any way crossed his purpose . but the treason being discoured secretly to the empresse , she acquainted her lord with it , who tooke the three traitours , and put them all to cruell deaths : and as for the chancellour , he first bored out his eyes , and plucking his tongue through his throat , tormented him to death with a rigorous and most miserable punishment . when the turke besieged alba graeca , certaine souldiers conspired to betray the city into his hands , for he had promised them large rewards so to doe ; howbe it it succeeded not with them , for they were detected and apprehended by paulus kynifius governour of hungary , who constrained them to eat one anothers flesh , seething every dayone to feed the other withall , but he that was last was faine to devour his owne body . scribonianus a captaine of the romans in dalmatia , rebelled against the emperor claudius , and named himselfe emperor in the army ; but his rebellion was miraculously punished , for though the whole army favored him very much , yet they could not by any meanes spread their banners , or remove their standers out of their places as long as he was called by the name of emperor , with which miracle being moved , they turned their loves into hatred , and their liking into loathing , so that whom lately they saluted as emperor , him now they murthered as a traitor . to rehearse all the english traitors that have conspired against their kings from the conquest unto this day , it is a thing unnecessary , and almost impossible . howbeit , that their destructions may appeare more evidently , and the curse of god upon traitors be made more manifest , i will briefely reckon up a catalogue of the chiefest of them . in the yere lewline prince of wales rebelled against king edward the first , and after much adoe , was taken by sir roger mortimer , and his head set upon the tower of london . in like sort was david , lewline's brother served . r●●s and madok escaped no better measure in stirring the welchmen up to rebellion . no more did the scots , who having of their owne accord committed the government of their kingdome to king edward , after the death of alexander ( who broke his neck by a fall from an horse , and lest no issue male ) and sworne fealty unto him ; yet dispensed with their oath by the popes commission , and frenchmens incitement , and rebelled divers times against king edward : for he overcame them sundry times , and made slaughter of their men , slaying at one time , and taking divers of their nobles prisoners . in like manner they rebelled against king edward the third , who made three voyages into that land in the space of foure yeares , and at every time overcame and discomfited them , insomuch that well neere all the nobility of scotland , with infinite number of the common people were slaine . thus they rebelled in henry the sixths time , and also henry the eights , and divers other kings reignes , ever when our english forces were busied about forraine wars , invading the land on the other side most traiterously . in the reigne of king henry the fourth there rebelled at one time against him sir iohn holland , d. of excester , with the dukes of aumarle , surrey , salisbury , and gloucester : and at another time sir thomas percy earle of worcester , and henry percy son to the earle of northumberland : at another , sir richard scroope archbishop of yorke , and divers others of the house of the lord moubray : at another time sir henry percy the father , earle of northumberland , and the lord bardolph : and lastly , ryce ap dee and owen glendour , two welchmen : all which were either slaine , as sir henry percy the younger ; or beheaded , as the rest of these noble rebels ; or starved to death , as owen glendour was in the mountaines of wales , after he had devoured his owne flesh . in the reigne of henry the fifth , sir richard earle of cambridge , sir richard scroope treasurer of england , and sir thomas gray were beheaded for treason . no lesse was the perfidious and ungratefull treachery of humphry banister an englishman towards the duke of buckingham his lord and master , whom the said duke had tenderly brought up , and exalted to great promotion , for when as the duke being driven into extremity , by reason of the separation of his army which he had mustered together against king richard the usurper , fled to the same banister as his trustiest friend , to be kept in secret untill he could find opportunity to escape ; this false traitor , upon hope of a thousand pounds which was promised to him that could bring forth the duke , betraied him into the hands of iohn mitton shirife of shropshire , who conveied him to the city of salisbury , where king richard kept his houshold ; where he was soone after put to death . but as for ungratefull banister , the vengeance of god pursued him to his utter ignominy : for presently after , his eldest sonne became mad and died in a bores sti● : his eldest daughter was suddenly stricken with a foule lepry : his second sonne marvellously deformed of his lims , and lame : his youngest sonne drowned in a puddle : and he himselfe in his old age arraigned and found guilty of a murther , and by his clergy saved : and as for his thousand pounds , king richard gave him not a farthing ; saying , that he which would be nutrue to so good a master , must needs be false to all other . to passe over the time of the residue of the kings , where in many examples of treasons and punishments upon them are extant , and to come neerer unto our owne age , let us consider the wonderfull providence of god in discovering the notorious treasons which have been so oftenpretended , and so many , against our late soveraigne queene elizabeth , and protecting her so fatherly from the dint of them all . first therefore , to begin with the chiefest , the earles of northumberland and westmerland , in the eleventh yeare of her raigne began a rebellion in the north , pretending their purpose to be sometimes to defend the queenes person and government from the invasion of strangers , and sometimes for conscience sake to seeke reformation of religion : under colour whereof they got together an army of men , to the number of six thousand souldiers ; against whom marched the earle of suffex , lieutenant of the north , and the earle of warwicke , sent by the queene to his ayde : whose approch strucke such a terrour into their hearts , that the two earles , with divers of the arch rebels , fled by night into scotland , leaving the rest of their company a prey unto their enemies , whereof threescore and six , or thereabout , were hanged at durham . as for the earles , one of them ( to wit ) of northumberland , was after taken in scotland , and beheaded at york . westmerland fled into another countrey , and left his house and family destroyed and undone by his folly . a while after this , what befell to iohn throgmorton , thomas brooke , george redman , and divers other gentlemen at norwich , who pretended a rebellion under the color of suppressing strangers , were they not discovered by one of their owne conspiracy thomas ket , and executed at norwich for their paines ? the same end came francis throgmorton to , whose trecheries as they were abhominable , and touching the queens owne person , so they were disclosed not without the especiall providence of god. but above all , that vile and ungratefull traitor william parry , upon whom the queene had powred plentifully her liberality , deserveth to be had in everlasting remembrance to his shame ; whose treasons being discovered , he payed the tribute of his life in recompence thereof . what shall i say of the earle of arundell , and a second earle of northumberland ? did not the justice of god appeare in both their ends , when being attainted for treason , the one slew himselfe in prison , and the other died by course of nature in prison also ? notorious was the conspiracy of those arch traitours , ballard , babington , savadge , and tylney , &c. yet the lord brought them downe , and made them spectacles to the world of his justice . even so that notorious villaine doctor lopez ( the queenes physitian ) who a long time had not onely beene an intelligencer to the pope and king of spaine of our english counsells , but also had poisoned many noblemen , and went about also to poyson the queene her selfe , was he not surprised in his treachery , and brought to sudden destruction ? in summe , the lord preserved her majesty not only from these , but many other secret and privy foes , and that most miraculously , and contrary to all reason , and spread his wings over her , evermore to defend her from all her enemies , and in despight of them all brought her , being full of yeares , in peace to her grave : all these treasons had their breeding and beginning from that filthy sinke of romish superstition , from whence the poison was conveied into the hearts of these traiterous wretches , by the means of those common firebrands of the christian world , the wicked iesuites , whose chiefest art is treason , and whose profession is equivocation , and practise , to stir up rebellion ; and therefore as long as they breath in the world let us looke for no better fruits from such trees . and hath the reigne of our now soveraigne king iames beene free from these sinons ? he hath as yet swayed the scepter of this kingdome not fully nine yeres , and how many treasons have beene complotted and practised against his majesty and the state , and how miraculously hath the lord preserved him evermore , even as the apple of his eye , and the signet on his right hand . to omit the treason of raleigh and cobham , and that also of watson and clerke , that late and last divellish and damnable practise of blowing up the parliament house with gunpowder , together with the king , prince , and all the nobles and chiefe pillars of the land , is never to be omitted nor forgotten , but to be remembred as long as the sunne and moone endureth , to the shame of their religion , and the professours thereof : never nation so barbarous , that ever practised the like : never any religion so odious , that maintained the like : but such are the fruits of their so much advanced religion , such the clusters of their grapes : how be it the lord prevented their malice , and turned it upon their owne pates , not only by a divine and miraculous discovery of their treason ( the very night before it should have beene effected ) but also by bringing the chiefe plotters thereof unto confusion ; some by the ordinary proceeding of justice , and some by slaughter in resistance : and that which is not to bee overpast , some of the principall of them being together in a chamber , were so scorched by their owne powder , which was in drying , that they were driven to confesse the heavy judgement of god to be upon them . i pray god such may ever bee the end of all traitours , and that the religion which bringeth forth such horrible fruits may not onely be suspected but abhorred of all . moreover , there is yet another kind of treason , and another ranke of traitors as pernitious as any of the former , and as odious before god and man. such are they which either upon private quarrels , or received injuries , or hope of gaine , or any other silly respect , forsake their countries , and take part with the enemies to fight against it : or they that in time of necessity refuse to fight , or dare not fight in defence of it : the former sort are called fugitives , & the latter cowards . as touching the first , they havebeen alwayes in detestation in well governed policies , and also evermore severely punished . the aeginates punished them with the losse of their right hand thumbs , to the end they might no more handle a speare or a sword , but an oare : the mitylenians with losse of their lives : the inhabitants of samos marked them in the face with the picture of an owle : and the romans punished them after divers fashions . fabius maximus caused all those that had fled from the roman succours to the enemy to lose their hands . africanus the former , though gentle and mild by nature , yet in this respect he borrowed from forreine cruelty : for having conquered carthage , and got into his power all those romane rebels that tooke part against his countrey , he hung the romans as traitors to their countrey , and mitigated the punishment of the latines , as but perfidious confederates . africanus the later , when hee had subdued the punicke nation , he threw all fugitives amongst wilde beasts to be devoured . lucius paulus aftor the conquest of the king of persia , committed these fellowes to the mercy of elephants . generally there is no nation under the sunne which holdeth them not in execration : and therefore our english fugitives , who under cloke of religion not onely abandon their countrey , their kindred , and their prince , but also conspire the undoing , and sweare the destruction of them , are they not worthy to be handled like traitours , and to have their quarters spectacles of perfidy ? the bridge and gates of london beare witnesse of the wofull ends that these runnagates come unto . as touching cowards ( i meane such as preferring their lives or liberty , or any other by-respects , before their countries welfare , and either dare not or will not stand stoutly in defence of it in time of warre and danger ) they deserve no lesse punishment than the former , seeing that as they are open oppugners , so these are close underminers of the good thereof . and therefore the romanes did sharpely chasten them in their government , as may appeare by diverse examples of the same : as first they were noted with this ignominy , never to eat their meat but standing ; and hereunto they were sworne : nay , they were in such hatefull account amongst them , that when annibal offered the senate captives to be redeemed , they refused his offer ; saying , that they were not worthy to be redeemed , that had rather be taken basely than die honestly and valiantly : the same senate dealt more favourably with the captives which king pyrrhus tooke , for they redeemed them , but with this disgrace , degrading them from their honours and places , untill by a double spoile they had woon their reputation againe . l. calpurnius piso handled titius the captaine of his horsemen in sicilia ( one who being overcharged with enemies , delivered his weapons unto them ) on this manner , he caused him to goe bare footed before the army , wearing a garment without seames , he forbad him society with any save such as were noted with the same fault , and from a generall over horsemen he debased him to a common souldier . how did the same senate correct the cowardise of caius vatienus ( who to the end to priviledge himselfe from the italicke warre , cut off all the fingers of his left hand : ) even they proscribed his goods , and cast him into perpetuall prison , that that life which hee refused to hazard in defence of his countrey , he might consume in bondage and fetters . fulgosius saith , that among the germanes it was so unhonourable a part to lose but a shield in the warre , that whosover had happened to doe so , was suspended both from the place of common councell , and from the temples of religion ; insomuch , that many ( as he reporteth ) killed themselves to avoid the shame . the people called daci punished cowards on this sort : they suffered them not to sleepe but with their heads to the beds feet-ward ; and besides , by the law they made them slaves and subjects to their owne wives . what viler disgrace could there be than this ? and yet the lacedemonians plagued them more shamefully : for with them it was a discredit to marry in the stocke of a coward ; any man might strike them lawfully ; and in their attire they went with their clothes rent , and their beards halfe shaven . thus are all kind of traitors continually punished of the lord by one meanes or other ; and therefore let us learne to shun treason as one of the vilest and detestablest things in the world . chap. iiii. of such as have murthered their rulers or princes . zimri , captaine of halfe the chariots of elah , king of israel , conspired against his lord , as he was in tirza drinking till he was drunke in the house of arze his steward , and came upon him suddenly , and smote him till hee died , and possessed the kingdome in his roome . howbeit , herein he was the lords rod to punish the house of baasha , yet when the punishment was past , the lord threw the rod into the fire ; for he enjoyed the crowne but seven dayes : for all israel , detesting his fact , made omri king over them , who besieged him in tirza , and drove him into that extremity , that hee went into the palace of the kings house , and burnt himselfe and the house with fire . iozachar the sonne of shimeah , and ieozabed the sonne of shomer , came to no better end for murthering iehoash king of iuda : for amaziah his sonne after the kingdome was confirmed unto him , caused them both to be put to death : but their children he slew not , according to that which is written in the booke of the law ; the fathers shall not be put to death for the children , nor the children for the fathers , but every man shall beare this owne sin . neither did shallum , that slew zacharia king of israel , prosper any better ; for he reigned but one month in samaria , when menahim the sonne of gadi rebelled against him , and slew him as he had done his master . amon , the sonne of manasseh , was slaine by his owne servants , but the lord stirred up the people of the land to revenge his death , and to kill all them that had conspired against their king. but to let passe the holy histories of the sacred scripture , wherein , ever after any treason , the holy ghost presently setteth downe the punishment of traitours , as it were of purpose to signifie how the lord hateth all such rebels that rose up against his owne ordinance : let us consider a little the consequents of these in prophane , yet credible authors , and apply them unto our purpose . archelaus king of macedonia had a minion called cratenas , whom hee loved most entirely ; but he againe requited him not with love but with hatred , and stretched all his wits to install himselfe in his kingdome , by deposing and murthering him : which though he accomplished , yet his deserts were cut short by the vengeance of god : for he continued not many dayes in his royalty , but he was served with the same sauce that he had made . archelaus before him to taste of , even betraied and murthered , as he well deserved . lodovicus sfortia to the end to invest himselfe with the dukedome of millain , spared not to shed the innocent bloud of his two nephewes , the sonnes of galenchus , together with their tutors , and one francis calaber , a worthy and excellent man ; but the lord so disposed of his purposes , that he ( in stead of obtaining the kingdome ) was taken prisoner by the king of france , so that neither he nor any of his off spring injoyed that which he so much affected . when numerianus was to succeed ●arus his father in the empire , arrius axer his father in law , to the end to translate the empire unto himselfe , entered a conspiracy , and slew his sonne in law , that nothing mistrusted his disloyalty : but the pretorian army understanding the matter , discharged arrius , and elected dioclesian in his roome , who laying hold upon his competitour , laied an action of treason to his charge , and put him to death in the sight of the multitude . theodoricke and fredericke conspired against their owne brother thurismund king of the visigothes , to the intent to succeed him in his kingdome : and albeit that nature reclaymed them from the act , yet they slew him without all compassion . but after thirteene yeres reigne the same theodericke was requited by his other brethren with the same measure that he before meted to his brother thurismund . and so though vengeance slept a while , yet at length it wakened . aelias antonius gordianus , emperour of rome , though so excellent a young prince , that he deserved to be called the love and iewell of the world , yet was he slaine by one promoted by himselfe to high honour , called philip arabs , when he was but two and twenty yeres old : after whose decease this philip got himselfe elected emperour by the band , and confirmed by the senate . all which notwithstanding , after five yeres decius rebelled , and his owne souldiers conspired against him , so that both he at verona , and his sonne at rome , were slaine by them about one time . after the death of constantine the great , his three sonnes dividing the empire betwixt them , succeeded their father . constantine the eldest had for his share spaine , france , the alpes and england ; constance the second held italy , africa , graecia , and illyricum ; constantine the younger was king and emperour of the east . but ambition suffered them not to enjoy quietly these their possessions : for when the eldest being more proud and seditious than the other , not content with his alotted portion , made warre upon his brother constance his provinces , and strove to enter italy , he was slaine in a battell by aquileia , when he was but five and twenty yeares old ; by which meanes , all the provinces which were his , fell to constance , and therewithall such a drowsinesse and epicurisme for want of a stirrer up after his brothers death , that he fell into the gout , and neglected the governement of the empire : wherefore in a●sourge and in rhetia they created a new emperour ; one magnentius , whose life before time constance had saved from the souldiers , and therefore his treachery was the greater . this magnentius deprived and slew constance , but was overcome by constantine the third brother in illyricum , yet in such sort , that the conqueror could not greatly brag , for he lost an infinit company of his men , and yet missed of his chiefe purpose , the taking of magnentius , for he escaped to lyons , and there massacring all that he mistrusted , at last growing ( i suppose ) in suspition with his owne heart , slew himselfe also : and so his traiterous , ingratefull , and ambitious murther was revenged with his owne hands . victericus betrayed lnyba king of spaine , and succeeded in his place ; seven yeares after , another traitour slew him , and succeeded also in his place . mauritius the emperor was murthered by phocas , together with his wife and five of his children , he seating himselfe emperour in his roome : howbeit , traitors and murtherers can never come to happy ends : for as he had slaine mauritius ; so priscus , heraclianus , and phorius three of his chiefest captaines , conspiring against him , with three severall armies gave him such an alarme at once at his owne doores , that they soone quailed his courage , and after much mangling of his body , cut him shorter by the head and the kingdome at one blow . in the time of edward the second and edward the third in england , one sir roger mortimer committed many villanous outrages in shedding much bloud , and at last king edward himselfe , lying at barkley castle , to the end that he might ( as it was supposed ) enjoy isabel his wife , with whom he had very suspitious familiarity . after this , he unjustly accused edmund earle of kent of treason , and caused him to bee put to death therefore : and lastly , he conspired against king edward the third , as it was suspected , for which cause he was worthily and deservedly beheaded . among this ranke of murtherers of kings we may fitly place also richard the third , usurper of the crowne of england , and divers others which he used as instruments to bring his detestable purpose to effect : as namely sir iames tirrèl knight , a man for natures gifts worthy to have served a much better prince than this richard , if he had well served god , and beene endued with as much truth and honesty as he had strength and wit : also miles forest , and iohn dighton two villaines fleshed in murthers . but to come to the fact , it was on this sort : when richard the usurper had enjoyned robert brackenbury to this piece of service of murthering the young king edward the fifth , his nephew , in the tower , with his brother the duke of yorke , and saw it refused by him : he committed the charge of the murther to sir iames tirrel ; who hasting to the tower , by the kings commission received the keyes into his owne hands , and by the helpe of those two butchers , dighton and forest , smothered the two princes in their bed , and buried them at the staires feet : which being done , sir iames rode back to king richard , who gave him great thankes , and as some say , made him knight for his labour . all which things on every part well pondered , it appeareth , that god never gave the world a notabler example , both of the unconstancy of worldly w●ale , and also of the wretched end which ensueth such despightfull cruelty : for first , to begin with the ministers , miles forest rotted away peecemeale at saint martins , sir iames tirrel died at the tower hill beheaded for treason , king kichard himselfe ( as it is declared elsewhere ) was slaine in the field , hacked and hewed of his enemies , carried on horsebacke dead , his haire in despight torne and tugged like a dog : besides , the inward torments of his guilty conscience were more than all the rest : for it is most certainly reported , that after this abhominable deed hee never had quiet in his minde ; when he went abroad , his eye whirled about , his body was privily fenced , his hand ever upon his dagger , his countenance and manner like one alwaies ready to strike , his sleep short and unquiet , full of fearefull dreames , insomuch that he would often suddenly start up and leap out of his bed , and runne about his chamber , his restlesse conscience was so continually tossed and tumbled with the tedious impression of that abhominable murther . chap. v. of such as rebelled against their superiors , because of subsidies and taxes imposed upon them . as it is not lawfull for children to rebell against their parents , though they be cruell and unnaturall , so also it is as unlawfull for subjects to withstand their princes and governors , though they be somewhat grievous and burthensome unto them : which we affirme , not to the end that it should be licensed to them to exercise all manner of rigour and unmeasurable oppression upon their subjects ( as shall be declared hereafter more at large ) but we entreat onely here of their duties which are in subjection to the power of other men , whose authority they ought in no wise to resist , unlesse they oppose themselves against the ordinance of god. therefore this position is true by the word of god , that no subject ought by force to shake off the yoke of subjection and obedience due unto his prince , or exempt himselfe from any taxe or contribution , which by publicke authority is imposed : give ( saith the apostle ) tribute to whom tribute belongeth , custome to whom custome pertaineth , feare to whom feare is due , and honour to whom honour is owing . and generally in all actions wherein the commodities of this life ( though with some oppression and grievance ) and not the religion and service of god , nor the conscience about the same is called into question , we ought with all patience to endure whatsoever burthen or charge is laid upon us , without moving any troubles , or shewing any discontentments for the same : for they that have otherwise behaved themselves , these examples following will shew how well they have been appaied for their misdemeanors . in the yeare of our lord , after that guy earle of flanders having rebelled against philip the faire his soveraigne , was by strength of armes reduced into subjection , and constrained to deliver himselfe and his two sons prisoners into his hands , the flemings made an insurrection against the kings part , because of a certain taxe which he had set upon their ships that arrived at certaine havens : and upon this occasion great warre , divers battels , and sundry overthrowes on each side grew , but so , that at last the king remained conqueror , and the flemings ( for a reward of their rebellion ) lost in the battell six and thirty thousand men that were slaine , beside a great number that were taken prisoners . two yeares after this flemmish stirre , there arose a great commotion and hurly burly of the rascall and basest sort of people at paris , because of the alteration of their coines : who being not satisfied with the pillage and spoilage of their houses , whom they supposed to be either causes of the said alteration , or by counsell or other meanes any furtherers thereunto , came in great troupes before the kings palace , at his lodging in the temple , with such an hideous noise and outrage , that all the day after , neither the king nor any of his officers durst once stir over the threshold : nay they grew to that overflow of pride and insolency , that the victuals which were provided for the kings diet , and carried to him , were by them shamefully throwne under feet in the dirt , and trampled upon in despight and disdaine . but three or foure daies after this tumult was appeased , many of them for their pains were hanged before their own doores , and in the city gates , to the number of eight and twenty persons . in the raigne of charles the sixth , the parisians ( by reason of a certaine taxe which he minded to lay upon them ) banded themselves and conspired together against him : they determined once ( saith froissard ) to have beaten downe loure , and s. vincents castle , and all the houses of defence about paris , that they might not be offensive to them . but the king ( though young in yeares ) handled them so ripe and handsomely , that having taken away from them their armor , the city gates and chaines of the streets , and locked up their weapons in s. vincents castle , hee dealt with them as pleased him . and thus their pride being quashed , many of them were executed and put to death : as also for the like rebellion were at troyes , orlean , chalon , sens , and rhemes . about the same time the flandrians , and especially the inhabitants of gaunt wrought much trouble against lewis the earle of flanders , for divers taxes and tributes which he had layd upon them , which they in no respect would yeeld unto . the matter came to be decided by blowes , and much bloud was shed , and many losses endured on both sides , as a meanes appointed of god to chastise as well the one as the other . the gaunts being no more in number than five or six thousand men , overthrew the earles army consisting of forty thousand , and in pursuit of their victory tooke bruges , whither the earle was gone for safety , and lying in a poore womans house , was constrained ( in the habit of a beggar ) to fly the city . and thus he fared till king charles the sixth sent an army of men to his succor ( for he was his subject ) by whose support he overcame those rebels in a battell fought at rose bec , to the number of forty thousand : and the body of their chiefetaine philip artevil , slaine in the throng , he caused to be hanged on a tree . and this was the end of that cruell tragedy , the countrey being brought againe into the obedience of their old lord. a while before this , whilest king iohn was held prisoner in england , there arose a great commotion of the common people in france , against the nobility and gentry of the realme , that oppressed them : this tumult began but with an hundred men that were gathered together in the countrey of beauvoisin , but that small handfull grew right quickly to an armfull , ●●on to nine thousand , that ranged and robbed throughout all brie , along by the river marne to laonoise , and all about soissons , armed with great bats shod with yron : an headlesse crue without governour , fully purposing to bring to ruine the whole nobility . in this disorder they wrought much mischiefe , broke up many houses and castles , murthered many lords ; so that divers ladies and knights , as the duchesses of normandy & orleance , were fain to fly for safegard to meaux : whither when these rebels would needs pursue them , they were there overthrown , killed , and hanged by troups . in the yeare of our lord , there were certain husbandmen of souabe that began to stand in resistance against the earle of lupsfen , by reason of certaine burthens which they complained themselves to be overlaid with by him : their neighbors seeing this , enterprised the like against their lords : and so upon this small beginning ( by a certaine contagion ) there grew up a most dangerous and fearefull commotion , that spread it selfe almost over all almaine : the sedition thus increasing in all quarters , and the swaines being now full forty thousand strong , making their owne liberty and the gospels a cloake to cover their treason and rebellion , and a pretence of their undertaking armes ( to the wonderfull griefe of all that feared god ) did not onely fight with the romane catholickes , but with all other without respect , as well in souabe as in franconia : they destroyed the greater part of the nobility , sacked and burnt many castles and fortresses , to the number of two hundred , and put to death the earle of helfest , in making him passe through their pikes . but at length their strength was broken , they discomfited and torn in pieces with a most horrible massacre of more than eighteen thousand of them . during this sedition there were slaine on each side fifty thousand men . the captaine of the souabian swaines called geismer , having betaken himselfe to flight , got over the mountaines of padua , where by treason he was made away . in the yeare of our lord , in the marquesdome of the vandales , the like insurrection and rebellion was of the commonalty , especially the baser sort , against the nobility , spirituall , and temporall , by whom they were oppressed with intolerable exactions : their army was numbred of ninety thousand men all clowns and husbandmen , that conspired together to redresse and reforme their owne grievances , without any respect of civill magistrate , or feare of almighty god. this rascality of swaines raged and tyranized every where , burning and beating down the castles and houses of noblemen , and making their ruines even with the ground : nay , they handled the noblemen themselves , as many as they could attaine unto , not contumeliously only , but rigorously and cruelly , for they tormented them to death , and carried their heads upon speares , in token of victory . thus they swayed a while uncontrolled , for the emperour maximilian winked at their riots , as being acquainted with what in juries they had been overcharged : but when he perceived that the rude multitude did not limit their fury within reason , but let it runne too lavish to the damnifying as well the innocent as the guilty , he made out a small troup of mercinary souldiers , together with a band of horsemen , to suppresse them , who comming to a city were presently so environed with such a multitude of these swaines , that like locusts overspread the earth , that they thought it impossible to escape with their lives ; wherefore feare and extremity made them to rush out to battell with them . but see how the lord prospereth a good cause , for all their weak number in comparison of their enemies , yet such a feare possessed their enemies hearts , that they fled like troups of sheep , and were slaine like dogges before them : insomuch , that they that escaped the sword , were either hanged by flocks on trees , or rosted on spits by fires , or otherwise tormented to death . and this end befell that wicked rebellious rout , which wrought such mischiefe in that country , with their monstrous villanies , that the traces and steppes thereof remaine at this day to bee seene . in the yeare of our lord , richard the second being king , the commons of england ( and especially of kent and essex ) by meanes of a taxe that was set upon them , suddenly rebelled , and assembled together on blackheath , to the number of or more : which rebellious rout had none but base and ignoble fellowes for their captaines ; as wat tiler , iacke straw , tom miller , but yet they caused much trouble and disquietnesse in the realme , and chiefly about the city of london , where they committed much villany , in destroying many goodly places , as the savoy , and others ; and being in smithfield , used themselves very proudly and unreverently towards the king : but by the manhood and wisedome of william walworth , major of london ( who arrested their chiefe captain in the midst of them ) that rude company was discomfited , and the ringleaders of them worthily punished . in like manner in the raigne of henry the seventh , a great commotion was stirred up in england by the commons of the north , by reason of a certaine taxe which was levied of the tenth peny of all mens lands and goods within the land ; in the which the earle of northumberland was slain ; but their rash attempt was soon broken , and chamberlain their captain with divers other hanged at yorke , for the same . howbeit their example feared not the cornishmen from rebelling upon the like occasion of a tax , under the conduct of the lord audley , untill by woefull experience they felt the same scourge : for the king met them upon blackheath , and discomfiting their troups , took their captaines and ring leaders , and put them to most worthy and sharp death . thus we may see the unhappy issue of all such seditious revoltings , and thereby gather how unpleasant they are in the sight of god. let all the people therefore learne by these experiences to submit themselves in the feare of god to the higher powers , whether they be lords , kings , princes , or any other that are set over them . chap. vi. of murtherers . as touching murther , which is ( by the second commandement of the second table ) forbidden in these words , thou shalt not kill : the lord denounceth this judgment upon it , that he which striketh a man that hee dieth , shall die the death . and this is correspondent to that edict which he gave to noah presently after the universall floud , to suppresse that generall cruelty which had taken root from the beginning in cain and his posterity , being carefull for mans life ; saying , that he will require the bloud of man , at the hands of either man or beast that killeth him : adding moreover , that whosoever sheddeth mans bloud , by man also his bloud shall be shed , seeing that god created him after his owne image : which he would not have to be basely accounted of , but deare and precious unto us . if then the bruit and unreasonable creatures are not exempted from the sentence of death pronounced in the law , if they chance to kill a man : how much more punishable then is man , endued with will and reason , when malitiously and advisedly he taketh away the life of his neighbour ? but the hainousnesse and greatnesse of this sinne is most lively expressed by that ordinance of god set downe in the of deutronomy , where it is enjoyned , that if a man be found slain in the field , and it be not knowne who it was that slew him , then the elders and iudges of the next towne assembling together , should offer up an expiatory sacrifice by the hands of the priests , to demand pardon for that cruell murther , that the guilt of innocent bloud might not be imputed unto them . and if by oversight or negligence without any malice , hatred , or pretence , one killed another , yet was he not exempted from all punishment , but suffered to fly to the city of refuge , to be kept , and as it were inclosed untill his innocency were made manifest , or at the least untill the death of the high priest. from this ( it may seeme ) arose the custome of painims in the like case ; which was , that if a man had unwillingly committed murther , he did presently avoid the countrey , and goe unto some man of power and authority of a strange nation , and present himselfe at his gate , sitting with his face covered , humbly intreating pardon and reconciliation for his murther : and for one whole yeare he might not returne into his countrey . on this manner was the sonne of a certaine king of phrygia entertained in king craesus court , who unadvisedly had slaine his owne brother . whereby it is manifest , how odious and execrable in all ages , and all places , and all people , this murther hath been : insomuch that men did shun their very meeting and company , and abandon them out of their temples and publicke assemblies , as people excommunicate and prophane . and yet for all this , mankinde ( for the most part ) like savage beasts hath by the instigation of that wicked spirit ( who was a murtherer from the beginning ) been too too addicted to this kind of cruelty , not being afraid to offer violence to nature , and shed innocent bloud . such was the franticke and perverse cruelty of the second man cain , when without any occasion , but onely through envy , he slew his brother abel , and that traiterously : which deed , albeit it was done in secret and without the view of men , yet it could not shun the piercing eye of god , who reproved him for it , saying , that the bloud of abel cried for vengeance from the earth . and although this cursed and wicked murtherer received not immediately a condigne punishment answerable to his crime ( god to the end to spare mans bloud , using undeserved favour towards him ) yet escaped hee not scot free , for he was pursued with a continuall torment and sting of confcience , together with such an incessant feare , that he became a vagabond and a runnagate upon the earth : and seeing himselfe brought into so miserable an estate , he fell to complaining , that the punishment was greater than he was able to beare . thus god permitted this wretch to draw out his life in such anguish , that for a greater punishment he might pine away the rest of his daies without comfort . a man may find in this world many such brother murthering cains , who for no occasion sticke not to cut their throats , whom ( for the bond of common nature wherein all men are linked together as branches to one root ) they ought to acknowledge for their brethren and friends : upon whom the heavy hand of god hath not beene more slacke to punish either by one meanes or other , than it was upon their eldest brother cain . but seeing the number of them is so great , and it is not so convenient to heape up here so huge a multitude together , it shall suffice onely to recount the most famous and notablest of them , as of those that have beene men of note and reputation of the world , or that through an ambitious desire of raigning , have by armes sought to atchieve their purposes : for these for the most part are the greatest murtherers and butchers of all , that through their wicked affections , worldly pompe , or desire of revenge , have no remorse of making the bloud of men run like rivers upon the earth , making no more account of the life of a man , than of a flie or a worme . such an one was abimelech one of the sonnes of gedeon , who to the end to usurpe the regiment of the people , ( which his father before him refused ) got together a rout of rascal and vile fellowes , by whose aid comming to his fathers house , he slew seventy of his brethren , even all except ioathan the yongest , that stole away and hid himselfe . after which massacre , he raigned in jolity three yeares , and at the end thereof was cut short by god , together with the sichemites his provokers and maintainers , who were also guilty of all the innocent bloud which he had shed : for god sent the spirit of division betwixt them , so that the sichemites began to despise him , and rebell against him ; but they had the worst end of the staffe , and were overcome by him : who pursuing the victory , tooke their city by force , and put them all to the edge of the sword . and after he had thus destroied their city , put fire also to the castle , wherein he consumed neere about a thousand persons of men and women , that were retired thither to save their lives . and thus god brought upon them the mischiefe which they had consented and put their hands unto : for as they had lent him aid and furtherance to the shedding of his brethrens bloud , so was their owne bloud with their wives and childrens shed by him : yet this tyran not content therewith , made war also with the inhabitants of tebez , and tooke their city , and would have forced the tower also , wherein the citisens had inclosed themselves ; but as he approched to the wall , a woman threw downe a piece of a milstone upon his head , wherewith finding himselfe hurt to death , he commanded one of his soldiers to kill him outright . and thus this wicked murtherer that had shed the bloud of many men , yea of his owne brethren , had his braines knockt out by a woman , and died a most desperate death . the bloudy treachery of baana and rechab , chiefe captaines of ishbosheth , sauls son , in conspiring against and murthering their master whilest he slept , abode not long unpunished ; for having cut off his head , they presented it for a present to king david , hoping to gratifie the king , and to receive some recompence for their paines . but david being of an upright and true kingly heart , could not endure such vile treachery , though against the person of his enemy ; but entertained them as most vile traitors and master-murtherers , commanding first their hands and feet to be cut off , which they had especially imployed as instruments about that villany , and afterwards caused them to bee slaine , and then hanged for an example to all others that should attempt the like . for the like cause was ioab ( generall of king davids host ) for killing abner traiterously ( who forsaking ishbosheth , had yeelded himselfe to the king ) cursed of david , with all his house , with a most grievous and terrible curse . and yet notwithstanding a while after he came againe to that passe , as to murder amasa one of davids chiefe captains , making shew to salute and embrace him . for which cruell deed , albeit that in davids time he received no punishment , yet it overtooke him at last , and the same kinde of cruelty which he had so traiterously and villanously committed towards others , fell upon his owne head , being himselfe also killed as he had killed others : which happened in king solomons raigne , who executing the charge and commandement of his father , put to death this murderer in the tabernacle of god , and by the altar , whither hee was fled as to a place priviledged for safetie . cha. vii . a sute of examples like unto the former . leaving the scripture , we finde in other writers notable examples of this subject ▪ as first of astyages king of the medes , who so much swarved from humanity , that he gave in strait charge that young cyrus his own daughters sonne , now ready to be borne , should be made away by some sinister practise , to avoid by that meanes the danger which by a dreame was signified unto him . notwithstanding the young infant finding friends to preserve him alive , and growing up by meanes of the peers favor ( to whom his grandfather by his cruell dealings , was become odious ) obtained the crowne out of his hands , and dispossessing him , seated himselfe in his roome . this cyrus was that mighty and awfull king of persia , whom god used as an instrument for the delivery of his people out of the captivity of babylon , as he foretold by the prophet isaiah : who yet ( following kinde ) made cruell war in many places for the space of thirty yeares : and therefore it was necessary that he should taste some fruits of his insatiable and bloud-thirsty desire , as hee indeed did : for after many great victories and conquests over divers countries atchieved , going about to assaile scythia also , hee and his armie together were surprised , overcome , and slaine , to the number of two hundred thousand persons : and for his shame received this disgrace at a womans hand , who triumphing in her victory , threw his head into a sacke full of bloud , with these tearmes , now glut thy selfe with bloud which thou hast thirsted after so long time . cambyses , cyrus son , was also so bloudy and cruell a man , that one day hee shot a noblemans sonne to the heart , with an arrow , for being admonished by his father of his drunkennesse , to which he was very much given , which he did in indignation , and to shew that he was not yet so drunken but he knew how to draw his bow . he caused his own brother to be murdered privily , for feare he should raigne after him ; and slew his sister for reproving him for that deed . in his voyage to aethiopia , when his armie was brought into so great penurie of victuals , that they were glad to feed upon horse flesh , hee was so cruell and barbarous , that after their horses were spent he caused them to eat one another : but at his returne from aegypt , the susians his chiefe citizens welcommed him home with rebellion : and at last , as he was riding , it so chanced , that his sword fell out of the scabberd , and himselfe upon the point of it , so that it pierced him through , and so he dyed . after that xerxes by his overbold enterprise had disturbed the greatest part of the world , passed the sea , and traversed many countries , to the end to assaile greece with innumerable forces , he was overcome both by sea and by land , and compelled privily to retire into his countrey with shame and discredit : where he had not long beene , but artabanus the captaine of his guard killed him in his palace by night : who also after that and many other mischiefes committed by him , was himselfe cruelly murthered . the thirty governours which the lacedemonians set over the athenians by compulsion , were such cruell tyrants , oppressors , and bloudsuckers of the people , that they made away a great part of them , untill they were chased away themselves violently : and then being secretly dogged and pursued , were all killed one after another . pyrrhus king of epire that raigned not long after alexander the great , was naturally disposed to such a quicknes and heat of courage , that he could never be quiet but when he was either doing some mischiefe to another , or when another was doing some unto him : ever devising some new practise of molestation for pastimes sake . this his wilde and dangerous disposition began first to shew it selfe in the death of neoptolemus , who was conjoyned king with him , whom having bidden to supper in his lodging under pretence of sacrifice to his gods , he deceitfully slew : preventing by that meanes neoptolemus pretended purpose of poysoning him when occasion should serve . after this he conquered macedonia by armes , and came into italie to make war with the romans , in the behalfe of the tarentines , and gave them battel in the field , and slew fifteen thousand of them in one day : he took their camp , revoked many cities from their alliance , and spoyled much of their countrey even to the walls of rome : and all this in a trice without breathing . againe by ascolie he encountred them the second time , where there was a great overthrow of each side of fifteene thousand men : but the romanes had the worst , and tooke their heeles . when hee was intreated by the sicilian embassadors to lend them aid to expulse the carthaginians out of their isle , hee yeelded presently and chased them out . being recalled by the tarentines into italy for their succour , he was conquered by the romanes after he had made war upon them six yeres . at his returne to epire he re-entred by violence macedonia , tooke many places , overcame the army of king antigonus that resisted him , & had all the whole realm rendred into his hand . being intreated by cleominus to make war upon sparta , to the end toreinstall him in his kingdome which he was deprived of : forthwith he mustered his forces , besieged the citie , and spoyled and wasted all the whole country . afterwards there being a sedition raised in the city of argos betweene two of the chiefest citizens , one of the which sent unto him for aid , he ( what issue soever was like to ensue , whether victory or vanquishment ) could not abide in peace from disquieting others and himselfe , but must needs go to take part in that sedition : but to his cost , even to his destruction . for first in his way he found an evill-favoured welcome by an ambush placed of purpose to interrupt his journey , amongst whom he lost his son : which mishap nothing dismaied him , nor abated any whit of his purpose or courage from pursuing this journey to argos , though the citizens themselves intreated him to retire , and though he had no businesse there save only to looke over the town● being arrived by night , and finding a gate left open for him to enter by , by the meanes of him that had sent for him to his aid , hee put his souldiers in , and possessed himselfe of the towne incontinently . but the city being aided by antigonus and the king of sparta , charged and pressed him so sore , that he sought meanes to retire out of the same , but could not . at which time being about to strike a young man of the city that had done him some hurt , his mother being aloft upon the roofe of an house , perceiving his intent , threw downe a tile with both her hands upon his head , and hit him such a knocke upon the necke through default of his armour , that it so bruised his joynts , that he fell into a sudden swound , and lost his sight , his raines falling out of his hand , and he himselfe tumbling from his saddle upon the ground , which when some of the soldiers perceived , they drew him out of the gate , and there , to make an end of the tragedy , cut off his head . the cruelty of the ephori was marvellous strange , when being unwilling once to heare the equality of lands and possessions to be named , which agis their king , for the good of the commonwealth ( according to the antient custome and ordinance of licurgus ) sought to restore : they rose up against him and cast him in prison , and there without any processe or forme of law sttangled him to death , with his mother and grandfather . but it cost them very deare : for cleamenes who was joynt king with agis , albe it he had consented to the weaving of that web himself , to the end he might raigne alone ; yet ceased he not to prosecute revenge upon them , which hee did not onely by his daily and usuall practises openly , but also privily ; for taking them once at advantage , being at supper all together , hee caused his men to kill them suddenly as they fat . and thus was the good king agis revenged . but this last murtherer which was fullied and polluted with so much bloud , he went not long unpunished for his misdeeds : for soone after , antigonus king of macedonia gave him a great overthrow in a battell , wherein hee lost sparta his chiefe city , and fled into aegypt for succour : where after small abode , upon an accusation laid against him , he was cast into prison , and though he escaped out with his company by cunning and craft , yet as he walked up and down alexandria in armor , in hope that through his seditious practises the citizens would take his part , and help to restore him to his liberty ; when he perceived it was nothing so , but that every man forsooke him , and that there was no hope left of recovery , he commanded his men to kill one another , as they did . in which desperate rage and fury he himselfe was slain , & his body being found , was commanded by king ptolomey to be hangd on a gibbet , and his mother , wives , and children that came with him into aegypt , to bee put to death . and this was the tragicall end of cleomenes king of sparta . alexander the tyrant of pheres never ceased to make and spy out all occasions of warre against the people of thessaly , to the end to bring them generally in subjection under his dominion : he was a most bloudy and cruell minded man , having neither regard of person or justice in any action . in his cruelty he buried some alive , others he clothed in beares and boares skins , and then set dogs at their tailes to rend them in pieces ; others hee used in way of pastime to strike through with darts and arrowes . and one day as the inhabitants of a certaine city were assembled together in counsell , he caused his guard to inclose them up suddenly , and to kill them all even to the very infants . he slew also his owne uncle , and crowned the speare wherwith he did that deed with garlands of flowers , and sacrificed unto him being dead , as to a god . now albeit this cruell tygre was garded continually with troupes of souldiers that kept night and day watch about his body wheresoever hee lay , and with a most ougly and terrible dog , unacquainted with any saving himselfe , his wife , and one servant that gave him his meat , tied to his chamber dore , yet could hee not escape the evill chance which by his wives meanes fell upon him : for she taking away the staires of his chamber , let in three of her owne brethren provided to murther him , as they did : for finding him asleep , one tooke him fast by the heeles , the other by the haire , wringing his head behind him , and the third thrust him through with his sword , shee all this while giving them light to dispatch their businesse . the citizens of pheres when they had drawne his carkasse about their streets , and trampled upon it their bellies full , threw it to the dogges to be devoured ; so odious was his very remembrance among them . i●gurth , sonne to manastabal , brother to micipsa king of numidia , by birth a bastard , for hee was borne of a concubine , yet by nature and disposition so valiant and full of courage , that hee was not onely beloved of all men , but also so deerely esteemed of by micipsa , that he adopted him joynt heire with his sonnes adherbal and hiempsal , to his crowne , kindly admonishing him in way of intreaty to continue the union of love and concord without breach between them , which hee promised to performe .. but micipsa was no sooner deceased , but hee by and by not content with a portion of the kingdome , ambitiously sought for the whole . for which cause hee first found meanes to dispatch hiempsal out of his way by the hands of the guard , who in his lodging by night cut his throat , and then by battell having vanquished adherbal his brother , obtained the sole regiment without controlment . besides , hee corrupted so by bribes the senators of rome that had soveraigne authority in and over his kingdome , that in stead of punishment which his murther cried for , he was by the decree of the senate allotted to the one halfe of the kingdome . whereupon being growne yet more presumptuous , hee made excursions and ryots upon adherbals territories , and did him thereby much injury : and from thence falling to open warre , put him to flight , and pursued him to a city , where hee besieged him so long , till he was constrained to yeeld himselfe . and then having gotten him within his power , put him to the cruellest death he could devise : which villanous deed gave just cause to the romanes , of that warre which they undertooke against him , wherein hee was discomfited : and seeing himselfe utterly lost , fled to his sonne in law bochus , king of mauritania , to seeke supply of succour , who receiving him into safegard , proved a false gard to him , and delivered him into the hands of his enemies , and so was he carried in triumph to rome by marius fast bound ; and being come to rome , cast into perpetuall prison , where first his gowne was torne off his backe by violence , next a ring of gold pluckt off his eare , lap and all ; and lastly , himselfe starke naked throwne into a deepe ditch , where combating with famine six dayes , the seventh miserably ended his wretched life , according to the merits of his misdeeds . orsius , saith he , was strangled in prison . methridates king of parthia put to death the king of cappadocia , to get his kingdome , and after under pretence of parlying with one of his sonnes , slew him also : for which cause the romanes tooke up the quarrell , and made warre upon him , by meanes whereof much losse and inconvenience grew unto him as well by sea as by land . after the first overthrow , where one of his sisters was taken prisoner , when he saw himselfe in so desperate a case , that no hope of helpe was left , he slew two other of his sisters , with two of his wives , having before this warre given his foruth sister ( who also was his wife ) a dram of poyson to make up the tragedy . afterward being vanquished in the night by pompey the roman , and put to flight with onely three of his company , as he went about to gather a new supply of forces , behold tydings was brought him of the revolt of many of his provinces and countries , and of the delivering up of the rest of his daughters into pompeyes hand , and of the treason of his yong sonne pharnax , the gallantest of his sonnes , and whom he purposed to make his successor , who had joyned himselfe to his enemy , which troubled and astonished him more than all the rest ▪ so that his courage being quite dashed , and all hope of bettering his estate extinguished , his other two daughters he poysoned with his owne hands , and sought to practise the same experiment upon himselfe , but that his body was too strong for the poison , and killed the operation thereof by strength of nature : but that which poyson could not effect , his owne sword performed . though pompey the great was never any of the most notorious offenders in rome , yet did this staine of cruelty , ambition and desire of rule , cleave unto him : for first he joyning himselfe to silla , dealt most cruelly and unnaturally with carbo , whom after familiar conference , in shew of friendship , he caused suddenly to be slain , without shew of mercy . and with quintius valerius , a wise and well lettered man , with whom walking but two or three turnes , he committed to a cruell and unexpected slaughter . he executed severe punishment upon the enemies of sylla , especially those that were most of note and reputation , and unmercifully put brutus to death , that had rendered himselfe unto his mercy . it was he that devised that new combat of prisoners and wilde beasts , to make the people sport withall ; a most inhumane and bloudy pastime , to see humane and manly bodies torne and dismembred by brute and senselesse creatures : which , if we will beleeve plutarch , was the onely cause of his destruction . now after so many brave and gallant victories , so many magnificent triumphs ; as the taking of king hiarbas , the overthrow of domitius , the conquest of africa , the pacifying of spaine , and the overwelding of the commotions that were therein , the clearing of the sea coasts from pirates , the victory over methridates , the subduing of the arabians , the reducing of syria into a province , the conquest of iudea , pontus , armenia , cappadocia , and paphlagonia : i say , after all these worthy deeds of armes and mighty victories , he was shamefully overcome by iulius caesar in that civill warre , wherein it was generally thought that he had undertaken the better cause in maintaining the authority of the senat , and defending the liberty of the people , as he pretended to doe : being thus put to flight , and making towards aegypt , in hope the king ( for that before time he had beene his tutor ) would protect and furnish him , that he might recover himselfe againe , he found himselfe so farre deceived of his expectation , that in stead thereof the kings people cut him short of his purpose , and of his head both at once , sending it for a token to caesar , to gratifie him withall . neverthelesse , for all this , his murtherers and betrayers , as the yong king , and all others that were causers of his death were justly punished for their cruelty , by the hands of him whom they thought to gratifie : for as cleopatra the kings sister thr●w her selfe downe at caesars feet to entreat her portion of the kingdome , and he being willing also to shew her that favour , was by that means gotten into the kings palace ; forthwith the murtherers of pompey beset the palace , and went about to bring him into the same snare that they had caught pompey in . but caesar after that he had sustained their greatest brunt , frustrated their purposes , and recovered his forces into his hands , assayled them with such valour and prowesse on all sides , that in short space he overcame this wicked and traiterous nation . amongst the slaine , the dead body of this young and evill advised king was found , overborne with dirt . theodotus the kings schoolemaster ( by whose instigation and advice both pompey was slaine , and this warre undertaken ) being escaped and fled towards asia for his safety , found even there sufficient instruments both to abridge his journey and shorten his life . as for the rest of that murthering fellowship , they ended their lives some here , some there , in ( that mercilesse element ) the sea , and by ( that boisterous element ) the wind , which though senselesse , yet could not suffer them to escape unpunished . although that iulius caesar ( concerning whom more occasion of speech will be given hereafter ) did tyrannously usurp the key of the roman common-wealth , and intruded himselfe into the empire against the lawes , customes , and authority of the people and senate , yet was it accounted a most traiterous and cruell part to massacre and kill him in the senate , as he sat in his seat misdoubting no mishap , as the sequell of their severall ends which were actors in this tragedy did declare : for the vengeance of god was so manifestly displayed upon them , that not one of the conspirators escaped , but was pursued by sea and land so eagerly , till there was nor one left of that wicked crue whom revenge had not overtaken . cassius being discomfited in the battell of philippos , supposing that brutus had beene also in the same case , used the same sword against himselfe ( a marvellous thing ) wherewith before he had smitten caesar. brutus also a few dayes after , when a fearefull vision had appeared twice unto him by night , understanding thereby that his time of life was but short , though he had the better of his enemies the day before , yet threw himselfe desperately into the greatest danger of the battell , for his speedier dispatch ; but he was reserved to a more shamefull end . , for seeing his men slaine before him , he retired hastily apart from view of men , and setting his sword to his breast , threw himselfe upon it , piercing him through the body , and so ended his life . and thus was caesars death revenged by octavius and anthony who remained conquerors , after all that bloudy crew was brought to nought : betwixt whom also ere long burst out a most cruell division , which grew unto a furious and cruell battell by sea , wherein anthony was overcome , and sent flying into aegypt , and there taught his owne hands to be his murtherers . and such was the end of his life , who had beene an actor in that pernicious office of the triumvirship , and a causer of the deaths of many men . and forasmuch as cleopatra was the first motive and fetter on of anthony to this warre , it was good reason that she should partake some of that punishment which they both deserved ; as she did : for being surprised by her enemies , to the intent she might not be carried in triumph to rome , she caused an aspe to bite her to death . marke here the pittifull tragedies that following one another in the necke , were so linkt together , that drawing and holding each other , they drew with them a world of miseries to a most wofull end : a most transparent and cleere glasse , wherein the visages of gods heavy judgements upon all murtherers are apparently deciphered . chap. vi. other examples like unto the former . after that the empire of rome , declining after the death of theodosius , was almost at the last cast , ready to yeeld up the ghost , and that theodorick king of the goths , had usurped the dominion of italy under the emperor zeno , he put to death two great personages , senators and chiefe citizens of rome , to wit , simmachus and ●oeti●● , only for secret surmise which he had , without probability , that they two should weave some she web for his destruction . after which cruell deed , as he was one day at supper , a fishes head of great bignesse beeing served into the table , purposing to be very merry , suddenly the vengeance of god assailed , amased , oppressed , and pursued him so freshly , that without intermission or breathing it sent his body a senselesse trunk into the grave in a most strange and marvellous manner : for he was conceited ( as himselfe reported ) that the fishes head was the head of simmachus , whom he had but lately slaine , which grinned upon him , and seemed to face him with an overthwart threatning and angry eye : wherewith hee was so scarred , that he forthwith rose from the table , and was possessed with such an exceeding trembling and icle ehilnesse that ran through all his joynts , that he was constrained to take his chamber and goe to bed , where soone after with griefe and fretting and displeasure hee died . he committed also another most cruell and traiterous part upon odoacer ; whom inviting to a banquet , he deceitfully welcommed with a messe of swords in stead of other victuals , to kill him withall , that he might sway the empire alone both of the gothes and romanes without checke . it was not without cause that attila was called the scourge of god : for with an army of five hundred thousand men he wasted and spoiled all fields , cities and villages that he passed by , putting all to fire and sword , without shewing mercy to any : on this manner he went spoiling through france , and there at one time gave battell to the united forces of the romans , vicegothes , frenchmen , sarmatians , burgundians , saxons , and almaignes : after that he entered italy , tooke by way of force aquilea , sacked and destroyed millan , with many other cities , and in a word spoiled all the countrey : in fine , being returned beyond almaigne , having married a wife of excellent beauty , though he was well wived before , he died on his marriage night suddenly in his bed : for having well carowsed the day before , he fell into so dead a sleepe , that lying upon his backe without respect , the bloud which was often woont to issue at his nostrils , finding those conduits stopped by his upright lying , descended into his throat , and stopped his winde . and so that bloudy tyrant that had shed the bloud of so many people , was himselfe by the effusion of his owne bloud murthered and stifled to death . ithilbald king of gothia at the instigation of his wife put to death very unadvisedly one of the chiefe peeres of his realme : after which murther , as he sate banquetting one day with his princes , environed with his gard and other attendants , having his hand in the dish , and the meat between his fingers , one suddenly reached him such a blow with a sword , that it cut off his head , so that it almost tumbled upon the table , to the great astonishment of all that were present . sigismund king of burgundy suffered himselfe to be carried away with such an extreame passion of choler , provoked by a false and malicious accusation of his second wife , that he caused one of his sonnes which he had by his former wife , to be strangled in his bed , because he was induced to think that he went about to make himselfe king : which deed being blowne abroad , clodomire sonne to clodovee and clotild king france , and cousin german to sigismund , came with an army for to revenge this cruell and unnaturall part ; his mother setting forward and inciting him thereunto , in regard of the injury which sigismunds father had done to her father and mother , one of whom he slew , and drowned the other . as they were ready to joyne battell , sigismunds souldiers forsooke him , so that hee was taken and presently put to death , and his sonnes which he had by his second wife were taken also , and carried captive to orleance , and there drowned in a well . thus was the execrable murther of sigismund and his wife punished in their owne children . as for clodomire , though he went conqueror from this battell , yet was he encountered with another disastrous misfortune : for as hee marched forward with his forces to fight with sigismunds brother , he was by him overcome and slaine ; and for a further disgrace , his dismembred head fastened on the top of a pike was carried about to the enterview of all men . hee left behinde him three young sonnes , whom his owne brethren and their uncles clotaire and childebert , notwithstanding their young and tender yeres , tooke from their grandmother clotildes custody , that brought them up , as if they would install them into some part of their fathers kingdome ; but most wickedly and cruelly , to the end to possesse their goods , lands , and seigniories , bereft them all of their lives , save one that saved himselfe in a monastery . in this strange and monstrous act clotaire shewed himselfe more than barbarous , when he would not take pity upon the youngest of the two , being but seven yeares old , who hearing his brother ( of the age of tenne yeres ) crying pittifully at his slaughter , threw himselfe at his uncle childeberts feet with teares , desiring him to save his life : wherewith childebert being greatly affected , entreated his brother with weeping eies to have pity upon him , and spare the life of this poore infant : but all his warnings and entreaties could not hinder the savage beast from performing this cruell murther upon this poore childe , as he had don upon the other . the emperour phocas attained by this bloudy means the imperiall dignity , even by the slaughter of his lord and master mauricius , whom as he fled in disguised attire for feare of a treason pretended against him , he being beforetime the lievtenant generall of his army , pursued so maliciously and hotly , that he overtooke him in his flight , and for his further griefe , first put all his children severally to death before his face , that every one of them might be a severall death unto him before he died , and then slew him also . this murtherer was he that first exalted to so high a point the popish horn , when at the request of boniface he ordained , that the bishop of rome should have preheminence and authority over all other bishops : which he did to the end that the staine and blame of his most execrable murther might be either quite blotted out , or at least winked at . vnder his regency the forces of the empire grew wondrously into decay ▪ france , spaine , almaigne , and lombardy , revolted from the empire : and at last himselfe being pursued by his son in law priscus with the senatours , was taken , and having his hands and feet cut off , was together with the whole race of his off-spring put to a most cruell death , because of his cruell and tyrannous life . among all the strange examples of gods judgements that ever were declared in this world , that one that befell a king of poland , called popiel , for his murthers , is for the strangenesse thereof most worthy to be had in memory : he reigned in the yeare of our lord . this man amongst other of his particular kinds of cursings and swearings , whereof he was no niggard , used ordinarily this oath , if it be not true , would rats might devoure me ; prophesying thereby his owne destruction ; for hee was devoured by the same meanes which he so often wished for , as the sequell of his history will declare . the father of this popiel seeling himselfe neere death , resigned the government of his kingdome to two of his brethren , men exceedingly reverenced of all men for the valour and vertue which appeared in them . he being deceased , and popiel being growne up to ripe and lawfull yeares , when he saw himselfe in full liberty , without all bridle of government to doe what hee listed , he began to give the full swinge to his lawlesse and unruly desires , in such sort , that within few daies he became so shamelesse , that there was no vice which appeared not in his behavior , even to the working of the death of his owne uncles , for all their faithfull dealing towards him , which he by poison brought to passe . which being done , he caused himselfe forthwith to be crowned with garlands of flowers , and to be perfumed with precious oyntments : and to the end the better to solemni●e his entry to the crowne , commanded a sumptuous and pompous banquet to be prepared , whereunto all the princes and lords of his kingdome were invited . now as they were about to give the onset upon the delicate cheere , behold an army of rats sallying out of the dead and putrified bodies of his uncles , set upon him , his wife and children , amid their dainties , to gnaw them with their sharp teeth , insomuch that his gard with all their weapons and strength were not able to chase them away , but being weary with resisting their daily and mighty assaults , gave over the battell : wherefore counsell was given to make great cole ●ires about them , that the rats by that means might be kept off , not knowing that no policy or power of man was able to withstand the unchangeable decree of god ; for , for all their huge forces they ceased not to run through the midst of them , and to assault with their teeth this cruell murtherer , then they gave him counsell to put himselfe , his wife , and children into a boat , and thrust it into the middest of a lake , thinking that by reason of the waters the rats would not approach unto them : but alas in vaine ; for they swum through the waters amaine , and gnawing the boat , made such chinkes into the sides thereof , that the water began to run in : which being perceived of the boatman , amased them sore , and made them make poste haste unto the shore , where hee was no sooner arrived , but a fresh muster of rats uniting their forces with the former , encountred him so sore , that they did him more scath than all the rest . whereupon all his guard , and others that were there present for his defence , perceiving it to be a judgement of gods vengeance upon him , abandoned and for sooke him at once : who seeing himselfe destitute of succour , and forsaken on all sides , flew into a high tower in chouzitze , whither also they pursued him , and climbing even up to the highest roome where hee was , first eat up his wife and children ( she being guilty of his uncles death ) and lastly gnew and devoured him to the very bones . after the same sort was an archbishop of mentz , called hatto , punished in the yeare , under the reigne of the emperour otho the great , for the extreme cruelty which he used towards certain poor beggers , whom in time of famine he assembled together into a great barn , not to relieve their wants , as he might and ought , but to rid their lives , as he ought not , but did : for he set on fire the barne wherein they were , and consumed them all alive ; and comparing them to rats and mice that devoured good corne , but served to no other good use . but god that had regard and respect unto those poore wretches , tooke their cause into his hand , to quit this proud prelate with just revenge for his outrage committed against them ; sending towards him an army of rats and mice to lay siege against him with the engines of their teeth on all sides , which when this cursed wretch perceived , he removed into a tower that standeth in the midst of rhine , not far from bing , whither hee presumed this host of rats could not pursue him ; but he was deceived : for they swum over rhine thick and threefold , and got into his tower with such strange fury , that in very short space they had consumed him to nothing ; in memoriall whereof , this tower was ever after called the tower of rats . and this was the tragedy of that bloudy arch-butcher that compared poore christian soules to brutish and base creatures , and therefore became himselfe a prey unto them , as popiel king of poland did before him ; in whose strange examples the beames of gods justice shine forth after an extraordinary and wonderfull manner , to the terrour and feare of all men ; when by the means of small creatures they made roome for his vengeance , to make entrance upon these execrable creature-murtherers , notwithstanding all mans devises and impediments of nature : for the native operation of the elements was restrained from hindering the passage of them , armed and inspired with an invincible and supernaturall courage , to feare neither fire , water , nor weapon , till they had finished his command that sent them . and thus in old time did frogs , flyes , grashoppers , and lice , make war with pharaoh , at the command of him that hath all the world at his becke . after this archbishop , in the same ranke of murtherers we finde registred many popes , of all whom the most notorious and remarkable are these two , innocent the fourth , and boniface the eighth , who deserved rather to be called nocents and malefaces than innocents and boniface , for their wicked and perverse lives : for as touching the first of them , from the time that he was first installed in the papacie , he alwayes bent his hornes against the emperor fredericke , and fought with him with an armie not of men , but of excommunications and cursings ; as their manner is : and seeing that all his thundering buls and canons could not prevaile so farre as he desired , he presently sought to bring to passe that by treason which by force he could not : for he so enchanted certain of his household servants with foule bribes and faire words , that when by reason of his short draught , the poyson which he ministred could not hurt him , he got them to strangle him to death . moreover , he was chiefe sower of that warre betwixt henry , lantgrave of thuring , whom hee created king of the romanes , and conrade , frederickes sonne , wherein he reaped a crop of discomfitures and overthrowes : after which , he was found slaine in his bed , his body being full of blacke markes , as if he had beene beaten to death with cudgels . concerning boniface , after he had by subtile and crafty meanes made his predecessor dismisse himselfe of his papacie , and enthronised himselfe therein , he put him to death in prison , and afterward made war upon the gibilines , and committed much cruelty ; wherefore also he dyed mad , as we heard before . but touching popes and their punishments , we shall see more in the chapter following , whither the examples of them are referred , that exceeding in all kinde of wickednesse , cannot be rightly placed in the treatise of any particular commandement . chap. ix . other memorable examples of the same subject . if wee descend from antiquities to histories of later and fresher memory , wee shall finde many things worthy report and credit : as that which happened in the yeere betwixt two gentlemen of henault ; the one of which accused the other for killing a neere kinsman of his , which the other utterly & stedfastly denied : whereon dwilliam , county of henault , offered them the combat in the city of quesney to decide the controversie , when as by law it could not be ended : whereunto they being come , and having broken their speares in two , and encountered valiantly with their swords , at length he that was charged with and indeed guilty of the murder , was overcome of the other , and made to confesse with his mouth in open audience the truth of the fact : wherefore the country adjudged him in the same place to be beheaded ; which was speedily executed , and the conquerour honourably conducted to his lodging . now albeit this manner of deciding controversies be not approved of god , yet we must not think it happened at all adventures , but rather that the issue thereof came of the lord of hosts , that by this meanes gave place to the execution of his most high and soveraigne justice , by manifesting the murderer , and bringing him to that punishment which he deserved . about this very time there was a most cruell and out ragious riot practised and performed upon lewis duke of orleance , brother to charles the sixth , by the complot and devise of iohn duke of burgundie , who ( as hee was naturally haughtie and ambitious ) went about to usurpe the government of the realme of france , for that the king by reason of weakenesse of his braine was not able to mannage the affaires thereof , so that great trouble and uncivill warres were growne up by that occasion in every corner of the realme . as therefore he affected and gaped after the rule , so hee thought no meanes dishonest to attaine unto it , and therefore his first enterprise was to take out of the way the kings brother , who stood betwixt him and home . having therefore provided fit champions for his purpose , he found opportunity one night to cause him to come out of his lodging late by counterfeit tokens from the king , as if he had sent for him about some matters of importance : and being in the way to s. pauls hostle , where the kings lodging was in paris , the poore prince suspecting nothing , was suddenly set upon with eighteen roisters at once , with such fury and violence , that in very short space they left him dead upon the pavement , by the gate barbet , his braines lying scattered about the street . after this detestable and odious act committed and detected , the cruell burgundian was so farre from shaming , that he vanted and boasted at it , as if he had atchieved the most valorous and honourable exploit in the world ( so farre did his impudencie outstretch the bond of reason . ) neverthelesse , to cast some counterfeit colour upon this rough practise , he used the conscience and fidelitie of three famous divines of paris , who openly in publike assemblies approved of this murder ; saying , that he had greatly offended , if he had left it undone . about this device he imployed especially m. iohn petit , a sorbonist doctor , whose rashnesse and brasen-facednesse was so great , as in the councel-house of the king , stoutly to averre , that that which was done in the death of the duke of orleance was a vertuous and commendable action , and the author of it to be void of fault , and therefore ought to be void of punishment . the preface which this brave orator used , was , that he was bounden in duetie to the duke of burgundie , in regard of a goodly pension which he had received at his hands , and for that cause he had prepared his poor tongue in token of gratitude to defend his cause . he might better have said thus , that seeing his tongue was poore and miserable , and he himselfe a sencelesse creature , therefore he ought not to allow or defend so obstinately such a detestable & traiterous murder committed upon a duke of orleance , and the same the kings brother , in such vile sort ; and that if he should doe otherwise , he should approve of that which god and man apparently condemned , yea the very turkes and greatest paynims under heaven ; and that he should justifie the wicked , and condemne the innocent , which is an abomination before god ; and should put darkenesse in stead of light , and call that which is evill , good : ( for which the prophet esay in his fifth chapter denounceth the jugdements of god against false prophets ) and should follow the steps of balaam , which let out his tongue to hire for the wages of iniquity : but none of these supposes came once into his minde . but to returne to our history : the duke of burgundy having the tongues of these brave doctors at his commandement , and the parisians who bore themselves partially in this quarrell ( generally favourers of his side ) came to paris in armes , to justifie himselfe , as he pretended , and strucke such a dreadfull awe of himselfe into all mens mindes , that notwithstanding all the earnest pursuit of the dutchesse , the widow of orleance , for justice , he escaped unpunished , untill god ( by other meanes ) tooke vengeance upon him : which happened after a while , after that those his complices of paris ( being become lords and rulers of the citie ) had committed many horrible and cruell murders , as of the constable and chancellor , two head officers of the realme , whose bodies fast bound together , they drew naked through the streets from place to place in most despightfull manner : for the daulphin escaping their hands by night , and safegard in his castle , after that he heard of the seisure of the citie ; found meanes to assemble certuine forces , and marched to montereaufautyon with men , of purpose to be revenged on the duke for all his brave and riotous demeanors : hither , under colour of parling and devising new means to pacifie these old civill troubles , he enticed the duke , and being come , at his very first arrivall , as he was bowing his knee in reverence to him , he caused him to be slaine . and on this manner was the duke of orleance death quitted , and the evill and cruelty shewed towards him , returned upon the murderers owne necke ; for as he slew him trecherously and cowardly , so was he also trecherously and cowardly slaine , and justly requited with the same measure that he before had measured to another : notwithstanding herein the daulphin was not free from a grievous crime of disloyaltie and truth-breach , in working his death without shame of either faith-breach or perjury , and that in his owne presence , whom hee had so often with protestation of assurance and safetie , requested to come to him . neither did he escape unpunished for it ; for after his fathers decease he was in danger of losing the crowne , and all for this cause : for philip duke of burgundie taking his fathers revenge into his hands , by his cunning devices wrought meanes to displace him from the succession of the kingdome , by according a marriage betwixt the king of england and his sister , to whom he in favor agreed to give his kingdome in reversion after his owne decease . now assoone as the king of england was seised upon the governement of france , the daulphin was presently summoned to the marble table , to give answere for the death of the old duke : whither , when he made none appearance , they presently banished him the realme , and pronounced him to be unworthy to be succeeder to the noble crowne : which truely was a very grievous chastisement , and such an one as brought with it a heape of many mischiefes and discomfitures , which happened in the warre betwixt england and him , for the recovery of his kingdome . peter , sonne to alphonsus king of castile , was a most bloudy and cruell tyran : for first he put to death his owne wife , the daughter of peter duke of burbon , and sister to the queene of france : next hee slew the mother of his bastard brother henrie , together with many lords and barons of the realme , for which he was hated not onely of all his subjects , but also of his neighbor and adjoyning countries : which hatred moved the foresaid henrie to aspire unto the crowne ; which , what with the popes avouch , who legitimated him , and the helpe of certaine french forces , and the support of the nobility of castile , he soone atchieved . peter thus abandoned , put his safest gard in his heeles , and fled to bordeaux , towards the prince of wales , of whom he received such good entertainment , that with his aid he sonne re-entred his lost dominions , and by maine battell chased his bastard brother out of the confines thereof : but being re-installed , whilest his cruelties ceased not to multiply on every side , behold henrie ( with a new supply out of france ) began to assayle him afresh , and put him once again to his shifts : but all that he could doe , could not shift him out of henries hands , who pursued him so hotly , that with his owne hands hee soone rid him out of all troubles , and afterwards peaceably enjoyed the kingdome of castille . but above all the horrible murders and massacres that ever were heard or read of in this last age of the world , that bloudy massacre in france , under the reigne of charles the ninth , is most famous , or rather infamous ; wherein the noble admirall , with many of the nobility and gentrie , which were protestants , were most traiterously and cruelly murdered in their chambers and beds in paris , the foure and twentieth of august , in the night : in this massacre were butchered in paris that very night ten thousand protestants , and in all france , ( for other cities followed the example of paris ) thirty , or as some say , forty thousand . i will not stand to relate the particular circumstances and manner thereof , it being at large described by divers writers both in french and english : only to our purpose , let us consider the judgements and vengeance of almightie god upon the chiefe practisers and plotters thereof , which were these : charles the ninth then king , by whose commission and commandement this massacre was undertaken ; his brother and successour the duke of aniou ; the queene mother , his bastard brother , and the duke of guise , yea the whole towne of paris ; and generally all france was guilty thereof . now observe gods just revenge : charles himselfe had the thred of his life cut off by the immediat hand of god , by a long and lingring sickenesse , and that before he was come to the full age of yeres : in his sicknesse bloud issued in great abundance out of many places of his body , insomuch that sometimes he fell and wallowed in his owne bloud : that as he had delight to shed the bloud of so many innocents , so he might now at the latter end of his dayes be glutted with bloud . and surely by this meanes the lord did put him in minde of his former bloudy murders , to draw him to repentance , if it were possible . the duke of anjou , who succeeded this charles in the crowne of france , and was called henrie the third , was murdered by a young iacobine monke , called frier iaques clement , at the instigation of the duke de maine and others of the league , and that ( wherein appeareth manifestly the hand of god ) in the selfe same chamber at s. cloves wherein the councell for the great massacre had beene taken and plotted , as it is constantly affirmed . the duke of guise , in the yeare , the of december , was murdered by the kings owne appointment , being sent for into the kings chamber out of the councell chamber , where attended him with rapiers and poniards ready prepared to receive him . the queene mother soone after the slaughter of the duke of guise , tooke the matter so to heart , that shee went to bed , and dyed the first of ianuarie after . touching all the rest that were chiefe actors in the tragidie , few or none escaped the apparant vengeance of god : and as for paris and the whole realme of france , they also felt the severe scourge of gods justice , partly by civile wars and bloudshed , and partly by famine and other plagues ; so that the lord hath plainly made knowne to the world , how precious in the sight of his most holy majestie , is the death of innocents , and how impossible it is for cruell murderers to escape unpunished . chap. x. of divers other murderers , and their severall punishments . maximinus from a shepheard in thracia , grew to be an emperor in rome by these degrees : his exceeding stength and swiftnesse in running commended him so to severus then emperour , that he made him of his gard , from that he arose to be a tribune , and at last to bee emperor : which place he was no sooner in possession of , but immoderate cruelty ( all this while buried ) began to shew it selfe : for he made havocke of all the nobilitie , and put to death those that he suspected to be acquainted with his estate : insomuch as some called him cyclops , some b●siris , others a●teus , for his cruelty . wherefore the senate of rome seeing his indignity , proclaimed him an enemy to their commonwealth . and made it lawfull for any man to procure his death : which being knowne , his souldiers lying at the siege of aquileia , moved with hatred , entred his tent at noone day , and flew him and his sonne together . iustinian the yonger ( no lesse hatefull to his subjects for his cruelty than maximinus ) was deposed from the empire by conspiracy , and having his nosthrils slit , exiled to chersona , leontius succeeding in his place . howbeit ere long he recovered his crowne and scepter , and returned to constantinople , exercising more cruelty at his returne , than ever he had done before : for he had not only put to death leontius and tiberius , but also all that any way favored their parts . it is said of him , that he never blew his mangled nose , but he caused one of them to be executed to death . at last he was slaine by philippicus , to verifie the word of the lord , that he which striketh with the sword shall perish with the sword . albonius king of lunbardy , drinking upon a time to his wife rosimund in a cup made of her fathers skull ( whom he in battell had slaine ) so displeased her therewith , that ( attributing more to naturall affection than unity of marriage ) decreed with her selfe to hazard life and kingdome , to be revenged upon this grievous injurie ; wherefore she thus practised : a knight called hemichild was enamoured with one of her maids ; him shee brought into a secret darke place by policie , in shew to injoy his love , but indeed to be at her command ; for she supplyed his loves place : and then discovering her selfe , put it to his choise , either to kill her husband , or to be accused by her of this villanie . hemichild chose the former , and indeed murdered his lord in his bed ; and after the deed done , fled with her to ravenna . but marke how the lord required this murder , even most strangely ; for they both which were linkt together in the fact , were linkt together also in the punishment ; and as they had beene joynt instruments of anothers destruction , so he made them mutuall instruments of their owne for rosimund thinking to poyson him too , made him drinke halfe her medicine : but hee feeling the poyson in his veines , staied in the mid way , and made her sup up the other halfe for her part : so they died both together . the electors of the empire disagreeing in suffrages , adolphus duke of nassavia , and albertus duke of austria , tooke upon them the regiment and managing of the state : whereupon grew grievous wars in all germanie , and dissention between the two state-men , so that adolphus was slaine by the duke of austria in battell by the citie of spire : whose death was thus notably revenged . all that tooke part against him , or that were accessary to the murder , perished most strangely ; albert earle of hagerloch was slaine , otto of ochsensteme was hanged , the bishop of mentz died suddenly of an apoplexie , in his cellar , the bishop of strasbrough was butchered by a butcher : the earle of leimingen died of a frensie , the duke of austria himselfe was slaine by his nephew iohn , from whom hee had taken the government of suevia , because of his unthriftinesse : generally they all came to destruction , so grievous is the crie of innocent bloud , against those that are guilty thereof . after the death of woldimirus king of rhythenia , his sonne berisus succeeded in the kingdome , who though hee was a vertuous and religious prince , yet could not his vertue or religion priviledge him from the malice of his brother suadopolcus , who gaping and itching for the crowne , slew his brother this good prince as hee was sleeping in his chamber , together with his esquire that attended upon him : and not content herewith , but adding murder to murder , hee assaulted another of his brethren by the same impietie , and brought him to the same end . whereupon the last brother iorislaus ( to bee revenged on this villanie ) set upon him with an armie of men , and killing his complices , drove him to fly to crachus king of polonia for succour : who furnishing him with a new armie , sent him backe against his brother , in which battell ( his successe being equall to the former ) hee lost his men , and himselfe escaping the sword , dyed in his flight to polonia , and was buried in a base and ignoble sepulchre , fit enough for so base and ignoble a wretch . and that we may see how hatefull and ungodly a thing it is to be either a protector or a saver of any murderer , marke the judgement of god that fell upon this king of polonia , though not in his own person , yet in his posterity ; for hee being dead , his eldest sonne and heire crachus was murdered by his younger brother lechus , as they were hunting , so disguised and torn , that every man imputed his death not to lechus ( whose eyes dropt crocodiles teares ) but to some savage and cruell beast : howbeit ere long ( his trechery being discovered , and disseised of his kingdome ) hee died with extreame griefe and horrour of conscience . and thus we see that crachus his kingdome came to desolation for maintaining a murderer . iohn the high priest of jerusalem , sonne and successor to iudas , had a brother termed iesus , to whom bagoses the lieutenant of artaxerxes army promised the priesthood , meaning indeed to depose iohn , and install him in his roome : upon which occasion this iesus growing insolent , spared not to revile his brother , and that in the temple , with immodest and opprobrious speeches , so that his anger being provoked he slew him in his rage ; a most impious part for the high priest to pollute the holy temple with bloud , and that of his owne brother , and so impious , that the lord in justice could not chuse but punish the whole nation for it most severely . for this cause bagoses imposed a tribute upon them , even a most grievous tribute , that for every lambe they offered upon the altar , they should pay fiftie groats to the king of persia , besides the prophanation of their temple with the uncircumcised persians , who entred into it at their pleasures , and so polluted the sanctuary and holy things of god : this punishment continued upon them seven yeares and all for this one murder . gerhardus earle of holsatia , after he had conquered the danes in many and sundry battells , was traiterously slaine in the citie kanderhusen , by one nicolaus iacobus , a rich baron : so that whom the open enemy feared in the field , him the privie subtile foe murdered in his chamber . but the traitor and murderer , albeit hee fled to the castle schaldenburg , and got a band of souldiers to defend himselfe , yet hee was surprised by the earles sonnes , who tormenting him as became a traitor to bee tormented , at last rent his body into foure quarters , and so his murder and treason was condignely punished . above all , the execution of gods vengeance is most notably manifested in the punishment and detection of one parthenius an homicide , treasurer to theodobert king of france ; who having traiterously slaine an especiall friend of his called ausanius , with his wife ●apianilla , when no man suspected or accused him thereof , he detected and accused himselfe after this strange manner : as hee slept in his bed , suddenly hee roared out most pittifully , crying for helpe , or else hee perished : and being demanded what he ailed , he halfe asleepe answered , that his friend ausanius and his wife , whome hee had slaine long agoe , summoned him to judgement before god : upon which confession hee was apprehended , and after due examination stoned to death . thus though all witnesses faile , yet a murderers own conscience will betray him . pepin and martellus his sonne , kings of france , enjoying prosperity and ease , fell into divers monstrous sinnes : as to forsake their wives and follow whores : which filthynesse when the bishop of tung●ia reproved , dodo the harlors brother murdered him for his labor : but hee was presently taken with the vengeance of god , even a lousie and most filthie disease , with the griefe and stinke whereof being moved , hee threw himselfe into the river of mosa , and there was drowned . how manifest and evident was the vengeance of god upon the murderers of theodorick bishop of treverse ● conrade the author of it dyed suddenly : the souldier that helped to throw him downe from the rocke , was choaked as he was at supper two other servants that layd to their hands to this murder , slew themselves most desperatly . about the yeare of our lord . ge●lian the wife of gosbere prince of wurtiburg , being reproved by kilianus for incest ( for shee married her husbands brother ) wrought such meanes , that both hee and his brethren were deprived of their lives : but the lord gave her up to satan in vengeance , so that shee was presently possessed with him , and so continued till her dying day . a certaine woman of millaine in italie hung a young boy , and after devoured him instead of meat , when as she wanted none other victuals ▪ and when she was examined about the crime , she confessed that a spirit perswaded her to doe it , telling her , that after it she should attaine unto whatsoever she desired : for which murder shee was to r●●●nted to death by a lingring and grievous punishment . this arlunus reporteth to have happened in his time . and surely how soever openly the divell sheweth not himselfe , yet he is the mover and perswader of all murders , and commonly the doctor . for hee delighteth in mens blouds and their destruction , as in nothing more . a gentleman of chaleur in fossignie , being in the duke of savoyes army , in september the yeare of our lord , and grieving to behold the cruelties which were exercised upon the poore inhabitants of that countrey , resolved to depart from the said army : now because there was no safer nor neerer waie for him , than to crosse the lake to bonne , he entreated one of his acquaintance , named iohn villaine , to procure him meanes of safe passage over the lake : who for that purpose procured two watermen to transport him , with his horse , apparell , and other things : being upon the lake , the watermen , whereof the chiefest was called martin bourrie , fell upon him and cut his throat : iohn villaine understanding hereof complained to the magistrates ; but they being forestalled with a present from the murderer , of the gentlemans horse , which was of great value , made no inquisition into the matter , but said , that hee was an enemy which was dispatched : and so the murderers were justified ; but god would not leave it so unpunished : for about the fifteenth of iuly , this bourrie going with divers others to shoot for a wager , as hee was charging the harquebuse which hee had robbed the gentleman of when hee murdered him , it suddenly discharged of it selfe , and shot the murderer through the heart , so that hee fell downe starke dead , and never stirred nor spake word . in the first troubles of france , a gentleman of the troups which besieged moulins in bourbonnois , was taken with sickenesse , in such sort that hee could not follow his company when they dislodged ; and lying at a bakers house which professed much friendship and kindnesse to him , hee put such confidence in him , that hee shewed him all the money that he had : but so farre was this wretch from either conscience or common honestie , that assoone as it was night hee most wickedly murdered him . now marke how god revenged it : it happened not long after , that the murderer being in sentinell , one of his owne fellowes unawares shot him through the arme with a harquebuse , whereof he languished the space of three moneths , and then died starke mad . the town of bourges being yeelded by monsieur d'yvoy , during the first troubles in france , the inhabitants were inhibited from talking together , either within or without the towne , or from being above two together at a time : under colour of which decree many were most cruelly murdered : and a principall actor herein was one garget captaine of the bourbonne quarter , who made a common practise of killing innocent men , under that pretence . but shortly after , the lord that heareth the crie of innocent bloud met with him for hee was stricken with a burning fever , and ranne up and downe blaspheming the name of god , calling upon the divell , and crying out if any would goe along with him to hell , hee would pay his charges ; and so died in desperate and franticke manner . peter martin , one of the queries of the king of france his stable , and post-master at a place called lynge , in the way towards poyctou , upon a sleight accusation , without all just forme of lawfull processe , was condemned by a lord to bee drowned : the lord commanded one of his faulkners to execute this sentence upon him , upon paine to bee drowned himselfe : whereupon he performed his masters command : but god deferred not the revenge thereof long ; for within three daies after , this faulkner and a lackey falling out about the dead mans apparell , went into the field and slew one another . thus he that was but the instrument of that murder was justly punished : how much more is it likely that the author escaped not scot free , except the lord gave him a heart truely to repent ? it hath beene observed in the history of france , since the yeare of our lord , that of a thousand murders which remained unpunished in regard of men , not tenne of them escaped the hands of god , but came to most wretched ends . in the yeare of our lord iohn diazius , a spaniard by birth , living a student and professor in paris , came first to geneva , and then to strasbrough , and there by the grace of gods spirit saw his sorbonicall errors , and renounced them , betaking himselfe to the profession of the purer religion , and the company and acquaintance of godly men : amongst whom was bucer that excellent man , who sent him also to nurnburge , to oversee the printing of a booke which he was to publish . whilest diazius lived at this nurnburge ( a city scituat upon the river dimow ) his brother , a lawyer , and judge laterall to the inquisition , by name alphonsus , came thither , and by all meanes possible endevoured to dissuade him from his religion , and to reduce him againe to popery . but the good man persisted in the truth notwithstanding all his perswasions and threats : wherefore the subtill fox took another course , and faining himselfe to be converted also to his religion , exhorted him to goe with him into italy , where he might do much good ; or at the least to angust : but by the counsell of bucer and his friends he was kept back , otherwise willing to follow his brother . wherefore alphonsus departed , and exhorted him to constancy and perseverance , giving him also fourteene crowns to defray his charges . now the wolfe had not been three dayes absent , when he hired a rakehell and common butcher , and with him flew again to nurnburge in post hast : and comming to his brothers lodging , delivered him a letter , which whilest he read , the villain his confederat cleft his head in pieces with an axe , leaving him dead upon the floore , and so fled with all expedition . howbeit they were apprehended , yet quit by the popes justice ( so holy and sacred are the fruits of his holinesse ) though not by the justice of god , for within a while after hee hung himselfe upon his mules necke at trent . duke abrogastes slew valentinian the emperour of the west , and advanced eugenius to the crowne of the empire : but a while after , the same sword which had slain his lord and master was by his owne hands turned into his owne bowels . mempricius the sonne of madan , the fourth king of england , then called britaine after brute , had a brother called manlius , betwixt whom was great strife for the soveraigne dominion : but to rid himselfe of all his trouble at once , he slew his brother manlius by treason , and after continued his raigne in tyranny and all unlawfull lusts , the space of twenty yeeres : but although vengeance all this while winked , yet it slept not , for at the end of this space , as he was hunting , he was devoured of wilde beasts . in the yeare of our lord god one sigebert was authorised king of the saxons in britaine , a cruell and tyrannous prince towards his subjects . and one that changed the ancient lawes and customes of his realme after his owne pleasure : and because a certaine nobleman somewhat sharpely advertised him of his evill conditions , hee maliciously caused him to bee put to death . but see how the lord revenged this murder , hee caused his nobles to deprive him of his kingly authority , and at last as a desolate and forlorne person , wandring alone in a wood , to be slaine of a swineheard , whose master he ( being king ) had wrongfully put to death . about the yeare of our lord ethelbert king of the east angles , a learned and right godly prince , came to the court of offa the king of mercia , perswaded by the counsell of his nobles , to sue for the marriage of his daughter , well accompanied like a prince with a great traine of men about him : whereupon offa's queene conceiving a false suspition of that which was never minded , that ethelbert under the pretence of this marriage , was come to worke some violence against her husband , and the kingdome of mercia , so perswaded with king offa and certaine of his councell that night , that the next day following offa caused him to be trained into his palace alone from his company , by one called guymbertus , who tooke him and bound him , and after strooke off his head , which forthwith he presented to the king and queene . thus was the innocent king wrongfully murdered , but not without a just revenge on gods hand : for the aforesaid queene , worker of this villany , lived not three moneths after , and in her death was so tormented , that she bit and rent her tongue in pieces with her teeth , which was the instrument to set abroach that murtherous practise . offa himselfe understanding at length the innocency of the king , and the hainous cruelty of his fact , gave the tenth part of his goods to the church , bestowed upon the church of hereford , in remembrance of this ethelbert , great lands , builded the abbey of s. albons , with certaine other monasteries beside , and afterward went to rome for his penance , where hee gave to the church of s. peter , a peny through every house in his dominion , which was commonly called romeshot , or peterpence , and there at length was transformed from a king to a monke . thus god punished not only him and his wife , but the whole land , for this vile murder . one principall cause of the conquest of this land by the normans , was a vile and horrible murder committed by one goodwin , an earle in england , upon certaine mormans that came overwith alfred and edward , to visit their mother emma , that had beene married to king canutus . this matter thus fell out : when these two came from normandy to england , to visit their mother , as i have said , earle goodwin having a daughter called godith , whom hee thought to marry to edward , and advance him to the kingdome , to bring his purpose to passe used this practise , that is , to perswade king hardeknout and the lords , not to suffer those normans to bee within the realme , for jeopardy , but rather to punish them for example : by which meanes hee got authority to order the matter himselfe : wherefore hee met them on guild downe , and there wretchedly murdered , or rather martyred the most part of the normans , killing nine , and leaving the tenth alive throughout the whole company ; and then tything againe the said tyth , he slew every tenth knight , and that by cruell torment , as winding their guts out of their body , after a most savage manner : among the rest he put out the eyes of the elder of the two brethren , alfred , and sent him to an abbey at elie ; where being fed with bread and water , hee ere long ended his life . now albeit hee obtained his purpose hereby ; and married his daughter to edward , who was after king , called edward the confessor , yet did not gods justice sleepe to punish this horrible murder : for he himselfe died not long after suddenly , having forsworne himselfe , and the normanes with william their duke ere long came into this iland , to revenge this murder , as also to claime a right of inheritance bequeathed unto him by edward his nephew : and how hee succeeded , and what misery he brought this whole nation unto , who knoweth not . but heere is the justice of god : as the normans comming with a naturall english prince , were most cruelly and barbarously murdered of englishmen ; so afterwards the englishmen were slaine and conquered , by the normans comming with a forreine king , being none of their naturall countrey . in the yeare of our lord sixe hundred threescore and eighteene , childerich king of france caused a nobleman of his realme , called bolyde , to bee bound to a stake , and there beaten to death , without the pretence of any just crime or accusation against him : for which cruelty his lords and commons , being grievously offended , conspired together , and slew him and his wife as they were hunting . in the raigne of edward the second and edward the third , sir roger mortimer committed many villanous outrages , in shedding much humane bloud : but he was also justly recompenced in the end ; first he murdered king edward the second , lying in barkeley castle , to the end he might , as it was supposed , enjoy isabel his wife , with whom he had very suspitious familiarity . secondly , he caused edward the third to conclude a dishonorable peace with the scots , by restoring them all their ancient writings , charters , and patents , whereby the kings of scotland had bound themselves to be feudaries to the kings of england . thirdly , he accused edmund earle of kent , uncle to king edward , of treason , and caused him unjustly to bee put to death . and lastly he conspi redagainst the king to worke his destruction ; for which and divers other things that were laid to his charge he was worthily and justly beheaded . in the reigne of henry the sixt , humfrey the good duke of gloucester , and faithfull protectour of the king , by the meanes of certaine malicious persons , to wit , the queene , the cardinall of winchester , and especially the marquesse of suffolke , ( as it was supposed ) was arrested , cast into hold , and strangled to death in the abbey of bure : for which cause the lords hand of judgement was upon them all : for the marquesse was not onely banished the land for the space of five yeares , but also banished out of his life for ever ; for as hee sailed towards france , hee was met withall by a ship of warre , and there presently beheaded , and the dead corps cast up at dover ; that england wherein he had committed the crime , might be a witnesse of his punishment . the queene , that thought by this meanes to preserve her husband in honour , and her selfe in estate , thereby both lost her husband and her state : her husband lost his realme ; and the realme lost anjou , normandy , with all other places beyond the sea , calice onely excepted . as for the cardinall , who was the principall artificer of all this mischiefe , he lived not long after ; and being on his death bed , murmured and grudged against god , asking wherefore hee should die , having so much wealth and riches ? and saying , that if the whole realme would save his life , he was able either by policy to get it , or by riches to buy it : but death would not be bribed ; for all his aboundant treasure he died miserably , more like a heathen than a christian , without any shew of repentence . and thus was the good dukes death revenged upon the princiall procurers thereof . as the murder of a gentleman in kent , called master arden of feversham , was most execrable , so the wonderfull discovery thereof was exceeding rare . this arden being somewhat aged , had to wife a young woman , no lesse faire than dishonest , who being in love with one mosbie more than her husband , did not onely abuse his bed , but also conspired his death with this her companion : for together they hired a notorious ruffin , one blacke will , to strangle him to death with a towell as he was playing a game at tables : which though secretly done , yet by her owne guilty conscience , and some tokens of bloud which appeared in his house , was soone discovered and confessed . wherefore she her selfe was burnt at canterbury : michael , master ardens man , was hanged in chaines at feversham : mosbie and his sister were hanged in smithfield : greene another partner in this bloudy action was hanged in chaines in the high way against feversham : and blacke will the ruffian , after his first escape , was apprehended and burnt on a seaffold at flushing in zeeland . and thus all the murderers had their deserved dues in this life , and what they endured in the life to come ( except they obtained mercy by true repentance ) is easie to judge . cha. xi . of the admirable discovery of murders . as the lord hath shewed himselfe a most just judge , in punishing most severely this horrible sinne of shedding mans bloud , so hath he alwaies declared his detestation thereof , and his will to have it punished by those who are in his stead upon the earth , and have the sword of vengeance committed unto them : by his miraculous and superhaturall detecting of such murderers from time to time , who have carried their villanies so closely , as the eye of man could not espy them : plainely shewing thereby , that the bloud of the slaine crieth to the lord for vengeance from the earth , as abels did upon cain ▪ and that god will have that law stand true and firme , which he made almost before all other lawes : he that sheddeth mans bloud , by man shall his bloud be shed . if i should commit to writing all the examples of this kinde , which either are recorded in authors , or which dayly experience doth offer unto us , it would require rather a full booke than a short chapter for that subject : and therefore i will be content with some few , and those for truth most credible , and yet for strangenesse most incredible . and to begin with our owne countrey : about the yeare of our lord , a certaine nobleman of the danes , of the kings stock , called lothebrocus , father to inguar and hubba , entring upon a certaine time with his hawke into a cockboat alone , by chance through tempest was driven with his hawke to the coast of northfolke in england , named rodham : where being found , and detained , he was presented to king edmund , that raigned over the east-angles in northfolke and suffolke at that time . the king ( as hee was a just and good man ) understanding his parentage , and seeing his cause , entertained him in his court accordingly ; and every day more and more perceiving his activity , and great dexterity in hunting and hawking , bare speciall favour unto him : insomuch that the kings faulconer bearing privy malice against him , for this cause , secretly as they were hunting together in a wood , did murther him , and threw him in a bush . lothebroke being thus murthered , and shortly missed in the kings house , no tydings could be heard of him , untill it pleased god to reveale the murther by his dog : which continuing in the wood with the corps of his master , at sundry times came to the court , and fauned on the king : so that the king suspecting some such matter , at length followed the trace of the hound , and was brought to the place where lothebroke lay . whereupon inquisition being made , at length by some circumstances of words , and other suspitions , it was knowne that he was murdered by berik● the kings faulconer : who for his punishment he was set into the same boat of lothebroke alone , and so committed to the mercy of the sea : but the sea more mercifull to him than he was to lothebroke , carried him directly to the coast of denmarke , from whence lothebroke came ; as it were there to be punished for his murder . here the boat of lothebroke being well knowne , hands were lay upon him , and by torments he was enquired into : but hee to save himselfe , uttered an untruth of king edmund ; saying , that the king had put him to death in northfolke . whereupon revenge was devised , and to that end an army of men prepared and sent over : which was the first occasion of the danes arrivall in this land . thus was this murther wonderfully discovered by meanes of a dog . plutarch in his book desolertia a●imalium , reporteth the like story of a souldier of king pyrrhus , who being slain , his dog discovered the murderers : for when as the dog could by no meanes be brought from the dead body , but fauning upon the king , as it were desiring helpe at his hand ; the king commanded all his army to passe by in good order by two and two , till at length the murtherers came ; and then the dog flew upon them so fiercely , as if he would have torne them in pieces ; and turning to the king , ranne againe upon the murderers . whereupon being apprehended and examined , they soone confessed the fact , and received condigne punishment for their desert . plutarch ascribeth this to the secret of natures instinct : but we must rather attribute both this and all such like , to the mighty finger of god. who to terrifie men from shedding humane bloud , doth stirre up the dumbe creatures to be revealers of their bloudy sinne . the like story the same author reporteth of the murder of the poet hesiod , who being slaine by the sonnes of ganyctor , the murder , though secret , and the murderers , though unknowne to all the world save to god and their owne conscience , were discovered and brought to punishment by the means of a dog which belonged to him that was murdered . the like also we reade of two french merchants , which travailing together through a certaine wood , one of them rose against the other for the desire of his mony , and so slew him , and buried him ▪ but the dog of the murdered merchant would not depart from the place , but filled the woods with howlings and cryes . the murderer went forward on his journey , and the inhabitants neere the said wood , found out the murdered corps , and also the dog , whom they tooke up and nourished till the faire was done , and the merchants returned ; at which time they watched the highwayes , having the dog with them : who seeing the murtherer , instantly made force at him without all provocation , as a man would doe at his mortall enemy : which thing caused the people to apprehend him ; who being examined , confessed the fact , and received condigne punishment for so foule a deed . the same author reporteth yet a more memorable and strange story of another murder discovered also by the meanes of a dogge , which i may not omit . there was ( saith hee ) a certaine maid neere paris , who was beloved of two young men ; the one of whom as he was going to visite his love , happened to be murdered by the way , and buried : now his dog which he had with him would not depart from the grave of his master : at the last the young man being missed by his father and brethren , was diligently sought for ; but not finding him , at last they found his dog lying upon his grave , that howled pittifully as soone as he saw his masters brother : the grave was opened , and the wounded corps found , which was brought away , and committed to other buriall , untill the murderer should be descryed : afterward , in processe of time , the dogge in the presence of the dead mans brethren espied the murderer , and presently assaulted him with great fiercenesse : whereupon he was appreliended , and examined , and when by no meanes nor policy he would confesse , the magistrate adjudged , that the young man and the dogge should combate together : the dogge was covered with a dry sod skinne in stead of armour , and the murderer with a speare , and on his body a thinne linnen cloth ; and so they both came forth to fight : but behold the hand of vengeance : the man offering at the dogge with his speare , the dogge leaped presently at his face , and caught him fast by the throat , and overthrew him : whereat the wretch amased , cryed out to the beholders , take pity on me , and pull off the dogge from my throat , and i will confesse all ▪ the which being done , he declared the cause and manner of the whole murder , and for the same was deservedly put to death . all these murders were discovered by dogges , the lord using them as instruments to reveale his justice and vengeance upon this bloudy sinne , but these following by other meanes : the murder of the poet ibycus was detected by cranes ; as you may see in the chapter of this booke more at large set forth . luther recites such another story as that of ibycus , of a certain almaigne , who in travelling fell among theeves , which being about to cut his throat , the poore man espied a flight of crows , and said , o crows i take you for witnesses and revengers of my death . about two or three daies after , these murdering theeves drinking in an inne , a company of crows came and lighted on the top of the house : whereupon the theeves began to laugh and say one to another , looke yonder are they which must revenge his death , whom we dispatched the other day . the tapster over-hearing them , told it to the magistrat ; who presently caused them to be apprehended , and upon their disagreeing in speeches and contrary answers , urged them so far , that they confessed the truth , and received their deserved punishment . there was one bessus ( as plutarch reporteth ) who having killed his father , was brought both to knowledge and punishment by the meanes of swallowes : for his guilty conscience persuaded him , that the swallowes in their chattering language did say to one another , that bessus had killed his father : whereupon not able to conceale his owne guiltinesse , hee bewrayed his horrible fact : and was worthily and deservedly for the same put to death . but of all the examples that either reading or experience can afford , none in my opinion is either more admirable , or a more clearer testimony of gods providence & justice , than that which hapned about a lucquois merchant , who comming out of england to roan in france , and from thence making towards paris , was in the way , on a mountain neer to argentueil , murdered by a frenchman his servant , and his body throwne amongst the vines . now as this fact was a doing , a blind man ran by , being led by his dog ; who hearing one groane , asked who it was ? whereunto the murderer answered , that it was a sicke man going to ease himselfe . the blind man thus deluded , went his way , and the servant with his masters money , and with papers of his takes up at paris a good summe of money , and sets up a shop at roane . now this merchant being expected at luca a whole yeare together , whither he had sent word he would shortly repaire ; when he came not , a messenger was dispatched to seeke him out ; and after much enquiry at london and roan , and elsewhere , he learnt at last in an inne , that a lucquois merchant about sixe moneths before had lodged there , and was gone to paris : where also not hearing any tydings of him , he suspected that he was murthered , & made his complaint to the court of parliament at roan : which imbracing this businesse ( being directed by gods providence ) made enquiry up and downe the towne , whether there were any that within seven or eight moneths had set up a new shop ; and finding one , caused him to be arrested for a supposed and a pretended debt : but in the end examined him upon this murther , and laid it to his charge : herewith the prisoner , solicited partly bythe remorse of his conscience , & partly by hope of freeing himselfe by a bribe , confessed the fact in private to the justice but as soone as he perceived that he went about to call in witnesses to his confession , hee denyed it againe : in briefe , the new merchant is committed to prison , and he sueth the justice for forgerie and false imprisonment : the justice can by no meanes cleare himselfe , but onely by the assurance that all men had of his honesty . the matter hangs thus in suspence , till at length the dead carkasse of the lucquois was ●eard of , and the blind man also came to light who heard the noyse of the murther : to make short , this blind man was brought to confront the prisoner ; and twenty men were caused to speake one after another , and still the blinde man was demaunded , whether hee knew their voices , and said , that that was the man that answered him on the mountaine . this course being ofttimes re-iterated , the blind man hit alwayes on the right , and never missed . whereupon the court condemned him to death , and before he dyed he confessed the fact , to the great glory of gods justice , and the great amazement and strange astonishment of all men . at paris , in the yeare of our lord , a certaine young woman was brained by a man with a hammer , neere unto saint opportunes church , as she was going to midnight masse , and all her rings and jewels taken from her : this hammer was stolne from a poore smith there by the same evening ; who therefore being suspected of the murder , was cruelly handled , and put to extraordinary torture , by reason of the vehement presumptions made against him ; in such sort , that hee was quite lamed and deprived of the meanes to get his living ; whereby being reduced into extreame poverty , he ended his life in great misery . all this while the murderer remained unknowne almost for the space of twenty yeares , and the memory of the murder seemed to be buried with the poore woman in her grave : now marke the justice of god , who hath promised , that nothing shall be so hid but shall be brought to light . it hapned , that one iohn flaming , sergeant of the subsidies at paris , being upon occasion of businesse at s. leups , a village by montmorency , chanced among other talke at supper to say , how he had left his wife at home sicke , and no body with her but a little boy : there was an old man then present , named monstier , and a sonne in law of his , who immediatly upon this speech went away that night , with each of them a basket of cherries and a greene goose , and came about ten of the clock the next morning to flamings house , where they intended to murder both the woman and the boy , and to possesse themselves of all the goods that they could conveniently carrie away : but the lord prevented them of their purpose : for being let in at the dores by the boy , pretending that they came from the husband with th●se remembrances to his wife , they presently slew the boy , thinking also to surprise the woman ; but she hearing the cry of the boy , lockt fast her chamber dore , and cried for helpe out at her window , whereupon the neighbors running to the house tooke these two villaines , one hidden in the funnell of the chimney ; and the other in a well in the cellar , with nothing but his nose above water . now these two wretches being thus apprehended , arraigned , and condemned , being on the seaffold at the place of execution , the old man desired to speake with the smithes widow , whose husband was suspected for the first murder : of whom when she came , hee asked forgivenesse ; saying , that it was he which had killed the young woman by s. opportunes church . thus the lord discovered both the innocency of the smith , and the guiltinesse of this vile murderer , and that twenty yeeres after the fact was committed . not long since the like discovery of a murderer was made here in england in leicestershire , not farre from lutterworth , almost twenty yeeres after the fact committed , the murder was committed by a miller upon one in his mill , whom he buried in the ground hard by : this miller removed unto another countrey , and there dwelt a long space , untill at last guided by gods almighty providence , to the manifestation of his justice , he returned unto that place to visit some of his friends . now in the meane time whilest he was there , the miller that now possessed the former mill , had occasion to dig deepe into the ground , where he found the carkasse of a dead man , presently it was suspected that some had beene murdered , and was there buried : whereupon the lord put it into their hearts to remember , how about twenty yeares before a certaine neighbour of theirs was suddenly missed , and could never be heard of , insomuch that all supposed him to have beene dead in some strange countrey : this carkasse they suspected to be his , and bethinking themselves who was then miller of that mill , behold he was there ready in the towne , not having been there for many yeares before . this man was suspected , nd thereupon examined , and without much adoe confessed the fact , and received deserved punishment . who seeth not here manifest traces and footsteps of gods providence ? first in reducing the murderer to that place at that time : secondly , in stirring up the miller to digge at the same time also : thirdly , in putting into the hearts of the people the missing of such a man , whose memory was almost forgotten : and lastly , in causing the murderer to confesse his deed , when as no proofe nor witnesse could be brought against him : but here is the justice of god against all such , vengeance will not suffer the murderer to live . henry ranzovius , lieutenant for the king of denmarke in the duchie of holsace , makes relation in a letter of his , of an ordinary meanes of finding out murderers , practised in the kingdome of denmark by king christiernus the second , and permitted over all his kingdome ; the occasion whereof ( he saith ) was this : certaine gentlemen being on an evening together in a stove , fell out among themselves , and from words grew to blowes ( the candles being put out ) insomuch that one of them was stabbed with a punyard . now the deed doer was unknowne by reason of the number ; although the gentleman accused a pursevant of the kings for it , who was one of them in the stove . the king to finde out the homicide , caused them all to come together in the stove , and standing round about the dead corps , becommanded that they should one after another lay their right hand on the slain gentlemans naked breasts , swearing they had not killed him : the gentlemen did so , and no signe appeared to witnesse against them ; the pursevant onely remained , who condemned before in his owne conscience , went first of all and kissed the dead mans feet , but as soone as he layed his hand on his breast , the blood gushed forth in abundance , both out of his wound and nosthrils , so that urged by this evident accusation , he confessed the murder , and by the kings owne sentence was incontinently beheaded : whereupon ( as i said before ) arose that practise which is now ordinary in many places of finding out unknowne murders ; which by the admirable power of god are for the most part revealed , either by the bleeding of the corpes , or the opening of the eye , or some other extraordinary signe , as daily experience doth teach . the same authour reporteth another example farre more strange , in the same letter written to david chytreus , which happened at itzehow in denmarke . a traveller was murdered by the high-way side , and because the murderer could not be found out , the magistrates of itzehow caused the body to be taken up , and one of the hands to be cut off , which was carried into the prison of the towne , and hung up by a string in one of the chambers : about ten yeares after , the murderer comming upon some occasion in to the prison , the hand which had been a long time dry began to drop blood on the table that stood underneath it : which the gaoler beholding , stayed the fellow , and advertised the magistrates of it ; who examining him , the murderer giving glory to god , confessed his fact , and submitted himselfe to the rigour of the law , which was inflicted on him , as he very well deserved . at winsheime in germany , a certaine theefe after many robberies and murders committed by him upon travellers and women with childe , went to the shambles before easter , and bought three calves heads , which when hee put into a wallet , they seemed to the standers by to be mens heads : whereupon being attached and searched by the officers , and he examined how hee came by them , answered and proved by witnesses , that hee bought calves heads , and how they were transformed ●hee knew not : whereupon the senate amazed , not supposing this miracle to arise of naught , cast the party into prison , and tortured him to make him confesse what villany he had committed ; who confessed indeed at last his horrible murders , and was worthily punished for the same , and then the heads recovered their old shapes . when i read this story , i was halfe afraid to set it downe , least i should seeme to insert fables into this serious treatise of gods judgements : but seeing the lord doth often worke miraculously for the disclosing of this foule sinne , i thought that it would not seeme altogether incredible . another murderer at tubing betrayed his murder by his owne sighes , which were so deepe and incessant , in griefe not of his fact , but of his small booty , that being but asked the question , he confessed the crime , and underwent worthy punishment . another murtherer in spain was discovered by the trembling of his heart ; for when many were suspected of the murder , and all renounced it , the judge caused all their breasts to be opened , and him in whom he saw most trembling of brest , he condemned , who also could not deny the fact , but presently confessed the same . at isenacum a certaine yong man being in love with a maid , and not having wherewith to maintain her , used this unlawfull meanes to accomplish his desire ; upon a night he slew his host , and throwing his body into a cellar , tooke away all his money , and then hasted away ; but the terrour of his owne conscience and the judgement of god so besotted him , that hee could not stirre a foot untill he was apprchended . at the same time martin luther , and philip melancthon abode at isenacum , and were eye-witnesses of this miraculous judgement , who also so dealt with this murderer , that in most humble and penitent confession of his sinnes , and comfort of soule , he ended his life . by all these examples wee see , how hard it is for a murderer to escape without his reward : when the justice of man is either too blinde , that it cannot search out the truth , or too blunt , that it doth not strike with severity the man appointed unto death , then the justice of god riseth up , and with his owne arme he discovereth and punisheth the murderer ; yea , rather than he shall goe unpunished , sencelesse creatures and his owne heart and tongue rise to give sentence against him . i doubt not but daily experience in all places affordeth many more examples to this purpose , and especially the experience of our judges in criminall causes , who have continuall occasion of understanding such matters in their circuits : but these shall suffice for our present purpose . chap. xii . of such as have murdered themselves . when the law saith , thou shalt not kill , it not onely condemneth the killing of others , but much more of our selves : for charity springeth from a mans selfe ; & therfore if they be guilty of murder that spill the bloud of others , much more guilty are they before god that shed their owne bloud : and if nature bindeth us to preserve the life of all men as much as lyeth in our power , then much more are we bound to preserve our owne lives , so long as god shall give us leave . we are here set in this life as souldiers in a station , without the licence of our captaine we must not depart : our soule is maried to the body by the appointment of god , none must presume to put a sunder those whom god hath coupled : and our life is committed to us as a thing in trust , we must not redeliver it , nor part with it , untill he require it againe at our hands that gave it into , our hands . saint augustine in his first booke de civitate dei , doth most strongly evince and prove , that for no cause voluntary death is to be undertaken : neither to avoid temporall troubles , least we fall into eternall ; nor for feare to be polluted with the sinnes of others , lest by avoiding other mens sinnes , we encrease our owne ; nor yet for our owne sinnes that are past , for the which we have more need of life that we might repent of them : nor lastly : for the hope of a better life , because they which are guilty of their owne death , a better life is not prepared for them . these be the words of augustine : wherein he alledgeth foure causes , by which men are mooved to this unnaturall act ; and concludeth , that for none of them , nor for any other cause what soever , a man ought to lay violent and bloudy hands upon himselfe ; yea , concludeth peremptorily , that a better life after death doth not receive such , to wit , that wilfully and desperately murder themselves , and die without repentance , as commonly they doe . but here it is to be observed , that many which seeme to make away themselves , are murdered and made away by the divell , and not by themselves : for otherwise it were not possible that then should perish so strangely as they doe : as when some have beene hanged with their knees almost touching the ground ; others upon a weake twigge , not strong enough to beare the weight of the tenth part of their body : others beene drowned in a puddle of water : which plainely sheweth , that the divell , either as the principall actor , or at least as a helper , was the procurer of their murders , and not alwayes themselves : and therefore i must needs say with luther , that both charity and conscience inhibites resolutely to judge all such to be damned that seeme to have made havocke of their owne lives ; for the mercy of god is incomprehensible , and why may he not save the soules of them , whose bodies he gave leave to the divell to torment , yea to destroy ? besides , we read of many holy women , who in the time of persecution cast themselves into the deep stream to preserve their chastity from the violence of the wicked persecutours ; and yet were reputed in the church for holy martyrs . saint augustines judgement is worthy to be learned and imitated of all concerning this matter , who thus defineth the case : of these ( saith he ) i dare avouch nothing rashly : it may be the church of god was perswaded by divine authority to receive them into the number of martyrs ; or it may be they did this act , not being deceived , after the manner of men , but being commanded of god , not erring , but obeying ; as also we are to judge of sampson : now when god biddeth , and without all doubt makes knowne his will , who can call this obedience a crime ? who can accuse a duety of piety ? but a little after he giveth a caveat , ne divina iussio ullo nutet incerto ; that is , that we be sure god bids ; for often times the divell translates himself into an angell of light , and wil feine a message from god , which proceedeth from his owne malice . all this is to be conceived only touching that extraordinary case of those holy women that drowned themselves , and yet were held for martyrs in the church of god : as for others that shall wilfully and wofully shed their owne blouds , and rob themselves of that precious jewell of life which god hath given them to keep , no doubt but as they commit a horrible and hainous crime , so they incurre a horrible and fearefull judgement : yea , the very act it selfe is both a crime and a judgment ; a crime deserving a further judgment , even eternall damnation in hell fire ; and a judgement and punishment of some notable sinnes comm●●ed by them before , and of an ungodly and wicked life unrepented of . the drift therfore & purpose of these examples following is this , to shew how the lord punisheth oftentimes in men an ungodly life with voluntary and wilfull murder of themselves , and this wilfull murder of themsel●es with eternall damnation after this life ended , as a just recompence of their deserts ; and all to teach us repentance , the onely means to prevent both these . the first we reade of in holy scripture that cruelly murdered himselfe with his owne hands , was king saul ; who , as it is recorded of him , was a most wicked man and a tyran : for being chosen from among all the people of israel to be king by the lords owne appointment , and advanced as it were from the plough to the scepter , he like a most ungratefull wretch kicked against his advancer , and rebelled against his god that had done so great things for him : yea , hee not onely contemned his lawes , and cast his commandements behind his backe but also proved a most cruell tyran , and shed much innocent blood : amongst the rest of his cruelties , this was the chiefe ; upon the false accusation of doeg the edomite , he caused fourescore and five persons , that were priests , and wore a linnen ephod , to bee staine at one time , and nob the citie of the priests to be smote with the edge of the sword , both man and woman , childe and suckling , oxe and asse : yea , so wicked was he , that when the lord would not answer him neither by prophets , nor by dreames , nor by any other meanes , he went to take counsell of the divell , at the mouth of the witch of endor : for all which his abominable wickednesse , the lord gave him over at last to so desperate a minde , that rather than he would fall into the hands of his enemies , he fell upon his owne sword , and murdered himselfe . zimri also , the king of israel , is set forth by the holy ghost to be a wicked man , and a traitor : for he conspited against his master ela , the sonne of baasha king of israel , and flew him as he was drinking in tirza , and proclaimed himselfe king in his roome : but the army hearing thereof , made omri , the captaine of the hoste , king : who comming to besiege tirza , wherein zimri was , zimri seeing that the citie was taken , went into the palace of the kings house , and there , together with the house burnt himselfe , rather than he would fall into the hands of his enemy : now the holy ghost setteth it downe in plaine words , that the lord sent this judgement upon him for his sinnes which he had sinned , in doing that which was evill in the of the lord , and walking in the way of ieroboam , who made israel to sinne . achitophel , that great counsellor of state to king david , of whom it is said , that the counsell which he counselled was like the oracle of god , when hee saw that the counsell which hee gave was not followed , but despised , hee sadled his asse , and arose and went home into his owne citie , and put his houshold in order , and hanged himselfe : and that this was gods just vengeance upon him for his former wickednesse , it may appeare both by his conspiracie with absalom against his liege lord king david , and also that wicked counsel which hee gave unto him , of going in unto his fathers concubines in the sight of the people . in the second booke of the machabees is recorded a notable story of one raz is an elder of jerusalem , who is there set forth to bee a man of very good report , constant in religion , a father of the jewes , and a lover of the citie : yet notwithstanding , this man rather than hee would fall into the hands of nicanor his enemy , murdered himselfe after a most fearefull and savage manner , for first hee fell upon his sword , and when as for haste that stroke dispatched him not , hee ran boldly or rather furiously to the wall , and cast himselfe downe headlong ; after which yet breathing , hee got up on a steepe rocke , and rending out his bowels with his owne hands , threw them amongst the people , calling upon the lord of life , that hee would restore them againe unto him . the author of that booke commendeth this fact for a valiant and noble deed ; but surely wee are taught out of the booke of god by gods spirit , that it was a most bloudy , barbarous , and irreligious act : for rather should a man endure all the reproaches and torments of an enemy , than embrue his owne hands in his owne bloud ; and therefore if he were not extraordinarily stirred up hereunto by the spirit of god , this must needs bee a just punishment of some former sinne wherein hee lay without repentance , and a forerunner of an eternall punishment after this life . let us joyne iudas and pilate together , the one being the betrayer of his lord and master jesus christ our saviour , the other the condemner of him , and that against his conscience : as they both agreed in one malicious practise against the life of christ , so they disagreed not in offering violence to their owne lives : for iudas hanged himselfe , and his bowels gushed out , and pilat being banished to vienna , and oppressed with the torment of conscience and feare of punishment for his misdeeds , to prevent all killed himselfe , and so became a notable spectacle of gods justice , and christs innocencie . the jewes , as they are recorded in scripture to bee a stiffe-necked and stubborne nation , above all the nations under the sunne , so none were ever more hardy and daring in this bloudy practise of selfe-murther than they were ; which may bee thought a portion of gods just judgement upon them for their sinnes : three examples of greatest note i will propound , which i thinke can hardly bee matched . when the city of jerusalem was taken by herod and sosius , there was a certaine jew that had hidden himselfe in a denne with his wife and seven children ; to whom herod offered both life and liberty , if hee would come forth : but the stiffe-hearted wretch had rather die than bee captive to the romanes : therefore refusing herods offer , hee first threw downe his children headlong from a high rocke , and burst their neckes , next hee sent his wife after them , and lastly tumbled himselfe upon their carkasses to make up the tragedie : a horrible and lamentable spectacle of a proud and desperate minde . the second example is nothing inferior to the former . after the siege and sacking of jotapata by the romanes , forty jewes ( among whom was iosephus the writer of this story ) having hid themselves in a cave , by mutuall consent killed one another , rather than they would fall into the hands of the romanes ▪ iosephus onely , with one other , by his persuasion , by great art and industry , after the other were slain , proceeded not in that bloudy enterprise , but yeelded themselves to the mercy of the enemies , and so escaped with their lives . this fearefull obstinacy may well be imputed to the justice of god upon them , as for their other sinnes , so especially for crucifying the lord of life , whose bloud they imprecated might fall on them and on their children . the third example surpasseth both the former both in cruelty and obstinacy : eleazer the jew after the taking of jerusalem fled into the tower of messada with nine hundred followers ; being besieged there by sabinus flavius , a roman captaine , when he saw that the walls were almost beaten downe , and that there was no hope of escaping , he persuaded his companions by a pithy and vehement oration , and drew them to this resolution , that tenne should be chosen by lot , which should kill all the rest , together with their wives and children , and that afterward they themselves should kill each other . the former part of this tragedy being performed , the surviving tenne first set on fire the tower , that no prey might come unto the enemy ( the victuals only preserved , to the end it might be knowne , that not hunger , but desperate valour drew them to this bloudy massacre ▪ ) then according to their appoyntment , by mutuall wounds they dispatched one another : and of so great a number not one remained , besides one woman with her five children , who hearing the horriblenesse of their determination , hid her selfe in a cave in the ground , and so escaped with the life of her selfe and her children , and became a reporter of this whole story . the like story is recorded by livie touching the campagnians ; who being besieged by the romanes , and constrained to yeeld up their city unto them upon composition , vibius , a chiefe nobleman of the city , with seven and twenty other senatours , that they might not fall into their enemies hands , after they had glutted themselves with wine and good cheere , dranke all of them poyson , and so bewayling the state of their countrey and embracing each other , and taking their last farewell , died ere the enemies were received into the city . buthes , otherwise called boges by herodotus , governor of thracia , being besieged in the city eion , by cymon the athenian captaine , to the end that the enemy might receive no benefit nor great glory by his victory , first caused the city to be fired , and then by one consent they all killed themselves . so likewise did ariarathes king of capadocia , when he was besieged by perdicca . cato vticensis , rather than he would fall into the hands of iulius caesar , his enemy , after his victory over pompey , fell upon his owne sword , and slew himselfe ; having first read plato's booke of the immortality of the soule . so likewise did marcus antonius , after that he was over come by augustus . and cleopatra the aegyptian queene , when as by her allurements she could not intice augustus to her lust , as she had done anthony , but perceived that she was reserved for triumph , escaping out of prison , and placing her selfe in her sumptuous sepulchre , neere to the body of her dead paramour , set an aspe to her left arme , by the venome whereof she died as it were in a sleepe . thus the lord doth infatuate the mindes of wicked and ungodly persons , and such as have no true knowledge nor feare of the true god in their hearts , making them instruments of his vengeance , and executioners of his wrath upon themselves . hannibal the sonne of amilchar , after many victories and much bloodshed of the romans , at last being overcome , and doubting of the faith of prusia the king of bythinia , to whom he was fled for succour , poysoned himselfe with poyson which he alwayes carried in a ring to that purpose . at the destruction of carthage , when as asdrubal the chiefe captaine submitted himselfe to the mercy of scipio , his wife cursing and railing on him for his base mind , threw her children into the midst of a fire , and there ended her dayes : and asdrubal himselfe not long after followed her by a voluntary and violent death . when cinna besieged the city of rome , two brothers chanced to encounter together in single fight , one of cinna's army , the other of the contrary : and the one having slaine the other , after that the conquerour perceived that it was his brother whom hee had slaine , hee slew himselfe also , to make satisfaction for his brothers blood : and so they were both buried in one grave . norbanus a consull of rome flying from scylla , slew himselfe at rhodes , rather than he would fall into his enemies hands : and so did likewise marius the sonne , at praeneste . of the murderers of iulius caesar , almost all became also the murderer of themselves : cassius stabb'd himselfe with the same dagger wherewith he had stabb'd caesar : brutus the night before his overthrow at philippi , saw in his chamber a vision of a great fearefull man ; and he demanding who he was , and what he would , he answered , i am ( o brutus ) thy evill spirit , and to morrow thou shalt see me at philippi : to whom brutus with a bold courage answered , i will therefore see thee there . the next day brutus being conquered by augustus and anthony , at philippi , fell upon his own sword and slew himselfe . methridates that bloody and mighty king of pontus being overcome of lucullus and pompey , and set upon by his owne sonne , went about to make away himselfe by poyson : which when it tooke not effect , by reason of his daily taking of antidotes , he forced a french souldier of his to lay violent hands upon him ; and so hee became a wilfull spiller of his owne blood , that had caused the blood of so many thousands to be spilt . his two wives monica and veronica , hearing of the miserable end of the king , made likewise themselves away ; for the one hanged her selfe , but when the weight of her body broke the cord , shee committed her selfe to bochis the eunuch to bee slaine : the other received poyson , which when it wrought not so speedily as shee desired , bochis also was made an instrument to dispatch her . most famous and notorious is the story of lucretia , who being ravished by tarquinius the yonger , and impatient of that injury and disgrace , slew her selfe openly , and gave cause by her death of the change of the roman state , from the government of kings to consuls . sophronia another roman woman , but a christian , when as she could by no meanes escape the lust of decius the emperour , daily assaulting her chastity , tooke a sword , and by her husbands consent slew her selfe ; and so to prevent one sin , she committed another farre worse than that she feared . portia the daughter of cato , and wife of brutus , hearing of the death of her husband at philippi , sought for a knife to kill her selfe ; which being denyed her , she eat burning coales , and so ended her life by a strange kinde of death . wee read of many wanton and lewd poets that have thus made an end of themselves : who as for the most they are epicures and atheists , so seldome come to a good end : labienus the railing poet ( who for that cause was called rabienus ) understanding that his bookes were adjudged to bee burned by a publike decree , would not survive his own writings , and therefore killed himselfe . lucretius the atheist taking a love potion to incite his lust , was by the force therof deprived of his sences , and so deprived himselfe also of life in his rage . empedocles the vainglorious poet , affecting the name of a god , and of immortality , threw himselfe headlong into mount aetna , and so perished . silvius italicus being taken with an incurable disease , chose rather to be his owne murderer , than to endure the torment of his sicknesse . cornelius gallus an amatorius poet , having robbed the city thebes , over which he was set to be governour by augustus caesar , and fearing to be called to account , prevented the punishment of humane justice , by executing the justice of god upon himselfe with his owne hands . of those that persecuted the church of christ , very many were given over by god to be persecutors of themselves , and spoylers of their owne lives : as nero for example , the first emperour that tooke in hand to persecute christians , he seeing himselfe in danger to be murdered by one appointed for that purpose , to prevent the malice of the murderer , murdered himselfe . magnentius another tyrant , and enemy to christs church , being overcome by constantius , brother to constans , whom he had slaine , fled to lions , and there became his owne butcher : whose death as soone as his brother decentius understood , he also hanged himselfe . galerius the emperour , after he had tormented the christians by all cruell means , and left no way unattempted whereby he might root them out of his kingdome , fell into a grievous disease , through the torment whereof , not being able to endure any longer , he thrust a sword into his own bowels , and so miserably ended his dayes . and to come neerer to our owne age , in king edward the sixths dayes one clerke an open enemy to the gospel , hanged himselfe in the tower : so did pavier towne-clerke of london : so did the sonne of one levar a husbandman , that mocked and scorned at the holy martyr master latymer : so likewise did henry smith a lawyer , another open adversary to gods truth . richard long , another enemy to gods truth , drowned himselfe at calice , in king henry the eights dayes . iohn plankney , a fellow of new colledge in oxford , did the like anno . and likewise one hanington , a fellow of the same colledge , in a well at padua ; or , as some thinke , at rome . of these you may reade more in the first booke . hither i might adde many examples of moderne experience , as namely of a covetous wretch in the isle of elie , who being cast in a suit of law , through impatience of griefe , came home and hanged himselfe : of another that had beene a great dealer in worldly matters , and an undoer of a family or two of good credit and revenue , by usury , and taking forfeiture of bonds , and that by his owne flattering perswasion : being himselfe arrested at huntington for debt , rather then he would satisfie it , though he was able enough , cut his owne throat , after a most fearefull and horrible manner : another being a man of note and good possessions , threw himselfe downe headlong from the top of a church . many such like examples i could adjoyne , with their names and places of abode , but i forbeare , least by reporting gods judgements upon the dead , i should offend some that are alive . these therefore already proposed may be a sufficient taste of this kinde of judgement , inflicted by god upon wicked persons : and also may serve for a caveat and warning to all men to take heed how they offer violence to their owne lives , seeing it is not onely a punishment of sinne past , but a fearfull sinne it selfe , and a forerunner and causer of punishment to come , even of eternall punishment , except the lord extraordinarily and miraculously shew mercy , which none ought to presume of . chap. xiii . of paricides , or parent murderers . if all effusion of humane blood be both horrible to behold , and repugnant to nature , then is the murdering of parents especially detestable , when a man is so possessed with the devill , or transported with a hellish fury , that he lifteth up his hand against his own father or mother , to put them to death : this is so monstrous and inormous an impiety , that the greatest barbarians ever have had it in detestation : wherefore it is also expresly commanded in the law of god. that whosoever smiteth his father or mother in what sort so ever , though not to death , yet he shall die the death . if the disobedience , unreverence , and contempt of children towards their parents , are by the just judgements of god most rigorously punished ( as hath beene declared before in the first commandement of the second table ) how much more then when violence is offered , and above all , when murder is committed ? thus the aegyptians punished this sinne : they put the committants upon a stacke of thornes , and burnt them alive , having beaten their bodies beforehand with sharpe reeds made of purpose . solon being demanded why he appointed no punishment in his lawes for paricides ; answered , that there was no necessity , thinking that the wide world could not afford so wicked a wretch . it is said , that romulus for the same cause ordained no punishment in his common wealth for that crime , but called every murderer a paricide ; the one being in his opinion a thing execrable , and the other impossible . and in truth there was not for yeeres space ( according to plutarchs report ) found in rome any one that had committed this execrable fact . the first paricide that rome saw , was lucius ostius , after the first punicke warre ; although other writers affirme , that m. malliolus was the first , and lucius the second : how soever it was , they both underwent the punishment of the law pompeia , which enacted , that such offenders should be thrust into a sacke of leather , and an ape , a cocke , a viper , and a dog , put in to accompany them , and then to be throwne into the water , to the end that these beasts being enraged and animated one against another , might wreke their teene upon them , and so deprive them of life after a strange fashion , being debarred of the use of the aire , water , and earth , as unworthy to participate the very elements with their deaths , much lesse with their lives : which kinde of punishment was after practised and confirmed by the constitution of constantine the great . and albeit the regard of the punishment seemed terrible , and the offence it selfe much more monstrous , yet since that time there have beene many so perverse and exceeding wicked , as to throw themselves headlong into that desperate gulfe . as cleodoricke sonne of sigebert king of austria , who being tickled with an unsatiable lust of raigne through the deceivable perswasions of cleodovius king of france , slew his father sigebert as he lay asleepe in his tent in a forrest at noone time of the day ; who being weary with walking , laid himselfe downe there to take his rest : but for all that , the wicked wretch was so farre from attaining his purpose , that it fell out cleane contrary to his expectation : for after his fathers death , as he was viewing his treasures , and ransacking his coffers , one of cleodovius factors strooke him suddenly , and murdered him , and so cleodovius seised both upon the crowne and treasures . after the death of hircanus , aristobulus succeeded in the government of judea , which whilest he strove to reduce into a kingdome , and to weare a crown , contrary to the custome of his predecessors , his mother & other brethren contending with him about the same , he cast in prison , & took antigonus his next brother to be his associate : but ere long ( a good gratefull son ) he famished her to death with hunger that had fed him to life with her teares , even his naturall mother : and after perswaded with false accusations , caused his late best beloved antigonus to be slaine by an ambush that lay by strato's tower , because in the time of his sicknesse he entred the temple with pompe . but the lord called for quittance for the two bloodsheds immediately after the execution of them : for his brothers blood was scarce washed off the ground , ere in the extreamity of his sicknesse he was carried into the same place , and there vomiting up blood at his mouth and nosthrils , to be mingled with his brothers , he fell downe starke dead , not without horrible tokens of trembling and despaire . nero that unnaturall tyran surpassed all that lived , as in all other vices , so in this ; for he attempted thrice by poyson to make away his mother agrippina : and when that could not prevaile , by reason of her usuall antidotes and preservatives , hee assayed divers other meanes : as first a devise , whereby she should be crushed to death as she slept , a loosened beame that should fall upon her ; and secondly by shipwracke : both which when she escaped , the one by discovery , and the other by swimming , he sent anic●tus the centurion to slaughter her with the sword : who with his companions breaking up the gate of the city where she lay , rushed into her chamber , and there murdered her . it is written of her , that when she saw there was no remedy but death , she presented her belly unto the murderer , and desired him to kill her in that part which had most deserved it , by bringing into the world so vile a monster : and of him , that he came to view the dead carkasse of his mother , and handled the members thereof , commending this , and discommending that , as his fancy led him , and in the meane time being thirsty , to call for drinke : so farre was he from all humanity and touch of nature : but he that spared not to embrue his hands in her blood that bred him , was constrained ere long to offer violence to his own life , which was most deere unto him . henry the son of nicolotus duke of herulia , had two wicked , cruell , and unkind sonnes , by the yonger of whom , with the consent of the elder , he was traiterously murdered , because he had married a third wife : for which cause nicolotus , their cousin-german , pursued them both with a just revenge ; for he deprived them of their kingdome , and drove them into exile , where they soon after perished . selymus the tenth emperour of turkes was so unnaturall a childe , that he feared not to dispossesse his father bajazet of the crown by treason ; and next to bereave him of his life by poyson . and not satisfied therewith , even to murder his two brethren , and to destroy the whole stock of his own blood . but when hee had raigned eight yeares , vengeance found him out , and being at his backe ▪ so corrupted and putrified his reins , that the contagion spread it selfe over all his body : so that he dyed a beast-like and irksome death , and that in the same place where he had before oppressed his father bajazet with an army , to wit , at chiurle a city of thracia , in the year of our lord . in the moneth of september . charles the younger , by surname called crassus son to lodouick the third , was possessed & tormented with a divell in the presence of his father , & the peeres of the realme ; which he openly confessed to have justly happened unto him , because he had pretended in his mind to have conspired his fathers death and deposition : what then are they to expect , that doe not pretend , but performe this monstrous enterprise ? a certaine degenerate and cruell son longing and gaping after the inheritance of his father , which nothing but his life kept him from , wrought this means to accomplish his desire : he accused his father of a most filthy unnameable crime , even of committing filt●inesse with a cow ; knowing that if he were convicted therof , the law would cut off his life : & herein he wroght a double villany , in going about not only to take away his life ( which by the law of nature he ought to have preserved ) but also his good name , without respecting that the stain of a father redoundeth to his posterity , and that children commōly do not only inherit the possessions , but also imitate the conditions of their parents : but all these supposes laid aside , together with ▪ all feare of god , he indicted him before the magistrate , of incest , and that upon his own knowledge : insomuch that they brought the poore innocent man to the rack , to the end to make him confesse the crime ; which albeit amidst his tortures he did , as soon as he was out , he denyed again : howbeit his extorted confession stood for evidence , and he was condemned to be burned with fire , as was speedily executed , and constantly endured by him , exclaiming still upon the false accusation of his son , and his own unspotted innocency ; as , by the issue that followed , most cleerely appeared ; for his son not long after fell into a reprobate mind , and hanged himselfe : and the judge that condemned him , with the witnesses that bare record of his forced confession , within one moneth died all , after a most wretched ▪ and miserable sort . and thus it pleased god both to revenge his death , and also to quit his reputation and innocency , from ignominy and discredit in this world . manfred prince of tarentum , bastard son to frederick the second , smothered his father to death with a pillow , because ( as some say ) he would not bestow the kingdome of naples upon him : and not content herewith , he poisoned also the heirs of frederick , to the end he might attain unto the crown , as conrade his elder brother , and his nephew the son of henry the heir , which henry died in prison ; and now onely conradinus remained betwixt him and the kingdome , whom though he assayed to send after his father , yet was his intention frustrate , for the pope thundered out his curses against him , and instigated charles duke of angiers to make war against him : wherein bastard and unnaturall manfred was discomfited and slaine , and cut short of his purpose , for which he had committed so many tragedies . martin luther was wont to report of his own experience this wonderfull history of a locksmith , a yong man , riotous and vicious , who to find fuel for his luxury , was so bewitched that he feared not to slay his own father & mother with a hammer , to the end to gain their mony and possessions : after which cruell deed , he presently went to a shoomaker and bought him new shooes , leaving his old behind him , by the providence of god to be his accusers : for after an houre or two the slain bodies being found by the magistrate , and inquisition made for the murderer , no manner of suspition being had of him , he seeming to take such griefe therat . but the lord that knoweth the secrets of the heart discovered his hypocrisie , and made his owne shooes which hee had left with the shoomaker rise up to beare witnesse against him : for the blood which ran from his fathers wounds besprinckled them so , that thereof grew the suspition , and from thence the examination , and very soon the confession , and last of all his worthy and lawfull execution . from hence we may learne for a generall trueth , that murder , never so secret , will ever by one means or other be discovered ; the lord will not suffer it to goe unpunished , so abominable it is in his sight . another son at basil , in the yeare of our lord god , , bought a quantity of poyson of an apothecary , and ministred it to none but to his own father , accounting him worthiest of so great a benefit : which when it had effected his wish upon him , the crime being detected , in stead of possessing his goods which he aimed at , he possessed a vile and shamefull death ; for he was drawne through the streets , burnt with hot irons , and tormented nine houres in a wheele , till his life forsooke him . as it is repugnant to nature for children to deale thus cruelly with their parents , so it is more against nature for parents to murder their children : insomuch as naturall affection is of greater force in the descent than in the ascent , & the love that parents bear their children , is greater than that which children redound to their parents ; because the childe proceedeth from the father , and not the father from the childe , as part of his fathers essence , and not the father of his : can a man then hate his own flesh , or be a rooter out of that which himselfe planted ? it is rare , yet sometimes it commeth to passe . howbeit as the offence is in an high degree , so it is alwayes punished by some high judgement : as by these examples that follow shall appeare . the ancient ammonites had an idoll called moloch to the which they offered their children in sacrifice : this idoll , ( as the jewes write ) was of a great stature , and hollow within , having seven chambers in his hollownesse , whereof one was to receive meat , another turtle doves , the third a sheep , the fourth a ram , the fifth a calfe , the sixth an oxe , and the seventh a childe : his hands were alwayes extended to receive gifts ; and when a childe was offered , they were made fire hot to burne it to death : none must offer the childe but the father : and to drowne the cries of it , the chemarims ( for so were the priests of that idoll called ) made a noise with bels , cymbals and horns : thus is it written , that king ahab offered his son , yea , and many of the children of israel beside , as the prophet david affirmeth : they offered ( saith he ) their sons and daughters to divels , and shed innocent blood , &c. this is the horrible crime . now marke the judgement concerning the canaanites : the landspued them out for their abominations , achab with his posterity was accur sed , himselfe being slaine by his enemies , and the crowne taken from his posterity , not one being left of his off-spring to pis against the wall , according to the saying of elias : as for the jewes , the prophet david in the same place declareth their punishment , when he saith , that the wrath of the lord was kindled , and he abhorred his inheritance , and gave them into the hands of the heathen , that they that hated them were lords over them . in the yeare of our lord , in a town of hassia called weidenhasten , the twentieth day of november , a cruell mother inspired with satan , shut up all her doores , and began to murder her four children on this manner : shee snatcht up ā sharpe axe , and first set upon her eldest son , being but eight yeares old , searching him out with a candle behinde a hogs-head , where he hid himselfe , and presently ( notwithstanding his pitifull praiers and complaints ) clave his head in two pieces , and chopped off both his armes : next shee killed her daughter of five yeares old , after the same manner : another little boy of three yeares of age ( seeing his mothers madnesse ) hid himselfe ( poore infant ) behinde the gate , whom as soone as the tygre espied , shee drew out by the haire of the head into the floore , and there cut off his head : the yongest lay crying in the cradle but halfe a yeare old , him she ( without all compassion ) pluckt out and murdered in like sort . these murders being finished , the diuell incarnate ( for certaine no womanly nature was left in her ) to take punishment of her selfe for the same , cut her owne throat ; and albeit she survived nine dayes , and confessing her fault , dyed with teares and repentance , yet we see how it pleased god to arme her own hands against her selfe , as the fittest executioners of vengeance . the like tragicall accident we reade to have happened at cutzenborff , a city in silesia , in the yeare , to a woman and her three children ; who having slain them all in her husbands absence , killed her selfe in like manner also to make up the tragedy . concerning stepmothers , it is a world to reade how many horrible murders they have usually practised upon their children in law , to the end to bring the inheritance to their own brood , or at least to revenge some injury supposed to be done unto them : of which , one or two examples i will subnect as a taste out of many hundred , leaving the residue to the judgment and reading of the learned . constantius , the son of heraclius , having raigned emperour but one yeere , was poysoned by his stepmother martina , to the end to install her own son heraclon in the crown : but for this cruell part becomming odious , to the senat , they so much hated to have her or her son raigne over them , that in stead thereof they cut off her tongue and his nose , and so banished them the city . fausta the wife of constantine the great fell in love with constantine her sonne in law , begotten upon a concubine : whom when shee could not perswade unto her lust , she accused unto the emperour , as a solicitor of her chastity ; for which cause he was condemned to die : but after the truth knowne , constantine put her into a hot bath , and suffered her not to come forth , untill the heat had choaked her , revenging upon her head her sonnes death , and her owne unchastity . chap. xiiii . of subject murtherers . seeing then they that take away their neighbours lives doe not escape unpunished , ( as by the former examples it appeareth ) it must needs follow , that if they to whom the sword of justice is committed of god , to represse wrongs , and chastise vices , do give over themselves to cruelties , and to kill and slay those whom they ought in duty to protect and defend , must receive a greater measure of punishment , according to the measure and quality of their offence . such an one was saul the first king of israel ; who albeit he ought to have beene sufficiently instructed out of the law of god in his duty in this behalfe : yet was hee so cruell and bloody-minded , as contrary to all justice , to put to death abimelech the high priest , with fourescore and five other priests , of the family of his father , onely for receiving david into his house : a small , or rather no offence . and yet not satisfied therewith , he vomited out his rage also against the whole city of the priests , and put to the mercilesse sword both man , woman , and child , without sparing any . he slew many of the gibeonites , who though they were reliques of the amorites that first inhabited that land , yet because they were received into league of amity by a solemne oath , and permitted of long continuance to dwell amongst them , should not have beene awarded as enemies , nor handled after so cruell a fashion . thus therefore hee tyrannizing and playing the butcher amongst his own subjects ( for which cause his house was called the house of slaughter ) and practising many other foule enormities , he was at the last overcome of the philistims , and sore wounded : which when he saw , fearing to fall alive into his enemies hands , and not finding any of his owne men that would lay their hands upon him , desperately slew himselfe . the same day three of his sons , and they that followed him of his owne houshould , were all slaine . the philistims the next day finding his dead body dispoyled among the carkasses , beheaded it , and carried the head in triumph to the temple of their god , and hung up the trunke in disgrace in one of their cities , to be seene , lookt upon , and pointed at . and yet for all this was not the fire of gods wrath quenched : for in king davids time there arose a famine that lasted three yeeres , the cause thereof was declared by god to be the murder which saul committed upon the gibeonites : wherefore david delivered sauls seven sons into the gibeonites hands that were left , who put them to the most shamefull death , that is , even to hanging . amongst all the sins of king achab and iezabel , which were many and great , the murder of naboth standeth in the fore front ; for though hee had committed no such crime as might any way deserve death , yet by the subtill and wicked devise of iezabel , foolish and credulous consent of achab , and false accusation of the two suborned witnesses , he was cruelly stoned to death : but his innocent blood was punished first in achab , who not long after the warre which he made with the king of syria , received so deadly a wound , that he dyed thereof , the dogs licking up his blood in the same place where naboths blood was licked , according to the foretelling of elias the prophet . and secondly of iezabel , whom her own servants at the commandement of iehu ( whom god had made executor of his wrath ) threw headlong out of an highwindow unto the ground , so that the wals were dyed with her blood , and the horses trampled her under their feet , and dogs devoured her flesh , till of all her dainty body there remained nothing saving onely her skull , feet , and palme of her hands . ioram sonne of iehosaphat king of judah , being after his fathers death possessed of the crowne and scepter of judah , by and by exalted himselfe in tyranny , and put to death sixe of his owne brethren , all younger than himselfe , with many princes of the realme : for which cause god stirred up the edomites to rebell , the philistines and arabians to make warre against him , who forraged his countrey , sacked and spoiled his cities , and tooke prisoners his wives and children , the youngest onely excepted , who afterwards also was murdered , when he had raigned king but a small space . and lastly , as in doing to death his own brethren , he committed cruelty against his owne bowels , so the lord stroke him with such an incurable disease in his bowels , and so perpetuall ( for it continued two yeares ) that his very entrails issued out with torment , and so he dyed in horrible misery . albeit that in the former booke we have already touched the pride and arrogancy of king alexander the great ; yet we cannot pretermit to speake of him in this place , his example serving to fit for the present subject ; for although as touching the rest of his life he was very well governed in his private actions , as a monarch of his reputation might be , yet in his declining age ( i meane not in yeares , but to deathward ) he grew exceeding cruell , not onely towards strangers , as the cosseis , whom he destroyed to the sucking babe , but also to his houshold and familiar friends : insomuch that being become odious to most , fewest loved him , and divers wrought all meanes possible to make him away , but one especially , whose sonne in law and other neere friends he had put to death , never ceased untill he both ministred a deadly draught unto himselfe , whereby he deprived him of his wicked life , and a fatall stroke to his wives and children after his death , to the accomplishment of his full revenge . phalaris , the tyran of agrigentum , made himselfe famous to posterity by no other meanes than horrible cruelties , exercised upon his subjects , inventing every day new kinds of tortures to scourge and afflict the poore soules withall . in his dominion there was one perillus artificer of his craft , one expert in his occupation , who to flatter and curry favour with him , devised a new torment , a brasen bull of such a strange workmanship , that the voyce of those that were roasted therein , resembled rather the roaring of a bull , then the cry of men . the tyran was well pleased with the invention , but he would needs have the inventor make first triall of his owne worke , as he well deserved , before any other should take taste thereof . but what was the end of this tyran ? the people not able any longer to endure his monstrous and unnaturall cruelties , ran upon him with one consent , with such violence , that they soone brought him to destruction : and as some say , put him into the brasen bull ( which hee provided to roast others ) to bee roasted therein himselfe : deserving it as well for approoving the devise , as perillus did for devising it . edward the second of that name , king of england , at the request and desire of hugh spencer his darling , made warre upon his subjects , and put to death divers of the peeres and lords of the realme , without either right or form of the law , insomuch that queen isabel his wife fled to france with her yong son , for fear of his unbrideled fury , & after a while finding opportunity and means to return again , garded with certain small forces which she had in those countreyes gathered together , she found the whole people discontented with the kings demeanours , and ready to assist her against him : so she besieged him with their succour , and tooke him prisoner , and put him into the tower of london to be kept , till order might be taken for his deposition ; so that shortly after by the estates ( being assembled together ) he was generally and joyntly reputed and pronounced unworthy to be king , for his exceeding cruelties sake which he had committed upon many of his worthy subjects ; and so deposing him , they crowned his young sonne edward ( the third of his name ) king in his roome , he yet living and beholding the same . iohn maria duke of millan may be put into this ranke of murtherers : for his custome was divers times when any citizen offended thim , yea , and somtimes without offence too , to throw them amongst cruell mastives to be torne in pieces and devoured . but as he continued and delighted in this unnaturall kinde of murther , the people one day incensed and stirred up against him , ranne upon him with such rage and violence , that they quickly deprived him of life . and he was so well beloved , that no man ever would or durst bestow a sepulchre upon his dead bones , but suffered his body to lie in the open streets uncovered , save that a certaine harlot threw a few roses upon his wounds , and so covered him . alphonsus the second , king of naples , ferdinands sonne , was in tyranny towards his subjects nothing inferiour to his father : for whether of them imprisoned and put to death more of the nobility and barons of the realme it is hard to say ; but sure it is , that both were too outragious in all manner of cruelty : for which , so soone as charles the eight , king of france departing from rome , made towards naples , the hatred which the people bore him secretly , with the odious remembrance of his fathers cruelty , began openly to shew it selfe by the fruits ; for they did not nor could not dissemble the great desire that every one had of the approach of the frenchmen : which when alphonsus perceived , and seeing his affaires and estate brought unto so narrow a pinch , he also cowardly cast away all courage to resist , and hope to recover so huge a tempest : and he that for a long time had made warre his trade and profession , and had yet all his forces and armies complete and in readinesse , making himselfe banquerupt of all that honour and reputation , which by long experience and deeds of armes he had gotten , resolved to abandon his kingdome , and to resigne the title and authority thereof to his sonne ferdinand , thinking by that meanes to asswage the heat of their hatred , and that so young and innocent a king , who in his owne person had never offended them , might be accepted and beloved of them , and so their affection toward the french rebated and cooled . but this devise seemed to no more purpose than a salve applyed to a sore out of season , when it was growne incureable , or a prop set to a house that is already falne . therefore he tormented with the sting of his owne conscience , and finding in his minde no repose by day , nor rest by night , but a continuall summons and advertisement by fearefull dreames , that the noblemen which hee had put to death , cryed to the people for revenge against him , was surprised with so terrible terrour , that forthwith , without making acquainted with his departure either his brother or his owne sonne , he fled to sicilie , supposing in his journey , that the frenchmen were still at his backe , and starting at every little noyse , as if he feared all the elements had conspired his destruction . philip comineus , that was an eye-witnesse of this journey , reporteth , that every night he would cry , that he heard the frenchmen , and that the very trees and stones echoed france into his eares : and on this manner was his flight to sicilie . king charles in the meane while having by force and bloodshed to terrifie the rest , taken two passages that were before him , the whole realme without any great resistance yeelded it selfe unto his mercy , albeit that the young king had done what he could to withstand him . but at length seeing the neapolitanes ready to rebell , and himselfe in danger to be taken prisoner , he fled from the castle of naples , and with a small company got certaine brigandines , wherein he sayled to the island ischia , thirty miles from naples : saying at his departure this verse out of the psalmes , how vaine are the watchmen and gards of that city which is not garded and watched by the lord ? which he often repeated , and so long as naples was in his view . and thus was cruelty punished both in ferdinand the father , and alphonso the sonne . artaxerxes ochus the eight king of the persians began his raigne with thus many murders : he slew two of his owne brethren first : secondly , euagoras king of cyprus , his partner and associate in the kingdome ; thirdly , he tooke gidon traiterously , and was the cause of forty thousand mens deaths that were slaine and burned therein ; beside many other private murders and outrages which he committed : for which cause the lord in his justice rained downe vengeance upon his head : for bagoas one of his princes ministred such a fatall cup to his stomacke , that it mortified his senses , and deprived him of his unmercifull soule and life , and not onely upon his head , but upon his kingdome and his sonne arsame also , for he was also poysoned by the same bagoas , and his kingdome was translated to darius prince of armenia ; whom when the same bagoas went about to make taste of the same cup , which his predecessors did , he was taken in his owne snare ; for darius understanding his pretence , made him drinke up his owne poyson which he provided for him : and thus murder was revenged with murder , and poyson with poyson , according to the decree of the almighty , who saith , eye for eye , tooth for tooth , &c. in the yeare of the world . morindus a most cruell and bloody minded prince raigned here in england , who for his cruelties sake came to an unhappy and bloody end : for out of the irish seas came forth a monster which destroyed much people : whereof he hearing , would of his valiant courage needs fight with it , and was devoured of it : so that it may truly here be said , that one monster devoured another . there was ( as aelianus reporteth ) a cruell and pernicious tyran , who to the end to prevent all practises of conspiracy and treason ( as tyrans are ever naturally and upon desert timerous ) that might be devised against him , enacted this law among his subjects , that no man should conferre with another , either privately or publikely , upon paine of death : and so indeed he abrogated all civill society : ( for speech , as it was the beginning and birth of fellowship , so it is the very joynt and glue thereof ) but what cared he for society , that respected nothing but his owne safety ? hee was so farre from regarding the common good , that when his subjects , not daring to speake , signified their mindes by signes , he prohibited that also : and that which is yet more , when not daring to speake , or yet make signes , they fell to weeping and lamenting their misery , he came with a band of men even to restraine their teares too : but the multitudes rage being justly incensed , they gave him such a desperat welcome , that neither he nor his followers returned one of them alive . and thus his abominable cruelty came to an end , together with his life ; and that by those meanes ( which is to be observed ) by which he thought to preserve and maintaine them both . childericus , who in the yeare , succeeded in the kingdome of france theodoricke ( that for his negligence and sluggish government was deposed , and made of a king , a frier ) exercised barbarous and inhumane cruelty upon his subjects : for he spared neither noble or ignoble , but mixtly sent them to their graves , without respect of cause or justice . one of the noble sort he caused to be fastened to a stake , and beaten with clubbes , not to death , but to chastisement : which monstrous cruelty so incensed the peoples mind against him , that there wanted no hands to take part with this club-beaten man against the tyran his enemie . wherefore they layed wait for him as he came one day from hunting , and murdered him , together with his wife great with childe , no man either willing or daring to defend him . tymocrates the king , or rather tyran of the cyrenians , will give place to none in this commendation of cruelty : for he afflicted his subjects with many and monstrous calamities , insomuch that he spared not the priests of his gods , which commonly were in reverent regard among the heathen ; as the bloody death of menalippus ( apollo's priest ) did witnesse , whom to the end to marry his faire and beautifull wife aretaphila , he cruelly put to death : how beit , it prospered not with him as he desired : for the good woman not contented with this sacrilegious contract , sought rather meanes to revenge her first husbands death , than to please this new letchers humour : wherefore she assayed by poyson to effect her wish ; and when that prevailed not , she gave a yong daughter she had to leander , the tyrans brother , to wife , who loved her exceedingly ; but with this condition , that he should by some practise or other worke the death and destruction of his brother : which indeed he performed ; for he so bribed one of the groomes of the tyrans chamber , that by his helpe he soone rid wicked tymocrates out of the way by a speedy and deserved death . but to abridge these long discourses , let us looke into all times and ages , and to the histories of all countries and nations , and we shall finde , that tyrans have ever come to one destruction or other . diomedes the thracian king fed his horses with mans flesh as with provender , but was made at last provender for his owne horses himselfe by hercules . calippus the athenian , that slew dion his familiar friend , and deposed dionisius the tyran , and committed many other murders amongst the people , was first banished rheginum , and then living in extreame necessity , slaine by leptines and polysperchon . clephes the second king of the lumbards , for his savage cruelty towards his subjects was slaughtered by one of his friends . damasippus that massacred so many citizens of rome , was cut off by scylla . ecelinus that played the tyran at taurisium , guelding boyes , deflowring maydes , mayming matrons of their dugs , cutting children out of their mothers bellies , and killing patavians at once that were his friends , was cut short in a battell . in a word , if we read and consult histories of all countries and times , we shall find seldome or never any notorious tyran and oppressor of his subjects that came to any good end , but ever some notable judgement or other fell upon them . chap. xv. of those that are both cruell and disloyall . now if it be a thing so unworthy and evill beseeming a prince , as nothing more , to be stayned with the note of cruelty , how much more dishonourable is it , when with cruelty , disloyalty and falshood is coupled ? and when he is not ashamed not onely to play the tyran , but also the traitour , dissembler , and hypocrite ; to the end hee may more freely poure out the ●ome of his rage against those that put confidence in him . this is one of the foulest and vilest blots that can be , wherewith the honour and reputation of a man is not onely stayned , but blasted and blotted out , not ever to be recovered : for what perswasion can one have of such ? or who is so fond as to put affiance in them ? this was one of the notorious vices of king saul , when maligning the prosperity of david , he cunningly promoted him to be generall of his army , and married him to one of his daughters , to this end , that by exposing him to the hazards & perils of warre , he might bring him to speedy destruction ; seeking besides other unlawfull means to put him to death by ▪ but what was the end of this unjust murderer , we have declared in the former chapter . but above all that by treason and deceit made way unto their cruelty , the emperour antonius , surnamed caracalla , was the chiefe ▪ who to revenge himselfe more at full upon the citizens of alexandria in aegypt , feyned as if he would come see their city , built by alexander , and receive an oracle from their god : which when he approached neere unto , the alexandrians prepared to entertain him most honourably : and being entred , he went first to visite their temples where to cast more colours upon his treachery , hee offered many sacrifices , & in the mean while perceiving the people gathered together from all quarters to bid him welcome , finding opportunity fitting his wicked and traiterous enterprise , he gave commandement , that all the young men of the citie should assemble together at one place ; saying , that hee would acquaint them to range themselves in battell after the manner of the macedonians , in honour of king alexander . but whilest they thus assembled together in mirth and bravery , hee making as though he would bring them in array by going up and down amongst them , and holding them in talke , his army enclosed them on all sides : then with drawing himselfe with kis guard , he gave the watch-word , that they should rush upon them ; which was performed with such outrage , that the poor credulous people being surprised at unawares , were all most cruelly massacred . there might you see the most horrible , barbarous , and incredible butchery of men that ever was heard of : for besides those that were actors in this bloody tragedy , there were others that drew the slaine bodies into great ditches , and very often haled in them that were scarce dead , yea and sometimes that were altogether alive ; which was the cause that divers souldiers perished at the same time , when those that having some strength of life left , being haled to the ditch , held so fast by the halers , that divers times both fell in together . the bloud that was shed at this massacre was so much , that the mouth of the river nilus , and the sea shore were died with the streams thereof , that ran downe by smaller rivers into those plain places . furthermore , being desirous to obtain a victory over the parthians , that he might get himselfe fame and reputation thereby , he passed not at what rate he bought it : he sent therefore embassadours with letters and presents to the king of parthia , to demand his daughter in marriage , though he never intended any such thing , and being non-suted at the first with a deniall , yet pursued he his counterfeit purpose with much earnestnes , and with solemne oath protested his singular good affection and love that he bore unto her ; so that in the end the match was condescended unto by all parties , whereof the parthian people were not a little glad , in hope of so durable a peace , which by this marriage was like to be established betwixt them . the king therefore with all his subjects being ready to entertain this new bridegroom , went out with one consent to meet him in the mid-way : their encounter was in a fair plain , where the parthians having sent backe their horses , being unarmed , and prepared , not for a day of battle , but of marriage and disport , gave him the most honourable welcome they could : but the wicked varlet finding opportunity so fit , set his armed souldiers upon the naked multitude , and hewed in pieces the most part of them ; and had not the king with a few followers bestirred him well , he had been served with the like sauce . after which worthy exploit and bloudy stratagem he took his voyage backeward , burning and spoiling the townes and villages as he went , till he arrived at charam , a city in mesopotamia ; where making his abode a while , he had a fancy to walke one day into the fields , and going apart from his company to unburden nature , attended upon by one onely servant , as he was putting downe his breeches , another of his company ran in and strucke him through with his dagger . thus god blessed the world , by taking out of it this wicked tyran , who by treason and treachery had spilt so much innocent bloud . seturus galba , another bird of the same feather , exercised no lesse perfidious cruelty upon the people of three cities in lusitania : for hee assembled them together , in colour of providing for their common affaires : but when hee had gotten them into his hands unarmed and weaponlesse , he took nine thousand of the flower of their youth , and partly committed them to the sword , and partly sold them for bondslaves . the disloyall and treacherous dealing of stilico towards the gothes , how dear it cost him and all italie beside , histories do sufficiently testifie : for it fell out , that the gothes ( under the conduct of allaricus ) entered italie with a puissant and fearfull army , to know the cause why the emperor honorius with-held the pension which ( by vertue of a league , and in recompence of their aid to the empire in time of war ) was due unto them : which by riper judgement and deliberation of the councell was quieted ; and to preserve their countrey from so imminent a tempest , offer was made unto them of the spaniards and french-men , if they could recover them out of the hands of the vandales ; which usurped over them ; so that incontinently they should take their journey over the alpes towards them , and depart their coasts . which offer and gift the gothes accepting , did accordingly fulfill the condition , and passed away , without commiting any riot or any damages in their passages . but as they were upon mount cinis , making toward france , behold stilico , honorius his father in law ( a man of a stirring , stubborne , and rash spirit ) pursueth and chargeth them with battell unawares , and dreaming of nothing lesse : whereat they , being at the instant amazed , quickly gathered their spirits together , and putting themselves in defence , fought it out with such courage and eagernesse , that the traitors army was wholly discomfited , and he himselfe with one of his sonnes , slain . the gothes having gotten this victory , broke off their voyage to france , and turned their course backe again to italie , with purpose to destroy and spoil ; and so they did ; for they laid waste all the countrey of piemont and lumbardy , and elsewhere , and besieged rome it selfe : so that from that time italie never ceased to be scourged and tormented with the gothes for the space of eighteen yeers . moreover , whosoever else have been found to follow the steps of these truce , peace , and promise-breakers ( void of truth and regard of reputation ) alwayes underwent worthy punishment for their unworthy acts , and fell headlong into confusion and ignominy , making themselves subjects worthy to be curst and detested of all men . chap. xvi . of queenes that were murtherers . if these and such like cruelties as we have spoken before , be strange and monstrous for men , what shall we then say of wicked and bloudy women , who ( contrary to the nature of their sex ) addict themselves to all violence and bloudshedding , as cursed iezabel queen of israel did ; of whom sufficient hath been spoken before . athaliah , ahabs daughter , and wife to ioram king of judah , was a bird of the same feather : for she was possessed with such a spirit of fury and rage , that after the death of her son ochosias ( that died without issue ) she put to death all the bloud royall , to wit , the posterity of nathan , solomons brother , to whom by right of succession the inheritance of the crown appertained , to the end that she might install her selfe into the kingly diadem : after this cruell butchery of all the royall male children , except ioas , who ( by gods providence ) was preserved alive , she usurped the crowne and scepter of juda full seven yeeres ; at the end of which date , ioas was exalted to the crowne , and she not onely deposed , but slain by the hands of her guard that attended upon her . semiramis the queen of assyria was a woman of an ambitious spirit , who through her thirst of reigning counterfeited her sex , and attired her selfe like a man to get more authority and reverence to her selfe . she was the destruction of many thousand people , by the unjust war which she stirred up ; besides that , she was a notorious strumpet , and withall a murderer of those that satisfied her lust ; for still as they came from her bed , some lay privily in watch to kill them , lest they should bewray her villany : it is reported , that she was so shamelesse , that she solicited her owne son to commit incest with her ; who in detestation of her filthinesse and cruelty raised a power against her , and conquering her in one great battell , caused her most deservedly to be put to death . brunchild ( whom histories call brunhault ) a queen of france by marriage , but a spaniard by birth , was a woman that bred much mischiefe in her age , and that wrought many horrible and death-deserving crimes : for partly with her subtle devices , and partly with her owne hands , she murdered ten kings of france one after another : she caused her husband to slay his owne brother : she procured the death of her nephew meroveus , whom against all equity and honesty she had secondly espoused for her husband ; for he being hated of his father for that vile incest , and perceiving himselfe in danger of taking , made one of servants thrust him through . after she had committed these and many other foul facts , she went aboutalso to defraud clotairius the son of chilpericke , of the right of the crowne , which pertained unto him , and to thrust in another in his room : whereupon arose great war , in the which as she dealt more boldly and manfully than the condition of her sexe would bear , so she received the due wages of her brave and vertuous deeds for she was taken prisoner , with three of her nephewes , whose throats she saw cut before her face , and after her selfe was set upon a camell , and led through the hoste three dayes together , every man reviling , mocking , reproaching , and despighting her ; and at last by the award and judgement of the princes and captaines of the army she was adjudged to be tied by the hair of her head , one arme and one foot to the tail of a wilde and un●●med horse , and so to be left to his mercy to be drawne miserably to her destruction : which was no sooner executed , but her miserable carkase ( the instrument of so many mischiefes ) was with mens feet spurned , bruised , trampled , and wounded after a most strange fashion : and this was the wofull end of miserable brunchild . edilburga , the daughter of offa king of mercia , in england , who was married to brigthricus king of the west saxons , was a woman so passing all the bounds of humanity , and so given to cruelty and other beastly conditions , that she first poysoned divers of the nobles of the kingdom : and then having practised this wickednesse upon them , she at length poysoned also the king her husband : for which cause flying over into france unto charles the great for fear of punishment among her owne people , when by reason of her beautie it was offered unto her , that she should marry either with the king himselfe or with his son ; because she chose the son before the father , married neither the one nor yet the other , but was thrust into a monastery , where she not forgetting her old trade , playing the harlot with a monke , was expulsed from thence , and ended her life in great penury and misery . about the same time that this edilburga was thus working her feats in england , irene , another most idolatrous and cruell minded woman , being emperesse of the greekes , was as busie for her part at constantinople . this wicked woman , through the meanes of pope adrian , took up the body of constantine emperour of constantinople , her owne husbands father ; and when she had burned the same , she caused the ashes to be cast into the sea , because he disannulled images . afterward reigning with her son constantine the sixth , son to leo the fourth , and being at dissention with him for disallowing the worshipping of images , caused him to be taken and laid in prison : who afterward , through power of friends , being restored to his empire again , at last she caused the same her owne son to be cast in prison , and his eyes to be put out so cruelly , that within short space he died . after this , the said emperesse as it were triumphing in her cruelty and idolatry , caused a councell to be held at nice , where it was decreed , that images should again be restored to the church ▪ but this councell was after repealed by another councell holden at frankford by charles the great : and at length this wicked woman was deposed by nicephorus ( who reigned after ) and was expulsed the empire , and after the example of edilburga above mentioned ( being condignely punished for her wickednesse ) ended her life in much penury and misery . alexius emperour of the greekes dying , left behinde him a wicked and cruell woman , his late wife now widow . this widow being exhorted by the peeres of the empire to a second marriage , and to that end choice being offered unto her of all the nobility , to chuse whom she should best affect , notwithstanding refused all : for she was so linked in familiarity with one of her owne houshold called grifo ( who afterward when he came to be emperour called himselfe emanuel ) that for his love she refused all other matches : with this grifo this wicked woman entereth a secret and bloudy practise : she consulted with him , that he should bring into the court a number of his servants secretly armed ; which comming in at divers times , and by divers wayes , to avoid suspition , she disposed in the house in secret places , to be ready at her call to execute her bloudy designement . this being thus plotted , she called together the peeres of the empire , and demanded of them , if they were content that she should chuse to her husband whom she pleased , and that they would acknowledge him for their emperour whom she should chuse ; when as the noblemen hereunto consented , supposing that she would have chosen one fitting for her estate , she presently saluted this grifo , her old adulterous companion , for her husband and emperour , and commanded them all to swear fealty unto him ; which when as they all utterly refused and disdained , the wicked woman forthwith called the bloudy troop prepared for that purpose , and caused them all to be murdered , not one escaping alive . thus to satisfie her wicked lust , she spared not to spill the bloud of the most part of her nobility after a most savage and cruell manner : and indeed she injoyed her desire , but behold the issue of it : from this time forward the race of constantine ceased to sit in the imperiall throne , and no doubt but gods vengeance also fell upon her and her wicked husband . in the yeer of our lord . gracus the famous king of poland being deceased , the crowne and government descended upon his onely daughter venda , by full consent of the whole realme . this venda being of a proud and stately nature , refused to be joyned in marriage with any ; saying , that she had rather be a prince her selfe , and governed by her owne power , than the wife of the greatest prince in the world. among many that were suiters unto her , there was one ritigerus , a noble and mighty prince of the theutons ; whose suit being not onely denied , but scornefully rejected , and he notwithstanding greatly inflamed with her love , went about to enforce her by strength to his will : but she as valiant as he , raised a great power to withstand his violence : when the matter was ready to come to deciding by blowes , ritigerus his army perceiving the resolution of queen venda , and the danger and losse which was like to arise to them , and that upon so slight an occasion , refused to fight : so that ritigerus being thus forsaken , for griefe and shame slew himselfe : and queen venda returning to cracovia , and there sacrificing to her gods for her good successe ; at last , least her succesfull government should be stained with some disastrous misfortune , and so her pride abated , to prevent this fear , desperately threw her selfe from an high bridge into the river vistula , and there ended her glorious and proud dayes with a shamefull and ignominious death . let every one both great and small learne by these examples to contain themselves within the limits of humanity , and not be so ready and prompt to the shedding of humane bloud , knowing nothing to be more true than this , that he that smiteth with the sword , shall perish with the sword . chap. xvii . of such , as without necessity , upon every light cause , move war. as in surgery , so in a common-wealth we must account war as a last refuge , and as it were a desperate medicine , which without very urgent necessity , when all other meanes of maintaining our estate against the assaults of the enemy fail , ought not to be taken in hand : and indeed the chief scope and marke that all those that lawfully undertake war , ought to propound to themselves , should be nothing else , but the good and quiet of the common-wealth , with the peace and repose of every member thereof . and therefore so ost as any reasonable offers and conditions of peace are propounded , they ought to be accepted , to the end to avoid the masse of evils ( as ruines , bloudsheds , robberies ) which alwayes accompany war as necessary attendants : for whosoever doth not so , but upon every light occasion runneth to armes , and to trie the hazard of battell , they manifest their owne foolish and pernicious rashnesse , and their small conscience in shedding humane bloud . amongst the good kings of judah , iosias for piety and zeal in the service of god , was most renowned : for he purged the realme from all drosse of idolatry , repaired the decayed temple , and restored it to the first glory ; and yet for all this for committing this one crime , he lost his life : for as necho king of aegypt was passing with an army toward the king of babylon in charcamis , beside euphrates , to bid him battell , he would needs encounter him by the way , and interrupt his journey by unprovoked war ; yea , though necho had by embassage assured him not to meddle with him , but intreated onely free passage at his hand : yet would not iosias in any wise listen ( so opinionative and selfe-willed was he ) but gave him battell in the field , without any just cause , save his owne pleasure , which turned to his pain : for he caught so many wounds at that skirmish , that shortly after hee died of them , to the great griefe of the whole people , and the prophet ieremy also , that lamented his death . king iohn of france ( for refusing reasonable conditions of peace at the english mens hands ) was overthrowne by them two miles from poytiers , with a great overthrow : for the englishmen in regard of their owne small number , and the huge multitude of the french to encounter with them , timorously offered up a surrender of all that they had either conquered , taken , or spoiled , since their comming from bourdeaux , and so to be sworne not to bear armes against him for seven yeares , so that they might quietly depart . but the king , that crowed before the conquest , affying too much in the multitude of his forces , stopt his eares to all conditions , not willing to hear of any thing but war , war , even thinking to hew them in pieces , without one escaping : but it fell out otherwise , for the english men intrenching themselves in a place of advantage , and hard of accesse , inclosed with thicke hedges and brambles , disturbed and overthrew with their archers , at the first onset , the french horsemen , and wounded most of their men and horses with multitude of arrowes : it tarried not long ere the footmen also were put to flight on the other side , and the whole army of threescore thousand men , by bare eight thousand english , discomfited : divers great lords were found slain in the field , and divers others with the king himselfe carried prisoners into england : which was a great shake to the whole realme , and the occasion of many tumults and disorders that ensued afterwards . moreover , as it is a rash part to hazard the doubtfull event of battell indiscreetly , and without cause , so it is a point of no lesse folly to thrust ones selfe voluntarily into any action of war without charge , not being particularly called and bound thereunto , or having a body unsufficient and unfit for the same . and this was also one of the warlike points of discipline which the antient romans used ; that none should presume to fight for his countrey , before he had been admitted by some captain by a solemne oath . of all the histories that i ever read , i know none more strange in matter of war , than this which i now go about to recite , of henry of luxenbourg , emperour of germany , who when he heard that his son charles king of bohemia was in the french army , and that philip of valois , king of france , was ready to give battell to the english , albeit he was blinde , and consequently unfit for war , yet would needs take part with the french : and therefore commanded his men at armes to guide him into the place where the field was to be fought , that he might strike one blow . they as foolish as himselfe , not willing to crosse his minde , and fearing to lose him in the prease , tied him faste to the raines of their bridles , being by this meanes so coupled together , as if they meant all to perish together if need were , as indeed they did , for they were overcome in battell , and the next day found all dead , horse and men faste bound together . this accident befell at crecy neer abrevile , in which journey the french king sustained an inestimable damage , for he lost fifteen of his chiefest princes , fourscore ensignes , twelve hundred knights , and about thirty thousand men . in the yeer . the hungarians without any just cause or pretence , made war upon the emperour otto , onely moved with a desire of bringing under their subjection the germane powers ; and the rather at this time , because they supposed the emperours strength of war to be weakened , and his power of men lessened , by those continuall troubles and wars which he had been daily occupied in : notwithstanding otto , as by his former deeds of armes , he deserved the sirname of great , so in this exploit especially , for he conscribed eight legions of men out of franconia , bavaria , and bohemia , and with that small valiant handfull , overturned and destroyed the huge unchristened multitude of his enemies : for albeit the bohemians being placed in the rereward , were as suddenly and unexpectedly assaulted by the enemy , that craftily passed over the river lycus to set upon them behinde , as unhappily put to flight with the losse of the carriages and victuals , which they were set to protect ; yet otto with his other legions renuing the battell , and encouraging his souldiers , gave the enemy such an encounter and repulse , that he put them to flight and slew them with a miserable slaughter : three of their kings he took prisoners , and few of that vaste army escaped with their lives . on the emperours side died many worthy men , among whom conrade the emperours son in law , and burghard duke of suevia were two , beside many other . in this successive battell , it is to be noted above the rest , how religiously the emperour both began and finished it : the day before the fight he enjoyned a faste in his army , and directed his prayers to the almighty , relying more upon the presence of gods helpe , than his owne power : after the conquest gotten , he caused solemne thankes to be given in all churches to god , for the great deliverance . i would our moderne generals and captaines would learne by this example to follow his footsteps , and not to make their prayers quaffings , and their thanksgiving carousings , as they use to do , even as it were purposely to tempt the lord , and to stir up his wrath against them . penda king of middle england , making war upon anna king of east angles , slew him in open field : with which victory being puffed up by pride , he sent defiance to osway king of northumberland also : who hearing of his approach proffered him great gifts , and fair conditions of peace , which when penda obstinately refused , he was slain in battell with thirty of his most noble captaines , although he had thrice the number of people which osway had . and thus the heathen and bloudy pagan ended his cruelty , and paid dear for his too much forwardnesse in war. chap. xviii . of such as please themselves overmuch in seeing cruelties . the romanes were so accustomed by long use of war to behold fightings and bloudshed , that in time of peace also they would make themselves sports and pastimes therewith : for they would compell poor captives and bondslaves either to kill one another by mutuall blowes , or to enter combate with savage and cruell beasts , to be torne in pieces by them . the first ( according to seneca ) that devised and put in practice this unkindely combate of beasts and malefactours , was pompey , who provided an army of eighteen elephants to fight with men , and thought it a notable and commendable spectacle to put men to death after this new and strange fashion . oh how mens mindes are blinded with over much prosperity ! he esteemed himselfe at that time to be higher in dignity than all other , when he thus threw to wilde beasts people of farre countries , and in the presence of the people caused so much bloud to be shed : but not long after himselfe was betrayed by the treachery of the alexandrians , and slain by a bondslave ( a just quittance for murdering so many of that condition : ) thus much of seneca . now it is manifest that this was an ordinary pastime among the romans , albelt it is strange , that any pastime or pleasure could arise by seeing poor creatures interchangeably strike one another to death , and humane bloud to run like water along the streets . it was not then without cause , but by a speciall will of god to revenge cruelty , that the bondslaves ( conducted by spartacus the fencer ) rebelled against their masters in rome , after they had broken through the guards of lentulus his house , and issuing out of capua , gathered together above ten thousand fighting men , and encamped themselves in mount vesuvius ; where being besieged by clod●us glaber , they sallied so rudely and boisterously upon him , that the victory and spoil of their enemies tents remained on their sides : after this they ran over all the land , forraged the countrey , and destroyed many villages and townes , but especially these four , nola , nocera , terrenevae , and metaponte , were by them sacked and spoiled with a strange and bloudy overthrow : after all which , having encountred two consuls , they overcame lentulus on mount appennine , and discomfited gaiu● cassius near modene ▪ all which victories and lucky proceedings did so embolden and puffe up the courage of captain fencer , that he determined to give an alarme to rome , and to lay siege unto it : but the romanes preparing and directing all their forces to withstand their practices , gave him and his crue so sore a repulse , that from rome they were fain to flie to the uttermost parts of italie , and there seeing themselves pent in on all sides , and driven to deep extremity , they gave so desperate an onset on their enemies , that both their captain and they were all slain . and thus the romans made jolly pastime with their fencers and bondslaves , and more ( i thinke at this time ) than they either looked or wished for : for four hundred of them being taken by the bondmen , were enforced to shew them pastime at the same game whereat they had oftentimes made themselves merry at their costs ; and to kill one another , as they had before time caused them to do . how curious and desirous the people of rome was wont to be of beholding these bloudy and mischievous games , cornelius tacitus in the fourth book of his annales declareth at large : where he reporteth , that in the city of the fidenates ( in the twelfth year of the raigne of tiberius ) the people being gathered together to behold the fencers prizes were fifty thousand of them hurt and maimed at one time , by the amphitheatre that fell upon them ; a cruell pastime indeed , and a strange accident , not comming by adventure ( as some suppose ) but by the just vengeance of god , to suppresse such pernitious and uncivill sports . the same story is registred by paulus orosius in his seventh book , with this adjection , that at that time were slain more than twenty thousand persons . i cannot passe over in silence two notable and memorable histories of two lions , recorded by two famous authours , seneca the one , and aulu● gellius the other . the first of whom reporteth , that he saw on the theatre a lion , who seeing a slave that sometimes had been his keeper , throwne among the beasts to be devoured , acknowledged him , and defended him from their teeth , and would not suffer any of them to do him hurt . the second bringeth the testimony of one appianus , that affirmeth himselfe to have seen at rome a lion , who for old acquaintance sake which he had with a condemned servant , fawned upon him , and cleared him in like manner from the fury of the other beasts . the history was this : a certain bondslave too roughly handled by his master , forsook him , and fled away , and in his flight retiring into a desart , and not knowing how to bestow himselfe , took up a cave for his lodging , where he had not long abode , but a mighty lion came halting to his den , with a sore and bloudy leg : the poor slave all forgone at this strange and ugly sight , looked every minute to be devoured , but the lion in another mood came fawningly and softly towards him , as if he would complain unto him of his grief : whereat ( somewhat heartened ) he bethought himselfe to apply some medicine to his would , and to binde up the sore as well as he could ; which he had no sooner done , but the lion made out for his prey , and ere ▪ long returning , brought home to his host and chirurgion certain gobbets of raw flesh , which he halfe roasting upon a rocke by the sun-beames , made his daily sustenance , for the time of his abode there : notwithstanding at length wearied with this old and savage life , and hating to abide long in that estate , he for sook the desart , and put himselfe again to adventure : now it chanced that he was taken by his old master , and carried from aegypt to rome , to the end to be an actor in those beastly tragoedies ; but by chance his old patient the lion ( taken also since his departure , being ready amongst other beasts to play his part ) knew him by and by , and ran unto him , fawning and making much of him : the people wondring at this strange accident , after enquiry made of the cause thereof , gave him the lion , and caused him to lead him in a string through the city for a miracle : for indeed both this and the former deserve no other name . thus god reproveth the savage inhumanity of men , by the example of the wilde and furious beasts at whose teeth poor servants found more favour than at their masters hands . the emperour constamine weighing the indignity of these and such like pastimes , and knowing how far they ought to be banished from the society of men , by a publike edict abolished all such bloudy and monstrous spectacles , in like manner these monomachies and single combates performed in places inclosed for the purpose , wherein one at the least , if not both , must of necessary die , ought to be abrogated in a christian policy , as by the laterane councell it was well enacted , with this penalty , that whosoever should in that manner be slain , his body should be deprived of ecclesiasticall buriall : and truely most commonly it commeth to passe , that they that presume most upon their owne prowesse and strength , and are most forward in offering combat , either lose their lives , or gain discredit , which is more grievous than death . chap. xix . of such as exercise too much rigour and severity . furthermore we must understand , that god doth not only forbid murder and bloudshed , but also all tyranny and oppression ; therein providing for the weak against the strong , the poor against the rich , and bondslaves against their masters : to the end that none might be trode under foot , and oppressed of others , under pain of his indignation . insomuch therefore as the romans used such rigour towards their servants , it came to passe by a just judgement of god , that they being lords over all the world , were three sundry times driven by their servants into great extremities . as first in rome within the wals , at the sametime when they also were troubled with the seditious factions of their tribunes . secondly in sicily , where they horribly laid waste the whole countrey : the cause of which commotion was , because the romans had chained a multitude of slaves together , and in that order sent them to ma●●ur and till the ground : for a certain syrian first assembled two thousand men of them that came next hand , then breaking up the prisons , multiplied his army to fourty thousand , and with them pulled downe castles , rased up townes , and destroyed every where . the third undertaken by a shepherd , who having killed his master , set at liberty all the ●ondmen , and prepared an army of them , wherewith he spoiled cities , townes , castles , and discomfited the armies of servilius and lucullus who were pretors at that time : but at last they were destroyed and rooted out by little and little : and this good service got the romans at their servants hands . as every nation hath his proper vertue and vice ascribed to it , so the spaniards for their part are noted famous for cruelty towards their subjects and vassals , insomuch that ( as experience in many witnesseth ) they are intolerable in that kinde : for which cause they have bor●● the markes of gods justice , for their rigorous and barbarous handling of the poor west indians , whom they have brought to that extremity by putting them to such excessive travels in digging their mines of gold ( as namely in the island hispagnola ) that the most part by sighes and teares wish by death to end their miseries : many ( first killing their children ) have desperately hung themselves on high trees ; some have throwne themselves headlong from steep mountaines , and others cast themselves into the sea to be rid of their troubles ; but the tyrans have never escaped scot-free , but came alwayes to some miserable end or other : for some of them were destroyed by the inhabitants , others slew one another with their owne hands , provoked by insatiable avarice : some have been drowned in the sea , and others starved in the desart ; in fine , few escaped unpunished . bombadilla , one of the governours of hispagnola , after he had swayed there a while , and enriched himselfe by the sweat and charge of the inhabitants , was called home again into spain : whitherward ( according to the commandment received ) as he imbarqued himselfe , shipping with him so much treasure as in value mounted to more than an hundred and fifty thousand duckats , beside many pieces and graines of gold , which he carried to the spanish queen for a present , whereof one weighed three thousand duckats , there arose such a horrible and outragious tempest in the broad sea , and beat so violently against his ships , that four and twenty vessels were shivered in pieces , and drowned at that blow : there perished bombadilla himselfe with most of his captaines , and more than five hundred spaniards , that thought to returne full rich into the country , and became with all their treasures a prey unto the fishes . in the year of our lord . the eight day of september , there chanced in the city guatimala ( which lyeth in the way from nicaragna westward ) a strange and admirable judgement . after the death of alvarado , who subdued this province , and founded the city ; and was but a little before slain in fight , it rained so strangely and vehemently all this whole day and night , that of a sudden so huge a deluge and floud of waters overflowed the earth , streaming from the bottom of the mountains into the lower grounds , with such violence , that stones of incredible bignesse were carried with it ; which tumbling strongly downewards , bruised and burst in pieces whatsoever was in their way . in the mean while there was heard in the air fearfull cries and voices , and a blacke cow was seen running up and downe in the midst of the water , that did much hurt . the first house that was overthrowne by this tempest , was dead alvarado's , wherein his widow ( a very proud woman , that held the government of the whole province in her hand , and had before despited god for her husbands death ) was slain with all her houshold , and in a moment the citie was either drowned or subverted : there perished in this tempest of men and women sixscore persons : but they that at the beginning of the floud ●ted , saved their lives . the morrow after the waters were surceased , one might see the poor spaniards lie along the fields , some maimed in their bodies , other with broken armes or legs , or otherwise miserably wounded . and thus did god revenge the monstrous spanish cruelties exercised upon those poor people , whom instead of in●icing by fair and gentle meanes to the knowledge of the true god and his son christ , they terrified by extraordinary tyranny ( for such is the spanish nature ) making them thinke that christians were the cruellest and most wicked men of the earth . in the year of our lord . happened the horrible sedition and butchery of the croysadoes in hungary : the story is this , there was a generall discontent amongst the people , against the king and chiefest of the realme , because they went not about to conquer those places again from the turke which he held in hungary . thereupon the popes legate published pardons for all those that would crosse themselves to go to war against the turke . whereupon suddenly there gathered together a wonderfull company of thieves and robbers , from every corner of hungary , who together with great multitudes of the common people that were oppressed by the insolency of the nobility ( creating themselves a generall ) committed a most horrible spoil almost over all hungary ; murdering all the gentlemen and bishops they could meet withall : the richest and those which were noblest descended , they empailed alive . this cruell rage continuing , at last the king raised forces against them , and ere long they were defeated in a set battle , by iohn the son of vayvod stephen , who having cut the most of them in pieces , took their leaders , and put them to death by such strange torments as i have horrour to remember : for the generall of this seditious troop , called george , he caused to be stript naked , and a crowne of hot burning iron to be set upon his head ; then some of his veines to be opened , and made lucatius his brother to drinke the bloud which issued out of them . after that , the chiefest of the peasants , who had been kept three dayes without meat , were brought forth , and forced to fall up on the body of george ( yet breathing ) with their teeth , and every one to tear away and eat a piece of it . thus he being torne in pieces , his bowels were pulled out , and cut into morsels , whereof some being boyled , and the rest roasted , the prisoners were constrained to feed on them : which done , all that remained were put to most horrible and languishing deaths . an example of greater cruelty can hardly be found since the world was a world , and therefore no marvell if the lord hath punished the king and realme of hungary , for such strange cruelties , by suffering the cruell turkes to make spoil of them . cruell chastisements are prepared for them that be cruell and inhumane . during the peasants war in germany , in the year . a certain gentleman not content to have massacred a great number even of those which had humbly craved pardon of him , used in all company to glory of his exploits , and to tell what murders and thefts he had committed . but some moneths after he fell sicke , and languished many dayes of an extreme pain in the reines of his back ; through the torment whereof he fell into despair , and ceased not to curse and deny his creatour , who is blessed for ever , untill that both speech and life failed him . neither did the severity of gods justice here stay , but shewed it selfe on his posterity also ; for his eldest son seeking to exalt the prowesse and valour of his father , vaunted much of his fathers exploits in an open assembly at a banquet ; wherewithall a countriman being moved , stabbed him to the heart with his dagger : and some few dayes after the plague fals among the residue of his family , and consumeth all that remaineth . chap. xx. of adulteries . it followeth by the order of our subject now to touch the transgression of the third commandement of the second table ; which is , thou shalt not commit adultery : in which words , as also in many other texts of scripture , adultery is forbidden , and grievous threatnings denounced against all those that defile their bodies with filthy and impure actions , estrange themselves from god , and conjoyne themselves to whores and ribauds . this sin did the israelites commit with the woman of madian , by means whereof they were to follow strange gods , and to fall into gods heavie displeasure , who by a cruell plague destroyed . of them for the same sin . and forasmuch as the madianites ( through the wicked and pernicious counsell of balaam ) did lay this snare for them , and were so villanous and shamelesse , as to prostitute and be bauds to their owne wives ; therefore they were by the expresse commandement of god discomfited , their kings and false prophets , with all their men and women , except onely their unpolluted virgins that had knowne no man , slain : and all their cities and dwellings burned and consumed to ashes . as every one ought to have regard and care to their honesty , so maides especially , whose whole credit and reputation hangeth thereupon ; for they that make no account thereof , but suffer themselves to be polluted with any filthinesse , draw upon them not onely most vile infamy , but also many great miseries : as is proved by the daughter of hippomenes prince of athens , who being a whore , her father shut up in a stable with a wilde horse , giving him no provender , nor other meat to eat , that the horse ( naturally furious enough , but more enraged by famine ) might tear her in pieces , and with her carkase refresh his hunger , as he did . pontus aufidian understanding that his daughter had been betrayed and sold into a lechers hands by a slave of his that was her schoolmaster ; put them both to death . in like manner served pub. atilius , falisque his daughter , that fell into the same infamy . vives reporteth , that in our fathers dayes , two brothers of arragon perceiving their sister ( whom they ever esteemed for honest ) to be with childe , ( hiding their displeasure untill her delivery was past ) came in suddenly , and stabbed her into the belly with their daggers , till they killed her , in the presence of a sage matron that was witnesse to their deed . the same authour saith , that when he was a young man , there were three in the same countrey , that conspired the death of a companion of theirs , that went about to commit this villany , and as they conspired , so they performed it , strangling him to death with a napkin , as he was going to his filthinesse . as for adulterers , examples are infinite both of their wicked lives and miserable ends . in which number many of them may be scored , that making profession of a single life ; and undertaking the vow of chastity , shew themselves monstrous knaves and ribauds , as many of the popes themselves have done . as we reade of iohn the eleventh , bastard son to lando his predecessour , who by meanes of his adulteries with theodora , then governesse of rome , came by degrees to the papacy ; so he passed the blessed time of his holy popeship with this vertuous dame , to whom he served instead of a common horse to satisfie her insatiable and disordinate lust : but the good and holy father was at last taken and castin prison , and there smothered to death with a pillow . benedict the eleventh , di●ing on a time with an abbesse , his familiar , was poysoned with certain figs that he eat . clement the fifth was reported to be a common bawd and a protectour of whores : he went apart into avignion , and there stayed of purpose to do nothing but whore-hunt : he died in great torment of the bloudy flux , plurisie , and grief of the stomacke . in our english chronicles we reade of sir roger mortimer earl of march , in the time of edward the third , who having secret familiarity with isabel , edward the seconds wife , was not onely the cause to stir her up to make war against her husband , but also when he was vanquished by her , and deposed from his crowne , his young son being installed in his throne , caused him most cruelly to be put to death , by thrusting a hot spit into his body , at his fundament . he also procured the earle of kent , the kings uncle , to be arraigned and beheaded at winchester , for that he withstood the queenes and his dealings , and would not suffer them to do what they listed . all these mischiefes sprung out from the filthy root of adultery . but the just judgement of god not permitting such odious crimes to be unpunished nor undetected , it so fell forth at the length , that isabel the old queen was discovered to be with childe by the said mortimer : whereof complaint being made to the king , as also of the killing of king edward his father , and conspiring and procuring the death of the earle of kent the kings uncle , he was arreigned and indicted , and by verdict found guilty , and suffered death accordingly like a traitor , his head being exalted upon london-bridge , for a spectacle for all murderers and adulterers to behold , that they might see and fear the heavy vengeance of god. chap. xxi . of rapes . now if adultery , which with liking and consent of parties is committed , be condemned , how much more grievous and hainous is the offence and more guilty the offendour , when with violence the chastity of any i● , assailed , and enforced ? this was the sin wherewith sichem the son of hemor the levite is marked in holy scripture ; for he ravished dina , iacobs daughter , for which cause simeon and levi revenged the injury done unto their sister upon the head of not onely him and his father , but all the males that were in the city , by putting them to the sword . it was a custome amongst the spartans and messenians during the time , of peace betwixt them , to send yearly to one another certain of their daughters , to celebrate certain feasts and sacrifices that were amongst them : now in continuance of time it chanced that fifty of the lacedemonian virgins being come to those solemne feasts , were pursued by the messenian gallants , to have their pleasures of them : but they joyntly making resistance , and fighting for their honesties , strove so long , not one yeelding themselves a prey into their hands , till they all died : whereupon arose so long and miserable a war , that all the countrey of messena was destroyed thereby . aristoclides a tyran of orchomenus a city of arcadia , fell enamored with a maid of stymphalis : who seeing her father by him slain , because he seemed to stand in his purposes light , fled to the temple of diana , to take sanctuary , neither could once be plucked from the image of the goddesse , untill her life was taken from her but her death so incensed the arcadians , that they fell to armes and sharpely revenged her cruell injury . appius a roman , a man of power and authority in the city , inflamed with the love of a virgine , whose father hight virginius , would needs make her his servant , to the end to abuse her the more freely , and whilest he endeavoured with all his power and policy to accomplish his immoderate lust , her father slew her with his owne hands , more willing to prostitute her to death , than to so soul an opprobry and disgrace : but every man stirred up with the wofulnesse of the event , with one consent pursued , apprehended , and imprisoned the foul lecher ; who fearing the award of a most shamefull death , killed himselfe to prevent a further mischief . in the year of our lord . under the raigne of the emperour rodolph , the sicilians netled and enraged with the horrible whoredomes , adulteries and rapes , which the garrisons that had the government over them committed , not able any longer to endure their insolent and outragious demeanour , entered a secret and common conspiracy upon a time appointed for the purpose , which was on easter sunday , at the shutting in of the evening , to set upon them with one accord , and to murder so many as they could : as they did , for at that instant they massacred so many throughout the whole island , that of all the great multitude there survived not one to bear tidings , or bewail the dead . at naples it chanced in the kings palace , as young king fredericke , ferdinands son , entered the privy chamber of the queen his mother , to salute her and the other ladies of the court , that the prince of bissenio waiting in the outward chamber for his returne , was slain by one of his owne servants , that suddenly gave him with his sword three deadly strokes in the presence of many beholders ; which deed he confessed he had watched three yeares to performe , in regard of an injury done unto his sister , and in her to him , whom he ravished against her will. the spaniards that first took the isle hispaniola , were for their whoredomes and rapes , which they committed upon the wives and virgines , all murdered by the inhabitants . the inhabitants of the province cumana , when they saw the beastly outrage of the spanish nation , that lay along their coasts to fish for pearle , in forcing and ravishing ( without difference ) their women young and old , set upon them upon a sunday morning with all their force , and slew all that ever they found by the sea-coasts westward , till there remained not one alive : and the fury of the rude uncivill people was so great , that they spared not the monkes in their cloysters , but cut their throats as they were mumbling their masses ; burnt up the spanish houses , both religious and private , burst in pieces their bels , drew about their images , hurld downe their crucifixes , and cast them in disgrace and contempt overthwart their streets to be troden upon : nay , they destroyed whatsoever belonged unto them , to their very dogs and hennes , and their owne countrymen that served them in any service , whether religious or other , they spared not , they beat the earth , and cursed it with bitter curses , because it had upholden such wicked and wretched caitises . now the report of this massacre was so fearfull and terrible , that the spaniards which were in cubagna doubted much of their lives also ; and truly not without great cause : for if the indians of the continent had been furnished and provided with sufficient store of barkes , they had passed even into that island , and had served them with the same sauce which their fellowes were served with ; for they wanted not will , but ability to do it . and these are the goodly fruits of their adulteries and rapes , which the spanish nation hath reaped in their new-found land . the great calamity and overthrow which the lacedemonians indured at lectria , wherein their chiefest strength and powers were weakened and consumed , was a manifest punishment of their inordinate lust committed upon two virgins , whom after they had ravished , in that very place they cut in pieces and threw them into a pit : and when their father came to complain him of the villany , they made so light account of his words , that in stead of redresse he found nothing but reproach and derision , so that with grief he slew himselfe upon his daughters sepulchre : but how grievously the lord revenged this injury , histories do sufficiently testifie , and that leuctrian calamity doth bear witnesse . brias a grecian captain being received into a citizens house as a guest , forced his wife by violence to his lust : but when he was asleep , to revenge her wrong , she put out both his eyes ; and afterward complained to the citizens also , who deprived him of his office , and cast him out of their city . macrinus the emperour punished two souldiers that ravished their hostesse on this manner : he shut them up in an oxes bowels with their heads out , and so partly with famishment , and partly with wormes and rottennesse , they consumed to death . rodericus king of the gothes in spain forced an earles daughter to his lust ; for which cause her father brought against him an army of sarasens and moores , and not onely slew him with his son , but also quite extinguished the gothicke kingdom in spain : in this war , and upon this occasion , seven hundred thousand men perished , as histories record , and so a kingdom came to ruine by the perverse lust of one lecher , anno . at the sacking and destruction of thebes by king alexander , a thracian captain which was in the macedonian army took a noble matron prisoner , called timoclea , whom when by no perswasion of promises he could intice to his lust , he constrained by force to yeeld unto it : but this noble minded woman invented a most witty and subtle shift both to rid her selfe out of his hands , and to revenge his injury : she told him , that she knew where a rich treasure lay hid in a deep pit ; whither when with greedinesse of the gold he hastened , and standing upon the brinke , pried and peered into the bottome of it , she thrust him with both her hands into the hole , and tumbled stones after him , that he might never finde meanes to come forth : for which fact she was brought before alexander , to have justice ; who demanding her what she was , she answered , that theagenes , who led the thebane army against the macedonians , was her brother . alexander perceiving the marvellous constancy of the woman , and knowing the cause of her accusation to be unjust , manumitted and set her free with her whole family . when c● . manlius having conquered the gallo-grecians , pitched his army against the tectosages ( people of narbonia towards the pyrene monntaines ) amongst other prisoners , a very fair woman , wife to orgiagous regulus , was in the custody of a centurion , that was both lustfull and covetous : this lecher tempted her first with fair perswasions , and seeing her unwilling , compelled her with violence to yeeld her body , as slave to fortune , so to infamy and dishonour : after which act , somewhat to mitigate the wrong , he gave her promise of release and freedom , upon condition of a certain sum of money ; and to that purpose , sent her servant that was captive with her to her friends to purvey the same : which he bringing , the centurion alone , with the wronged lady met him at a place appointed , and whilest he weighed the money , by her counsell was murdered of her servants : so she escaping , carried to her husband both his money , and threw at his feet the villaines head that had spoiled her of her chastity . andreas king of hungary having undertaken the voyage into syria for the recovery of the holy land , together with many other kings and princes , committed the charge of his kingdom and family to one bannebanius , a wise and faithfull man , who discharged his office as faithfully as he took it willingly upon him . now the queen had a brother called gertrude , that came to visit and comfort his sister in her husbands absence , and by that meanes sojourned with her a long time , even so long , till he fell deadly in love with bannebanius lady , a fair and vertuous woman , and one that was thought worthy to keep company with the queen continually : to whom when he had unfolded his suit , and received such stedfast repulse , that he was without all hope of obtaining his desire , he began to droup and pine , untill the queen his sister perceiving his disease , found this perverse remedy for the cure thereof ; she would often give him opportunity of discourse , by withdrawing her selfe from them being alone , and many times leave them in secret and dangerous places , of purpose that he might have his will of her , but she would never consent unto his lust ; and therefore at last , when he saw no remedy , he constrained her by force , and made her subject to his will against her will : which vile disgracefull indignity when she had suffered , she returned home sad and melancholy , and when her husband would have embraced her , she fled from him , asking him , if he would embrace a whore , and related unto him her whole abuse , desiring him either to rid her from shame by death , or to revenge her wrong , and make knowne unto the world the injury done unto her . there needed no more spurres to pricke him forward for revenge : he posteth to the court , and upbraiding the queen with her ungratefull and abominable treachery , runneth her through with his sword , and taking her heart in his hand , proclaimeth openly , that it was not a deed of inconsideration , but of judgement , in recompence of the losse of his wives chastity : forthwith he flieth towards the king his lord , that now was at constantinople , and declaring to him his fact , and shewing to him his sword besmeared with his wives bloud , submitteth himselfe to his sentence , either of death in rigour , or pardon in compassion : but the good king enquiring the truth of the cause , though grieved with the death of his wife , yet acquit him of the crime , and held him in as much honour and esteem as ever he did ; condemning also his wife as worthy of that which she had endured , for her unwomanlike and traiterous part . a notable example of justice in him , and of punishment in her , that forgetting the law of womanhood and modesty , made her selfe a bawd unto her brothers lust : whose memory as it shall be odious and execrable , so his justice deserveth to be engraven in marble with characters of gold . equal to this king in punishing a rape , was otho the first : for as he passed through italy with an army , a certain woman cast her selfe downe at his feet for justice against a villain that had spoiled her of her chastity ; who deferring the execution of the law till his returne , because his haste was great , the woman asked , who should then put him in minde thereof ? he answered , this church which thou seest shall be a witnesse betwixt me and thee , that i will then revenge thy wrong . now when he had made an end of this warfare , in his returne , as he beheld the church , he called to minde the woman , and caused her be fetched ; who falling downe before him , desired now pardon for him whom before she had accused , seeing he had now made her his wife , and redeemed his injury with sufficient satisfaction : not so i swear ( quoth otho ) your compacting shall not infringe , or colludo the sacred law , but he shall die for his former fault , and so he caused him to be put to death . a notable example for them , that after they have committed filthinesse with a maid , thinke it no sin , but competent amends , if they take her in marriage whom they abused before in fornication . nothing inferiour to these in punishing this sin , was gonzaga duke of ferrara , as by this history following may appear . in the year . a citizen of comun was cast into prison upon an accusation of murder , whom to deliver from the judgement of death , his wife wrought all meanes possible : therefore comming to the captain that held him prisoner , she sued to him for her husbands life ; who upon condition of her yeelding to his lust and payment of two hundred ducats , promised safe deliverance for him ; the poor woman seeing that nothing could redeem her husbands life , but losse and shipwracke of her owne honesty , told her husband : who willed her to yeeld to the captaines desire , and not to pretermit so good an occasion ; wherefore she consented : but after the pleasure past , the traiterous and wicked captain put her husband to death notwithstanding : which injury when she complained to gonzaga duke of ferrara , he caused the captain first to restore backe her two hundred ducats , with an addition of seven hundred crownes , and secondly to marry her to his wife ; and lastly , when he hoped to enjoy her body , to be hanged for his treachery . o noble justice , and comparable to the worthiest deeds of antiquity , and deserving to be held in perpetuall remembrance ! as these before mentioned excelled in punishing this sin , so this fellow following excelled in committing it , and in being punished for it ; his name is novellus cararius , lord of pavie , a man of note and credit in the world for his greatnesse , but of infamy and discredit for his wickednesse . this man after many cruell murders and bloudy practises , which he exercised in every place where he came , fell at last into this notorious and abhominable crime ; for lying at vincentia , he fell in love with a young maid of excellent beauty , but more excellent honesty , an honest citizens daughter , whom he commanded her parents to send unto him , that he might have his pleasure of her : but when they regarding their credit , and she her chastity , more than the tyrans command , refused to come , he took her violently out of their house , and constrained her body to his lust ; and after , to adde cruelty to villany , chopped her into small pieces , and sent them to her parents in a basket for a present : wherewith her poor father astonished ; carried it to the senate , who sent it to venice , desiring them to consider the fact , and to revenge the cruelty . the venetians undertaking their defence , made war upon the tyran , and besieging him in his owne city , took him at last prisoner , and hanged him with his two sons , francis and william . diocles , son of pisistratus , tyran of athens , for ravishing a maid was slain by her brother ; whose death when hippias his brother undertook to revenge , and caused the maidens brother to be racked , that he might discover the other conspiratours , he named all the tyrans friends ( which by commandment being put to death ) the tyran asked , whether there were any more ? none but onely thy selfe ( quoth he ) whom i would wish next to be hanged ; whereby it was perceived how abundantly he had revenged his sisters chastity : by whose notable stomacke all the athenians being put in remembrance of their liberty , expelled their tyran hippias out of their city . mundus , a young gentleman of rome , ravished the chaste matron paulina in this fashion : when he perceived her resolution not to yeeld unto his lust , he perswaded the priests of isis to say , that they were warned by an oracle , how that anubius the god of egypt , desired the company of the said paulina : to whom the chaste matron gave light credence , both because she thought the priests would not lie , and also because it was accounted a great renowne to have to do with a god : and thus by this meanes was paulina abused by mundus in the temple of isis , under the name of anubius . which thing being after disclosed by mundus himselfe , he was thus justly revenged ; the priests were put to death , the temple beaten downe to the ground , the image of isis throwne into tiber , and the young man banished . a principall occasion of the danes first arrivall here in england ( which after conquered the whole land , and exercised among the inhabitants most horrible cruelties and outrages ) was a rape committed by one osbright a deputy king , under the king of the west-saxons in the north part . this osbright upon a time journeying by the way , turned into the house of one of his nobles called bruer , who having a wife of great beauty ( he being from home ) the king after dinner ( allured with her excellent beauty ) took her to a secret chamber , where he forcibly , contrary to her will , ravished her : whereupon she being greatly dismayed and vexed , made her mone to her husband at his returne , of this violence and injury received . the nobleman forthwith studying revenge , first went to the king , and resigned to his hands all such services and possessions which he held of him , and then took shipping and sailed into denmarke , where he had great friends , and had his bringing up : there making his mone to codrinus the king , desired his aid in revenging of the great villany of osbright against him and his wife . codrinus glad to entertain any occasion of quarrell against this land , presently levied an army , and preparing all things for the same , sendeth forth inguar and hubba , two brethren , with a mighty army of danes into england ; who first arriving at holdernesse , burnt up the countrey , and killed without mercy both men , women , and children : then marching towards yorke , encountered with wicked osbright himselfe , where he , with the most part of his army was slain and discomfited : a just reward for his villanous act ; as also one chief cause of the conquest of the whole land by the danes . in the year of our lord . edwine succeeding his uncle eldred , was king of england : this man was so impudent , that in the very day of his coronation he suddenly withdrew himselfe from his lords , and in sight of certain persons ravished his owne kinswoman , the wife of a nobleman of his realme , and afterward slew her husband , that he might have unlawfull use of her beauty : for which act he became so odious to his subjects and nobles , that they joyntly rose against him , and deprived him of his crowne , when he had reigned four yeares . chap. xxii . other examples of gods judgements upon adulterers . amongst all other things , this is especially to be noted , how god ( for a greater punishment of the disordinate lust of men ) strucke them with a new ( yet filthy and stinking ) kinde of disease called the french pox ; though indeed the spaniards were the first that were infected therewith , by the heat which they caught among the women of the new-found lands , and sowed the seeds thereof first in spain , and from thence sprinkled italy therewith , wherethe french men caught it , when charles the eighth their king went against naples . from whence the contagion spread it selfe throughout divers places of europe . barbary was so over-growne with it , that in all their cities the tenth part escaped not untouched , nay almost not a family but was infected . from thence it ran to aegypt , syria , and the graund cair ; and it may near hand truly be said , that there was not a corner of the habitable world , where this not onely new and strange ( for it was never heard of in antient ages ) but terrible and hideous scourge of gods wrath stretched not it selfe . they that were spotted with it , and had it rooted in their bodies , led a languishing life , full of aches and torments , and carried in their visages filthy markes of unclean behaviour , as ulcers , boyles , and such like , that greatly disfigured them . and herein we see the words of saint paul verified , that an adulterer sinneth against his owne body . now for so much as the world is so brutishly carried into this sin , as to none more , the lord therefore hath declared his anger against it in divers sorts , so that divers times he hath punished it in the very act , or not long after , by a strange death . of which , alcibiades , one of the great captaines of athens , may stand for an example ; who being polluted with many great and odious vices , and much given to his pleasures , and subject to all uncleannesse , ended his life in the midst thereof : for as he was in company of a phrygian strumpet ( having flowne thither to the king of phrygia for shelter ) was notwithstanding set upon by certain guards , which the king ( induced by his enemies ) sent to stay him ; but they though in number many , through the conceived opinion of his notable valour , durst not apprehend him at hand , but set fire to the house , standing themselves in armes round about it , to receive him if need were : he seeing the fire , leaped through the midst of it , and so long defended himselfe amongst them all , till strength failed in himselfe , and blowes encreasing upon him , constrained him to give up his life amongst them . pliny telleth of cornelius gallus and q. elerius , two roman knights , that died in the very action of filthinesse . in the irish history we finde recorded a notable judgement of god upon a notorious and cruell lecher , one turgesnis , a norwegian , who having twice invaded ireland , reigned there as king for the space of thirty yeares . this tyran not onely cried havocke and spoil upon the whole countrey , abusing his victory very insolently , but also spared not to abuse virgins and women at his pleasure , to the satisfying of his filthy lust . omalaghlilen king of meth was in some trust with the tyran : his onely daughter turgesnis craved for his concubine ; but he having a ready wit , and watching his opportunity , seemed not onely not to deny his daughter , but to offer him the choice of many other his neeces and cousins , endowed ( as he s●● them forth ) with such singular beauty , as they seemed rather angels than mortall creatures . the tyran as it were ravished , and doting in love with those pecrlesse pieces , could endure no delay , but must needs possesse himselfe of their bodies , and that very speedily : to which omalagblilen condescending , attired his daughter in princelike apparell , and with her sixteen proper young men , beautifull and amiable to behold , in like array , and so being sent unto the king , were presented unto him in his privy chamber , having none about him but a few dissolute youthfull persons : whereupon those disguised young striplings drew forth from under their long womanish garments their skenes , and valiantly bestirring themselves , first stabbed their weapons points through the body of the tyran , and then served all those youthes about him with the like sauce , they making small or no resistance . and thus the abhominable lecher , together with his rabble of filthy pandars , received the due reward of their ugly filthinesse ; and by this means the irish nation was freed from the slavery of a cruell tyran . theodebert , the eldest son of glotharius , died amidst his whores , to whom he was ( though married ) too too much addicted . the like befell one bertrane ferrier at barcelone in spain , according to the report of pontanus . in like manner there was one giachet geneve of saluces , a man that had both wife and children of his owne , of good yeares , well learned , and of good esteem amongst his neighbour citisens , that secretly haunted the company of a young woman ; with whom being coupled one evening in his study , he suddenly died : his wife and children seeing his longtariance , when time required to go to bed , called him , and knocked at his door very hard , but when no answer was made , they broke open the doores that were locked on the inner side , and found him ( to their great grief and dismay ) lying upon the woman starke dead , and her dead also . claudius of asses , counsellour of the parliament of paris , ( a man very evill-affected toward the professours of the gospel ) committed villany with one of his waiting-maids , in the very midst whereof he was taken with an apoplexy , which immediately after made an end of him . not long since , here in our owne countrey , a noblemans servant of good credit and place with his master , having familiarity with another mans wife , as he was about to commit villany with her in a chamber , he fell downe starke dead with his ho●e about his heeles : which being heard ( by reason of the noise his fall made ) of those which were in the lower room , they all ran up hastily , and easily perceived both the villany he went about , and the horrible judgement of god upon him for the same . this happened in northamptonshire , as it was testified by very godly , honest , and sufficient witnesses . another in hertfordshire about barkway , having the company of a harlot in a wood , was also surprised by the judgement of god , and strucke dead as it seemed in the very committall of that filthy act : his name i conceal , as also of the former , that none might thinke themselves disgraced thereby , but all learne to fear the wrath of god , and tremble at his judgements . we reade also of a chirurgeon , who disdaining his honest wife , had abandoned himselfe to a strumpet ; and going on a time to horsebacke , and asked by his wife whither he went , he answered scornefully , to the stewes , going indeed presently to his adulteresse . after a while he returneth to horse , and offering to manage his round , the horse leapes and bounds extraordinarily , and casts this wretched man out of the saddle , in such sort , as one of his feet hung in the bridle . the horse being hot , ran so furiously upon the stones , as he beat out his braines , and never stayed untill he came before the stues , where this miserable man remained dead upon the place . the spaniards in the west-indies going to seek gold near unto the gulfe of uruba , their captain , called horeda , carried away the daughter of the cacique or lord of the place prisoner , and abused her as his concubine : the cacique soon after came to the captain , making shew that he came to redeem his daughter , but being come into his presence , he reproached him with injurious words , and shot a poysoned arrow at him , with an intent to kill him ; but he wounded him onely in the thigh : whereupon the spaniards rushing in suddenly with their swords drawne , slew the cacique , his wife , and all his company . but this villanous captain escaped not the arrow of gods wrath : for he was driven to retire out of that countrey into hispaniola , where he died of his wound within few dayes after in extreme paines : all his company being imbarqued to spain-ward , were driven backe by the winde , and after infinite toiles , some of them were slain by the indians , and the rest died miserably of divers diseases : and this was the fruit of that adultery . in the year . a certain religious man in the towne of clavenne in the grisons countrey , being enamoured with a certain beautifull maid , assayed by all meanes to corrupt her chastity , and to allure her to his will : but when by no meanes he could obtaine his desire , he counterfeited certain apparitions and revelations , abusing the sacred name of god , and of the virgin mary , and so seduced this poor maid to his lust : but his imposture being discovered , he was committed to prison , and notwithstanding his order , was publikely beheaded , and his body burnt . chap. xxiii . shewing that stues ought not to be suffered among christians . by this which hath been spoken it appeareth manifestly , how infamous a thing is it among christians to privilege and allow publique places for adulteries , albeit it is a common thing in the greatest cities of europe ; yea , and in the very bowels of christendom , where no such villany should be tolerated . there is nothing that can cast any colour of excuse upon it , seeing it is expresly contrary to gods ediet in many places : as first , thou shalt not commit adultery : and in lev. . . thou shalt not pollute thy daughter in prostituting her to be a where , lest the land be defiled with wheredom , and filled with wickednesse : and in deut. . . let there be no where of the daughters of israel , neither a where-keeper of the sonnes of israel . this is the decree of god , and the rule which he had given us to square our affections by , and it admitteth no dispensation . but some do object , that those things are tolerated to avoid greater mischiefes : as though the lord were not well advised when he gave forth those commandments , or that mortall men had more discretion than the immortall god. this truely is nothing else but to reject and disannull that which saint paul requireth as a duty of all christians ; namely , that fornication and all uncleannesse should not once be named amongst us , neither filthinesse , foolish talking , or jesting , which are things not comely ; forsomuch as no whoremonger nor unclean person can have any inheritance in the kingdom of god. plate the philosopher , though a panim , and ignorant of the knowledge of the true god , for bad expresly in his common wealth poets and painters to represent or set to the view any unclean and lascivious counterfeit , whereby good manners might be any wayes depraved . aristotle following his masters steps , ordained in his politiques , that all filthy communication should be banished out of his city . how far then were they from giving leave and liberty for filthy and stinking brothel-houses to be erected and maintained ? in this therefore the very heathen are a shame and reproach to those that call themselves christians and catholiques . besides , the goodly reason which they alleage for their upholding of their stues is so far from the truth , that the contrary is ever truer ; namely , that by their odious and dishonest liberty more evill ariseth to the world than otherwise would , insomuch as it setteth open a wide door to all dissolutenesse and whoredomes , and an occasion of lechery and uncleannesse even to those that otherwise would abstain from all such filthy actions . how many young folke are there , as well men as women , that by this meanes give themselves over to loosenesse , and undo themselves utterly ? how many murders are , have been , and still will be committed thereby ? what a disorder , confusion , and ignominy of nature is it , for a father to lie with her with whom his son had been but a little before ? or the son to come after the father ? and such like : but by the just judgement of god it commeth to passe , that that which is thought to be enclosed within the precincts of certain appointed places , spreadeth it selfe at large so far , that oftentimes whole streets and cities are poysoned ; yea , even their houses , who in regard of their place either in the law or policy , ought to stop the stream of such vices : nay , which is more marvell , they that with open mouth vaunt themselves to be gods lieutenants on earth , christs vicars , and successours to his apostles , are so filthy and abhominable , as to suffer publike bauds and whores to be under their noses uncontroled ; and which is more , to enrich their treasures by their traffique . cornelius agrippa saith , that of all the ●e-bauds of his time , pope sextus was most infamous : for he builded a most glorious and stately stues ( if any state or glory can abide in so bad a place ) as well for common adultery , as unnaturall sodomy , to be exercised in . he used ( as heliogabalus was wont to do ) to maintain whole heards of whores , with whom he participated his friends and servants as they stood in need , and by adulteries reared yearly great revenues into his purse . baleus saith , that at this day every whore in rome payes tribute to the pope , a iulle ; which amounted then to twenty thousand ducats by the year at least ; but now the number is so encreased , that it ariseth to fourty thousand . i thinke there is none ignorant , how pope paul the third had by computation five and fourty thousand whores and curtezans , that paid him a monethly tribute for their whoredomes : and thus also this holy father was a protectour and upholder of the stues , and deserved by his villanous behaviour ( for he was one of the lewdest adulterers of that time ) to bear the name of the master and erectour of these filthy places : and herein both he and the rest of that crue have shewed themselves enemies to god , and true antichrists indeed , and have not onely imitated , but far surpassed shamelesse and wicked caligula in all filthy and monstrous dealings . thou shalt not ( saith moses ) bring the hire of a whore into the house of the lord thy god for any vow : by what title then can these honest men exact so great rent from their whorish tenants , seeing it is by the law of god a thing so abhominable ? truly it can no otherwise be but a kinde of art of baudery , as may be gathered out of the law which is in f. deritu nupt . l. palem . qui habet mancipia , &c. the meaning whereof is , that he which for gain prostituteth his slaves to the lust of men , and draweth thereby commodity to himselfe , is a baud : he is also stained with infamy by the law athletas , that partaketh the gain or wages of a whore . how much more then is that law of iustinian to be commended , which commandeth all whores to be banished out of the confines of cities and commonwealths ? it was also a worthy and memorable act of theodosius , when he rooted the stues out of rome ; and of saint lewis king of france , that pulled downe the stues at paris , and chased away , as neer as he could , all loose and whorish women from his dominions . the antient romans permitted no woman to become an open whore , before she had made a formall declaration of her intent before the aediles ; thinking by this meanes to quench their hot lust , because they would be ashamed to make such an open confession . and by a decree of the senate it was enacted , that no woman comming of gentile stocke should be suffered to give her selfe over to this trade , it being a stain and blot to true nobility . chap. xxiiii . of whoredomes committed under colour of marriage . seeing that oftentimes it falleth out , that those which in shew seem most honest , thinke it a thing lawfull to converse together as man and wife by some secret and private contract , without making account of the publike celebration of marriage as necessary , but for some worldly respects , according as their foolish and disordinate affections misperswadeth them , to dispence therewith : it shall not be impertinent as we go , to give warning how unlawfull all such conversation is , and how contrary to good manners , and to the laudable customes of all civill and well governed people . for it is so far from deserving the name of marriage , that on the other side it can be nothing but plain whoredom and fornication : the which name and title tertullian giveth to all secret and privy meeting which have not been allowed of , received , and blessed by the church of god. again , besides the evill examples which is exhibited , there is this mischief moreover , that the children of such a bed cannot be esteemed legitimate , yea god himselfe accurseth such law lesse familiarity , as the mischiefes that arise therefrom do declare , whereof this one example which we alledge shall serve for sufficient proof . in the reigne of lewis the ninth , king of france , and iulius the second , pope of rome , there was a gentleman of naples called antonio bologne , that had been governour of fredericke of arragons house , when he was king of naples , and had the same office under the duchesse of malfi after she was widow ; with whom in protract of time he grew to have such secret and privie acquaintance ( albeit she was a princesse and he her servant ) that he enjoyeed her as his owne wife . and thus they conversed secretly together under the colour of marriage accorded betwixt them , the space of certain yeares , untill she had bore unto him three children : by which meanes their private dealings which they so much desired to smother and keep close , burst out and bewrayed it selfe . the matter being come to her brothers eares , they took it so to the heart , that they could not rest untill they had revenged the vile injury and dishonour which they pretended to have been done to them and their whole house , equally by them both . therefore when they had chased them first from ancona , whither in hope of quietnesse they had fled out of naples , they drave them also out of tuscane : who seeing themselves so hotly pursued on every side , resolved to make towards venice , thinking there to finde some safety : but in the midway she was overtaken , and brought backe to naples , where in short space she miserably ended her life : for her brothers guard strangled her to death , together with her chambermaid , who had served in stead of a baud to them ; and her poor infants which she had by the said bologne . but he by the goodnesse of his horse escaping , took his flight to milan , where he sojourned quietly a long while , untill at the instant pursuit of one of her brothers , the cardinall of arragon , he was slain in the open streets , when he least mistrusted any present danger . and this was a true cardinall like exploit indeed , representing that mildenesse , mercifulnesse , and good nature which is so required of every christian , in traiterously murdering a man so many yeares after the first rancour was conceived , that might well in halfe that space have been digested , in fostering hatred so long in his cruell heart , and waging ruffians and murderers to commit so monstrous an act : wherein albeir the cardinals cruelty was most famous , as also in putting to death the poor infants , yet gods justice bare the sway , that used him as an instrument to punish those who under the vail of secret marriage thought it lawfull for them to commit any villany . and thus god busieth sometime the most wicked about his will , and maketh the rage and fury of the devill himselfe serve for meanes to bring to passe his fearfull judgements . chap. xxv . of unlawfull marriages , and their issues . now to redres all such evils as have before been mentioned , and to avoid all inconveniences in this case , god of his bountifull mercy hath ordained marriage as a remedy to be applied to all such as have not the gift of continency , least they should fall into fornication : which notwithstanding many shamelesse creatures that blush not at their owne filthinesse , but rather rejoyce therein , make no account of . such are they that making marriage one of the sacraments of the church , do neverthelesse despise as a vile and prophane thing ; albeit that the apostle saith , that marriage is honourable among all men , and the bed undefiled ; but whoremongers and adulterers god will judge . but they have it not in that estimation , seeing by authority they are deprived of the use thereof , and not of adultery . that which is honest and laudable is forbidden , and that which is sinfull and unlawfull , allowed of . this ( saith sleiden ) is the custom of the germane bishops , for money to suffer their priests to keep harlots , not exacting any other punishment , saving their purses , to privilege their knaveries . but these reines of liberty were let more loose in certain villages of the cantons of switzers , where it was not onely winked at , but also commanded , that every new priest should have his private whore for his owne tooth ; that he might not intermeddle with other mens . neither was it without reason that iohn le maire said , how under the shew and colour of chastity , priests whoredomes did overflow , being men abandoned to all dissolute and riotous living . now then it were far better to marry than to burne ; yet in such sort to marry , that all giddinesse and inconsideration set aside , every one should matcht himselfe according to his degree and age , with great respect and good advisement had unto them both , to the end to avoid those mischiefes and enormities which oftentimes happen , when either by an over-hardy , foolish , and rash presumption , a man would nestle himselfe in an higher nest than his estate and calling requireth , or by a sensuall and fleshly lust passing the bounds of reason , goeth about to constrain and interrupt the law of nature . the chiefest thing that is required in marriage , is the consent of parties , as well of themselves that are to be joyned together , as of each of their parents ; the contrary whereof is constraint , where either party is forced : as it hapned to those two hundred maids which the benjamites took by force and violence to be their wives . this was a reproach to romulus the first king of rome , when he ravished the sabine virgins that came to see their sports , which was cause of great war betwixt them . moreover besides the mutuall joint of love which ought to be betwixt man and wife , it is necessary that they that marry do marry in the lord , to serve him in greater purity , and with lesse disturbance ; which cannot be if a christian marry an infidell , for the great difficulties and hinderances that usually spring from such a root . therefore it was straitly forbidden the people of god to contract marriages with idolaters ; yea , and the holy patriarchs before any such law was given , had carefully great regard ( in the marriages of their children ) to this thing , as the example of abraham doth sufficiently declare . therefore they that have any manner of government and authority over unmarried folkes , whether they be fathers , morthers , kinsmen , or tutors , ought to have especiall care and regard thereof . yea , christian princes and lords , or rulers of common-wealths , should not in this respect be so supine and negligent in the performance of their offices , as once to permit and suffer this amongst them , which is so directly contrary to the word of god ; but rather by especiall charge forbid it , to the end that both their lawes might be conformable , and in every respect agreeable to the holy ordinance of god ; and that the way might be stopped to those mischiefes which were likely to arise from such evil concluded marriages . for what reason is it that a young maid baptised and brought up in the church of christ , should be given in marriage to a worshipper of images and idols ; and sent to such a countrey where the worship of god is not so much as once thought upon ? is not this to plucke a soul out of the house of god , and thrust it into the house of the devill ? out of heaven , into hell ? than which , what greater apostasie or falling from god can there be ? whereof all they are guilty , that either make up such marriages ; or give their good will or consent to them , or do not hinder the cause and proceedings of them , if any manner of way they can . now that this confusion and mixture of religion in marriages is unpleasant and noysom to god , it manifestly appeareth gen. . where it is said , that because the sonnes of god ( to wit , those whom god had separated for himselfe from the beginning of the world to be his peculiar ones , ) were so evill advised , as to be allured with the beauties of the daughters of men , ( to wit , of those which were not chosen of god to be his people ; and to marry with them , corrupting themselves by this contagious acquaintance of prophane people , with whom they should have had nothing to do ) that therefore god was incensed against them , and resolved simply to revenge the wickednesse of each party without respect . beside , the monstrous fruits of those prophane marriages , do sufficiently declare their odiousnesse in gods sight : for from them arose gyants of strength and stature , exceeding the proportion of men , who by their hugenesse did much wrong and violence in the world , and gained fearfull and terrible names to themselves : but god ( provoked by their oppressions ) drowned their tyrannies in the floud , and made an end of the world for their sakes . in the time of the judges in israel , the israelites were chastised by the hand of god for this same fault ; for they tooke to wives the daughters of the uncircumcised , and gave them their daughters also . in like sort framed they themselves by this meanes to their corrupt manners and superstitions , and to the service of their idolatrous gods : but the lord of heaven raigned downe anger upon their heads , and made them subject to a stranger , the king of mesopotamia , whom they served the space of eight yeares . looke what hapned to king solomon for giving his heart to strange women that were not of the houshold of gods people : he that before was replenished with such admirable wisdome , that he was the wonder of the world , was in his olde age deprived thereof , and besotted with a kinde of dulnesse of understanding , and led aside from the true knowledge of god to serve idols , and to build them altars and chappels for their worship ; and all this to please forsooth his wives humours , whose acquaintance was the chiefe cause of his misery and apostasie . chap. xxiv . touching incestuous marriages . now as it is unlawfull to contract marriages with parties of contrary religion , so it is as unlawfull to marry those that are neare unto us by any degree of kindred or affinity , as it is inhibited not only by the law of god , but also by civill and politique constitutions : whereunto all nations have ever by the sole instinct of nature agreed and accorded , except the aegyptians and persians , whose abhominations were so great , as to take their owne sisters and mothers to be their wives . cambyses king of media and persia , married his owne sister , but it was not long ere he put her to death : a just proofe of an unjust and accursed marriage . many others there were in protract of time , that in their insatiable lusts shewed themselves no lesse unstaied and unbriedled in their lawlesse affections then he : one of which was antigonus king of judea , son of herodes , sirnamed great , who blushed not to marry his sister , the late wife of his deceased brother alexander , by whom she had borne two children : but for this and divers other his good deeds , he lost not only his goods ( which were confiscated ) but was himselfe also banished out of his countrey into a forraine place , from judea to vienna , in france . herod also the tetrarch was so impudent and shamelesse , that he tooke from his brother philip his wife herodias , and espoused her unto himselfe : which shamelesse and incestuous deed iohn baptist reproving in him , told him plainly how unlawfull it was for him to possesse his brothers wise : but the punishment which befell him for this , and many other his sins , we have heard in the former booke , and need not here to be repeated . anton. caracalla tooke to wife his mother in law , allured thereunto by her faire enticements : whose wretched and miserable end hath already been touched in the former booke . the emperour heraclius , after the decease of his first wife , married his owne neece the daughter of his brother : which turned mightily to his undoing ; for besides that , that under his raigne , and as it were by his occasion , the saracens entred the borders of christendome , and spoiled and destroyed his dominions under his nose , to his foule and utter disgrace , he was over and above smitten corporally with so grievous and irksome a disease of dropsie , that he dyed thereof . thus many men run ryot , by assuming to themselves too much liberty , and breake the bounds of civill honesty required in all contracts , and too audaciously set themselves against the commandement of god , which ought to be of such authority with all men , that none ( be they never so great ) should dare to derogate one jot from them , unlesse they meant wholly to oppose themselves as profest enemies to god himselfe , and to turne all the good order of things into confusion . all which notwithstanding , some of the romish popes have presumed to encroach upon gods right , and to disanull by their foolish decrees the lawes of the almighty : as alexander the sixth did , who by his bull approved the incestuous marriage of ferdinand king of naples with his owne aunt his father alphonsus sister by the fathers side : which otherwise ( saith cardinall bembus ) had been against all law and equity , and in no case to be tollerated and borne withall . henry the seventh , king of england , after the death of his eldest son arthur , caused ( by the speciall dispensation of pope iulius ) his next son named henry , to take to wife his brothers widdow called katherine , daughter to ferdinando king of spaine , for the desire he had to have this spanish affinity continued : who succeeding his father in the crowne , after continuance of time , began to advise himselfe , and to consult whether this marriage with his brothers wife were lawfull or no ; and found it by conference both of holy and prophane lawes utterly unlawfull : whereupon he sent certaine bishops to the queene to give her to know , that the popes dispensation was altogether unjust , and of none effect to priviledge such an act : to whom she answered , that it was too late to call in question the popes bull which so long time they had allowed of . the two cardinals that were in commission from the pope to decide the controversie , and to award judgement upon the matter , were once upon point to conclude the decree which the king desired , had not the pope impeached their determination in regard of the emperour charles , nephew to the said queene , whom he was loath to displease : wherefore the king seeing himselfe frustrate of his purpose in this behalfe , sent into divers countries to know the judgement of all the learned divines concerning the matter in controversie , who ( especially those that dwelt not far off ) seemed to allow and approve the divorce : thereupon he resolved ( rejecting his olde wife ) to take him to a new , and to marrie ( as he did ) anne of bulloine one of the queenes maides of honour , a woman of most rare and excellent beauty . now as touching his first marriage with his brothers wife , how unfortunate it was in it owne nature , and how unjustly dispensed withall by the pope , we shall anon see by those heavy , sorrowfull , and troublesome events and issues which immediatly followed in the neck thereof . and first and formest of the evill fare of the cardinall of yorke , with whom the king being highly displeased for that at his instance and request , the pope had opposed himselfe to this marriage , requited him ( and not undeservedly ) on this manner : first he deposed him from the office of the chancellorship : secondly , deprived him of two of his three bishoprickes which he held : and lastly , sent him packing to his owne bouse , as one whom he never purposed more to see : yet afterward being advertised of certaine insolent and threatning speeches which he used against him , he sent againe for him : but he not daring to refuse to come at his call , dyed in the way with meere griefe and despight . the pope gave his definitive sentence against this act , and favoured the cause of the divorced ladie : but what gained he by it , save only that the king , offended with him , rejected him and all his trumpery , retained his yearely tribute levied out of this realm , and converted it to another use : and this was the recompence of his goodly dispensation with an incestuous marriage : wherein although , to speake truly and properly , he lost nothing of his owne , yet it was a deep check and no shallow losse to him and his successors , to be deprived of so goodly a revenue , and so great authority in this realme , as he then was . chap. xxvii . of adulterie . seeing that marriage is so holy an institution and ordinance of god , as it hath been shewed to be ; it followeth by good right that the corruption thereof , namely adultery , whereby the bond of marriage is dissolved , should be forbidden : for the woman that is polluted therewith , despiseth her owne husband , yea and for the most part hateth him , and foisteth in strange seed ( even his enemies brats ) in stead of his owne , not only to be fathered , but also to be brought up and maintained by him , and in time to be made inheritors of his possessions : which thing being once knowne , must needes stir up coales to set anger on fire , and set abroach much mischiefe : and albeit that the poore infants are innocent and guiltlesse of the crime , yet doth the punishment and ignominie thereof redound to them , because they cannot be reputed as legitimate , but are even marked with the black coale of bastardy whilest they live : so grievous is the guilt of this sin , and uneasie to be removed . for this cause the very heathen not only reproved adultery evermore , but also by authority of law prohibited it , and allotted to death the offenders therein . abimelech king of the philistims , a man without circumcision , and therefore without the covenant , knowing by the light of nature ( for hee knew not the law of god ) how sacred and inviolable the knot of marriage ought to be , expresly forbad all his people from doing any injury to isaac in regard of his wife , and from touching her dishonestly upon paine of death . out of the same fountaine sprang the words of queene hecuba in euripides , speaking to menelaus touching helen , when she admonished him to enact this law , that every woman which should betray her husbands credit , and her owne chastity to another man , should die the death . in olde time the aegyptians used to punish adultery on this sort ; the man with a thousand jerkes with a reed , and the woman with cutting off her nose ; but he that forced a free woman to his lust , had his privy members cut off . by the law of iulia , adulterers were without difference adjuged to death , insomuch that iulius antonius , a man of great parentage and reputation among the romanes , whose son was nephew to augustus sister ( as cornelius tacitus reporteth ) was for this crime executed to death . aurelianus the emperour did so hate and detest this vice , that to the end to scare and terrifie his souldiers from the like offence , he punished a souldier which had committed adultery with his hostesse in most severe manner , even by causing him to be tyed by both his feet to two trees bent downe to the earth with force , which being let goe , returning to their course , rent him cruelly in pieces , the one halfe of his body hanging on the one tree , and the other on the other . yea and at this day amongst the very turkes and tartarians , this sin is sharply punished . so that we ought not wonder that the lord should ordaine death for the adulterer . if a man ( saith the law ) lie with another mans wife , if ( i say ) he commit adultery with his neighbours wife , the adulterer and the adulteresse shall die the death . and in another place , if a man be found lying with a woman married to a man , they shall die both twaine ; to wit , the man that lay with the wife , and the wife , that thou maiest put away evill from israel . yea , and before moses time also , it was a custome to burne the adulterers with fire , as it appeareth by the sentence of iuda ( one of the twelve patriarchs ) upon thamar his daughter in law , because he supposed her to have played the whore . beside all this , to the end this sin might not be shuffled up and kept close , there was a meanes given , whereby if a man did but suspect his wife for this sin , though she could by no witnesse or proofe be convinced , her wickednesse notwithstanding most strangely and extraordinarily might be discovered . and it was this : the woman publikely at her husbands suit called in question before the priest , who was to give judgement of her after divers ceremonies and circumstances performed , and bitter curses pronounced by him , her belly would burst , and her thigh would rot , if she were guilty , and she should be a curse amongst the people for her sin ; but if she was free , no evill would come unto her . thus it pleased god to make knowne , that the filthinesse of those that are polluted with this sin , should not be hid . this may more clearely appeare by the example of the levites wife , of whom it is spoken in the , , and . chapters of iudges , who having forsaken her husband to play the whore , certaine moneths after he had againe received her to be his wife , she was given over against her will to the villanous and monstrous lusts of the most wicked and perverse gibeonites , that so abused her for the space of a whole night together , that in the morning she was found dead upon the threshold : which thing turned to a great destruction and overthrow in israel ; for the levite , when he arose , and found his wife newly dead at the dore of his lodging , he cut and dismembred her body into twelve pieces , and sent them into all the countries of israel , to every tribe one , to give them to understand , how vile and monstrous an injurie was done unto him : whereupon the whole nation assembling and consulting together , when they saw how the benjamites ( in whose tribe this monstrous villany was committed ) make no reckoning of seeing punishment executed upon those execrable wretches , they tooke armes against them , and made war upon them ; wherein though at the first conflict they lost to the number of forty thousand men , yet afterward they discomfited and overthrew the benjamites , and slew of them . rasing and burning downe the city gibea ( where the sinne was committed ) with all the rest of the cities of that tribe , in such sort that there remained alive but six hundred persons , that saved their lives by flying into the desart , and there hid themselves foure moneths , untill such time as the israelites taking pitty of them , lest they should utterly be brought to nought , gave them to wife ( to the end to repeople them againe ) foure hundred virgins of the inhabitants of jabes gilead , reserved out of that flaughter of those people , wherein man , woman , and childe , were put to the sword , for not comming forth to take part with their brethren in that late warre . and forasmuch as yet there remained two hundred of them unprovided for , the antients of israel gave them liberty to take by force two hundred of the daughters of their people : which could not be but great injury and vexation unto their parents , to be thus robbed of their daughters , and to see them married at all adventures , without their consent or liking . these were the mischiefes which issued and sprang from that vile and abominable adultery of the wicked gibeonites with the levites wife , whose first voluntary sinne was in like manner also most justly punished by this second rape : and this is no new practise of our most just god , to punish one sinne by another , and sinners in the same kinde wherein they have offended . when king david , after he had overcome the most part of his enemies , and made them tributaries unto him , and injoyed some rest in his kingdome , whilest his men of war pursuing their victory , destroyed the ammonites , and were in besieging rabba their chiefe city , he was so enflamed with the beauty of bathshabe , vriahs wife , that he caused her to bee conveyed to him to lye with her : to which sinne he combined another more grievous ; to wit , when he saw her with childe by him ( to the end to cover his adultery ) he caused her husband to be slaine at the siege , by putting him in the vantgard of the battell at the assault ; and then thinking himselfe cocksure , married bathshabe . but all this while , as it was but vaine allurements , no solid joy that fed his minde , and his sleepe was but of sinne , not of safety , wherein he slumbred : so the lord awakened him right soone by afflictions and crosses , to make him feele the burden of the sinne which he had committed : first therefore the childe ( the fruit of this adultery ) was striken with sicknesse and dyed : next his daughter thamar , absaloms sister , was ravished by ammon one of his owne sonnes : thirdly ammon for his incest was slaine by absalom : and fourthly absalom ( ambitiously aspiring after the kingdome , and conspiring against him ) raised war upon him , and defiled his concubines , and came to a wofull destruction . all which things ( being grievous crosses to k. david ) were inflicted by the just hand of god , to chastise and correct him for his good , not to destroy him in his wickednesse : neither did it want the effect in him , for he was so far from swelling and hardening himselfe in his sin , that contrariwise he cast downe and humbled himselfe , and craved pardon and forgivenesse at the hand of god with all his heart , and true repentance : not like to such as grow obstinate in their sinnes and wickednesse , and make themselves beleeve all things are lawfull for them , although they be never so vile and dishonest . this therefore that we have spoken concerning david , is not to place him among the number of lewd and wicked livers , but to shew by his chastisements ( being a man after gods owne heart ) how odious and displeasant this sin of adultery is to the lord , and what punishment all others are to expect that wallow therein , since he spared not him whom he so much loved and favoured . chap. xxviii . other examples like unto the former . the history of the ravishment of helene , registred by so many worthy and excellent authors , and the great evils that pursued the same , is not to be counted altogether an idle fable , or an invention of pleasure , seeing that it is sure , that upon that occasion great and huge war arose betweene the graecians and the trojanes ; during the which the whole countrey was havocked , many cities and townes destroyed , much blood shed , and thousands of men discomfited ; among whom the ravisher and adulterer himselfe ( to wit paris , the chiefe mover of all those miserable tragedies ) escaped not the edge of the sword ; no nor that famous city troy ( which entertained and maintained the adulterers within her walls ) went unpunished , but at last was taken and destroyed by fire and sword . in which sacking , olde and gray headed king pri●m , with all the remnant of his halfe slaine sonnes , were together murdered , his wife and daughters were taken prisoners , and exposed to the mercy of their enemies : his whole kingdome was entirely spoiled , and his house quite defaced , and well nigh all the trojane nobility extinguished : and as touching the whore , helene her selfe ( whose disloyalty gave consent to the wicked enterprise of forsaking her husbands house , and following a stranger ) she was not exempt from punishment : for as some writers affirm , she was slaine at the sacke : but according to others , she was at that time spared , and entertained againe by menelaus her husband ; but after his death , she was banished in her olde age , and constrained for her last refuge ( being both destitute of reliefe and succour , and forsaken of kinsfolkes and friends ) to flie to rhodes , where at length ( contrary to her hope ) she was put to a shamefull death , even hanging on a tree , which she long time before deserved . the injury and dishonour done to lucrece , the wife of collatinus , by sextus tarquinius , son to superbus the last king of rome , was cause of much trouble and disquietnesse in the city and elsewhere : for first she ( not able to endure the great injurie and indignity which was done unto her , pushed forward with anger and despite ) slew her selfe in the presence of her husband and kinsfolke , notwithstanding all their desires and willingnesse to cleare her from all blame : with whose death the romanes were so stirred and provoked against sextus the sonne , and tarquinius the father , that they rebelled forthwith , and when he should enter the city , shut the gates against him , neither would receive or acknowledge him ever after for their king. whereupon ensued war abroad , and alteration of the state at home● for after that time rome endured no more king to beare rule over them , but in their roome created two consuls to be their governours ; which kinde of government continued to iulius caesars time . thus was tarquinius the father shamefully deposed from his crowne , for the adultery , or rather , rape of his son ; and tarquinius the son slaine by the sabians , for the robberies and murders which by his fathers advice he committed against them ; and he himselfe not long after in the war which by the tuscane succours he renued against rome to recover his lost estate , was discomfited with them , and slaine in the middest of the rout . in the emperour valentinianus time , the first of that name , many women of great account and parentage , were for committing adultery put to death , as testifieth ammianus marcellinus . when europe , after the horrible wasting and great ruines which it suffered by the furious invasion of attila , began to take a little breath and finde some ease , behold a new trouble , more hurtfull and pernitious than the former , came upon it , by meanes of the filthy lechery and lust of the emperour valentinianus , the third of that name , who by reason of his evill bringing up , and government under his mother placidia , being too much subject to his owne voluptuousnesse , and tyed to his owne desires , dishonoured the wife of petronius maximus , a senatour of rome , by forcing her to his pleasure ; an act indeed that cost him his life , and many more beside , and that drew after it the finall destruction of the romane empire , and the horrible besacking and desolation of the city of rome : for the emperour being thus taken and set on fire with the love of this woman , through the excellent beauty wherewith she was endued , endeavoured first to entice her to his lust by faire allurements ; and seeing that the bulwarke of her vertuous chastity would not by this meanes be shaken , but that all his pursute was still in vaine , he tryed a new course , and attempted to get her by deceit and policie ; which to bring about , one day setting himselfe to play with her husband maximus , he won of him his ring , which he no sooner had , but secretly he sent it to his wife in her husbands name , with this commandement , that by that token she should come presently to the court , to doe her duty to the empresse eudoxia : she , seeing her husbands ring , doubted nothing , but came forthwith , as she was commanded ; where , whilest she was entertained by certaine suborned women , whom the emperour had set on , he himselfe commeth in place , and discloseth unto her his whole love , which he said he could no longer represse , but must needes satisfie , if not by faire meanes , at least by force and compulsion , and so he constrained her to his lust . her husband advertised hereof , intended to revenge this injury upon the emperour with his owne hand : but seeing he could not execute his purpose , whilest actius , the captaine generall of valentinianus army lived ( a man greatly reverenced and feared for his mighty and famous exploits , atchieved in the wars against the burgundians , gothes , and attila ) he found meanes by suggesting a false accusation of treason against him ( which made him to be hated and suspected of the emperour ) to worke his death . after that actius was thus traiterously and unworthily slaine , the griefe of infinite numbers of people for him , in regard of his great vertues and good service which he had done to the commonwealth , gave maximus●it ●it occasion to practise the emperours destruction , and that by this meanes : he set on two of actius most faithfull followers , partly by laying before them the unworthy death of their master , and partly by presents and rewards , to kill the emperour ; which they performed as hee was sitting on his seat of judgement in the sight of the whole multitude ; among whom there was not one found that would oppose himselfe to maximus in his defence , save one of his eunuchs , who stepping betwixt to save his life , lost his owne : and the amazement of the whole city with this sudden accident was so great , that maximus having revenged himselfe thus upon the emperour , without much adoe not only seised upon the empire , but also upon the empresse eudoxia , and that against her will , to be his wife ( for his owne dyed but a little before : ) now the empresse , not able to endure so vile an indignity ( being above measure passionate with griefe and desire of revenge ) conspired his destruction on this manner : she sent secretly into africa to solicite and request most instantly gensericus king of the vandales , by prayers mingled with presents , to come to deliver her and the city of rome from the cruell tyranny of maximus , and to revenge the thrice unjust murder of her husband valentinian ; adding moreover , that he was bound to doe no lesse , in consideration of the league of friendship which by oath was confirmed betwixt them . gensericus well pleased with these newes , laid hold upon the offered occasion , which long time hee had more wished than hoped for , and forthwith ( being already tickled with hope of a great and inestimable booty ) rigged his ships and made ready his armie by sea , lanching forth with three hundred thousand men , vandales and moores , and with this huge fleete made straight for rome . maximus meane while mistrusting no such matter , especially from those parts , was sore affrighted at the sudden brute of their comming ; and not yet understanding the full effect of the matter , perceiving the whole citty to bee in dismay , and that not only the common people , but also the nobilitie had for feare forsaken their houses , and fled to the mountaines or forrests for safety : hee i say destitute of succour , tooke himselfe also to his heeles , as his surest refuge ; but all could not serve to rid him from the just vengeance of god prepared for him , for the murders which hee had beene cause of : for certaine senatours of rome , his private and secret foes , finding him alone in the way of his flight , and remembring their olde quarrels , fell upon him suddenly and felled him downe with stones , and after mangled him in pieces , and threw his body into tiber. three dayes after arrived gensericus with all his forces , and entering rome , found it naked of all defence , and left to his owne will and discretion : where ( albeit he professed himselfe to be a christian ) yet he shewed more pride and cruelty , and lesse pitty than either attila or allaricus , two heathen kings : for having given his souldiers the pillage of the city , they not only spoiled all private houses , but also the temples and monasteries in most cruell and riotous manner . all the best and beautifullest things of the city they took away , and carried a huge multitude of people prisoners to affrica , amongst the which was eudoxia the empresse ( with her two daughters eudocia and placidia ) who was the cause of all this calamity ; but her trechery saved not her self nor them from thraldome . and thus was rome sacked and destroyed more than ever it was before ; insomuch , that the romane empire could never after recover it selfe , but decayed every day , and grew worse and worse . these were the calamities which the adultery of valeutinian brought upon himselfe and many others , to his owne destruction , and the utter ruine of the whole empire . childericke king of france , son to merouce , for laying siege to the chastity of many great ladies of his realme , the princes and barons conspired against him , and drove him to flie for his life . eleonor the wife to king lewis of france ( he that first cut through the sea surrowes towards jerusalem , against the turkes and saracens ) would needs couragiously follow her husband in that long and dangerous voyage ; but how ? marrie , whilest he travailed night and day in perill of his life , she lay at antioch bathing her selfe in all delights , and that more licentiously than the reputation or duty of a married woman required : wherefore being had in suspition , and evill reported of for her lewd behaviour , it was thought meet that she should be divorced from the king under pretence of consanguinity , to the end she should not altogether be defamed . the faire daughters of philip the faire king of france escaped not at so good a rate : for the king as soone as he smelt out the haunt of their unchastity , caused them to be apprehended and imprisoned presently : howbeit one of them ( namely , the countesse of poictiers ) her innocency being knowne , was set at liberty , and the other two ( to wit , the queen of navarre , and the wife of iohn de le march ) being found guilty by proofe , were adjudged to perpetuall imprisonment : and the adulterers ( two brethren of the countrey of anjou ) with whom these ladies had often lyen , were first cruelly flaine , and after hanged . charles , son of the aforesaid philip the faire , had to wife the daughter of the earle of artois , that also offended in the like case , and in recompence received this dishonour and ignominie to be divorced , and put in prison , and to see him married to another before her face . in the reigne of charles the sixth there befell a notable and memorable accident , which was this : one iaques le gris , of the countrey of alanson being enamoured with a lady no lesse faire than honourable , the wife of the lord of carouge , came upon a day when he knew her husband to bee from home , to her house ; and faining as if he had some secret message to unfold unto her on her husbands behalfe ( for their familiarity was so great ) entred with her all alone into a most secret chamber , where as soone as he had gotten her , he locked the doore , and throwing himselfe upon her , forced her unto his lust , and afterward saved himselfe by speedy flight . her husband at his returne understanding the injury and wrong which was done him by this vile miscreant , sought first to revenge himselfe by justice , and therefore put his cause to be heard by the parliament of paris ; where being debated , it could not well be decided , because he wanted witnesses to convince the crime , except his owne wives words , which could not be accepted : so that the court , to the end that there might some end be made of their quarrell , ordained a combate betwixt them ; which was forthwith performed : for the two duellists entering the lists , fell presently to strokes , and that so eagerly , that in short space the quarrell was decided : the lord of carouge , husband of the wronged lady , remained conquerour , after he had slaine his enemy that had wronged him so wickedly and disloyally : the vanquished was forthwith delivered to the hangman of paris , who dragged him to mount falcon , and there hanged him . now albeit this forme and custome of deciding controversies hath no ground nor warrant either from humane or divine law ( god having ordained only an oath to end doubts , where proofes and witnesses faile ) yet doubtlesse the lord used this as an instrument to bring the treacherous and cruell adulterer to the deserved punishment and shame , which by deniall he thought to escape . a certaine seneschall of normandy perceiving the vicious and suspitious behaviour of his wife with the steward of his house , watched them so narrowly , that he tooke them in bed together ; he slew the adulterer first , and after his wife for not all her pittifull cryings for mercy , with innumerable teares for this one fault , and holding up in her armes the children which she had borne unto him , no nor her house and parentage , being sister to lewis the eleventh then king , could not withhold him from killing her with her companion : howbeit , king lewis never made shew of anger , or offence for her death . m●ssel●na , the wife of claudius the emperour , was a woman of so notable incontinency , that the would contend with the common harlots in filthy pleasure : at last she fell in love with a faire young gentleman called silius , and to obtaine more commodiously her desire , she caused his wife sillana to be divorced ; and notwithstanding she was wife to the emperour then living , yet she openly married him ; for which cause , after great complaint made to the emperour by the nobles , she was worthily put to death . abusahed king of fez was with six of his children murdered at once by his secretary for his wives sake whom he had abused . and it is not long sithence the two cities dalmendine and delmedine were taken from the king of fez , and brought u●der the portugals dominion , only for the ravishment of a woman , whom the governour violently took from her husband to abuse , and was slain for his labour . chap. xxix . other examples like unto the former . marie of arragon , wife to otho the third , was so unchast and lascious a woman , and withall barren ( for they commonly goe together ) that she could never satisfie her unsatiable lust · she carried about with her continually a young lecher in womans clothes to attend upon her person , with whom she daily committed filthinesse : who being suspected , was in the presence of many , untyred , and found to be a man ; for which villany hee was burnt to death . howbeit the empresse , though pardoned for her fault , returned to her old vomit , and continued her wanton traffique with more than either desired or loved her company : at last she fell in love with the county of mutina , a gallant man in personage , and too honest to be allured with her stale , though he was often solicited by her : wherefore like a tvgre she accused him to the emperour ( for extreame love converts to extreame hatred if it be crossed of offering to ravish her against her will ; for which cause the emperour otho caused him to lose his head : but his wife being privy to the innocency of her husband , traversed his cause , and required justice , that though his life was lost , yet his reputation might bee preserved : and to prove his innocency , she miraculously handled iron red with heat without any hurt ; which when the emperour saw , searching out the cause very narrowly he found out his wives villany , and for her paines caused her to be burned at a stake , but on the earles wife he bestowed great rewards , even foure castles in recompence of her husband , though no reward could countervaile that so great a losse . rodoaldus the eighth king of lumbardy being taken in adultery even in the fact , by the husband of the adulteresse , was slaine without delay . anno . in like sort , iohn malatesta slew his wife and the adulterer together , when he tooke them amidst their embracements . so did one lodowicke , steward of normandy , kill his wife carlotta and her lover iohn lavernus , as they were in bed together . hedion in his chronicle telleth of a doctor of the law that loved his proctors wife , with whom as he acquainted himselfe over familiarly and unhonestly , both at her owne house , when her husband was absent , and at a bath in an olde womans house hard by , the proctor watched their haunt so neere , that he caught them naked together in the bath , and so curried the lecherous doctor with a curry-combe , that he scraped out his eyes , and cut off his privy members ; so that within three dayes after he dyed : his wife he spared , because she was with childe , otherwise she should have tasted the same sauce . another storie like unto this he telleth of a popish priest , that never left to lay siege to the chastity of an honest matron , till she condescending to his desire , brought him into the snare , and caused her husband to geld him . i would to god that all that dishonour their profession by filthy actions might be served after the same manner , that there might be fewer bastards and bauds and common strumpets than there are now adaies , and that since the feare of god is extinguished in their soules , the feare and certainty of sudden judgements might restraine them . wolfius schrenk reported to martin luther , how in vaitland foure murders were committed upon the occasion of one adultery ; for whilest the adulteresse strumpet was banqueting with her lovers , her husband came in with a hunting speare in his hand , and struck him through that sat next unto her , and then her also ; other two in the mean while leapt downe staires with feare and haste , broke their armes and shortly after dyed . a certaine cardinall committed daily adultery with a mans wife , that winked and as it were subscribed unto it : wherefore her brother taking this dishonour to his house in evill part , watched when the lecher had promised to come , but upon occasion came not , and in the darke slew his sister and her husband , supposing it to have been the cardinall : but when he perceived his errour , he fled the countrey for feare of the law : howbeit , before his departure he wrought such meanes , that whom he missed in his purpose of the sword , him he murdered by poyson . this judgement is not only for adulterers , but for wittals also , that yeeld their consents to the dishonouring of their owne wives ; a monstrous kinde of creatures , and degenerate not only from the law of humanity , but of nature also . martin luther hath left recorded in his writings many examples of judgements on this sin , but especially upon clergy men , whose profession as it requireth a more strict kinde of conversation , so their sins and judgements were more notorious , both in their owne natures , and in the eye and opinion of the world , some of which , as it is not amisse to insert in this place , so it is not unnecessary to beleeve them , proceeding from the mouth of so worthy a witnesse . there was ( saith he ) a man of great authority and learning , that forsaking his secular life , betooke himselfe into the colledge of priests ( whether of devotion , or of hope of liberty to sin , let them judge that reade this history ) this new adopted priest fell in love with a masons wife , whom hee so wooed , that he got his pleasure of her ; and what fitter time but when masse was singing did he daily chuse for the performing of his villany ? in this haunt he persisted a long season , till the mason finding him in bed with his wife , did not summon him to law nor penance , but tooke a shorter course and cut his throat . another nobleman in thuringa being taken in adultery , was murthered after this strange fashion by the adulteresses husband ; he bound him hand and foot and cast him into prison ; and to quench his lust , seeing that ceres , that is , gluttony , is the fewell of venus , that is , lust , denied him all manner of sustenance , and the more to augment his paine , set hot dishes of meate before him , that the smell and sight thereof might more provoke his appetite , and the want thereof torment him more . in this torture the wretched lecher abode so long , untill he gnew off the flesh from his owne shoulders , and the eleventh day of his imprisonment ended his life . his punishment was most horrible , and too too severe in respect of the inflicter , yet most just in respect of god , whose custome is to proportion his judgements to the quality of the sin that is committed . luther affirmeth this to have hapned in his childhood , and that both the parties were known unto him by name , which for honor and charity sake he would not discose . there was another nobleman that so delighted in lust , and was so inordinate in his desires , that he shamed not to say , that if his life of pleasure , and passing from harlot to harlot might endure ever , he would not care for heaven or life eternall . what cursed madnesse and impiety is this ? a man to be so forgetfull of his maker and himselfe , that he preferred his whores before his saviour , and his filthy pleasure before the grace of god ? doth it not deserve to be punished with scorpions ? yes verily , as it was indeed ; for the polluted wretch dyed amongst his strumpets , being strucken with a sudden stroke of gods vengeance . in the yeare . a certaine bishop well seen in all learning and eloquence , and especially skilfull in languages , was notwithstanding so filthy in his conversation , that he shamed not to defile his body and name with many adulteries : but at length he was slaine by a cobler , whose wife hee had often corrupted , being taken in bed with her , and so received a due reward of his filthinesse . in the yeare of our lord . kenulphus king of the west saxons in britaine , as he usually haunted the company of a certaine harlot which hee kept at merton , was slaine by one clito the kinsmun of sigebert that was late king. sergus a king of scotland was so foule a drunkard and glutton , and so outragiously given to harlots , that he neglected his owne wife , and drove her to such penury , that she was faine to serve other noble-women for her living ; wherefore she murthered him in his bed , and after slew her selfe also . arichbertus eldest son unto lotharius king of france , dyed even as hee was embracing his whores . in summe to conclude this matter , our english chronicles report , that in the yeare of our lord , there was so great a plenty of corne and fruit in britaine , that the like had not been seene many yeares before : but this was the cause of much idlenesse , gluttony , lechery , and other vices in the land : ( for usually case and prosperity are the nurses of all enormity : ) but the lord requited this their riotous and incontinent life with so great a pestilence and mortality , that the living scantly sufficed to bury the dead . petrarch maketh mention of a certaine cardinall , that though hee was seventy yeares old , yet every night , would have a fresh whore , and to this end had certaine bauds purveyours and providers of his trash : but he dyed a miserable and wretched death . and martin luther reported , that a bishop being a common frequenter of the stewes in hidelberg , came to this mistrable end ; the boards of the chamber whither he used to enter went loosened , that as soone as he came in he slipped through and broke his neck . but above all , that which we finde written in the second booke of fincelius is most strange and wonderfull , of a priest in albenthewer , a towne neare adjoyning to gaunt in flanders , that perswaded a young maid to reject and disobey all her parents godly admonitions , and to become his concubine : when she objected how vile a sin it was , and how contrary to the law of god , he told her , that by the authority of the pope , he could dispence with any wickednesse , were it never so great , and further alledged the discommodities of marriage , and the pleasure that would arise from that kinde of life : in fine , he conquered her vertuous purpose , and made her yeeld unto his filthy lust . but when they had thus pampered their desires together a while , in came the devill , and would needs conclude the play : for as they were banquetting with many such like companions , he tooke her away from the priests side , and notwithstanding her pittifull crying and all their exorcising and conjuring , carried her quite away , telling the priest that very shortly he would , fetch him also , for he was his owne darling . i may not here passe over in silence an irish history , famous both for notorious villany , and excellent in justice ; wherein we may see by the adultery of one filthy fryer occasion given not only of much bloodshed , but of the ruine of a famous city , called rosse , scituate in leinster . this city being first an unwalled towne , was ( to prevent the sudden invasion of the irish ) compassed about with a large and strong wall , by the advice and charges of one rose , a chaste widdow and bountifull gentlewoman : this rose had issue three sons , who being bolstered out by their mothers wealth and their owne traffique , made divers prosperous voyages into far countries : but as one of the three chapmen was employed in his traffique abroad , so the pretty poppet his wise began to play the harlot at home , and that with none but a fat religious cloysterer of the towne : they wallowed so long in this stinking puddle , that suspition began to creepe into mens braines , and from suspition the matter was so apparent , that it grew to plaine proofe : her unfortunate husband was no sooner come home , but notice hereof was blowne in his eares , so that with griefe and anger he grew ( for such is the nature of jealous●e ) almost starke mad ; and not only he , but the whole towne took themselves as extreamely wronged by this shamefull fact : whereupon divers of them conspiring together , agreed ( as being a deed of charity ) to grub away such wilde shrubs from the towne , and so flocking together in the dead of the night to the abbey , wherein this fryet was cloystered ( the monument of which abbey is yet to be seen at rosse on the south side ) they undersparred the gates , and breaking open the doores , stabbed the adulterer , with the rest of the covent , through with their weapons ; where they left them goaring in their blood , and gasping up their ghosts in their couches : a cruell act , i must needs confesse , in the executioners ; who being carried away with private revenge , had no measure in their cruelty ; but yet a just vengeance upon the executed , that harboured and maintained so wretched a person : but secret and deep are the judgements of god , who punisheth one sin with another , and maketh one wicked man a rod to plague another , and after casteth the rod also into the fire : for so did he here ; stirring up the rest of the clergy to be a meanes to punish this cruelty : for when as these three brethren not long after sped themselves into some far countrey to continue their trade , the religious men being informed of their returne homeward , every night did not misse to set a lantorne on the top of a high rock ( which was used to be set upon the hulk tower , a notable marke for pilots , in directing them which way to sterne their ships , and to eschew the danger of the rockes , which are there very plentifull ) and so by this practise these three passengers bearing saile with a good winde , made right upon the lantorne , supposing it had been the hulk tower , and so ere they were aware their ship was dasht upon the rockes , and all the passengers over-whirled in the sea. and thus was adultery punished with cruelty , and cruelty with treason : but see the end ; upon this there grew so great quarrels and discontentments between the townesmen and the religious , the one cursing the other , that the estate of that flourishing towne was turned upside downe , and from abundance of prosperity , quite exchanged to extreame penury . chap. xxx . more examples of the same argument . i cannot passe over in silence a history truly tragicall , touching the death of many men , who by reason of an adultery slew one another in most strange and cruell manner , and indeed so strangely , that ( as far as i ever read or knew ) there was never the like particular deed heard of , wherein god more evidently poured forth the streame of his displeasure , turning the courage and valour of each part into rage and fury , to the end that by their owne meanes he might be revenged on them . in the dukedome of spaleto , which is the way from ancona to rome ( of the antient latines called umbria ) there were three brethren , who kept in their possession three cities of the said dukedome , namely faligno , nocera , and trevio : the eldest of whom , whose sirname was nicholas , as he passed from one town to the other , being at nocera , lodged divers times in the castle in the keepers and captaines house , whom he had there substituted to defend the place with an ordinary band of souldiers . now as he made his abode there a few dayes , he grew to cast a more lascivious eye upon the captaines wife than was meet , and from looking fell to lusting after her ; in such sort , that in short space he got very privy and familiar acquaintance with her , and oftentimes secret and suspitious meetings : which being perceived by her husband , he after watched so narrowly their haunts , that once he spyed them together without being seen of them : neverthelesse , digesting and swallowing up this sorrow with silence , and without giving forth any tokens thereof , he consulted in himselfe to revenge the injury by the death and rasing out , not only of the adulterer , but also of the whole race and fraternity . now when he had hampered this enterprise , and layed forth the plot thereof in his head , he dispatched presently a messenger to the three gentlemen brethren , to invite them against the next day to the hunting of the fairest wilde bore that was this many a day seen in the forrests of nocera . seignior nicholas failed not to come at the time appointed , accompanied with duke camerino , who desired to be one of this jolly crue : they supped in the towne , but lodged in the castle , where being at rest , about midnight the captaine rushed into his chamber with the greatest part of his guard , and there handled seignior nicholas on this manner ; he first cut off his privy members , as being principall in the offence , then thrust him through on both sides with a speare , next pluckt out his heart , and lastly , tore the rest of his body into a thousand pieces . as for the duke camerino , he shut him up in a deep and dark dungeon with all the strangers of his retinue . at day breake another of the brethren called caesar , that lay that night in the town , was sent for to come and speake with his brother , and as soone as he was entered into the court of the castle , seven or eight of the guard bound him and his followers , and carried him into the chamber where his dead brother lay chopt as small as flesh to the pot , and there murdered him also . conrade the third brother , being by reason of a marriage absent from this feast , when he received the report of these pittifull news , gathered together a band of men from all quarters , and with them ( assisted with the friends and allies of the duke camerino then prisoner ) layed siege to the castle , they battered the walls , made a breach , and gave the assault of enterance , and were manfully resisted five houres long , till the defendants being but thirty or forty men at the most , not able to stand any longer in defence , were forced to retire and lay open way of enterance to the enemy : then began a most horrible butchery of men ; for conrade , having woon the fort , first hewed them in pieces that stood in resistance , then finding the captaines father , slew him , and cast him piece-meale to the dogs ; some he tyed to the tailes of wilde horses , to be drawne over hedges , ditches , thornes , and bryers ; others he pinched with hot irons , and so burnt them to death : which when the captaine from the top of the dungeon where he had saved himselfe , beheld , he tooke his wife whom he held there prisoner , and binding her hand and foot , threw her headlong from the top of the tower upon the pavement : which the souldiers perceiving , put fire to the tower , so that he was constrained through heat and smoke ( himselfe , his brother , and his little child ) to sally downe the same way which he had taught his wife a little before to goe , and so all three broke their necks : their carkasses were cast out to bee meat for wolves , as unworthy of humane sepulture . and this was the catastrophe of that wofull tragedy , where by the occasion of one adultery ( so heavy is the curse of god upon that sin ) a number of men came to their ends . in the histories of our time we finde recorded a fearefull story of many murders springing from one adultery , together with the hand of god upon the adulterers themselves ; the story is this : an advocate of grasse in provence , called tolonio , that having the managing of the affaires of the seignior of chabrye , and by that meanes familiar accesse to him and his lady , by this familiarity allured the lady , who was then forty yeares old , and had foure children , to his filthy lust : and being plunged into this gulfe , satan did thrust them headlong into others : for first they practised and performed the massacre of her husband , walking in his warren , by two murderers suborned to that end : and secondly , when her eldest sonne seemed to dislike her wicked behaviour with the advocate , they also wrought his death , by loosing certaine boords in a gallery , where he used ordinarily to walk , so that as soone as he set his foot on these disjoynted boords , he fell downe headlong , and had his braines beaten out . and thirdly , when her younger son shewed his discontent to their brutish conversation , yet nothing misdoubted them to be guilty of the former parricides , these wicked wretches resolved to prevent him also , lest he should interrupt their resolved filthinesse . wherefore they hired a murderer to make him away ; who watching his opportunity , thrust him headlong downe a steep rock , so that he was at the bottome sooner slaine then he felt the murderer . after all this , these two miserable wretches , finding that they were observed by all men , and noted , did practise to marry together : but there was one betwixt them , namely the advocates wife ; wherefore they conspired her death to make up the messe , and indeed the villanous lecher , her husband , lying one night by her , strangled her with a napkin ; and then cryed out with a loud voice for help , pretending that a catarre had suffocated her in her sleep . but for all his cunning , the father of his wife mistrusted her death to be violent , and caused him to be strictly examined upon the same ; who presently by silence bewrayed his guilty conscience , and after without torture confessed both his fact , and all the murders before mentioned : for which he was condemned to be quartered alive in the market place of grasse , where he dwelled , and where his murders were committed . as for that cruell lady his associate , because she could not be found , being fled the countrey , she was condemned by contempt , and executed in picture . but though she escaped the hand of justice among men , yet the hand of god pursued her : for flying to genoa , she was first robbed by a servant of all she had , and after being constrained to serve an olde widdow , and to teach her daughters , being tormented with the sting of her owne conscience , within short space dyed in great misery . in the time of pope stephen the eighth , there was a varlet priest that was chaplaine in the house of a marquesse of italie , who although he was very mishapen and evill favoured , yet was entertained of the lady marquesse his mistresse to her bed , and made her paramour : upon a night as he was going to lie with her according to his wont ( his lord being from home ) behold a dog barked so fiercely , leaping and biting at him , that all the servants of the house being awaked ran thitherward , and finding this gallant in the snare , took him , and for all his bauld crowne stripped him naked , and cut off cleane his privy and adulterous parts : and thus was this lecherous priest served . pope iohn the thirteenth , a man as of wicked conversation in all things ▪ so especially abominable in whoredomes and adultery , which good conditions whilest he pursued , he was one day taken tardy in the plain fields , whither he went to disport himselfe ; for he was found in the act of adultery , and slaine forthwith : and these are the godly fruits of those single life-lovers , to whom the use of marriage is counted unlawfull , and therefore forbidden , but adultery not once prohibited nor disallowed . chap. xxxi . of such as are divorced without cause : by these and such like judgements , it pleaseth god to make knowne unto men how much he desireth to have the estate of marriage maintained and preserved in the integrity , and how much every one ought to take heed how to deprave or corrupt the same : now then to proceed . if it be a sin to take away , ravish , or intice to folly another mans wife , shall we not thinke it an equall sin for a husband to forsake his wife , and cast her off to take another , she having not disanulled and cancelled the bond of marriage by adultery ? yes verily ; for as concerning the permission of divorce to the israelites under the law , our saviour himselfe expoundeth the meaning and intent thereof in the gospell , to be nothing else but a toleration for the hardnesse and stubbornnesse of their hearts , and not a constitution from the beginning ; upon which occasion speaking of marriage , and declaring the right and strength of the same ; he saith , that whosoever putteth away his wife , except it be for adultery , and marrieth another , committeth adultery ; and he that marrieth her that is put away , committeth adultery also . all which notwithstanding the great men of this world let loose themselves to this sin too licentiously , as it appeareth by many examples : as of antiochus theos , son of antiochus soter , king of syria , who to the end to goe with ptolomie philadelphus , king of aegypt , and marrie his daughter bernice , cast off his wife laodicea , that had borne him children , and tooke bernice to be his wife : but ere long he rejected her also , and betrayed her to her enemies ( namely his son callinicus ) who slew her with one of her sons , and all that belonged unto her : and then he tooke againe his old wife , for which cause ptolemie euergetes ( son to philadelphus ) renewed war upon him . herod the tetrarch was so bewitched with the love of herodias his brother philips wife , that , to the end he might enjoy her , he disclaimed his lawfull wife , and sent her home to her father king aretas ; who being touched and netled with this indignity and disgrace , sought to revenge himselfe by armes : and indeed made so hot war upon him , and charged his army so furiously , that it was discomfited by him : after which shamefull losse , he was by the emperour caligula's commandement banished to lions , there to end the residue of his daies . among the romanes marcus antonius was noted for the most dissolute and impudent in this case of divorce , for albeit that in the beginning of his triumvirship he forsooke his first wife to marry octavius his sister , yet hee proceeded further , not content herewith , but must needs forsake her also , to be with cleopatra the queen of aegypt , from whence sprung out many great evils , which at length fell upon his owne head , to his finall ruine and destruction : for when he saw himselfe in such straits , that no meanes could be found to resist octavius , be sheathed with his owne hands his sword into his bowels , when all his servants being requested , refused to performe the same ; and being thus wounded , he fell upon a little bed , intreating those that were present , to make an end of his daies ; but they all fled and left him in the chamber crying and tormenting himselfe , untill such time that he was conveighed to the monument wherein cleopatra was inclosed , that he might die there . cleopatra seeing this pittifull spectacle , all amased let downe chaines and cords from the high window , and with the help of her two maids drew him up into the monument , uniting their forces , and doing what they could to get his poore carkasse , though by a shamefull and undecent manner , for the gate was locked and might not be opened ; and it was a lamentable sight to see his poore body all besmeared with blood , and breathing now his last blast ( for he dyed as soone as he came to the top ) to be drawne up on that cruell fashion . as for cleopatra , who by her flattering allurements ravished the heart of this miserable man , and was cause of his second divorce , shee played her true part also in this wofull tragedy , and as she partaked of the sin , so she did of the punishment : for after she saw her selfe past hope of help , and her sweet-heart dead , she beat her owne breasts , and tormented her selfe so much with sorrow , that her bosome was bruised , and halfe murdered with her blowes , and her body in many places exulcerate with inflamations : she pulled off her haire , rent her face with her nailes , and altogether infrensied with griefe , melancholie , and distresse , was found fresh dead , with her two maids lying at her f●●t : and this was the miserable end of those two , who for enjoying of a few foolish and cursed pleasures together , received in exchange infinite torments and vexations ; and at length , unhappy deaths together in one and the same place : verifying the olde proverbe , for one pleasure a thousand dolours . charles the eighth , king of france , after he had been long time married to the daughter of the king of the romanes , sister to the archduke of austria , was so evill advised as to returne her home againe upon no other occasion but to marrie the dutchesse of britaine , the sole heire to her fathers dukedome : wherein he doubly injured his father in law the romane king ; for he did not only reject his daughter , but also deprived him of his wife the dutchesse of britaine , whom by his substitute ( according to the manner of great princes ) he had first espoused . bembus in his venetian history handling this story , somewhat mollifieth the fault , when he saith that the romane kings daughter was never touched by king charles in the way of marriage all the while she was there , by reason of her unripe and overyoung yeares . after a while , after this new married king had given a hot alarme to all italy , and conquered the realme of naples ; as the venetians were deliberating to take the matter in hand of themselves , and to resist him , maximilian the romane king solicited them in the same , and thrust them forward , as well that he might confederate himselfe with the duke of milan , as that he might revenge the injury touching his repelled daughter : so that by this meanes the french k. was fore troubled at his returne , having to withstand him all the venetian forces , with the most part of the potentates of italie : notwithstanding he broke through them all , after he had put the venetians to the worst : but being returned after this victorious and triumphant voyage , it happened that one day as he led the queen to the castle of amboise , to see some some sport at tenise , he stroke his forehead against the upper door-poste of the gallery , as he went in , that he fell presently to the ground speechlesse , and died incontinently in the place , from whence ( though the filthiest and sluttishest place about the castle ) they removed not his body , but laid it on a bed of straw to the view of the world from two of the clocke in the afternoon till eleven at midnight , and this good successe followed at last his so much desired divorce . chap. xxvii . of those that either cause or authorise unlawfull divorcements . although the commandment of our saviour christ be very plain and manifest , that man should not separate those whom god hath joyned together , yet there are some so void of understanding and judgement , that they make no conscience to dissolve those that by the bond of marriage are united : of which number was sampsons father in law , who took his daughter , first given in marriage to sampson , and gave her to another ; without any other reason , save that he suspected that sampson loved her not . but what got he by it ? marry this ; the philistims provoked against him , consumed him and his daughter with fire , because that by the meanes of his injury sampson had burned their corne , their vineyards and their olive-trees . after the same sort dealt saul with david , when he gave him his daughter michol to wife , and afterward in despight and hatred of him took her away again , and bestowed her upon another : wherein , as in many other things , he shewed himselfe a wicked and prophane man , and was worthily punished therefore , as hath been before declared . hugh spencer , one of king edward of englands chiefest favourites , insomuch that his ear and heart was at his pleasure , was he that first persuaded the king to forsake and repudiate the queen his wife ( daughter to philip the faire , king of france ) upon no other occasion , but onely to satisfie his owne appetite , and the better to follow his delights : and thus by this meanes she was chased out of england , and driven to retire to king charles her brother ; where hoping to finde rest and refuge , she was deceived : for what by the crafts and practises of the english , and what by the popes authority ( who thrust himselfe into this action , as his custom is ) she was constrained to dislodge her selfe , and to change her countrey very speedily : wherefore from thence she went to crave succour of the county of henault , who furnished her with certain forces , and sent her towards england : where being arrived , and finding the people generally at her command , and ready to do her service , she set upon her enemy hugh spencer , took him prisoner , and put him to a shamefull death , as he well deserved : for he was also the causer of the deaths of many of the nobles of the realme : therefore he was drawne through the streets of hereford upon an hurdle , and after his privie members , his heart , and head , were cut off , his four quarters were exalted in four severall places , to the view of the world . now if these be found guilty , that either directly make , or indirectly procure divorcements , shall we accuse them that allow and authorize the same , without lawfull and just occasion ? no verily , no though they be popes that take it upon them : as we reade pope alexander the sixth did , who for the advancement of his haughty desires , to gratifie and flatter , lewis the twelfth , king of france , sent him by his son a dispensation to put away his wife , daughter to king lewis the eleventh , because she was barren and counterfeit , and to recontract anne of bretaigne , the widow of charles the eighth lately deceased . but herein , though barrennesse of the former was pretended , yet the duchie of the later was aimed at , which before this time he could never attain unto . but of what force and vertue this dispensation by right was , or at least ought to be , it is easie to perceive , seeing it is not onely contrary to the words of the gospel , matth. . but also to their owne decrees , secund . part . quest . . hi qui matrimonium : where in is imported , that marriage ought not to be infringed for any default or imperfection , no not of nature . but popes may maim and clip both the word of god and all other writings , and do what soever themselves liketh , be it good or bad . chap. xxxiii . of incestuous persons . although incest be a wicked and abominable sin , and forbidden both by the law of god and man , in so much that the very heathen held it in detestation , yet are there some so inordinately vicious and dissolute , that they blush not once to pollute themselves with this filthinesse , reuben the patriarch was one of this vile crue , that shamed not to defile himselfe with bilha his fathers concubine ; but he was cursed for his labour : for whereas by right of eldership and birth he ought to have had a certain prerogative and authority over his brethren , his excellency shed it selfe like water , and he was surpassed by his brethren both in encrease of progeny and renowne . ammon one of king davids sonnes was so strongly enchanted with the love of his sister thamar , that to the end to fulfill his lust , he traiterously forced her to his will : but absalom her naturall brother ( hunting for opportunity of revenge for this indignity towards his sister ) invited him two yeares after to a banquet with his other brethren , and after the same , caused his men to murder him for a farewell . the same absalom that slew amnon for incest with his sister , committed himselfe incest with his fathers concubines , moved thereto by the wicked counsell of achitophel , that advised him to that infamous deed of defiling his fathers bed : but it was the forerunner of his overthrow , as we have already heard . divers of the roman empetours were so villanous and wretched , as to make no bones of this sin with their owne sisters , as caligula , antonius , and commodus : and some with their mothers , as nero , so much was he given over and transported to all licentiousnesse . plutarch telleth us of one cyanippus , that being overcome with wine , defloured his owne daughter cyane , but he was slain of her for his labour . neither do i thinke it so unnaturall a part for her to kill her father , as in him to commit incest with his owne daughter : for the oracle lessened , or rather approved her fault , when it abhorred and chastened his crime : for when syracusa was grievously infected with the pestilence , it was pronounced by the oracle , that the plague should continue till the wicked person was sacrificed : which dark speech when no man knew , cyane haled her father by the head to the altar ; telling them , that he was that wicked person pointed at by the oracle , and there sacrificed him with her owne hands , killing her selfe also with the same knife , that her innocency might be witnessed even by her bloud . thus it pleased god even among the idolatrous heathen , to execute justice and judgement upon the earth , though by the meanes of the devill himselfe , who is the authour of all such villany . valeria thusculana was in love with her owne father , and under colour of another maid got to lie with him : which as soon as he understood , he slew himselfe in detestation of his owne ignorant abhomination and wickednesse : nay , so monstrous and horrible is this sin , even in the sight of man , that nausimenes ( a woman of athens ) taking her owne son and daughter together , was so amazed and grieved therewith , that she never spake word after that time , but remained dumbe all the rest of her life time : as for the incestors themselves , they lived not , but became murderers of their owne lives . papyrius a roman , got with childe his owne sister canusia : which when their father understood , he sent each of them a sword , wherewith they slew themselves . but above all , the vengeance of god is most apparent in the punishment of heraclius the emperour , who to his notorious wickednesses , heresies , persecutions , and paganisme , he added this villany , to defile carnally his owne sister ; so to his notorious punishments ( the sarasins sword , dropsie , and the ruine of the empire ) the lord added this infamous and cruell judgement , that he could not give passage to his urine , but it would flie into his face , had not a pentise been applied to his belly to beat it downeward . and this last plague was proper to his last sin ; wherein the very member which he had abused , sought revenge of him that had abused it ; for that he had confounded nature , and most wickedly sinned against his owne flesh . agathias writing of the manners of the persians , reporteth , that certain philosophers comming out of aegypt into greece , where they had seen all manner of unnaturall mixtures , found the carkase of a man without sepulchre ; which when in charity they buried , the next day it was found unburied again : and as they went about to bury it the second time , a spirit appeared unto them , and forbad them to do it ; saying , that it was unworthy that honour , seeing that when it lived he had committed incest with his owne mother . a notable story , shewing that the very earth abhorreth this monstrous confusion of nature : the truth whereof let it lie upon the authors credit . most abominable was the incest of artaxerxes king of persia ; for first he tooke to himselfe aspasia his brother cyrus concubine , having overcome him in war ; and afterward gave the same aspasia to his owne son darius to wife ; from whom , after carnall knowledge , he tooke her againe , committing incest upon incest , and that most unnaturally : but mark how the lord punished all this ; first , darius his eldest son was put to death for treason ; then othus ( succeeding in the inheritance ) slew arsame another of his brethren ; and albeit artaxerxes himselfe dyed without note of judgement , yet his seed after him was punished for his offence ; for so miserable a calamity pursued them all , that in the second generation not one was left to sit upon his throne . now to teach us how execrable and monstrous this kinde of sin is , and how much to be abhorred of all men , the example of a bruit beast may stand in stead of a lesson for us ; it being so worthy of remembrance , that i thought meet to make rehearsall of it in this place . it is reported by varro a learned and grave writer ( whom s. augustine often commendeth in his booke de civitate dei ) of a certaine horse which by no meanes could bee brought to cover a mare that was his damme , untill by hiding her head they beguiled his sences : but after when he perceived their guile , and knew his damme being uncovered , he ran so furiously upon the keeper with his teeth , that incontinently he tore him in pieces . truly a miraculous thing , and no doubt divinely caused , to reprove the enormous and too unruly lusts of men . chap. xxxiv . of effeminate persons , sodomites , and other such like monsters . sardanapalus king of assyria was so lascivious and effeminate , that to the end to set forth his beauty , he shamed not to paint his face with ointments , and to attire his body with the habits and ornaments of women , and on that manner to sit and lie continually among whores , and with them to commit all manner of filthinesse and villany : wherefore being thought unworthy to beare rule over men , first arbaces his lieutenant rebelled ; then the medes and baby lonians revolted , and joyntly made war upon him , till they vanquished and put him to flight : and in his flight hee returned to a tower in his palace , which ( moved with griefe and despaire ) he set on fire , and was consumed therein . such like was the impudent lasciviousnesse of two unworthy emperors , commodus and heliogabolus , who laying aside all imperiall gravity , shewed themselves oftentimes publikely in womans attire ; an act as in nature monstrous , so very dishonest and ignominious : but like as these cursed monsters ran too much out of frame in their unbridled lusts and affections , so there wanted not many that hastened and emboldened themselves to conspire their destruction , as unworthy in their judgements to enjoy the benefit of this light : wherefore to one of them poison was ministred , and when that would take no effect , strangling came in the roome thereof , and brought him to his end ▪ the other was slaine in a jakes where he hid himselfe , and his body ( drawne like carrion through the streetes ) found no better sepulchre then the dunghill . touching those abominable wretches of sodome and gomorrah which gave themselves over with all violence , and without all shame and measure , to their infamous lusts , polluting their bodies with unnaturall sins , god sent upon them an unnaturall raine , not of water , but of fire and brimstone , to burne and consume them , that were so hot and fervent in their cursed vices : so that they were quite rooted and raked out of the earth , and their cities and habitations destroyed , yea and the very soile that bore them , made desolate and fruitlesse ; and all this by fire , whose smoke ascended like the smoke of a furnace : yea and in signe of a further curse for to be a witnesse and a marke of this terrible judgement , the earth and face of that countrey continueth still parched and withered : and ( as iosephus saith ) whereas before it was a most plentifull and fertile soile , and as it were an earthly paradise , bedecked with five gallant cities ; now it lyeth desart , unhabitable , and barren , yeelding fruit in shew , but such as being touched , turneth to cinders . in a word , the wrath of god is so notoriously and fearefully manifested therein , that when the holy ghost would strike a terrour into the most wicked , he threateneth them with this like punishment , saying : the lord will raine upon each wicked one , fire , snares , and brimstone , for their portion . howbeit this maketh not but that still there are too many such monsters in the world , so mightily is it corrupted and depraved : neither is it any marvell , seeing that divers bishops of rome , that take upon them to be christs vicars , and peters successours , are infected with this filthy contagion : as namely , pope iulius the third , whose custome was to promote none to ecclesiasticall livings save only his buggerers : amongst whom was one innocent , whom this holy father ( contrary to the suffrages of the whole colledge ) would needs make cardinall : nay , the unsatiable and monstrous lust of this beastly and stinking goat was so extraordinary , that he could not abstaine from many cardinals themselves . iohn de la casae , a florentine by birth , and by office archbishop of benevento , and deane of his apostaticall chamber , was his legat and intelligencer in all the venetian seigniories ▪ a man equall , or rather worse then himselfe ; and such a one , as whose memory ought to be accursed of all posterity , for that detestable booke which he composed in commendation and praise of sodomie ; and was so shamelesse , nay rather possessed with some devillish and uncleane spirit , as to divulgate it to the view of the world . here you may see ( poore soules ) the holinesse of those whom you so much reverence , and upon whom you build your beliefe and religion : you see their brave and excellent vertues , and of what esteeme their lawes and ordinances ought to be amongst you . now touching the end that this holy father made , it is declared in the former booke among the ranke of atheists , where we placed him . and albeit that he and such like villaines please their owne humours with their abominations , and approve and cleare themselves therein , yet are they rewarded by death , not only by the law of god , but also by the law of iulia. when charlemaigne reigned in france , there happened a most notable judgement of god upon the monkes of s. martin in tours , for their disordinate lusts : they were men whose food was too much and dainty , whose case was too easie , and whose pleasures were too immoderate , being altogether addicted to pastimes and merriments : in their apparell they went clad in silke like great lords ; and ( as nichol. gill. in his first volume of french chronicles saith ) their shooes were gilt over with gold , so great was the super fluity of their riches and pride : in summe , their whole life was luxurious and infamous : for which cause there came forth a destroying angel from the lord ( by the report of budes the abbot of clugnie ) and slew them all in one night , as the first born of aegypt were slaine , save one only person that was preserved , as lot in sodome was preserved . this strange accident moved charlemaigne to appoint a brotherhood of canons to be in their roome , though little better , and as little profitable to their commonwealth as the former . it is not for nothing that the law of god forbiddeth to lie with a beast , and denounceth death against them that commit this foule sin : for there have been such monsters in the world at some times , as we reade in calius and volaterranus , of one crathes a shepheard , that accompanied carnally with a shee goat ; but the buck finding him sleeping , offended and provoked with this strange action , ran at him so furiously with his hornes , that he left him dead upon the ground . god that opened an asses mouth to reprove the madnesse of the false prophet balaam , and sent lions to kill the strange inhabitants of samaria , employed also this buck about his service in executing just vengeance upon a wicked varlet . chap. xxxv . of the wonderfull evill that ariseth from this greedinesse of lust . it is to good reason , that scripture forbids us to abstain from the lust of the flesh and the eyes , which is of the world and the corruption of mans own nature ; forsomuch as by it we are drawn to evill , it being as it were a corrupt root which sendeth forth most bitter , sowre , and rotten fruit and this hapneth not only when the goods & riches of the world are in quest , but also when a man hunteth after dishonest and unchaste delights : this concupiscence is it that bringeth forth whoredomes , adulteries , and many other such sinnes , whereout spring forth oftentimes flouds of mischiefes , and that divers times by the selfe-will and inordinate desire of private and particular persons : what did the lawlesse lust of potiphars wife bring upon ioseph ? was not his life indangered , and his body kept in close prison , where he cooled his feet two yeares or more ? we have a most notable example of the miserable end of a certain woman , with the sacking and destruction of a whole city , and all caused by her intemperance and unbridled lust . about the time that the emperour phocas was slain by priscus , one gysulphus ( governour and chieftain of a countrey in lumbardy ) going out in defence of his countrey against the bavarians ( which were certaine reliques of the hunnes ) gave them battell , and lost the field and his life withall : now the conquerours ( pursuing their victory ) laid siege to the chief city of his province , where romilda his wife made her abode ; who viewing one day from the wals the young and fair king , with yellow curled lockes galloping about the city , fell presently so extreamly in love with him , that her minde ran of nothing but satisfying her greedy and new conceived lust : wherefore ( burying in oblivion the love of her late husband , with her young infants yet living , and her countrey , and preferring her owne lust before them all ) she sent secretly unto him this message , that if he would promise to marry her , she would deliver up the city into his hands : he , well pleased with this gentle offer ( through a desire of obtaining the city , which without great bloudshed and losse of men he could not otherwise compasse ) accepted of it , and was received upon this condition , within the wals : and lest he should seeme too perfidious , he performed his promise of marriage , and made her his wife for that one night ; but soone after ( in scorne and disdaine ) he gave her up to twelve of his strongest lechers , to glut her unquenchable fire : and finally nailed her on a gibbet , for a finall reward of her tre●cherous and boundlesse lust . marke well the misery whereinto this wretched woman threw her selfe , and not only her selfe , but a whole city also , by her boiling concupiscence , which so dazled her understanding , that she could not consider how undecent it was , dishonest , and inconvenient , for a woman to offer her selfe , nay to solicite a man that was an enemie , a stranger , and one that she had never seen before , to her bed , and that to the utter undoing of her selfe and all hers . but even thus , many more ( whose hearts are passionate with love ) are blindfolded after the same sort ( like as poeticall cupid is fained to be ) that not knowing what they take in hand , they fall headlong into destruction ere they be aware . let us then be here advertised to pray unto god that he would purifie our drossie hearts , and divert our wandring eyes from beholding vanity , to be seduced thereby . chap. xxxvi . of unlawfull gestures , idlenesse , gluttony , drunkennesse , dancing , and other such like dissolutenesse . like as if we would carry our selves chastly and uprightly before god , it behoveth us to avoid all filthinesse and adultery , so we must abstain from uncivill and dishonest gestures , which are ( as it were ) badges of concupiscence , and coales to set lust on fire , and instruments to injure others withall . from hence it was , that pompey caused one of his souldiers eyes to be put out in spaine , for thrusting his hand under a womans garment that was a spaniard : and for the same or like offence did sertorius command a footman of his band to be cut in pieces . o that we had in these daies such minded captaines , that would sharply represse the wrongs and ravishments which are so common and usuall amongst men of war at this day , and so uncontrolled ! they would not then doubtlesse be so rise and common as in these daies they are . kissing is no lesse to be eschewed than the former , if it be not betwixt those that are tyed together by some bond of kindred or affinity , as it was by antient custome of the medes and persians , and romanes also ; according to the report of plutarch and seneca : and that which is more , tiberius caesar forbad the often and daily practise thereof in that kinde , as a thing not to be freqented , but rather utterly abhorred , though it be amongst kinsfolkes themselves . it was esteemed an indignity among the graecians , to kisse any maid that was not in blood or assinity allyed unto them ; as it manifestly appeareth by the earnest suit and request of the wife of pisistratus the tyran of athens , to put to death a young man for kissing her daughter in the streets , as he met her , although it was nothing but love that moved him thereto . saint augustine also affirmeth , that he which wantonly kisseth a woman that is not his wife , deserveth the whip . it is true , that the holy scripture often mentioneth kissing , but either betwixt father and childe , or brethren or kinsfolkes , or at least in a manner of salutation betwixt one another of acquaintance , according to the custome of the people of god ▪ and sometimes also it is mentioned as a token of honour and reverence , which the subject performeth to his superiour in this action . in the former ages christians used to kisse also ; but so , that it was ever betwixt parties of acquaintance ; and in such sort , that by this manner of greeting they testified to each other their true and sincere charity , peace , and union of heart and soule in the lord. such chearings and loving embracings were pure and holy , not lascivious and wanton , like the kisses of prophane and leacherous wretches and strumpets , whereof solomon maketh mention . furthermore , every man ought to shun all meanes and occasions which may induce or entice them to uncleanenesse ; and amongst the rest especially idlenesse , which cannot chuse but be as it were a wide doore and passage for many vices to enter by , as by experience we see in those that occupy themselves about no good nor profitable exercises , but mispend their time in trifling and doing nothing , and their wits either upon vaine and foolish conceit to the hurt of others ; or upon lascivious and unchaste thoughts , to their owne overthrow ; whereas on the contrary , to them that are well employed either in body or minde , no such thing betideth ; wherefore wee ought to be here advertised every one of us to apply our selves to some honest and seemly trade , answerable to our divers and severall estates and conditions , and not to suffer our selves to be overgrowne with idlenesse , lest thereby we fall into mischiefe ; for whom the adversary ( that malicious and wicked one ) findeth in that case , he knowes well how to fit them to his purpose , and to set them about filthy and pernitious services . next to idlenesse , the too much pampering the body with dainty and much food is to be eschewed : for like as a fat and well fed horse winceth and kicketh against his rider , so the pampered flesh rebelleth against god and a mans owne selfe . this fulnesse of bread , and abundance of ●●shly delights , was the cause of the destruction of sodome and gomorrah : and therefore our saviour to good purpose warneth us , to take heed to our selves , that we be not oppressed with surfetting and drunkennesse : and the apostle , to take no thought for the flesh to fulfill the lusts thereof , but to walke honestly , not being given to gluttony and drunkennesse , chambering , and wantonnesse : and in another place , not to be drunke with wine , wherein is excesse : for besides the losse of time and mispence of goods , the grievous diseases and pangs of the body , and dulling and besotting of the wit , which spring from intemperance , many other great evils depend and wait thereon ; as whoredomes , adulteries , uncleannesses , quarrels , debates , murders , with many other such like disorders and mischiefes . noah , that holy patriarch , by drinking too much wine , not only discovered his owne shame , but also was the occasion of that cruell curse which the lord sent upon the posterity of cham , which even to this day lyeth heavy upon them . lot , though he hated the sin of sodome , and escaped the punishment of sodome , yet being overcome with the wine of the mountaines , he committed incest with his owne daughters , and made a new sodome of his owne family . balthasar , rioting and revelling amongst his pots , had the end both of life and kingdome denounced against him , by a bodilesse hand-writing upon the wall , the lords decree . whilest holofernes besotted his sences with excesse of wine and good cheare , iudith found meanes to cut off his head . the emperours septimius severus , and iovinianus , dyed with eating and drinking too much . likewise a certaine african called donitius , overcharged his stomacke with so much food at supper , that he dyed therewith . gregory of tours reporteth of childericke a saxon , that glutted himselfe so full of meat and drink over night , that in the morning he was found choked in his bed . in our memory there was a priest in rovergne , neare milan , that ( dining with a rich farmer for his yeares dinner ) cheared himselfe so well , and filled his belly so full , that it burst in two , and he dyed suddenly . alexander the great having invited many of his favourites and captaines to supper , propounded a crowne in reward to him that should drinke most : now the greatest drinker swallowed up foure steanes of wine , and woon the prize , being in value worth six hundred crownes ; but lost his life ( a jewell of greater worth ) for he survived not three daies after the vile excesse : besides , the rest that strove with him in this goodly conflict of carousing , one and forty of them dyed to beare him company . the same alexander was himselfe subject to wine , and so distempered divers times therewith , that he often slew his friends at the table in his drunkennesse , whom in sobriety he loved dearest . plutarch telleth us of armitus and ciranippus , two syracusians , that being drunk with wine , committed incest with their owne daughters . cleomenes , king of lacedemonia , being disposed to carouse after the manner of the scythians , dranke so much , that he became , and continued ever after , sencelesse . anacreon the poet , a grand consumer of wine , and a notable drunkard , was choaked with the huske of a grape . the monstrous and riotous excesses of divers romane emperours ( as tiberius by name , who was a companion of all drunkards ) is strange to be heard , and almost incredible to be beleeved : he loved wine so well , that in stead of tiberius they called him biberius , and in stead of claudius , caldus , and in stead of nero , mero ; noting by those nicknames , how great a drunkard he was . the earle of aspremont ( after he had by infinite excesse exhausted all his substance ) being upon a day at s. michael , dranke so excessively , that he dyed therewith . cyrillus a citizen of hippon , had an ungracious son , who leading a riotous and luxurious life , in the middest of his drunkennesse killed his owne mother great with childe , and his father , that sought to restraine his sury , and would have ravished his sister , had she not escaped from him with many wounds . bonosus the emperour is reported to have been such a notorious drunkard , that he was said to be borne not to live , but to drinke : if any embassadours came unto him , he would make them drunke , to the end to reveale their secrets : he ended his life with misery , even by hanging , with this epitaph , that a tun , not a man , was hanged in that place . philostrates , being in the bathes at sinuessa , devoured so much wine , that he fell downe the staires , and almost broke his neck with the fall . zeno , the emperour of the east , was so notoriously given to excesse of meates and drinkes , that his sences being benummed , he would often lie as one that was dead : wherefore being become odious to all men by his beastly qualities , his wife ariadne fell also in detestation of him , and one day as he lay sencelesse , she transported him into a tombe , and throwing a great stone upon it , pined him to death , not suffering any to remove the stone , or to yeeld him any succour ; and this was a just reward of his drunkennesse . pope paulus the second , beside the exceeding pompe of apparell which he used , he was also very carefull for his throat : for ( as platina writeth of him ) he delighted in all kinde of exquisite dishes , and delicate wine , and that in superfluity : by which immoderate and continuall surfeiting he fell into a grievous apoplexy , which quickly made an end of his life . it is reported of him , that he eat the day before he dyed two great melons , and that in a very good appetite ; when as the next night the lord struck him with his heavy judgement . alexander the son of basilius , and brother of leo the emperour , did so wallow and drowne himselfe in the gulfe of pleasure and intemperance , that one day , after he had stuffed himselfe too full of meat , as he got upon his horse , he burst a veine within his body , whereat upwards and downewards issued such abundance of blood , that his life and soule issued forth withall . the moderne examples of gods fearefull judgements upon drunkards , not only in other countries , but even in this nation of ours , are many and terrible : all which if i should stand to report , it would be matter for a whole booke . our reverend judges in their severall circuits doe finde by experience , that few murthers and manslaughters are committed , which are not from this root of drunkennesse : for when mens braines are heat with wine and strong drinke , then their tongues are let loose to opprobrious speeches , and thence proceed both sudden quarrels , and deliberate challenges , wherewith thousands are brought to their untimely ends : besides , the lord punisheth the drunkard many waies ; first , in his soule , with impenitency and hardnesse of heart : which commonly followeth this vice : for as saint augustine saith , as by too much raine the earth is resolved into durt , and made unfit for tillage ; so by excessive drinking , our bodies are altogether unfitted for ●he spirituall tillage , and so can bring forth no good fruits of holinesse and righteousnesse ; but rather like biggest and marishes ; are fit to b●●ed nothing but serpents , frog● , and vershine , that is , all manner of abominable sins and leathsome wickednesse . secondly in his body , with deformednesse of feature ; filthy diseases , and unseasonable death : for excessive drinking breedeth crudities , rheumes , imposthumes , gouts , consumptions , apoplexies , and such like ; whereof men perish before they are come to the halfe of their naturall yeares : and this is one principall cause why men are now so short lived in respect of that they have ●●en heretofore . thirdly , in his estate , for commonly poverty , yea penury followeth this vice at the heeles ; as solomon teacheth . p●ov . . . and lastly , with sudden death and destruction , even in the middest of their drunken fits , as wofull experience doth make manifest every day , and almost in every corner of this land . within these few yeares , of mine owne knowledge , three not far from huntington being overcome with drinke , perished by drowning ; when being not able to rule their horses , they were carried by them into the maine streame , from whence they never came out alive againe , but left behinde them visible markes of gods justice , for the terrour and example of others ; and yet what sin is more commonly used and lesse feared than this . concerning dancing ( the usuall dependants of feasts and good cheare ) there is none of sound judgement that know not , that they are baits and allurements to uncleanenesse , and as it were instruments of bawdrie : by reason whereof they were alwaies condemned among men of honour and reputation , whether romanes or greekes , and left for vile and base minded men to use . and this may appeare by the reproach that demosthenes the orator gave to philip of macedony and his courtiers , in an oration to the athenians , wherein he termed them common dancers , and such as shamed not as soone as they had glutted their bellies with meate , and their heads with wine , to fall scurrilously a dancing . as for the honourable dames of rome , truly we shall never reade that any of them accustomed themselves to dance , according to the report of salust touching sempronia , whom he judged to be too fine a dancer and singer to be honourable withall : as if these two could no more agree then fire and water . cicero in his apologie of muraena rehearseth an objection of cato against his client , wherein he challenged him for dancing in asia ; which he maketh a matter of so great reproach , that not daring to maintain or excuse the fact , he flatly denyeth it ; saying , that no sober and discreet man ever would commit that fault , unlesse his sence and reason was bereft him . plutarch also setting forth the vertues of women , putteth in this among the rest , that she ought to be no dancer : and speaking in another place to all others as well as women , biddeth them to repulse even their friends , if they should lead and entice them to that exercise . besides , all the ancient doctors of the church have utterly condemned them as unlawfull : thou learnest to sing prophane and idle songs ( saith basil ) and forgettest the godly psalmes and hymnes which were enact ●ught thee ▪ thou caperest and leapest with thy feet in dances ( unwise , as thou art ) when a● thou shouldest rather bend thy knees in prayer to the almighty but what gaine 〈◊〉 got thereby 〈◊〉 marry this , that virgins returne robbed of their virginities and married wives of their tr●th to their husbands : both , and all , lesse chaste than they went ; and more dishonest than they should , if not in act , which peradventure may be , yet stainedin thought , which cannot be eschewed . heare ( saith chrysost. ) you maids and wives , which are not ashamed to dance and trip it at others marriages , and to pollute your se●es ; wheresoever a lascivious dance is danced , there the devill beareth the other part , and is the author of it . it is better ( saith ambrose ) to dig and delve upon holy daies than to dance . and in another place writing to his sister , he saith , that he ●eed not care for dissolute behaviours and songs which are used as marriages to make him merry withall ; for when banquets are concluded with dances , then is chastity in an evill case and in great danger to suffer shipwracke by those suspitious allurements . besides this , dancing hath been absolutely forbidden by consent of the whole church of christ before time , under paine of excommunication ; as it may appeare by the constantinopolitan councell under iustinian the emperour : what answer can they make then to this , that are christians , and allow of these forbidden sports ? is it the denying of a mans selfe ? the spirituall regeneration ? the putting off the old man touching our conversation in this life ? and if all adultery and uncleanenesse , all filthinesse and foolish talking , jesting and such like , ought not once to be named amongst us , because they are things not comely : if i say it be not lawfull to jeast or speake the least lascivious word that is , how shall it be lawfull to doe an action with the motion and consent of the whole body , which representeth nothing else but folly , vanity , and lasciviousnesse ? and this is for them that demand where dancing is forbidden in the scripture ; which i touch as it were by the way , and doe but point at , not minding to frame any long discourse thereof , seeing there is a particular treatise touching the same matter , which he may reade that desireth to know any more touching it . now let us see what goodly fruits and commodities have risen therefrom . the daughters of the children of israel being dancing in silo upon a festivall day , after the manner of the uncircumcised idolaters , were ravished by the benjamites for to be their wives , and that mixtly without regard of one or other , were they of never so high or base condition . at the feast which herod the tetrarch made to the princes and captaines and nobles of galilee , the daughter of herodias pleased him and his company so well with her dancing , that to gratifie this filthy strumpet the incestuous tyran caused iohn baptist to be beheaded . lodowicke , archbishop of magdeburge , celebrating a solemne feast at a towne called calven , invited many of the worthy citizens to make merry with him : the place for their joyalty was the great hall wherein judiciall causes were appointed to be discussed . here after the banquet ended they fell a dancing , men and women mixtly together , such a ridiculous roundelay , and such a multitude , that what with the weight of their bodies , or rather the indignation of god against them for this scurrilous and immodest behaviour , the beames of the house began to crack and threaten a certain ruine ; whereat the archbishop affrighted , caught hold by a faire dame , and began first to goe downe the staires ; but the steps afore loosened , as soone as he trode upon them , tumbled downe , and he and his consort headlong withall , and were crushed in pieces . and thus he that was principall of the feast and sport , was made an example to all the rest , of the lords vengeance ▪ because he dishonoured his calling and profession by such lewd and light behaviour : and this was one goodly effect of dauncing . another we reade of in the chronicles of the same city to this effect , in a village called ossemer , adjoyning to stendell : as the popish priest played the minstrell to his parishioners that danced the morris before him , and rejoyced in their merry may-games , a tempest arose , and a thunderbolt struck off his night hand , together with the harpe which he played on , and consumed about twenty foure men and women of the company : a just punishment of so prophane a priest , who in stead of dehorting them ( as his duty bound him ) from that lascivious custome , played the chiefe part in their madnesse , and was an inticer of them unto it . moreover , in many places , by dances grievous and spitefull quarrels have been stirred up , and many murders executed , the examples whereof are so evident and notorious , that it is not needfull now to stand upon them : to conclude therefore this point with the saying of lodovicus vives , there is not a greater vanity in the world than dancing ; for ( saith he ) i heard of certain men of asia , that comming into spaine , when they first saw the spaniards dance , were so sore affrighted , that they ran away for feare , supposing them to have been either possessed with some spirit , or out of their wits at least : and truly i thinke if a man had never seen a woman dance before , he could hardly be of another judgement , there being nothing that resembleth frenzie and lunacy more than the strange shakings and motions of the body at the noise of a beaten sheep-skin : verily it is a pastime to mark the grave behaviour , the measurable march , the pomp and ostentation of women dancers , and the great care they have to performe wisely so foolish an action ▪ it is very likely that all their wit at that time is distilled from their head into their feet , for there it is more requisite and needfull than in their braine . thus much saith lodovicus vives . now touching mummeries and maskes , i place them in the same ranke with the other ; for somuch as they are derived from the same fountaine , and communicate the same nature , and produce the same effects , and oftentimes are so pernicious , that divers honourable women have been ravished and conveyed away by their meanes : nay , and some masquers have been well chastised in their owne vices : as it happened in the raigne of charles the sixth , to six that masqued it to a marriage at the hostle of s. pauls in paris , being attired like wilde horses , covered with loose flax , dangling down like haire , all beda●bed with grease for the fitter hanging thereof , and fast bound one to another , and in this guise entered the hall , dancing with torches before them : but behold suddenly their play turned to a tragedy ; for a spar●● of one of their torches fell into the greasie flax of his neighbour , and set it immediatly on fire , so that in the turning of an hand they were all on ●lame then gave they out a most horrible ou●●ry : one of them threw himself headlong into a tub of water provided to ●ince their drinking cups and goblets , and upon that occasion standing not far off : two were burnt to death , without stirring once from the place : the bastard foix and the earle of jouy escaped indeed present death ; but being conveyed to their lodgings , they survived not two daies : the king himselfe being one of the s●● , was saved by the dutchesse of berry , that covering him with her loose and tide garments 〈◊〉 the fire before it could seise upon his flesh . froyssard the reporter of this tragedy , ●aith ▪ that the next morrow every man could say , tha● this 〈◊〉 wonderfull signe and advertisement sent by god to the king to warne him to renounce all such fond and foolish devices which he delighted too much in , and more then it became a king of france to doe : and this was the event of that gallant masque . it resteth now that we speak somewhat of playes and comedies , and such like toyes and may-games , which have no other use in the world but to deprave and corrupt good manners , and to open a doore to all uncleanenesse : the eares of yong folke are there polluted with many filthy and dishonest speeches , their eyes are there infected with lascivious and unchaste gestures and countenances , and their wits are there stained and embrued with so pernitious liquor , that ( except gods good grace ) they will ever savour of it : the holy and sacred scripture ordained to a holy and sacred use , is oftentimes by these filthy swine prophaned , to please and to delight their audience : in few words , there is nothing else to be found among them , but nourishment to our sences of foolish and vaine delights . for this cause many of the sager romanes , as nasica and divers other censors , hindred the building of the theatres in rome , for an opinion they had , that their sports and pastimes which were exercised therein , served to no other purpose but to make the people idle , effeminate , and voluptuous : and besides , the masters , guiders , and actors of playes were alwayes debarred as men infamous , from bearing any publike office or dignity in the common-wealth . tiberius caesar himselfe , though of most corrupt and rotten manners and conversation , yet in open senate complained and found fault with the immodesty of stage-players , and banished them at that same time out of italie . when domitian was censor , he put out of the senate a citizen of rome , because he was too much addicted to the imitation of the fashions of players and dancers . and plutarch saith , that we ought to shun all such spectacles . if then such pastimes were by the judgements of the romanes noted with infamy , shall we have their equals in follies in better account ? basil calleth such sports and pastimes , the work-house , forge , and common shop of all wickednesse : and therefore chrysostome prayeth and admonisheth the faithfull of his time to abstaine from frequenting such places . s. augustine also for biddeth to bestow our money upon tumblers , juglers , and players , and such like . beside , by the constantinopolitan councell under iustinian , it was inhibited to be once present at such sports , under the paine of excommunication : and that the ancient christians did by common consent not only condemne , but also utterly abstaine from such pastimes , it may appeare by the testimony of tertullian writing to the gentiles to this effect : we renounce and send back ( faith he ) sports and playes unto you , as to the head and fountaine from whence they were first derived : we make no reckoning of th●se things which we know were drawne from superstition : we love not 〈◊〉 be h●ld the folly of turning with chariots , nor the unchastity of the theatre , nor the cruelty of sword playing , nor the vanity of leaping , ●r●stling and dancing : but take pleasure in exercises of better report , and lesse h●r● . moreover , how odious and irksome in the sight of the lord such spectacles are , and what power and sway the devill beareth therein , they 〈◊〉 of god upon a christian woman ( reported by , tertullian ) may sufficiently instruct us . there was a woman ( saith he ) that went to the 〈◊〉 to see a play , and returned home possessed with an uncleane spirit : who being rebuked in a conjuration for daring to assault one of the ●aith , that professed christ ; answered , that he had done well , because he found her upon his owne ground . the same author reporteth another example as strange , of a woman also that went to see a tragedie acted , to whom the night following appeared in a dreame the picture of a sheete ( a presage of death ) casting in her teeth that which she had done ; and five daies after , death himselfe seised upon her . as touching wanton songs , and unchaste and ribald bookes ( that i may be ( briefe ) i will content my selfe only with that which is alleadged by lodovicus vives concerning that matter . the magistrate ( saith he ) ought to banish out of his dominion all unhonest songs and poems , and not to suffer novelties to be published day by day in rimes and ballads , as they are : as if a man should heare in a city nothing but foolish and scurrilous ditties , such as would make even the ●onger sort that are well brought up to blash , and stir up the indignation of men of honour and gravity : this ought magistrates to prevent , and to discharge the people from reading amadis , tristram , launcelot due lake , melusine , poggius scurrillities , and boccace novelties ; with a thousand more such like toyes : and thus much out of vives . chap. xxxvii . of theeves and robbers . it followes that we speake in the next place of such as by their greedy covetousnesse and unquenchable desire of lucre , transgresse the fourth commandement of the second table ; to wit , thou shalt not steale : wherein not only simply theft , but also sacriledge is condemned : and first of sacriledge . into this sin fell wretched aehan in the time of ioshua , when in the sack of jericho he seeing a babylonish garment , with certaine gold and silver , covered it and stole it away , and hid it in his tent , contrary to the commandement of the lord : for which cause the lord was offended with his whole people , as if they all had been accessary to the crime , and en●eebled them so before their enemies , that they were beaten downe at hay , and shamefully put to flight : neither was his anger appeased , untill that the offendant being divinely and miraculously descryed , was stoned to death and burnt with his children and all his substance . but to come unto prophane stories , let us begin with heliodorus , treasurer of seleuchus king of asia ; who by the kings commandement and suggestion of one simon governour of the temple , came to take away the gold and silver which was kept in the treasury of the temple , and to transport it unto the kings treasury ; whereat the whole city of jerusalem put on sackeloth , and poured out prayers unto the lord : so that when heliodorus was present in the temple with his soldiers ready to seise upon the treasure , the lord of all spirits and power shewed so great a vision , that he fell suddenly into extreame feare and trembling : for there appeared unto him an horse with a terrible man sitting upon him , most richly barbed , which came fiercely and smote at him with his forefeet : moreover , there appeared two yong men , notable in strength , excellent in beauty , and comely in apparell , which stood by him on either side , and scourged him with many stripes : so that heliodorus that came in with so great a company of souldiers and attendants , was strucken dumbe , and carried out in a litter upon mens shoulders ; for his strength was so abated , that he could not help himselfe , but lay destitute of all hope of recovery , so heavy was the hand of god upon him , untill by the prayers of onias the high priest he was restored ; then loe he confessed , that he which dwelt in heaven had his eye on that place , and defended it from all those that came to hurt and spoile it . another of this crue was in crassus the romane ; who entering jerusalem , robbed the temple of two thousand talents of silver and gold , beside the rich ornaments , which amounted in worth to eight thousand talents , and a beame of beaten gold containing three hundred pound in weight : for which sacriledge , the vengeance of god so pursued him , that within a while after he was overcome by the parthians , and together with his son slain , his evill gotten goods being dispersed , and the skull of his head being made a ladle to melt gold in , that it might be glutted with that being dead , which alive it could be never satisfied with . herod following the steps of hircanus his predecessor , that tooke out of the sepulchre of king david three thousand talents of money , thinking to finde the like treasure , broke up the sepulchre in the night , and found no money , but rich ornaments of gold , which he tooke away with him ; howbeit to his cost : for two of his servants perished in the vault , by a divine fire , as it is reported , and he himselfe had small successe in his worldly affaires ever after . iulian the apostata robbed the church of the revenues thereof , and took away all benevolences and contributions to schooles of learning , to the end the children might not be instructed in the liberall arts , nor in any other good literature . he exaggerated also his sacriledge with scornfull jeasts ; saying , that he did further their salvation by making them poore ; seeing it was written in their owne bibles , blessed are the poore , for theirs is the kingdome of heaven : but how this sacrilegious theefe was punished , is already declared in the former booke . leo groponymus took out of the temple of constantinople an excellent crowne of gold beset with precious stones ; which mauritius had dedicated to the lord ; but as soon as he had set it on his head , a cruell fever seised upon him , that he dyed very shortly . the punishment of the sacriledge of queen vrraca in spaine was most wonderfull and speedy ▪ for when in her war against her son alphonsus shee wanted money , she robbed the church dedicated to s. isidore , and tooke with her owne hands the treasures up , which her souldiers refused to do : but ere she departed out of the church vengeance overtooke her , and strooke her dead in the place . moreover , the lord so hateth this irreligious sin , that he permitteth the devill to exercise his cruelty upon the spoilers of prophane and idolatrous temples , as he did upon dyonisius the tyran of syracusa ; who after many robberies of holy things , and spoiling the churches , dyed suddenly with extreame joy , as authors report . he spoiled the temple of proserpina at locris , and shaved off the golden beard of aesculapius at epidamnum ; saying , it was an unseemly thing for apollo to be beardlesse and his son bearded : he deprived iupiter olympus of his golden ra●ment , and gave him a woollen coat instead thereof ; saying it was too heavy for him in the summer , and too cold in winter , and this was more convenient for both seasons . the pretext of all his sacriledge was this , that seeing the gods were good , why should not he be partaker of their goodnesse . such another was cambyses king of persia , who sent fifty thousand men to rob and destroy the temple of iupiter ammon ; but in their journey so mighty a tempest arose , that they were overwhelmed with the sand , not one of them remaining to carry newes of their successe . brennus was constrained to slay himselfe , for enterprising to rob the temple of apollo at delphos : philomelus , onomarchus , and phayllus , went about the same practise , and indeed robbed the temple of all the treasures therein ; but one of them was burned , another drowned , and the third broke his neck : to conclude , the athenians put to death a yong childe , for taking but a golden plate out of diana's temple ; but first they offered him other jewels and trinkets , which when he despised in respect of the plate , they rigorously punished him as guilty of sacriledge . cardinall wolsey being determined to erect two new colledges , one at oxford , and the other at ipswich , obtained licence and authority of pope clement the seventh , to suppresse about the number of forty monasteries , to furnish and set forward the building of his said colledge : which irreligious sacriledge ( i call it sacriledge both because he was perswaded in conscience that those goods belonged to the church , and so to him it was sacriledge : as also for that he did it in pride of his heart ) was furthered by five persons , who were the chiefe instruments of the dissolution of daintry monastery , because the prior and covent would not grant them certaine lands in farme at their owne price . but what punishment ensued upon them at gods hand the world was witnesse of : for of these five persons , two fell at discord amongst themselves , and the one slew the other , for the which the survivor was hanged ; the third drowned himselfe in a well ; the fourth , being then worth two hundred pounds , within three yeares became so poore that he begged untill his dying day ; and the fifth ( called doctor allen ) was cruelly maimed in ireland ▪ the cardinall himselfe falling into the kings displeasure , was deposed from his bishoprick , and dyed miserably : the colledges which he meant to have made so glorious a building , came never to any good effect , the one at ipswich being cleane defaced , the other at oxford unfinished . and thus much of sacriledge : now let us come and see the punishment of simple theft , the principall cause whereof is covetousnesse ; which is so unruly an evill , and so deep rooted in the heart of man , that ever yet it hath used to encroach upon the goods of others , and to keep possession of that which was none of its owne ; breaking all the bonds of humanity , equity , and right , without being contained in any measure or meane ; whereof wee have a most notable example in the old world before the flood , which ( by moses report ) overflowed with iniquity and extortion , the mighty ones oppressed the weak , the greater trode under foot the lesse , and the rich devoured the poore . when the lord saw the generall deluge of sin and disorder thus universally spread ( which indeed was a signe of great defection and contempt of him ) he like a just judge that could not endure these monstrous iniquities , sent a deluge of waters amongst them , by opening the windowes of heaven , and breaking up the fountaines of the great deepes , and giving passage to the waters both by heaven and earth , so that it raigned forty daies , and forty nights without ceasing , and the waters prevailed upon the earth , and overcovered the high mountaines by fifteen cubites , the earth being reduced into the same estate which it had in the beginning before the waters were tooke away from the face thereof : verily it was a most hideous and sad spectacle , to see first the vallies , then the hils , and last the highest mountaines so overflowne with water , that no shew or appearance of them might be perceived ; it was a dreadfull sight to behold whole houses , tossed to and fro up and downe in the waves , and at last to be shivered in pieces : there was not a city nor village that perished not in the deep , not a tree nor tower so high that could overpeere the waters : as they increased more and more in abundance , so feare , horrour , and despaire of safety encreased in the heart of every living soule . and on this fashion did god punish those wicked rebels , not at one blow , but by little and little increasing their paine , that as they had a long time abused his patience , and made no reckoning of amendment , so the punishment of their sin might be long and tedious . now in this extremity one could not help another , nor one envy another , but all were concluded under the same destruction , all surprised , assieged , and environed alike , as well he that roved in the fields , as he that stayed in the houses , he that climbed up into the mountaines , as he that abode in the vallies , the mercilesse waters spared none : it was to no purpose that some ascended their high houses , some climbed upon trees , and some scaled the rockes , neither one nor other found any refuge or safety in any place , the rich were not saved by their riches , nor the strong by the pith of their strength , but all perished and were drowned together , except noah and his family : which punishment was correspondent unto the worlds iniquity , for as the earth was corrupted and polluted with abundance of sin , so god sent abundance of water to purge and cleanse away the filthinesse thereof , as at the latter day hee will send fire to purifie and refine heaven and earth from their dregs , and restore them to their first and purest estate . and thus god revenged the extortion and cruelty of that age . but yet for all this , those sins were not then so defaced and rooted up , but that they be burnished againe and growne in time to as big a bulke : for even at this day the greatest part of the world is given to practise fraud and deceit , and by unlawfull meanes to incroach upon others goods : which subtilties though they desire never so to disguise and cloke , yet will they ever be condemned and reputed kindes of theft before god : now as some are of greater power & authority than others in the world , so answerable to themselves is the quality of their sins , and by consequence the punishment : the greater of power , the greater theeves , and the greater judgment ; for if a poore man that through poverty and necessity cutteth a purse or stealeth any other trifle , be culpable , how much more culpable shall he that is rich be , that usurpeth the goods of his neighbour ? draco the lawgiver of athens , appointed death to be the punishment of sheft : solon mitigated that rigour , and punished it with double restitution : the locrians put out his eyes that had stolne ought from his neighbour : the hetrurians stoned them to death : the scythians abhorred them more than all creatures , because they had a community of all things except their cups the vatoeiane used such severity towards this kinde of men , that as 〈…〉 taken a handfull of 〈◊〉 he was sure to die for it . 〈…〉 being censor , 〈◊〉 demeed his owne son buteo to death , being apprehended for theft . tiberius the emperour punished a souldier after the time 〈◊〉 for stealing i●●eaco●ke in summe , there was no commonwealth 〈…〉 was not highly detested , and sharply 〈…〉 the 〈…〉 where it w●s permitted and tollerated , 〈…〉 of 〈…〉 . 〈…〉 yet as 〈…〉 a just dead of tamberlaine that mighty 〈◊〉 and conquerour of asia , when a poore woman complained 〈…〉 of his souldiers , that had taken from her a little milke and a 〈…〉 the caused the souldiers belly to be ripped to see that her 〈◊〉 had falsely accused him on no , and finding the milke in his stomacke ; adjudged him worthy of that punishment , for stealing from poore ●● woman . when theophilus raigned emperour in the east there was a certaine souldier possessed of a very gallant and brave horse which his captaine by all mea●es possible sought to get from him ▪ but he would not in any case 〈…〉 he put him forth of pay , and tooke his horse , from him by force , and sent him for a present to the emperour theophilus : now it chanced that this poore souldier was slaine in the battell for want of his horse , and his wife and children lest destitute of succour , insomuch that through necessity she was constrained to flie to constant inople , and to complaine to the emperour of the injury done unto her husband ; with this resolution entring the city , she met the emperour riding upon her husbands horse , and catching the horse bridle , challenged him not on●y for stealing the horse , but also being the cause of her husbands death . the emperour wondring at the woman boldnesse , examined her more narrowly ▪ and found out the whole practise of that wicked captaine whom he banished presently , his empire , and bestowed his possession in recommence upon the distressed widdow . ibicus the poet being set upon by theeves , when he saw that they would not only spoile him of his money but of 〈◊〉 he also cryed for help and revenge to the cranes that flew over his head a while after ●● these murdering 〈…〉 together in the market place , the same cranes appearing unto 〈…〉 they whispered one another in the care , and said , ●onder 〈…〉 which though secretly spoken , yet was overhe●rd 〈…〉 they being examined and found guilty , were put to death for their 〈◊〉 . the like story martin luther reporteth touching a traveller ; only 〈…〉 in this that as cranes detected the former : so crowes laid open the latter . in the yeare ● ▪ when as all saxony was so infested with theeyes that no man could travell safely in the countrey the princes calling a councell , for downe this order . that not only the theeves themselves should be severely punished ▪ but all that did protect , or harbour any of them ; which 〈…〉 as theodoricke country of we●ingr●de impugned , the body of 〈◊〉 councell sent for him , and adjudged him to a most cruell and shamefull 〈◊〉 . in the yeare ▪ henry duke of luneburg a most just and severe prince , went about to purge his countrey from all thefts and robberies ▪ insomuch that the least offence committed in that kinde he suffered not to go unpunished : now it hapned as the duke went towards lun●burge , he sene before him one of his chiefest officers to provide necessaries against his comming : who riding without a cloak , the weather being cold , 〈◊〉 a ploughman to lend him his cloak till his returne : which when the clowne refused to do , he took it without leave , but it cost him his life for ●● , for the ploughman awaited the dukes comming and directed his complaint unto him on this manner : what availeth i● ( o● most noble prince● to seek to suppres the courage of thieves and spoilers , when as thy chiefest officers dare commit such things uncontrolled , a● the lieutenant of 〈◊〉 but now taken from me my cloak ? the duke hearing this complaint , and considering the cause , dissembled his counsell 〈◊〉 his returne 〈◊〉 from luneburge unto the same place , where calling for his lieutenant , and rating him for his injury , he commanded him to be hunged upon a tree . a wonderfull severity in justice , and worthy to be commended : for what hope is it to root out small and pity thieves , if we suffer grand thieves to go uncorrected ? there is another kinde of these practised of them that be in authority , who under the title of confiscation assume unto themselves stollen goods , and so much the re●dilier , by now much the value of the things amounteth to more worth : an action altogether unjust , and contrary to both divine and humane lawes , which ordain to restore unto every man his owne : and truly he that in stead of restitution withholdeth the goods of his neighbour in this manner , differeth no more from a 〈◊〉 than that the one stealeth boldly without fear , the other ●n●orously and with great danger : and what greater corruption of justice can there be than this ? for who would follow the law upon a thiefe , when he knoweth he shall rather run into further charge , than recover any of his old losse ? beside this , it hapneth that poor small theeves are often drawne to the whip , or driven to banishment , of sent to the gallowes , when rich grand theeves lie at their case , and escape uncontrolled , albeit the quality of their 〈◊〉 be far unequall : according to the poet : the simple dove by law is censured , when ravenou● 〈◊〉 escape unpunished . the world was ever yet full of such ravenou● ra●ens ; so nimble in pilling others goods , and so greedy of their owne gain , that the poor people in stead of being maintained and preserved in the peaceable enjoying of their portions , are gnawne to the very bone● amongst them : for which cause homer in the person of agamemnon calleth them devourers of men . likewise also the prophet david in the 〈◊〉 psalme calleth them eaters of his people : and yet want they not flatterers and 〈◊〉 friends ( canker wormes of a common-wealth ) that urge them forwards , and devise daily new kinde of exactions , like horse-lead●es to suckt out the very bloud of mens purses : shewing so much the more wit and deceit therein , by how much the more they hope to gain a great part 〈◊〉 of unto their selves : being like hunger-starved harpeis , that will never be fortified , but still match and catch all that commeth near their 〈◊〉 : and these are they that do good to no man , but hurt to all ; of whom the merchant findeth himselfe agrieved , the artificer trodden under foot , the poor labourer oppressed , and generally all men endammaged . chap. xxxviii . of the excessive burdenings of the comminalty . as it is a just and approved thing before god , to do honour and reverence to kings and princes , and to be subject under them in all obedience ; so it is a reasonable and allowable duty to pay such tributes and subsidies ( whereby their great charges and honourable estate may be maintained ) as by right or equity are due unto them : and this is also commanded by our saviour christ in expresse words , when he saith , give unto caesar that which is caesars . and by the apostle paul more expresly , pay tributes , render unto all men their due : tribute to whom tribute belongeth , and custom to whom custom : marke how he saith , give unto all men their due : and therein observe , that kings and princes ought of their good and just disposition to be content with their due , and not seek to load and overcharge their subjects with unnecessary exactions , but to desire to see them rather rich and wealthy , than poor and needy ; for thereby commeth no profit unto themselves . further it is most unlawfull for them to exact that above measure upon their commons , which being in mediocrity is not condemned : i say it is unlawfull both by the law of god and man ( the law of god and man is tearmed all that which both god and man allow and agree upon , and which a man with a safe conscience may put in practise : ) for the former we can have no other schoolmaster nor instruction , save the holy scripture , wherein god hath manifested his will unto us concerning this very matter ; as in deuteronomy the eighteenth , speaking of the office and duty of a king , he forbiddeth them to be hoorders up of gold and siluer , and espousers of many wives , and lovers of pride : signifying thereby , that they ought to contain themselves within the bounds of modesty and temperance , and not give the raines to their owne affections , nor heape up great treasures to their peoples detriment , nor to delight in war , nor to be too much subject to their owne pleasures : all which things are meanes of unmeasurable expence : so that if it be not allowable to muster together multitudes of goods , for the danger and mischief that ensueth thereof , as it appeareth out of this place ; then surely it is much lesse lawfull to levy excessive taxes of the people ; for the one of these cannot be without the other : and thus for the law of god it is clear , that by it authority is not committed unto them , to surcharge , and as it were trample downe their poor subjects , by unmeasurable and unsupportable impositions . as for that which the prophet samuel in the name of god giveth notice to the israelites of , touching the right of a king ; wherein he seemeth to allow him the disposition of the goods and persons of his subjects : i answer first , that god being an immoveable truth , cannot contradict himselfe by commanding and forbidding the same thing ; and secondly , that the word of the text in the originall signifieth nothing else but a custome or fashion , as it appeareth by the sam. . . besides , the speech that the prophet useth , importeth not a commandment , but an advertisement of the subjection , whereunto the people were about to thrust themselves , by desiring a king after the manner of other nations , whose customes amongst them was to exercise authority and dominion as well over their goods as their persons : for which cause god would have them forewarned , that they might know how vile a yoak they put their owneneckes under , and what grievous and troublesome servitude they undertook , from the which they could no wayes be delivered , no though they de●●●ed it with teares . furthermore , that a king in israel had no power ( in right and eq●ity ) to take away the possessions of any of his subjects , and appropriate it to himselfe , it appeareth by naboaths refusall no king achab , to give him his vineyard , though he requested it ( as it may seem ) upon very reasonable conditions , either for his money , or for exchange , so that a man would thinke he ought not to have denied him : howbeit his desire being thus crossed , he could not mend himselfe by his authority , but fell to vexe and grieve himselfe , and to champe upon his owne bit , untill by the wicked and detestable complot of iezable , poor naboath was falsely accused , unjustly condemned , and cruelly murdered ; and then he put in possession of his vineyard : which murder ( doubtlesse ) she would never have attempted , nor yet naboath ever have refused to yeeld his vineyard , if by any pretence of law they could have laid claim unto it : but naboath knowing that it was contrary to gods ordinance , for him to part with his patrimony ( which he ought most carefully to preserve ) would not consent to sell over his vineyard , neither for love nor money , nor other recompence : and herein he did but his duty , approved by the holy scripture . now how odious a thing before god the oppression of poor people is , it is manifest by his owne words in the prophesie of ezechiel , where he saith , let it suffice , o princes of israel , learn off cruelty and oppression , and execute judgement and justice : take away your exactions from my people , and cease to thrust them from their goods and heritages . now concerning the law of man , which all men agree unto , because it is grounded upon reason and equity , we finde no permission given to kings to use the goods of other men at their pleasures ; for that was far from equity : neither was there any such liberty bestowed upon them , by those that first in the beginning exalted them to that degree of dignity : but rather ( as divers worthy authours avouch ) their owne vertues and good behaviour which woon them credit amongst the better sort , installed them first unto that honour . and truely there is nothing more rightfull and justin mans society , than that every one should possesse and enjoy that which is his owne in peace and quietnesse , without disturbance or violence ; in which respect also , rules of justice are established , called lawes , which no good kings will ever seek to stand against . they are indeed lords of the earth , a● some say , and truly ; but so , that their lordships stretch no further than right , and passe not the rule of equity : and notwithstanding , the propriety of goods and possessions remaineth untouched . to kings ( saith so●●ca ) pertaineth the soveraignty over all things , but to private men the propriety . tiberius caesar being solicited by the governours of the provinces , to lay heavier tributes , and levy larger subsidies from his people , made ( though a painim ) this notable answer , that a good shepherd ought to shear his sheep , not to flea them . saint lewis , that good king , amongst all his other wife and vertuous exhortations which he gave to his son before his death , this was none of the least nor last ; that he should never crave any taxe or subsidie of his subjects , but upon urgent necessity , and very just cause ; and that if he did otherwise , he should not be reputed for a king , but for a tyran . chap. xxxix . of those that have used too much cruelty to wards their subjects in taxes and exactions . it is clear then by these foresaid assumptions , that a king may not impose upon his subjects unmeasurable taxes and subsidies , least he make himselfe guilty of extortion , the root and fountain many times of many great mischiefes and inconveniences , and in very deed from whence oftner changes , seditions , and ruines of common-wealths have proceeded , than from any other cause beside . what hapned to roboam king of israel , for shewing himselfe too rigorous on this behalfe to his subjects , but the defection of the greater part of his kingdom from him ; for being come to the crowne after the death of his father solomon , when the people came and made a supplication to him , to be eased from his fathers burdens , he ( despising the counsell of his sage and antient . counsellours , and following the giddy advice of his young companions ) gave them a most sharpe and sowre reply ; saying , that if his father had laid an heavy yoak upon them , he would encrease it ; and if he had chastised them with rods , he would correct them with scourges ; which when they of israel heard , they revolted from him ( all save the two tribes of iuda and benjamin ) and stoned to death his collectours , and chose them another king to rule over them . thus roboam was deprived often parts of his kingdom thorow his owne unadvised tyranny , and fled all amazed unto jerusalem , where he lived all his dayes without recovery of the same . achaeus king of lydia was hanged up against a hill , and his head throwne into a river running by , because of the great subsidies which he exacted of his people . dionysius , the first of that name , a notorious and renowned tyran , not onely in regard of his exceeding cruelty , but also of his unjust rackings and exactions , was so violent in that practise of doing wrong , that alboit he well knew the griefes and vexations of the people , that ceased not to complain and lament their case continually , yet he diminished not their burdens , but multiplied them more and more , and sucked and gnew out all that ever he could , untill he left them naked , empty , and despoiled : to conclude , this grand theefe , that durst not trust his wife nor owne daughters , after he had been discomfited by the carthaginians , was slain by his servants . of the roman emperours that most vexed the commonalty with tribures and taxes , these three were chief , caligula , nero , and caracalla ; of whom this latter did most pill and pull the people , and would often say , that the gold and silver of the kingdom pertained in right to none but him . being reproved of his mother at a time , for his immoderate and excessive expences ; saying , that there was almost not so much more treasure left as he had already spent ; he made her this answer , that she should take no care for that ; for as long as his hand was able to wield his sword ( which he held naked before her ) he would not want money . this is the sword which many now adayes ( after the example of caracalla ) have taken up , to cut out ( by force and violence ) a way to their owne wils , and to cut the throat of equity and justice , and to compell the poor people to forgo their goods , and surrender them into their hands : now how odious and hatefull these three were made unto the people by their owne wicked demeanours , their miserable ends do sufficiently testify ; which wee have already before ment ioned , and mean afterward more at large to speak of . the emperour constance , son to constantine , whose father was heraclius , comming at a time out of greece into rome , abode there but five dayes ; but in that short space committed so much outrage in ransacking the temples and other publike places , and carrying away so many rich ornaments and pictures ( whereof those places then abounded ) that in mans remembrance no forreigne barbarous enemy , having taken the city by force of war , ever went away with the like spoil : besides , he did so oppresse the allies and tributaries of the empire ( and chiefly the sicilians ) with taxes and imposts , that many of them were constrained to sell their children for money to satisfie his extortion : and by this meanes he scraped together an infinite masse of rapines and evill gotten goods ; but enjoyed the sweet of them not very long ; for very soon after he was murdered by his owne men of wat , in his returne out of sicily and all that spoil which he had unjustly surprised , was suddenly taken and transported into africa by the sarasens , that then inhabited the city panorme . lewis the eleventh , king of france , after he had overcharged his subjects with too grievous burdens of payments and taxes , fell into such a timorous conceit and fear of death , as never any man did the like ; he attempted all meanes of avoiding or delaying the same ; as first , during his sicknesse , he gave his physitian monethly ten thousand crownes , by that meanes to creep into his favour : wherein he , being in all other things a very niggard and pinch-penny , shewed himself on the other side more than prodigall : next he sent into calabria for an hermit , reported to be an holy and devout man , to whom at his arrivall , he performed so much duty and reverence , as was wonderfull and unseemly : for he threw himselfe on his knees , and besought him to prolong his decaying life , as if he had been a god , and not a man : but all that he could do was to no purpose ; no nor the reliques which pope sextus sent him to busie himselfe withall , nor the holy viall of the rheimes which was brought him , could prorogue this life of his , nor priviledge him from dying a discontent and unwilling death : he suspected the most part of his nearest attendants , and would not suffer them to approach unto him in his sicknesse : after he had thus prolonged the time in hope , and yet still languished in extream distresse of his disease , it was at length told him in all speed , that he should not set his minde any longer upon those vain hopes , nor upon that holy man , for his time was come , and he must needs die . and thus he that during his raigne shewed himselfe rough and cruell to his subjects , by too many and heavy impositions , was himselfe in his latter end thus roughly and hardly dealt withall . christierne the eleventh , king of denmarke , norway ; and suecia , after the death of king iohn his father , reigned , the year of our lord . and was too intolerable in imposing burdens and taxes upon his subjects ; for which cause the suecians revolted from his government : whom though after many battels and sieges he conquered , and placed amongst them his garisons to keep them in awe , yet ceased they not to rebell against him , and that by the instigation of a mean gentleman , who very quickly got fo●ting into the kingdom , and possessed himselfe of the crowne and government . now christierne having lost this province , and being also in disdain and hatred of his owne countrey , and fearing least this inward heat of spight should grow to some flame of danger to his life , seeing that the inhabitants of lubecke conspiring with his uncle fredericke , began to take armes against him , he fled away , with his wife ( sister to the emperour charles the fifth ) and his young children , to zealand , a province of the emperours , after he had reigned nine yeares : after which the estates of the realme ( aided by them of lubecke ) assembling together , exalted his uncle fredericke , prince of holsatia ( though old and antient ) to the crowne ; and publishing certain writings , addressed them to the emperour and the princes of his empire , to render a reason of their proceeding , and to make knowne unto them upon how good considerations they had deposed and banished christierne , for the tyranny which hee exercised among them . ten yeares after this he got together a new army by sea , in hope to recover his losses , but contrary to his hope he was taken prisoner , and in captivity miserably ended his dayes . henry king of suecia was chased from his scepter for enterprising to burden his commons with new contributions : those that were devisers of new taxes and tributes , for the most part ever lost their lives in their labours : for proof whereof , let the example of parchenus or porchetes serve ; who for giving counsell to king theodebert touching the raising of new subsidies , was stoned to death by the multitude , in the city trieves . likewise was george presquon cruelly put to death by the people , for perswading and setting forward henry of suecia , to the vexation and exaction of his subjects . chap. xl. more examples of the same subject . aistulphus the nineteenth king of lumbardy , was not onely a most cruell tyran , but also a grievous oppressour of his subjects with taxes and exactions ; for he imposed this upon every one of them , to pay yearly a noble for their heads : against this man pope stephen provoked king pepin of france , who comming with an army drove the tyran into tycinum , and constrained him to yeeld to partiall conditions of peace . howbeit pepin was no sooner gone , but he returned to his old byas ; wherefore the second time he came and drove him to as great extreamity ; insomuch as another peace was concluded : after the accomplishment whereof , perverse aistulph still vexing his subjects , was plagued by god with an apoplexy , and so died . iustinian the emperour , as he was profuse and excessive in spending , so was he immoderate and insatiable in gathering together riches , for he exercised his wit in devising new tributes and payments , and rejoyced his heart in nothing more ; for which causes there arose a grievous sedition at constantinople against him ; wherein not onely the excellent and famous monuments of the empire were burned , but also forty thousand men slain ; and this was no small punishment for his oppression . at paris there is to be seene in the corne market , a certaine monument hard at the mouth of the common sinke , which conveyeth away all the filth out of the city ; the occasion whereof is reported to be this : a certaine courtier seeing the king sad and melancholly for want of treasure , counselled him to exact of every countriman that brought ware into the city but one penny , and that but for two yeares together : which when the king put in practise , and found the exceeding commodity thereof , he not onely continued that tax , but also invented divers others , to the great dammage of the common-wealth , and enriching of his owne treasurie . wherefore he that put it first into his head , when hee saw that he had not so much authority in dissuading , as he had in persuading it , to take punishment of himselfe for that inconsiderate deed ; and to warne others from attempting the like , he commanded by his testament , that his body should be buried in that common sinke , to be an example of exaction and the filthinesse thereof . barnabe , vicount of milan , by the report of paulus iovius , was an unconscionable oppressor of his subjects and tenants : for he did not onely extort of them continuall imposts and payments , but enjoyned them to keepe every one a dogge : which if they came to any mishap , or were either too fat or too leane , the keeper was sure to be beaten , or at least some fine to be set on his head . this tyran was taken by iohn galeacius , and after seven moneths imprisonment poysoned to death . archigallo , brother to gorbonianus in nature , though unlike in conditions ( for he was a good prince , whereas this was a tyran ) was crowned king of britaine in the yeare of the world : we may well place him in the ranke , of oppressours ; for he deposed the noblemen , and exalted the ignoble , he extorted from men their goods , to enrich his treasure ; for which cause the estates of the realme deprived him of his royall dignity , and placed his younger brother elydurus in his room , after he had raigned five yeares . hardiknitus king of denmarke , after the death of harold was ordained king of england , in the year of our lord . this king as he was somewhat cruell ( for he caused the body of harold to be taken up out of the sepulclire , and smiting off his head , to be cast out into the river thames , because he had injured his mother emma when he was alive ; ) so he was burdensom to his subjects in tributes and exaction : for which cause growing into hatred with god and his subjects , he was strucken with sudden death , not without suspition of poysoning , after he had raigned three yeares . william rufus , second son of william the conquerour , succeeded his father , as in the kingdom of england , so in disposition of nature : for they were both cruell , inconstant , and covetous , aud burdened their people with unreasonable taxes ; insomuch , that what by the murraine of men by postilence , and oppressions of them by exactions , the tillage of the earth was put off for one year , being the year , whereby ensued great scarcity the year following throughout all the land : but for the oppression william was justly punished by sudden death , when being at his disport of hunting he was wounded with an arrow glauncing from the bow of tyrill a french knight , and so his tyranny and life ended together . and here is further to be noted , that the place where this king was slain , was called new forest ; in which same place richard , the cousin germane of king william , son to duke robert his brother , was likewise slain . this new forest was made by william the conquerour their father , who plucked downe and depopulated divers townes and churches the compasse of . miles about , to make this a forest for wilde beasts : a most beastly sin , yea a bloudy crying sin , too too much practised in these dayes , and that by great persons , that make no conscience to turne townes into pastures , and men into sheep : but let all them behold the just vengeance of god upon this kings posterity : for when then either cannot or will not revenge , then god revengeth either in them or their posterity . in the year . the commons of guyenne , santonge , and augoulemois fell into a great rebellion , by reason of the extortions of the customers and farmours of salt : the rebels in a few weekes grew to the number of fourty thousand men , armed with clubs and staves ; who joyning with the islanders , by a generall consent ran upon the officers of the custome , and with extreme sury put to sword all that they could take , notwithstanding the king of navarre sought by all meanes to appease them . about the same time the commons of gascoigne rose in divers places , upon the same causes , and notwithstanding all that the lord of monneins , the kings lieutenant , and all other officers could do , they made a great spoil of many honourable houses , and massacre of much people : insomuch , that the lord of moneins himselfe was slain by them , whilest he was making an oration to them to pacifie their rage : but at length these rebels were suppressed by francis of lorraine , earle of aumale , and anne of mommorancye , high constable of france , and the chief king-leaders and captaines of them executed according to their deserts . la vergne was drawne in pieces by four horses : l'estonnac , and the two brothers of saulx , had their heads cut off : tallemoigne and galefer● , the two colonels of the commons , were broken upon the wheele , being first crowned with a crowne of burning iron , as a punishment of the soveraignty which they had usurped . thus the lord punished both the one and the other , and the one by the other ; the exactors for their oppression , and the tumultuous commons for their rebellion . neither doth the lord thus punish oppressours themselves , but also they that either countenance , or having authority , do not punish the same ; as it appeareth by this example following . in the year of our lord . there lived one corrannus a king of scots ; who though he governed the people in peace and quietnesse a long space , and was indeed a good prince , yet because his chancellour tomset used extortion and exaction amongst his subjects , and he being advertised thereof , did not punish him , he was slain traiterously by his owne subjects . it is not unworthy to be noted , how edward the third , king of england , prospered a long while in the warres against france , and got many worthy and wonderfull victories : but when prince edward , son unto the aforesaid edward , after conditions of peace concluded , began to set taxes and impositions upon the country of aquitain , then did king edwards part begin to incline , and the successe of war , which the space of fourty yeares never forsook him , now frowned upon him ; so that he quickly lost all those lands which by composition of peace were granted unto him . chap. xli . of such as by force of armes have either taken away , or would have taken away , the goods and lands of other men . now if they that oppresse their subjects , and devour them in this manner be found guilty , then must they needs be much more , that are carried with the wings of their owne hungry ambitious desire to invade their lands and seigniories , attended on with an infinite retinue of pillages , sackings , ruines of cities and people ; which are alwayes necessary companions of furious unmercifull war. there are no flouds so broad , nor mountaines so steep , nor rokces so rough and dangerous , nor sea so long and furious , that can restrain the rash and headstrong desire of such greedy minded sacres : so that if their body might be proportioned to the square and greatnesse of their mindes , with the one hand they would reach the east , and with the other hand the west ( as it is said of alexander : ) howbeit hereof they boast and glory no lesse than they that took delight to be sirnamed city-spoilers : others burners of cities ; some conquerours , and many eagles and faulcons , seeking as it were fame by infamy ; and by vice , eternity . but to these men it often commeth to passe , that even then when they thinke to advance their dominion , and to stretch their bounds and frontiers furthest , they are driven to recoil , for fear of being dispossessed themselves of their owne lands and inheritances : and even as they dealt , with others rigorously and by strength of weapons , so shall they be themselves rehandled and dealt withall after the same measure ; according to the word of the prophet denounced against such as they : cursed be th●● that spoilest and dealest unfaithfully ; when thou hast made an end of spoiling others , th●● th● selfe shalt be spoiled ; and when thou hast done dealing traiterously , then treason shall begin to be practised against thee . and this curse most commonly never faileth to seise upon these great theeves and robbers , or at least upon their children and successours ; as by particular examples we shall see , after we have first spoken of adonias , who not content with his owne estate of being a kings son , which god had allotted him , went about to 〈◊〉 the crowne and kingdome from his brother solomon , to whom by right it appertained ( for god had manifested the same by the mouth of his father david ) but both he and his assistants , for their overbold and rash enterprise , were iustly by solomon punished with death . crassus king of lydia was the first that made war against ephesus , and that subdued the greekes of asia : to wit , the phrygians , mysians . chalybeans , paphlagonians , thracians , bythinians , ionians , dorians , aeolians , and pamphilians , and made them all tributeries unto him : by meanes whereof he being growne exceeding rich and puissant , by the detriment and undoing of so many people , vanted and gloried in his greatnesse and power , and even then thought himselfe the happiest man in the world , when most misery and adversity , grief and distresse of his estate and wholehouse , approuched nearest : for first and formost one of his sonnes that was dear unto him , was by oversight slain at the chase of a wilde bore : next himselfe having commenced war with cyrus , was overcome in battell , and besieged in sardis the chief city of his kingdom , and at last taken and carried captive to cyrus , despoiled of all his late glory and dominion . and thus crassus ( as saith plutarch after herodotus ) bore the punishment of the offence of his great grandfather gigas : who being but one of king ca●daules attendants , slew his master , and usurped the crowne at the provokement of the queen his mistresse , whom he also took to be his wife : and thus this kingdom decayed by the same meanes by which it first encreased . polycrat●s the tyran was one that by violence and tyrannous meanes grew from a base condition to an high estate : for being but one of the vulgar sort in the city samos , he with the assistance of fifteen armed men seised upon the whole city , and made himselfe lord of it : which dividing into three parts , he bestowed two of them upon his two brethren , but not for perpetuity ; for ere long the third part of his usurpation cost the elder of them the best part of his life , and the younger his liberty , for he chased him away , that he might be sole possessour of the whole island . after this , he invaded many other islands , besides many cities in the same land : he raised the lacedemonians from the fiege of samos , which they had begirt : and when he saw that all things fell out so well to his owne wish , that nothing could be more , fearing so great prosperity could not but carry in the ●ail some terrible sting of adversity and mischance , attempted by voluntary losse of something of value to prevent the mischief which he feared to ensue : and this by the advice of his dear friend and allie ( the king of aegypt ) therefore he threw a ring which he had of great price into the sea , to the end to delude fortune ( as he thought ) thereby : ●ut the ring was after found in a fishes belly , and offered as a present unto him : and this was an evident presage of some inevitable this for tune that waited for him : neither did it prove vain and frivolous ; for he was hanged upon a gibbet of sardis , by the commandment of orates the governour of the city ; who under pretence of friendship , and colour of rendring his treasure into his hands , and bestowing upon him a great part thereof , promising also to passe the rest of his dayes under his wing , for fear of the rage of cambyses , drew him to come privately to speak with him , and so easily wrought his will upon him . aristodemus got into his hands the government of c●ma , after he had made away the principall of the city : and to keep it the better being obt●ined , he first worme the vulgars hearts by presents , then banished out of the city their children whom he had put to death , and entertained the rest of the youth with such variety of pleasures and delights , that by those devices he kept himselfe in his tyrannous estate many yeares : but as soon as the children of those slain citizens were growne to ripe yeares of strength and discretion , being desirous to revenge their fathers deaths , they set upon him in the night , so at unawares , that they put him and all his family to the slaughter . timophanes usurped a principality , power , and rule in corinth a free city , and became so odious thereby to the whole people , yea and to his owne brother tymoleon also , that laying aside all respect of nature , he slew him with his owne hands , preferring the liberty of his countrey before any unity or bond of bloud . when the cities of greece ( saith orosius ) would needs through too greedy a desire and ambition of reigne ▪ get every one the mastery and soveraignty of the rest , they all together made shipwracke of their owne liberties by encroaching upon others : as for instance , the lacedemonians , how hurtfull and incommodious the desire of bringing their neighbour adjoyning cities under their dominion was unto them , the sundry discomfitures and distresses within the time of that war , undertaken upon that onely cause , befell them , bear sufficient record . servius tullus , the son to a bondman , addicted himselfe so much to the exploits of war , that by prowesse he got so great credit and reputation among the romans , that he was thought ●it to be son in law of king tarquinius , by marrying one of his daughters ; after whose death he usurped the crowne , under colour of the protectorship of the kings ●oo young sonnes ; who when they came to age and bignesse , married the daughters of their brother in law tullus ; by whose exhortation and continuall provokement the elder of them , which was called tarquinius , conspired against his father in law , and practised to make himselfe king , and to recover his rightfull inheritance , and that by this meanes : he watched his opportunity when the greatest part of the people were out of the city about gathering their fruit in the fields , and then placing his companions in readinesse , to serve his turne if need should be , he marched to the palace in the royall robes , garded with a company of his comederates ; and having called a senate , as he began to complain him of the treachery and impudency of tullus , behold , tullus himselfe came in and would have run violently upon him ; but tarquinius catching him about the middle , threw him headlong downe the staires , and presently sent certaine of his guard to make an end of the murder which he had begun . but herein the cruelty of tullia was most monstrous ; that not onely first moved her husband to this bloudy practice , but also made her coach to be driven over the body of her father , which lay bleeding in the midst of the street , scarce dead . manlius , after hee had maintained the fortresse of rome against the gaules , glorying in that action , and envying the good hap and prosperity of camillus , went about to make himselfe king , under pretence of restoring the people to their antient entire libertie : but his practise being discovered , hee was accused , found guilty , and by the consent of the multitude adjudged to be throwne headlong downe from the top of the same fortresse , to the end that the same place which gave him great glorie , might be a witnesse and a memoriall of his shame and last confusion : for all his valiant deeds before done were not of so much force with the people , to excuse his fault or save his life , as this one crime was of weight to bring him to his death . in former times there lived in carthage one hanno , who because he had more riches than all the common-wealth beside , began to aspire to the domination of the citie : which the better to accomplish , hee devised to make shew of marrying his onely daughter , to the end that at the marriage feast hee might poison the chiefest men of credit and power of the city whom he knew could or would not any wayes withstand or countermand his purpose : but when this devise tooke no effect , by reason of the discovery thereof by certaine of his servants , hee sought another meanes to effect his will : hee got together a huge number of bondslaves and servants , which should at a sudden put him in possession of the city but being prevented herein also by the citizens , he seised upon a castle with a thousand men of base regard , even servants for the most part ; whither thinking to draw the africans and king of the moores to his succour , he was taken and first whipped , next had his eyes thrust out , and then his armes and legs broken in pieces , and so was executed to death before all the people : his carkasse being thus mangled with blowes , was hanged upon a gallowes , and all his kindred and children put to death , that there might not one remaine of his straine , either to enterprise the like deed , or to revenge his death . that great and fearefull warrior iulius caesar , one of the most hardie and valiant pieces of flesh that ever was , after hee had performed so many notable exploits , overcome all his enemies , and brought all high and haughtie purposes to their desired effect , being prickt forward with the spurre of ambition and a high minde , through the meanes and assistance of the mighty forces of the common-wealth , which ( contrary to the constitution of the senat ) were left in his hands , hee set footing into the state , and making himselfe master and lord of the whole romane empire , usurped a soveraigntie over them : but as he attained to his dignitie by force and violence , so he enjoyed it not long , neither gained any great benefit by it , except the losse of his life may be counted a benefit , which shortly after in the open senat was bereft him : for the conspirers thereof , as soone as hee was set downe in his seat , compassing him about , so vehemently overcharged him on all sides , that notwithstanding all the resistance hee could make for his defence , tossing amongst them , and shifting himselfe up and downe , he was overthrowne on the earth , and abode for dead , through the number of blowes that were given him , even three and twenty wounds . the monarchie of assyria was at one instant extinguished in sardana palus ; and of babylon in balthasar , arbaces being the worker of the first , and darius king of persia , of the later ; both of them receiving the wages , not of their wickednesse , but also of their predecessors , and great grandfathers cruelty and oppressions , by whom many people and nations had been destroyed . moreover , as the babylonian empire was overthrowne by darius of persia , so was his persian kingdome ( in darius the last king of that countrey his time , this mans successor ) overturned by alexander . again , the great dominion of alexander ( who survived not long after ) was not continued to any of his by inheritance , but divided like a prey amongst his greatest captaines , and from them the most part of it in short time descended to the romanes ; who spreading their wings , and stretching their greedie tallons farre and neere , for a while ravened and preyed over all the world , and enriched and bedecked themselves with the spoyles of many nations ; and therefore it was necessary that they also should be made a prey , and that the farre fetcht goths and vandales should come upon them , as upon the bodie of a great whale that suffers shipwreck upon the sea shore : since which time the romane empire went to decay , and grew every day weaker than other ; yea , and many princes setting themselves against and above it , have robbed it of the realmes and provinces which it robbed others of before . and thus wee may see how all things run as it were in a circle , and how great the uncertainetie of this world is , seeing that the mightiest are subject to so many and great changes : for if there be any thing under the sun that may carry any shew of stability or continuance , surely it is a monarchie or common-wealth , grounded upon the unitie and consent of all people , maintained by the authoritie of the greatest and most mightie , and underpropped with the shores of much strength and wealth , as the romane empire was ; and yet for all that , there was never any , though never so well reared and furnished , and deepe rooted , which at the length hath not bin demolished , ransacked , and pulled up by some notable and strange calamitie . and this is that which the spirit of god would give us to knowe , by the vision of that great image , represented to nabuchadnezzar in a dreame , according to daniels interpretation thereof ; to wit , that the foure great and puissant monarchies of the world should at last be ruined and dispersed , like the chaffe before the winde , till they were consumed and brought to nothing , albeit they were glorious and excellent as gold and silver , or strong and mightie as brasse and iron . how much more foolish and evill advised are they then , that for a certaine apparant splendour and shew of worldly honour ( which is as fraile as any rose , as variable as the winde , as light and vaine as a shadow or smoke , as unassured as a rotten planke ) have the eyes of their minde so dazeled , and their wits so bewitched , and all their affections so transported , as to mingle heaven and earth together , to dash the east against the west , to stirre up discord and dissention betwixt man and man , and to shed so many thousand mens bloud , and all for a paltrie desire of reigne , though to their owne finall ruine and destruction . and thus it came to passe in the time of the emperor otho to a duke of venice , called peter caudian , who ( not content with his dukedome ) went about to usurpe a tyrannicall rule over the whole seigniorie , and that by pride and threats , desiring rather to make himselfe terrible to the people by those bad meanes , than amiable and beloved by any meanes whatsoever ; and thus daily hee grew as in age so in insolencie : he placed a garrison of men about his palace , and so fortifying himselfe , presently he shewed himselfe in his colours , namely a cruell tyran : which when the multitude perceived , and remembred withall their libertie , which they were like to lose , they tooke up armes forthwith , in purpose to beat downe his haughtie minde : therefore they first set on fire his house , and caused him to forsake his fortresse , and to betake himselfe to his shifts : but when by reason of the stopping of the passages he could not escape , they tooke him and his young sonne also which was with him , and put them to a most cruell and sudden death , and cast their carkasses to be devoured of dogs . in the empire of maximilian , lewis sforce , a prince of an inconstant and turbulent spirit , ambitious , and one that made no account of his promises nor faith , tooke upon him the governement of milan , after the death of his brother galeaz , duke of milan , who was traiterously slaine : in which action the first wrong which hee did was to his brothers widow , whom hee deposed ; the second to his young nephew , his brother galeaz son , whom he so brought up as if he never meant he should come to honour or goodnesse ; for he suffered him not to be trained up either in learning or armes , but let him runne into all possible occasions that might corrupt and spoyle his tender age . thus hee enjoyed the principalitie thirteene yeares , all the while under his nephewes reigne ; to whom when alphonsus king of naples had given in mariage one of his daughters , and perceived what small reckoning his uncle made of restoring him his dukedome ; after he had often and instantly intreated him without prevailing , at length he fell to threaten him with warre : he fearing to have the worse , and to lose so great a dignitie , wrought so by his owne shifts and devices , together with the helping hand of pope alexander , that hee put in the head of charles the eighth of france to go and conquer naples , for the hatred which his heart possessed against alphonsus ; supposing by this meanes the better to accomplish his affaires to his owne desire . the king of france was no sooner entred italie , but lewis sforce ministred an italian posset to his young nephew iohn galeaz , that hee immediatly died upon it , and then he proclamed himselfe prince of the duchie , by the aid of the principall of the councell , whom he had woon to referre that honour unto him , by deposing the young sonne of iohn galeaz , beeing then but five yeares old : but he declared presently his inconstant and perfidious nature , in breaking promise with the king of france , whome he had induced with so many faire speeches to undertake that voyage , and entering a new league with the venetians both against him and the pope , although ere long he served them with the same measure : but lewis the twelfth , succeeding in the crowne of france , could not brooke this injurie done to his predecessor , but pretending a title to the duchie of milan , he dispatched an armie thitherward , that bestirred it selfe so well , that in short space they brought under their subjection all the cities and townes neere adjoyning : which the citizens perceiving , began to rebell against their duke , and killed his treasurer : whereupon he ( being not able to make his part good with the french abroad , nor daring to put any confidence in his owne at home ) left his castle to the charge and custodie of a captaine , and fled himselfe with his children to almaine , towards the emperour maximilians court , hoping to finde succour at his hand , as indeed he did : for he returned to milan with five hundred burgundians , and eight thousand switzers , and was received againe into the citie . being thus refortified with these and other more troupes that came unto him , he encamped before navarre , and by composition got the city into his hands from the frenchmen . the french king in the meane while sent a new supplie of men into the duchie , amongst whom were many switzers , who so dealt with their countrimen that were on the dukes side , that they brought them also to favour the king of france , and to forsake the duke : which when he understood , hee presently departed the citie , and posting to the campe , hardened his souldiers , desiring them to play the men , and not to shrinke , for he meant to give battell without delay : but the captains made answer , that they might not fight against their owne nation , without especiall leave from their lords . now in the meane while , whilest these things were in doing , they tooke order , that the frenchmen should approach to navarre , and intercept all the passages , that the duke might not escape : he therefore laid aside his horse , and marched on foot in the squadron of switzers , now joyned to the french , in attire and armour like a switzer , thinking by this tricke to save his life : but all his counterfeiting could not save him from being taken , and from lying ten yeares prisoner in the tower of loches , where he also died : and so all his high and ambitious thoughts ( which scarcely italie could containe ) were pend up in a strait and narrow roome . with the like turbulent and furious spirit of ambition have many roman bishops been inspired , who what by their jugling trickes , cousenages , and subtill devises , and what by force , have prospered so well , that of simple bishops ( which they were wont to be ) they are growne temporall lords , and as it were monarchs ; having in their possessions lands , cities , castles , fortresses , havens , garrisons , and guards , after the manner of kings ; nay they have exalted themselves above kings ( so intollerable is their impudence ) and made them subject to their wils ; and yet they call themselves the apostles pedigree , whom christ forbad all such domination . but what of that ? it pertaineth not to them to succeed in vertue , but in authoritie the apostles : for if that charge had concerned them , then pope lucius the second would never have beene so shamelesse , as to request in right of his popeship the soveraigntie over rome as hee did : neither when it was denyed him , to have gone about to usurpe it by force , and to bring his minde about to have layed siege to the senat house with armed men , to the end that either by banishing or murdering the senatours then assembled together , he might invest himselfe with the kingly dignitie : but what got he by it ? marry this , the people being in an uprore in the citie , upon the sight of this holy fathers proud attempt , tooke themselves to armes , and ran with such violence upon master pope , that they forthwith stoned his holinesse to death ; but not like stephen the martyr for the profession of christ iesus , but like a vile and seditious theefe for seeking the common-wealths overthrow . pope adrian the fourteenth , a monkes sonne , succeeding lucius both in the papacie , and also in ambition , tooke in hand his omitted enterprises ; for he excommunicated the romanes , untill they had banished arnold a bishop , that gave them counsell to retaine the power of electing their magistrate , and governing their citie in their hands ( a thing repugnant to his intent ) and after hee had degraded the consuls , to make his part the stronger , he caused the emperour fredericke to come with an armie to the citie ; whom notwithstanding hee handled but basely for his paines : for hee did not onely checke him openly for standing on his feet , and holding the stirrop of his horse with his left hand , but also denied him the crowne of the empire , except hee would restore to him poville , which ( he said ) pertained unto him : how beit he got the crowne notwithstanding , and before his returne from rome into germanie , more than a thousand citizens that would not yeeld nor subscribe unto the popes will , were slaine . after frederickes departure , the pope seeing himselfe destitute of his further aid , first excommunicated the king of sicilie , that in right of inheritance possessed the foresaid poville : but when this served him to small purpose , he practised with emanuel the emperour of greece to set upon him ; which thing turned to his finall confusion . after this ( through his intollerable pride ) hee fell out with fredericke the emperour , and to revenge himselfe upon him , discharged his subjects from their fealtie to him , and him from his authoritie over them . now marke his end : as he walked one day towards aviane , a flie got in at his mouth and downe his throat so farre , that it stopped the conduit of his breath , so that for all that his physitions could do , hee was choked therewith . and thus he that sought by all the meanes he could to make himselfe greater than he ought to be , and to get the masterie of every thing at his owne will and pleasure , and to take away other mens rights by force , was cut short and rebated by a small and base creature , and constrained to leave this life , which he was most unworthy of . hither may be referred that which befell the emperour albert , duke of austria , and one of his lievtenants in switzerland , for going about to usurpe and appropriat certaine lands and dominions to him , which belonged not unto him . this emperour had many children whom he desired to leave rich and mighty , and therefore by all meanes possible he endeavoured to augment his living , even by getting from other men whatsoever he could ; and amongst all the rest , this was one especiall practise , wherein he laboured tooth and nayle to alienate from the empire the land of the switzers , and to leave it for an everlasting inheritance to his heires : which although the switzers would in no case condiscend nor agree unto , but contrariwise sued earnestly unto his majesty for the maintenance of their antient liberties and priviledges which were confirmed unto them by the former emperors , and that they might not be distracted from the empire ; yet notwithstanding were constrained to undergo for a season the yoke of most grievous tyranny and servitude imposed by force upon them : and thus the poore communaltie indured many mischiefes , and many grievous and cruell extortions and indignities at the hands of the emperours officers , whilest they lived in this wretched and miserable estate . amongst the rest there was one called grislier that began to erect a strong fort of defence upon a little hill neere unto altorfe , to keepe the countrey in greater awe and subjection ; and desiring to descrie his friends from his foes , he invented this devise : he put a hat upon the end of a long pole , and placed it in the field before altorfe , where were great multitudes of people , with this commandement , that everie one that came by should do but dieth ere he awaketh ; so mony taken in usurie , delighteth and contenteth at the first , but it infecteth all his possessions , and sucketh out the marrow of them ere it be long : seeing then it is abhominable both by the law of god and nature , let us shun it as a toad , and flie from it as a cockatrice : but when these persuasions will not serve , let them turne their eyes to these examples following , wherein they shall see the manifest indignation of god upon it . in the bishopricke of collen a notable famous usurer lying upon his death-bed ready to die , moved up and downe his chaps and his lips , as if he had bin eating something in his mouth ; and beeing demanded what hee eat , hee answered , his money , and that the divell thrust it in his mouth perforce , so that hee could neither will nor chuse but devour it : in which miserable temptation he died without any shew of repentance . the same author telleth of another usurer , that a little before his death called for his bags of gold and silver , and offered them all to his soule , upon condition it would not forsake him : but if he would have given all the world , it could not ransome him from death : wherefore when he saw there was no remedie but hee must needs die , hee commended his soule to the divell , to be carried into everlasting torments : which words when hee had uttered hee gave up the ghost . another usurer being ready to die , made this his last will and testament : my soule ( quoth he ) i bequeath to the divell who is owner of it , my wife likewise to the divell who induced me to this ungodly trade of life , and my deacon to the divell for soothing me up , and not reproving me for my faults ; and in this desperate persuasion he died incontinently . usury consisteth not only in lending and borowing , but buying and selling also , and all unjust and crafty bargaining , yea and it is a kinde of usurie to detain through too much covetousnesse those commodities from the people which concerne the publike good , and to hoord them up for their private gain , til some scarcitie orwant arise ; and this also hath evermore beene most sharpely punished , as by these examples may appeare . about the yeare . at what time a great famine and dearth of bread afflicted the world , there was in saxonie a countrey peasant , that having carried his corne to the market , and sold it cheaper than he looked for , as he returned homewards he fell into most heavy dumpes and dolours of minde with griefe that the price of graine was abated : and when his servants sang merrily for joy of that blessed cheapnesse , he rebuked them most sharpely and cruelly , yea and was so much the more tormented and troubled in minde , by how much he more he saw any poore soule thankfull unto god for it : but marke how god gave him over to a reprobate and desperate sence : whilest his servants rode before , hee hung himselfe at the cart taile , being past recoverie of life ere any man looked backe or perceived him . a notable example for our english cormorants , who joyne barne to barne , and heape to heape , and will not sell nor give a handful of their superfluitie to the poore , when it beareth a low price , but preserve it till scarcity and want come , and then they sell it at their owne rate ; let them feare by this , lest the lord deale so or worse with them . another covetous wretch , when he could not sel his cornesodear as hee desired , said the mise should eat it rather than he would lessen one jot of the price thereof : which words were no sooner spoken , but vengeance tooke them : for all the mise in the countrey flocked to his barnes and fieldes , so that they left him neither standing nor lying corne , but devoured all . this story was written to martin luther : upon occasion whereof he inveying mightily against this cruell usurie of husbandmen , told of three misers that in one yeare hung themselves , because graine bore a lower price than they looked for : adding moreover , that all such cruell and muddy extortioners deserved no better a doome , for their unimercifull oppression . another rich farmer , whose barnes were full of graine , and his stacks untouched , was so covetous withall , that in hope of some dearth and deerenesse of corne , he would not diminish one heape , but hoorded up dayly more and more , and wished for a scarcity upon the earth , to the end hee might enrich his coffers by other mens necessities . this cruell churle rejoyced so much in his aboundance , that everie day he would go into his barnes , and feed his eyes with his superfluitie : now it fell out as the lord would , that having supped and drunke very largely , upon a night as hee went , according to his custome , to view his riches , with a candle in his hand , behold the wine , or rather the justice of god , overcame his sences , so that he fell downe suddenly into the mow , and by his fall set on fire the corne , being dry and easie to be incensed , in such sort that in a moment all that which he had scraped together and preserved so charily , and delighted in so unreasonably , was consumed and brought to ashes , and scarce he himselfe escaped with his life . another in misnia , in the yeare , having great store of corne hoordedup , refused to succor the necessitie of his poore & halfe famished neighbours : for which cause the lord punished him with a strange and unusuall judgement , for the corne which he so much cherished , assumed life , and became feathered fowles , flying out of his barnes in such abundance , that the world was astonished thereat , and his barnes left emptie of all provision , in most wonderfull and miraculous manner . no lesse strange was that which happened in a towne of france called stenchansen , to the governour of the towne , who being requested by one of his poore subjects to sell him some corne for his money , when there was none to be gotten elsewhere ; answered , hee could spare none , by reason he had scarce enough for his owne hogs : which hoggish disposition the lord requited in it owne kinde ; for his wife at the next litter brought forth seven pigs at one birth to increase the number of his hogs : that as he had preferred filthie and ougly creatures before his poore brethren , in whom the image of god in some sort shined forth , so he might have of his owne getting more of that kinde to make much of , since hee loved them so well . equall to all the former both in cruelty touching the person , and miracle touching the judgement , was that which is reported by the same authour , to have happened to a rich couetous woman in marchia , who in an extreame dearth of victuals , denyed not onely to relieve a poore man whose children were ready to starve with famine , but also to sell him but one bushell of corne , when he wanted but a penny of her price : for the poore wretch making great shift to borrow that penny , returned to her againe , and desired her he might have the corn : but as he payed her the mony , the penny fell upon the ground by the providence of god , which as she stretched out obeisance , and vaile bonnet to the hat , and in every respect shew themselves as dutifull unto it , as to his owne person , imagining that his greatest enemies could not endure nor finde in their hearts to do it , and therefore upon this occasion he might apprehend them , and discover all their close practises , and conspiracies , which they might brew against him : now there was one , a stout hearted man , that passing everie day up and downe that wayes , could in no wise be brought to reverence the dignitie of the worthy hat , ( so unreasonable a thing it seemed in his eyes ) whereupon being taken , the tyran commanded him ( for punishment of his open contempt ) to shoot at an apple laid upon the crowne of the head of his dearest childe , and if he mist the apple , to be put to death : the poore man after many excuses , and allegations , and entreaties that he might not hazard his childes life in that sort , was notwithstanding enforced to shoot , and shooting , god so directed his shaft , that the apple was hit , and the childe untoucht ; and yet for all this , he adjudged him to perpetuall prison : out of which he miraculously escaping , watched the tyrans approach in so fit a place , that with the shaft that should have beene the death of his sonne , he strooke him to the heart ; whose unluckie end , was a luckie beginning of the switzers deliverance from the bondage of tyrans , and of the recovery of their antient freedome , which ever after they wisely and constantly maintained . the emperour albert , purposing to be revenged upon them for his injury , as also for slaying many more of his men , and breaking downe his castles of defence which he had caused to be builded in their countrey , determined to mak war upon them ; but he was slaine ere he could bring it hat determination to effect by one of his owne nephews , from whom ( being his overseer and gardant for bringing up ) he withheld his patrimonie against all equity ; neither by prayers or entreatie could be perswaded to restore it . these things ( according to nic. gils report in his first volume of the chronicles of france ) happened about the reigne of saint lewis . hither may be referred the history of richard the first , king of england , called richard coeur de lyon : though not so much a fruite of ambition in him , as of filthie covetousnesse . this king , when as widomarus lord of linionice in little britaine having found a great substance of treasure in the ground , sent him a great part thereof , as chiefe lord and prince of the countrey , refused it ; saying , that he would either have all or none ; but the finder would not condiscend to that : whereupon the king layed siege to a castle of his called galuz , thinking the treasure to lye there : but as he with the duke of brabant went about viewing the castle , a souldier within stroke him with an arrow in the arme , the yron whereof festering in the wound , caused that the king within nine daies after died : and so because he was not content with the halfe of the treasure that another man found , lost all his owne treasure that he had , together with his life the chiefest treasure of all . chap. xlii . of vsurers , and their theft . if open larcenies and violent robberies and extortions are forbidden by the law of god , as we have seene they are , then it is no doubt but that all deceit and unjust dealings and bargains used to the dammage of others are also condemned by the same law ; and namely usurie , when a man exacteth such unmeasurable gaine for either his mony or other thing which hee lendeth , that the poore borrower is so greatly indammaged , that in stead of benefitting and providing for his affaires , which he aimed at , he hitteth his further losse and finall overthrow . this sinne is expressely prohibited in leviticus , , deuteronomy , and psalme , ; where the committants thereof are held guilty before gods judgement seat , of iniquitie and injustice : and against them it is that the prophet ezechiel denounceth this threatening : that he which oppresseth or vexeth the poore and afflicted , he which robbeth or giveth to usurie , and receiveth the encrease into their bags , shall die the death , and his bloud shall bee upon his pate . neither truely doth the justice of god sleepe in this respect , but taketh vengeance upon all such , and punisheth them after one sort or other , either in body or goods , as it pleaseth him : i my selfe knew a grand usurer in the countrey of vallay that having scraped together great masses of gold and silver by these unlawfull meanes , was in one night robbed of fifteene hundred crownes by theeves that broke into his house . i remember also another usurer dwelling in a town called argental , nigh unto anovay under the jurisdiction of tholosse in high vivaria , who being in hay time in a meadowe , was stung in the foot by a serpent , or some other venomous beast , that he died thereof : an answerable punishment for his often stinging and biting many poore people with his cruell and unmercifull usurie . nay it is so contrarie to equitie and reason , that all nations led by the instinct of nature , have alwayes abhorred and condemned it ; insomuch that the conditions of theeves hath bin more easie and tollerable than usurers ; for theft was wont to be punished but with double restitution , but usurie with quadruple : and to speake truely , these rich and gallant usurers do more rob the common people and purloine from them , than all the publike theeves that are made publike examples of justice in the world . it is to be wished that some would examine usurers bookes , and make a bond-fire of their obligations , as that lacedemonian did when agesilaus reported that hee never saw a ●leerer fire : or that some lucullus would deliver europe from that contagion , as the romane did asia in his time . licurgus banished this canker worme out of his sparta : amasis punished it severely in his aegypt : cato exiled it out of sicilie ; and solo condemned it in athens ; how much more should it he held in detestation among christians ? s. chrysostome compareth it fitly to the biting of an aspe ; as he that is stung with an aspe , falleth asleepe as it were with delectation , her hand to reach , it miraculously turned into a serpent , and bit her so fast , that by no meanes it could be loosened from her arme , untill it had brought her to a woefull and miserable end . sergius galba , before hee came to be emperor ( being president of africa under claudius , when as through penurie of victuals , corne , and other food was very sparingly shared out and divided amongst the armie ) punished a certaine souldier that sould a bushell of wheat to one of his fellows for an hundred pence , in ●ope to obtaine a new share himselfe , in this manner , he cōmanded the quaestor or treasurer to give him no more sustenance , since hee preferred lucre before the necessity of his owne body and his friends welfare ; neither suffered he any man else to sell him any ; so that hee perished with famine , and became a miserable example to all the army , of the fruits of that foule droupsie covetousnesse . and thus wee see how the lord rained downe vengeance upon all covetous usurers and oppressors , plaguing some on this fashion , and some on that ; and never passing any , but either in this life some notable judgement overtakes them , either in themselves or their off-springs ( for it is notoriously knowne that usurers children , though left rich , yet the first or second generation became alwayes beggers ) or in the life to come they are thrown into the pit of perdition , from whence there is no redemption nor deliverance . chap. xliii . of dicers and card-players , and their theft . if any recreation be allowed us , as no doubt there is , yet surely it is not such as whereby we should worke the damage and hurt of one another , as when by gaming we draw away another mans mony with his great losse , and this is one kinde of theft , to usurpe any mans goods by unlawfull meanes : wherefore no such sports ought to finde any place amongst christians , especially those wherein any kinde of lot or hazard is used , by the which the good blessings of god are , contrary to their true and naturall use , exposed to chance and fortune , as they tearme it : for which cause saint augustine is of this opinion concerning them : that the gaine which ariseth to any party in play , should be bestowedupon the poor , to the end that both the gamesters , as well the winner as the loser might be equally punished , the one by not carrying the stake being won , the other by being frustrated of all his hope of winning . players at dice , both by the elibertine & constantinopolitan councell under iustinian , were punished with excommunication : and by a new constitution of the said emperour it was enacted , that no man should use dice-play either in private or publique , no nor approve the same by their presence , under paine of punishment : and bishops were there appointed to be overseers in this behalfe , to espie if any default was made . a horace an heathen poet avouched the unlawfulnesse of this thing even in his time , when he saith that dice-playing was forbidden by their law . lewis the eighth , king of france , renouned for his good conditions and rare vertues ; amongst all the excellent laws which he made , this was one , that all sports should be banished the common-wealth , except shooting ( whether with long bow or crosse bow ) and that no cards nor dice should be either made or sold by any ; to the end that all occasion of gaming might bee taken away . surely it would be very profitable and expedient for the weale-publique , that this ordinance might stand in use at this day , and that all merchants and mercers whatsoever , especially those that follow the reformation of religion , might forbeare the sale of all such paltry wares : for the fault in selling such trash is no lesse than the abuse of them in playing at them , for so much as they upon greedinesse of so small a gaine , put as it were a sword into a mad mans hand , by ministring to them the instruments not onely of their sports , but also of those mischiefes that ensue the same . there a man may heare curses as rife as words , bannings , swearings , and blasphemies , banded up and downe ; there men fret themselves to death , and consume whole nights in darke and divelish pastimes ; some lose their horses , others their cloakes , a third sort all that ever they are worth , to the undoing of their houses , wives , and children ; and some again from braulings fall to buffetings , from buffets to bloudshedding , from bloudshedding to hanging : and these are the fruits of those gallant sports . but this you shall see more plainely by a few particular examples . in a towne of campania a certaine iew playing at dice with a christian , lost a great summe of money unto him ; with which great losse being enraged , and almost beside himselfe , as commonly men in that case are affected , hee belched out most bitter curses against christ iesus , and his mother the blessed virgin , in the midst whereof the lord deprived him of his life and sense ; and strooke him dead in the place : as for his companion the christian , indeed he escaped sudden death , howbeit he was robbed of his wit and understanding , and survived not verie long after : to teach us not onely what a grievous sinne it is to blaspheme god , and to accompanie such wretches , and not to shun , or at least reprove their outrage ; but also what monstrous effects proceed from such kinde of ungodly sports , and how grievously the lord punisheth them , first by giving them over to blasphemy , secondly to death , and thirdly and lastly to eternall and irrevocable damnation : let our english gamesters consider this example , and if it will not terrifie them from their sports , then let them looke to this that followeth , which if their hearts be not as hard as adamant , will mollifie and perswade them . in the yeare . neere to belissana a citie in helvetia , there were three prophane wretches that played at dice upon the lords day without the wals of the citie , one of which called vlrich schraelerus having lost much mony , and offended god with many cursed speeches , at last presaging to himselfe good lucke , he burst forth into these tearmes , if fortune deceive me now , i will thrust my dagger into the verie body of god as farre as i can : now fortune failed him as before , wherefore forthwith he drew his dagger , and taking it by the point , threw it against heaven with all his strength : behold , the dagger vanished away , and five drops of bloud distilled upon the table before them , and without all delay the divell came in place , and carried away the blasphemous wretch with such force and noyse , that the whole city was amased and astonished thereat : the other two ( halfe beside themselves with feare ) strove to wipe away the drops of bloud out of the table , but the more they wiped it , the more clearly it appeared ; the rumor of this accident flew into the citie , and caused the people to flocke thicke and threefold unto the place , where they found the other two gamesters washing the boord ; whom ( by the decree of the senate ) they bound with chaines , and carried towards the prison ; but as they passed with them through a gate of the citie , one of them was stroken suddenly dead in the midst of them , with such a number of lice and wormes creeping out of him , that it was both wonderfull and lothsome to behold : the third they themselves ( without any further inquisition or triall ) to avert the indignation which seemed to hang over their heads , put incontinently to death ; the table they tooke and preserved it for a monument , to witnesse unto posterity , both how an accursed pastime dicing is , and also what great inconveniencies and mischiefes grow thereby . but that we may see yet more the vanitie and mischievous working of this sport , i will report one storie more out of the same authour , though not equall to the former in strangenesse and height of sinne , yet as tragicall , and no lesse pitifull . in the yeare , there lived in alsatia one adam steckman , one that got his living by tximming , pruning , and dressing vines ; this man having received his wages , fell to dice , and lost all that he had gotten ; insomuch that he had not wherewith to nourish his family , so that he fell into such a griefe of minde , and withall into such paines of the head , that he grew almost desperate withall : one day his wife being busie abroad , left the care of her children unto him ; but he tooke such great care of them that he cut all their throats , even three of them , whereof one lay in the cradle , and lastly would have hanged himselfe , had not his wife come in the meane while , who beholding this pitifull tragedie , gave a great outcrie , and fell downe dead ; whereupon the neighbours running in , were eye witnesses of this wofull spectacle : as for him , by law he was judged to a most severe and cruell punishment : and all these pitifull events arose from that cursed root of dice-play . we ought therefore to learne by all these things that have beene already spoken , to abstaine not onely from this cursed pastime , but also from extortion , robberies , deceit , guile , and other such naughty practices that tend to the hurt and detriment of one another ; and in place thereof to procure the good and welfare of each one in all kindenesse and equity , following the apostles counsell , where he sayeth , let them that stole steale no more , but rather travell by labouring with his hands in that which is good , that he may have wherewith to succor the necessitie of others . for it is not enough not to do evill to our neighbor , but we are tyed to do him good , or at least to endeavour to do it . chap. xliv . of such as have beene notorious in all kinde of sinne . by these fore placed examples we have seene how heavie the judgements of god have beene upon those that through the untamednesse of their owne lusts and affections , would not submit themselves under the holy and mighty will of god , but have countermanded his commandements , and withstood his precepts , some after one sort , and some after another : now because there have bin some so wicked and wretched , that being wholy corrupted and depraved , they have over flowed with all manner of sinne and iniquity , and as it were maugred god with the multitude and hainousnesse of their offences ; we must therefore spend sometime also in setting forth their lives and ends , as of the most vile and monstrous kinde of people that ever were . in this ranke we may place the antient inhabitants of the land of canaan ; an irreligious people , void of all feare and dread of god , and consequently given over to all abhominabl wickednesse , as to conjurings , witchcrafts , and unnameable adulteries : for which causes the lord abhorring and hating them , did also bring them to a most strange destruction ; for first and formost jericho ( the frontier citie of their countrey ) being assaulted by the israelites , for hindering their progresse into the country ; were all discomfited , not so much by iosuah his sword , as by the huge stones which dropped from heaven upon their heads : and lest the night overtaking them should breake off the finall and full destruction of this cursed people , the day was miraculously prolonged , and the sunne made to rest himselfe in the middest of heaven for the space of a whole day : and so these five kings hiding themselves in a cave , were brought out , and their neckes made a footstoole to the captains of israell , and were hanged on five trees . the tyran pertander usurped the government over corinth after hee had slaine the principall of the city : he put to death his owne wife , to the end to content and please his concubine ; nay and was so execrable , as to lye with his owne mother : he banished his naturall sonne , and caused many children of his subjects to be gelded : finally fearing some miserable and monstrous end , and want of sepulchre , in conscience of his misdeeds , he gave in charge to two strong and hardy souldiers , that they should ga●d a certain appointed place , and not faile to kill the first that came in their way , and to bury his body being slaine : now the first that met them was himselfe , who offered himselfe unto them without speaking any word , and was soone dispatched and buried according to his commandement ▪ but these two were encountered with foure other , whom he also had appointed to do the same to them which they had done to them . in this ranke deservably we may place the second dionysius his sonne , that for his cruelties and extortions was slaine by his owne subjects : who though at the first made shew of a better and milder nature than his father was of , yet after he was installed in his kingdom , and growne strong , his wicked nature shewd forth it selfe ; for first he rid out of the way his owne brethren , then his neerest kindred , and lastly , all other that but any way displeased him ; using his sword not to the cutting downe of vice , as it ought , but to the cutting the throats of his innocent and guiltlesse subjects : with which tyrannie the people being incensed , began to mutinie , and from mutinies fell to open rebellion , persecuting him so , that he was compelled to flie and take harbour in greece : where notwithstanding hee ceased not his accustomed manners , but continued still freshly , committing robberies , and doing all manner of injuries and outrages , in wronging men ; and forcing both women and maids to his filthie lusts : untill hee was brought to so low and so base an ebbe of estate , that of a king being become a beggar and a vagabond , hee was glad to teach children at corinth to get his poore living , and so died in miserie . clearchus , another tyran , after hee had put to death the most part of the nobles , and chiefe men of account in the citie of heraclea , usurped a tyrannous authoritie over the rest : amongst many of whose monstrous enormities this was one , that hee constrained the widowes of those whom hee had slaine , against their wils to marry those of his followers whom hee allotted them to ; insomuch that many of them with griefe and anger slew themselves : now there were two men of stouter courage than the rest , who pittying the miserable condition of the whole citie , undertooke to deliver the same out of his cruell hands : comming therefore accompanied with fiftie other of the same minde and resolution , as though they would debate a privat quarrell before his presence , as soone as convenience served , they diverted their swords from themselves into the tyrans bosome , and hewed him in pieces in the very midst of his guard . agathocles , king , or rather tyran of sicilie , from a porters sonne , growing to be a man of warre , tooke upon him the government of the countrey , and usurped the crowne , contrary to the consent of his people : hee was one given to all manner of filthie and uncleane pollutions , in whom treacherie , crueltie , and generally all kinde of vice reigned , and therefore was worthily plagued by god ; first by a murder of his youngest sonne , committed by his eldest sonnes son , that aspired unto the crowne , and thought that he might be an obstacle in his way for obtaining his purpose : and lastly , having sent his wife and children into aegypt for safety , by his owne miserable and languishing death which shortly after ensued . romulus the first king of rome was ( as florus testifieth ) transported by a devill out of this earth into some habitation of his owne , for the monstrous superstitions , conjurings , thefts , ravishments , and murders , which during his pompe hee committed ; and moreover ( he saith ) that plutarch , the most credible and learned writer amongst historiographers , both greek and latin , that ever writ , avoucheth the same for true ; that hee was carried away one day by a spirit in a mighty tempest of thunder and lightening , before the view of the whole multitude , to their great astonishment , insomuch that they fled at the sight thereof . what shall wee say of silla , that monster in cruelty , that most odious and execrable tyran that ever was , by whom all civile order and humane policie was utterly defaced , and all vice and confusion in stead thereof set up ? did hee not procure the death of six thousand men at one clap , at the discomfiture of marius ? and having promised to save the lives of three thousand that appealed unto his mercy , did he not cause them to be assembled within a parke , and there to have their throats cut , whilest hee made an oration to the senate ? it was hee that filled the channels of the streets of rome , and other cities in italie , with bloud and slaughters innumerable : and that neither spared altar , temple , or other priviledged place or house whatsoever , from the pollution and distainment of innocent bloud : husbands were staine in their wives armes , infants in their mothers bosomes , and infinite multitudes of men murdered for their riches : for if any were either rich , or owners of faire houses , or pleasant gardens , they were sure to die : besides , if there were any private quarrell or grudge betwixt any citizen , and some of his crew , he suffered his side to revenge themselves after their owne lusts , so that for private mislike and enmity many hundreds lost their lives ; he that saved an outlaw or proscribed person in his house , ( of which there were too many of the best sort in his time ) or gave him entertainment under his roofe , whether he were his brother , sonne , or parent whatsoever , was himselfe for recompence of his curtesie and humanitie , proscribed and sould , and condemned to death : and he that killed one of them that was proscribed , had for reward two talents ( the wages of his murder ) amounting in value to twelve hundred crownes , whether it was a bondslave that slew his master , or a sonne that murdered his father : comming to preneste , hee began to proceed in a kinde of justiciall forme amongst the citizens , and as it were by law and equitie to practise wrong and injurie : but ere long , either being weary of such slow proceedings , or not at leisure to prosecure the same any further , he caused to meet together in one assemblie two thousand of them , whom hee committed all to the massacre without any manner of compassion : as hee was sitting one day in the middest of his pallace in rome , a souldier to whom he had granted the proscription of his dead brother , as if he had beene alive ( whom he himselfe before the civile warre had slaine ) presented him in lieu of thanks for the great good turne the head of one marcus marius of the adverse faction , before the whole citie , with his hands all imbrued in bloud , which hee also washed in the holy water sta●ke 〈◊〉 apolloes temple , being near unto that place ; and all this being commended and countenanced by silla : hee decreed a generall disanulment and abrogation of all titles and rights that were passed before his time , to the end to have the more liberty both to put to death whom he pleased , and to confiscate mens goods , and also to unpeople and repeople cities , sack , pulldowne , and build , and to depose & make kings at his pleasure : the goods which he had thus seised , he shamed not to sell with his owne hands ; sitting in his tribunall sear , giving oftentimes a faire woman a whole countrey , or the revenues of a citie for her beauty , and to players , jesters , juglers , minstr●●s , and other wicked effranchised slaves , great and unnecessary rewards : yea , and to divers married women also , whom ( pleasing his eye ) he deprived their husbands of perforce , and espoused them to himselfe , maugre their wils : being desirous to ally himselfe with pompey , hee commanded him to cast off his lawfull wife , and taking from magnus g●abri● his wife aemilia , made him marry her , though already great with childe by her former husband ; but she died in travell in his house . in seasts and banket●ings he was too immoderate , for it was his continuall and daily practise : the wine that hee dranke usually was fortie yeares old , and the company that hee delighted to keepe was compact of ministriss , tumblers , players , singers , and such like rascals , and with these he would spend whole dayes in drinking , carousing , dauncing , and all dissolutenesse . now this disinordinate life of his did so augment a disease which was growne in his body , to wit an imposthume ; that in time it corrupted his flesh , and turned it into lice ; in such sort , that though hee had those that continually followed him to sweepe them off , and to louze him night and day , yet the encrease was still so plentifull , that all would not serve to cleare him for a moment : insomuch , that not his apparell , though never so new and changeable ; nor his linnen , though never so fresh , nor his bath , nor his laver , no nor his meat and drinke could be kept unpolluted from the fluxe of this filthy vermine , it issued in such abundance : oftentimes in a day hee would wash himselfe in a bath , but to no great purpose ; for his shame increased the more . the day before he dyed he sent for one granius , who attending his death , delayed to pay that which hee ought to the common-wealth ; and being come in his presence , hee commanded him to be strangled to death before his face : but with straining himselfe in crying after his execution , his imposthume burst , and vomited out such streames of bloud , that his strength failed him withall ; and passing that night in great distresse , the next day made up his wicked and miserable end . after that caligula began to addict himselfe to impiety and contempt of god , presently being not curbed with any feare nor shame , he became most dissolute in all kinde of wickednesse ; for at one time he caused to be slaine a great number of people for calling him young augustus , as if it had beene an injury to his person to be so intituled : and to say briefly of all his murders , there were so many of his kindred , friends , senators , and citizens , made away by his meanes , that it would be too long and tedious here to recite : wherefore seeing that hee was generally hated of the people for his misdeeds , hee wished that they all had but one head , to the end ( as it might seeme ) that at one blow hee might dispatch them all . in sumptuousnesse and costlinesse of dishes and banquets , he neither found nor left his equall , for he would sup up most pretious stones melted by art , and swallow down treasures into his belly : his banquets were often served with golden loaves and golden meats : in giving rewards hee was sometime too too prodigall , for he would cast great summes of money amongst the people certain dayes together , untill his bags were drawne drie , and then new strange shifts must be practised to fill them up againe : his subjects he over charged with many new-found and unjust taxes , exacting of them a tribute even for their meat : if there were any money controversies to be decided , the fourth part of the same was his share , which way soever the matter enclined : the eight penny of every porters gaine throughout the citie ( which with travell they earned ) hee tooke into his purse : yea , and that which is more filthy and dishonest , the very whores and common strumpets payed him a yearely revenue for their bauderies ; which act , though most villanous and slandrous , yet is made a samplar to some of our holy popes to imitate , and indeed hath of many beene put in practise : but to our purpose ; whereas before his prodigality was so great as to scatter money like seed amidst the people ; now his niggardlinesse grew on the other side so miserable , that hee would have the people upon the first day of the yeare , every one to give him a new-yeares-gift , he himselfe standing at the doore of his house like a beggar , receiving the peoples almes . moreover , of all that ever gave their lusts the bridle to abuse other mens wives , hee was most impudent and notorious ; for divers times he used to feast many faire ladies and their husbands , and after his good cheare ended , to overview them severally a part , as merchants doe their wares ; and to take her that pleased his fancie best into some secret place , to abuse at his pleasure : neither after the deed done to be ashamed to glory and vaunt himselfe in his wicked and filthy act . he committed incest with his owne sisters , forcing them to his lust , and by one of them had a daughter borne , whom ( saith eutropius ) his abhominable concupiscence abused also in most filthy and preposterous manner : at length many conspired his destruction , but especially one of the tribunes , which office we may after the custome of our french nation rightly terme the marshalship , and the officer one of our foure marshals , as budeus saith ) who shewed himselfe more eagerly affected in the cause than the rest , pursued this enterprise in more speedy and desperate manner : for as the tyrant returned from the theater by a by-way to his pallace ( the third day of the feast , which he celebrated in honour of iulius caesar ) the tribune presented himselfe , as if in regard of his office , to import some matter of importance unto him : and having received a currish word or two at his hands ( as his custome was ) he gave him such a stroke betweene the head and the shoulders , that what with it and the blowes of his complices , that going for the same intent , rushed upon him , he was ●laine amongst them , no man stirring a foot to deliver him out of their hands , though many looked on , and might have aided him if they would : he was no sooner slaine , but his wife incontinently was sent after , and his daughter also that was crushed to death against a wall ; and thus came his wretched selfe , with his filthie progenie , to a wretched and miserable end . nero shewed himselfe not onely an enemy to god in persecuting his church , but also a perverter and disturber of humane nature , in embruing his hands in the bloud of his owne mother and grandmother , whom he caused to be put to death , and in killing his owne wife and sister , and infinite numbers of all kinde of people : beside , in adulteries he was so monstrous , that it is better to conceale them from modest eares , than to stirre up the puddle of so stinking and noysome a dunghill : for which his villanies the senate condemned him to a shamefull and most ignominious death , and his armies and forces forsooke him : which when hee understood , he betooke him to flight , and hid himselfe in an out way amongst thornes and bushes , which with great paine having past through , being weary of his life , hee threw himselfe downe into a pit foure foot deepe ; and when he could get none of his men to lay their hands upon him , he desperately and miserably slew himselfe . vitellius , for the murders and other outragious misdeeds which he committed , was taken in his shirt , and drawne through the streets with a halter about his necke , and his hands bound behinde him , and the point of a dagger under his chin ; the people casting durt and dung upon him in detestation , and calling him make-bate and seditious villain , with other opprobrious reproches : and at last being massacred with many blowes , was drawne with a hooke into tyber , like a carrion . domitian was a cruell enemy of the christians ▪ hee rejected his owne wife to take a new , and being covertly reproved by helvidius for the same , in a play of the divorce of paris and enon , which he presented unto him , he put him to death for his labour . many worthy senatours and chiefe men , and such as had borne the office of the consull , without just cause given of reprehension , were murdered by him : hee spared not his owne bloud and nearest allies , no nor his owne brother titus , but what with poyson and sword , destroyed them all to confusion . but in the end , when hee saw that the world hated him for his outragious cruelties , he consulted with the astrologians and conjurers , what death did waite for him ; one of the which amongst the rest told him that hee should be slaine , and that very shortly : wherewithall being sore troubled , hee first caused him that had prognosticated this evill unto him , to be slaine : then he compassed himselfe with a strong guard , and to the end to see them that should come neare , hee made his gallery walls where hee walked , of such a kinde of glistring and shining stone , that he might see in them all about him , both behinde and before . when the day and houre which was fore-calculated for his death was come , one of the conspirators came in with his left arme in a scarfe , as if he had beene sore hurt ; feigning that he would bewray the whole treason which hee so much feared ; and being entred his chamber , he presented him with a long discourse in writing , touching the matter and manner of the conspiracie : and when in reading the same , he saw him most astonished ; then he tooke occasion to strike him suddenly into the belly with his dagger , his owne servants making up the murther , when they saw him goe about to resist . and thus by all his wisedome and providence he could not rid himselfe from being surprised , nor hinder the execution of gods just fore-appointed judgement . and these were the ends of those wicked emperours , who in regard of their vile lives , were rather monsters than men ; and not onely they whom we have named , but many moe also , as antonius , caracalla , heliogabalus , and other like may bee worthily placed in this ranke . but of all , heliogabalus is most famous : of whom is recorded in histories , that hee was so prodigious in all gluttonie , filthinesse , and ribauldrie , that the like i thinke was never heard of , except those monsters that went before ; and yet i suppose he surpassed them too . such was the exceeding and luxurious pompe of this beast-like emperour , that in his lampes hee used baulme , and filled his fish-ponds with rose-water : the garments which he wore were all of the finest gold and most costly silkes : his shooes glistered with precious stones , curiously engraven : he was never two dayes served with one kinde of meat , nor wore one garment twice ; and so likewise for his fleshly wickednesse , he varyed it every time : some dayes hee was served at meales with the braines of ostriches , and a strange fowle called a phylocapterie , another day with the tongues of popingayes , and other sweet singing birds , being nigh to the sea ; hee never used fish in places farre distant from the sea : all his house was served with most delicate fish : at one supper his table was furnished with seven thousand fishes , and five thousand fowles : at his remoovals in his progresse , there followed him commonly six hundred chariots : he used to sacrifice with young children , and preferred to the best advancements in the common-wealth most light persons ; as bawdes , minstrels , players , and such like : in one word , hee was an enemy to all honesty and good order . and when he was fore-told by his sorcerers and astronomers , that he should die a violent death , he provided ropes of silke to hang himselfe , swords of gold to kill himselfe , and strong poysons in jacinths and emerauds to poyson himselfe , if needs hee should thereto be forced : moreover , hee made an high tower , having the boorded floore covered with gold plate , and broidered with pretious stones , from the which tower he might throw himselfe downe , if hee were pursued of his enemies . but notwithstanding all this provision , ( gods vengeance not permitting him to die as hee would ) hee was slaine of the souldiers , drawne through the citie , and cast into tiber , after hee had raigned two yeares and eight moneths . tigellinus , one of the captaines of neroes guard , and a chiefe procurer and setter forward of his tyranny , was the cause of the death of many great personages in rome : and being enriched by their spoyle and other such like robberies , after the death of nero ( whom in his extremity hee forsooke ) plunged himselfe , and wallowed in all manner of licentious and disordinate delights . now though hee was worthy of a thousand deaths for his cruelties towards many good citizens , yet by the meanes of one iunius , the emperour galba his chiefe minion , whose favour hee had by great summes of money bought and obtained ( for hee gave unto his daughter at one time five and twenty thousand crownes , and to himselfe at another time a carknet worth fifteen thousand crownes for a present ) he was spared and kept in safety : but as soon as otho was installed in the empire , his downfall and destruction began presently to follow : for otho , to the end to gratifie the romans , sent to apprehend him , who was then in his houses of pleasure in the field , banquetting and sporting with his harlots , and using all manner of riot , albeit by reason of a deadly disease which was upon him , hee was even at deaths doore . when hee saw himselfe thus taken , and that no meanes of escape was left , ( no not by the vessels which he had prepared at the sea shore for purpose , if need were , to convey him away ) and that hee which had commission to take him , would give him no advantage of escaping , though he offered him great rewards for the same , he entreated onely leisure to shave his beard before he went ; which being granted , he tooke a rasor , and in stead of shaving , cut his owne throat . chap. xlv . more examples of the same argument . hieronymus , a true tyran of sicily , enured and fashioned to all pride , and of most corrupt and rotten manners , began right after the death of his father hiero , ( that left him a peaceable and quiet kingdom ) to shew ●orth his arrogance ; for he quickly made himselfe fearfull to his subjects , both by his stately and proud manner of speech , as also by the hardnesse of accesse unto him , together with a kinde of disdainfull contempt of all men : but most of all did the inward pride of his heart appeare when hee had gotten a guard about his body ; for then he ceased not to bait , bite , and devoure , and to exercise all kinde of cruelty against every man , and all kind of ryot and excesse of filthinesse against himselfe : so that he became so odious and contemptible to his subjects , that they conspired against him , to deprive him both of his life and kingdome : which conspiracy though it came to light , yet for all that wanted not his due effect : for after hee had ( through listning to false reports ) put to death unjustly his truest and dearest friends , and those that would indeed have helped him in his necessity , both with good advice and other succour , he was surprised as he walked in a narrow and strait way , and there cruelly murthered . now there was one andronodorus his brother in law , that aspired to the crowne , had corrupted his manners , and thrust him forward to all these misdemeanours , to the end by those practises he might make him odious to his people , that by that meanes he might obtaine his owne purpose , as indeed he did : for after his death he seised upon the scepter , though with no long enjoyance ; for through the troubles and commotions which were raised in the countrey by his meanes , both hee , his wife , and whole race , together with the whole progenie of hieronymus , whether innocent or guilty , were all utterly rooted out and defaced . andronicus was one of the most wickedest men that lived on the earth in his time ; for he excelled in all kinde of evill : in ambition , boldnesse in doing mischiefe , cruelty , whoredome , adulterie , and incest also to make up the whole number : besides , he was so treacherous and disloyall , that hee traiterously slew the sonne and heire of the emperour emanuel , shutting him in a sacke , and so throwing him into the sea ; after which , by violence he tooke possession of the empire of constantinople , and like a strong theefe seised upon that which was none of his owne ; but as soone as he had gotten his desire , then began his lusts to rage and rave , then he fell to whoreing and forcing women and maids to his lust , whom after he had once robbed of their chastities , he gave over to his bands and ruffians to abuse ; and that which is more than all this , he ravished one of his owne sisters , and committed incest with her : moreover , to maintaine and uphold his tyrannous estate , he slew most of the nobility , and all else that bore any shew of honesty or credit with them , and lived altogether by wrongs and extortions : wherefore his subjects ( provoked with these multitudes of evils which reigned in him , and not able to endure any longer his vile outrages and indignities ) rebelled against him and besieged him , got him into their mercilesse hands , and handled him on this fashion following : first they degraded him and spoyled him of his imperiall ornaments , then they pulled out one of his eyes , and set him upon an asse backward , with the tayle in his hand in stead of a scepter , and a rope about his necke in stead of a crowne ; and in this order and attyre they led him through all constantinople , the people shouting and reviling him on all sides , some throwing durt , others spittle , divers dung , and the women their pispots at his head : after all which banquetting dishes , he was transported to the gallowes , and there hanged , to make an end of all . charles king of navarre , whose mother iean was daughter to lewis lutton king of france , was another that oppressed his subjects with cruelty and rough dealing : for he imposed upon them grievous taxes and tributes , and when many of the chiefest of his common-wealth came to make knowne unto him the poverty of his people , and that they were not able to endure any more such burthens , he caused them all to be put to death for their boldnesse : he was the kindler of many great mischiefes in france , and of the fire wherewith divers places of strength , and castles of defence were burned to ashes : he counselled the count of foix his sonne to poyson his father , and not onely so , but gave him also the poyson with his owne hands , wherewith to do the deed : moreover , above all this , lechery and adultery swayed his powers , even in his old age ; for at threescore yeares of age , he had a whore in a corner , whose company he dayly hanted ; and so much , that she at length gave him his deaths wound ; for returning from her company one day ( as his use was ) and entring into his chamber , he went to bed all quaking and halfe frozen with cold , neither could he by any meanes recover his heat , untill by art they sought to supply nature , and blew upon him with brasen bellowes aquavitae and hot blasts of ayre ; but withall , the fire unregarded flew betwixt the sheets , and inflamed the drie linnen together with the aquavitae , so suddenly , that ere any help could be made , his late quivering bones were now halfe burned to death . it is true that he lived fifteene daies after this , but in so great griefe and torment , without sence of any helpe or assuagement by physicke or surgery , that at the end thereof he died miserably : and so , as during his life his affection over burnt in lust , and his minde was alwayes hot , upon mischiefe and covetousnesse , so his dayes were finished with heat and cruell burning . lugtake , king of scots , succeeding his father galdus in the kingdome , was so odious and mischievous a tyran , that every man hated him no lesse for his vices , than they loved his father for his vertues : he slew many rich and noble-men for no other cause , but to enrich his treasury with their goods : he committed the government of the realme to most unjust and covetous persons , and with their company was most delighted : he shamed not to defloure his owne aunts , sisters , and daughters , and to scorne his wise and grave counsellors , calling them old doting fooles : all which monstrous villanies ( with a thousand more ) so incensed his nobles against him , that they slew him after he had raigned three yeares : but as the proverbe goeth , seldome commeth a better ; another or worse tyran succeeded in his kingdome ; namely mogallus , cousin germane to lugtake , a man notoriously infected with all manner of vices : for albeit in the beginning of his reigne hee gave himselfe to follow the wisedome and manners of his unkle galdus ; yet in his age his corrupt nature burst forth abundantly , but chiefly in avarice , lechery , and cruelty : this was he that licensed theeves and robbers to take the goods of their neighbours without punishment , and that first ordained the goods of condemned persons to be confiscate to the kings use , without respect either of wives , children , or creditors ; for which crimes he was also slaine by his nobles . besides these , there was another king of the scots , called atherto , in the yeare of our lord . who shewed himselfe also in like manner a most abhominable wretch : for he so wallowed in all manner of uncleane and effeminate lusts , that he was not ashamed to goe in the sight of the people playing upon a flute , rejoycing more to be accounted a good fidler , than a good prince ; from which vices he fell at last to the deflouring and ravishing of maids and women , insomuch as the daughters of his nobles could not be safe from his insatiable and intollerable lust : wherefore being pursued by them , when hee saw no meanes to escape , hee desperately slew himselfe . the great outrages which the spaniards have committed in the west indies , are apparant testimonies of their impiety , injustice , cruelty , insatiable covetousnesse , and luxury ; and the judgement wherewith god hath hunted them up and downe both by sea and land , ( as late and fresh histories doe testifie ) are manifest witnesses of his heavy anger and displeasure against them : amongst all which , i will here insert none but that which is most notorious and worthy memory , as the wretched accident of pamphilius novares , and his company : this man with six hundred spaniards making for the coast of florida , to seeke the gold of the river of palme-trees , were so turmoyled with vehement windes and tempests , that they could not keepe their vessels from dashing against the shore , so that their ships did all split in sunder , and they for the most part were drowned , save a few that escaped to land , yet escaped not danger ; for they ranne roving up and downe this savage countrey so long , till they fell into such extreame poverty and famine , that for want of victuals twelve of them devoured one another ; and of the whole six hundred that went forth , there never yet returned above ten , all the rest being either drowned or pined to death . francis pizarre , a man of base parentage , for in his youth he was but a hogheard , and of worse qualities and education , for he knew not so much as the first elements of learning , giving himselfe to the west indian wars , grew to some credit in bearing office , but withall shewed himselfe very disloyall , treacherous , and bloudy-minded , in committing many odious and monstrous cruelties : entring peru with an army of souldiers , to the end , to conquer new lands and dominions , and to glut his unsatiable covetousnesse with a new surfet of riches ( after the true spanish custome ) he committed many bloudy and trayterous acts , and exercised more than barbarous cruelty : for first under pretence of friendship feyning to parle with artabaliba , king of cusco ; the poore king comming with five and twenty thousand of unarmed men , in ostentation of his greatnesse , not in purpose to resist , he welcommed him and his men so nimbly with swords and curtleaxes , that they had all soon their throats cut by a most horrible slaughter , and the king himselfe was taken and put in chaines : yea , and the citie after this massacre of men abroad , felt soone the insolencies of these brave warriours within : in fine , though pizarre promised artabaliba to save his life , in regard of a ransome , amounting to more than two millions of gold ; yet after the receit thereof he traiterously caused him to be hanged , contrary to both his oath , and all equity and reason : but this cruell perfidie of his went not long without punishment ; for both hee and all the rest that were any wayes accessarie , or consenting to the death of this king , came to a wretched end : but especially his foure brethren , ferdinand , gonsal , iohn martin of alcantara , and diego of almagro ; who as they were principall in the action , so were they in the punishment : the first that was punished was iohn pizarre , who with many other spaniards was surprised in the city of cusco , and slaine by the men of warre of mangefrem and artabaliba : next after that there arose such a division and heart-burning betwixt the pizarres and almagro , and their partakers , that after they had robbed and wasted and shared out the great and rich countrey of peru , they slew one another by mutuall strokes : and albeit that there was by common consent an agreement accorded betwixt them , for the preserving of their unity and friendship ; yet francis pizarre , envying that almagro should bee governour of cusco , and he not , interrupted all their agreements , by starting from his promises ; and re-kindled the halfe-quenched fire of warre by his owne ambition : for hee presently defied amagro , and sent his brother ferdinand before to bid him battaile ; who so well behaved himselfe , that hee tooke almagro prisoner , and delivered him bound to his brother francis , who caused him to bee strangled in prison secretly , and after to be beheaded in publique . now ferdinand being sent by his brother towards spaine , with a great masse of gold to cleare himselfe of the death of almagro , could not so well justifie the fact , as that all his treasure could save him from the prison ; and what became of him afterwards , knowne it is to god , but not to the world . a while after , the fellowes and friends of almagro , whose goods the pizarrists hath seised upon , tooke counsell with don diego almagro his sonne , to revenge the death of his father ; therefore being in number but twelve , with unsheathed swords , they desperately burst into francis pizarres house , ( then marquesse and governour of peru ) and at the first brunt slew a captaine that guarded the enterance of the hall , and next him martin of alcahtara , and other more , that kept the entrance of the chamber , so that hee fell dead even at his brother the marquesses feet : who albeit his men were all slaine before his eyes , and himselfe left alone amiddest his enemies , yet gave not over to defend himselfe stoutly and manfully , untill all of them setting upon him at once , hee was stabbed into the throat , and so fell dead upon the ground ; and thus finished hee and his complices their wretched dayes , answerable to their cruell deserts : but their murderers ( though they deserved to bee thus dealt withall ) yet for dealing in this sort without authority , were not faultlesse , but received the due wages of their furious madnesse : for don diego himselfe , after he had beene a while governour of peru , had his army overcome and discomfited by the emperours forces , and was betrayed into their hands by his owne lieutenant of cusco , where he thought to have saved himself , and right soone lost his head , with the greatest captains and favourites that hee had , who were also quartered . now of the five brethren wee have heard foure of their destructions , onely one remaineth ( namely gonzalle pizarre ) to bee spoken of ; who being sent for by the conquerours to be their chieftaine and protector against the viceroy , that went about to make them observe the emperours lawes and decrees , touching the liberty of the indian nation , was betrayed and forsaken by the same men that sent for him , and so fell into his enemies hands , that cut off his head : the generall of his army , a covetous and cruell man , that in short space made away above three hundred spaniards , and all as it were with his own hand ; was drawn up and downe at a horse tayle the space of halfe a quarter of an houre , and then hanged upon the gallowes , & quartered in foure parts . the monke of vauvard , called vincent , who with his crosse and porteise had encouraged pizarre and his army against artabaliba , and was for that cause created bishop of peru , when diego came to the governement , fled into the island puna to escape his wrath ; but in seeking to avoyde him , he fell into as great a snare ; for the islanders assaulted him one night , and knockt him to death with staves and clubs , together with forty spaniards of his fellowship , that accompanied him in his flight , and started not from him in his death . and thus the good and holy monke , for medling with , and setting forward the murder of so many poore people , was for his paines and good deeds justly rewarded by the indians of that island . moreover , after and beside all these troubles , seditions , and civil warres of peru , all they that returned from spaine , suffered shipwracke for the most part : for their fleet had scarce attained the midst of their course , when there arose so terrible a tempest , that of eighteen ships , thirteen so perished , that they were never heard of after ; and of the five which remained , two were tumbled backe to the coast of saint dominick , all berent and shivered in pieces ; other three were driven to spaine , whereof one hitting against the bay of portugall , lost many of her men : the admirall her selfe of this fleet perished near unto saint lucar de baramede , with two hundred persons that were within her , and but one onely of them all got safe into the haven of calix , without dammage . here we may see how mightily the hand of god was stretched forth to the revenge of those wicked deeds and villanies which were committed by the spaniards in those quarters . peter loys , bastard son to pope paul the third , was one that practised many horrible villanies , robberies , murthers , adulteries , incest , and sodomitries ; thinking that because his father was pope , therefore no wickednesse was unlawfull for him to commit . he was by the report of all men , one of the most notorious , vilest , and filthiest villaines that ever the world saw : he forced the bishop of faence to his unnaturall lust , so that the poor bishop , with meer anger and grief that he should be so abused , died immediately . being made duke of plaisence and parma , he exercised most cruell tyranny towards many of his subjects ; insomuch , that divers gentlemen that could not brook nor endure his injuries , conceived an inward hate against him , and conspired his death : and for to put in practise the same , they hired certain ruffians and roysters to watch the opportunity of slaying him ; yea , and they themselves oftentimes went apart with these roysters , keeping themselves upon their guards , as if some private and particular quarrels had been in hand . one day as the duke went in his horse-litter out of his castle , with a great retinue , to see certain fortifications which he had prepared , being advertised by his father the pope ( by the helpe of magicke which he practised ) to look diligently to himselfe the tenth day of september : in which notwithstanding he was slain ; for as he returned into his castle , the conspiratours , to the number of thirty six , marched before him , as it were to do him honour , but indeed to do him villany : for as soon as he was entred the castle , they drew up the draw-bridge for fear of his retinue that were without , and comming to him with their naked swords , cast in his teeth his tyranny , and so slew him in his litter , together with a priest , the master of his horse , and five almaignes that were of his guard : his dead body they hung by a chain over the wals , and shaking it to and fro to the view of the people , threw it downe headlong at last into the ditch ; where the multitude to shew their hates , wounded it with daggers , and trampled it under their feet : and so whom they durst not touch in his life , being dead they thus abused : and this befell upon the tenth day of september , in the year of our lord . some of the bishops of rome for their rare and notable vertues , and the glory of their brave deeds , may be honoured with this dignity , to be placed in this worthy ranke ; for their good conditions and behaviours were such , that no tyran , butcher , thief , robber , ruffian , nor any other , ever excelled them in cruelty , robbery , adultery , and such like wickednesse , or deserved more the credit and reputation of this place than they . and hereof we have a manifest example in iohn the thirteenth , who pulling out the eyes of some of his cardinals , cutting out the tongues of others , hewing off the hands , noses , and privy members of others , shewed himselfe a paterne of such cruelty , as the world never saw the like : he was accused before the emperour otho , in a synod , first for incest with two of his own sisters : secondly , for calling the devill to helpe him at dice : thirdly , for promoting young infants to bishoprickes , bribed thereto by certain pieces of gold ; fourthly , for the ravishing of maids and wives , and lying with his fathers concubine : yea , and lastly , for lyingwth his own mother , and many other such monstrous villanies : for which cause he was deposed from the papacy , though re-installed again by the suit and cunning practise of his whores ; by whom as he recovered his triple crown , so he lost shortly after his vicious life , by the meanes of a married whore that betrayed him . pope hildebrand , sirnamed gregory the seventh , was adorned with all these good qualities , namely to be bloudy minded , a poysoner , a murtherer , a conjurer , also a consulter with spirits , and in a word , nothing but a lumpe and masse of wickednesse : he was the stirrer up of many battels against the emperour henry the fourth , and a provoken of his own son to depose and poyson his father , as he did : but this wicked ( i would say holy ) pope , was at last banished his cathedral city , to salernum , where he ended his dayes in misery . pope clement the sixth , of name contrary to his nature , for his inclemency , cruelty and pride towards the emperour lewis of bavaria , was intolerable ; he procured many horrible warres against the empire , and caused the destruction of twenty thousand frenchmen by the king of england , yea and poysoned the good emperour also , so well he wished to him : howbeit ere long himselfe was stifled to death , and that suddenly ▪ not by any practise of man , as it was thought , but by the especiall hand of god , in recompence of all his notable acts . iohn the four and twentieth was deposed by the councell of constance , for these crimes following ; heresie , simony , manslaughter , poysonings , cousenings , adultery , and sodomitry , and was cast into prison ; where remaining three yeares , he falsely made shew of amendment of his wicked life , and therefore was graced with a cardinals hat , but it was not that which he expected ; for which cause with despight and grief he died . it would be too long to run over the discourse of every particular pope of like conditions , and therefore we will content our selves in brief with the legend of pope alexander the sixth , reported by by two authours of credit and renown , and unsuspected ; to wit , guicciardine a florentine gentleman , and bembus a venetian cardinal : this man ( saith guicciardine ) attained to the papacy not by worthinesse of vertues , but by heavinesse of bribes , and multitude of fair promises made to the cardinals for his election , promising large recompence to them that stood on his side ; whereupon many that knew his course of life were filled with astonishment , amongst whom was the king of naples , who hearing of this election , complained to his queen with teares , that there was such a pope created that would be a plague to italy and all christendom : beside , the great vices which swayed in him , of which the same authour speaking , maketh this catalogue and pedegree in his own language , which followeth : costum ( dit il ) escensimi non sincerita , non verita , non fede , non religione ; avaritia insatiabile , ambitione immoderata , crudelta pinque barbara , ●o ardentissima cupidi●● di escalt are in qualunque mode , i figli voli , i qualierano molti : ( that is to say ) he was endued with most filthy conditions , and that neither sincerity , truth , faith , nor religion , was in him , but in stead of them , covetousnesse unquenchable , ambition unmeasurable , more than barbarous cruelty , and a burning desire of promoting his own children ( for he had many ) by what meanes soever . he perswaded king charles the eighth of france to undertake war against naples , and after he had brought him to it , presently he forsook him , and entred a new league with the venetians , and the other princes of italy , to drive him home again . this was he ( saith cardinal bembus ) that set benefices and promotions to sale , that he which would give most might have most ; and that poysoned iohn michel the cardinal of venice at rome , for his gold and treasure which he abounded with : whose insatiable covetousnesse provoked him to the committall of all mischief , to the end he might maintain the forces of his son , who went about to bring the whole lands & dominions of all italy , into his possession● in adulteries he was most filthy and abominable , in tyranny most cruell , and in magick most cunning , and therefore most execrable : supping one night with cardinal adrian , his very familiar friend , in his garden , having fore-appointed his destruction that night by poyson ; through the negligence and oversight of his butler , to whom he had given the exploit in charge , that was deceived by mistaking the bottles , he dranke himselfe the medicine which he had prepared for his good friend the cardinal : and so he died ( saith bembus ) not without an evident marke of gods heavy wrath , in that he which had slain so many princes and rich men to enjoy their treasures , and went now about to murder his host which entertained him with friendship & good chear into his house , was caught in the same snare which he had laid , and destroyed by the same meanes himselfe , which he had destinated for another : being thus dead , the whole city of rome ( saith guicciardine ) ran out with greedinesse and joy to behold his carkasse , not being able to satisfie their eyes with beholding the dead serpent , whose venome of ambition , treachery , cruelty , adultery , and avarice , had impoysoned the whole world . some say , that as he purposed to poyson certain cardinals , he poysoned his own father , that being in their company , chanced to get a share of his drugs : and that he was so abominable to abuse his own sister lucrece in the way of filthinesse . when zemes the brother of bajazet the emperour of the turkes came and surrendred himselfe into his hands , and was admitted into his protection , he being hired with two hundred duckets by bajazet , gave poyson to his new client , even to him to whom hee had before sworne and vowed his friendship : besides , that hee might maintain his tyranny , he demanded and obtained aid of the turke against the king of france , which was a most unchristian and antichristian part : hee caused the tongue and two hands of anthony mancivellus ( a very learned and wise man ) to be cut off , for an excellent oration which he made in reproof of his wicked demeanours and dishonest life . it is written moreover by some , that he was so affectionated to the service of his good lord and master the devil , that he never attempted any thing without his counsell and advice ; who also presented himselfe unto him at his death in the habit of a post , according to the agreement which was betwixt them : and although this wretched antichrist strove against him for life , alledging that his terme was not yet finished ; yet he was enforced to dislodge , and depart into his proper place , where with horrible cries and hideous fearfull groanes he died . thus we see how miserably such wretched and infamous miscreants , and such pernitious and cruell tyrants have ended their wicked lives , their force and power being execrable and odious , and therefore ( as saith seneca ) not able to continue any long time , for that government cannot be firme and stable , where there is no shame nor fear to do evill , nor where equity , justice , faith , and piety , with other vertues , are contemned and trodden under foot : for when cruelty once beginneth to be predominate , it is so insatiable , that it never ceaseth , but groweth every day from worse to worse , by striving to maintain and defend old faults by new , untill the fear and terrour of the poor afflicted and oppressed people , with a continuall source and enterchange of evils which surcharge them , converteth it selfe from sorced patience , to willing fury , and breaketh forth to do vengeance upon the tyrants heads with all violence ; whence ariseth that saying of the satyricall poet to the same sence ; where he saith , few tyrans dye the death that nature sends , but most are brought by slaughter to their ends . chap. xlvi . of calumniation and false witnesse bearing . we have seen heretofore what punishments the lord hath laid upon those that either vex their neigbours in their persons , as in the breakers of the fifth , sixth , and seventh commandments ; or dammage them in their goods , as in the eighth : now let us look unto those that seek to spoil them of their good names , and rob them of their credit by slanderous reproaches , and false and forged calumniatious , and by that meanes go against the ninth commandment , which saith , thou shalt not bear false witnesse against thy neighbour : in which words is condemned generally all slanders , all false reports , all defamations , and all evill speeches else whatsoever , whereby the good name and credit of a man is blemished , stained , or impoverished ; and this sin was not onely inhibited by the divine law of the almighty , but also by the lawes of nature and nations : for there is no countrey and people so barbarous , with whom these pernitious kinde of creatures are not held in detestation : of tame beasts ( saith diogenes ) a flatterer is worst , and of wilde beasts a backbiter or a slanderer : and not without great reason , for as there is no disease so dangerous as that which is secret , so there is no enemy so pernitious as he which under the colour of friendship biteth and slandereth us behinde our backs : but let us see what judgement the lord hath shewn upon them , to the end the odiousnesse of this vice may more clearly appear . and first to begin with doeg the edomite , who falsly accused achimelech the high-priest unto saul , for giving succour unto david in his necessity and flight : for though he told nothing but that which was true , yet of that truth some he maliciously perverted , and some he kept backe : and falsehood consisteth not onely in plain lying , but also in concealing and misusing the truth : for achimelech indeed asked counsell of the lord for david , and ministred unto him the shew-bread and the sword of goliah , but not with any intent of malice against king saul for he supposed , and david also made him beleeve , that he went about the kings businesse , and that he was in great favour with the king : which last clause the wicked accuser left out , and by that meanes not onely provoked the wrath of saul , against the high-priest , but also when all other refused , became himselfe executioner of his wrath , and murdered achimelech , with all the nation of the priests , and smote nob the city of the priests with the edge of the sword , both man , and woman , childe , and suckling , oxe and asse , not leaving any alive ( so beastly was his cruelty ) save abiathar onely , one of the sons of achimelech , that fled to david , and brought him tidings of this bloudy massacre . but did this 〈…〉 spirit of god in the . psalme proclaimeth his judgement : why boastest thou in thy wickednesse thou tyran ? thy 〈…〉 , and is like a sharpe rasor that cutteth deceitfully , &c. but god shall destroy thee for ever , he shall take thee and plucke thee out of thy tabernacle , and root thee out of the land of the living . next to this man we may justly place achab the king of israel , and iesabel his wife , who to the end to get possession of naboths vineyard ( which being his inheritance he would not part from ) suborned by his wives pernitious counsell false accusers , wicked men , to witnesse against naboth , that he had blasphemed god and the king , and by that meanes caused him to be stoned to death : but marke the judgement of god denounced against them both by the mouth of elias , for this wicked fact : hast thou killed ( saith he ) and taken possession ? thus saith the lord , in the place where the dogs licked the bloud of naboth , shall dogs even licke thy bloud also : and as for jesabel , dogs shall eat her by the wall of iesrael : thy house shall be like the house of jeroboam the son of nabat : i will cut off from ahab him that pisseth against the wall , &c. neither was this onely denounced , but executed also ; as we may reade , kin. . . & kin. . , , &c. & kin. . , &c. amaziah the priest of bethel under ieroboam the wicked king of israel , perceiving how the prophet amos prophesied against the idolatry of that place , and of the king , he falsly accused him to ieroboam , to have conspired against him ; also he exhorted him to flie from bethel , because it was the kings chappell , and flie into judah , and prophesie there ; but what said the lord unto him by the prophet ? thy wife shall be an harlot in the city , thy sons and thy daughters shall fall by the sword , and thy land shall be divided by line , and thou shalt die in a polluted land : loe there was the punishment of his false accusation . how notable was the judgement that the lord manifested upon hamon the syrian for his false accusing of the jewes , to be disturbers of the common-wealth , and breakers of the lawes of king ahasuerosh ? did not the lord turne his mischief upon his own head ? the same day that was appointed for their destruction , the lord turned it to the destruction of their enemies , and the same gallowes which he prepared for mordecai was he himselfe hanged upon . the men that falsly accused daniel to king darius , for breaking the kings edict , which was , that none should make any request unto any for thirty dayes space , save onely to the king himselfe , fared no better : for when as they found daniel praying unto god , they presently accused him unto the king ; urging him with the stability which ought to be in the decrees of the kings of media and persia , that ought not to be altered ; in such sort , that king darius ( though against his will ) commanded daniel to be throwne amongst the lions , to be devoured of them ; but when he saw how miraculously the lord preserved him from the teeth of the lions , and thereby perceived his innocency , he caused his envious accusers to be thrown into the lions den , with their wives and children , who were devoured by the lions ere they could fall to the ground . notorious is the example of the two judges that accused susanna , both how she was delivered , and they punished . but let us come to prophane ●istories : apelles that famous painter of ephesus , felt the sting and ●●tternesse o● this venomous vi●er , for he was falsly accused by antiphilus another painter , an envier of his art and excellent workemanship , to have conspired with theodota against king ptolomie , and to have been the cause of the defection of pelusium from him : which accusation he laid against him , to the end that seeing he could not attain to that excellency of art which he had , he might by this false pretence worke his disgrace and overthrow ; as indeed he had effected , had not great persuasions been used , and manifest proofes alledged of apelles innocency and integrity : wherefore ptolomie having made triall of the cause , and found out the false and wrongfull practise , he most justly rewarded apelles with an hundred talents , and antiphilus the accuser with perpetuall servitude : upon which occasion apelles in remembrance of that danger painted out calumniation on this manner ; a woman gayly attired , and dressed with an angry and furious countenance , holding in her left hand a torch , and with her right a young man by the hair of the head , before whom marched an evill favoured sluttish usher , quicke-sighted , and pale-faced , called envy , at her right hand sat a fellow with long eares like king midas to receive tales , and behinde her two waiting maids , ignorance and suspition . and thus the witty painter , to delude his own evill hap , expressed the lively image and nature of that detracting sin . this tricke used maximinus the tyran to deface the doctrine and religion of christ in his time ; for when he saw that violence and torments prevailed not , but that like the palme , the more it was trodden and oppressed , the more it grew , he used this subtilty and craft to undermine it : he published divers bookes full of blasphemy , of a conference betwixt christ and pilate , and caused them to be taught to children in stead of their first elements , that they might no sooner speak than hate and blaspheme christ : moreover , he constrained certain wicked lewd women to avouch that they were christians , and that vile filthinesse was dayly committed by them in their assemblies ; which also he published far and near in writing : howbeit , for all this the lords truth quailed not , but swum as it were against the stream , and encreased in despight of envy : and for these false accusers , they were punished one after another with notable judgements ; for one that was a chiefe doer therein became his owne murderer , and maximinus himselfe was consumed with wormes and rottennesse , as hath beene shewed in the former booke . it was a law among the romans , that if any man had enforced an accusation against another , either wrongfully , unlawfully , or without probability , both his legs should be broken , in recompence of his malice : which custome , as it was laudable and necessary , so was it put in execution at divers times , as namely under the emperour commodus , when a prophane wretch accused apollonius ( a godly and profest christian , and afterward a constant martyr of christ jesus ) before the judges , of certaine grievous crimes , which when he could by no colour or likelyhood of truth convince and prove , they adjudged him to that ignominious punishment to have his legs broken , because he had accused and defamed a man without cause . eustathius bishop of antioch , a man famous for eloquence in speech , and uprightnesse of life , when as hee impugned the heresie of the arrians , was circumvented by them , and deposed from his bishopricke by this meanes : they suborned a naughty strumpet to come in with a childe in her armes , and in an open synod of two hundred and fifty bishops to accuse him of adultery , and to sweare that hee had got that childe of her body : which though he denied constantly , and no just proofe could be brought against him , yet the impudent strumpets oath tooke such place , that by the emperours censure hee was banished from his bishopricke ; howbeit ere long his innocency was knowne , for the said strumpet being deservedly touched with the finger of gods justice in extreame sicknesse , confessed the whole practise , how she was suborned by certaine bishops to slander this holy man , and that yet she was not altogether a lyar , for one eustathius a handy-crafts man got the childe , as shee had sworne , and not eustathius the bishop . the like slander the same hereticks devised against athanasius in a synod convocated by constantine the emperour , at tyrus ; for they suborned a certaine lewd woman to exclaime upon the holy man in the open assembly , for ravishing of her that last night against her will : which slander he shifted off by this devise , he sent timotheus the presbyter of alexandria into the synod in his place , who comming to the woman , asked her before them all , whether she durst say that he had ravished her ; to whom she replyed , yea , i sweare and vow that thou hast done it ( for shee supposed it to have beene athanasius , whom shee never saw ) whereat the whole synod perceived the cavill of the lying arrians , and quitted the innocency of that good man. howbeit these malicious hereticks seeing this practise not to succeed , invented another worse then the former ; for they accused him to have slaine one arsenius , whom they themselves kept secret ; and that hee carried one of his hands about him , wherewith he wrought miracles by enchantment : but arsenius , touched by the spirit of god , stole away from them , and came to athanasius , to the end he should receive no damage by his absence , whom he brought in to the judges , and shewed them both his hands , confounded his accusers with shame of their malice , insomuch as they ranne away for feare , and satisfied the judges both of his integrity , and their envious calumniation : the chiefe broker of all this mischiefe was stephanus bishop of antioch , but he was degraded from his bishopricke , and leontius elected in his roome . in our english chronicles we have recorded a notable history to the like effect of king canutus the dane , who after much trouble , being established in the kingdome of england , caused a parliament to bee held at london ; where ( amongst other things there debated ) it was propounded to the bishops , barons , and lords of that assembly , whether in the composition made betwixt edmond and canutus any speciall remembrance was made for the children or brethren of edmond , touching any partition of any part of the land ? which the english lords , flattering the king , though falsly and against the truth , yea and against their owne consciences , denied to be ; and not onely so , but for the kings pleasure confirmed their false words with a more false oath , that to the uttermost of their powers they would put off the bloud of edmond from all right and interest : by reason of which oath and promise they thought to have purchased with the king great favour ; but by the just retribution of god it chanced farre otherwise : for many of them , or the most part , especially such as canutus perceived to have sworne fealtie before time to edmond and his heires , he mistrusted and disdained ever after : insomuch , that some he exiled , many he beheaded , and divers by gods just judgement died suddenly . in the scottish chronicles we read how hamilton the scot was brought unto his death by the false accusation of a false frier called campbel : who being in the fire ready to be executed , cited and summoned the said frier to appeare before the high god , as generall judge of all men , to answer to the innocency of his death , and whether his accusation were just or not , betwixt that and a certaine day of the next moneth , which he there named . now see the heart and hand of god against a false witnesse , ere that day came the frier died without any remorse of conscience ; and no doubt he gave a sharpe account to almighty god of his malicious and unjust accusation . in the yeare of our lord , henry archbishop of mentz , being complained of to the pope , sent a learned man , a speciall friend of his , to excuse him , named arnold ; one for whom he had much done , and promoted to great livings and promotions : but this honest man in stead of an excuser became an accuser ; for hee bribed the two chiefest cardinals with gold , and obtained of the pope those two to be sent inquisitors about the archbishops case : the which comming into germany , summoned the said henry , and without either law or justice , deposed him from his archbishoprick , and substituted in his place arnold , upon hope of his ecclesiasticall gold : whereupon that vertuous and honourable henry is reported to have spoken thus unto those perverse judges : if i should appeale to the apostolike sea , for this your unjust processe had against me , perhaps i should but lose my labour , and gaine nothing but toyle of body , losse of goods , affliction of minde , and care of heart : wherefore i doe appeale to the lord jesus christ , as to the most highest and just judge , and cite you before his judgement seat , there to answer for this wrong done unto me ; for neither justly , nor godly , but corruptly , and unjustly , have you judged my cause . whereunto they scoffingly said , goe you first , and we will follow . not long after , the said henry dyed : whereof the two cardinals having intelligence , said one to the other jestingly , behold he is gone before , and wee must follow according to our promise . and verily they spoke truer than they were aware ; for within a while after they both dyed in one day : the one sitting upon a jakes to ease himselfe , voyded out all his entrailes into the draught , and miserably ended his life : the other gnawing off the fingers of his hands , and spitting them out of his mouth , ( all deformed in devouring of himselfe ) died . and in like wise not long after the said arnold was slaine in a sedition , and his body for certaine dayes lying stinking above the ground unburied , was open to the spoyle of every raskall and harlot . and this was the horrible end of this false accuser , and those corrupted judges . thus were two cardinals punished for this sinne : and that we may see that the holy father the pope is no better than his cardinals , and that god spareth not him no more than he did them ; let us heare how the lord punished one of that ranke for this crime . it is not unknowne , that pope innocent the fourth condemned the emperour fredericke at the councell at lyons , his cause being unheard , and before hee could come to answer for himselfe : for when the emperour , being summoned to appeare at the councell , made all haste hee could thitherward , and desired to have the day of hearing his cause prorogued , till that he might conveniently travell thither ; the pope refused , and contrary to gods law , to christian doctrine , to the prescript of the law of nature and reason , and to all humanity , without probation of any crime , or pleading any cause , or hearing what might be answered , taking upon him to be both adversary and judge , condemned the emperour being absent . what more wicked sentence was ever pronounced ? what more cruell fact ( considering the person ) might be committed ? but marke what vengeance god tooke upon this wicked judge . the writers of the annals record , that when fredericke the emperour , and conrade his sonne were both dead , the pope gaping for the inheritance of naples and sicilie , and thinking by force to have subdued the same , came to naples with a great hoast of men : where was heard in his court manifestly pronounced this voyce ; veni miser ad judicium dei , thou wretch come to receive thy judgement of god. and the next day the pope was found in his bed dead , all black and blew , as though he had beene beaten with bats . and this was the judgement of god which he came unto . to this pope and these cardinals let us adde an archbishop , and that of canterbury ; to wit , thomas arundel , upon whom the justice of god appeared no lesse manifestly than on the former : for after hee had unjustly given sentence against the lord cobham , he died himselfe before him ; being so striken in his tongue , that he could neither swallow nor speake for a certaine space before the time of his death . hither might be adjoyned the vengeance of god upon justice morgan , who condemned to death the innocent lady iane ; but presently after fell madde , and so dyed , having nothing in his mouth but lady iane , lady iane. in the reigne of king henry the eighth , one richard long , a man of armes in calice , bore false witnesse against master smith , the curate of our lady parish in calice , for eating flesh in lent , which hee never did : but hee escaped not vengeance ; for shortly after he desperately drowned himselfe . a terrible example unto all such as are ready to forsweare themselves on a booke upon malice , or some other cause : a thing in these dayes over rise every where , and almost of most men little or nothing regarded . about the same time one gregory bradway committed the same crime of false accusation against one broke , whom being driven thereunto by feare and constraint , he accused to have robbed the custome-house , wherein hee was a clerke , of foure groats every day ; and to this accusation he subscribed his hand : but for the same presently felt upon him the heavy hand of god ; for being grieved in his consciene for his deed , hee first with a knife enterprised to cut his owne thro●t ; but being not altogether dispatched therewith , the gaoler comming up and preventing his purpose , hee fell forthwith into a furious frenzie ; and in that case lived long time after . hitherto we may adde the example of one william feming , who accused an honest man called iohn cooper , of speaking trayterous words against queene mary , and all because he would not sell him two goodly bullockes which he much desired : for which cause the poore man being arraigned at berry in suffolke , was condemned to death by reason of two false witnesses which the said feming had suborned for that purpose , whose names were white and greenwood ; so this poore man was hanged , drawne , and quartered , and his goods taken from his poore wife and nine children , which are left destitute of all helpe : but as for his false accusers , one of them died most miserably ; for in harvest time being well and lusty , of a sudden his bowels fell out of his body , and so he perished : the other two what ends they came unto , it is not reported ; but sure the lord hath reserved a sufficient punishment for all such as they are . many more be the examples of this sinne , and judgements upon it ; as the pillories at westminster , and daily experience beareth witnesse ; but these that we have alledged shall suffice for this purpose : because this sinne is cousin germane unto perjury , of which you may read more at large in the former booke . it should now follow by course of order , if wee would not pretermit any thing of the law of god , to speak of such as have offended against the tenth commandement , and what punishment hath ensued the same : but forsomuch as all such offences for the most part are included under the former , of which wee have already spoken ; and that there is no adultery , nor fornication , nor theft , nor unjust warre , but it is annexed to , and proceedeth from the affection and the resolution of an evill and disordinate concupiscence , as the effect from the cause : therefore it is not necessary to make any particular recitall of them , more than may well bee collected out of the former examples added hereunto ; that in evill concupiscence and affection of doing evill , which commeth not to act , ( though it be in the sight of god condemned to everlasting torments ) yet it doth not so much incurre and provoke his indignation , that a man should for that onely cause be brought to apparent destruction , and be made an example to others , to whom the sinne is altogether darke and unknowne : therefore we will proceed in our purpose without intermeddling in speciall with this last commandement . chap. xlvii . that kings and princes ought to looke to the execution of iustice , for the punishment of naughty and corrupt manners . no man ought to be ignorant of this , that it is the duty of a prince , not onely to hinder the course of sin from bursting into action , but also to punish the doers of the jame ; making both civill justice to be administred uprightly , and the law of god to be regarded and observed inviolably : for to this end are they ordained of god , that by their meanes every one might live a quiet and peaceable life , in all godlinesse and honesty : to the which end the maintenance and administration of justice being most necessary , they ought not so to discharge themselves of it , as to translate it upon their officers and judges , but also to looke to the execution thereof themselves , as it is most needfull : for if law ( which is the foundation of justice ) be ( as plato saith ) a speechlesse and dumbe magistrate ; who shall give voyce and vigor unto it , if not hee that is in supreame and soveraigne authority ? for which cause the king is commanded in deuteronomy , to have before him alwayes the booke of the law , to the end to doe justice and judgement to every one in the feare of god. and before the creation of the kings in israel , the chiefe captaines and soveraignes amongst them were renowned with no other title nor quality , than of judges . in the time of deborah the prophetesse , though she was a woman , the weaker vessell ; yet because she had the conducting and governing of the people , they came unto her to seeke judgement . it is said of samuel , that he judged israel so long , till being tyred with age , and not able to beare that burden any longer , hee appointed his sonnes for judges in his stead : who when through covetousnesse they perverted justice , and did not execute judgement like their father samuel , they gave occasion to the people to demaund a king , that they might be judged and governed after the manner of other nations : which things sufficiently declared , that in old time the principall charge of kings was personally to administer justice and judgement , and not as now to transferre the care thereof to others . the same we read of king david , of whom it is said , that during his reigne he executed justice and judgement , among his people : and in another place , that men came unto him for judgement , and therefore he disdained not to heare the complaint of the woman of tekoah ; shewing himselfe herein a good prince , and as the angel of god , to heare good and evill : for this cause solomon desired not riches , nor long life of the lord , but a wise and discreet heart to judge his people , and to discerne betwixt good and evill : which request was so agreeable and acceptable to god , that hee granted it unto him ; so that he obtained such an excellent measure of incomparable wisedome , that he was commended and reputed more for it , than for all his great riches and precious treasure beside . there is mention made in the book of the kings of his judiciall throne wherein he used to sit and heare the causes of the people , and execute justice among them ; and albeit he was the most puissant and glorious king of the earth , yet notwithstanding hee scorned not to hear two harlots plead before him about the controversie of a dead infant . ioram king of israel , son of achab , though a man that walked not uprightly before god , but gave himselfe to worke abomination in his sight ; yet he despised not the complaint of the poor affamished woman of samaria , when she demanded justice at his hands , although it was in the time of war when lawes use to be silent , and in the besieging and famishment of the city ; neither did he reject the sunamites request , for the recovery of her house and lands , but caused them to be restored unto her . so that then it is manifest , that those kings which in old time reigned over the people of god , albeit they had in every city judges , yea and in jerusalem also , as it appeareth in the nineteenth chapter of the second book of chronicles ; yet they ceased not for all that to give ear to suits and complaints that were made unto them , and to decide controversies that came to their knowledge : and for this cause it is that wisdom saith , that by her kings reigne , and princes decree justice : whereunto also belongeth that which is said in another place , that a king sitting in the throne of judgement chaseth away all evill with his eyes . moreover , that this was the greatest part of the office and duty of kings in antient times to see the administration of justice , homer the poet may be a sufficient witnesse , when he saith of agamemnon , that the scepter and law was committed to him by god , to do right to every man : answerable to the which , virgil ( describing the queen of carthage ) saith , she sat in judgement in the midst of her people : as if there was nothing more beseeming such a person than such an action . and therefore the poets not without cause feigne iupiter alwayes to have themis ( that is to say , justice ) at his elbow ; signifying thereby , not that whatsoever kings and princes did was just and lawfull , be it never so vile in it own nature ( as that wanton flatterer anaxarchus said to alexander ) but that equity and justice should alwayes accompany them , and never depart from their sides . and hereupon it was that eacus , minos , and radamanthus the first king of graecia , were so renowned of old antiquity , because of their true and upright execution of justice , and therefore were not honoured with any greater title than the name of judges . it is said of king alexander , that although he was continually busied in affaires of war , and of giving battels , yet he would sit personally in judgement to hear criminall causes and matters of importance pleaded ; and that whilest the accuser laid open his accusation , he would stop one ear with his hand , to the end that the other might be kept pure and without prejudice , for the defence and answer of the accused . the roman emperours also were very carefull and diligent in this behalfe : as first iulius caesar , who is recorded to have taken great paines in giving audience to parties , and in dealing justice betwixt them . in like manner augustus caesar is commended for his care and travell in this behalfe : for he would ordinarily sit in judgement upon causes and controversies of his subjects , and that with such great delight and pleasure , that oftentimes night was fain to interrupt his course , before his will was to relinquish it : yea , though he found himselfe evill at case , yet would he not omit to apply himselfe to the division of judgement , or else calling the parties before him to his bed . the emperour claudius , though a man otherwise of a dull and grosse spirit , yet in this respect he discharged the duty of a good prince , for that he would intermeddle with hearing his subjects causes , and do right unto them : he chanced once to make a very pretty and witty end of a suit betwixt a son and his mother , who denying and disclaiming him to be her son , was by the emperour commanded to marry him ; and so lest he should agree to that mischief , was constrained to acknowledge and avow him for her son : and to be short , it was very ordinary and usuall among the emperours , to take knowledge of matters controverted , but especially of criminall and capitall causes ; by meanes whereof the apostle paul , desirous to shun the judgement and lyings in wait of his enemies the jewes , appealed from them to caesar ; which he would never have done , if caesar had not in some sort used to meddle with such affaires ; and for further proof hereof , hither may be added the saying which is reported of nero , in the beginning of his reigne , that when he should signe with his hand a sentence of death against a condemned person , he wished that he could neither write nor reade , to the end to avoid that necessary action . the bold answer of an old woman to the emperour adrian is very worthy to be remembred ; who appealing and complaining to the emperour of some wrong , when he answered that he was not at leasure then to hear her suit , she told him boldly and plainly , that then he ought not to be at leasure to be her emperour : which speech went so near the quicke unto him , that ever after he shewed more facility and courtesie towards all men that had any thing to do with him . the kings of france used also this custome of hearing and deciding their subjects matters , as we reade of charlemaigne the king and emperour , who commanded that he should be made acquainted with all matters of importance , and their issues , throughout his realme . king lewis the first treading the steps of his father charlemaigne , accustomed himselfe three dayes in a week to hear publiquely in his pallace the complaints and grievances of his people , and to right their wrongs and injuries . king lewis , sirnamed the holy , a little before his death gave in charge to his son that should succeed him in the crown , amongst other , this precept , to be carefull to bear a stroke in seeing the distribution of justice , and that it should not be perverted nor depraved . chap. xlviii . of such princes as have made no reckoning of punishing vice , nor regarded the estate of their people . it cannot chuse but be a great confusion in a common-wealth , when justice sleepeth , and when the shamelesse boldnesse of evill doers is not curbed in with any bridle , but runneth it own swinge ; and therefore a consull of rome could say , that it was an evil thing to have a prince , under whom licence and liberty is given to every man to do what him listeth : forsomuch then as this evill proceedeth from the carelesnesse and slothfulnesse of those that hold the sterne of government in their hands , it cannot be but some evill must needs fall upon them for the same : the truth of this may appear in the person of philip of macedony ( whom demosthenes the orator noteth for a treacherous and false dealing prince : ) after that he had subdued almost all greece , not so much by open war , as by subtilty , craft , and surprise , and that being in the top of his glory , he celebrated at one time the marriage of his son alexander , whom he had lately made king of epire , and of one of his daughters , with great pompe and magnificence ; as he was marching with all his train betwixt the two bridegroomes ( his own son and his son in law ) to see the sports and pastimes which were prepared for the solemnity of the marriage , behold suddenly a young macedonian gentleman called pausanias , ran at him , and slew him in the midst of the prease , for not regarding to do him justice , when he complained of an injury done unto him by one of the peeres of the realme . tatius , the fellow king of rome with romulus , for not doing justice in punishing certain of his friends and kinsfolkes that had robbed and murdered certain embassadours which came to rome , and for making their impunity an example for other malefactors by deferring and protracting , and disappointing their punishment , was so watched by the kindred of the slain , that they slew him even as he was sacrificing to his gods , because they could not obtain justice at his hands . what happened to the romans for refusing to deliver an embassadour , who ( contrary to the law of nations comming unto them ) played the part of an enemy to his own countrey , even well nigh the totall overthrow of them and their city : for having by this meanes brought upon themselves the calamity of war , they were at the first discomfited by the gaules ; who pursuing their victory , entred rome , and slew all that came in their way , whether men or women , infants or aged persons , and after many dayes spent in the pillage and spoiling of the houses , at last set fire on all , and utterly destroyed the whole city . childericke king of france is notified for an extreme dullard and blockhead , and such a one as had no care or regard unto his realme , but that lived idlely and slothfully , without intermedling with the affaires of the common-wealth : for he laid all the charge and burden of them upon pepin his lieutenant generall , and therefore was by him justly deposed from his royall dignity , and mewed up in a cloyster of religion to become a monke , because he was unfit for any good purpose : and albeit that this sudden change and mutation was very strange , yet there ensued no trouble nor commotion in the realme thereupon ; so odious was he become to the whole land for his drousie and idle disposition . for the same cause did the princes electors depose venceslaus the emperour from the empire , and established another in his room . king richard of england , among other foul faults which he was guilty of , incurred greatest blame for this , because he suffered many theeves and robbers to rove up and down the land unpunished : for which cause the citizens of london commenced a high suit against him , and compelled him having reigned two and twenty yeares , to lay aside the crown , and resigne it to another , in the presence of all the states , and died prisoner in the tower. moreover , this is no small defect of justice , when men of authority do not onely pardon capitall and detestable crimes , but also grace and favour the doers of them : and this neither ought nor can be done by a soveraigne prince , without overpassing the bounds of his limited power , which can in no wayes dispence with the law of god , whereunto even kings themselves are subject : for as touching the willing and considerate murderer , thou shalt plucke him from my altar ( saith the lord ) that he may die , thy eye shall not spare him , to the end it may goe well with thee : which was put in practise in the death of ioab , who was slaine in the tabernacle of god , holding his hands upon the hornes of the altar : for he is no lesse abhominable before god that justifieth the wicked , than he that condemneth the just : and hereupon that holy king s. lewis , when he had granted pardon to a malefactor , revoked it againe , after better consideration of the matter ; saying , that he would give no pardon , except the case deserved pardon by the law , for it was a worke of charity and pitty to punish an offendor ; and not to punish crimes was as much as to commit them . in the yeare of our lord , egelrede the sonne of edgare and alphred , king of england , was a man of goodly outward shape and visage , but wholly given to idlenesse , and abhorring all princely exercises : besides , he was a lover of ryot and drunkennesse , and used extreame cruelty towards his subjects , having his eares open to all unjust complaints ; in feats of armes of all men most ignorant : so that his cruelty made him odious to his subjects , and his cowardise encouraged strange enemies to invade his kingdome ; by meanes whereof england was sore afflicted with warre , famine and pestilence . in his time ( as a just plague for his negligence in governement ) decayed the noble kingdome of england , and became tributary to the danes : for ever when the danes oppressed him with warre , he would hire them away with summes of money , without making any resistance against them : insomuch , that from ten thousand pounds by the yeare , the tribute arose in short space to fifty thousand : wherefore he devised a new tricke , and sought by treacherie to destroy them , sending secret commissioners to the magistrates throughout the land , that upon a certaine day and houre assigned , the danes should suddenly and joyntly bee murdered : which massacre being performed , turned to be the cause of greater misery : for swaine king of denmarke hearing of the murder of his countrey-men , landed with a strange army in divers parts of this realme , and so cruelly without mercy and pitty spoyled the countrey , and slew the people , that the englishmen were brought to most extreame and unspeakable misery , and egelrede the king driven to flie with his wife and children to richard duke of normandie , leaving the whole kingdome to bee possessed of swaine . edward the second of that name may well be placed in this ranke : for though he was faire and well proportioned of body , yet he was crooked and evill favoured in conditions : for hee was so disposed to lightnesse and vanity , that he refused the company of his lords and men of honour , and haunted amongst villaines and vile persons ; he delighted in drinking and riot , and loved nothing lesse than to keep secret his owne counsailes , though never so important ; so that he let the affaires of his kingdome runne at six and at sevens : to these vices he added the familiarity of certaine evill disposed fellowes , as pierce de gaueston , and hugh the spencers ; whose wanton counfell he following , neglected to order his common-wealth by sadnesse , discretion , and justice : which thing caused first great variance betwixt him and his nobles , so that shortly he became to them most odious , and in the end was deprived of his kingdome : for the scots that were so curbed in his fathers dayes , now playd rex through his negligence , and made many irruptions into his land , killing and discomfiting his men at three sundry battailes : besides , charles of france did him much scath upon his lands in gasconie and guyan ; and at last isabell his owne wife , with the helpe of sir iohn of henault and his henowaies ( to whom the nobles and commons gave their assistance ) tooke him and deprived him of his crowne , installed his young sonne edward in his place , keeping him in prison at bartcley , where not long after he was murdered by sir roger mortimer . chap. xlix . how rare and geason good princes have beene at all times . it appeareth by all these former histories , what a multitude there hath beene of dissolute , proud , cruell , and vicious princes , and of tyrans and oppressors , so that the number of good & vertuous ones seemeth to have been but small in comparison of them : which is also intimated by the tenor of the histories of the kings of juda & israel , of whom ( being in number forty ) but ten onely were found that pleased god in their reignes , and they of juda ; and yet of them ten , one was corrupted in his old age , and fell away to vile iniquities : but of israel there was not one that demeaned not himself evill in his estate , and dealt not unjustly and wickedly before the lord. as for the first emperors , what manner of men they were for the most part , we have already sufficiently declared : wherefore it was not unfitly spoken of him , that jeasting-wise told the emperor claudius , that all the good caesars might be engraven in one little ring , they were so few : so that then a king or prince endued with vertue , bounty , and clemency , and that loveth his subjects , endeth strifes , and kindleth concord , is a speciall note of gods favour , and a gift inestimable ; and that people that hath such a prince for their support and stay , are infinitely blessed ; they lie as it were upon a sunnie banke , and ride in a most safe and quiet haven , whilest others are exposed and laid open to the cruelty of time , and are tossed and turmoyled with the waves of calamitie and oppression ; therefore this may be their song of mirth and rejoycing , whilest other nations sing nothing but welladaies : a sad afflicted soule , all pale with griefe and wrong , being eas'd from sence of dole , doth straitway change his song from moane to mirth , for why his thick and cloudy night , is turn'd to purity of titans glorious light . the raging storme is past , and feare of shipwracke gone , their weary ships at last a calmie shore have won . the pilot safely lies reposed under lee , not fearing frowne of skies , or other miserie . the strong and mighty blasts of furious winds are still , they doe no more cast downe huge firre trees at their will : a pleasant gale succeeds of fruitfull zephyrus , which recreates the seeds of spring voluptuous . pack hence you wicked ones , with all your equipage of murdering champions , envenomed with rage : your horse are tir'd with toyle , and all your strength 's pluckt downe , your swords have caught a foyle by lovely peaces crowne . o blessed glorious peace ( that beautifiest each land , and mak'st all dangers cease , whereof in feare we stand ) distill thy favours pure ( which are immortall things ) on us that lie secure in shadow of thy wings . even those thy holy traine , which still attendance yeeld , let them wax young againe , and flourish in our field : iustice and verity , which ballance right from wrong , let them attend on thee with equity among . then shall the swaines rejoyce under a fig-tree lien , and sing with cheerfull voice untill the suns decline : and all the world shall ring with ecchoes of our praise , which to the lord our king we warble out alwayes . the simple harmlesse lambe no greedy wolfe shall feare , nor kid new wain'd from dam shall stand in awe of beare : but sheepe and wolfe shall make like friends one flocke and fold , a fearelesse childe shall take the rule of tigres old . you flockes of sion hill which through so many feares of warre and crosses , still have sowne your field with teares , take comfort to your hope , strait comes the joyfull houre to reap a fruitfull crop for all your torments soure . but alas it commeth to passe through the sinnes and wickednesse of men , that realmes are oftentimes scarred with the alarmes and assaults of foes , and strangely afflicted with many evils , when as the state of governement is troubled and changed by the iniquities of the people . chap. l. that the greatest and mightiest cities are not exempt from punishment of their iniquities . whereas great and populous cities are as it were the eyes of the earth ( as athens and sparta were said to be of greece ) there is no question but that they are so much the more blameable for glutting and overcharging themselves with sinnes , by how much the more they abound with all manner of temporall goods and commodities , and that at length they tumble into utter ruine and desolation ; for instead of being a patterne and direction unto others , of wisedome and good governement , as they ought ; they are for the most part examples of folly and vanity : for where is more evils and dissolutenesse reigning , than in them ? the principall cause whereof is that greedy worme avarice , which begetteth in all estates much fraud , cousening , and other naughty practises , with many such like children : for through it every man looketh to provide for his owne affaires , and to get any commoditie or ease whatsoever to himselfe , even with all his power ; not caring who be damnified , so he be enriched : the plenty of riches which there aboundeth , instilleth pride and haughtinesse of minde into some , maketh others dissolute and effeminate , and besotteth others with carnall & unhonest pleasures ; from which head spring rivers of evils , as envies , quarrels , dissentions , debates , and murders ; all which things happen to them , that being transported and distracted with the furious contrariety of their disordinate affection , can finde no contentment nor agreement with themselves , but must needs burst out into some outward mischiefes ; hence is that wonderfull pompe and bravery , as well of apparell as other things : hence all gourmandise and drunkennesse are so common , yea and adulteries so much frequented ; wherefore the anger of the almighty must needs bee kindled , to consume them in their sinnes . one of the notablest cities of the world for greatnesse and antiquity was ninive , the capitall and chiefe citie of the assyrian empire : howbeit her greatnesse and power could not so protect her , but that after she had once beene spared by the meanes of the prophet ionas , who fore-told her of her destruction , being returned to her former vomit againe ; to wit , of robberies , extortions , wrongfull dealings , and adulteries , she was wholly and utterly subverted , god having delivered her for a prey into the hands of many of her enemies , that spoiled and pilled her to the quicke ; and lastly , into the hands of the medes , who brought her to a finall and unrecoverable desolation , as it was prophesied by the prophet nahum . babylon was wont to be the seat of that puissant monarchie under nabuchadnezzar , where flourished the famous astrologers , and notable wise men of the world , where the spoyles and riches of many nations and countries were set up as trophies , and kept as the remembrance of their victories ; where also vices reigned , and all manner of excesse and villanie overflowed : for by the report of q. curtius , the citie did so exceed in whoredome and adulteries , that fathers and mothers were not ashamed to be bawdes unto their daughters , no nor husbands to their wives ; a thing most strange and odious : wherefore it could not chuse but in the end bee sacked , and quite destroyed with an extreame ruine and destruction , the signes and apparance whereof yet are seen in the ruine of old wals and ancient buildings that there remaine . amongst sea-bordering cities , and for renowne of merchandise , tyre in former ages was most famous : for thither resorted the merchants of all countries for traffique of palestina , syria , aegypt , persia , and assyria ; they of tarshis brought thither iron , lead , brasse , and silver : the syrians sold their carbuncles , purple , broidered worke , fine linnen , corall , and pearle : the jewes , hony , oyle , treacle , cassia , and calamus : the arabians traffiqued with lambs , muttons , and goats : the sabeans brought merchandise of all exquisite spices and apothecary stuffe , with gold and precious stones ; by meanes whereof it being growne exceeding wealthy , inriched by fraud and deceit , and being lifted up to the height of pride , and plunged in the depth of pleasures , it was at length by the just judgement of god , so sacked and ruinated , that the very memory thereof at this day scarce remaineth . the like judgement fell upon sidon , and upon that rich and renowned citie of corinth , which through the commodiousnesse of the haven , was the most frequented place of the world , for the entercourse of merchants out of asia and europe ; for by reason of her pride and corruption of manners , ( but especially for her despising and abuse of the heavenly graces of gods spirit ) which were sowed and planted in her , she underwent this punishment , to be first finally destroyed , and brought into cinders by the romans ; and then after her re-edification , to be debased into so low and v●le an estate , that that which remaineth is no wise comparable to her former glory . againe , athens the most flourishing and famous citie of greece for her faire buildings , large precincts , and multitude of inhabitants , but especially for her philosophie , by meanes whereof recourse was made from all parts to her , as the fountaine and well-spring of arts , and the schoole and university of the whole world ; whose policie and manner of governement was so much esteemed by the romanes , that they drew from thence their lawes ; but now she lies dead and buried in forgetfulnesse , not carrying any of her former proportion or apparance . carthage that noble citie , mistresse of africa , and paragon to rome , may not brag of any better issue than her fellowes : for though she resisted and made her part good with rome for many yeares , yet at length by means of her owne inward and civile jarres , she was utterly destroyed by them : for the inhabitants , not able to stand any longer in defence , were constrained to yeeld themselves to the mercy of their enemies : the women , to the number of five and twenty thousand marching first forth , and after them the men in number thirty thousand following ; all which poore captives were sold for bond-slaves , a few onely of the principall excepted ; and then fire was put to the citie , which burnt seventeene dayes without ceasing , even till it was cleane consumed . it is true that it was re-edified after this , but which lasted not long , for it was againe brought to destruction ; that at this day there remaineth nothing but old and rotten ruines . and thus fared many other cities , of which may be verified that which was spoken of troy , that fields and corne are where cities were . numantium in spaine being besieged by the romans , after it had borne the brunt of warre and sacking , a long while made many desperate sallies upon their enemies : and lastly , seeing themselves consumed with famine , rather than they would bow their necks to the yoke of servitude , barring their gates , set fire on all : and so burning themselves with their whole city , left the enemy nothing but ashes for his prey and triumph : as the saguntines not long before served anniball . it is a marvellous and strange thing to consider , how that proud citie hath lifted up her head above all others , and usurped a tyrannie over nations , and which lactantius , ierome , and augustine , three learned fathers , entituled babylon : how i say she hath beene humbled for all her pride , and impoverished for all her riches , and made a prey unto many nations . it was sacked and ransacked twice by the visigothes , taken once by the herulians , surprised by the ostrogothes , destroyed and rooted up by the vandales , annoyed by the lumbards , pilled and spoiled by the graecians , and whipped and chastised by many others ; and now 〈◊〉 sodome and gomorrah it is to expect no more punishment , but the last blow of the most mightiest his indignation , to throw it headlong into everlasting and horrible desolation . chap. li. of such punishments which are common to all men in regard of their iniquities . these and such like effects of gods wrath ought to admonish and instruct every man to looke unto himselfe for doing evill , and to abhorre and detest sinne , since it bringeth forth such soure and bitter fruits : for albeit the wayes of the wicked seeme in their owne eyes faire and good , yet it is certaine , that they are full of snares and thornes to entrap and pricke them to the quicke : for after that , being fed with the licorous and deceitfull sweetnesse of their owne lusts , they have sported themselves their fils in their pleasures and wicked affections , then in stead of delights and pastimes , they shall finde nothing but punishment and sadnesse ; their laughter , joy , pompe , magnificence , and glory , shall be turned into torments and dolors , weepings , opprobries , ignominies , confusion , and miserie everlasting : for if god spared not great cities , empires , monarchies , and kings , in their obstinate misdeeds , shall we thinke he will spare little cities , hamlets , and villages , and men of base estate , when by their sinnes they provoke him to anger ? no , it cannot be ; for god is alwayes of one and the same nature , alwayes like unto himselfe : a god executing justice and judgement upon the earth ; a god that loveth not iniquity ; ● with whom the wicked cannot dwell , nor the fooles stand before his presence . it is hee that huteth the workers of unrighteousnesse , and that destroyeth the lyers , and abhorreth all deceitfull , disloyall , perjurous , and murdering persons : as with him there is no exception of persons , so none , of what estate or condition soever , bee they rich or poore , noble or ignoble , gentle , or carter-like , can exempt themselves from his wrath and indignation when it is kindled but a little , if they delight and continue in their sinnes : for as s. paul saith , tribulation and anguish upon the soule of every man that doth evill . now according to the variety and diversity of mens offences , the lord in his most just and admirable judgement , useth diversity of punishments : sometimes correcting them one by one , particular ; otherwhiles altogether in a heap : sometimes by stormes and tempests , both by sea and land ; other times by lightning , haile , and deluge of waters ▪ often by overflowing and breaking out of rivers , and of the sea also : and not seldome by remedilesse and sudden fires , heaven and earth , and all the elements being armed with an invincible force , to take vengeance upon such as are traytors and rebels against god ● sundry times hee scourgeth the world ( as it well deserveth ) with his usuall and accustomed plagues , namely of warre , and famine , and pestilence , which are evident signes of his anger , according to the threats denounced in the law t●●●hing the same : and therefore if at any time hee deferre the punishment of the wicked , it is for no other end , but to expect the fulnesse of their sinne , and to make them more inexcusable , when contrary to his bountifulnesse and long suffering ( which inviteth and calleth them to repentance ) they harden themselves and grow more obstinate in their vices and rebellion , drawing upon their heads the whole heape of wrath , the more grievously to assaile them . and thus the vengeance of god marcheth but a soft pace ( as saith valerius maximus ) to the end to double and aggravate the punishment for the slacknesse thereof . chap. lii . that the greatest punishments are reserved and layed up for the wicked in the world to come . notwithstanding all which hath beene spoken , and howsoever sinners are punished in this life , it is certaine , that the greatest and terriblest punishments are kept in store for them in another world : and albeit that during this transitory pilgrimage , they seeme to themselves oftentimes to live at their ease , and enjoy their pleasures and pastimes to their hearts contentment ; yet doubtlesse it is so , that they are indeed in a continuall prison , and in a dungeon of darkenesse , bound and chained with fetters of their owne sinne , and very often turmoyled and but chered with their owne guilty conscience , overcharged with the multitude of offences , and fore-feeling the approach of hell : and in this case many languish away with feare , care , and terror , being toyled and tyred with uncessant and unsupportable disquietnesse , and tossed and distracted with despaire , untill by death they be brought unto their last irrevokable punishment ; which punishment is not to endure for a time , and then to end , but is eternall and everlastingly inherent both in body and soule : i say in the body , after the resurrection of the dead ; and in soule , after the departure out of this life till all eternity : for it is just and equall , that they which have offended and dishonoured god in their bodies in this life , should be punished also in their bodies in the world to come with endlesse torments : of which torments when mention is made in the holy scripture , they are for our weake capacity sake called gehenna , or a place of torment , utter darkenesse and hell fire , where there is weeping and gnashing of teeth , &c. againe , eternall fire , a poole and pit of fire and brimstone , which is prepared for the devill and his darlings : and how miserable their estate is that fall therein , our saviour christ giveth us to know in the person of the rich glutton , who having bathed himselfe in the pleasures and delights of this world , without once regarding or pittying the poore , was after cast into the torments of hell , and there burneth in quenchlesse flames , without any ceasing or allaying of his griefes : therefore whatsoever punishments the wicked suffer before they die , they are not quitted by them from this other , but must descend into the appointed place to receive the surplus of their payments which is due unto them : for what were it for a notorious and cruell tyran that had committed many foule and wicked deeds , or had most villanously murdered many good men , to have no other punishment but to be slaine , and to endure in the houre of death some extraordinary paine ; could such a punishment ballance with his so many and great offences ? whereas therefore many such wretches suffer punishment in this world , we must thinke that this is but a taste and scantling of those torments and punishments which are prepared and made ready for them in the world to come . and therefore it often commeth to passe , that they passe out of this life most quietly , without the disturbance of any crosse or punishment ; but it is that they might be more strangely tormented in another world . some not considering this point , nor stretching the view of their understanding beyond the aspect of their carnall eyes , have fallen into this foolish opinion , to thinke that there is neither justice nor judgement in heaven , nor respect of equity with the highest : when they see the wicked to flourish in prosperity , and the good and innocent to bee overwhelmed with adversity , yea and many holy men have fallen into this temptation , as iob and david did , who when they considered the condition of the wicked and unjust , how they lived in this world at their hearts ease , compassed about with pleasures and delights , and waxing old in the same , were carried to their sepulchres in peace ; they were somewhat troubled and perplexed within themselves , untill being instructed and resolved by the word of god , they marked their finall end and issue , and the everlasting perdition which was prepared for them , and by no means could be escaped . and thus it commeth to passe ( saith s. augustine ) that many sinnes are punished in this world , that the providence of god might be more apparant ; and many , yea most reserved to be punished in the world to come , that we might know that there is yet judgement behinde . chap. liii . how the afflictions of the godly , and the punishment of the wicked differ . which seeing it is so , it is necessary that the wicked and perverse ones should feele the rigor of gods wrath for the presumption and rebellion wherewith they daily provoke him against them ; and although with those that feare god , and strive to keepe themselves from evill , and take paines to live peaceably and quietly , it oftentimes goeth worse here below than with others , being laid open to millions of injuries , reproches , and cruelties , and as it were sheepe appointed to the slaughter ; whereof some are massacred , some hanged , some headed , some drowned , some burned , or put to some other cruell death ; yet notwithstanding their estate and condition is farre happier than that of the wicked , for somuch as all their sufferings and adversities are blessed and sanctified unto them of god , who turneth them to their advantage , according to the saying of s. paul , that all things worke for the good to them that feare god : for whatsoever tribulation befalleth them , they cannot be separated from the love of god , which he beareth unto them in his welbeloved son christ jesus : be it then that god visiteth them for their faults , ( for there is none that is clear of sin ) it is a fatherly chastisement to bring them to amendment : be it that hee exerciseth them by many afflictions , as hee did iob , it is to prove their faith and patience , to the end they may be better purified like gold in the furnace , and serve for example to others . if it bee for the truth of the gospell that they suffer , then they are blessed , because they are conformed to the image of the sonne of god , that they might also be partakers of his glory , for they that suffer with him , are assured to reign● with him : hence it is , that in the midst of their torments and oppressions , in the midst of fires and fagots flaming about them , being comforted with the consolations of gods spirit , through a sure hope of their happy repose and incorruptible crowne which is prepared for them in the heavens , they rejoyce and are so chearefull : contrariwise the wicked , seeing themselves ensnared in the evils which their owne sinnes brought upon them , gnash their teeth , fret themselves , murmur against god , and blaspheme him , like wretches , to their endlesse perdition . there is therefore great difference betwixt the punishments of each of these , for the one tendeth to honour and life , the other to shame and confusion : and even as it is not the greatnesse of torments that maketh the martyr , but the goodnesse of the cause ; so the infliction of punishment unjustly , neither maketh the party afflicted guilty , nor any whit diminisheth his reputation : whereas the wicked that are justly tormented for their sinnes , are so marked with infamie and dishonour , that the staine thereof can never be wiped out . let every one therefore learne to keepe , himselfe from evill , and to containe himselfe in a kinde of modesty and integrity of life , seeing that by the plagues and scourges wherewith the world is ordinarily afflicted ; gods fierce wrath is clearely revealed from heaven upon all impiety and injustice of men , to consume all those that rebell against him . thinke upon this you inhabitants of the earth , small and great , of what qualitie or condition soever you be . if you be mighty , puissant , and fearefull , know that the lord is greater than you , for he is almighty , all-terrible , and all-fearefull : in what place soever you are , he is alwayes above you , ready to hurle you down and overturne you , to breake , quash , and crush you in peeces as pots of earth : hee is armed with thunder , fire , and a bloudy sword , to destroy , consume , and cut you in pieces : heaven threatneth from above , and the earth which you trample on from below ; shaking under your feet , and being ready to spue you out from her face , or swallow you up in her bowels : in briefe , all the elements and creatures of god looke askew at you in disdaine , and set themselves against you in hatred , if you feare not your creator , your lord and master , of whom you have received your scepters and crownes , and who is able ( when he please ) to bring princes to nothing , and make the rulers of the earth a thing of nought . forsake therefore , if you tender the good , honour , and repose of your selves and yours , the evill and corrupt fashions of the world , and submit your selves in obedience under the scepter of gods law and gospell , fearing the just retribution of vengeance upon all them that doe the contrary : for it is a horrible thing to fall into the hands of the lord. and you which honour and reverence god already , be now more quickned and stirred up to his love and obedience , and to a more diligent practising of his will , and following his commandements , to the end to glorifie him by your lives looking for the happie end of your hope reserved in the heavens for you by christ j●sus our lord , to whom 〈…〉 everlasting , amen . a briefe summarie of more examples , annexed to the former by the same author . chap. i. of such as have persecuted the church of christ. zacharias the sonne of barachias , of whom s. mathew speaketh in the three and twentieth chapter ; and saint augustine in the sermon , de tempore , in these words ; zacharie the high-priest , reproving the rebellious people for the neglect of the worship of god , and the sacred lawes , was slaine of the people ; and the detestable band of the jewes dyed the pavement with his bloud , in the ninth yeare of the reigne of ioas king of judah : which cruelty against this good man the whole nation of the jewes payed deare for ; for when a yeare was past , an armie of the syrians came up against ioas , and slew all the princes of the people in judah and hierusalem : and there being but a small number of the syrians , god delivered into their hands the whole multitude of the jewes . rabbi iohosua reporteth , that two hundred and eleven thousand were slaine in the field , and ninetie foure thousand in the citie , for the expiation of the bloud of zacharias , which bloud boyled out of the earth till that day , as it were out of a seething caldron . eg●as patrensis , a prefect of the emperor in achaia , when he had crucified saint andrew , was possessed of sathan , and slaine . incommodous emperour commodus , which was judged by the senate more cruell than domitian , and more impure than nero , had a tragicall end , both for his other vices , and principally for persecuting the church of christ. in the time of constantine , one teredates a great man in armenia , grievously persecuted the church : at which time gregorie the great , famous for miracles , suffered many indignities from him , and at the last was shut up into a darke and muddie pit for the space of fourteene years . but teredates the prince of that nation , felt the horrible vengeance of god upon himselfe , his houshold , and his nobles , for they were all transformed into swine , and lived like swine together , and devoured one another . whether this storie be true or fabulous , let the reader judge : but it is reported by nicephorus , lib. . cap. . in the reigne of constantius , after the antiochian synod , in the which great athanasius was condemned , the easterne cities , and especially antioch , were shaken and quashed with wonderfull earthquakes , in revenge of the injuries done to that good man. neither did constantius the emperour , an assertor and maintainer of the arrian heresie , escape unpunished for his perfidie and impietie . for first his warre-like affaires in the east prospered not : then a little before the end of his life he grievously complained , that he had innovated the faith in his kingdome . at last in those sighings and complaints he parted this life , with a grievous and violent disease . the unkle of iulian the apostata , called also iulianus , at antioch , in the temple prophaned the holy table with pissing upon it . and when eusoius the bishop rebuked him for it , he stroke him with his fist . not long after he was taken with a grievous disease of his bowels putrifying , and miserably died , his excrements comming from him not by their ordinary passages , but by his wicked mouth . under the emperour valence , a wonderfull haile , the stones being as big as a man could hold in his hand , was sent upon constantinople , and slew many , both men and beasts , for that the emperour had banished many famous men that would not communicate with eudoxius the arrian : and for the same reason a great part of germa , a citie of hellespont , was throwne downe by an earthquake ; and in phrygia such a famine succeeded , that the inhabitants were faine to change their habitation , and to ●lee to other places . after the martyrdome of gregory the bishop of spoleta , flacchus the governour , who was author thereof , was strucke with an angel , and vomited out his entrailes at his mouth , and died . under the empire of alexander , mammea agrippitus fifteene yeares old , because he would not sacrifice to their idols , was apprehended at praeneste , whipt with scourges , and hanged up by the heeles , and at last slaine with the sword ; in the middest of whose torments the governour of the citie fell from the tribunall seat dead . bajazet , a most cruell enemy of the christians , was taken by tamerlane the tartarian king , and bound in golden chaines , and carried about by him in an iron cage , latised and shewne unto all , being used for a stirrop unto tamerlane , when he got upon his horse . gensericus the king of the vandales , exercising grievous cruelty against the orthodox christians , he himselfe being an arrian , was possessed of the devill , and died a miserable death , in the yeare . honoricus the second , king of the vandales , having used inexplicable cruelty against the orthodox christians , hanging up honest matrons and virgins naked , burning their bodies with torches , cutting off their dugges and armes , because they would not subscribe to the arrian heresie , was surprised himselfe with the vengeance of god : for his land was turned into barrennesse through an exceeding drought , so that numbers of men , women , and beasts , died with famine ; the pestilence also seised upon them , and he himselfe was stricken with such a disease of his body , that his members rotted off one after another . anastatius dicorus , a grievous persecutor of the church of christ , being admonished in a dreame , that he should perish with thunder , built him an house , wherein he might defend himselfe from that judgement ; but in vaine , for in a great thunder he fled from chamber to chamber , and at last was found dead , blasted with lightning , to the great horror of the beholders . chasroes the king of persia , a grievous enemy to christ and christians , committed horrible outrages against them ; for first he slew at jerusalem ninety thousand men , with zachari● the patriarch of jerusalem , and also raged in like manner in aegypt , lybia , aethiopia , and would grant them no condition of peace , unlesse they would forsake christ , and worship the sunne ; he also put to death with most cruell torments anastatius a godly monke , because he constantly confessed the faith of christ. but god met with him to the full ; for his eldest sonne syroes tooke him prisoner , and handled him in most vile manner ; he hanged an iron weight upon his neck , and imprisoned him in an high tower , which he had built to keepe his treasure ; denying him food , and bidding him eat the gold which he had gathered together ; then he slew all his children before his face , and exposed him to the scoffes and railings of the people , and lastly caused him to be shot to death : and so that great terror of the world , and shedder of christian bloud , breathed out his soule after a miserable manner . regnerus the king of denmarke , abrogating christian religion , and setting up idolatrie in his kingdome anew , the divine vengeance overtooke him : for helles , whom he had cast out of the kingdome , returned upon him with an army of the gaules , and overcomming him in battell , tooke him prisoner , and shut him up in a filthie prison full of serpents , which setting upon him , with their venomous bitings and stings , brought him to a most horrible end . lysius the emperour gave heri●a his daughter , a virgin , because she was a christian , to be trampled under foot of horses ; but he himselfe was s●ain by the byting of one of the same horses . a popish magistrate having condemned a poore protestant to death , before his execution caused his tongue to be cut out , because he should not confesse the truth : in requitall whereof , the next childe that was borne unto him , was borne without a tongue . chap. ii. of perjurie . p●ilip king of macedon , who was a great contemner of all oathes , and held the religion thereof as a vain thing ; for this cause ( as all writers affirme ) the vengeance of god followed him and his posteritie ; for when he had lived scarce forty and sixe yeares , he himselfe was slain , and all his whole house in short time in short time after utterly extinguished ; 〈◊〉 one of his sonnes was slaine by olympias his wife . also another sonne , which he had by cleopatra the 〈◊〉 of a●●alus , ●he tormented to death in a brazen vessell , compassed about with fire . the ●est of his sonnes periffied in like manner , and at last the famous alexander his sonne , after great conquest atchieved by him , in the middle course of his victories periffied miserably , some thinke by poyson . in the countrey of arbernum , there was a certaine wicked man that used ordinarily to for sweare himselfe : but at one time after he had thus sinned , his tongue was tyed up that he could not speake , but began to low like an o●e : yet repenting and grieving for his sinne , he found the bond of his tongue loosed , and a readinesse of speech given unto him againe : whereby we see both the iustice of god in punishing them that sinne in this kinde , and his mercy , in pardoning when they truly repent . at this day we have an example fresh and famous , of a certaine maid that had stolne and pilfered many things away out of her mistresses house ; of which being examined , she forswore them , and wisht that she might rot if she ever touched them , or knew of them : but notwithstanding she was carried to prison , and there presently began so to rot & stink , that they were forced to thrust her out of prison , and to convey her to the hospitall , where she lies in lamentable miserie ; repenting as they say of her foule sinne : the lord be mercifull unto her . chap. iii. of epicures and atheists . barges● , otherwise called elima● , a sore of implety , and a horrible magitian and atheist , oftenly resisting the apostles , paul and barnabas , before sergius paulus the deputy ; was presently stroke with blindnesse by the hand of god : this man saint luke speaketh of , acts . iustin martyr that lived not long after the apostles times , a famous christian , writeth thus to 〈◊〉 the emperour : viz. after the ascention of christ into heaven , certaine men stirred up by the devill , called themselves gods ; of which number was simon the samaritane , borne in a village called gitton . this man in the time of claudius caesar , by the power of the devill , exercising magicall arts , and working great wonders , was esteemed for a god , and a statue erected unto him with this inscription ; simon● deo sancto , to simon the holy god : the samaritans also , with many of other nations worshipped him as a god ; but this atheist meeting with saint peter at rome , had great contentions with him ; and boasting that he would ascend into heaven in the sight of all was 〈◊〉 up into the aire by devils ; but peter commanded the devils in the name of christ to let him goe , and so he fell downe upon the 〈…〉 a pieces . caius caligula emperour of rome , raging against both 〈…〉 jewes , caused himselfe to be worshipped and his images 〈…〉 places : he also dedicated the temple of jerusalem to 〈…〉 ; commanding it to be called the temple of famous iupiter , 〈◊〉 ●o hee styled himselfe ; but to shew that he was but a wretched simple man , he reigned but three years and three moneths , and was stain by pherius a tribut . herod agrippa when he suffered himselfe to be saluted and honoured as a god , was presently smitten with horrible plagues in his bowels , when detesting the voice of his flatterers ; said , i that was called but lately a god , 〈◊〉 in the bonds of death . daphida , a biting and contentious sophister , and hating all religion both heathenish and christian , came to delphos , and in a scoffe asked the oracle of apollo , whether he might finde his horse or no ; when hee had none to finde : the oracle answered , that he should finde a ●orse , but it should be his destruction . at his returne from the oracle , king a●talus his enemy ceased upon him , and set him upon a rocke , the name whereof was a horse ; causing him to be throwne downe headlong , to learne what it is to mocke the gods . chap. iv. of idolatrie . the wonderfull idolatrie of the heathens was so abhominable , that their madnesse would astonish any reasonable man ; not to speake of their iupiter , mars , mercurie , apollo , and the rest ; hesiod doth report that they had thirty thousand gods upon the earth , and some most strange ones . troglodites worshipped snayles ; the syrians pigions ; the romans geese ; because by their squ●aking the capitoll was saved from the gaules ; the a●b●acians a liònesse ; because a lionesse had killed a tyrant of theirs : the delphians a wolfe , the samians a sheepe ; the tenedians a cow with calfe ; the albanians a dragon ; the aegyptians rats and mise , and cats , and a calfe ; wherein the jewes are said to imitate them in the wildernesse . but the idolatrie of the romans was beyond all , for they worshipped not onely the higher gods , as they called , but the basest things that could be named in the world : as the ague , and the gout , the privie ; yea and priapus that filthie idoll of the gardens . now who seeth not but the vengeance of god hath beene poured downe upon all these nations , for their impious idolatrie , having beene delivered up into the hands of the gothes and vandals , turks and tartarians , and make a prey unto them . neither doe the papists come short of these heathens in their idolatrie ; for they turne the blessed saints into idols , and worship them in stead of god : every countrey , and every citie , and every house , hath his protecting saint , which they daily invocate ; yea , they ascribe a certaine god to every member , and for their severall cattell , beside their abhominable idolatrie in worshipping their breaden god : but as god hath taken already in part vengeance upon that idolatrous whore of babylon ; so i doubt not but he will fulfill the full measure of his wrath upon them , in his due time , except they repent . chap. v. of blasphemie . a certaine holy man passing by a wine-taverne , went to prayer ; wherein certaine young men having passed the whole night in drinking and playing , and blaspheming the name of god , he met with a poore man horribly wounded in his body , and asked him of whom he had received those wounds ; the poore man answered , that hee had received them of those young men that were in that taverne : whereupon the good man returned backe , and enquired of them , why they had so wounded the poore man ? the young men astonished answered , that there were none in the taverne with them all that night but themselves ; and presently went out to see the poore man thus wounded , but he was not to be found : whereupon being more amazed , they judged that it was christ whom they had thus wounded with their blasphemies . anno . in the coasts of magnapolis , certaine men abusing the feast of pentecost with much drinking , a certaine woman in their company blasphemed god strangely , and called upon the devils , who presently snatched her away , and carried her aloft into the aire , from whence the ●ell downe dead , the whole company beholding of her . at the coasts of bohemia ; anno . five dr●nken men quaffing together , with horrible blasphemies prophaned the name of god ; and the picture of the devill being painted upon the wall , they caroused healths unto him : to which the devill answered immediately , for the next-morning all five were found dead , their necks being broken , and quashed to places , a● though a wheele had gone over them , bloud running out of their mo●●hes , nostrils , and eares , to the great astonishment of the beholders . not many years since , two men contended together which of them should poure forth most blasphemies against god , but whilest they were exercising this devilish contention , one of them was stricken with madnesse , and so continued till his lives end . in like manner at rome certaine young men agreed together , that hee should have the victory that could sweare most : which wicked strife as soone as they entred into , one of them was deprived of the use of his tongue , another of his reason and understanding , and the rest remained as dead men ; god reserving them alive for repentance . at eslinga in germany , upon saint katharines day , a certaine nobleman having lost much money at play , with horrible execrations and blaphemies , commanded his man to bring him his horse that hee might ride home , in a very darke night ; but his servant dissuaded him from his journey , affirming how dangerous the way was , by reason of the waters and the fennes that lay in the middest : whereat hee began to rage and sweare the more , and goe he would . but he was encountred by the way with an army of infernall souldiers , which beset the nobleman on all sides , and threw him from his horse : now there was in his company a vertuous and valiant gentleman , who set him againe upon his horse , and held him on one side ; whom when the spirits durst not attempt by reason of his innocency , they vanished out of sight ; and they conveyed the nobleman into a monasterie that was hard by , where he lay three dayes and died : such is the end of horrible and fearefull blasphemers . a vintner that accustomed himselfe to blaspheming , swearing , and drunkennesse , and delighting to entertaine such that were like himselfe , to swallow downe his wine ; upon the lords day standing at the dore with a pot in his hand to call in more guests , there came suddenly a violent whirlew inde , and carried him up into the aire in the sight of all men , and he was never seene more . chap. vi. of conjucers , magitians , and witches . iohn faustus , a filthie beast , and a sinke of many devils , led about with him an evill spirit in the likenesse of a dog ; being at wittenberg , when as by the edict of the prince he should have beene taken , he escaped by his magicall delusions ; and after at noremberg being by an extraordinary sweat that came upon him as he was at dinner , certified that hee was beset , payed his host suddenly his shot , and went away : and being scarce escaped out of the walls of the citie , the sergeants and other officers came to apprehend him . but gods vengeance following him , as he came into a village of the dukedome of wittenberg , he sat there in his inne very sad : the host required of him what was the cause of his sadnesse ; he answered , that he would not have him terrified , if he heard a great noise and shaking of the house that night ; which happened according to his presage : for in the morning hee was found dead , with his necke wrung behinde him ; the devill whom he served having carried his soule into hell . this story is set downe by many in other termes ; but philip lonicerus expresseth it in this manner , in his theatre of histories . anno . two witches were taken which went about by tempest , haile , and frost , to destroy all the corne in the countrey ; these women stole away a little infant of one of their neighbours , and cutting it in pieces , put it into a cauldron to be boyled : but by gods providence the mother of the childe came in the meane while , and found the members of her childe thus cut in pieces and boyled . whereupon the two witches were taken , and being examined , answered , that if the boyling had beene finished , such a tempest of ●aine and haile would have followed , that all the fruits of the earth in that countrey should have been destroyed ; but god prevented them by his just judgement , in causing them to be put to death . anno . in a village neare to ihaena in germany , a certaine magitian being instructed by the devill in the composition of divers hearbs , restored many unto their healths . he had daily commerce with that evill spirit , and used his counsell in the curing of diseases : but it happened that there fell a quarrell betwixt him and a neighbour of his a carpenter : who so exasperated him with his taunting words , that in few dayes after he caused the carpenter , by his magicall art , to fall into a grievous disease . the poore carpenter sent for this magitian , and entreated him to helpe him in his need . the magitian feigning an appeased minde , but desiring to revenge the injuries done unto him , gave unto him a potion confected of such venomous hearbs and roots , that being taken , the poore man presently died . whereupon the carpenters wife accused the magitian of murther : the cause is brought to the senate of ihaena , who examining the matter , caused him by torments to confesse the murther , and many other wickednesses , for which he was fastened to a stake and burnt to death . chap. vii . of the prophanation of the sabbath . a certaine nobleman ( prophaning the sabbath usually in hunting ) had a childe by his wife with a head like a dog , and with eares and chaps crying like a hound . stratford upon sluon was , twice on the same day twelve-month ( being the lords day ) almost consumed with fire ; chiefly for prophaning the lords day , and contemning his word in the mouth of his faithfull minister . feverton in devonshire ( whose remembrance makes my heart bleed ) was oftentimes admonished by her godly preachers , that god would bring some heavie judgement on the towne for their horrible prophanation of the lords day , occasioned chiefly by their market on the day following . not long after his death , on the third of aprill , anno dom. . god in lesse than halfe an houre consumed with a sudden and fearfull fire the whole towne , except onely the church , the court-house , and the almes-houses , or a few poore peoples dwellings ; where a man might have seene foure hundred dwelling houses all at once on fire : and above fiftie persons consumed with the flame . and now againe since the former edition of this booke , on the fifth of august last , ( fourteene yeares since the former fire ) the whole towne was againe fired and consumed , except some thirty houses of poore people , with the school-house , and almes-houses ; they are blinde which see not in this the finger of god : god grant them grace when it is next built , to change their market-day , and to remove all occasions of prophaning the lords day . let other townes remember the tower of siloe , luke . . and take warning by their neighbours chastisements : feare gods threatnings , ieremie . . and beleeve gods prophets if they will prospet , chron. . . chap. viii . of drunkennesse . an ale-wise in kesgrave neare to ipswich , who would needs force three serving-men ( that had been drinking in her house , and were taking their leaves ) to stay and drinke the three ou ts first : that is , wit out of the head , money out of the purse , ale out of the barrell : as shee was comming towards them with the pot in her hand , was suddenly taken speechlesse and sickher tongue swolne in her head ; she never recovered speech , but the third day after died . this sir anthony felton the next gentleman and justice , with divers others , eye-witnesses of her in sicknesse , related to me ; whereupon i went to the house with two or three witnesses , and enquired the truth of it . two servants of a brewer in ipswich , drinking for a rumpe of a turkey , strugling in their drinke for it , fell into a scalding caldron backwards ; whereof the one died presently , the other lingringly , and painfully , since my comming to ipswich . a man comming home drunk , would needs goe and swimme in the mill pond ; his wife and servants knowing he could not swimme , dissuaded him , once by intreaty got him out of the water , but in he would needs goe again , and there was drowned . i was at the house to enquire of this , and found it to be true . in barnewell neare to cambridge , one at the signe of the plough , a lusty young man , with two of his neighbours , and one woman in their company , agreed to drinke a barrell of strong beere ; they drunke up the vessell , three of them died within foure and twenty houres , the fourth hardly escaped after great sicknesse . this i have under a justice of peace his hand neare dwelling , besides the common fame . a butcher in haslingfield hearing the minister inveigh against drunkennesse , being at his cups in an ale-house , fell a scoffing at the minister and his sermons . as he was drinking , the drinke , or something in the cup quackned him , and stuck so in his throat , that he could neither get it up not downe , but strangled him presently . at tillingham in dengy hundred in essex , three young men meeting to drinke strong waters , fell by degrees to halfe pintes : one fell downe dead in the roome , and the other , prevented by company comming in , escaped not without much sicknesse . at bungey in norfolke , three comming out of an ale-house in a very darke evening , swore they thought it was not darker in hell it selfe : one of them fell off the bridge into the water , and was drowned ; the second fell off his horse ; the third sleeping on the ground by the river side was frozen to death . this have i often heard , but have no certaine ground for the truth of it . a bay life of hedly upon the lords day being drunke at melford , would needs get upon his mare to ride through the street , affirming ( as the report goes ) that his mare would carry him to the devill : his mare casts him off , and broke his necke . instantly reported by sundry sufficient witnesses . company drinking in an ale-house at harwich in the night over against one master russels , and by him once or twice willed to depart ; at length he came downe and tooke one of them , and made as he would carry him to prison , who drawing his knife , fled from him , and was three dayes after taken out of the sea with the knife in his hand . related to me by master russel himselfe , maior of the town . at tenby in pembroke-shire , a drunkard being exceeding drunke , broke himselfe all to pieces from an high and steep rock , in a most fearefull manner ; and yet the occasion and circumstances of his fall so ridiculous , as i thinke not fit to relate , least in so serious a judgement i should move laughter to the reader . a glasier in chancery lane in london , noted formerly for profession , fell to a common course of drinking ; whereof being oft by his wife and many christian friends admonished , yet presuming much of gods mercy to himselfe , continued therein , till upon a time having surcharged his stomacke with drinke , he fell a vomiting , broke a veine , lay two dayes in extreame paine of body , and distresse of minde , till in the end , recovering a little comfort , died . both these examples were related to me by a gentleman of worth upon his owne knowledge . foure sundry instances of drunkennesse , wallowing , and tumbling in their drinke , slaine by carts ; i forbeare to mention , because such examples are so common and ordinary . a yeomans sonne in northampton-shire being drunke at wellingbrough on a market day , would needs ride his horse in a brayery over the ploughed lands , fell from his horse , and brake his necke . reported to me by a kinsman of his owne . a knight notoriously given to drinke , carrying sometime payles of drinke into the open field to make people drunke withall : being upon a time drinking with company , a woman comes in , delivering him a ring with this poesie , drinke and die ; saying to him , this is for you ; which he tooke and wore : and within a week after came to his end by drinking . reported by sundry , and justified by a minister dwelling within a mile of the place . one of aylesham in norfolke , a notorious drunkard , was drowned in a shallow brooke of water , with his horse by him . two examples have i knowne of children that murdered their owne mothers in drinke ; and one notorious drunkard that attempted to kill his father ; of which being hindered , he fired his barne , and was afterward executed one of these formerly in print . at a taverne in bread-street in london , certaine gentlemen drinking healths to their lords , on whom they had dependance ; one desperate wretch steps to the tables end , layes hold on a pottle pot full of canarie sacke , sweares a deepe oath , what , will none here drinke a health to my noble lord and master ? and so setting the pottle pot to his mouth , drinks it off to the bottome ; but was not able to rise up , or to speake when he had done , but fell into a deepe snoaring sleepe , and being removed , laid aside , and covered by one of the servants in the house , attending the time of his waking , was within the space of two houres irrecoverably dead . witnessed at the time of the printing hereof , by the same servant that stood by him in the act , and helpe to remove him . in dengy hundred neare mauldon , about the beginning of his majesties reigne , there fell out an extraordinary judgement upon five or six that plotted a solemne drinking at one of their houses ; laid in beere for the purpose , drunke healths in a strange manner , and died thereof within a few weekes , some sooner , and some later . witnessed to me by some that was with one of them on his death-bed to demand a debt , and oftentimes spoken of by master heyd●n , late preacher of mauldon , in the hearing of many ? the particular circumstances were exceeding remarkable , but having not sufficient proofe for the particulars , i will not report them . a man in suffolke overtaken with wine , ( though never in all his life before , as he himselfe said , a little before his fall , seeming to bewaile his present condition , and others that knew him so say of him ) yet going downe a paire of staires against the perswasion of a woman ( sitting by him in his chamber ) fell , and was so dangerously hurt , as he died soone after , not being able to speake from the time of his fall to his death . the names of the parties thus punished , i for beare for the kindreds sake yet living . these examples before going , are taken out of the report of that worthy preacher of gods word in ipswich , master samuel ward , in his sermon called a woe to drunkards : to the which i will adde one more of mine owne knowledge lately executed . a young gentleman of good fame , credit , and behaviour , being in july last overtaken by drinke , and riding homeward void of wit and feare , was throwne by his horse , and his braines knocked out with the pummell of his sword . an example more remarkable for two causes : first , because he was not formerly given to that vice ; and secondly , in that a friend of his meeting him by the way , intreated him that he would ride softly , and he would conduct him home ; but he desperately spurring his horse over rough wayes , was thus overthrowne and perished : but i hope god had mercy on his soule . saint augustine in his three and thirtieth sermon ad fratres in eremo , relateth this strange example of one cyril , a cittizen of hippo , a man well esteemed and beloved in the citie : he having one onely sonne , did so cocker him , forbearing either to checke him or correct him ; but loving him ( as that holy father saith ) not onely above all things , but even above god himselfe ; that by his too much liberty and indulgence , his sonne grew wonderfull debaushed , and gave himselfe to filthy drunkennesse . upon a time , being vilely overtaken with drinke , he came home , and tumbled over his mother being great with childe , would have ravished his sister , slew his father , and wounded to death two of his other sisters . o fearefull effect of drunkennesse ! thus god punished the father for his too much love and indulgence of his sonne , and the sonne for his vile impiety . not unlike to this i finde in philip lonicerus , page . a certain man , saith he , that gave himselfe to the studie of godlinesse , was daily assaulted with the temptation of the divell , who perswaded him if hee would bee quiet , to choose one of these three sinnes , either to make himselfe drunke , or to commit adulterie with his neighbours wife , or to kill his neighbour himselfe . the poore man thinking drunkennesse the least sinne , chose that ; but being enraged with wine , he was easily drawn to the committall of the other sinnes ; for being with wine enflamed , with lust he feared not to vitiate his neighbours wife , nor yet to kill her husband , comming in the meane while seeking to be revenged of him : so giving himselfe to drunkennesse , hee wraps himselfe in all other wickednesse . on the eighteenth of august , one thomas wilson labourer , a knowne and common blasphemer of gods name by oathes and curses , and given much to drinking to excesse , upon a slight occasion moved to displeasure against his wife , and not daring to doe much violence unto her , turned it upon himselfe , and with his knife stabbed himselfe , many of his friends and neighbours being present ; and so he died . on the day of may , one iohn bone of ely , ( coachman unto one master ●alu●●● of beenham ) a fellow very vitious , and exceeding in those two evils of prophane swearing and drunkennesse , on the sabbath day in the sermon-time , dranke himselfe drunke ; so that when he was to sit in the coach-box to drive the coach , he fell out thereof under the horses feet , where he was trodden to death , or so hurt at least , that he died shortly . on the six and twentieth of november , one richard borne , servant to iasp●r b●rch gardiner of ely , accustomed to travell upon the lords day , and making no reckoning of the sabbath , seldome or never comming to church on that day , but went onwards to saint i●es market , and so spent the day ; and being drunke , was at length overtaken by the just judgement of god : and going up the streame in his boate , which he had loaden with marketable wares , he fell into the river , and was so drowned . on the third day of august , one thomas alred of godmanchester , in the countie of huntington butcher , an accustomed drunkard , being entreated by a neighbour to unpitch a load of hay , and being at that very time in drinke , letting his pitch-forke slip out of his hand , and stooping to take it up againe , slipped from the cart with his head down-wards , his fork standing 〈◊〉 with the tines , he fell directly upon them , which it once ran into his breast , and stroke his heart so , that he died suddenly . on the sixteenth day of july , one iohn vintner of 〈…〉 gardiner , a knowne drunkard , and one that would prophanely ( especially in his 〈◊〉 ) scoffe at religion , and abuse good men ▪ fell from the top of a 〈…〉 the ground and brake his necke , and so died . these ●ive lust examples were reported unto me , and written with his owne hand , by a worthy minister master goorge nelson , preacher of the word of god in godmanchester . chap. ix . of rebellious and disobedient children to their parents . agathias in his booke of the persian manners , reporteth this storie , that certaine philosophers , going into aegypt , and finding there a promiscuous commixture of fathers and mothers with their daughters and sonnes , and a miserable neglect of children towards their parents ; returned speedily into greece , and in a certaine citie there , finding the dead body of a man wanting buriall , they in compassion committed the same into the earth ; the next day comming the same way againe , they found the same body digged out of the earth : which whilest they went about to bury the second time , a fearefull spectrum appeared unto them , and forbad them to doe it , saying , that he was a man unworthy to be buried , because he had committed incest with his mother , and despised and contemned his father . this narration sheweth , that the very earth doth execrate and abhorre such unnaturall lust and disobedience . la●terbius in his booke of the discipline of children , reports a storie of a certaine young man , who had a father very old , that had bestowed upon him all his substance . this old man , being by the fault of age unmannerly at the table of his sonne , his sonne caused a woodden trough to be made for his father , to eate his meate in like a hogge : which when his sonnes young childe perceived , he asked his father for what use it should serve ; his father answered , that it was for his grandfather to eate his meate in ; and ( what saith the childe ) must i provide the like for you when you are old : whereat his father being astonished threw away the trough , and ever after entertained his old father with greater reverence and obedient respect . chap. x. of murtherers . romulus having marked out with a plough the compasse of the walls of the citie of rome which he was a building , and had forbidden that no man should leape over the same , his brother , rh●mus in scorne leaped over the wall ; which romulus taking in evill part , slew his brother , and reigned alone but at length being hated of the people for his insolencie , he himselfe was slaine by the fathers of the senate at caprea . constantine the great , after he had overcome licinius his partner in the empire , and obtained the sole monarchie , grew both insolent and cruell ; for he first put to death his owne sisters ; next his owne sonne crisp●● which he had by minervea ; then he slew his owne wife fausta in the bathes ; and lastly a number more of his friends . for which cruelty , though hee was a man endued with excellent vertues , yet god strucke him with a filthy leprosie , which continued upon him untill such time that he was converted to the faith of christ , and baptised by pope silvester : after which he proved a most famous protector of the church of christ. perillus that devised the brasen bull for the tyrant phalaris , wherein men being inclosed and scorched with the heat that was under the bull , did im●tate the lowing of an oxe , to the end that there should be no compassion shewed unto them by the king , if they had uttered a humane voyce : but the author thereof was the first that endured the torment thereof ; and after the tyrant phalaris himselfe was constrained to endure the same miserable end . in a famous citie of germany , at a nuptiall festivitie , a certaine virgin was brought by a young man a shoomaker , that made love unto her , to the solemne and usuall dancing : when the maide should returne home , the young man by chance was absent , so that she was conducted home by another ; which when the shoomaker knew , supposing himselfe to be wronged , hee went presently to her fathers house ; and calling out the young student which guided her home , he slew him assoone as he came out of the doores . his father hearing the death of his onely sonne , died within three dayes with griefe , and was buried in the same grave with his sonne : the shoomakers mother died also with griefe ; and the murtherer himselfe falling into desperation , threw himselfe headlong into a running river , and was drowned . anno , a certaine nobleman abounding with wealth , not farre from augusta of the vindiletians , brought up in his house a young blackamore : which villaine when his master was from home , rose up in the night , and slew not onely his lady , but the whole family : excepting one little daughter of the noblemans . the nobleman returning home after two dayes , and finding his gate shut , rode nearer to the walls of the house , wondring . where the blackamore upon the top of the house , with a fearfull countenance , spake unto him these words : o thou cruell man , thou rememberest how unworthily thou beatest me ( not long since ) for no fault , the memory whereof i still retained in my minde , and have revenged this wrong upon thine ; behold here part of the carkasse of thy wife , whom i have slaine , with thy whole family , except this little child which i have reserved ; and will restore it , if thou wilt promise me my life . the father being wonderfully disturbed , promised that which he desired : but the devillish moore answered , i know thou wilt not keepe promise with me , therefore take thy childe unto thee ; and threw her out of the window , where she was quashed in pieces ; and then threw himselfe downe headlong from the top of the house , that hee might avoid the vengeance of his master . this story was related unto philip count nassau , by the secretarie of the count of hanault . chap. xi . of adulterie . anobleman in burgundie , having taken in war a captive , a gentleman that was his prisoner ; the gentlemans wife came to this nobleman to redeeme her husband ; he promised that hee should be set free , if that he might have the use of her bodie : the woman returned to her husband , and told him upon what tearmes he stood . the gentleman said , that she could not shew her love better unto him , than in yeelding to his desire : which being accomplished , the trayterous adulterous nobleman next day cut off the prisoners head , and gave his body to his wife : which horrible fact being complained of by her to the duke of burgundie , he presently sent for the nobleman , and first constrained him to marry her ; but before night he cut off his head , and gave her all his possessions . a like example is reported by the same author of a spanish captaine , who kept in prison a certaine man that had violated the lawes . this man having a beautifull wife , sent her to the captaine to desire his favour and freedome ; which he promised , upon condition that she should yeeld to his lust ; wherewith her husband being acquainted , advised her to yeeld for the saving of his life : the spaniard after he had satisfied his lust upon her , commandeth over and above two hundred duckets to be paid unto him ; which being received , she conceiving a certaine hope of her husbands liberty , the perfidious spaniard brought him forth out of prison unto her , and presently remanded him back againe into prison , and there commanded his head to be cut off . which horrible fact , when the poore lamentable woman complained of to the duke of ferara , called gonsaga , he presently sent for this captaine ; and finding the accusation true , first commanded him to pay back againe the two hundred duckats , with an addition of seaven hundred crownes more ; next hee sent for a priest , and married the woman to the captaine : which being done , when as he hoped to enjoy his new married wife , gonsaga sent him presently to the gallows , and there he ended his miserable dayes . the wife of a certaine duke , being a lascivious woman , wrote two letters ; one to the duke her husband , and another to her lover : but it happened by chance , that her letter written to her lover , was delivered to her husband the duke ; who thereby knowing her wickednesse , came no sooner home , but slew her with his owne hand . anno , a certaine doctor of the law , an advocate in constance , extreamely lusted after the wise of the kings procurator ; which procurator finding the doctor and his wife together in a bath , playing and sporting , and afterward in an old womans house hard by ; he got unto him a sharpe curry-combe , and leaving three at the doore , to watch that no man should come in , he so curryed the doctor , that he pulled out his eyes out of his head , and rent his whole body and members , that he died within three dayes : the like he had done to his wife , but that she was with childe . in the yeare , a certaine priest did so long assault the chastitie of a citizens wife , that she was constrained to declare the same unto her husband ; who forbad him his house , threatning that if ever he came there , he would geld him : but this bold priest came againe when hee imagined an opportunity ; the husband fell upon him , and bound him hand and foot , and performed what he had threatened , so that he went home in a miserable case . in voitland , foure murthers were committed upon the cause of one adulterie : for when the adulterous woman was banquetting with her lovers , her husband came of a sudden into the chamber , and slew first him that sate next his wife ; the other two amazed , ran downe the staires and brake both their shoulders , and died within a short space : then hee slew his adulterous wife . this storie wolsi●s schrencke reported to martin luther , as he himselfe confesseth . in a certaine citie of germany , a gentleman of good note did solicite and seduce to his lust a citizens wife , which her husband comming to the knowledge of , watcht them so narrowly , that he found them in bed together ; and rushing into the chamber , first slew the adulterer himselfe , and then his wife , being crept under a bed , and imploring his mercy till she could confesse her selfe to a priest ; her husband asked her , whether shee were sorry for what she had done ? who answered , that she was grieved for it ; which words were no sooner pronounced , but he thrust her through the heart with his sword , and was for the same adjudged by the citie to have done justly . this story is reported in colloq . of luther . luther doth report , that a man of great name and fame , did so burne with continuall lust , that he blasphemously said , that if that pleasure was perpetuall , he would never desire to have any part in the kingdome of heaven ; so that he might be carried from one stewes to another , and from one harlot unto another . i could adde more examples of this kinde ; but these shall suffice , to shew that god doth not onely punish this horrible sinne in the life to come , but also in this life with fearefull judgements . chap. xii . of theeves and robbers . spiredon , a bishop of a certaine citie in cyprus , was also delighted with keeping of irrationall sheepe ; upon a night certaine theeves entered into his sheepe-fold , with an intent to steale away some of his sheepe : but god protecting the sheepheard and his sheepe , infatuated the theeves , that they could not stirre out of that place till the morning : at what time the bishop comming to view his flock , found them thus bound ; who presently prayed to god for their delivery , and wished them to get their living hereafter by honest labour , and not by stealth ; yet withall gave them a ramme with this pleasant tant : i give you this ramme that you may not seeme to watch it in vaine ; and so set them free . a certaine young man being bitten with a mad dogge , fell presently after into madnesse himselfe ; and was faine to be bound with chaines . the parents of this young man brought their sonne to an abbot called ammon ; entreating him , that by his prayers hee would restore him to his former health ; the holy abbot answered , that they demanded that of him that passed his power : but this i can signifie unto you , that the devill holdeth you all bound in his chaines , by reason of a bull which you stole from a poore widdow ; and untill you restore that bull backe againe to the widdow , your sonne shall never be healed . the parents presently confessed their fault , restored the bull , and presently their sonne was delivered from this grievous disease . a certaine baker merrily talking with his neighbour , bragged , that in that great time of dearth which was then , he gained out of every bushell of wheat above a crowne : which words being related unto the governour of the citie , hee sent for the baker to supper , and examined him about those speeches ; which the baker could not deny : whereupon the governour commanded him presently to put off his upper garments , and to knead so much dowe before him , that hee might finde out the manner of his deceit ; which being done , hee and all his fellow bakers in the towne was cast into prison , to their great disgrace . the same authour reporteth , that at prague in bohemia a jew being dead , his friends desired that he might be buried at ratisbone , forty miles off ; which beca●se it could not bee done without paying of great tribute , they put his carkasse into a hog she●d full of sweet wine , and committed it to a carter to convey to ratisbone . the theevish carters in the way being greedy of the wine , pierced the hogshead , and drinking themselves drunke with the wine , mixed with the stinke of the dead carkasse , most of them died . the same luther reporteth , that at wittenberge three theeves having stolne a silver dish , brought it to a goldsmiths wife to sell ; who desired them to come againe within an houre , and then shee would bargaine with them . in the meane while she related this businesse unto the magistrates ; who sending presently the sergeants to apprehend the theeves , they seeing themselves to be betrayed , resisted with their swords : but notwithstanding one of them was taken and executed , another escaped by flight , and the third being pursued over a bridge , leaped into the river albis , and there was drowned . this example is more remarkable ( saith luther ) because this fellow was a most notorious wicked wretch , and had cut off two fingers of his owne fathers ; at which very instant his father not knowing of it , being asked what was become of his sonne , answered , that he wished hee was drowned in the river albis ; which wish was really performed at that very instant ; for it was the voyce of gods anger out of the mouth of a father . about ailton in huntington-shire , a lewd fellow stole one of his neighbours fat weathers ; and bringing him home bound about his neck , 〈…〉 upon a great stone in the field to ●ase himselfe , where the weather st●●gling , fell over the stone , and pulled the thiefe after him ; and so both striving , one for life , another for liberty , the theefe was found dead in the morning , and the weather alive . chap. xiii . of trecherie . when the two earles of northumberland and westmoreland had rebelled against q. elizabeth , and being defeated in the field , fled into scotland ; the earle of northumberland hid himself in the house of hector of harlawe an armestrange , having confidence in him that he would be true to him : he notwithstanding for money betrayed him to the regent of scotland , from whence the earle was sent into england , condemned of high treason , and beheaded . but it was observed , that this hector , being before a rich man , fell poor of a sudden , and was so hated generally , that he never durst go abroad ; insomuch that the proverbe ( to take hectors cloake ) is continued to this day among them , when they would expresse a man that betrayeth his friend who trusted him . the like example we have of banister who betrayed the duke of buckingham , in the raigne of richard the third . chap. xiv . of the molestation of evill spirits , and their execution of gods iudgements upon men . almighty god sometimes doth execute his judgements himselfe , as he did upon pharaoh in the red sea , and upon sodome and gomorrah ; sometimes hee useth the creatures as instruments , as frogs and lice , &c. to plague pharaoh and the aegyptians : sometimes hee imployeth the good angels to that purpose , as an angell to destroy the armie of zenacherib before jerusalem : but most ordinarily , he useth the ministery of evill angels , who being forward enough of their owne malice , he giveth more strength unto by his command , to execute vengeance upon wicked men . thus sathan under the shape of a serpent , beguiled our first parents adam and eve , and promised them great good , in the stead of punishments , which god had threatned unto them , gen. . the same sathan vexed king saul , reg. . this sathan rose against israell , and stirred up david to number the people ; whereat god being offended , strooke israell with a grievous peltilence , chronic. . it was sathan that got leave of god , that hee might torture iob with loathsome botches and boyles , iob . it was sathan that slew seaven husbands , to whom sarah the daughter of raguel had married : tobit . it was sathan that entred into iudas iscariots heart , and moved him to betray christ , and hang himselfe , iohn . acts . it was sathan that instigated ananias and saphira to lye to the holy ghost , whereupon they both died suddenly , acts . lastly , it was sathan that si●ted peter , and buffered paul. but to leave the holy scripture ; philip melancthon reporteth , that he heard of two men credible and faith-worthy , that a certain bottonian young woman , two yeares after her death , returned againe to humane shape , and went up and downe in the house , and sate at meate with them , but eate little . this young seeming woman , being at a time amongst other virgines , a certaine magitian came in , skilfull in diabolicall arts ; who said to the beholders , this woman is but a dead carkasse , carried about by the devill ; and presently he tooke from under her right arme-hole , the charme ; which hee had no sooner done , but she fell downe a dead filthie carkasse . martin luther reporteth the like of a woman at erford in germany , who being animated by the devill , accompanied a young student that was in love with her , and went up and downe divers yeares : but at last , the devill being cast out by the prayers of the church , she returned to a dead and filthie carkasse . the same luther in his colloquies telleth us , how sathan oftentimes stealeth away young children of women lying in child-bed , and supposteth others of their owne begetting in their stead in the shapes of incubus and suco●bus ; one such childe luther reporteth of his owne knowledge at halbersted ; which being carried by the parents to the temple of the virgine mary to be cured , the devill asked the childe ( being in a basket upon the river ) whither it was going ? the young infant answered , that hee was going to the virgin mary : whereupon the father threw the basket and the childe into the river : the like hee reporteth of another at pessovia , which representing in all lineaments a humane shape , it was nothing else but a meere elusion of the devill : this childe , saith he , delighted in nothing but in stuffing it selfe with food , and egesting the same in a filthy manner , but was discovered , and disrobed , and cast out by the prayers of the church . at babylon in the temple of apollo , a souldier breaking open a golden chest , there flew out such a pestilent spirit , that infected the whole world with the plague : thus aventine , lib. . cap. . bruno the bishop of herbipolis , accompanying the emperour through an arme of the sea , heard this voyce sounding in his eares ; ho , ho , thou bishop , i am thy malus genius , and whithersoever thou goest thou art mine ; at this time i have no power to hurt thee , but thou shalt see me shortly againe ; and so it came to passe : for not long after , being in a roome with divers others , part of the roofe fell downe , and flew this wicked bishop alone , all the rest remaining safe and sound . vrbanus regius in a sermon at wittenberge , anno , concerning good and bad angels , relateth a storie of a certaine young maide possessed by the devill ; for whom when prayers were made in the church , he seemed to be quiet for the time , as if he were departed out of her , watching an opportunity to do her further mischiefe , as he did indeed ; for , when as lesse care was taken of her , supposing her to be found , shee going to wash her hands at the brinke of a river running by , the devill tumbled her headlong in , and drowned her in a fearefull manner . platina , nauclerus , and other historiographers write of pope bennet the ninth , who died in the yeare , that hee appeared ( or the devill for him ) in a prodigious and bestiall forme , like a beare in his body , and in his head and tayle , like an asse : and when he was asked by some , why he shewed himselfe in so ougly a shape , answered , that this shape was imposed upon him for his wicked and bestiall behaviour when he was alive . in the hill countries of bohemia , there used to appeare an evill spirit in the habit and shape of a monk , whom the countrie people called rubezall : this devillish monke used to joyne himselfe unto travellers over those hils , and to bid them be of good courage , for hee would lead them the right way thorow the woods : but when as he had purposely led them out of the way , so that they could not tell which way to turne themselves , he would leap● into a tree and laugh at them , with such a loud noyse , that the whole wood would ring of him : this was a morrie devill , such as our robin-goodfellow is said to be ; but yet in his mirth hee alwayes affected mischiefe . theat . hist. pag. . chunibert king of lumbardie , consulted with one of his trusty counsellours , about putting to death his two brothers , aldo and grauso . whilest they were thus consulting in a by-window , there sate a great flie by them ; one of the feet whereof , the king with his knife which he had in his hand cut off ; in the meane while aldo , and grauso , entering into the pallace , met with a man with one of his feet cut off ; who told them the king was purposed to slay them if they passed on : whereupon they returned and hid themselves in the temple of romanus the martyr . the king hearing thereof , was much troubled how his counsell might be revealed , and charged his privie counsellours with infidelity : but the counsellour answered , that hee had not departed from his presence since the matter was contrived , but there sate a flie whose foot they cut off , which no question was the devill ( as it was ) had revealed this secret in the shape of a man. hereupon the king was reconciled to his brethren , and embraced them with love ever after . thus the devill sometimes doth good , but it is with an intent of greater mischiefe : et sinon aliquâ nocuisset mortuus esset ▪ cronica hedion . while certaine mariners were sayling in the sea , a monster was taken by them , in every thing like unto a woman ; which being detained in the ship a good while , one of the mariners fell in love with her , tooke her to his wife , and begot one childe of her : after three yeares they returning to the same place againe where the same monster was taken , this woman-devill leaped into the sea with her childe in her armes ; the childe was drowned , but shee vanished away . thus it is easie for the devill to take upon him the shape of a man or a woman . ex colloquiis lutheri . a certaine nobleman invited martin luther , and other learned men to his house : the nobleman after dinner went out a hunting , where a hare of great bignesse , and a fox of great swiftnesse , offered themselves unto his hounds . the nobleman riding upon a good horse , followed them amaine , but his horse falling downe under him , dyed , and the hare vanished into the aire : this was certainly a diabolicall delusion . luther . the same luther writeth , that certaine noblemen riding a race , they cryed out , let the last bee the devils ; one of the noblemen having a spare horse , hasted forward with the rest of his company ; but his horse that was le●t free , came softly behinde , and was carried up by the devill into the aire . the devill is not to be invited , for he is ready to come uncalled . philip lonicerus in his historicall theatre , reporteth , that in a great plague , one carkasse was seene to devoure it selfe in a grave : which , the people being superstitious , thought it was a presage of the continuance of the pestilence ; whereupon they sent unto wittenberge to luther and other godly ministers , for their advise and counsell : he answered , that it was a delusion of the devill , and if they gave credit thereunto , the sicknesse would increase ; and therefore advised them that despising this delusion of the devill ; they should joyne together in prayer in gods holy temple , to represse the furie and malice of the old serpent ; which by that meanes they obtained . at rotingburge an honest and worthy citizen having a beautifull daughter , to whom many sutors frequented , there came also one in gallant apparrell , and two men attending upon him , to be a sutor unto that beautifull maide : but her father being displeased at his importunitie , invited the godly minister of the town , and some other good men to supper ; where entring into conference of divine matters , this gallant abhorring the same , desired them to talke of some other merry matters ; which they refusing to doe , he shewed himselfe what he was , and with his companions disparished into the aire , leaving a filthy stinke behinde him : thus the devill doth go about to delude both men and women . manlius in col. a certaine man abounding with wealth , invited to supper a company of his neighbours and friends ; who , when they refused to come upon occasions , hee wished that all the devils in hell would come : which wishes were not in vaine , for presently great troopes of devils came unto his house , which hee entertained at the first ; and afterward ( as my authour saith ) perceiving by their fingers and feet to be infernall spirits , he with his wife , trembling , ranne out of the house , leaving a young infant in a cradle , and a foole rocking of it ; both which were preserved alive after the departure of the devils : iob. fincel . the devill also appeared unto a souldier that was given to play , swearing , and drinking ; and having played with him all night , and woon his money , hee told him it was time to depart , and carryed him away with him into the aire , whither god knowes ; for hee never was seene after . in the yeare of our lord , there was at franckford a maide grievously tormented with a paine in her head , and a kinde of frenzie , at the last she came to that passe , that it was manifest that she was possessed with the devill ; for if she touched any thing of any mans , either head , garment , or anything else , she drew money out of it of the usuall coyne of that countrey , and presently put it into her mouth and swallowed it ; but sometimes they caught her hand , and wrung their money from her , and shewed it up and downe as a great wonder : shee also in her fits spake the high dutch tongue perfectly , which she never learned not heard of ; with many other things of great admiration . luther being demanded , what course was to be taken to dispossesse her of this evill spirit ; advised , that shee should duely be brought unto the church to heare sermons , and to bee prayed for publiquely in the congregation ; by which meanes , shortly after shee was delivered from sathan , and restored to her former health : this relation the wise senatours of frankeford caused to bee published in print , anno . certaine learned men in the counsell of basil , went into a wood for recreation sake , friendly to conferre about the controversies of that time : whilest they were there walking , they heard a bird like unto a nightingall singing most sweetly , above any nightingall in the world , and also s●w a bird upon an arme of a tree , not like unto any bird : one of the companie more hearty than the other , said thus unto her ; i abjure thee in the name of the lord iesus christ ; to tell us what thou art ; to whom the bird answered , that she was one of the damned soules , and appointed to stay in that place untill the last day , and then to endure everlasting punishments ; whereupon she flue from the tree , and cried , o perpetuall and infinite 〈◊〉 m●l●ncthon judged this to bee an evill spirit , and so the event prooved : for all that were present at this abjuration fell presently very sicke , and shortly after died . manl. collecta . a certaine panish clerke ( as c●sariu● reporteth ) ex●elled all men in sweetnesse of singing , whom when at a time a godly and holy man heard , he said , this is the voice not of a man , but of the divell ; 〈…〉 he had abjured in the name of christ , the divell departed out of the bodie of the clerke , and the bodie fell downe into a dead carkasse . discip. de tempore . paulus diaconius in his sixteenth booke witnesseth , that in the reigne of anastasius the emperour , there were in alexandria many women and children , possessed of the divell , which being taken with furie , uttered no other voice but like the barking of a dog . in the yeare of our lord , an evill spirit haunted the citie rotuill , sometimes in the shape of an hare , sometimes of a weesell , sometimes of a g●ose , and with a cleere voice threatened that he would fire the citie , which malice of his , though god prevented , yet it strooke great terror into the minds of the people . iob. finc . lib. . in the dukedome of luneberge , a certaine woman possessed of the divel , used to speake in her fits most pure latine and greeke to the great admiration of all that heard her . man. in collect. at fribuge in misnia , a certaine man of great pietie and holinesse , lying sicke and neere unto death , the divell came unto him in the habite of a bishop ( hee being alone ) and exhorted the man to confesse all his sinnes which hee had committed in his life time , and that having pe●ne and inkehorne he would write them downe in order ; but the old man being importuned by him , answered , seeing thou urgest this , write downe first this sentence : the seed of the woman shall bruise the serpents head : which the divell-bishop no sooner heard but he vanished away , leaving a filthie savour behinde him , and the man died in peace . manl. in collect. iob fincelius in his third booke of miracles , writeth a strange storie of a godly young maide , infested long , and possessed at length by the divell , who in her acted strange things to the admiration of all men : but at length shee was freed from his malicious molestation , by the earnest prayers of godly ministers in the church , the divell flying out of her in the forme of a swarme of flies out of a window . this storie is at large related with many strange circumstances , by philippus lonicerus in his historicall theatre . page a hundred twenty and six . the same author relateth a storie of a maide of excellent beauty , whom the priest of the towne so induced and inveigled by his perswasions ( saying that the pope had pardoned him for all such offences ) that shee became his concubine : now when hee had invited many of his companions to a feast , together with his concubine , the divell entered in amongst the guests , snatching away the young woman , and saying , thou art mine : neither could the priest or any of the companie deliver her out of his hands . and thou also ( sayeth the divell to the priest ) and i meane to fetch thee shortly . martin luther reporteth this storie out of the mouth of doctor gregorius pontanus , how two noblemen falling out in the court of the emperour maximilian , vowed each others death . now the divell taking occasion out of this malicious vow , slew the one of the noblemen in the night with a sword taken out of the others sheath , into the which hee put the same againe all bloudie ; whereupon this nobleman was arraigned of this murther , and had bin condemned , but that it was prooved that he stirred not out of his chamber all that night : and therefore they concluded that it was the malicious fact of sathan . and yet the nobleman because hee intended this murther , though hee acted it not , was condemned by the emperour to perpetuall banishment . and thus much concerning persons infested by the divell . now a word or two for places . saint augustine in his two and twentieth booke de civitate dei , chapter the eighth , reporteth of a certaine gentleman that lived not far from him in affrica , who had his house so infested with evill spirits , that both his servants and his cattell died frequently . this man getting unto him the company of the priests , & offering up the sacrifice of the body and bloud of christ in his house , with servent prayers unto god against these evill spirits , was thereby freed from any further molestation by them , as this holy father writeth . saint gregorie telleth us of the spirit of one paschasius , that haunted the bathes , and was seene by sermanus the bishop of capua , by whose meanes and prayers the place was freed from that ghost , or rather the ghost was freed from that place . greg. lib. . dialog . cap , . gregorie nissen writes also of a certaine bath which was grievously infested by evill spirits , wherein they tooke away the lives of many men . the like whereof is reported by georgius presbyter , of another house thus molested , where the evill spirits would throw stones upon the table while they were at dinner , and filled the house with myce and serpents , so that no man durst dwell therein . the like storie reporteth mataphrastes in the life of saint pautheneus ; and lycas , in the life of the emperor anastasius . pliny in his seventh booke , the twentie seventh epistle , telleth us , that in an house in athens there appeared continually a tall and leane shape of a man drawing chaines after him ; which when it was seene to sinke downe and vanish into a certaine place of the ground , they digged and found the dead body of a man : which being removed , the house was freed from the molestation . what should i speake of the house of eubatis in corinth , written by lucian ? or of pausanias the king of the spartans , whose house was haunted by an evil spirit presently after he had slain his wife cleonice , as plutarch writeth ? or of the evil spirits that haunted the grave of that cruel tyrant caesar caligula ? suet. or of nero that slew his mother agrippina , who was continually after pursued with a spirit in his mothers shape ? or of otto that slew his predecessor galba ; after which he never ceased to be molestred with fearful and terrible visions ? or a number more which i might insert ; but these shal suffice as a taste of a number more that tyraeus the iesuite hath set down in his book de infestis locis . i adde onely two or three , and so an end . alexander of alexandro dwelling in rome , in an house so infamous for strange sights , that no man durst dwell therein , reporteth , that beside the night tumults and horrible and fearefull noyses , there appeared unto him the shape of a map , of a filthie looke , threatening countenance , and blacke and fearfull in bodie , from which the house could by no meanes be set free . cardanus , lib. . c. . de rerum varietate , reporteth the like to haye happened to an house of a certaine nobleman in parma . in which house alwaies before the death of some of the family , an old woman of an hundred yeares old appeared sitting in the chimney corner ▪ in an island neere unto the articke pole , there is an hill out of the which , like mount aetna , there bursteth out continually fire and smoake . there everie night appeareth a companie of evill spirits , representing perfectly the shape of some friends which they know : whom when they go to speake unto , they presently vanish out of their sight . olaus magnus . but enough , enough , of this unsaverie subject : onely let us learne hereby to beware of this ambitious enemie of mankinde , who as saint peter sayeth , goeth about somtime like a lion to devour us : other times like a subtill serpent to molest us , but all with a desire of our destruction . i may be thought too prolix in this argument of gods iudgements ; but considering the fiercenesse of gods wrath against notorious sinners , and the hardnesse of mens hearts to be drawne to repentance , nothing i thinke can be judged too much . but yet to sweeten these soure pills , let me cover them a little with the sugar of gods mercifull protection of his children by his holy angels . chap. xv. the conclusion , concerning the protection of holy angels , over such as feare god. notwithstanding all these judgements upon the wicked , yet god is good unto israel , even to those that are of an upright heart . psalme seventie three , verse the first : for as he executeth his judgements upon the one , so hee defendeth the other , by his mightie providence ; especially by the protection of angels . of which i purpose to give you many examples in this place : and first out of the holy scriptures . two angels came to l●t in sodome , strooke the inhabitants with blindnesse and led lot by the hand out of sodom , readie to be destroyed by fire and brimstone , genesis the nineteenth . when abraham was about to sacrifice his son isaac , an angell held his hand , and forbad him to kill his sonne , promising him from god a blessing for his obedience , genesis . iacob in his returne homeward , was comforted and strengthened against his brother esau by the blessed angels , genesis the two and thirtieth . an angell of the lord when the children of israel came out of aegypt , stood betwixt the campe of the aegyptians and the israelites in a pillar of clouds by day , to protect the israelites against the aegyptians , exodus . balaam when being sent for by balaac king of moab to curse the israelites , an angell with a sword drawne in his hand withstood him in the way , and commanded him to speake nothing but what the lord should put into his mouth . numbers . an angel of the lord apeared unto gedeon , comforted him , and appointed him captain over the people , to deliver israel out of the hand of the madianites , iudges , chapter . an angel of the lord appeared unto manoa and his wife who was barren , promising them a sonne , to be called sampson , that should deliver the israelites out of the hands of the philistims , iudg. . it was an angell in davids time which strooke the israelites with the pestilence , whereof died threescore and ten thousand ; and when david prayed , put his sword up into his sheath , and saved the rest : the second booke of samuel , and twentie fourth chapter . elias the prophet was refreshed with meat and drink , and in the strength thereof hee travelled fourtie dayes and fourtie nights ; even to mount horeb , by the ministerie of an angell , . kings , . many legions of angels environed the prophet elisha , which his servant , at his prayer , ( his eyes being opened ) saw and beheld , and all to defend him from the assyrians that besieged samaria ; . kings , . an angell of the lord slew in the campe of the assyrians in one night an hundred fourscoure and five thousand men ; . kings , . shadrach , meshach , and abednego , being cast into the fierie furnace by nabuchadnezzar , for not worshipping his golden image , were preserved alive and kept from hurt by an angell of the lord , daniel . it was an angell that stopt the mouthes of the lyons , that they could not hurt daniel that was cast into their denne , daniel , . the angel gabriel declared unto zacharias , that his wife should conceive with child , and bring forth iohn the baptist in her old age , luk● . it was the same angell that announced to the virgine mary , that she should bring forth iesus christ our saviour , luke . the same told the shepheards in the field , of christ his nativitie and witnessed his resurrection and ascention into the heavens , mathew marke . acts the first . an angell delivered the apostles out of prison , acts . an angell freed peter from his chaines , acts . and paul and silas , acts . an angell comforted paul upon the sea , and all those that were with him , and delivered them from the tempest , acts twentie seven . all these examples are out of the holy scriptures , which is of infallible truth , and sheweth that to be which is spoken by the prophet david in the foure and thirtieth psalme , that the angell of the lord pitcheth his tents round about them that feare him . now follow examples out of humane writes ; and first to begin with a storie in socrates , lib. . cap. . and sozomen . lib. . cap. . when arcadius was emperour of rome , and saint chrysostome bishop of constantinople , there was gainas , an arrian , and a barbarian by profession , who being powerfull and great , went about to thrust arcadius out of his seat ; but the emperour compounding with him , sent him unto constantinople with a troupe of horse and foot , under the pay of the emperour . this man desired to have a peculiar church for them of his owne sect , for the free exercising of their religion : which being denyed by the emperour , at the perswasion of saint chrysostome , the tyrant raised his forces in the night to spoyle and havocke the citie . but they were resisted the first and second night , by the shew of a great armie of tall and lustie men , and so terrified , that they durst doe nothing . the third night the tyrant himselfe , thinking this to be but a fable , came in his owne person with his whole armie , and found the same resistance : wherewith being terrified , hee fled into tracia ; where hee was slaine most miserably . thus this great citie was protected by the ministery of angels , as hierusalem once was from the tyran zenacherib . in the reigne of pompilius king of poland , as the polonian chronicles doe report , in the first booke , and twelfth chapter , there came two men o● a venerable countenance and habit to the court gate , desiring entrance and entertainment ; but they were repulsed by the porter . then they went to one pyastus , a man of excellent holinesse and charity , who entertained them into his house very lovingly , broached a vessell of sweet wine for their drinke , and killed a fat hogge for their meate , which hee had prepared against the first tonsure of his sonne , according to the custome of that countrey . these men , or rather angels , finding this kinde entertainment , caused the vessell of sweet wine to multiply , so that the more they dranke , the more still remained behinde ; and the hogge also in like manner . at last they wrought means , that pompilius the king being dead , this good man was chosen king in his stead ; and then disparished and were never more seen . nicephorus in his seventeenth booke , chapter thirty five , reporteth a strange storie of a jewish childe . this boy playing among other christian children , was brought into the temple by the priest to care the reliques of the sacrament , as the custome was : who tooke it amongst his followes . which as soone as the jew his father understood , he put him into a fierie oven to be tormented to death : his mother sought him up and downe the citie , not knowing what was done ; and at last , after three dayes , found him alive in the oven : from whence being taken , there was no smell of fire about him . thus god protected by his angell this poore childe . instinian the emperour , after hee knew thereof , caused the boy and his mother to be baptized ; and the father , who refused , he caused to be crucified to death . under the emperour mauritius the citie of antioch was shaken with a terrible earthquake , after this manner : there was a certaine citizen so given to bountifulnesse to the poore , that hee would never suppe nor dine , unlesse hee had one poore man to be with him at his table . upon a certaine evening seeking for such a guest , and finding none , a grave old man met him in the market-place , cloathed in white , with two companions with him , whom hee entreated to suppe with him : but the old man answered him , that he had more need to pray against the destruction of the citie ; and presently shooke his handkerchiefe against one part of the citie , and then against another ; and being hardly entreated , forbore the rest . which hee had no sooner done , but those two parts of the citie , terribly shaken with an earthquake , were throwne to the ground , and thousands of men slain . which this good citizen seeing , trembled exceedingly . to whom the old man in white answered and sayed , by reason of charity to the poore his house and familie were preserved . and presently these three men ( which no question were angels ) vanished out of sight . this storie sigubert in his chron. reporteth , anne . philip melancthon reporteth , that in a certaine village neare unto the citie sygnea , a woman sent her sonne into the wood to fetch home her kine : in the meane while , such a snow fell , that the boy could not returne home againe : his parents the next day ( taking more care for the boy then for the kine ) went out to seeke him ; and within three dayes , found him in the middest of the wood , sitting in a faire place where no snow had fallen : they demanded of him , why he made not haste home : he answered , that he tarryed till it was evening ; being insensible both of the time and of the cold : they asked him againe , whether he had received any food or no ? the boy answered , that a certaine man brought unto him bread and cheese , which hee did eate . thus without doubt the childe was preserved by an angell , and the man that brought him the bread and cheese was an angel of god. tiburtius the governour of areciam , a heathen man , forbad two christian brothers , pergentinus and laurentinus , to preach christ : first , he allured them by flattering speeches ; which when it succeeded not , he caused them to be beaten with clubbes . but the armes of them that beat them were so withered , that they could not strike a stroke : then he went about to starve them in prison , but they were nourished by an angell of god : after , hee commanded them to walke bare-footed upon burning coales , which they did without any sense of hurt : lastly , the image of iupiter being brought unto them to worship , they calling upon the name of jesus , the brazen image resolved into dust : whereupon many of the heathen people forsooke their idols , and turned unto the faith of christ. this story is written by marullus spalatensis , lib. . cap. . in that battell wherein iudas machabeus overcame timotheus , five men appeared in golden armour ; whereof two defended machabeus , and the other three assaulted the enemies ; the second of machabees , chapter the tenth . likewise in the eleventh chapter of the same book , it is declared how two men in goodly armour , and upon white horses , fought for the jewes against their enemies ; as castor and pollux were seene to fight for the romans against the tusculans , at the lake regillum . when the locrians made warre with the crotolians , there was seen two goodly young men upon white horses , fighting for the locrians ; who as soone as the victory was gotten , were never seene more : which victory , at the same instant that it was gotten , was declared at athens . lacedemon , and corinth ; places farre distant from locris and crothon . when attila the king of the hunnes , calling himselfe the scourge of god , had with furious rage destroyed and wasted many cities in italy ; he came at last to rome , purposing also to destroy it : but pope leo the great , by the commandment of valentinian the emperour , came out unto him , and by his prayers and intreaties made him so milde , that presently without doing any hurt he returned into his owne countrey . hereupon , being demanded by his nobles , why he shewed himselfe so obedient to the romane bishop ; he answered , that it was not in honour of the pope , but that he saw another man standing by in priestly garments , threatning him with a naked sword in his hand , unlesse hee would yeeld unto pope leo. this doubtlesse was an angell protecting of the citie of rome from that cruell and mercilesse enemie . we reade in the lives of the fathers , how a certaine religious christian was cast into prison by the souldiers of iulian the apostata , whom when apolonius another godly christian came to visit , the centurion cast him also into prison , to accompany the other , and set souldiers to watch the prison lest they should escape ; but late in the night an angel of god was seene in a most cleare light , and broke open the prison dore : which being seene , the watch fell downe before those holy men , and the centurion that night having his house sore shaken with an earthquake , and some of his servants slaine ; the next morning came and delivered the two holy men out of prison with great trembling and feare . we reade in the lives of the fathers , of one copres a holy man , that disputed with manichee , and when hee could not put him downe in words , it was agreed betweene them , that the tryall of the truth of their religion should be made by fire : whereupon a fire being made in the market-place , copres went into it , and stood a time in it unhurt , being protected by the angell of god ; then the manichee refusing to doe the like , was thrust into the middest of the fire by the people , and was so scortched , that he scarce escaped with his life ; so that the people abhorring his wicked doctrine , thrust him out of the citie ; saying , this seducer burneth alive . baratanes the king of persia made warre upon the romanes ; against whom narsaeus the emperours generall prepared an armie : and when the constantinopolitanes were in great feare , two angels in bythinia charged certaine men that went to constantinople , to tell the citizens that they should give themselves to prayer and fasting , and feare nothing , for they were sent of god to defend the army of the romanes against the persians ; which they did accordingly for the persian army was defeated by narsaeus , and the saracens that came to helpe them in great multitudes , were drowned in the river euphrates . this socrates reporteth , lib. . capitul● . but to come to examples of later memory . melancthon in his explication of the tenth chapter of the prophesie of daniel , relateth a storie of gryneus a famous learned and godly man , who having offended the bishop of vienna , called faba , in a disputation about religion , returned unto his sociates assembled together , whereof melancthon was one : where discoursing of the disputation betweene him and the bishop , i ( saith melancthon ) was called out of the chamber , to speak with a certaine grave man , of a venerable countenance and habit , who told me that we should remove gryneus out of that place presently , for the sergeants were come to apprehend him , and to cast him into prison : whereupon we presently conducted him through the citie , and brought him unto the rivers side , where we had him conveyed over into another jurisdiction : and at our returne to the inne , found that the sergeants had beene there . thus , saith melancthon , we see that this grave old man was an angell of god , that came to protect the good man from his enemies . in the yeare , not farre from sitta in germany , in the time of a great dearth , and famine , a certaine godly matron having two sonnes , and destitute of all manner of sustenance , went with her children to a certaine fountaine hard by , praying unto almighty god , that he would there relieve their hunger by his infinite goodnesse : as she was going , a certaine man met her by the way , and saluteth her kindly , and asked her whither shee was going ; who confessed that she was going to that fountaine there , hoping to be relieved by god , to whom all things are possible ; for if he nourished the children of israell in the desart forty yeares , how is it hard for him to nourish me and my children with a draught of water : and when shee had spoken these words , the man , ( which was doubtlesse an angel of god ) told her , that seeing her faith was so constant , she should returne home , and there should finde six bushels of meale for her and her children . the woman returning , found that true which was promised . in the yeare , a cruell tempest raged in thuringea , beating downe houses , pulling up trees by the roots , and drowned by the violence of the water above forty persons , men and women . in this fearefull inundation of waters , a notable and miraculous example of gods protection by angels shewed it selfe : for there was a woman newly brought to bed of a childe , drowned , but the infant lying in a cradle , was carried with the violence of the water a great way off , and at last the cradle stopping at the bough of an apple-tree , was fastened till the waters decreased , and after divers dayes was found alive . the like example of a childe miraculously preserved in the waters , is described by husan●● in most elegant verses ; the copie whereof you may reade in the historicall theatre of lonicerus , pag. . another childe at friburge in misnia falling into the river , was carried violently a great space , untill it came unto a mill , where it stopped , and was miraculously taken up alive by gods protection , and his holy angels . the like we reade of concerning another childe , miraculously preserved at rotinberge , in the yeare , as lonicerus reporteth . i will adde one more of my owne knowledge , concerning an inf●●t . 〈…〉 towne in cambridge-shire , there was a cra●ie steeple ready to 〈◊〉 , under which a poore man with one childe , had built a little cottage , and lived therein : it chanced that the steeple fell upon that little cottage , the woman being in the towne , and the childe in the house : all men supposed the childe had beene crushed to pi●●es ; but it pleased god , by the protection of his holy angels , that certaine pieces of the bell-free fell crosse over the little cottage , and kept off the sto●●es from hurting of the childe ; which crying was heard , and they removing the stones and rubbidge , found the childe alive . the like happened at huntington ; where saint mar●●s church , having a decayed steeple , the parishioners for 〈◊〉 to repaire it ; who about noone comming downe to ●h●ir 〈◊〉 , left certaine children which were taught by the minister , playing in the body of the church , who had no sooner runne into the chancell to their victuals , but the steeple tumbled downe into the church , beating downe a great part of the church : withall , behold the wonderfull protection of god , if the steeple had fallen upon the lords day , many hundreds had beene slaine ; and if at any other time of the day , the masons and the children had all perished : but blessed be the name of the lord for this safe deliverance . another example was related unto me by men of good credit , upon their owne knowledge ; how a certaine man riding between two woods in a great tempest of thundering and lightening , rode under an oake to shelter himselfe ; but his horse would by no meanes stay under that oake , winching , and kicking , and running away , whether his master would or no : which his master perceiving , went unto another oake hard by , where the horse stayed very quietly : but they had not long staid there , but the first oake with a grievous clap of thunder and lightening was torne all to fitters , and the man and horse in the other place escaped safely : oh the wonderfull protection of god , and that by the ministery of his holy angels ! in the yeare , so great a tempest of raine and waters arose at islebia , that it bare downe houses before it ; it fell most violently upon the house of one barthold bogt , so that it broke downe the fore-part of his house , where lay a childe in a cradle ; which the father , with hazard of his life , brought forth and carried into his adjoyning neighbours house : two other of his children endeavouring also to save , hee tooke in his armes to carry forth of the house , but the rage of the water hindered him , so that they rested upon a beame ; from whence the one of his children was violently taken out of his armes , and he and the other being shaken from the post , were carried into the orchard ; where finding footing , stood up to the neck in water , with the childe in his armes ; and looking about for his other childe , he found it sitting upon a piece of timber , and comming towards him , which hee also tooke into his armes , and got up into a high pile of wood , where he rested all night , none being able to afford him any helpe . the next morning , when the waters were decreased , he came downe to looke for two other of his children which he had left in an upper part of the house , whom hee found fast asleepe ; now he had no sooner taken them from thence , but that part of the house fell downe also : where we may see a visible signe of gods protection by his holy angels , who not onely preserved all the family , but also kept that part of the house from falling , wherein the children lay sleeping , untill they were brought forth . many more examples of this kinde might be added , but these shall suffice to shew gods great providence towards his children ; who as he punisheth the wicked with most severe judgements , so he protecteth those that feare him with extraordinary providence by his holy angels : to shew the truth of that , which the apostle speaketh ; that they are ministring spirits , sent forth to waite upon them who shall be heires of salvation , hebrewes . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes, typically marginal, from the original text notes for div a -e psal. . isay. . rom. . . psal. . . psal. . . deut. . . dial. . de legib. . sam. . herod . li● . plutarch . dan. ● . . di●d . lib. c ▪ . th ▪ ucyd . lib. . lib. . annal. in panegyr . lib. . ti● . . lib. . cod . nicol. gil. vol. ● . chronic. franc. exod. . num . . num. . iudg. . iudg. . iudg . sam . sam. . . king. . king. . . king . . king. . . chron. . est ▪ , & . dan. . ● . macch. & . epima●es . ● . macch. . . macch. . . macch. . . macch. . mat. . this example belongeth also ( in regard of cruelty ) to the sixth commandement . lib. . cap. . . booke of the iewish antiquity , cap. . luke . . this example in regard of divorce , be longeth to the seventh commandement . lib . cap. . ioseph . of the iewish antiquity , l. . c. . euseb. euseb. euseb. eutrop. lib. . tertul , niceph. commandement . calumniation lib. . cap. . tacit. ann. l. . suet. refer this also to the ● . ch . of this booke . suet. eutrop. dion . mandat . . l. ● . c. . spart . euseb. spart . tert. ●d scap. oros. l. . c. . euseb. l. . c. . ecclesiast . hist. pomponim . euseb. l. . c. . in the sermon of the congregatiō of saints euseb. hist. eccles . l. . c . henric. de erford . euseb. l. . c. vopis . eutrop. niceph. ruffin . mandat . . lib. . cap. . euseb. hist. eccles . , & . c. niceph. l. . c. . niceph. . . against the gentiles . lanquet . chro. hieron . in ca● . theod. l. . c. . tripartit . hist. lib. . cap. . nicl . . c. . t●eod . l. . c. . euseb. l. . c. . vincentius , l. . c. . petru● de natalibus . lib. . c. . bergom . lib. ● . lib. . cap. . euseb. lib. . cap. . & ● . philip melan. chron. lib. . ●ebast . franc. chron. pelon . philip mela. chron. lib. . composulus , lib. . cap. . philip mela. chron. lib. . greg. taren . lib. . cap. . paulus diaconus , l. . c. . de gestis long●●ard . evagrius , l. . c. . mandat . . calumniation lib. . c. . paul. diacon . lib. . c. . de gostis long●● . cent . . cap. . anton. l. . c. . paul. diac. l. . helm . c. . sclavon . & cap. . bonfi●us . ioseph of the wars of the iews , l. . c. . . , lib. . cap. . lib. . c. , . lib. . cap. . this example belongs also to the contempt of the word . lib. . cap. . ioh. fincel . l. casp hedi●● , lib. . cap. . nic. trivis . cestrens . flores histor . . fineel . l. . de miracul . history of martyrs , ● . . illirle●● . history of france . ibid. history of martyrs , lib. . ibid. ibid. . booke of martyrs . referre this among apostates , l. ● . c. . s●●iden . l. . . booke of his history . . booke of martyrs . the burning chamber was a court in france , which adjudged the christians to be burned . luther . history of martyrs , part . . acts & monuments . p. . theatrum historicum . refer this also to hypocrisie , lib. . cap. . acts and monuments , pag. . pag. . . cyprian in his sermons , de lapsu multerum . cyprian . cyprian . contempt of word and sacrament . lib. . c. . cyprian . contempt of sacrament . lib. . c. . sleiden . l. . ● . cen●ur . . c. . theatrum historicum . acts and monuments , pag. . acts and monuments , pag. . acts and menuments . king. it is manifest that solomon did repent : first because it is said , that god loved him . secōdlv , because he was a pen man of some part of the scr●ptu●e and th●●dly , becaus● he was a ●ype of christ. chron. . machab. . king. . contempt of gods word , lib. . cap. . king. . chron. . chron. . . chron. . chlon . . chron. . . chron. . chron. . lib. . cap. . idolatry . king. . rom. . rom. . . rom. . . chron. . idolatry . lib. . cap. . heb. . , , , . math. acts . suid. socrat. theod. sozom. a theisme , lib. . cap. . socrat. l. . hist. eccles. c. 〈◊〉 . theod. l. ● . c. . sozom. l. . c. . contempt of the word , lib. . cap. . ●eda eccl. hist. lib. . cap. . persecution , lib. . cap. . persecution , lib. . cap. . acts . . . euseb. eccles. hist. l. . c. . ios. antiq. lib : . c. . & lib. . cap. . act. . euseb. l. . c. . phi. m. chron . euseb. euseb. socrat. nicep . l. . c. . cent. . cap. . socrat. theod. sozom. socr. l. . c. . ruff. l. . c. . iornand . niceph. l. . cap. . paul. diac. in anast. hist. sabel . l. . c. . 〈…〉 , lib. . c. . 〈…〉 lib. . c. . gasp. ●ed . l. . cap. . & . platin● sub . siri●i● , . 〈◊〉 . ●● . 〈…〉 . ● . paul. diac. l. . contempt of the word , l. . c. . athoisme , l. . c. . stow chron. ibid. hypocrisie in regard of hacket , l. . c. . sam. : math. . numb . . ● pet. . . numb . . numb . . king. . avarice , l. . . . enguerran de monstr . & vol. . stow chron. stow chron. lev. . ● . ● . exod. . . deut. . , . sam. . isa. . , . acts . . buchan . rerum . scot. lib. . plut. rom. tacit. lib. . cap. . of the northe●ne people . refer this also l. . c. . chap. . of the foresaid book . olaus magnus . hugo de cluni . vol. . a sweet kisse doubtlesse . contempt of sacraments , lib. . cap. . wierus . naucler . vinc . &c. a not wo●th the nothing . b●nno balleus . bal. iovius in ellgiis virorumillustrium . theat , hist. fulgos. l. . c. . gen. . gen. . dan. . chap. . , , , &c. acts . iewish antiquities , l. . c. . euseb. l. . c. . phil. in chron. cen● . . l. . c. . oros. lib. . just. lib. . iust. lib. . curt. lib. . gros. l. . c. . dion . mal. l. . antiq. roman . diod. lib. . aenead . . agath . lib. . ●el . gothu . thess. . . sabel . aenead . . lib. . john le maire de besges . nich. gyles , of the chronicles of france . sabel . aenead . . lib. . tertullian apolog. acts . . cic. of the nature of the gods , lib. . diodor. . vide li. . c. . lucian , porp●yry , ●ulian , &c. bale . iohn ▪ . vide lib. . cap. . heresie . t●m . . lib. . discipulus de temp . s●rm . . aelianus de var. bist . l. . theatr. histor . theatr. histor . theatr. histor . marl●w . iohn . chap. . . exod. . numb . . chron . kings . kings . u idel . . c. kings . epiphan . john bishop of ierusalem . paul. diacon . lib. . cap. . lactant. lib. . institut . ca. . cent. . cap. . cent. . cap. . theodor. lib : . cap. . & . nicephorus lib. . c. . isay . . levit . numb . numb . . chron. . sam. : chron. . diod. l. . c. . cic. offic . lib. . psal. . iosh . platina . enguerran de monstrelet . sam. . marc. . kings . chron. . plutarch . livie . liv. decad. . lib. . iustine . bonfinus . it is so called by the french men , but more commonly , the straits of castile . in areadicis . de confessoribus . liv. lib. : melanct. chr. lib. comp●fulgos . lib. . c. . chron. carion . the rocke is christ. cor. . euseb. li. . c. . calumniation lib. . cap. . chron er●esti , brotanff . theatr. histor . joh. le gall. vol. of his table-talk . stow. chron. stow chron. levit. . cod. lib. . tit . . nich. gil. vol. of french chronicles . * lord of ienville . king. . king . mach. . iudeth . . kings . theod. lib. . cap. , & . contempt of holy things . lib. . cap. , . theatr. hist. vide l. . c. . ●ares . phil. chron. ab. vrusperg . fincelius de miraculis . li. . anthonio de torquemeda . acts and monuments of the church . paul diacon . in the history of anastatius . sabel . aenead . . lib. . anton. panor . of the acts of alphonsus . aeneas silvius of the acts of alphonsus . luther upon the' . chap. of the ep. to the corinth . wirius book chap. . of the delusion of spirits . iohn wierus . in coll. luth. homil. . in hist. passionis . discipulus de tempore sermon . . perjury . lib. . cap. . job . fincelius , lib. . de mirac . albert. kirant . chron. sax. l. . cyriac. spangenb . in ●legan●ijs veter is adami . theatr. hist. luther : iob. fincelius . theatr. histor antonio de torquemeda . theatr. hist. let not the strangenes of this example discredit the truth thereof , seeing we read how lots wife was turned into a pillar of salt , gen. . and corah with his company swallowed of the earth , numer . . which are stranger than this . acts and monuments . pag. . acts and monuments . pag. . cor. . , . psal. . , . exod. . . deut. . . & . . apoc. . . proverb . ; exod. . hosea . , . deu. . a king. . . chron , . , . heb. . . . heb. . . matth. . . tertul. apol. cap. . sueton. tacitus . revel . . . beda li. . ca. . acts and monuments , pag. . acts and monuments . pag. . nich. heming . mart. ●ydius , celebrat . deut . excels . georst . le feure , lib. . annal. misniae . acts and monuments . pag. . socrat. lib. . cap. . op●at . meltuit . lib contra paren●anum . cent. . cap. . vide lib. . cap. . jeseph . antiq : liba . cap. . luther in coloq●ijs . philip. melan. sozomen lib. . cap. ● . vide lib. . cap. . p●●lip . melanct . in collectane● manlij . acts and monuments , pag. . num. . cod li. . ●i . 〈◊〉 . . discipulus de tempore . ●er . . theatr. hist. iob fincel . l. . de mi●ac . cent. . cap. . eccles. hist. cent. . ib. concil . paris . lib. . cap. . notes for div a -e gen . num. . deut. . sam. . sam. . sam. . king. . . greg. of tours fourth booke . philip comineus in the reigne of lewis the twelfth . cap. enguerr . de monstr . vol. . alex. ab alex. general . dier . lib. . cap. . philip. melanc lib . chron. in collectan . manlius in collectan . fides sit apud authorem . thearr . hist , guiliel . lugdi . discipulus de ●emp . george lanterde disciplina liberorum . theat . hist. mandat . . cursing . li. . cap. . kin. . sam. . . contempt of holy things . lib. . cap. . a kin. . . lib. . cap. . de institut : christ. ●ami . cyriac. spang . iob. fincelius , lib. de myrac . rom. . pet. . mat. . exod. . num. . sam. . mandat . . cursers , lib. . cap. . king. . sam. . liv. lib. . liv. lib. . tit. liv. thucyd , lib. ● aelian . lib. . eras. in apoph . lib. . albert. crantz tit. livius . cic. offic . lib. . albert. crantz leunclanias annales of turky . camerarius historicall meditat . cap. . otto frisingensis de rebus freder . pri● . lib. . cap. . bonfinus , lib. . decad. . lanquet . chro. lanquet . lanquet . stow. lanquet . valerius maximus . alex. ab alex. valerius max. lib. . cap. . lib. . cap. . phi. agesilaus . all this whole chapter , in regard of murther , belongeth to the commandement . . king. . king. . . king. . . king. . aelian . lib. . philip melanst cbro . lib. . chro. sigebert . philip melanct chron. aventin . lib. . ingratitude punished . aventin . lib. . notable ingratitude punished . ritius lib. . de regib . hispan . lanquet . stow. nich. gil. vol. the same author . vol . cap. . cap. . cap. . nic. gil. vol. . froiss . v. . c. . cap. . cap. . nic. gil. vol. . froiss vol. . cap. . sleid. lib. . stow chron. stow chron. exod. . gen. . exod. . deut. . num. . herod . lib. . gen. . iudg. . sam. . treason , lib. . cap. . & . treason ; lib. . cap. . . sam. . . king. . herod . lib. . oros. lib. . herod . lib. . diodor. lib. . iustine . plutarch . salusti oras . sabel . treason , lib. . cap. . plutarch . ●lor . lib. . plutarch . treason , lib. . cap. . & . plutarch . eutrop. procopius . iornand . greg. de tours . greg. of tours , lib. . hist. referre this properly to lib. . cap. . niceph. l. . . munst. cosmog . mandat . . cursing . l. . cyp . . munster cosmographle . mandat . . avarice and unmercifulnes hieron . marius . baleus . murdering popes . euguerran de monstr . vol. . enguerran de monstr . vol. . treason , lib. . cap. . f●ois . lib. . hist. munst. cosm. phi. melan. lib. treason , lib. . cap. . chron. pol. lib. . cap. . treason , lib. . cap. . ioseph . antiq . iudaic. li. . c. prophanation of holy things , lib. . cap. . treason , lib. . cap. . greg. of tours , lib. . cap. . this example belongeth also to the . chap casp. hed. li. . cap. . martian . s●o●u● . hermanus contract us . casp. hed. li. ● . cap. . historie of france , charles the ninth . the same historie . the same historie . sleid. lib. . lanquet . chro. acts and monuments . ranulphus . gen. . gen. ex historia iornlens . plutarch . sole●ria anim● . the same . blondus . blondus . luther . plutarch . pasquier , recerche● ▪ lib. . c. . pasquier , recerches , lib. . c. . acts . . ranzovius . phi. lonicer . theat . hist. fides sit apud authorem . though strange , yet not incredible , since god can as well turne calves heads into mens , as a rod into a serpent , or water into blood . lonicer . aug. de civit . lib. . cap. . sam. . . sam. . , . sam. . . king. . , , . sam. , . sam. . , . mac. . , . acts . euseb. iosephus de bell . iud. lib. . c. . . iosephus fulgol . lib. . c. . fulgos. lib. . cap. . liv. lib. . fulgos. l. . c. . fulgos. fulgos. philip. melan. chron. . livit. euseb. ammianus marcellinus . suet. exod. . diodor. sic. greg. of tours , lib . ioseph . antiq . corn. tacit lib. . sueton. cap . munst. cosmog . lib. . philip. melan. chron. lib. . ● munst. cosmog . lib. . casp. hedian . lib. ● . cap. . theat . hist. mandat . . calumniation lib. . cap. philip. melan. chron. lib. . no better fruit to be expected of any bastard imp . luther . casp. hed. . part . chron. psal. . , . verse . iob fincelius , lib. . de mirac . theat . hist. zonor as com . . zonor as . annl. sex. aur. sam. . sam. . kings . kings . chron. . iustin● . orose . cic , off. . enguerran de monstr . vol. . paul. iovius . sabell . guicciar . li. . philip. de com. bemb . histor. vent . lib. . herodot . exod. . . stow. aelianus . michael . ric. lib. . de regibus franc. l. . c. . plut. in dion . phil. melanct. lib. . valemar . sabel . l. . c. . sam. . herodian . treason , lib . cap iornand . paul. demil . treason , lib. cap. . kings . sabellic . aimon . nic. gil. vol. . malmesbur . acts and monuments . sabel . lib. . decad. . herbutus . hist. polon . lib. . cap. . cic. off. lib. . chron. . froiss . vol. . nic. g●l . . froiss . vol. . cap ▪ . theatr. histor. lanq. chron. seneca . flor. oros. l. . c. . corn. tacit. annal. l. . senec. l. . de benefic . aul. gel. n●ct . a. tic . l. . c. . benzon . milan . of the new world . the same authour . ioach. curcu● in his annales of silesia . lud , vives . petr. pramonst . bal. go● . titus . vius . nic. gil. vol. . ●emb . lib. . bist . venet. benzon . milan . of the new-found land. the same authour . phil. melanct. lib. . pausan. lib. . iohan. magnus . plut. in vita alexand. sabel . lib. c. . liv. l. b. chronica hun●ariae . albert , crantz . lib. . theat . hist. theat . hist. lanquet . lanq. ●●ron . 〈◊〉 historia iornalo●●i . lanquet . paul. iovius . bembus . guicciardine . cor. . . sabell . plin. lib. . holinshed . mich. rit . neap. lib. de obedi . fulgos. lib. . cap. . benzo . gomar● . hist. iud. lib. . cap. . stumpsius . lib. . bist . of swisse . ephes. . dial. . lib. . cap. . deut. . s●cr . l . c. . ecclesiast . hist. lib. de pud . corn. tacit. lib. . lib. . judg. . exod. . . deut. . . judges . kings . joseph . antiq . lib. . cap. . the same , l●b . . cap. . sleid. lib. . gen. . diedor . lib. . annal. levit. . . deut. . . gen. . num. . rape , l. . c. . one sin punished with another . sam. . sam. . sam. . sam. . herod . l● . . thucyd. ant. vols . upon ovidi epist. of hermione to orestes . tit. livius . rape , l. . c. . plutarch . li. . procop. rape , li. . cap. . mandat . . lib. . cap. . treason , lib. . cap. . paulus aemil. nic. gil. paulus aemil. fulgos. li. . c. . froiss . vol. . cap. . frois . vol. . cap. . rape , lib. . cap. . fulgos li. . c. . lanq. chron. paul. iovius , tom. . lib. . sleid. lib. . munst. cosmog lib. . casp. hed. mist. ecclesiast . chron. philip. melanct lib. . casp. hed. part . . theatr. histor . luther in epist . consolat ad lucum cranach . luther . luther . mandat . . atheisme , lib. . cap. . lanquet . chr. the same . petrarch . iob fincel . lib. . holinshed . luth. prand . lib. . cap. . luth. prand . lib. . cap. . matt. . joseph . of the jewish antiquity , lib. . cap. . . plutarch . philip. de com . bembus . phil. de com. surs●vil . matth. . judges . sam. . frois . vol. . guicciar . l. . gen. . gen. . sam. . rape . lib. . cap. . sam. . suct . lamprid. oros. l. . c. . plutarch . valerius . zodar . lib. . paul. diac. l. agathias . herodot . lib. . varro . lib. . de rerustica , cop . . frog . lib. . cic. lib. . tusc. quest . lamprid. gen. . psal. . . levit. . nic. gil. vol. . levit. . exod. . levit. . deut. . john . iames . gen. . sabel . sabel . suet. valer. li. . c. . de civitat . dei lib. . cap. . gen. . . sam. . . sam. . iust. apolog. . tertull. prov. . . ey●ch . . ●● . luke . . rom. . . ephes. . gen. . gen. . dan. . judith . . euseb. plutarch . incest , lib. . cap. . aug. tom . . ver. . parricid . li. . cap. . flavius vopis . martid . li. . platina . philip. melanct . lib. . aug. de vitand . ebriet . ser. . muraena . orig. lib. i. contr . ce●s . can. . & . ephes. . . judg. ● . mark. . chron. magdeburg . lodovicus vives . vol. cap. ● . tertul. oros. tacit. lib. . fulgos. d●●●riositate . homil. . homil. . in . cap. gen. can. . apolog. tertull. de spect . lib. of instruction of a christian woman . joshua . iosephus . iosephus . zonar . camposul . lib. . iosephus l. . zonar . annal. lib. a. cap. . zonar as . fulgos. l. . c. a. sabel . l. . c. . herod . lib. . fulg. lib. . c. . stow. chron. tbeatr . histor . zonar . annal. luther . albert. crantz . lib. . cap. . crantz . lib. . cap. . dat veniam cervis , vexat censura columbas . mat. . . rom. ● . . kings . numb . . . chap. . . cic. lib. . de legibus . aug. de civit. dei , lib. . ca. . lib. . c. . & . de beneficiis . nic. gil. kings . plutarch . de reg. frog . lib. . dion . & xiph. ●ulg . lib. . c. . nic. gil. vol. platina invita zacharia . phil. melanct. lib. . zonar . lib. . eras. in lingua tom. . virerum illustrium . lanquet . the same . the same . annales of france , henry . lanquet . in this whole chapter note the nature of ambition , and the frui●● thereof . kings . treason , lib. . cap. . herod . herod . dlonis . halic . lib. . plutarch . lib. . cap. . oros. l. . c. . titus livius . parricide , lib. . cap. . oros. lib. . cap. . plutarch . suet. eutrop. sabell . bembus , lib. . of the venetian historie . guicciard . li. guicciard . lib. . marke . luke . bal. sabel . bal. discipul . de tempore . iohanaes anglut . luther . d. pomeranus . ioh. fincel li. . the same author . fides fit apud authorem . the same . nic. gil. vol. . ex bibliotbeca cariensi , &c. levit. . deut. . . psal. . . eze. . . de officio princip . lib. . ca. alex. ab alex. lib. cap. . chrysost. in mat. cap. . fulgos. lib. . cap. . epist. . ad maced . can. . can. . cod. li. . tit . a od. . l. . ludere doctior seu graeco jubeas trocho , seu malis vetital●gibus alea. discip● . de tempor . ser. . blasphemie , lib. . cap. . iob. fincell . andreas muscabus in diabol . blasphemiae . mandat . . breach of saboth , li. . . . mandat . . blasphemie , lib. . cap. . iob fincel . l. ephes. . . these examples of this chapter may be referred to all the commandements for the most part . sabell . sabell . sabell . sabell . florus . plutarch . plutarch . dion . sueton. sueton. sueton. sueton. tit. liv. frois . vol. . cap. . nich. gilles . lanquet . the fame . benzon . mil. benzon . sleid. lib. . ball. benno . ball. benno . ball. guicciard . l. . bembus . guicciard . lib. . venetian . hist. lib. . in his book of the clemencie of a prince . ad generum cereris sine caede & sanguine pauc● , descendunt reges & s●cca morte tyranni . sam. . . psal. ●● . . . ● . king. . amo● . . ester . . dan. . theat . hist. vide l. . c. . example of nero. euseb. l. . c. . nicep . l. . c. . eus. l. . cap. . nicep . l. . c. . nicep . l. . c. . philip melanct. chron. lib. . nicep . l. . c. . acts and monuments . acts and monuments , pag. . acts and monuments . acts and monuments , pag. . deut. . . . judg. . sam. . . chron. . sam. . sam. . king . king. . king. . prov. . . proc. . . plutarch . sueton. fulgos. lib . cap. . alm● . plutarch . titus livius . plutarch . paulus aemil. paulus aemil. exod. . deut. . king. . prov. . nich. gilles . stow chron. phil. com. esay . lib. . of the acts of alexander . oros. lib. . paul. jovius , com. . lib. . sabell . thucyd. contempt of the word . lib. . cap. . eutrop. oros. lib. . oros. eutrop. eutrop. nunc seges est ubi tr●ia fuit . titue livius . rome hee meaneth . prov. . jerem. . psal. . rom. . . luke . job . . & psal. . epist. . rom. . . esay . heb. . . notes for div a -e phil. lonicer . zozom . lib. . cap. . cent. . cap. . phil. lonicer . fascic . temp. phil. lonicer . cent. . cap. . chr. phil. lib. . sigeb . in chro. chro. phil. l. . zonar . lib. . paul ▪ diaconus lib. . de reb . romanis . crantz . lib. . cap. . offic. ravisi . pausan. in arc. greg. turon . chron. philip. euseb. l. . c. . sueton. euseb. l. . c. . 〈◊〉 〈◊〉 lib. . cap. . discip. de tem. iob. fincel . iob. fincel . lib. lonicer . lonicer . lonicer . theat . hist. author phil. lonicer . the parable of the sovver and of the seed declaring in foure seuerall grounds, among other things: . how farre an hypocrite may goe in the way towards heauen, and wherein the sound christian goeth beyond him. and . in the last and best ground, largely discourseth of a good heart, describing it by very many signes of it, digested into a familiar method: which of it selfe is an entire treatise. and also, . from the constant fruit of the good ground, iustifieth the doctrine of the perseuerance of saints: oppugneth the fifth article of the late arminians; and shortly and plainly answereth their most colourable arguments and euasions. by thomas taylor, late fellow of christs colledge in cambridge, and preacher of the word of god, at reding in bark-shire. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the parable of the sovver and of the seed declaring in foure seuerall grounds, among other things: . how farre an hypocrite may goe in the way towards heauen, and wherein the sound christian goeth beyond him. and . in the last and best ground, largely discourseth of a good heart, describing it by very many signes of it, digested into a familiar method: which of it selfe is an entire treatise. and also, . from the constant fruit of the good ground, iustifieth the doctrine of the perseuerance of saints: oppugneth the fifth article of the late arminians; and shortly and plainly answereth their most colourable arguments and euasions. by thomas taylor, late fellow of christs colledge in cambridge, and preacher of the word of god, at reding in bark-shire. taylor, thomas, - . [ ], , - , [ ] p., [ ] folded leaves by felix kyngston, for iohn bartlet, and are to be sold at the signe of the gilded cup, in the goldsmiths rowe in cheapside, imprinted at london : . includes index. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic 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- pfs batch review (qc) and xml conversion the parable of the sower and of the seed . declaring in fovre severall grounds , among other things : . how farre an hypocrite may goe in the way towards heauen , and wherein the sound christian goeth beyond him . and . in the last and best ground , largely discourseth of a good heart , describing it by very many signes of it , digested into a familiar method : which of it selfe is an entire treatise . and also , . from the constant fruit of the good ground , iustifieth the doctrine of the perseuerance of saints : oppugneth the fifth article of the late arminians ; and shortly and plainly answereth their most colourable arguments and euasions . by thomas taylor , late fellow of christs colledge in cambridge , and preacher of the word of god , at reding in bark-shire . imprinted at london by felix kyngston , for iohn bartlet , and are to be sold at the signe of the gilded cup , in the goldsmiths rowe in cheapside . . to the right worshipfvl , master walter bateman , mayor of the towne of reding , master edvvard clarke , one of the masters of the chancery , and steward of the same towne , master iohn savnders , iustice of peace , master nicolas gvnter , late mayor , master christopher tvrner , my especiall friend ; with all the rest of the magistrates , and burgesses of the same corporation : grace and plenty of peace from god , &c. right worshipfvll : we reade , that when obed-edom entertained the arke of the lord , the lord blessed obed-edom , and all that hee had , because of the arke of god. that arke was a signe of gods presence , and a type of our ministery , to which iesus christ hath tyed his speciall presence . that arke was graced with many miracles : by it , the waters of iordan diuided themselues , and gaue way to israel to passe , as on dry land . by it , the huge walls of ierico fell downe to the ground . by it , dagon , the idoll of the philistims , was throwne to the earth and dis-membred . this our euangelicall arke is countenanced with as many , and mighty miracles as euer that was : it passeth all the israel of god thorow the mighty flouds , and impassable streames of afflictions and impediments , that otherwise would stop them in their way to canaan . by it , the huge walls of wickednesse , and lusts , euen all high thoughts , lift vp against god , and reared vp against heauen , are throwne downe , and cast to ground . by it , the adored dagon of popish idolatry , and superstition ; of errours , heresies , false-worship , and ignorant conceits , is cast vpon his face , not able to abide the presence of the arke , and truth of god : and a thousand such miracles are daily wrought by it in the conuersion of men . from that arke , the lord gaue immediate answeres , and diuine oracles . from ours , we haue as sure directions , in all cases of faith , and sound doctrine , and also of christian manners . in that , were the tables of stone written with gods finger : in this , are those tables , not laid vp , but vnfolded , and christ , the end of the law , included . before that , was the pot of manna , and the flourishing rod of aaron . this exhibiteth christ the bread of life , and the manna that came downe from heauen ; together with his rod and gouernment , which seemed quite cut off , and withered , in his death ; bur gloriously budding , and flourishing againe in his powerfull resurrection . now the way to meete wi●h blessing , is , to entertaine our arke , as obed-edom did that . for it was not the presence of the arke , but obed-edoms reuerent entertainment of it , that procured his prosperity . no more is it the presence of a powerfull ministery ( suppose by christs owne person and presence ) but the kind and louing respect of it , that may expect blessing from it . this kind entertainment obed-edom expressed in these particulars . . he loued god himselfe first , and for his sake , the arke of his presence . hee that loues not god , can neuer entertaine the arke : and a sure signe of a man hating god himselfe , is the hatred of a faithfull ministery . . obed-edom embraced the law of god with a reuerend affection ; and for the loue of that , entertained the arke , in which the law was preserued . for if obed-edom had violated the tables of stone , or broken the rod of aaron , or mis-vsed the manna ; he had been so frrre from being bettered by the presence of the arke , that it would haue proued his destruction . no man can friendly embrace the ministery , that liueth in the ordinary violation of any of the lawes of god ; or despiseth any of the rules by which iesus christ gouerneth his church . yea , for such a man to liue vnder a godly ministery , it rather furthers his iudgement , than any way procures his prosperity . . obed-edom entertaining the arke , entertained also the officers of it ; hee brake not off the rings , nor the barres in the rings , by which it was carried to and fro . no man can benefit himselfe by the ministery , that despiseth such godly ministers , who as the barres in the rings of the arke , propagate the truth , and carry the word of saluation among the nations . this entertainment of the arke of god , hath promise of blessing to our selues , and all that we haue . it is true , that gods presence is not to bee desired for outward blessings : but yet euen these are annexed often vnto it . for godlinesse is neuer without some great gaine ; nor the doctrine of godlinesse so sory a ghest , but it leaues some bountifull gratuity for kind and louing entertainment . the arke was neuer separated from the mercy-seate ; to shew , that gods mercy is neere vnto him that affecteth gods presence . to you ( right worshipfull ) i commend this care of prizing gods arke , set vp amongst you , because i thirst after your prosperity . faile in this , and you haue let out the vitall spirit of your corporation , which shall runne vpon rocks and ruine , as the ships on a stormie sea , whose mariners haue cast away their card. your wisdomes know what gods wisedome is plentifull in teaching , that declining in goodnesse , for most part bringeth a declination in the outward estate : whereof salomon had wofull experience ; whose departing from gods wayes , lost him ten parts of his kingdome at one clap . the dying speech of phineas his wife is memorable ; that when the arke was taken from israel , the glory is departed from israel . many things i might heere moue in , but i spare both you , and my selfe , seeing i can weakly speake vnto you . onely now i will turne precepts into praiers , that as the dew from hermon , and mount sion , did distill on the valleyes round about them ; so may this towne , by your prudent gouernment , bee a patterne of piety , charity , and sobriety , to the whole countrey about you . and as this famous towne for pleasant situation , and rich commodities , for prudent gouernment and ciuill state , but especially for the plentifull meanes of knowledge and grace , is as a light set vp in a candlestick , as a tower on the top of an hill , and as a beacon to the whole countrey : so your godly care may be so much the more to walk worthy your great priuiledges . for if darknesse should be on this hill , what can be expected in the valleyes ? and if your faith should not bee published , and your obedience should not come abroad , among whom gods arke hath been seated so long , who can expect the continuance of your prosperity ? i speak not , to blot you with dis-respect of your ministers , or the meanes of gods presence which you enioy ; for i praise god , to see the house of god so frequented , and your selues can confesse , how god hath been a good pay-master already for some good affections this way , in much increase added of late yeeres to the outward estate both of your publike corporation , and many priuate persons : but to incourage you , both to the continuing , and adding to that you haue begun ; as knowing , it is no lesse vertue to keepe , than to get ; and that the more respect you giue to the arke of god , the more will the lord respect you in goodnesse . your example that are in eminent place , shall greatly further in others with gods glory your own reckoning . of vespasian we reade , bonis legibus à se latis multa correxit , sed exemplo probae vitae plus effecit apud populum : good magistrates doe more good by good examples , than by good lawes : and on the contrary , plus exemplo nocent quam peccato : their sinne is not so hurtfull as their example . but i haue inioyned my selfe silence ; and onely for your furtherance to the duty perswaded , make offer to your worships this little helpe and direction . a signification of my loue , a testification of my duty , and a piece of my thankfulnesse for sundry fruits of your louing respect of me both publike and personall . and to whom should i rather dedicate this labour , than to you , who heard it preached with much gladnesse ? some of whom haue often professed the much comfort and content which you receiued in the hearing , and since haue been instant spurres and perswaders for the publishing , that you might haue it by you for a more continuall and constant direction . as i haue giuen way to your desires : so god giue a plentifull blessing vnto it , as also to your whole gouernment and corporation , that it may still bee happy in the arke , and for the arke . amen . your worships in the lord , thomas taylor . reverendis fratribvs ervditione ac virtute praestantibus , ecclesiarum redingensium pastoribus , iohanni denison , in s. theologia doctori , hugoni dicus ; & theophilo taylor , fratri suo tam christi , quàm carnis sanguine coniunctissimo : gratiam christi precatur & salutem à fonte . miremini forsan ( viri spectatissimi ) quid in causa sit , quòd ab assiduis meis laboribus , à quibus vix aliquid spacij ad requiescendum , & liberiùs cogitandum conceditur ; in hanc scriptionem quasi furtim relabor . instituti mei rationem paucis habete . quae deus sacro vinculo simul deuinxit munera , ea diuellere & seperare nefas censeo . publica praecipuè illa , simúlque augustissma ( magistratus intelligo & ministerij ) quorum vnum altero tam carere nequeat , quàm manus dextra sinistra sua . cùm ad praelumigitur ( importuna quorundam amicorum prece ) libellus iste quasi è manibus meis ereptus esset , & sese burgi nostri praefectis obtulisset , non incommodum putaui ; si & vos dignos ecclesiarum nostrarum praepositos ; quos vna sedes , fides , mens coniunxerant , vna dedicatiuncula ijs adiungerem . neque dubito , quin pro candore vestro , benignam aliquam interpretationem adhibere velitis ; dum christanum meum officium , & studium vobis probare cupiam , & tam animi mei beneuoli indicium ; quàm affectus mei in vos synceri extare velim publicum aliquod argumentum . nihil equidem magis cupio , quàm saluam inter nos beneuolentiam manere ; qui pacis praecones , principi pacis , in euangelio pacis , ad pacem inter deum & homines stabiliendā iugiter inseruimus . et testis est mihi ( praeter & supra conscientiam ) deus , me quamdiu versatus fui inter vos , vnicè studuisse , vt pacem fouerem , & concordiam . aliquando tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nec mirum : nouit enim quàm multum ecclesiis obsint paruae ministrorum dissentiunculae ; nouit quàm paruae res concordia crescant ; cui summè inuidens , eam obliquis cuniculis multifariam labefactare conatur , variísque modis conuellere . nouit iste inimicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , zizania sua seminare . nouit incautos abripere nos , & opprimere inopinantes . nos itaque ( vt cordatos & ingenuos christi seruos decet ) nobis vndique deinceps prospiciamus ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . memores domini nostri , discipulos suos relinquentis sic alloquentis : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vos fratres pro animi vestri synceritate in hanc partem haeriditariam nostram mecum totos impendite . sed pro pace multùm laborare apud pacis amatores superfluum est : quod bernardus de iustitia . quid restat , nisi vt ( pace vestra ) calcar addam vobis , & mihi in stadio hoc muneris nostri sanctissimo decurrentibus ? onus grauissimum & ipsis angelis formidandū nobis incumbere nos non latet : sacra illa & honorifica functio , cui nos deus addixit , viros cordatos requirit , & quadratos : viros inquam strenuos , nec taedijs fractos , nec laboribus fatigatos , nec discrimina reformidantes , nec resilientes ad obstacula . deuoranda sunt digno ministro multa indigna ; dura patientia hîc opus est & inuicta animi fortitudine : canes vndíque allatrant : quicquid calumniarum fingi potest ( quibus ex consuetudine ego obdurui ) in nos congeritur . sed agite fratres . patiamur , vt potiamur : animosè nos geramus & fortiter in hoc praelio : vna manu ( cùm israelitae dei sumus ) strenuè agamus in opere ; altera gladium teneamus ad hostes repellendos . oues christi famelicas ( pias intelgo animas quae esuriunt iustitiam ) pascamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nec ulla lucri spe , vel ambitione , abripi nos sinamus , quin gregi dominico quasi affixi stemus , cui diuina bonitas nos praeposuit . precibus porr● nos , sermonibus , scriptis , lachrymis pugnare prima nostra laus erit . certamē illud ; haec arma . mundi illecebris ne implicemur , quae stellas in orbe ecclesiae splendentes , sicut è coelo solent deijcere in terram . canum latrantium , forsan & mordentium molestias , & ferociam eò minùs faciamus , cùm & dux viae iesus noster hominum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putidas calumnias effugere non potuit : & abibunt breui in fumos omnes illae calumniae vetustae , & rancidae in sanctissimos quosque olim , & nunc dierum excogitatae . stemus ( fratres ) in acie iunctis animis , viribùsque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . viam quam ingressi sumus asperam licet arduam , & carni molestam teneamus , & in illa constanter incedamus , vt ad palmam supernae nostrae vocationis tandem aspiremus . non excedam epistolae modum , nec indiget prudentia vestra monitione nostra . accipite quaeso libellum hunc , eo quo venit in manus vestras animo , amico scilicet , & candido . vtinam in eo omnia essent adeò ex voto composita , vt nulla ex parte doctorum iudicia reformidem . praeiudicia non moror , omnes indignitates tacito moerore paratior deuorare , quàm vt ecclesiae pro mensu , & modulo meo non prosim . non vno gradu incedunt omnes boni , sed vna via : si non cursum eundem , eundem tamen cum optimis portum tenere me confido . dominus iesus vos nouis spiritus sui incrementis cumulet , pios vestros conatus vbertim benedicat , & vos benedictionibus augere pergat , vt in specula vestra , ad finem vsque fructuosè perstetis , donec iustitiae illa coronain coelis reposita , capitibus vestris sit imposita à iudice illo iusto , in die illo . amen . conseruus vester , tho. taylor . the parable of the sower , and of the seed . lvke . , &c. now as much people were gathered together , and were come to him out of all cities , ●e spake by a parable . a sower went out to sowe his seede , and as he sowed , some fell by the way-side , and it was troden vnder feet , and the fowles of heauen deuoured it vp . and some fell on the stones , and when it was sprung vp , it withered away , because it lacked moisture . and some fell among thornes , and the thornes sprang vp with it , and choked it . and some fell on good ground , and sprang vp , and bare fruit an hundreth fold . great is the similitude betweene the spirituall manna of gods word , and that corporall of the israelites in the wildernesse ▪ that refreshed hungry and famished bodies : this ▪ hungry soules . that was small both in substance and shew , but great in vertue and power : so this seemes weake , when it is most powerfull . that came from heauen , and fell with the dew : so this is heauenly , and with it commeth the dew of grace . that was white as snow , and sweet as honey : so this is pure , and reioyceth the heart . that fell euery day , and all , both good and bad gathered it , but not all to the same end : so all must daily gather of this manna . euery one heares the word , but not all alike : some it feeds , to some it putrifies , as manna that was kept against gods commandement . that ceased so soone as they came into canaan : so in our heauenly canaan shall be no gathering by the word and sacraments , the fruits of the good land shall feed vs. he that was the true manna , and the bread from heauen , our lord iesus , in this parable shewes the nature , quality , vse , and diuers sorts of gathering , and gatherers of this little , white , and sweet seed of gods word , affoorded to feed and strengthen vs through the barren wildernesse of this world . in the words consider , . a preface , vers . . . a parable , , , , . in the preface , . the ocasion , as much people were gathered , &c. . the kind of doctrine , he spake by a parable . the occasion was , the gathering of much people together , and comming vnto christ out of all cities . christ had powerfully taught them , and with authority , not as the scribes . he preached a strange doctrine to them , who had been set so fast in the rudiments of the law. he had wrought many great and potent miracles , mightily declaring himselfe the sonne of god. the course of his life was most innocent in himselfe , most charitable and helpfull to others . great was the fame of christ in all the countrey : so as people came flocking and thronging vpon him out of all the cities , by sea and by land . multitudes came , all in the same action , but not with like affection : some , to see his person , some , to heare his doctrine , some , to admire his miracles , some ( perhaps ) to picke or catch matter of accusation . but , what euer their intent was , our lord , who neuer slipped any opportunity of doing good , apprehendeth the occasion , and beginneth to teach them . here something is to bee learned , both from the example of this people , and of our lord himselfe . by example of the people , learne two things : i. to prease with diligence to heare the voice of christ. he is the welbeloued sonne , in whom the father is well-pleased , math. . . therefore heare him , chap. . . reasons . . he speaketh the words of life , ioh. . . and without them we abide in death . he is the truth and the life , chap. . . not the author onely , but the publisher of it . . consider the recompence : where christ seeth multitudes of men ready to heare , hee will present himselfe ready to teach : as here , he saw the willingnesse and diligence of the people out of all cities , and hee spake vnto them . . it is a sound testimony to the truth , in good and holy manner , with zeale and delight to heare the word of god. hee that is of god , heareth gods word . and not to frequent the voice of christ , is to withdraw ones selfe vnto perdition . and such , though they bee in the church , yet are not of the church . . all other seruice and deuotions are lost and vnfruitfull , if thou beest not a diligent and reuerent hearer . prou. . . he that turneth his eare from hearing the law , his prayer is abominable . . consider the future danger . if so many sorts of hearers be condemned , as three of foure , for want of a right and good manner of hearing , how great damnation abides such as will not heare ? math. . . if any will not heare your words , shake off the dust of your feet against that person . verily i say vnto you , it shall be easier for sodom and gomorra than for that city or person . act. . . euery one that will not heare that prophet , shall bee cut off . vse . see that ye despise not him who speaketh from heauen : for if they escaped not , which refused him that spake on earth ; much more shall wee not escape , if wee turne away from him that speaketh from heauen , heb. . . obiect . if christ would speake from heauen , we would come and heare , and flocke together , as these multitudes did . but now we cannot heare christs voice . answ. himselfe hath said , he that heareth you , heareth me ; and he that despiseth you , despiseth me , math. . . ioh. . . malice against the seruant , proceeds from malice against the master , and so the lord accounts it , act. . , . the holy ghost is resisted , when his messengers are resisted . obiect . but we haue other businesse to doe , our trades to follow , &c. answ. . one thing is necessary : godlinesse is the greatest trade , and the greatest reuenue . . this people left their trades and businesses , and flocked after christ. obiect . then should we incurre slander , reproch , disgrace . answ. . thy praise shall be of god , if thou be a good hearer . . these feared not the breath of men , or the magistrates censure , or sentence as against innouation , though after a most vnusuall manner they flocked by multitudes out of all the cities . obiect . but they be but a few poore meane men that flocke to sermons . answ. . here is christs word true , the poore receiue the gospell , math. . . . neither christ , nor his word accepteth persons , but gladly teacheth and encourageth such . ii. in that the people came flocking together , with zeale and forwardnesse , we learne thus much : that we ought cheerfully and diligently to come together to heare the word , and bee ready before-hand when christ is to speake . these were present before he began to speake . reasons . . this was prophecied of beleeuers , esa. . . many shall goe vp to the mountaine of the lord , and shall say , come , let vs goe vp . psal. . . i reioyced when they said , let vs goe vp to the house of the lord. esa. . . who are these that fly like a cloud , and as doues to the windowes ? . god lookes not onely that the substance and matter of an action be good , but the manner must be sutable . hee cares for no carelesse seruice . . a good heart findes nothing so sweet as god and his presence : and this is promised to true seekers . dauid , in many wants , desires but one thing , and that is , to dwell in the house of god all his dayes , to see the beauty of his face : and , oh how amiable are thy tabernacles ! my soule longeth after the liuing god : when shall i appeare before him ? . these iewes perceiuing some temporall good from christ , who filled their bellies , healed their bodies , raised their dead , &c. did thus flocke after him , sea and land could not separate them . but he that findes the sweetnesse of the sonne of god , bringing downe the bread and water of life to eternall life , healing all diseases of the soule , which no herbe or plaister could doe , but one made of his owne heart-blood , raising the dead and rotten in their sinnes , stinking in the graue , to a new and eternall life , must needs flocke after him , and follow him as cheerfully as euer did this people . vse . let this shame our dulnesse , who are so slacke and heauie in the seruice of our god. if christ will waite vpon vs , and our leisure , wee will sometimes heare him a piece of an houre . it is an vnconscionable sin of this place , that though you come at length , you come not flocking , or together , as this people , nor goe out together . cornelius ( a great man ) and his company were ready against the time of peters comming . we are all now here before god ( saith he ) to heare the things that are commanded thee of god. not that this attendance is due to the persons of your ministers , but to their worke and office . but you cannot say when your preacher comes , we are all here present ; nay , scarce a few of so great a congregation . take heed ; if you do any thing for god , do it cheerfully , doe it freely : let your prayers , and praises , and obedience waite vpon god in sion . a reuerent heart affected with loue of the things of god , will preuent the watches in gods worship ; that is , no watch shall quicken it , but it will bee before-hand : and as the two disciples , hauing a desire to see christ , did out-run one another toward the graue , and striue who might come first ; so the true followers of christ creepe not like snailes to church , or striue not who shall come last in , ( as many slip in , in the middle of sermon , some almost at the end , most after the beginning : ) but run and striue who shall come formost . oh that the warme affection of our congregation would affoord vs this cheerfull expectance ! now out of the example of our sauiour christ , who seeing the diligence and confluence of the people , tooke occasion by that their thirst and desire to heare the word , to teach them , we learne a speciall christian duty ; namely , to take all occasions of doing good , within the compasse of our callings ; especially where we may receiue or impart the greatest good . if the minister see his people about him , ready to heare the word of god , let him imitate his lord and master . now he hath a large field , and thereby strong hopes not to lose all his seed . now hee hath before him an obiect of pity and compassion . what pity to see a flocke without a shepheard to feede and fold them ? this christ mourned for , math. . . what pity to see a whole field of corne white for the haruest , but rotting on the earth for want of a man to gather it ? so if the word of god be to be heard , beware of slipping that opportunity . thou canst not absent thy selfe from the word preached , no not once , but to thine owne great losse and damage . ioh. . . thomas was absent from the disciples , when christ came and shewed himselfe to the rest . he was absent but once , and ( perhaps ) vpon some waighty cause . it may be he lurked and kept himselfe close for feare of danger by the malice of the iewes : or ( it may be ) he might be prouiding and settling his owne priuate affaires , now his master was apprehended and slaine , and taken from him . but , what-euer the cause was , the effect was grieuous : for he was not onely depriued of the comfortable presence of his lord , nor only of that grace which the rest , met together , had , and were confirmed in : but , when his fellow-disciples were willing to communicate vnto him the grace of their lords resurrection , he not onely beleeued not their report , and made slight of such a cloud of most faithfull and eye-witnesses , but resolues , not to beleeue them . to incredulity , he ioynes a wilfulnesse and obstinacy : nay , he is so farre from beleeuing them , that if christ himselfe should shew himselfe in person vnto him , and would not suffer him to see the prints of the nailes , and to put his finger into the prints of his wounds , hee would not beleeue . so , how-euer men make it not a rush-matter to absent themselues from the word preached , once and againe ; yet be assured thou slippest such an opportunity of thine owne good , as ( perhaps ) thou shalt neuer haue offered againe . if thou absentest thy selfe of negligence , thou depriuest thy selfe of some grace and comfort , which the presence of the lord amongst his people maketh offer of . if of worldlinesse , and to gather a little profit in that time , all thy gaine will not counteruaile thy losse . but if of wilfulnesse and contempt , ( as many ) thou not onely thrustest away grace and comfort offered , but pullest on thy selfe the wrath of god for contemning his gracious ordinances , and the blessed meanes of thy saluation . we see the occasion of our sauiours sermon . now of the kinde of his doctrine : he spake by a parable . a parable in scripture signifieth two things . . some serious matter and of great moment : psal. . . i will incline mine eare to a parable , and vtter my graue matter vpon my harpe . thus the graue and wise speeches of salomon are called the parables of salomon , prou. . . or , prouerbiall sentences of salomon . . some darke or obscure speech , when a truth is wrapped vp either in some similitude and comparison , or in some hard and obscure words . iohn . . now speakest thou in plaine words , and no parable . ezek. . . therefore speake a parable to the rebellious house , and say , prepare a pot , and powre water into it , &c. in which obscure type is largely declared both the sinne and the iudgement of the citie ierusalem . and thus it is taken here , for an obscure manner of propounding the truth , vnder a continued similitude or allegorie . and this is the most proper acceptation of the word parable , taken from the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assimilare , and most frequently vsed in the new testament : as luke . . and he said a parable , behold the fig-tree and all trees , that is , he propounded to them a similitude . and a number of parables begin in these words , the kingdome of heauen is like a treasure , leauen , a marchant man , &c. matth. . , , , , , . quest. why doth our sauiour christ speake in parables , and darke comparisons ? it seemes neither so fitted for the profit of his hearers , nor to his own office and function , who came from the bosome of his father to reueale the mysteries of the kingdome ? answ. . this he did for the accomplishment of prophecies of scripture : for christ did nothing which was not foretold , esa. . . matth. . , , . therefore doe i speake to them in parables : for in them is fulfilled the prophecie of esaias , who saith , by hearing , ye shall heare , but not vnderstand . . in respect of the manner of teaching : which being once vnderstood , doth delight the vnderstanding , helpe the memorie , mooue and strike the will , by collating spirituall things with sensible , and winde themselues secretly into the heart to conuince modestly , but strongly , and to draw confession from euill-dooers against themselues : as dauid was conuinced by nathan in that parable , . sam. . and matth. . . our sauiour askes what the lord of the vineyard will doe to the vngracious husbandmen : they say , he will cruelly destroy them , and let out the vineyard to others : then he infers in the . verse , therefore i say vnto you , the kingdome of god shall be taken from you . . in respect of the elect , . to stirre vp in them humility : for they seeing how parables containe many difficulties aboue their vnderstanding , are forced to conceiue lowly and submissely of themselues . . to worke in them diligence in the meanes of knowledge and profiting , and to goe both to god in prayer , and to others whom god hath made more skilfull then themselues , to get the vnderstanding of it . for the kernell is in the reddition of a parable , which lyeth hid till it bee explained . therefore the disciples euer came to christ , and questioned , and asked him the meaning of the parables ; as verse . the disciples asked him , demaunding what parable that was . . to worke in them care of keeping that , which by so much study and labour they haue attained . hardly come by , highly set by . . in respect of wicked men : that the pearle of the kingdome should not be cast to swine , nor the childrens bread to dogges : for they must not partake in the chiefe prerogatiue of the godly , which is , to knowe the mysteries of the kingdome . matth. . . when christ had vttered this parable , the disciples asked , master , why speakest thou in parables ? and our lord giues this answere , because to you it is giuen to know the mysteries , to them it is not giuen . and why to them , not to others ? answ. to them , out of diuine grace and loue , especially , who were disposed by that grace to giue assent and affection to the truth ; yea , with hungring soules and thirsty desires dranke in those holy and mysticall doctrines . not to others : not because god doth not truly offer the same grace , but because of their owne incredulity , and indisposition , who resist and oppose the grace offered , and wilfully put from themselues , and leaue to others the doctrine of eternall saluation . vse . note a manifest difference betweene a godly man and the vngodly . the former will search out the truth of gods word , and will profit by any kinde of teaching . the spirit of god , wheresoeuer hee is , is heroike . obscurity and darkenesse in some poynts tyres him not , but only awakes drowsinesse , and whets diligence . something he will get out of the darkest kinde of teaching . the latter bewray their negligence , will be at no paines in beating out holy mysteries , that all may see they haue no part in them : and yet are they made without all excuse , in that they may see as others doe , but shut their eyes , and will not : and by contemning this kinde of teaching , make themselues vnworthy of any other . . note what a price god sets on his word : he thinkes it too good for a wicked man to vnderstand or know . for , will god giue such a pearle to him that wants desire of it , endeuor after it , a right vse of it if he had it , and a care of increase , yea or of keeping it ; whose sloth and idlenesse would only extinguish the sparke , and neuer blow it vp to be comforted or directed by it ? was it fit christ should speake otherwise to scribes , pharises , sadduces , who came only to carpe ? . note who it is that onely can open the mysteries of scripture : the disciples euer had recourse to christ : he is the onely maister and chiefe doctor of his church , matth. . . he is that true light that lightneth euery man , iohn . . reu. . , . no man was found worthy to open and reade the booke , saue only the lyon of the tribe of iudah . therefore come to christ as the two blinde men , and say , o lord , we desire our eyes may bee opened . come to the word to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taught of the lord , esa. . . neuer rest in the teaching of man. come not without prayer , that god would open thine eyes . . note a brand of gods iudgement vpon that man , who heareth plaine doctrines as parables . if our gospell be now hid ( saith paul ) it is hid to them that perish , . cor. . . if in such a light a man be ignorant of the principles and mysteries of religion : if old men bee as yet babes in knowledge , and vnderstanding of the things of god , their case is lamentable . a more fearefull sentence cannot be vttered in this life against a man , then to bee said as christ said of some , omnia ipsis in parabolis fieri , all is spoken to them in parables . he that seeth not the light of the sunne when it shineth , is a blinde man : and so is he , who sees not the shining brightnesse of christ in such glorious meanes . see more fully the miserie of this man , who sits as a sott vnder the word . . he reiects and despiseth the goodnesse of god in the gracious offer of meanes of saluation : he is an vnhappie condemned man , that refuseth a pardon . as if the blinde man hauing receiued sight , should reuile christ for it : or the dead being raised , should storme at him for offering to raise him . . he is made vnexcusable , and his mouth shut . he is prepared for iudgement , and iudgeth himselfe vnworthie of eternall life . he may see , but will not . he may liue , but had rather chuse death . . by the iust iudgement of god , the vnworthie or vnfruitfull hearer is more blinded , further hardned , and made more obstinate . he is filthy in himselfe , but more filthy by the word ; yet the word no cause hereof , but his owne malice against it , and the dunghill that is in him . for christ came to iudgement into this world , that they which see , might be blinde . he is blind in himselfe , but the word is a light that more blinds him , as the sunne to bleare-eyes , in them onely is the fault . he is a dead man in himselfe , but more deadly by the gospell : which in it selfe is a sauour of life , and to others , but the sauour of death vnto him : god as a iust iudge , punishing sinne with sinne . satan blindeth primarily and by himselfe , instilling malice . wicked pharaoh blindeth himselfe by yeelding to satan , by reiecting the motions of the spirit , and holy counsels , exod. . . and god blindeth , not infusing euill , but subtracting his grace , and deliuering men to satan , and themselues , . thes. . , . most iustly reiecting them that haue reiected his grace . and the gospell blindeth , not as a cause , but as an occasion , stirring vp their malice and corruption against it . . he is hereby branded not to be of god. let him heare , and be ceremonially and formally as good as any , yea outstrip others in sembled sanctity : yet if he be a fruitlesse hearer , and the word be as a parable vnto him , he is not of god , io. . . so said christ to the pharises , who externally were holy enough : they heard not while they did heare , because they were not of god. and not being of god , they are giuen into the hands of the diuell , as gods executioner , to blindfold them , and leade them at his will to destruction , . cor. . . . this hardning or execution by the preaching of the word , is an infallible signe of future perdition euen at the doore . when israel was extremely hardened by the prophets ministery , they were carried into assyria , and neuer returned . iudah and beniamin were also extremely hardened , . chron. . , . and were carried into babylon . the iewes were hardened by christ and his apostles , act. . and were deliuered to the romans . so of elies sons , . sam. . they heard not their father : for god would destroy them . so now in the time of the gospell , the axe is laid to the root of the tree ; the next thing is hewing downe . what else can we feare of our land , and many our inhabitants , to whom gods word is as a tale told to a dead man ? no vnderstanding of it , no reformation by it . so much of the preface . now we come to the parable it selfe . behold , a sower went out to sowe his seed . to the right and true interpreting of a parable , a speciall helpe is , to consider attentiuely , and finde out the proper scope and ayme of our lord iesus christ in propounding it : and not too curiously presse other things , lest in stead of milke wee presse out blood . in this parable , both in the whole , and parts , wee feare not to faile of the true and proper sense , because this , & one more of the tares of the field , ( mat. . . ) at the request of the disciples , are priuiledged , and graced with christs owne interpretation , who best knew his owne meaning , and hath left the same as a sure direction to lead vs , that wee should not guesse at vncertainties , or lose our selues in fond coniectures , as many doe in other parables ; the exposition of which he pleased not to leaue so assured from his owne mouth , as this . the scope hereof is apparantly twofold . . wheras our sauiour saw a multitude of hearers , but not all comming with the same intent , nor all hearing with the same fruit and profit : hee manifestly propoundeth this parable , to shew the diuersity of hearers . for the state of the church and visible congregations are mixt , resembling the arke which was full of creatures , of diuers kinds , but most kinds vncleane . so christ and his apostles found it , and so doe we after them . in the great concourse of people about vs , the word hath not the same successe in all hearers , nor the best entertainment and welcome in the most that heare it . some come to heare newes , some to carpe , some to scoffe , some to runne to the rulers , some to censure , some to correct , and sit as iudges of the word , which shall iudge them : onely a very few to heare aright , to faith and obedience . how plainly is all this set before vs in these foure sorts of hearers , of whom onely one sort was good and approued in their hearing ? . that euery man might enquire and make triall of himselfe , in which forme or ranke of hearers himselfe is ; and so frame himselfe for time to come , that hee may bee found in the number of them , in whom the word of god , as good seed cast into good ground , may bring forth plentifull and abundant fruits of grace in his life and conuersation . behold . ] this here is a note , . of certainty : and so is vsually set before promises and threats . . of intention , or excitation , being set as a starre before matters of waight , that is , let him that heares , consider , remember , apply . . of castigation , or checke to our dulnesse in beholding such materiall things . elsewhere it is a note of admiration and great expectation . note . orators vse large prefaces to get attention , and winne the minds of their hearers to that they would perswade . christ ordinarily vseth but one little note of attention , behold . for , . the least word from him is enough to binde the conscience , and perswade the heart . . the lesse externall rhetorike and pompe of words is vsed , the more it beseemes and is answerable to the simplicity of the gospell . . all that perswasion of words is supplied by the gift of the spirit inwardly , who openeth the care of the heart ( as of lydia ) to beleeue the gospell . but what must we behold ? a sower went out . ] our sauiour borroweth his comparison from easie and familiar things , such as the sower , the seed , the ground , the growth , the withering , the answering or failing of the sowers expectation , all of them things well knowne : and by all these would teach vs some spirituall instruction . for there is no earthly thing , which is not fitted to put vs in minde of some heauenly . christ cannot looke vpon the sunne , the wind , fire , water , hen , a little graine of mustard-seed , nor vpon ordinary occasions , as the penny giuen for the dayes worke , the wedding garment , and ceremonies of the iewes about it , nor the waiting of seruants at their masters table , or children asking bread and fish at their fathers table , &c. but he applies all to some speciall vse of edification in grace . vse . wee must not content our selues with the naturall vse of the creatures , without the spirituall : for then the beasts enioy as much of them as we . but by them all , behold the creators wisedome , power , goodnesse , and mercy . . let vs take occasion to further our saluation by them , and not hinder it , nor hasten our perdition as many doe , by drunkennesse , riot , or couetous holding them in our hearts and hands . . no man can excuse his ignorance of god , seeing no man wanteth teachers . the rudest husband-man hath his seed , his earth , his seasons , as bookes to teach him . euen these bookes of the creatures , leaue not god without witnesse : euen these bookes leaue men without excuse . euery creature should leade vs , and further vs in the honouring of god. and therefore the gentiles that honoured not god according to that naturall knowledge , gotten by the booke of the creatures , were giuen vp to vile sinnes , and grieuous punishments . how excuselesse then must ignorant christians be , to whom gods wisedome , power , and goodnesse , shineth seuen-fold brighter in the worke of redemption , than of creation ? to whom god is more cleerly reuealed in the booke of the scriptures , than of the creatures ? seeing the more excellent meanes of knowledge we haue of him , the greater is our sinne and punishment , to be carelesly ignorant of him . now in the parable are two things considerable in generall : . the sowing . . the successe , according to the seuerall grounds on which the seed fell . these grounds , according to their condition , were either fruitlesse , or fruitfull . the bad and fruitlesse grounds were of three kinds : . callosa , padled and high-way ground : . lapidosa , stony and rocky ground : . spinosa , thorny and choaky ground . the good ground was the fertile and fruitfull ground . the sowing is in the first words : a sower went out to sowe his seed . ] and here be three things to be considered : . the agent , a sower . . his action , he went forth . . his intention , or end , to sowe his seed . i. the sower is christ himselfe , vers . . he that sowes the good seed , is the sonne of man. he is that good husband-man , without whose labour the field of the whole world had layne in perpetuall barrennes . the labour of this second adam was notably typified in the first adam , dressing the garden , resembling the church of god , dressed and brought to fruitfulnes by the infinite labour of iesus christ. this husbandry of christ was alse resembled in noah , the builder of the arke , who was an husband-man . quest. are not ministers sowers ? answ. christ is the principall sower , and properly the sower : ministers are rather the sowers basket , than the sower : but yet they are taken in , as co-workers with christ , and for their honour and encouragement called sowers : as . cor. . . if wee haue sowne vnto you spirituall things , &c. but with these differences . . christ sowes his owne field , which he hath dearely purchased with his precious blood : they sowe not their owne fields , but his , not being lords of the heritage of god , . pet. . . . hee sowes his owne seed : so in the text , the sower sowed his seed : they haue no seede of their owne , but fetched out of his garner . pastors and teachers of the church sowe not their owne seed , but his . nay , the apostles themselues haue it in their apostolike commission , to teach men to obserue no other things but whatsoeuer christ himselfe commanded them , mat. . . hence christ vsed to say , verily , verily , i say vnto you : but all other , whether prophets , or apostles , or pastors , thus saith the lord. . they differ in the manner of sowing . hee was the most skilfull sower that euer was : he knew exactly what graine euery ground was fitted for : with him were treasures of wisedome . wee that haue but drops from his fulnesse , are vnskilfull in comparison . hee could speake to mens priuate and personall sinnes , as the woman at the wel. he could answere to mens thoughts and reasonings : we not so . . wee differ in efficacy . we may sowe , and plant , & this is all : suppose it be paul , or apollos himselfe , we can giue no increase , nor make any thing to grow . but hee can sowe , and giue increase at his pleasure . this sower can giue the first and latter raine on his field , ioel. . . hee can warme it with the beames of grace , streaming from his owne brightnesse , mal. . . he is the sunne of righteousnesse . he can blow vpon his field with the prosperous winds of his gracious and quickening spirit , esa. . . cant. . . he can fatten and fill it with all abundance of blessing , psal. . . thou blessest the bud of the earth , thou crownest the yeere with goodnesse , and thy steps drop fatnesse . ii. the action . this sower goeth forth . ] christ goeth forth to sowe , three wayes : in spirit , person , ministery . . in spirit , by inward inspirations , and heauenly motions : and thus he sowed in the heart of adam , noah , abraham , and the prophets , who were , with other holy men , immediately inspired and acted by the holy ghost , . pet. . . so with the pen-men of scriptures , and the apostles . . in person : according to his humanity hee commeth out from the bosome of his father , and comes into the field of the world by his happy incarnation ; by which he was neerer vnto vs than before , and in our owne flesh reuealed vnto vs the counsell of his father ; vnweariably preaching in ierusalem , nazareth , iudea , galile , in cities , fields , sea , and euery where . . in the ministery of his seruants he goeth forth : both the prophets and teachers before him , . pet. . . — by which spirit hee preached in noahs time ; namely , in noah himselfe , to the spirits now in prison . he saith to prophets , as vnto ieremy , chap. . . behold , this day haue i set thee ouer the nations , to plucke vp , and root out ; to destroy , and throw downe ; to build , and to plant . and ezek. . . sonne of man , i haue made thee a watchman to the house of israel ; therefore heare the word at my mouth , and warne them from me . and since his owne ascension , hee went forth in the ministery of his apostles , and still goeth forth in the ministery of pastors and teachers to the end of the world . math. . vlt. behold , i am with you to the end of the world : and , he that heareth you , heareth me , luk. . . but this parable seemeth to haue speciall eye and reference to his owne appearance , and labour in the dayes of his flesh , in the publishing of his holy doctrine through iudea and ierusalem . yet so , as looke what successe his own sowing found , the same might his seruants expect euen to the end : for the seruant is not greater then his master : and , if the word in the mouth of his ministers proue fruitlesse , it is no maruell , seeing the same befell our lord himselfe . iii. the intention is , to sow his seed . ] to sow : that is , to preach : for preaching resembleth sowing , as wee shall see through the parable . his seede : the seed is the word of god , contained in the writings of the prophets & apostles , vers . . which by christ and his ministers is cast into the furrowes of the heart , as seed into the furrowes of the earth by the husbandman . it is true , that he cast some seed among the heathens : for the law of nature written in their hearts , ( the summe of which is , that what wee would not another should do to vs , we should not do to thē : ) euen this was the seed of this sower ; for he enlightneth , euen with naturall light , whosoeuer commeth into the world , ioh. . . but here is meant that seed , which he casts into the field of the church ; which is partly the law morall , written with the finger of god , and deliuered to the church by moses , who was faithfull in all his house , as a seruant : but especially the doctrine of the gospell , sowed in the hearts of beleeuers , both by himselfe and his seruants . his seed . this seedsman sowed no fables , no traditions , no vnwritten verities , no canons of councels , or decretals of popes : which are but chaffe : nay he often condemned the decrees of the elders , and traditions of pharises , and all seede fetched out of mens granaries : ioh. . . my doctrine is not mine , but his that sent me : and chap. . . the things that i haue heard of him , those speake i to the world . doct. gods word preached , is the sowing of gods seed into the earth of mens hearts : for sixe reasons , or resemblances . . as seed is a small and contemptible thing , altogether vnlikely to bring such a returne and encrease : so the word preached seemes a weake and contemptible thing , . cor. . . we preach christ crucified , a scandall to the iewes , and foolishnesse to the gentiles : yet by the foolishnesse of preaching , god hath ordained to saue his , and not without it , as , without seed , without haruest . . as the seede in the barne or garner fructifies not , vnlesse it be cast into the earth : so the word , vnlesse cast into the eares and hearts of men , is fruitlesse , regenerateth not , produceth no fruits of faith . keepe the word in thy bible , or thy bible in thy chest , and not in thy heart , couering and hiding it , thou abidest fruitlesse and barren . rom. . . how can they beleeue , vnlesse they heare , or how can they heare , without a preacher ? . as the sower prickes not in his seede , nor sets it , but casts it all abroad , and knowes not which of his seede will come vp to encrease , and which will rot and dye vnder the clods , or comming vp into the blade and eare , will wither away : so the minister ( gods seedsman ) speakes not to one or two , but casts the seede abroad to all in generall ; neither knowes he which and where the word shall thriue to encrease , and where not ; but , where it doth encrease , it riseth with great beautie and glory , as the graine of mustard-seed becomes a tree in which the birds of heauen may build their nests . . as seed hath a naturall heat , life , and vertue in it , by which it increaseth and begetteth more seeds like vnto it selfe : so the word cast into the good ground of a beleeuing heart , hath a supernaturall heat in it , being as fire , iere. . . and a liuely power to frame men like it selfe , to make them of fleshly , spirituall ; of blinde , quicksighted ; of dead in sinne , aliue in grace . and as one graine quickned brings sundry tillowes , and many graines in each : so one christian conuerted , and receiuing this power in himselfe , gaineth many vnto god , desiring that euery one were as he is , except his bands and sins . philip being called findes nathaniel , and brings him to christ. and the woman at the well calls all the citie , ioh. . . as seed cast into the ground liues not , vnlesse it dye first , . cor. . : so the word preached brings no fruite or life , vnlesse it kill first and worke mortification ; yea and by continuall sense of frailty , and acquaintāce with the crosse , it keeps vnder such naturall pride and corruption as resist the worke of it . ioh. . christ brings the woman at the well to know him , by bringing her to the knowledge of her selfe . and the conuerts , act. . . then bewrayed heauenly life , when being pricked at heart they cried out , men and brethren , what may wee doe to bee saued ? . as seed cast neuer so skilfully into the earth is not fruitful , vnlesse god giue it a body , . cor. . . so neither is y e word , vnlesse god adde his blessing . . cor. . . i haue planted , and apollos watered , but god giues the increase : verse . neither is he that planteth , any thing , nor he that watereth , but god that giueth increase . what would plowing , sowing , harrowing , or any husbandry on the earth auaile , if god should not by the raines , windes , and warmth from heauen prosper and cherish the seed ? thus haue wee compared the word of god to seed , and preaching to sowing . but still remember , that this seed of the word is farre more excellent then all other seed , in foure respects : . that is from earth , this from heauen : my doctrine ( saith christ ) is from aboue . . that serues to preserue naturall life receiued of god , this both to begin and maintaine spirituall life . . that is mortall and corruptible seede , this immortall , . pet. . . an eternall gospell : heauen and earth shall perish , but the word of god abides for euer . . the fruit is like the seede : all corruptible seede brings fruit corruptible like it selfe , but this brings immortality and life , it is a seed sowne for continuance and eternitie , so is not other . vse . this concernes ministers , in whose function there is both honos and onus , dignitie and dutie . for the first : the ministerie , though despised in the world , is a most glorious office , and an honourable function , which christ came from the glory of heauen to vndertake . the sonne of god himselfe vndertooke to be a sower of the word : and shall great clerkes and diuines thinke it too base a thing to be diligent preachers ? or shall that which honoured christ , be a barre to preferment , namely , to be diligent sowers ? or shall any man thinke his sonne too good , and of too high birth for that office , which the sonne of god himselfe despised not ? for the second ; the burthen or charge . we reade not that christ said masses , or anoyled , or sprinkled holy water , but was all in sowing . popish priests are quite contrary , all in these , and seldome or neuer doe preach : as if our saluation consisted in ceremonies , or an haruest could be brought in by gestures without sowing . but our charge stands in foure things . . learne wee of our lord iesus christ to goe foorth to sow : christ went foorth to labour ; and hee that goes into the lords field to loyter or stand idle , gets no thanke from his lord. what need is there of a loyterer in seed-time , or in haruest ? and ministers must consider : . that they are compared to such persons , as in whom is required the greatest care and paines : sometime to shepheards ; what a painfull and carefull life led iacob while he was labans shepheard ? what sorrowes by day and night did he sustaine and swallow ? sometime to watchmen ; who must stand on the walles of the citie of god night and day : sometime to day-labourers , and builders : all of them workes of extreme paines and industrie . so as they mistake the matter , who vndertake this function to set vp themselues in ease and idlenesse . . let them set before their eyes this chief sower , who did weare out himselfe in labours and sufferings , making himselfe of no reputation , phil. . . and as a good candle , consumed himselfe to enlighten others : yea he swet at it that admirable sweat of water and bloud , and sorrowed to the death , and all to sow the seede of grace and saluation in the hearts of men . . remember that counsell of the wiseman , eccles. . . in the morning sow thy seede , and in the euening let not thine hand rest : for thou knowest not whether shall prosper , this or that . . ministers must sow his seede : not their owne , but christs . christ himselfe sowed onely pure and precious seede : so must his seedsmen cleanse and picke their seed at home , that it be not blended with chaffe and darnell of mans braine ; much lesse with corrupt doctrine , and deuices fetched euery where but out of gods owne garners . remember that law which holdeth here in force , deut. . . thou shalt not sow thy vineyard with diuers kindes of seedes : much lesse may the minister of christ sow his lords field with mixt seed , false doctrine with true , or mens inuentions with gods pure word and worship . as a man sowes , so he reapes . if any man sow huskes for seed , his haruest shall be huskes . if any sow words and phrases , without matter and substance , he sowes the winde , and shall reape nothing but wind and vanitie . accursed is that sower that sowes any other seed , suppose he be an angell , gal. . . . ministers must sow all their masters seed : so did the chiefe sower : whatsoeuer i receiued of my father , i haue deliuered to the world . a faithful seedsman leaues vpon the ground all the seede his master allowes . paul was a good sower , act. . . i haue deliuered the whole counsell of god , i haue kept nothing backe . a good steward will deliuer to the seruants the whole allowance of his master . micah was a faithfull sower : who being intreated to speake to ahab , as foure hundred prophets had done before him , answered , as the lord liueth , whatsoeuer the lord saith vnto me , that will i speake . . ministers must sow their masters seed for their masters aduantage , propounding a pure end to themselues . why goes the sower to sow his seede , but for fruites in the haruest ? why did christ so painfully sow the seeds of saluation in the eares and hearts of mē , but that such as beleeued in him might haue euerlasting life ? this then must be the end of our preaching , as of your hearing , that our seed-time may be returned with increase in the haruest . hee that by preaching seeketh the praise of men , or ambitiously to climbe vp to preferments , or aimes at his own priuate present ends , misseth the marke and aime that the chiefe sower propounded vnto himselfe , and euery wise sower : besides , his owne expectation and hope in the haruest is cut off ; hee hath the praise of men , and the pompe of the world , hee found what he sought , and of him it is true as of hypocrites , verily they haue their reward . vse . this concerneth our hearers in sundry respects . . if the word be seed , then must they prepare their ground for it . a field must be prepared , except a man will lose both his seed and his labour : so also must the heart be prepared . quest. how may that be ? answ. the earth is prepared for seed by plowing and renting it vp : so rent your hearts , saith the lord , ioel. . . and plow vp the fallow ground of your hearts , and sow not among thornes , iere. . . euery man knowes , that plowing must goe before sowing : so before the seede of grace can be sowne in the heart , the law must be vrged , to breake the clods , and vnroote the weeds . . hearers must receiue this seed , and retaine it : as the good earth receiueth into her furrowes the seed , and couereth it , and giueth it rooting . but with this difference : that the earth receiueth seede but once a yeere , but the heart must receiue the word continually . . ioh. . . it is a note of one borne of god , that the seed of god abideth in him . and the exhortation to euery christian is , that the word of god dwell plentifully in him , that is , abide and continue to increase ; else slender will the expectation be in haruest . what returne expect they in the haruest , who affect the ale-house better then the house of god ? whose chiefe care and loue being set vpon the profits of the world , vtterly neglect the better part , and the one thing necessary . god offers to cast this seed into their hearts , but they will reape the world , euen for the present , and care not to receiue such seed as brings not in a present haruest . and , as these receiue not the seed of the word , so others seeme to receiue it , but retaine it not , affoord it no rooting , but negligently lose it . this doe idle and negligent hearers , who sleepe in summer , slacke the seed-time , and slip their season ; not greatly caring which end goeth forward , so they may not be counted atheists . let such consider , that gods word will not stay where it is not highly esteemed , and heartily entertained . and can the great haruest of eternall life bee so worthlesse , as to be cast vpon him who so idly wastes his seed-time , and so meanly esteemes the haruest ? . hearers must be carefull to bring foorth fruit answerable to the seede . as that graine which commeth vp of seed , is of the same kinde , and resembleth that which is sowne ; so also must hearers , as the seed of the word is pure and holy , resemble it in puritie and holinesse : which is the apostles reason , . pet. . , . and the same with that exhortation of paul , rom. . . obey the forme of doctrine , into which yee were deliuered . but now the ministers , who sow good and wholesome seed , may complaine as the seruants in the parable , master , didst not thou sow good seede ? whence then are these tares ? do not we set figs ? whence then are these thistles ? is not the seed which we cast , that is , the doctrine which we preach , pure & sound ? whence then are these tares ? whence is this generall profanenesse , this contempt of the word , horrible oaths and swearing , impious and profane sabbath-breaking , foule and beastly drunkennesse , filthy whoring and wantonnesse , ryot , gaming , and idlenesse , so contrary to the seed sowne ? surely the enuious man hath sowne them : the diuell that rules in the seed of the wicked , hath sowne and husbanded these wicked seeds , vvhich hauing found a fit and friendly soyle , come vp so fast . but the end of this blessed seede sowne amongst vs , is , that vve might be set and grow vp in that blessed seede , that vve should become the seed of abraham , and the seed of the blessed of the lord. . as a small seede encreaseth , of small becomes great , of a little becomes more , the season cherisheth it , time dilates it , and it growes stronger , firmer , and whiter to the haruest : so must hearers labour , that the word rooted and quickened in their hearts may prosper and ripen , and by the gracious season , may receiue daily encrease and strength , as the yeere and the haruest drawes on : that is , they must grow higher toward heauen euery day than other . vse . see hereby the necessity of the word and ministery : as of seed and husbandry for the haruest . . a madnesse it is to looke for an haruest without a seed-time : so it is as great a folly to expect saluation without the ministery . as well maiest thou expect an haruest without labourers , as a church without preachers . no seed , no haruest . for the haruest is potentially in the seed : so is eternall life potentially in the word of god preached : rom. . . it is the power of god to saluation . . no care of seed , no care of haruest : so no care of gods word , no care of saluation : except thou wilt be so mad as thinke to reape where thou hast not sowne . . hee that sparingly sowes his seed , must expect a sparing haruest : so , slacke thou thy hand and care in the vse of the meanes , thou shalt come short in the comfort and fruition of saluation . . he that refuseth to be sowed vpon , refuseth to be found fruitfull in the haruest : and seeing the heart yeelds no good fruits of it selfe , needs must that heart bee an accursed ground , that refuseth the seed of grace , faith , and goodnesse to bee cast into it . an euill man , out of the euill treasure of his heart , bringeth forth euill things . . he that hinders the word , or resists it either in himselfe , or others , withstands the lords husbandry in his owne saluation , and in the saluation of his people : as those that hinder sowing , must needs hinder reaping and haruest . and as he sowed , some fell by the way-side , and it was troden vnder foot , and the fowles of heauen deuoured it vp . ] here begins the euent following the former action . where first note , that hee saith not , the sower sowed by the way-side : ( for no sower would doe so , because he knowes it were but lost , labour and seed , ) but , in sowing , some seed fell by the way-side , beside the intentiō of the sower , who desires to lose none of his seed . secondly , the same seed , in it selfe as good as any , fals by the way side ; in it selfe as fit for fruitfulnesse as any , but altogether fruitlesse by the hardnesse of the soyle it fals into . as the heart is , into which the word comes , so is the fruit . suppose christ the seeds-man , and his owne word from his gracious lips the seed , yet in many hearers it shall not profit ; and yet neither the sower , nor seed is to be blamed , but the indisposition , or bad disposition of the heart . let vs therefore enquire , . what is the nature of this ground : . the reason of vnfruitfulnesse : twofold : one inward , the seed was troden vnder foot ; the other outward , the fowles came and deuoured it vp . for the kinde of soyle , it is the high-way side . our sauiour plainly interprets it , vers . . they that are besides the way , are they that heare , but the diuell comes and takes it away out of their hearts : and math. . . when a man heareth the word , and vnderstandeth it not . this first sort of hearers is compared to an high-way , for these reasons . . as an high-way lieth carelesse , neglected , vnbounded , common , not seuerall ; but is trodden and beaten with the feet of all sorts of passengers : so these hearers hearts are not inclosed and made seuerall for the seed of gods word , & for heauenly things , but lie common and open to all tentations and suggestions of satan , to the couetous and carnall desires of earthly things , which eate vp heauenly ; to vaine , wandring , idle cogitations , and thoughts ; all which make a thorow-fare and beaten path in the heart . . as in an high-way if any seed fall , no man lookes to couer it , no man respects it , as looking for no good at all of it , but leaue it to be trodden of beasts , and eaten vp of birds : so with these hearers : when the word is preached they heare it carelesly , without all attention or affection , they care not to vnderstand it , neuer couer it by meditation , nor receiue it further than by giuing it the hearing ; they expect no good from it ; let errours and lusts come and tread it downe ; let the diuell by suggestions and tentations deuoure it vp ; they care neither to vnderstand , nor receiue , nor remember it . . as high-way ground can neither receiue nor couer the seed ; or if it should , it is so hard and padded , that it cannot affoord it the least rooting , at least to come vnto fruit ; the crop will neuer fill a mans hand : euen so these hearers , like hard and paued earth , continually trodden and trampled with wandring thoughts , and fruitlesse cogitations , and tentations of the diuell , heare the word sometimes , but without heart , minde , affection : a little seed may lie on the superficies or top of their braine , or tongue , or may make a little shew on the outside , but nothing of it gets within them , nor takes any root , and consequently yeelds no fruit of faith , of gods feare , of piety or christian conuersation . now for the causes of this vnfruitfulnesse : the former is in their owne disposition , they tread the seed vnder foote , that is , despise and vnderualue it . it is the carelesse hearer , who vnderstands not , nor attends . doct. the carelesse hearer is the worst hearer of all : as this first ground is the worst ground of all . the other two are bad both , yet they giue the seed some couer , and receiue it in ; but these hold it out , and leaue it where they found it . both the other giue some regard , and bestow some affection vpon the word : but this treads it vnder , as a most despised and dis-affected thing . both the other , while in some sort they affect the word , are drawne aside by some profit , pleasure , feare , or persecution ; but these by the immediate worke and malice of the diuell , ( at whose will they are giuen vp to be ruled ) are so robbed of the word and meanes of grace , as they will neither make nor meddle with it further than the hearing . lastly , the other bad grounds are farre from saluation in the end ; but the diuell suffers not these so much as set foot in the way ; and therefore their case is most hopelesse . this carelesse hearer is he that not only doth not vnderstand , but he that doth not attend , or apply his minde to vnderstand : for so beza translateth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and proues both out of the syriake , and out of the opposition of this ground to the next , which receiues the word with ioy , that it were more conueniently read and translated , which attend not , than vnderstand not . vse . lectio haec ( saith gregory ) non indiget expositione , sed admonitione . christ hath expounded this to our hand ; and therefore this needs not an interpreter , so much as a practiser . thus then i proceed : if the worst ground of all heareth the word , and those hearers , which shall be deepest in damnation , are hearers of the word , what shall then become of them that will not heare ? what haruest can they expect , who will suffer no seed to be sowne in their fields ? or what earth is that , that is let lie vnsteared and vnsowne , but some barren common , or some dry heath and wildernesse , which brings nothing but thornes and briers , whose end is to be burned ? what shall we say to our popish recusants , who runne from the church , and stop their eares against the word ; as if religion and deuotion stood onely in flying the scriptures , the rule of all religion ? were they here present to heare mee , i would tell them , . that if they were of god , they would heare his word ; but ( as christ said to the iewes ) yee are not of god , because ye heare not his word . . if they were the sheepe of christ , they would heare his voice , ioh. . . but christs marke is worne off , and they beare the marke of antichrist . . were they of christs kindred and acquaintance , they would heare his word . luk. . . my mother and brethren are they , which heare the word of god and keepe it . . were they not wedded to that man of sinne , they would not so sinne against their owne soules : prou. . . hee that sinnes against me ( saith wisedome ) hates his owne soule , and all that hate me , loue death . . were they heires of blessing , they would not runne from the blessing of them that are hearers of the word , and doers of it , and so wrap themselues in that curse , act. . . it shall be , that euery person , who will not heare that prophet , shall be destroyed from his people . . were their religion of god , they would not thrust away his word with both hands , contrary to the man of god , psalm . . . who lifted vp both his hands to the word of god , as if hee would pull it to him with both hands . were their religion any other but a mystery of darknesse , it would brooke the light ; which whosoeuer feareth or flyeth , hee is an euill doer . were it any other but an heape or packe of idolatry , it would abide the triall of the word . but dagon must downe before the arke . euery contrary flies and expels the contrary . gods word is the breath of christs mouth , which must blast & wither the kingdome of antichrist : and therefore all the kingdome of antichrist hates and shunnes it , as the theefe the gallowes set vp for his execution . againe , what shall we say to the despisers of gods word ? many there are , who make light account of a sermon : they had rather heare an enterlude than a sermon : a game at maw or irish , is as good an employment . they can passe a day and a night at these sports , with farre lesse tediousnesse than one houre at a sermon . to these i say , . you shall bee arraigned at christs barre , for despising the lord iesus himselfe : luk. . . he that despiseth you , despiseth me . . you shall be cast and condemned to the most wofull damnation that euer befell the most notorious sinners in the world beleeue not me , but ●esus christ himselfe , math. . , . he that shal not heare the words of his messengers , it shall be easier for sodom and gomorrah in that day of iudgement , than for that man. oh woe worth thee that thou art a despiser ! christ hath read the sentence of thy damnation already ; and vnlesse thou repent , hee hath with strong asseueration adiudged thee to an heauier load of curses , than shall be laid on sodom and gomorrah , those filthy sinners , which were burnt with fire and brimstone for their crying sinnes . see the greatnesse of thy sinne in this grieuous punishment : and , if thou wilt not be deeper in hell than filthy sodomites , beware of despising the word , heb. . . obiect . if i escape so long , i shall care the lesse . answ. no , but for the present thou art as a condemned man , bound and hampred with the plagues of god , and especially that great plague , that thou seest them not . deut. . . if thou wilt not heare my voice , then cursed shalt thou be in the city , and in the field , in the fruit of thy body , and of thy ground , in thy comming in , and thy going out . these , and more than these awaite thee in euery corner . againe , gods curse is vpon thy soule euidently : thou diddest neuer taste of the kings supper : thou neuer knewest the felicity of gods people : thou art a leading with a guard of diuels to thine execution ; hast thine eyes couered as with a napkin of errour and ignorance , as a felon ready to be turned off ; and thinkest thou thy selfe in good case all this while ? lastly , what may wee say to persecutors of the word , and the preachers of it , such as would ( if they could ) with a sword slay those that seeke to saue them ? like the hearers at nazareth , who would kill christ himselfe , luk. . . eliah shall bee counted a troubler of the state. daniel shall be watched and accused in the matter of his god. amos shall bee accused to the king , as one whose words the whole land is not able to beare . . what need wee say more , than they proclaime against themselues ? for who be they that stand against the gospell , and preachers of it , but swearers , libertines , gamesters , drunkards , ruffians , couetous , adulterous , and in their whole courses enemies to righteousnesse , that they must needs bee good men , and deare to god , that are encountred with such aduersaries ? . that word which thou persecutest , and wouldest driue out of thy conscience , or wilt not heare , the same shall pursue thee , and follow thee as an hue and cry , and thou shalt heare it , and condemne thy selfe , because thou couldest not endure , it should condemne thy sinnes . . the time comes , wherein ( if thou timely repent not ) thou shalt see and say thou tookest the wrong end of the staffe , and didst kicke against hard prickes : and thy conscience shall conuince thee , that what thou didst against christs seruants and gospell , ( whatsoeuer thy pretence now be ) thou didst it against christ himselfe , who will pay thee home with thy owne coyne . iulian that cursed apostate , finding himselfe at last too weake , cryed out , vicisti , galilaee , vicisti . christ was far enough out of his reach , he persecuted his seruants and professors , but his conscience now tels him it was against christ , who is too strong for him . writing against christians , he alleaged many things , that they were enemies to magistracy , to iudgement-seats , to lawfull warres , and that christianity let in all confusion into the world : that their religion was against common sense , and cut the sinewes of all humane society , and it was not fit they should liue : whose calumnies athanasius and cyrill answered : but all these were as winde when god takes him in hand ; none , nor all of these carry any waight in his owne conscience , but he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that fought against god , and ( as basill speakes ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resister of christ. vse . if carelesse hearers be the worst hearers , then beware of carelesse and negligent hearing , without attention , affection , or vnderstanding . the apostle iames ( chap. . vers . . ) describes many of our hearers , to be like a man that lookes his naturall face in a glasse , but goes away , and forgets immediately what a one hee was . the word is gods looking-glasse , held before men in the ministery : this lets them see their faces , their blemishes and spots ; but they ( like fooles ) looke vpon the glasse , to see themselues onely , not to reforme any thing . others fitly compare many of our hearers to idols , that haue eyes and see not , eares and heare not ; for they want the seeing eye , and the hearing eare ; no more profiting , than the very images on the walls ; as vnmoueable by the promises or terrours of god , as the pillars in the church , & as senslesse as the seats they sit on : meere idols , haue their bodies present , not their soules , neither is the breath of the spirit in thē . let such be requested to consider a little these ensuing motiues . . what a great deceiuing of mens selues this is : iam. . . be ye doers of the word , and not hearers onely , deceiuing your owne selues . what delusion is it , to thinke it enough to see a sermon , or bee at a sermon , without attending , or marking any matter deliuered ; or to heare words , but no more conceiue the sence and meaning , then children that are brought in their laps ? thou deceiuest thy selfe in a vaine perswasion , that thou doest an acceptable seruice , when indeed thou further enthrallest thy selfe to satan , and procurest a more iust and fearefull condemnation . . it is a marke of a disciple of christ , to vnderstand the word , luk. . . to you it is giuen to vnderstand the mysteries of the kingdome , to others in parables . call thy selfe a christian while thou wilt , thou art indeed no disciple that attendest not the word , but a stranger to the word , a stranger to the life of god through the ignorance that is in thee , ephes. . . . it is one of the seuerest plagues , to heare and not vnderstand , mat. . . for the lord vsually giues vp such , . to strong delusions in matter of doctrine and iudgement , to receiue any thing but truth , . thes. . . . to vile affections , and outragious lusts , in conuersation , rom. . . . to a iust damnation , for receiuing the grace of god in vaine , and for neglecting so great saluation , heb. . . . consider wee what it is wee are called vnto ; namely , to heare and vnderstand , as our sauiour exhorts , mat. . . vnderstand what is the good and acceptable will of god , rom. . . else all our and your labour is lost : as nehem. . . it had been in vaine for nehemiah to reade in the booke of the law distinctly , and giue the sence , vnlesse he make the people vnderstand the reading . obiect . . but i am a simple man , and want that capacity that other men haue : i am not booke-learned ; but i meane well , and haue a good heart , and i hope , god will accept my good meaning . answ. . this is certaine , that without vnderstanding , the minde is not good , prou. . . god accounts not the man or minde good , that cares not to vnderstand his word . . simplicity giues no dispensation to be the worst hearer , or destitute of desire after knowledge : and remember one thing , that if thou be too simple in some good measure to know and vnderstand the word of god , thou art too simple to get to heauen : the god of light cannot accept an ignorant and blind meaning for a good minde and meaning . . see whether thou beest not more heedlesse than simple , and so thy simplicity bee wilfull : none so blinde as he that will not see . doest thou shut thine eyes , and then say thou canst not see ; or stop thine eares , and say thou canst not heare with vnderstanding ? doest thou indeed attend as thou wouldst to thy learned counsell , when thy free-hold is called into question ? . try thy selfe , whether thy conceit faile thee not more in the things of god , than in the matters of the world . perhaps thou shalt finde thy wit quicke and nimble enough at a good and safe bargaine . thou hast reach enough to fetch in the profits of the world , art subtill enough to circumuent thy brother , and wise enough to doe euill . now must thou blame thy selfe for want of attention , and affection , not for want of capacity . . suppose thou be very simple , behold , god hath giuen his word , to the end that simple men might vnderstand , psal. . . and if thou beest not booke-learned , lo , hee hath giuen store of learned men , and teachers , and appointed them to teach thee : and the more simple thou art , the more art thou bound to follow the meanes , and not to flatter thy selfe in thy negligence . obiect . . but i haue an ill memory , and cannot bring things away as many men can . answ. this is the common plea of our common gospellers : they are most carelesse hearers , without all attention , and all is presently forgotten , and then they accuse god for giuing them an ill memory but , . consider , o man , how thou doest affect that thou hearest . many come to heare , because they dare not open their shops . others , because they haue nothing else to doe , will goe to church with their neighbours ; but haue no affection to that heauenly businesse . and now ( i say ) thou wouldest remember if thou affectedst the word . thy memory is sure enough at a play. in any worldly matter thou canst carry away , and repeate long discourses from poynt to poynt : onely here is a short memory , because of short affection . . consider how thou bendest thy wits , and attendest to that which thou sayest thou canst not remember . doest thou not thinke these are matters not so neerely concerning thee to know ? worldly matters which concerne thy calling , thou canst remember : for thou thinkest them neerly belonging vnto thee , and art content to bee taken vp wholly in them . . how dost thou attend ? thou sittest downe , sometimes hearest , sometimes sleepest , sometimes talkest , sometimes readest ; and now , while thou doest euery thing but the one thing necessary , doest thou complaine of an ill memory ? no , it is an ill heart and disposition , a sure note of a carnall man , who yet thinkes himselfe sure to be saued . . how doest thou prepare thy ground ? doest thou pray to god to open thine eyes , that thou maiest see the mysteries of his law ? thou sayest thou lackest wisedome : doest thou aske it of god ? doest thou mingle the word with faith , without which it cannot profit ? doest thou attend thy thoughts in hearing , that thy mind bee not taken vp with other matters , and by-thoughts ? alas ! how canst thou keepe that in thy memory , which neuer comes in thy head ? lastly , doest thou meditate on that thou hast heard ? how canst thou that neglectest these meanes , complaine for want of memory , and not of conscience ? quest. but how shall i know that i vnderstand the word , and am not the worst ground ? answ. . in true vnderstanding many good motions are stirred vp : as . cor. . . when the secrets of his heart are discouered , hee falls on his face , and saith , god is in you indeed . this is one fruit of vnderstanding . . a reioycing that we haue heard and vnderstood : neh. . . all the people reioyced when they vnderstood things taught . and this ioy is ioyned with an enquirie after that which we vnderstand not our selues , as in the disciples , matth. . . . a more cheerefull assembling to the place of gods worship : act. . . the next sabbath all the people came to heare the word . . a good vnderstanding haue all they that doe thereafter , psal. . . and this doing of that we know , is a speciall meane to increase good knowledge and vnderstanding : ioh. . . if any man will doe the will of my father , he shal know the doctrine , whether it be from god , or no. and the fowles of heauen deuoured it vp . here is the second , the outward cause of fruitlesnesse in this high-way ground , arising out of the malice of the diuell : so vers . . then comes the diuell , and takes the word out of their hearts , lest they should beleeue , and be saued . where are three things to be considered : . the description of this malicious person , both by his name , and by a similitude . . the exercise of his malice : he commeth . . the end of his comming : threefold , . to steale the word , . to hinder faith , . to bereaue men of saluation . in the person so malicious , we haue . his names : . the similitude . his names are three in the three euangelists . matthew calls him the euill one , chap. . . marke calls him satan , or the enemy , chap. . . and our euangelist calls him a diuell , that is , an accuser of the brethren . lay these together , and then obserue , . that being an euill one , he is full of euill in himselfe , the author of much euill in others , and one that delights himselfe in the euill , both of sinne and punishment , in others . . in that hee is an enemy to vs , hee must needs intercept all the meanes of our good , and tempt vs to fruitlesse hearing , by which he hinders vs of the greatest good that god offereth vnto vs. . in that he is a diuell , that when he hath preuailed against vs , and made vs carelesse hearers , he will then accuse vs for such hearing : a iust recompence of him , who while he pretendeth a seruice to god , yet performeth it to the diuell . the similitude , whereby hee is described , will acquaint vs yet further with our danger : being called the fowles of heauen , that is , of the aire , the lowest of the three heauens . in these respects : . they are many , and seeke to ouerthrow vs by multitude : there be not so many birds flying in the aire , as wicked spirits : the prince that beareth rule in the aire , ephes. . . hath his troupes and legions to command into one man , if god permit him : as in that example , mark. . . luk. . . . they be fowles of heauen , that is , of the aire , aboue vs , haue aduantage of the place : ephes. . . spirituall wickednesses in high places . we can no more hinder them from vs , then wee can the birds from flying in the heauens aboue vs. . as the fowles or birds are swift and nimble , and naturally in their element lighter and of more agilitie then other creatures : so the wicked spirits are most quicke , and most swift and speedy in their mischieuous motions against vs : they flye swifter then eagles from place to place , to preuent vs euery where in the meanes of our good . their subtill , slie , and inuisible natures can easily ouer-match our grosse , heauy , and earthly mold ; who can no way make party good against them , but by incessant watch against them . . they be as the birds greedie and deuouring : that look as hungry birds sometimes by whole flights follow the seedsman , and , except great care be taken , will picke vp and deuoure his seed well-neere so fast as he can sow it ; euen so a whole flight of diuels follow gods seedsman , and frequent the ministery , that where the word is sowne , it shall presently be pickt vp , if present care be not had to couer it : not a seed shall lye vncouered , but one of these hellish birds or other presently deuoures it . we haue descried the malicious person : now for the exercise of his malice , it is said , he commeth : which is obserued by all the euangelists , and therefore by vs. in this comming of satan , consider . whither , . when , . how he comes . . whither comes hee ? answ. hee comes to church : he is no recusant himselfe , though he make a number . he comes to church diligently . he feares not the holinesse of the place . he feares not the consecration of it to the worship of god. he feares no ringing of bels , no holy-water , no kinde of crosses in the place , or in the face : nay , he feares not the consecrated hoast , nor crucifix , no nor if christs owne blessed presence were there . he presumes into the holy city . he glides into paradise . nay , while our sauiour is now preaching this parable to this multitude , hee comes with his whole traine and flight of diuels . let vs therefore expect and prepare to meete with foulest spirits in the holiest places . fowles flocke not so fast after the sower , as satan to the place of the ministery . . when comes he ? answ. whensoeuer any man heareth the word of the kingdom , mat. . . . when any man. hee feares no person , nor spares him . hee comes to adam and eue in innocencie , when they had heard the word of the lord. hee comes and stands among the children of god , that is , the holy angels . none so good , but satan may hope to win him to heare vnprofitably . none so bad , but satan thinks him good enough to waite on : for if he come to the word , hee feares hee may lose him : for hee knowes , that as bad haue been wonne by it . . hee comes then when the word of the kingdome is preached , that is , such doctrines as tend to bring men to the kingdome of god : oh this toucheth his freehold , and makes him bestirre himselfe where gods word is soundly and sincerely preached . let a man deliuer corrupt , erronious , or friuolous doctrine , the diuell makes no such haste , vnlesse to make way for it : but , come to a conscionable and fruitfull ministery , be sure to finde him there , or he will be sure to finde thee . . satan highes him to these places at this time , because he knowes , now being at so good an exercise , men least feare him , and thinke him farthest off : but indeed now he is neerest : for he knows , that then is the time for an enemie to work his greatest stratageme , when hee findes his aduersary most secure , and least expecting it . therefore our text saith , whensoeuer a man , that is , any man heareth , then comes satan : he is busie with euery one , but so , as thou maist not conceiue him so busie with others , as that he will passe ouer thee . vse . take notice hereby of his diligence and vigilancy , who is not onely busie and stirring in euill and wicked actions , to thrust them forward , but euen in the best actions ; which if he cannot hinder , he will corrupt and depraue , if it may be . most will confesse , being detected of some euill action , oh it was the diuell who was busie with me , he ow'd me a spight : but few discerne how busie and spightfull hee is in good actions , to hinder god of so much glory , and the godly of much comfort in such actions as he cannot hinder . . how commeth satan to take away the word ? answ. the word shewes , that satan is not alwaies present , nor alwaies tempting . not because he wants will , but because god suffers him not alwaies . but hovvsoeuer , he vvill sure be vvith vs in the hearing of the word , aboue all other times . and so he comes , sometimes inwardly , sometimes outwardly . inwardly : . in many rouing by-thoughts , which filling the phantasie , turne the minde quite from the businesse in hand . hee casts into the minde some thoughts of profit , some of pleasure , or some vaine and idle cogitations , that runne vp and downe the minde , and all to draw the heart away from the word . now is the diuell come , and hath catcht the word from thee : a iust recompence of him that in gods seruice will not giue god his heart and mind , the diuell must haue them . . in drowsinesse , sleepe , and heauinesse , which steale away the minde from attention : a fearefull snare of the diuell , in which hee hath taken many , who scarce sit downe to heare , but presently are cast on a dead sleepe , and we may as well speake to dead men , or the pillars they sit by , as to them ; and say as the apostle doth in another abuse in the church of corinth , haue ye not houses to eate and drinke in ? so , haue ye not beds at home to sleepe in ? see you not how the diuell hath cast you into a nap , lest you should heare , and beleeue , and be saued ? or that you haue taken some graines too many of that hellish opium , which makes you sleepe vnto death ? obiect . but doe you thinke the diuell casts me asleepe ? i am heauy by nature , and cannot helpe it , and i sleepe not long . answ. if thou wert at some other exercise , as a play , or a game at cards or tables , or perhaps in thy counting house , thou couldst wake well enough , or not be halfe so heauy : or if thou wert in the kings presence , to receiue a charge from his mouth : though thou wert very heauy naturally . assure thy selfe therfore , that satan adds his weight , and workes with thy corruption : and it is not the sleepe of thy body he intends , but the sleepe of thy minde , and of thy soule vnto death . . he comes in many inward suggestions , which stirre vp naturall corruption against the word : that if it must be heard , it may not be beleeued : as , . it is but a man that speakes ; a simple , ordinary , weake , and poore man : and , if he speake well , i can speake well too , saith one . . thou knowest as much as thou needest : and , what can hee teach me which i know not ? am not i as able to iudge what is fit , as he ? nay , i doubt not but i am as good as all the sermons in the world can make me . now the diuell is come apparantly : for gods spirit euer lets a man see his ignorance , his nothing . . what good is gotten by all this preaching ? my father liued honestly without it : and what care many of our noble men , and men of great account for it ? and if i goe to seruice , and obey the kings law , and doe as my neighbours do , and as my forefathers did , what need more precisenesse ? here now the diuell is come : for no suggestion of gods spirit can extenuate the word of god. . but this man ( saith ahab ) neuer speakes good to me , i would heare any man but this micah , . king. . . but here the diuell is come ; he that set foure hundred false prophets to deceiue ahab , would haue him heare any , beleeue any but micah , lest he should be saued . if thy heart were vpright , the words of god would be good vnto thee . but thou hast a path-way of lusts , and thou wilt walke to the end of them , thou must sweare and blaspheme , must drinke and swagger , must prophane the sabbath , must be an vsurer , must vse deceit in trading , lyes in selling , must scorne zeale and grace , and runne in the excesses of sinne after the fashion of the world , and the diuell within tels thee , why maist thou not ? who shall hinder thee ? . but i know many good preachers , and good men of another minde , of another practice , and though this man be earnest against it , they would not doe thus , if it were so bad . heere the diuell is come , who out of the opposition of corrupt teachers , and libertine doctrines , which he by them broached , would falsifie the truth in thy minde : dealing as a cunning fisher , who by one fish will catch another , that hee may feed vpon both . and hee would bring thee from a straite rule , to a crooked example . thus the diuell comes inwardly . outwardly hee comes three wayes . . by drawing the senses to outward obiects ; as the eye on this or that person , or obiect , to diuert the minde from the one thing necessary : which we must watch against , and ( as christs hearers ) fixe our eyes vpon our teacher ; which greatly helpeth attention . . by the euill counsell of carnall politicians : you are a man whose conuersation will be obserued , you are rich , you haue an office , you haue respect ; if you should be led away by sermons , you will be noted for a puritane , and a fauourer of such as will make little for your credit . but heere the diuell is come in one of his children : act. . . sergius paulus called paul and barnabas to him , and desired to heare the word of god : but elymas sought to turne the deputy from the faith . paul spyed the diuell now come , and said , o full of all subtilty and mischiefe , the child of the diuell , and enemy of all righteousnes , that ceasest not to peruert the straite waies of god! . by scoffes and reproches of wretched men , who scorne the word and wayes of god : what , will you beleeue all that he saith ? nay , wee must not let him make fooles of vs : what hath hee to doe with such and such poynts , our gouernment , our callings ? let him meddle with his text , and not with vs. iust like the epicures and stoikes , act. . . who said of paul , what will this babbler say ? he will teach vs some strange things to day . and by such scoffes satan comes to many , and hinders their faith & saluation . for as those heathen stoicks and epicures counted that the strangest doctrine , which taught iesus christ : so doe christian epicures that which most directly leads vnto christ. the third generall thing proposed , is , the end of satans comming : which ( as we heard ) is three-fold : . to steale the word out of the heart : . to hinder the hearers faith : . to rob him of saluation . for the first . as birds follow the sower , to picke vp the seeds and graines that lie vncouered : so the diuell haunts the assemblies of saints , to steale away the word preached , where it is carelesly heard . the action of satan is , to steale and carry away the word , which is not his , but belongs to others . but not as other theeues , to conuert it to his owne vse , but onely that the right owners should not enioy it : not to profit himselfe , but to disprofit others . as for the manner of his action , he stealeth , that is , closely and secretly takes it away . he is a slye and priuie theefe . as a theefe onely feares to be seene and discouered : so satan is loth to be seene , and therefore takes vs at aduantage , when we can least espy him . he that stealeth , stealeth in the night , as they that are drunke , are drunke in the night , . thes. . . he takes vs in the night of our ignorance , and in the sleepe of security , and spoyles vs most , when wee can least discerne it . but whence doth hee steale the word ? answ. out of the heart . because of his sly and subtill nature : who being a spirit , can easily and nimbly enter into the most secret closet of our brest . and although he cannot directly know our hearts and thoughts , which is gods priuiledge , yet by outward meanes he can giue a great guesse at the temper of them , and as birds can easily finde when seede is vncouered , and as easily picke it vp : so satan can easily see , where mens care is not to couer and hide the word in their hearts , when they haue heard it . and , if he cannot by himselfe , and by violence take the word away , if the owners will hold it : yet he can , and doth take it away by themselues , and with their owne consent and good liking : who neither were willing to giue it roome , or sinke it deepe into their hearts , nor to couer it with gracious affections ; nor had any great loue to it to looke after it , as thinking themselues not a graine the worse , when all this seed is gone . and why out of the heart ? answ. . because hee knowes , that the heart is the right furrow , in which the word can become fruitfull ; therefore hee vseth all his skill to keepe it thence , or fetch it thence . hee cares not how much of the seede lie in the head , or on the tongue , so he can keepe it out of the heart . for as we say , the minde is the man , so the heart leades the whole man , and is the lodge either of god , or the diuell . . because nothing but the word puts him out of possession of the heart . the strong man holds the hold , till a stronger come . if the word as good seede once roote in the heart , he must away . where christ by his word takes the heart , the prince of this world is cast out . the disciples by their powerfull preaching saw satan fall downe like lightening from heauen . it stands him therefore in hand to bestirre him , and to turne himselfe to all his stratagems : one principall whereof is , that if he cannot hinder thee from the word , he may hinder the word from thee : or , if he cannot hinder it from the eare , he may from the heart : or , if he cannot intercept it from the heart by catching it , he may defeat thee of it by stealing . note this stratagem , and doe thy best to preuent it . his second end is , to hinder faith : lest they should beleeue . and why ? first , he knowes the word is the parent of faith : ioh. . . christ prayes for the elect , that they might beleeue through the word of his disciples . and the iaylor and all his house beleeued by hearing paul , act. . . secondly , he cannot but be an enemy to our faith , and therefore winnowes vs as the disciples , that our faith may faile ; because faith . makes vs the sonnes of god , gal. . . . marries vs to iesus christ , hos. . . . makes our hearts temples of the spirit , purifying the heart , act. . . . makes vs free entrance to god by prayer , to aske what we will , and wee shall obtaine , eph. . . and . it is our shield to resist all the darts of the diuell : the gates of hell shall neuer preuaile against it . thirdly , if hee can keepe vs from faith , the word ( he knowes ) shall be altogether vnprofitable , heb. . . and , if he can keepe this weapon from vs , he easily foyles vs ; and makes god also our aduersary , because without faith it is impossible to please god , heb. . . hence hee layes all his engines against our faith , & seeks by all means to root it out of the heart , and out of the world , if god would giue him leaue . his third end is , to rob men of saluation , lest they should be saued . first , satan knowes , that the end of faith is saluation , . pet. . . and that by preaching , god saues them that beleeue , . cor. . . if hee can keepe thee from faith , he hath robbed thee of saluation . therefore if he cannot hinder the word , he will ( if he can possibly ) hinder faith . secondly , satan is a deadly enemy to euery mans saluation : . out of hatred : for the euill angels by their fall lost the loue of god , of his glory , and of his image , and now hate whatsoeuer belongs to god. . out of enuie : therefore hee is called in the parable , the enuious man : hee repines and enuies , that man should stand in innocency which hee lost ; and therefore set vpon adam , and droue him by his tentation out of paradise . and he enuies more , that any man should enioy the glory of heauen , which himselfe can neuer recouer ; and therfore he layes all the blockes in their way that hee can deuise . and as when gods people were going to canaan , he stirred vp many armies of the heathen against them , to make them fall short of that good land : so now he raiseth armies of tentations , and impediments , to make vs fall short of that heauenly canaan , which hee knowes to bee a good land , and thinkes too good for vs. . out of his contrariety to god himselfe . he sees god carefull of his church and children , that ( as a good shepheard ) he vseth all meanes to saue and preserue them : therefore hee cleane contrarily seekes to kill and destroy them , and defeate them of that saluation which the lord hath prepared for them . and this seemes to be the apostles ayme , . pet. . , . he cares for you : but watch for the diuell , who as a roring lion seeketh to deuoure . vse . in that the diuell comes , learne not to content thy selfe with comming to church , but see thy ende bee better than his , yea contrary to his . hee comes with a purpose to hinder the power of the word in thy heart , to hinder thy faith and saluation . come thou with a purpose to set forward the power of the word in thy heart , to set forward thy faith and saluation . quest. how may i know that the worke of faith and saluation is set forward in mee by the word ? answ. . if it haue brought thee to the sight of thy sinne , and the sence of thy danger by it . this is the first effectuall worke of the word : as christ first conuinced the woman of samaria of her adultery : & peter tels the iewes , act. . that they had slaine iesus christ. . if the law being a schoolemaster to christ , haue sent thee out of thy selfe , to apprehend the remedy of the gospell : as the iaylor being cast downe , said , oh what shall i doe to be saued ? beleeue in the lord iesus ( said the apostle ) and thou shalt bee saued , act. . , . this is the method of sound ministery , first , truly to humble , then to raise againe . . if thou findest it a ministery of the spirit , conueying the spirit into thy heart for the consumption of corruption , and repairing thee to a new life of grace . gal. . . receiued ye the spirit by the workes of the law , or by the hearing of faith preached ? . if thou carriest it into thy soule as a light into a darke place , . pet. . . to follow the directions of it , and to guide thy wayes according to euery precept of it . if now thou intendest , when thou commest , to bee led further into the sight of thy sinne , led neerer vnto iesus christ to draw of his fulnesse , led further into the sanctification of the spirit , and led as a blind man by the guidance of the word , certainely the word is of power to set forward thy faith and saluation , notwithstanding all satans malice . vse . the diuell knowes , that faith is by heareing , and saluation by faith : . i would our popish recusants knew so much , so they would make a better vse of this knowledge , than to withstand both faith and hearing . . i wish our formall protestants knew it , who will scarce step out of dores to heare , but in policy will heare so much as they may bee counted no atheists , or papists , but indifferent men , as they be too indifferent whether they heare or no. . i wish they knew it , who by reading at home will beleeue and bee saued by their eyes ; which are vnsufficient to breed faith . for god hath giuen the sence of hearing this preeminence , rom. . . how can they beleeue , vnlesse they heare ? the sight is a sence of discipline , but hearing , the sence of faith . . i wish our atheisticall scorners , who think they know so much as they contemne the ministery , that they knew as much as the diuell : then would they not barre and excommunicate themselues so wilfully from the meanes of faith and saluation : they would not turne away the eare , if they knew that faith were dropt in by the eare . . i would our carelesse and sleepy hearers knew it , who shut the dore of faith , lest they should bee saued . neuer will god open their hearts as lydias by the word , who shut their eares . . i wish they also would learne a lesson from the diuell , who content themselues to liue in dry and barren places , destitute of the meanes of faith and saluation ; as lot , who chose sodom , for the fruitfulnesse of the ground , before canaan ; and delight in the hills of samaria among idolatrous papists , rather than in sion hill among true worshippers . i am sure thou wouldest chuse to dwell with the lord hereafter ; then chuse to dwell now where the lord dwelleth . in a word : let vs all perswade our selues of that , whereof the diuell himselfe doubts not : . that god hath appointed hearing for the engendring of faith : for as by hearing the diuels voice , we lost our faith and happinesse ; so the lord hath appointed by hearing his voice againe , as the most conuenient meanes , to recouer our faith and saluation . . cor. . . it pleased god by the foolishnesse of preaching , to saue them that beleeue . and he hath tyed faith and saluation to preaching , both by precept and promise , and tyed vs to them , though himselfe be free . we haue no other ordinary meanes . . we would rate our selues , if we should carelesly or wilfully lose our money or gold , or slip the meanes of getting and encreasing them : but behold , faith is much more precious than gold , . pet. . . and saluation far more precious than faith . if it were a small thing to lose faith , yet it is something to lose saluation , & more , to lose it so wilfully . vse . seeing satan comes to church to steale the word , know , that thou neuer commest to church , but satan an enemy , a theefe comes with thee , to rob thee of the word , of the treasure of faith , and bereaue thee of life euerlasting : therfore deale with him as with a theefe . . suspect him , trust him not ; onely a watchfull eye preuents an vntrusty fellow . . locke that thou hearest , from him : keepe the word in a safe place , vnder locke and key , hide it in the middest of thy heart , psal. . . couer this heauenly seed . motiues . . thus wee doe for our money : wee are carefull of our euidences , iewels , plate , and things of worth : let vs also esteeme the word ( as dauid ) aboue thousands of gold and siluer . . naturall wisedome teacheth a man , if hee haue some speciall iewels , and knowes he hath theeues about him , not to leaue them abroad , or lay them in the way of a cunning theefe , from whom he can scarce , by all his care , keepe them . . satan cannot steale , if thou leaue not thy wealth abroad : therefore doe for the word , as for thy seed in thy field : the husbandman , so soone as he hath cast it , couers it with the plough or harrow , and so preuents the picking vp of birds : so must thou couer the seed of the word in the furrowes of thy affections , & lay it deepe in the ground of thy heart , by serious attention , meditation , conference , practice : else if the seed lie on the ground , vncouered , vncared for , these birds presently picke vp all to thy losse and sinne . . if thou perceiue that this theefe hath stolne away the word from thee , follow him with hue and cry , repent thy sinne , lament thy losse , complaine to god , pray thou maist recouer the losse , and preuent the like for time to come . quest. how may i know the diuell hath robbed me of the word ? answ. . if after much plaine and powerfull preaching and hearing thou hast learned little . many will commend sermons , where the diuell gets all from them . many commend the preacher , hee is a good man , neuer man spake so , &c. blesse god for him , and blesse the time he euer came among them : but what haue you learned ? here they haue nothing to say , but they hope they take good , because he is a good man. now wee haue found an high-way ground : hellish birds haue pickt vp all . . if thou be capable in other things , and vncapable heere ; as many are quicke in all their busines , and can carry away difficult discourses of worldly matters , which they are affectionate and attentiue vnto ; but cannot carry away , either in their vnderstanding or memory , a poynt of necessary doctrine , because they haue no pleasure in it , the diuell keepes them from profit by it . . if being vncapable and silly in other things , they are witty and subtill for maintaining of sinnes and lusts . a plaine case , the diuell is their teacher , and will not permit them any other master . many come 〈◊〉 church , and after twenty yeeres hearing are very blockes , hauing got nothing but some texts of scripture , wrested to maintaine their sinnes . vse . seeing satan layes all his plots to get the word , or keepe it out of the heart , 〈◊〉 in comming to heare , must especially labour to get and keepe it in our hearts . prou. . . write my words on the table of thine heart ▪ and chap. . . let th● heart hold fast my words ▪ and vers . . keepe them in the middest of thy heart . as mary pondered christs speeches in her heart . now that wee may thus lay the word to our hearts , and apply our hearts to it , . consider and meditate on the great maiesty of god , whose word it is : that we may heare it , not as the word of man , but of god , . thes. . . spirituall , and binding the conscience , and one word or tittle whereof can neuer faile . . consider the matter of it , iesus christ , and saluation by him . in the word preached , behold christ crucified , gal. . . . consider the power , vse , and end of it ; that it is the power of god to saluation , and able to saue our soules , if it be ingraffed . . consider that it is the same word which binds or looseth vs for the present , and shall iudge vs at the last day , ioh. . . . make roome in the heart before-hand , by bewailing those sinnes which may keepe backe gods blessing , or stuffe the heart . thrust out all sinne , and all purpose of sinning . put not sweet liquour into fusty vessels . . apply wee all to our selues in particular , not to others , as adam posts it to eue , and she to the serpent . and so long apply , till it be fastened in the heart . and then it is fastened , when the promises are beleeued , the threats feared , the precepts sincerely obeyed . vse . this shewes vs what is the reason , why most men , after long hearing , continue ignorant and brutish as at first . they can giue no answere to the articles of faith , can render no account of so many precepts deliuered plainly and profitably , cannot remember of . sermons , scarce so many words . is not now the word of power to teach and instruct them ? yes , but . the heart is a barren and high-way ground , paued by satan : no seed can spere or sprout in it . yet these most boast of the goodnesse of their hearts . . a flight of diuels hath lighted on our congregations , and almost pickt vp all . a man that hauing laid vp money in a chest , findes none when he comes againe , will say , surely the theefe hath been heere . so we may say , the diuell hath bin heere . . a iust reuenge of god it is on carelesse hearers , to set the diuell in their neckes , to steale and catch away all the word that they set so light by , lest they should beleeue and be saued . wouldest thou auoid this reuenge of god ? then be aduised : as abraham droue away the birds that troubled him in his sacrificing , gen. . . so driue thou away these hellish birds that trouble thee in thy hearing ; by preparation , attention , meditation , prayer , & practice . and thus , though thou canst not hinder these birds from flying about thy head , yet thou shalt giue them no roome to nest or rest in thy heart . so much of the first ground . now to the second . vers. . and some fell on stones , and when it was sprung vp , it withered away , because it lacked moisture . here consider three things : . the kinde of soyle ; some fell on stones : . the successe of the seed in it : in the beginning hopefull , and commendable , it sprung vp : in the end dolefull , and lamentable , it withered away . . the reason of that vncomfortable successe , it lacked moisture . the soyle is the stones , or stony ground : vers . . they which are on the stones , are such as heare the word , &c. a kinde of bad hearers , compared to stones , or stony ground . . for their naturall hardnesse , which cannot be broken , nor softened . . for their coldnesse : not warmed with the heate of the sunne of righteousnesse , nor the spirit of god ; but abide cold as stones . . for their heauinesse : a stone will not easily be remoued out of his place : his proper center is the earth : cast him by maine strength as high as may be imagined , and let him alone , he will fall to the earth againe . so these hearers are not easily moued out of their naturall corruption ; but moue them and lift them violently vp by the ministery , long they stay not , but downe they fall to the earth , and earthly things , which is their proper place and element . . for their vnprofitablenesse , and resistance of the fruits of the earth : for as stoninesse of ground , by the curse vpon mans sinne , became very noysome to the fruits of the earth ; so the stoninesse of heart , a part of the curse , more hinders fruits of grace , than any stony ground can hinder seed cast into it . . as stony ground , and common stones are little esteemed , but reiected of men : so this stony ground is as little respected of god. yet herein our hard hearts are worse than stones : they increase not their hardnesse ; but ours is daily increased by wilfulnesse and peruersnesse . now to the successe of the seede in this stony ground : and first , the hopefull , and commendable , in the beginning : it sprung vp . which implies that of matthew , chap. . . he which heareth the word , and incontinently with ioy receiueth it . where wee haue foure things considerable . . this bad ground receiueth the word : wherein they go beyond the former hearers , who onely heard the word , but left it assoone as they heard it : let the diuell , or any deuouring bird eate it and take it from them , they care not . the former gaue it hearing , but cared not to vnderstand it : these receiue it attentiuely , and seeme greedily to digest it . they did not one whit affect it : these receiue it into their affections . . this bad ground receiues it incontinently , ( saith matthew : ) when god speakes , they will heare , and without delayes or excuses , willingly receiue when god proffereth . they seeme to know their season , and seed-time : and is it not commendable in christianity to know the day of visitation ? or how can he expect a crop in haruest , that sleepes and trifles away his seed-time ? and surely we cannot but commend such as esteeme the word worthy of present entertainment , and in comparison of it , vndervalue inferiour things and occasions , which would put off the present receiuing of it . where note by the way , that bad hearers may thinke the word a matter of haste , and waight , and importance . . these bad hearers and stony ground receiue it with ioy . they are no scorners , or railers on their preachers , but giue their ministers great reuerence , as herod did iohn baptist. they hate neither micah nor his message , but heare gladly , but giue the word good words , and good welcome ; they reioyce in the word , and receiue it with good hearts ; conferre of it willingly , reioyce in their trauell and paines to heare the word , conceiue great ioy in the remembrance of seuerall poynts , as distinctly as they heare them , are exceeding glad and desirous of meanes of sound instruction . alas that all this while these should be bad hearers , and neuer a whit neerer their saluation , but in the state of damnation . . this stony ground brings vp the seede sowne : it sprung vp , saith our text. this seed of the word riseth vp , and appeareth , and seemeth to tend toward heauen , shooting vp from earth . . it riseth to externall obedience , and reformation of many , ( perhaps ) most things ; as herod did many things for iohn . iudas receiued this seede , it sprung vp in him , that he not onely vnderstood and preached the mysterie of the gospell , but carried himselfe in an honest and reformed conuersation a long time , so as the other disciples could not detect him . . the seed springeth vp to an outward profession , as those that hope to be saued by it , and so to an outward fellowship and communion with the saints , in the word , sacraments , and many other godly exercises , both publike and priuate . . it springeth vp in this stony ground to a kind of faith , which hath in it not an enlightning only , but a taste of the heauenly gift , and the powers of the world to come , by which they are partakers of the holy ghost ; that is , something they haue so like true sanctification , that both themselues & others may think them truly sanctified . and yet these so bad hearers , as they may , and somtimes doe fall into that irrecouerable sin against the holy ghost , heb. . , . and as our text , yet they withered away : as some of the israelites tasted of the fruits of the land of canaan , and did thereby perceiue what a good land it was , and desired part in it , & conceiued good hope of enioying & possessing it , yet neuer enioied it , but perished in the wildernes . learne hence , how farre a bad hearer may goe in christianity . a man may heare the word with diligence , receiue it with ioy , beleeue with some assurance , grow vp to high place in the profession of religion , bring forth fruits of commendable obedience , and all this while be bad ground , and in damnable estate . see it more distinctly in these foure degrees . . reprobates may be forward hearers , hungry and desirous hearers , so glad to heare , as , if they haue not the word at home , they will with zeale and forwardnesse seeke it abroad . ioh. . . the iewes hearing christ speake of bread from heauen , and such as giueth life to the world , flocked after him euery where , and with earnest desire say , lord , giue vs euermore this bread , and yet many of them fell away from him , vers . . . they may be ioyfull hearers , receiue the word with ioy , as our text hath it . act. . . agrippa hauing heard paul deliuering the summe of the gospell , and of the strange manner both of his owne conuersion , and of mans saluation , by christs humility and glory , rauished with the excellency of it , cries , almost thou perswadest me to be a christian. and of iohns hearers our sauiour saith , ye reioyced in his light for a season , ioh. . . . they may be beleeuing hearers for a time : so saith the text , which for a while beleeue , and according to matthew ▪ endure as beleeuers for a time . they are verily perswaded of the truth of the whole doctrine of saluation , that euery word shall be accomplished in the saluation of beleeuers , and iust condemnation of vnbeleeuers . they beleeue , it alone teacheth the right way to heauen . of simon magus it is said , act. . . that he beleeued , and was baptized : not that he had true faith , ( for euen then peter saw him in the gall of bitternesse , and band of iniquity : ) but he yeelded to the doctrine of christ which philip taught , and behaued himselfe as if hee had beleeued indeed , and had been a disciple of christ. . they may bee growing hearers : . to a great measure of illumination : balaam , a wretched sorcerer , was enlightned so farre as to see the blessed estate of gods people , and desirous to partake of their happinesse , he cried out in great passion , oh that my soule might die the death of the righteous ! iudas , a wretched traytor , and sonne of perdition , could neuer haue preached the gospell , without a great measure of the illumination in himselfe . . they may grow to a great place in the profession ; as iudas to follow christ himselfe at the heeles , and call him master . . to a great measure of reformation of life , and obedience to the gospell : being in the same pastures with the sheepe of christ , hee is taken for a sheepe , when indeed he is a goat for a time in the same fold with the sheepe . reasons . . men may be drawne to heare gladly , where faith is not , for illumination sake , or enlightening sake . it is a pleasant thing ( saith salomon ) to behold the light of the sunne . there is a great force and power in the light , to draw all mens eyes after it : so is there power and force in the word soundly taught , to draw mens affections of ioy and delight , at least for a time . and euen naturall men also , who are of quicke apprehension , can reioyce to heare deepe poynts learnedly and soundly opened , and cases of conscience , or questions of religion soundly discussed . math. . . when our sauiour disputed with the scribes and pharises , and put them to silence , it is said , much people heard him gladly . no maruell then is it , if supernaturall illumination ( although a common gift ) bring men with much ioy to heare the word : for is it not a ioyfull thing to heare of the way of saluation , and of so many promises , and an eternall happinesse after this life ? who would not come running , as gladly as the young man , to heare he should bee saued , who not liking the conditions , went away as heauily ? so , who will not throng and thrust after a pleasing preacher , or so long as he dwels in promises ? if a preacher pipe , the profanest will dance . but if he come to the law , oh they cannot abide to heare of damnation , and , he hath no●hing but condemnation in his mouth , i will 〈…〉 him . . a man may goe thus farre in christian duties , and be bad ground , by a delusion , and mistaking his owne estate : namely , by a false conception of faith , or an vnfound apprehension of the excellency of iesus christ , and the blessed estate of beleeuers vnited vnto him . an hypocrite may see what is the comfort of remission of sinnes : what a tranquillity and heauen on earth it is , to haue a good conscience , washed and sprinkled in the blood of the lambe : what an happinesse , to haue free accesse to god in prayer , to liue with god , and enioy him heere below . but he sees it in others , not in himselfe : and hee will goe a great way to haue part in them , and lay out something for them : but he will not bee at so much either cost or paynes for them as they are worth , and as he must pay before he haue them . . a man may be carried a great way in temporary faith , for temporary causes , and selfe-respects : which respects as they faile , so also must his faith and hopes . one is curiosity and nouelty . a new preacher , or some new strange matter , neuer heard of before , drawes a number of men to heare gladly : and now they professe they will keepe their church , and not misse : for they neuer goe , but they know that they neuer knew before . so the athenians ( act. . . ) will heare paul preach , and enquire the meaning of his doctrine , because they say , he brought strange things to their eares , and their life was to heare and tell newes . but athenians grow weary both of that matter and man , who ceaseth to be new . and vnthankfull israelites , when manna first commeth , admire it , reioyce in it , feed vpon it , grow strong by it : why ? because it is a strange kind of meat . but afterward they murmure , and lothe it , because not new , tho it was euery day new . a second selfe-respect that may make a man diligent in the means , is pride and conceit . they desire knowledge , and reioyce to get it , not to edifie themselues ( which were wisdome : ) nor to edifie others ( which were charitie : ) but that themselues may be knowne to be some body , ( which is meere vanity . ) if the world honour the profession of the gospell , they will share in that honour . if it will credite them amongst men to professe the gospell , and line according to it outwardly , they will doe it . iudas himselfe can fashion himselfe outwardly to the holyest disciples . a pharise can fast and pray , and giue almes , to be seene and praised of men . many pharisaicall protestants can play on both hands , or ( as wee say ) fast and loose : in some company can speak good words , commend good men , speake of some good notes of sermons , confesse and condemne many of his owne courses , and take hold on the better end of the staffe : but the same man ( as if not the same man ) in another company can be as loose , as scornfull , and apparantly hatefull of goodnesse as euer before . a third selfe-respect is worldly profit . so long as men may hope to be gainers by christ , so long they will follow ioyfully : as the iewes , after that christ had fed them with bread , hee could neuer bee rid of them , but they followed him from place to place , but neither for his doctrine nor miracles , nor for himselfe , but because of the loaues , ioh. . . profit and preferment will make a man heare diligently , professe openly , preach painfully , at least till the preferments or profits choke both preachers and professors . but christ , if the bring no loaues , shall faile of much of his company . how far did demas goe in his profession , that the apostle paul reckons him among the saints who saluted the colossians , chap. . ? but all this was for some preferment , which when he got , paul changed his note , demas hath forsaken me , and embraced the present world . if euer the complaint was iust , it is now of christians , all men seeke their owne : and as augustine in his time complained , vix quaeritur iesus propter iesum , scarce any seeke christ for christ his sake . but our wisdome will be to seeke iesus for iesus , that is , saluation . seeke him for that end he came into the world ; not to make thee rich in the world , or heire of the earth , but to enrich thee with grace , of iustification , and of sanctification , and make thee heire of eternall life . so much of the third reason . . god seeth it fit , that hypocrites should go thus far in the way of saluation , and yet fall short : . because he will haue his owne wayes iustified , and allowed by his very enemies : euen they shall giue him witnesse , both by word and deed , that it is the best way , though they cannot hold it . . hereby he cuts off all cause of iudging others before the time . thou canst not iudge betweene a sheepe and a goat : only the chiefe shepheard can . . seeing it befals reprobates to be esteemed and goe for good christians , and be so like as none can discerne them , hee will haue vs hereby take occasion to iudge our selues , what ground we are , and goe to the ballance of his word , and make iust triall whether we hold waight or no , whether we be sound , and differenced by true markes of christianity from apparant christians . vse . how may this doctrine dant and terrifie many of vs , who take our selues to be in good estate , when yet we are not comparable to this bad ground ? whom yet if we come short of , we must needs come short of saluation . if the ground that goes thus far , shall bee damned , what damnation abides such as come not halfe way with them ? more specially : . doe wee see a stony heart receiue the word speedily and hungrily ? see wee heere a gracelesse ground and heart swift to heare , and painfull in trauell to get the word soundly taught ? what then shall become of vs , that are in no readinesse , make no haste to receiue ? to whom the small time of an houre in a weeke is tedious , while wee sit at our ease . shall forward hearers bee condemned , and the backward in hearing approued ? . if we see some that attend the word , loue it , and finde sweetnes in it , yet shall be kept out of heauen ; how can contemners , raylers , persecutors , ( notwithstanding they heare ) hope to get in , where many that haue attended , remembred , and marked , yea and come to a great measure of knowledge by it , shall be shut out ? . if we see in our text , that many who are much affected with the word , who haue receiued the same with ioy , and delighted many times to confer of it by day , and meditate of it by night : ( for who will not speake and thinke often on that which ioyes his heart ? ) if ( i say ) we see here a rocky heart , relenting and reioycing at the word , yet shut out of heauen ; what may wee thinke of many of our drowsie hearers , who are no more moued , almost , than the seats they sit on , or the stones in the pauement ? they are not terrified by denunciation of all the iudgements of god , which are their owne portion : not comforted with promises , though they falsly conceiue them their owne : but as the froward iewes , math. . . are like froward children : whether they be piped or mourned vnto , they be all one , moued with neither . . see we in our text a great many , who grow vp by the word , and by their delight and diligence are furnished with a great measure of knowledge ( that they can fruitfully conferre of the scriptures , they can try doctrines by scripture , and iudge betweene truth and falsehood , yea they are growne vp to a glorious profession , with much zeale and forwardnesse : and not onely so , but to such a reformation as they seeme throughly sanctified , make much of ministers , and be at cost to any good purpose , and as forward as any : ) and yet with more than all this be bad ground , and reprobate ? alas ! what then shall become of a multitude of our carelesse and forgetfull hearers , of our brutish and senslesse hearers , who are resolued to remaine so ? what of those barren hearts , whose fallow grounds the lord hath plowed vp , sowed on them the seeds of eternall life , watered them with continuall dewes of heauen , and lookes for the fruits of obedience , but reapes onely tares , and cursed fruits of ignorance , wilfulnesse , opposition of sincerity , scorne of his faithfull ministers , and contemning of his grace offered vnto them ? oh my brethren , if euer you were serious in any thing concerning your good , thinke seriously of this one poynt . and if god euer made me able to speake to your hearts , oh that i could carry this poynt in , and reach the hearts of you all ! or rather let the lord , who made your hearts , take this his owne honour , and speake so as they may heare : that numbers of you come short of these bad hearers , and that multitudes of reprobates in the day of the lord , shall rise vp in iudgement to condemne many of vs , who neuer receiue the word so readily , so hungrily , so painfully , so ioyfully , so fruitfully , as they haue done . that numbers of cursed caitiffes shall be able to say more for their owne saluation then numbers of vs : they shall be able to say , lord , wee haue stept many a mile to heare thy word ; wee haue carefully attended , marked , remembred , meditated , conferred , and applyed it : it was our ioy and delight to gaine the knowledge of holy things , and to our knowledge we ioyned zeale , forwardnesse , and reformation : we professed thy name , suffered many things for our profession , loued thy house , reuerenced thy ministers , and would haue parted with our eyes to haue done them good : also we were liberall to the poore saints , and to other good purposes . canst thou say thus much for thy selfe ? if thou canst not , thou commest behinde a cast-away : if thou canst , thou art not yet before a reprobate : and , if hee that cannot say more , shall neuer come to heauen , how shall he come there that cannot say halfe so much ? why should we not hence shame our selues , that reprobates , and such as heauen shall be shut against , are so far before vs ? can we haue comfort or hope in such an estate , as is outstripped by hopelesse and damned hypocrites ? obiect . what , doe you meane to driue vs all to despaire ? is this the way to reach vs the assurance of our saluation , to which you so often call vs ? can we be assured by such a desperate and vncomfortable doctrine ? answ. . this doctrine seemes harsh and vncomfortable to such as faine would presume of a good estate , but haue no good cause , or ground . such as would hang like meteors in the aire , betweene hope and doubt , leauing the assurance and good euidence to such as care for it , are by this doctrine discarded and disappointed : and yet not driuen to despaire by it , because god hath appointed a meanes to draw them out of the danger and despaire of their present estate , by iesus christ , and the sincere embracing of the meanes of saluation and assurance . . this doctrine directly intends the most assured comfort and consolation of gods children , which will hold out in the day of triall , because it enforceth the christian to soundnesse in his course , and to run his race of christianity not as at vncertaintie , . cor. . . which is indeed most vncomfortable . it forceth him to diligence in prouing himselfe : and suffers him not to stay where bad hearers doe , but to goe further , euen so farre as they cannot come . vse . seeing many shall seeke so diligently to enter , and shall not be able , luk. . . let vs seriously examine our selues , and proue , whether wee goe beyond the scantling of reprobates in hearing . wee see how many great things they attaine vnto , who by them neuer attaine to eternall life ; and many hope to attaine eternall life , who neuer attained such gifts as many wicked men haue . but for our assurance of saluation , let vs sift our hearts to the bottome , and gage these hollow vessels , and not content ourselues in any of these gifts , till we can say in truth , heerein i goe beyond a reprobate , neuer could hypocrite attaine this . here for our better furtherance in so waighty a businesse , i will enter into a more speciall examination of these foure things : . of desires . . of illumination . . of ioy . . of growth by the word . in the triall whereof wee shall the better iudge of our owne soundnesse . i. examine thy desires after god and his word , in these particulars . . in the ground of them : then onely are they gracious and acceptable , first , when thou hast proued and discerned that the doctrine is of god , and yeeldest not to it in any other respect , but as to the authority of god : and secondly , when thou hast prized the thing desired aboue all that may be compared with it , and so taking thy heart from all other things , bestowed it onely on it as the chiefe good . this an hypocrite cannot doe : he may attaine a desire , but it is altogether vngrounded . this stony ground desires , and receiues the seed immediately , indeed too hastily , ( the desire being an heritage hastily gotten : ) either out of simplenesse , and leuity , and lightnesse in beleeuing , as prou. . . the foole beleeues euery thing : and they yeeld presently , without any good warrant . or out of policy and warinesse , for indirect and present respects , they so consent to the truth , as that they are as ready to consent to errour , if it be deliuered with any shew , or vrged on them by superiours . the winde driues not the clouds about more vsually , then are these windy professors with winds of doctrine . this therefore thou must doe in the first place : looke that thy desire bee thus soundly grounded . it was the commendation of the bereans , that they receiued the word with all readines , but so , as they searched the scriptures , and knew them to be so . and let vs doe in our way to heauen , as peter in his way to macedonia , act. . . after he saw a vision , hee immediatly prepared to goe into macedonia , being assured the lord had called vs vnto them . . examine thy desires in the matter of them : which is twofold : . in respect of god the chiefe good : . in respect of the word , the meanes to it . for the first . an hypocrite may desire happinesse , as balaam , for selfe-loue ; but properly desires not the loue of god for it selfe . see therefore that thy desire be rather of reconciliation then saluation : rather to glorifie god , then be glorified of him : esteeming the light of his countenance better then life it selfe . this is a pure and holy desire after grace and fauour , aboue all things . for the second . . thou must desire not the word so much , as god in his word : seeke after the liuing god in his ordinances : loue him in the word , who there shewes he loued thee first . many professe loue to the word , who loue not god. . desire the word of the kingdome for the kingdomes sake . for an hypocrite may desire the word of the kingdome for feare of hell . . desire the whole word . an hypocrite may desire some part of it : the promises affect and rauish him , but the conditions are distastfull . gods indulgences and recompenses please him wonderfully , but restraints and impositions are burdensome and tedious . therefore see thou desire the conditions as well as the promises , and loue the worke of the word as well as the wages , yea , if there were no wages : so cannot he . . examine thy desires in the end of them : thus : . an hypocrite may desire the word for science sake , not for conscience ; to puffe himselfe vp , not to humble himselfe ; for discourse , not for direction . if thou desirest the word to learne selfe-deniall , to yeeld conscionable obedience in all things , and to take the constant direction of it , as israel by the pillars in all their iournies , thou art beyond any hypocrite . . hypocrites may desire the word to bee like the children of god in happinesse , but not in sincere obedience ; to meet them at the end , and be saued , but not to ioyne with them in the meanes ; or , if they doe ioyne in the meanes , it is by starts and fits for most part , and vnconstantly . see thy desire be to keepe the way as well as the end of it , though it be all strawed with crosses : and be as desirous of the means as of the end : especially desire the word as a constant light , direction , comfort , and strength : for such are the grones and desires of the spirit . an hypocrite likes heauen well , but not the way to heauen . . examine thy desires in the companions and qualities of them . one is sence of want : they proceed from a bruised heart , as in the conuerts , acts . . and the iaylor , chap. . . true desires are the breathings of a broken heart . another vndiuided companion of them is the word ; they alwaies set a man forward to the word of the apostles , to be instructed by them : as in the former examples : whereas an hypocrite will comfort himselfe , and rest satisfied without the word , in blinde vngrounded hopes . a third is vehemencie and feruencie : they must not bee light or slight desires , but a vehement thirst , as samsons , almost ready to die ; as the hart chased pants for water : an hunger that would breake stone walls , and contemne fire and water , euen the vtmost perils : more eager then any worldling can desire siluer and gold . hypocrites haue desires , but faint , not so earnest within as they seeme to be . a fourth is the good affections that attend it : as an earnest desire to repent , to reforme both the heart and life , to abstaine from lusts , to keepe a good conscience before god and man in all things . a fifth is constancy : as a thirsty man desires drink till his thirst be quenched : as hannahs for a child till she had one : so is the christians , till christ bee formed in him , and then to be still knit neerer vnto him . an hypocrite may desire by starts and moods , as pilate desires to know what is truth , ioh. . but stayed not to know it . he desires the good things of the kingdome , but they are held at such a rate as deads his desires : as the young man : they are cooled and quenched before he attaines the thing he seemed so earnestly to desire . doe thou see , that thy desire bee not satisfied before thou get the thing desired , euen christ and his merits : the more true taste thou gettest , the more earnestly thou wilt desire him ; no rate will be too deare ; all things will be drosse and dung in comparison of him . the sixth or last is , growth in desires and endeuours : spirituall life stayes not in beginnings , but riseth to a great measure of liuelinesse : as a graine of mustard-seed . . pet. . . grow in grace , and in the knowledge of our lord iesus christ. . cor. . . be perfect , desire perfection . but an hypocrite faints in his desires : the labour of vsing meanes is soone ( if not quite giuen ouer , yet ) lessened and abated . get these desires of the word , thus qualified , for the ground , matter , end , and companions of them , and then know to thy comfort , that no reprobate euer came so farre : no bad ground attaines such desires . ii. doe we heare , that hypocrites who shall neuer be saued , attaine a great measure of illumination , and the knowledge of the mystery of christ , whereby they discerne and approue of the truth in iesus christ , refuse and reprooue errours both in iudgement and practice , and hauing escaped such as were wrapped in errours , yet are entangled againe , and ouercome , whose latter end is worse than the beginning ? then be carefull to try thy knowledge and illumination , whether it be got beyond the illumination of hypocrites or no : in foure particulars . . in the matter of it : thus : . an hypocrite may know the story of christs death and resurrection , and the merits of them : but neuer did any hypocrite know the vertue and power of his death and resurrection , as the apostle paul desired , philip. . . obiect . why , did he not know it , and preach it before that time ? answ. yes , he knew well the death and resurrection of christ , as also the vertue and power of them : but he would feele in himselfe that power more and more , standing in the death of sin , and the life of righteousnesse . this experimentall knowledge farre passeth the theorie , and is the knowledge but of a few . . an hypocrite may know in generall , that christ is a redeemer , and discourse excellently of the manner , meanes , and end : and this swimmes in the braine . but there is a particular knowledge , with application , to say with iob , i know my redeemer liueth : and paul , — who gaue himselfe for me . to this neuer reprobate came : if hee could speake it , he knew not what he spoke ; he knowes and speakes onely in grosse . therefore see thy knowledge be distinct . . an hypocrite may know christ as god hath described him in the scripture , but not as he is made of god vnto vs wisedome , and righteousnesse , and sanctification , and redemption . he may know him by hearing and reading , as the samaritans did christ by the womans relation ; but not by his comfortable presence in his heart . hypocrites may know him as he is in himselfe , the sonne of god , the sauiour of the world , and as hee is an head to others , but not to themselues an head or sauiour . see thy knowledge be not knowing onely , and contemplatiue , but a knowledge passing knowledge , and proceeding to feeling ; as that of the samaritans , when themselues had seene and heard christ. . examine thy knowledge in the end of it ; both in respect of thy selfe , and god , and thy brethren . . an hypocrite may attaine a great measure of knowledge , to informe his iudgement , not to reforme his minde ; to swim in his braine , not to season his heart . see thy knowledge bee a renewing of gods image in knowledge . . an hypocrite may know much of god and christ , but little for god and christ : and aime not at gods glory , or the honour of christ , but to puffe vp himselfe , and swell against others : so as though it bee a true knowledge of the true god , in respect of the obiect , yet it is false and vnsound , in respect of the vse and end : onely knowing , to bee knowne to know . . hypocrites may know much in themselues , but a little for others : as many content themselues to bee counted great learned men , but no man the better for all their profoundnesse ; it is so farre to the bottome , that it cannot be come by . sound illumination edifies , and is communicatiue . the light of grace is like the light of the sunne , conspicuous and comfortable to all eyes : as elihu speakes of himselfe , wine in vessels will haue vent ; so sound knowledge will vent to the family , friends , neighbours , and strangers . . examine thy knowledge in the companions of it : . humility : god teacheth onely the humble : and swelling knowledge is carnall knowledge . none knowes god aright but he that first knowes himselfe : and he that knowes himselfe aright , cannot but bee humble . . loue of the brethren : . ioh. . . hee that loueth not , knoweth not god ; that is , powerfully and effectually : for , from loue of god , flowes loue to his image . . constant hearing : . ioh. . . hee that knoweth god , heareth vs. and the spouse saith , it is the voice of my beloued , cant. . . sheepe will heare the voice of the shepheard . . practice : . ioh. . , . hereby we are sure that we know him , if we keepe his commandements : he that saith , i know him , and keepeth not his commandements , is a liar , and the truth is not in him . an hypocrite may know idly and vnfruitfully , but neuer produceth his knowledge into sound practice , which is vniuersall : tit. . . they professe they know god , but in their deeds deny him : whereas all sound knowledge is practicall . if ye know these things ( saith our sauiour ) blessed are ye if ye doe them . and to such as know abundantly , so as they be able to preach powerfully , but ioyne not practice to their knowledge , though they professe they know christ , yet shall hee professe hee neuer knew them , math. . . depart from me , ye workers of iniquity . therefore i say vnto thee , as dauid said to his son salomon , . chron. . . know the god of thy father , and serue him . bee not a follower of christ , except thou be a friend . ioh. . . ye are my friends if ye doe what i command you . and consider these two things ; . knowers and not doers , shall be beaten with the more stripes , luk. . . . onely doers shall enter into heauen , math. . . . examine thy knowledge in the growth and continuance of it . first , see it grow : grow in grace and knowledge , . pet. . . but this growing is not in the vnderstanding onely , but in feeling : and here an hypocrite failes . secondly , see thy knowledge continue . an hypocrite may know much , but it is as a lightning , a flash that soone vanisheth . his knowledge may light him a little way , but lasts not to set him thorow to the bride-chamber . for hypocrites being children of darknesse , as their light for the present is mingled with much confusion and darknesse , so it ends in darknesse . if thy knowledge bee sound , it is like the light of the sunne , that shines more and more till perfect day . looke that thy knowledge be thus qualified , for the matter , apprehending not the story , but the vertue of christ ; not in generall , but with speciall application ; not as christ is in himselfe , but as hee is to thee : and for the end , that it be as well for god , as of god ; that it renew the minde as well as the vnderstanding ; that it be for others as well as thy selfe : and for the companions , that it bee attended with humility , loue , hearing , and practice : and lastly , that it grow and continue . now it is beyond all knowledge of hypocrites : and now thou mayest comfort thy selfe in thy illumination . iii. heare we from the text , that a man who shall neuer come to heauen , may receiue the word with ioy , taste of the heauenly gift , haue some apprehension of the excellency of christ , some sight of gods fauour , some sence of grace in his heart , some worthy gifts of the holy ghost , and an hope of enioying euerlasting glory , ( all which makes vp his ioy ? ) now let vs not deceiue our selues , or trust in vaine hopes & perswasions , as if we were good christians , because wee haue either been stricken sometimes in hearing with sorrow and amazednesse for our sinnes ; as felix trembled , and ahab was troubled at the word of eliah : or because we haue had sometimes in our selues great ioy in hearing . thou maiest weepe at a sermon , or reioyce at a sermon , yet be bad and barren ground : though we denie not these to be good motions . but let vs examine both our ioy , and the ground of it , which is our taste and apprehension of christ , and see if we can finde that in them , which is not , nor euer was in the ioy and taste of the hypocrite . . examine thy ioy in the ground of it , namely , a taste and apprehension of christ. an hypocrites apprehension is but a vaine presumption , which makes him reioyce when he hath no iust cause . he mistakes himselfe and ouerweenes his estate . hee thinks his faith vnfained , his regeneration sound , his repentance true , when all is otherwise : and as a begger , dreames he is rich and full of gold , when all is a delusion . besides , his apprehension is for measure a taste , not a feeding : as a cooke , not as a guest . and what hee doth apprehend , hee bestowes not in the bottome of his heart , where some stone or other lies , and allowes it not rooting . . examine thy ioy in the matter of it : . it must be heauenly things : as . the fauour of god , psal. . . . our name written in the booke of life , luk. . . . a sweet taste of the word , . pet. . . . firme hope of a blessed resurrection , psalm . . . . a pure and holy ioy is more in god himselfe and iesus christ , than in all holy and heauenly things beside , and in all other things for them . therefore the godly are said to make the almighty himselfe their delight , iob . . as the hypocrites doe not , neither can doe . it is a ioy of saluation , but in the god of our saluation , that hath couered vs with a robe of righteousnesse , esa . . an hypocrite may delight in holy things , but for nouelty , or vaine-glory , in vttering such knowledge as others haue not , or selfe-loue , or the like . . sound ioy is more in the time and things to come , than for the present . an hypocrites ioy is for the present , and in the present : it is sudden , as the text saith , incontinently it receiues the word with ioy , and soone abates . and in present things , a conceit of a present good , at least in appearance ; but in good things that are further off , v.c. in gods electiō , or eternal life , it reioiceth not so much , because there is euer more sence than faith in it . . examine thy ioy in the measure and degree of it . the ioy of the regenerate in holy things is the chiefe ioy : psalm . . . thy law is better vnto mee than thousands of gold . and psal. . . — if i preferre not ierusalem to my chiefe ioy . in hypocrites it neuer exceeds the ioy in the world : the profits , and pleasures , and aduancements of the world , doe more comfort and affect their hearts , than the ioy of the word : and therefore they forsake the gospell for them . the wise merchant sels all for the pearle , and goes away reioycing , math. . . the martyrs ioyed more in the word , than in riches , honours , liberty , life , or all the world . . examine thy ioy in the companions of it : which are of two sorts . first , holy affections , three in number : . feare and reuerence : sound ioy is neuer dis-ioyned from true feare of god , psal. . . reioyce before him with trembling . phi. . . worke out your saluation with feare and trembling . . loue of grace aboue all things . dauid neuer danced so , as before the arke , because he loued gods presence . and simeon was neuer so ioyfull ; as when hee had christ in his armes , because hee loued him . . sorrow to see the word not kept : psa. . . mine eyes gush out with riuers of water , because they keepe not thy law. and indeed sound ioy comes out of sound sorrow for sin . ioh. . . ye shall sorrow , & the world shall reioyce , but your sorrow shall be turned into ioy . lots righteous soule was vexed with the vncleane conuersation of the sodomites , . pet. . . secondly , there are certaine holy graces attending it : . humility . it issues from true humiliation in the sence of his owne infirmity . the ioy of an hypocrite is proud , because he sees not sinne , or not all sinne : and promiseth , and assureth that to it selfe which the word doth not . . regeneration : the ioy of an hypocrite is a ioy of illumination , not of regeneration ; as a man reioyceth in the sight and light of the sunne , but not in the sence of comfortable heate , quickening , and reuiuing by it . the one reioyceth to heare of a pearle , the other to haue it . . faith attends the ioy of the regenerate : therfore it is called the ioy of faith . the hypocrites ioy is a ioy of affection , not of faith . he reioyceth to conceiue of rare nouelties , and deepe mysteries , but not as deeply rooted in himselfe . . righteousnesse attends it . an hypocrites ioy is alwayes ioyned with the raigne and delight of some sinne . see thy ioy take righteousnesse for his companion , and dis-ioyne not them whom the holy ghost hath ioyned , rom. . know if the loue of one sin raigne , if thy ioy marre not the taste of carnall ioyes , if it thrust not downe the rule of the loue of the world ; yea if it imbitter not the rellish of earthly delights , thy ioy is vnsound . . the last grace is constancy and continuance : it is an euerlasting consolation , . thes. . . and of this ioy christ hath said , you shall reioyce , and , your ioy shall none take from you , ioh. . . yea this ioy increaseth according to the increase of grace , and continuance of meanes . it holds in aduersity , in persecution , in life , in death , and is most vnspeakable and glorious in heauen . but the ioy of hypocrites is a blaze at first , and soone out : it is suddenly and irrecouerably lost : a little persecution or triall turnes all into sorrow and heauinesse : but at their death , and afterward , not a sparke remaines . so as iob said truly , the ioy of the hypocrite is but for a moment . if thou finde that thy ioy is thus qualified , no hypocrite falling from his ioy , need dismay thee , thou art beyond his farthest reach : thou hast drunke of the well of consolation , and shalt neuer thirst againe . the stranger neuer enters into this ioy . iv. hearest thou from the text , that a wicked man may grow vp , and rise vp to a farre degree of profession , and reformation ? yea that an hypocrite may outwardly performe all that true christians can doe , and leade his life so seemly , so innocently , as how euer he shall neuer come to heauen by it , yet his paines shall bee lesse in hell , where it shall bee easier for some than for others ? hearest thou this ? then what great need is there , that euery one of vs , who would not at length proue reprobate ground , should try our growth in our profession and standing , not contenting our selues with a forme of godlinesse , ( which now goes for good christianity : ) denying the power of it ! . examine thy growth from what roote it is : two wayes . first , an hypocrite springs from no root but onely the old adam , and whatsoeuer is of flesh ( saith christ ) is flesh . but sound growth in profession or reformation , is from a new creation , a tree of righteousnesse , the planting of the lord , transplanted out of the old stock of old adam , and new rooted into the second adam by spirituall regeneration : and from this root all acceptable growth riseth , according to our sauiours speech , first make the tree good , &c. secondly , all the growth of an hypocrite is from an heart which at best restraineth some euill , but neuer changed vnto good . but sound growth is from an heart renewed , a soule mortified , a pure heart , and good conscience , . tim. . . . examine thy selfe in what fruits thou growest . the best fruit of an hypocrite is in externall things , and by externall things . as first , by education he may grow in ciuility , and in morall vertue , which many thinke religion enough . this was the righteousnes of the heathens , of the scribes and pharises . secondly , by the meanes of saluation he may grow to an externall holinesse . v. c. hee may grow in knowledge , in hopes and confidence , in zeale , in many outward seemly duties , and rest in these , or in some other things , in stead of some inward graces , which would better bestead him . but a sound christian , because hee knowes that without faith nothing is pleasing to god , lookes especially to grow in faith . and knowing that pure loue must flow from faith vnfained , hee seekes to grow vp in feruent loue of god , of his word , of his image , of his children , and all holy things . and because humility is the foundation of all good graces , he layes a good ground there , and builds all vpon it . and because he cannot be zealous as iehu , who still followed the vile sinnes of ieroboam his father , he growes most in most inward hatred of his most inward and secret corruptions . thus whereas a barren tree stayes in leaues and showes ; hee , as a good tree , growes to bring the best fruits , euen the best , and most sound , and shining graces . . examine thy selfe in what measure thou growest . a sound growth is filled with fruits of righteousnesse , laden with the fruits of the spirit : ioh. . . herein is the father glorified , that ye bring much fruit . and sound growth is in euery part , in euery affection , and in euery grace . but the growth of an hypocrite is two wayes peccant : . it is delicate . . it is partiall . it is delicate . he will professe and reforme so farre as he list , but will keepe a brothers wife , or spare some agag , or hold some sweet morsell vnder his tongue . he may , and will amend many faults , but some one or other he reformes not , nor wil reforme . whereas , were the growth sound , it would conscionably respect all the commandements : it would somewhat reforme all sinnes : it would striue to bee vnblameable in spirit , soule , and body , . thes. . . againe , it is partiall , and so the hypocrite deceiues himselfe two wayes : . sometimes hee growes in the profession of faith , not in the grace of faith , as it is noted by christ of certaine disciples , that they beleeued not , ioh. . . many pretend faith , when they are without feeling , without application . . sometimes on the contrary , he rests in a supposall of faith , without the profession of faith : now his policy is his religion . against both these deceits , see thy faith and profession grow alike , and bee able to say with the prophet , psal. . . i beleeued , therefore i spake : and with the apostles , we cannot chuse but speake what we haue heard . indeed somtime the child of god may haue faith in the heart , and not profession in the mouth , but that is either in the beginning of grace , as nicodemus , or in tentation , as peter for feare , or gods desertion , till christ looke backe againe . . examine thy affection in growth . growth in grace is vnlike the growth of nature . in nature the more a thing growes , the higher it is ; in grace , the lower ; the further thou growest , the more humble thou art . and why ? . because no grace outgrowes humility , which is planted before any other . . he that is more growne , sees more cleerly his want of growth , and is humbled in his want , as the poore man , mark. . . i beleeue , lord , helpe my vnbeliefe : and as the apostles , luk. . . lord , increase our faith . . this spirituall pouerty keepes him hungry , and he will grow still till hee be best at last . contrariwise , vnsound growth sees not his vnproficiency in growth , and so is proud of that hee hath , and quickly growes to saciety , and security , and thinkes himselfe growne farre enough . . dost thou continue in growth , euen in opposition , and to the conclusion ? as . doth grace grow against nature , whē nature pleads peace & profit , and perswades it is no wisedome to be meddling , when flesh and blood saith , master , pitty thy selfe ? this is a signe of soundnesse , when nature takes one part , and the word another : now the commandement preuailes : for an hypocrite abides no thorow-mortification . . doth thy faith grow against thy feeling ? an hypocrite may bee perswaded of gods fauour for the present , while hee feeles a flash and sudden gleame ; but if that flash be gone , his faith is gone , because his feeling is . but faith is sometimes at defiance with feeling : it is the euidence of things not seene : and will hold his perswasion against sence . if iob feele god killing him , yet his faith will trust in him : and abraham will hope against hope , rom. . . . doest thou grow in this frozen and wintrous time , so stormie and blustering against sincerity ? doest thou flourish like a greene bay-tree , in the winter of this age , in want of encouragements and example ? this is necessary . for an hypocrite may seeme to grow in the sunne , and peace of the gospell , but hardly shares in the scorne and contempt of it . some selfe-respect may hold him in a while , but hee hardly growes in the want of discipline , and in termes of liberty . lastly , doest thou continue in growth and fruits ? a whistling winde makes rotten fruits come tumbling downe , though they seeme beautifull : so is tribulation to glorious christians , it makes all the fruits of hypocrites fall off and come to nothing . but in sound growth of grace , not so much as the leaues wither or fall off , psalm . . . because there is a continuall supply of moisture of grace , a well flowes in his belly to eternall life . iob for all his trials will perseuere in his vprightnesse . and if satan shall winnow as wheate , christ shall pray that thy faith and fruits faile not . these are sure notes of triall , whether our growth be sound , and gotten beyond that of hypocrites noted in the text. it stands vs all in hand to try our selues , whether we be sound in faith ; and not to content our selues with profession , or outward reformation . if reprobates be before vs , where is our comfort ? what our portion ? if herod heare , and bee damned ; if he doe many things , reuerence iohn , and the like ; and thou heare not , reforme little or nothing , contemne the meanes , &c. what canst thou thinke will become of thee ? lastly , what comfort can it be to come behinde the diuell , who beleeues and trembles ; or iudas , who confesseth his sin , makes restitution , and seemes to be gracious ? it withered away , because it lacked moisture . ] hauing spoken of the successe of this seed cast into the stony ground , in the commendable hopes it gaue in the beginning : now we proceed to the lamentable and dolefull successe in the conclusion , with the reason of it ; both in the words now read vnto you , . it withered away . . because it lacked moisture . but that which our euangelist here shortly setteth downe as the reason of this withering , wee haue more at large in the other euangelists , who being laid together , affoord vs the causes in this order . some are inward : . positiue : hardnesse , stoninesse . . priuatiue , want of . moysture : in text. . earth , mar. . . . roots , vers . . ibid. outward : persecution , math. . . tentation , luk. . . first , of the withering of these glorious professors : then of the causes . this withering is a falling away , but not all at once , but by little and little , as a leafe loseth his greennesse and flourish , and withers by degrees . for the word implieth the manner of their falling . neither is it a falling away in part , or for a time , as the disciples , and peter in the time of christs passion : but a finall falling away from all their graces ; from which falls is no returne or rising . and therefore neither is this a withering of persons truly iustified , or a fall from iustifying faith , which they neuer had , ( as papists would haue vs beleeue ) but from temporary faith of hypocrites , as the text is most plaine , calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . here consider foure things : . how men wither away in grace . . the danger of withering . . notes of a man withering . . the vse and application of all . for answere to the first : men , euen great professors in the church , wither foure wayes : . in iudgement . . in affection . . in practice . . in the vse of the meanes . in iudgement : when they fall off the grounds of sincerity and truth , whereof they were once perswaded : as many who decline , and for by-respects are carryed from the truth which they once embraced : such as demas , who forsooke the truth , to imbrace the present world . thus did the galatians wither , and by little and little fell to another gospell : at first in part , and through weaknesse afterward in whole , and by obstinacy . such were hymenaeus and philetus , who once held the truth concerning the doctrine of resurrection , but in short time erred concerning the faith ; saying that the resurrection was already past , and destroyed the faith of many , . tim. . . as this was prophecyed of these latter ages , so our eyes haue seene the same abundantly verified in numbers , who in these later times haue departed from the faith , and giuen heed to spirits of errours , and doctrines of diuels , . tim. . . i will not speak of such learned men , as in queene maries dayes fell from the truth of the gospell , which themselues had professed and defended ; such as bonner , gardiner , &c. but numbers now in this light are declined , and darkened in comparison of their owne light . as for example : . our doctrine a long time hath been , that our iustification is by faith onely , without workes naturall , morall , yea or of grace : according to the scripture , rom. . . but how haue many withered in this maine article , who now will haue workes dipt in the blood of christ , come into the matter of iustification ? so that christ is but halfe a iesus , halfe a sauiour . . the common iudgement was , that gods election and reprobation are absolute , depending onely vpon gods will and pleasure : according to the scripture , ephes. . , . but how generally are men withered , and gone from this truth , as if their wits were now to be refined by arminius ? concluding them to be conditionall , depending vpon mans willing or nilling to receiue the grace of god. how doth the doctrine of vniuersall redemption and grace creepe abroad euery-where as a gangrene ? teaching , that effectuall and sufficient grace is offered to all and euery one , by which they may repent and beleeue if they will. . the receiued truth was wont to bee , that the pope is that antichrist , and rome babylon , ( as the iesuites themselues confesse : ) and therefore we haue done well to separate from them . how many are withered from this truth , and are loth the pope should bee that notorious antichrist , but the turke rather , ( who neuer yet sate in the temple of god ? ) and haue deuised a new rome or sea for him , onely discouered by popish geographers . . the common iudgement heretofore was , that christ is present in the supper sacramentally to the faith of the receiuer . but now many are withered , and now christ must be present there , after a manner not to be questioned or disputed . . the common iudgement of protestant diuines was , that our religion differed from popery in substantiall and essentiall poynts . but many are gone from that , and now we differ but in circumstances , and there needs but a small modification in most poynts betweene vs : an english , yea or a popish cassander might bring vs together ; though heauen and earth shall come as soone together , as these two religions agree in the fundamentals . time would faile to speake of the generall withering in iudgement , in the doctrine concerning the strict obseruation of the sabbath , which some thinke alterable and obseruable at the will and pleasure of the christian prince ; though it were written by gods owne finger in tables of stone , as no alterable law was . so concerning christs locall descending into hell , in his soule . concerning the restoring of auricular confession , with separating some abuses onely in the manner . concerning the needlesnesse of so much preaching : as if the honour of the ministery were , to thrust downe the exercise of it . and lastly , concerning a mans falling wholly and finally from grace , who is truly iustified and sanctified . thus are numbers of men tost with the waues of contrary doctrines ; to whom the truth is yea and nay , now this , now that , according to their occasions : now they are resolued , now vnresolued . . men wither in affection , falling from their first loue , from the heate and zeale for god and goodnesse , which once they had : as old men that are withering , grow cold and chilly , abated of their heat and vigor , which they had in their state & strength . how haue many , who seemed once feruent in spirit , and most forward maintainers of religion , now cooled their affection , and come to a state of indifferency , if not of neutrality , & framed themselues to such a moderation , as will iust serue the scantling of the time , the law , their owne profit , preferment , and reputation ? yea some that are fearefully gone from their first loue , commend their owne wisedome in it : they were ( they say ) forward and foolish in the heate of youth , to speake against this , or that ; but now they see their errour , and admire their present stayednesse , and the golden meane which they haue attained : till all affection to goodnesse bee expiring and gasping . some that formerly were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , burnt in spirit against superstition , profanenesse , othes , sabbath-breaking , &c. are growne key-cold : the sway of times hath been as water cast vpon the coales of their affections , or in some hath beene as bellowes to blow vp an anguish and distempered heate for the contrary . some that haue giuen the right hand of fellowship to godly brethren , and haue taken them into their bosome , for the image of god and his graces , can now looke asquint on them and dis-affect them , as men too farre on the right hand : whereas , they being in the same way they were , these be gone not further from them than from themselues . . great professors wither in practice : as the galatians , chapter . verse . did runne well , but something letted them , and cast them backe . haue not many made themselues trespassers , in destroying what they seemed to haue builded ? how haue many begunne in the spirit , but end in the flesh ; who hauing escaped the filthinesse of the world , are intangled againe therein , as the dogge returning to his vomite , and the swine washed to her wallowing in the myre ? how many haue wee obserued so strict in their course , that they could endure no sinne , no nor the appearance of euill , in themselues or others ? they seemed to hate the very garment spotted by the flesh . now they see many of the same things to bee more indifferent , in which men may be more nice then wife . nay they are growne so strong , as their stomacks ( like ostriches ) can digest othes , playes , profane and wanton speeches , in themselues and others . euery one sees them withering apace , but themselues see it not . lastly , how many out of their loue to religion , were formerly much and often in deare and costly duties for god , for his gospell , and saints , as the galatians , who would part with their eyes to doe paul good ? but now they can slinke away , except the dutie be cheape and easie . if good countenance to religion , or good words ( which are good cheape ) will serue the turne , that they will affoord : no more . . men wither in respect of meanes , which should preserue their gifts and greenenesse . some haue made conscience of the word preached , and tasted the sweetnesse of it , so as nothing could hinder them from hearing all the sermons they could come at . but now the man is nothing so sharpe set , euery straw is a lion in his way , hee hath not so much leisure as he had , or he hath a greater charge : whereas indeed hee onely hath not the same thirst and desire after grace in the meanes of it , but rather ( as an vnthankefull israelite , ) loathes the sweete manna , which at first was so precious . others were wont to pray much and often , and that with such earnestnesse , as if they had been right israelites , who were resolued to wrestle it out with god : but now much of that labour is remitted , the hand growes so heauie , and so ready to fall downe , that aaron and hur haue much adoe to support them . some were once diligent in instructing their families , in reading the scriptures with them , in carefull watching ouer their behauior , as if they had meant to haue gone thorow with ioshua his resolution . but now more then halfe the allowance of the family is taken away . thus as a man in decay casts off some of his traine , and sets himselfe at a lower rate : so , hee that is withering in grace , sets downe himselfe in iudgement , affection , practice , and diligence in the meanes . and this is the first generall thing proposed . the second is the danger of such withering : which we shall clearely see in foure particulars . . in respect of god , they are most hatefull , seeing they can finde nothing more worthy forsaking , then the good way , and esteeme euery thing better worth keeping then gods image and graces . therefore he stileth them dogges and swine , . pet. . . and most vncleane beasts which his soule hateth : as in whom his spirit ceaseth to worke , by illumination , sanctification , consolation , and giueth way to the diuell . . in respect of the church : they bring scandall to the weake , and the scorne of the wicked vpon themselues and all professors . they wound the hearts of gods children , who in them are made vile to the world. they open wicked mouthes to speake euill of the way of god. lastly , they confirme and harden many in their libertine and loose courses . . in respect of the sinne it selfe : none more dangerous . for first , relapses ( wee say ) are farre more dangerous then first diseases . secondly , satan returning , comes with seuen more wicked spirits then himselfe : and so hee is for euer held vnder the power of satan . thirdly , this sinne is commonly punished with other sinnes ; which is gods most fearefull stroke : to which hee seldome giues vp his owne . fourthly , it is in the degrees of the sinne against the holy ghost , and easily brings a man into that estate , that there may bee left no sacrifice for his sinne . . in respect of the iudgement that awaites and ouertakes this sinne . first , the house not founded on a rocke , must fall , and the fall is great and irreparable , matth. . . secondly , the iudgement is certaine , as which is already in part inflicted : the talent is already taken away , and nothing remaines but casting the vnprofitable seruant into hell-fire , matthew , chap. . vers . . the third generall thing proposed , is , notes of a man withering in grace . and these are sixe . . a resting in a common and generall hope of a good estate , without desire or indeuour to seeke markes of certainty , or speciall assurance in himselfe : as a foolish trades-man hopes his estate is good enough , and beares his creditors in hand it is so ; but hee is loth to cast vp his bookes , or come to a particular view of it . no surer argument of a man decaying . . an opinion of sufficiency : that hee hath grace enough : hee will seeke no more , because hee pleaseth himselfe in his present measure ; and hee that careth not to increase his stocke , wastes of the principall . and not to goe forward , is to goe backward . therefore alwaies displease thy selfe in the measure of grace alreadie receiued , saith augustine . . a comparing of a mans selfe with those that are of lower and inferiour graces , or meanes . our fathers ( say some ) were saued with lesse adoe ; they heard but few sermons , and knew not what the precise fashion meant . but what saith our sauiour , luk. . . where men commit more , more is expected ? others come to church as others doe , and liue ciuilly and soberly , yea , haue as much knowledge as such and such of their ranke , and they hope , as much conscience too ; and are not very ambitious to steppe before others in this course : but for the patternes of scripture , and the example of saints ( registred for our imitation ) they thinke concernes not them , because they cannot be saints . here is a marke of a man withering , and growing worse and worse ; who will not be drawne beyond them that are but a step beyond the worst : because hee scornes the best examples , as too singular . . a shunning or slighting of gods ordinances : a willing excommunicating himselfe from the assemblies , when he list . that mans strength is abating , who fals from his meales . hee must eate , that must liue . and the plant that would not wither , must draw moisture dayly . or , if vsing publike meanes diligently , hee neglect priuate , hee is on the withering hand . we cannot haue our ruinous hearts stand vpright , further then we dayly repaire them . the word and prayer dayly vsed , are soueraigne meanes to heale dayly infirmities . a sound beleeuer , whose leafe shall not wither , is a tree standing by riuers of water . . secret sinnes ordinarily committed , not bewailed , not reformed : and the same , of such as men count small sinnes , lesser oathes , idle speeches , rouing thoughts , lashing out against professors of religion , expense of time in excessiue gaming , company keeping with naughtie and scornefull persons , idlenesse in the calling , or in the sabbath . if men can run ouer these , or any of them dayly , and not humble themselues for them , yea and reforme them , they are withering apace : i feare , such a man will soone come to nothing . . hatred of gods children , and the way of iust men , whether open or secret . how can they keepe their greenenesse , who cannot abide the greenenesse and graces of others , but can be wittie in priuy girds and scornes of such as endeuour to preserue themselues from withering ? that these are withering , see psalm . . . they that hate sion , shall be as grasse on the house toppe , which withereth before it come forth . and ( whatsoeuer many conceiue of themselues ) this is certaine ; if thou auoyd society with gods people , and bee ashamed of them , or fellowship with them in the gospell ; if more perillous times come , thou wilt easily wither , and stand ( as iudas ) with them that apprehend christ. vse . seeing so many great professors wither away so dangerously , let him that stands , take heede lest hee fall , . cor. . . see we men of so great illumination , affection , & reformation ( as in this stony ground ) wither quite away ? how necessary then is that exhortation of the apostle , heb. . . take heede that no man fall away from the grace of god , and chap. . . take heede of the euill heart of vnbeliefe , to depart from the liuing god. a necessarie exhortation for all : the hypocrite , because he is in danger of finall withering , and shall perish in it ; and the lesse hee feares it , his danger is not the lesse : as also the sound christian , who , though he cannot fall quite away , because the lord puts vnder his hand , yet by fearing to fall , he auoydes falling , and being falne , recouers himselfe againe . let euery godly man looke hee stand on firme ground : for reprobates may seeme to stand , and be greene for a while . neither let any content himselfe , that he heareth good sermons , or that hee reioyceth therein for the present . for , as we read ioh. . . iohns hearers esteemed him a burning & shining light , and reioyced in his light , but it was but for a season . and this text of ours tels vs , that many heard our lord himselfe , and that with ioy , yet withered away : and ioh. . . many that had heard christ , and followed him for a time , as if they had beene sound disciples , ( as the text calleth them ) went away from him , and walked no more with him . obiect . there is no feare , so long as we be protestants , and not papists ; so long as wee professe the truth , and denie the grosse points of popery , which cut men from christ. answer . there is a two-fold withering : one in iudgement , the other in practice . that in iudgement is two-fold : either totall , or partiall . totall : when a man departs from the whole doctrine , as they that turne from the truth of christ , and sup vp the whole filth of antichrist . partiall : when a man holds most truthes , but departs from the sincerity of it . and this ouerturnes many protestants , who will neither be papists , nor yet sincere protestants , but so farre iudge religion woorth holding , as they can gaine by it . withering in practice , is either in profession , or in action . thou mayest hold the profession of religion , and yet by persisting in wicked manners , manifest , thou acknowledgest not christ thy lord , and that thy selfe art not of the truth . doe wee thinke demas cast off the whole profession of religion , when hee forsooke the truth , and exchanged it for the world ? or did the galatians turne gentiles , and quite forsake the profession of christ , when they turned to another gospell ? or did the pharises , or such as sinne the sinne against the holy ghost , wholly renounce the profession of religion ? oh then neuer stand vpon profession , but vse the meanes to preserue thee from withering in iudgement or practice , in whole or in part . quest. what be the meanes to keepe vs from withering ? answ. . get sound iudgement , to discerne the truth from errour . and this is obtained in the publique ministerie . if wee would not quench the spirit , we must not despise prophecie . if we would not fall , we must be grounded on the foundation of the prophets and apostles : by priuate reading , meditating , and conferring of the scriptures , which notably begets and confirmes soundnesse of iudgement : and by prayer , which obtaines the spirit , who is called the spirit of iudgement . the lampe failes without oyle : and they that forsake the assemblies , shal finde their light of iudgement and vnderstanding to grow dimmer daily , till they be wholly put out . . sound perswasion of the truth thou professest : that thou mayest not please thy selfe that thou hearest the truth from the mouth of the preacher , or hast it in thy bible at home , no nor content thy selfe that thou hast it in thy mouth or discourse , but that thou hast the experience of it in thine heart . how doth experimentall knowledge fixe it selfe in the soule ? let a man once taste the sweetnesse of christ and his merits , he can neuer be a papist in the point of merit , but he will detest his own works as drosse & dung in comparison . let a man once come to the experience of gods fauour and loue through his christ , it will be stronger then death , no water can quench it : hee shall not hang in a doubtfull suspence of his saluation , or feare finall falling away ; hee shall be farre from wauering , and much more from withering in these points . let a man once get experience of the sweetnesse of godly life , of gods blessing accompanying it , of inward peace , and tranquillity of minde , of safety vnder the wing of god , and the many priuiledges which goe with the carefull watch ouer the heart and life : this man shall not easily fall from his fruitfulnesse , nor be drawne to such sinnes as blast and ouerturne others by the rootes , and that suddainly . whereas hee that holdes his religion , because the prince holdes it , will runne with the time , and swimme with the streame ; the times and winds are not more mutable than he : let the times change but a little , his religion is withered and gone . or if men hold holy doctrines onely swimming in the braine , and attaine vnderstanding rather to furnish their discourse , than to guide their course ; and want the experience of god , the sence of faith , the breath and motions of heauenly life , in the seate of life , that is , their hearts and soules ; they shall easily bid truth farewell , if with conuenience they cannot hold it in their iudgement , or hold it forth in their practice . . sound affection and loue to the truth , vpholds from withering in it : when the wise christian esteemes the pearle worth selling all to buy it . loue any thing better than grace , thou art gone . demas loues the world better , and easily forsakes the truth . how many lights in the beginning of their profession , haue been extinct by the world comming vpon them ! the profits , pleasures , and aduancements of it , haue made them idle , dissolute , almost profane . if thou wouldest auoide that fearefull apostasie threatened against the limmes of antichrist , . thes. . , . thē must thou receiue the truth in the loue of it . . sound conscience : to which is required . sincerity . . tendernesse . the former , when a man is inwardly a true israelite , nourishing no guile , no deceit willingly . neuer was there hypocrite , but became a withered reuolter . the latter feares all sinne , checks all sinne , euen the least , the dearest , and closest bosome sinne . sound conscience allowes not his master the smallest sinne , but deales faithfully with him , and giues him no rest till hee haue rid it away : which is an excellent meanes of vpholding in grace . whereas an euill conscience makes shipwracke of faith , and this blasted and withered hymeneus and philetus , . tim. . . and a sluggish conscience , which swallowes small things , easily growes by degrees to digest greater , and at last falls from all , to recoyle almost at nothing . . sound conuersation : fruitfulnesse in our life fastens our faith , and a barren life hath little stability . our sauiour ( math. . . ) shewes , that he is the stable christian built on a rocke , that heareth the word of god and doth it . and god vseth to recompence practice of grace with increase of grace . no surer strengthening of faith , than by obedience to the faith . ioh. . . if ye doe these things , yee shall know my doctrine . psalm . . vlt. he that doth these things , shall neuer fall . the more thou vsest thy talent , the more thou shalt gaine : as the womans meale in a barrell , the more they spent , the more it increased . . sound fellowship in the communion of saints : in receiuing and communicating christian admonition , reprehension , counsell , comfort . euery member is made for the good and strengthening of euery one . and we are commanded to stirre vp the gift of god in any : . thes. . . exhort one another , and edifie one another . also to strengthen the weake knees , heb. . . now that we may be the more effectually moued to vse these meanes of not withering , let vs consider , . that popery increaseth daily , in all places , in all degrees , and our triall may be at hand , wee know not how soone . . this withering is fatall to reprobates , befalls them onely , and cannot happen to the elect of god , who cannot bee deceiued , math. . . . experience tells vs , that wee may truly say of some great professors , as christ said of the figtree , how soone are they withered , and come to nothing ! a manifest argument that the sentence of christ is out against them , neuer fruit grow on thee any more . hauing spoken of the withering of the seede in this bad ground , wee come now to the causes thereof , as they are set downe by the euangelists : and first to the inward , and positiue cause , stoninesse or hardnesse . it fell among stones . hence obserue , that the seed of gods word brings forth no sauing fruite out of an hard heart , or stony ground . now when i speak of an hard heart , i meane not euery heart that hath some hardnesse in it : for so hath euery mans heart , euen the most softened : but there is a threefold hardnesse of heart : . totall and finall , as in the wicked and reprobate . . totall and temporary , as in one elect , but not yet called . . partiall and temporary as in all the elect , now conuerted . in the two former , because there is raigning hardnes , the seed of gods word is fruitlesse , vnlesse by preparing one to condemnation , the other to conuersion . in the last it is fruitfull to saluation : where the worke of it is , daily to abate and mollifie the remaining hardnesse . now for proofe of the poynt : psalm . . . the iewes being hardened in heart , would not know his wayes . zech. . . they refused to hearken , stopped the eare , pulled away the shoulder , and made their hearts as an adamant . ier. . . the lord complaines , that euer since the day hee brought them out of egypt , he sent all his prophets , rising early , but they would not heare , nor encline their eare , but hardened their necke , and did worse than their fathers . ezec. . . the house of israel will not obey thee , for they will not obey me : the reason followes , the house of israel are impudent and stif-hearted . the reasons hereof arise out of the similitude . . stones resist the stroke , and can endure a great strength of strokes before they will bee broken : so the stony heart resists the stroke of the word : the hammer of the law , with all the strength and terrour of its iudgements and curses , doe not a whit pierce it : as the leuiathan described by iob , chap. . . his heart is as the nether milstone , and he accounts iron as straw : the stones of the sling are as stubble to him : he laughes at the shaking of the speare : he will not rise for y e sword , or the speare , or the dart , ver . , . a notable resemblance of a wicked hard-hearted man , as pharaoh for example ; hee heard the word , saw the miracles , and felt the mighty hand of god ; but at the end of euery plague , the foote was , but pharaoh hardened his heart , and would not let the people goe . of the same inuincible hardnesse were steuens aduersaries , act. . . ye stif-necked and vncircumcised of hearts , and eares , ye haue alwayes resisted the holy ghost : as your fathers did , so doe you . . to bring forth fruits of grace and saluation , the ground must be soft , and the soyle must bee mellow for the seed . but what way can you make a stone soft ? let the sunne shine , or the raine fall on it , yea cast it into oyle , it is a stone still . so the heart abiding hard , no meanes can mellow or soften it : the comfortable heat and light of gods gracious spirit , which changeth other hearts , changeth not this : the raines of the word , and dewes from heauen continually distilled , soften it not : the oyle of gladnesse , or of gods bountifulnesse , which leads others to repentance , mollifies it not . . vnto fruitfulnesse in grace is necessarily required a change and conuersion in the ground of the heart . for all hearts naturally are so stony , as no fruit can be expected , no more than from an vnsteared ground . and therefore as the ground must first bee rent vp with the plough , to soften the earth , and then laid euen by the harrow and rollers : so the ground of the heart must bee rent vp , and cut with the plough of gods law , and laid euen againe by the doctrine of the gospell , before fruits of grace can be produced . act. . . the first preparation to fruits in those conuerts , was the piercing and pricking of their hearts . but how can you cut a stone , what compunction can you worke in it ? how can you pricke and pierce it , while the natiue hardnesse remaines ? hence the lord by the prophet ieremy , . . expressely makes this hardnesse of heart the maine let and hinderer of this conuersion and change , which is the first thing in this fruitfulnesse : they haue made their faces harder than a stone , and haue refused to returne . . vnto fruits of grace is necessarily required moisture of grace , as to the fruits of earth , moisture in the earth . but what moisture is in a stone ? a stone indeed may be moyst on the outside , in moyst weather . the walls and marbles seeme to weepe , and drops stand on them in rainy seasons : not because moisture is in them , but moisture offers it selfe vnto them , but they hold it not , so as they remaine as hard and dry within as euer before . so with this stony heart , where hardnes of heart raigneth , no moisture of grace , no relenting , or giuing within . indeed in foule weather , when the storme of god is risen , an inuincible hard heart , as hard as a marble , may seeme soft : pharaoh yeelds , and giues againe on the outside . you may see drops of water standing in esaus eyes , who wept when the blessing was gone . iudas seemes moystened with repentance . balaam melts a little , and wisheth to die well . foelix moulders a little , and trembles . but we must distinguish this from sound moysture of grace . . these be flashes , and sudden motions , and as seldome as the weeping of walls . . this moysture comes not from an heart softened , but from slauish feare , or present smart ; euen from the present disposition of the weather , from without . . so soone as faire weather comes againe , the stones are as dry as euer they were : so these returne to their former lusts so soone as the foule weather is ouer ; as pharaoh , foelix , &c. vse . doest thou heare the word preached , without any great fruit ? then lay the blame where indeed it is . some impute it to the difficulty of the word . others to the fault of the minister , who pleaseth them not , either in the matter or manner . but it were far more commendable for thee to impute thy vnprofitablenesse to the hardnesse of thine owne heart , and so take thy sinne home to thy selfe : so did the apostle paul , rom. . . when he perceiued that the law of god was not so efficacious to him as he desired , he accused not the law , but maintayned it to be spirituall , but himselfe as sold vnder sinne : he condemned himselfe , not the word : so doe thou ; for the gospell is the power of god to saluation , it is spirit and life , and mighty in operation . if it worke not so mightily on thy hart , then see thy hardnesse , bewaile it , let godly sorrow and griefe , daily dropping , make this stone hollow , till it haue broken it . vse . that of the apostle , hebr. . . to day if ye will heare his voyce , harden not your hearts . all the seed cast vpon an hard heart , is lost , as if a man should sowe on a rocke , where is no place for root or moysture . beware of an hard heart : there is no curse to that , almost no sinne to that . better that all thy field were couered ouer with stones , than thy hart should . nay , it were better for thee to be a dead stone , than a liuing stone . now the markes to know an hard heart , are these : . when gods word makes no impression , or gets not within the heart , to renew or reforme the man : though sometimes it may scratch the outside , and restraine him . when the law is threatened , hee either blesseth himselfe , or turneth his eare from it , or applies it to others , not himselfe . and the gospell enters not , because the law hath not pierced , nor been as a needle to make way . let all the mercies of the gospell be shewed to the wicked , he will not repent , nor learne to doe well . . neglect , or light ouer-passing the workes of gods mercy or iustice , vpon himselfe or others . for mercies : when the goodnesse of god leades him not to repentance , rom. . , . our lord makes this a cause , euen in his owne disciples , in whom the sin raigned not , that they forgat the matter of the loaues , because their hearts were hardened , mark. . . for the iudgements of god : his workes of iustice doe moue somewhat more than mercies , but nothing to amendment . pharaoh , when iudgement puts him to a plunge , could say , i haue sinned : here is a little scratch on his heart as on a stethy , but the hardnes recoyles the stroke that should breake the heart to pieces : so as after all the strokes of god , there is no reformation . . vnfeelingnesse of hardnesse , and vnwillingnes to feele it : no mislike of it , no desire to vnderstand the danger of it : when men desire to sit quiet in sin , and nothing so offends them , as to heare their sinne disgraced ; when they turne their backes , and stop their eares , zech. . . being as loth to bee drawne to a sermon powerfull against sinne , as israel to come neere the mountaine . whereas a soft heart is most sensible of much hardnesse in it , and counts no burthen comparable thereto . . for the maintaining their estate , credit , and fauour in the world , or their lusts and pleasures , to oppose and dislike such doctrines , courses , and persons as haue the word on their sides . pharaoh must not seeme to be ouercome by such meane people : and therefore , seeing euidently the lord stand for them , he obdured himselfe . the scribes and pharises , conuinced in their conscience of the truth of christs doctrine , and the innocency of his person , did out of hardnesse of heart euer oppose both his doctrine and person ; because they must maintaine their credit in the world , and vphold their pompe and glory against him : though hee had truth , and equity , and innocency on his side . the like of all hardened persecutors of the poore saints . . out of resolution of following a mans owne present course , whatsoeuer perswasions or doctrines he heareth to the contrary , to fly occasions and companies which might touch or worke vpon his conscience . some cannot abide to heare strict preachers that allow them no vnlawfull liberty , no not affoord them a looke on the forbidden fruit . others cannot endure the society of a faithfull friend , that will truly tell them of thēselues . no such string must be touched . this argues a soule or soyle settled in hardnesse . . habits , and customable sins , which make the heart as a path-way . a soft heart smites it selfe for once sinning , and for small sinning . dauids heart smote him for cutting off the lap of sauls garment : how would it haue smote him for cutting off his head ? but custome of sinne hardeneth exceedingly , heb. . . take heede lest any be hardened through the deceitfulnes of sin . and by hindring repentance , it holds men in the trade of sinne : hardnesse , and the heart that cannot repent , are ioyned together , rom. . . vse . . as euer thou wouldest heare the word to saluation , labour for a soft and melting heart , such as good iosias had , whose soule melted to heare the words of the law read . the greatest blessing heere below , is an heart flexible , and bowed to the obedience of god. and hereunto consider these motiues : . that it is a note of a child of god , to haue his natiue hardnesse mollified , and his naturall stubbornnesse corrected and altered by the spirit of sanctification , . thes. . . . it is one branch of gods couenant , which he ratifieth to the elect , and by which he begins his mercy , i will put a new spirit within their bowels , i will take away the stony heart , and giue them an heart of flesh , ezek. . . . neuer canst thou bee framed to grace , no fashion of the word can be seene on thee , till thou attaine a soft heart . you cannot cast a stone in a mold as you can metall , because it cannot melt . . if thou bring an hard heart , the very word ( a meanes of softening others ) shall by thy malice be peruerted to thy further hardening . the same sunne that softeneth waxe , hardeneth clay . therefore vse all good meanes to get thee a soft heart . one is , the word of god : the law , which is as a plough to breake vp our fallow grounds ; and the gospell , which is as the warme sunne to thaw our hard earth . be diligent in hearing , and reading : the continuall drops of this raine , by often falling , pierce the stone of the heart , and breake it . . another meanes is , in outward prosperity to meditate much and often on our inward misery . for ease , plenty , and prosperity harden the heart . deut . . and chap. . , . thou art a stiffe-necked people : remember , and forget not , how thou prouokedst the lord. a third is , in time of affliction to set in seriously with god , who now intends the softening of our hearts . wisely apply vnto thy selfe the afflictions not of thy selfe onely , but of others . see gods displeasure in the cause of them , which is thine owne sinne . be not as esau , that lift vp his voice and wept , but still kept reuenge within : but put away a froward heart , giue sinne a bill of diuorce , hate it , and put it away . fourthly , looke much and often vpon the death of iesus christ , and apply it to thy owne soule . goats blood warme ( they say ) softeneth the adamant , being put in it . get this adamantine heart of thine broken , by serious application of christs death to thy owne soule . the gospell shewes sinne in a more ougly face , than the law can : shewing it to bee the speare that went to christs heart : and that god is now offended by me , whom he vouchsafeth in christ to call a sonne . lastly , pray often , yea continually , that the lord would giue thee a soft heart , which may be fashioned by the word , to his owne liking and likenesse . depend vpon the promise , ezek. . . and praise him , if thou hast receiued such a soft and sanctified heart , wherein the seede of gods word shall rise vp with abundant increase of grace heere , and of glory hereafter . because they haue no roots . ] hauing spoken of the inward positiue cause , why the seed ( falling on this stony ground ) withered , which was stoninesse , or hardnesse : now wee are to proceed to the inward priuatiue causes , both heere , and in the other euangelists : namely , want of moystnesse : earth : roots . now all these proceede from the former hardnesse . for the heart being rocky and stony vnderneath , it cannot affoord either earth , or roots , or moysture to the seed . which wee must not vnderstand , as if there were no earth , or roots , or moysture : ( for wee haue seene this ground bring forth much hopefull fruit , which without all these it could not . ) but as marke saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it had not much earth , but as a rocke couered with a little crust of earth aboue , all stones below . it wanted depth of earth , mark. . . so it had no roots , that is , no deepe roots , no roots to feede the stalke and blade that was come , no roots which could saue it from withering in time of heate . this is implied by all the euangelists , who say , because it wanted roots , it lasted but a while . againe , for the same reason it wanted moysture , that is , sufficient moysture . for the property of stony ground is , . to be hot and dry , and so drinkes vp moysture apace . . it suffers not the moysture to descend deepe , so as the externall heate soone drawes it and licks it vp . hence note what it is that makes many goodly professors fall short of saluation , after they haue gone a long time in a glorious profession : to wit , want of sufficient earth , roots , and moysture . by sufficient earth , i vnderstand a particular and distinct knowledge of the word , and of their owne part in it . for they content themselues with a kinde of generall knowledge , and agree to it in their vnderstanding , that it is the word of the kingdome , that saluation is by these glad tidings , &c. and reioyce in the taste of some sweetnesse of it : but they giue it not entrance enough , by applying their minde vnto it , nor receiue it as a distinct direction in all things , nor will trouble themselues with carefull examination of their whole way by it , and much lesse with application of the signes of faith toward god , or of gods fauour toward themselues : and so are iustly guilty of their owne withering , for want of sufficient earth . all their graces at length become like seeds sowne on the top of a rocke , which sprout suddenly , but wanting depth of earth to feede them , wither as certainly . by rooting here i vnderstand stability , certainty , and sincerity of faith and other graces , which these hearers want . for although there bee some earth on the top , yet it is but shallow : and the shallower the root lies , though the blade may sprout more speedily , yet want of depth makes root , and blade , and all faile together . so although there be some faith , and ioy for a time , with some other comely graces , yet are they superficiall , they giue not their whole hearts to the word , there is no sincerity in the bottome , and consequently , no rooting , no stability . their care is more for the blade , than for the root which beares it . their vnsettled faith is set , not in sound inward apprehension , but on outward causes , which being changeable , so is their faith ; themselues also carried about with euery waue of doctrine , and with wheeling of times , and at last led away with the sins of the times , of their callings , or of their owne hearts . by moystnesse heere i vnderstand both the moystnesse of vnction , and of compunction . the former is a sound supply of sauing grace , which continually feedeth and cherisheth the root . for as the seed in the earth is brought to fruitfulnesse by continuall showres : so is the seed of grace in the heart , by continued and renewed acts of the spirit : whose graces are compared to water , and said to be shed on vs , in regard . of mollification , . of ablution , . of refrigeration , and . of fructification . now this sound supply of grace these hearers want , and iustly , though they want not all moysture : but they goe not to the fountaine , they draw from some spouts , or some streames , which are dryed vp in the summer heate : whereas , were they by faith carried to the fountaine it selfe , iesus christ , their waters would be indeficient , and could not be exhausted : for these waters would be a fountaine in the belly , still springing vp to eternall life . the latter , namely , the moisture of compunction , is sound sorrow for sin , and the sound exercise of mortification . the saints vsed to water their couch with these waters of teares and repentance . now these hearers want not all sorrow for sinne , nor want not something like it : but , they neuer carried this water , nor admitted this moistnesse deepe enough : the hardnesse of the rocke , hindred the descent of these waters to the bottome : it was too much paines to afflict themselues seriously : their teares were soone dried vp , their sorrow slight , and themselues neuer truly humbled : and therefore faile , and come to nothing . vse . it is no certaine marke of a childe of god , willingly to heare sermons , nor to delight in the hearing , nor to receiue the doctrine with ioy , no nor in many things commendably to practise for a time . all this is common to the reprobate with the elect. if dauid count the testimonies of god the ioy of his heart , psal. . . so herod heares iohn gladly , and this bad ground receiueth the seede with ioy . if they that are new borne againe , taste the graciousnesse of the lord , . pet. . . so also they that after enlightning , sinne beyond possibility of repentance , taste the good word of god , and the powers of the world to come , heb. . , . and therefore we may not rest in hearing , or reioycing , or commending , or obeying the word , vnlesse wee finde in our selues that which shall make vs able to hold out in all these ; that wee start not away or wither , as this bad ground , when triall comes . quest. what is it that wee must bring with our hearing , to make vs hold out ? by which we may haue testimonie , that we are the lords , and shall be found fruitfull in the haruest ? answ. this text warneth vs to prouide and make sure of three things : . sauing and distinct knowledge , to walke by . . sound and stable rooting , in faith and grace , to stand by . . sufficient measure of grace , still to grow by . quest. what is this knowledge ? answ. it is not onely to know christ a sauiour , but to know thy owne saluation by him : and consequently thou knowest , . the vilenesse of thy sinnes , and thy neede of a sauiour , . the pardon of thy sinnes , and the comfort of saluation , . thy owne change and conuersion , and thereby the beginning of saluation , . the voyce of christ calling thee , and the inhabitation of his spirit , guiding thee in all needfull duties , to the end of the way , which is saluation . q. how may i know i haue this sauing knowledge ? answ. by these notes : . if thou giuest thy selfe to be taught by the spirit of god , and leanest not to thine owne counsels . for flesh and blood cannot reueale this wisedome , but the spirit of god , mat. . . if thou wilt not beleeue or receiue any doctrine , or opinion , but what the spirit out of the word teacheth , now thou hast sauing knowledge : carnall and deceitfull knowledge is alway measured by the scantling of reason , of humane lawes and wisedome , of praise and profit . . if thy knowledge be not onely speculatiue , but directiue , leading not onely to vnderstand , but to vndertake thine owne way : when it is not onely a light in it selfe , but a lanthorne to thy feete , and as a sunne constantly shining for thy direction . now know the soundnesse of it , if thou suffer it to leade thee against sense , reason , custome , and allow it for thy guide in the smallest things as well as in great , in secret as well as open . . if thy knowledge lye deepe , as hauing depth of earth , not only lying in the head , or on the tongue , but in the heart . and therefore ( ierem. . . ) it is said to be written in the heart and bowels . pro. . . let thy heart hold fast my words . and easily may a man know , if his heart hold this knowledge , by the change it will worke there . and that is the fourth note : thus . . know sound and sauing knowledge by the effects , especially three . first , whereas generall and confused knowledge puffeth vp , and makes a man proud , this makes him more humble , by leading into the further sight of god , and of himselfe . secondly , whereas an hypocrites knowledge leaues him as earthly as it found him , this changeth the man into it selfe , and makes him heauenly-minded , and to sauour the things of god , as it selfe is from heauen , and from god ; hee is transformed into the same image , . cor. . . as meate is turned into the substance of him that eateth . thirdly , whereas an hypocrites knowledge may worke some ioy , it seldome workes loue of god , feare of god , or trust in him . but this changeth all affections . it loues the word as well as ioy . the feare of god is the beginning of this wisedome . and this knowledge carries the heart beyond all hypocrites in the affection of ioy in it , as the chiefest and most desireable good . now get this knowledge , & thou hast gotten depth of earth . this is constant , settled against all contrary blasts . this knowledge shall grow vp , and haue much assurance , when the frothy & superficiall knowledge of hypocrites shal vanish as dew in the sun , or smoke in the winde . get this light , & it shall be as the star to the wise men , to bring thee to christ : as the cloudie and fiery pillar to the israelites , to bring thee to canaan : as the lightsome lamps to the wise virgins , to bring thee into the bridegroomes chamber . the second thing required , is , to looke thou beest strongly rooted and grounded in the faith , in loue , and all the graces , ephes. . . col. . . if ye continue grounded and stablished in the faith , not mooued away from the hope of the gospell : where the apostle shewes , that true iustifying faith is the root of all vertues , and that it onely keepes the heart vnmoouable in time of triall . more specially , looke to thy ground and rooting , . in the doctrine of faith , . in the grace of faith , . in the exercise and profession of faith . beleeue god. beleeue in god. auouch both . first , settle thy selfe in the doctrine of faith , as one that must be built on the foundation of the prophets and apostles , ephes. . . else thou laiest all the frame on a sandy foundation , and laiest thy selfe open to be a prey to seducers , papists , and atheists . and what other is the end of many common protestants and professors , who were neuer busie in the true vnderstanding of their principles of religion ? if they see alterations of state , and change of times : or if deceiuers , as priests , or iesuites , or libertine teachers assaile them by subtilty of wit , and cunning perswasions : or if they see men of great note fall to errours in iudgement , or profanenesse in life : if many fall from loue of the truth : how can they now withstand the blasts of these windes ? being at best but shaking reeds , vnstable in their grounds , how can they but fall as an house set on the sand , and the fall is great ? how needfull therefore is it for vs to bee fully settled and rooted in our grounds of religion ? quest. how shall i know i am thus rooted in the doctrine of faith ? answ. by a spirit of discerning , which enlightens the minde , and supplies ( euen to simple ones ) a sharp insight , and cleernesse of iudgement , through vse of the word , in all needfull matters of saluation : for faith brings in the spirit , which leads into all truth , and the eye-salue still cleering the sight more and more . . by building our hearts on this foundation ; and that is by beleeuing it : for thus it is a foundation , not in it selfe onely , but vnto vs , when by faith we are coupled and knit vnto it . . by growing vp on that foundation , and yeelding obedience vnto it . this note our sauiour giues , math. . . he that heareth these words , and doth the same , is a wise builder that layes his house on a rocke , &c. secondly , looke well to thy rooting in the grace or gift of faith . content not thy selfe with any thing , but onely that faith which is called vnfained , . tim. . . and the faith of the elect , tit. . . this is the faith by which the iust shall liue , hab. . . quest. what is the rooting in the grace of faith ? answ. it is a sound worke of gods spirit , whereby the heart attaines a true assurance and perswasion of remission of sinnes , and the fauour of god in christ. a worke of the spirit : because no man is borne a beleeuer , but new borne . a sound worke : for true faith is no empty or windy thing , but a subsistence and ground , without hollownesse and deceit , as all the speciall workes of gods spirit in the hearts of the elect are . a true assurance and perswasion : because many are deceiued by a temporary faith , by blind hopes of mercy at the last , by colours either of ciuill honesty , or religious performances ; are misse-led with the example of such as they admire for wisdome , place , or power , and mistake a conceit for faith ; that because they be not so ill as they were wont to be , they be as good as they need be . but this man , out of good grounds , riseth to good assurance . quest. how may i know my selfe soundly rooted in the gift of faith ? answ. by fiue notable effects of it . . sound affection to iesus christ , prizing him aboue all the world , and counting all but dung in comparison : in so much as our life is not deare vnto vs , but ( as paul ) wee dare dye for him . and this affection is alway ioyned with affiance in christ , or holding fast our assurance by him . for as god will still owne his people , euen in the furnace , in the deepest trouble , so must they owne him , zech. . vlt. yea when christ may seeme to withdraw , and neglect them , as the woman of canaan . abraham rested in the naked promise , and beleeued aboue hope , rom. . so must we : not hasting to euill meanes in the want of good , esa. . . he that beleeueth , shall not make haste . . if it purge and renue the heart from all kinde of sinnes , especially secret and inward . till faith come , the heart is full of raigning guile , and deceitfulnesse , and hollownesse cannot hold out : but faith purifieth and garnisheth the heart as a temple . so faith and inward purity grow together . . if it keepe the heart humble , and hungring . for it is a light in the bowels , causing a man daily to see his sinne more cleerly , and to seeke pardon for it in christ , casting it out daily by confession and godly sorrow : and still it hungers after righteousnesse insatiably . . if it be ioyned with good conscience . these two goe vndiuided . now a good conscience , being perswaded of gods loue in christ , first excuseth the man , that his sinnes are pardoned ; and then in way of thankfulnes , hath respect to all the commandements , and endeuoureth obedience to all : also it hateth , feareth , and auoideth all sinne , because it offendeth god. . if it be a shield enabling thee to withstand the tentations of satan , and such as runne with thy owne naturall inclinations , now it is well grounded . that faith which shall stoutly withstand all sinne in time of prosperity , shall preuaile mightily against all troubles in time of triall . but if thy faith giue thee vp to bee led away to vanity , or any ordinary preuailing sinne , now in the time of peace , suspect it , trust it not for time of triall . such as fall from the religion of god , when times of change come , being led away either by the seduction of deceiuers , or persecution of tyrants , are such as shall finde by examination , that the faith they pretended , was neuer of power against some knowne sinne , and so was neuer strongly rooted in christ. this faith , thus qualified , is strongly rooted . cast it into the fire , it will come forth purer than gold , . pet. . . and when the best faith of hypocrites ( forsaken of carnall helps , on which it stayed it selfe ) shall proue drosse , and be consumed , this faith shall set the christian on a rocke , safe in the middest of stormes , and waues of aduersity . thirdly , looke to thy rooting in the profession and holding forth of thy faith . for faith well rooted , will breake forth in confession , profession , and defence of gods truth : . cor. . . i beleeued , and therefore i spake : and act. . . we cannot chuse but speake , say the apostles . quest. how may i know i am soundly rooted in the profession of faith ? answ. . if policy or feare hinder thee not from the profession of the truth by day . many cast themselues into the night with nicodemus , as if it were a worke of darknesse to professe the light ▪ common faith holds it no wisedome to be so forward ▪ pulls in the tender horne , if any scornes , losses , or oppositions be abroad . carnall reason swayes against it , master , pitty thy selfe , it shall not bee so vnto thee . carnall friends easily perswade a man not to bee too busie . the feare of a chaine , or the wrath of superiours , quite blast it . . if by these cold and pinching times thou abate not thy affection or loue to god , his word , and his children . . if thou gettest courage , yea and aduantage by opposition : as a strong tree is stronglier rooted for shaking winds . whereof we haue an example , ierem. . . when the profane king had burnt the booke , ieremiah caused the same to be written againe with many moe words . the more euill men oppose holy doctrine , concerning holy life , and the worship of god , for matter , manner , time , &c. the more godly men will iustifie and maintaine it . this confession is an acceptable thing to iesus christ , and honourable : and christ lookes for it , math. . . saying to the two blind men , doe you beleeue that i can doe it ? not that hee was ignorant of their faith : but , for them that were present , he would haue them confesse him : plainly shewing , that it is not enough to beleeue with the heart , but confession also must bee made with the mouth , and practice in the life . this is the fruit , by which wee know the roots of faith , though vnder ground . so much for sound roots , to stand by . the third thing for continuance in fruits , is sound moysture . first , that of compunction , or humiliation . not a scratch of the heart as with a pin , but a thorow breaking of it with the hammer of the law , and piercing it as with a sword . and good reason : for , . the deeper the well , the purer the water , and the more plentifull : so in deepe sorrow for sinne : whereas a slight sorrow , a sigh and away , is like an hasty raine , a little moystening the top , but soone dryed away . . deepe sorrow stickes by the soule , and keepes it soft , and supple , and in a continuall fitnesse for the practice of piety : whereas a slight sorrow leaues it as dry , as hard , and as barren as before . . the water of true repentance is like a spring-water that runs continually ; not in publike onely , but in the priuate closet : the fountaine issues still , and euery godly man mournes apart . this get vnto thee , . to be a note of godlinesse . a godly man shall still finde his heart a continuall fountaine of sinne , and therefore cannot but with ieremie , wish his head a fountaine of teares . . if thou wouldest lay vp grace safe , lay it in a broken heart : a broken and humble heart will endure the brunt , where an vnmortified and proud professor will start backe at the mention of trouble . one vseth this comparison : lay an egge , or a chesnut whole in the fire , when the fire begins to seaze on him , he flies and leapes backe : but breake them , or cracke them before , they abide the fire till they be dressed . the same may be said of an heart not soundly broken , nor subdued by sound humiliation . now for thy sound humbling , behold the issue of thy corruption euer running , and let the issues of godly griefe runne as fast , as often . the second sort of moysture is that of vnction , or sound regeneration : the graces whereof are compared in scripture to water , or moysture , ioh. . . a springing or liuing water , which is neuer dryed vp , but is euer in motion , and liueth in the issues of it . a godly man , whose leafe must not fade , must be planted by the riuers of this water , psal. . . and , as it is water of life , still mouing , so it quickens the dead soule with new life , and brings the christian at last to euerlasting life ; in his belly riuers of waters doe flow , to life euerlasting . quest. how may i know i haue this sound moysture ? answ. by the sound effects of it . . sound ablution : it washeth the soule from the foule spots and issues of sinne : . cor. . . ye are washed and sanctified by the spirit of our god. . sound refrigeration , or refreshing : two wayes , first , cooling and allaying the scorching heate of raging and accusing consciences , as a sweet showre the parching heat of the sunne in the drought of summer ; in which seasons the lord calls the weary and thirsty traueller , math. . . secondly , by quenching all vnnaturall thirst : one drop of this water quenched all the thirst of the world in zacheus ; all the thirst of pride and malice against the saints , in paul ; all the thirst of wantonnesse and foule sinnes , in mary magdalene : of matthew drinking it , it was said , qui prius rapi●●at aliena , postmodùm contempsit propria : the horse-leach became a pellican . . sound nutrition , or nourishment in grace : as the water is to the fruits and willow trees , to preserue in them life and greennesse : so is the water of grace a continuall torrent , preseruing the life of grace , so as the leafe shall not fall , nor wither away . hence it is called milke , for strength , and wine , for cheerfulnesse and comfort . but how can a rush grow without myre , or grasse without water ? . continuall growth , and fruitfulnesse . vallies are most fruitfull , because moysture stands on them ; egypt , because of the riuer nilus , and trees by the water bring forth fruits in due season , psal. . . examine thy selfe : if thou findest fructification of faith in the workes of faith and piety , and perseuerance in grace in all estates , thy moysture is sound and indeficient . quest. what meanes may i vse to attaine this sound moysture ? answ. . thou must be transplanted out of the dry and barren heath and wildernesse of this world , and become a member of the church . for these waters runne from vnder the sanctuary . the fountaine is opened to the house of iudah & ierusalem ; which were types of the church . this moysture is ( as wee heard ) sometime called milke , feeding the babes of christ that hang on the brests of the church : and sometimes wine , ( come buy wine and milke , saith our sauiour , esa. . . ) which is onely to bee had in gods vineyard , not in the waste or forrest of the world . . thou shalt not want moysture , if thou want not thirst and desire . the woman at the well , ( ioh. . ) wanted this water , because shee had no knowledge of it , or desire after it . but the promise is , no sooner to thirst , than bee refreshed and satisfied , math. . . . thou must haue right to the fountaine of liuing water , which is christ himselfe , in whom dwelleth all fulnesse , and of his fulnesse thou must receiue grace for grace . members can want no life or sence , so long as the head is liuing : neither can riuers be empty , if the fountaine be not dry . he that drinks of this water , shall neuer thirst more . . thou must prouide a bucket to draw from this fountaine . the well is deepe : thou must therefore prouide the bucket of faith , which drawes vertue daily from christ. the poore woman that came behind christ ( because her faith durst not looke him in the face ) yet sucked from him vertue and grace sufficient for her cure . . prouide a cleane vessell to put this water in , euen the vessell of a purified and regenerate heart , emptied first from all dregs and filthinesse both of flesh and spirit , and washed cleane by the spirit of sanctification . so much of the inward causes of vnfruitfulnesse in this second ground , both positiue and priuatiue . now to the outward . but in time of tentation goe away , vers. . ] and , when the sunne arose , were parched . assoone as tribulation or persecution comes because of the word , by and by he is offended , math. . , . heere are two things to be considered : . that persecution comes because of the word . . when it comes , a number of forward and zealous professors fall quite away . for the former . persecution properly is a part of the churches affliction , because of the word . in which description wee haue it distinguished from other afflictions and sufferings : . in the kinde , . in the subiect , . in the causes . for these are not common troubles with other men in the world , which attend common nature , or common occasions , as sicknesse , pouerty , paine , reproach , or common corrections of sinnes : but proper and peculiar troubles , befalling only the members of the church , either in truth , or in appearance : and that not for any other cause then the word , as here our sauiour expresseth ; or for righteousnesse sake , or for the name of christ , and well-doing : so as when either for profession of the word of god ( suppose , no more ) or for confession and defence of it and such courses agree to it , or for the practice of it in conuersation , and keeping conscionably to the rules of it , a man is reproached , wronged , indures losse , pouerty , restraint , &c. this is properly persecution . now this persecution is as inseparable from the word , and professors of it , as beames from the sunne , or heat from the fire . math. . . if any will be my disciple , let him denie himselfe , and take vp his crosse , and follow mee . . tim. . . all that will liue godly in christ iesus , must suffer persecution : where the word all admits no exception , no exemption . and why ? . christ hath fore-told it , math. . . ye shall be hated of all men for my names sake : and ioh. . . in the world ye shall haue affliction . so also did his apostles , . thess. . . for verily when we were with you , we told you before , that we should suffer affliction , euen as it came to passe , and ye know it . . christ and his crosse are inseparable , in respect of gods glory . for now he is glorified , first , in his power and care , supporting , strengthening , & comforting his children , and in greatest trials giuing the greatest victories . secondly , in his wisedome , which bringeth good out of euill , and light out of darknes . out of the eater he brings meat : as a skilfull phisician tempers poyson , to a remedie . out of the euill wils of men , he brings forth his owne righteous will , and much good to his afflicted seruants ; awakens security , hammers pride , exerciseth patience , &c. thirdly , god is glorified in the graces of his seruants , which are kept on worke , and waking : who if they were euill still , would as still bodies fill with bad humors , & grow as full of lusts , as vnsteared grounds of weedes , or standing waters of mud . they must be stirred out of the dead sea of prosperity , in which commonly no grace liueth , to keepe life and motion in their faith , feare , prayer , loue , &c. a man that is fainting , the best way to fetch him , is , by pulling and wringing his parts : so doth the lord with his children , lest their graces should faint . fourthly , hee is glorified in his truth ; for persecution drawes out confession , and publishing of his truth : as pauls bonds were famous in all the iudgement hall : and the persecution raised at ierusalem against the disciples , dispersed them and the truth by them , act. . , . . this comes to passe by the inueterate hatred of satan , and that irreconciliable malice of the world against the word . saul was quiet enough before his conuersion , and so long as he carries the letters against the saints : but in stead of those letters , let him once carrie the name of christ , now the diuell buffets him , and raiseth vp tumults in euery place against him , and he is sure y t now nothing but affliction and bonds abide him euery where ; so the wicked of the world euer hated god himselfe , and whatsoeuer belongs vnto him , and most hateth that which hath the most expresse image of god. christ himselfe , because he is the expresse forme of his fathers image , can neuer be held out , but he is presently a but or marke of contradiction . the word of christ , resembling the nature of god , they hate , because it is the sentence of condemnation against their sin : the spirit of god , in his motions & graces , because he conuinceth them , and reprooueth them of sin : the profession and professors of the word , because it is a light held out , reproouing their darkness , and manifesting their deeds to be euill . godly admonitions & counsell they hate , because they are in loue with their euill : instruction is euill to him that forsakes the way . and they that doe euill , hate the light , and will not come vnto it , lest their deedes should be manifest to be euil , ioh. . . let him be publikely taught , or priuately admonished , so long as he is resolued to hold his sin , he makes no other or better vse of it , then to raise vp thence his distempered passions against the truth , both in the bringers and professors . yea , sometime while such men thinke they stand for gods religion and truth , they are most desperate enemies & persecutors of it ; through ignorant zeale and blind superstition , would set vp that which pulls down truth : as paul beyond measure wasted the church , out of blind zeale for the traditions of the elders : so doe the most deuout papists at this day . . the similitude vsed by our sauior here , and by the holy ghost elsewhere , shews the same , comparing affliction and persecution to the scorching of the sun : cant. . . the sun hath looked vpon me , psal. . . the sun shall not smite thee by day . for . the sun doth not more ordinarily or daily arise , then persecution ordinarily awaits the word . . as the sun-beames diffuse and disperse themselues into euery place : so the beams of this sun of persecution are darted in euery place where the sun of righteousnes shineth in his word . . as no man can hide himselfe from the heat of the sun , psal. . . so no godly man can hide himselfe from this heat , but one time or other it findes him out . . the sun hath not more beames to scorch and dry vp the moisture of the earth , then satan and this wicked world haue to dry vp the moisture of grace where it is not sound : sometimes by inward and spirituall temptation , somtimes by open tyranny , and hostility by forraine enemies ; sometimes by secret delusions , and perswasions of heretiks and deceiuers ; sometimes by false brethren , and domesticke enemies , who , the more inward they be , the more are they dangerous : all these raise vp persecutions against the saints of the most high. and lest weapons should be wanting in this warre against the godly , the world is the diuels armorie , which by faire and foule , by promises and threats , loue and hatred , and a thousand wayes else , assaults the graces of the godly , so as ( if it were possible ) the very elect should be seduced . vse . this confutes plainely the error of bellarmine and other papists , whose proposition in the markes of the church is , quicunque florent prosperis successibus , ij sunt vera ecclesia , those that flourish and prosper in the world , they are the true church . in the eighth of daniel , ver . . there is a prophecie of antiochus epiphanes , that little horne , who cast downe some of the host of heauen , and the starres of heauen , and troad them vnder his feet , and extolled himselfe against the prince of the host , and tooke away the daily sacrifice , and cast downe the place of his sanctuary , and cast the truth to the ground . then the text addeth , thus shall he doe , and prosper . loe , antiochus , who is mad & furious against the church , hath prosperous successe : doth this agree with bellarmine ? and by this proposition cain should haue beene the true church , not abel whom he slew : and ismael of whom were twelue dukes , gen. . . not isaac whom hee scoffed and persecuted : my lord esau that hath foure hundred men at his heeles , gen. . . and not iacob , who dares not looke his lord in the face , nor come neere him till he had bowed seuen times . what outward prosperity had the church in aegypt , in babylon , in the ten persecutions for . yeeres together before constantine ? or how stands that assertion with our sauiours prediction , that true christians should be appointed as sheepe for the slaughter ? yea , with our sauiours condition , who was the head of the church , to whom the members are conformable ? he was borne in an obscure place , liued despised among his owne , a man of such sorrowes as neuer was any sorrow like his ; his pouerty such , as he had not water to put in his head , not a cottage to put his head in ; his death painefull , shamefull , accursed . and such is ordinarily the afflicted and despised estate of his church on earth . vse . dreame not of a religion pleasant to flesh , if we will be truly religious : for this is to deceiue our selues : but make account of hatred and trouble in the world , if thou meanest to keepe the word . for the church being seated in the world , which is the kingdome of satan , it cannot be other then a very aegypt or edom to the israel of god ; where that hellish pharaoh raiseth all his power to pursue vs into the red sea of terrors , temptations , and a thousand deadly dangers on euery side , if we indeed set forth to canaan . let vs therefore wisely cast our costs , and recken our charges , and weigh whether wee can contentedly suffer so much losse for the word as it may cost vs. vse . this shews vs the true cause , why the world hates and persecutes godly men . it will be ready to tell you they are pestilent fellowes , and as seditious as paul was ; as great enemies to cesar as christ was , no good subiects ; as factious and schismaticall as micah , who will not speake as the . false prophets . the wicked of the world clamor against them as euill doers : for so did they against their head , if he were not an euill doer , we would not haue brought him to thee . and what are they but a packe of dissemblers , and hypocrites , and neuer a good of them all ? but what ? can the world that lieth in wickednesse , hate and prosecute wickednesse indeed ? why then doth she not hunt out open and outragious euils in any other sort of men ? or doth she not loue her louers , and reward most bountifully most prodigious euill men ? but if we will beleeue our lord , who was best acquainted with the worlds hatred , he tels vs here , that persecution is raised against them for the words sake : and that is the proper cause , whatsoeuer other colourable cause be pretended : for . the word hath brought them to christ , whom they hate , and therefore his members . . the word hath called them out of the world , which loues onely her owne , and hates them , iohn . . . the word hath freed them from the conformitie and fashions of the world , that now they cannot runne into the same excesse of riot ; therefore it speakes euill of them , . pet. . . contrary courses cause contrary affections . . the wicked cains of this world see their their owne workes euill , and theirs to be good , and therefore hate them , . iohn . . the thing then which is hated and persecuted in good men , is goodnesse , the name of christ , the word of god , soundly held out , and stucke vnto . and this must be so farre from discouraging good men , whether preachers or professors , who are most extremely hated , as they must rather suspect themselues , that their hearts are not sound , or their courses not sincere , when all men speake well of them . sound profession and persecution are inseparable : and luke . . woe to you , when all speake well of you . vse . not to condemne a religion , or refuse a doctrine , because it is persecuted and gaine said by many , and by great ones : for this is a marke of true religion , and the condition of the word of christ ; persecution ( saith our text ) comes because of the word : so as neither is that religion which is so plausible to the world , to be therefore embraced ; nor that which the world hates , to be refused : multitude being as false a note of the church , as the former externall prosperity . straite is the way that leads vnto life , and few there be that finde it . therefore looke not on the blacknesse of the church , though the sunne looke on her , cant. . . for within she is comely . vse . to comfort those that are persecuted for the word and well-doing . first , that the cause is good , which the world persecutes so eagerly : . pet. . . if ye be railed on for the name of christ , blessed are ye ; for the spirit of glory and of god resteth on you , and is glorified by you . secondly , behold christ a partner and companion in thy suffering . in all thy troubles he is troubled . hence it is called the reproch of christ. thou helpest christ to beare his crosse , and he helpes thee . col. . . i fulfill the sufferings of christ. and conformity with him in the crosse , brings conformity in the crowne . if we suffer with him , we shall also raigne with him . thirdly , this fire of persecution may seeme to burne thee vp , but shall not consume thee , but onely purge and perfect thee . euery christian resembles the bush , which burned with fire , but consumed not , exod. . . nay , waite with faith and patience , and according to moses his prayer for ioseph , the good will of him that dwelt in the bush , shall come on thy head , deut. . . so much of the first doctrine . i proceed to the second : namely , that when persecution for the word commeth , many glorious professors , who ioy in it in the time of peace , renounce and forsake it : so the text hath it , in the time of tentation they goe away : and matthew , they are offended immediately : that is , euen those hearers , which readily attended , ioyfully receiued , willingly beleeued , and hopefully sprang vp ; these now goe away . and whence goe they ? answ. . from their affection and loue of the word in the heart : the root within is dried vp with this heat of the sun. . from their profession , and confession of mouth : their leafe also falleth . . from externall reformation , many of them losing their greennesse , and apparantly withering , and falling to earthlinesse or profanenesse , and some to distaste the good way knowne . . from their fellowship and communion of saints : for as they were neuer knit by faith vnto the head , so were they neuer by loue to the members : nor are they further members of this body , than a woodden legge , which is no member but in appearance : for , had they been of vs , ( saith iohn ) they had continued with vs , . ioh. . . . from their faith , ioy , zeale ; in a word , from all they formerly tasted sweetnesse in : they vtterly and wholly depart from their faith , comfort , &c. now blade and roote and all is gone . and why doe they thus fall off from all goodnes ? answ. . persecution is so distastfull and contrary to nature , as where nothing is but nature , it shuns it vitijs & modis , by all meanes whatsoeuer . nature will suffer nothing for christ , or for saluation by him . and no maruell , seeing tribulation for the gospell danteth many good hearers , who being conuerted , and hauing attained to a sound and sauing faith , but hauing yet also flesh as well as spirit , and too much loue of flesh , easily shrink from christ and profession , at least for a time ; as peter did , till christ looked graciously backe vpon him : and who can deny , but that the rest of the disciples were graced with a true faith ? yet after many warnings , and much confirmation of their lord , so soone as euer he was apprehended , before themselues were sought for , they all left him and fled , euery one willing to shift for himselfe , and saue his skinne . so as persecution makes sound and vnsound fly off , but with great difference . for the sound christian goes away as onesimus , for a season , philem. . that god his master may receiue him for euer : the hypocrite in persecution vtterly , and wholly , and for euer departs from the faith , from the comfort and profession of it . one flies the field , and comes no more : the other returnes , and is more valiant . in one word , the difference is ; the faith of the one is temporary , in the other not his faith is temporary , but his fayling . . these faire professors in persecution goe away , because they neuer gaue the word sound rooting in them : and therefore as a blustering winde easily ouerturnes the tree that is but shallowly rooted , so doth the storme of persecution throw vp him that wants firmenesse . or to insist in our sauiors instance . as we see the scorching heat of the sunne burne vp and wither the corne that is not deeply rooted , though it come vp neuer so goodly in shew : so the sunne of persecution dries vp the greenenesse of these shallow and vnrooted professors . the same thing our sauiour expresseth in a cleane contrary metaphore , luk. . . comparing persecution or troubles for the gospell to water : when the waters rise , and raine falls , and flouds beate on the house , it falls by and by , because it was not strongly founded on a rocke . . they are offended at the word , ( saith the text ) and so goe away : math. . . by and by hee is offended : two wayes : . when the word puts them to this choyce , whether they will leaue christ , or their temporals ; whether they will forgoe their goods , liberty , friends , and life , or forgoe christ. this choyce offended the young man , who rather than hee will part with his possessions , bids christ farewell . this choyce offended the false apostles , gal. . . who would confound law and gospell together , because they would not suffer persecution for the crosse of christ. this choyce offended many forward professors in the dayes of king edward the sixth , who in the dayes of queene mary were by and by offended , and fell off . and if times should turne , and this choyce should offer it selfe vpon many forward ones , experience of former times sheweth plaine enough , what they would doe . they that the day before , while christ rides in triumph , cry hosanna , hosanna : the next day after , when hee is apprehended , will cry , crucifige , crucifige : so immediately are they offended . persecution and affliction for the gospell , is like the worme that smote ionas his flourishing gourd , and that so suddenly will put but a little time betweene their freshnesse and fading . . when the doctrine pursues them within , followes them home to their consciences , and seekes to set in the light their inward corruptions , presently these glorious professours are offended , ioh. . . when christ powerfully taught the iewes , that hee was the bread which came from heauen , and the fathers ate of him , and themselues must feed on him to eternall life : this was an hard saying : what , are they all this while out of the way to heauen , vnlesse hee bring them in ? now they murmure , from thence goe to opposition , and from thence goe quite away , and refuse to heare him longer . euen so not a few , that boast sometimes of their faith and loue to religion ; of their settlednesse and resolution to die with christ , rather than denie him ; of their reuerence and good affection to his ministers : let the gospell begin to meddle with their herodias , or bosome sin ; let it call them from seruice of the world , and pull them from their lusts ; let it be busie with their vsury , their pride , wantonnesse , malice ; let it seeke to pull them from their disordered customes , their vnlawfull pleasures , their profane courses ; let it lay nothing but the yokes of christ vpō professed christians ; let it discouer to them their inside , and leade them to that filthy sinke which is within , and stirre a little in that mud : a wonder it is to see how many suddenly fall off by degrees ; now they are angry at the word , and he is the greatest enemy that t●●s them the truth : now they distaste the word , then picke quarrels , then begin to shake it off , and at last openly to resist it . . those must needs fall off , who neuer receiued the word purely , for it selfe , but for other sinister respects ; as either of glory and praise , if they see the profession in credit ; or for profit , so long as they may gather with christ , and be gainers by him : they would stand on mount tabor with christ , and while hee is in his glory , oh it is good being heere : but are loth to goe with him to mount caluary . or they receiue it onely so farre as may stand with their ease , delicacy , and slothfulnesse , but will put themselues to no hardnesse at all . now all these that loue themselues better than their religion , must needs faile when the ends faile , that put them on their profession . he that professeth for praise of men , when the world being inconstant withdrawes her applause , he is gone : gods word shall haue no further credit with him , then it hath from men . if demas for loue of profit shall professe , the loue of this present world shall cause his apostasie , . tim. . . if they of asia receiue paul , onely because they may with ease and safety doe it , they shall turne away from paul when he is in prison . and he that receiues a religion without further ground then is the generall custome of the world ; ( namely , to bee of that religion , which the king and parliament is of : ) let this man goe neuer so farre , yet hee shall fall off , and his fall shall be great . vse . see hereby the nature and end of persecution : it tries who are sound , and puts a difference betweene such , as peaceable and calme estate cannot distinguish . in a faire and calme day , apples and peares on a tree seeme all sound and good ; but a blustering storme or tempest makes difference betweene those that are sound , and such as for want of moysture fall off : iust so it is in the stormes of the church . persecution is like a mighty winde , which discerneth betweene wheat and chaffe , that before lay quiet together in the same floore : it shakes not the wheat , but blowes away the chaffe . and as the furnace consumes the drosse , but refines the gold ; so doth the furnace of affliction . we are now all shuffled together , the hypocrite with the sincere-hearted christian : but ( to end this poynt with our sauiours instance ) as the heate of the sunne and summer discouers barren , dry , and stony soyle , frō good ground : so the scorching beames of persecution shall discouer barren , husky , and empty hypocrites , from good and fruitfull hearers . and thou art that indeed thou art in triall . a man in peace may personate and disguise himselfe , as ieroboams wife going to the prophet , & seeme another ; but affliction for the word will vncase him . peter was not the man in triall hee vaunted to be when he would dye with christ. and the winter-weather of affliction for the gospell will discouer , who be the swallowes that will take their summer in the church , but in the winter of it take them to their wings . vse . let vs not take offence , when wee see forward professors offended at christ , and shrinke in triall ; but make account , that some such must forsake vs. for all are not of the church that are in the church : some are tyed onely by a thred of externall profession , to the members , that are not vnited to the head by the band of faith : these must fall off and wither . let hymeneus and philetus , two great lights , fall away & lose their shine in the firmament of the church , yet the foundation of god abideth sure . and , if we see some shrinke before the wetting , and in dayes of peace and protection of the gospell white-liuer'd , and ready to deny their profession at the breath of a silly damosell : that the frowne of a superiour , a word of reproch , a feare of change , shakes off their leafie profession : let vs not maruell , if many of them would deny christ in triall , rather than dye with him . vse . let him that standeth , take heede lest hee fall . and the rather , because , . our nature is prone to defection , or backsliding : . neuer was there more defection , either in doctrine or manners , then at this day : . when wee see others slide backe , we are too soone moued and offended . so as the best need continuall exhortation and admonition , to beware they fall not away from the grace of god. else would not our lord haue still beaten on this poynt with his disciples , who for all his warning of them , when it came to the poynt , forsooke him and fled . now the meanes to vphold vs in tryall from falling , are these : . meditate much and often of such scriptures as foretell persecution for the name of christ : and call to minde the examples of such as haue valiantly endured the losse of temporals , and ioyfully suffered the spoyling of their goods , the forgoing of liberty and life for christ , &c. especially reade diligently the whole . chapter to the hebrewes . . cast the costs of thy profession : thinke it not enough to heare , and receiue immediatly , and reioyce , yea and beleeue , and grow : but know , thou must not onely beleeue , but suffer for his sake . the seed that is immediatly receiued , must endure an hard and sharpe winter , before it can come vp kindly . he that forecasts onely the pleasure and ioy of his religion , and not the sorrow , losses , and crosses of it , is like the foolish builder , that thinkes hee can finish a building with so little charge as will scarce serue to lay the foundation . paul knew , and made account , that bonds and imprisonment abode him euery where : and so must thou . . labour for soundnesse of iudgement , and sincerity in affection , in receiuing the gospell . a sound iudgement in matters of faith , to beleeue firmely and distinctly the truth of religion , must goe before vndanted confession : . cor. . . i beleeued , and therefore i spake : rom. . . wee must beleeue with the heart vnto righteousnesse , before wee can confesse with the mouth to saluation . this is the rooting and stablishing in faith , which shall abide . then for the second : sincere affection is onely blessed with continuance ; when we bestow the chiefe affection of our heart vpon it , euen our principall loue , and our chiefe ioy and delight . for this is a cause why this bad ground failes ; not so much the dislike of religion , as the liking of other things better : and the not receiuing of truth in the loue of it , is a cause why many are giuen vp to beleeue lies . . purge thy heart from the raigne of corrupt lusts . weed out sinfull desires , labour in mortification and selfe-denyall , get further power to dye vnto sinne , get out of the loue of the world and the things in it , resolue against selfe-loue , that in case of confession thy life may not be deare vnto thee : else shall not all thy wisedome , or ciuility , or learning keepe thee from backsliding . for if the apostles themselues , who professed they had left all to follow christ , yet shrunke in tryall ; how shall they stand , that come with hearts thrust full of the world and earthly desires ? . labour to finde full contentment in the good things of the gospell . thinke it full happinesse to enioy naked christ. esteeme peace of conscience aboue all worldly peace . account the fauour of god , the ioy of the holy ghost , the sweet hope of the pleasures of gods right hand , and the treasures of a better world , worth all thou canst giue in exchange , and aboue all that may be compared with them . this will make thee ( with the wise merchant ) fell out thy selfe , and forgoe all for the pearle , and goe away reioycing . . examine thy heart , how it stands affected in lesser trials , now in the peace of the church . if it shrinke in smaller trials , i must not looke to trust it in greater . if now it will not endure the threat of a superiour , the feare of losse , the dread of dis-fauour : if it now shrinke from good men , because of their troubles and sufferings , which are their crowne : if thou canst ioyne with the times in disgracing men fearing god ; assure thy selfe , if greater trials come , thou shalt be giuen vp to greater delusion and apostasie . . because to stand in persecution is a worke aboue naturall strength , and ascribed to the holy ghost , to stablish men to this triall , and strengthen them to all patience with ioyfulnesse , col. . . we must pray the lord not to leaue vs in tentation , but preserue vs constant both in peace and persecution . presume not of thine owne strength . none haue more boasted of their valour at home , then they that most cowardly lost the field . remember peter : and pray for the mighty power of the spirit , to make thee of weake , strong , and altogether vnmoueable in this worke of the lord , . cor. . vlt. alwayes remembring the great danger of falling away , both in the good things lost , and in the multitude of euils pull'd vpon thy selfe . thus much of the second sort of bad ground : we come now by gods assistance to the third . vers. . and some fell among thornes , and the thornes sprang vp with it , and choked it . that which our sauiour taught his disciples , namely , what an hard thing it is to be saued , wee haue euidently seene in the explication of the former ground : wherein we haue discouered a number of hearers , who haue gone so farre in the way of heauen , ( as most of our hearers come not neere them : ) to be but reprobate ground , and lose all their labour and expectation . but yet we shall more cleerly discerne that truth , and haue more occasion seriously to consider of it , when wee shall in this last ground , ( the best of all the bad ones ) make manifest , that they that step before and beyond the former , shall yet fall short of their ayme , and bee shut out of heauen as well as they . for there was nothing good in the former , which is wanting in this : but some further commendation in this , which was not in the former . consider heere with me three generals . . the kinde of soyle : some of the seede fell among thornes . . the successe of the seed in it : . commendable , . lamentable . . the reason , or the causes of failing . for the soyle , it is thornie ground . for the commendable successe : . it goes as farre as the former : in hearing , vers . . in receiuing ▪ math. . . and mark. . . and in growing , as our text hath it . . it goes farre beyond it : for first , the ground is softer , the mould moyster , the soyle deeper , and so more hope : secondly , it springs beyond the other : the other growes , but this sprang vp , not onely to a blade , but to an eare , though not a ripe one ; neither doth the stone hinder the rooting , while they are hearing ; but , after they are departed , thornes choke it : thirdly , they hold on their profession still , which the other lose ; they are not driuen off by persecution , but would obey still , did it not crosse their pleasures and profits . for the lamentable successe , it is set downe , ver . . they bring forth no fruit : that is , either no good crop , or no lasting fruit to the haruest , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bring no fruit to the end , or to maturity : for fruit they bring , though not to perfection . the causes of this failing are set downe , . in generall , to be thornes , namely , inward lusts , carnall affections , and corrupt desires . . in speciall , of three sorts : . cares of the world , vers . . and mat. . . . riches , vers . . called deceitfulnesse of riches , math. . . . voluptuous liuing , vers . . called by the other euangelist , lusts of other things : these enter and choke the word , mark. . . thus in one view you haue the summe and method of the text , enlarged out of the other euangelists . now for the exposition of the first , consider , . why lusts are compared to thornes . . why these hearers are compared to thornie ground . carnall lusts are fitly compared to thornes in fiue respects : . there are some flowers , and some shew on thornes , small fruits , and many pricks : so whateuer appearance these lusts make , no good fruit riseth of them , but many pricks and sorrowes by them in the end . thornes pierce the body , lusts the mind . . thornes are euery where armed , and ready to wound and teare him that meddling with them doth not carefully fence himselfe : so they that nourish the cares of the world , or addict themselues to pleasures , or profits , pierce themselues thorow with many sorrowes . . as a thorne held softly prickes not , nor hurteth , but when it is held hard , and crusht , it easily draweth blood : so a man may vse this world as not vsing it , without danger , and hold softly the profits and pleasures of this life ; but gripe them , and fasten on them , there is certaine hurt . . thornes and briers are the dennes and receptacles of serpents , and poysonfull wormes and creatures : so are these vnmortified desires the harbours of infinite noysome sinnes , which shall creepe as thicke into the soule , as the frogs into pharaohs lodgings . as israel not content with gods daily allowance , but out of a couetous and distrustfull desire , against gods commandement , saued some of the manna till morning , but it was all full of wormes , and stunke : so doe fleshly mindes , by nourishing vnlawfull lusts , turne manna into wormes . . as thornes and briars are at last good for nothing but fewell for fire : so these thickets of lusts , and pursuit after the profits and pleasures of this life , are the proper fewell of the fire of the great day , and prepare the ground it selfe , ( which all worldlings are : ) without timely repentance , as fewell for the fire of hell , which is vnquenchable . these bad hearers are as aptly compared to thornie ground . for as a thorny and weedy soyle chokes and kills at length such seeds as come vp hopefully : so an heart stuffed with vnmortified affections , at length resists and chokes the seed of gods word , that it shall not prosper to the saluation of that hearer in the haruest : for . these thornes supplant the word , and vnroote it againe , as thornes , to roote themselues , vndermine the seede below . . these thorny corruptions hinder the comfortable heate and shine of the sunne from the heart ; namely , the sweet beames and influence of the spirit of grace , which cannot come so sweetly and freely to the hart , to cherish the growth and worke begun● as thornes hinder the sunne from plants . . thornes draw away the moysture which should preserue the plants in their growth and greenenesse : euen so these inward lusts draw the heart from meanes of moysture of grace ; they sometimes giue a man leaue to heare , but as they preuaile and take vp the heart , there shall bee little time allowed to remember , meditate , or apply that which is heard , and as small leaue to bring things into practice . doctr. in that our sauiour compareth bad hearers to thornie ground , wee learne , that thornes and lusts of any sort , suffered to grow in the heart , doe soone ouergrow the word of god , and suffer it not to prosper . for as the husband-man that suffers thornes and weeds to choake his seed comming vp , loseth his haruest : euen so that man loseth his part in the gospell , that cherisheth lusts and disordered desires in his heart , together with the gospell . hence the apostle iames , chap. . . telleth vs , that if we would heare the word so as it may be ingraffed in vs , we must first cast away , or put off as an old ragge , the superfluity of maliciousnesse and filthinesse ; that is , the abundance of carnall affections , loosenesse of life , pride , disdaine , wrath , contention , earthly pleasures , vanity , euill speaking of diuine doctrine , &c. and in the next verse shews , that with these lusts men may be hearers of the word , but neuer doers , till they be weeded out ; they will at length ouergrow it . see this in the examples of wicked men . herod let his lust and inordinate affection to his brothers wife grow with the word : therefore , notwithstanding hee reuerenced iohn , and did many things gladly , yet this lust choaked the word , and it came to nothing . iudas heard the word from the mouth of iesus christ , and by it grew to a great reformation : but suffering the lust of couetousnesse to grow vp with it , it soone ouergrew the word , and hee betrayed his master . simon magus heard the word , beleeued , walked with philip as a disciple , no grosse thing appeared in him , a man would haue thought the word wondrously powerfull in him : but he suffered the lust of pride or couetousnesse to spring vp with the word , and when occasion was offered , it ouertopt the word , and bewrayed it selfe , in seeking to buy the gifts of the holy ghost with money . see it also in the examples of good men . rom. . , , . paul professeth of himselfe , that he cannot doe the good he would , because euill is present with him : and generally of all beleeuers , gal. . . the flesh lusteth against the spirit , and the spirit against the flesh , so that ye cannot doe the things ye would . asa a good king , being reprooued by hanani the seer for his vaine confidence in the king of syria , was wroth with him , and put him in a prison-house : for ( saith the text ) he was in a rage with him because of this thing . and so was ionah with the lord himselfe . reason . ill weeds ( we say ) spring apace : good seeds or herbes not halfe so fast . wee shall see a bramble grow more in seuen moneths than an oke in seuen yeeres . so our text : the thornes grow vp with the seed , but choake it by ouergrowing . . our grounds are fit and prepared to produce thornes rather than bring vp the good seed . our hearts are the naturall mother to lusts , but a stepmother to seedes of grace . for there lies in our nature a sea of euill lusts lurking : our owne originall lust is a fountaine , and an inordinate disposition to all euill . from which fountaine issue innumerable streames of actuall lusts , which are the innumerable motions of the soule , contrary to euery commaundement of god : all which in their seuerall armies and bands issue out against god and his word , as the philistims still warred against israel . now our ground being so apt to weeds , they will soone ouergrow the word , if but a little neglected . . a part of the curse on mans sin , is , that the earth should bring forth thornes and thistles . the earth should haue brought them forth , if man had not sinned ; but they should not haue bin so noysome and hurtfull to man and the fruits of the earth . euen so it is a part of the curse of our sinne , that there should grow vp such noysome lusts ( as thornes ) in the ground of our hearts , as doe farre more hinder the growth of grace in our hearts , and choke the seed of the word sowne in our soules , than all the weedes and thornes in the world can choke the seeds and fruits of the earth . lusts are still remaining in the best , but not now as a curse , but only as the canaanites , to keepe them humble . . the raigne of lust cannot but thrust downe the raigne of the word : for first , that the word may raigne , it must be vnderstood ; but thornes hinder the light of the sunne from the seed . how can a man see obiects , that hath a thorne run into his eye ? so one thorne is enough to darken the eye of the vnderstanding . and therefore , . pet. . . the apostle wisheth vs to lay aside all euill affections , not some , not a little , not the waste boughes , but the root and stumpe . secondly , that the word may raigne , it must first renew : but there can be no new creature , till the old man be put off , with his lusts , ephes. . , . till this bee , the truth of christ cannot bee learned , as in christ. impossible it is to answere the heauenly seed , or be answerable to the meanes of diuine regeneration , vnlesse we put away the former prauity of nature : as a man can neuer set vp a new frame , till hee haue remoued the old rubbish . thirdly , that the word may raigne , it must be obeyed when it commands , and be expressed in the fruits of holinesse : but lusts vnsubdued oppose themselues , and hinder the motions when they should come into practice : and the lords plant becomes fruitfull onely on that condition , that the father purge it , ioh. . . how can a man walke on cheerfully in his way , that hath a thorne sticking in his foote ? no lesse doe these thornes cast men backe in their way of obedience : these superfluities of lusts and inordinate desires are as dead branches , that must be lopped off before fruit can bee expected . vse . see hereby the reason , why numbers haue either growne so slowly , or not at all , after much labour of the lords husbandmen : namely , because their hearts are as thorny ground . some came with minds stuffed with couetous desires , some with fleshly imaginations , or filthy cogitations , others with proud conceits of their owne knowledge and wisedome , others alienated with contempt and hatred of the word , which crosseth their lusts . partial hearers heare with respect of persons , or degrees . popish hearers neuer profit , that come with obstinacy and preiudice of our doctrine . where these or the like lusts sway , expect no profit : no planting , no watering , can make seed prosper , where these thornes grow with it . obiect . one lust can doe no great harme : in other things we are honest enough , but onely in vsurie , or gaming , or a little oth , or lye now and then . answ. one thiefe is enough to betray an house ; one diuell suffered to enter , brings seuen worse than himselfe , and let any come with purpose to continue in any one sinne , nothing shall moue him , nothing shall conuert him . one swine spoyles a whole garden : one dead fly , the whole oyntment : one hole in a ship , the whole vessell . vse . if we desire the word should prosper in vs : doe as the good husbandman , who would keepe his ground in good kilter , on which his seed is cast , or to be cast . first , hee will bring in the plough to prepare it , and lay it fallow both to rot , and vnroot the weeds that would choke the seed . for it is a shame , and part of negligence in an husbandman , to haue his fallowes lie full of weeds . so must thou see , that thou bring into thy heart the grace of mortification , which is a generall vnrooting of these thornes and weeds : good husbandry contents not it selfe with some good seed springing vp , vnlesse it kill the weeds : no more content thou thy selfe with the rising and mouing of some good affections , vnlesse thou mortifie the bad and noysome . ierem. . . plough vp the fallow ground of you hearts , and sowe not among thornes . secondly , the husbandman ploughes it againe , that if any weeds peepe out , he may roote them vp : so carefull he is for his earthly commodity . no lesse carefull should wee be , if after grace receiued lusts will be still stirring , to root them out : heb. . . take heed that no root of bitternesse spring vp , and trouble you : according to that in deut. . . let there bee no root among you , that bringeth gall and wormewood . if there be any lust , be it neuer so secret and hidden as a root , or neuer so fixed and fastened , as a root is , spare it not ; nip it not off , but plucke it vp by the roots : be not content to bridle lusts , but kill them : satisfie not thy selfe with an absence of fleshly operation , as if it were sanctification , but onely with a slaying of it : for if there be a liuing root within , it will shew it selfe when the seed springs , and soone ouertake it too . thirdly , if after all this there be any weeds growing vp with the seed , the husbandman will bring in his weeding hooke into the field ; hee will not see a weed or thorne peepe , but he will weede it out : . because he would haue his corne grow alone . wouldest thou haue the word to thriue in thy soule ? let it grow alone . how speedily should a man rise towards heauen , if the word had the onely roome in his heart ! but . because that is impossible , either in the earth , or our hearts , he will bee sure by his hooke to set the seed aboue the weeds : labour thou also to set the word aboue thy lusts , and contrary motions . quest. how shall i doe that ? answ. . by daily exercise in the word , reading and meditating : this discouers the weeds & thornes . . by daily prayer , and confession of knowne sinnes : this is a getting of the weeding hooke into our hands . . by christian humility , and fasting : this is the cutting off of lusts , by which they daily wither and dry away : this crucifies the affections and lusts . . by auoiding occasions of sinne , and sinners : especially watching narrowly our owne inclinations . . keepe vnder the lusts of the flesh by the lusts of the spirit , gal. . . the spirit lusteth against the flesh , that is , both in curbing and restraining euill motions , and ingendring good cogitations , motions , and desires , agreeable to the will of god. rom. . vlt. by putting on the lord iesus , represse the lusts of the flesh . prou. . . a godly man is said to haue right thoughts : and chap. . . his desires are onely good , not that he is without euill desires sometime , but he resists and fights against them , and god imputes not that which he hates and repents of . we see the soyle : now let vs see the hopefull successe of the seede in it , the thornes grow with it . ] though there be a further growth of the seed in this ground then in the former , yet at length it is as fruitlesse . . here are soft and tender hearts brought to the word , better prepared for the seed than the former . . here is a deeper rooting : a further measure of vnderstanding , a more vehement carriage of the affection vnto it , in motions of ioy , loue , and delight , & a more settled purpose to follow the word . . here is a further shew of fruits : a standing in a glorious profession , an hopefull sprouting and springing in the fruits of good workes , and a longer hope thereby than before . yet these so softned , so rooted , so farre growne aboue many zealous professors , are ranged in the ranke of bad and fruitlesse hearers : for , as it is in vers . . afterward they are choaked . doctr. the fruitfull and commendable hearer is he that heareth for afterward , esa. . . a bad hearer can heare well for the present , but afterward all is lost . prou. . . the way of the righteous shineth as light , that shineth more and more vntill perfect day . they adde vnto their knowledge as men doe to their stocke , and saue what they get , and so grow abundantly rich in grace ; whereas he that spends as fast as he gets , and onely maintaines the present with his gettings , must dye a begger . many are the exhortations to lay fast hold on the word , and to lay it vp safe in the midst of the heart , and to keepe it as a mans life , prou. . . as a man that hath a iewell , will bee carefull to locke it vp in the safest chest he hath . . tim. . . keepe the mysterie of faith . reu. . . hold that thou hast , hold that thou hearest . as many are the dehortations , that we negligently lose not the word , heb. . . we ought diligently to giue heed to the things we haue heard , lest at any time we let them slip : a metaphore taken from riuen vessels , that let all the liquor run out . but here , the more precious the liquor is , the more must be the care of the vessels soundnesse . . pet. . . better not to haue knowne the way of truth , then after the knowledge to depart from the holy commandement . many are the commendations of them that were hearers for after-times : as of dauid , psalm . . . i haue hid thy word in my heart : and of mary , who pondered christs sayings , and hid them in her heart , luk. . . and as many are the dispraises of such leaking vessels , who like the women , . tim. . . are alwaies learning , yet neuer come to knowledge : and those iewes , heb. . . who for the time might haue bin teachers , yet needed to be catechized in the very principles . reason . from the nature of the word , which is in it selfe a perpetuall truth , an euerlasting gospell ; heauen and earth are most stable , and firmely founded by god ; but not so stable as the least iot of gods word , which shall not fayle or fall to the ground for euer . and to vs it is a certaine rule , a constant law , and binder , not for the present only , but for all time future , yea and for all eternity . . this is a mayne difference betweene a godly man , and an hypocrite . many things may affect an euill man for the present hearing of the word . sometime he may heare a noueltie with great affection , but as children delight in a new toy for an houre , but presently contemne and lose it . sometimes the power of the word makes an hypocrite tremble , as felix , and grow to some promise with himselfe , and perhaps to some purpose and resolution of amendment : so israel hearing the lord speake in so terrible a voyce , promise faire , all that the lord our god saith by thee , ( if he will no more speake by himselfe ) we will heare it and doe it . but the lord saw there was no such heart in them , deut. . , . sometime some affliction prepares them to heare , and now while the iron is in the fire , and the hammer vpon it , it may bee wrought to some fashion till it be cold againe : so pharaoh sometime will confesse his sinne , and acknowledge gods righteousnesse and begge prayers of moses ; but onely so long as the plague is vpon him . sometime some naturall motion , or some spirituall motion may stirre them , and for a flash they are earnestly resolued for heauen : so the yong man comes hastily , and heares gladly , but not purposing to doe all that is required , goes away heauily . the hypocrite in all these motions is like ephraim , whose goodnesse was as the morning dew , suddenly dried vp , hos. . . the word comes into a bottomlesse heart , wherein is a bottomlesse gulfe of guile and deceit , and all is lost at length . but the godly man , by the words dwelling plentifully in his heart , attaines the commendation pronounced vpon the church of thyatria , reuel . . . i knowe thy works , thy faith , &c. that they be more at last than at first . he hath on him a marke of one that is planted by the lord in the house of the lord ; he is more fruitfull in his age , more fat and fresh dayly , and exceeds his former times in feracity , and fruitfulnesse in good works and graces . in a word , whereas all other things are common to all , the heauens , the earth , the creatures , yea , the ministery of the word , sacraments , prayer , and many common graces wrought by them ; this alone is the speciall right of beleeuers , incommunicable with hypocrites , to haue the word of god euerlastingly fixed in their hearts : esa. . . seale vp the law among my disciples : now a seale is a meanes of secrecy from them whom the matter concernes not , and of assurance to them whom the businesse concernes . this is the second reason . . the best of gods word is after the hearing . our parable compares hearing of the word to sowing : now the best of sowing is long after , in the reaping . elsewhere it is compared to food : and the best of eating is after eating , in the nourishment and strength . for let men eate and drinke with great appetite , good taste , and much pleasure ; yet if after the eating , bad humors in the stomake suffer it not to stay , or not to digest if it doe stay , it doth much hurt in stead of nourishing . so in the state of the soule , where many wicked humors resist the worke of the word heard . but to shew in speciall , that the word is best after the hearing , consider , . that it frameth a man to the life of faith , and vpholdeth that life . it is a means to make a man good , and continue his goodnesse . because it both storeth a man with graces , and preserues him from vngracious courses , through all his life ; which those that make no vse of the word beyond the hearing , are wrapped in . prou. . . when wisdome enters into thy heart , then shall counsell preserue thee , and vnderstanding shall keepe thee , that is , both in the good way , and from the euill way : so psalm . . . i haue hid thy word in my heart , that i might not sinne against thee . . the word kept in the heart , makes a man a notable patterne of piety to others , and a fruitfull christian , vpholding him in a readinesse to euery good word and worke . if the heart keepe knowledge , the mouth will speake of wisdome , psalm . . . he is fit and ready to counsell , exhort , rebuke , and comfort others . for the word of god , which is able to make the man of god ready and absolute to euery good worke , is much more able to fitte priuate christians thereunto . . our greatest businesse is behinde , to which the word kept in the soule can onely fit vs ; as namely , to fit our accounts , to store our lampes with oyle , to hold on our repentance , and finish the good worke begunne , with perseuerance . . our greatest sufferings and trials are behinde : dayes of sicknesse , the day of temptation , the day of death , wherein sathan will bee most furious and raging , and the day of iudgement . now as dauid said of himselfe , if thy word had not been my comfort , i had perished in my trouble : so if the word be not thy sword in the day of temptation , if it be not thy health in sicknesse , thy life in death , if it pleade not for thee in iudgement , thou art euerlastingly lost , because thou hast wilfully lost thy part and portion of that blessed word . . our marke is still before vs , euen that euerlasting happinesse , and great saluation , which the word of god ( faithfully retained in the heart ) not onely reuealeth , but putteth vs in possession of . thus as the pillar of the cloud and of the fire neuer left israel , till they came into canaan : no more doth the word of god cease to be our constant direction , for our motion or station , till it hath set vs into that heauenly canaan ; no nor then , it being a surer pillar then that of the cloude ; for as the prophet saith , o lord , thy word endureth for euer in heauen , psalm . . . that is , although neuer so many things in earth seeme to cloude and crosse the gracious promises , that thou hast made to thy children , yet in heauen shall they taste the sweetnesse of thy word , more then euer they did in earth ; when they shall enioy all the fruits of that eternall loue and decree , which they beleeued in this world . besides that , the same word of god , which now the saints lay vp in their hearts , is the law and charter of heauen , by which being fully conformed to the obedience of it , we shall walke eternally before god in the perfection of that obedience , which is heere begun . and thus it is our eternall direction in heauen also . vse . to reproue many hearers , who are affected in the act and time of hearing , or while the doctrine is deliuering , but presently lose the matter , the motion , affection , and all . some come as our sauiours hearers , math. . . when they heard , they maruelled , and left him , and went their way , we heare no more of them . many heare desirously , as with open and erect eares ; but both being open , it goes in at one , and out at the other ; it stayes not for after-vse , but a little present admiration , as in those hearers of our sauiour . others heare , and the word smites them , workes a little on their conscience , wounds them , and tells them as nathan did dauid , thou art the man. now were a fit season to worke with god : but they goe away , other distractions meet them at home , the motion dies , and they are as men sea-sicke , while the word tumbles them , and makes their conscience wamble within them , but are all well againe , so soone as euer they come to land . others heare with soft hearts , and the word comming home , they begin to melt , can resolue into teares , so mellow seemes the ground ; they see their vnworthinesse of the promises , and how lyable they be to all the threatnings , which they conceiue their owne portion . but as the metals are onely soft and pliable while they are in the fire ; so these in the hearing , but shortly after lose all the efficacy of the word , and become hardened as before . others , stirred vp by the power of the word , to some good duty formerly neglected , now grow to some resolution , that no lion in the way shall hinder them , and purpose ( a man would thinke , and themselues doe so , ) vnfainedly a great change in themselues ; but shortly after proue like the sonne in the parable ; math. . . whom his father commanding to goe worke in the vineyard , he promised , ( and likely he purposed ) he would , but some other motion preuailing , went not . so wee haue many hearers many times in good moods ; but corruption of nature not subdued , nor mastred , ( which is not alwayes stirring alike ) watcheth the fittest time to resist the word ▪ so as present purposes are seldome or neuer followed to practice and future performances . vse . looke well to thy hearing for after-times , that with knowledge thou mayest ioyne obedience , and by the word , grow in grace , as thou doest in dayes . content not thy selfe to heare with a soft heart , or with a ioyfull heart , if it bee hollow , and rimie to let it slip . consider for motiues heereunto : . that as god hath made our blood a carryer and conueyer of life thorow all the body : so his word to carry spirit and life thorow all the soule . and lesse dangerous it is to breake a veine , to let out all the blood and life of the body , than to admit a clift in our soules , that the doctrine of life and saluation should run out . . the world casts nothing vpon him that is a waster and spend-thrift ; nor can hee be ruler of much , that is not a faithfull keeper and sauer of little . if thou sauest not that thou hearest , nor layest it vp , thou shalt neuer bee a rich man in knowledge , faith , comfort , or experience . . nature teacheth to saue somewhat against a rainy day . consider what dayes thou hast to passe : if prosperous ; if aduerse ; if sicke ; if sound ; if tentations on the right or left hand ; if life or death ; if whatsoeuer ; thou art naked without the word , without strength , counsell , comfort . . a godly man will be a christian at home , as well as at church , and ( as dauid ) walke vprightly in the middest of his house . meanes to heare for afterward . . be abundantly couetous , to lay vp a good store for thy selfe against time to come . enlarge thy affections insatiably , to gather all thou mayest . this is a gracious and commendable couetousnesse . . esteeme it aboue all keeping , more worth than much fine gold , psalm . . . account it thine heritage , and the ioy of thy heart , vers . . . let it be in thy heart first , treasure it there : a man reserues his barne for his crop of wheat , or other corne : wilt thou fill thy barne and garner with chaffe and stubble ? or wilt thou , in stead of gold or pearles , pester thy best cofer with drosse and pibbles , which are heauie and cumbersome , but of no price or value ? . binde it on thy fingers , prou. . . as a ring that is euer in sight . practice is the best keeper of the word . the thornes sprang vp and choked it . ] now we are to intreat of the failing of the seed in this ground : wherein , because there is but little difference from the withering we spake of in the former grounds , but that it proceedeth from other causes ; wee will therefore inquire into those causes , as they are particularly and in order set downe in the . verse : cares , riches , pleasures . these are described as the speciall thornes , which choke the seed of the word . whence note in generall , what it is that lets vs from heauen ; not only the pursuit of vnlawful things , but the abuse of lawfull . it is not whoredome , adultery , theft , murther , sabbath-breaking , and the like , that heere are said to choke the seede , and hinder our haruest ; but the abuse of lawfull profits , pleasures , cares , and desires . math. . . as in the dayes of noah , they did eate , and drinke , and marry , and giue in marriage , vntill the day that noah entred into the arke , &c. what ? was it a sinne to eate , to drinke , to marry ? were these the things for which they were destroyed ? no , but the abuse of these things : they were so wholly in these , as they securely cast off all admonitions , and all prediction of iudgements : these became thornes , and choked all counsell , and all the preaching of noah ; and so their destruction was sudden , not because it was not foretold , but it was not beleeued or regarded . luk. . . what was more lawfull than to buy a farme , and a yoke of oxen , or to marry a wife ? but yet , these shall neuer taste of the supper : not because they did these things , but because they were so inordinate and intent on them , that they refused the call to the kings supper . and these three sorts of inuited ghests , refusing the kings gracious inuitation , doe notably resemble and expresse these three sorts of thornes choking the word : the farme noteth riches ; oxen , the cares of life ; and the wife , voluptuous liuing : all which , or any of them , hinder men from the heauenly banquet . so . cor. . . the people sate downe to eate and drinke , and rose vp to play . reason . sinnes in lawfull things are both more ordinary , and lesse sensible , both for the auoyding and preuenting , as also for the recouery and repentance from them . what a number of naturall and indifferent actions doth euery man goe ouer euery day , into which creepe a number of sinnes , because men take themselues free to doe as they list in them , and onely content themselues in their liberty vnto the thing , vnwilling to heare of any of gods restraints or impositions in the manner or fruition of that liberty ! this poynt is very vsefull , and therefore wee will giue some instances , to shew , how men doe infinitely abuse their lawfull liberties , with the great hazard of their soules . . in eating and drinking , which is not onely lawfull , but necessary . yet heere christians offend exceedingly , many wayes : . when they eate not their owne bread , . thes. . . . when they eate without feare , iude . not before the lord. . when they corrupt themselues in the creatures , losing sobriety , modesty , chastity , health and reason , as the drunkard drownes his soule , senses , body and all . . when they neuer taste the sweetnesse of god in the creatures , more than beasts : nor sanctifie themselues after feasting , as iob his sonnes . . when they waste the creatures , not remembring the afflictions of ioseph , amos . . . what is more necessary than apparell , decently to couer nakednesse , to fence the body from iniury of weather , and to put vs in minde of sinne ? but what a number of sinnes doe men and women put on with their apparell ? . for the matter , which is not skinnes , as adams , but stately , and costly ? . for the manner , while they take liberty to disguise themselues in strange attire , and monstrous fashions , shewing no other hidden man of the heart , but lightnesse , vanity , wantonnesse , and slauishnesse to euery new-fangled fashion ; for which , the lord threatned to visit the kings children , zeph. . ? . for the measure , while they passe all bounds of sobriety , and waste more on their backes most prodigally , than would clothe a number of the poore seruants of iesus christ ? and all out of this conceit , that they may weare what they list , and how they list ; not considering , that the lord hath tyed them as straitly to the rules of piety , sobriety , and charity , in the wearing , as to the necessity of wearing it selfe ; besides the waste of time , and thoughts , &c. which should bee better occupyed ? . what is more lawfull , yea more necessary than recreation ? but , how doe men , out of the lawfull liberty that god hath allowed them , breake out most vnlawfully , and most insensibly ! . in respect of the matter , when with the foole , ( prou. . . ) they make a pastime of sinne : as of dice , condemned by the lawes of the land , and cards , and lasciuious dancing , playes , enterludes , and all merriments , wherein is no praise , vertue , or good report . . in respect of the manner ; when they turne their vocation into a recreation ; when they powre out their hearts vnto pleasure , as louers of pleasure more than of god ; when they waste their time , and ingrosse it for sports , to the hinderance of better duties , in the publike and priuate calling ; when the publike or priuate duties of gods holy sabbaths are interrupted or omitted ; when , to the dishonour of god , his sacred name by othes and cursings is blasphemed , or his holy word iested vpon , or his faithfull seruants , the preachers and professors of religion , are reuiled & reproched , by playes , songs , or scornes : lastly , when other men are hurt by sports & games ; as by winning their money to their impouerishment and hinderance ; or a mans owne estate , as salomon saith , he that loueth pastime , shall be a poore man , both in grace and goods . yet what gamester of a thousand sees himselfe tumbling in these sinnes ? or where is one of a thousand , that will be reclaimed from them ? . what is more lawfull and necessary than marriage , for the comfort of man , for the continuance of the world , and the church , by an holy seed ? but how many make vp a great heape of sinne , by the abuse of this holy ordinance ! some conceit they may marry where they list , the sonnes of god to the daughters of men ; not remembring the apostles canon , alwayes in the lord : but ioyne with infidels , and enemies to religion : as salomon , to the turning away of his heart from the lord. others vse it rather to stirre vp naturall corruptions , than to beate them downe . some , rather to helpe one another to hell , than to heauen , or in earth ; while the husband loseth his authority by vnthriftinesse , bitternesse , or lightnesse ; and the wife shakes off his authority by sullennesse , and contempt , both of his person and commandements . others sinne against it more directly : as when the husband leaues the wife of his youth , to imbrace the bosome of a stranger ; or the wife forsakes the guide of her youth , and loues a stranger better . thus was the sinne of dauid heightened , that hauing wiues of his owne , he must needs haue vriahs also , . sam. . for this is to sin against the remedie . . how lawfull is it , and necessary , to imploy a mans selfe in his calling ? but ( besides that , many liue in vnlawfull callings , or in none : ) where is the man that sanctifies the particular passages of it by the word and prayer ? where is hee that retaines an heauenly minde in following his earthly businesse ? how many sticke not to gather manna on the sabbath day , which shall rot betweene their teeth ? how many all the weeke long gather goods , and driue their trades with as many othes , lyes , and glozings , almost as words ? how many turne their trades into crafts , getting as much by craft , deceit , and iniustice , as by faire and lawfull following of their calling ? where is the man that chokes not his generall calling with his speciall , and incrocheth all the time of the weeke , that scarce any can be allotted to the seruice of god , either in gods house or his owne ? how is it , that men thrust themselues as busi-bodies into other mens matters , and faile in their owne ? . what is more lawfull or necessary , than to prouide for a mans owne ? is not hee that prouideth not for his household , worse than an infidell , . tim. . ? but hence how doe numbers confound christian and carking care , not seeking first the kingdome of god for themselues and theirs , but becomming drudges to the world , and to their children , prouiding no otherwise for them , than the beasts for their young ones , present food and harbour ; forgetting the words of the apostle , ephes. . . bring them vp in the nurture and instruction of the lord ? as if a christian , who takes care of the body and baser part of such as belong to him , can forget or neglect the soule , which is the farre more noble part of man. or as if he which performes it to his family , ( which the very law of nature calls for at his hands ) should vtterly forget that , which gods word euery where chargeth him withall . . what is more sweet and necessary vpon earth , than company and society with men ? whence the philosopher calls man a sociable creature , as the beasts be not . but how many mischiefes creepe into the life , and sinnes into the soule , by the abuse euen of lawfull society ! as when men chuse or fall into swearing , drinking , or idle company : when they runne promiscuously into all companies , and fall to such exercises as they finde : as peter in caiaphas his hall when hee should haue been better employed : or when they frequent societies where god and christ is not , but satan and his agents , and a whole troupe of tentations . and what hurt comes by mens communication , which naturally is profane , vnsauory , vncharitable ? besides , euen good men in bad companies acquit not gods glory , nor themselues , as they ought ; and in good company , either doe not , or receiue not the good they should . this is the first reason . . in things lawfull , men are most secure , and thinke themselues safest : and there satan is most , where he is least suspected . as the serpent lyeth in the greenest grasse : so satan lyeth in ambush against vs in our most lawfull liberties . as he laid his traine against our sauiour christ himselfe in the matter of meate and drinke , when he was hungry : so also against vs , chiefly in things , wherein god hath giuen vs allowance . wherein was it that satan ouercame lot ? was it first incest with his two daughters ? no , that was hainous , but first hee foyled him in that which was lawfull : he first abused himselfe in wine , and then his daughters in incest . . whereas our nature spider-like , turnes our best and sweetest things to poyson , satan to our corruption adds his waight , putting vs forward to abuse good things , and lawfull ; because this both hinders god of his glory in the meanes of our good , and our selues in the end for which god alloweth them . god hath giuen vs all our lawfull liberties , as helpes to heauen : we vs them as hinderances . his grace puts them into our hands as staues , to support vs in our way and wearinesse : we , by the abuse , make them burthens and clogs to cast vs backe . hee allowes vs them as spurres , to prouoke vs to cheerfulnes in his seruice : we peruert them , and they become as thornes to choke vs , and hinder vs in his seruice . well knowes satan , that the best things abused , become euill to him that so vseth them . christ himselfe shall be a rocke of offence . the word , if it kill not vices , it killeth soules . and the sacraments are ranke poyson to the vnworthy receiuer . he cares not how many gifts of nature , no nor of grace a man hath , so as out of them arise pride , ambition , enuie , &c. which are as a canker consuming them . and much lesse cares he how many gifts of fortune , ( as they call them ) that is , wealth and honour , a man hath , so as they make him swell with disdaine , or vainly confident in his wealth , or secure in his course , or licentious in the bold committing of sin . let wealth flow in , as waters from a full fountaine , so they drowne the soule in perdition . thus gods glory is impaired , which he expects for his goodnesse , and mans sinne inlarged , which hath made himselfe so miserable by so great mercy . vse . to let many a man see his sinne and errour , who neuer suspects hurt and danger in such lawfull things , as riches , and pleasures , and cares of the world : they wonder they should bee thornes , who neuer felt the pricking , but haue tasted much sweetnesse in them , and in nothing more . but our sauiour well knew the nature of them , through the malice and infirmity of men abusing them . hee well saw , that no thornes doe so choke the seed , as these the word : and that many , who found such sweetnesse in them , haue falne short of saluation by them . if thou haddest neuer eaten forbidden fruit , nor fed vpon stolne bread , the abuse of lawfull and allowed profits and pleasures , will keepe thee out of heauen . the farme lawfully gotten , but vnlawfully affected , may make thee neuer to taste of the supper : and the hauing and inioying the wife thou hast married , may make thee say flatly , i cannot come . thinkest thou the diuell hath no baits but in his hellish tentations ? yes , his baytes lye euery where . if thou beest a rich man , hee hath deceitfulnesse of riches : if a poore man , he hath the cares of this life : if any other thing affect thee , he hath lusts of other things , to make thee fall short of saluation . say not with thy selfe , i am no adulterer , no murtherer , no theefe , and therefore am in a good way to saluation ; vnlesse also thou hast watched satan , and carried thy selfe cleere and faire in thy calling , in thy wealth , marriage , recreation , company , meate , drinke , and apparell . neither say , i thanke god i am no recusant , i come to church , i heare good sermons , and if any could tell me a better way to heauen , i would surely take it : but bewaile thy abuse of lawfull liberties . here were many that heard christ himselfe , and yet were damned for nourishing at the same time these thornes that choked all . neither say , i am a professor of the gospell , and am zealous against sinne euery where , and loue them that feare god : for when professors reuolt to the world , and giue themselues to an vniustifiable liberty , in following the profits and pleasures of this life , they shall see grace thriue as corne among thornes ; which as they eate the seede , so our hearts and liues are eaten vp with the cares and delights of this life . vse . if such lawfull things as these proue sharp and piercing thornes , what sharpnesse must we imagine in vnlawfull ? what an euill thing and bitter is it , to venture vpon sinne expressely prohibited , to reach out the hand for bread of deceit , to drinke in with greedinesse stolne waters , and with delight to feede vpon forbidden fruit ? what is this but to walke vpon snares and thornes , which will sting the conscience , and wound the soule to certaine and speedy death ? luk. . . as in the dayes of lot they ate and dranke , bought , and sold , planted and built , &c. heere one askes , why our sauiour makes no mention , nor chargeth the sodomites with those far greater sinnes , of which we reade in the story , gen. . as the contempt of the word , their violence against lot , their horrible and crying sinne of sodomie ; but onely those which seeme light , or no sinnes in comparison . and the answere is ; that wee might conceiue what a fearfull plague belonged to such fearefull enormious courses , when as euen lawfull things , and such as without which life cannot bee maintained , immoderately vsed , were punished with fire and brimstone . thinke it too much to offend in thy lawfull liberties , although thou venture not vpon vnlawfull . for if he that offends in the former , cannot but breake thorow a thorne hedge , not without pricking and tearing himselfe : how much more shall hee wound himselfe , that dares venture ouer that sharpe hedge of curses , wherwith god hath mounded & hedged his law ! oh that bold sinners , shamelesse harlots , debosht drunkards , blasphemous swearers , and profane sabbath-breakers , would thinke on this ! vse . learne we to moderate our lawfull and naturall desires , as wherein so many snares doe lye : desire no outward fauours , without inward grace to vse them ; without which , gods mercy proues but thy iudgement . and for thy better direction in the right vse of lawfull things , take these rules . . consider , that lawfull liberty vsed to the full , is exceeding dangerous , and restraint is necessary . hee that will take all the liberty he may , will sometimes take that he may not . hence it was , that the iewes in punishing malefactors , were wont to giue but . blowes , whereas they might giue forty : . cor. . . of the iewes fiue times receiued i forty stripes saue one . let this be thy care also , to cut thy selfe somewhat short , euen in that which is lawfull : for , the more flesh is pampered , the more is the spirit weakened and foyled . . consider the author of all thy liberties : that while thou hast the sweetnesse and comfort of them , hee may haue the glory of them ; of whom , and by whom , and for whom are all things , by iesus christ , rom. . vlt. . with the vse of naturall things , labour to ioyne a spirituall vse ; and so while we cherish our bodies with them , we shall also refresh our soules . as for example : in the vse of meate and drinke , stirre wee vp our selues to labour for the bread and water of life . in putting on our clothes , labour to put on christ as a garment . in marriage , see thou meditate much and often on that sweet contract betweene christ and the soule , and so in the rest . this one calls an holy alchemy , to draw gold out of lead , heauen out of earth , grace out of nature . . consider , that the right vse of peace and plenty , is , to grow vp in the feare of god , in peace of conscience , and the comforts of the holy ghost : so the church vsed her rest and peace , act. . . and that the more outward blessings the lord affoordeth , and in them more time and meanes to serue him , the more seruice he lookes for . and how absurd is it , that while thou takest the lords wages , thou shouldest doe the worlds worke , or thine owne businesse altogether ? . in our freer and more ioyfull vse of the creatures of god , let vs carry an holy ielousie and suspition ouer our selues , lest sinne creepe in , and so wee dishonour god. iob , when his sonnes feasted together , sanctified them , and sacrificed according to the number of them all , saying , it may be that my sons haue offended . do thou the like for thy selfe : mingle none of thy ioy with sinne ; for then it must end in woe . are choked with cares . ] now wee come in speciall to treate of the three kindes of thornes , which choke the word , and make it fruitlesse , as they are laid downe in the text. the first of them are cares , called by matthew , cares of this world ; and this is to distinguish them from the cares of heauen , and of that better world , which are euery where commended to vs : mat. . . seeke first the kingdome of god , and his righteousnesse . . cor. . . the vnmarried careth for the things of the lord , and how he may please the lord. and for a man thus to place his cares and desires , is , to walke with god , and begin his heauen before-hand ; euery where commanded , as the following and pursuing of his true felicity . our parable speaketh of another sort , of noysome and thorny cares for the things of this world , which are not allowed vs. heere sundry pertinent questions come to be resolued . quest. . whether no worldly care bee allowed vs ; seeing the apostle saith , phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be carefull for nothing ? answ. the apostle doth not command vs to bee idle , or carelesse in the doing of our callings , wherein euery one must carefully abide . adam in innocency must haue a care of dressing the garden : and all the sonnes of adam after the fall , must eate their bread in the sweat of their browes . else a man liues inordinately , and ought not to eate . yea the apostle himselfe confesseth , . cor. . . that hee was cumbred daily , and had the care of all the churches . neither doth hee forbid a necessary care for the things of this life , to the sustentation both of our selues , and others belonging to vs. for it is not onely lawfull , but necessary for euery christian to haue a care , not onely of his vocation , but of his condition and state of life in this world , how hee and his may comfortably , and with the honour of god and the gospell , passe thorow the world . and hee that hath not a prouident care for his family , hath denyed the faith , . tim. . . such are a generation of debosht and vile persons , who cast all care away , and let the world slide ; let wife and children shift for themselues ; let debts and charge come on them ; worse than the most vnnaturall brutes , they cast off all calling and cares , and with them , all piety , honesty , and humanity it selfe . thus we see both a diligent and a prouident care commanded : as a man in a iourney takes gold , siluer , meate and drinke , to set him forward in his way ; his care is not for these chiefly , but to finish his iourney : so we that are christians , may take with vs the things of earth by the way , but must not set our care or affection on them , onely so farre as they serue for heauen . quest. . how farre are these cares lawfull ? answ. cares of the world are twofold . the one , a care of diligence , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , an honest study , and warrantable care , well confined , and kept within bounds of moderation . the other , a care of diffidence , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a doubtfull and diffident care , arising out of distrustfulnesse of god , and feare of wants , and so suffers not it selfe to be bounded within the rules of piety and christian moderation . that is commendable , this damnable . quest. . how shall i know these vnbounded and distrustfull cares ? answ. . they are cutting and distracting cares : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the cares of a mans vocation or condition , or both , diuide and distract his minde , torment him , make him vnquiet , within himselfe and with others , at boord , in bed , euery where : so salomon describeth this man , eccles. . . all his dayes are sorrowes , and his trauell griefe ; hee taketh no rest in the night . and chap. . . there is a man , and there is not a second , there is no end of his trauell , &c. . he loads himselfe with vnnecessary and impertinent cares . for in the duties of vocation are two things : . the care and labour of the worke of the calling . . the care of the successe and euent . the former is ours , the latter is gods. a sober and moderate care doth the duty , but leaues the care of successe vnto god. but this care enters vpon gods right , and troubles it selfe about the euent of his businesse , and successe of his labours , and cannot rest in gods issue , neither before nor after it is manifested . there is a distrustfull feare of future need , which by carking and cutting care they would preuent . though they haue food and raiment , yet are they not content , but repine and vexe themselues , because they know not how themselues , their wiues , and children shall be maintained heereafter : yea , and toyle themselues out of their skinnes , and bring vntimely gray haires on their heads , for the next age , and next generation . obiect . may we not lay vp for our selues , and our children ? answ. . not with distrustfull care , nor with choking thorny care , which eates out better cares . . though a christian may enioy abundance , if god cast it vpon him , yet may hee not seeke abundance , aboue that which is necessary for his person , nature , and estate . hee must bee content with daily bread , and pray for no more : nay , the king himselfe must not seeke superfluities , deut. . . obiect . may we not care for the morrow , as our sauiour implies , math. . vlt ? answ. christ had a bag for his prouision , and for his disciples . ioseph prouided for the seuen yeeres of famine : and the church for the great dearth , act. . , . so may men in their youth prouide for age , while strength lasteth , and sight and sences are good : alwayes remembring , not diffidently , not distrustfully , or to crosse the practice of faith , whereby we should daily depend on his hand and prouidence , who renewes our dayes and times vpon vs. for to this care our sauiour opposeth trust and confidence in god , vers . . . if a man by indirect and vnlawfull meanes gather these worldly things together , let him bee sure these distrustfull cares haue stuffed his heart . ordinary and warrantable care rests on good and allowable meanes : but he that by lying , swearing , fraud , iniustice , deceit in measures or waights , by vsurie , or the like meanes , can helpe himselfe , his care and course is wicked and damnable . . it is a choking care , if a man neglect the seruice of god , prosper not in grace , profit not by gods word , thrust the worship of god out of dores , or seldome , or slightly , or coldly , or formally performe these duties : or if a man fall backe from good motions , good purposes , good beginnings , he may iustly suspect himselfe , that inordinate and inferiour cares haue seazed on his heart , and waged warre , and preuailed against the cares of heauen and a better life . in a word : when a man more imployes himselfe about them , than will stand with keeping his heart vnto god , now they are chokers . these are the cares heere called thornes : the effect of them is , to choke the seed of the word . where consider two things : . how they choke the word . . the vse that is to bee made thereof . for the first . they choke the word , . before : . in : . after hearing . before hearing , two wayes : . in that they hold men away , and keepe them from the preaching of gods word . luk. . . while mary was set at the feet of christ , hearing his gracious words , martha incumbred her selfe about many things , &c. her care and loue in entertaining our lord iesus himselfe , was excessiue and immoderate , and hindred her from hearing his word out of his owne mouth . the same was the cause why those vnthankfull ghests , inuited to the kings supper , luk. . . they all made excuses ; their inordinate care about farmes , oxen , and families suffered them not to come when they were called . so now , especially on a weeke-day , numbers keepe away from this exercise ; because the desires after the world haue eaten out the desires and care of gods word : they cannot let their businesse , and seruants would bee idle , and i know not what . whereas a man might name some places of idle resort , where they let ten times so much in a weeke . . if they doe come , yet these cares hinder their prayers , and preparation , and therefore their profitable hearing . they that cannot pray well , cannot heare well . now , prayer is a lifting vp of the hart vnto god : but these presse it downe , and are as so many heauie stones hanged on the wings of our prayers . in hearing , they hinder two wayes also : . when men bring their businesse in their brests with them ; they are casting and tossing with themselues , and plotting their owne imployments : and this hinders both attention , and vnderstanding , and affection ; without all which , the word heard is vnprofitable . . these inordinate cares keepe out , and barre out the chiefe duties of a christian , that there can hardly bee entrance for them , or at least , very shallow rooting . as we shall see in some instances . . the word , in the daily preaching of it , labours to confirme and increase faith and confidence in god : it bids vs beleeue , and trust in the lord for all supplyes , psalm . . , , . but these cares lodged in the heart , choke all these precepts , will not suffer vs to trust god with our selues , but will take his care into our owne hands , and will beleeue and trust him no further than wee see him , or haue a pawne from him . . the vse of gods word , as it is from heauen , so it is to draw vs to heauen , and lift vp the minde to heauenly things ; when it vrgeth vs to seeke things aboue where christ is , and perswades vs to pull our thoughts from things below , and set them on things within the vaile . but these cares nourished in the heart , choke all such exhortations : for they wedge downe , and stake downe the soule into earth , and earthly things : they will care for heauen when they come there , but for earth while they are here . . gods word , in the powerfull preaching of it , opposeth and beateth downe the vnlawfull and vnconscionable seeking , and meanes of getting the things of this life : it condemnes to hell all vniustice , and fraudulent dealing , and all heaping and holding the least piece of wicked mammon . but where these thornes are nourished , all these denunciations are choked , they will set the tongue on lying and swearing , the hands on coozening and deceiuing , the whole course on vsurie , oppression ; and all is fish that comes to net . thus where the world is taken in , the word is shut out , or choked . after hearing also , these thornes choke the word : so the text saith , and afterward , or after they are gone , the cares of the world enter in againe , and as a wedge driues out all before it . many come from their earthly businesse , and heare with affection , and may hold it for a while ; but at last , the throng of their businesse and cares of the world conquer the word , and driueth it both out of their memory and practice . for the memory : see exo. . . when israel was without food in the wildernesse , and knew not how they should sustain thēselues , their wiues & children , they begin to scorne and take on against moses and aaron ; oh that we had dyed by the hand of the lord in egypt : why ? what was the reason ? had they not many promises from the lord , of his care and prouidence for them ? nay , did they not see the hand of the lord for them in that mighty deliuerance thorow the sea , in the pillar of a cloud by day , and of fire by night , in that extraordinary sweetening of the waters of marah , not many dayes before , chap. . ? did not that promise yet sound in their eares , vers . ? but these distrustfull and distracting cares choked presently the remembrance of gods promises , and of his great blessings bestowed on them . for the practice : we see it euidently in the young man , who presently lost christ , and all , because he had great possessions , both in his hand and heart . vse . seeing these worldly cares doe thus choke the word in vs , let vs alwayes remember the counsell of our sauiour , luk. . . take heed , lest your hearts be oppressed with surfetting , and drunkennesse , and the cares of this life , and that day take you vnawares . then the cares oppresse vs , when they dul the mind , and make it heauie and vntoward to the loue and consideration of heauenly things . we must striue in casting off these cares , which our naturall loue of the world inuites and pulls vpon vs. motiues to rid our selues of them . . because they are the cares of the world , that is , of worldly things , and worldly men , and christians must haue another care . this is our sauiours reason , math . . after all these things doe the gentiles seeke . now there ought to be a great difference betweene the cares , studies , indeuours , and delights of christians and heathens . for we haue not receiued the spirit of the world , but of god , to sauour the things of god ; and it is sufficient that we haue liued in such lusts ; but now let vs walke no more after the will of man , but of god , . pet. . . shall our profession bee christian , and our practice heathen ? what doe such a number of heathens in a visible church , whose heads , hearts , and hands are more stuft with cares , feares , and distractions , than the most heathenish heathens ? for men to follow the world with a full spirit , to place their felicity heere , and make it their chiefe ioy to increase their estate heere , is to liue like an heathen : for after all these things doe the gentiles seeke . . because the things of this life are not worth such distracting care , in the due estimate of them . for first , they are but for this present world , which is indeed a world of vanity , and a mappe of misery . secondly , they are but for a mortall and changeable life , which passeth as a vapour : though men that entertaine them , vainely suppose they shall not dye , at least not yet . they are for a life common with vs to the brute beasts , which want vnderstanding and reason , and yet their life is passed without any such cares or distractions , by that generall prouidence that feedeth sparrowes , who neither spinne , nor carry into the barne . but there are cares for a better world , which as it is a kingdome of glory and happinesse , so it is vnshaken , of perpetuity and eternity . there are cares for the life of the soule , which as it is more excellent than the body , so are all the good things belonging to it : and these cares are worthy of roome and place in a christian heart . there is a life not common with beasts , but with the angels , to bee cared for ; nay , common with iesus christ : the care of which , our sauiour hath commended to vs aboue all other cares in the world , when reprouing martha for her too sollicitous and busie care in entertaining his own blessed person ; he told her , and vs in her , one thing is necessary ; and , this care is of the good part which shall neuer be taken from vs. . these distrustfull cares argue both impiety , and folly . the former , in that they would fasten vpon god , want of knowledge , power , or will , to relieue our wants . for if god take knowledge , and bee able , and willing to supply them , what need i vexe my selfe further ? for his knowledge : math. . . your heauenly father knoweth , that you haue need of all these things . for his power : goe into the wildernesse , behold him feeding israel forty yeeres without all earthly meanes , giuing them bread from heauen , which ordinarily comes out of the earth , and water out of hard rocks , than which nothing is dryer ; preseruing their clothes from wearing , while they were worne forty yeeres together . for his will : psa. . . the lord forsaketh not his saints , they shall bee preserued for euermore . but these distractfull cares deny the lord the honour of wisedome , power , and mercy , and so are expresse signes of an vngodly heart . secondly , they argue a foolish mind , two wayes : . that when a little will serue a man in his way homeward , thorow a strange countrey , he will lode himselfe with needlesse burthens . nature is content with little , grace with lesse . iacob craues no more of god , but food and rayment . and wee are commanded , if we haue food and raiment , to bee therewith content , . tim. . . . what an extreme folly is it , when a man hath enough for the present , nay , and for his time , if he were to liue ouer two liues , yet to spend his dayes in scraping and gathering , not so much for himselfe , as hee knowes not for whome ? it may be for a foole , eccles. . . it may bee for a waster and spend-thrift ; it may be for a stranger , chap. . . nay , it may be for an enemy , as haman for mordecai . . we professe our selues children of god : and therefore these distracting cares are most vnbeseeming vs. we must rather imitate children , who because they depend vpon their father , and rest on his allowance , they put off all care and thought , what they shall eate , drinke , put on , or what portion they shall stand to hereafter . and if we see a man drudge and droyle in the world , and making shift for himselfe , we will say , surely such a man hath no father to care for him . . god often doth , alwayes might reuenge these great cares with great vvants , and the more carefull men be , the more needfull often they are ; god most righteously punishing the vnbeliefe of their hearts , and paying them vvith their ovvne coyne : they vvithdravv their confidence from him , and he vvithdravves his blessing from them : then they labour , and thriue not , earne money , and put it into a broken bagge : and god ouerthrovves their conceits ; they thinke their care must doe all : but the more they care , the lesse they haue ; to teach them , that if they vvould care lesse , they should neede lesse . meanes to thrust off these carking cares . . labour to get assurance of thy adoption : for , if a man be persvvaded of this , he can easily stay himselfe vpon god for all needfull things . the prayer is , first , our father , and then , giue vs this day our daily bread . no maruell if men be vnquiet in their hearts , vvho haue neither care nor assurance of their adoption . math. . . christ makes them a signe of incredulity , o ye of little faith . . learne the lesson of contentation , as paul , phil. . . i haue learned in whatsoeuer state i am , to bee content , i know how to want , and to abound : where ? in what schoole ? not in the schoole of nature , for that teacheth impatience and discontentment in wants ; but in the schoole of christ , through christ inabling me . a man comming out of this schoole , is as comfortable and cheerfull , as if his small portion were the whole world . . because these cares will euer bee incroching and thrusting in , we must know vpon whom to turne them off : . pet. . . cast all your care on him ; for hee careth for you . cast them off farre away from thee , as a man pressed with a burthen , or somthing that hurts him . but with this difference : hee casts his burthen on the earth , thou must cast vp thine into heauen . psalm . . . cast thy burthen vpon the lord , and hee will nourish thee : as an anchor is cast to stay the ship , against all waues and billowes of diffidence and distrust . quest. how should i cast my care vpon god ? answ. . by faith beleeue his gracious promises , and apply them to thy selfe . . in nothing be carefull , but let your requests be shewed , phil. . . prayer is a casting of our care on the lord : therefore call vpon on him , and commend thy wants vnto him . . keepe him in sight , and set him still before thee : phil. . , . the lord is at hand , in nothing be carefull : there is no cause of these choking cares and distractions , seeing we haue the lord so neere , and may with confidence call on his name : for the lord is neere to all that call vpon him , to all that call vpon him faithfully . therefore hold his presence in thine eye , who is with his in sixe troubles , and in seuen . a child vnder his fathers eye & wing cannot be neglected . . walke religiously and holily : bee such a one as ouer whom his care extends : bee a fearer of god , for no good thing shall be wanting to him that feares the lord , psal. . , . the lord is neere to fulfill the desire of them that feare him . so tertullian obserues , that there was more in the blessing of iacob , then of esau , a profane man ; namely , the dew of heauen , as well as the fatnesse of the earth , and first that , then this , genes . . , . . looke vpon all examples of the saints in former ages , and see if at length they lost by casting their care on god ; see and say if god did forget them for euer ; but if they graued his feare in their hearts , hee hath grauen them on the palmes of his hands , esa. . . i haue graued thee on the palmes of my hands : and what is a more present helpe than the hand of a man ? all thy walles are euer in my sight . god doth euer behold the defences and meanes of protecting them , who cast their care vpon him . goe along with me to mount moriah , and consider the businesse of abraham , which would haue rent asunder any worldly heart with worldly cares : but casting the whole care of it vpon the lord , the very name of the place tells thee , iehouah prouidebit , god will prouide , he will be seene in the mount ; if not afore , yet then at furthest . . the last meanes to be rid of earthly cares , is , to change them into better . for the heart will be caring for something . and because the defect in necessary duties , makes a man abound in vnnecessary ; therefore let vs take vp such lawfull and warrantable cares , as may consume and eate vp the other . the scripture commending many vnto vs , i will note some . . seeke the kingdome of god , and his righteousnesse , and then other things shall bee cast vpon you . the way to obtaine earthly things , is , to bee lesse carefull and distracted for them , and more carefull and diligent for heauenly . esa. . . if ye consent and obey , ye shall eate the good things of the land. if a great prince be in chase of a kingdom , will he spend his thoughts on a copy-hold ? . be carefull about our sinnes ; both to get pardon of them , and get out of the power and bondage of them . . cor. . . for this thing , that ye have been godly sorry , what great care hath it wrought in you ! what clearing of yourselues , & c ! this is a thoughtfull consultation , as in the conuerts being pricked for their sinnes , act. . . what shall we doe to be saued ? a care to mortifie the sinne remaining . a care to preuent sinne to come , and a carefull watch against the first motions of sinne . a care to keepe on our weapons , and to hold the sword of the spirit in our hands , to cut off the heads of tentation . . vse great care about thy soule : prou. . . keepe thy heart with all diligence : as a city besieged is continually watched , day and night . ciuill honesty makes many carefull , that murther , adultery , and grosse filthinesse breake not forth of their bodies and hands : but religion hath speciall care to keepe these out of the heart , as well as the life . and as nature doth instinct a care for prouiding bodily food and necessaries : so grace quickeneth the care for the food and refreshings of the soule , in good meanes ordained for that purpose . . a speciall care must be taken to walke awfully before god : mic. . . he hath shewed thee , o man , what is good , and what the lord requireth at thy hands ; euen to humble thy selfe , and walke with thy god. a care to obserue and doe all that is written in the booke of the law of moses , not to turne therefrom , either to the right hand or to the left , iosh. . . a care of euery good worke , both of the generall and speciall calling : both for watching and apprehending all occasions of good , that are offered : and of cheerfull doing all duties , which are laid in our power : and to doe them in such manner as god requires , with sincerity of heart : and to doe them to those ends which beseeme vprightnesse , gods glory , mans edification , our owne discharge : and to doe them to the end , with constancy and perseuerance . . a care must be had to keepe the vnity of the spirit in the bond of peace , ephes. . . in one word ; let thy cares be for god , for thy soule , for thy neighbour : all other things either hate , or care not for . and the deceitfulnesse of riches . ] the second sort of thornes , which the parable mentioneth , are riches : to which the text ascribes two qualities , both preiudiciall to the word , and saluation : . they are choking thornes : . they are deceiuing thornes . of both which i may say with gregory , quis mihi crederet , si spinas diuitias interpretari vellem , cùm illae pugnant , istae delectent ? who would beleeue mee , if i should interpret these thornes to bee riches , seeing thornes doe pricke and vexe a man , but riches delight a man ? yet our sauiour christ , who is the eternall wisedome of his father , giues vs this interpretation : and that most aptly . . wealth is spina pungens , pricking thornes , full of molestation . for as thornes pierce mens bodies , so , they that will be rich , pierce themselues thorow with many sorrowes , . tim. . . and as a man walking vpon thornes , is prickt on euery side ; so is a man greedy of gaine : before him , is cogitatio comparandi , round about him , labor augendi , behinde him , timor amittendi , dolor relinquendi , periculum iudicandi : the crauing thoughts of getting , the labour and toyle of increasing , the feare of losing , the sorrow in forsaking , the danger of reckoning , pricke him on euery side . . wealth is spina vulnerans & cruentans , it woundeth and fetcheth blood ; riches would the soule , and bring many bloody sinnes vpon it . ahab brings the blood of naboth vpon his soule and family , for naboths vineyard . and iudas brought the blood of iesus christ vpon his owne soule for euer , for thirtie pieces of siluer . . wealth is spina spolians , a worldling in seeking his wealth , loseth his soule , as shimei seeking his seruant , lost his life . and what doth it profit a man to winne the world , and lose his soule ? nay , the godly sometimes are spoyled by wealth : for as the sheepe loseth her wooll among thornes ; so euen good men lose ( not their soules , as the former , but ) many graces by meanes of riches . . wealth is spina suffocans , choking the word , and choking grace in the heart , as thornes doe the seede cast into the ground . doctr. there is great danger in riches , to choke a mans religion , and disappoynt his soule of saluation . for as thornes are to a ground sowne , so are riches to the soule , or the soyle where the seed of gods word hath been cast . as corne can hardly prosper where the one growes , as hardly can the word where the other growes vp with it . . tim. . . timothy must charge rich men concerning the dangers of riches : so vehement a charge needed not , if they were without danger . math. . . verily i say vnto you , that a rich man shall hardly enter into the kingdome of god : which our sauiour would not haue so asseuered , if the way to heauen had layne so open and smooth for riches , as their masters thinke . and he obserued in his preaching , that the poore receiued the gospell , math. . . rich men had other matters to doe , and greater things in their eyes . . cor. . . brethren , you see your calling , not many mighty , not many rich are called ; but god hath chosen the poore and base things , &c. quest. cannot a man be rich and godly ? or may not riches sort with saluation ? if a rich man cannot enter into the kingdome of heauen , who then can be saued , say the disciples ? answ. . riches are good blessings in themselues , and of themselues hinder not . for the promises of them are made to those that feare god , psal. . . riches and treasure shall be in their house . and , as simplicity , basenesse , pouerty , saues none ; so wealth , power , wisdome condemne none , in themselues . . the prophesie is , that the rich shall come to the people of god , and ioyne with the church , esa. . . psal. . . . the lord acknowledgeth of many rich men , that their riches are a crowne on their heads , by the many good workes they doe thereby , prou. . . some there are , whose wealth lifts them not vp in pride , but exalts them in workes of mercy . as a crowne is an ornament to the head : so riches commend the wisedome , and piety , and faith , and charity of a godly man. they cannot make a man good or euill , wise , or foolish , but onely manifest a wise man or a foole . so in eccles. . . wisedome is good with an inheritance : it is good without it , but more eminent with it , more conspicuous , more vsefull . therefore for resolution of the doubt , note , . that our sauiour saith not , it is impossible for a rich man to bee saued , but very hard . and the apostle saith not , not any , but , not many . . christ speakes not so in respect of the possession or vse of riches , but only of the abuse , as it is expounded , mark. . . when a man trusteth in riches . . with god ( saith our sauiour ) this is possible , who made iob exceeding rich , and fenced all about him that hee had ; yet so godly withall , that there was not another so godly vpon earth as he , chap. . , . and it is augustines obseruation : seruatur pauper lazarus , sed in sinu abrahami diuitis : poore lazarus was saued in the bosome of rich abraham . . riches choke not , and condemne not as a cause , but as an occasion . the cause is not in them , that wee are choked by them ; but in our selues , in our corruption and weaknesse , who abuse a good thing , by which wee might further our saluation : not watching against the neglect or contempt of the doctrine of saluation , which vsually attends them . now they are as a sword in a mad mans hand ; and must not be reiected themselues , but onely their abuse . quest. how doe riches choke the word ? answ. three waies : before hearing , in hearing , after hearing . i. before hearing they choke and hinder from receiuing the word , three wayes : . great men haue great employments in their hands , and cannot bee at leisure for preaching : they may not let their businesse one houre in a weeke . felix hath no leisure now to heare paul , but will take another time . and martha cannot let the time , to heare christ himselfe . and hence are those many obiections against weekes lectures , as altogether vnseasonable , and indeed needlesse . but was not martha reproued for so slighting the preaching of christ ? and what ? is not this losse of time ( as some call it ) the best redeeming of time ? when paul preached to the gentiles at antioch , the gentiles desired him to preach the same words the next sabbath betweene , act. . . was this commendable in them , and is it reproouable in vs christians ? . great men haue great spirits . what ? great men , and rich men stoupe to so base a thing as preaching , and to so base persons as preachers , all whose power is in their tongue ? therefore the apostle will haue rich men charged , that they bee not high-minded . riches commonly breede pride , and high mindes . pride in a mans selfe breeds contempt of god , and his word : as pharaoh , who is the lord ? and the prophet saith , heare , and giue eare , and bee not proud , ier. . . . great men haue a great happinesse in their hands already , and hardly see any want in their condition : and , as he comes not to the physician that feeles not himselfe sicke ; so hee desires no supply of good , that feeles not in himselfe the want of it . abundance of outward wealth , suffers not the heart to see his want of inward . and the good things of gods kingdome are not giuen but to them that want them , and can prize them : to the thirsty , esa. . . ii. riches choke the word in hearing . as thornes spread themselues , and occupy the roome where the seed should grow : so the inordinate loue of the world stuffes the heart with worldly desires and motions , and takes vp the roome from all spirituall . iudas his heart once taken vp for couetousnesse , there is no roome left for the gracious admonitions of christ himselfe . the lord obserues and forewarnes ezekiel of this choke-weed in his hearers , chap. . . they shall come as people vse to come , and sit before thee , and heare thy words , but they will not doe them ; nay , they will make iests with their mouthes , because their hearts goe after couetousnesse . can your thoughts bee carried to heauen and earth at one time ? when you bring your businesse to church , and suffer your thoughts to range vpon your worke , and worke-men , wares and returnes , farmes and profits , can you carry away any good lesson ? while you come with a purpose to hold your vsurie , iniustice , or deceit in word or trading , doe you not make a iest of gods word condemning these things , and you for them ? doe wee not reade in the gospell , that whereas christ was often opposed in his doctrine , he was not mocked but of the couetous , luk. . ? iii. riches taken into the heart , choke the word after hearing , both in the profession , and in the practice of it . . they hinder the word in the profession and confession of it . it is thought good policy for him to follow christ , that hath nothing to lose for him . but take heed none of the rulers beleeue in him : or if they doe with him well , let them come with nicodemus , in the night . let the poore receiue the gospell , and be forward professors ; but you are a rich man , soone espyed , and if you come once to be noted , you may be no small loser by it . so rich men wil say , your doctrine is good , and i would the times would beare it , and wee might bee allowed to follow it , but i haue many eyes vpon me , &c. . they hinder the practice and obedience of the word : as we shall see in some instances . . the word perswades to humility , and lowe conceit of our selues : but riches doe swell vp the heart with lothsome pride , and make a man thinke of himselfe so much better than of another , as he hath gotten wealth ( perhaps by wicked meanes ) aboue others : wheras wealth well gotten , makes no man better ; but ill gotten , farre worse . how contumeliously did nabal vse dauid , . sam. ? because hee was wealthy , he was proud and haughty . . gods word perswades to trust and confidence in god , who is our life , and the length of our dayes , onely of power to doe vs good . but wealth easily perswades the heart to make gold the hope . holy iob disclaimes this practice of a wicked man , chap. . . if i said to the wedge of gold , thou art my confidence ; if i reioyced , because my substance was great , or because my hand had gotten much , &c. it had been iniquity : for i had denyed god aboue . the rich mans riches is his strong tower in his conceit , hee thinkes himselfe well-walled and intrenched within his wealth , and rests vnder the shadow of the wing of his wealth ; which hee is not content to haue , vnlesse it haue him , his heart and trust . . gods word perswades to workes of charity and mercy , and to be rich in good workes . but loue of riches choketh this word , shuts vp the bowels of compassion against his brother , shrinkes vp the hand that should open and stretch it selfe to the necessity of the saints , suffers not to honour god with our riches , nor to prouide for our selues any other wealth but that in earth . thus the miserable man hath riches while he liues , and when he dies , they are goods , neuer doe good before . . gods word teacheth to leaue our riches for christ , and that naked christ is wealth enough . but loue of the world chokes that word , and makes vs , for an handfull of the world , to forsake christ , and the holy profession : as we see in the young man , who went away heauily , because hee had great possessions . iudas must haue thirty pieces more than hee could gaine by his master . the like of demas . . gods word teacheth , to restore ill-gotten goods , as by vsury , deceit , oppression , lies , &c. zacheus , so soone as he was conuerted , restored foure-fold . but the loue of the world choketh this word , and hindreth obedience : worldly men part with vnlawfull profits , as with their ioynts , nay , will rather part with their soules . . gods word teacheth , that euery man should maintaine himselfe and his family in a lawfull and honest course of life , and not to esteeme that penny his , for which he may not praise god as the giuer . but this word is choked in a number , both ministers of iustice , and ministers of the gospell , and trades-men , that receiue a great deale of wealth from the diuell , and not from god ; in a number of vnconscionable courses : and especially they that liue by wicked and vnlawful trades , dicing-houses , filthy houses , play-houses , and such places of idle and hellish resort ; which one not vnfitly calls , the diuels house of office. and such victuallers , vintners , and ale-sellers as suffer brutish creatures to wash away their reason and discretion , so they may licke away their money : as if it were not a foule sinne , to liue on the foule sinnes of others . thus riches choke the obedience of the word , and suffer not a man to serue god , or obey his word , further than serues his owne commodity . vse . take notice of that vanity with salomon , eccles. . . who obserued riches reserued to the hurt of the owners . men haue giuen them the name of goods , as if there were no danger in them , or euill to the possessor by them ; who yet ( we see ) may easily dispossesse himselfe of christ , and saluation by them . how many haue we seene , while they were in lowe estate in the world , humble , gentle , meeke , forward and zealous ; who now in prosperity are growne fat , proud , disdainfull , and slothfull in spirituall things ? how many in their lowe estate were diligent hearers , profitable conferrers of the word , carefull obseruers in sanctifying the sabbath , fruitfull instructers of their families ? but now the world is come in vpon them , and the businesse of it thrusts in , and the poore man that cannot serue two masters at once , is gone backe , and growne lazie , yea and at length lothing that good word , the sweetnesse of which he hath tasted , and decreased in the spirit , as fast as he increased in the flesh . as the moone neuer suffers eclypse , but in the full ; so these in their fulnesse suffer the earth to come betweene them and their sunne , who in their wane were safe enough . heere for our further instruction , we will consider two things : . the markes of a man , in whom the world choketh the word . . the remedies . i. the markes are fiue . . in his whole desires hee is more earnest after goods , than after grace . psalm . . . who will shew vs any good ? this is the speech of many . but a few say , lord , lift thou vp the light of thy countenance vpon vs. the blessing of esau , the fat of the earth , most men desire most : but the blessed dewes of heauen , and sauing grace in the meanes , are as refuse wares not asked after . tell a man of a good bargaine , or a good purchase , he will giue you both his eares , he will bestirre himselfe , and his onely feare is , to bee preuented : tell him of the bargaine of heauen , and of the purchase of that inheritance among the sanctified ; yea , ( saith he ) god send vs that inheritance aboue all ; but if god send it not , he will neither bee at paines nor cost for it . if god should put many of vs to our choyce , whether we would haue wisdome , or wealth , or long life , or power ouer enemies ; wee would scarce , with salomon , chuse wisedome in the first place ; but would either haue wisedome vvith an inheritance , or an inheritance vvithout vvisedome . . his speeches vvill bevvray him , in vvhom the vvorld choketh the word . for as he chiefly sauours the things of the vvorld , and affects them ; so out of the abundance of the heart his tongue runnes chiefly on them . . ioh. . . they are of the world , therefore speake they of the world . follovv this man from a sermon , you shall marke , that presently being out of the church , he falls into discourse of vvorldly matters , and earthly things , as if the word heard , vvere not vvorth speaking of : his earthly heart is carried naturally to his center : follovv him from a play , or from the market , you shall heare him tell the vvhole story accurately , and articulately , from poynt to poynt ; or discourse as he comes home , of his penny-vvorths , of the chiefe commodities and prizes . but alasse ! vvhen god sets open his market , that all might buy vvithout money , or money-vvorth , things of such high price , no man speakes of them , or for them , because they see no need of any such commodities . . in his calling , knovv him by clogging himselfe vvith too much businesse : an euident signe of an earthly heart , in vvhich the word cannot thriue . martha troubles and distracts her selfe vvith many things , and so slippes the opportunity of hearing christ : so , when men surcharge themselues , and in hope of gaine , grapple in so much businesse , as they leaue from their affaires no conuenient time and leisure for the seruice of god , in publike or priuate , but god offers the meanes of saluation in publike , they cannot intend it , hauing mo irons in the fire ; the instruction and prayers of the family are interrupted , and no time is left for gods worship in the family : or the world affoords no time to meditate on what they haue heard ; all the thoughts put into their hearts by a good sermon , dye as a sparke for want of blowing . heere is a sure note of the word choked : choke the worship of god at home , it is choked also in gods house , and in publike . . vniust getting or sparing of riches argue the choking of the word : when men can dig downe to hell , or fall downe before the diuell for wealth . for , had the word any place in mens hearts , they would not vse iniustice , or any vnlawfull meanes to get riches : knowing that the lord will auenge all such things . so are they as wickedly couetous in sauing and sparing , when iust and reasonable causes in the common-wealth , or god and good causes call for it : as numbers are prodigall enough , when the diuell or their lusts call for pounds , that grudge at a penny parting for god , or any good purpose . . when a man , by reason of his wealth , growes either secure in his course , or licentious in his sinne , or scornefull of admonition , or hatefull of reproofe , or puts off duties wherein the word is cleare euen to his conscience , that either hee will not vndertake all , or not yet , or not at all : this cleares to such a mā , that many thornes lye on his heart , and haue beset him to hinder obedience . put a drop of honey into a bottle of vineger , it is as sharpe as before : so , drop in the sweet word of god into such an heart sowred with the world , the taste is not changed , the word is ouer-mastered . ii. now follow the remedies against these choking thornes . . consideration : that aboue all men , rich men should embrace the word , and goe on cheerfully to heauen . for to whom god hath been more bountifull , they are bound to bee more dutifull . to whom much is giuen , of them much is required and expected . besides , they are more free to good duties , not so straitly tyed to bodily labour for their present maintenance , are not burthened with so many distractions how to liue , as poorer men . and further , they must giue account for more time , more opportunities of well-doing , more ability to further the duties of piety , and workes of mercy , than others . how then will they answere it , if they seldomer heare , know lesse , obey lesse , and sinne more than others ? therefore in the first place consider seriously of the large reckoning thou art to make for all thy large both receits and expences . . circumspection is another helpe : if riches increase , set not thy heart on them . thou mayest haue riches in thy hand , not in thy heart : in thy hand , as a steward in trusted to distribute ; not in thy heart , as a treasurer to hoord vp : in thy hand , to saue by disposing , what thou losest by reposing in thy heart : in thy hand and power , so as the world be thine ; not in thy heart , whereby thou becommest his : and yet the world so in thy hand thine , as still the euill of it bee his owne . account it thine to dispose of , others to partake of . . moderation of minde in hauing and inioying the profits of this life : . cor. . . — they that possesse , as if they possessed not , and they that vse this world , as if they vsed it not . motiues hereunto . . consider how much of all thou hast , thou hast deserued or art worthy of . iacob confessed , o lord , i am lesse than the least of thy mercies : and thou art lesse than iacob . . consider how little will serue nature , if a mans minde were not more crauing than his backe or belly . and yet grace is content with lesse . . he that desires but a little , cannot want much ; and hee that wants not , is wealthy enough : as he is great enough that is his owne master , and can command his owne desires . consider agurs request , prou. . . . if god giue thee not much , but scant thee in the things of this life , and it make it precious and comfortable , it is all one . a little box of diamonds is more precious than a mountaine of lead . better is a dry morsell with peace , that is , of mind and conscience , than a stalled oxe with contention . and if hee haue giuen this little as a pledge of a better inheritance , bee contented , yea thankfull , that thou art an heire in right , though not in possession . . consider that it is an high poynt of christian wisdome , if the estate and condition be not to a mans minde , to bring his minde to his estate : as paul had learned in all estates to be content . . christian couetousnesse is a forcible meanes to draw out these thornes out of the heart : and hath these properties . . it makes god the portion , and accounts not him happy that hath wealth enough ; but as dauid , psalm . . vlt. blessed is the people whose god is the lord. . it couets that which he may haue both heere and hereafter . it is best coueting of that , which a man may haue heere , and carry away with him . . because it knowes it must leaue these things behinde , and cannot carry them away , it will bee sure to carry the comfort of them out of the world , by wise and prouident disposing of them to god , his church , and seruants . . it is assured it shall be countable for all ; and therfore is more carefull to giue a good account of a little , than to make it more . there is greater praise in managing a little well , than in getting much together , though neuer so well . vse . to checke the foolish conceit of carnall rich men : who thinke themselues the onely happy men , because of their wealth . to whom i say , ( yet not i , but the lord ) if thy conscience can charge thee of deceitfull getting thy wealth , god is greater than thy conscience : and , as iudas now thinkes his thirty pieces dearely earned ; so shalt thou one day , which will marre all thy mirth . but if thou hast gotten them neuer so fairely , if thou hast stucke thy selfe fast in this thicke clay , and hast laid for thy selfe of them a log in the way to heauen , goe and boast of thy happinesse , which hath made thee most vnhappy , proud , secure , licentious , and choked the good word in thy heart . i say to thee , it had beene good for thee thou hadst neuer seene penny of thy wealth , and that thou haddest liued in beggery all thy dayes . for that might haue drawne thee neere god , at least not haue driuen thee so farre from him . thou shalt curse the day that euer thou haddest a penny in thy hand , or heart : that euer thou dotedst vpon so base pelfe , to make thee forget thy selfe and thy god so farre : that euer thou didst so ouerload thy selfe with wealth and wrath . for all thy present ioy in thy wealth , because it keepes the word out of thy heart , will be as bitter to thee as wormewood , when thou shalt see the same wealth keepe thy soule out of heauen , which in earth kept the word out of thy soule : and thou shalt bewaile thy lost estate euerlastingly , when thou shalt see , that had it not been for thy wealth , thou mightest haue been saued . vse . obserue carefully these few rules against these thornes . . if we must seeke them , doe it not for themselues , but to stop a gap . . if we must meddle with them , be afraid in touching them , as agur. . if we must hold them , gripe them not , nor clutch them hard ; for then they wound . thornes slightly held , or laid in the open hand , are harmelesse . . fence we our selues from them , with loue of god , feare of god , loue of his word , and watchfulnesse ouer our corrupt desires . . if wee bee beset with them , let vs warily get out of this thicket , and lighten our selues of them , by glad and cheerfull imparting them , when godly vses offer themselues . . let vs of these thornes gather figs , by doing good with them , and distributing : for with such sacrifices god is well pleased . or rather turne them into sweet flowres , of which make emplasters to supply the wants of the needy , and delight the neighbours with the sweet smell of them . we see how riches are chokers . now see how they are deceiuers . doct. the danger of riches is not more in choking goodnesse , than in deceiuing and bewitching the heart that addicteth it selfe vnto them . and therfore the prophet calls them deceitfull vanities , psalm . . . for indeed they neuer choke , till they haue first deceiued vs. this will better appeare , by considering , . whereof they deceiue vs. . whereby , or how . i. they are such deceiuers as pilfer not trifles , or base things , but ( without grace in the heart ) the best things we haue , and might least spare . . they deceiue vs of gods word : this is in the text , and was proued before . so in ier. . . o generation , take heed to the word of the lord : but the people say , we are lords , we will come no more to thee . and chap. . . i spake vnto thee when thou wast in prosperity , but thou saidst , i will not heare . and in the parable , math. . . the farme , and the oxen , and merchandise made the ghests make light of the inuitation to the kings supper . and is it a small thing to be robbed of this heauenly wisedome , to which no treasure is comparable ? prou. . . which is more precious than all pearles , and all thou canst desire is not to be compared to her . yet prosperity makes men grow , first , lazy , then , lothers of the wisedome of god. . riches deceiue vs of our religion : . to erre from the faith , . tim. . . . to forget god , deut. . . beware when thou art full , lest thou forget the lord thy god. hos. . . as in their pastures , so were they filled ; and their heart was exalted : therefore haue they forgotten me . . to forsake god , deut. . . he that should haue been vpright , when he waxed fat , spurned with his heele : thou art fat , thou art grosse ; therefore he forsooke god that made him . . they easily vnfit men for the seruice of god. heere many doe fondly delude themselues , saying in their hearts , thus much wealth i will attaine vnto , and when i haue done that , i will addict my selfe to the seruice of god. for commonly the effect of affluence and abundance , is , to say with pharaoh , who is the lord ? as in ierem. . . when i fed them to the full , they rose vp like fed horses , euery one neighed after his neighbours wife , and committed most brutish sinnes . . riches deceiue vs of our hearts : as great a deceit as any of the former : while they draw our trust , loue , ioy , and principall affections from god to them . the rich man , luk. . . is not charged that he got his goods wickedly , but of trusting in them , and putting too much hope in them . whence the charge is , if riches increase , set not your hearts vpon them , psalm . . . and thus , with our hearts , they deceiue vs of our time , our labour , our thoughts , and indeuours ; all which they engrosse from god , and from our selues . . riches deceiue vs of sound iudgement , in three respects : . in regard of themselues , to thinke of them better than they bee ; yea , to thinke basely of grace and the things of heauen , in respect of the profits of this life . this was a brand of profanenesse in esau , gen. . . what is this birth-right in comparison of the pottage ? so of all profane men , who despise the blessing for the backe and belly , and things of this present life , and set more by an oxe or two , than by the kings supper . a generall disease of most men , esteeming riches the greatest blessing that is to be attained on earth , and finding the sweetest contentment in them . . in regard of our selues , and our owne estate . they commonly make a man thinke himselfe better than he is : hee can perswade himselfe he is highly in gods fauour , because hee is rich , and hold himselfe contented with a false felicity , which hinders him from seeking to better his estate . whereas not being of themselues good in their nature , they cannot make him better that hath them : and salomon tels vs , that these outward things befall alike to all , eccles. . . how many delude themselues , while they say , if i were not a good man , god would not blesse my labours , so blessing themselues in their riches ? and many thinke they haue receiued their wealth of god , and thanke god for all , when god gaue them little or none of them , but a great part of it is the diuels wages , or the worlds wages for some seruice of iniquity . and , were not his iudgement blinded , hee could not looke on his wealth , but withall on his sinne and wretchednesse in getting and holding it : and so indeed esteeme himselfe so much the worse by his wealth , as he is indeed , but not any whit the better . . in regard of others , they deceiue vs of true iudgement and discerning . they make vs thinke , such as inioy most wealth , to be the happyest men , and they most miserable that most want it : whereas wee cannot giue instance of more happy men , than those that wanted it : as lazarus an happy saint , which wanted crums ; and the apostles happy men , when they said , siluer and gold haue we none : and none more miserable than they that had most of them ; as nimrod , ismael , esau , saul , ahab , baltazer , herod ; and the greatest at this day against the church , the turke , and the pope , with their adherents , haue the greatest part of the world in their possession . and surely if these things made men most happy , god would not cast them so liberally on the worst men . for wise men giue to swine but draffe , and swill , and huskes , but prouide better for their children and seruants . . riches deceiue vs of our saluation : according to that of salomon , prou. . . the reuenues of the wicked tend vnto sinne . . while our corruptions make them snares to take and hold vs in manifold lusts : to transgresse for a morsell of bread , prou. . . to become instruments of cruelty , pride , iniustice , security , licentiousnesse , couering sinne with money . to catch at shadowes , and lose the things of the life to come : as our sauiour implies in that speech , what shall it profit a man to win the whole world , and lose his owne soule ? lastly , while they take vp the heart so , as the word shall bee no further taken in , than shall serue for their commodities . . while they rob vs of many graces , they must needs also rob vs of glory : as . of faith : they make men say to the wedge of gold , thou art my hope , the staffe of my life , and the stay of my posterity . . of humility : before wealth came , they were humble , meeke , and gentle ; now they are proud , disdainfull , scornfull . . of zeale : wealth in many hath beene as cold water to quench their zeale , who formerly were most carefull and forward . . of patience : they make the minde soft , delicate , effeminate , that it cannot constantly beare any thing for gods cause . . of faithfull expecting christs comming to iudgement : they make the remembrance of death terrible and bitter . . of perseuerance : demas will forsake the truth rather than his wealth . and most apostates haue been rich men . ii. the other generall poynt proposed , is , whereby , or wherein riches without grace doe thus euery way deceiue vs. and that is by false promises , and false performances . . they promise contentment , and saciety , but performe nothing but vexation and discontent . as a man hauing the dropsie , drinkes still , but is not satisfied by drinking , but the more he drinkes , the more he thirsts : so the worldly minde , the more superfluity , the lesse saciety . and needs must that desire be infinite , which is not satiate with god , who onely is infinite : thinking none in worse estate than himselfe , if any bee better . the heart is larger than the barnes , or chests . . they promise peace and security , which indeed they neuer bring nor allow him that doth not proclaime warre against them . for they lay men open to all satans snares , . tim. . . and to all the violence of men : make them obnoxious to malice , enuy , and theeuery : and as his largenesse and thicknesse of boughes makes euery one desire to lop him , so oftentimes hee falls downe by his owne waight ; whereas without his wealth , hee might haue stood longer . . king. . . the wealthinesse and statelinesse of ierusalem , did but toll on nebuchadnezzar to spoyle it : and when it was taken , the king , and the rich men were led away captiue , but the poore were left in the land , and liued better than euer . abundance of wealth proues oftentimes but an halter , or a weapon of death for the owner . . they promise freedome and liberty , but make men drudges to the world , and slaues to wealth , yea , to sinne and satan for wealth . . they promise fitnesse and forwardnesse to doe good , that they will fit a man to duties of piety and charity . many say , if they had wherewithall , they would relieue the poore , maintaine the ministery , and doe more good with their goods , than they see others doe . but as the mountaines , in the bowels of which is most gold , or siluer , are most barren : so they that abound in wealth , for most part are most fruitlesse and vnprofitable , in respect of fruits of grace or charity . . they promise good wages for faithfull seruice of the world ; but deceiue many with false wages . they pay achan for his seruice , with losse of his wedge , and life . gehezi , in stead of wealth , for his lye , is paid with a leprosie , that stucke to him and his posterity for euer . saul with losse of all , for sauing a few beasts against gods commandement . ahab , in stead of accesse to his kingdome , for a small plat of naboths , lost the whole kingdome . . they promise continuance , but are vncertaine riches , . tim. . . and haue wings to fly away , when a man hath most need of comfort . men thinke they haue got a fee-simple , and made sure for perpetuity : but it is but a mouable , thou must leaue it where thou gotst it . no man can assure himselfe to hold his wealth till night : though the foole thinkes he layes vp for many yeeres . one sparke of fire may suddenly ouermaster a mans whole substance . one vnaduised word or action may confiscate his whole estate , and of an happy man in his owne eyes make him a begger , a prisoner , without hold of wealth or life . prou. . . wilt thou cast thine eyes vpon wealth which is nothing ? for riches taketh her to her wings , and flyeth away . what are these wings of wealth ? answ. rust , moth , theeues , vsurers , fire , sword , oppressors , lawyers , sicknesse and death : other eagles haue but two wings , this hath an hundred . and oftentimes it goes into the hand of strangers , yea very enemies : as a lost hawke , hauing lost his master , is taken vp by them whom he thought not of : iob . . hee may prepare it , but the iust shall put it on , and the innocent shall diuide the siluer . thus let a man serue an hard apprentiship to the world , he shall be deceiued in his wages ; as iacob by laban ; and being deceiued of his expectation , must content himselfe , in stead of faire rachel , with leah for his labour . vse that riches may not deceiue vs of so precious things with so faire promises , consider these rules . first , esteeme them as they are , and as god and his word esteemes them , and not as the world doth . worldly men put faire titles vpon them : as first , they call them goods , whereas indeed they are nothing lesse to most that enioy them . secondly , they call them substance , and those that haue them , men of good substance , or substantiall men : whereas gods word calls them shadowes , and the pursuit of them , the running after a shadow , psal. . . it calls them vanity , eccles. . . that is , not onely subiect to vanity , as all creatures be , rom. . but make a vaine shew of much good , which they doe not performe . hence also are they called lyes , and nothing , without substance , prou. . . psal. . . either take these things on our fathers iudgement , or bee deceiued with toyes still . the iudgement of the world is cleane contrary to the iudgement of gods spirit , who is so farre from calling them substance , as that they are made non-ens , a meere nothing . thirdly , men call them profits : but how vnprofitable are they ! . they profit not in grace , but are step-mothers vnto it : and therefore the poorest men are chosen to be richest in grace : and generally , are not the richest in wealth , poorest in good workes , poorest christians ? . they profit not in the day of sicknesse : prou. . . riches auaile not in the day of wrath . no money will buy the fauour of a wrathfull king ; nor buy out the paine of one tooth . . they profit not in the day of death : cannot buy one houre for repentance , not a quarter of an houre to set the house in order . . they profit not in the day of iudgement : a whole world cannot buy out one sinne vnrepented of . lastly , men call wealth , gaine , as if all were gaine that is gotten : but . what is the gaine of an handfull of earth , perhaps with the losse of the soule , and heauen ? . our sauiour christ , who best knew what riches are , oppos●th them to the true gaine , luk. . , . indeed , if they could buy pardon of sin , or merit eternall life , or make a purchase of heauen , as papists teach vs , then were they goods indeed , and substance , and profits , and gaine : but these titles which the scriptures affoord them , shew vs plainely how farre they be from such effects . . rule . take them from god in the right ends , for which god hath reached them to thee : not to riot on lusts , or imploy them as a furtherance to sin ; not to lay them in thy heart , a roome reserued for better purposes ; not to make thee proud , and swell thy heart , to insult against others that haue not thy measure : but for foure maine ends , which the lord intendeth : . to exalt and aduance gods mercy , who hath giuen thee more than others , being in thy selfe lesse than the least mercy , and in way of thankfulnesse to honour god with thy wealth , in vpholding his seruice and glory . . for the necessary and honest sustentation of thy selfe ; and thy family , in sobriety , humility , and moderation . thus parents may lay vp for their children . . for the common good : to vphold the good estate of the common-wealth , in publike payments , tributes , taxes , &c. rom. . . . for the reliefe of the poore members of iesus christ : to bee rich in good workes , to doe good and distribute , . timoth. . . and thus to become ( as iob ) fathers to the poore , eyes to the blinde , feet to the lame : that the loynes of the poore may blesse vs. . rule . consider seriously with thy selfe these three things : who thou art that hast receiued wealth : what thou hast receiued : and on what condition thou hast receiued . first , who art thou that hast receiued wealth ? . thou art not an owner , but a steward : the money and wealth is thy masters : thou must not hold it to thy selfe , nor lay it out but at his appoyntment . . thou art not a free-holder , but a tenant at will : thou sittest not in thine owne , but owest homage , rent , suit and seruice . . thou art not a citizen , but a stranger here , in a strange countrey . if thy wealth were thy owne , and might stay with thee , yet canst not thou stay with it . secondly , what hast thou receiued ? goods , thou sayest . but i say , thy wealth is not good in it nature , ( as not euill ) but in it selfe at the best , indifferent , and onely good in a good vse . a worldlings goods are neuer goods , till he come to dye : for then they are set at liberty to doe others good , though not himselfe . they are not good to all men , but to good men onely : nor good , further than they are seruants to a further good , and helps to the chiefe good , euen god himselfe . thirdly , on what condition hast thou receiued them ? namely , to be countable for them . and what account can hee giue , that hath defrauded both his master , and his fellow-seruants ? how dares a seruant bring that into accounts , which hee hath spent on whores , gaming , drunkennesse , dice and cards , bolles and bowles , contentions , and friuolous suites of law , & c ? hence when at some time god calls the conscience to reckoning afore-hand , that which was so sweet a morsell , vpbraids him , and is ready to choke him , as iudas ; and as the prophet saith , ezek. . . they shall cast their siluer into the streets , and their gold shall be cast a farre off . a worldly and wicked conscience once awaked , shall wish the master cast into the sea , or vnder the bottome of the mountaines , so it might escape the account and reckoning . . rule . cast thine eye vpon true and substantiall riches . first , god in christ is true riches : what can be wanting to make a man fully happy , who inioyes god as his portion ? secondly , christ himselfe is the true treasure , in whom all treasures are hid ; and the pearle , for which the wise merchant selleth all , and paul counts all but drosse and dung . what a world of wealth is in the blood of christ , one drop of which redeemed a whole world ? how rich is his prayer and intercession ? thirdly , godlinesse is the chiefe gaine ; that is , the knowledge and profession of the gospell : this hath the possession of the rich graces of god , faith , loue , hope , patience , righteousnesse ; in comparison of which , gold and pearles are but drosse . fourthly , the treasure of heauen is worth looking after : col. . . to haue the conuersation in heauen , phil. . . sell all thou hast ( saith christ ) and thou shalt haue treasure in heauen . now this wealth is vndeceiueable , performes all that it promiseth , contentment , perfect freedome , sound and stable peace , fitnesse to doe good , abundant and sure wages ; with continuance , being a durable riches , not left in earth , but carried with vs to heauen ; not consumed with vse , but increased . and therefore was it so sought by the saints , heb. . . they ioyfully indured the spoyling of their goods , because they knew they had in heauen a better , and an induring substance . the eager pursuit of these riches would soone and easily bring the other out of request . . rule . pray first for wisedome and vnderstanding to vse these things , before thou prayest for the things themselues . pray first for goodnesse , and then for goods . for first , they neuer become truly goods , till grace make them so . secondly , they are like wild beasts , not more dangerous in keeping , than in taking : and must be well watched , that we be not spoyled by them . thirdly , this wisedome is promised to them that are good in gods sight , eccles. . . wisdome to prouide , knowledge to vse , and ioy in fruition or right vse . to conclude this poynt : if wee , being to deale with a man in great matters , were aduertised by a friend to looke well to ourselues , because wee deale with a cheater , and one that hath deceiued almost all that euer dealt with him , wee would thanke him heartily , and looke to our selues carefully . now the lord in this text telleth vs of a great deceiuer , that aimes to spoyle vs of great things : why then should we not be thankfull to him , and take warning ? why should we not beleeue him , but be willingly , cōtinually , and senselesly deceiued , not so much by the craft of the aduersary , as our own simplicity & corruptiō ? and voluptuous liuing , or pleasures . ] the third sort of thornes which choke the word , are pleasures and delights . where two questions offer themselues to our consideration , for the opening of the matter . quest. . whether are all pleasures condemned or no ? answ. pleasures are of two kinds : some heauenly , others earthly . in the former there is no danger , but we are euery where in scripture called to them : as we shall see hereafter . our text speakes of the latter . quest. . whether are all earthly pleasures condemned ? answ. no : for . adam in innocency was furnished aboue all men now liuing , with pleasures and delights in that garden of pleasure . . since the fall , the lord hath still deckt the earth with most delectable flowres , in their seuerall beauties , and varieties of colours and smells , to delight the senses of man : and he hath filled the aire with sweet and melodious birds . . the lord that could now feed vs with one kinde of meate , as israel in the wildernesse , allowes vs much variety of the creatures for our honest delight : and though hee could preserue vs with water , yet he allowes vs more pleasant drink , and in our feasts giues vs wine in varieties . yea , himselfe hath giuen skill to workemen , to make curious musicall instruments , to delight men with their sweet musike and harmony . . hee hath allowed men , according to their estate and place , to inioy many worldly pleasures . it was the blessing of assur , gen. . . that hee should giue pleasures for a king : that is , his countrey should abound with delicate fruits , acceptable and fit for kings . in which phrase we see , that kings haue more right to inioy pleasures , than ordinary men : and deut. . . he shall dip his foot in oyle . . the lord himselfe appointeth some festiuities and solemne feasts , in which a more liberall and delightfull vse of the creatures is requisite : as nehem. . . goe , and eate of the fat , and drinke of the sweet : for this is a day holy vnto the lord. . the spirit of god concludeth , ( though some learned otherwise expound it , as the atheists speech brought in by a prosopopoeia : ) eccles. . vlt. that nothing is better , than that a man should reioyce in his affaires ; for that is his portion . and who is worthy to enioy gods blessings about him , in wife , children , family , calling and estate , that doth not reioyce in the same ? so as the thing , which our text , and this whole ensuing treatise condemneth , is not any lawfull and allowed pleasure , of any kinde , but that pleasure which choketh the word of god , as thornes doe seed ; whether vnlawfull pleasures , or lawfull pleasures vnlawfully vsed . which i would haue obserued by the way , to remoue a scandall cast vpon religion and godly life , that it is altogether vnpleasant , and heauie , and strips a man of all delight . this is not so . but first , all the wayes of wisedome are wayes of pleasure , prou. . . secondly , godlinesse takes not away any earthly pleasure , nor the vse of gods mercies , but orders , and moderates , and sweetens them . doctr. the preuailing of earthly ioyes , and carnall pleasures , choketh the word , and hindreth saluation . an example we haue in eue , whose pleasure of the eye choked all that word of god which shee had learned , and repeated but euen then to the serpent . and in herod : he heard iohn gladly , reuerenced him , and did many things , mark. . . but the pleasure of his brothers wife made him cast iohn in prison , yea and behead him too : which he added aboue all his sinnes . iudg. . . samson had vndertaken a most sacred profession , of the nazarites , in which he was a most eminent type of christ. while hee kept the law of his profession , not cutting his haire , the mighty power of god was with him , and for him . but that impotent and base lust , and sottish attending his pleasure in delilahs lap , how did it make him forget the law of god , and so inslaue him , as hee must needs tell her all that was in his heart , till god was gone from him ! . tim. . , . what made the widowes to breake their faith giuen to christ , but wantonnesse , and liuing in pleasures ? obiect . these are dishonest and vnlawfull pleasures and lusts : these must needs choke the word . but doe lawfull pleasures doe so too ? answ. yes , wee shall see euen in those that had ●ound godlinesse , how euen lawfull pleasures choked the word , and cast them backe in the way of god. how the loue of pleasant meate set the loue of good isaac vpon him whom god hated , see genes . . . and salomon tells vs the danger of prouing the heart with pleasures , eccles. . . they brought him to bee mad with them : these were honest and lawfull pleasures : but himselfe tells vs , that as they entred into the heart , so godlinesse decayed . for as theeues set vpon true men to rob and bind them : so pleasures assaulting good men , binde them , and rob them , yea often wound them , onely kill them not . and hence it is , that in the profession of religion , some are found louers of pleasure more than of god , . tim. . . and holding a forme of godlinesse , and proclaiming a defiance of vain pleasure , are yet so moyled and intangled with them , as they grow heauie in good duties , and drawne on with the perswasions of these pleasing orators . had not the disciples renounced all for christ ? yes ; master , wee haue forsaken all , and followed thee . but yet doe wee not see them long , who should be superiour , and contend for greatnesse one with another , and affect pompe and high place euen in the kingdome of god , where the smallest is the greatest ? reasons . . pleasures make , that men cannot attend the word . some are so carried away with sports , that neither weeke-day , nor scarce the sabbath can draw them away to any better duty . their delights are so fastened in their hearts , as nothing can fasten on them . their thoughts doe so attend vpon pleasures , that all other thoughts , tending to the bettering of their estate , are vnpleasing . . they make , that men cannot conceiue the word aright . the word offereth pleasures at gods right hand , which is an obiect of faith : but the man trampled on by pleasures , becomes sensuall , and iudgeth of all things spoken , by his corrupt sense , and carnall reason : for his desire is to heare , not what is best , but what is sweetest . . pleasures , where they doe preuaile , make men securely contemne the word . they cast the heart on sleepe , and make it vnwatchfull against the threats of god , amos . , . woe to them that are at ease in sion : that put farre off the euill day , and approch to the seat of iniquity . whence our sauiour exhorts , to take heed lest the heart bee oppressed with these excessiue pleasures , and so that day come vnawares : as it did on the old world . and no maruell , seeing they can brawne the heart , and make it senselesse against the iudgements and scourges of god. esa. . . the harpe , the violl , and fluit , and wine are in their feasts : but they regard not the worke of the lord , nor consider the operation of his hands . famous in this kinde is the example of nebuchadnezzar : the lord sent him his prophet daniel to expound his dreame , that he must be a beast for seuen yeeres together : yet within one twelue moneths hee forgot all , and said , is not this great babel , & c ? dan. . , . . pleasures preuailing in the heart , doe make men hate the word , as a bitter and deadly enemy . the word of god is the sword of the spirit , to cut off these lusts which are as deare to them as their eyes or hands : and therefore it is so despised and hated . . they thrust out the word , which reuealeth and offereth the pleasures of a better world . the heart of the foole is in the house of mirth , eccles. . . yea , though god call to mourning , and fasting , or any occasion ( whatsoeuer ) come ; hee hath set himselfe on a merry pin , hee cannot abide to heare of change , so he may hold his pleasure heere still . babylon will be a lady for euer , and set her minde on no other things besides , nor remember the end : gods phisicians would haue healed her , but she would not be healed ; she laid none of those things to heart , esa. . , . therefore her end was vtter desolation . . these pleasures are seldome procured without sinne , being the ordinary baits of satan cast before men ; which while they play withall , and nibble at them , they are catcht in his snare : as eue by the apple , which seemed pleasant to the eye and taste . balaam knew there was nothing of so much force to allure the israelites to idolatry , and to make a breach among them , and so set god against them , as to besot them with vnlawfull pleasures with the daughters of moab : then was israel presently coupled to baal peor , numb . . , , . thus satan ( as a cunning fisher ) baytes his hooke with pleasure , and catcheth innumerable . . these pleasures are of great strength to hold men in sinne , against all the threatenings of the word , and inuitations to repentance : will not suffer the heart to thinke of death , and iudgement , and accounts to be giuen : yea , they make him maintaine a continuall warre in himselfe , against his owne conscience , being carried headlong to such things as seeme pleasant , delectable , glorious , and profitable . and against others also : this man will hate his preacher to the death , because hee condemnes his vnlawfull pleasure . if iohn dare say to herod , it is not lawfull for thee to haue her , it shall cost him deare . as for his poore neighbours : hee will maintaine his pleasure by oppression , cruelty , iniury , any thing : he cares not how sorrowfull and vnhappy hee make many other mens liues , so hee may enioy his supposed pleasure . iudas must haue his thirty siluer pieces , though it cost christ his life , and himselfe his soule , and fill all his fellow-disciples with much heauinesse . lastly , such a man is well content to indure any vassalage and slauery vnder satan , so he may inioy a present pleasure : and satan is well content on that condition to allow it him ; dealing heerein as cyrus with the lydians , who hauing ouercome them , ( to gratifie and gaine them sure to himselfe : ) allowes them to eate , and drinke , to feast and play , with all kinds of sports , games , and gambals ; but in the meane time takes away their horses , and armour , so as they are vnable euer to thinke of recouering their former liberty . and therefore , seeing these pleasures hinder men from attending and vnderstanding the word , make them securely contemne and hate the word , thrust out the pleasures of the world to come , are seldome procured without sinne , and are of such strength to hold them in sinne : we may well conclude with the apostle , . pet. . . that they fight against the soule . and seeing they doe so , wee must abstaine from them . the seruice of lust and diuers pleasures , is noted for a course of the vnregenerate , tit. . . and these two goe hand in hand , disobedient , seruing pleasures . therefore beware of the preuailing of pleasures , and as thou meanest the word should profit in thy hart , and tendrest thy owne saluation , weed out this voluptuousnesse , a meere choke-weede of grace . heere for thy further helpe in so necessary , and withall so difficult a duty , i will set downe three things : . motiues , to resist these pleasures . . markes of a man , in whom they preuaile aboue the word . . meanes , or rules how we may inioy them , without choking goodnesse . i. motiues , or reasons to disswade from the pursuit of pleasures , are sixe . . consider where thou art . we are now banished out of the garden of pleasure : we are in this world , kept out of paradise with the shaking of a sword : and doe we expect another paradise in this wildernesse of baca , and valley of teares ? wast thou not borne weeping , into the valley of weeping ? shalt thou not dye , and go forth weeping ? and canst thou liue in laughing and merriment ? while thou art heere obnoxious to so many miseries , laden , and daily loding thy selfe with so many sinnes , conflicting with so many tentations , beset with so many enemies : canst thou bee so senslesse , or mad rather , to giue vp thy selfe to carnall pleasures and delights ? remember thou art now in babylon , and sittest by the water-side of afflictions . a member of the church , that now remembers sion , and his owne countrey , whence he is for the time banished , will rather sit downe and weepe , and mourne in the countrey where they be strangers , and cannot sing the songs of god , rather than addict himselfe to carnall pleasures , and profane delights . this seemes to be the apostles argument , . pet. . . as strangers and pilgrims , abstaine from fleshly lusts . now a stranger lookes for no great matters in his iourney , nor expects pleasure till he commeth home . . consider what little content or saciety there is in these pleasures . let him try this conclusion who will , after salomon : he shall finde hee shall sooner surfet of pleasures , than fill himselfe with them . one sweet morsell driues downe another , and still is the carnall heart vnsatiable . and it is with a man drunke with pleasures , as a man drunke with wine : his drunkennesse increaseth his thirst , but quencheth it not . let a man compasse his pleasure in any kinde , he may thinke , the attaining of his desire will quench his desire : but it prooues but as water which the smith casts on his coles ; it seemes to abate and quench the fire , but it makes the inward heate and concupiscence more burning and raging than before . besides , the eye of the wise is cleere to discerne how little of true pleasure a carnall minde is capable of : and they themselues , who most enioy worldly pleasures , can sometimes conceiue their owne ioy to be onely in the face , and not in the heart : and that their laughter is like to madnesse , from the teeth outward , and not so inward as it seemes . and seeing such pleasures as delight the carnall appetite , are seldome compassed without sinne , what true ioy can be there , where , in the heart , is fixed a sting of sinne , which marreth all the sport ? or , if the delight be sinfull , the conscience that smarts not for it in inioying it , is the worse , benummed , and seared , and farre from true ioy or pleasure , though outward delights tickle him neuer so much : he laughs as a man in paine being tickled , but his vexation within is neuer the lesse . . as there is little content in earthly pleasures , so is there lesse stability or continuance : the time is short , . cor. . . one well saith of pleasures , that they come like oxen , slow and heauily , but goe away as post-horses , all on the spurre , and stay not . how long doth the pleasure of most delicate drinke stay beyond the swallowing , or of the most sweet musike beyond the hearing ; or the most odoriferous smels , longer than the flowre is held to the nose ? spend whole dayes and nights in merry sports , playes , pastimes : doth the delight last longer than the present fruition ? and then leauing vs empty , doe they not recompence men with some sorrow and griefe , that they seeme now robbed , either of their pleasures , or of their time spent in , and for them ? how truly are pleasure and sorrow called twinnes ; no sooner is one borne , but the other holds his heele ? yea , the fairest and sweetest earthly pleasure is as hardly found without some molestation , as a rose without his thorne . make the world thy paradise , and thy belly thy god ; thy paradise shall cast thee out shortly , and thy god which thou seruest , shall pay thee the wages of thy seruice , and then thou shalt see it was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pleasure for a season , heb. . . like ionas his gourd , soone worme-eaten and withered . . consider the danger of inioying worldly pleasures , which is foure-fold . first , a voluptuous life is a walking vpon snares and ginnes , which the wisest and most oculate man hardly auoids without being taken . alasse , how vaine is the pleasure of birds , feeding about the snare y t immediatly shall bring them into the fowlers bag ! how vaine is y e sport of fishes , playing with a deadly bait ! so dangerous and vnsafe is it , to addict our selues to these alluring baits of worldly pleasures . now goe a while into your owne hearts , and see whether in those worldly pleasures you haue most swallowed , you haue not sometimes smarted : if not so , whether if there bee any smart in sinne , you had not cause by them . be not like the horse or mule , psal. . . yet the poore beast hauing once falne into a hole , will not fall into the same hole againe , if he see it : and poore silly birds will auoid the same nets and ginnes , which had beset them . a second danger is , the slaying of the soule , by the pampering of the body . . tim. . . delicate widowes are dead while they liue : there is no way to reconcile the seeming contradiction , but to say , that the delicate liuing of these widowes depriued their soules of the life grace , & spirit of god : and so being dead in sin , & in soule , were vtterly vnprofitable , vnmoueable in duties of grace & heauenly life : this fearfull estate , the following of pleasures brought them into . a third danger is , the losse and refusall of heauenly ioyes and pleasures . for god is not so prodigall of his best blessings , as to bestow them where himselfe shall be sure to haue least thankes for them , or themselues are vnder-valued . shall esau haue the birth-right , that preferres pottage before it ? and shall hee haue heauenly treasures , and lasting ioyes committed to him , and thrust vpon him , that prefers euery trifling vanity , and base pleasure before them ? a carnall man is a naturall foole : he had rather haue a piece of painted glasse , than a diamond : and would a wise man bestow a precious pearle on such a foole ? no , let him haue his choyce , and enuy it not to him , but pitty him , that with esops cocke , contemnes a pearle , and scrapes after a barly corne . the misery of this man is , to be delighted with his misery . a fourth danger is , the indissoluble connexion of pleasure and iudgement , to them that are louers of pleasures more than of god or their duty . if thou wilt eate the forbidden fruit , and reach foorth thy hand beyond gods allowance , to please thy senses , in the day thou so doest , thou shalt dye the death . if the pastor will take his ease , and faile in his paines , the blood of his people shal be required at his hands . if the young man will take his pleasure , and walke in the sight of his owne eyes , he must remember , that for all this he must come to iudgement . luk. . . the parable bids the rich man remember , thou hadst thy pleasure here , and lazarus paine : now therfore thou must be tormented , and he comforted . and woe to you that laugh now , for ye shall weepe and mourne , chap. . . nay , not onely are these two tyed fast together , as with an adamant chaine ; but euery dramme of this sweet pleasure , shall be recompensed with a talent of sorrow and griefe : as he that by a moments delight in meate and drinke , hath surcharged his stomake , and surfetted himselfe , must recompence halfe an houres pleasure , with some moneths of deadly paine . . consider the difference betweene godly and wicked men : one hath lusts and pleasures , the other serues lusts and pleasures . pleasures will be knocking at the godly mans doore , and he somtimes lets them in , but he takes not thought to accomplish them , as the other doth , rom. . vlt. they that are christs , haue crucified the flesh , with the lusts and affections , gal. . . the one holds his pleasures and lusts against the word , as wee haue heard ; the other takes the word , the two-edged sword , the sacrificing knife of our lusts , the pruning knife of our pleasures , and applies to himselfe , . the precepts , which command to cast downe euery thing that is exalted against god , . cor. . . and to possesse our vessels in holinesse and honour , and not in the lust of concupiscence , which is directly contrary thereto , . thes. . . . the threatnings , which tell vs , if we walke after the flesh , wee shall dye , rom. . . . the promises , which are all made to them that cleanse themselues from all filthinesse of flesh and spirit , ( whereof voluptuousnesse is one ) and to such as grow vnto full holinesse in the feare of god , . cor. . . . the examples of scripture , as . cor. . . that we should not lust after things euill , as they lusted , with whom god was not pleased . . consider the examples of holy men , which will plainly demonstrate , that the people of god , and his dearest saints were farre from a life led in pleasure . iacob professed , few and euill haue my dayes been , that is , full of affliction . and moses chose to suffer affliction with the people of god : when hee was of age ( saith the text ) he refused the pleasures of pharaohs court , and the treasures of egypt . the like of the apostles , and other saints . but especially if we will be conformable to our head : did he spend his dayes or nights in pleasure ? yea , was not his life painfull and sorrowfull , & c ? doe wee euer reade of him that he laughed ? but that hee wept , wee often reade . the ordinary estate and condition of gods people , is , to suffer aduersity , heb. . . the way to heauen is all strawed with crosses . by many afflictions we must enter into heauen , act. . . and all that will liue godly in christ iesus , must suffer persecutions , . tim. . . and wee must acknowledge the bitter things laid on the brests of the world , to be of god , to weane vs from the loue and pleasure of it . ii. the second generall proposed , is , markes of a man , in whom pleasures preuaile aboue the word . and they are seuen . . an vnder-valuing of better pleasures ; as of gods house in earth , or in heauen : when men account of no such pleasure , as that they enioy in earth and earthly things . this marke is giuen , . pet. . . they shall receiue the wages of vnrighteousnesse , as those who account it pleasure to liue deliciously for a season , that is , when men , as epicures , place their felicity in present pleasures , which is indeed the life fitter for brutes , ( whose soule , if it be not their sense , riseth not beyond their sense : ) then for men , who are not onely reasonable , but christians . yet many such there are in the world : as . when men are heauie to the temple : which argues no pleasure in gods presence , nor in the presence of christ , who walkes in the midst of the seuen golden candlesticks , reuel . . nor in the presence of the spirit , who blowes especially there : nor in the presence of the angels , who desire and stoupe downe to see the things handled , . pet. . . nor of the saints , who are said to meet the lord in sion , psal. . . now where could a good heart with more pleasure rest it selfe , than in gods resting place , in christs society , in the way of the spirit , in the ministery of angels , and fellowship of saints ? did not the prophet count one day in gods house better than a thousand else-where ? and did he not professe , psa. . . lord , i haue loued the habitation of thy house , and the place where thine honour dwelleth ? and was it not prophesied of all beleeuers , that they should assemble as doues fly to their windowes , and as clouds driuen by the winde , esa. . ? . when the delight is more in temporall food , than in spirituall ; and a man can bee more ioyfull at his owne table , than at gods. whereas dauid found nothing so sweet to his taste , as the word , & preferred it before his daily food ; yea , before his sleepe , psal. . . will not euery man say , that to taste how good god is , is the best taste ? yet most men taste more sweetnesse in the white of an egge , than in him . . when men haue more delight in the diuels bookes , than in gods : and can be more iolly in tossing and shaking the cards and dice , than in turning and reading gods booke . or to speake of more lawfull recreations than they ; if a man take more pleasure in any recreation , than in better exercises , his pleasure is sinfull and choking . . when men take more pleasure in their speciall calling , than in their generall : in gathering money , than in gathering grace : in worldly riches , more than in heauenly ; now it is choking . dauid esteemed the word aboue thousands of gold and siluer . the wise merchant esteemed the pearle aboue all his estate . and a good heart ( as paul ) esteemes all things dung and losse , for christ. and according to the estimate of things , is the pleasure and delight in them . . when men preferre an empty ioy , aboue fulnesse of ioy : the pleasures of gods left hand , before those of his right , psalm . . . a drop of pleasure , before a riuer ; and a drop of life in misery , before the well of life in mercy and glory , psalm . . , . . marke . when men make light account of gods call , in respect of the call of their pleasures ; let them be otherwise neuer so lawfull , now they are sinfull . gods commandements must stand by , while their pleasures command them . . sam. . . saul had an expresse commandement to smite amalek , and haue no compassion on man , woman , infant , suckling , oxe , or sheepe . but it pleaseth saul to haue compassion on the king , and the fat beasts : a good booty : hee shall enrich himselfe with the kings ransome , and such a large prey will spare his owne beasts , at least serue him for sacrifice a long time . lots wife had an expresse charge and menace , on paine of death , not to looke behind her : but the care of her house and goods , with the loue of her friends , made her forget the commandement , to her owne destruction . god commands , not to sweare at all , but passe the ordinary speech by yea and nay : yet men ordinarily sweare , and accustome themselues to breake the commandement : why ? for it is their pleasure , and custome , and they cannot leaue it . god commands to doe no seruile worke on the sabbath day , nor to meddle with the duties of the calling , no manner of worke : oh but now it would pleasure my neighbour , and aduantage my selfe to serue a customer . now a man is at the command of his owne pleasure , and gods law must stand aside . god commands , not to runne easily out of our calling on the weeke-day , or if any time be to be spared , to redeeme it to the generall . but games , or sports , or drinking-company calls day by day : now farwell the commandement , gods booke , and counsell : farwell both callings , nothing can call so forcibly as his play and pastime ; nothing so necessary , nothing so pleasing . what other is the cause of all adulteries , slanders , reuenges , railings , murthers , and effeminate contentions among men , but that they are as slaues to their owne lusts , and the command of them , and gods commandements can take no place ? . marke , when a man will not bee at so much charge for god , for good duties , and his owne saluation , as for his pleasures and lusts . when men can waste and riot out abundance of money in feasting , gaming , excesse of apparell ; but to maintaine gods worship , to feast or cloath the poore seruants of christ , they haue no will or desire : nay , their hawkes and dogs are more chargeable to many , than god himselfe , his seruice , and all the poore members of iesus christ. let pastime call , there are pounds and pieces ready : but let the poore call , let the law , and good order call for them , there are not pence wrung out : let preachers call , not good words . . marke . when a man cannot bee at so much leisure for god and good things , as for his owne pleasures , and carnall desires . hee grudgeth no time spent in pleasure , but all , or the most time in gods seruice is but lost . hee can waste out houres , and weekes , and moneths , in sports , can sit nights and dayes at cards , or dice , or other vaine exercises ; but with much tediousnesse sit out an houre in gods house . he hath sundry houres in a day for himselfe or his friend , to communicate and talke together , to order family-businesses , but very seldome takes halfe an houre to conferre with god priuately , in reading the scriptures , in prayer , meditation , or instructing his family : one halfe houre in a moneth is too-too much , and may not be spared . how little is god and his word beholden to these men , who are vnderlings to their pleasures ? yea , some are so dogged , and such enemies to goodnesse , that as they cannot take any time themselues , so will they not bee perswaded to allow any time to others about them , for any good exercise . no time that their seruants and children waste otherwise , is comparably troublesome to them , as that which they imploy in reading , hearing , or such like exercises . so malignant is the constitution of many , that although their seruants would redeeme the houre of a lecture , twice ouer in a weeke , yet like hard task-masters , they will not affoord it at any hand , but esteeme of gods word and seruice as pharaoh , ye are too idle , and moses and aaron make the people idle ; and so hold them straiter on that day , though they remit all the weeke after . let pharaohs strokes warne them betime . it was noted a great disproportion in salomon himselfe , to spend seuen yeers in building gods house , and thirteene in his owne : yet our times spend seuen , and thirteene in their owne houses , none , or very little in gods. . marke . when men shunne all molestation , and the meanes which would set them free from their slauishnesse , and seruice of pleasures . when in gods house they cannot endure such teaching , & teachers , as would pull them both from vnlawfull pleasures , and the abuse of lawfull : such men as micah neuer prophesie good vnto them : for who would willingly haue his eye pulled out , or part with his lusts as deare as his eyes ? hence are all the stirres and tumults against godly ministers : they would preuaile against wicked mens pleasures : but they will not bee tormented before their time : they will rather abstaine from gods house hereafter , ordinarily and wilfully . so when men at home shunne all gracious and sauory communication , driuing away all mention of god from their tables , from their discourses , and please themselues in following vnsauory and vnfruitfull , if not hurtfull speeches , all the day long . also , when they distaste godly and fruitful company , by whom they might helpe their soules out of the snares they are in : the man is an abomination to them , that hath good & sauory words in his mouth . oh this is to binde him for the time to his good behauiour : hee must not sweare , nor iest , nor scorne , nor be loose and corrupt in his speeches ; and then must he sew vp his lips , and say nothing . but loose and libertine company , that will sweare , and drinke , and game , and raile against these strict fellowes as fast as he , these are his delight : now he can be pleasant and iolly , and as a fish in his owne element . . marke . immoderate sorrow when hee cannot obtaine his pleasure , is a note of a man subdued by pleasures , in whom gods word hath no part . . kin. . . ahab is sicke , and cast vpon his bed , for naboths vineyard : for he cannot tell how to compasse it . all hamans honour and fauour with the king pleased him not , because mordecai bowed not vnto him . . sam. . , . amnon was vexed sore for his sister thamar , grew sicke and leane . he that inioyes a thing moderately , can bee moderate in the forgoing of it : what i lightly loue , i can lightly leaue . but if dauid loue absalom too well , hee will grieue because he cannot dye with him , nay for him : would god i had dyed for thee , o absalom , my sonne , my sonne . affections are so much the more impotent in the losse , as they are more potent in the fruition of any thing . . marke . the immoderate feare of death , as the end of all pleasures and delights : the memory of it is bitter to a man ouer-ioyed in his pleasures , the approching of it dreadfull , but the stroke of it most dolefull : because he hath no better , or other pleasure in his heart for the present , than that which the world affoordeth , which hath gone with him as long as she could ; and much lesse any expectation of any hereafter . these are sure markes of him that is ouercarried with pleasures against the word . iii. now seeing wee are not stoicks , to condemne all pleasures , nor vnthankfull declamers against gods goodnesse , that hath filled our liues with comfort , neither may vnwisely cast away the good with the refuse ; and seeing our liues , without some pleasure , would be as a long iourney without any inne ; much labour , no comfort or refreshment : let vs learne in the next place , how to carry our selues toward , and thorow our pleasures , so as they may not be choke-weeds , either of the word , or our owne saluation by it . the first rule concernes the person affecting pleasures , who must looke hee be a sanctified man. for ( saith the apostle ) onely to the pure , all things are pure , tit. . . neither is there any true peace or pleasure , without peace of conscience , and the sence of remission of sinnes : for sinne thrusts out true pleasure ; and here we say , as iehu in another case , . king. . . what peace , so long as thy sinne remaineth ? and we reade in scripture , that onely the godly and righteous are commanded to reioyce , psal. . . and . . let all those that seeke thee , reioyce and bee glad in thee . it beseemes onely the vpright . the second rule concernes the choyce of our pleasures , three wayes : . for the matter : . for the circumstances : . for the kinde of them . . for the matter , they must not be pleasures of sin , which euery godly man must refuse , with moses , heb. . . for to reioyce or delight in sinne , is the top of wickednesse : and all such end either in repentance , or damnation . but for the matter , they must be in their nature either good , or at least not euill . therefore they that passe their dayes in surfetting , drunkennesse , chambering , wantonnesse , lusts , vncleannesse , vnlawfull sports and recreations , haue made an ill choyce for themselues , of that which should bee hatefull to all christians : see esa. . . habak . . . math. . . . suppose our delights be good in their nature , & matter , yet if they be bad in circumstances , we may not now chuse them , as indifferent . if any lawfull delight haue some blot vpon it , or be become a fashion or guise of profane men , who are excessiue and inordinate in it , if i may forbeare and chuse another , i must not meddle with that . the apostle , phil. . . will haue vs delight in nothing but that which hath some vertue , praise , or good report in it . this rule will make choyce of the best recreations , of best example , best vse , and least abused . it will chuse the best fashion of apparell , of the most sober and graue of our ranke , and shun such as haue the note of lightnesse , curiosity , vaine affectation , new-fanglednesse , and fashioning to the times . but how many cast off all consideration of aduised circumstances ? out of which , the inioying of lawfull pleasure is most vnlawfull . as for example : suppose some kinde of stage-playes were lawfull , were it not vnlawfull to play in a church ? suppose dicing and carding were as lawfull as most men would haue them , must therefore ministers bee gamesters , women dicers , children and seruants passe away their time in such games ? nay , because eating , drinking , and sundry games , as bowling , shooting , be lawfull , must i therefore , or may i doe these in all companies ? may i sort my selfe with swearers , ruffians , riotous persons , without respect of company ? were not this to ensnare my selfe , and offend others ? yes : for fit circumstances are the grace or disgrace of most lawfull pleasures . . for the kinde : make first choyce of the best kind of pleasures : first , because it is a note of a good man to desire to reioyce with the ioy of gods people , psal. . . secondly , as the godly are different from the world in all their courses , so also in their pleasures : now the worldlings chiefe pleasure is , when his corne , and wine , and oyle is increased , psalm . . . thirdly , this kind of pleasures will make vs not merrier onely , but better both in body and minde . quest. wherein stands the ioy of gods people ? answ. . in the lord himselfe : psal. . . delight thy selfe in the lord. phil. . . reioyce in the lord alwayes , and againe i say , reioyce . and why ? for first , a man hereby returnes to his true pleasure againe . when man forsooke god , true pleasure forsooke man : and when men chiefly delight in god , they goe backe againe to the chiefe good and pleasure . secondly , why doe wee loue or delight in any outward thing , but because of the beauty and pleasantnesse of it ? but , can there be so much beauty or pleasantnesse in the creatures , as in the creator ? thirdly , what a shame is it for christians , not to bee able or willing to find so much ioy and delight in the lord , as wicked men doe in forced merriments ? fourthly , is not that the perfect ioy , which ariseth out of the presence of that which is most perfect , and shall be most perfect in heauen , because of the immediate fruition of him who is most perfect ? fifthly , is not this the next way to perpetuate our ioy and pleasure , to set it on him who is euerlasting and indeficient ? besides all this , we all know , that the true pleasure of a christian is , . for the present , in the fauour of god , reconciled by christ : onely by his atonement , the soule is at sweet peace and repose in his loue , as the child in his fathers armes , rom. . . . for time to come , in his mercy and saluation , psal. . . and . . . in his presence , when hee shall bee a sunne vnto him , to refresh and reuiue him , psal. . . . in iesus christ ; phil. . . wee worship god in the spirit , and reioyce in iesus christ. the wise merchant takes more pleasure in the pearle , than all his substance beside . paul accounts all things losse and dung in comparison of him . the blessed virgin reioyced in god her sauiour : and zacheus receiued him ioyfully . how can the faithfull soule , being the chaste spouse of iesus christ , delight in an●●hing in the world , aboue , or comparable to her so sweet head , and deare husband ? if we , as chaste virgins , conceiue christ in our hearts , and claspe him with the armes of faith , as zachary , here is cause of sound ioy , and true pleasure indeed . take delight in his natiuity , but especially in thy natiuity by him . . in the testimony , and graces of the spirit . first , in the testimony of the spirit , that our names are written in the booke of life ; in this reioyce , luk. . . this ioy in the holy ghost is vnspeakable and glorious , . pet. . . he is the great comforter of his church , an euerlasting spring of ioy and pleasure , which no wicked man euer tasted of , ioh. . . secondly , the graces of the spirit are full of delight : faith hath a speciall pleasure , called , the ioy of faith , phil. . . euen temporary faith hath great ioy , much more iustifying faith . hope also hath his pleasure , euen the expectation of pleasure at gods right hand for euermore , rom. . . reioyce in hope . what a sweet pleasure is it in the spring , to see our seeds and plants grow and come vp in our gardens ? how much more pleasant is it , to see the buds of the lord grow in our hearts , to the vn-rooting and ouer-mastering of the weeds of sinne ? sweet is the contentment of grace : but the comforts of gods spirit , bedewing the foule in the thirst of it , is like a shadow in a great drought . . in the word and ordinances of god : ps. . . fearers of god haue great delight in his commandements . the gospell is a deepe well of precious promises ; and the spirit worketh consolation by the scriptur●● rom. . . there is the ioyfull tidings of saluation : there the doctrine of free remission of sinnes , and redemption by iesus christ , is proclaimed : there are the pleasures of gods house , and the word which is food for gods children ; cloath an infant with gold and pearles , and make it heire of the whole world , yet nothing pleaseth it but the brest-milke : so heere . in the word also are described the wayes of wisedome , which are wayes of pleasure , prou. . . and all thou canst desire , is not to be compared to her . . in the testimony of a good conscience : that they walke in simplicity , and godly purenesse , and not in fleshly wisedome , . cor. . . and haue not willingly moyled their conscience in lusts and pleasures , but haue cherished the lust of the spirit against the lusts of the flesh . . in the communion of saints ; to enioy their fellowship , being present , and reioyce to heare of their well-fare being absent : to reioyce in the prosperity of the church ; as iethro , when hee heard of all the good that god had done for israel , exod. . . yea , to preferre ierusalem before our chiefe ioy , psal. . , . when the gospell runnes with free passage . . in euangelicall obedience , both in action and passion for the gospell . first , serue god with cheerefulnesse , deut. . . as christs meate and drinke was to doe the will of his father , in this he reioyced , psalm . . . secondly , reioyce euen in afflictions for the gospell , and for the name of christ , as wherein is greater pleasure then in the honour and greatest pleasures of the world . gal. . . god forbid i should reioyce in any thing but the crosse of christ. heb. . . the saints with ioy suffred the spoyling of their goods , and would not be deliuered . col. . . now i reioyce in my sufferings for you , &c. for , is there not more true pleasure , in helping christ ( as simon ) to beare his crosse , thā by the ouerflowing pleasure of the world to forget christ and a mans selfe ? oh therefore let vs lay fast hold on these pleasures , what euer profit or pleasure we forgoe for them . bodily pleasures are not so alwaies , but as the body is disposed to them : what can delight a sicke , pained , and dying body ? but these pleasures , being in themselues true and sound , are neuer irksome , neuer lothsome as the other . and whereas bodily pleasures are at last fugitiues and runnagates , when their master hath most need ; these neuer forsake their master , neuer take their leaue , but are perpetuall , yea , eternall . that is the second rule , for the choise of pleasures . the third concernes the manner , and measure : in foure particulars . . vse them weanedly : reioyce , as not reioycing , . cor. . . powre not out thy heart to pleasure , but be moderate and retyred . a wary christian will euer be allaying his wine with water , and make a measure to his pleasure . prou. . . if thou hast found hony , eate not too much . we may soone take too much of these hony-sweet pleasures . . vse them watchfully . consider how easily they steale the heart , and filch the time : how satan wraps vp infinite sinnes in these sweete-sugred pleasures : and how hard it is to escape shipwracke by them , impossible to escape danger ; some haue auoyded one , neuer any auoyded the other . . vse them wisely . first , not seeking , or not addicted to pleasures . it is no wisdome to be formost , or instigators . secondly , rather vsing pleasures than inioying them . to vse a thing , is for some other thing : to inioy it , is for it selfe : whence augustine speakes of some who inioy their gold , but vse their god ; because they bestow not their money for gods sake , but worship god for monies sake : so , many among vs may truly be said to inioy their pleasures , and vse their religion . thirdly , distinguish recreations from the vocation : both for instance in them , which is the sinne of our gentry and their followers , who haue no vocation but recreation : and for the end ; the vocation is to get meanes of liuing , to inrich a mans selfe , and get money , for his owne and others good ; but god hath neuer set apart play to this purpose ; and how fond are they that vse sport , to begger themselues and their family ? fourthly , restraine wisely thy passions about thy pleasures , and vse them not as occasions of discord , impatience , swearing , or any impotent passions . . vse them christianly : . maintaining the fight betweene the flesh and the spirit : . pet. . . lusts doe alwayes fight against vs , and therefore we must alwayes fight against them . . manifesting , that we loue not the pleasures of our pilgrimage better than the pleasures of our countrey : for no wise man will bee so delighted with the light of the moone , as to contemne the light of the sunne . . fearing pleasure more than misery : because the bitter root of affliction ( as the fig-tree ) brings oftentimes most sweet fruit , but the ordinary end of pleasure is bitternesse and sorrow . now consider heere how great was the temperance of former ages , in regard of outward pleasures . how plaine and homely the ages before the giuing of the law were , the whole story sheweth . vnder the law , how coorse was eliahs mantle ! how sparing his diet ! that when he had eaten , the angell came the second time , and bad him eate more : but our superfluity is such , as we haue need of an angel to come daily and bid vs eate lesse . how coorse was the fare and diet of the new testament , in iohn baptist ! how remote from the pleasures of this life ! timothy so abstinent , as paul bids him drinke no more water , but a little wine for his healths sake . but if paul were to write to a number of our timothies , who are so busie with health , he would charge them , if they loued their health or life , to drinke no more wine . such was the austerity of former ages , some few hundred yeeres after the apostles , as brought a great superstition and blinde deuotion , wherewith the church and world hath been euer burthened since , and could not be deliuered . but now , so farre is the world degenerate , and gone to the contrary , as the excesses and superfluities of it haue brought in euery whit as much epicurisme and atheisme : and the true god was not more departed from in that blinde god , than in this belly-god . so hard it is to walke in a meane , in the offers of pleasures . consider also what great losers they become , that dote vpon pleasures . as the foolish fly , delighted with the light of a candle , regards not the heat of the flame , but burnes first one leg , afterward another , and still takes no warning , till it be wholly consumed . so worldly pleasures make men , first , senslesse to good things , then , dead and deafe to admonition , and senslesse of smart , till they lose religion , i had almost said , reason it selfe . the fourth rule concernes the season of pleasures . eccles. . . there is an appoynted season for euery purpose vnder heauen : a time to weepe , and a time to laugh : therefore there is a time , when it is vnseasonable . it is the epicures fashion , at all times to haue his garments white , and at no time to haue oyle wanting to his head , eccles. . . and of the rich glutton , to be arrayed in purple , and fare deliciously euery day , luk. . he that followes pastime , is a waster and scatterer , and a gamester is none of gods creatures : god allowes him no place in heauen , or earth . to follow sport euery day , drawes a man to as much profanenesse as esau , whose wantonnesse brought him to forgoe his time , the blessing of his father , the fauour of god , and his owne saluation . first therefore , the season of worldly pleasures must not be the time of our calling ; in which euery man must abide . they are not so good as the calling and duties of it , and therefore this must not bee hindred by them . whence one aptly calls pleasure a parenthesis comming betweene our labours , which hinders not , but helpes the series and course of them . secondly , the season of worldly pleasures , is not the sabbath . when our hearts should attend the word , or be vpon it , wee must not suffer our mindes to wander after pleasures . when our tongues should be talking of gods word , and speake in the language of canaan , it is vnseasonable they should bee walking and wandring about pleasures & pastimes . and seeing our text hath taught vs , that there is such a force in pleasures to choke the word , the taking of pleasures on the sabbath , when wee should be at holy exercises , must needs bee more dangerous to distract the minde , and driue out the word , and dead all motions and affections stirred by it , than to worke in the calling : whence a father hath well said , that it is better to goe to plough on the sabbath , than to goe a dancing . thirdly , the season of worldly pleasures is not , when god layes an heauie hand on vs , or ours : when god afflicts the conscience with sence of sin ; oh this ( with many ) is melancholy and sadnesse ; now call in carnall company , musike , gamesters , and merry companions : whereas now is the time for that counsell , iam. . . to cast our selues into sorrow for sinne ; suffer affliction , sorrow , and weepe ; let your laughter be turned into mourning , and your ioy into heauinesse ; cast your selues downe before the lord , and he will lift you vp . this is to worke with god , the other against him . so when men are afflicted with sicknesse , and god calls to sack-cloth ; now must neighbours come in , and helpe him to passe the time , with cards , dice , drinking , swearing , and all carnall merriments . o miserable comforters ! is any among you afflicted ? let him pray , saith saint iames , chap. . . is any sicke ? let him call for the elders of the church , and let them pray , &c. but these say , let him play , and call the elders of the parish , and let them play with him . see how you comfort the sicke , prou. . . as he that takes away garments in a cold season , so is hee that sings songs to an heauie heart . and see how hee is comforted ! he thrusts mourning out of his house , when his heart remaines the house of mourning . fourthly , the season of worldly pleasures is not , when gods iudgements breake out against our brethren : either when iudgement begins at the house of god , that it is not well with the church : thus good vriah refused comfort , . sam. . . and mordecai , hest. . , . and nehemiah , chap. . , . and the sinne of the great men in iudah ( amos . . ) was , they drinke wine in bolles , and stretch themselues on iuory beds , and anoynt themselues , &c. but , no man remembreth the afflictions of ioseph . or when the hand of god lyes heauie vpon our neighbours , that are of the same flesh with vs : rom. . . weepe with them that weepe . for we are all one body , and one members of another ; and if one member suffer , all ought to suffer by consent . these are vnseasonable times for the prosecuting of pleasures : and therefore now wee must refraine from them . the fifth and last rule concernes the end of pleasures . the goodnesse of a thing is measured by the good end of it : and ( we say ) all is well that ends well : so heere . the end then of pleasure must not bee for pleasure : for then pleasure were the chiefe end , and the chiefe good . nor to take pleasure in pleasure : onely wee may take our vse of some pleasures , and not powre out our hearts vnto them . for this infatuates a man , and puts out his reason and sences , that he can see no shame he puts himselfe vnto . what a shame was it , ( which yet samson discerned not : ) that hee , who would not turne his face from a thousand men at once , should now become a slaue to a lewd woman that had vsed him most vilely ? nay , he that was strong enough to match a lion , is foyled by his lust , and sottishly vanquished vnder the feet of an harlot . looke on a man giuen to drinking , gaming , whoring , &c. this man will sort himselfe with the basest companions in a towne , rather than sit out : euen great princes , loded with flagons of wine , will stretch out their hands to scorners , hos. . . this must not bee the end of our pleasures : but , . to make vs better , not worse : not more loose or dissolute , but more thankfull to god , more cheerfull in the duties of our callings , more able to pray , meditate , heare , and doe good to our selues and others . therefore when our pleasures make vs heauie and vnfit for good things , ( as the pleasures of egypt made israel loth and flow in going forward to canaan : ) now they are sinfull , though not in themselues , yet in their end , and our vse , because they choke as thornes . . to put vs in minde of such heauenly pleasures as are reserued for the faithfull at gods right hand : as the first fruits in the law put the israelites in minde of a full haruest . now we doe but taste before hand how good and gracious the lord is : then wee shall be satisfied with his fulnesse and sweetnesse . if hee prouide such things in our prison , what in our palace ? . so to enioy pleasure for the present , as we lay vp more for heereafter , and so make them all helpes to the true and lasting pleasure : so dauid , from the abundant table that god had spred for him , from his full and ouer-running cups , from the oyle wherwith god had anoynted his head , gathers strength and resolution to dwel a long time , and spend all his dayes in gods house and seruice , psalm . . vlt. and psalm . . , . because the lord suffers his saints to want no good thing ; therefore they are stirred vp to feare the lord. attaine this end of pleasure , and thou hast attained an endlesse pleasure . reasons thus to carry our selues through pleasures . . slaues to pleasure , neuer conquer with christ , and therefore shall neuer raigne with him . . a regenerate heart desires liberty from the slauery of pleasures , and counts it a death to bee inthralled to them , rom. . . they goe to god with rebecca , when they feele the struggling of flesh and spirit in themselues , and complaine as she of the twinnes in her wombe . . christ came into the world , and made choyce of an afflicted way to heauen , rather than a faire way of earthly pleasures : that we might follow him therein , as the safest way to our countrey . so much of the three sorts of bad ground . we come now to the fourth , which is good . vers. . and some fell on good ground , and sprang vp , and bare fruit an hundreth fold . compared with the . verse . . but that which fell in good ground , are they , which with an honest and good heart heare the word , and keepe it , and bring forth fruit with patience . here consider , as in the former , . the soyle , good ground : where , first , how it comes to bee good : secondly , how it is knowne to be good , namely , by hearing with honest and good hearts . . the successe of the seed in it , fruitfulnesse : . for the measure , or plenty , an hundreth fold . . for the continuance , or constancy , with patience . of these in their order . and first , how the ground doth come to be good . answ. it is called good , non à priori , because the word findes it so ; but à posteriori , because by the word it is made so . euery mans heart by nature is a stiffe ground , a barren and cursed earth : the whole imagination of mans heart is onely euill continually : euery man is a beast in his owne vnderstanding : paul himselfe , now an elect vessell , is by nature the child of wrath as well as any , ephes. . . but as stiffe and bad ground becomes good , by good husbandry and manuring : so do our harts , by the husbandry of the good husband-man : he alone changeth the heart : he takes away the stones and stifnesse of it , and makes it a soft heart . so the apostle paul , speaking of himselfe conuerted , saith , by the grace of god i am that i am , . cor. . . he onely can create a cleane heart , and renew a right spirit in a man , psal. . . and put his feare into his heart , that he shall neuer depart from him , ier. . . doctr. some seed falls on good ground . though there be but a small parcell of good ground , in comparison of the bad , yet some there is where the seed is cast . it is true , that where the word is preached , it is to most in vaine ; as here , three to one lose their parts in it : but yet some good there bee ; the seed falls into some good ground ; in some , though very few , it is successefull . when the whole world was a field of brambles , fit for the fire of gods wrath , yet of noah he saith , thee haue i found righteous : and he being a preacher of righteousnesse , shall make an arke , if it be but for eight soules , gen. . when all sodome was as a cursed heath , and a dry wildernesse , yet lots family was as a little pikle exempt , in which the word became fruitfull , gen. . in the ministery of the prophets , much of their labour was lost , as themselues lamentably complaine , esa. . . and . . who will beleeue our report ? or to whom is the arme of the lord reuealed ? shewing , that very few will beleeue the doctrine of christs humiliation and abasement : to which , that place leades vs in ioh. . . and yet there was one of a city , and two of a tribe , and still a small remnant whom the lord would saue . our lord iesus , while himselfe preached the doctrine of the gospell most cleerly , and confirmed it powerfully by many miracles , yet but one heere and there receiued it , scarce one of a thousand : so as himselfe laments their hardnesse of heart , and weepes ouer ierusalem : and saith plainly , that few shall be saued , and that the way which leads to life is narrow , and the gate straite , and few finde it . but yet he hath a little flocke : feare not , little flocke , luk. . . when many tooke offence at his doctrine concerning the eating of his flesh , ioh. . yet his disciples acknowledged that hee had the words of eternall life . ioh. . . when some said he was mad , and had a diuell ; others said , these are not the words of him that hath a diuell , nor yet the workes : for , can the diuell open the eyes of him that is borne blinde ? when the multitude decreed to excommunicate whosoeuer should confesse him , yet the blinde man will iustifie him in the synagogue , ioh. . when the whole councell and body of iewes assemble against him , there is a simeon , a zachary , hanna , and elizabeth , which adore him : yea , at his crosse , his mother , his disciple iohn , and many other good women . the disciples of our lord , when they preached after him ; some raised vp persecution , but some beleeued ; sometimes one of a city , as lydia , act. . . and sometimes a few more , as at athens , act. . . some mocked at the resurrection , but some claue vnto paul , as dionysius the areopagite , and damaris , and some other : see rom. . . and euer since , the smallest number receiue the gospell ; yet some doe , who are as the gleanings , to the haruest ; and as the grapes to the vintage , and but an handfull to the rest . reasons . . from the similitude in our parable : such is the wisedome and care of the husbandman , that he will not bestow his seed where is no hope , but that all the seed and labour will be lost : though there be many stones , and many thornes in a field , he will sowe , because all is not so ; but if it were all so , hee would not lose his seed : so the lord , the wise husbandman of his church , will much lesse bestow , his labour and husbandry on a soyle altogether hopelesse and fruitlesse : but hee will see some good ground intermingled , for whose sake he doth bestow his seed . againe , doth the seed belong to any but good ground ? or doth the word properly belong to any but the true beleeuers ? no : it hath an effect in others , but it is the portion onely of these . . the proper end & vse of the seed is , to gather in an haruest : and the proper end of the word is , to gather and preserue a church vnto christ. god hath sanctified a ministery , for the gathering of the saints , ephes. . . christs owne ministery in ierusalem was , to gather them to life and safety , as the hen gathers her chickens , math. . . and to worke faith in so many as are ordained to eternall life , act. . . and therefore , where god sends and continues his word faithfully preached , there are some to gather , some to bee brought to the faith , one time or other . the grace of god hath appeared , bringing saluation , tit. . . and therefore ordinarily , where god affoords this grace , it brings saluation to some , though neuer so few : ordinarily the word attaines euen this end in some . . as the lord , when hee will prosper a people , and maintaine their naturall liues , blesseth the seed sowne , to increase , and thereof giues them an haruest : but on the contrary , when hee will send a famine to consume , hee affoords them no seed , or no haruest : euen so , where hee hath a good purpose to preserue any to eternall life , hee sends the word to this purpose . paul must goe to corinth , and stay there a yeere and sixe moneths , because the lord had much people in that city , act. . , . for their sakes it is sent , and for their sakes continued : insomuch as the apostle , . thes. . , . doubts not to make it a note of the election of some , where god sendeth a powerfull ministery . and contrarily , where god hath no delight in a people , and none to call by the ordinary meanes , he sends a famine of the word , amos . . when the nation of the iewes proues so barren , as the labour is not worth the while , then the kingdome shall be taken from them , and giuen to a better people , math. . . as in the times of ignorance , and darknesse of popery , for many hundred yeeres together , when was no preaching , no ordinary meanes : which times god hath now ouer-passed , and now admonisheth all to repentance . so as wee doubt not , but where christ vttereth his voice , he hath some sheepe to heare him , ioh. . . see act. . . . those many epithites and titles giuen to the scripture , shew the same . the word is called , the ministery of the spirit , of life , of righteousnesse , . cor. . . because it ordinarily findes out some , in whom it is effectuall , and vpon whom it bestoweth the spirit , and life , and righteousnesse . it is a word of wisedome , ( subiectiuè & effectiuè ) it will finde out the children of wisedome , who will iustifie their mother , luk. . . and the word of gods grace , giuen of grace , and giuing grace to some or other where it is sent . . a reason hereof may bee taken from the extent of the church , which is now stretched out into all nations : so as the gospell of christ is the power of god to saluation , to iew and gentile , rom. . . now god hath some friends euery where , and in all places some that belong to his election , and shall bee brought to the faith ; some in sodome , some in egypt , some in nero's house , phil. . . vse . to comfort poore preachers , and faithfull ministers : that though most hearers bee vnprofitable , yet some shall take good ; there is a fourth part of good ground . no field so barren , but true paines will bring vp some seed , though but thin , and a little in comparison : so no towne or people so bad , but the faithfull preaching of th● word will in time winne some . obiect . oh i see no fruit : i haue laboured in vaine , and spent my strength in vaine , esa. . . answ. . seed comes not vp so soone as it is cast . waite a winter , and thou shalt see it againe . . thou losest much labour , and in comparison labourest in vaine : but it were hard , if all were lost : ordinarily some labour proues . . thou mayest sowe , another may reape thy seed : and all the time thy labour hath been preparing to fruitfulnesse , and now produceth fruits . . thou mayest not see any fruit of thy labour , and yet thy labour not lost . elias was of a cleere sight , yet saw not one of . that profited by his ministery . . if all thy labour were lost in regard of men , yet thy worke is with the lord , and thy iudgement with thy god : with him it is not lost . againe , the minister hath no griefe to an obstinate and wilfull people ; that he seemes to sowe vpon a rocke , some on a path-way , and some on a thicket of thornes : he that was ignorant , is ignorant still : hee that was popish , is popish still : the profane , the swearer , drunkard , contemner , mock-god , is so still . thus is he disappointed of his end , being willing to saue all , and spoyled of his crowne and glory , . thes. . . but consider for thy comfort , . this was christs owne case : he taught in the best manner ; neuer man spake so , ioh. . . yet most of his hearers vnprofitable . now thy seed is no better than his , thy skill short of his , thy labour nothing to his . . be thou so much the more diligent as the ground is stiffe : lay the fault off thy ●●●fe , vpon the soyle : bee thou faithfull , and thou sha●● receiue according to thy paines , not thy increase . the more distempered thy patient is , as a good physician , bee thou so much the more carefull : though thou canst not cure him , but he die vnder thy hands , thou losest some comfort , some labour , no recompence . . if thou canst not hope to saue all , yet seeke to saue some ; as the apostle became seruant to all , that he might winne some : for hee knew he should neuer winne all , . cor. . . rom. . . . if thou hast wonne some , reioyce in them , praise god for them . if thou hast wonne but one , there is more cause of true ioy in that one , than in winning the whole world . refuse no paines to winne another : bee couetous to winne all , but bee content if thou canst but saue some . vse . seeing of all the flockes and troupes that followed christ , his flocke was a little one , his part the smallest ; it teacheth vs , not onely to attend the ordinance of preaching ; but also to looke to our hearing . a great number of people attended about the poole , ioh. . but onely one was cured at once ; euen hee that stept first in , after the angels stirring of the water . so numbers throng and flocke in populous congregations , about this poole , but in very few it is effectuall to conuersion and saluation : it were happy if wee were sure one stept in , euery sermon . our sauiour tells vs , that many are called , but few are chosen , math. . . rest not then in outward hearing , continuing in vnfruitfulnesse . take heed how you heare , saith our sauiour , luk. . . if three parts of foure lose their labour in hearing , and if not hearers , but doers of the law shall bee iustified , then must wee so heare , as wee may beleeue , obey , and bee saued . and if many of them that vse the meanes of saluation , shall not bee saued , where shall wilfull recusants , obstinate absenters , and carelesse contemners of the word , appeare ? hee that vseth physike , may dye : but hee that refuseth , or wilfully scorneth physike , and physicians , must dye , and that deseruedly . vse . not to define a church by multitude : leaue that absurdity to papists . heere are three parts of foure , bad ground , which reiects the truth , and chokes the word . some shall hold the truth , but a few in comparison ; and three to one against it ; nay , sometimes three hundreth , or foure hundreth to one ; as all baals priests against eliah , and . false prophets against micaiah . nay , not one voyce of foure , but all parts are against the truth : all cryed , crucifie , crucifie christ , let him be crucified , math. . and not one voyce against the calfe , exod. . the triumph of truth must bee held and maintained in the world by a few , in one enoch , one noah , one lot. let none doubt of the truth , because it is held by a few : three parts of foure must reiect it : and this is sure , that the best things commonly haue not most voyces , but the greater part ouercomes the better . vse . to confirme vs , both against the paucity of such as receiue the gospell , as also the apostasie of many forward and hopefull hearers . if noah had looked what the old world did , or lot what the sodomites did , or the tenth leper what the nine did , or elias what the false prophets did , they had sped as ill as they . therefore let vs looke , not what others doe , but what our selues should doe . neither let vs be as many , who condemne the whole profession for some professors that haue declined and shrunke in persecution , or haue been choaked with cares , riches , and pleasures of the world : for our sauiour here teacheth , that three to one , who seeme to receiue the word , yea , many that rise vp into a blade , stalke and eare , neuer come to fruits and ripenesse : and the apostle , . ioh. . . some went out from vs , because they were not of vs. but let vs striue to be of this little flocke , these few that fructifie and perseuere . vse . to stirre vs vp to thankfulnesse , when people enioy this mercy , that god hath some good worke in some of them : and expresse our thankfulnesse , in being of their number and company . quest. how shall i know that ? answ. if thou be not onely called by a generall calling , but by a speciall . why , what is the difference ? answ. the former is a bare inuitation to christ , by the preaching of the gospell , sounding in the eare . the latter , a drawing of the elect vnto true faith , by the mighty worke of gods spirit in the heart . that brings men to knowledge , profession , externall reformation at farthest , without inward change and renewing of the heart . this inlightneth the minde , distinctly to know the doctrine of saluation , as it is laid downe in the scripture ; and boweth the will to imbrace it readily , ioyfully , constantly ; and to beginne to obey it vnfainedly . now , as there is some good ground , we are in the next place to inquire what it is , or how it may bee knowne : and this ground is called here a good and honest heart : vsing a double epithite , either by way of exposition , shewing , that by a good heart he meaneth an honest heart ; or by way of collection , noting a double grace , both of inward purity , and of externall fruits , and reformation . i. it is called a good heart in two respects : . as emptied of bad qualities , . as well qualified by grace . . it is emptied of bad qualities , being cleane contrary to all the bad disposition of the three former kindes of ground . for the first ground neglected the seed , and suffered birds to picke it vp : but this keepes the seed . the second receiued the seed , but the sunne withered the fruite , that it continued not : but this brings fruit with patience , saith our text . the third brings fruit , but among thornes , and so is choaked : but this seed is cast in good ground , freed from such choak-weeds and lusts . so as being contrary to all the other , it receiues willingly , retaines constantly , and perseueres fruitfully vnto the end . . it is well qualified by grace , as in our text : . god hath made it of a cursed and barren earth , good ground . . it heares the word beyond the other : the former heard it , but without desire : this heares with study to learne , and industry to vnderstand . . it keepeth the word in memory , minde , and practice : the other heard , but kept nothing , because there was no fit place to keepe it in . . it brings fruit : in the other was some care to heare , but here is a care of fruitfulnesse . . it is carefull to proceed in grace , to double and increase the measure of fruits , from thirty to sixty , and so to an hundreth fold : but the other soone fall from their measure . . it hath obtained by grace an inuincible fortitude against temptations and trials , so as no feares or forces shall remooue them from the study of piety , and fruits of grace : for they bring forth fruits with patience , as the other did not . ii. so also it is called an honest heart . as good is a generall word , excluding euill qualities , and including good : so honest also is a generall word , and put for the whole approoued disposition of the soule , containing both ciuill and religious honesty . ciuill honesty is inioyned , rom. . . prouiding things honest before all men : that is , in such grauity , sobriety , equity , and comelinesse , as may beseeme your persons ; auoyding lightnesse in speech and talke , in deeds and actions , in apparell and gesture , in gate and behauiour . for euen ciuill honesty is more than to be honest of a mans body : euen to minde things honest and comely in the whole course , and to walke in all things gracefully and seemely , phil. . . it fights therefore against ciuill honesty and seemlinesse ; to see a magistrate running after playes and gamballes , like boyes : a minister carowsing and quaffing among boone companions : an ancient man garish and light in attyre and youthfull fashions : an ancient woman tricking her selfe , and trimming like a wanton girle : a young man frequenting tauerns , innes , and ale-houses , or lasciuious with the other sexe : a young woman full of talke , much in the streets , or familiar with others , than of her owne sexe . but that is ciuill honesty , when men in their places carry themselues before men , as may winne reuerence and grace to their persons . and yet that is the least part of the honesty heere meant . there is further a religious honesty of the heart , namely , the inward purity , integrity , simplicity and sincerity of the heart , when it is plaine and single , as nathanael , a true israelite , in whom was no guile . it is knowne by opposition to hypocrisie or guile : it makes not a shew of goodnesse , nourishing sinne within . and it labours to produce things honest , not before men onely , but also before god , . cor. . . from this ranke of honest-hearted persons , are excluded , . debosht persons , who hauing shaken off the feare of god , and shame of men , care not for , but cast off all honesty , both before god and men : as the vniust iudge , luk. . . . ciuill honest men , who walke honestly before men , but care not for honesty of heart before god. . hypocrites , who will seeme to be honest-hearted before god , but neglect honest , equall , and approued carriage before men . doctr. the lord esteemes the goodnesse of an hearer , by the goodnesse and honesty of his heart . and this is the difference of a sound and elect hearer , from the reprobate and fruitlesse , that the word makes the heart of the one honest and faire , and so keepes it ; but the other abideth stubborne and deceitfull still . dauid is commended in scripture for a man after gods owne heart , because he hid the word in a good heart , psalm . . . and iosiah , because his heart melted at the reading of the law : and mary , because she pondered things in her heart . reasons . . as in all other parts of gods worship , so in this , the commandement calls for such an heart . prayer must proceed from this good and honest heart , psalm . . . with my whole heart haue i sought thee . praise must proceed from it . psal. . . i will praise thee with my whole heart . repentance must be a turning with the whole heart , ierem. . . they shall turne to me with their whole heart . in a word , all duties performed to god or man ( in the ministery , and seruile subiection ) must bee done heartily , phil. . . col. . . . both the promise of acceptance , and acceptance it selfe is with this condition . the promise is in ier. . . ye shall seeke me , and finde me , because yee shall seeke me with all your heart . and of iudah in the time of asa it is said , that they had sworne to the lord with all their heart , and sought him with the whole desire , and the lord was found of them , . chron. . . acceptance also , and approbation from god , is , when the heart is single , entire , and true in good duties , and the intents of them : not reaching after priuate ends , nor cunning in the secret carriage and contriuing of sinne or hollownesse . hee cannot abide a double heart , a varying , and a deceitfull heart , nor a heart diuided betweene himselfe and the world : that rests satisfied with the deed done , but cares not whether it proceed from soundnesse , or no. one property of sinners , hatefull to god in their pretences , is , that they are double-minded : and ezek. . . the lord scornes the shew of hearing the prophet , when the heart goeth after couetousnesse . . this hearer is onely approued of god , because it must bee a good and honest heart indeed , that must yeeld to all the parts of gods word . it must bee a good and honest heart , that will indure mortification of all lusts , and suffer the very heart of his dearest sinnes to bee broken : that will for the word indure cutting off of hands , and parting with eyes . it must be a good and honest heart , that with paul can set vp the excellency of the knowledge of god aboue all aduantages : that can bee content to sell all , and buy the pearle : that with the disciples can leaue all , and follow christ. it must bee a good and honest heart , that must yeeld obedience to the whole law of god , without reseruations ; especially in difficult , costly , or dangerous duties . it must be a good and honest heart , that is not offended at the basenesse of christ , and simplicity of his gospel ; but can for his sake suffer with ioy the spoyling of goods , yea and resist vnto blood . and ( which is the chiefe goodnesse of it ) to resolue to yeeld vniuersall obedience , not by starts and fits , but with constancy to the end . . onely this hearer is approued of god , because this heart onely can mingle the word with faith , receiuing specially the word of promise with distinct and particular application , and affiance of the soule , drawing the man neerer vnto god : whereas any heart , but this , is an euill heart , and vnfaithfull , makeing a man depart from the liuing god , heb. . . this heart only cleaues vnto the word , and holds it fast , so as the word of god abides in it , and lodgeth not as a stranger , but dwelleth in it : whereas a bad heart is like a bad stomake , which receiues meate , but retaines it not , and casts vp all againe , so as all is lost ; as precious liquor put into a leaking vessell . vse . to frame our iudgements to gods , and account them that are the best hearers , to bee honest-hearted men . but our iudgement generally is cleane contrary : for if we see men addicted to the hearing of the word , commonly they are esteemed a few hare-braind men , a packe of hypocrites , all alike , and neuer a good . aske any man almost of the state of one of his neighbours , who is diligent in good duties , frequent sermons , &c. you shall heare him say , oh , he is a reasonable honest man , but that he is so forward to heare sermons , and so precise , &c. thus , that which christ made a marke of an honest man , is now a barre or hinderance to his honesty : hee were an honest man , if hee were not an honest man. it was said of old by heathens , oh , a good man , wise , and learned , but a christian : so in these dayes by heathenish christians , he is a good man , but a precisian , but a puritan . what is this , but to giue the son of god the lye , who saith here , that he is the honestest man , that heares the word most carefully ? and as we condemne the righteous , so how generall is it in our iudgements , to passe our voyces in iustifying the wicked ? inquire of such a mans estate , as cares more for a pigge than a sermon , a right gadaren and worldling : hee will tell you , he is a right honest man , a substantiall man , a iolly house-keeper , a quiet neighbour , a well-dealing man , and well beloued of his neighbours , a man good to the poore , &c. all this is well . but how loues he religion ? how followes he the word , for hearing and practice ? how affects he the ministery , and ministers ? oh , as for that , hee is well enough , giues the church and church-men their due , and payes his tithes well : but he cares not for these runners to sermons , hee is none of them : he keeps his church , and heares seruice , and a sermon , if there be any , and is a very honest man. now you see a difference of honest men . christs honest man runnes after and followes the word : this honest man , so generally commended for honesty , is no such , and cares for no such . such honest and substantiall men were they that put christ to death ; as good house-keepers ; as good , and as iust tyth-payers , euen in mint and anise : but they hated him and his doctrine to the death . if he be an honest man , that loues a play better than a sermon ; or he that affects a paire of cards or tables , aboue the scriptures , our lord verily was deceiued in describing honest men . but accursed be such honest men , and such as call them so , without timely repentance . vse . in comming to heare , looke most to that which god lookes most vnto , namely , the goodnesse of thy heart . thy care is to make thy selfe handsome , to come honestly and seemely in apparell : but if thou commest with a foule , nasty , sluttish hart , god cares not for thy comming . god accounts him the best hearer , that hath the best heart . prepare therefore thy heart first , and then , and thence offer seruice to god. vse . let euery man that would bee esteemed good ground , and get the commendation of a good and fruitfull hearer , looke that his heart bee a good and an honest heart . here for our further direction in so waighty a businesse , we will consider three things : . meanes , wherby to attaine a good and honest heart : . marks , to know when it is so : . motiues to the attaining of such an heart . the meanes are generally two . . let vs see our defect in nature , that our hearts are not good by nature , but stiffe and stubborne , as the stiffest ground ; little worth , prou. . . so the iewes ( ezek. . . ) are called , impudent , stiffe-hearted , and exceedingly voyd of all goodnesse . and ( which is worse ) they are stuft with deceitfulnesse and guile : all the imaginations of the heart of man are onely euill continually , gen. . no ground so stony as our hearts by nature : no soyle so full of thornes as they : no ground vnder heauen carries such apparant markes of the curse of god , as our hearts doe . . let vs therefore seeke a supply by grace . this grace is twofold : . of action . . of acceptatiō . the grace of action is threefold : . preparation . . of new creatiō . . of irrigation . first , there must be the grace of preparation . bad ground must be well prepared by the plough , before it can become good . our ground is prepared by mortification and repentance , being in it selfe as hard as an adamant , vnmoueable by any meanes of god. now by hearing the iudgements of god denounced against sinne , and sinners , it growes more soft , and fitter to worke vpon : the fallowes of the heart are plowed vp : the law , as gods plough , rends vp hearts , and vnroots the weeds , and rots the stubble of our corruptions . secondly , there must be the grace of new creation : psal. . . create in me a cleane heart , o god. this is a worke of god , who onely can create , and a framing of something , where nothing was , and a worke totall , in all parts ; here is a new creature , . cor. . . as the old nature is a leprosie spred ouer all parts . this creation is a renouation of the whole soule and man , which for this worke absolutely depends on the creator , as euery creature doth . and then god createth a good and honest heart , . when the holy ghost creates in the soule sauing faith , by which a man is vnited as a member of christ , to the head , and applyeth to himselfe christs righteousnesse . for thus faith is said to purifie the heart , act. . . . when the same spirit inwardly mortifieth all corruptions in the soule , minde , will , and affections , and putteth , in stead of them , holy desires , and good motions , and renueth in the heart daily the image of god , which is the goodnesse and honesty of it . thirdly , there must be the grace of heauenly influence and irrigation . no ground can be good , which hath not a fauourable aspect from the heauens , so as both the shine of the sunne , and the showres and dewes of heauen may cherish and water it . so our hearts are made good , when the heauens answere the earth , hos. . . that is , . when christ the sunne of righteousnesse darteth the beames of his grace and fauour daily vpon our hearts , to inlighten them with sauing knowledge , and to warme and cherish them with influence of grace : without whom wee can doe nothing , nor haue any life in vs. . when the ground of our hearts is daily mollified and moystened , by a three-fold moysture : first , of the blood of christ daily sprinkled and applyed to the conscience . for as the blood of beasts applyed to the roots of trees , makes them more fruitfull : so the blood of this immaculate lambe , sprinkled on the roots of our hearts , makes vs fruitfull christians . secondly , by the moysture of the word of grace , which as the raine from the clouds , is euery way beneficiall to the ground of our hearts , to mollifie them , and keep them in fitnesse vnto fruitfulnes . ier. . . god makes our hearts good , by writing his law therein . thirdly , by the moysture of the spirit of grace , whose worke alone it is to apply y e two former , namely , the vertue of christs blood , and the power of the word , to the conscience , for the clensing of the hart : by which worke of his , the heart of a dead and barren heart becomes more fruitfull than euer egypt did by the inundation of nilus . but because all this grace of action is imperfect in this life ; therefore that our hearts may become truly good and honest , there needs also the grace of acceptation . the best ground is good but in part , and , no man can say his heart is cleane , but much euill and guile will cleaue vnto it . yet where god hath begun a good worke , and beholds a constant purpose of good , resoluing against all sinne , and to please him in all things : he is pleased to behold onely the worke of his owne finger , and to see vs onely in our head , in whom he beholds vs all faire and good , imputing his goodnesse to vs , and couering our remainders of euill in him . thus hee esteemed nathaniel ( in whom great weaknesse appeared ) a true israelite , in whom was no guile , ioh. . . that is , none raigning , none imputed . and so hee esteemes vs also , according to that we are comming vnto , and shall attaine ; not by that we haue attained . these are the meanes whereby our hearts become good . now of the markes whereby they may be knowne so to be . and here , because the heart of man is deceitfull aboue all things , and euery one challengeth to himselfe a good heart , which yet is giuen but to a few , scarce a fourth part , and a better gift is not giuen by god to the sonnes of men : therefore wee will insist the longer to anatomize a good heart , and discouer the seuerall passages and signes of it : which in euery thing will discouer it selfe one way or other : turne it any way you will , it is good and honest . these markes , because they are many , wee will in generall reduce them to seuen heads , and consider this good heart : . in respect of god : . christ : . the spirit of god : . the ordinances of god : . it selfe : . good duties : . sinne and euill . i. in respect of god , it hath fiue excellent properties . first , it desires neerer vnion with god daily , and all things shall set it neerer vnto god. for it knowes , that euery thing is so much the more good , as it approcheth vnto the chiefe good. dauids heart was a good heart , and herein the goodnesse of it bewrayed it selfe , psalm . . . it is good for me to draw neere vnto god. whereas an euill heart flyes from god , and keepes aloofe from him , euen when it drawes neerest him in his worship , esa. . . secondly , if it seeke god , it will seeke him with the whole heart , psal. . . which is a sound conformity of the inward and outward man , directed in the seruice of god according to the truth of his word . and because it is hearty , hee will vphold the worship of god , and seeke him at all times , morning and euening , on weeke-dayes , as well as on the sabbaths ; out of lent , as deuoutly as in lent ; not only when he is sicke , but when he is well : in all places , in his owne house , as well as in gods house , like moses , who was the same in pharaohs court , as among gods afflicted people : in all companies , a good heart is euer like it selfe , and stands to god with whomsoeuer it conuerseth ; paul is a good confessor and christian , not only among the disciples , but euen those that count religion heresie , act. . . nay , it seeketh and serueth god alone , if it can get no company , as ioshua , c. . . whereas a bad heart doubleth with god , and diuides it selfe betweene god and mammon : it can pretend seruice to christ , and blanch with antichrist , as those samaritans that feared the god of the countrey , because of the lions , and the god of the nations , . king. . . it cannot pray at all times , iob. . . but in affliction diligently , hos. . . nor in all places ; neuer so kindly , as when it stumbles into a church , as the samaritans thought god would onely be worshipped in the mountaine . it can frame and sort it selfe to all companies , entertaine all practices , either of protestants or papists , please the most profane , speake for and against good men , and good things , as the occasion serues . thirdly , a good heart will onely and wholly stand to gods approbation in that it doth or doth not . thus farre it lookes to men , . to walke innocently , and cut off occasion of scandall , . to please his neighbour in that which is good , rom. . . . to acquit himselfe , if hee may come to a iust apologie , and to the faces of accusers say , as . samuel , . . behold , i am here this day , whose oxe , or whose asse haue i taken , &c. but it lookes not to please man principally ; the first care is to please god : nor to please man by doing any euill , nor by leauing vndone any good it is bound to by the calling ; it will not be afraid to depart from any good purpose or practice , for mens displeasure . againe , it can set it selfe naked before gods presence , to whom it desires to stand : it desires liuing and dying to be acceptable vnto him , . cor. . . a true israelite hath praise enough to bee praised of god , and to be a iew within , and can more satisfie it selfe with gods allowance , than a thousand witnesses . further , it dares appeale to god , and flie to his tribunall , when men accuse it ; as dauid , iudge me according to mine innocency ; and moses , when israel would not heare , turned to the lord , saying , i haue not taken so much as an asse from them , nor hurt any of them , numb . . . lastly , if men will condemne him timerously , vnheard , vnconuinced , if all his wary carriage cannot obtaine a right iudgement and sentence , then out of sence of innocency , and goodnesse of conscience , hee can contemne such vniust iudgement , and fearelesly expect the iudgement of god , who will make his innocency shine as the light : as dauid against his scoffing and slaunderous michol , . sam. . . it was before the lord : and paul against the carnall corinthians , . cor. . . i care little to be iudged of any man. a good heart cares not for mans allowance , if god allow him . this is comfort for the seruants of god , whether publike or priuate : that the testimony of their conscience makes them care no more for the obloquie of profane men , than the barking of dogges . a little they may be moued sometimes ( more than needs , ) but much they care not . but an euill heart cannot abide the presence of god , but flies as adam , and sets him out of sight . it dreades the iudgement of god , and trembles like felix . it lookes asquint , and dares not stand in a good cause for feare of men : as ioh. . . many beleeued , but durst not confesse : for they loued the praise of men . and , if it cannot be approued of god , it is content with saul to be honoured before the people . fourthly , a good heart resteth and reioyceth in god , as in the best and onely portion : psalm . . . whom haue i in heauen but thee , or whom in earth in comparison of thee ? it holds all other things as moouables , vsing them as not vsing them , and is onely comfortable , that it wants not him in whom is no want . it knowes , the lord hath designed his portion , and maintaines him out of his owne fulnesse , as out of his portion : both for his spirituall and temporall estate . hence his ioy in his presence is the greatest , and so is his sorrow in his absence , stepping aside and clouding his presence ; now the good heart mournes after him , and thirsts for his presence as the hart for water : and as the losse of the whole world is nothing to this , so the whole world cannot make it vp ; nothing but god himselfe satisfieth it . and , seeing god hath made himselfe his portion , he is carefull to make himselfe gods portion , by entring couenant with him , as the israelites , deut. . . but an euill heart affects god in his gifts more than himselfe : professing him the best benefactor , and thanking him for all ; indeed it mindeth earthly things : and his * portion is in this life , or else hath none . fifthly , a good heart aymes at the glory of god in all things . in all his parts , . corinth . . . in his body , because it is his ; and in his spirit , because he is a spirit . in all his actions : whether naturall , as eating , drinking , . cor. . . or spirituall , the parts of his worship : he will cleaue to the word , to know and obey it ; in prayer giues him the glory of hearing ; and so in confession , iosh. . . and in praises , psalm . . . and in beleeuing , rom. . . and a reuerent vse of his name and sabbath . yea , he will glorifie god , what-euer it cost him : nothing is so deare to him , as to lay it in the scoales with gods glory : and if there be an opportunity , he will shew it euen in difficult commandements , as abraham ; and dangerous , as daniel ; and costly , as zacheus . whereas an euill heart maketh shewes of glorifying god in spirituall actions , but not in naturall : or in his actions , not in spirit ; neither god nor his word get any of his thoughts . as for duties of difficulty , danger , or cost , it casts them quite off , as saul , and the young man. thus a good heart behaues it selfe toward god. ii. in respect of christ it hath fiue other excellent qualities . first , it preferreth christ before a thousand worlds : all other things , all aduantages whatsoeuer , are but losse and dung in comparison of christ , phil. . . the church esteemes her welbeloued the chiefe of ten thousand , cant. . . why , what seeth she in christ aboue other ? what is thy well-beloued aboue other well-beloueds ? answ. she seeth in him such purity of nature , such power of merit , such perfection of loue , such freedome in promises , and such truth in performances ; as nothing in the world can so affect her : shee seeth him euery way more beautifull then the sonnes of men , psalm . . . therefore she sels all for the pearle : as the disciples left all , to follow christ. but can an euill heart espy such beauty in christ ? or can it thus affect him ? is not a pigge better to a gadaren , or a messe of pottage to a profane esau ? who almost preferres not the riches of the world , aboue the riches of christ ? nay , christ and his profession are generally esteemed the greatest losse . secondly , a good heart reioyceth more in christ and his loue , than in all worldly ioyes : cant. . . we will reioyce and be glad in thee : thy loue is better than wine . and dauid will make the lord his song all the day long . quest. why , what cause of ioy is there in christ ? answ. . a good heart seeth in christ a full redemption from wrath , and pardon of sinne : therefore reioyceth in god his sauiour , as mary , luk. . . esa. . . i will greatly reioyce in the lord , saith the church : for he hath clothed me with garments of saluation . . it seeth in christ gods fauour returned , a new couenant and league of friendship made with god ; himselfe , of an heire of wrath , made an adopted sonne , an heire of god , and co-heire with iesus christ. . it seeth by christ the spirit put into his soule , sealing vp gods loue , chasing away ignorāce , being the spirit of light , working faith , and kindling the prayer of faith , sending it boldly to the throne of grace , and making it cry , abba father , with assurance that we can but aske and haue , and that we are not so ready to knocke as he to open . it feeles the vertue of christs death , killing corruptiō , and perfecting his sanctification . . it sees in christ a blessed future estate of glory prepared for it selfe , in which he shall behold the face of god in heauen , and in body become like the glorious body of iesus christ , when all fruites of sinne shall bee absent , and no part of blessednesse wanting vnto it . but can an euill or carnall heart thus reioyce , which hath no part in christ , no portion among the sonnes of god , no spirit , but that which ruleth in the world , no portion but on earth ? no , their ioy is lower than so : in their wisdome , wealth , strength ; in their wiues , children , cattell ; in honour , pleasure , lusts and sinnes . the stranger enters not into this ioy , prou. . . thirdly , a good heart seeing , that christ hath giuen himselfe wholly to it , giues it selfe wholly to him . for by vertue of the mutuall couenant made betweene christ and the beleeuing heart , and the spirituall contract and marriage , christ the true and louing husband of his church , giues himselfe and all his substance to the faithfull soule : and she being allured by his louing and faithfull promises , giues her selfe wholly to him in duty and affection : cant. . . my welbeloued is mine , and i am his . he is mine : ] not in common graces , or generall fauours , but in speciall and sauing graces , by an inward and secret presence , by a most neere and vndiuided coniunction . for two persons to say they are man and wife , onely because of some common fauours passed , he did me a good turne , gaue me such a gift , &c. is absurd . it is the chamber and bed-presence , secret and inward company , that is a signe of marriage . so say , christ is thine , not by common fauours , but when hee meets the soule with sweet refreshings , and comes and lodgeth in thee by the faith of thy heart . and i am his . ] his spouse and wife , and haue giuen my whole selfe vnto him : for heerein i see all my happinesse placed . he communicates his nature to me , euen the diuine nature , . pet. . . and changeth mine : he makes his wife glorious , ephes. . . moses marryeth an ethiopian , and cannot change her colour : but he makes me , of a sinner , a saint ; of a saint in earth , a saint in heauen . he aduanceth my estate euery way : hee being rich , i cannot bee poore ; he communicates with me all his goods ; his righteousnesse , his life , his glory are all mine . and he euer commiserates my estate , as a louing husband doth his wiues : in all my troubles he is troubled . and therefore well said i , i am his . but an euill heart contracts it selfe to the world , to the seruice of lusts , as ephraim followes after many louers , hos. . . committing spirituall harlotry with all base suters , and estranged from christ. and christ not being thine , thou canst not say thou art his . fourthly , a good heart prepares a roome in it for christ to dwell in . it knowes , that in spirituall contract , cohabitation is most necessary : ephes. . . — that christ may dwell in your hearts by faith . it knowes , that christ will dwell there , not onely as a master in his house , ruling , preseruing , prouiding ; but as a lord in his temple . it knowes , that a common man will not dwell in an hog-sty , much lesse will the holy lord in any but an holy place . it knowes also , that christ hath prepared for it a sweet roome in heauen . and therefore it will fit it selfe as a sweet lodging for christ : still repairing the ruines , and proceeding to full sanctification : still beating out more lights , because the light abides not darke corners : sweeping out daily with the besome of mortification , all lusts both of heart and life , and watering the chamber with teares of repentance : it receiues nothing in , that may offend him or grieue his spirit : and , as the lords temple , perfumes it daily with the morning and euening sacrifices of prayer and praise . finally , it trimmes and decks it selfe with graces , that christ may take delight to dwell and content himselfe there . but an euill heart cares not where christ lodgeth , so he lodge not in it : in the mouth or hand he may . neither cares it how nasty it lye ; it is alwayes sweet enough for the diuell and lusts , and lookes for no better ghests : like a tauerne dore , open to all ghests . fifthly , a good heart conformes it selfe to christ , and will walke as he gaue example . for it knowes , the scripture hath set him out , not as a redeemer only , but as a patterne of good life and imitation : and that there is almost no christian duty , vnto which we are not vrged by his example ; as humility , phil. . . patience , . pet. . . loue of the brethren , eph. . . forgiuenesse of others , ephes. . . fidelity in our function , heb. . , . beneficence to poore saints , . cor. . . and obedience , both actiue and passiue , heb. . . and constancy in profession , . tim. . . hence it is , that as a seruant , it striues to doe as his lord , according to his lords own precept , ioh. . whereas a bad heart will haue christ a sauiour , not a samplar : takes what benefit it can by his death , but neuer lookes to his life , to tread in his steps : and protesteth he beleeues in christ , and he is his lord , but neuer conformes it selfe to his practice . but , no direction by the life of christ , no saluation by his death . this is the disposition of a good heart toward christ. iii. it lookes vnto the spirit of god ; in foure kindes of notes : . in respect of spirituall assurance : . spirituall worship : . spirituall graces : . spirituall growth . for the first : because this heart is in vnion with christ , it hath the spirit of christ working the assurance of his adoption . this is the heart , into which god sends the spirit of his sonne , crying abba father , gal. . . that is , hee assureth vs that wee are actually sonnes by grace , who are no sonnes by nature . and this assurance is , first , from the witnesse of the spirit , rom. . . which is a secret information of gods loue and fatherly affection , and a still voyce from heauen into the heart , that god in christ is become thy god : and is euer met with a motion of the soule , inspired by the same spirit , stedfastly resting it selfe in the fauour of god , now a father in iesus christ. this being witnessed by the spirit to all beleeuers , we know , his testimony is true , being a spirit of truth that cannot lye , ioh. . . and being the searcher of the deepes of god , . cor. . . suppose thou hadst an angell ( as daniel , chap. . . and mary , luk. . . ) come from heauen , to tell thee thou art greatly beloued of god , this were a great priuiledge and confirmation . but thou hast another manner of messenger than either angell or arch-angell , speaking not to the eare , but to the heart , to testifie gods affection : and no child of god is deceiued in this witnesse . secondly , this assurance commeth by the first fruits of the spirit , rom. . . these first fruits are the sweet graces of the spirit , which wee receiue in small measure in comparison , an handfull of righteousnesse , peace , ioy , &c. but as by the first fruits in the law , the lord , who had giuen them beginnings , assured to put them in possession of the whole : so the lord , for our comfort , deliuers vs presently first fruits : and as hee dealt with israel in the wildernesse , caused the spyes to bring clusters and fruits of the land , partly to put them in possession , partly to prouoke an earnest desire in them by tasting , and partly to refresh them in so wearisome a pilgrimage : euen so the lord iesus , who is gone into heauenly canaan , not to view , but take possession , hath sent downe other manner of fruits , not by spyes , but his blessed spirit , for our comfort and confirmation . thirdly , this assurance commeth by the seale of the spirit , ephes. . . ye are sealed by that holy spirit of promise . letters and deeds are sealed , that they may be ratified and authenticall : so god hath not onely giuen vs his word & promise , but sealed for our confirmation : implying foure things : . a writing , which is the promise of adoption , or inheritance of saints . . inke , namely , the spirit of god exciting faith . . the table or parchment , the beleeuing heart . and . the seale by which it is ratified , and that is the gift of the holy ghost , which , as a seale , leaues an impression of it selfe , sanctifying the heart , and renewing it to a new creature : all these in . cor. . . fourthly , this assurance comes by the earnest of the spirit , ephes. . . which is the earnest of our inheritance : . cor. . . who hath sealed vs , and giuen vs the earnest of his spirit . now where an earnest is , there is , . a contract or bargaine : namely , the couenant betweene god and vs , of our adoption and inheritance . . the earnest confirmes the seller , that hee shall receiue the whole price as certainly as that : so the gift of regeneration confirmes vs , that wee shall receiue whatsoeuer is promised in the couenant . . the earnest is a part of the price , and reckoned in the payment : so the worke of grace begun , is a little part of eternall life , and of that great summe , which being promised and earnested in this life , shall bee fully paid in the other . fifthly , this assurance comes by the liberty of the spirit , called euery where a free spirit : freeing the minde from ignorance , and bringing in a new light to know god and christ as ours : freeing the heart from hatred , and working new sparkles of loue to god and our neighbour : freeing the will from rebellion , and working new motions , to fly and auoyd sinne , and to imbrace righteousnesse and holinesse : freeing the affections from slauish feare and terrors , which kept them from the throne of grace , and sending them before god as children , with child-like affections , of boldnesse and assurance to speed in their prayers : also from the slauish feare of men . finally , freeing the conscience and conuersation from dead workes , and bringing forth sweet and heauenly motions , with much assurance and settling in the grace receiued , so as no water can quench the sparke of life and loue breathed in by this spirit of the lord. and freeing the members , to be weapons of righteousnesse : rom. . , , . i haue been the larger in this note , because heere is a most essentiall difference of a good heart from a bad ; and to meet with the errour of papists , and profanenesse of protestants , who reiect so sweet assurance , as not possible , or not needfull . but , as no good heart can bee without it ; so no bad heart euer attained it . . a false heart hath a presumption , in stead of the witnesse : for gods spirit neuer witnesseth an vntruth ; this inward testimony cannot stand with outward profanenesse , or the raigne of any sinne . . it will say , it hath the first fruits of the spirit , ioy , peace , and the like ; which indeed is senselesnesse and deadnesse , fruits of the flesh . it knowes not what those fruits meane , scarce whether there be any holy ghost , or no. it can hope for full fruits , though it neuer had first fruits ; for glory , though it reiect grace ; and for saluation , without sanctification . . it will hold it selfe sealed : but where is the impression ? if ignorance , contempt of the word , earthlinesse , or following of lusts bee the stampe of the spirit , none can deny it vpon them : but if holinesse , the image of god , purity , piety , righteousnesse bee it , there is no such thing . . it brags of an earnest , but hath gone thorow with no bargaine : it comes to gods market , and sees , and cheapens , but leaues the commodity as too deare , cannot part with all his lusts . . it boasts of freedome , which indeed is liberty or licentiousnesse : slaues they were to lusts and sinnes , and slaues they are ; drunkards , adulterers , slanderers , haters of goodnesse , both in themselues , and others . if these can bring assurance , they are sure enough . labour for this assurance , without which thou hast not the spirit of christ , and if thou hast not his spirit , thou art none of his , rom. . . but if thou hast him , thou mayest discerne him by gracious counsels , heauenly motions , and holy reluctations . the second sort of rules , concerning the spirit of god , is , for spirituall worship . and this must proceed , . from gods spirit . . from our spirits . from gods spirit : . in respect of inspiration and motion : the good heart knowes , that no part of gods worship , which is not the breath & birth of gods spirit , can please him : for , that which is of flesh , is flesh . . cor. . . no man can say , iesus is the lord , that is , either confesse , or praise , or pray , or obey in faith and confidence , but by the spirit : that is , a speciall gift of the spirit . and therefore , as of prayer , rom. . . the spirit makes requests in vs : so of all diuine duties , the spirit is the author and inspirer . . in respect of direction : as in that one part of worship , so the spirit directs the good heart in all , rom. . . to aske according to the will of god. it is carefull to keepe it selfe to the commandement , lest it be said of any of his seruices , who required this at your hands ? it will neither goe blind-fold , nor by any light but god owne ; knowing , that as wee see the sunne by his owne light , so we can goe to god onely by his owne light and direction . . in respect of assistance : a good heart sees his owne weaknes , and in entring any holy duty , to which it is most vnapt , labours to get the spirit to helpe his infirmities , rom. . for as wee know not what to pray , so wee know not how to turne our selues to any spirituall worship , vnlesse the spirit helpe vs. the disciples cannot pray , vnlesse they bee taught . the eunuch cannot vnderstand without a guide . wee are borne deafe , and dumbe , can neither heare god , nor speake to god ; and blinde , and cannot see him . but at the command of the spirit , the dumbe speake , the deafe heare , and the blinde see . againe , this spirituall worship must proceed from our owne spirits : rom. . . — whom i serue in my spirit . and this spirit must bee , . a contrite and an humble spirit , such as hannahs , a woman of a bruised spirit : for , in such sacrifices god delighteth . because this hath griefe for want of grace , and present corruption , and a thirsting after god , and the well-springs of grace , to which the promise of acceptance is made . . it must be a ready and cheerfull spirit , exod. . . and . . the lord will haue none to offer toward the tabernacle , but whose heart was free , and whose spirit made him willing . gods spirit being a free spirit , makes the spirit of a beleeuer free also . hee loues a cheerfull giuer , a free will-offering , . cor. . . it must be a sincere and innocent spirit , voyd of guile and hypocrisie , voyd of raigning sinne , offering his worship , not for shew and ostentation , not couering deceit and hollownesse with a shew of holinesse . for well it knowes , that god requires pure hands to be lifted vp euery where : and that one sinne suffered in the soule , ingrosseth and eateth vp all the inward worship due to god ; as the seuen leane kine did eate vp the fat . . it must be a feruent and zealous spirit , not worshipping coldly , nor perfunctorily . our tongues naturally are tyed , or frozen , and cleaue to the roofe of our mouth : but the spirit makes vs speake with new tongues , with fiery tongues , with heat and feruency , in prayer , praises , and all the parts of gods worship . thus is god onely and truly worshipped from a good and honest heart , which onely is the temple of the holy ghost . in this temple , the arke of the soule keepes the manna , the word of god. in this temple the sweet incense of praises is daily offered vpon the altar of a pure heart . in this , prayers are preferred , which are the breathing of the spirit , not onely for vs , but in vs , crying , abba father . in this , the candle of faith euer burneth before god , and neuer goeth out . in this lastly , wee haue the oracle of god counselling vs , and his mercy-seate couering vs. but an euill heart cannot performe spirituall worship : cannot pray , or praise , or confesse , because it wants the spirit . it neuer thinkes it needs helpe to pray or serue god , which is the hardest worke of a christian , neuer done without helpe from heauen . it can sometimes easily speake of god , hardly vnto him : or to him can vse many words of prayer , but wants the sigh●s and grones excited by the spirit . any language is readier to it , than the language of the spirit . it can content it selfe with the deed done , and neuer care for the mouer or manner : whereas no sacrifice did euer please god , without fire from heauen kindling it . it can performe bodily worship , offer a thousand rammes , and ten thousand riuers of oyle , yea and the first borne of his body : but cannot offer his heart , nor part with his deare sinnes . it is vncheerfull and heauie in such parts of gods seruice , because there wants an internall mouer : he is driuen from without , not drawne or led by the spirit within , and is as a fish out of his element . prayer and sermons are too long , too many , and euery thing too much this way . it can pretend zeale and forwardnesse , but it is in some superstitious and formall deuotions : and in the meane time bee most zealous against the power and sincere practice of true piety . in a word : of all the seruice and sacrifice of wicked men , salomon saith , prou. . . it is an abomination to the lord. for . the sacrifice is an vncleane beast , and hatefull , tit. . . to the vncleane , all is vncleane . . they lay it not on the altar , that is , tender it not in christs mediation . . they want fire and feruency , zeale and affection , to put to it . . they lay not their hands on the head of the calfe , confessing in the sense of sinne , their owne vnworthinesse , and guiltinesse . how can god accept a seruice , wanting these foure things ? the third sort of rules concerning the spirit of god , is for spirituall graces . these in soundnesse are a sure signe of a good heart . i will instance in fiue . the first is humiliation , and sound inward sorrow , as there is cause what way soeuer it lookes . . if it looke to god , it sees him infinitely prouoked , who yet is great , yea infinite in power and iustice : therefore falls downe lower and oftner than iacob before esau , to procure compassion . againe , it sees that a broken and contrite heart is a sacrifice of gods delight , psalm . . . it sees gods eye euer vpon it , and hath an awfull sence of his presence . it sees the method of the lord , who first smites , and then heales ; who neuer comforts such as neuer mourned , nor promised a ioyfull haruest but to a sorrowfull seed-time . it sees the lord ready to dwell in a contrite soule , esa. . . to grace it , . pet. . . and to glorifie it : for humilitie goes as an vsher before honour . and therfore it humbleth it selfe vnder the mighty hand of god. . if it looke into it selfe , it sees iust cause of humiliation : it hath sight of his vnworthinesse , sence of temptation , a slauish subiection vnder a law of euill , and in daily sinnes , matter of daily humiliation . it sees a gulfe of corruption lie so deepe , as it is still in examination of the sinnes and debts , and can neuer finde out the broken estate : but for those it findeth , it confesseth freely , and yeelds it selfe into the creditors hand : and beholding his insufficiency to pay and discharge , craues pardon and remission , as for life and death . . if it looke on any other thing , all increaseth his humiliation . it abaseth it selfe vnder all creatures , sees no toad so vile as it selfe , is lesse then the least mercy ; but exalts christ and his merits aboue all that heart can thinke ; and thinkes it happy , if as a dogge it might gather crummes vnder the lords table . it is thankfull for small things , and content with any thing . and the soundnesse of this grace bewrayeth it selfe , . in that it mournes not so much for offending god a terrible iudge , as a mercifull father : not so much for feare of hell , as for loue of god and heauen . . there will be smitings of heart for all sins : small sinnes as well as great ; dauids heart will smite him for cutting sauls lappe , as if he had cut his flesh : and for numbring the people , as if he had murdred them . it will startle at vaine oathes , as at periury : at adulterous words , as actions : for secret sinnes , as open , because all are open to him whom we deale withall : yea for faylings in good duties , as well as for open and foule euils . . seeing tendernesse of heart is a notable meanes to preserue the goodnesse of it , the good heart is soone awakened after sinne committed . iosiahs heart melted at hearing the law read . one word of nathan to dauid , brought him to confession . and it is no sooner awakened than humbled , and not raised but by serious repentance . but is an euill heart thus humble ? or rather is it not hard , senslesse , proud , as pharaoh , who is the lord ? . it suffereth not it selfe to be scratched or pricked , much lesse beaten to pieces : for it hates the meanes to be pulled out of sinne , as he did moses and aaron . prou. . . they hate knowledge , they chuse not the feare of the lord. yea , they resist the holy ghost in the ministery , as the iewes , act. . . . it cannot abide to looke into his debts , because it knowes his estate not good : or will not be at the trouble , to hunt out all sinne , nor at leasure to seeke out small sinnes : what ? god will not be so strict , nor wee need so to be . . it counts sorrow and mourning for sinne , a womanly and impotent passion , not fit for men of courage . . it is so farre from sorrow for fayling in good duties , that it is vnmoouable as a pillar , and can scorne iudgements denounced against his open and monstrous sinnes : and therefore an euill heart is noted , that being smitten , it seekes not after god , ierem. . . the second spirituall grace is illumination , by sauing and fruitfull knowledge attained in the means . it knoweth , . that there is a dungeon of darkenesse within , further than the beames of heauenly light dart in thorow the narrow chinkes of it : and that without knowledge the minde is not good , pro. . . and that the day is not more necessary for worke , than knowledge is for saluation , rom. . . . that it cannot offer to an vnknowne god , but knowledge must direct holy worship , and further holy life . . that onely true knowledge is able to discerne things that differ , and enables a christian to hold the grounds of faith and holy life , against all deceiuers and carnall counsellers . . that the knowledge of the good things giuen vs of god , ministreth the comfort of them : for there is no comfort of grace , that we know not whether we haue , or no. . that by it is attained a store and riches of grace : whence it is called a rich knowledge , col. . . yea , and of glory , euen for the present : whence our sauiour calls it a part of eternall life , ioh. . . now a good heart knowing all this , doth search for knowledge , as men doe for siluer and gold , and prizeth the knowledge of holy things most highly . but because it discerneth , that an vnholy heart may attaine a great measure of knowledge in holy things , and be not onely it selfe enlightened , but be able to instruct others in deepe poynts of religion : therefore it is most diligent for sauing and sanctifying knowledge , without which all is but darknesse . . it contents not it selfe to know ●he rule , but will be ruled by it : it searcheth to vnd●●stand , and vnderstandeth to be guided , psalm . . , . according to that of our sauiour , if ye 〈…〉 , blessed are ye if ye doe them . . it esteemes ▪ 〈…〉 wisedome , neither from humane writings ▪ 〈◊〉 from gods booke , till christ bee made 〈…〉 . cor. . . that is , first , the author of wisedome , teaching vs inwardly , by piercing the eare , and vnlocking the heart : which he onely by his spirit 〈◊〉 doe , luk. . secondly , the matter of our wisedome , wherby we vnderstand him , not onely in generall , as he is in himselfe , ( for so the diuels know him : ) but in special , as he is to vs , by faith appropriating christ and his benefits to our selues . by this knowledge the righteous seruant of god iustifies many , esa. . ● . and thus to know christ , and god in christ , is ●ternall life , ioh. . . now this good heart esteemes it hath true knowledge , when it knowes a certaine and safe way to saue his owne soule . . it is not content that the light of the knowledge of the glory of god , in the face of iesus christ , shine into it , vnlesse himselfe grow like him , and be changed into that he know , . cor. . . iust as a pearle , by the beames of the sunne , and celestiall bodies continually beating on it , is made light and shining as they . this knowledge will make thee resemble the light and holinesse of christ , and grow both in the knowledge , and in the image of christ. . this good heart not onely knowes the things of the spirit , but sauours them : not onely feeles his motions within it , but cherisheth and obeyeth them : not onely heares his stil voyce within , but is led by him . therefore in his course you shall see him ioyne with knowledge and iudgement in matter of faith , wisedome and discretion in practice of life ; in which , not a forme onely , but the power of godlinesse appeares , . pet. . . . it busieth it selfe in getting distinct knowledge of his owne particular happinesse , being reuealed by god : without which , all other knowledge is folly . and as in a furnace , the metall or glasse , when it most glistereth , is nighest melting : so all other knowledge , in ciuill and diuine things , let it be neuer so shining or glistering , without this , shall melt away , and come to nothing . . it contents not it selfe to haue the light within it , vnlesse it giue witnesse to the light : so did christ , ioh. . . it will witnesse it by word , by countenance , by practice , by suffering ; as a cleere lanthorne will shine out at all sides from the light within . all the children of wisedome will iustifie their mother , and testifie vnto her . this cleere light will not be thrust vnder a bushell , or any way hid , but will euer shine out , being both sauing to a mans selfe , and fruitfull to others . now ( as salomon saith ) this knowledge resteth not in the heart of fooles : it is too high a knowledge for them . an euill heart cannot prize true knowledge : it soone knowes enough , without searching gods booke , or viewing his workes : it is too wise to heare , reade , meditate , or pray for knowledge ; and saith , what needs all this knowledge and preaching ? it neuer saw the riches of wisedome , and knowledge ; and saith , that running to sermons , and studying the scriptures , will make men beggers . it runnes at randome , and walkes by any rule but the word ; that is an intolerable yoke . it heares many spiritual things , but sauours none . it least busies it selfe in the knowledge of his owne happinesse , as most vnseasonable , vnprofitable , impossible . it saith it knowes god , but keepes not his commandements , . ioh. . . or heares not his ministers , chap. . . or walkes not in the light ; or professeth not ; yea , professeth against it , and persecuteth the bringers of it , ioh. . . the third spirituall grace is iustification , or the grace of iustifying faith : which a good heart cannot want : because it knowes , . that only faith espouseth vnto christ , and the assurance of marriage is in the contract , hos. . . . that it is the condition of the new couenant , and god is no further bound to a man , than he is a beleeuer : ioh. . . eternall life is intailed vnto faith . nay , god is disabled from doing vs good without it . christ could doe nothing in capernaum , because of their vnbeliefe . . faith is the soule of obedience : as without which nothing can please god , heb. . . no action , speech , almes , prayer , hearing , preaching ; all without it , is defiled , and sinne , and the labour lost . . faith is the comfort and strength of christian life : no loue , no ioy in christ , before he bee beleeued and apprehended , . pet. . . no hope for hereafter , if faith beleeueth not : no peace with god , till wee bee iustified by faith , rom. . . no boldnesse in prayer , till by faith wee can call god father : no strength in tentation , no ioy in affliction , no comfort in death , till faith haue gotten christ his victory , his strength , his life ; then the bands of tentations , afflictions , and deadly things dismay him not . . faith opens heauen , and makes way to see things within the vayle : to obtaine by the prayer of faith , the wealth of heauen ; yea and the glory of heauen : for the end of faith is saluation . whereas an vnbeleeuer shuts heauen against himselfe , reuel . . . without shall bee vnbeleeuers . if weaknesse of faith shut moses out of earthly canaan ; much more must want of faith shut men out of heauenly canaan . therefore a good heart labours for soundnesse of faith : and the rather , because much faith is counterfeit , and many things are taken for it : and there is no better argument of a good heart , than to cast out deceit from faith , lest it be mistaken in so great a commodity . . it hungers and thirsts after righteousnes aboue all things in the world ; sighes and grones vnder his ●owne wants ; feeles a want of christ , who onely can giue a perfect righteousnesse , & couer his imperfect . . it is in some measure satisfied , according to the promise . for , clasping fast the promises , it comes to a true perswasion of gods fatherly affection , beleeues the remission of sinnes , and comes confidently into his presence as a father appeased ; as the poore prodigall , ( luk. . . ) comes to his father with shame in his face , and sorrow in his soule for sinne ; but yet with confidence in his heart , that hee should not bee cast off : and so was satisfied aboue his desire ; he would haue been but as a seruant , but lo , he is accepted as a sonne . . this good heart , not only beleeues the word , but rests on it to bee happy , as the onely good tydings : and most thankfully accepting the promises , bindes it selfe as fast to god in duty , as god hath bound himselfe to it in mercy . . it will haue a faith to liue by , such as shall bring in a new life into the whole man. for faith being an instrument to vnite vs vnto christ , by it , as by the bond of our vnion , we receiue life and motion from christ , that now the heart is purified , the conscience pacified , the spirit of our minde renewed , the will changed , the affections altered , the whole man moued and quickened to all good duties . so in all occasions it will expresse the life of faith , which shall now gouerne the whole life . first ; in our labour and actions it makes vs diligent in the worke , but leaue the successe to god. secondly , in suffering for well-doing , it vpholds it selfe with a patient expectance of a good issue , and , waiting the lords leisure , makes not haste . thirdly , in prosperity and the middest o● blessings , it vseth them with blessing , but swells not by them , trusts not in them , but furthers his reckoning . fourthly , in aduersity and temporall wants , it saith with abraham , god will prouide : it will vse no vnlawfull courses to helpe it selfe , and lookes more for the staffe of bread , than bread it selfe . fifthly , in tentation it will rest on the naked promise : it will goe against sence , and feeling : and apprehending nothing but wrath , will reare vp it selfe to trust in gods mercy . iob will trust still , if the lord should kill him . thus in euery thing the good heart may say , i liue not now , but christ liueth in me , galat. . . . as euery life must bee maintained in naturall things ; so also must this life of faith : therefore a good heart will bee very diligent in the meanes of preseruing and increasing faith . it will bee much in hearing the word , by which it is begotten and fed : much in meditation and conference , by which it is excited & stirred vp : much in prayer , lord , i beleeue , helpe my vnbeliefe : and , as the disciples , luk. . . lord , increase our faith . . it desires to come to the end of it , and wisheth for the comming of christ , reuel . . . the spouse saith , come . it waites for the hope of the glory of god , rom. . . but an euill heart cares not for this faith vnfained . . it contents it selfe with a name and supposition of faith , not the thing : or rests on knowledge , hope , or presumption of gods mercy , in stead of faith . . it prizeth not remission of sinnes at a due rate ; thinkes it selfe neuer the richer for it ; holds it impossible to get assurance of it ; so neuer attempts it : nay , it sees the want of euery thing , but faith . . it cannot bee brought to labour seriously in the application of christs merits and righteousnesse : thinkes not application to be of the nature of faith ; or onely applies it for saluation , not sanctification , or change of the heart and life . . it can talke of faith , not liue by it : cannot beleeue for lesser things , as meate , and drink , but vseth vnwarrantable meanes , much lesse for greater & higher things : cā thank god for prosperity , but makes too much haste in aduersity . . it dares make no profession of faith , for feare of men , like nicodemus : will doe nothing , nor suffer nothing for christ ; because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is no substance in it . . it can boast of sound faith with the best , but it was neuer begot by the word , nor founded in repentance , nor cherished with the meanes , nor conflicted with sence of vnbeliefe , nor workes any change , nor cares for any ; but feares to come to the end of it , it loues not the lords appearance , &c. therefore all this is a fancy , not faith : a dead carcase , not the body of sauing faith , by which the good heart liueth . the fourth spirituall grace ( which is a marke of a good heart ) is sound pacification , or peace in the holy ghost : . with god : . with it selfe : . with others . . peace with god is next to iustification by faith , rom. . . and this is , first , through absolution , that is , sence of remission of sinnes : for sinne onely breeds enmity , and separation from god , who is neuer pacified till sinne be forgiuen , and then they can walke friendly together . secondly , through acceptation , by meanes of christ apprehended , the prince of our peace , and our peace-maker , esa. . . ephes. . . now a good heart , knowing that all happinesse stands in peace with god , ( in whose fauour is life ) and that the wrath of this king is the messenger of death ; and what an vncomfortable thing it is for a tenant at will to liue in the displeasure of his landlord : is most carefull to make vp his peace with god , and onely is at rest in the signes and meanes of his reconciliation . . it hath tranquillity and peace of conscience , through sence of sinne not pardoned onely , but healed in some measure . this peace of conscience is the next thing to heauen , and a very heauen vpon earth ; not when the conscience excuseth , that a man hath not sinned , but that his sinne being pardoned , hee may goe and sinne no more . . it hath peace with all men , so farre as is possible : with good men , because of gods image ; and with euill , because of his commandement . obiect . how can this bee , seeing none are more conflicted with inward terrours and tentations , or outward crosses , and enemies ? answ. this is true : yet , . in the world they may haue affliction , in christ peace : their felicity is in christ , the prince and procurer of it : psal. . . their soule shall dwell at ease , if not their bodies . . this peace is begun , but yet imperfect , as all graces bee : the minde and will , subdued to gods minde and will but in part : the flesh subdued to the mind and spirit but in part : it can delight inwardly in the law , but seeth another law in his members , rebelling against the law of his minde : the image of god we see but in part , and cannot loue perfectly . . this peace may be disturbed , and interrupted for a time , but the heart is then supported by patience vnder the crosse , to the recouery of his peace . . this peace cannot be abolished , but perfected by troubles . your peace ( saith christ ) shall none take from you . marke and consider the good man , psalm . . . the end of that man is peace . a tree , the more it is shaken with windes , the better it is settled and rooted : and so the trees of righteousnesse . now this peace is the portion onely of the israel of god. to these christ had promised it , namely , the refreshing of soules , math. . . to these he hath left it , ioh. . . my peace i leaue with you . but there is no peace to a wicked man , saith the lord. . none with god , but onely a truce : he dares liue in a state of enmity with god , and bee still out in armes against him , as a profest enemie : hee neither feeles , nor feares sinne ; which is not peace , but senslesnesse . god in heauen proclaimeth peace , he refuseth the conditions . . none with himselfe : but sometimes he is a terrour to himselfe , that it is death to him to liue in such an estate ; witnesse cain , or iudas . or , if he be quiet , and without accusation , yet is hee without comfort ; which is but a dead sleepe of conscience , which shall awake . . none with others , out of a peaceable disposition , but being inraged , he is fierce and cruell , as lions , esa. . . or as ismael , whose hand was against euery man , and euery mans hand against him . yea , he can cry out of elias , as a troubler of peace , when it is himselfe : and declaime against faction , when himselfe is the onely factor . the fifth spirituall grace is supplication , or the gift of prayer : the next to peace is , accesse to the throne of grace , rom. . . for sinne shuts vs out of the presence of god. and as absalom might not come into dauids presence , till atonement was made by ioab : so iesus christ hauing made vp our peace with god , we being shut out , are admitted into presence ; nay , of rebels , not onely pardoned , but honoured to become the princes fauorites and familiars , nay sons and children . now a good heart knowes , . that as an infant new-borne , if it cry , it is aliue ; if not , it is still-borne : so , to send out strong cryes to the throne of grace , is a note of gods childe , and a signe of the new-birth : rom. . . zech. . . therefore it comforts it selfe in crying . . that it is bound by the morall law , ( besides the commandement of christ , and his apostles ) to performe continually this part of worship to god ; namely , by the affirmatiue part of the second commandement : which duty , euen adam in innocency , free from sinne , performed , and needed to pray for perseuerance in the grace wherein he stood , and else had he not kept the law. but a good heart seeing it selfe seazed on by sinne , and the curse of the law , sees much more need in it selfe to performe this duty to the lord , and to it selfe . . that this grace excellently vpholds the sweet society betweene god , and a beleeuing soule . for as strangenesse alienates and cooles the affections of friends , whereas company and conference kindleth and inflameth them : euen so heerein ( as iob saith , chap. . . ) wee acquaint our selues with god , and grow into familiarity and fellowship with him . he delights in vs , while wee acknowledge him a god hearing prayer , to whom all flesh must resort . and the beleeuing soule hath exceeding comfort in his gracious answeres and supplies , who is so ready to heare , before we call ; and esteemes it no small grace , that the lord should not only admit it into his presence , but set so easie a condition vpon his promises ; as for asking , we shall obtaine them . . it knowes , that prayer being one of the chiefe christian sacrifices , the lord will euer returne one token or other of his gracious acceptance . for as the legall sacrifices , agreeable to gods institution , were answered with a speciall signe of gods approbation , of the fire from heauen to consume them : so will the lord some way manifest his delight in these christian sacrifices , which himselfe compares to sweet incense , and perfume ; yea , to drops of honey , dropping from the lips of the church , as from an honey-combe , cant. . . and how can he but returne a comfortable answere on that , which is so delightfull vnto him ? therefore a good heart is carefull and frequent in this duty . but not so much for the doing of it , as to doe it well : and therefore is carefull , . for the mouer : . the matter : . the manner of his prayers . . the mouer of prayer is not nature in the godly , as it is in the wicked . nature teacheth , that what we conceiue to be god , is to be prayed vnto ; and the heathen could pray to god as a creator and gouernour : but the mouer in a good heart , is the spirit , by which it cryeth , abba father , rom. . . true prayer is a proper action of the sonnes of god : therefore christ commanded vs in the entrance of prayer , to say , our father . and it is the breath of the spirit of god. for he alone can leade vs into the sence of our wants . he makes vs see the goodnesse of things that we craue . he bends our affections , and kindles our sacrifice , without whom is no light or heat . let the spirit remit but a little , and the holyest men , suppose peter , iames , iohn , shall bee fitter to sleepe , than watch , or pray in the very houre of tentation , math. . . . for the matter : a good heart , moued by the spirit of supplication , is most frequent and earnest , . for things giuen by god in christ , as gods fauour , psalm . ▪ . lord , lift thou vp the light of thy countenance vpon vs. . for spirituall mercies , able to satisfie the better part , namely , the soule of man : as appeareth by the method of the lords prayer . . for blessings proper to the saints , sauing faith , sound repentance , &c. lastly , for mercies of continuance : such as last both here , and hereafter . . the manner of true prayer standeth , . in a faithfull eying and apprehending the promises : a good heart will aske nothing , but what god hath promised . . in feruency and instance , through sence of want , and loue of grace . the spirit of god stirres vp strong cryes , and causeth a man to preuaile with god by wrestling : as the canaanitish woman . . in repentance and humility : seeing god heareth not sinners , ioh. . . that is , such as purpose to liue in knowne sinnes . . especially presenting them in the name of christ , ephes. . . by whom wee haue entrance , and boldnesse with confidence of faith . and by the hands of christ , reuel . . . who is the angell , at whose hands the lord receiues the odours of the saints . this prayer forceth the lord , that hee craues dimission , exod. . genes . . . where the father saith , domine , quis te tenet ? lord , who holdeth thee , that thou canst not get away ? now thus an euill heart cannot pray . for first , it cannot pray in the spirit , because the spirit is not there . it can draw neere with the lips , when the heart is remoued . it cannot pray in humility , because a proud heart neuer saw his wants . it can say words of prayer , and doe the action , but without faith , without affection . and it is regardlesse of the promises , and leanes on second causes . secondly , the heart and tongue are at variance ; the prayer of the lip , and the practice of the life at discord . it can say , hallowed bee thy name , but sweare vainly , falsly , ordinarily , profanely . it can say , thy kingdome come , but persecute preachers and professors , and abet popery or profanenesse . it can say , thy will be done , but not by it selfe ; and , when god hath reuealed his will , it can be impatient , fretfull , &c. it can say , giue vs this day our daily bread , but be couetous , vniust , lye , sweare , depend on vnlawfull meanes , not gods allowance . it can seeme to pray for pardon of sinne , but not against the practice of sinne , nor with repentance : yea , when they meane to liue and dye in sinne . it can say , leade vs not into tentation , but runne into euery snare , all companies , & courses : no corrupt fashion , but it soone can become a leader in it . but the prayer of the spirit is no such thing : it will indeed practise what it prayes . thirdly , an euill heart either prayes not , or speeds not . what swarmes of atheists are there , who out of a gracelesse contempt of all religion , neglect this duty ? that whereas godly men are denominated such as call on the name of the lord , . cor. . . these call not on god , psalm . . . and , whereas the godly are such as thinke on the name of the lord , mal. . . these seldome or neuer thinke on his name , but in oathes , blasphemies , and cursing . or if they will needs bee said to pray , yet they speed not : for first , their persons are not acceptable : psal. . , . his eares are open to the righteous , but his face is set against the wicked : yea , their prayer is turned into sin , psalm . . . secondly , they turne their eare from hearing the law , and so it is abominable , prou. . . and they make no conscience of other duties , or not ordinarily : as if all the promises belonged to one duty . nay , they pray , to serue their owne turne , not to returne duty of any kinde vnto god. and if the subiect will not heare the prince , iustly doth the prince reiect his suites . thirdly , such a man prayes sometimes , not continually : in affliction diligently , hos. . . in time of lent , superstitiously : lectures and church-prayers are nothing so good out of lent. or it can pray at leisure times , but cannot set all aside for prayer , to waite vpon it . for some things it can pray , nimis ardenter , ( saith augustine ) too feruently : that is , for temporals ; as corne , and wine , and oyle , onely , or chiefly , hos. . . but in spirituall things , it is neither frequent , nor feruent , nor constant . fourthly , the voyce of prayer is drowned with the voyce of sinne . the voyce of abels blood cryed downe the voyce of cains prayer . the voyce of sodoms sinne , the voyce of abrahams intercession . so of the voyce of couetousnesse , malice , iniustice , drunkennesse , filthinesse . fifthly , it can wish for pardon of sinne , and reconciliation with god ; but speeds not , because it will not be reconciled with his brethren , math. . . leaue thy gift before the altar , goe thy way , first bee reconciled to thy brother . a wicked heart can send out of the same mouth , both blessing , and cursing : can pray for blessing on himselfe , and the plague of god on his neighbour . papists can be at their beads and masses ●or prosperity , while they call for fire from hell to burne parliaments . yea , roughnesse and pride of spirit doe often preuaile against good men , that they are disordered in their families , & their prayers interrupted , . pet. . . lastly , he can seeme to pray , whiles he is an enemy to prayer . hee cannot abide these long prayers , and constant course of holy exercise in families . oh beware of despising any of gods graces : especially this of prayer in any of his children . their prayers keepe gods vengeance from off thee , esteeme them as basely as thou canst . the fourth sort of rules concerning the spirit of god , is for spirituall growth . wherein a good heart is knowne by many excellent qualities . . it knowes , that something in grace is still wanting , and all is not giuen at once , and so still humbleth it selfe in the measure receiued : phil. . . . it knowes , that without growth , that which is begun , decayes : the one talent , not increased , is taken away , math. . . seeing the bitter fruit of declining , and the wofull example of many that fall away , it is carefull not to bee plucked away with the errour of the wicked , but grow in grace , . pet. . , . . because the good heart , being one of the lords plants , is fruitfull in euery part of the life , but more fruitfull in the age , psalm . . . it prouokes it selfe more forward , more forcibly . . because sound grace cannot rest in beginnings , but growes to perfection , and is crowned with perseuerance , being like to the light of the sunne , which increaseth in brightnesse till high noone , prou. . . therefore it is most carefull to grow in sound grace : the soundnesse of which growth is discerned two wayes : first , by out-growing the ordinary sinnes of the age , of his calling , of his speeches , and former behauiours : and auoyding as well the euils of his heart , as of his life . a childe comming to bee a man , outgrowes all childish behauiour : so the child of god , . cor. . . secondly , by growing in all graces , as a child in all parts , or a tree in all the branches : as . in knowledge : a childe being ignorant of all things , growes first to a confused vnderstanding of things , and then to more distinct : so the child of god , vtterly ignorant of the things of god , comes first to a generall vnderstanding of ●hem , and afterward to a more distinct : as the blinde man , mark. . . haui●g his eyes opened ▪ first , saw men walke like ●rees , and after●ward , like themselues : so the beleeuer ▪ first sees t●e things of god confusedly , but after comes to bee more expert in the word of righteousnesse , more resolued in poynts of doctrine , more perswaded and settled in sound iudgement , and able to walke by distinct and particular direction . . in faith , rom. . . righteousnesse is reuealed from faith to faith ; that which was a graine of mustard-seed , riseth to a tree : that faith which is weake and lowe , riseth to a talnesse and fulnesse . it growes vp from present things , to future , psal. . vlt. ascends from the meanes , to the promise : growes to affiance in christ , as well without meanes as with them ; yea , against meanes , rom. . . wherein abraham was a father of many beleeuing children . iob can trust , when god is killing him : as our lord called god his god , when he felt himselfe forsaken . . in loue , both of god , and men : as for god , the more sins are found out and forgiuen , the more loue abounds . many sinnes were forgiuen her , therefore she loued much , luk. . . the weake loue of the disciples before christs death , afterward proued strong , that they who fled from him , could dye with him . a little sparke of this diuine loue , growes to a great flame , and much water cannot quench it , nor flouds drowne it ; it is stronger than death , cant. . , . it growes to a great diligence in his seruice , to great hatred of what hee hates , and great liberality for his sake . againe , loue of men growes in a good heart , and aboundeth more and more , . thes. . . it growes from louing of friends , to louing of enemies ; from couering one or two offences , to couer a multitude of sins ▪ frō forgiuing small offences , to forgiue great offences , vpon repentance ; and that not seuen times , but seuenty times seuen times . it growes from louing their bodies , to louing their soules most dearly ; and from compassion to the body , to mercy toward the soule , in helping it out of sin . yea , it growes to ouercome euill with goodnesse . . in patience : a child at first can beare but a little burthen ; so the child of god : but as hee growes stronger , he beares more . he growes to endure great losses , and yet giue glory to god , as iob : to beare great and long tentations , waiting a good issue : to suffer not onely small wrongs , but the greatest that euill men can inflict , without the least reuenge : to endure not only words , and scornes , and threats , and small losses , but all kindes of persecution for the truths sake , math. . . it walkes from strength to strength , psal. . . and growes at last not to thinke much of the fiery triall , . pet. . . . in obedience : first , in negatiue commandements . it growes in the reformation of former lusts , to account the honey-sweet pleasures of sinne , as bitter as gall . from the hatred of some sinnes , it growes , not to retaine the loue of any sinne , but auoids all that it knowes to be sinne . it growes yet further , from auoyding euill , to auoyd the very appearance of euill , and the occasions . it growes in the victories against daily sinnes , and subdues them , as israel the canaanites , one after another : yea and destroyes the body of sinne , rom. . . nay , it growes from dying to sinne , to rise out of the graue of sinne , and stand vp from the dead , ephes. . . secondly , in affirmatiue commandements : a good heart growes to haue respect to all the commandements , psalm . . . from a small measure , to a fulnesse of good workes , act. . . from seruing mammon , to the seruing of god : and now doing gods worke first , then the owne , math. . . to doe vprightly , not in the land of vprightnesse onely , esa. . . but as lot euen in sodom , in the land of wickednesse ▪ in discouragements , and losses . it growes from well-doing , to continuance in well-doing , and so seeketh glory , rom. . . yea , to a resolution not to depart from any thing that the lord shall command all the dayes of his life , deut. . , . lastly , it growes from weaknesse and vnskilfulnesse , to dexterity and readinesse in the practice of all duties and vertues , to the masters best aduantage : as one expert in the trade of godlinesse . . in heauenly-mindednesse : many wayes . first , a good heart growes daily more sundred and diuorced from the world : from eager affecting and pursuing , to neglect and contemne the things of it : now can buy , as not possessing , and vse the world , as not vsing it , . cor. . . and it growes to seeke first the kingdome of god , and then other things : yea , from desires of the world , to desire deliuerance from it . secondly , it growes from seeking honour among men , to seeke the honour from aboue , ioh. . . and to loue the praise of god , more than of men , chap. . . thirdly , from speaking of things below , to speake of things aboue , . ioh. . . now according to the abundance of a new heart , they speake with new tongues , in a new language of heauenly canaan : as christ , after his resurrection , spake of things belonging to the kingdome of god , act. . . fourthly , from earthly wisedome , to heauenly : he was wise in his trade , or in a good bargaine ; now hee growes wise in the matters of god , and his religion ; a wise merchant , who will purchase the best commodity : hee growes also in wisedome , to discerne the season of grace , and day of saluation . fifthly , from seeking gods fauour , to seeke his presence : psa. . . my heart said , i will seeke thy face . it is now of the generation of them that seeke the face of god , psalm . . . lastly , from seeking his presence in grace , to seeke his presence in glory : desiring , preparing , and praying for the appearance of christ : the bride saith , come : and the title of beleeuers is , they loue the appearing of christ. thus is a good heart neuer weary of increasing the stocke of grace , no more than worldlings of gathering wealth : and is carefull to grow from knowledge to affection ; from affection , to action ; from action , to profession ; from profession , to zeale ; and in all is still heauenly couetous . an euill heart may make a little shew , but growes not , like a body in an atrophy , feedes and eates , but prospers not , is in a consumption still . for . it is vnsettled and vngrounded , not rooted or stablished in the faith ; but as children , carried away with euery toy , so these , with euery waue , or winde of doctrine : any seducer , or libertine teacher may take away his crowne : a very easie thing , to make him esteeme the doctrine of godlinesse , and the practice of it , but singularity and precisenesse ; and make him stagger betweene popery , and true religion ; yea , to possesse him with a wicked opinion and conceit , that popery is better . . as a good hart to grow , growes in the powerfull vse of the meanes of saluation ; knowing , that hee who must retaine strength , must eate daily ; so the euill heart neglects the meanes of grace and growth . a good hart , the more it growes , the more it is humble ; but this growes proud of what he knowes , and is soone at a stand , not needing more : whence else are such speeches as these , what need all this preaching , so many sermons , so much knowledge ? from pride , it growes to idlenesse in the vse of good meanes , and shall assoone grow rich in grace , as an idle fellow that casts vp his calling , and makes euery day holy-day , shall grow rich in the world . . it growes downward , and goes backward : it easily slides backe from degrees of grace it had receiued , and from such practices it had begun and entred on : first , because it professed without sincerity , for bad and by-ends : secondly , because all his motions were not from the spirit , but vanishing from the flesh ; his righteousnesse ( as the morning dew ) soone drawne vp ; his resolutions , but starts and fits , and in good moods : thirdly , because of the loue of ease , of the world , of the fauour of men , and lothnesse to be at so much paines , or losse , as the power of religion calls for : any of these makes them soone cast vp all , as demas , and setting hand to the plough , soone to looke backe . how many ( by examination ) may finde they are farre worse , than many yeeres since ? lesse heauenly-minded , seldomer in prayer , or reading , lesse watchfull against sinne , lesse mindfull of redeeming their time , more worldly , scandalous , vnprofitable ? if euer any thing had been sound in this heart , it would haue been sweeter to them , than to haue gone from it so carelesly . oh repent , and doe the first workes , and let thy workes be more at last . . an euill heart growes now apace , and to a kind of fulnesse and perfection : namely , to be as full of vnrighteousnesse as the gentiles , rom. . . as full of wicked lusts , as that poore man was full of leprosie , that came to christ , luk. . . as the good heart growes in all kindes of graces , so this , in all kinds of wickednesse : for an euill heart cannot but grow from euill to worse . especially it growes full of guile and deceit , as elymas , full of subtilty and mischiefe , act. . . thus satan filled ananias his heart with hypocrisie : a shew without , but nothing else within . so also it growes full of malice and wrath , in hearing the word come against his sinnes : act. . . the ephesians against paul , were full of wrath and rage : whereas a good heart will say , let the righteous smite me , it shall be a benefit , psalm . . . lastly , it growes full of enuie and indignation , that any should grow neere it , and full of nips and scornes against godly preachers . haue these the marke of the spirit in spirituall growth , that cannot abide the growth of grace in any other : or rather the brand of that wicked spirit , who lyes in waite till the woman be deliuered , to kill her childe , reuel . . ? iv. a good and honest heart lookes to the ordinances of god , and so hath many excellent qualities . in two generall respects : . in respect of christian religion it selfe . . in respect of the meanes , by which it is vpheld : and these are three : . the word and sacraments . . the sabbaths and assemblies . . the pastors and ministers . . for christian religion it selfe : because it knowes there is but one hope of happinesse , and one way to attaine that hope ; and as there is but one god , so but one faith , & one true religion , by which it can truly know god , and rightly worship that god it rightly knowes , and so in the way of his worship come to communion with him : therefore it is very carefull to make choyce of the true christian religion ; and therefore takes not a religion hand ouer head , but examines it in all the foure causes , and in the effects . . the efficient , or author : it knowes , true religion is not the constitution of any earthly power , nor the birth and issue of parents to posterity ; but is the daughter of god , seeing hee onely can make knowne his owne will , hee onely can prescribe his owne worship , and command or forbid what is pleasing or displeasing to him : and therefore , if it depend vpon him for all that pertaineth to life , much more for all that pertaines to godlinesse , . pet. . . it will not take a religion on the word of any man , any church , any councell , or any pope , nor any angell , gal. . . but on the word of god onely . . the matter of it , being from god , must bee diuine , contained in the holy scriptures , by which alone we come to the true knowledge and seruice of the true god. it will not hold for matters of religion , vnwritten traditions , nor precepts of men , nor constitutions of fathers , or churches , not grounded in the word . as the scriptures forbid all addition or detraction from themselues : so a good heart holds them accursed , that for doctrines of god , shall obtrude precepts of men . . the forme of true religion , is conformitie with gods reuealed will in all things : as the forme of the tabernacle , was the conformity with the patterne giuen to moses in the mount , from which he might not depart , no not to a pin . it will not chuse a religion that layes out of sight that patterne , that prohibits the vse of scriptures , that holds ignorance the mother of deuotion . it will not chuse a religion that is cleane contrary to the patterne : a religion that makes more gods than one , that makes euery pope a god , in forgiuing sinnes , making something of nothing , and lawes directly to binde conscience : that makes more mediators than one , contrary to the patterne , . tim. . . euen so many as there bee saints in the popes calender : yea , euery man his owne sauiour , and meriter of eternall life . it will not chuse a religion that disableth the onely sacrifice and oblation of christ , vnlesse he be daily offered by greasie priests : nor that which teacheth in the day of trouble to call on the virgin , peter , iohn , all saints , contrary to psal. . . nor that which disclaimeth ciuill obedience , and thrusts downe the authority of princes in their owne dominions , against that in rom. . . . in the end : the principall end of true religion , is gods glory ; the lesse principall , the leading of men to true beatitude by the right way , which is christ. a good heart will not chuse a religion , which is derogatory to gods glory , and carries away from christ : such as the doctrine of iustification by workes , of humane satisfactions , inuocation of saints , propitiatory sacrifice for the sinnes of quick and dead , the popes head-ship of the church , making lawes against the lawes of christ , &c. againe , it will examine the religion in the effects : . if it magnifie christ , the end of the law and gospell : . if it bring diuine consolation , in life and death : . if it binde to god , from whom our sinnes had separated vs : . if it bring forth obedience to the morall law , in both tables : . if it be pure , peaceable , full of good workes , iam. . . a good heart will not chuse a religion , wherein to be assured of gods fauour , of pardon of sinne , of perseuerance , is presumption : nor that allowes s●ew-houses of bawdry , or dispenseth with vnlawfull or incestuous marriages , ( as the impure religion of popery doth ) nor that which must bee set vp , and held vp by violence , blood , massacres , lyes , equiuocations , murthering of princes , or gun-powder treasons , ( for the gospell is a doctrine of peace : ) nor that which is an enemie to good workes , as in popery , a man may bee as wicked as the diuell can make him , so hee bee rich to buy pardons . thus a good heart is carefull in the choyce of true religion and holy , as from the holy god , the obiect of which are holy things , practised by holy men , begun in paradise , continued by the holy patriarkes , described by holy pen-men , moses , the prophets , and apostles , and obserued in all ages by the saints to whom it is deliuered . hauing thus carefully made choyce of true religion , a good heart doth christianly imbrace it : in regard of internall affections . externall effects . the inward affections are three : . it firmely beleeues it , and labours still to bee more firmly rooted and stablished in the faith , col. . . the scribes and priests themselues confessed , that the doctrine which is from heauen , must be beleeued , luk. . . . it loues it feruently , and hates all false religion contrary vnto it , reuel . . , . the church of pergamus must not onely keepe the name of the lord , but hate the doctrine of the nicolaitans , which the lord hates . dauid appeales heere to the lord himselfe , loue i not them that loue thee , and hate them that hate thee ? so a good heart will esteeme the enemies of religion , his owne enemies . . it ioyfully imbraceth it , and vndiuidedly cleaues vnto it : act. . . the iaylor reioyced , that hee and his house beleeued . the wise merchant went away reioycing , that hee had found the pearle . . and it cleaues with full purpose of heart to the lord , act. . . true religion in the heart is inseparable , most inuincible . a good heart ( with cyprian ) admits no deliberation in diuine things , for the substance of religion . good ioshua will cleaue to the lord , though all the world goe away , chap. . . and the disciples will not forsake christ , though multitudes doe , ioh. . , . the outward effects of a good heart toward true religion , are fiue . . it will by all meanes promote it : abraham will teach his family , gen. . . it will further the causes of it : cornelius calls his family and kindred to heare peter , act. . . paul wisheth all that heare him that day , as himselfe , whole and entire christians , act. . . if scribes , pharises , hypocrites ; if priests , papists , iesuites would ( as the diuell ) compasse sea and land to make one proselyte , and seuen-fold more the child of wrath , than themselues ; how much more should a good man , will a good heart , for the conuersion of his brethren ? . it will professe and maintaine it openly , boldly ; dauid before kings , psal. . . paul will professe his hope before agrippa , festus , felix , because it makes the conscience good , and that ministreth boldnes . it will come in the day to christ , not with nicodemus by night . it will professe with dangers , and losse of sweetest things . for nothing is so sweet to a good heart , as the truth of god. paul held not his life so sweet : and so the martyrs . . it will study to adorne and beautifie it , in holy life expressing the power of it , and walking according to the rules of it : tit. . . seruants must so walke , as they may adorne the gospell : much more gods seruants . a good heart cannot talke of christ , but liue in christ : cannot with iudas professe christ his lord , and by loosenesse of life deliuer him to the scoffer , and buffetings of his enemies . a good heart knowes , that true religion is to bee esteemed by the life and conuersation : prou. . . he that walketh vprightly , feareth the lord. hee is truly religious , that keepes himselfe vnspotted of the world . . it will suffer the extremest losse , rather than lose his religion ; knowing , that it is giuen to the elect , not onely to beleeue in christ , but also to suffer for his sake , phil. . . for true religion so fortifies the heart in the fatherly affection of god towards him , in the loue of christ iesus , in the assured care and prouidence of god , and the sweet comforts of the holy ghost , euen in the middest of death , as death it selfe is not formidable , but a sweet and easie passage to iesus christ , with whom to be , is best of all . this truth is confirmed by a cloud of witnesses , euen all the glorious martyrs that euer suffered in their lords quarrell , who for his sake counted their greatest losses , their greatest gaine . . it will honour and embrace all the professors of religion : psal. . . the citizen of sion , honours all that feare the lord : as wee see in the great change of the conuerted iaylor , toward paul and silas , act. . . a badge of christ , and christian religion is , to loue one another : yea , of one translated from death to life , . ioh. . . it will pray for them , and praise god for their graces . it will encourage them , and helpe them forward in the good way . it will pitty and relieue their miseries . it knowes , the loue of god dwelles not in him that shuts vp his compassion , . ioh. . . this an euill heart cannot doe : . it neuer makes choice of religion , but takes the religion he findes , without further examination : neuer lookes whether his religion come so high as from heauen , but either superstitiously takes vp and continues a religion from the forefathers , and will not endure light , because they liued in darknesse ( as one could not endure liberty , because his father was in prison : ) or atheistically measures the religion by the length of the scepter , or by multitudes , authority of men that are with it or against it , succession , successe , outward pompe , &c. the pharises of our time say as those of old , doe any of the rulers beleeue in him ? and the most haue the faith of god in respect of persons . . his religion bindes him not to god : for it neuer loosed him from his lusts , but suffers pride , worldlinesse , malice , vncleannesse in thoughts , speeches , and actions , hypocrisie and the like , all vnmortified . it pities some agag , some fat or darling sinne , either of nature or custome . it reioyceth and riseth by the reuenue of some sinne , and vnlawfull profits . it would binde god to it selfe , not it selfe to god. . it hath no care commonly of his grounds of religion , and so runnes 〈…〉 : still is wauering , and 〈…〉 in what religion he meanes to 〈…〉 betweene god and baal , and sees no 〈…〉 betweene true religion and pope●● 〈…〉 of one trumpet would make them as forward pap●●●s , as now they are protestants . . it can pretend gods glory , and gods ends , but intend the owne ends . herod pretends to come and worship christ , but intends to kill him . iezabel can make religion a pretext for her foulest fact of murdering an innocent : so can papists finely in ordine ad deum , and to promote the catholike cause , raise massacres , &c. . sam. . . women professing great sanctity , by comming to the temple , polluted themselues with wicked priests . it were a sinne to say so of holy popish priests and their pure nunnes . . it will haue a religion for fashion , or shew , but loue it not , promote it not , no , not in their owne families , scarce professe it for present reproach or after-claps : but , zeale and forwardnesse were madnesse ( as festus said to paul ) and to become an hatefull puritan . they frame not their actions to the rules of christian religion , but are loose , vnsauory , earthly in all their courses : they will lose nothing for it ; christ shall lose the glory of heauen for them , and so farre they like their religion ; but they will not lose crummes of earth for his sake . . an euill heart can make a profession of religion , and scorne the professors , reuile them as a packe of hypocrites . but our sauiour packs such out of his number , saying , they that are with vs , cannot lightly speake euill of vs , mark. . . now of the markes of a good heart , in respect of the meanes , by which this true religion is vpheld . and first of the word and sacraments . the equity of carefulnesse in these , stands in these reasons . . because a good heart cannot heare god himselfe speake , nor enioy such neere and immediate fellowship with him as it desires , it is most glad to enioy him through the grates of the word and sacraments ; to heare him speake by his messenger , to reade his letters , and be enriched with such pledges of his loue , which therein he includeth to his sonnes and daughters . thus doth a faithfull spouse to him absent , whom her soule loueth . . because these ordinances proceed from the holy spirit of god , and are meanes appoynted for the sanctification of the elect , a good heart will neuer heare or reade the scriptures , nor speake of them but with great reuerence . it dares not profane the sacred scriptures , vsing them vainely or wickedly , as in iests , playes , charmes : neither dares it come to the sacrament without due examination , preparation , instruction , correction , or strength and consolation in the course of christianity , . tim. . . . because the good heart sees his continuall need , it is carefull in the continuall vse of the means of grace . it sees hardnesse of heart still stealing on it . it discernes spirituall weaknesse , and fainting of soule . it feeles many conflicts of the flesh against the spirit . it is acquainted with the thrusts , and temptations of satan . it sees the health of the soule stand in these refreshings , and the strength of the heart decaying without them , as the body doth without repayre . and therefore it still relieues it selfe by the word , sacraments , prayer , and the like : psalm . . . my heart melteth for heauinesse : raise me vp according to thy word : vers . . had it not been for thy word , i had perished in my trouble . . because it conceiues god a spirit , and his ordinances spirituall , therefore in performing these , it neuer contents it selfe with the outward deed alone , but especially aymes at soundnesse and sincerity in the manner of doing : psalm . . . let my heart be vpright in thy statutes . all is out of sence , and conscience , not for shame , fashion , custome , law , or vaine ostentation . but now in speciall , for the word preached : a good heart makes great conscience of it , as is great reason : . because it sees the word preached , only able to bruise a stony heart ; to tame , melt , and cause to tremble a secure heart , as felix : esa. . . — that trembleth at my word . acts . . the iaylor came trembling and shiuering , as hauing a strong ague in his conscience . also it is of power to open a shut conscience , as dauids by nathan . . because the preaching of the word reueales the vnsearchable riches of christ , ephes. . . and brings into acquaintance with him . this is the hammer , by which christ standing at the dore of the heart , knocks , and if any open , he comes in , and suppes with him : christ not onely inuites him to a feast , but feeds him with his owne flesh and blood : and he with christ ; that is , a fruitfull hearer of the word entertaines christ , calls him ( as the church , cant. . . ) to a feast in his garden , to eate of his pleasant things . christ is feasted , when he tastes the sweet fruits of repentance , faith , mortification , and obedience , wrought by the preaching of the word . nay , it makes vs of neere kindred with christ , his father , his mother , his brethren and sisters , luk. . . . because the word preached brings in the spirit of god , with his sauing graces : being the chariot of the spirit , by which hee rides gloriously into the hearts of beleeuers ; god who can giue his spirit without it , ordinarily doth not . he could haue taught cornelius , without peters so tedious a iourney : but cornelius must attend peters ministery , and while peter was yet speaking , the holy ghost fell on them all , acts . . but see it in speciall sauing graces : first , illumination is by preaching , acts . . the eunuch cannot vnderstand without an interpreter ; he must ioyne himselfe to philip. secondly , faith comes by hearing , rom. . . and by the foolishnesse of preaching , god will saue them that beleeue , . cor. . . neither can actuall faith be without some measure of actuall knowledge . thirdly , the feare of god is wrought by preaching : rom. . . the spirit of feare is wrought by the ministery of the law ; shewing sinne distinctly , the curse due to it , and our owne guiltinesse : and by the gospell is wrought that childlike feare , by the spirit of adoption , by which now we feare to offend god , as before to be offended and reuenged on by him . fourthly , peace of conscience , and a sweete ioy in god is wrought hereby : psalm . . . let me heare the voyce of gladnesse , that the broken bones may reioyce . lastly , the word preached brings in , not onely this life of grace , but that of glory : act. . . send for peter to ioppa , and he shall speake words , whereby both thou and thy house shall be saued . and therefore is it called the word of life and saluation . in these and other regards , a good heart is a conscionable hearer : . it prepares it selfe as a fit casket or storehouse to lay the word in , conceiuing it the most precious iewell , and richest pearle in all the world . dauid hid the word in his heart , psalm . . . . in sence of it owne want , and the worth of the word , it preserues an appetite and hunger after the preaching of it . as the babe sucks greedily the milke : so it will feed heartily on this bread of life . it will be at paines for it , as a babe will cry after the brest . it will heare diligently , without omission , intermission , or delay . it will waite at the gates of wisdome , as cornelius for peter , act. . . we are all heere ready to heare whatsoeuer is commaunded thee of god. . because god speakes not to the eare onely , but to the heart , this heart will heare as well as the eare . if god say , seeke my face , the heart will make eccho , and answere , thy face , lord , will i seeke , psal. . . . this heart makes the whole man heare and receiue the word : first , the inner man shall delight in the law , rom. . . the iudgement shall esteeme it aboue thousands of gold and siluer : the minde shall attend it : the heart shall beleeue it : the memory shall keepe and treasure it : the affections shall cleaue to it , and the conscience submit to it : secondly , the outward man shall be as conformable . the eare shall heare it with reuerence : the mouth shall speake and professe it : the hand shall practise it , and the whole man be submitted to the obedience of it : as in sound health , the nourishment is carried to all parts . . this heart embraceth the whole word , saying of all , as the prophet , mic. . . is not my word good to him that walketh vprightly ? first , it loues the word which reuealeth sinne , accuseth , and condemneth it ; both because it discouers sinne , to be repented of , and forsaken ; as also because it leades the sinner to christ , and sets him faster to him . secondly , it applies the whole word to it selfe , as well for conuiction as consolation . you shall euer see a good heart more smitten with the sharpe threatnings of the word , than they to whom they belong . meate that must nourish , must goe into the stomake and bowels : so must the word , that must profit vs , passe thorow our affections , either to humble , or direct , or comfort vs. by this triall , many that bragge of the goodnesse of their hearts , may see themselues farre off . for first , an euill heart cares not how farre it bee estranged from god : as it flies his presence and eye , so his word also , which passeth sentence on him , and iudgeth him afore-hand ; desires no acquaintance either with god or his word . many say as the people to ieremy , the word of the lord in thy mouth we will not heare . the popish recusant stops his eare , and will heare no voyce . the atheist , as hee denies god in his heart , so hee denies his presence to the meanes : both of them refuse fellowship with god , barre out the spirit of god and his sauing graces , and wilfully debarre themselues of faith , which is dropt into the heart by the eare , and of the life of grace and glory . secondly , an euill heart can come to heare , but brings not an hearing eare : but it brings , . an heauie eare , or deafe rather ; as many who cast themselues asleepe , who would be ashamed to sleepe , if a man but a little better than themselues should speake vnto them . an argument of a sleepy , and dull heart : and can we thinke god will open that mans heart , who will not open his owne eare ? or . it brings an itching eare , that cannot abide wholesome doctrine : hardly can any minister please them ; hee is either too legall in his threats , or too euangelicall in generall promises , or his life too austere , or too remisse . iohn fasts , and hath a diuell : christ eates , and is a glutton . or if the doctrine be quicke and powerfull , then inquire if he bee not a puritan : for if impure wretches once so stile him , then may hee be aduised better , than to trouble himselfe with such a mans doctrine . or . it brings a stopped eare , when in hearing , the heart goeth after lusts , or is stopped with ignorant conceits ; as , that no such good is to bee gotten in sermons ; or , it were pitty all should bee true that the preacher saith ; or , the world was better when was lesse preaching ; or , few great men loue preaching , or frequent it much ; or , it is no great wisedome to bee so forward as some , and none are worse than such as runne after sermons . cares also , and lusts , and pleasures choke and stop the passage of the word into mens hearts , that they heare it as a story , or a tale , but are no more moued with it , than if they were stockes and stones : the most dreadfull threats of vengeance pricke them not at heart . thirdly , an euill heart can heare sometime with diligence and delight , but will heare to know , not to practise : delights in contemplation , but hates reformation : delights in the promises of the gospell , not in the precepts of the law ; or if it doe , yet not in an vniuersall practice , inward , and outward : for it is an vnfailing rule , an euill heart cannot delight in the law of god , touching the inner man. oh how hard it is to binde the thoughts to conformity with gods law ! nay , a loose heart cries out of too much precisenesse . fourthly , an euill heart can heare sometimes carefully , but neuer truly apply . for the promises and comforts of god , it is readyest to apply them to it selfe , which belong not to it : for god feeds the impenitent with iudgement : this is the part of such an heart , but it lets that alone . as for rebukes , it heares or abides none : it is loth to bee drawne to a sermon , that rebukes his darling sinnes , as the people of israel was to come neere the mount , heb. . . while it heares , it is filled with wrath and enuie , luk. . . saying , physician , cure thy selfe : yea , it is ready to burst for anger , as stephens aduersaries , act. . . and for afterwards , they hate him to the d●ath that rebukes sinne in the gate , and abhorre him that speaketh vprightly , amos . . hee is their enemy that tells them the truth : as ahab said of micaiah , i told you he neuer prophesied good , but euill : and to eliah , hast thou found me , o mine enemie ? and if christ himselfe should neuer so wisely rebuke them , they would lay hands on him , or runne to the rulers , as ioshua to moses , master ▪ forbid them to prophesie . in one word : an euill heart pretending sound loue to preaching , is an vtter enemy to sound preaching . to whom i say , is gods word an aduersary to thee ? so is god himselfe . doth the word iudge and condemne thee ? so shall the lord for euer condemne thee , except thou timely repent . and thou that canst not endure the threatning of iudgement , goe on in thy sinnes , thou shalt indure the iudgement threatned , eternally : stop thine eare against the cries of gods word against thy sinnes , this word shall take hold on thee , and thou shalt cry out for euer against thy sinnes and selfe , and thy cry shall not bee heard , pitied , nor ended . lastly , an euill heart can heare , but not pray before-hand , and so loseth all the power of the word , and the blessing which depends on prayer : for paul planteth , apollos watereth , but god giueth the increase , . cor. . . and pauls preaching was fruitfull to lydia , because the lord opened her heart , act. . . the second meanes , whereby true religion is maintained , are the sabbaths and assemblies . in respect whereof , a good heart hath many markes and qualities . . it knowes , god hath appoynted both a certaine time and place for the publike exercise of religion ; both for the preseruation of his worship , which else would speedily run to ruine : as also that the church might be knowne and discerned , as a city on the top of a mountaine , by the meeting of his people : and that such as forsake it , might iustly , and inexcusably be damned , it being so visible and sensible among them . now this being a morall and perpetuall commandement , written in tables of stone , a good heart dares not bring the guilt of violating it vpon it selfe , by forgetting what god would haue vs remember , or profaning what hee commands to keepe holy , or vnhallowing the time or place which he hath blessed to holy vses : leuit. . . yee shall keepe my sabbaths , and reuerence my sanctuary : i am the lord. . it knowes , that the strict keeping of the sabbath , is a fashioning of vs to gods image , who did all his worke in the six dayes , and rested the seuenth : to the image of adams holinesse in his innocency , who obserued the seuenth day holy vnto god : and to the image of the second adam , the lord of the sabbath , who most absolutely kept the sabbath , fulfilling all righteousnesse . and the good hart , though it cannot attaine this perfection , yet striues to recouer this image . . it knowes , that as it is the pale and preseruatiue of religion , and the heart of the commandements , ( as it is placed betweene the two tables : ) so it is the triall of religion . whence it is vsuall in scripture , to put keeping of the sabbath , for the whole worship of god ; and the prophets mentioning the decay of all religion , say , the sabbaths are polluted , lam. . . and that hee that is an ordinary sabbath-breaker , is a man of no religion , without god in the world . the iewes could say , if this man were of god , he would keepe the sabbath , ioh. . . and enemies and hinderers of sanctifying the sabbath , are called , vnbeleeuers , vagabonds , and wicked fellowes , act. . , . . it knowes , that fearfull iudgements linger and waite vpon that person or people , that negligently or wilfully profane gods holy sabbath . neh. . . did not your fathers thus , and our god brought all this plague vpon vs ? yet ye increase the wrath , in breaking the sabbath . ezek. . . god thinkes on such , to powre out indignation vpon them . which is a fire that cannot be quenched , ier. . vlt. the bodily death , for the breach of the ceremoniall part , did figure the death of the soule , for the breach of the morall part : see exod. . . and . . . it knowes , that god showres downe blessings , spirituall and temporall , of this life , and a better , on the heads of conscionable obseruers of the sabbath : esa. . , . blessed is the man that doth this , that keepeth the sabbath , and pollutes it not : chap. . , . if thou make the sabbath a delight , thou shalt delight in the lord : that is , in the sweetnesse of his word and ordinances ; thou shalt mount on the high places of the earth : that is , be exalted aboue all people in true honour ; and be fed with the heritage of iacob : that is , enioy all the good things of the promised land of heauenly canaan . here are blessings internall , externall , eternall . . it knowes , that the carefull sanctifying of a sabbath heere , is the beginning of that euerlasting sabbath hereafter , when we shall be gathered vnto the congregation of the first borne , written in heauen , and enter into that eternall rest , of which this is a shadow : which who so begins not here , god hath sworne he shall neuer enter into his rest . hence a good heart , first , remembers the sabbath day to sanctifie it . it will all the weeke prepare for the sabbath , and doe all his owne worke in the sixe dayes , as god did his , that hee may rest on the seuenth . it will remoue all things that may hinder the sanctifying of it , either in himselfe , or in his family ; that all worldly businesse may bee buried for that day , as iacob buried his idols , before he went to bethel , the house of god. it will remember it is a day of rest from all bodily labour , which necessity or holinesse command not : for adam himselfe in innocency could not both keepe the sabbath , and walke in his vocation . and , that it is a day of holy rest , not of idlenesse : a sabbath of the lord. if god had liked idlenesse , ( saith athanasius ) he would not haue commanded so many things to be done , nor all the parts of his worship to bee doubled on the sabbath : as numb . . , . nor so many duties of it , as the longest day is short enough for them . therefore euery good heart will rest from all his speciall calling , and waite on the generall : master or seruant , young or old , the buyer and seller , neh. . . all carryers and porters , ier. . . beare no burthen on the sabbath day : no not the husband-man in haruest , exod. . . yea , the prince himselfe is not exempted , but must be among them , ezek. . . secondly , a good heart will keepe the whole sabbath day : which is the seuenth , in respect of the sixe following : namely , the first day of the weeke , as the iewish was the seuenth , in respect of the sixe going before , namely , the last of the weeke . if thou hirest a seruant or labourer to worke a day , doest thou not meane a whole day ? when god allowes thee sixe dayes , are they not whole ? and is not the seuenth so too ? when god rested the seuenth day , was it not the whole ? therefore a good heart thinks not , it hath sufficiently kept a sabbath , to heare seruice , or a sermon , in the fore-noone , or after-noone , and all day else doe what hee list : no , it will giue him the morning , and giue him the euening too , psal. . . it selfe would not accept of another the labour of one or two houres for a dayes worke , and dares not offer it to god , but will keepe the whole sabbath , either in gods house , or it owne , in duties publike , or priuate : ier. . . ye shall doe no worke , but sanctifie my sabbath . thirdly , a good heart will make the whole man keepe the sabbath . for as man stands of two parts , body , and soule , so the sanctifying of the sabbath is twofold ; inward , and outward ; which a godly heart is carefull not to diuorce : and therefore , . preserues the outward man from seruile workes of the calling , but specially from committing sinne , which is the most seruile worke , and most contrary to the sanctification of the sabbath : the lord cannot abide the sabbaths , when the hands are full of blood , esa. . . but the sabbath that he chuseth , is , to loose the bands of wickednesse . . it bindes the tongue to holy speeches : if euery idle word must bee answered for , much more idle speeches on the sabbath , which is a double sinne . a good heart must not speake his owne words , nor a vaine word , esa. . . it cannot giue reines to the tongue to direct worldly busines , to make reckonings , to prattle of other mens businesse , to busie it selfe in the world , or worldly affaires , to talke of newes , as the athenians , or sports and pleasures , nor things lawfull on other dayes . a good heart , out of a better store , will speake of better things . . it watcheth ouer the inner man : rests his affections in sabbath-duties , and makes it his delight : suffers not his thoughts to roue , esa. . . thou shal● not thinke thy owne will. for the lord requires the whole heart , soule , strength , and minde , luk. . . in one word : a good heart will care to occupy his mind , mouth , tongue , eare , hand and foot , as god would haue them . fourthly , it will not onely keepe the sabbath strictly it selfe , but see it kept of all within his power : a magistrate of a good heart will compell all within the gates of the city thereunto , ier. . ● . heare , ye kings , ●eare no burthens : that is , suffer not others . a good magistrate would set no fat 's on the sabbath , nor racks , by suffering others : nor buy and sell ▪ by suffering others : nor drinke , and sweare , or play away the sabbath , by suffering others : all whose sinnes become his , by his conniuence , neh. . . a father of a good heart will command and compell all his children , as abraham : he will not suffer them to play and sport , when they should be at diuine seruice ; but , where he is taught , they shall bee ; when he prayes , they shall ; when he heares , they shall ; and to him they shall giue account of their hearing . a master of a good heart will see his seruant serue his master in heauen , as he serues him the sixe dayes : he cannot send him on errands , and trifling businesse , running and riding to serue his owne turne , and leaue god vnserued ; but , as hee will not haue him neglect his affaires in the sixe dayes , so not gods seruice on the seuenth , but keepe him in , to the duties of that day . obiect . we cannot keepe in our seruants and children that day . ans. . you can finde meanes other dayes to hold them to your owne businesse . . if they will haue liberty this day , giue it them for all the rest : for dauid would not haue a wicked person in his house , psal. . , . but , hee that is a seruant of god , shall be my seruant . fifthly , a good heart holds it selfe bound to ioyne with the assemblies of gods people , to frequent the house of god , and serue and seeke him , to come on that day to church , the schoole of god , to heare and learne his will ; and the market of god , to make prouision for the soule for all the weeke following . it dares not forsake the fellowship , as some , heb. . . it mournes when vrgent occasion absenteth it : lookes toward the temple , hungers , and earnestly desires the fruition of such a blessing , psalm . . . it esteemes one day in gods house , aboue a thousand elsewhere , psal. . . such sweetnesse it tasteth in his ordinances , word , and sacraments . lastly , being sensible of gods presence according to the promise , where two or three are gathered together in his name , it comes not , but first puts off his shooes , because this is holy ground , and lookes to his feete , eccles. . . that is , prepares his affections , to come with feare and reuerence , with ioy and cheerfulnesse , heed and watchfulnesse , faith and holinesse , before that great presence . now an euill heart , first , neuer prepares for the sabbath : though it will not bee vnprouided for a market-day : yea , it can dispatch his businesse , to set it selfe loose for any lust . the iewes had a preparation to the sabbath : and ioseph of arimathea came the day before the sabbath , and begged the body of our lord , and buried it before the sabbath , to free himselfe from the action and care of it . secondly , it can defraud the lord of his day , or the greatest part of it ; and holds it selfe loose after euening exercise , to what it list ; as if himselfe would giue his seruant leaue after that time to cast off his seruice . thirdly , it makes no conscience of profaning the lords sabbath ; many wayes : . doing his owne will , not the lords ; his owne worke , not the worke of the sabbath : selling wares within the shop , and without , running vp and downe with them ; and other workes of the calling ; whereas the commandement is , thou shalt doe no manner of worke . . turning the lords rest into idlenesse ; as the fruitlesse spending of it both within dores , and abroad in many vaine exercises . . profanely , turning it into the plaine seruice of the diuell , by ales , gaming , drinking , and accursed riots , in exercises heathenish and hellish . is it a sinne to open a shop window , and none to game , swill , and sweare ? is the sabbath appoynted to cleanse thy soule from sinne , and darest thou most soule and moyle thy selfe that day aboue other ? . iangling away the day in company with idle chat : any words are ready but of god , and to god : or , if alone , holding profane and vnsauory thoughts free enough , to driue out the meditation of god , his word , and workes . . profaning it in their children or seruants , whom they suffer to bee vaine and idle , or force them not to gods seruice , or ( which is worst ) force them by commandement , or example , to pollute it : for some masters and fathers are like pharaoh , who laid the heauiest taskes on the lords day , aboue all the weeke , and then increased the burthens , when israel spake of going to serue the lord. fourthly , an euill heart can easily withdraw it selfe from the assemblies , as seeing no beauty , no presence of god ; without all reuerence of the sanctuary : whereas the iewes might not tarry at home , from the synagogue ; nay , some fathers say probably , that christ himselfe came still to the synagogues , that he might obserue the law , which hee came to fulfill . but this wilfull excommunication , ( without repentance ) goes before casting out of the great congregation in heauen . lastly , it can vpbraid others for precise , and curious , who are strict keepers of the sabbath , and cannot go with their neighbours , drinking & reuelling , and vsing profane pastime . it can obiect great , and learned , and rich , and noble , that like not such precisenesse in keeping the sabbath . but we haue god going before vs in precept , and his owne example sanctifying the sabbath . if we follow example , he is most vn-erring , and aboue them all in wisedome , nobility , &c. the third meanes , wherby true religion is maintained , are ministers and pastors . in respect of whom , a good heart hath many eminent markes , and excellent qualities : for sundry reasons . first , it considers aright who they be . why , who be they ? answ. . they are spirituall fathers , to beget men to god by the preaching of the gospell : . cor. . . these fathers giue vs a being in christ , being instruments , by whom , of children of the diuell , we are begotten to be new-borne babes in christ. . they are spirituall mothers , that trauell in birth of vs , till christ be formed in vs , sustaining great paines and sorrowes , to bring vs forth to gods kingdome ; other mothers beare children into a miserable world ; these into a happy estate . . they are spirituall nurses , to feede , preserue , and bring forward with much care and tendernesse : . thes. . . gentle , as a nurse cherisheth her childrē . other nurses are mercenary : but these are nurses to their owne children , more affectionate toward them . . they are the spirituall light of the world , which without them lyes in spirituall black darknesse : and starres , shining to others in the light of doctrine and good example in this life ; and in the life to come shall shine as starres in glory , dan. . . . they are stewards of gods house , luk. . . to whom are committed the keyes of the kingdome , to open , and shut , math. . . . they are sauiours of men , . tim. . . saue thy selfe , and others . obiect . christ onely saues vs. answ. true , by merit and efficacy : but none are actually saued , to whom this merit is not communicated and applied , namely , by the ministery . secondly , a good heart considers whence they bee : . embassadours sent from god in the stead of christ , . cor. . . called hence by a speciall prerogatiue , men of god , not in the old testament onely , but in the new , . pet. . . . tim. . . . tim. . . . bearing on them an image of gods authority , commanding in things spirituall , binding kings in chaines , forcing the conscience . magistrates haue power to binde and lose mens bodies : but the minister saith , tradatur satanae , deliuer such a one to satan , and hath power to binde or lose the soules of men , and what he doth in earth , is ratified in heauen , math. . . . not onely from god , but in their office and ministery are called co-workers with god , . cor. . . god forgiues sinne properly , and they are said to remit sinne . god properly saueth , and they are said to saue : god himselfe communicating his owne worke vnto them ; and so farre honouring them , as he not onely calls the angels their fellow-seruants , but them by the name of angels . thirdly , a good heart considers to what they are appoynted : . in the stead of christ , to seeke and saue what is lost : not the health lost , as physicians , nor wealth lost ▪ as lawyers , but the lost soule ; namely , by applying the meanes appoynted by christ : iob . . to deliuer the man , that he goe not into the pit : not by working the meanes , but applying them , and pronouncing him absolued . . they are earthen vessels that carry an heauenly treasure , to dispose the secrets of god , set ouer men by the lord , and for the lords businesse ; beseeching , exhorting , correcting , and instructing : by whose ministery , as by gods owne arme , men are drawne out of hell , sinne , the world , to turne to god , and beleeue in iesus christ , esa. . . act. . . and whereby , being naturally voyd of the spirit , without faith , and destitute of grace , they attaine the spirit , and faith , and other graces : and hence they are called ministers , by whom we beleeue , . cor. . . and ministers of the spirit , righteousnesse , and grace , . cor. . , , . . they are faithfull shepheards ouer the flocke of christ : to feed his sheepe in greene pastures : to call them backe from their wandring ; and to refresh them with the waters of consolation , healing the brused and afflicted soule , as hauing a tongue of the learned , to speake a word in due season , esa. . . . they are powerfull intercessors betweene god and vs ; to speake from god to men , whom wee cannot heare in his owne voyce and liue ; and to speake from men to god , as mediators rising vp in the gap , able to lay open their wants , to confesse their sins , to craue pardon for them , to giue thankes in their names of mercies , and to offer vp all their spirituall sacrifices to god for them : as samuel professeth , . sam. . . god forbid that i should sinne against the lord , in ceasing to pray for you : but i will teach you the good and the right way . fourthly , a good heart considers , that all their word shall be fulfilled , and god will see to that for his owne faithfulnesse sake : esa. . . he confirmeth the word of his seruant , and performes the counsell of his messengers : that their worke shall not bee in vaine , nor their word fall to the ground ; as of samuel , . sam. . . and what is done to them in reiecting or receiuing their persons and doctrine , christ takes as done to himselfe , luk. . . exod. . . a good heart considering all these things together , with the necessity of the ministery , ( for , without vision the people must perish , prou. . . ) . knoweth , reuerenceth , and honoureth them as the ministers of christ : . thes. . . know them that labour among you , haue them in double honour for their worke sake , whom god hath appoynted ministers of reconciliation : giue testimony how you honour the word in them : as cornelius gaue reuerence to peter , act. . . . it loues , affects , and receiues them gladly , more than fathers of the flesh , being fathers of the spirit ; they being instruments of generation , these of regeneration : by them thou art a man , by these a new man , a christian man : they by a mortall seed begat thee into a wretched world ; these by immortall seed , into an happy estate in a better world . how ioyfull was lydia to receiue paul , act. . . and the iaylor , ibid ? phil. . . receiue epaphroditus with all gladnesse , and make much of such . the galatians receiued paul as an angell , yea as christ himselfe , gal. . . a good heart will esteeme their feet beautifull ; much more their faces . . it will seeke the law at his mouth ; for he is the messenger of the lord of hosts , mal. . . and submit it selfe to the doctrine , heb. . . obey them that haue the ouersight of you : yea , in doctrines of selfe-denyall , in doctrines vnpleasing to flesh and blood , knowing , it is not they , but the spirit that speakes in them , math. . . and that without their salt , their corruptions would neuer be seasoned ; therefore it concludes with naamans seruant , that there cannot be an easier commandement , than to wash and be cleane : and will take warning of iudgements , from these watchmen , eze. . , . . it will euery way be helpfull to them , and comfortable : first , with cheerfull and honorable maintenance : will not sticke at trifles , yea deare things will be parted with . the galatians would haue pulled out their eyes to doe paul good . it will acknowledge it owes it selfe and his soule for them , philem. . and , if it reape spirituall things , it will sowe temporall : for the labourer is worthy of his hire . secondly , with earnest prayers , that god would thrust more of them into his worke , and double , yea treble his spirit on them he hath sent , as elisha , . king. . . and open to them both a doore of entrance , and vtterance , as paul often requireth of his hearers . psalm . . . let thy priests bee clothed with righteousnesse . thirdly , with comfort in their troubles , euen with his owne losse , and dammage , and danger . good obadiah , with the hazard of his owne life , prouided for the safety of the lords prophets : and with like hazard , the shunamite for the prophet elijah . fourthly , it will crowne their heads , and comfort their hearts by his willing obedience and constancy in the truth : when both shall know they runne not in vaine , nor their labour shall be lost in the lord. now an euill heart , because it lothes the liquor , it doth also loath the vessell ; hates the word , and the bringer of it . hence is it , that many cursed chams mocke their fathers , till the curse rebound on themselues . the very habit of a minister is enough to procure scorne and contempt : though in all other things a man bee free enough . these scorners say , they reuerence christ , and would not mocke him , as the iewes did : but plainly lye : for they mocke him in his seruants , and so hee takes it : and therefore christ keepes him out of their way , and will haue nothing to doe with them . for as hee would not come into his owne countrey nazaret , because they reiected and scorned their owne prophets : so doe thou mocke the prophets , christ comes not into thine heart : seldome doe these scorners returne , seldome or neuer escape they the seuerity and iudgement of god ; there is no remedie , when they mocke his messengers , . chron. . . herod , as bad as hee was , reuerenced iohn , because he was a good man. . hence are those swarmes of haters of gods word , who in stead of singular loue for their worke sake , swell like toads with poyson and wrath against their preachers for their worke sake : as ahab , i hate micaiah , he neuer prophecyeth good vnto me : so when a powerfull ministery discouers the filthinesse and hypocrisie of a wicked heart , crosses his corruptions , as a fretting corrosiue to his conscience , torments him before the time , suffers him not quietly to inioy his sin , his herodias , now saith ahab to elijah , hast thou found me , o mine enemie ? now is paul become an enemie , for telling the truth . for sinne is so incorporate , and become almost themselues , that a man cannot be an enemy to their sins , but ( as they thinke ) to themselues also . now he pryes and watcheth him narrowly , and takes hold of his least infirmities , if so be by casting some shame on the preacher , he can hide his owne . now he deuiseth against this ieremie : he is a spy-fault , a troubler of the state , a factious preacher , or ( as festus said of paul , ) too much learning , or singularity , makes him mad , while hee speakes words of sobriety and wisedome , act. . , . and this is the double honour wherewith hee loads them . dealing most vnthankfully , as saul , who when dauid was playing with his harpe , to ease his distracted minde , cast a speare at him , . sam. . . so while the preacher seekes by playing on the heauenly harpe , to solace and comfort them , and to driue euill spirits and lusts from them , they cast darts , and speares , and arrowes , of reproches and slanders against them : and now the most sauory salt , if they can doe withall , must bee cast out and trodden vnder foot . . from this contempt of the word and ministers it is , that many will not come to heare the preacher ; as the deafe adder refuseth to heare the voyce of the charmer , charme hee neuer so wisely ; and so shew themselues not to be of god , . ioh. . . he that is not of god , heareth not vs. some heare seldome , and for shame : businesse of greater inportance stayes them : and if they chance on occasion to heare any thing that displeaseth them ; oh then , as corah said to moses , ye take too much vpon you , moses and aaron , numb . . . and are like them that contend with the priest , hos. . . wherin the prophet expresseth the outrage of euill in the iewes . this is their subiection , to resist the holy ghost . as for the comfort and maintenance of their preacher , further than law forceth , neither conscience , nor shame , nor example , nor perswasion moueth them to maintaine the worship of god. but , if they can liue of slanderous and scornfull speeches , of hatefull and iniurious actions , they will not suffer them to want maintenance . thus did herod returne iohn euill for good , and demetrius to paul. obiect . though we heare not some , yet we heare some learned and wise men : and therfore this is not hatred of the word . answ. . a wicked heart will heare and receiue doctrines and persons , so long as hee is pleased : and so long the diuell himselfe is good : but let him meddle with thine eyes once , or deare sins , now there is nothing but storming and raging , as a diuell incarnate . . a wicked man may heare a man , because he is learned , yet learne no good from him : and it is hatred of goodnesse , that makes him refuse good sermons , vnder pretence they bee not learned ; he meanes not , indeed , that all the learning in the world should make him better . obiect . oh but wee loue the word , and if god himselfe , or christ would teach vs , wee should say more : but what are ministers more than other men ? answ. . he that loueth god , will not bee wiser than god , who hath described his owne meanes : but would obey them that haue the ouersight of soules . . it is false , that thou wouldest obey the lords immediate voyce , who wilt not obey this voyce . did not the lord speak to cain immediatly , to reclaime him from his sinne ? but , did hee repent at the voyce of god himselfe ? did not israel heare gods owne voyce , in giuing the law , with dread ? and yet did they cease to murmure and rebell against him ? what was iudas and the iewes better for christs owne voyce ? no , no , this is like the iewes , math. . . let him come downe from the crosse , and we will beleeue in him . which had he done , they would not haue beleeued : for , did hee not rise from the graue , which was more , luk. . ? if they will not beleeue moses and the prophets , neither would they beleeue , though one should rise from the dead . therefore we conclude against all pretences , that an euill heart hates the word first and principally , and then the preacher of it . v. a good and honest heart hath many markes in respect of it selfe : as the scriptures ascribe many properties vnto it , without which it cannot bee good . . newnesse . . softnesse . . cleannesse . . singlenesse . . fruitfulnesse . . watchfulnes . of these in order . the first is newnesse : a good heart is euery where called , a new heart , ezek. . . a new heart will i giue you , and a new spirit , &c. so called , . because it hath put off the old malice and corruption : . because there is a renouation in all the faculties : as . the minde is renewed in knowledge , col. . . it is giuen to this heart to vnderstand the mysteries of the kingdome , math. . . while it was an euill and old heart , it might attaine a naturall knowledge , or an historicall knowledge , or a morall knowledge , generally to discourse of diuine things : but altogether vnfruitfull , making him a little the wiser , but neuer the better . but heere is a new knowledge , beyond the story or theory , a practicke knowledge , and experimentall of the vertue and power of christs death , phil. . . full of mercy and good fruits , iam. . . . the renewed conscience is an vn-diuided companion of a good heart : for , whereas before , the minde and conscience were defiled , tit. . . either senslesse , or raging ; now the heart sprinkled from an euill conscience , ( heb. . . ) becomes a pure and good conscience , excuseth and imboldeneth before god , ceaseth all accusation and condemning , is peaceable , tender , waking , and indeuours to keepe the goodnesse of it before god , and all men , alwayes , and in all things , act. . . heb. . . . the will is renewed : it was as heauie as a beare to the stake , to pray , heare , obey : it was as a slaue in fetters , vnder the bondage of sinne and satan : it ranne after lusts , as after sports : no sugar so sweete as the pleasures of sinne . but now it is carryed according to the motion of a good spirit , after god : it willingly obeyes the commandement : it hath a free spirit , and now being drawne by god , runnes after him , cant. . . the affections are renewed : as in foure instances . . loue. it is a signe of a good heart to loue goodnesse : first , the chiefe good , and best of all , god himselfe , whom before he hated deadly : and hee loueth god for himselfe , not for his benefits onely . secondly , he loueth goodnesse , not onely in the fountaine , but in all the streames : hee loues the children of god , not for sinister ends , of profit , credit , kindred , but for the image of god in them : he loues gods word , not for knowledge onely , but for direction and reformation . in a word , he loues that most which hath most goodnesse . . ioy is not carnall , in base and inferior things , as formerly ; but the ioy of a good heart feeds it selfe on things most excellent , for kinde and continuance : for kinde ; in god himselfe who is his glory , and in the shining of his countenance , psalm . . , . in the sweet taste of his word , aboue honey , aboue pearles : in the purchase of the pearle , it goes away reioycing : in the prosperity of the church , which it preferres before his chiefe ioy : in heauenly and spirituall exercises , col. . . in the assured hope of resurrection , psalm . . . and in the expectation of christs comming , to his eternall redemption . these are things most excellent in kinde to be ioyed in , and the wicked enters not into this ioy . then for continuance : a good heart reioyceth in things of most continuance , for the perpetuating of his ioy , ioh. . . your ioy shall none take away from you . the third affection , is feare renewed : before , it feared not god , but , this watchman of the soule being absent , it became a spoyle and prey to the diuell and lusts ; but now it feares god , yet not as a slaue , but as a childe ; not as a iudge , but a father . and this feare of god begets another feare of sinne , and the feare of falling keepes it from falling and finall defection . blessed is the man that thus feareth alwaies : it is a signe of some goodnesse in the heart , worth watching and keeping . the fourth renewed affection , is zeale , & feruency : before , it was most zealous against zeale , now it is truly zealous , . in earnest and affectionate desires after gods glory , his house , his worship : the zeale of gods house consumed dauid , psalm . . . . in thorow-hatred of the corruptions of his owne heart , against which hee wrestles and cries out , as paul , rom. . . vehement fire soone ouermasters drosse and stubble . . in contending and warring against the profanenesse and wickednesse of the world and corrupt times : paul earnestly grieued to see men fall from god , rom. . . and lots righteous soule was vexed daily with the vncleane conuersation of the sodomites : and christ mourned for rebellious ierusalem , luk. . . which is alwaies ioyned with an endeuour by all possible meanes to bring them backe againe , as elijah prayed for israel , . king. . . matth. . . . in an ardent loue and defence of such as feare god , delighting in things and persons that are sincere , and most affecting the most grace : matth. . . psalm . . . thus haue i giuen a taste of the newnesse of a good heart : which is his first property . the second is softnesse : a good heart is soft and sensible . the best heart indeed hath some hardnesse , but it is sensible of it : for . it sees still a burden of sinne , and an heauy load of corruption within left : nay it sees more euill in it selfe , then in all other . grace within , as a straite line , is the measure of it selfe and that which is crooked . . it sees to bewaile the hardnesse and distemper of it selfe , with much bitternesse , and sorrow , and many complaints : esa. . . o lord , why hast thou hardned our hearts against thy feare ? ah miserable man that i am , who shall deliuer me from this body of death ? these are the common complaints of the godly , how they are toyled with their slownesse of heart to beleeue , with earthlinesse of heart , finding themselues chayned to the loue of earth , with frowardnesse of heart , when they cannot heare , or beare reproofes , prou. . . and in all these , they are more seuere , because they are more sensible of their owne lusts , than any other . . it still striueth against this hardnesse , and prayes for a soft heart : esa. . . why hast thou hardened our hearts ? oh return , &c. and the poore man in the gospell , i beleeue , lord , helpe my vnbeliefe . whereas an euill heart goeth on , neither seeing , nor suspecting , nor willing to see the euill of it , till it be growne to the hardnesse of a stone , to which it is compared , ezek. . . because there is no life , no humour , no aptnesse to softnesse , more than in a stone : and so going on in hardnesse , comes to bee adamantine , which is the hardest and inuincible stone , zech. . . the third property of a good heart is cleannesse : euery good heart is a pure and cleane heart : psalm . . . create in me a cleane heart , o god. math. . . blessed are the pure in heart . obiect . can any man say his heart is cleane , seeing in many things we sin all , and if we say we haue no sin or foulenes , we lie , and our owne clothes will defile vs ? answ. the best heart hath much foulenesse and frailty : ( what a heape of sins of vnsuspected filthines lyes within , see mark. . , . ) but first , this is a beleeuing heart , and so comes to be cleane ; both by imputation of christs purity , apprehended by faith , and by incoation of actuall purity , in part . the former is by the lauer of christs blood ; the latter by the waters of the spirit of sanctification : the former clenseth the guilt of sinne ; the latter , the filth and corruption of it : both wayes , faith is said to purifie the heart , act. . . secondly , this heart , when it doth foule it selfe by sinne , . purposeth and resolueth not to defile it selfe , but sinnes against his purpose : . lyeth not moyling it selfe still , but is troubled and strucke , as dauid for numbring the people , and peter for denying his master : . hath speedy recourse to the lauer of christs blood , renewing his faith , and to the tear●s of godly sorrow , renewing his repentance ; and so returnes to his cleannesse . but an euill heart is an vncleane heart , because vnbeleeuing , departing from the liuing god , heb. . . it can desire , yea purpose sinne , as absalom : can commit it habitually , hungrily , greedily : can reioyce in sinne and foulenesse , and sometimes glory in it : and so is held vnder , & neuer riseth frō vnder vncleannes . the fourth property of a good heart , is singlenesse , or sincerity : which is knowne thus . . it is plaine , simple , open , not crafty to contriue or conceale sin , not cunning in the methods of sinne , but simple concerning euill , rom. . . it is good , seeing we must sinne , yet to bungle in sinne , not as traded and expert in it . of all vertues , satan would beguile vs of this simplicity in christ , . cor. . . the world also scorneth it as sillinesse , and sheepishnesse , to be so simple as to sticke onely to the reuealed will of god. a wicked heart can be witty to plot and deuise , to excuse and defend his sinne . the hasty furious man , told of his cursing , swearing , blaspheming , will tell you it is his nature , he is of a cholerike constitution , euery man hath his fault , i cannot mend it . heere he hath deuised a strong argument to strengthen his grossest corruption . but beate him out of his plea , tell him hee must resist corrupt nature ; and , where grace is , there would be no such outragious behauiour ; oh then he tells you , hee was prouoked and vrged , or , it would haue angred a saint , or made an angell sweare , to be so prouoked ; or else , we cannot be saints , or so strict , &c. tell a drunkard of his swinish sinne , how disguised and scornfull hee made himselfe to very boyes ; oh it is his infirmity too , his braine is weake , or hee was in company , and vrged by company , or customers whom he must respect , he cannot doe withall : and presse him hard by gods word , his last answere will bee with the vine in iothams parable , i cannot leaue my wine , nor my good liquor : leaue my drink , leaue to liue . . a sincere heart is a whole heart : loue the lord with all thy heart : not double , not diuided : the lord abides not an heart , and an heart , but reiects double-minded men , iam. . . a manifest note hereof is , to frame it selfe to the whole word of god , as knowing , not onely that god is a soueraigne commander as well in one thing as another , but that there is no part of his word , which is not worthy both to be knowne , and brought into vse : all the commandements , for direction of the whole man ; all the threats , for humiliation : all the precious promises , for incitation and consolation ; all examples of vertue , for imitation ; of vices , for caution and preuention ; of punishments , for terrour . thus shall a good heart hold the whole word , not onely to teach and reproue others , but it selfe ; and as a lanthorne , the light of which directs others , but himselfe most , and that for euery step . . a sincere heart is secretly religious ; cares not for seeming , but being ; not for talking , but doing ; had rather be good , than seeme so ; had rather haue grace , than an empty shew of it ; and desires the power of godlinesse , rather than the forme . it will bee inwardly cleane : for a pharise can wash the outside , mat. . & a sluttish christian , like a sluttish maide , can sweep the floore , but leaue many dusty & nasty corners vnswept , vnlookt to . pilate can wash his hands , not his heart . a pharise can pray in the temple : an hypocrite , if he can stumble into a church : but the good heart , in his chamber , in his closet . an euill heart can be sorry for externall notorious foule sinnes ; as murther , shedding of innocent blood , as saul , ahab , iudas ; but , when was he heard confessing his mother-sinne in which he was borne , as dauid ; or saying , who knoweth his secret sinnes ? as a good heart will. an euill heart may forbeare or abstaine from some outward act of euill , and dares not venture on it ; but inwardly cannot hate that euill , much lesse abhorre it , as hee is commanded , rom. . . whereas to a good heart , the sinnes which hee most loued once , he now most hates , as the stomake most lothes the meate it once surfeted on . . a sincere heart will be religious , though alone , as ioshua , chap. . . mary , if she cannot get martha , will sit downe alone at christs feet . it will bee good in a bad age , and shine as a light in the middest of a crooked generation : so lot , elijah . a good note of soundnesse at heart is , to abide vncorrupt in times of generall corruption . the light of grace , where sincere , is like a lampe shining brightest in the darkest roome ; and as fire , hotest in the coldest and sharpest weather . heb. . . the commendation of noah is , that he was most carefull of himselfe , and for and arke , in the most carelesse age . but an euill heart lookes and stayes for company , for rulers , rich men , &c. . a sincere heart willingly examines it selfe , and yeelds it selfe to be examined : often sets it selfe before god and his iudgement-seat , is contentedly iudged by the word : holds it a benefit to be smitten by the righteous : can abide to bee gaged , to haue his conscience rubd and ransackt , master , is it i ? is it i , master ? search me , o god , and know my heart ; try me , and know my thoughts . but an euill heart hath some hand or foot not cut off ; some eye , for which it falls out both with the minister , and his owne conscience . it runnes from god , as adam , from his word and triall , and trembles with felix , at the mention of iudgement : but refusing ordinary tryall , shall be prest to death ineuitably . oh labour for this sincerity of heart : consider , . the whole life of a christian is a continuall passeouer , and the whole feast must be kept with the vnleauened bread of sincerity , . cor. . . . if seruants of men must serue with singlenesse of heart , ephes. . . much more must gods. . this onely is the heart which god takes pleasure in , . chron. . . this ground is his pleasant walke . the first property of a good heart is fruitfulnesse : it is the christians treasury or store-house , producing good things , math. . . fruitfull in diuine and heauenly meditations ; as dauid in the word and workes of god , and his owne workes : in feruent and effectuall prayers , being the temple of the spirit : in sauory and gracious speeches , tending to edification , ephes. . . the lips of the iust feed many : also in charitable and helpfull duties toward his brethren , to shew workes of mercy , and strengthen the weake-hearted , as zacheus and peter . but an euill heart is barren , and as fruitlesse as filthy ; his imaginations are onely euill continually ; god knoweth their thoughts to be vaine , . cor. . . their speeches vnsauory , as out of a sinke within , vniust , vnfaithfull ; golden promises , leaden performances : their actions and fruits like the trees , most wicked , at the best , vaine or worldly : truly said salomon , pro. . . the heart of the wicked is little worth ; and as worthlesse are his speeches and actions ; the most of them wicked , the best , vaine and friuolous . labour therefore for such an heart as acknowledgeth the seed-time and season , and in this season is diligent in sowing and dispersing : seeing the surest way to keep seed , is to sowe it , not to saue it at home : and such as is fruitfull in euery season , as ground receiuing blessing of the lord. the sixth property of a good heart , is watchfulnes : extended many wayes . . it watcheth it selfe most carefully , pro. . . keepe thy heart with all diligence : because as he keepes his soule , he keepes his life , chap. . . while others watch , that nothing issue out into words and actions , to disgrace them , this will watch to let and leaue nothing within . . it watcheth against sinne , both before , and in , and afterward . before sinne : to auoyd occasions , appearances , and beginnings of sinne : as ioseph shunned not only the act of vncleannesse with his mistrisse , but her company , gen. . . mat. . . watch and pray , lest ye enter into tentation : the first entrance is pernicious . eue should not haue been led by the serpent to look on the forbidden fruit , if she would not lust and taste it . dauid would haue his eyes turned away from vanity , as well as his heart , psa. . . and salomon counselleth , not to goe neere the doore of the harlot , pro. . . for as a bird keeping aloft , is free and safe , but cannot come neere the snare without danger : so heere : the good heart cannot giue it selfe leaue to run into infectious places , knowing the inclination of nature to bee taken . how carefull are they that haue gun-powder in their houses , that no fire or candle come neere it ? yet our nature is as gun-powder to the sparke of tentation . . it will preserue his watch in occasions of sinning : gen. . . ioseph was faithfull , when no account was taken . no difficulty for him to be true , that was neuer trusted : to be sober , where is no drinke : or for a woman to bee chaste , whom none lookes after . but , to withstand euill , when it is offered , vrged , forced vpon him , this is strength , this is religion . if any sinne assault the good heart more strongly , he flies to the antidote , as we for our heart against poyson , because the life is shut vp in it . . it will watch against sinne , though good men doe it : will not be drawne to sinne for any mans pleasure , but reproue them rather , ephes. . . as paul reproued peter himselfe for the dissimulation , gal. . . . it will doe no euill , though the greatest good might come of it , rom. . . because it knowes , no sinne is eligible : and , not euents , but causes can make a thing good . in sinne , the good heart watcheth in part : is not on a sound or dead sleepe , but , as of children we say , their hearts are asleep , though their eyes be halfe open : so on the contrary , gods children haue their eyes asleepe , but their heart waketh , cant. . . there is no full purpose , consent , or will. after sinne , it watcheth both to rise by repentance , as dauids heart smote him for numbring the people ; and to auoyd the like snares for time to come , lest it become a slaue againe . . it watcheth his graces : first , to keepe them , as one that must giue account of his talents . as the iaylor lockes vp the prisoner , lookes the doores bee fast , and hath an eye to the windowes , that nothing be let in , to let him out : so heere ; iob . . secondly , to perfect them , and increase the best gifts , as one most couetous to adde to his stocke . it neuer hath grace enough , carefully watcheth all opportunities to doe himselfe good , sets out with the first in his race of christianity , and striues to keepe before . thirdly , to exercise them in all opportunities of well-doing : it seeketh good , amos . . to further his reckoning , and will doe good within his calling , whateuer euill may follow on it ; and is carefull in the matter of doing good , of due circumstances , called , ( rom. . . ) wisedome to doe well . . it watcheth his whole conuersation , both alone , and with others : and frames his life so , as it be led soberly , and honestly , without scandall , . cor. . . iustly , without deceit or guile , . thes. . . peaceably , without strife , so farre as is possible , rom. . . heb. . . humbly , without pride or swelling , col. . . boldly in good causes , resoluing not to giue gods cause away to wicked men , nor basely for priuate ends stoope to honour vngodly persons , which makes them scorne him and his religion the more : neuer praise the wicked , but contemne their dispraises and scornes . his words may passe as a vaine blast against a godly man , when his heart is afraid of him , his conscience admires him . with others : hee watcheth his communication , to season his speach with the salt of grace , for edification , to refraine his tongue from scandalous , hurtfull , and sinfull speach , psa. . . and hold it to true and acceptable ; knowing , that hee who keepeth his mouth , keepeth his soule , pro. . . vpholding good speach , and by it good men , and good things . so also for his company : . a good heart watcheth to auoyd needlesse society with euill men : pro. . . if they be scorners , and will not be corrected , it will shunne them , lest it be corrupted : as a man that meanes to keepe his clothes cleane , will auoyd colliers and chimny-sweepers ; it knowes , euil company is as an infectious ayre , and will carrie himselfe to such as to plaguie persons , pittie them , pray for them , relieue them , supply them with food and phisick to preserue their life , but will not come among them , because of infection . . it watcheth in all company to receiue all good offered , and offer all that will be receiued ; neuer to consent to any euill , but bee an example of the religion hee professeth , . thess. . . . it watcheth for the comming of christ , . pet. . . and therefore finisheth the worke in hand , remembring his account , the miserie of the neglect , and shutting out of such as forget their latter end : whereas an euill heart puts off the day of the lord : the euill seruant saith , my master deferres his comming , and dares not say from his heart , come , lord iesus , come quickly . vi. markes of a good heart in respect of good duties . it considereth , first , that it is gods new workmanship created to good workes , eph. . . and that christs redeemed ones are a peculiar people , zealous of good workes , tit. . . that it is a note of a disciple of christ to bring forth good fruits , ioh. . . and without them it cannot be a good tree , nor can haue his calling , adoption , or ingraffing into christ sealed vp vnto him . secondly , that it is to the praise and glory of god , to be filled with the fruits of righteousnesse , phil. . . thirdly , that it becomes the gospell , and adornes it , to shine as lights in the midst of a crooked generation , phil. . . and , that the practice of obedience is the most seemely and best garment of a christian : therefore ( . tim. . . ) euen women professing the feare of god , must apparell themselues with good workes . fourthly , that according to our seed-time , shall be our haruest , and according to the proportion of the fruits of grace , shall be the fruition of glory : hee that gaines fiue or ten talents , shall rule so many cities . therefore it is most carefull and diligent in good duties ; and , not onely to doe them , but to doe them well ; in these seuen circumstances . . wisely : obseruing these rules of wisedome in doing good . first , hee makes the tree good , or else it yeelds no good fruit . hee lookes to his faith , and iustification thereby : that they be fruits of faith , without which they are sinne , and cannot please god , heb. . . to doe the workes of god , a man must first beleeue in him whom god hath sent , ioh. . . . secondly , he will not doe them without light and direction , knowing the light necessary , as for naturall and ciuill actions , so for diuine also : the word is the light and lanthorne , and all actions of christian obedience is but the holding forth of the word : without which , he shall heare that expostulation , who required these things at your hands ? thirdly , knowing that all duties done too late , are hopelesse & fruitlesse , it will wisely know the season of doing good : it will walke while day is , worke in summer , sowe in seed-time , apprehend meanes offered , and good opportunities . it will seeke god while hee may be found , and enter with the wise virgins , while the dore is open , and prouide oyle in time . the grace of a good action is the seasonablenesse of it . god himselfe for our example , hath an appointed time , that is , a fit season for all his worke , eccles. . . fourthly , knowing that a bad end spoiles the best action , it doth not things to be seene of men , but for the glory of god , and the honour of his gospell : for the testification of his faith , obedience , thankfulnesse : for the edification of his brethren , and prouoking of others to loue and good workes , heb. . . fiftly , knowing the difficulty of good things , it armeth and prepareth it selfe against difficulties , as , the heat of persecution , discouragement of superiours , coldnesse of times , scornes of men , &c. it fore-casteth the cost & charge , the losse and danger , and accounts not his life deare , so he may finish his course with ioy . . a good heart doth good duties humbly : first , with repentance , without which all are reiected ; act. . . paul taught repentance , and turning to god , and then to doe workes worthy amendment of life . secondly , it can accomplish nothing as it would , but supplies the defect of the action with abundance of affection : psal. . . oh that my wayes were directed to keepe thy statutes . it pleaseth it selfe in nothing ; it reioyceth not in any performance : but craueth gods gracious acceptance . thirdly , it dreames not of any perfection it hath attained , but sets perfection before it , and runnes toward it , phil. . . but with dayly sence and strife against imperfection . it complaines of his best actions , is ashamed of his wants in them , and is neuer quiet , till it get a couer for them . it cries with dauid , o enter not into iudgement with thy seruant , o lord. it tenders them all in the perfect merit of christs obedience , without which , all our righteousnesse is as a filthy clout . . a good heart doth good duties heartily , or cheerfully , exod. . . all the obedience of a good heart is from the heart . rom. . . ye haue obeyed from the heart the forme of doctrine deliuered . it cannot content it selfe in doing a good worke , out of this good manner of doing : first , because it knowes , the beginning of acceptable obedience must be the heart , which must quicken all our duties , or else they are dead : secondly , if seruants must doe to their masters euery thing heartily , much more the seruants of god to their master in heauen : thirdly , the lord obserues , which is eye-seruice , and which is heart-seruice : he reiects compulsed worship , and accepts onely free-will offerings , and complaines if any piece of the heart bee wanting , as in many kings of israel . . a good heart doth good duties abundantly : an heart purged by christ , bringeth forth more fruit , iohn . . for herein is the father glorified , verse . . cor. . . abounding in the worke of the lord. to this it striues , for these reasons . first , because it is ready prest , and forward to good , and kept in a preparednesse for euery good worke , it growes full of goodnesse , both in gracious incitations , and gracious actions . secondly , it not onely takes , but seekes occasions of doing good , and so growes rich in good workes . thirdly , the more it doth , the more easie they be , and so come off quicker ; he that doth them quicke , riseth apace . fourthly , it is as busie , and as glad to set forward gods glory , in and by others , as by himselfe , and so in all companies and occasions makes himselfe a gainer . . a good heart doth good duties vniuersally : first , it diuorceth not the two tables , but aimeth at the seruice of god in holinesse and righteousnesse : secondly , it will fulfill all righteousnesse , as taught by the doctrine of grace , which calls on vs for all duties of piety , righteousnesse , and sobriety , tit. . . the loue of god produceth workes of piety , which are sacrifices of praises and prayer , the calues of the lips , morning and euening , and on all occasions . and because sacrifice is abominable , without iudgement and iustice , prou. . . it is carefull to giue euery man his right , and will serue god in seruing man. and because mercy from god , and mercy to man are ioyned together , it delights in all occasions of mercy ; the workes whereof are so many odours of sweet smell , phil. . . thirdly , it attends to all duties , both of the generall calling , and speciall ; is carefull that one duty destroy not , but set forward another ; and is still in the exercise of whatsoeuer is honest , iust , of any praise or vertue . a good heart , like a good seruant , will doe whatsoeuer his lord saith ; as mary to the seruants , whatsoeuer he saith , doe it . as a man that is to plant an orchard , will be sure to get of euery good fruit some : so a good heart will not know any fruit to be good , but will carry some of it . particulars were infinite ; for workes spirituall , and corporall ; duties to them within , and duties to them without , workes of iustice , and workes of mercy ; in giuing , and in forgiuing ; of incitation to good , and hindering of euill . . a good heart doth good duties constantly : for first , grace knits the heart to god , that it may sticke to his seruice , not looking backe : secondly , the writing of gods finger , that is , the law is neuer blotted out , his workmanship neuer defaced ; and so what it is once by grace , as it desires euer to be , so it remaines : thirdly , it sees christ before it , finishing his worke , ioh. . . and so it is his meate and drinke also , to finish his worke : fourthly , it will not giue vp , or cease to doe well , for any crosses , iob . . in all this iob sinned not : the loue of god and goodnesse in that heart is like a raging fire , and much water cannot quench it : fifthly , it is loth , after the suffering of many things , to lose the crowne promised onely to perseuerance , reu. . . bee thou faithfull vnto the death , and i will giue thee a crowne of life . . a good heart doth good duties watchfully : before-hand , to apprehend occasions , as abraham sate in the doore of his tent , to entertaine passengers ; and after the doing , to reuiew them , as god did all the workes of his hands after the creation ; to finde either peace and comfort in them , if well done ; or trouble and disquiet in failing . it knowes they shall enter into a strict examination of a strict lord and master : therfore it selfe will first examine them , whether they were done sincerely , seasonably , cheerfully , humbly , and according to the rules of well-doing . oh the wickednesse of our hearts , who yet conceiue better of our selues ! . some good actions we would doe , but hate the light which should direct vs , and such as walke in it . . some good deeds we would doe at our death , but fearfully outstand the opportunities of grace , and will know no season : christ mourneth ouer vs , as ouer ierusalem . . how proud are we of a little , glorying of our good works , delighting to heare them praised ! whereas a good heart would dislike euery thing . . how seldome measure we our actions by the rules of gods glory , good conscience , and sincerity of heart , but by multitudes and examples of men , doing as the most do , and for our owne crooked ends ! . wee content our selues with the deed or action done , neuer care with what affection , which the lord most respects : as in the widowes two mites , and rich mens superfluitie . . god hath long manured vs , but where is our abundant fruit ? for clusters , wee cannot shew berries . can god be content to finde so little , where he expects so much ? and may not hee expect much , where he hath giuen so much ? shall we neuer come to answere for our meanes , which we are so vnanswerable in ? . how many are falne backe from their righteousnesse , which shall neuer bee remembred ? they seemed to begin in the spirit , but are vnstable and peruerted , whose latter end is worse than the beginning . vii . markes of a good heart in respect of sinne . it knoweth , first , that nothing is properly hated of god , but sinne , as being directly against his law , and his image , who is a god hating iniquity ; and as god himselfe is the chiefe and absolute good ; so onely sinne is the chiefe and absolute euill . secondly , that the proper effect of hatred being reuenge , he is not more sure to sinne , than god to reuenge , one way or other ; yea , vnto the third and fourth generation of them that hate him . thirdly , that all and euery sinne is vpon record : there is an hand-writing against euery sinner , and an obligation in euery sinne binding the sinner , who hath not one farthing to pay for an infinite debt , or infinite forfeit , col. . . fourthly , that all and euery sinne lies in the way , betweene god and vs , and separates from him , and holds good things from vs ; shuts heauen , curseth the earth , and burthens all the creatures . fifthly , that it exposeth to all misery within vs , without vs , both here and hereafter . within vs , the destruction of all gods image , the corruption and guilt of the whole nature ; all euill inclinations against god , and our neighbour ; especially an euill conscience , where sinne lyes at the doore , either vexing and galling it , or dogging and watching it ; which is a very hell before hell . without a man , all the calamities of this life , sicknesse , pouerty , madnesse , shame , death and corruption ; all the proper effects of sinne : gen. . . in the day thou sinnest , thou shalt dye the death . and hereafter , the extreme misery of sinne in all not deliuered by christ , is that eternall death which is the wages of it : the vnsupportable curse , denounced on all that continue not in all things , deut. . . and to be executed on all reprobates in the day of the lords appearing , math. . . goe , ye cursed , &c. hence , . it sees the misery of sinne , and grones vnder the burthen , both the sinne of his nature , for which paul cries out of himselfe as a wretched man ; and dauid , psal. . . and of his life , as the prodigall , who acknowledged himselfe not worthy to be called a sonne : and the sinnes against the gospell , vnbeliefe , despighting of christ and his spirit , as the iewes pricked in their hearts , act. . . . it truly repents for sinne : for which , this heart may be called an house of mourning , an hadadrimmon , or the valley of mourning . in which repentance is , first , confession against it selfe , psal. . . it will not flatter it selfe , but cast the first stone against it selfe , and will say more against it selfe , then all men can : as dauid hauing numbred the people , before the prophet gad came , cast the stone against himselfe , saying , i haue exceedingly sinned , . sam. . . secondly , confession of all the sinnes it knowes : as . secret and hid corruptions : for the good heart knoweth , that god loueth truth in the inner parts ; which made dauid complaine of his originall corruption , and brooding sinne , which none tooke notice of but himselfe ; and the apostle paul , of the law of euill rebelling against the law of his minde : . small and lesser euils ; it extenuates no sinne as little , esteemes none as gnats , moats or mites , which gods law takes order against : it lookes not so much on the matter , as on the forme : it is burdened , and takes notice of the least sinnes , omissions , failing in good things , falling from the first loue , &c. thirdly , in repentance there is remorse , or biting : a good heart cannot commit sin without remorse ; not secret sinnes , because it knowes , nothing is secret in respect of god , with whom it hath to deale ; not most naturall and inbred sinnes , to which it selfe is most inclineable , because it knowes , the more familiar the sinne , the more dangerous ; not small sinnes : dauids heart smote him for sauls lap , as for his head ; the eye feeleth the least moat . and this by small meanes : as soft wax is soone impressed , so is a good heart because of his softnesse . it will melt and resolue more at the very hearing of gods iudgements denounced against others ( as iosiah , . chron. . . ) than an euill heart at the feeling of gods most dreadfull iudgements , as pharaoh , exod. . . peter , when christ onely lookes backe vpon him , gets out and weepes bitterly . it is true , that a good man may lye a while without sound remorse , as dauid nine moneths after his adultery ; though not that time without grudgings : but that time the euill and corruption of it preuailes , and the spirit will not suffer it to lye still , but awake it must , and no sooner wakened then humbled . fourthly , in repentance there is reuenge on it selfe , with holy indignation , for playing the beast before god , . cor. . . thus the publican knocked his brest : and iob abhorred himselfe in dust and ashes , chap. . . and all this a good heart will doe , both secretly , and constantly . secretly , because hee is a iew who is one within , and hee is praised whom god praiseth : and it knowes , that euery sound action of grace , as mortification , repentance , humiliation , must begin within , and flow from thence ; the seat of soundnesse is the heart : and , to take notice of outward things , to reforme them , and neglect the heart , and soule , and secret passages , is to begin at a wrong end . constantly , because it sees such dayly ruines in the soule as make it continually mourne , and put it to a continuall charge and labour in repairing it . and this is to grieue sincerely , for sinne as sinne , as the offence of god , not for punishment : whence it is called godly sorrow , . cor. . . . a good heart , because it knowes , that the greatest happinesse stands in the pardon of sinne , psal. . . and the conscience can neuer be rightly quiet , but in declaration of forgiuenesse , it labours most for assurance of the pardon of sinne , with strong cryes for mercy , psal. . . and to feele the ioy of saluation , vers . . in many seuerall petitions , wash me , clense me , purge me with hysope : with importunity , as dan. . . and endlesse repetitions , as ●he poore starued begger fo● relie●e , or the condemned person for a pardon ; 〈◊〉 the poore publicans prayer was , god be mercifull to me a sinner . it sees more need of gods fauour , then of life , and therefore more eagerly desires it , and pines till it feele the sence of it . it sees his filthy nakednesse , and is neuer quiet without a couer : his horrible foulenesse , and is euer washing and bathing in the lauer of christs blood , and the teares of true repentance . it feeles a deadly sore , and cannot bee eased without application of gods saluation . . it feareth and watcheth all sinne to come , as it hateth and shameth for all sinne past . as nature shunnes and feares all serpents , euen little ones as well as great : so grace shunnes all sinnes , and hates them , being the spawne of the serpent . first , it knowes all are hatefull to god , all preiudiciall to the soule , as one hole in a ship , or one swine in a garden , or one fly in the apothecaries box , is enough to spoile all ; therefore it watcheth all . secondly , seeing small sinnes are commonly harbingers to greater , it dares not venture on the smallest . thirdly , it knowes that the way to auoyd finall defection , or back-sliding , is , to feare staying a little . fourthly , it feares the shew , the taste , the occasions , the first appearances of sinne , lest from the broth , it easily fall to the flesh . fifthly , it feares and hates his owne sins , more than all other mens : and not as it is said of anthony , he hated the tyrant , not tyrannie . rom. . . i hate that i doe . sixthly , it hates and feares his owne inward sinnes , as much as the outward ; wisely damming the fountaine and well-head , and stocking vp the root . seuenthly , it hates and feares the repetition of sinne , and much more shakes off the habite of it , lest hee should suddenly grow to expertnesse in the trade . lastly , it hates and mournes for other mens sinnes , and stops them when he can : psal. . . phil. . . — and now tell you weeping . yea , the sinnes of others against god , more smite a good heart with sorrow , than their owne sinnes can an euill . . it retaines and still renewes a full purpose of not sinning , so as though it sinne , the conscience can testifie that it is carried against the setled purpose of it . dauid sweares and vowes he will keepe the righteous iudgements of god : and , away from mee ye wicked , for i will keepe the commandements : act. . . with full purpose of heart cleaue to the lord. psal. . . surely they worke no iniquity : they doe sinne , but not as workemen , they cannot plot it , but are simple to doe euill , rom. . . now an euill heart may be humbled and grieued for some sinne , but rather for some actuall sinne past , than the sinne of nature , and that not as sinne , or an offence of god , but either for some iudgement feared : so ahab put on sack-cloth , . king. . . or some already executed , exod. . , . or , if there be any release , and the iudgement be a little ouer , it returnes afresh to the old course , as a dog to the vomit , . pet. . . . it can make shew of repentance , yet is but as a cloud without raine , his teares are soone dryed vp , he goes away , and forgets he was washed ; he can be bold enough to sinne , and is onely ashamed to confesse his sin ; or if he doe , it is in grosse , in the lumpe , with excuses and extenuations . . it will be at little or no paines for the pardon of sinne : the assurance of it , it thinkes either impossible , or vnnecessary . it cannot throughly resolue to leaue sinne , and therefore cannot bee so earnest for forgiuenesse . . it can purpose sinne , and reioyce in a future sinne . esau saith , the dayes of his fathers mourning will once come , and then he will slay his brother . absalom carries a purpose of killing his brother amnon two yeeres together , and then doth it . this plotting and contriuing of sinne is a sure signe of a wicked heart . . it can repeate sin remorslesly , till it can trade , and come to bee expert by often committing ouer the same sins , and let them grow to customes , habits , natures . . it can defend and pleade for sinne , cloking bad actions , with good pretences , or good meanings . saul saues the fat for sacrifice . absalom will be king , to doe iustice ; and he will begin to execute iustice with rebellion and treason , against his owne indulgent father . . it can glory in sin : phil. . . — whose glory is their shame ; which is true of drunkards , swearers , proud persons , &c. all of them farre from grace , farthest from a good heart . these are the notes of a good & an honest hart : of which i will say to you , as the lord himselfe sometime said of the israelites , deut. chap. . vers . . oh that there were such an heart in you , to feare your god , and keepe his commandements alwayes , that it might bee well with you , and with your children for euer . now hauing spoken , . of the meanes whereby the heart becomes good , . of the marks whereby it is knowne so to be ; we come in the third place to the motiues , which is the last thing in the description of this last soyle . i. onely such an heart keepes the word to saluation . fusty vessels are not fit for the precious liquor of sound and sauing knowledge , and the graces of the spirit . the law is spirituall , and the place where the lord layes it , is in the spirit , and heart of his elect , in whom onely he hath wrought a care to keepe it : psal. . . i haue hid thy word in my heart , that i might not sin against thee . the lord hauing written his law in tables , made choyce of y e arke , to lay vp the same safe , exo. . . thou shalt lay in the arke the testimony , that i shal giue thee . now this arke must be ouerlaid with pure gold , both within , and without : signifying , that the godly heart , which must keepe the word , must be sincere within and without : and euery other heart but the good and honest , will shake the word out , one time or other : hence dauid prayeth , psal. . . let my heart bee vpright in thy statutes , that i be not ashamed . ii. god esteemeth the goodnesse of our works , by the goodnesse of the heart : ier. . . i the lord try the hearts , to giue to euery man according to his work . hence many workes of ciuill men , glorious and beautifull to the eyes of men , are hatefull to god , because they flow from the filthy puddle of a corrupt heart . for as an euill action for matter can neuer bee made good by a good intention of the heart ; so a good action for matter can neuer be good in acceptance , from an euill and deceitfull heart . if the spring be corrupt , so are all the streames . hence also god esteemeth good duties perfect , when the heart is sincere : because , what is wanting in the manner and measure of obedience , is supplyed by soundnesse , and made vp by the goodnesse of the ●●art : and therefore in scripture , vprightnesse and perfection are put one for another . the widowes mite was in it selfe very light , but putting her heart to it , made it ponderous : adde thy heart to thy mite , and it shall be accepted as a talent . hence the scripture saith , god iudgeth not as man : we iudge from without , god from within : we proceed from the effect to the cause ; hee , from the cause to the effect : wee iudge the heart by the worke ; hee the worke by the heart : we looke first to the sacrifice , and then to abel ; hee first hath respect to abel , and then to his sacrifice . hence we see a mite in sincerity accepted , and a talent from hypocrisie reiected . iii. without this good and honest heart thou losest all thy labour , all thy graces , all thy hopes , all thy expectation . if they come not from a pure heart , he that is pure , & looks with pure eyes , reiects them all . if thou beleeue not from the heart , rom. . . it is vanishing and temporary . if thou liftest not vp pure hands in prayer ; that is , the prayer of a pure heart , suppose thou diddest weare thy tongue to the stumps , and thy knees horne-hard , thou losest all thy labour : therefore paul describeth true worshippers , . tim. . . to be such as call on the lord with a pure heart . if thy loue be in word , and tongue , and not in truth , thy heart cannot assure thee that thou art of the truth , . ioh. . , . if thou doest not from the heart obey the forme of doctrine deliuered , rom. . . all thy obedience is lost , without recompence , without acceptation , yea abominable . finally , whatsoeuer we doe , doe it heartily vnto the lord , and not vnto men , col. . . the kernell of all duties lyeth within , in the true disposition of the heart : without which , all is as an empty shell , which when it comes to cracking and opening , the hypocrites hope faileth . see we not in the day of iudgement many shall pretend great matters done in preaching , or prophecying in the name of christ , and casting out diuels in the same , frequenting christs presence , wee saw and heard thee in our str●ets , and so expecting some great reward , for so great and glorious workes ? but , not being sound at heart , all these things are no better esteemed then working of iniquity , and recompenced as hatefull sinnes ; depart from mee , ye workers of iniquity : for all the sacrifices of an hypocrite are abominable , his very prayers abominable , esa. . bring no more sacrifices , but wash you , clense you , and then come , let vs reason together . esa. . . the iewes vrge god with their fasting , and yet are sent away empty . iv. a good heart is the essentiall difference or distinction betweene a godly man and an hypocrite : whosoeuer wants it , shall receiue his portion with hypocrites . the pharises make cleane the out-side : a good christian heares his master say , thou hypocrite , first make the in-side cleane . as the hypocrites religion is made but a couer or cloke , so he vseth it as a cloke to cast on and off as hee list : and as men make their clothes , so doth hee his religion ; so it be some fine stuffe without , they care not what base lining they put in : but the sound christian is as the kings daughter , psal. . . all glorious within , like a late fashion of great men , lining russet or base clokes with taffatie or veluet cleane thorow ; or like the hangings of the sanctuary , without , course badgers skinnes , within , fine linnen embroydered , exod. . , . the hypocrite desires to seeme , either onely or principally : the sound christian desires to be acceptable . saul , when hee knew gods minde in reiecting him , yet honour me ( saith he ) before the people , . sam. . . the sound christian , knowing the minde of god in electing , iustifying , and sanctifying him , endeuours both liuing and dying to be indeed acceptable vnto him . an vnfaithfull and euill heart , that departs from god , hath faire showes , goodly greene leaues , a kinde of faith , ioy , profession , and will giue god euery thing but a good heart , which gift he only calls for : which because hee with-holds , hee shall neuer speed so well as a sound christian , who can giue nothing but true desires of a changed and sincere heart . v. the whole comfort of a christian vnder god , is in a sound , honest , and good heart . as first , all inward comfort , . cor. . . this is our reioycing , euen the testimonie of a good conscience , that in all simplicity and godly purenesse we haue had our conuersation . this ioy is the ioy of gods people , which the stranger enters not into : and of it our sauiour saith , none shall take it from you : it is like a little veine or spring which euer runneth : whereas the ioy of an hypocrite , which makes a greater show and noise then the other , is like a great pond , cleare at top , muddy at bottome , dried vp in summer when is most need of the waters of comfort . secondly , in outward opposition , when men who cannot abide sincerity , obiect to vs that all is hypocrisie , and scorne vs for the things we doe , when ismaels scoffe vs for the blessings sake ; that from the world we haue small comfort and encouragement in our godly way ; now wee may finde comfort and peace in the sound constitution of our hearts : . sam. . . dauid being scorned by michol for dancing before the arke , and called foole for his paines , contemned that contempt : for he did it in the vprightnes of his heart , and would be yet more vile . paul teaching the strictnesse of christian religion , to bring christ into the hearts and liues of men , was counted an heretike , but professed , after the way which ye call heresie , doe i worship the god of my fathers . apply wee this to our selues . a good conscience as a brazen wall , feares not the arrowes of scorners and aduersaries . iobs innocencie will beare his aduersaries booke of accusations , on his shoulder . thirdly , in personall affliction , this good heart ministreth great comfort : . in inward temptation , when satan shall obiect , as against iob , that thou art an hypocrite ( then which , no temptation more assaulteth or infesteth the poore christian : ) looke what way thou canst , not hearing , not praying , not fasting , reading or almes can answere it , but onely the sincere and inward disposition of an honest heart in all these ; he is molested with hypocrisie , but not subdued by it . so when satan shall obiect the weaknesse of thy faith , or the defects of thy obedience , and that god cannot accept so broken and sinfull performances ; nothing can answere this dart , but sincerity of heart , manifest in true desires and endeuours , which god accepteth , beholding mercifully what a man hath , not what he hath not . sincerity makes light things massie and ponderous , where hypocrisie makes talents lighter then feathers . so if he obiect thy heauinesse and vntowardnesse in prayer , that thou prayest coldly and distractedly , the only answere is , god regards not the tune of the voyce , the phrase of speach , the sound of words , or eloquence of tongue , but the affection of the heart , as in moses , exod. . . and hanna , . sam. . . . in outward affliction , onely a good and honest heart beares a man vp . iob in all his troubles had no other comfort , chap. . . vntill i dye i will neuer take away mine innocencie from my selfe . when abimelech was threatned for taking sarah , it was happy and comfortable to him that hee could say , with a good and an vpright heart i did this , gen. . . what a strength is it , when afflictions take a man in his way , and while with a good heart he goes about his businesse ? but if crosses come , while a man is wandring , or his heart rouing after vanity , this disposition adds a sting to the affliction , when the heart shall smite it selfe , that it suffers as an euill doer . fourthly , in respect of perseuerance in good , a good heart onely ministreth comfort . for as an apple rotten at core must faile and perish , seeme it neuer so beautifull : so all graces shall wither , that are not soundly fixed in a good and honest heart . it is not leaues and showes without , but soundnesse of sap and iuice within , that makes the tree continue in fruitfulnesse . one time or other the word of god blasts the hypocrite , as the fruitlesse figge-tree , and then how soone is it withered ? inquire after his graces , his zeale , forwardnesse , diligence , ioy , faith , loue ; his place cannot be found , his place in the profession shall be as empty as dauids when saul asked after him . he that builds on the sand , and in soundnesse of heart settles not himselfe on christ the corner stone , as our sauiour said of the stately buildings of the temple , so may wee say of this man who held a beautifull place in the church , and shined in many graces , see you all these things ? the time comes , when a stone shall not be left on a stone : the fall of his house shall be great : and of the ruines of his graces wee may say as the merchants of the riches of rome , reuel . . . in one houre shall so great riches come to desolation . but the vpright of heart shall neuer be ashamed . fiftly , in the life time , the lord will doe them good that are true of heart , psal. . . hee will be mercifull to his defects , that prepares his heart to seeke him , though hee be not clensed according to the purification of the sanctuary , . chron. . . hee will shew himselfe strong with the vpright heart , chap. . . let them be neuer so weake in themselues , gods strength shall perfect all their weaknesses . let all the world condemne them , yet he will iustifie them as true nathaniels , in whom is no guile . in a word , prosperity is their portion in this life , . chron. . . hezekiah in his workes sought the lord , and prospered . sixtly , in his death , this comfort shall neuer be shaken out of his heart : when death shall sunder his soule and body , it shal neuer seuer his heart from the soundnesse of it ; hezekiah , when sentence of death was passed against him , the conscience of his honest and sincere heart comforted him , esa. . . o lord , thou knowest , i haue walked with an vpright heart , &c. at this time it will not comfort a man , to haue done neuer so excellent workes , but the manner of doing , and his true endeuour shall comfort him . lastly , in the day of iudgement , onely the good and honest heart shall lift vp the head before the iudge of the world . as a faithfull companion , it will goe with vs before the iudge , and plead , where no other proctor can be admitted , no other friend can appeare for vs. but how dare an hypocrite , who hath nothing but chaffe , and straw , and stubble , stand before the fire of that great day , which nothing but golden soundnesse and sincerity can abide ? no matter how thou canst gild thy selfe ; if thou beest not golden , the fire shall consume thee . but be thou the meanest creature , that the whole earth can present before the iudge , with an honest heart , that hast been faithfull and sincere in a little , in the basest calling and estate that euer was any ; that day shall preferre thee aboue hollow-hearted professours , preachers , yea princes . for then it shall be better ( to vse augustines comparison ) to be a little small finger that can doe no such seruice in the body , if sound , than to bee an eye of admirable quicknesse , and vse , for the guiding of the body , if vnsound , darke , or ready to fall out of the head . hauing thus largely shewed the nature of this soyle of good ground , and therein both how it comes to be good ground , and how it may be so discerned , with motiues thereunto ; we proceed now to the successe of the seed in it , which is said first to bring forth fruits , which fruits are in the second place described , . by the plenty , an hundreth fold : . by the continuance , with patience . doct. . the good heart is a fruitfull heart : as good ground is fruitfull ground . the good ground heere is called in math. . . a good tree : and euery good tree brings forth good fruits : and math. . . a good man , out of the good treasury of his heart , bringeth forth good things . here , for the explaining of the doctrine , consider three conditions of these fruits : . for the kinde : . the season : . the meanes . for the kinde : in generall , they are the power of the gospell in the whole man , phil. . . and , as all fruits comming of seede , are of the same kinde and nature with the seed . not fruits of the flesh , which are so ripe and rise euery where : nor fruits of ciuill righteousnes , in dealing with men , from which many conclude themselues good ground , being voyd of piety , knowledge , and the feare of god : nor fruits of illumination , by which men are able to vnderstand and speake sensibly of matters of religion , but care not how little they practise : nor fruits of the externall profession of religion , or externall reformation , which are as faire leaues , and greene blades , that shall wither and faile . for all these fruits wee haue found on the former bad grounds . but these fruits are fruits of grace , resembling the author , the spirit of grace ; and thence called fruits of the spirit , gal. . . and the seed , the word of grace , act. . . and fruits of righteousnesse to the praise of god , phil. . . and fruits in holinesse , rom. . . in speciall : these fruits are either inward , or outward : for a good man is first fruitfull within , and as all other fruits , so these come from a root within . inward fruits are , . righteousnesse of nature , by sanctification of the spirit , soule , and body : . good thoughts , and motions , and purposes of heart : these counsels of heart make a man praised of god , . cor. . . . good desires , longings and faintings after god and his graces , prou. . . the desire of the righteous is onely good : . good affections ; as sorrow for sinne , loue , feare , zeale , patience , compassion and tender-heartednesse , and many such like , in gal. . , . outward fruits are , . good words , sauory , edifying , pure and wholesome : therefore in prou. . . the mouth of the iust is said to be fruitfull in wisdome , and his lips to feed many , as fruits do : . good works are good fruits ; because they issue from the root of faith and charity ; because they please god , as fruits the palate ; because they witnesse the life of faith , as fruits the life of a tree ; and lastly , because they profit others , who are relieued and comforted , as with most pleasant fruits . now wee may not thinke , that onely building of colledges , churches , hospitals , & great and bountifull almes , which a few can performe , are good workes , as is defined by the church of rome : but those are good workes , which euery beleeuer can and doth performe within the compasse of his calling , both generall and speciall ; such as mortification of sinne , faithfulnesse , diligence in the duties of christianity , and of the speciall callings , mercifulnesse to the poore saints , or whatsoeuer else is commended in the word , or approued of god as acceptable fruits , yea and rewarded , be they neuer so meane and base in the eyes of men : a cup of cold water shall not lose his reward . for the season : these fruits are ripe and timely , differing from the blasted and withered fruits of the former grounds . wee haue seene sudden fruits as sudden flashes , in the three former grounds , and great professors like ephraim , whose goodnesse was as the morning dew , hos. . . we haue heard of them , not whose leafe onely hath failed , but the stalke , and blade , and all that made shew aboue ground , or fed it within . but this fruit giues not ouer till ripenesse , and the soundnesse of it is discerned by the constancy and maturity . for the meanes : these fruits are produced to ripenesse by keeping the word ; so the text saith , they keepe the word , and bring forth fruits . lose the word , and lose all fruits . the former grounds kept the word , but not long enough : they admitted it to lodge as a ghest for a night , but not to dwel in them . but dauid voweth to keepe the word euen to the end , psal. . . and he would not keepe his life , but to keepe the word , vers . . this ground keepes the word , in the eare , by hearing it , in the memory , in the heart , prou. . . binde it on thy heart : in the hand & practice , in meditating and thinking on it , in praying for blessing , that it may bee a fruitfull word , and in constant striuing in new obedience . and by these meanes it holds out , and brings fruits to perfection . now euery good heart is thus fruitfull , producing fruits answerable to the gospell , in due season , vnto ripenesse , by meanes of keeping the word , act. . . the iaylor , assoone as euer hee was conuerted , what a number of good fruits produced he ? now hee cries out of himselfe , would faine know what he might doe to be saued : now he brings the apostles forth of prison , who had laid them in : he washed the stripes that he had inflicted : he set meat afore them , brought them into his house , heard the word , was baptized , and reioyced that he beleeued , and went to the gouernours , and got them quite released . the like of lydia , vers . , . nay , a good heart , let it haue neuer so small meanes , or opportunity , it will shew fruits . the theefe conuerted , of a barren malefactor , is now become a fruitfull professor . the ground euen now ouergrowne with cursed weeds and brambles , of hainous sinnes , is now in an instant , and almost for an instant fruitfull , in confession of his sinnes , in rebuking the sinnes of his fellow , in giuing a sound testimony to christ , aboue all the scribes and iewes , yea , when his disciples durst not , and in earnest prayer to christ for a little remembrance of him . reasons . . because the person is set into so liuely a stocke , that he must needs bee incontinently fruitfull . whosoeuer is set into christ , were hee as dry as aarons withered rod , he shall presently bee changed into a flourishing and fruitfull tree . rom. . . so yee brethren are ioyned vnto him that is raised from the dead , that ye should bring forth fruit vnto god. and because the beleeuer is not onely set into christ , but abideth in him ; therfore he continueth fruitfull to the end , ioh. . . . because the beleeuer is now become gods worke-manship , in christ iesus created to good workes , which god hath ordained for him to walke in , ephes. . . and the lord cannot faile of his end in his actions . but , as he commanded man created at first , bring forth fruit and multiply , so now creating him againe in iesus christ , he begets them , that they may goe forth , and bring fruit , and glorifie him . . because the beleeuer is now led by the spirit , who is not barren or idle in him , but fruitfull in all variety of fruits of grace , as they are described , gal. . , . a tree must liue before it beare fruit : now we are quickned by the spirit . the same spirit plants vs in gods house , and adds his blessing to that plantation , psal. . . the same spirit waters vs with the waters from vnder the sanctuarie , ezek. . . and so makes vs fruitfull by a spring of liuing waters . the same spirit purgeth vs to be a peculiar people , zealous of good workes , tit. . . . there is the same reason of the parts , and of the whole . but the whole field , the whole church is a fruitfull ground : cant. chap. . vers . . the church is compared to the goodliest garden that euer was heard of , stored with the most precious plants vnder heauen , most delectable fruits , and the chiefest spices ; shadowed by pomegranats , camphire , spikenard , calamus , saffron , cinnamon , &c. it is not a waste , an heath , a wildernes , but a new paradise of god , planted by his hand : a garden of greatest pleasure , and god takes pleasure no where else : a garden in which the tree of life , that is , christ iesus is to be tasted and fed on to eternall life : a garden , in which a riuer runnes foure wayes from the same fountaine , that is , the gospell runnes freely , streaming from the foure euangelists : a garden , in which man was placed to til and dresse it , so in the church , men are gathered to exercise duties of piety and loue ; a garden furnished with all manner of trees for fruit or delight , cant. . . a vineyard , in which are all kindes of sweet fruits , old and new . whence euery member being a part of the whole , must also abound and flourish in all holy vertues , and the sweet fruits of faith and loue . vse . let vs try ( as men doe ) the goodnesse of our ground , by the fruitfulnesse of the crop it yeelds . if it be good ground , it brings fruits answerable to the seed . the rules of triall are these . . if barrennesse be a signe , and a true informer against bad ground , how many that haue long professed christ , and been long hearers , are conuinced to be bad and cursed earth , because of their barrennesse and fruitlesnesse ? numbers of carnall gospellers content themselues with a forme of godlinesse , denying the power , like the cursed figtree , they haue leaues , but no fruit : vnder the meanes , they liue voyd of faith , voyd of gods feare , voyd of loue to the word , voyd of obedience : scorne to reforme any thing , are as loose and disordered as at first , as hatefull and scornfull of the meanes , as euer : are these good ground ? no , no , their fruits bewray them what they are . let them beware in time at their own perill : this barrennesse in the gospell is accursed with cutting downe , and with euerlasting fire , math. . . . rule . if good ground bring timely fruits , so soone as euer the seed falls on it , are they good ground that are so slowe and heauie to any good fruits , as somtime they are , resoluing seuen and seuen yeeres to giue vp some vnwarrantable lusts , or vndertake some commendable duty ? nay , some neuer resolue to doe good till they die ; but , then they will repent and be better , &c. but what ? darest thou liue so neere the curse of god , as that ground on which the raine often falleth , heb. . . which yet is not seen on thee ? diddest thou marke in the theefe conuerted , what a number of excellent fruits presently appeared ? seest thou not the commendation of the colossians , chap. . . that the gospell was fruitfull among them from the first day they heard it , and truly knew the grace of god ? ( for thou neuer truly knewest the grace of god , who abidest vnfruitfull , & takest dayes with god. ) considerest thou not what a singular praise , yea and mercy of god it is , to haue the word worke speedily , and to hasten our fruits ( were it possible ) from the day that we heard it ? how many sinnes should then be cut off ? how many good duties vndertaken , and the reckoning furthered ? oh heare at length christ knocking , & resolue presently to open : if thou hearest his voyce this day , harden thy heart no more . how long shall he be with thee ? how long shall he suffer thee ? take heed of that sentence , pro. . . because i haue called , and you would not answere , behold , it shall come to passe , that you shall call , and not be heard ; yea , i will laugh at your destruction , &c. . rule . good ground bringeth fruits in kinde answerable to the seed : and the fruitfulnesse in christianity , is a godly conuersation beseeming the gospell , phil. . . it bringeth not weeds , not thistles , not brambles . but how comes it , that the seed being so pure , holy , yeelding , the fruits are so contrary ? did not the master allow , & the seruants cast in good seed ? whence then are these tares , of generall profanenesse , ignorāce , swearing , lying , sabbath-breaking in most vnconscionable maner , cōtempt of magistracy , & of ministry , iniustice , vsury , slandring , scoffing at goodnes , drunkennes , gaming , hatred of the light & bringers of it , repining at their prosperity , and the like ? whence , i say , are they ? are these fruits beseeming good ground ? or are they any way like the seed ? i dare say , a man may finde as good fruits as these , among the turks , and barbarous heathens , where the seed neuer came ; nay , in hell it self , where is no other ground but such as this . let no man deceiue himselfe : such rotten fruits argue rotten hearts : god wil reape no such haruest , he will owne no such ground . . rule . if good ground bring ripe fruits , with constancy and continuance , euen in their age , psal. . . what goodnesse is in that ground , that hath giuen ouer his fruits ? that hauing had leaues and shewes of profession , and some goodnesse , hath euen cast away the leaues , farre worse than the cursed figtree , which had leaues , yet escaped not the curse ? these were neuer planted into christ : for , had they been so , the father had purged them to haue brought forth more fruit : neuer members of the church : for , had they been of vs ( saith the apostle ) they would haue continued with vs : neuer good in deed and in truth ; for a good mans leafe shall not fall , psalm . . . and , if euery man shall receiue according to his fruits , ier. . . these men shall one day know , & feed vpon the bitter fruit of their declining & apostasie , whē they shal beleeue , ( or feele what they will not now beleeue , ) that it had beene better for them neuer to haue knowne the way of truth , then haue departed from the holy commandement . vse . labour to be fruitfull christians : content not your selues with leaues , and the forme of religion , but as trees of righteousnesse , shew forth your grapes and figges , and sweet fruits : let god and man gather them , and taste them . for , what comfort is in a fruitlesse condition , by which a man must know , first , that the word of god for all his hearing was neuer rooted in his soule ? for then it had beene fruitfull in grace . it is no barren seed , where suffered to root . secondly , that he is an vnbeleeuer , while he professeth all the articles of christian faith , and liues among christians . for faith worketh by loue , and is fruitfull . thirdly , that hee is destitute of the loue of god , which affection if it swayed the heart , it would vnite it to the thing loued in all duties of piety : if it loued god , it would keepe his commandements , ioh. . . it would constraine him to fruitfulnesse , . cor. . . fourthly , that hee is lyable to that deadly and irrecouerable fall that hypocrites come vnto ; whose foundation being in the sand , the fall of that house is great : such are the fruitlesse hearers , who heare and doe not , math. . . lastly , that hee is euer vnder that heauie curse , which is neuer farre off him , heb. . . the earth that drinkes in raine , and brings bryers and thornes , is neere vnto cursing , and the end is to be burned . obiect . but we are fruitfull christians . we come to church , and delight to heare good sermons : we commend our preachers , loue some good men , speake against common abuses , pray in our families , repeat sermons , reforme some euils in our selues , and ours . answ. but beware you deceiue not your selues with leaues for fruits , as all this is in many . it is with many christians , as the fig-tree cursed by christ , so flourishing , as it deceiued christs owne expectation ; whereupon it receiued sentence , neuer fruit grow on thee henceforth . therefore looke to thy selfe , and to thy fruits : . see thou bee a branch of the vine . . know the truth as the truth is in christ , to cast off all sinne , to resist all lusts , to forsake all knowne euils . . walke as christ walked , . ioh. . . is thy life , thy actions , speaches , yea , and thoughts squared to the word ? endeuourest thou to know further , and practise the whole will of god reuealed ? doest thou all duties in true purpose and constitution of heart ? bringing euen thoughts ( which are thought so free ) into conformity with the word ? this is to be a fruitfull christian. all other blazes and showes will but bring thee to the end of an hypocrite . an hundreth fold . from the fruits of the ground which is good , wee come to the measure . our lord following his comparison , noteth the profiting and prosperity of the word in a good heart , by the increase of seed cast into good ground , which increaseth sometimes an hundreth fold . neither speaketh our sauiour by hyperbole , or excessiue speach : but according to the maner of the best ground in canaan , which brought an hundreth fold increase . not to speake of other stories of herodotus , who writes of the countrey of thy cynipians , that it brings three hundreth fold : nor of plinie , writing of blazacium , a countrey in africa , where the people for euery bushell of seed receiued . fold increase : the scripture ( gen. . . ) sheweth , that isaac sowed in gerar ( a barren countrey in comparison of canaan ) and receiued an hundreth fold increase . quest. doth euery good ground bring increase an hundreth fold ? answ. no : as this euangelist shewes , that there were three sorts of vnfruitfull hearers , so the other compared with this , shew , that there are also three sorts of fruitfull hearers : for matthew and marke say , that the good ground bringeth fruit , some an hundreth , some sixty , and some thirty fold . therefore all bring not an hundreth fold . quest. why doth our sauiour mention three degrees of fruitfull ground ? answ. . some of the fathers , as augustine and ierome , say , it was to note a difference betweene virgins , widowes , and married persons : some , as theophylact , apply it to anchorites , monkes , and laickes . an idle conceit : as if any outward estate cōmended a man to god , more then other , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no respecter of persons : or as if abraham , isaac , iacob , lot , moses , peter , iohn , both married , and some of them secular men , did not as well bring forth an hundreth fold , as any of their vestall virgins . . the rhemists in their annotations on math. haue a brainlesse deuice , applying it to the difference of merits in this life , and of rewards in the life to come ; that virgins merit here , and shall obtaine there an hundreth fold , widowes sixty , married persons thirty . as if any estate or person could merit at all : or as if our sauiours intent had beene to shew the difference of the saints glory in heauen , and not of hearers in earth . but . our sauiour of purpose in the other euangelists mentioneth the . degrees of fruitfull hearers : for . reasons . first , to note the free disposition of gods grace and powerfull working , who euen in such , as in whom the word is fruitfull , tyes not himself to a certain measure , but distributes to euery one according to his good plesure . for as in the same field , the soile , the sun , the ayre , the seed , the seasons are the same , yet in y e fruitfull seeds some bring more tilloes , some fewer , some but ten graines , some . some . according to the blessing of god : so in this spirituall husbandry , wherein the lord is ( as in all other things ) a most free agent , bound to no lawes or obseruations . secondly , to comfort & encourage himselfe , his disciples , & ministers , who , though they lose much labor in the . bad grounds , yet y e good ground makes amends , in which none are fruitlesse , but if they bring not an hundreth fold , yet they may . or . and , if there be but a few that bring an hundreth fold , they shall abundantly recompence the barrennes of many grains . thirdly , to comfort & strengthen such as haue not , nor can attaine this hundreth fold , though their endeuours be true and earnest . those that haue not attained the highest measure of grace , but are in the middle sort of christians , nay , suppose them in the lowest formes who bring thirty fold fruits , are not to bee despised . christ neuer quenched smoking flaxe : himselfe here honours them with the name of good ground , as well as those of the hundreth fold : and as the husbandman , if hee see a graine bring an eare that hath neuer so few cornes in it , farre vnder . or . or . hee reiects not , nor scornes it , but is glad of it , and carries it into the barne : so the inferiour christian , who hath soundnes with the smallest measure , is esteemed of christ , and much set by : hee that had but two talents , and gained but two , heard as well euge , bone serue , well done , good and faithfull seruant , as hee that had gayned ten , math. . . quest. but why doth our sauiour here speake only of the hundreth fold , the highest degree of fruits ? answ. to set before vs the ayme and scope of euery good hearer : teaching vs , that a christian man must not content himselfe to be a fruitfull hearer , but must striue to the greatest measure of grace , rising , if it be possible , from thirty to sixty , from sixtie to an hundreth fold . phil. . . the apostle prayes they might be filled with the fruits of righteousnesse : as a vessel that cannot hold a drop more : which though we cannot attaine , yet euery godly man must ayme at it . none will denie but that we should doe righteously , and doe good workes in this present world : but that is not enough , vnlesse we be filled with fruits of righteousnesse , and be rich in good workes . col. . . the same apostle for another church prayes , not onely that they may be fruitfull christians , but fruitfull in all good workes , and increasing in the knowledge of god ; yea , fulfilled in all knowledge , wisedome , and spirituall vnderstanding : that as a full vessell hath no emptinesse or vacuity in it ; so no part of a christians life or conuersation be barren or empty of good fruits . . pet. . . grow in grace , and in the knowledge of our lord iesus christ : comparing christians to trees , which flourish to a goodly stature , but herein vnlike them : ordinary trees haue their seasons to grow , but these trees of righteousnesse must euer grow , euery time and age is their season , and most in their age , when other decay . and againe , whereas they may grow to bring a great measure of fruits , euery one of one kinde , these must not onely bring abundant fruits in measure , but in variety ; euery one tree must be abundant in all the fruits of the spirit , described , gal. . , . as might be shewed in the particulars . reasons . . a great measure of grace makes greatly for the glory of god : ioh. . . herein is the father glorified , that ye bring much fruit . papists thinke there is no vse of good workes , vnlesse we say they merit , iustifie , and saue vs. but they set out of sight gods glory , the mayn end of them , to aduance themselues . for as it is the praise of the husbandman , when his field , orchard , or garden is fruitfull aboue other mens : euen so we being his husbandry , a part of his garden and paradise , branches of his vine , planted , tilled , sowne , and set by his hand , care , word and spirit , doe then commend his husbandry , when we are laden with fruits of the spirit , which are to the praise of god. . thess. . . the lord fulfill the worke of faith with power , that the name of god may be glorified . . the striuing to a great measure of grace , conformeth vs , . to the image of god , who is an vnbounded ocean , and an immense sea of grace and goodnesse , and the more fruitfull and full of grace the creature is , the liker it is to god , and the neerer to his nature : . to the image of his word , both the law which requireth perfection of grace , and the gospell , which is the wisedome from aboue , full of good fruits , iam. . . . to the image of iesus christ , making the members like the head , who was full of grace and truth , ioh. . . . to the image of our first estate in innocencie , where was no defect : and . of that blessed expectation which wee are to frame and aspire vnto , in which , the saints already gathered to god , haue put off all defects , and , being full of the glory of christ , doe see him as he is , and see him to be like him . . the being of a christian stands in truth of grace , but the well-being in strength of grace . his acceptation is for truth of grace , neuer so small ; but his commendation is in strength and further measure of grace . christ quencheth not , but accepteth a small measure of grace , but commends grace in great measure . nay , where sometime he reproues a small measure of faith , o ye of little faith , hee magnifies a greater measure , o woman , great is thy faith : and of the centurion , i haue not found so great faith , no not in israel . not loue , but louing much is commended , luk. . . many sinnes were forgiuen her , for she loued much . it was the great commendation of stephen , that he was full of faith and power , act. . . and of dorcas , that shee was full of good workes and almes which she did , act. . . . the abundant measure of grace , is the maine strength and comfort of a christian : first , in tentation ; for satan assailes the weakest , when and where the weakest ; so doe seducers and deceiuers . now a strong faith is a strong shield , great knowledge as a strong wall and trench , great loue of god , a strong binder . secondly , in persecution or affliction for well-doing : strength of faith and patience will make them grow as the palme and camomile , vnder that burthen which sinketh and oppresseth weaklings . iacob persecuted by esau , flyes to god , and by strength of faith and prayer wrestles with god , and preuailed with god , and men . the canaanitish woman ouercame christ himselfe by strength of faith . thirdly , in death he can be bold , fearelesse , and ioyfull , the conscience testifying of his fruitfull life . faith clasping christ fast to the soule , maketh him depart in peace . fourthly , in iudgement it shall hold vp his head , when he can bring in an increase of fiue or ten talents ; at what time , according to the measure of fruits , in grace shall bee the measure of glory , fiue talents , fiue cities , ten talents , ten cities . . a christian must striue to an hundreth fold measure , because he that labours not in addition to his fruits , is on the losing hand , and at last shall lose them all . to sit downe , and not perseuere , is to lose all his labor . he that continueth to the end ; shall be saued . a sound christian therfore expects not his sabbath or rest here , nor to cease from his labour , till he come into heauen ; which makes him with paul forget things behinde , and presse still forward , phil. . . and the commandement is , to finish our saluation with feare and trembling , phil. . . and the end ( wee say ) crowneth all . vse . to reproue such as stand at a stay in religion , as hauing grace and religion enough , and they need no more : who are to know , that they may suspect the truth of that grace which flatters it selfe , and conclude those beginnings to bee deceitfull , which are not followed with constant increase . againe , they mistake true grace , which is not so soone attained as they thinke , being as a graine of mustard-seed , which neither roots , nor growes , nor spreads to a tree suddenly , but by degrees , and is dead further than growing : and the lords talent , which thou must occupie to increase till he come , luk. . . and , giue vp thy trade once , thou must needs proue bankerupt and beggerly . lastly , euery man would conclude thus in naturall things : if he see his corne in the field stand at a stay and neuer shoot forward , he will soone conclude , hee shall neuer receiue a comfortable haruest of it : and if he see his childe stand still at a stature , and neuer increase , nor grow stronger and bigger , hee will easily say , surely he will neuer come to bee a man. so may i say truly of those that will still bee children in knowledge , faith , obedience ; they shall neuer attaine the measure of the age of the fulnesse and talnesse in christ , ephes. . . yet those are in more fearfull estate , who in stead of growing to an hundreth fold , fall backe from the measure they once had : as the grasse or corne that growes on the house-top , which was greene and flourished a little while , but incontinently withers away , and falls to nothing . bee it knowne vnto all these : . that they neuer had a graine of true grace ; for that would bee rising , if not to an hundreth fold , yet to sixty , or thirty . . let them be assured , that no man euer went to heauen backward ; but , whom god hath a good purpose to saue , hee bringeth forward . . if any withdraw himselfe , the lords soule hath no pleasure in him , that is , hates and abhorres him . therefore looke to it , and awaken thy selfe in time , who haddest begun to set thy hand to the plough , but hast looked backe , and haddest set out of sodom , but hast looked behinde thee , and out of egypt , but runnest backe againe . thou couldest and diddest see and sorrow for sinne : now thy conscience is feared . thou couldest and diddest pray priuately , and in thy family : now hast giuen vp this duty . thou diddest reade the scriptures , redeeme the time , durst not sweare , nor breake the sabbath , nor neglect the preaching of the word : now cards and tables eate vp thy time , thou canst sweare , and swill , and drinke , and scorne the preaching of gods word , on the sabbath day , or on other dayes , canst disdaine and wrong the preachers and professors of the gospell . to thee , i say , better thou haddest neuer seene the light of nature , or grace , than haue proued such an apostate , such a dog , such a swine , . pet. . , , . know for a certaine , the trees of gods garden shall not lose their leafe , psal. . . remember whence thou art falne : repent , and doe thy first workes , reuel . . . vse . to moue vs to striue to the highest pitch of grace , to get beyond others , yea our selues daily , towards the hundreth fold fruitfulnesse . motiues . . consider thine owne weaknesse and wants . thou that knowest most , knowest but in part , beleeuest but in part , & the most holy is holy but in part ; and , one of the first and best effects of faith , is , to see the weaknesse of faith . it lets thee see how farre thou art from the perfection of gods law and image , from the marke and high calling , from the pitch and stature of the saints , whose praise is in the scriptures . it sees naturall fulnesse a step-mother to the desires of grace , for increasing it . and if thou hast not attained a sence and strife against imperfection , thou art not yet in the way to christian perfection . . consider the nature of true grace , the least taste whereof is so sweet , as hee cannot but desire a full draught : as the taste of the fruits of the land of canaan quickened vp israel in the wildernesse to go forward , to take full possession ; so the sweetnesse of the first fruits in grace exciteth an earnest desire for the full fruits in glory . our sauiour compares true grace to a leauen , which a woman hides in meale till all be leauened , math. . . it will season euery part , and the least fulnesse in parts desireth and endeuoureth to fulnesse in degrees . he that findes a small measure so sweet and ioyous , assures himselfe , if he can attaine a greater measure , he shall attaine greater ioy , and out of a full measure , a full ioy , as christ promised . . consider the worth of grace , how precious a thing it is . if men could see the worth of it , as of gold , and siluer , they would as eagerly desire it , and be as restlesse till they had a large measure of grace , as of wealth , wherof no man saith he hath too much . or if they were of pauls minde , to esteeme all the world drosse and dung in comparison of the least drop of faith and holinesse , wee should see them lay about them otherwise than now they doe . but till this time , they will content themselues with a small shew , and lay aside this heauenly couetousnesse . . consider the effect of true grace , which is as the most precious liquor , the more of which thou canst attaine and containe , the more honourable a vessell thou becommest for the lords vse . . tim. . . if any man purge himselfe , he shall be a vessell of honour : that is , not onely be so , but knowne so to be : both separated from the common vses and courses of the world , and sanctified to an holy vse ; as also inwardly furnished and enriched with grace , as base earthen vessels , that is , wicked and earthly men are not . . the lords expectation is , that wee bee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not fruitlesse , but very fruitfull . for vnto whom much is giuen , of them much shall be required , luk. . . euen a man will looke , where hee sowes liberally , to reape liberally . if he bestow much seed and costs , he lookes for a large crop : much more the lord , esa. . . quest. what hath the lord done for vs , that hee may expect so much ? answ. what hath he not done ? what could hee doe more ? . he hath made choyce of vs , that we should be fruitfull , and that our fruit should abide and abound , that is , we should perseuere , and daily adde to our fruitfulnesse : as once he knew the iewes aboue all families in the earth , amos . . to make them precious , a peculiar people , a chosen generation . we were branches of the wilde oliue : but now he hath set vs into the right vine , that wee might bring forth much fruit , ioh. . . . he hath regenerated vs by his spirit , and made vs his owne workmanship , by the effectuall calling of grace , and created vs to good workes , to walke in them , ephes. . . which phrase implyeth both diligence , and constancy . . he hath giuen vs his gospell , which bringeth forth and increaseth , col. . . not onely in it selfe , and the spreading of it , but in the effect and operation of it . our sunne of righteousnesse is in it selfe seuen times brighter , than in the shady time of ceremonies : nay , neuer since the apostles dayes was christ so liuely described and crucified in the powerfull , plaine and pure preaching of the gospell , as now to vs. and for the effect : these being the sweet waters from vnder the sanctuarie , refreshing the people of god with new comforts , produce new fruits euery moneth , that is , continuall fruits of renouation , and so grow to their height euery day more than other . haue we the gospell , which is a wisedome full of good fruits , and shall we not shew the fruits of it ? . he hath sent his seruants among vs , to call vs on to bring forth fruits of amendment of life : he hath raised vp of our sonnes for prophets , and our young men for nazarites , amos . . milke-white , lam. . . for purity both of doctrine and life ; excellent teachers and ministers , enriched with farre more excellent gifts , and graces , of knowledge , wisedome , vtterance , zeale , piety , than the ordinary teachers of the iewes : the least of them greater in office , than iohn baptist. these cry for fruits beseeming the gospell , which carries abundance of spirit , life , and grace in it . where are the abundant fruits of our abundant hearing ? shall wisdome send forth her maids , still inuiting vs to her preparations , and meanes of strength , and refreshing , that wee might walke more strongly in the way of vnderstanding , prou. . . . and shall we be weaklings still ? shall we feede daily at the table of wisedome , where is so full prouision , and neuer grow in strength and stature ? is not this to frustrate the lords expectation , to let his seruants lose all their labour ? . hee hath giuen vs raines and fruitfull seasons , such a season for increase as neuer had any people , nor all our forefathers before vs : witnesse the warme sun-shine of the prosperity of the gospell , with a largesse of peace and plenty . for the gospell hath not come beggerly and niggardly , but with a full horne of blessing , peace , plenty , renowne aboue the iewes , and all other nations round about vs. who while they are wasted with mutinies or inuasions , we sit euery one vnder his fig-tree , enioying god , his gospell , our peace , our goods , our earthly happinesse . witnesse the wall and hedge of his gracious protection , vnder a peaceable , sweet , and honourable gouernment , which preserues to vs with the gospell , our wealth , honesty , liberty , and liues , and hammers downe the popish dagon , antichrist himselfe , and all his banded vassals against vs , and keeps vs without walls . witnesse the remouing of stones , obstacles , and lets which might hinder our fruits , working for vs in turning off many monstrous mischiefes and plots against the church , in corrupt doctrines and errours of false and libertine teachers , and as many mischieuous deuices against the land , from furies without , and vipers within . now what could he doe more for his vineyard ? what can he expect lesse , than abundance of sweet grapes ? iudge now betweene the lord and his vineyard , whether , if it deceiue his expectation , he may not lay it to waste . for this place , the sauour of it , in respect of the meanes , might be like the smell of a field , which the lord hath blessed , gen. . . take heed it be not like the heath in the wildernesse , ier. . which knoweth not when good commeth , but notwithstanding , sunne , raine , and gracious seasons , abides an heath still : or like that ground , which ( after raine often falling on it ) bringeth thornes and briers , and is neere a curse , heb. . . surely if god gather no better fruits of all his labour from many , then his seruants and ministers doe , the cause is on all hands pitifull . oh that we could say as isaac , gen. . . that wee did reape an hundreth fold in our people ! nay , where is our thirty fold ? nay , many of vs would bee glad to see our seed againe . quest. how may i know i am proceeding in the degrees of grace ? answ. by these notes : . the highest pitch of perfection is full and finall separation from all sinne . thou art daily proceeding to that measure , when all sorts of sinne , secret or open , gainfull or profitable , are forsaken , resisted , and in part conquered . . the highest pitch of perfection is , similitude and conformity with christ , ( not parity , or equality in degree , but ) to be a perfectly-holy member of so holy an head. then thou proceedest in degrees of grace , when ( as the fulnes of deity dwelt bodily in christ , so ) thou art daily made partaker of the diuine nature , . pet. . . that is , by the inhabitation of the spirit of god , vnited vnto christ , thou growest daily like him in spirituall life , sense , and motion , in the graces of faith , loue , humility , obedience , patience , in the powerfull and constant resisting of tentation , in dying to sinne , in rising from sinne , in ascending after him , and walking as he walked , . ioh. . . . earnest strife , purposes , and indeuours to perfection : as when first , thou aimest at full conformity with the word in euery thing , both which abides within thee , and comes without thee : for it bindes the thoughts , words , and actions : secondly , when thou fixest thy will in resolution to hate all the wayes of sinne , and to loue all righteousnesse : thirdly , when thou nourishest hearty purposes and indeuours , to bee found continually fruitfull and acceptable , as dauid , psal. . . oh that my wayes were directed in thy statutes , and paul , . cor. . . . when thou findest the worke of the word still fashioning thee as the hammer of the lord , to make thee part with thy roughnesse , and fit thee for his owne vse . and seeing god hath erected his ordinances as conduit-pipes to fill vp vessels of grace to the brim , set thy selfe vnder these spouts , and neuer come to the ministery , but with intent to bee fuller than thou wast before . if the word raise thee daily out of the world , and make thee more heauenly-minded , richer in good works , more louing to gods people , more gracious in speech , more diligent in priuate duties , more watchfull to preuent sinne , with the occasions , now thou art increasing , else art at a dangerous stand , if the word cannot mooue and preuaile with thee . with patience . ] here wee haue another difference of the good ground from all the bad hearers that are in the church . the first receiued not the seed : this receiues and retaines it . the second chokes the seed , as so many thornes : this cherisheth it in a good heart . the third comes vp faire , as seed in a grauell , or neere a rocke , but withers when the heat of the sun riseth : but this continues fruitfull , and perseueres in goodnesse , brings much fruit , euen an hundreth fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and as beza obserues out of one greeke copie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much patience . doctr. for producing of ripe fruits of christianity , we haue need of much patience . for , as after the seed is sowne into the ground , it endures many violent stormes , and cold blasts , the pinching frosts and snowes of winter , the parching & burning heat and droughts of summer ; exposed to all casualties , so as the husbandman cannot looke for a present haruest of his sowing , but must waite for the precious fruit of the earth , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and hath long patience for it : euen so the hearers and receiuers of the word into good hearts , ordinarily endure great and violent afflictions , and all the stormes which satan and his instruments can raise vp against them , before they can bring forth fruits : and therefore , iam. . . be patient , and settle your hearts to the comming of the lord. heb. . . ye haue neede of patience : and , that the apostle speakes to this very purpose there , he opposeth to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vers . . if any withdraw himselfe , my soule shall haue no pleasure in him . heb. . . let vs runne with patience the race set before vs : our life being a christian race , patience holds vs in breath , and makes vs long-winded , that we tyre not , and giue ouer before we obtaine the goale and crowne of glory . here for our further direction , we will consider , . what this vertue of patience is , . why it is so necessary , . the vse of all . i. patience is a grace of god , by which wee passiuely obey god in all the crosses he imposeth vpon vs , willingly , quietly , and constantly . it is a grace of god , ] a fruit of the spirit , gal. . . not growing in our owne grounds , but deriued from god , who is therefore called the god of patience , phil. . . not a common grace , but a speciall issue of faith and loue ; neuer sowne , nor sprouted in the waste of the world , among heathens , but specially bestowed on the elect , and beleeuers . by which wee passiuely obey god : ] here is expressed the obiect , and the act of patience . the obiect of it is griefe , and passion : take away passion , there is no vse of patience ; as , where no enemie , no vse of weapons ; where no disease , no vse of phisick . the act is obedience to god , as christ in all his suffering , not my will , but thy will be done ; and old eli , . sam. . . it is the lord , let him doe whatsoeuer he will. in all the crosses hee imposeth vpon vs : ] not such as we call & pull on our selues , as baals priests , . king. . . or such as in monkes , fryers , eremites , of themselues whipping themselues : to make show of hypocriticall patience and satisfaction . this is a voluntary , blinde obedience , vnder their owne hand , and not gods. and because patience perforce is no vertue , i adde the manner of christian suffering , that it is willingly , quietly , and constantly . willingly , because there must be correspondence betweene our wills and gods , in things so greatly making for our good . the patient willingly submits himselfe to the bitter pills , and tastlesse potions of phisicians , because hee hopes for good by them . but here is more assurance , that god will turne all to the best . quietly and meekely : psal. . . i held my tongue and said nothing , for thou lord diddest it . and herein our lord hath gone before vs in example , who was dumbe before the shearer , and opened not his mouth , esa. . . constantly : a good disciple must take vp his crosse dayly , not startling at the greatest afflictions , as paul , he is ready not onely to be bound , but to dye for the lord iesus , act. . . nor fainting vnder the heauiest burden , seeing it is but for a moment , and the burden shall not be aboue our strength , and in the issue we shall see , the light afflictions of this life are not worthy the glory that shall be reuealed , rom. . . ii. the necessitie of patience in the christian course , appeareth by these reasons : . the scope of the gospell is , to make men fruitfull christians . but this can neuer be , without the persecution of the world . for christ ▪ and his crosse are inseparable : and it is a ruled case , whosoeuer will liue godly in christ iesus , must suffer persecution , . tim. . . no disciple can expect to auoid or shunne the crosse , but expect that entertainment which our sauiour fore-told , math. . . ye shall be hated of all men for my names sake . the shadow doth not more vndiuidedly follow the body , then persecutions and trials follow the profession of the gospell . this necessity of suffering afflictions , implies and inferres a necessity of patience . for as he that is to stand vnder an heauie burthen , must haue strong shoulders , or else hee must needs sinke : so , vnlesse patience beare such burthens as doe ineuitably follow the profession of the gospell , the godly cannot but sinke vnder them . . it is necessary in respect of the manuring and preparing to fruit . the best ground brings no fruit , vnlesse it indure the plough , the harrow , the cold , the frost : euen so the lord prepareth his children to fruits of grace , by patient induring many trialls . the wall-nut tree is made fruitfull by beating , camomile by treading vpon , the palme by pressing , and the christian by suffering : while the lords ouer-ruling hand brings out of the eater meate , and out of sowre sweet , as the most seasonable summer-fruits by the sharpest winter . . in respect of the producing of fruits , there is great neede of patience : seeing there is no fruit of grace , which satan seekes not to kill in the very sprouting and first appearance ; as the child in his birth , reu. . . and the wicked world seekes to blast them with the east-winde of reproches , yea to nip and pinch them , out-face and destroy them , with strong and violent persecutions : so as without patient enduring the crosse , and despising the shame , this thirty fold cannot be expected , much lesse an hundreth fold . as a woman brings forth no fruit of the wombe , vnlesse shee patiently endure her sorrowes : no more can the christian any fruit of grace , without his sorrowes . thus christ himselfe brings forth to vs all his blessed fruits , not without the greatest patience , proportioned to his greatest sufferings : and after the same manner must wee also bring forth our fruits to him . . it is necessary , in respect of the growth and ripening of fruits . the seed sowne comes not vp all at once , but by degrees ; first , the blade , then the eare , then ripe fruit , mark. . . so all our graces and fruits are small at first , and receiue increase by little and little . and therefore as the husbandman expects with patience his fruits , and plucks not vp his corne , because it is small and weake at first , and comes not vp full corne : so the christian must patiently waite for the growth and increase of his fruits , euen till they come to some perfection . iam. . . let patience haue her perfect worke : nothing can come to perfection but by patience . . it is necessary , in respect of things that might hinder the growth , if patience preuented not : as first , the smart of present afflictions ; for euery affliction is grieuous for the present , heb. . . the mention thereof oftentimes makes vs shrinke , and startle , and grow out of heart , because of the roughnesse of our way . but now by patience we shall possesse our soules , the present remedy of the disciples greatest persecutions , luk. . , . whereas by impatience wee lose our selues , and lessen our fruits . secondly , the common crosses which accompany our mortall life , will make vs weary enough , vnlesse patience supply some strength , and vndershore vs. but by patience we giue glory to god , and his soueraignty , and right in disposing of vs , and to vs according to his good pleasure : iob . . and . . patience makes vs say , not my will , but thy will be done ; if i must drinke of the cup , i will drinke of it . thirdly , inward temptations , and disquietnesse of conscience , the wounds of spirit , are so intolerable , that the violence of them often shakes off many fruits , and makes the christian walke weakely many dayes . now patience alone keepes the soule at peace and quietnesse , waiting for god vnto succour or issue . it holds the heart in expectation of the accomplishment of gods promises , and our happinesse in christ. though the vision tarrie , yet it waites for the appearing of gods face , and the healing of the soule , and is not disappointed . fourthly , there are enemies without , which hazard our fruits . how easily and suddenly are wee ouercome of euill , and drawne to returne iniurie with iniurie , & being prouoked , follow our owne reuenges ? but now christian patience steps in , holds the bridle , and turnes the course . now the christian can blesse , being cursed , and do good for euill , and ouercome euill with goodnes ; which is a singular fruit of grace . fifthly , infirmities of brethren with whom wee conuerse , were a great meanes to shake off our fruits ( as barnabas lost his sincerity for a time by peters dissimulation : ) if patience did not vphold to discerne and beare the infirmities of the weake , rom. . , . and not please our selues . but this will put an hand to helpe them vnder their burden , and from vnder it : as . tim. . . the seruant of god must be gentle to all , suffering euill men patiently , prouing if at any time god will giue them repentance : and much more it endures , and ( if it can ) couers , and cures the infirmities of brethren . that is the fift reason . . patience is necessary , in respect of the haruest of fruits , the gathering and full reaping of all the seed sowne . and thus the good ground brings forth with patience , that is , with patient expectation of the full fruits , the first fruits whereof are already attained . rom. . . it patiently abides for that it seeth not . and in this respect , the apostle saith , wee haue neede of patience , heb. . . that after we haue done the will of god , we may receiue the promise . and thus we now inherit the promises , as did the saints , namely through faith and patience , heb. . . how strong the expecting of the recompence of reward is , to vphold the heart vnto fruitfulnesse , see in abraham , heb. . . and in moses , vers . . and that this haruest is only promised to patient enduring , our sauiour noteth , mat. . . he that continueth to the end , shall be saued : and the crowne is giuen only to the conquerour , not to him that forsakes the field . iii. the vse of all now followeth . . this serues to reprooue the delicacie of our times : for generally men professe a faith seuered from patience . for what ? haue they suffered for christ or good conscience any thing all their life long ? nay , they resolue to suffer nothing : not a word of disgrace , not a frowne of a superiour , not the least trifling losse or inconuenience for christ : but rather farewell christ , and his profession . let these men know , . that sound grace neuer comes without a sound burden of crosses to bee taken vp dayly : . refuse to suffer with christ , refuse to raigne with christ : reu. . . iohn a companion in the kingdome , and patience of iesus christ ; neuer expect to be a companion in the kingdome , if not in the patience of iesus christ ; he need no such companions as flie away when hee hath most need of them : . refusest thou to suffer a flea-biting in comparison , a blast of words , a frowne of bad times , now in dayes of the peace of the gospell ? what wouldst thou doe in the stings of scorpions , and the fiery trials of former times , but shame both thy lord and thy selfe ? . didst thou euer look so high as the hope of the high calling , phil. . . or euer poyze the eternall weight of glory , . cor. . . that thou wouldst forgo them , by auoyding a light & moment any affliction , not worthy the glory y t shall be reuealed ? lastly , shal christ suffer so much for thee , & wilt thou suffer nothing for him ? . let this stirre vs vp to get vnto vs so needfull and vsefull a grace as patience is , so great a preseruer and continuer of fruitfulnesse , and furtherer of saluation . and consider some motiues hereunto : . the act of suffering for christ , is an higher degree of christian excellency , then beleeuing onely ) phil. . . first , because it aduanceth the glory of god , whose power can make christians as salamanders , not onely liue , but thriue and be glorious in the fire of persecution and suffering . the same power is dayly put forth in his seruants , by which the three children walked in the midst of the fire , and onely their bands were loosed . secondly , because it conformeth vs vnto god our father , who in his admirable patience endureth wrongs at mens hands , which men and angels could not put vp : vnto christ our head , while we follow him in his sufferings , and by bearing his crosse , goe on to the crowne : and to the blessed spirit of god , who for his meekenesse and patience is resembled by the doue . . it is a maruailous great strength to a christian : first , for the setting and ripening of his fruits ; for how comes it , that sinne wastes in him , and corruption abates , yea consumes , which still raignes and swayes the most ? or that grace thriues and prospers in him , which is scorned and trampled by the most ? but because he is patient to haue his lusts mortified , so are not they ; he is patient to endure the labour of faith , and loue , so will not they . an heauie christian , when he is to goe about duties of mortification , or sanctification , is soone discomfited , as were the ten spyes ; there were so many enemies , so high walls to scale , so many lions in the way : but where patience preuailes , it comes in like the two hearty spyes , caleb and ioshua : tush , it is nothing to ouercome these canaanites , why , they be but men , in gods displeasure , the land is ours already , and , what if we abide a brunt or two , or endure some difficulty ? the good land is worth it . secondly , what great strength doth it fortifie our faith withall , then which no one , nor all graces are more assayled ? patience as a shield steps in , and beares off such thrusts , and blowes , and shot , as otherwise would foyle faith vtterly . it is a preseruing vertue , and is for the conseruation of the soule , heb. . vlt. cyprian in his booke de bono perseuerantiae saith , that as faith is the foundation of christianity , so patience is the roofe and couer , that keepes the whole worke whole and dry ; and therefore is said to hold our soules fast to our selues , as faith holds them to christ. hence it is called the anchor of the soule , without which , faith and all graces in the soule , as in a ship , doe totter and reele , as a ship without an anchor . thirdly , what great stability affords it to a christian , when it makes him , and holds him constant , and himselfe , in all the changes of his outward condition , and externall occurrences ? let what stormes can bluster abroad , he possesseth his minde at home : his heart is settled by patience , which frameth his minde to his estate , when his estate is not to his minde . he is the same man in prison as at liberty , in sicknesse as in health , in trouble as at rest . where others goe for currant christians , till triall come , and the whistling windes rise which blow off their leafie profession ; but then are proued counterfait , because they stored not vp patience , to part with deare things , rather than with christ and his religion : these are constant to christ , and themselues , seeing christian patience supports them in doing and suffering for god and good conscience . great are the sweet and comfortable fruits of patience , euen aboue peace . first , a christian heereby may try the sincerity of his faith , iam. . . the triall of your faith brings forth patience : for faith is such as it is in triall . hence did the apostle peter , ( . , . ) tell the iewes , that by patient enduring of affliction , their faith was tryed to be much more precious than gold . wouldest thou try the sincerity of thy faith ? haue recourse to thy patience , not to thy peace . secondly , christian patience makes a man a liuing martyr , without fire or sword : makes him not onely dye liuing , but liue dying for christ and good causes : to which , being a speciall seruice of honour , belongs a speciall recompence , reu. . . be thou faithfull vnto the death , and i will giue thee a crowne of life . whatsoeuer patience layeth out for christ , christ hath giuen assumpsit to repay an hundreth fold , mark. . . and the lord takes speciall notice of it , to approue and testifie vnto it , reuel . . . to the church of thyatira , i know thy faith and patience , that is , i acknowledge , and accept , and commend it . thirdly , patient bearing of trialls , is a good argument wee are in the right way , which is narrow and straite , all strowed with crosses , difficult and vnpleasing vnto flesh : act. . . by many tribulations wee must enter into the kingdome of god : and hee shall not enter , who will not be at the paines to seeke , and finde , and enter . fourthly , it makes the whole life , though afflicted , yet comfortable : outward peace often turnes our good things into euill and hurtfull : as , dauid in his peace and prosperity said , that is , craked and vaunted he should neuer be moued , psalm . . . but patient induring of affliction turnes all euils into good . be any thing neuer so euill in it selfe , it is not so to thee , but by thine owne default . if thou hast patience , so many crosses will be so many comforts : thou shalt sucke sweet out of sowre . misery cannot make thee miserable , whose patience turnes all poysons into medicines : thou hast by thee a soueraigne remedy for all sores . and in the end , the issue is blessed , and immediatly after the combate , comes the crowne . . this serues to reforme our iudgements , who are so ready to mistake the sufferings of godly men . the world esteemes them most miserable , that suffer most persecution : as christ himselfe in the dayes of his flesh was despised of men , and therfore thought also reiected of god , esa. . , . but this treatise hath declared , that the better the person is , the more is his suffering ; and the better the fruit , the more need of patience . pauls worke was holy , himselfe an happy man ; yet bonds and afflictions did abide him in euery place : he was twice in prison before nero , and at last put to death by him . yea , the more holy and innocent our lord himselfe was , the more heauenly and powerfull his doctrine and miracles , the more was his suffering , and so the more vse of patience ; that in him the head , we might see the estate of the members . his fore-runner iohn baptist , the friend of the bride-groome , and greatest of the prophets ; was not his worke good , in seeking to draw herod from his incest ? yet what was his wages , but wrongfull imprisonment ? and at the suite of a dancing damosell , he was vniustly beheaded , without course of law. what other fruits did the apostles beare thorow the world , but the sweet and comfortable light of grace , both in their doctrine and conuersation ? and what other cup did they drinke , but the cup of affliction , persecution , and death it selfe ? now who dare conclude vs vnhappy for suffering , who in suffering haue the same cause , and such partners in our griefes , who haue with vs the head of the church , and the whole church either going before , or accompanying , or following after vs ? . this teacheth vs , not to be ashamed of the afflictions of the gospell , but to be willing partakers of the sufferings of christ , as timothy is exhorted , . tim. . . heere is the patience and faith of the saints . moses esteemed the rebukes of christ greater riches than the treasures of egypt . and as the sufferings of the gospell are the wealth of a christian , so indeed a chiefe honour : what needs christ our witnesse , who hath so many witnesses in heauen and earth , angels , creatures , yea diuels in hell ? but yet hee honoureth vs , to giue testimony vnto him . quest. how may we willingly and patiently take vp the crosse , and indure the shame of our profession , as our lord did ? answ. by these meanes . . consider how inseparably the lord hath ioyned persecution with the profession of the gospell . he might , if it had pleased him , haue seuered affliction from the gospell : but for sundry ends hath ioyned them together : first , for his owne glory , who will erect and preserue a church in the world , in despight of the world , and of the diuell , and his wicked instruments . christ will rule and shew his power in the middest of his enemies . secondly , hee will haue the light manifest it selfe by discouering and chasing away darknesse , between which a continuall fight must be maintained . thirdly , to stop the mouth of satan , who would accuse vs , as iob , that we did not serue god but for ease and outward prosperity . now cleauing vnto god in so many trialls , wee make the diuell a lowd lyer . fourthly , to try his children , who will abide with him in affliction , and to make their rest sweet after so many conflicts , &c. therefore wisedome will patiently beare what is hopelesse to auoyd . . consider we the goodnesse of our cause , which is better than the best thing wee haue : and this will incourage vs to defend it with the losse of the best thing wee haue . consider , that christ suffers with thee , and that the spirit of glory rests vpon thee : cast thy selfe vpon the hand of thy god , as hester , saying , if i dye , i dye , and his power shall bee perfected in thy weaknesse . . consider there is no cause wee should be ashamed of the afflictions of the gospell . . nothing is a iust cause of shame , but sinne : not that which helpes vs out of sinne . . there is no shame in witnessing to a truth , especially a diuine truth from heauen . . christ was not ashamed of thy crosse , and wilt thou bee ashamed of his ? . compare thy shame now from wicked men , with theirs at the day of iudgement . . all thy shame for christ is sanctified and seasoned in the shame of christ for thee . . he that is ashamed of christ while he was in his lowest abasement , christ will be ashamed of him in his glory . and besides , thou that oughtest not to be ashamed of him in his abasement , darest thou now in his glory and aduancement ? . meditate much and often on the comforts of another life ; and that christ makes it a signe of blessednesse , when wee suffer persecution for well-doing : and math. . . reioyce and be glad , for great is your reward in heauen ; euen so great , as the afflictions of this present life are not worthy the glory that shal be reuealed . . accustome thy selfe to conquer thy lusts : as , . ignorance , which hinders from seeing the excellency of the gospell : . pride , lest the disgraces of religion cast thee off , as we see in men vnmortified : . passion and head-strength of naturall corruption , which makes men impotent and impatient : see heb. . . . earthly and couetous desires , that thou maiest still be easily weaned from the world , the desire and vse of it . . labour for the helpes of patience : as , . sound iudgement in the truth , allow it a deepe rooting : . sound faith ; which ministers boldnesse , psalm . . i beleeued , therefore i spake : . true hatred of sinne , to indure any sorrow rather than sinne , and admit the greatest sorrow , rather than commit the least sinne . so much of the first doctrine . the second is this : the blessing of the fruitfull christian is , because hee brings forth fruit with patience , hee shall perseuere vnto the end : or , truth of grace is blessed with continuance . wherein this good ground is distinguished from all the three former , whose best fruits at last came to nothing . esa. . . they that waite on the lord , shall renew their strength as the eagle : they shall runne , and not be weary ; they shall walke , and not faint . psalm . . . the righteous shall neuer be moued . hence the scripture compares the faithful to trees planted by riuers of water , whose moysture being indeficient , their leaues fall not off : which liuing water is christ , apprehended by faith , of which whosoeuer once drinketh , he neuer thirsteth more , because there is in him a fountaine springing vp to eternall life , ioh. . . this doctrine being both of old , and of late opposed , we must , . open the nature of perseuerance , which the aduersaries at this day would obscure : and . confirme and prooue it by arguments , which they would elude . the former , by a short description of it . perseuerance is a singular or speciall gift of god , by which the sauing grace of christ is so preserued in the heart of the true beleeuer , as that he neither wholly , nor finally falls from it , but abides vnchangeable in that estate of grace . it is a speciall gift of god. ] ephes. . , . i bow my knees vnto the father of our lord iesus christ , — that ye might be strengthened with might by his spirit in the inner man. phil. . . he that hath begun the good worke , will performe it , vntill the day of christ. heb. . . he is the author and finisher of our faith . where note the errour of arminians , who denie perseuerance to bee truly and properly called the gift of god , but the sole action of man , and the proper cause of it , the will of man : for so they write , voluntas proxima & sola est perseuerationis causa physica : as if the will doth not therefore perseuere , because god maketh it so to doe , who is the god of all grace , . pet. . . and worketh in vs both to will and to doe , phil. . . by which the sauing grace of christ is preserued in the heart of the true beleeuer . ] where are three things considerable : . the obiect , sauing grace : . the subiect , a true beleeuer : . the meanes of perseuerance , preseruation of grace . . the obiect of perseuerance is the sauing grace of christ : for the question is not of seeming graces , or common graces ; as illumination , externall reformation , temporary faith , and the like ; but of true and sauing faith , loue , holinesse , fruits of election , and of effectuall vocation ; wrought by the spirit , not restraining , but renewing . arminians denie , that gods election is any cause or foundation of perseuerance , yea or of calling to saluation : they denie any such principle of heauenly life by effectuall vocation : they denie that there is any substantiall difference betweene the faith , holinesse , righteousnesse of them that shall be saued , and that temporary which damned apostates had , but onely induration and continuance . quite contrary to the scripture , which tells vs of semen manens , . ioh. . , . seed remaining in vs : of an ingraffed word , iam. . . of an oyntment which abideth , . ioh. . . of an immortall seed , . pet. . . and a fountaine of water springing to eternall life , ioh. . . . the subiect of perseuerance is the true beleeuer , one truly iustified and sanctified : for looke what grace soeuer an hypocrite hath , he may , and shall lose it totally and finally . we doubt not but hypocrites may fall from the whole profession of faith , and afterward persecute it , as iulian : but the question is of true beleeuers , and all the examples of hypocrites falling away , touch not the question . . the meanes of perseuerance is , that sauing grace is preserued in the heart of the true beleeuer . ] wee denie not but grace in respect of it selfe , as in adam , and in respect of the subiect , the elect , is subiect to change , and may as easily be quite shaken out of the heart , as the grace of creation out of adams . but , this sauing grace is preserued ( not by the beleeuer himselfe , by his owne watch and care , though not without it , but ) partly by the priuiledge of spirituall life , flowing from christ , who is risen from death , and dieth no more : partly by the promise of god , who is faithfull in his whole couenant , ierem. . . partly by the protection , ayde , and custody of god , whose power preserueth his to saluation , . pet. . . partly by christs intercession and prayer : and partly , by meanes appointed to preserue that sparke of heauenly life , the word , ministery , prayer , exhortation , &c. for these are certaine rules : . that neither the promise of perseuerance on gods part , nor the assurance of it on mans , doe hinder the meanes , or make exhortation and prayers vnfruitfull , ( as arminians teach vs : ) but rather imply and include them . luk. . . christ had told peter hee had prayed his faith should not faile , but yet exhorts him withall to watch and pray : who dare say it was idle , though peter might be certaine of perseuerance ? marke the same argumentation in . ioh. . , . . conditions hinder not the certainty of the promise . for the lord will vphold them to all conditions requisite : hee that makes them perseuere to the end , makes them perseuere in the meanes . . conditions hinder not the absolute both promise and performance : for the same thing may be both absolutely promised , because it shall certainly be accomplished , and with condition , that it shall not be accomplished but in such meanes , as wherein mans care and will commeth in , which being made to perseuere , perseuereth . . much lesse can this assurance stand with a deliberate purpose of sinning , or cause any such boldnes : because it is begotten and nourished by godly exercises , and begetteth also and nourisheth them . that hee falls not wholly and finally . ] . that the elect may fall , and sinne often , and foulely , we deny not , nor is that the question . that they may admit grieuous euils , with their will and consent , appeares in peter , dauid , &c. that they may by their sinnes deserue the sentence of eternall damnation , and ( so much as in them lyeth ) incurre the sentence denounced on them that continue not in all things written in the booke of the law , is out of question . but that they may sinne to death , wee denie : that they doe sinne with whole consent of will , that any of these sinnes are euer imputed to their damnation , or to cast them quite out of fauour , or the right of children , we deny with the apostle , rom. . . there is no condemnation to them that are in christ iesus . . that true grace may be not weakened onely , but quite lost , that is , such as serue to their well-being in christ , as ioy , peace , cheerefulnesse , &c. is yeelded on all hands . but true grace , which serues for our being in christ , as faith , loue , holinesse , cannot bee quite lost , because the member of christ is inseparable from the head. . that true sauing grace , seruing to our being in christ , may be lost in part , in some degree , in the measure , sence , and comfort of it , we affirme : the church of ephesus falleth from her first loue . but to be quite lost in all parts and degrees , we denie : because he that begins a good worke in the elect , will also finish it , phil. . . . that the act of true faith and grace , and the worke of it may be stopped , and lost for a time , we yeeld ; euen as it apprehends christ a louing lord and mediator , which is the proper act of faith ; and also in respect of outward fruits it may bee stopped and interrupted , and contrary fruits taken in . but that the habit of grace , or grace it selfe should euer be lost , wee denie : for , though the faith of the elect may be lost , according to his degrees and act , yet neuer according to his essence and habit . . wee deny not but that satan may plucke at them , and violently assault them euery way to seduce them by errors and heresies , within , and the strength of lusts ; and outwardly , by terrors and persecutions : and that by the violence of such temptation , their faith and graces may be sore shaken and shattered , yea hide themselues as a small sparke of fire vnder a bushell of ashes ; and themselues by their improuidence , vnwatchfulnesse , and yeelding to corruptions , may get many knockes , and take many grieuous falles , to the breaking of their bones . yet , that though they be plucked at , they shall not bee plucked away , appeares , ioh. . . heretikes may assault and stagger the elect , but it is impossible they should seduce them , math. . . tyrants may preuaile against their persons , not against their faith , mat. . . their building may be shaken , not ouerthrowne , because it is founded on a rocke , mat. . . though they may bee cast downe , yet not cast off . though they may fall , yet the lord puts vnder his hand , psalm . . . so as the conclusion is , all the elect perseuere in the state of grace vnto the end . ] and whereas the arminians hold , that the elect doe perseuere by a discontinued perseuerance , and shall at length bee saued , though sinne driue them quite out of the state of grace , and driue all grace away : we plainly affirme , that the elect perseuere in the state and habite of faith , by perseuerance continued , and not interrupted ; and in the act or exercise of faith sometimes discontinued , but after returnes to it , and holds it on ( though with combate ) vnto the end . thus haue wee seene the description of perseuerance , in the seuerall limmes of it : now let vs see some grounds or reasons out of the scriptures , and the fewer , because we will cleare them from the exceptions of the aduersaries , as briefly and plainly , as my best art could contriue . . ground : drawne from the promise of the lord , whose promises being sealed and ratified by the blood of christ , are all faithfull , yea , and amen , . cor. . . but god hath promised , the faithfull shall perseuere , ierem. . , . i will make an euerlasting couenant with them , &c. obiect . thompson in his diatribe , chap. . answereth , that such promises especially concerne the catholike church , and so would slightly auoid them all . but , if they be made to the whole , then to the indiuiduall parts , which are beleeuers : for the whole consists of all his parts , and euery member hath right in that , which the whole hath right in . hence seeing how insufficient his answere is , hee would afterward mend it , in saying , this , and such promises belong to the kingdome of glory . but , . hath god so great care to preserue them from falling and departing from him , there where is no such danger of falling , where is no possibility of departing from him ? where adams posse non peccare , in this lower paradise , shall be turned for euer into non posse peccare ? . who would haue thought a man ( who would seeme so acute ) would giue so sudden an answere , not reading the place ? for reade the next verse , . the lord saith plainly , i will plant you in this land , &c. the arminians in their remonstrance to the states of the low-countries , answere to this place , thus , that god indeed by his motion offereth to conuert men , so much as is in him , and yet a man may bee not conuerted : as if a master ( say they ) should say to his scholler , i will make you another boy , i will teach you another tongue , &c. and yet failes , because the masters indeuour is not well obserued . so god doth all hee can to conuert , and to containe in grace , but we faile hereof , and so the promise also . answ. . it seemes god promiseth not to doe any thing , but to indeuour to doe his best : which cannot stand with vers . . i am the lord of all flesh : is any thing hard to me ? . it is all one to say , that the heart of man is not in the hand of the lord , to dispose it as he pleaseth , contrary to prou. . . . if the couenant , which they say on gods part is true , may by our default bee frustrate , then is it not the new couenant , but that old one which the iewes brake and made void : for that was firme on gods part , but frustrate by their sinnes . but this is another manner of couenant , ier. . . not a couenant of workes , but of grace , including faith , repentance , perseuerance , and all conditions to bee obserued on our part ; and this , our sinnes cannot frustrate : else hath it no priuiledge aboue the other . . the similitude is absurd and vnreasonable , vnlesse they will say , that god hath no more power ouer a man , than a master hath ouer a boy : he may say what hee cannot doe , and intend what hee cannot performe , because he cannot giue the boy a disposition , which god can , who cannot say more than he can doe . besides , they will not denie , but the lord can , and doth put out another manner of power in conuerting , and containing in grace , than the master can in teaching and informing a scholer : for , the master doth but stirre vp naturall faculties , god createth supernaturall . lastly , it were happy if schoolemasters were so happy in their teaching , among whom , all that are taught , learne not ; but here , all that are taught of god , doe come vnto christ , ioh. . . . ground : taken from the straite coniunction or marriage-band betweene god , and his people ; betweene christ , and the christian soule . this necessarily inferreth perseuerance in grace . hos. . . i will marry thee for euer vnto my selfe , in truth , in mercy , and in faithfulnesse . the lord marries vs , neuer to depart . this espousall is twofold . one by the outward couenant : so all and euery of the iewes were espoused to god. the other , by inward and powerfull operation : so , not all the iewes , but the elect among the iewes , are espoused to him , as rom. . . these espousals cannot bee dissolued , but those may . obiect . . the lord marries himselfe for euer : but the bond is broken on our part . answ. then is it not for euer , if the bond be broken . obiect . . thompson answereth the place , that all such promises habent annexas conditiones , quibus suspenduntur , & quarum praestatione determinantur : so the arminians , that is onely promised , which on gods part is to be performed , but on our part the condition is required , that we repent and depart not from him . answere . contracts of marriage vse not to be conditionall , but simple and absolute ; else it is no binder . . it is true , this condition is implied and required of vs , that wee beleeue , repent , and neuer depart : for , who can perseuere in faith , or repentance , that wants them ? but . this condition is not an antecedent or cause of the contract , but a fruit and effect of it . . it is the lord himselfe that maintaines this condition in vs : as he will not depart from vs , so hee puts his feare into our hearts , not to depart from him : and , in that hee will not depart from vs , wee shall not depart from him . for then wee depart , when his grace first departs from vs. therefore dauid prayeth , vphold mee , o lord , and i shall bee safe . in a word : christ alone performes all this condition to his church , ephes. . , . he makes her , formes her , cleanseth her , and saueth her . obiect . . to auoyd this place , they adde , that these promises are of temporall things , not spirituall , not eternall . answ. vnder temporall things , spirituall are promised , as we see in vers . . i will marry thee , that thou maiest know the lord : and so the apostle applyeth it , rom. . . . ground : taken from the coniunction of gods power and will , which is a strong ground of perseuerance . . pet. . . wee are kept by his power vnto saluation . obiect . by faith , saith the apostle , not in the faith . answ. yes , therefore in the faith : the israelites were led thorow the wildernesse , therefore were kept in the wildernesse : noah was saued by the arke , therefore both the arke , and himselfe in the arke were saued . esa. . . the lord omnipotent , mighty to saue . . tim. . . he is able to keepe that which i commit vnto him . . cor. . . it is god who stablisheth vs. obiect . true , god cannot bee ouercome , hee is able to make vs stand , rom. . . but wee are weake and quickly ouercome . answ. that god cannot bee ouercome , yet wee may , is false : for , because he is able to make vs stand , wee shall bee established , rom. . . obiect . a posse ad esse non valet argumentum : it is no argument , he can , therefore it shall bee so : hee can make christs body in mo places at once , therefore it is so . answ. it is weake indeed , where gods power is abstracted from his will and decree : but ioyne his will to his power , and it is a sound argument : what god can doe , and will doe , shall bee done : from both which resulteth that strong bulwarke of this cause , ioh. . . my father is stronger than all , and none shall plucke his sheepe out of his hands . arminius answereth , quamuis rapi non possunt dum sunt oues , non sequi tamen , eos non posse desinere oues esse , aut è manu patris transfugere per peccata : they may cease to be sheepe , and wander away by sinne . ans. . this is an idle begging of the question : for , what doth christ promise in all that place , but because they heare his voyce , and follow him , and none shall plucke them away ; therefore they shall neuer cease to be sheepe ? and , if they bee neuer plucked away while they are sheepe , they shall abide long enough , euen till christ haue giuen them eternall life : so long shall they be sheepe . . if the power of the father be superiour to all power of the enemie , as the text affirmes , then it is aboue all tentations , and suffers no power to make them of sheepe no sheep . . though the sheepe be weake and straying , of themselues , yet they haue a good shepheard , whose office is to keep his sheepe , and rescue them from the lion and beare , as dauid : and to leade them in the paths of righteousnesse , that they erre not from the fold , psal. . . therefore vainly say they , they may slinke out of the fold , and out of the fathers hands , though none can plucke them . besides , though these sheepe be in themselues mutable and foolish , yet by gods power they are preserued from totall mutation or change . obiect . ezek. . . answ. iudge betweene cattell and cattell , and distinguish of sheepe : some are so onely by externall profession , rather goats in sheepes skinnes , as ver . . and math. . . and . . others are true sheepe , inwardly marked for christs , by inward sanctification . those may be exposed to many calamities , but shall neuer perish , as in the last verse of the chapter , as the other may vers . . and be fed with iudgement . . ground : rom. . . the gifts and calling of god are without repentance . where first the explication , then the replication . by gifts , are not meant corporall , naturall , morall , not all spirituall , common to good and bad , no , not all speciall gifts proper to the elect ; for some not being of the essence of faith , and vnion with christ , may be lost . but heere are meant the gifts of election , and of effectuall calling ; such as faith , hope , charity , remission of sinnes , iustification , repentance , perseuerance in grace , and glorification . these are irreuocable gifts . the calling of god. ] there is a two-fold calling : one ineffectuall , the other effectuall : the former according to meanes , not flowing from election : for , many are thus called , but not chosen : the latter , according to purpose , which is euer effectuall to the change and renewing of the heart . are without repentance . ] that is , are not changed ; repentance a cause of mutation , put , by a metonymie , for change it selfe : for in god , whose wisedome and power attends all his counsels , can be no shadow or change : therfore gifts of this kinde are vnalterable . and this is the intent of the place : namely , to shew , that though the iewes became enemies of the gospell , and vnworthily abused the gracious blessings afforded them by god , yet the election and promise of god , of calling many of them , and leading them to saluation , is stronger than to bee made voyd by such their vnworthinesse : and the reason is , because these gifts which belong to vocation and election , are such as god cannot repent of . so augustine : the apostle speaks de donis & vocatione dei secundum propositum . and the papists themselues , as suarez the iesuite , dona dei sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , dona illa quae proficiscūtur ex electione , vt verba proximè praecedētia indicāt . now for the reply : this exposition meets with two errours of arminius . first , that this place is not meant of gods immutable decree of election , nor of the gifts of faith & perseuerance , but of the iewes restitution , and calling to the communion of the gospell : whereby they take in the effect , and quite iustle out the cause . secondly , that these gifts and calling proceed not from election : cōtrary to the second verse of that chapter , hath god cast away his people whom he knew before ? and to the . verse . euen so now a remnant is reserued through the election of grace : and to the . verse , the election hath attained . thompson hath two answeres to this place . . he saith , these gifts are so called , in respect of the euent and end , eternall life ; but so , as in the meane time god may repent againe and againe . cleane contrary to the constant nature of god , and the constant tenor of grace , the characters of which are indelible . . they are ( saith hee ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in respect of god promising , not of man receiuing . vaine man , who will make the gifts according to purpose , to reele and stagger according to the wauering and flexible will of man. what ? shall gods stable counsell depend on the leuity and temerity of mans will ? the remonstrants answere , that though god repent him not doni sui , of his gift , yet man may repent doni accepti & retenti , of the gift receiued and held : besides , that god doth repent of his gifts , if man abuse them : as gen. . . sam. . so as though god take not away his gifts , yet man may cast them away : though god reuoke not , yet man may reuolt , and scatter those gifts . answ. . thus gods mighty power is made subordinate to the power of the creature . . the promise of god faileth : for the tentation exceedeth their strength . . gods wisedome giues not such gifts to such as will cast them away , or to none but such as know the excellency of them . the new name is not knowne but to him that hath it , and hee that hath it , knoweth it . . god not onely not takes away the gifts he thus giueth , but preserueth them : for this is the difference between the grace of creation , and regeneration . god frames our will , and makes it willing to perseuere , that all the glory may be his : nothing is ours , therefore boast of nothing . . it is true , that all conditions required , are easily broken on our part , our worthinesse being like israels , deut. . . but the lord worketh all conditions for vs and in vs ; psal. . . hee shall dwell before god for euer : o prepare mercy and faithfulnesse , that they may preserue him . which may better be seene by comparing these places together , exod. . . with ezek. . . . chron. . . with ier. . . ioh. . . with ioh. . , , . . ground : whatsoeuer our lord iesus prayeth , shall certainly come to passe , luk. . . . but christ prayeth for the perseuerance of the faithfull , luk. . . ioh. . . therefore they shall perseuere . to the proposition they answere , that it is not true alwayes ; for christ prayed for his enemies , that his father would pardon them , but was not heard . but how rash and dishonourable to christ is this answere , beside the falshood of it ? for . was there not absolute conformity betweene the will of god , the father and the sonne ? could christ aske or desire any thing , which stood not with the will of his father ? . did christ pray for all and euery of his enemies ? as if hee had not said , that some of them sinned against the holy ghost ; for whom he must not pray , math. . , . and , if hee prayed for some , was he not heard , seeing by vertue of that prayer so many thousands were conuerted at one sermon , act. . ? surely he prayed for all his owne , and was heard . . this their answere is a meere cauill : for , our question is of that which christ asketh for the elect , and not for his enemies : and here they expresly graunt , that whatsoeuer he prayed for , for the elect , he is heard in , and obtaineth . then they answere to the assumption : that christ prayed not absolutely for the perseuerance of the saints , but conditionally . to this i say , . wee neuer read of this condition in petitioning perseuerance . . their champion thompson , cha . . denieth it , saying , oratio christi pro petro proculdubio ex absoluta voluntate processit , & fuit efficax , & exaudita . christs prayer for peter proceeded ( no doubt ) from his absolute will , and was effectuall , and heard . therefore they answere againe ; that it was made for peter vpon speciall occasion . i answer , no : . christ intends his speech and prayer further then peter . peter ( saith he ) satan hath sought to winnow , not thee , but you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : though as a good phisician he applies the playster to the part affected , but neglects no part of the body , so christ turnes him to peter , now most distressed and diseased , hereby putting him in mind , . of his fall , to humble him , . of his rising , to comfort him , . of his duty , to quicken him , thou being conuented , strengthen thy brethren . . christ prayed the same for all the disciples , ioh. . . holy father , keepe them in thy name : and not onely for these , but such as shall beleeue in their word to the end of the world , vers . . obiect . but peter failed in faith for the present , for all that , and so may beleeuers : and by that word , failing in faith , wee say , christ signified onely actum finalem ; and so , notwithstanding the prayer of christ , petrus mortaliter peccare potuerit , he might sinne vnto death . itaque defecit fides , & non defecit : thomps . ibid. answ. . augustine vnderstood better then hee , what it is to faile in faith , namely , not to perseuere vnto the end : and therefore hee that is wholly cut off for a time , perseuereth not . . christs prayer was heard , which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not that his faith should not faile in part , but not vtterly and altogether vanish . so chrysostome : non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for by christs care and fauour it was , that peters faith did not altogether vanish . he failed in confession , not in affection . his faith was not ficta , fayned , therefore not fracta , broken : it was concussa , non excussa , shaken , but not shaken off . corde tenuit illum quem voce denegauit , saith gregory : he denied christ with his mouth , but held him still in his heart . wee graunt peters faith wounded , not dead : his confession oppressed with feare , not wilfully reiected : his sinne miserable , not mortall or deadly in thompsons sense . . ground : taken from gods continuall being with the elect , their in-being in christ , and the spirits in-being in them . first , the presence and ayde of god in trials , will not suffer them to bee tempted aboue that they are able , . cor. . . god is continually present with his , esa. . . in sixe troubles , and in seuen , in their passage thorow fire and water : and to this end , that they be not drowned and ouercome , but to supply both strength , and euasion . obiect . in that place god promiseth ( say they ) sufficient strength to ouercome all temptations , but , onely to them that are waking : yet god abides faithfull , in forsaking them that forsake him . answ. . but the question is , whether is god faithfull in this promise of preseruing them in faith , and in not suffering any tentation to befall aboue their strength , or whereof he will not giue a good issue ? and if he be , whether they shall forsake him whom hee forsaketh not ? . the whole word is giuen , not to them that sleepe , but them that wake : but who is it that makes vs awake , and keepes vs waking , but the lord ? psal. . . or who calls vs out of our beds , but he ? cant. . . secondly , their in-being in christ preserues them as liuing members of a liuing head : who therefore is called the sauiour of his body , eph. . . obiect . this is true of his members , so long as they be liuing , louing , dutifull , obedient members . answ. . there is no elect person , and regenerate , but is a liuing member : for the head preserueth life in euery member . . he that made him a member being no member , can and doth restore and recouer him , though sicke , vnsound , and hurt : dealing with his members as wee doe with ours , who tender , and wrap , and make much of sore and weake members , not considering them as full of corruption , but as members . ioh. . . whatsoeuer the father giueth me , commeth to me , and he that commeth to mee , i cast not out . obiect . true , if hee alway come to christ : but hee may depart and goe away of himselfe . answ. no : christ shewes in the . verse , what he meanes by not casting out , namely , hee shall euer abide in my fellowship , and family : for i will effect , that hee shall haue eternall life . againe , ioh. . . whom thou hast giuen mee , i haue kept , that not one of them is perished : and iude . such as are called and sanctified , are also preserued of iesus christ. but how is he preserued , that departs and goes away ? thirdly , in whomsoeuer the spirit dwelleth , hee must needs perseuere in grace , so long as hee dwels there : but the spirit dwels alway in the elect , after conuersion , ioh. . , . i will pray the father , and he shall giue you another comforter , that hee may abide with you for euer : which cuts off their thred-bare answere , of , so long as the spirit dwels , and also their distinction of abiding for a time , and for euer . whosoeuer hath the spirit of god , is borne of god ; and whosoeuer is borne of god , sinneth not , that is , so as sinne recouer his raigne and power : the reason is , because the seed of god abideth in him , . ioh. . . that is , either the spirit of god , whose vertue is a principall efficient , or the word , whereby as an instrument we are regenerate and begotten to god. obiect . true , so long as they are borne of god , and so long as the seed abideth in them , they sinne not . answ. so bellarmine answereth , non potest lethaliter peccare quamdiu perseuerat filius dei , changing the casuall particle of the apostle , quia , into a conditionall quamdiu . so thompson also , cha . . but the apostle is expresse against their absurd euasion : he is alwayes borne of god , because the seed of god abideth in him , and is in him for euer . nay , his natiuity of god keepes him , that he cannot fall from god finally , and returne into the kingdome of satan againe : so chap. . . hee that is borne of god , sinneth not , but preserues himselfe , and the wicked toucheth him not ; that is , hath power giuen him of god , whereby to preserue himselfe , that satan touch him not in his free-hold , or snatch him backe againe to death and destruction . these are some of the grounds , by which this comfortable doctrine is confirmed : with which ( to auoyd prolixity ) i will content my selfe . now for the manifold obiections , which are made against it , i will endeuour to preuent them all in some fewe conclusions . the first is this : no precept to beware of falling away , no promise to perseuerance , no commination or threatning against apostates , doth proue , that a true beleeuer can fall away wholy , or finally . for the former : where we are exhorted to beware of falling away from the grace of god , heb. . . and to take heed , that standing we fall not , . cor. . . and where blessednesse is promised to him that feareth alwaies , pro. . . none of these exhortations to so great diligence , and feare , and watchfulnesse , argue such an absolute defect in all them to whom they are giuen , and in whom they are found , but agree with certaine perseuerance , as meanes with the end , the cause with the effect : because , . they are deliuered to hypocrites , as that in . cor. . . let him that thinks he stands , take heed lest hee fall : because they wanting faith , deceiue themselues with a vaine presumption , and opinion of faith , and fall away . but what is this to the sound beleeuer ? . if they be deliuered to the godly , who may also grieuously fall from faith and other graces , they proue not they can fall from true sauing grace , at least in the habit and gift , but onely in the measure , degree , and parts ; all which they ought to maintaine and preserue . but one thing it is to fall , another to fall away : one thing to fall from the first loue , another , from all loue . . no feare of falling impeacheth the certainty of not falling away . our lord iesus himselfe feared , and fasted , and prayed forty dayes and forty nights , before his temptations , that in his example we might see , that our feare is not then frustrate , when perseuerance is certaine . . meanes of perseuerance and not falling away , cannot be certaine proofes of falling away , but rather against it . but exhortations are such meanes , while . they admonish vs of our imbecillity in our selues , . driue vs to our hold , to get strength from god , and implore his ayde and helpe , . dayly to awaken vs out of our dulnesse and security , . to vphold vs , being ready to faint and grow weary , by cherishing faith and other graces , . not to bring in doubting , but keepe vs in good assurance , while wee vse the meanes prescribed , still looking at the promises . and for threatnings and comminations against apostates and back-sliders , as ioh. . . euery branch that beareth not fruit in me , i take away and cast out : and heb. . . if we sinne willingly , after we haue receiued the knowledge of the truth , there remaines nothing but a fearefull expectation of vengeance . . these and the like threats are properly meant of seeming branches , that bring leaues , but otherwise are barren and fruitlesse , as a true branch in christ cannot be , vers . . all these comminations are conditionall , if a branch beare not fruit , which though it be impossible in a true branch , yet they are of vse to them , to stirre vp their care and watch ; and further can conclude nothing . . many such places , as heb. . . are of such as sinne against the holy ghost , which themselues say is not incident vnto a true elect person . . conclusion : no prayer or petition in scripture , either for not losing the spirit , or for restoring the spirit , concludes against the elects perseuerance in grace , but for it : because first , prayer of the spirit argues the presence of the spirit , and being a prayer of faith , cannot be denied ; secondly , it is ordinary for the saints to pray , take not away thy holy spirit , psal. . . for he is sometime taken from them , not in respect of his existence , but of his powerfull working ; not in respect of the sauing gift , but of the measure , degree , and operation of it : as hee is taken away from the wicked , not in respect of the gift of regeneration , which they neuer had , but of some common gifts , either naturall , or ciuill , for office or the like , as in saul , . sam. . . thirdly , it is as ordinary for them to pray for the returne of the spirit , and creating a new spirit , who is indeed quite gone , not in himselfe , but in their sense and apprehension : but this concludes nothing , that because they feele him not , therefore hee is not there , no more than a man in a swoone may conclude he hath no life , or a child in the wombe not to liue , because it vnderstands not the life of it . fourthly , it is not ( as they say ) in vaine for them thus to pray , though they cannot fall away , because . it is an obedience to gods commandement : . a testimony , that we depend on his strength and promise for perseuerance : . that we shal attaine this gift in gods owne meanes , which is prayer . . conclusion : no phrase in all the scripture concludes against the perseuerance of the elect ; though in some phrases they picke many quarrels . as wee may see in some of most seeming contrariety . for this in the text , that some beleeue onely for a time , we haue formerly shewed , that this was farre from iustifying faith , of which our question is , but is meant of temporary faith , which hath no promise of perseuerance , as this hath . but how weake were the conclusion , some fall from temporary faith , therefore others may fall from iustifying faith ? gal. . . some begin in the spirit , and end in the flesh . answ. . the apostle writes not to particular beleeuers , ( of whom wee speake ) but to foolish apostates , that neuer truly beleeued . . by spirit , is not there meant the spirit of regeneration , but , they begun in the doctrine of the gospell , called spirit and life , ioh. . . and the ministery of the spirit , . cor. . . . by ending in the flesh , is not meant the state of a man vnregenerate , but the fleshly doctrine of false apostles , sauouring wholly of fleshly and carnall wisedome . so as the apostle chargeth them not with falling from true regeneration , ( which they had not , and of which we now speake ) but from the profession of the gospell , which they had receiued . now how inconsequent is this , many fall from professing the truth , therefore the elect fall from grace ? exod. . . some are said to be blotted out of the booke of life : not wicked onely , psal. . . but the elect , as moses prayed that he might . answ. . symbolicall or figuratiue arguments proue nothing , as this is , for god needs no bookes . . moses wisheth not simply , but conditionally , if it might be , if gods glory and his peoples good might thereby be preferred . suppositions are no positions . . the lord himselfe denies , that moses or any elect could be blotted out , saying , not thee , but him that sinneth against me , that is , le ts sinne raigne in him . . there is a two-fold booke , a two-fold writing , and a two-fold blotting . first , there is a booke of gods eternall decree of election ; in which booke of life who euer are written , they are neuer blotted out : for the foundation of god abideth sure , and hath his seale , . tim. . . this booke is sealed . and if a man say , quod scripsi , scripsi , what i haue written , i haue written , ioh. . . num deus quenquam scribit & delet , saith augustine ? doth god write any man in his booke , and blot him out againe ? secondly , there is a booke of the execution of that decree , which lies in earth , as that in heauen , the church-booke , wherein men are actually enrolled into the company of the church , and receiued into gods couenant & family , by professing the word and sacraments . now such as are written in this book , are written in , in the iudgement of charity , not of certainty . true members are indeed written , the hypocrite only in the opinion of himselfe and others . and this is the two-fold writing , one true , the other imaginary . augustine on psalme . expresseth it excellently , thus : dicuntur scripti , quia sic putant & putantur : nec sic accipere debemus , &c. sed hoc dictum est secundum spem ipsorum , qui ibi se scriptos putabant . so also there is a twofold blotting ; . out of the church , when their hypocrisie is discouered , and they thrust out of the company of the faithfull , among whom they were written and numbred . . out of the other booke in heauen , when they are declared and manifested neuer to haue been written there . now the argument is weake , because some are blotted out of the booke of the church , therefore some out of the booke of election : and , because some are declared neuer to haue been written in the booke of life ; therefore those that are indeed written there , may fall away . rom. . . we reade of some destroyed , for whom christ died : therefore members of christ may fall away , and perish . answ. . by destroying is meant , not a casting off the foundation , but a scandalizing of our brother in indifferent things , ( of which , the apostle there treateth ) whereby we destroy so farre as is in vs , and plucke him from christ : but if hee be a true beleeuer , the mighty hand of god vpholds him , perhaps not from falling , but from falling away . . christ is said to dye for a man two wayes , . improperly and generally , for the whole visible church , for whom his death is sufficient : . properly , truly , and specially for the faithfull and elect , to whom it is effectually applyed in the vertue and merit of it . many of the former may bee destroyed , none of the latter . . members of christ are so two wayes : . in the iudgement of charity , and of the church , all outward members of the church are to be reputed , redeemed , and iustified , till by their apostasie they declare themselues hypocrites ; for whom christ neuer dyed : . in the iudgement of certainty he dyed not for all , and euery one . now the weaknesse of the argument appeares euidently , that because some fall away , for whom christs death is sufficient , therefore they may , to whom it is effectuall ; or because some , who in the iudgement of charity onely are redeemed , fall away ; therefore such as are certainly redeemed by his death , may . . pet. . . we reade of one who was washed , but forgets he was purged from his old sinnes . answ. there is a twofold washing : one outward , by the water of baptisme , by externall profession , and outward reformation , as simon magus : the other inward , true and reall , by the blood of christ , applyed by the spirit and faith , by meanes of the word , and by the waters of sanctification . and accordingly there is a twofold purging , one reall and existent , the other in opinion , profession , and iudgement of ones selfe and others . the former being truly washed , cannot forget their purgation , as the latter may . one drop of that water springeth vp to eternall life . but it is no good argument , some professing cleannesse and purity fall away , therefore such as are cleane indeed ; some washed with outward water , therefore such as are baptized with the holy ghost and fire . heb. . . and . . some that are inlightened , and taste of the good word of god , and are partakers of the holy ghost , and are sanctified by the blood of the couenant , fall away , and cannot bee renewed by repentance ; therfore elect persons may fall away finally . answ. . in generall : none of all these phrases implyeth true regeneration : besides , the apostle speakes of hypocrites , and such as sinne against the holy ghost , not of any true beleeuer . . in speciall , and to the particulars . some that are inlightened , fall away . ] but this is of knowledge in iudgement , not in affection : of knowledge in the braine , not in the heart : of bare illumination , without thorow-renouation , or reformation : of science , without conscience , experience , practice . what a great measure of knowledge had demas , iudas , and iulian attained , by which they seemed to haue cleane escaped such as are wrapped in errour ? and yet they were againe intangled in errour , the greatest errour being to know , and not to doe . now what argument is this , it is possible for some truly inlightened , to fall away , therefore for some truly regenerate ? they taste the heauenly gift , and the good word of god , and yet fall away . ] answ. by tasting , may be vnderstood two things : . an approbation in iudgement , seeing in some measure the excellency of the gift , ioh. . but this in generall , not in speciall ; in others , not in himselfe , as balaam and agrippa : . an inclination in the affection , rauished with that excellency , as the bad ground receiued the seed with ioy , and hearing and seeing the happinesse of the saints , wish and desire to partake of it , if by wishing they could winne it : but deale as hard chapmen , who see a commodity , and their owne need of it , and prize , and cheapen it , but will not giue so much as it must cost them , and so goe away without it . balaam wished to dye the death , but would not liue the life of the righteous . and the young man in the gospell was loth to sell all , and so went away without saluation . whereas a sound beleeuer will sell all with the disciples , and account all but losse or dung , with paul , and exchange the treasures of egypt with the crosse of christ , as moses . thus the hypocrite , onely tastes the gift , and feedeth not , but the elect feed on the bread of life , and drinke of the water of the well of life , vnto life eternall . now this is no good argument , because some that taste , doe fall away ; therfore so may he that feedeth on christ. they that are partakers of the holy ghost , and sanctified by the blood of the couenant , fall quite away . ] hypocrites are sanctified by the blood of the couenant , . in respect of profession , not of the power of holinesse , . in respect of externall communion with the members of the church , in the word and sacraments , not of inward society or sanctification , . in respect of the application of the blood of the couenant , not by the spirit , but by the meanes ; but diuersly from that to the elect : to the beleeuer , truly , by faith , and to his saluation : to the hypocrite , in outward shew and appearance , in opinion , in the iudgement of charity onely , and to his greater condemnation , . cor. . . they are also partakers of the holy ghost : that is , excellent gifts of the holy ghost : as . the spirit of feare , howling for sinne , and sorrow , wishing the sins had neuer been committed , as in cain , and iudas ; but alwayes want the spirit of loue ; . externall reformation in great measure , as herod did many things , but kept one herodias ; . feruent zeale for the lord , as in iehu , . king. . . but , for a start , at the beginning , and for the sinnes of others , not the owne : . holy motions , with which the spirit inspires them , and often purposes and promises to follow them , as saul had many . but , . they neuer haue any but common gifts , not the speciall gifts of faith , charity , true repentance , proper and peculiar to the elect : . though they haue the gifts of the sanctifying spirit , yet not the gifts of sanctification : . they neuer come to be sanctified throughout , in body , and soule , and spirit , . thes. . . nor to be throughly changed into the image of god , . cor. . . now this is a weake argument , because some hauing the gifts of the sanctifying spirit , fall quite away , therefore some also that haue the gift of sanctification . they that taste of the powers of the life to come , fall away . ] this tasting also is incident to hypocrites , and standeth in two things : . thoughts and meditations of the life to come : . a powerfull working and forcing of the heart to looke somewhat that way , and to doe something , seeking to enter . yet they shall neuer enter , . because they onely taste , not digest these meditations , to follow them home : . because if they performe any thing , they doe it not purely , not for gods glory , but themselues ; not for loue of god , but selfe-loue ; gods glory and seruice shall bee subordinate to their owne benefit . . because they are not vpheld with patience to fruition , as the elect are . thus much of the phrases of scripture , which seeme to infringe the doctrine of the elects perseuerance . many moe there be , but these are the principall . now to examples . . conclusion : no examples in all the scripture proue falling away , wholly and finally , from sauing grace . bellarmine brings in a great number : as if what he cannot effect by waight of argument , hee would by a number of examples . wee will quickly dispatch them , by reducing them to fiue heads . . of angels , who fell wholly and finally from grace : which instance is cleane out of the socket : for our question is not of angels , but elect men ; not of the grace of creation , but redemption ; not of legall inherent righteousnes , but euangelicall imputed by faith in the mediator , of which they are not capable , because christ tooke not their seed , but mans . . of adam in innocency , who lost all grace , thou●● he was perfectly righteous ; therefore much more ●hose who haue grace imperfect . answ. . this example is to no purpose , the question being of men truly iustified in christ : as adam in innocency was not . . they must proue , that adam fell from his estate of renouation and faith in the messiah , or else they proue nothing . . that he fell from all grace of creation : which is hard for them to prooue , and many of the learned hold the contrary . . adams grace in innocency , and ours now are farre vnlike : he had more measure of grace , but ours hath more priuiledges : he had grace whereby he might haue continued if hee would : wee haue grace whereby we both can and will. so the argument is vtterly naught . . of whole churches , as rom. . . the naturall branches are cut off . answ. the iewes were cut off in respect of the outward couenant , and the common state of that people , as any nation may , but not in respect of faith , if inward and effectuall . so of the galatians , chap. . . they were cut off from christ : this is spoken of the visible face of a church , not of the inuisible ; or , of such as had a profession onely , not faith , or not true . so in esa. . . the faithfull city is become an harlot : that is , the city , which was a seat of faithfull men , is corrupted with idolatry , not the faithfull in the city . againe , faithfull men may be corrupted , but not wholly , not finally . . of hypocrites , as iudas , demas , saul , simon magus , hymeneus , and philetus , who made shipwracke of faith and a good conscience . answ. . they might spare their bead-roll : for the question is of none such ; for they haue no true grace to fall from . . these must fall from all the shadow of grace they haue : the talent must bee taken from them . . hypocrites are said to depart from the faith , not the grace of iustifying faith which they neuer had ; but either the doctrine of faith , so called in iude . or the profession of it , or from temporary faith . . of good and truly gracious men : for whom i answere thus : . dauid , the act of his faith was interrupted , not the habite ; the flame of faith appeared not , but the sparkes remained ; and besides , he repented , as we see in psal. . . of peter it is true which theophylact saith , the leaues faded , the root liued . . for salomon , he fell not quite away , but was saued : both because it was neuer said of any reprobate , that hee was loued of god , as of salomon , . sam. . . and because he was an holy pen-man of scripture , and a prophet , therefore sate in the kingdome of god , luk. . . and because of the promise , to scourge him with the rods of men , but not take away mercy from him , . sam. . , . . for the prodigall sonne , who is thought quite lost , and dead after he was a sonne : . it is a symbolicall argument : . he was dead and lost , that is , to his father , and in his owne sence ; and so may gods children be : . he returned , and was receiued . . for paul , who wished himselfe cut off for his countrey-men . . he spake not simply , but with implicite condition , if god might rather glorifie himselfe in his reiection , than in casting off his countrey-men : . he onely manifests his affection to them , but concludes not such an effect in himselfe : . hee saith not , hee could be separated from christ , but in this case hee could desire it . and whereas he saith in . cor. . . he indeuours and beats downe his body , lest hee be a reprobate : i answere , . he speakes not positiuely , but suppositiuely : . reprobate is not there opposed to gods election , but mans approbation : hee would not bee reproued for not hauing his life answerable to his doctrine : . if it were opposed to gods election , yet it prooued nothing , but rather the contrary : he endeuours not to be a reprobate , or not to be so manifested , therefore being an elect vessell , can he be cast away ? no , therefore he shall not . in a word , if the faithfull bee said to fall from grace , it is lapsus , not prolapsio , a falling , but not a falling away : it is from the measure , or the degree , or the sence , not the whole grace giuen ; as the pastor of the church of ephesus fell from his first loue , not all loue . and it is inconsequent , the faithfull may fall for a time , and in part , therefore wholly and finally . therefore we conclude , that no regenerate man can fall totus , à toto , in totum , the whole man with full consent , from all grace and goodnesse , into all euill , or any euill for altogether , to the end . so as when all is obiected against this doctrine , that can be , true grace ( we see ) is blessed with continuance . obiect . this doctrine of perseuerance doth much hurt , to make men secure , and take liberty to sinne . answ. . fire can neuer make a man freeze for cold , nor the fire of grace to freeze in sinne . . no good man can hence purchase a licence to sinne : for , . to be elect , and giuen vp to sinne , implyes a contradiction , for we are chosen to be holy , eph. . . . to perseuere , is to cleaue to the word of christ , ioh. . . . as he that beleeues he may quite fall from christ , is no true beleeuer , no more is hee that thinkes hee cannot , and doe what he list : for faith is most industrious in the meanes . . though wicked men will peruert pauls writings , yet he must write : and though they doe peruert truth to their destruction , yet wee must propound such profitable and necessary truths : for . this confirmeth the faith of the elect , and raiseth them out of despaire , and excites them to repentance , by leading them out of themselues , to fixe their eyes , not on the ouglinesse of their sinnes onely , euen after grace receiued , but vpon gods promises , christs prayers , and power preseruing them to saluation . . nothing makes the saints more loue god , than so free and vnchangeable loue . . it excites them to much thankfulnesse , when being acquainted with their owne weaknesse , and satans daily assaults , they see themselues set into so firme an estate of happinesse , as they are armed against the dread of vtter foyling or forsaking . whence bucer on ioh. . saith , nothing is more profitable , than to preach to beleeuers , that it is impossible for them euer to fall from grace . vse . let all this moue vs to the earnest desire of so permanent a condition , and so to labour for truth of grace , which onely shall continue . content and please thy selfe with no seeming or vnsound grace , which shall leaue thee in thy greatest need . in earthly things men desire such as are most durable , and lay about them for long estates , of life , or liues , or fee-simples : and why not heere , in so great necessaries and expectations ? . let this prouoke vs to perseuerance in the state and measure of grace receiued . and hereunto let vs consider , . the end of redemption , to serue the lord in righteousnesse and holinesse all our dayes , luk. . . . that righteousnesse departed from , is vaine and forgotten , ezek. . . all labour , prayers , hearing , yea , all sufferings are lost , as the galatians suffered many things in vaine , chap. . . . thou shalt bee iudged as thou art found when the lord comes : the question shall not bee , what thou wast once , but what thou art . as the tree falls , so it lies : if of straight it bee growne crooked , so it shall bee iudged . . this makes election sure , and is a note of the saued of the lord , to continue to the end , math. . . glory and immortality is the part onely of such as by continuance in well-doing seeke it , rom. . . and our sauiour is expresse , luk. . . to you which haue continued with me in tentations , haue i appoynted a kingdome , as my father hath appoynted me a kingdome . the lord make vs vpright , that by continuing in his word , wee may manifest our selues disciples ; so following our lord with patience and perseuerance in holinesse , vntill he bring vs vnto an vn-discontinued happinesse purchased by his owne blood . amen . prima perit , perit altera , & altera , quarta perennis . finis . the alphabetical table of the most remarkable poynts inlarged in this treatise . abuse of things lawfull , is damnable , as well as the pursuite of things vnlawfull . reasons . abundant measure of grace is the strength of a christian , in a foure-fold afflicted estate . sound affection to the truth , vpholds men from withering . of affections renewed , foure instances . apparell abused , how . apostates in dangerous estate , three reasons . not to be ashamed of the afflictions of the gospell : sixe reasons . the ayme of euery good hearer , must be to bring forth an hundreth fold . b behold : what it noteth . booke of nature to be translated into the vse of grace . brutish ignorance after long hearing , three reasons . c callings abused , how . calling of god without repentance . care of the family abused . cares of the world are great chokers of gods word , . before hearing , two wayes . word , . in hearing two wayes . word , . after hearing . foure true causes of the worlds hatred of god and his truth , among many false pretensed ones . church , not to be defined by multitude . christ , the author and matter of true wisedome . christians must aspire to the highest pitch and measure of grace , for fiue reasons . circumstances necessary to doe good duties well , seuen . cleannesse of heart , wherein it is . comming to church , satan euer comes with thee . comforts in persecution , three . companions of holy desires , sixe . companions of true illumination , foure . companions of sound ioy , . holy affections , three . companions of sound ioy , . holy graces , fiue . company and society abused . comforts for a minister , who seemeth to lose much labour among a rude people , foure . conscience if sound , hath , . sincerity . . tendernes . d dangers in enioying earthly pleasures , foure . deceitfulnesse of heart in the matter of repentance , in seuen particulars . defects of an euill heart in the matter of his religion , in sixe things . delicacy in christianity , condemned by fiue reasons . holy desires examined in their . ground , . matter , . ends , . companions . sound desire of the word tryed by three things . differences between sound knowledge , and hypocriticall , three . differences betweene christs sowing , and his ministers , . despisers of gods word in fearfull case , two reasons . e earnest of the spirit , what . effects of true religion , fiue . effects of sauing knowledge , three . elect , how farre they may fall , in fiue conclusions . ends to aime at in our pleasures , . examination whether we are gotten beyond hypocrites , in foure things . f faith especially impugned by satan , many reasons . tēporary faith is raised on tēporary causes , & which they be . iustifying faith necessary to a good heart , for . reasons . faith gouerneth the whole life , fiue instances . forwardnesse to heare the word of god , vrged by . reas . to fruitfulnesse in grace , foure things required . fruitfulnesse necessary to christians , fiue reasons . for our fruitfulnesse the lord hath done fiue things . sweet fruits of patience , foure . the better the fruits , the more need of patience . g god glorified by ioyning of the crosse to christian profession , foure wayes . gods glory is the ayme of a good heart in all his parts , and in all his actions . godly men are most peaceable , and yet none more troubled than they , foure reasons . godly man keepeth the whole sabbath with the whole man. god esteemeth the goodnesse of our workes , by the goodnesse of our hearts . goodnesse of heart is a full sea of comfort in all afflictions , . inward , . outward . good ground bringeth forth fruits answerable in kinde to the seed . the thing hated in good men , is goodnesse . goodnesse of hearers , esteemed by goodnesse of heart , for foure reasons . grace , if sound , groweth still , fiue reasons . graces of the spirit , compared to water , in . things . graces speciall and sauing , are wrought by the word preached , fiue . sound grace is blessed with perseuerance . grounds of perseuerance in grace , . cleered frō exceptions . growth in grace tryed in the . root , . fruits , . measure , . affection , . continuance . in naturall growth persons are higher : but in spirituall they grow lower . growth of hypocrites deceitfull in sundry things . some ground on which the seed of the word falleth , is good ground , fiue reasons . true growth is in all graces , sixe instances . the good heart onely growes . h heart , called good , in two respects . an heart qualified by grace , is beyond an euill heart , in sixe things . the heart is softened by a threefold moysture . a good heart hath fiue properties in regard of god. hath fiue excellent properties in regard of christ. reioyceth more in christ , than in all worldly ioyes , . reasons . giueth it selfe wholly to christ , who hath giuen himselfe wholly to it . maketh in it selfe a sweet roome for christ , and how . conformeth it selfe wholly to christ. carefully embraceth gods ordinances , . reasons . maketh great conscience of the word preached , . reas . is very conscionable of the sabbath , sixe reasons . honoureth the ministers of god , foure reasons . it will be helpfull to them foure wayes . it doth good duties wisely , fiue reasons . it doth them humbly , three reasons . it doth them heartily , three reasons . it doth them abundantly , foure reasons . it doth them vniuersally , three reasons . it doth them constantly , fiue reasons . it carryeth it selfe against sinne , in fiue actions . it is a fruitfull heart , foure reasons . it is the essentiall difference betweene a good man , and an hypocrite . it is called an honest heart , and why . it seeketh approbation from man , three wayes . an euill heart affecteth god more in his gifts , than in himselfe . an euill heart , for all his shewes , groweth not , . reasons . an euill heart faileth fiue wayes in hearing . senslesse hearer , his misery , in fiue things . hearers duty towards the seed of the word , in . things . hearers and hearts , compared to the highway-ground , in three things . carelesse hearers , the worst of hearers . hearers compared to stony ground , in fiue things . bad hearers may goe farre in christianity , as in foure steps or degrees . bad hearers moued to heare , for foure reasons . a good hearer heareth for afterwards , three reasons . foure sorts of hearers reproued . heauenly mindednesse discerned by sixe signes . conscionable hearing is in fiue things . helpes to cast our care vpon god , fiue . helpes to the patient enduring of the crosse , sixe . . to hold out in grace , prouide three things . hinderances of spirituall growth , preserued by patience . sound humiliation looketh . wayes at once . hypocrites , why they goe so farre , three reasons . hypocrites fall from fiue things . hypocrites , why they fall from all goodnesse , foure reasons . i ignorance now excuselesse . illumination necessary to a good heart , for fiue reasons . illumination tryed to be sound , by foure rules . instances of such as come short of them who fall short of saluation . instances of most lawfull things vnlawfully abused , seuen . instances of most needfull cares , thrusting downe vnneedfull , fiue . instances how riches hinder the practice of the word , sixe . ioy examined , in the . ground . . matter . . measure . . companions . ioy of gods people , in seuen things . k kinds of good fruits sundry , inward , outward . knowledge , if sound , hath three ends . soundnesse of knowledge , examined by fiue rules of triall . l lusts compared with thornes , in fiue things . lusts of any kinde cherished , spoyle the worke of the word , for foure reasons . m manna compared with the word , in sixe things . manner of true prayer , in foure things . right manner of vsing pleasures , in foure things . markes to know an hard heart by , sixe . markes of a man soundly rooted in the profession of faith , three . markes to know distrustfull cares by , fiue . marks of a man in whom the world choketh the word , fiue . markes of a man in whom pleasures choke the word , seuen . markes of a good heart in generall , reduced to . heads . markes of soundnesse of knowledge , sixe . markes of sound faith , sixe . markes of a good heart , in respect of it selfe , sixe . marriage abused , how . marriage betweene god and man neuer broken . no certaine marke of the child of god , willingly and ioyfully to heare sermons . matter of spirituall prayer , especially for three things . meanes to lay the word in our hearts , sixe . meanes of a soft heart , fiue . meanes of sound moysture , fiue . meanes to vphold vs in triall , seuen . meanes to keepe our hearts as good ground , in good kilter , three . meanes to set the word aboue the weeds of lusts , fiue . meanes to lay vp the word for afterward , foure . meanes to heare for afterwards , foure . meanes to rid our selues of carking cares , foure . meanes to attaine goodnesse of heart , two in generall . meate and drinke many wayes abused . ministery , the dignity of it . ministers must goe forth to sow , three reasons . ministers must sow onely their lords seed , and all their lords seed . ministers sent , for foure ends . meanes to keepe men from withering , sixe . motiues to carefull hearing , foure . motiues to watch against satan in hearing , three . motiues to labour for soft hearts , foure . motiues to lay vp the word for afterwards , foure . motiues to rid our selues of worldly cares , fiue . motiues to moderation of mind , in seeking , and hauing riches , fiue . motiues disswading the pursuit of pleasures , sixe . motiues to carry our selues christianly through our pleasures , three . motiues to sincerity of heart , three . motiues to get the goodnesse of heart , fiue . motiues to aspire to the highest pitch of grace , fiue . motiues to prouide our selues of patience , three . moysture of grace , the kinds . moysture of grace is of . vnction . . compunction . n newnesse of heart in foure principall faculties . notes to know whether satan hath robbed thee of the word , or no , three . notes of a man withering in grace , sixe . notes of sound knowledge , foure . notes of a man rooted in the doctrine of faith , three . notes of a man soundly rooted in the grace of faith , fiue . notes of a good heart in respect of the spirit of god , reduced to foure kinds . o obiections against diligent hearing the word , answered , foure . obiections against the pers●uerance of saints , most of them preuented and answered . obiect of perseuerance . occasions of doing good to be apprehended . many offended at the word , sundry wayes . offence not to be taken , when we see great professors offended at the vvord . outward effects of a good heart , in respect of true religion , fiue . p patience necessary to fruits of grace , sixe reasons . patience , what . patience strengtheneth a christian three wayes . parables what , with their distinction . parable of the seed hath a twofold scope . vvhy our sauiour spake so much in parables , . reasons . peace with god and man , a fruit of the spirit . persecution differeth from other sufferings , in three things . persecutors in dreadfull estate , three reasons . persecution inseparable from christian profession , if sound , foure reasons . persecution compared to the scorching of the sunne , in foure things . persecution distastfull to nature . persecution tryeth who are sound . perseuerance , what it is . pleaders for some one sinne or lust , answered . pleasures earthly , not all condemned , sixe reasons . pleasures , great enemies of the vvord , and hinderances of saluation , seuen reasons . best pleasures vnderualued , fiue wayes . phrases of scripture seeming to impugne the perseuerance of saints explaned . no prayer against falling away , implyeth that the saints can fall away . price of gods vvord . many goodly professors fall short of saluation , and why . profiting in degrees of grace knowne by foure notes . properties of christian couetousnesse , foure . prosperity a popish , but a false note of the true church . properties of a good heart about the sabbath , fiue . prouocations to good duties , foure . q questions , whether no worldly cares be allowed to christians . how far worldly cares may be lawfull . whether a man cannot be rich and godly . question of perseuerance in grace handled at large . r raigne of lusts thrusts downe the vvord three waies . recusancy a dangerous sinne , . reasons . remedies against the choaking of riches , foure . true religion described at large in the true causes and effects of it . religion truly imbraced by foure inward affections of a good heart . receauing of gods ministers is in foure things . repentance stands in foure things . riches compared to thornes , in foure things . riches are commonly great enemies to religion , and hinderers of saluation . riches choake the vvord , . before hearing , three wayes . riches choake the vvord , . in hearing . riches choake the vvord , . after hearing , two waies . riches full of deceytfulnesse . riches deceiue men of fiue of the best things they haue or can haue . riches , how they deceiue men of saluation . riches deceiue by sixe false promises . riches falsely called profits , being so vnprofitable in the most needfull things and times , foure instances . riches giuen by god , for foure good ends . riches are receits , and so to be held , three reasons . riches , true and vndeceiuable to be procured , and of them foure instances . riches in themselues the good blessings of god , . reasons . rooting in grace is in three things . rules to try whether we continue to grow in grace , foure . rules of moderation in naturall and lawfull desires , fiue . rules how to carry our selues toward riches , that they proue not thornes , sixe . rules to preserue vs from the deceytfulnesse of riches , . rules in generall how to carry our selues through our pleasures , fiue . rules concerning perseuerance in grace , foure . s sabbath profaned by wicked men , fiue wayes . sacrifice of wicked men abominable , foure reasons . satan comes with men to the hearing of the word , . reasons . satan commeth to steale the word away . . inwardly three wayes . satan commeth to steale the word away . . outwardly three wayes . satannicall suggestions against the word , fiue . satan hath three ends in stealing away the word . satan aymeth especially to steale the word out of the heart , two reasons . satan is a deadly enemy to mans saluation , three reasons . satan is there most , where he is least suspected . seed , a resemblance of the word , in sixe things . seed of the spirit what . seed springeth vp in stony ground to three degrees . selfe respects may make a man diligent in the meanes of saluation , three instances . seeking of god , wherein it st●ndeth . signes of sound humiliation , three . sinne thrusts vs vnder wofull misery , fiue reasns . singlenesse of heart is in fiue things . softnesse of heart in three things . soundnesse of heart comforteth , . in life , . in death , . in day of iudgement . the sower is christ , who goeth forth to sow , three waies . spirituall worship is from gods spirit : . inspiring , . directing , . assisting . spirituall worship must be also from mans spirit , qualified with sundry spirituall graces . the spirits indwelling in the saints assureth them of perseuerance . sports many wayes abused . supplication necessary to a good heart , foure reasons . suspect most danger in most lawfull things . symplicity a bad excuse for bad hearing , fiue reasons . syncerity of heart how discerned . t thorny ground and bad hearers resembled in three things . triall of sound prayer , by . the mouer , . the matter , . the manner . triall of sound fruits of grace by foure rules . times vnseasonable for pleasure , foure . v w of true vnderstanding of gods word , foure notes . in the vse of naturall things euer ioyne a spirituall . watchfulnesse of heart looketh to fiue things . true watch against sinne , in eight things . men wither in race foure wayes . withering in grace dangerous in foure respects . to wise vsing of pleasures , foure rules . wicked men are without peace . wicked men loathing the liquor of the word , hate the vessels and ministers . wicked men cannot pray : many reasons . , &c. witnesse of the spirit , what . the word diligently to be heard , fiue reasons . word as necessary to saluation , as seed to the haruest . word knowne to be fruitefull , by foure notes . word of god best after hearing , fiue reasons . word applied , is the pruning knife of our pleasures : as in the foure parts of it . worldly cares argue impiety and folly . z zeale renewed , knowne by foure notes . finis . notes, typically marginal, from the original text notes for div a -e be diligent to heare the word . reas. . ioh. . . heb. . luk. . be forward in hearing the word . reas. . psal. . . psal. . . act. . psal. . . apprehend all good opportunities within thy calling . christ spake in parables for foure reasons . difficilis in scripturis , magna ingenia exercent , aug. in psal. . the misery of a sencelesse hearers , in fiue things . act. . . cor. . ● . non impertiendo malitiam , sed non impertiendo gratiam . aug. the scope of this parable . act. . translate the booke of nature into the booke of grace . rom. . the agent or sower . difference betweene christ his sowing , and the sowing of his ministers , foure . . things make to fruitfulnes : raine , ●unbeames , winds , application of all , to s●t & ripen the seed . all from christ. . his action . christ goeth forth to sowe , three waies . his intention . the word preached , resembled to seed , in sixe things . act. . . seede of gods word more excellent then all other seede , in foure respects . reu. . . the dignity of the ministry . the du●y and charge , in foure things . . they must goe foorth to sow . not any but their lords seed . . all his seed . . king. . . to his aduantage . mat. . , . prepare thy ground for this seed . receiue and retaine it . col. . . luk. . bring answerable fruits to the seed . looke to the daily growth of it . the word preached as necessary to saluation , as seed to an haruest . . cor. . . some harts and hearers compared to the high-way , for . reasons . carelesse hearers , the worst hearers . heb. . . against recusants . ioh. . . ioh. . . against dispisers of the word . against persecuters of the word motiues to carefull hearing , . simplicity no excuse for bad hearing , for . reasons . nor a bad memory can excuse carelesse hearing . heb. . . . notes of true vnderstanding the word . reasons why wicked spirits are compared to fowles of heauen , . . cor. . matth. . . why satan comes whē men heare the word , . reasons . satan commeth inwardly . wayes . . cor. . . mic. . . satan commeth outwardly . wayes . luk . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . end of satans cōming , to steale away the word . . end of satans comming to hinder faith . end , to rob men of their saluation . that the word hath been fruitfull , foure notes . gal. . . thou neuer commest to church , but satan commeth with thee . motiues to watch against him , three . . notes to know that the diuell hath robbed thee of the word . . meanes to lay the word vpon and in our hearts . why most men continue brutishly ignorant after long hearing : . reasons . bad hearers compared to stony ground in . things . stony ground cōmendable in . things . note . the seede springeth vp in stony ground to sundry degrees . doct. a bad hearer may goe far in christianity . temporary faith raised on temporary causes . tim . . phil. . . reasons why hypocrites goe so farre . numbers 〈◊〉 com● 〈◊〉 of many that come 〈…〉 . instances luk. . a serious examination whether wee haue gotten beyond hypocrites , in . things . i. jn holy desires . for , . their ground . act. . . . their matter . . their ends . . their companions , sixe . ii. illumination . for . pet. . , , . . the matter . iob . . gal. . . . cor. . . . the end . col. . . . the companions , foure . psal. . . . the growth . pro. . . iii. in ioy . for . the ground . . the matter . . the measure . . the companions . . holy affec●●ons . . holy graces , fiue . pro. . iv. in growth . for . the root . esa. . . . the fruits . heb. . . . tim. . the measure . psal. . . act . . the affection . . the continuance . heb. . . what withering is . men wither in the church . wayes . . in iudgement . gal. . . instances of apostacy or withering in sound iudgement . opera tincta sanguine christi . . in affection . . in pract●ce . gal. . . . in vse of meanes . iosh. . the danger of this withering , in respect of . god. . the church . . the sinne it selfe . heb. . . the iudgement . . notes of a man withering in grace . ioh. . . . meanes to keepe vs from withering in grace . . thes. . , . eph. . . esa. . . . king. . . motiues to beware of withering . mat. . vers. . doct. seed of the word not fruitfull to saluation in an hard heart . tot verba , tot verbera nihil profuêre pharaoni . rom. . . heb. . . gutta cauat lapidē , non vi , sed saepè cadendo . six markes to know an hard heart by . exod. . motiues to labour for soft hearts . meanes of a soft hart . psal. incidit gemmas , at non inciditur ipse : hircino tantum sanguine mollis erit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mark. . . doct. the cause why many goodly professours fall short of saluation . humor vnctionis , & compunctionis . psal. . . mark. . three things must be prepared to make vs hold out . . sauing and distinct knowledge . notes of sound knowledge foure . . deepe rooting , in . things . . in the doctrine of faith . notes . . in the grace of faith : where , . what it is . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the notes and signes of it . . act. . psal. ● . . in the profession of faith . . markes . sound moysture of compunction . zech. . ● . ier. . . sound moysture of vnction . ioh. . . knowne by . markes . iob. . . meanes of this moysture are fiue . ioh. . . rom. . . doct. persecution and gods word vndiuided . reas. . the crosse inseparable from christian profession . . reasons from gods glory . phil. . . acts . pro. . . gal. . . persecution compared to the scorching of the sunne in . things . mat. . mat. . luk. . . true causes of the worlds hatred of the godly . the thing ●ated in good men is goodnesse . comforts in persecution . doct. . many glorious professors fall off in persecution . they fall from fiue things . reas. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. . . . kin. . . tim. . . . meanes to vphold vs in triall . phil. . . . thes. . , . method of this part of the text. carnall lusts compared with thornes , in . things . . tim. . . . cor. . . heb. . . bad hearers aptly compared with thorny g●ound . lusts of any kind cher●shed , spoyle the worke of the word . iam. . . . chron. . . reas. . gen. . . raigne of lusts thrust downe the raigne of the word , many waies meanes to keepe our hearts , as good ground in good kilter . . meanes to set the seed of the word , aboue the weeds of lusts . a good hearer ●eares for afterward . reu. . . psal. . . gods word is best after the hearing for . reasons . . tim. . . foure sorts of hearers hereby reproued . . sam. . . . motiues to lay vp the word for after-vse . psa. . . . meanes of this duty . doct. abuse of lawfull things damnable , as well as the pursuit of vnlawfull . note . instances of most lawfull things vnlawfully abused , . . eating and drinking . iob . . . apparell . . recreation . phil. . . sports become vnlawfull , being immoderate , vnseasonable , profane , vncharitable . . marriage . . cor. . . . the calling . . care of family . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . society . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . pet. . . luk. . . . rules of moderation in naturall and lawfull desires . deut. . . iob . . the first sort of thornes are worldly cares . non dicit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sollicitudo diligentiae & diffidentiae . . markes of distrustfull cares . cura interdicta , non officii , sed euentus . doct. worldly cares great chokers of gods word . . before hearing , ▪ wayes . . jn hearing , two wayes . three instances . col. . , . . after hearing . num. . mat. . . motiues to rid our selues of worldly cares . hag . . . meanes to rid our selues of th●se ●arking cares . to cast our care vpon god , siue helpes . psal. . . tertull. contra esau instances of needfull cares consuming vnneedfull . mat. . . peace , if it run from vs , to bee followed , heb. . the second sort of thornes , is deceitfulnesse of riches . greg. mag. in lucae . riches aptly compared to thornes , in . things . doct. riches , great enemies to religion and saluation . riches , good blessings in themselues . . reasons . august . in psal. . riches choke the word . before 〈◊〉 , . waies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . tim. . . . in hearing . . after hearing . . hinder profession . mat. . . . hinder practice , as in sixe instances . . markes of a man in whom the word is choked by wealth . act. . . sincerum est , nisi vas , ●uodounque infundis , acessit . . remedies against choking thorns . luk. . . psal. . gen. . pro. . . phil. . . how to carry our selues to these thornes : . rules . heb. . doct. riches , full of deceitfulnesse . they deceiue men of , . gods word . . their religion . . their hearts . . sound iudgement . zech. . act. . . of saluation . mat. . riches deceiue by false promises of . things . . rules to preserue vs from the deceitfulnesse of riches . . esteeme them as they are indeed , not as in mens esteeme . . take them from god. for foure good ends . prou. . . looke on them as receits . . looke beyond them on true and substantiall riches . . tim. . . pray for wisedome well to vse them . the third sort of thornes are worldly pleasures . all worldly pleasures not condemned : . reasons . doct. earthly ioyes , shrewd enemies to the word , and saluation . reasons . non quae optima , sed quae suauissima . iam. . . justi . lib vse . . motiues disswading the pursuit of pleasures . the vigill must goe before the holy-day : the fast , before the feast . dolor & voluptas innicem cedunt : ereuior voluptas . . great dangers in worldly pleasures . aues vagae in easdem pedicas retiaque non incidunt . hieron . eccles. . ita curandum corpus , vt & castiganaū : . cor. . vlt gen. . . heb. . , . . markes of a man in whom pleasures choke the word . men vnder-value better pleasures , fiue wayes . psal. . exod. . , . the goodnesse of the giuer commends the gift . ● . generall rules how to carry our selues thorow our pleasures . . the person must be sanctified . . the choyce : for matter . circumstances . kinde . non subtra●untur voluptates , sed mutantur pijs august . in psal. . ioy of gods people is in . things . greg. . the manner of vsing our pleasure . . weanedly . watchfully . . wisely . august . de ciuit . dei , lib. . cap. . . christianly . . the season of pleasure . foure vnseasonable times for pleasure . in sabbato melius est arare quâm saltare . . cor. . . . the end of our pleasures . three ends which we must aime at in our pleasures . motiues thus to carry our selues through our pleasures . greg. ioh. . . si debeo totum me pro me facto , quid debeo pro me refecto ? aug. doct. some ground which the word falls vpon , is good . reas. . act. . . . comforts for a godly minister , who seemes to lose much labour . secundùm laborem , non secundùm prouentum . not to looke what others doe , but what our selues shuld doe . the heart called good in two respects . an honest hart , why so called . doctr. goodnesse of hearers , esteemed by goodnesse of heart . reas. . iam. . . caius seius vir bonus , sed christianus . . meanes to attaine a good heart . graces required to a good heart , are of . action . . acceptation . creatio est motus à non ente simpliciter ad ens . ioh. . . pro. . . cant. . . ier. . . markes of a good hart reduced to . heads . i. in respect of god , a good heart hath . properties : as . it desires neerer vnion with god. . seeketh him with the whole heart . ioh. . . . standeth wholly to gods approbation . see acts . . psal. . . psal. . . . sam. . . . resteth and reioyceth in god as his onely portion . * psa. . . . aymeth directly at gods glory in all his . parts . . actions both . naturall . . spiritual . ii. jn respect of christ , a good heart hath fiue properties . . preferreth christ aboue a thousand worlds . . reioyceth in christ aboue all worldly ioyes . rom. . . ph●l . . . giueth it selfe wholly to christ , who hath giuen hims●lfe wholly to it . esa. . . . prepareth a sweet roome in it selfe for christ to dwell in . . conformeth it selfe wholly vnto christ. . ioh. . . iii. in respect of the spirit of god. . kindes of notes of a good heart . . kinde , spirituall assurance , from . the witnesse of the spirit . . the first fruits of the spirit . . the seale of the spirit . . the earnest of the spirit . . the liberty of the spirit . . cor. . . psal. . no bad hart euer attained any of these , which no good heart is ▪ without . act. . . monendo , mouendo , remouendo . . sort of rules concerning the spirit , is for spirituall worship . ioh. . . from gods spirit , . inspiring , . directing , . assisting . esa. . . psal. . ● . sam. . . and from our spirits . contrite . ● . cheerful . . sincere . . feruent . . tim. . act. . . mic. . . . sort , in spirituall graces . . humiliation in respect of . god. . it selfe . . other things . ps. . , signes of soundnes of humiliation . . heb. . . exod. . . . jllumination , for which a good heart labours for . reasons . acts . . markes of soundnesse of knowledge . ioh. . . christ , the author and matter of wisedome to a christian . luk. . . . grace . justification , by sound faith , which a good hart cannot want , for . reasons . mark. . , . soundnesse of faith manifested by . markes . math. . . hab. . . how faith gouerneth the life in . things . esa. . . gen. . . mark. . . tim. . . grace : sound peace , . with god. with it selfe . . with others . godly most peaceable , yet none more troubled : . reasons . gal. . . wicked men without peace . esa. . . . grace , supplication . no good heart without this grace . . reasons . psal. . . sound prayer tryed by the . mouer . . matter . . manner . zech. . . true manner of prayer , in foure things . heb. . . an euill heart cannot pray . . thes. . . the fourth sort , in spirituall growth . soundnesse of growth knowne by two things . . outgrowing of sinnes . . growing ● all 〈◊〉 especially in humility . see col. . faith. rom. . patience . obedience . . thes. . . heauenly-mindednes : . signes of it . reu. . . tim. . only a good heart thus groweth . luk. . . reuel . . . vers. . beware of this ordina●y fruit of apostasie . markes of a good hart , in respect of gods ordinances . eph. . , . it chuseth true religion , in the true . causes . . effects . efficient . matter . deut. . . pro. . . reu. . forme . end. . effects of true religion . religio à religando . august . . it christianly imbraceth it , in . inward affections . . faith. . loue. psal. . . . joy. . constancy . outward effects , as . promote it . professe 〈◊〉 . act. . . adorne it . iam. . . . suffer for it . . honoar the professors of it . how an euill heart carryeth it selfe in matter of religion , in . things . ioh. . iam. . . a good hart carefully imbraceth the ordinances of god. . reasons . cant. . . ioh. . . jt makes great conscience of the word preached . . reasons . reu. . . ministerium verbi , vehiculum spiritus . . speciall sauing graces wrought by the word preached . act. . . conscionable hearing in fiue things . . pet. . . an euill heart saileth fiue waies in hearing . ier. . . . tim. . psa. . . rom. . numb . . . a good hart is very conscionable for the sabbath . . reasons . mark. . . heb. . . properties of a good heart about the sabbath . . it remembers it before . gen. . . . keepeth the whole sabbath . . cor. . ● . with the whole man. mat. . . . will see it kept by others . gen. . . . wil ioyne with the assemblies in gods house . mat. . exod. . . how an euill heart carryeth ●t selfe to the sabbath , in fiue things . parasceue . a good hart honoureth gods ministers . . reasons . . pet. . . gal. . . it knowes who they be . mat. . . reu. . vlt. . whence they be . . kin. . . . cor. . . reuel . . . . to what end they be . . cor. . . . that god will see all their word-fulfilled . how a good heart receiueth gods ministers : in . things . rom. . . gal. . . eph. . . . thes. . . an euill heart loathing the liquor , hateth the vessell . mark. . ier. . . an euill hart hateth the word first , and then the preacher . . markes of a good heart in respect of it selfe . newnesse of heart in . principa●l faculties . minde . conscience . will. psa. . . affections , in . instances . . loue. . ioy. psal. . . feare . pro. . . . zeale . . softnesse , in . things . mark. . cleannes , in . things . . singlenesse , in . things . . jt is plaine . . whole . deut. . . . secretly religious . psal. . psal. . . though alone . . often tryeth it selfe . mat. . psal. . . ● motiues to sincerity . . property of a good heart is , fruitfulnes . . property , watchfulnesse . . watcheth it selfe narrowly . . against all sinne , before , in the sin , and after it . . his graces both to keepe , perfect , and exercise them . . his whole conuersation , both alone , and with others . it watcheth the cōming of christ. luk. . reu. . a good heart prouoketh it selfe to good duties . reas. . it careth to doe them well in . circumstances . . wisely . phil. . . esa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . humbly . psa. . . . heartily . col. . . . abundantly . . vniuersally . mat. . phil. . . ioh. . . constantly . . watchfully . a wick●d heart faileth in all . vii . markes of a good hart in respect of sinne . esa. . . ier. . . rom. . . . it sees the misery of sinne . . truly repenteth sin , in which are foure things . . confession against it selfe . . of all sins knowne . psal. . . . remorse . . reuenge . ille dolet verè , qui sine teste dolet . . seeketh pardon . luk. . ● . feareth sinne . odit antonius tyrannum , non tyrannidem . retaineth a purpose of not sinning . deceit of an euill heart in the businesse of repentance . motiues to get this goodnesse of heart . . tim. . mat. . mat. . . cor. . goodnesse of heart a full sea of comfort . . inward . ioh . . . outward opposition . act. . iob . . . personall affliction . . cor. . . for perseuerance in good . . in the life . . in death . . in the day of iudgement . better a sound finger , than a dimme eye . doct. a good heart is a fruitfull heart . of these fruits . . the kinde . . the season . . the meanes . reas. . rom. . triall of sound fruits by . rules . mat. . mat. . ioh. . . . ioh. . . . pet. ● . lib. . cap. doct. aspire to the hundreth fold measure of fruits . esa. . . reas. . math. . straite-neckt vessels are long a filling . . motiues to aspire to the highest pitch of grace . the lord hath done . things for our fruitfulnesse . ioh. . . gal. . . ezek. . ● . iam. . . . notes to know thy proceeding in the degrees of grace . doct. . patience necessary to fruits of grace . patience , what it is . mat. . patientia lombardica . reasons for the necessity of patience , fixe . heb. . . fiue hinderances of spirituall growth preuented by patience . gal. . vse . vse . motiues to prouide our selues of so vsefull a grace as patience . . patience strengtheneth the christian . wayes . num. . . nulla anceps luctamen in it virtute sine ista virtus : nam vidua est quam non patientia firmat . prudent . in psychomachia . ● . sweet fruits of patience . mat. . . vse . vse . reu. . . helpes or meanes to the patient induring of the crosse. pet . doct. . true grace is blessed with continuance . psal. . . perseuerance , what it is . the description explained . the obiect , subiect , and meanes of preseruation . non dicit nullū damnabile , sed nulla condemnatio . reuel . . . perseuerantia radicis tantùm persistentiam infert , non fructuum et foliorum omnium . lapsus est , non prolapsio . the perseuerance of saints stablished by . grounds or conclusions , cleared from the exceptions of aduersaries . mat. . de praedest . lib. cap. . sect . . in nullo gloriandū , quia nihil est nostrum : cypr. ad quir. l. . ep . . aug. de corrept . & gratia . ca. . bellarm. de iustif . lib. . cap. . most of the obiections preuented in foure positions or conclusions . hortatio ad tantam diligentiam ne de●iciant , nō arguit de●ectabilitatem absolutam omnili ad quos exhortatio adhibetur , sed cum certa perseuerantia conuenit , vt media cū fine , causa cum effecto . christus ipse timuit , vt exemplo doceret , timorem omnem nō esse frustraneū , vbi perseuerantia est certa . psal. . . conditio nihil ponit in esse . august . in psalm . . delentur , cum declarantur ibi non esse , august . most true of rome , and the church therein . folia abiecit , radix vixit : theoph . in luc. . rom. . . reu. . . . pet. . nihil vtilius quàm praedicare credentibus , impossibile esse vt vnquam gratia excidant , bucer in ioh. . de terra infrugifera , & frugifera . a treatise of contentment leading a christian with much patience through all afflicted conditions by sundry rules of heavenly wisedome : whereunto is annexed first, a treatise of the improvement of time, secondly, the holy warre, in a visitation sermon / by t.t. taylor, thomas, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing t ). 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a treatise of contentment leading a christian with much patience through all afflicted conditions by sundry rules of heavenly wisedome : whereunto is annexed first, a treatise of the improvement of time, secondly, the holy warre, in a visitation sermon / by t.t. taylor, thomas, - . taylor, thomas, - . treatise of the improvement of time. taylor, thomas, - . holy warre. [ ], , [ ] p. printed by r.h. for iohn bartlet, london : . "a treatise of the improvement of time": p. - . "the holy warre": p. - . reproduction of original in the union theological seminary library, new york. eng christian life. contentment. a r (wing t ). civilwar no a treatise of contentment leading a christian with much patience through all afflicted conditions by sundry rules of heavenly wisedome : whe taylor, thomas d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a treatise of contentment . leading a christian with much patience through all afflicted conditions . by sundry rules of heavenly wisedome . whereunto is annexed , first , a treatise of the improvement of time . secondly , the holy warre : in a visitation sermon . greg. moral. l. . si mens forti intentione in deum dirigiter , quicquid in hac vitâ sibi amarum sit , dulce aestimat ; omne quod affligit , requiem putat . by t. t. d. d. &c. london , printed by r. h. for iohn bartlet , and are to be sold at the signe of the gilt cup , neere s. austins gate in pauls church-yard . . to the right worshipfvll sir francis darcy knight , my much honoured friend : all happinesse in christ iesus . sir , not having of mine owne , wherewith i might tell the world of your great and continuall favours unto me , by such a pub●ke testimony , i thought good to doe it by publishing this worke of another , whose person and doctrine you well knew and respected . which i doe the more willingly , because it is sutable to the contentment here treated of . i am well contented with that mediocrity of gifts and abilities , which god hath bestowed on me . i hold it better in this life , to be faithfull in a little , then ruler over much . no doubt but some are masters of great parts , and estates , and faithfull too : rich in this world , and rich in good workes too : high in place and respect among men , and high in the favour of god too . but , both such have their hazzards and temptations , against which they need to be watchfull ; and the brother of low degree hath cause ( in god and his love ) to rejoyce and be contented . and oh how happy were it with godly christians , if they had taken forth this lesson of contentment ! how comfortlesse would their lives then be ! how blessedly free from those torturing passions of emulation , envie , murmuring , impatience , and the like , wherewith the spirit is too often , and too much disquieted ! godlinesse with contentment is great gaine , saith the apostle : as if the purchase were small , where contentment is wanting : and indeed much of the benefit and advantage is taken away , where this lesson of contentation is not taken forth perfectly . and how unbeseeming is it to an heire of the promises , to be malecontent for worldly wants , or afflictions ! how thwarting to the wisedome of god , as if he knew not best to make allowance to his children ! how terrible to lie disconsolate in death , or any deadly trouble , moaning as that great emperour when he lay dying at yorke ; in my life time i have been all things , and now nothing doth me good ! i w●sh to your worship all the comforts and mercies of god in christ , both in life and death ; and therunto at this time i commend to your reading this little treatise of contentment : resting ever , your worships much obliged , w. jemmat . a table alphabeticall of the chiefe things in this booke . a ada●s sin had many sinnes in it . pag afflictions foyled by contentment . . the necessity of them in three respects . disposed of god for time , measure , and end . age : the incommodities of it . priviledges of it . comforts of it . aged people called on to prove time well . b barrennesse to bee quietly endured , how . bernards discription of worldly pleasure . c callings : crosses in them to be borne contentedly , how . common-wealth ? evills in it : how to be borne . comparisons : two fold use of them . . contempt of the world : how to be born contentedly . contentation the daughter of godlinesse . praef. meanes and motives to work it . power of godlines to breed it : whence . countrey and friends left : comfort in it . d death terrible . comforts in it . necessity of dying . utility . death of friends : comfort in it . deformity of body to be borne quietly : how . e estates we live in , yeelds discontents , yet be comforted in them : how . examples of holy men perswading contentment . experience without grace availeth not . f friends unkindnesse : comfort in it . and in their death . g glory obtained by afflictions : how . godlinesse what it doth to breed contentment . goods lost : comfort in it . graces bred , beautified , and exercised by afflictions . grave terrible : comfort in it . great sins should not overtrouble the soule . h happinesse of saints raised by certaine staires . heavenly happinesse attained in death . honor from above , how to be getten . honor due to ministers : threefold . honors of the world , lost , or not had : comfort in it . i iudgement at the last day not dreadfull to beleevers : why . all imperfections and blemishes then done away . iustification the ground of contentment . l liberty lost : comfort in it . life lost : comfort in it . lingring sicknesse : how to be borne contentedly . why suffered by god . m martyrs very forward to suffer . ministers calling most crost : comfort for them . they are christs souldiers in two respects . their weapons : , their enemies . cause of warre . ministery no easie calling , but dangerous . misery all ended in death : foure wayes . molestation satanicall : how to be borne quietly . multitude of sinnes should not too much trouble . mystery in godlinesse , and in contentment . n nature content with little , grace with lesse . nature teacheth not the price of time . o opportunities of good : nine instances . orbity uncomfortable : comforts in it . p persecution to be endured contentedly , how pleasures lost , or lacking : comfort therein . poore men , how profitable in their times . preparation to death : what , and how . r redeeming of time : what . relapses : comfort in case of them . repentance : two effects of it furthered by afflictions . rich men should be specially carefull of spending their time . s scandals and schismes : foretold : turned to good , &c. sicknes to be born cōtentedly : how . sinnes merit afflictions , and are purged by them . sinnes multitude , greatnesse , relapse : how answered . t temporals mercifully withholden . time to be wholly improoved for good . . motives . preciousnesse of time : in six things . . skill to prize it comes of god . be sparing of time : motives . theeves that steale time away . v vnion with christ not dissolved in the grave , unite forces against the common enemy . uses of sicknesse sanctified , six . w warre of christians , especially of ministers . wealth lost , or not had : comfort in it . works good , mentioned to the saints in the last judgement : not bad . worlds hatred : contentment in it . y. yong people admonished to spend their time well . finis . the avthors preface : after we have shewed the gaine of godlinesse ( out of tim. . . ) now we come to speake of the priviledge of it , that it brings contentment with it , whereby the heart of a godly man is stayed , and resteth in god , well apaid with that estate and measure of goods which the lord hath made his portion , be it more or lesse . a most rare vertue , and full of sweetnesse : when as the minde , grounded upon gods providence and promises , reposeth it selfe in god , and hath learned with paul in every estate to be content , to want and abound , to be full and hungry , &c. phil. . , . doctr. true contentation is the daughter of godlinesse . one ly delight in the lord can give us our hearts desire , psal. . . he that drinks of this water , shall thirst againe : but he that drinks of the water that i shall give him , shall never thirst , iohn . . and blessed is he whom thou choosest , and makest come unto thee : he shall dwell and be satisfied with the pleasures of thy house , psal. . . reason . because true con tentment is a fruit of faith , ari sing through perswasion of there mission of sinne , and reconciliation with god ; together with as surance of our adoption , whereby wee become sons , and are interes sed in the fatherly providence of god , which will watch over our good , and reserve for us such an estate as his wisedome and love shall see meet for us . it is the disease of corrupt hearts ( which all of us carry ) that they cannot but insatiably long and covet after worse things if they be not filled with the best : even as a bad stomacke not filled with wholesome food , will sucke in w●nd to torment it . but if once god and his grace take up our hearts , that by faith and hope we can sat●ate our soules in his goodnesse , wee shall no more want ea●thly vanities , then wee can want a candle when the sun sh●neth . no earthly thing can bring content ; and therefore it must be the daughter of godlinesse onely . for earthly things be mass●e and drossie ; whereas the minde is of a divine and spirituall nature . can earthly treasures fill the soule , as they doe a chest ? or can you fill a chest with graces and vertues ? can you fill the stomack with wisdome , as with meat ? these be not capable one of another : there is no proportion betweene them . these earthly things are unnaturall nourishment for the soule of man , and cannot satisfie the hunger of the minde . so saith solomon , eccles . . hee that loveth money shall not be satisfied with it . it is onely the bread of life , and christs righteousnesse , a spirituall nourishment , that can replenish emptiesoules . nothing lesse then god can fill the heart , being of a spirituall substance , created to his image , and to be a temple for his spirit . it is proper to godlinesse , if the estate be not fitted to the minde , to fit the mind to his estate . and this is partly by the rules it affordeth for every afflicted condition , partly by the power it hath to give the soule contentment , though other comforts faile : those in the generall body of this treatise , this in the last chapter . vse i. it followes hence , that an ungodly man can have no content , but is as the raging sea , casting out myre and dirt . he may have riches ; but no rest . he may fill his chest , but not his minde . for it is not in those things , to give peace ; nay , as the curse attends him in other things , so , in this specially , he eates , but is not satisfied , as the seven leane kine ate the seven fatones , but were never the fatter . vse . this teacheth us , how a man may be rich without riches ( which is a riddle in christianity ) namely , when godlinesse and contentation meet together . for , he is rich , whom god accounteth rich , and that is the godly man . hee is rich , who hath enough , not who hath much . for it is better to have enough , then to have much : and he hath enough whose estate agrees with his minde : as he is poore , not who hath little , but who not being sufficed is ever craving more . ahab had a kingdome , yet was not content without poore naboths vineyard : whereas naboth had but a little , yet was so content and rich , as he wished not the kings substance . of every poore godly man may be said , as the spirit speakes of the church of smyrna , revelat. . verse . i know thy poverty , but thou art rich . this it is , which makes a man whole without health , warme without cloathes , and in cause of outward heavinesse to be glad . whereas without it men turne peace into trouble , riches into poverty , health into sicknesse . no happinesse where contentment dwels not . experirience lets our eyes see many of them , whom the world hath with her best meanes made as happy as it can , yet pressed downe with the weight of their owne felicity , thinking themselves unhappy sad , and complaining , and cannot tell of what . it is nothing for absalom to be the kings sonne , unlesse he may have the crowne presently from his fathers head . cesar can abide no superiour , nor pompey an equall . vse . labour for this fruit of godlinesse , which is contentment . the meanes and motives are in chap. . reade , medi tate , affect thine owne happinesse , and what is delivered to thee in rules , expresse and bring forth in thy conversation . a treatise of contentment . tim. . . but godlinesse is great gaine , if a man be content with that he hath . chap. i. of afflictions in generall , foyled by contentment . singular is the benefit of contentment which goeth no where , but it bestoweth a rich reward on the entertainer , and maketh him a gainer in all conditions , even then when the world sets it selfe to make him , and so cannot but account him a loser . there is no vertue but it is as a bright stone in a darke night , set in the middest betweene two vices in extremity , both to shew the cleerenesse and beauty of it selfe ; as also that it can never want encounter , being so beset with contrariety ; and likewise to note the truth and soundnesse of it , when as pure gold it passeth the fire , not consumed , but brighter . so is it with this grace of god in speciall , which is never without onsets and sharpe skirmishes by whole bands and armies of discontentments from within and without ; but neverthelesse shining and beautifull ; yea , so much the more glorious and precious , as the battell is doubtfull , and the victory carried with difficulty . i have thought good therefore to set this secret and rare grace in a cleere light in the midst of her enemies which come about her like bees or hornets with poysoned stings . you shall see it like a mighty sampson , slaying with a iaw-bone a thousand philistines : you shall see her strength , her skill , her valour , her value . you shall see this vertue breaking strong cords , as fire doth flaxe . you shall see thousands and ten thousands fall before it , and on every hand , in the foreward , rereward , wings and squadrons of the army pitcht against it , till the whole host be discomfited . the generall of this army is , afflictions in generall , which godlinesse teacheth contentment to foyle by these weapons . from the authour . no misery ariseth out of the dust , saith iob , nor comes by chance or fortune , but by the good providence of god : he creates peace , and he creates evill ; namely , of sense and punishment , not of sinne , esa. . . and ruth . . call me not naomi , but mara , for the lord hath humbled me . and as he inflicteth , so also he disposeth the time . measure . end . he allotteth an houre for the power of darknesse to worke : he appointeth the place , the house , field , wildernesse , and paradise . hee disposeth the measure and quantity , that it shall not exceed our strength , much lesse overturne the elect , but as the bush burned , yet ●as not consumed , so the church in the furnace may bee proved , not wasted . he disposeth also the end : both of intention ; he will not have them condemned with the world , he will fit and conforme them to the image of his sonne , he admonisheth them of the vanity of this present life , and inviteth them to the meditation of a better , finally , he passeth them by the crosse to the crowne : and of execution ; afflictions last not alwayes , they are momentany , their end is determined , his anger endureth but a while , even for a night , and at length he gives a blessed deliverance out of all , psalme . verse . now the heart acquainted with godlinesse , by these considerations frameth it selfe to contentment in affliction : what , is this the good hand of my heavenly father ? and shal not i his childe be content , but rise up against it ? i will bee dumbe and not open my mouth , because thou doest it , ps. . . if shemei raile upon me , god hath bidden him raile upon david , and who can say , what doest thou ? sam. . . if losses come upon me , the lord hath given , and the lord hath taken , i content my self , & blessed be the name of the lord , iob . . let my brethren intend evill against me , as iosephs , god hath an hand in it , and will dispose it for good , gen. . . if i should look only on your malice , i must needs revenge and breake patience , but god sent me before you , to save you by a great deliverance : therefore let us all be content . ii. a godly man lookes at the necessity of his afflictions : and this is inevitable . both in regard of gods word foretelling them , in the world ye shall have tribulation ; ye shall weep , but the world shall laugh : as also his word commanding , to enter into the strait gate , and to take up our crosse daily , luke . and his word promising , that if we suffer with christ , we shall also reigne with him , tim. . . and in respect of our selves : our sinnes . our graces . our glory . for all these three estates our troubles are necessary . in the first respect they are merited . wherefore is the living 〈◊〉 sorrowfull ? man suffereth for his sinne , lam. . . in this regard the church is content to beare the lords wrath , because she hath sinned against him , mic. . . and david saith , i know , o lord , that thy judgements are just , and that thou hast afflicted me righteously : and the penitent theefe , we are righteously here , therefore i will be content . necessary also they are for the purging and consuming of sinne . as plowing of the ground killeth the weeds , and harrowing breaketh hard clods ; so afflictions weaken and soften the heart , and ( as the lords drawing plaisters ) draw out the core of pride , earthlinesse , selfe-love , covetousnesse , and the like . a godly heart will here stoope and content it selfe . this is the lords plow to subdue the hardnesse of my heart , the lords flaile to thresh mee as good corne to be laid up in his granary , the lords pruning knife to cut away my ranke boughes which would make me fruitlesse , the lords potion prescribed and prepared by the most wise physitian of soules , to rid me of my deadly disease of sinne , and to worke an happy cure on my soule , the lords soape wherewith he washeth his foule linnen , that i may bee cleane in his sight : i will therefore be contented . secondly , in respect of our graces ; for the begetting and breeding of them . beautifying and clearing of them . exercising and strengthening of them . afflictions are necessary and usefull to beget grace : as humility , which is the way to honour . these represse naturall pride , whereby every one conceives of himselfe as a petite god : these serve as a sharp bit to an unruly colt , and will tame the worst , even pharaoh himselfe . manasseh in tribulation sought the lord greatly , and hereby proud nebuchadnezzar had his understanding restored . when god chasteneth man for sinne , hee makes his beauty to consume , psa. . . david himselfe will be ready to say , in my prosperity i shall never be moved , till god turne away his face , and then he is troubled . the prodigall sonne can by no other meanes be brought home to his fathers house , but by the pinching famine and misery which his owne folly had brought upon him . knowledge of god is bred by afflictions , psal. . , it is good for mee that i was afflicted , that i might learne thy statutes : and . . blessed is the man whom thou chastenest , and teachest in thy law . and when vocall teaching will not serve , the lord will teach really , by his hand , when the word of his mouth is too weake . obedience in doing and suffering gods will . and this was the fruit of christs suffring , who though he were the sonne of god , yet learned obedience by the things he suffered . hence afflictions breake the wicked as okes , but bend the godly as reedes . invocation and prayer . david upon his repenta●c● exceeded himselfe in prayer , psal. . the thorne of the flesh made paul pray thrice , that is , often and fervently . see hos. . . esa. . . and iudg. . . tribulation brings forth patience , and patience experience , and experience hope , ro. . , . yea , & as afflictions abound , so doe consolations abound through christ , cor. . . hence also ariseth deniall of a mans selfe through sense of weakenesse , and confidence in god for time to come through sense of former mercy and strength : as , verse . we received the sentence of death in our selves , that we should not trust in our selves , but in god who raiseth the dead . true repentance , in two speciall effects of it . consideration of their estate : for affliction opens the eare that was sealed : when men are at peace in their sinnes , then trouble awakens them . io●as sleepes soundly in the side of the ship , till the sea bee troubled , and then he is wakened . manasseh , whi●● he was in his kingdome , prided hims●lfe against god , and was extreamely wicked ; but bands and captivity in babylon brought him to the sight of his sin . famine made the prodigall sonne consider and compare his estate with them in his fathers house , & so come to that resolution of returning , iosephs brethren ( gen. . . ) for twenty yeares together were never troubled with their sinne , in selling their brother , which was a confluence of sins ; but in their affliction and crosses they met with in egypt , they began to bethinke themselves what they had done , and their sinne , so many yeeres afore committed , came fresh to their remembrance , wee have verily sinned against our brother , in that we saw the anguish of his soule , when he besought us , and we would not heare him , and therefore is this trouble come upon us . conversion and amendment of life , which is that blessed fruit of righteousnesse , which afflictions , bring to them that are exercised , hebr. . . and this proceedeth from the hatred of sinne , which the former consideration did manifest in the uglinesse of it . hence schola cruc●s est schola lucis , & justitia . by lying under the crosse wee receive instruction , and settle to reformation . the second consideration working content in respect of our graces , is , that troubles in generall not onely beget graces , but beautifie and cleare them . the same fire which consumeth drosse , purgeth gold . the world is the furnace , the godly are gold , tribulation is the fire , which as it turneth chaffe into ashes , so it cleanseth gold from drosse and ashes . see pet. . . and psal. . . looke as starres shine brightest in the night , but are not seene in sun-shine ; so gods graces , which make little show while the sunne of prosperity shines on us , make a great shine and show when the night of trouble commeth . further , how doth their faith and constancy gracethem in trouble , as in iob and abrahams triall ; which if their troubles were not , could not so bewray and commend themselves ? like camomile troden , and the palme pressed , but rising under the weight . besides that trouble fitteth them to much fruitfulnesse : for the good husbandman purgeth and pruneth the vine , that it may bring forth more and better fruit , and so bee more profitable and beautifull , iohn . verse . and indeed , as an earthen vessell is never fit for use before it bee burned in the fire , so is it with us , who are never fit to be vessels of honour , till the fire of triall have purged , formed , and confirmed us . thirdly , troubles exercise grace , and so strengthen it . as a man by wrestling is stronger and more expert ; so affliction holds all graces on worke , faith , patience , prayer , meditation , watchfulnesse against sinne , holds the heart in the feare and love of god , and of the love of the world . you shall never see a christian more christian , then in trouble , as the three children never more glorious then in the furnace , christ himselfe never more strong then on the crosse , and in the grave rising from under all the burden and curse of sinne . thus in respect of our sinnes and graces are afflictions necessary . lastly , if we consider our estate of glory , and how trials conduce unto it , we shall not want reason to bee contented under them : for , they are so farre from being prejudiciall to our glory , as they are helpes and furtherances of the same : for , christian bearing of triall is made a note of such , as shall partake in glory ; with whom it must not be better then with christ himselfe , who did weare a crowne of thornes before his crowne of glory . and how can it be other , seeing they testifie the love of god , who loveth to the end ? hebr. . . whom hee loveth he chasteneth . they are markes of our adoption : for if ye be without correction , whereof all are partakers , ye are bastards and not sonnes . they are markes of such as are in the highway to heaven , which is all strawed with crosses and troubles ; actes . through many afflictions wee must enter into heaven . and they are markes of such , as by drinking of christs cup are conformable to the image of the sonne of god , rom. . . christ said to zebede●● sonnes , ye shall drinke of the cup that i drinke of ; namely , of trouble : the nearer to christ , the sooner drinke it : they that are farthest off , that is , his enemies , drinke the dr●gs and bottome . and therefore if you would know them , as by an expresse marke , see revel. . . these are they that come out of great tribulation . to such onely is promised glory : iam. . . blessed is the man that endureth temptation : for when he is tryed , he shall receive the crowne of life , which the lord hath promised to them that love him , revel. . ye shall be tryed ten dayes : but be thou faithfull unto the death , and i will give thee a crowne of life . glory is accomplished to such as endure trials : for they cause an eternall weight of glory , cor. . . and this is just with god , to render to you which are troubled , rest with us , when christ shall appeare , thes. . , . now the godly heart , out of these grounds ( to which many might be added ) fenceth it selfe , and contenteth it selfe in all troubles in generall : hath my affliction such speciall goodnesse , through gods disposing , to beget such excellent graces as humility , knowledge , obedience , prayer , patience , repentance ? doth the lord know and intend to beautifie , purge , and perfect his graces by the fire of tribulation , and make them shine and shew as jewels ? doth he exercise and hold in worke , and so increase and strengthen his grace given , by the same meanes ? yea , and more , doth he further my glory with himselfe ? doth he testifie his love , and lay in me the markes of my adoption , of my way to heaven , and of conformity to his sonne ? hath he promised , and will hee accomplish that promise of glory to such as are troubled ? why then should not i content my selfe , and leane on the word in the hopefull expectation of that blessed end of my trouble ? see i not the saints partners in the crosse with me ? i am . . . take the prophets an example of enduring affliction . nay , see i not my lord iesus consecrated by afflictions ? shall not i contentedly partake in the sufferings of christ ? shall i cast off , or impatiently cary such light afflictions , which cause so great a weight of glory ? would i fall out with my daily bread , and are not these as necessary ? shall i measure gods love by my outward estate ? did hee never love any of the saints , nor his deare sonne , of all whom none escaped many troubles ? chap. ii. of scandals , heresies , and the like , conquered by contentment . now we come to more speciall troubles , wherein we are also to see , how godlinesse stayeth and contenteth the heart , & makes a godly man a conquerour , when many round about him sink into the gulfe of discontent and despaire . speciall troubles are either more publicke , or more private . publické evils are either in the church , or in the common-wealth . in the church are scandals , heresies , schismes , apostasie , contempt of the light , falling backe to antichrist ; and this offendeth many , they know not what or whom to beleeve , and so fall from , and are discontented with every religion . against all which , the godly heart fenceth and contenteth it selfe with these meditations . first , of gods counsell , providence , permission , and moderation of all these evils in the church . the lord sleepes not ( as the servants in the parable ) while the malicious man soweth these tares in his field , but foretelleth that they must be so : matth , . , . many shall be offended : and many false prophets , and false christs shall arise , and seduce many , act. . . i know that after my departure shall enter grievous wolves , who shall not spare the flocke , matth. . . it is necessary that offences come , cor. . . there must be heresies among you . why ? what necessity ? god might hinder them . ans. yea , but a necessity in regard , of god , who hath decreed not to hinder them : of man , whose fr●ewill to evill determineth unto them : of the end , threefold : as a punishment of sinne , while the truth is not received in love , thess. . , . as a tryall of those that are sound , cor. . that they which are approved may be made manifest . and to stirre up the godly to watchfulnesse , and sound study of scriptures , and prayer . secondly , the godly know , that in the greatest confusions of the church , the lord so moderateth & disposeth of all these evils , as that he gets himselfe glory , and leads his children to glory also . he bringeth light out of darknesse , and good out of evill . for he makes his truth shine in opposition to falshood . he makes it triumph and carry victory against satan and all his limbes , heretickes , apostates , contemners , yea , that great apostate and sonne of perdition , antichrist himselfe . he makes all the children of wisedome to acknowledge , that that truth is divine and from heaven , which satan and sinners of the world so oppugne in vaine , and that it is defended by divine power , not by the arme of flesh . and for the godly themselves , they cannot be seduced , mat. . . the foundation of god abideth sure : greater is he that dwels in them , then he that is in the world , ioh. . heresies , schismes , scandals , apostasies may molest and grieve them , but cannot overturne them ; because they are preserved by the power of god to salvation , they are begotten of immortall seed : and all that are begotten of god , overcome the world , ioh. . . and let antichrist come into the world , the elect are fenced , c. . . little children , ye are of god , and have overcome them . they are sealed , marked , and exempted from hurt , rev. . . hurt not the earth , nor sea , nor trees , till wee have sealed the servants of our god in their foreheads : so as god gives not scope to any of these evils , to prejudice the faith of the elect , and onely those are deceived , whose names are not written in the booke of life . thirdly , the godly looke not for a church on earth without spot and wrinkle , nor without combat : the battell is not ended , but with the world : for it hath ever continued , and beene renewed with the severall ages of the world . in paradise was a serpent , a divell : the patriarkes families not without their cain , cham , ishmael , esau , who were prophane apostates : christs family not without a iudas . what scandals and divisions were in the churches of rome , corinth , galatia , ephesus and other ; even in the apostles dayes , when the church of the new testament was a virgin , and in her prime , witnesse the epistles of the apostles , and history of the actes . and can we looke that now in the decrepit age of the church , in which the lees of all corruption are settled , and in which christ himselfe prophesied scarcity of faith , and coldnesse of love , should bee more exempted from such molestation , then those former servent and purer ages ? shall not christs own doctrine from his blessed mouth be exempted from murmuring , dissention , captious quarrelling , and shall we looke that ours can ? shall many at once take occasion of apostasie from his doctrine , and shall wee disdaine that men fall off from ours ? shall he come to his owne , and they not receive him ? shall he which is above all testifie that hee hath seene and heard , and no man receive his testimony , iohn . . and shall we think much , if our testimony be not received ? shall his prophets and apostles be smitten with the tongue and sword , and shall wee thinke strange of it ? ier. . . acts . fourthly , the godly patiently wait the time wherein god will fully deliver them from all this molestation , and danger of seduction . they know satan must have his time , and wicked men their time : but as in pet. 〈◊〉 . . the lord knowes to deliver the just in temptation : and then , as moses said of the egyptians , those your enemies whom your eyes have seene this day , ye shall never see more . thus the godly heart stayeth it self contented in god , as knowing that the church is as the arke of noah , let floods and stormes fall , let the windowes of heaven be open , and let it raine as if heaven and earth would goe together , let the waters rise , and the waves and billowes beat , and tosse it , let the windes totter and shake it ; yet it shall rise as high as the waters , god is the faithfull pilot , he guides the stearne , and shall keepe it happily aloft , notwithstanding the danger . it is like the ship in which christ was , shaken and ready to sinke while christ slept ; but hee will awake in due time , and rebuke the windes and sea , and save his disciples . chap. iii. of troubles in the commonwealth , borne with contentment . the other kinde of publike calamities , are the troubles , tumults , and confusions in the countrey and commonwealth , disturbing publick peace ; such as are oppression , warre , rebellion , or any such common evill . against all which godlinesse teacheth contentment , and setleth the heart by these considerations . because , whatsoever the wicked doe by error or violence , it is not without gods providence , or his righteous judgement . he observes the oppression of the wicked , to revenge , moderate , order it , eecles. . . if in a countrey thouseest the oppression of the poore , and defrauding of judgment and justice , be not astonied ; for he that is higher then the highst regardeth . god casts not off the care of that countrey , but his eye is upon it , his eares are still open to heare the oppressions of wicked men , and the cryes of the oppressed : and hee is higherthen the highest , both to reserve revenge for the wicked , and to bring all into order again in his good time . godlinesse teacheth to be content in publike evils , inferred by magistrates , because it teacheth , that subjects are bound in conscience to obey their magistrates in suffering , and patient , bearing of wrongs and injuries , pet. . . servants must be subject not onely to the good , but froward : for this is praiseworthy , if a man for conscience endure griefe , suffering wrongfully . godlinesse looketh to gods ordinance , not mans perverting of it , saying , god hath set up this person over me , therefore i must and will obey , actively and passively . godlinesse teacheth the heart the first lesson of christianity , namely , continually to take up injuries and crosses : dayly , saith the text : and after a blow on one che●ke to turne the other , that is , expect and endure another , promising to themselves nothing but a continuall bearing of evils ; and in the meane time never to returne evill for evill , ( which were to shoot with evill men in their owne bow ) but doe good for evill , blesse when cursed , & by prayer and patience overcome evill with goodnesse , not to repell or represse it by rebellion . seeing christ hath foretold of warres and rumours of warres , the godly heart ( according to his counsell ) is not too much troubled , because it hath peace with god , and in it selfe , in our lord iesus christ ; and so much the more laboureth in the preservation of that peace , which the world cannot take away . it warres so much the more with it owne sins , and if it can over come these enemies , it cares for no other . it sets before the eyes of it the examples of the saints , who in all ages were the beholders of common calamities , and yet carried themselves with much contentment in god . moses beheld the oppression of gods people in egypt . noah the confusion of the old world . ieremy of the whole kingdome of iudah by the babylonish captivity : and yet without grudging , or impatience : because they knew , that these confusions were among men , but god still kept his order , his providence still watched over his owne people , while the sword ateup the enemies : so ieremy was safe in the captivity , noah in the arke , and the comfort which god gave baruch , ier. . . i will bring a plague upon all flesh , but thy life will i give thee every where for a prey , where thou goest . now saith the godly heart , if god watch over these publike evils , to moderate and revenge them , if i be bound in conscience to suffer evils patiently , if my profession bid mee to expect no other , if god have given me peace by christ , and exercised his saints in the like trials , why should not i stay my selfe and leane upon god , expecting an issue ? chap. iv. of contentment in satanicall molestation . now follow more private calamities , against which godlinesse fenceth the heart with contentation . and they be either spirituall or temporall . spirituall , are from satan , sin , the world . the assaults and molestation of satan often bring much disquietnesse and trouble to the minde : but godlinesse at length reduceth the heart to contentment by these or the like meditations . that though satan be never so cruell & malicious , yea , the prince of the world , & the god of the world , of exceeding great power in his attempts , yet he hath but the power of a creature which is finite , and cannot execute any part of that power , at his owne pleasure , but onely when god permitteth him . till god said to the evill spirit , goe against ahab , and thou shalt prevaile , he could neither prevaile nor goe , king. . . till god said of iob , loe , all that hee hath is in thy hand , onely spare his life , he could not touch him . till christ say , go into the herd , a legion of devils could not possesse one swine . yea , it is not onely a created and finite , but a determined power , limited and bounded by god , so as he cannot passe an inch beyond his commission : spare his life , saith the lord , and iobs life was spared . whence it followes , that god will never suffer his power to be enlarged , to the overthrow and destruction of his children , against whom the gates of hell must not prevaile . god armeth and fenceth his children , that they shall be able to resist and overcome in the evill day : he will confirme & stablish them : wherto he hath appointed & put on them an armour ●f proofe , able to keepe out all the fiery darts of the wicked one , eph. . . if we be not wanting in the getting and keeping in our armour , satan cannot hurt us . christ our head hath overcome the devill , and we his members are partakers of his victory : his head is broken : the prince of the world is cast out : well he may nibble at the heele , but cannot reach the head . we have an assured defence , namely hearty prayer and effectuall invocation of the name of god , to whom ( as being our father in iesus christ ) we may have accesse , calling upon him for the restraint of satans power and malice . the divell is cast out by fasting and prayer . we have the angels , to whom he hath given in charge our safety , psal. . , . the power of good angels is farre the greater . wee have his owne faithfull word : that he will be a wall of fire round about his people , zech. . . and that hee will bee with them in the greatest dangers , of which , these are the principall . we have the gift and comfort of his blessed spirit , which is the spirit of wisedome , understanding , counsell , strength , and knowledge , esa. . . we stand not alone against satans malice : but , as there is perpetuall enmity betweene the seed of the woman , and the seed of the serpent , so have all the seed of christ ( of which , esa. . . ) beene in their times molested by the devill , the children of iob , and iob himselfe , and luke . . acertaine woman the daughter of abraham , that is , a beleever , and following abrahams faith . nay , christ himselfe in his second temptation was carried by the devill from the wildernesse to a pinnacle of the temple , and there tempted to destroy and cast downe himselfe . we then may well be contented . chap. v. of the multitude of sinnes , the assault , and contentment . other spirituall calamities are from sinne , which makes assault against our faith and sweet content in god , in regard of , first , the number , secondly , the greatnesse ; thirdly , relapse into the same . against the number of sins , repentance & godlinesse fenceth the heart by these meditations . the multitude of mercies in god , who is rich in mercy , as able and willing to forgive ten thousand talents as one , as in the parable of the servant indebted , matth. . . all is one with him . he hath a multitude of mercies and compassions , and will cast all our sins into the bottome of the sea . isaac had but one blessing in comparison of this multiplicity . oppose the price , value , and merit of the blood of christ , which cleanseth from all sins , be they never so many . we are not redeemed with corruptible things , as silver and gold , but the precious blood of iesus christ . and if the blood of bulls and goats , and the ashes of an heifer sprinkled on the uncleane , sanctified as touching the purifying of the flesh , how much more shall the blood of christ , who through the eternall spirit offered himselfe without spot , purge the conscience from dead workes to serve the living god ? this blood is never dry , the vertue of it never wasted : the good samaritan will pay all . the promise of god is , that upon our repentance the multitude of our sinnes shall be no barre to his mercy , ezek. . . if the wicked man shall turne from all his wickednesse , all his transgressions shall not be mentioned unto him . nay rather , where sin abounds , grace shall superabound , rom. . . mercy pleaseth him , yea , unstinted mercy : when peter asked our saviour , how oft his brother offending should be pardoned , whether unto seven times , our saviour answered , i say not unto thee , till seven times , but unto seventy times seven times , that is , so oft as he repenteth . if god require in man ( in whom is but a drop of mercy ) that he should not pardon by tale and number , but , so oft as the brother returneth , he must have all forgiven ; how much more must the lord , whose wayes are above mans , and with whom is the ocean of mercy , and who delighteth in nothing more then mercy , be infinite and unstinted in pardoning when we truely returne ? indeed the number of our sinnes is such , as may well set us in a maze , and astonish us : and when wee see them grow to so great a reckoning , if the lord did pardon by number , and not beyond such a number , wee might sinke under them : but when when we see him a chirurgion that hath salve enough for all wounds , and infinite playsters of compassion to heale all our sinnes ; this upholds us , and make us sue to him for pardon . we have a sea of rebellions , but he hath a farre more bottomelesse sea of compassions to drowne them in . oppose the examples of great sinners , readily received to mercy : as of adam , in whose one sinne were couched many : first , contempt of gods commandement , who charged him not to eat of the forbidden fruit : secondly , incredulity , not beleeving that word , in the day thou eatest , thou shalt dye : thirdly , unthankfulnesse , not contented with their good estate : fourthly , pride , desiring to be like unto god , and know good and evill : fiftly , presumption , that they should not die though they did eate : sixtly , murder and homicide , bringing death upon themselves and all their posterity . in a word , this one sinne was the breach of all gods commandements , and was a sinne out of measure sinfull . first , in regard of the fruits of it , the contagion of all mankinde : secondly , of adams person , whose excellent gifts might easily have resisted ; thirdly , of the facility of the commandement , it was no hard one ; fourthly , of the place , paradise , where he wanted no content , and had no provocation . and yet adam thus tumbling in a multitude of sinnes had mercy offered before he required , and a gracious promise of the like to all his posterity . here we see the father of the prodigall childe running to meet his sonne a farre off , even before he say , i will returne to my father . consider also the example of david , who sinned grievously . against god , who had done many things for him above other , as he confesseth , against thee , against thee have i sinned . psal. . . against uriah : by defiling and dishonesting his wife , more deare to him then all his substance : by making him drunke , and taking away his sobriety : and by taking away his life , being so faithfull and good a subject , adventuring his life for the safety and honour of his countrey . a bloody sinne . against bathsheba , whose sober and formerly chaste minde hee had corrupted , and whose body hee defiled . against his owne house and family , by bringing into it dishonor , uncleannesse , death and sword : dishonour , by bring●●g in a bastard , by which he made the 〈◊〉 , 〈◊〉 god to blaspheme : vncleann●sse and f●●lenesse by the sinne , so much the f●uler as the person was higher : death of the childe borne in adultery , and the sword which never departed out of his house . this sin was every way odious ; and yet see the readinesse of god to pardon this multitude of sinnes . nathan comes and tels david of it , david said , i have sinned , and nathan saith presently , the lord hath put away thy sinne , sam. . whereunto adde , that god by forgiving many sinnes ( as to mary ) will be loved so much the more , luke . . and let this stay and content the heart laden with many sinnes , if repenting , beleeving , and saying , there is mercy with thee that thou mayest be feared . chap. vi . of the greatnesse of sinne , trouble , and contentment . against the greatnesse of sinne , a penitent and godly heart quieteth it selfe by these meditations . the promise of god to them that returne and repent : esay . . if your sinnes be as red as scarlet , and as crimson , i will make the● as white as snow . what offences can be more hainous , or enormities more capitall , then these bloody scarlet sinnes ? and yet god offereth mercy for them . but that text hath more comfort : for he doubles the words , scarlet and crimson sins , which notes the reigne and dominion of sinne , and the doubling of their sinnes : for these colours are not made without a double tincture in the wooll and cloath ; of a double die , and deeper colour . so , though a man be died in grain , with a double die of sin , originall and actuall , and so resemble scarlet , yet upon his repentance here is an offer of free grace . beside , the doubling of the promise should double our hope and confidence in the certainty of this grace and favour of god , that our sinnes of a double dye , seeming hard to be washed out , yet shall not foyle the gracious promise of mercy . the like is that of christ , matth. . . every sin and blasphemy shall be forgiven unto men , onely excepting the sinne against the holy ghost , which is joyned with finall impenitency . the merit and price of redemption , which is the blood of christ , the sonne of god . god shed his blood : and was this onely to get remission of smaller sinnes ( that had beene but a small thing to us ) and not of greater ? but herein is this blood preferred above al the blood of buls and goats , that , what that could not put away , this precious blood of the unspotted lambe washeth as white as snow . this was notably figured in the sacrifice of the red cow , offered for a sinne-offering for the congregation of israel , numb. . . the cow must be red whole burnt and in the ●urning the priest must cast into the midst of the fire , cedar-wood , hyssope , and scarlet l●ce : christ was figured by this cow , red as shee , strong and fresh , without blemish as she , or spot of sin ; on wch never came yoake ( as she ) not subject to any commandement of men : slaine without the gate as she , that is , crucified without ierusalem , hebr. . . burnt whole as she , that is , as it were consumed with the ho●e wrath of god , due to sinne ; an holocaust : with cedar-wood and hyssope as shee , to be a sacrifice of sweet smell : and with scarlet lace , to put us in mind of the fruit of this sacrifice , to expiate the most scarlet and bloody sinnes , by so pretious a blood , which is not onely {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a price , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a counterprice able to satisfie for the sinnes of all men , yea , for them that have sinned the sin against the holy ghost , whose offence is not greater then the merit of christ , but , because the party neither can nor doth apply this merit , is therefore unpardonable . the call of christ . he calleth sinners to him , yea , the greatest sinners , the most weary and laden , to whom he hath promised most ease . the sicke need a physitian : he came not for the whole : the parable of the prodigall sonne shewes , that there is more joy in heaven for the returne of one such sinner repenting , then for ninety nine that never offended : and the promises of the gospel are generall and indefinite , excluding no sort of sinnes , so that the condition of faith and repentance be performed . the examples of great sinners , who found mercy . ahab at the best was but an hypocrite in his repentance : yet when he made a show of repentance , though he had sold himselfe to worke wickednesse , he obteined much mercy : much more shall true repentance . can there be a sinne greater then to blaspheme and persecute the church of god ? yet paul obtained mercy for these , that he might be an example to others to come , that should beleeve unto everlasting life , tim. . . insomuch as that blessed apostle said , this is a true saying , that christ came into the world to save sinners , of whom i am the greatest : were i the greatest sinner in all the world , as in my sense i must be , christ came to save me , upon my repentance . could there be a greater sin then peters , after so many warnings and vowes to deny and forswear his master , and curse himselfe , and this again and againe ? and yet our lord mercifully looked backe upon him , and gave him repentance and mercy . nay , as though this were a small mercy , to one great offendor , did hee not vouchsafe mercy to them that had crucified the lord of glory , that had denyed the holy and just one , and desired barrabas a theefe and murderer to be delivered ? yet of these he converted above three thousand at one sermon of peters , acts . . what shall i say of davids sinne , of salomons , of manasseh a witch and conjurer ; one that made all the streets of ierusalem runne with the blood of the saints , and yet the lord was intreated of him ? whereupon a heart fenced with godlinesse will be farre from that desperate speech of cain , my sinne is greater then can be forgiven . thou lyest , cain , saith augustine : for gods mercy is greater then the sinnes of all men : and it is great injury to god , to distrust of his mercy . the lord measureth not the sinnes of his according to the nature and measure of them , but according to the affection of the sinner : and therefore the most outragious sinnes , being heartily bewayled , carefully resisted , and by hearty sorrow cast out , the sinner shall get his suit of pardon at the throne of grace . never was godly sorrow unanswered with a joyfull harvest : neither is it any sin that shall condemne , but lying and continuing in it . chap. vii . of relapses , and how the heart may be quieted . against relapse into the same sin , a penitent and godly heart settleth and contenteth it selfe with these meditations , or the like . that howsoever to turne to sin as a dog to the vomit , and swine to the wallowing ( that neither instruction , nor experience of our own sins can worke in us a care to avoyd sin ) bee a dangerous estate , yet it is neither hopelesse nor desperate : seeing they are the same men after sinne they were before , carrying the same corruption which dwels in them , and no more priviledge from errour then before , no strōger in themselves , &c. the article of remission of sins excepteth not relapses , because the promise of remission doth not : neither is the vertue of christs merit restrained to sinnes once committed , but to all sinnes truely repented . no sinne but one is unpardonable . howsoever it is not ordinary , that the childe of god fall divers times into the same great and grievous sinne , yet experience sheweth , that the best go every day over the same wants and common infirmities , negligence in hearing , wandring thoughts in prayer , idle speech , unjust anger , and the like . if often falling into the same sinne excluded from grace , or debarred of pardon , wee were hopelesse . but seeing we are commanded often to repent , and lay hold daily on christs merit for salvation , by renewing repentance as we doe our sinnes , we have good confidence . and this repentance is an effectuall instrument to seale up forgivenesse of former transgressions , but not a fence from all force of sin following . view the examples of many of the saints , raised out of relapses . abraham twice lyed . lot twice overcome with wine and incest . peter thrice denyed . mary checkt twice of christ for curiosity , luke . . and iohn . . the disciples twice had emulation , and debates about primacy . iohn twice worshipped the angell , rev. . and . the whole booke of iudges is a notable proofe hereof : for how often is it said , that the iewes returned to their idolatry , and yet when they called upon the lord , hee ever sent them a saviour ? most of the ancient lived in polygamie , 〈◊〉 cor. . . paul writing to the corinthians , that were fallen away , saith , we beseech you in christs stead to be reconciled to god . the mercy of god is everlasting : the hills shall move , and the mountains tremble , but the covenant of my peace shal not bemoved , saith the lord thy redeemer , esa. . . but if godlinesse thus ●ence the heart , know it by two notes . it preserves in the heart an hearty sorrow for sin past : else the repentance was not sound , but shallow : godly sorrow is permanent , not transient . it preserves a feare for time to come . the burnt childe dreads the fire : he that hath beene once assauited by the enemie , and wounded , the smart of it will make him ever after go better fenced : he that hath tasted of the poysoned cup of sinne , if his conscience have beene sicke at heart , and ready to give over , he will not easily be brought to taste of it any more . chap. viii . of the worlds hatred , and contentment in it . the third sort of spirituall calamities are from the world . i call them so , though in themselves they be externall , for that the cause is internall , namely , the profession of christ , and walking in the light , which the darknesse of the world cannot abide , but loadeth faithfull christians with hatred , 〈◊〉 contempt , persecution for christs sake . against the hatred of the world be fenced thus . christ our lord was hated to the death , in the world , and by it , whereby he comforteth his disciples and us , ioh. . . if the world hate you , it hated me before you : it is enough that the servant be in as much request as the master . nay , there never was member of this head , but herein lesse or more it was conformable to him ; that all the israel of god may take up that complaint , psal. . . they have oftentimes afflicted me from my youth up , may israel say , they have oftentimes ●fflicted mee from my youth up . so then , by this hatred thou art the liker to christ , and meeter for god . the cause of the worlds hatred makes it more easily borne . it hateth god , because hee is the author of truth : it hateth christ , because hee is a witnesse of truth : it hateth his members , because they testifie against the worlds wickednesse , as himselfe did , iohn . . the world hateth me , because i testifie of it , that her works are evill : and pet. . . therfore they hate you , because ye run not with them to the same excesse of riot . what hurt hath god or christ done to the world , to be so hated ? or else true christians ? how can a christian make other account , then to have the worlds hatred , seeing christ hath chosen him out of the world , iohn . . therefore the world hateth you , and loveth but her owne ? and they must professe hatred to the world in such hostile sort , as they must either renounce amity with it , or be at enmity with god , ●am. . . and ioh. . . if any man love the world , the love of the father is not in him . is it not a folly for him to make account of the worlds friendship , who in his entrance into christianity by baptisme makes solemne profession to renounce the world , & the vain pomp and glory of it , and to abide a faithfull souldier under the standart of christ against it to his lives end ? if a man now actuate his profession , and not like a runnagate souldier ( as too many doe ) steale out of christs campe , must not hee contentedly beare the displeasure of the world ? a christian knowes , that god will take his part against the world , being his enemy also . i will blesse them that blesse thee , and curse them that curse thee , gen. . . consider the examples of pharaoh and the egyptians , of the accusers of daniel , of the enemies of daniels fellowes , and other : c. . . and . . hence is it , that we have assured hope of victory and good successe ; seeing christ hath conquered the worlds hatred for us , ioh. . . in the world ye shall have affliction : but be of good comfort , i have overcome the world . if we have faith , that i●our victory : for christ gave himselfe to deliver us from this present evill world . it is good for a christian to be hated of the world for well-doing . first , for the triall of his sincerity , whether he will hold out with christ . secondly , to weane him from the world , and lift up his affections to heaven ; whereas otherwise he is hardly plucked from the breasts of it . thirdly , to fence against many alluring temptations . is it possible to have familiar conversation with a wanton harlot , and not be inveigled with her bands and snares ? the smiles of an enemie are worse then the wounds of a friend . were we friends with the world , we should walke together ; which is not safe , seeing the whole world lyeth in wickednesse . fourthly , it forceth the christian to get and keepe god his friend , the onely shield against the worlds hatred : as abraham was called the friend of god , iam. 〈◊〉 . . and , saith christ ( luke . . ) i speake to you my friends . and , beside the helpe , what an honour is this in our way ? fiftly , it is a testimony , and spurre to him in goodnesse , to have wicked men his enemies . hee is a good man who carries the malice of evill ones . from these grounds a godly heart will thus conclude . was christ hated in the world ? is the cause such , because i run not the wayes of the world ? and because i am chosen out of the world ? have i professed hostility to it in my baptisme ? will god take my part , and give me victory ? yea , is it overcome already ? doth god bring me such light out of darknesse , and his owne love and friendship out of the worlds frownes and hatred ? i am then well content to carry it . if it hate god , let it not love me . chap. ix . of the worlds contempt , and contentment in it . the contempt and contumely of the world goeth very neare the godly , because after a sort the holy profession it selfe and piety is despised in them , yea , god himselfe and his image : which made david make a mournfull complaint , psal. . . thou hast knowne my reproach , my shame , and my dishonour : and ( in the next verse ) saith it had even broken his heart . yet godlinesse fenceth the heart against it , on these grounds . my lord iesus christ was scorned and rejected of men , mocked by herod and his courtiers , and by his reproach hath sanctified & lightned mine : nay , it is he that is still scorned in me , i beare his rebuke , hebr. . . and i am partaker of the afflictions of christ , pet. . . and may i not be well content to be conformable to the image of gods owne sonne in reproaches and calumnies ? rom. . . if they called the master belzebub , may they well not call me divell ? is the disciple above his lord ? matthew . verse . i suffer not this reproach as an evill doer , nor of good , but evill men : and therefore i am neither sorrowfull , nor ashamed . i suffer as a christian , and therefore glorifie god in this behalfe , pet. . . if they had christ among them , hee could not escape their scornes . this contented david , psal. . . for thy sake have i suffered reproofe , and shame hath covered my face . see esa. . . and iere. . . so a godly heart hath the testimony of a good conscience , that it hath given no just cause , but suffereth for gods sake : thence contentment . how glad may a good heart be , when it can appeale to god , and desire him to witnesse the innocency of it ? it appeares not now , what godly men are : their worth is not known : therefore are they coursely used . but the time comes , wherein it shall be manifest what they are , ioh. . , . now we are the sonnes of god , but it appeareth not what wee shall be : but when hee shall appeare , wee shall be like him , and see him as he is . now where godlinesse hath taken up the heart , it will quiet it thus : hath god chosen me , and graciously respected me ? what need i care to be rejected of bad men ? he is not praised , whom men praise , but whom god commendeth . hath god adopted me to be his sonne ? what care i , if the sonnes of men turne my glory into shame ? there is a day , when it shall appeare that i am a sonne of god . a pearl cast into dust or clay , loseth not the vertue , nor the shine ; but a day will finde it , and see it in the due price of it : so the godly , now darkened in the dirt of calumnies , at length shall be revealed , and according to their worth respected . in the meane time we must be content , that our glory be hid , even as our lords was . and indeed , shame and infamy from evill men is no shame , but a crowne : iob would carry the booke of libels upon his shoulders , as an ornament , c. . . god hath a good hand in all this contempt powred on his servants . for they suffer according to the will of god , pet. . . david thus comforted himselfe : the lord hath bid shemei raile . and the lord seeth it good for his children , that it should bee thus : first , to try their faith , hope , patience , charity , if they can blesse being cursed , and do good for evill , wholly abstaining from revenge . secondly , to teach them not to seeke praise of men , nor expect it , but the true praise which is from god . thirdly , to confirme them in the good way , as by a sure marke , wherein all the saints have walked before them , prophets , apostles , others , who went through good report and bad report , fame and infamy : so there is assurance of a blessed end and issue , mat. . . pet. . . lastly , if i looke at examples , i have not only christ himselfe , who was railed on called a samaritan , one that had a devill , one that cast out devils by belz●bub the prince of devils , &c. but his apostles who were reviled as drunke , or full of new wine ; and paul by festus , that he was mad , or beside himselfe ; and by athenians , that he was a babl●r . and the christians after thē in the primitive church were divellishly s●andred for killing their owne children , for worshipping the head of an asse , for incest , and other wickednesses . and therefore ( as the apostle saith ) this is no new thing befalling me : and if i be not slandered thus , i must expect it , and in time of peace prepare for it . chap. x. of persecution , and contentment therein . the persecutions of the world for christs sake are a sore triall , and have made many of gods children at a stand , and brought them into the degrees of discontent with their estate ; seeing the power and prosperity of wicked men . but godlinesse reduceth the heart to contentment , by sundry considerations . it looketh up to god , and seeth his hand in them ; and that they come not by chance , or meerely by satans and the wickeds malice , neither god being ignorant or carelesse of his church : but first , by his will , pet. . . it is better ( if it be the the will of god ) that ye suffer for well doing . secondly , by his fore-knowledge , who therefore hath foretold them , and forewarned his children of them , that they should before armed against them : thess. . . for verily when we were with you , we told you before , that we should suffer tribulations , even as it came to passe , and yee know it . thirdly , by his determining them to the very subject & person , as v. . for we were appointed ther eunto . fourthly , by his wise and loving providence : both in respect of his children , whom by this meanes he keepeth out , and helpeth out of many sinnes : as also of his owne truth , which must by this meanes against all mans reason be preserved , through constant and couragious maintenance of it unto the death . thus his glory shineth through the worlds darkenesse . fiftly , by his moderating and ending them : for ●e suffereth them not to be perpetuall , as the devill and wicked men would , but , lest his children should faint , ●ee putteth a good end unto them : for the rod of the wicked shall not alway lye on the lot of the righteous , lest they put forth their hand to iniquity , psal. . . sixtly , by his upholding to the blessed fruit and issue , promised , matth. . . blessed are they which suffer persecution : for theirs is the kingdome of heaven . for the sufferings of this life are not like the glory that shall be revealed : the suffering indeed is great , but the glory farre greater : and if it be long , yet is it not eternall , as the glory is . therefore be content , as the apostle reasoneth , rom. . , . godlinesse looketh up to christ , and seeth him a companion in suffering , an example of suffering , and now being departed the world , hath left his church the heire of his crosse ; but with this comfort , that as he went from the crosse to his crowne ; so , if we suffer with him , we shall also reign with him , ibid. if it looke at men without it selfe , it wanteth not comfort . at friends : so persecuted they the prophets , matt. . . so the apostles thess. . , . so the saints beleeving in their word , hebr. . , . yea , and all that will live godly in christ , must suffer persecution . if it look at enemies , it seeth them weake and impotent : they are able perhaps to kill the body , but cannot hurt the soule , mat. . . they may kill them , but not conquer and overcome them . if it looke within it selfe : first , it seeth a good cause to suffer for , it suffers for the kingdome of god , and is glad to bee counted worthy to suffer for it , thess. . . secondly , it seeth the note of a true christian , which is the crosse of christ : beares his markes , and so is content . thirdly , it seeth in these sufferings a certaine testimony of gods just and righteous judgement , wherein all their wrongs shall be righted , and the persecutors revenged , thess. . , . it is just with god , and a token of his righteous judgement : and luk. . . there is a time when all the righteous blood , shed from abel to zacharie , shall bee required . if it lookes to the losses it suffereth , though of the dearest things , it can be content , being assured of abundant recompence . the losses are great : as of liberty . country & friends . goods . life . yet in all is a godly heart contented , thus . in the losse of liberty . first , hee that is prisoner for god , is the lords freeman : and they cannot lo●ke out the spirit , nor binde him . paul and silas can sing psalmes to god in prison . if the sonne have set them free , they are free indeed , ioh. . . secondly , it maketh restraint and imprisonment a meane to preserve that liberty , in which christ hath set them free , by repentance daily breaking off the bolts and bands of sinne and native corruption , and getting out of the deeds of the flesh , and bondage of sinne , which is the greatest captivity of all . it seeth gods deare children in the like condition . ioseph was cast into a deepe dungeon , where he saw neither sunne , moone , nor starre , gen. . , ieremy cast into a pit where he stucke fast in the clay , and was ready to be sterved . iohn baptist cast into herods prison , and there lost his head . the like of our owne martyrs . it waiteth gods gracious deliverance , who sometime by such strait keeping prepares them to their advancement , as ioseph , and the butler of pharaoh restored to his office : or else by delivering them from the prison of the body , sets them out of all bands , and danger of tyrants , into the perfect liberty of the sonnes of god . in the losse of countrey and friends , godlinesse contenteth the heart on these grounds . because the lord is our habitation , psalm . . . that is , in our exiles and wandrings the lord is a dwelling-place , whose dwelling is every where . he knowes our wandrings , and leads us in and out : ezek. . . though i have cast them from farre among the heathen , and scattered them among the countries , yet will i bee to them a little sanctuary in the countries where they shall come . as the heathens were wont to say , to a valiant man every soyle is his countrey , so may the godly much more ; every countrey is their home , one as well as another , for their home is in heaven . it hath beene the lot of gods saints , who knew the discommodities of banishment and exile . abraham was commanded to get him out of his owne countrey , from his kinred and fathers house , he knew not whither , onely he knew the lord went before him , and with him : and therefore , heb. . . by faith abraham being called , obeyed god , and went to a place , not knowing whither . how was iacob forced to flie from his fathers house , for feare of esau ? christ himselfe must flie his countrey assoone as ever he was borne , to save his life : and heb. . the saints wandred up and downe in mountains , in caves , &c. an happy thing to wander in faith , and for keeping faith and a good conscience , as they did . it maketh the saints looke to their countrey and fathers house in heaven : so did those ancient beleevers , hebr. . , . and to acknowledge themselves strangers and pilgrimes on earth , as iacob , gen. . . they were content with promises onely a farre off , and received them gladly , and every where built altars to god , where they came . a stranger in his way takes all things patiently : when hee comes home , hee knowes hee shall have audience , redresse , and supply . in the losse of goods for christ , godlinesse contenteth thus . it is wealth enough , to bee poore with christ , and for christ : for god is the portion , and godlinesse the great gaine . his wealth is within . this is a thankfull returne of duty . we know , that christ being rich became poore to enrich us : and therefore we may be content to be so for him . wee cannot lose so much , nor so precious wealth for him , as hee for us . alive he had not a place to hide his head , nor ground to bury him being dead . the lord taketh away but his owne , which hee had lent : for we brought not hing into the world : & if they shouldnot have left us , we should have left them ere long : the lord hath given , and taken , blessed be his name . god hath more and greater things to bestow on his children , then any they can bee spoiled of . hence the saints suffered with joy the spoyling of their goods , knowing that they had in heaven a better and enduring substance , heb. . . and the promise is no more largethen faithful , that whosoever forsaketh goods , lands , or houses for christs sake , and the gospels , shall have an hundreth fold for the present with affliction , and in the world to come life everlasting : ample restitution , mat. . . even for the present a godly heart resteth on the gracious love and powerfull providence of god towards it . it seeth him doe great and wonderfull things for the soule , and dares trust him for the body too . it seeth him feeding the ravens and sparrowes , and knoweth it selfe dearer to him , then many of them . david never saw the righteous forsaken : nor was it ever seen , that he or his seed begged . in the losse of life for christ , a godly heart setteth before it : christs giving his life for him : and was not his life and glory as deare to him ? and is not ours become adebt unto him whensoever he pleases to call for it , and sanctified by his ? the lords most gracious promise for encouragement : that whosoever shall lose his life for christ , shall finde it , mat. . , viz. with usury & advantage , he that spares his seed , loseth it : but he that sowes it , saves it , & finds it with best advantage . the lords speciall providence : not an haire of the head can fal without it , much lesse the head it selfe : and precious in the sight of the lord is the death of all his saints . our lives are in the hands of god , and not of tyrants , who cannot take them awoy , all god have said the word . nebuchadnezzar could not burne sidrak and his fellows . pharaoh could not drown moses an infant , but moses must drowne him and his . it is an honorable thing to suffer for righteousnes , how shamefull & painful soever the death seem to be : as with christ himself . never so glorious & powerful a death , never so shameful and painfull , godlines sets iesus before our cies , the author and finisher of our faith , who for the joy that was set before him , endured the crosse , and despised the shame , heb. . . the enemy intēding to kil them , cures them . the gold of god by death is purged from al drosse . the wheat of god beaten by this flaile , frō al chaffe : free frō all sin & misery . by banishing them out of the earth they call them out of their banishmēt , to inhabittheir heavenly canaan , as pharaoh by oppressing israel , and thrusting them out of his land , helped them on to their promised canaan . they seek to destroy the church , as in mans reason it would : but the blood of the martyrs is the seed of the church : the enemies of it by violence plant and water it . they thinke to bring shame and infamy upon gods people by most ignominious death : but , as the sweet drugges cast out the pleasantest smell when they bee stamped , so the martyrs are as sweet incense cast into the fire . they thinke to keep low , and worke wisely , as pharaoh to root out gods people : but as camomile , the more troden , the thicker and greener it groweth : so gods people even under the foot of pharaoh increased more mightily for the bloody decree . nay , when they thinke to bring death , the chiefe of all evils they can inflict , they deliver them from all evils of sinne and punishment , and send them speedily to the fruition of the chiefe good , which is god himselfe , and all the pleasures at his right hand . the faithfull are fearelesse of the most extreme torments , and can contemne them , because they know themselves invincible , and their faith inexpugnable . they may be slaine , but not overcome . enemies may kill the body , but withall they free the spirit from the burthen of it . neither can they keep the body ever in dust and ashes , no more then by all their strength and policy they could the body of christ in the grave ; but it shall rise out of the ashes , to a glorious and everlasting life : in which faith it is content the life bee laid downe for christ . hence the disciples were glad they were accounted worthy to suffer for christ . hence the martyrs in the primitive church were so forward to offer their lives to christ ; as the woman of edissa came running with her young childe in her armes , left the christians should be burned before she came , and shee not burned with them . the like of polycarp● , of blanditta , a peerelesse woman , of acolus a mirrour of patience , and others . and what of our owne martyrs , who could sing to god in the midst of the flames ? by these and the like motives a godly heart becomes not onely contented to dye for christ , but joyfull and desirous . chap. xi . of friends unkindnesse , or death , and contentment therein . wee have spoken of private evils in the first kind , namely more spirituall , against all which we have heard how godlines fenceth the heart with contentment . now we are to proceed to temporall : and they respect either others , or our selves . the former is especially when we are afflicted in our friends , and that two wayes , either in the unkindnesse of them living , or losse of them by death . godlinesse contenteth the christian man in the former , upon these or the like grounds . it lets him see , how unkinde himself hath bin to god , and well deserved that his friends should use him as he hath done his best friend . it hath this good use to draw neer unto god & grow up into familiarity and acquaintance with him ; as david , ps. . . my father & mother forsooke me , but the lord tooke me up . and a faithful heart knows , that gods love is not so flitting , but loving once he loveth to the end . al they who were bound in bonds of nature and other offices to david , were forced by sauls malice and tyranny to leave him to himselfe : but then god stuck to him . it seeth it self in no worse condition then the saints of old . who slew abel , but his own brother ? who mocked noah , but his own son cham ? who sold ioseph , & hated him , but his brethren ? who unjustly blamed our lord iesus christ , but his brethren & kindred according to the flesh ? ioh. . , . who betrayed him , but one whō he had chosen to be his disciple , & he that ate bread with him at his table ? it was thou , my friend and familiar . oh but this is a great crosse , out of mine owne bosome , from husband or wife : or out of my own bowels , from childe : where should i looke for comfort , but from hence ? true : but first , so long as the combate is not with god , if he looke graciously on thy soule , if christ thy husband smile upon thee , thou mayest beare the frownes of a froward husband or wife the better . this is a great outward tryall : but perhaps other inferior ones have been neglected , and small things will not make great hearts stoupe . besides , crosses of another kinde would not smart so much , nor sticke so long . here is a continuall dropping . bee sure to bee well softened . it is neverthelesse no other then the deare saints of god have bin humbled & bettered by . was not iobs greatest trouble out of his owne bosome ? was not his breath strange to his wife , who would not be intreated for their childrens sake ? was it not sampsons overthrow ? was not david mocked by his michal ? besides , had not iacob his greatest exercise from his own bowels ? his only daughter defloured , one sonne banished , another an adulterer , another incestuous , another ; yea , sundry of them murtherers ? was not david exercised by his rebellious absalom ? see we not at this day most gracious parents tryed & shamed with most gracelesse children ? wherein is seene , that men beget children in their owne image , in corrupt nature , not according to grace , and that every good childe is of god ? in the losse and departure of our friends by death , godlinesse quieteth the christian by these motives . the decease of our friends is not by chance , but by gods disposing , who turneth man to dust ; and saith againe , returne ye sons of men . and herein we must imitate holy iob , who blessed god as well in taking away his children , as in giving them . our good friends perish not , neither have we lost them , but sent them before unto the kingdome of heaven . their death is not an end , but a passage . they are blessed that are dead in the lord , or rather sleep in the lord , ioh. . . we must not envy their happinesse , and quiet rest , into which they are arrived out of the restlesse sea of this world , nor immoderately mourne in blacke for them , who are clothed in long white robes , washed in the blood of the lambe . they shall be restored unto us in their bodies glorified , and made like the glorious body of christ , and joyned for ever unto us again in a better and eternall life . our best friend never dyes , nor failes us , and therefore we may more contentedly part with other that are not so neer us , neither can doe us so much good . strait is the knot between man and wife , which so long as it lasteth , other losses of acquaintance and kinsfolks are more tolerable , if the loving husband and wife remaine together . but the love of god cannot be broken : there is a neerer and straiter bond betweene him and the godly , then between man and wife . if we can see this bond tyed between god and our friends , and god and our selves , we shall in decease of our dearest friends comfort our selves : neither fearing to commit them into the hands of their best friend , god , the father of mercies , nor yet our selves without them to be destitute of friēds ; seeing our best friend stands by us , in whom and for whom they are to bee loved . this consideration may quiet those , who are as impatient in the death of their fr●ends , as annah was in the wāt of children : to whom elkanah said , am not i better to thee then ten sons ? say with elkanah , is not god better to me then ten husbands , or ten thousand children ? simeon having christ in his arms , could dy in peace . we shall not want friends on earth , in stead of them who are taken from us , so farre as god seeth good for us . his hand is not shortened ? ●ee can rais● us better friends : and if men were wanting , faith in his promises would make the bruit beasts friendly to us , before we should faile . the lyons shall preserve daniel . the ravens shall feed elias . the dogges of the rich glutton shall licke lazarus sores , and shew more mercy then their miserable master . a whale shall preserve ionas , and a fish give peter money to pay his tribute . where god is a friend , all his creatures are friendly . imitate here holy abraham : when god called him to sacrifice isaac , hee willingly offers him up to god : he might have reasoned the case , and said , where shal i have another isaac , another sonne of the promise ? but faith made him give over reasoning , and give up his sonne . and indeed , if wee would duely examine our hearts , we should finde , that our feare and griefe in giving up our friends in the time of their sickenesse , or death , proceeds commonly from want of faith , and contempt of life eternall . the saints have with faith and contentment borne part with us in the losse of their friends : adam and eve an heavy funerall for abel : noah mourned a whole yeare for the funerals of the whole world : abraham saw the funerals of his sarah , iocob of rachel . ezekiel lost the delight of his eyes , but must not mourn . the blessed virgin stood by the crosse of her onely and deare soune , and yet ( as ambrose notes ) shee wept not . chap. xii . of crosses in our callings , and contentment therein . now wee come to the externall tryalls , which concern our own selves ; and they are reduced to three heads , as respecting , our callings : our estates : our persons : the crosses of severall callings . are sundry and burthensome , which sometime so distract men , that they are ready to cast off all . but godlinesse worketh contentment against them , on these grounds . it judgeth aright , which are true crosses of the calling indeed , and not rather vices of the person exercising it . it wil be sure it be a crosse . for some men thinke so well of themselves , as they grow discontent with their calling , as not sufficient or good enough for their deserts , and so affect higher places , which oftentimes they are crossed in . but this is the ambition and vice of the person , and not a cross of the calling . againe , it is common , that men thinke themselves greatly crossed , if they see one whom themselves judge equal , or inferior to themselves , to be placed in an an higher place then themselves , & so vexe themselves , and are troubled if they rise not to his pitch at the least . but this is but the envy of the person , not the crosse of the calling . but if godlinesse step in , it will teach that callings are dispensed , not for the private , but publicke and common good : and that the greater place a man is in , the greater is the charge , and the straiter the account . it teacheth a man , that every one must walke in a personall calling , in performing the duties , of which he must avoyd both idlenesse , which omitteth the duties of it , and sloth which doth them negligently , it is a generall law , in the sweat of thy browes shalt thou eat thy bread , and , man is borne to travell , as the sparkes fly upward . all creatures move us to paines and labour . the sonne whose tabernacle , is in heaven , commeth forth as a bridegroome , and ejoyceth as a mighty man to runne his race unweariably . the moone keepeth her courses , and never ceaseth . the earth bringeth forth her fruit abundantly , and is not wearied . the pismire is a patterne of paines , and the wise man sends us unto her , prov. . . yea , the angels themselves have their personall offices , in the service of the lord . to come to our selves : adam in innocency had a personall calling : and the second adam , christ himselfe had a calling , in which hee diligently laboured , till they said hee was mad . god hath tyed to severall callings severall crosses , and to all callings , some for speciall purpose : first , because the special course of life must be a schoole of all vertues , and a christian mans calling must be an exercise of faith , humility , patience , constancy ; which could not be without troubles . secondly , to teach men to begin their calling with god , that they may bee able to say , god 〈◊〉 me here ; and then the troubles will be lighter . thirdly , that the christian in his p●●vate course should not want admonitions and motives , to joyne his generall and speciall calling together . fourthly , that he should sanctifie it by the word and prayer , which is a daily arming of himselfe against these troubles . godlinesse beateth backe impatience and discontent , when a man is opposed and reviled by men for doing his duty . a great tryall : but godlinesse holds up the heart to god as to the owne lord , and makes it approve the workes of the calling , not so much to men as to god . also it makes a man intend them in love to men as well as faith in god : so as the offence is 〈◊〉 , not given . and finally , it 〈◊〉 him cast his eies upon the dearest servants of god , how they were opposed by men in their callings ; yea and upon the son of god himselfe . further , when a man is crossed in his calling , that all his labour will scarse maintaine his mouth , and is stil kept under poverty , here is a great trouble , but godlinesse ●teppeth in and perswadeth ; first , that every particular estate and calling is to be judged best for him , till god change it . secondly , in all things to behold the care and providence of god over his owne , and brook every condition : seeking no greater measure of temporall things , then is sufficient for the present estate . thirdly , to ply the generall calling so much the more , which a man is sure to thrive by : turning the affections from earth to heaven , to christ , and that inheritance which is purchased by him . godlinesse teacheth a man to hold out and abide i● the calling wherein god hath 〈◊〉 him , notwithstanding the crosses of it , cor. . , and , that it is nothing to begin well , without perseverance : and whosoever will leave their calling for the troubles of it , must resolve either to live out of every calling , or else to change but old crosses for new , seeing every calling hath his particular troubles ; and hee may feare by gods just judgement , lest his case may bee that of ionas , who found more crosses , and more heavy and desperate ones in the new calling , then in the old which god had trained him unto . daily experience sheweth gods displeasure upon such as turne themselves too and fro in the change of callings , who prove like rolling stones which gather no mosse . thus of callings in generall . specially ; of all callings it is the greatest griefe for ministers to lose the fruit of their labours : because such a ones love to his people is as a nurse , tendring the state of gods people : because his labours are greater then others , spending himselfe for their good ; hee toyles in planting and watering , but god denyes blessing and increase : because of peoples danger , despising so good means ; a cursed earth , whose end is to bee burned : because his joy and crowne is gone , and hee gives up his account with griefe . yet here godlinesse contenteth a good minister , on these grounds . wee are a sweet smell unto god , both in those that are saved , and in those that perish : and the prophet esay herein comforted himselfe , cap. . , , though israel be not gathered , yet my worke is with the lord , &c. wee are not gods to convert , nor change the heart , and we being faithfull , god accepts the will for the deed . the barrennesse of a field shall never be attributed to the husbandman that ploughes and tills it ; but to the stiffenesse , stoninesse , or badnesse of the soile . if wee bestow faithfull paines , and reveale the whole counsell of god , we have planted and watered , and done our part : leave gods part , which is the successe , unto him . we perhaps doe more good then we see , in repressing some sinnes and sinners , and convincing them by life and doctrine , and in preparing them to grace . the seed comes not up so soone as ever it is cast into the earth , but lyes , and dyes , and rots a whole winter , and at length riseth up to a glorious harvest . the disciples heard many things of christ , but understood not , nor remembred them till he was risen againe . our lord iesus preaching among the iewes as never man did , and confirming the same by many powerfull miracles , yet gained but a few of them , as he complaines , esai . . . i have laboured in vaine , i have spent my strength in vaint : and the prophets complained , cap. . . who hath beleeved our report ? and to whom is the arme of the lord revealed ? even to a very few , if any at all . the apostles preached in many places , and found nothing but hard measure from the world . we are short of their power , spirit , and gifts , and may bee better contented . chap. xiii . of tryalls in our estates , and cententment therein . the second sort of trialls concerning our selves , which godlines fenceth the heart against , respecteth our estates : reduced to three heads ; namely , the want or losse , of wealth and riches . of delights and pleasures . of honors and preferments . in the want or losse of riches , godlinesse perswadeth contentment , thus . first , it turneth up the eyes of the soule unto god , and beholdeth in him many things , all which afford sweet contentment : as , first , his providence and over-ruling hand , in which are the heavēs , the earth and creatures . it is he that layeth the lines for the sonnes of men : but his eye especially is upon them that feare him , to whom so long as he granteth them life , hee will provide sufficient maintenance . secondly , his affection to his children is such , as cannot let them want what is fit for them . for , whom he chose to be his children before they were , and those for whom he sent his son , being enemies , will he withhold good things from them , being reconciled ? hence christ perswadeth contentment , mat. . . your heavenly father knoweth what you stand in need of . marke the evangelist saith not , god knoweth , but your heavenly father , by that loving name the more to strengthen and assure us , that if wee who are evill , can give to our children good things , much more our heavēly father will give good things to his children , asking them of him . can a mother forget her childe , &c. esa. . . no , say as david , the lord is my shepherd , i shal want nothing . ps. , . thirdly , his unchangable truth , which never faileth , but standeth for ever . he hath promised that no good thing shall be wāting to thē that feare him ; but he will increase their stock & state in his time , viz. whē it shal make for his glory & their good . ioseph was made next man unto pharaoh , that without him none should lift up his hand or foot in al the lād : but he must first be sold of his brethren , accused of his mistresse , bound fast in the prison , where the irons entred into his soule . our saviour christ did not presently turne the water into wine at his mothers desire , because his houre was not come . if gods houre be come , thou shalt see thy water turned into wine , thy want into wealth : or else he will give great blessing on small meanes , that the little which the just man hath , shall be better then the abundance of the wicked . secondly , it looketh up to christ our head , who was poor , and had not where to lay his head , when foxes had their holes , and birds their nests , mat. . . and many of the faithfull were ever poore , or else made poore , as heb. . . and . . yea the stock of christ , the posterity of king david , of whom ioseph & mary came , were brought to great poverty : and yet it never impeached the promise , or love of god to that family . yea christ hath sanctified our want and poverty : and as his father loved him never the worse for it , no more doth he his members . hee accepts not the person of the rich or poore because they are so , but in every nation he that feares him and workes righteousnesse is accepted of him . to him a godly poor man is in more request then wicked kings . thirdly , godlinesse maketh men esteem of wealth in the due place and value . as the having of them cannot make a man the better man , so the not having of them cannot make him much worse . the want of them cannot hinder gods election : nay , hath not god chosen the poore of this world to be rich in faith , and heires of the kingdome , iames . ? it cannot hinder from the meanes of grace and life : nay , the poore receive the gospel , when not many rich , not many noble receive it . it hinders not salvation : no , poore lazarus shall be in abrahams bosome , when dives shall be in torment . and even for this present life , whereto riches be only servants : godlinesse teacheth , that mans life stands not in abundance , luke . . it is not bread , but the staffe of bread , which feedeth us : the blessing of god maketh rich , and hee addeth no sorrowes to it . and , if i have lost wealth , i lose some movables , my inheritance i hold , and my enduring substance . fourthly , godlinesse maketh the heart seeke for and purchase other wealth so much the more , and content it selfe to make the lord his portion : that christ is become his wealth : that faith , hope , love , and other graces are his goods : the pearle is better then all . christ never comes alone : yet if he did come naked , hee were wealth enough . the lines are fallen in a good ground , if god be present . what can be wanting to him that enjoyes god a father in iesus christ ? let god give me himselfe , and heaven mine inheritance , let him doe with his movables as he please . thus of wealth and riches . next , in the want or losse of worldly pleasures and delights , godlinesse contenteth the heart thus . because the disciple of christ is knowne by a contrary colour : hee must daily take up his crosse , and they that are christs have crucified the flesh and lusts of it , gal. . . shall christ so willingly buckle under his crosse , and shall wee be as simon of cyrene , who wi●● not beare it unlesse it be forced upon us ? the whole life of christ was a continuall sorrow : we read hee wept thrise , over lazarus , over ierusalem , and in the garden , but never that he laughed . the pleasures worthy a christian are the pleasures of gods house , standing in remission of sinne , peace with god , peace of conscience , joy in the holy ghost : and these are so proper and peculiar to the godly , as they agree to no other . these are the pleasures of an high and excellent straine , which we are to reserve our hearts and affections for : and the other , in comparison of these heavenly and spirituall joyes , to bee loathed and contemned . delight thy selfe in the lord : of all other delight , say as salomon , it is madnesse . solomon who tryed his heart with all worldly delights , pronounced of them all , that they are vanity and vexation of spirit . and the apostle affirmeth of widowes living in pleasure , that they are dead while they live . and what other is the profit of the lives of epicures and b●lly-gods , who seeke nothing more then to live in ease and pleasure ? they choake all holy cogitations , unfit them as enemies to all godly studies , refuse as uncapable all good admonitions , and degenerate men from men into filthy beasts . how do they infect the mind , oppresse the soule , dull the wit , waste the body , and bring harmes on a man a thousand more ? this made one of the fathers describe worldly pleasures thus : it is an harlot fitting in her chariot , whose foure wheeles are gluttony , lust , pride in apparell , idlenesse ; the two horses are , prosperity and abundance ; the two drivers are , idlenesse and security ; and if he had added the retinue or attendants that follow and wait upon her , as griefe , too late repentance , pale-faced sicknesse , leane consumption , beggery and death , hee had made a most absolute description . but who cannot by the quality of the mistresse gather the nature of her handmaids ? now this being the troup of earthly and unsanctified pleasures , they are not onely to be contemned , but hated of all christians . consider this present life as a warfare , a pilgrimage , a moment on which eternity dependeth , a day of grace , a space of repentance , and of strife to enter in at the strait gate : the time of our absence from home , and from the lord . and how can we sing so merrily in a strange land ? what a number of enemies besiege us , and watch for our security ? what a bad constitution is my heart of ? how labours it of the poison of sin ? how is it with me other then a seafaring man ? when he is safest , there is but an inch between him and death : and how can i in all these miseries set my selfe on a merry pin , as the rich glutton did , who heard that sentence , son , remember thou hadst thy pleasure here , and lazarus paine , but now hee is comforted , and thou art tormented ? or how shall god wipe away my teares in heaven , if i shed none in earth ? and how shall i reap in joy , if i sow not in teares ? i was borne with teares , and shall die with teares : why should i live without them in this valley of teares ? since our sinne cast us out of paradise , that place was shut up , that we should looke for no paradise on earth any more , but toward that heavenly paradise whereof the other was a type . wee must therefore use the world as not using it , rejoyce as not rejoycing , and not suffer any worldly joyes to be as the devils birdlime , to hinder us from mounting aloft in heavenly meditations here , and much lesse to dimme our sight from beholding those admirable joyes and pleasures at gods right hand , prepared for the saints . how easie a thing were it to be a lover of pleasure more then of god ? but withall how dreadfull and unhappy ? therefore i have them , i must be watchfull : if not , i must be thankfull and contented . all the world cannot take my joy from me , if i rejoyce in these things : that my name is written in heaven : that christ is mine , as when si●●on had him in his armes , and zacheus in his house : and in the testimony of a good conscience , and a life purely led , according to the word . so of earthly pleasures . in the want or losse of worldly honours and preferments , godlinesse inforceth on the heart contentment , upon these grounds : it teacheth to lay the foundati on of true christianity in humility , and in the knowledge of our selves . our selves are in our best mettall but dust , and clay , and ashes . our estate is , to be borne to misery , as the sparkes to fly upward , ioh. . . and by sin , we are the children of death , which by sin entred into the world . this sinne of ours , dishonouring god , hath layd all our honour in the dust . and the way to come to true honour againe , is , by humility , which can neither greedily desire worldly advancements , nor too impatiently bewaile their losse . for this purpose christ proposeth to us the example of a little child , to whom we must be like , luk. . . it lets a man see the truth of that our saviour , answering the woman who desired that one of her sōs might sit at his right hand , and the other at his left in his kingdome , yee aske ye know not what , mat. . . it is the blindnesse of ambitious men , that excessively love and prize their honors , to seeke to be aloft . little doe they know or thinke , that they are climbing up to a greater and sudden fall : as our saviour saith , he that exalieth himselfe , shall be brought low , mat. . . haman that was lifted up above all the princes of ahashuerus , within one twelve moneths space was hanged on a paire of gallowes fifty cubits high , of his own making . trees which stand in higher hils , are subject to more vehement and blustering winds . little doe these see the temptations , which their high estates expose them unto . if smaller cares in a lower place distract a man from prayer and other spirituall exercises , how should a man give himselfe to god , when hee is burthened with more change and cares ? little see they , how little soundnesse and stability is in that honour , which they raise themselves unto by dishonouring god , by machiavilian policies , by supplanting others , by playing the hypocrites , and making shew of good parts which were never in them ; yea , and which is supported and maintained by the same means doubled and repeated . a building so weakely , or rather wickedly founded , threateneth a great ruine . earthly honors are so far from furthering heavenly , as they rather hinder the same . in the history of christs temptation , may be observed what chrysost , noteth , that the devill caries men up aloft , that he may throw them down headlong . what an headlong fall had we all in adam , when not content with his estate he would be liker god thē he was ? neither was he so wary to answer his wife in the midst of the delights of paradise , as iob was to answer his , sitting in the ashes . againe , not many wise , mighty or noble are called , but by the weake and vile things of the world god confounds the great and mighty . generally , the poore receive the gospell , when great men have other things to intend . so as greatnesse with men is no binder to god . often also it doth not grace the professiō of christ , but hinder it : as is said , many of the rulers beleeved in christ , but durst not confesse him because of the pharisees ; & the reason is givē , because they loved the praise of men more then the praise of god , ioh. . ver. , . finally , earthly preferment makes men rather forget then remember their benefactor . pharaohs butler forgat ioseph , when hee was restored to his place . and hardly do men in these high places consider or remember the afflictions of ioseph , of gods people . godlinesse teacheth a man to fly from this shadow of earthly honour , and seeke the honour which comes from above : first , by honouring god : him that honoureth mee , i will honour , saith the lord . and who were ever honoured in the scripture , but the friends of god , and servants of god ? now the property of a good servant is , to love his masters honour more then his owne . secondly , by magnifying christ and his righteousnesse ; as truly estimating the things which men can conferre , from those which christ bestoweth . paul was circumcised the eighth day , an hebrew of the hebrewes , of the tribe of benjamin , which had the king chosen out of it as well as iudah , a pharisee , lived unreprovable in his sect , spake with tongues more then all the apostles , and was called by christ in glory : yet all these things , and whatsoever else men magnified so much , were but losse and dung to win christ , and bee found in him . chap. xiv . of bodily deformity , and contentment therein . now wee come to those tryals which come upon our owne persons , which we are not able to encounter , but must needs lose our peace and patience , if godlinesse should not support and stablish us with true contentment . these may be reduced to six heads ; deformity : barrennesse : sicknesse : old age : death : grave and iudgement ▪ the first of these , is either by birth , or by accident . godlinesse perswadeth contentment in both , thus . wee made not our selves , but were as the clay in the hand of the potter , to make a vessell of what form he pleaseth , ier. . . and shall the clay say to the potter , why hast thou made me thus ? may not god do with his owne as he will ? doth he owe any thing to any man ? godlinesse causeth the heart to looke unto gods ends , and so , many wayes to better it selfe : as , first , to supply wants of nature with increase of grace : so zacheus , being low of stature , climbed up into a tree to see christ . secondly , by imperfections and deformity of body to see and hate the deformity of soul by sinne , which was the parent of it . lots wife for her sinne was turned into a senselesse pillar of salt . nebuchadnezzar for his sinne was made in conversation like a beast . good zachary for his distrust was made speechlesse . thirdly , not to rest in our selves , since wee have a continuall badge of imperfection , but in the perfection of christ , cor. . . my grace is sufficient for thee . and so much the more to labour in the decking of the soule , that the lords strength may be perfected through weaknesse . faith teacheth the heart , and upholdeth it unto that time , when all imperfections and blemishes shall be done away . for when sinne shall bee cast into the lake , all the deformities and infirmities of it shall bee abolished , and soule and body shall be united in most absolute perfection and beauty , in the resurrection of the just : and that body which is now far wanting of other mens in feature and perfection , shall be made like the glorious body of iesus christ . that eye which is now blinde or blemished , shall perfectly and cleerely behold god as he is , and see his redeemer . the stammering tongue shal resound the praises of the lord in all eternity . the lame shall bee restored to his limbes , to walk in white with christ . and that body which is now deformed , yet is now a member of christ , and shall bring no blemish to christs glorious body . deformity of body may be a blemish in respect of man , it is not so in regard of god : for he judgeth not acording to the outward appearance , but according to the frame of the heart . for as in a wicked man the lord seeth no beauty , but accounteth of them as if they were transformed into the shape of beasts ( nero a lion for cruelty , herod a foxe for craft and subtilty , and peter calleth them dogs and swine for filthinesse : ) so the lord seeth no deformity in the godly , but of the church consisting of her members , is said , thou art all faire my love , thers is no blemish in thee . beauty without gods feare is as a pearle in a swines snout : but gods feare without beauty of body is as a diamond , which is never lesse pretious if it were set in clay . if deformity come by accident , as by persecution of tyrants , by racking , dismembring , or the like , godlinesse will make a man content ; yea , and glad he is worthy to beare the markes of christ iesus in his body : so was paul , gal. . . these deformities are rather ornaments to christians . and seeing our lord did beare in his body the print of the speare and nayles , why should we be ashamed of the like ? nay , these markes have been highly esteemed of gods children . we read in the ecclesiasticall history , that constantine the emperour kissed the wounds of their eyes , which in time of persecution were pulled out for constant bearing witnesse to the truth , and received and entertained them honourably . the markes of a souldiers wounds for his king and countrey , are his glory . but if deformity or defect come otherwise , a godly heart resteth it selfe in this , that all things fall out and shall be turned to the best to them that love god . god can in his wisedome tell how to prevent greater evill from his children , by jesse , and to draw them good out of evill . for example : mephibosheth was lame by birth , but god disposed it to good for him . if he had been of a strong and able body , it was likely enough hee might have affected his grandfathers kingdome , as his uncle ishbosheth did to his owne destruction : but now being lame , and unfit for the kingdome , he is contented with his condition , without any aspiring attempts , and so lives in peace long dayes and to old age , who else might have perished yong . experience gives us store of examples of such as being like absalom , who was the fairest young man in all israel , of strength and valour , it had bin better for them to have been perpetually lame or bed-rid , then have enjoyed that blessing , which not being able to weild hath proved their overthrow . chap. xv . of orbity or barrennesse , and contentment therein . the second personall evill , in which godlinesse no lesse contenteth then in the former , is orbity or barrennesse . thus . first , promotion of children makes none blessed . secondly , children are not simply blessings , nor alwayes given for a blessing , but often prove a curse , iob . , . wee read of children multiplied for the sword , and for famine . wee often see some one childe , not onely the sorrow and shame of godly parents , but the ruine and overthrow of the whole family . wee have heard of absaloms that have risen in rebellion against their parents , according to our saviours prophecy , matthew , . . children shall rise up against their parents . better were it to bee without children , then to be parents of such , as for whom the lord made a law , that the parents should follow them to the stoning , and cast the first stone at them , deut. . , , . numbers of such roiotous sons are every where at this day . thirdly , the case often so fals out , that they are at best ●ase , who have no children ; especially if troubles and persecutions arise for the gospell . when ierusalem was to bee besieged , woe was to them that gave sucke in those dayes . and in ordinary times , the parent charged with children must have trouble in the flesh , for the godly educating , and also providing for them . and such as have none , have lesse care , and more liberty and opportunity to serve god , & to care for the things of god , how he may please him : the apostles reason , cor. . , . fourthly , children are the gift of god . the fruit of the wombe is a blessing from god , whose wisedome is such , as he disposeth them where he knoweth it is fit for his glory , and good for his children : and where it would make for neither , he withholdeth them . elkanah was not god , to give annah children . and a good heart will rest in gods wise disposition , who openeth , and no man shutteth , and shutteth the wombe and no man can open it . fifthly , though sometimes it was a curse to be childelesse , and inflicted for sinne , as coniah was written destitute of children ; yet to the godly it is not so ; nor a signe of gods anger , no more then it was in abel , melchiz●d●●k , elias , paul , & others . chap. xvi . of sicknesse , and contentment therein . the third personall evill is sicknesse and diseases , which often infect the mind with heavinesse and impatience , especially if they bee more tedious and lingring ; and so much the more burthensome , by how much health ' ( which is next to life , the best earthly blessing of god ) is overprized . but godlinesse suggesteth many motives to contentment , in this estate . it looketh up unto the hand of our father , lovingly chastening in measure , not above our strength ; in mercy , not to our desert ; and to a good end , for his own glory , as lazarus his sicknesse was , iohn . . and for our glory too , even as our head christ must first suffer , and so enter into his glory , luke . sicknesse is the lords schoole , wherin we learne not only the knowledge , but the practise of many christian vertues . first , it telleth us , that wee carry about with us a body subject to death , upon which sentence is past , that being dust it must returne to dust . it sheweth the frailty of man by bringing downe the lustiest bodies , abating the strength , and abolishing the beauty of them . secondly , it humbles men , by drawing a confession from them , that all flesh is but as grasse , and the grace thereof as the flower of the field . thirdly , it abates selfe love in men , and tames the ranke flesh , when health , strength and prosperity lift up the minde , and make men overweane themselves , and kicke against the lord . fourthly , sicknesse of the body is the medicine of the soule , which labours more with weaknesse of faith , hope , love , then the body with diseases . and therefore as physick , though it be unpleasant to the patient , yet is profitable , so is it with the sicknesse of the body to the soule : for then ( as all men can witnesse of themselves ) they are most wise , most humble , most sorrowfull for sinne , most earnest for pardon , most fervent in prayer , most watchfull against sinne , and in one word , best affected in soule in the sicknesse of the body . did not naamans sicknesse of lep●osie bring him to the prophet elisha , where being healed he confesseth there was no god in the world , but in israel ? kings . , . was not that a most notable prayer of ezekiah in his sicknesse ? esa. . . how many hearty prayers did david poure out to the lord in his sicknesse ? psal. . and . and . looke upon iob in his sicknesse , a mirrour of patience , confidence , humility , other holy vertues , and as a modell of grace he came tryed and refined out of the furnace . fifthly , sicknesse is a preservative against many sinnes ; in that it makes us thinke of the cause of sickenesse , which is sinne ; and of earnest repentance , the waster of sinne ; and of seeking to the physitian of soules , which is christ himselfe , who maketh a confection of his owne heart-bloud to cure all our sinnes , which are our spirituall diseases and sickenesse . sixthly , in that it lets us see that the house of this tabernacle must be dissolved , it moveth us to bid adieu to the world , and seeke for that life which is everlasting , not capable of age , sickenesse , or any grievance . the nurse in weaning the childe layeth mustard on her breast : and this life must have some bitter tang , to make us seeke for a better . were not my sicknesse so lingring and tedious , i could be better contented . thou lingrest in the cause , which is thy sinne . hasten thy repentance . see thou get soundnesse of soule so much the more , and the spirit of a man will beare his infirmities . make sure remission of sins , get faith , &c. christ hath not taken away the lingring of diseases , but the malignity and poison of them . it may long exercise and molest thee , it shall not hurt thee , nay bee turned to the best : neither can the sicknesse belong , where the life is so short . perhaps thou hast abused or forfeited thy health , or wouldst abuse it to gods dishonour . see wee not numbers , it were better for them to be bound on their beds , and be perpetually sicke or bedrid , then continually to pursue wickednesse with high hand as they doe ? and assure thy selfe , were health as good for thee as it is in it selfe , thou shouldest have it . better to bee broken with griefe to salvation , then enjoy health to condemnation . thinke not god hath forgotten thee , if hee longer hold thee under . looke upon that godly woman that laboured of a bloudy issue eighteene yeares , and was bowed together , luk. . . another whom christ cured , that had an issue twelve yeares , c. . . behold the man that was lame thirty eight yeres , iohn . . and aeneas that was sick of the palsie eight yeares , act. . . and yet were respected and cured in due season . but of all examples , most comfortable is that of our lord and head , gods deare sonne , who was a man of sorrowes , and his whole life nothing but a burthen of sorrowes : and never was any sorrow like unto his , and yet he ceased not to be deare to his father . and the same is the condition of the members . lastly , god hath just causes to defer help , and seem to hide himselfe . to try our faith , love , and patience , and bring it forth into example . as iob , david , the woman of canaan , mat. . . to acknowledge the greatnesse and continuance in sin by continuance of his hand . were our correction alway short , we would not be perswaded of the greatnesse of our sin . to make us more watchfull against sin for hereafter . a disease soon cured is not much cared for . to keep our peace with god more carefully : hardlier gotten , surelier kept . and to whet our prayers , and means of fellowship with him . that we may acknowledge how heavy and continuall those torments are , which be prepared for impenitent persons , if repentant sinners bee layd under such lingring evils in this life , pet. . . if judgement begin at the house of god , what shall the end of the wicked be ? chap. xvii . of old age , and its evils , and contentment therein . the fourth personall evill , is old age , which is a continuall disease or dying , and many burthens are in it , which godlinesse perswadeth contentment in , thus . first , although it must be granted , that the incommodities of old age are many , both in respect of body and minde , as , the shaking of the head , stouping of back trembling of joynts , languishing of spirits , decaying of vitall heat , the lesse of all the senses , the presence of many diseases which are the forerunners of death , as palsies , gouts , cholickes , and many moe : yet the weak and diseased body is no hinderance to the discreet and good mind : neither are these inconveniences alway appropriate to old age , but often the punishments of intemperate and disordered youth . abraham being yeares old begate six children of k●turah after sarahs death , gen. . . caleb was as strong in body and minde , and as fit for want or government , at eighty five yeares old , as at forty : moses dyed at yeares , and yet his eyes were not dim , nor his naturall force abat●d , deut . . secondly , old age is a thing which every one desireth : and shall no man like it , when it commeth ? besides , if a man live , it is unavoydable : for wee all waxe old as a garment : the whole world , all the parts and ages of it teach us this : and the course of the yeare comming from spring to summer , and from summer to autumne , and ending in winter , is proofe enough . thirdly , ther be sundry singular priviledges of yeares : as , god hath commanded reverence unto it , levit. . . thou shalt rise up before the hoare head , and honour the person of the old man . their experience and yeares have set them above the younger in wisedome , counsell , and government : and their counsell neglected hath been the overthrow of kingdomes , as in rehoboam , king. . whence god sometimes threatened a great judgement , that he will take away the aged . hence also hath god given them the first place in speaking , which elihu well observed , iob . . and the younger are to reverence their counsell and instruction : and cap. . . to heare , and wait , and hold their tongue at their counsell . god hath set them as copies and patternes to the yonger , that they should expresse all good vertues , which they have learned by the word of god , or their owne experience in their lives and conversations ; in which sense properly their gray haires shall be a crowne of glory to themselves , being found in the way of righteousnesse . there be also sundry comforts of old age : as , first , as ripe fruit is most pleasant , and old wines the best , so is old age seasoned with piety . what a comfort is it to a mans heart , that he can say , thus long have i served god ? if he can say with polycarpe the martyr , fourescore and six yeares have i served christ ? how rich is such a one in his grace , how happy in his account , and in his reward ? beside we like antient coynes , and make much of old pictures : and can we set small by a godly old man , who carries an expresse image and stamp of gods ●t●rnity ? secondly , aged persons have passed the troublesome and dangerous time of their life , and are even in the haven ; and therefore have great cause to praise god , no lesse then the israelites did when they were were come over iordan , and entred the land of canaan . thirdly , as the husbandman rejoyceth in his harvest , when hee gathers in his corne , and layeth it up safely in his barne : so the godly man may in his old age , which is as the harvest of a good life , immediately after which hee shall enjoy the fruits of his faith , hope , and holinesse in the kingdome of heaven . chap. xviii . of death , and its terrors , and contentment therein . the fifth personall evill is death , which of all evils is most fearefull and dreadfull to nature , because it is the extinction of it , and in it selfe a curse of sinne , a passage to hell . but godlinesse leaveth not the heart destitute of true content and comfort , even in this great combate , but stayeth the mind thus . first , it lifteth up the eye of the soule unto god , of whom we first had our life , and in whose hands our life is . we had not our life by chance , nor part with it by chance , but by the gracious disposition of god . hee saith to moses , goe up into the mountaine and dye : and psal. . . hee saith , returne againe yee sonnes of man : and saith david , my times are in thine hands . againe , looking up to god , it seeth how precious to him is the death of all his holy ones , psal. . . and further , in that by death the godly soule is more neerely united unto god , and commeth to the fruition of that pure , chiefe , and immortall good , it can be contented to commit it selfe unto him to keep , as paul , i know he will keep what i have committed unto him . secondly , it looketh to christ , and seeth in him . death changed and qualified by christs death , being in it owne nature a curse and the very suburbes of hell : now it is disarmed , and the sting of death pulled out . it is a fiery serpent , stinging deadly , but a looke toward the brazen serpent is a ready cure immoderate feare of death is a daughter of ignorance ; it being with us as with children , who are frighted with the name of terrible things , and at the sight of some disguised person , but when they come to riper age , and yeares of discretion , contemne them . wee are frighted as the midianites , with the sound of broken pitchers , voyces , and lamps , and cowardly fly before we see any apparent danger . it seeth the death of beleevers , not onely altered , but sanctified by christs death : that it becomes of a curse a blessing , and as a stage whereon a christian manifesteth his faith , fortitude , love , patience , and constancy , and openly triumpheth over death , as his head hath done before him . it seeth christ in heaven , in glory , who is our head and husband , from whom while wee live here , we are strangers and pilgrims , separate from that happy society which wee shall enjoy with him , and all our fellow members in the kingdome of heaven . whereupon it doth desire his presence , and is not onely contented , but willing to bee dissolved and bee with christ . paul considered , that he was now absent from the lord , and desired to bee present . simeon having christ in his armes , said , lord now lettest thou thy servant depart in peace . steven in the middest of the stones saw the heavens open , and the son of man standing at gods right hand , and so slept quietly . a sweet death , if christ be in sight . let him feare death , that would not goe to christ . so of the second ground . it looketh upon death it selfe , and seeth in it : first , the necessity of it . it is appointed for all men once to dye , a statute-law of heaven , inevitable , heb. . . and seeing it knowes it to be so , it rather fits it selfe cheerefully to beare it , then fearefully to decline it . quest . how may that bee done ? answ. we must deal with this giant and mighty sampson , who slayes heapes upon heapes , as the philistims did with him : sift out where his strength lyes , and finding it lye in his lockes , cut them off . the strength of thy death is thy sinne , these are his strong lockes , cut them off by repentance , and death shall be too weak to hurt thee . labour to dye in faith , as the saints , heb. . . all these dyed in faith . let thy faith fasten upon christ , as himselfe did in his extreme agony , fixe his confidence upon his father , saying , my god , my god , and , father into thy hands i commend my spirit . another necessity of death is , because without it wee can never attaine immortality and eternall life . the seed is not quickened , unlesse it dye first : neither can eternall life be had , but by the passage of this wicket . wee have here no abiding city : our houses are rather innes in which wee sojourne : our bodies tabernacles , ready for removall and shifting : and the condition is , that when this earthly house shall bee dissolved , wee shall have a building eternall in the heavens . secondly , godlinesse seeth the advantage and gaine by death : that it is no detriment to the faithfull , but a gaine , as saith the apostle , christ is my life , and death is to mee advantage , phil. . . and it is a great gaine in two respects : because it is an end of all evils and wretchednesse . because it is a beginning of heaven and happinesse . for the former : it is an end of misery , sorrowes , cares , feares , teares : an end of sicknesse , paine , poverty , shame , persecution , and the like : for in death attended with teares , god wipeth away all teares from the eyes of his children : and then shall bee no more death , neither sorrow , nor wecping , nor paine , rev. . . it is an end of temptations by satan . the soule in this world is in the bonds and snares of temptations : and the law of sinne in the members ministreth strength to satan against our selves . but in death the soul is loosed from that bondage , and the body ceaseth to be an instrument either active or passive in sin . what a gaine is it never to sin more against god , yea to be wholly out of danger of sinning ? it is an end of wicked mens molestation : for death delivers the godly out of this evill world , 〈◊〉 lot out of sodome , whose righteous soule was vexed amongst them day by day . they are safe from seducers and deceivers , who in these last ages come so armed , as , if it were possible , they would deceive the very elect. they are got without the reach of persecutors , and those enemies their eyes shall never see more . it is an end of our owne pilgrimage , and absence from the lord , wherein wee stand in so doubtfull and dangerous a battell , not onely with enemies without us , but within our owne bosome , our owne covetousnesse , wrath , ambition , voluptuousnesse , lust , envy ; and not a head can bee cut off from this hydra , but another riseth in the roome : and no watch can be sufficient against them . now what man being absent from his owne house doth not long to dispatch his businesse , so to returne home ? and thus the saints , cor. . . wee sigh , desiring to bee clothed with our house which is from heaven . it is our haven , and an end of our dangerous voyage upon the troubled sea of this world : a passage from corruption and mortality to immortality and incorruption : a sweet sleepe after our travell and labours , and an end of all the toyles of our lives , ioh. . . our friend lazarus sleepeth . but more then this : it is a beginning of happinesse , the entrance to heaven , the evening wherein the labourers receive the penny of perpetuall joy and glory , a repossessing of paradise lost by the first adam , won againe by the second . by it wee come to the company of saints , and the first borne written in heaven : wee come into the bosome of abraham , even to our deare friends , who are gone before us to heaven . but above all , wee come to iesus christ the mediator , into the house of our heavenly father , wherein he●e hath prepared us mansions , whither the forerunner is for us entred in , even iesus , heb. . . and wee have boldnesse to enter into the holy place , by the new and living way which hee hath prepared for us through the vayle , that is , his flesh , cap. . . and by iesus christ wee come to behold the face of god , being made like unto christ in holinesse and honour , and shall for ever with him inherite the kingdome prepared from the beginning of the world . chap. xix . of grave and iudg●ment , and contentment therein . the last personall evill , which is horrible to nature , is the grave and last judgement . but godlinesse quieteth the heart against all such terrors , thus . first , that by these two wee are raised , as by two stayres , to the fruition of full happinesse . for whereas there be three degrees of life eternall ; the first ; when wee begin to repent and beleeve , which is the beginning of it ; the second at the day of death , which entreth the soule into eternall happinesse , and prepareth the body to be partaker also of it : the third is at the day of judgement , when soule and body re-united enjoy god as he is , in eternall glory . secondly , because the union between christ and the christian lasteth , and cannot be dissolved when death dissolveth all naturall bonds : for the bond is mysticall and spirituall , neither knitteth the soule onely to christ the head , but the body also even the whole person : so as the bodies of the faithfull , being dead and turned into dust many thousand yeres agoe remaine the members of christ ; still cared for by the head , and preserved to be made like to his glorious body , by that mighty power whereby hee is able to subdue all things to him selfe , phil. . . in the winter , all the sap being in the root , there appeares no difference betweene a living tree and a dead : but in the spring there is a sap which will ascend , and revive the decayed branches . so our bodies turned not to nothing , but to dust , and devoured , by beasts , fishes , or the elements , seeme to bee perished , but by reason of the former union must bee raised , and partake of the glorious life of christ . thirdly , as the death of the god ly is a quiet sleep , so the grave is a resting chamber , yea a sweet bed perfumed by christs buriall for the bodies of all the elect ; out of which they must awake ( for the earth and sea must give up their dead ) and bee admitted into the presence of god , and of christ . neither can the grave ever hold under the members of christ , no more then it could their head : but as he gloriously rose againe from the dead , so shall they in glory and immortality . much lesse can the grave destroy the body , of which christ hath said , o grave , i will bee thy destruction : nor so disguise it , but that with these eyes wee shall see the lord , and in that glorious vision shall become glorious , iob . . the darknesse of the grave makes it the fitter for sleep . fourthly , the beleever need not feate the last judgement . seeing christ is the iudge . if the kinde husuand may bee the wives iudge , sheee need not feare . the iudge of all the world cannot but do righteously . he cannot condemne those whom himselfe hath by his bloud redeemed and justified , rom. . . there is now no condemnation to them that are in christ . it is the wicked man that cannot stand in judgement : his wicked conscience covers him with confusion . but the godly on that day attaine their full redemption , luke . . when yee see these ●●ings , then lift up your heads ; for the day of your redemption draweth neere . the day of pharaohs drowning was israels deliverance . the day of hanging pharaohs baker , was the lifting up of the butlers head . christ did not therefore carry our sinnes , to lay them againe upon us . he was not made a curse for us , to returne the curse upon us . hee was not condemned to death , to condemne us : nor made himselfe a sacrifice for sinne , that we should remaine guilty ; but that we might receive the sentence of absolution and blessednesse , mat. . . come yee blessed of my father , possesse the kingdome prepared for you from the begin●ing of the world . where is to be observed , that christ makes mention of many good workes performed by the saints , yee gave mee to eat and to drinke , yee clothed mee , and visited mee ; but never reckons up any of their sinnes , for that they are washed away in his bloud , and covered with the robe of his mercy . chap. xx . of means and motives to work contentment . coutentment being so excellent and beneficiall a grace , as we have seene , it were good we laboured for it with all diligence . whereunto the meanes and motives are of three sorts : in respect of god . in respect of our selves . in respect of the saints . for the first of these . consider the affection of god , if thou beest as thou professest , gods childe , he is thy father , and thou , if thou beest a good childe , wilt relye on him , and content thy selfe with his allowance . every master of a family may dispose his goods as he pleaseth . consider his wisedome . the childe must thinke , that the fathers discretion exceedeth his . and herein the lord manifesteth his wisedome , in that he doth not alwayes actually bestow these outward things so largely on his children , as on others , because hee nurtereth them , and will have them wholly depend vpon him . and both these our saviour ( mat. . . ) coucheth together to worke contentment : your heavenly father knoweth , what ye stand in need of . he that can give riches without contentment , knowes also to give contentment without riches . and cap. . . if ye which are evill , can give good things to your children , &c. consider his promise , that the righteous shall never bee forsaken , nor will hee ever faile or leave them : and if we feare god , no good thing shall bee wanting , psal. . . and from hence , heb. . . the apostle perswades to be content with the things we have , because he hath said , i will not leave thee nor forsake thee . ob. but for all this i see i want many comforts , i feele such and such wants , &c. answ. every thing good in it selfe is not good for thee . if this bee thy case , thou wantest not want and affliction , which now god seeth good for thee , and so shall be , if thou beest not more wanting to thy selfe then other things be . and the more thy crosses be , and the greater , the more & greater love by vertue of the promise is wrapped up in them . consider his powerfull providence : who provides for sparrows , and hath care of beasts , fowles , flowers , and haires of the head ; yea hee created light before sunne , moone , and starres : hee made grasse grow before raine or dew : hee can preserve israehtes forty yeares in a bar ren wildernesse , can bring mann● from the clouds , water from a rocke , yea without all these can preserve moses and elias forty dayes . what an unmovable foundation of godly contentment is this ? consider his rich supply . god hath given himselfe to thee to become thy portion : hee hath given his sonne to thee , and for thee , and the holy spirit , to seale up to thy heart this gift . now if he give the greater , will hee deny the lesse ? 〈◊〉 he give his christ , how will he not with him give all things also ? is the lord my portion , and are not my lines fallen into a good ground ? shall i beleeve him for salvation , and not for preservation ? for eternall , and not for temporary life ? next , if we looke at our selvts . all of us enjoy much more then wee can deserve : if we have bread and breath , this is forseited and lost ; therefore wee must crave our daily bread : and wee must as well looke upon our receipts to be thankfull , as on our wants to rep●ne : and looke upon them behind us , as well as them before us . if wee want outward things , it is very just upon us , because wee esteeme no more of inward graces and spirituall blessings ; which are promised no farther then men seeke gods kingdome and righteousnesse . and whereas in innocency gods blessings were united , since the fall they be so divided , as seldome doe spirituall and worldly things goe together . iust also , because god seeth wee would abuse them , and would preferre them before spirituall things : & the better things are often brought into better request by want of the worse . such is the ripenesse of our sinnes , that it is gods mercy wee are not consumed . his singular patience it is , to continue us in any being , whom hee might long since have cut off . if we remember how little nature is contented with , and yet grace is contented with much lesse , because it perswades , that the lord is a free-giver , and may doe with his owne as he will : that for preserving humane society it is fit some bee rich , some poore , some weake , and some strong ; and thou hast deserved no better : that the world was made for the triall , proofe , and affliction of gods children , their heaven and home and joy unmixt with sorrow reserved till hereafter ; and if god cast thee down , to raise and exalt thee , hee dealeth no otherwise then with his deare sonne , who by the crosse must goe to the crowne : that if he have need but of little , it is folly to heap up more ; as a man in a journey , if one pot of water will serve him , it were madnesse to load himselfe with a barrell ; if two hundred will serve him , it were folly to load himselfe with a thousand . lastly , if we looke at the saints , we have a cloud of examples . iacob , when he went from his fathers house , vowed that if the lord would give him but food and raiment , to returne back in safety , the lord should bee his god , gen. . . the prophet ieremy ( chap. . . ) rebuked baruch doest thou seek great things for thy selfe ? seeke them not . and paul adviseth , if we have food and raiment , let us be therewith content . and himselfe had learned to want and abound , and in all things to be content . our lord also teacheth us to pray but for daily bread . and if thou judgest aright , thou shalt see no lesse favour of god in withholding these things from thee , then in bestowing them . thou thinkest , to rise in the world , were a fine thing ; but it is not thy lot , because he seeth it might be thy fall in grace . thou thinkest thou couldest use honours well : but he seeth it might make thee more proud and insolent . thou thinkest thou couldest enjoy and tumble safely in carnall delights : but hee seeth this might make thee come short of the joyes of heaven . oh but werst thou rich in goods , thou couldest doe much good : but he knowes this might make thee poore in goodnesse . thou knowest not thine owne heart , were it proved with such things . give him leave to carve for thee what he knoweth to be most safe and wholsome . object . if i thought god loved or respected mee , i could be the better content . answer . if thou beest a godly man , whom he can behold in christs righteousnesse , be thy estate what it will , god must love his image on thee . if thou be the lords gold , hee may try thee : but the goldsmith loves his gold as well in the furnace as in the treasury . it is for men to respect fine clothes and gay rings ( as the apostle iames saith ) and by them to set men higher or lower : but god highly esteemes of all , who are rich in faith , and heires of grace : let this be thy care , and all is well . chap. xxi . of the power of godlinesse to breed contentment , whence it is . vvhereas in the former discourse we have referred the whole strength and benefit of contentment unto godlinesse , it will be good in the close of this treatise to enquire , wherein the great power of this sampson lyeth , and whence it is , that godlinesse draweth so great vertue to give the contentment above specified . first , without controversie , great is the mystery of godlinesse : god was manifest in the flesh , &c. tim. . . and this is the foundation of al contentment , even god incarnate , god with us , god in our nature , iehovah our righteousnesse , our peace-maker , our advocate and mediatour , our king , priest & prophet , our portion and great reward ; wholly ours , what ever he is , or hath , or can doe , or hath done , or suffered , to make us happy ; as namely redemption , recōciliation , justification , adoption , & all his benefits . these are complete every way , & adequate to the nature , need , and desire of man . mans soule , being a divine particle , is infinite in desires , and cannot be satisfied but with an infinite good . this good is not to be found in any creature , nor in all the creatures put together , which are all finite , & changeable , and if god pleased , reducible to their first nothing . onely the glorious and infinite god can give satisfiction to the soule , and make it rest in his love , as a contentfull and sufficient object of delight . after the resurrection , and in his heavenly kingdome , there is an absolute fulnesse to the creature in the fruition of the creator : as psal. . . i shall be satisfied when i awake , with thy likenesse . here in this life the onely contentment is by faith , which layeth hold on the promises , and on christ by whom god is certainely and comfortably made ours : that though there was a great breach made by mans sinne , god estranged and provoked infinitely , the creatures yeelding vexation of spirit , the best not able to helpe , nor man to helpe himselfe ; yet now , upon atonement made , the lord wholly returnes to man , with all the good he hath and is able to doe for him : genesis . . when abram was ninety yeeres old and nine , the lord appeared to abram , and said unto him , i am god all sufficient , walke before me , and be thou upright , and i will make my covenant betweene me and thee , and i will multiply thee exceedingly . afterward , as this covenant is more firmely beleeved , and application of the promises more stedfastly made , and assurance of gods love more comfortably gathered ; the beleeving soule growes to bee more quiet , and filled with joy unspeakeable , and full of glory ; and , seeing god hath dealt so graciously with it in the maine , therefore whatsoever shall bee his portion of temporall or spirituall gifts , it will be well contented , and rest satisfied . not an attribute of god , but yeelds abundant matter of sweet repose in the bosome of our heavenly father : infinite mercy , infinite power , infinite holinesse , infinite wisedome , infinite truth , every excellency infinite and incomprehensible , must needs ravish and swallow up the soule with infinite admiration and contentation . the greeke word here used to signifie contentment , implies a selfe-sufficiency : and that is a great matter to be affirmed of a creature , especially now after sin admitted , and the wofull desolations and confusions which sinne hath brought . god alone is properly selfe-sufficient . but take it with godlines , the mother of it , as hath been shewed , and then it is no strange thing . a godly man , who hath this great mystery sealed up in his breast , is selfe-sufficient , and needeth not any carnall or sinfull additions to make him blessed . philosophers disputed of blessednesse , and called it the highest and perfectest good , being the end of all our actions : and perfectest , because it is sufficient to it selfe , without any further desireable good . but this they affirmed blindely , not reaching at that which is the top of mans felicity ; and therefore fell into other expressions of perfect vertue , perfect life , contemplation and the pleasure thereof , and the society of man , by the which they expected their blessednesse . onely the beleever attaines this autarkey , being in fellowship with the all-sufficient iehova ; and this blessednesse , because his sins are forgiven , and his person accepted in christ , and withall enriched with so goodly endowments , that he may well be both contented and thankefull abundantly . there be divers inferiour , philosopicall , rationall perswasions , which may worke contentment ; and especially those rules and grounds of godlinesse , formerly delivered . but presupposed alwayes , that we begin in the article of iustification . without reconciliation for sinne there is no sound tranquillity of minde to be expected . if the conscience be once throughly enlightened , awakened , and affrighted with sinne , there is no right pacifying it but by the blood of christ , sprinkling and purging it from dead workes . the guilt of them will ever lie as a clog upon the ●ou● , and take the next occasion to clam●r against the master . in va●n do you go about to comfort an impenitent sinner , and worke him to contentment in such and such afflictions . your first labours should be , to drive him out of himselfe , and get him to make his peace with god , in whom alone he can obtaine a sufficient stay and supply for his sad condition . true : numbers content themselves with their riches , honors , friends , children , other comforts : but how often is it seene , that one mordecai not bowing ( one slight crosse or other ) marres the fashion of all their glory ? and , though the evill spirit goe from saul at the musicke which david makes , yet soone afterward he returns again , and torments him as much as ever ? adde hereunto the pricking thornes of covetousnesse , the gnawing paines of envie , the torturing fits of impatience , fury , frenzie , which often interrupt the seemliest contentment of a naturall man . all which doth hold , even in the stollen waters of hypocrites , who either in the ministery or by private conference receive a prop for their miserable estate , that they are both contented and comfortable ; yet , for want of christ dwelling in the heart by faith , they soone returne to their old distempers , or after a while shew plainely they used a wrong phrase or method for contentment . secondly , godlinesse hath this power to breed contentment in all estates , while it is of power to change a man into another man , by the grace of regeneration and conversion unto god : thrusting the old man out of doores , and putting the new man into possession , which after god is created in knowledge , righteousnesse , and true holinesse : laying the foundation of all in selfe-deniall , in resigning the owne will to the will of god , and in care to please him , though himselfe and all the world be displeased . none but the new creatur● is capable of contentment . another hath his unmortified and unsubdued passions ( in the goodliest civility that nature , art , or education can afford ) which in time of vehement trouble wil have a vent , and make a great commotion in the soule and life . well may such discourse of the passions , and the quieting of them ; but shall never obtaine what they propose , till they consult religion and power of godlinesse , which sets up a new frame in the soule , in which contentment may be harboured . it is true : sundry godly persons are many times distempered , and subject to great discontents . but this is onely by the imperfection of godlinesse . if they were so good as they might be , and should be , they should not so often goe out of tune as they doe . as any are partakers of the divine nature more fully , so they are more rid of these discontents . they that have learned well to deny their owne will , wisedome , reason , and carnall resonings , have learned also to be quiet in greatest afflictions , as those holy men , it is the lord , let him doe as he pleases : and , good is the word of the lord which thou hast spoken . pride , passion , selfe-willednesse , envy , earthlinesse , other corruptions being almost dead and gasping , needs must the soule remaine in good temper and quietnesse ; as the sea is quiet , when no windes are abroad to tosse it . whereunto adde thē strength of faith , of hope , of patience , of humility , and other graces , which as godlinesse bringeth nearer to their perfection , so the soule shall have more benefite by them to rest wel contented with gods good pleasure in every thing . and the very exercises of godlinesse ( when rightly performed ) are notable diversions to put off discontents : the christian can fall to prayer when he is likely to be surprised with sorrow , anger , feare , or the like passion , can sit and sing a psalme , can take a bible and read a chapter , can goe and conferre with his minister , or some faithfull friend ; and thus , finding other imployment , he forgets the matter of discontent . and , is it indeed gods will , that he should not be more rich , healthy , high , befriended , accommodated with outward blessings , or endowed with inward gifts of the spirit , better ability of minde , & c ? his will is laid down long ago , and therefore he can traffick contentedly with his two talents , as wel as another with his ten . not my will , but thy will be done , o father . thirdly , godlinesse ( after those two things so setled , i mean justification & sanctification ) hath power to frame the heart to contentment by those manifold rules of christian moderation , which we have above rehearsed : all being shields and targets out of the lords armory , able to guard and keepe the heart in the love of god , against all assaults of the enemy whatsoever . fourthly , godlinesse proposeth , and also perswadeth the heart of the excellency of spiritual things ; namely the favour of god , the image of god , the providence of god , his son , his spirit , his angels , his word , his creatures sanctified , his corrections mitigated and made profitable , his glory worth having , thogh we stay long for it , & though in the mean time we endure many and sharp trials . when the palate is oncein a good relish ( as godlines is able to set it ) it finds the word in all the blessed cōtents of it sweeter then hony and the hony-comb , richer then rubies and diamonds , and all that ye can thinke or speake of ; meere nothing in comparison of this heavenly wisdome . now the christian is able to make a right estimate of things , and be affected toward them according to their worth . a world of advantage , above men of the world . fiftly , godlinesse doth two things about earthly matters , which are the ordinary causes of discontent . one , to shew the vanity of them : that they are the slenderest and slightest favours which god bestowes on his children , and many times thinkes good to bestow most largely on his very enemies : which if we shall often and earnestly thinke of , we shall be the better contented either to want them , or be scanted in them . the like of csmon gifts , of illumination , memory , utterance , eloquence , courtlinesse , and the like . the other , to teach us to accustome our selves to have what we have , as if we possessed not , and to use the world as not using it , namely , with much weignednesse and retyrednesse , as those that are forced to make use of them , and not those that come willingly and eagerly to an enjoyment , cor. . , . contempt of the world brought some of the philosophers to a strange kinde of resolution , for quieting their mindes in all sad accidents . pitty it should not doe the like for true christians , who have better principles , better evidences and matters of comfort , and better assurance of the glory and felicity of heaven . sixtly , godlinesse teacheth , that we must goe farther then contentment ; namely , to be thankefull and blesse god , even for afflictions : to rejoyce in the lord alwayes : to count it a mercy , that we are not consumed , and already in hell : to esteeme our selves lesse then the least of all gods mercies : to rejoyce in tribulations , and account it all joy when we fall into divers temptations : to make our selves equall to them of the lower sort , who , though they deserve as much as we , or more , yet fare not so well : and , how many deare children hath god in sundry places , who would be glad of our scraps , together with the peace of our sion , and prosperity of the gospell ? and finally , to suffer persecutions with ioy and contentment , as did the martyrs and confessors in those bitter dayes : which how shall they doe , who have not attained contentment in a better and quieter condition ? they that cannot runne with a footman , how can they thinke to keepe company with an horseman ? consider learne to be godly , and thereby learne to be contented . there is a mystery in godlinesse , and a mystery in contentment . in both we must become schollers , and be instructed . both arts to be had in the schoole of christ , and by the power of christ . i can doe all things through christ which strengtheneth me , saith the apostle , where he speakes of learning contentment . it is thine own fault , if thou obtaine not this grace as well as other , and thou must not complain of crosses , but of thy selfe who makest not use of the grace that is offered . he that gave commandment to be content with such things as we have , is ready also to give power thereunto . and it is pitty but hee should be eaten up of discontent , who respecteth neither the one , nor the other . no marvell , if men wonder at him , asking how it comes to passe ; and if himselfe finde no quietnesse in any calling or condition ; nor die contented with his terme of life , and that portiō of goods wch the most wise god thought fit to cōmit unto him . he that observeth lying vanities forsaketh his owne mercies . to say nothing of those , whom discontent hath brought to selfe-murder , to the mudering of others , to take counsell of the devill , to change their religion , to prostitute their consciences to antiachrist , &c. had they not been crost & discontented , they had never done as now they have done : nor should we ever have heard of such dolefull conclusions and confusions . luke . . be content with your wages . tim. . . having food and rayment , let us be therewith content . finis . a treatise of the improvement of time . chap. i. every part of our time may and must be improved for good . there is no part of time , which the lord hath not specially fitted for some good use , and by wise application may not be a season , either to doe good , or receive good . one way or other , in the generall or speciall calling , a christian may be profitably diligent , even every day and houre . numbers for want of skill or care , in the midst of great meanes are very beggers and bankrupts in grace , finde nothing to doe , and all the day long stand idle in the market-place . for whose better direction , i will in few words shew , that the lord ordereth such a multitude of good occasions to waite on every part of our life , for doing good to our selves or others , that if we were wise to apprehend and take them up , no houre of our many daies could passeus without accomplishing some notable good , first , what time is there , in which the lord holds not out one benefit or other to us , spirituall or temporall , wherwith he stretcheth out his hands all the day long ? where can a man goe , but he enjoyes the creatures of god , the sunne , the ayre , meate drinke , or the like helpes of nature , or of grace ? where may he not observe these benefits , to provoke himselfe to thankfulnesse ? lord what is man , that thou art mindefull of him , or the sonne of man , that thou visitest him ! psal. . . secondly , where shall a man goe , but he may finde an altar to offer the sacrifice of almes , even some object of mercy ? and with such sacrifices god is well pleased , heb. . oh how might an able man ( that is willing withall ) be ever furthering his reckoning , and drawing on himselfe the prayers of poore saints , and resemble god himselfe who is ever communicating his goodnesse to the creature ! and in conclusion , helpe himselfe into everlasting habitations . thirdly , through the day a man may meet with some rubbes , crosses , afflictions : and how should these help to keep him humble & lowly in his owne eyes , and set him a new on examining his owne heart , and turne all other sorrow into godly sorrow , for sinne which is the cause of affliction . fourthly , at other times god offereth cause of rejoycing for some blessing on a mans selfe or his , or some speciall worke of mercy to the land , to the countrey where he lives , to the church , to the churches abroad , &c : and now a psalme would relish well . david would rather rise at midnight to praise the lord , then slip such a season : and would ask himselfe , what shall i render unto the lord ? psalme . . fiftly , sometimes through the day a christian may heare of , or see the misery and affliction of others , in their soules or bodies . and now if he would goe into the house of mourning , hee might come forth wiser , more mortified , more weined from the world , more fit for death , and for giving up his accounts with joy . and to put on bowels of compassion , remembring the afflictions of ioseph , and be affected as true and feeling members use to be , would argue him a sound and living member of that mysticall body whereof christ is the head . sixtly , who is he , that hath not some good motion through the day , by meanes of the spirit moving within , or the word sounding without , or some other occasion from himselfe or others , by conference or example ? now were a good time to worke with god , to follow the spirit whither soever he leadeth , to foster his motions , and cheerefully and readily goe on in holy obedience , even to perfection . while the sun shines , make hay . take the tyde of grace : perhaps it will not bee long . seventhly , sometimes a man is solitary : and then the most know not what to doe with themselves , but consume their time in roving and ranging thoughts : whereas now indeed a christian may watch and advance his owne greatest advantage : now that he is alone , separated from company and businesse , he may disburden his soule of sinne in the presence of god , by free confession . in any want he may be bold with god , in as powerfull manner as hee can : and freely enjoy his fellowship , and communing with god , without distraction . and , can that man bee alone , who is with god in the mount ? or if the heathen could say hee was never lesse alone then when alone , may not a true active christian say so much more ? eighthly , sometimes in the day he is in company , and then he shal make use of his time , to waite for some fit occasion that he may speake of the workes of god which are fresh in memory . and though communication of worldly and indifferent things be allowable , yet when liberty is for both alike , preferre the best , and shew thy selfe willing to forgoe thine owne talke to doe good to others . lastly , hee is sometimes in the company of some wise and godly man , able to give good counsell , to resolve doubts , answer objections , and satisfie in cases of conscience . and now hee hath a chiefe season and opportunity to do himself good , if his own folly and trifling hinder him not : now he must not let such an on slip , but as the iaylor when he had paul and silas in keeping , he got resolution of that great question , what shall i doe to be saved ? but numbers want the sweet and gratious waters which they might draw from good men , because they want a will and bucket to draw . thus in these few instances you see , how a christian by applying his heart to wisedome might no time be idle , but improve every part of it to helpe himselfe towards heaven . and this every good christian ought to doe , by vertue of that apostolicall direction , ephes. . . where saint paul willing them to walke circumspectly , not as fooles , but as wise , addes presently , redeeming the time , as without which a man cannot walke wisely , circumspectly , and profitably , as gods servants ought to do . and this redeeming of our time is , by apprehending wisely all those good opportunities ( before specified ) which the lord presents unto us for our owne and others good . it is taken for merchants and other chapmen , who knowing the benefit of such and such commodities , will watch their seasons , marts , markets , faires , dayes of returne and negotiation , and suffer none to buy them out of their hands . so wise should christians be for the good of their souls , and doing good in their times . and , whereas precious opportunities have beene lost , the onely redeeming of time for such is , to amend their pace , double their diligence , and doe the more good in the time remaining . chap. ii. of the preciousnesse of time . it is true : our time is short and vaine , even as a day ; and by our sinne it is full of vanity and vexation of spirit : yet withall , it is most precious , and if it be well employed , it is a gainfull day . moses maketh so much account of dayes , that he desireth god to teach him in the numbring of them . and wise men scorne to fall a numbring pinnes and points , and such like trifles . we number things of value . men tell money after their father : and if there bee a small piece of suspected coyne , they touch , and try , and weigh , and will be sure of the currence of it : reason teaching them sensibly , that mistaking brings an apparent losse . so for our dayes , times , and opportunities of good , the lord teacheth to weigh them , and be well advised before we part with them , and not exchange them without something answerable to their worth . even the dimme light of nature and common experience teacheth men to set a dear rate and reckoning of time , for some outward profit to be gotten by it . one utters his apophthegme , no day without a line , and shewes a day is so speciall a commodity , as he that is not a gainer by it , is unworthy to live it through . another complaines , alasse i have lost a day , being much grieved at night , that he had done no good that day . it seemes he esteemed time excellent , and some excellent thing to be attained in it . the husbandman observes his seasons accurately , and it is his wisedome so to reckon of his seasons , as that the seed-time slip him not before he hath sowen , nor his harvest come upon him before he be ready ; and this he watcheth and provideth for , because he seeth these times yeelding him againe and increase which he will not lose . the like of the merchant and all other occupiers : they know not the place onely where , but their season when their commodities may be had at best hand , and will not come short in times of their chiefe returne : they will be sure the ships shall not be gone , before their packs be ready : and all because they see an income and increase of outward profit . what shall we say of the vsurer , who hath found too easie a trade to bee good and lawfull ? he lives by selling daies , and keeps such an exact account of them , as he can tell what his mony will make to a minute . and if nature teacheth time to be precious , surely grace much more : moses and david , by better principles , saw much more good might be got by time , then they : the one here preferring this petition before many heavenly requests : the other afraid to lose the least particle of time but would contend with the sun in early rising , to praise god , and often prevented it . early in the morning doe i cry , and mine eyes , eyes prevent the morning watch . and , what advantage might we make of our time , who are in christ , and watch by a clearer light and have our time fitted to the state of the gospell . quest . wherein stands the price of time ? answ. we may gaine gods favour and love , which is better then life it selfe . in which sense it is called tht pay of grace , because in this day we gain the knowledge of god in ieus christ w●● is eternal life , ioh. . . secondly , wee may gaine assuance of salvation , which is worth all diligence , pet. . . whence the time of the gospell is called the day of visitation , the acceptable time , the day of salvation ; that we should not consider it in the fleeting vanity of time , but in the blessed use and imployment of it . in this short and painfull time we may as well treasure in heaven , as rich worldlings doe in earth : onely if in this our day we can know the time of our visitation . acknowledging this our time , by thrifty husbanding it we may gaine a great estate in grace , to be rich in knowledge , in faith , and in all good workes ; to which we are invited by the parable of the talents , matth. . trafficke till i come , and what thinke we ? is the masters absence , for eating , drinking , gaming , and breaking out into all manner of ryot , and not rather for imployment , and occupying with the talent , that a man being faithfull a small time in small things , may be made ruler of much ? in this our seed-time wee may gaine the assurance of a blessed harvest . if we sowe to the spirit , wee shall reape of it eternall life . and what if wee goe forth in teares and tempests ? yet must we not neglect to sowe : the husbandman will sowe in a storme , or shower : the sorrow shall passe as a storme , but he shall bring his sheaves with joy . wee may gaine a ready and comfortable account , to which we know not how soone we shall be called : and our chiefe use of the present time must be , to doe it with joy . the unjust steward was commended , who knowing he was to be no longer steward , thought it time to provide for himselfe while he might . his wisedome was commended , not his injustice . chap. iii. shewing whence the skill comes to prize and improve time aright . to number our dayes may seeme easie , and soone done : yet is no such plaine point of knowledge , but of singular skill , which none but god can teach . moses himselfe , a man of greatest reach , and learned in all the learning of the egyptians , the man of god , an holy man , a friend of god , can neither teach himselfe this skill , nor any other of gods people , but goes to god to be taught ; who challengeth to be the god hearing prayer , and in the want of wisdome hath appointed his servants to come and aske it of him . iam. . . and if we consider , we shall easily finde , that nothing in the world can make men wise , without the speciall teaching and grace of god . nature teacheth it not . never did naturall man attaine this skill , to benefit himselfe by his owne or others frailty . the voice of nature rather is , let us eate and drinke , for to morrow we shall die . and that speech of david in temptation is the speech of nature , in my prosperity i said , i shall never be mooved , though it see taller and stronger oakes shaken , and overturned every day . or how comes it to passe , that children seeing their fathers mortality , can yet live in their fathers sinnes ? who is it , that hath not something to shew of his deceased parents ? either lands , or houses , or jewels , or garments , or some other remembrance : by which he might be put in minde of their and his mortality : and yet how few make this use of it for reformation of their lives , or bestirre themselves to lay hold on this point of wisdome for their spirituall advantage ? and all , because , as nature cannot reach it , so they goe not to the sanctuary of god , where onely this skill is attained ? neither doth the sence and experience of a mans owne or others mortality teach a man thus to number his dayes , if the lord instruct him not . for in moses time the plague had oft broken out against the people , and licked them up by thousands and ten thousands : yet could not all this get within their hearts , unlesse the lord pleased to carry it deeper then the sense and impression could . for if the word without the spirit cannot prevaile , nor open the eare , much lesse can the workes of god . and all see , that if the ministery bee not a ministery of the spirit , it is not saving , but a dead letter . as for experience , that may teach the shortnesse and uncertainty of life , and make a man say as david , i am a stranger here , as all my fathers were : and every man seeth numbers of his neighbours , friends , kindred , and acquaintance , laid up daily in the house of death : and this which runneth into their senses , can draw out thus much , that we shall all dye , and death is most certaine . but where is this skill of numbring , urging men by burials and executions to reforme their own lives ? where is the living man , that layeth this to heart ? that hence laboureth to make god his portion , before himselfe have no more portion of all things done under the sun ? or that stirreth up himself to remember his creator in the dayes of his youth , before his sun be darke , and his pitcher be broken at the well : what is the reason , but because gods grace and teaching goeth not with sense and experience ? he hath spoken to the eyes and eares , but not to the heart : and nothing that a man seeth or heareth , or that is before him , can make him wiser , unlesse god nurture him , and teach him to profite thereby . all which must draw us before god daily with that petition of moses in our mouthes , lord teach us so to number our dayes , that wemay apply our hearts unto wisedome , psal. . . chap. iiii. corollaries out of things foregoing . time being short and precious , it were good to make account of it , for which account must be made unto god : and ever hold it in thy hand , or let it goe , for something better then it selfe ; as wise chapmen part with their mony . or if thou hast lost any time , redeeme it againe , eph. . . recover it by a price ; as when we lose a thing of value , we will give much to receive it againe . exchange those lusts , by which thou hast lost thy time , with better courses : christ mourned , that ierusalem had lost her day , luk. . . and how should we bewaile the losse of many dayes ? be more carefull of time for the future , and waste not prodigally so precious a commodity . consider and meditate . first , what reason to be niggardly of wealth , and prodigall of time , whereas all the wealth in the world cannot purchase one day to live longer ? secondly , why wilt thou not know the worth of time before the want of time , as the most doe , who let it run irrecoverably from between their fingers , and never know what they lose , till it be too late ? thirdly , why shouldest thou not spare before the bottome , before the vessell be drawne out , whereas thou canst as easily draw backe the sunne in his course , as call backe an houre of time when it is past ? fourthly , were it not more wisedome , to set an high price on time in earth , then in hell ? where ( as bernard saith ) time were a good commodity , and the trafficke of time most gainefull : where for one day a man would give ten thousand worlds if he had them . fifthly , why do we complain of the shortnesse of our lives , and not of the losse of time , seeing there is none but hath more time then he useth well ? sixtly , why do we put any time into the account of our lives , but that which we carefully passe , and well , spend ? seeing the heathen could say , he was long , he did not live long : and one barlaam being asked of iosaphat how old he was , answered , five and forty yeeres old ; to whom iosaphat replyed , thou seemest to be seventy : true ( quoth he ) if you reckon ever since i was borne : but i count not those , which were spent in vanity . if wee should thus reckon the lives of some old men , we might esteeme men of seventy yeeres scarce ten dayes old . lastly , consider how god in justice sometime cuts off those , who make no reckoning , nor set price on their time , as they ought : iob . . the wicked shall die before he hath accomplished his dayes , and his hand shall be cut off as the uine in the bud , that is , young and tender . all which , together with the preciousnesse of time , should make us carefull , and to doe for time as we doe for things of price ; even beware of theeves who would steale it away , as namely . first , worldly cares and covetousnesse , whereby the minde is surcharged and sunke in the gulfe of earthlinesse , and whereby men live as if time were made for nothing but the getting of wealth , and laying up treasure in chests , and no time to lay up treasure in heaven , as our , saviour commandeth . oh what a pilfering theefe is worldlinesse , which engrosseth all the time ! the oxen , the farme , the wife , the like vanities take up the whole man , while the supper of the great king is despised . the thorny ground choakes all seed . secondly , pleasures and pastimes , which waste and drive away time , even that precious time which can never be won againe . a wofull thing , that men should devise and doat on pastimes , seeing the scripture speaks of no pastime , but onely of passing our time in feare , and onely time well past is good pastime . a wofull thing , that professed christians should dare to spend halfe dayes , whole daies , many dayes together , yea , the dayes of gods solemne worship , in vain sports and pleasures , which rob them of their heart , wit , time , and grace , that they can scarce willingly afford themselves an houre in a wèeke to do their soules good in . a fearefull snare of satan there is in it , and a sorcery in gaining , that holds a man a willing prisoner to his lusts so many houres together , that he would thinke himselfe in wofull bondage to be held the hundreth part of the time in any good duty . thirdly , eating , drinking , and feasting . this eates up much of our time , and makes leane and starven soules . for , while men drinke in delights , how is wisdome banished out of the soule ? how is the time insensibly stollen away ? besides that these cast a man into excessive sleeping , by day as well as by night , wherin he passeth his time as in a shadow of death . these , and many other pilferers of time must a good husband of time watch against : as idlenesse , roving thoughts , bad companionship , distractions , and unprofitable employments ; al● which set themselves to steale away our time and hearts . chap. v. admonition to foure sorts of people . the doctrine of times usefulnesse and preciousnesse may ( in particular instances ) be specially applyed . first , unto youth . young men and maydens , who thinke it a fine life to looke upon their rising sunne , must consider what price they set on their dayes . why doest thou that art young , account thy life more precious then an old mans ? is it because thou art in thy strength and vigour , which in him is past ? if these were the price , the life of a brute beast should be more precious , then of any man : for the beast hath more sensible and violent pleasures then he , and is lesse restrained in them . but the price in truth stands in this , that now thou hast good wit , fresh senses , and all the powers of nature quick , to be the servants of grace , and means to enrich thee in godlinesse ; wherein thou art before the aged , if thou knowest thy season . now examine thy selfe : have i after saint iohns precept , or doe i use 〈◊〉 ●●rength to overcome the world , a●● mine owne lusts which fight against my soule ? whether hath grace seasoned my young yeares , that if i should be taken away young , i should be fit for god ? whether have i sowed to the flesh , or to the spirit ? if to the flesh , i must looke to reape destruction : for , as a man soweth , so must he reape . and why doth god continue my youth , and give me all the powers and quicknesse of nature , and strength , and beauty ? what , to fight for sinne ? was this the covenant i entred into in baptisme ? and when i have done , will it be a good answer to say , i did but as other youth did ? how stands the case with me ? doe not i see my mortality in many of mine owne degree ? young men and maides cut off in their vigour and beauty ? see i not youth to be as uncertaine as age ? yea , the flower of youth to be but as the flower of the field ? how had the case stood with me , if god had summoned me , and cut me off , when he cut off such and such of my yeares and acquaintance ? oh therfore i will now remember my creator in the dayes of my youth , and grow to this point of wisedome , while i have meanes to be the better for them . say not , i am young , and god lookes not for much at my hands : for god accepts no mans person , because old or young , but according to the knowledge , faith , vertue , subjection , and grace , he accepts both young and old : which how little it is considered in our youth , is too plain and wofull . secondly , to those of more yeeres , whom young ones looke on for examples , as such as should be more expert in the word of life , and should have more experience , as they have had more warning then the other . it behooves them to consider , how they have prized and husbanded their time . let me aske an ancient man or woman : why hath god given thee more yeares then those that are younger ? is it not , that thou shouldest exceed them as farre in piety and grace , as thou doest in yeares ? and also in means ? and to be an ensample to them , in making a good account of both ? paul puts the colossians in minde , what they were in times past : and peter , to bring the iewes to shame for that they had formerly done , tells them , that it was sufficient they had spent the time past in the lusts of the gentiles , walking in wantonnesse , lusts , drunkennesse , gluttony , revellings , and abominable idolatries . so every man of yeares should recount his time past : what , have i lived thus long , ●ainly , sinfully , and earthly ? have i all this time little thought of gods wayes , of treasuring in heaven , of my latter end , and of my reckoning ? oh therefore , so much time as remains in the flesh , i will have care to spend according to the will of god . to this end , consider to whom peter and paul wrote : to new converts , who had lately heard of god and his gospell . but thou hast had daily meanes , wast bred up in them , wast in the cradle entred into the covenant , and daily mustred and reckoned amongst gods servants : in all these yeares thou hast had a great many talents and receipts , many blessed opportunities , and it wil be expected thou shouldest be so farre from living in lusts , as to bring in a good returne of knowledge , vertue , and grace . it is not now sufficient to thee , but too too much , a great shame for thee , to be so long , and under such meanes , and yet neglect only the one thing necessary . yet how many , after so many yeares , can scarce thinke of any one thing backwards , soundly to comfort them , but all things may justly cause them to hang downe their heads ? how many riots , surfets , disorders in their lives ? night and day too little to spend in the effusion of their lusts : what escapes them unabused to gods dishonor , their owne harme , and spoile of the creature ? what waste of time , thoughts , and means , in pride , gaming , and the like ? can there be more horrible drunkards and adulterers among turks and infidells , then among us ? let the conclusion then be , that though by examination in many yeeres thou findest many errors , and much time lost , yet bewaile what is past , as sufficient , and too much , and be carefull for time to come : the onely way to have thy sinnes blotted out , and be able to hold up thy head in the day of reckoning . thirdly , to those that ( beside their yeares ) are great and rich , they are double bound to this duty , because they have double means & opportunity . for being freed from such cares & distractions , wch poore men are folded in , it is not that they may be the freer to wallow in their lusts , but that they may intend so much the more to piety and the making up of their account . a poore man cannot heare , read , conferre so much : he hath not so many spare-houres in a day , but must labour perhaps his twelve houres , whereas the rich hath five , or sixe , or more , and some are freed most of the day : such therefore must thinke to give up their account after sixe or seven or twelve houres release , to heare , read , conferre , and pray proportionably , and so have sixe or seven , or twelve times so much grace , as they have so much more time and opportunity . and oh that you could bring in such a reckoning , as more houres , more grace ! another helpe that rich men have , is the having portion and meanes to helpe themselves into heavenly habitations : and therefore to make a good account , they must see they be not onely not worse for their wealth , as the most are , but better . let them see how they have strengthened their lusts by riches , sweld in pride , bathed themselves in pleasure : whereas they ought to bring in their reckoning , how they have inquired into the necessity of the poore , to clothe , harbour and feed them , that themselves may be clothed and harbored in heaven : and how they have done good , diabounded in good workes to the stributed , yea , praise of god . this is another care , then to devise how to spend them upon lusts , and by them shut heaven upon themselves . fourthly , for the poore : however the lord hath dealt unto them a weake estate , and they may thinke themselves hardly used , as wanting , meanes to make up their reckoning yet are they not exempted from the practise of this point of wisedome : and for their encouragement let them know , that though they want those houres , and that wealth which the rich have , yet may they bring in as good a reckoning as the best : be thou never so poore , thou hast the word of god , and all the publike meanes ; thou hast also some private meanes , thy family-exercises : and hence thou mayest treasure knowledge , and nourish good conscience : the case being with thee , as those that gathered manna , every man even to the poorest gathered for his necessity , and whosoever gathered , had no want . neither can poverty prejudice salvation , so much as wealth : for , to whom is the arme of the lord revealed , and who receive the gospell , but poore weake ones ? object . but i can give nothing . answ. yes , as much as the rich . hast thou a desire ? canst thou pray ? hast thou bowels of love in thee , and compassion in thy heart ? hast thou commended his comfort unto god , whom thou wouldest , but canst not comfort ? even this shall stand on thine head as a sufficient reliefe , and be returned abundantly . the poore widow cast in a mite or two , and it was more then all the superfluity of the rich : the least gift was the best , because it had the best affection ; and let the rich want this , their work hath no reward . in one word , let riches , and poverty meet with like affection , the latter gets as farre into heaven as the former . chap. vi . motives wisely to imploy and improve our time . first , whatsoever thy hand findeth to doe , doe it with all thy might : for there is no wisedome nor counsell in the grave . that which thou confessest must be done , do it diligently and seasonably . what a madnesse is it , to riot out the time which is not ours to dispose , but in the hands of god ? and how knowest thou , what a day may bring forth ? secondly , every creature condemnes him that knowes not his time and season : the crane , storke , and swallow know their times , and the little emmet likewise . good trees bring fruits in season , psal. . . and we see how a naturall man observeth seasons for every thing . what a fondnesse was it for felix to put off the matter of religion , having paul before him , till another time ? did he know that ever the same opportunities would bee offered ? when the israelites knew that the river iordane would be dryed up , they would not lose that opportunity , but hasted to passe over , iosh. . . it had beene no wisedome to have stayed till the morrow , nor one houre longer for as soone as the soales of the priests feet were on dry land , iordane reflowed thirdly , consider the benefit . how rich might the soule be by time well watehed and spent , and by awaking the heart continually to take hold of god ? how plentifull in good works ? how many fervent prayers might bee stored up in heaven , if men would stirre up their desires hereto ? how ready might they bee to give up a cheerefull and comfortable reckoning , and receive a large retribution . fourthly , consider thou carriest mortality in thy nature ever about thee , as uriah in davids letters . thou hast no priviledge above other , no lease of thy life , death not bound to give thee warning : and therefore while it is day , doe thy worke , and doe it to the uttermost : while the day of gods grace and thy life lasteth , walke and worke . now is the sun-shine of the gospell : to day heare his voyce . thy sunne also yet lasteth , while thou hast life , health , youth , memory , and strength of body , treasure up instructions and comforts . earthly men care for age , and naturall contentments : but doe thou get a better stocke to spend upon , which will never faile thee : then shall the latter dayes , and dayes of sicknesse be passed with more content and quietnesse : and an happy death must needs succeed a godly and carefull course of life . fiftly , consider how much of thy life thou hast wasted out already , and that the patience of god still spareth thee to recover what thou hast lost . think it now too much , that thouhast spent so much time in the lusts of the gentiles , and now enjoyne thy selfe a constant taske of prayer , reading , meditating , reckoning : and doe it to purpose , not by halves , not for forme : for then thy other practises will bee answerable . and for time to come labour to set before thee in every particle of time an image of eternity ; this life being but as a moment , on which eternity dependeth . sixtly great is the danger of omitting and slipping this season . how can they be acceptable to god , who refuse his acceptable time ? is not his axe laid to the root of the tree , to hew it downe , if it be still unprofitable ? and doth not the master of the evill servant come in an houre , which he knoweth not ? oh thinke often of the reckoning and account of your time , and thus resolve : oh how farre am i behinde with god for my time ! such an unthrift i have beene of it , as i cannot give account of one day among a thousand : now therefore while i have time , i will live every day as if it were my last day , and doe that every day which i would have found in my hands on my dying day . i will forget that which is behinde , and hasten to that which is before : and , after the example of the saints , the nearer i know i am to lay downe this tabernacle , the more diligent will i be to doe my selfe and others good : that , as the good servant , my master may never come but finde me well-doing , and so take me up into his owne joy . finis . the holy warre , proclaimed in a visitation sermon . tim. . . no man that warreth , entangleth himselfe with the affaires of this life , because he would please him who hath chosen him to be a souldier . the parts of the chapter are two : one hortatory , to the verse : the other dehortatory , thence to the end . in the third verse the apostle exhorteth timothy to suffer affliction ; and addeth a reason drawne from his calling , because he was a souldier , a place of paines , of perill , and molestation : vpon which occasion he makes a description of a souldier by two properties in the verse read unto you including two duties more , which secretly he commendeth to timothies practise , and in him to every faithfull minister : not to entangle himselfe with secular affaires : to please his captaine . but what have we to do with war ? we are men of peace , ministers of the gospell of peace , and expected not this day an herald of armes , or a trumpet to call us into the field : and doth not your text forbid us to be entangled with such secular affaires ? first , comparisons serve for illustration , and conviction . for the first : high points are made plaine by them : for we cannot see the sun in his own body , in water we may : and therfore it is , that christ makes us understand our spirituall union , by the vine & branches . for the second : high spirits are plained and checked by them : and therefore christ , when he saw that neither iohns austerity , nor his owne lenity would a whit move the iewes to amendment , especially the scribes and pharisees , hee compares them to little froward and sullen children , whom neither piping nor mourning could prevaile withall , mat. . . this serves notably for both : and it is an argument à minori ad majus , if earthly souldiers doe thus , a shame for spirituall not to lay aside distractions , and seeke to please their captaine . secondly , our warre is a most honourable warre : we warre not after the flesh , cor. . . we are souldiers of iesus christ , as may be seene in the former verse . we are not pressed into the field by a temporall commander , nor stand in the face of bodily enemies , nor arme our selves with carnall weapons , verse . but wee fight the lords battels , stand under christs colours , contend against spirituall wickednesses , covered with gods armor of proofe , and having our captaine in the field before us for encouragement , and with us for victory . why should we be heavy to be led out after him ? good vriah would not goe home to his house , because his lord ioab did lie in the field : and if our lord iesus be in the field , what should wee doe at home ? thirdly , peace is dulce nomen , but especially that peace with god , and men , and our own consciences , whereof we are preachers . but as peace is procured by warre , and the end of warre is peace , so we can never procure or preserve this peace , unlesse by warre we keepe under the enemies of peace : so that preaching of warre i ayme at peace , and to heare of a rumour of warre , which hath no other hurt then to establish our peace , is profitable . fourthly , a good and teachable heart will learne something from every thing . christ frō earthly things taught heavenly : and not any thing but it ministred him matter of instruction , the sun , bread , water , other . and so must we , as frō this day of visitation consider the day of gods visitation , wherein we shal be countable of that we heare , or speake , or doe this day . no man that warreth entangleth himselfe . souldiers must be free from distraction . not according to the glossses of papists , who say , first , tstat ministers must be free from marriage . if marriage be a distraction or defilement , as they say it is , then is it not a sacrament . besides , the prophets , aposties , bishops , presbyters , in and after the apostles time : were married . secondly , that they must bee monkes , and live a part , shut up from the world . but how then shall they bee examples to the flocke ? pet. . . thirdly , that they must be voluntary beggars , which is a state of perfection , and freedome from encombrance . but with greater encumbrances , the apostles had famililies , and bishops must be such as can rule their owne families , wives , and children : and in old canons the proper goods of a minister must be distinct from the churches goods . fourthly , it is not meant , that hee must not have any knowledge in humane affaires : for then how shall hee resolve cases of conscience , and compound controversies , which are appendices of his calling ? but this is the meaning : he must absteine from such things as hinder his calling , the course of his publike ministery , for these causes : first , because of the greatnesse of his function , whence s. paul saith , who is sufficient for these things ? secondly , because of his owne weaknesse : being an earthen vessell , though filled , with heavenly treasure . thirdly , because of the contrariety of the word and the world : no man can serve these two masters . out of the title or appellation of a minister we may learne that , every faithfull minister is a souldier , warring under iesus christ ; not onely as he is a christian , but also as he is a minister . as a christian , hee begins his strife in baptisme , and ends with life . as a minister , it begins so soone as ever he sets himselfe faithfully to discharge his dutie . christ no sooner inaugurated , but begins combat with the devil . as a christian , the place of battell is the world : as a minister , the place is his speciall standing & office in the church . as a christian , his chiefe strife is with himselfe , his reason with his reason , his will with his will , and every part with other : as a minister , his greatest strife is without him , fighting with the corrupt reason and wils of the wicked angels and men . the apostle especially aymeth at this latter , and so must we . a minister by vertue of his spe●iall calling is a souldier of god ; and , not a common one , but a leader . first , his ministery is a warfare : a speciall calling set apart to batter the walls of the devils kingdome , and maintain christ in the right of his kingdome : so that every good minister must imitate nehemiahs souldiers , hold the sword in one hand , and the trowel in the other ; fight with one hand , and build with the other . secondly , his weapons are ministeriall gifts , of sanctification , and of his function ; the use of which is , to stablish truth , and convince error . his contention stands not in the exercise of the strength of the body , but of the graces of the minde , faith , prayers , and teares . nor his victory in shewing greatnesse and headinesse of spirit , but in modesty , charity , humility , patience , and suffering . christian fortitude is in ferendo , non in feriendo : not in smiting , but suffering . thirdly , his enemies are , satan himselfe who stands at his right hand to hinder him , as iehoshua in his ministery ; and all the bands of satan , or troups in which his chief power consisteth , as idolatry , empiety sin , error , the stubbornnes and pride of mans heart , which ever resisteth the truth of god ; and all such persons as are more speciall agents and negotiators for satan , as first , heretickes , who are souldiers , but the divels champions , and under his pay . among them all , that which we must most oppose , is the heresie of popery , which hath many great and resolute defenders ; who are souldiers too , but not of iesus christ , but of antichrist , his arch enemie : and yet , because popery should be manifest to be the mystery of iniquity , under the colours of christ it fighteth against christ . secondly , openly wicked and profane persons , who under a profession of christianity sticke not to live as heathens , following the fashions of the world , and trading in the lusts of their owne hearts . thirdly , secretlywicked men and hypocrites , who in shew professe christianity also , but in heart cleave to the world , and their owne lusts , as iudas did . fourthly , apostates and revolters , traytors unto christ , who after they have taken his pressemony and good wages , turne into the enemies campe . fifthly schismatickes and separatists , who are not able to distinguish betweene the city and the wall , the body and the disease , the face and the spot , id est . betweene substance and ceremonie , and with as great heat fight against our church , as against a synagogue of antichrist . against all these , as every christian else , so especially the minister must contend for the faith , which was once given to the saints , iude . but one rule must be observed in all these , we must intend paecem cum hominibus , cum vitijs bellum : peace with the men , warre with the vices . fourthly , they never want the just and lawfull causes of a necessary warre : as first , to suppresse spirituall enmities , as the iudges did the heathens . secondly , to deliver the oppressed : such as are taken captives of satan and sinne , and laden with the bolts of lusts , tim. . . so abraham rescued lot , and david his two wives . thirdly , to recover things wrongfully taken : gods image , holinesse , righteousnesse , grace , and the kingdome of glory . fourthly , warre is publica quaedam vindicta : so israel revenged the wrong done to the levites wife . fiftly , breaking of leagues is a just cause of warre : as kings . , . when iehoiakim rebelled against nebuchadnezzar , god sent against him the chaldees , syrians , moabites , and ammonites . so david served hanun . now if the ministery be a warfare , certainely it is no calling of ease ; but he that is to enter into this calling , must looke for labour , paines , perill , disgrace , persecution , and , as a good souldier of iesus christ , suffer affliction . never was there a more difficult and doubtfull warre undertaken . first , in respect of the adversaries , satan & all wicked men , who continually bend their forces against a godly minister . christ was no sooner baptized , but tempted : nor paul sooner converted , but persecution arose . they are hostes iurati , the unholy , and yet that that calleth it self the holy league . secondly , in respect of the invincible holds they are to assault ; even the kingdome and throne of satan , which he hath been fortifying almost . yeares , and hath so entrenched himselfe in the world , as onely the power of god is able to cast downe his towers . besides , what paines is required to subdue the stubborne heart of man , wch standeth diametrally opposite to the gospel , and will not easily yeeld up it selfe ? with what sweat and labour are those high thoughts , that are erected against god , brought under ? thirdly , in respect of the aydes and fortifications , which the adverse party daily receiveth from allyes and confederates . the world ( the devils faithfull armour-bearer ) sets upon a minister on the right hand , with entisements , preferments , and encombrances , and ministereth a thousand occasions to call him from his businesse , that the devill may make havocke of the flocke : on the left hand it besets him with persecutions ( if the former succeed not ) as iosephs mistresse first used faire entising speaches , and , these not prevayling , fell foule with him presently . fourthly , in respect of the ministers function and standing . he is a leader in the foreward , and forlorne hopes , that must stand the first encounter with fresh , fierce , and furious enemies . the chiefe ayme of an army is against the standard-bearer : and david knew what it was to set vriah in the first ranke . no marvell then , if the apostle would first of all arme timothy against afflictions . what doe we souldiers dreame of ease and delicacy ? what stand we upon sweat and paines , who are called to hazzard our blood ? what , will we part with blood , and not with sweat ? he mistakes his marke , who thinkes the ministery only a matter of maintenance and preferment : and people also , that thinke it an easie life to be a good minister . a souldier must stand in continuall danger of his life , yea to the losse of his life : as paul , whose life was not deare to him , that he might fulfill his course with joy . looke for rest and ease , when the field is won . in the meane time , the souldier of christ must doe many things , and suffer more . and as the markes of blowes and wounds are truest notes of a souldier , so are the markes of christ , of a good minister . againe , if ministers be souldiers , let them ( with other parts of christian armour ) put on these ministeriall weapons . first , courage and resolution . for , strength is for the warre : namely , of the minde . they must not be timorous and fearefull , as most of gedeons souldiers ( a nation whereof would do no good in this war ) but couragious , like leaders and captaines . the proverb is , tutiores cervi duce leone , quam leones duce cervo : it is more likely , that harts will get victory , with a lion to their leader , then lions with a leading hart. ioshua a captaine of the lords battels must be of good courage , cha. . . so must ministers be bold and confident in every good cause . and as a souldier goes out with an hostile minde against his enemies : so must we against sins and vices . num. . . vexe the midianites , and smite them , let them know you are enemies , because they evill intreated you . but alas ! the midianites know not many ministers to be their enemies , they are so cowardly and faint-hearted . this valour and prowesse will keepe a minister from recoyling and retyring , and make him say with nehemiah , should such a man as i flee ? should i be weake as another man ? no , i will dye rather . pulchrior in praelio occisus miles , quam fugâ salvus . better be slaine in the bed of honour , then be safe by running away . secondly , wisdome and counsell . solomon adviseth , by counsell to undertake war : and ecc. . . . better is wisdome then strength : as also the light of nature could say . counsel with god : . with the word , that teacheth thy fingers to fight . . by prayer : as sam. . . david went against the philistine in the name of the lord . fight with sword & shield , word and prayer . some wish a praying ministery , not preaching . plutarch in the life of paulus aemilius sheweth , how the heathens commended the prayers of a captain that prayed for victory , with his sword in his hand , and fighting called for ayde ; and condemned them that withdrew from the battell , under colour of praying for good successe : because the gods accept not the prayers of cowards ; and because they were unreasonable prayers . vnreasonable they thought it , that he who shoots not , should hit the marke , or that he should winne victory , who abides not the battell . thirdly , consult with expert souldiers , by diligent reading the scriptures , expositors , fathers , controversies : these will instruct a man , which weapon to use , how and when , and agreeing with scripture are like the sling and stone , by which david overcame goliah . thirdly , sobriety . what good use in warre can be made of a drunken and intemperate souldier ? he runnes into the field without his weapons , or rather not able to beare up himselfe , much lesse to overthrow his enemie . if he strike , he is as ready to strike and wound his next fellow , as any enemy . how great reason had the apostle to charge titus , that ministers should be temperate , sober , no drinkers , that is , affectedly and excessively , either of wine or tobacco ? and one branch of sobriety is contentation with a mans estate : not to be covetous , but take up the lesson of iohn baptist ( to the souldiers that asked him , what they should do ) luk. . be content with your wages . a litle will serve a souldier , much is a burden . roman captaines were poore themselves , and enriched their souldiers : insomuch as publicola , valerius , and menenius agrippa ( great souldiers ) kept not so much as to discharge their funeralls . they would enrich the state , not themselves . so we the church . fourthly , conscience , and religious affections : deu. . . when thou goest out against thine enemies , keepe thee from all wickednesse : for the lord walketh in the midst of the campe . these souldiers must not only have morall vertues , as cesar and pompey who were rarely gifted , but theologicall , godlinesse and holinesse ; on these stands the prosperity of this warre : deu. . . he that hath so many enemies incamping against him , had not need make god his enemy too : nor be his owne enemy , as bellonaes priests who used to lance and cut themselves like the baalites . a souldier standing in the face of his enemie must never be in such an estate , as wherein he dares not dye : no more must a minister . and besides , a wicked minister weakeneth the whole army , as achan did the israelites . of such souldiers , thus qualified , we may justly say , one shall chase a thousand , and two put ten thousand to flight , deu. . . because they go in the armour , strength , cause , and name of god ; they shall surely prevaile . thirdly , if ministers be souldiers , serving in the warres of christ , then must they learne to unite their forces against the common enemy . vnited forces prevaile much . it is a maxime in policy to sow seeds of discord , and cast bones of dissention amongst enemies : for a kingdome divided against it selfe cannot stand : discord in a city makes of one city two : and the same doth mutiny among souldiers , it makes of one army two . faction among souldiers was the overthrow of ierusalem , which , while they agreed among themselves , was so invincible and impregnable , as no man on earth would have thought , that ever the enemy should have set foot within the gates of ierusalem , as lam. . . but when the fire of mutiny and faction was kindled in sion , that one slew another , and burnt the granaries and storehouses , then were the foundations of it devoured ; that titus himselfe , viewing the city being wonne , cryed out , we have had god to fight with us , and if god had not fought against them , they had never been foyled . the light of nature could say , that the thickest wall of a city in peace , and the safest rampart in warre , is unity . would to god we that are led by the life of grace , would all labour to reare up and thicken this wall of the church , the city of god . we cannot be all one in iudgement , having divers gifts both for kinde and measure : but we may be one in affection , and must . we cannot all thinke one thing : but we must all embrace charity . would god that wholesome law , called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or immemory were brought in , that all former heats and injuries were forgotten , and buryed and rotten in the dust of oblivion . let the midianites thrust every man his sword into his fellowes side : but let our swords , and pennes , and censures , and arguments be sharpned against the popish midianites . fourthly , if ministers be souldiers , then people owe unto them double , yea treble honour . first , of reverence and respect . commanders in the field are in places of honor . elias was honoured as the horsemen of israel and the chariots thereof . it is a signe of secure times , when souldiers arenot set by . how necessary a captaine is in time of warre , a physician in time of sicknesse , a reaper in time of harvest ; so necessary is the minister . secondly , of prayer for their forces : while moses held up his hands israel prevailed . thirdly , of maintenance : that they be not entangled with worldly affaires : cor. . , no man goeth to warre , of his owne cost . a labourer deserveth wages , and the souldier his pay . and seeing tythes are appointed by law , as the most equall pay , the law of god is , that the labourers hire stay not in thy hands all night . and the people shall finde the fruit , when without distraction the minister doth apply himselfe unto them . but now-adayes , many that tend the flockes , scarce taste of the milke . and pity it is on the other side , if people justly complaine of their minister , saying , oh he is an hard man , he reapes where he sowes not , and gathers where he scatters not ; he takes pay , but serves not in the field ; feeds not the flock , but feeds upon it ; preyes upon it , seldome prayes with it . fiftly , if ministers be souldiers , we must learne to keepe our rankes , and not runne out of our owne aray and standing . the campe is the souldiers city : the safest , fittest , and most honourable place for him : and an army out of order is as a body , whose members are out of joynt , which can neither march nor fight . no captaine can in reason command one souldier to two services in severall places of the field at once , nor can one souldier serve in two fields at one time . god likewise is not so unreasonble . and it is a sin for ionas , who should goe to ninive , to flee to tarshish . what have priests to doe to bee popes , heads of the church , warriers , and welders of the two swords ? christ gave peter a key , not a scepter . what have the iesuites to do , to medle with all state-matters in christendome , to dispose and transplant kingdomes ? which medling of theirs in other mens matters hath brought just hatred on them , to be cast out of many nations . is christs commission changed ? absolving of men from sinnes , into absolving them from civill obedience ? are these iesuiticall synonimies ? i will give thee the keyes of the kingdome of heaven , and i will give thee the thrones and earthly kingdomes , to set up and depose whom and when you please ? is it all one , to be a fisher of men , and to fish for kingdomes ? to come home to our selves : we must heare alwaies , propter quod venis , hoc age , hold this plough . we are called out from home into the field , and set apart by god to call others out of the world . why then should we be inordinate in our care for the world ? aboveall other men , our speciall calling must not be entangled with inferior cares . the levites were of gods finding , to waite on the altar . why should we entangle ourselves with other mens affaires , as peter , master what shall this man doe ? or with contentions and brablings in law , like common barreters ? why should any be a minister of peace with iacobs voice , and a man of warre , or a rough-handed hunter , as esau was ? what are you , our governours commissioners , but sent to see to the keeping of our rankes and order in this battell ? an order established by gods word , and example . when the church was but in herba , or in the seed , and grew crooked in paradise , god was the first visitor , who set it in order again by the promise . when it was but in a family , the patriarkes were visitors . iacob in his house which was then the church , commanded them to put away their idolls , if they would feare the lord , gen. . . when it was in the kingdome of the iewes , the prophets were visitors : as ezek. . the prophet went farther . into the temple , and still found more abominations . the son of god was the most honourable visitor of his fathers temple , who made a whip , and cast out buyers and sellers . the apostles after him ( act. . . ) were visitors of the church , and were glad to see their order , coloss. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : the word signifieth the array of souldiers , well appointed against the enemy : vpon which words chrysostome hath an excellent glosse , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . all good visitations ever tended to the purging of the church from idolatry , urging of men to gods house and service , the casting out of buyers and sellers , the driving out of insufficient men , and planting a learned and able ministery , the removing of scandalous and hurtfull men , as no leper might come before the lord , to stand before his altar ; the repressing of strange and corrupt doctrine , which as strange fire might not bee offered before the lord ; the encouragement of the diligent hand , and the censure of open sinners , that others may feare . these things set before you , and when the great visitation-day commeth , wherein righteousnesse shall be remunerated , and iniquity be forced to hide her head , if the hills would be perswaded to fall upon her , and hide her , you shall be remembred in goodnesse for all the goodnesse you have done to the house of god , and the offices and officers of it . postscript . first , souldiers must be called , & do all by authority , warranting them to doe things which otherwise were unlawfull . to kill , sacke , and spoile , without calling , were murder , robbery , and oppression . command is the key of warre , whrch else were a chaos , or akeldama , a confused field of blood . apply it to the ministery . secondly , as souldiers must bee trained , armed , united , honoured , and ordered , so must ministers , spiritually ; and all for the glory of christ in the church . looke at him , who for our good despised ease , and for our example sent not his servants onely , but came himselfe in person : and a souldier being pressed must not send a deputy , but serve in his own person . or wilt thou be ( as arnobius ) absque christo christianus ? a christian , and a preacher too , and not for christ ? thirdly , as good leaders , we must lead our people out of dangerous wayes , and be sure all passages bee cleared ; for that there are many times more dangers in odde meetings and skirmishes , then in open field . fourthly , we must not scorn plainwayes , wherein our company may goe along with us : not mount up aloft in high and scholasticall speculations , as if we would lead men over the alpes to heaven . nor in rough and craggy wayes of knotty controversies , or abstruse passages : but in a faire and beaten path , that with our selves our company may come safely and speedily to the end of our march and journey . and wisedome will teach people to live , not to dispute , and accustome them rather to fight with their owne vices , the other mens opinions . the most profitable combat is that , which every man makes with with himselfe : and if with others , then , when not victory , but truth is sought : else both truth and charity are lost together . fiftly , vse allowed weapons of proofe . those be not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , silver lances , which the oracle would have philip of macedon use in winning an impregnable fort . nor golden sentences , strong lines , froth of wit . it is iron , not gold , that killeth in the encounter . it is the steel sword , not the golden , that winneth the field lastly , take heed we let not benhadad goe , id est , men committed to our trust and keeping ; lest our lives goe for their lives . finis . ❧ a catalogue of such tracts and sermons of doctor taylors , as are licenced for the presse , but not yet printed . seventy three catechisticall exercises on the grounds of religion , upon the lords dayes in the afternoone . sermons on the eighth of amos , . the warrantable hatred , on revelations . and . a patterne of peace , on heb. . . a caveat against offences , on mat. . . a mirror of ingratitude , iohn . a president for preachers , on luke . . a sermon on cantic. . . a sermon on mat. . . a sermon on exod. . . a sermon on mat. . . a sermon on luke . . a sermon on cor. . . a tract on cor. . , . a sermon on sam. . iephtah his vow , on iudg. . . sermons on the powder treason , on gen. , , , . on prov. . . massacre at bethlehem , on mat. . . the badge of true christians , on iohn . . sermons on mat. . , notes, typically marginal, from the original text notes for div a e- {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . sev. notes for div a e- benefit of contentment . specially in afflictions . animus aequm optimum est aerumnae cond mentum . pla●t . in rud. grounds of contentment therein . god inflicteth : iob . . and disposeth them for time , measure , end . luk . . exod. . . cor. psal. . 〈◊〉 . afflictions necessary to the godly , two wayes . our sinnes merit afflictions . psal. . luke . and are purged by 〈◊〉 . simili●s . graces are bread by affliction . instances . psal. . . god teacheth vocally and really . two effects of repentance , ●urth red by affliction . ioh. . culpa ●la●●i● oculo● , p●na ●p●rit . greg. graces beautified by affliction . niti●ur in pondus , &c. graces thereby exercised and strengthened . glory obtained by afflictions , how . heb. . . mat. . psal. . . heb. . . grounds of contentment in scandals , heresies , &c. foretold . the necessity of them . jd●ò magistri er●ori● existunt , quia veritatis discipuli non fuerunt . leo . turned to good . both gods glory . luk. . . and the glory of the godly . pet. . . rev. . . ever pestered the church hitherto . propter ca venda scandala , quò ibu extra mun●um , nisi f●gias ●deum qui f●●it mund●● ? aug. homo circ● mortem pha●t a●●a● videt : si● & mundu● in e●itu s● mul●o● pa●●ie●ur err● res . chrys. mat. . ● ioh. . destroyed one day utterly . exod. . ● grounds of contentment in evils of the common-wealth . plebs & ru 〈◊〉 , pascua ●yra●●orum & mili●●● : tyranni & milites , pascua diabolorum . ludov . . rom. ● . . hos. . ● . luk. . . mat. . . rom. . ● . . mat. . rom. . grounds of contentment in satanicall molestation . voluntas semper iniqua est , po●entia nunquam injusta . asemet ipso voluntatem habet , potestatem à deo. formidari non debet , qùia nil ●i●permissus valet . greg. mor. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ●icu● ass● dua est in mari tempestas , sic in isto mundo persecutio satana . chrys. in mat. hom . grounds of contentment against the multitude of sinnes . psal. . . mic. . . ioh. . pet. . . hebr. . , . mat. . . esa. . , . many sins in the sinne of adam aquin . . . . gen. . . all the commandements broken by it . ubi sublimior est prerogativa , ibi major est calpa . salv de gub . l. . and in the sinne of david . ● 〈◊〉 ● . psal. . . grounds of contentment against the greatnesse of sinne . di●a●b●● . act . . s●e ●ore● 〈◊〉 〈◊〉 the a●th●rs book● of the types . p. . kin. , magnam injuriaem deo facit , qui de ejus misericordi●diffidit : &c. aug. enchir . c. . grounds of contentment , and comfort in case of relapses . peccata incursionis qu●tidia●ae . gen. . . iudg. . . two notes of right comfort 〈◊〉 this case . grounds of contentment in the worlds hatred . iohn . . nemo potest perfectè diligere qu● vocamur , nisi ●derit ●●de revocamur . aug. grounds of contentment in the worlds contempt . cor. . ult. sam. . . good we should be despised by the world . cor. . . act. . . . . . . tert. apo log ●ap . . & . . pet. . . grounds of contentment in persecution . gods hand is in it six wayes . ipse adver ●ario● nomini su● exciat — ut devotionem a● fi●em suorum vel probet , vel vel co●●ob● ret ; done● pressura verberibus deflue●● corrigat disciplinam , lact l. . c. . ●r●● christi , gloria christiani . tim. . inward helps and comforts . comforts in the losse of liberty . liber est is existi 〈◊〉 , qui nu●ii ●urpitudini servit . cic. ●d heren . . comforts in the losse of countrey and friends . omne solum forti patria . comforts in the losse of goods . cor. . . comforts in the losse of life . psa. . . martyrium est delictorn̄ finis , periculi , ●erminus , dux salutis , &c. cyp. de laud marty . exod. . . act. . . euseb. hist. ●cc . l. . c. . grounds of contentment in friends unkindnesse . iohn . . psal. . . ob. ans. grounds of contentment in the death of friends . psal . . n●n exitus 〈◊〉 asitus cypr. 〈…〉 ●oritur , q●●●ies ami●tit suos . sam. . eze. . st●●temleg● , fle●tem non lego . ambros. grounds of contentment in our callings . gen. . iob . . psal. . . alleallings have their crosses : why . specially in the calling of ministers . grounds of contentment in the losse or want of riches . iohn . prov. . . act. . . si non sunt a●●● cu● haber●t●r , non 〈◊〉 〈◊〉 cū a●i●teren tur . aug. psal. . . grounds of contentment in the want or losse of pleasures . e●cl . . . b●rnard . descriptió of worldly pleasure . co● . . , . grounds of contentment in the want or losse of honours . 〈◊〉 co● . . how to get the true honour . sam. . grounds of contentment in case of de●ormity . 〈◊〉 . , good ends for this deformity . cant. . . theodlib . cap. . grounds of contentment in barrennes . 〈◊〉 . . . grounds of contentment in sicknesse . the good uses of sicknesse . o. comfort in lingring sicknesse . ans. . esa. . . why god suffereth sicknesse to linger long on his children . grounds of content ment in the evils of old age . iosh. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} priviledges of age . ioh . esa. . . comforts of age . grounds of contentment in the approach and terrors of death . 〈◊〉 psal. . . 〈◊〉 tim. . christ qua 〈◊〉 〈◊〉 for us . 〈◊〉 〈◊〉 . . 〈◊〉 vitam ●ors , ut à ●ita 〈◊〉 ●etu● mors , aug. sanctifies it : and takes us by it to himselfe . the necessity of dying . with preparation the●eunto , what . si tantum de deferēd● morte satagitur , quā 〈◊〉 de au f●exda laborandum est ? aug. the utility of dying . an end of all misery wayes . mat. . . psal. . heb. . . . a begin ning of heavenly happiness . ground● of contentmēt about the grave and last iudgement hos. . . confidēce in the last judgement , whence . psal. . . note . what in god may work us to contentment . qui crea●te never a● , ordinare 〈◊〉 non novit ? aug. rom. . . what in our selves may make us cont●ted examples of holy mē perswade cōtentmēt . fortè in●pia ●rudiet copi● corrumpet . q●aeris tu copi●m corruptionis , cum necessaria fortasse sit in●pi● eruditionis . aug. whence godlinesse hath power make contented . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ ipsa s●is pollent opibus , ●il in diga nostri . lucret. arist. eth. nic. l. . c . senec. de tranq . animi . ●●trius de consol. philos. &c. heb. . . est. . . pot. . . 〈◊〉 psal. . . prov. . , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , tim . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , phil. . , . heb. . . qui fit , mea●as , &c. hor. ser. . sat . . inde●fi , ut ra●ò &c. ibid. iohn . . notes for div a e- temporis ja●●ura da●●o●●ss●m● . plut. opportunities of good . eccles . . nunquam minùs sol●● quà● cum solus . act. . . redeeming of time , what . psal. . . on which text these notes were delivered . nulla dies sine li●i●● . titu● vespasian . psal. . , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . apud plut. in ant. times preciousnesse , wherein . psal. . . mat. . . gal. . . luke . god alone teacheth , rightly to prize time . not nature . esa. . . psa. . . not sence . cor. . . not experience . psal. . . eccles . . . . application . motives to be sparing of time . v. stob. c. . simonides . diu fuit , non din vixit damascen . prevent theeves that steale away time . pet. . . fourefold admonition . to young people . vt in minore corporis habitu potest homo esse persectus : sic et minori tem. poris modo esse vita perfecta . seaeca l. . epist. . ioh. . ● to the aged . col. . . pet. . . . to the rich . luke . . . to the poore . exod. . . motives . . eccle. . . ●cr . . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : 〈◊〉 tempore urato negotin . prov. ct. . . . vnius certè diei in dolentia magnum lucrum est . psal. . . note . esa. . . pet. . , . notes for div a e- connexion . object . answ. . the use of comparisons . tim. . what this entanglement is not . . what it is . cor. . cor. . . mat. . . doctr. good ministers are christs souldiers . in two respects . the warfare it selfe weapons . enemies . zech. . . thess. . . causes of warre . bellum benestū tur●i paci praeferendum est . demosth. use . . ad agendum nati milites . cicero . dangerous warfare of ministers . . israel going into egypt had no enemies : but into canaan , never free . cor. . cowards delight more in plumes of feathers , then martiall armes service . act. . . militi multa agenda , patienda plura . use . ministerial weapons to be put on . courage . neh. . counsell . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eurypid . why should good friends be set at variance ? discendo ac ducente deo flamm●m inter et ho●●es progredior . and then , dant tela locum flammaeque recedum . aeneas . continence . tit. . , . conscience . tertul. apologet . cap. . use . all must joyne against the common enemy . divide , et impera . august . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . justin hist. . vse . . honor due o miniers , hreefold . use . . in re militari nunquam anar chia coleratur . plato de leg. . ioh. . . chrysost in col . . notes for div a e- {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a man in christ, or a new creature to which is added a treatise, containing meditations from the creatures. by thomas taylor, dr. in diuinity. taylor, thomas, - . 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a man in christ, or a new creature to which is added a treatise, containing meditations from the creatures. by thomas taylor, dr. in diuinity. taylor, thomas, - . the second edition. corrected by the author. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sermons, english -- th century. meditations -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a man in christ , or a new creatvre . to which is added a treatise , containing meditations from the creatvres . by thomas taylor , d. in divinity . the fourth edition . london , printed for j. bartlet at the gilt cup in cheapeside , . a man in christ , or a new creatvre . . cor. . . if any man be in christ let him be a new creature . in the first adam , all the sonnes of adam had an happy estate : in which while hee stood , we stood and enjoyed the whole image of god , and all perfections which humane nature was capable of ; and when he fell , wee fell , and with him lost the whole estate of grace and glory . and so are fallen into an old ruinous condition of the old adam , which threatneth us dayly with deserved destruction , and thrusteth us under the regiment of death . now for our repaire out of such misery , hee that made us at first must make us a new , and give us a new stocke and estate , by transplanting us out of the old stocke into a new roote , and by removing us out of the old adam , and setting us into the new adam , iesus christ ▪ the meanes whereof , this text will teach us . in the which there are two generall points : first , the estate of a man converted , [ hee is in christ : ] secondly , the note of such a covenant , [ hee is a new creature . ] to open the former , there are sundry questions . quest. . how a man is said to be in christ. answer . two wayes : first , as a man , or creature : secondly , as a member , or new creature . first , as a man , or creature among others : hee is so both in respect of creation , and preservation . the former , because every man is said to be created , not only by him , but in him : as hee is the beginning of all the creatures of god. the latter : because every man subsisteth in him , col. . , . for he is not like the carpenter that maketh an house or shippe , and leaveth it to the winde and weather when hee hath done : but hee abideth with his creature , to continue and uphold it in its being ; which else would suddenly fall to nothing . according to act. . verse . [ in him we live and move , and have our beeing : ] and not only by him . secondly , but our text speaketh not of that , but of the second beeing in christ : namely , as a member . and thus onely the church is in him . and as a member , one is said to be in christ two wayes : first , externally : onely as an outward member of the church , and in the judgement of charity ; of which number are such as professe christ , and joyne with the members in outward profession of religion , and use of the meanes . of the which , reade iohn . . secondly , inwardly and effectually : which is , when first a man is knit by faith to the head himselfe : secondly , by love , to all the members , even invisible : thirdly , by outward profession to the visible church , and produceth fruits of this inward union with christ. and of this our text here speaketh . for hee that is thus in christ , is a new creature : so are not the others . the second question is , how commeth a man to bee in christ ? answer . by the straight union and communion betweene christ and the christian : who are farre nearer than friends , or men that dwell together in one house . for christ and the chrian dwelleth not one with another : but one in another . as it is in the naturall body , the being of a member is not properly with the head , but in the head : so in the mysticall body , the being of the beleever is in christ the head . and as the beeing of the branch is in the roote : so it is betweene christ , the vine , and the beleevers , who are the branches , iohn . this straightnesse of union commeth from the straightnesse of the band , which is , first , on christ his part , namely his spirit of fortitude put into their hearts . secondly , on our part , which is our faith , by which wee are set into christ. faith onely giveth a beeing in the second adam . god offereth in his covenant of grace , iesus christ to bee the head and saviour of his body . faith receiveth this offer , and putteth our name into the deede : onely faith draweth and sucketh vertue from christ ; and rom. . . [ thou art grafted in by faith . ] object . but christ is in us , how can we then be in christ ? answ. this beeing in christ , is relative : for we connot be in him , but he must be in us . . iohn . . hee that keepeth his commandements , dwelleth in him and he in him . but it is with this difference , he is in us , and abideth in us by his spirit , and by upholding grace in us : wee are in him by faith , and by the exercise of grace : and those two are inseparable . object . but christ is in heaven , how can we bee in him , and not be there ? answ. if our being in christ were after a corporall manner , then to be in him , wee must bee locally in heaven as hee is : but this conjunction is spirituall ▪ and the meanes of it , which is faith , is spirituall : not hindred by distance of time or place , from this most straight union . thus abraham by faith saw the day of christ , and was in christ sundry thousands of yeares before christs incarnation : for he that is joyned to the lord is one spirit : and the beleever is now in heaven after a spirituall manner , where christ is . doct. learne the happy estate of a man converted , that hee is now in christ , ioh. . . wee are in him that is true ; namely , in his sonne iesus christ ; the same is very god , cor. . . i know a man in christ , &c. reason . because they stand not onely in generall relation to christ as other men , and creatures doe , which are subject unto him as their lord , but in nearer and speciall relation , as they are members of his body : for all which hee is most tender , and carefull , as a most loving and respective head . secondly , from this union floweth all the efficacie of his merits upon us : for nothing can proceed from christ to us , till wee be in him ; but being set into him ; wee partake in all that christ hath , as a loving husband first communicateth himselfe ▪ and then all he hath with the wife of his bosome . hence it is that christ being elected of god , wee are elected in him , ephes. . verse . and christ being acquitted from our sinnes , wee are justified in him : for being found in christ , as philippians . . his righteousnesse is imputed unto us . if christ be rich , and have treasures of wisedome , and grace ; the christian cannot be poore ▪ [ for in him we are made rich , ] ● cor. . . ephe. . . [ which riches is christ in you . ] thirdly , as all the promises of god are made in christ , who is the foundation of them all ; so they are made good onely to them that are in christ , cor. . . in him are all the promises , yea and amen : but to whom ? even to the heires of promise : and who be they ? even abrahams seed , the faithfull posteritie of faithfull abraham , gal. . . fourthly , by being in christ , the christian hath a sure estate : first , in this life , strength , and assurance in temptations , tryals , and dangers , to bee upheld unto victorie . cor. . . i know a man in christ : and vers . . my grace is sufficient for thee . iohn . the sheepe of christ , can none plucke out of his hands ; his estate is not lyable to casualtie : no cheater nor robber shall defraud him of it . secondly , in death hee hath hope and assurance , in which state hee is a member of christ , and hee that sleepeth in christ , perisheth not ; nay , being in christ , but he shall be made alive againe . cor. . , . . thes. . , . thirdly , in that day of judgement hee shall stand with boldnesse . ioh. . . little children abide in him , that when hee shall appeare , we may be bold , and not ashamed before him at his comming . vse . labour to know thy selfe in this happy condition , else is christ appeared in vaine unto thee , the whole gospel is in vaine unto thee . quest. but how may i know this , namely , that i am in christ ? first , hast thou disclaimed thy owne righteousnesse , and given thy selfe wholly unto him ? phil. . paul could not be found in him , till hee had disclaimed his owne righteousnesse , and esteemed it as dung . papists cannot be in christ , because they doe not this . hast thou denied thy selfe ? thy head did so . takest thou up the crosse daily ? so did hee . canst thou abide to crucifie the flesh and lusts of it ? thy head was crucified : but if thou canst not take thy selfe short in carnall delights , nor renounce the fashions of the world , nor abide the doctrine and practice of mortification ; never say thou art in christ : can a member be so contrary to the head ? gal. . . the second note is subjection unto christ as a head . the most gracelesse men in the world , yea the devils are subject unto christ as a lord : but art thou subject as a member unto such a head ? quest. how is the member subject unto the head ? answ , . sweetly , and willingly , not by force and compulsion . now aske thy selfe , is christs yoake irkesome and tedious ? are his commandements grievous ? is it grievous unto a member to obey the head , into which it is set ? secondly , universally , it doth all that the head enjoyneth : art thou subject in some commandements , but not in others ? thou canst forbeare murther , adultery , drunkennesse ; but must sweare , lie , prophane the sabbath , spend thy time idly which is given thee to repent in : doe the members thus picke and chuse with the heads commands ? thirdly , sincerely : in all things seeking the good of the head , above it selfe : a member will venture it selfe to be cut off for the safety of the head . now what is thy aime in thy subjection ? is it thy owne name , reputation , thy wealth , or ease , or any base respect ? how doth a member neglect it selfe for the head ? fourthly , constantly : a member is never weary of obeying the head ; but how fickle and inconstant art thou in the wayes of god ? thou wilt obey on the sabbath , but wilt not be tied to daily duties , some occasions must give thee dispensation . if some seasons of the yeare can win of thee to cast off thy calling , and live like an epicure ▪ eating , drinking , scorning , gaming , chafing , coveting , swearing , and the like : is this to be in christ ? the head setteth thee on no such worke : and if a man be not commanded by christ in his actions , hee may easily know who is his master , and pay-paster . what man dare goe to god for such workes to have them rewarded ? the third note : he that is in christ , and abideth in him ▪ there is no abiding for sinne , iohn . . hee that abideth in him sinneth not . quest. is there any that sins not . answ. . he sinneth not studiously : he purposeth not sin , but holdeth a resolute purpose against it . hast thou this note of christ his being in thee , that thou sinnest not , who canst deliberate , and purpose , and willingly venture on sinne ? secondly , he sinneth not willingly ; namely , with his whole will , and full consent : for the will , so farre as it is renewed , is not gained to his sinne , but striveth relucteth , and resisteth . thirdly , hee sinneth not affectedly , or with full delight in sin ; hee sinneth sometimes : but if i have delight to sinne , saith dauid , god will not heare me : hee sinneth , but loveth not his sinne , but hateth what hee doth : canst thou love thy sinnes and lusts , and delight in workes of darkenesse , in thy selfe or others ? christ abideth not in thee ▪ fourthly , hee sinneth not deadly , or not to death ; he abideth not in his sinne , in whom christ abideth : his sin hath after it three things : sorrow and griefe that hee hath sinned . care to rise and recover himselfe . feare not to sinne againe . canst thou run on in sin without remorse , without returning , without care of repentance , or feare of gods justice ? canst thou turne head against the wayes of god and good men desperately , as if thy conscience were turned into a rotten post ? thinkest thou that so living a roote can admit such dead branches ? or can the surpassing holinesse of christ the head , receive into it such rotten and gangrenous members ? no , no tye thy selfe by a thread of profession , so long as thou wilt , unto this stock thou wert never ingrafted as yet , that bringest such wilde and unsavory fruits , rom. . , if christ be in you , the body is dead because of sinne , but the spirit is life for righteousnesse ; that is , the spirit liveth by grace , and manifesteth that life in motions of grace and holinesse . and a plaine marke of a man in iesus christ is that in rom. . . [ he walketh not after the flesh , but after the spirit . ] fourthly , hee that is in christ and abideth in him , the word of god abideth in him : for these two are inseparably joyned , iohn chap. . verse . [ if you abide in mee ▪ and my word abide in you . ] and this is made a sure signe of our being in christ , ioh. . . hee that keepeth his word , in him is the love of god perfect . by this we know that we are in him . this is more than to heare the word , than to understand it , or to retaine it , as many doe , who can entertaine it , as they do strangers , for a meale , or a nights lodging , or a short time : but it must abide as an in-dweller ; for wee dwell no longer in christ , than his word dwelleth in us , ioh. . . hee that keepeth his commandements , dwelleth in him , and hee in him . and on this condition onely he commeth in , and dwelleth in us , iohn . . if any man love mee , and keepe my word , my father will love him , and we will come into him ▪ and dwell with him . wee heare many good things , but we heed and hold but a few ; and those few but a little while : as riven vessels we let them slip . for , first , how weake an account can wee give unto god ( as we must ) of all the good lessons we have heard , and ought to have remembred ? secondly , how could we continue the same men from yeare to yeare unchanged , if the word did continue in us . thirdly , what strangers are many of us to the scripture , and grounds of religion ? whereas , if it did dwell in us , it would be as well knowne unto us , as those that are in house with us . fourthly , how far is it to seeke , and absent from us , when our mindes understand it not , our hearts affect it not , our consciences are not guided by it , nor our actions , nor the creatures are sanctified by it ? as tim. . . how plaine is it now , that thou art not in christ , who wilt not affoord his word a resting place in thy soule ? remember that place , iohn . . if that which yee have heard from the beginning shall remaine in you , yee shall continue in the son and in the father . the fift note : examine whether thou hast the spirit of christ. this is made a note of such a one . iohn . . hereby we know that hee abideth in us , by the spirit which hee hath given us : and chap. . . hereby we know that wee dwell in him , and hee in us , because hee hath given us of his spirit : and if any man ▪ have not the spirit of christ , the same is none of his ; that is , no member of his body , set into him , but in shew , as a woodden legge , which receiveth not vitall powers from the head . object . this is a difficult marke : but how shall i know the spirit of christ to be in mee ? answ. many finde and conceive it to be harder than it is , because they hold it no sinne to doubt whether they have the spirit or no ; when as they may as lawfully doubt whether they be christians or no. but try thy selfe by this note : first , wheresoever the spirit is , he rebuketh sin , ioh. . . the spirit pricketh the heart of every convert : and if thou hast him , thou must finde him a spirit of conviction . object . i have beene often checked for my sinne , and that is my comfort . answ. but deceive not thy selfe . to the spirits conviction are required three things : first , sense and sorrow that thou hast sinned : secondly , earnest desire of mercy , expressed in vehement hunger and thirst : thirldly , a loathing and leaving of sinne . never any received the spirit , but thus was sinne rebuked in them . secondly , the spirit writeth the law in the heart where he is , ier. . . and leadeth into all truth , iohn . . hast thou this spirit of direction and counsell , teaching thee , and leading thee into duty ? object . i know as much as any can teach me . answ. but art thou led by the spirit , or mis-led by the flesh and doctrine of carnall libertie ? many are taught , few are led , and yet onely they that are led by the spirit , are the sonnes of god : the spirit must be the guider of thy course , as the pilot in the ship : thou must shut thine owne eyes of carnall reason , and as a blinde man , give thy selfe to be led by the spirit . thirdly , the spirit where hee is , ruleth and commandeth : yea , reformeth and casteth out old errors of heart and life : for hee will not dwell as an underling , but as a commander : his worke is to cast downe all high things exalted against grace , and to bring every thought into the obedience of christ. findest thou a spirit in thee prevailing against fleshly thoughts , carnall affections , desires , conversation ? findest thou a spirit , framing thoughts , speeches , actions to the conformitie of the word ? a spirit quickning to all that is good ? this is the spirit of iesus christ. fourthly , he being the spirit of supplication . zae. . maketh the elect to cry with unspeakeable groanes . dost thou finde not the words of prayer which any hypocrite may , but the spirit of prayer ? who alwayes in prayer , first , leadeth into the sense of sin : secondly , into the apprehension of the excellency of mercy , which maketh him servent : thirdly , letteth the soule see god appeased in christ : fourthly , it sealeth to it the truth of gods promises , who will heare , psal. . . fiftly , assureth it selfe to be in state of christ his merits and intercession , to whom the father denieth nothing ; all which must needes quicken the heart to fervent and frequent prayer . the sixth note : if thou canst discerne christ in thy selfe , thou maist be sure thou art in him : for one ralative affirmes the other . and knowest thou not that christ is in thee , except thou be a reprobate ? cor. . . quest. how may i know this ? answ. first , examine if christ be formed in thee , gal. . . and then christ is formed in thine heart , when god hath begun a change in thy soule , by his grace laying in thee the beginnings , and seedes of grace . the apostle useth a comparison drawne from the forming of an infant in the wombe , which is not formed all at once , but the principall vitall parts first ; the heart , braine , and liver , and then the other by degrees : so grace is not wrought all at once , but by degrees : first , the beginnings of faith , repentance , and holy desires , and then a more lively impression of the image of christ imprinted in their heart ; which standeth in knowledge , holines , and conformity to iesus christ in practice and passion , in suffering and doing as he did in some measure : now if there bee no new lumpe which was not in nature , no forming , no reforming of heart and life , christ is not there . secondly , try if christ liveth in thee : and then christ liveth in thee , when thou livest by faith in the sonne of god : making thy faith thy stay in all estates , in all actions , temptations , afflictions , when faith carrieth a sway , and hath a stroke in every thing , and in life and death maketh the heart and life leane upon christ. thirdly , if christ bee in thee , then hee moveth in thee , and thou in him . the infant in the wombe is discerned by the moving of it and so is christ discerned in the heart : and then christ moveth in the heart , when his spirit moveth and inclineth it by a still and secret voyce unto all good speeches and duties ; and then thou movest in him , when thou cherishest , fosterest , and followest his motions agreeable unto the word , and sufferest them not to die in thee . as for example : the spirit moveth thee to redeeme the time , to read in gods booke , there to acquaint thy selfe with gods will , in time to worke the workes of god , to mind thy account and reckoning ; but thou resistest those motions , carnall and contrary motions thrust them our , and call thee to cards , dice , epicurisme , merriments , wasting thy time , putting off the evill day , as the heathens . now christ moveth not in thee , but the spirit that ruleth in the world ; for gods sweete motions are so strong , as that ordinarily they come to a birth . vse . if thou beest in christ , thou must imitate christ ; imitate him in his nature and holy example : the member is of the same nature , and doth the same things with the head : they all compose themselves to the motion of the head , into which they are set , ioh. . . hee that saith he is in him , ought to walke , as he hath walked . quest. how did christ walke , that we may walke so ? answ. christ walked first , religiously : hee began all things with god , did all things for god , and referred all things unto god. first , hee began all things with prayer , and continued long together therein : sometimes whole nights in prayer , as the occasions were more serious . doe wee so ? doe wee sanctifie every ordinance with prayer ? doe wee continue in prayer ? doe not many sit up whole nights to play ? when would they sit up so to prayer ? secondly , hee did all things by the warrant and word of his father : he contemned his owne will , that hee might doe his fathers will : not my will , but thy will be done ; yea , he would lose his life before his obedience . doe we so ? wee say , thy will bee done , as if wee would doe all the wil of god , & as if there were but one will betweene christ and us : but as the scribes and pharisees , wee say and doe not : we will not give our wils up to gods will and word , further than our selves list and like : nay , many say , as that rebellious generation ; the word of the lord spoken unto us by the ministers , will not doe . when or where see we any thing reformed by the power of the word ? thirdly , hee referred every thing unto his fathers glory : hee never sought his owne praise and reputation , but avoyded it : doe we so ? who dare say he seeketh to glorifie god in casting off his calling , and spending dayes and nights in idlenes , or worse ? when did our lord walke so , that we might doe so also ? fye upon such heathenish christianity . this glorious head will not bee so disgraced , as to take in such monsters for members . secondly , hee walked holily , and commanded us to learne of him ; but wee that say wee are in christ , lay aside this glasse , and strive in pride to be beyond each other : wee cannot keepe filthy fashions out of christians , because neither the mind of christ , nor himselfe is in us . thirdly , hee walked fruitfully and diligently in his calling , acts . hee went about doing good : hee watched and apprehended all accasions of helping mens soules and bodies . hee spent all his time in painefull performance of his calling . how doe wee so , who spend so much time in unfruitfull courses , wherein wee doe no man good , but our selves and others much harme ? and sometimes through the day scarce doing any thing , which may in the night minister comfort unto us . if men should say to themselves every night , how much time have i vainely spent this day , which i might have redeemed to prayer , reading , or some fruitfull meditation for my soules good ? to some worke of repentance , or of charity , or of mercy , or iustice ? alas , what a cooling card would this be , if he inferre , my lord never walked so ; and i must walke as hee walked , if i bee in him , further than in outward profession . was he ever in gods worke ? so must i bee , if i be in him . fourthly , hee walked righteously and justly . an admirable patterne of civill righteousnesse . he never deceived any man neither by word nor deede : never was guile found in his lips or hands : never covetousnesse of any mans goods was found in him : hee gave his due to every man , high and low . doe we walke so ? many of us take liberty to deceive our brethren by word or deede , lyes , oathes , and false trickes : and hold it lawfull to cover our neighbours money under a cover and colour of play , and so get his money into our hands , which neither god , nor any good meanes giveth us , and maketh us masters of . a most grosse and hatefull injustice , condemned by the light of nature amongst the heathen : and yet neither the light of nature , nor of grace , can cry it downe amongst christians . never sew a fig leafe over thy sinne , to say , i care not whether i win or lose : thou shouldest care to walke as christ walked , who in this case did neither win nor lose . besides , thy chaffing and swearing giveth thy tongue the lye . and sure i am , many would take great care before they would part with so much mony to the poore , or ministry , or any good use in a whole yeare , as they can set at the stake of one cast of an unlawfull dice . fiftly , christ walked in the light , namely in the purity of his nature . there was no darkenesse of ignorance in his minde , no darkenesse nor disorder in his will and affections : secondly , in the purity and light of holy conversation , he never committed any works of darkenesse : thirdly ; in communion and fellowship with his father , with whom no darkenesse hath fellowship ; himselfe being the most pure and inaccessible light . and thus must wee walke , if we be in him . iohn . , . if we walke in the light , as hee is in the light , we have fellowship with him . but doe we so ? doe not many walke like gentiles , having their understandings darkened ; not because they want light , but because they hate the light of god , and fight against the light of the word and of their owne consciences ? and doe not many walke in the fruitlesse workes of darkenesse ? i say not , slip into some works of darkenesse , which often a godly man may doe : but walke , trade and continue in the workes of darkenesse ; and goe on to blacke darkenesse . such impure persons of fowle hearts , hands , and lives : and libertines , that take liberty to doe as they list , and cast off all counsell of the word : scorners of their teachers and instructers , and more of their godly instructions , followers of the fashions of the world , in the loathsome guises of it ; fearing nothing so much as to bee good ; hating nothing more , than to bee fashioned according to the word of god , are farre from walking as christ walked . lastly , how doe wee embracē communion with god , who are never so merry as when the thoughts of god are shut out ; are most heavie and weary , in the place and meanes of his presence , in which hee communicateth himselfe with his people ? our sore eyes cannot abide so cleare a light : and what communion can there bee betweene light and darkenesse ? all this while the apostle telleth us , that we are far enough from being in christ. the third use . is this so happie a condition to bee in christ ? let it provoke us to labour to get into so happy an estate . to which end , let us looke upon it , not as the world , who seeth nothing but basenesse and contempt in christ himselfe , but with eyes cleared , and then we shall discerne it ; first , to be an honourable condition : to become one , not with christ , but in christ : to bee a member of christ. so christ appeared in great humilitie to advance us to this honour . secondly , it is a most comfortable condition : for , first , now there is no condemnation to them that are in iesus christ , rom. . . secondly , all thy debts are discharged . thou hast in him satisfied , and in him fulfilled al righteousnesse : for who payeth the wives debt , but the husband ? and the bebt being once payed , it shall never be demanded more . thirdly , all the grace and good that christ hath in himselfe , is thine : whole christ is thine by imputation of his merits , holinesse , obedience , active and passive . this loving husband hath all holinesse and happinesse for his spouse . his life is thine : for hee that hath the sonne , hath life ; his death is thine , and all the fruits of his passion ; his resurrection and ascension is thine , that thou mayest boldly ascend in affection , and cause thy prayers to ascend ; yea , and in person to ascend into thy fathers house , and pull downe his intercession . oh what a rich estate is this , that a man can aske nothing , but hee shall have it , iohn . . thirdly , it is a most safe condition to bee in christ ; our head is above water : an able head will save and protect the members . all sinnes and imperfections are now covered and hid : for the head will hide the defects of the members . he takes upon him all the quarrels of the christian , and mightily overcommeth hell , the grave , death , the devill , and all adversary power : so as the elect cannot bee seduced , nor severed from god. fourthly , it is a most fruitfull condition . iohn . . every branch that beareth fruit in mee , hee purgeth , that it might bring forth more fruit . how can a branch set into such a roote , but bee fruitfull ? et contra . whereas the misery of one that is out of christ , is , that hee can doe nothing at all . no branch can bring any fruit , that abideth not in him . and whatsoever branch bringeth not fruit in him , is cast out as a withered branch into the fire , a fruitlesse barren tree dishonoureth god. herein is the father glorified , &c. hee disgraceth the stocke into which he is set . fftly , it is the onely state of perfection in this life . for all perfection is originally in him , and derived to us , because wee are in him . so as that in him , wee attaine all that maketh for grace or glory . col. . . ye are compleat in him , who leadeth into all truth , who giveth all graces in their kinde , and addeth all degrees of those graces , which makes up their full happinesse . yea , the perfection of this state , is also in the preservance and continuance of it . for wee beare not the roote , but the roote beareth us . our salvation dependeth not on our selves , but on him : for being in him , we not onely grow , but increase , and the older we grow , the more we flourish , and bring fruit , psalme . . all other branches may bee plucked away from their stocke by violence of windes , or mans hand , or consumed by time and age ; but it is not so with those that are in this roote ; life nor death , things present nor things to come , can separate them , &c. from the state of a man renewed , we come , to the note of him , [ hee is a new creature . ] where consider : first , what is meant by a new creature , and why a man in christ is so called : secondly , how a man may know himselfe to bee a new creature , which is here implyed : thirdly , how a man may become a new creature , seeing hee must bee so : fourthly , why he must be a new creature ; fiftly , vse both for instruction , and secondly , consolation . first , the new creature , is the regenerate man , who is indued with new qualities of righteousnesse and holinesse , according to the image of the new or second adam . to understand which , consider in man three things : the substance of soule and body . the faculties of them . the qualities of both . for the first , the same substance of soule and body remaineth , which god created at first . for the second : the faculties be the same ; the same understanding , will , memory , affections , senses , naturall motions the same they were ; but the qualities of them all are changed and new framed ; for whereas in the old adam , the understanding was blind , now it is inlightened ; the will that was rebellious , is now bored in part unto dutie : the conscience , memory , thoughts , desires , which were dull , earthly , dead , estranged from god , now are quickned , wakened , raised upwards : the affections , which were crooked and corrupt , are changed and straightened : the senses which were servants of sin , are servants of grace , senses of discipline : the members that were weapons of unrighteousnesse , are now become members of christ : in one word , the whole man is in these qualities repaired and renewed , and made as here , a new creature ; so elsewhere a new man , col. . . the qualities thus framed in the hearts of the elect , at their first , conversion , are called a new creature . the man being the same in substance , faculties , and members ; onely in the frame and order of them , not the same . the new creature is not in respect of substance , but of malice . quest. but why is hee called a new creature ? answer . the worke of grace is a kinde of creation , psal. . . create in me a new heart . now if restoring of grace , where it was , be a kind of creation ; much more the framing of grace at the first where it is not . secondly , there is a great resemblance betweene these two great workes of god , the first creation and the second . first , the author of the creation , was the sonne of god : god by christ made all things . by him were all things made , cor. . . there is one lord iesus christ , by whom are all things , and we by him ; he is the beginning of the creatures , acts . . he being the mighty iehovah , giveth being , and beginning to all creatures , not in nature-onely , but in grace and glory . againe , none can re-creat , but hee that first created . what is decayed in nature , must bee restored by the author of nature : hee that brought his whole order out of confusion , can onely bring our confusion into order . secondly , the matter of the creation was of nothing , which is the difference of creation from generation , which is the producing of a substance from a substance : so here was no preiacent grace , no preparing grace : for how could adam prepare himselfe to his owne creation ? and as little can a man , dead in sinne , prepare himselfe to the life of god : nay , in the first creation , was nothing to resist , but here is nothing but an old rubbish , strong in resistance . thirdly , the manner in the first creation , all was made by a word . psal. . , . by the word of god were the heavens made : and psal. . . and . he spake the word , and all things were made ; so this is done by the same mighty creating word of god , which is the immortall seede in the worke of regeneration . fourthly , for the order : in that the light was first made ; the first word that god spake , was , let there be light , and it was so . so the beginning of this creation is an infused light of knowledge , col. . . the image is renewed in knowledge : and never could a world of beleevers have beene created , or a church raised , but by the light of the gospel . fiftly , for the quality ; in that creation , all that god made , was exceeding good ; but here is a further degree of goodnesse , to which new creatures , are made farre beyond them . they were all exceeding good in their naturall goodnesse , but this in a spirituall and supernaturall goodnesse . and whereas man was made to the image of god , hee is here also framed to the image of him that created him , col. . . but with this addition , that he is now created to a more sure estate in that image . sixthly , for relation ; in that the creature had absolute dependance on the creatour for his being and wel-being , as also for his working : so this new creature must absolutely depend upon god , both for new qualities and every new act , and the motions of them ; for we also live , and move , and have being in him alone . for as all motion is from the power of some first mover ; so must our dependance bee on him , as well for working , and moving in grace , as for our being , and beginning in it . thus we see what is meant by the new creature , and why so called . the second generall point , is how this new creature may bee knowne , seeing it is a note , by which a man must discerne himselfe to be in christ. answ. a new creature may be discerned by foure properties . by a new light of sound and saving knowledge : for here the work beginneth , this knowledge is not naturall , nor historicall , nor a generall knowledge of points in divinity , ( which even the devils are not without ) nor a bare knowledge in the theory , or speculation of divine things ; but a sound and saving knowledge , whereby the mysteries of gods kingdome are not onely revealed , but applyed , and locked up , to the change of the man into it selfe : it transformeth a man into the image of christ ; from glory to glory , cor. . . it is a practicall knowledge , that keepeth a man from every evill way , pro. . and a wisedome full of mercy , and good fruits , iames . . then are ignorant persons no new creatures , nor persons inlightned , but not changed ; but haters of knowledge and the meanes , are much lesse new creatures . secondly , because no creature can be both old and new at once : the new creation may be known by the passing away of all things , cor. . . in the old creature was a generall leprosie of sinne , spread over all the parts ; and if this bee not in part cured , thou art no new creature . no man can put the new man upon the old , but must first put off the old man. ephes. . . called the old conversation in times past , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so as if the old adam live and prosper in thee , thou art no new creature . if thou beest as earthly minded as once thou wast , if thy will be carried against the will of god , if thy affections settle upon earthly , and vaine things , onely or principally : if thy conversion be to the fashions of the world , and thou livest according to nature ; thou didest never attaine this happy estate by new creation . here is no patching of a new peece upon an old ; if thou beest the same man thou wast borne , thou hast no part in this businesse . thirdly , in a new creature , the whole is created a new . all things are now new : first , grace is totall in all parts ; as in the birth of a child , the whole child is borne in all the parts . this worke of creation , christ compareth to the leaven hid in three peckes of meale , till all bee leavened : so god by a secret but powerfull worke , changeth the whole man , and all the parts . i say the whole , and parts of the new creature , are renewed , and have attained a new nature , which is called , pet. . . a divine nature , standing of divine and heavenly qualities . the new creature is sanctified throughout , in spirit , soule , and body ; all is new both within and without . see it in the particulars , and apply them : first , the new creature hath a new life , by which it liveth now the life of god : that is , whereby god liveth in his saints ; and the life of christ , from which hee was a stranger . hee liveth now the life of grace , which , when it is perfect in heaven , doth become the life of glory : hee hath begun eternall life below . secondly , a new birth ? the new creature is now borne of a new father , begetting him which is god by his minister ; and a new mother , sucking and feeding him , which is the church , by her two breasts and testaments . thirdly , a new soule : and here god beginneth , wherein this condition differeth from the other : there god made the body first , and then breathed a living soule : but here hee maketh the soule new first , and worketh first a new spirit without guile , or raigning hypocrisie : secondly , a new judgement , or a new manner of esteeming things : those things he accounted advantage , are now losse ; & he esteemeth of all things as they are helps to heaven : thirdly , new desires : before hee desired earth , profits , and sinfull lusts ; to live at large out of the sight of god ; but now he desireth freedome from sin , puritie of nature , pardon of sinne , the presence of god in his ordinances , the comming of christ , the prosperity of the gospel , the salvation of all gods people . fourthly , new affections . as first , new joy in the law of god , in gods ordicances of word and sacraments , psal. . . in gods people that excel in vertue . yea , and in afflictions for well-doing , rom. . . thus he could never joy before . secondly , new sorrowes ; not now for worldly things , losses , crosses , shame , sicknesse ; but for sin , for want , or weaknes of grace , for spirituall judgements more than temporall , for iosephs affliction , when the enemy prevaileth against the church , when gods wrath breaketh out against his people . incourage thy selfe in these sorrowes , which are a part of the new creature . thirdly , new love , where hee most hated : he loveth god most of all , he loveth to obey him , even when hee doth not ; hee loveth most that , which most crosseth his owne nature ; thē smitings of the word , the crosse of christ , mortification , fasting , prayer . hee loveth dearely the honour of god , and the place where his honour dwelleth ; he loveth the way to happinesse , as well as happinesse it selfe . fourthly , new hatred : he hateth his sin as the greatest evill , and his owne sinne , more than another mans : yea , his most secret and deare sinnes most of all : he hateth not persons now , but sins : he hateth all sinnes , even those which himselfe doth ; small and great he spareth none : nay he hateth his life , and loveth it not to the death , in comparison of christ. these are strange affections , but inseparable to the new creature . fifthly , new senses ; a new cleared eye to discerne the things of god , ephes. . . a new eare opened , boared , circumcised to heare and obey , psam . . . a new taste how good god is , and rellish of the things of god. a new smell to savour the things of the spirit , rom. . . which before were unsavoury , and tastelesse . a new feeling : hee feeleth the worke of the word and spirit in him , hee feeleth a sweete apprehension of remission of sins and gods favour in christ ; hee feeleth the peace and joy of a good conscience , and fellowfeeleth the affliction of his brethren . sixthly , a whole new estate : hee is in state of regeneration , and in state of salvation , being before in state of death and damnation . a new name , esay , . . being married to christ , is called by the husbands name , christian. a new language of canaan , he is of a pure language . hee hath new food , new milke from the breasts of the church ; mannah from heaven to grow by . every creature hath his proper foode to live by : so here , he hath new raiment to cloath him ; the righteousnesse of christ , the elder brother : new attendants and servants to keepe him in his way : the angels , psal. . a new and living way by iesus christ to walke into heaven , contrary to the way of the world . seventhly , a new death ; not of his soule in sin , as before ; but of sinne in his soule : nay , his body dyeth not the common death of all men , but a new death , sanctified , seasoned in the death of christ : yea more , he hath a new grave and buriall of sinne in his soule : and his body is layd in a tombe wherein never wicked man was layd , al perfumed in the buriall and grave of iesus christ. here is a new creature ; all new , all tending to perfection . the fourth note of a new creature , is , new motion , called new obedience : first , from the original : secondly , the matter : thirdly , the manner : fourthly , the end of it . first , the spring or rise of the new creatures motion is from within : all hee doth is from the spirit within him . the old mans obedience is from without , hee beginneth at his finger ends , is drawne by outward inducements ; hee setteth his service to sale , to the view of men , as a clocke that worketh not from within , but is moved by plummets and weights without : but the new creature performeth new obedience from a new ground ; he hath not onely spiritum adstantem , but assistentem ; that is , hee hath not the presence of the spirit only , but his assistance . of all sins hee shunneth the most inward and spirituall : of all judgements hee most dreadeth inward and spirituall : of all places hee would have his heart within sweetest , cleanest , and best trimmed . secondly , the matter of his obedience is grounded in the word , either in some precept generall or speciall , or in some example : in all his motion hee looketh to the rule , as the israelites to the cloud : hee hath a new commandement to observe , iohn . from a new master , whom his desire is to please in all things ; which cannot be in any thing , but commanded by himselfe . thirdly , the manner of his motion is new , and diverse from other men ; yea , from himselfe . a beast may doe the same things that a man doth , eate , drinke , sleepe : but the manner is not the same . a wicked man may doe some things that are good and commanded , as hearing , reading , praying , fasting : but hee slubbers it over , and contenteth himselfe to doe it in any fashion , to get it over : but a new creature aimeth as much at the right manner of doing , as the thing it selfe . the maine difference in the manner of doing betweene the old and new creature , is in two things : as every creature hath his severall delight in his proper action : so the new creature doth duties with delight , freedome , cheerefulnesse . the bird delighteth in singing : so the new creature delighteth in his new motion , and the commandement is not a burthen . as every creature is uniforme in his proper action ; it doth them all alike every where : so the new creature is the same in his obedience every where . ioseph is ioseph in the dungeon , as well as in the top of the kingdome . iob is iob on the dung-hill . fourthly , the end of his motion and obedience is new , gods glory directly ; as the glory of god shareth in all the workes of the creation , rom. 〈◊〉 the heavens declare his glory , and the earth show his handy workes : much more this new creature , in his motion , expresseth the glory of god. carnall men are like blazing-starres , which so long as they are fed with vapours , shine as if they were stars : but let the vapours dry up , presently they vanish and disappeare . so , so long as earthly vapours of profit , preferment , vaine-glory , feed naturall men , so long they appeare in motion , and shine as starres , but no longer . but the new creature is of anothet mould , he is a new wonkemanship , that will serve to the praise of the glory of the grace of the workeman , ephes. . . the third point is , how may a man become a new creature ? the text saith , [ let him be a new creature : ] as if it were in our power to be so , or not to be . answ. this implieth our dutie , not our abilitie of our selves . our duty is to labour after this new creation , to get into this new estate , and to be sure wee have our being in grace : secondly , the text speaketh of one in christ , whose will is freed in part . ob. but how can i seeke a being in grace , having no being in it ? i can resist it , but how can i helpe it forward ? can a dead man move to life . answ. . all such places ; as ier. . . doe shew us , . what wee cannot doe : . what wee ought to doe : . what we must attaine by grace . the lord who doth the wole worke of creation , doth it not so immediatly as hee did the creation of naturall things : but ordinarily useth meanes sanctified to this worke . god that made us without our selves will not save us without our selves : nor worketh in the elect as in stockes and stones ; but as in reasonable instruments . first , hee hath appointed meanes for our regeneration and salvation : secondly , commandeth us to use them : thirdly , promiseth , that in the right use of them , hee will put forth his mighty power upon his own meanes . therefore thou maist present thy selfe to the meanes , and submit thy selfe unto gods ordinances ; beware of thrusting away the offers of grace . no man can helpe himselfe into life ; but being quickned by god , knoweth that he liveth , and doth the actions of life . quest. but how can i , having no grace , seeke after grace in the meanes ? ans. no man can seeke grace , but by grace : but being sought and found of god , can seeke . to understand which , some distinguish of the meanes of grace . first , some are of preparation , some of operation . in the former we are meere patients , in the latter acti agimus , that is , being moved we move : he workes the will and the deed , and then we will and doe . meanes of preparation are , . civilitie : . humility . first , a man must be ordinarily civill , before hee be converted : for though every man be in nature equally distant from grace , all of them being dead in sin ; yet as of dead men some are not so rotten as others : so by restraining grace some are more civilized than other . and though not in respect of themselves , yet of the common grace of god , they may be said not to be so farre from the kingdome of god , as some others . lazarus was in a further degree of death , than iairus daughter , yet both dead all are in themselves alike , as clay before the potter : but by common grace some may be nearer the potters hand than others . and there is more hope , ( though no more power in himselfe ) of a sober and well tempered man to be converted , than of a deboist drunkard , or whoo●emaster , or an unruly scorner of grace . secondly , humility : which is a sense of his utter nothing in grace ; and it is a mornefull griefe of spirit in absence of grace , and presence of corruption . here is an emptying of the soule , which is a requisite disposition to the filling of it . the application of the law , maketh way for the gospel . a man that setteth out to heaven , must saile by hell . as creation was out of nothing ; so it must be out of sense of nothing in it selfe : and then the lord is about a change , when a man seeth his neede of being changed . it is the poore in spirit whom the lord looketh towards ; it is the hungry soule whom he filleth with goodnesse : and never was this through search and serious sorrow sent away e●●●y , romans , . 〈◊〉 . oh wretched man , &c. who shall deliver me ? i thank god in iesus christ , &c. now the meanes of operation which thou must use , are . first , an outward meanes , is , the preaching of the word of god , which is the word of truth , wherby we are begotten to god , iames . . this word god ordinarily reacheth into the heart for the producing of the new creature . if thou neglectest this powerfull meanes , without which no man can have ordinarily a being in grace , thou art yet no new creature . thou must come to the poole and wait , and observe the stirring of this water , and god , by the ministery of his word and sacraments , will put thee in for thy cure . adde hereunto , that seeing god useth his ministers , in begetting men by the gospel ; thou must acknowledge them thy fathers in christ , if thou wilt not proclaime thy selfe a bastard : if thou despise them , ( as some do ) then thou despisest god himselfe , and this whole new creation , acts . . the second meanes is faith ; which is an internall cause of this new creation , and the first steppe and degree in this happy change . he that had no being in christ before faith , hath now a being in him : for faith maketh him a sonne of god. thou that wouldest know thy selfe to be a new creature ; must first , magnifie and highly esteeme of faith . secondly , get it in the meanes , and keepe it surer than thy life . thirdly , study to increase it ; oh how rich might wee be in grace , if our hearts were more large in faith ? so much faith as we bring , so much grace we carrie away ; this is a purifier and renewer . thirdly , this motion to a new creature , is not without strife ; as it is in nature , so in grace , every creature hath his antipathy , gal. . . thinke not to get so great a worke over , nor such a change without strife . thou must therefore resist first , whatsoever is contrary to grace without thee ; bad counsels , bad examples , the fashions of the world , corruption of thy calling , and the like . secondly , but especially that which is within thee : grace setteth men against themselves : regeneration will make them plucke out their right eyes , cut off their right hands : raise thy spirit to take part against thy flesh , and daily subdue thy lusts . nature strives against sicknesse , and so grace against temptation . fourthly , in sense of thy beggery at home , thou must see●e abroad . goe to god , earnestly intreat him : o create in me a new heart , and renew a right spirit within me . vrge god with his promises of the new covenant , for the circumcising of thy heart , for taking away the heart of stone , and giving in stead of it a heart of flesh . these are the meanes by which the lord putteth forth his power of new creation ; the neglect of them , depriveth us of this . the fourth point : why must a man be a new creature ? first , this is the best creation , as the greatest ; even the best worke that ever god did for us ; for he never changeth , but to the best ; for first , the right of the second adam is better , the state surer , the glory greater than any we have in the first adam . secondly , if it be farre better than our best estate in this first adam , how infinitely doth this state of new creation exceed the state of our present corruption ? wherein of sonnes of wrath , wee become sonnes of god ; of children of hell , wee become heires of heaven ; of limbs of sathan , we become members of christ ; of sties and stables of devils , and lusts , wee become temples of the holy ghost ; of lost men , and cast-a-wayes , wee become found in the right of the second adam : the common care of angels , and all things , are made to conspire for our good . secondly , onely this new creation can bring thee into request , and acceptance with god : first , thy person . no outward respect or priviledge can draw the eye of gods approbation upon thee , act. . god is no respecter of persons : wealth , learning , honor , civill righteousnesse , all is dung in respect of this new creature , phil. . neither can any outward worship : no devotion , no ceremonie , no circumcision , no uncircumcision , but a new creature , gal. . no almes , no fasting , no meate , no outward worke or observation , commendeth a man to god without this new workemanship . secondly , for duties ; untill a man be new created in christ , he can doe no good worke : an ill tree can bring no good fruit . without me ye can doe nothing , iohn . and we must be created to good workes , before we can doe any , ephes. . . let the blind papists teach us how they can justifie their persons before god , seeing they must proceede from a person justified already . sequuntur justificatum , non precedunt justificandum , saith augustine ; that is , good workes follow the justified person , but goe not before him that is to be justified . good , many actions may be materially , but not morally ; in themselves perhaps commanded and commendable , but in the doer , splendida peccata ; that is , glorious sinnes . thirdly , the want of this blessed worke , strippeth us of all comfort at once ; and better were it to be no creature , as no new creature . first , for the present : if we be not new creatures , wee usurpe all that we have , because we have nothing in and by christ : for looke what tenure we had in the old adam , we have forfeited all ; nay , the more endowments wee have of knowledge , riches , meanes , place , authority ; if not in christ , the greater will the abuse of them , and consequently , our owne damnation , be . secondly , for time to come ; it strippeth a man of all comfort of heaven , of happinesse : for except a man be borne a new , hee shall never see the kingdome of god. to him that is not in christ , there is no hope of salvation ; and that not as a professed member ; but as one tied to the head first : flesh and bloud shal not inherit the kingdome of god. hearken , silly people , that have nothing more ordinary in your mouthes , than this ; that god that made me , will save me . god saveth thee not , because he made thee once , unlesse hee make thee againe . god saveth no man , because he is his creature ; for who is not ? but because hee is a new creature : if thou beest not created againe in the second adam , as thou wert once in the first , thou canst not be saved . fourthly , every wise man will lay out most diligently , for that which will most bestead him , and that which hee esteemeth best for himselfe , and for his good and lasting estate . now if a man aske the word , what is the best thing in all the world ; it answereth us , a new creature . looke upon the heavens , earth , man , beasts , or any other creatures , they are all old creatures , and waxe old as a garment , and tend all to dissolution : they being not lasting themselves , cannot yeeld a lasting happinesse . looke upon princes , nobles , friends , wives , children , where a man looketh for most content ; all flesh is grasse , waxeth old and withereth . looke upon all the meanes , and supports of life : suppose it were mannah from heaven , and water out of the rocke ; this cannot preserve us from waxing old , nor from dissolution : the fathers did eate mannah , and are dead : onely the worke of sound grace in us , which frameth us to be new creatures shall outlast the world . the poorest man in the world , with the least measure of sound grace , shall outlast the noble and rich , with contempt of the honours and profits of the world ; seeing this workemanship is ever new , and falleth not to ruine , as the former doe . secondly , this is that which wee must sticke unto in time of temptation and triall ; for this creation and workemanship , no created force can deface or demolish , no more than any kinde of creature can be destroyed out of the world by all the power and art of men . the gates of hell cannot prevaile against it : he that giveth this creature a being , continueth it in being . sometimes sathan would , make the childe of god beleeve , that the whole worke is defaced , and fallen to pieces . object . oh thou hast no grace at all , but a vaine conceit of it ; or if thou hast any faith , it is so weake , it shall not hold out . ans. yes , but first , i have faith and grace ; for i desire to beleeve , and will hope above hope , and above all that i can feele . a sincere desire of good , argueth a presence of that same good desired in some measure . secondly , this smoaking week shall not be quenched , but dressed to clearenesse . thirdly , though my selfe bee weake to hold any grace that i have , yet i know that god who created it , will uphold it ; his covenant is , that as certainely as he created the heavens , so certainely he will save israel ; and put forth as mighty a power for the saving of his new creation , as hee did in spreading the heavens at first , jsay . , . fourthly , though i feele and confesse my grace to bee weake , yet grace is not a ground of comfort to me , as it is great or little ; but as it is an argument that i am in christ , who is my strength and salvation : and in whom i have right to a new heaven , and a new earth , in which dwelleth righteousnesse . thirdly , this is that which we must sticke unto for solid comfort in the day of death , and of judgement : first , when thou gaspest for life , this new workemanship will onely make thee able to commend thy selfe confidently to him , as unto a faithfull creator , a new death attendeth a new life : secondly , in the day of judgement , this will make thee lift up thy head ; for there is no condemnation to them that are in christ : but thee the lord will then bring with him to take possession of that new heaven , wherein they shall be ever with the lord. fiftly , without this new creature , is no salvation . revelat. . . no uncleane thing can enter : without holinesse no man shall see god. o then stand not on any thing else : many things may bring thee in account with men , but nothing but this into account with god : not temporall , or carnall ; but spirituall , and internall . first , stand not on kindred ; that is a respect of old adam ; no comfort in being of that old house , but of a new family , of the bloud of christ. maries highest priviledge was to beare christ in her heart . secondly , nor upon wealth ; if not rich in god , in grace , in good workes ; for that is a piece of the old earth . thirdly , nor upon calling ; if kings , prophets , apostles ; if not kings and prophets to god ; in christ all are one . fourthly , nor upon circumcision , baptisme ; if a broken vow : nor in profession , as did the foolish virgins , wanting oyle . fifthly , nor upon illumination and hearing ; the new creature is not only illumination of mind , but renovation of will : see there be a new heart . sixthly , nor an idle and fruitlesse course in christianity . look to a new life , that thou be a new lumpe , and to a new course ; else thou art no new creature . when i see a christian stand as an image in the church , without the powerfull motion of godlinesse ; can i thinke him a new creature ? no , as god inspired a living soule into the old adam so here ; and motion is inseparable to life , and all the motion is towards heaven . now having heard , first , what this new creature is : secondly , the notes of him : thirdly , the meanes to be one : fourthly , the reasons of this new creation ; the vse is , first , for instruction . the worke of grace is a worke of almighty power : for it is a creation , and so peculiar to god alone . to regenerate a man , is as mighty a worke , as to create a world , nay more : howsoever in gods power , simply considered , nothing is easier or harder , who could as easily have made so many worlds , as creatures ; yet qu●ad nos , in respect of our judgement , it must require a stronger power to create a new heart , than to create a new world . for as it is more easie for a potter or glasse man to make a whole house full of pots , or glasses , than to take one broken all to peeces , to set the s●eards together as strong and handsome as they were ; so is it here : for wee may conceive a higher power , first , in setting an eternall frame than a temporary . secondly , where a greater opposition and resistance is , as here , there being none in the other . thirdly , that creation was to make something of nothing ; here of worse than nothing . fourthly , in that christ made man by a word , but to this christ must bee made a man , and set his arme to his word . luke . . yea , hee must set his side to it , and sweat droppes of water and bloud , before hee can produce it . fifthly , as that was out of nothing , so it cost nothing ; but this cost a greater price than heaven or earth could containe : for god must shed his bloud to redeeme his church . sixthly , that was done in sixe dayes : this is not perfected of a long time , being done by degrees , the whole life after conversion is little enough for it . seventhly , that was one powerfull miracle ; but in every new creature are a number of miracles ; in every one a blinde man restored to sight , a deafe man to hearing , a man possessed with many devils , dispossessed ; yea a dead man , as lazarns , raised from the dead : in every one a stone turned into flesh . from this creating power , i gather these conclusions ; first , that the worke of gods grace , where god pleaseth to worke it , can neither be resisted nor frustrated . what creature could resist the being and forming of it selfe ? indeed before the worke of grace commeth , wee cannot but resist it : but in the instant of grace , wee neither can nor will resist . for god that found no will to grace : hath made a will , and doth so over-power and over-rule it , as that paul , being converted , shall as willingly preach christ , as ever before he persecuted him . and no marvell , seeing the workeman is the spirit of strength and fortitude , and the instruments which hee useth , are mightie through god , to cast downe all contrarieties . the late refiners of palegianisme and popery , followers of arminius , lest they should lose all nature ; hold the doctrine of free-will in man to his own conversion ; and say , that possitis omnibus operationibus quibus ad conversionem in nobis operandam utitur deus : manet tamen ipsa conversio ità in nostra potestate , ut possumus non converti ; that is , grant all the operations which god useth to worke conversion in us : yet conversion so abideth in our owne power , that we may be not converted ; and perpetually put a resistability in mans will to frustrate gods worke of conversion . which rightly and plainly in few words to conceive . first , wee deny not but there is a rebellion and a resistance of grace in depraved nature , quantum in se est ; that is , so farre as it can to hinder grace , act. . you have alwayes resisted the holy ghost , as your fathers did . nay , in the regenerate themselves , the flesh lusteth against the spirit . secondly , but though wee grant some act of resisting , yet wee deny any such resistance as is superans , and prorsus impediens ; that is , there is no such power or resistance in corruption , as to frustrate gods intention , or altogether hinder the efficacy of his grace , where he will put it forth , so as it may remaine in our power to bee converted or not . which wee may prove by these testimonies of scripture . ier. . [ convert me & i shal be converted : ] therfore the lord worketh inresistably . ezek. . [ a new heart i will give you . ] ob. yea , hee may give it : but we may resist the gift , and choose whether we will receive it . answ. no saith the text , [ i will make you walke in my statutes ] acts. . . [ god opened the heart of lidia . ] ob. shee might have resisted . answer . no , the metaphor is taken from opening a doore or locke ; and hee that is the opener is hee that hath the key of david , and hee openeth , and no man shutteth , revelat , . which is as much as to say , hee worketh irresistably . reason . if mans corruption could hinder the worke of grace , where god is pleased to worke it , then gods counsell and decree may bee hindred and frustrate : for the lord never intendeth any execution or action , without any eternall decree . but this position is contrary to scripture isay. . . [ my counsell shall stand . ] isay . . [ hath the lord determined , who shall frustrate it ? ] therefore the lord effecteth his counsell irresistably . secondly , if mans corrupt will can hinder the efficacy of gods grace where hee will please to bestow it , then the corrupt and finite will of man is of more power than the omnipotent power of god , which hee alwaies putteth forth in the worke of mans conversion , ephes. . . the apostle prayeth they may know what is the greatnesse of the power of god , in them that beleeve . why , how great ? even the same which hee put forth when hee raised christ from the dead : and the same power hee putteth forth in raysing us from the dead . who ever saw a dead man either helpe or hinder his owne quickning ? so as we conclude , this putting of gods grace and aid under the power of man , and the not putting of mans will under the power of him , who quickneth where hee will , iohn . . to say that god by his omnipotent power doth not incline our wils to his will , or that hee hath not our wills more in his power than our selves have ; all this is the pelagian heresie . let sharpe wits busie themselves in it as much as they will : god setteth not forth his grace as chapmen doe their wares , to see whether a customer will chuse , and buy , or not . is his power almighty ? then it is not resistable . if it be resisted , how is it almighty ? object . but the word which is the meanes of creation , may be resisted . answ. . the word it selfe , without the presence and concomitance of the spirit , is not an able instrument of conversion ; for paul is nothing , appollos nothing . secondly , the word as an ordained instrument of gods will to effect this or that , attended with the spirit of fortitude , can no more bee resisted , than the omnipotent will of god : but now it doth ever that for which it is sent . isa. . conclus . . the gift of saving grace is no exciting or reviving grace , as papists and pelagians teach : but it is more , even a creating grace , which is a framing of something out of flat nothing in grace and godlinesse . if it were so , that every man had such an internum principium ; that is , an inward principle , as they speake of , to dispose himselfe to will that which is truely good : or if a man were but halfe dead , and wounded as the samaritan , here were no creation . if in conversion christ onely removed an impediment , as the goaler when hee taketh off the prisoners shackles , and hee were only an instrument to helpe us to save our selves , this were to cease to bee a second creator . but christ remaineth a saviour , and hath not resigned his worke over to us , to bee saviours of our selves . conclus . . nothing in us , either in being , or foreseene to bee in us , was any cause of gods decree , thus to create us the second time , more than the first : for , creatio est causa totius entis ; that is , creation is the cause of the whole beeing : secondly , what faith or good workes could bee foreseene in them , who were all in a forelorne and lost estate ? all the sonnes of the first adam must needes bee beheld in the state of sin and death , before the second adam take them in hand : thirdly , non ens , nihil agit adens ; that is , that which hath no beeing , doth nothing to a beeing : how can that which hath no beeing at all , perswade to the being of it selfe ? concl. . neither the word nor sacraments have any power in themselves to conferre grace . this were to idolize them , and to set them up for gods . the minister may allure and perswade grace : but gods power must worke it . for , what is paul , what is apollos , if god give not the increase ? in the ministery may bee suavis motus ; but in god only is fortius tractus : that is , in the ministery is a sweet motion , but god onely strongly drawes us , and then wee run after him , cant. . . objection . the gospel is the power of god to salvation , rom. . answer . that is only when the lord in it putteth forth this creating power , else it becommeth a savour of death unto death . for in this ministery god onely must bee depended on for working and increasing of grace : he must bee of infinite power that can conferre grace ; for it is a creation . is creation to bee ascribed to any power , which is not almighty ? gods grace raiseth dead men in sinnes : can any but the almighty power do this ? it rescueth us from the strong man , that keepeth hold till a stronger come : and must it not bee an almighty power that must doe this ? it lifteth us to an unutterable glorious estate in heaven : must not this be the working of an almighty power ? esteeme therefore the ministery , gods instrument ; but all the power to be from god : as in lazarus raising , the principall efficient was gods almighty power , the voyce was his instrument , which power by his voyce restored the spirit of naturall life to this dead body . conclus . . it is not in our owne power to repent when wee will , nor so soone done as wee thinke , nor so easie a thing as most conceive . for it is a creation , a worke of almighty power : a worke of as much difficulty to make a new heart , as a new world . there needeth no such power to worke such a fancie as men dreame repentance to bee ; to this worke the same power is required , as commanded light out of darkenesse ; the same power which raised christ out of the earth , and lifted him to heaven . colos. . . tellest thou me that thou canst repent when thou list , i will assoone beleeve thee to tell mee thou canst make a world when thou listest . conclusion . whosoever is a new creature , may finde in himselfe the effects of this mighty power . when god had created the world , a man could looke nō where , but hee should espie the effects of god his almighty power in severall kindes of creatures . first , a number of things which were dead , were now quickned with life : so must every new creature bee called effectually out of the death of sin , and finde in himselfe a new life ; that he may truly say after a sort , as christ , i was dead , but am alive , revelat. . . though it be with him as it was with lazarus , after hee was raised , that hee carry a while the bands and napkins of death about him , yet hee hath heard the voyce of christ quickning him , and hee is alive againe . secondly , gods power appeared , in inlightening of the world at first : so must thou finde this second creation powerfull in the understanding , changing it , and inabling it to discerne the things of god though contrary to sense and nature : yea , foolish and absurd to reason . every new creature must truely say with the blinde man , iohn . where as i was blinde , i am sure i see : and get his eyes daily cleered to see gods favour smiting , killing ; to espie righteousnesse in a cloude of miserable earth , heaven in the midst of hell . in looking upon the creatures , the nearer adam could behold them , the more did the power of god shine in every part of every creature : so in this new creature . the greatest power is most observable in the most noble faculties and abilities . thirdly , what a power discovered it selfe in the change of that confusion , in such rankes or orders of the creatures ? and no lesse power is seene in the change of the new creature . of a lyon , hee is become a lambe : of a proud rebell , hee is become humble and lowly : as hard a thing as it is for a cammell to passe through a needles eye : a stronge is come to cast out those confusions of lust , and concupiscence , once so powerfull commanders over us . fourthly , what a power is discovered in upholding the creatures in their kinde ? so here in the new creature : to continue and uphold the worke of grace in the middest of our corruptions , is as strange and powerfull , as to make fire burne and increase in the water . fifthly , what a power is put forth in ordering the severall wils of the severall creatures ? so in the new creature , who readily denyeth his owne will , reason , wisedome , liberty , life , and all to give up it selfe to gods will in all things . how marveilous is it , that of so rebellious a will , it should bee framed to cheerefull obedience of gods commandements , thinking none of them grievous ? sixthly , what mighty and divine power is that that over-ruleth all the motions of the creatures ; which else would turne to the dissolution of the whole ? the same is put forth in the motions of the new creature , inward and outward : to quicken us with heavenly desires and affctions , is not lesse wonderous , than to see lead flying upward , or iron float on the water ; as to love god and his word and ministers ; all which set themselves against the swinge of corrupt nature , of his deare and profitable sinnes . to make gods ordinances , worship , sabbath , his delight , to which hee was as heavy as a beare to a stake : to rejoyce in losses , and crosses for christ , rather than feare them : which nature in times past , hated above hell . to hate the workes of the flesh , which formerly were meate and drinke , and sweet morsels under the tongue ; and thought it as necessary as water to a fish : here is digitus dei , gods finger , a workemanship of god , a new creature . seventhly , how mightily did gods power manifest it selfe in over-comming all difficulties in that creation ? no finite power could turne hand to it . so in the new creature , this power first , maketh him runne through thicke and thinne , fire and water , sword and bands ; and thousands of deaths for christ. in gods wayes hee can runne scarce interrupted with those rubs that overturne others : the cords that binde others hands and feete , are sampsons flaxe to him ; difficult commandements are easie to him . at one word , hee can sacrifice his isaac , leave his countrey , not questioning or reasoning the case . secondly , hee can overcome the most grievous temptations ; he can wrestle with iacob , till hee have never a limbe left , and prevaile with god himselfe . the keenest weapons of death cannot conquer this power ; no water drowne it : let him kill , yet it will trust ; hee may kill the creature , but the new creature is unconquerable . vse . content not thy selfe with the first creation , for had that continued good , wee had not needed a second : and if thou hast no more then the first creation , it were better thou haddest never beene a creature . labour therefore to grow up in this workemanship , till thou beest wholly new . to which purpose , thou must dayly , first , grow up in humilitie , and in consciousnesse of thine owne inability to every good word and worke . paul after conversion , was much and often in this sense . wee are not able to thinke the least good thought ; and the good i would doe , i cannot . for as the power of god in this new creation , did put forth it selfe , when wee were of no strength : rom. . . so will it still manifest it selfe more in the sense of our infirmities . . cor. . . my power is made perfect in weakenesse : and , when i am weake , then i am strong : verse . secondly , grow up in faith , by dayly renewing of it , and use of meanes . abridge not thy selfe in the use of meanes , neither publike nor private ; the more thou wouldest finde this powerfull worke , the more must thou labour in increase of faith , christ could not shew his mighty and miraculous power , where unbeleefe hindred : and the want of faith hindreth the displaying of this creating power , matth. . . thirdly , daily decking and adorning thy soule with graces , by growing from faith to faith , from grace to grace . hereby thou makest roome for christ in thy heart , and fittest it as his temple , wherein hee will reside for the upholding of his owne most gracious worke . thus whereas every other creature waxeth older and older ; onely the new creature groweth newer and newer , more flourishing in his age . vse . let us demeane our selves as new creatures , col. . . . thes. . . [ walke worthy of the lord. ] quest. how shall we so doe ? answ. . manifest and maintaine that new image which is imprinted upon thee . in the first creation , every creature came forth and appeared in their severall formes and kindes wherein they were created : so the new creature must appeare in his owne likenesse . this was adams advancement above all the creatures , that hee was made in the image of god , as none of them were . and this is the honour of all the saints , that they are advanced to a farre more excellent image of the second adam : for shall the first adam beget children in his owne likenesse , and shall not the second adam ? shall earthly fathers beget creatures like unto themselves , and will our heavenly father beget children to another similitude , than his owne ? who art thou then that professest thy selfe a sonne of god , and in thy life resemblest the image of sathan , sin , and unrighteousnesse ? that professest the second adam , but bearest the image of the first ? secondly , maintaine this image of god thy selfe . the first adam , made in the image of god , soone departed from this image . satan stole this image from the first creature : and is no lesse envious against the image of god in the new creature ; but will assay whether by temptation , hee can rob us againe . take heede of temptation : let not the new creature meddle with forbidden fruit ; consider the danger of disordering this workemanship by sin . adam by creation was a most lovely , innocent , and familiar creature with god : yet by one sinne of the most excellent and beloved creature , was rejected and punished in himselfe , and all his posterity ; yea behold the whole frame of this goodly world , and all the creatures ; how this excellent workemanship , defiled and disordered by sinne , was destroyed with an universall deluge . let not the new creature sin against greater grace . the lord knoweth none that want this image ; but will say one day , depart from me , i know you not . secondly , to demeane our selves as new creatures ; we must resigne up our selves wholy to christ whose creatures wee are : for all creatures else resigne themselves to the glory of their maker . man in his first creation had the name adam imposed upon him , to note his frailtie ; that hee was taken out of the dust of the earth : but in his second creation , which is from heaven , hee hath a more honorable name : as the name of christian , of a member of christ , of a brother of christ ; to note , that as he was taken from the side of christ , so hee should not abase himselfe to the service of sinne , sathan , earth , or lusts : but onely devote himselfe to christ , and walke worthy of this honourable name . first , desire to know and mind nothing but him . in the first creation , man was indued with a cleare knowledge of god the creator ; and while hee stood , all his thoughts and meditations were taken up with sweetest contemplations of god his creator . now in the second creation hee is indued with the knowledge of the highest mysteries of god the redeemer : and now all his thoughts should runne after christ , and his desires should fixe themselves upon christ : and as paul , i desire to know nothing else but christ , and him crucified ; and as the martyr , onely christ , onely christ. secondly , desire to be wholly imployed for him . the creatures of kings and great ones , as they are abusively called , apply themselves wholly to the will of their masters , that have made them so great : and they be not their owne ; their wills , their times , their motions , their actions , and themselves , are not themselves , but wholly their masters . and so here it is the apostles argument . cor. . yee are not your owne : glorifie therefore god in your soules and bodies , for they are his . thirdly , onely feare to displease him by sin ; seeing as creatures we depend upon him , both fot our being and working . if he withdraw himselfe , or by sin be driven from us , wee stand not in grace one moment . thirdly , to demeane our selves as new creatures , we must move according to the motion of the new creature . adam in the innocency was not to bee idle , but to live in labour , and in the exercise of a calling : so cain and abel , lords of the world , were trayned up in a calling ; so was the second adam : so must wee be diligent in the calling of a new creature , ( that is ) the calling of a christian : wee must neither be idle nor unfruitfull in the worke of the lord. this is a notable meanes to attaine to the perfection of the new creature . for as every creature in nature mooveth from imperfect to perfect , so it is in grace ; which our saviour expresseth by the corne in the field , marke . which first riseth to a blade , and then moveth to an eare , and then to ripe corne in the eare : so the new creature riseth by degrees to perfction . the exercise of the body causeth growth : which is not so much action as strength of action . not the trade , but diligence in the trade and calling , increaseth the stroke . the diligent hand maketh rich : so diligence in the meanes of grace , and earnestnesse in good things , addeth unto the stocke of grace . therefore as paul , forgetting what is behind , let us presse hard to the marke , and high calling : phil. . . fourthly , to demeane our selves as new creatures , we must converse among new creatures . every creature by nature gather to their likes : birds of a feather , beasts of one kinde . for every creature hath agreement , and sympathy with his kinde : and things thrive best among their like ; even so the new man will be among new men . a dove of christ cannot affect , nor thrive , to live among ravens : nor the sheep of christ among the swine , that wallow in earthlinesse and lust . the new creature contemneth a vile person : but honoureth them that feare the lord. first , joyne thy selfe now to the societie of the saints . for as the lord at first made man a sociable creature above all the rest : so when hee maketh him a new creature , it is not to thrust him into a cloyster ; but to live in holy and fruitfull society , and shine as lights , not thrust under bushels , but set in candlestickes , in the midst of a froward generation . secondly , admire this new workemanship in the meanest beginnings of grace , and that in the meanest professor of godlinesse : and honour it above the creation of a duke or a prince , that professeth against it . esteeme a godly man not according to his first birth , but according to his new birth , i know no man after the flesh , saith paul , that is , not according to their minority in the first creation , but according to the state into which they are new borne , and brought into by a second creation . and therefore men despise the new creature , because they see nothing but a peece of old earth upon them , which is base in outward appearance . and so they beheld christ himselfe , and saw no forme and beauty on him . they gaze on the earthen vessell : but see no hidden treasure . thirdly , agreement in judgement and opinion knitteth men in societie , rom. . . the new creatures have but one faith , one lord , one hope , one religion , one profession . and herein thou must agree with them : gal. . . they have one rule : hardly shall we finde a new creature among the papists , who say , they are of the old religion : which indeed in sundry senses may be called old , though it be a new device , and humane policy . first , because it is every way agreeable to the old man , a pleaser of naturall corruption : requiring nothing which corrupt nature will not willingly afford . secondly , it may be said to be old , because it can never beget a new creature . thirdly , it is so old and doting , as that it is tottering and falling to ruine , as it selfe hath shifted long since off the foundation laid by the prophets and apostles . fourthly , conformity and similitude of manners linke men together in good or evill , phil. . . looke on them which walke so : walke with the wise . the surest band of societie in the new creature , is , the similitude of manners , and converse in the communion of saints : where each one chooseth his companion , for the grace of god hee espieth in him , and from whom hee may hope to get good . he never looketh to gather grapes of thornes , nor figges of thistles : and therefore his delight is in the fellowship of saints , in gods house , in their houses , in publike duties of gods worship , in private duties of edification . who would looke for these new creatures in tavernes , play-houses , ale-houses , places of riotous meeting , and hellish resort ? where ordinarily is no mention of grace , but to disgrace and wound it , and all the friends of it . follow the light side of the cloud , and not the darke side of it . fifthly , to demeane our selves as new creatures , wee must live to the good of others . no creature liveth for it selfe , but for the whole : the sunne shineth not for it selfe , but for the world : trees beare not fruit for themselves : nor doe clouds breed raine for themselves , but to water the earth . so the new creature must not onely be good : but doe good to others . the commandement is , gal. . [ doe good unto all , but especially to the houshold of faith. ] these trees of righteousnesse must be laden with fruits , that every man may gather and taste . a private man , but a publike good . light is a most communicative , and diffusive creature ; and the more it imparteth , it hath never the lesse : much more the light of grace ; it feares nothing so much as a bushell , as truth feareth nothing but to be hid . aske thy selfe , of what good use art thou in the world , that professest thy selfe a new creature : art thou a private minded man , a worldling , a man without bowels and compassion , a man without hands , from whom nothing can be wrung , for god , for his church , his ministerie , or any good use ? thou art farre from a new creature , and as yet an unprofitable lumpe of earth , without sense of heaven . christs whole life was in doing good to all . vse . let no man pretend his old man as a plea to maintaine his lusts . oh i was angry , saith one , and i cannot beare an injury , it is my nature to be hastie : and i , saith another , was overcome in company with drinke , and my nature is to be soone overcome ; and so in other lusts . but hast thou not now made a good plea ? is it not all one to say , thou art no new creature , who hast nothing but nature in thee ? why art thou a christian , and no new creature ? or a new creature without the spirit , which lusteth and subdueth the rising of the flesh ? others by the same plea excuse the sinnes of their callings , others doe so , and i must doe as other men : but a new creature must differ from all old and sinfull courses . others follow the courses of the world with full spirits , in every new disguised fashion of apparell , in excessive pride , in riotous gaming , feasting &c. and say , it is the fashion , course , and custome of the age and time : but wert thou a new creature , thou wouldst not then plead for the old corruption of the world . a new creature is called out of the world , and hath a new constitution and frame of life , answerable to that calling , but contrary to the world . the defence is worse than the fault . the last vse , is a ground of consolation to all gods children , in that they are new creatures . the priviledges of the new creature are like that white stone , and the new name , revel . . . which no man knoweth , but hee that receiveth it . the stranger entereth not into his joy . i speake now of childrens bread , which is not cast to dogs , and of things that are riddles to the greatest part of the world . it could not be but that men in hearing what honour all the saints have in their new estate , should reach at them as men ravished , if the vaile were not over our hearts , as over the iewes , when moses was read . but the covenant was ever sealed amongst the disciples . these priviledges of the new creature , are in respect , first , of their renovation , and newnesse ; and this both of their nature and condition . first , hee hath attained a new and divine nature , pet. . . and this both in respect of a new father , and a new image : for wheras we be children of wrath , of disobedience , and of our father the devill , whose workes wee doe , iohn . and by nature the seed of the wicked : wee by the second creation , become the sonnes of god , the seed of christ , and gods very off-spring . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . for now of his own good will he begate us by the word of truth , iames . . and what a dignity and honor is this to be gods children , kings children ? seemeth it a small thing , saith david , to be sonne in law to a king ? what am i , or what is my fathers house , to be sonne to a king ? in the first creation , thou sayest to corruption , thou art my father ; in the second , thou sayest to god ; thou art my father : . iohn . . and secondly , whereas wee beare the image of the first adam in sinne and corruption ; and by sinne no childe can be liker his father , than wee are like the devill : by this second creation , wee attaine a new image of the second adam , wherein we resemble our heavenly father . oh what a forlorne estate was that in the first adam , wherein the image of god , by the fall became as a dead child , having some lineaments and image of the father , but a loathsome and rotten carkase , left onely as a monument of that image which once was there , to leave them without excuse ? rom. . . but now wee are renewed to the image of god againe ; which the apostle placeth in , first , knowledge ; secondly , holinesse and righteousnesse . for knowledge , whereas in the first adam , wee are as blinde as moles ; our mindes are in darknesse , more miserable than that of egypt : a comfortable light of saving knowledge is created in our mindes , which are renewed in knowledge . a sunne of grace , and righteousnesse is risen to us , and our eyes are open to behold it . a sanctified knowledge , not of the history of christ , but of the vertue and power of christ , in our owne new workmanship . not a speculative , but a feeling knowledge , not like that of carnall men and hypocrites , whose knowledge of the truth reflecteth not on themselves ; being like to stone vessels , which hold sweet waters , but are not sweetned by it : but it is a knowledge changing the minde and man into it selfe , cor. . . and for holinesse , the saints carry upon them the image of god , both inwardly and outwardly . in the soule , the new creature resembleth god himselfe , in holy wisedome , truth purity , and so in many his most holy attributes ; and in holy affections : loving , where god loveth ; approving , what hee approveth ; hating , what he hateth ; delighting in the persons most , in whom god most delighteth : shewing kindnesse , patience , mercy , even to enemies , as the lord himselfe doth . and for outward holinesse of obedience and conversation ; whereas when hee was in the old adam , hee walked in the wayes of the world , without god , and without hope ; expressing the old adam in all bad customes and habits of sinne , and the man being wholly dead in sin , onely his sin was alive : now being a new creature , he beareth holines written in his fore-head , as being made a priest unto god. a new man hath new manners , new obedience , new carriage , and conversation : he now walketh after christ , the most absolute patterne of all purity and holinesse . oh what a comfortable change is here ? for whosoever beareth this image of god in any measure , are deare unto the lord : how pleasing is it to a father to see his owne favour , countenance , and conditions upon his children ? and commonly children that most resemble their father , are dearer unto them . secondly , this renovation is unto a new condition : and this in a new covenant , life , inheritance . first , for the first : in our old creation , god had covenanted nothing but wrath , which by sinne wee incurred : now we are become enemies of god , and god to us : he is whetting his glittering sword , upon the edge of which we cast our selves . our necks are laid on the blocke , and all ready to execution : hee pleased to grant us a pardon , and renew with us another covenant of grace ; whereby hee hath both discharged the offence , and released the punishment : and yet more , bestoweth righteousnesse upon us , and entereth into perfect reconciliation , beholding us as friends : iames . . abraham was the friend of god , as a man after his owne heart : so david , act. ● . . as beloved of god. let the new creature cast out the spirit of bondage to feare : now thy sins are forgiven , the law satisfied , gods wrath appeased , all old bonds discharged , go in peace . secondly , for the second ; whereas all the sonnes of adam were altogether dead in sin , neither was it possible that our first parents , being altogether dead to god , and without the life of god , could convey any life of god to their posterity , no more than a roote or stocke of a tree , altogether dead , could beare any live branches : no more than men and women naturally dead , can bring forth living children . what an happy change is made in the new creature , by regeneration and incorporation into christ , who hath abolished death , and brought life and immortality to light by the gospel ? tim. . . and who hath quickned us being dead in sins and trespasses , ephes. . . now what a distance is betweene life and death ; especially , life to grace , and death in sin ? so much is the comfort of a new creature , above a man unregenerate . object . alas , i finde not this life of god , but am assailed and daily foiled by sinne . answ. our life created in christ , is not altogether perfect in this world , but some remnant of the old adam , will still bewray it selfe . for as in a field , the dead carkases remaine , to shew what a victory is atchieved ; so the carkases of sinnes remaine , to shew what a victory we have by christ : but without life and power to conquer us ; or if any life be in sinne , it is as the life of a serpent , whose head is crushed in peeces . secondly , life in all living men is not alike : but in some stronger , in some weaker ; in some more healthfull ; in some more conflicted with diseases ; in some more aged and tall ; in some weaker and younger : and so it is in the life of god. but canst thou find it in any measure or degree ? happy art thou . if naturall life be so precious and desireable , what is spirituall and eternall ? object . oh that i could finde this life in any measure ! answ. first , where life is in man , there is a breathing . hast thou holy affections , petitions . secondly , where life is , there it is maintained by food . dost thou desire the sincere milke , the mannah ? dost thou thrive , and grow by it ? canst thou digest strong meate ? thirdly , where life is , there is growth to the full vigour . dost thou grow in stature , and strength , outgrowing the weakenesse and infancy of grace , passing the severall ages of christianity ? fourthly , where life is , there is motion . dost thou move in the manly actions of grace ? walkest thou diligently in the calling of a christian , abroad and at home ? fifthly , canst thou beare burthens , afflictions , from god , without murmuring ? wrong from men without revenge ? here is the life of god. thirdly , for the third ; whereas in the first adam , wee are all cast out of paradise of the third heaven , as persons in disgrace with their soveraigne , are banished from the court , as absalom after his slaying his brother , was commanded out of the kings presence , and might not see the kings face , sam. . . the new creature restored to favour , hath a tenure and certainty of the inheritance of saints , and not onely so , but present possession , though not full possession , both in christ , who tooke possession as a head , not for himselfe , but for his members , both in their name , and to their use : as also in beginnings of heavenly life , and conversation already ; what comfort can a saint in heaven want ? but of every new creature the apostle saith expresly : [ hee is raised to heavenly places already . ] ● . pet. . . the second ground of comfort hence , is from gods gracious acceptation , who calleth them new creatures , that are very imperfectly new . wee have cleaving to us a great deale of old rubbish and corruption , from the old man : but if wee have the least beginnings of new creation , and the least seeds of sound grace ( but as a graine of mustard-seede ) he pleaseth to stile us thereby , as if no old thing were left in us . so in canticles the fourth [ thou art all faire , my love , and there is no spot in thee : ] and in the context . all old things are past . reas. . he nameth the end from the beginning , and those new , that onely tend to newnesse , and speaketh of us as wee are in his account , not our constitution . secondly , for our incouragement , our god telleth us wee have crucified the flesh and lusts , gal. . . when we are not yet halfe way in the worke : that we are sanctified and saved , when wee are but in the beginning of both ; both to hold us on in those beginnings , ( for , what account will hee make of us , when wee are all new creatures , that thus esteemeth of us now ? ] as also to assure us of perfection , as the harvest was in the first fruits . the new creature shall be as surely perfect , as if he were already . thirdly , that wee should admire this grace , and imitate it , in espying the grace of god in others , and esteeme them from that , and not from their corruptions . whereas cleane contrary , we can fixe both our eyes upon the least frailties to disgrace them , and the whole profession for their sakes : but passe over many excellent graces . is this to be like god ? would we have god doe so by us ? or if he should , should we ever carry the name of new creatures ? the third ground of comfort , is in respect of the lord his gracious preservation , and perfecting this worke . now the lord upholdeth this new creature : . partly , by conquering oppositions and enmities against it . . partly , by confirming it against all encounters and impediments . to the former : sathan and our owne corruption could cast us off the happinesse of our first creation , but not of the second . reas. . when god once bēginneth true grace , it is followed with grace , till all be new . deut. chap. . ver . [ perfect is the worke of god. ] in the creation he never gave over till he had perfected all the creatures : so will he never give over the worke , till there be a perfect new creature . secondly , true grace , though never so small , is gods earnest of glory : and the lord never tepenteth him of his earnest . thirdly , sound grace is as the light that shineth more and more till perfect day , prov. . . the golden chaine cleareth it : rom. . . once justified , ever glorified . fourthly , to destroy the new creature , requireth a stronger power than that which set it up . therefore all the gates of hell , nor any created power can demolish this frame : which made the apostle triumph as in a victory gotten , rom. . . here is the comfort of perseverance . secondly , the lord upholdeth his owne workemanship , by confirming it against all encounters . first , of worldly basenesse . art thou in a meane condition , a poore creature , despised , and cast off of men ? yet being a new creature , thou art the son of god , an heire of grace : thou hast a new name , a new stone of absolution , a new title to a new heaven , and those new mansions which christ is gone to trim up for thee . secondly , of worldly wants . art thou poore , and in want of necessaries , and hast scarce from hand to mouth to provide foode and rayment ? yet being a new creature , thou wantest not a full treasurie and store-house . the same full and liberall hand that feedeth and sustaineth all the baser and inferiour creatures , will much more sustaine thee a new creature . the lord that looketh on thee not as a creator , but as a father , will looke to thee , and will supply all wants , with a new tree of life in the middest of the paradise of god , and with that new garment of immortality which never waxeth old . thirdly , of worldly persecutions . because himselfe hath noted the true reason , why the new creature is so hated in the world . the reason is , because it is new , and called out of the old estate of the world : for first , every new thing is a wonderment for a time : therefore men gaze at grace , as if it were a comet , or new starre . whence the apostle saith of himselfe , and the rest , that they were as gazing stocks to men and angels . secondly , contrariety betweene the godly and wicked : in one , all is new , a new judgement , will , affections , actions : in the other , all is old still ; and a new patch will never agree with an old cloath . hence an old ungracious man will better agree with a sinner of any kinde , than with a godly christian. a naturall man can agree with papists or turkes , better than professors : for both agree with him in oldnesse and darknesse ; and darkenesse is not contrary to darknesse , but to light : but with a sincere christian he cannot agree ; for his light is contrary to his darkenesse . thirdly , grace in the new creature , is a secret disgrace to the old man. a new thing quite putteth down the old , and disgraceth it , and therefore no marvell , if the world , lying in the old suddes of sinne , endureth it not . to conclude all : hast thou felt the power of the word and spirit renewing thy soule ? oh rejoyce abundantly in this great mercy . if god had created thee an angel from heaven , he had not honoured thee with such a priviledge , as to create thee anew in iesus christ : for then they are but servants and ministers to thee that art an heire of salvation . if thou dost not feele it , awake out of security , die not in this sleepe . consider ? the image of god defaced in thee , the fearefull sentence of the law , the ghastly face of death , the terrours of the last judgement , the millions of men that are in hell already for want of this new creature ; and the patience of god towards thee , waiting for thy conversion , and offering thee good meanes of salvation , that thou mightest get at length into christ , and be a new creature . finis . meditations from the creatvres . as it was preached in aldermanbury by thomas taylor d. in divinity . the fourth edition . london , printed for j. bartlet at the gilt cup in cheapeside , . meditations from the creatvres . psal. . . when i behold thine heavens even the workes of thy fingers , the moone and the starres which thou hast ordained : what is man ( say i ) that thou art mindefull of him ? and the sonne of man that thou visitest him ? &c. considering with my selfe of the benefit of meditation , together with the difficulty of it , which hath almost worne it out of use amongst christians ; i thought fit to afford a little helpe , to lead up carefull christians into this mount of meditation : in which mount god will bee seene . and who seeth the clogge of earth pressing downe his soule , and needeth not this pulley to fetch it up againe ? and , who is sensible of legions of noysome lusts , that take up the heart as their proper habitation , and desireth not better guests ? who can discerne the darkenesse of his minde , and not open his windowes , and hereby let in some light into his darke house ? now as the lord himselfe , his word and decrees , are the principall object of ordinarie meditation : so are his workes ; and execution of his decrees a fit object for extraordinary . whereby wee have not onely a sensuall use of the creatures , as the bruit beast : but a spirituall ; and profit not onely our bodies , but our soules by them . wherefore else did the lord create them ? not , as hee might , all in a moment , or in a day , but in sixe dayes : but that we might orderly meditate of them , even in particular , and gaine by them some sound knowledge , which might reflect upon the will and understanding . wherefore hath his wisedome afforded such variety and plenty of them ? but that we should be alwaies stored with matter of fruitfull meditation , and never be without the object or matter of our owne good . and what else is the cause that many are so fruitlesse and barren in their course , and such wasters of precious time ? but that they never intended to carry their mindes along in such profitable meditations : which , where they dwell , suffer not a man to be idle or unprofitable in the workes of the lord. for , whereas a good man may bee cast into such circumstances , as hee cannot alway be in good actions : yet were it hard , if hee might not bee alwaies in some good meditation , wherein to improve his time . but to the words . this psalme is inscribed to him that excelleth on gittith : so also are . and . psalmes . some thinke . because david compounded it in gath , in his banishment . . some , from a musicall instrument so called , because either invented or most used in gath. . some , from a kinde of melodious verse , or song . . but i thinke , it respecteth the time when this and those songs used to bee sung , namely , at the time haggittith , that is , of winepresses or vintage : which feast was solemnely celebrated by the israelites , in which feast , they especially praysed the name of god , for the great and manifold benefits conferred upon men . which is the substance of this psalme : wherein the prophet extolleth the majesty of god. . by contemplating the workes of nature , in the world , to the fifth verse . . by considering his worke of grace in gathering him a church , from the miserable masse of mankinde . these two are the great workes , wherein the lords greatnesse shineth out : the creation and redemption ; the one written in the volume of the creatures , the other in the volume of the scriptures . in this verse . hee acknowledgeth himselfe occupied in contemplation of the heavens and stars . looketh on them not with the eyes of the body onely , but with the eye of faith . . that hee is led to god by them : for , . hee saith not the heavens , but thine heavens : that is , . of which thou art maker . . of which thou art the owner , possessor , and indweller , psalms . . [ thine are the heavens , and thine is the earth . ] gen. . . he is possessor of heaven and earth . . hee addeth , the worke of thy fingers : hands and fingers are ascribed to god metaphorically . and here the heavens are called not the workes of his hands , but of his fingers : to note his singular industry , his exquisite workemanship and art , and also his speciall love and care over these workes . . the moone and starres thou hast established , that is , thou hast assigned every one their place , and confirmed them by a perpetuall law , written in their nature , and set them sure & firme bounds which they cannot passe . . in this contemplation hee casteth his eye upon himselfe , to cast himselfe low before god. when i consider both the greatnesse of the workeman , and the largenesse of the worke , and for whom they were framed ; then in sense of my basenesse , thinke i , [ lord what is man , or the son of man as thou visitest him ? &c. ] not , what is adam , which were no great matter of pride : but what is enosh ? fraile , mortall , infirme and miserable man , now after his fall , that hee should enjoy such a workemanship . from hence in generall observe . obser. that the voyce of the creatures is not to bee banished out of the church . reason . if all scriptures bee profitable to teach and improve , then those that teach divine things from naturall . reason . the profits and apostles , and christ himselfe were most in this kinde of instruction , by parables and similitudes ; therefore ministers and pastors may doe the like . objection . the creatures onely conceive ; they convert not . sol. must no doctrine of conviction bee heard in the church ? the frivolous conceit of antinomists is , away with the law , let it bee buried with moses , and let no man know where , after men are once come to christ. but though wee have a superiour doctrine and helpe in the church , must we therefore refuse this ? object . the heathens had this knowledge , and it is fitter for them . sol. must not wee know god in his workes , because the heathens did ? nay , if they by his workes came to know the invisible things of god , may not wee much more , who by faith know , that the world was made by the word of god ? heb. . . . did not the philosophers discourse of god , iustice , vertue , the chiefe good , all moralitie , all civill and oeconomicall duties ? must a christian bee therefore locked up from them ? . david was able to distinguish betweene things handled , and the manner of handling , between the same object , and differing considerations of them . so christians consider the same heavens , earth , &c. but spiritually and supernaturally : as ● : to magnifie the creator : . to excite our faith and confidence : . to humble our selves . ob. wee must desire to know and preach nothing but christ , & him crucified : therefore away with all the law , and all the preparatives to christ ; away with all rules and directions of the law , when men are come to christ. sol. surely , these men must blot out a great deale of scripture ; as , all the creation , all the law and explication of it , all the history , all the parables and similitudes , all that part of scripture of the booke of iob , of psalmes , of prophets , wherein gods majesty is exalted in the creatures ; or put in some more to it , to prohibit us the use , and shew us the exposition of them . vse . as the prophet here looketh fruitfully on the heavens , the sun , moone , & starres : so must wee . so did hee also in psalme . and , there is no language , tongue , or speech , where their sound is not heard . wee will not discourse of this voice , as if wee were in the schoole of plato , or aristotle , or tully de natura deorum : but as in the schoole of christ , taught by the scriptures , and the spirit speaking in them . for , . hath not the lord in wisedome made them all ? . hath not hee furnished us with reason and discourse to draw out some straines of that excellent wisedome by them , and from them ? . shall philosophers , physicians , naturalists , and heathens learne many good lessons from them ? and onely shall not christians . . have wee beene set to this schoole ever since wee were of yeares of discretion , and have taken out no lessons of wisedom , out of this great booke ? or shall wee still looke upon these things as on faire papers that have no letters ? or as illitterated men looke upon written papers ? but not able to reade a word ? know then that we may learne somewhat . . from all the creatures in generall . . from every creature in particular . the voce of the creatures in generall , is seene in these seven particulars . all of them teach us to bewaile our rebellion against god , which all of them reproove . for they all stand in their kinde and station , in which god set them at first : the sunne rejoyceth to runne his course ; the sea keepeth his bounds and bankes miraculously by the law of his creation ; the earth stands upon his foundation : the heavens keepe their motion ; the waters ebbe and flow ; the very cocke croweth and keepeth his appointed watch . yea , all of them , further than mans sinne hath disordered them , keepe the law of their creation : but no man doth so ; they have all strayed away from god. man hath fallen from his station , hath stopped in all his supernaturall motion : nay , a man regenerate , as great a disciple as peter , sleepeth and snorteth in grievous sinnes , and cannot watch one houre with his lord. all of them teach us obedience and service unto god. because , . all they serve the lord by a perpetuall law : the heavens declare the glory of god , the earth sheweth his handy worke ; the windes and seas obey him ; fire , snow , haile , vapours , stormy winds fulfill his word . psal. . . frogs , grassehoppers , lice , come by armies at his word : nay , they will runne from themselves , and cease to bee themselves in obedience to him . the fire shall not burne if hee say the word : the fluid sea shall bee a solid wall and pavement : the river iordan shall runne backe : nay , the sun shall stand still , and goe backe ten degrees if hee will appoint him : fire will descend , iron swimme , water ascend upward . now , shall the senselesse creatures have eares to heare their creator , and man be deafe ? shall his word binde them , and not us reasonable creatures to whom it is given ? . they all serve us on condition that wee serve him ; and willingly are ruled by us , no further than wee are ruled by him ; and therefore we are called the lords hosts , souldiers , and armies , both to defend us in his service , and to force into ranke the rebellious and disobedient . . their service of us , is not a motive onely , but a measure of our service of him . for , . they serve us onely ; so we ought him onely as our lord. . alwaies , night and day they never cease ; so should wee serve the lord. . they serve us freely without hope of reward ; not forced , but most willingly by naturall instruction : so ought our obedience to our god , to bee free and cheerefull . . they serve us with their best and sweetest gifts : the sunne with comfort , influence of heate and light : the trees with their sweetest and ripest fruite , the beasts with their sweete , fat fleece , and sweetest life . so ought we the lord with our best parts , affections , strength , indeavours , and whatsoever we have , being his , of him , and from him . . they serve us to the wasting of themselves , and losse of their beeing . we ought also to serve our god , though to the losse of our selves , our dearest thinges and lives . here are lay-mens bookes enough ; every creature in his eye , hand , or use , readeth this lesson to him ; i serve thee my lord , serve thou thy lord. all of them are the lords professours , teaching us the invisible things of god. rom. . . . his eternity ; for as they could not make themselves , so their maker must needes bee before the things made ; and consequently he must be eternall . . his wisedome shineth in the exquisite , and artificiall cunning , in the frame of the smallest creature : as of the bees or ant. consider the beauty , order of them all ; and therein doth his wisedome shine : as also in the variety and distinction of them . so in the excellent order and subordination of them one to the service of another . so that an heathen might say , in wisedome hee made them all : and shall bee condemned , for not seeing the wisedome and art of the workeman . . his power ; must not hee bee almightie , that makes all things of nothing ; that hangeth the huge vastnesse of the earth as a ball without any pillar to support it ; that can bound the sea with his word onely ; that can sustaine such a masse of creatures ? . his bountifulnesse and goodnesse . in his endowments of every creature in this kinde : in his large provision for them in their severall necessities : in making them all so good in themselves , and for our good and benefit . all of them call on us to taste and see how good god is in himselfe , who is so good in these : how good unto us hee will bee in his pallace , who is so good to us in our prison . here bee millions of ministers and apostles sent by god into the world , to preach unto men the inexhaust treasures of their lords goodnesse , wisedome , and power . all of them teach us to depend upon him , as they doe for their being and well-being , for their motion or station . psal. . . [ the eyes of all things waite on thee , and thou givest them food in due season : ] and psal. . ● . [ the young ravens cry to him for food , and hee feedeth them . ] so should wee much more , not onely cast our care on him , and expect all our good from him ; which is to knocke at the right doore , and to goe to the fountaine : but also receive all , as from his hand , not shifting for our selves by unlawfull meanes , and taking our estate at the hand of the devill , in lying , deceiving , usury , &c. and to returne all in a sober , moderate , and sanctified use unto him againe : for how unkindly did the lord take it at israels hands , that they should take his wooll , and flaxe , and oyle , and bestow it on baals service ? hos. . . thinke now with our selves how disdainefully wee should heare ; the oxe and asse know their feeder , but wee doe not ours . all of them teach us to love him , and returne all fruits of love to him ; because . they are all fruits of his love , his love-tokens to us . . god loveth us better than all them , whom hee made their lords ; and should not wee love him better than all creatures ? . all threaten us failing in our love , for that turneth them against us , and they become revengers of his quarrell : the sun will burne up our fruites , or deny his comfort and shine : the clouds will drowne our fruits , the aire pinch them , and punish us . . shall every creature , of which i am lord , yeeld me fruit ; my cattell , my trees , my ground ? and shall my love bee fruitlesse unto my lord ? all of them teach us unitie , love and peace one with another : all of them doe conspire in unity , and harmony among themselves , for the good of the whole : they preferre the good of the universall before the particular good of themselves . fire will descend , water will ascend , and all to hinder a rupture and vacuum or emptinesse in nature . they all have their severall contrary qualities and motions , but trouble not one another . the fire doth warme the aire ; the aire preserveth the water ; the water moysteneth , and maketh the earth fruitfull : one element is a good neighbour to another , though never so contrary in qualities . they have all their severall degrees and differences ; some high , some low , some light , some darke . the sunne excelleth all the starres in splendour ; the starres , one differ from another in glory : gold excels amongst mettals . in the sensible creatures , the heart and vitals are most noble ; yet nature hath so sowdred them together , as there is no disdaine , no contention ; but superiour creatures are bound to the inferiours , and communicate themselves in governing ; the inferiour communicate in obeying . nay , they all conspire to set forward mans happinesse and welfare . so ought we to preferre the publike , before the private good of our selves ; and bee helpefull to one another in our severall wayes . also in our severall degrees of superiority , and inferiority , bee beneficiall , and communicative of our gifts and services . all must conspite and consent to set forward the good of every man , and helpe up his happinesse , heavenly and earthly . all of them teach us to grow weary of our present fervitude of sinne , and waite for our promised deliverance , rom. . . for if they shall sigh under our burthens , shall not we our selves ? shall wee bee more senselesse of our misery , than they bee of it ? shall we goe on in sinne , which is so burthensome and dangerous ? aske the beasts , and they will tell thee , sinne is an intolerable burthen ; and takest thou pleasure in sinne ? seest thou not the beasts wanting reason , saving themselves from danger , as they may ? balaams asse will shun and not goe forward against a drawn sword ; and shall we against the sword of the lords hand drawne out against sinne ? thus the creation of the world is a scripture of god , and the voyce of god in all the creatures , and by them all speaketh unto us alwaies , and every where . the whole world is his booke : so many pages , as there are severall creatures ; no page is empty , but full of lines ; every qualitie of the creature , is a severall letter of these lines , and no letter without a part of gods wisedom in it . thus of the creatures voice in generall . now come we to shew the voce of god in the particular creatures , which are so infinite in number , so divers in qualities , as this discourse would swell to an exceeding great volume : therefore i will onely instance in some few particular creatures , which our prophet here specifies in this psalme , as the heavens , the sun , the moone , and starres , &c. holding these instances sufficient samplers , whereby wee may patterne out our meditations ; and as occasion shall serve , sucke out the sweet even out of every creature , as shall be obvious : dealing as geographers , who being to contract the great world in a little sheete , for great rivers , they draw small lines , and for great citties , onely a period . the first particular creature that the prophet mentioneth as the subject of his meditation , is the heavens and firmament . in which , consider how the heavens and firmament have a voyce to declare the glory of god , is plaine : neither is there any speech or language where this voyce is not heard , psal. , . let us see what lessons the spirit will speake to us in them . . the height of the heavens above the earth , sheweth the infinite height and honour of him , whose standing house is above all aspectable heavens . how great is himselfe that thus stretcheth the heavens with his span ? isay , . . this may put us in minde of the infinite mercy and goodnesse of god. so david in psal. . . [ how much higher the heavens are above the earth , so great is his goodnes to them that feare him . . this mindeth us of the majesty of god. kings have their palaces to shew their majesty and glory in : now heaven above is the pavillion of the lord , psal. . [ his throne and seate is in heaven . ] . the matter of them is so pure , subtile , and excellent , as mans wit cannot reach : all this preacheth the purity and divinity of the workeman . this may remember us how pure that heart and mansion must be , wherein the lord will dwell ; our hearts are gods heaven upon earth . by this wee may remember , revel . . . no impure thing shall enter therein ; nothing that worketh abominations or lyes . how ought we to study for purity and holinesse , to fit our selves for what god hath prepared for us ? the forme of the heavens being round and circular , this may minde us of , the infinitenesse of the maker : a circle is an infinite figure . the perfection of god ; a circle being the most perfect and capacious figure . hence is said , [ in my fathers house are many mansions , ] john . . as the circle of the heavens is equally distant from the point and center of the earth ; it may minde us that heaven is equally distant to all beleevers ; and in every nation , hee that feareth god , and worketh righteousnesse shall be accepted . the firmenesse and constancie of it , preach the truth and unchangeablenesse of him , whose onely word is the pillars on which this great frame leaneth , and though the mountaines are called the pillars of heaven , iob . . and . sam. . . because they so appeare to be , yet indeed , his word , power , and truth , are the pillars . this may undershore the faith of the saints . doth his truth uphold the great frame of the heavens , and will hee not uphold thee ? this assureth us heaven is a safe place to treasure in , no thiefe nor robber can spoile or deprive us of what we lay there : therefore the latins hence call it firmamentum . christ exhorteth us to treasure up in heaven , mat. . . the admirable rapt and swift motion : and revolution in . houres , which our conceits cannot follow ; leadeth us to the mighty power of the first mover , who is far more swift and ready to helpe us in our needes : it guideth us also to that hand that ordereth the falling and moving of the sparrowes , of our haires ; and in whom we live and move . . it teacheth us to be as ready and constant in our motions , and duties , as they who never stand still , but are in perpetuall swift motion and execution of his will. . what a number of gracious meditations doe the heavens affoord a heart that doth desire to be fruitfull ? i see every where the heavens , oh that is the place whither christ ascended , and where he is , which must containe him till his second comming . and shall not my desires bee there ? . it is a place from whence i expect a saviour , and shall not my conversation be there where christ is ? col. . . it is my owne countrey : there is my fathers house , my kindred , my home and inheritance , my brothers and sisters , my elder brother , shall not i then esteeme my selfe a stranger here and hasten thither ? . it is the most goodly creature , and yet reserved for the fire of the great day , for mans sinne : should not i herein behold gods infinite hatred of sin , who will set his owne house on fire for it ? should not i hate and tremble at sinne ? and seeing all this goodly frame shall be dissolved , what manner of men ought we to be in all manner of conversation ? pet. . . how richly might wee furnish our mindes with matter of fruitfull meditations , should wee thus looke on the heavens ? thus cannot the heavens , nor never did . in the heavens , behold the light , the first creature that god made , his first word was , fiat lux : that is , let there be light . as a man that builds a house , hee first considereth how hee may let light into it ; without which it were but a dungeon , and cave of darkenesse ; and so had the whole world bin a chaos and confused heape without the light from heaven . as no quality of bodies doth more resemble divinity , than the light ; so nothing in the world of naturall things , more aptly preacheth unto us the nature of god , who pleaseth to call himselfe light : dwelling in light in accessable , yea being himselfe that essentiall , infinite , uncreated light , wherein is no darkenesse at all . doe i see the light , the nature of which no man can perfectly attaine ? iob . . tell me ( saith god ) if thou knowest this ; where is the way where light dwelleth ? doth not this carry my mind to god himselfe , that eternall and infinite light , whose infinite nature none could ever comprehend ? doe i see that god made not the light for himselfe ; for he being light it selfe , needed it not ; but for me amongst others : how can i but admire his care and goodnesse ? how can i choose but gather what light and comfort is in himselfe , who hath put so much in the creature ? and rise by it to his divinity , who ( as light ) so communicateth himselfe , that no man the lesse , because another more ? doe i see the light made so pure , faire , cleare , and perfect , as nothing can pollute it ? if it looketh into all filthinesse , it contracts none . how can i but herein see an excellent resemblance of gods infinite purity and perfection of his essence , in his eternall love , in whom is no darkenesse , to whom nothing is more contrary then darkenesse ? and though he behold all darkenesse and order all confusion , yet in his divine understanding , is not any obscurity or dimnesse . . doe i see the light freely and perpetually communicating it selfe , and diffusing it selfe to all men . i cannot but see god himselfe , alwayes abundantly communicating himselfe with all men , either by the light of nature which is the chiefe ornament of a man , or by the light of grace , which is the chiefe beauty of a christian , or by the light of glory : which is the chiefe and highest pitch of an happy and glorified man. iohn . . . . doe i see the light alway like it selfe , never communicating with darkenesse , but fighting against darkenesse , and irreconcilably resisting it ? even so may i conceive god to be one , and alwayes the same , and ever like himselfe , in his nature , words , and actions : never favouring , but fighting against darkenesse , and works of darkenesse , sins and corruptions , which are as clouds , sometime getting betweene the light and us , and hindering the comforts of his beames from us . . doe i see light driving away darkenesse ; distinguishing things that were involued in darknesse ; producing things out of darkenesse and secrecy ? how can i but contemplate , that god , that eternall light , will one day discover all things that are in darkenesse , and bring all secret workes , words , or thoughts , and set them in a cleare light : nothing is so secret which shall not be revealed ; and god and his truth shall at last prevaile against all errour , powers , and wicked opposites set against it . besides , light leadeth mee to christ the light of the world : but of that more conveniently in handling the great light , the sun. how can i behold so noble a creature without some use concerning my selfe ? doe i see a man cannot see light without light ? and can i know god without gods teaching ? i see the more light the creature hath , the more excellent , profitable , and usefull it is : the starres more excellent than stones for their light , the sunne than the starres : of stones , the more light and shining , the more price and value , and vertue are they of . so should i thinke of my selfe , the more light of god and grace i can get , sure the more worthy i am ; and of others , as they excell in knowledge and grace so should i thinke of them , as of stars which differ in glory according to the proportion of their light . i see the greater light obscure the lesse : and it is absurd to light a candle to the sunne . why then should i sticke unto worldly wisedome , worldly comforts , earthly contentments , which are as candles to the sun : the great light of the day , of heavenly wisedome , spirituall comforts , durable contentments ? i see the light bringeth comfort and refreshing , draweth all eyes unto it , all creatures follow it , but hatefull bats and owles , &c. when i have slept all night , the light wakeneth mee , raiseth me to the actions of the day . oh what joy bringeth it to the soule , when god sheweth himselfe lightsome to it ? should not his glorious light be the sweetest object of the eye of my soule ? why should not this light awaken my soule , and raise mee from the sleepe of sin and lusts ? if light goe away , darkenesse succeedeth , in darkenesse none can see the way before him . o therefore why should not i lay fast hold of the lord , who is my light , and walke in his light , by which alone i can hold the plaine and direct way to eternall life and light ? . i see the light in an instant presenting it self , as the lightning is suddenly dispersed from one side of heaven to another . if i be in darkenesse and desertion , the lord , my light , can and will suddenly present himselfe with joy and comfort to my soule . was i darkenesse ? now i am light in the lord , that is , enlightned by the word of truth . . enlightening others by holy instruction and conversation . thus we must be wary and walke as in the light . in the heavens consider wee all the light bodies . as the . sunne , . moone , . starres . these rightly considered will bring much light to the eyes of the minde : and though we have in the church a superiour meanes by the voyce of the scriptures ; yet wee may not despise the day breake , because the noone is brighter . quest. but why doth the prophet here not mention the sun , but the moone and starres ? ans. when a man beholdeth the moone and stars , the sun is absent , as in the night . it seemes it was his manner to walke forth in the night season , to behold and contemplate the lords greatnesse and goodnesse , in these servants of the night : and wee should finde some times of the night not unfruitfully spent , if wee would take up this practice . but if the glory of god shine so much in these obscure lights : and if david could so teach , and admonish his heart by them : how much more by the brightnesse of the sunne ? and if david by day looke upon the heavens , as psalme . . he can say , the heavens declare the glory of god , because in them hee hath set a tabernacle for the sunne , which commeth forth as a bridegroome out of his chamber , arraied with nuptiall and glorious garments , turning all eyes towards him ; and as a gyant strong and speedy to make a swift and long course , such as even our thoughts want wings to follow . when i behold the sunne in his wounderfull magnitude , being an hundred sixty and sixe times ( at least ) bigger than all the vast body of the earth ; how can i choose but be ledde unto the lord ? and say , great is the lord , great is his power , and there is no end of his goodnesse . for , how much greater is the creator of the sun and heavens , than the things created . when i behold the pulchritude and brightnesse of the sunne , which is such as blindeth and destroyeth my sight , as too weake to behold it ; what infinite light and brightnesse must i conceive in the father of lights ; in that bright and eternall sunne , who never setteth , in whom is no shadow of change ? who can but here admire at the majesty of the creatour ? when i behold the sun ever in his motion , never standing still but by miracle , never slacking his motion , but alwayes keeping the same pace ; should not i learne to be constant in my motion , never to be idle , or make stop in my course or duty ? when i see that god himselfe and his word is as the soule and spring of the suns motion ; hee commandeth him to come forth as a gyant to run his race ; hee can stop him in his race , and by a word command him to stand still , or runne backe : i must learne hereby to be sure , that gods word , as a soule , giveth life to my actions , my motions , and courses : i must move where his word bids mee , i must stand , and be every thing at his word . when i see the sun in his motion keepe his bounds and zodiacke , never going without his owne line , but precisely keeping his course , and not so much as slugging therein , must not i learne hence to containe my selfe within the bounds of my calling , and his command ? when i see the sun in all his motions carry heate , light , comfort , and direction , and is the chiefe ornament of this inferiour world ; and that he goeth no where but the world is better for him : should not i in all my course , strive to be profitable ? and by the light of my conversation be comforting , directing , and shining to others in good workes ? and when i see the sun impart his light , and shine unpartially on good and bad , i must learne to doe good to all , good , bad , friends , enemies , envying my light to none , no more than the sun doth his to any . doe i see the sun set every day , and rise every day ? salomon would have me see therein , my owne misery and vanity . eccles. . . thus hath the sunne continued his course for many generations : but i rise but once , and have but one day of naturall life allotted me : and if my selfe and others once set , and the night of my life be come , there is no more returning to this life . i see this glorious sun sometime clouded , sometime eclipsed : and this calleth on me to see the eclypse of heavenly light in my selfe : my sin hath reached unto heaven , and often inverteth even the order of nature in obscuring light bodies : for light bodies not to shine , is besides their nature : as in the death of christ , god would let the world see her sinne , in crucifying the sonne of god. never see the sunne hide his comfortable presence , but confesse thou deservest never to see it any more . i see sometime the sunne by his extreame heate , scorch and burne up the plants and fruits of the earth . herein our lord in the parable , hath directed mans eyes to behold the persecution and affliction of the church , which often scorcheth the greennesse of grace , and maketh many professors wither and fall away , cant. . . i am blacke , for the sunne hath looked on mee : and indeed , the sunne doth not more ordinarily or daily arise , than persecution daily waiteth on the word . as the sun-beames diffuse and disperse themselves into every place ; and no man can hide himselfe from the heate of the sunne , psalme . . so doe the beames of this sunne of persecution , dart into every place where the sunne of grace shineth in the church . no godly man can hide himselfe from the heate of this sunne , but one time or other it will finde him out . the sunne hath not more beames to scorch , and dry up the moysture of the earth , than sathan and the wicked world have to dry up the moysture of grace , where it is not sound ; sometimes by armies of inward and spirituall temptations , sometimes by open tyranny and hostility . that is not a true marke of a true church , which bellarmine designeth , outward splendor and prosperity , but the crosse and persecution . but above all other , the sweetest use of the sunne is to see in it iesus christ the sonne of righteousnesse , mal. . . rev. . . for , . as there is but one sunne in the heavens , so but one sonne of righteousnesse , the onely begotten son of god , ioh. . . and as this sunne is not onely light , but the fountaine of light , and in it selfe a body of most surpassing and shining light : so iesus christ is light in his essence ; an heavenly light as the sunne , a light that none can reach or attaine , the light of the world ; as the sunne is a light in whom is no darkenesse : so his face shineth as the brightest sunne , rev. . . and as in the middest of planets , inlighteneth those that are about him . . i see of all creatures , the sunne most admirable , all the world admireth it . a great part doe idolatrously adore it . and the whole church must admire her sunne ; yea , let all the angels of heaven adore him , as tenne thousand times passing the sunne of the world . for . that is but a meere creature , though very glorious : but this is the mighty god , the maker of that . that serveth the outward man in things of this life . but this the inward man in things spirituall and eternall . that riseth and shineth on good and bad : but this onely on the good , onely on his ierusalem , esay . . that rising , obscureth the starres , but this inlighteneth all beleevers , who by his presence shine as lights in the worlds darknesse . that may be eclypsed and darkened , and though it rise every day , it every day setteth : but this sunne of the church being eternall , shall never lose or lessen his shine and glory ; and once risen , shall never set more , esay . . . i admire the sunne for his purity and piercing nature ; the sun is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of many eyes , who disperseth from himselfe on all sides , infinite beames of light , as so many eyes on every creature : and none can hide it selfe from this great eye of the world : and so pure , that looking on all filthinesse , contracteth none . but how much more am i to admire the surpassing purity of christ , whose most piercing eye none can avoyde : for all things are naked to him , with whom we have to deale : and so pure is this son , that though hee was borne of sinners , lived and conversed with sinners , yea , died with and for sinners , and as a sinner , yet no man could justly accuse him of sin , but hee remained in his nature and life purer than the sun in his strength . and must not the saints imitate this their son , though they live amongst sinners , and see much foule behaviour amongst men ? yet to keepe themselves pure in the midst of a crooked and perverse generation . . i behold the sunne , a most powerfull creature ; for though his body be in heaven , yet his comfortable beames reach to the extreame parts of the earth . may i not now behold iesus christ being in heaven bodily , and ascended thither in that his flesh ; yet by his spirit , grace , and power , present with his church , in all parts of the world unto the end ? mat. . . and as the sun rising , commeth forth as a gyant to run his course , and maketh such haste in his way , as no created force can hinder him : so this powerfull sonne of his church , maketh haste in his way to her ; all created power of men and angels , cannot hinder him . [ hee skippeth over mountaines and hils in his haste unto her . ] , what comfort have we by the sunne ; and shall we not have the same in christ ? . doth the sun drive away the darkenesse of the night ? and doth not christ the thicke mists of sinnes , the darkenesse of ignorance , errour , wrath , damnation , and of hell it selfe ? but for the sun of the world , were a perpetuall night ; much more by the absence of this sunne of righteousnesse , were it so in the church . . doth the sun by his beames give direction for this naturall life ? &c. so doth iesus christ by his beames of wisedome and grace , directing us , worke in us spirituall and heavenly life . what can a man doe commendably without the sunne ? so what is that wee can doe , that can be acceptable without christ ? . is the sun under god , the life , quickner , and comforter of the world , otherwise dead ? and see ●e not christ quickning al the elect , dead in sins and trespasses , warming them with beames of his love , which as sunne-beames , doe reflect backe on himselfe ? doth the sun make and preserve the seasons of the yeare , summer , winter , spring , autumne ? see iesus christ , having all seasons in his hand ; the seed-time of grace here , that harvest of glory hereafter . hee appointeth the summer and prosperity of his church , and changeth it into a sharpe winter of adversity . all vicissitudes and changes of the church , are appointed by his wisedome , daniel . . whence wee may learne a number of duties . as ; . doe all creatures rejoyce in the sun , but hatefull bats and owles ? doe they follow the sun , thrive and prosper in the sunne , turne after the sun , as mari-gold , dazy , turnesole ? &c. should not new creatures draw neere and follow this sun to prosper it it ? doe we open our windowes and doores to take in the beames of the sun , and not open the doores of our hearts for the word , that the beames from christ may inlighten and warme us ? . when the sun riseth , men goe forth to labour . when christ our sonne is risen , and present in his offers and ordinances , wee must worke and walke before the night come . men in the sun walke uprightly : in a misty night to stumble and fall , is more hurt than shame ; but to fall at noone , is headdinesse or distemper . so to sinne against such a light , in the sun-shine of the gospel , is farre more shamefull , than in the night . . see wee men in the sun doe decent things ? ashamed of things unseemely or unlawfull , because all eyes are on them , and themselves are in the light ? should not this teach christians to walke in their sunne ? let the theefe cover himselfe with darknesse : the adulterer watch for the twilight : papists , atheists , &c. persevere to do shamefull things without blushing . let our sun make us ashamed of uncomely or unconscionable things . let not men see us runne naked in the sun-shine . . wee see the greater light drownes the lesse , and the sunne obscures all other lights : and if men have the sun , they care but little for the moone . let it teach the soule cloathed with iesus christ the son , to tread the moon under feete , revel . . that is , things earthly and mutable : shall not the sunne-shine darken the moone ? zucheus , so soone as he got christ into his heart , presently giveth halfe his goods to the poore , and with the other halfe makes restitution . but men that admire the moone , are surely in the night still . if the sunne appeareth , the moone disappeareth . now come we to consider the moone , that other eye of the world , and queene of heaven . grace will draw much light to our soules out of this . the consideration thereof will leade us to see our owne impurity ; for though in it there be brightnesse , clearenesse , &c. yet all is darkenesse compared with the sunne . so whatsoever excellency there is in us it is meere darkenesse in respect of christ , the fountaine of all excellencies . this use iob made thereof , chap. . , . the moone and stars are not pure in his sight , how much lesse man , a worme ? &c. in beholding the moone , i am taught to consider the image , of the church on earth , cant. . . [ who is faire as the moone . ] as the moone borroweth all her light from the sun , whereby shee shineth : so doth the church receive all her endowments from christ the son of righteousnesse , and fountaine of light , in whom they are originally . hence christ is called the light , ioh. . that is , that very light and true light ; the church being onely a witnesse of this light in him , as the moone is of the sunne . this consideration may teach us two things . . it may humble us , in that all the light wee have , it is but borrowed : wee of our selves are but darkenesse . what have wee which we have not received ? . it teacheth us to depend so farre on the light of the church , as wee are sure she borroweth her light of christ. therefore to give the church authority over the scriptures , is as if one should send the sun to the moone for light ; therefore the voice of the church is not the formall object of faith . . the moone somewhat doth resemble the sunne in her light , motion , figure , and influence , and vertue over hearbes , and plants , &c. the moone also is led by the sunne , shee followeth his circle . so every member of christ should stand in conformity to the sonne of god ; wee should be fruitfull and profitable in our motions , and follow the examples of christ , who is gone before us . . as there is in the moone many changes eclypses , sometime darke , sometime light ; never looking on inferiour bodies , with one face : constant in nothing but inconstancy . so the church on earth is oft changed , sometime seeming more glorious , sometimes lesse : and the son of righteousnesse , iesus christ is farther or nearer unto it in his gracious presence and spirit . this meditation , saint ambrose did much ruminate . . as the moone when shee appeareth not unto us , but is in darkenesse , hath both light in her selfe , and light and beauty from the sunne : so the church may be obscured , and disappeare to our sight ; but at the same time it hath not onely a being , but a communion , and enlightening from christ her sun ; christ is as a faithfull and skilfull pilote , the church as a ship , the world as the sea ; and christ hath promised not to leave his church in this dangerous sea , but to bring her to the haven safe . saint ambrose followeth this meditation thus . the moone may have a diminution of her light , but not of her body : the orbe of the moone is whole , though the shine be but in one quarter : so it is also with the church . in the moone i am taught to set a resemblance of this world and earthly things , revelat. . . there the moone is taken for earthly , wordly things . . in respect of inferiority , the moone is the lowest of all celestiall bodies . so the world , and externall blessings of it , are the least and lowest of all ; and there is no comparison betweene heavenly and earthly things : so ought wee to esteeme of the things of this world , and give them the lowest place in our affections . hence the woman , that is , the church , revel . . . when she was cloathed with the sunne , that is , when shee had christ his righteousnesse applyed unto her by faith ; shee trod the moone under her feete ; that is , she held all sublunary things , worldly , earthly things , base and low in her affections . . in respect of mutability and change : if shee increase now , straight shee doth decrease as fast : if she be now in the full , she is presently in the waine , shee is never seene two nights with one face : even so is the fraile estate and inconstant condition of all sublunary things . now , to day full and increased in wealth , honour , pleasure ; to morrow in the waine , and no appearance of it : to day flourishing in health , strength , to morrow faded and fallen . are not all worldly things of as round a figure as the moone , unstable and unconstant ? iohn . . [ the world passeth away and the lusts of it : ] so doth the lustre of it , and whatsoever is desirable in it . . in respect of her obscurity and spots : for the moone in her chiefe brightnesse is clouded and speckled with blacke spots , a darkenesse within her selfe obscureth her : so are all worldly things : the greatest wealth in the world is spotted with many wants , cares , feares ; the highest glory with sadde adversity , and some sense of misery . the most choice and delicate pleasures are but bitter-sweete , moth-eaten , and very alluring baites , covering mortall hookes : here is no light without some darknesse . . in respect of her end and use . for by gods ordinance the moone is set to governe the night , as the sun to rule the day : so the profits and pleasures , and earthly comforts , serve onely for our use and benefit while we are in the night of this world , and vaile of darkenesse compassed and clouded with vailes of sin and calamities , the fruits thereof . . the sunne rising , i see the moone disappeare , and there is no neede of her shine : so when the blessed son of righteousnesse shall rise in the glory upon us , and wee shall walke in that blessed and celestiall light , there is no more need of earthly comforts , that blessed sonne shall drowne and swallow up all the lights of these candles , and of the moone it selfe . as that holy woman and martyr going to her death said , i am now going to a place where money beareth no mastery , rev. . . that city hath no neede of the worlds sun nor moone ; for the glory of god and the lambe are the light of it . now wee proceed to the starres of the firmament , the handmaides of the queene of heaven , who in their nature call us all to the knowledge of god. and by the teaching of grace , they all may be as the starre that led the wise men to christ. in them let us consider , the unconceiveable magnitude of them , the swiftnesse of their motion , their secret , but admirable efficacie and influence ; and all this to be put forth or restrained at the lords pleasure , must needs argue him to be wise of heart , and strong of power , iob . verses , , , . to order so great things , and unsearchable , yea , marvelous things without number . adde hereunto the multitude of them , which thou canst not number : the force and power of them , as mighty armies , for the execution of the lords justice and mercie , which thou canst not reach all this leadeth us into the sense of our owne imperfection in knowledge to apprehend his perfections , that calleth them all by their names . and hence we are called both to acknowledge the power of him that made pleiades and orion , amos . . as also to praise his goodnesse , that made the great lights ; the sun to governe the day , the moone and starres to rule the night . this might stirre up our faith concerning the multitudes of beleevers in the kingdome of christ , which shall be as the starres of the firmament , genes . . . this consideration the lord useth as an argument to confirme the faith of his church , ierem. . . therefore is the lord worthy of praise , psal. . . the stars keepe their courses , and motions , and orbes constantly , and unweariably : they suffer no eclypses in themselves as the greater lights doe : they never deny their light unto others . by which both our faith may be strengthened , and our duty directed . the former the lord urgeth to confirme our faith in the stability , and truth of his promises , ier. . . if the courses of the moone and starres can be broken , then may the seed of israel cease . the latter directeth us , . to stand in our owne orbes with constancy , doing our owne duty as fixed starres , iude . not as the shooting or wandring starres , that is , unconstant and unstable men , carried about with every winde of temptation , doctrin , lust : but we must hold on anweariably in doing our duty . . to shine in grace without eclypses , so farre as is possible . . to deny to none our helpe and light that stand in need . we see one starre differ from another in magnitude , claritie , glory and motion : yet one hindereth not another , one envieth not at another . which noteth . the divers degrees of grace here . for the saints have diversity of gifts , which maketh them as stars , divers in their use and shining , site and magnitude : yet must not be adverse , not envious , not in pride advance our selves above others ; the stars doe not so . the stars have each one their glory : but none of them from themselves . and what hast thou which thou hast not received ? . the divers degrees of glory hereafter , proved by the apostle , cor. . . what a sweet elevation of the soule were it , in beholding the starres , to put our selves in minde of that heavenly glory , wherewith we shall be cloathed ? as the scripture doth , dan. . . they that turne many to righteousnes shall shine as the starres . wee see the stars shine brightest in darkest nights , to teach and excite us in darkest nights of triall , afflictions , and dangers , most to manifest our light of faith , patience , fortitude , and graces . where should fortitude demonstrate it selfe , but in the field and combate ? where doe spices send forth their odoriferous smels , but in the mortar under the pestle ? in every starre we must labour to see iesus christ , who calleth himselfe . the morning starre , revel . . . and the bright morning starre , rev. . . he that overcommeth , i will give him the morning starre , that is , i will communicate my selfe wholly unto him , and make him conformable unto me im my glory : alwayes the proportion of head and members observed . the morning starre is the most bright and shining of all the starres in heaven : see in it the most excellent light , and celestiall glory of christ , wherein the lord iesus excelleth all men and angels , as farre as the morning starre , all the starres of heaven . the morning starre communicateth all his light to the world . in this see christ communicating to the world of beleevers all light of grace and glory . the morning starre dispelleth the nights darkenesse , hence conceive christ that day starre rising in our hearts , pet. . . who by the light of his propheticall and apostolicall word , his spirit accompanying the same , dispelleth the darkenesse of ignorance and errors , wherein we were wrapped in the night of sinne , and unregenerate estate . the morning starre is anteambulo solis , and fitly said to be the suns harbenger , and fore-runner of perfect day : conceive christ our morning star , not onely dispelling and dispersing with the beames of his light , the darkenesse of this present life , which is a night in comparison : but is a pledge of our perfect day , and future glory , who in the morning of our common resurrection will shew himselfe to all his saints in surpassing glory and majesty , above the perfect light of a thousand sunnes . thus wee see the use of the starres in their naturall use excellent and usefull : but in spirituall and supernaturall farre more to the christian and beleever . . behold christ termed the starre of iacob , num. . . here observe . . the originall of a starre is from heaven , not earth : i must conceive of christ otherwise than of other men , which have their originall on earth . but he is the lord from heaven , as god he is from heaven . . yet a starre of jacob. as a man of the posterity of iacob : so i must conceive him both god and man. . this starre first riseth in the horizon of iudea , and ierusalem , see psal. . . and carrieth his light round about to all nations , as the starres . . the use of this starre , is to be a load-starre to helpe us to our haven , that as marriners on the sea behold the pole-star to saile safely , and avoid rockes and shelves : so must wee on the sea of this world looke at this starre , and feare no shipwracke . now come we to consider the inferiour heavens , and in these consider the clouds , aire , windes . the clouds have a voice to teach us , not onely that mighty voice of thunder , which made proud pharaoh confesse his owne wickednesse , and begge prayers , as exodus . . but also a silent voice , every of them being as that pillar of the cloud , which was a signe of gods presence amongst his people , as exod. . . yea , every cloud herein like the cloud of the tabernacle , whereof is said , the glory of god appeared in the cloud , exodus . . i may say as iob . . hearken and give heede to these wondrous workes of god. who is the father of rame , iob . . that is , besides the lord ? what power is there that bindes the waters in the thicke clouds , so that the cloud breaketh not ? iob . . and if thou dost know who it is that maketh the clouds to labour to water the earth , and who it is that turneth them about by his government to doe whatsoever hee commands them on the world for punishment or mercie ? yet dost thou know how god disposeth them ? the varietie of them , the wondrous workes of him that is perfect in knowledge ? iob . from verse . to . canst thou tell how the bottles of heaven are filled ? how they being of infinite weight and magnitude , are hung as in a ballance in the soft aire , without any other , stay than his word ? how the windowes of heaven be open to raine downe fatnesse and plenty ? psal. . . surely in these things the lord left not himselfe without witnesse amongst the gentiles in giving them raine and fruitfull seasons , act. . . and much lesse among us in the church , to whom by the teaching of grace they proelaime his wisedome , power , justice , mercy , as also his glory and majesty , who rideth on the clouds as on a horse , and turneth them what way soever he pleaseth . as they leade us to god , so they serve to afford us many excellent meditations . doe i see the raine fall from the clouds to water the earth , and returneth not in vaine ? isa. . . i must see the worke of the word preached upon my earthly heart , for the moystening , softening , and changing of my heart ; for preparing it to fruitfulnesse : and preserving it in fruitfulnesse , for it shall never be in vaine , but doth the worke for which it is sent . never was a greater plague in israel , than when for three yeares and a halfe it rained not on the earth in ababs time : a greater plague cannot be in this life , than when the raine falleth not to the moystening the furrowes of our hearts . . doe i see the clouds to be as a shadow , and cover against the heate , parching and burning of the sun : i must herein behold the lords protection , as a covering cloud , or shadow , saving his saints from the sunne of affliction and persecution ; which will burne up those that are not defended , psal. . . they shall abide under the shadow of the almighty . here is another manner of shadow than iona'hs gourd . i will run under this shadow , ( saith david , psal. . . ) and the sunne shall not smite me by day . . doe i see the raine-bow in the clouds ? i must meditate of gods faithfulnesse , who hath set it as a signe of mercy and patience : yea , i may carry my mind beyond the temporall ; and conceive of gods everlasting mercy in christ , in whom i come to the throne of grace , which is described to have a raine-bow round about it , rev. . . . when i see the cloud disperse it selfe upon all grounds , and raines fall on good and bad ; i must learne to distill my goodnesse to all in generall ; good and bad , friends and enemies . and so show my selfe a childe of my heavenly father , who letteth his raine fall on the just and unjust , mat. . . . when i see the dewes of small raines , which is the joy and life of flowers ; i must in them beheld iesus christ , who compareth himselfe unto dew , hosea . . i will be a dew to israel : the dew presenteth it selfe in faire weather : so christ is neare , when gods face and favour is calme and pacified . the dew refresheth and reviveth withering medowes : so christ by his grace , refresheth and quickneth drie and dead hearts , remitting sinnes , and infusing moysture of grace and holinesse , to make them fruitfull in all good workes . the dewes temper and allay great heate and parching of the sunne : so doth christ coole the burning heate of his fathers wrath ; and quencheth the fiery darts of the devill , cooleth the heate of persecution ; and all , that wee may become and continue fruitfull . without these dewes from heaven , is no expectation of fruits in earth , and without christ and his grace , we can doe nothing at all . . i see a morning dew and suddaine raine soone dryed up : i must looke to the soundnesse of my grace , faith , and comfort , that it bee not as an hasty raine , or an heritage hastily gotten : that it bee not as the righteousnesse of ephraim . hos. . . as a morning dew , by sun-rising suddenly vanished and gone , when is most neede of it . hence learne to strive against hypocrisie . . in beholding the clouds , what a profitable meditation were it to consider them as the glorious charriot of christ , wherin hee ascended to heaven , and was taken up in the cloude from the sight of his disciples , acts . . and wherein hee shall descend in great glory and majesty to judge the quicke and dead , matth. . . as also how serviceable the cloudes shall be unto us , as unto our head ; when in the last day we shall be taken up into the clouds to meete the lord in the ayre , and so shall bee ever with him , thes. . . now come wee to the ayre , which is not in vaine , but may also leade us to god ; for it hath expresse impressions of his fingers . for , it truely and really subsisteth , though it bee not seene : so hath also the lord the maker thereof , a reall but invisible existence . it leadeth us by the hand , to the ubiquitie of god ; for it is every where , and in every open place and secret , in townes and fields , and widest deserts ; it is in the bowels of the earth , in the bottome of the sea , within us , without us . euen so must i conceive god present , at and in all places , immediately compassing me every where as the ayre . nay , hath place in my heart and minde , that as surely as i continually draw the ayre into my body , heart , and braines : so is the lord much more present within mee . this will not let me shut him up in heaven , whose essence is not more there , than in this inferiour world ; though his glory and majesty shine clearer there . neither to thinke him far absent , nor by walls , doores , windowes , closets or chambers , kept from seeing or knowing my waies , no more than ayre : but i shall continually stand in awe , and feare to offend him . i see the ayre , the preserver of my life , that without it , i cannot continue any whit , but presently perish , so as wee may say of it truly , as the apostle of god himselfe : in it under god wee live , move , and have our beeing , acts . . the ayre of it selfe is darke , but yet admitteth the sun-beames to penetrate it , and lighten it . so must i , a chaos of darkenesse in my selfe by nature , become a receptacle of light , and receive the beames of grace , from the sunne of grace and righteousnesse . as no creature wanteth a voyce to teach man ; so no man ought to be ashamed to learne , by whatsoever god will teach him : amongst the rest , there is not almost any naturall thing which poynteth us out to more spirituall use , nor affordeth more sweete matter of divine meditation than the words , which both leade us unto god , and into our selves , both for humiliation and direction . it hath an apt resemblance and image of god in it . . in the subtilenesse and invisibilitie of the nature of it . no man ever saw the winde : thou canst notisee it , saith christ ; the way of the winde is not known : so no man saw god at any time , and his waies are unsearchable , and past finding out . the swiftnesse of the windes may note gods omni-presence , who is saide to ride on the wings of the winde . . in powerfull motion and efficacy of it , which no man can hinder or resist . for this invisible creature , hath a mighty force in tearing , rending , driving afore it whatsoever standeth in the way ; trees , houses , nay , the raging seas , the ponderous clouds , yea , the rockes and mountaines , and is able to shake the very foundations of the earth : and who seeth not here a lively resemblance of the omnipotent power of god , whose mighty arme worketh so unresistably in all the things of nature , yea , of grace , rending the hard rockes of our hearts , and casting downe lofty mountaines , exalted against grace ? who art thou that canst resist the spirit in man ? . in the freedome of his motion , the winde bloweth where it listeth , iohn . . no man can make the winde blow , nor leave blowing , but it mooveth it selfe , and resteth freely . and herein should wee cast our eyes on the lords free working , as in all the workes of nature , so of grace . he will have mercy where hee will ; and harden whom hee will. he will send the windes of his grace , and they shall heare the sound of it in this region , not in that ; in this congregation , not in another ; yea , this heart in the same congregation shall have the sound , and not another . hee will blow a stronger gale , a fuller blast , a greater measure of grace on some , than on another . hee may doe with his owne as hee will. and all things worke the same spirit to every one severally , as hee will , . cor. . . . in the secrecy of his working of mighty worke : the winds are invisible , but worke wonders in every place open and secret ; but in a most still and silent manner : for thou knowest not whence it commeth , or whether it goeth . whereby the lord leadeth us to the secret worke of the spirit in our conversion . as the subtile winde pierceth by the tenuity of his substance into every cranney , and no man can keepe it out : so doth the spirit of god blow into the very secrets of thy very conscience . the woman at the well wondered how this winde could so pierce her , which brought a sound of all that ever shee did . who is acquainted with the worke of grace in himselfe , and hath not woundred after how unspeakeable a manner this winde hath blowne upon him ? . what a still voyce he heard behinde him , directing him , and perswading him to the good way . but stronger than all power of man or angels , and still followed with inward motion , to provoke him further . . how after a secret and unknowne manner , these gracious windes have dissolved the clouds of iniquitie , and watered the earth of his heart with raines of repentance , and godly sorrow ; and ever since have kept his heart softened and humble . . he knoweth not how ; but these blessed windes have dispersed the noysome vapours and corruptions of his heart : scattered the clouds of ignorance , errour , infidelity , doubts , feares , and cleared the heavens to him ; that now he chearefully beholdeth the sun-shine of gods favour in christ , and walketh in the light and comfort of it ; and see●h nothing . why ? but he heareth a still voyce and sound of this winde , the testimony of the spirit , witnessing the pardon of his sinnes , and his assurance of acceptance and reconciliation . . hee findeth a secret voyce and sound of the winde making requests in him , with sighes which cannot be expressed . this secret breath and inspiration of the spirit , giveth him breath , and maketh him frequent and fervent in prayers ; to which hee was as heavie as a beare to the stake . . he findeth the sound of this winde , not onely as the voice behinde him , but feeleth the power of it as a strong blast behinde him , to drive him forward in the waies of god. and whereas before hee was as the shippe that lay wind-bound : now having a faire gale of winde , he is as a shippe under saile , that goeth as swift as an arrow : hee can comfortably pray , reade , heare , meditate , admonish , watch as an active man in godlinesse : as a bird flying with the winde , flyeth swifter . in all these things wee may and must admire the greatnesse of god , who hath laid up the windes in his treasury , and rideth upon the wings of the wind , psal. . . & made them the wheeles of his chariot . the consideration of the windes , leades us into our selves ; and that , . for humiliation : for who knoweth the nature of the wind , the place of the winde , the way of the winde ? he would have us humble , not onely by the ignorance of minde in divine things , but even in naturall . . see in the winde our owne vanity . lord what is man ? iob . . remember that my life is but a winde . . inconstant as the winde , a short puffe which none can lay faster hold on , that on the winde : all humane things are as light as the winde . . suddenly past away from us : even sometime so soone as it commeth . . it returneth not againe , no more than the winde , psal. . . hee remembred , they were as winde passed , not returning againe . . for instruction : shall so fierce a creature bee at a becke , and shall not i ? . i see this mighty creature obedient and subject to god , mat. . . who is this to whom windes and seas obey ? doe they testifie to christ that hee is the sonne of god , and shall not i heare his word , and acknowledge him my lord and my god ? . when i see a boysterous winde , and tempest arise , and carry away light things ; as feathers , straw , chaffe : i must take notice of the miserable estate of wicked men , on whom destruction and feare shall come as a whirle-winde , prov. . . they shall be driven away as chaffe and feathers in the winde , psal. . job . . the wicked shall bee as stubble before the winde , and as chaffe which the storme carrieth away . this was ieremies meditation , chap. . . . when i see or heare great windes doe great harmes , to blow downe houses over mens heads , unroote oakes , and strong trees : i must now looke to my foundation and rooting in grace , be sure i bee founded on a rocke , that when raines fall , windes blow , and stormes beate against my house , it may stand , matth . . if wee builde our walls with untempered morter , it shall fall ; a great shower shall come , and hailestones shall cause it to fall ; and a stormie winde shall breake it , ezek. ● . , . . when i see reedes and rushes tossed and shaken with every winde , i must looke to my stablishing in the doctrine and profession of godlinesse , that i bee not carried about with every winde of libertine doctrine , every puffe of temptation , every frivolous humane invention , every frowne of superiours , every threatning of the times , every crosse occasion , as a man unstable in the grounds of received truth . iohn baptist was not as a reede shaken with the winde ; as many unsetled heads , carried into all novelties , conceits , and opinions , that no gid die conceit can bee broached , but shall finde favourers and admirers of things in true judgement to be explored : but labour for soundnesse within . wee have seene many faire apples and peares hanging on a tree lovely in sun-shine , which in the next whistling winde quite fall off , because they were rotten or unsound at the core . wee are yet in some calme , but the storme riseth suddenly , wee know not how soone wee shall bee shaken , many prognosticks of foule and stormie weather are upon us . let us bee wise and settle our selves in sinceritie of heart , and sounde love of the truth , which shall hold us on our foundation , when others shall bee overturned . thus the prophet , having sufficiently by the eyes of his minde , drawne much matter of meditation from the heavens ; he casteth downe his eyes on the earth , in the last verse of this psalme , and with admiration , saith , o lord , how wonderfull is thy name in all the earth ! noting , that not onely the heavens , but also the earth , being rightly considered , may offer unto us abundant matter of divine meditation . seeing then the whole hosts of heaven and earth are before thee , complaine not thou wantest matter whereon to meditate . come then , and see what great works the lord hath done in the earth , and hearken what a loud voice it hath to leade us unto god and our selves . see iob . . consider what barres , or engines , what mighty foundations uphold the massie substance of the whole earth and sea , that the infinite weight should not fall through the soft , thin , and compassing ayre , where no man can make a feather hang without some stay . this was iobs meditation , which ledde him to the infinite power of god , who hangeth the earth upon nothing , iob . . the whole frame of the heavens hath no other collumes than the ayre , the ayre leaneth on the earth , the earth hangeth on nothing but the mightie and powerfull word of god. from the unmoveable strength and stability of the earth , whose foundation cannot be shaken : we may fruitfully meditate of the stable and undoubted truth , and certainty of the word of the lord , both in his promises , and menaces : isay . . my hand hath laid the foundation of the earth : therefore heare , o iacob , he will doe his will in thee , o babel , &c. psalme . , . they that trust in the lord shall bee as mount sion , and stand for ever . as the hils compasse ierusalem , so doth the lord his people . from the earth which is full of the goodnesse of the lord , psalme . . wee behold the riches of god , whose footstoole it is . the bountifulnesse of god , who hath given it to the sons of men , psalme . . and made it our table , prepared and furnished with all dainty foode ; our house in which wee dwell , and a kinde and liberall mother affording us all her riches and store at all times . . the providence of god , who cloatheth the grasse , and decketh the earth : and will hee not much more them that feare him ? mat. . . the justice of god in the barrennesse of the earth ; a fruit of our fall and sin , and a just curse of the barrennesse of our owne hearts : a fruitfull land hee turneth to barrennesse for the sinnes of the inhabitants . from the earth wee may raise sundry instructions concerning our selves : . matter of humility : it being our common mother whence we come , and whether we must returne . dust thou art , and to dust thou shalt returne . the same in the fading of flowers , withering of grasse , and the mowing it downe , put david in minde of the fading prosperity , and unavoydable mortalitie of men , psal. . , . our matter is not iron , steele , &c. but grasse . all flesh is grasse . this sense of our mortalitie should quicken the care of immortalitie . . heavenly-mindednes . seeing the earth is but a pricke or a point in comparison of heaven , and so should it be unto us : who would lose an infinite for a finite , a thing of nothing ? see we not the earth hiding the wealth of it within the bowels , all the rich mettals , minerals , and costly stones ? and why conceive not we hence their nature ? her selfe would cover these from our eyes , that we should not set our hearts on them , nor they hinder us from better things . . love and labour after gods word . i see what paines men will take to digge and fetch out metals , as silver , gold , &c. why should not i digge deepe for wisedome , and esteeme gods word as gold tryed by the fire , worth much paines and labour ? prov. . . . i see the earth receiving seede , returne abundant fruit , according to the cost and paines of him that manureth it . oh where is the thankefull returne of fruits of grace , which i should bring unto god for his cost , and manuring of mee ? every good heart and good ground must doe so , matth. . . every faithfull soule , as a fat soyle , must bee in some proportion answerable to the meanes , lest beeing often watered , and remaining fruitlesse , we be neere a curse , &c. heb. . . we come now to particulars . looke upon the plants and trees . . and put thy selfe in mind , to become a tree of righteousnesse , the planting of the lord. . thou seest the tree stand firme upon his rootes against windes and tempests : see thou be firmely rooted on christ , lest the blast of persecution shake thee . . thou seest the tree well planted not onely greene , but fruitfull . art not thou as a tree planted by the rivers of waters , in gods garden and orchard of grace ? hath not hee warmed thy heart with his sunne of grace ? and watered thy soyle with fruitfull showers ? doest thou now , not onely become truely regenerate , moystened with the spirit of grace , to make thee flourish and looke greene ; but also bringest pleasant fruits unto the lord ? else looke for the axe to hew thee downe , and cast thee into the fire . . i see a good tree bringeth not fruits onely , but good fruits , and an evill tree bringeth forth no good fruit : no man gathereth grapes on thistles . by my fruits must i bee knowne . a good and a bad tree may bring forth leaves , and armes , and greenesse alike : so good and bad have many externall things alike in common , as wealth , name , beauty ; yea , hearing , speaking , profession . but good fruits from good juyce and sap , are proper to good and living rootes : i must examine the goodnesse of my fruites . . i see fruitfull trees the more laden , the more they encline and bow themselves downe neare the ground , offering their fruite to every gatherer : so must i , the more fruitfull in grace , bee the more humble , and free , and beneficiall to every one that can gather any thing from me . . what particular can i behold , and not gather some spirituall fruit ? see i a palme tree ? it is an image of a just man thriving by afflictions : the more weight the more growing , psalme . . looke i upon a vine ? christ compareth himselfe to a vine , iohn . and the faithfull to the branches set into him . how many meditations may one draw hence ? nay , the very thornes and briars teach us to beware of earthly and choaking cares , luke . . and pleasures which choake the word , that the seede of god cannot thrive in their hearts ; besides the sight of our sinne , in the abundance of them . aske the beasts , and every one of them will teach thee something , iob . . all the beasts on a thousand hils are the lords , psal . in the lyon , behold the lyon of the tribe of iudah , who foyled the roaring lyon. in a lambe , see the lambe of god that taketh away the sinnes of the world . in a sheepe , note the wandring disposition , isay . . and the duty to heare the voyce of christ the shepheard , and follow him , ioh. . in a goate , a stinking creature , see the image of a reprobate , who shall bee set on the left hand , mat. . . in the oxe and asse , to know our master that feedeth us , isay. . in the horse and mule , indocible creatures , who cannot bee taught by rules , but by over-ruling and bridling ; see our untaught and refractarie nature : therefore let us not bee like them , psal. . . in the little emmet , see what providence and diligence thou art to use ; while time lasteth to lay up for time to come . avoide lazinesse , and idlenesse , and know thy season , prov. . . in the contemptible worme , trodden under foote : consider the humility of christ , who was as a worme and no man , psal. . let the same minde bee in you . thus shall wee use them as their lords , when wee see the lord in them . and while we cannot bee beyond them in strength of body , quicknesse of senses , and swiftnesse of foote ; wee shall be beyond them in discourse of minde , and in divine and spirituall contemplation . looke on the birds upon and about the earth , and consider from them all : . the providence of god ; they reape not , nor spin , and yet are fed : a sparrow falleth not to the ground , without his will , matth. . . [ are not we better than they ? ] . in the dove wee have a lesson of patience , meekenesse , innocency , simplicity , without wrath or revenge matth. . . david mourned for sinne , like a dove . . the turtle , crane , and swallow , teach us wisedome to know our seasons , ier. . . let us learne to know the day of our visitation . . the eagle , to flye unto christ where ever he be , in earth or heaven , mat. . . . the henne brooding her chickings , puts us in minde of gods mercy , in gathering us , and stretching the wing of his mercy over us , matthew . . wee have no safety but under him ; wee lye open to prey and spoyle without him . . the raven of the valley must put children in minde of their dutie towards their parents , least they picke out their eyes , prov. . . . the nests of birds must put us in minde of our saviours poverty , matth . . if we want such conveniences , wee must bee content as he was . . the taking of silly birds in a net or snare , must put us in minde , to beware of hasting to sinne , which is as if a bird should hasten unto the snare , prov. . . looke upon the sea and fishes , and behold the wonders of god in the deepes . . who is it , who calmeth the sea by his power , and by his understanding smiteth the pride of it ? who measureth the face of the waters with a compasse ? iob . , . and keepeth it from flowing over the earth ? . the sea is like unto god , an inexhaust fountaine ; for when so many flouds and rivers are run out , as so many thousand millions of creatures enjoy : it is not diminished , but remaineth in the same fulnesse : for this is the river of god that is full of waters ; psal. . so the lord is a sea of grace : the more he giveth , himselfe hath never the lesse . . i see all rivers runne into the sea , and pay a tribute to that whence they doe receive : so , as all is from god , all must returne to him by way of thankfulnes . . i see the sea obey his maker , keepe his bounds and banks ; i must feare god , shew my obedience , stand in my vocation , ier. . . i see in the sea a mappe of the misery of mans life ; it floweth and ebbeth : seldome is the sea quiet , but after a little calme , a tempest riseth suddenly . so i must looke for stormes upon this sea of so troublesome a world . . in the sea are innumerable creatures , small and great : there walke the shipps , there play the leviathans ; some of which have beene found sixe hundred foote long , and three hundred and sixtie foote broade all which sheweth the power , wisedome , and providence of god : for all these doe waite on thee o lord , psal. . . . in the fishes , it will not bee fruitlesse to consider what miracles god hath wrought by them . ionah saved by a fish : two fishes multiplyed by christ , to feede five thousand men , besides women and children : how christ made himselfe known by a great draught of fishes , mat. . . . when i see fishes caught in a net , or hooke unawares : consider the folly of men taken by baites of pleasure ; and thinke no more of their time , but are taken , as fishes , in an evill net , eccles. . . when i see a fisher cast in his nets to catch fish , i may enter into a large field of the net of the gospel , cast into the sea , matth. . . and of ministers the fishers of men , matth . . and of the pulling men out of the sea of the world , by the power and preaching of the gospel ; as is shewed in that propheticall vision of ezekiel . , . thus have wee shewed how all earthly things may minister heavenly meditations to heavenly mindes . how a good man will and may easily fall out of earthly talke into heavenly for when hee mindeth heaven , and the carnall man earth ; both are in their elements . the fire of the one , namely the spirituall man , heaveth him vpward , and the earth of the other presseth him downe , and burieth him alive wee have seene by the former discourse , that no man wanteth preachers to helpe him towards god. every creature may be a preacher to him , in whom the spirit first inwardly preacheth : & wee may take notice how barren & fruitles our mindes are , & how frothie our speeches by our owne defects . god is not wanting to us neither in his word , nor in his works , neither in the scriptures , nor in the creatures ; but is stil teaching , counselling , admonishing and justly condemning those that in both remaine untaught . wee will conclude the treatise with the words of iob ; behold these are a part of his waies , but how little a portion heare we of him ? and who can understand his fearefull power ? finis . notes, typically marginal, from the original text notes for div a -e to be in christ as a member how ? how we come to be in christ. the happy estate of a man converted . how to know a man in christ . note . . note . note . how a man in christ sinneth not . note . how to know that the spirit of christ is in me . . note . . note . . note . . note . . note . . note . vnum relatorum ponit alterum . how to know that christ is in us . triall . . note . . trial. imitation of christ , wherein . i. ii iii iv. v. to be in christ is an estate . . honorable . . comfortable . . safe . . fruitfull . perfect . rom. . . non quoad substantiam , sed malitiam . resemblance between the first and second creation . . the author . the matter . . the manner . . the order . . the qualitie . . relation the new creature discerned by foure properties . note of a new creature . . note of a nevv creature . . note of a nevv creature . thes. . . the nevv creature hath all nevv . . new life . new birth . . a new soule . and faculties . . new senses . a whole new condition . a new death . . note of a new creture . . meanes to be used in this work of grace . . word preached . . faith. . strife . . prayer . why a man must be a new creature . reas. . reas. . reas. . reas. . reas. . vse . second creation no lesse powerfull than the first . . conclus . reason . reason . . conclus . conclus . . conclus . conclus . . conclus how to grow up in this new creation . . in humility . . infaith . . in beautifull graces . how to demeane our selves new as creatus . . manifest and maintaine this image . resigne our selves to christ our second creator . move as new creatures . . converse among new creatures . how ? esa. popery in some sense rightly called the old religion . . live as new creatures . priviled●es of th● new creature . a new condition . covenant . . life . notes of heavenly life . . inheritance . new creatures denominated from imperfect nevvnesse . new creatures , how upheld . why the new creature is so hated in the world . notes for div a -e the voice of the creatures in generall . i. ii. iii. iv. vi. vii . mundi creatio , scriptura dei clemens . how to meditate of the creatures . instance shewed . . in the heavens . . their height . . their matter . . their forme . acts . . their firmenesse . their motion . . meditations from them as they are still in our eye . ii. the light . iii. the light bodies . . his magnitude . his brightnesse . his motion . . his s●tting . . his eclypse . his burning heate . . his resemblance to christ the son of righteousnesse . cant . . the moon . . the moon resembleth the church gal. ▪ . ecclesia sua habet tempora , viz persecutionis , pacis , &c. amb hex . lib. cap. ecclesia videtur at luna deficere , sed non deficit : obumbrari potest , deficere non potest . orbis lunae integer manet cum totus non ful get , &c. iii. the moone resembleth this world in . inferi●riti● . . mutability . . obscuritic . vse . . disappearing . of the starres . psa. . ii. iii. iv. v. christ the morning starre . christ the starre of iacob . of the clouds . cloudes lead us to god. ii. dewes resemble christ. of the ayre . i. leading to god many wayes . iii. iv. of the windes . i. windes resemble god. motum scimus , motum nescimus . ii. windes leade us into our selves . the earth i. iii. iv. of trees and plants . of the beasts . of the birds . of the sea and fishes vox dei est in om nibus , per ominia , de omnibus , & ad omnia , loquens nobiscum semper & ubique . iob . . christs combate and conquest: or, the lyon of the tribe of iudah vanquishing the roaring lyon, assaulting him in three most fierce and hellish temptations. expounded, and now (at the request of sundry persons) published for the common good, by tho. taylor, preacher of the word of god, at reeding in barkeshire christs combate and conquest. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) christs combate and conquest: or, the lyon of the tribe of iudah vanquishing the roaring lyon, assaulting him in three most fierce and hellish temptations. expounded, and now (at the request of sundry persons) published for the common good, by tho. taylor, preacher of the word of god, at reeding in barkeshire christs combate and conquest. taylor, thomas, - . [ ], , [ ] p. : fold. table printed by cantrell legge, printer to the vniversitie of cambridge, [cambridge] : . running title reads: an exposition of christs temptations. a treatise. with an index. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -- temptation -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion christs combate and conquest : or , the lyon of the tribe of ivdah , vanquishing the roaring lyon , assaulting him in three most fierce and hellish temptations . expovnded , and now ( at the request of sundry persons ) published for the common good , by tho. taylor , preacher of the word of god , at reeding in barkeshire hebr. . . ¶ for in that he suffered and was tempted , hee is able to succour them that are tempted . tentatus est christus , ne vincatur à tentatore christianus . august . printed by cantrell legge , printer to the vniuersitie of cambridge . . ❧ to the right worthy and noble knight , sir fravncis knollis , and the vertuous ladie lettice his wife , all blessings of this life and a better . sir , when that great prophet moses , was to bee confirmed in the certainty of his vocation for the deliuerie of gods people out of egypt , a there appeared vnto him in the wildernesse of mount sinai , b an angel of the lord in a flame of fire in the bush : c and he looked , and behold the bush burnt with fire , and the bush was not consumed . a sight at which moses d wondred ; and so may we . but if you please with moses , e to turne aside to see this great sight ; that is , f drawe a little nearer to consider it , this it is : i. the bush ( which at that time betokened the people of israel , g vnder the oppressions of egypt ) signifieth the church of god : for , . as a bryar-bush is a base and despicable thing , made for nothing but the fire , or to stoppe a gappe , or some other base vse : so seemes the church and members to bee in the eies of men ; in so much as not the most eminent members , the blessed apostles themselues , are h despised , and accounted the filth of the world , and the off-scouring or out-sweepings of all things : but the head of it , our lord himselfe , was in the eyes of men without i forme or beauty , despised and reiected of men , who hid their eies from him , and esteemed him not . . as a bush pricketh & vexeth him that deales roughly with it ; so shall the church of god bee as a stiffe and prickly bramble , to vex , and wound at length , all the proud enemies of it , so as k all that lift at it shall be torne , though all the people of the earth should be gathered against it . . as the creatures for their owne safetie make their neasts and muses in a bush ; so the mightie creator ( not for his , but the bushes safetie ) vouchsafeth l to dwell in this bush of the church . this bush was in mount m horeb , and god was in the bush : euen so the church is in the mountaine of the lord , lifted vp ( as a mountaine aboue the vallies ) in holinesse and priuiledges aboue all the earth besides : for of this mountaine the lord hath said , n there will i dwell for euer . ii. the bush burnes with fire : in this resemblance is shadowed the oppressed estate of the israelites in the egyptian furnace : and by fire here is meant , the most painfull , and pitifull afflictions and miseries , which seaze vpon the church and members , as a raging and deuouring fire vpon a drie bush : for , . fire is a diffusiue and spreading element , catching whatsoeuer combustible matter is neere it : euen so not a sprigge of this bush of the church , shall escape the flame of affliction , but whosoeuer will liue godly in christ iesus , o shall suffer persecution : for either the fierie darts of satan shall scorch them within ; or they shall bee ●inged with the fierie p trialls of the worlds hatred ; or at least , they must looke to bee be-smeared , and blacked in their names , with the colli● and smoake of odious , false , and scandalous imputations : and what are q gods people ( saith one ) but the fe●el of the wicked worlds fierie indignation ? . fire shineth and enlighteneth : so the afflictions of the church , as fire enlighten the minde , r teach the statutes . the rodde and correction ( saith salomon ) s giue wisedome : and the lord t openeth by correction , ( saith elihu ) the eares of man which he had sealed : in which vse , this fire of affliction becomes as an other u pillar of fire , to enlighten and guide the israel of god , in the night of their wandring through the wildernes of this world , towards their land of promise that heauenly canaan . . fire giueth heate and warm'th : so the heat of this fire of affliction melteth and thaweth our frozen hearts , condensed and congealed by the pinching aire of cold securitie : this fire kindleth deuotion , enflameth our zeale , x warmeth our praiers , and makes vs hote s●tors for releefe . . fire softneth and smodreth mettalls : y pharohs steely heart will melt and soften while it is in this hote furnace : yea , in the same man it separateth drosse from pure mettall , and like that fire which burnt only the z bands of them that were cast in , but not their bodies ▪ so it only consumeth the corruptions , but preserueth aliue the children of god , who onely walke at more libertie and further enlargement in the fire , then they did out of it ; and as gold , come forth more purified , more glorious . . fire is a climbing and ascending element : so the fire of affliction marketh the heart to ascend , and raiseth the thoughts to heauen-ward . miserie maketh the prodigall a bethink himselfe of his fathers house , when he is a great way from it : and this is the fire which moses saw seazing vpon the bush . iii. the bush burning is not consumed : b signifying the preseruation of the church and members ( as israel in egypt ) in the hottest furnace of their afflictions . well may we wonder , that so flaming and terrible a fire , falling vpon so contemptible a bush , and so dry and despicable a shrub , should not presently turne it into ashes : for why ? is the fire too weake ; or is the bush so strong as to defend it selfe ; or is it not disposed or apt to bee burnt and consumed by so fierce a fire ? certainly it is not from the impotencie of the fire , nor from the strength or constitution of the bush ( which is in the matter of it as combustible as any chaffe , and as easily destroyed as any stubble ) that it is not consumed . but , . this fire is not kindled against the bush , out of the sparks of gods wrath , and indignation ( which is indeed a c consuming fire ) but of his fatherly affection and loue , not for the hurt of the bush , but for the d profit of it : not to destroy the persons , but the sinne for the persons sake . we haue indeed kindled , and blowne vp our selues a e violent and deuouring fire , which god might send into our f bones , to burne vs vp , as fire burneth the g forrest , and as the flames set the mountaines on fire : but the h mercie of god is as water to quench this fire , ( for else would it burn to the bottome of hell ) and in stead of a i furnace of furie which melteth away his enemies , he setteth vp in zion , a furnace of fauour , onely to melt the mettall , k consume away the drosse , and refine his chosen ones to become vessells of honour . . because the fewell of the consuming fire of gods wrath are slaues , not sonnes : those wicked brambles , which if they escape one fire ( saith the l prophet ) they fall into another , which shall consume them : but not this bush , which is onely made brighter and better by the flame , but not blacker , not worser . the chaffe and stubble must feede the fire of wrath , neuer to come foorth more ; but the pure mettall is cast into the furnace to come foorth so much the purer , as it hath beene the longer tryed . . because the m angell of god is in the bush . this angell was iesus christ , the lord of the holy angells , and the great angell of the couenant . for moses saith expressely of this vision , the lord appeared vnto moses : and , god called vnto him out of the middest of the bush : and s. luke , n recording the same vision ; after that he had called him an angell , bringeth him in , saying , i am the lord of abraham , &c. this same presence of the sonne of god , was noted the cause why cast vpon one kinde of serpent , they kill him : so much more 〈◊〉 it is , that the lea●es of gods word , which properly belong to the bush of the church , and opposed to satans poysoned temptations , ouercome and master them . and thus as g moses requested that the blessing of him that dwelt in the bush , might come upon the head of ioseph ; euen so , the good will of him that dwelt in the bush , come vpon your head , vpon the head of your vertuous lady , vpon the heads of your children , to the sweetning , and crowning of your age : and blessed of the lord be your portion , for the sweetnes of heauen , and for the sweetnes of the earth , till you be satisfied with fauour , and filled with the blessing of the lord. amen . reeding , octob. . . your worship● in the lord to 〈…〉 ▪ tho. taylor . in christs temptation consider , . the preparation : parts , . christs entring the lists : here , time : then. when he had been baptized . when he vndertooke his high office . when the spirit had descended vpon him when he had receiued testimonie from heauen that he was , the sonne of god. the teacher of the church . person : iesus . guide of his way : was lead of the spirit . here , the guide : the spirit . the manner : was lead . place : into the wildernesse . ende : to be tempted of the deuill . here , author , the deuill . end it selfe : to be tempted . his expectance of the enemie : here three things : how he was furnished : he was filled with the holy ghost , luk. . . his companie : he was with the wilde beasts , mark. . . his employment : he was tempted within that time , luk. . . with lighter onsets . he fasted : in his fast , time : forty daies and forty nights . effect : he was afterward hungry . entrance of the aduersaaie : where , the time , then , when christ had fasted , and was hungry . the name of the aduersarie , the tempter . the manner of his entrance , he came : in an assumed shape , externally . the combate it self , in fierce onsets . first consists of an assault : in it the ground : if thou be the sonne of god. the inference : command these stones to be made bread . here , facilitie , commaund . readinesse of obiect , these stones . vtilitie , to be made bread . repulse : in it the manner : it was , . reasonable , . meeke , . modest . the affection , negatiue ; but : coniunction discretiue . the matter , a testimonie of scripture , it is written . parts of the testimonie ; negatiue , man liueth not by bread onely . affirmatiue , but by euery word which proceedeth , &c. second consists of preparation : here the time : then . the place , set downe , in generall , the holy citie : luke expresseth it to be ierusalem . in speciall , a pinacle of the temple . the manner how christ was conueied thither , in . things , hee tooke him vp . hee set him on the pinacle . temptation : in it , assault : in it , the ground , if thou be the sonne of god. the matter , cast thy selfe downe . here , the action , cast downe . the agent , thy selfe . the place whence , from hence , saith luke , where mean the argument to perswade him , a testimonie of scripture , in which generall consideration , it is written . speciall matter : as abused by satan . in his right vse . here , angels ministerie , keep thee . who seales their commission , he 〈◊〉 the limitation , in all thy wayes . the manner , they shall beare thee in 〈◊〉 repulse : in it , resistance : iesus said vnto him . reason ; scripture alledged : for it is written to the contrarie . in the allegation , who must not tempt , thou . who must not be tempted , the lord. thy god. action of tempting . third : in it assault : in it , preparation ; in it choise of a fit place : here what place it was ; the toppe of an exceeding high mountaine . how christ came thither ; the deuill tooke him unto , &c. why he chose that place . a vision represented : here what it was , all the kingdomes of the world , and the glory of them . how he represented them , hee shewed him . how long the fight lasted , in a moment , saith luke . dart it selfe : in it a profer : all these will i giue thee . a reason : for they are mine , and to whom i will , i giue them : in luke . the condition : in it the matter , worship me . the manner , fall downe : if it be but externally . repulse : in it , the deniall ; but iesus answered . the manner ; auoid satan : sharpe in the title satan . commaundement , auoide . the reason : from a testimonie of scripture ; in it , allegation : it is written . precept : in it person to whom , thou , euery man. the whole man , in soule . bodie . matter : shalt worship and serue , .i. diuine worshippe . obiect : the lord thy god , and him onely . the issue , christs victorie : the time ; when the deuill left him ; then. when christ had stoutly resisted . when all the temptations were ended : in luke . when christ had said , auoid satan . the manner : he departed from him . how long : for a season , saith luke . his triumph a note of attention set as a starre before it : and behold . what we must behold , the comming of the angels vnto christ : here when they come . to whom they come . manner of their comming . their ministerie vnto him ; where how they ministred vnto him , by adoring him as conquerour comforting his soule 〈◊〉 bodie 〈◊〉 why they did so , not for necessitie on christs part ; but their owne duty , as to their lord. the head of 〈◊〉 matth . . vers . . then was iesus led aside of the spirit into the wildernesse , to be tempted of the deuill . . and when he had fasted fourtie daies and fourtie nights , he was afterwards hungrie . . then came the tempter to him , and said , if thou be the sonne of god , commaund that these stones be made bread . . but he answering , said , it is written . man shall not liue by bread onely , but by euery word that proceedeth out of the mouth of god. . then the deuill tooke him vp into the holy citie , and set him on a pinacle of the temple , . and said vnto him , if thou be the son of god , cast thy selfe downe : for it is written , that he will giue his angels charge ouer thee , and with their hands they shal lift thee vp , least at any time thou shouldst dash thy foot against a stone . . iesus said vnto him , it is written againe , thou shalt not tempt the lord thy god. . againe the deuill tooke him vp vnto an exceeding high mountaine , and shewed him all the kingdomes of the world , and the glorie of them , . and said vnto him , all these will i giue thee , if thou wilt fall downe , and worship me . . then said iesus vnto him , auoide satan : for it is written , thou shalt worship the lord thy god , and him onely shalt thou serue . . then the deuill left him , and behold , the angels came and ministred vnto him . ovr lord iesus christ hauing passed the former part of his preparation to his ministrie and office , by his most holy baptisme , ( of which we haue spoken at large in the former words ; ) now hee proceedeth to the second , which standeth in temptation : for as in the former he publikely reuealed himselfe to be that messiah so long expected , in whom saluation is purchased to all beleeuers of iewes and gentiles : so herein he sheweth himselfe most euidently to be that promised seede of the woman , who was to breake the serpents head , and him who was set apart and sent from his father , to destroy and dissolue the workes of the deuill . and therefore this holy doctrine , bringing vs such glad tidings of satans confusion , and our owne rescue out of his hands , must be most welcome to vs ; whereof if we would tast the sweetnesse and benefit , we must stirre vp our best attentions , affections , petitions , to heare with readines , receiue with gladnesse , and practise with fruitfulnesse , such holy instructions as this treatise will abundantly affoard vnto vs. wherein must be handled three things : . the preparation to christs combate , vers . . . . the combate it selfe , with the seuerall assaults , from v. . to v. . . the issue and euent , v. . the preparation hath three parts : . christs entring the lists , by going into the wildernes . . his expecting of the enemie , by his abode and conuerse there . . the entrance of his aduersarie . the first part is enlarged by sundrie circumstances ; as . the time when this combate was , then. . the person opposed , iesus . . his guide , he was lead by the spirit . . the place , into the wildernesse . . the ende why he came thither , to be tempted of the deuill . in the second part , three points are affoarded out of the three euangelists : . how he was furnished , hee was full of the holy ghost , luk. . . . what company he had , he was with the wilde beasts , mark. . . . what was his employment : . he was tempted , luk. . . . hee fasted fortie dayes and fortie nights , and afterward was hungrie ; which was both the effect of his fast , and the occasion of the first temptation . the third generall part , namely the entrance of our sauiours aduersarie , stands in three circumstances : . the time , then . . the name of the aduersarie , the tempter , before called a deuill . . the manner of his entrance , he came . the first circumstance in the preparation is the circumstance of time , noted in the word then ; which is not a word of supplement , but of reference vnto the former historie of christs baptisme , which this immediately succeedeth : as mark. . . immediately the spirit driueth him ( note the present tense ) into the wildernesse : so as christ went directly from iordan into the wildernesse . then ] . when christ vndertooke his high office . . when he was baptized . . when the spirit had descended vpon him . . when he had receiued testimonie from heauen , that he was the sonne of god , and doctor of his church . hence note , that the more god doth grace any man , or aduance him in gifts or place , the more doth satan set himselfe to disgrace and molest him . we read not that the deuill did euer set vpon christ , while he liued as a priuate man , though perhaps he did : but now , his father setting him apart to worke mans redemption , baptizing him , powring his spirit vpon him , and giuing testimonie with him , that he is the son of his loue , now he is assailed with most violent temptations . no sooner is he set apart to his office , therein to glorifie god , and gratifie man , but he is set vpon by satan , a deadly enemy to both . moses was quiet enough till god set him apart to deliuer his brethren , and after that he was neuer at quiet . the like may be said of dauid , an eminent type of christ : while he kept his fathers sheepe , he was at rest ; but if he will set vpon goliah , and be anointed king by samuel , let him looke to himselfe ; saul will hunt him like a partrich , and so narrowly espie his haunts , that himselfe will say , he must surely one day fall by the hand of saul . zach. . . when iehoshuah the high priest ( another type of christ ) commeth to stand before the lord in his seruice , the deuill commeth and standeth at his right hand to resist him . the apostle paul , so long as he was of the strict sect of the pharisies , he was highly esteemed , and liued quiet enough : but when he became an elect vessel to carrie the gospel among the gentiles , then he was tryed and buffeted ; now he knowes that bonds and imprisonment abide him euery where , . cor. . . and . . . satans hostility against god , and his glory , and the meanes of it , forceth him to hinder whatsoeuer may further gods kingdome and hinder his owne . while the prisoner is in fetters vnder bars and bolts , the iaylour sleepes quietly ; and while the strong man keeps the hold , all is in peace : but disturbe him a little , and you shall heare of him . hence it is , that the more weighty any calling is , and the more conscionable a man sets himselfe to discharge it ( which we see in christ himselfe ) the more vigilantly doth satan watch to hinder it . reach once at satans head , and he will surely reach as high as he may at thine . . this is not without the good prouidence of god , who hereby will prooue his seruants , to whom he will commit some speciall worke , whether they will shrinke or no : hee will haue them also to haue good proofe and triall of his strength and faithfulnes in supporting them , that they may the better commit themselues vnto him in time to come , who hath vpheld them formerly , and goe on vndanted in constant walking with him , through the experience of his goodnes . . god seeth ( though satans malice blindeth him ) that his children without such strong trialls should not be so fitted for his seruice . it is a trayning of them to great emploiments , and makes them not onely more expert in themselues , but also farre more able to helpe others in any kind . god would not exempt his naturall and onely sonne from temptations , that he might know how to helpe others that are tempted , heb. . . nor the apostles , for the same end , . cor. . . . all sorts of men , the more they set themselues to glorifie god in their places , the more they should expect trialls . a christian can no sooner giue his name vnto christ , nor the spirit descend vpon him , but satan with all his malice will assault him . christ was no sooner baptized , but he must goe forth to be exercised with satan : and his members also , who not onely by outward profession , but inward sincerity also make a league with god to renounce satan , sinne , and this euill world , shall not want all the molestation that satan can create them . reu. . the red dragon watcheth for the child to be borne , to deuoure it : and such is his malice , that , whom he cannot hinder of saluation , he will hinder of their peace and ioy , as much as he can : if he cannot chase vertue out of the world , he can disgrace it : and if he cannot quite hinder all good proceedings , he will by molestation delay them as long as he may . he is subtile ; if he cannot doe the greatest euill that he would , he will doe the lesser that he may ; as by sanballat he did hinder the re-edifying of the temple . the condition of the child of god is military in this life ; he hath satan and all his army of wicked ones mortall foes against him . many deceiue themselues , who meane to professe religion so long onely as they may enioy peace , and credit , and the applause of the world , so long as they may see christ with a golden crowne and scepter , and follow him into ierusalem with hosanna : but they haue not cast their accounts right , no● weighed the difficulties of sound profession of christ ; and therefore , like the foundation of the foolish builder , when windes and floods rise , they fall downe right ; with shame they forsake christ , and religion and all ; they looke backe and runne backe to the filthines of the world , they embrace a course which standeth with their owne ease : but neuer shall they haue the honour of honouring god , or of effecting any thing which shall bring god true praise , and themselues true peace . it will be the wisedome therefore of euery christian , vndertaking any commendable action , so to looke and begin with god , that euer he haue another eye vpon satan and his malice , both to expect it , and resolue , not to be beaten off for it . shall the israelites beeing set out of egypt runne backe againe , because pharaoh pursues them ? no , but hie them more hastily away . shall i giue ouer my profession , because the greatest part of men hate and reproach it ? no , i must see satans old malice renewed , who casts a flood of poysoned water against christ himselfe ; who should not auoid the same measure of obloqu●e and reproach if he liued againe vpon earth . was it thus with the greene tree ? it is no maruell then if it be so with a drie . shall i neglect my duty , to which god and good conscience tyes me , because i would not displease men , and be thought no medler ? then farwell gods glory , if i goe about to stop the deuills mouth ; which if i could , yet i shall neuer stop his malice . the more publike a mans calling is , the more doth satan aime at him to cast him downe , who doth conscionable intend it : as for example : . the magistrate ; satan stirres vp dauid to number the people , . chron. . . . the minister , beeing the lords standerd-bearer , the deuill seekes to winnow him especially , and begges leaue to be a lying spirit in the mouths of false prophets at once . and both these , because god hath specially instituted these callings for the beating downe of satans kingdome , and lifting vp the scepter of christ : and againe , if satan can foile the leaders , the bands are soone ouercome : smite the shepheard , and the sheep will be scattered ; cast downe cedars , and they will crush many shrubs with their fall . hence must both these be more carefull of themselues then ordinary men , as beeing in greater danger , as men set vpon steepe and slippery hills , beset with enemies to cast them downe : and the lesse that men see these oppositions , the lesse seruice doe they to god or his church : for if they doe their duty in one place or other , they shal heare on both sides both of satan and his instruments . now because the deuill vseth two speciall weapons against those in higher place , to make them vnprofitable or hurtfull , one open , the other secret , it behooueth magistrates and ministers to watch against them both , and fully resolue against both . . satan will stirre vp his instruments openly against them : let either or both rebuke the world of sinne , and force men to walke in the narrow path of life , wicked men grow mad against them , and rage with all open rebukes , and hellish and horrible slaunders , and , so farre as they dare , blaspheme the ordinance it selfe in their hands . hence ieremy was a contentious man with the whole earth , both moses and aaron take too much vpon them . what ? must men now , because they must be counted peaceable , suffer euery man to doe what he list , as though there were no god nor king in israel , till iniquity so abound as it know no bounds , bankes , nor bottome ? no , but we must looke both to the commandement , and to the promise : ier. . . . if sinners be obdurate as iron , and of brasen and impudent foreheads , we must be as brasen walls to make their wickednesse recoyle and bound vpon them ; and with the palme tree rise against the burden that lyeth vpon vs. . if this will not weary them , but they hold on with courage , then he workes more secretly , more dangerously : if he see them inclined to gaine , he will offer them commodities and profits : if ambitious , he will choake them with preferments : if giuen to ease or pleasure , he can easily perswade them to a course of fauouring themselues : and experience shewes how commonly satan preuailes with men some of these wayes : and who would thinke him now an enemie , or in the field , and yet he hath wonne a fort , which open force could not attaine ? and , as beeing in great danger , they must adde to this watch the meanes of their comfort and safety : as . let them looke to their entrance and drift , vndertaking these functions not headily , or hastily , but as christ did with fasting and prayer . how few doe it , who haue much more need then christ had , and are in greater danger then he was ? when ambition , or couetousnesse , or idlenesse , or any thing but earnest desire of gods glory , leads men into these places ( besides that they neuer doe good ) no maruell if they fall fearefully as beeing not fenced ; they cannot say god set them there , or will help them against temptations . . let them looke that they haue good warrant for that which they do , and for euery action of their calling , that they may see themselues to be in gods worke : for so long they haue promise of protection , he will keepe and helpe thee in thy wayes . . let them pray to god for power and successe , notwithstanding their trialls ; which they shall doe , if they see the need of gods strength as the apostle did , eph. . . pray for mee ; and besought the saints for christs sake and the loue of the spirit , to striue with him in prayer to god. seeing high estates are so dangerous , why should not men content themselues with a meane ●ondition , but insatiably gape after promotion ? . high callings are like high trees , vpon the tops of hills , which are subiect to euery winde . . if height could bring content , or a sweet life , it were more worthily desired ; but we see it consumes a man with enuie , and feare , desiring still some thing beyond his present estate . . there is as great sorrow in the fall , as labour in rising , and to come downe in the height is greater griefe . and all this comes vpon a man besides satans malice . lastly , this serues to comfort christians , who are acquainted with temptations in the beginning of their conuersion , and are ready to giue vp all , as seeing nothing but discomfort . for , . it was the lot of christ the head . . it is a cursed peace to be at peace with the deuill ; and a blessed warre to fight for god and christ iesus . . a theefe breakes not into an emptie house , and a dogge barkes at strangers : it is a good signe that thou art gotten out of satans power , because he pursues thee ; he needs not pursue those whom he possesseth ; they be good men whom satan is an enemie to . . the lord first strengthened christ with his voice from heauen , and then brought him into the field , and so he will deale with thee his member . the second circumstance , is the person opposed , iesus . ] this will seeme strange , if we consider in our lord iesus ; . the perfection of his nature ; he was free from all originall corruption , by his most holy conception , by the ouershadowing of the holy ghost ; as also from actuall sinne : . pet. . . he did no sinne , neither was any guile found in his mouth : and though he had our substance , and our infirmities , yet with one exception , without sinne , heb. . . . the perfection of grace : for he was now full of the holy ghost , indued with infinite knowledge , wisedome , holines , and grace ; and it might seeme that there was no place or roome for temptation . . the perfection of his power , beeing the creator and preseruer of all things , the lord of hosts , by whose very word or becke , all creatures , as they be sustained , so might be brought to nothing ; who beeing at the weakest , was able by one word to cast down to the earth all that came to apprehend him , and compell the very deuils to begge fauour of him . . the perfection of his fathers loue , hauing immediately before testified , that hee was his beloued sonne , in whom he was well pleased ; who as in his priuate estate he encreased in fauour with god , luk. . . so now much more hath he gained his fathers loue , as we haue heard . and yet ●esus must not escape the tempter . it is not any excellencie or high respect , that can exempt any man from satans temptations . if a man had all the perfections which christ had , of nature , grace , power , and the loue of god ; yet in this life he must be exposed vnto them . if we looke at all the worthies of the world , of greatest grace , in greatest fauour with god , as iob , lot , aaron , moses , dauid , peter , none of them could escape this onset . satan desires to winnow the disciples as wheat , euen at the side of christ , luk. . . nay , our first parents , adam and eue , created in absolute perfection , concerning present righteousnesse and holinesse , met with a serpent euen in innocencie , in paradise . if neither holinesse of person nor place , can priuiledge a man from temptation , but prophets , apostles ; yea the first adam , and the second adam also must be tempted , who can expect immunitie from the tempter ? . this life is the time of warfare , and the world is the great field of god , in which michael and his angels fight against the dragon and his angels ; and can the captaines and leaders of the rest , that goe before them in grace , in strength , in knowledge , and holinesse , escape the onset , seeing the sharpest and most keene assaults of euery battell , is vpon the foreward , and forlorne hopes ? . satans malice beeing the greatest sinne in the world , and the sinne against the holy ghost , is directly , and professedly against god ; and consequently against those that appertaine to god , because they doe so . that he hateth the godly , it is because he hateth god , and in vs would be reuenged on him ; in the seruants he persecutes the master , in the members the head , whereas his cheife quarrell lyeth against the master and head. this cannot be newe to him that considereth either christs prophecie , yee shall be hated of all men for my sake , that is , of all wicked men that carrie satans image and properties ; or else the saints experience of the accomplishment of it , for thy sake are wee killed all the day long , psal. . . whence it must follow , that the nearer any man is to god , more graced , or more like him , the more is satans malice kindled against him , and he is lesse exempted from temptation ; the nearer christ , the more desirous is he to winnow him . . gods prouidence so ordereth the matter , that where he giues greater strength and grace , there should be greater exercise , to preuent pride , to keepe grace on worke , and to make his gifts knowne to the world . if satans malice and impudencie set vpon the greene tree , what will he doe to the drie ? if he dare make triall of christs strength , will he feare our weakenesse ? if he dare encounter with perfection , can we impotent and infirme creatures looke for exemption ? no , we had more need arme our selues , and expect our aduersarie : and the rather , because the prince of the world comes vpon christ , and findeth nothing to helpe his temptations by ; but to vs he needs bring no weapons ; he finds in our selues a whole armorie of weapons , by which he may fight against vs ; he findes a rebel within vs , an old adam of our corrupt nature , that giueth him strength and helpe against vs ; and therefore his boldnesse will be so much the more against vs , when he sees our owne wicked inclinations yeelding strength to his wicked temptations . many men say , they are of so strong a faith , and of such grace , that they defie satan , they were neuer troubled with him , hee hath nothing to doe with them : alas poore soules ; the more grace , the more trouble : if strength of faith and grace had giuen priuiledge from temptation , our lord iesus had not been tempted : hast thou more then he ? or hast thou more then adam in innocencie ? yet adam in innocencie was tempted . oh take heede least the strong man haue carried all away , and so thou hast peace : thinkest thou that he durst assault christ , and dares not come neere thee ? dares he encounter with a lyon , and will he stand in feare of a fearefull hare ? temptation is no signe of gods hatred , but of the deuils . it is the weakenesse of flesh to thinke , that a mans owne , or other mens temptations , proceed from an angrie god , and thence to giue false witnesse against himselfe or others ; beeing assailed by satan . see we not here christ proclaimed and sonne of god , and in whom his father is well pleased , yet subiect to temptations by the deuill ? wilt thou now conclude , that christ is suddenly cast out of fauour ? nay , our dutie is , if we see any buffeted by sathan , rather to pray for them , and pity them , then passe sentence ( as iudges ) vpon them , considering that our selues also may be tempted . and if our selues be not molested and troubled , let vs take heed we haue not giuen sathan peaceable possession , which makes him now fawne vpon vs. many will spit at the mention of the deuill , who are linked to him sure enough , and lulled asleepe with the pleasures and profits of this world , and are neuer diseased or disquieted , because they go on pleasantly with full saile and gale to destruction . this doctrine confutes that romish delusion of driuing away the deuill , and exorcising him with holy water of baptisme . for the holiest water that euer was , was that which washed the holy sonne of god , and yet the deuill was neuer a whit afraid of that , but immediately christ must goe forth to be tempted . papists vse the name of iesus , vttered in so many letters and syllables , to be powerfull to hinder the entrance of deuills , and to driue them out beeing entred . for ( say they ) when it is vttered , the authoritie of christ is present , which they cannot resist . but i answer ; . neuer did the apostles acknowledge any great miracle or worke to be done by the name iesus , but as peter saith , act. . . . by faith in his name , which goes beyond the bare repeating of it . . satan delights to see sillie people , being deluded , to abuse both this name , and all the names of god to sorcerie ; which is the cause , that when he is raised by the sorcerer , he is content to be adiured by all the holy names of god in the scripture , as though they bound him : whereas he deludes them the more , and exerciseth his malice against god in an high measure , and his holy titles . . if satan feare not the person of iesus , but dares set vpon him , certainely he feares not the name and word . christ might easily ( according to papists ) haue shaken off the deuill , and said , what ? knowest thou not that my name giuen me in my circumcision , is iesus ? how darest thou be so bold with me ? and surely , if that name in the mouth of a wretched man , would by any vertue in it make him flie , then much more in the mouth of christ himselfe . but all this is but diabolicall and antichristian delusion . obiect . but must not euery knee bowe at the name of iesus , euen of things vnder the earth , by which are meant the deuills ? answ. they wickedly abuse that place : for the name iesus is not onely a title of christ , but of his power , maiestie , and authoritie , sitting now at the right hand of his father ; which if they had to commaund , they might commaund all creatures in heauen , earth , or hell . whence we see , that the literall vnderstanding of that place is the ground of magicke . the like they speake of the reliques of saints , bones , apparell , &c. which the deuill cannot abide . i answer : . they haue few or no true reliques of saints , but false collusions : . if they had , what warrant , word , or calling haue they for the vse of them ? what is the vse of dead bodies or bones in scripture , but to be buried ; yea if it be christs himselfe , so long as he is dead ? . what vertue had any body , bone , apparell , or any relique of any saint aboue christs blessed body ? and yet the deuill feared not that . if he feared not the vertue of christs liuing body , certenly hee feares not the rottennes of a dead bone of whatsoeuer sinnefull man. but this is also another tricke of the mysterie of antichrist , plainely discouered by our present doctrine . the iesuites teach at this day , that the apostles appointed the manner of hallowing water , and that beeing hallowed it hath power to pardon sinnes , to driue away deuills and diseases , and by it they haue wrought many miracles . but i prooue the contrary : . their owne polidore virgill affirmes , that alexander the first a pope instituted it ; and therefore not the apostles . . if the blood of iesus christ his sonne cleanseth from all sinne , . ioh. . . then hallowed water cleanseth not veniall sinne , as they tearme it . . if the weapons of our warfare be not carnall , but spirituall , . cor. . . then hallowed water cannot driue away deuills . faith is our sheild , prayer is our buckler , and the word of god our sword ; where is their holy water ? . their miracles are either false relations , or collusions , or magicall , of no other vse , but whereby we may know and discerne , as by sure notes , the false prophets and champions of antichrist , of whom the spirit hath prophecied , matth. . and . thess. . . the vse of water is , . naturall and externall : . by institution , sacramentall and significatiue : the scripture acknowledgeth no other : if their holy water be hallowed , then it is hallowed by the word and prayer : let them shew this for their practise , if they can . . in this vse of it , it is one of the strange gods of spirituall egypt , or mysticall babylon : and there is a vaine confidence in the creature , which is due to the creator . obiect . elisha tooke salt , and healed the waters , . king. . . answ. . that was common salt , not hallowed . . that effect was extraordinary , for that occasion onely , neuer since that time produced by any . when we haue a pleasant city infested with naughty and deadly water , and a papist will come and heale it with his hallowed salt , we wil beleeue their doctrine , and hearken to their exorcismes , not before . lastly , this doctrine yeeldeth vs comfort in our temptations , in that our lord iesus hath begun to vs. he was the best beloued , yet he must not lead his life in delicacie and softnesse , but was in continuall molestation ; so as his whole life was a continuall monument of the crosse , that we should not thinke much of the same condition which our head vnderwent : and besides , that we should in all our temptations cast our eyes vpon him , who was tempted that he might haue compassion on them that are tempted , heb. . . the third particular in the preparation , is , the guide which christ had in this combate with satan ; he was led by the spirit . ] here consider . the name of the guide , the spirit , . the manner of his guidance , he was led by him . i. by the spirit indefinitely set downe , what is meant ? answ. a spirit is either created , or vncreated . of the former we read of three sorts in this history : . diabolicall , tempting vs to sinne : for the deuill is a spirit that beeing vnchangeably turned from god , is called a spirit that ruleth in the children of disobedience , eph. . . a lying spirit , . king. . an vncleane spirit , luk. . . such spirits are all the wicked angels . . angelicall , comforting christ ; and these are the good angels , which now vnchangeably cleaue vnto god , called ministring spirits , heb. . . . humane , hungring , the soule of christ , which ( as other soules of men are ) was a spirit ; as , father , into thy hands i commend my spirit : and the humane and reasonable spirit of man returneth to god that gaue it , eccles . . . none of these are here meant , but the diuine and vncreated spirit , euen the third person in trinity , euen that spirit which had now descended vpon christ like a doue , and that holy spirit whereof luke saith he was full , . . and this . the opposition of the leader , and of the tempter prooueth : for it were harsh to say , that iesus was led of the deuill to be tempted of the deuill : but he was led of the good spirit to be tempted of the euill . . the same phrase is vsed , luk. . . simeon came in the spirit into the temple , . ● . in that holy spirit , of which mention was made in the former verse . . the chalde and syriak expresseth it , led by the holy spirit . ii. the manner , he was led ; not by any locall transportation from iordan to the wildernes , as elias from earth to heauen ; or carried through the aire , as the spirit carried philip from the eunuch , act. . . but as one led by the hand ; so he was by a strong instinct of the spirit forced to goe thither . and for the strength of the motion , s. marke saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit driueth him out : and s. luke vseth another word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was led out : not that any thing befell christ beeing forced to it or vnwilling ( for all his obedience was a free-will offering , ) but he is driuen or drawn as the faithfull are drawne by the father : ioh. . . none can come to me , vnlesse my father draw him ; namely by the effectuall and forcible working of his spirit in their hearts : not as stocks and stones without wills , nor as enforcing them against their wills , but sweetly inclining their wills , and working effectually in them both the will and the deede , according to his good pleasure . but christ sends the third person : how then doth the third person lead him ? christ as god , and as the second person in diuine vnity sendeth the holy ghost into the hearts of his elect : but consider him in the forme of a seruant , and so hee is subiect vnto prouidence , and led by the spirit this way and that : and this is , because the humanity of christ is the organe or instrument of his diuinity , and in all the actions and offices of it is mooued and guided by the holy ghost . all satans temptations are appointed and limited by god. it is the spirit of god that here leadeth the son of god into temptation , and consequently god is the author of all the trialls of his saints . paul went bound in the spirit to ierusalem , act. . . gen. . . what a number of trialls was ioseph cast into , beeing sold to a hard master , a tempting mistresse , to bands and imprisonment ? yet he tells his brethren it was not they , but the lord that sent him thither . . gods prouidence so watcheth ouer his creatures , that not an haire shall fall to the ground , and much lesse shall the head of gods child fall into satans hand : this prouidence is wakefull , and suffereth nothing to come by chance or lucke , but from a good hand , and for a good end . . satan , although he be neuer so malicious , yet is restrained and cannot tempt vs vntill we be committed into his hands : for the iust are in the hands of god , and not of satan : hee cannot touch their goods , no not the swine of the faithlesse gadarens , though he was a legion , till he had begged leaue , and christ said , goe : and much lesse their bodies no more then he could iobs , till the lord say , lo , all that he hath , is in thine hands , onely saue his life . he is a lyon in cheines , and as he could attempt nothing against christ vntill the spirit led him to be tempted , and so committed him vnto him ; so neither against his members . but how can the spirit lead christ to be tempted , and not be the author of euill . there is a twofold temptation , one of proofe or triall , the other of delusion : by the first god tempted abraham , gen. . and the israelites , deut. . . but of the second s. iames saith , . . let no man say when he is tempted , i am tempted of god : for god tempteth no man. but this temptation of christ was to delude and deceiue him , therefore euill . if we consider a temptation to euill , we must conceiue god to be an actor in that which is euill sundry wayes , though no way the author of euill : for in the worst of them all god doth most righteously vse the malice of satan , either in the punishing and blinding of the wicked , or in exercising and trying his owne ; both which are iust and good . as for all the sinne of this action : . it can be no worke of god , because it is formally no worke at all , but a vice and corruption inherent in it : and . it is all left to satan , who instilleth malice , and suggesteth wicked counsells , and that to the destruction of men . as for example : . sam. . . an euill spirit of the lord vexed saul ; that is , so farre as it was a iust punishment , it was of god , and satan was gods instrument in executing his iudgements so farre as it was a punishment : but god left the malice of it to the wicked instrument working after his owne manner . but to come to the very point : in the deceiuing of ahab and the false prophets , . king. . . god not onely nakedly and idly permitted , but expresly commanded the wicked and lying spirit , saying , goe , and deceiue , and preuaile : where we must distinguish betweene the righteous action of god as a iust iudgment , and reuenge of god , and most properly ascribed vnto him ; and the malice of it , which was the deuills infusing corruption instigating to wickednesse ; which very wickednes the wisedome of god directed and turned to the execution of his most righteous iudgement . this serues to rectifie our iudgements in trialls , and cleare our eyes to see this hand of god in them : commonly we look too low at men who are but dust , as though miserie came out of the dust ; and we looke too neere vs at the staffe or stone , which with the dogge we bite , but consider not the hand that smites vs. . sam. . . abishai lookes at shem●i that barked at dauid , and said , why doth this dead dogge curse the king ? but dauid could tel him , v. . the lord hath bid him curse : that is , he hath so decreed and ordained , and in his secret will bid him . let vs willingly submit our selues vnto temptations , because god by his spirit leadeth vs to be tempted , as he did his naturall sonne : so christ willingly yeelded himselfe to be tempted , beeing led by the spirit : hee was lead , he was not forced and drawne to it , though the triall was as great and fierce , as satan could make it : and so let it be with vs. for , . as we must be cheerefull in doing the will of god , so also must we be cheerefull in suffering it . true it is , that tryalls and persecutions come often by the deuills meanes , but neuer from the deuill . . the lord knoweth best in his diuine wisedome , what is best for vs , and in his fatherly goodnesse disposeth to vs what hee knoweth so to be . . he that leadeth vs into the lists , measureth our temptations , weigheth our strength , and will not suffer vs to be tempted aboue that we are able : he giueth shoulders and fitteth the burden . . hee hath promised his presence with vs in . dangers , and in . and goeth out with vs into the field , not as a looker on , but to supply vs with newe strength and wisedome , to helpe our infirmities , and vphold vs vnto victorie . these considerations are forcible to worke in vs a contentment of minde with gods fatherly appointment , without which we can neuer be chearefull in trials : for nature will be working in peter himselfe , and when he is an old disciple , he shall be led where he would not ; and oftentimes the feare of danger and trouble , is greater then the triall it selfe . what was it else that mooued christ in that bitter triall , when otherwise he could haue wished the cup might passe from him , to say , yet not as i will , but as thou wilt , but the remembrance that he came to suffer , as well as to doe the will of his heauenly father ? what else added such courage to paul , act. . . as to say , what doe ye weeping and breaking my heart ? i am readie not onely to be bound , but also to die at ierusalem for the name of the lord. what else made the martyrs so inuincible in suffering , that often , when they might , they would not be deliuered , but that they found themselues led and bound by the spirit , yea strengthned to all long-suffering with ioyfulnes ? but we pray not to be led into temptation . . tentation is twofold ( as we said before , ) one of triall , which we must suffer with cheerefulnes ; the other of delusion , against which we may and must pray . . againe , there are two leaders into temptation : the spirit of god leads christ and christians , the euill spirit leads the wicked at his will ; we pray against this leader , and not against the former . . and further , we must distinguish betweene beeing tempted , and beeing led into temptation in our sauiours sense : the former is a worke of gods mercy , to try , exercise , or chastise any of his children ; the latter is a worke of iustice , in which god leaues a man to himselfe , so as the temptation is preuailing against him . now we pray onely against the latter , which is , to be left , and so ouercome in temptation ; neither doth god so lead vs into temptation , but to make vs in the ende more then conquerours : so as still wee may bid temptations welcome , and with cheerefulnesse submit our selues vnto them . in euery triall see that the spirit lead thee : for this is a sure ground of comfort , and hath assured hope in it of a good ende . christ was not lead into temptation by priuate motion , neither did he thrust himselfe vnto it : no more must we rashly runne into , or pull dangers vpon vs , or thorough presumption obiect our selues vnto temptations : if we doe , we must needs fall , and cannot expect safety , because we tempt the lord , and prouoke him to withdrawe his fatherly protection from vs ; whereas there is no danger in following the leading and guidance of the spirit . many a man is of so strong a faith , that nothing can harme him ; he is for all courses , and all companies . but how can a man be safe where satans throne is ? peter thought himselfe strong enough to goe into the high priests hall ; but he found in the end , it was no fit companie for him . others through vaine prefidence of gods protection , runne in times of contagion into infected houses , which vpon iust calling a man may : but for one to runne out of his calling in the way of an ordinarie visitation , he shall find that gods angels haue commission to protect him , no longer then he is in his way , psal. . . and that , beeing out of it this arrow of the lord shall sooner hit him then another that is not halfe so confident . others are bold-hardy to set vpon the deuill in his owne holds , they dare enter into and lodge in houses giuen vp by god to the deuills possession : which is ( if it be out of ones lawfull calling ) to cast a mans selfe into most probable danger : for whereas we ought to vse all good and lawfull meanes for the preuenting of imminent danger , this is to seeke danger and hurt ; and commonly they that seeke it , iustly finde it . the issue of such presumption we may see in the sonnes of sceva , act. . . who tooke vpon them to doe as the apostles did , namely to name christ ouer them that were possessed ; but the deuill seeing their want of calling thereunto , ranne vpon them , and ouercame them , so as they fled out of the house naked and wounded . others thorough temerity and rashnes , bring on themselues much woe , who follow the motions of their owne spirits in their courses , and neuer or seldome consider whether they haue gods spirit before them , or no : they looke not for warrant out of gods word in the things they doe or speake ; they begge not gods direction and assistance ; they spie not in what ambush satan lyeth , what aduantages he easily taketh , and so for want of christian watchfulnes lay themselues open to many euills and dangers , wherein they can meet with no great comfort , because they cannot say with a good conscience , lord , thou hast led mee into this estate , but rather , i haue cast my selfe into this danger . if therefore thou wouldest find comfort in troubles , keep thee in thy way , that thou mayest neuer be without the leading of the spirit ; and then this will be the issue : . beeing led by the spirit , thou wilt follow willingly , thou wilt lay aside all reasonings , excuses , and delayes , as christ did ; he murmures not , delayes not , doth not first returne to nazareth , bids not his parents and friends farwell , consults not with flesh and blood , but was driuen out with a strong motion of the spirit . this is the same free spirit , which dwelleth in the hearts of christians ; he leads them to , and they obey , and follow ; abraham followes him from his owne countrey , and moses into egypt . . if thou see the spirit leading thee , thou shalt not faynt vnder the crosse , no not when thou lookest vpon the greatest danger that can be threatned , because the other eye is vpon the spirit which helpeth thy infirmities , and according to the measure of affliction ministreth a sound measure of comfort . . pet. . . therefore the saints reioyce in affliction , because the spirit of glory and of god resteth vpon them . a valiant captaine leading the way , encourageth the most timerous souldier to follow with courage and resolution : so this spirit which leadeth , is a spirit of strength , and of power , not in himselfe alone , but supplying with new strength those that giue vp themselues to be led by him . . if thou see the spirit leading thee into triall , it will keepe thee from seeking to winde thy selfe out by any vnlawfull or vnwarrantable meanes : thou wilt follow him to be led out by him aswell as thou wast led in by him ; thou wilt waite his leisure for the remoouall of thy triall , in whose good pleasure it lyeth most seasonably to deliuer thee . this is often the reason why god giueth his children to be led by the spirit , to try whether they will abide with him in temptation , or no. and those who will shift themselues out of trouble , by lying , swearing , and the like ; or auoid crosses and losses by wicked meanes , as pouerty by breaking the sabbaoth , sicknesse by sorcerie and witchcraft , what spirit soeuer led them in , certeinly the euill spirit hath led them out ; the remedie is worse then their disease , and their escape is made onely by breaking the prison . as christ was led by the spirit in all his course of life , so should christians : for as many as are the sons of god , are led by the spirit of god , rom. . . so the apostles in their ministerie went hither and thither , stayed or departed , preached and prophecied by the spirit ; they were forbidden by the holy ghost to preach the word in asia , and bythinia , act. . . . and . . certaine disciples told paul by the spirit , that he should not goe vp to ierusalem . and it is the dutie of all true beleeuers , to resigne themselues in subiection to gods spirit . how shall i know when i am led by the holy ghost ? by these rules : . gods spirit workes in , and by the word : therefore if thou enquirest in euery thing what is the good and acceptable will of god , rom. . . thou art led by the spirit . . discerne his guidance by the mortification of the deedes of the flesh : for the life of the spirit is opposed to the life of the flesh , rom. . . therefore in any strong motion , examine thy selfe whether it tend to thy owne profit , credite , or lusts : if it doe , suspect it , and cast it off : the apostles in all the motions of the spirit respected the publike good of the church , not their owne ease and reputation . the guidance of the holy ghost requires deniall of our owne wills , strife against the spirit that beareth rule in the world , and against the spirit of a man that lusteth after enuie . . know it by the excitation of the spirit , which still stirres and mooues the will and minde , and raiseth it from vnder the oppression of the flesh , and thus preserues and maintaines the gift of regeneration , and effectually bends a man to obedience . and this duty is necessary , . in regard of the vnregenerate , who are blind and in darkenes , and without a guide know not what way to goe : the naturall man perceiues not the things of god. . in regard of the regenerate , who are but as little children , weake and feeble , and cannot goe without a leader . and therefore all of vs need the leading of the spirit . into the wildernes . ] this is the fourth circumstantiall point . a wildernes is taken in the scripture two wayes : . for a place inhabited , although not fully peopled , as iosh. . . six cities of the priests in the wildernes : and iohn baptist came preaching in the wildernes of iudea , because zacharie his fathers house was there : and . king. . ioab was buried in his owne house in the wildernesse . . for a place vtterly desolate , not inhabited or frequented of men , but possessed onely of wilde beasts : and thus it is here to be taken , as mar. . . he was with wilde beasts , vtterly separate from the society of men . this place christ makes choice of by the motion of the spirit , for these reasons : . in opposition to the first adam , who was tempted in paradise , a place in all the world strongest and fittest to resist temptation in ; and beeing ouercome was cast out thence into the wildernes , as all the world was in comparison . but the second adam to recouer this losse , encountreth with satan in a wildernesse ; the fittest place in the world to be ouercome in , and ouercomming restoreth vs to the heauenly paradise againe . . that christ might manifest both his willingnes to be tempted , and his courage against his enemie : the former , in that hee appointeth a place wherein satan might take al aduantage against him : the latter , in that like a champion hee challengeth the field where they two alone might try it out . a coward will be ready to draw in the streets , that dares not looke a man in the face in the field : but christ appoints a field , where satan may haue all his power against him , and he no helpe at all : and by both these hee shewes himselfe the promised seed , appointed to bruise the serpents head . . that christ beeing knowne to be the onely combatant and maintainer of the fight , all the praise of the conquest ouer satan might be ascribed to him alone , and to bring in no compartners with him , as the papists doe the virgin mary and other saints ; whereas christ was therefore the onely conquerour , because he was of infinite power , as they are not . . in imitation of moses at the giuing of the law , and elias at the restoring of it , the one beeing . dayes in the mountaine , the other . dayes in the caue of horeb : christ at the bringing in of the glorious gospell would be answerable to those figures of him , who ( as they ) commeth now out of a sequestred place , wherein he was fitting himselfe to vndertake so weighty a busines as this is . . note hence , that no place in the world is free from satans temptations , but he layes his snares in euery place . lot is caught in the caue , his wife in the field , dauid in his house , adam in paradise , and christ is tempted in the wildernes . the reason hereof is taken , . from satans diligence and malice , who goeth about like a roaring lion , seeking whom he may deuoure , . pet. . . and is diligent in compassing the earth to and fro , iob. . . his commission is of large extent , no place in earth is priuiledged from his temptation . . from his spirituall and powerfull nature : no place is so secret but he can finde it , none so strong but he can enter it , none so holy but he can slily get into it , and boldly stand euen among the sonnes of god , the angels , iob. . . vse . . seeing the whole compasse of the earth is satans circuit , let vs where euer we are , consider of our enemy , and of our danger by him , seeme the place neuer so secret , neuer so secure : the greenest grasse may harbor a serpent : and surely , the more free and safe we thinke our selues , the nearer is our danger . there be two places in which men may thinke themselues safest : . the place of their particular calling . . the publike place of their generall , the church : the former because of gods promise ; the latter because of his presence : yet satan shunnes neither , neither may we lay off our watch in either . experience sheweth how he layes snares in the speciall calling , whereby many fall : some he winneth to injustice , and secret cousenage ; some to lying ▪ and swearing ; some to sabbath-breaking : now though thou art in thy calling , yet thou art not conscionable in it , and so art out of thy way , and without gods protection . the same experience giueth witnesse to the truth of scripture , how satan not onely haunts vs in our owne house , but also followes vs to gods house , and there intercepts the word , or steales it away , or corrupts the iudgement , or casteth men on sleep , or occupies their minds with worldly and base thoughts ; and thus , where they thinke themselues most safe , they are most foyled : the reason is this , though thou beest in gods presence , yet thou settest not thy selfe in his presence , but commest carelesly and inconsiderately ; and so god hauing no delight in thy seruice , suffers the deuill to exercise his will on thee . so as there is no place , wherein we must lay aside our watch , if we would not be ouercome . vse . . this sheweth the vanity and delusion of the papists , who thinke the deuill is barred out of churches by their crucifixes , consecrated hoasts , crosses , and holy water : for the leuiathan of hell laughes at the shaking of these speares . also it sheweth the madnesse of magicians and coniurers , who thinke they can bind the deuill within their circles : for although ( to delude them and winne them sure to himselfe ) he be seruiceable , and at their command , yet he keeps his liberty permitted him of god , and compasseth the whole earth . . note , that some places are more fit for temptation then others ; as namely , solitarie and desart places . for satan hath then greatest aduantage for his assaults , when he hath men alone , without the helpe of others to counsell , confirme , and comfort them . this the preacher confirmes , eccles. . . two are better then one , and woe be to him that is alone ; if he fall , hee hath none to helpe him vp : and , two are stronger then one , a threefold cord is not easily broken . nay , god himselfe did see disaduantage of solitarie life , when he said , it is not good for man to be alone . when did satan assault eue , but when she was alone ? when did he dauid , but being alone on his gallery ? when lots daughters , but when they were alone in the caue ? gen. . . and therefore the deuill is delighted to walke through solitarie places , matth. . . if he possesse any , he carrieth them into solitarie places , luk. . . and where doe coniurers and sorcerers talke with the deuill , but in woods and wildernesses , where satan most easily appeareth . for these reasons : . because beeing a prince of darkenesse , he hates the light , and passeth all his exploits in as much darkenes , secrecie , and silence as he can . . he sees how easily we sinne , when there is none by to hinder vs from it by feare or shame . vse . . this ouerthrowes the dotage of the papists , who approoue and magnifie as meritorious , the strict and solitarie life of their monks , eremites , and votaries ; who to free themselues from satans malice , and for more holines ( as they say , ) voluntarily forsake the societies of men , and liue by themselues in woods , caues , cloysters , and wildernesses , as though they had the aduantage of satan because of the place , whereas indeed hee hath them where he would . and because they seeme most to build vpon the examples of iohn baptist , and christ himselfe , both whom they finde in the wildernesse , we will a little cleare this place . and first for iohn baptist , whom bellarmine saith for his fare ▪ apparell , and strict manner of liuing , was a right patterne of true eremits . true it is , his life was austere , as his office and calling was singular and extraordinarie , and no ground for any ordinary office and order in the newe testament ; wherein he is no more to be imitated , then in his springing in the wombe at maries presence , which was an extraordinarie testimonie of an extraordinary person . besides , iohn beeing no minister of the newe testament ( for the least minister in the kingdome of god is greater then he : ) but the last of the prophets , and greater then any of them , how can any order of euangelicall ministers be raised from his example ? further , whereas christ himselfe the head of our profession , came eating and drinking , and familiarly conuersed among men for good , why should we not rather hold our selues to his example , into whose name we are baptized , then iohns who was an extraordinarie forerunner of him ? lastly , we haue heard that the wildernesse wherein iohn liued , was not such a wildernes as they dreame of , vtterly remote from the societie of men ; but a wildernes , in which were houses & cities , yea his fathers house ; a wildernesse though lesse peopled then the frequented places of iudea , yet not without people , because it was a wildernesse wherein iohn preached , who preached to men , * and not to beasts ; a wildernes wherein christ among a multitude of people was baptized : and so it scarce affordeth a colour of their eremiticall orders , vowing such a solitary life separate from all men , which iohn neuer did . and for the example of christ , his going into the wildernesse to fast and pray ; i answer : . christ was led thither by the spirit , but they of their owne heads : and to pretend a spirit without a word of warrant , is a frensie and delusion . . christ went for . dayes , and came againe to his calling ; they goe and neuer return● againe . . christ went to offer opportunity and aduantage to satan , the more victoriously to foile him , and purchase heauen for vs ; they in a superstitious end , to merit and purchase heauen for themselues . . christ neuer ate nor dranke all the while hee was in the wildernesse , wherein would they tie themselues to imitate him , they would soone grow weary of their holines and deuotion . accursed therefore be this monkish and anchorish life , which professeth open hostility to humane society , which thrusts them out of their lawfull callings , wherein they ought to be profitable to men in the societies of church , common-wealth , or family . what ? are these the lights of the world , that flie the light like bats and owles , and prison themselues in cloysters ; whereas they should lighten others , and not thrust their light vnder a bushel , or vnder the table ? are these the salt of the earth , who neuer apply themselues to season the fleshly and vnsauoury manners and behauiours of men ? the apostle teacheth them another lesson , heb. . . saying , let vs prouoke one another to loue , and to good workes , not forsaking the assemblies , as the manner of some is : implying that to be an vnlawfull calling , which cannot but faile against such duties of charity as these be . it were to be wished , that because the world receiueth no seasoning from them , the vnprofitable burdens of the earth were cast out vpon the dunghill , the place which christ himselfe assigned vnto them . vse . . it teacheth those that are troubled with temptations , to beware of solitary and secret places , because satan is there the strongest : and much lesse must they thrust themselues into desert places , forgetting their weaknesse , as though they would with christ offer battell , and tempt the tempter : for this his practise is no warrant for vs : but they must auoide the place so soone as they can , and get into the society and fellowship of men . ioseph when he was alone with his mistrisse tempting him , fled out of the house : so if there be none but the tempter with thee , take the benefit of company so soone as thou canst : but see thy company be good ; for bad company is farre worse then solitarines , as many finde , who beeing troubled in minde , or tempted by satan , run to lewd company , to cards , dice , drinking , & sporting ; and so by beelzebub will cast out the deuill : but this enlargeth the griefe ; and they finde in the end the remedy nothing inferiour to the disease : whereas had they resorted into the society of the godly , by godly and religious communication and conuersation , they had been much comforted and confirmed ; according to the promise of christ , wheresoeuer two or three are gathered together in my name , i will be in the midst of them . vse . . yet if god shall by vertue of our calling draw vs into solitary places , we must be carefull so to carry our selues as wee may say with scipio , we are neuer lesse alone , then when we are most alone : and with our sauiour , ioh. . . i am not alone , the father is with mee . the faithfull need neuer be alone , because they may euer be in conference with god : then may they goe close to god , and sharpen their prayers , and meditate on his word and workes , to fit them better for their callings : then may they enlarge their hearts to god in confessions and praises : and thus he that is led by the spirit into these solitary places , is in safety ; because , as the hills compasse ierusalem , so doth the lord his people while they are in his seruice : thus shall satan be most disappointed , who while he hopes to make our solitarines his aduantage , we shall by it draw nearer vnto god , and be set so much the more out of his reach . directions for solitarines : . watch the benefit of time , to spend it best in musing vpon heauenly things , and enioy the sweet liberty of conuersing with god. . know that no time must be spent in rouing and rangeing thoughts , but must be redeemed from euill , and vnprofitablenesse : and therefore choice must be made of obiects presented , and as little time as may bee , spent in worldly and indifferent things ; and then with as little delight as may be . holy wisedome is euer diminishing the loue of earthly things . . consider the danger of sinne in thy solitarines , when feare , shame , witnesses , and counsellers are remooued , and that there are no open sinnes which are not secretly first hatched and warped : and therefore , if we muse on any sinne , let it be to ouercome it , and beware of secret allurements . . consider the slipperines and busines of the heart , which is a wandring thing , like a mill euer grinding , euer in motion , still setting vs on worke with moe commaundements then euer god did : and therefore , giuing it leaue to muse , we must the better watch it . to be tempted of the deuill . ] this is the fift circumstantiall point , namely the end of christs going into the wildernes . here consider two things : . the author of the temptation , the deuill : . the end it selfe , to be tempted of him . the deuill ] that is , a wicked spirit , the prince and captaine of the rest , as we may gather out of matth. . . a wicked spirit , not by creation , but by defection : full of wickednes , whence elima● the sorcerer is called the child of the deuill , act. . . because he was full of deceit and wickednes : full of malice , a red dragon , full of poysons , seeking nothing but destruction : full of craft , an old serpent , more craftie then all the beasts of the field : full of power , called the prince and god of the world , and the power of darkenesse : the strong man keeping the ●old : principalities , powers , &c. the word comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , traijcio , calumnior ; and signifies an accuser , calumniator , or slanderer , hauing his name from his continuall practise : for so is he called the accuser of the brethren , which accuseth them before god day and night , reu. . . and no maruell , seeing he durst accuse god himselfe as an enuier of mans happy estate , and carelesse of christs estate here . but especially he accuseth , . man to god , as he did iob , that he serued god in hypocrisie , and vpon affliction would curse him to his face , chap. . ● . . . man to man , stirring vp strife and contention from one against another ; and by this meanes he worketh effectually in the children of disobedience , eph. . . where strife and enuying is , there wisedome is sensuall and deuillish , iam. . . an example hereof we haue in saul , who , when the euill spirit was entred into him , all manner of accusations came against innocent dauid , and were receiued ; that he was a traytor , and one that sought sauls life , &c. . man to himselfe : when he hath drawne a man to many loathsome sinnes , then he stretcheth them beyond all the measure of mercy , aggrauates gods iustice , extenuates his mercy , and all to bring the sinner to despaire . thus he accused cain , achitophel , and iudas , whom he brought to confesse their sinne , but to deny gods mercy . whence note , . the miserable estate of wicked men , that serue such a lord and master as the deuill is ; who in stead of standing by them for their diligent seruice , will stand against them to accuse them to god , to men , to their owne consciences ; will reckon vp al their faults , and depraue whatsoeuer was best intended . while he can draw them along in his seruice , hee will lie close like a crafty fox and serpent , in one corner or other , to deuoure their soules : but afterwards will terrifie them , and roare like a lyon on them , setting in order before them the villanies to which he himselfe tempted them ; crying out on them as damned wretches , and making them often cry out so of themselues euen in this life , and for euer in the life to come . and yet alas ! he is the prince of this world , to whom generally most men yeeld their subiection and homage : yea , the god of this world , to whom men offer themselues , and what euer they haue or can make in sacrifice : yea , men sell themselues as slaues and bondmen to be ruled at his will. how should this one consideration mooue men to get out of his power , and out of the seruice of sinne , and come to iesus christ , who is meeke and mercifull , one that couereth sinnes , acquitteth and dischargeth ; one that answereth all accusations , and crowneth our weake endeauours , which himselfe worketh in vs , in such sort as a cuppe of cold water shall not goe vnrewarded ? . note , how expressely satan hath stamped this qualitie as his owne marke vpon his children , who so liuely resemble him , as that they haue his name also giuen them , tit. . . and . tim. . . and . tim. . . for how quicke and nimble are men to goe between man and man with tales and accusations , to cast bones of enmitie ? sometimes charging men openly or secretly with things vtterly vntrue and false , as ziba dealt with mephibosheth , . sam. . . sometimes blazing infirmities , which loue would haue couered : sometimes aggrauating with vehemency of words , facts or speeches , which charity would giue a fauourable construction vnto , as doeg pleaded against ahimelec , . sam. . . sometimes deprauing the truth by adding to mens speeches ; and this cost christ his life , his enemies adding , i will destroy this temple , and make another in three dayes , made with hands : or diminishing it , by concealing that which might make for a man. all which are satanicall practises , who beeing the father of lyes , would chase all truth out of the world . let all gods children labour to expresse gods image , in hating this hatefull sinne , and helpe themselues thereunto by these rules . . consider thy charge , leuit. . . thou shalt not walke about with tales among thy people : and consider , that whispering and backbiting are the sinnes of men of a reprobate sense , rom. . . . receiue no false accusation : receiuers of stollen goods are accessarie to the theft : if there were no receiuers , there would be no theeues ; if no hearers , no informers . driue away the slaunderer with an angry countenance , as the northwind driueth away raine , prou. . . haue no pleasure in this sinne of another man , rom. . . . doe thine owne busines , looke to the duties of thine owne calling : busie-bodies and pratlers are ioyned together , . tim. . . . take heed of enuie : malice neuer spoke well , it is alwaies suspitious , euer traducing . embrace the loue of thy neighbours person . . deale with an other mans good name , as thou wouldst haue him deale with thine , if it came in his way . consider thou maiest restore his goods , but neuer his name : once broken , euer a scarre . a fellon is more tolerable in a commonwealth then a slaunderer . . in receiuing reports , excuse the person so farre as thou canst ; construe the speech or fact in the most fauourable sense ; doe as thou wouldst be done to : and if thou canst not , aduise the reporter to looke to himselfe , and tell him that in many things we sinne all . . curse not the deafe , saith the scripture : now a man that is absent is a deafe man. obiect . but i speake the truth . answ. but not truely : . without ground , thou art vncalled and vnsworne ; thou doest it not by way of charitable admonition to the partie himselfe or others . . not in a good manner , without loue , pitie , sorrow ; nay , thou reioycest rather in thy tale . . not to any other end but to fill mens mouths with prattle , and bring thy brother into contempt . and why speakest thou no good of him as well as euill , but art like a swine in a garden , that leaues all the sweet flowers to digge or wallow in a dunghil . motiues to lay aside and abhorre calumniation and slaundring . . charity is not suspitious , but in doubtfull cases thinks the best . . loue thinketh not euill , . cor. . . . it couers a multitude of sinnes , prou. . . and . it giues to euery man his due , in his goods and good name . and therefore the tale-breeder , tale-bearer , and tale-beleeuer , who doe none of these , but hammer tales and slaunders vpon the anuill of enuie , and set them vpon the wings of fame and report , are vncharitable and vnchristian persons , the deuils fewellers and gun-powder : for where no wood is , there the fire goeth out ; so where there is no tale-bearer , the strife ceaseth , prou. . . . wee haue a common prouerbe , a man museth as he vseth ; as himselfe vseth to doe , so he imagineth of another : and therefore to iudge lewdly of another vpon bare suspition , is commonly a note of a lewd person : those that are so readie to taxe men of hypocrisie , commonly are hypocrites themselues . . it is a question among the schoolemen , whether a man that hath impayred anothers good name , be bound to restore as hee that hath pilfered his goods ; and it is concluded by all the doctors , that he is bound in conscience , because a good name is better then all riches , saith salomon : and because it hath more enemies then our goods , euen this law of restitution and satisfaction should be of force to keep them off vs : and if the law bind him that steales our goods , to restore . fold , certainly he that stealeth our name , is bound to restore . fold , because it is so farre aboue a mans substance , and the blot is neuer wiped away . if serpents sting vs , or mad dogges , or venemous beasts bite vs , there is some remedy ; but against the tongue of the slaunderer there can none be found . . it is one of the sinnes against the ninth commaundement , to heare our neighbour falsly accused , and not to cleare him if we be able . ionathan when he saw saul stirred vp by tale-bearers against dauid , spake boldly in his defence ; and said , why shall he die ? what euill hath he done ? and nicodemus , when he saw the scribes and pharises so set against christ , that they would haue condemned him beeing absent and vnheard , stood vp , and said , doth our law condemne any before it heare him , and know what he hath done ? a good rule for vs how to carry our selues towards all christians . . we must hold vs to our rule , to iudge no man before the time , . cor. . . and if no man , then , . no● our superiours : people must not bolt out opprobrious words against their pastors and teachers : sinne is aggrauated by the person against whom it is committed : to reuile an ordinary man is odious , but much more to reuile the father of our soules or bodies , pastors or parents . . not godly men and professors of the gospell , as to charge them with hypocrisie , and traduce with violence that which would receiue a charitable construction . heb. . . . not such as in whom gods graces shine more eminently then in others , through pride or enuie : this is a high sinne , and cost christ his life : yea to disgrace and obscure gods gifts , which ought to be acknowledged with thankfulnesse , is in the skirts of that vnpardonable sinne , and had need be stayed betimes : for it is to hate goodnesse ; and if it did hate it because it is goodnesse , it were farre more dangerous . . note : seeing satan is such an arch-accuser , and that his speciall hatred is against goodnes , is it any maruell that the children of god passe through many slaunderous accusations ? if speach be of the faithfull preachers of the word , neither prophets nor apostles shal auoid most dangerous slanders ▪ amos shal be accused by amazia to preach against the king , and that the whole land is not able to beare his words : chap. . v. . paul and silas , preaching nothing but christ , are brought before the gouernours , exclaimed vpon as men troubling the citie , preaching ordinances not lawfull to be receiued , and teaching men to worship god contrary to the law , act. . . and . . let speech be of professors of the gospell , how doe men in their mindes accuse and iudge that to be done in vaine-glory , which is done in simplicity , and for gods glory ? and that to be done in hypocrisie , or for commodity , or other sinister ends , which god sees is done in sincerity ? yea as if men did see their hearts and inside , how doe they speake it , that such are not the men they make shew of ? or if grace euidently appeare in the eminent notes of it , they can so lessen , so diminish and clippe the beauty and glory of it , as still they shall be disgraced . our blessed lord himselfe was accused and condemned for a malefactor , yea and executed ; his doctrine , notwithstanding most heauenly , and as his enemies witnessed , neuer man spake like this man , yet was condemned , his wonderfull miracles obscured , yea blasphemed , he cast out deuills by beelzebub : and shall the seruant looke to be better then his master ? lamentable it is to see how our times accuse the first restorers of religion , luther , caluin , beza , bucer , and the rest , as the layers of sedition and rebellion ; and as lamentable , that such as preach the same holy doctrine as they did , should vnder the titles of puritans and schismatikes be coupled with papists , yea accounted worse . and no maruell , if the whole profession of religion be accused , and religious persons made the songs of the abiect , and scum of the land , because the deuill is an accuser . when the deuill layes off his name and nature , and ceaseth to be a deuill , it will be otherwise , but not till then . but let such as would be wise by gods wisedome , labour to see satans malice in all this ; and that , if to be accused bee sufficient , who can be innocent ? . note : seeing satan is such an accuse● of vs in himselfe and his instruments , to god , to men , and to our owne consciences ; how carefull ought we to be in our whole conuersation to stop satans mouth , and the mouths of wicked men , which will be open against vs ? how ought we to make right steppes to our feete , seeing we shall be sure to heare of the least halting ? how ought we to examine the vprightnesse of our hearts , that in those accusations we may be bold to goe to god , and say , lord , doe thou prooue and try mee , if there be any such wickednesse in mee . rules to become inoffensiue and vnreprooueable , and so stop the mouth of satan : . the matter of thy worke must be good , and warranted by the word : then god will iustify that which himselfe sets thee about , and thee in it . . the manner of doing it must be proportionall : a good thing must be done well , in good circumstances . . the end must be found , namely gods glory , and mans good . a bad end spoiles the best action . . in euery thing remember , that satans eye is vpon thee to accuse thee , the eye of thine owne conscience to witnesse for or against thee , and gods eye to iudge thee , to whom thou must stand or fall as to thine owne lord. to be tempted . ] the word to be tempted is spoken of , . god , . man , . satan ; all tempt . i. god tempteth , . when he prooueth the graces of his children : so hee prooued abraham , gen. . . and iob. c. . v. . . when he discouereth the sinne and corruption which lurketh in them : and thus god tempted the israelites , who , when their desires in the wildernes were not satisfied , vsually broke out into murmuring and impatiencie , and shewed naughty hearts , full of distrustfulnes . and thus god is said to lead into temptation , when beeing prouoked to wrath , he withdraweth his grace , that so his children by their falls might see their weaknes , as dauid and peter ; and that the wicked might in iustice be prepared to iudgement , as pharaoh burst into blasphemie , achitophel hanged himselfe through impatiencie , and saul vsed vnlawfull meanes to escape his crosse . but in these temptations of god , obserue two rules : . that the word tempting , referred to god , is euer taken in good part : for he tempteth onely to prooue , neuer to seduce : and his temptations are alwaies good , because they proceed from him that is goodnes it selfe , and tend altogether to the good and profite of his children ; and are the execution of iustice on the wicked , which is good also . . that all these temptations are not to confirme gods knowledge of men , who perfectly knowes what is in them , yea who seeth things that are not as though they were ; but to bring men beeing exercised by them to the clearer knowledge of him and themselues . ii. man tempteth , . god , two wayes . . man , both himselfe , and others . man tempteth god , . by presumption and curiosity , as when men forsake the ordinary meanes of their good , and presume too much vpon gods help , to try whether god will vse any other then the appointed meanes to succour them : so it is said , v. . thou shalt not tempt the lord thy god. . by distrust , when men by vnwarrantable meanes try the power of god , whether he can or will helpe or hurt . exod. . . when the israelites by murmuring would haue water , moses said , why tempt ye the lord ? and psal. . . they tempted him in the wildernesse , requiring meat for their lust , and said , can god prepare a table in the wildernesse ? here they tempted him by doubting , . of his promises , . of his presence , . of his power , . by limiting him to that strait : . they thought he was bound to them , to fulfill their lusts . man tempteth others , . when vpon iust occasion , he tryes a mans affections and disposition to this or that : so ionathan tryed his father saul how he stood affected to dauid , . sam. . . . when men goe about by captious and subtile questions , and with faire show of words , to get matter of reprehension and accusation against others . thus the pharises came to christ , tempting him , matth. . . and thus the herodians came to him to entangle him in his talke . . when men allure and entise one another to euill , as pro. . , . come , let vs lay wait for blood , and haue all one purse : so the harlot said to the young man , come in with me , let vs talke our fill of loue till the morning . man tempteth himselfe two wayes : . when his owne concupiscence mooueth and draweth him aside to sinne : iam. . . euery man is tempted when he is drawne aside of his owne concupiscence . . when he wilfully calls himselfe into danger , as peter when he went into caiaphas the high priests hall among christs enemies and his ; here he is mooued to denie his master , and satan preuailes against him . iii. satan tempteth , and in his tempting goeth beyond all these : . when by outward obiects he stirreth vp inward corruption , as dauid walking on his leds , and seeing bathsheba , the deuil wrought lust in him . . by infusing inwardly euill motions and thoughts , without obiects : and thus stood he vp against israel , and caused dauid to number the people ; a thing meerely needlesse as ioab confessed , . chron. . , , . now thus god cannot tempt to euill : he withdraweth his spirit , by outward occasions he brings to light the sinnes of men ; and punisheth one sinne with an other , but mooueth no man to euill , and much lesse driueth him to it , and least of all infuseth wickednesse into any mans heart ; which to thinke were high blasphemie . so men by tempting may stirre vp corruption in others , but to infuse wickednesse into the heart , belongs onely to satan , because of his spirituall nature , and ready entercourse with our spirits . now seeing these temptations of the deuil are so wicked , comming from euill , and tending to euill , two points are worthy our consideration : . how christ , beeing so holy and powerfull , could be tempted of the deuill . . why he would bee so tempted . for the former . . it is not against the holinesse of christ to be subiect to temptation without sinne , no more then to hunger , thirst , weepe . . nor against the power of christ to be tempted , no more then it was a signe of infirmity and weakenesse in adam so to be , before infirmity and weakenes came in . it argued not impotencie in christ , to die ; nay , so to die , argued omnipotency . so it was not weakenes in christ to be tempted , but willingnesse ; and so to be tempted argued vertue and strength . but howsoeuer the apostle saith , christ was tempted , and like vs in all things , yet without sinne : and christ himselfe , ioh. . . the prince of this world commeth , and hath nought in mee , that is , no sinne at all : yet it is hard to be conceiued , and therefore we will explaine it by these propositions . . that temptation that wholly riseth from another , and not from a mans selfe , is not necessarily mixed with sinne : but such were the temptations of satan to christ , wholly hatched by the deuill : for there was no manner of euill thought , no corruption in the holy person of christ for any such to rise forth of . we indeed haue many temptations arising out of our owne corruptions , which are sinne in the beginning , though no consent be giuen vnto them , but are presently resisted : but no such thing could be in the holy nature of christ. a fire kindled within the house is dangerous ; but the lightning comming from without , beeing but a flash , is without danger . ioseph allured by the words of his mistresse , resisted and fled away , gen. . . this was not his sinne . and hezekiah , prouoked to distrust by rabshakies rayling letter , resisted and was confident , . king. . . it was not his sinne : the temptation was wholly without . . those temptations , which are offered by others , either by voice , gesture , or outward obiects ; or else by inward thoughts , vtterly abhorred , without the least liking , are not the sinnes of them that are tempted ; their exercises and trialls they be , not their sinnes : but such were the temptations of christ ; hee was troubled and vexed with them , as appeares by his auoide satan ; and the voices and obiects carried to his eare and eye ; yea motions to infidelitie , couetousnesse , and idolatrie , to his mind ; but yet by the perfect light of his minde , and the vnchangeable holinesse of his will , were instantly repelled , and gained not the least affection , and much lesse left the least infection behind them . true it is , that euill thoughts cast into our mindes , can hardly be cast out without some taint : for we are ready as tinder to receiue such sparkles ; we must pause vpon them , till they gaine some delight , if not content . but it was not so with christ , whose perfect holinesse was as water to quench all such sparkles . . of temptation there are three degrees : . suggestion . . delight . . consent . suggestion is the meere motion of another , altogether without vs , and cannot be our sinne , if neither of the latter come to it ; either of which two is a token of infirmitie . but christs temptations were all in suggestion , because he stood fast without alteration of his minde , without the least delight or consent to the thing tempted vnto . whereunto serueth that distinction of glancing , and permanent motions ; the former passing through the heart without any footing , against no commaundement ; the latter either without consent , against the tenth ; or with consent against all the nine . hence note : . seeing christ himselfe of so holy condition was subiect to be tempted , let no man liuing looke to be exempted from temptations . our lord iesus that had no inward corruption to stirre vp any motion in him , cannot auoide outward obiects and perswasions to sinne . but our case is farre otherwise : for suppose there were no deuill assayling vs , no outward obiect that could be presented to vs , yet we are tempted and led away by our owne concupiscence ; we need no moouing or stirring , but runne headlong of our selues into sinne . if we had no enemies to batter downe our wals and holds without vs , we haue inward and domesticall rebels and traytors , which continually betray vs. where is the man now that boasts he was neuer tempted , and hee hath so strong a faith , and is of such holinesse , as he defieth satan , and will spit in his face , and he neuer was molested by him ? but pitifull is this delusion : is thy faith stronger , thy holines greater then christs ? no , no , satan is gone away with all , the strong man hath all in peace , els thou shouldst heare of him , and tell me an other tale . this example of christ well considered , would teach thee another lesson , namely , like a wise man , . to expect temptations . . learne to resist them as christ did . . that the greatest temptation of all is , not to be tempted : for where satans malice shewes not it selfe , there is no good thing at all . . note hence , that all satans temptations , bee they neuer so hellish and violent , yet cannot hurt vs if we yeeld not to them . he neuer more fiercely assailed any then christ himselfe , yet christ , giuing no way to him , was a little troubled and grieued , but not hurt . so all that satan can doe to vs , is but to assaile and allure vs , but force our wills he cannot ; for god hath not put our wills in his power . which should teach vs , . more carefully to resist the deuill , who neuer getteth aduantage of vs , but by our owne voluntarie yeelding , which rolls vs into his sinne and condemnation . . beeing fallen into sinne , to accuse our owne cowardlinesse and carelesnesse : many beeing fallen into mischeife , lay load vpon the deuill , oh the deuill ought them a spight , and he hath paid it ; and so lay all the blame on him , not considering their owne sinne . true it is , the deuill spights euery man , and the best most ; but if thou hadst not more spighted thy selfe , thou hadst done well enough : the deuill did mooue , and gaue a rise to a sinne ; but who bade thee perfect and finish it ? can the deuill make thee sinne without thy selfe ? i deny not but that thou canst not lay too much blame vpon the deuill , but see thou laiest not too little vpon thy selfe . . note : in that therefore christ fully ouercame , and was not touched with temptation , because by the perfection of his holinesse he resisted at the first , we must learne this wisedome ; if wee would not fall by temptation , to resist the first motions , and beat backe the first assault , which is a great aduantage . for , if sathan can get vs to rest vpon his suggestion , he presently hopes for consent , and then hasteneth the execution forward : for the partie is wonne , and the meanes of executing shall not be farre to seeke . hence are we commaunded , to giue no place to the deuill , but to breake the head of the serpent , hit goliah in the forehead , tread on sinne in the shell , and dash satans brood against the stones while they are infants . for , . satan is more easily driuen backe at the first ; as ill weeds growe apace in a rancke soile , so by a little continuance , his temptation getteth power , strength , and greatnes . . mans power is daily lessened , and he is more vnable to resist ; as in the body , the stronger the disease , the weaker the body . . many habits grow to a nature , and sieldome are habituall sinners reclaimed . when saw we a drunkard conuerted , or a blasphemer , or a mocke-god , or a rayler at religion ? no , the delight in sinne hath deliuered them into satans hands , to be ruled at his will. it is in the recouerie of the soules health , as in the bodies ; it is more easily obtained , if the disease be met with at the first assault . the second point considerable is , why christ would bee tempted . for we must thinke , that he voluntarily submitted himselfe vnto temptations , and was not violently subiected to them , seeing he who was able to cast out deuills by his very word , and legions of them , could ( if he had pleased ) by his owne power haue commanded the deuills , not once to attempt the tempting of him . and therefore one distinguisheth betweene christs submission , of which this was a branch ; and subiection , which vsually inferres necessitie . we may well assure our selues , that it beeing in his power , he would neuer so voluntarily haue yeelded himselfe to such an vnpleasant combate with so fowle an enemie , had there not been very waighty and vrgent causes . and these we shall see most specially respecting vs rather then himselfe : he was incarnate , not for himselfe , but for vs : he suffered in our nature , not for himselfe , but for vs , that by his stripes we might be healed : he subdued and vanquished the deuill , not for himselfe , who was neuer vnder his power , but for vs ; and so was tempted , not for himselfe , but for vs ; and that for these reasons : . that he might through temptation winne that , which the first adam through temptation lost , and that as our fall was begun by temptation , so also might our deliuerance ; that as the serpent by tempting the woman , bereaued vs of our happinesse ; so the same serpent , by tempting this seed of the woman , might against his will helpe vs to our happinesse againe . . that by his temptation he should not onely ouercome ours , as by his death he destroyed ours ; but by his resistance to leaue vs a patterne how to resist the deuill . he is the cheife doctor , who not onely teacheth by precept , but by vnfayling example , how we may rise from vnder temptation . he might haue driuen backe the deuill with a word , but then had we wanted the benefit of his example , which hath both shewed vs our coat-armour , and the right manner of vsing it as he did . as a faithfull captaine , hee traines his souldiers , and as gideon said to his souldiers , what yee see me doe , that doe you . . that he might be more able to succour them that be tempted . heb. . . for in that he suffered , and was tempted , he is able to succour them that are tempted : and christ by beeing tempted was enabled thereunto sundry wayes : . by experience he learned wherin the strength of satan did lie ; that as dalilah , when she knew wherein samsons great strength lay , did soone disarme him , so christ spoyled satan of his lockes . . he tooke knowledge and felt our misery by reason of satans temptations , whereas he that hath not felt misery , doth little know or beleeue the misery that another feeleth ; but he that hath felt the like , hath a fellow-feeling of it . heb. . . we haue not an high priest , which cannot be touched with infirmites , but he was in all things tempted in like sort , yet without sinne . . as he would by temptation feele our misery , so he was more enabled to shew pitie and compassion on them that are tempted : heb. . . he is able sufficiently to haue compassion on them that are ignorant and out of the way , because he was compassed with infirmity . so as if christ had not had experience of the force , craft , instance of the tempter , and of the misery , danger , weaknes of the tempted , so farre as without sinne he could , he had not beene so able to succour them that are tempted , as now he is . . that by his temptation he might minister sundrie grounds of comfort vnto vs : as . that our temptations and trialls are not signes of gods wrath , no more then they were to christ , of whom he had immediately before witnessed that he was the sonne of his loue : but exercises , which the lord in wisedome vseth for the good of his children . if it had beene euill to be tempted , certenly christ had not beene tempted . . that we should not quaile at the sight of our enemie , as all israel ranne away at the sight of goliah : but , although he be neuer so huge and strong a gyant , yet he may be , and is ouercome , and that by christ , true man , in the flesh : yea , this victory ouer satan in our nature , and by our head , is the ground of ours , to whom he will also giue power to doe the same . . that we haue him a companion , yea an inuincible captaine in our combate , who can neuer be ouercome ; but at the weakest , and alone , like a mighty sampson , slew downe heaps vpon heapes , and bore away his enemies gates ; and his presence shall make vs inuincible , that looke as daniels fellowes could not be touched with the fire , because there was a fourth like the son of god with them ; so much lesse shall gods children by satans most fiery temptations , so long as the sonne of god is with them . . that we might see in him what glory followes victory , & what crownes are prepared for the conquerours , and so comfort our selues in all difficulties , to hold but vnto victory . seeing christ was tempted , let not vs be dismayed at temptations , but rather encouraged manfully to resist them : for . by vertue of christs temptations , ours are sanctified vnto vs. there was nothing which christ did , but he sanctified the same to vs , publike institutions of gods worship , speaking and hearing the word , prayer , the sacraments ; and all other priuate ordinances , meat , drinke , sleep , yea euen infirmities that are without sinne , paine , sorrow , temptations , nay death , and the graue : the former , of a gate to hell , beeing sanctified for a wicket to heauen ; the latter , of a stinking caue to reserue the body for torment , altered into a sweet bed to preserue it to eternall ioy . . by christs temptation , beeing our head , the force , and strength , and bitternes of our temptations is abated , so as satan cannot now so fiercely assault his members . temptatiō may fitly be compared to a sword , which , beaten vpon a rocke or stone , is so farre from peircing the stone , as it turneth the edge , and makes it more vnable afterward to hurt . the deuill tooke this sword , and laid on with both hands vpon christ ; but he , as the stone hewen out of the mountaine , beares the blowes , turnes the edge , and blunted his assaults , that they can neuer so sharply peirce the members . the proud and furious waues of the sea , beating themselues against a hard rocke , breake themselues and loose all their strength : so is it here with the billowes of temptation , beating themselues against the rocke on which the church is built . . for our further encouragement , in that christ was tempted , and ouercame in temptation , we haue assured hope of victory against satan as christ our head had : for hee hath trode satan vnder his feete for vs , nay vnder our feet too , rom. . . obiect . oh but we are yet mightily assailed , and in great perplexity . answ. god suffereth satan still to tempt and trie vs , and he doth it busily , because his time is short : but yet , though the lord will haue our graces tryed , and will see our courage and valour , yet he hath him vnder his feet , and in his cheine , so as we resist a conquered aduersarie ; and , a little exercise beeing ouerpast , we shall also haue him vnder our feete . in that christ was pleased to be assailed with sundry temptations , let vs looke vp vnto this author and finisher of our faith , and set before vs our patterne of imitation , who ouercame not satan for himselfe , as the saints haue done , but for our saluation , and for our imitation . the former , that we might drawe power and vertue from him to ouercome as he did , that as the israelites beeing stung with fiery serpents , looking vp to the brasen serpent , might be cured ; so we beeing stung by the temptations of this old serpent and dragon , looking vp by the eye of faith vpon christ , through that blessed vnion betwixt him and vs , might receiue vertue and cure against all these fiery darts . the latter , that we might not giue place to the deuill , though hee should assault vs againe , and againe , no more then christ did ; that we might learne of him what weapon to vse , and in what manner to vse it , both to defend our selues , and offend our enemie ; therefore would he not onely ouercome one temptation , but many , one in the necke of another , for our instruction and imitation : and hence we are commanded to looke vp to iesus that endured such speaking against of sinners , heb. . . hence we haue a notable proppe of our faith , that we haue an high priest , who would haue experience of our infirmities , and in all things be tempted like vs , that he might be mercifull and compassionate ; therefore let vs goe boldly to the throne of grace to aske help in time of need , in temptation , in affliction , in want , heb. . . thus christ was typified by the high priests in the law , who were subiect to like infirmities with others , that they might be ready to comfort , and pray , and offer for them . seeing christ was therefore afflicted , that he might be fit and ready to comfort others , with what boldnes may we approach to him in our need , and learne to comfort others with the same comforts that we haue receiued ? . cor. . . . . hauing spoken of christs entrance into the wildernes , which is the former part of his preparation to the combate , we come now to the latter , which is the expecting of his enemie : and in this there are to bee ●●nsidered , . his furniture , or how hee was appointed : . his companie , or how he was attended : . his exercise , or how he was employed . the first luke hath , chap. . v. . he was full of the holy ghost . the second marke hath , chap. . v. . he was among the wilde beasts . the third is twofold : . that he fasted . dayes , and . nights , as all the euangelists say . . that all that while he was tempted with lesser onsets , as s. luke hath it , chap. . v. . first , christ went armed to the combate with satan , hee was full of the holy ghost ; which had formerly lighted vpon him in the shape of a doue , and had so extraordinarily fenced him with graces of sanctification aboue measure , that there was no roome to fasten any temptation vpon him . the vessell that is full , no more liquor can be conueyed into it : christ was so full of the holy ghost , his nature so perfectly holy and fully sanctified , as that not a contrary motion could once inuade him . obiect . but some of the saints , as iohn baptist and steuen , haue been full of the holy ghost , and yet haue been foyled by temptation . answ. there is a twofold filling : . absolute and perfect , which is beyond all measure ; a speciall priuiledge of christ , who must be filled for himselfe and all his members . . comparatiue and imperfect , in measure : so those holy men in respect of themselues at some other time , or in respect of other common men , might be said to be filled , namely aboue the ordinary measure : but neuer was any saint so filled but that he had great emptines , and much roome for satan , to frame and forge his temptations in . when god doth bring his children into the wildernesse , that is , into temptation , he armeth them with sufficient power to withstand it . . cor. . . when paul was vexed with an extraordinarie temptation , he prayed thrice , or often ; and answer was giuen , my grace is sufficient for thee : where by grace , is not meant the free fauour of god , as in many places , but the power and strength of the holy spirit , which was a gift of grace , enabling him to stand vnder it . and this is that which gods children may expect ; not to be exempted from temptation , nor from much molestation , nor from many knocks , and foiles , which bring them much sorrow : but yet at length god , whose hand is vnder them , brings them through all . for so it is in . cor. . . god is faithfull , and will not suffer you to be tempted aboue that ye are able , but with euery temptation will giue an issue . in which place the apostle distinguisheth of temptations ; some are so deadly and diabolicall , as a man is drowned and neuer swimmes out of them : these we must pray against , lead vs not into temptation : others rise of humane imbecillity , and are such as men can beare , by which god tryeth the graces of his , and manifesteth their infirmity , and out of which his grace giueth euasion and deliuerance , seeme they neuer so dangerous : as for example ; what a great temptation was that of israel in the red sea ? yet god brought them out of it . so for euill of sinne ; what strong temptations were they that seased on peter , dauid , salomon , wherein they seemed vtterly lost ? yet the lord held vnder his hand , and left them sufficient grace to raise them againe : gods faithfulnes was such to dauid and salomon ; and christs prayer , that peters faith did not vtterly faile . . we are the lords souldiers and seruants , and therefore he will helpe vs : dauid thought this a good argument , psal. . . o thou my god , saue thy seruant , that trusteth in thee . and this is gods manner of dealing : when he hath a great worke or triall for his children , he armes them with boldnes , constancie , and courage ; as sampson , when he was to encounter many philistims , what a measure of strength was he endued withal ? when the prophets were to be sent to rebellious and stubborne people , the lord made their faces as brasen walls , ierem. . . and as adamants , ezek. . . the apostles , beeing called to the great function of calling in the whole world , the holy ghost fell first vpon them , & furnished them with singular gifts fit for that calling . how boldly peter preached and professed christ at ierusalem to the beards of those that had put him to death , euen the rulers and elders , appeares in act. . . but the cause of this was , that hee was full of the holy ghost . the like we may obserue in elias his reforming of gods worship ; and in the restoring of religion by luther , who was wonderfully gifted , . with vndaunted courage , as appeares in his burning the popes decrees , and his disputation at wormes : . with feruent prayer : . with admirable and heauenly preaching . so the faithfull witnesses and martyrs that are called to a hote brunt , are first armed with a singular spirit , as that protomartyr steuen , act. . . . who was full of the holy ghost , full of faith and power , full of wisedome and grace , that they were not able to resist the wisedome and spirit by which he spake . and was it not so in q maries daies , that poore creatures were lifted vp with such excellent spirits , as that all the learning and wisedome of the doctors , or all the power of authoritie could not daunt them , but onely those vnmercifull arguments of fire and faggot , could put them to silence ? . the battell and cause is gods , the question between satan and vs is gods glory and our saluation . this was moses his argument , why the lord should spare his murmuring people ; see num. . . . now if the deuill preuaile against vs , god shall loose his honour , which is deare vnto him : but he will not suffer himselfe to be so disgraced , as to let vs be ouercome by his enemie , neither shall the saluation of his be preiudiced : for this were against the truth of god , whom satan accuseth to be a lyar . . he hath armed vs with his owne armour , and furnished vs with his owne strength , and will not haue his weapons bee thought so weake and insufficient as to be foiled in it : the sword of the spirit is not so blunt , the sheild of faith is not so dull , the breast-plate of righteousnesse is not so thinne , as to receiue euery bullet that comes , to hurt vs. . christ hath made vs members of his owne body : and when the head can with patience suffer the members , which it is able to defend , to be pulled off from the body , then shall the sound members of christ be pulled away by temptation from him : which they must needes be , if they were not continually supported by his strength . obiect . . cor. . . we were pressed out of measure , passing strength , insomuch that we despaired euen of life . answ. . the apostle speakes of humane strength , which could neuer haue passed through those trialls : but the power and strength of god shewed them an issue . . the apostle speakes according to the sence of his flesh , and what they were in their owne feeling ; as it is plaine in the reason of his deliuerance in the next words , that we should not trust in our selues , but in god that raiseth the dead . . the very scope of the place is to shew , not the vnmeasurablenesse of affliction , but a great measure of them , thereby to amplifie gods mercy . vse . we should not be discouraged , though our trialls be very great : for we shall not want sufficient strength to carrie vs through them . yea , let vs checke our weaknes , while we torment our selues with needles feares , that god takes little or no knowledge of our trialls , or will withdraw his grace , and absent himselfe for euer . no , he tenders the weakenes of his chosen , on whom although the spirit fall not so visibly as vpon christ , yet by vertue hereof they haue the secret distilling , and sensible , yea forcible working of the spirit in their hearts ; such graces of faith , hope , patience , and boldnes ( in case they keepe their watch ) as whereby they may as surely perswade themselues of victory , as if they had receiued the holy ghost visibly as christ did . adde hereunto these considerations : . that it is impossible to be exalted to christs kingdome , if thou be not assalted first with temptation : thou canst not be victorious , vnlesse thou fight , nor obteine the crowne vnlesse thou be victorious , reu. . . . that if thou beest in great perplexity , yet thinke not the lord hath forsaken thee : for . not to be chastised of god , is to be hated of him : . he hides his face but for a season from his children , as the mother doth till the child get knocks and falls ; onely to let them see their weaknes , and more to depend vpon him : . that there is a time when god makes intimation to all his children of their election and saluation : and commonly before this , that they may be fitted with hungring desire after grace , and make much of it when they haue it , there goeth a trouble of minde , and feare , and disquiet ; so as a man thinkes god is quite gone , when he is drawing gratiously vnto him , and that he shall neuer ●eare more of him , when he is knocking by the holy spirit to haue entrance into his heart . therefore wee may trust perfectly on this grace , and waite gods time for his full manifestation of it : the iust liueth by faith , and maketh not hast : iob , if the lord killed him , would still trust . remember m. robert glou●r that blessed martyr at couentry , crying to his friend austen , he is come , he 〈◊〉 come : ●e looked for the holy ghost two or three dayes before , and made great moane that he came not ; yet he continued waiting , and he came at length , but not before he came to the sight of the stake . secondly , of the company of christ , and how he was attended : marke addeth that circumstance , chap. . v. . he was also with the wilde beasts . which is not to be passed without vse , because the spirit of god pleased to record it . the popish writers say , that the cause hereof was , that the wilde beasts should come and doe homage to him their lord , as they did to adam . but this is a deuise of mans braine : for although christ deserued honour and homag● from all creatures , men and angels , yet this is not the time and place to receiue it : yea they forget , that christ went into the wildernesse to be humbled in a speciall manner . besides , the text mentioneth other businesse wherein christ was for those . dayes employed , as in the next branch we are to heare . but the true and proper causes were these : . to shewe what kind of wildernesse this was , namely not such as that in which iohn preached ; of which there were many in palestina , which were distinguished by their speciall names , as the desert of iudea , of ziph , of maon , &c. and such as were not altogether desert , and without people , or incommodious for men to dwell in , but were here and there inhabited : but this desert , wherein christ was tempted , not noted by any addition , but the desert , was remote from all company of men , and full of wilde beasts ; by which it is plaine it was vnpeopled , and had no inhabitants but the wilde beasts . if any aske , which wildernes it was ; i answer , it is not determined in the scripture ; but it is not vnlikely but it was that great wildernesse , in which the israelites wandred . yeares , called by eminence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wildernesse . and we know , that there were some figures , which might shadow ▪ the temptation in this place ; as exod. . . it is called the place of temptation , massah and meribah , because of contending and tempting the lord ; here the lord was contended with and tempted . againe , exod. . . this was the place wherein the lord shewed them , that man liueth not by bread alone , but by euery word that proceedeth out of the mouth of god : compare it with , deut. . . this also was the wildernesse , in which moses and elias fasted . dayes ; and if it were not the same , it must needs be figured by it . but it is no article of faith , to be stood vpon or contended about . . this circumstance of history is added , to shew how helpelesse christ was , without all helpe and comfort of man , where he could looke for no succour from any earthly creature or worldly means , nay all the meanes against him . . to shew that his power was so much the more manifest , in that when satan had him at the greatest aduantage , and all the meanes set against him , yet he goes away victor ; and that none could share with him in the praise of the victory , but it belonged to him of all the seed of women . . to shew the power of the son of god , who could liue peaceably among the wilde beasts , who , if he had been a common and weake man , had beene certainly eaten vp of them . quest. how could chist liue peaceably and safely among the wilde beasts ? answ. when daniel was cast into the den , the lyons spared him , but not through the disposition of their nature ( for presently they deuoured his enemies ) but the text ascribeth it to two causes : . to the angel of god , that stopped their mouths . . because he beleeued in his god , which , besides the faith whereby he was iustified , was euen a faith in the miracle , by which he was strengthned at this time . but i take it , another reason may be giuen of christs peaceable conuerse among the sauage creatures , namely , because he was endued with the perfect image of god , and they did acknowledge him as their lord , euen as they did adam before the fall ; which is a speciall priuiledge of the state of innocencie . hence obserue , . that wicked men are worse then bruit beasts , they will not acknowledge christ when the wilde beasts will ; christ shall haue no peace among them . if he come in iudas his hands , he will betray him ; the iewes will accuse him , pilate will condemne him , the common sort will beate and buffet him , the souldiers will crucifie him . a great deale more security shall he finde in the wildernesse among wilde beasts , then in places inhabited by wicked men . and the reason seemes to be , that the higher the fall , the greater the wound ; the deuill falling from such a height of glory , is most desperately wicked against gods image , especially in his sonne : wicked men falling from a blessed estate of holines and renewed reason , are desperately malicious too , so as the poore creatures in their proportion retaine more goodnes in their nature then man doth in his ; they still serue god in their kindes , man still rebelleth ; they fell from subiection to man , but man from subiection to god. vse . this should both humble vs , to see the little good that is left in our nature , and also vrge vs to seeke the renewing of it . and it should terrifie wicked men , who , resisting christ in his word , members , graces , yea persecuting him in his saints , shew themselues more sauage then the creatures : the wilde beasts will acknowledg him that doth him good ; but the wicked man spurns against him . daniel was more safe among the lyons then his enemies ; and dauid was compassed with ramping lyons . note . . this affoardeth vs a ground of comfort , that when the state of the church is afflicted , led into the wildernesse , enuironed with men for their dispositions as wilde and fierce as tygres , lyons , leopards , cockatrices ( for so naturall men are described , isa. . ) yet it is in no worse state then christ himselfe once was : and as christ was in the midst of wilde beasts , and was not hurt , so shall his members be ; they may be molested and afraid of danger by them , yea assaulted and slaine , but not hurt . if the spirit lead thee into the wildernesse as he did christ , thou mayest be secure ; if for good conscience and gods religion thou beest set vpon , thou shalt not be hurt , as the martyrs were not . note . . in that our sauiour now is safe enough , when all the meanes of safety and comfort are set against him , we must learne to depend vpon him , if we shall come into the like case : when we haue no way to help our selues , all meanes faile , nay all meanes are against vs , like so many wilde beasts about vs , then he is able to succour vs , as he was to defend himselfe alone , not onely from the rage of wilde beasts , but furious deuills . and this is the true triall of faith , when we haue no meanes , yea when meanes are against vs. it is an easie thing to trust god vpon a pawne , but we must trust in his word , that is indeed to trust in god. when the case is with vs as it was with moses at the red sea , the sea afore him , the mountaines on both sides , pharaoh and his hoste behind , then to say , stand still , feare not , and behold the saluation of the lord , here is found faith . when aram and mount seir came against iehoshaphat , and he saw no strength or meanes of his owne , he said , o lord , we know not what to doe , but our eyes are vnto thee ; and so , though his army was small , and his enemies like grasse on the earth , trusting in god he went away with the victory . and what a holy and faithfull profession was that of iob ? if the lord kill mee , yet will i trust in his mercy . rules to carry our selues by faith in the outward meanes : i. where they be . . faith neglecteth not good meanes where they be , because gods prouidence hath affoarded them and appointed them for our good : faithfull iaacob had a good care to prouide for his family , gen. . . isaac said to his father , here is the knife and wood , but where is the sacrifice ? abraham answered , god will prouide : so let vs vse the meanes , and god will prouide the rest which is wanting . . it hath a right iudgement of them , not as things to be trusted to ; neither art nor labour , expressed by the net , hab. . . nor wealth and riches , expressed by the wedge of gold , iob . . nor friends and alliance , expressed by the arme of flesh , ier. . . no , nor the outward meanes of saluation , ezech. . . faith knoweth it is not bread , but the staffe of bread that man liueth by . dauid lookes vpon his staffe and bowe , and saith they cannot helpe him , psal. . . and counteth watching and building but vaine , except the lord ioyne his helping hand , psal. . , . . faith vseth meanes , but expecteth no blessing from them , but by the word and prayer . gen. . . iacob vseth good meanes and pollicy in diuiding his armie , and separating his bands , but withall giueth himselfe to prayer , to get gods arme with him . exod. . . ioshua goeth and valiantly fighteth the lords battels ; but moses must be at prayer in the mount , and no longer ioshua prospers then moses prayeth . ii. where they be not : . faith trusteth where means be wanting , or against them . though ten thousand compassed dauid , yet would he trust , psal. . . and abraham was a notable patterne of faith , when he had no meanes , but all was against him , in himselfe and his wife ; still he depended vpon the naked word , that god was true , and able to performe his promise , rom. . . . . . faith , when it may , vseth no euill meanes ; it flies not in sickenesse to sorcerie , nor in extremity to the witch , as saul did , for which he was reiected from beeing king , . chron. . . it turneth not to fetches of policie , nor to digge deepe counsells , on which a woe is pronounced , isa. . . it deuiseth not to smite ones betters with the tongue : it taketh not aduantage of mens simplicity or forgetfulnesse . . it obserueth how many great things god bringeth to passe without , yea against the meanes ; to shew how little he depends vpon them ; and therefore it will not stint the holy one of israel , but frame the heart to his likenes . it sees the walls of iericho fall downe by seauen dayes compassing , iosh. . . it sees all midians host discomfited , by means of a dreame of a barly loafe , tumbled downe from aboue into the host of midian , iud. . . and ashurs host flie all away , supposing the king of the hittites , and egyptians to come vpon them , through a noise of chariots and horses , . king. . . and surely this is the course , in which god often encourageth his children , who thriue and growe they know not how , by vertue of the promise , that god will fill his with hidden treasures . whereas those that will feed themselues vpon the meanes , and trust god no further ; gods iustice often lets them see their folly , reuenging their infidelity : they eate , and are not satisfied ; they earne money for a bottomlesse bagge , hag. . . they go and trust in physitians as asa did , and pine away : their wisedome and counsell is turned to foolishnesse , as achitophels : they haue horses , and strength , and trust to it , psal. . . . but they are fallen there where they trusted . and thus god letteth men see , that there is neither wisedome , counsell , power , or successe against , nor without the lord. note . christians must not thinke much to finde men more sauage then bruit beasts , seeing christ found it so : lazarus found dogges more pitifull to him then diues ; and paul found the beasts , to which he was condemned at ephesus , more mercifull then the men , . cor. . . the like entertainement in the world must euery christian expect . now we come to the third point in christs expectation of his enemie , namely , his imployment ; and that out of the euangelists is gathered to be twofold : . fasting , to which he ioyned praier without all doubt : this s. matthew hath , that he fasted forty dayes & forty nights . . temptation , by lighter onsets , as luke saith plainely , he was forty daies there tempted of the deuill , and after that he was hungry ; and then began these three temptations . in his fast , consider three things : . what kind of fast it was . . the reasons of it . . the continuance , fourty dayes , and fourtie nights . for the first . of fasts there are three kinds : . ciuill , as when men f●st for the health of their body ; or when men are so intent vpon their affaires , as they take no time to eate and drinke : thus saul fasted pursuing the philistims , . sam. . . and those fourtie , that vowed not to eate till they had slaine paul , so intent they were vpon their wickednes , act. . . this is voluntarie : there is also one involuntarie fast , when men want what to eat or drinke , as elias fasted , . kin. . . this is not here meant . . religious , which is an abstinence from meates , drinkes , and all delights , to testifie our true humiliation before god , to fit vs vnto prayer , and to further and witnesse the truth of our repentance . and this is either publike or priuate , of one or of moe , for one day or longer time . but neither is this meant here : for , . christ had no corrupt , wanton , or rebellious flesh to mortifie or chastise . . christ had nothing to repent of , no amendement of life , no hardnes of heart , no want of faith to bewaile , no guiltines to confesse by it . . he had no need of fasting to helpe him in praier : for neither needed he any grace , which he had not by the liting of the spirit vpon him , neither had he any sluggishnesse or dulnesse in his nature to hinder his prayer , neither did he euer make a prayer , which did not merit of it selfe to be heard , or wherein he was not heard . . miraculous , which is aboue the strength of man , and is sometime giuen to the saints , to commend their doctrine ; as vnto moses , exod. . . and to eliah , . king. . . and of this kind was our sauiours fast ; because no man can fast so long , or halfe so long , and remaine aliue ; and much lesse can a man fast so long , and not be hungry all the while , as it is said of christ. secondly , the reasons of this fast are , . negatiue : . affirmatiue . i. negatiue . . it was not to commend fasting , as the papists teach : for it is no commendation to fast when one hath no stomacke , or is not hungrie , as christ was not . besides , it is in it selfe no worship of god , but a thing indifferent , and onely commanded and commendable , so farre as it is an help to religious exercises . . much lesse that we should imitate him , as the papists doe in their lent-fast : for . it is none of the morall imitable actions of christ , but effected as other miracles by a power transcending the strength of men and angels , yea by the same power whereby he gaue sight to the blind , and legges to the lame ; he is as imitable in one as in the other . . if they wil imitate christ , they must abstaine from all food , not onely from flesh , and that for . dayes and . nights : for christ all this while ate nothing : yea , and they must not be hungry all the while , as he was not , luk. . . . christ did not fast once a yeare as they doe , but once in all his life . . there is no proportion , no agreement betweene christs fast and their lenten fast : for , . christs was a total fast , an vtter abstinence ; theirs is a mock-fast : they glut themselues in the time of their fast with most dainty meates and drinkes , in fulnes and delicacy . . christs was voluntary , theirs is forced , against the vse of the primitiue church , among whom it was left free to euery mans conscience , when and how long it pleased him to vse it : neither were any lawes set downe for the lent-fast yearly to be kept in imitation of christ , till gregory the great , or ( as other write ) telesphorus bishop of rome about . yeares after christ ; but it was free for the time , and kinds of meates . . christs fast was for a necessary cause ; their 's in times of ioy , when no iust cause vrgeth , for the times sake , for custome , and superstitious imitation , when no publike danger is to be preuented , nor any speciall grace to be obtained ; whereas by christs fast the greatest euil in the world was diuerted , and the greatest good procured . . christs was without ostentation , in secret in the wildernesse , when none saw him ; where as in cities and societies of men , he ate and dranke : but these will be knowne to fast , and with the pharisie professe , i fast twice a weeke , &c. . christ fasted not as counting some meates vncleane , which are all good , and ought not to be refused , as vncleane ; but receiued with thanksgiuing , as sanctified by the word and prayer , . tim. . . . . they fast with condemning of flesh and whatsoeuer commeth of it , as vncleane for that time : which is more iewish then iudaisme it selfe : for euen in the ceremoniall law , those things that were pronounced vncleane , were neuer to be refused as vncleane in themselues , but onely in regard of the commandement : but much more now , all difference of meates beeing taken away ; according to peters vision , act. . . may all be lawfully vsed at all times for the nourishment of man : and the contrary is a doctrine of deuills . . christ fasted not without instant prayer : for euen the saints of god alwaies when they did fast , ioyned prayer , which otherwise were but a bodily exercise , . tim. . . and hence fasting is often put for fasting and prayer , hester , . . . but they fast in want of extraordinary prayer , and when no neede or occasion is aboue ordinary . . christ did not fast as placing the kingdome of god in meates and drinkes ; whereas they account the obseruation of their fasts a thing meritorious , to satisfie for sinne , and purchase the kingdome of heauen ; which is their common doctrine : wherein what else doe they , then attribute the kingdome of god to meate and drinke ? . let them shew where the people of god euer presumed to imitate the fasts of moses or elias : if they cannot , how dare they embolden themselues to imitate christ , and inioyne the meanest of their disciples so to doe vnder paine of damnation ? for this is the boldnesse of bernard , saying , as christ forty dayes after his resurrection ascended to heauen , so none can ascend thither that fasteth not these fourty dayes . and yet here i condemne not the lent-fast among vs , so it be obserued onely as a ciuill and politike ordinance , and not as any religious fast or obseruation : for i esteeme it as lawfull for a king for a time to forbid his subiects some sorts of meat , and inioyne others as he seeth most fit for his common-wealth , as for a physitian to prescribe a diet to his patient , forbidding some meates , and appointing others for the health of his body . much lesse doe i condemne all fasting in generall , but wish it were more obserued then it is , so it be rightly : but this fast of the papists , in the institution , obseruation , causes , manner , and end of it , is wicked and sacrilegious . ii. the affirmatiue endes of this fast of christ were these : . to prepare himselfe by fasting and praier to his most weighty calling : for although christ was full of the holy ghost , and seemed not to need the benefit of fasting and prayer to fit him , yet he tooke on him our infirmities with our nature , and as man needed such help as our selues doe . . to teach vs , not rashly and headily to enter vpon or vndertake any calling , but by fasting and prayer to prepare our selues , who haue more need of preparation then christ had , and to get gods blessing on the same : but especially this concernes the magistrate and minister . ob. you said this fast was not for our imitation . ans. true , it was not in the extent , but in the end it was : in the former christ is to be admired , in the latter to be imitated . . to set out his miracles and diuine power , for the honour and authority of his person and doctrine , to shew himselfe the sonne of god. obiect . moses and elias fasted this fast , and yet were meere men . answ. they did it by his power , he by his owne : they were vpheld by the power of god , but hee by his diuine power : their fasting was but a type and shadow of this . but to make euery man able to imitate this fast , obscures christs glory , and this miracle , and the gospell it selfe . . that hereby he might bid battell , offer opportunity , and prouoke his aduersary to the combate : for this was the end both of his fasting , and going into the wildernesse , and of his hunger . wherein also this fast of christ may not be imitated : for we are not to offer any opportunities or aduantages to satan , who is ready enough to seeke and take enough : as we may not tempt god , so we may not tempt the tempter , but pray that we may not be lead into temptation by him , and watch least we fall into temptation , mark. . . yea we must cut off and preuent his aduantages , and shunne all occasions wherein he might assault vs , as knowing our owne weakenes . the third thing in christs fast is the continuance of time , forty dayes and fortie nights . ] quest. why did he fast so long ? why no more nor no lesse ? answ. for these reasons : . to be answerable to the types . as moses fasted . dayes at the institution of the law , and elias at the restitution of it , so would christ here at the manifestation of the gospel . . hee exceeded not this number , least he should seeme too inhumane and cruell against himselfe : for he did no more then moses and elias had done , men subiect to infirmity . in our time he is no man that cannot straine one tricke aboue others : but christ being in the shape of a seruant , takes not vpon him aboue his fellow-seruants . . he would not fast lesse , because he would not seeme lesse then the prophets , nor vnlike them . . he would not fast more , because he would not haue his deitie now acknowledged by the deuill . . he would not giue occasion to heretikes to doubt of the truth of his body and humane nature : if he had fasted longer then moses and elias , he might haue beene thought no true man , but onely in show incarnate . quest. why is it added , that he fasted fourty nights ? answ. for these reasons : . to shew that it was not such a fast as the iewes vsed to keepe , who fasted many dayes together , but ate at nights ; as daniel fasted for . weekes of dayes , chap. . v. . nor like the turkish fasts , who so soone as they see a starre , eat any thing on their fasting dayes , but that which is strangled , or hogges flesh . nor yet like the papists fast , who , though they say they fast . dayes , both to imitate christ , & to giue god the tithe of the yeare , yet can feed wel & fare deliciously euery night . . to shew , that christ had a care to spend his nights wel , aswell as his dayes , not spending them out in sleep , but in watching and prayer as well as in fasting : for by the same power his bodie was preserued without sleep , as it was without meate . far vnlike the papists , who in their fasting-dayes spend the night in gluttony , luxurie , and all vncleannesse . this example of christ teacheth vs of what great necessitie this exercise fasting is , both for the entrance , & comfortable continuance of the duties of our calling , both generall and speciall . this nehemiah knew well , when hearing of the calamitie of ierusalem , and his brethren the iewes , he fasted certaine dayes , and prayed before the god of heauen , c. . v. . and ezra proclaimed a fast , to seeke the right way homeward , and safe from their enemies , c. . v. . see also act. . . . fasting in an holy and religious manner , helpeth forward graces that are necessarie for our calling ; as , . the grace of conuersion , and therefore is made an adiunct of it : ioel. . . turne you with all your heart , with fasting and weeping . . the grace of prayer ; for as prayer sanctifieth fasting , so fasting strengtheneth praier . otherwise , to place gods worship in fasting , is to make the belly the god. . it helpes forward the knowledge of the mysteries of god and godlinesse : dan. . . conferred with . . as daniel was praying and fasting , gabriel was sent to instruct him , and reuealed to him the mysterie of the . weekes . . it addes strength and courage in the christian combate betweene the flesh and the spirit ; it is as a third , that comes in to take the spirits part , and so helpeth to the victorie by subduing the flesh . . the necessitie and profit of this exercise appeareth in respect of our selues : for , . if we want publike or priuate benefits , fasting ioyned with prayer is the meanes wherein god will haue them sought and obtained . the beniamites after two sore ouerthrowes , by this meanes got the victory , iud. . . annah by the same obtained her samuel : and dauid fasted for his childs life . . if we be in danger of publike or personall iudgments , by the same means they are to be diuerted : religious fasting is a cheife part of the defensiue armour of the church , as we may see in the examples of hester , sauing her people from hamans deuise : and of the niniuites , turning away the destruction threatned by ionah , by fasting and humbling themselues . . if wee be to attempt publike or priuate duties , hereby we must fit our selues , and obtaine successe and blessing . so did nehemiah and ezra , as we saw before : and when paul and barnabas were separated to the worke of the ministerie , they fasted and prayed , act. . . yea , christ himselfe spent a whole night in fasting and prayer , before he chose his disciples , luk. . , . . daily experience shewes the necessity of religious fasting : for , . how may men obserue in themselues , that for want of this duty they grow dull in their profession , and heauy in holy practises , yea empty of grace , so as they may thinke the spirit is departed from them ? yet when they haue renewed this exercise , they finde themselues more ripe and ready , more quicke and able to good duties , as if they had new soules giuen them . . doe woe not see , that the more conscionably a man carrieth himselfe , the more busily satan doth bestirre himselfe against him ? and had he not need so much the more fence himselfe with coat-armour , and flie to god for strength and protection ? if a good magistrate or minister be to be brought into any place , how doth satan storme and bend his forces against him , because he thinkes that then his kingdome must downe ? therefore if a man meane to be seruiceable to god in any place , it is meet hee should first sanctifie it by fasting and prayer , as christ did . this serues to rebuke the great want of this so needfull a dutie . what magistrate or minister , against whom satan most shouteth , entreth thus into his calling , as christ by fasting and prayer ; but by gifts , fauour , or otherwise get liuings and offices ? but to god they goe not ; and this is the cause that so little good is done , either in one calling or the other : as much blessing as they seeke , they haue . so , what other reason can be giuen , that many lingring euills and want of gods blessing is in so many families ; but because men omit the cheife meanes of procuring the one , and repelling the other ? men thinke they haue nothing to doe with this duty , but when publike authority enioynes it , and that it is onely the fault of magistracie it is so out of vse ; as though euery master of a family were not a magistrate and bishop in his owne house ; or as if that were not a means for priuate blessings , which is so mighty for publike . oh deceiue not thy selfe : that which thou canst not doe publikely , thou maiest doe in thine owne house ; and therefore , if thou wantest any grace or blessing , blame thine owne idlenes that seekest it not in gods meanes . this should mooue vs to performe so needfull a duty as this is , and thereunto to consider of these reasons . . consider the promises that are made , and haue been made good to fasting and feruent prayer . remember that one example of good king iehoshaphat , against whom came the moabites , ammonites , and they of mount seir ; whereupon he proclaimed a fast throughout all iudah , and prayed earnestly , . chron. . . . and before they had ended their praier , the spirit of the lord came vpon iahaziel a leuit , who by the spirit of prophecie foretold the victorie , saying , yee shall not need to fight in this battell , o iudah , and ierusalem : feare yee not , but to morrowe goe out against them , and the lord will be with you : and so it came to passe : for the enemies slew one an other , and the iewes gathered the spoyle , and returned and praised god in the valley of beracha , that is , of blessing ; so called euer after . . the ordinary praiers of gods children haue preuailed much , and much more can their fasting and praier bring greater blessings . when peter was in prison , sleeping betweene two souldiers , the night before he should be brought out to death , beeing bound with two chaines , and the keeper before the doore watching the prison , at the ordinary prayer of the church , an angel smote peter , saying , arise quickely , and his chaines fell off , and he was deliuered , act. . . much more can extraordinarie prayer , ioyned with fasting , preuaile . . many things are not obtained , but by that prayer which is ioyned to fasting : matth. . . this kind ( of deuils ) is not cast out but by prayer and fasting , that is , by a most feruent kind of prayer , to which fasting is ioyned as a whetstone to sharpen it , and set an edge on it . some things , as those that are pretious , cost a greater price ; and some suits must be obtained of men , not without long and instant supplication : so here , many things are long sought by ordinary prayer , which beeing extraordinary fauours , might by extraordinarie prayer haue been sooner had . . god hath rewarded the wicked , who haue vsed this ordinance in hypocrisie ; and much more will he those his seruants that vse it in truth . . king. . . ahab fasting for the destruction threatened by elijah , humbled himselfe ; and this fast of his not ioyned with true repentance , but onely kept in the outward ceremonie , in abstaining from meate , in sackecloath , and giuing some testimonie of outward sorrow , was not vnrewarded , but obtained a repriue of the execution of the sentence til his sonnes dayes . how much more respect shall we obtaine of god , if we ioyne to the outward fast the inward graces of humility , repentance , faith , and feruencie ? . were this exercise in request sometimes in families , it would preuent many iugdements , and many sinnes the procurers thereof , in gouernours , children , and seruants ; as adulterie , fornication , drunkennesse , swearing , riot , and profanenesse ; these might bee kept out aswell as cast out by this meanes : and vnspeakeable were the good that might hereby be procured , as release from many euils , life , health , &c. . we haue the example of the iewes , who besides all other mooueable fasts vpon speciall occasion , must haue one set fast in a yeare , leuit. . . . because many great sinnes of all sorts might be committed in a yeare , for which they needed to be humbled . . once a yeare god might shew some tokens of displeasure , publike or priuate , that they might know that once a yeare they had cause to be humbled . obiect . that was a ceremony . answ. the day was , not the thing , the equity of which binds vs as well as them , because the ends and causes bind vs. and in the gospel we haue the example of iohn and his disciples , who fasted often : and christs disciples must fast , when the bridegroome is gone , and causes of mourning come . beside these , we haue sundry other motiues to religious fasting : as , . shall christ fast for vs , and not we for our selues ? . shall the pharisies fast twice a weeke in hypocrisie , and we not once in our liues in sincerity ? . can we chearefully betake vs for our bodily health to fasting , diet , or abstinence so long as the physition will prescribe , and will we do nothing for our soules health ? . can worldly men for a good market fast from morning to euening , and can christians be so carelesse as to dedicate no time to the exercise of fasting and prayer , to increase their gaine of godlines ? . is not this a seasonable exhortation ? hath not god sounded the trumpet to fasting ? matth. . . when the bridegroome is taken away , it is time to fast : but now , . sinnes abound , as drunkennes , pride , and high wickednes , and there is no more feare of gods wrath in the church and land . . the word and ministery is more despised then euer , and lesse loued ; preachers and professors of the gospell are scorned , as in the dayes of noah ; the heauenly mannah is contemned , and the contempt of it threatneth a finall departure of the bridegroome . . papists increase in numbers , in boldnes , in pride , in power , and are so farre from beeing conuerted by the light , as they are daily more peruerted and peruerse , notwithstanding the glorious gospell of god , and the wholesome lawes of the land . adde vnto these the swarmes of atheists , macheuilians , carnall and colde protestants among vs. . who hath not smarted in the common iudgements of the land , lingring by many yeares in plagues , vnseasonable weather , fires , waters , and the like , all of them forerunners of greater misery ? who can forget the warning of gun-powder , and the present vnfeelingnes of it ? and were not these publike euills , how many euery one of vs bewaile christs hiding of himselfe from our soules ? his gratious beames shine not on vs with such comfort as they might , his word is not so fruitfull in the best as it should , dullnes and conformitie with the times creepe in vpon the best ; the sun and moone , great lights in the ministry are darkened , and the starres loose their light among professors . is it not time to awake our selues , if euer , and to betake our selues to sackecloth and ashes , to fasting and prayer , if the lord may be intreated to draw neerer vs , and our soules nearer him ? the second part of christs employment , while he expected his enemy , was temptation by lighter onsets , which is plaine , in that s. luke saith he was . dayes tempted of the deuill ; and then recordeth satans solemne onsets vpon him in these three most fierce temptations . whence we may obserue his subtilty and pollicie , who hath a deepe fetch in it : for , by lesser temptations he maketh way vnto greater . for , . as a wise captaine sends out his spies to see the state of the contrary armie , their number and strength , and to view what aduantages may be taken , and perhaps sends out a wing to make a skirmish onely , to try their purpose and strength ; so doth satan here : he would by lesser temptations trie the strength or weakenesse of christ , that so he might plant his maine forces against him accordingly . . he begins with smaller things before he come with his maine forces and shew his blacknesse , because smaller things are easily contemned , or more easily yeelded vnto : is it not a little one ? and is there any great hurt in it ? . he knowes by little things how to obtaine great , easily winding himselfe by little and little into the heart , as a cunning theefe , if he can finde roome but for the point of a wrinch , will quickely make strong doores to flie open . . he will trie if by small things he can make vs secure , and negligent to put on all gods armour to fence vs , because we easily thinke that smaller things neede no great resistance . as he dealt with christ our head , so doth he with his members : therefore as christ was able enough to espie his sleight , so must we learne to doe ; euen where satan begins his temptation , there to beginne our resistance , and giue him the repulse at his first motion : we must resist smaller temptations , and keepe off of the first staffe of the deuills ladder , and kill euery hellish serpent in the shell . . we must doe as wise citizens that are besieged , and will not let the enemie come to scale the wall , or into the market-place with purpose to driue him out againe , but keep them out without bullets reach . . we are wise to preuent bodily diseases at the first grudgings , because we know that diseases get strength by delay , and are hardly remooued if they be suffered to settle . . satan first layes obiects and occasions , and then tempts or works vpon them . dauid was first mooued to looke vpon bathsheba , which seemed a small thing : but had he had his armour on his eye , his heart had beene fenced from the desire , and himselfe from the act . peter was not first mooued to forsweare his master , but first to goe into the high priests hall , or to follow aloofe off , and then to sit among christs enemies , and then to doe as they did . the deuill comes first aloofe , and seemes to require but some reasonable thing at first , but at last is impudent and importunate for greater . doe we thinke that iudas was at first mooued to betray his innocent lord ? no , but first satan wrought him to couetousnesse , and then offered the occasion , thirtie pieces of siluer , and so strucke vp the matter by degrees , and in the end oppressed him with his whole power . euen so to draw a man from god and religion , he will begin with lesser things , he will not bid a man hate religion at the first , but first to doubt of this point or that , or hate , not all at first , but this minister or that ; he sets before his eyes some infirmities , which breed dislike , then he mooues him to take counsell against him , then to scorne , raile , persecute him . when saul was commanded vtterly to destroy the amalekites , men and cattell , and spare none , the deuill thought it bootlesse to goe against the whole commaundement of god , by moouing him to spare all ; but he might thinke it reasonable to spare some , the king , and the fatte beasts , especially vpon so good an intention as to sacrifice : but this was enough to depose him from his kingdome . here therefore remember these rules : . to giue no place to the deuill , eph. . . and seeing we giue him place three wayes , . by letting into our hearts his suggestion . . by putting it in execution . . by not hating his motions , and the risigns of sinne : we must carefully watch against him in all these . . the lesse the sinne is to which thou art tempted , the more suspect satans further drift in it , which he euer hideth at the first : for if he be not met in the beginning , he makes no stay till he comes to the height of sinne . an example hereof we haue in eue , to whom satan comes and saith , yea , hath god said so indeede ? not that he did not know it , but his further drift was to make her forsake that word , as indeede she did . so he comes to many a man , as to peter , and saith , goe into such and such company among thy neighbours , to such or such an exercise ; which is a small thing : but he hath a further drift ; there thou shalt loose thy time , and thrust thy selfe out of thy calling , there thou shalt loose thy patience , , thy charity , thy piety , and comming home shalt finde thy selfe much worse and weaker for going abroad : he did not bid thee goe and sweare , and quarrell , and scoffe , or abet these things in others , but he did as bad : for these are the fruits , yea the best fruits that come from lewd and vnthrifty company . . consider , that as the least poyson in quantitie kils or hurts , if it be but once taken ; so euen the smallest sinne is deadly poyson to the soule . set open one gate of a besieged citie , and the enemies will come in as certainly , as if all the walls were rased . one serpent suffered to come so neere as to winde about a mans hand , is not easily shaken off . the beginning of sinne is death , and a bad beginning brings on a worse ende . let vs beware we despise no temptation : to contemne a temptation is to neglect ones armour , and the meanes of resistance ; and no temptation but will be too strong against a secure aduersarie . but let vs learne to feare continually in respect of our weakenes , and let vs prepare for warre in the rumour of it , before the enemy bee in our neckes , and will not suffer vs to whet and fit our armour . this teacheth vs what to thinke of them that scorne men as being too precise : what ? must we not sweare small oathes ? may we not speake now and then a merry word ? may we not recreate our selues ? ( now by recreation , they meane gaming , vnthriftinesse , cousenage , and the like : ) may we not now and then be angry and impatient , seeing flesh and blood is so weake , and it is but an infirmitie ? what neede a man be so precise and scrupulous , as to stand vpon such small triflles ? all which is but to plead for sathan against our owne safetie . he was afterwards an hungrie ] in these words is set downe the effect of christs fast ; after he had fasted fourtie dayes and fourtie nights , he began to be hungry : all the while before he was not hungry , neither did he want power to haue fasted longer , and by his diuine power vpheld his humane nature , if he pleased : but now the miraculous fast beeing finished , he begun to hunger . quest. how could christ be hungry , seeing he was able to feed so many thousands with seauen loaues and two fishes ? besides , ioh. . . he saith , my meat is to doe the will of him that sent me , and to finish his worke . or if he could be hungry , why would hee ? ans. some haue thought that christ needed not to eate , sleep , &c. as we need when our bodily strength is exhaust by labour , by fasting , and watching . and some of the fathers , as ambrose , and theophylact , vpon mar. . . hold that christ onely by dispensation gaue his body leaue to be hungry when he pleased ; as though hee neither was wont , nor could nor ought to be ordinarily hungry as other men , nor necessarily forced to eate . but we must knowe , that christ tooke vpon him a true humane body , and the forme of a seruant , in which he was obnoxious to all our infirmities , onely sinne excepted . and the infirmities which hee vndertooke not , are these : . he was not to take any which might hinder the perfection of his soule or body . of his soule , as vices , sinnes , pronenesse to euill , heauines to goodnesse . christ tooke miserable infirmities in his soule , ( as augustine saith ) such as are , naturall negatiue ignorance ; as of the day of iudgement , and the time of figges fructifying ; but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as damascene saith ) damnable and detestable . of his body , because it was extraordinarily conceiued and created of the holy ghost , who being of infinite wisedome and power , could not erre , or not bring his body to perfection . therefore he was not to be blind , lame , deafe , &c. which are infirmities in many other men . . christ was not to take all infirmities in generall : for . some arise of particular causes , which could not be in christ ; as namely , some hereditary infirmities and diseases , as the leprosie , falling-sickenes , s●one , &c. some from redundance of matter in generation haue some monstrous or superfluous part : some from defect want some part , or haue some part withered or scanted . none of this can agree to christs most perfect conception of the holy ghost . . some infirmities are acquisite , as by surfets feauers , and gowts by fulnes : these could not befall christ , who neuer exceeded the meane , his whole life beeing a continuall exercise of sobrietie : neither had he euer any acquisite infirmity , but voluntarily vndertaken . . some defects and infirmities are the fruit of some speciall iudgement of god ; as vzziah his leprosie was a speciall stroke of gods hand for a speciall sinne : so some are borne fooles and simple : neither could these belong to christ , who had no sinne , nor cause of iudgement in him . . christ was to take vpon him all naturall and indetractable infirmities ( as the schoolemen call them ) and onely them : naturall , that is , such as follow common nature , infirmities common to all men : and indetractable , or inculpable , which detract not from the perfection of his person , nor of his grace , nor of the worke of our redemption . of this kinde are hunger , thirst , labour , wearines , sleep , sorrow , sweat , and death it selfe : all these are common to all men . now hunger beeing a common infirmitie , incident to all men , yea to adam in innocency , ( who was hungrie and did eate , as gen. . . euery tree bearing fruit shall be to you for meat : and slept , c. . v. . a heauie sleep fell on the man ; yet without molestation : ) therefore christ did necessarily hunger as other men doe , not by an absolute necessity ( for . hee needed not haue taken our nature , or beene incarnate : . as he was god , he could haue exempted himselfe from all the abasement and miseries that he suffered : ) neither by a coacted necessity ; for he willingly submitted himselfe to this necessity : but by a necessity ex hypothesi , or conditionate ; hauing taken our nature to redeeme it , he was necessarily to take on him all our weaknesses , sinne onely excepted ; for these reasons : . he was not onely to be like a man , and in the shape of a man , but also a very true man , like vnto his brethren in all things , except sinne : therefore it is said , hebr. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to assure the truth of his incarnation against all anthropomorphites , and such like heretikes . . this was a part of his obedience , and consequently of our redemption , that he suffered the same thnigs as we doe , both in body and in mind : verè pertulit languores nostr●s , he hath truly borne our infirmities , isa. . . . that he might sanctifie vnto vs these infirmities , and take away the sting of them , least we should be wearied , and faint in our mindes , heb. . . and that we might haue an example in suffring , . pet. . . . that he might be a compassionate high priest , heb. . . . touched with infirmity , yea cloathed with our fraile nature , that we should not doubt of his grace , who vouchsafed to be so abased for vs. . himselfe confirmeth the same , in that he tooke not on him such a body of ours as adam had before sinne , but such a one as hee retained after his fall , so farre as it was obnoxious to all incriminall paines of sinne ; namely , such as was subiect to wearines , ioh. . . to sorrow , teares , and weeping , as ouer ierusalem , luk. . . and at the raising of lazarus , ioh. . . . and in his agonie , when he shed teares and vsed strong cries , heb. . . to sweating water and blood in the garden , yea to death it selfe : from all which adams body was free before the fall . and by these his body was by a true necessity ouercome as ours are ; and this not for a short time or space , at his pleasure , but all the time of his life till he breathed out his holy spirit ; yea thirsting vpon the crosse it selfe , ioh. . . neither was this onely to confirme the truth of his humane nature , but to fulfill all righteousnesse , and carrie away all the punishment of our sinnes , and so worke a perfect saluation for vs. therefore christ truely and necessarily was hungrie , as we vse to bee . as for that place , in ioh. . . i answer : . it must be meant comparatiuely , in that the execution of his calling , and doing of his fathers will was preferred before his meate and drinke . . it belongs to the hunger of the soule , which is , to cleaue to god and obey him in his will ; and so keeps not off the hunger of a naturall body . . christ did as abrahams seruant did at bethuels house , who hauing meate set before him , would not eate till he had done his message , gen. . . and yet was subiect to hunger . quest. what is the difference betweene christs infirmities and ours ? answ. . they are all punishments of our sinne in vs , but not punishments of his sinne in him . . his humane nature beeing holily conceiued , was in it selfe free from them all , and they doe not necessarily attend it in respect of it selfe : but our nature beeing tainted with originall sinne hath contracted them inseparably , seeing by one man sinne came in , and death ( of which these are forerunners ) by sinne went ouer all . . christ vndertooke them by a voluntary necessitie ; but in vs the necessity is forced and absolute : will we , nill we , we must carrie them . . in vs they be the effects of our sinne , in christ effects of mercy . . ours are often miserable , acquisite , rising from particular causes , or sinnes ; but so were not christs . obiect . if christ tooke not all our infirmities , what say you to damascens argument , quod est in assumptibile , est incurabile ? how could christ cure all our defects , and not assume them all ? answ. all particular defects rise out of the generall corruption and infirmity , which christ vndertooke and cured , and therein these also ; euen as he which stops a fountaine in the head , stops all the streames without more adoe . vse . . note the wonderfull humility of our lord iesus , who would not onely take vpon him our nature , but euen our infirmities , and was not onely a man , but a seruant also . if he had descended , beeing the lord of glory , to haue taken the nature of angels , or ( if of man ) such as adam was in innocencie , it had beene admirable humility , and such as hath no fellow : but to be a worme rather then a man , is lower then humility it selfe . let the same minde be in vs that was in christ , phil. . . vse . . his infinite loue is herein set forth : he was able to feed many thousands with a few loaues and little fishes , yet he would want bread and be hungry himselfe : he could and did giue legges to the lame , yet he would be weary himselfe for vs : he could fill the hearts of others with the ioyes of heauen , yet he would sorrow : he raised others from death , and yet he died . and as this commends his loue to vs , so should it breed in vs a loue of him , to expresse it in embracing a base estate for him , and in giuing vp at his call our comforts , our liberty , our bodies , and liues : so did he for vs. vse . . this is a great comfort for the poore , and men in want , seeing christ and his disciples not sieldome wanted what to put in their bellies : matth. . . the disciples plucked the eares of corne , and beganne to eate . christ the lord of glory hath sanctified thy want , thy hunger , thy penurie by his : if thou beest in the world as in a barren wildernes , and liuest among hard-hearted and cruell men , as so many wilde beasts , thinke on christ in this estate ; thou art no better , of no better desert then he , nor better loued of god then he , and yet thou farest no worse then he : oh murmure not , nor repine , but say with that blessed martyr , if men take away my meate , god will take away my stomacke ; he feeds the young rauens , and will he neglect mee ? onely turne all thy bodily hunger into a spirituall hunger after christ and his merits , and then thou shalt bee sure not to starue and die euerlastingly , but to bee satisfied with the hidden mannah of god. vse . . let rich men learne , that it is not good alwaies to bee full , and preuent hunger , but to feele it , and know what it means : christ was god , and might haue auoided it , but beeing man ought not , and would not , that he might haue sense and feeling of our infirmities , and so be a compassionate high priest. what els is it that breeds hardnes of heart in rich men , but want of feeling of the afflictions of ioseph ? gluttonous diues tooke not to heart lazarus his want ; and where are the poore most neglected , but where there is fine and delicate diet euery day ? especially the ministers of christ should learne to endure want and hunger ; as paul had learned to want and abound , and to be contented in euerie estate ; else they will doe but small good in their ministerie . vse . . christ is daily hungrie in his members ; lazarus lieth still at our gates , and is not yet quite dead : therefore let vs put on the bowels of compassion towards him . would we not haue releiued christ , if we had liued when he did ? or would we not now if he should be in need ? oh yes , ( we say ) we would , else it were pitie we should liue . well then , whatsoeuer we doe to one of his little ones we doe it to himselfe , and so he accepts it , saying , i was hungrie and yee gaue me meate , i was thirstie and ye gaue me drinke . despise not thy poore fellow-member , and turne not thine eye from beholding his penurie , nor thine eare from hearing his moanes and deep sighes : if thou shouldest heare christ himselfe say , i thirst , ( as once he did on the crosse ) wouldest thou giue him vinegar and gall to drinke ? is that it he thirsteth after ? no , it is thy conuersion and compassion that will satisfie him ; therefore vse him kindly in his members . vers . . then came the tempter to him , and said , if thou be the sonne of god , command that these stones be made bread . wee haue heard how our lord iesus christ entred into the place of combate , how he was furnished , attended , and exercised all the time while he expected his enemie : now we come to the entrance of his aduersary , and after to the onset . in this entrance obserue , . the time , then. . the name of the aduersary , the tempter . . the manner of his ent●ance , he came . i. the time , then , that is , when christ had fasted . dayes and . nights , and was now hungrie . he was willing and ready to tempt him before , and so he did now and then cast a dart at him , as we heard ; but now supposing him to be weake , & hungry also , he comes vpon him with might and maine , and thence strengthneth himselfe , and sharpeth his temptation . note hence satans subtilty , who watcheth his opportunity , and taketh vs euer at the weakest . thus he set vpon eue when she was alone , in adams absence : and set cain vpon abel , when he was alone in the field , and helplesse . thus was dinah set vpon , beeing alone , and was foyled . p●tiphars wife set vpon ioseph alone , none beeing in the house but they two : and the gospell tells vs , that the enuious man sowes tares while men sleepe . . satan by the subtilty , of his nature , & long experience , knoweth our estate , our temper , our hunger , our chiefe desires ; and accordingly setteth on vs. for though he know not the heart directly , yet he knowes our corruption in generall , as we are men since the fall , and there is in it a roote and spawne of all sinnes . further , by our outward behauiour and gesture , he can gather our speciall corruptions , as a phisitian by outward signes in the water , pulses , and the like , can iudge of the particular disease within . besides , his experience giueth him much light into our weaknesses , so as like a cunning angler , he can baite his hooke , so as he hath experience the fish will take ; and though he see not the fish in the water , yet by his quill and corke he can tell when he is taken . so satan hath for sundrie men sundrie baites , and can tell by the eye , hand , speach , gesture , &c , whether the man bee , or will be taken . . the malice of satan is such , as it aimes directly at mans destruction ; and therefore to get his de●ire , and to haue his prey , he cares not how cowardly he sets vpon vs. gen. . . simeon and leui , plotting the destruction of the sechemites , perswaded them to circumcise themselues , which they thought they would doe to enioy dinah : but euen when they were sore , they came most cowardly vpon them , and destroyed them , in a cursed rage , as iaacob called it : euen so deales the deuill , he comes when we are least able to resist . . satan well knowes , that though he can tempt vs , yet he cannot force vs , and if he ouercome , he must haue help and ground from our selues , and therefore he must obserue for his aduantage the time , place , person , his inclination to mirth or sadnes , to wantonnes or desperation : his estate , whether rich or poore , high or low ; his generall corruptions and personall sinnes , dealing no otherwise then the philistimes dealt with sampson : they intended mischeife against him , but hee was too strong ; now if they could watch a time when he was as weake as another man , and know how to abate his strength , they would not misse of their end ; but this they cannot know but by himselfe , and none can get it out of him but delilah , who , if shee cut off his lockes , his strength is gone , and poore sampson is taken , his eyes put out , and sent to grinde like a mill-horse : so dealeth satan . as satan watcheth all opportunities to mischiefe vs , so let vs watch opportunities to resist him : shall a theefe watch at midnight to rob thee and cut thy throat , and wilt not thou watch to saue thy selfe ? now we haue time to arme and prepare our selues against the euill day : neuer had our fathers such an opportunity for heauenly and spirituall things : we haue an acceptable time , a day of saluation , . cor. . . a time of health and strength , to gather a stocke of grace and strength against the time of weaknes . is it not now a point of wisedome , if we were as strong as sampson , to know that we may be weake as other men , and forecast a day of triall ? shall we not be worthily and shamefully foyled , if in this our day , while we haue meanes to gather knowledge , to increase in faith , and grace , we lay not vp for the day of weaknes ? will it not be a gainefull pollicie to acquaint our selues now with satans pollicie aforehand , and with what weapons he commeth against vs , that so we may arme our selues with armour of proofe against his fiery darts , and learne so to resist him , that he may flie ? and , not to doe this , what is it else but to become traytors to our owne hearts ? how vnhappily and foolishly doe men cast off all this care to the time of weaknes and sicknes , wasting all the time of their health and strength in the world or other wretched courses ? now they haue the day , the light , the word , and gods armory open to furnish themselues ; but they cast themselues into the night , and lay all the hazzard of the combate vpon the day of sicknesse or death ; then they will send to the minister , and thinke on death . but this is the vnfittest time ; for . when the body is weake and sicke , it hath other things to thinke on , either the paine , or means of health , or to settle and dispose the goods . . it is iust with god , that they who neglect the meanes , when they may be had , sieldome haue them offred at their desire , but as it is , pro. . . because i haue called , and yee refused ; yee shall crie , and i will not heare . and what comfort canst thou haue , if not in thy calling vpon god ? . then satan , because we are at the weakest , assayles vs with all his strength and cunning , euen to bring vs to despaire : and then how shall he lift vp his head , that neuer prouided his armour of confidence , when he shall see the roaring lyons mouth wide open , and himselfe in his clutches ? let vs learne of satan to watch our owne weaknesses , and our personall corruptions : if the deuill so obserue vs , let vs so much the more obserue our selues . the enemy assaulteth the citie where it is weakest , and there the wise citizens lay most matter of defence . here it will be fit to obserue these rules : . take heed we wilfully cast not our selues into infirmities , especially sinnefull , as , immoderately to desire goods or gaine . the feeding of couetousnesse cost iudas deere : so the immoderate desire of pleasure , or ambitious pursuing of honour , or nourishing of wrath and anger , which is to giue place to the deuill , and brings forth manifold euills , as raylings , reuenges , quarrells , murther , &c. for if satan by reason of naturall ●nfirmities , as hunger , pouerty , and the like , can take his aduantage against christ himselfe , much more can he worke his aduantage against vs by such immoderate and vnruled passions . . play not with the obiects of sinne : it is not without danger for the fish to play with the baite . turne away thine eyes from beholding vanity , thine eares from hearing lewd things , shut the doores , and keep the threshold of thy heart , make gods feare the porter of thy soule , let not death enter in at the windowes of thy senses , as eue did . delight brings practise , and repetition , an habite . . watch thy naturall desires with all carefulnesse , because in them a man is most frequent , and most impotent , and a thousand to one thou fallest by these . the naturall desire of meat and drink is ordinarie , and as satan here lay in ambush against christ in them , so he doth against all other men , good and bad . see we not in the example of esau , that beeing wearie and hungrie after his hunting , he was so sharpe set , that he made a most childish and gracelesse match ? euen for one messe of pottage he did forgoe the birthright , whereby he had not onely title to an earthly inheritance , but to be one of the fathers and patriarkes , and one of the promised seed , which profanely , and not without too late repentance he reiected . nay , we want not examples of gods deare children , who not watching their naturall appetite , haue beene fowly foyled . how did lot suffer himselfe to be drunken time after time ? and then how strongly did satan assaile him , and preuaile against him to commit incest with his owne daughters ? it is a natural desire to seeke and lay together the things and wealth of this world ; and herein how doth satan striue to bring in inordinacy vpon euery man ? & who is he that weakens not himselfe much , and giues aduantage vnto the aduersarie , by sinfull and inordinate desires of riches ? for this is a roote of all euill , and those that will bee rich ( saith s. paul ) fall into diuerse temptations and snares . whence our sauiour aduiseth vs to take heed , that our hearts bee not oppressed with surfeting , drunkennesse , or the cares of this life ; with which many are become as drunk , as others with beastly quaffing . it is a naturall desire for a man after labour of body or mind , to vnbend and refresh himselfe with some recreation or sport : but here how doth the deuil watch , either to thrust some vnlawfull exercise into mens hands ? or , if lawfull , to vse them vnlawfully , wasting their time and goods , louing pleasure and pastime , or choosing swearing , drinking , or idle company , and then they are presently ouermastred . when did satan set vpon peter ? not so long as he was among good company of christ or his fellow-disciples , whose presence might haue vpheld him ; but when he runnes among a company of rake-hels , and sits him downe among the high priests seruing-men by a warme fire , now he is fit to bee wrought vpon , and be brought from denying his lord , to forsweare him ; & from that to curse himselfe . many such knockes are they sure to meete with , who turne themselues out of their way and calling , and promiscuously runne into all companies , and all exercises , where god and christ is not , but sathan and his instruments with a whole band of temptation . . watch thy selfe narrowly in thy outward estate , what euer it be : for in all estates sathan hath his baites laid ; and indeed few there be that can vse their estate aright . god giues a man prosperitie , honour , and wealth in the world : here now is an opportunitie to set forth the glorie of god , to do good to others that need , and to further his owne reckoning by being rich in good workes , and laying vp in store a good foundation against the time of need , . tim. . . but how doth satan peruert it to be an occasion of forgetfulnesse of god , when he most remembers vs , to enuie our betters and equals , to disdaine our inferiours , to mischiefe our selues by securitie , presumption , pride , wantonnesse , and all riotous behauiour ? contrarily , god disposeth a meane and poore estate vnto others : here is a fit opportunitie to bring to a man the knowledge of himselfe , to traine him vp in humilitie , to whet vp his prayers , to vrge him to make god his portion , & to a diligent seeking of heauenly treasures ; to exercise his faith , patience , hope , diligence in his calling , and other graces . but sathan by his malice vseth this as a small opportunity to drawe men to grudging , murmuring , impatience , despaire , iniustice , stealth , wronging men , and blaspheming god. and all this comes to passe , because men haue no care to learne s. pauls lesson , phil. . . to bee full and hungry , to abound and to want , to be abased and to bee aduanced , and in euery thing to be content . iob , when he had lost his goods and children , and was sore afflicted , then the deuill set vpon him by himselfe , and iobs friends , to distrust god. . keepe thy watches in the performance of the parts of gods worship : for euen then ( as here he dealt with christ , when by fasting and prayer he had prepared himselfe to his ministeriall function , he set on him ) he will assaile thee : he will be with thee to keep thee from church ; and if thou must come for shame , he will come with thee , to make prayers , preaching , and all vnprofitable : he came with iudas before christ , so that all his holy doctrine was intercepted from his heart ; the sower sowed good seed , he sowed tares . we shall be sure of him , not onely when we are idle , as dauid , but when we are best occupied : which is the cause , that when we haue most strictly kept the sabbath , and endeauoured our best , in all our duties publike and priuate , we haue much matter of humilitie ; and this may serue as an hammer against spirituall pride . the tempter ] ii. the second thing in the entrance of this aduersarie , is his name , which is here changed ; before he was called a deuill , now a tempter , but with emphasis , that tempter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to distinguish him from other tempters . for first , god tempteth man , sometimes by afflictions , which are called temptations , iam. . . sometimes by some speciall commandement , as he tempted abraham : sometime by occasioning obiects , as . t●ess . . . god sends strong delusions , that is , obiects enticing and deluding . but neither is this to tempt to sinne , nor a stirring vp to it , but rather a proofe what is in vs , and a tryall what we will doe ; this is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . secondly , man tempteth god , when he makes triall of gods power and iustice , whether he can or will helpe or hurt ; exod. . . wherefore doe ye tempt the lord ? this is by curiositie , presumption , or distrust ; as vers . . thou shalt not tempt the lord thy god. thirdly , man tempteth man , by seeking matter and occasion against an other , to accuse and reprehend : so the pharises and herodians tempted christ by captious and subtile questions , to bring him into danger : or by perswading to sinne , as iosephs mistresse euery day tempted him : but , satan is called a tempter by eminencie , because , . he was the first tempter to sinne , moouing and stirring vp adam and eue in paradise to sinne : an olde serpent . . he makes a trade of tempting ; euer since it is his profession , and no maruell if he be denominated frō his profession : he spends his whole time , policie , & strength in tempting to euill , and the scope of all his actions is to bring men to sinne against god. as he begun betime , so he will continue as long as time lasteth . . he is the author or abettor of all other euill temptations : for he tempteth not onely by himselfe , but by his instruments ; as eue by the serpent , adam by eue ; ahab by his prophets . . he is furnished and stored with all arts to deceiue : he can change himselfe into an angel of light : he takes occasion from our selues to seduce vs , and lead vs away by our own concupiscence : he hath the world his faithfull armour-bearer ; in it he hath false doctrine , heresie , wicked counsell , wicked company , wicked example : on the right hand , wealth , honour , power : on the left contempt , persecution , vaine presumption , and rash confidence , despaire , &c. he hath all sinnes that are neere of kin to vs. quest. why is satan thus restlesse in tempting ? answ. . because of his infinite malice ; by which , seeing he cannot hurt god , he rushes vpon his image in man. . because of his enuie ; that man should climbe by christ to that estate , which himselfe is fallen from irrecouerably . hee would haue him euerlastingly vnhappie like himselfe . . because of his speciall enmitie against the godly : for all contraries tend to the destruction of contraries . if satan be so restlesse a tempter , it behooues vs so much the more to watch and pray against him : the former the apostle peter commends vnto vs , that seeing our aduersarie goeth about continually seeking to deuoure vs , we must watch and resist , . pet . . if our aduersarie were capable of ende of dayes , or ende of malice , we might be secure ; or if he were wearied with continuall ranging , or did take rest or truce . but the apostle tells vs , that so long as there is a world , there shall be a deuill ; and so long as he is a tempter , he will continually compasse vs , whatsoeuer wee are about : if a good thing , to hinder it ; as he stood at iehoshuahs right hand : if an euill , to hatch , contriue , and thrust it forward ; and beeing done , to drawe and spin out as much wickednes from it as may be . so where euer we be , we are not without a tempter , at home or abroad , in the street or in the field , alone or in company , in our callings or recreations , in our eating and drinking , in our preaching or hearing , reading or praying , the tempter spares no attempt against vs. the latter our sauiour teacheth vs , namely to pray that we be not lead into temptation , that seeing our enemy is mightie , subtile , and euery way furnished for the assault , god would giue vs strength to resist euill , and perseuere in good waies to the end . it iustly reprooues their folly , who as if there were no tempter , are tempters of themselues , care not what occasions and weapons they minister to satan ; runne into such companie and courses , as if for want of satans malice , they would lay snares and hookes for themselues , that satan may easily drawe them to all euill . of this sort are they that haunt ale-houses and tauernes , seekers of excesse , drinkers downe of health and wealth , drowners of sobrietie and honestie : what need this man any other tempter , that sets himselfe to saue the deuill this labour ? yet , least he should be alone in his sinne , he will fit him , and send in before or after him some swearer , or scorner , or athiest ; and they together shall swill in oathes , and scoffs , and impiety with their liquour , and notably confirme each other in lewdnesse and profanenesse . of this sort also are they that watch the twilight to frequent lasciuious companie , or the houses of light persons , men or women ; or the societie of such as are fowle in their speaches , and wanton in behauiour ; a secret poison infecteth the heart hereby , and this is to seeke the tempter : how hath hee fenced himselfe with watching and prayer against temptation , that thus goes out to meet it ? ioseph fled these occasions , and ran out of the companie of his lasciuious mistresse . of this sort are they that vse wanton and light attire : and those that goe to masse , and say they keep their hearts to god : and those that set vp images before them , flat monuments of grosse idolatrie . of this sort are they that runne to enterludes and playes , which are the deuils bellowes , and blow no fewe sparkes into the gunpowder of our owne corruptions . it was wont to be said , that there was no play without a deuill ; but there is neuer a one , but there is a great many more deuils then one , then seene ; euery part , person , action , speach , and gesture almost , is a notable tempter and corrupter : what need these be driuen of satan , that thus run before him ? of this sort lastly are they , that seeke to witches and sorcerers : these runne to the tempter ; as saul , when god was gone from him , tooke great paines to goe to the witch ; yet hee went in the night ; but our witch-hunters runne in the day ; the tempter need not come to them , they will finde him if he be in any corner of the countrey . this is a speciall vse to ministers , to be carefull and watchfull ouer their people against this tempter . . thess. . . the apostle from this ground prouoketh and testifieth his care ouer them : for this cause , when i could no longer forbeare , i sent to knowe your faith , least by some meanes the tempter haue tempted you — . and how iealous was he ouer the corinths , . cor. . . saying , i feare least as the serpent beguiled eue through subtiltie , so your minds should be corrupt from the simplicitie of christ ? and hauing written against the incestuous person , that he should be deliuered to satan , to humble him ; he writes in his second epistle , c. . . that they should now receiue him againe , least satan circumuent vs , for we are not ignorant of his wyles . the apostle knew there was a tempter that did mightily and continually assay , to bring in corruption of doctrine and manners ; that would hinder them from the word , and choake it in them ; and therefore he the was more carefull . thus should euery good shepheard watch his flocke against this rauening wolfe , and reside and abide with them as he is sure the tempter doth . how vnsafe and destitute are many people left to the tempter by the absence of them , who haue taken their charge , is plaine by the parable of the tares ; that when the husbandman slept , the enuious man sowed tares : hee slept a little and slumbred , but he was present : and if the tempter take the aduantage of a little negligence in the presence of a pastor , how wil he bestirre him in his absence ? what an haruest of tares must be reaped by that ? it is sure the tempter will not be absent , neither moneth , nor quarter ; and therfore the pastor had need , not onely to be still present , but also watchfull , to espie the state of his people , to helpe them out of sinne , and teach them to resist the tempter . beware of tempting any to euill , or of withdrawing any from good : for this is a satanicall practise . our sauiour christ , when peter disswaded him to goe to ierusalem , said , come behind me satan : in which words he shewes , that none can tempt to euill , or from good , but satan , or one led by him . so the apostle paul called elymas , who sought to disswade the gouernour from the faith , the child of the deuill , act. . . because , as christ said of the iewes , his workes he did . what a number of deuils are now in the world , continuall instruments of wickednes , alluring and drawing men from god and goodnesse ? yea their trade is to allure vnto euill , as those that drawe men to strumpets , and are bawds to that filthy sinne ; so to ale-houses , and there prouoke them to drinke , and to excesse ; those that draw men to ordinarie gaming houses ; such as stirre vp mens spirits to reuenge ; such as withdrawe men from gods house , and good exercises ; such as disswade from religion and strict courses ; such as commend onely loose and disordered mates for boone companions . in all these the speech is true , homo homini daemon , one man playes the deuill with another . all of them are plaine deuils incarnate , tempters ▪ and as the deuils company is to be auoided , so is theirs . that we may be most vnlike vnto satan , we must be continually prouoking and moouing one another to loue and good workes , heb. . . and exhort and edifie one another , . thes. . . euery christian must by holy example , and holy admonition bring one another forward in goodnes : if they be weake , to confirme them ; if slow , to prouoke and quicken them ; if astray , to reuoke and recall them . hereunto consider these motiues : . shall satans vassalls exhort and perswade one another to euill , and be more diligent to helpe one another to hell , then we to set forward gods worke , and help one another to heauen ? . consider the bonds betweene vs and our brethren : . the bond of nature ; all are one mold , and one flesh , and the law of nature binds vs to pitie and releiue their bodily wants , and much more their soules , if we can : if their beast lay vnder a burden , thou wert bound to help it vp ; but thy brothers soule is vnder the burden of sinne . a good samaritan will not passe by the wounded man like the priest and leuite , but will step neare him , and haue compassion on him . . the bond of the spirit , which yet ties vs nearer : for if we must doe good to all , much more to the houshold of faith : this bond makes christians to be of one body , and therefore , as members of one body , to procure the good and saluation one of another : they are children of one father , brethren in christ , who haue one faith , one hope , one food , one garment , and one inheritance : will one member refuse to impart his help , his life , his motion and gifts to another ? . consider the excellent fruit that ensueth this godly care of prouoking one another to good : he that conuerteth a sinner from going astray , shall saue a soule , iam. . . and , the fruit of the righteous is as a tree of life , and he that winneth soules , is wise , pro. . . . consider these dull and backesliding times , full of deadnes and coldnes , wherein we see a generall decay of zeale , loue , delight in the word , sinne bold and impudent , and piety almost ashamed of her selfe and name . ah we haue great cause to quicken one another , as trauellers will call forward the weary and faint , and encourage them both to speed and perseuerance : & as souldiers will animate and encourage one another against the common enemy , so must we in our spirituall fight against sinne and satan . the tempter is so much the more busie , because his time is short : and we must be the more diligent , because the time is so dead . came to him , ] here may a question be mooued , how satan came to christ , beeing a spirit ? i answer , satan commeth two wayes , . inwardly and more spiritually , and that either by suggestion , troubling the heart and vnderstanding ; and thus he put into iudas his heart to betray his lord , ioh. . . or else by vision worketh vpon the phantasie . . outwardly and corporally , either by some instrument ; as to christ by the scribes , sadduces , herodians and peter ; or else by himselfe in some assumed bodily shape . now after what manner was christ tempted ? i answer : howsoeuer some good men thinke christs temptation was onely in motion inwardly , and not externally and visibly ; yet i thinke it was cheifely externally , and in a bodily shape assumed . their reasons for their opinion are two : . because in the words following , the deuill shewed christ all the kingdomes of the world in a moment , which to doe in a corporall manner were impossible ; and therefore it was but in motion and cogitation . but that is but to insist in the question ; and when god shall bring vs to that place , we shal see that euen this was done really , & not only in imagination . . reason out of , heb. . . where it is said , that christ was tempted in all things like vs : now ( say they ) our temptations be inward by cogitations and suggestions : and therefore so was his . but this is much weaker then the former : for if he were in all things tempted like vnto vs , it is plaine he was externally tempted as we bee ; adam by sathan in the externall shape of a serpent , saul by satan in samuels shape ; and it is the generall confession of witches , that their spirits appeare in an externall shape of cats , mice , &c. our reasons which probably conclude the contrary ( for it is no fundamentall point , necessarily and stiffely to be held , because the scripture is not plaine in it ) are these : . as satan in his combate ouercame the first adam in a bodily shape , and externall temptation , so it is likely he came against the second adam in some bodily shape : and that he thus exterternally assaulted him by outward obiects , is probable by these things in the text : . he spake often to christ , and christ truely spake and answered . . he said , command these stones , not stones in generall , but either offering , holding , or pointing at them beeing reall stones , as m. calvin saith . . he wills christ to fall downe before him and worship him , euen by bodily & outward gesture , and citeth scripture for his second temptation . . he tooke him , and lead him to the pinacle of the temple , by locall motion ; neither was the second temptation in the wildernesse as the former was , but in the holy city ierusalem , and on the pinacle of the temple , as after we shall see . . christ bids him depart . . how could he hurt himselfe by his fall , if it were onely in vision . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth imploy a corporall accesse ; by which these temptations differed from the former , wherewith he was exercised in the . dayes of his fast : for they were lighter skirmishes , and leser on sets by suggestion sent out like scouts ; but now he comes in person with all his strength , and thus he now came and not before . . some good diuines make difference between christs temptations and his members , which giueth good light in this question ; that whereas our temptations are chiefly inward , because they finde good entertainment in vs , ( our disposition beeing like a mutinous city , that is not onely besieged with strong enemies without , but with false traytors within ready to betray it ; ) contrarily , christs temptations , if not onely , yet chiefely are externall , presented by outward voices and obiects to his outward senses ; but presently , by the perfect light of his minde , and vnchangeable holines of his will , discerned and repelled , that they could not get within him , and much lesse to be mooued and affected with them . . this is an historie , wherin the lettet is so far to be kept as it is not repugnant to the analogie of faith , or true interpretation of other scriptures : but that satan should come bodily , or assume a shape , is not against the scripture , but confirmed in the example of eue and samuel . if it be further asked in what bodily shape he came , here i am with the scripture silent . onely he came not in a monkish habit ( as the grosse papists say ) because there was no such in vse in the world then , nor many hundred yeares after . and yet it is obseruable , that themselues thinke this habit the fittest for the deuill , as indeed it hath beene since prooued : for neuer did the deuill in any habit so preuaile against christ in his members , as in this antichristian weed . . note hence what mooued satan thus to come , namely his owne voluntary motion and will , he came vnsent for : christ comes not but led of the spirit , satan comes of himselfe . and the same difference is to be obserued betweene them that are led by the spirit of god , and by this vnclean spirit . those that are led by gods spirit , whatsoeuer they be about , they will looke to the motion , what warrant they haue for it , whence it is , and whether it tends , whether they be led , or vndertake things of their owne head : they looke whether the thing be good in it selfe , whether good in them , whether conuenient in circumstances , whether it belong vnto them : and hence they do it chearfully , and with a blessing on it . whereas whom satan caries , they looke for no warrant , they set themselues on worke , and execute their owne lusts , humours , and desires ; yea in the things they doe best , they looke for no warrant ; and therefore , if it be in any thing that is good , euery thing is begun as with a left hand , they are without blessing and protection . see this difference betweene ahab , and iehoshaphat , . king. . ahab saith , let vs goe vp to ramoth gilead ; but iehoshaphat said , i pray thee let vs aske counsell of the lord : and was there not as much difference in the issue ? yes , ahab was strangely slaine , a mighty man by chance drawing a bow hit into a ioynt of his armour , and slew him ; but iehoshaphat was marueilously deliuered . and therefore look to your warrant in your actions , aske your hearts whether you be led by the spirit , or come of your selues : and then you come of your selues , when either you haue no word , or attempt any thing against the word , seeing gods spirit and word crosse not one another , and one neuer directs but by the other . so if you be crossed in your actions or attempts , cast an eye backe to that which mooued you to it , or whether you went by warrant , or vpon your owne head . if you haue gone and the spirit not leading you , what could you expect but to be crossed ? looke on the . sonnes of sceua , who would take in hand to cast out deuills in the name of iesus ; but beeing not led by the spirit , the euill spirit tooke aduantage on the want of their commission , and ranne vpon them , and ouercame them , & preuailed against them , so that they fled out naked and wounded . . note . obserue the impudencie and boldnes of the deuill that thus visibly comes against christ. had he not heard the voice from heauen ? or had he forgot it whilest it yet sounded ? no , he begun all his temptations thus , if thou be the sonne of god. or did he doubt that he was the sonne of god ? no , the deuills confesse him so to be , matth. . and he knew by all the prophesies and accomplishments , that christ was he ; the scepter was gone from iudah , he was borne of a virgin at bethlehem , whom iohn went before in the spirit of elias ; he knew the shepheards testimony , yea the angels at his birth ; he knew well he was the son of god. quest. what ? could it stand with his policie , so visibly to assaile the sonne of god ? answ. . god in iustice besotted him , that against his knowledge he should encounter christ for his owne ouerthrow . . though ●e knew , that christ was he that should breake his head , and that he could not preuaile against him ; yet his malice made him fearelesse , he would set vpon christ , whatsoeuer should be the issue , himselfe could be but condemned . . he would against his knowledge shew his malice to god in molesting and troubling his blessed sonne : for here , and daily he sinneth the sinne against the holy ghost . . god hauing him in chaines so ouerruled his malice , as it should be turned against himselfe ; and be a meanes to proclaime christ in all ages , the promised seed who had broken his head . he which thus emboldned himselfe to come against christ , wil not feare to come to thee , be thou as iust as iob , yea wert thou as innocent as the lamb of god. it is gods great mercy , that hee comes not so bodily and visibly to vs as to christ : we know , if god giue him leaue , he can possesse euen any of our bodies , as appeares in all those demoniaks : he can assume a body also to terrifie or delude vs withall , if god suffer him , as we see in sauls example . so in gods iust iudgement , when men giue vp gods seruice , and vndertake to bee agents for satan , he giues power to the deuill to come to them in a bodily shape for his better familiarity with them , as to witches , and the like . it is gods mercy that he comes not thus as he did to christ , so ordinarily as he hath done in ignorant and popish times ; and we must pray , that euen in visible shapes he may neither terrifie , nor delude , nor grow familiar with vs. but the light of the gospell hath forced him to come to vs more secretly and spiritually , by wicked motions and suggestions , partly from himselfe immediately , and partly mediately from others . and seeing we cannot hinder his comming to vs , we must be so much the more watchfull , that when he comes , he may find vs prepared against him . for as we cannot hinder birds from flying in the aire , but we may hinder them from making nests on our heads : so we cannot hinder the flying motions of satan , but we neede not suffer them to settle in vs. quest. how shall i know when the tempter comes ? answ. by obseruing these two rules : . whensoeuer thou art perswaded to any thing that is euill , then thou mayest know the tempter comes . sometimes he perswades to sinne by extenuating it , why , it is but a little one , a grain , as light as a feather : now comes the tempter , gods spirit neuer perswades that any sinne is little . sometimes by the vtility & commodity of it ; oh it is profitable , by one oath or lie thou maiest be a great gainer , and why shouldest thou be so nice ? but now the tempter is come : for the holy spirit commaunds thee not to sweare at all , nor to lie for gods greatest aduantage , much lesse thine owne : and , what profit is it to winne the world with the losse of ones soule ? sometimes from the pleasure of it : wilt thou defraud thyselfe of thy pleasure ? is it not as sweete as hony ? why , thou art but young , thou mayest game , and sweare , and drinke , and be wanton : now thou hast an occasion of lust , take thy time , thou canst not haue it euery day . but here the tempter is plainely come : for the spirit of god would wish thee to remember , that for all these things thou must come to iudgement : & , that neither adulterers nor whoremongers shall enter into the kingdome of god. sometimes by remoouing the punishment and terror : why who sees ? god is mercifull , and easily intreated ; you are a christian , and no condemnation is to them that are in christ iesus , and repentance wipes off all scores . here the tempter is come : for gods spirit saith , there is mercie with thee that thou maiest be feared : and , there is no condemnation to them that are in christ iesus : but withall , which walke not after the flesh , but after the spirit . . rule . when thou art disswaded from any good belonging to thee , the tempter commeth ; who as he can make vice seeme beautifull , so vertue to seeme vgly . he can disswade men from religion in great friendlines : . from a supposed impossibility ; how canst thou ( poore weakling ) beare such a yoke ? certeinly thou wilt neuer endure such strictnes , thou mayest set thy hand to the plough , but thou wilt soone looke backe , and prooue an apostate . but here is a tempter come : for gods spirit teacheth otherwise , that howsoeuer without christ we can doe nothing , yet it is god that beginneth and perfecteth his good work in vs , whose yoke is easie and his burden light . . from the great trouble and small necessity of it , from the disgrace it carries among men , and the contempt of such as preach and professe it . here is the tempter come : for the spirit of god teacheth , that he that denies christ before men , shall be denied of him before men and angels . further , he can disswade from diligent hearing the word , and from reading the scriptures , because they be exceeding long , and hard to be vnderstood . why , thine owne busines is such as cannot giue thee leaue euer to atteine any thing to the purpose , especially because deep knowledge of points belongs not but to diuines ; for an vnlettered and priuate man a little knowledge is best . here is a tempter come : though he should speake in the voice of an angel : for gods spirit bids priuate men search the scriptures , because they testifie of christ ; and commends priuate christians , because they were full of knowledge . further , he can discourage the practise of piety , by suggesting , that to be strict in life is to sauour of too much purity , at least it will be counted but scrupulousnes & too much curiosity : and , if thou wilt be singular , and contemne and condemne all men but thy selfe , so will men deale with thee : why , thou liuest as though men were to be saued by good workes , and not by gods mercy . here the tempter is come : for the spirit of christ neuer quenched smoking flaxe , but encouraged the care of walking in gods wayes , though it be to walke in the straite way and narrow path that leadeth vnto life . lastly , in all outward or inward temptations , let vs looke to christ , who hath sense of both , that he might be compassionate to vs in both . if thou be the sonne of god , command these stones to be made bread . in this first and fierce assault , consider two things : . the ground of it , if thou be the sonne of god. . the inference , commaund these stones to be made bread , which is on a good ground to entice him to euill . in which temptation satan aimes at fowre things directly . . to impugne gods truth , and word , and that notable oracle from heauen , testifying that christ was the sonne of god. . to shake the faith of christ : satan knew well enough he was the son of god , and he makes not this a question , as though he would be instructed in it ; but that he would make christ doubt whether he was the sonne of god. and note how cunningly he ties his policies together , as he did against the first adam ; he calls gods word into question , which is the ground of faith ; which if hee can bring out of credit , faith failes of it selfe . . because of his present estate , to doubt of his fathers prouidence ; and because of his great hunger and want of meanes to supply it , to call his own diuinitie into question . . to vse vnlawfull meanes to releeue and sustaine himselfe . in these particulars , standeth the drift of the temptation . as for that which the papists generally say , that it was to bring christ to the sinne of gluttonie , by which ( they say ) the first adam fell ; there is no sense so to thinke : for . christs answer , which was directly fitted to the suggestion , tended nothing to the sinne of gluttonie . . gluttonie is an excessiue eating of more then needs ; whereas sathan desires no more then that christ would at his desire eate , to the necessarie sustaining of nature : it is no great gluttonie to eate a peice of drie bread in extreame hunger ; belly-gods and gluttons satiate themselues with other more pleasant and delicate dishes . let vs therefore know , that the proper end of this temptation , is distrust in god , in his word , and sufficient and due meanes to releiue his present estate . if thou be the sonne of god ] that is , the naturall sonne of god , equall in power , the delight of the father , as the voice pretends , then doe this that i may beleeue thee ; els deceiue not thy selfe , because of the voice from heauen , thou art but a pure man. note how sathan doth directly oppose himselfe against the word of god. god had said christ was his sonne , satan knewe it , and after confessed it ; yet against his owne knowledge he calls it into question , although hee had seene it confirmed by two strange signes from heauen , of which we haue spoken . the like was his practise , when he set vpon eue ; saying , what ? hath god said thus and thus ? why ? he knewe god had said it , and that in the day they should eate , they should die : and yet he labours to make them doubt of that trueth , which both he and they knewe too well . this was euer his practise . . because of his great malice to god , who hath euery way set himselfe to confirme his word , that his owne truth might shine in his word to all the world . therfore he hath outwardly confirmed it by many powerfull , and glorious miracles , such as the deuil could neuer make shew of ; as raising the dead , the standing and going backe of the sunne , the diuision and standing of the sea and riuers , and the bearing of a virgin : and inwardly , his holy spirit perswades , testifies , confirmes , and sealeth vp the word in the hearts of gods children , . ioh. . . . cor. . now to make god a lyer , and to shew himselfe most contrary to the holy spirit , he contradicts , and opposeth , stormeth and rageth . . he hateth the word of god , because it is the greatest enemie to his kingdome , euery way resembling god the author , and carrying his image . it is light , and no maruell if the prince of darkenes resist it ; it discouers his subtilties , and fenceth the christian against his pollicies ; it discerneth spirits , that let him come as an angel of light , he shall be vncased . as he preuaileth in darknes , so he worketh in impuritie ; now here the word resembling god himselfe crosseth him ; it is pure in it selfe , and a purifyer , as christ saith , yee are cleane by my word . further , his cheife power beeing in the sonnes of disobedience , and in the hearts of infidels , here also the word clips his wings , beeing the word of faith : and ioh. . . christ prayed not onely for his disciples , but for all those that should beleeue in him by their word . in a word , seeing he exerciseth his cheife power in the sonnes of perdition , who are giuen him to rule at his will ; here the word is his enemie , because it conuerteth sinners , and saueth soules , called therefore a word of saluation . . hee opposeth gods word through the malice he beareth gods children : for he euer opposed true professors , casts them into prison , and would neuer let them haue a good day in the world , if he might haue his wil , and followes them with temptations , and with outward afflictions . but this is the sword of gods mouth , and the sword of the spirit , by which they cut through his temptations , and make them forcelesse : it is that which comforts them , and sustaines them in their troubles , and directs them happily to heauen , so as no way he can haue his will of them . . it stands him in hand to oppose gods word : for his long experience hath taught him , that so long as men hold to the word , they be safe enough vnder gods protection ; and hee could neuer winne his captaine-sinners to such high attempts in sinne , were it not that he had first shaken the truth of gods word out of their hearts . how could he haue brought pharaoh to such obstinacy against god and his people , as to say , who is the lord ? and , i will not let israel goe : but that he had brought the word in moses and aarons mouth into contempt , further then the sting of the miracles forced him . when saul had once cast off the word of the lord , satan lead him as in a chaine , to hunt dauid , to throwe a dart at ionathan , to seeke to the witch , against whom himselfe had enacted a seuere law . the like of ahab , herod , nero , domitian , &c. . the word of god is the sentence and rule of righteousnes , which condemneth satan ; and therefore no maruell if he cannot endure it , and wish it false , and loue it no better then the bill of his owne condemnation and death eternall . it is a note of a man foyled by the temptation of satan , and of a deuillish spirit , to call gods word into question ; either to deny it as false , or doubt of it as vncertaine ; either of which if satan can perswade vnto , he hath his wish : for he knowes they are no subiects to god that will not acknowledge his scepter , but doubt of the rod of his mouth : he can easily blindfold them , and lead them whether he will , that denie the light : he can easily vanquish them , and lead them captiue to all sinne , if he can get them to cast away their weapons . yet what a number of men hath the deuill thus farre preuailed with , in this violent kind of temptation ? some call in question whether the scripture be the word of god , or no ; swarmes of atheists , and macheuillians , that hold the word but an humane deuise and policie ; which is to open a doore to all carnall and bruitish epicurisme , and to confound man and beast together . others doubt not of all , but of some bookes : and others not of some bookes , but of some places of the holy scripture . but we see that satan would haue christ , but to denie or doubt of one sentence : and what eues calling into question of one speach of god brought on all our necks , all we her posteritie feele . and it is in our natures , when god speakes plainely against that sinne , we make ifs , and peraduentures at it , and so turne it off . as for example : . our sauiour teacheth plainly , that whosoeuer are of god heare his word , and his sheepe heare his voice . either men must beleeue it , or denie it : and yet how few can we perswade conscionably to heare the word ? all who must plainely either make the voice of christ false , or themselues none of gods , none of christs sheepe , for not hearing it . . our sauiour saith expressely , he that heareth you , heareth me , luk. . . and that god speakes in the mouthes of his ministers , . cor. . . and that they haue an heauenly treasure in earthen vessels . but how fewe are of this minde ? neuer did any heathens so despise the voice of their priests , and the answer of their oracles , as christians in generall despise our voice , in which god and christ professe they speake . . christ plainely saith , this word is the immortall seed of our new birth , the sincere milke to nourish the soule , the bread of life , heauenly food . but who beleeue him ? for generally men haue no appetite , no desire to it , and can well be content to let their soules languish in grace , and be staruen to death . and whereas they would goe as farre or farther into other countries as iacob and his sonnes into egypt , when there was no corne in canaan , to supply their bodies with food , this they will not stirre out of their doores for . well , take heed of calling diuine truths into question , stand not in them vpon thy reason and vnderstanding , which are but low and shallow , suspect them in things thou canst not reach rather then the truth of scripture , and make good vse of these rules . . in the rising of any such temptation , know , that satan seekes aduantage against thee , and would bring thee into the same condemnation with himselfe , by the same sinne and malice against god. if he durst thwart so diuine a truth , so strengthned from heauen , and that to christs owne face , he dares and will contradict gods word to thee . . consider , if thou sufferest satan to wrest away the credit of any part of diuine truth , or the word of god , what shall become of all our religion , and the ground of our saluation ; all which is laid vpon the truth of the word , of all which our sauiour saith , that not one iot of it shall faile . . know that by yeelding a little to satan herein , god in his iustice may giue thee vp to such strong delusions , as the deuill himselfe cannot be so besotted as to beleeue . see it in some instances . satan beleeues there is a god , and trembleth , saith s. iames ; and yet he so farre deludes a number , as their sottish hearts say , there is no god , psal. . . satan knowes there is a day of reckoning and iudgement , as the deuills confessed , art thou come to torment vs before the time ? and yet he so besotteth and blindeth others , that they make but a mocke of all , as those in peter , who mocked and said , where is his comming ? . pet. . . satan knowes , that god is all an eye , to whom day and darkenes are alike : yet in tempting men to secret sinnes , he will make them say , tush , who sees vs ? can god see through the thicke cloud ? the deuill knowes , that god is iust and will not take the wicked by the hand ; and yet he makes the sinner beleeue his case is good enough , beeing a most graceles man ; and makes one wicked man say of another , as in malachi , we count the proud blessed , &c. the deuill knowes , that he that goeth on in sinne , shall not prosper ; yet he makes the sinner , who turnes from the word , to beleeue he shall prosper . as this temptation aimed to ouerthrow the word of god , so also the faith of christ in that word , namely to bring him from his assurance that he was the sonne of god. whence we may learne , that , satan in his temptations against all the members of christ , aimeth to destroy their faith . this christ himselfe witnesseth , that satan desired to winnow the disciples , but himselfe prayed that their faith might not faile , luk. . . . thess. . . for this cause when i could no longer forbeare , i sent timothie , that i might know of your faith , least the tempter had tempted you in any sort . and hence his continuall practise is to bring men to the extreams of faith , in aduersity to despaire , in time of prosperity to presumption . . he maligneth faith , as beeing a speciall gift and marke of gods elect , because it is giuen to them onely , and to all them , and therefore is called the faith of gods elect , tit. . . and to faith is the worke of regeneration ascribed , act. . . . all satans temptations tend to breake off the couenant and communion betweene god and his children , and therefore must in speciall manner aime against faith : for by faith we are made the sons of god , gal. . . & god espouseth & marrieth vs vnto himselfe by faith , hos. . . & by faith we are brought into the grace by which we stand . . he knowes that faith is our sheild , wherby we both keep off the fiery darts of satan , and quench the same , and that faith is the victory whereby we ouercome the world : this is it that makes all his temptations forceles : for , though we haue no power of our selues to withstand him , yet faith gets power from christ , and layes hold on his strength , which quells all the aduersary-power of our saluation . we stand by faith , saith the apostle ; and satan sees the truth of christs speach , that the gates of hell shall neuer preuaile against it . he hath reason therefore to labour to weaken it , and to root it out ( if it were possible ) out of the hearts of men , and out of the world . . all his temptations bend themselues to cut off and intercept the course of gods loue , and his fauours to his children : hee bursts with enuie at the happinesse of the saints . but vnlesse he gaine their faith , he cannot interrupt this ; for by faith , as by an hand , we receiue christ himselfe giuen vs of the father , eph. . . and with him all his merits , and all things belonging to life and godlines . we receiue the promise of the spirit by faith , gal. . . yea the presence of the spirit , who dwels in our hearts : by faith we receiue the hope and hold of our blessed inheritance hereafter , gal. . . and whereas satans continuall drift is , to estrange god and vs , faith only crosseth him , by which we haue entrance and boldnes to the throne of grace by our prayers , to speake vnto god freely as to our father , eph. . . hebr. . . yea , to aske what we will , and obtaine not onely all corporall blessings good for vs , but also the sanctified and pure vse of them ; whereas the vnbeleeuer corrupts himselfe in them continually . . satan well knowes , that faith is the ground of all obedience , without which the word and all gods ordinances are vnprofitable , heb. . . without which there is no pleasing of god , hebr. . . in any thing : for whatsoeuer is not of faith , is sinne . hath hee not reason then to assay by all his strength , to take this hold from vs ? doth not he knowe , that the foundation being ouerthrowne , the whole building must f●ll , and the roote ouerturned , all the tree and branches come downe with it ? seuer a man from his faith , he tumbles in impietie and vnrighteousnes , hee is odious to god in all things , satan ●ramples vpon him , and leads him at his will. from all which reasons we see , that satan especially in temptations aimes at our faith , as he did at christs . those who neuer felt any temptation , but euer beleeued , and neuer doubted ( as they say ) neuer had faith : for neuer had any man true faith , but it was assayled most fiercely : neuer was faith laid vp in the heart of any child of god , but the combate between nature and grace , faith and frailtie , flesh and spirit , was presently proclaimed . eues faith was wonne from her quickly : abrahams faith was mightily assailed , which because in such a combate he retained , he was renowned and stiled the father of all the faithfull , and faithfull abraham : moses his faith was shaken , and his great sinne was vnbeleefe : iob in his miserie was many waies assailed to distrust god , as his words import , if hee kill me , i will trust in him still : and satans aime was , to bring him to blaspheme god , and die . as the deuill laboureth most against our faith , so should we most labour in fortifying it . policie teacheth men to plant the most strength at that fort or part of the wall , where the enemie plants his greatest ordnance , and makes the strongest assault . and nature teacheth vs to defend all our parts but especially our head and heart , and such like vitall parts : the very serpent will saue his head so long as he can , by naturall instinct , whatsoeuer become of other parts . our cheife fortresse is our faith : we haue no grace but is worth preseruing and sauing ; yet of them all , faith is as it were the head and leader ; it sends the vitall spirits of heauenly life to the whole man. let grace therefore teach vs to saue this grace , which is the heart of a christian aboue all the rest , and to beware of the least pricke or cracke in it , which is dangerous . a man may receiue great gashes and wounds in his armes , and thighes , or exteriour parts , and recouer it well enough : not so in the heart or braine . though thy comfort , ioy , feeling , yea and fruits may faile , take heed thy faith , thy root faile not . this is that which the apostle peter exhorteth , . . . — whome resist stedfast in the faith : wherein if a man sit not very fast , sathan will soone vn-horse him . and of all others let afflicted and humbled soules lay hold , and make vse of this exhortation ; for satan doth with so much the more violence assault them , as he findeth it easier to preuaile with them : for well he knowes , that howsoeuer they heartily detest all other sinnes , and much adoe he hath to bring them to his lure in other , yet their spirits beeing oppressed and wounded by the sense of sinne , and gods dispeasure for it , he findes them inclinable enough vpon euery triuiall temptation to despaire ; and so makes a wide breach by their improuidence , watching narrowly all other things , but not that which they ought most of all , and which satan most of all impugneth . quest. how may i strengthen and stablish my faith ? answ. by obseruing these few directions : i. consider the excellency of this grace : for those onely that know it , are in loue with it , and will vse meanes to preserue and increase it . and this excellency appeares in these branches : . it is the first stone to be laid in christianity , called a subsistence or foundation , heb. . . from whence also christians are styled , . cor. . and , the houshold of faith , gal. . . of which christ himselfe hath vndertaken to be the author and finisher , and hath appointed all his ordinances to breed and perfect it in the hearts of all that shall atteine the end of it , which is saluation , namely the word of faith , rom. . . the sacraments the seales of faith , chap. . and the prayer of faith , iam. . . . it is the beginning of our blessednes : ioh. . . blessed is he that hath not seene , and yet beleeueth : it espouseth vs to god and christ , and ascerteineth vs of the marriage day : it honoureth god , as abraham by beleeuing gaue glory to god , and makes vs witnesse that god is true , which is not more honour to god then our selues , ioh. . . . all our strength is from faith : heb. . . by faith the saints subdued kingdomes , and were strong in battell : faith is the victory whereby we ouercome the world : by faith we stand : a graine of it can worke wonders , and what then can strong faith ? it drawes vertue from christ , who himselfe was foyled by it in the syrophenissan . all things are possible to it , mar. . . giue peter faith , he shall not sinke , but shall walke on the sea , matth. . . . all our present comfort is from it ; peace with god , and peace in our consciences , rom. . . . comfort in afflictions ; it beareth great weights vncrusht , it selfe beeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sound and sure foundation . according to the measure of faith , is the measure of all other graces and comforts . as a man beleeueth , so he obeyeth , loueth , prayeth , and is heard . yea not onely the measure of grace here , but of glory hereafter is proportioned to the measure of faith . and is it not worth preseruing and increasing ? ii. vse meanes to increase and strengthen it , and they be these : . acquaint thy selfe with the word of god , often read , repeated , preached , meditated , and conferred on : this is the word of faith , and euery thing is fed and preserued by that whereof it is begotten ; and the often hearing , reading , meditating , and conferring of it doth fixe and digest it , and makes it at hand to comfort the weary hands and weake knees . and we must not onely frequent the audible , but also the visible word , that is , reuerently and conscionably vse the blessed sacraments , which are signes and seales of gods fauour , and our faith . those that say they beleeue , and yet neglect the word and sacraments , deceiue themselues : for there is nothing to saue , where is no meanes of sauing : a man cares not greatly for an empty chest . neither can faith stay where she sees not her selfe respected . oh take heed of satans subtilty , who to hold men in infidelity withholds them from vision , and to starue mens soules intercepts their food : and in comming to the word , consider the excellent promises that are made to faith , and take speciall notice of places which may batter the deuills temptations to vnbeleefe . . obserue the tokens of gods loue and fauour towards thee ; and , because no man knowes loue or hatred by things before him , labour to find it in spirituall things , how much thy heart loueth him , which is a reflexion of his loue , what ioy of the spirit , what assistance in former trialls , what strength , patience , issue and vse of them thou hast . experience of god is a strong prop , when the soule can gather from former time a cōclusion of gods presence , and aide for time to come : so did dauid , psal. . vlt. and . sam. . . . and psal. . . . and . . to . hath the lord forgotten to be mercifull , and shut vp his louing kindnesse in vtter displeasure ? i said this is my death : yet i remembred the yeares of the right hand of the most high , i remembred the workes of old . and how iustly doe some faint in trouble for want of obseruing the wayes of god with them in former trialls and deliuerances ? . labour to get , and keep the assurance of thy adoption : for then the gates of hell shall not preuaile to hurt thee . the former , by the witnesse of the spirit , which will alway vphold vs in afflictions , if our care be not to grieue and quench him : so long as the spirit of consolation possesseth the heart , what sound comfort can be wanting ? but if he depart in displeasure , neither can our faith or comfort be long vpheld . the latter , by keeping good conscience : for faith and good conscience stand and fall together : an accusing conscience weakens faith , and destroyes boldnes , that we dare not come neere vnto god ; wheras contrarily our election is made sure by good workes , . pet. . . and by the fruits of the spirit . it stands vs in hand , if we would stand against satan in the day of triall , to take heede of admitting any thing against our conscience : which the apostle compares to a shippe fraughted with precious wares , such as faith , loue , ioy , with other graces : now if we cracke our shippe of conscience , we make shipwracke of faith and the other graces , which good conscience had preserued . . faith beeing the free gift of god , who is the author and finisher of it ; a means to stablish it is feruent and continuall prayer , as the apostles knew well enough , luk. . . saying , lord increase our faith : and that good man , mar. . . lord i beleeue , help my vnbeleefe . christ praies for the not failing of thy faith , wilt not thou pray for thy owne ? a speciall marke of the least measure of faith , is , that it can pray for more . iii. when thou feelest satan assalting thy faith , and hiding from thine eyes the loue of god , then set before thine eyes gods gracious promises made , and to be made good to thee in iesus christ ; both because . of the generality of them , which run without excepting thee , if thou doest not except thy selfe ; as also , . because they are built and grounded , not vpon thy sense and feeling , but vpon gods vnchangeable loue ; as also , . because he hath commaunded thee to beleeue . obiect . oh , but would you haue me beleeue , when i feele nothing but corruption in myselfe , and correction and displeasure in god ? answ. yes : for faith must be where is no feeling , and may bee : one thing is the beeing of a thing , another the discerning of it . doth not the sunne shine , though a cloud or some other thing be betweene our sight and it ? nay , then when sense and feeling cease , faith beginnes her chiefe and most glorious worke . was it not abrahams commendation , that he beleeued against beleefe , and hoped against hope ? when all nature and sense was set against him , he held the word of promise against sense and nature . nay , our blessed sauiour , in whom was no grudgings of infidelity , but assured faith in his father , yet in respect of his present sense and feeling cryed out . my god , my god , why hast thou forsaken mee ? dauid beleeued in the word of god , and not his eyes ; and so must thou , that thou hearest god speake , and not that thou seest . thomas when he would beleeue no more then that he saw and felt , our sauiour said to him , be not ( so ) faithlesse , but faithfull . in the strongest encounter waite still till christ come to ease thee , he is not farre off , and commit thy selfe in weldoing into his hands as into the hands of a faithfull creator ; say with hester , i will goe to the king , if i perish , i perish ; it may be he will reach out his scepter graciously , and i shall liue ; but if i must needs perish , i will perish vnder the wing of my lord and husband . so much of satans second drift in the first temptation . in the third place he seeketh to make christ doubt of his diuinity , and call in question whether he was the sonne of god , or no , from his present necessity : as if he had said , seest thou not in what famine and need thou art ? thou hast fasted here these . dayes of my knowledge ; what is become of thy father , and of his prouidence , whose sonne thou art proclaimed ? is this the care thy father hath of thee ? doth he thinke thou canst liue of aire , or feed of winde , or digest stones ? art thou ( weake creature and staruen ) he that must preuaile against the gates of hell ? art thou the messiah , that hast not a morsell of bread to put in thy mouth ? no , if thou wert the sonne of god , he would care a little more for thee : no naturall father that had a drop of affection , would leaue his child so destitute . whence we may learne , that satan seeketh to make the members of christ ( as well as the head ) call in question their adoption and saluation , for present aduersitie and want . a notable instance hereof we haue in iob , whom when the deuill by gods permission ( to bring him to blaspheme god ) had robbed him of his goods , had slaine his children , had afflicted his body with most painefull and loathsome botches ; then he sets vpon him , and sets all his friends vpon him , to make him beleeue that god also is his enemie , & hath brought his sinne vpon his head . and this he taught his instruments , the wicked rulers , or rather raylers , matth. . . when christ was in most extreame torments , and terrours of body and soule , hanging on the crosse , they said in scorne , if he be the sonne of god , let him come downe from the crosse , and we will beleeue on him : hee trusted in god , let him now deliuer him if he will haue him : for hee said he was the sonne of god. as if they had said : is not this a notable deceiuer to say he was gods sonne , and now is in extreame danger , ready to perish shamefully , and no hope of any deliuerance ? if hee were the sonne of god , would he suffer him to perish ? so it is his ordinarie temptation to any beleeuer : doest thou not see thy selfe poore and despised , in want and sorrow ? seest thou any one signe of gods fauour ? art thou not depriued almost of all the pleasures of the world ? seest thou not that god cares for beasts and foules , which he feedeth in due season , but thou art neglected ? . this comes to passe , because of satans malice towards god himselfe ; he would not onely falsifie his word , who hath said , that no man knoweth loue or hatred by all the things afore him , eccles. . . but also impeach his prouidence and care ouer his children , who whatsoeuer their outward estate seeme to be , are still as deare vnto him , as the apple of his eie ; and when they be as most vnknown , yet are they knowne . . because of satans malice to pietie and religion , which by this meanes he seekes to chase out of the earth : for the world keeps it vnder , and commonly it riseth to no great matters . now if god respect it not neither , who would be godly ? what profit were it to serue the lord ? . satan herein hath much strength from our owne corruptions , and ploweth often with our owne heifers : for we desire rather to walke by sense then by faith : we hardly beleeue without pawnes and pledges ; euery man trusts his owne eyes , and thinks wisedome good with an inheritance . hence his temptation finds the easier entrance and better entertainment . . satan euer in these temptations hath a further reach then he shewes , namely that he may hence perswade men to some vnlawfull meanes to releeue themselues , and better their estate ; no longer to depend vpon god , who hath cast off the care of them ; but to shift for themselues , and ( as hee mooued christ himselfe ) to make stones bread . . sathan hath gotten no small aduantage against gods deere children by this kind of temptation , & brought them to take their owne wayes , as if god had quite forgotten them . abraham thought god had left him to the cruelty of the egyptians , and that there was no way to helpe him , but by lying , and teaching his wife so to doe also . lot was so enuironed by the sodomites , as to auoid their fury he saw no way , but to offer his daughters to their abuse and filthinesse . dauid was so hunted by saul , as he must shift for himselfe by faining himselfe madde . an heart now cleaning vnto god , and resting in his assured loue and prouidence , would haue waited till god had come vnto it , and not turned it selfe to carnall counsels . this condemnes their follie , who iudge themselues and others by outward things , which fall alike to all : who may see by this , what spirit it is that suggesteth them . it is a delusion of sathan , and generall in the world , to make men deeme themselues and others happy , and in gods fauour , because they prosper in the world , and gods people infortunate , because the world crosseth them for the most part . for : . by this conclusion christ himselfe the sonne of god , who had all his fathers loue powred vpon him , should haue been most hated of his father , and a most vnhappy creature : he was in want of house , of mony , of friends , of food ; the world had no malice in it , which was not cast vpon him : and he was not onely forsaken of men , but in such distresse on the crosse as he complained he was forsaken of god. and yet all creatures were not capable of that loue wherewith his father loued him , when he loued him least . . neither the testimony of gods loue , nor the dignity of his children stands in outwards things , nor in the abundance of worldly comforts : for then the rich glutton should haue been far better then lazarus ; abraham , isaac , iaacob , who for famine were glad to flie their countrey , should bee in lesse grace with god , then the wicked kings to whom they went. the apostles , who were the lights of the world , who were in hunger , thirst , nakednes , buffeted , without any certeine dwelling place , reuiled , persecuted , accounted as the filth of the world , and the offscouring of all things , should haue beene in no better account with god then with men . the saints in heb. . . to . who were tried by mockings and scourgings , by bonds and imprisonment , were stoned , hewne asunder , tempted , slaine with the sword , wandred in sheep-skins , &c. beeing destitute , afflicted , and tormented , should haue lost both their dignity in themselues , and their fauour of god. but they lost neither of these : for the same text saith , that the world was not worthy of them , beeing men of such worth , and that by faith they receiued a good report , namely from god and all good men . . the beauty of gods children is inward : that which argueth gods loue , is the gift of his sonne , faith , hope , a ioyfull expectation of the future inheritance . . ioh. . . behold what loue the father hath bestowed vpon vs , that we should bee called the sonnes of god. in which words , the apostle calleth our eyes backe from beholding earthly dignities and prerogatiues , which we are euer poa●ing into , and haue hawkes eies to see into the glory of the world : but hee would haue vs behold gods loue in other things then these , namely in the inward notes and markes of gods children . and here is a maine difference betweene that loue which comes from god as god , and that which commeth from him as a father ; between that which he bestoweth on his enemies , and that which he bestoweth on his sonnes ; that which bond-children receiue , which are mooueables , and that which the sonnes of the free-woman receiue : for this is the inheritance : let isaac carrie that away , and no scoffing ismael haue a foot in it . . whereas satan from crosses , losses , afflictions , anguish , and durable sorrowes perswades that men are not gods children , the apostle ( heb. . . . ) makes a cleane contrarie argument , that afflictions and crosses are signes of gods loue rather then of hatred , and markes of election rather then of reiection : whomsoeuer the lord loueth , he chasteneth , and scourgeth euery sonne hee receiueth . if ye be without correction , whereof all are partakers , then are ye bastards , and not sonnes . and , . tim. . . all that will liue godly in christ , must suffer persecution : the world must reioyce , while they must be sorrowfull , and cannot but hate them because they are not of the world . it is the condition of christian hope , that those who will be conformable to christ in glory , must be conformable to him in his sufferings . rules to withstand this dangerous temptation . . rule . labour to confirme thy selfe in the assurance of thy adoption , which satan would haue thee stagger in , as christ here : and if thou beest assured thou art gods child , it will drawe on an other assurance ; namely , that god will be carefull of thee , to releeue thy want , and deliuer thee in thy distresse , whose loue surpasseth the loue of most naturall parents to their children ; as appeareth , isa. . . can they that are euill , giue their children good things ? how much more shall god our heauenly father giue good things to his children , which he seeth good for them ? quest. how shall i confirme my selfe in my adoption ? answ. by thy resemblance of god , as the natural child is like his naturall father . in adam we lost the excellent image of god , let vs labour now to finde it restored in the second adam . . examine the life of god in thee , who art naturally dead in sinne : the breath of this life is heauenly thoughts , meditations , affections : the actions of this life are spirituall growth , and increase in grace and vertue ; christians duties in generall and speciall : the maintenance of this life , is the hungring and thirsting after the heauenly mannah , and water of life , the word of god : the verie beeing of it , is our vnion and communion with god by his spirit , which is as the soule to the body . . examine the light of god in thee : for he is light , and in him is no darkenesse ; and if thou beest his child , thou art one of the children of light . as thou growest in vnderstanding what the will of the lord is , so thou growest in this image , and art like vnto christ thy elder brother , vpon whome the spirit of wisedome and vnderstanding , the spirit of counsell & strength , the spirit of knowledge and the feare of the lord doth rest , isa. . . whereas on the contrary , these two things goe together ; as in the heathens , darkenes of vnderstanding , and estranging from the life of god , eph. . . wouldst thou be confirmed in assurance that thou art gods child ? then labour for this part of his image , which is renewed in knowledge , wait at the gates of wisedome , shut not thy heart and eyes from the beames of this blessed light . . grow vp in holinesse and righteousnesse , as god himselfe is not onely free from all euill , but infinite in goodnes , most iust , most holy : and as he letteth his light shine before men , so must thou let thy light shine before men , that they may see thy good workes , matth. . . . cor. . . cleanse you selues from all filthines of flesh and spirit , that ye may growe vp to full holinesse . this holinesse must not onely fence the heart from vncleannesse , but the eye , the eare , the mouth , the hands and feete , and all the members , when they be ordered according to the word prescribing rules for them all . . rule . when thou feelest grudgings of diffidence arise , and satan will vrge thee how thou canst thinke thy selfe respected of god , beeing beset with such a world of trouble , and almost drowned in a sea of vexations , without bottome or banke ; now call to minde and set before thee christs blessed example , in whom as in a glasse , thou maiest see the sharpest of thy sorrows in any kind , not onely sanctified and sweetned , but mingled with admirable loue of his father . what euill befalls thy body and soule , or thy estate inward or outward , which hee hath not borne and broken , and yet neuer the lesse loued of his father ? thou wantest comforts of body , house , land , meat , money ; he had not a foot of land , not a house to hide his head in , not any money till he borrowed of a fish , not a cup of cold water till he had requested it of the samaritan , who would giue him none . thou wantest friends , respect in the world , yea where thou well deseruest , yea where thou mightest iustly expect it : remember it was his case ; his friends became his foes , his scholler a traytor , the world hated him causeles ; he came to his owne , and his owne receiued him not ; he was without honour in his owne countrey , he had euill repaid him for good ; he wept ouer ierusalems miserie , but ierusalem laught at his . thou wantest peace of conscience , canst not see a cleare look from god , nor feele any ease from the sting of thy sinnes , thy sorrowfull mind dries vp thy bones , all outward troubles are nothing to this : but remember that neuer was any so loaden with the burden of sinne as christ , when his bitter torment expressed such words as these , my god , my god , why hast thou forsaken mee ? . rule . from these crosses , by which satan would driue thee from god , labour to see how neare and graciously god draweth towards thee ; and thus beate him with his owne weapon . . the lord helpeth forward our saluation by them , beeing sowre sauces to bring vs out of loue with our sweet sinnes , and of this euill world : plowing of ground kills the weeds , and harrowing breaks the clods : they be the lords sharpe salues to draw out our secret corruptions , and the lords sope to wash foule linnen white : they be the lords vshers to teach vs his statutes ; to teach by a little smart both what thou hast deserued in the life to come , and what christ hath suffered for thee in bearing the whole punishment of all thy sinnes ; to teach thankefulnesse for contrary blessings ; by pouerty , sickenesse , trouble , men learne to bee thankefull for wealth , health , peace : to teach pity and compassion towards the misery of others : to teach circumspection in our waies , and more care of obedience to all gods commandements . . the lord by crosses trieth and exerciseth the faith , patience , and sincerity of his seruants , whether they will hold out as iob : for as a man by wrestling knowes his owne strength better then before , so is it here . . the lord is neuer nearer his children then in trouble , in fire and water , in sixe troubles and in seauen , to support them with strength and patience , to giue a blessed issue and vse , and turne it to his owne glory in their mightie deliuerance , and to their best ; all things are turned to their best , to recompense their light afflictions with an eternall weight of glory . as christ said of lazarus , this sickenes is not to death , but that god may be glorified , ioh. . . so we may say , this pouerty , losse , disgrace , &c. is not to the vtter vndoing of a man , but that god may haue glory in his deliuerance and glorification . so much of the third drift of satan in this first temptation : now of the fourth . in that the deuills last drift in it is , to haue christ in his want and hunger , to vse an vnlawfull meanes of supplie , note , that , it is an ordinary instigation and temptation of the deuill , or a deuillish spirit , to vse vnlawfull meanes in our want to help our selues . because christ had no ordinary meanes of getting bread , he must prouide for himselfe by extraordinary . gen. . . . esau comes out of the field weary and hungry , and almost dead for meat : how must he supply his want ? sell thy birthright ( said satan : ) and so he did . peter was in great danger in the high priests hall : how must he help himselfe out of their hands ? denie thy master ( said satan , ) forsweare him , and curse thy selfe : and thus he gat out . saul was in great straits , god was gone from him , he was not answered by vrim , nor oracle : how shall he doe for counsell ? he must goe to the witch of endor : and so the deuill sends him from himselfe to himselfe who can tell him more then all his vrim , his dreams , his prophets . sarah wanted a child , she had a promise of one , but she laught at that , gen. . . yet must she haue one another way ; she giues her maid to her husband , and she brings an ismael , a mocker & persecutor of the promised seede . . satan sees how easily he can weaken our confidence in god , seeing we are ready to trust more in the meanes then in god : he knowes our infidelity , which makes vs hastie , and soone weary of waiting . . hee knowes ▪ how derogatory this is to the promise , truth , power , and prouidence of god , who can susteine his children aswell aboue meanes , without meanes , yea against meanes , as with them . his hand is not shortened that he cannot help . . he easily drawes on this temptation vnder a colour of necessity , which we say hath no law , but falsly . hence is the common speech of the world , to defend any iniustice , why , i must liue , i must not put forth my wife and children to begge , i must so exercise my calling as to maintaine my wife and familie , i must vtter my wares though i lie , and sweare , and exact , and deceiue : and so vnder a colour of good , and pretence of necessity , no wickednesse comes amisse in the course of ones trade . this teacheth vs to bewaile the pitifull estate of numbers of men , taken in this snare of the deuill : as , . numbers of men oppressed with pouerty , because they say they must liue ; they must liue in an vnlawfull calling , wherein they be slaues and drudges to euery mans sinne : such as are players , iesters , wisards , tumblers : such are schollers , who for preferment runne into popish countries , and betake themselues to seminaries , & so become traytors . yea those that haue no calling , must liue too : but how ? by filching , stealing , or begging , as idle and roguish vagrants ; and those at home whose extreame idlenes brings pouerty vpon them as an armed man. or els by gaming , cheating , and by their wits . the whole course of all which , is but a prentiship to the deuill . . others that exercise honest trades , but easily help themselues forward by swearing , lying , facing , false weights , measures , and trickes which they put vpon men : they neuer sticke for a penny-profite to hazard their soules : he is no quicke chapman , if he cannot lie for aduantage : neither can he be trusted vnlesse he sweare : he must sweare , or he must not sell : he must sometimes make the best of an ill bargaine , and with a little colour lay it vpon another mans necke : for why should he willingly wrong or vndoe himselfe ? . others a number , . who by misdemeanours haue brought iust reproach vpon themselues , and seeke to salue it by lying , facing , and shifting , and perhaps by worse meanes . this was the case and sinne of good dauid : he had corrupted himselfe with bathsheba , he was afraid the adultery would come home to him , he sends for his worthy captaine vriah to goe home to his wife , that so it might be couered ; but when it could not that way , good vtiah must be slaine at dauids appointment , and so he would hide adultery by murther . . like vnto these are those , who hauing outragiously ouershot themselues in notable riots by word or deed , and beeing called to account for it , lay all the blame vpon drunkennes , a sinne indeed of strong burden , able to carrie away many sinnes vpon it ; but neuer was any sinne lessened by another , but aggrauated , and the excuse is a confession of a double sinne , which in all true iudgement deserues double punishment . . seruants or children , who hauing committed a fault , hide it by lying , and so to auoide an inconuenience , runne into a mischeife . . others , beeing sicke and diseased , are perswaded and resolued to goe to wizzards and witches , cunning men and women , and so get release by breaking the prison . a pitifull cure , when the deuill is the physitian . saul neuer went to the witch , till god was gone from him . and take this for a certaine conclusion ; . whosoeuer goeth or seeketh to a witch , in losses , crosses , &c. let him boast as much as he will of his faith , it is but a satanicall faith , a faith in the deuill , and not in god , by which the witch workes all that is done . . the remedie is farre worse then the disease , seuerely reuenged on saul , . chron. . . and on asa , . king. . . . the deuill hath got from them , that which he could not from christ ; namely , to vse another meanes of release then god appointed . some there be that are hearers of the word , yet if they see any person extraordinarily visited , will giue him counsell to seeke out to the cunning man. is it because there is neuer a god in israel ? is this a small sin ? by gods law they ought to die that seeke to thrust a people from their god , and driue them to the deuill , deut. . . but this is a greater sinne then that . miserable comforters that wish them to goe to hell for helpe . let vs carefully looke to such rules as may keepe vs from vsing vnwarrantable meanes , and they are foure : . consider that all meanes outward and ordinary are but seruants , to which god hath tyed neither blessing nor prouidence , further then he pleaseth , that our affections should not be tied to them , nor our eyes fixed on them , but on his hand who disposeth meanes to his owne ends . it was the sinne of the israelites to limit the holy one of israel , namely to meanes , that when they sawe no meanes , they saw no god : whereas a heart loosed from the meanes , and rightly disposed to the author , doth not stint him neither to the measure of affliction , nor to the time , or meanes of deliuerance . iob will not tie god to any measure , but commits himselfe wholly to him , saying , if he kill me , yet will i trust in him . for the time of deliuerance , the godly commit it to god , in whose hand times and seasons are : the iust man that liues by faith , makes not haste , isa. . . for the meanes of deliuerance , abraham is secure of it , my sonne , god will prouide : he saw no meanes of the promise , if isaac were offered , yet he layes him on the altar , on the wood , and receiues him from the dead . . consider , that any good thing is then beautifull , when it is compassed by good meanes . sathan euer aimeth at one of these two things , to hinder euery thing that is good , or , if he cannot do that , then to thrust it on by euill and vngodly meanes , that he may at least blemish that which he cannot hinder : and , if he cannot ouertake vs in the matter , yet to get beyond vs in the manner of doing it . we must therfore watch in both these , that what we do be warrantable ; as to preserue our selues , and prouide for our families : ( he is worse then an infidell that doth it not : ) but withall know , that hee is no better then an infidell , that doth it by euill meanes , or after an vnwarrantable manner . . consider , that there is no necessitie , if ordinarie and lawfull meanes faile , to vse vnlawfull . when men say , i must liue , and i must maintaine my family ; here remember , that must is for a king , nay , absolute and vnlimited necessity is for the king of kings . it is not absolutely necessarie , that thou liue , but so long as god pleaseth : yea , it is absolutely necessarie , that thou rather perish , and not liue , then breake gods commandement . if thou perish for want of meanes , thou maiest goe to heauen as lazarus , and exchange a miserable life with an happie : but if to keep thee from perishing , thou loose thy soule , this is to leape out of the pan into the coales . thou therefore that must prouide for thy selfe and thine , i tell thee , thou must doe it by a moderate and honest care , warranted by the word , and not shift and prole , as if all were fish that comes to net : that is all the necessity that god hath laid on thee , the other is suggested by satan . . labour to liue the life of faith , which will exclude such distrustfull thoughts and practises . for the propertie of faith is : . to beleeue the promises of god , when we see the cleane contrary ; as , when we feele our owne sinnes most , then most to beleeue our owne iustification ; out of the deep with dauid , yea out of the whales belly with ionah , and in darkenes with iob to see light . . to see things inuisible , to make things absent , present ; yea god absent present , and to set him continually at the right hand . moses feared not the wrath of the king , because he saw him that was invisible , hebr. . . elisha being in dothan feared nothing , when his seruant cried out ; because his eyes were open to see the angels , as fierie chariots protecting him . . faith is neuer so working as in perillous times , because then there is most need , most vse of it ; then it sets it selfe a worke , and mingles it selfe with the promises of god , by which it quickens and puts life vnto a man , when he is halfe dead : as psal. . . remember thy promise wherin thou hast caused me to trust : it is my comfort in trouble : for thy promise hath quickened mee . now it bestirres it selfe , to make gods faithfulnesse and truth his sheild and buckler . notable is that example of the three children , dan. . , . who were in present danger of their liues , and cast into an hote furnace : in this danger now their faith bestirres it to prouide for their safetie , not by any yeelding , or blanching , or buckling to the vniust command ; but by furnishing their mouthes with a resolute answer , be it knowne to thee , o king , that we will not worship this image ; and by preparing their hearts ( through their confidence in god , who was able to deliuer them ) rather to yeeld themselues to the fire and raging flames , then to any part of that commandement . and were faith and gods feare working in the heart , it would destroy false feares and infidelitie , which satan preuaileth in mightily , causing men to seeke helpe by vnlawfull meanes , if the lawfull be neuer so little set out of sight . command these stones to be made bread . ] here is an inference vpon the former words , if thou be the sonne of god : vpon a true ground satan raiseth a dangerous consequence : christ was the sonne of god : true . must he therefore needs make stones bread ? it is an ordinary temptation of the deuill , to inferre mischeiuous conclusions vpon true premisses . god had no respect to cains sacrifice , as to abels : whereas now cain should haue offered of the best , as abel did ; and haue brought faith with his offering , by which abel offered a better sacrifice , heb. . . satan infe●res vpon it , therefore kill thy brother . saul receiued no answer of god that was true : but that therefore he should goe to the wi●ch of endor , was satans inference , both against the law of god , and sauls owne law . god is a 〈◊〉 god : a true premisse , and the scope of all the scripture : but , that ionah should therefore ●●ie to t●rs●ish , and not goe to preach the destruction of nini●e , was a satanicall inference . a man must pittie himselfe , and doe what he can to repell euill from him , and auoid danger : but that christ should therefore not goe vp to ierusalem to suffer , was a dangerous consequence of satan in peters mouth ; whom therefore christ calleth satan . . satan is cunning , and seeketh by mingling good and euill , truth and falshood , to iustifie that which is false , and to draw it on with the truth . if he should neuer speake truth , hee could neuer deceiue halfe so much : therefore he speakes many truthes , to giue credit to his lies : and the same he hath taught all his agents . doe we thinke , that a false teacher or heretike could do any great hurt , if he should not lay his leauen in a lump of truth ? would not euery man at first reiect him , if he should bring neuer a true doctrine ? but therefore , that his heresie may spread like a gangrene , he comes with a faire pretence of many truths which cannot be denied . doe we thinke , that the church of rome should haue so preuailed in the world , or that antichristian state should haue beene endured , or could any papist be suffered in ours or any wel-ordered countrey , if they did not colour all their abhominations and false religion with some generall truths ? if they should not in word and shew hold and recite the articles of faith and principles of our religion , concerning god in vnity of essence and trinity of person , concerning christ , the church , &c. were it possible , that any christian state could beare them , while indeed and in truth they reuerse the whole foundation of religion , and are limmes of antichrist ? no , their deceit is a mysterie , and walks in darknes , and the maske and vizards of truth with pretence of holines , hath held the swords of princes from them , which else had long since beene sanctified in their ouerthrow . . satan can doe no other , who cannot speake truth for truths sake : for beeing a lyar from the beginning , he loues not truth , and therefore if he speake truth , it is to corrupt the truth , or to stablish some lie . lying is the deuills mothers tongue . ioh. . . sam. . ▪ . satan in the habite of samuel spake many truths ; as , that the lord had rent the kingdome from him , and giuen it to dauid , ( because he had so spoken he would doe it , and because saul obeyed not the voice of the lord nor executed his fierce wrath against the amal●kites : ) and that the lord would deliuer him , and the israelites into the hand of the philistims the next day , &c. but all this was to feed saul in his delusion , and hold him in his sinne , as though he were samuel , as vers . . the lord hath done it , euen as he spake by mine hand : and v. . to morrow shalt thou bee with mee , &c. so in the new testament we haue the deuills confessing christ to be the sonne of god , the holy one , the summe of the gospel ; and paul and silas to be the seruants of the high god , act. . but both christ and his seruants put them to silence , and would not haue them to speake the truth , because it was to depraue and slander the whole truth , as though christ and his seruants had beene in league and agreement with the deuills , and so their doctrine had beene not diuine but diabolicall . thus satan like a barge-man lookes one way , but rowes another . . satan sees how our nature is easily carried through a generall shew of good or truth , to take in with it error and falshood hand ouer head , without triall or discerning : for though our blessed sauiour would not confound stones and bread , yet we easily take stones with bread , and serpents with fishes . the whole masse-booke is but an heape of idolatrous prayers , and ceremonies : but yet because there is some shew of good in it , many scriptures , and some tolerable and good prayers , with many deuotions , it is wholly receiued without triall , of millions giuen ouer to delusion . . satan the prince of darknes can transforme himselfe into an angell of light , . cor. . . and the false prophets will be confident that the truth is with them : zedechiah will oppose micaiah , and hanani will smite ieremie , and make yokes against the king of babels yoke , ier. . . the donatists in africa cryed out , that the sound christians were traytors to the holy bookes , and themselues the defendors of them . the papists at this day crie out with dioscorus the heretike , i defend the opinions of the fathers , and their whole doctrine is condemned with mine . let vs learne to be wise and trie before we trust , not taking all things in grosse , but first examining and proouing them : falshood carries often a shew of truth , and truth often couers falshood : no vice appeareth in his proper colour , but vnder the likenes of some vertue . the romish whore of babylon offereth not her wine of fornications in the barke of some poisoned plant , or shell of some poisonfull or venemous creature , but hath conueyed them all into a cup of glistering gold , reu. . . and this hath entised the great ones of the earth , who gazed at the glister of the golden boule , but neuer looked what was in it : the glorious stile of catholike church , vicar of christ , peters successor , hath deceiued such as liked not to trie before they did trust : and so hath vniuersality , antiquity , fathers , consent , and the like . eue should haue examined the words of the serpent , and adam the gift of his wife ; and then neither of them had beene deceiued . the builders of babel , had they examined the motion before they had made onset , had auoided that confusiō . abraham should haue tried the counsell of sarah , before he had taken her maid into his bosome . this examination and triall by the touchstone of the word , will shew the inconsequence of such dangerous conclusions . how lamentably are many great wits and gifts giuen ouer in popish countries for want of this sound triall , taking their religion by tradition , offering to the shrines of their forefathers , that often they can spend their goods and liues for it , as though it were the onely truth . let vs labour to auoid these common darts , these falsly concluded conclusions which satan seeks to haue vs assent vnto : it is a great subtilty of the deuill , by which he ouerthrowes many , and must the more circumspectly be watched against . see some instances of this his stratageme , in matters of faith , and of practise . i. in matters of faith : . in the scripture it is a frequent ground , that god is mercifull : true , therefore ( saith satan ) be bold in sinne , and deferre thy repentance ; thou mayest repent when thou list . here is a wicked inference indeede : for there is mercie with god , that he may be feared ; and , knowest thou not that the long suffering of the lord should lead thee to repentance ? . it is a true ground , that christ died , and that for all , .i. elect and beleeuers . but satan saith , therefore what needest thou care ? why shouldest thou be so precise ? is not christ a sufficient pay-master ? yes , but hee paied for none , but for those that walke not after the flesh , but after the spirit , rom. . v. . . it is a true ground , that a man must prouide for himselfe and his family , or else he is worse then an infidell . hence satan collects , thou maiest be couetous , thou maiest scrape and scratch together any thing ; an infidell is the worst in the world : and so he perswades a man , that all is fish which comes to net , and any winde good that brings gaine with it . ii. in matters of practise , many wayes : . thou art the son of god , then make these stones bread , thou mayest be a little bolder then other , god will not be so angry with thee . here see a plaine satanicall inference : for the child of god must honour his father , mal. . . and feare to offend him . if i by profession draw neere vnto god , i must the more sanctifie my selfe , and grace my profession . . if thou beest a man , a gentleman , a man of valour , do not put vp this wrong , but reuenge this quarrell : els euery one will point at thee for a dastard . here is another deuillish conclusion : for a man must not step into the place of god , who saith , vengeance is mine , and i will repay : and a gentleman must be of gentle behauiour , not sauage , fierce , and cruell : a man of valour must passe , by offences : it is the glory of a man to passe by an offence , pro. . . . if thou beest an honest fellow , drink , sit bare vpon the ground , and pledge so much to such and such a freind , drinke a health to that and the other boone companion . but the inference is like the former : it warres with honestie and ciuilitie , to drinke and swill till health bee drowned , and reason banished , and the partie sorted with the bruit beasts . . if thou beest a good catholike , a true romanist , defie these heretikes , die for the romish religion ; but before thou diest kill thy prince , cut the throat of thy countrey , blow vp the parliament-house , so shalt thou be a martyr presently . but a true catholike cannot be a limbe of antichrist , cannot be a traytor , cannot be the deuils martyr ; though a false catholike , a false-hearted romanist may be a foxe , a faux , an incendiarie , a clement , a rauilliac , a catholike villaine , or vniuersall mischeife . . but thou art now in danger , therefore now deny thy profession , forsweare thy religion , abiure christ , at least cast one graine into the fire at the emperours commandement . here is an other deuillish conclusion vpon a true premise : for god bids mee in danger drawe neare vnto him , and not renounce him , or go further from him : christ did not by any euill meanes auoid danger for me ; and he hath said , he will denie him before men and angels , that shall denie him in this world . and the further from god , the nearer to danger . . thou art a man of learning , and in a populous place ▪ why , shew thy learning sometimes , and preach aboue the peoples capacitie ; thou canst speake tongues , do so , and studie to be more eloquent . here is sathans sophistrie and learning vpon the learned : the ground is often true , the inference false and dangerous : the apostle paul was a man of learning , and in a populous place at corinth , but he thought nothing worthy to be known , but christ and him crucified : neither stood his preaching in the enticing speach of mans wisedome , but in plaine euidence of the spirit , and in power , and that for good reason , . cor. . . ● . and can i thinke that satan hath any care of edifying my people ? . thou art a man of knowledge and vnderstanding , why doest thou heare sermons so diligently , seeing thou knowest enough , yea as much as the preacher can tell thee ? a wicked inference of the prince of darkenesse : for true knowledge empties the heart of pride and presumption , and the more i knowe , the more i had need be stirred vp to practise , that my stripes be not the more . . thou art an ignorant man , thou vnderstandest not sermons , why then doest thou follow them , or read the scriptures ? a wretched conclusion : the more ignorant i am , the more i need vse the meanes of knowledge ; the lesse i vnderstand , the more i had need be taught . but this ignorance is one of the cheife pillars of satans kingdome . obiect . these preachers agree not among themselues , and therefore i will beleeue neuer a one of them . ans. thou must search for wisedome as for siluer , and for vnderstanding as for gold . . thou art a man of good conscience , of much integrity , aboue other christians ; and if thou beest so , then separate thy selfe from these mixed companies of godly and profane , come out from among them my people , least yee partake of their plagues ; separate from their preaching and prayers , from their fellowship and companie , from ciuilitie and salutation ; thou maiest eat their meate , but say not grace with them ; pray for them , not with them . ah , but if my conscience be good , i must not forsake the fellowship , as the manner of some is , hebr. . . as knowing , that such pure assemblies cannot be found vnder the whole cope of heauen . and if we would fence our selues against these wicked inferences of satan , we must carefully obserue these rules . . beleeue not euery spirit , but prooue the spirits whether they be of god , . ioh. . . as goldsmiths separate gold and drosse , and examine euery peice of gold by the touchstone . . thess. . . trie all things . . compare doctrines , and the reasons of them with the scripture : if a doctrine disagree from any part of the word , it is erronious and dangerous ; as namely that of the reall presence , which impugnes the article of christs ascension . . hold fast that which is good , . thess. . . when we haue considered and knowne truths , we must with mary lay them vp in our hearts , to be readie to serue our vse . commaund these stones to be made bread . ] we haue considered the scope of satan in this first temptation ; which was , . to impugne the word of the father , proclaiming christ his sonne . . to shake the faith of christ. . from consideration of his present estate , to bring him to doubt of his fathers prouidence . . to vse an vnlawfull meanes to releiue himselfe . we haue heard also what a dangerous inference he bringeth vpon a true ground . now we come to the more speciall handling of the suggestion it selfe ; wherein we shall see how cunningly sathan conuaies it , and how instantly he followes it , implying in these few words ; . that it is an easie thing : say the word , or command , here is no labour : and beeing so easie , why should christ sticke at it ? . that it is now fit ; here is an obiect ready , here be stones , these stones . . that it is harmelesse , onely a proofe of the power of the sonne of god , and in reason what should satan haue gained by it ? and gods sonne cannot sinne , nor god be angry with his sonne . . that it is a necessarie thing : is it not necessarie for a man that is ready to starue , to eate and procure bread ? if he will liue , he must eate . . that it is a glorious thing , to command stones : i say not pray , ( for by prayer as great things as this haue been done ; the sea dryed , fire turned into water , the sunne staied in his course , to stand still , yea and goe backe ) but command by thine owne proper power . . that it is a work of speciall vse , not onely for the releefe of thy selfe in this want , but to satisfie me ; for if thou makest stones bread , i will confesse the finger of god , and beleeue thy fathers voice , that thou art the sonne of god , and accordingly account of thee : and so shall all that shall come to the knowledge of this great and extraordinarie worke . . that it is not vnreasonable : to command a fewe stones to be made bread , will be no hurt to any man ; and if thou wilt not transubstantiate many stones , turne but one stone into bread : so it is , luk. . . say to this stone that it bee bread , in the singular number ; whereas it is probable , that at first he offered him many , or all the stones in the place , which matthew recordeth : if christ thinke that too much , he will be content that he turne but that one into bread , as luke hath it . . the sonne of god should demeane himselfe as the sonne of such a father , who is heire and lord of all things : mee thinkes thy estate is not suited to thy person ; and therefore by this action manifest that which thy estate doth not : and if thou doest not , giue me leaue to doubt of thy person , and take thee for an impostor . it is an ordinary temptation of the deuill to shake the faith of gods children , to mooue them to turne stones into bread : for as he dealt with christ in want , christ was hungry , and the deuill shewes him stones , let him turne them into bread if he will : so is it with men who are tempted in like manner , if they be in want : bread you must haue , what neede i tell you of so sensible a want ? and therefore shift for your selfe , here be stones , at least one stone in time of need , turne it into bread , why to help your selfe you may vse a little extraordinary or vnwarrantable meanes . when satan seduced eue , he perswaded her to turne a stone , or rather an apple into bread : why , thou seest how god enuies your full happines , and doest thou beleeue his word to be true ? no , no , it is but to keep you from beeing as gods , which , what an excellent estate it is , you now know not . esau was very hungry when he came from his hunting , and he must die if he turne not a stone into bread : and as satan neuer goes without his stones , that is , his obiects , so there was a messe of broth readie , for which profanely he sold his birthright : i am almost dead , and what is the birth-right to mee ? saul was extreamely haunted and vexed , and knew not what to doe with himselfe ; god was so farre out with him as hee answered him no way ; and now hee must get him to another patron , and who is fittest for him , who is gone from god , but the deuill ? he must now seeke a familiar to answer him , . sam. . . the stone is not far off , there is a witch at endor , and he can eate no bread but from her hands . there be two especiall reasons or occasions , whence satan groundeth and followeth this temptation of turning stones into bread : . the auoiding euill : . the procuring of some apparent good ; both which he knowes our hastie inclination vnto . i. in auoiding troubles he layeth two snares , and hath two plots : . to turne stones into bread , by vsing some vnlawfull meanes . abraham to saue his life may lie , and entreat sarah so to doe . dauid , thou art in danger , flie to achish , play the foole and dissemble , thou seest no way else left , deuise a way of safety beyond gods. peter , thou art now in the midst of thy masters enemies , if thou turnest not stones into bread , and helpe thy selfe by lying , swearing , cursing , and denying thy master , looke for no other then to die with him . thou that art a poore man , seest hard times as if thou we●● in a wildernesse , and here is nothing but stones , no way but to turne them into bread , thou canst not liue if thou dost not lie , or steale , or sweare , or be vniust ; pouertie and danger shall come armed vpon thee . . if we cannot thus help our selues , but the euill continues , then satan solliciteth vs to repine and murmur within our selues . psal. . . i said in my distresse , that all men are lyars : and . . i said in my hast , i am cast off : and this , to bring vs to disclaime confidence & waiting vpon god any longer ; as iehoram said , . king. . . this euill is from the lord , and shall i attend any longer vpon him ? thus he daily shewes vs our crosses , as so many stones to mooue vs to impatiencie , and gaine from vs our affiance in god , that hereby he may both pull and drawe vs from our strength , and help , and glory from god. both these are apparent in this dart against christ. ii. in the purchasing of some apparent good , he knowes the hast of our vnbeleeuing hearts aswell as in the former , and how easily we are brought to turne stones into bread . in the matter of the world , what a number of men are there of this trade , which we may fitly call the deuills alchymistry ? some by extortion , vsury , and oppression makes stones bread ; as many land-lords iust of the deuills last , that by racking their rents would haue the tenant get bread out of stones : nay not so mercifull as he ; for no doubt , if christ had made bread of stones , he would haue let him eate it ; but so will not these , but eate vp bread , and sweat , and all . this is called bread of violence and oppression , pro. . . and because beeing made of stones it is hard of digestion , it needeth a cup of wine , which is at hand too : for , they eate the bread of wickednesse , and drinke the wine of violence . others by deceit and subtilty turne stones into bread , and glorie when they can goe beyond their brethren , by trickes of wit or cunning : and this seems to goe a step beyond the deuill , who would haue christ turne stones into bread , that is , something into something ; but these would turne nothing into bread , but onely liue by their wits . salomon calls all bread thus cunningly changed , stolne bread , and bread of deceit , which seemes sweet in the mouth : but that ye may know whence it comes , he tells you that for all that it returnes to his former propertie : pro. . . the bread of deceit is sweet to a man , but afterward his mouth is filled with grauell . both these the apostle condemneth , . thess. . . let no man defraude or oppresse his brother in any matter : for the lord is the auenger of all such . in procuring health in sickenesse , or helping our selues to recouer our losses , he easily perswadeth vs to witches , sorcerers , and to try many vnwarrantable conclusions , and enforceth them strongly , perswading vs else that we shall miscarrie and perish by our owne negligence . this shewes vs that satan neuer comes without stones , that is , obiects of his temptations ; at least he hath one stone , which if he offer , he seemeth reasonable . hee hath not onely a bathsheba for dauid , but euery man hath his seuerall bathsheba , some deare lust or other , which satan will still be feeding his eyes and senses vpon : nay , as mar. . . in the parties possessed , he armed them with stones against themselues , and made them beat themselues with stones ; so out of our owne scrip he fetcheth stones against vs , he knoweth the inclination of our wills , the streame of our affections , the constitution of our humours , the predominant desires of our hearts , and accordingly assaulteth vs. nay , not onely in euill things , but in the best of all he wants not one stone or other against vs : euen the tree of life it selfe ( a sacrament of gods couenant of life ) will serue his turne ; and he wisheth not eue to eate all the apples on it , but seemes very reasonable while he offers but one . in comming to the word , and sacraments , and prayer , he is content if a man bring but one stone in his heart , one sinne , either hardnesse of heart , that the seed may fall in stony ground ; or vnbeleefe ( for how know you that this is the word of god ? ) or couetousnesse , which is as thornes to choake all ; or malice and enuie ( for then god will put none of his pretious liquor into such a fustie vessell : ) or wandring thoughts , or dislike of the preacher , or any other lust ( though but one ) he cares for no more . we should therefore neuer goe without our fence in our owne houses , or in gods houses , that we may escape the danger of this battrie . yea , let vs watch satan in base and despised things , as an apple , or a stone , in idle words or vnfruitfull speaches , in the matter of a pinne or any small trifling matter : for euen in these things he can get much aduantage , and sow discord between the nearest of all , euen the husband and wife . this teacheth vs , that the scope of all satans profers , is to make men earthly-minded : he cares not how much men be addicted to seek bread , yea he would haue thē so eager of bread , as rather then want it , to get it out of stones : for . he would fill the heart with these base desires , that there might be no roome for better . . he knowes , that if he can make a man a seruant to the world , he cannot serue god : hee cannot serue two masters commaunding such contrary things . . he knowes this runnes with nature , and in the channell of our corruption since the fal , to which we are easily perswaded , and very hardly ( if euer ) recouered backe againe . god in his word deales cleane contrary , and euery where reineth vs in , where satan spurres vs forward : that cals vs out of the world , forbids vs to seek● , that is , immoderately the bread that perisheth ; calleth vs to heauenly-mindednes ; to conuerse and traffike in heauen ▪ and send our affections aboue ; to seeke after christ the bread of life ; to giue all diligence to make our election sure ; to seeke the kingdome of god. from whence , when we finde our selues strongly set vpon this world , with neglect of better things , to scrape and gather bread and things for the body , we must labour to espie satans suggestion in it , together with our owne inclination to swallow downe all such temptations , and forthwith to cast our eyes vpon such scriptures as may be back-biasses to our naturall motion . note the cold comfort that satan affoards his followers : when they need bread , he offers them stones , as with christ here . matth ▪ . . what man is there among you , that if his son aske him bread ▪ will giue him a stone ? as if he had said , no father that loueth his child , can be so vnnaturall ▪ but satan , who cannot but be an vnnaturall murtherer , here for bread offers the sonne of god a stone . it is cleane otherwise betweene god and his children : for if fathers which are euill , can giue good things to their children , much more our heauenly father giueth good things to them that aske him , euen things according to their neede : your heauenly father knoweth that ye stand in need of all th●se things . if they haue need of christ the bread of life , he giues them this bread of life : if they need the holy ghost , he giues the holy ghost to them that aske him , that is , not onely beginnings of grace , but increase of it in greater measure , and a comfortable feeling and fruition . if they need temporall mercies , he giues them more then they aske , as salomon , yea aboue all they are able to aske or thinke . who would not thinke himselfe happie to bee gods fauourite rather then stand to the deuills wages , who for bread will reach him stones ? the way to get bread , is not at the deuills appointment to turne stones into bread ▪ or vse vnlawfull meanes ▪ but , . to feare and serue the lord ▪ exod. . . if thou wilt serue the lord thy god , he shall blesse thy bread and thy water : the good land ▪ and all the fruits of it were promised to the israelites ▪ so long as they were homagers to god : no good thing shall be wanting to such , psal. . . if we serue him , we shall neuer need turne stones into bread , euen as christ here did not , who refusing satans offer was refreshed of the angels . . to liue in an honest and lawfull trade of life painefully : gods ordinance is , that in the sweat of thy browes thou must get thy bread : the earth brings not forth so naturally now as at first , yet at first adam must till the ground . . in our lawfull calling to depend vpon gods blessing , which maketh rich , leauing all the successe to god : and this will make vs content with that estate which god maketh our portion by good meanes . vers . . but he answering said , it is written , man liueth not by bread onely , but by euery word that proceedeth out of the mouth of god. in this answer of our sauiour repelling the tempter , . things are to be considered : . the manner . . the affection , negatiue , bu● . . the matter of it , a testimony of scripture , it is written . . the parts of this testimony : . negatiue : man liues not by bread onely : . affirmatiue , but by euery word that proceedeth out of the mouth of god. the manner and quality of the answer appeares in the whole answere , that it was . a reasonable , . a meeke , . a modest answer . first , it was a reasonable answer : our lord did not shake off the tempter without an answer , though he deserued none ; but , to shew that he did not refuse the motion , of a wilfull minde , but vpon iust ground , he makes him a sufficient answer : whence our sauiour would teach vs , that doctr. if we be to deale with our most deadly aduersaries , suppose them as malicious as satan to christ , yet we must doe nothing , nor speake nothing of a wilfull minde , but take the guide of reason ; and the ground of conscience with vs. for , . the will of man not ordered by reason , is like a wilde colt without a rider , most vntamed and vntractable , most hatefull to god , and most hurtfull to men : and a note of men reserued to the iudgement of the great day to be punished , i● , to be presumptuous and stand in his owne ●onceit , . pet. . . . reasonable men must haue reason for their actions at the least : for herein i● a difference between the beasts and men , they are lead by sense and appetite , but men by reason , from which if men depart , they degenerate into beasts , beeing lead with sensualitie , . pet. . . . our sauiours example carrieth vs further , that we should not onely be lead by reason in our affaires , but by reason sanctified and renewed , reason directed by the word : and this not onely here , but in all his course of life : mar. . . when he refused the vnreasonable request of the sons of zebedeus , he gaue a iust reason , saying , it is not mine to giue , but shall bee giuen to them for whome it is prepared : i must not giue the cheife seats in my kingdome according to kinred and affection , but according to my fathers election . when he rebuked peter , and called him satan , he giueth a reason for such vnwonted sharpenes ; for thou art an offence vnto mee , thou sauourest not the things of god , thou wouldest hinder mans redemption , and satan could haue done no more , matth. . . act. . . when the disciples would knowe of christ at his ascension , when he would restore the kingdome to israel , he denies their request , and giues a reason , it is not for you to know this , my father hath put times and seasons in his owne power : yee haue another taske , to be witnesses to me , &c. intend this , looke to your apostleship . vse . this reprooues the frowardnes and vnreasonable wilfulnesse of men , and especially in their dealings with their aduersaries , taking violent courses , not respecting conscience , religion , nor reason it selfe , but standing vpon their will , and saying , this i will doe , let see who shall hinder me , and let him vndoe it if he can . now perswade this m●n , oh , but let not passion guide you , but shew your selfe a man , cast away this impotent and womanish reason , to such as are bruitishly destitute of reason , i will because i will ; no , he is an enemie to all your perswasion , his will out-runnes his wit and reason , his lust is his law , his conscience , and his religion . but if any thing can reclaime such a man , if he bee not rather an heathen then a christian , let him set christs example here before him , who would not be wilfull without reason to the deuill himselfe in a most deuillish motion ; and wilt thou to thy brother , to thy neighbour , yea to thy wife , children ? &c. either set thy selfe to walke in thy lords steps , or get thee another master . secondly , this answer of christ was a most meeke answer . christ was omnipotent , able with a becke to haue confounded the deuil ; he might by his power haue driuen him backe to hell , and made him actually know and confesse he was the sonne of god ; but he would not for sundry reasons : . to teach vs. that ( as he did ) we must rather ouercome sathan by humilitie and patience , then by power ; as christ obtained his full victorie not by maiestie , but by abasement and passion . . to teach vs , that when we suffer indignity and wrong of euill men , as christ here of the euill one , wee should rather turne our selues to doctrine , and conuincing them by the word , then to reuenge : so did christ. . that wee might hence knowe the power of the word of god , a part of our spirituall armour , euen the sword of the spirit , put into our hands by god to foile and vanquish him by : for the whole combate of christ was exemplary , nay he sustaines here our person , and weilds our weapon for vs. . christs humilitie and meekenes was now a fitter weapon then power and glorie , in two respects : . to the greater vexation of the aduersary , who thought himselfe so strong and cunning , as no flesh was euer yet able to resist him , onely he knew god had him in chaines ; but now he is foyled by the seed of the woman , by the wisedome and weakenes of christ as man , and not by his diuine power as god. . christs meeknes lets him goe on , and passe through all his temptations , to his greater and vtter ouerthrow and silence : for if christ by his diuine power had cut him short at the first , hee would haue said , that god fearing his weakenes would not suffer him to be tempted , or not to abide in temptation : now his mouth is shut , christ the sonne of man foyles him . . to comfort vs : . by shewing vs that there is something else besides diuine power , to ouercome all hellish and satanicall power withall : for else we that want diuine power , and are weaker then water , could haue small comfort : but now we see satan may bee ouercome of weake men , by the meanes that christ vsed , as fasting , prayer , and the word of god. . by perswading vs , that if christ in his humility and abasement could encounter and foyle satan , much more can he now helpe vs , beeing in his glorie and exaltation . if he can rescue vs out of the mouth of the roaring lyon , when himselfe is as a lamb before the shearer , much more when hee shall shew himselfe the mighty lyon of the tribe of iudah . hence note , that christ cut not satan here so short as he did sundry wicked men , nay as he did some of his beloued disciples ? peter , how sharpely was he checkt for disswading christ from ierusalem and , ioh. . . when he asked curiously concerning iohn , what he should do ; christ said , what is that to thee ? so he might haue said to satan , what is that to thee , whether i be the sonne of god , or no ? but he doth not . . not because he loues his disciples and gods children worse then satan , but because the deuill and wicked ones must be let go on to the height of impietie , as satan here : and iudas , how patiently did christ beare him all the while ; yea at his apprehension calling him friend ? they goe on to confusion without checke or bands almost in their life and death : but he will take vp his children in the beginning , they must not bee let runne too farre , as good parents reclaime their children timely . . god declares his power in taking the wicked at the height , as pharaoh : rom. . . for this cause haue i stirred thee vp , that i might shew my power in thee , and that my name might be declared to all the world : if pharaoh had been taken at the first , the lord had neuer had such glorie of his ouerthrowe . . the lord hereby declares his long patience to vessels of wrath , rom. . . all which bountifulnesse and patience , because they abuse , and are not lead to repentance by it , they are excuseles and condemned iustly , as hauing heaped coales of wrath on their owne heads . who could so long haue endured pharaoh , but patience it selfe ? . the lord hereby declares the riches of his glory vpon vessels of mercie , whom he hath prepared to glorie , rom. . . for as he hath prepared them , that is , decreed to glorifie them , so hee daily prepares them to glorious vses , as we doe our vessels by rubbing and scouring , separating corruption from them , and the rust of sinne by his rough handling them , iudging them in the world , not to condemne them with the world . if the lord be not so quicke with thee in his corrections as with others , thou hadst need be the quicker with thy selfe to iudge thy selfe , and see what estate thou standest in , that thou be not in the vpper staires and roome of sinne . take heed of thy selfe , when god lets thee alone to thy selfe . the greatest iudgement of all , is , not to be iudged at all . when a man hath cast off his sonne , and lets him runne his owne riotous wayes , as carelesse what becomes of him , it is a certaine signe he shall neuer enioy his land : so is it with god , and the sinner pacing on without controule in his sinne . if christ be thus meeke and patient with satan himselfe , and god vse so great patience to vessells of wrath , this commendeth vnto vs the grace of meeknes towards our brethren much more . . this is the commaundement of our sauiour , who was a speciall schoole-master of meeknes , learne of mee , for i am lowely and meeke : he was herein testified to be the sonne of god , because the spirit descended on him in the likenes of a meeke and harmelesse doue : and thus we must testifie our selues the sonnes and children of god , by the lighting of the same spirit of meeknes vpon vs , gal. . . . a meeke spirit is much set by of god , and preserueh peace with men , by soft answers and readines to forgiue and passe by offences . this reprooues men of a fiery and furious disposition , men as meeke as rough esau ; right ismaels , their hand is against euery man , and euery mans hand against them , like lamech who if he be prouoked , will reuenge a word with a blow , a scoffe with a stab . but others , let them alone , offend them not , you shall haue them meeke enough , tractable enough : but mooue such a one but a little by a word , or the least neglect as may be , oh he is presently as meeke as dauid at nabals churlish answer , he will kill and slay , euen all , presently in his hote blood . but is this christian meeknes , to be so boisterous like a sudden winde , which thy selfe scarce knowes whence it is or whither it tends ? no , but a brutish meeknes ; for euen the beasts will scarce stirre vnprouoked ; nay we say the deuill is good so long as he is pleased ; and thou art good no longer . but thou that art so impatient , and thus betrayest thy meekenes toward thy brother , what wouldest thou doe , if thou hadst the deuill in hand , as christ had here ? also this makes against railers and scoffers of others : for christ railed not on the deuill himselfe , nor would ouercome him otherwise then by humility . thirdly , this answer of christ was a most modest answer . satan would haue him confesse himselfe the sonne of god , this he denieth not , nor yet affirmeth , but modestly acknowledgeth himselfe a man , man liueth not by bread onely . the like wee may note elsewhere , beeing called to his confession before the gouernours ; if he were the king of the iewes , matth. . . if he were the christ , luk. . . if he were the sonne of god : he did not directly affirme it , but either , thou sayest it , or yee say that i am , not denying , but modestly assenting ; and ordinarily he called himselfe the sonne of man , not the sonne of god : teaching vs by his example , when we speake of our selues , to speake modestly . paul beeing to speake of great things of himselfe , speaketh all in anothers person , . cor. . . i know a man in christ aboue . yeares agoe , &c. taken into paradise , &c. and iohn , speaking of himselfe , saith , and when iesus saw his mother , and the disciple whome he loued : and , who leaned on iesus at supper , chap. . . alas how farre are we degenerate from this our patterne , who if we but the sonnes of meane men , we will stand vpon it much more then christ did vpon beeing the sonne of god ? we will pride it out , and ruffle , and bragge , and beare our selues vpon our ancestors , if they be stept but one steppe aboue the lowest : christ , whē he had good occasion , would not scarce professe himselfe the son of god , beeing of another manner of spirit then that which breathed out that bragge in the temptation afterward , all these will i giue thee . now to come to the second point in the answer , namely the affection , but iesus answered , and said , ] the coniunction discretiue sheweth our sauiours disagreement from satan , and that his answer is negatiue to the temptation : for although christ both might by that miracle of turning stones into bread , haue shewed himselfe the sonne of god , and now needed bread beeing hungry , yet he would not yeeld to satan . quest. but seeing christ , who as god could haue turned stones into sonnes of abraham , could much more turne stones into bread , so easily by his word ( for if he had spoken to the stones , as satan desired , certainly they would haue had eares to heare him : ) why would he not doe it ? what hurt had it beene ? answ. . miracles must confirme faith in beleeuers vnto saluation , ioh. . . but christ knew the deuill could not beleeue , if he had all the miracles in the world . besides , he had euen now heard the fathers voice , testifying iesus his beloued sonne ; and christ knew , if he would not beleeue the fathers voice , he would not beleeue for the sonnes miracle . . christ would not by this miracle giue the least suspition , that either he distrusted his fathers seasonable prouidence , or that hee would depend for his preseruation vpon the meanes , but vpon his fathers word : he was in his fathers worke , and lead by the spirit into the wildernesse , and therefore knew he should not want necessaries . . it was an vnseasonable motion , it was now a time of humiliation , of temptation , of affliction , wherin it was fit to auoid all shew of ostentation , which was the scope of the temptation : for satan would onely haue him to shew what he could doe for a need , for a vaunt of his power . now in a time of serious humiliation to aduance himselfe by a miracle , had been as seasonable as snow in haruest . . christ would not giue the least credit to satan , nor doe any thing at his desire , were it good and profitable which he suggesteth : for his end and issue is euer wicked and deuillish : yea , he would shew , how he contemned the will of the tempter ; for he is not ouercome , vnlesse he be contemned . . christ iesus beeing the wisedome of his father wel knew , that sathan grossely dissembled with him : for he spake as if hee wished we●l vnto him , and would haue his hunger satisfied : but could he indeed respect the releefe of christ ? did he desire christs preseruation and welfare ? knew he not that he was the promised seed , that must breake his head , and destroy his works ? and therefore seeing christ knew , that satan must needs seeke his destruction in all his attempts , he had iust cause to yeeld to none of them all , though they seemed neuer so beneficiall . in that christ here would not make his diuinitie known to satan , neither by word nor miracle , we may note , that christ will not purposely make himselfe knowne to such as hee knowes will make no right vse of him . luk. . . when herod saw iesus , he was exceeding glad : for he had heard many things of him , and hoped to haue seene some miracle : but christ would not worke any signe in his presence , because he had wrought workes enough alreadie to prooue him the son of god : neither was it fit to prostitute the power of god , to the pleasure of a vain man , who would haue made no right vse of it . matth. . . this euill and wicked generation seeketh a signe , and none shall be giuen them saue the signe of the prophet ionah . why ? had they not infinite signes and miracles both then and afterward ? yes , but they had none such as they would haue : for they would haue some extraordinarie signe ; as matth. . . master , shew vs a signe from heauen : as if they had said . either cause the sunne to stand still , or go back , as in ioshuahs and hezekiahs daies ; or the moone to stand , as in aielon ; or call for an extraordinarie tempest of thunder and raine , as samuel did , which made all the people to feare the lord and samuel exceedingly , . sam. . . or call for fire from heauen as elijah did . these and the like they thought beseeming men of god : as for turning water into wine , restoring of sight and legges , &c. those they saw little power in . but why would not our sauiour giue them such a signe as they desired ? surely he had iust reason , the same in this our doctrine ; for they did not desire it for a good end , but ( as luke saith expressely ) to tempt him : not to helpe their infirmitie , but to feed their curiositie : neither to increase and strengthen faith , but to nourish their infidelitie . for had that bin their end , had they not beside the doctrine of the prophets , and the fulfilling of the promises , the blessed doctrine of the sonne of god , of whom some of themselues said , neuer man spake like him ; and for the confirmation of that , many and mighty powerfull miracles , which were signes from heauen , shewing that he was from heauen ? and yet for all this they beleeued not . so , matth. . . the high priests , scribes , and pharisies said , if he be the king of the iewes , let him come down from the crosse , and we will beleeue him . no doubt , christ could , but he would not ; not onely because it was an houre of darkenes , but because he knew they would neuer haue beleeued him : psalm . . , . i will declare thy name to my brethren , to the seed of iacob , to israel . . this practise of christ is answerable to his precept , matth. . . cast not holy things to dogges , nor pearles before swine . by holy things and pearles , are meant the things of gods kingdome , christ and his merits , &c. so called , both to shew the excellencie of them in themselues , being aboue all pearles , pro. . . as also our dutie , to prize and lock them vp in our hearts , and keep them ( as we do our pearles ) safely in our memories . by dogges and hogges , are meant malicious and obstinate enemies , conuicted of enmitie against gods word , of whose amendement there is little hope : euery man naturally is an enemie to god and his word , and so a dog and a swine ; as christ called the heathens and gentiles , it is not lawfull to take the childrens bread , and cast it to dogs . now to such as these we must preach and offer the sacramens , yea christ offered himselfe and came to call sinners : but when his word and miracles were reiected , and himselfe euill intreated , as among the pharisies , then saith christ , let them alone , they are blinde leaders of the blind . . christ shewes himselfe vnto none but such as he loueth , and loue him , ioh. . . and this was the ground of iudas his speach , lord , what is the cause , that thou wilt shew thy selfe to vs , and not to the world ? the world sees him not ; for none seeth him but to whome he sheweth himselfe ; and he sheweth himselfe to none but such as loue him ; and none loue him , but such as loue his word , and keepe it , vers . . . this was one cause , why christ spake so many things in parables , that such as would be blind might not see ; and such as would not make a right vse of his holy doctrine , might not vnderstand , matth. . . for many that heard them , let them go without further question in a carelesse manner , whereas the disciples of christ inquired of him his meaning , and one learned of another ; and so that which for the difficultie draue others away , became in this manner of teaching , much more easie and familiar , yea much more perspicuous and cleare then any other . . neuer could extraordinarie means , conuert such as beleeued not the word , the ordinary meanes : and therefore christ neuer or seldome gratified the scribes and pharisies with miracles or extraordinarie meanes , because they resisted his doctrine , person , and workes : or if any wicked men saw any of his mighty workes and miracles , they saw not himselfe in them ; as pharaoh , what a number of miracles saw he ? yet he was neuer the better , he would not acknowledge god nor his seruants : and in the wildernes , they who saw miracles euery day and moment , yet not beleeuing the word of god in them , were neuer the better ; the arme of the lord was not made bare vnto them . ignorant persons , that knowe not christ , no● desire to knowe him , are in a wofull estate , beeing such as christ counts vnworthy to reueale himselfe vnto : and therefore he either keeps the means from them , or leaues them without grace to make an holy vse of them . in worse case are they that haue the meanes , and yet no tast of them , no reformation by them : their couetousnes , their pride , their drunkennesse and vncleannesse will not be left ; as many that come to church to heare the word and receiue the sacraments , and yet are no better then dogges and swine , and altogether vnreformed in their liues and courses . some draw the word of god into question , and would be taught by angels , or miracles , as satan here : but christ will not make himselfe knowne to them no more then to him : so saith abraham to diues in hell , when he denied his request , they haue moses and the prophets , if they will not beleeue them , neither would they beleeue if one should rise from the dead . some are resolued to liue as they list , let the preachers say what they can : whereas he that is in christ , to whom he reueales himselfe , is a new creature : for christ speakes to the heart , not to the eare onely . others say , they are decreed to life or death , and therefore , doe what they can , they cannot change gods minde , and hence neuer goe about to change themselues : but , had christ shewed himselfe to these , he would haue directed them to the meanes of sauing knowledge , namely to the scriptures which testifie of him , ioh. . . and to faith , which vnites to him , and to the fruits of faith , which testifie the truth of it , to his glory and their comfort . others will be saued by faith alone , and by a profession of the gospell , and so neglect the workes which iustifie it , and the power of godlines : whereas , if christ in the ministry had reuealed himselfe to such , he had quickned their faith , and not left it as a carkase : for faith without workes is dead . others , poore simple people , will be saued by mercy alone , and neuer labour for knowledge , faith , or true feeling of their owne estate , and care not how sinne abound , that mercie may abound much more : but , had christ met with them , he would let them see their misery in the causes and effects , and teach them to hunger after mercie in the meanes , and , hauing obtained it , to goe and sinne no more , least a worse thing follow . others , disclaiming the doctrine of mortification , and selfe-deniall , therefore dislike the word as too straite a doctrine , stripping them of their pleasures and profits : and hence some hold on in their lusts , some returne with the swine to their wallowing in the mire , they cannot die to sinne , they cannot liue without laughter , mirth , and sports : whereas , had christ reuealed himselfe vnto them , hee would haue taught them , that his yoke is an easier yoke then the yoke of sinne , and that there is no sound comfort but in mortified affections and actions . whosoeuer would haue christ reueale himselfe fully vnto him , must labour to be thus qualified : . he must be humble : for he teacheth the humble in his wayes , psal. . . but the proud he sends empty away ; as raine makes vallies fruitfull , but falls off the mountaines , which are therefore barren . . he must long and desire to meet christ in his ordinances : for christ is the scope of the word and sacraments : therfore desire to know nothing but christ crucified ; goe to the tents of shepheards where he hath told thee thou shalt meet him . and this desire , if it be sincere , will vent it selfe in earnest prayer , to be taught of god , teach me thy statutes , oh open mine eyes , that i may see the wonderfull things of thy law . and it hath a promise to be answered , ioh. . . i will loue him , and shew my owne selfe to him . . he must haue a conscionable indeauour and industrie to obey that part of gods will , which he reuealeth vnto him : ioh. . . if any man will doe his will , hee shall knowe whether the doctrine bee from god or no. the third part in the answer , is the matter of it , a testimony of scripture , it is written . ] christ might haue oppressed the deuill by his diuine power , but , beeing as man to be tempted , he would as man ouercome : . to magnifie mans nature . . to torment satan the more : and . to teach vs how to ouercome him . and by this his practise he giues to vnderstand , that , the word written is a chiefe part of our spirituall armour to foyle satan by ; yea indeed the principall weapon of our spirituall warfare is the word of god. . eph. . . take vnto you the sword of the spirit , which is the word of god : and therefore , as a sword , it serues . to defend vs : . to wound satan : . to cut asunder all his temptations : so it did serue christ here . neither is it a carnall weapon , but the sword of the spirit , that is , a spirituall weapon as the fight is spirituall , not made by man , but tempered , framed , sharpned , and put into our hands by the spirit of god himselfe : for whose word else 〈◊〉 it ? or whence hath it power but from gods spirit ? reu. . . it is called the two-edged sword , which goeth out of the mouth of christ : because it is sharpe and piercing , to wound all his enemies : it pierceth to the very bones and marrow . with this sword he slayes the wicked , isa. . . with this he visites leuiathan , and slaies the dragon , that is , the mightiest enemies of his church , isa. . . with this sword he consumes antichrist , . thess. . . and with this sword he foiles the deuill here : with the same he slaies corruptions , and satanicall temptations in the hearts of his owne children . . this part of our armour was signified by the sheilds , wherewith salomons temple was hanged , cant. . . and by the smooth stones , whereby dauid smote the philistim , . sam. . . here the sonne of dauid , and dauids lord , smites the goliah of hell with a deadly wound : sauls armour is here refused , worldly weapons , wisedome , and subtilty , and one stone is taken from the fountaines of holy scripture , out of the bagge of his holy memory , and by it satan falls . yea , it is the armory of the church , whence all other parts of christian armour are to bee had . . all the contention and fight of satan , is to fasten some error and falshood vpon vs : now therefore the onely fence from error , is to be girded with the girdle of truth : now the title of truth is often giuen to the word of god , psal. . . the iudgements of the lord are truth : and ioh. . . thy word is truth : to shew , that so long as we hold to the word , we are sufficiently armed against all falshood and error , both in iudgement and practise . and the like may be concluded from that it is called light , discouering and chasing before it all mists and darknes . . the word is a complete armour , couers euery part of the soule , giues fence , and direction to the minde , vndeestanding , memory , thoughts , all the affections , and all the faculties of the soule : it couers euery part and member of the body , teacheth the eye to looke , the eare to heare , the tongue to speake , the feet to walke : it directs vs in all our conuersation and actions of life towards god and men , euen to all conditions of men , superiours , equalls , inferiours , poore and rich : further , it guideth vs in all conditions of life , in all times , in all places , in all ages , prescribing rules to children and men , young and old ; in all exercise and vse of things indifferent , as meat , drinke , apparell , recreation : in a word , in all things concerning this life , or the life to come . so as here is a sufficient defence for all occasions . . neuer did any man receiue any hurt from satan , or his own corruptions , or from this euill world , but either because he did not draw out this sword , or did not rightly vse it . what other was the cause of the deadly wound of our first parents , and ours in them , but that they drew not out this sword of gods word , but suffred the serpent to wring it out of their hands ? how could peter haue beene so grieuously wounded in the high priests hall , but that he forgat the word of christ , which had admonished him of it , the power of which was such as it healed his wound as easily as it had done malcus his eare , which he had struck off ; and therefore wanted no power to haue preserued him , if he had remembred it ? what a s●●refull wound befell lots wife , because shee cast off this armour , and forgate the word charging her she should not looke backe ? the like of salomon , all his wisedome could not fence him if he cast off the word of god , which had charged him not to meddle with outlandish wiues ; but neglecting that , must fall by them . this is a confutation of romish teachers , who disarme men of the scriptures , and wring this speciall weapon out of the peoples hands : common people may not haue the scripture in their vulgar tongue ; for this ( saith harding ) is hereticall . but this place is sufficient to prooue the contrary : whence i conclude thus : the weapons whereby people are fenced from satans temptations , are not to be taken from them ; but the scriptures are the weapons of defence against satans temptations : and againe , if all the common people be assaulted and wounded , and all haue to doe with satan , then all haue need of this fence and couer against this most capital and deadly enemie : but the assaul● is made against all , and satan seekes without exception whom he may deuoure ; and therefore all without exception need the fence of the scriptures . and further , whosoeuer turne the people naked vnto all satans temptations , and disarme them so as they cannot but be ouercome , are guiltie of all the wickednesse of the people , to which satan draws them ; and also of their destruction , vnto which they bee drawne : but popish teachers by destituting the people of the scriptures , turne them naked into temptation , and disarme them ; and therefore are guilty of all their sinne and damnation . but this practise of theirs is , . against the scriptures : for god would therefore haue the scriptures written , and commended to men in their owne language , not onely for the learned , but vnlearned also , that it might be familiar to all sorts of men . deut. . , . thou shalt read the words of this lawe before all israel , that they may heare it , and learne to feare the lord : and he names their men , and women , children , and strangers . obiect . but this belongs to the iewes alone . answ. no , the reason is perpetuall , all of all ages must feare the lord ; and therefore haue the meanes , the word of god. ierem. . . ieremie commaunded baruch , to read the word of the lord in the hearing of all iudah , and in the audience of the people . iob. . . search the scriptures . obiect . christ spoke to the learned , the scribes and ph●risies . answ. but the reason of the precep ▪ belongs to all , who desire life eternall . col. . . let the word of god dwell plentifully in you : and , . v. . hee prayeth , they may be filled with the knowledge of the will of god , in all wisedome and spirituall vnderstanding : now all the colossians were not clergie-men . and how doth the lord encourage all his people to vnderstand and obey the words of the law ? deut. . . onely this people is wise , and of vnderstanding , &c. . it is against the example of christ and the apostles : christ taught in a knowne tongue , so the apostles were endued with diuerse tongues to preach to euery nation in their owne tongue , and all the writers of holy scriptures did write them in the tongue best known , most vulgar & common , whereby it might more easily come to euery ones knowledge : for whatsoeuer was written , was written for our learning , that we by patience & consolation of the scriptures might haue hope : so our sauiour saith , these things are written , that ye might beleeue : so as whosoeuer must haue faith , hope , patience , comfort , must be acquainted with the scriptures : and if these be entailed onely to learned men , so may they . . it is against common sense , and as if one should aduise another who is to meet his enemy in the field , that if he would driue away his enemy and get the victory , he must lay downe his weapon , or leaue it behind him . obiect . but the popish doctors put other weapons into their hands to fight with , as crosses , holy-water , charmes , and coniurations , wherewith the ruder sort yet content themselues . answ. these are weapons of the deuills owne forging ; the leuiathan of hell accounts of these speares but as straw , and laughes at them : as if a man beeing to encounter a most furious and furnisht enemie , should couer himselfe with a cobwebbe , and thinke he were well furnished : no no , satan puts these into mens hands , to keep them from the word , which is the onely charme , the onely crosse , the onely hallowed water , that can coniure him , which our lord by his blessed example hath taught vs to vse . . it is against the auncient fathers : augustine saith , deus in scripturis quasi amicus familiaris loquitur ad cor doctorum & indoctorum : the lord in the scripture speaketh familiarly to the conscience of the learned and vnlearned . iren●us saith , hac omnia contulit 〈◊〉 scripturarum dei ignorantia : the valentinians fell into all their heresies through their ignorance of the scriptures . but how should papists beleeue irenaeus , when they will not beleeue the sonne of god , who tells the sadduces , that they erred because they knew not the scriptures ? chrysostome hath these words , audite quotquot estis mundani , & vxoribus praeestis ac liberis , quemadmodum vobis apostolus paulus praecipiat l●ger● scripturas , idque non simpliciter , neque obiter , sed magnâ cum diligentiâ : and againe , audite omnes seculares , comparate vobis biblia , animae pharmaca . and hieroms glosse is good : hic ostenditur ( saith he ) verbū christi non sufficienter , sed abundanter laicos habere debere , & se inuicem docere vel monere . lastly , origen shewes his iudgement in this affectionate speach , vtinam omnes faceromus illud quod scriptum est , scrutamini scripturas : oh that wee would all doe as it is written , search the scriptures . . it is against the popish writers themselues . cai●tan , a very ingenuous man , and a great scholler , saith , hinc discamus arma nostra esse sacras scripturas : let vs take this for a good lesson , that the holy scriptures are our onely weapons . di●z a portugall fryer saith , that as laban in the night deceiued iacob , by giuing him in stead of faire rahel , bleare-eyed leah ; so satan deceiues vs in the night of ignorance , with vaine traditions for diuine scripture . yea , and bernard himselfe , whom harding brings in as a fauourer of his cause herein , saith , that at bethlehem the common people sang psalmes and halleluiahs , yea in the fields as they were plowing and mowing , &c. by all this we conclude with our sauiour , ioh. . . they doe euill , and therefore they hate the light : they haue a long time deceiued the world , by holding it in ignorance , a principall pillar of their religion ; and labour still to hold it in blindnesse , dealing no otherwise then the philistims dealt with the israelites , . sam. . . who to hold them in base bondage and seruitude , tooke all their weapons from them , and left them not a smith in israel , least they should get weapons , and so get from vnder their power . if the word of god be a principall part of our spiritual armour , then ought we alwaies to haue the scriptures in a readinesse ; not onely the bibles in our houses ( which many haue not , who haue their corslets hanging by the walls ; ) but put on vpon vs , eph. . . and that is , when by diligent reading , hearing , meditating , and studie of it , but especially by earnest prayer , that god would open our vnderstandings to see his good pleasure in it ; we haue attained such skill , as we can wisely shape an answer to the nature and , qualitie of any temptation . alas , how lamentable is their estate , that regard not the sound knowledg of the word , but content themselues in their ignorance , whereby satan holds them vnder the power of darkenes ? for impossible it is , till men come to knowe the truth , that euer they should come out of the snare of the deuill , and to amendement : see , . tim. . . . many spend their dayes in reading fables , or profane histories , or cannot tell how to passe their time , but by taking in hand the deuills bookes and bones ( as one calleth them ) cards and dice , or some other vnwarrantable exercise ; all which giue satan more power ouer them . but the armour of proofe , against sathan and their owne corruption , which is the word of god , lies in the booke vntouched , vntossed , as if men were at league not to disturbe satan at all , but let him blind them , binde them , and leade them at his pleasure . others will defie and spit at satans name , but they haue no word against him , but doe as a foolish and inconsiderate person , that will quarrell with a man of might , and defie him , as though hee could make his partie good , but beeing without any weapon , carries away the blowes , the smart of which makes him feele his folly , which formerly he could not see . others are enemies to such , as would teach them the vse of this weapon : men of valour and strength will pay liberally such as take paines with them , to teach them the skill of their weapon , and willingly take their directions : but such cowards a number are in this field , that as they dare not looke an enemie in the face , so haue they resolued , neuer shall weapon come in their hands ; they are enemies to such as would furnish them . others would fight with satan , and with the word , but in the wicked abuse of it , making charmes and exorcismes of sundry words of scripture , highly taking gods name in vaine : some write the lords prayer in hebrew , greeke , and latin : some the words of some of the gospels ; some the names of god and christ : but all this is sorcerie and magicke , and a fighting for the deuill , yea a shooting in his owne bow . others will haue the scriptures to resist with , but they bee not readie nor at hand , they beare many blowes before they can recouer their weapons : when they get a scripture against him , for want of exercise and experience , it is but as a sword in a childs hand , who can neither well help himselfe , nor yet much hurt another more then he is like to hurt himselfe . then the word of god is vsed aright , when a man hath skill thereby to cut off temptations , and containe himselfe in his duty : psal. . . i haue hid thy promise in mine heart , that i might not sin against thee : prou. . . . . when wisedome ( that is , gods word ) entreth into thy heart , and knowledge delighteth thy soule , then shall counsell preserue thee , and vnderstanding shall keepe thee , and deliuer thee from the euill way , and from the man that speaketh froward things . . the word of god is the law of god : now what is the vse of a law , but to keepe a man within the bounds of godly life ? then he liues according to the law , when he saith , i must , or must not doe such a thing , because the law willeth me so : so he is a good christian , that can say , i must doe this , because gods word commandeth it ; or not doe it , because it forbiddeth me . . it is called a light to our feet , and a lanthorne to our pathes : now what is the vse of light , but to shew a man the right way , and direct him to auoide the wrong , and keepe him from falling ? . it is called the oracle or testimonie of god , wherein he testifyeth what he alloweth , and what not : and then we vse it aright , when we straiten all our paths according to this rule . therefore let vs keep vs to scriptures in all sathans temptations ; whereof we may say as dauid said of goliahs sword , . sam. . . oh giue me that , there is none to that : put off all satanicall suggestions with , it is written . now it will not be amisse , to shew in some instances how a christian may by the word furnish himselfe , and cut asunder by this sword euery temptation , though satan be neuer so instant in tempting him . these instances are foure : . temptations to despaire : . to presumption , or profanenesse : . to pride and ambition : . to iniustice and wrong . . in temptations to despaire , satan ouerthrowes many who want this sword of the spirit , by these motions which we must by it resist . obiect . . what hast thou to doe with god , or god with thee ? how is he thy father as thou professest ; seest thou not his hand against thee , yea his wrath vpon thee ? answ. yet it is written , that euen when the whole wrath of god ( such as i cannot beare , if i had all created strength ) was laid vpon christ , he remained the deare sonne of god , and could say , my god , my god : and rom. . . god setteth out his loue towards vs , seeing that while we were yet sinners , christ dyed for vs ; much more now , beeing iustified by his blood , shall we bee saued from wrath . obiect . . satan beeing thus put off , goeth on , and saith , thy sinnes are infinite in weight and number , thy debt is aboue tenne thousand talents , how can god saue thee ? thou hast not a farthing to pay : what ? is it iustice , thinkest thou , for god to remit so many sinnes without satisfaction ? answ. it is written , isa. . . i , euen i am he that puts away thy sinnes for mine owne names sake , and not remember thine iniquities for euer : and againe , where sinne hath abounded , grace hath abounded much more : and the parable saith , that the master forgaue all the debt to the hopelesse seruant . obiect . . well , if thou hast thy sinnes forgiuen thee , where is thy ioy and peace of reconciliation ? the kingdome of god is peace and ioy , but alas poore fellow ! thou art pensiue and melancholie , and god hath left thee without comfort . ans. it is written , psal. . . that light is sowen to the righteous , and ioy to the vpright of heart : and , they that sowe in teares , shall reape in ioy . obiect . . what speakest thou of ioy ? why , thy crosse is intolerable , sicknes and diseases eate thee vp , pouertie pincheth thee , and reproach euery where meetes thee . answ. but it is written , heb. . . whom he loues , he chastens : and that no man knowes loue or hatred by all that is before him , eccles. . . obiect . . thine are tedious afflictions , durable and lasting ones ; thou hast prayed thrice , yea a long time to haue them remooued , and art neuer the better : why wilt thou goe on , and still loose all thy labour ? why , thou knowest not , whether , or when thou shalt be heard ? answ. it is written , psal. . . call vpon mee in the time of trouble , and i will heare thee , and deliuer thee : and hab. . . if the vision stay , waite : for it shall surely come , and shall not stay : and , the iust shall liue by faith : and , he that beleeueth , maketh not hast . obiect . . but wert thou not better to goe to this wise man , or that cunning woman ? thou shouldst quickely recouer thy health , or stollen monie , or things that are lost : thy losse is great , and thou must vse meanes for thine owne . answ. it is written , leuit. . . if any turne after such as worke with spirits , or after soothsayers , to goe a whoring after them , i will set my face against such a person , and will cut him off from among his people : and it is written , that saul was cast off for this practise . the second sort of instances , is in motions to presumption or profanenesse . obiect . . but it is in vaine to serue the lord , and what profite is there in his wayes ? the worse the man is , the better is his estate ; and the more godly , the more crossed in the world . answ. it is written , it shall be well with them that feare the lord ; not so to the wicked : and againe , that the light of the vngodly shall be put out , when the light of the godly shall rise brighter vntill perfect day : and the ende of the iust is peace . obiect . . what need so much feare of condemnation , seeing there is no condemnation to them that are in christ iesus ? answ. it is written , that such must walke after the spirit , and not after the flesh : and , that such must worke out their saluation in feare and trembling . obiect . . but if thou beest predestinate , what needest thou care ? and if thou beest not , all thy care will not auaile thee . answ. it is written , that i must study to make my election sure , . pet. . . and , that i must beleeue in the lord iesus christ , and bring forth fruites worthy amendment of life . obiect . . but what needest thou be so strict ? shall none come to heauen but such strict persons , thinkest thou ? why , god requires no such strictnes . answ. it is written , that the master is a hard man , who will stand strictly for iustice : and , that wee must walke precisely , eph. . . obiect . . but why shouldest thou respect these preachers so much ? doest thou not see how they take vpon them to disgrace thee for such and such courses ? and they are men as well as others , no better , many of them worse . answ. it is written , . thess. . . haue them in singular loue for their workes sake : and , that our our sauiour said , he that heareth you , heareth mee : and that the least minister in the new testament , is greater then iohn baptist , who yet was greater then any prophet , matth. . . and , that god did send two beares , and destroyed . of those wanton children , that mocked and reuiled the prophet elisha , . king. . . obiect . . but thou art young , thou mayest sweare , and game , and swagger , and be wanton ; these are but trickes of youth , and sowing the wilde oates , &c. answ. it is written , as a man sowes , so shall he reape : and , remember that for all this thou must come to iudgement . obiect . . oh but thinkest thou , that god sees or takes notice of euery thing ? or if he should , he is mercifull and easily entreated , and thou hast time enough to repent . answ. it is written , that all the wayes of a man , are before the eies of the lord : and to him day and darkenesse are alike : and , that to abuse the patience of god , is to treasure vp wrath against the day of wrath . obiect . . oh but thou hast now a fit opportunity , and occasion to take thy delight ; the husband is gone a farre iourney , bathsh●ba is at hand , and now it is twilight : why shouldst thou depriue thy selfe of thy pleasure ? take thy time , thou canst not haue it euery day . answ. it is written , prou. . . . the ende of a strange woman is more bitter then worme-wood : and , keep thy way farre from her , and come not neere the doore of her house : and , that neither fornicators nor adulterers shall enter into heauen , . cor. . . and ephes. . . but fornication , and all vncleanenesse , and couetousnesse , let it not once be named among you , as becommeth saints . the third ranke of instances , is in motions to pride and selfe-conceit , wherein sinne hath great strength . obiect . . you are a man rich and high , well friended , well monied ; why should you stoope to such a one ? this were a base thing indeed : let him seeke to you , or doe you crush him . answ. it is written , god resists the proud , . pet. . . and , in giuing honour , goe one before another : and , pride goes before the fall : and , that the haughtie eie is one of the sixe things which the lord abhorres , prou. . . obiect . . but you are a man of knowledge , wise , and learned , what need you be so diligent in hearing sermons , especially of such as are farre your inferiours ? you can teach them , not they you . answ. it is written , isa. . . woe be to them that are wise in their own conceits : and christ hath said , hee that despiseth you , despiseth mee , luk. . . and that iob despised not the counsell of his maide , much lesse must i of the least minister : and that we knowe but in part , and are to consider not who , but what is spoken : and that the same spirit is mightie in one , and in another . obiect . . but you are a man of gifts and authoritie , and these will carrie you through all , and you may rise and treade such and such vnder your feete ; who dare say any thing to you ? answ. it is written , matth. . . whosoeuer offendeth any of these little ones that beleeue in mee , it were better for him a milstone were tied about his neck , and he cast into the midst of the sea : and , hee that doth wrong , shall receiue according to the wrong that he hath done ; and there is no respect of persons , coloss. . . obiect . . but you may followe the fashions of the world , in strange apparell , ruffian behauiour , monstrous tyres ; who may els ? how else should you bee knowne to be a gentleman , or a gentlewoman ? answ. it is written , . pet. . . that euen womens apparelling must not be outward , as with broydered haire , and gold , &c. but the hid man of the heart must be vncorrupt : for sarah , and other holy women trusting in god , did so attire themselues : and againe , fashion not your selues according to this world , but be renewed in the spirit of your mind : bee euer of the newest fashion there . obiect . . but it is a small matter , and of great credit , to sweare , and curse , and speake bigge words : it is a way to get reputation , and be respected as a man of spirit . ans. it is written , leuit. . . he that blasphemeth the name of the lord , shall be put to death , all the congregation shall stone him : and iam. . . aboue all things , my brethren , sweare not , neither by heauen nor earth , nor any other oath ; but let your yea , be yea , and your nay , nay . the fourth instance is in motions to wrong and iniustice . obiect . . thou art a great man , thou hast tenants , thou mayest and must liue by them ; they are thy seruants , and thou must enrich thy selfe by them : racke their rents , bind them to suit and seruice , they cannot resist thee . or , thou art a master , keepe thy seruants wages from him , make thy vse of it , wearie him , poore snake what can he doe ? pay him at thy pleasure , he will endure any thing rather then loose thy worke . answ. it is written , iam. . . iudgement merciles belongs to them that shew no mercie : and , those that grinde the faces of the poore , shall one day be ground vnder the milstone of gods heauie displeasure : and , leu. . . thou shalt not robbe thy neighbour : the workemans hire shall not abide with thee till the morning . the reason is in deu. . . least thy seruant cry against thee to the lord ▪ surely it shall be sinne vnto thee . obiect . . but thou maiest make the best of thine owne commodities , by hoising the prices , and diminishing or corrupting the quantitie or qualitie . no man can force thee to sell thy owne in deare times , vnlesse thou wilt ; and much lesse to giue it away to the poore and needy : then shut vp thy heart , liue to thy selfe , let others shift for themselues as thou doest for one . answ. it is written , that couetousnesse is the root of all euill , and that it is idolatrie : and the lord hath sworne by a great oath , euen by his owne excellencie , amos . . that he will neuer forget any of their workes , that swallow vp thee poore ▪ and make the needie of the land to faile ; that were wearie of the sabbath , because it hindred their setting of wheate to sale ; that made the epha small , and the shekel great , and falsified their weights , and sold corrupt corne , that is , tooke all courses for gaine . besides the fearefull fruits of couetousnesse in achan , gehazi , ahah , iudas . obiect . . but thou lendest thy money too freely : ten in the hundred thou maiest take by law ; but if by cunning trickes and deuises , thou canst get twentie in the hundred , thou shalt growe rich the sooner . answ. it is written , luk. . . lend freely , looking for nothing againe : and , deut. . . thou shalt not giue to vsury to thy brother : and , exod. . . if thou lend money to my people , thou shalt not be an vsurer : and , leu. . . thou shalt take no vsurie nor aduantage , neither lend him money nor victualls to encrease : and , what shall it profit a man to winne the whole world , and loose his owne soule ? obiect . . but thou art a poore man , and defraudest thy selfe of profit , thou mayest by an oath , or a lie , or a little cunning and sleight get good gaines : and why needest thou be so nice ? answ. it is written , prou. . . the rich and the poore meete together , and the lord is the maker of them both , that is , in their persons , and in their estates : and leu. . . . yee shall not sweare by my name falsly , neither defile the name of the lord thy god : and , that the curse entreth into the house of the swearer and theife : and , yee shall not steale , nor deale falsly , nor lie one to another : and , that all that loue abhomination and lyes , shall be kept without the gates of the holy citie with dogges , reu. . . and , that i must not lie for gods glory , much lesse for my owne profit . obiect . . but thou maiest reuenge thy selfe vpon thy enemie , and make him know whom he hath in hand : broach some vntruth or other vpon him , and thou shalt at least disgrace him : and if thou le●st him goe with this , euery one will scorne thee . answ. it is written , vengeance is mine , and i will repay , saith the lord : and , thou shalt not beare false witnesse : and , matth. . . whatsoeuer you would that men should doe to you , the same doe you to them : and , it is the glory of a man to passe by offences . obiect . . but the cause is good , the catholike cause , it is but a title of rebellion or treason , indeed it is a meritorious worke , and thou shalt be canonized a romish martyr , if thou shalt kill a king , or queene , or prince that is an heretike : but aboue all , if thou canst by one terrible blow , not onely kill the king , queene , and prince , but also the whole counsell , all the lords , all the iudges , all the lawes , all the law-makers , yea and blow vp the whole parliament house , and with that three hereticall kingdomes together . answ. here we can hold no longer , but in such a temptation as is to so direct a worshippe of the deuill , with our lord say , auoid satan , be packing foule deuill , for it is written , rom. . . let euery soule be subiect to the higher powers : and , . pet. . . submit your selues to all manner ordinance of man : and the fearefull iudgement of corah , dathan , and abiram , with their complices betide such catholike rebels as dare lift vp their hands against the lords annointed , not to cut off his lap , but his life , which is the life and breath of all his people . the like vse hath the scripture in the right vse of it against all errors & heresies : as we may see in these instances : . if the papists would teach vs iustification by workes : answ. it is written , rom. . . by the workes of the law shall no flesh be iustified : and the like in gal. . . . . and paul had as many merits as any , yet he would not be found in his owne righteousnes , phil. . . and , our righteousnes is but as filthinesse , or filthie clouts : and , after our best endeauours we are but vnprofitable seruants . . if they vrge vs with transubstantiation and reall presence : answ. it is written , that after christ had giuen the sacrament , he went into the garden , and suffered ; which he could not , if he had beene eaten before , and not beeing glorified : and . remembrance is of things absent : . he continues in heauen till his comming to iudgement , act. . . . the fathers ate the same sacramentall bread , . cor. . . and yet christ was not then in the flesh : . there is no alteration in the signe of baptisme ; and there is the same vse of the signe of the lords supper . . if they obiect vnto vs . sacraments , we reply against their . bastard ones ; as in that of matrimonie for the rest , thus : . it hath no signe instituted by god ; when he brought eue to adam , here is matrimony , but no signe : the ring which they make a signe , is not . . it is not proper to the church , as sacraments are , but common to iewes , turkes , and infidels . . euery sacrament belongs to euery member of the church : but matrimony belongs not to their priests and votaries . . all sacraments serue to confirme faith : so doth not matrimony . adam in innocencie had no need of faith , but he had need of matrimony . . if they tell vs , that by baptisme originall sinne is quite washed away , we answer : no : true baptisme takes away the guilt , but not the beeing of sinne : and it is written of dauid , psal. . . that he confessed he was still in originall sinne : see also rom. . . and iam. . . . if they would thrust vpon vs the absolute necessitie of baptisme : answ. it is written , that circumcision ( being the same in signification and vse with baptisme ) was omitted in the wildernes . yeares : and , that dauid doubted not of his vncircumcised childs saluation : and , that children are holy through their beleeuing parents , . cor. . . . if they will administer the communion but in one kinde , against this their sacrilegious practise we haue christs institution , and the example of the apostles , besides the primitiue church . this mighty effect of the word in the right vse of it , shewes the scriptures to be of god , and the authoritie of god , and not of man ( as the papists teach vs ) not of the church , of fathers , councells , popes in peters fictitious chaire , or the company of cardinals . what writing of man can haue authority ouer mens consciences as gods word hath ? or who will beleeue the church , that will not beleeue the scripture ? is not the word truth , and all men liars and subiect to error ? now shall that which is not subiect to error , be subiect to that which is subiect to error ? whatsoeuer writing doth indeed confirme error , is not canonicall scripture : for this confutes all error , in practise and in iudgement : therefore apocryphall bookes are not canonicall and diuine scripture ; . because in euery of them there is some repugnance to the scripture : . because they were not wri●ten by any prophet , nor in hebrew : nor . giuen to the iewes as gods oracles , as all the old testament was , rom. . . . . because christ and the apostles cited not any of them . this i speake not against the bookes ( which containe in them many good moralls , and , in my iudgement , may of all humane histories be best vsed ) but against the papists , who would thrust vpon vs inuocation of saints , and prayer for the dead , &c. from their authority . see hence the reason , why satan and all his instruments were euer enemies to the true preaching and professing of the word ; namely , because in the right vse it is the only hammer of the kingdome of darknes . he storms not at frothy and foolish deliuery , or at professors that are loose and vngirt , & can take liberty for any thing they list . onely faithfull preachers and professors , that rightly preach and professe , beare the burden of satans and the worlds malice : christs innocencie , and the apostles power could not fence them from it . lastly , acknowledge it a singular priuiledge of the church so beset with enemies , to haue so sufficient and perfect a word , . written , that all men might haue the benefit of it : . preached , and rightly diuided according to euery mans particular necessity . it is a great comfort , that poore as well as rich , base as well as noble , haue a share in it in an equall large manner . the cheife priuiledge of the church of the iewes , was , to keepe gods word in the letter , psal. . . . and rom. . . but it will be our preheminence aboue them , if we locke vp the true sence of it in our hearts , iob. . . and pro. . it is a sure stay , and a sheild to them that walke vprightly . no theefe , nor robber can steale it , no it cannot be taken away with our liues ; it is maries good part , which was neuer taken from her , neither can be from vs , beeing a perpetuall freehold . now followeth the fourth thing in this allegation of christ , to wit , the parts of the diuine testimony : . negatiue , man liues not by bread onely : . affirmatiue , but by euery word that proceedeth out of the mouth of god. first , of the sence of the negatiue part . man ] that is , a meere common and ordinary man , and much lesse i that am the sonne of god. liueth not ] that is , preserueth not the naturall life of his body . by bread ] is meant all necessarie and ordinary meanes of meat , drinke , rest , sleepe , physicke , recreation : for so it is also vsed in the fourth petition of the lords prayer . onely ] here bread is not opposed to other meanes of sustenance , as flesh , fish , &c. but to gods blessing , without which it cannot sustaine our bodies . but by euery word ] that is , euery thing , a common hebraisme , verbum for res , and more specially for the decree and ordinance of god , appointed to sustaine man : so the words following implie . that commeth out of the mouth of god ] that is , whatsoeuer god hath decreed , commaunded , or promised that it shall preserue life . now the summe of christs answer , in more words is this : thou sayest i must now haue bread to satisfie my hunger , or else i cannot liue ; but thou speakest like thy selfe : if my fathers word be to sustaine mee without this meanes , i shall liue thereby without bread : my father is not tyed to ordinary meanes for preseruing of life , who is all-sufficient , and almighty , and doth what and how he will. and this cannot be doubted of , seeing it is written in deut. . . by moses , that when the israelites were in the wildernesse as i am , hungry and hauing nothing to eate , no more then i haue , he fed them with man . yeares , to teach them , that man liueth not by bread onely ( for they had none ) but by euery word and meanes which himselfe appointed . besides , if i should distrust my fathers prouidence , and turne all these stones into bread , yet , if his word come not to giue vertue and life vnto them , all this would not help , all this bread would be no better then stones , as it was before . and therefore i will still expect his word , and not turne stones into bread at thine . the negatiue part affoardeth vs this lesson , that outward and ordinary meanes are not of themselues sufficient to sustaine and preserue the life of man. luk. . . mans life standeth not in abundance . if we make an induction of all the cheife meanes , either of the beeing or wel-beeing of mans life , we shall easily see their insufficiencie . . bread is a speciall meanes appointed to strengthen the heart , psal. . . but yet there is a staffe of bread , which is another thing then bread , and this beeing broken , wee shall not bee strengthned , but fade in the middest of bread . hence is the sentence accomplished against many , leu. . . ye shall eate , and not be satisfied : the lord gaue the israelites quailes in the wildernesse , enough to maintaine . footemen for many dayes ; but a secret poison was in it , that the more they had , the more they died , as of an exceeding great plague ; so as the place was called the graues of lusting , num. . . yea , although our bread did not grow out of the earth , but fell from heauen as mannah did , yet our sauiour saith , ioh. . . your fathers did eate mannah in the wildernesse , and are dead . . clothes are a speciall meanes to preserue a man in naturall heat : but yet raiment of it selfe cannot keepe him warme : hag. . . yee clothe you , but ye be not warme : and of dauid in his age it is said , that they couered him with clothes , but no heate came to him , . king , . . . physicke is a remedie appointed by god to regaine health and strength , distempered or decayed : but asa goes to the physitian , and pines away for all that , . chron. . . . money is a good meanes to prouide necessaries for the sustenance of mans life ; and therefore men labour , and take much paines for it . but , both labour is in vaine , except the lord build the house , psal. . . and , thou shalt earne money , and put it in a broken bagge , or a secret rust shall consume it , hagg. . . . strength is for the warre , and a good meanes for the defence of life and right : but strength alone is weakenesse : psal. . an horse is a vaine thing in battell : and therefore dauid goes against goliah , not with a sword or a bow , but in the name of the lord , that was his strength . . counsell and pollicie is for a state both in peace and warre : we see how soone reh●boam ranne through tenne parts of his kingdome , by the bad counsell of the young men . but yet there is no counsel nor pollicie that can preuaile against the lord. many are the deuices of mans heart , but the counsell of the lord shall stand . the counsell of achitophel , which was like vnto an oracle of god , was turned into follie . . the meanes themselues are without life , and in a very short time rot away of themselues ; or if they be liuing things , as sheep , oxen , beasts , birds , and fishes , they must loose their liues before they can come to be helps of ours : how can they then giue life , or keepe life in vs by themselues , beeing dead ? the death of the creatures sheweth , that our life is not from them , but from something else . . god hath prescribed meanes of life , and tied vs vnto them , but not himselfe : he is able to doe whatsoeuer he will , and his prouidence is of equall extent and latitude with his power , which cannot be restrained to meanes , these beeing finite , that infinite . and hence it is , that meanes are ordinarily necessarie , but not absolutely , seeing god in his absolute power can feed vs with stones , as well as raise men out of stones . . if meanes alone could sustaine a man , how comes it that the same wholesome meate that feedeth some , should poison others ? how comes it that men vsing meanes , as men in a consumption eate as much as others , and yet pine away , and are farnished ? that men labour and toyle , and get money , and yet thriue not , but their state is in a consumption still ? how comes it that they who are best fed , as great personages , are lesse liuely and healthfull ? poore day-labourers , who fare hard and course , laugh at rich men for maintaining physitians , and yet are still sicke : poore mens children thriue better , and looke fairer with daniel and his fellowes , feeding onely of course pulse , then many that fare daintily with the kings children . see we not the fathers before the flood , liuing some . some . some . yeares and aboue , of greater strength and stature by farre , and they carried neere a thousand yeares vpon their backes , more lightly then we can carrie halfe an hundred ? and yet they liued vpon herbs onely : we haue also flesh and fish , of all sorts , with the best and most exquisite cookerie : so that if our liues were pinned vpon the meanes onely , where they liued neere a thousand yeares , we should by our meanes liue many thousands . . god is the god of life , it is he that continues our liues , and not the meanes ; and all meanes are in his hand to bee either blessed , or blowne vpon at his pleasure . what can an hammer or saw doe , without the artificers hand ? no more can the meanes , which in gods hand are as a toole in the worke-mans , whose hand can do many things without tooles , but they nothing without his hand . . what meanes that petition , which euery man must daily vse for daily bread , euen hee that hath the most , but because hee may haue bread , and want that in bread which may doe him good and helpe ? . learne hence how to conceiue of meanes aright , namely as things not to be trusted to , because by one blast of god , they may become vnprofitable and vnsuccessefull , especially when men are loath to raise their thoughts beyond them . asa his physicke shall not helpe him , because he trusts in the physitians . israel shall die of that flesh , wherein they thought their life was . and it is iust with god , that when the meanes steppe vp into his place , and men ascribe that vertue vnto them , which onely gods blessing addeth vnto them , he depriues men either of the meanes , or of the right and comfortable vse of them . and were not the meanes too too much magnified , and set aboue their owne place , men would not so spend their dayes in carking cares for them , with such instance and neglect of all things else , as if they were euer to liue by bread onely ; not so wise as the foole and churle in the parable , who when he had goods enough for many yeares , would haue his soule take his rest ; but these men hauing bread and meanes enough for many ages , are as restlesse and insatiable , as euer before : their life stands in seeking and holding abundance . . let vs learne to trust god without the meanes ; which the worldling cannot doe . in plentie , in health , when the barnes bee full , and the chests readie to breake with treasures , the most earthly churle can bee content , and praise god for all : but in pouertie and sickenesse his heart lets him downe , as though god is not as able and willing to helpe in one estate as in another . but now faith were it present , would most shew it selfe : it is a dead faith , that withdrawes it selfe from the liuing god , and sets it selfe on dead things . . learne we to moderate our care for the things of this present life , as such who valew them according to their right estimate , which without a superiour vertue can doe vs no good : for what is food , apparell , and the like , but base things without gods blessing , which men of thousands enioy aboundantly , and yet by a secret curse either vpon the wicked getting or holding them , want the comfort that many poore men haue , whose portion is but a mite to the others superfluity ? and what is the reason , that men burie themselues aliue in the graues of their lustings and earthlines , but that they falsly conceiue of the meanes , and place them aboue their worth or worke ? what saith the worldling ? is it not my liuing ? and must i not looke to that ? i tell thee no , it is not thy liuing , vnlesse thou liuest by bread alone , or hast that animam triticiam , that wheaten-soule of the rich man in the gospell , who thought he must now liue many yeares , because hee had wheate enough . obiect . but you speake as though we were to expect miracles for our maintenance , or to cast off our callings , to neglect the meanes , and liue by the word of god. answ. . miracles are ceased , and yet if god bring vs into an estate wherein all meanes faile vs , god remaines as powerfull and able , as mercifull and willing to help as euer he was , and rather then his children shall miscarrie , he will saue them by miracle . . our callings and meanes are not to be neglected , because , . christ denies not but that man liues by meanes , but not onely by them : . they are a part of that ( euery word of god ) whereby man liues ; and if ordinary meanes be offred , we may not trust to extraordinary , without some speciall promise or reuelation : . it is a tempting of god , to pull pouertie on our selues , or cast our selues into danger , and is a breach of his ordinance , who inioynes euery man to get his liuing in the sweat of his browes . but one thing is a christian care , another a carking care for the things of this world : one thing is the care of the world in mary , who especially minds the one thing necessary , another in martha , who distracts her selfe with many businesses , neglecting the good part which should neuer be taken from her : one thing to possesse the world , another to bee possessed by it : one thing to vse meanes , another to trust in them . . if man liue not by meanes alone , be more carefull for gods blessing then for the meanes ; be more thankefull for that then for these : else he that made bread and gaue it thee , can breake the staffe of it ; else he can make thee great and rich , but lay a sensible curse on thy person and estate , either in thine owne time , or in thy heires . and as for thanksgiuing , christ neuer vsed any meanes but by prayer and thanksgiuing , and taught vs to pray for daily bread , . . for a blessing vpon bread . it is a greater mercy of god to giue vs comfort of the creatures , then the creatures themselues : yet a number , as if they liued by bread onely , come to their tables as the hogge to his trough , or the horse to his prouender , without either prayer or thankes . a wonder , that euery crumme choakes them not : for without gods blessing it might . but by euery word that proceedeth out of the mouth of god. ] this affirmatiue part of the testimonie , alleadged by christ , teacheth vs , that , it is onely the word of god , and euery word of god that preserueth the life of man. but first wee must distinguish of mans life , which is either supernaturall or naturall ; and also of the word , which is put forth either for the life naturall or supernatural ▪ the former is a word of gods power and prouidence , creating and gouerning all things according to their naturall courses , called in the text , a word that goeth out of the mouth of god : for no word of the creature , can produce the beeing or well-beeing of any other . the latter is the word of truth , whereby he doth quicken the soule , and repaire it to his owne likenes : and this word proceedeth not only out of the mouth of god , but of his prophets , apostles , & pastors : and this word begetteth and preserueth a supernaturall life in man , as the other doth a naturall , ier. . . now our sauiour meaneth here the naturall life of the bodie , and the word of gods power and prouidence , generally sustaining the beeing and life of all creatures : and not that a man can liue by the written word without meat and drinke . it is true , that the soule of man liueth by gods word of truth : for , . he is be gotten a christian by it , and borne of this immortall seed , iam. . . . he is nourished by it , as by sincere milke , . pet. . . . as bread increaseth the bodie in all dimensions , so the word strengthneth the soule in faith , patience , comfort , hope , loue ; as children grow by milke . . bread strengthens the heart , and all the strength of a christian is in the word ; it preserues the naturall heate , and the word makes his heart burne within him , and keeps it in a readines to euerie good word and worke . but yet this is not the proper meaning of this place , neither can it agree with the meaning of moses , who plainely speakes of the bodily hunger of the israelites , and the seeding of them with mannah , that they may know that man liueth not by bread onely : nor yet with the mind of our sauiour christ ; nor with his present condition ; nor with the drift of satans temptation ; nor with the sound repelling of his dart , which was , that christ for the appeasing of his bodily hunger , after his forty dayes fast , would turne stones into bread . and now , we knowing what is meant by the word of god , euen the powerfull word of gods prouidence , in creating and gouerning all things ; we are further to consider , that our sauiour addeth an vniuersall particle , euery word : the reason is , because this word is twofold , ordinary and extraordinary . ordinary , when god changeth not his ordinary course , but by meanes proportioned vnto the ends ( which are a part of his ordinary word , ) preserueth and maintaineth the life he hath giuen ; as daily bread , sleepe , and the like . extraordinary , when by his word and decree , he pleaseth to preserue man either aboue , or without , or against all meanes . i. aboue the meanes , sundry wayes ; . aboue all that man can expect : thus god gaue the israelites mannah in the wildernesse , and water out of a rocke : thus he tied a ramme to to be sacrificed in stead of isaac : thus he brake the cheeke-tooth that was in the iaw , and water came thereout for sampson , iudg. . . and by his word prouided a gourd to come ouer ionas his head to shadow him , and deliuer him from his greife , c. . . thus he fed elias by rauens . . when he makes a little meanes goe beyond themselues , as christ made . loaues and . fishes to serue . persons , and much left : thus he made a few clothes serue israel forty yeares , so as their shooes did not weare out : thus the word of god made a little meale and oile serue the prophet and a widow a long time : . king. . . thus saith the lord god of israel , the meale in the barrell shall not be wasted , nor the oile in the cruse diminished , till the time that the lord send raine : and so it was , though they ate nothing else all the while . . king. . . elisha had . loaues sent him , and some eares of corne : he commaunded his seruant to set them before the people : oh ( saith he ) what are these to an hundred men ? but the prophet said , the lord hath said , they shall eat , and yet there shall remaine : and it came to passe according to the word of the lord. . when the meanes are not so small in quantity as base in quality , and yet haue by this word an extraordinary blessing ; as the course fare of daniel . ii. without meanes gods word causeth man to liue , as moses , elias , and christ himselfe , who had immediately before seene the word of god preseruing him already . dayes and nights , and could further if he pleased . iii. against meanes , as the disciples sent out , were promised if they dranke any deadly poison , it should not hurt them : so fire burnt not the three children , though cast into it , when it burnt their enemies , and their owne bands . all this is meant by that our sauiour saith , euery word : and thus most aptly he returneth the temptation ; man liues not onely by bread , that is , the ordinary meanes , but by extraordinary also , euen aboue and beyond meanes , yea without and against meanes ; and therefore , where thou sayest i must haue meanes , gods word saith , there is no absolute necessity of them : my fathers word can still sustaine mee without bread , as he hath done these fortie dayes already . . the word of god is it , which gaue beeing and beginning to all things when they were not , and much more doth it continue the beeing of them now when they are . psal. . . if thou send forth thy spirit , they are created . by spirit , here is not meant the essence of god , but a power and secret vertue proceeding from god , all one with this word of god , by which things were not onely created at the first , but are still renewed , and that daily , and yearely as it were againe created . ioh. . . in that word was life , that is , not onely inherent in the sonne of god himselfe , but as an efficient to communicate life to all liuing things . . the word of god is as it were the prop and stay of the world , without which all things would fall into confusion . euery man knowes by nature , that god maintaines and preserues all things ; that it is he that stretcheth out the heauens like a curtaine ; that he sends forth the windes out of his treasure ; and raiseth the waues of the sea like mountaines ; which are great things : but nature teacheth not , how god doth these things , by what meanes : onely the scriptures teach that he doth all this by his word ; that as in the creation god said , let there be light , and there was light , and so of all other things gods word was his worke : so in vpholding and preseruing it , he doth it by his word , as heb. . . who vpholdeth all things by his mighty word ; which word when god calls in , the creature falls to nothing . act. . . in him we liue , and mooue , and haue our beeing . . the same word of god , which giues vertue & force to the creatures in themselues , doth also sanctifie them vnto vs : euery creature is sanctified by the word and prayer , . tim. . . the word shewes how to get them , how to vse them , and prayer obtaines of god a right tenure , and a pure vse , which indeed is the blessing or sanctification of them . . the same word carries them beyond the strength of their nature to doe vs good : bread and wine in their owne nature can but nourish and feede the body , but gods word in the institution of the sacrament , makes them feede the soule to eternall life . quest. but how may we conceiue of this word , whereby god doth gouerne and preserue the creatures ? answ. by gods word we must not onely conceiue his decree and will , but a powerfull commaundement , and effectuall , to which all his creatures yeeld free and willing obedience . this commanding word was put forth in the creation , psal. . . hee commaunded , and they were all created . men when they attempt , and performe any great matter , because their power is small , must vse great labour , and many instruments and helps : but by the word of the lord the heauens were made , psal. . . he said the word , and all things were done . this commanding word is put forth in the daily gouernment of god : psal. . . he sends out his commandement vpon the earth , his word runneth very swiftly : that is , nothing can withstand and hinder the power of his word : here the word and commaundement are all one . the senslessenesse and deadnes of the creatures , their vastnes and fiercenesse hinder not his word , but without delay , yea with maruellous celeritie and swiftnesse they execute his word : psalm . . . if god speake to the heauens , they shall heare , and couer themselues with darkenesse at noone day , as in christs passion . if he command the sunne , it shall heare his word , and goe backe or stand still : if he command the winds or sea to be still , they shall be still ; and presently there shall bee a great calme : if he send forth his word , the mountaines of yee shall melt , psal. . . if he commaund the whale , he shall set ionah on drie land , cap. . v. . if he commaund the solid and senslesse earth , it shall heare , and rend to swallow vp corah , dathan , and ab●ram . if he commaund the fire not to burne , it shall heare , and not burne the three children . if he command dead men , they shall heare , & come out of their graues , as lazarus , &c. and all men at the generall iudgement . but as god can see without eyes , and reach without hands , so also doth he speake without a tongue , as the light , the firmament , the heauens , and other his workes can heare his voice without eares : neither wanteth he a meanes to make his minde knowne , and his pleasure manifest to the most senslesse creatures . this should teach vs to depend vpon this word of god , for our liues and meanes of maintaining them : for so our lord iesus did in this barren wildernesse ; he would not sustaine himselfe but by gods word . doest thou want meanes of liuing and maintenance ? consider , that man liues not by bread alone : this word can make the aire light , without and before either sunne , moone , or starre , gen. . . this word can make the earth fruitfull , before the raine had euer fallen vpon it , gen. . . wantest thou bread ? god hath not locked vp thy life in bread , it may bee he hath another word , which if thou hearest with moses and elias , thou shalt liue without bread . asa , when he was in a great straite , . chron. . . ( for he was with fiue hundred and fourescore thousand , to encounter with an armie of tenne hundred thousand , and three hundred chariots : ) he looked vp to this word of god , and said , that the lord could saue , by many , or fewe , or by none . hast thou meanes of liuing ? yet depend on this word , thy life stands not in bread , or in abundance : if god withdrawe his word , neither restoratiue quailes , nor heauenly manna , if thou hadst them , shall preserue thy life . how often doth god blow vpon the second meanes , to bring vs to this word ? the faith of this truth doth fence the heart with sound comfort , when all outward meanes doe faile : if the heart can say to it selfe , what if god doe not giue me my desire by this meanes or that ? i know god hath more words then one , more blessings then one , and man liueth by euery word . and faith strengthens the heart , . by setting before the eye gods power in this word , how that one word of his mouth is enough to helpe vs : one word is able to create innumerable armies of angels and creatures ; one fiat is enough to make all creatures , and all this to come , or goe , or stand still , as most dutifull seruants to their master : matth. . the centurion comming to christ for the health of his seruant , desires him not to come within his roofe ( for he was not worthy of that fauour , ) nor to send him any receit or physicke to doe him good , but onely to speake the word , and hee was sure his seruant should be healed : a strong faith , in a strong word . it is but a word with god ; then how easily , how presently , how certainely will god doe me good , if he see it good for me ? . by assuring the heart , that his will is as readie to doe vs good , as his word is able : and it sets the promise before vs , that nothing shall be wanting to them that feare god. the former , in the example of the leper , matth. . lord , if thou wilt , thou canst make mee cleane : and in the next words , to shew he is as willing as able , he saith , i will , be thou cleane ; by which word proceeding out of the mouth of god , his leprosie was instantly cured : his will was his word , and his word was his worke . the latter in the example of abraham , whose faith set before his eies gods promise , that in isaac his seed should be called , and that by isaac he should be a father of many nations ; and therefore when at gods word he went out to offer isaac , and isaac asked him where was the sacrifice , he answered , god will prouide : one eye was on gods word commanding him to slay his sonne ; another vpon this other word , that god was able to raise him vp from the dead , whence after a sort he receiued him ; and that he also would doe so , before his promise should be frustrate . . by setting before the christian heart , the blessed issue and successe of vnwauering confidence in the word of god. the israelites going out of egypt , and wandring in the wildernesse so many yeares , by the appointment of gods word , he did supply all their wants by his word , and it became all things vnto them , which their hearts could desire : . he paued them a way in the sea , and suddenly made the waters a wall vnto them . . he gaue them bread from heauen , euen angels food , and that ( in our text ) was by his word . . he gaue them water out of a rocke , and that by his word ; he bade moses speake to the rocke . . hauing no means for clothes , his word kept their garments for forty yeares from waxing old . but what need we goe out of our text , in which the example of our head and lord may best confirme vs ? for , wanting bread in the wildernes , he would not turne stones into bread , but waited on the word of his father , till the angells came and ministred vnto him : euen so the adopted sonnes of god treading in the steps of our lord , shall by vertue of the same word , alwaies finde releife one way or other . who would haue thought , that euer iob should haue swomme out of that misery , hauing lost all his cattell , substance , and children ? but because , when the lord was a killing him in his owne sence , he trusted in him , the lord raised him and doubled the wealth and prosperity he had before . who would haue thought that euer daniel should haue escaped the lyons denne and teeth , beeing cast in amongst them ? or that peter should haue escaped herods sword , beeing bound in chaines , and watched of souldiers , to be brought out to death next day ? but trusting in the lord , this word shut the mouths of the lyons ; and opened the prisons iron doores , and brake in sunder the chaines , and so both of them were wonderfully deliuered . surely this doctrine well digested , is full of comfort and quietnes , and would set the heart at rest ▪ and make all outward troubles easie . if a man could once get his heart to trust in the word , as dauid did , psal. . . it would sustaine the soule in many troubles , and bring in so sweet a contentment as the world is a stranger vnto . on the contrary , whence is it that mens hearts faile them , and they sinke in their troubles , but because they trust to the meanes , and not to the word of god , at least not to euery word of god ? if god crosse them one way , they thinke he hath no other way to doe them good . if man liue by euery word of god , then take heed of making that a meanes of liuing , which god hath neuer warranted ; but see that what thou liuest by , proceed out of the mouth of god. how doth he liue by euery word of god , that gets his liuing either in whole or in part contrary to gods word ? obiect . but we see such as vse no good meanes , but mantaine themselues in good estate by robbing , stealing , oppressing , vsurie , gaming , false wares or weights ; it seemes that euen these creatures haue a word of god to sanctifie them , and put vertue in them to such persons ; or els they could not liue by them . answ. wee must distinguish betweene the things themselues that are gotten , and the vniust manner of getting them . the creatures themselues are by a generall word of god sanctified , and set apart by god to feed and maintaine good and bad , aswell the wicked as honest getters of them , euen as the sunne and raine shines and falls vpon the iust and vniust : and the vnrighteousnes of particular persons cannot alter gods generall decree . but if we consider the speciall manner of getting such goods , that is not sanctified , but condemned by the word of god : . because the person is not in christ , who restores our right vnto vs , and then he is but an vsurper and a bankrupt , who buildes his houses , goes fine in apparell , decks vp himselfe and his , and spends most liberally , but it is all with other mens money : he that knowes not this , thinks him a rich man ; but he that doth , knoweth that he is not neither thrifty nor wealthy : the creditor comes , and casts him into prison , and makes his bones and bodie pay the debt . . as his person , so his course is accursed : for the onely way to get a blessing from god on the meanes , is to vse his owne meanes ; who hath commaunded first to seeke the kingdome of god , and then other things ; and hath accursed all that wealth and maintenance of the body , for which a man doth hazzard or loose his soule . . when a man doth liue by bread , against the word that proceedeth out of the mouth of god , it is rather a death then a life ; his bread becomes poyson and as rats-bane in his bowells , because he hath it without a promise , and without blessing . obiect . i see no such thing . answ. many poysons are long a working , but the end of such is death , and the more slowly they worke , the more slily and certainely they kill : and if the lord doe not inuert the order he hath set in nature , by cursing the particular creature , be sure he hath in his iustice reserued a curse for the vniust person , and he shall not auoide it . this doctrine specially applied laies hold vpon sundry sorts of men , who liue contrary to the word . they are these : i. such as liue out of lawfull callings , which are one part of the word of god , that we should get our liuing in the sweat of our browes : and so long as we are in our way , we haue his word we shall be prouided for . and the word proceeding out of the mouth of god , is , that he that will not labour , must not eate , because he eates not his owne : and such as will not liue after this word , by gods word they ought not to liue , because they are idle and vnprofitable burdens of the earth ; who . abuse gods prouidence , who ties the ends and meanes together : . infringe that good order , which god hath established for the auoiding of confusion in church or common-wealth , namely that euery man should serue god in the seruice of man , in some warrantable and profitable ciuill calling : . as he is no better then an infidell , that depends onely on meanes , seeing man liues by euery word of god ; so he that in a lawfull course of life prouides not for his family , is worse then an infidell . of this sort are our knots of companions , of drinking , and gaming companie , and wandring rogues and beggers : i knit them together , because they are all of a straine , and either are beggers , or shall be . these commonly come not to church to heare their duties , and therefore they must be taught by correction and discipline of those that are the executioners of iustice . ii. such as thinke they liue well enough , and yet it is by deceiuing others , by stealing , oppression , extortion , lying , swearing , and falshood in buying and selling : and why ( say they ) may not a man help and shift for himselfe ? but consider , . what a poore help it is , when a man will vse vnlawfull meanes , and to shift out of one euill by another : he doth , as the prophet speakes , auoid a lyon , and a beare meets him . pilate would keep his place by vnlawfull meanes , the deliuering of christ to be crucified : but , besides that he brought innocent blood vpon himselfe , he lost his place , and slew himselfe . . consider that if gods word of blessing goe not with the meanes , his word of curse doth : and so the prophet zacharie saith , that the curse enters into the house of the swearer , and of the theefe , c. . v. . and this curse shall remaine in the midst of his house , and consume the very timber and stones . this curse often scatters ill-gotten goods as fast as they were euer hastily gathered , if not in his owne dayes , yet in some vnthrifty heire after him . . consider how god crosseth the vaine conceit of vniust persons ; they thinke all that is any way gotten , to be gaine and profit ; but the word is , pro. . . that treasures of wickednes profit nothing , they cannot help a man from the hand of god ; nay when the euill day comes , they are gone , and leaue a man alone to graple with death and iudgement , and turne a man naked to the sentence of condemnation for his wicked getting and holding of them . iii. another sort of men , who liue not by the word of god , but against it , are vsurers , who pull themselues out of all lawfull callings , and set vp a trade for the publike euill , and their own priuate good ; which , were there nothing else against it , prooues it not to be of gods deuising : for euery calling of gods deuising , is helpfull to men in generall ; but the spirit of god hath giuen this a name from biting and hurting . but we haue the scripture most expresly against it , whether it be manifest , as is a contract for gaine , as for ten pound to pay eleuen at the yeares end ; or couert , wherby men find deuises ( which they call mysteries ) to defeat the lawes , and seeme to contract , and either not to lend , or not for gaine . the word that proceedeth out of the mouth of god , saith , exod. . vers . . if thou lend money to my people with thee , thou shalt not bee an vsurer , thou shalt not oppresse him . marke how vsurie and oppression is all one . and , deuter. . . thou shalt not lend vpon vsurie to thy brother , the vsurie of money , meate , or any thing that may be lent . but the vsurer that will liue by his money , and not by gods word , saith , yea but of the gentiles they might , though not of a brother : to which i say , that now the partition wall is taken away , and neither iew nor gentile remaines , all are our brethren in christ ; and therefore of no man must vsurie be expected , vnlesse thou beest worse then a iew. let the vsurer answer this if he can . againe , those gentiles were of those nations of the canaanites , which they were commanded to destroy , and vsury was as teeth giuen them , and allowed by god to eate them vp withall . seest thou a man , whome thou mayest lawfully kill ? take vse of him , but not of thy brother . obiect . i will not take vsurie of the poore , but of the rich . answ. but the text is , thou shalt not take vsury of thy brother , bee hee poore or rich : though the rich bee better able to suffer wrong , yet thou art not by any word enabled to offer it . the word , which proceedeth out of the mouth of god , saith , psal. . . he that giueth not his money to vsury , shall dwell in the lords tabernacle , and rest on his holy hill : and , ezek. . . hee that hath not receiued vsury and increase , &c. wherein it is plaine , without all trickes , that either to giue out , or take in vsury excludes out of heauen . obiect . he meanes , to oppresse a man with vsurie . answ. euery vsury is oppression , and euery vsurer feares not god. leuit. . . thou shalt not take vsurie , but feare the lord. obiect . but that law was iudiciall , not morall . answ. that is false : for our sauiour renewed it in the gospel , luk. . . lend freely , looking for nothing againe : therefore it is morall . besides that , vsury is condemned amongst the great transgressions of the morall law , ezek. . . obiect . we may doe as we would be dealt by , and it is charity so to lend as another may benefit himselfe . answ. no man in need would borrow but freely , vnlesse he were mad ; neither is it charity nor humanity to take money for a duty , the nature of which is to be free . charity seekes not her owne , and much lesse other mens ; but of these sorts of wicked men the speach is true , their mercies are cruell . as charitable as that vsurer is , so conscionable is he that followes : his conscience will not suffer him to take aboue the law , not aboue ten in the hundred , and that he hopes he may according to the wholesome lawes of the land. answ. where were his conscience , if the law of king edward the sixt were reuiued , whereby it was vtterly forbidden , according to the canon of gods word , and the ancient canons of the church ? but for the statute now in force , enacted elizab. . c. . . i say , it alloweth no vsurie , but punisheth the excesse of it . . the title of the act is , an act against vsurie . how then is it for it ? . it calleth vsurie a detestable sinne : how then can it secure thy conscience ? . all vsury aboue tenne in the hundred is punishable by the forfeit of the vsury . . what if the lawes of men should permit what gods law condemnes ? is it not plaine , that this conscionable man flyeth gods law to shelter his sinne vnder mans , as though the lawes of man were the rule of conscience , and not gods lawes ; or as if the law of an inferiour can dispence with the law of the superiour ; or as if moses permitting one euill in the iewes ( namely , the putting away of their wiues for preuenting a greater ) did allow thereof , or warranted the sinne to the conscience of the hard-hearted husband . wee conclude then , that the vsurer liues not by any word of god , but against it . and to these adde the ba●ds of this sinne , the brokers to vsurers , that liue or raise gaines by letting out other mens money : i will say no more to them , but if he be shut out of heauen that lends his money to vsury , he shall hardly get in , that is his agent . and humane lawes condemne theeues and accessaries . it is a statute of henry the . anno . that all such brokers for vsurie , shall pay for euery default twentie pounds , and suffer halfe a yeares imprisonment , and be brought to the open shame of the pillorie . it is iust with god , that saul and his armour-bearer should fall together , and die on their owne swords . iv. such liue not by any word of god as encroach vpon the sabbaths of god , by labouring either in themselues , or in their seruants , as . by buying or selling wares , neh. . . . by works of the sixe dayes , whether in haruest or earing time , exod. . . and . . and neh. . . . by trauelling for gaine or pleasure . for the sabbath was made for our spirituall profit : it is a day to giue and collect almes , and not gaine . manna it selfe must not be gathered on the sabbath , much lesse must more ignoble sustenance : if it be sought , it shall not be found . obiect . . may i not do a little to set forward my work for the beginning of the week ? answ. no : manna might not be sought , though early in the morning , and though it was but a little way off , and required little labour . obiect . . may i not take a faire day when it comes , the weather beeing vncertaine and catching ? answ. thou mayest as well say , may i not take a purse when it comes ? wilt thou bee a theefe and rob god of his due ? should not ill weather and gods iudgements rather force thee to repentance and obedience , then to sinne ? obiect . . it lyes me vpon a bond , my estate , and many poore men depend vpon me . answ. first , pay thy bond to god ; faith , and obedience neuer brought losse with it ; and better were it to loose a little commoditie , then gods fauour , and a good conscience ; nothing is so heauy as gods curse for this sinne . v. common gamesters , and such as make a gaine of play , liue not by any word of god ; it is a common theft , and they come directly vnder the . commandement , and that precept of the apostle , eph. . . let him that stole , steale no more , but rather labour with his hands . and as they liue out of a calling , so their course is an vniust taking into their possession , that which no law of god or man doth warrant them by any manner of lawfull contract ; and the ciuill law and fathers condemne that gaine which is gotten by play . in the same ranke of theeues are they that liue by keeping dice-houses or gaming-houses , and such places of lewd resort . let vs take some rules , whereby we may comfortably passe our liues according to gods word , and auoide all these sinnes against it . there are three , . concerning our calling : . our states : . our maintenance of life . the rule concerning our calling is this : the cariage of our calling according to gods word , is a speciall part of that word of god by which a man must liue . quest. how may i carrie my calling according to gods word ? answ. by these meanes : . wee must make choise of such callings for our selues and ours , as bee profitable for the church or commonwealth : there be many vain and new-fangled inuentions , which rather maintaine sinne , then bring any good to the church or commonwealth . but god therefore bestoweth varietie of gifts , to furnish men to the variety of callings , all for the common , and euery ones priuate good . . seeing not the hauing of a calling , but the right vse of it glorifieth god , we must vse our callings with the practise of sundry vertues . . in faith and obedience to god : faith makes our persons , obedience makes our actions approoued of god ; yea , euery dutie of our calling ought to be an obediēce of faith , looking at the commandement and promise ; the commaundement keepes vs within the compasse of our callings , the promise secureth vs of good successe . a good action not warranted by a calling is sinne . . in diligence , not wilfully neglecting , but seruing and redeeming the means of gods prouidence : euery man must abide in his calling , and keep him in his way , for so long he is sure to be prouided for : thus hee auoides idlenesse and destruction , and maintaines the order and ranke wherein god hath set him . . in chearefulnesse , not carking or excessiuely carefull , but doing the labour , and leauing all the successe to god. some are heart-lesse in their callings , because it brings in so little profit and returne ; and labour an the oxe , who must goe out his iourney , but without chearefulnesse or heart , which god lookes for in all our duties . such should consider , . that callings were not onely ordained to get money , but helpe vs chearefully through our way , and containe vs in a course wherein to please god. . that the goodnes and worth of a calling is not to be measured by that profit it brings in to vs , but by the publike benefit , and as it is rightly vsed : god may be serued as well in the basest , as in the best . others see no likelihood of doing any great good , and so either draw backe from their calling , or else heauily and vnchearefully goe on . but we must renew our strength and courage , and knowe that our labour shall not be lost , isa. . . . . in holinesse , which . sanctifies our callings by the word and prayer , . tim. . . . subordinateth all earthly and special things , to the generall and heauenly things of the christian calling ; yea it makes vs expresse our spirituall calling in the vse of the ciuill : it wil make a man sometime for religions sake , heare the word in the six dayes , vnles some other necessary occasion come between , euer preferring the more necessary businesse . . it keepeth in the heart , . a loue of god , aiming at the preferring of his glorie aboue all : it suffers not a man to esteeme his calling a preferment of himselfe , or a reward of his seruice past ; but a meanes of aduancing gods glorie in further seruice . . a loue of men , who partake in the benefit of our labours , with whom we must exercise charity , iustice , meeknes , &c. the second rule concerneth our wealth and maintenance , namely , not to content our selues , that we can liue by such o● such meanes , vnlesse we can say , gods word doth warrant me , that this i● my meat , my drinke , my apparrell , my money , my house , my land , &c. quest. when can a man say this ? answ. . when a man hauing nothing of his owne , nor right to any thing , becomes a beleeuer , ingrafted into christ , and so owner of that he hath . a man may haue warrant and title from man , that his house and land is his , and he is a robber that shall defeat him of it . but all men and angels cannot giue me a possession , and true title before the liuing god , but onely his sonne , who is lord and heire of all . first , knowe thy selfe a member of christ , and then his right is thine . . when the manner of getting them is lawfull , and that is , first , when it is iust , when a man hath vsed no indirect meanes , but they are either lawfully descended , or else by faithfull and painfull walking in an honest calling , god hath added them as a blessing of a mans labour : secondly , when it is moderate and retired , when a man so prouideth for earth , as he especially storeth vp for heauen : first , seeking gods kingdome , and the one thing necessarie , without couetousnesse , and the loue of this life ; nay , accounting all things dung in comparison of christ. . when the manner of vsing them is warrantable , that a man shewes himselfe a good steward in the holy dispensing of them , vsing them as furtherances of pietie , as pledges of loue towards men , and as testimonies of sobrietie in himselfe , and euery way making them seruants to his christian calling . prou. . . honour the lord with thy riches . . when his affection is indifferent , both in the hauing and holding of them , that a man may say , these bee mine , i am not theirs ; i haue them , they haue not me ; i am their master to command them , they commaund not me . and why should wee not draw our affections from them , seeing , . the wicked are as rich , yea richer in these things then the best ? at the best they make not their masters better : . they be no inheritance , they bee but mooueables , changing their master as the giuer will ; and while we haue them , they are but lent vs : . we are but stewards , we sit not in our owne , but haue a large account to make : yea we are very pilgrims and trauellers , and shall goe lightlier and lesse loaden : . we must not measure or tie god vnto them , nor esteeme of his loue by them . thus a man may vse the mercies of god with comfort , for his necessity and for his delight in the dayes of his pilgrimage : thus may he dispose them to his heires as the right owners , with hope of gods blessing to stand with them : nothing of which can bee expected in goods ill gotten , or spent , to which nothing but gods curse is intayled . the third rule concerneth our health and sustenance , namely , that it is farre better to want meanes , then to procure them by any other meanes , then that which proceedeth out of the mouth of god. yet numbers will maintaine their liues , health , and estate not by gods word , but directly against it : for example , they that seeke to witches and sorcerers for health , or goods lost , or stollen , or vpon any other occasion whatsoeuer . whereas the word proceeding out of gods mouth , leu. . . is this , let there be none found among you that vseth witchcraft , or is a regarder of times , or a sorcerer , charmer , soothsayers , or that counselleth with spirits . obiect . but gods word and ordinance is with them to doe vs good ; and much good they do , which none else can doe . answ. god hath a twofold word : . of blessing . . of iudgement : the former proceedeth out of the mouth of god , who is goodnes it selfe ; the latter sometimes he permitteth to proceed out of the mouth of the deuill , giuing him power to worke lying wonders , that the seekers of him might beleeue in him to their finall destruction . thus the deuill ▪ who can doe nothing against gods word , doth what he doth by gods word spoken in iudgement and iustice . whence i conclude , . it were better for a man to want cure then haue the deuill his physitian : better for a man to want health of his body , then procure it with the death of his soule : better had it beene for the israelites to haue wanted quailes , then procuring them by murmuring , to be choaked with them : bettter for a man to want the world , then winne it with the losse of his soule : better had it beene for ahab to haue wanted naboths vineyard , then to loose the whole kingdome for it : better for iudas to haue wanted the thirtie pence , then to hang himselfe for them : for ananias and saphira to haue wanted the third part of their possession , then to die for it . . rule . better it were to want the meanes of health and maintenance , then not to vse them according to the word which proceedeth out of the mouth of god , as food , apparell , physicke , health , and life it selfe . had it not been better that asa had wanted physicke , then bee strucke with death because hee trusted in physitians ? better it had beene for gehazi to haue gone in ragge● , then to apparell himselfe by lying and deceit , which apparelled himselfe and all his posterity with leprosie . whether was the state of lazarus ( that died for want of meanes , ) or of diues better that fared deliciously euery day ? lesse haue men to answer for , who haue no meat to strengthen nature , then those that haue abundance , which they peruert to strengthen themselues in sinne , sacrificing their strength to the seruice of the deuill , and to their lusts . we our selues know numbers in all corners , who were better continually to be bedridde , and sicke , or maimed , then to abuse their health and liues in such riotous & vngracious courses , to the destruction of themselues and others . nay , as our sauiour said of iudas , it had been good for him he had neuer been borne ; so may we say of numbers of gracelesse persons , better they had neuer seene the sunne or enioyed life , then so to haue consumed their liues in the seruice of sinne and satans temptations . lastly , if we liue by euery word of god , then let vs be thankefull to god for our liues , and for his word of blessing vpon the meanes : and seeing our liues hang vpon his word , to prolong them , or cut off the thread of them , we must labour to liue to him and his glory . it becommeth the iust to be thankefull . a great vnthankefulnes were it to rebell against him , by whom we hold our liues , and all the comfort of them : see wee not how those that hold land in coppy , are willingly bound to suit and seruice to the lord , who is often but a meane man ? the sidonians would not warre against herod , because they were nourished by his land : and shall we be in warre against our lord : by whose hand and word we liue , mooue , and haue our beeing ? and euen this thankesgiuing is his gift also : for as the matter for which , so the grace by which we are thankefull , is all from him ; so as wee must depend on him both for blessings , and for grace to be thankfull . vers . . then the deuill tooke him vp into the holy citie , and set him on a pinacle of the temple : . and said vnto him , if thou be the sonne of god , cast thy selfe downe : for it is written , &c. we come now to set downe and expound , by the assistance of god , the second onset of the deuill vpon the sonne of god , by a violent and hellish temptation , nothing inferiour to the former , in the furious , malicious , and cunning contriuing of it . in the entrance whereof , we must remooue one rubbe by the way , concerning the order of this temptation , wherein the euangelists seeme not to agree among themselues : for whereas s. matthew makes this the second , s. luke makes it the last , and puts the last in s. matthew into the second place . and herein some learned men haue stumbled , and haue deuised simple shifts to reconcile the two euangelists . some thinke , that they write not the same history , nor of the same temptations , but of temptatiōs vrged at sundry times . these are confuted by the very matter , phrases , and words , which are in both the same , and need no other conuiction . others thinke ( and they of the learned papists ) that in some auncient bookes , s. luke obserues the same order in the temptations with s. matthew , and that the difference crept in by the heedlesnesse of some writer : which is a needlesse deuise of them , who striue to prooue the canonicall scripture to be corrupted in their fountaines , that so their corrupt latin translation may preuaile ; but both impeaching the watchfulnes and care of god ouer the scriptures , as also the diligence and faithfulnesse of the church , which is pretended to suffer her selfe wholly to be abused , by the carelesnesse or vnfaithfulnesse of some one scribe . but the truth is , that it doth no whit preiudice the truth of the euangelicall story , that the euangelists doe not stand so much vpon order , where it is not so necessary , as vpon the matter and the things themselues done , which they faithfully report , and in which they ioyntly accord and agree : as oftentimes they stand not vpon words , nor sometimes vpon sentences , but one deliuer the same fact in one style of speach , another in another forme ; but so , as one is so far from crossing another , as he giueth thereby more light and certeinty vnto the other . quest. but whether of these obserued the right order , as the temptations were passed ? answ. i am out of doubt , that matthew sets downe the right order as they were done : . because he passeth his story by such particles as imply an orderly consequent : as , then the deuill tooke him , then he tooke him againe , then the deuill left him , &c. whereas luke vsed the particle and , in his passages , which noteth no certaine order , as the former doth : his care was to relate the whole matter , but was not so accurate for order . . the coherence and dependance of this second temptation with the former shewes , that matthew obserueth the right method : for christ hauing by a testimony of scripture , confirmed himselfe in the confidence and trust in his father , satan immediately seeks to make his aduantage of christs words , and seeing he will needs trust his father , he would haue him trust him too much ; if he need no bread beeing hungrie , he needs no staires to goe downe from the pinacle of the temple ; the last temptation doth not so fitly cohere with the former , as this second doth . . after christ had bidden satan auoide , matthew adds , then the deuill left him , as being obedient to his word ; plainely shewing , that that was the last temptation . luke hath it not in such dependance , but thus , and when the deuill had ended all the tentation , he departed . in the combate note two generalls , . the preparation to it . . the temptation it selfe . the preparation containeth such necessarie circumstances , as by which the temptation might more easily preuaile ; as , . the time , then. . the place , first generall , the holy citie : secondly speciall , a pinacle of the temple . . the manner how christ was conueyed thither , the deuill tooke him vp , and set him on the pinacle . the temptation consists , . of the assault . . of the repulse . the assault hath three things : . the ground of it , if thou bee the sonne of god. . the scope or aime , namely , the sinne or sinnes to which he was tempted , cast thy selfe downe . . the argument or perswasion to enforce it , for it is written , he shall giue his angels charge ouer thee , &c. the repulse of our sauiour is by an other testimony of scripture , not contrarie to that which satan alleadged , but expounding it , that he might in the right sense of it , fence and secure himselfe from the temptation , as after we shall see . first , of the preparation : then ] this particle shewes not onely the time of this temptation , but also the order as i noted : satan hauing no successe in the former , renewes his assault , and would assay another way . he had been kindly and gently vsed of christ , who had answered him courteously ; nay , he had conuinced him by scripture , that he had nothing to say against it , and yet he goes on in his malice , as though hee had had both great prouocation and aduantage . whence , note the propertie of wicked men ruled by satan , who by no meanes can be brought to lay off their malice towards gods children . deale gently with them , they are like nettles , the softlyer toucht , the sharper they sting : deale plainly with them , and conuince their consciences by the word , that they haue nothing to say for themselues , yet beeing conuinced they giue not ouer , no more then satan here , but proceed in mischeife . and what are the reasōs . . because the godly in their courses doe oppose themselues to the darkenes of this world : now there is no fellowship between light and darknes , no way to reconcile them , as we may see in the example of the wicked sodomites against lot : first he resisted their wickednes , when they came about his house to abuse the two men ; he giues them faire words , i pray you my brethren ; he conuinceth their consciences , doe not so wickedly ; and out of his weaknes he offers them his two daughters : but , beeing a righteous person , whose soule was daily vexed with their vncleannes , neither his piety , nor humanity , nor intreaty , no nor his weaknes and sin could please them , but , away with him hence , he is a stranger , shall he iudge and rule ? now we will deale worse with him then with them , gen. . . . christ giues another reason , ioh. . . you are of your father the deuill : for his workes ye doe . in that chapter christ plainely teacheth the iewes , that he is the light , vers . . they tell him he beares record of himselfe , and therefore his record is false , v. . he tells them he shall go from them , and carie the light with him , and they shall seeke him , and not finde him : what ( say they ) will he kill himselfe ? v. . he tells them that he that keepeth his word , shall neuer see death : then said they , now we know thou hast a deuill , v. . he tells them , before abraham was , i am : and they take vp stones to stone him . here were the children of the deuill , who was a man-slayer from the beginning : and of these christ said , ye go about to kill me , a man that hath told you the truth , v. . and , ye do that which you haue seen with your father , and not only seen , but felt him moouing & stirring in their hearts : for he worketh mightily in the sonnes of disobedience , eph. . . . the more light and grace the lord manifesteth in any of his children , the more must the darknes of wicked ones fight against it . it is not their innocency , their holines , their wisedome , their peaceable course of life , that can fence them ; nay , these bring all the malice of the wicked on them , and lay them open to their rage . steuen a man full of faith and power , whose enemies were not able to resist the wisedome and spirit by which he spake , act. . . yet drew they him to the councell , and suborned false witnes against him : where what should he doe ? they might , and did see his face shine as the face of an angell , v. . in his apologie he beginnes as a person at the barre , with a louing and moouing speach , men , brethren , and fathers , hearken : afterward in the course of his speach , as a faithfull seruant of god , and true teacher , he freely reprooues them , c. . v. . . calls them resisters of the holy ghost , betrayers and murtherers of the iust , he could conuince them out of all the scriptures , as christ did satan here : but the more full of the holy ghost he was , the more were they filled with deuillish furie , like so many deuills or furies , their hearts brast for anger , they gnashed with their teeth , more like fell and sauage beasts then men ; they showted with a loud voice , stopped their eares , ranne vpon him , cast him out of the citie , and stoned him . . the incessant malice of the wicked against the children of god , is a running streame from this of the wicked one , against the naturall sonne of god : the deuill would still , if he could , tempt and molest christ himselfe in his owne person , but that he cannot , he will therefore be sure to molest him in his seruants : he would obscure the glory of christ in himselfe , but seeing he cannot doe that , he will doe what he can by himselfe and all his members , to extinguish that glory of christ in those beames , wherewith his seruants are graced and honoured : and this makes this warre so irreconciliable . therefore let vs not maruell when we see good things , and good men resisted , nor condemne that presently which we may see opposed : but , . turne our eyes vpon that naturall enmitie which is between the seed of the woman , and of the serpent . . vpon mens stubbornnes against the truth , and malice , by which the sinner giuen vp by god to satan is obfirmed and hardned . . vpon the powerfull worke of satan in men of great gifts , that beeing conuinced in conscience , euen against that light , can resist godly and innocent men . . vpon the loue of mens sinnes , profits , and pleasures , which sets on forward this hatred against their conscience . what could christ himselfe doe to conciliate iudas his fauour ? did not he know , that christ was the messiah , did he not preach him ? did he not worke miracles in his name ? did not christ make him one of his family , and preferre him to be the steward of his house ? did he not warne him of his sinne , and beare him most patiently ? yet his heart beeing vpon couetousnesse , for a small commodity he will betray christ , and that against his conscience . . other personall and priuate occasions , may force men of great gifts to maligne and hate ( against their consciences ) most innocent persons . the iewes knewe , that christ was the messiah , that hee was most powerfull in doctrine , and most holy in his life ; yet they loued their owne praise , and therefore thrust downe christ ; if wee let him alone , all will beleeue in him . they thought themselues so much dishonoured , as christ was honoured . sometimes feare of great men , or some losse , or checke , may cause this obstinate opposition . pilate knew christ was an innocent man , he washed his hands , and would haue no hand against him ; he pronounced him innocent , saying , i finde no fault in him : his wife beeing troubled in a dreame , sent him word , he should haue nothing to doe against that iust man. yet against his conscience , and his owne words , he proceeded to condemne him . why ? how could hee be so blind and wicked ? surely it was feare of caesar , and of some checke : for hee had heard them say , if thou let this man goe , thou art not caesars friend . it should teach vs to goe on vndaunted in our godly course , making no accoūt of al the malice that the deuil or his instrumēts can create vs , and neuer offer to shake hands with them ; we shall neuer haue done if we goe about to please them , we can not doe it vnlesse we wil be as bad as they , if we retaine our sauour of goodnesse , it doth but prouoke them . many men may hence see what spirit rules them , who when they heare scripture against their sinnes and vnwarrantable courses , they goe on still as a chafed colt , that cares neither for pale nor hedge , but flings ouer . these men would be loath to be compared to the deuill , but we shall see them farre worse , and the deuill not so bad as many of them . when he heares christ alledge scripture , he saith nothing against it , but was silent , he replyes not , and much lesse railes on him , as a phantasticall or precise person . but reprooue the swearer , the drunkard ; the gamester , the vniust courses of men in their trades , sabbath-breaking in masters or seruants , and doe it out of the scriptures as christ did ; wee shall haue the same measure that he had returned from the scribes and pharisies , who rayled out-right on him ; he is too precise and seuere , we can doe nothing for him ; or , what hath he to doe with our gouernement , or trades ? or , he might finde other things to speake of . thus if paul speake against diana , or whatsoeuer the crafts-masters liue by , all the citie is in an vproare against him . it seemes men are loath in their callings to meddle with the word of god , or the directions of it , else we should haue to deale with them . it were too much to sit downe silent , and goe on in sinne against the word : but to resist the word in termes , or to raile vpon the preachers thereof , goes one step beyond the deuill . take knowledge of the secret working of the deuil against the light and truth , in such as spurne against it . they cannot abide that truth and innocencie should acquit it selfe ; but though they see nothing but meekenesse , patience , and innocencie , yet will side against it , as though they had the greatest aduantage and occasion . what is the cause , that men will take part with most abiect and base persons , and bring the curse on themselues , in condemning the innocent , and iustifying the wicked in their horrible riots and misbehauiour , but the hatred they carie against goodnes ? why did the iewes band themselues for barrabas , and seek to acquit him ? was it because there was any cause of loue in him ? knew they him not to be a murtherer , and a rebell ? yes ; it was hatred of christ that made them sticke to him : & why hated they christ , but because he was the light ? some there be of that iewish generation left , to whom , if christ be weighed with barrabas , he will seeme too light ; barrabas shall carrie the credit and defence from him ; not him , but barrabas . into the holy citie , ] we come to the second circumstance in the preparation to this second assault , which is the place that satan chooseth ; set downe , . in generall , the holy citie . . in speciall , a pinacle of the temple . what holy citie this was , luke expresseth , c. . . he brought him to ierusalem , here called the holy citie . ierusalem is called the holy citie , not because of any holinesse in the place : for no place as a place is more holy then other . it is true , that we read in scripture of holy ground , as exod. . . mount horeb where moses stood is called holy ground , and moses must put off his shooes . but this was no inherent holinesse in the place , onely for the present the presence of god appearing after a speciall manner , makes a speciall holinesse to bee ascribed vnto it . neither is it called holy in respect of the people and inhabitants : for the faithfull citie was long before this become an harlot , isa. . . and christ not long after this combate , cryeth out against ierusalem , that she had killed the prophets , and slaine such as were sent vnto her , and proclaimeth a speedie desolation against her . but it was so called , . because god had made choice of this city to put his name there , . chron. . . i haue chosen this place for my selfe . hence was it called the citie of god , and gods holy mountaine , dan. . . and the holy hill of sion ; because god had chosen it , and sanctified it for himselfe , wherein himselfe kept residence and made it eminent aboue all the places of the earth . . because of the holy things which were there established , euen all the holy worshippe of god ; it was not lawfull for the iewes to sacrifice or eate the passeouer any where but in ierusalem . there was the temple built on mount moriah , wherein , i. there was the sanctum seculare , the vtter court of the iewes , and salomons porch which did rise vp by . staires , wherein christ preached often , and peter healed the lame man , act. . . and probably , where peter conuerted . soules at one sermon . in this porch was the great brasen altar for whole burnt offrings , on which altar the fire ( which at aarons first offring in the wildernes fell from heauen , leuit. . . . ) was to be kept perpetually before the lord ; the which when aarons sonnes neglected and offred with strange fire , they were burnt with fire before the lord. in this court was the great brasen sea , wherein the priests washed themselues , and the beasts to be offered on that altar , especially their feet , because they were to minister barefoot before the lord. both of them holy representations of christ ; the former of his sacrifice , who gaue himselfe for a whole burnt offering : the latter of the fruit of it , he beeing the lauer of the church , by whose blood we are washed from the guilt and power of sinne . ii. there was the inner court , which was called the sanctum , or the sanctuarie , or the court of the priests , whence the iewes were barred . there was here , . the altar of incense for sweete perfume , wherein the priests were euening and morning , to burne the holy incense before the lord , as a sweet smelling sauour vnto god , and no strange incense might be offered thereon , exod. . . while zacharie stood at the right side of this altar , offering incense to god , the angel gabriel stood and foretold the birth of iohn baptist. this was an holy type of christ , who offered himselfe on the altar of the crosse , a sacrifice of sweet smell to god his father , and through whom god sauoureth a sweet smell from all our duties . . in this court was the golden candlesticke , with seuen lamps , and seuen lights , which were fed with most pure holy oile , night and day , to lighten the whole inner court . and this was an holy type of christ , the light of the world , enlightening all his elect with spirituall and heauenly light . . in this court was that golden table , on which the holy shewbread was euer to stand , euen twelue loaues , which were to be made of the purest flower of wheat , and were to be renewed euery sabbath , the old loaues conuerted to the priests vse : a holy type of christ , in whom alone the church and euerie member , setting themselues continually before god , are nourished and preserued vnto eternall life . . in this court was that costly and precious vaile , of blew silke , and purple , and scarlet , and fine twined linnen , made of broydered worke with cherubims , the vse of which was to separate the sanctum from the holy of holies : this vaile at the death of christ was rent from the toppe to the bottome . a notable representation of the flesh of christ , which hid his diuinitie , but beeing rent asunder by his passion on the crosse , the way to heauen was laid open vnto vs. iii. there in the temple was the sanctum sanctorum , and in it the oracle , called the inner house of god , into which onely the high priest went alone once a yeare , and that in the feast of expiation , wherein all the iewes must fast and afflict themselues . a most notable type of christ : for as it was called an oracle , because god thence gaue answer in doubtfull cases ; so who is the fathers oracle but his sonne , who is the word of his father , by whom he speakes to vs , by whom we speake to him , and through whom the father heareth vs ? in this holy of holies was the arke of the couenant , and in this holy place stayed the arke almost . yeares , signifying christ the author of the couenant betweene god and vs. in which arke or chest were kept . things : . the tables of the couenant , written with the finger of god , signifying christ , who is the fulfilling of the law . . the rod of aaron which had budded , a type of the priesthood of christ , who in the world seemed a dead branch and drie , but after his death & resurrection beganne againe to flourish , and bring fruits of life to iewes and gentiles . . the pot hauing manna , a holy type of christ the bread of life , and that manna that came downe from heauen , ioh. . . in this holy of holies ouer the arke was the holy couer , called the propitiatory , prefiguring the lord iesus , whom the father hath made our propitiatory by faith in his bloud , rom. . . here also were the two glorious cherubims , set like angels on either side the arke , looking vpon the arke , figuring the holy angels ministring to christ , and earnestly desiring to looke into the mysterie of our saluation , . pet. . . these were the cheife holy things established in the temple at ierusalem , but not all : for there were beside these , the obseruation of all holy rites appointed by god , the chaire of moses , and in it the law read and expounded : there were the holy persons , the high priest with all his holy garments , with vrim and thummim , and on his forhead , holines to the lord : there were other the holy ministers of the lord , who had the lords holy oyle vpon them , of gods owne composition , with strait charge , that no other should make or vse it out of this vse . yea , here had liued the auncient kings and prophets , dauid , salomon , iosiah , hezekiah , who were speciall types of christ. in which regard ierusalem the seat of god and gods worship , is called the citie of perfect beautie , the ioy of the whole earth . . it is called an holy citie by comparison vnto other great cities of the neighbour countryes , wherein idols and deuills were worshipped in stead of god , as babylon ; or whose worship was the deuise of mans braine , and no institution of god , as samaria , cesarea , and others , . kin. . . . it is called holy in type , two wayes . . as it was a type of the church militant , of which the members are holy in part , at least in profession . for the whole church of god was gathered together . times euery yeare before the lord ; at the feasts of passeouer , pentecost , and tabernacles : psal. . . thither the tribes of the lord goe vp , and appeare before the lord. . as it was a type of the church triumphant , euen that celestiall ierusalem which is aboue , that new ierusalem into which no vnholy thing can enter , but is the eternall habitation of the holy god , the holy angels , and saints . . it was called holy , or the holy citie , because it was the fountaine of gods holy religion , which beeing first seated there by god , must be deriued thence , and sent out to all other nations . mic. . . the law shall goe out of sion , and the word of the lord from ierusalem : therefore was it the metropolis and mother citie , the heart of the earth , placed in the midst of nations by gods owne confession , ezek. . . nay , there must the pretious blood of the holy sonne of god bee shed , which must streame and runne out to the saluation of all nations ; and himselfe preached the king of the iewes , vpon the crosse as vpon the theater , in hebrewe , greeke , and latine , and that in the time of the passeouer , when there was a concourse of all the people of iewes and other nations . there the apostles must giue their first witnesse of christ , and thence must carrie it into iudea , samaria , and all nations to the vtmost parts of the earth , act. . . and . . the church of the new testament was first gathered at ierusalem , and thence by persecution scattered into all nations . in this regard it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy citie : for all the holinesse of all other cities was deriued thence . we learne out of this title , what it is that makes places and persons holy , euen the presence of god , of his word , and worship . thus the ground was called holy , exod. . . and the place where ioshua stood , when the captaine of the lords host appeared vnto him , chap. . . . whatsoeuer was in the law separated to god and his seruice , was called holy : the sabbath was holy , the priests garments holy , exod. . thou shalt make holy garments for aaron thy brother : holy , both because they were peculiar to the holy priesthood ( for none else might put them on , ) and because they were to be vsed in the holy place , ( for when they came forth of the tabernacle , they must put them off : ) and thirdly , consecrate to holy vses , and to be an holy type of christs righteousnes , a precious robe wherein all our sacrifices are offered . the flesh was holy , which was offered to the lord in sacrifice , hagg. . . for places , bethel was an holy place , when iacob saw the vision of the ladder there ; and the temple was holy . for people , the iewes were called an holy nation , and christians an holy priesthood , and saints by calling , . pet. . for persons , some are sanctified in the wombe to some speciall seruice , as ieremie , cap. . . and iohn baptist. yea , euery faithfull mans heart , is as it were an arke of god , in which are kept the tables of the law , yea the tabernacle of god , and the temple of the holy ghost , where he pleaseth to dwell . and thus was ierusalem an holy citie , so long as it continued in the true worship of god. . this appeares by the contrarie , seeing this holinesse was no further annexed to this place , then god tyed his presence to it : for when as the iewes had crucified the lord of glorie , both the temple and city , as profane were destroyed , and deliuered into the hand of the romans , and are now in the hands of the turke , a nest of vncleane and idolatrous beasts , most sauage enemies of christ , and christian profession . . that place must needs be holy , where the lord dwelleth as a master in his house ; teaching , ordering , and supplying all necessaries : where christ the holy sonne of god walketh in the midst of the seauen golden candlesticks , beeing conuersant among the flockes of shepheards : where the holy spirit of god is present to powre out his treasures of wisedome and grace , by meanes of the word and sacraments , which are his chariot , and which , not accompanied with the spirit , are but dead and ineffectuall to regeneration : where the holy angels are present to assist the ministery , to repell hinderances , to behold our order ; but especially desirous to looke into the mysteries of our saluation : where the holy saints vpon earth , are met together to seek and see the face of the lord , ioyning together in all the parts of his pure and holy worship , in hearing his holy word , receiuing his holy sacraments , preferring publikely their holy prayers , greatly by this meanes glorifying god , and enriching their owne selues : surely , this is bethel , the house of god , and the gate of heauen . this teacheth vs not to despise our assemblies , nor to think our churches vnholy for some corruptions . looke vpon ierusalem , matth. . . you shall see the eleuen tribes were apostates , there were in it dumbe dogges , isa. . . there were scribes and pharisies hypocrites ; nay , at this time the doctrine of the law was corrupted by the false glosses of the pharisies , and the temple almost a denne of theeues , full of buyers and sellers . yet for all this , the euangelist calls it the holy citie , euen when it had more corruptions in it , then the church of england hath at this day . why ? . because there was the seruice of the true god set vp in the temple , the word preached , and sacrifices offered , and the meetings of the church of god. . because as yet they had not receiued a bill of diuorcement . haue not we the word truely preached , and the sacraments for substance truely administred ? and for discipline , i will say , i wish we had the execution of so much as the church alloweth . or , when did the lord giue vs a bill of diuorce ? or , what church hath conuinced vs , that we cannot be acknowledged for a true church ? if they say , they of the separation haue ; i answer , . they haue laboured to discouer some errors , but none fundamentall in vs , nor without as many in themselues . . wee may well doubt whether they be a church or no , seeing by the profession of some of their teachers , they will not ioyne themselues to any church at this day vpon the face of the earth , and so renounce all communion with all the parts of the catholike church in the world . but we must not thinke much , if some vnstable persons forsake our communion , seeing in the golden and flourishing age of the apostles themselues , some such there were , heb. . . as for our selues , we may strengthen our selues against them by these conclusions . . we know , that the word of truth is truly preached amongst vs , which appeareth by the daily conuersion of thousands , whereas neuer was man conuerted by a word of error , iam. . . . we know , that our ministers are of god , because by them so many are begottē to god : our sauiour thought this a good reason , when he said , beleeue me that i came out from the father , for the workes sake . the blind man had good insight into this matter , ioh. . . saying , if this man were not of god , he could doe nothing : and a wonderfull thing it is , that ye know not whence he is , and yet he hath opened mine eyes . so may i say to the separatist , doest thou not know whence that minister is , who hath opened thine eyes ? . we know , that our meetings are holy meetings : . our people is outwardly called by an holy calling , and to an holy ende : . they professe faith in christ , which is an holy profession , and in charity ( if we see no open raigning sinne ) are to be iudged saints : . congregations are called holy in scripture from the better part , not from the greater , as an heap of wheat mingled and couered with chaffe , yet is called wheat . . cor. . . now ye are sanctified , washed , and iustified : but in epist. . cap. . i feare that when i come among you , my god will humble mee , and i shall bewaile many of them that haue sinned , and haue not repented of their vncleannesse , and fornication , and wantonnesse , which they haue committed . diuerse other abuses there were , yet among saints and beloued ones . . mixt congregations are holy in gods acceptation , esteeming them not as they are in themselues , but as members of christ. when israel was at the best , it was a rebellious and stiffenecked people : yet balaam said , he saw no iniquity in iaacob , nor transgression in israel , not that there was none , but that none was imputed . . we know that we haue no warrant to separate from holy things , neither for some defects cleauing to them , nor for ill men either handling them , or communicating in them . the prophets neuer made any separation in times of greatest corruption , euen when they cried out of their wickednes . . sam. . . doe so no more my sonnes ( said eli : ) ye make the people trespasse : how ? by making them loath the seruice and sacrifice for your wickednesse , v. . and when many abuses were among the corinths in the sacrament of the lords supper , yet a man that did carefully examine himselfe , might communicate of it with comfort . yea our sauiour christ was often in the temple , teaching and praying , and so were his disciples , though it was a most corrupt place . obiect . . how may i pray with an euill man , seeing god heareth not sinners ? nay , his prayer is abhominable . answ. . the speach in ioh. . . is not vniuersally true : for god heard the poore publican confessing himselfe a sinner . . though god heare him not for himselfe , yet he heares him for the people ; as balaam blessing israel , beeing both a wicked man , and speaking against his heart , god heard him for the people , num. . obiect . . but how may i communicate with a wicked minister , or with what comfort ? answ. the wickednes of the minister may some what lessen the comfort , but neither diminish the perfection of the sacrament in it selfe , nor hinder the efficacie thereof to vs ; seeing the efficacie depends onely vpon the promise of god , and the faith of the receiuer , and is no more to be refused then the gift of a king , though the conuayance be drawne by a wicked lawyer . ob. but how can he be a meanes of conuaying grace to mee , that is a gracelesse man ? answ. grace is compared to water : now may not water that passeth through a wooden or stony channell , which it selfe is so vndisposed that it cannot receiue or haue any benefit of it , make a whole garden fruitfull ? it is augustines simile . besides , i would aske , whether any could with comfort refuse iudas his baptisme . ioh. . . euen when he was a deuill incarnate . if it be said , they knew him not so to be , then belike a man may receiue the sacrament fruitfully of a secret prophane man or infidell , and the wickednes of a minister ( if it be secret ) pollutes not the sacrament ; and then it must follow necessarily , that no comfort and truth of the sacrament can depend vpon any minister ; for then none could haue any assured comfort , that they haue euer receiued a sacrament , because no man can look to the sanctification of any mans heart , and cannot certenly without reuelation know who is indeed truly sanctified . obiect . . but what say you to a dumbe minister ? he is no minister , and therefore he can performe no ministeriall action : his baptisme , is no baptisme ; his sacraments , no sacraments ; his prayers , no prayers . answ. . for themselues , i say their ministery is vnlawfull to themselues , and without repentance a certaine matter of destruction . . i cannot blame those , who with their owne peace , and the churches auoide them . . we must distinguish between such a man , and a meere priuate man : for although they be no good and lawfull ministers of god , yet because they come in the roome of ministers , by the election of the church , to whom god hath giuen power to ordaine , they are now publike persons , and ministers , though no good ones . . being thus enabled by the church to giue what they can , and bound by beeing in the place of a pastor , though he come neuer so inordinately to administer sacraments , we may receiue from him what hee can giue . . we must distinguish between a calling , and the execution of it ; for it prooues not he hath no calling of a minister , because he executeth it not . a magistrate ceaseth not to be a magistrate , or to want office , because he doth not duely execute it . obiect . but the magistrate is an able magistrate , so is not this minister . answ. a magistrate is a magistrate , who for the ignorance of his place may be called an idoll-magistrate : the substance of a lawful and good magistrate , is to be able to iudge of causes , but not of a magistrate simply , who is chosen by election of people , or by course : so it is of the substance of a good and lawfull minister of god , to bee able to preach , but not of a minister simply . and as a magistrate not able to weild martiall affaires , and so defectiue in a speciall part of his office , yet no man refuseth the good that hee can doe for peace : euen so , endeauouring in the meane time for a sufficient ministerie , and groaning vnder this burthen , which priuate men cannot cast off , i take it , the good things which they can giue , may bee taken at their hands . obiect . but by communicating with them , we communicate in their sinne . answ. he that receiueth the sacrament at the hands of a minister , who is an adulterer , neither makes him an adulterer , nor partakes of his adulterie . if we either made him minister , or communicated with his insufficiencie , which our soules groane vnder , some part of the guilt would sticke to our fingers . but we communicate onely in the lords ordinances , so farre as he is able to administer , and iustifie not the lawfulnesse of his calling , but that he only is in the roome and place of a minister , whom we cannot auoid , vnles we wil put away the lord in refusing his sacraments . obiect . hos. . . because thou hast refused knowledge , thou shalt be no priest to me : therefore ignorant ministers are no ministers . answ. . true ; no lawfull , no good ones , approoued of god , to mee . . the prophet rather giues a rule in election and deposition of such , then shewes how farre they may be vsed while they stand : so we denie not but such ought not to be chosen ministers , nor that such ought not to be deposed : but , that nothing ought to be receiued of them while they stand , we deny , especially seeing we well know , that in auncient churches there were deacons , who were assistants to pastors and presbyters in reading , administring sacraments , baptisme and the eucharist , yea and in catechising , who had not the office of pastors . all which i speak not to maintaine this foame of the church , which shee hath been too long in scumming off ; but to remooue causlesse scruples of weake consciences , who are ready to deeme all their actions nullities , and vtterly reiect sacraments at the hands of such vnpreaching ministers . obiect . . but how may i partake where open sinners are tolerated to receiue the sacrament ? doe not i partake of their sinnes ? answ. christ entred into the same temple with wicked persons , and ate the same passeouer with iudas , and was vndefiled : the prophets liued in the midst of a polluted people , and ioyned in the publike exercises of religion : and those few of the church of sardi defiled not their garments among a multitude of wicked persons . obiect . isa. . . and , reu. . . come out of her my people , touch no vncleane thing , &c. answ. if we compare the prophets precept , with his practise , wee shall easily see hee meanes not of any schismaticall separation : he calls gods people out of that wicked multitude , but where read we , that himselfe did bodily separate ? and therefore , this must be a comming out , and departing from their euill , not locall , but morall : q.d. . haue no fellowshippe with their vnfruitfull workes . . doe not countenance them in their euill . . reprooue them . . touch no vncleane thing , that is , consent not to any wickednesse among them . but , . it is one thing to touch the holy things of god , another the vncleanenesse of men . . separation from the wicked in body is impossible , except we will goe out of the world . the disciples could not be rid of iudas , vnlesse they would depart from christ himselfe . . vnles they can prooue an established idolatry among vs ripe to the plague , as in babylon , they cannot prooue a separation in bodie and minde . . of this separation a reason is giuen , not because they cannot partake in any holy thing , while the wicked are in presence ; but , least ye be partakers of her plagues . obiect . . cor. . . if any be a fornicatour , or couetous , or an idolater , or a drunkard , or an extortioner , with such a one eate not . a little leauen leaueneth the whole lump . answ. . the place is meant of priuate familiarity and amity , so farre as a man is not bound , or tendeth to the countenancing of his sinne . . it implyeth that he ought to be excommunicate , if he heare not the churches admonition , ( as the whole context will shew ) and so cut off from christian communion for the time . . if a man were excommunicate , some were bound to eate priuately with him , as his wife , children , and seruants : for these are necessarily bound , and doe not countenance him . . a man may and must eate sometimes with notorious wicked persons ; as suppose a man in the same ship , or prison , or army , and can haue no meat but among vile wicked persons , here a man may not refuse it , least he famish himselfe . so at the lords table : such as admit wicked persons , hauing power to repell them , communicate with their sinne and countenance them therein : but a priuate person , whose soule is vexed with their sinne , and doth what he can to redresse it , but cannot , is not polluted by them ; he is forced to eat with them , he may not starue his soule . as for that , a little leauen leaueneth the whole lump , the apostle speaks it to the gouernours not to suffer such wicked persons , and prouoketh onely priuate persons , the peeces of that lump , to be the more watchfull ouer themselues , but not to refuse gods ordinances for them : and as neither that church of corinth ceased to be a church for suffring that wicked man ( for the apostle honours them with that style while he checketh that sinne , ) so neither doe particular members cease so to bee for that such are suffred , much lesse . looke to thy owne soule : the apostle wisheth euery man to examine himselfe rather then others . obiect . . but how can i heare the word with profit from a wicked man ? answ. . a wicked man may preach saluation to another , and damnation to himselfe ; as iudas and the builders of noahs arke . a statue may point another the way , but it selfe stand still . . an instrument hath all his efficiency from the first moouer , who is god himselfe : a knife without motion will cut if the hand will vse it . . the word is like the light : now as the light of the sunne is not defiled , though it passe through the dirtiest places , so the word is not polluted through a wicked preacher . . looke to thy owne disposition , that thy soyle be good as the seed is good , take the benefit of the sunne and raine , and it is no matter whether the hands be cleane or foule that cast and disperse the seed . . let preachers consider what a barre it is to all their labour to be scandalous , couetous , disdainefull , enuious , noted for gamesters , companions , &c. how their example doth more harme then their teaching can doe good ; with how little power or preuailing he can point his finger to other mens sores , which euery one can point at in himselfe ; what an odious thing it is to make gods people to loath gods ordinances , because of him ; and what a woefull case it is that paul intimates of such teachers , who preaching to others , themselues by disobedience become cast-awayes , . cor. . . rules to auoid entangling and seduction by separatists perswasions . . labour for wisedome to discerne betweene maine truths in doctrine , and inferiour in discipline ; as knowing that ierusalem was the holy citie before nehemiah builded the wall of it : between the person and the place , not condemning the place for the person ; betweene the thing and the vse , and condemne not the vse for the abuse ; betweene offices and executions , substance and circumstances ; the beeing of a thing , and the well-beeing of it . . labour to reforme thine owne heart first , for that is in thy power to amend ; and then thy owne family ; and , if it be in thy power , goe further to the house of god : but if thou beest a priuate man , and this be not in thy power , thou must turne thee to prayers and teares ; and yet so striue in seeking the well-beeing of things , as by vnthankefulnesse thou loose not the comfort of the things themselues . . be low in thine owne eyes , suspect thy owne iudgement , condemne not , much lesse contemne those that are not euery way as thy selfe . pride and contention of spirit are inseparable ; and it is folly to looke that men who haue a different measure of grace , should not differ in iudgement , and though they walke in the same way , yet not after the same manner . . testifie thy selfe a sound christian by the badge of christ , which is loue : by this shall all men know that ye are my disciples , if yee loue one another . studie to be quiet ( saith the apostle , ) and followe things that concerne peace . loue will make the best euen of bad things , and giue a charitable construction of things doubtfull , and pity and pray for such as erre howsoeuer , and much more if they erre of ignorance . this doctrine teacheth vs , that the way to sanctifie a mans person or family , is to set vp the worship of god in his heart or house . . thy heart must be the temple of god , yea as the arke within the sanctuarie : in the temple god was daily worshipped , there were daily sacrifices offered , the scriptures read and expounded , and prayers preferred vnto god from his people . thou must get proportion in all these , if thy heart be gods temple : thou must priuately , yea secretly apart daily worship god with personall worship , daily offer the sacrifices of praise and thanks for personall blessings and deliuerances , daily preferre thy personal praiers , daily apart read and apply the scriptures to thine owne vse : for thus must it be in gods temple . and further , thy heart must be as the arke , wherein were kept the tables of the law , written with gods owne finger : endeauour in obedience to all gods commandements , intreat god to write his law in thy heart , that thou mayest neuer depart from it . thy heart as the arke , must keep the pot of manna , a type of christ the food of life ; close christ within thy heart , and hold him as thy life neuer to part with him : for that pot figured the sacraments , in which christ is propounded the food of the soule . thy heart as the arke , must containe aarons rod that had budded , signifying the discipline and gouernment of christ , vnto which thou must subiect thy selfe : let this rodde flourish in thee , and stoope with reuerence and feare to this scepter . . thy house and family must be sanctified also , by setting vp and preseruing gods worshippe there . wee read of some of the saints , who had churches in their houses : euery christian professing holines must haue the like care & endeauour in such family-exercises as god hath prescribed : as , . in diligent teaching and instructing the family , partly in reading , and partly in deliuering precepts out of the word . it is gods commandement , deut. . . to whet the law continually on our children , and train them vp euen from childhood in the scriptures . the benefit whereof shall be , . to fit them for the publike ministry : . to cause the word to dwell plenteously in them : . it is a notable means for their growth in godlinesse , and to containe them in good order . . in calling them to account for things deliuered , by catechising , pitifully neglected in families , who yet would be thought to be gods people . this is the driuing of the nayle to the head , to sticke the surer . it workes care in those , who easily reiect good meanes . it hinders vaine thoughts , words , and exercises . it banisheth much folly and ignorance , that is bound vp in the hearts of children and seruants . . in applying the workes of god past or present , on our selues or others , to mooue them to confidence and trust in god , by the workes of his mercie , and to feare to offend by the workes of his iustice : and by this meanes , the seeds not onely of true religion , but of good conscience , shall be sowen in them betimes : this was holy abrahams practise , for which god would not hide his secret workes from him , gen. . . . in daily priuate prayer with the family , at least euery morning and euening solemnly on our knees , making confessions of sinnes , and requests to god , together with thanksgiuing . psalm . . . euening , and morning , and at noone , will i pray and make a noyse . daniel three times a day prayed , and praised god in his house , as he was wont , chap. . v. . the excellent vse of which , is the opening of the doore of gods treasury to the family , by which it is enriched with the best blessings of god. besides , the lord shall hereby haue some honour , that is due to his mercie vpon the family . . in edifying the family with psalmes and melodie to the lord , as it is col. . . in these daily duties doth the sanctification of a family consist . whereunto we may be perswaded by these motiues : . in that they are the practises of men fearing god , such as ioshua and his house , cornelius and his houshold . . in that by these exercises the family shall not onely be sanctified , but also blessed ; as obed edom and his house for the presence of the arke . . what madnesse is it , to reiect and banish gods word and worshippe out of doores , and yet thinke god is there ? nay , where sound grace comes , there is the spirit of prayer and supplication in euery family apart , zach. . . and where this worshippe of god is not set vp in families , there is nothing but a conspiracie of atheists , and a wicked brood bringing gods iudgements on themselues , and the busines passing through their hands . ierusalem is called holy , beeing once sanctified to the lords vse ; which teacheth vs , that we should reuerently both conceiue and speake of all such things as are set apart to the lords vse . . some persons are consecrate to the lord , as the tribe of leui , of whom the commaundement was , thou shalt not forsake the leuit all thy dayes . and the prophets : touch not mine annoynted , and doe my prophets no harme . so in the new testament , the minister that rules well , is worthie of double honour : yea , if the widowes which were set apart to inferiour offices about the poore , must be honoured , . tim. . . much more the minister that standeth in gods place and stead . heb. . . obey them that haue the ouersight of you . thus cornelius reuerenced peter , and the eunuch philip. nay , not onely the minister , but euery beleeuer is separate to god , and sanctified to carrie the couenant , and hath the annointing of the spirit ; which the lord acknowledgeth on them , and speaketh reuerently and louingly of them , calling them his holy ones , yea the apple of his eye . they see not this , who can persecute and reuile them for hypocrites , and count them as the apostles ( whose doctrine they professe ) the scum of the world . . some places are for their vse to be accounted holy , because god is there present in his worship , as the places of our meetings ; not that any inherent holines is annexed to the place , or cleaueth to it out of the action of gods worship ; but while god is present in his worship , we must account it holy ground , and the house of god. when god appeared in bethel to iaacob , he said , how fearefull is this place ? surely it is no other then the house of god. wee must therefore put off your shooes with moses , that is , our base and vile , our sinnefull and sensuall affections , yea our lawfull ( if earthly ) thoughts , when we come to this holy place . looke we bring no thoughts with vs vnbeseeming the place where god is , separated from other common places to holy vses . looke that in this place we vse no gesture or behauiour , vnbeseeming a man that hath busines with god beeing present . to sit talking , or sleeping , or laughing , or gazing , sutes not with this place . and further , if god please to account the very places holy for the vse , and presence of god in this vse ; what shall wee thinke of them that conceiue so basely of them , as they would loue a parish better , in which is no church ? others profane them with base practises , and vnconscionably suffer them to fall or decay , and will be at no charge to make or keep them handsome , sweet , and beautifull . styes were fit for such swine : as their affection is , so is their deuotion . . the holy ordinances of god must not be touched but with holy respect and reuerence : of which it is said , it is not safe to play with holy things . . the word must be receiued , read , heard , spoken , as the holy word of god. to make iests of scripture is a wicked practise . god lookes graciously on him that trembles at his word , isa. . . as good iosiah , whose heart melted , hearing the words of the law . so the names and attributes of god , are neuer to be vsed in friuolous admirations ; but euery knee must bowe vnto him , phil. . . neither ought we to laugh at gods iudgements on others . . an oath is one of the holy ordinances of god ; and to sweare in common talke vainely , is not to shew reuerence to this holy ordinance . sweare not at all , that is , vncalled , matth. . . . neither beeing called , but in truth , iustice , and iudgement : for an oath is appointed to decide controuersies , which other meanes cannot . how few consider whether the matter be worth an oath , or whether they be called to it , or whether it might not haue been better passed by yea or nay , or by a bare asseueration ? a wicked man is described by beeing a swearer , eccl. . . but a godly man not onely not sweares , from which a man by education or ciuilitie may abstaine , but also feares an oath , in what companie soeuer he is , or what occasion soeuer he hath . . a lot is another special ordinance of god , to decide a controuersie from heauen by god himselfe , when all means on earth fayle . therfore lots must not be vsed without great reuerence and prayer , because the disposition of them commeth immediately from the lord , prou. . . and not but in great matters , not for recreation : for it is said , to cause contentions to cease among the mightie , pro. . . neither doe we read that it was euer vsed , but in very great things , as the diuiding of the land of canaan , the election of high priests and kings , and the surrogation of matthias into the place of iudas . hence it followes , if dice and cards be lots ( as i thinke they be ) that all play by them is vnlawfull . . some times are sanctified aboue other , as the sabbath day , all which must be passed holily , with much reuerence and respect , both remembring it before it come , yea reioycing in the approach of it ; and when it is come , to sanctifie it ; . in our hearts : for externall obseruation of the sabbath , without inward holinesse and affection to the duties of gods seruice , is hypocrisie . . we must not meddle with any part of the duties of our ordinarie calling : for that is no holy thing . . much lesse trauell to markets or faires : but euery man must stay in his owne place , exod. . . neh. . . to . ▪ least of all must we set any part of it apart to our recreations : these be no holy things : sports are inferiour to our lawfull callings , which are to be laid aside , farre from holy things , and vnsutable to the lords holy-day . the like ( if not more ) may be said against pampering a mans selfe and others , by feeding or feasting , and of drinking , or any such wicked passing away the sabbath . the same also is to be spoken of a day of feasting , or publike thankesgiuing , which haue the reason of a sabbath . of these , and all other gods holy ordinances , wee may say as the voice said to peter , what god hath sanctified , pollute thou not . a place is no longer holy , then god and his worship is present . was ierusalem a holy citie ? how then is the beautifull citie become an harlot ? how is it , that this citie which was the seat of gods worship , and the habitation and collection of the s●ints , is now an harbour of turkes and infidels , ouerrunne with turcisme or idolatrie ? surely , because the cause of this holinesse ceased ; the worshippe of god was corrupted , the sonne of god despighted , the gospel of god reiected , the saints of god murthered , the day of visitation neglected . and therefore , they beeing infinitely departed from god , and his pure worship , god departs from them ; and god beeing gone , the place ceaseth to be holy . bethel , while the vision of the ladder lasted there , was an holy place , and so long as gods worship continued there : but when it admitted the pollution of idolatrie , it must bee called bethel no more , but bethauen . when the congregation of israel brought the arke from gilgal , and set it vp in shilo , then was shilo the standing house of god , the seat of religion and iustice which god had chosen , iosh. . . but for the sinnes of this place , the lord reiected it ; as ier. . . goe now to shilo , into my place where i set my name in the beginning , and behold what i did vnto it for the wickednesse of israel : if we will knowe what , looke . sam. . . when by the villanie of elies sonnes , and outrage of the people , the lord was prouoked , he gaue israel into the hands of the philistims , there were . footemen slain , the arke was taken , hophni and phineas slaine , eli the high priest brake his necke ; then did the glorie depart from israel , and the ark neuer came at shilo more . so the temple at ierusalem was holy , the citie holy , so long as they continued in the true worship of god ; but after they crucified the lord of life , both citie & temple as profane were destroyed ; so as ierusalem , although the holy citie of god , if her filthines be found in her skirts , she shall be bad in derision , lam. . the most beautifull rod , if held out against god , shall be broken : yea , the temple of god , if it become a denne of theeues , god will depart from it . for what is it that can tie god to any place , but his own worship , to which he hath tyed himselfe by promise ? let not the vaine romanist boast of the pretended chaire of peter , from which god cannot possibly depart . can god depart from shilo for the sinnes of priests and people , where first he put his name , and can he not depart from rome ? can he depart from the holy citie , where he promised he would rest , and can he not be driuen from the great citie of the whore , to which he neuer made any such promise ? can he depart in displeasure from her , whose foundations were layed among the holy mountaines , psal. . . and can he not depart from the whore , that sitteth vpon seuen hills ? shall bethlehem where christ was borne , be forsaken , and cannot babylon where christ is daily crucified ? nay , the lord is long since departed from her , and her finall confusion is at the doore . and if ierusalem , once the holy citie , but now a cage and nest of vncleane saracens and turkes , be left of god , what a superstitious error preuailed in former times , wherein such bloody battells were fought for the recouery of the holy land , most superstitiously putting religion and holines euen in the place it selfe , after all the holy things were profaned , and god himselfe departed ? the euill successe of such battells euer shewed , how god was offended with such superstitious warres : and another mischeife by them oppressed the christian world to keepe it in blindnesse : for the pope making his aduantage of this blinde deuotion , if any king or prince in christendome stood betweene him and his proceedings , one way or other he would send him out of his owne country in expedition for the holy warre , and there hold him till hee had effected his owne designes in that princes countrey , and so strengthned himselfe in all lands , as histories manifest . let vs not beare our selues as though we had god so sure , as the papist thinkes he hath him in a boxe , or pretend any vaine priuiledge that we haue to exempt vs from danger : true it is , we haue the word with peace , liberty , and protection ; but the feare is , that our security and deadnes of heart , with dissolutenes and profanenesse in behauiour , will forfeit all . god sendeth ierusalem to shilo , saying , trust not in lying words , saying , the temple of the lord ; but amend your waies , and i will let you dwell in this place : but if you will not , goe to shilo , and see what i did to it , and looke for the like . so now god sends vs to ierusalem , that we may consider what he did to it , beeing once the praise of the earth : and if the same sinnes be found in vs as were in ierusalem , the lord will doe no other with vs , then he did with it ; euen as he threatned , . kin. . . he will stretch ouer vs the line of samaria , that is , bring the enemy in our neckes ; and the plummet of the house of ahab an idolater ; take away his holy things , and exchange them with filthy idolatry , and wipe vs as a man wipeth a dish , euen turne vs vpside downe . what were the sinnes of ierusalem but pride , idlenesse , fulnesse of bread , and contempt of the poore ? in all which england doth equall , if not goe beyond ierusalem : and yet we charge our selues as little with our sinnes as ierusalem did . and if we looke to the immediate causes and forerunners of ierusalems ouerthrow , and compare them with our land , we shall see it high time to looke about vs : for , i. in generall , ierusalem had grieuously sinned , and therefore was had in derision : lam. . . her sinnes were great , many , of long continuance , with treasured wrath ; and all this in a place of such meanes and light . now no place in the world hath more meanes then we , we are farre beyond ierusalem in meanes , and therefore farre beyond her in sinnes . ii. more specially : . they did not heare the words of gods seruants the prophets , nor obey them ; therefore the lord made that house like to shilo , ier. . . and hence ierusalem afterward had time enough , but too late to charge her selfe with rebellion , lam. . . and to acknowledge the righteous iudgement of god against it . neuer were the oracles of heathens despised so amongst them , as gods holy word is generally of our people ; no man almost lets it come neare his heart , a manifest argument that god will one day speake so as he will bee heard . . ierusalem would not take knowledge of the day of her visitation , as appears in luk. . . and matth. . . therefore her habitation was made desolate . as little know we the worth of our blessed means : but perhaps we may know it better in the want of them . . ierusalem remembred not her latter end , therefore she came downe wonderfully , lam. . . she was carelesse and neuer considered the account she was to make of her liberties , and so hardned her selfe in sinne , and grew to contemne the good meanes shee had , through the daily custome of them . this also was the immediate forerunner of niniuehs destruction , zeph. . . this is the reioycing city , that dwelt carelesse and said in her heart , i am , and there is none besides me . how is she made wast , and the lodging of beasts ? euery one that passeth by her , shall hisse and wagge his head . and the reason is , she bore her selfe vpon her priuiledges , her holy things , her strength , wealth , populous and flourishing estate , specially vpon the promises of god , which they peruerted , beeing all made with condition of obedience , which they had long before forfeited : yea so likely and constant an estate she had , as none in the world would haue beleeued , that the enemy should haue entred the gates of ierusalem , lam. . . so as he came vnlookt for . the same is our conceit , we thinke our staffe so strong that it can neuer bee broken , we remember not what is the end of security : when men cry , peace , peace , comes sudden warre . . ierusalem had two sorts of prophets in her : first false prophets , which flattered them and sought out vaine things , false prophesies and causes of banishment , lam. . . such was hanani , who opposed ieremie , and said the lord would within two yeares breake the yoke of the king of b●bel , ier. . . and ahabs false prophets would bid the king goe vp to battell against gods commaundement , and prosper . this was one cause of her ruine , lam. . . for the sinnes of her prophets and priests : not that the people had not sinned , but when leaders , and such as should preserue purity of religion and manners , are so corrupt , it argues a generall corruption running downe from the head to all the members , which must needs bring the whole to a consumption . a second sort were faithfull and sincere , and the entertainment of these was such in ierusalem , as god most seuerely reuenged . ieremie was cast into the dungeon , micaiah into prison , nay our sauiour challengeth ierusalem of such cruelty against the prophets , as did bring all the righteous blood vpon them from abel vnto zachariah , matth. . . but of all crueltie they filled their measure in crucifying the lord of the holy prophets : matth. . . the housholder sent his seruants to receiue fruits , but they euill intreated them , and beate some , and slew others : at last he sent his sonne , saying , they will surely reuerence my sonne : but they said , this is the heire , come let vs kill him , and the inheritance shall be ours . now what will the housholder doe ? hee will certainly destroy those wicked men , and let out his vineyard to others . expressing plainely in this parable , gods dealing with ierusalem , and theirs with him , and what was the immediate cause of their destruction . a dangerous thing it is to wrong the faithfull ministers of god : doe my prophets no harme , saith the lord : and to persecute christ in his members , shall not bee vnreuenged . . ierusalem had many warnings before their vtter ouerthrow . it was besieged by pharaoh necho , by senacherib in hezekias time , in rehoboams time by shishac king of egypt it was sacked and ouerthrowne , . king. . . it was subdued thrice by nebuchadnezzar king of babel , twice vnder ioakim , and the third time vnder zedekiah , the citie was wasted , the temple burnt , and the people captiuated into babylon , . king. . and . after seauentie yeares , when by the permission of cyrus king of persia , the temple was builded by zerubbabel , the citie by nehemiah , and the law restored by ezra , and the lord came againe to his temple : yet being againe prouoked , some yeares after it was taken by antiochus epiphanes king of syria , the law burned , the temple profaned , the daily sacrifice remooued , the sanctuarie of strength polluted , and the abhomination of desolation set vp , as daniel had foretold , chap. . v. . and made a wonderfull effusion of blood . after this , the citie and temple was reedified by iudas affomanaeus , and began to flourish : but it was not long , before it was again taken by cu. pompeius , a romane captaine , whom aristobulus called to help him against his brother hircanus for the priesthood . all these were faire warnings , whence they might perceiue , . how righteous the lord was in not forbearing their sinnes : . with how little reason they could stand vpon any outward priuiledge , if they would goe on in prouoking the lord : . how loath the lord was to reiect them vtterly , if by any meanes they could be reclaimed . but when no meanes would doe them good , the lord giues them to vtter desolation by titus and vespasian , who ruinated the city , defaced the temple , and left not one stone vpon another , as christ prophesied , matth. . . and since that time it hath euer beene profaned , and in the hands of the greatest enemies of god and man , next satan himselfe ; polluted with most horrible idolatries , the iewes driuen from thence into all lands , and in all lands vagabonds , the blood of the sonne of god lying vpon them and their children till this day . oh the patience of god towards vs ! the many warnings and threatnings that we haue had , by many treasons , conspiracies , sundry open and secret practises of our enemies , by sea and by land ! ( remember . and . ) by sundry plagues of many kinds , and euerie day renewed , renewes some warning or other : and yet , how fall we backe more and more ? how strong are the papists ? how bold ? how malicious and furious , as mastiues that haue bin long in the chaine ? oh that we were so wise , rather to take example by others , then to be made examples to others ; and to take warning by others harmes to preuent our owne ! why should we think our selues so safe from the touch of this doctrine , or exempted from the lot of all churches and lands ? where was there euer a more holy place , a more holy citie , a more holy temple , then at ierusalem ? yet by securitie departing from the lord , the lord left them . what church in all the world , whose flourishing estate hath alwaies lasted ? cast we our eyes vpon the churches planted by the apostles themselues , that of rome , corinth , galatia , ephesus , the churches in asia : they had their times , but knew it not till it was too late : now all are become dens of theeues , and sunke downe into the deadly poyson either of mahometisme or antichristianisme . it was the ouersight and ouerthrowe of the most renowned churches , neuer long to prize their liberties in the presence of them , but had leaue a long time to bewaile their absence . time was when ierusalem had god neare them , his prophets , his law and oracles , her nazarites purer then snow : but not long after , there was neuer a prophet left , neuer a signe , her nazarites blacker then a cole , the waies of sion forsaken : oh now for one prophet more ! time was when they had the sonne of god among them , and his apostles , and the sound of the blessed gospell was first offered to them : but not long after christ and his apostles , the note was altred , and the case changed : for the sonnes of peace , and ministers of peace , they heare of titus and vespasian , of wars and bloodshed , of famine and death meeting them a thousand wayes . now time is , we haue god neare vs , and christ his sonne , and the ministers of reconciliation , and we know not our happinesse . time may come , when we may wish one good minister in a countrey , one sermon , one holy sabbath spent as we haue seene many with too much neglect : a lent may come for this long ope-tide . the lord knowes how little we desire the day of vengeance , neither can we prophesie ; but blessed is that man that seeth the plague and hideth himselfe , whereas the foole must goe on to punishment . the second thing in this second circumstance , is the speciall place , namely the pinacle of the temple . ] the temple was the highest place on the mount moriah , and the pinacle was the highest place of the temple , to wit , a battlement about the toppe to keep from falling down , deut. . . called pinacles from their sharpenesse , as our pinacles are the sharpe tops of our buildings , or spires . satan makes choise of this place ; . as fit to his temptation , the scope and aime whereof we shall see afterward . . beginning a new temption , he changeth his place , to see if thereby hee can change christs minde : so did balaam , to see if any place would serue him to curse gods people , shift from place to place . and it is not vnlike but our dicers and gamesters haue learned this of the deuill , when the play runnes against them , to shift places for better lucke , as they say . . the place was full of danger to stand vpon , and much more for the height to fall from . . the temple was an holy place , dedicated to gods worship and seruice ; what hath sathan to doe there ? but he takes vpon him , as though hee had to doe euery where , and can stand among the sonnes of god , against the sonnes of god. it may be christ will thinke himselfe priuiledged there , as the pope in his chaire , that hee cannot erre what euer he doe . or if he can abuse the temple , to make it a meanes of the ouerthrow of the sonne of god , he shall with one worke both dishonour the father so much the more , and destroy the sonne . satan either fits his temptation according to the place where he findes a man , or drawes him to a place fit for his temptation : both which we see here against christ ; beeing in the wildernes hungry , satan fits his temptation to the place , to make stones bread ; and now beeing to assaile him with another kinde of temptation , he drawes him into a place fit for his temptation . this subtilty of satan we may obserue in the first temptation of all : there was but one forbidden tree in paradise , and there satan fits his temptation to the place , to eate of that . so he findes peter in the common hall , there he tempts him to deny his master , a place most fit for it , where all else denied and abused him ; and , if hee should not so doe , hee should bee in like danger : nay , he not onely fitted the temptation , but also drew peter to the place . . satan doth not vse all temptations in euery place , but such as he will haue some aduantage in by the very place it selfe : hee knowes it were bootlesse , if the place aswell as other circumstances be not fitted to him . it had beene in vaine to haue tempted cain to slay abel in his fathers house : but he drew him into the field after him , and so preuailed . he knew ioseph was a most modest and chast man , and it had beene in vaine to haue mooued him to vncleannes , so openly as he did zimri and cosbi at the doore of the tabernacle of the congregation , or as openly as absolom who defiled his fathers concubines in the sight of all israel : and therefore he sets vpon him in a secret chamber . he knew it was no fit place to tempt noah in the arke , in the middest of the waters , when there seemed but a steppe between him and death : but , sitting vnder the vine in his vineyard , he was easily ouercome with it . while dauid was in his flight before saul in caues and wildernesses , it was bootlesse to tempt him to follie , he had no leasure , his thoughts were taken vp in holy prayers and consultations with god ; but when hee was on his pinacle , on the top of his turret , the place was fit to spie bathsheba and haue her fetcht to him , and so the sinne was finished . . satan knowes , that sinnes are of diuers sorts , and though all bee workes of darknes , and so should flie the light , and walke in solitary and priuate places , as extremities on the left hand , thefts , murders , adulteries , &c. yet some other are best brooded in the light and places of publike resort , as pride , prodigality , and a number of riots and open disorders : for example ; herod swore an oath to giue herodias whatsoeuer she asked , to halfe his kingdome : when she asked iohns baptists head ( which was an heinous murder of them both vpon an innocent man ) the very fitnes of the place brought it forth . great men often sweare hundreds of oaths in a day , and forget them presently , if they were made priuately : but because herod had sworne amongst the people , for his credit sake , and for them that stood by , iohn must presently loose his head . . the largenes of satans commission giues him leaue to make choise of what place he list , and thence to make his best aduantage : no place is priuiledged , for he compasseth the earth , and is the prince of the aire , and stands sometimes in the presence of god , to get leaue to afflict the children of god ; so as there is no desert so solitary , no pinacle so high , no citie so holy , no temple so sacred , but satan dares and can euen there watch gods people a mischeife : nay in paradise hee tempted adam , and iudas at christs owne table . this may aduise vs to keep our selues so farre as we can from places of probable danger , which satan hath after a sort fitted for temptation . some places are drie and barren , no goodnes is there exercised , or to be had , nor to be done : in these places the euill spirit walketh , there he haunts ( as we see in the parable : ) and therefore our rule must be this : where we can neither doe good , nor take good , those bee no places for vs. many ciuill mens houses , how is the time eaten vp in vaine and idle speach , and the most tolerable talke is worldlines , and the talke thereof is endles . obiect . what hurt is in that ? sol. yes , it is a dry place , and it cannot be answered , when euen this shall shoulder out better speach . other places are not onely emptie of good , but filled with euill , that as hardly shall a man come safe out of them without some poison or corruption , as out of a plaguy or leprous house : for how can a man be safe where satans throne is ? as , . places of idolatry , where a man must either shew his dislike , or else giue a secret consent . men can goe into places where the horrible idol of the masse stands , and keep their hearts to god : but commonly god giues such vnwarrantable boldnes a checke , and experience shewes what a tang it leaues after it . . king. . . ahaz went vpon another occasion to meet tiglah peleser king of ashur at damascus , and onely seeing an altar there , he was so in loue with it as he sent to vriah the priest the patterne of it , and the fashion , and whole workemanship of it to haue another like it in all points , against gods commandement . and how hath a secret infection poisoned a number of our trauellers , who falling in loue with romish idolatry , haue brought the fashion , and patterne , and workemanship of it ouer with them , and that because they runne vnwarrantably into places of danger ? so how dangerously doe men runne into great papists houses , where there are a thousand allurements and entisements , pure religion scorned , belied , and all to besmeared with shamefull lies and opprobrie , and the contrary magnified and extolled as the onely truth ; yea the scriptures themselues not lesse abhorred then the theefe hates the gallowes , and thrust downe vnder mens deuises and popes decrees , yea the word of saluation condemned and burnt ( as they were of old by antiochus and maximinus ) as the books of heretikes ; and the godly professors scoffed vnder the style of scripturers and bible-bearers ? men think it no danger to be familiar in such places , to be seruants to such masters ; which is to lead themselues into temptation . alasse , what communion is there betweene light and darkenesse , betweene christ and antichrist ? . not onely places of spirituall whoredome , but also corporall : if satan get a man into such a place , he hath his snares and bands , her lippes are snares , her hands as bands , her words are cordes to draw a man in as an oxe to the slaughter . how can a man auoid the vncleane spirit in such foule sinkes as such places be ? pro. . . my sonne , keep thy way farre from her , and come not neare the doore of her house : and . . hee that goes in to her , besides that he destroyes his owne soule , he findes a wound , and dishonour , and a reproach that shall neuer be put away . and the same commandement , that hath forbidden any euill , hath forbidden also all the occasions of euill . . we must auoid drinking houses , gaming houses , and places of such rude and hellish resort . how suddenly are minds corrupted in bad company ? what quarrells and causlesse blowes ? what vaine and ribaldry speach , which corrupteth good manners ? what expense of precious time ? what riot of goods ? what wa st of wit , and losse of reason it selfe is commonly in such places ? so that a good minde sees himselfe in a little hell while he is there : and where lodgeth satan , if not in such houses , which are seruants to euery mans sinne , and where are baits and snares , which are enemies not onely to christianity , but euen to ciuility and humanity it selfe ? there satan hath one roome filled with swearers , an other with scoffers , a third with drunkards , a fourth with gamesters ; and all his roomes are full of idle and disordered persons , who for the time haue cast vp their callings , and are at leasure for any worke of the flesh which their master the deuill will now employ them in . . adde hereunto the places of stage-plaies and enterludes , places of as great danger as any of the former , satans schoole-houses : there you shall heare oaths , and lies , and scoffes of base varlets against not onely their betters among men , but of god himselfe , and his holy religion : there you may see sinne acted and represented , which ought not to be named among saints : there you shall see men wearing womens apparell , and perhaps women mens : there you shall see men trauelling of child , as one said of nero beeing an actor in a tragedie , to which his part called him ; and all kind of adulterous behauiours , and such shameful gestures and actions , as the light of nature hath descried and condemned . what shall i speake of that lewd and wicked dauncing of young men , in the habit and gestures of women , like herodias : which what an incentiue of lust it is , may easily be conceiued in herods example : and the poyson of amatorie kissing of beautifull boyes , is vnto lust as fire to flaxe , or oyle to fire . and least you should thinke i did wrong thē in calling these places the deuils schooles , cyprian doth no lesse , accounting the stage-player ( teaching boyes to bee effeminate , by instructing them how to play the women , and to expresse wanton gestures ) to bee the deuills vsher. all these are places of certaine perill , where no man can misse the tempte● : if he can draw men into these places , he will not faile to fit them with temptation . let vs therefore make a couenant with our eyes , not to behold such vanities and lustfull spectacles ; and with our feet , not to wander into such by-paths ; and with our selues , to auoid the very appearance of euill . it will sort well with our weakenesse , to auoid temptation , to pray against it , to watch our selues least we be ouercome , rather then to follow , and much lesse to goe before the tempter . but if we must needs come in such places , as are fitted aboue others for temptation , then must we fence our selues more strongly against such temptations , as the custome of the place offereth . quest. how may we doe so ? answ. by obseruing these rules . . in all places put we on our christian armour , without which christian life cannot stand . when a man goes among thornes and stubbes , had he not need haue his shooes of the gospel on , if hee would not be pricked and peirced to the heart ? or if a christian want his sword , how should he cut the bands of sinne in sunder ? how should a souldier stand in the houres of skirmish , without his corslet and brest-plate ? or how should he quench or repell the fierie and furious darts of satan and his instruments , if he want the sheild of faith ? that man that puts on this armour of god , shall ouercome all difficulties , and stand where many haue fallen : for he hath with him the victorie that ouercomes the world . . in all places lay hold on all opportunities to doe good , as satan doth to doe euill . he that hath goodnes in him , shall come in no place but he may finde some fitnes to communicate it . if in places of good resort , men may and ought to make gaine of that occasion . can good men meet , and not be better one for another , whereas the wicked cannot meet but be worse ? here a man may . obserue gods graces in others , to be a patterne to himselfe . . draw out vnderstanding of them , by godly and fruitfull questions , or conference : pro. . . . stirre vp others to diligence in going forward , and to greater loue , heb. . . and inoffensiue walking . others may be ignorant ; and here is occasion for thee to pity them , and open thy lips with wisedome to feed them , pro. . . others may be dull and slow in gods wayes , and these must be prouoked and encouraged . others by infirmity may be going astray , and thou perhaps mayest be a meanes to turne him , and winne a soule . others may need an exhortation , an admonition , a louing and brotherly reproofe : or may neede comfort : a wise man may now watch occasion not onely to preuent satans baits , who would keep christians from doing the good they can , but also to acquit himselfe in all places to the good of others , and his owne comfort . . in places of bad resort , or scorners , if our calling lead vs into them , let vs take with vs the exhortation of the apostle , . pet. . . take heed ye be not plucked away with the error of the wicked , and fall from your owne steadfastnes . and besides , . let vs grieue , that we are fallen into such company . . let vs thinke of some good or speciall worke of gods mercy or iudgement , fresh in memory . . if there be apparant euill , either giue apparant token of dislike ; or in a wise and peaceable manner , so speake as gods honour be not by our silence troden downe . . if there be no opportunitie or place for good , depart with all speed , prou. . ver . . and beware of falling into the like company againe . tooke him vp , and set him on the pinacle . ] the third circumstance in this preparation , is the manner how christ was conuaied to ierusalem ; then the deuill tooke him vp into the holy citie , and set him on a pinacle of the temple . some of great learning and pietie hold , that christs presence in the holy city , and on the pinacle , was onely in vision , and not corporall . their reasons are these : . some of the prophets thus are said in vision to goe from place to place ; as ieremie must goe to the riuer perath , and backe againe , c. . . and , ezec. . . the spirit of god tooke me vp , and brought me in a vision by the spirit of god into chaldea : and , . . and tooke me by an hairy locke of my head , and the spirit lift me vp betweene the earth and the heauen , and brought me by a diuine vision to ierusalem . . because the euangelists say , that the temptations were in the wildernesse , and therefore could not be actually in the holy citie , or on a pinacle , but in vision . . because luke saith , that the temptations beeing ended , christ returned into galiley , namely from the wildernesse . but it seemes , christs beeing in ierusalem , and on the pinacle of the temple , was not in vision , but in deed and truth ; and the reasons well considered are too weake to prooue the contrarie : because , . it ouerthrowes the end of the temptation , which was to cast himselfe downe headlong , for the angels would keep him without hurt . how could he hurt himselfe by an imaginarie fall ? or what needed he the angels helpe ? neither could he cast himselfe downe , if he were still in the plaine of the wildernesse . . it seemes not to stand with the holinesse of christ , seeing euery vision , which is a worke of satan , intending by it to delude man , is either a deceiuing of the outward senses , ( whereby he makes a man thinke he sees , heares , or feeles something , which indeed and truth he doth not : as the witch of endor made saul beleeue he did heare and see samuel , when he did not , . sam. . and after the same manner , if it were a vision , supposing that christ was awake , hee must not see the ground of the wildernes , where they say he was , but vpon that ground the city , ierusalem , the temple , and pinacle , and himselfe standing on the top of it , when indeed it was not there . ) or else , a vision presented by satan must be an illusion of the minde , whereby he makes a man thinke that of himselfe which is not true ; which can farre lesse agree with the holines of christ , whose imagination could not be so farre abused , as that he should thinke he was carried , when he was not carried ; or to thinke himselfe to be there , where he was not : for this were contrarie to that vnmeasurable wisedome , which was with him . and if satan had had such power ouer the superiour part of the minde of christ , he might likewise haue perswaded him he had not fallen when he did fall , or hee did not worship him , if he had done so . as for the obiection taken from the example of the prophets ; i answer , great is the difference between the visions of god , and visions from satan . they know their visions to be diuine , and not to delude or deceiue them , they knew the spirit of god tooke them vp in diuine visions ; but here it is said , the deuill tooke vp christ ; and the text mentioneth that theirs were visions , so it doth not here . for that which is obiected out of the euangelists , that the temptations were in the wildernesse ; and if it were not in vision , onely the first should be there : i answer , . the euangelists say , that christ went into the wildernesse to be tempted , but none of them say , that all these three were in the wildernesse . . if they should haue said , that the temptations were in the wildernesse , it had been true : for ( as we haue heard ) christ was tempted with other temptations then these in that place within the fourtie daies . whereas it is further said , that christ returned after the temptations into galily , and therefore the last temptation was in vision vpon the plaine , and not on the mountaine : i answer , . no one euangelist saith , he returned from the wildernesse . . that the euangelist hath reference to the last temptation , which perhaps was finished in the mountaine either in that wildernesse , or neare it , after christ was led backe from ierusalem , and there the temptations ended . and now , seeing that his presence in the holy citie , and vpon the pinacle was reall and locall , not in vision and mentall , the next question is , how the deuill tooke him vp , and set him on . answ. it must necessarily be one of these two wayes ; either satan must lead him , or else must carrie him . the former , that satan tooke him as a companion , or a leader , seemes not so probable : . because christ of his owne will would not goe ; for ( as we haue heard ) the spirit led him into the wildernesse to be tempted ; and he would not of himselfe goe elsewhere , because the spirit of god called him thither , and no whither else . . christ would not doe it at satans instigation , whom he knewe to be the temper : for neither must we doe any thing at satans request , be it neuer so lawfull : for what euer we doe , we must haue a word of god to doe it in faith . . if christ had yeelded to bee lead as a companion , he might haue seemed to haue sought temptation , and been a co-worker with satan against himselfe : but it was enough to yeeld himselfe a patient in it . . the distance of the holy citie from the wildernesse , which was ( as those say that make it the least ) twelue miles from ierusalem , admitteth not that christ beeing hungry and readie to faint , should follow satan so many miles . the latter therefore seemes to be the right manner of christs conueyance , namely , that he was carried by sathan through the aire , who by gods and christs permission , tooke him vp , and transported his blessed body to ierusalem , and set him on the battlements of the temple . for , . the words , hee set him on the temple , signifies hee set him downe , who had formerly taken him vp ; and if he had power to set him there , why should he not also haue power to carrie him thither ? and , if he had not carried him thither , but christ had followed him , the euangelist would haue said , when they came to the pinacle of the temple , and not set him on the pinacle . . this was the houre of the power of darkenes , wherein satan was allowed to take all aduantages to further his temptations : and he might thinke this violent transportation a meanes , either of shaking christs faith with terror and feare what might become of him , being now deliuered into the hands of satan ; or else to make him swell with pride and insolencie , that he was able to flie in the aire , or to be conuaied in the aire from place to place , without hurt , which an ordinarie man could not : and this would well fit the scope of the temptation ensuing . quest. but how could satan carrie the body of christ , beeing a spirit ? or if he could , why should he ? answ. hee is a spirit , . of wonderfull knowledge and experience , to diue into secrets of nature , to worke strange and hidden things . . of exceeding great power , to shake the earth , mooue the mountaines , and confound the creatures , if god should not restraine him . . of admirable agility and quicknes , proceeding from his spirituall nature , whereby he can speedily conuay himselfe and other creatures , into places farre remote and distant one from another . . he knowes to apply himselfe to the creatures , and to mooue them not onely according to their ordinary course , but with much more speed and quicknes . . he is able to appeare in the forme of a creature or any person , not by deluding senses , but by assuming to himselfe a true body , and mooue it by entring into it , and to vtter a voice in a knowne language , as he did in the serpent , and so he can in other creatures , which haue instruments of speach . and thus it is not difficult to him to transport a body . witches and wisards haue beene often by their owne confession transported into remote places by wicked spirits , which they call familiars . besides , good angels ( beeing in their nature spirits as satan is ) are able to transport men hither and thither as christ was in the aire . act. . . the spirit of the lord caught away philip , & caried him from gaza to azotus , which was about . miles . some vnderstand it of an angell of the lord , as mr. beza noteth . but if god by himselfe miraculously did that , the additions to daniel ( to which as much credit is to be giuen as to any historie , which is not scripture ) affirme , that the angell of the lord carried habbakuk out of iudea into babylon by the haire of the head . now , why christ must be thus carried by satan : answ. . it was not against the will of christ , but willingly he puts himselfe into the hands of the deuill , to plucke vs out of his hands . . it was not impotencie or weaknes in christ , but power and resolution , who would not recoyle , nor shunne any place where satan would appoint for his assault , or would carrie him , beeing aswell the god of the mountaines as of the vallies . here therefore we must not admire the power of satan , but the patience of christ , that suffred himselfe to be carried of the deuill , beeing it tended to the greater confusion of satan , and the glory of his owne victory . . our blessed lord would be tempted in all things like vnto vs , that as a carefull head he might sympathize with his members . god for the triall of his children , sometime suffers satan to haue power euen ouer their bodies : and therefore christ to sanctifie this affliction to his members , would suffer euen his owne blessed body for a while in the hands of satan . . what maruell if christ suffred himselfe to be carried by the deuill to temptation , that suffred himselfe to be carried by his instruments to execution ? how was he haled and carried by the deuills limbs from place to place , from annas to caiaphas , from him to pilate , from him to herod , from him to pilate againe , and from him to the place of execution ? satan in himselfe might aswell carrie his body into ierusalem to be tempted , as his limmes carrie it out of ierusalem to be crucified ; and aswell might he suffer satan to lead him into the mountaine , and tempt him , as his instruments to lead his body vnto mount caluary to kill him . vse . . consider the wonderfull loue of god to mankinde , who would giue his onely sonne , and the sonne of his loue , to such abasement , to deliuer him not onely into the hands of satans instruments , to mocke , to spit vpon him , to buffet , yea to condemne and kill , but to deliuer his blessed body into his owne hands to carrie and recarrie at his pleasure . adde hereunto the wonderfull loue of the lord iesus , who was a willing patient in the hands of the deuill himselfe . he knew it was the will of his father , and therefore submitted himselfe vnto it . he knew it was a part of that whole righteousnes , which he was to fulfill , and therefore he resisteth not . he knew it to be as great an indignity as neuer could be the like ; yet for out sakes he is well content with it . now as christ was content , because he loued vs , thus to be tossed of satan here , and of his instruments afterwards , so let vs shew or returne our loue to him . if we be tossed by satan or by his instruments for christs sake , as the saints haue been , from prison to prison , we must be contented : our loue to our lord must help vs to swallow it , and not shrinke from him . consider , we may be in the hands of the deuills instruments , but he was in the deuills own hands for vs : this would make vs shrinke . vse . . obserue hence , that the worke of our redemption , though free to vs , yet cost christ deare . he must be not onely in the hands of iudas to betray him , of the iewes to scoffe him , of pilate to condemne him , and of the souldiers to crucifie him ; but personally in the hands of the deuill to tempt him . and had not christ been thus , and worse then thus , in the hands of the deuill , we had neuer been gotten out of his hands . here take we notice of the execration of our sinnes , and the wofulnes of our estate : our sinnes put him into satans hands , he must put himselfe in our place or stead before we can be rescued . vse . . obserue the wonderfull power of our lord iesus , that beeing in the hands of the deuill can come out safely : nay his mighty power shines herein , that by his owne comming into satans hands he brings vs out , an vnlikely and contrary meanes , but such as by a diuine power preuailes for himselfe and all his members . could any other but he worke satans greatest disaduantage by offering him the greatest aduantage ? here is omnipotencie , to worke by contraries , to kill death by dying , to shut the graue by entring into it , to remooue hellish paines by suffring them , and to pull his members out of satans hands by putting himselfe in . the philistims desired but to get sampson into their hands , and preuailed : but here is an inuincible sampson , his enemy cannot hold him . vse . . hence we see that satan may haue power ouer the bodies of men , god permitting him , to carrie them as he listeth and grieuously to afflict them , as we see in iob. that satan can transport the bodies of witches , all histories record . that he can bewitch the bodies of vnbeleeuers , none deny . but our example teacheth , that euen the godly themselues may be bewitched ; as iobs body was , and the woman of canaan her daughter , a daughter of abraham , matth. . . for if the deuill hath power here ouer the body of christ himselfe , he may also ouer his members . many presume vpon the strength of their faith and graces , that satan can haue no power ouer them , and they defie him : but hast thou more strength of faith and grace then christ had , ouer whose body satan had power for a time to carry and recarry ? obiect . witches haue assayed to bewitch such and such , but haue confessed their faith to be so strong as they could not preuaile . an. they alleadge a false cause to feed the former delusion : for the true cause of their not preuailing is gods restraint , not the strength of faith . vse . . here is a ground of comfort , if the lord permit the bodies of his elect to satans disposall ; it is no argument ( suppose a man be witched or possessed ) that a man is not then the child of god : for . christ was as deare vnto god now , beeing in the deuills hands , as before . . christ was safe enough now in the hands of the deuill , and so are all they that are in christ. he was no lesse in his fathers hands now then before . . he was not left in the hands of the deuill , but permitted for a time of triall and temptation : so it is no argument of finall deliuery vp to satan , when the child of god is for a time deliuered into his hands to exercise him . . it is rather an argument of gods child , and conformity with christ , to be maligned of satan and vexed by the deuill . satan may winnow and fift gods children , but their faith thorough christs prayer shall not fayle , and the gates of hell shall not preuaile . vers . . if thou be the sonne of god , cast thy selfe downe : for it is written , &c. now after those three former circumstances , which contained the preparation to this second temptation , we come to the temptation it selfe ; which consists of the . assalt : . the repulse . the assault containeth , . the ground of it , if thou be the sonne of god. . the matter and scope of it , cast thy selfe downe . . the argument inforcing it , for i● is written , &c. the ground ( if thou be the sonne of god ) is the same with the former : which sheweth , . satans importunity and violence . . his subtilty : by often making question of it he will see if he can yet bring christ to make it a questiō . . his malice against christ , laying still his greatest forces against his faith , which was the greatest moat in his eye : dealing herein like an experienced souldier , who seeing a towne or fort in any hope to be wonne , will not away at first repulse , but will assay it againe and againe with new assalts . whence we may learne , that , satan will not sticke to vrge the same thing often , if thereby he may aduantage himselfe , or disaduantage vs. with how many new messages and deuises did he vrge balaam to curse the people of god ? still he changeth places , but all is one temptation , to curse the people of god. by how many meanes did satan by himselfe , by iobs friends , and his wife , seeke to withdraw him from his confidence in god , bringing a number of seuerall arguments , and all to prooue him an hypocrite ? for that was the foot and burden of all their discourses . . it may be the circumstances of time o● place may yeeld him some aduantage , as here he thought the pinacle fitter then the wildernes : as balaak thought the top of pisgah more commodious perhaps for balaam to curse israel in , then the high places of baal , num. . . compared with . . . sometimes our disposition is more secure and remisse , especially hauing outstood and ouercome a temptation ; and then satan comes againe , and by the same temptation ( not finding vs the same men ) suddenly surprizeth vs. wherein he deales with vs as dauid with the amalekits , who hauing tooke a great spoyle from him , and his wiues , they fell to eate , and drinke , and daunce ; and lay scattered because of the prey : in this security dauid comes vpon them , and recouered all , and they lost more then they had gotten . so deales satan with vs ; when we grow secure ( after we haue preuailed ) he winnes more then before we had got . . sometime the thing , which satan would winne from vs , is so necessary , so excellent , as if he get not that , he can gaine nothing at our hands . this makes him renew the same assault , as here ; the faith of christ had beene a sweet morsell , and , if he gets not this , he gets nothing : so our faith is so precious , as he still aimes at it , because he knows if he ouerthrowes this , we are as branches without a root , withering and dead , souldiers without a sheild . looke for the same temptation againe and againe . the fencer hauing had a shrewd wound , will not easily lie open in that part againe . the citizens , who haue stood out a siege , will suruey the places most battered , where the enemy had his strongest hope of entry , and will most fortifie them against another time . where we are most tempted , know that there is some speciall grace to be kept or lost . a theefe will not hanker after an emptie chest : but if he know where iewels or treasure is , he will haunt there . abandon all doctrine of doubting as satanicall , which satan is much and often in , both against christ and his members : and no maruell , seeing doubting warreth against faith , by which only christ is apprehended , and heauenly life and heat kept in vs. but of this before . cast thy selfe downe ] now followes the matter and scope of the temptation , and the dart it selfe which is throwne at christ. the scope of satan is , . to bring christ to presumption , that seeing he will needs trust in his fathers prouidence and care , he assayes if he can make him trust too much ; and seeing he will be so confident , if he can bring him to vaine confidence : as if he should say , if thou , because thou art the sonne of god , canst liue without bread ; vpon the same ground thou canst goe downe without stayres . and both satans allegation of scripture , and our sauiours answer , shew that this was the principall aime of the deuill . . to fasten vpon christ vaine glorie as well as vaine confidence : as if he should say , thou shalt haue great honour , and euerie man will beleeue , if thou by this miracle shew thy selfe the sonne of god : to this purpose i haue fitted the place , where is greatest resort , and where the sonne of god ought especially to make himselfe knowne : for where should the sonne bee made knowne , if not at his fathers house ? satan knew he had ouercome the first adam by a temptation of vaine glorie , and now he assaulteth the second , yee shall be gods : and , thou shalt be knowne to be the sonne of god , if by flying in the aire thou canst come downe without hurt . . to bring him to tempt god , and trie whether he be so powerfull as to saue him in such an attempt ; whether so true of his word as to keepe him , and whether the angels did diligently watch him , and beare him vp , as their commission was . . satan intended directly to kill him , being a man-slayer from the beginning . for euery way the dart intended his destruction , if he should cast himselfe down : for thus satan thought , if hee cast downe himselfe , and kill himselfe , then he is not the sonne of god , and so i shall gaine him : or , if he cast downe himselfe , and not kill himselfe , yet shall i make him both disobey god in tempting him , as also obey me . thus either way satan makes sure of his prey . . satan had yet a further fetch , which made him so bestirre himselfe , seeking in christs downefall , our vtter ruine , disgrace , and destruction . strike off the head , all the members with that blow are slaine . the bent of all satans temptations against the head , is against all the members . out of the same ground sathan raiseth a cleane contrarie temptation to the former . in the former he mooues christ to diffidence and despaire ; in this to presidence and presumption . in the former he would haue christ vse vnlawfull meanes ; in this , to reiect all meanes , euen lawfull . in the former he perswades him to distrust where god had promised ; in this latter , to trust where god had not promised . in the former , that bread was absolutely necessarie ; here , that a ladder and meanes of going downe , were not necessarie at all : as if he should say , thou sayest that god is able to vphold thee beeing his sonne without meanes ; goe too , let vs see how true that is . if he can ordinarily and extraordinarily preserue thee , then , cast thy selfe downe headlong from this pinacle : for beeing the sonne of god , thou shalt be sure to be preserued safe without hurt . whence obserue , that the deuill in tempting men , labours to bring them to extreames : and when he cannot preuaile in one , he would fasten on them the cleane contrarie sinnes . if he can get christ , because he is the sonne of god , either to contemne his fathers prouidence , as in the former ; or to presume on the same , as in this temptation , either will please him . . cor. . . the apostle sheweth , that this is one of the wyles and stratagems of satan , by cleane contrary waies to destroy the church : either by too much lenitie , which let fall the censures of the church , so as the incestuous person was not at all corrected ; or when they began to vse too much rigour and seueritie , forgetting the rules of christian meeknesse and charitie . and in the incestuous person himselfe , it will please him well , either that he goe on without all remorse of his sinne , and the church not meddle with him ; or that by the seueritie of the church , he be swallowed vp of sorrow . in regard of both which the apostle saith , wee are not ignorant of his wyles . act. . . . when paul and barnabas came to lycaonia , to preach and publish the gospel , obserue satans wyle in the people ▪ either they must receiue them as god , and sacrifice vnto them out of blind zeale and deuotion , at which the apostles rent their cloathes ; or else they must take them and stone them , as they did paul , and drew him out of the citie , supposing he had been dead , v. . matth. . . when christ came riding to ierusalem , multitudes flocked after him , spred their garments in the way , cut down boughes to strow therein , and cried hosanna , he was the sonne of dauid , the blessed one that came in the name of the lord ; the people said , it was iesus , the prophet of nazaret , and all the city was mooued : but before night , satan had them in another extremity : such was the enuie of the scribes and pharisies , that christ was either glad to flie the city that night ; or the feare of the people , that none durst entertaine and lodge him : v. . so he left them , and went into the towne of bethania , and lodged there . and within few dayes after , all cryed , crucifie , crucifie . . this comes to passe , because satan is contrarie to himselfe ; according to his disposition are his wayes . though he be the prince of darkenes , yet can he transforme himselfe into an angel of light , . cor. . . he appeared in the shape of a serpent to eue , in the shape of a prophet to saul . sometime this crooked serpent can deny christ to be the sonne of god , as here ; and somtimes preach him so to be , mark. . . . his dexteritie and slynesse is another cause , whereby he can make one ground , and that a good and true one , to serue to reare vp two extreame euills , in such cunning manner as he was in hope to deceiue the wisedome of god himselfe thereby : for here out of gods word , that christ was his sonne , he inferres two contrarie conclusions , both contrarie in themselues , and both contrarie to gods word . . he knowes there is but one good and straight way to heauen , that the lord hath commanded vs to walke in that way without turning to the right or left hand , that he hath placed the vertue in the meane : and therefore he cares not in which extreame he can thrust vs , so as we keepe out of that meane appointed . hee hateth nothing but vertue and grace , which god loueth . . he knowing the propensitie and inclination of our corrupt nature , ( which desires to know no meane , but is rather disposed to any vice in extremitie , then to rest in obedience vnto gods commandement ; ) fits vs according to our inclination , and tasts vs first in one extreame , then in another , and holds vs there where wee best please our selues . hence wee account extreames vertues . . many are the by-wayes that lead to hell on all hands , there being but one truth : and the deuill carrieth such incessant malice to man , that he cares not in which of them a man come to hell , so he come at length . beware then of sathans subtiltie , of his contrarietie and extremities . in matters of gods worship , his scope is to make a man either profane , and cast off all care of religion ; or if men will not be drawne from some deuotion , then he seekes to make them superstitious , in which extreame he holdeth the blinded and deuout papists , who worship both false gods , and the true god with a false and vaine worship . act. . the apostle hauing charged the athenians with superstition , he addes this reason , because he saw an altar to an vnknowne god. the same of those , who will worship god in deuises which he neuer commanded , and place it in things which indeed hinder it . and so some hate poperie , but not prophanenesse . satan aimes also at the minister , to make him idle and negligent in preaching , and is well pleased with that , because where vision failes , people perish . but if he cannot hold a man in idlenesse , then he seeks to get him to preach , either of pride , or enuie , or flatterie , or for perferment , or vainely and vnsoundly ; and then the more he preacheth , he likes him neuer the worse ; or maliciously against good men , and good wayes , and then hee preacheth nothing else but what satan ( if he must needs preach ) would doe . in hearing the word , he would first haue men slacke of all conscience of doing or obeying , that hearing their masters will , and not doing it , their stripes may be the more . if he cannot doe that , but sees a man make conscience of his wayes , then he will make him scrupulous , and make needlesse questions of euery thing ; and , to hinder his peace , he will make more sinnes then euer god made . in iudging of ones owne estate , he will make a man beleeue that god neuer elected such a wretch as he , he neuer had truth of grace , all is hypocrisie , god neuer loued him ; so many sinnes , so great falls , such vnworthinesse as neuer was in any child of god. on the contrarie , if faith withstand this temptation , then comes pride in stead of former deiection , and makes him thinke his election so sure , as though he take all vnlawfull liberties , he shall be saued ; oh the sonne of god cannot doe amisse , nor the father hate him . sometimes to destroy boldnesse of faith he will suggest , that sinne is so great in such and such circumstances , as it cannot be forgiuen ; now the heart is heauy and lumpish , and hath no chearfulnesse in god. but this being a little blowne ouer , he will bring the same man by degrees , to thinke what a foole he was ; for his sinnes now are not so great , so dangerous , as others be , nor himselfe so great a sinner : and now the sadnesse of sinne being shaken off , he growes merry , and too too light , forgetting all his former heauines . in the course of life , he gets beyond many in these extreame courses . in spirituall things , numbers of men are held in a profane and wicked scorning of religion , of preachers , and professors , whose names they cannot abide . some of these are sometimes called out of the snare of the deuill , and then satan is in a contrary corner , he will haue them zealous ; but not according to knowledge : if the master will not send his seruants to plucke vp all the tares before haruest , they will stand no longer in the field of the church , but grow resolute in schisme and separation . in ciuill things , how many examples of men haue we extreamly couetous in their youth , but prodigall and voluptuous in extremity in their age ; and so on the contrarie , and in diuers other instances ? rules to auoid these extremities of satan . . looke we still to to the word , which pointeth vs our way for the warrant of our actions , and the manner of doing them , and saith , this is the way , walke in it , isa. . . . watch we the ficklenesse of our nature , which may be seen in the barbarians , act. . . . who accounted paul a god and a murderer , at one time . . consider we what it is that we are eagerly set vpon , and suspect it , because our nature is to be in extreams , and satans hand is likely in it to set it forward . neuer are we so violent for gods kingdome , as for the world . cast thy selfe downe . ] in the scope of this temptation , which was to presumption ( for the allegation following would perswade him , that god would preserue him whatsoeuer he did , though he threw himselfe from the pinacle : ) wee learne this point of instruction , that , satan doth incessantly labour to draw men vnto presumption , and vaine glory , as here he did the head. and this presumption in a word , is nothing else but a vaine confidence , that we are this or that , or can doe this or that , without any word or ordinance of god. a vaine hope without warrant is the very beeing of presumption . . sam. . . israel went to warre against the philistims , and were slaine about . men : but they would make another onset more warily ( as they thought ) then before : they would send for the arke from shilo to saue them ; and when it came into the hoast , all israel gaue a shout , that the earth rang of it , presuming that now they were safe enough : but all this was done of their owne heads , and without warrant ; and therefore god discomfited them with an exceeding great slaughter of thirty thousand footmen ; and the arke ( wherein they were so vainely confident ) was taken , the preists hoph●i and phineas slaine , eli breakes his necke , and such a confusion there was , that the arke neuer came at shilo more . num. . after the men were sent to search the land of canaan , and had returned and told the israelites , that the land was good and fat , but the walls reached vp to heauen , and there were sonnes of a●ak gyants , then the people murmured and distrusted : but , the sentence of the lord passing against them , that they should wander forty yeares in the wildernesse , according to the forty dayes in searching , till that age were all wasted , none of which should come into the land , except caleb and ioshua , ver . . then they vp betimes in the morning , and they were readie against the word of god to goe ; moses forbids them , tells them god was not with them ; yet . presumed obstinately to goe , and were pitifully consumed . . king. . . amaziah king of iudah , hauing gotten a notable victory against edom , presuming of gods hand and help with him , but not asking god counsell , would also make warre against israel , but vnhappily , as such attempts prooue ; for he was ouercome , and iehoash king of israel tooke amaziah , and broke downe ierusalems wall , and spoyled the house of the lord , and the kings house of all the treasure there . iosiah a good king , presuming of gods assistance without his word , vndertooke an vnwarrantable warre against the king of egypt : hee might haue thought god would help him , who sought the lord with all his heart against an open idolater ; but not seeking the lord in this ▪ he was mortally wounded , and left his kingdome in great trouble and confusion . . king. . now satan is most vsuall in temptations to presumption , for these reasons . . he hath experience , how easily we are foyled with this kinde of temptations ; how soone he foyled our first parents in the state of innocency ; how good dauid was ouerthrowne , presuming of his owne strength , when he forced ioab to number his people . and those whom he could neuer shake with distrust , he hath quite ouerthrowne with presumption . . satan knowes , that of all temptations , this is most agreeable to our corrupt nature . it is pleasing to vs , to conceiue of gods mercy and power towards vs in any course our selues affect : whereas temptations to despaire are irkesome , and grieuous to the flesh , and haue not ordinarily so much help from the flesh to set them forward as this hath ; and therefore the deuill is sometimes , but not halfe so often in them . againe , he knowes it goeth with our nature and streame , to presume of our owne goodnes , strength , and vertue . peter and the rest of the disciples , presumed they should not be offended at christ , nor forsake or deny him : but yet not long after , euen they who professed they would die with him rather then deny him , left him and fled away , matth. . . &c. . he knowes , that presumption is an extreame of faith and hope , and doth no lesse extinguish faith then despaire , nay more often doth foyle it , seeing a man in despaire is more fearefull , more watchfull , but a presumptuous man is fearelesse , carelesse , and will easily thrust himselfe vpon any aduenture , as fearing no sinne . . satan knowes that presumptions are great sinnes , preuailing sinnes , psal. . . a tempting of the lord ( as the answer of our sauiour implies ) when we leaue his way and means , and will trie our own , a sinne which doth much prouoke god to displeasure : we see it in peter , who fell fearefully aboue all the disciples , because he was most presumptuous of all ; of whome augustine saith , when thou beginnest to say , i haue enough , thou beginnest to fayle ; when thou hast an ouerweening opinion of thy selfe , thou art vndone . quest. what may we thinke of ionathans action , who himselfe alone with one man his armour-bearer , went out against a whole armie of the philistims ? was it not a strange tempting of god , and a great disorder in time of pitched battell ? . sam. . answ. it may seeme so at first ; but indeed it was not temerity in him : for . he was guided by a secret and strong instinct of gods spirit . . he had a generall promise , that so long as his people feared god , one should be able to chase a thousand , and two ten thousand ; and therefore tooke no more with him then one , beeing fully assured that god would goe out with him , and fight for him against god and his enemies . . he set god before him , with whom he said it was not hard to saue with many or with few , v. . besides , he knew they were gods enemies , saying , let vs goe to the vncircumcised . . the euent was a singular deliuerance of god in that needfull time : for god sent a feare among the enemies , and an earthquake , &c. and armed ionathan with such a spirit and power , that the enemies fell before him for feare , euen at the sight of him . obiect . but the instinct of the spirit is strong and not doubtfull , as this was : v. . it may be the lord w●ll be with vs. answ. the first instinct drew him to the place where he was to receiue a signe of confirmation from god ; as v. . . if they say , come vp , we will goe ▪ ( a signe they were lazie : ) if they say , ●arrie till wee come , wee will not ; that was a signe of their courage . and this was a certaine signe , which strongly assured him , v. . . quest. is it lawfull now for any so ●o doe ? answ no : it was a singular fact ▪ not to be drawne into example , vnlesse a man can alleadge a new promise ; seeing all the ordinary promises of scripture ioyne the meanes and end together . wee must conceiue all this doctrine of christs temptations aboue an ordinarie historie , not onely relating a thing done , but belonging also to vs to make our vse of it , as of other scripture . and hence let vs learne to beware of these temptations to presumption , which are many wayes darted against vs , both in things spirituall and temporall . i. in spirituall things : . when men cast aside the knowne word of god , they dare sweare , and curse , and blaspheme ; they dare aduenture to breake the sabbath , dare lie and be vniust , against their conscience ; they dare doe any thing against the iustice of god , though they know his will to the contrarie : and all because they presume of gods mercy , which in their conceit hath eaten vp all his iustice . but in ioh. . . christ inlargeth the sinne of the iewes and iudas , because it was against their conscience , he that deliuered me , hath the greater sinne : he was warned , he heard my doctrine , saw my miracles , and so did you . and thou that knowest thy lords pleasure ; and darest goe against it , shalt knowe how fearefull a thing it is to fall into his hands . if thy conscience condemne thee , god is greater then thy conscience . . others are perswaded that christ died for all , & therefore they may be the bolder in their sinnes ; grace hath abounded , what though sinne abound much more ? christ hath blood enough , and merit enough , what need they feare ? but here is presumption without warrant . for in christs death , before it can be fruitfull to vs , there must be two things , . an actuall accomplishment , . an effectuall application to the soule in particular . physicke , though neuer so soueraigne , if it be in the pocket vnapplyed , doth the patient no good : and if the death of christ be applyed to thee , it worketh the death of thy sinne : christ died to abolish sinne , and destroy the workes of the deuill . . many others are carried along in their presumption , by a deceitfull supposition , that they can come out of their sinne , and repent when they list . but here is a vaine hope without warrant , or els bring me a word that promiseth repentance to morrowe , if this day thou neglect it ; this is thy day , thou knowest not what the morrow may bring foorth . now thou hast life , health , the word , ministerie , and memorie ▪ perhaps this is the last day thou shal● enioy all these . oh ▪ but i hope to repe●t : but shewe thy warrant , els satan hath thee in the bands of presumption . besides , it is iust with god , that he who will not take gods time , should neuer come to his owne . and dangerous it is to put our soules to aduenture till the last houre . . others feed a conceit , that howsoeuer god deale with others , he will not grow into such displeasure with them , they are further in his bookes then so ; as satan here intimates , that gods sonne may doe what he list . but it is a practise of wicked men , to make couenants with death , and secure themselues that when the sword passeth through the land , it shall not come neere them , and to crie peace , peace , when the trumpet hath sounded war. again , tell me thou that presumest so farre to sinne , art thou further in gods books then adam in paradise , yea then the angels in heauen ? doest thou excell in holinesse those worthies of the world , moses , aaron , dauid , hezekiah ? yet these could not escape when they sinned . shall the whole world ( sinning ) be drowned , and shalt thou auoid the deluge ? no , no , the highest mountaines in the world shall not saue theee : nay , if thou couldst climbe into heauen , the angels were cast thence . . others presume of the end , and flie ouer the meanes ; hope for saluation , but neglect the meanes , the word , sacraments , and prayer . oh , but they vse meanes , they know god and their duty , as well as the best . but it is a presumptuous knowledge ; they thinke they need no more , they professe they know god , but in their workes deny him , tit. . vlt. yea , they beleeue all the articles of christian faith , if wee beleeue them ; but it is a dead and vaine faith , without works of piety and charity , such as shall professe great acquaintance with god in the day of iudgement , but to whom he shall say , depart from me ye workers of iniquity . yea , but they come to church , and pray to god as others doe , and hope to be saued in their religion what euer it is , so long as they meane well : and what need men be so precise and curious ? but these praiers are presumptuous and abhominable , if thou turne thine eare from hearing the law : and so long as thou liuest in thy lusts , and walkest not precisely with god in all his commaundements , ( though thou fast , and pray , and afflict thy selfe neuer so much , ) god will not heare , nor helpe . therefore neuer presume of an haruest without a seede-time ; as a man soweth , so shall he reape . . others ( and a common presumption it is ) thinke themselues in the high way to saluation ; their names are written in the booke of life , neuer to be rased out ; they are beloued of god , and therefore they may do what they will , and leaue vndone what they list ; they may enioy their pleasure and libertie , their saluation dependeth not vpon their workes , but vpon the election of god that shewes mercie . and thus out of a vaine presumption , they are idle and vnfruitfull in the worke of the lord , and sometimes grow libertines and scandalous , and still god is the same ( they say ) and loues them . but what can be a more euident note of gods displeasure , then to be giuen vp to such a delusion ? as if the goodnes of god would not lead his to repentance ; or as if mercy were not with him to bee feared . but thou , out of the hardnesse of thy heart which cannot repent , treasurest vp wrath against the day of wrath . ii. in things of this life satan preuailes exceedingly with this temptation of presumption . . when men conclude of gods loue by temporall things , all which are common to good and bad . by which sorcerie , when they are most cursed , they thinke themselues the happiest men vnder the sunne . whereas none knoweth loue or hatred by any thing before him ; and as god beginneth his loue at things within , faith , feare , vprightnesse of heart , and the like ; so must we beginne the knowledge of it . and if we compare diues estate with lazarus , pharaohs with moses , simon magus with simon peter , who said , money and gold haue i none , we shall easily see what little ground the scripture affoardeth for such presumptuous conceits . . many of our great men venture to trauell into places of idolatrie , and think themselues strong enough against any such temptations as they meet withall : but , . were there zeale indeed , there would be also a witnesse-bearing against such horrible idolatrie ; whereas if they doe not act idolatry , they consent to those that doe . we read of some noble and heroicall spirits , stirred vp by the motion of god , to disgrace and witnesse with their blood against that horrible idoll of the masse . . it is a iust iudgement of god on many , who perhaps against their purpose , are catcht in the snare of popery , and infected with the poyson of their heresies , because they are giuen vp to delusion for want of iust detestation of it . . others are bold-hardy , to run into places infected with the plague without a iust warrant , or sufficient calling , onely pretending the strength of their faith : which is temerity & rashnes , often paid home with much sorrow and bitternesse . hath not god tyed his care ouer vs , with our care ouer our selues ? hath not he in ordinary course tyed our safetie with the meanes ? act. . except these abide in the ship , they cannot be saued : and so some vpon boards , and other vpon planks , came safe to land . yet i condemne not that presence with infected persons , which charity and conscience requires : but in way of ordinarie visitation , it is as vnsafe for vs to goe to them , as for them to come amongst vs , and a tempting of god. . some are so bold-hardy , as to venture vpon the dangerous places , which are giuen by god to be possessed of the deuill , and ( as if they were exorcists ) will adiure the deuill , and out-dare him : and this they thinke to be strength of faith . which is indeed a folly , and extreame presumption , often repaied as it was in the sonnes of sceua , act. . . who vndertaking to adiure the deuil , ( wanting a calling , commission , and euery thing but presumption ) were driuen away , rent , and wounded . others are of minde , they can neuer be bewitched , nor all the deuills in hell cannot touch them , their faith is so strong . but that is a presumption , seeing no man can absolutely assure himselfe he shall be free from satanicall molestation . christ could not be free , whose faith is as strong as thine . cast thy selfe downe . ] here be in these words three things further to be considered : . the action , which the deuill would effect , the casting downe of christ. . the agent , not the deuill , but christ himselfe must doe it , cast thy selfe . . luke addes , from hence , where meanes of safety were . all the trauell of the deuill , is , to cast downe christ , and in him all mankinde . the estate of the church is militant while it is here below , and the battell is maintained betweene michael and his angels , and the dragon and his angels , reu. . . and therefore as in a battell the contrary part by all the power and policie it can , seekes to cast downe and ouerthrow , not the captaine onely , but all the aduersary power , and discomfite the whole hoste ; so is it here . to cleare this point , we must know there be three estates from whence satan hath euer sought to cast men downe . . from the estate of innocency and grace created : adam was no sooner set vp in this happy and glorious estate , but satan cast him downe . and from this pinacle we are all cast down in him . the second adam himselfe was sundry wayes assayed in these temptations and sundry others , to be cast downe also from the same most innocent estate : which had been the casting of vs all not out of the earthly paradise with adam , but a casting downe from heauen vnto hell . . from the estate of regeneration and grace renewed . satans continuall labour is , either to keepe men vnder condemnation from the state of grace , or to cast them downe ( if it were possible ) from that estate , to which they are by christ restored . hee worketh effectually in the sonnes of disobedience , by hardning their hearts , blinding their mindes , and leading them hoodwinkt at his pleasure to damnation : . cor. . . if our gospell be now hid , it is hid to them that perish , in whom the god of the world hath blinded their mindes , that the light of the glorious gospell , which is the image of god , should not shine vnto them . and for the elect , he sets vpon them false prophets and seducers : he is incessant in most malicious tentations , by which he foyleth them often in foule manner : and if he cannot cast them downe from their estate in christ , yet he often casteth them downe from the comfort of it , both by inward and outward sorrowes and persecutions . reu. . the dragon , when he cannot kill the woman , and her seed , he will cast out of his mouth waters like a flood to drowne them : and if that preuaile not , he will stirre vp warre with the remnant of the seed , which keep the commaundements of god , and haue the testimony of iesus christ. . from the pinacle of their outward estate or office , which they hold in the church or common-wealth : for so he did here with christ ; when he had gotten him to the pinacle , he thought to get him downe easily : at least he will doe his best to cast him downe , for he should fall with witnesse . first , if hee see a man on the pinacle of the temple , a teacher in the church , lifted vp aboue others in gifts or place , he will leaue no stone vnturnd to cast him downe : for he knowes , that ( as if he had here cast downe christ , he had cast downe with him all his members , so ) if he can cast downe an eminent teacher , he casts downe with him as many as depend vpon him . and here no teacher can secure himselfe , if he were in place aboue all the ministry of the new testament : nay , the higher the pinacle , the more slippery and dangerous to fall . iudas his place was an higher place then any ordinary minister of the new testament stands vpon : but yet how fearefully was he cast downe by the deuill , who put it in his heart , and preuailed first for the betraying of his master , and then the hanging of himselfe ? how did the deuill seeke to winnow as wheat the rest of the disciples , that stood on the same battlements , who had as certainly beene cast downe , but for the power and prayer of their master . luk. . . how strongly may we cleare this truth , if we obserue one experience , which all the ages of the world haue confirmed ? namely , that the deuill hath euer striuen to set men on the pinacle of the temple , to cast them downe , and the church in them . how hath he by wicked meanes , as flattery , mony , and corruption , aduanced them into the highest places and pinacles of the church , whom he might vse as his chiefe agents to ruinate and bane the church ; as the false prophets in the old testament , that would euer with the squirrill build and haue their holes open to the sun-side , euer keep in with princes , and sing sweetly to the present times ; as also the false apostles that would suffer nothing for christ , but vnder a colour of preaching christ , abolish christ and his doctrine , taught and maintained by the true apostles . how doth the church complaine , that she was neuer so wounded as by the watchmen , who also robbed her , and tooke away her vaile from her ? looke into the records of . yeares , and we shall not read almost of any persecutions of the church , but raised and with all heate pursued by proud , persecuting , and antichristian bishops , who kept the cheife places in the church . and euer since the bishop of rome hath bin by the deuil lifted vp into the highest pinacle of the temple , his casting downe and fall into so many monsters of doctrine and manners , hath beene in this christian world the ruine and downefall of so many as whose names are not written in the booke of life . all this comes to passe by the malice of the deuill , whose tayle drawes the third part of the starres of heauen , and casteth them to the earth , reu. . . against these starres and lights of the world he bendeth his forces : if he can cast them downe to earthlines , or seruice of any lusts , he hath his desire . secondly , if he see a man vpon the pinacle of his owne house , hee will ( if he can ) cast him downe thence , and for this purpose will lay his plots and obiects . dauid walking in his battlements , was soone cast downe thence by the sight of bathsheba . especially if a man be a magistrate or gouernour , standing on the pinacle of authority , the deuill will cast him downe , if by any meanes he can : his example will cast downe a great many with him , he stands high , many eyes are vpon him , and so many see him . if rehoboam commit idolatry , all iudah will sacrifice vnder euery greene hill . if the magistrate be fearefull , negligent , or any way noted for vice , those vnder him will take it for a licence . the reasons , why satan seekes thus restlesly to cast men down from euery good estate , are these : . because himselfe is cast downe from heauen to hell . reu. . . when the dragon saw that he was cast out into the earth , he persecuted the woman . he would haue and hold euery man vnder his owne condemnation . . because of the extreame corruption of his nature , who is pleased with desire of hurt and mischeife , hating god and his image with deadly and perpetuall hatred , a murtherer from the beginning , ioh. . that is , the first murtherer , and the author of murther , cleane opposed to god , who is the first goodnes , and author of all goodnes , life in himselfe and in his creature . it cannot be shewed , that euer god erected any good or excellent thing in the church or common wealth , but satan out of the abundance of his wickednes , did one way or other seeke ( euen in the beginning of it ) the corruption or destruction of it . he presently destroyed gods image in our first parents , presently corrupted gods worship in cain , and in the rest of the posterity of the fathers before the flood , till all flesh had corrupted their wayes . when god had giuen his law and set vp his pure worship , he presently cast his people downe within . dayes before the calfe , and after before other idols of the nations , which was their destruction . so soone as euer christ was called to his office , he must either cast himselfe downe from the pinacle , or cast himselfe downe to worship satan , as we shall see in the next temptation . and as a serpent neuer vents any thing but poyson , so satan neuer speakes in other language but the issue and effect is , cast thy selfe downe . from this corruption of his nature , he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wicked one : and he that can fill his agents with wickednes ( as elymas was called the child of the deuill , because he was full of subtilty and mischiefe , act. . . ) must needs be full himselfe . seeing then satans whole drift is to cast vs downe , note what a wonderfull mercy of god it is , that we stand and are vpheld , especially such as stand vpon higher pinacles and places then other , against whom he redoubleth his forces . yee stand by grace , saith the apostle . it is not the goodnes of nature , yea if it were cloathed with innocency , that can support vs , no if it were angelicall : it is the grace and strength of our inuincible captaine , that we are not euery moment cast downe into hell , seeing there wants neither skill , nor malice , nor diligence in our aduersary , no nor aduantage or inclination in our selues . let vs therefore acknowledge , that by the grace of god we are that we are , and say with the apostle , . tim. . . i thanke god , which hath made mee strong . we must learne from this incessant industry of the deuill to cast vs downe , to be so much the more watchfull against him . quest. how shall i doe this ? answ. by obseruing these rules . . take heed thou suffer him not to lead thee to a pinacle : for although our lord and sauiour , beeing filled with the spirit , and led by the spirit , gaue him leaue to set him on the pinacle , yet must not thou followe him thither , who art not so fenced or furnished . for he neuer sets any on a pinacle , but ( as christ here ) to cast him downe . and then the deuill sets a man on the pinacle , when by wicked or base arts , a man riseth to wealth , or honour , or any publike place in the church or common-wealth : he will willingly lend his help and hand , thus to exalt and set vp men , but as the hang-man helps the theefe vp the ladder , to turne him off with a breake-necke . haman was aduanced to great honour ; but was it not to his greater ruine and downefall ? did not ●e helpe vp herod by pride and ambition , almost aboue the pinacle ? when hee spake , oh , it was the voice of god , and not of a man. but was it not to cast him downe lower then all his people , to be presently eaten with lice ? he sends vp nebuchadnezzar to the pinacle of his pallace , and that was great babel which he had built for the honour ( not of god , but ) of his kingdome ; and by the might ( not of god , but ) of his owne power . but the issue was to be cast downe among beasts , and not a fit companion for princes or his people , till he knew who the lord was . from princes to counsellers . achitophel was on an high pinacle , when his counsell was accepted as an oracle of god : but the end was , that when it was despised , he should cast himselfe downe , and hang himselfe . from them to their inferiours , but rich and great . dauid sawe the wicked man in great prosperitie , on an high pinacle , strong , spreading like a greene bay tree : but suddenly he was cast downe , and he could not finde where he had beene . psal. . . the like of the rich man in the parable , thou foole , this night shall they fetch thy soule , &c. from these to great church-men . iudas was set in the apostleship , satan finding him there , cast him downe to hell , hee went to his place , so wofull a spectacle as beseemed the sonne of perdition , and the betrayer and murderer of the iust and innocent sonne of god. how many examples of men haue we , who out of pride , and ambition , flattery and corruption , haue aduanced themselues into cheife places , and as the times called on them , against their consciences were cast downe into horrible practises against the church , and after into wofull outward misery , as cardinall poole , gardiner , bonner , and the like . compare their liues with their deaths . others raising themselues by multiplying , chopping , and engrossing of liuings , haue been cast downe from their gifts , their reputation , their profiting of the church , from their sobriety and ciuility ; and some from the outward wealth they so lay about them for so eagerly , and died beggers . other ordinary men are raised by satan to a great state of wealth , as vsurers , oppressors , and vniust persons , that thinke all sauour of gaine sweet , though it be neuer so filthy , on gods sabbaths , out of labourers liues and bellies . but satan hath cast them downe already into the curse of god , and onely the execution of the sentence awayteth them . others stand vpon the pinacle of pride , and satan sets euery man vpon this pinacle if he can , as knowing that pride goeth before a fall . did not he suggest to our first parents , that they should be as gods , if they ate the forbidden fruit ? that by lifting them vp in their own conceit , he might cast them downe from their happinesse ? it was the same suggestion , which he would here fasten vpon the sonne of god : if thou wilt here cast thy selfe downe , all ierusalem must needes confesse thee to bee the true and vndoubted sonne of god , and honour thee accordingly . vse the meanes to be stablished in grace , seeing all satans labour is , to cast vs downe from the grace of god. . tim . . my sonne , be strong in the grace that is in christ iesus . traine thy selfe to humility ; for god giues grace to the humble , and euer humbles his children that he may exalt them . waters stand in vallies , not in mountaines . ioseph was raised out of prison to be the second man in the kingdom . dauid was by little and little raised , from a shepheard to a warriour , from thence to a kings sonne , from thence to a kingdome . mordecai was first in danger of his life , and in great distresse , and afterward his head was lifted vp . this humility , . will not suffer a man to affect pinnacles , as seeing their danger , but content himselfe in a meane estate , which is safest : . it will make a man reioyce rather in gods humiliation , then in satans aduancing ; the former tending to exaltation , the latter to ruine and downefall . as satan is euer plotting to cast thee downe , so be thou euer raising thy selfe vp . . by meanes of the word , which is the staffe of a christian , raising him in his falls , and strengthening him in his standing . . by prayer , which gets gods hand with thee to vphold thee , so as the hand that must cast thee downe , must be stronger then gods. . by heauenly conuersation , lift vp thy soule and affections daily , seeke the things that are aboue , minde heauenly things . satan would not haue a man mount aboue the pinacle , nor will suffer him ( if he can hinder ) to get vp to heauen : therefore in regard of his malice , we must put more labour to this businesse . our affections are like the leaden plummets of a clock , by their owne weight euer tending downeward , and satan often hangs his weight vpon them ; and therefore we must euery day be winding them vp . . by fostering , not quenching the motions of the spirit . thy selfe ] quest. why doth not the deuill cast christ downe ? did hee want power , who had now carried and set him on that dangerous pinacle , or did he want will to throw him downe ? answ. there wanted no will in satan any way to mischeife our lord , to which purpose he strained all his wits in these temptations : but , . hee wanted power and strength , being bound in chaines , and bridled by god , so as it is as farre as he can now goe , to tempt christ to cast downe himselfe . his commission went no further then to carie his holy body to the pinacle , and there set it . . for him to haue cast downe christ , and christ to be a meere patient , had not furthered him a whit in his drift and scope : he intended to bring christ to sinne , and if christ cannot be gained to be an agent , or a voluntarie patient , he cannot sinne . besides , he specially intendeth to bring christ to the sinne of presumption , in throwing himselfe downe , which he could not effect by his casting him downe , vnlesse himselfe ( bearing himselfe vpon his fathers protection ) can be brought to cast himselfe downe . . although afterward satan had power by his instruments to put our sauiour christ to death , yet now he could not by casting him downe the pinacles doe it , no more then the people could , when they attempted to cast him downe the hill : for his houre was not yet come , he had not yet done that great worke , which he came into the world to doe , and the houre for the power of darkenesse was not yet . hence he is a suiter to christ to cast downe himselfe . satan can tempt and perswade vs , but he cannot force vs to sin : or , he cannot cast thee downe , vnlesse thou cast downe thy selfe . he setteth christ on the pinacle , he cannot throw him downe , but perswades him to throw downe himselfe . he crammed not eue with the apple , nor gaue it into her hand , but perswaded her to reach and eate it . he did not kill saul himselfe , but perswaded him to cast downe himselfe vpon ●is owne sword . he did not put the halter about iudas his necke , nor was his hangman , but was of his counsell , and made his owne hands his owne executioners : therefore it is said , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , factus praeceps , he threwe downe himselfe from an high place , not onely of his office , but from off the tree whereon he hanged himselfe . . this comes to passe by gods restraining power , which suffers not satan to doe what he list : for then he would suffer no good thing or person vpon earth , but destroy all the order and gouernment of god both in church and commonwealth : then should euery man not be a wolfe onely , but a deuill to a man. hence he is faine to take out a new commission , and power from god for his seuerall designes , and cannot goe beyond the limitations of it , though the greedinesse of his pray be neuer so great . . no man is hurt but from himselfe , and out of the voluntarie inclination of his owne minde vnto euill ; which satan knowes well enough , and therefore he euer worketh on our corruptions , and cannot poyson vs , vnlesse either he get vs to drinke of his cup , or intoxicate vs by our owne . . god hath made the will of man as a fountaine of all humane actions , whether naturall , ciuill , morall , or diuine : and herein hath giuen a man a kind of power vnder god ouer himselfe , by inuesting euery mans will with this naturall propertie , that his will is free from coaction and force : for a man to say , the will can be forced , is to speake a contradiction , and as much as to say , that the will in the same time and thing can be willing and nilling ; which if it could be forced , were true . to vnderstand this better , we must know , that there be only two wayes to mooue , change , or bend the will. first , from an internall agent or principle , and this is twofold : . god himselfe the author of all naturall faculties , in whose hand the heart of kings , and all men , be to turne as he pleaseth , as the riuers . . the man himselfe to whom god hath committed this will , who hath power to dispose it to this or that obiect : as adam in innocency had freedome in things diuine and humane , and now we his posteriry in the latter . secondly , by externall moouers ; and these are either , . the naturall obiect of the will , which is some good so apprehended in the vnderstanding , and strongly vrged vpon the will ; or . some passions , lusts , affections , and appetites , which incline the will this way or that . quest. how then is it said , that the deuill filled ananias his heart to lie to the holy ghost ? act. . . and of iudas , that the deuill entred into him , and put into his heart to betray his lord , if he cannot mooue the will ? answ. it is not denied , but that something besides god , can mooue the will : but the question is , of the manner . god mooues it by his owne and absolute power , euen without our selues , and against our selues , as when he changeth an heart of stone into an heart of flesh . but other without vs cannot mooue our hearts , neither by any proper power that they haue ouer them , nor yet without our selues first gained vnto them ; but then they mooue our wills , when they can either make vs apprehend and vnderstand some obiect , or mooue passion or appetite , whereby to incline our wills . thus the good angels may and doe propound diuine truth and good vnto our vnderstanding , and mooue our wills to embrace it and chuse it , but not alwaies with effect , because the power is not in them , but in our selues . a good angell admonished ioseph in a dreame , by which his will was bended to prouide for christ and himselfe . thus also the deuills and wicked angells mooue the will , by working vpon the phantasie and imagination ; as in many melancholike persons to hurt themselues and others : sometimes by setting good colours vpon euill , so that the vnderstanding apprehending euill in the case and colour of good , may bend the will to it ; as peter in denying his lord , thought it good and safe for the present : sometimes by raising vp passions , and working in them ; as saul in a passion to cast his speare to kill his good sonne ionathan , a barbarous and vnnaturall fact ; yet the deuill gained his will to it , hauing first raised a cloud of dustie passion to darken his vnderstanding : and the other saul in his furie and hot mood to waste and persecute all that called on christ : sometimes by stirring vp lust and concupiscence ; as dauid beeing enflamed with lust , the deuill working on this corruption , gained his will to those foule facts , which aboue all blemished him . as for the examples alleadged , thus peter saith , that satan filled ananiahs heart ; not that he brought any new wickednes into his heart , but , that which he found he stirred vp , and perswaded his will to play that dissembling part ; for he should carrie it away closely and cautelously enough . and thus the deuill put treason into the heart of iudas : he knew him to be a couetous wretch , and had often watched him how he was deceitfull in the administration of his masters money : now his affection beeing troubled , and stuft with couetousnesse , satan vseth this as a means to perswade his will , for mony to attempt this foule and barbarous treason . in all which we see , that our wills are not vnder the power of the deuil , who deales with vs as wicked men , who when they perswade any euill , infuse none of their wickednes into vs , but only by their speach stirre vp that which is in our selues , and perswade vs thereunto . . it is not enough for satans malice and cruelty to bring mischeife on the bodies of men , but the thing he aimes at is , to bring guiltines on their soules ; as our sauiour here , i doubt not but he would willingly haue killed him , if it had beene in his power to cast him downe , as it was to carrie him vp : but he had farre rather that christ should doe it himselfe , and so haue an hand in his own death . in iob satan was not contented to cast him down in bringing misery vpon his body and estate , but the thing he aimed at was iobs casting downe himselfe by blaspheming god , that so he might bring guiltines vpon his soule . and satan knowes , that when he can bring a sinner to giue vp his will to his perswasion , his sinne is so much the more sinnefull , because to a voluntary sinne is added , . a deliberation : . an election of euill , and a preferring it before good : and . a willing execution of that which a corrupt vnderstanding hath embraced , and a corrupt iudgement and will preferred for some corrupt end . . satans slinesse and vsuall subtilty in his temptations , shewes that his strength lieth in inward perswasion , and not in outward violence : he insinuates like a serpent , and pretends great good will , as here , thou shalt shew thy selfe the sonne of god ; as though he in earnest sought the honour of christ : and , as if he would haue bettred adams estate , he said , ye shall be gods. he transformes himselfe into an angell of light , and ordinarily deales with vs as with saul , who , when he saw the deuill himselfe , hee made him beleeue he saw samuel gods worthie prophet . this doctrine serues to comfort vs , considering the impotency of our enemy . he is a weake enemy , and cannot ouercome him who is not willing to be ouercome . he can egge vs on to euill , compell vs he cannot . and as christ said to pilate , thou couldest haue no power ouer mee , vnlesse it were giuen thee from aboue ; so satan can haue no power but from god , not ouer beasts , matth. . . not ouer wicked men : ahab a wicked king could not be deceiued , nor set on to mooue a needlesse warre , till the lord sealed satans commission , . king. . . and much lesse ouer the godly , as we see in iob , till god said , all that he hath is in thine hands ; till then , neither he nor any thing he had was in satans power . nay , not an haire of our head falls to the ground without the prouidence of our heauenly father . and another sound ground of comfort is , that as he cannot hurt vs without the will of our heauenly father , so he cannot without our owne wills : for if he could , he would neuer be resisted in his temptations ; whereas we see in ioseph , iob , and by experience in our selues , that some hellish temptations are by grace , and the watch ouer our hearts , repelled and resisted . hence we see that nothing can doe vs harme but our owne sin : death without sinne is but a gate to life , the deuill a great and cruell enemy , but nothing so dangerous as our owne sinne , this slaies vs without him , he hurts vs not without this . what reason haue we to be in loue with sinne , while we professe we hate the deuill , who can doe vs no such harme ? which must stirre vp our watch against our owne corruption : for if he plow not with our heyfer , he can get no aduantage . many hauing sinned lay the blame on the deuill , who ( they say ) ought them a spight , or a shame . but as the lord said to cain , so say i to thee , if thou doest euill , sinne lyeth at thy doore : and , it is thy sinne , not the deuills . obiect . oh but he tempted mee . answ. so he did christ here : and hadst not thou cast downe thy selfe , he could not haue done . it was indeed the deuills sinne , that he beguiled the woman , and he had his iudgement for it : but it was her sinne that she was beguiled , and arraigned , and iudged by god for it . it is the theefes sinne to steale thy mony , and he shall be hanged for it : but if thou leauest thy mony without doores , and neuer lookest after it , it is thy fault and follie , and what couldst thou looke for else ? the deuill is a slie theefe and robber : but he commits not his robbery as other theeues and burglers , he will not breake open the doore , nor draw the latch ; but , where he findes the doore open , and an house prepared and swept , there he comes and makes spoile , luk. . . and if a man know a ranke theefe , were he not worthy to be robbed that will open his doors , and giue him entertainment ? oh let not vs extenuate our sinne , or lay the blame on the deuill , who cannot hurt vs without our owne weapons . he cannot make vs sweare , or curse , or drinke , or kill , or breake the sabbath : all that he can doe is , to stirre vp our corruption , present obiects , stirre vp passion to trouble the iudgement , and perswade or sollicite . he can suggest , he cannot force . and therefore doe as dauid , taking all the blame of our sinnes vpon our selues : when the deuill stirred him vp to number the people , and hee came to see his follie , he thought not his sinne lesse , because satan mooued him , but said , i haue done very foolishly : alasse , these silly sheep what haue they done ? take heed of satans voice , which is euer to cast thy selfe down : euery temptation to sinne hath this voice in it , cast thy selfe downe : and too too many heare and yeeld to the same . some cast themselues downe , by casting themselues backe from god and his truth , forsaking the right way . thus euery apostate hath cast himselfe downe , and hath need of that counsell , remember from whence thou art fallen , and doe thy first works . others cast themselues downe by falling into a puddle of base vncleannesse , as couetousnesse , drunkennes , swearing , lying , &c. vnbeseeming the place , name , and honour of christians . were it not too too base a deiecting of himselfe , if a noble man should sort himselfe to lie in a barne among beggars ; or any man to lie in a stie among swine ? so for a christian to demeane himselfe like a worldling , or epicure , or atheist , is as great a debasement . others cast themselues downe into the pit of despaire , when any sorrowe or trouble extraordinarie presseth or pincheth them . if god cast them downe a little , they cast themselues downe immeasurably , as cain , iudas : nay , gods seruants thinke sometimes , that god hath forgotten them , and will not remember seasonable mercy . but doe thou in all temptations answer satan thus ; no satan , i know thou canst not cast me downe , god ( to whom the honour of it is due ) be praised for it ; and i will not cast my selfe downe : if god cast me downe , i shall rise againe , who onely can and will turne his humiliation of me to my exaltation . from hence . ] so luke addeth : that is , from the battlement , which god had straitly enioyed as a meanes to keep men from falling , and to preuent danger . deut. . . when thou buildest a new house , thou shalt make a battlement on thy roofe , that thou lay not blood vpon thy house , if any man fall thence . and this was the manner of the iewes buildings , to build their houses not ridged as ours , but with a flat roofe , as most of our churches be , and battlements about ; and their roofes thus made , serued them to many good purposes ; as iosh. . . rahab brought the spies vp to the roofe of the house , and hid them with the stackes of flax which shee had spread vpon the roofe . act. . . peter beeing in ioppa in simons house a tanner , went vp vpon the house to pray . of this kind seemed that house of the philistims , which sampson at his death pulled down , vpon the roofe of which , stood persons to behold while sampson was mocked . satan seeketh especially to draw such to sinne , who haue most meanes against it . as christ was not set on a pinacle , which had no staires to goe downe by , but where were staires ; and hee must notwithstanding them , cast himselfe downe headlong . so dealt he with adam in his innocencie , who hauing all perfections his soule and bodie were capable of , yet must he needs reach at the bettering of his estate : had adam knowne any miserie yet , his sin had been so much the lesse , if he had been enticed vnwarrantably to mend his estate ; but he did ( as the parable speakes ) set an olde patch vpon a newe garment , which was both idle and disgraceful . and the meanes of his sinne , was as idle as the ende : for , had he not all the trees of the garden , and fruits of paradise to eate vpon ? and were not all els meanes enough to keep him from one forbidden fruit ? if god had restrained all but one , he had not wronged him : he had furnished him with all strength against temptation , if he would haue vsed it : he had no manner of discontent in his estate : yet if he had been ouercome in that supposall , to haue enlarged without god his owne allowance , his sinne had not been in that degree , and so out of measure sinnefull , as the hauing of all these means made it . who must denie our sauiour christ , but one of his disciples ? who must betray him but another ? both of them abounding with meanes to the contrarie , hauing beene aduanced by christ into the high offices of apostleship , to be next attendants of christ , who heard his doctrine , saw his miracles , and were eie-witnesses of the integritie of his life , yea both specially warned by christ of those particular sinnes , and peter had professed to die rather then doe it . . the malice of satan is such , as he is not content that men sinne , vnlesse he can bring them to aggrauate their sinne , and doe it as sinfully as may be : and therefore he is industrious to get men to sinne against the meanes . for this addeth weight to the sinne , and prouoketh gods anger much more then another sinne . examples we haue in exod. . . when israel had made a calfe , oh saith moses , this people haue sinned a great sinne . it was great , . in the kinde , idolatry . . in the manner , beeing against such meanes : it was not many dayes before that , that moses had receiued the ten commaundement● , which themselues heard deliuered in such thunder , lightning , and terrible voice , as made them professe what euer the lord should commaund them by moses , they would doe : and besides , the ten commaundements thus vttred and deliuered , exod. . in the . verse a speciall addition was annexed , ye shall make you no gods , of siluer or gold , &c. they had immediately before receiued an extraordinary food by manna , which then they enioyed : moses was in the mount with god , to receiue more laws for their good : aaron was with them to aduise them . but against all these and many more meanes , they worshippe a calfe , and so highly prouoke god , as after a great slaughter of men , . in number , moses hardly obtained pardon for the residue . dauids sinne was so much the more heinous , in that he had many wiues of his owne , as nathan in the parable sheweth , and maketh himselfe to confesse . a rich man had many sheep and oxen , and the poore man had but one lambe , which ate his morsells with him , and slept in his bosome ( which was bathsheba in vriahs bosome : ) and the rich man refused to dresse any of his owne sheep , and slew and dressed the poore mans sheepe . dauid himselfe hearing it , before he knew it to be his owne case , could say , as sure as the lord liues , he shall die that hath done this : and nathan said , thou art the man , &c. and this sinne so prouoked the lord , that the sword neuer departed from his house , and his repentance could not cut off that part of the sentence , but his owne sonne absalom must defile his fathers wiues , in the sight of all israel . hence it was also , that our lord answering pilate , aggrauated the sinne of iudas , ioh. . . hee that deliuered me vnto thee , hath the greater sinne : he knewe he deliuered an innocent to death , hee was warned , he was a friend and familiar , his sinne was a great sinne , and so great as god tooke him in hand , and laid the burden of it presently vpon his soule , and he found no ease but in hanging himselfe . . sathan knowes these sinnes more trouble and wound the conscience then other , because this circumstance layes the sinne directly vpon our selues , and takes away excuses ; god was not wanting to preuent such ; a man cannot say he could not remedie it , no good meanes was wanting to him , onely he was wanting to himselfe and the meanes . and thus the lord reasoneth with his people to bring them to the sight of their owne corruption , isa. . . what could i doe more to my vineyard which i haue not done ? . sathan knowes , that to sinne against meanes is a compound sinne , and like to a complicated disease , hardly cured : for besides the sinne , to which a man is drawne , there is , . a neglect of a mans owne good : . there is a base estimation of gods great kindnesse in offering the meanes of our good ; and consequently , god himselfe is despised in the meanes ; yea , there is an vnthankefull reiecting of grace offered . and what is further to be done , but to leaue such a one as remedilesse ? . well knowes satan , that god hath denounced and executed greater plagues vpon these sinnes then other , where meanes were not present . he punished adulterie in the lawe with death , not simple fornication , because one had meanes to auoid the sinne , the other wanted it . so for theft , prou. . . if a theefe steale to satisfie his soule , because he is hungry , men despise him not ; a restitution may be made , he must not die ; comparing the sinne with adulterie , in which no restitution must be made , they must die the death . capernaum , which was lifted vp to heauen in respect of the meanes of saluation , neglecting those staires , cast her selfe lower into hell then tyrus and sidon , which neuer had the like things done in them . nay god , whose nature is to be mercifull , in this case takes pleasure , and delights himselfe in seueritie : prou. . . yee haue despised all my counsell , and set my correction at nought , therefore will i laugh in your destruction . this doctrine is of great vse through the whole life . . if where more meanes be to hinder sinne , there sinne is aggrauated : how heauie be the sinnes of our age , who in the meanes are lifted vp aboue all the ages of . yeares before vs ? howe may the lord complaine of vs , as hos. . . i haue written to them the great things of my lawe , but they haue counted it a vaine thing ? the meanes that we haue , doe set our sinnes in a farre higher degree then were the sinnes of our fathers . theirs were in the night , ours in the day ; theirs were ignorances in comparison , ours are presumptions , of knowledge and set purpose : theirs were errors and sinnes , ours are rebellions and obstinacie : they could scarce doe any other , we will not : their ignorance inuincible , ous affected . and as our means be greater , so our iudgement and account shall be straighter : for , to whom god giues more , of them he requires more , luk. . . . content we not our selues , that we haue staires or meanes ; as many who say they come to church , heare the word , receiue the sacrament , haue some measure of knowledge , and be able to speake of religion : seeing the presence of the meanes brings satan more fiercely vpon thee , and threatneth thy greater danger , if thou growest not in soundnesse of christianity by them . consider whether the scripture be not true , saying , . not the hearers of the word , but the doers thereof shall be iustified . . knowers of their masters wil , and not doers of it , shall be beaten with more stripes . . many seeme to be partakers of grace , who are peruerters of it , and turne it into wantonnesse , who are of old rolled or billed vnto condemnation . . many in the day of iudgement shall say and alleadge for themselues , we haue eate and drunke in thy presence , and thou hast taught in our streetes ; to whom the iudge shall say , i tell you , i knowe not whence you are : depart from me ye workers of iniquity . the iewes had the ministery of iohn , of christ and his disciples , the gospel of the kingdome preached , which was as iaacobs ladder , to rise vp by the staires and s●aues of it vnto heauen : but for all this , because they walked not worthy of these meanes , christ tels them plainely to their faces , that publicans and harlots should goe into heauen before them . and the same shall be said of euery formall christian , contenting himselfe with an outward shew of goodnes , and not answerable to the meanes he hath , without any inward , or constant change by them . . let vs beware of satans wyle , neither to neglect means , nor yet to sinne against them . i. in spirituall things , the meanes of saluation are staires to heauen : . if thou beest not a member of the church , and abidest in the ship , thou canst not be saued , act. . . . if beeing ouerrunne with the disease of sinne , thou waitest not at the poole wherin and when the spirit mooueth and stirreth the waters , thou canst not be cured , ioh. . . refuse the word and sacraments , thou perishest . . if god haue shewed thee , oh man , what is good , and what he requireth of thee , surely to do iustly , to loue mercie , to humble thy selfe , and walk with thy god : if thou cast thy selfe off these staires into iniustice , vnmercifulnes , pride , and profanenesse , by this fall thou doest breake the neck of thy soule . so when the lord affoards many gracious means within a man and without : without , the exhortations and precepts of his word , and the warnings of his correcting hand ; then , . suffer the word of exhortation gladly , let the word rule thee , sinne not against the word by which thou art to be iudged . . let the rod open the eare that was sealed , and correction be thy instruction : it is a note of blessednesse to be chastened , and taught in gods law . the lord is glad to adde this meanes to let in the former ; and if men still fall backe more and more , the lord casts such persons off . so when he inwardly vseth either checks of conscience , or else the motions of his spirit , sinne not against them : for , . the voice of thy conscience must thou heare one day , therefore suffer it not to goe on in accusing thee , but still it by casting out the core of sinne , that makes it so restlesse and painfull . . quench not the motions of gods spirit : for this grieues him , and makes him goe away in displeasure , and then all thy sound comfort is gone with him . ii. in temporall things , sinne not against the meanes . he must eate that must liue , he must worke that will eate , sow to reape ; he that would auoid a strange woman , must loue his owne wife ; all the souldiers and people in the shippe must come safe to land , but then must they not cast them into the sea , but abide in the shippe . isa. . . the prophet in the lords name tells hezekiah , that senacherib shall not enter into the city ; but if hereupon hezekiah , should haue bid them set the gates open , would not the prophet haue told him he had betrayed the city ? for a rich man to bee an vsurer , or an oppressor , is a greater sinne then it is taken for , because it is against the meanes : yet who are vsurers else ? who oppressors else ? who grinde the faces of the poore ? who detaine the wages of poore seruants , but they ? for a man to breake the sabbath for gaine is a great sinne , as appeareth in the poore man that went out to gather stickes : but how great then is it in rich men who need not , hauing much meanes beyond the present necessitie ? and yet they , or their seruants and workemen , must bee gathering stickes to burne themselues withall in hell . who sees not the malice of the deuill here , who will haue the lords day worldly and wickedly spent , wherein god hath set vp the speciall meanes to draw men from it ? for it is written , ] hauing spoken both of the ground of this assault , and also of the scope and matter of it , we come to the third consideration in it , namely , the enforcing or vrging of it by a testimony of scripture . satan had perswaded the sonne of god to a most foolish practise : would any mad man or foole cast himselfe downe from an high place , and pash himselfe all to peeces at any mans perswasions ; and cannot now the sonne of god , the wisedome of his father , discerne danger in this motion ? satan is too blacke here , and laies his snare in vaine before the eye of that which hath wing . but to hide his blacknes , he drawes a faire gloue ouer a foule hand , and assayes to make the case without all danger or absurdity : he hath that to say , which the sonne of god cannot refuse : he hath scripture to perswade him ; for no reason is comparable to this , to assure the sonne of god , who must heare the word of his father , that there is neither danger , nor vnreasonablenesse in this motion ; nay , there is much good in it : . he shall shew himselfe to be the sonne of god : . he shall shew his affiance in his fathers word , which hath fully assured him of his fathers protection : as if he should say , thou beeing the sonne of god , mayest without danger cast thy selfe downe hence ; but doe not take it on my word , which perhaps thou mayest suspect , but take it on thy fathers word : if that hath any truth in it , there is no danger in my motion : and because thou shalt not thinke that i speake without booke , it is written in thy fathers booke ; if i had a psalter here i could shew it thee , that he hath giuen his angells charge ouer thee to keep thee , that thou dash not thy foot against a stone : and though thou cast thy selfe downe , they shall beare thee vp , and saue the harmelesse . and if they should faile of their duty , thou beeing the sonne of god , canst sustaine thy selfe by thine owne proper power and vertue . here consider two things , . the generall consideration of the allegation , it is written . . the speciall matter of it , he will giue his angells charge ouer thee , &c. the deuill can and doth alleadge scripture to further his wicked purposes : as here . in his tempting of eue he made the ground of his temptation gods word , hath god indeed said ye shall not die ? in the deluding of saul , he tooke the help of samuels prophesie , . sam. . . the lord hath done euen as he spake by mine hand . so his instruments the false prophets pretend the word of the lord , as hanani , ier. . . the reasons why satan alleadgeth scripture , are these : . to hide his person , and to transforme himselfe into an angel of light : here he counterfeits dauids voice , nay , the voice of the spirit of god , speaking in the written word . he would faine perswade christ that he is a louer of the truth , and vnder a testimony of scripture would hide his hornes . . as hereby himselfe dissembles holines , so he would colour the matter to which he tempts vs , to be iust and lawfull : for is not that lawfull , which the word allowes ; seeing it is the rule of faith and manners ? . he frames himselfe according to the disposition of parties with whom he is to deale : christ stood much vpon scripture , and would doe nothing without scripture , and if he cannot draw him by scripture he shall preuaile nothing ; and thus he deales daily with tender consciences , he can bring them to any thing by a scripture of his owne misshaping . . this comes to passe by reason of his malice , . against the scripture , which he seekes to abuse to a contrary end , seeing the scriptures are written that we might not sinne , . ioh. . . . against the godly , to ouercome them with no other then their owne weapons : christ had made the written word his shield , his sword , he will therefore assay with his owne weapon to wound him : and so he deales with his members . . here is not onely gods permission , but his ouerruling power : for hereby the father of lies against his heart and nature , giueth witnesse to the truth , and strongly argues it to be the strongest weapon , that hath strongest power ouer the conscience . quest. how doth satan alleadge scripture ? answ. hee is gods ape ; and as god , alleadgeth scripture three wayes : . by his spirit and inward motion , as to abimelech in a dreame , gen. . . . by his ministers and seruants , angels or men . . by his owne liuely voice , as to adam : so can satan , . by suggestion . . by his ministers , who transforme themselues as if they were the ministers and apostles of christ. . cor. . . . . not onely deliuering the word , but also truely . . by voice in some assumed body , as vndoubtedly he did to the first adam , and here to the second . seeing then this wicked spirit can and doth alleadge scripture against vs , it behooues vs to trie the spirits whether they be of god or no , . ioh. . . not to beleeue euery one that can alleadge scripture ; for so we might beleeue the deuill himselfe . . thess. . . our commaundement is to prooue all things , and hold onely that which is good . our president is in act. . . the bereans , when they heard the apostles , searched whether the things spoken were so . we take no coine without due tryall . quest. how shall i trie the spirit that brings a sentence of scripture ? answ. . by diligent study and reading of scripture , diligently searching out the truth : for the determination of euery truth must be by scripture : and though scripture seeme to be opposed to scripture , we must not with papists draw determination of matters from scripture : so saith the apostle in eph. . . let vs not be carried about as children with euery winde of doctrine : how should we doe other ? but follow the truth in loue . examine the places , circumstances , antecedents , and consequents , conferre with other scriptures ; to all which it must agree . . follow and frequent the ministery , as not content with the knowledge of the scriptures without the true vnderstanding of them : for they consist not in the bare letters , but in the pithie sense , said the father . and this true vnderstanding will help vs to lay it to the analogie of faith , whereunto it must be agreeable , and will make our senses exercised in the word . . adde hereunto prayer , which procureth the spirit to lead vs into all necessary truth . dauid neuer ceased to pray to be taught , as we may see through the whole . psalme . . consider the end & scope of the scripture alleadged . if it lead thee into an action condemned by the law of nature , or against other direct scriptures , or principles of religion , it is of the deuill the father of lies : for gods spirit neuer alleadgeth scripture but to lead vs into the knowledge and practise of some truth . this is moses his rule , deut. . . if a false prophet rise vp , see what he aimeth at : if it be to draw thee from the lord , his worship , or word , take heed of him : so if satan by any instrument of his shall bring the word , and pretend great zeale , if the end be to draw thee to superstition , idolatry , or popery , beware of him , his scope discouers him . if a doctrine or scripture be alleadged to nourish any fleshly delight , or to hold men in sinne , though the words be gods , the allegation is the deuills : as , at what time soeuer a sinner repenteth , &c. and the theefe was saued at the last houre ; and therefore , if thou canst say two or three good words at thy death , all shall be well : here is the deuill , saying it is written : for all scripture truely cited by gods spirit aimes at mortification , and the furtherance of repentance . if a scripture be alleadged and vrged to threaten and discourage such as feare god , and shew forwardnes in good wayes , or to animate the sinner , promising him peace and life , it is satans allegation : for if gods spirit alleadge scripture , that word is good and comfortable to him that walkes vprightly , and the threats of the law are fit prouision for impenitent persons . this teacheth vs not to content our selues to know the scripture , and be able to speake of it , or to alleadge it : for the deuill knowes the word , and can alleadge it readily , yea he is expert in it . many men deceiue themselues in their estate , and thinke themselues sure of saluation , if they can get a little knowledge of the scripture aboue others : as though satan could not alleadge it , or as though the wicked could not preach it , as iudas did , or vngodly men professe it , who take the w●rd into their mouth , and hate to be reformed , psal. . . . but let vs take heed we come not behinde the deuill himselfe , while we thus highly cōceit our selues : for . are there not a number of ignorant men , almost as ignorant as if the scriptures had neuer beene written ? and shall not the deuill condemne these , who hath gained so much knowledge in the word , which containeth not one word of comfort for him , but iudgement that makes him tremble ? yet these , whom they would make wise to saluation , and to whom they offer the ioyes and comfort of life eternall , are vtterly ignorant of them . . many read the scripture , but as satan , not to informe or reforme themselues , nor to make themselues better , but both themselues and others farre worse , as not onely heretikes and learned papists , who bend all their knowledge to suppresse and hide the truth , but all such as by the scripture seeke to maintaine their owne errors and sinnes , which they will not part with : and these are no better then the deuill . . others will reade scripture , and heare , and know it , but without all speciall application and grace in the heart , wherein they should differ from the deuill and wicked men , who know the word , but affect it not , doe it not , nay , cannot abide the speciall application of it to do them good : and this doth nothing but increase sinne and iudgement : sinne ] iam. . . to him that knoweth to doe well , and doth it not , it is sinne , a great sinne , without excuse or cloake : ioh. . . iudgement ] for such shall be beaten with many stripes . . others bragge of their knowledge ; they read the bible , at least dauids psalmes , and they know as much as any preacher can tell them . but stay , the deuill reades the psalter as well as thou , and can quote dauids psalmes more readily then thou , he can read the bible , he knowes as much , yea more then any preacher can tell him : what sayest thou more of thy selfe , then the deuill can do of himselfe , and more truely ? and what hast thou gained by all this challenge , but thine owne conuiction of great sinne , without excuse , but not without witnesse ? is not thy owne mouth thy iudge , who professest so much knowledge , and so little grace , loue , practise ? to sinne wilfully and presumptuously , against the light , is an extraordinarie conformity with satan . rules of reading , and hearing the word religiously . . consider the excellencie of the word aboue all precious things , and how dangerous it is to take gods name in vaine ; which is then , when the word is frustrate of his right end . . they are called holy scriptures , not onely in regard of that holy truth contained in them , but because they are instruments , by which the elect are sanctified and made holy , ioh. . . and therefore are neuer to be vsed without holy affection , nor without endeauour to grow vp in holines . . they are the word of faith : therefore we must mingle the word with faith , and lay vp the precepts and promises thereof to beleeue it . . the scriptures being the rule of life , we must submit our whole man to the obedience & practise of it , with all sinceritie and constancie . hereby we shall goe beyond the knowledge of the word in deuills and vngodly men . now for the place it selfe , we must consider it two wayes ; . as abused by satan in his allegation . . as we find it holily set downe by the spirit of god. in satans abuse of this scripture , we may see many particulars : . he wrongs the words of god , when he vrgeth them spoyled of the right sense of the holy ghost . . he peruerteth the right order of gods spirit in his allegation : for whereas gods spirit first suggests the word , and then frames the heart to obedience of it ( for the propertie of the sheepe of christ is , first to heare the voice , and then to follow , ioh. . . ) satan first will haue men to conceiue opinions , or attempt practises pleasing to him and themselues , and then afterwards seeke out some scripture to iustifie them . thus iohanan and the captaines were resolued to goe into egypt ▪ but sent for ieremy to see if they might haue the word of god to goe with them , ier. . . compared with verse . . he wrests the right end : for whereas all scripture is written that wee might not sinne , . ioh. . . he abuseth this part of it to draw christ to sinne ▪ ●nd whereas all the precious promises of god ▪ should hold vs in the awe and feare of god , this promise must occasion christ to pr●sume vpon an vnlawfull action . . he willingly mistakes the persons : for whereas that psalme , and the great promises of it , hold true in christ our head , yet notwithstanding it w●s principally written for the godly members of christ , and the adopted sonnes of god : neither can euery thing in that psalme be so fitly referred to christ in himselfe , as in his afflicted members . besides that , the angels minister otherwise to christ himselfe , then to his members : christ by his owne power bea●es vp himselfe , and angels , and all things , hebr. . . . he falsifies the text , by adding partly to the words , partly to the sense . to the words , he addes , least at any time , which addes no small strength to the temptation , including euen that time wherein he should bee iumping betweene the pinacle and the pauement . to the sense , thrusting his dart into the sense of the place , as if that place said so much in effect to him , cast thy selfe downe ▪ which chrysostome hath well obserued , saying , cast thy selfe d●wne , was not written , but was the poyson of the serpent , cunningly mingled with the sweet comfort of the scripture . . he puts out and conceales that which most makes for christ , and against himselfe , namely , those words [ in all thy waies , ] which most warreth against this headlong casting downe of himselfe : for it is not the way of a man to cast himselfe from such an height , but to seeke the staires , o● the ordinarie way . and these words were not vnawares omitted , but maliciously and purposely : for if christ shall heare him speake of his wayes , and consider that this casting downe of himselfe pertained not to his way , one peice of his owne argument had ouerthrowne the whole . . in th● allegation he commits the fallacie of diuision , intending christs ouerthrow , by disioyning the things which god hath coupled together : for whereas the words of that text in the right sense , consists of two parts , namely , . a promise of protection , and preseruation : . the condition of keeping a mans selfe in his wayes , without which condition no promise of god belongs vnto vs ( for godlinesse hath the promise of this life , and the life to come : ) satan reiects the condition wholly , and diuorceth it from the promise . this is mr. iunius his obseruation . . from euery part and word of a most excellent text , he can vrge his most hellish temptation , and make all faire weather when he intends nothing lesse : as if he should say ; if thou be the sonne of god , cast downe thy selfe , i do assure thee , nay , the written word assures thee of protection and safety : for in such a psalme , namely , the . verse . thou hast the word of thy fathers promise : yea , in one promise , a number of promises : for , . if thou wilt knowe the parties that shall support thee , they bee angels , creatures swift , mighty and powerfull . . if thou doubtest of their will , they must doe it , they can neither will nor chuse , it is their charge , they are commaunded so to doe . . if thou aske the manner how , they must beare thee vp , that if thou wouldst thou canst not fall . . if thou doubtest of their chearefulnesse , or willingnes , or diligence , there is no feare ; for they must doe it as mothers or nourses ( as the word signifies ) who out of their tender loue beare , and carie , or lead the infant with great watch and circumspection , that it fall not , and so come to hurt . . if thou thinkest there is any limitation of their commission , there is none ; for they must beare thee vp at all times . . to take away all suspition of feare from thee , they must saue thee not onely from great danger , as breaking thy bones or necke , but from the least danger , thy foote , the lowest and basest part shall not stumble or be hurt , much lesse thy head , thy selfe . thus subtilly intending to hold with the hound , and run with the hare , satan hath prickt out a place which seemeth forcible enough to perswade any reasonable man to his purpose . hence note , that a principall wile of satan , is , to assay ( if he can by no meanes else ) to ouerthrow men by the ouerthrow of scriptures . gen. . . hath god indeed said , ye shall not eate of euery tree of the garden ? it were strange and maruellous he should say so , seeing he knows it would better your estate . in this his first temptation , of all other he chuseth to make gods word a meanes of their and our ouerthrow , thinking it not an easie thing to destroy gods image in the soule , vnlesse he could first destroy the word of god out of their heart . . sam. . . when the deuill would delude saul , ●nd hasten his death , he layes the ground of it in gods word , and taking on him the person of samuel saith , the lord hath done euen as he spake by my hand ; abusing & alleadging that scripture in . sam. . . the lord will rent the kingdome from thee this day , and hath giuen it to thy neighbour , who is better then thou . mar. . . the deuill comes to christ , and tells him he knowes him well enough , thou art iesus of nazareth , euen that holy one of god , that holy one that was promised , figured , and expected , euen that redeemer and holy one of israel , isa. . . euen that holy one foretold by the angell , luk. . . and all this was by scripture , to ouerthrow both christ himselfe , and the faith of beleeuers , as though there were some secret compact and familiarity betweene him and them : and perhaps hence arose that speach , by beelzebub he casteth out deuills . . satan knowes that scripture is the will of god reuealed , and hath sway in the conscience , as beeing inspired by the holy ghost , as the onely rule of faith and life ; and if he can turki● the scripture out of his right sense and shape , he peruerts iudgment , and holds the conscience in errour ; and these errours are dangerous , and neare of kinne to obstinacy . for till the truth of god come to his place againe in the conscience , it will stiffen it selfe in errour euen to the death . so as by this stratageme satan vsurpes the conscience , which is gods right , and so leads men at his pleasure . . his malice sets him cleane contrary to god in his proceedings . god hath giuen his scripture to saue men by , and therefore it is called , a word of saluation : now satan would herein crosse the lord , in peruerting the word to mens condemnation . the scripture is in the church as a law to the common-wealth , to containe men in the compasse of faith and godly life ; whence it is called statutes , and precepts , and iudgements . but satan seekes to enforce it as a law to thrust men from faith and obedience . the scripture is a word of truth , of holines , of wisedome , euery way resembling god the author : satan therefore , beeing the greatest enemie to gods image , is the greatest enemie to the scriptures , and desireth to peruert them , by establishing by them errours , heresies , false doctrines , wicked and foolish opinions and practises . . his subtilty and pollicie is not inferiour to his malice : for , . he hath a speciall slight and tricke of his owne , by pretending truth to impugne it , and with scripture to fight against scripture ; which he hath taught his speciall factors , heretikes , and seducers : for why else did christ forbid the deuill to witnesse to him , but that euen that truth he speakes , euer tends to destroy the truth ? and in the text , why cites he the truth , but to draw christ into an errour ? . he will gaine to himselfe some credit by this practise : for seeing speaches and testimonies depend much vpon the credit of the speaker , by his quoting of scripture he would be taken as if the truth of scripture depended vpon , or needed his witnes . . satan must doe thus , if he will preuaile against christ , or his seruants : for scripture in the true sense of it , is no patrone of sinne , nor euer stands on the deuills side . of all temp●●tions beware most of them which come armed with scripture : for hardlier can we espie the subtilty and danger of these , then those which are directly against the scripture . and by temptations of this kinde , satan mightily preuaileth in points both of doctrine and practise ; which it shall not be amisse to giue some tast of , and in both we shall obserue how satan doth not so much vse as abuse scripture . i. in matters of doctrine . . for the establishing of the headship of the church in the pope , the ordinary papists haue found a scripture in ioh. . . where christ saith , feed my sheep . i answer : first , that place speakes not of any headship or spirituall gouernment , but of fee●ing by the word and sacraments , which the pope neuer doth : secondly , it is a commaundement not giuen to peter alone , but to all the apostles , who were equally apostles with him , but applied to peter specially , not to note any primacie , but secretly to checke him for his threefold deniall , whereby he made himselfe vnworthy to be a disciple . obiect . but peter saith he hath two swords , and therefore the pope hath both spirituall and temporall iurisdiction . sol. this is a place of satans alleadging , when that which is spoken literally , is wrested into a figuratiue sense . and where peter is commaunded ( act. . . ) to kill , and eat● , the pope may kill , and slay , and eate vp whom he will or can , prince with people . but this is a place literally to be taken , and one part of the argument ▪ hangs with another as the dreame of a sicke man : for the pope , if he be peters successor , must feed the sheep , not feed on them . but bellarmine , who would make the world beleeue his wit is thinner , hath deuised a farre more sufficient place : . pet. . . behold , i put in sion a chiefe corner stone , elect and precious ; that is , the pope : in his preface to the controuersie , de rom. pontif. and lib. . cap. . but what may we thinke to reape from him , that dares beginne his controuersie with so high a blasphemy ? and least we should thinke it fell inconsiderately from him , he takes it vp againe . for doth not both paul and peter teach , that this stone can be meant of none but of christ , doth not both of them adde , he that beleeueth in him , shall not bee ashamed ? must we now beleeue in the pope ? and who is this liuing stone that giues life to all that are built vpon him , besides christ himselfe ? none can arrogate it to himselfe , or attribute it to another without high blasphemie . therefore i conclude this point , boldly affirming that the deuill could not more impiously abuse this place , then hath blasphemous bellarmine . . for the point of iustification by workes , is alleadged that place of iames , . . wherein they adde vnto the text , . a false glosse , by workes of the law . . a false distinction , saying that they iustifie as causes ; whereas we graunt , that as effects they iustifie , that is , declare a man to be iustified : so did abrahams workes declare him to be iust : and this is not the iustification of the person , which is onely by faith , but of the faith of the person , which is manifestly dead without them . . in that great sacramentary controuersie they alleadge , this is my body : wherein satan hath taught them to abuse scripture , in taking that literally which is figuratiuely spoken , as often to writhe that ●nto a figure which is spoken literally : and whereas they exclaime against vs for denying the words of christ , as heretikes , we are far from denying christs word● , but disclaime their false meaning , which destroyes the scripture , seeing scripture stands not in words , but in sense . . to establish the false doctrine of free-will , they furnish themselues with that place in ier. . . blessed is the man that trusteth in the lord , and whose hope the lord is . but what doe they else but imitate the deuill , in cutting off that part of the text which makes against them ? for in the next verse it followeth , the heart of man is deceitfull aboue all things , who can know it ? shewing , that man in himselfe is vtterly destitute of all grace . . for the iesuiticall tricke of equiuocation , or mentall reseruation , they haue scripture and example : ioh. . . they asked iohn if he were a prophet , he said , no , whereas he was one : for zachary called him the prophet of the highest , and christ said that there was not a greater prophet then iohn : therefore iohn equiuocated . answ. whatsoeuer was the true meaning of the question , that iohn answered plainely vnto . if they meant to aske him if he were that singular prophet , whom they fancied to come together with their messiah , he truely answered , no. if he were any of the auncient prophets , who were long before christ , he truely answered in that sense , no. if he were a prophet by his proper office , he truely answered , no. for howsoeuer he was by grace and power a prophet , beeing sent of god to reprooue and conuert sinners ; yet by ordinarie office he was no prophet , neither did he prophesie . but what is this to those mentall reseruations ; are you a priest , garnet ? no , saith he , meaning not a priest of apollo , or iupiter . were not you in england at such a time ? no , not as the sunne in the firmament , or as a king in a kingdome . a strange madnesse , that men professing knowledge & zeale , should so dally with lies and oaths : which tricks of theirs , were they iustifiable and sound , we should haue little vse of magistracy or tribunalls , especially where matters are determined by mens oathes : he were a verie blocke that would suffer any thing to be fastened vpon him . the murderer might sweare he neuer slew man , namely , with the iaw-bone of an asse , as sampson did . the drunkard might sweare hee drunke neuer a droppe , if he can inwardly conceiue of water , or aqua ●oelesti● ▪ or the poets nectar , or what he can faigne . the adultr●●●e might sweare she was neuer tou●ht , if she can inwardly conceiue of any creature , as of a bull , or a swanne , as the poets faigne of pas●ph●e and laeda . and were is lawfull to dally with god , and mens consciences , after this manner , we could pay them home in their owne kind : for suppose a man were in their inquisition , and were asked if the pope were supreame ouer all kings ; if a man were disposed to equiuocate , be might say and sweare , yea ; reseruing his secret meaning , not by right , but onely in his owne proud and ambitious desire ; and thus delude them . ii. in matters of practise , you shall haue no sinner but he hath a scripture reached to him , to lie safe vnder in the holding of his sinne , but robbed and turned out of the right sense . the atheist , that cares for no scripture , yet hath one text for himselfe , eccl. . . b●e not iust ouermuch , nor ouerwise : and so he hath enough to cast off all care of knowledge , and conscience . the image-munger hath a text , to let nothing be lost : he hath a good vse for his images ; if they cannot serue to worship , they may serue for ornament . the swearer hath a text in ieremie , thou shalt sweare in truth , righteousnesse , and iudgement : therefore he will sweare so long as he sweareth nothing but that which is true . the sabbath-breaker hath his text , the sabbath was made for man , and not man for the sabbath . the murderer and adulterer thinke themselues safe , seeing they finde dauid in both these sinnes , and yet commended of god. the drunkard hath his lesson , drinke no longer water , but a little wine for thy stomacke , and often infirmities sake . the couetous person knows , that he that prouides not for his family , is worse then an infidell , which through many mens wickednesse , is a ground of much couetousnesse . the lazie protestant hath his text , we are saued by grace , and iustified by the blood of christ freely : what can his workes doe ? what need they ? the idle person hath his text , care not for to morrowe , let the morrowe care for it selfe . the vsurer hath his plaine place , matth. . . — that i might haue receiued my owne with vsurie . the theefe , hath the theefe on the crosse , repenting at the last . the carnall gospeller cares not what sinne he venture on , because where sinne hath abounded , there grace hath abounded much more . the carelesse libertine is predestinated to life or death , doe what he can , and doe not what he list , he cannot change gods decree : and so he will doe what he list . the obdurate and hardned sinner saith , at what time soeuer a sinner repents , god will put all his sinnes out of his remembrance , and therefore he will not repent till he be dying . lastly , the vniust person he hath his rule in the vniust steward , who was commended by christ : who was indeed commended for his prouidence , not for his iniustice . in all these thou mayest hold this for a good rule , it is the deuills diuinitie , to confirme thy selfe in any sinne by whatsoeuer thou hearest or readest in gods booke ; all which in gods meaning is direct , and the onely preseruatiue against all sinne . now we are to consider this comfortable scripture in the holy vse of it , not as we haue it wrested and mangled by sathan , but as we finde it set downe by the holy ghost , psalm . . . for hee shall giue his angels charge ouer thee , to keepe thee in all thy waies : they shall beare thee in their hands , that thou hurt not thy foot against a stone . in which words the godly are secured , and assured of safetie in danger , not onely because the lord himselfe is become their refuge and protection , as in the words going before , but in that to his owne fatherly care and prouidence , he hath added a guard of angels : to whose care also he hath committed the godly . wherein for explication , we will note these particulars , . what is the ministerie of the angels , namely , to be the godly mans keepers . . who sealeth their commission , he hath giuen them charge . . the limitation of it , in all thy wayes . . the manner , they shall beare thee vp in their hands . . the end , least thou dash thy foot against a stone . which is a borrowed speach taken from mothers or nurses , who lead or carrie their tender children in their hands , that they stumble and fall not to hurt or endanger themselues . the word angell , is a name not of nature ( for so they be spirits ) but of office , ministring spirits , to god , to iesus christ , and to gods elect . his angels ] that is , the good and elect angels , called his , . by creation : for they had not beeing of themselues . . by more immediate ministerie , they assist him , and stand before his face ; whereas the wicked angels are cast downe from heauen , from enioying his presence . . by grace of perseuerance : for they fell not from their estate , as the wicked angels did , and are now confirmed by christ that they cannot fall : and hence is christ called the head of men and angels , in whome all things in heauen and earth consist , coloss. . vers . . that is , are preserued , sustained , and gouerned , whether visible or inuisible ; and consequently a mediator of the angels in respect of speciall grace of confirmation , by which they inseparably adhere to god , although in respect of that mediation which is restrained to redemption , the angels haue no need of it . charge ] this charge is not a generall commaundement ouer the church in generall , but a speciall charge ouer euery godly man , ouer thee . and the charge is directed to many angels to keepe one man ; for the word affoards vs more comfort , then that popish and vngrounded conceit , of euery mans hauing his particular angel. quest. why doth god giue this charge to the angels ? or why doth he vse their ministerie ? answ. not for any necessitie ( for he by his word and becke doth sustaine heauen and earth , and without them can keepe his owne : ) but out of his good will to vs , hee declares his loue and care of vs , who hath so abundantly prouided for our safetie , and made farre more glorious natures then our selues our keepers . to keepe thee ] this custodie of the angels standeth , . in obseruing and watching their persons , soules , bodies , and estates ; and therefore are called watchmen , dan . . and i sawe a watchman , and an holy one come downe from heauen . . in propulsing and auerting euill : so here , there shall no euill come neare thee , for he will giue his angels charge ouer thee . . in defending them in good , as elizeus and his seruant beeing compassed with enemies . . in comforting them in trouble , as hagar , gen. . . and iacob , . , . and christ in this place . in all thy waies ] namely , in such courses as god hath appointed , and in all these , in all times , and in all places , in all estates and conditions . in the way into the world , in birth and infancie , the good angels keep gods little children , matth. . . in the way thorough the world they keep vs , as the israelites in the wildernesse , exod. . . in the way out of the world , their charge is to keepe vs , as we may see in lazarus , who when he died the angels carried his soule into abrahams bosome . in all our wayes , by day and by night , they keepe vs so long as we are in our callings . they shall beare thee in their hands ] this is a borrowed speach : for angels haue no hands , nor bodies : sometimes they assume bodies in their ministerie to others , but these bodies are not theirs , neither were they naturally and hypostatically vnited vnto thm , but for the time created and assumed : but , from what beginning they were taken , or into what end after the ministerie they were resolued , it is idle to enquire . here hands are ascribed to them as elsewhere wings , both improperly , one shewes the speedines of their motion , the other their fitnes and tendernes in our keeping : for their charge is not onely to foresee danger and admonish vs , but they must be actuall helpers , to beare vs vp from ground , when we are ready to fall , and g●● knocke , as a tender mother or ●ourse , if they see the little child falling , will haste and catch it before the head comes to ground . that thou dash not thy foote against a stone . ] that is , that thou hur● not thy foot against any rubbe or occasion . angels are nourses , we are as infants in spirituall matters , on euery occasion ready to fall into sinne , and by it into all dangers , spirituall and temporall . now the angells keep vs not onely from hurt by others , but from bringing hurt on our selues , euen the least ; they keep vs from hurting our head , yea our foote . obiect . but how doe the angels performe their charge , when some of gods children not onely stumble , but fall spiritually , and bodily , and take great harme . answ. the reason is , because no man keeps his way so diligently and vprightly as he ought . if we did neuer faile , god would neuer faile vs , no more would his holy angells ; nay , such is their loue , as they would not haue vs to take the least hur● in the world , while we walke faithfully in the wayes and commaundements of god. the angells of god are the tender keepers of gods children in gods wayes , that no hurt can betide them , gen. . . when iaacob was in great feare of his brother esa● , the angell of god met him to comfort and defend him . when s●dome was to be destroyed , the angels came to lot to forewarne and hast him out of that wicked city . psal. . . the angell of the lord pitcheth his tents round about them that feare the lord , and deliuereth them . . because of iesus christ our head , to whom they are subiect as to their lord and head , who hath reconciled things in heauen and earth , angels and men , col. . . in our selues and our owne vilene● we could not be endured by these blessed spirits , but now christ becomes our head , and for him they tend vs as his members . . their loue to vs is another ground of their custody of vs , manifested in that they are compared to nourses : neither can they but loue those whom they see god loueth ▪ now they see god louing vs so dearely , that he spare● no● his owne sonne , but giues him to the death for vs ; and therefore they dearely loue vs and our good , they desire our saluation and promote it , they reioyce that our saluation is wrought , and are glad of our repentance , by which we lay hold on it . . and specially this charge and commandement of god is the cause hereof ; so as now it is not out of curtesie , or the goodnes of their nature onely , that they doe vs good , but by vertue of this charge and commaundement of god , whom they loue as their cheife good , and to whō they are bound in absolute obedience by the eternall law of their nature ; so as although they are charged by god , yet are they not forced or coacted , but out of their perfect loue of god they watch ouer our good . this doctrine affoa●ds a vse of great consolation : for when we consider our owne weaknes and impotencie on one hand , and the multitude , power , and pollicie of our enemies on the other , when we see a whole army of sinnes besieging vs , and a whole legion of dangers behinde them to oppresse and swallow vs ; now this doctrine touching gods prouidence in the ministery of angells , will bee able to support vs ; when we shall consider , not onely that gods protection is as a wall of fire round about vs , but that hee hath set and pitched his angells round about vs as a guard , of whom we may say with elisha for their multitude , they are m●re that are with vs , then they that are against vs ; and for their power , they are called the angells of god power , farre stronger then the wicked angells and powers that are against vs. and when we shall consider , that god hath giuen a charge , and that not to one or two angels , but to the whole blessed company of them ouer euery godly man , how can we but assure our selues , that we shall be defended and protected ? if a man were to passe by shippe ouer a dangerous sea , full of gulfes , sands , rocks , and robbers , if the king should giue him ●etters of safe conduct , it would much comfort him , and helpe him through his voyage : but if this king should send a great nauie to conduct him ouer , yea and should not onely goe in his owne person , but call out all his men of warre to see him safely arriued , this were so comfortable as he could not wish more . but thus doth the lord with his children , not onely himselfe going with them through the world , but guarding them with his holy angells , who willingly affoard their ministery , because of their loue to man , but in respect of gods word and charge much more willingly , that of gods angells they become our angells , matth. ● . . what an vnspeakeable comfort is it , that when we loose the watch ouer our selues many wayes , through sleep of soule or body , the angells watch ouer our safety ? matth. . . ioseph was asleepe , and thought not of that danger which was euen vpon him , by meanes of herods cruelty : but euen in that sleep the angell watched and admonished him by a dreame , both of the danger , and the meanes to escape . how great a comfort is it , that when we see such difficulties betweene vs and our desires , as we can neuer ouercome , then we haue gods angells present to doe it to our hands ? mark. . . when the good women that came to embaulme christs body , were very much troubled how to come to his body , and asked who shall roule away the stone , for it was a very great one ; when they looked , they saw the stone rolled away , & it was done by the angel , as matth. hath it . gods angels roll away all stones and impediments , and make our way smooth to all good duties . no lesse comfort is it , that when satan beginnes to insult , and makes as if hee would trample vpon vs , we haue a stronger guard about vs , any one of the angells beeing as able to shut the mouth of this roaring lyon , as they were to shut the mouths of those hungrie lyons , into whose den daniel was cast . and for the further strength of our faith and comfort in this doctrine , the scripture notes three things further concerning angells , worth obseruing : . their wisedome and prouidence in pitching about vs , so as we lie open no where . ex. . . when israel was gone out of egypt , the angell of the lord who went before them to lead them out , now remooued and went behinde them , because now pharaoh and his people pursued them . the power of the angell was no lesse if he had staied before them as he was , beeing christ himselfe , but for the comfort of israel , and our instruction , the angell changeth his place , and stoppeth betweene them and the danger . . their vniting of themselues , and strength for our safety ; one of them readily will help another in helping vs : dan. . . one angell beeing resisted by the prince of the kingdome of persia , michael one of the cheife princes came to help him : who whether he were an angell , or ( as it is more likely ) the prince and lord of the angells , euen the angell of the great couenant christ himselfe , it is euery way full of comfo●t . . their patience towards vs , who if they should be gone from vs a● often as we by sinne prouoke them , we should perish euery moment . but as god is long-suffering , so hath he charged his angells to be ; and therefore they wait still for our returne , and reioyce in the repentance of sinners , luk. . . and abide in their charge and ministery still . againe , this doctrine is a ground of manifold instruction . . hath god affoarded vs the ministery of angells ? then note the priuiledge and preheminence of gods children , whose nature beeing assumed by the sonne of god , giues it dignity aboue the angells , who are the ministers of our humane nature in the head and members , angells are indeed called the sonnes of god , but tha● is by creation . christ neuer gaue them this honour to call them brethren . nay , there is a nearer coniunction between christ and vs , then betweene christ and the angells , which coniunction doth priuiledge vs with their attendance . . by reason of his conception and incarnation , taking on him the seed of abraham , and not of the angells , by which he becomes flesh of our flesh . . by reason of his spirituall contract , taking vs to be one with himselfe , by which we become flesh of his flesh , and so nearely set into him , as the angells cannot be , who are not members of this head , as the elect be . christ indeed may be called their head , but as a lord and commander , not by such spirituall vnion as is between christ and the christian. herein we may see the loue of god in setting his angells to be our keepers . the more noble , potent , numerous , and diligent the custody is , the more is the care and loue of the thing kept . how great thanks therefore owe we vnto our god , who notwithstanding he is daily offended with our sins , yet affoards vs the ministry of hi● angells ? who , and what am i , that god is so mindfull of me , that he should giue so many glorious creatures charge ouer mee , that he should giue me such a priuiledge , that euen the holy angels ( whose dwelling is in heauen , and see the face of god , who are all spirit and no flesh , who are free from all sinne and misery ) should so narrowly attend mee a lump of earth , a peece of flesh , compassed with so many sinnes and miseries , as i can looke no way either before or behinde them ? dauid in the . psalme burst out into the praise of god , when he considered that god had affoarded man the vse of birds , beasts , and fishes : o lord , faith he , what is man that thou ar● so mindefull of him , and hast prefer●ed him ouer the workes of thy hands ? how much more should we , when we see our happines by the ministery of the glorious angells ? . let vs learne hence to looke to our conuersation , because of the angels , . cor. . . for they are our keepers and obseruers , they see all the good and bad we doe , and we doe nor speake any thing without many witnesses . sinne makes god take away our hedge , isa. . . it greiues the angels of god , and layes a man naked to all his iudgements . shall we willingly offend them , from whom , vnder god , we receiue so great and daily comforts ? if we did beleeue , or weigh this doctrine , we would not : but because we see not god , nor his angels , we loue neither , nor feare to offend either . . let vs beware of wronging the children of god , euen because they haue the protection of the angels . to rise vp against any of them , is to rise vp against the angels their keepers . offend none of these little ones : for their angels behold the face of their heauenly father , and thou prouokest the angels against thee . if the sodomites rise vp against lot , the angels will saue him and destroy them . if balaam will goe to curse gods people , he shall haue an angell against him with a sword drawne readie to kill him . . learne wee to giue god the honour of our saluation and safety , when we haue auoided any danger , publike or priuate . it is not by chance , nor by our prouidence and policie , but gods charging his angels to saue and keepe vs. daniel did rightly ascribe his deliuerance to god , by the ministery of the angell , chap. . . my god ( saith hee ) sent his angell , and shut the lyons mouth . . to be partaker of all this comfort , these meanes are to be vsed : . become a godly man : psal. . . the angell of the lord pitcheth his tent round about them that feare the lord : hebr. . . they are ministring spirits to the heyres of saluation . . hold on in a godly course , keepe thee in thy wayes , in the duties of thy calling , generall and speciall ; for thus long the charge of the angels stands in force . . pray ( not to angels , but ) to the god of heauen , to send his angell before thee , to direct and assist thee in thy duties and waies . for what god hath promised , we must pray for : gen. . . abraham tells his seruant , that god will send his angell before him to take a wife for his sonne : and this angell prospered his iourney , v. . and that this was the practise of the church of egypt , appeares by moses his message to the king of edom , numb . . . beeing ill intreated in egypt , we prayed to the lord , and he sent an angell , and brought vs out of egypt . i doubt not but this dutie , were it more faithfully practised , would bring home much more successe and comfort , then many men finde in their labour , who scarce knowe whence or how their prosperitie commeth vnto them . obiect . if god should send his angels in humane forme , and as familiarly to conuerse with vs as aunciently they did with the patriarkes , we should beleeue this doctrine : but now there is certainly no such thing . ans. . christ is now in heauen , where our conuersation ought to be by faith , rather then by the visible apparition of angels . . the beginnings of the church needed such heauenly confirmation , but now the word is sufficiently confirmed by the sonne himselfe from heauen . . the scriptures are perfect , and fully and plainly reueale vnto vs gods will in euerie particular , as if the angels should come and teach vs daily . . the blessed spirit is more abundantly giuen in our hearts , and supplyeth their absence in bodily shape and apparition ▪ . we must labour to get the eyes of our soules open , and then we shall with elishaes seruant see their comfortable presence , notwithstanding they take no bodies to appeare in . vers . . iesus said vnto him , it is written againe , thou shalt not tempt the lord thy god. now followeth the repulse of our sauiour to this second temptation , wherein are two things , . his resistance : . his reason , drawne from a testimony of scripture . i. christ resisteth , and yeeldeth not , albeit he heareth scripture alleadged . why ? if yee were of god ( saith christ ) yee would heare his word : neither doth scripture speake any thing in vaine . but the reason is , . because our lord perceiued that the word was wrested and abused by sathan● and . that scripture abused , binds not to obedience : . that scripture turned out of his right sense , is not gods word , but carries something in it besides scripture : and then if an angel from heauen should bring it , we must be so farre from receiuing it , as to hold him accursed : . for our example , that wee should not take all allegations hand ouer head , ( but as christ here ) trie whither they tend ; if to cast vs downe , refuse them . ii. christ resisteth , but not without reason , but by scripture , and opposeth scripture to scripture , not as repugnant one to another , but by way of collation and conferring one with another , that the right vse of one , may ouerthrowe the abuse of the other : not in way of contrarietie , but of commentarie . quest. but why did not our sauiour shut his mouth , by telling him how wickedly he had abused the text he had alleadged , by adding , detracting , and wresting it to a contrarie ende and meaning ? answ. this might indeed haue confounded him sufficiently : but our sauiour his combate is not only victorious for vs , but exemplarie ; and therefore we are herein trained in our fight and encounter : . to hold close to the scripture in answering the deuill ; it is written againe : which word of our sauiour noteth how he buckled the scripture to him , both as a buckler to defend him , and as a sword to foyle and wound his enemie : and so must we , who are not so able to dispute with satan about the true meaning of a place , as our lord was . . to informe vs , that the best and onely way to discouer the abuse of scripture is scripture , it being the onely rule and iudge of it selfe , and all the controuersies rising out of it . and therefore the deuill , no sooner heard this testimony , but his mouth was shut , as well knowing how the wisdom of his father had discouered his subtiltie . the best commentarie of scripture is scripture ; euery man is the best interpreter of himselfe , and so the author of the scriptures is the best interpreter of them . . to let vs see , that although satan had abused the scripture , yet he nor we must ouercome by no other weapon , and that the abuse of a thing , takes not away the right vse of it ; nor good things to be reiected , because they are abused by them that can vse them aright . if christ had been of the papists minde , he would haue condemned and shut vp the scriptures from common men , because the deuill had abused them : for so doe they , because heretiques his instruments doe abuse them , the laitie may not meddle with them . but it is plaine , that in things necessarie , no abuse in one , takes away the right vse in another . as for example : a murderer vseth a sword to kill a man ; may not another vse a sword , or that sword in his owne defence ? and are not the scriptures , the sword of the spirit , more necessarie ? a drunkard , a glutton , a proud person , abuse meat , and drinke , and apparell , to surfeting , drunkennesse , riot , and excesse : shall we therefore cast away meat , drinke , apparell , and refuse the necessarie vse of it ? and is not the word a more necessary food ? because a wolfe comes in sheeps cloathing , must the sheepe cast away their fleece ? no : the prophets did not refuse the word of the lord , because the false prophets did say , the word of the lord , as well as they . obiect . then it is no good argument , that we must reiect such and such things , because the papists haue abused them . answ. if they be good , and necessarie , it is not ; as are the word , prayer , sacraments , churches , and whatsoeuer stands by gods ordinance in diuine or ciuill vse . but in things vnnecessarie , that we might be as well , or better without their vse , it is a good consequence ; idolaters haue abused them , therefore we must forbeare them , as bishop iewell speaketh . the infallible iudge , and speaking-decider of all controuersies in the church , are the holy scriptures in the true sense of them . our lord here giues the true meaning of one scripture by another , in this his controuersie with the deuill . deut. . . . in any matter of difference , the people must come to the priest or leuite , and they must iudge and determine all differences according to the law ; and all the people vpon paine of death must stand to that iudgement . now this priest was a type not of the pope , but of christ , on whose mouth all must depend for the decision of all controuersies . iosh. . . the booke of the law was giuen to ioshua , to decide all matters among the iewes , from which he must not depart to the right hand or left hand : he was an eminent type of our iesus or ioshua , whose voice speaking in the scripture ( the booke of the law ) we must attend vnto in all things . ioh. . . search the scriptures : and our sauiour said to the sadduces , ye erre , not knowing the scriptures , plainely affirming that the scriptures rightly knowne , were a sufficient fence from all error . luk. . . they haue moses and the prophets , let them heare them . matth. . . christ by scripture refuted the pharisies abuse of that scripture of moses , for putting away their wiues . isa. . . to the lawe , and to the testimonie . . this is true by reason of the perfection of the scripture : psal. . . the law of god is perfect , so perfect as man and angell are accursed that shall adde vnto it . prou. . . . euery word of god is pure , a sheild to those that trust in him : put nothing vnto his words , least he reprooue thee , and thou bee found a lyar . it is a perfect canon or rule , which as a straite line shewes the crookednesse of that which is not straite . it is a touch-stone and triall of all truths . it is a perfect law , which is an vniuersall iudgement , to direct all , and for all to be led by which liue vnder it . it is perfect in the effect , . tim. . . it is profitable to teach , to improoue , to correct , and instruct in righteousnesse , and to make the man of god perfect . obiect . the apostle saith , it is profitable , but not that it is sufficient alone . ans. we say not it is therefore sufficient , because he saith it is profitable ; but , because it is profitable for all purposes of teaching , improouing , and making the man of god perfect , therefore it is sufficient and perfect . . in the scripture we haue the voice of god speaking from heauen , then which voice no voice of man or angell can be more cleare or manifest . prou. . . out of his mouth commeth knowledge and vnderstanding . his wisedome in the scripture , is aboue salomons in answering all darke and deep questions ; and no case can be propounded , which hath not there his satisfaction and determination . obiect . but the scriptures are a dumbe iudge , and cannot determine controuersies . ans. . we giue earthly kings leaue to giue definitiue sentence and iudgement in cases by their writing , by which numbers who neuer heard their voice , but read the writing , vnderstand their meaning : and shall we now call them dumb iudges ? or shall we deny this priuiledge to the king of glorie , to determine by writing , but we must blasphemously account him a dumbe iudge ? . the scriptures are not a dumbe iudge , but a speaking iudge : rom. . . that which the law speaketh , it speaketh to them that are vnder the law . heb. . . ye haue forgotten the consolation which speaketh to you as children . ioh. . : doth not the scripture say ? and what saith the scripture ? so as it is a speaking iudge , and giues to it selfe a mouth , and a voice , and that a loud one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . the apostle quoting the prophet esay , saith , esay cryes out concerning israel , &c. . how doth their speaking iudge determine all causes in christendom delated vnto him at rome , but by writing , and bulls , and breues ? and yet he scornes to be counted a dumbe iudge . . that is the noble and infallible iudge of all controuersies , to which all flesh must stand , which hath his authority of himselfe , no way delegate : but the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it selfe to bee beleeued , because it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inspired by god ▪ from whom lies no appeale , whose iudgement can by no meanes within or without it selfe be corrupted , whose voice alone cannot erre or be led by passion , affection , or respect of persons , but is an vnchangeable truth as god himselfe is , the author of it . in euery common-wealth , the fittest decider of a controuersie in the law , is the lawe-maker , the king himselfe : the same is also true in the church . . christ himselfe decided all controuersies by scripture : so did the apostles : so the auncient beleeuers brought all their doubts to the scriptures , after their example . this serues to discouer the wickednes of the church of rome : who , . that they may be iudges in their causes , and . to auoide the light of scripture , which they see so direct against them ; flie the scriptures as an incompetent iudge of the controuersies of religion between vs : and in stead of the scriptures , they appoint vs fowre iudges , the authoritie of all which is superiour ( by their doctrine ) to the authoritie of scripture . the first iudge is the church : for that ( say they ) is to iudge of the meaning of scripture ; & but for the authoritie of the church , we could not know which were scripture . answ. . we aske what they meane by the church : they say , the catholike church . but that is impossible to be iudge vpon earth , because it is a companie of all the elect in heauen and earth , which neuer was on earth at one time . then they say , the visible church . but what if the church be not visible sometimes , as in elias his time , or be in the wildernesse ? then they say , the romane church , which hath euer been visible these . yeares . now we know our iudge , and how our cause is like to goe , in which it is a party . but , . it is not the catholike church , vnlesse a finger can be an hand , or an hand the whole body , or a part become the whole , and falsly and ridiculously call themselues catholikes . . that is no true church , which disagreeth from christ the head , as augustine saith , and is fallen off christ by many fundamentall errors ; as idolatrie , iustification by workes , and the like ; which yet are maintained by romanists . . we hold that the orthodoxe and true church is , . a witnesse and keeper of the scriptures : but a iewel hath his price and excellencie from it selfe , not from the keeper . . hauing the spirit of christ , the church can discerne true scripture from false and supposititious writings ; but this by the helpe of scripture : as a goldsmith by the touch-stone can discerne gold from other mettells ; but he makes it not gold , but onely tries it so to be . . it is to publish and declare the truth of scripture without adding , or diminishing , as an herald or cryer manifests the kings pleasure , but it receiues no authoritie from him . . the true church is a ministeriall interpreter , as hauing the gift of prophesie , but tyed to interpret and iudge of scripture by scripture : christ is a magisteriall interpreter . but that the church on earth should haue authority ouer scriptures , is too vnreasonable . . it is to preferre mens voice and testimony aboue gods. . ioh. . . if we receiue mans testimony , the testimony of god is greater . ioh. . vlt. if yee will not beleeue moses his writings , how will ye beleeue my sayings ? as if he should say , if ye beleeue not scriptures , my testimony will doe you no good . true it is , that our sauiour said , i receiue not testimony from man ; that is , i need no mans testimony : for iohn gaue witnesse to christ : no more doth the scripture in it selfe . for christ was the light , whether iohn witnessed to it or no : so is the scripture the word of god , whether the church be witnesse or no. but we admit the church to giue witnesse , but not authority : see it in a familiar example : a man owes me money , i haue a bond and witnesses , he denies it , i produce the bond , and the witnesses that cleare the matter , and affirme the bond to be his act and lawfull ; doe these now make the bond true , or the debt good , or onely cleare it so to bee ? for if they should not witnesse , the debt and bond were true : euen such is the witnesse of the church to the scripture . . the voice of the spouse is inferiour to the voice of the bridegroome , and howsoeuer a man may be mooued by the church to heare the scripture if he be vnconuerted , as augustine beeing a manichie , yet a man endued with gods spirit , and the gift of faith , esteemes the scripture for it selfe aboue all the words of all men , as christ himselfe at length was of farre more authority then the woman of samaria , when the men thereof said to her , now we beleeue not for thy word , but because our selues haue heard him . so as when we haue the papist asking vs ( as if euery one of them doth , when the word hath put them to their shifts : ) but how doe you know scripture to be scripture but by the church ? we must answer , by the scripture , taking with vs the help of the church , and especially by the spirit of god reuealing the truth vnto vs : for the sheep of christ heare his voice , and follow him . and when we aske the papists , how they know the church to be the church , or where it is , some say it is here , some there , some hold vs off with one marke , some with another , but at last they come to know the church by scripture ; and that is the church which the scripture saith is the church : so in all other questions , that must be the determination which the scripture determines . . the church cannot be iudge , because it must be iudged by christs voice , and not be a law vnto it . common-wealths must receiue lawes from the prince , and not the prince from his people : and as it is in bodies politike , so in the mysticall body of christ. and as in the naturall body the head ruleth the members , not contrarily , so is it here . . how absurd is it to affirme , that that which is subiect to error , must be iudge and superiour to that which is free from it ? but the church may erre , euen the true catholike church on earth may erre , and doth when it departeth neuer so little from the scripture , although it cannot depart from the foundation , nor incorrigibly erre : for euery man may erre , and therefore that which consists of euery man : euen the apostle was compassed with infirmity . besides , the maine difference between the church militant and triumphant , is , that one may erre , the other is quite freed from error . the second iudge and decider of controuersies , appointed by the church of rome , are the doctors and fathers : but how corruptly ? for , . they consent not among themselues , and s●eldome agree in the same sense . . they borrow all the light and truth they haue from the scripture , as the starres from the sunne . . all their doctrine must be iudged of by scripture , and onely so farre receiued as they agree with it . . they all present their writings to be examined by scripture , and so , many things in them are truely iudged erroneous , euen in the best of them . if i speake , let none heare mee ; but if god speake , woe to him that heares not . it must not goe for currant , this saith augustine , or that saith donate , but , this saith the lord. . the interpreter of scripture must be diuine and infallible as it selfe is , and certaine : but the interpretation of fathers is humane , infirme , sometime according to passion , or contention : so as often ( euen by bellarmines often confession ) they spake minùs cautè ; the best of them wrote retractations , and other things beeing old then they did beeing young . seeing therefore there is no stability in doctors , let christ be acknowledged of vs the cheife doctor of his church : matth. . . one is your doctor , euen christ. their third iudge and decider of controuersies are councells , which ( say they ) is the church representatiue : but these are as vnfit to be iudges of scripture as the former : for . euen the generall councells disagree among themselues in interpreting scripture , as might be seene in a number of places . . the popes canon law it selfe affirmeth , that all the councells ( except the foure generall , namely the nicen , anno . ephesine , anno . of chalcedon , anno . . and of constantinople , anno . ) may erre : and although it blasphemously equall the foure councells to the foure euangelists , yet we know that euen these haue erred . for that nicene generall councell determined , there should be at any case but one bishop in one city , which is against the scripture , act. . . philip. . . the twelft canon of that councell condemned all kinde of warre among christians . the . canon holds the necessity of the eucharist , as the necessary viaticum , or prouision of a christian at his departure . also it erred in the matter of ministers marriage , stayed by paphnutiu● . and the constantinopolitan councell gaue all equall honour and authority to the bishop of constantinople with the bishop of rome ; which the papists themselues generally hold to be a great error , and yet perhaps was none . and the consent of ancient fathers is , that plenaria concilia , vniuersall and oecumenicall councells may erre and be mended by latter councells . . there was a true sense and interpretation of scripture in the church before any of these generall councells . the first generall councell was the nicene , wherein were . bishops gathered by constantine the great against arrius : but this was not till the . yeare after christ : and was there not all that while the gift of interpreting and iudging of scripture , that now we must seeke a new meanes , erected so many hundreth yeares after the apostles ? . the councells themselues determined by the scriptures of the scriptures , as the first nicene generall councell , where constantine enioyned , and accordingly they determined all according to scripture . it seemes in those daies the scriptures were aboue councells : and since councells and decrees of men got wings to flie aboue the scriptures , it was neuer well , as one of them selues speaketh . well may we now say with nazianzene , who therefore auoided all meetings of bishops , quòd nunquam vllius concilij bonum & foelicem exitum vidisset ; yet he had seene some which the papists stand vnto . and we also , seeing the grosse errours of councells ( as that ancient councell of carthage vnder cyprian , appointing rebaptization to such as were baptized by heretikes : the . ephesin councell , in which were more then . bishops , is called by leo himselfe , liuing in theodosius his time , conciliabulum latronum , a den of theeues : the . nicene councell appointed images made by mans hand to be worshipped : a most grosse error and idolatry . the romane councell vnder pope stephanus , condemned pope formosus , and all his decrees : and the councell of rauenna condemned stephanus , and restored formosus . one of them must needs erre . the councell of constance appointed a number of grosse errors , as that the cup should be taken from laikes , that faith giuen to protestants , vnder the emperours promise and seale , is not to be kept , &c. and it condemned a number of iohn hus his articles , which were orthodoxe and consonant to scripture . the councell of trent was a sincke of all antichristian errours : ) now we , i say , seeing such grosse errours of councells , may not or ought not we with the auncient fathers , appeale from councells to the holy scripture ? ierome on galat. . saith , the doctrine of the holy ghost is that which is deliuered in scripture , contra quam si quid statuant concilia , nefas duco : if councells determine any thing contrary thereunto , i account it abhominable . and augustine , beeing pressed by the authority of the african councell , at which cyprian was present , appealed from it to the scripture , with this reason , we may not ( saith he ) doubt of the scripture , of all other wee may doubt . nay , panormitan , the great popish canonist and lawyer , saith plainely , plus credendum est simplici , laico scripturam proferenti , quàm toti simul concilio ; we must more beleeue one poore simple lay-man that bringeth scripture , then a whole councell . i will adde nothing of the romish tricke of falsifying the bookes of councells , and corrupting , changing , adding , and detracting from the canons ; which makes them yet more vncertaine and insufficient to rule the scriptures by : this might be instanced in the nicene and mileuitan councell , and others ; but the further dispute hereof belongs to the schooles . the fourth iudge to decide all controuersies is the pope himselfe : for they haue but fumbled all this while , and now they deale plainely : for when they pretend the catholike church , doctors , councells , they meane all romish : for , with the rhemists the catholike and romane faith is all one . gregory de valentia , saith , by the church , we meane her head , the romane bishop . bellarmine hath these words , the pope himselfe , without any councell , may decree matters of faith . and the canon law saith , that all his rescripts and decrees are canonicall scripture , and that he may dispense , . against gods law , . against the law of nature , . against an apostle , . against the new testament . now that the pope cannot haue authoritie at his pleasure to iudge the scripture , is plaine : . because a councell is aboue the pope , as the most and auncientest of papists beleeue , and two generall councells , of constance and basil decree , and that the councell hath power to restrain , yea and depose him , and so hath done . and yet a councell ( as we haue seene ) wanteth this authoritie ouer the scriptures . bellarmine would not beleeue or approoue it , but for the obseruation of the church , and common opinion . now the sorbonists of paris denie it . . because we know the pope can erre in his chaire in matters of faith , and interpretation of scripture . as for example : rom. . . they that are in the flesh , cannot please god : pope syricius thus interpreted it , to be in the flesh , is to be married , therefore the priests must not marrie . ioh. . . except yee eate the flesh of the sonne of man , and drinke his blood , yee haue no life in you : pope innocent . thence determined the absolute necessitie of the eucharist to saluation , and therefore it must be giuen to infants . luk. . . behold two swords here : pope boniface . interprets it of the temporall and spirituall sword deliuered to the pope . nay , they haue not onely erred many of them , but been grosse and wicked heretikes . liberius pope about the yeare . was an arrian , and subscribed to the vniust condemnation of athanasius , and afterwards as an obstinate heretike was deposed . honorius the . ann . . was a monothelite , held that christ had but one will , and so but one nature : and for this heresie was condemned in three generall councells . in the yeare . at a councell held at pisa , consisting of a thousand diuines and lawyers , two popes were deposed as once , to wit , gregory . and benet . the tenor of whose depriuation calls them notorious scismatikes , heretikes departed from the faith , scandalizing the whole church , vnworthy the papacie , cut off from the church . what ? must we obey in error , scandall , and heresie ? or can the pope alter the nature of that which is false , and make it true ? . when there were two or three popes at once , and none knewe which was the right pope , or the cheife pastor , whither should men go for their determination of controuersies in religion ? or when themselues disagree in interpreting scripture , how can we know which of them to leane vnto ? see an example : mat. . . thou art peter , and vpon this rocke i will build my church : some popes vnderstand it of peters person , some of peters chaire , which they say is at rome , some of peters confession . we haue all vnerring popes , maintaining these seueral interpretations ; how shall we chuse the best ? what , vpon a popes word ? euery one of them hath that . therefore there must be a superiour interpreter , and more infallible , namely , the spirit of god in the scriptures . . how know we he hath any authoritie ouer any other bishop , seeing the scripture giues him none ? how may we knowe he is not carried by affection , seeing he is a partie in the churches controuersies , and by canon cast out from beeing a iudge ? how know we no appeales lie from him , seeing the fathers haue appealed from councels which are aboue him ? how can we know that he sits in peters chaire vpon earth , seeing the father hath taught vs , that hee sitteth in heauen who inwardly teacheth mens hearts ? therfore we renounce all such corrupt iudges , and leane to the vncorrupt scripture . secondly , seeing the scriptures are the best commentaries of themselues , and the iudge and decider of all doctrines and controuersies ; ministers that would stablish truth of doctrine , must be carefull to prooue and iustifie all their collections of doctrine out of scripture : for thereby they setle the faith of their people vpon a sure ground of faith and manners : all other foundations are sandy , all other proofes liable to exceptions . why then should protestant-preachers , who defend against papists the sufficiencie of scripture to make gods people perfect , and hold it the rule and square of all doctrine , crosse their iudgement by their practise ? for euery place of scripture alleadging a dozen or twentie testimonies of doctors , fathers , councels , nay profane poets and heathens ; all which are darkenes it selfe , and without light , further then they borrow from the sunne in the scripture . i am not so nice , as that i thinke not there may be a sparing and sober vse of humane testimonies in sermons ; sometimes in cases of grammar ; sometimes in matters of great controuersie , to shew the consent of the auncient church , especially dealing with an aduersarie that will claime all antiquitie for him ; sometime by way of conuiction , to shame christians by the heathen , as the lord did the iewes by chittim and kedar , and the sluggard by the pismire . neither am i an enemie to learning , but would haue a man well seene in naturall philosophy , in humane literature , in the writing● of fathers and schoolemen , and be as a good housholder stored with things new and olde . but needlesly , and for ostentation , to giue tongues vnto dead men , and in the message of god , to put to silence the voice of god , speaking in the scripture , to set vp hagar the handmaid aboue sarah her mistresse , is a feareful sinne against god and his word , and a crying sinne of these dayes ; wherein for a man to tie himselfe close to the scripture without such flourishes , and to scorne to send a rich iewell to the painter , is to bring a blot on himselfe , that he is a man of no learning . for what meaneth else that common crie , that no man is against this manner of preaching , but they that cannot vse it ? well hath he learned his art that can most hide it here , that god may haue all the glory : for he is not commended here , whom men praise , but whom god alloweth . the apostolicall teaching of christ was not in words which mans wisedome teacheth , but gods : he is the best scholler that can teach christ plainlyest : and for my part , if i would set my selfe to be idle , i would chuse that kind of preaching which is counted so laborious . the same i say for disputations and controuersies in the church and schooles : neuer can we looke for an ende of them , till we tie the determination of them to the scripture alone , the right iudge . a stratageme of satan for antichrist to flie the scripture which should soone end controuersies , and hide his poyson in the infinite windings of fathers , councells , traditions , &c. well i know , that god hath a secret worke in punishing the vnbeleeuing world , by the continuance of the man of sinne till his time come : but hauing well thought of the props on which he standeth , yet in the dayes of such light , there is none that doth him more seruice , then this hiding of his mysterie in such a thicket of vncertainties , wherein it is impossible to come to any end or issue . we may follow the fox frō one burrrow to another , and from hole to hole , because we are forced . but whosoeuer lookes to come to an ende of controuersies , by following him from father to father , from councell to councell , from one decree to another , from one tradition to another , with infinite labour examining and scanning the words and syllables of auncient and later times , hee shall fall short of his expectation : for all this while the determiner of the controuersie is not present , but set aside . and what other reason can be giuen , that wheras the chase and pursuit of that beast of rome hath been continued with extraordinarie speed and strength for aboue these hundred yeares last past , and he hath been followed into euerie hole wherein he hid himselfe , yet the controuersies so beaten and canuased , are in mans eie as farre from composition or determination as at first , not one of them yeelded vp on either hand ? i say , no other better reason can be giuen , but that we are not agreed of the iudge of the cause ; and so long as they can hold them off the scriptures , they wil not be set downe by any other authoritie . thirdly , this doctrine must prouoke vs to the diligent reading and study of the scriptures : for hereby we shall come to be stablished in the truth , and able to discerne the abuse of scriptures , by conferring them with themselues : this is the best way to keepe vs from errors and sects , and to finde out the true sense of scripture . obiect . but doe not our aduersaries read the scriptures as diligently as we ? and are not they as skilfull to compare scriptures , and yet abide in error and heresie ? answ. here we must consider , . the person that must read : . the rules to be obserued in reading . the person must be a religious and rightly affected person , that must read the word with vnderstanding . obiect . so the papists say , that onely religious persons ought to read the scriptures . answ. euery christian ought to haue the booke of the law with him , as the iewes had before their eyes , and in their hands continually , deut. . . euery christian ought to haue the word of christ dwell plenteously in him , coloss. . . euery one ought to be ready to giue a reason of the faith he professeth , to euery one that will aske , . pet. . . euery one ought to attend to the sure words of the prophets and apostles , as a light shining in a darke place : for so the apostle peter writeth to all christians , and not onely the clergie . yet no christian ought to read vnprepared , neither can euery one read to profite , but such as are qualified , . with humility in the sense of our owne simplicity and infancie in heauenly things , becomming fooles in our selues , that we may subscribe to gods wisedome in the scripture , and captiuating all our own thoughts to the obedience of christ. psal. . . god teacheth the humble . matth. . . thou hast hid these things from the wise , and reuealed them to babes . and what is the reason that heretikes , sophisters , and papists of great learning , read the scripture but vnderstand not , but because they giue not vp their reason and humane wisedome , which is enmity to god ; and scorne to be children , deliuered to be taught and formed by our heauenly master ? . with desire and loue of christ , and his truth : the scope of all the scripture is christ , and thou must desire to know and aduance nothing but christ crucified . pro. . . loue wisedome , and shee shall keep thee . when men come prepossessed with opinions to set vp mens deuises , and traditions , and wicked opinions , according to which they must interprete scripture , and not examine them by the scripture : or if they bring a purpose to magnifie the pope , and aduance his religion in stead of christs , no maruell if like the images they haue eyes and see not , read and vnderstand not . they loue not christ , nor will haue him to rule ouer them , but his vicar , neither loue they the truth in the canonicall scripture further then it will stand with their popish canon law . or , if a man come to read out of custome , and coldly without feruencie and loue , experience will tell him , though thus he read much , his profite shall be but small . . with repentance , and faith , and a good heart . . cor. . . when the heart of israel shall be conuerted to the lord , the vaile shall be taken away : this vaile is naturall ignorance , and infidelity . where the former is , no maruell if the word read and knowne be not vnderstood , as a blinde man cannot see the sunne shining in his strength . where faith is absent , and is not mingled with the word , it must needs become vnprofitable . impossible it is that the wisedome of god can dwell in a wicked heart ; no man puts precious licour into a fustie caske . this is the cause , that men of great learning want sound vnderstanding , because they want sound conscience . hos. . . the wayes of god are right , but the wicked fall in them . . with a purpose not onely to know , but to practise . ioh. . . if any man will doe my will , he shall know whether my doctrine bee from heauen . the scope of the scripture , is not onely to beleeue in the sonne of god , but to walke in the obedience of faith . now if men read ouer all the bible an hundred times , either for knowledge onely , or for vaineglory , or to aduance themselues into preferments , or to oppose the truth , as heretikes and papists doe , no maruell if they neuer attaine the true sense of them . . with prayer for the spirit to lead vs into all truth , because the scriptures were inspired by gods spirit at first , and the same spirit is onely able to acquaint vs with his owne meaning . if any man want wisedome , he must aske it of god , iam. . . so did dauid psal. . . open mine eyes , that i may see the wonderfull things of thy law . is it any maruell , that they who flie the iudgement of gods spirit , and stand to the church , pope , councells , and only swallow that sense which they giue , and neuer looke after gods spirit , should misse of the true meaning of the holy ghost , and fall into and tumble in a number of errours and heresies ? to these might be added meditation , diligence , keeping of order and time , speciall application , and the like . these things let them be brought to the reading of gods word , and no man shall loose his labour , he shall be taught of god , who hath promised to reueale his secret to them that feare him . so much of the qualification of the person . now follow some rules , which a person thus qualified must learne , and keepe by him , to trie when a scripture is wrested or no. the first is that in our text , conference of scripture : there the spirit of god by plaine places expoundeth those which are more difficult . thus nehem. . . ezra opened the scripture , by comparing it with it selfe , and so made the people to vnderstand , as iunius noteth out of the originall . so the bereans hauing heard the doctrine of the apostles , searched the scriptures ; that is , compared their doctrine with the doctrine of the old testament . thus the apostles themselues , teaching christs resurrection , act. . . prooue it out of the old testament : viz. psal. . . thou wilt not suffer thy holy one to see corruption . and to prooue that those words cannot be meant of dauid himselfe , he appeales to another testimony in . king. . where it is said , that dauid slept with his fathers , and lay buried in his sepulchre , and so saw corruption . this is a speciall way whereby the scripture giueth wisedome to the simple , psal. . . and for this purpose the lord hath in great wisedome tempered the scripture with some hard places , to exercise mens senses , and trie their diligence in comparing of scripture , whereof there were no need if there were no hard places . how comes it that many peruert the scripture to their owne destruction , but because they conferre not one part with another , which would lead them into the right sense ? how come the arrians , when they heare christ say , the father is greater then i , and other such sayings , to hold to the death that christ is not true god , coessentiall and coequall with his father , but that they doe not compare this with other places ; as ioh. . . that word was god ▪ philip. . . he thought it no robbery to be equall with god : rom. . — which is god blessed for euer . and consequently , that the former place speakes of his humane nature , the latter of his diuine nature ? how could the papists suffer shipwracke of faith , and heretically erre in the foundation of religion , teaching iustification by the workes of the law out of iam. . . was not abraham our father iustified by workes ? but that they conferre not other places to help them into the right sense ; as rom. . . and . . wee are iustified by faith , without the workes of the law : and , tit. . . not by the workes of righteousnes which we had done , but according to his grace he saued vs. which places beeing compared shewe , that one speakes of iustification before god , as paul ; the other of iustification before men , as iames ; the former of iustifying the person , the latter of iustifying the faith of the person . when they read such places as these , awake thou that sleepest : and , turne you , turne you , o house of israel ; hence they conclude , man hath free-will in his owne conuersion . whereas , would they compare these with other places , as gen. . . the whole imagination of mans heart is onely euill continually ; and , it is god that workes both the will and the deed , &c. the reconciling of such places would force them to see that till god worke vs , we are meere patients , and after that , acti agimus , beeing mooued we mooue : for his grace must not be idle in vs. the lewd and disordered libertine , when he reads that we are iustified by faith without workes , casts off all care of his conuersation : what can his workes doe ? what need they ? but he could not thus peruert the scripture to his destruction , if he compared it with such scriptures as say , that faith without workes is dead : and , that faith workes by loue . the reconciling whereof would teach them , that although works be excluded from iustification , yet not from faith : they must be in the person iustified , though not in the iustification of his person . this conference of scripture , is either in places parallel and like , or in such as seeme to be opposed , and vnlike . the conferring of like places bringeth great light to the reader . as for example : . cor. . . circumcision is nothing , and vncircumcision is nothing . if we would vnderstand what is meant by this nothing , compare we it with , gal. . . in christ iesus neither vncircumcision auaileth any thing , nor circumcision : where nothing is , to auaile nothing , and is not referred to circumcision , or vncircumcision it selfe , but to the person it is nothing to his saluation . so psal. . . sit at my right hand till i make thy enemies thy footstoole . if we would know whom this is meant of , compare it with . cor. . . for christ must raigne till he haue put all his enemies vnder his feet . psal. . . thou art my sonne , this day haue i begotten thee : this place is explained by the like , heb. . . for to which of the angells said he at any time , thou art my sonne , &c. psal. . . worship him all yee gods : what is meant by gods , and whom must the gods worshippe ? see hebr. . . when hee brought his first borne into the world , he said , let all the angells of god adore him . concerning vnlike places we haue this rule , that they speake not either of the same thing , or manner , or time ; and by wary obseruation of the circumstances , this will easily appeare in examples . ioh. . . the apostles after the gift of the spirit were led into all truth , and freed from errour . yet peter greatly erred after that , gal. . . answ. the apostles were led into all truth of doctrine , and erred not , but were not free from all error in life and conuersation : now peters error was not directly in doctrine , but in conuersation with the gentiles . so as the opposition is not in the same thing . isa. . . my word shall not depart from thee , nor from thy seedes seed for euer , saith the lord : yet matth. . . the kingdome shall bee taken from you ? answ. the prophet speaketh of the whole true church of god , which shall be perpetuall vpon earth : our sauiour of the nation of the iewes . so as the seeming opposition is not in the same . luk. . . thy faith hath made the whole : here faith is greater then charitie : but in . cor. . . charitie is greater then faith . ans. they speake not of the same faith : the former place speakes of iustifying faith considered with his obiect christ , which not absolutely as a qualitie , but relatiuely as apprehending christ , is greater then charitie : the latter of miraculous faith , which is lesse . rom. . . paul delights in the lawe of god : yet , v. . paul resisteth the law of god. answ. this is indeed an opposition in the same person , but not in the same part : paul stands of spirit and flesh : according to the former part , he delights in the law , according to the latter he rebelleth against it . luk. . . life is promised to the worker , this doe and liue : rom. . . not to him that worketh , but to him that beleeueth , is faith imputed to righteousnesse . answ. both speake of the word , but not of the same part of the word , which standeth of two parts ; the law , and this promiseth life to the worker ; and the gospel , which promises life to the beleeuer . ioh. . . if i giue testimonie to my selfe , my testimony is not true . ioh. . . if i testifie of my selfe , my testimonie is true . answ. consider christs testimonie two wayes : . as the testimonie of a singular man , and thus considering himselfe as a meere man , he yeilds to the iewes , that his testimony were vnfit , and not sufficient in his owne cause , because by the law , out of the mouth of two or three witnesses euery word must stand : but , . consider him as a diuine person , comming from heauen , and hauing his father giuing witnesse with him , thus his testimonie is infallible , not subiect to passion or delusion : and of this the latter place speaketh . matth. . . freely yee haue receiued , freely giue . luk. . . the workeman is worthy of his wages . answ. the places speake of the same persons , but not of the same workes ; the former of miraculous workes , which are not to be bought and sold for money ( the vse of them being onely to forward their ministerie : ) the latter , of the function of preaching , and labour in building the church : equity requires that he that laboureth in the ministry , should receiue recompence for his labour , gal. . . hos. . . god is not the author of euill . amos . . there is no euill in the citie which the lord hath not done . answ. it is not the same euill ; but , that the euill of fault , this the euill of punishment . prou. . . who can say , my heart is cleane ? matth. . . blessed are the pure in heart . answ. . a man absolutely considered in himselfe is all impure ; so the former place speaketh : but relatiuely considered in christ , he is pure ; so the latter . . no man is pure in respect of the presence of corruption , but the godly are in respect of the efficacie and rule of it . mark. . . the apostles must goe out into all the world . matth. . . they must not goe into the way of the gentiles . answ. distinguish times , and the scripture will be consonant enough : the former place is meant of preaching after christs time ; the latter , while he was liuing on earth . both are true , because the times are diuerse . ioh. . . god sent not the sonne to iudge the world . ioh. . . the father hath giuen all iudgement to the sonne . answ. the time of his abasement , at his first comming , when he came not to iudge , but to be iudged , must be distinguished from his second comming in glory and maiestie , to iudge the quicke and the dead : of this the latter . exod. . . thou shalt not steale : chap. . . robbe or spoyle egypt . answ. a speciall commandement of god neuer opposeth a generall , but is onely an exception from it . so of abrahams mentall slaying of his sonne . if a man of himselfe should steale or kill , it is sinne ; but if god bid , it is not . malac. . . i am the lord , i change not : yet it seemes he is changeable . ier. . . answ. the scripture speakes not in the same respect : god changeth not in himselfe , but in respect of vs : hee is changed ( as the schooles speake ) non affectiuè , sed effectiuè , in respect of his work , not of his affection : for so there is no variablenes or shadow of change in him . psal. . . iudge mee according to my righteousnesse . psal. . . enter not into iudgement with thy seruant . answ. there is a twofold righteousnes , one of the cause , another of the person : by this latter he will not be iustified by himselfe , but in the other he desires to be iustified : his cause was good , there was no such thing as they laid to his charge . if iob would dispute with god , his owne cloathes would make him vncleane : but when he dealeth with his calumnious friends , he saith , i will neuer let goe mine innocencie ▪ till i die . luk. . . — of his kingdome there shall be no ende . . cor. . . he shall deliuer vp the kingdome to his father . ans. luke speaketh of christs kingdome in respect of it selfe , the apostle in respect of the administration of it . in the former respect it shall neuer be abolished , christ shall alwaies haue a people to rule , alwaies a lordship and headship ; but he shall giue vp his kingdome in respect of the manner and meanes of administring it , he shall not rule as now he doth , by magistrates , ministers , the word , sacraments , and other ordinances . isa. . . all our righteousnesse is as filthy ragges . ephes. . . the church is called glorious , not hauing spot or wrinkle , or any such thing , but holy and without blemish . both are true : the prophet speakes of the church militant , the apostle of the church triumphant . act. . . circumcision , and such like rites , are called heauy yoakes , which neither the apostles nor their fathers were able to beare . . ioh. . . to them that loue god , his commaundements are not greiuous ; and his yoake is an easie yoake , matth. . . answ. they were intolerable in respect of the rigor wherein moses propounded them , to be fulfilled : but not in respect of imputation ( of christs righteousnesse , ) inchoation ( of inherent righteousnes , ) and acceptation , god accepting the will and faith , for the deed : christ stood between those heauy burdens and vs , and carried away the curse of the law . act. . . circumcision is abrogated : yet paul circumcised timothie , chap. . v. . answ. true , it was taken away as a sacrament , but it was not yet honourably buried , and therefore it remained onely as a ceremoni e. matth. . . the sonne of man hath power to forgiue sinnes . luk. . . father forgiue them , they know not what they doe : why prayes he thus to his father , if himselfe might forgiue them ? answ. though all the persons in trinitie forgiue sinnes , yet not in the same manner : the father bestowes , the sonne merits , the holy ghost sealeth vp and applyeth remission of sinnes . ioh. . . none of my sheep , no elect shall perish , none shall plucke them out of my hands . iudas was elected , matth. . . and yet perished , was the sonne of perdition , ioh. . . ans. election is twofold , either to life eternall , whereof iohn speaketh , chap. . . and so iudas was not elected : or to the office of apostleship , and from this he fell . ioh. . . he was not that light . ioh. . . he was a burning and a shining light . answ. it speakes not of the same light : iohn baptist was not the sunne of righteousnesse , the messias , that light that brought light in the world ; but he was a light , and gaue a notable testimonie to that light . mic. . . bethlehem was little among the thousands of iudah . math. . . thou art not the least . answ. the prophet speakes of it as it was in his time , in it selfe , as it was of a little circuit and compasse : but the euangelist , as it brought forth christ the sonne of god , the messiah : in this respect it was great , which in it selfe was but of small estimate . gen. . . god said , it is not good for man to be alone . paul saith , it is good for a man not to touch a woman , . cor. . . answ. god speaketh so , . ratione medij , because of propagation : . remedij , to auoid fornication , and wandring lusts : . mysterij , because marriage should be a type of the vnion between christ and the church : . & adiutorij , because man wanted a fit helper . but the apostle speakes not simply , but comparatiuely ; it is not so good as not to touch a woman : or it is good , that is , commodious in these times of persecution , when all the world raged against christians , not to touch a woman ; it is not fit to haue the burthen of a family in such times . againe , he speakes of such as himselfe is , such as haue the gift of continencie . ioh. . . reach hither thy finger , and thy hand , and thrust it into my side : yet , ver . . he saith to marie , touch me not . why so ? answ. because thomas must beleeue , and haue his faith helped , who professed he would not beleeue , vnlesse he might touch him ▪ but marie beleeued , and did not neede this indulgence , shee would hold him with her , and haue the comfort of his bodily presence . rom. . . — that hee might bee the lord of the dead and liuing . matth. . . god is not the god of the dead , but of the liuing . can god bee the god of the dead , and not the god of the dead ? ans. christ speakes not simply as the apostle doth , but in the sense of the sadduces , and by an hypothesis of their surmise : as if he should say , god is not the god of such dead , as you surmise shall neuer rise againe : but because they are indeede to rise againe , god is their god. another rule to be obserued in reading , to get the true sense of scripture , is this : if any place seeme to vphold sinne directly , it must be expounded by a figure ; as , . king. . . cry aloud , for hee is a god , either asleepe , or in a iourney , or pursuing his enemies . here is a manifest ironie . matth. . . when christ tooke his disciples asleepe the second time , after he had commaunded them to watch , he saith , sleepe on ; which was a sharpe reprehension of their dulnesse . the like may be said of these places , iudg. . . . king. . . eccles. . . mark. . . in all doubtfull places , let vs euer receiue that exposition , which is according to the analogie of faith : rom. . . if any man prophesie , that is , haue a gift of interpreting , let him interpret according to the analogie of faith : so that if the letter of a scripture crosse the analogie of faith , that is , agree not with the summe of the doctrine of faith , contained in the decalogue , creed , and lords prayer , it must be vnderstood by a figure . as for example : where the text saith , this is my body ; seeing the literall sense fighteth with the article of faith , by which we beleeue that christ is ascended into heauen , and sitteth at the right hand of god , till he returne to iudge the quicke and the dead , it must be vnderstood in the figure , vsuall to sacraments , by which the thing signified is put for the signe : and contrariwise . so , luke . . . many sinnes were forgiuen her , for shee loued much : to gather hence merit of remission for our workes of charity , with the papists , is against the ground of faith , by which we beleeue remission of sinnes , which is directly opposite to merit . great diligence must be vsed to discerne the right scope of the place doubted of ; which beeing neglected , makes way to manifold errours . see an instance : the good samaritan shewed mercie to the man that fell among theeues , and was left halfe dead , and wounded . now to gather hence , with the papists , that men are but halfe dead in sinne , and beeing a little holpen by grace , are able to worke out their saluation , is to misse the cushion , and wander beyond , and beside the scope of the place ; which is , to shew who is our neighbour , and what charity binds vs to , and not what we can doe of our selues . besides , beeing a parable , it prooues nothing besides the maine scope . else one might hence prooue , that of all men priests and leuites are most vnmercifull , and that there is chance . if a doubt rise out of a promise or threat , know that they are all conditionall , although the condition be not expressed . yet fortie dayes , and niniue shall be destroyed ; with a secret condition , except niniue repent . so a promise of long life is made to the godly , and yet they often die young : therefore a secret condition must bee vnderstood , thus , vnlesse god see it better for them to take them away young from the euill to come . isa. . . set thy house in order ▪ for thou shalt die , and not liue : yet hezekiah liued fifteene yeares afterward : therefore there must be vnderstood the condition of gods will , which was concealed . gen. . . god said to abimelech , thou shalt die for the woman , yet he died not : the exception was , vnlesse thou restore her . see this rule at large in ezek. . . . neither sticke too fast to the letter , nor yet insist too much in allegory or metaphors . the iewes greatly sinned in the first , and are yet held from their conuersion by this plot of the deuill . for as the multitude of them in the prophets time , while the ceremoniall law stood in force , stucke to the outward ceremony and letter , and offred sacrifices and beasts , and did such things as were commaunded , but went no further ; they washed the outside , but not the inside ; they offred the blood of beasts ▪ but rose not so high as the blood of christ ; they killed the bullockes and sheep , but not their sinnes , nor tooke notice of that mortification of corruption , which these would haue put them in minde of : so at this day , reading the prophesies of christs spirituall kingdome , set out vnder the types of most flourishing temporall kingdomes , they sticke in the letter and loose the sense , denying the messiah to be come , because they see not that flourishing estate and temporall happinesse , which they grossely and carnally imagine . this was the iudgement of god vpon origen , who was in such extremities in both these , that although his wit serued him to turne all the scripture almost into allegories , yet he stood most absurdly to the very letter : as in that of matth. . . some haue made themselues chast for the kingdome of heauen : he foolishly interpreted the place , and made himselfe be made chaste by men , not discerning christs distinction , who speakes of three sorts of eunuchs , some so borne , some violently cut and made so by men , some voluntarily by repressing their lusts , abstinence , temperance , &c. this last he confounded with the former . and hee might aswell haue pluckt out one of his eyes , because christ saith , it is better to goe into heauen with one eye , &c. so on the contrary , many heretikes haue defended their heresies onely by translating of scriptures into allegories . the apostle speakes of such as denying the resurrection of the body , turne all the testimonies of the resurrection into an allegorie , meaning thereby onely the spirituall resurrection of the soule from sinne . of which sort was hymeneus and philetus , who destroyed the faith of certaine , saying the resurrection was past alreadie , . tim. . v. . and of this sort are the familists at this day . the papists denying the marriage of ministers , hearing the apostle say , that a bishop must be the husband of one wife , turne it into an allegorie ( i had like to haue said , a iest : ) he must , they say , be the bishop of one bishopricke ; as though his children must not be gouerned in his owne house , which is plainely distinguished from his diocesse , . tim. . . . thus they defend the sacrifice of the masse , by gen. . . where it is said , that melchisedec brought forth bread and wine to abraham , and hee was the priest of the high god : with them this must needes signifie , that the priest offers christ to god , for the sinnes of quicke and dead . in euery small diuersity and difference in numbers , which are historically mentioned , we must not suspect errour in the scripture , but our owne ignorance . act. . . all the soules which came with iaacob into egypt , were seuentie fiue : but in gen. . . they were seuentie soules . here are fiue ods . some say , luke followes the translation of the septuagint , which was famous and of great authority , and would not bring his history in disgrace for so small a difference . i doubt not but luke , and steuen , and moses agreed . mr. iunius thinkes that steuen mentioneth the foure wiues of iaacob , and his two sonnes , er and onan that were dead , excluding iaacob himselfe ; but they came not into egypt . caluin and beza thinke there was some errour in the writers : which is not vnprobable , seeing in writing the greeke , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying fiue ( beeing in the margent ) might easily creepe into the text for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth all . and thus both moses , and steuen , and luke may be reconciled , who both likely wrote seuenty . but howsoeuer , according to our rule , the spirit of god often in setting downe numbers , vseth the figure synecdoche , a part for the whole , and in a diuers respect putteth downe a greater or lesse number . as for example : . king. . . salomon sent his seruants , who tooke from ophir . talents of gold : . chron. . . he tooke thence . talents of gold . here is talents ods . answ. they receiued of king hiram . which they brought to salomon , partly in substance , as the . partly in account , much beeing spent about the charge of the nauie , euen the . talents . . sam. . . saul raigned two yeares ouer israel : whereas he raigned forty yeares , act. . . answ. he raigned two yeares well , de iure , lawfully : but beeing reiected from beeing king , the other are not numbred . iunius vpon this place prooues this interpretation by foure arguments . matth. . . christ tooke peter and iohn the sixt day after : luk. . . eight dayes after . answ. both are true in a diuerse respect : matthew accounts onely the intermediall dayes , not the two extreame peeces ; luke accounts them all . sometimes some numbers are cut off for breuity , and to make the number runne more full and round : as in iudg. . . of the beniamites were slaine fiue and twentie thousand ; here wants an hundreth , as appeares v. . for the foresaid reason . . king. . . iotham was . yeares old when hee beganne to raigne , and he raigned . yeares in ierusalem : yet it is said in the . verse , in the twentieth yeare of iotham the son of vzziah . answ. the former text speakes of the yeares that iotham raigned for himselfe : but he had raigned . yeares in his fathers time , beeing strucke with leprosie for medling with the priests office ; and all the yeares he raigned in his fathers life time are counted to his fathers raigne ; for he was not rex for that time , but prorex . the like rule also we must obserue in diuersities of names and places , if we would not sticke in the sand . as in this example : matth. . . it was fulfilled which was spoken by the prophet ieremy : whereas it was spoken by zacharie , c. . . and not by ieremie . many learned men trouble themselues more then needs in reconciling this place . . some say , that s. matthew ioynes together both one place in ieremie , c. . . . . of the potter , and this of zacharie , . . but there is little or no agreement betweene them . . some say , that it is not in ieremies writings that are canonicall , but in some apocryphall writings of ieremy , which the iewes had , and which chrysostome confesseth he saw wherein these words were . but it is not likely , that the holy euangelist would leaue a cononicall text , and cite an apocryphall ; or giue such credit to that , or seeke to build our faith vpon it . and by our rule that booke should be canonicall . . some say , that matthew forgat , and for zacharie put downe ieremie : but with more forgetfulnesse , that holy men writ as they were mooued by gods spirit . this errour erasmus takes hold of , from augustine , who in his third booke concerning the consent of the euangelists , chap. . defendeth and excuseth this errour . . some thinke it the errour of heedlesse writers , who might easily so erre : but all the oldest copies , and the most ancient fathers haue the name of ieremie . . some say , that zachariah beeing instructed and trained vp with ieremy , did deliuer it by tradition from ieremy , and so ieremy spoke it by zachariah : which might be true , because it is said in the text , as was spoken by ieremie , not , written . but . the most compendious and likely way of reconciling is this , that zachary and ieremy was the same man , hauing two names , which was very vsuall among the iewes : as gedeon was called ierubaal and ierubesheth , salomon was called iedidiah , iethro was called hobab and reuel , iehoiacim ieconias and coniah , hester was called edissa , simon peter cephas and bar-iona , matthew was called leui , ierusalem iebus and salem , &c. these are such rules as not only the learned ( who besides these haue the benefit of arts and tongues , the knowledge of phrases , the benefit of disputation , and the like , ) but euen the simplest may make good vse of : . to vnderstand the scripture aright , and so discouer the subtilty of satan , and seducers . . to conuince errour , and let others see their errours , and so gently lead them backe into their way againe . . they be great meanes to iustifie the truth , and glorifie god. . practisers of them haue comfort in themselues , that they are louers of the truth , and desire to find it , euen with much labour and industry . . the want of this diligence and study of scripture , is the very cause , that so many stagger and doubt of our religion , & are so indifferent that they cannot tell whether to leane to papists or protestants , and so hold doubtfull to their death . yea , and many goe away and fall off from vs , and depart to antichrist● which is a iust iudgement of god vpon them , because they were so farre from receiuing the truth in the loue of it , as they would neuer take paines to search into the scripture , which witnesse of the truth . we are now come to speake of the allegation it selfe , and the force of the reason , taken out of deuter. . . where the israelites are forbidden to tempt the lord , as in massah . how they tempted him in massah , is set downe in exod. . . beeing in want of water and distresse , they contended with moses , and said , is the lord amongst vs ? . they doubted of his power , and so would trie whether he could giue them water in this their want : for the word nasah , properly signifies to make triall ; as dauid is said not to haue tried and prooued before to goe in armour , . sam. . . where the same word is vsed . . they doubted of the truth of his promise , not beleeuing him to be amongst them , as he had promised , vnles he would shew them in all hast some signe of his presence , in present supply of their necessitie ; and therefore they say , is god amongst vs ? now marke how aptly and wisely our lord and sauiour applieth this place . i. in his choise : he is now on the pinacle , and in a dangerous place , and well knowes that this prohibition was a fitter place to study and meditate on , then those large promises in that most comfortable psalme . for howsoeuer all scripture is profitable and diuine , yet some scriptures fit some persons , and some occasions , better then other . it is a true and comfortable promise , isa. . . come , let vs reason together , though your sinnes were as redde as scarlet , &c. but for a man not truely humbled , the threats of the law are fitter to meditate on : neither doth the lord so inuite the iewes till they be humbled . it is true , god heares not sinners : but such a place is not so fit to be meditated on , and applyed by such as are seriously beaten downe alreadie in the sight and sense of sinne . hee that prouideth not for his family , is worse then an infidell : a true and holy speach : but if a couetous man apply it , it hurteth him , he hath other places to study on ; as , beware of couetousnesse : and , couetousnesse which is idolatrie , is one of the sinnes which shuts out of heauen . the holy heart of christ could equally meditate and apply all scripture ; but by this his choise , he would teach vs to make choise according to occasions . ii. in direct meeting the deuils drift , which was to mooue christ to vaine confidence , and make tryall whether he was the sonne of god , or god his father , by throwing himselfe downe . comparing this place with the former , hee shewes him , that it giues him no leaue to cast downe himselfe : for this were not to trust god , but to tempt god , as the iewes did in massah : but i doubt not of my fathers power , and therfore i need not trie it . i distrust not the truth of his promise , and presence with me , what need i make triall of it ? i haue a commandement , which i must not separate from the promise , as thou doest . thou pretendest a promise , but no promise extends to the breach of any commaundement , but hath his ground and dependance vpon some commaundement or other . thou wouldst haue me cast my selfe downe , and promisest helpe , but no promise can secure him , that attempteth that wherein hee tempteth god , as this action would . in the words are , . the person that must not tempt , thou : . the person that must not be tempted , the lord thy god : . the action of tempting , not tempt . i. the person , thou . some thinke that the pronoune [ thou ] is to be referred to satan ; and [ the lord th● god ] to christ himselfe , as though christ had said , thou shalt not tempt me . but , . it was neuer written , that sathan should not tempt christ : if it had , it had been false . . it is a negatiue commandement of god , directed to his people , which bindes all persons , at all times , in all places ; and not to be restrained to this occasion . . satan was irrecouerably fallen from the couenant of grace ; and so , although christ was his lord in respect of his power , yet not his god in respect of the couenant of grace , which those words haue speciall respect vnto . . satan proceeds to tempt him still , and therefore that is not the meaning . . christ in this humble estate would not manifest himselfe , much lesse call himselfe lord and god. ii. the person who must not be tempted . the lord : if he bee a lord , he must be feared , obeyed , honoured , not tempted or prouoked . thy god : though he be my god and my father , i must not presume , i must not abuse my fathers goodnesse and prouidence where no need is . a loyall subiect will not presume vpon the clemencie of his prince , to breake his lawes , or a louing child vpon his fathers goodnesse to offend him . iii. the action of tempting . to tempt god , is to prooue and try god ( out of necessitie ) what he can doe , or what he will doe , and whether he be so good , so mercifull , so iust , as his word and promise say he is : so , heb. . . your fathers tempted me , and prooued me , and saw my workes . the mother of this sinne is infidelitie and vnbeleefe , . of gods power , as if his arme were shortened : . of his goodnes , as if he were not so carefull of his chosen as he is . for else what need i trie that which i were assured of ? the issue of it , or the branches that shoot from this root , are put foorth , . in iudgement . . in affections . . in counsels and actions of life . . in iudgement and matter of doctrine , to preferre our owne conceits aboue the word of god , whereof the apostle speaketh , act. . . why tempt yee god , to impose a yoake vpon the disciples neckes , which neither our fathers nor we can heare ? as if he should say , why doe you of the circumcision , vainly swelling and trusting in your own strength , falsly conceiue and teach without warrant , to anger the lord with , that by the fulfilling of the lawe ye can attaine saluation , binding vp the power of god to the law as necessarie to saue men thereby ? what an intollerable yoake is this , which no man is able to beare ? what shall we thinke then of the papists doctrine , who lay the same yoake vpon mens shoulders ? what is their whole religion but a plaine tempting of god , and a prouoking of his anger , while they lay on men the yoake of the law ? this is the sinne of all other heretikes , who like the pharisies , set the word of god behind their owne inuentions , and properly and directly fight against faith , which leaneth it selfe wholly vpon the word of god. faith lookes at gods constitutions , it suffers not iudgement to arrogate aboue gods iudgment ; it beates downe humane wisedome and reason , and brings the thoughts and reasonings into the obedience of god. it teacheth not impossibilities , as they of the circumcision , and papists do at this day . ii. in affection : . by diffidence and distrust . psal. . . they tempted god in their hearts , in requiring meat for their lust . here were many sinnes in one : . a murmuring and grudging at their present estate : . a tempting of gods power , can god prepare a table in the wildernesse ? v. . . a denyall of his presence ; if god were amongst vs , he would prepare vs a table : . making hast , and appointing of time , and place , and the manner of helping them ; hee must now , in the wildernesse set vp a table : . wantonnesse , hauing sufficient and necessarie mannah and water , by an immediate hand of god , they must haue meat for their lust . . by curiositie , when men vainely desire extraordinarie things , and neglect ordinarie , and must haue such signes as they list , either out of meere curiosity , as herod would haue a signe onely to please himselfe in some rare sight ; or in pretence of confirming them in the truth , as the iewes , when christ had sufficiently confirmed his heauenly doctrine with powerfull miracles , they reiected this , and must haue a miracle from heauen , matth. . . quest. is it not lawfull to aske a signe ? did not gedeon , iudg. . . and hezekiah aske a signe , and moses , and it was graunted ? answ. yes , it is lawfull in foure cases . . when god offers a signe , we may require and aske it , as he offred one to hezekiah : and not to require it is a sinne , as in ahaz , who when the lord bade him aske a signe , he saith , hee will not aske a signe , nor tempt the lord , isa. . . but he tempted the lord now not in tempting him , and greeued him much , v. . . when an extraordinary calling and function is laid vpon a man , he considering his owne weakenesse , and the many oppositions which he shall meet withall in the execution of it , may for the confirming of his faith , demaund a signe : and this was gedeons case , who of a poore man of the smallest tribe of israel , was extraordinarily called to be a iudge and ruler . or when such an extraordinary worke or calling is to bee made manifest to the world to be from god , for the better prospering of gods worke , a man may desire a signe , as did moses exod . and elijah . . when god giues an extraordinary promise to his seruants , of effecting something aboue all they can see or expect , he pleaseth to condescend to their weaknes , and for confirming of their faith he heares them asking a signe : as hezekiah beeing extraordinarily restored , seeing . his owne extreame weaknesse ; and . the word of god passed , set thy house in order , for thou shalt not liue but die , required a signe : and god affoarded him an extraordinary one . the virgin mary had such an extraordinarie promise as neuer was , to be a mother without the knowledge of man ; she asked how that could be : god gaue her a signe , saying , thy cousin elizabet hath conceiued , and shall beare a sonne , and so shalt thou . . when an extraordinary testimony to a new forme of doctrine is requisite , extraordinary signes may be required . as for example : the gospell at the first publishing of it , was ioyned with the abolishment of all the ceremoniall law , and all the ordinances of moses , and bringing in a new religion ( in respect of the manner ) through the world , against which both iewes and gentiles could not but be deadly enemies . now the apostles did desire and obtaine the power of working many signes and wonders , of healing , killing , raising the dead , commanding deuills , and the like . but to aske a signe out of these cases , is a prouoking and tempting of god : as . out of diffidence or malice , as the iewes bade christ come downe from the crosse , and they would beleeue him , assuring themselues he was neuer able to doe that . . for curiosity and delight ; as herod desired to see some meruaile ; or for satisfying our lust , as israel . . for our owne priuate ends , not aiming directly at gods glory , and deniall of our selues ; as the iewes followed christ not for his miracles but for their belly , and the bread : and the virgin mary herein failed , requiring a miracle of christ , rather for a preuention of scandall for the want of wine , then the manifesting of christs glory ; for which christ checked her : for it was a priuate and light respect , to which miracles must not be commaunded , ioh. . . . for confirming of that doctrine and authority , which is sufficiently confirmed already ▪ ioh. . . shew vs a signe , why thou doest these things , why thou whippest out buyers and sellers out of the temple . he shewes them none , they tempt god herein ; was not the whipping of them out , and the authority he had shewen , signe enough of his diuine authority ? did not he solely and alone ouerthrow and turne out a number of them without resistance ? did not he by his word challenge the temple to be his fathers house , and himselfe the sonne of god ? hauing thus confirmed his authoriry by this signe , he would shew them no other . thus the papists as a pharisaicall seede tempt god , looking for more miracles to confirme the same doctrine , which christ and his apostles haue sufficiently confirmed by many and powerfull miracles . when they prooue that wee teach another doctrine , we will shew them other miracles . iii. to tempt god in action , is thus : . to enter vpon any thing without a calling : for that is to step out of our way , when we doe that which we haue neither word nor promise for : this is in the text . . to walke in a course of sinne , and liue in our wickednes , especially when the lord by blessings mooueth vs to repentance . malach. . . they that worke wickednes be set vp : who be they ? in the next words the prophet sheweth , saying , they that tempt god are deliuered . so as all wicked persons are tempters of god. . to presume vpon extraordinary meanes , when ordinary meanes may be had : thus the . worthies of dauid tempted god , that went for water in danger of their liues , whereas they might haue had it nearer in safety , . sam. . . but when they brought it to him , he considered how they had sinned to satisfie his sinnefull desire , and would not drinke it . and this is the tempting of god , intended in this place , to flie downe refusing the staires . . to runne into places , or occasions of danger , in soule or body , is to tempt god ; as to runne into wicked company , or exercises . peter , notwithstanding christ foretold him of his weaknes , yet trusted of his owne strength , and went into caiaphas his hall , and seeking the tempter found him , and himselfe too weake for him . our sauiour would here teach vs what a dangerous sinne it is to tempt the lord , it beeing so absolutely forbidden the people of god , not onely in the olde testament , but in the newe . . cor. . . neither let vs tempt christ , as some of them also tempted him . for . it is a plaine contempt of the lord in his prouidence and constitutions , when a man either neglecteth the meanes , which god hath appointed to bring forward his purposes , or betaketh himselfe to such meanes as god hath not appointed . . it is a manifest argument of infidelity , and hardnes of heart . when a friend promiseth mee to doe me good at my need , or to stand by mee in time of danger , i will feigne a need or danger , to trie whether he will be as good as his word or no ; what doth this but imply a suspition in me , that my friend will not be as good as his word , therfore i will trie him before i need him ? and thus he deales , that will needlesly tempt god. . no relation betweene god and vs may encourage vs to tempt him . he is our lord , a strong god : doe wee prouoke the lord ? are wee stronger then hee ? . cor. . . let not the princes of the philistims dally with sampson , for he is strong and will reuenge himselfe by pulling the house ouer their heads : the lord is strong and mighty , sampsons strength was but weaknes to him , therefore let not vs tempt him , least we goe away with the worse , as the philistims did . he is our god , euen a consuming fire , heb. . . it is no safe dallying with fire . he is our father , therefore we must feare him as iaacob knowes isaac is his father , yet is afraid to goe to him disguised , least ( said he ) i seeme to my father to dally or mocke . . the greatnes of this sinne will appeare in the greatnes of his punishment . it cost good iosiah his life , . king. . . he would trie what he could doe against pharaoh necho , when he was admonished of the lord , not to goe against him . for this sinne the lord sware that not one of the israelites aboue . yeares old should enter into canaan . it cost the liues of . men , besides women , who for tempting god , were destroyed of the destroyer , . cor. . . good zacharie for not beleeuing the angell , which came with tidings of a sonne , was strucke dumb for requiring a signe . euen the best , if they tempt god , shall not carrie it cleare away . obiect . psal. . . taste , and see how good the lord is : and , rom. . . prooue what that good and acceptable will of god is . answ. there is a twofold knowledge of gods goodnes : . speculatiue , by which we know god to be good in himselfe and to vs : . experimentall , in something not reuealed . the places alleadged speake of the former , onely this latter is a tempting of god. this serues to discouer vnto vs , our fayling against this doctrine , and that euery of vs cannot so easily put off this sinne as we thinke for . . is it not ordinary amongst vs , that read the word , and of gods power therein ? we heare his promises , we taste by experience how good and bountifull god is , and yet in any strait , in euery danger , we can be ready to tempt him as in massah , saying in our hearts , is god with mee ? doth god regard mee ? am i not cleane cast out of sight ? can i euer be holpen , and swimme out of this distresse ? thus the vnbeleefe of our hearts is ready to make god a liar . when there was a maruellous great famine in samariah , and elisha said , to morrow at this time two measures of barely shall bee at a shekel , and a measure of fine flower at a shekel : a prince answered , if the lord would make windowes in heauen , could it bee so ? hee answered , thine eyes shall see it , but thou shalt not eate of it . and hee was troden in peeces in the gate for his vnbeleefe . . king. . ver . . . how generally are we in loue with our sinnes , which out of malachi , we haue shewed to be a tempting of god ? god hath powred abundant mercies vpon vs the people of england , yet we goe on to prouoke and tempt him ; the more his mercies , the more our sinnes : how can this abusing of goodnes but heap vp wrath against our selues . can there bee a greater tempting of god in his iustice , then to goe on and trade in sinne without repentance , presuming that god will not punish vs ? what a number of notorious wicked persons are resolued to adde drunkennesse to thirst , and sinne to sinne , and yet at last meane to be saued ? . how hardly can we be kept from wicked companies and occasions ? though we be warned by christs voice speaking in the word , as peter was , yet we thrust into caiaphas his hall , and the players hall , which is the deuills schoole , and will not auoide occasions , till the ende of sinne bring sorrow and bitternesse incurable . how easily doe men loose the watch ouer themselues , against their owne resolutions , and the motions of gods word and spirit ? when they might redeeme their precious time , gained from their speciall calling to the generall , in reading , meditating , praier , &c. presently the deuill thrusts them out of both callings , to gaming , drinking , or bowling , or such vnprofitable exercises . oh when god layes you on your death-bed , this one sorrow ( if god euer giue you sense of your estate ) will be ready to sinke you ; that you haue loosely and vnfruitfully parted with your time , and now you cannot buy an afternoone to bewaile the losse of many in , with all your substance . . how prone are we to venture and rush vpon any thing without a calling , or without a warrant ? as when men cast themselues into vnnecessary dangers , hoping that god will deliuer them . many runne on an head into vnlawfull contracts , without care of any word to guide them . others strike the hand , and vndoe themselues by suretiship . others cast off profitable callings , and betake themselues to vnprofitable and hurtfull ; as vsurers , and their bawds ; and keepers of smoake-shops . and some will runne vpon ropes for praise or profit . in all this men are out of their way , and in a course of tempting god. would a man cast himselfe into the sea , in hope he should neuer be drowned ; or on a perswasion hee should neuer be burnt , cast himselfe into the fire ? wee hauing stayres , are prone to leape downe : christ our lord would not do so . . how common a thing is it both in matters of soule and bodie , to seuer the meanes from the ende , which is a plaine tempting of god , as our sauiour here calleth it ? euery man hopes to goe to heauen , but neuer seekes the way . what a number will be saued by miracle ? for meanes they will vse none : faith , repentance , knowledge , mortification , sanctification , they are strangers , yea enemies vnto . god fedde the iewes miraculously in the wildernes , not in canaan , not in egypt where meanes were . christ fed many people by miracle in the wildernesse , but beeing neere the city , he bought bread , ioh. . . god will neuer feed thee with the heauenly mannah by miracle , where the meanes are to be had , but are neglected . how many will either be saued as the theefe was on the crosse , or they will neuer be saued ? they make their saluation but an houres worke , and make as short a matter of it as balaam , who would but die the death of the righteous . what a tempting of god is this , as if a man would adde his oath vnto gods , that he shall neuer enter into his rest ? christ hath sufficiently set forth his diuine power by that example of him on the crosse ; he need not , nor will not doe it againe , in sauing thee by miracle . it is a better argument , christ saued the theefe at the last houre on the crosse , therefore he will not so saue me , then otherwise . what a common sin is it to neglect the meanes , and despise the word , as a weake and silly meanes , as the preachers be silly men ? oh , if we had greater meanes , some man from the dead , or some angel from heauen , or some miracles , we could be better perswaded . a great tempting of god : as though his wisedome had failed in appointing sufficient meanes for the faith of his people . christ reprooued this infidelitie , iob. . . except ye see signes and wonders , ye will not beleeue . notably luther : if god should offer me a vision , i would refuse it , i am so confirmed in the truth of the word . how commonly doe men stand out the threats of the word , plainly denounced against their sinne , euen in their owne consciences ; which is nothing but to tempt god , and try whether he will be so iust and strict ? in the things of this life men tempt god many wayes . . idle persons are tempters of god , that for working might releeue themselues and theirs , but they will not , and yet hope to liue : whose presumptuous tempting of him , god reuengeth either by giuing them ouer to stealing , and so they fall into the magistrates hand , or he hardens mens hearts against them , that they finde not that good in an idle and wandring life which they expected . these must haue water out of a rocke , and be extraordinarily fed , thrusting themselues out of the ordinary course which god hath put all flesh vnder : viz. by the sweat of thy browes , thou shalt get thy bread . . the omitting of any ordinarie meanes of our good , or ouer-prizing of any meanes , is a tempting of god to take them from vs , and a reuenging of the abuse . hezekiah , though the lord say he shall liue . yeares , must not omit meanes , but take drie figges , and lay to the apostem . asa must not trust to physicke : for then he shall neuer come off his bedde . . in our tryalls when wee murmure , grudge , make hast , or vse vnlawfull meanes , we tempt god , and incurre this great sinne . so as none of vs can wash our hands of it , but it will sticke with vs : and we had need daily to repent of it , because it daily thrusts vs vnder the displeasure of god. labour we to nourish our confidence of gods power and mercy , which is an opposite vnto this sinne , and striue against it . quest. by what meanes ? answ. by obseruing these rules : . see that in euery thing , thou hast gods word and warrant for that thou doest : say not , i hope i may doe this or that ; but i know i may do it . if thou hast a word , thou maiest be bold without tempting god : that is the ground of faith , and tempting of god is from infidelitie . act. . . when paul was in extreame perill , he tells the marriners , they should come safe to land . why , what was his ground ? euen a speciall word ; the angell of god told him that night , that none should perish . . walke with god as enoch , prouoke him not by sinne , then maiest thou pray vnto god , and secure thy selfe vnder his wing in danger without tempting him . so long as a man hath a good conscience with paul , and an vpright heart with hezekiah , he may be bold with god , and reioyce in himselfe , and assure himselfe that gods power and iustice is his ; he will not sinke in trouble , nor say , is god with me ? . vse the meanes conscionably , which god hath appointed for the attaining of good ends . paul had a word , that they should all come safe to land ; yet they must not cast themselues into the sea , nor goe out of the ship . neuer did any promise of god make the godly careles in the meanes . daniel had a promise of returne out of babylon after . yeares , and knew they should return : and turning the booke , and finding the time expired , he vseth the meanes , and is diligent with fasting and prayer , that god would accomplish his word , dan. . . iaacob had a promise of god , that he should returne into his countrey , he knew all the deuills in hell could not hinder the promise ; yet seeing his brother esaus wrath was a stoppe or barre , he vseth meanes to remooue this let ; hee goes to god , and wrastles with him by prayer , then he sends his presents , and orders his droues with all the wisdome he could ; and by this means preuented the danger . christ himselfe hauing staires will vse them . remember for spirituall life and naturall , he must eate that would liue : for spirituall warre and temporall , he must carrie his weapons that would ouercome : for earthly and heauenly haruest , he that would reape must sowe . the sicke needes the physitian . in our earthly or heauenly ●rauell , let vs with iaacob preuent whatsoeuer lets would hinder vs from our country , or the end of our way . . whether thou seest meanes or no , subiect thy will to gods in all things . if he kill thee , yet trust in him still . dauid in the want of meanes of comfort , said , behold , here am i , let the lord doe whatsoeuer is good in his eies . the three children seeing no meanes of escape , escape , ●nswered the king thus , our god is able to deliuer vs ; and if he will not , yet wee will not worship thy image : we are sure of his presence , either for the preseruation of our bodies , or the saluation of our soules . vers . . againe , the deuill tooke him vp into an exceeding high mountaine , and shewed him all the kingdomes of the world , and the glorie of them : . and said vnto him , all these will i giue thee , if thou wilt fall downe , and worshp mee . now are we come by gods assistance , to the third and last temptation of our lord and sauiour , which at this time hee sustained , and powerfully vanquished . for although our sauiour had twice repelled his violence alreadie , yet notwithstanding satan continues his assault . [ againe , ] whence we may note , the importunitie of satan against christ and his members , in temptation to sinne . that he is restles herein against christ , appeares in that hee dares set vpon him here againe , and againe , and the third time , euen so long as he hath any leaue giuen him . and after this our lord himselfe lead not a life exempted and freed from temptation : for , luk. . . sathan left christ but for a season . and for his members , we may see in iob , how many armies of temptations he would haue oppressed him withal : one could not finish his tale of dismall tydings , till another came and ouertooke him ; euen as one waue in the sea , ouertakes another . and in ioseph , how did he stirre vp the hatred of his brethren against him ? not content with that , they must cast him into a pit ; and there he must not rest , but be drawne out either to be slaine , or at least sold to the midianites : beeing in potiphars house , how was he euery day tempted by his wanton mistresse ? refusing that folly , how was hee hated of her , and cast into a dungeon by his master ? and there he lay a long time , till the time came that gods word must be verified for his aduancement . . because he is eagerly set vpon the destruction of mankind , & therefore will be hardly repulsed : he seeks continually to destroy , and leaues no stone vnturned . . he hopes at least by importunitie to preuaile , and by continuance of temptations to break those whome at first hee cannot foyle . well hee knowes , that instance and multiplying of temptations , may driue euen strong christians sometimes to be wearie and faint in their minds . and the rather , because he knows the state of gods children is not alike , but as often in their bodies , so the strength of grace in their soules is sometimes weakened and abated . . his policie is oftentimes to make one temptation a preface , and step to another ; and a lesser way to a greater . for , . considering christs hunger , it seemes small to make stones bread : . but a greater sinne then that , to cast himselfe downe , when there is no need : . but the greatest of all , is plaine idolatrie , worship me . . if one kind of temptation will not take so well , he turnes to another : as here , if christ will not distrust , let him presume ; if neither , let him be couetous . to teach vs to beware of securitie , seeing satan takes not any truce , but as a raging powerfull enemie , desperate and yet hopefull of victorie , will not be repulsed , but assayle vs againe and againe . yea , though we haue once and againe ouercome his temptations , as christ had done , yet must we stand on our watch still : for he will set afresh vpon vs. and why ? . this is the apostles counsell , . pet. . . because satan is a continuall enemie , therefore we must bee sober and watch . . where he is cast out , hee seekes re-entry , matth. . . . though god of his grace often restraine his malice , it is not to make men secure , but to haue a breathing time to fit themselues better for further triall . . securitie after victorie in temporall war , hath prooued dangerous , and hath lost more then all their valour had wonne ; as the amalekites hauing taken a great spoyle of dauids , and burned ziglag , sitting downe to eate & drinke , and make merrie , were suddenly surprized and destroyed by dauids sword . but in the spirituall combate , securitie is much more deadly . . it is the wisdome of a wise pylot in a calme , to expect and prouide for a storme , and in a troubled sea , after one great billow to expect another in the necke of it : euen so , while we are in the troubled sea of this world , it will be our wisedome to looke for one temptation in the necke of another . and seeing it is with vs as with seafaring men , who by much experience haue learned , that in the trouble of the sea , the greatest danger and tossing is towards the hauens , where there is least sea roome : therefore let vs towards our end , in sickenes , and towards death , looke for sathan● strongest assaults , and in the meane time prepare against them . yea , let vs learne to prepare against all kinds of temptations , as our sauiour here resists all kinds in these three generall ones , and herein teacheth vs so to doe : for , shall satan dare to renew so many temptations against our lord , and will he spare any of his members ? here is a ground of comfort for gods people , who , when temptations come thicke vpon them , are often dismayed as though god had forsaken them , and so grow weary of resistance ; yea , and not sieldome they grow into words of impatiency , neuer were any so molested as they . good dauid said once , this is my death , and , all men are lyars , euen all gods prophets that told him he should be king : there was no way but one , he must one day fall by the hand of saul . but be of good comfort , and possesse thy soule with patience : for . no temptation takes thee , but such as befalleth man , . cor. . . and the same afflictions are accomplished in thy brethren which are in the world , . pet. . . . thou hast the naturall sonne of god most restlesly assalted by the deuil , and pursued with all kindes of temptation , to sanctifie all kinds of temptation to thee . and herein thou art not onely conformable to the saints of greatest grace , but euen to thy lord and head. . the more assalted thou art , the surer argument it is thou art not yet in satans power , but he would winne thee . thou hast more cause to feare , if all be quiet with thee . when an enemy hath wonne a citie , he assaults and batters it no more , but fortifies it for himselfe . if the strong man haue possession , all is at peace : but if there be any resistance neuer so weake , he hath not wonne all . therefore resist still , stand thy ground , and faint not , and if thou doest any time faint , desire to resist still , and thou still resistest . see here an expresse image of the deuill in wicked men , who are restlesse in their wickednesse : no child so like the father , as they like their father the deuill in this propertie . their feete runne to euill , and they make hast to blood , pro. . . yea , they are so restlesse that they cannot sleepe till they haue done some mischeife , c. . v. . and the more they be resisted and opposed , the further are they from desisting , but growe more violent , as satan here . see this restlesse disposition in the wicked sodomites : they came about the house of lot to abuse the angells , they cannot sleepe till they haue done their villanny , they are all the night about it : when lot perswades them to desist , they are further off , and more violent ; now must lot take heed to himselfe : when the lord from heauen strikes them small and great with blindnes , and resists them , yet they will not giue ouer , but sought the doore still . the like restlesnes we note in the iewes , the wicked enemies of christ , who were so thirsty of his blood , and nothing else could serue them , and no meanes could hinder them , but they consult in their hall how they may apprehend him , they send out in the night to apprehend him ; beeing come to catch him , he with a word strucke them all to the ground , yet they goe on : hauing apprehended him , they keep him all night in caiaphas his hall , and at the breake of the day , caiaphas the high priest , the elders , scribes , and pharises held a solemne councell to put him to death : and when his gracious words confounded them , and they saw his innocencie shine out , when they heard the iudge clearing him , and saw him wash his hands from his blood , yet they grew more violent , and called his blood vpon them and their children for euer . exod. . . when the israelites would sacrifice to the golden calfe , they rose vp early in the morning . wee shall euer see wicked men in their wicked courses make more hast , then good speed : and the more opposed , the more violent . aaron durst not resist them . how restlesse was iudas till he betrayed his lord , and earned that price of blood , both his lords and his owne ? and how farre was he from desisting , notwithstanding the gracious meanes hee had to hinder him ? there are three speciall things , wherein men doe most expresly imitate satan , and manifest his image vpon themselues . . in incessant malice against god , and his children . satan was a manslayer from the beginning , and so in the beginning was his sonne cain , who hated his brother , and slew him , because his workes were good , and his owne euill , . ioh. . . of this progenie were the cursed iewes that went about to kill christ , ioh. . and all those that hate and maligne the children of god. . in slandering and false accusing : for satan is called the accuser of the brethren , and so are they , . tim. . . calumniation is the constitutiue forme of satan , and the iewes had an expresse image of it vpon them , matth. . . how doe they compasse their malice against christ ? thus : they sought false witnesse , and thereby played the deuills : first , they desired to haue two witnesses , but they would not serue ; then two more , but they also would not serue ( and marke by the way , it seemes they examined them apart : ) at last some came that accorded , and vpon their word they condemned christ. all the while they will seeme to take a course of law , iustice , and equity : but all is but a colour . . though , according to their plot , they must put christ to death vniustly , yet themselues doe not deuise slanders , but only are willing that any should come in and speake against him in somwhat ; they will haue two witnesses : it was enough for magistrats to receiue witnesse , not to be iudges and accusers themselues . besides this , they will not deale vnderhand , but haue witnesses , and witnesses that must agree , and they aske him what he answereth to them : and all in publike , to shew that they did not deuise slanders in corners , but dealt as men that would iustifie their proceedings , and stand to their doings . yet for all these faire and colourable pretences , their plot is to pronounce the sentence of condemnation vpon him . . in boldnes and impudency in sinne : no age , nor ours want numbers of examples of wicked persons sold ouer to sinne , who are as naturally carried to wickednes , as sparkes to flie vpwards , and as busie as bees in contriuing their wicked purposes ; night and day is too little to spend in the confusion of their lusts . as violently are they carried into their riots , drunken matches , adulterous and filthy meetings , murtherous and reuengefull plots , cursed and blasphemous oathes , rotten and poysonfull language , wicked and diabolicall courses , as the swine were hurried by the deuills into the lake . and if deuills were incarnate , and should put on mens shapes , we cannot deuise how they could otherwise carrie themselues more to corrupt humane society , and more to heap vp their owne and others damnation . and let the magistrates or minister vse meanes to reclaime , or ( if that be hopelesse ) to restraine and hinder their malice , oh they are so farre from giuing vp their courses , as they rage and storme so much the more ; they will not be so wronged , as be at euery mans command ; they did sweare , and will sweare ; they were drunke , and will be drunke ; and to iustifie any thing that they haue wretchedly done , they will repeate it . and doe we not in all this see the expresse image of the deuill of hell in these earthly deuills , that are as restlesse and vnweariable in mischeife as he , and as farre from laying aside their wickednesse ( euen when they cannot compasse it ) as he ? let vs learne a good lesson from the deuill , and his imps : they will hardly be repelled from mischeiuous attempts , no not by christ himselfe ; so we on the contrary must as hardly be driuen from good purposes and practises . which is the rather to be learned , because we haue that within vs , which will make vs easily danted in good things ; as peter himselfe , after he had been long with christ , was so daunted with the voice of a damosell as he easily forsware his master . all satans instance in euill , is to bring vs from instance in good , against whom we must euery way fortifie our selues . first , in the subduing of any sinne or corruption , how will nature recoyle ? how stirring will satan be to keep his holds ? how many baits and obiects will he present vnto thee ? how many feares , and losses , and crosses ( as rubs ) will he cast in thy way , and all to driue thee from the field against thy sinne ? but now is a time to make vse of this doctrine : are wicked men so constant to the deuill at his instance , and must not i be constant for god at the instance of his blessed spirit ? i will hold out by gods grace , and if i be foiled once and againe , as the israelites in a good cause against beniamin , i will renew the battell the third time , i shall at length carrie away the victory : this sinne is one of satans band , like the captaine , and i will not bee driuen out of the field by such a crauen that will flie , if he be resisted . secondly , the graces of god are as so many precious iewells locked vp in the closet of a godly heart , the deuill is instant to robbe and bereaue vs of these ; we must be as hardly perswaded to giue vp these , as to be spoyled of our earthly treasure and riches . . our faith were a sweet morsell to satan : but we must resist him , stedfast in the faith . iob will hold his faith in spight of the deuill : let him loose his goods , his health , his friends , his children , he will hold his faith , and professe if the lord kill him too , hee will still trust in his mercie . . he would steale away our loue of the saints , and with it the life of our faith , and therefore he sets before vs many infirmities of theirs , and suspitions of our owne , and some feare from others : but notwithstanding , our delight must be in the saints that excell in vertue . ionathan will not bee beaten off the loue to dauid , though in all outward respects he had little cause ; only because he saw god was with him . . he layeth siege to our sobriety and temperance , & layeth many baits : but ioseph will not yeild to the many assaults of his mistris . . he would make vs weary of prayer , which is our strength ; and if god delay , he tells vs he heares vs not , we loose our labour : but wee must wrastle by prayer , as iaacob , till we obtaine , and as the woman of canaan , begge once and againe till christ heare vs ; if he call vs dogges , so as we cannot sit at table , let vs begge the crummes ( as whelps ) that fall vnder the table . . he would make vs weary of our profession , is vncessant in setting the malice of the world vpon vs , yea great ones , multitudes and all : but the disciples by no whips , mockes , threats , or persecutions could be daunted , but reioyced in them , and went on more chearefully . . he would haue vs weary of well doing , and beginning in the spirit to ende in the flesh : but as nehemiah in building the temple and wall , said to his crafty counsellers , should such a one as i flie ? so let euery christian say , should i loose all my labour , and that crowne of life that is promised to all them that are faithfull to death ? no , i will not doe it . the deuill tooke him vp into an exceeding high mountaine , ] in this third temptation , we are to consider two things : . the assault . . the repulse . in the assault , two things : . the preparation : ● . the dart it selfe . in the preparation , . the place . . the sight represented . the dart consists of . a profer ; all these will i giue thee : . a condition ; if thou wilt fall downe and worshippe mee : . a reason ; for they are mine , and to whomsoeuer i will , i giue them . first of the place : and in it , . what place it was : . how christ came thither : . why satan chose that place . i. the place was the top of an exceeding high mountaine . what this mountaine was , we cannot define , and the scripture beeing silent in it , we may be sure it is no article of faith . some thinke it was mount ararat , on which the arke of noah stood in the flood , the highest mountaine in the world . but without all reason : for that was in armenia , another part of the world , gen. . . and there were a number of great hills round about ierusalem fit enough for this purpose . as. . there was mount moriah , where abraham offred to sacrifice his sonne isaac , where salomon built his temple , and wherein christ stood in the former temptation . but the text is plaine , he was carried from thence into an higher mountaine by farre . . there was mount ghion , where zadok and nathan at dauids appointment annointed salomon king : but this was too low . . there was a mountaine ouer against ierusalem , called mo●s offensionis , the mountaine of scandall , where salomon in his age ( deceiued by outlandish wiues ) built an high place for chemosh , and molec , the abhominations of the children of ammon and moab , . king. . . which high places ( so hard it is to thrust downe superstition once set vp ) continued standing . yeares , and were destroyed by iosiah . . there was mount caluary , where christ suffred : but that was not so high as this mount spoken of . . there was mount oliuet , a famous mountaine , about six furlongs from ierusalem : here dauid wept , flying before his sonne absolom : here christ often watched , and prayed , and wept ouer ierusalem : for it was so high as that from the top of it ( as iosephus reports ) one might discerne all the streets of ierusalem , and see a farre off to the dead sea . . there was mount sion , higher then all these , which was called the mountaine of the lord : for those that haue written concerning this city , know that the foundation of it is among the holy mountaines , and among them all mount sion was farre the highest , and therefore dauid made a fort there , called the citie of dauid . . there were besides these , without ierusalem , mount nebo , from the top of which moses stood and beheld all the land of canaan , and was commaunded to die . this is generally held to be the mount , to which christ was carried : and so could i thinke , were it not that it was quite without palestina , and not in the land of canaan : for moses onely there did see the good land , but must not enter into it . . there were within palestina , besides these , mount basan , and mount hermon , very high hills , in comparison of which sion is said to be a little hill , psal. . . and . . now it is very probable , that this temptation was vpon one of these hills : but we must not be curious to determine where the scripture doth not . which soeuer it was , the text saith , it was an exceeding high one . ii. how came christ thither ? answ. after the same manner that he was formerly transported vnto the top of the pinacle , as we haue shewed in the former temptation . . the more to humble and abase christ. . to terrifie him , if it might be , to see himselfe so carried and tossed by satan . iii. why did satan make choise of this place ? answ. . because it best fitted his temptation , and furthers his purpose : for if he had stood in a valley , and made a show of the world , and the glory of it , it might more easily be discouered to be a delusion and deceit . but here is a braue prospect . . he is to promise mountaines and great matters , and therefore brings him to a mountaine , there to view his commodities which he would barter . . some say , he chose a mountaine in way of imitation of god : or rather we may say in exprobration of him , who in the mount nebo let moses see all canaan : but satan doth more : . moses must goe vp that mount , god carries him not , but the deuill carries christ. . god lets moses see onely the land of canaan , the deuill lets christ see all the kingdoms , and glorie of all countries . . god will giue a small country , to a country of people to possesse , so long as they giue him his worship , and seruice : but the deuill will giue all the world to christ alone , if he will but once fall downe and worship him . hence note , satan had christ in the wildernes , a low and solitary place , he could doe no good vpon him ; he raiseth him extraordinarily to the pinacle of the temple , and christ is to good for him there ; now he thinkes him not yet high enough , but if he can get hi● to the top of an exceeding high mountaine , he despaires not but to obtaine his purpose against him . this pollicie of satan teacheth vs , that , those that are in highest places , are in greatest danger of falling . and when he vseth one temptation against a man in the wildernesse , in a low and meane estate , he doubles his forces , and secondeth his assaults against a man set aloft , and in the mountaine , as his practise against our sauiour teacheth . saul while he was in a low and priuate estate , was dutifull and humble ; but , beeing raised into the throne of the kingdome , how did satan preuaile against him till god vttely reiected him ? nay , dauid himselfe , while he was in the vallie , was holy , full of vowes , prayers , watchfulnesse , he was meeke and mercifull ; but beeing set in the chiefe seat of the kingdome ( as it were in the mountaine ) how soule , bloody , proud , became he by satans malice ; as in adulterie , murther , and numbring the people was manifest ? . satan as he thought to haue great aduantage against our sauiour euen by the place , so he knows that the mountaine , that is , the high places will affoard him aduantage against vs : for whereas low estate keeps vs carefull and respectiue of our selues , the mountaine makes vs forgetfull , proud , insolent , voluptuous ; as good hezekiah in his sicknesse could pray , weepe , and be humble enough , but no sooner recouered he his mountaine , but he prides himselfe in his wealth and treasures . dauid confesseth of himselfe , that in his prosperity he said , he should neuer be mooued , because god had made his mountaine strong , psal. . . thus easily doth vaine confidence creep on him that sees himselfe stand on a mountaine , though otherwise his heart be according to god. no maruell then , if ease slay the fooles , and the prosperitie of the foolish destroy them , prou. . . if satan haue them in the mountaine , he needs no more , their owne state will ouerthrow them . . satan , as he desires men in the mountaine , that is , in high place , to sinne ; so he desires that euery sinner were in a mountaine or high place , because as the place it selfe will drawe forth that corruption which is within , so it will hold them in their sinne : for great men commonly are not more licentious then incorrigible ; hardly are they reclaimed , and who dares call them to account ? and besides , their sinnes are more infectious and scandalous : for all the eies of inferiours are vpon them . a man that stands vpon an high mountaine , is a faire marke , and may be seene of millions at once . so as if in the common-wealth , rehoboam commi● idolatry , all iudah will doe the like vnder euery green tree , a 〈◊〉 vnder euery green hill , . kin. . . in the church , if the high priests contemne christ , the people will buffet him , and spit in his face , matth. . . in the familie , if the fathers eate sowre grapes , the childrens teeth are set on edge . commonly the prouerbs are verified : like prince , like subiects ; like priest , like people ; like mother , like daughter . nothing can lie on the mountaines , but it easily slideth downe into the vallies . . satan herein directly opposeth god in his course and proceedings : for the lord aduancing men , and carrying them into these mountaines of the church , commonwealth , or familie , he therefore raiseth them , that they should be greater instruments of his glory , and mans good . now satan mightily striues to haue these the greatest instruments of gods dishonour , and hurt of humane society . well he knowes , that the punishment of such mens sinnes ceaseth not in their owne persons , but descendeth on the vallies round about them . if ahab make all israel to sinne , all israel shall be scattered as sheep without a shepheard . dauid numbers the people , all his people are plagued : he sins with the sword , and the sword shall neuer depart from his house : good iosiah met with that threatning fowre hundred yeares after . the deuil cannot bring a greater mischeife into the earth , then by throwing downe such as stand in high places of the church and common-wealth . therefore let prayer be made especially for all in authoritie and em●nencie , . tim. . . not onely in respect of the burthen of their calling , and the hazzard and perill of their persons ; but especially because of satans speciall malice against them , and the multitude of their temptations : the place is slippery , and dangerous to fall . how doe we puffe vp our selues , when our small things goe well with vs ? how could we be easily carried away with the tickling of vaine glory and pleasure , who scarse tast of them ? of how much strength therefore may these be conceiued in kings and princes , who haue a sea in comparison of our drops ? which forbids vs to maruell , when we see the most excellent kings , dauid and salomon , altogether impotent to withstand the waues of temptation . besides , the deuil keepes not onely in the country , but in the court , and his malice against vs , stirreth vp his rage against our cheife rulers : as when the deuill had a malice to israel , he set vpon 〈◊〉 to number the people . which one consideration should stirre vs daily in our prayers to be mindfull of our prince and gouernours , that as our prouocations bring temptation vpon them , so our petitions for them may help them through all . such as are in any eminencie or place aboue others , must be so much the more watchfull , and let this meditation be as an antidote to expell the poyson , swelling , and inflammation of pride , that the higher thy hill is , the more is satans malice and plots against thee . if a man stand vpon the toppe , or any part of mount sion , that is , be a teacher in the church , he must know that he is a light set vpon an hill or mountaine , all eies are vpon him ; and therefore satan that stood at iehoshuahs right hand , will not be farre from him : let him make right steps to his feet , least be treading awry , many bee turned out of the way . let such as are eminent in profession aboue others , be more watchfull then others : satan is more busie with thee , because thou shalt open many mouthes against thy profession , and he will wound many through thy sides , he will make many ashamed because of thee , and because of thee he will make gods enemies to blaspheme , . sam. . . thy slippe or fall shall make all gath and askelon ring of all thy pro●ession ; for they are all alike , neuer a good one of them all , &c. such as are carried into the mountaine of earthly prosperitie , must labour for more strength and watchfulnesse , then if they were in a lower estate : else satan will make this condition as the dead sea , in which no grace can liue . shew me one ( excepting our lord iesus ) that euer came better from the mountaine , that is , was the better man for his prosperitie . numbers there are that haue come out like gold , brighter and purer out of the fire of affliction ; but so dangerous it is to stand vpon this mount , as the lord once and againe forewarned and charged his owne people , that when they should come into the good land which he had giuen them , then to beware that they waxed not fatte , and forgetfull , and rebellious against him . wee know that the moone beeing at full is furthest from the sunne , and commonly fulnesse and abundance withdrawe vs from our sunne of righteousnesse , whence wee haue all influence of light and grace . let this point worke contentment in our hearts , and cause vs to prize a meane and comfortable estate , wishing no mountaines but that holy mountaine of god , where we shall be free from all gun-shot , and safe from all temptation . here is an holy ambition , to affect and aspire to a kingdome , wherein we shall raigne as kings . in the meane time , if we desire superioritie or command , let vs labour to ouercome sinne , the deuill , our selues , and our lusts , let vs depose them from raigning in our mortall bodies . and if at any time we begin to admire our selues and others , for outward prosperity and greatnesse in the world , let vs turne our eies another way , and esteeme gods wisdome and feare aboue all outward happinesse . this was the wisedom of salomon , with which god was so well pleased , that hauing it in his choise to aske riches , or long life , or victory , he asked wisedome before them all , and god gaue him both that and them . let this euer be our wisedome , to affect goodnes not greatnes : this brings satan vpon vs , that driues him away from vs. the second thing in the preparation , is the sight represented , in which consider these things : . what was the sight , all the kingdomes of the world , and the glorie of them . . how satan represented them , hee shewed him . . how long this sight lasted , in a moment , saith luke . the sight was all the kingdomes of the earth , both the kingdomes themselues , and the maiestie , beautie , glory , and order of them ; yea their wealth , and whatsoeuer was in them , by which the mind of our sauiour might be rapt into the admiration of them , and after to desire them . for the end of his temptation is idolatry , and his meanes is couetousnesse . quest. but were there not many sorrowes , vexations , and tumults in the world ? why doth satan shew none of these ? answ. . his pollicie and subtiltie would not make show of any thing , which would hinder his temptation , but did all to further it . his scope was to bring christ into loue with the world , and for this purpose he must make it as louely as he can , as a cunning fisher must hide the hooke , and shew nothing but the bait . . he knew that by this very tricke he ouerthrewe the first adam , to whome he shewed nothing but the faire side of the apple , and benefit and bettering of their estate , how by eating of it they should be as gods ; but hid all the inconuenience , that it was a breach of gods commaundement , and that the issue was death . and so he goes about to circumuent the second adam . the manner of this sight , and shewed him ] some thinke in a mappe . but he needed not haue carried him into a mountaine for that . neither in a vision , illuding his minde and phantasie ; because this he might haue done either in the wildernesse , or on the pinacle , if it could agree so well to the perfection of christs mind . but i take it , he offered the images and representations of them all sensibly and actually , after a wonderfull and strange manner , making their images to appeare to his senses . and if a man by his art can represent to the senses in a glasse , any person or thing so liuely , by which he that sees not the thing it selfe , discerneth a notable image of it ; how much more may we thinke , that satan by his art and cunning can represent to the sense , the images of things which are not indeed present ? a liuely confirmation whereof appeareth in his lumber , i meane sorcerers and iuglers , who by the deuils help most cunningly delude the senses . but christ did indeed see the images , and most glorious representations of the world , and the kingdomes of it : the which that he might thinke to be the things themselues , and the better to perswade him that he saw the things indeed , he set him on an exceeding high mountaine ; notwithstanding he knew , that the highest mountaine of the world could manifest but a small part of the whole ; and if it could , yet the strongest eye of man could reach but a little way , and were not able , at least in so small a time , to distinguish the particulars thereof . the time how long this sight lasted ; in a moment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in accurate consideration , a moment is the fortieth part of an houre ▪ for a point of time is a quarter of an houre , and a moment of time is the tenth part of a point of time . but i thinke we are not to take the word so strictly , which here noteth a very short time , much shorter then the fortieth part of an houre : and with chemnitius , i thinke it to be the same with that in . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a moment ; and explained in the next words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the twinkling of an eye , which is indeed no time , but the beginning rather of time , seeing there is no distinction betweene time past , and time to come . howsoeuer , we must take it for a very short space of time , and that the sight was gone before christ could well consider of it . for so the like phrase is vsed concerning sodome , that it was destroyed in a moment : for the sunne rose very faire , and before euer they could consider of such a storme , the lord showred downe fire and brimstone . now the reason why the deuill vsed such a speedy and quicke representation , was , to rauish christ suddenly , and stirre vp his affections by the absence of it , to desire to see it againe : dealing with christ as we with our little children ; when we would make them earnestly desire a thing , we let them see it , and hide it againe , giue it them into their hands , and suddenly take it away againe . so did satan . secondly , satan might haue another tricke in it , to disturbe the minde of our sauiour : for as a sudden flash or light doth dazle the eyes of the body , so doth a sudden flash or sight of this or that obiect , easily dazle the eyes of the minde , and in stead of pleasure with it , at least it brings some trouble and perturbation . howeuer , he thought it would fit and bring on his temptation . thirdly , shadowes will abide no looking on , no examining , and therefore the deuill is so quicke in taking them in . it is an old practise of the deuil , to let death into the soule , by the window of the senses , and especially by the sight : for here he would ouercome christ by the sight of the world , and the glory of it . thus he had gained eue to sinne by the sight of the apple , which was beautifull to the eye : by hearing that she should be as god , if she did tast it : by touching , tasting , and pleasing all her senses with it . the sons of god saw the daughters of men that they were faire , and tooke them to them for wiues : which was the cause of the deluge . ahab saw the vineyard of naboth lie so conueniently to his demeanes , as he must needes compasse it by murther . . the senses are the neare seruants of the soule : if satan can make them vntrustie , he knowes he can by them easily robbe the soule , yea and slay it . for senses worke affections , and affections blind iudgement . dauid sees bathsheba , presently affects her , his violent affection blinds his iudgement , he must haue her companie though it cost vriahs life . i saw ( said achan ) among the spoile a goodly babylonish garment , and two hundred shekels of siluer , and a wedge of gold of fiftie shekels ; and i coueted them , and tooke them , iosh. . . how was adam otherwise deceiued by eue , but first in his affection , and then in his iudgement ? . as satan layes his baits in all the senses to steale the heart , so especially in the eies , dealing as the chapman that would vent his wares , he layes it forth on the stall that men may see it , and oftentimes the very fight of it , without further offer drawes on the buyer to a bargaine . he knowes he looseth not all , if he gaine but an vnlawfull looke : because there is sinne begunne , though not perfected . . the sense is to the soule as a doore to the house : a man that would come in , or send any thing into an house , must goe in and send it in by the doore . euen so , although the deuill by his spirituall nature , can and doth apply himselfe to our spirits without our senses , yet other tempters cannot reach the soule so immediately . eue could not worke adams heart directly , but by the outward senses of hearing , and seeing especially sent in the temptation . poisons cannot reach the heart , vnlesse by the senses they be drawne in . so wicked mates cannot conuey their corruption one into an other , but by the outward senses ; hearing their wicked and incentiue speaches , and seeing their gracelesse and infecting actions . but besides this , so full of malice is our spirituall aduersarie , that he would not onely immediately take vp our hearts , but fill vp all our senses , and by them continually sendeth in burning lusts , and by the same doore couetous desires , and by the same ambitious & aspiring thoughts , and by the same reuengefull intentions , and such like , till the house be full of wickednes . . satan knowes that god hath appointed the senses for the good and comfort both of body and soule , especially the sight and hearing to be the senses of discipline , to furnish the minde with knowledge of god , with faith which is by hearing , with hope of his gracious promises , with heauenly meditations , and contemplation of his great workes which our eyes behold . now sathan would crosse all this gracious constitution of god , and make the lights of the body , be meanes to blinde the minde ; he would fill vp the senses , and take them vp with such obiects , as shall not only corrupt the heart , but keepe out those meanes of grace , which the lord would by them conuey into the heart : so that the soule should be further poysoned by the same meanes , which the lord hath prepared as an antidote , by which naturall poyson and corruption should be expelled . this doctrine enioyneth a diligent custodie of the senses . a good housholder suspecting theeues and robbers , will be sure to keep his doores and windowes fast . and we knowing that our senses are the doores and windowes of our soules , must looke to these doores , locke them , barre them , bolt them fast , that the deuill enter not this way . true it is , that the inside must first bee made cleane : for out of the heart proceeds an euill eye , mark. . . but whosoeuer is resolued to keep his heart in any rightnes , must thinke it his next care to shut out , and keep out whatsoeuer might be let in , to decline it and turne it from god againe . what made the holy prophet , psal. . . pray so earnestly , that god would turne his eyes from beholding vanity , but that he knew , that euen a good heart ( such as his was ) could neuer hold out , vnles the outward senses , especially the eyes , which by a synechdoche are there put for the rest , ( both because they are special factors of the soule , and because of the multitude of their obiects , and in regard of the quickenesse of sight aboue all the rest of the senses laid together ) were well safe-guarded ? can the heart or market-place of a towne or citie be safe frō the siege of the enemie , if the gates be cast open , or the walls demolished , or the ramparts bared of their fence and munition ? why did iob make such couenants with his eyes , but that he knew that without such a fence euery obiect would be as a snare to entrappe his soule ? iob. . . nay , let an heart neuer so seasoned with grace , suffer the senses to leake , the soule is in danger of shipwracke . was there euer heart of ordinary man or woman more innocent , or more filled with grace , then eues in her innocencie ? and yet when as sathan set vpon her senses , hee sent in by them such poyson , as wrought death vnto all her posterity . rules for the ordering of our senses aright . . beware of the life of sense , which is a bruitish life . . pet. . . the apostle speaketh of men lead by sensualitie , euen as the bruit beasts , who follow sense and appetite without all restraint . thus did the gentiles , who were therefore giuen vp to a reprobate sense , rom. . . and the danger of this estate salomon noteth , eccles. . . when he bids the young man walke in the sight of his owne eies , and after the lusts of his heart ; but withall , remember that for all this he must come to iudgement . let such thinke hereon , that thinke it is free to giue vp their senses to feed themselues vpon euery obiect themselues please . . consider that god made the senses to minister to a right ordered heart , and not the heart to follow the senses : and therefore the heart must be watched , that it walke not after the eie , which is to inuert gods order . and what a deluge of sinne ouerfloweth the soule , when the vnderstanding is buried in the senses , and the heart drowned in sinfull appetites ? dauid giues his eye leaue to wander , and looke lustfully after bathsheba : and what waues of miserie one ouertaking another did he bring into his soule ? and what maruel then if naturall men neglecting their dutie , in taking off their eyes from vnchast obiects , neuer rest till they come to haue eies full of adulterie , . pet. . . not ceasing to sinne , according to our sauiours speach , matth. . . if the eie be euill , all the bodie is darke , yea and the soule too . . keepe the parts of christian armour vpon thy senses , that thou lie not open there . a valiant captaine knowing that the enemy is easier kept out , then beaten out of a citie , hath great care to plant his garrison about the gates and walls ; there he sets his most faithfull watch and ward , there he plants his cheife munition and ordnance . had dauid kept his armour on his eie , he had not been so foyled by bathsheba : if on his eare , he had not been so iniurious to mephibosheth , by meanes of slandring ziba , . sam. . , . salomon wisheth vs , not to looke vpon the colour of the wine in the cuppe , that is , with too much pleasure to stirre vp desire . hee would haue vs keep our fence vpon our eares , not to giue eare to a flatterer or whisperer , but brow-beat him , and driue him away with an angry countenance . the apostle paul would haue our eares shut against euill and corrupt words , which corrupt good manners . daniel desires not to tast of the kings dainties , nor will pollute himselfe with them , chap. . v. . and so we must fence our whole man , as we may not touch any vncleane thing , and yeeld nothing to the course of waters . . feed thy senses with warrantable obiects : . god : . his word : . the creatures : . thy brethren : . thy selfe . first , our eies are made to see god himselfe , here below as we can in his backe-parts , hereafter as we would , face to face . and therefore a base thing it were to fixe them vpon the vain pleasures and profits of this life : this is fitter for bruit beasts , that haue no higher obiect . againe , what fairer or fitter obiect can we choose for our senses , then himselfe that made them with all their faculties , and giues vs so much comfort by them ? pro. . . the hearing eare and seeing eie , god made them both : and both of them as all things else ●e made for himselfe . further , where can we better place our senses , then vpon him from whom all our help commeth ? how ought our eies to be continually lifted vp in holy and feruent prayers and praises , considering both our continuall necessities and supplyes ? so dauid , i lift vp mine eies vnto the hills from whence my saluation commeth , psal. . . and , as the eie of the handmaid is lifted vp to the hand of her mistresse , so are our eies vnto thee , psalm . . . lastly , how can we place our senses better , then vpon him who is the most pleasant and durable obiect ? to see god in christ reconciled , to heare and know him become our father , is so rauishing a sight as the saints haue runne through fire and water to apprehend it . and for the continuance , it will feed the senses euerlastingly ; yea when the senses themselues decay and waxe dull , this obiect shall feed them , and be neuer the lesse sweet . and therefore as salomon aduiseth , eccles. . . while thou hast thy senses , fixe them vpon this obiect ; remember thy creator in the dayes of thy youth , before they be darke that looke out at the windowes , &c. if a man set his senses and feed them vpon any outward obiect , wealth , honour , pleasure , buildings , and the like : we may iustly say to him , as our sauiour to his disciples , when they gazed vpon the beautifull workemanship of the temple ; are these the things your eies gaze vpon ? verily , the time comes , when one stone shall not be left vpon another vndemolished . the like may be said of all earthly obiects whatsoeuer . onely this obiect shall grow more and more glorious and desireable . secondly , god made our senses to be exercised in his holy word , which leades vs to himselfe : heb. . . the apostle requires , that christians should haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , senses exercised in the word : pro. . . let thine eare heare wisedome . . hence comes faith , which is by hearing . . hence we draw the comforts of the scriptures , which are the consolations of god in our trouble . . hence are we admonished , directed , and wholesomly corrected . pro. . . the eare that heareth the rebuke of life , shall dwell among wise men . . the danger of neglect is great : . he that turnes his eare from hearing the law , his prayer is abhominable : . vncircumcised eares resist the holy ghost , act. . . . itching eares that turne from the truth , doe ( by gods iust iudgement ) turne vnto fables , . tim. . . . it is a signe of a man that hath giuen his heart vnto god : for he that giues his heart , will giue his senses too , knowing that god requires both . pro. . . my sonne , giue me thy heart , and let thine eyes , that is , thy senses , delight in my wayes . and our sauiour saith , hee that hath an eare to heare , let him heare . seeing therefore that this is so notable a meanes of guiding our senses , let vs more carefully giue vp , and take vp our eyes and eares with the sight and sound of gods word vpon all occasions , in the hearing and reading of the scripture . i would aske the most carnall man that is , whether this in sound iudgment be not a better obiect for our senses then bowles , or tables , and fitter for all times , especially for the sabbath . thirdly , god made our senses to profit our selues by his creatures , that by them we might glorifie him their creator , and not by them corrupt or insnare our selues . isa. . . lift vp your eyes aloft , and behold who created all these things . this vse dauid maketh , psal. . when i see the heauens , the earth , and the workes of thy hands , then said i , lord what is man that thou art so mindfull of him ? and concludes the psalme thus , how excellent is thy name through all the world ? and why ? . the inuisible things of god , his power , and diuinity , and eternity , were made visible to the very gentiles by things created , rom. . . and shall we either not looke on them , or so looke vpon them as they to make vs inexcusable ? shall wee onely enioy the naturall vse and no spirituall or diuine vse from them ? . consider that god for this purpose , hath made the countenance of man , not as the beasts groueling on the earth , but erected vnto heauen : and he hath made the eye of man not as the beasts , but ( as anatomists obserue ) hath giuen it one muscle which they want , whereby he can turne his eye directly vpwards with admirable quicknes ; that it should not so fix it selfe vpon any thing below as the couetous eye doth , but by occasion of things below turne it selfe vpward to their creator . yea , he hath compassed our eyes with browes , and lids , and fences from dust and earth , that though we looke sometimes on the earth , yet the least dust or earth should not get into them . . let vs labour to vse our senses in beholding gods workes , as they in ioh. . . that saw the workes of christ ; of whom it is said , many beleeued in the name of christ , seeing the workes that he did . so let the works which we see god hath done , be at least inducements to beleeue him so much the more . fourthly , god made our senses in respect of our brethren , both to benefit them , and our selues by them . . our eyes to behold their miserie , to pitie them , to releeue them . turne not thine eyes from thine owne flesh . herein the vnmercifull priest and l'euit were condemned by the pitifull samaritan . our eares to heare the crie of the poore : prou. . . he that turnes his eare from the crie of the poore , himselfe shall crie and not be heard . numbers neuer make this vse of their eares : but god hath a deafe eare for them . . our eyes to see the good example of our brethren , to imitate them , to glorifie god for them . our eares to heare their godly counsells , admonitions , reproofes , and so be bettered by them . . our eyes to see and consider their danger , to pull them out of their infirmities , the fire , and to cast out the mote of their eyes . our eares to heare what is fit to bee spoken of them , to defend their good names if they be traduced . for god hath giuen vs two eares , not rashly to receiue euery information , but to reserue one for the partie , least he be condemned vnheard , vnconuinced . fiftly , and lastly , god made our senses in respect of our selues , not onely to be faithfull keepers of the body , but diligent factors and agents for our owne soules : as . that our eyes should euer bee looking homewards , and to the end of our way , as quicke and expedite trauellers , and not fix themselues vpon euery thing we see here below . this is done by heauenly conuersation . . our eares should be bored to the perpetuall seruice and obedience of our god , as our lord himselfe was ; psal. . . thou hast bored mine eare : alluding to that ceremony in the law , exod. . . if a seruant would not part from his master , his eare must be bored and nailed to the post of the house , and thus he became a perpetuall seruant , he was nailed and fixed to that house and seruice ; so wee must yeelde an obedient eare , as salomon calls it , vnto the counsells , will , and commaundement of our lord and master iesus christ. . our eyes were made to be conduits of teares , for our owne sinne and miserie , and for the sinne and wretchednes of other men . psal. . . dauids eyes gushed out with riuers of teares , because men keepe not the word : how wept he then for his owne sinnes , that wept so for others ? good lot his righteous soule was vexed in hearing and seeing the vncleane conuersation of the sodomites . thus should our senses be so farre from conceiuing pleasure in sinnefull obiects , as these must be the continuall greefe of our soules . and can we indeed looke vpon our selues , and not see something which is a brand of our sin ? or can we behold any creature , and not see some expresse prints and markes of our sinne , and vanity vpon it ? surely this one meditation would be effectuall to keep vs from casting our eyes vpon vnlawfull obiects , and so from making our selues a prey to the deuill . this serues to reprooue such as faile in this watch of the senses : for who doth not ? yet some farre more dangerously . such as haue in their houses popish pictures and images , which are alluring harlots , corrupters of the heart , which is an opening of the doore to the deuill ; a signe of a man willing to be seduced . experience shewes , that when a man is in loue with such images , he easily falls out with gods image in himselfe and gods children . . such as delight in lasciuious pictures , and filthy portraytures of naked men or women , in whole or such parts as may stirre the corruption of the heart , which should be beaten downe by all meanes . we need bring no oile to this flame . yet the deuill hath gotten such pictures in request in this wanton age , wherein euery thing is almost proportionall . . such are farre from this watch of their senses , as so attire and disguise themselues , or lay open their nakednes to insnare the senses of others . let them not say , they thinke no hurt in it , vnlesse they can be sure that no other thinke hurt by it . . such as like the images haue eares and heare not , eyes and see not ; care not to heare the word or read it , neuer tast gods goodnes in it , neither doth the breath of heauenly life euer passe through their noses . . such as frequent wicked company , and delight in the vngracious actions and speaches that they heare and see , or can digest them without reproofe or dislike manifested . the deuill hath a through-fare among such companies , who are conspired against god and goodnes . adde vnto these such as read , or haue in their houses lasciuious and wanton bookes , teachers of lewdnesse . adde also stage-players and their beholders , that cast open all gates and walls to the deuill . . the couetous eye , whereof salomon saith , eccles. . . his eye is not satisfied with riches , neither doth he say , for whome doe i thus labour ? in that satan would draw christ to the loue of the world , and thereby makes no doubt but to insnare and cast him downe , we learne ; that , the loue of the world easily maketh a man a prey and spoile to the deuill . satan well knew , that if he could get christ to fall downe to the world , he would easily fall downe to him . where by the world , i vnderstād not the goodly workmanship of god in the frame of the heauens and earth , which we must loue and admire : but all the riches , honours , pleasures , profits , and allurements of it , without god , or before god : as when men are willing seruants and slaues to worldly desires and corruptions . . tim. . . the desire of money , is the root of all euill , a fruitfull mother of much mischeife . there is no sinne so impious , so vnnaturall and barbarous , that a man in loue with the profits of the world will sticke at . and more plainely , ver . . they that will bee rich , fall into manifold temptations and snares , and into many foolish and noysome lusts , which drowne men in perdition and destruction : which in sense is all one with this , that such a one makes himselfe a willing spoile and prey to the deuill . hence they are called deceitfull riches , because they easily lead vs out of ths right way . matth. . . and iob , . . the wicked walkes vpon snares , and the grin shall take his heele . . the loue of the world banisheth the loue of god out of the soule . he that is a louer of the world , is an hater of god. iam. . . know ye not , that the amity of the world , is enmity to god ? whosoeuer therefore will be a friend of the world , maketh himselfe an enemy to god : now what sinne will an enemy of god sticke at ? and the apostle iohn plainely diuorceth these two which can neuer agree in one , . ioh. . . if any man loue the world , the loue of the father is not in him . and if the loue of god sway not the heart , satan will easily incline it to any sinne . . where there is the loue of the world , that heart hath already renounced god in heauen , and giuen it selfe to be possessed , ruled , and commanded by the god of the world . for looke what a man cheifely loues , he not so much possesseth it as is possessed by it . whence the apostle is not afraid to call couetousnesse idolatry , eph. . . and , coloss. . . not onely because the cheife loue , but the cheife trust , hope , and confidence goeth with them . they say to the wedge of gold , thou art my hope . and further , as the heathen idolaters worshipped and serued gods of gold and siluer , so these serue and obey their golden and siluer god , wherein they take vp their cheife desires and contentment . now hauing denied the god of heauen , and thrust himselfe out of his protection , a man becomes to be in the power of the deuill , and ruled at his will. . the loue of the world spoiles vs of our armour and strength , by which we should be fenced from satans subtilties . for , . whereas our cheife fence is in gods word , it first intercepteth the word , and estrangeth the heart from it : as , ezech. . . they sit before thee , and heare thy words , but their hearts goe after their couetousnesse : secondly , it choaketh the word , that it becomes as seede cast among thornes , which choake it presently : thirdly , it scornes the word , as may appeare , luk. . . these things heard the pharisies which were couetous , and mocked . now is not such an one easily snared by the deuill , who is thus disaffected to gods word ? is not he easily bound , that wants , yea scornes his weapons ? . the loue of the world , whether the pleasures , profits , or glory of it , as a theefe steales and robs our graces which are another cheife part of our strength . good hezekiah a little tickled with vaine-glory , made himselfe and his land a prey and spoile to the enemy . wise salomon loued too much the vnlawfull pleasures of the world , and how did it rob him of his wisedome ? the disciples while yet christ was with them , were stirred with loue and debate for superiority and greatnesse , which did much hinder them , and tooke vp their thoughts when they might haue attended to better things . how many for loue of the world and preferment fall from their first loue , abate their zeale , become cold and indifferent , as the times are . . the loue of the world where it is rooted , deliuers a man so farre into the hands of sathan , as he easily falls from all shew of goodnes , and dangerously reuolts from all the goodnes that seemed to be in him . the young man that came to christ with many good shewes and desires , hearing of selling all , and giuing to the poore , goeth away heauily , and we heare no more of him . demas once a companion of paul , but easily forsooke the truth , when he embraced the present world . iudas an example almost without example , a disciple at christs elbow , endued with excellent gifts apostolicall , of doctrine , of miracles , &c. hauing his heart glewed to the world , for a trifle fell from his place , from all the affection he had sembled to his master , from the societie of his fellow disciples , and stood with them that betrayed him . . experience shewes , how when satan hath thrust the loue of the world into a mans heart , he hath power enough ; . to binde that mans hands from the workes of pietie and mercie . he is a bad tenant ; the more land he holds , the lesse homage he doth vnto god. and as for works of mercy , he will not part with his crummes , like the rich man in the gospell . and as he liues altogether vnprofitable to others , so to himselfe ; he hath no care of his saluation : thou foole , this night shall they take away thy soule . . as he hath no power to doe any good for god or man , so he will suffer nothing . a man louing the world flies affliction for christ : matth. . . when the sunne riseth , he withers : when persecution comes , he is offended , and falls away to the hinderance of many . they that minde earthly things , are enemies to the crosse of christ , phil. . . oh therefore loue not the world , nor the things in the world , . ioh. . . a necessary exhortation to vs , to whom it is as naturall to loue the world , as for water to runne downe a hill . and who can hardly affect it , without beeing infected with it ? hereunto lay hold on these motiues . . consider how hard it is to loue god , & the world too : euen as hard , as to looke with the same eie ( saith augustine ) vp to heauen , and down to the earth at the same time . the more loue a woman bestowes vpon a stranger , the lesse she loues her husband : whence s. iames is bold to call worldlings , adulterers and adulteresses , c. . . whom the lord will not endure to dally , and sport , and go a whoring after the world ; ye cannot serue god and mammon . . consider that a course lead in lusts , is fitter for the gentiles then those that professe the teaching of grace ; tit. . . for the grace which hath appeared , teacheth vs to denie worldly lusts . our relation to christ , of whom we are called christians , must draw our affections out of the world : for , . he hath chosen vs out of the world , so that now he professeth of vs , they are not of the world , ioh. . . . he gaue himselfe to deliuer vs out of this present euill world , galat. . . . no man hath benefit by christs death , but he that with the apostle , is crucified to the world , and the world to him , gal. . . . the world as it hath no part of his death , ( for he dies not for the world ) so no part in his intercession ▪ ioh. . i pray not for the world . . in the entrance of our profession , we haue not onely renounced the world , but proclaimed and vowed warre against it : and therefore shall prooue no better then runagate souldiers , yea apostates , if we fight not against it . the loue of the world is a leauing of christs colours . . consider what cause there is in the world to loue it : . in respect of god ; it is contrary to his nature ; he is holy , pure , righteous ; the world lieth in vnrighteousnesse . it is contrarie to all his commandements : he commands holines and sanctification : it incites to all vncleannes in soule and body : he commands truth , sobrietie , &c. it teacheth to lie , sweare , curse , slander , and circumuent . he commaunds all fruits of the spirit : it inioynes all the workes of the flesh . he commaunds to giue our goods to the needy : it wills vs to get our neighbours . . in respect of it selfe : it is changeable , variable , inconstant : and wilt thou affect that which thou canst not hold or enioy ? . in respect of thy selfe : is it not madnesse , excessiuely to loue that which doth thee so much harm , pricks as thornes , and peirceth with so many sorrowes , crosses , losses , persecutions ? which if thou beest good will fight against thee , and pursue thee with mortall hatred , and only slayeth those which resist it not . . consider we what strangers and pilgrimes we are in the world , and so be mooued to lay bridles vpon our affections : which is the apostles argument , . pet. . . dearely beloued , a● pilgrims and strangers abstaine from earthly lusts . let vs estrange our affections from this world , and deale as wise trauellers , that make the greatest cities but through-fares to their owne home . let this doctrine moderate our affections in seeking and hauing , yea and not hauing the things of this life . this is the common error , that men looke altogether vpon the beautie , glorie , and faire side of the world , and wealth of it ; but neuer looke vpon the inconueniences of them , and how strong they are to pull vs away from god , or how apt to make vs a spoyle to sathan : which one consideration would somewhat abate our heat and affection towards them . how ambitiously doe many affect promotion and great places , not considering in what flipperie places their feete are set ? how eagerly doe they desire wealt● , as though it had no power to drawe the heart from god , and the wealth of heauen ? how vnsatiably do they pursue pleasure , not considering how the deuill insnares them , and makes them louers of pleasure , more then louers of god. surely were men acquainted with their owne hearts , they would not suffer them so to roaue in these desires . oh , saith one , if i were a rich man , how liberall would i be to the poore ? but alas , he knowes not what spirit he is of : the deuill would make no doubt to change his minde , if his state were changed , and make of this liberall man either a prodigall , or an vsurer , or an oppressor , and doe much more mischeife then he can in his low estate . oh , saith another , were i in high place , i would right wrongs , and set things in order . but so said absalom , and yet who did more wrong then he , deflowring his fathers concubines , and deposing ( if he could ) his father himselfe . and such right would many doe , if they were in higher place . all which is an argument how open we lie to satan in such estates . to conclude this point , obserue these few rules : . put on the lord iesus christ , and care not to fulfill the flesh . . vse the world as not vsing it , . cor. . . . count all things dung for christ , as paul did , phil. . . whose blood is set against and aboue all corrupt things . . pray that thy heart may be set vpon gods statutes , and not enclined to couetousnesse , psal. . . first seeke the kingdome of god and his righteousnesse , &c. . whether thou hast the world or no , shew not thy selfe a louer of it , by encreasing thy wealth , or bettering thy estate , by swearing , lying , deceiuing : reioyce in no part of it , which god reacheth not to thee by good meanes : desire none but that on which thou mayest craue a blessing , and for which thou maiest returne praise : hold none but with moderate affection and mind to forgoe , when god calls for the whole or any part to good vses : vse none but with sobrietie as not vsing it , and that euer to gods glory , and the good of men . vers . . all these will i giue thee , if thou wilt fall downe and worship mee . now after the preparation , standing in the choise of a fit place , and presenting a glorious vision , we come to the dart or temptation it selfe : in which there is , . a profer : all these will i giue thee . . a reason : for they are mine , and to whomsoeuer i will i giue them . . the condition : if thou wilt fall downe and worshippe mee . and first of the profer . before he had shewed his wares , now he tells the price . all these ] here is no pinching , nor parting of the matter : but . christ shall be an absolute monarch , none shall share with him : there is the extent of the profer , he will part with all . . the quality of it ; all these , the glory , bewtie , wealth , and all that can be desired in the world : all that he saw , and nothing else : he would giue him vnmixed and vnblended glory and honour , without sorrow , trouble , shame , or vexation : for he saw none of them . . i will giue thee : but he will not barter or sell these so deare to christ as he would to another , but he will deale kindly with him , he will as good as giue them to him , if he will but make a legge , and thanke him for them . note here the nature of all the deuills promises ; they seeme to be liberall and very faire , whereas indeed they are miserably foule and deceitfull . who could expect more franke and plaine dealing then is here pretended ? but looke a little nearer , we shall see it vanishing into nothing but deceit and mischeife . for . what is this great all that he makes profer of ? a great catch , iust nothing , but shadowes and representations of things , in themselues nothing at all but the show he had made . . as this great all was but a show , so it was but for a moment : for shadowes cannot continue : and what were christ the better if he had beene put in possession of the things themselues , if they so suddenly vanish away before he can giue a sight of them ? . his best and largest promises here are but in the transitory kingdoms of this life , which all passe away as a shadow , so as if he had offred and could haue performed the things themselues , it had beene no great matter : he neuer offers and makes good any sound grace , or the things of gods kingdome , which are things onely worth hearkning after . . will he giue all the kingdomes , and all the glory of them to christ alone ? why , what righteousnesse or iustice could be herein ? will he rob and spoile all other kings , and rulers in the world of their right and soueraignty , which god had inuested them in , and this all at once , and in a moment ? . whereas he pretends a gift , he intends a deare bargaine : and offring nothing but pure and vnmixed glory , he would rob christ our head and all his members at once of all ioy and happines both externall and eternall . of this kinde are all his promises : be promised to eue deity , but it prooued mortallity and misery : he promised cai● respect and loue , if he could make abel out of the way ; but it prooued the casting of himselfe out from the face of god , & his fathers family . . he that meanes not in true dealing to performe any thing , may promise as much as he will. satan meant not to giue christ one kingdome , and he may as well promise all as one . . his enmity and hatred of god , and mans saluation , makes him large in his promises : he knowes how s●●ly temptations on the right hand steale into the heart , and that no enemy is so dangerous as he that comes in pretence of kindnesse . when he seekes to draw man to hell with him , he takes on him to teach him how to become a god. when christ was to suffer , he would haue him to spare himselfe , to hinder mans saluation : he will offer kingdomes , all kingdomes , with all the wealth and pleasure of them . satan herein deales as iaacobs sonnes with the sichemites : they made very faire promises , that if they would be circumcised , they would giue their daughters , and take their daughters , and dwell together as one people , gen. . . but they talked deceitfully , v. . intending onely to reuenge vpon them , as they did when the males were sore by meanes of their circumcising . satan can promise a victory to ahab , but it is to chase him before his enemie to confusion . . he knowes mans credulity and follie , who is easily taken with faire words which makes fooles faine , their eyes beeing wholly vpon things before them . besides , howsoeuer our blessed lord here was fenced that the least inordinate affection could not fasten vpon him , although he had all the obiects in the world to mooue him , yet he commonly findes men and women fitted for his turne , doating vpon the world , and needs no such large offers as here are made to christ , but for lesse commodity and glory then that in one kingdome will fall downe and worship him . . satan is so much the larger in his promises , to imitate god , whom he sees encouraging his seruants by making couenant with them , and promising them all the good things of this life and that to come , as to abraham , all that thou seest i will giue thee . now to draw men from gods couenant , if it were possible , and to disgrace the same , satan seekes to get men in league with him , by larger promises of the world then euer god made to one man , because that carrieth their whole desires : and as god for the ratifying of his couenant hath appointed sacraments and seales , so the deuill hath certaine words , figures , characters , ceremonies , and charmes for the confirmation of his league with them , and their faith in that league . hence obserue a difference betweene gods promises , and the deuills . . they differ in the matter . satan profers earthly shadowes , earthly kingdomes , things that glance through the sense , worldly things which may be perceiued , and thrust into the eye and senses all at once , the best of which is but a phantasie ; as paul calls the great pompe of agrippa and bernice , things of a moment for continuance , that last as long as the fulnesse of the moone , scarce seene but vanishing . but the matter of gods promises is the kingdome , not of earth , but of heauen , and the glory thereof , to which all earthly things are but appendices : things which cannot be shadowed : for the eye cannot see , nor the eare heare , neither can it enter into the heart of an earthly man , to conceiue what god hath prepared for them that loue him , . cor. . . the great promises of god are matters of faith , not of sense ; and for continuance , he promiseth a kingdome vnshaken , eternall , reserued in the heauens ; a glory not withering or fading , vnlike the glory of flesh : of all which the prophet saith , it is like the flower of the field , isa. . . . they differ in the scope and aime of them . gods promises all serue to prouoke and encourage men to lay hold vpon the couenant of life , to draw men nearer god in faith and obedience : . cor. . . seeing we haue these precious promises , let vs clense our selues from all filthinesse of flesh and spirit , and grow vp vnto full 〈…〉 in the feare of god. but satans promises tend to fix 〈…〉 world , as here hee would make christ the greatest 〈…〉 it , to withdraw men from god and their couenant with him , to pull them from the seruice of the god of heauen , to worship himselfe , or serue their lusts , or embrace the world , or bow to any thing but the true god. . they differ in the accomplishment . god is euer as good or better then his word : tit. . . god who cannot lie hath promised . to dauid , ( as nathan witnesseth in his reproofe , . sam. . . ) he gaue his lords house , his lords wiues , his lords kingdome , and if that had beene little , he would haue giuen him more . to salomon he promised long life , or wealth , or wisedome , and in the accomplishment he giues him both life , and wealth , and wisedome . but satan is neuer so good as his word , but a liar in all his promises . for , . he wants power to performe , when he promiseth that which is none of his , as the kingdomes of the world . or , . he wants purpose and will to performe his promise : for , had he a purpose and minde to haue giuen christ the kingdoms of the world , if he had had power ? doth not he enuie to euery man the fruition of any creature of god ? can he willingly affoard a good man a good moment ? and did not he more maligne christs good and comfort then all other , because he exceeded all other in grace and gods image ? or . wherein he hath power and purpose to be an honest deuill of his word , it is with a farre more mischeiuous purpose : as here if he could haue giuen the whole world , hee would for christs ouerthrowe : for what cares he for the world , or what vse can he make of it , but to make it a baite and traine to catch men by it into his owne destruction . the ground hereof is this ; as euery promise of god is a testimony of his loue , so euery promise of satan is a token of his malice . an example of the deuills faithfulnesse we haue in our owne chronicles : in the raigne of edward the first , when the welchmen rebelled , their captaine resorted to a coniurer for counsell , whether he should goe on in the intended warre against the king , or no : yes ( said the deuill ) goe 〈◊〉 in thy purpose ; for thou shalt ride through cheap-side with a crowne on thy head : and so hee did indeed , but it was off , and he was carried in triumph as a prey to the king. this may iustly reprooue and shame many professed christians , that will scarce giue gods promises of grace and life the hearing , though they are founded in christ , in whom they are all yea , and amen , flowing from his loue , and tending to our eternall happines with himselfe . many will not be brought to heare them ; many hardly when they haue nothing else to doe ; and many heare them as things not concerning themselues ; for then would they take more delight in them . but if satan promise any earthly kingdom or profit , he hath our eares , our hearts at command , all our speach runnes vpon the world , our desires and hopes are for earth and earthly things : and beeing thus earthly-minded , how expose wee our selues to satans assaults , and offer our selues to be wonne by his most treacherous promises . this teacheth vs what to thinke of that doctrine and religion , that teacheth men to be promise ▪ breakers : what may we think of it , but to be a treacherous , vnfaithfull , diabolicall religion ? but such is the romish religion , as we may easily see in two or three instances . . in that article of the councell of constance , that faith is not to be kept with heretikes : that is , protestants : and so brake promise with iohn hus , who had not the emperours onely , but the popes safe-conduct . against the examples of good ioshua , who kept promise ( though rashly made ) with the gibeonites , and with the harlot of iericho ▪ and of dauid , who kept truth and promise with shimei , a seditious and cursing wretched traytor . . the church of rome teacheth by the doctrine of equiuocation , to breake the promise of a lawfull oath , before a lawfull magistrate , and teacheth the lawfulnesse thereof . but the scripture condemneth a double heart , and the deceitfull tongue : and proclaimeth woe against them that trust in lying words , ier. . . and that make falshood their refuge . yea , molanus a great and learned papist concludes , syncerè faedera & iuramenta sunt intelligenda , all leagues , and especially oaths , are sincerely to be vnderstood , and condemnes plainly such mockeries and dalliance with promises and compacts , by one or two instances ; as of him that made truce with his enemy for thirty dayes , and wasted his enemies countrey and camps onely in the night : and of aurelianus the emperour , who comming afore a towne tijana , and finding the gates shut , to animate his souldiers , with great anger said , i will not leaue a dog in the towne : they hoping for the spoyle , bestirred themselues to ransacke the towne ; but beeing wonne , he would not giue them leaue to spoyle it , but bad them leaue neuer a dogge in it , and let the goods alone . this was but a dalliance , condemned by the papist himselfe : and yet had more colour of truth then popish equiuocation can haue . . the romish church teacheth men to breake promises and oaths with lawfull & christian princes , exempting subiects from obedience , and putting swords , dags , daggers , powder , and all deadly plots into their heads and hands , against the lords anointed . a treacherous and deuillish doctrine . we see also what house treacherous and deceitfull persons descend of , such as care not how much they promise and how little they performe , men most vnlike vnto god , and resembling their father the deuil , who is most lauish and prodigall in his promises , when he knowes he hath neither power nor purpose to performe ; men of great tongues , which swell as mountaines , but of little hands , not performing mole-hills . of these salomon speakes , pro. . . hee that glorieth of a false gift , ( that is , speaketh of great things that he will doe for his neighbour , but failes in the accomplishment ) is like a cloud and winde without raine . a cloud seems to offer and promise raine , but the winde takes it away , and frustrates a mans expectations . and the same is true of all windie promises . which we must carefully avoide , and vse these rules against slipperines in promise : . if a man would be like god , who cannot lie in his promises , he must striue against it . but satan is a liar from the beginning , and the father of lies and liars . . faithfulnesse in contracts is the sinew of humane societie , which satan would haue crackt , that he may bring all to confusion . . the heathens that were giuen vp by god to a reprobate sense , are branded with this marke , they are truce-breakers , rom. . . . it is a marke of a man in the state of grace , who hath obtained remission of sinnes , that in his spirit is no guile , psal. . . . a note of a man that shall dwel in gods holy and heauenly mount , is this , he speakes the truth from his heart , psal. . . and , reuel . . . they onely shall stand on mount sion , and sing before the throne , who haue no guile in their mouthes . especially we must be carefull of two promises , whereof god and the congregation haue beene witnesses : as , . that of baptisme , which we must haue a speciall care to looke vnto : for , if we faile in keeping touch with god , no maruell if we faile with men . . that of marriage , which the prophet calls the couenant of god , mal. . . the second thing in this profer , is the reason annexed , luk. . , for it is deliuered vnto mee , and to whomsoeuer i will , i giue it . ] the deuill , like a desperate man , that is sure in this bowt to kill or be killed , layes about him with all the skil and strength he hath , yea he is put to his shifts , so as no base or mischeiuous deuise comes amisse , by which he may either in faire combat , or cowardly attempts oppresse his aduersary : and that which he cannot doe by strength and power , he will attempt by falshood and lyes , which he heaps vp here together most like himselfe , the father of lies , that stood not in the truth . and here he challengeth the power and glorie of the world to be his , . in possession : . in disposition . first , hee affirmeth it to bee his , but not directly , but indirectly ; by gift , it is deliuered vnto mee . but this is a most notorious lie : for the earth is the lords , and all that therein is , the world , and all that dwell therein , psal. . . and , deuter. . . behold , the heauen of heauens is the lords thy god , and the earth with all that therein is . and where read we that euer he committed these into the hand of the deuill ? obiect . . ioh. . . he is called the prince of the world ; therefore he speakes true . answ. . he is called the prince of the world , not simply , but as it is corrupted : the prince of this world , saith the text ; which world ? this , which lyeth in malice and hostilitie against the sonne of god , and the meanes of saluation . . he is not so a prince , as hauing any right vnto any creature : for he cannot possesse a pigge without leaue : but by tyrannie he forceth and commandeth as a prince , the wicked world vnto his obedience : for the world departing from god to his aduersarie , god in iustice giueth satan leaue to preuaile , and rule in the sonnes of disobedience . but will it follow , that because he ruleth in the world by sinne and death , beeing the prince of darkenesse , and hauing the power of death , therefore the parts of the world must needes be his ? obiect . . he is called the god of the world , . cor. . . ans. true , not in respect of dominion ouer things created ; but , . in respect of corruption : for hee is the god of the euill in the world , the author , ring-leader , and nourisher of all euill . . in respect of seduction : for he is bold to vse all earthly things , which are made to gods glorie , to serue to set forward his temptations , and wicked mens lusts , and so to set vp his owne kingdome . . in respect of opinion or estimation , because the people of the world make the deuill their god . but this no more prooues him to be indeede the god of the world , then an idol is prooued to be a true god , onely because idolaters so esteeme and make it . secondly , the deuill affirmes it to be his in disposition , that hee may giue it to whom he will ; which must needs be another lie , because it is not his in possession : for nothing can giue that which it hath not . . the scriptures ascribe this to god , as a prerogatiue , and peculiar to him : by him kings raigne , prou. . . all powers that are , are ordained of god , rom. . . hee maketh low , and he maketh high . it is the most high that beareth rule ouer the kingdomes of men , dan. . . the lord giueth , and the lord taketh away , iob . . . another notorious lie is , that hauing them to dispose of , he will dispose them to christ , which is impossible , seeing christ had them alreadie disposed vnto him , and had receiued them of his father , so as he onely could say , matth. . . all things are giuen to me of the father : and , ioh. . . the father loueth the son , and hath giuen all things into his hands . therefore the deuill offering him the kingdomes of the world , must needs lie . psal. . . aske of me , and i will giue thee the heathen for thine inheritance , and the vttermost parts of the earth for thy possession . if then satan say , all this power will i giue thee , it is a lie : for all power was giuen him in heauen and in earth of his father , matth. . . so as in this profer he belies the fathers gift , and the sonnes right , and derogates from the glorie both of the father and of the sonne . . another lie is his false boasting , making himself lord and caesar of all , when he hath not one foote of all he speakes of , like salomons bragadocio , there is one that makes himselfe rich when he hath nothing , and when he pretends his vniust vsurpation in the world , to be a iust possession and title to the world . and thus we haue examined the substance and truth of this reason , and haue found neither substance , truth , nor reason in it . here note ; that , bad causes must euer be thrust forward by bad meanes . satan had a naughty matter in hand ( as no better can beseeme him ) namely , the ouerthrow of the sonne of god , and all the saluation of mankinde ; and the meanes by which he would effect his purpose is sutable , lying , and falsehood , and boasting : and he is no changeling , neuer a true word comes out of his mouth . . king. . iezabel had a wicked end to bring to passe , namely , the disinheriting of naboth , and setting ahab into his possession : and what meanes doth she vse but bribery , periurie , and murther of naboth and his children ; and all this vnder a colour of religion , and reuenge of gods cause , a fast beeing proclaimed before it . matth. . the iewes had as wicked a cause as euer was vndertaken , viz. the oppressing and murther of the sonne of god : and what means must they vse ? for what had the iust man done ? they must accuse falsly , and suborne false witnesses , and depraue his words , and make him speake what they list . and what other meanes vsed they to falsifie and suppresse the truth and glory of his resurrection ? in this place , satan aimes to bring christ to idolatry , and the means is couetousnesse . peter had an ill cause in hand , to hinder christ from beeing apprehended , and his meanes was bad , vnwarrantable striking . and this must needes be : . in respect of god : when a bad action is vndertaken , he leaues it , and as he permits the action only , so he permitteth bad meanes , but neuer appoints or approoues any meanes to bad and wicked purposes ; which therefore must be wicked and vnhappy . . in respect of satan , who seekes to make euery action as sinnefull as possibly may bee : he knowes that all instruments of falshood are hatefull to god , and therefore the more wicked meanes are vsed , the more detestable and damnable the action is . . in respect of men themselues : for those that make no conscience of bad ends , make none of the meanes ; as we may see in dauid himselfe , whose conscience beeing so sleepie as to take another mans wife , he will make no bones to hide it by murther of his faithfull captaine . . in respect of the meanes themselues which are neare enough at hand : bad meanes are easily found and attempted . what might be more difficult then to picke matter against the sonne of god , to bring him not onely vnder disgrace , but vnto death ? yet the iewes could easily find a law , by which law he was to die : or if they had had none , they could easily make one . if they wanted true witnesse , they could suborne false . if they wanted witnesse from others , they could make vse of his owne , we our selues haue heard him , what need we any other witnesse ? this teacheth vs to suspect those causes and actions that are brought about by bad meanes : as , . when men runne out of gods ordinances , and will not liue by some honest calling and meanes of life , but by cards , dice , bowles , bets , cousnage , and such instruments and meanes of iniurie and wrong , they are conuinced to liue a lewd and wicked life : for a good and honest life is blessed by god , and carried by good , and lawfull , and honest meanes , such as these be not . . all such goods as are gotten by lying , swearing , deceiuing , sabboth-breaking , ouer-reaching or helping forward sinne in any man , are here not onely to be suspected , but condemned , and sentence passeth against them , as such which the deuil hath taught to bring them in by euill means , both of them accursed by god , and the gainer for them . . all actions which are brought to passe by vnwarrantable meanes , are likewise to be suspected not to be of god , who ordereth due and lawfull meanes to good and lawfull ends , and hath as many pipes to conuey good vnto vs , as eyes to prouide for it . saul must needs know his condition was vnhappie , and his businesse vnprosperous , when he must runne to the witch to helpe himselfe . so their cause is worse then naught that runne to the wisard for help in diseases and losses : god is gone from them , and the remedie is farre worse then the disease . yet how common is it , not to seeke to them by night as saul did , but euen by day , as not ashamed of of it ? herod he would not breake his oath , no , that was not for his credite : but he might well know it to be a wicked one , which could not be kept but by murther of iohn baptist. obiect . why , what would ye haue him forsworne ? answ. he had brought himselfe into such a snare , as either he must be forsworne , or a murtherer : now of these , to haue broken a cruell and wicked oath , should haue hindred murther , which is a sinne in an higher degree against god and man ; and to keep a wicked oath is worse then to make it . this is rather to be thought of , because euen godly men themselues are too ready to effect good things by bad meanes : as iaacob ▪ will get the blessing by lying , rahab will saue the spies by a lie , lot will saue his guests by prostituting his daughters : in which , how euer the lord sometime commends the fact and faith of the parties , yet he neuer commends the manner , which blemished both the doers , and the actions . the rule that we must walke by , is in rom. . . we must not doe the least euill , for the greatest good . therefore let vs take heed of these base trickes of the deuill , to effect our desires by wicked meanes . many condemne good men , because they stand nicely vpon some small things , which if they would yeeld vnto , they might doe themselues and others great good ; but they haue learned another lesson , not to doe the least thing against their conscience to procure themselues the greatest good . god need not their error to glorifie himselfe , and doe his people good by . . that religion which is set forward by bad and wicked meanes , is to he suspected and condemned : true religion was euer maintained by truth , simplicity , humility , patience , mercie , loue , meekenesse , &c. but the church of rome must needs defend a bad cause , the meanes are so extreamly wicked , as violence and power , trechery and subtilty , fire and sword , murthers and massacres , king-killing and powder-plots , lies and equiuocations , and what not ? it was once said , omnia venalia romae , at rome all things are sal●able ; and now it may be said , romae omnia venialia , at rome all things are pardonable . one demonstration for memory sake : that religion which vpholds it selfe , . by ignorance , as the mother of deuotion . . by disgracing and reproaching the holy scriptures , abhorring them no lesse then a theefe doth a paire of gallowes , and warning men to take heed of them ▪ . by vpholding images and image-worship . . periurie , by freeing subiects from the oath of allegiance . . disobedience , yea rebellion to princes and parents . . murther and massacres of all princes and people , kings and kingdomes , by sword , fire , poyson , powder , poynyard , openly or trecherously . . adulteries and fornication by their stews and sheet-punishments , yea with large reuennewes by them . . by lies , legends , lying and straw-miracles , notable trickes and collusions , as once in the images of the heathens the deuill often spake ; but the priests in stead of the deuill speake thorough images , and make them mooue , sweat , nod , &c. to deceiue simple people . i say such a religion cannot be of god , because the meanes of aduancing it are from the deuill . but the romish is such a religion : therefore , &c. here is a glasse for liars and boasters to see their faces in , and their resemblance to their father the deuill . he promiseth an whole world , when all prooues but a shadow and image . he takes vpon him to dispose all things in the world , as though they were his , whereas we must goe to our heauenly father , the father of lights , for euery morsell of bread . wherefore whosoeuer would any way aduantage himselfe by lying or deceiuing , it is manifest the spirit of the deuill ruleth in him . and therefore cast off lying as a ragge and relike of naturall corruption , and speake euery man the truth to his neighbour , eph. . . it is a receiued opinion in these dayes , that qui nescit dissimulare , nescit viuere , no dissembler , no man , and plaine dealing is a iewell , but he that vseth it shall die a beggar , and some men are too honest to thriue in the world : such common speaches argue the common breach of this commaundement . but know : . how farre are we degenerate from our forefathers : they liued simply by their hands according to gods ordinance : but now many liue by their wits ; whence it is that trades are called craftes and mysteries , because more liue by craft and the sinne of their trade then the trade it selfe . . the lord is the auenger of all such wrong by secret cousnage and lying : for he sees that thou deceiuest him that trusteth thee ; and because it is hidden from men , his owne hand must reuenge it . . what a shame is it and slander to christian profession , that men professing saluation by christ , should so carry their trades as a man that comes to deale with them , must come so suspitiously as if he were to fall into the hands of so many theeues ; and hauing dealt with them hath iust cause to say , that he might find more iust dealing with turkes and infidells ? whereas if this vice were put off , a child might traffique in the darke without delusion . the same of boasters , who brag of things they haue not . as iob speakes of the leuiathan of the sea , so may we of the hellish leuiathan , he is the king of all the sonnes of pride . as , . many beare themselues out in fine apparrell and brauery , when indeede nothing is their owne , if their debts were paid . and if euery bird had his owne feather , they might well goe naked . . others , to raise themselues , make no bones to lie and magnifie their estate , as the often experience of the world shewes , that widowes and widowers promise great things of themselues , and much wealth , whereas the greatest wealth prooue debts . . but if you will see the very naturall protrayture of the father the deuill , if ye will heare his very voice , looke vpon the bishop and pope of rome . for , . he hath engrossed all the kingdomes of the earth into his owne hands , saying , all these are mine , yet not directly , but in ordine ad deum . . i giue them to whom i will : i can set vp and thrust downe , i can binde and loose subiects from their obedience at my pleasure . . i wil giue thee all these , if thou wilt fall downe and worship me ; if thou wilt be my vassall , and a found catholike , let my laws binde thy conscience , and persecute with fire and sword these heretikes , thus thou shalt hold thy kingdome , else not . . but this is a small thing to challenge the kingdomes of the world , and therefore he challengeth to be lord of heauen , hell , and purgatorie , to open and shut at his pleasure , as his three crownes imply . here is a bragge that puts downe the deuill quite : neuer was the deuill ouermatched in boasting and lying but by the pope his eldest sonne , that in him we might haue a plaine demonstration of antichrist , whom the papists themselues say must be begotten by the deuill . if thou wilt fall downe and worship mee . ] now follows the condition of satans large and prodigall profer , which is the third thing considerable in the dart . in it are two things : . the matter he requires , worship . . the manner , fall downe and worship mee . the thing he desireth is worshippe and honour due to god : for so our sauiours answer implieth , that he must worship god onely . and for the manner of this worship , he must outwardly bow and bend vnto him , or prostrate his body in way of homage vnto him . wherein we see maruellous cunning and malice combined . . his cunning , in making it appeare so small a mote : for beeing a worship proper to god , as we see by comparing our sauiours answer with it , . hee would make it in show and appearance , but a bowing of the body , a small thing , a gesture which god greatly regards not ; as if hee had said , as bathsheba to her sonne , . king. . . i haue a small suit vnto thee , denie me not : which small suit if salomon had hearkned vnto , it had cost him the losse of his kingdome . and the same did our salomon by his wisedome discerne in this place . . in making it so necessary a thing to worship him : mee , with emphasis ; mee , of whom thou must haue the world if thou hast it : mee , who am so able and willing to reward so small a seruice towards mee : god doth not so reward his worshippers . . his extreame malice : in that , . he would rob and depriue god of his honour , which is due to him alone , and to no creature else . . he would haue it conferred vpon himselfe , gods greatest enemy . . he would haue none doe it him but iesus christ the sonne of gods loue , thus to wrong his father the more : whereas god expects no other of his enemies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . he implies how little god regards or rewards his worshippers . the connexion of this condition with the premisses sheweth ; that , satans profers are neuer free , but vpon some wicked condition or other . he said he would giue all the world and the glory thereof to christ , but now he addes a condition , which makes it a deare bargaine . he offers freely , he will giue all the world , and the glory of it , but the condition is dangerous ; if christ will fall downe and worship him . the deuill offred to put our first parents in possession of further knowledge , and no lesse a gift then deity : he makes as though he would out giue god , but all vpon this dangerous condition ; if they would eate the apple which god had commaunded them not to touch . he would help cain to the fauour of god , and all the loue of his parents : but vpon condition , he would kill his brother abel : for when there was none else to be loued , or to do sacrifice , he should obtaine all . iudas comes to the high priests , and saith , what will yee giue me ? matth. . . and they appointed him thirtie peices of siluer : but vpon his own condition , to betray his lord and master : an heauie condition for so light a sinne . potiphers wife profered ioseph great honour and rewards , but vpon a fowle condition , of committing whoredome with her . . as salomon saith of the harlot , she hunteth for the preciou● life of a man , so doth satan incessantly , and therefore can giue nothing freely : for a free gift is a pledge of loue betweene parties ; but hee carries a mortall hatred towards mankind , seeking by all meanes to deuoure vs , . pet. . v. . seeing therefore his loue is like that , of a rauening lyon to a lambe , no maruell though he bestow nothing freely . . the ende and scope of all sathans gifts is discouered in our text , viz. to plucke men from god , and so bring them to damnation ; and indeed they are not gifts , but wages paied for doing some worke . . pet. . . balaam loued the wages of vnrighteousnesse . now , if we looke into the historie , num. . . these were great gifts and honours promised , vpon condition of cursing the people of god. so as by the iudgement of the holy ghost , all such gifts taken vpon such dangerous conditions , are wages of vnrighteousnes . and as a generall neuer giues pay but to such as fight vnder his colours , so satan neuer giues pay of worldly preferment , but to such as fight his battels . . neuer man gets any thing from satan , but by way of contract , or bargaine , where the conclusion shall be for himselfe : and beeing the arch-enemie of all charitie , he will neuer make an exchange but for the better . he giues adam an apple , but it was deare bought with the losse of gods image , and all his happines . he offers the second adam the whole earth , but with such a condition , as he must for it forsake heauen . quest. but is there any man so extreame wicked , that will contract with the deuill , or receiue any thing vpon any condition at his hands ? answ. the deuill will doe nothing for any man but by vertue of a compact , and why should he be at any mans commaund , but in hope of his reward , no more then any man would be at his , but in the same hope ? but this compact is either , . more open : . more secret . a more expresse and solemne contract is that of witches , coniurers , and sorcerers , wherein there is a mutuall promise of seruice between the deuill and the witch . and this promise is not onely made by solemne words , but by deedes and seales ; as some diabolicall signes , figures , or ceremonies , for the ratification of this league and compact . and this is euident by the confession of all witches at this day , and by the scripture . of this kind was this in our text ; satan offers to compact with our sauiour christ , and there wanted nothing but the free consent of our sauiour to the condition . but the more secret compact is the more generall , and no lesse dangerous , though satan be lesse seene in it . and of this kind the deuill makes many couenants in the world , and innumerable persons contract with him vnderhand , perhaps not thinking they do so . and this two wayes , . by a secret faith in the deuill . . by a secret consent vnto the deuill . secret faith in the deuill is , when a man vseth any superstitious or diabolicall meanes for the effecting of his desire , which he knows neither in themselues , nor from gods institution , haue any such power to effect things , but from the power of the deuill : as the vse of charmes or spells , figures , characters , amulets , scratching of a witch , or the like : which hauing no power in themselues , nor by gods ordinance , can doe no good but by a secret faith in the deuill , who by gods permission puts power in them to heale men for their delusion . secret consent vnto the deuill , is yet more common then the former , though the former be the common cure of common people : namely , when satan secretly suggesteth and offereth to make a couenant and bargaine with a man , without any expresse forme of contract , but by inward temptation putteth the motion into the heart ( as of iudas ) that if he will vse such an vnlawfull meanes , or vpon such a condition , he will effect his purpose , which he earnestly desireth to attaine : now the party blinding his owne iudgement by the eagernesse of his affection , giues his consent to satan , and accepts the condition : which mutuall and silent consent of partie with partie , is a reall bargaine and couenant . satan solicites the heart , and the heart consents to satan : here is a secret compact , by which numbers of men are in league with the deuil , that would be loath to be thought so to be . yea , numbers there are that receiue the greatest part of their earthly portion at the hands of the deuill , by vertue of this compact , secretly beleeuing or consenting vnto him . this serues to let vs see the difference between gods gifts and the deuills , in fowre things : . gods gifts come all from grace and loue , he freely bestowes his blessings : for his loue is euerlasting before our owne beeing , and our inheritance is eternall aboue our merit , and in the heauens aboue our reach . but satans gifts proceed out of his endles hatred , and are wages of vnrighteousnesse . . gods gifts are deriued to vs by good and warrantable meanes , diligence , labour , prayers : satans , for the most part , by wicked meanes . gods conditions are profitable and safe : satans hurtfull and dangerous , by the breach of some commandement , by impietie or iniustice . . gods gifts are first bestowed vpon vs , and then obedience is required as a testification of thankefulnesse , not as merit : satans are after our worke as a merit and wages of sin ; first fall downe and worship me , and then i will giue thee all these things . . gods gifts are in mercie , for our saluation and comfort , and encouragement in his seruice : satans , to draw vs from his seruice , and to dragge vs to destruction . let this doctrine make vs afraid to receiue any thing from the hand of the deuill , and accept of nothing but god offers . for , . god is more able and willing to doe vs good then the deuill is , vnlesse we thinke with those wicked ones , that it is in vaine to serue the lord. . an enemy is neuer so dangerous as when he flattereth and fawneth : he neuer kisseth but killeth , with ioab , or betrayeth with iudas : his gifts are deare bought , his conditions are intollerable : he will haue a better thing for it , euen our precious soules . . a little from gods hands is far better then if we could receiue all the world , and the glory of it , at the deuills : for this comes with blessing , with promise , with contentment , with good conscience ; so doth not the other . therefore be the iust mans portion small or great , it is euer precious : it hath no sorrow added to it , as salomon speaketh . quest. how may i know i receiue any thing from the deuill ? answ. when any thing is gotten by the breach of any commandement of god , as by swearing , lying , deceit , oppression , and the like , this is a gift of the deuill , and the wages of vnrighteousnes . note here how like the vsurer is to the deuill : the deuill saith , he will giue , so the vsurer faith he will lend , which should be free as gift : but then comes a condition of ten in the hundreth , which is more then the lending is worth . satan is an enemy to all charity , and so is hee . the like may be said of couetous men , who will doe no good but where they looke for returne of the like or more , as like the deuill as may be , and altogether vnlike to god who doth good where he can receiue none , sowes where he reaps not . see the misery of men , who accept of satans profers . . such as are in open league with him , as wizzards who binde themselues to renounce god , and their baptisme , and redemption by christ , and to beleeue in the deuill , to expect aide from him , and giue him body and soule for that help ; which is the substance of the solemne leagues , made by such limmes of satan ; he is of the sure side with them , they can gaine nothing by him , vnlesse he gaine themselues first . and such by gods law ought not to liue . . worldly-minded men , with whom he deales as with esau , hee giues them a messe of pottage , but on condition to sell their birthright ; a silly match is made presently , an exchange of earth for heauen . . men impatient in losses or sicknesse , who runne to the witch , as not knowing what to doe with themselues . but satan neuer easeth the body of temporall paines , but to cast the soule into eternall . . ambitious and discontented persons , that take preferments of satan vpon base conditions : absolom shall haue a kingdome , on condition he will rebell against his owne father . zimri a captaine vnder baasha , . kin. . . shall haue the kingdome of israel , if he will rebell and slay his master . discontented papists shall diuide the land among themselues , if they will blow vp the parliament house . now if we would auoid the dangerous compacts with satan , let vs obserue these rules . . beware of profanenesse , which is a sinne , where men carelesly loose heauen and the ioyes thereof for these lower and earthly things , as esau to satisfie his lusts despised the blessing , heb. . . let there be none such amongst vs. . beleeue the truth of gods profers and promises , to relie on them , and thou shalt be fenced from satans lies , . thess. . . . consider how easily men powre out themselues for balaams wages : couetousnes carries away their whole heart , and yet in the end they are deceiued as he was ; in stead of his reward he was slaine in his returne homeward , num. . . . consider how little ioy there is in that which is receiued at the deuills hand : neither ahab nor his posterity enioyed naboths vineyard . iudas brought backe his . peeces , and hanged himselfe . according to that of salomon , the wicked rosteth not that which he taketh in hunting . . moderate thy affections not to desire the kingdomes of this world and the glory of them , but a farre more glorious kingdome in the world to come , and all these transitory matters onely to help thee forward to that . the condition of satans profer teacheth vs further ; that , all his drift in his temptations , is to draw men from gods seruice to his owne . an example whereof we haue in saul , whom he drew from his hope and trust in god , to seeke and sue to himselfe for helpe . hee entred also into iudas to draw him from his masters side and seruice to his owne , to make him a leader and captaine against christ , luk. . . neither faileth he of his purpose and scope , but effectually preuaileth in the world , and in the children of disobedience , ephes. . . for if we look to that part of the world , which is indeed the world , not visited by the light of grace , and the gospell , they in generall are vassalls to satan , and professe homage and seruice to him in ceremonies and rites , as gods people to god hmselfe . . cor. . . those things which the gentiles sacrifice , they sacrifice vnto deuills , and not vnto god : which is spoken not in respect of the intention of the worshippers , but of the mysterie in that idoll worshipped , which indeed tended to the worship of the deuill the deuiser and setter forward of the same . and at this day in those newfound countries , experience shewes , how those heathnish and barbarous people , not hauing the true knowledge of the true god , doe therefore esteeme the deuill as god , and the deuill appearing to them in visible shapes they fall down and worship him , and offer many seruices and sacrifices vnto him ; vpon this ground , because god is mercifull and amiable , and will not hurt them , and therefore they neede not bee so obsequious to him , but the deuill is terrible , and fearefull , and churlish , and therefore must bee pleased and worshipped , ne noceat . nay , gods owne people and children are often drawne from the worship of their god , to the worship of the deuill , in the most base and submisse kind of worship . the iewes themselues offred vnto deuills , and not vnto god , deut. . . and what did they offer but their dearest things ? as psal. . . they offred their sonnes and daughters vnto deuills : a maruellous high wickednes , wherein the israelites themselues imitated the barbarous heathens , among whom satan had brought in this vnnaturall crueltie , to kill their little children , and offer them to molech in the vally of hinnom , v. . thus they shed innocent blood by a diabolicall furie , and polluted their land at the diuells instigation . thus it was in the time of ahaz , and of manasseh ; against which the lord shewed great indignation and vehemence , ier. . and . and , ezek. . and the rather , because it was against a speciall law enacted for this purpose ( which we would thinke gods owne people should not need ) leuit. . . they shall no more offer to deuills , after whom they haue gone a whoring ; and the sanction followes , this shall be an ordinance for euer . yet gods people forgate gods institution , and natures instinct , and so put off all religion and naturall affection . and this comes to passe : . because of satans pride and ambition , who will not content himselfe with any thing , but that honour that is due to god. he beeing the prince of the world , and the god thereof , ioh. . . . cor. . . will be worshipped by the world as a god , and takes vpon him as if he were so indeed : whereas he is so onely by his owne vsurpation and affectation , and the wickeds delusion and acceptation . . because of his malice to god , to whom he is most contrarie . god hath by the lawe of creation , of nature , the morall law , yea by the law of faith , and all other bonds , tied man to his owne seruice : now satan seekes contrarily to depriue god of his due homage , and drawes men from the knowledg & practise of gods wil , that he may rule them after his owne will , . tim. . . . because of his hatred to mankind , to drawe men into the greatest offence and displeasure of god. it is an euill thing and bitter , to depart from god and his seruice : but to giue this to gods deadly enemie , is a sinne most hatefull & dangerous . . it is all the businesse that satan hath in the world , for which he leaues no stone vnturned , no meanes vnattempted , to set vp his owne kingdome aboue and against gods kingdome ; a compendious way wherof is to hinder , corrupt , or destroy the true worship of god. . thess. . . satan hindered me : namely , the true worship which paul sought to establish . he corrupted the worship of god among the sonnes of god by the daughters of men , gen. . and he sought to destroy all gods worship in the posterity , by destroying abel . quest. but is it possible that sathan can so preuaile to drawe men to worship himselfe in stead of god ? and what meanes vseth he to effect it ? answ. yea it is plaine and vsuall , as we shall easily see , if we consider , . the wayes that a man worshippeth the deuill : . the meanes how he bringeth men thereunto . i. the wayes are laid downe in these fowre conclusions : conclus . . whosoeuer worshippeth for god that which is not god , he worshippeth the deuill for god. deut. . . they offered vnto deuills , that is , to gods whom they knew not . in all diuine worship , whatsoeuer is not performed to god , is performed to the deuill , there beeing no meane between them in worship . but how hath the deuill drawne pagans and heathens to set vp and worship false gods , deuills indeed , mars , iupiter , &c. yea and gods owne people to worship dagon , and baal , and molech ? at this day all the easterne people of turkes and saracens worshippe mahomet , a god of their owne making . and the papists all giue diuine worship to stocks and stones , the worke of mens hands , to ragges and relliques , to their breaden and baked god in the sacrament ; as base an idolatry as can be found among the heathens : in all which they haue fallen downe to the deuill , and worshipped him . conclus . . whosoeuer worshippeth god in any other meanes then himselfe hath appointed , he worshippeth the deuill , and not god. if the manner of gods worship prescribed by himselfe in the scripture be refused , that cannot be gods worship , because the manner is deuised by the deuill . thus doe they who professe the true god distinct in three persons , but worship him according to their owne deuises and humane traditions ; as the papists that worship god in images , pilgrimages , & a thousand deuises meere strangers to the spirit of god in scripture , thrust in by satan for his owne seruice . conclus . . numbers will not be perswaded they worship the deuill , when indeed they doe . for as then we worship god actually , when we serue and obey him , so then men worship the deuil , when they doe the workes of the deuill , ioh. . he that is a slaue , a vassall to the deuill , is an apparant worshipper of him . yea , so neare a seruice is between them , that the deuill is said to beget many sonnes in the world , ioh. . . now euery sonne honours his father . thus doe all they that are subtile to peruert the straight wayes of god , as elymas , therefore called by paul the child of the deuill , act. . . because he sought to hinder the word and work of god. thus doe all those tares , the children of that wicked one , matth. . . which grow vp in gods field to the molesting and annoyance of the lords wheate . thus doe all they who when they should spend the lords sabbaths in his worship , they worship and serue the world in buying and selling , or the deuill in play and gaming in their owne houses , falling downe to the worship of the deuill , when true worshippers are in gods house , performing their homage and seruice to him . conclus . . satan preuailes against numbers , by drawing the affections of their hearts from the true god , to something besides him , to loue , trust , and follow it more then god : as the voluptuous person , that makes his bellie his god , and so is a louer of pleasure more then of god : and the couetous person making his wealth his god , whom paul therefore calls an idolater . all these and many moe are worshippers of the deuill , and fallen downe to him , and cannot possibly worship the true god. ii. how and by what meanes satan doth thus preuaile . and the meanes are these : . he hath often the secular arme , and humane authoritie : . chron. . . rehoboam ordained priests for the high places , for the deuils , and for the calues that he had made . thus antichrist , the beast of rome , reu. . . by power made all both small and great , rich and poore , bond and free , to receiue his marke in their hands and foreheads . so he did in our country by fire and fagot in queen maries dayes . . sometimes he drawes men to his owne worship by pollicie ; for he can transforme himselfe into an angel of light , he can preach christ for a need , to ouerthrow the preaching of christ , mark. . . he can be a lying spirit in the mouthes of fowre hundred false prophets , . king. . at once : and can put on the shape of samuel , beeing still a sathan . . sometimes by faire promises , as in our text , he will giue a whole world to bring christ to one sinne : thou shalt haue ease , pleasure , wealth , credite ; in a word , thy hearts desire , if thou wilt fall downe and worship mee . . by perswasion , that it is a vaine thing to serue god , malach. . . no ioy for the present , no recompence hereafter : thus he carries with him innumerable companies with things present , not considering the time to come . . by threatning of crosses , losses , disfauour , as balaac said to balaam , thy god hath kept thee from preferment . by violent persecutions , reuel . . . . the redde dragon persecuted the woman which had brought forth the man child ; the serpent cast out of his mouth waters like a flood , to cause the woman to be carried away . . by effectuall delusion , by meanes of signes , wonders , false miracles , and sleights , which sathan putteth forth to giue credite to false worshippe , as it is spoken of the great antichrist , . thess. . , . that hee shall come by the working of sathan , with power , signes , and lying wonders , and in all deceiueablenesse of vnrighteousnesse among them that perish : and thus shall the beast deceiue all those , whose names are not written in the booke of life . thus many are deceiued in poperie , by the iugling and craftie conueyances of the priests , and often by magicke , making their images appeare to sweate , to nodde , to roll their eyes , to passe voices through them , and make blood appeare in the hoast ; which they would haue their people beleeue : and thus satan mightily drawes them to the worship of himselfe . here let vs learne to bewaile the miserie of men seduced by the deuill , and thrust from their god , whether more openly , or more secretly : as , . such as ioyne to poperie , renouncing the worship of the true god , and fall downe to the deuill to worship him . reu. . . and they worshipped the dragon and the beast : noting that the worship of the beast , is the worship of the dragon . now they worship the beast that giue him power ouer the scripture , ouer the consciences of men , to make lawes to bind them , to pardon sinnes , to open heauen , hell , purgatorie , and receiue his bulls and canons before the canonical scripture . a lamentable thing , that satan gets such great ones daily to fall downe , and worship him . . such as get liuings by bribery , symony , chopping and changing , and such indirect courses : here the chaplein hath fallen downe to the deuill , and worshipped him , and he hath bestowed the benefice . . such as seeke to witches for help , or cunning men and wome● ▪ a plaine and open seruice of the deuill , by vertue of a league and compact , at least secret . should not a people seeke to their god ? or can all the deuills in hell remooue the hand of god ? . such as by flatterie , dissembling , iniustice , lying , swearing , or breaking the sabbath , obtaine wealth , or profit . all this the deuill hath giuen thee , because thou hast fallen downe and worshipped him . whatsoeuer a man doth against the word , against his oath , or conscience , is a falling down to the deuill , and a worshipping of him . take heed of comming vnder the power and seruice of the deuill : and to that ende obserue these rules : . hold thee to gods word and will in all duties of pietie and iustice , both for matter and manner . for we must not onely doe our masters will , but also according to his will. . heare and foster the motions of gods spirit , which are euer according to the word . it is a note of a man giuen vp to sathan , to haue continuall disobedience breathing in him , eph. . . the fowle spirit sauours nothing but the flesh . . renounce the world daily , be not a seruant to any lust , neither take pleasure in it . for when sathan findes a man seruing pleasures , he halters him with them , and clogs him with cares of riches and voluptuous liuing , luk. . . . walke in the light , loue it and such as walke in it . it is a signe of a man in sathans snare , to despise thē that are good , . tim. . . to make a shew of godlines , denying the power thereof , v. . satan himselfe pretends light , but walkes in darkenesse , and leads such as he rules in the same path . . contend for the faith , iud. . and gods pure worship , stand for god , be at warre with thy sinne , keepe an inward conflict and combate ; for , not to be tempted of satan , is to be possessed by him : luk. . . when the strong man keeps the hold , all is at peace . vers . . but iesus answered and said , auoide satan : for it is written , thou shalt worship the lord thy god , and him onely shalt thou serue . now we come by gods assistance , to the answer of our lord to the deuills third dart . in which consider three things : . the deniall and resistance , but iesus answered , and said : . the manner of it , auoide satan : . the reason , for it is written , thou shalt worship the lord thy god , &c. first , our sauiour would not yeeld to sathans temptations : . nay he repels it with great vehemence . . he hath iust reason so to doe . i. christ would not yeeld to the temptation , no not for a world . quest. why ? what hurt had been in it ? answ. . he had taken the honour of god , and giuen it to sathan : whereas the lord hath said , i will giue mine honour to none other . . he had consented to a lie , viz. that the world was sathans in possession and disposition . . he had partaked and abetted all that iniustice and wrong which satan would offer to all the inhabitants of the earth , if hee had yeelded , or accepted any thing from him . . he had impeached his owne right , and present possession of all things , whereof he was right heire , already inuested by his father . . although the worship required was externall , yet it was diuine ; and so in giuing it to satan , it had bin idolatrous , which had intangled the sonne of god in sinne , and vnfitted him to the redemption of mankind . so as in respect of god , of christ , of vs , and the whole church , it had been euery way wofull and dangerous , as satan , yea our lord well knew . hence we learne , from the example of our sauiour christ , to esteeme and preferre gods glory aboue all the world . christ could not be corrupted with gold , nor siluer , nor kingdomes , nor glory , but as a good physitian sees all diseases and eye-sores , without contracting hurt to himselfe : the glory of his father in his eie , is an antidote to preserue him without infection . and no maruell , seeing he had formerly preferred the glorie of his fathers mercie in mans saluatiō , aboue the glorie of heauen it selfe , which he left , and became a man of sorrowes , and was numbred among the wicked to that purpose . here is an example for vs , which we cannot attaine , but must looke on a farre off for our imitation , to come as neare it as infirmity of flesh will affoard vs. moses , that man of god , so preferred the glorie of god before the world , that he made a strange choise , viz. to suffer with gods people , rather then to enioy the treasures and honours of egypt , heb. . , . nay , he was so set for gods glorie , as he preferred it before his owne part in the booke of life , exod. . . rather then thou shouldest not glorifie thy mercy in thy people , and rather then thou shalt giue the enemie cause to blaspheme , rather blot my name out of thy booke , let me haue no part in heauen . the apostles also following the steps of our lord , for gods glorie , and the gospels cause , did glorie in the worlds contempt , and reioyced that they were counted worthy to suffer for christ , act. . . paul bare in his body the markes of christ , gal. . ver . . and was a prisoner , eph. . . . gods glory is the cheife good , and the vtmost extent of all his owne counsells , and actions , wherein he manifesteth his mercie or iustice , rom. . . . and so it ought to be of ours ; . cor. . . whatsoeuer ye eate , or drinke , or whatsoeuer ye doe , do all to the glory of god. an earthly child honours his father , when he imitats him in good : so doe we honour our heauenly father in this imitation . the first thing in gods intention , must bee the first in ours . . the practise of this dutie is a fruit of faith , and a support of faith . heb. . . by faith moses refused to bee called the sonne of pharaohs daughter . the consideration of gods faithfulnesse in promising and performing better things , makes these inferiour things small in our eye : as moses therefore preferred the rebukes of christ before the treasures of egypt , because hee looked at the recompense of reward . and that the sight of gods glory , worthy to be set aboue all things , takes the part of faith to foile temptations , is apparant in our text , by the practise of our holy sauiour . . in the lords prayer the first petition is , that gods name may bee hallowed , set before the desire of daily bread , yea before remission of sinnes , because all these are but meanes tending and seruing to the maine end of all , which is gods glory . all our good , spirituall and temporall , are or ought to be means tending to that end . . gods glory is the dearest of all things to himselfe , of which he is most iealous , and so ought to be to all his children , as we professe our selues to be . and what can more reioyce the heart of a gracious and ingenuous child , then the honour and high respect of his parent ? . according to our estimation of god himselfe is our respect of his glory , and so much as we esteeme his glory , so much we esteeme himselfe . it is true that gods glory is eternall , and so abides in it selfe not capable of our addition or detraction , and god will be euer most glorious , though we neuer had been : neither need he our help to make him glorious . the sunne would shine in his brightnesse and glory , if all creatures were blind and no eye saw it . but yet he will trie how much glory wee will ascribe vnto him , and how we prize it , and how industrious we are to magnifie and exalt it : not that he can get any good by it , but we our selues reape the fruit : euen as the fire is not hoter , because we stand by it , but we are hoter ; so while we glorifie god , not god but our selues are become better & more glorious . god loueth his glory as he loueth himselfe ▪ and we , as we loue himselfe , so we loue his glory . . this is the perfection of christianity and grace here , and of our glory and immortality hereafter , to preferre his glory aboue all the world . the spous● ( cant. . . ) calleth christ her best beloued , which he could not be , if she loued any thing better then him . and our sauiour cashiereth him as vnworthy to be his follower , that doth not at least in affection and full purpose , forsake father , and mother , and wife , and children , and goods , and lands for his sake . this perfection of grace the holy martyrs atteined , who rather then they would dishonour god in yeelding the least show of idolatry , refused the whole world , yea their liues . and the perfection of glory in the life to come is , that nothing else occupie or distract vs from beeing wholly taken vp in the immediat glorifying of god , without either saciety or ceasing . let vs learne to be of the same minde with our lord iesus , in whome we haue a worthy patterne of constancie and heauenly resolution , in that all the world and the glory of it could not mooue him , no not by a gesture to impaire his fathers glory . the heathen man could say , if he would forsweare himselfe for any thing , it should be for a kingdome . absolom for a kingdome would kill his owne father . iehu for a kingdome makes no end of murthers : one saith of him , what was a basket full of heads to a kingdome ? . king. . . herod for a kingdome kills all the male children . nay it were to be wished , that onely kingdomes could draw men to mischeife : for then should not ahab murther naboth for a field , nor iudas betray his master for thirtie pence , nor christians and protestants lie and sweare , and forsweare , and transgresse for a piece of bread . how many executions haue we for . pence , or . pence ? which shews how degenerate men are from christ , whom all the kingdomes in the world , nor the greatest things in them could mooue in the least manner , and as it were indirectly , to dishonour his father . nay , what shall we say of them , that professe , they nor no man else can trade , and buy , and sell , to liue without some lies , and dissembling sometimes ? these may carrie the name of christ , but the minde of christ is farre from them . others thinke , and say , what need men be so nice to stand vpon so small scruples , as not accept so good offers and promotions in the world , which haue some condition or other annexed , which their conscience cannot without offence swallow ? what , may not ●e call a little euill good ; and a little good , euill ; that so he may raise his owne estate , and doe himselfe , and others much good ? and thus be is euery where accused of indiscretion . but to these wee obiect christs example , who would not be mooued with all the world to doe that he was not warranted for in the scripture . and for the imputation of indiscretion , we alledge moses example , who when he was at age ( saith the text ) refused to be called the sonne of pharaohs daughter , and chose rather to suffer with the people of god. and to all such alledgers we say in one word , either was christ farre wide in refusing so great an offer , or else are they . as we must preferre the glory of god aboue the world , so we must promote it by our best meanes : the magistrate by procuring and stablishing that whereby god may be most glorified , not administring iustice by affection or reward , or sparing offenders by a cruell mercy , who should be made examples to others , or not encouraging the godly : all this dishonours god highly . the minister must vse his gifts , not for any priuate end , but for gods glory , as a good seruant that gaines all for his master . and euery priuate man must so carrie his course of life , his trade , his speaches , as god may bee honoured in all things : his light in all things must shine , that our heauenly father may bee glorified : therefore in euery thing whether it will carrie the commendation not only of truth and honesty , but of christianity and religion . to stirre vs vp to this duty , see some motiues : . all creatures in their kind doe glorifie god , and keep their standing , the sunne , the starres , the heauens declare the glory of god. psal. . . the oxe knoweth his owner , and the asse the master of his crib , isa. . . the crane , swallow , and turtle know their times , ier. . . what a shame for israel then not to acknowledge their benefactor , but come so farre behinde the vnreasonable creatures ? what a shame for christians to come behinde the israelites , who partake in far greater mercies and meanes then they did ? . hereby we manifest our selues to be the seruants of god , in resisting the dishonour of god , and standing out for our lord , against satan , wicked men , hypocrites , whose whole desire is to obscure and darken the glory of god , and as far as they can with violence to tread it vnder foote : especially hauing vowed in our baptisme so to doe . he is a coward that seeing the readines and alacritie of the enemie , is not by it prouoked to stout resistance , especially standing in a good cause , and sure of victory . can a child indure his father to be dishonoured and wronged by word or deed , and put it vp ? can gods child , seeing a sonne honours his father ? . our time is but short , we are in our last conflict , the time of our full deliuerance and introduction into heauenly glory is at hand , the crowne is in our eye , almost vpon our heads already : and therefore let vs encourage our selues a while to be instant for the glory of god , which is our last scope and cheife expectation : euen as a traueller that sees the euening come vpon him , is so much the quicker till he attaine the place he desires ; so we hauing the euening of our life approach , and our last houre , should set our selues forward with more speed and alacrity towards our home , holding on our right way , which is the glorifying of god in all things . . we haue a cloud of examples before vs : . of holy men , who haue endured martyrdome , and reioyced in the flames , that they were worthy by their so exquisite torments to glorifie god , as christ told peter that by such a death he should glorifie god. . of holy angells , who spend all eternity in magnifying gods holines and glory : isa. . . one cries to another , holy , holy , holy is the lord : the whole world is full of his glory : and , luk. . . glory bee to god in the highest heauens . and shall not we approach to the angelicall life , which is the happiest of all creatures ? . of the blessed sonne of god our head , whose whole life was nothing else but a seeking of the glory of his father : and should not the members imitate the head ? haue we so many faithfull guides in so dangerous a way , and should we be so cold and slow in the imitation of them ? . our glorification is indiuidually knit to our glorifying of god : as , . sam. . . him that honoureth mee , will i honour . yea christ claimes his glory on no other condition but this , but that he had glorified his father on earth , ioh. . . as among men , great benefactors are well pleased with small testimonies of thankefulnesse , where ability wants to performe much : so the lord accepts our small obedience and studie of glorifying him , that he plentifully remunerates it . meanes to come to glorifie god in some good measure . . pray for wisdome , and a sound iudgement . phil. . . that ye may discerne things that differ , beeing filled with the fruits of righteousnesse , to the glorie and praise of god. for euery thing will not please and glorifie god. . renounce thy owne glorie in doing things . ioh. . , . how can ye which receiue honour one of an other , seeke the honour that commeth of god ? certenly christ sought not his own praise , but the praise of him that sent him . . obserue gods wisedome in his word and workes ; his power , iustice , and mercy ; his benefits and corrections on thy selfe and others ; in all things praise him : he that praiseth me , glorifieth mee . psal. . . . honour god in an honest and christian conuersation : gracious speaches , and an vnspotted life , honour the gospell : hereby stop the wickeds mouthes , and glorifie god , . pet. . . ii. the manner of this answer of christ ; auoid satan ] which differeth somewhat from christs other answers , beeing more plaine and sharpe then they , as appeareth , . in the title he giues him , satan : . in the commaundement , auoid . first , hee calls him satan , which is the third name giuen him in this history : for he had before been called a deuill , that is a false accuser , and a tempter , and now he is called a satan , signifying an aduersary or enemie : . to god directly : . to man , both in his person , whome he often possesseth and vexeth , matth. . . and also in his estate , which he doth often endammage and impouerish , as we see in iob. and christ doth now so tearme him , . to shew him that he takes better notice of him then before : for hee called him by no name before , though he was called by the two former tearms by the euangelist . . that we should see further into his nature , the more to beware of , and detest him . . to shew vs how we may detect an aduersarie , and smell a deuill ; namely , when he sets against and opposeth the grounds of religion . . to teach vs that he is no friend , that offring vs wealth and honour , would draw vs from god and religion . the greatest kindnes here is the greatest cruelty . auoid ] . this is a word of indignation , as we say to a dogge , auant : for christ was much offended and angry against this temptation , when he saw and heard satan so impudent and blasphemous . so christ giues this as a reason of the same speach to peter , auoid satan ; for thou art an offence vnto mee . christ shewes indignation , because satan shewes his blacknesse . . it is a word of rebuke and castigation of satans importunity and impudency , who would not be satisfied at the first and second assault , but still renewes more hellish and horrible temptations . thus luke expresseth it , hence behinde mee , as one not worthy any longer to behold his face . . it is a word of dismission , or sending him packing , and carries in it the force of a commaundement . an heretike ( saith the apostle ) after once or twice admonition auoid , tit. . . thus deales our sauiour with satan here , who is haereticorum hereticissimus , an arch-heretike : as a great man talking with a wrangling fellow , whom no reason will perswade , commands him away , he will heare him no longer . quest. why was our sauiour so angry at this temptation aboue the former , wherein he exercised meeknesse and patience ? answ. . his wisedome knewe how farre he was to beare satan at this time , and how much to suffer from him , and then how his mouth must be stopped , which meeknesse and lenitie would neuer doe : there is no hope to winne or ouercome a deuill with kindnes , nor to shake him off that way ; nay rather this will more inuite on his malice , he will goe so farre as he is suffered . . christ thirsted after mans saluation ; and his loue to vs and our redemption , made him so angry with the deuill , who sought by all meanes to hinder it : for had he been defiled with sinne , the work of redemption had auailed vs nothing . . to note the hatefulnesse and detestation of that sinne of idolatrie , whether it be couert or open , that if our dearest friends should solicite vnto it , euen the wife of the bosom , we should pursue them to death , and so shew our deadly hatred against it , deut. . . . . the two former more concerned himselfe , but this concerned his fathers glorie directly : he heares him claiming all to be his , quartering the armes and royalties of god , making himselfe a god , and challenging worship due to god : this he could not beare : his tendernesse and zeale to his fathers glory , would not endure so vile a creature to carrie away , no nor to challenge any part of his worship . gods causes must euer more affect vs , then our owne . how full of lowlinesse and meeknesse was our lord and sauiour in all his owne causes ? he did not striue nor cry , neither was his voice heard in the streetes : he would not breake a bruised reed , nor quench a smoaking flaxe , isa. . . matth. . . when hee was reuiled , he reuiled not againe . when he was called glutton , drunkard , a friend of publicans and sinners , matth. . . . in stead of returning rough language , he calleth , saying , come vnto me all yee that are weary and heauy laden , and i will ease you . he was lead as a sheep to the slaughter , and opened not his mouth : when thy accused him of capitall things , knowing that his answers would not be taken , he answered not a word . now he was in his owne cause . but when he takes his fathers cause in hand , how doth he cloath himselfe with zeale , which euen consumes him ? ioh. . . in purging his fathers house , he layes about him , and whips out the abusers of that holy place . moses in his owne priuate cause was the meekest man vpon the earth , beeing contumeliously worded by miriam and aaron , he presently pardons it , and prayeth for miriam , and gets her cured of her leprosie . in exod. . that froward people was readie to stone him : yet when god begins to be angry with them , he forgets all , and prayes god rather to put his name out of his booke , then not to pardon their sinne . but , seeing the calfe , his calme spirit is vanished , and he breakes the tables of stone that were in his hand . the apostle paul euery where prouokes christians to meekenes , patience , and laying aside of reuenge , and stirringnesse of spirit in priuate causes : yet ( act. . . ) when he saw the idolatrie of the athenians , his spirit was stirred vp in him . . the religion which we professe , should bind vs vnto god most straitly : therefore augustine noteth the word either à religando , or à relinquendo , that where religion is , it will leaue all for god. and hence is selfe-deniall enioyned , as a necessary preparation , to him that will professe religion . . gods glory is preferred by himselfe aboue all his creatures , as beeing the end of them all ; and therefore must so be of vs , euen aboue our selues : for of him , and through him , and for him are all things . wee see in the common-wealth how the instruments of publike iustice , if any seruice be commanded from the king , must lay aside their owne businesse and ease , and execute the kings pleasure before their owne . such a good seruant for his lord was paul , saying , my life is not deare vnto mee , so i may finish my course with ioy . . our lord iesus hath more affected our cause then his owne : what an infinite loue shewed he in descending from his glory , to worke the great and painefull worke of our redemption ? what infinite miserie did he sustaine to help vs out of it ? what an happines forsook he to recouer vs to that which we had forsaken ? what a deare price did he pay for our ransom , when we were lost ? is it not fit now , that we should be earnest in the cause of such a friend ? may not he well disdaine , that any thing in the world ( neuer so much concerning vs ) should be preferred before him , yea or equalled with , or loued without him ? . doe we know that god himselfe is the cheife good , and should not we cast our eyes beyond our selues , sinnefull lumps and heapes of dust , that all the springs of our affections might run into this maine ? shall we bestow the pitch of our affections vpon lower things ( as earthly-minded men doe ) when we may satiate them with god himselfe , and the things of his glory ? . there is no losse in neglecting our selues for god , but great aduantage : for his eye is vpon vs to be a speedie , faithfull , and royall rewarder of vs. the preferring of our lords cause aboue our selues , is the preferment of our selues in the end . he that looseth his life for my sake ( saith christ ) shall finde it . and therefore as cesars eye made his souldiers prodigall of their blood ; so gods eye vpon vs should make our selues small in our owne eyes , that his glory may be maintained and reserued wholly to himselfe . moses preferred gods honour before his owne : for he looked for the recompence of reward . the vse hereof belongs to such as are specially set forth to set vp gods causes . the magistrate is not now a priuate man , to seeke himselfe , or to set forward his owne designes , or to shew his heat in his owne priuate causes , but to preferre gods causes before ●ll mens , his owne or others . dauid a king , how calme was he in his own case , when shimei trayterously railed vpon him , and abishai would haue fetched his head , oh no ( saith hee ) god hath bid him raile , &c. but when gods cause was in hand , oh then , away from mee yee wicked : and , i will haue no wicked person in my house , 〈◊〉 will timely destroy the wicked from the house of god. good nehemiah neglecteth his owne allowance , and departed from his owne right for the peoples sake , c. . but c. . how zealous is hee for god ? hee will not let god loose his right : not one whit of the sabbath must be allowed to any vse but sabbath-duties . such a courage for god and the truth , ought the magistrate to haue , as neither for feare of men , nor any mans fauour or affection , he neglect any thing which god would haue him doe , especially for the house of god , and the offices of it . alasse , how many magistrats are of gallios minde , to thinke religion but a matter of words , as if god made them gouernours of men onely , but not of christians ; keepers of the second table to preserue peace and iustice , and not of the first to preserue piety and religion ? and if they be so , why are not blasphemies , and horrible oaths , and innumerable profanations of the sabbath seuerely punished ? why are not popish and profane persons compelled to come into the house of god ? shall a pilferer of a trifle of a mans goods know , that the magistrate beares not the sword in vaine , and shall not he that robs god of his glory , by cursing , swearing , contemptuous breaking of the sabbath know the contrary ? the calling of a minister is more specially to promote the causes of god , which therefore must affect him aboue all his owne respects . how earnest was christ in his fathers worke , when his parents came to seeke him at twelue yeares old ? he rebuked them for interrupting him ; whereas in all priuate conuerse he gaue them reuerence , luk. . when his disciples brought him meat , he neglected that also , saying , it is my meat , and drinke , to doe the will of my father . and if preferring gods causes will not suffer vs to respect our selues , much lesse will we be hindred by others : we cannot tune our songs to mens eares , but must deale faithfully and plainely , though we displease men . how zealous was christ against the hypocrisie of the scribes and pharises , matth. . though it created him much enuie and malice ? when he saw the inuincible hardnes of heart in his hearers , how did he mourne in his spirit , and looked angerly about him ? mar. . . surely if we goe about to please men , or set vp our selues in the world , gods causes will affect vs slenderly : therefore it shall be our happie portion to set the top of our ambition the glory of god , and in our iudgements and practise , preferre the winning of soules before the winning of the world . let euery man learne to consider what businesse god hath put in his hand to doe , and not be hindred in that ; for that is gods worke , gods cause , vpon which depends some part of gods glory . and whatsoeuer he may glorifie god in , for which he can warrant his calling , let him set that forward , and let no respect hinder him : let him not suffer god to be dishonoured in his familie , nor where hee can hinder it : let the spirit of patience swallow a number of priuate and personall wrongs ; but , when god comes to be wronged , let him stirre vp the spirit of zeale and courage . here many are reprooued , who faile against this doctrine : as , . men that follow nature abandoning religion , hote and fiery in their owne quarrells , not a word can be sooner vttered against them , but they are ready to draw , and to stabbe : their owne names may not be mentioned without all due respect : but for gods causes and quarrells , let others looke to that . how hote was cain in his owne cause ? but so much the cooler in gods causes and seruice . haman , how busie in his owne priuate quarrell to bring modecai to death , yea to destroy the whole church , had not his gallowes caught himselfe ? oh beware by these examples of more zeale in thine owne cause , then in gods ; in thy owne name , then in gods. . such ostriches as can digest any high contempt of god , without indignation or reproofe , and can suffer men to sweare and curse by god and christ , his blood , wounds , and teare him to small peices . it would be thought disloyaltie to heare the kings maiesties name or title contumeliously spoken of , and not bring the partie to condigne punishment . it was an olde law among the romanes , that if any man did sweare by their god ianus it should be death , vnles the senate approoued it , or it were made before a priest : why ? that it might be either punished or reprooued . it were well if we had such a law amongst vs. . when care of our owne houses eate vp the care of gods house : things shall be neat and conuenient at home , no care how gods house lies . when base trifles are preferred before gods word , and the good setling of it ; as stage-playes and enterludes . when gods sabbaths and time must giue place to our callings , or recreations , or are passed away in gods worship , more heauily then holy-daies or worke-daies . here is a man affected more with his owne sinn , then the highest causes of gods glorie . iii. the reason of our sauiours deniall : for it is written , thou shalt worshippe the lord thy god , and him onely shalt thou serue . our sauiour had sharply reprooued satans impudence in his bold on set this third time ; but yet because it is not sufficient to thrust off an aduersarie with heat of words and sharpe reproaches , vnlesse there be added also a direct answer and satisfaction to the matter in hand : he therefore most fully answereth by the scriptures , euen the deuill himselfe , not contenting himselfe by his power to repell him , which satan now beginneth to feele , vnles also by the power of the word he conuince him , and thereby award the dart , and breake the temptation into peices . which must be our rule in dealing with vaine and iangling aduersaries ; not to answer them according to their foolish disposition or prouocation , nor to be like them in frowardnes or stifnes , in heat and peruersnes , but to answer them with words of wisdom , with sound matter and moderation , both to conuince them , and beat downe selfe-conceit in them ; which is the meaning of those two precepts , prou. . . . which seeme contrarie ; but are easily reconciled by the due respect of persons , places , times , and other circumstances . euer remember one rule , that no aduersarie ( suppose the deuill himselfe ) is to be answered by affection or passion , but by iudgement and sound reason : yea , if we haue no hope to winne our aduersarie , or doe him much good , as christ had none of the deuill , yet we must testifie to god and his truth for the confirmation of our selues and others . the testimonie alleadged is out of deut. . . thou shalt feare the lord thy god : thou shalt serue him : and , deu. . . an vniuersall and affirmatiue precept , by which euery creature is bound to his creator , and him alone , to performe diuine worship vnto him . and it is aptly applyed by christ to this dart of sathan : for it implyeth , . that he himselfe , as now standing in this conflict with sathan , is a creature of god as he is man , though otherwise as god he be equall to his father . as man he is subiect to the law , and to this precept among the rest . . that satan is not god , as he pretendeth by his vniust claimes , nor any way equall to god. . that therefore neither must he beeing a creature , giue the least diuine worship from god ; nor he that thus claimes it , can by any meanes be capable of it . . that the scriptures of god reserue vnto god his due worship , and forbid that any creature shall share with him . christ stands not to dispute whether the sight presented were a shadow or substance , nor whether he would giue it him or no , but holds him to the scripture , which vpholds his fathers right . quest. but why doth our sauiour change , and adde to the text of scripture , as not regarding that terrible woe denounced against such as adde or take away from the word , and contrary to that , in deut. . . here our sauiour , . changeth : moses saith , thou shalt feare : christ saith , thou shalt worship : . addeth : for moses hath not the word onely , which is of christs putting to that text . answ. . here is some difference indeed in words , but not in sense , and therefore it is no corruption of the text , nor letting out the life of it , which stands not in the words , but in the true sense . . our lord both in great wisedome changeth the word feare into worship , and iust cause : for , . moses vseth feare , which is a generall word , in which is contained all such diuine duties as godly men ought to performe vnto god : and our sauiour mentions one speciall , which is included in that generall ; which thing moses speakes as well as hee , in the generall ; as he that commaunds a whole , commands euery part , inward and outward . . hereby our sauiour aptly meetes with satans temptation , if thou wilt worship me ; he vseth the same word , not tying himselfe to moses his words , but keeping the sense , but to satans word : and , . he noteth the nearenesse and vndiuidednes of gods feare and his worship ; as where the cause is , there will be the effect , so true feare and worship goe together ; where one is , there will be the other : and for this cause one is put for the other , not here onely , but elsewhere , as esa. . . their feare toward mee was taught by the precept of men : christ alleadging it , matth. . . saith , you worship me in vaine . as for the word onely added , which is not in the law , it no way addeth any contrary or diuerse sense to moses , but onely expoundeth or giueth a fit commentarie to the text , and speaketh that plainely in one word , which moses doth in more : as deut. . . thou shalt feare the lord thy god , and serue him , and walke after no other gods : which is all one with our sauiours , thou shalt serue him onely . as he that saith , the king is the supreame gouernour , and none but hee ; saith in effect , the king is the onely supreame gouernour . . christ and his apostles had a priuiledge in alleadging scriptures without errour , and were infallible expounders as well as alleadgers . . this alteration of words is made by christ , to warrant vs , that scriptures alleadged by teachers according to their right sense ( although with alterations and additions ) are to be taken as true expositions and allegations , we beeing not tyed so strictly to words as to sense : for otherwise , all our sermons and expositions , which serue to beat out the true sense of scriptures , and apply it to seuerall vses , might be condemned as idle additions to scripture ; which is blasphemous . . to warrant vs , that principles of religion expounded by warrant of scripture are truely interpreted , though the scriptures in so many formall words expresse them not . as for example : in the doctrine of iustification by faith , we say we are iustified by faith onely before god : here the papists exclaime on vs as accursed heretikes , because we read not the word onely , in all the scripture . but we read it in effect , and in true sense , rom. . . and , eph. . . by faith without workes ; which exclusiue is all one as to say , onely by faith , as our sauiour interprets the exclusion of other gods by the word onely . as if i should say , i did such a thing without help ; is it not all one to say , i onely did it ? if christs interpretation be true and warrantable , so must ours in the point of iustification . and if the deuill himselfe had not yeelded to christs allegation , he might haue said , thou thrustest in the word onely , and addest to gods word , and therefore art not the sonne of god. but the papists deale more impudently with vs , then the deuill did with christ , who said no such thing , but yeelded to euidence of truth , which they will not . in the precept it selfe are three things : . the person : . the matter : . the obiect . . the person , thou ] the whole man and person , which consisteth of a body and soule : thou , any reasonable creature that challengest god to be thy god. . the matter shalt worship and serue . worship is twofold , ciuill , or diuine . ciuill , is a prostrating or bowing of the body , or any outward testification of an high and reuerent respect of man. and this is due to men two wayes . . of dutie , when men are to be reuerently acknowledged for somthing wherein god hath preferred them before vs , as for yeares , gifts , graces , authoritie : or such as are set ouer vs , as parents and fathers of bodies and soules , of church , and country . and this is required by the . commandement , and rom. . . . neither doth the gospel and christianitie take away , but teach ciuility . and performed by the godly , both in speach , as daniel said , o king ; and paul to festus , o noble festus : and also in outward behauiour and gesture , as iaacob bowed seauen times to esau ; and ioseph taking his sonnes from the knees of his father iaacob hauing blessed them , did reuerence to his father downe to the ground , gen. . . dauid inclined his face to the earth , and bowed himselfe to saul , who pursued his life , . sam. . . the like of ruth to boaz , chap. . and of abigail to dauid , . sam. . . she fell on her face , and bowed her selfe to the ground , and fell at his feet . . of curtesie , which is a fruit of humility , when a man to his equalls and inferiours sheweth reuerence and respect ; as abraham to lot , gen. . . . and to the hittites his inferiours , cap. . . he bowed himselfe before the people of the land : farre vnlike the surlinesse and stiffenesse of proud and conceited persons , who beeing void of all good nature , nurture , and religion , know not to bow to any , neither their betters in the way of duty , nor equalls in way of curtesie . diuine worship is twofold , . inward , the summe of the first commandement , standing in feare , loue , and the like : . outward bowing or reuerence , the summe of the second commaundemen● . the former bindes the soule , and the will , and affections , and the whole inner man : the latter the outward man , to giue god his worship and seruice , and to giue no part of that to any other : for the word onely , onely mentioned in the latter branch , must be extended and referred to the former too . the latter of these is here meant : for the word properly signifieth to kisse or adore , by some outward gesture to manifest a veneration . . because this was it which satan required of christ , namely , to fall downe or bow vnto him : but christ aptly refuseth it . . this worship proceeds from an inward feare and apprehension of a diuine excellency & power , not communicable to any creature , which satan well knewe : for euen by this bowing hee would haue christ to acknowledge in him a power to dispose of all earthly things , which is proper to god. and him onely shalt thou serue . ] by seruice is not meant the inward seruice of the heart : for the words in deut. . . thou shalt feare the lord , and serue him , will not beare it : the first thereof betokening the inward seruice , the second the outward , following the former as the effect the cause . neither would our sauiour inuert the order , in setting the streame before the fountaine . therefore this word serue , serueth to expound the former , as an addition , signifying nothing els but the outward seruice of god ; so that christ here shewes , that it is not enough to giue god outward reuerence , but that we must ( as seruants ) performe duties according to his will : so the word signifies , being taken from seruants , who performe seruice to bodily masters in bodily actions . . the person to be worshipped and serued is god only . him onely ] whom we call the lord our god , according to the speach of samuel , . . . direct your hearts vnto the lord , and serue him only : for his glorie will he giue to no other . quest. must we giue outward worship to none but god ? must we not bow our knee , and vncouer our heads , to our king and rulers ? must we not rise vp to the hoare-head ? leuit. . . must we not serue one another in loue ? how then must we outwardly worship and serue god onely ? ans. wee must not denie any ciuill worshppe to any man , to whome god hath made it due : but externall religious worship must not be giuen to any creature , man or angell . quest. how may we know one from the other ? answ. they differ greatly : . in the kind , one is seruill , the other sociall ; the former due to an absolute lord and commander , the latter due from one fellow-seruant to another . this distinction is grounded in reu. . . where the angell refused the worship done him by iohn , vpon this ground , because he was a fellow-seruant , and one of the brethren : for iohn beeing ouercome with the greatnesse of the angels glorie and splendor , out of humane infirmity ascribed to him more then ciuill honour , and mixed some religious worship with it , which onely was due to god. . another difference is in the intention of the mind in worshipping . religious bowing is , when a man inwardly apprehends a diuine power proper to god , and incommunicable to the creature ; or , when god-head or diuine properties are conceiued in the thing bowed vnto . as for example : in falling downe to an image , vncouering the head , praying , &c. the minde now conceiues a diuine power in the image of knowing ones thoughts , hearing , helping , and the like ; at least that god hath tied his presence and grace to such a place where such an image is set vp . but the ciuill bowing to the king , or superiour , or to the chaire of estate , is a meere token of ciuill subiection , without any conceit of deity in the minde , onely because we see in them excellent gifts of god , or in place aboue in the church , common-wealth , or familie . for the same gesture may be ciuill and spirituall according to the intention of the minde of the worshipper . . the end distinguisheth them : the one is to exercise godlines , the other to expresse ciuility : the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : one done as a man is a member of gods kingdome , the other as he is in the ranke of an earthly kingdome . as for example : kissing of the popes feet is a worship done to a man , and so seemes euill ; but , beeing tendred to him as to the vicar of christ , as one that can pardon sinnes , and cannot erre , this religious end makes it a religious worship , and therefore none of his , beeing not offred to any other prince or emperour vpon the earth . . some difference may be taken from the common estimation of the thing worshipped , as if it be generally esteemed or reputed diuine , and deity ascribed to that which in it selfe hath it not : the host ( as they call it ) is generally held to be christs very selfe : now for a man ( suppose a protestant that knowes it to remaine very bread , and that no such deity or change is in it ) to bow downe before it , to vncouer his head , or vse gestures of adoration to it , is an externall religious gesture , and is vnlawfull , although his intention be not to worship it , but because in common estimation he ascribes a kind of godhead to the creature as others doe . and whereas adoration is a signe of subiection to the thing adored , and a note of inferiority in deed , or in will ; by this gesture this person makes himselfe inferiour to a creature , and giueth worship and preheminence to that which in his knowledge hath neither life nor sense ; which is senslesse , and against common reason . . a plaine difference betweene ciuill worship and diuine , is , that all diuine worship is absolute and immediate ; which is plaine in this instance : god in all his commaundements must be absolutely and simply obeyed , with full obedience , neuer calling any of them into question , neuer expostulating or reasoning the matter with god , seeme they to vs neuer so vnreasonable . as abraham against the law morall , and euen against the law of nature , without all reasoning , riseth vp early to kill his owne sonne , when god bids him , who will bee simply obeyed for himselfe . but all obedience to men is respectiue , to god , in god , and for god , and as farre as god hath appointed them to be obeyed , and no further . god must be obeyed against the magistrate , the magistrate not against god , but so farre as his commaundements are agreeable to gods. man as man is not to be obeyed , but because god hath set him ouer vs in the church , common-wealth , or familie . whence we see , that ciuill worship hath his rise and ground in the worship of god ; and what is the cause , that so little reuerence is giuen to superiours , whether magistrats or ministers , masters or parents , in these dissolute and vnmannerly dayes , but because gods worship decayes , and is not laid in the hearts of inferiours , the force of whose commaundement would force reuerence to superiours ? what other cause is there , that inferior impudent persons of both sexes take such liberty ( without all respect of conscience , truth , or manners ) to chatter against gods ministers and the kings , towards both whom god hath commaunded more then ordinary respect ; yea with all bitternes to scoffe , raile , curse , threaten , with horrible , damnable , and incessant oathes , more like furies then men , euen to their faces ? but that gods feare is vtterly shaken out of their hearts : and where gods feare is absent , how can we expect any feare of men ? the heathen priests were honoured , because heathen gods were feared : which shall condemne christians , among whome neither gods priests and ministers , nor the ministers of the king gods vicegerent , and consequently , not god himselfe is feared and honoured . all religious worship , whether outward or inward , is due to god onely . for inward worship , it is most expresse , ioh. . . god beeing a spirit , hee must be worshipped in spirit and truth : and it might be prooued in all the parts of inward worship ; as . loue : thou shalt loue the lord thy god with all thy heart , and all thy soule . . feare : isa. . . let him be thy feare and dread : feare him that is able to cast body and soule into hell . . trust and confidence : prou. . . trust in god with all thy heart . . faithfull prayer : psal. . . call vpon mee in the time of trouble : and , how can they call on him in whome they haue not beleeued ? but of this there is little question . as for outward worship , if religious , all of it is his due onely . psal. . . come , let vs kneele before him , and bow downe to god our maker : whence it is manifest , that all the gestures and signes of religious worshippe , as bowing of the body , of knees , lifting vp of eyes , or hands , and vncouering the head with religious intention , is not to be yeelded to any but the true god. . a reason hereof is in the text , because he onely is the lord our god : our lord , of absolute commaund , and we his seruants , whos 's our soules are , and our bodies also , to be at his becke in religious vse , and none else : and our god , by the law of creation and daily preseruation , as also by the couenant of grace and redemption : he hath not onely created , but preserueth , yea redeemeth our soules and bodies also , and no creature hath any right vnto vs ( as dauid saith . ) christ refuseth here to bow to the deuill , not onely because he is a deuill , but because he is a creature . . in our text we see , that satan will yeeld god is to be serued , but not onely , he would haue a little seruice too . nebuchadnezzar would be contented god should be serued , but he would be serued too : if they would but fall downe and bow to his image , he desires no more . let christ be as deuout towards his father as he can inwardly , satan desires no more but a little outward reuerence . but the three fellowes of daniel tell the king , they will worship their god onely : and christ tells satan the cheife idolater of all , that he must serue god onely euen with externall and bodily seruice . . if outward religious worship were due to any creature , then to the angells the most glorious of all : but they haue refused it and deuolued it onely to god as his prerogatiue . iudg. . . manoah beeing about to worship the angell that appeared to him , the angell hindred him , saying , if thou wilt offer any sacrifice , offer it to god. and paul condemneth an outward humility in worshipping of angells , col. . . reu. . . the angell refused iohns worship : and chap. . . when he fell downe at his feete to worshippe him , beeing amased , and perhaps not knowing whether he might not be the lambe himselfe , of whose marriage hee was speaking : and the reason in both places , why he refused euen that outward reuerence , was , . taken from the angells condition , hee was but a fellow-seruant : . because it was proper to god , worshippe god : who is there opposed to all angells good and bad . . idolatry may be committed onely in the gesture , neither can we set our bodies ( which ought to bee presented as liuing and reasonable sacrifices to god ) before idoll-worship without the crime of idolatrie : no externall dissembled honour can be giuen to an image with safe conscience : for which cause origen was excommunicated by the church , for offering a little incense to an idoll , though he were forced thereunto by a suddaine feare . . some things must be had alone , and admit not of a second . no man can serue two masters . one woman cannot haue two husbands at once : her husband is iealous of any partner or corriuall . now god alone is our master and hushand , and therefore he alone must haue religious honour . this serues to confute the popish doctrine and practise of their image and saint-worshippe , and of giuing ( many other wayes ) gods peculiar worshippe cleane away to the creatures , not onely bowing to images of wood , and stone , and mettall , but inuocating them , vowing vnto them , offring gifts vnto them , lighting candles before them , offring incense , dedicating dayes , fasts , feasts vnto saints departed , &c. wherein they commit most horrible idolatry , against this expresse commandement , which commandeth the seruice of the true god onely . as we shall see further in these grounds : . no image may be made of god : thou shalt not make to thy selfe any grauen image of any thing in heauen or earth : for , thou sawest no image , onely thou heardest a voice , deu. . . and what w●ll yee liken mee to , saith the lord ? yet this was a rude people , ●nd needed all the bookes that might bee . consequently , god is not to be worshipped in any image . . he is dishonoured when any corruptible thing is conceiued to be like him , rom. . . . god is vncircumscriptible and infinite : therefore an image of him is a lie . . god is euery where present : therefore euery image is vaine . . gods curse is on him that makes a carued image , and puts it in a secret place , deut. . . . god will not be worshipped in any image , but of his sonne : ioh. . . all men must honour the sonne , as they honour the father . let image-mungers shew vs what images god will be worshipped in besides iesus christ , the engrauen forme of his person , and we will worship as many images as they can . . it is vaine and very inconsiderate to make an image , and worship it ; the makers thereof want common sense , and are blockish as the images themselues , as appeares by the prophets ironicall narration , isa. . . and . . no man saith in his heart , halfe haue i burnt , or eaten , or warmed my selfe withall , and shall i worship the other halfe as a god ? are not as good blockes as this euerie where ? and as good stones in the pauement ? is not one as worthy to be worshipped as the other ? how hath one deserued to be burnt , and the other to be reserued for adoration ? the same folly is in the church of rome : one peice of the hoast they eate , another they set vp to be worshipped , and want consideration to say , was not the peice that is eaten , as worthy to be worshipped as this ? is this better then that ? so that that of the prophet is verified of these idolaters , they that make them are like vnto them , euen as blockish as the very blocks , which if they could reason , would surely say , am not i as worthy to be worshipped as my fellow ? am i baser then my equall ? but they haue gotten a late distinction , by which they put on a cloake to hide the filthinesse of their idolatrie . worship ( say they ) is either that high and great worship proper to god , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ or lesse and inferiour worship called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or seruice : the former they cannot without idolatrie giue to angells and saints , the latter they may . but , . god cannot be deluded by a distinction of words , seeing the thing it selfe is idolatrie : let them call it what they will , to delude the world and themselues withall , the thing is as grosse idolatry as euer was among the heathens , let them lessen it as they can , and call it a lesse worship , consisting in externall reuerence , and inferiour to that which is giuen to the samplar . for so long as they bowe to saints ( which they cannot for shame say is for ciuil reuerence , vnlesse they had eyes to see them : ) they goe directly against the commaundement , which saith , thou shalt not bow downe to them . and the lord hereby distinguisheth his true worshippers from idolaters , i haue reserued seuen thousand which neuer bowed the knee to baal . and so long as they inuocate them , vow vnto them , sweare by them , knocke their breasts before them , creepe vnto them , &c. doe they thinke they haue eares and heare not ? nay , do they not ascribe the seeing of their hearts and wants , omnipotence , and power to helpe them ? are they not in the midst of that woe of them that say to the wood , arise ; and to the dumb stone , come and helpe vs ? and so long as they imitate the heathen in erecting temples , altars , statues ; in appointing them religious daies , feasts , fasts , seuerall worships , &c. can they by an idle word put out all mens eies , so as we can see nothing beyond ciuill worship in all this , because they call it douleia ? what is there now in all gods worship , which they cannot doe to them ? they say , we may not sacrifice to them , that is due to god onely , but inuocate them we may . answ. . a silly shift , as though all gods proper worship were in sacrifices . . what are prayers but sacrifices of the new testament ? . what is it but to offer sacrifice to them , to offer them candles , incense , and the like ? . the new-found distinction argueth their grosse ignorance , both in the scriptures , and in other secular learning , if not wilfull blindnesse ; the words both of them in both beeing vsed for the same , and promiscuously ascribed both to god and men . i. for the scriptures . they may ( they say ) giue douleia to men and angels : but then may we giue all the seruice due to the lord iesus to them , for vnder this word is it all comprehended : rom. . . they serue not the lord iesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the apostle condemnes the giuing of douleia to things which by nature are no gods , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. . . seruing the lord with all modesty and many teares , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : here is douleia proper to god , which their distinction makes peculiar to man. . thess. . . hauing turned from idolls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to serue the liuing and true god. coloss. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for yee serue the lord christ. and might they not in the scripture obserue how the angel refused douleia , reuel . . . because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fellow-seruant ? yet they say it is due to angels and saints . and that latreia is not onely taken in scripture for worship due to god , but for workes belonging to men , is plaine by leuit. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt do no seruile worke . ii. for secular learning : ludouicus vines a learned man of their religion , in his commentaries vpon augustine de ciuitat . dei , hath prooued out of suida● , xenophon , and valla , that these two words are vsually taken one for another . and yet vpon this confused distinction , stands all the frame of their confused idolatry at this day . . this distinction fighteth not onely against antiquity , but against themselues . ierome against vigilantius saith , nos non angelos , non archangelos , non cherubim , non seraphim colimus & adoramus . and augustine epist. . scias à christianis catholicis nullum coli mortuorum , no christian catholike worshippeth any of the dead . and some of themselues , as holcot and durand , write that no worship at all is to be giuen to an image , neither is it lawfull to worship it . and yet aquinas and others say plainely , that the crucifix and image of christ must be adored with the same honour as himselfe is ; yea that honour , stayeth in the very image : which i hope is more then douleia that is giuen to the image of christ. but enough of this idle distinction . they must , as the midianites , fight against themselues and one another , that fight against god and his glory . and wee must fight against them , and take part with our god for his right , and assoone ioine our selues with pagans and infidells as with papists , one of their worshippes beeing euery way as idolatrous , as the other . i know there is difference in the persons whom they represent in the image , betweene peter and paul , and betweene iupiter and mercury : but in the thing there is no difference , diuine worshippe giuen to an image of the one beeing as hatefull to god as that which is giuen to the other . we worship not the image , but god in the image , nor the saints themselues , but god in the saints ; honour done to gods friends is done to god himselfe . so the rhemists say : as the worship of the image of antichrist is the worship of antichrist himselfe , so the worshippe of the image of christ is the worshippe of christ himselfe . in apoc. . § . ● . i answer : . after the same manner the gentiles maintained their idolatry , who instituted idolls , vt admoneamur diuinae naturae , to put them in minde of god. . it is false which they say : for they worship the images and saints themselues , as appeareth euidently in their forenamed seruices . . god will be honoured in such signes and meanes as himselfe hath appointed , and not condemned ; neither hath he more condemned image-worship , then his worship in an image . besides , whatsoeuer the rhemists say , god hath appointed what honour to giue to his friends , and hath denied to giue this honour to any of the● , isa. . . all will-worship is condemned , col. . . no worship pleaseth him that is not commaunded in his word , matth. . . . thus might they defend the most grosse idolatry as euer was : as for example : iehu worshipped god , and was zealous for the lord of hosts , . kin. . . but he worshipped god in the two calues at dan and bethel ; for it is said , vers . . he departed not from the sinnes of ieroboam . he might with papists haue said , why , i worshippe no calues , but god in the calues . yet hee was an idolater . the samaritans and assyrians in samaria feared god , and serued their images , . king. . . . . that is , serued god in images : but they were not thereby freed from horrible idolatry , for which god cast them out . iudg. . micha worshipped the true god in an idoll , and could say as much as the papists , i worship not the image , but god in the image : for v. . the siluer was dedicated to the lord to make an image : and v. . now the lord will be mercifull vnto me , seeing i haue got a leuite in my house . and yet he was a grosse idolater ▪ exod. . the israelites worshipped not the calfe , but god in the calfe : for . they proclaimed holy-day to iehoua , not to the calfe , v. . . the thing they desired was onely some visible presence of god to goe before them now in the absence of moses , v. . they could not be so senslesse as to thinke that an idoll , which had eyes and did not see , and feete but could not walke , could goe before them , but that god represented thereby and reconciled vnto them should goe before them . . when they said , these be thy gods oh israel , which brought thee out of egypt , could they be so blockish as to thinke a dead idoll , made but the day before , could be that god which brought them many weekes before out of egypt , when it had no being ? therefore by a figure of the signe put for the thing signified it is thus meant , this is in honour of the god that brought thee out of egypt . obiect . they forgate god , psal. . . answ. it cannot be meant of all memory of god ; but , that they forgate their dutie and obedience to god , together with gods expresse commaundement to the contrary . yet was this condemned by god , and reuenged by moses as an high idolatry . . it is false which the papists say , that they worship not the image , but god in the image ; their common practise is to inuocate images , to trust for good from them , to vow , offer , and goe in pilgrimage to them , and make sure of protection from them . this is the honour of images to the great and high dishonour of god. . the papists themselues after all their flourishes , are glad to leaue this practise , as which they had rather hold by way of dispute to toile the protestants , then in sound iudgement to help themselues . chemnitius writes of george cassander , that after long dispute and strife to varnish ouer inuocation of saints , he concluded thus , ego in meis precibus non soleo sanctos inuocare , sed inuocationem dirigo ad deum ipsum , idque in nomine christi : hoc enim tutius esse existimo : i for my part vse not to call vpon the saints , but direct my prayers to god himselfe , and that in the name of christ : for i take this to be the safer course . and hofmeister a great papist , after he had heaped vp many opinions about inuocation of saints , concludes in the words of augustine , ( if that booke de visitatione infirmorum was his ) tutiùs & iucundiùs loquor ad meum iesum , quàm ad aliquem sanctorum spirituum dei , i speake more safely and with more comfort to my iesus , then to any of those blessed spirits that are with god. and to those that doe not thus , may be applied that in ier. . . this people hath committed two great euills , they haue left the fountaine of liuing waters , and digged to themselues wells that will hold no water . i will conclude with the concession of eccius in his enchiridion , wherein he shewes that inuocation of saints was not deliuered by the spirit of god in the old testament , neither in doctrine , nor commaundement , nor promise , nor example , for two reasons : . because that people was so prone to idolatry . . because the fathers were in limbo before christs passion , neither had the blessed vision of god. neither was it deliuered in the new testament for two reasons more : . because the gentiles were very prone to returne to their old idolatry . . least the apostles should seeme to teach their owne honour after their death . let vs take this doctor at his word , and his reasons as they are ( though better might be giuen : ) and onely hence inferre thus much ; if the doctrine of inuocation of saints , be found neither in the old nor new testament , with what conscience doe they vrge it on the simple , vnder pretence of scripture ? if it be said , this perhaps is but one doctors opinion , to him consents asotus a great and learned iesuite , who tells vs plainly , non doceri in scripturis , sed insinuari sanctorum inuocationem , that the inuocation of saints is onely insinuated in the scripture . marke the force of truth in these two great points , of iustification granted by bellarmine , and of inuocation of saints granted by all these great papists . our doctrine condemnes the presenting of ones body at the externall diuine worship of any thing which is not god : and consequently , a man may not be present at false worship to giue it the least allowance , no not in gesture . whence they are conuicted of dealing false with god , who present their body at the masse , with a conceit that they can keep their hearts to god well enough . for , . might not our lord for a whole world haue found by all his wisedom such a present help for him , and by such a pollicie haue ouerreached the deuill himselfe , who required onely externall bowing , keeping his heart still vnto god ? no : our lord knew well , . that body and soule make but one man , who must haue but one god , one lord , one faith , one worship . . that our bodies are the lords as well as our soules , . cor. . . created for his seruice as wel as they , redeemed by christs blood as well as they . . that he that requireth the whole heart , requireth also the whole strength which is of the body . . that the soule cannot be in heauen , if the body be in hell ; neither can he bow the knee of his heart to god , that bowes the knee of his body to satan . . that there can be no agreement betweene light and darknes , god and belial : the arke and dagon cannot stand in the same temple , and the heart cannot at the same time be the temple of god and of idolls . . this is the difference betweene the church of god , and the synagogue of satan , that the one is a chaste wife and spouse of christ , and keeps her to her husband alone , and doth not admit others to the vse of her faith : the other playes the harlot with many louers , and keeps not her faith and confidence to god alone , but permits others to be fellowes with him at the same time . now no man can take her for a chaste and vndefiled spouse , that will giue the vse of her body to a stranger , though she plead neuer so confidently that she keeps her heart to her husband . the case here is the very same . . here is a number of sinnes infolded in this one action : . here is a manifest appearance of euill , which we should flie , . thess. . . . an occasion of offence to others , to draw them in by our example , and , so farre as we may , a destroying of him for whom christ hath died , rom. . . . a fight against faith ▪ and an allowance of that which a man condemneth . rom. . . blessed is he that condemneth not himselfe in that he alloweth . his body allowes that which his heart condemnes . . here is a denyall of christ , whose faith hee ought to confesse and professe with his mouth ; which he would doe , if it were in soundnes hid in the heart . . here is a dastardly ioyning with his lords enemie : for he that is not with him is against him . . here is not onely an approbation , but a communication in idolatry ; a touching of pitch , & a defiling of a mans selfe ; a most present danger of infection , and defection from god. . here is an hypocriticall show of that which the heart abhorres ; a diuided man , and diuided manner of worship , which god hateth who requireth the whole man. . experience shewes , that such as giue vp their bodies to idols . god in iustice for the most part giues vp the heart to horrible delusions . . if we must auoid an heretike , then much more an idolater . we must not onely hate the doctrine of the nicolaitans , but auoid it . many say they hate the masse ; but i say , then they would auoid it : for we separate our bodies , not onely our hearts from the things wee hate . and the commaundement is , to get out of babylon . we read in the ecclesiasticall historie , how s. iohn fled from corinthus the heretike , and polycarpe from marcion : and , those whom we may not bid god-speed , or whom we may not inuite to our owne tables , may we ioyne with them in polluting the lords table ? . such persons keep not their hearts to god , that present their bodies at idolatrie , neither present they their bodies onely : for the soule gouernes the bodie , the will leads the action , the vnderstanding the will , and the affections attend the vnderstanding . now where there is vnderstanding , iudgement , will , and affections , giuen to the idoll-worship , is not more then the bodie giuen , euen the cheife and highest faculties of the soule ? of which we can reckon no better then plowing with an oxe and an asse , or sowing the same field with diuerse seeds , which the lord in the law forbiddeth , and therein refuseth the mixture of warrantable and vnwarrantable rites in his worship . god is a spirit and truth , and will not be worshipped in spirit and falsehood . a dissembled worship is a marke of a true neutrall , of a plaine laodicean , neither hot nor cold , a cake halfe baked on the hearth . quest. but is it not lawfull on some occasion to bee present at masse . answ. in some cases a man may be present , and not sinne : as , . when he is there by violent compulsion , beeing bound and cast in as into a prison , so as he cannot resist : this is not his sinne , but theirs ; and it may be said as of lucretia , two in the sinne , but one adulterer ; she resisted and was forced , so was he . . if in trauell a man be in a fit place to see and obserue their folly , so as he shewe no reuerence at all , or approbation by bending his knee , vncouering his head , or otherwise . thus the apostle paul went into the idol-temple at athens , as he passed by , not to approoue , but to take occasion to confute their idolatrie , act. . . . a man may be amongst idolaters to reprooue and reprehend them , as ▪ king. . . a prophet came to the altar where ieroboam was , to cry out against it . and elias stood by baals priests mocking them , while they daunced and launced themselues , . king. . and the three fellowes of daniel stood by nebuchadnezzars image , to protest that they would neuer worship it , dan. . . . some hold that in politike imployment , a mans calling necessarily requiring it , he may present his bodie at idoll-worship : as a protestant may carry a sword before a prince into the temple of an idoll , with two caueats ; . that neither by word nor gesture he giue any approbation of the idolatrie : . that publike protestation be made by word , or writing , that he presents not himselfe for religions sake , but ciuill obedience . i will say nothing against this last case : for my part , i like a great deale better that practise of the protestant princes at augusta , who brought charles the fifth their emperour along as he was going to the masse , but left him at the church-doore , and euery man by his departure shewed what he thought of that seruice . also when valentinian brought iulian to the temple of his idolls , he that kept the doore , sprinkled his gowne with the idols water , as the heathens vsed : whereat valentinian gaue him a boxe on the eare . if we should thus present our selues , what tumults and stratagems should we make ? obiect . that was heathenish seruice ; but the masse is more christian , and hath good things in it . answ. . that was the masse from which the protestant princes departed . . the masse is as grosse idolatry as euer any was among the gentiles , being made vp of iudaisme , gentilisme , and shreds of christianity , . let them tell vs a difference betweene the bodily adulterie of heathens and christians , and we will obserue the same in the spirituall whoredome which is idolatrie . obiect . . but what say you of namaan the syrian , who requested leaue to goe into the house of rimmon with the king his master , and the prophet bade him goe in peace ? . king. . . answ. . some thinke he spake only of ciuill and politike presence , that his master the king might leane vpon him before his idoll ; hee in the meane time protesting that he would neuer worship other god but the true god : to which the prophet condescendeth . which is the answer of m. perkins vpon the second commaundement ; and m. zanchius on eph. . but , howsoeuer the gesture it selfe is indifferent , to stand when the king stands , and bowe when the king boweth , &c. yet this gesture beeing cloathed with such circumstances , seemeth to me not approoued by the prophet , to doe this , . in the church : . before an idoll : . in the time of publike seruice : . by one professing the true god : this seemes not so warrantable . and indeed both those famous diuines departed from this answer , and gaue a sounder in their latter works , as appeares both in m. perkins his cases of conscience , and m. zanchius his booke de redemptione . . some thinke he speakes in the time past ; as if he should say , herein that i haue bowed , &c. the lord be mercifull to me : to which the prophet said , goe in peace . but there is no need thus to wrest either the tongue or the text . . the best answer is , that namaan professeth it a sinne to goe in to bow with his master in the house of rimmon , and therefore prayeth twice for mercie for it , professing he will neuer now worship any but the true god : neither doth he onely pray against sinn past , nor for leaue for sinne to come ; but in sense of his own weaknes and infirmity desireth mercie , that he may not be drawne from his purpose , and withall stirreth vp the prophet to pray for him for grace & strength , and for pardon if at any time he should against his purpose be drawne into his former sinne : and in this sence the prophet bids him goe in peace : as if he should say , i will pray that god would keep thee in thy godly resolution , and for strength and mercy if thou shouldest be drawne aside , and so farwell . now out of this example , how can they defend that not to be a sinne , which himselfe confesseth a sinne , and desireth grace and mercie for , and strength against ? besides , naaman might seeme to plead his calling for his warrantize , if it were not : but what calling can they plead , but onely newfanglednes , and rash running out of their way and calling ? obiect . . but daniel worshipped the image which nebuchadnezzar set vp : else he should haue been punished as his three fellowes were . ans. a silly argument of desperate men , blaspheming the holy prophet who before had been cast into the denne of lyons , for sticking vnto god. but if they fall to coniectures , we may easily refell them in their owne kind , thus : . perhaps the image was not neare daniel . . if it were , he might not be obserued . . if he were , it may be the chaldes durst not accuse him for his great grace and place with the king. . or if they did , it may be the king would not heare them , nor draw him to death for the great loue he bare him , or the great seruice he did in his kingdom . oh therefore let not vs that are iewes , that is , the israel of god , meddle with these romish samaritans ; let vs not enter into their cities , nor turne into the way of the gentiles : let them be vnto vs as publicans and heathens . oh that our young gentlemen would not goe into this way , to performe euen the basest seruices of the masse , but heare the voice of christ , matth. . . in all our seruice of god this precept requireth that we giue him religious reuerence , and expresse it in reuerent and seemely gestures , especially in prayer and praise to bow our bodies , and compose the parts thereof to seemely behauiours . true it is , that religion stands not in gestures , neither doth the scripture expresly tie vs to this or that in particular , but onely in generall to such as beseeme holinesse and humilitie . see it in the example of the saints . . king. . . when salomon had made an end of all his prayer , be arose from kneeling on his knees , and stretching his hands towards heauen . good iaacob beeing not able to bend and turne his bodie for age , yet in worshipping god , he would leane on the ende of his staffe , beeing in his bed , and bow as well as he could , heb. . . he might haue thought the age of his body and weakenesse , might exempt him from outward adoration , yet he makes a supply of his weakenesse by the helpe of a staffe . . chron. . . the whole congregation of israel , in blessing the lord , bowed downe their heads , and worshipped the lord. and our lord iesus himselfe before his passion , fell on his face , and prayed , matth. . . all to teach vs , how reuerently to demeane our selues in our lords seruice ; yea if we can conueniently , with ezra , ( chap. . v. . ) to fall on our knees , and spread our hands to the lord. . to testifie our humilitie , and that our soules are cast downe with our bodies . . this is a profession of the high maiestie of god before whom we are : the greater the person is among men , the more reuerence is to be vsed in speaking to him , or in being spoken vnto by him : but god is the greatest of all , the lord our maker , therefore let vs kneele before him , psal. . , . . our reuerent and humble gestures greatly helpe vs against our owne weaknesses : the lifting vp of our eyes and hands , helpe vs to get our hearts lifted vp to god. . it manifesteth our care , to glorifie god in our soules and bodies , as we are commanded , . cor. . . and that we acknowledge them both to be his , and both to depend vpon him . . that we set not light by his ordinances , in which he giueth vs leaue to approach vnto his throne of grace ; before whome the very angells are said to couer their faces . . hereby we giue good example to others , and prouoke them also to reuerence . all which much condemneth the profanenesse of many , whome when satan cannot hinder from church , he preuailes against them there ; and in hearing the word , receiuing the sacraments , and prayer , they manifest their contempt of those holy ordinances , casting and rolling their eies here and there , gazing idlely , or laying themselues to sleepe and take a nappe some part of the sermon , or sitting vnmannerly in prayer-time without all reuerence , that should they come so and behaue themselues towards their prince , they should be taught a lesson for their rudenesse . is this to confesse a mans owne basenesse , and the humble conceit hee hath of himselfe ? is this the fruit of acknowledging gods infinite maiestie ? surely that soule which feelingly sees it selfe to deale with god , will make the body either kneele as a petitioner , or stand as a seruant readie to heare , and knowe , and doe the will of his lord. and him onely shalt thou serue . ] god must not onely be worshipped , but also serued . the distinction is easily obserued . for a man may in heart and gesture honour another , to whom he owes but little seruice . and this word in the hebrew , is taken from seruants , who besides inward reuerence , and outward worship , owe to their masters their strength , labour , and seruice , yea franke and chearefull obedience . and suppose any man haue a seruant , who will be very complemental , and giue his master cappe and knee , and very good words , yet when his master commands him any thing , he will not doe it , here is honour , but no seruice ; and denying seruice , he plainely sheweth that his honour is but dissembled and hypocriticall . so as this seruice to god ( as to earthly masters ) stands , . in feare , and reuerent inward affection : . in dutifull and readie obedience , in all holy and ciuill actions . for , . these two god in the scriptures hath euery where ioyned together , and therefore no man may separate them . deut. . . oh that there were in them such an heart to feare mee , and to keep my commandements . iosh. . , . now therefore feare the lord , and serue him in vprightnesse ; else chuse you : for i and my house will serue the lord. eccles. . vlt. let vs heare the end of all , feare god , and keepe his commandements : which is all one with feare god , and serue him . . this seruice is a fruite of feare , and a true testimonie of it : for feare of god is expressed in seruice : and if a man would make true triall of his feare , he may doe it by his seruice . it is a note and branch also of our loue vnto god : all which the holy prophet moses declareth , deut. . . when he expresseth , that walking in all gods waies , is a consequent of feare , and the seruice of the lord a fruite of loue : and now israel , what doth the lord thy god require of thee , but to feare the lord thy god , and to walke in his wayes , and to loue him , and to serue the lord thy god. . he iustly calleth for our seruice , in regard of the relation that is betweene him and vs , as he is the lord our god and master , and hath authoritie ouer vs , to whom we owe simple obedience , and we are his seruants , to whome we owe of right our whole strength and seruice . now he becomes our lord , and we his seruants , not onely by right of creation and preseruation , but by expresse couenant , that as the iewes seruants were said to be their masters money , so we are not our owne , but bought with a price , . cor. . . our wages are set , and our promise passed , our earnest-penny receiued , and no other lord can lay claime vnto vs. . there is no creature exempted from the seruice of god : all creatures in their kind serue him , and much more ought man , to whom he hath appointed all creatures to serue him , and hath exempted him from the seruice of them all to serue himselfe alone . all the saints euer gloried that they were the seruants of god. the honourable mention of moses is , that he was faithfull in all the house of god as a seruant . and dauid saith often , lord , i am thy seruant , keepe thy seruant , &c. paul , peter , iude , the seruants of god. the angels professe themselues our fellow-seruants , and are called ministring spirits sent forth for the heires of saluation . adam in innocencie was not exempted from this seruice , but must serue god in dressing the garden , as a seruant his lord and master . nay , christ himselfe the second adam , was not onely styled the beloued sonne , but the righteous seruant of god , isa. . . . our talents , our gifts , our strength , our worke , our wages , all are his , receiued from him , and for him , and therefore must be returned againe vnto him in his seruice . quest. what is this seruice , which god requires at our hands ? answ. the seruice of god is either legall , or euangelicall . the former stands in a perfect conformity with the whole law of god , when the creature can present vnto god a personall and totall righteousnesse . of this kind is the seruice of the blessed angells . of the same kinde was adams in innocency . of the same was christs seruice , when he was made obedient to the death , that by the obedience of one , many might bee made righteous . this is that by which we shall serue god in heauen , when wee shall once againe recouer perfect sanctification , and the whole image of god , which we haue now lost . this now we cannot attaine vnto ; yet wee must euer carrie it in our eye as our scope and ayme . euangelicall seruice is , when the heart beeing regenerate by gods spirit , and purified by faith , hath christs obedience imputed vnto it , which is accepted as it owne perfect obedience , and now endeauours to obey god sincerly in all things . in a word , that is euangelicall seruice , which is perfect in christ , begun and inchoate in vs ; in him complete , in vs sincere , and vpright , which is christian perfection . and to know this seruice the better , we will set down the conditions of it . i. it must be willing and free , a free-will offring : for hereby it is distinguished from the seruice of deuills , and wicked men , who are all subiect vnto the power of god , and doe him seruice in executing his will whether they will or no : but one thing it is to be subiected , another to subiect one selfe : the one is from an inward principle , euen the spirit of god , which reneweth the will , and makes it of vnwilling willing and pliable : the other is only by some outward force . the seruice of the godly resembles the angells in heauen , who are said to haue wings , by which their will and readines is figured in doing the heasts of god. dauid had not such wings to flie swiftly , yet he would runne in the way of gods commaundements so fast as the burden of flesh would suffer him . this condition our lord and sauiour commends vnto vs in his owne example , when he professeth it is his m●ate and drinke to doe the will of his father . . it must be hearty and sincere . rom. . . whom i serue in my spirit : not in body and ostentation , but in soule and sincerity ; not in hypocrisie and coldnes , but in soundnes and feruencie ; not coacted or compelled , but chearefully and without dispute . the apostle requires loue out of a pure heart , and a good conscience , and faith vnfeigned . and when the lord bids dauid seeke his face , dauids heart answereth , i will seeke thy face , psal. . . those that serue bodily masters , must not serue with eye-seruice , but as the seruants of christ , eph. . . how ? doing the will of god from the heart : and v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in simplicity of heart . what man can abide a seruant that deales deceitfully with him , if he know that he outwardly pretends seruice , but his heart is not with him , but he dissembles loue , truth , faith , and reuerence ? no more can god. men cannot see into the hearts of their seruants , but the lord doth , and cannot be deceiued . the fountaine of all our obedience must be a pure and sincere heart , or else , if the well-head bee corrupt , so are all the waters that issue thence . . it must be ruled and squared by god himselfe : for god must be serued as he will be serued , and not as we thinke good : for god knowes what is best , and what pleaseth him best . all obedience is to goe by rule , not our owne , or others , but gods. as the eyes of the handmaid is vpon the hand of her mistresse , so in our seruice must our eyes be vpon gods direction , psal. . . which is implied in that phrase luk. . . that we should serue him in righteousnesse and holinesse before him all the dayes of our life . an earthly seruant must not take vp his owne worke , nor doe other mens businesse , but depend vpon his owne masters mouth and direction . now god ruleth his whole seruice in respect of the . matter : . manner : . end . i. for the matter . whatsoeuer i commaund , that doe onely , saith the lord. thou shalt not doe that which is good in thine owne eyes , but what i commaund thee . and so we are taught to pray , thy will be done . ii. for the manner . it must be . absolute : . totall . i. absolute , without all condition on our part ; whereas all seruice to men must be conditionall . the reason hereof is , because god beeing holines it selfe , can commaund nothing but what is most iust and holy , but men may . ii. totall , both obiectiuè and subiectiuè . . it must be totall in respect of the obiect ; all gods commaundements , all which call for our obedience . partiall and delicate seruice , when we list , or at leasure , as the retainers of great men on feasts dayes , is not that which liketh him , but a constant diligence in all his commandements , and a conscionable endeauour in all . generall seruice was holy dauids aime , psal. . . then shall i not be confounded , when i haue respect to all thy commaundements . not that we can perfectly serue him , vnlesse we were perfectly sanctified , but , that we must make conscience of all gods commaundements , euen the least . . it must bee totall in respect of our selues : we must be wholly employed in his seruice , in all our parts and powers , the whole heart and all the strength is here challenged . wherein there is a notable difference betweene the seruice we owe to god , and that to men : we are to be seruiceable to men onely in part , not wholly ; for the soule and conscience are not subiect to men , which god especially taketh vp and lookes for : gods priuiledge it is , to be the father of spirits : for although we take our bodies from our parents , yet our soules are immediately from god : men therefore haue no power and authority ouer our soules , but god hath power both ouer soule and body , and is the lord of our conscience and spirit : and therefore of due must we subiect our selues wholly in his seruice . iii. god ruleth his seruice in respect of the ende , which is twofold , intentionis & termini . . the proper aime and end of our seruice must be , . gods glory directly . if all our seruice of men must be for god ( as we saw it must ) much more must gods immediate seruice . . the good of our brethren and of gods church , which we must not scandalize , but build vp : for god will be serued in our seruice of men . . we must serue our god without end : he requires such an heart in his people , as to feare him alwayes , deut. . . and . . thou shalt serue the lord , and cleaue vnto him . we allow not our seruants to cast vp our worke , and make holyday at their pleasure : much lesse must gods seruants thinke it lawfull at any time to giue any seruice to satan , sinne , lusts , the world , or any creature against the will of the lord. this should prouoke vs to tender vnto god this seruice with heart and good will , thus squared by god for the matter , manner , and ends of it . the apostle ( eph. . , , , . ) perswadeth seruants to obey their masters according to the flesh , by three arguments , all which are much more strong to perswade our seruice to our master in heauen : first ( saith hee ) it is the will of god ; gods institution , and the ordinance of christ. it is enough for a seruant to know that such a thing is the ordinate will of his owne master . the second reason of the apostle , is taken from the honour of their seruice , that in seruing men they serued the lord christ , which was an honourable thing . now we serue a great lord , & as good as great . if a seruant were bound to a wicked and froward master , he must obey him in all lawfull things : how much more are we to yeeld seruice to so good a lord , who can commaund nothing but that which is most iust , holy , and honourable ? he sets vs not about any base or ignoble seruice , to worke in bricke or clay , as pharaoh commaunded the israelites , but our worke is the practise of piety and righteousnesse , of prayer and praise . and besides , it is most beneficiall to our selues : for , what gaineth he by our seruice ? our goodnes reacheth not to him , to adde a graine to his perfection . psal. . . . i will take no bullocke out of thy house : for all the beasts of the forrest are mine , and the sheep on a thousand mountaines : if i were hungry , i would not tell thee . but it is our honour & profit ; as when a noble man takes a poore snake neere him to serue him , such a meane man is more honoured and pleasured , then the noble man to whom he retaines . the third reason of the apostle , is drawne from the expectation of reward or wages , which , if their masters should faile , god would not faile to repend vnto thē : knowing , that whatsoeuer good thing any man doth , that same hee shall receiue of the lord. now if the lord so liberally reward faithfull seruice done to meane , and euen wicked men , how rich and royall a reward giues he to the faithfull seruice of himselfe ? if gifts then may mooue vs to serue god , the lord truly saith , all these doe i giue thee , and more also , my christ , my spirit , my selfe , and life eternall . no man giues such wages , no seruant euer had such a pay-master . to these might be added sundry other motiues : as , . to serue god , is to raigne , and to be a king ouer the world , fleshly lusts , &c. and to suite with saints and angels . . god hereby becomes our protector , maintainer , and reuenger , as dauid often prayeth , lord , saue thy seruant , teach thy seruant , reuenge the cause of thy seruant , &c. . seruants of vnrighteousnesse meet with the wages of vnrighteousnesse . . all our comfort in crosses and afflictions stands in our seruice of god , and a good conscience , or else wee haue none . . to feare and keepe his commaundements , is the whole dutie of a man , and that which makes him fully happy . notes of a good seruant of god. . labour to know the will of the lord , which he hath reuealed in his word , as dauid prayed , psal. . . for in the scripture he hath laid out our worke for vs : and let vs expect our calling to euery businesse there : let vs be ready to heare , not lightly absent , nor present for custome , but conscience . . let vs serue him in affection , and be glad to doe any thing to please him , and grieue when we faile either in doing that we should not , or in not doing that we ought , or not in that manner that may please the lord. . be euer imployed in his worke : how know i a mans seruant , but by his labouring in his masters businesse ? yee are his seruants , to whom ye obey , rom. . . and ioh. . yee are my disciples , if yee doe whatsoeuer i command you . if i see a man spend his time in the seruice of sinne , of lusts , of games , pleasure , the world , &c. i know whose seruant he is ; certenly he is not in the seruice of god , he is not in gods worke . . intend thy lords profit and glorie . a good seruant knowes his time and strength is his masters , and he must be profitable to him , and seeke his credit . it will be with euery seruant of christ as with onesimus , philem. . beeing conuerted : howsoeuer before grace he were so vnprofitable and pilfering , as he was vnfit for any honest mans house , and much more the house of god , yet now he profits the lord , and credites him , and takes not his meat , and drinke , and wages for nothing . . a good seruant sets forward his masters work in others , he will prouoke his fellow-seruants , and not smite and hinder them as the euill seruant did ; he will defend his lord , hee will venture his life for him , he will stand also for his fellow-seruants while they are in their masters busines ; he will be a law to himselfe , if there were no law , no discipline ; he will not idle out his time ; his eye is vpon the eye of his master , his minde vpon his account , his endeauour to please him in all things . vers . . then the deuill left him , and behold , the angells came and ministred vnto him . hauing by the assistance of god now finished the two former generall parts of this whole historie , which stood in the . preparation , and . the combate it selfe : we proceede to the third and last , which is the issue and euent of all , which affordeth vs the sweete fruite and comfort of all our sauiours former sufferings from sathan , and of our labours and endeauours in opening the same . in this issue two parts are to be considered : . christs victorie : . his triumph . his victorie and conquest , in that the deuill left him . his triumph , in that the angels came and ministred vnto him . in both which shine out notably the markes of his diuine power , which euen in all his lowest abasements did discouer it selfe to such eies as could see it , and gaue shew of a person farre aboue all that his outward presence seemed to promise : as for example : his conception was by the holy ghost : his birth as meane and base as might be , but graced with a starre , and the testimony of angells : and his circumcision with simeons . his baptisme performed by iohn in iordan , but graced by his fathers testimony , and the spirits descent in a visible shape of a doue . h●s ciuill obedience causeth him to pay tribute , but he sends for it to a fish . his person was called beelzebub , but beelzebub confesseth him to be the son of god. at his passion , what greater infamie then to be hanged betweene two theeues ? what greater glorie then to conuert and saue one of them ? at his apprehension , they that tooke him fell backward to the ground , ioh. . . in death he trode vpon deaths necke : and being shut vp in the graue , he opened it . so here he is carried and recarried in the hands of the deuil , but as one weary of his burden , he is forced to leaue him on the plaine field , and to giue vp the bucklers , because a stronger then he is come . this is the great mysterie of god manifest in the flesh , . tim. . . in the victory of christ , consider three things . . the time when the diuell left him , then . . the manner , hee departed from him . . how long he left him , and that is in luke , for a season . then ] this particle may haue reference to three things : . when the temptations were ended , saith luke , namely all those which his father had appointed him to endure at this time in the wildernes . for as the son of god knew how much to suffer , so satan would not giue ouer till he had spent all his powder , and had exercised all his malice in these most hellish temptations , wherein he vsed all his skill , strength , and malice , if he might possibly in this seed of the woman ouerthrow all the sonnes of men , and in the head kill all the members . whence we may obserue the obedience of the sonne of god , who stood out resolutely , and departed not the field at all , nor expected any rest , till all the temptations for this time were ended . christ could haue confounded satan in the beginning of the temptations , and so haue freed himselfe from further molestation : but he continues , and abides all the triall to the end . and why ? . his loue to his father made him submit himselfe to the lowest abasement , euen to the death of the crosse , and refuse no difficult seruice for which his father sent him into the world , of which this was a principall . the speech of dauid was most proper to this sonne of dauid , behold , here am i , let the lord doe with mee euen as he will. in his greatest agonie he said , not my will , but thy will be done . for , he that loueth god , his commaundements are not grieuous to him . . his loue to his church made him stand out the vttermost perill in this dangerous combate . eph. . . christ loued his church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and exposed himselfe for it , and made himselfe liable to all wrongs and dangers for it , as a louing husband steps betweene his wife and danger . . hee persisted in the combate to teach vs to hold out after his example in temptation , and to expect freedome from temptation when we haue endured all , but not before . it is absurd to expect the victory before the field be wonne . . to comfort vs his members , in that he hath broken asunder all satans forces , and blunted for vs the edge and points of his most fierce temptations : for if this serpent had had more poison and venome in him , if he had had a sharper and more deadly sting , no doubt our lord should haue beene assayled therewith , and out of doubt he set all his seuen heads on work how to cast him down : but christ out-stands all , and the prince of the world found nothing in him . learne from christs example willingly and chearefully to obey god in the greatest temptations and trialls , euen to the ende of them . for , . we professe we are followers of christ , and herein he hath gone before vs in example , which is of more force then many precepts . . wee pray that there may be but one will betweene god and vs , thy will be done . these tryalls shall not be alwayes : yet a little while , and hee that shall come will come : they bee not so long as the deuill will , but as god hath appointed . . the temptations of the godly are best at the end : we haue heard of the patience of iob ( saith the apostle ) and what end god gaue him . blessed is the man that endureth temptation , iam. . . this also reprooues such as make more hast for their peace then good speed . they would haue canaan before the canaanites be subdued , nay before they step into the wildernesse : whereas the crowne is not giuen before the strife , but to those that striue lawfully . who be they to whom christ promiseth a kingdome , to eate and drinke at his table , and sit on seates with him , but to those that continue with him in temptation ? luk. . . and , reu. . all is promised to him that ouercommeth : and , bee faithfull vnto the death , and i will giue thee a crowne of life . we are in the church militant , beset with our enemie● so long as we liue , and can we expect victorie without blowes ? or thinke we our selues safe and free , when we haue stood out one skirmish , or two , seeing our enemies are aliue , & euer renewing the assault ? no : let vs resolue to the contrary with the apostle , and say , i haue fought a good fight , i haue finished my course , i haue kept the faith , from henceforth is laid vp for me a crowne of glorie , which the righteous iudge shall giue me at that day . wages are giuen at the end of a work , and an earnest onely in the beginning . let vs hence comfort our selues : for so soone as the temptation is ended , we shall be deliuered . when abraham had a bloodie knife in his hand , and was stretching it out to kill his sonne , gen. . . god bids him stay , he had been tempted enough , now his comfort returnes , his isaac , his ioy is preserued . there is but an houre for the power of darkenesse , and after that comes light . be content when god ecclipseth thy light , and thou seest thy selfe beset with darkenesse , waite a while , make not haste , though the lord tarrie , he hath not forgotten thee , nor his promise : the patient abiding of the iust , shall not alwaies be forgotten . matth. . . when the disciples had been long tossed with waues , and the shippe was full of water , and they expected present death , then christ awakes , and rebukes the storme , and there was a great calme : but he had no sooner rebuked the winds , but he rebuked their diffidence . lastly , as christs temptation shewes what condition we are subiect to , so his victorie assures vs of ours , and shewes what shall be the end of our temptations . in mens battels the victorie is doubtfull , here it is certaine ; in them the stronger for the most part ouercomes , here the weaker , because they are armed with the same power as christ was . here is a difference between the godly and the wickeds temptations : god leads the wicked into temptations , and then leaues them ; he leads the godly in , but he leads them out also . ii. then the deuill left him , ] namely , when he had been euerie way resisted , when he could fasten nothing vpon the son of god , when neither penurie and want , nor temptation to vaine-glorie , nor to couetousnes could mooue him , then he giues ouer . whence obserue , that the way to make satan flie , is strongly and stoutly to resist him . iam. . . resist the deuill , and he will flie from you : . pet. . . . your aduersarie the deuill goeth about as a roaring lyon , seeking whom he may deuoure , whom resist stedfast in the faith : eph. . . giue no place to the deuill . . that which hath been in the head perfectly fulfilled , shall be also fulfilled in the members , seeing the resistance of christ was not onely for himselfe , but for his members . let no man say , it is true , the deuill is that strong man , but christ is stronger then hee , that bindes him and makes him flie ; but alas ! what is that to me a weakling , who dare not looke my enemy in the face ? for as our sauiour comforted his disciples against the malice of the world , so also may we be comforted against the malice of the deuill : ioh. . vlt. be of good comfort , i haue ouercome the world ; which had been but a cold comfort to them , had not they shared with him in his owne victorie . which is also infinite in power , and in time . . the promise of god is , that if we resist satan , he shall flie : by vertue of which promise the deuill is ouercome and put to flight , by the weakest member of christ , manfully resisting him : for it is not the strength or worthines of our resistance that can daunt the deuill , but because god hath promised to tread downe satan vnder our feet , rom. . . therefore by resisting we must tread vpon him , not that our resistance is a cause , but onely a meanes , in which god giues victorie . god promised israel the land of canaan , and power to subdue all those nations then possessors of it ; by vertue of which promise , if fiue kings at once rise vp against ioshua , he must tread vpon all their neckes : it was not their power that did this , though they must vse means , and raise all their power against them , but gods promise : say not in thine heart , by my owne hand , or strength , or wisdome , haue i taken this good land : no , it was because god loued thee : it was the land of promise . so here . . satan cannot but flie if he be resisted , because he is a conquered enemie , spoyled of his weapons which were most mortall : and not onely conquered in christ our head , but in vs his members : for to whom was that promise made , but to the church , that the seede of the woman should bruise the serpents head ? so as his head is broken to mysticall christ , whole christ both the head and the members ; let him now nibble at the heele , and hiffe , and gape , and flie vpon them , he cannot hurt them , because his sting is taken away . now what can conquered enemies doe if they be still resisted , but flie . . the battell which we fight is the lords , wherein he will not bee ouercome : the strength is the lords , who is mighty in battell . what was the strength of dauid to goliah ? but when hee comes against him in the name of the lord , a small and weake resistance ouerthrowes him . our armour is the lords : put on the armour of god. and it is armour of proofe : it were a disgrace to his workemanship if it should euer be found slight or insufficient . our cause is the lords , a contention for the faith : fight the good fight of faith , which shall preuaile against all the gates of hell . our captaine was neuer ouercome , nor can be , nor any one of his fellowes : for they are all members of that body , whereof he is the head ; and can a head able to saue the body , suffer it selfe to be dismembred of any one member ? our aidars and assistants that come in to help vs while we resist , are the angells who haue a charge to keep vs in our wayes , and giue vs strength and victory : they bee too strong for satan and all his powers , and they be more that be with vs then they against vs. obeict . but are not many of gods children not onely sore thrust at , but euen ouercome in temptation ? nay , and doth not experience shew , that the more the child of god resisteth , the more satan assaulteth him ? and doth not another experience teach vs , that the lesse he is resisted , the sooner he flies , and is lesse troublesome ? answ. god in great wisedome suffers satan to molest his deare children , and infest them with long and strong temptations , and many times to foile them , and to renew his temptations , and the battell day by day : . for their humbling and exercise ; the lord destroyed not all the canaanites before israel , but left some people to hold them battell , least they should grow secure , iudg. . . and to teach them battell : and paul must be buffeted by satan , least he should be exalted by the multitude of reuelations . . to make them more watchfull of their graces , and keep close their faith , hope , loue , patience , &c. as when robbers and pilferers are abroad , men shut vp and locke their goods within ; so here . . to magnifie his owne glory , who manifests such power in such weaknesse , and seasonably sets in for their safety and victory , when in their sense they are vtterly lost . but , . satan neuer ouercomes him that resisteth ; he may foile him and beate his weapon to his head , yea he may send him halting away with iaacob so long as he liues ; yet at length he shall ouercome , if he hold on his resistance . . satan indeed often assaulteth where he is much resisted : for he will still renew the battell : sometimes in strong christians , whom the lord presseth forth as the leaders in his battell , for , strength is for the warre . iob resisted , but was still assaulted , because his measure of strength was such as was to be a patterne to all ordinary men . our lord had resisted satan once and againe , but till now he flies not , because he was to be the generall of the field , on whom all must looke as an example , and for direction . but the issue is , that satan shall flie at length , and the longer and stronger his temptations are , the more god glorifieth himselfe both in the victory of his seruants , and confusion of the deuill , as we see in both the former examples . sometimes he fiercely assayleth weaker christians , who are easilier pulled from their holds for want of knowledge , iudgement , or resolution : these he thinkes will be tyred out with importunity , and he hopes to force them to yeeld at length . and surely many weaker ones inuite satans temptations vnawares , which toile them worse then death , because they are so flexible ; satan sometimes heares them speake in his owne language , thou art an hypocrite , a great sinner aboue all men ; sometimes he sees them vse his weapons against themselues , and so giue way to the aduersary in stead of resisting , whereas stout and manfull resistance would speedily procure their peace : sometimes for want of iudgement they are not able to distinguish of satans sinnes from their owne , but carrie themselues as they would take vpon themselues the deuills reckoning . alasse ! all this inuites him , and makes him wellcome . but here let the weakest beleeuer know , that if he resist lawfully , he shall carry away the victory , let his resistance be neuer so weake , and this shall make for gods greater glory , and satans greater confusion , that he is not able to stand out the field against the weakest of them , whom he may seeme to scorne . it was a great confusion , that satan was not able to stand against christ himselfe : but that he shall not be able to stand against a sinner , a worme , which turnes againe in the name of christ , is greater confusion then the former . . whereas satan seemes quiet where he is least resisted , it is no maruell , his kingdome is not diuided against himselfe . what need a captaine bend his forces against a towne , which hath deliuered vp it selfe into his hand : what need he set bulwarkes and cannon-shot against those walls and gates which are willingly set open ? when the strong man keepes the hold , all things are at peace . but a miserable peace it is , to runne from vnder the colour of the prince of peace , to goe so peaceably and gently to the dungeon of eternall darkenesse . this may comfort the child of god , that he shall outstand all his temptations : it is not onely possible for him to ouercome the deuill , and put him to flight , but also certaine . for , the iust man falleth seuen times a day , but riseth againe , prou. . . and why ? . because gods election is eternall , and vnchangeable , and his foundation sure . . because of christs prayer , that our faith might not faile . . because the godly man hath built his house on a rocke , against which the windes may blowe , and the floods beat , but it shall stand : and he is set into that head , who ouercame the tempter that he might ouercome him also . . because of the promise , that god will not forsake his child ouerlong , but supply strength for the combate , and giue a gracious issue . and temptation preuailes onely when god addes not a second grace , but standeth a farre off . obiect . but was not dauid ouercome with temptation ? answ. yes iustly when he remitted of his watch and resistance ; but this was neither totally nor finally . the reason is , because god puts a man into the hands of the deuill two wayes : . absolutely : . with limitation . absolutely , as when his iustice giues vp a wicked man to be wholly ruled at his will , and caried headlong to destruction . with limitation , when a man is put into his hand to preuaile ouer him to a certaine measure , as iob , and our sauiour to be in these temptations carried and molested , to a certaine measure of time and vexation . thus the lord sometimes for a time leaueth his owne children into the hand of satan , so as he may tempt them , and preuaile ouer them to the committing of fearefull sinnes , as we see in dauid and peter , which sinnes often blinde and harden them , and damp their conscience , that for a time they see no displeasure of god , but lie secure and impenitent , as dauid well nigh a yeare . but all this desertion of god was to a certaine measure : at length the cloud was gone , the mist dispersed , the light returnd , satan resisted , and forced to flie away . and this is the ground of that prayer of dauid , and the saints , lord , forsake me not ouerlong : not fearing that the lord would quite take away his grace from him ( as the violent lutherans teach ) but that he should not withdraw his second grace ouer farre , or ouermuch : which prayer is grounded on a promise of god , by vertue whereof we may conclude , that the battel of beleeuers is not for the ouerthrow , but the exercise of their faith . this should stirre vp the christian to chearefull resistance , which is the condition of satans flight . obiect . alasse , he is a spirit , i am flesh : which is great aduantage . he is a legion , i am but one man , he can oppresse me with number . he is a principallity , as strong as a roaring lyon , i am a weake worme . he is subtile as a serpent , i am foolish and vnwise . he is cruell and fierce , how can i haue any heart to resist him ? answ. . there is in euery christian a spirit stronger then he , ioh. . . . there be more with vs then with him , . chron. . . feare him not . . hee is mighty , but what can a strong man beeing disarmed doe ? . he is subtile , but in our lord are treasures of wisedome , and he is made wisedome to vs of god , . cor. . . . he is cruell , but what hurt can a lyon doe beeing in chaines , or a grate ? secondly , in thy resistance striue lawfully : how ? two wayes , . by good meanes . . in a good manner . first , the meanes of resisting the deuill must not be such as are of the deuills owne deuising , as crosses , reliques , holy-water , exorcismes , nor seeking to witches and sorcerers , which is to cast out the deuill by beel-zebub : but by meanes appointed by our captaine who was best acquainted with this warre ; as , . the word of god , the holy scriptures , by which christ made the deuill flie , and so must we : . ioh. . . i write vnto you young men , because ye are strong , and the word of god abideth in you , and ye haue ouercome the deuill : which plainely sheweth , that not by spells and charmes of scriptures , but by the abiding of it in the heart , to rule and order the life , satan is ouercome . satan is subtile , but the word giueth wisedome to the simple , which ouercomes his subtilty . . faith in gods promises , . pet. . . — whom resist stedfast in the faith ; christ here sets himselfe stedfastly in the word of his father , and so conquers the deuill . the victory that ouercomes the world , is by faith to leane on the promises of god. faith keeps in sight christ our victorious captaine , and sets the crowne of life in our eye , which is laid vp for them that are faithfull to the death . . prayer ioyned with fasting and watching . christ entring this combate armed himselfe with fasting , watching , and prayer , for many dayes together . dauid when goliah drew neere , tooke a stone out of his scrip , and smote him in the forehead that he fell downe : this stone that ouerthrowes the hellish goliah , is prayer . while moses hands are lifted vp , all the armies of the amalekites flie before israel . and s. iames in his epistle tells vs , that if we would resist the deuill , we must draw neere god , c. . v. . and neuer do we draw nearer god , then in effectuall and feruent praier . let the disciples vse any meanes without this , the deuill will not flie ; whereof if they aske the reason , christ tells them , the deuill is not cast out but by fasting and prayer . . the practise of true godlines , and resolution against all vnrighteousnesse . righteousnesse is called a brestplate , eph. . . which is not onely that imputed righteousnesse of christ , but that inherent righteousnesse of our selues , which is the studie and endeauour in a godly life : and the apostle iames among other directions in resisting the deuill , c. . v. . giueth this for one , cleanse your hearts yee sinners , and purge your hearts yee wauering minded : and the reason is good , seeing by euery sinne and lust being nourished satan is let in , and the yeelding to any corruption is to giue him so much ground , in stead of beating him out of our borders . he that is in a fight , abstaineth from whatsoeuer would hinder him , . cor. . and therefore from sinne , which presseth downe , and hangeth fast on . let vs meditate on that law , deut. . . when thou goest out against thine enemies to fight , abstaine from euery euill thing . for this weakens vs , and turnes god against vs , and driues his good angels from vs. . gods spirit : bee strong in the lord , and in the power of his might : our owne strength will easily be turned against vs , our own counsells cannot but cast vs downe . god resisteth the proud , and assisteth the humble . as therefore moses said to israel at the redde sea , beeing naked and weake , not knowing what to doe , so may we in this case , stand still , feare not , behold the saluation of the lord : greiue not the spirit , nor quench his motions , who is the spirit of power , of wisedome , of fortitude and counsell , of strength and direction : and goe forth in the boldnesse of that spirit , as ier. . . the lord is with me like a mighty gyant , therefore mine enemies shall be ouerthrowne , and shall not preuaile , but shall be mightily confounded . secondly , the good manner of resisting the deuill that he may flie , is this : . resist the first temptation , and breake the serpents head , dash the heads of babylons brood against the stones . wise men will not let the enemie come neere the walls , or the gates , much lesse into the market place . it is a great aduantage to giue the foyle at the first onset . giue no place to the deuill , giue sinne no roome in thy heart , or if satan inwardly suggest any , there close it vp , let it die and neuer come out , as a man that hath a serpent in a vessell , stops it vp and there it dies . . resist the least euill motion , contemne not the least temptation , for sathan can tell how by one graine of poyson to kill the soule , and by one dead flie to corrupt a whole boxe of oyntment . the weakest man , yea or woman is strong enough to kill a sleepy sisera . the weakest temptation is too strong for a carelesse and secure aduersarie . eue should haue resisted satan in an apple , and lots wife in a looke . no sinne is so light and venial , that is not worth resistance . for satan can vse small sinnes as the fisher vseth small haires to hold the fish as fast , or faster then greater tackling , and secret sinnes to doe more harme in the soule then open . . resist stoutly and manfully : if he pull one way , pull thou the other , for so doth he that resists . if he tempt thee to pride , incline thou so much the more to humilitie . if he mooue thee to reuenge , prouoke thy selfe to meeknesse and patience . if he tempt thee to earthlinesse , bend thou thy selfe so much the more to heauenly-mindednesse : and thus thou shalt beat him with his owne weapons , and take off goliahs head with his owne sword , and all his gaine in tempting thee , shall be to set thee faster and nearer vnto god. . resist constantly to the last : though thou be sore assailed , and ready to forsake the field , yet resist stil though neuer so weakly . consider that christ promiseth a place on his throne onely to him that ouercommeth , reu. . . & that there is no safetie in flying , no peice of armour appointed for the backe . if thou beest greatly straightned , send satan to the crosse of christ , there he shall receiue an answer : but rather die manfully then flie cowardly . by flying thou loosest the victory , by dying thou canst not . . resist after victorie , when satan seeemes not to resist ; hold on thy harnesse , and expect the enemie when he seemes absent ; perhaps he faines himselfe foyled , when he is but renewing his assalt , or as a pyrate hangs out a flag of truce to board vs , or dissembles a flight to drawe vs out of our holds , and then hath an ambushment against vs ; and this is his sorest fight : or he will seeme to yeeld the victorie to them , whom he knowes cannot tell how to vse it , but either they will growe proud of it , or secure and lay off their watch , and then , whom he could not in warre ouercome while he was resisted , in their peace he spoyles them , when they thinke he needs no resistance . this reprooues the idle conceit of men , who thinke to be safe from the deuill without resistance ; as , . many ignorant men , who will spit at the mention of the deuill , and blesse themselues from the fowle fiend , and yet are sure enough in his power : these neuer knew what it meant to resist the deuill ; they want knowledge in the word , and are willingly and wilfully ignorant ; they want faith , and neuer inquire after it ; they liue according to nature , and the fashion and custome of the times , are ordinary swearers , and sabbath-breakers , and worldlings , and they thinke it was neuer wel since there was so much preaching . and for the spirit of god , if he were not present to restraine them with common grace , it were no liuing neare them ; but for the renewing of the spirit , to set them out of satans power , and the corruption of their owne sinnes , he is so farre from them , as they may say truely with iohns disciples , act. . . we know not whether there bee an holy ghost or no. alas , how pitifull is the state of these men , who thinke satan is fled from them , when he is their onely counsellour and familiar , ruling them at his pleasure ? . many that thinke to resist the deuill , but they are loath yet to disease either him or themselues : yet a little while they wil hold their sinnes , they would faine prouide for their wiues & children , and rise to such an estate , before they giue vp their couetousnesse , vsurie , deceitfull and iniurious courses : they will leaue their voluptuous and adulterous courses , when they are old , that is , when these sinnes must needs leaue them ; they will repent of their sinnes when they die , they would be loath to carrie them to gods iudgment with them ; but so long as they liue , their sinne shall liue with them . fie vpon such madnesse : are old decrepit men fit for the field ? is a man vpon his death-bed a fit man to master a gyant ? shall a man so be-foole himselfe , as to thinke that then he can easiest resist the deuill , when his power is least ? no , no : satan will now triumph and trample vpon his spoile ; hee knowes well , that not one of ten thousand lets his sinne liue so long with him , but his repentance dies with him also . . others dreame of a victorie ouer the deuil , and they are safe , but they are not so strict as not to yeeld some equall conditions to their aduersary , they care not to giue a little place vnto him . they are no great swearers by great oathes , but now and then they may forget themselues , and say by god , or faith , or ●oth , &c. nor great gamesters that liue by gaming , but now and then sit out a number of houres together , to spend and passe away their times . nor great drinkers , but onely giue satan aduantages by running into such companie and houses as they be prouoked to drinke a little more then they need . nor open contemners of the word and prayer , to speake against it , and make their minds knowne ; but they cannot abide this strictnesse at home . is not the church the house of praier ? nor knowne adulterers , they are honest of their bodies , but their eies are full of adultery , and their mouthes ful of obscene filthy speeches , yet they say they thinke no hurt . this is to dally with the deuill , as friends at foyles , that haue capps on the points of their rapiers , for feare of hurting one another . here is no spirit ruling , but he that rules in the world . the deuill flyes not for such a resistance . iii. then the deuill left him , ] namely , when christ bade him be gone . whence we may note ; that , the power of christ is such , as all the deuills in hell are not able to resist . if christ bid the deuill auoide , euen then at his word he must be packing . mark. . . he charged the vncleane spirit to come out , and enter no more into the man , so as the deuils cryed for griefe and anger : mark. . . a whole legion of diuells submissiuely entreat him not to torment them . and this was not onely so in it selfe , but in the knowledge of all the iewes , who brought all that were possessed with diuels , and he healed them : matth. . . the canaanitish woman seeking to christ for her daughter that was possessed , acknowledged thereby that his power was aboue all the deuills : and our lord most notably in that storie manifesteth his power ouer them , who beeing absent from the maid , and did not so much as speake to the deuills , yet they obeyed his will , and could as little withstand his power being absent as present . now more distinctly to know this power of christ , we must vnderstand that it is either twofold , . of his essence , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : or . of his office , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the former , is the omnipotencie of christ , as he is god equall with the father , and the holy ghost : for as his essence ( as the sonne ) is the same , so is his power , an absolute , creating , sustaining , and commanding power , ruling all creatures , and ouerruling in all things . the latter , is the power of his office , as he is mediatour and king of his church : and this power differeth from the former : . in that it is a power receiued , matth. . . all power is giuen me in heauen and in earth : phil. . . god hath giuen him a name aboue all names : whereas christs power , as god , is not receiued , but his owne proper power beeing god. . that power is essentiall , infinite , and incommunicable to any creature : this is personall , communicated by dispensation of grace , after a singular manner vnto christ , as god-man , and our mediatour . . that power is immutable , vnchangeable , euerlasting ; this power shall after a sort be determined : for he must giue vp his kingdome to his father , . cor. . . not that christ shall euer cease to be a powerfull head of his church , nor that he shall cease to raigne with his father for all eternitie : but look as the father now doth not rule the church , namely as mediatour , but the sonne ; so the sonne shall not then rule his church in the manner , as he now doth , as mediator , but in the same manner as his father shall . now he rules and puts forth his power in fighting against his enemies , but then all his enemies shall be ●roden vnder his feete , and made his footstoole . now he manifesteth his power in gathering a church by the word and sacraments , but then all the elect shall be gathered . now at his fathers right hand he puts forth his power in making intercession for vs , but then he shall intercede no more for vs. at the ende of the world , he shall declare his mighty power , in raising all the dead , and sitting on iudgement on them ; but then there shall be no more need of this power , when death shall be swallowed vp into victorie , and a finall sentence is giuen on all flesh . so as christ shall not raigne as now he doth , but as his father . whence it followeth , that the power by which christ subdueth the deuills , is not onely that essentiall power of his diuine nature , but the power of his office , whereby euen in our nature and flesh , he subdueth them . and this power may be distinguished according to the subiects into two kinds : first , that power by which he sweetly ruleth the church as the head the member● , or a king his subiects : and this is either directiue or coerciue . secondly , that coercitiue and iudiciarie power which he exerciseth against his enemies , wicked and vngodly men , as a king against rebells and foes to his state and person . and this power is properly raised against the deuills and his instruments , against which they cannot stand . . christ was prophecied to be the seed of the woman that must bruise the serpents head : which prophecie plainly shewes , that christ as mediatour in our flesh , must disperse all satans forces planted against vs ; and for this end the sonne of god appeared , to destroy the workes of the deuill : and the worke doth properly and singularly belong vnto christ , although the fruit and benefit of it by communication of grace flow vnto the church , as the body of christ. obiect . but did not others beside christ command the deuills ? act. . . when philip preached in samaria , vncleane spirits crying came out of many : and act. . . paul turned about , and commanded the vncleane spirit to come out of the maide . answ. . christ did it by his owne power , they by his . . the power of christ is one thing , faith in his power is another ; they did it not so much by power , as by faith in this power : whence s. paul chargeth the fowle spirit , in the name of the lord iesus christ to come out . . common men were able to discerne a difference betweene christs power and others in casting out deuills : mark. . and luk. . . feare came on them , and they said among themselues , with authoritie he commaunds fowle spirits , and they come out ; that is , by his power and diuine authoritie , and not as other exorcists did . . he did worke his as a person that was god , other his disciples as persons with whom god was , working and confirming the doctrine with signes and wonders that followed , mar. . vlt. . all things are giuen him , and put vnder his feete . ioh. . . the father loueth the sonne , and hath giuen all things into his hand . hebr. . . thou hast put all things in subiection vnder his feete . and as if that were not plaine enough , he setteth in the next words a large comment vpon it . and in that he hath put all things in subiection vnder him , he left nothing that should not be subiect , onely except him which did put all things vnder him , as it is , . cor. . . so as it is plain , that excepting god himselfe , nothing is not subiect to christ as mediatour . now this may be enlarged by a speciall induction of all things . angels are subiected to his word : . pet. . . — to whom angells , and powers , and might , are subiect : with a reason , for he is the lord of the holy angells , and set farre aboue all principalities and powers , eph. . . vnreasonable creatures heare his word , and obey him : luk. . . who is this that commands the winds and the seas , and they obey him ? diseases obey him : to the leper he saith , i will , be thou cleane : and he is cleane immediately , matth. . to the lame man he saith , take vp thy bed , and walke , and he doth so , matth. . . he meetes a blind man , ioh. . . and bids him goe wash in siloam , and hee comes againe seeing . yea , death it selfe heareth , and departeth at his word , ioh. . . at that word lazarus came forth , bound hand and foote : and the time commeth , when they that are in the graues , shall heare the voice of the sonne of god , and come forth . in one word , the apostle ascribeth to christ , that he is able to subdue all things to himselfe , phil. . . all creatures , all enemies , sinne , sathan , the graue , hell , death , damnation , and whatsoeuer resisteth his glory in himselfe or any of his members . . christs kingdome must be set vp against , and aboue all the kingdomes of the world . dan. . . the little stone cut out of the mountaine without hands , breakes in peices the clay , the iron , brasse , siluer , and gold : that is , the kingdome of christ shall breake all those great kingdomes ; and the god of heauen raiseth a kingdom to his sonne , which shall neuer be destroyed : and therefore for the vpholding of this kingdome , he must be inuested with power , which neither the tyrants of the world , nor the god of the world can euer preuaile against . for neuer were all the kingdomes of the world so opposed by the world and the deuill , as the poore kingdome of iesus christ : but this power of christ is as an hooke in nebuchadnezzars iaws , and a chaine in which he holdeth leuiathan , limiting him how farre he shall exercise malice against the church , and no further . . christ as mediator was to performe those workes , which no other creature could euer doe , and therefore was to be endued with such power as no other creature could be capable of . hence he prooueth himselfe to be from god , ioh. . . if i doe not such workes as no other man euer did , beleeue mee not . where he speakes of his miracles , which , in respect of the manner and multitude neuer man did the like in his owne name , nor so many . to which adde those great workes , of raising himselfe by his own power from the dead , rom. . . of satisfying gods iustice for mans sinne , a worke aboue the reach of men and angells . of meriting eternall life for all the elect , which must be an action of him that is more then a creature . of applying his merit , to which end he must rise from death , ascend and make intercession . of sending his spirit . of begetting faith , and preseruing his people in grace receiued . of leading them through death and the dust into his owne glory . these are such things as all power of meere creatures is too weake for . all the angells in heauen cannot doe the least of them . all the deuills in hell cannot hinder them . and hence christ is stiled the lion of the tribe of iudah , michael , the mighty god king of glory ▪ &c. this may be a terror to christs enemies : for such is his power as shall make them all his foot-stoole . doe we prouoke him ? are we stronger then he ? . cor. . . psal. . . those that will not be subiect to the rod of his mouth , shall be crushed with a rod of iron . therefore take heed of beeing an enemie to christ , or his word , or seruants : else thou shalt be reuenged euen in that wherein thou sinnest ; with the breath of his lippes he shall slay the wicked ; one word of christ , one ite shall turne them all into hell . is the power of iesus christ such in his base and low estate , as all the deuills in hell are not able to resist it , but if he speake the word they giue place ? how desperately doe wicked men goe on in sinne as if they were able to make their part good against him ? ioh. . . when christ but said i am he , presently his apprehenders fell to the ground . reu. . . they shall fight against the lambe , but the lambe shall ouercome . this is comfort also to the godly , in that christ as mediator in our flesh is armed with power aboue all our enemies , so as nothing shall hinder our saluation : not satan ; for the prince of this world is cast out ; he may haue vs in the mountaine , or on the pinacle , but he cannot cast vs downe . not sinne : christ hath powerfully triumphed against it on the crosse , hath fully satisfied for it , and perfectly applied that satisfaction to the forgiuenesse of sinnes . not death : christ hath powerfully foyled him in his owne denne , and trampled on him , saying , o death i will be thy death . not temptation : christ sits in heauen as a mercifull high priest , tempted once as we are , that he might be able to succour them that are tempted . not corporall enemies : he by his power ruleth in the midst of his enemies . laban shall not speake a rough word , nor esau hurt iaacob , nor saul hit dauid ; for he orders the thing otherwise . not the graue : for we haue the assurance of a glorious resurrection by the working of his mighty power , whereby he is able to subdue all things , phil. . . not hell it selfe : reu. . . i haue the keyes of hell and of death . in one word , not any thing present nor to come , nothing shall separate between christ and vs : none shall plucke vs out of his hands : for he hath purchased for vs , and maintaineth a mighty saluation , . pet. . . this teacheth vs to submit our selues to this power of christ , or else we are worse then senslesse creatures who all obey him , yea then the deuills themselues who did obey him . and then is a man submitted to it , when his eyes are opened to see what is the exceeding greatnes of his power in himselfe , beleeuing as the apostle prayeth , eph. . . therefore labour to finde christs sauing power in thy soule . quest. how may i find it in my selfe ? answ. . if thou canst finde the worke of faith in thee , a worke of great power , a supernaturall worke , beyond , yea against the strength of nature . what a worke of omnipotence is it to raise the dead ? yet a greater power is here , to bring in this life of god into him that is dead in trespasses and sinnes , resisting his owne raising : for so the apostle implyeth in that place , col. . . . if thou canst finde in thee the worke of sanctification , which is a worke of great power : . pet. . . according to his diuine power he worketh grace and glory . this second creation of a man goes farre beyond his first in power : there was nothing to beginne with , no more is here ; no life of god till god call the things that are not , as though they were : but there was a bare priuation , here is a resistance and rebellion , stiffe neckes , and hearts of adamant . hence regeneration is called a creation , and the regenerate new creatures : but a difficult worke , which god workes not alone , but god and man made one person , and not of nothing for nothing , as the former , but of worse then nothing , and for a price , euen the precious blood of the sonne of god. labour to finde this change in thy selfe by faith and holines . christ did neuer more manifest his power , then by raising himselfe from the dead : and thou canst not haue a surer argument of christs power preuailing in thy soule , then by getting daily out of the graue of sinne , and moouing according to the life of god. so soone as christ had called lazarus out of his graue , he bade loose him and let him goe ; and if thou findest the bands of death , thine owne sinnes loosed , forsaking thy owne euill wayes , it is a signe that christ by a powerfull word hath quickned thee . therefore put on s. pauls minde , phil. . . who counted all things dung to know the vertue of christ his death . . a mighty worke of power in christ is , to gather his church out of all peoples and nations , and to bring them within one roofe , though they were neuer so dispersed and alienated one from another , and to knit them by faith to himselfe the head , by loue one to another , and by his own discipline to conforme them to his owne gouernment . it neuer cost all the monarchs in the world so much strength and power to settle their kingdomes and people in peace vnder them . doest thou then finde thy selfe brought into the number of gods people ? doest thou loue them entirely for gods image and goodnes ? art thou seruiceable to euery member , and that in the head ? here is a power put forth that hath reconciled the woolfe and the lambe , the child and the cockatrice . but if thou carest not for christs ordinances and discipline , his lawes are too strict , thou must haue more liberty then he affoards , if thy affections be rough and stirring against gods children , thou hast not yet subiected thy selfe to christ. . a mighty worke of power in christ was , that he was able to foile temptations , and stand out against all hellish powers , so that the deuill found nothing in him : now findest thou the power and strength of christ in the spirituall combate ? doest thou chase satan afore thee , and the whole band of his temptations ? wouldest thou refuse a whole world rather then sinne against god , or gratifie satan and thy selfe with the least displeasure of him ? all the power of christ was set against sinne , and satans kingdome : and if thou hast part in this power of christ , it abolisheth sinne in thee , and strengthneth thee with full resolution against all sinne . . a mighty worke of christs power is , to enrich his children with all necessarie graces tending to saluation , and to lead them into the fruition of their eternall inheritance . it cost ioshua some labour before he could bring israel into the good land that abounded with good things : it cost our ioshva more . findest thou this fruite of christs power , that thy face is set towards heauen ? and is it with thee as with those that entred into that good land , who tasted of the fruits aforehand ? hast thou receiued the first fruits of the spirit ? doest thou grow in grace ? doest thou with patience expect the promises , and beginne the heauenly life already ? hast thou hope , ioy , loue of god , zeale for god , constancie in the truth ? for these are purchased by this power of christ. then here is a creating vertue put forth , a fruit of christs mighty power , magnifie this grace of god , and hope for the accomplishment and finishing of the same worke by the same power , the which shall preserue thee to saluation . . a mighty worke of christs power was , the perfect fulfilling of the law . whether doest thou partake in this power ? art thou perfect in the way , sincerely obeying god in all his commaundements ? doest thou subiect thy selfe to the law as the rule of thy law ? doest thou aime at the perfection thereof ? christ loued his father with all his heart , and his neighbour as himselfe , yea aboue himselfe : and if this power of christ preuaile with thee , this will bee the scope and aime of all thy actions . for though the obedience of the law be not necessary to iustification , yet it is requisite to sanctification . . another worke of christs power was , that it set him free from all corruption and infirmities , which he vndertooke for vs without sinne . labour to finde this power of christ in thy soule , daily freeing thee from the corruption of thy sinne , and daily infirmities . if the sonne set you free , ye are free indeed : not onely the raigne of sinne is thrust downe , but the corruption of sinne is lessned . dauid desired the lord to giue him againe his free spirit , psal. . , . he well knew , that where the spirit of the lord is , there is libertie , that is , not onely a redemption from damnation by our iustification , but from corruption and vaine conuersation by our sanctification . . christs power was mighty in ruling and ordering his owne powers and faculties ; his vnderstanding was able to see god perfectly , his will onely iust , right , and wise , neuer bowing from the will of his father , not my will , but thy will be done . his memory could neuer forget any good thing , but he retained his whole duty euer before him . his affections were ordered according to right iudgement . his appetite neuer exceeded the bounds of sobriety and moderation . his speach was gracious , his actions all exemplary , no spot in him from top to toe . and this same power of christ is in some measure manifest in all his members : this power enlightneth the mindes of beleeuers , formerly blinde , to see god in part , and perswadeth the will , and boweth it to obey gods will , which before was captiuated to the will of the deuill : it inspireth godly desires and gracious resolutions , and strengthens the memory to retaine good things , beeing before as rimy as a siue : it guideth and altreth the affections , making the beleeuer to loue good things , and good men , and whatsoeuer sets forward gods glory , and to hate zealously the contrary . christs power in the soule , orders the appetite to sobriety in the seasonable and thankefull vse of outward mercies , makes a man speake the language of canaan , and his whole course sauour of christ. whence it is plainely concluded , that ignorant persons , malicious persons , libertines , intemperate drunkards , gluttons , filthy talkers , swearers , loose in their behauiour , open enemies to this power of iesus christ , not submitting themselues to the rod of his mouth , shall be laid vnder his rod of iron . this teacheth vs to goe on fearelesly in good duties , seeing this power of christ is with vs , and for vs. he is of power to protect vs against enemies and dangers . of power to strengthen , vs in our duties ; when we are weake and feeble he will perfect his power in our weaknesse , . cor. . . of power to make vs inuincible in our suffrings , phil. . . i can doe all things through him that inableth mee . of power to reward our least labour of loue vndertaken for him . of power to answer our prayers , and to doe aboundantly aboue all we aske or think . of power to performe all his gracious promises , which shal be made good to vs in due time . of power to supply vs with all good meanes in his seruice ; he can giue wealth , and make the latter ende better , as he did to iob : the diuine power giueth all things pertaining to life & godlines , . pet. . . of power in death it selfe to keep that which wee commit vnto him till the last day . of power to rebuke diseases , and command death , and after death to raise our bodies to eternall life , beeing cloathed with corruption , and wrapped with deaths garments : . cor. . . god hath raised vp the lord iesus , and shall raise vs also by his power . lastly , this doctrine assureth vs of our perseuerance in grace begun , christ by his power layes such fast hold on vs : no seducer is able to deceiue the elect , nor plucke them out of his hands : for the weaknesse of god is stronger then men , . cor. . . and when we cannot comprehend him so fast as we would , he comprehends vs , and preserues vs by his power to saluation , . pet. . . neither doth this doctrine maintain any security but the security of faith , which is euer attended with the feare of god , and feare to sinne . the second thing in the victory of our sauiour is the manner of satans leauing him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith s. matthew ; saint luke more plainely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which implyes a bodily departure and sensible , as we haue formerly shewed his presence to be . quest. what kinde of departure was this ? it seemes to bee a willing and voluntary subiection to christ : he bids him depart , and he is gone . answ. indeed it seemes obedience , but it is nothing lesse then true obedience : for , . he came of his owne motion , but went away by christs , who spake a powerfull word , which he could not , nor durst resist . . he goes when he can stay no longer , his commission for this time was now expired , his liberty was restrained , the temptations were ended , god permits him now no further , and now he leaues the sonne of god : and so lest he iob in the same reason , when he had vexed him as much as hee could obtaine leaue to doe . . satan could not change his wicked nature , in leauing christ he leaues not his malice against him , only he leaueth the exercise of it for the present . . he returnes againe afterward , and sets vpon our sauiour with new assaults , which is a plaine argument he went now against his will. to doe that which god commaundeth , and to leaue vndone that which he forbiddeth , is not alwaies a signe of true grace . the deuill is commaunded to giue ouer tempting of christ , and he giueth ouer ; is commaunded to be gone , and he goeth ; yet this is no argument of true grace ; and that which is incident vnto the deuil , cannot be a signe of grace in any man , but as there is a forced and fained obedience in satan himselfe , so in all his instruments , which proceeds not from any true grace , let them flatter themselues in it neuer so much . cain offers sacrifice as well as abell , and brings a show of obedience , but his heart beeing filled with murderous thoughts , was void of all grace . balaam was commaunded not to curse the people of god , and he professed , that if balaac would giue his house full of siluer he would not doe it ; as if he had made great conscience of gods commandement , but it was much against his will : for hauing receiued an answer from god , not to curse them , he would not be answered , but went againe and againe to know the minde of god , not content to rest in that answer , with which he was not pleased . and after that , he giueth balaac wicked counsell , to send his people to sittim to offer to their idolls , where israel was likely to fall in loue with women , and so commit fornication with them ; by which he brought the curse of god amongst them , whereby numbers of them were destroyed . here was a seeming obedience , without any grace in the heart . exod. . . iannes and iambres and the rest of the enchanters of egypt , stood out in resisting moses and aaron so long as they could , and then gaue ouer ; but not of any conscience , but because in the plague of the lice they saw the finger of god , against which they could not preuaile . the like was the obedience of the iewes , when they desisted from persecuting the apostles , act. . . because gamaliel a doctor of the law perceiued , that they did fight against god. adde hereunto the example of iudas , who after his sinne of betraying his lord , made a faire shew of repentance , confessed his sinne , restored the mony , bewayled and iustified his master ; but all this without all grace in his heart ; for he went away and hanged himselfe . . a man onely by repressing and restraining grace , may both doe many things which god hath commanded , and leaue vndone what god hath forbidden ; as haman refrained himselfe from mordecai , est. . . though his heart was full of wrath , chap. . . many other things might hinder him from the present execution of his rage against mordecai , as that mordecai was as in a sanctuarie , the kings gate , that he was the kings seruant , that it was better to reserue him to a shamefull death , and effect it by a kind of forme of law , then to embrue his owne hands in the blood of the kings seruant , and so endanger himselfe . but the cheife cause is gods restraint of wicked mens furie , that they cannot execute what they can determine against his church , though he vse sundrie meanes to restraine them . nay further , a wicked man may be restrained from some euills , which the child of god may fall into : he affects an outward forme and credit , and glorie of an outward profession sometimes , and to attaine this ende in which he notably deceiues himselfe , he cannot enioy the pleasures of sinne with greedinesse ; not because he conscionably hateth these sinnes , but he is bridled with the credit of his profession . . obedience proceeding from true grace is so qualified , as neither satan nor any wicked man is capable of it : for , . it is an effect of the loue of god , and of goodnesse . deut. . . choose life by louing the lord , and obeying his voice , and cleauing vnto him : ios. . . take heed to the commandement and law , which moses the seruant of the lord commaunded you , that is , that yee loue the lord your god , and walke in all his wayes , and keepe his commaundements , and cleaue vnto him . loue excludes all coaction and constraint . now wicked men resembling their father the deuill , cannot loue god nor goodnesse , but notwithstanding all their pretences , are haters of god , and enemies of righteousnes ; they care not for his fauour aboue life , they loue not his presence , nor to be with him , nor his image in his child , nor his will in his word , nor his house , nor his holinesse to resemble him , nor his glory , but are more troubled at the losse of a graine of their honour , then all his . . this obedience is a daughter of faith : for without faith it is impossible to please god : whereas wicked men haue nothing aboue corrupt nature , much lesse such a supernaturall endowment as faith is , which so vniteth vnto christ , as it makes him more precious then all the world . . it proceedeth from a man wholly renewed and changed : such good fruit must come from a good tree ; which is the work of sound grace onely . . the vnderstanding is enlightened to discerne betweene good and euill , according to gods word . . the will is sanctified and made willing . . the heart is purified by faith , and made a good treasurie , to send out good speaches and actions . . the conscience is purged , and being perswaded of the loue of god in christ , it seekes to preserue it selfe good and pure , and in all his waies out of conscience indeauours in the good that god requires , and auoides the euill which he forbids . . the affections are renewed , and are sweetly perswaded by gods spirit to hate all euill , and cleaue to that which is good , to greiue they can do no more glory to god , but are at their best very vnprofitable . but wicked men are neuer a whit changed , but are all impure , euen their minds and consciences , and out of the abundance of the heart the tongue speaketh , the hand worketh , neither can a bitter fountaine send out sweet waters . . sound grace within sendeth forth an obedience which is chearefull ; . in the vndertaking : loue makes labours light , and nothing is hard to a good will. . in the manner of doing , it is not forced but lead , ruled by the word , rather then ouerruled by power ; it layes by all dialogue , dispute , murmuring , and desire of dispensation . . in the measure of doing , it will endeauour in all the commandements , and all duties : no man so wicked , but he can doe many things , as herod , but he cannot yeeld to all . . in continuance and conclusion of that he doth , it holdeth on in doing things purely for a good end , for gods glory , and not by fits and starts , but perseueres to the ende , and the crowne of the worke . in all which a wicked man comes short , for whatsoeuer is forced or fained must be heauily entred on , and more heauily ended : besides , whatsoeuer is from such an one , is ioyned with raigning sinne , which hales and tugges him backward , and toyles him out before he be halfe way in any good worke . how oftē doth the lord reiect the sacrifices of the wicked , their oblations , their fasts , their prayers , their temporary , yea miraculous faith , their almes and charitie , yea their confessing and preaching of christ , as in the last iudgement ? all which had they bin fruites of sound grace , they had been acceptable . but god lookes not so much to the matter of the worke as the person working , the manner of working , and the end of the action . well , as sathan goes away when he can stay no longer , and so his obedience is forced , so doth sinne from most men when they can keepe it no longer ; and so that which seemeth obedience in them , is no better then the deuills obedience in this place . . many refraine many sinnes for feare of hell , and the curse of god , they dare not hold their sinne any longer , whereas they are as much in loue with it as before : as moses his parents kept him so long as they durst , before they exposed him to the waters : so dearely loue men the children of their owne corruption . what thanke is it for a robber or fellon , to leaue robbing and stealing for feare of hanging ? if there were no law , nor magistrate , he would to his owne calling againe , because he is no changeling . so what thanke is it for a man to auoid sinne , because of damnation ? here is no feare of god , but feare of euill ; no loue of god , but selfe-loue . and yet this is the restraint of most men , whom conscience no whit bridleth . why do men abstaine from open wronging of men , by robbing , stealing , murthering ? they will say , for conscience . but then the same conscience would keep them from all secret deceit , lying , and cousenage : and then the same conscience would keep them from all other sinnes also , as swearing , drinking , dicing , carding , gaming , pride , wantonnesse , and the rest . a good conscience in one thing , is a good conscience in all . . the like is the obedience of many sinners , that are still in league with their sins . many filthy vncleane whoremungers and harlots haue left their sinne , but it is because it hath left them , they haue broken their strength , and either age or diseases in their bodies hinder them ; oh now they will pretend conscience . but they can as filthily speake , and as merrily remember their madde prankes , as euer they acted them ; they want onely a bodie , no mind , will , or affection , to commit ouer the same things againe . many prodigals haue left their sinne , because their wealth hath left them , and pouertie feeds vpon them . many quarrellers & swaggerers haue left off such furious courses : why ? perhaps they haue got some maime , or mischeife , or perhaps they feare whether they doe so againe safely or no : and this is all the conscience that hath calmed and quieted them : but what obedience is this ? is that an obedience to god , for a dicer or gamester to forbeare play ( or rather , as it is , his theeuing ) when he wants money to stake ? . in gods seruice , what makes men come to church , to heare , and pray ? euery man saith , conscience . yea , but good conscience workes powerfully vpon the will : what then meanes the vnwillingnesse of men , and heauinesse , who are so farre from apprehending their weeke-occasions , as if they aske their owne hearts , they must tell them , that on the sabbaths of god , were it not for feare of law and shame of men , ( both which are often forgotten ) they would not come at all . here is obedience much like the deuills , because they are of the deuills teaching . the like of many seruants and childrens obedience , whose comming to church to heare their dutie , is meerely forced by the compulsion of masters and parents , and hath as little comfort in it as the deuills obedience . . the like is to be said of late repentance at the time of death : when the sinner hath held his sinne so long as he can , then he would be rid of it . indeed his sinne leaues him , but not the curse of it : but he is so farre from leauing it , as were he to liue ouer his daies againe , he would put as much life into his sinne as euer before . late repentance is sieldome true , euer suspicious . why doe many rich men neuer doe good while they liue , but liue as vnprofitable and hurtfull , as swine till they come to the knife ; but then when death is binding them , they will giue somewhat to good vses , to the poore , for a sermon , &c. why , what mooues them ? conscience , they say . but it is an accusing conscience , crying out against their oppression , vsury , wrong , crueltie , and deceit ; and now this wicked conscience would stop it owne mouth , by offering to god some trifle of that hee hath robbed . for were it a good conscience , why doth he not leaue some part of his wealth for god , before it wholly leaue him ? were it a free-will-offering , why comes it so late ? why doth he not good , while hee hath time , galat. . ? surely god likes a liuing christian : for any man will bee a christian dying . neither is it thanke-worthy to giue that which a man cannot keepe . and commonly such gifts doe more good to others then the giuer himselfe . which is not spoken to hinder men from doing good at their deaths , but to prouoke them to doe good before that time . and yet better late , then neuer . let vs examine all our obedience by this ground , and be sure that it differ from the obedience of deuills and wicked men . and that by these rules : . god loues truth in the inward parts , and refuseth all that obedience which followes not sanctification of the spirit : duties without must flow from graces within . examine now thy inward change : we are his new creatures , created to good workes : ioyne that in thy actions which the deuill diuorced , the inner man with the outward , the subiection of the soule with the obedience of the bodie . . examine thy loue in thy obedience , that because the loue of god constraines thee , thou doest what he commands , and whether thou preferrest the commandement of god , which is euer ioyned with his glory , aboue all the world , and thy obedience aboue thy profit , credit , ease , pleasure , mens fauour or disfauour , whether thou canst obey god against all these . this was abrahams loue to god in so difficult a commaundement , as the killing of his sonne . but satan here went away , not for loue of god , but for feare , and beeing forced . . examine thy manner of obeying , whether it be a willing and readie obedience . if i doe it willingly , ( saith the apostle ) i haue a reward : and , rom. . . ye haue obeyed from the heart , or heartily . and such obedience , . repineth not as giuing god any thing too much , though the dearest things of all . . deuiseth no excuses , as saul when hee did but halfe the commaundement , pretended sacrifice , and the peoples instance . . seeketh no delayes : i made haste , and delayed not to keepe thy righteous iudgements , psal. . . doest thou obey in all thy commandements ? . the commaundement of faith in the gospell , aswell as the actuall obedience of the law ? for one is as acceptable as the other . . obeyest thou the commaundement aswell of doing good , as of abstaining from euill ? for , the deuill here abstaines from this euill of tempting christ , but can neuer doe any good : he ioynes not these commaundements in his practise , as gods spirit doth in his precept , isa. . . . . makest thou conscience of the least commaundement aswell as of the greatest ? for , all of them haue a stamp of god vpon them : makest thou conscience of small oaths , vaine words , rouing thoughts ? . doest thou obey constantly ? for , loue is strong as death , and much water cannot quench it . but alasse ! much obedience is like that of dauids false friends , psalm . . . . strangers shall be in subiection to me , but they shall shrinke away . for a season . ] luk. . . the third point followeth to be considered , namely , how long satan left our lord ; not for euer after , but for a while : and surely he stayed away but a little while . for if we looke into the holy story , we shall see the whole life of christ almost to be a continuall temptation , and how satan from time to time partly by himselfe , and partly by his ministers assayled him . this we shall see how sundry wayes satan molested him and tempted him , . in his ministery . . his life . . his death . . in his ministery , he was tempted both in his doctrine and miracles . for his doctrine : the scribes and pharises often sought to catch aduantages against him , as in the case of the bill of diuorce , mat. . . and of the woman taken in adultery , ioh. . which by moses his law should be stoned ; but master what sayest thou ? the sadduces also tempted him in the case of the woman that had seuen husbands , whose she should be in the resurrection , mat. . . and the lawyer concerning the great commaundement of the law , vers . . as for his miracles the seale of that doctrine , they tell him to his face that he cast out deuills by beelzebub , mat. . . and . . . in his life and ciuill obedience . the pharises take counsell together how they might entangle him in his talke about paying tribute to caesar , matth. . . and when he ate meate in matthews house , ma● . . . they asked why he did eate meate with publicans and sinners , and therefore he was one of them . simon the pharise seeing mary magdalen annoynting iesus his feet with precious ointment , and wash●ng them with teares , and wiping them with her haires , said , surely if this man were a prophet , hee would know that this woman is a sinner , and not let her meddle with him . how often did they murmure at him , and lie in waite for him , and take vp stones to stone him , and raile vpon him , with most despightfull words , calling him beelzebub , a samaritan , a glutton , a loose companion , running vp and downe with noted sinners : in all which satan was the cheife agent . . but aboue all other temptations those were most fierce and furious , with which he was afflicted , torne , and tormented about the time of his passion , and on the crosse . for then , as himselfe witnesseth , the prince of the world came vpon him with all his traine , ioh. . . he came in himselfe , and whole legions of wicked angells with him , as the apostle plainely implyeth , coloss. . . he spoyled principalities , and powers , and triumphed ouer them in the crosse . now or neuer satan must win the field , this is the last act , christ was neuer so beset with miserie , satan neuer had him at such an aduantage before ; now gods whole wrath is vpon him , and now the deuill and his angells set vpon him so sore , that in his agonie in the garden he sweates drops of water and blood , and on the crosse he cryes out , my god , my god , why hast thou forsaken mee ? those were more secret temptations of satan and his instruments : but let vs see with what hellish darts they pierced him openly vpon the crosse , not to speake of those which he endured all the time he was in examination , condemnation , and leading to execution . for , . they hang him between two theeues as an arch-rebell , and of all sinners the greatest , and dart against him the same temptation with that in all this history , that he was not the son of god , if thou be the sonne of god , come downe from the crosse , certainly god would not let his sonne hang there , but thou art a deluder , and arch-seducer of the people . . they tempted him with feare of death , matth. . . hee saued others , himselfe he cannot saue ; this is a wise sauiour indeede , hee cannot escape death in whose hands he is sure enough , and euen ouercome alreadie of death , and yet he will bee a sauiour . . they tempted him with vtter reiection from god , as the most damned reprobate that euer was , he trusted in god , now let him deliuer him if he will haue him : but he can neither deliuer himselfe , nor god will haue none of him , he abhorres him , and will cast him presently to hell . these and a number of the like was our sauiour molested and tempted withall , secretly and openly , euen then when the wrath of his father seased vpon him . so as truely the euangelist might say , that satan left him but for a season . christian life is but an entercourse of quiet and trouble : sometime satan leaues christ , but he comes againe and renewes his temptation : so it is with the members , who haue much warre , but some peace , many troubles , but some breathing time . this truth we will a while discouer both in the state of the whole church of god from time to time , as also in some particular members thereof . what a night seemed to oppresse the church in the cradle , when wicked cain slew righteous abel , so as all religion and true worship seemed to be destroyed in all adams posterity , hauing onely cain left ? but shortly after god gaue adam a seth , in whom the church was restored and preserued , and pure religion propagated . in henochs time how was the worship of god profaned , when the sonnes of god married the daughters of men , which was the cause of the flood ? but afterward it was restored by noah and sam , and by him continued to abraham . now the church , as it was in the arke , so was it like the arke of noah , against which the waters had a time to increase , and a time also of decreasing . what a night of trouble was the church in , all the while it was in egypt a stranger for . yeares , especially when they were oppressed with burdens , and had their infants drownd in the riuer ? but a change came , god sent and saued a moses , by whom he will deliuer his people , but so as they must be acquainted with this continuall enterchange in their estate : they must be no sooner deliuered out of egypt , but bee chased into the bottome of the sea ; but there god makes them a way : and no sooner out of the sea , but into the wildernesse , and from thence the good land takes them : and in that good land they neuer rested in one estate , but sometimes had the better of their enemies , and sometime for sinne their enemies had the better of them , as all the history of the iudges witnesseth . in the time of the kings , how was the church troubled and wasted in the time of ahab and iezabel , when all gods prophets were slaine , and true religion was quite troden downe ? but what a sudden change was there ? euen when things were at the worst , did the lord bring a strange alteration by elijah , who slew all the prophets of baal , and restored true religion . how great misery suffred the church in the time of manassah and ammon ? but how happily was it changed by the piety of good iosiah , in whom god made his people more happie then formerly miserable ? but who would haue thought but that the church had been vtterly wasted in the seuentie yeares captiuity , wherein it sate in the shadow of death ? yet it was happily restored by cyrus . but when his godly decrees concerning the building of the temple were hindred by cambyses his sonne , god stirred vp darius who fauoured the church , and commaunded the continuance and perfection of the worke ; but not without many vicissitudes of stormes and calmes , euen after their returne , as appeareth in the bookes of ezra and nehemiah . what a raging storme was that , wherein our lord and head of the church was put to death ? now the whole church lay bleeding and dead with him . but what a change was there the third day by his glorious resurrection ? in the apostles dayes , how was the church wasted when saul had letters from the high priests to carrie bound to ierusalem whosoeuer called on the lord ? but when he that breathed out nothing but slaughter and threatning , was once conuerted , then the church had for a while rest and peace , act. . . after the apostles , what a continuall storme arose against christians , which lasted . yeares vnder the ten monsters of men , those bloody men , nero , domitian , traian , antoninus , seuerus , maximinus , decius , valerianus , aurelianus , dioclesianus , whose rage was such as a man could not set his foot in rome , but tread vpon the graues of martyrs ? but after this night a faire sunne rose vp in the east , constantine the great , who chased before him that horrible darknesse , and brought a blessed calme . but this lasted not long , but his second sonne constantius ( farre short of his fathers piety ) with all his strength set vp and maintained that arrian-heresie , which his good father had condemned in the nicen councell : by which as bloody persecution sprung vp in the church as euer was before , which lasted almost . years , vntill constance the youngest sonne of constantine set vp againe the nicen faith in the westerne part of the world , as italie , greece , africke , illiricum , and banished the former poyson . after this , what a blacke darkenesse of mahometisme possessed the easterne part of the world , vnder which it lies sunck at this day ? and as pitchy and palpable darkenesse of antichrist and poperie occupieth the westerne part of the world . but what a light did the lord raise vp in the midst of poperie , his zealous seruant luther , since whome the light hath mightily preuailed to the blasting of antichrist , and the consuming of him vpon his nest ? yet not this without a cloud● for , to speake of our owne church : after the long darkenesse , like that of egypt , had preuailed and couered for many hundred years the face of our countrey , it pleased god that the light of the gospell should peepe into our land in the dayes of king henrie the eight , but yet much clouded , and opposed almost all his dayes . in his sonne edward the sixt , englands iosiah , it began to shine more brightly , and a more thorough reformation was vndertaken . but this sunne-shine lasted not long , but in queene maries dayes the truth was againe cast into the fire , and the bodies of gods saints pitilesly destroyed . god in mercy for his elects sake shortened those dayes , and raised vp our late queene elizabeth , of blessed memorie in all posterities ▪ who was semper eadem in the maintenāce of the faith , & left christ sitting in his kingdome , and the truth triumphing ouer poperie and antichristian falshood , which by gods mercy we enioy vnder our gracious king. this hath been the changeable estate of the church from the beginning , and , eadem est ratio totius ac partium , the same truth discouers it selfe in the particular members . as for example . abraham now a poore man in egypt , presently enriched and made heire of the land of promise ; now reioycing in his isaac , and a while after stretching out his hand to kill his only sonne ; who also herein was a notable type of the church , now bound , and presently loosed , and raised vp after a sort from the dead . iacob was now afraid of esau , when he came in warlike manner to meet him , with . men at his heeles ; but in a little season god lets him see a sudden change , who had enclined his brothers heart to doe him no harme , against his often former purposes to slay him . ioseph is now hated of his brethren , after a season honoured of them : now sold as a slaue to the ismaelites , afterward made a gouernour of potiphar a princes house : now accused by his mistresse , and cast into prison , but after fetched out by pharaoh , and made ruler of all his princes , and the whole land of egypt . dauid sometimes cast downe , and , god hath forgotten him , a while after so confident in god , that he will not feare to walke in the vale of the shadow of death : sometimes pursued by saul as a traytor and rebell , sometimes by saul acknowledged his good sonne , and more righteous then himselfe : and when saul is dead and ceaseth his persecution , his owne sonne absalom shall rise against him , to depose him from his kingdome . and iobs messengers of euill tydings stil ouertooke one another . and to spare further examples , our own experience can teach vs , that for the most part , we haue not ridde our selues out of one temptation , but another ensueth ; such are our changes in this present estate . and why ? . satan goeth for a while from christ himselfe , his holy flesh in the time of his infirmity needing a breathing time , & a refreshing ; by which he knowes what we weaklings haue need of , and is become a mercifull high priest , to giue vs some rest in the midst of our conflicts , which else would bruise and breake vs. . he goeth but for a season , because of his inuincible malice , who cannot affoard vs a good houres rest , if he may haue leaue to disturbe vs , because he maliceth our lord and sauiour with an inueterate and deadly malice ; so that although he be in himselfe out of his reach , yet he still continues to tempt him ( beeing in heauen ) in his members vpon earth . this deadly malice in his nature our sauiour noteth , in matth. . . the vncleane spirit when hee is cast out , seekes to re-enter , and returnes againe , and where hee findes a fit house , he brings in seuen deuills worse then himselfe . he is diligent to watch our mischeife , and if he cannot preuaile at one time , he wil assay another . . god sees it good to stirre vs out of our security , who are readie to expose our selues to temptation , especially after we haue out-stood a temptation , and neuer are we easier made a prey for satan , then when the pride of heart tickles vs , and so we growe secure , because we haue out-growne some temptation . if our estate of corruption did not necessarily require changes and armies of sorrowes , we should find the lord not delighted in afflicting the sonnes of men : but he sees how prone we are to surfet of fulnesse ; and as a field of corne , the rancker it is , the easier it is laid downe with euery storme , and violent wind of temptation : and therfore he changeth hurtfull prosperitie with wholsome ( though bitter ) potions of afflictions , and like a good physitian prescribes vs a thinne diet , and abstinence after our surfet and excesse . . god sees these changes good for vs , to season and stirre vp our prayers : in affliction we can seeke the lord diligently : isa. . . oh lord , in trouble they haue visited thee , they powred out a prayer when thy chastening was vpon them . he knowes his church is neuer so fitly disposed to feruencie and efficacie in prayer , as when the crosse is on her shoulders ; whereas in her peace she is sleepie , cold , negligent , rouing and remisse in her seeking after christ , psal. . . . god sees these changes good for vs , to lift vs vp from this euill world : for were our prosperity not interrupted , we would doate too much vpon the world , and would wish no other heauen then this vpon earth : for , if we be so hardly and heauily gotten out of so miserable a world , as is full of sorrowes and heart-griefes , how hardly or rather impossibly should we get out of an vnchangeable earthly happinesse , though to enioy our heauenly inheritance ? . god sees it good for vs to bring these changes into our estate , & to entermixe with afflictions , comforts and breathings , to helpe our patience & perseuerance ; for els all our sorrows would exceed our strength , if they were without intermission . the lord wil not haue vs swallowed vp of sorrow , & therfore doth so temper and blend our estate , as we be not quite tyred out with the instance of our skirmishes and conflicts , but after our skirmishes retyres vs for a while , where we may breath & refresh our selues , and recouer our strength and fitnes for further seruice , whensoeuer our great commander shal imploy vs. . god sees these changes good for vs , that by them we might prize his mercies , to praise the giuer : doth not the night make the day more delightfull ? would we so prize and praise god for health , if it were not sweetned with sickenes ? plenty is endeared by want , and an hony combe hath no sweetenesse to a full stomacke ; whereas he that hath beene pinched with penurie and need , knowes what a benefit abundance is . . god for his owne great glory brings these changes into our estate , thereby manifesting , . his wisedome in vpholding his church by contraries , which fight one against another , as the frame of the world standing on foure contrary elements . . his power , that bringeth to the graue , and backe againe , . sam. . . that supporteth his children to stand vnder so great burdens without fainting , thereby magnifying his omnipotent power in such weaknesse . . his goodnes , in suffring his children to be afflicted on euery side , but not drowned in the waues of them ; to be persecuted , but not forsaken ; to be cast downe , but not to perish ; yea to be killed , but not ouercome , . cor. . . and , . . nay , his goodnes is such as turneth all these changes to good , bringing good out of euill , sweet out of soure , life out of death , and his owne order out of earthly confusions . . his glory , in the strange and miraculous deliuerance of his church in it most desperate estate , and in the powerfull ouerthrow of his enemies . and of all the persecutions of his church it may bee said as of lazarus his sickenesse , it is not to death , but that god may be glorified . then let vs not dreame of so stable a peace in our church and land , as mens security euery where hath seemed to lay hold of , looking at the peaceable disposition of our gracious king , at his hopefull successor , at our vnion among our selues , at our league with all other nations , at the continuance and vndisturbed estate and liberty of the gospell for these . yeares . for , . god seeth not good to giue any church on earth an vnchangeable estate : that is the churches expectation in heauen . . our peace hath brought in a generall securitie , profanenes , intolerable pride of all fashions and colours , beside modest and white , a deluge of drunkennes daily drowning the braines and soules of thousands , a wearines of this mannah , a dangerous apostasie from the first beginnings of the gospell , and a falling back of many great ones into the professed idolatry of antichrist , and in the most a contempt of religion , yea and of a formall profession that denies the power and life of godlinesse . adde to these execrable swearing vnpunished , foule adulteries vnreuenged , or slightly punished , the sabbaths of god horribly and generally violated and profaned , by games and practises vnlawfull vpon any day . and now will god continue a peace to so vnthankefull a people , that doe put it to no other vse then to arme themselues against god , and fight against his grace and glory ? . consider how god dealt with his owne people : they had as long peace vnder dauid and salomon as we , as wise and excellent a king as euer was , beeing an eminent type of christ ; yet we see what long ease and peace brought him to , which was the ouerthrowe of his kingdome , and the renting of ten parts of twelue from him to his seruant : he was a king of peace as his name imported , had posterity , had made a league with all neighbour-nations ; yet god beeing prouoked , brings a woefull change on him , and his land . so may it be to vs. . consider how god hath threatntd vs of late years to bring in wofull changes , to remooue the gospell , and giue away our kingdome , liberties , free-holds , and liues to strangers . remember that admirable yeare of . and that no lesse admirable threatning and deliuerance in . forget not the raging and deuouring plague , in which there was no peace or safety to him that went in and out . remember the furious fire in many great places of the land , burning vp whole townes and villages : the generall diseases and distempers in mens bodies , which haue beene as vniuersall as our prouocation hath beene : the change of our seasons , the breaking out of waters drowning the earth , the infection of the aire , many barbarous conspiracies against the life of so innocent and mercifull a king , and the hote conte●tions of many brethren in our owne church . all which are remarke●ble signes of gods displeasure , if not f●●erūners of a lamentable cha●●e . but he that considereth how all these things are forgo●●en & worne away vnprofitably , without all wholesome vse o● reformation , canno● but thinke that the lord ( if timely repentance hinder not ) will take some other course , and so speake as he will be heard : for the truth neuer fayles , which you haue heard at large ; one iudgement is euer a forerunner of another , vnlesse repentance cuts them off . oh that god would put it in the hearts of high and low to seeke the continuance of our happie peace , in our seasonable seeking of god by repentance , and not seeking still to prouoke him by wilfull impenitencie . let vs not expect an end of temptation and triall , while we are here below , seeing satan goes away ( in respect of temptation and molestation ) but for a season . if satan be gone , he will returne : yea although he cannot preuaile , he will not cease to be an enemy : and the longer our peace hath beene , let vs thinke our change the nearer . none of gods children , but the deuill is sometimes departed from them : but the experience of them all shewes , that hee neuer staied long away from any of them : and therefore let vs bee wise , although gods goodnesse haue kept him a great while from vs , not thereby to grow secure , but as forecasting his comming againe , arme our selues for him . . not mistaking our present estate , which is a pilgrimage , and not a paradise of ease and pleasure . . considering , that euills foreseene loose a great part of their bitternes ; and they are so much the weaker against vs , as we are stronger by our prouidence and foresight of them . . neither may we thinke much , that after one , or two , or three assaults , satan hath not done with vs , but comes againe , as he did against our lord : for we seruants are not better then our master , nor better then our fellow-seruants , who haue been often assaulted ; as dauid , first to adulterie , and after that to murder , and after that to pride in numbring the people , and after that satan came againe and againe . and paul was often buffeted by satan , yea after hee ●ad prayed thrice , he got no release , but a promise of sufficient grace . . neither may we conceiue it strange , that after some sleighter temptations , we should be vrged with fouler : for sathan commonly keepes his strongest till the last , as he did to our lord. many say , neuer were any so fowly tempted , nor so often as they : their flesh trembles , and their haire stands an ende , to thinke what foule temptations satan suggesteth with great instance : but , can there be a fowler temptation then to worship the deuill himselfe ? yet the son of god was tēpted to it . therfore resist as he did , and the sinne is not thine , but satans , who shall be damned , but thou shalt be saued in the day of the lord. satan still commeth with more malice , and worst at last , contrarie vnto god who is best at last . in that christian life is mixed with peace and trouble , learne we not to fixe both our eies vpon any present prosperitie , nor vse it as a perpetuity , but hold it as a mooueable , which passeth and mooueth from one to another . wee haue now a sweet sense of god , but this may be ouercast , he may hide himselfe and we be troubled : we may now haue the ioy of our faith , and presently our soules be clouded with vnbeleefe , distrust , and dregs of infidelity . all gods graces are still in fight , often foyled by their contraries . and for temporall things , our health is conflicted with sickenesse , our good name wounded with disgraces and defamations , our friends mortall , and were they not so , yet mutable , often becomming our greatest enemies ; our wealth winged , and leaues vs when we haue most need of comfort , our life it selfe commutable with death , which is the turning of vs out of all that we loued dearest , excepting god himselfe . let vs therefore fixe our eyes vpon those eternall good things , and that eternall peace , and that kingdome which cannot be shaken : for the things which are seene , are temporall , but the things not seene are eternall . and then , whatsoeuer i loose , it is but a mooueable , my inheritance is safe and sure . hence we may see how like wicked men are vnto their father the deuill in their courses : satan seemes to goe from them , but it is but for a season , and so doe their sinnes , but for a season , by a counterfeit repentance : as we may see in two or three instances . . some vpon some good motions and exhortations by gods word and spirit , are strucke with some sense of their estate , their conscience is checked , and they resolue to take a new course , and perhaps enter vpon it , as the deuill were quite gone : but hee comes againe , he went but for a season , and sets them as deep in their vsurie , deceit , gaming , and wicked fellowship as euer before : the dogge returnes to his vomit , and the sow to her wallowing in the mire : the euill spirit that seemed to be gone , is returned , and hath brought with him . worse deuills , because he found his house fit for him . . some about the time of receiuing the communion are very deuout , will make a shew of religion , of prayer , of repentance , of charity , and loue ; they will not sweare much that day , perhaps not play , but read , and ( it may be ) sing psalmes : a man would thinke ( for so doe they ) that the deuill is quite gone . but is is but for a season , their righteousnesse is but as a morning dew , their vnrighteousnesse returnes , and they become as disordered in their courses , as malicious in their liues , the next day , as euer they were before . a fearefull case , that with iudas they receiue the sop and the deuill withall . . others in the time of sicknesse are very penitent , will confesse all , promise amendement , plead for pardon , craue good praiers , and vow to god , if he restore them , to become new men and women ; and now the deuill ( they hope ) is quite gone . but no sooner their sicknesse breakes , but the deuill comes againe , and brings all their former sinnes backe againe , and they are well contented against all their vowes , promises , and resolutions , to admit them into firmer fauour and league then euer before ; and , beeing of neere kindred with satan , will then goe away when they can stay no longer . the most hard-hearted pharaoh can doe all this , to get out of gods hands ; but he must not so carrie it at length . lastly , let vs comfort our selues in our trouble : for this also is changeable : our lord knowes we haue need of a refreshing , and we shall be refreshed : the rod of the wicked ( yea of the wicked one ) shall not alwaies rest on the lot of the righteous , least they put forth their hand to vanity . and although it may seeme hard , that satan goes but for a season , yet is not this without much comfort : for although it were a great mercy for satan not to come vnto vs , yet to come and goe away foyled , is a farre greater , as he doth from all the members of christ , who in expectation of this ioyfull and seasonable euent , may encourage themselues to hold out with patience vnto the end . and behold , the angells came , and ministred to him . ] in these words is laid the triumph of our lord iesus christ after his victory , which is set downe not without a starre or note of speciall obseruation , behold , beeing held ouer this point following for speciall purpose . for this particle noteth , . sometimes a strange thing , as , behold , a virgin shall conceiue and beare a sonne . . a long desired thing and much expected , as behold oh sion , thy king commeth , &c. . an excellent thing now set before the eye , and present , as ioh. . . behold the lambe of god that taketh away the sinnes of the world : and so it is a note of admiration . . a true and certaine thing : so it is set before many promises and threats . . it is euer a note of attention , and argues intention and weight in that matter where god● spirit hath prefixed it . it hath all these vses in this place , noting a strange triumph , such as neuer was met withall in all the monuments in all the world besides . it was but shadowed in that strange triumph sung to dauid , . sam. . . when dauid had returned from the slaughter of the philistim , the women came out and sang by course , saul hath slaine his thousand , but dauid his tenne thousand : why ? he slew but one man. true , but in that one enemie he did as much as if he had slaine ten thousand others . but here in one enemie , this sonne of dauid , hath slaine his legions and millions , not of men but of deuills , not philistims but hellish powers , which had defied the host of israel . this note also calls vs to behold as expetible , certaine and excellent a triumph , as all the notes of attention , which are in the scripture , all the selahs in the world are too little to gaine sufficient attention , or set out the greatnes of this diuine mysterie . it calleth vs as the parenthesis of our sauiour , matth. . . speaking of the certaine strange signes of ierusalems ouerthrow , let him that readeth consider ; so , let him that reads behold , that is , consider , meditate , remember , prize this great and most glorious worke of the sonne of god. and it checketh and rebuketh our heauines , dulnesse , and want of affection , in the beholding and due regard of so materiall and comfortable a point of heauenly doctrine , so neerly concerning our selues . but what must we behold ? two things : . the comming of the angells vnto christ : . their ministring vnto him . in the comming of the angells , note , . when they came , . to whom , . the manner of their comming . i. when , in the first word , namely , when the deuill had left him , and not before . for , . the good angells haue little ioy to be where wicked angells and deuills are , especially whiles their commission stands in force to molest the children of god. . they were ready enough to attend vpon their lord , but christ permitted them not for the time of temptation : . least their presence should haue driuen satan away before the temptations had beene ended : . he had no assistance of man or angell , but alone in the wildernes sustaines all the brunt of the temptation : hee must tread the wine-presse alone , as none must share with him in his conquest and victory . . satans mouth must be stopt , who would haue said he had ouercome by their aide , if they had beene present . . the text saith not , the angells came in to help him in the time of temptation ; but , when the deuill had left him , they came to minister to him . ii. the person to whom they came , to him , now plainely manifest to be god and man ; man tempted by the deuill like vs in all things except sinne : god who had ouercome the deuill , and now riding in a chariot of glorious triumph : man in the hands of satan carried and recarried at hi● pleasure ; god to whom the angells as ministers and the squires of his holy body , do homage and attendance . iii. the manner of their comming , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they now came in vnto him , standing before a farre off , as in warre when the enemies are scattered , the friends come in with ioy : for so it was when dauid had foyled and slaine goliah , the men of israel and iudah arose , and shouted , and applauded that noble victory . quest. but how did they come in ? answ. . by moouing themselues from the place where they were , to that place where christ was , and they were not before : for the same angell cannot be in two places at once , because . his essence is finite , and therefore limited : . they are definitiuely in place , although not repletiuely : for the angell is in a place onely by applying his vertue to the place , by which vertue he rather containes the place , then the place him , as it doth bodies . but when a legion of wicked angells are said to be in one man , it is necessary that spirits defined to be in one place cannot at the same time be without that place , till they be mooued thence into another . good angells are not in heauen and earth at once , much lesse euery where . now whereas they are truely in place , and truely mooued in place , both without bodies , as also in assumed bodies , it would make much for the clearing of the angels manner of comming to christ , to know whether they came in a bodily shape , or without bodies at this time . i answer : i doubt not ( and yet i will not contend about it ) but that they came in bodily shapes . quest. haue angels bodily shapes to appeare in ? answ. no , not proper to their nature , beeing meere spirituall substances , without corporall matter , or physicall composition : but yet they haue bodily shapes , . ascribed to them by way of description , for our capacity : . assumed by way of dispensation , for our consolation . i. for our comprehension ; the angells with two wings couer their face and feet : this signifieth that their nature is hid and remooued from the knowledge of man. and with twain● their bodies are couered , ezek. . . to signifie the same . and their hands are vnder their wings , by which is meant that their powerfull and secret operation also cannot be discerned with bodily eyes . therefore hath the scripture expressed their nature vnder diuerse shapes , and ascribed vnto them many parts both of men and other creatures , in which we may see and vnderstand their worke and office : as ezek. . angells are described by foure beasts ; not because they are no more in number ( for , thousand thousands sit at his right hand ) but because they doe the commandements of god in all the foure quarters of the world . these beasts haue foure seuerall faces : . the face of a man , to note that all of them are reasonable and vnderstanding creatures , as man is . . the face of lyon , to signifie that euery angell is strong , and powerfull , and couragious , as the lyon among the beasts . psal. . . praise the lord ye angells strong in power . one of them is stronger then a number of men , yea then a number of deuills . . the face of an oxe , to note their patience , assiduity , and vnweariablenesse in their seruice and ministery , as the oxe is a beast most patient , and constant , and profitable in his paines . . the face of an eagle , to note their swiftnes and alacrity , seeing a farre off many hidden things , as the eagle ; flying strongly and swiftly , that is , vnresistably as the eagle ; holding out , not fainting , but renewing their strength as the eagle . by the same prophet they are described , chap. . . by the shape of cherubs ; which were the faces of little faire boyes with wings , noting vnto vs vnder that resemblance their nature , to be void of deceit as a child , simple , innocent , not proud , or arrogant , not enuious or malicious . hauing wings , to note their readines and expedition in their ministery : and these wings in their foure sides , to shew that their ministery extended to all the foure sides of the world . ii. by way of dispensation they haue often assumed bodies that were true , immediately created of god , not imaginary or phantasticall , as marcion thought , whom tertullian refuted , neither generated nor borne as mans body is , nor hypostatically vnited to the angells as constitutiue parts , as our body is a constituting part of vs ; but taken vpon them for the time of some speciall seruice , and laid downe againe , euen as we doe our apparell , to the end they might familiarly conferre and conuerse with men , till that speciall seruice were performed . thus did they visibly appeare vnto abraham , and lot : thus was the angell of god seene like a fourth man in the furnace , which the three children were cast into : and in this humane shape , i doubt not but they came and appeared to the sonne of god in this place . my reasons are these : . if the angells came often in bodily shape to the seruants and adopted children of god , why should they not much more to the naturall sonne of god , beeing cloathed with the same flesh ? . we haue formerly prooued , that the deuill came in assumed bodily shape , the more to molest and terrifie the sonne of god , and therefore the angells came to him also in bodily shape , the more to comfort him . . the present estate of christ required it , who was man , & subiect to many infirmities and therefore the angells came corporally to comfort him . . the phrase of the text implies a more sensible and peculiar manifestation of them then before : as in his agonie an angell appeared to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luk. . vers . . in this comming of the angells , note an happie change in the estate of our lord and sauiour : for in stead of the deuill his deadly enemie , come the angels his friends and houshold seruants : in stead of one deuill many angels ; for all are his to attend him : in stead of sharpe hunger for forty dayes together , now he hath bodily food and comfort in a moment . god may hide his comforts for a time , but at length they shall shine out vpon his seruants , as the sunne from vnder a cloud . all the time of the temptation christ was without food , without angels , nay he endured sharpenesse of hunger in his bodie , and of satanicall vexation in his soule : now the lord comforts him , not onely in remoouing euill from him , but restoring to him his whole former peace , besides the glorie of a most victorious conquest . and the fame is his dealing with his seruants : psalm . . . dauid beeing plunged exceedingly with a greiuous temptation of atheisme ; not whether there was a god or no , but whether this god were iust and mercifull , seeing things fell out so crosse to good men , and so prosperously to the wicked ; at last breakes out into a setled resolution , yet god is good to israel . hee was in the temptation as a man cast into the sea , souzed in one billow after another , at length he descries a shore , and with extreame toyle and perill he gets thither , and crawles vp , and saith , yet i haue escaped drowning . or as a man in a pitcht field , that in the thicke of his enemies had escaped many blowes and deadly thrusts , being set beyond the danger saith , yet i am aliue . so the lord , though in temptation he seeme to stand farre off , yet at last appeares with strength and comfort . the same dauid beeing in great distresse a long time , hunted as a partrich by saul , but strangely deliuered from him and achish , concludes , psalm . . . that how great soeuer the troubles of the righteous bee , yet the lord will at length deliuer them out of all . to this purpose salomon saith , that though the iust man fall seauen times a day , namely , into affliction , yet hee riseth againe . abraham in his great triall saw nothing but sorrow and vexation for the losse of his isaac : yet in the third day , when the case seemed desperate , god was seene in the mountaine ; as if he had not seene god till he came into the mountaine . whence his posterity vsed it as a prouerbiall speach , in the mount god will be seene : at the farthest he will be seen there , if not before . iob assured himselfe , that after darkenesse hee should see light ; and according to his faith , we see howsoeuer satan set vpon him , with all his might to blaspheme god , and his friends would needs prooue him an hypocrite ; and which was worst of all , god not onely stood a farre off from him , but came vpon him and against him , a● one that stroue against the almightie , and one that reprooued his maker , chap. . vers . . yet at length he steppes out for him , acquites him , and rebukes his friends , and accepts his seruant , and turneth his captiuitie , and giues him twice as much as before hee had , chap. . . herein the wisdome of god ioyned with his power shineth forth : hereby the lord knowes how to bring light into darkenes ▪ psal. . . to the righteous ariseth light in darkenesse . no darkenes or misery can keep god and the comforts and strength of his spirir from his children . yea hereby the lord knowes how to bring light out of darkenesse , as once he did in the creation . rom. . . we know that all things are turned to the best , to them that loue god. his wisedome and power turnes things , not onely good into good , nor onely afflictions and trialls , but euen their sinnes and infirmities , like a good physitian that tempers poyson to a remedie , and of the vipers skinne makes a remedie to heale the vipers sting . . this is the godly mans priuiledge aboue wicked ones , to find god sweet to their soules , either in afflictions , or in the ending of them : . because their persons ( whatsoeuer their estate is ) are accepted with god , whereas the other are reiected . . they are sealed with the earnest of gods spirit , and can goe vnto god in feruent prayer , whereas the other want the spirit , and cannot pray to be heard , psal. . . they cried , but there was none to saue them , euen to the lord , but he answered them not . . they haue the grace of repentance , which remooueth sinne the cause of affliction , and are come out of babylon though they liue in babylon , beeing as so many lots in sodome . whereas the other are impenitent , and neuer remoouing the cause , the effect lyes euer vpon them , and growes euery day heauier then other . . they haue peace of conscience , and can sing the new song to god and the lambe , hauing a set of sweet musicke in their soules ; and with peace they haue patience , supporting them vnto gods seasonable deliuerance . whereas the wicked are as the raging sea , and hath no peace nor patience , but a senslesse vnfeelingnes of his estate ; their hearts beeing either ignorant , ascribing all their smart to fortune , or constellations , or fatall necessitie , or secundarie causes , beeing not able to ascend so high as god the author , or descend so lowe as their owne sinnes , the iust meritorious causes of their euills ; or hardened and feared , or senslesse , as nabals , whose heart was as a stone dead within him . . it is one ende of gods extreame humbling and afflicting his children , not to sinke or forsake them , but at the last the powerfull worke of god may be shewed on them , both for his glorie , and for theirs . the poore blind man ( ioh. . . ) carried his miserie a great while , from his birth to his mans estate , and yet our sauiour witnesseth , that it was neither for his sinne , nor his parents , but that the worke of god might be shewed vpon him , in the miraculous cure of him , when all the power of nature and art could do him no good . lazarus was extreamely humbled , dead , buried , lying in the graue stinking : who would haue thought beyond marie , that he should euer haue been raised till the last day ? and yet our sauiour saith , that euen that death of his was not vnto death , but for the glorie of god. yea , the lord neuer bringeth any euill vpon his children , wherein he intendeth not in the ende to shew them some great good : as , deut. . . the lord tryed , humbled , and prooued his people in the wildernesse , that he might doe them good at the latter end : iob. . . hee knoweth my way , and trieth mee : and what was the issue ? i shall come forth like the gold . and the apostle affirmeth , that the triall of our faith , which is much more precious then gold , shall bee found to our praise , and honour , and glorie , at the appearing of iesus christ , . pet. . . . god hereby manifests his care and faithfulnesse in his promises : for he hath promised , how euer he suspend his comfort for a time , to returne in due season : neither can his mercies come to an ende , nor himselfe leaue his mansion finally . therefore it is that sometimes he foretells his children of euills to come , that they should not come suddenly on them , neither distrust his care in them , nor be ignorant of a good issue out of them . sometimes he numbers them out , and tells how many , and how long they shall be : dan. . . there shall be seauen weekes , that is , . yeares : and there shall be . weekes , that is , . yeares , and then the messiah shall come , &c. and alwaies he that setteth the setting of the stars , and the bounds of the sea , setteth much more the period of our troubles , and the furthest limits of his childrens trialls : which suppose they reach euen to death it selfe , they can follow them no further , but then is a rest from their labour , a reaping of the fruits of their suffrings , a ioyfull haruest of a sorrowfull seed-time , wherein the lord meets them with a full and finall deliuerance , and putteth them in full possession of all his most glorious promises . let the godly consider of their priuiledge , to prouoke their patience and constancy in their greatest trialls , which cannot make them vnhappy . for , . the godly mans present estate is the best for him , be it what it can be : the furnace is the fittest place for gold . . his triall shall be turned to good , because god hath the disposing , tempering , and moderating of it . . his triall shall be but light and momentanie , not in respect of the present sense , but because the time of temptation shall be swallowed vp by the time of victorie . . the ende of it shall be happie : and all is well that ends well : here shall be a most blessed issue . and therefore let drossie christians feare the fire , who are sure to be wasted in it , whilest the godly reioyce in tribulation , and with dauid walke fearelesly in the valley of the shadow of death , because god who lead him in , was with him to lead him out . let the godly iudge of themselues , not alwaies according to their present estate or feeling , which may occasion their feet almost to slippe , but looke to the happie end of their trialls . and though the smart continue long , yet let them be assured that the lord keepes all their bones , so that not one of them shall be broken . neither let vs be weary and faint in our mindes : for although god seemeth not to heare vs , yet he heares vs well enough . and though hee seeme to stand a farre off vs , it is but a delay , no deniall of our request . and though he seeme to neglect vs , let vs not neglect him , but hold on in the prayer of faith . let this serue as a ground of comfort & encouragement to vs , that when with israel we stand as it were on the sea-brinke , beset with dangers , then we may be still , and expect the saluation of the lord. for as the prophet speaketh , ( hab. . . ) the vision is yet for an appointed time , but at the last it shall speake , and not lie : if it tarrie , waite ; for it shall surely come , and shall not stay . let vs not make hast , nor limit the lord in prescribing him a time and meanes , but leaue all that to his wisedome , leane vpon his arme , relie vpon his word , he hath a mind to doe vs good , and that when it shall bee most for his glorie and our saluation . we are not yet perhaps in the deepe , nor at the mountaine , nor so destitute but we find some supports . but were the case with vs as it was here with our lord , if we were in the world , as in a wildernesse , our food nothing but stones , our companie wild beasts ready to deuoure vs , no friend neare vs , but the deuill tossing and tumbling vs with his temptatitions , we should assuredly see the lord extraordinarily prouiding for vs , and working out for vs vnexpected comfort : our extremity would be gods opportunity . god sent not moses to deliuer israel from vnder pharaoh , till their burdens were at the heauiest , and their oppressions intollerable . god might haue sent his angell to preserue the three children from being cast into the fire , but he did not till they were in the flames ; this was gods time , wherein he was more glorified , his children more gloriously deliuered , and his enemies more mightily confounded , then if the angel had come before . euen so , when this land was like that fierie furnace , made seauen times hotter then euer before , to consume the bodies of gods saints in queene maries dayes , in the midst of those flames god sent that happy queene ( nowe a blessed saint ) to quench those fires , and deliuer our whole church from that tyrannicall and papall oppression . thus the lord himselfe waites , and stayes for the fittest time of our deliuerance ; and so must we . neuer shall the faithfull soule faile of a day of refreshing . and ministred vnto him . ] we haue spoken of the angells comming : now the last thing considerable in this history , is their ministery vnto christ ; wherin are two things : . how they minister to him : . why they minister . i. . they ministred in adoring the sonne of god , the onely conquerour of the deuill , and honouring him as the victorious destroyer of the prince , and commaunder of all hellish powers : for the angells reioyced in christs victory , in the deuills ouerthrowe , and the saluation of the church of god. the goodnes of their nature carries them wholly to the glory of god , in all their actions and motions , and the good of the church ; as at the birth of christ they sung , glory to god on high , on earth peace , and good will to men . and there is no doubt but now vpon this victory , they did much more honour him , and congratulate his glorious triumph . . they ministred to him in comforting him , beeing in his soule extreamely afflicted and molested with satans temptations : for how could the sonne of god but vtterly abhorre , and with fiery zeale detest such blasphemous temptations , as that he should not onely distrust his fathers prouidence , but euen fall downe and worship the deuill himselfe , with which temptations a sinnefull man yet in his corrupt nature , would be exceedingly distracted and disturbed ? it is no doubt therefore , but as in his agonie before his passion , the angells came to comfort him , so likewise in this conflict and perturbation so soone as they might , they came in to the same purpose . . they ministred to him in releeuing his body , which was now broken with hunger , and watchings , hauing already fasted . dayes and . nights ; and brought him food to allay his hunger , spreading as it were a table for him in the wildernes . for , if they neglected not the seruant of god elias in the wildernes , beeing ready to starue for food , but prouided him a meale , in strength whereof he went . dayes and . nights , . king. . . much lesse would they neglect the sonne of god , who was now in the same necessitie . . they ministred to him standing about him , and giuing attendance , waiting as it were at his table , and ready to be employed in any further seruice he had to commaund them : psal. . . ye angells readie to execute his will. whence in ezeck . . . the angells are described with wings stretched vpward , noting their propensity and readines to the commandements of christ. ii. why the angells doe thus minister to christ. answ. not for any necessitie of his ( for . he was able to haue sustained himselfe , and held out for euer against the deuill : . hee was able to haue confounded the deuill : . he was able to haue created food in the wildernesse without them , which they could not doe : for , although they could fetch food elsewhere prouided , yet could they not create any , ) but , . it was their dutie to attend him as their lord , called the lord of the holy angells . . christ would now vse their ministery , and did not helpe himselfe by miracle , as he might if he had pleased . but wee read not that hee vsed his power for himselfe or his disciples : himselfe beeing hungry and weary at iaacobs well , he created not food , but sent his disciples into the citie to buy bread : and when his disciples were faint and hungry , they were faine to plucke eares of corne , and eate it : but yet he vsed not his miraculous power . for miracles were wrought for the edification of others , and commonly done in the presence of many , whose faith was to be strengthned , as the disciples was in part already . . this was so for our instruction and consolation , that we also in our wants , standing in the lords battells , may expect the presence and comfort of the angells . the priuiledge of christ , whereby he is exalted aboue all creatures , hence appeareth , in that the angells minister vnto him . heb. . . the apostle prooues christs diuinity , and eminency aboue all things , out of that testimony of the psalme , and let all the angells of god worship him . for , he must needes be greater then all , who must be honoured of all . ioh. . . christ himselfe prooues himselfe the sonne of god , because , notwithstanding he is the sonne of man : which plainely notes him to be , . a true man , and . a weake man : yet they should see the heauens opened , and the angells ascending and descending vpon him , as was figured in iacobs ladder , gen. . . for christ is the ladder and onely way by which we ascend into heauen . it reached from earth to heauen , signifying his two natures , god of his father in heauen , man of iacobs loynes in earth . angells ascending and descending , are the ministring spirits attending him : for in that phrase is meant their sending out , their emission , and commission to their office , descending to their worke , and ascending to giue account of it . now according to this prophesie of christ , two of his disciples sawe the heauens open vpon him in his transfiguration , matth. . . . in his resurrection , those keepers of the sepulcher saw the angell of the lord that descended from heauen , and had roled away the stone from the doore , and sate vpon it , so as they were afraid , and as dead men , mat. . . the women also saw the angell and talked with him , that had attended him in his resurrection , ver . . and in his ascension all his disciples saw the heauens opened vnto him , and two angells standing by them , who attended him , act. . . the more honourable the attendants and ministers , the greater is the personage so attended . but our lord hath not a guard of men about him , as the great princes of the earth ; but a guard of princes , and not of princes onely , but of principalities and powers , rules , thrones , and dominations ; and therefore hee must needes be a mighty god , aduanced aboue all creatures . . the angels are in scripture euery where spoken of , as the excellencie of the creatures ; so as when the highest praise of any thing is to be giuen , it is taken from the excellencie of angels . manna is called angels food , psal. . . that is , if angels should neede foode , they could not wish more excellent . . cor. . . if i should speake with the tongues of angels , &c. that is , excellently . yea , the most happie and glorious estate that our selues looke for after the resurrection , is hence extolled , that we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like angels . now all this aduancement of them , is not so much in respect of themselues , with whom we haue no commerce , but for the aduancement of christ , the lord of the holy angels ; and that in their glorie we may behold the glorie of christ , to whom they are seruants . . the truth hereof was shadowed in the ceremoniall law , exod. . . the cherubims ( signifying the angels ) must lift their wings on high , as attending vpon god , and their faces must be to the mercie-seate , which liuely resembled christ , on whom their eies must be still cast , as the eie of the hand-maid to the hand of her mistresse . and , chap. . . the vaile of the tabernacle which couered the most holy , ( expressely signifying the flesh of christ , which hiding his diuinity made way for vs to heauen ) must be made of broydered worke with cherubims , not without cherubims : for these noted the multitude of angels seruing christ , euen as man : for beeing in his lowest estate , and apprehended to the death , he giues this as a reason to peter to put vp his sword , because , if he would , he might pray to his father , and haue twelue legions of angells to rescue him . obiect . but this seemes not christs priuiledge to haue the angells his ministers , seeing all the godly haue them ministring spirits for their good , heb. . . as abraham , lot , elias , daniel . ans. true , they had , but this impeacheth not christs honour , because they serue not vs after the same manner they serue him : for . their seruice is due to christ as their creator and lord ; of dutie : to vs , as creatures , of charge . . their seruice to him is immediate as the head of the church , to vs mediate onely as members of the head. . their seruice is proper to him , and inuested in him , as his owne right : to vs giuen by vertue of our communion with him . . to him as the author and preseruer of all the gifts and graces they haue ; and equall it is , that whatsoeuer is excellent in any kinde , be wholly ascribed , to the author and giuer of it : to vs onely so farre as the owner hath put them in trust to employ those gifts for our good . faith in christ interests vs in this ministery of the angells , who loue the members because of the head . they are his angells , and so called by speciall propriety : matth. . . when the sonne of man shall come in the clouds , and all his holy angells with him , because by speciall prerogatiue they doe him homage and seruice : and our angells by speciall commission and direction from him . . they neuer ministred to man , but for the honour of christ. reu. . . worship god. let vs imitate the angells . doe they honour christ by their ministery , and shall we refuse his seruice ? especially seeing ●ee tooke our nature , and bound vs straiter to him then the angell● . they are most expedite and ready , hauing wings to flie withall : let their wings speed vs in his seruice . they are vnweariable in performing obedience , and shall wee be so heauy and shrinking , as to account euery thing too much ●hat wee doe for him ? they are in all things ruled and mooued by his spirit : ezek. . . whither the spirit led them they went : let vs also giue vp our selues to the leading of his spirit , not running of our owne heads in any busines , vnsent , without our warrant . they reioyce in all good things , and in christs victory , the benefit of which redounds to vs more then to them , and that men by the same are set out of the deuils power : and why do no● we more reioyce in this victory of christ ? why do we reioyce in euil , which is the deuils sin , in sinful courses and company ? why doe we hate and scorne those , who most partake in this victory ? how vnlike is this to the angells ? if the angells be seruants vnto christ , then we see herein both his loue to vs , and our owne honour , who hath vouchsafed vs his owne speciall seruants to attend vs : for he hath not onely charged them with the safety of abraham , iaacob , lot , elias , daniel , and other extraordinary holy men , but their commission is generall : psal. . . they shall keepe thee in all thy wayes , that is , not onely christ himselfe , but euery member of christ : for this honour haue all the saints . and what a comfort is it , that we so weake creatures , and so beset with spirituall and inuisible enemies , haue appointed to vs by the lord so many spirituall , inuisible , and more powerfull aiders , and assisters ? what a comfort is it , that no temporall enemie can so soone wrong vs in our persons , estates , or names , but the angells of god are ready to turne it off , and keep off the perill , and then returne to god to complain of the wrong-doers ? what a care should we haue not to forfeit our priuiledge , to keep vs in our wayes , and walke warily because of the angells , not greeuing them by sinne , nor driuing them from about vs , whose protection vnder gods is more safe then if we lay vnder shield and speare , psal. . . with . and if our lord himselfe receiued comfort from them , how great may be our comfort from them ? hence we are to ascribe the glory of power , maiesty , and kingdome vnto our lord iesus , who if he be able to command all the angells in heauen , much more all the deuills in hell , who are farre weaker then they : all power is his in heauen and earth . and now we are no longer to esteeme of him according to his base estate , in the wildernes , in the world , but according to his surpassing power manifested through all this history in vanquishing the deuill , and in receiuing the diuine honour from the most grorious angells . to this great michael , who euen without his angells hath in pitcht battell ouercome the great red dragon and all his angells , be ascribed all power , might , victory , and triumph , of all men , saints , and angells , in earth , and in the highest heauens , for all eternity . amen . amen . finis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the alphabeticall index or table , pointing to the principall points in this exposition . a in christs lowest abasement sparkles of diuinity flie out : sundry instances . pag. actions brought forward by bad meanes to be supected : sundry instances . accusers mouthes how to be stopped : foure rules . against false accusation , . rules . aduersaries must bee ouercome rather with patience then power . adoption called into question by sathan for present aduersitie , . reasons . allegories must not bee stucke too fast vnto . christs allegation of scripture with some addition and change of words , . reasons . angels called gods angels , . reas . angells tender keepers of the godly , three reasons . concerning angels . obseruations . angels come not in vnto christ , before the deuill is gone from him , . reas . angels cannot be in two places at once , why . angels haue bodily shapes by way of . description : . dispensation . angels minister vnto christ , & how . christ was more angry in the last temptation , then in the two former , . reasons . apochryphall bookes not authenticall , . reasons . in the arke were three things kept . assemblies in the church of england holy meetings , . reas . auoid , signifieth three things . b bad causes are thrust on by bad means . reas . behold , signifieth . things in scripture . ● blame thy selfe sinning more then the deuill . blessing more desirable then meanes . blind and bloody battels for the holy land , more for the popes profit then gods glorie . boasters resemble the deuill . to get bread out of stones , . waies . ● gods way to get bread , contrarie to the deuills in three things . c to liue out of a lawful calling wicke● . reasons . ● calling to be well carried , two rules . speciall calling , requires the practise of . vertues . christ was locally carried to the pinnacle , . reasons . in christ , satan would haue cast downe all mankind . satan would haue vs cast down our selues , why . causes of god must affect vs aboue our owne , . reasons . changes here good for vs , . reasons . to be chearefull in trialls , motiues . chaire of rome a friuolous pretence . christ subiect to temptations , notwithstanding his perfection of . nature , . grace , . power . christ chose to be tempted in the wildernes , . reasons . christs going into the wildernes , no ground for popish eremites , . reas . christ would be tempted , . reas . christ by beeing tempted succoureth vs . waies . christ safer among wilde beasts then wicked men . christ not so rough with sathan , as with some wicked men , no or with his owne disciples , . reas . christ reuealeth himselfe onely to such as will make right vse of his knowledge , . reas . christ as able to defend vs as himselfe , from wilde beasts and deuills . christs priuiledge aboue all creatures in the ministerie of angels , . reas . christs combate exemplary as victorious . christians must be reasonable euen to most vnreasonable aduersaries , . reas . church no competent iudge of controuersies . church hath no authoritie ouer scripture , . reas . church of england not to bee separated from for some corruptions , . conclusions . comforts for weake christians in temptation , . grounds . circuit of sathan is the compasse of the earth . comforts from christs being tempted , . grounds . comfort of the creatures a greater blessing then the creatures themselues . comfort in that sathan cannot ouercome him , who is not willing to be ouercome . comforts from the custodie of angels . comforts of god hid for a time , but a● length shine out vpon his children , . reasons . bad companie worse then solitarinesse . comforts when temptations come thicke on vs , three . compacts with satan , . open , . s●cret . . &c. meanes to auoid satans compacts , . conference of scriptures beateth out the true sense of them : see instances as large . counsells no competent iudges of controuersies , . reas . in the inner court of the temple were . things of note . d day of sickenesse and death most 〈◊〉 to resist satans temptations , three reas . death enters the soule by the windowes of the senses , . reas deuill is not driuen away by holy water , reliques , nor the naming of iesus . differēce between the loue of god as god , and of god as a father directions for the fortifying of faith , three . distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : silly : ▪ ignorant : . nouell . doctors and fathers no competent iudges of scripture , . reas . doing of what god commandeth , not alwaies a signe of true grace , . reas . god draweth neere his saints in trouble . . wayes . e effects of the spirits assured gouernance in troubles , three . eminent persons must be so much the more watchfull . ends and means must be tied together . equiuocation a iesuiticall tricke discouered . three estates sathan especially would cast men from : . of innocencie : . regeneration : . office in church or common-wealth . euill men cleane one to another , because all of them hate christ. excellency cannot exempt a man from satans temptations , . reas . how to auoide satans extremities , three rules . f family-worshippe of god stands in fiue things . fasting , the kinds , . ciuill : . religious : . miraculous . fasting of christ differeth from popish in . things . christ fasted his fast for . causes . fast of christ no longer or shorter then forty daies , reasons . fortie nights of christs fast expressed , two reasons . fasting a necessarie christian duty , . reasons . motiues to fasting , . faith his actions about the meanes of safetie : if present , . . if absent , . ibid. ouerthrowe of faith the aime of all satans temptations , . reas . faith must be so much the stronglyer fortified , as satan more furiously assayleth it . . faith his excellency in . things . the least faith can pray for more . properties of faith in want of means ▪ . faith how it demeaneth it selfe towards the word of gods prouidence , . rules . faithfulnesse in promises , enforced by fiue reasons . g common gamesters liue by no word of god. generallitie of obedience in . things . gifts of g●● differ from the deuill in fowre things . glorie of god must be preferred aboue all the world , . reas . motiues to promote the glorie of god , . . to glorifie god in good measure , meanes . god glorifieth himselfe in our trialls fowre waies . glory of the world falsly claimed by satan , for . possession : . disposition : . reas . god some wayes an actor in euill , no wayes an author . god tempteth man two waies . godly men shall want no accusation in the world , why . the more god graceth a man , the more satan seeketh to disgrace him , . reas . . and . sixe graces satan would faine robbe vs of . h popish hallowing of water wicked , sixe reasons . headship of the pope falsly grounded . little or no help in iniustice , . reas . christ full of the holy ghost , how . holines sweetneth our callings three waies . to hold out in trialls without hast-making , . reas . no signe of gods hatred to be vexed with the deuill , but of the deuills : . reas . christ , able to feede others miraculously , was hungrie himselfe . i satan can make grosse idolatrie seeme a small moate . ierusalem called holy city , . reas . ierusalem full of corruptions , yet called holy : why . importunitie of satan against christ and his members to drawe them to sinne , . reas . infirmities which christ tooke vpon him : which in three propositions . why christ took our infirmities , . reas . infirmities of christ differ from ours in . things . induction to prooue all things subiected to christs word . infallible iudge of controuersies the holy scriptures , reas . incompetent iudges of controuersies obtruded by the church of rome , . instance of satan to draw vs to euill , must make vs more instant in good . instances of sathans false conclusions in matter of faith , . of practise , . . instances in . kinds of temptations how to vse the word against satan . instances of many men , whose obedience is no better then that of deuills . l to know a man lead by the spirit , three rules . christ commeth lead of the spirit , sathan commeth of himselfe . liberties of religion are better prized in their absence then in their presence . the more light of grace the lord bestoweth on his children , the more doth the darkenes of the world fight against it . life of a christian a continual entercourse of peace and trouble , . reas . loue of the world easily maketh a man a prey and spoile of satan , . reas . to pul our hearts from the loue of the world fiue meanes . foure other considerations to the same purpose . lying is the deuills mother-tongue . a looking glasse for lyers . lying a hatefull sinne , for three reasons . ibid. m magistrates , gouernours not of men onely , but of christians . man tempteth god . waies , . man tempteth man . wayes , ibid. man tempteth himselfe . waies . ibid. manner of christs temptation externall , . reas . not to be present at masse , with pretence of keeping the heart to god , . reas . meane estate best , . reasons . meanes of f●rtifying faith , . meanes to confirme to a mans selfe his owne adoption , . to vse vnlawfull meanes to help our selues diabolicall , . reas . meanes to fence vs against satans wicked inferences , . meanes not sufficient to sustaine the life of man , in sixe instances , and . reas . means not to be set aboue their place . meanes not to be neglected where they are , . reas . better to want meanes then to enioy such as proceed not out of the mouth of god. means to raise our selues being cast down , fowre . to sinne against meanes fearefull in things . spirituall : . temporall . means to partake of the angels ministery , three . meanes of nourishing confidence in god , foure . meekenesse of christ to satan himselfe , . reas . ministers must be verie watchfull ouer their people , because of the tempter . wicked ministers hinder some comfort , but not all efficacy from the sacrament . to conceiue of dumbe ministers , fiue grounds . modestie in speaking of our selues commended in christs example . motiues to auoid slaundering , . motiues to out-stand temptations , . motiues to stirre vp one another to good , fowre . mountaines about ierusalem , . mountaine chosen for the third temptation , . reas . no mountaines to be wished but gods holy mountaine . n difference of names or numbers , must not make vs suspect error in the scripture , but our owne ignorance . o obiections for vsury answered , obiections for sabath breaking . cheife obiections of the separation answered . obiections to prooue christ on the pinacle onely in vision , answered . obiects of senses , . warrantable . in opposition of good men and good things , consider . things . ordinances of god not to bee medled with without due respect and reuerence : as . word : . oath : . lots . conditions of sound obedience , . cheerefull obedience , . things . outward things make neither happy nor vnhappie , . reasons . p pinacle of the temple chosen for the second temptation by satan , . reasons . no place in the world free from temptation . places of gods worship to be reuerently esteemed and vsed . no place longer holy then god and his worship are present . satan vsually fitteth his temptation to the place , or the place to his temptation , . reasons . places of probable perrill and danger to bee auoided especially , of . sorts . men in highest places are in greatest danger of falling , . reasons . the higher the pinacle a man stands on , the more busie satan is to cast him down . satan helpeth men vp to the pinacle onely to cast them downe againe . the pope puts downe the deuill in boasting . ▪ power of christ vnresistable by all the deuills in hell , . reasons . power of christ is of his office and essence . they differ in . things . ibid. popes haue erred in matters of faith . ● . markes of the mighty power of christ in vs. power of christ frustrateth satans greatest aduantages . power of satan ouer the bodies of men great , god permitting him . prayers to be made for gouernours especially , why . presence of god in his word and worshippe maketh places holy , . reasons . satan ordinarily tempteth to presumption , . reasons . most dangerous presumption is in spirituall things , as in ▪ instances . presumption in things temporall to bee auoided , in . instances . priuiledge of gods children because of the angells . a singular priuiledge of the church to haue so perfect a direction as the scripture . priuiledge of the godly to find god sweet to your soules in trialls , or after them , . reasons . properties of such as to whom christ will reueale himselfe , . all promises and threats in scripture conditionall , although the condition bee not euer expressed . all promises of satan are miserable , foule , and deceitfull , . reasons . promises of god differ from the deuill how . proffers of satan all vpon some wicked condition or other . miserable men that accept of satans profers , . instances . publike persons must especially watch against . things . publike persons must be aboue other carefull of gods glory . q qvestion , how could christ be safe among wilde beasts . how christ could be hungry beeing able to feed so many miraculously . why christ tooke not all infirmities of euery particular man , . reasons . why satan is so restles in tempting , . reasons . whether christs temptations were in inward motion or externall . why christ seeing he could would not turne stones into bread , . reasons . how to conceiue the word of god by which he gouerneth and preserues the creatures . whether s. matthew or s. luke , obserue the right order of the temptations seeing they differ . whether a man may pray or communicate with an euill man , or with a wicked or dumbe minister . whether a man may heare the word with profit and blessing from a wicked man. whether christ was indeed on the pinacle or in vision . how satan a spirit could carry christ his body , . considerations . whether ionathans action , who with his armour-bearer onely set on a whole army of enemies was presumption . why did not satan cast downe christ , but saith , cast thy selfe downe , . reas . how satan is said to fill ananias his heart act. . . whether it bee not lawfull to aske a signe . how satan can preuaile to bring men to worship himselfe in stead of god , wayes , and meanes . , &c. whether we may present our selues at masse thinking to keepe our hearts to god. whether on no occasion we may be present at masse . whether the prophet gaue naaman leaue to be present at idolatry . r reasons why our sauiour would not yeeld to the last temptation , . receiue nothing from the deuills hand , . reasons . redemption free to vs cost christ deare . religion set vp , or held vp by bad meanes is wicked as the romish . representations of satan quicke and short , . reasons . restlesnesse in euill an expresse image of the deuill . strong resistance of satan makes him flie , . reasons . meanes of resisting satan , . manner of resistance in . things . reuerence in gods worshippe vrged , . reasons . riches must not haue our harts , . reas . romish teachers disarming men of the scriptures , confuted by . reasons . . romish doctrine idolatrous prooued at large . rules of resisting satans temptations , . rules to know when the tempter commeh , . rules to confirme the heart in the loue of god notwithstanding outward crosses , . rules to fence vs from vsing vnwarrantable meanes of our good , . rules to auoid seduction by separatists , . rules to vphold our selues when sathan would cast vs downe , . rules to try whether a scripture be wrested , . rules of triall whether our obedience be beyond that of the deuills , . rules to carry our selues free from infection of sin in all places where we come , . s sabbath-breakers cast by gods word notwithstanding all their pleas . sacrament may be receiued where open offenders are tollerated . to sanctifie a mans person , he must set vp gods worship in his heart . the word satan vsed by christ in the last temptation , reason . satan cannot hinder gods children of saluation , he may of comfort . satans mouth may bee stopped , but not his malice . satan an accuser , . reasons . satan tempteth , . wayes . may allure vs , cannot force vs. euer taketh vs at the weakest , . reas . commeth to a man , . wayes . assayleth the son of god knowing him so to be , . reason . aimes at . things in his . temptatiō . in tempting directly opposeth the word of god , . reas . satan the most eminent and dangerous tempter , . reasons . seeketh euer to blemish the good he cannot hinder . inferreth mischeiuous conclusions vpon true premisses , . reasons . neuer commeth without some stone or other . alloweth his seruants stones for bread . seeketh cheifely to drawe them to sinne who haue most meanes against it , . reasons . can tempt , but not force vs to sinne , . reason . his subtilties to bee watched , . instances . can alledge scripture to thrust forward his wicked purposes , . reason . alledgeth scripture . wayes . is not content that men sinne , vnles they doe it most sinnefully . in one allegation of scripture out of psal . . he hideth . faults . neuer ouercome without resistāce . scriptures beeing our weapon , we must alwaies haue them in readines . scriptures the hammer of heresies , as in . instances . scriptures how abused to establish errours in doctrine , . instances . . in practise in many . scriptures no dumbe , but a speaking iudge . scriptures conferred in paralel places . scriptures collated in vnlike places , and reconciled , in . instances . scripture most aptly alledged by christ. some scripturs fitter for som● to meditate on , then others . security must bee watched against , after temptation foyled , . reas . senses must be diligently kept , and . rules for the right ordering of them . seruice of god must bee ruled wholly by god , for . matter , . manner , . ende . seruice of god twofold , . legall , . euangelicall . of seruice euangelicall , . conditions . . seruice of god must be chearefull , . reasons . markes of a good seruant of god , . meanes to bee preserued from the seruice of satan , . a signe may be asked in . cases . fiue vaine ends of asking a signe . three sinnes aboue other , make men most like the deuiil . sinnes of ierusalem , the sinnes of england , . instances . sinnes of this age fearefully aggrauated by our meanes of grace . soule liueth by gods word , . wayes . . solitary places fittest for temptation , . reason . direction for solitarinesse , . spirit of god led christ into the wildernes , . reason . spirits created of three sorts . sundry sorts of men snared by satan , in seeking vnlawfull courses to helpe themselues . to turne stones into bread an ordinary temptation . how and wherein . sundry sorts of men to whom christ neuer reuealeth himselfe . t temple of ierusalem described , with the seuerall courts , and their contents . temptation not a signe of gods hatred , but of the deuills . temptations all of them appointed and lilimited by god , . reas . it was not against the holines or power of christ to be tempted . christ beeing tempted was without sinne , how in . grounds . of temptions , . degrees . greatest temptation not to bee tempted . temptations manfully to be resisted , . motiues . beeing tempted looke vp to christ tempted , for . saluation , . imitation . by lesser temptations satan makes away to greater , . reasons . where satan begins temptation , wee must beginne resistance . to tempt any to euill a fearefull sin . the first temptation of christ , was not to gluttony , as papists , . reas . no temptation , no faith . . things slily couched in the . temptation . in the second temptation satan aimeth at . things . satan tempting seeketh to bring men to extreames , . reas . sathan can tempt and perswade , but not force vs to sinne , . reas temptations armed with scripture most dangerous . men tempt god , in . iudgement : . affection : . actions . god actually tempted , . waies . to tempt god dangerous , . reas . fiue sorts of tempters of god. how men tempt god in matters , . of soule , . . of body : three waies . tempters of themselues , as if there were no tempter . christ abideth the whole temptation to the end , . reas . god suffereth his children to be vexed with long and strong temptations . . reas . gods children shall out stand all temptations . . reas . a sober vse of humane testimonies in sermons not vnlawfull . men thrust from god by satan . god hath sundry waies threatned this land of late yeares . greatest trialls of the godly cannot make them vnhappy , . reas . to try spirits alledging scripture . rules . holy times , as the sabbath not to bee profaned . v vniust getting of earthly things accursed . waies . all the voice of satan is , cast thy selfe downe . vsurers liue not by gods word , but against it . w to watch ouer our weakenesse , fiue notable rules . fiue sorts of persons faile in the watch ouer their senses . many warnings of god to ierusalem and england . , &c. wilde beasts why christ was with them , . reas . wealth becomes ours and rightly vsed . wayes . god neuer brings his children into the wildernes of temptation but first fits them with sufficient grace , . reas . will of man mooued two waies . a principall wile of sathan to ouerthrowe men by scripture , . reas . witches and seekers to them condemned , . reas . wicked men by no meanes lay aside their malice to gods children , . reas . wicked men are loath to be compared to the deuill , but are sometimes worse . word written a principall weapon of the christian souldier , . reas . word is then vsed aright , when temptations are cut off by it , . reasons . the word cutteth off temptations to despaire in . instances . . to presumption , in . instances . . to pride in . instances . . to iniustice , . instances . onely gods word , but euery word of god preserueth the life of man , . reas . word of god sustaineth vs , . aboue all meanes , . wayes . . . without all meanes . . . against all means . word of god made the aire light without the sunne , and the earth fruitfull without raine . word of god from an euill man , may bee heard with blessing to a good man , foure reas . to heare or reade the word religiously , foure rules . satan sieldome so good as his word , . reas . worshippe is twofold , . ciuill : . diuine : both of them two-fold . worship ciuill , and religious differ in fiue things . worship ciuill , is grounded in diuine . worship religious due to god onely , . reas . sixe meanes by which satan preuaileth to set vp the worship of himselfe . finis . notes, typically marginal, from the original text notes for div a -e a act. . . b christ himself● so called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iust. ma●t . c exod. . ● . d act . . e exod. . f act. . . g exod. . . . h . cor. . . & ●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i i●a . ●● . . . k zach. . . l deut. . . m exod. . famous for sixe memorable things in moses done there . . this vision . . fasting there forty daies and nights . . receiuing the law there . . striking the rocke for water . lifting hi● hand● against amalec . . breaking the tables of stone . n psal. . . o . tim. . . p . pet. . . q quid aliud sumus quam flamm● pabulum ? r psal. . . s prou. . . t iob. . . & . . u exod. . . x isa. . . & hos. . . y exod. . . z dan ▪ . ● . ignis non perdit s●d purgat . a luk. ● . . b stabilitatē populi ex veritate promissionum dei adumbraui● . iunius in analys . c heb . d heb. . . e heb. . . f lament . . . g psal. . h lam. . . i ezec. . . k isa. . . l ezek. . m exod. . . ver . . n act. . . agreing with exod. . . g deut. . . vers . . vers . . notes for div a -e doctr the more god graceth his children , the more satan setteth himselfe to disgrace and molest them . reasons . . vse . . whom satan cannot hinder in the ende , which is saluation , he will trouble them in the way . a wise christian may stop the mouth of satan , but neuer his malice . vse . . satans cheife aime is against cheiftaines in church and commōwealth . magistrates & ministers must watch against two things especially . three meanes for their comfort and safetie . vse . . meane estate the safest and best ●or . reas . vse . . foure grounds of comfort for weake christians in temptation . doctr. not any excellencie can exempt any man from satans temptations ▪ reasons . . satan reuengeth himselfe vpon god in his seruants . matth. . ●● . greater strength , greater exercise . vse . . more grace more trouble . vse . . temptation a signe of the deuills hatred , not of gods. vse . . the holiest water that euer was , did not driue away the deuill . if satan feare not the person of iesus , he lesse feares the name of iesus . phil. . . no vse of dead bod●es or bones in scripture , but to be buried . satan fl●es not the liuing body of the sonne of god , and much lesse the dead bones of a sinnfull man. de inuent . rer . lib. . cap. . sixe reasons against popish hallowing of water . so said the blessed martyr tho haukes . vse . . th●●e sorts of created spirits in this text . the holy spirit of god here meant for three reasons . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. obiect . answ. doctr. all satans temptat●ons are appointed and limited by god. reasons . . obiect . answ. tentatio probationis , & deceptionis . obiect . answ. god someway an actor in that which is euill , no way an author . vse . . vse . . . reasons to be contented and cheerefull in trialls . p●ior est bello ti●or ipse bell● . senec. obiect . answ. vse . . we must not thrust our selues into trialls , but expect the leading of the spirit . three notable effects from assurance of the spirits guidance in trialls . vse . . quest. answ. three rules to knowe a mans selfe led in euery thing by the holy ghost . . reasons why chr●st made choise of the wildernesse to be tempted in no place in the world free from temptations . satans circuit is the earths compasse . neither popish crosses , nor cōiurers circles , barre the deuill further then he listeth . some places are more fit for temptation then others . the deuill hath monkes and heremites where he would haue them . lib. . de monach . cap. . * as their s. francis did , to shew his great humility and charity . christs going into the wildernes , no ground to popish monks or eremits for . reas. bad company worse then solitarinesse . nunquam minùs solus qu●m cum solus . . directions for solitarines . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . satan accuseth man , . to god. . to man. . to himselfe . satans best wages to his most diligent seruants . . rules or means against false accusation vide perald . ●om . . p. ● . de detractore . fiue motiues to lay aside calumniation and slandering . io● . . . if there be so many accusers , no meruaile if godlymen want no manner of accusation . so many accusers should make vs watchfull of our selues . . rules to stop the mouths of all accusers . . rules in gods tempting of man. man tempteth god two waies . man tempteth man . waies . man tempteth himselfe two waies . satan tempteth two wayes . how christ so holy and so powerfull could be tempted of the deuill . three degrees of temptation . the greatest temptation of all is , not to be tempted . satan may allure , but he cannot force vs. satans first assaults to be repelled for three reasons . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. why christ would be tempted , . reasons . christ by being tempted , enabled to succour vs in temptation sundry waies . a ground of comfort out of christs temptation . vse . . motiues to manfull resistance of temptation . vse . . looke vp to christ tempted for saluation , & imitation . vse . . doctr. when god bringeth his children into the wildernes to be tempted , he armeth them with grace sufficient . reasons . . god should loose his honour , if any of his seruants should be vtterly ouercome strong motiues to outstand temptations . why christ was with wilde beasts : . reasons . christ hath more peace among wilde beasts , then among wicked men . psal. . . christ as able to defend vs as himselfe , both from wilde beasts and deuils . ● . rules to keep faith in the presence of outward meanes . . actions of faith in the absence of meanes . not to thinke much if with our lord we find men more sauage then beasts . notes for div a -e kinds of fasts . . christs fast disagreeth from popish fasts in . things or . christ fasted this fast for . causes . christ fasted no longer nor shorter time then . dayes , for . reasons . moses in monte ante legem , elias in itinere sub lege , christus in deserto sub gratia . fourtie nights added for two reasons . doctr. fasting a most necessary duty . reasons . . vse . . vse . . motiues to fastin● , . doctr. satan by lesser temptations makes way to greater . vse . . where satan beginneth his temptation , we must begin our resistance . rules of resistance , . vse . . the least temptation is too strong for a secure aduersarie . vse . . what infirmities our sauiour tooke , and tooke not , in . propositions christ tooke not all infirmities of euery particular man , for . causes . reasons why christ tooke on him our infirmities , . mans nature is knowne by defects , gods by perfection . ob. christs meat was to do the will of his father . differences betweene christ infirmities and ours in fiue things . non habuit ex debito pe●cati . aquin. matth . . reu. . . notes for div a -e doctr. satan euer taketh vs at the weakest . reasons . . vse . . horat. our sicke and dying day most vnfit for resi●stance , for . reasons . vse . . fiue notable rules for the watch ouer our owne weaknesses . doctr. satan the most eminent and dang●rous tempter . satan restlesse in tempting for three reasons . vse . . vse . . vse . . vse . . vse . . fowre motiues to stirre vp one another to good , as satan doth to euill . satan commeth to a man two wayes . christs temptation externall and in a bodily shape assumed , for . reasons . note . christ came led of the spirit ▪ satan comes of himselfe . act. . . satan would assayle the son of god knowing him so to be , for fowre reasons . two certaine rules to knowe when the tempter comes . satan aimeth at foure things in this first temptation . doctr. . satan directly opposeth the word of god. reasons . . vse . no diuine truth to be called into question for . reasons . doctr. . satan in all temptations seekes to ouerthrow the faith of men . reasons . . vse . . no temptation , no faith . vse . . because satan most oppugneth our faith , we must most fortifie it . . generall directions for the fortifying of faith . excellencie of faith in . things means of fortifying faith , . the least faith can pray for more . doctr. . satans drift is to make men call in question the truth of their adoption in their trialls . reasons . . vse . outward things make neither happie nor vnhappy : fowre reasons . difference betweene the loue of god , as god , and of god as a father . rules to confirme the heart in the loue of god , notwithstanding outward crosses . means to confirme to a mans selfe his owne adoption , . sundry waies of god drawing neere his saints in their troubles . doctr. . to vse vnlawfull meanes to help our selues is diabolicall . reasons . . vse . . vse . . . considerations to fence vs from vsing vnwarrantable meanes . satan euer seeketh to blemish that good which he cannot hinder . three excellent properties of faith in want of meanes . doctr. satan inferreth mischeiuous conclusions vpon true premisses . reasons . . lying the deuils mother-tongue . vse . . vse . . false conclusions in matters of faith . false conclusions on true grounds in matters of practise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . things cunningly contriued in this one suggestion . doctr. satan ordinarily mooueth men to turne stones into bread . snares laid by satan in auoiding our troubles . numbers haue learned this trade of the deuill to make stones bread . vse . . satan neuer commeth without one stone or other . vse . . satan lessoneth men rather then to want bread to get it out of stones . vse . . satan alloweth his seruants stones for bread vse . . gods way to get bread , contrary to the deuils , in . things . notes for div a -e christians must be reasonable to most vnreasonable aduersaries . reasons . . fiue reasons of christs meekenes to satan . christians must ouercome aduersaries , rather by patience thē by power . doctr. christ not so rough with satan as with some wicked men , no● as with some of his deare disciples reasons . . vse . . the greatest iudgement of all , not to be iudged at all . vse . . vse . . christs answer most modest . note . why christ who could turne stones into bread would not . . reasons . doctr. christ reuealeth himselfe only to such as make right vse of him . reasons . . vse . . vse . . numbers of mē to whom christ neuer reueileth himselfe . vse . . three properties of such 〈◊〉 to whom christ will make himselfe knowne . doctr. . the word is a principall weapon of our spirituall warfare . reasons . . the word a compleat armour . vse . . papists by suppressing the scripture , wring the weapon out of mens hands . this practise ▪ against the scriptures . . against the example of christ and his apostles . rom. . . . against common sense . . against the fathers . ad volusian●●● epist. . contra valentin lib. . cap. . ad coloss ▪ hom . . in epist. ad coloss. c●p . v. . in isa. hom . . . against learned papists themselues . vse . . doctr. . the right skill of gods word is to cut off temptations by it . reasons . . vse . . in temptations to despaire , how the word fenceth . word cutteth o●● temptations to presumption . the word cutteth off temptations to pride . the word cutteth off motions to iniustice . vse . . the scriptures the hammer of heresies . instance in iustification by works . in transubstantiation . in the seauen sacraments . in originall sin after baptisme . in absolute necessi●●e of baptisme . in communion in one kind . vse . . vse . . vse . . vse . . doctr. outward means not sufficient to sustaine the life of man. . bread. . clothes . . physicke . mo●y . . strength . . counsell . reasons . . vse . . meanes not to be set aboue their own place vse . . vse . . vse . . more care must ●e had of gods blessing , then 〈◊〉 meanes . the comfort of the creatures , a greater mercy then the creatures themselues . doctr. only the word , yet euery word of god preserueth the life of man. how the soule liueth by the word of god. how man liues by euery word of god. the word sustaineth , . aboue all means . wayes . ii. without all meanes . iii. against all meanes . reasons . . vse . . the word of god made the aire light without the sunne , and the earth fruitfull without the raine . vse . . faith in this word strengthneth the heart many wa●es . vse . . v●l minimus fructus ex pecu●●a perc●pe non potest sine de● offensione & proximi in●●ria . calis epist. ab hoc vsuram exige , quem non sit crimen occidere . ambros. see , august . epist. . vse . . ier. . vse . . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . doctr. reasons . . vse . . vse . ▪ vse . . vse . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . doctr. . reasons . . vse . . vse . . vse . . exod . doctr. . vse . . reu. . . vse . . vse . . ier. . . doctr. reasons . . vse . . ludi sce●ici spectaculae turpitudinum , & licentiae vanitatum ▪ aug. de ciuit . dei. l. . cap. . scipio propter animorum canendam pestilentiam , ipsam scenam construi proh●b●bat . aug. ibid. magister non erudiendorum , sed perdendorum puerorum . cypr. vse . . notes for div a -e doctr. reasons . . vse . . doctr. reasons . . vse . doctr. reasons . . vbi d●xisti , sufficio , ibi defecisti : vbi tibi placuisti , ibi peri●sts . aug. vse . . doctr. . reasons . qu● efficit tale , illud ipsum est magis tale . vse . vse . . rule . . — lucri bonus est ●dor ex re qualibet . — iuuenal . rule . . rule . . doctr. . reasons . . dico peccatum non esse , si non propria voluntate pecc●tur : august . contra fortun. manich. volunta●●ogi non potest . arist. vse . . ad malum hortari potest , cogere non potest . chrys. vse . . vse . . vse . . psal. . doctr. . reasons . . . sam. . . vse . . vse . . vse . . doctr. reasons . . regula credendorum & agendorum . vse . . dubium . non in legendo , sed in intelligendo . hieron . vse . . vse . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . homil. . ex varijs in matth. satanas promissionem obij it christe , conditionem vero abijcit . par. in locum . doctr. reasons . . vse . doctr. reasons . . vse . . ordo gratiae praeponderat ordini natura . th. aqu. vse . . notes for div a -e iam. . doctr. reason● . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vse . . aug. epist. . ad vincent . donatistam . greg. lib. . ●pist . ● . august . lib. . de bapt . con●●a donatist c . aug. l. . de bapt . cont . don. c. . rhem. in rom. cap. . ver . . de christo. lib. . cap. . ge●son . aeneas sylv. cathedram in coelo habet , qui i●tus docet cord● . aug. vse . . vse . . rule . . rule . . rule . . rule . . rule . . rule . . euseb. eccles . hist. lib. . cap. . rule . . reasons . . vse . . vse . . notes for div a -e doctr. reasons . . vse . . . sam. . . vse . . vse . . reu. . . vse . . . kin. . . . excelsa promit 〈◊〉 in excels● . doctr. reasons . . vse . . vse . . vse . . doctr. . reasons . . vse . . vse . . doctr. . reasons . . vse . . eph. . . vse . . rom. . . notes for div a -e doctr. reasons . . vse . . act. . . vse . . in lib. de fide cum haeretic●s seruanda . vse . . doctr. reasons . . vse . . zach. . . vse . . doctr. . reasons . . vse . . vse . . vse . . vse . . doctr. . non est n●cens nature deu● . cic. reasons . . vse . . vse . . notes for div a -e doctr. reasons . . vse . . vse . . ioh. . doctr. reasons . . vse . . vse . . vse . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . doctr. reasons . . groūds against image worship . obiect . . answ. . obiect . . answ. . exam concil . trid. part . . vse . . aderant , sed non adorârunt . pet. martyr . ioh . . vse . . doctr. reasons . . . tim. . . hin● obe●●re ab audir● . vse . notes for div a -e doctr. reasons . . vse . . vse . . vse . . vse . . doctr. reasons . . nemo hic non vinc●t , nisi qui vincere noluit . erasmus . vse . . . tim. . . vse . . satan potens , omnipotens christus . callidia serpens & sapiens , christus sapientia . vse . . doctr. reasons . . vse . . vse . . vse . . isa. ● . ▪ . vse . . vse . . doctr. reasons . . reason . . conditions of sound obedience , ● . reason . . vse . . doctr. reasons . . vse . . vse . . vse . . vse . . vse . . isa. . . doctr. reasons . ● vse . . vse . . vse . . doctr. reasons . . vse . . vse . . vse . . regula vitæ the rule of the law vnder the gospel. containing a discovery of the pestiferous sect of libertines, antinomians, and sonnes of belial, lately sprung up both to destroy the law, and disturbe the faith of the gospell: wherein is manifestly proved, that god seeth sinne in iustified persons. by thomas taylor dr. of divinity, and pastour of s. mary aldermanbury, london. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) regula vitæ the rule of the law vnder the gospel. containing a discovery of the pestiferous sect of libertines, antinomians, and sonnes of belial, lately sprung up both to destroy the law, and disturbe the faith of the gospell: wherein is manifestly proved, that god seeth sinne in iustified persons. by thomas taylor dr. of divinity, and pastour of s. mary aldermanbury, london. taylor, thomas, - . [ ], , [ ] p. by w[illiam] i[ones] for robert dawlman at the brazen serpent in paules churchyard, imprinted at london : . printer's name from stc. the last three leaves are blank. reproduction of the original in the henry e. huntington library and art gallery. p. - mutilated; p. - from the union theological seminary (new york, n.y.). library copy filmed at end. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng law and gospel -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion regula vitae , the rvle of the law vnder the gospel . containing a discovery of the pestiferous sect of libertines , antinomians , and sonnes of belial , lately sprung up both to destroy the law , and disturbe the faith of the gospell : wherein is manifestly proved , that god seeth sinne in iustified persons . by thomas taylor dr. of divinity , and pastour of s. mary aldermanbury , london . numb . . . wherefore were ye not afraid to speake against my servant moses ? imprinted at london by w. i. for robert dawlman at the brazen serpent in paules churchyard : . the preface to the godly reader . what mr. luther in his last sermon at wittenberg observed , and foretolde , we see in these our dayes fully performed and accomplished : hee had observed thirty severall sects , and sectaries , raised up by satan in his time against that holy doctrine preached by himselfe ; all which had hee not beene able by the scriptures to have resisted , and refuted , he must have beene ( as himselfe said ) of thirty severall religions . among them he mentioneth the anabaptists , antinomists , libertines , servitians , &c. of all whom he foretold , that though now they ( saith hee ) by the power of the word , and by the vigilancy of godly teachers lye close and still ; yet will they be intent , and ready on all occasions to rise , and raise up their damnable errours to disturbe the peace of the church , and the prosperity of the gospel . and indeede accordingly have we observed the church of god in all times since , lesse or more infested with these dangerous sectaries , i meane the libertines , the professed enemies to the law of god , and to the holy obedience of it . against whom as st. augustine in his time wrote two books against the adversaries of the law : so mr. calvin dealt worthily in his time , in his booke intituled , against the furious sect of the libertines : and many other godly men since that time . let not us be offended that the spawne and succession of those lewd libertine sectaries are now issued forth in troopes amongst us , nor marvaile that the hatred of gods most righteous law prevaileth amongst a rude multitude , the sonnes of belial ; whom mr. calvin calleth a prodigious and belluine sect , furious and madded in their opinions , and fierce as unbroken coltes against whosoever would curbe them , and straiten the reines of their unbridled licentiousnesse . but rather let us observe , . satans malice in sowing tares where good seede was sowne , and that in the lords field . . gods just permission of so many schismes as tares rising with the graine ; and therein revenging the contempt and disobedience of his word , he hath sent strong delusions , that many should believe lies , who received not the truth in the love of it . . the levity , wantonnes , and instability of unsetled gospellers , that are in every new fashion of opinion , with every new man that hath the tricke of molding novell conceits against received truthes ; that if thirty new-minted fansies should rise up in their age , they were like enough to be of thirty religions , and of every last praise god , that the truth was never truly preached till now . . let us excite our selves to the love of truth , to the hatred of errour , and to the fencing of our selves against seducers ; importuning in serious invocation the god of truth , not to punish our wantonnesse in profession , with taking the word of truth utterly from us : and thus shall we temper poyson to a remedy , and turne that to an help which the enemy intends for our hurt . for the setling of mine owne people ( some of them looking that way ) i delivered lately some grounds , both to enforce the rule of the law upon the regenerate , as also to refute the contrary errour of our new audacious antinomists , and libertines , and famelists , who as the olde manichees and marcionists , abolish the whole law , and that wholly . one preacheth , that the whole law since christs death is wholly abrogated , and abolished . another , that the whole law was fulfilled by christ yeares agoe , and we have nothing to doe with that . another , that to teach obedience to the law of god , is to teach popery , and to leade men into a dead faith . another , that to doe any thing because god commands us , or to forbeare any thing because god forbids us , is a signe of a morall man , and of a dead and unsound christian. and upon these hollow and deceitfull grounds doe these masters of errour bottome a number other ridiculous conceits , which yet they deliver as oracles , and anathematize whosoever shall not so receive them . as . that the law being abolished to the justified , god can see no sinne in them ; for hee can see no law transgressed . . that the regenerate cannot sinne ; for where is no law , is no transgression : according to that luciferian principle rife among them , be in christ , and sinne if thou canst . . that being in christ , they are christed with christ , as pure as christ , as perfect as christ , as farre beyond the law as christ himselfe : the right brood and spawne of the olde catharists and puritans . . that the law is not to bee taught in the church , and they are legall preachers that doe so , and preach not christ. . they hence disclaime all obedience to the law , and raile at the precepts and practise of sanctification , as good for nothing , but to carry men to hell ; and cry out on the ministers as popish , and as having monks in their bellies , who set men on working , and doing , and walking holily . . they renounce and reject all humility , confession and sorrow for sinne , they scorne fasting and prayer , as the seeking not of god , but of our selves . one saith , that neither our omissions , nor commissions should grieve us : and another , neither doe my good deedes rejoyce mee , nor my bad deedes grieve mee . they deride and flout the exercise of repentance and mortification , and upbraid such as walke humbly before god. what say they ? will you repent all your dayes ? and , you cannot sinne , but you must repent an whole fortnight after . nay they are set upon so merry a pin , as they can thinke of their former sinnes with merriment . i am glad of my sinne ( saith one ) because it hath drawne me to christ : and why doest thou not mourne that by those sinnes thou hast pierced christ ? . they reject the saboth as iewish wholly abrogated with all other commandements ; as one of them professed , that were it not for offence of men , he would labour in his calling on that day as well as any other . these with many other consequents of the same stampe , all tending to loose the conscience from all awe of god , from all care of duty , from all feare of sinne , and judgement to come , ( though they walke in all licentiousnesse , and prodigious courses ) are such as a right bred christian cannot but tremble at ; and were there but a few droppes of modest blood in their veines , the masters of such lewd and libertine opinions could not but blush at : who cannot answer before god ( without a sea of teares of tim●ly repentance ) the mis●●a●ling of simple men ( and women especially ) into such desperate wayes . my intention being onely to propound the grounds of naked truth , ( which as a right line is the rule of it selfe , and of that which is crooked ) and that to my owne , in my owne plaine and ordinary manner ; it was farre from my thought to make my labour more publicke , till partly the scorne and insolency of these schismaticall spirits on the one hand , and partly the importunity of many godly both ministers and private persons thrust mee into a second survey , and review of what i had delivered . they said they knew some drawne off their opinions by hearing the doctrine preached ; and doubted not but if it were made more publicke , it would be much more usefull to the church , especially seeing these seducers creepe into such corners of the citty and country , where are weakest meanes of resistance , whose strongest hopes and holdes lie in the ignorance and too credulous simplicity of their proselites . i made many objections to my self , some to them : i knew this argument soundly and judicially handled already by others ; that it might more profitably and sufficiently be undertaken by some other better furnished with gifts and leisure : how little i could expect the satisfaction of others in an argument of this moment , who in the throng of businesse , and burden of many weekly exercises , could scarce gaine thoughts or time to satisfie my selfe : how unsafe to thrust into a publicke quarrell : how importune and lawles the adversaries , who holde not themselves countable to god , for any wrong they doe unto man. but yet persuaded to deny my selfe for the service of god and his church , and that the seasonablenesse of the treatise might adde an advantage unto it , and that it might be some stay to the teachable untill a more elaborate , and compleate worke might by some other be prepared : i yeelded unto the publication of that little which i had done ; animating my selfe with the same arguments that wise and prudent generalls use to encourage and hearten their souldiers withall , when they are to joyne issue with the approaching enemy : and they be foure . . the goodnesse and justice of the cause , which is just , and honourable ; for we take part with god , and fight his battell in the quarrell of his most righteous law. . the victory is easie and certaine , unlesse god and his law can be conquered : and who ever rose up against god and prospered ? . the quality of the adversaries must adde courage unto us , christians in name , but siding , and sorting with the damnable heretickes of ancient times : of whom i will not speake what they are worthy to heare , but what i may with judgement write , and whom the sequell discourse will shew to be of proud , furious , and audacious spirits . . the assurance of divine assistance : for are the adversaries such ? certainly then is their strength gone : god's spirit is gone from them , for he teacheth the humble , and sendeth the proud empty away . they pretend the spirit , and outboast all men , that they are taught , and led , and moved by the spirit , and are past all motives and persuasions of man or meanes : but god's spirit is a soft , sober , calme and quiet spirit , both in christ the head , and in all his members : and that furious , factious , railing and quarrelsome spirit of theirs , is that uncleane spirit of satan , usually breathed into hetickes and enemies of the truth , and of the spirit of truth : by whose onely assistance wee shall shape them ( not as they say in scorne , a garment after our owne fashion ) but such an answer out of the scriptures , as shall not hide their nakednesse , but uncover their ignorance , emptinesse and folly , and vindicate the holy law of god from their schismaticall cavills , and hereticall contempt . and why not ? for doe we exclaime against the papists for blotting out the second commandement , as sacrilegious persons ? and against the anabaptists for denying the fifth ? and shall we be silent at these sectaries , whose blindnesse hath made them bolde to blot out all the ten at once ? which although they were writen with god's owne finger , and that in tables of stone , yet these mad men presume their nailes so steeled , as that they can scratch them out all at once , and yet god see no sin in them . i shall speake unto them all along the treatise ; and now will onely desire of them , or rather of god for them these two things : first , that my reproofe may be a medicine unto them ; at least if it be conceived a wound , yet not of an enemy , but of one that out of love desireth to leave them a testimony of faithfulnesse : and the other is , that the lord would worke in them a timely change both of opinion & practise ; so as they may no longer turne the grace of god into wantonnesse and liberty , but get out of this snare of the divel , wherein they are held to doe his will , ● who in every thing opposeth , and resisteth the righteous will of god re●vealed . but to you that are desirous to walke in the olde and good way , and are not yet infected with this spreading gangrene of licentiousnesse , i shall be bolde to give some advise for prevention . as . to looke carefully to your precious soules , which satan many wayes beleaguereth : let not pretences of faith in christ loose you from duty towards god ; catch not at ease , or presposterous and overtimely comforts , wherein the impostour hath you at advantage . . looke well to your estates , and outward meanes , lest these impostours make a prey , and advantage on you , as they have done on some already , who have confessed that these pedlars have basely inveagled from them even to the very cushions of their windowes : for the apostle observed not in vain , that through covetousnesse they make merchandise of unwary soules . . suspect such men as come with a strange language , and unwonted phrases and manner of speaking : for errour is a fruitfull mother , yet is she ashamed of her brood , and is willing to cover and apparell them with philosophicall and metaphysicall phrases ; and so these men are willing we should seek out the brats of their owne braine , in the bushes and thickets of intricate discourses , and in the meanders and laborinths of uncouth language , wherein they desire to be admired , rather than understood : not unlike their predecessours in calvins time , of whom hee saith , that they were like gipsees , that had gotten a cheating , and canting language proper to themselves ; and this is one of the first principles of their cousening trade . surely the ministery of christ , and his apostles , and of all godly teachers , is to cast off all cloakes of shame , and to walke not in craftinesse , neither to handle the word of god deceitfully ; but in declaration of the truth , to approve themselves to every mans conscience in the sight of god. these cleane contrary studie how to involve things in darknesse , and to obscure and extinguish ( if they could ) the light , and devise to speake as in the riddles and oracles of old , in ambiguous , and new-minted phrases of their owne ; as if the phrase and expressions of the scriptures were onely to be rejected in opening of the mysteries of scriptures . but leaving these bolde impostours to set the holy ghost to schoole to teach him to speake , wee acknowledge wee have not onely a rule of doctrine prescribed us in the scriptures , but also a rule of speaking , unto which we must frame our selves ; and utter wholesome doctrine , in wholesome words , and words of understanding : and all other lofty , arrogant , and subtle manner of speaking , so as that which is uttered cannot be well understood , the apostle rejects it as an idle beating of the ayre . . nourish the grace of humility , for god teacheth the humble : beware of curiosity and affectation of novelties ; be wise to sobriety , and thinke it an high wisedome to be established in ancient and received truthes . the ficklenesse of hearers , and unsetlednesse in the grounds of holy truth , together with the wantonnesse of opinions , have opened a wide doore to impostours : and while for want of judgement men are ready with salomons foole to beleeve every thing , all the labour and diligence of able and godly ministers is too weake , to keepe multitudes from running after the ministers of satan , furnished with all arts to deceive , and to cheate them of the truth which is according to godlinesse . against whom while i endeavour to establish others , i may seeme to forget my selfe , and that i must incurre many censures and contempts from this lawlesse generation of men ; but my labour is with the lord , and my reward is my conscience of well-doing : i shall contemne their contempt , love their persons , hate their errours , and studie while i am , to be as serviceable to the church , and the faith once given to the saints , as i can . chap. . containing the ground of the following discourse and dispute , out of rom. . . for ye are not under the law. in the words of the apostle are to be enquired , . what is meant by the law : namely , the morall law in the ten commandements , containing our whole duty to god , and to our neighbour . . what it is to be under the law : namely , not under the rule and obedience of the law , for our apostle looseth no christian from that ; but christians are not under the raigne of the law , by the raigne of which , sinne raigneth unto death . this being the apostles reason , that the raigne of the law , puts them under the reign of sin . . who are these that are not under the law ? yee : that is , beleevers , justified and sanctified persons , that are dead to sinne , and alive unto god in iesus christ our lord , verse . and onely these , seeing the naturall man is yet in his sinnes , and under the whole power of the law in the rigour and extremity of it . rom : . . we are delivered from the law , being dead unto it wherein we were holden . but who are these ? those that serve in newnesse of spirit , not in oldnesse of letter ; that is , which now serve god in a new spirituall manner , excited and wrought by the spirit ; and not according to the olde corruption of our nature before grace , nor according to the externall letter of the law , which onely breedeth externall actions . and that it is the priviledge of beleevers appeareth by these reasons . . because christ was made under the law , to redeeme those that were under the law , that we might receive the adoption of sonnes , galat. . . the reason is good ; christ was under the law , therefore christians beleeving are not under it ; and , christians are redeemed from being under the law , and therfore are no longer under it . . as many as are under the law , are under the curse . but it is the priviledge of beleevers , not to be under the curse ; for they that are of the faith of abraham , are blessed with faithfull abraham . therefore they are not under the law. . it is the priviledge of beleevers , to receive the spirit of christ. rom. . . as many as are christs , are led by the spirit of christ : and therfore they are not under the law. gal. . . if yee be led by the spirit , yee are not under the law . . it is the priviledge of beleevers to have eternall life , and the inheritance , by promise , and not by the tenour of the law ; and therefore all they , and only they are free from being under the law. gal. . . if the inheritance be by the law , it is no more by promise . but god gave it to abraham by the promise . were beleevers under the law , they should have the inheritance by the law : but they have it not by the law , but by promise ; and therefore are not under the law. for the law and the promise in the cause of righteousnesse , and life , will not be agreed , no more than light and darknesse , fire and water , whose natures are most abhorring . quest. but what or wherein is this priviledge of not being under the law ? answ. this priviledge will appeare the clearer , if we consider the danger of being under the law , in foure things . first , in that the law wrappeth every sinner in the curse of god , both in this life , as also in the life to come ; so as hee is no where secure , but lyeth naked to the curse meeting him at every corner . the law is a thunderbolt to blast him in his person , in his estate , in his name , in his goods , in his calling , in his comforts , in all his enterprises , and occasions ; the sentence is passed upon him , and where ever he is , hee is in the way to execution . it would daunt , and astonish the hardiest , and stoniest heart , to heare the sentence of death pronounced upon it for violating the law of his prince and country . it would marre all his merriments to conceive hee were presently to suffer but a temporall death for offending the law of man. and it would much more spoyle the pleasure of sin , if the sinner could with an hearing eare , heare the sentence of eternall death denounced by the law , against soule and body , for violating the righteous law of the eternall god. if an house were ready to fall upon a mans head , how would hee bestirre himselfe , and winde every way to hye himselfe out of the danger . but the burden of the law is more intollerable than the weight of all the sands , and mountaines in the world ; and this oppressing weight is ready to fall on the head of every sinner : which how should it amaze , and affright them , and make them restlesse , till they bee gotten without the reach of the danger . . the law in the raigne of it shuts up heaven , ( which receives no trangressour ) and setteth the gate of hell wide open upon the sinner ; and not onely casteth him into hell hereafter , but bringeth an hell into his conscience before hell ; that if his heart be not dead within him as nabals , it is restlesse as the raging sea , tormenting him for the present with hellish feares , dreadfull horrours , and selfe-accusing ; the biting and gnawing of which worme is the very entrance into hell , and a beginning of the eternall torments of it : for the avoiding whereof many wicked men have chosen death , and hastned their owne execution , as farre more sufferable and easie . . the law in the raigne of it , thrusts the sinner under the power of the divell , as a condemned malefactour into the hand of the executioner , to be ruled at his will. now must hee blinde his eyes , and as it were by an handkerchiefe over his eyes , hee must pinion him , and binde him hand and foote , and by effectuall delusions prepare him to his death . and what is more just , than that he who will not be led by the spirit of god , should be given up to be ruled by the divell . . the law in the raigne of it , addeth a sting , and sharpneth the point of all afflictions , which by it become the beginning of hell , and properly curses ; retaining their naturall acrimony and poyson ; and are as the red sea , even a well , and a devouring gulfe to drowne the egyptians , which same sea is a wall and paved way to save the israelites . it armeth all gods creatures against the sinner , who are ready in their severall rankes to revenge their lords quarrell , till he enter into that new covenant ; of which see hosea . . it is the law that makes death a doore to hell , and a downefall to eternall perdition : the law is mercilesse , and knoweth no other condition , but doe or die : so as if a man dye under the law , there is no expectation but of death without mercy . quest. . but how may a man get from under this dangerous estate ? answ. by the attaining and exercise of three saving graces . first , faith in the son of god ; which apprehendeth christs righteousnesse for the fulfilling of the law. . faith establisheth the law ; both because it attaineth in christ remission of sinnes , and so remission of the rigour of the law , as also an imputation of that full righteousnesse which the law requireth . . faith is the law of christ , by obedience of which law every beleever must live , and is answerable to the obedience of the whole law. the second grace is repentance , and timely turning unto god ; this helpeth a man from under this danger . . in that it flyeth from the dreadfull sentence of the law , and knocketh at the gate of mercy ; it seeks and sues for pardon , and will not give over , till it have got a gracious answer , that all the sins are remitted . . in that it wipes off all old scores , repealeth all the actions of the law , getteth all sinnes cast into the bottome of the sea , never to be remembred any more : nay it gett●●● not onely sinnes 〈◊〉 , but ●ven the law it selfe 〈…〉 ●ort buried to the penitent person : as moses body , and is unknowne where it was laid . the third grace is new and inchoate obedience to the law , which is a kinde of fulfilling it . for . it is a worke of the spirit in the regenerate , who hath written the law in their hearts , and made them of rebells and enemies to the law , and the righteousnes of it , lovers of the law , and lovers of obedience . . it hath the promise of acceptance , and is accounted as full and compleat obedience to the law : and themselves now called perfect and undefiled in the way . god looketh not now on their obedience as theirs , but as on his owne worke in them , nor approveth the person for the work , but the work for the person . quest. . how may we know a man gotten from under this da●ger of the law ? answ. by sundry notes or markes . first , by subjection to the gospel in the power of it ; when a man contenteth not himselfe with a title of faith , or a shew of profession , or a forme of godlinesse , or a name that he liveth ; but groweth in the knowledge and obedience of the gospell : for would a man be saved , and obey neither the law nor gospell ? no , no , the apostle concludeth him under the whole power of the law , that knoweth not , nor obeyeth the gospel of christ , thes : . . . by thankefull walking worthy of the gospel : this man knoweth that all the regenerate are gods workmanship ; and that the end of all our freedome from sinne , is the free and cheerefull praise of god : and therefore he cannot but be thankfull to christ his deliverer from under so hard and cruell a master as the law , which did nothing but accuse , accurse , terrify and condemne him : now will he highly prize his freedome , and glory in his happy liberty : now will he live to christ , and for christ ; and ascribe all his happinesse unto him , as doth the apostle for that happy victory over sinne and the law , cor : . last : and rom : . , . . there is now peace of conscience , which formerly ( if waking ) did bite and sting ; but now excuseth and acquitteth . i meane not here a sencelesse or brawny conscience , the issue of a dead conscience ; which like a dead man , lay him under a church or mountaine , he is quiet , feeleth nothing , complaines of nothing : so lay the secure sinner under the intolerable burden of innumerable sinnes , his conscience is quiet , and complaineth not . but this peace followeth not from unfeelingnesse , but from feeling sin pardoned , from perceiving sin subdued , and from discerning sinne repented of , striven against and conquered : for the spirit of grace is ever a spirit of mourning , and from that sowing in teares ariseth the harvest of joy . . hee that is got from under the law is now a law to himselfe , that is , he willingly submitteth himselfe to the rule and obedience of the law : the way to escape the yoake and coaction of the law is to become a free and cheerfull observer of the law. which standeth in three things . . in a care to doe the duties which the law requireth , and in such manner as the law doth require , so neare as we can , psal : . . rom : . . . in huhumility and griefe that we are so short of the law in our best duties ; that when wee have done all we can , we are so unprofitable , and that even all our righteousnesse is as a stained clout . . and all this out of love of god , and of obedience , not for feare of hell or judgement : whence gods people are called a willing people . psal : . . this must every beleever aime at ; for hee that willingly liveth in the breach of the law is certainly under the curse of it . . a man gotten from under the law , giveth up himselfe to the leading of the spirit : gal : . . if yee be led by the spirit , yee are not under the law. now to be led by the spirit is , . to suffer the spirit of god to guide the minde , with knowledge , for he being the spirit of illumination , his office is to lead the saints into all ●●uth . . to allow him to carry and order the heart , will , and affections with cheerfulnesse , and constancy in all good duties , whence hee is called a free spirit , not onely because he worketh in himselfe freely , and as the wind bloweth where he will ; but from his powerfull effect in the saints , who by his strong and mighty gales are caried strongly in their motions of grace and obedience . this finde and challendge thy freedome from under the law. but if the spirit that rules in the world guide the course , or satan carrie a man into the foule lusts of uncleannesse , worldlinesse , voluptuousnesse , malice , or the like , as the swine into the lake ; this man is under the whole curse and raigne of the law , because he is under the power and reigne of his sinne . . there is joy and thankfulnesse for others freedome as for a mans owne : he that is truly converted is unfeignedly glad for the worke of gods grace in others , rom. . . god be thanked that yee have beene the servants of sinne , but now ye have obeyed the forme of doctrine , &c. eph. . . phil. . . a godly pastour with paul wisheth all as himselfe , except his bonds . a godly parent will rejoyce to see his children to walk in the truth . a father or husband cannot content himselfe with his owne safety from a deadly danger , and see his wife and children left in it still . a godly master as ioshua will have all his house serve the lord with himselfe , and will not endure in his family , a wicked servant , a vassall , and slave to the divell , and sinne ; but will pull him out of the fire or water , or turne him out of doores : yea every sinner converted himselfe , wil strengthen the brethren , as peter , and david , psal : . . by these notes may a man try and discerne whether he be yet under the law or not . chap. . explaining the apostle , and shewing how farre the beleever is from under the law. having shewed that it is the priviledge of justified persons not to be under the law ; we are now in the next place to limit this proposition of the apostle within his own bounds ; which ancient bounds while our libertines remove or break downe , they open a sluce or floodgate unto all loosnes and licentiousnes , both of opinion , and practise . for the right understanding of our apostles meaning , we must consider the law two wayes . first , in the substance of it : or , secondly , in the circumstances or appendices belonging unto it . the substance of the law standeth in five things . . the law in the substance of it , is an eternall doctrine , shewing what is good , what is evill , never changed , never abolished , never abrogated , ( no not by christ ) but is as a beame from an eternall sunne ; and the sunne being eternall , how can the beame but be so also ? and thus beleevers are still under the teaching of it ; without which no man can know what god is , nor what is his worship , nor what is the manner of his worshipp , nor what duties wee are to performe , nor how to performe them , either to himselfe , or to our brethren . . the law in the substance of it , is a revealer of sinne . rom. . . by the law commeth the knowledge of sinne ; and every sinner , yea even beleevers are still under the rebuke of it , so long as in many things they offend all , and stand in need of the law , both to worke them to humility and repentance after new sinnes committed , to worke them to a feare and reverent awe of god , and to drive them out of themselves unto christ , for recovery out of their daily infirmities ; for were there no law , there were no transgression , nor discovery of it , rom. . . . the law in the substance of it is a rule of good life , and as the gospell teacheth how to beleeve , so the law teacheth how to live : the law is as the touchstone to try what is gold in us , and what is drosse ; it is as the line and plummet to shew what is straight , and what is crooked : and thus is under the direction of it both for matter and manner of all actions which please or displease god. for as the law civill is the rule of civill life , so gods law is the rule of godly life : and as a good workman that is master of his trade , will have his rule ever at his back , or in his hand , to measure every peece of his worke , that it may stand levell and square ; so even the beleever hath as continuall need of the rule of the law , which ( the apostle saith ) is profitable for doctrine , correction , reproofe and institution even of the man of god. tim. . . . the law in the substance is the expresse idea or representation of the law of nature written in our hearts in the time and state of innocency , and the naturall principles of it cannot be quite extinct , or shaken out of the heart of the worst man ; for the very heathens had it written in their hearts , rom. . . and much lesse can it be shaken out of the beleever , in whom it is renewed and rewritten in their spirits by the finger of gods spirit , ier. . . nay the beleever cannot chuse but be framed to a cheerefull and spirituall obedience of it , so long as the spirit performeth that office in them . . the law in the substance of it , promiseth a righteousnesse , and eternall life to all the performers of it : and no beleever expecteth another righteousnes , nor another life , nor on any other condition , than the same in the law ; onely in another manner and meanes the same life must be attained , by our ful performāce of the law , though not in our selves , but in our surety ; and by the same righteousnes , not inherent in us , but imputed unto us . so as by this former consideration we see that the beleever is still under the whole substance of the law. and now in the second place seeing the justified person is so many wayes under the law , how saith the apostle that the beleevers are not under it ? to resolve which point , we must now consider the circumstances and appendices of the law , which make it an heavie yoak , an intollerable , and insupportable burden , in regard whereof the beleever is not under it . these appendices of the law are seaven . first , one consequent of the law is , that it yoaketh every man to a personall performance of it ; for himselfe must doe all things that are written in the law , to live in them . and this is now an impossible obedience , because of our flesh . but christ having perfectly fulfilled the law for the beleever , and becomming the end of the law for righteousnesse to every one that beleeveth : in this regard they are not under this rigour of the law , which knoweth no surety , no mediatour , no imputed obedience , but in every mans owne person ; and yet the gospell remitteth no part of the substance of the law , which requireth perfect obedience : only it tendreth it in the person of the surety , and gets acceptance when perfect obedience is done for the person , though not by him . . another appendix of the law is , that this rigorous exaction of personall , and perfect obedience is urged upon paine of eternall death : for , cursed is every one that continueth not in all things that are written in the booke of the law , deut. . . and gal. . . now the beleever is not under this co●sequent of the law : for christ was made a curse for us , and redeemed us from the curse of the law , gal. . . and by him being justified by faith , we escape this damnatory sentence , rom. . . but it is one thing to be free from the curse of the law , another from the law it selfe : and it is no good sequell , we are free from this sanction of the law ; therefore from the substance . . another appendix of the law is , that it urgeth and forceth it selfe upon the conscience with feare and terrour ; for as was the manner of the lawes delivery at the first , so it still thrusts it selfe upon the sou●● by coaction and constraint . a●● thus the beleever is not und●● the law ; for the grace of 〈…〉 empteth him from the rigorous exaction of it , and frameth his heart to a willing , and cheerefull endeavour in obedience ; for what the law prescribes to be done , it helpeth in the doing of it : and as christ himself became under the law not forced or coacted , but freely ; so is now the christian. but this being but an adjunct , shall we argue from removing an accident , to the remotion of the subject ? or because we are not under the law as a rigorous exactour , and terrible revenger , therefore we are not under it as a righteous commander , and holy conductour ? the consequent of the law is , that it acknowledgeth no justification or life , but by com●●eat obedience ; no life or sal●ation must be expected by the ●w , but by keeping it wholly 〈◊〉 exactly . and thus it is an impossible yoake ; for by the workes of the law no flesh can be justified , rom : . . so as now the beleever is not under the law for justification , unto whom christ is made righteousnesse , and whose perfect obedience is imputed , rom : . . but it is no good argument , that because the law is fulfilled by christ , it is therefore abolished by christ : surely every simple man can distinguish betweene accomplishing and abolishing the law : nor it will not follow , that because the law cannot justifie , therefore it cannot instruct , guide , or edifie . the consequent is , that the law is the vigour and strength of sinne ; that it arraignes , and condemneth the sinner , and is the minister of death , cor : . . but there is no condemnation to those that are in iesus , christ , rom : . . for that heavie sentence of the law is transferred upon christ himselfe , and carried off the beleever . but it will never hold weight or water in argument , that because a beleever is freed from the damnatory power of the law , he is free therefore from the mandatory and directory power of it . the consequent or appendix of the law is , that thereby sinne is excited and provoked by our owne corruption rebelling against the law , rom : . . which is not by the fault of the law , which remaineth holy , just , and good , v. . but by our wicked nature , which is more violently carried to that which is forbidden ; even as an untamed colt , the more it is hampered , the more mad and stirring it is . but the beleever is not thus under the incitation of the law , who by grace is in great part freed from this reluctation and resistance , and by the same grace made tractable and willingly subject to the law , which they discerne to be so concordant , and a very counterpaine of the holinesse and justice of god himselfe ; and thinke themselves so farre from being loosed from the law by the doctrine of grace , that they are faster tyed to the obedience of it . the and last appendix of the law , is to consider it as the law of moses , and in moses hand given to the church of the iewes ; in which respect it had many circumstantiall references to that people , and many accessories in the administration towards them ; besides some strictnesse , rigour , and terrour to that people under rudiments : in regard of which , beleevers in the new testament are not under the law as it was in moses hand ; but sundry references and circumstances , as suppose , time , place , persons , tables , testament , manner , measure , terrour , rigour are altered , and changed in the church since christs death . but it will prove no good reason , that because an heire in minority is under tutours and rods , therefore he may being come to yeares live as he list , and become a lawlesse man : or that because the law as given by moses to the church of the iewes is in some circumstances altered , therefore it must be in the whole substance of it abolished and that wholly : or that because the church of the olde testament was under a strait law , therefore the church in the new testament must be under none . the summe of all is comprised in these three following conclusions : . that the regenerate are never sine lege , that is , without law : of wicked men is said , that they are lawlesse , and described to be disobedient , ungodly , sinners , unholy , prophane , the genuine epithites , and right characters of our late anomists and antinomists ; but the regenerate are no such . . that the regenerate are not ( as our text saith ) sub lege , not under the law : namely in respect , . of iustification by the law : . of condemnation by it : . of personall and perfect obedience , which ch●ist in their stead hath undertaken , and performed : . of coaction and constraint , from which the spirit of liberty hath freed thē in great part : . of the sundry accessories of moses his administration to that people to whom it was delivered : in these regards , and some other they are not under the law. . that the regenerate may be truly said to be in lege , that is , in , or under the law , or within the compasse of the law ; in respect , . of the doctrine , rule and instruction of it : . of their subjection unto it , who frame their lives secundum legem , according to the law : . of the spirits inscription , who writing it in their hearts keepes them within the compasse of it , and holdeth them in the respect and cheerfull obedience unto it . and thus we have cleared the meaning of the apostle in this , and other phrases of the like sound , ye are not under the law. chap. . proving beleevers under the rule and direction of the morall law. now because the sonnes of belial are come out , and tumultuously are risen ( as did the heathens ) against the lord , and his most righteous law , saying , let us break these bonds , and cast these cords from us ; for we are under the teaching of grace , and under the rule of the spirit , all our worke is done to our hand , and we have nothing left for us to doe , and therefore the law to us is as the seven green cords on sampsons armes , which he brake off as a thred of tow when it toucheth the fire , and our selves as loose , and at liberty from it , as he was from them ; for the whole law is abolished to us wholly . therefore we are to prove against them , that true beleevers have both a true use of the morall law , and besides their lively faith , wherin they have received the spirit , have need of the directions , and doctrines of the morall law , for the performance of the duties of it : and that by these reasons . if the same sinnes be forbidden after faith as before , then is the law in some force to beleevers . but the same sinnes are forbidden them after faith as before . and therefore the law is in some force to them . the proposition is cleare , because the law onely discovereth and revealeth sinne , as the gospell doth the remedy . the assumption is also manifest , because the law is an eternall truth , and is never at agreement with any sinne in whomsoever . concupiscence before faith is sinne , and no lesse sinne after faith in the regenerate : davids murder , and adultery were sins after faith ; and the same man that beleeved in god , committed adultery with bathsheba . object . these were foule sins in themselves , but not in him because he was justified . answ. then nathan was deceived in saying , thou art the man : and david , when he said , i have sinned . had david sinne after faith ? then was david under a law for obedience : for every sinne is the transgression of the law , and where no law is , can be no transgression . the like of peter in the new testament apparantly a beleever , for christ prayed that his faith should not faile ; yet after that fell into those foule sinnes against the law , rash swearing , and false swearing , and cursing himselfe ; which were foule sins in him , as well as in themselves ; why should he else goe out , and weepe bitterly ? peter , as full of shifts as he was to save his skin , was to seeke in this shift , to turne off all his sinne , and sorrow at once , that being a beleever , and in the new testament , the law had nothing to doe with him . this argument our novatians and famelists can by no other shift avoid , but by flying to a perfect purity in themselves : for this is a dangerous , and desperate principle of their catechisme rife in the mouths of their novices , be in christ , and sinne if thou canst ; and is very coherent with their other tenents : for were the morall law indeed wholly abolished , why should they not worship false gods , sweare , breake the saboth , rebell , kill , whore , steale ? what should hinder them from rayling , and reviling all ministers and people , besides their owne sect , as in a dead faith , as onely morall men in state of death ? all this is no sinne : abolish the law , and thou maist say , sin if thou canst . but oh vaine men . can david sinne , and for his sinne his flesh tremble with feare of gods judgments ? can peter at the side of christ sinne , and that after so many warnings of christ himselfe ? doth paul know but in part , and after faith find a law in his members rebelling against the law of his minde ? and that after grace received , the good hee would doe , hee did not , and the evill hee would not doe , that did hee ? and are you in so high a forme beyond these worthies , that you cannot sinne if you would ? ponder a little these places of scripture and if you be still mad of your perfection , i will say of you as ierom of your fellowes ; you had more need of physick to purge your braines , than perswasion to informe your judgements . eccles : . . there is not a just man on earth that doth good , and finneth not . kings . . for there is no man that sinneth not . object . no ? hee that is borne of god sinneth not . answ. the apostle saith not simply and absolutely that he hath no sinne , or sinneth not ; but hee sinneth not industriously , hee makes not a trade of sinne , he sinnes not as the wicked doe , nor sinneth not in raigning sin , nor sinneth unto death , without returne and repentance , because the seede of god abideth in him , and destroyeth in him the worke of the divell . prov. . . who can say , i am pure from sinne ? who ? i can say so , and i can , saith every libertine ; my sin may be sought for , and cannot be found ; and mine , saith another , is washed off , that it cannot be seene ; and mine , saith a third , is as a bottle of inke dispersed in the sea , and not to be discerned . and indeed thus it is in the justified in respect of gods account , and imputation ; but while they speak so magnifically of themselves in respect of the presence of sinne , they onely blow up their bladder bigger , which all the while is swelled up but with stinking winde and emptinesse . but they would have some places out of the new testament , as men beyond the reach of the olde . and so they may . iam. . . in many things we sinne all : we all ; all apostles , all christians ; sin , that is , transgresse the law ; in many things , by daily failings and errours : and therefore all we in the new testament , since christs death , though we be justified by faith , are under the rule and obedience of the law ; because we sin in many things . ioh. . . if we say we have no sinne , we deceive our selves , and there is no truth in us . wee : who ? the apostle speaketh of carnall men , say some of the libertines : as if the apostle was a carnall man : but the former verse expresseth who they be that have sinne ; those that walke in the light ; those that are in communion of saints , and have fellowship one with another ; and those that are justified and sanctified , whom the blood of iesus christ his sonne hath cleansed from all sinne . if the same duties be required of all after faith as before , and every conscience bound to the performance ; then the law in the whole use is not abolished to beleevers . but the first is true : and therefore the second . the former appeares , because where any duty is commanded , there the rule of that duty is implied : and this rule is the morall law , which bindeth all men to all duties of it both before and after christ , being an eternall measure of all that is right or crooked . that it is a rule of duty before christ , they deny not ; and that it is a rule of duty since christ , i make it plaine thus . . because christ himselfe did confirme , expound , establish and fortify the law by his word and authority , which was the scope of his large sermon upon the mount , in mat. . . and chapters : which had it beene to be utterly abolished , he would rather have declaimed bitterly against the law as our antinomists doe , & have rather commended the pharises for weakning it by their glosses ; than have vindicated it , and restored to the full strength and power of it . . our lord not onely confirmes it in it selfe by his doctrine and life , but also in the conscience of every christian. matth. . . he that breaketh the least of these commandements , and teacheth men so to doe , shall be least in the kingdome of heaven : but he that shall teach and observe them , shall be called great in the kingdome of heaven : that is , shall be honoured , and counted a worthy member in the church of god. no , saith the libertine , we must not teach the law in the church ; and those that doe are legall preachers , that lead men into a dead faith ; we must doe nothing , because god commands us : nay we not onely reverse the least of them , but all at once , and teach others so to doe . see now if fire be more contrary to water , or christ to belial ; than christ to these sonnes of belial , that will be under no yoke of the law , no rule , no obedience . . the apostles after christ bring converted christians every where to the rule of the law , and frequently alledge the law to urge the duties of it : and therefore the law ceaseth not to be the rule in the new testament ; for if it had , they would not have pressed exhortations by the law. rom. . . dearely beloved , avenge not your selves : why ? for it is written , vengeance is mine . rom. . , . pressing the duty of love , the onely debt beseeming a christian , he urgeth it by this argument ; because , love is the fulfilling of the law ; and repeateth all the commandements of the second table , not to repeale or reverse any of them , but to confirme them as the rule still , and comprehendeth them all in this , thou shalt love thy neighbour as thy selfe . ephes . . children obey your parents ; and presseth the duty from the law ; for this is the first commandement with promise . heb. . . let us have grace to serve god acceptably , with reverence and feare . why ? for our god is even a consuming fire . did not now the apostles come as well with a rod , as with the spirit of meeknesse ? did not they perswade men , as knowing the terrour of the lord ? did not they call mens eyes , not onely to behold the goodnesse of god , but also to behold his severity ? rom. . . dare now an audacious libertine step out and tell the apostles ( as they tell us ) that they were legall preachers , that they taught men popery and justification by workes ; and that they made men onely morall christians , because they held the law before them as the rule of all duties both of piety and charity ? if christ came not to abolish the law , but to fulfill it , then the law is not abolished : for either christ abolished it , or none ; and either by his comming , or not at all . but christ chargeth us , not to thinke that hee came to abolish it , matth. . . for what is it to destroy the law , but to take from it that vertue and power whereby it is a law , and to make it of none effect . and that christ came not to destroy the law is manifest : because . it is his owne law , which must endure for ever in heaven , psal. . . because it is holy , just , and spirituall , rom. . . which words imply , . that there is in it a supernaturall , divine , and unperishing vertue , resembling god himselfe , who shall as easily be destroyed as his law. . that it serveth to be a divine direction of all men ▪ in all holy , just and spirituall duties . . that it is an holy instrument of the spirit , by which he leadeth out the faithfull into the practise of those duties . . that whosoever have the spirit sent to dwell , and rule , and to write the law in their hearts ; they cannot detract from the law ; but the more spirituall themselves are , the more doe they discerne the spirituall power of it , and frame to the spirituall observance of it : so did the apostle in this place ; so david , psal. . , . and . . nay christ came to fulfill it , in himselfe , and in his members . . by preaching , illustrating , and inforcing the law , by vindicating it from false glosses , and restoring to the full and first strength of it ; by all which he sheweth it to bee immutable and eternall . . by plenary and full satisfaction of it , and by his perfect , and personall obedience , both active and passive ; so as he fulfilled all the righteousnesse of it ; and left not one iota of it unfulfilled . . by donation of his spirit , writing the law in the hearts of the elect , and inciting them to new and cheerfull obedience of it ; for to this end the saints receive the law of the spirit of life , that they may not walke after the flesh any more , but after the spirit , if the apostles after christ did not abrogate the law , but establish it ; then it is not abolished to beleevers in the new testament . but they by the doctrine of faith did not . rom. . . doe we abrogate the law by faith ? god forbid ; nay wee establish it . where the apostle cryes downe that grosse conceit of the contrariety of the law and gospell , so as one of them must needs devoure the other , as moses rod did the rods of the inchanters . true it is they are a distinct and divers doctrine ; but in god and his word is no contrariety ▪ and true it is the law and gospell will never stand together in the justification of a sinner before god , yet they friendly concur and agree in christian conversation , wherein they are inseperable , as also they are in christian institution : yea here they helpe one another , as one hand doth another . whēce the holy apostles who knew that the gospell was not properly and substantially the law ; yet usually in the publication of the gospell confirme the authority of the law. see some instances . rom. . . the gospel is the power of god to salvation : and by it not onely the righteousnes of god is revealed from faith to faith , but the wrath of god is revealed from heaven against all ungodlines : not that the gospell is a ministery of wrath , but a witnesse that wrath hangs over the heads of wicked men rejecting the gospell . rom. . . christ shall judge the secrets of men according to my gospell : that is , according to the witnesse of the gospell preached by me . iohn . . brethren , i write these things to you that you sinne not : and what did he write else but the sweet tidings of the gospell , that is any confesse his sinnes , god is faithfull and just to forgive them ; and that if any sinne , wee have an advocate with the father , & c ? for as no man can teach any duty of the law , but therin calls to faith : for call to the love of god , the substance of the first table ; must not he be first beleeved , and then loved ? or to prayer ; how can they call on him on whom they have not beleeved ? and so in the rest : so neither can a man preach faith without some reference to the law ; for can a man beleeve a remedy without knowledge , & search of the wound ? nay it is the law that fits us to prize christ a physitian , or else would we never meddle with him , no more than he would seeke out for a garment that hath no sence of his shame or nakednesse . what if the law know not , nor command one to die , or satisfie for another ; yet it doth not denie , or exclude , or hinder the mercy of god revealed in the gospell , but maketh way unto it . the apostles therefore did not abrogate the law by faith ; nay ( saith our apostle ) we establish it . from whence the argument will rise stronger : if the apostles did stablish the law by the doctrine of faith , then is not the law abolished to beleevers in the new testament . but they did establish the law by faith . quest. how doth faith stablish the law ? answ. . in shewing that all the menaces and curses of it are not in vaine , but all fulfilled in christ , who was laid under them all to free us from them . . it fulfils the law , because it bringeth before god the perfect fulfilling of the law for justification ; though not in our selves , yet in our surety , in whom wee have perfectly fulfilled it , and shall live by it ; the law must be absolutely fulfilled by us in our surety , or we cannot live . . it stablisheth the law , because faith worketh by love : which love is the fulfilling of the law : so as by faith being justified , as we are in a stronger obligation to the duties of it , so we begin a new obedience to all the commandements , and there is no duty which a christian is not firmely obliged unto . tell me ( saith augustine ) what there is in all the ten commandements , what it is that a christian is not bound unto ? . because by faith we can pray , and by the prayer of faith obtaine the spirit of god , by whom we are supplied with needfull strength to obey the law : so august : faith obtaines grace , by which the law is fulfilled : and ambrose saith , that faith stablisheth the law , because faith shewes those duties to be done which the law commandeth to be done . and thus have we strengthened our fourth argument , which hath proved that the apostles of christ abolished not the law , but established it : and therefore it is not without use and force in the new testament . in whomsoever must be a constant endeavour of conformity to the law , to those the law is not abolished . this is plaine , because where any thing is to be regulated , there the rule is necessary . but every beleever after conversion must strive to a conformity with the law , . in his inner man , . in his outward man , . in his whole man. . in his inner man , he must delight in the law of god , rom. . . both in his minde he must serve the law of god , verse . and in his affections hee must love the law. psal. . . oh how love i thy law. psal. . . the blessed man delighteth in the law of the lord : not onely in the knowledge of it ( which an hypocrite may ) but in the conformity of their hearts and affections with it ; they carry friendly affections to the law. our antinomists outboast all men in point of their justification . but st : ambrose his rule denieth them to be justified , because they are not friends with the law. and mr. luther , whom they challendge as their friend , and favourer , rangeth them among unjustified , and unregenerate men ; of whom he saith , that they love the law , as well as a murderer loveth the prison , and so well love these the law , and therefore by his censure rejected among the unregenerate . . in his outward man , and action the justified man must testifie that the law of god is written in his heart : so the apostle , ioh. . . he that fulfilleth the commandement abideth for ever . what is this commandement , and what is it to fulfill it ? the commandement is the same which he had delivered in the former part of the chapter , consisting of two branches . . to beleeve in the sonne of god , as our onely satisfaction , our onely advocate , and the reconciliati on for the sinnes of the world , v. , . . that we embrace him as our unerring patterne of our lives , and walke as he walked , v. . quest. how did hee walke ? answ. . in the generall observation of the whole law. . in speciall : in the perfect love of the brethren , v. . and in the contempt of the world . now must christ walk in the obedience of the commandements , and must not the christian ? yes , saith the apostle , every christian must fulfill the commandement . object . what will you teach justification by workes ? answ. no , we call not men to legall fulfilling of the commandement , but evangelicall : as . when the minde delighteth in the law of god , as holy , just and good . . when the heart hides it , to conforme unto it . . when the affection desireth to fulfill it , rejoyceth when he can attaine to any obedience , and sorroweth when he faileth in it . . when in his actions he beginneth that obedience which shall end in perfect fulfilling : this the gospell accepteth , and accompteth a fulfilling of the commandement . thus the apostle , rom : . . the righteousnesse of the law is fulfilled in us , which walke not after the flesh , but after the spirit : that is , christ by his meritorious obedience to the death , hath not onely freed us beleevers from the condemning power of sinne , but from the commanding power of it ; and so renewed our nature , as that the law of god shall be fulfilled in us : and that two wayes . . by application of his owne perfect fulfilling of it unto us ; with whom we by faith being united unto him , whatsoever is his being the head , is ours also being members . . by our sanctification it is fulfilled in us inchoately : that is , by obedience begun here , which at last shall be perfected , so as not the least motion or desire contrary to the law shall be left in our nature . thus is the righteousnesse of the law fulfilled , not by us , but in us , even here below ; and is our rule both in earth and in heaven . . in his whole man , the beleever must grow up to the image of christ , and to the conformity of his holinesse , which is no other but the perfect image of god expressed in the law. this growth in grace , and sanctification , is called the rising up to full holinesse , as the sunne riseth up higher till perfect day . prov. . . the way of the just is as the light , which shineth more and more till perfect day . but this cannot be done without the helpe of the law , the onely rule by which , and the scope unto which it must be directed . for . how should a beleever free from sin know himselfe in the service of righteousnesse , as rom. . . if he be under no command , or if his obedience be without rule or direction ? . or how should he discover his daily errours , to be humbled for them ? how should he remember from whence he is fallen ? or be raised to doe his first workes ( for all this must further his sanctification ) without the rule of the law ? . or , how should he see the imperfection , and uncleannesse that cleaveth to his best duties , whereby he is kept from proud pharisaisme , and the arrogant conceits of these libertine perfectists ; but by this stra●ght , and unalterable rule of the law ? by all which reasons it appeareth it that the morall law is not without force and 〈◊〉 unto beleve●● . chap. . discovering the true grounds of opposing so cleare a doctrine . wee never reade of hereticke , but hee would challenge the sacred scriptures as the groūds of his heresie , which indeede are the onely hammer of heresie : and even so these spiders , who sucke poyson out of the sweetest flowers , set a flourish and varnish over their poysonfull opinions with some scriptures , either wrested and writhen out of their owne sence , or broken off from other scriptures & thēselves ; for they have the scriptures , as aug : saith , the donatists had the sacraments for ostentation rather than for salvation . this vizard we shall put off in the chapter , which shall vindicate the scriptures fouly mistaken and misapplied by them , and restore them to their true sence and strength against themselves ; for no sword is so fit to take off goliahs head as his owne , and no weapons can be more keene a-against these , as those which wee shall wrest out of their owne hands . but in the meane time we will first lay open the true grounds of this unhappy schisme , and the right rise of these palpable errours . and these i observe to be three . . grosse ignorance : . swelling pride : . love of licentiousnesse , joyned with the hatred of holinesse , as we shall discover in their order . as truth hath no enemy but falshood , neither light any contrary but darknesse ; so the cleare rayes and beames of saving knowledge , issuing from christ the sunne of righteousnesse , are darkned and obscured in corrupt mindes by the clouds and mists of ignorance , the common mother of mistakes and errours : for what can a man in the darke doe other than misse his way , and marre his worke ? and what hath made these audacious libertines bold but blindnes ? who while they busie their heads in idle and fruitlesse speculations , and waste their discourses in idle and impertinent questions , are grosly ignorant in the very principles of catechisme , and farre to seeke in the very lowest grounds of religion . i remember mr. calvins observation concerning the same sectaries of his time : that whereas other heresies were raised , and defended by men of learning , wit , education , and reading : this was set on foot , and maintained by ideots , rude , & illiterate men , that never learned their frensie by turning bookes , but in some coblers or artificers shops and places of rude resort : for the basest schoole ( saith he ) will serve to teach a man to blaspheme god : and to prove his assertion , he nameth the two chiefe champions , who in his time raised and spread it about geneva , both wel known to him and drew a great multitude after them ; of whom one would willingly have had the preferment of an hostler or porter ; and the other of a chamberlaine or tapster ; fit captaines for their skill to levie , and lead such a band : and even such are the bricks that at this day are framed out of such clay ; a base sort of people , whose ignorance ( in the high conceit of knowledge ) layes them open to delusion , and wrappeth them in errors , so as none that savour of liberty comme●h amisse unto them : whereof while i give a list , or catalogue , let none thinke that i father any childe on them but their owne ( if they will owne their owne writings ) or any opinion , but such as for the loosnesse of it , and likenesse with the rest of the brood , will father it selfe . i know i have to deale with men as slippery as eeles , who can play fast and loose with their owne tenents at their pleasure ( for what can holde them whom gods law cannot ) sure i am , many of them will deny those to be their opinions , or in this sence ; or reject them on some private persons , or absolutely deny what they resolutely holde , if any way they may either advantage themselves , or disadvantage their impug●er . nor herein i am not uncharitable : it is not long since one of their masters ( in the hearing of a minister , who himselfe related the story unto mee ) taught a number of silly women gathered into his house on the saboth day ; that the law was wholly abolished : that god could see no sinne in the justified : that they were as perfectly pure as the angels ; yea as christ himselfe : with great vehemency and contention both establishing these and the like grounds and principles of his catechisme , and reviling our legall preachers , that leade men into a dead faith . but upon the thursday after , meeting the same minister at the high commission court , and fearing some danger towards him ; he disclaimed to him with as much earnestnesse , all that hee had then taught in every particular . the minister onely dismissing him with admonition , to consider how hee could answer god and his owne conscience , in seducing so many silly women against his knowledge , onely to maintaine his teeth . it shall not much trouble mee whether they owne them or renounce them : i avow them to be errours , and not onely creeping in the darke , but emboldening themselves into the light , and such as are very prejudiciall to many well-meaning but weake mindes , for whose satisfaction and setling i have set them downe as i have met with them in their papers , with some short antidot and preservative against them , intending rather a short survey , than any large refutation of them . error . that christ came to abolish the morall law : and that the gospel takes away all obedience to the commandements : and that true faith standeth at defiance with working and doing . answ. this threefold error ariseth out of a threefold ignorance . . out of the ignorance of the end of christs comming , who saith expresly , that he came not to abolish the law , but to fulfil it : in himselfe legally ; in beleevers evangelically : as we have proved largely in the former chap : reas . . . in the ignorance of the nature of the gospel ; which is so farre from taking away all obedience to the law , as that it indeed teacheth and requireth obedience unto it ; not whereby we performe the law ; but testifie our faith in the gospell ; and is therefore called the obedience of faith . the law indeed calleth for personall obedience to satisfie and justifie before god , but so doth not the gospell ; but onely for an obedience to testifie our love to christ , who hath satisfied it for us : for this is testified by keeping the commandements . ioh. . . if any man love me , hee will keepe my commandements . what love then in these men , that will keepe no commandements ? object . our love makes us keep his commandements : but what is that to the commandements of the law ? answ. as if christ did not command the same love and duties in the morall law. see matth. . , . where christ enjoyneth the young man all the duties of both tables . ioh. . . this is his commandement , that wee should beleeve , and love one another . is this his commandement of any other love than that which is the summe of the second table ? and what were the commandements of the apostles , but evangelicall commandements , & commandements of christ ? and yet they commanded duties of the law. thess. . . ye know what commandements we gave you by the lord iesus . what were they ? such as concerned fornication , v. . and oppression & fraud , v. . and were not these the same duties of the law ? the error floweth from ignorance of the nature of faith ; which is so farre from renouncing obedience , that it is never severed from obedience ; and it is not true faith that worketh not by love : for what is it to beleeve ? it is not onely to assent to what the scripture saith ; but to adhere and cleave unto it , and to the lord in the obedience of it : as henoch by faith walked with god ; abraham by faith left his country ; abode in the land of canaan as a stranger ; offered his son isaac , &c. and whence is it that obedience is called a fruit of faith ? for every act of grace must rise from the roote of that grace , as every fruit from his owne roote ; so as workes of charity are rooted in charity , which is a distinct grace from faith : yet are they called fruits of faith , because the doctrine of faith enjoynes them , and the grace of faith inclines the soule unto them ; and because faith receives the spirit of christ for sanctification , as well as the merit of christ for justification . but why doe they exclaime against us for preaching and embracing a dead faith , while they obtrude on their proselites a faith which must not work by love ; which , if they will beleeve s. iames , is a dead faith error . that godly life hath nothing to doe with keeping commandements . answ. the scripture saith , that godly life is nothing else but the fulfilling of the commandement , and will of god revealed . ioh. . . he that fulfilleth the commandement abideth for ever : which is to be meant of evangelicall fulfilling , not legall . see chap. . arg . . one thing it is to exercise good workes in way of obedience , another to rely on them in way of righteousnesse . . our charge is in every thing to prove and try what is the good and acceptable will of god : and have we nothing to doe with commandements the rule of tryall ? certainly we can neither doe any just thing without the rule of justice , nor prosecute it justly . . the life of christ was most godly , yet was said of him , heb. . . in the volume of the booke it is written of me , that i should doe thy will : and hereunto must every member be framed that must be in conformimity with the head . . not any duty of godly life can be acceptable or comfortable , but that which is warranted by a commandement , and we must know it so to be ; there can be no right worship , or worshipper , but hee that doth the will of god. ioh. . . if any be a worshipper of god , and doth his will , him hee heareth . so doest thou expresse love , shew mercy , execute justice , or practise any vertue , and not by vertue of any commandement ? he that will not heare the lord , saying , what i command thee , that doe onely : shall heare , who required these things at your hands ? error . that blessednesse is meerly passive , and therefore it is in vaine to put men upon actions for that end . answ. it is so to us in respect of merit and price ; but in respect of fruition , it is obtained instrumentally by faith which is an action , and is said to be ours ▪ yea our owne ; for the just lives by his owne faith : not because we are authours or causes of it , but subjects in whom god worketh it , and because by it things beleeved become our owne . . we are meere patients in the causes of blessednesse ; but in respect of conditions we are not so : for as we said of faith , wee may also say of good works ; god enableth to them , but man worketh them , and walketh in the way of them to blessednes : not that our works are causes , but conditions without which blessednesse is not attained . see matth. . . . this assertion bewrayeth great ignorance of the proper and present use of sanctification , and the duties of it ; which they conceive as legally urged , to helpe the beleever in his title and right to the blessed inheritante purchased in heaven : whereas onely christs righteousnes and merits give right and title unto heaven ; but yet the grace of sanctification gives us an aptitude and fitnesse unto it : for , without holinesse none shall see god , heb. . . and , no uncleane thing shall enter into the gates of that city . yea it is proceeding in sanctification to the measure , and stature of christ , that fits us to the vision , and fruition of the glorious presence of god ; and for the full possession of that heavenly inheritance . error . that the justified person is free from all spot of sinne , and perfectly righteous : for justice requires that a man should be as perfect as by creation before acceptation . answ. . iustice requireth that gods wrath should be pacified , and a righteousnes procured whereby the sinner may be accepted to mercy ; but not a plenary and personall perfection . . they shew grosse ignorance in the nature of justification , which frees the beleever from the condemnation of sin , but not from the inhabitation or molestation : for sinne is in the godly after justification . ioh. . . if wee ( that is , wee that walke in the light , and have communion one with another ) say we have no sinne , we deceive our selves . . faith it selfe in the justified is sincere , but not perfect ; for as we know things beleeved but in part , so we beleeve but in part ; our eye is not more dimme to see , than our hand is weake to receive : yea even in the best faith is imperfect , and mingled with doubting . moses●aith ●aith quailed at the rocke ; elias in a passion would be dead ; yea even abraham himselfe , who was strong in faith , though he doubted not of infidelity , yet he doubted of infirmity , gen. . . by long delay , his faith was sore shaken , when he said , that eliezer of damascus must be his heire . now would i know how that which is it selfe imperfect , and not free from spot of sinne , can make another altogether spotlesse . see more hereof in the second ground of this opposition . chap. . containing foure more pernicious and erronious opinions . error . that no action of the beleever after justification is sinne , for unto faith there is no sinne ; for all sinne past , present , and to come , is taken away by the blood of christ , and no sinne remaineth in the kingdome where faith reigneth , and sitteth judge ; it is out of the lawes element to judge of this blessed condition : neither can god allow any worke that is defective in the beleever . answ. here is the ghost of h. n. in this peece of new gospell , which tels us a dream of an absolute reigne of faith , where is still remaining sinne . true it is that faith deposeth the reigne of sinne , that it rule not , but so as that it selfe never reigneth in this life without the presence and assault of sin ; for such as say they have no sinne with their faith , deceive themselves . . it is enough for the state of this life , that faith frame the heart to willing and sincere obedience ▪ though not to perfect and absolute . . it argues their grosse ignorance in the scriptures , which affirme , that both persons and duties of beleevers , though imperfect & defective , are yet pleasing . . for their persons , god looketh upon them in christ , & pronounceth of them , that though they be blacke , yet they are comely . prov. . . the lord taketh pleasure in them that feare him . psal. . . the lord taketh pleasure in his people . acts . . in every nation he that feareth him is accepted of him . . for their duties , though they be imperfect , yet they please him , because their persons doe . mal. . . then shall the offerings of iudah and ierusalem be pleasing unto thee . phil. . . an odour of sweet smell , a sacrifice acceptable and well-pleasing unto god : speaking of the almes and charity of that church . col. . . children obey your parents , for this is wel-pleasing to the lord. and our comfort and happines is , that he pleaseth to accept from us that which is sincere , though weake , and imperfect . error . that our preachers teach popery in persuading good works to further mens owne salvation . answ. our doctrine and practise herein agreeth with the doctrine of the scriptures , and with the practise of christ and his apostles , and because the sectaries cast this imputation upon godly ministers , to weaken their authority among their people , it will not be amisse in few words to cleare it : and that in these positions . . wee teach according to scripture , that every good worke must rise from a good worker , for the tree must first be good : and men gather not figges of thistles . so as a good worke is proper to a justified person , and the use of it cannot be to justifie , because he is justified already . . we teach the necessity of the duties of the law to salvatiō ; not as causes or merits of our salvation or justification ; which were to dethrone christ , and preach popery , but as a way and meanes appointed by god to walke into heaven : and so the apostle preached them necessary . tit : . . let ours also learne to maintaine good workes for necessary uses : and every simple man knoweth , that the holding of the way must needes further the journey , and conduce to the place intended . . wee carefully alwayes distinguish betweene the justice of workes , which conduceth nothing to salvation ; and the presence of workes , without which there is no expectation of salvation : for without their presence all faith is dead , and all religion vaine . . wee distinguish in this doctrine , the principall efficient cause of righteousnesse and salvation , from the instrumentall . is it a good reason , that because christ is the principall efficient , and the onely meritorious cause of our salvation ; that therefore all the instrumentall and adjuvant causes and means of salvation must be cut off and cast away ? true it is that god alone decreeth our salvation , christ alone meriteth it , the spirit alone sealeth it : but yet the gospell revealeth it , and that saveth ; faith apprehendeth it , and that saveth : the ministers they preach it , and they save , namely ministerially . tim : . . thou shalt save thy selfe , and them that heare thee . did the apostle write popery , or derogate frō christ , in saying that timothy did save himselfe and others ? or is it such a peece of popery to say , that the use of the meanes doth further the end ? . what will you say of st. paul , who commands us to worke out our salvation with feare and trembling ? it seemeth he thought that men must doe something toward their owne salvation : as that father did , who saith , that though god made us without our selves , yet hee saveth us not without our selves . and phil : . . when he calleth duties of beneficence and charity , a fruit furthering our reckoning ; that is , as a meanes , not as a merit . i would know how they should further our reckoning , and not further our salvation . true it is that mercy accepteth that for a furthering of our reckoning , which in strict justice would not goe for payment : but yet seeing the same mercy takes us into the worke , we may per●wade also with the apostle , that christians would be still thus furthering their owne reckoning . the same apostle speaking of the same duties , cor : . . calleth them a sowing , and saith , he that soweth liberally ▪ shall reape liberally . whether doe not these men thinke , that sowing is a furtherance to the harvest ? surely s. paul thought so , & yet minded not to strengthen popery : for neither is he that soweth any thing , neither he that reapeth any thing , but god that giveth the promise , and increase . the same apostle speaking of the duties of christian suffering , saith not onely that they turne to the salvation of the saints , phil : . . but also that our light and momentany afflictions cause unto us an eternall weight of glory . & do they not then further our salvation ? and what doth the apostle peter say lesse ? when he saith , that by addition , and exercise of graces , an entrance is ministred abundantly into the kingdome of christ. and why doth the apostle excite christians every day to further themselves in the way of salvation , as runners by speed and strength get nearer the goale ; if we may not urge the doctrine of good workes , and christian duties , in pretence of the lawes abolition ? which certainly was as much abolished in the apostles dayes as now ? error . that not as much as any outward worship of god required in the law is to be performed by true beleevers since the comming of christ : because all the worship of the new testament is inward and spirituall . ioh : . . the houre commeth , &c. and to receive the doctrine of the gospel by faith , is to worship the father : neither hath any other good worke done in obedience to the morall law any reward : because all is the free gift of god. answ. . here is a bundle of errours tyed together , all for the upholding of atheisticall liberty ; whereby they would trample under foote all gods sacred ordinances at once , and loose themselves from all care , and conscionable use of the meanes of salvation : these wild conceits come in as the ill favoured lean kine in pharaohs dreame , that eate up all the fat kine . for how wilde and loose a consequent is it , that because god will bee worshipped in all places , therefore hee must not be worshipped outwardly : or because he will be worshipped spiritually , therefore hee will not be worshipped externally . . how madly and confusedly is all worship inward and outward , resolved into a fantasticall faith , neither required in the law , nor evidenced by workes , as the faith of the gospel ; nor distinguished from the faith of divels , who by assent receive the doctrine of the gospell , and beleeve it ? this is mechanicall divinity beseeming a shop , for never came it out of the schooles : that there is no worship since christ but inward : nor that , that inward worship is nothing but faith : nor that , that faith is nothing but to receive the doctrine of the gospel . . as simple is that they say , that no workes have reward , because all is free gift ; as if free gift and reward cannot stand together : the reward being freely promised by god , and god not unjust to forget either his owne promise , or our labour of love . . are they such strangers in the scriptures , that they have not read neither of recompence nor reward ? not indeed merited by the worker , nor deserved by the worke ; but reckoned ( not to the worke but ) to the worker being in christ ; and bestowed of free grace , for the faithfulnesse of the promiser , not for the desert of the worke , or worker . in which sense , let them runne and reade these places . prov. . . blessed is he that hath mercy on the poore , the lord will recompence him that which he hath given . matth : . . a cup of colde water , shall not lose his reward . mat : . . come ye blessed , &c. for ye gave mee meate . rev : . . beholde i come shortly , and my reward is with me , to give to every man according as his worke shall be . and psal : . in keeping the commandements there is great reward . error . that god seeth no sinne in the justified : for hee seeth no iniquity in iacob : numb : . . answ. vnhappy was his schisme , and unworthy was his suffering , that wilfully disturbed the peace of the church , and ruined his owne peace , only for a strife of words , and mistaking a phrase of scripture which hee would not understand . the phrase is a borrowed speach ( as all may see ) ascribing eyes unto god ; and taken from the custome of men , who turne away their eyes from that they would not see . gods eye is his knowledge ; and this knowledge is twofold . . a simple eye an●●●owledge , wherby he cannot but see all things , and actions that ever were , or shall be . heb : . . all things are naked to him with whom 〈◊〉 have to doe . ier : . . can any man hide himselfe in secret places , that i should not see him ? thus he seeth all the sinnes of all good and bad . psal : . . o lord thou knowest my foolishnes , and my faults are not hid from thee . . a respective eye or knowledge , joyned with purpose and affection : and thus what hee cannot but see with the eye of his simple knowledge ; he sees not with this judiciary eye : so he sees not the sins of the elect with the eye of severity ; hee discernes the sinne , but not with purpose of revenge . when god is pleased thus to behold sinne , hee is said in scripture not to see it . . because he sees it not to punish it ; . not to impute it or lay it to the charge of the sinner ; . when he seeth it to pardon it , and to cover it , yea and to cure it . and this phrase of not seeing sin , is the same with those other , of casting sinnes behinde his backe , isay . . and casting them into the bottome of the micah . . of putting them away as a mist , isay . . all improper and metaphoricall speeches ; but such as deceivers wrappe themselves in , to hide and colour their ignorant and witlesse schisme ; taking that in the simple and literall sense , which is to be understood in the metaphoricall , and respective : and willingly shuffling and confounding those things , the distinguishing whereof would helpe them backe into the way of truth and sobriety . this is also st. augustines exposition of the phrase : what is it for god to see sinne , but to punish sinne ? but for a man to say , that god can no way see the sinnes of beleevers , is to open a wide gate to all libertinisme , epicurisme , atheisme , and whatsoever else is an enemy to the feare of god , and the awefull regard of his all-seeing eye ; and the expression was as foolish , as the conceit it selfe is novell , and false ▪ the sinnes of beleevers are covered as close from gods sight , as this salt-celler is now covered with my hat . can you now ( saith he ) see this salt-celler ? no more can god see the covered sinnes of beleevers . the man did not consider that god could see under the hat , though his disciple could not . somewhat would be said against this ignorant conceit , to instruct and stay such ingorants as are teachable , and willing to see the truth . and therfore thus i reason . . he that must bring every worke into judgement , must see every worke : but god will bring every worke into judgement , whether it be good or evill : therefore hee must see every worke , as well those that hee bringeth into the judgement of absolution , as those which hee bringeth into the judgement of condemnation . . what god seeth once by his simple and absolute knowledge , he ever seeth , by one eternall and simple act , which is not capable of change , or forgetfulnesse ; not now seeing , and now not seeing ; he never seeth any new thing , but seeth and knoweth all things at once with one and the same sight ; for the knowledge of god is the essence of god : according to that ancient and approved saying , nothing is in god but god. . what god directeth and ordereth to a certaine end , he must needes see and know : but hee directeth and ordereth all the sinnes of beleevers ( though past and pardoned ) to a certaine end ; namely to his owne glory , to the praise o● his mercie , and to their humiliation , repentance and salvation : therfore hee must needes see that which he so wisely and powerfully ordereth . . one attribute of god destroyes not another , his mercy must not destroy his wisedome ; he must see the sinnes that hee pardoneth , and in which he magnifieth the riches of his mercy : and if god knew not all evills of whomsoever , his knowledge were imperfect , and he should want some good knowledge ; for the knowledge of evill is good . . what god makes them see in themselves , himself must necessarily see ; but hee makes the beleever see , and confesse and bewaile his sinne , even past and pardoned : therefore himselfe seeth them much more . for we have no eye , nor facultie of minde to discerne any thing , but from him that enlighteneth every man that commeth into the world , iohn doth he work in us the knowledge o● our sinnes , and hee not know them ? nay doth he enjoyne the saints to set before his eye daily their sinnes in the humble confession of them and prayer for pardon , and doth he not yet see them ? doe we not heare david confessing the sins of his youth long after they were not onely committed , but remitted ? psal. . and doth he not confesse with humility those foule sinnes , after he had a speciall message from god , that they were pardoned ? psal. . and in the new testament did not paul long after his conversion and justification , confesse sinnes pardoned ? i was a blasphemer , and a persecuter , &c. and did not god now see and know these sinnes past and pardoned ; or not heare their confessions ? . if the spirit of god maintaineth a continuall combat against the sinnes of the justified , then he sees those sinnes against which he fighteth : for wee must not thinke that the spirit of light and wisdome either fighteth in the darke , or blindfold ; or that the elect can ever find the power of the spirit subduing those sins which he cannot see . . hee that recordeth the sinnes of the elect many yeares and ages after they are pardoned , seeth sinne in the justified : for how could hee inspire his servants in that which he did no way see ? but so doth the lord. for of david was said long after his death , that hee was right save in the matter of vriah . rahab was called an harlot many ages after her , and yet the holy ghost forgat not that she was a beleever . heb. . . by faith rahab the harlot perished not . elias was said to be a 〈◊〉 subject to the same infirmities , iames . god that sees the infirmities of the saints so many ages after , seeth and knoweth greater errors much more , though not to impute them . object . but these were in the olde testament ; but since the death of christ god cannot see sinne pardoned . sol. o grosse ignorance ! was the death of christ lesse efficacious in matter of remission of sinne , and righteousnesse to beleevers in the olde testament than to us in the new ? was hee not the same lambe slaine from the beginning of the world ? even the same yesterday , to day , and for ever ? . doe they never reade the scriptures , or doe they reade them , and winke at such pregnant and plentifull examples of beleevers recorded , and yet many ages before pardoned ? corinth . . . speaking of theeves , covetous , &c. and such were you , but now yee are justified , now yee are sanctified . did not god and his spirit see sinne past , and pardoned in the justified ▪ rom. . . yee did give up your members weapons of unrighteousnesse . these were sinnes past and pardoned in justified persons in the new testament , and after christs death . ephes : . . remember that yee were gentiles , in the flesh , without god : aliants without hope : it seemes god saw , and remembred sinnes past , and pardoned , and putteth them in remembrance of them . col. . . the apostle chargeth the colossians with what they had beene , and in what fearefull sinnes they had walked , though now they were justified . did the lord charge them with that hee did not see ? i might be abundant in such testimonies : but if these places cannot cleare this truth to them , let them still shut their eyes against the sunne , and hide themselves in their owne thickets ; to enjoy more securely all their licentious courses ; as those wicked men that say , tush god seeth us not , there is no knowledge in the most high. chap. . containing foure other as libertine and dangerous errours as the former . error . that god is not displeased with the sinnes of the justified , and much lesse correcteth them ; for hee is fully satisfied in christ for all the sinnes of the elect : and how can he be displeased with them for that , for which hee hath received full satisfaction ? answ. . the perfect good must for ever hate that which is perfectly evill : so as god can never be at agreement with sin in any ; nay he so hateth sinne even in the justified , that he maintaineth in them a perpetuall combate , and irreconciliable warre against it . . they conceive not that anger and love may be at the same time tempered in a father to his children , whom because he loveth he chasteneth . but this hatred is not a simple hatred , or an hostile wrath , or a revenging anger , such as hee putteth forth upon contumacious sinners ; but a loving , fatherly and fruitfull chastisement upon sonnes : neither doth this wrath redound and seaze upon their persons , but upon their sinnes . but these confused men not distinguishing betweene persons and sinnes , cannot conceive how god can hate their sinnes , and at the same time love their persons . neither can they apprehend aright the nature of reconciliation , which is a freedome from revenge upon the persons ; because they are sonnes ; but not a freedome from the chastisement of their sinnes , for then , saith the apostle , they were bastards and no sonnes . object . but ha●h not christ borne all the punishment of the sinnes of beleevers ? answ. yes all the punishment of malediction , which is indeed properly called punishment ; but not of correction : for we must daily beare his crosse , and fulfill the remainders of the sufferings of christ. . christ hath most fully satisfied the justice of god for the sinnes of the elect ; so as no punishment satisfactory remaineth to purge or satisfie for sinne past , but there remaineth a monitory castigation , to bring the saints to mourne for sinne past , and to watch against sins to come . object . but can god punish one sin twice ; once in christ , and againe in the person himselfe ? answ. no , if we understand it of the punishment of divine revenge , and not of fatherly correction ; intended not for perdition , but for ●rudition , and caution , and to make them partakers of his holinesse . object . it is true , the godly are afflicted , but these afflictions have no respect to sinne , but onely for tryall . answ. what none ? are they not merited by sinne ? are they not from the just god , whose justice cannot punish the guiltlesse ? farre be it from thee to doe this thing , to punish the righteous with the wicked , gen. . . surely correction must needs imply offence , and affliction commeth not without respect of sinne , either past , to correct it ; or present , to mourne for it ; or to come , to prevent it . micah . . for the wickednes of iacob , and for the sinne of israel is all this . lam. . . man suffereth for his sinne . micah . . the church will beare the wrath of god , because shee had sinned . object . yea this was in the old testament ; but since that time christ hath dyed , and actually borne the punishment of sinne : and you can bring no such place out of the new testament . answ. hath christ done lesse for beleevers in the old testament than in the new ? did they beare more wrath for their sin than we ? or did not christ carry as much wrath from thē as from us ? was not his death as vertuous to the first ages of the world , as to the last ? or did the vertue of it begin at the time of his passion ? or is not the faith of messiah to come alike precio●s as the faith of him come already ? . but have we no place in the new testament to shew beleevers corrected for sinne ? what is that , cor. . for this cause many are weake , and are sicke , and many die ? it is too rash to say ( as one ) that these were carnall , and hypocrites ; unlesse they be carnall and hypocrites , that must not be condemned with the world . pet. . . iudgement must begin at gods house . heb. . . he scourgeth every sonne whom hee receiveth . why ? because they are sonnes , or because they have sinnes ? object . ioh. . . neither hath this man sinned , nor his parents ; therfore afflictions are not for sinne : and iobs afflictions were all for tryall , not for sinne . answ. . in generall . the difference of the judgements of the godly and the wicked , is not either . in the meriting cause , for both are merited by sinne . . nor in their matter , being materially both one ; the same sword , the same plague , the same famine , the same blindnesse , sicknesse and death . . nor in the ground of them ; for both are threatned and inflicted by the same law. . nor in their sence and feeling ; for there is no difference between the smart of sonnes and slaves . but the difference is in , . the person inflicting : . in the persons bearing and suffering : . in the end of god which is not the same : . in the fruit and issue which are much different in different persons : the serious consideration of these grounds would let them see wherein their errour lurketh , if they will not be willingly ignorant . . for the instances : first , of the blinde man. i answer , that the position of one cause is not the remotion of another , where many concurre : neither doth the affirming of the principall cause deny the lesse principall . god in this judgement principally intended his owne glory , in the honouring of his sonne , and not principally the sinne either of the parents or sonne . . christ speaketh not of the meritorious cause of this judgement , but of the finall cause : and so the objection is not to the purpose . secondly , the like we may say of iob , the principall end of his affliction was for tryall , and not for correction : but this excludeth not the meritorious cause , nor proves that there was no correction in it , at least might not be . object . but christ was extremely punished , but not for sinne ; and therefore there are afflictions without sinne . answ. this is as impertinent a cavill , as the case is singular . christ had no sinne in him , but had sinne on him : he had none inherent , but had enough imputed : he had none of his owne , but the infinite burden of all the sinnes of all his members lay upon him ; for which he was plagued of god , because he stood before god as the greatest malefactour that ever was : not because he had proper sinne , but appropriated ; not because he did any sinne , but was made a sinne for us , ●hat we might be made the righteousnesse of god in him : gods justice could not have punished him , if he had not stood before him as a sinner . so the objection turneth quite against themselves . object . but christ by his kingly power reigneth to maintaine in the conscience the peace procured , both against the law , and sinne , and the divell , and the world , and worldly reason . answ. peace without disturbance neither within nor without the apostle knew not , rom. . nor yet christ himselfe , who so left his legacy of peace of his disciples , as that notwithstanding in the world they must have affliction . . it is enough that christ reigneth to maintain our peace by weakening and subduing the power of sinne daily , although he totally and wholly abolish it not here below ; and fatherly and loving correction rather furthers and strengtheneth his reigne , than hinder or weaken it in us . error . that justified persons have no more to doe with repentance ; and to repent of every particular sinne is to beleeve that a man is not perfectly justified , or at once ▪ but by peece-meale as sinne is committed ; yea it is to undervalue the sufferings of christ , as not ha●ing sufficiently satisfied for all sinnes past , present , and to come . answ. a desperate principle , as much abolishing the gospell , as any of the former doth the law : and indeed no enemy to the law can be a friend to the gospell . but we must know , . that never can man be free from repentance , till he be free from sinne to be repented of ; which can never be shaken off in this world . the whole life is but one day of repentance , and repentance is the work of that whole day ; and who but a profane libertine would not have his master find him so doing ? we sweepe our houses every day , and wash our hands every day , because one contracteth dust , and the other soyle every day : much more have we need to cleanse daily the houses of our hearts . see my treatise in●ituled , the practise of repentance , cap. . and therein many reasons for con●inuance of repe●tance . . they forget that david and peter repented after saith : that the church of pergamus , that kept the name of christ , and had not denied the faith , must yet repent her selfe , else christ will come against her , rev. . . and . and how much cause have the best men to repent of their daily sinnes , that must repent daily of their best duties , which they must confesse are as a filthy clout ? . although the spirit by faith assureth the beleever , that all his sinnes are satisfied by the death of christ ; yet the spirit also perswadeth the heart , that in this way of humiliation and repentance we shall receive assurance of remission of daily sinnes , and particular infirmities : for else the spirit should faile in his office , which is to bring even the house of david , and the inhabitants of ierusalem ( that is , true beleevers ) to the fountaine of grace , and stir up in them deepe sorrow and earnest lamentation in seeking pardon for daily sinnes , and speciall provocations against the lord , whom by their sins they have pierced . . prayer for forgivenesse of daily sinnes is an act of repentance enjoyned by christ on him that hath formerly repented , is justified , and calleth god father ; as in that petition of his most holy prayer , forgive us our trespasses . . they that overflow with love , and outboast all others in their pretence of love , which is so strong and active as they need no other mover , forget that increase of love to god must needs increase repentance and sorrow for offending him : if love be great , so wil sorrow , as in peter . in a word , their harvest of joy is too hasty , and will prove like an inheritance hastily gotten : this is not the time of wiping away all our teares , nor is our dripping seed-time yet over , but even wee sigh in our selves , waiting for the adoption , even the redemption of our bodies , rom. . . error . that no beleever is to pray for pardon of sinne , seeing all his sinnes past , present , and to come are already pardoned . answ. then must you blot out that petition of the lords prayer , wherein he hath taught those that call god father , to pray daily , forgive us our trespasses : which petition implieth ( as we have shewed ) daily repentance , even in them that have repented . a man would wonder what shift they make to repeat the lords prayer , or to pray in his words , unlesse they have learned the tricke of the olde pelagians , who would repeat the pe●ition for modesty sake , but not out of the sense or conscience of their owne need ; which modesty is indeed a lie , and fained humility . . prayer for pardon will stand with assurance of pardon , and assurance of pardon will not stand without prayer for pardon ; for then are we assured of pardon , when we can pray for pardon , god being found favourable onely in his owne way . . though wee know our sinnes pardoned , yet must we pray for pardon ; neither doth assurance of pardon and mercy dead our prayer for pardon , but quicken it . christ knew his sheep should never perish , ioh. . . but yet he prayeth for them , that they might not perish , ioh. . . he knew that his father would glorify him , but yet prayeth that his father would glorify him , ioh. . who will say this his prayer was needlesse ? paul knew that god would deliver him from every evill way , yet prayed for it . so though we know our sinnes to be pardoned , yet it is not needlesse to pray for pardon . . though god in heaven have by an eternall sentence blotted out the sinnes of the beleever in the first act of his conversion , and this sentence can never be blotted out , yet we may and must pray for pardon of sinne ; namely , that this sentence of pardon may be pronounced in our owne consciences : and thus it seemes david prayed earnestly for forgivenesse of his sinnes , psal. . when he knew long before that god had forgiven them ; for nathan had tolde him , that god had put away his sinne : he prayed that god would not only forgive his sin in heaven , but even in his own heart also . . though our sinnes be forgiven even in our owne consciences , yet because of the stain and guilt of new sins our assurance is sometimes weakened , and not so comfortable , wee must pray for pardon of sinne still ; that is for a greater , and more comfortable measure of assurance , and a sweeter taste and apprehension of gods favour in remission of sinne ; for who can taste of this sweet honey , and not long for more ? and whereas our weaknes cannot so firmely apprehend it , and our corruption doth daily weaken it , we must pray for the continuance of our comfort and mercy ; whereof prayer is a principall meanes . . suppose we have pardon of sin in the beginnings of it , and some sweet fruites , yet we must pray for it in all the fruits , in all the effects , in the full comfort and accomplishment of it ; for by remission of sinne wee are now freed from the damnation of sinne , and from the domination of it ; yet are we not freed from all the remainders of sin , nor from all fruites , and molestation of sin : for notwithstanding the pardon of our sins , we have the presence of sin , and are in conflict with terrours of conscience , gods just desertions , calamities , afflictions , and feare of death . now must we pray according to our faith for full pardon , even for the full acquittance promised , and that solemne sentence of absolution by the mouth of the iudge , which shal fully and really give us compleat possession of gods whole mercy ; which we now have by right and title , but not in all the fruits , effects , and full comfort of it ; and never doe the saints pray for christs comming without implication of full and finall remission of sinnes . all which manifestly bewray the blacke and blockish ignorance of this erronious assertion error . that preachers ought not to preach the law to beleevers , whom the threatnings of the law concerne not , as being out of the reach of the law , and beyond all feare of condemnation : and these legall preachers deale very lewdly in bringing men backe to the obedience of the law , and so make them seeke righteousnes in themselves . answ. these are merry men , and might well set themselves on so merry a pin , if the way to heaven were so wide and roomy as they imagine it . for . neither can they sinne being in christ if they would . . neither if they should , could god see it . . if hee should chance to see it , he could not bee displeased with it . . if he should be displeased , his hands are bound , he cannot correct it . . themselves ought not now to sorrow or repent for any sin any more . . it is idle to pray for pardon of sin , which is already pardoned , whether it be past , or present , or to come . . and now they must not so much as heare of their sinnes any more , and all their religion is turned into a merriment , which they call a meeting with such comfort as they never found before : but this comfort will prove but a laughter in the face , when the heart hath cause to be heavie . for , . is there nothing else to be feared of a christian but finall condemnation ? a childe may feare to be whipped , though he feare not to be disinherited : psal. . . even the righteous shall see and feare . . a man may feare that which he is sure to escape ; but this is a feare of watchfulnesse , not of distrustfulnesse . . no man is so holy but hath need of threatnings , and faith beleeveth threatnings as well as promises ; not onely barely apprehending them as true and certaine , but with application to decline them , and frame to obedience even in regard of them . this is plaine , because even in state of innocency was use of the threatning to keepe our sinnelesse parents from sinne : and iob a just and holy man by gods owne testimony durst not lift up his hand against the fatherlesse : why ? because destruction from god was as a terrour unto him . and even those that receive a kingdome which cannot be shaken , must serve & please god with reverence and feare ; because our god is a ●onsuming fire , heb. . , . . suppose the threatnings shall never take holde of a beleever , may ●ot hee therefore heare of them ? to heare them is not to cast him into them , but to keepe them off him ; the hearing of legall threatnings is very usefull to the best . . it makes them relish and prize the promises of much the more , and sticke faster to them , & hold in the way unto them . . the hearing of threatnings kindleth a flame of love to god for delivering from them . . incieth our charity and compassion to our brethren , to helpe them from under them , and provoketh the saints themselves to worke out their own salvation with feare and trembling , phil : . . . are we lewd preachers for urging the law upon men ? then why were not christ & his apostles so , in pressing on beleevers the obedience of the law ? yea to the law more strictly expounded than by the scribes and pharises ? and in urging on them a righteousnes exceeding the righteousnesse of the scribes and pharises : which was not an imputed righteousnesse of faith for justification before god , but a righteousnesse of sanctification in their persons performed through grace by themselves . so when our lord affirmeth , that in the kingdome of heaven , that is the church of the new testament , hee that doth the commandements , and teacheth men so to doe , shall be called great : that is , shall be highly esteemed : was hee a lewd and false teacher , leading men away from himself , and the grace of the gospell ? or if he were not , why are wee so for teaching the same doctrine ? . no man can teach obedience of faith , but therein he must teach the obedience of the law also : for the same workes are both the works of the law , and the workes of faith ; which are distinguished , not divided . for example . love or charity ( which containeth all the duties of the second table ) is called a worke of the law. luk. . . what is written in the law ? how readest thou ? and he answered , thou shalt love the lord thy god , &c. thus it is a worke of the law in respect of canon , rule , direction . but it is called also a fruit or worke of faith . iames . , . shew me thy faith by thy workes : and , faith worketh by love . thus it is a worke of faith in respect of the cause , and adhaesion , being an inseperable issue of it . how can a man persuade love as a worke of faith , and not the same a worke of the law ? . how false and absurd is it to say that preachers teaching obedience to the law of god , teach men thereby to hang upon their owne righteousnesse , or to seeke their justification by their owne performances ? far are we from teaching that iudaicall righteousnesse , performed in way of justification ; all which is a filthy ragge in the sight of god and his strict justice . but we persuade a christian righteousnesse of sanctification wrought by the spirit of holinesse ; ▪ of which holy obedience are many other uses ( which they are loath to see ) besides the justifying of their persons in the sight of god. as , . it is called for in way of christian conversation , that our light may shine before men . . in way of imitation of christ our head , and of conformity of his members to his righteousnesse , which derogateth nothing from his righteousnesse . . in way of testification of our righteousnesse before god : for hee that doth righteousnesse is righteous , ioh : . . thus having set downe these twelve articles of libertine and famelisticall faith , i will content my selfe therewith , although i could have easily set downe twelve more , so fruitfull and generative errour is : but that i intended in this onely to give a proofe of their grosse ignorance in principles of religion , which was that i undertooke . i could easily have refelled that mysticall and spirituall ( but fantasticall union of theirs ) with christ before faith ; their sanctification before justification , their elevating the sin of infidelity , ( which strongly savours also of liberty ) as that it is no sinne ; or at least of the morall law , wherein i will not strive ; though i am sure the scripture maketh it a sinne of sinnes : and christ calleth it , the great condemnation : and perhaps they shall holde a more sound tenent , that shall holde it both against the law , and gospell . for . it may be not unprofitably enquired , whether the first commandement doe not binde to all commandements both ordinary , and eztraordinary , both d● praesenti , and de futuro : whether the law doe not binde us to beleeve all that god shall utter , as well as what hee hath uttered . . whether the second commandement doth not enjoyne whatsoever is a meanes of salvation , and an inward religious worship , for then the contrary must needes be sinne . . whether it be not a sinne against the second cōmandemēt , not to beleeve that branch of the same commandement , that god will shew mercy to thousands of them that love him , and keepe his commandements . and if it be , then infidelity is a sin against that law. but i forbeare many things , and perhaps some will thinke i might have spared some paines in refuting the former , which at the first sight are so distastefull to the judicious , as the reciting of them might seeme a sufficient confutation : but my desire of helping the weake , who are easily overreached , drew mee thus farre beyond mine owne purpose ; and my endeavour was to contract many things into as narrow a roome as i could . chap. . shewing the second ground of this opposition , which is horrible pride , especially discovered in their ridiculous conceit of perfection . the undivided companion of ignorance is pride ; for no man that ever aright knew god or himselfe , but the nearer he approached to god with abraham , the more did he humble himselfe in dust and ashes . but here is a generation of men swelled up with pride , and blowne up with a presumption , that they are gotten into the highest forme of perfection : they can scorne and disdaine the directions of the law , as being far beyond it ; for they have attained a full perfection not of justification onely , but of sanctificatiō also already ; they are free not onely from the power of sinne , but from the presence also : christ himselfe is not purer , or more free from sinne than they are : nay being borne of god they cannot sin if they would : if they doe acts of sinne in high nature ; yet where is no law is no transgression : god cannot see them in that glasse . hence they can loose themselves from most ministeries , but some teachers of their owne sect ; and deride the holy labours of godly preachers , who with zeale and piety persuade men to walke according to rules . oh what an height of pride are those private peremptory persons come unto , who complaine that their heads have aked to heare some godly and worthy preachers ; and have professed , that for the gift of two pence they would never more heare sundry such , as i know to be of long continuance as shining and burning lights ; as they may well be in the first ranke of gods worthies , that have beene of best desert in our church . and where is the humility of that teacher that makes his bragge , your teachers understand not mee . no ? the more is your sin and shame . doe you preach amongst a tumult of artizans , and illiterate men , so as our ministers cannot understand you ? what is the reason you doe so hide your selfe ; seeing light feareth nothing but darknesse , and truth nothing but to be hid . i must say to you , as ierome of the crabbed poet persius : if you will not be understood , you ought not to be read : so if you will not be understood , you ought not to preach ; unlesse perhaps it may be more beneficiall to the church , that if you doe preach , you be not understood . alas that men professing the doctrine of godlinesse , and pretending the practise of wisedome and sobriety , should by the pride of their hearts become thus disguised , and transported into raptures and fits next to frenzie and madnesse . but against this windy conceit of perfection i will now say the lesse , because i have dealt more fully against this pernicious errour before in the third chapter . yet here . let it be considered wherein the scripture placeth the perfection of saints here below ; and that is not in the want of sinne , but in the fight against sinne ; and not in the absence , but in groaning in the presence of sinne . for . would christ teach men without sin to pray daily for forgivenesse of sinne ? . would hee command those to pray daily not to be led into temptation , that cannot sinne if they would ? . did hee ordaine the sacrament of the supper for men perfect , that want nothing , to whom nothing can be added ; or to the sicke , who neede the physitian , and to such as hunger and thirst after righteousnesse , which is a sen●e of defect , not of perfection . . are they in holinesse and perfections of grace beyond the apostle paul , who many yeares after regeneration complaineth that he found evill present with him , and a law in his members rebelling against the law of his minde ; and professeth that he had not attained , and that all is here in part , and imperfect till that perfect come . . are they perfect without sinne , why doe they then as other sinfull men doe ? hath death any commission where is no sinne ? or if their sinnes be gone , and their persons justified , and yet they die : why deny they that any correction abideth any whose sinne is pardoned , unlesse they will say they die onely for triall . secondly , sanctification hath three degrees in this life , the highest of which is imperfect . is the death of the body of sin . which is not all at once , but resembleth the death of christs body on the crosse , which was diminished by degrees , till his spirit by his last breath was surrendred to his father . thus is it in the christian , whose last breath of sinne , and of the body goe out together . the second degree is the buriall of the body of sinne , which is a further proceeding in mortification , as buriall is a proceeding of death , and a consumption of the dead body not all at once ; but by little , and little . so mortification is not an act of a day , but of the life . the third degree of sanctification , is a raising from the grave of sinne to a new life , by vertue of christ his resurrection : that looke as a graft set in to a new stock , draweth juice and life from that stock , not all at once and then no more ; but still draweth , and by drawing , groweth by degrees unto the full height and age of it : evē so is it here , christian life is continued as naturall by dayly supply and addition of that which is daily wanting . god indeed if he had pleased , might in a moment have freed his servants from all sinne , as well in life as in death ; but he wold not : because his wisdome procures himselfe more glory in his protection and assistance of the saints : and in the victory of his servants against sin , than if they were free from sinne . the fiercer the enemies were that rose up against moses in the wildernes , and against iosua in the land of canaan , the more it turned to the glory of gods mighty power , in giving them possession in despight of them all . and so greater honour returneth to the lord , because greater is his grace in making the sinnes of the saints remedies of sinne ; to humble them for sinnes past , to shame them for sinne present , and to worke in them feare & watchfulnesse against sinne for time to come ; then if he should at once abolish sinne in them . all which , these men shake off their hands as easily as sampson did the greene cords , when the philistins came upon him . thirdly , as he that exalteth himselfe must be brought low ; so the scriptures shew those to be in highest estimation with god that have beene , and are least in their owne eyes : abraham seeth himselfe but dust and ashes . iacob seeth himselfe lesse than the least mercie . gideon saith of himselfe , who am i ? or what is my fathers house , but the least in all israel ? iudg : . . iohn baptist , than whom a greater was not borne among women , said , i am not worthy to loose the latchet of his shooe . the centurion , i am not worthy that thou shouldst come under the roofe of my house . peter , goe from mee , lord , for i am a sinfull man. paul , i am the least of all the apostles , but the chiefe of all sinners . but we never read nor heard those vaine voyces from any truely regenerate man : i am perfect . i am pure , so as nothing can be added unto me : i cannot sin if i would : gods eternall power can see no sinne in me : i am beheld no otherwise then christ himselfe , for i am christed with christ , and godded with god : i will neither greive for my sin , nor pray for pardon of sinne , and the like . no no , true grace ( which st. august : calleth the first , second , and third grace of christians ) would keep the heart from these high staires , and straines of pride ; it would fetch them off such mounted thoughts , and change them into mournefull complaints , that they must needs , will they nill they admit the cananit and iebusits within their borders , & that they must finde sinne in them as a law forcing them to the evill they would not . rom. . . and godly experience concludeth , that humility is a signe of worth , but hautines is never without emptinesse and vanity . emptiest vessels sound lowdest ; and the husbandman liketh better those heavie eares of corne that hang downe their heads , than the light and empty ones that stand so upright . fewer words would serve wiser men . i will onely say to this proud perfectist , as constantine the great did to acesius one of the proud bishops of the catharists , set up a ladder acesius , by which thou alone maist climbe to heaven . chap. . discovering the third proper ground of this opposition , which is affectation of licentiousnesse , and love of a lawles liberty , ioyned with hatred of holinesse , and the power of godlinesse . as pride attends ignorance , so an inseperable fruit of pride , is vainly to be puft up by a fleshly minde , not holding the head : for pride resteth not in those low and humble principles of christ , but not enduring gods yoakes , nor the suit and service of christianity , raiseth vaine reasonings against obedience , and plotteth new devises for more scope and elbow-roome than the gospell alloweth them that must walke in the strait and narrow way to eternall life . and this righteous judgement of god hath overtaken this sect of men with whom wee deale : of whom , the apostle affirmeth , that while they promise liberty , themselves are the servants of corruption . i know that many that as yet know not the depth of satan in this errour ; nor are dived into the mysterie and mischiefe of these opinions , doe conceive more slightly of their tenents , and more charitably of their persons than there is cause ; and some may thinke it were fitter they should fall of themselves , than be thrust downe by the hand and strength of others : and that the labour might have beene better bestowed against more dangerous persons , and fundamentall errours much more prejudiciall to the truth of the gospell . but i wish such to consider whether any errour can be more pernicious than that which rejecteth all rules of holy , and strict walking with god ? what will it availe us to contend for , or establish a faith which is dead , severed from the life and fruites of holinesse ? or what greater enemies can we deale against than enemies of righteousnesse , who are not onely fallen from the abnegation of the knowne and received truth , but to the oppugnation of it : a fearefull fruite indeede of their declining : but men having once lost the way of truth , know not where they shall lodge . and it will not be amisse to looke into their modell of new divinity , and how cunningly they have molded the whole lumpe , and kneaded it together , that every peece and position of it may let themselves loose from all bands of duty and obedience . for , . they must not live in the presence of god , nor hold him in their sight as a god seeing their sinnes or actions , or displeased with the evill of them : and why now should they forbeare any sinne ? . they must not acknowledge god a rewarder of his owne grace , or any good duty to which he enableth : and how then can they desire to doe good , or be good ? . they must not see their sin a violation of the law , nor as it is an enmity against god , nor as causing wrath to worke in them either humiliation for sinne past , or detestation of sin present , or feare of it for time to come . . neither gods will , nor their owne wills moves them not to forbeare any sinne : not the former , because they are free from all lawes ; not the latter , because the will of man is turned against sin by vertue of inherent holinesse wrought by the spirit ( which they disclaime ) so as onely the light of their mind may condemne it ; and the unseemelinesse of it in a professour may restraine it , else they are loose to any . . they cannot be sick of evill motions , nor detest evill thoughts , nor watch against temptations , nor care for the purging of their hearts ; for how can they sinne being born of god ? or if they could , they are not to be countable for any sin , nor can god take notice of thē . christs most innocent soul was vexed with the molestatiō of injected motions of evil , though instantly rejected , but these must not , they are so holy . they must not live by any rules , but by a wilde and spatious pretence of immediate , and enthusiasticall direction . enemies are they to perswasion and exhortations ; for because christs perfections are their perfection . in vaine it is to perswade either for good thoughts into the minde , or good inclinations into the will , or good actions into the life . they desire not their hearts , nor wills , nor actions to agree with gods law , for it is quite abolished . and much lesse doe they turne the precepts of god into prayers as the saints ever used to doe . oh with what violence must headstrong men be caryed unto unrighteousnesse , when the word as a bridle must not hold them in , nor check or controll sinne in the soule , to lessen either the power or practise of it ? . they must not brooke any longer the difficulty of repentance , nor endure the paines of mortification , because they cannot deny ●hemselves , nor must they ever remember sins past , as the saints have done with much ●●uite , both 〈…〉 owne hum●liation , deut. . . ● . and for their excitation to gratitude and thankfulnes to god for mercy , as the apostle tim . . . . that they may hold their sinnes more securely , they free themselves from all feare of woe and judgement , and from all the strokes of god , or his word , and so by themselves dote in a false peace . for gods hand cannot reach them , for he cannot be displeased with their sinnes , and much lesse temporally correct them : and thus they refuse all crosses , either as meanes of mortification , or of profiting in holinesse . heb. . . psal. . and they flye the stroke of gods word , in a faithfull and free ministery , and cannot endure this legall preaching , as men that must hold their sinnes ; but must not heare of them , nor beare reproofe of their iniquity . to all these profane opinions , they disclaime all precepts , and practise of sanctification , and all increase in holinesse . they revile the preachers that call and urge men by rules and motives to sanctification , as calling men backe to the justification of the law. what a case now are these mē in ? how can they expect heaven , that not only loose themselves from the holines of them that must be inhabitants there , but hate it , and resist it ? whereby they cast themselves from the turret of perfection , farre below the state of nature . for though every naturall man is destitute of personall holinesse , and of the love of it ; yet every naturall man will not disclaim , revile , or contest against it . how can they justifie their calling , and out-boast all men in the assurance of their calling ? seeing there is no effectuall calling but unto holines . thes. . . god hath not called us to uncl●anes , but unto holines . and if every beleever be a saint by calling , how can they be called that sever sanctification ( that is the love and practise of holines ) from effectuall calling ? they onely have received the grace of new creation , that are created to good workes , which god hath ordained to walke in , eph : . . . how doe they frustrate the end of their adoptiō , which they pretend ▪ for why are wee adopted to be sonnes , but to bee made conformable to the image of christ ? for can he be a sonne that beareth not the image of his father ? that onely was cesars coyne that carried cesars superscription . may this loose conceit prevaile , the maine office of christs priesthood shall be in vaine , both in respect of his sacrifice , and of his intercession : his sacrifice , because for this cause he sanctified himselfe , that beleevers should be sanctified through the truth , ioh. . his intercession and prayer is that the elect may be sanctified , verse . . father sanctifie them . shall christ as a priest sacrifice himselfe , and make such earnest prayers for sanctification of beleevers ? and is there no such thing , or if there be , may not we preach it , and vrge it ? or can any libertine disavow and scorne it , but hee must also renounce & reiect the priesthood of christ ? i hope no man will cōceive these to be slight things which entrench upon the foundation . . but how comes it to passe , that they reading the scriptures , and in them so many , and so expresse and vnavoidable places ▪ calling the saints not only to the study , and practise of holinesse , but also to growth and encrease in holinesse , that yet they should persist in this delusion ; yea and defend it against so cleare a light ? surely because they will not submitt to gods authority , but have pulled them selves from under his rule , he hath in justice put them out of his favour , and given them up to themselves , and to satan to blinde them , who are so willing to bee blinded : and hee is cunning enough under a pretence of christian liberty to hold thē in perpetuall chaines of spirituall bondage ; else could they not seeke to elude so cleare places . as . cal us to holinesse , thes. . . . this is the will of god , even your sāctificatiō . pet. . . be ye holy in all maner of conversatiō , for it it is written , be ye holy as i am holy . which call gods people to increase in holinesse , thes. . . we exhort you to increase more and more , and this is a commandement given us by our lord iesus christ. verse . . pet. . last , but grow in grace , and in the knowledge , &c. cor : . . be abundant in the work of the lord. rev. . let him that is righteous be righteous still , and let him that is holy be holy still . is now the spirit of god idle in all these and the like precepts ? or doth hee call men now to the justification of the law ? or is he idle in his exhortations to sanctification ? or are wee so while wee urge men in the words of the same spirit ? the objections are light and windy , as the opinion it selfe is . object . that beleevers are carried by an inward principle of new creation : a good tree cannot chuse but bring forth good fruite , without all these outward motives . answ. the principle of good fruit is within the sappe in the roote , but there be externall helpes , without which it will never be produced ; as the sun , the soyle , the ayre , the shewers , the gales of winde . so a beleever , a tree of righteousnesse , hath an inward principle flowing from his root , which is christ , without whom he can doe nothing ; but it is fruitfull by meanes not to be neglected , because they are of his owne appointing , and wherin he wil make us fruitfull . cor : . . by the grace of god i am that i am : and his grace was not in mee in vaine ; but i laboured , though not i , but grace in me . object . god spirit is all in all , and doth all in us , and we have nothing to doe . answ. god leadeth beleevers by his spirit into good workes , and produceth holy acts in them , but not without use of meanes . for . he puts the law into their hearts : . transformes them by obedience into the image of the word : . he still prompteth and suggesteth according to the word , in the things of gods glory and worship ; the spirit incites to the use of the meanes of grace , of the holy ordinances , to the pleasures and delights of gods house , and such things as uphold our spirituall being . object . but christ is our righteousnesse , and sanctification ; what use of any righteousnesse or holinesse of our own ? answ. christ is not the righteousnesse of justification to any person that is not washed , and sanctified , cor : . . . none can be righteous by a righteousnesse infused from christ , but thence floweth an inherent righteousnesse renewing our nature : for he gives us a godly nature , and purifieth our soules by the spirit : and thence issueth an externall righteousnesse of life , which is an evidence of our justification by faith : for he that doth righteousnesse is righteous . object . but what can be added to perfection ? if we be not compleat in christ , there is defect in his merit ; and they that drinke of his waters thirst no more : and wee can desire no more than wee have in christ. answ. but that perfection here to which nothing can be added , is the dreame of waking men , contrary to the scriptures , contrary to the practise of saints , whose studie was and is to increase more and more . contrary to their experience , the best of whom complaine , that they have not yet attained , nor never shal , till that perfect come . contrary to their prayers , and vehement desires after further grace . contrary to the nature of true grace , which is still desirous of more . for it is not possible , but that they which have tasted how good the lord is : should desire the sincere milke of the word to growe by it . the saints have not so drunke as yet , that there remaineth no thirst after christ ▪ for there is a twofold thirst . the former is of totall indigency , or a whole want of christ ; and this is satisfied in the beleever , that hee shall never so miserably thirst againe . the latter is a thirst after a more plentifull fruition of christ and his spirit , and graces ; and this is never fully satisfied in this life , but the privation of the former thirst , is the generation and position of this latter . revel . ● . . let him that is athirst come . . object . but we are called to the liberty of the gospell , and are free from all compulsion of lawes , and from all other rules than the motions of the spirit : for where the spirit of god is , there is libertie . cor. . . answ. what kinde of liberty this is , we have seene already , which is not from the rules and direction of the law , for the apostle saith not , that wee are called to libertinisme , or a freedome from obedience to doe what we list , as being without the reach of the law ; but a freedome from the rule , and command of sin , and a sweete peace and ease in in the soule , not grounded on rejecting the commandements , but rather upon a free and sincere regard and love of them . thus david professeth , that hee will walke at libertie , not because hee will cast off the precepts , but because hee did seeke the precepts . but we have stayed long in discovering . the ignorance , . the pride , . the profane licentiousnesse of this schisme : wee must proceede to that which followeth . chap. . answering some of the principall objections of the libertines . obiect . is this our text , rom : . . ye are not under the law , but under grace . whence thus they reason . to them that are not under the law , but under grace ; to those the law doth not belong , but it is to them abolished and void : but beleevers are not under the law , &c. therefore . answ. . there is a twofold being under the law. first , a being vnder the curse , burden , malediction , condemnation , and coaction of the law ; thus no beleever is under it . secondly , there is a being under the obedience , rule , counsell , and direction of the law ; and thus beleevers are under it much more than before ; as christ himselfe also was . for they are now by the free spirit of christ framed to a free and voluntary obedience of it . so saith august : the law made us guilty by cōmanding but not assisting ; but grace assisteth every beleever to be a keeper of the law. this objection will be also fully satisfied by applying the former distinction of the law. considering it . in the matter and substance of it . and thus beleevers are still under it ; both for performance of all holy duties of it , and forbearance of all the evills prohibited by it : . in the manner of obedience , and in the consequences , and appendices of it ; and thus are they not vnder the rigor , coaction or strict exaction of it , and much lesse under the curse , malediction or condemnation of it . but this objection hath beene before abundantly satisfied in the . & . chapters . and therefore i passe it now more breifly . obiect . gal. . . so many as are under the workes of the law , are under the curse . therefore , either the law is utterly void to christians , or they are still under the curse of it . answ. the apostle saith not , that those to whom the law appertaineth , are under the curse ; but those that are under the workes of the law. . the workes of the law are twofold . either workes of obedience , done in humility , by way of duty , in testimony of thankfulnesse , and of our conformity with christ. or . workes of the law done in pride , to seeke justification by the law , and the workes of it , and so to promise to themselves eternall life by the observation of the law . and those onely that are thus under the workes of the law , are under the curse : and the meaning of the holy apostle is no other , whose scope in his whole discourse is to beate downe such as sought to set up justification by the workes of the law , and not by faith onely ; as appeares plainly in the next verse . for that no man is justified by the law in the sight of god is evident , for the just shall live by faith . but though no beleever can in the second respect bee under the workes of the law for justification ; but he must be under the curse of it : yet it follows not that hee is not under the workes of the law for obedience , and yet not under the curse of it . this place is indeed an hammer and hatchet against popery , who by seeking iustification by the workes of the law , thrust themselves under the curse of god ; for if the curse , attacheth him that seeketh righteousnesse before god by moses law ; how much more accursed are they that by observation of humane laws and traditions , by humane satisfactions and impositions , seeke to demerrit god , obtaine without christ , what onely christ can procure . the greater is their sinne and danger , who after the knowledge and profession of the truth for some politick and worldly ends runne back into recusancy , and popery , which is the way of perdition , apparently renouncing the blessing of justification by free grace ; and chuse the curse of the law , which shall runne into their bowells as water : of such apostacy may be said as of iudas , it had beene good for them they had never beene borne . obiect . . to whom the law is not given , to those it belongs not at all , but the law is not given to the righteous , tim. . . therefore it belongs not to beleevers being justified . answ. . the scope and intention of the apostle is not to abolish the law , who in the words immediately going before saith that the law is good if it be used lawfully : which words clearely import and imply , that among beleevers there is a good vse of the law , which true use hee shewes in the fifth verse , namely , to be a guide and direction to the duties of love and charity , which is now the effect of faith , as the words plainly show : for the end of the commandement is love , out of a pure heart , a good conscience , and faith unfained . note , that the apostle maketh that love which is the end of the commandement , a fruite and effect of faith : and therefore a beleever is not loosed from the love and obedience of the law by faith , but tyed unto it . . the sence of the apostle is not , that a righteous man can be under no lawes ; for adam in innocencie was a most righteous man , and yet was under the law , both in generall , under the whole morall law ; and in speciall , under the law concerning the forbidden tree : and this law was given to the most righteous man in the world . innocency and righteousnesse in perfection exempts no creature from the law of his creatour . but the apostles meaning is , that the law is not given against a righteous man , that frameth his course according to the law ; it dealeth not with him as an enemy that assenteth unto it , that is delighteth in it in the inner man , that is ruled and ordered by it ; it can pronounce no sentence of damnation against him ; it neither can justifie him who is already justified by faith , nor yet can condemne him . and that this is the true meaning of the apostle appeareth by arguments in the text . . in the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which implieth an action or plea of god against a man ; and that the law is not gods action , or plea against a righteous man to bring him under judgement , or subdue him under the sentence of it ; for christ hath freed such a one from the curse by his merit , and obedience , as also by his spirit made him a lover of the law. and this is the same in sence with that of the apostle , gal : . . against such ( namely as expresse those recited fruites of the spirit ) there is no law : for the law is so farre from condemning such , as it is a witnesse rather of their conformity to it selfe , and consequently of their love and obedience unto god , and of their similitude with iesus christ. argument in the text is , in that the lawlesse and disobedient are said to be wrapped up in the full damnatory power of the law : against all whom it is gods plea and action , yea the bill of inditement to their condemnation . . neither is the law given to the just , to wring obedience from them by terrours , or threatnings , or expectation either of threatnings or rewards : the just are not under the law in this servile manner of obedience , as are the lawlesse and disobedient : for by a free spirit of grace they doe the works of the law , so farre as they are regenerate ; and the law to them is not a compelling commander , but a sweet and faithfull counsellour , and rule of life . but although the law be not given to the just , to fasten any crime or curse upon them , nor to exact personall , and perfect obedience for righteousnesse before god ; nor to force , compell , or rigorously exact obedience from them : will it follow , that it is no way else given unto them ? or not as a rule of direction for obedience , and a line and square of good works and christian life . and these answers will fully satisfie all those other places of like sound and sence : as gal. . . if yee be led by the spirit , yee are not under the law ▪ rom. . . now ye are delivered from the law being dead unto it : that is , yee are freed from the law as it is the strength of sinne , as it irritateth , and provoketh to sinne , as it did while wee were in the state of nature , as it wrapps the transgressor in the curse , and as it forceth it selfe by terror and constraint : for now the beleever serveth in newnesse of spirit , not in the oldnesse of the letter ; that is , freely from a renewed spirit obeyeth the law as the rule of holy life . obiect . . gal : . . stand fast in the liberty wherewith christ hath made you free ; and be not intangled againe with the yoake of bondage : that is , say they , the law ▪ gal. . . christ hath freed us from the curse of the law. answ. it is not said that christ hath freed us from the obedience , or command of the law , but from the curse of it ; which we question not . . christian liberty is not a freedome from the obedience of it , but rather from the disobedience of it : rom. . . being free from sinne , ye are made the servants of righteousnesse : we are called to liberty , but we must not use our liberty as an occasion to the flesh ; but to frame to the commandement , by love to serve one another , gal : . . where the apostle plainely proveth , that christian liberty looseth us not from the observation of the law , but straitly enioyneth it , for the whole law is fulfilled in one wo●d , which is love ▪ v. . . ●s they 〈◊〉 the same stone , so i● must returne upon themselves , we must therefore againe tell them , what are those parts of ●●ristian liberty , which the apostle aymeth at : and if they thinke that the apostle best knew his owne meaning , they shal take them from himselfe . the first of them is , freedome from the burden of legall ceremonies , sacrifices , circumcision , and beggarly rudiments , which were heavy yoakes ; which being abolished by christ , christians must never entangle themselves with them any more : and that the apostle directly speaketh of these in the place alledged , see v. , . if yee be circumcised christ shall profit you nothing : therefore stand fast in your liberty . the branch of our liberty is from the curse of the law , in that christ was made a curse for us : with which most ponderous and pressing yoke we must never entangle our selves any more , by seeking justification by the workes of the law , and to settle us firme in this our liberty is our apostles ayme and argument . gal. . . . the third branch of our liberty is freedome from perfect impletion , and personall performance of the whole law for justification : for thus we are no more debters to the law , gal. . . nor must ever returne to that bondage to seeke righteousnes and justification by the law , in whole or in part : for christ is become of none effect unto you , whosoever of you will be justified by the law , yee are fallen from grace , verse . the . branch of our purchased liberty by christ is a freedome from the threats and terrors of the law , compelling and forcing obedience : and now not feare but love must chiefly const●aine us to duty ; not compulsion , or carnall respects , must ca●● , u● as slaues to the commandement , but now discerning the holinesse , excellency , and righteousnesse of the law , the heart is moved freely to runne the ways of god , gal. . . if wee live in the spirit , we must walke in the spirit . obiect . . the law of moses was given onely to the iewes , and was to endure but vnto christ , luke . . the law and the prophets were till iohn . and christ is the end of the law to every beleever , rom. . . answ. . the law for writing , and some circumstances was given to the iewes by the hand of moses : but in respect of the substance , and matter obedience , belongs unto all men of all ages and nations . because , . it must stoppe every mouth both of iew and gentile , rom : . . . it must judge every man according to his work , both iew and gentile . . it seemes the prophets are abolished as well as the law. but i hope they will not say , that all the doctrine of the prophets is abolished . it is true , that the whole propheticall doctrine , which did signifie , or prophecy , or promise good things to come ; when christ was actually come , received accomplishment , but not abolishment : which is tertullians distinction . but much other positive doctrine of the prophets , is as usefull and proper to us , ( for whom it is by speciall divine providence reserved ) as it was to the ages to which it was first directed . and even so the law , which in respect of shadowes was to continue till iohn ; in the substance of it is a permanent and everlasting doctrine , directory , and deriveable to all the ages of the world . . christ is the end of the law ; but as augustine wittily distinguisheth ; the perfecti●g end , not the destroying end . for , . he was the end or scope , unto whom the law , especially the paedagogie of moses was directed . . hee was the end also of the morall law , because hee fully and perfectly obeyed the law , and so the law in him attained his proper end , as it had not else done among all the sonnes of men . . he is the end of the law , on whom all the male diction of the ●aw fell fully , and perfectly , and had on him full accomplishment . . he is the end of the law , in whom all the blessings and promises of the law attaine their end ; for they are all in christ yea , and amen : all of them in him , & for his obedience , are exhibited & compleat . . he is the end of the law to every beleever for righteousnesse , in that he doth bestow and impute unto us that full righteousnesse which the law requireth of us ; and in that by the donation of his spirit , hee kindleth in beleevers a new obedience framed unto the law ; so as they begin a renewed obedience of it in earth , and fulfill it perfectly in heaven . whence issueth a cleane contrary conclusion . if christ be the end of the law , wee are therefore faster tyed to the obedience of it than before . very false therefore is that position , that the law is at such an end , as it can nore command a man in christ , than a dead man can command his wife ; or a master his servant when hee is made free . to which traditionary doctrine carried from woman to woman i answer . . that the apostle saith indeede , rom : . . that by christs death wee are dead to the law ; namely in regard of the curse , and of those rebellious motions excited in us by occasion of it ; and in regard of the terrour and rigour of it ; as a woman is from the threats and rigour of a dead husband : but the apostle saith not , that the law is dead either in respect of the direction of it , or our obedience to those directions . . as the apostle saith , we are dead to the law : so he sheweth the end of our freedome from so hard an husband ; namely that wee might be married to another : i. to christ raised from the dead ; the effect of which marriage is not a barren life , but to bring forth fruit unto god : the blessing of the marriage betweene christ and the faithfull soule is fruitfulnesse before god ; so as this death of ours to the law bringeth in a new subjection unto it : which is indeed the height of our christian liberty here , and proceedeth from the spirit of freedome . . his shift is too short to shuffle from the first covenant to the second ; and as false is it to say , that the law is the rule in one covenant , and not in another : as if the matter of the first covenant and second were not one and the same ; the righteousnesse , and obedience of both were not one in substance , differing in manner of apprehension and application . shall any live by vertue of the second covenant , that doth not these things , or that brings not the righteousnes of the law in himselfe , or his surety ? chap. . resolving sundry other objections alledged to prove the abolition of the law. obiect . . to whom all the commanding power of the law , under paine of the curse , and the enjoyning of good workes for justification : as also to whom the condemning power of the law is abolished and ceased , to them the law is altogether made void , and abrogated . but to beleevers both such commanding power , and condemning power is ceased . and therefore , &c. and thus they further explaine it . suppose a justified man commit adultery , or murther , or be drunke , the law of god can take no hold of him , nor the just god can punish him by the law , being utterly abrogated to such a person . answ. the former proposicion is apparently false for the law both for ma●ter and forme stands in force to justified persons , and retaineth on them a commanding power , and enjoineth on them good works , although the manner of commanding in the rigor of it is to them abated : for how ord●●●rily did christ and his apostles command the workes of the law to beleevers , and that under strait penalties read math. . and . chap. and telleth his followers that when they have done so farre as they can all the things of the law ; they have done what was their duty , and that they were bound unto , luke . . . these confused men distinguish not betweene the condemning power of the law and the law it selfe ; yet this distinction cutteth the si●ewes of this obiection : for can it prove the law itselfe abolished , because the condemning power of it is to some removed by christ ? or if certaine uses of the law bee abolished , as in way of righteousnesse , life and salvation ; or in way of terrifying , accusing , or condemning the iustified by faith : must therfore the law it selfe , and all other uses of it be abolished . . what beleever conceives himselfe under the commanding power of the law , to bee iustified by it ? or to expect to stand righteous before god by their obedience ? as these men vainely dreame : no they have other ends of their obedience to the commandements of the law. as , . to testifie their indeavor in obeying the righteous law and will of god , and their conformity to his image in the same . . not for the justification of their persons , for that is onely by christs compleat obedience made theirs by faith ; but for the testification of their iustifying faith : according to the direction of the apostle , iam. . . shew me thy faith by thy works . . not for the attaining of salvation it● pet. . . give all dilligence to make your election sure . how may we ? for if wee doe these things &c. not to merrit any thing , but to encourage themselves in the way of obedience , by casting eye on the blessed remuneration freely promised , and performed to duties of love to god , and man ; begun and perfected by faith in christ. heb. ▪ . moses had respect to the recompence of reward . yea our lord himselfe , for the joy that was set before him endured the crosse and despised the shame . heb. . . all these are other ends which beleevers propoūd to themselves in their obedience then to be justified by it . . i answer , it is utterly false and wicked , that gods law taketh no hold of a justified person committing hatefull sinnes , as of murder , adultery and the like . for although christ have freed him from the curse and vengeance , and the eternall damnation of his sinne . rom. . . yet may the law take hold on him for a stinging correction , and a sharp punishment according to the scandall of his sin . did not the law take hold on david , when with so many other evills ; gods sword was upon his house for ever , for his scandalous sins ? did not gods law lay hold on moses & aaron , then whom none was more faithfull in gods house ; when for sinne they lay under sharpe rebukes , and chastisement , and were barred the land of canaan ? object . but these were examples in the old testament , before christs death . answ. and are not beleevers in the new testament subject to the same law , and penall statues of correction ? were not examples of the old testament examples to us that wee should not sinne as they sinned ? how could we sin as they did , if we were not under the same law ? or what else but the law taketh hold on beleevers in the new testament , when for the unworthy use of the lords ordinances they are judged of the lord , even for this cause , saith the apostle . object . some say , they were hypocrites that were judged . answ. as if they be hypocrites that must not be condemned with the world . . but of all their assertions , tha● is a● blinde as bo●de , that if god call a beleever to account for the breach of his law : hee may say , god hath nothing to doe to call him to account : hee may refuse to be tried in that court. if god shall say , leave such a sinne ▪ or be damned ; doe such a duty , a●d ●e saved : he may say , we will doe neither the one nor the other on these tearmes . well may he say , and more , that his tongue le ts fall unseemely tearmes : and it hides his nakednesse but a little to droppe out , that his meaning is , that god hath nothing to doe to call a beleever into the court of nature . for howsoever hee will teach god what hee hath to doe , or what he hath not to doe ; he might long since have beene taught , that god will require of us even that righteousnesse which he put into our nature : and that is a talent which we must be countable for as well as any other . obiect . . those that have the spirit of god for their rule , and doe all by a free spirit , they neede not the law to rule or urge thē : to them it is vaine and needlesse . but all beleevers have the spirit to rule them ; and they doe all by a free spirit . therefore . answ. the former proposition is false , that those that have the spirit to rule them , have no neede or use of the law : and as grosse to conceive the spirit and the law contrary : which are indeed inseperable : for the law is the instrument , the spirit is the workmaster ; the law is the rule , the spirit the applier of that rule . the spirit is so farre from destroying the law , that he writeth it in the inner parts , he addeth clearenesse and light unto unto it ; he worketh love and delight unto it . . it was ever the wicked conceit of libertine enthusiasts , that the spirit worketh our obedience immediately , and by himselfe alone , rejecting all meanes ; whereas he worketh it in us ordinarily by the word , the law and the gospell . ioh. . . the spirit sent to beleevers , shall not speake of himselfe : but whatsoever hee shall heare , that shall he speake . he is in himselfe the spirit of illumination , but enlighteneth beleevers by shewing them what is to be done by the law , and what is to be beleeved by the gospell . . is the spirit therefore a free spirit , because hee frees us from the law ? no verily , but because he sets us free to the performance of it . this reason holy david gives us , psal : . . i will then runne the way of thy commandements , when thou hast enlarged or set mee free . or is that the duty of a free and willing subject to cast off the lawes of his king ? no but most freely and willingly to obey his law : and this is the freedome wrought by the free spirit in free and ingenious christians . . to say , we obey god by by the spirit without a law or a commandement , is a meere non sence : for is any obedience without a law ? is not our rule to doe onely what the lord commandeth ? what can be more ridiculous than for a subject to professe obedience to his prince , but yet hee will not be under any law ? and to say they obey of love , and yet obey no commandement , is as fond and false . ioh : . this is the love of god , that we keepe his commandements , and his commandements are not grievous ioh : . . if ye love me , keepe my commandements : love must ever looke to the commandement . obiect . . those that are under the law of christ , are not under the morall law. but beleevers are under the law of christ , gal : . . and so fulfill the law of christ. therfore . and thus doe they further unfold themselves , that wee may understand them : consider ( say they ) men as creatures in their naturall being , thus are they under the morall law given by their creatour : but consider them as redeemed and new creatures , they are freed from that law , and onely tyed to precepts taught by christ in the gospell : which teacheth to deny ungodlines and worldly lusts , and to live soberly justly and godly in this present world : tit : . . answ. here is a whole bundle of errours to be untied . . the proposition is false , that beleevers who are under the law of christ , are not under the morall law ; seeing the law of christ is for substance the same with the morall law : for what is the law of christ in the place alledged , but the doctrine , precept , and commandement of christ enjoyning the love of our brethren , & bearing their burden : which the apostle opposeth not to the morall law , ( as these sectaries doe ) but enjoyneth it as a more necessary law , than all that heape of ceremonies to which the false apostles would have brought them backe : against whom he strengtheneth the beleevers of that church , through that whole epistle . . it is frivolous and popish to conceive the gospell a new law : for is not the covenant of grace the same in the old testament , and new ? and did not the holy men in the olde testament , mose● david , samuel , daniel , and the rest enjoy the same covenant with us or were they saved by another gospell than we ? or did not they frame their lives to the same sobriety , righteousnes and holinesse that we doe ? did not the apostles preach and write the gospell ? yet . ioh. , . they professe : we write no new commandement , but the old which yee have had from the beginning . and what was that , but the same which was written in mans nature before the fall , and after written by gods finger in tables of stone : which same commandement , though he call a new commandement in the next verse ; that is not , because it is another in the substance , but the same law of love renewed , and reinforced upon new grounds by christ the great law-giver . and ratified both by his owne doctrine and example , and in this new manner it was never urged before . . so farre is the law of christ fro● 〈…〉 morall law 〈…〉 according that 〈…〉 of s. august . the law knowes to command , but the gospell to assist to the commandement . true it is , that christ abolished all lawes that made difference betweene man and man , iew and gentile , eph. . yea and the morall law , so farre , as it made difference betweene god & man beleeving . and . as it is opposed to the gospell : and . as it hindreth entrance into the kingdome to beleevers . and . as any thing in it was accidentall , significative , circumstantiall or tempoall . but all matters substantiall , essentiall and eternall , christ by his law hath confirmed to continue for ever . this harmony of the morall law and christs law , judicious calvin in his harmony avoucheth , the whole law ( saith hee ) agreeth with the gospel both in condemning the sa●e vices , and commanding the same vertues . and if this be so , then certainly it destroyes not the law. and pare●s on rom : . . saith , they erre that thinke the law repugneth christ in the gospel . . it is little under blasphemie , that they oppose the father , and the sonne , as if they had diverse wills ▪ divers rules , or contrary lawes ; wheras the son professet● , that hee spake nothing from himselfe , but from the father ▪ ioh. . : besides , how doth ignorance befoole them , in ●e●ling us that christ as 〈◊〉 hath loosed us from the obedience of the morall law due to our creator ? for is not god the redeemer the same with god the creator ? is any honour due to the father for creation , that is not due to the sonne for creation ? ioh : . . that all men should honour the sonne as they honour the father : or is any honor due to the son for redemption , that is not due to the father for redempt ● ? did not god the father give up his son for our our redemption : & shall not we well requite him in casting off all duty belonging to him as our creator ? or can the addition of the greatest & most singular benefit that we are capable of , loose us from our former duty , or rather tie us faster ? certainely the gift of christ for our redemption , doubleth , and fastneth the bond of love and dutie betweene our creator and us , but no whit doth slacke or loosen it . such poore shiftes , and doubts are they driven un to , as a silly hare close followed , and hard runne . chap. . shewing how these libertines runne against the streame of our worthiest writers , graciously instructed to the kingdome of heaven . it is not unusuall with impostors , when they ure driven off the authority of the scriptures , to shroud and hide themselves with some humane testimonies wrested , and for most part distorted from the true meaning and intention of their alledged authours : and even so doe these men pretend that they have the consent and authority of sundry protestant writers , of great note and name in the church , to strengthen and confirme their novelties : wherein they are impudent to admiration ; seeing there is never a learned man that ever i met with that sideth with them in the abrogation of the law ; nay not any , but as occasion is offered , doth urge the morall law as of great use to guide all true beleevers , and justified persons in the right way of godlines , and all christian dutyes . with what boldnes doe they claime mr. luther to be wholly theirs , and themselves to bee wholly of his judgement : and that they hold nothing in this point but what they sucked from his breests ? let us therefore see in this one instance how they serve all the rest . and first i affirme that m. luther was so farre from being an antimonian ▪ that no man doth more expressely and soundly overthrow and contradict this wicked opinion than he , neither can any man desire a stronger humane witnes against thē thā m. luther . read his words with a pause and judge . satan ( saith hee ) stirreth up daily new sects : and now last of all he hath raysed up a sect of such as teach , the ten commandements are to be taken out of the church , & that men should not be terrified with the law. and after , such is the blindnesse and presumption of franticke heads . and are they other that challenge luther the patrone of a sect , which himselfe saith , the devill hath raised ? and page . he speaketh of three sorts of men that abuse the law. first those that seeke justification by the law. secondly . those that will utterly exempt a christian man from the law , as the brainsicke anabaptists went about to doe . and of this sort are very many also at this day which professe the gospell with us , who dreame that christian liberty is a carnall liberty to doe whatsoever they list , &c. on cap : . . and on cap. . . pag : . here i admonish ( saith hee ) all such as feare god , and especially teacher of others , that they diligently learne out of paul to understand the true and proper use of the law ; which i feare after our time will be troden under foote , and utterly abolished by the enemies of the truth . it is easie from these words of mr. luther to collect , that , . hee did not conceive the law thrust out of all use by christ : for then why should men fearing god learne the true use of it ? . that if hee feared men would abolish it , then his judgement was it ought not to be abolished . . that if hee esteeme this sort of men that would abolish the law , enemies of the truth : then certainly he is not their patron in this loose and carnall opinion . and pag. . forasmuch as wee diligently and faithfully teach these things : we doe therefore plainly testifie , that we reject not the law , and workes , as our adversaries doe falsely accuse us : but wee doe altogether establish the law , and require the workes thereof , and wee say the law is good and profitable . and cap : . . pag. . it is necessary that godly preachers should as diligently teach the doctrine of good workes , as the doctrine of faith : for satan is a deadly enemy to both . is luther now yours ? is hee not as contrary , and directly contradictory to your foolish tenents as the sunshine of midday is to the darkenesse of midnight ? doth not he disclaime you as adversaries , yea as false accusers , while you challenge a line or syllable of his doctrine in the patronage of your delusions ? you reject the law , and workes ; he professeth , he rejecteth neither : you abolish the whole law wholly ; but he establisheth it : you reject them for legall preachers that teach not christ aright , who urge men to the duties of the law ; but he imposeth it as a necessary part of their office to urge the law , yea as necessary as to teach the doctrine of faith . for shame therefore never claime luther more , nor father your fooleries on him , than whom you have no stronger enemy . object . but doth not mr. luther say , on ●ap . . . that christ hath abolished all lawes of moses that ever were ? answ. y●s , all the lawes of moses whereof he speaketh in that place : for take the whole sentence , and yee shall know his minde . where christ is put on , ( saith he ) there is neither iew , nor circumcision , nor ceremony of the law any more : for christ hath abolished all lawes of moses that ever were : that is , all ceremoniall lawes . yea and the morall law so farre as in moses hand accusing , terrifying , and condemning the beleeving conscience : in which regard it should be utterly ignorant whether there were any moses , any law , any iew. ibid : object . page . so many as are justified , are justified not by observation of mans law , nor gods law , but by christ alone , who hath abolished all lawes . doth not mr. luther clearely say , that all lawes are abolished ? answ. nothing is more true ; for even the morall law in respect of justification is abolished to the beleever , which is mr. luthers expression : but that either the law it selfe in the substance of it , or in respect of all other uses is abolished , luther saith not : and wee say with luther , accursed be that doctrine , life , and religion , which endeavoureth to get righteousnesse before god by the law , or workes thereof . ob. luther on c : p. . saith , that a christian laying hold on christ by faith , hath no law , but all the law to him is abolished with all his terrours , and torments . and page seque : we say that the morall law , or the law of ten commandements hath no power to accuse , and terrifie the conscience in which iesus christ reigneth by grace : for hee hath abolished the power thereof . answ. and we say so too , and holde it our happinesse to beleeve this sweet gospel . but luther speakes here , and every where else of certaine uses of the law , either for justification , righteousnesse and salvation ; or else for terrour , accusation and condemnation : and thus wee have proved long since , and at large , that it is abolished to the beleever . . we say , that to abolish the power of the law , is not to abolish the law : and to abolish the power of accusing and terrifying , is not to abolish all the power of it . and all their shreddings and cuttings , and poore allegations out of mr. luthers workes , doe onely prove the magnifying the article of christian righteousnes against the righteousnesse of the law , and workes : wherein luther was for the singular good of the church most vehement : but none of them doe so much as glance at the abolishing of the law as a doctrine or rule of life ; which mr. luther not in a few places acknowledgeth to binde all men from the beginning of the world to the end of it . but whereas no man better knew mr. luthers judgement than his owne schollers and followers , it will not be amisse to heare them expressing their masters minde in this argument , and delivering unto us what they received from him , from whom to depart in any thing they held almost piacular . chemnitius a most learned and moderate lutheran , in his common place de lege cap. . and . directly refuteth these antinomists , and sheweth that the regenerate are not under the law in respect of justification , accusation , condemnation , or coaction : but yet affirmeth a threefold use of it in the regenerate : . as a doctrine to direct in duties : . as a glasse to see the defects of them : . as a correcter , and restrainer of remanent corruption . in all treading in the very steppes of of luther , as we have declared . fredericus baldwinus a learned professour in wittenberg , passionis typicae lib : . typ : . hath these words . christ our saviour by his most holy merit hath hid and covered ( alluding to the propitiatory ) the tables of the law ; not that we owe no further obedience unto it , but that it may not strike with maledictiō those that are in christ : for the law is abrogated by christ , not in respect of obedience , but in respect of malediction . many more were easily induced to speake the same thing ; but i content my selfe with these , from whom none of the rest dissent : and conclude , that if mr. luthers schollers understood their masters doctrine better than these libertines ; then they sew but a fig leafe to cover their nakednesse , by stretching any of mr. luthers phrases to the proving of their profane opinion . and as mr. luther hath abundantly cleared unto us this truth , so have we the consent of all godly , learned protestant writers both ancient and moderne , whom i might induce as a cloud of witnesses ; not like that cloud which elias his servant did see as bigge as a mans hand , but like the same cloud when it covered the whole heavens . my spare time is not so much , nor perhaps the readers , neither in so cleare a case were it so needfull to make this volume swell with such numberlesse testimonies of orthodox divines , as professedly refute this profane and lawles , and as brainles a fancy . i will onely therefore shew these delinquents against the law to be cast by the verdict of an whole iurie of godly divines . and because they shall not deny but they have faire triall and proceeding , we have empannelled twelve men , the most of which they acknowledge their friends and well-willers , ( even as they challenge mr. luther the foreman to be wholly theirs ) and one man shall not speake for all , as in ordinary trialls ; but as it is in great and extraordinary trialls , every one shall deliver his owne sentence . the first of them is mr. calvin , who in the second booke of his institutions , cap. . sec. . having spoken of two uses of the morall law ; addeth a third , which especially concerneth the faithfull : namely that therby they must daily more certainly know what is the will of god to which they aspire : as also by the frequent meditation of it , they should be excited to the obedience of it , and strengthened in that obedience , and restrained from the offences of it . in the section he answers the libertines objection : but because the law containes the ministration of death , therefore christians must reject the law. farre be from us ( saith he ) such a profane opinion : for moses excellently sheweth , that the law which can beget nothing but death among sinners , hath among the saints a better and more excellent use : and what that is hee sheweth , namely to be one , perpetuall , and inflexible rule of life . in the . section he answereth at large that objection , that the law is abrogated to the faithfull , speaking still of the morall law : namely , not that it doth not still command what is right as it did before , but that it is not that to them as it was before , in terrifiyng their consciences , confounding , condemning and destroying them . in which sense saith he , paul manifestly sheweth that it is abrogated ; not in respect of institution of life , but of the former vigorous obligation of conscience . sect . . thus have i abridged m. calvine his larger tractat upon this argument , wherein wee see him wholly consenting to the doctrine we have propounded through our whole discourse . adde only her unto that in the booke cap. . sect christian libertie , consisteth first in this : that the consciences of the faithfull in the confidence of their justification before god , must lift themselves above the law , & forget the whole righteousnes of the law ( yet saith he no man must hence collect that the law is needlesse : for it doth not therefore cease to teach , to exhort , and incite to good , though before gods tribunall it hath no place in their consciences . the law therefore , by mr. calvins de e●mination abideth by christ a● inviolable doctrine , the which by teaching us , by admonishing , by rebuking , and by correcting , doth secure & prepare us to every good worke . the second is reverend beza , in his defence against castillion , on rom. . . farre be it from me saith he , that i should assent to you , who say the law is dead to them , to whom it is cheifly alive , that is , those that are most obedient unto it , meaning beleevers . for a king doth not more manifestly regine over any , thē those which freely and willingly obey his lawes . see also his judgement constant to himselfe in his annotations upon cor. . . in what regard the ministery of moses is abolshed ; concluding that the ministry of the law is ever to be retained in the church . and in his notes upon ioh : . . he saith . neither is the law abolished by the gospell so farre forth as it commandeth that which is right : but onely so farre as it threatneth death to all that doe not perfectly fulfill it : and as the law by the terrours of death admonisheth us to think of seeking life in the gospell , so the gospell supplieth us with the grace of regeneration , whereby according to the measure of the spirit and grace , we begin to will and to doe : that now the law becommeth to us in respect of the inner man , a sweet master , as the apostle plentifully teacheth , rom : . . and . chapters . the third is learned doctor whitaker , the iewell of the vniversity of cambridge , who when duraeus the iesuite objected against mr. luther the same which these libertines affirme of him , that it was his judgement that the decalogue appertaineth not to christians ; thus gravely answereth : that luther most truly affirmed the decalogue , that is , that condition of the decalogue , either of full and perfect obedience , or of malediction for disobedience not now to pertaine to christians ; because christ to them hath taken away that condition . . that luther saith no more than the apostle doth in sixe or seven places there alledged : and therfore they must first accuse the apostle , or through luthers sides wound the apostle . . he sets downe his owne judgment most expresly . the law ( saith he ) pertaineth to christians ; neither did luther ever deny it : for that justice of the law is immortall , and every one ought to indeavour with all his strength to live mo●t exactly according to the prescript of the law. thus we have this pro●ound and most worthy doctour affording us a double strength ; and together with 〈◊〉 brings us mr. luther wholly and constantly avouching the same truth which we have defended through our whole discourse . the fourth is , judicious mr. perkins , from whose gracious mouth and ministery i received in my youth often the same holy truth , as now in his fruitfull writings appeareth every where . as in his golden chaine , chap : . having set downe the use of the morall law in the unregenerate , he cōcludeth , that the use of the law in the regenerate is farre otherwise : for it guideth them to new obedience , which obedience may bee acceptable to god through christ. and upon gal : . . hee answereth this question ; why the lord saith , he that doth the things of the law shall live : considering that no man since the fall can doe the things of the law : and sheweth that still the lord repeateth his law in the olde tenure : . to teach that the law is of a constant and uncheangable nature : . to advertise us of our weaknesse and shew us what wee cannot doe : . to put us in minde still to humble our selves , after we have begun by grace to obey the law ; because even then wee come farre short in doing the things which the law requireth at our hands . and on verse . he inquireth , that now seeing faith is come , what is the guard whereby wee are now kept ? answ. the precepts of the morall law. the sayings of the wise are as nayles , or stakes fastned , to range men in the compasse of their owne duties . ecclesiast . . . and most plainely he coucheth our whole doctrine concerning the law , in the answer of our question upon vers . . eiusdem capitis . the question is how farre the morall law is abrogated . answer . three wayes . . in respect of iustification . . of malediction . . in respect of rigour . for in them that are in christ , god accepteth the indeavour to obey for obedience it selfe . neverthelesse ( saith he ) the law as it is a rule of good life , is unchangable , and admitteth no abrogation : and christ in this regard did by his death establish it . rom. . . and on c. . . the law must be considered two wayes . first as a rule of life . thus angels are under the law , and adam before his fall , and the saints now in heaven : and none yeeld more subjection to the law than they , and this subjection is their liberty . againe consider it as a grievous yoke three wayes , none can beare it , &c. and in his treatise of conscience , cap. . saith , that the morall law bindeth the consciences of all men , at all times to obedience . the fifth is our learned and industrious doctor willet : bellarmin ( saith he ) is not ashamed to slaunder us , that wee affirme christian liberty to stand herein , that we are altogether freed from the obedience and subjection of the law : vt moses cum suo decalogo nihil ad not pertinent . but we call god and all the world to record , that we witnes no such thing : knowing tha-christ came not to dissolve , but to fulfill the law. here therefore bellarmin fighteth with his owne shadow . but christian liberty consisteth in three things that we are exempted : from ceremonyes : from the curse and guilt : from the servitude and reigne of sinne . &c. and upon exod. cap. . commandement . quest . . saith thus . the morall law is not now in force quoad justificationem : that is , in respect of justification ; but it bindeth quoad obedientiam , in respect of obedience , for we are boūd to keep all the precepts of the law : but yet quoad modum obedientiae et terrorem , in respect of terrour , and rigorous manner of obedience we are not bound . &c. the sixth is that grave and learned bishop downam , whom i must honourably mention , not onely for his worthy parts and labours in the church ; but in the speciall reference of a painfull and worthy tutor and teacher of my selfe in the vniversity . that right reverend bishop , in his treatise entituled , the doctrine of christian liberty , doth exactly ( as his manner is ) open and cleare this whole doctrine , and in section or paragraph . hath these words : the papists charge us , that wee place christian liberty in this , that we are subject to no law in our conscience , and before god , and that we are free from all necessity of doing good works , which is a most divelish slander ; for though we teach that the obedience to the law , is not required in us to iustification : but that wee are free from the exaction of the law in that behalfe : yet we deny not , but that unto sanctification , the obedience of the law is required , & we by necessity of duty bound to the observation therof . and againe , we confesse to be free from obedience , is to be servants of sinne , and the willing & cheereful worship of god is true liberty . and we acknowledge that the morall law of god is perpetuall and immutable , and that this is an everlasting truth , that the creature is bound to worship and obey his creator : and so much the more bound , as he hath received the greater benefits . and after , the more a man is assured of his free justification , the better he is enabled , and the more he is bound to obey it . and the law hath singular use in them that are justified , . as a rule of direction for al obedience . as a glasse of detection of our imperfection to keepe us humble . as a rod of correction in respect of he flesh and old man for mortification &c. and concludeth that section thus . we are therefore in our sanctification freed , though not from the obedience ; yet from the servitude and bondage of the law , in three respects . the seventh is , that learned bishop davenant a speciall ornament of our church , and one worthy to succeed that famous iewell in the sea of salisbury . in his elaborate commentary upon coloss : hath these words on cap : . . seeing this handwriting of the law is abrogated and abolished in respect of the damnatory power of it ; wee gather that it yet retaineth a directory power ; wee may not therefore hence take to our selves a liberty to sinne , but an alacrity in our service to god , &c. the eighth is , bishop cowper ▪ an ingenious and reverend divine , who in his fruitfull commentary on the . to the romans , delivereth himselfe wholly unto us in this point , & in the end of the verse hath these words : albeit by christ we be delivered from the curse of the law , yet wee are not exempted from the obedience thereof . in respect of the one , the apostle said , we are not under the law , but under grace . in respect of the other he had said , that the law is good , and our saviour protesteth , he came not to destroy the law , but to fulfill it , both in himselfe and his members , not onely by righteousnes imputed , but also inherent . for the law stands to us as a rule of our life ; wee love the holines thereof , and strive to conforme our selves unto it . the ninth is that most sound and learned professour of divinity in basil , amandus polanus , who in the . booke of his syntagma cap. . proveth the decalogue , which is the summe and substance of the morall law , to belong unto beleevers , and is of great use among christians , by nine strong arguments . i will forbeare the recitall of them , because the booke is common , and easie to be consulted . the tenth is learned amesius , professour of divinity in the vniversity of franeker , who speaking of the morall law saith , that although in respect of the faithfull , it is as it were abrogated , both in respect of the power of justifiing which it had in the state of integrity : and in respect of the power of condemning , which it had in the state of sin : yet it is of strength and force , in respect of the power of directing . yea , and it reteineth ( saith he ) some power of condemning : because it rebuketh , and condemneth sinne , even in the faithfull : although it cannot indeed condemne the faithfull themselues , that are not under the law , but under grace . the eleventh is hieronimus zanchius , a laborious and perspicuous writer . who in ioh. . saith , that the observation of the law is necessary to a christian man : neither can it be seperated from faith . and in his common place on eph. : loco quinto de legis mosaicae abrogatione , sect . . speaking of the morall law saith , consider the substance of it , it is manifest that it is not abrogated : that is , that christ hath not delivered us from our duty , whereby wee are bound according to the eternall will of god , to worship god , to love our neighbour , and to demeane our selves honestly and modestly , &c. and after , if we consider the substance of the law , that is , the summe of doctrine concerning piety ; wee deny with christ , that the law is simply abrogated ; who said , i came not to destroy the law. but if wee consider the accidents which wee have declared , it is manifest that it is abrogated . thus mr. zanchius wholly agreeth with us in our grounds laid downe for the opening of the point : cap. . the twelfth is our owne worthy estius , from whose learned tongue i received many gracious instructions in my youth whilest he lived in the vniversity . this godly man in his exposition on the commandements , pag : . saith , that the law shall keepe the use that ever it had since the fall till the generall resurrection , and therefore is as needful now to bee understood as at any time . to whom agreeth bucanus , who saith , that the law in respect of the precepts of it shall not be abolished neither in this life , nor in the life to come ; for god requireth perpetuall love both toward himselfe , and toward the creatour suo ordine , &c. loc . de lege . all these worthies have passed a joynt sentence against these violaters of gods most righteous law , and pronounce them guilty of high treason & transgression against the lord ; and of spreading scandalous words and writings against the dignity , equity and validity of his eternall law ; and so against himselfe the most righteous judge and authour of it : and in so high and presumptuous a sinne , in vaine expect they that any should pleade for them . it was elies speech to his sonnes , sonnes of belial , that is , lawlesse men , and libertines , that knew not the lord. if one man sinne against another , the iudge shall judge it : but if a man sinne against the lord , who shall pleade for him ? verse . which implieth a sinne of an high nature directly against god , and very hardly forgiven : surely so is this sinne of an high nature directly against the glory of god , and the majestie of his law ; yet upon their returne and repentance , as they have a mediatour in heaven to pleade pardon , so also the saints in earth cannot but pleade and pray for the pardon of those for whom christ in heaven pleadeth : and even so is our earnest prayer that they may be helped out of their errour , and come backe into the way of truth . but in one sence ( howsoever they applaud themselves ) they have none to pleade for them , never a learned man , nor judicious divine that came in my hands , or under mine eye in all my reading for these many yeares ; nor any classicke authour that leaneth that way . i must needes witnesse to mr. calvin , that they learned not their delirium ( as he calleth it ) out of bookes . and if you will yet persist selfe-wise , and ascribe more to your selves , than to all the protestant divines of such singular learning and holinesse ; then may you make use of my service in producing so many godly writers and witnesses against you ; to fill up your list and catalogue of false teachers that preach not christ aright : and to the names of london preachers , which your scandalous scattered papers , and lost libells mention as pharisaicall enemies to the truth now by you discovered : you may put in calvin , beza , whitakers , perkins , and the rest of the godly bishops , and renowned doctours , who are so cleare also against that which you call truth . it will make a greater noise , that you can contemne such conquered adversaries : for what are your london ministers to them ? much rather doe i wish you would in time consider how dangerous your way now is , while you rise up against the most impregnable , and unconquerable law of god : how the scripture brandeth them for wicked men , that forsake the law , and depart from the law ; and much more that disclaime and revile it . and if those that be partiall in the law , that is , take some , and leave some , be made despised of god , and vile before all people : how much more shall those that reject it all , and in every part , bee justly branded ( as you are ) for a vile generation of men . chap. . containing the conclnsion , and a short direction how the people of god should carry themselves towards the law of god. these premises being all duely considered , it remaineth that such as desire to learne christ aright , should take his directions how to demeane themselves towards his law , which is so holy , just , and good . to which purpose it shall not be amisse to lay these grounds in our consciences , and order our selves by them . first , that in the liberty from the law , consists the chiefe stay and comfort of a christian ; because being now freed from the guilt of sinne , from the curse of sinne , and from exaction of an inherent and personall righteousnesse to justification : hee may now without respect of his owne obedience , and without regard of any righteousnesse of his owne , relie upon the mercies of god , and merits of christ , and challenge his righteousnesse before god , with the the apostle , phil : . secondly , that upon this liberty of justification , ( wherein is no respect at all of our personall obedience ) issueth another liberty of sanctification ; which is a freedome from the bondage and staine of sinne , not wholly and at once , ( as is our justification ) but in part and degrees : and here although the obedience of the law be quite shut out of our justification , yet it is required unto sanctification , and we necessarily bound unto it ; but not to bee thereby justified , seeing wee must necessarily be justified before we can be obedient . thirdly , that the law is an eternall doctrine , and abides for ever ; yea david saith , it endures for ever in heaven : that is , not onely his decree appeares stable by the government , and perpetuall law which hee hath set in the heavens , and cannot be broken : but as saint basil expoundeth it , it abideth inviolably observed by heavenly inhabitants , even the holy angels themselves : so as though it may be contradicted , controverted , and resisted by libertines on earth ; yet it is not abrogable for ever , but abideth stable in heauen . doe the angels in heaven observe it as a rule of holinesse , and doe not the saints in heaven ? doe they live by divers charters ? and if the saints in heaven , who have attained full perfection , and perfect sanctification , are bound to the law , are the saints in earth so perfect , as they are loose from it ? hath not christ done as much for them as for these ? fourthly , that the law of god is the rule of godly life : in which regard holy david calleth it a counseller , and a directer unto good duties : and therefore wee must acknowledge the necessity of this part of the word . the sunne is not more necessary for the day , nor the moone to governe the night , nor a lanterne or candle for a darke house ; than this part of the word , so long as wee are in the night of the world : for without this light we grope in the darke , nothing can be seene , no action can be well done , nothing wanting can be found , no crooked thing can be straightened , no streight thing tried ; nay all our way in which this light of god shineth not , is darknesse , and tendeth to utter darknesse . the pillar of the cloud and of fire , was not more necessary to israel in the wildernesse , for their station or motion towards canaan , than is this shining pillar of gods law to guide us unto heaven : and as it was their happinesse that their pillar lasted them till they entred canaan ; and it had not beene for their ease to have rejected it in their way : so ought we to esteeme our selves happy in the fruition of this holy doctrine , and direction ; and on the contrary these libertines to be unhappy men , who being in as darke , as heavie and dangerous a way , and wildernesse , put out their light , and breake to peeces , and cast away their lanthorne . fifthly , being the rule of godly life , we must square all our duties thereby ; even as a workman applieth his rule to every part of his worke , and declines not to the right hand or to the left : and holy wisdome requireth no lesse , but that , that should be the square of all , which must bee the judge of all things done in the flesh be it good or evill . and hence is it that the lord writeth his law by his spirit in the spirits of the elect , and imprinteth it in the fleshly tables of their hearts , that all their motions , actions , and affections should be conformable unto it . but how doe these lawlesse men , affirming the law to be wholly abolished , denie it to bee written in their owne hearts ? and consequently that they want the spirit , promised to be sent into the hearts of the elect for this purpose : and that either themselves are none of the elect , or that the spirit is wanting in his office , which were an high blasphemy . sixthly , that as the law is a reveiler of duty , so it is a reveiler of sinne too : and discovers the sinfull defects of our best obedience . and because by the law is the knowledge of sin , therefore by the obedience and works of the law can no flesh be justified . that same law that discovereth and condemneth a traytor , cannot acquit him : and it were madnes for him to expect life , from that law which hath sentenced him with death . shall franticke papists ever finde life and righteousnesse by the works of that law which condemns that very fact ? and are not they next to fr●nzy , that after all this so open disclaiming it ; would fasten upon us , that because wee teach the law , wee therefore teach justification by the law. nay , we are so farre from consenting to any such poysoned assertion . that when the gospell promiseth salvation and eternall life , to repentance and good works , wee deny them promised to these , as performances of the law , but only as they are fruits of lively faith , by which the promises of eternal life are apprehended . seventhly , that the law being a constant reveiler of sinne , wee must by the law be still drawne neerer unto christ : not onely by the law to see our sinne , and in our sinne our need of christ : but we must see the law fulfilled for us in christ : else can we never looke comfortably towards the law. and because it revelleth sinne : not onely before we come to christ , to bring us first unto him , but it reverses sinne when we are come to christ : wee must by it be brought to christ still . and it is false that they say , that the law is indeede a scoolemaster to bring us once unto christ , but then wee have done with it , and it with us ; for it must ever bring us to christ ▪ so long as by sinne wee estrange our selves from him , or him from us . that place in galat. . , . nothing contrarieth our doctrine : after faith came we were no longer under a schoolmaster : that is , such a schoolemaster as it was . the place is notably opened by learned pareus , to whom for brevity sake i remit the reader . eighthly , wee must conceiue the law in the substance of it , the image of god written in the heart of adam in innocency , and by the finger of the same spirit written in the hearts of all the elect : and consequently must feare & tremble to sin against this law , which floweth from the righteous nature of god , and the impugning of which is the violating of his owne image , and nature , so farre as wee can reach it . a man may breake the princes law , and not violate his person ▪ but not gods : for god and his image in his law , are so straitly united , as one cannot wrong the one , and not the other . ninthly , wee must frame our selves to love this righteous law , for this image of god ingraven upon it : yea and the more that wicked men hate and resist it , the more that sonnes of belial rise up against it ; wee must love it the more , obey it so much the more , maintain and defend the power and honour of it , with so much the more zeale and earn estnesse , so did holy david , ps. . . wicked men have destroyed the law , therefore i love it above fine gold ; where the prophet concludeth them enemies to god , that are enemies to the law. and . that then is the time to pleade for god and his law , when wicked men most oppose and oppresse it . now then is the time when the godly must awaken themselves not onely to observe , but also to preserve it . finis . notes, typically marginal, from the original text notes for div a -e contra legis adversarios . adversus furiosam sectam libertinorum . nemo miretur aut consternetur cum tam insolitos , & ab omni ratione alienos errores cernas : calv. thes : . quod hostis machinatur in perniciem , convertit deus in adiutorium : aug : epist : ad sextum . deus ecce furentibus obstat . optimus portus poenitentiae mutatio consilii : cic : philip ▪ etiam loquendum cum ecclesia recte sentiente : cyprian : sublime et tumidum dicendi genus ; pere grino quodam idiomate loquuntur , ut qui ipsos audiunt prima facie stupefiant . calv : advers : libert : c : . quemadmodum circulatores , aliique errones , &c peculiari sermonis genere utuntur● vide cap : eiusdem libri . cor : . non est humano aut seculi sensu in dei rebus loquendū . hilar. lib. de trinit . sequamur loquendi regulam quam tradit scriptura , neque extra illos fines evagemur . calv. cap : . cor : . notes for div a -e it is the priviledge of beleevers , not to be under the law. reasons . gal. . . the danger of being under the law , in things how a man may get from under this dangerous state . habak . . . sixe notes of tryall , to know one gotten frō under the danger of the law. ephes. . ▪ notes for div a -e the substance of the law in things . psal. . . the beleever is under the whole substance of the law. seven appendices of the law , in none of which the beleever is under the law. rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which regard it i● called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non lic●t acrius urit . gens humana ruit in vet●tum ●e●as . regenerat are not without a law. tim. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nor under the law in respects . but under , that is , within the compasse of the law notes for div a -e psal. . , iudg. . reason all the same sins are forbidden after faith as before . rom. . . ioh. . . the saints are perfect not perfectists . psal. . . rom. . . . . hypocratis magis fomentis , quam monitis nostris indigent . non dicit non peccat , sed non dat operam peccato . beza . qui ambulant in viis domini , non operantur peccatum , et tamen non sunt sine peccato . august . in psa. conc . . non peccare dei iustitia est , hominis iustitia , indulgentia dei. bern. ser. in cantic . nunc bene vivitur si sine crimine ; sine peccato autem qui se vivere existimat , nō id agit ut peccatum non habeat , sed ut veniam non accipiat . aug. enchirid. haec est regeneratorum perfectio , si se imperfectos esse agnoscant . august . reas. the same duties are required after faith as before . quod accuratius christus exposuit , magis pertinere ad christianos creditur . cor. . cor. . reas : christ cam not to abolish the law , and therefore it is not abolished . christ cam not to destroy the law , why ? but to fulfil it , how ? rom. . . reas. nor the apostles abolished the law. lex et fides mutuo se iuvant , mutuo sibi dant manus . p. mart. but confirme the authority of it . ioh. . . dicatur mihi in decem praeceptis quid non fit a christiano observandum . cant. faust. lib. . fides impetrat gratiam qu● lex impletur . quia quae in lege dicta sunt facienda , per fidem ostenduntur facta . ambros. res : every beleever is bound to strive to conformity with the law. . in his inner man ▪ iustificati amici legis efficiuntur . ambr. in rom. . qui dicit se diligere legem mentitur ; tam enim amamus legem , quam homicida carc●rem . . in his outward man. . in his whole man. notes for div a -e nisi dum scriptu●ae bon●e intelliguntur ō● bene , & quod in ijs non ben● intelligitur , etiam temere & audacter asseritur ; aug. expos . in ioh. trac . . habent ●crip●uras● a● sp●ciem , non a● salutem ▪ de● baptis contra donat. lib. ▪ the first maine ground of this schism ignorance hi quidem hom●nes indocti sunt , ac idiotae , qui non usque adeo evolvendis chartis sunt exercitati , ut exijs de●●ria sua addisc●re potuerint . instruct. advers . libert . cap. . alter cubicularius , alter hostiarius libenter fieri sustinuer●t . cap . c●usdem libri . iune . ignorance of the end of christs comming . . of the nature of the gospel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . . of the nature of faith . godly life is nothing but keeping commandements . hab. . . wee are meere patients in the causes of blessednesse , but not in the conditions of it . christs righteousnesse onely gives right to heaven ; but our sanctification gives a fitnesse and aptitude to it . rev : . iustification freeth the beleever from the condemnation of sinne , but not from inhabitation . imperfect faith cannot make perfect . notes for div a -e persons of beleevers imperfect , yet pleasing to god. and duties also . godly ministers preach not popery in calling for good workes to further mens salvation . non praecedit iustificandum , sed sequitur iustificatum , aug. non necessitate efficientiae , sed necessitate praesentiae . via regni non causa regnandi . distinguish betweene the iustice of works , and the presence of them . iam : . . iam : . . the meritorious cause of salvation , excludeth not instrumentall . qui fecit te sinc te , non salvat te sine te . pet. . . how god sees no sin in his children . . simplex rerum notitia . . scientia coniuncta cum dei voluntate . si deus texit peccata , noluit advertere ; si noluit advertere , noluit animadvertere ; si noluit animadvertere , no●luit 〈◊〉 ▪ maluit agnoscere , maluit ignoscere . quid est enim deum videre peccata , nisi punire peccata ? in psal. . hee that must bring every action good and bad into iudgmēt , must see every action . nunquam vartatur dei aspectus , nihil novi unquā vidit , nulla mutatio 〈◊〉 in dei scientiam , cum ipsa scientia dei est ipsa dei essentia ; & in deo nil nisi deus . cognitio mali bona est . nihil in nobis 〈…〉 quae est a deo , vel 〈◊〉 quo● est a 〈◊〉 ▪ vel gratiae qua datur in christo , quin deo notum est , & totum adprime cognitum . he that recordeth sins past , and pardoned many ages before , must needes see them . many examples hereof in the new testament notes for div a -e ira dei est vel . paterna et castigans quam vibrat in filios . hostilis & exterminans in contumaces . heb : . . christ hath borne all our punishment of malediction , but not of correction . beleevers in the new testament corrected for finne . difference of the iudgement of the godly and wicked wherein . maximu● homicida , latro , et haereticorum h●retic●ssimus . luther beleevers must continue their repentance assidue peccantibus assidua poenitentia est necessaria . ●ugust ▪ beleevers must pray for pardon of sin pardoned . modestiae tantum causa , non ex humana fragilitatis conscientia . ierom. we must pray for pardon of sinne in the court of our owne consciences , as well as in the court of heaven . and for a more comfortable measure of assurance . and in the full and finall fruits and effects of pardon . holiest of men have neede of threatnings . quanto reatus ●er legem factus ●st gravio● , tanto immensitas grat●●e facta est illustrior . par : the same works are both the workes of the law , & of faith , how ? lex fidei aeque atque lex factorū ait , ne concupiscas ; sed quod operum lex minando imperat , fidei lex credendo impetrat , august : isay , . wee call for obedience , not for iustification , but for sundry other ends vnbeliefe an high sin against the law and gospell . ● iohn . the law commands not expresly faith in christ : but implieth it when christ is revealed . adam was not bound in innocency to beleeve in christ , for as hee was not revealed , so adam needed him not , but yet he was bound by the law to beleeve every word of god , whensoever it shold be revealed ▪ the law commands faith as a work done , the gospel as it is an instrument apprehending christ , perk. on math. page . solo auditu horrorem incutere debent , calvin . notes for div a -e so quintinus the libertine tolde calvin to his face , that he disliked his course , because hee understood it not . instruct advers . liber . cap : . si non vis intelligi , non debes legi . the windy conceit of perfection refuted magnum illud electionis vas perfectum abruit , profectum fatetur , bern. in can● ser. . cunctorun in carne iustorum imperfectae perfectio est , hieron : lib. . advers : pelag : three degrees of sanctification , and the highest imperfect . why god would not free his servants from all sinne in life as well as in death the lowly speeches of saints . the haughty and lofty speeches of libertines . tu audes novatiane mundum te dicere ; qui etsi operibus mundus esses , hoc ipso verbo immundus ●●eres : ambr : de poenit l. . c. . pone ac●siscalam , qua solus coelum ascende . notes for div a -e col. . . pet : , many too charitable , not seeing the depth and danger of this errour . iam : i , . the confused lump of libertinisme in poysonfull positions . lex donatistarum . quod vos lumus sanctum est , august . the extream danger of libertines a rai●ing r●bsakey , whose papers i have in my hands , revileth our ministers , & denounceth them ipso facto to stand accursed by the holy ghost , & excommunicate by s. paul , for going about to establish and set up the golden calfe of their own sanctification . they be his own words . the lord rebuke thee satan . rom. . . rom. . . the sacred office of christs priesthood violated . how they come to be blinded against so cleare a light . rom. . . pet. . . ioh. . . pet : ▪ . sitis duplex , vel indigentiae totas●s , coposioris fruitionis . our libertie here is not from the rule of the law ; but from the rule of sinne . notes for div a -e lex reos faciebat ●ubendo , et non adiuvando : gratia adiu vat ut quisque sit legis factor . beleevers under the workes of the law for obedience , not for iustification . the law is given unto a righteous man , but not against him . non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non est ●ata lex , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non est posita . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law not given to the iust man for servile , but free obedience . christian liberty frees us not from the obedience of the law , but the disobedience of it . wherein christian liberty consisteth . law and prophets , how farre abolished . legis ●t prophetarū ordo exinde cessavit peradimpletionem , non per destructionem . l. . cont . marc. c. . finis perfic●ens , snon interfictens . aug. in ioh : t●act . ▪ . christ the end of the law wayes . cor : . how wee are dead to the law and the law not dead to us . legem autem decalogi nec posse , nec debes re dici nobis mortuam ; quam vis dicantur legi mortui in quibus non invenit vim pe●catricem regnan●em &c. beza ad defens . contra castel : in rom : . . et postea , legem nusquam invenio dici mortuam , sive de impiis , sive de pijs agatur . notes for div a -e non est ●ecesse nos ab obedientia legis libera●● , quin legis aliquod munus abrog●tur . whitak ●●●tra dur. pag : . cor : . . cor. . l●x●u●ere no rit , gratia i●var● ▪ epist ad innocent . teta lex est consentanea cum doctrina evangelij , de vi tijs vitandis , et virtutibus parsequendis . page . errant qui putant legem repugnare christo ▪ notes for div a -e one of this learned sect said . wee are of luther , and was before the apostles . luther . preface to comment on the gale. non sunt su● lege quoad iustificationem , accusationem , condemnationem , coactionem , &c. est igitur sententia vera , et forma sanorum verborum , esse aliquem legis usum in renatis , & is triplex est &c. de lege dei cap . circiter fi●em , & cap. . de dignitate doctrinae legis contra antinomos . sanctissimo suo merito tabulas legis abscondit , non ut leginullam a●plu● debeamus obedientiam , sed ne maledictione f●r●at ●os qui sint in christo. abrogata lex non quoad obedientiam , sed quoad maledictionem . tametsi digito dei legem scripta● in cordibus habent , bifariam tamen adhuc in lege proficiunt : est enim illis optimum organum , &c. vt frequentie ius meditatione excitetur ad obsequium , in eo roboretur , & a delinquendi lubrico retrahatur . facessat longe ex animis nostris profana istaes opinio . sed una est , perfecta , et inflexibilis vivendi regula . de morali adhuc loquor . non quod illis amplius non iubeat quod rectum est , sed dūtaxat ne sit illis quod antea erat , hoc est ne eorum conscient as perterrendo &c. non ad institutionem pertinet , sed ad constringendae conscientiae vigorem . vt fidelium conscientiae sese supra legem erigant , totamque legis iustitiam obliviscuntur . neque hinc recte quis colligat legem fidelibus supervacaneam esse , quos no● ideo docere et exhortari , &c. manet igit●● per christum 〈…〉 legis 〈…〉 , quae 〈◊〉 do cendo , adm●ne●do , ob●urgando , co●rigendo ad omne opus b●num formet ac comparet . absit ●t ego tibi assentiar ; qui d●cis legem ijs esse mortuam quibus maxime vivit , id est , quos h●bet maxime of sequentes . veque enim rex , 〈◊〉 . neque enim evangelio lex 〈…〉 est praecipit . sed , &c. vt lexiam sua vis sit nobis secundum interiorem hominem magister . per lutheri latera apostolo vulnus infligunt . lex pertinet ad christianos , nec id unquam negavit lutherus : nam illa tustitia legi● 〈…〉 lib. . de paradox , p. cum chirographum legis abr●gatum et deletum sit quoad vim damnatoriam , colligimus illud adhuc habere vim di●rectoriam : non igitur , &c. quasi abrogata et quoad ●im iustificandi , et quo●● vim condemnandi , &c. valet tamē ac viget quoad vim dirigendi , et aliquam etiam vim retinet condemnandi , quia peccatum arguit , et condemnat●m ipsis fidelibus , quamvis , &c. observatio● legis est ne●essaria christiano homini , neque a fide seperari potest . sam : . . i have one of your franticke papers , that have accursed foure most worthy preachers by name , and all the rest whom you are not at leisure to name , that are on their opinion and practise . prov. , psal : , mal. . notes for div a -e psal. . . psal. . psal , , . quoad●ustificationem ●ustificationem , damnationem , coactionem , significatinem ; sed quoad doctrinam , obedientiam . par. in locum . circumspect walking describing the seuerall rules, as so many seuerall steps in the way of wisedome. gathered into this short manuell, by tho. taylor, preacher of gods word at aldermanbury church in london. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) circumspect walking describing the seuerall rules, as so many seuerall steps in the way of wisedome. gathered into this short manuell, by tho. taylor, preacher of gods word at aldermanbury church in london. taylor, thomas, - . [ ], , [ ] p. printed [by j. beale?] for iames boler, dwelling in pauls church-yard at the signe of the marigold, london : . pages - , - , - , - and - misnumbered - , - , - , - and - . another edition of stc . , first published in . pages - tightly bound, with some loss of print; some print faded and show-through; beginning-page from cambridge university library copy spliced at end. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english 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keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion circumspect walking : describing the seuerall rules , as so many seuerall steps in the way of wisedome . gathered into this short manuell , by tho. taylor , preacher of gods word at aldermanbury church in london . gal. . . as many as walke according to this rule , peace shall be vpon them , and mercy , and vpon the israel of god. london , printed for iames boler , dwelling in pauls church-yard at the signe of the marigold . . to the right honorable and learned knight , sir robert nanton , one of the principall secretaries vnto his excellent maiestie , and of his maiesties honorable priuie counsell ; all the blessings of this life , and a better . sir , that which salomon teacheth in that one aphorisme often repeated ; wanted not apparent weight and moments of reason : saying , that in the prosperity of the righteous , the citie reioyceth : for god being in couenant with them , for their sakes doth good to such , as are ioyned in the same society with them : for one ioseph all potiphers house was blessed ; and for one paul , all that are in the ship with him are saued : yea , good and vertuous men by their presence , as lot in sodome ; by their prayers , as moses in the breach ; and by their prudent counsell , as that poore wise man , withstand the iudgments of god , and saue the citie : for had there beene found one good man , all ierusalem had beene spared for his sake . againe , vertuous men aduanced , will conferre all their honour and grace to the publike good : they liue not to themselues and theirs , but take in the church and common-wealth , as fellow-commoners of all their goodnesse . mordecaies authority wrought publike deliuerance to the whole church , and iosephs aduancement sustained the whole land , by opening the garners in time of famine . the honour of one good man shall be the grace of all good men ; his power the strength of many ; his greatnesse the raising of many : as when one mordecai is raised , light , and ioy , and gladnesse , and honour , came to all the iewes . further , good men honoured by god , will honour god againe , and withstand his dishonour : they will ( to their power ) prouide that gods worship be erected , that his sabbaths be sanctified , that true religion be maintained , that falsehood and errors be suppressed , that publike peace be not disturbed , that common iustice be not peruerted , least gods fauour be discontinued , and his iudgements let in . whence they are to be esteemed the strongest towers , the thickest wals , the most impregnable forts , the surest muniments , and the stoutest horsemen and chariots of their countrey : yea , the wise man in one word saith much more , that the righteous is a sure foundation , vpholding the whole world . but why write i this , or to your honour ? surely as one who euer reuerenced your worthy parts . i could not but craue leaue to expresse my selfe one of the citie , reioysing and praising god in your honours prosperity and aduancement : and the rather , because my selfe was an eye-witnesse how god led you through some of your yonger yeeres , which were so studiously and commendably passed , as this your latter time fitly answereth that expectation which was then conceiued of you . you were then deare to our common mother that famous vniuersity of cambridge ; which for your eloquence and grace of speech and perswasion , appointed you her orator : for your wisdome and grauity in gouernment , chose you her procter : for your soundnesse in all kinde of fruitfull and commendable litterature , tendred you all her honors and degrees : and for your sober , studious , and vertuous conuersation worthily held now her great ornament . and now as riper for greater emploiments , the same god ( whose priuiledge it is to dispense promotions , for he pulleth downe one and setteth vp another ) hath moued his maiestie not onely to set your seat among the honouroble , but to admit you ( as it were ) into his breast , and betrust you with the secrets of this great state and kingdome : an office not more ancient then honourable , befitting onely men of rarest wisdome , fidelity , and fitnesse to stand before so great , so wise a king. this was a most honourable office among the most ancient kings of israel : for king dauid had his two principall secretaries , seraiah and iehonatham , whom the text commendeth for a man of counsell and vnderstanding : and king salomon his sonne had other two , elihoreph aud ahiah , who were in chiefe place neere the king. wee read also of shebna , principall secretary to king hezekiah , of whom iunius saith ; he was fecundus à rege . now your place being a seruice of such honour vnder his maiestie , cannot be without an answerable waight and charge . your honour easily conceiueth that the lord chargeth you with a chiefe care of honouring him , who hath honoured you : that you stand charged to his maiesty with great trust and fidelity : that the church expecteth that by your authority , you should promote her causes , and stand in the maintenance of pure religion : that the common-wealth claimeth her part in you , for the preseruation of peace within her wals , and prosperity within her palaces : that the vniuersity looketh you should aduance her iust causes , promote learning , and encourage her students , by helping them into the roomes of the ignorant and vnlearned ministers : in a word , that the whole city hopeth to be exalted by the prosperity of the righteous . and now if your honours thankefull heart shall call vpon you , and say , quid retribuam domino ? you will easily fal into frequent thoughts and desires , of discharging all this expectation . this shall be happily done , if you shall chuse about you the wisest counsellors , for the happy and prudent carriage of your great affaires , imitating herein that peerelesse patterne of wisdome , salomon himselfe , who notwithstanding his extraordinary measure of wisedome , chose vnto himselfe , selectissimum sena●um , a bench of most wise and graue couns●llours , whose counsell rehoboam after despised . the best counseller is that great counsellour , who is daily to be consulted by feruent praier . the next is the word of god , which as it giueth no lesse certaine direction in difficult cases , than the oracle did vnto israel , or then did the pillar of the cloud , and of fire by day and night for their motion or station , while they passed through the wildernesse : so the daily consulling with gods statutes , by reading and meditation ( as with so many learned counsellours ) made holy dauid wiser than the aged , than the learned , than the princes , than his aduersaries . and if ioshuah would prosper and haue good successe in his high enterprises , he must keepe him to the booke of the law , and not depart from it . the feare of god is wisedome , and the next wisedome to that , is to conuerse and consult with such as doe feare god , whose lips speake iust and good things : wherby a man shal become both wiser and better . this is the high way to attaine and retaine grace and reputation with god and good men ; for this is an inheritance not gotten with greatnesse , but with goodnesse : the former cannot force or compell affections , the latter sweetly drawes and allures them : the former may procure flattery and applause , the latter onely yeeldeth true honour and sound comfort . might i adde but one grain to your godly care , by this olittle direction , with which if ●●fer my most inward affections , i haue my expeation . i know well your honours sufficiency , euen in this kind , aboue many of my profession , to furnish your selfe with diuine directions , if your leisure or weighty affaires would permit you to set them downe : yet i assure my selfe , your honour will not refuse the helpe of such , as are at more leisure to gather them , and humbly offer them vnto your hand . i was also more presumptuous to offer these lines vnto your view , because i conceiued that the rules of christian prudence and circumspection , could not bee more sitly directed , nor bee better welcome , than to so prudent and circumspect a parsonage . in which assurance i rest , commending your honours further happinesse and prosperity to him , who is an exceeding great reward , abundantly able to fill your heart with grace , to crowne your dayes with blessing , and finish them with comfort , life and immortality . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . your honours , to be commanded , tho. taylor . ephes. . . take heed therfore that ye walke circumspectly , not as fooles , but as wise . chap. i. the ground of the ensuing treatise . the apostle in the former words , had vnder a comparison of light and darkenesse , excited the ephesians to holy conuersation , and to hate such obscene and filthy courses , as were found with the workers of darknesse . now he speaks in plaine termes , that which before hee infolded in comparisons : seeing yee are light , and in the light , wherein all things are manifest , see yee walke circumspectly , &c. in which words are , first , a duty propounded , circumspect walking , which in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is straightly charged vpon euery christian . secondly , the expounding of that duty , not as fooles , but as wise . and the words run , as if the holy apostle had in other termes said thus ; you that are beleeuers , sonnes of the light , ought as by your light , to checke and ●ontroule , yea , and disco●er other mens sinnes and ●orruptions : so also to be ●s vnblameable , yea , and ●ightsome in your selues , ●s possibly may bee : and ●herfore take heed of your ●wne walking , and see it be ●ircumspect . briefly thus ; euery christian man must walke warily , and circumspectly : or , the course of christianity must be a circumspect walking . for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , an accurate , and a strict walking ; or an exquisite course . so it is vsed , luk. . . it seemed good to me , when i had accurately searched all things : and , mat. . . herod charged the wise men thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search exquisitiuely and most diligently of the babe : and , act. . v. . paul professeth he was brought vp , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the exact manner of the law. chap. ii. what circumspect walking is , and wherein it consisteth . ovt of which so substantiall a ground , it shall be worth our labour to enquire what this circumspect walking is : for we may not conceiue it as any carnall craft and policie , by which a man is wary to saue his goods , and outward estate : as many crafty heads and worldlings ●ast about , and continualy contriue with all wari●esse to saue themselues , ●nd their profits : and hee ●ust rise early that can get he better of them in any ●argaine . neither is this ●●rcumspection any such po●cie and warinesse in maters of religion , as relin●uisheth any good duty to which it hath calling ; or a●y practice of holinesse , or outward profits and ●ommodity ; or to preserue ●utward peace and plea●ures ; as many crafty and ●eceitfull protestants , that ●re so circumspect , as they will professe a religion which shall cost them no●hing . neither is this circumspection in any thing ● contrary , or crosse to tha● done-like simplicity , and christian innocencie ● which is the ornament o● holy profession . but is ● carefull and exact proceeding in the wayes of god , according to the rules of god : euen a● a worke-man most exactly fitteth his worke by the l●uell and rule , and depart not from it . now to this circumspection , are foure things required : . a knowledge of th● right way , which is as th● light , guiding him to set euery foot safely . for let ●man bee neuer so circumspect and wary , if he be 〈◊〉 the night without a light● and without a guide , hee can neuer walke securely and safe . the word is the lanthorne : and , the commandement is the light . and , when wisdome enters into the heart , and knowledge delighteth the soule , then shall counsell preserue thee , and vnderstanding shall keepe thee , and deliuer thee from the euill way , prou. . , . . a diligent watch and care to keep from all extremities , to turne neither to the right hand , nor to the left . for it is hard to keepe a meane , wee being very propense to extremes . satan cares not so hee can conquer vs , whether it be by curiosity , or by carelesnesse : whether he can keep vs out of the church , or cast vs out by our owne conceits : whether he can keep vs so cold , as no good thing greatly affects vs , or whether hee can make vs boyle ouer with vnbridled zeale , that because we cannot haue all the good wee would , wee will refuse a great deale of good wee might haue . a circumspect christian will distinguish good from euill , and not refuse good for euill ; for that is an extremity . . an holy iealousie and suspition , lest the heart bee deceiued through the deceitfulnesse of sinne . the most simple-hearted christian is a most wary man , that is , of his owne hearts slipperinesse , suspecting himselfe in all things , fearing in all things lest hee may not offend god. hee knoweth sinne lies in ambush , and suspects the insinuations of it . as hee that is very circumspect for the world , is most suspitious of others , lest they ouer-reach and beguile him : so one that is most circumspect for heauen , doth more suspect himselfe than any other . . a prouident walking , by which a man is able to foresee future danger and euils , to preuent them , and prouide for such things as may best bestead him in the way . thus salomon speakes of the circumspect and prudent christian , that hee foresees the plague and hides himselfe : and learnes of the emmet to prouide in summer for winter . this property of circumspection we see in the wise virgins , that prepared oile in time . all these are inseparable properties of a prouident and circumspect walking . which is inioyned vs in sundry other places of scripture : as , prov. . . ponder the path of thy feet , and let all thy wayes be ordered aright . matth. . . be wise as serpents . this serpentine wisdome is nothing else but christian circumspection . heb. . . make right steps vnto your feet , as good runners , who not only speed themselues in the way , but are wary to keepe the right way , which they know is the shortest , and so carefully obserue euery step and euery aduantage . chap. iii. of the next words of the apostle , further explaining circumspect walking . not as vnwise , but as wise . ] the apostle here expoundeth what hee meaneth by circumspect walking ; namely , a wise ordring of a mans selfe according to the rules of christian prudence . for wisdome is two-fold ; either worldly and carnal , or else heauenly and spirituall . this distinction is the holy ghosts owne , in iam. . . . where both of them are at large described . our text speaketh of spirituall and heauenly wisdome : which is such a gift of god , as both directeth and effecteth , or causeth a man to doe that which is acceptable and pleasing vnto god. wherin it is much distinguished from humane wisdome , which is meerely contemplatiue knowledge ; but this is an actiue knowledge , giuing rules and guidance in practice and action : eccl. . . the excellency to direct a thing is wisdome . as a coachman in a coach , so spirituall wisdome in the heart , orders the whole motion of a christian in al his waies . the connexion implies , that those bee the wisest men , that walke most exactly . prou. . . the wisdome of the prudent is to vnderstand his way . deut. . . keepe them , and doe them : for this is your wisdome , and your vnderstanding in the sight of the people : — onely this is a wise people , and vnderstanding . pro. . . o thou my sonne , heare and bee wise , and guide thy heart in the way . chap. iiii. prouing strict walking to be the wisest walking . . he that is but a little acquainted with the scriptures , shall easily obserue that he who walks most strictly according to gods word , is led by gods wisedome , which makes him discerne betweene good and euill , and so walketh at a certain , by a most right and constant rule and direction : so as you shall finde him square and stable of good iudgement , and sound resolution in the things hee is about . hee is the wisest man that followes the wisest guide : but what man is hee that feareth the lord ? that is , walketh exactly : him will the lord teach the way that hee shall chuse , psal. . . whereas it is a iust punishment of carelesnesse , to wander as vagrants and vnsetled persons in the way of religion , and grounds of christianity ; and to bee tossed and tumbled euery way with the waues of inconstancie , and doubtfulnesse in euery thing , for want of sound information and iudgement in the wayes of god : & needs must such be as wauering in their practice , as in their iudgment . . he is the wisest man , that being to iourny takes the safest , shortest , cleanest , and most lightsome way : but so doth he that walkes most strictly , and circumspectly ; he only walkes safely , because he walkes sincerely ; whereas in declining gods wayes but a little , there can bee nothing but feares without , and terrors within , and danger on euery side , which nothing but vprightnesse can fence out . so who can deny but god himselfe hath described the rightest , and so the shortest way to heauen , which is the way ouer which hee holds his owne light ? and howsoeuer many aspersions and foule things be cast vpon it , yet this is the only cleane way of holinesse and innocencie , that leadeth to the holy of holies , into which no vncleane person or thing can enter . . he is the wisest man , whose words and actions being scanned most narrowly will abide the triall : but thus must needs his words and actions bee found , that is most exact , and stands most strictly the word . so dauid saith , then shall ●not be confounded when i haue respect to all thy commandements , psal. . . and iob . . the almighty will witnesse for me , though mine enemies write a booke against me . let the enemies of grace , slander , reproach , and traduce for a time the wayes of gods righteous seruants , hee will make their righteousnesse breake out as the light , and time shall shew they were not so ouershot as the world deemed . for , standing straitly to the word , they may truly say with ieremy , lord , if i bee deceiued , thou and thy word hath deceiued mee . . he is the wisest man that best acquits himselfe in all estates : but he that walks precisely according to the directions of the word , shall most handsomely demeane himselfe in all estates . if god giue prosperity to a wicked man , it drownes him : ease slayeth the foolish : but this man vseth it warily , without pride or insolency ; he is taught to vse the world weanedly , as not vsing it . if he be in aduersity , which sinkes the sinner , this man beares it without impatience or murmuring , yea , he makes himselfe a great gainer by it . gods word fits him for euery estate : he can want , and abound ; he is for peace or warre , for sicknesse or health , for life or death : no euill tidings can make him afraid . as a wise man he hath rule and power ouer his affections , and is free from vnruly passions . . he is the wisest man that taketh the best course for his own prefermēt : but so doth hee that walketh most exactly : godlinesse is the greatest gaine . this man is euer in the way of preferment , hee stands still in the presence of god , liues continually in his eye ; by constant honoring of him , hee is comming into place of great honour , and great honour is comming vpon him . hee hath wealth and riches , and is still storing vp as one couetous for heauen , is euer increasing in grace and glory . . he is the wisest man that can giue others the best and wisest counsell : but who is so well able to giue aduice , as hee that is best acquainted with the wayes of god ? if experienced counsell be the best , who so fit as hee , who hath tasted how good god is : who so able as hee , whom god hath stored with wisdome , such as hath winded him out of many troubles , such as brought into his hands so rich a stocke , and reuenue of grace , and made him a patterne and example of piety and vertue to many other ? which if it be so , then we might take occasion to reproue such as charge gods people with simplicity and foolishnesse , and condemne them of much madnesse , in that they goe in a way vnknowne , vncouth , and contrary to the world . they cannot walke in the dirty path of sinfull pleasures , nor by the crooked rule of carnall policie , nor make the fashion of the world the measure of their conformity : but are content to walke in the straight way vnto eternall life ; which the foolish world counts foolishnesse , and a simple sillinesse : but with greater folly : for god and his word approue them as the wisest men in the world , and so denominateth them , wise virgins , wise seruants , wise marchants , &c. and our text cals them fooles that walke not circumspectly . chap. v. describing some meanes to attaine this wisedome . now before wee passe this point , it shall not bee amisse to direct the reader by the way to some meanes to attaine this wisdome , to walk exactly : as , . a diligent and frequent vse & acquaintance in the word of god , as men become wise politicians by often vsing the booke of statutes . this law of god , hath gods wisedome contained in it , and makes vs truly wise for the matter and measure , as god would haue vs. hence the holy ghost euery where cals foolish men , to giue eare to vnderstanding , and to heare the words of wisedome , prou. . , . and v. . heare instruction , and be wise . neither must we heare till we get a smattering knowledge of some generall grounds of religion , in which most rest themselues ; but to vnderstand the whole will of god , which is our rule : and not onely to vnderstand it , but to apply it to our seuerall occasions , that it may not only be light in it selfe , but a lanthorne to our feet , and that in all our steps . this is the high priuiledge of the scripture aboue all writings , that these alone are able to make men wise to saluation , tim. . . most men reade humane histories , mens sayings and writings , politike essayes , and obseruations of prudent men : and this furnisheth them with some modell of humane and earthly wisedome : but onely the wisdome of gods word , can make vs truly wise to saluation ; without which all the wisest gentiles , professing wisdom , and abounding mortalities , proued starke fools , rom. . . cast gods booke of wisdome aside , thou shalt proue a foole in the end . . meditation of that a man heares and reads : for , to bee wise , wee must not onely receiue the ingrahted word , iam. . . but keepe it , luk. . . blessed are they that heare the word of god , and keepe it . now an especiall way to keepe the word , is meditation , which digests it into the seuerall parts . mary heard the sayings of christ , and pondered them in her heart . and dauid vsed this meanes to become wise : yea , by constant meditation in the testimonies of god , he professeth how hee became wiser than the prudent , than his teachers , than his ancients , than his enemies , psal. . , , , . and the reason why many heare a long time , and are neuer the wiser , is because they neuer care to fasten it by meditation , and make it their owne : but wise men will lay vp knowledge , prou. . . . a louing and thankfull embracing of admonition and rebuke . prou. . , . rebuke a wise man , and hee will loue thee : giue admonion to the wise , and he will bee the wiser : teach a righteous man , and hee will increase in learning : but rebuke a scorner , and hee will hate thee : and , fooles scorne admonition . and therfore we are commanded not to speake in the eares of a foole : for hee despiseth the wisdome of our words , pro. . . the way for a man to grow wise , is , daily to discouer his owne folly , and make vse of their words , who would helpe him in this businesse . thus dauid grew sensibly wiser by the reproofe of nathan , when hee made him confesse he had done very foolishly . this is christian teachablenesse , when a man is apt to receiue a reproofe . . frequent the company of godly and wise men : for hee that walkes with the wise , shall be wise , prou. . . and . . forsake the foolish , and walke in the way of wisdome . in the company of the wise a man may bee sure to doe good , or take good : the lips of the righteous feed many : he will speak out of a good store-house ; he wil deale faithfully with his brother , to helpe his soule out of sinne ; his name from infamie , his person from scandall . besides , he shal be resolued in doubts , encouraged in well-doing , and directed by such both by good instruction and good example . . be feruent in prayer : it is a spirituall wisedome , and a gift of the spirit ; therefore if any man lacke wisdome , let him aske it of god , iam , . . it is wisedome from aboue , iam. . . this wisedome is not the birth and issue of great wits , and quicke conceits , ●ut is seated in the heart ●hat is humble , and in sanctified soules , that are familiar with god , and frequent in prayer . for as moses when he was long in the mount with god , his face shined when he came downe : so those that continue in the mount of diuine meditations and petitions , shall shine in wisedome & knowledge . how or whence got salomon all that measure of wisedome ( in which hee was an eminent type of iesus christ , in whom were hid treasures of wisdome ) but because he asked it of god as his chiefe choice ? and dauid in the . psalme , makes no end of begging wisedome , vnderstanding , good iudgement from god ; because hee knew there was the fountaine . these are the meanes that are set apart by god , for the attaining of wisedome . if we faile in them , let vs blame our selues , if folly eat vs vp . chap. vi. leading into the particular rules of christian wisedome , with the generall distribution of them . because this wisedome is not a contemplatiue , but an actiue knowledge , wee must acquaint our selues with the precepts of it , to guide vs to this exact walking , that the whole man may bee led by the rules of christian prudence in all things . this is that which the apostle prayeth for the colossians , cap. . v. . that they might be fulfilled with the knowledge of his will , and all wisedome in all things , to walke worthy of the lord , and please him in all things . and because knowledge is of generals , and wisedome of particulars , therefore for our better direction , let vs here consider some particular rules of spiritual wisdome grounded in gods word ; which hee must be carefull of , that would walke not as vnwise , but as wise ; according to this apostolicall counsell . rules of wisdome , concerne god , and the things of god. man himselfe ; in his inner man ; minde . thoughts . will. conscience . affections . outward man , in his calling . estate , of prosperity . aduersitie . speeches . actions , in generall , for triall . vndertaking . speciall , of mercy . iustice. necessity . indifferēcy , in generall . speciall , for meat● . sports . apparell . others in generall , toward all . special ; 〈◊〉 good men . euillmen ▪ in , generall . specia●l scorners . haters of our selues . chap. vii . rvles of wisdome concerning god , and the things of god , are foure . . that god is to be loued aboue all , and that for himselfe , being the chiefe good . this is the scope of the whole first table , the first and the great commandement , mark. . . to loue god witb all the heart , all the vnderstanding , all the soule , and all the strength , is more than all burnt offerings and sacrifices , as the scribe confessed ; whereupon the text inferres hee answered ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cordaté , ) discreetly , wisely , and that in christs iudgement . this is wisedome , to giue god the first place , first thoughts , first seruice , chiefe prayse and precedency : for , of him , and through him , and from him are all things . . another chiefe point of spirituall wisedome in the things of god , is , to purchase christ and remission of sinnes aboue all things in the world . the sound christian is that wise marchant , that sels all to buy the pearle , that is , christ and his righteousnesse : that wise builder , that layes christ a sure foundation in his heart : hee is of the number of those wise virgins , that will be sure ( what euer they lacke ) to furnish themselues of oyle in their lamps to meet their bridegroome . wisedome will procure the best commodities , and chiefe gaine , which is christ both in life and death . paul was a wise marchant , who esteemed all things drosse and dung in comparison of christ. so were the disciples , saying , master wee haue lest all and followed thee . so were the martyrs , whom the world accounted simple fooles , in following christ with the losse of life and all . happy is that soule , and filled with found and sauing wisedome , that comes to christ with this resolution , master , thou hast the words of eternall life , and whither shall i go ? . let vs preferre in our election and choice things of higher nature , before things of inferiour : for wisdome keeps a method , by which it euer subordinateth lower things to higher . this rule our sauiour prescribeth , mat. . . first seeke the kingdome of god , and his righteousnesse , and then the things of this life ▪ first prouide for hea●en , and then for earth . by which rule of wisedome , . all profits and pleasures must giue place to piety : for all is but pidling gaine to godlinesse . . by this rule of wisedome , the speciall calling and trade of life must giue place to the generall calling , which is the trade of christianity . . by this rule a christian must chuse to bee rich in god and good workes , rather than in the world : which because the rich man in the gospell neglected , hee is called foole for his labour . . by this rule wee must with dauid , more affect one glimpse of gods fauour and countenance , than all corne , wine , and oyle , that is , the most necessary and delightful profits in the world . . by this rule wee must make more account of pardon of sinnes locked vp in our breasts , than of the whole treasury of a kingdome in our chests . . by this rule wee must esteeme a graine of grace aboue a million of gold : and . a poore godly man aboue a wicked prince : eccles. . . better is a wise childe than an old foolish king ; which will not be admonished . . feare ●od , and keepe his commandements : for this is the whole man , eccles. . . this is to apply our hearts to wisedome , to set our hearts to keepe gods commandements , and do them : this is our wisedome , deut. . . who is a wise man among you , endued with knowledge ? let him by good conuersation shew his works in meeknesse of wisdome , iam. . . a wise man will attend the mouth of the king , and will feare the danger of the law : so a wise christian will walke in the law of the lord , psa. . . and will be sure to keepe him to this rule and warrant contained in the word of god , gal. . . and as a wise man is carefull to keepe his assurances and euidences for the certainty of his lands and earthly liuelihoods , and is loth to forfeit any of them by failing in any of the conditions : so it is the wisedome of a godly man to keepe the word safely in his heart , which assureth him of his estate in heauen , and which hee is loth to forfeit by failing in the conditions and clauses of it chap. viii . containing rules of wisedome concerning the innner man ; and first of the minde , thoughts , and will. being to entreat of the rules of wisdome concerning man & the things of man , good order requireth that wee begin with such as concerne . ones selfe , and . others . they which concerne a mans selfe , respect either the inner man , or the outward . the inner man in fiue particulars : . in his minde , . thoughts , . will , . conscience , and . affections . for the minde , these rules of wisedome are necessary to be remembred . . to furnish it with necessary , profitable , and humble knoledge : the mans eies are in his head , ecl. . . this is a wisedome to sobriety , rom. . . where also the apostle condemneth curiosity and conceitednesse , which wastes out time , aud brings infinite idle questions , wherein men presume aboue that which is meet . the prophet dauid professed hee medled not with things too high for him . and the apostle paul desired after his conuersion to know nothing but iesus christ , and him crucified . as for humblenesse in knowledge , salomon saith , the way of a foole is right in his owne eyes , pro. . . and , a wise man in his owne conceit is more hopelesse than a foole , pro. . . . our rule therfore must be to grow vp in wisdome , and as wee grow in knowledge , so to grow in humility : for the more sound knowledge a man attains , the more shall hee see in himselfe to humble him . . to decke and adorne the minde with humility , holinesse , modesty , shamefastnesse , &c. pet. . , . and , col. . . as the elect of god , put on tender mercy , kindnesse , humblenesse , and meeknesse ▪ but aboue all things put on loue , v. . the second sort of rules concerns a mans thoughts . the generall is in pro. . . keepe thy heart with all diligence : for it is slippery and deceitfull ; more than necessary to watch and suspect it , and to set time apart to check and reclaime it . but for the better keeping of thy thoughts in order , thinke on these particulars : . giue god thy first thoughts , that he may hold the chiefe part in thy heart : and this will sweetly relish the heart , and by estranging it from worldly impediments , fit it , and keepe it in preparednesse for all good occasions ▪ psa. . , , . dauid prepares his heart , and will awake early to praise the lord : the way to walke safely and comfortably all the day , is first to reforme that which is within . . examine thy thoughts whence they come , and whither they go , and what they doe in thee : by which meanes thou shalt banish a number of idle and wandeing thoughts , which like roauing vagrants , being worth nothing , come euer to steale something , either time or grace : and so shalt thou make and keepe roome for better . and doe this betime , because the first motions of sinnefull thoughts defile a man. this rule is in cor. . . to draw weapons against euery strong imagination , that is exalted against the knowledge of christ. . if thy thoughts concerne the world , pull them backe , keepe them from the world , saue as much as needs must for the moderate maintaining of thy selfe and thine , lest heauenly thoughts bee drowned and hindred , tim. . . the reason is , because our hearts being earthly , doe presently conceiue a sweetnesse in earthly things , and are presently distracted from the loue of the creator , to the loue of the creature . now spirituall wisedome requireth , that wee diminish the loue of the creature , that we may in crease our loue of the creator . but , if they will run vpon the world , then turne the course of them a little , to consider the va●ity and misery of this euill world , the painted vizor of the pleasures of it , the vncertainty of life , the deceitfulnesse of riches , how they be not ours , what euils and incumbrances we haue receiued from the world , what fools they haue made vs in treasuring on earth , whose home and expectation is in heauen . . if thy thoughts concerne thy selfe , or others thy brethren , labour to think better of others than thy selfe : for thou seest no such thing in them as in thy selfe : phil. . . let euery one esteeme better of another than of himselfe . yea , the more thou seemest to excell others in gifts , the more humble labor to be . an hard rule , and difficult to be practised : and therefore it is often cōmended to vs , as rom. . . make your selues equall to them of the lower sort ▪ and elswhere . for this purpose , conceiue not onely what thou hast receiued , but what thou wantest , and what good things thou art without : and then with paul , say thou hast not yet attained to perfection . . if thy thoughts concerne any sinne , be sure it be to hate and reno●nce , to bewaile and mourne for it , in thy selfe or others . for there is a slynesse and subtilty in sinne , which while we thinke of , it easily gaineth some tickling and consent , which at least hindreth that through-hatred that wee ought to maintaine against it . the third rule for the inner man concerneth the will , namely , that our care must be , there bee but one will betweene god and vs : for so hath the lord taught vs to pray , thy will bee done . . wherein soeuer god hath reuealed his will to vs , in that we must rest . . whatsoeuer his will determineth of vs , that wee we must account holy and iust , whether with vs or against vs. . whatsoeuer his will prescribeth to vs , whether obedience to the law , or faith of the gospel , wee must hold our selues fast bound in conscience vnto it , let it seeme neuer so crosse to vs , or contrary to his law , as abraham did in offering his sonne . . whatsoeuer his will disposeth to vs , prosperity or aduersity , sicknesse or health , life or death , or whatsoeuer else ; all is from a most wise hand , disposing euery thing for the good and saluation of his elect , and so should bee entertained . thus eli said , it is the lord , let him doe what is good in his eyes : and hezekiah , the word of the lord is good , euen when it threatned the ouerthrow of his house and kingdome . so dauid , psa. . . i held my tongue , and said nothing , because thou lord didst it : and iob , the lord giueth , and the lord taketh , blessed be the name of the lord. chap. ix . rules for the conscience . the fourth sort of rules for the inner man , concerns the conscience . . beware of doing any thing with a blind conscience . a blind man swallowes many a gnat , and a blind conscience swalloweth any sin . this is a wicked conscience , to which no sinne so great shall come , but a man shall thinke hee doth god good seruice in it , as christ speaks of them that would s●ay his disciples . why doe heathens persecute christians , and papists pursue protestants euen to death , but out of blinde zeale and conscience , that they root out a false religion ? and whatsoeuer a man doth by an erroneous and seduced conscience , is sinne : the rule of conscience to heathens being the law of nature , and to the church the law written , euen the whole word of god as a pillar of cloud and fire to direct it in all the way to heauen . therefore let the word of god dwell plenteously in you , in all wisedome , col. . . . doe nothing with a doubtfull conscience : for whatsoeuer is done with a scrupulous conscience , is sinne , and is not onely an offence of god , but of the conscience too , which is as a little god within vs : for it is not of faith , nor obedience to the knowne will of god. rom. . vlt. hee that doubteth , is condemned : because his action is not of faith . therefore vers . . he saith , let euery man bee fully perswaded in his minde . . labour to get a good conscience aboue all things . act. . . i have endeuoured in all good conscience till this day . a pure conscience by nature hath no man , but made pure by the bloud of christ sprinkled vpon it by faith , in that he hath obtained full remission of sinne , and by his bloud also merited the spirit of sanctification , by which the conscience of the beleeuer is daily cleansed . . labour to get a pure conscience in all things . a man by obseruing many things , may get himselfe good credit , but a good conscience must bee in all the things of god. the pharisies might not goe into pilates iudgement hall , lest they should bee polluted ; and yet at the same time , they could dispence with their conscience , to crucifie the sonne of god , a sinne defiling heauen and earth , whiles the sunne was ashamed , and the earth trembled at it . the papists may not eat flesh in lent , their consciences will not suffer them ; but to kill kings , and blow vp parliament-houses , their consciences giue them good leaue . many protestants will not steale , kill , commit the act of adultery : but their conscience can dispense with couetousnesse , vnbridled anger wantonnesse , filthy speeches , &c. but if gods word be the same , so must the conscience : and hee that serues god as paul did in pure conscience , tim ▪ . . will doe so at all times , in all places and things , and will auoid sinne in his closet as much as in mos● publike meetings , yea , small sinnes as well as great . . it is as great wisdome to keepe things well , as to purchase them : therefore we must ( if we would wall● wisely ) bee as carefull to keepe good conscience a● to obtaine them : and therunto obserue two things ▪ . daily take away matte● of accusation , which is sinne , by repentance . . rather displease all men than thine owne conscience , thy friends , thy family , thy rulers , nay , thy owne selfe before thy conscience . so did daniel and his fellows . so did cyprian ( as augustine relates it ) when the emperor in the way to his execution said , now i giue thee space to consider whether thou wilt obey me in casting a graine into the fire , or be thus miserably slaine : nay ( saith hee ) in re tam sanctâ deliberatio non habet locum : there needs no deliberation in this case . the like we reade in the hystory of france : in the yeare . presently after that tragicall and perfidious slaughter and massacre of so many thousands of gods saints by treacherous papists , charls the ninth king of france , called the prince of conde , and proposed to him this choice ; either to goe to masse , or to die presently , or to suffer perpetuall imprisonment . his noble answer was , that by gods help he would neuer chuse the first , and for either of the two latter , hee left to the kings pleasure and gods prouidence . thus a good conscience makes a good choice for it selfe , chusing any thing rather than to offend god. chap. x. rules of wisedome concerning the affections . the fifth sort of rules for the inner man concerneth the affections , and hath these particulars : . delight thy selfe in the lord , and make him thy chiefe ioy . psal. . . for the obiect of our ioy must not be carnal , but the lord himself , apprehending him as gen. . . el shaddi , almighty to saue , all-sufficient to supply , and a large portion , our sunne , our shield , grace , and glorie , psal. . salomon hauing tried his heart with all other delights , came at last to a recantation : and so doe all gods children , and say , lord lift thou vp the light of thy countenance vpon vs , psal. . . labour to affect all other things in god , and for god , nothing like him , much lesse aboue him , or against him : psal. . . taste and see how good god is ; that is , in all things labour to find the sweetnesse of god in all his creatures , and all his actions . a wise man will not insist in the gift , but looke to the giuer , whose loue hee prizeth more than the token of it . if any affection make vs vnfit to pray , or any way thrust vs from god , it is carnall . . let vs labour to get our affections more to heauen than earth : col. . . set your affections on things which are aboue , and not on things which are on earth : where we see plainly , that these two cannot both haue the affections set on them , no more than two masters serued at once : as also that it is not enough to affect heauenly things , but also with chiefe affection and care , in the first place . hence is that ordinary rule , that spirituall things must be affected and asked simply , being simply good , but temporall with limitation , as being but conditionally good . . feare the euill of sin more than the euill of punishment , because the euill of sinne is more euill . sinne is simply euill , and so is nothing else , no not the punishment of it . a wise man should rather chuse hel than gods offence : for there is nothing but sinne which god hateth , and wee ought to hate nothing so much : sin directly resisteth gods glory , but punishment makes for it in the manifestation of his iustice . . be affectionate one in the case and condition of another . in case of spirituall misery , sinne , weaknesse , humane frailty : bee tender hearted one to another , euen as god for christs sake forgaue you , eph. . . so col. . . now beloued , as the elect of god put on tender mercy , kindnesse , &c. one to another . and in the temporall miseries of our brethren , put on bowels of compassion , be not without naturall affection , forget not iosephs affliction ; but lend , giue , clothe , feed , protect from violence , and turne not thine eyes from thine owne slesh . the phrase ( bowels of mercy ) shewes that all our mercy must be from within , euen from the tender compassions of the estate of our brother : and the same in isa. . . that we power out our soules to the needy : that is , our soules must first be mercifull , and then our mercies will be plentifull , which is noted in the word powring . chap. xi . rules of wisedome for the outward man , and first concerning his calling . now we come to such rules of wisedome , as wherby the outward man is to bee ordered , that wee may walke ( both toward our selues , and others ) not as vnwise , ▪ but as wise , and that by the wisedome which is from aboue . and these rules concerne , . his calling , . his estate , . his words , . his actions . directions to walke wisely in his course and calling are these : . seeing the calling is a part of christian obedience , and duty to god , a christian may neither liue out of a calling , nor in any calling not warranted by gods word . for if god set vs in our callings , hee promiseth both to be with vs in them , and to giue vs good successe , and to helpe vs against the tediousnesse of them , ios. . . therfore sanctifie thy calling , and euery part thereof , by the word and prayer . . in the whole exercise of our calling ▪ wee must shew all good ●aithfulnesse . . to god , by depending on him , who hath made our calling a chiefe meanes of our maintenance , and not sacrificing to our own nets . for it is the lord that giues power to get substance . . to our selues , by walking diligently , and abiding in our calling , that we may eat our owne bread , and prouide for our selues and ours , and giue to him that needeth , eph. . . for by idle and inordinate liuing , through the neglect of the vocatiō by gods iust iudgment men fall into the depth of sin , drunkennes , gaming , whoredome , theeuing , and nothing comes amisse to an idle person . besides , discredit , bad report , and pouerty , come as an armed man vpon such a one . . to others , whether we be masters or seruants , as knowing that in our calling wee are to practise most christian duties , as loue to our brethren , patience , truth , fidelity , vprightnesse , as being euer vnder gods eye . . another point of wisedome in our callings , is , not to meddle with other mens businesse , but follow our owne close . the. . . study to be quiet and to doe your owne businesse . and euery where the apostle reproues busie-bodies , who going beyond their owne bounds , thrust their sickle into euery mans haruest , and being out of their owne places and businesse , intermeddle with that which no way concernes them . and these are disturbers of peace and ciuill tranquility , kindling and blowing vp contentions for lacke of other work . the same rule is for women also , that they be not gadders , but house-keepers . . in all earthly businesse , studie to carry an heauenly minde . a christian while hee conuerseth in earth , must haue his conuersation in heauen , and know , that in all the wayes of this present life , hee ought neuer to step out of the way to eternall life . neither shall a man bee a loser by this course , seeing wee haue an expresse promise , that if wee seeke gods kingdome first and principally , these outward things should ( so farre as they are needfull for vs ) without such carking care bee cast vpon vs. . as all duties of the calling must be profitable in themselues , and for the publike good , so the most profitable must bee most intended , and specially performed . a minister must reade the word , but must apply himselfe more to preaching , as being more necessary . a magistrate must execute iustice vpon transgressors of mens lawes , but especially against open transgressors of gods law. masters of families must prouide for the bodies and health of their family , but especially for the good and saluation of their soules . chap. xii . rules of wisedome concerning a mans estate , and first for aduersity . the rules of wisedome concerning a christian mans estate , are these : first , generall ; secondly , speciall . the generall rule for all estates , is this : be prepared for any estate , contented in euery estate , and assure thy selfe the present estate ( whatsoeuer it is ) is best for thee , though not euer in thy sense , yet in gods gracious and wise ordering of it . this lesson the apostle paul had well learned , phil. . , . i can want , and abound ; i can be full , and hungry : i haue learned in all estates to be contented . the speciall rules are either for prosperity , or for aduersity . concerning aduersity & afflictions , these are the rules of christian wisedome : . consider thou art not placed here in the world by god to enioy the pleasures of the world , but to enioy god , which thou maist doe as well in affliction as in prosperity , and to cleaue to him in his seruice , looking for nothing but afflictions , as a pilgrim going to thy countrey , the way whereunto , lyeth through afflictions . this ground not laid ; men count troubles a strange thing , pet. . . and start at the mention of them , as the apostles , ioh. . . when they heard christ speaking of going into iurie , where the iewes had lately sought to stone him . and note it to be a corruption of the heart , to bee more grieued for thine owne troubles than the troubles of the church , for priuate than publike euils . . la● vp strength and comforts aforehand : as . humility , to ouer-master and tame the pride and rebellion of our hearts , and to bring in contentednesse to sweeten our troubles ; and our labour will be well spent : for if we can rellish the hardest part of our life , our whole life else will assuredly be more sweet and ioyfull . . growe vp in the knowledge of god , which will make thee rise vp in much comfort , and will bring in comfort against that confused heauinesse , distrust , and dangerous affections & passions , which else in trouble might beat vs downe , and off him . . get assurance of faith , which will sweetly warme the heart in the sense of gods loue in iesus christ : the fruit of which will be , first , to enable vs to trust our selues with god in any estate , and bee assured the lord is with vs in fire and water , in the midst of the valley of the shadow of death . secondly , to depend on him for strength : for howsoeuer satan would make vs bel●eue our affliction is greater than it is , or wee are for it ; yet wee shall assure our hearts that the lord hath measured it out for our strength , and not aboue . thirdly , to wait vpon him for a good issue and seasonable deliuerāce , who hath promised to turne it to the best . this shall keepe vs from fainting , distrust , and despaire . . in all euils of punishment take occasion to set vpon the euill of sinne , and reuenge vpon that : complaine of it to god & men , murmure and grudge at nothing else . if affliction be sharper then ordinary , it is sure some sinne or lust addes a sting vnto it . but this rule mortifies sinne and vnruly passions , and will weaken the heart , and make a man say with the church , i will beare the wrath of the lord , because i haue sinned . . make them no heauier then god maketh them , by impatience , frowardnesse , and loosenesse of heart . god sometimes layes on a little finger , and the froward heart laies on the whole hand and loines , to make the burden heauier with faithlesse heauinesse and distrust , which is but an addition of new and worse troubles then the former . how inconsiderately doe many men load themselues with troubles too too light in themse●us , and on the shoulders of wise men , who can make a vertue of necessity , and st●p ouer a number of rubbes , which others stoope to remoue and infinitely toyle themselues ? how doe many in smaller troubles , as discurtesie of neighbours , vnrulinesse of children , vnfaithfulnesse of seruants , smaller losses and crosses in family-matters , giue place to vnquietnesse , impatience , and passion , till their folly haue ( by seeking to ease their burden ) increased it from a dram to a talent ? and now how vnmeet are they for the seruice of god ? how vnprofitable in any christian society ? how sowre and heauy in countenance , disguised in speech , and impotent in their behauiour ? all which testifie the frowardnesse of the heart , wherein had there beene a dram of christian wisedome and moderation , the passion had not swelled to the cause , much lesse so far exceeded it . . make not haste from vnder any affliction . hee that bèleeues , makes not haste . but labour for a right vse of it rather than the remouall : attaine once a right vse , and doubt not of a good issue . gold is not presently puld out of the fire so soone as it is cast in , but must stay a while till it bee purged . a musician strains vp a string , and lets it not downe , lest the harmony and musicke be spoiled : so the lord deales with his children , but neuer forgets mercy nor measure ; nay , it is mercy so to measure them , as they may be purged by them . . obserue and marke thy troubles , and thy disposition in them : first , to grow vp in wisedome and experience by them : thus thy sufferings will become wholsome instructions . obserue where thou wast most pinched , and wherein thou tookest the greatest comfort : secondly , to grow vp in an infallible hope of gods goodnesse , and a good issue for time to come . for this , obserue gods seasonable hearing of thy prayers , and the proofes of gods helpe in most needful times ; which shall bee a strong meanes to keepe thee from fainting , feares and despaires from time to come . so did dauid in the case of the lyon & beare , and through all the . psalme . thus the apostle from obseruations of times past , gathers assurance for the time present , and to come , cor. . . — who deliuered vs from so great death and doth deliuer vs , and in whom wee trust , that he will yet hereafter deliuer vs. thirdly , to be able to comfort others with such comforts as our selues were vpheld with in our troubles , cor. . . which comforteth vs in all our tribulation , that we may be able to comfort them which are in affliction , by the comfort where . with our selues are comforted of god. thus to the godly ariseth light out of darknesse , sweet comes out of sowre , and out of the eater meat . chap. xiii . rules of wisedome for prosperity . in prosperity take these directions . . if riches increase , set not thine heart vpon them , psal. . . for why shouldest thou , considering the danger how easie it is to waxe wanton ? how hard for a rich man to be saued ? how few by outward things are drawne to the loue of heauenly ? how many are insnared and choaked with them ? how flitting and vncertaine they be ? how certainly we must leaue them , or they vs , and come to account for them . . in the carriage of thy prosperity be suspicious of thy selfe , thankfull to god , and returne the glory of it to him of whom thou receiuest it . dauid , while he had liberty , easily strayed , psa. . . thankfulnesse is gods tribute , which being denied him , hee re-enters on his owne , deut. . . because thou seruedst not the lord with ioyfulnesse , and a good heart , in the abundance of all things , thou shalt serue thine enemies in hunger , in thirst , and in neede of all things . so doe many prodigals . . feare the crosse before it come , and prouide for it . the thing that i feared is come vpon me , iob . . and , he waited for his changes . it was an addition to the great plague of babylon , isa. . . that euill should come on her , and shee not know the morning thereof : destruction shal come vpon thee suddenly ere thou be aware . therefore cast the costs of religion and well-doing beforehand . . neuer account thy selfe prosperous if it be not well with gods church : good vriah would not rest as long as the arke of the lord was abroad , and his lord ioab in the field : as a good child being in health mournes and droupes for the mothers sicknesse . dauid thought it not fit to dwell in seiled houses , and the arke of god lie in tents : for the neglect whereof , the iewes are reproued , hag. . . nehemiah , euen before the king , was of a sad countenance , and sorrowfull at heart , when he receiued euill tidings of ierusalem , chap. . vers . . hester and mordecai ioyed not in the greatest aduancements , so long as the sentence against the iewes was vnreuersed . and moses might haue liued well , and at pleasure , in pharaohs court : but he chose rather to suffer affliction with gods people , than to enioy such pleasures . . in thy prosperity consider the affliction and aduersity of others . the contrary hereof was the sinne of the princes of israel liuing in prosperity : amos . . they lie on beds of iuory , and stretch themselues on beds , drinke wine in boles , and annoint themselues with oyle , but none remembred the affliction of ioseph . the like of diues his inhumanity towards lazarus . yea , sometime it shall be wisedome to goe into the house of mourning , which will strike a deeper impression ; and to visit others in aduersity , and marke their speeches , who embraced these outward pleasures with greatest and sharpest appetite , and thou shalt finde the affliction farre more bitter , and their sorrow in the losse so much the sharper , as the loue was eager in inioying their peace : and perhaps they will tell thee , they were neuer such gainers by all their prosperity , as they were losers by it , or gainers by that present affliction . chap. xiiii . rules to carry our speeches wisely , as those that ayme at the apostolicall rule of christian circumspection . . concerning the ground of them : labour to get a good heart , for out of the abundance of the heart the mouth will speake . the heart of the wise guideth his mouth wisely , prou. . . and , if the heart indite a good matter , the tongue will be the pen of a ready writer , psal. . . such as the heart is , such will bee the speech : and therefore hee that hath no care of his heart , cannot bee a good and carefull speaker . the apostle requires gracious speech , col. . . but that must come from a gracious heart : as psal. . , . the mouth of the righteous will speake of wisedome , and his tongue will talke of iudgement . for the law of his god is in his heart , and his steps shall not slide . and pro. . . she openeth her mouth with wisdome , and the law of grace is in her tongue . on the contrary , a gracelesse heart cannot speake well : prou. . , . the heart of the wicked is little worth : the lippes of the righteous doe feed many ; but fooles shall die for want of wisedome . the true reason , why many mend not their bad speeches , is , because first they mend not their heart . . concerning the matter of speech : . because all must be wholesome so much as we may , therefore chuse the best matters to talke of , matters of religion , faith , hope , and the way to saluation : for wisdome alwayes chuseth the best . . if it be chosen or offered , it concernes either god , or our neighbours , or our selues . i. if it concerne god , or any part of his name , attributes , word or workes , wee must speake most reuerently , as those who are not worthy to take his name into our mouths . the precept is , leuit. . . thou shalt not defile the name of the lord , but feare his glorious name , deut. . . and they defile his name , who in common talke , lightly and carelesly vse his name , of god , or lord , or any other of his titles in ordinary speech : and they , who are ordinary or idle swearers and cursers : and iesters in scripture-phrases , who are farre from trembling at his word , isa. . . and those that mocke at sinne and gods iudgements , and abuse or are vnthankfull for any of his mercies . ii. if the matter of thy speech concerne thy brothers person , the rule is , to speake of the good thou knowest by him , behinde his backe : but of euill , not without calling , nor without griefe ; and before him , or to him . tit. . . warne them that they speake euill of no man , but bee soft , and shewing all meeknesse to all men . contrary wherunto is scoffing , deriding , cursing , railing , bitter and slanderous speeches , tending to the offence of any man : yea , if mens speeches may iustly offend vs , wee must bee soft and calme , shewing all meeknesse , not rendring rebuke for rebuke , but passing by his sinne , espie in his person the image of god worthy to bee reuerenced and loued . if thou spea●e of his sayings o● actions , if they be euill , speake as little of them as may be , if they be doubtfull , construe them in the best part : for loue is not suspitious , but hopeth all things . praise god for his good actions : and as for sinnes in him , deale plainely and truly with him : leu. . . thou shalt not hate thy brother , but shalt plainly rebuke him , and not suffer his sinne vpon him . wee must not lie , dissemble , flatter , or sooth vp any in their sinnes , which is a most ordinary sin against this rule of wisedome . iii. if the matter of thy speech concerne thy selfe , speake modestly without vanity or boasting : prou. . . let another man praise thee , and not thine owne lips . nay , we should rather extenuate and lessen the good in vs , if wee must needs speake of it , as paul , i am the least of the apostles ▪ and in an others person , i know a man , &c. cor. . . . concerning the manner of our speech . first , because euery mans speech by nature is corrupt , therfore striue to make it gracious , and powdred with salt , col. . . that is , well seasoned and sauoury , not sauouring of the flesh and corruption , but wee must driue out or drie vp the corruption of them , with the salt of grace . against many , who powder their speech with oathes , and curses , and filthy rottennesse , or fondidle speeches , sauouring of the filthy sincke and puddle within . secondly , it must bee iust and sincere , the truth of our heart , psal. . . without dissimulation or lies , seeing god made the tongue to expresse the heart . a fearefull thing it is , that most mens speeches are turned into meere complement . thirdly , it must bee more earnest , ioyfull , and comfortable when thou speakest of heauenly things , than of earthly : not iesting , or foolish talking , but rather giuing of thankes , eph. . . . concerning the end of our speech : it must tend to edification ▪ eph. . . to feed many , prou. . . and minister grace to the hearers . it must bend it selfe still for god , the defence of good men and actions , and the disgrace of sinne . better no speech , than to no good end . and yet many in their light , and idle speeches say , why , i hope i doe no harme . yea , but what good doth it ? shame will not let thee say , thou intendest edification . therfore looke well vnto it . ▪ concerning the measure of our speech : first , wee must not speake too little , and omit gracious speeches when occasion is offered , as many dry and barren hearts and mouthes , haue not a word for god and goodnesse , that haue words enough , and more then enough in any other argument ; like idols in good things , that haue mouthes , and speake not ; or as if they were possessed with dumbe spirits , and not suffered to speake any good . tell such a one of a good farme , or bargaine , or natural things , and they sauour and rellish them well enough : whereas a good motion strikes them dumbe , and makes them as fishes out of their element . neither , secondly , must our words be too many : for in many words are many sinnes . the foole multiplieth words , eccles. , . and prou. . . a foole powreth out all his minde . but he that hath knowledge , spares his words , pro. . . and he that refraines his lips , is wise , cha . . . it is folly to lay on more words then the mat●er requireth , and argueth impotency of minde , and car●ies a shew or demonstration of passion , and excesse of affection , or pride in speaking . . concerning the season of our speech . all our words must be seasonable , as well as seasoned , that is , fitted to circumstances , times , places , and persons . wisdome will seeke a season for good words : for there is a season wherein the prudent will keepe silence . ▪ and how good is a good word in due season ? pro. . . it is like apples of gold , and pictures of siluer . husband men obserue seasons in sowing , and so must hee that lookes for an haruest of his speeches . abigail would not speake to her husband nabal in his drunkennesse , but when he had slept out his wine . euery man is not capable of euery good speech , nor no man at all times alike . there is an vnaduised opennes , against which our sauiour by his example armes vs , ioh. . vlt. hee would not commit himselfe to some , who are said to beleeue in him , because hee knew what was in man. silence is best where no good can bee done , as christ was silent before the high priest : and rabsecai must not bee answered . to meet a man in the heat of his passion with good words , is to meet a beare robbed of her whelps : but let the passion be calme , and then tell him how disguised and vncouered he was , he will perhaps beleeue it . chap. xv. motiues to looke to our tongue . . because a good man cannot bee an euill speaker : if the speech be naught , the religion is vaine , iam. . . lying and accusing is the diuels work . . watching of good speech keepes out euill , which ingendereth to euil . take vp dauids resolution , psal. . . i thought i will take heed to my wayes , that i sinne not with my tongue : i will keepe my mouth bridled , while the wicked is in my sight . and this is necessary , because the tongue is an vnruly member , as fire , and by this meanes shall become our glory , & our brothers shield . . god hath a time to call to reckoning the words that are thought but wind , psal. . , . euen euery idle word , matth. . . chap. xvi . rules of wisedome concerning our actions , that in all of them we may shew forth christian prudence and circums●ection : and first in generall . first , euery christian is to examine the worke he is to doe , whether he be about a good work , wherof he may expect comfort , gal. ▪ let euery man proue his owne worke , and so he shall haue comfort in himselfe . and good reason : for his work must be tried afterwards , and therefore it is wisedome to try it beforehand . and the same rule of examining it , is now , and shall be hereafter . this tryall stands in foure things : . whether it be good in it selfe , and in the matter of it : if it be lawfull , if it be commanded , the rule for the goodnesse of any action is the word of god : what i command thee , that doe onely . or else it will be asked , who required those things at your hands ? and for the matter of our actions , we haue a special rule , phil. . . whatsoeuer things are true , honest , iust , pure ; whatsoeuer things pertaine to loue , and are of good report ; if there be any vertue or praise , thinke on these things . and rom. . . and cor. . . prouide things that are honest , not onely before the lord , but also before men . . examine whether it be good in the doer , vndertaken by vertue of a speciall calling , and answerable to that duty which himselfe oweth to god or man. god vpholdeth the societies of men by order ; which is , when euery man keeps his owne standing , and euery one moues ( as the seuerall starres ) but euery one in his owne spheare , not troubling the motion of another . so publike men should attend the publike office ; and priuate men reforme in priuate , but let the publike alone . for christ reproued peters curiosity , in asking what iohn should doe , ioh. . . and the sonnes of sceua wanted calling for an action that was good in it selfe , and therefore were torne and wounded of the diuell . . examine whether it be good in the circumstances , seasonable and conuenient , or whether the season serue not for some better action then that . for wisedome will intend of necessaries the most necessary , and of profits the most profitable . . examine whether the action now to bee done bee good in the ends of it , which especially are two , . gods glory , cor. . . let all be done to the glory of god. . the good and edification of our brethen , cor. . . let all be done to edifying : yea , seeking their profit in some cases aboue our owne . then , secondly , if by examination wee finde the actions good in themselues , in vs , in circumstances , and ends , wee must bee carefull wee spoile not good actions by ill handling , but endeuour to doe good actions well , and to good matter adde a good manner of doing . now the right manner of doing a good action well , stands in three things : to vndertake them holily : to doe them sincerely : and to finish them humbly . the first is , when we begin them with prayer : for as in all matters , small and great , wee are to take counsell at gods mouth ; so wee are to begge leaue and blessing at least secretly to our selues , without which nothing is sanctified vnto vs. the second is , when wee doe things sincerely , as in gods sight , with a good heart , and keeping good conscience ; that a man if he be questioned in any thing , may be able to say with abimilech , gen. . . with an vpright heart did i this thing : and whatsoeuer may befall him for well-doing , hee may appeale to god with hezekiah , and say , lord remember that i haue walked vprightly before thee . the third is , when in affecting all our best actions wee labour to see our defects and wants , and mourne that wee neither doe that wee should doe , nor in the manner we should . wherof there will bee three notable fruits : . this will breed and nourish humility . . it will driue vs out to christ to get a couering . . it will make vs ascribe all the glory of our actions to god , of whom we haue not only all the power , but euen the will and purpose : phil. . . for it is god that worketh in you both the will and the deed according to his good pleasure . chap. xvii . rules to carry workes of mercy wisely . if our actions concerne others , then they bee works either of mercy , or of iustice : for workes of mercy much wisedome is required , and that is shewed in these particulars : . see thy charity come from a good ground , namely , from a heart qualified with two graces : . faith : for whatsoeuer is not of faith , is sinne , rom. . . thou must first giue thy selfe to the lord , and then to his saints , cor. . . thy mercie must issue from the sense of gods mercie in christ to thine owne soule , apprehended by faith in iesus christ. bring forth fruit in this vine . . it must proceed from loue . works of mercy must come from the fountaine of a mercifull heart , rom. . . he that distributeth , let him doe it of simplicity , that is , out of meere compassion , not out of any by and sinister respects . for if i feed the poore with all my goods , and want loue , it profiteth me nothing , cor. . the reason is , because the lord lookes more at the affection than the action . whence many , not giuing out of a tender heart , sympathizing and fellow-feeling their brethrens misery , lose both their gift and reward . what comfort or helpe is in that worke of mercy , which is wrung out by importunity , or by strength of law , or for shame lest a man should be noted , or by terrour of conscience , when a man would heale the gripes of a galling aud accusing conscience , by giuing away at his death a little ill-gotten goods to the poore , which were none of his to giue but to the right owners : or when out of desire of praise , or out of superfluity , when a man knowes not else what to doe with his wealth , but some must haue it ? if out of any of these respects , all is lost . . concerning the right subiect of workes of mercy : doe good vnto all , but especially to the houshold of faith , gal. . . to all , viz. the poore that are not able to recompence vs ; not looking for recompence of man , but casting our bread vpon the waters , where there is no likelihood of euer reaping it againe . and to all , euen our enemies who stand in need of vs , and such as vsually doe and will recompence our good with euill , rom. . . mat. . . and good reason : for first , all haue our flesh , isa. . . from which wee must not hide our face . . a●l haue gods image on them , which wee must not refuse . . hereby wee shall be likest to god , who doth good to al● , and to vs being enemies : and attaine the most difficult practice of the law . . wee shall hereby master the corruption of our owne heart , which lusteth after reuenge , and perhaps ouermaster the malice of our aduersaries , at least make them inexcusable . but especially to the houshold of faith : because here is gods image renewed , here is one of the bloud and kindred of christ : and if the good samaritan was commended for mercy shewed to a stranger , how much more will the lord iesus accept that which is done to one of those little ones that beleeue in him , as done to himselfe ? . concerning the matter of mercy : the greatest mercy we can shew to any , is toward their soules , which stands in instructing the ignorant , in counselling the weak , in forgiuing offenders , in admonishing or correcting him that erreth , comforting distressed consciences , and confirming them that are in good wayes . this therfore must be obserued , in all corporall mercy to ioyne spirituall , labouring in all the other the good of this : and especially to pray for such mercies from god for them , as neither we nor other men can minister vnto them . and though that be to be done , yet the other also must not bee left vndone , but wee must bee mercifull to the outward man of our brother , in giuing , lending freely , clothing , feeding , visiting , protecting from violence , &c. for this is mercy actuall and acceptable , fitted to that rule , ioh. . . that wee shew mercy not in word and tongue , but in deed , and in truth . this age aboundeth with mouth-mercy , which is good cheap , but a little hand-full were better than a great many such mouth-f●ls . . concerning the measure of our mercy : wee must bee mercifull in the highest degree that we can get our hearts vnto , and be as like our heauenly father in mercifulnesse as may be . this rule is , cor. . . that euery man lay vp and distribute as god hath prospered him , that is , according to his ability : for he that sowes sparingly , shall reape sparingly . doubtlesse men would not bee so niggardly and sparing , if they knew , that what is mercifully bestowed is safest kept : the bosomes , bellies , and mouthes of the poore , is the best treasury to lay our goods in : and if we expected to reape after the measure of mercy at the last day , wee would more liberally sowe , hos. . . yea , a poore man may be bountifull in a little , which was the commendation of the poore widdow for her two mites , luk. . . concerning the manner of shewing mercy : first , it must be done seasonably and speedily when need is : prou. ▪ . say not vnto thy neighbour , goe , and come to morrow , if now thou haue it with thee : for thou maist be cut off from the opportunity , or that from thee ; besides that thou omittest a present duty which is enioyned , gal. . . while wee haue time , let vs doe good . and life is very vncertaine . secondly , it must bee done cheerefully : god loues a cheerefull giuer : not groningly , or grudgingly , as if euery penny were too much , as many pinch ▪ pennies , who haue pounds enough for any lust or pleasure , doe part with pence to the poore saints as from their ioynts or eyes . thirdly , it must be done wisely : true mercy is dispensed by iudgement . it spares not where god will punish , as as sauls cruell mercy : a glasse for magistrates , whose remisnesse can swallow any thing , and punish nothing , neither drunkennesse , nor prophanation of the sabbath , nor swearing , nor inordinate walking . it is no mercy ( out of extreme necessity ) to releeue strong rogues , wandring beggers , and able idle persons , but rather to punish and redresse them : nor to keepe hospitality for drunkards , gamesters , and riotous persons , but a good man is mercifull , and measures his affaires by iudgement , psal. . . fourthly , mercy must bee shewed constantly , according to the precept , be not weary of well doing : let not the springs of our compassion be euer dried vp : as wee would neuer haue god weary of doing vs good . fifthly , we must not rest or reioyce in any worke of mercie as meritorious , but in the acceptance and couering of it , saying when we haue done all wee can , wee are vnprofitable seruants . chap. xviii . rules for workes and actions of iustice : in . the ground : . moderation . in all our ciuill conuersation with men , see that our externall righteousnes flowe from inward piety . god in the morall law hath coupled the two tables as the vpholders one of another , thou shalt loue the lord thy god , and thy neighbour as thy selfe . wee must loue man in god , and for god. christ aimed at both in the worke of our redemption , that wee should serue him in righteousnesse as well as in holinesse all our dayes , luk. . . ciuill righteousnesse , abstracted from piety , is pharisaic●ll and vnfruitfull . giue to caesar caesars , and to god gods. concerning moderation of iustice : neuer stand so vpon strict iustice , but that sometimes for peace wee must depart from our right , according to the precept , phil. . ver . . let your equall minde bee knowne vnto all men : and the practice of our sauior christ , matth. . . who needed not , nor could haue beene compelled to pay toll ; but to cut off occasion of offence and contention , hee departs from his right , and payes it : hee might haue said , it is my right and i will stand vpon it , and will not lose my freedome ; and men thinke they say well , if they demand but their right : but our lord , for our example , departed from his right , and accounted the preseruation of peace better than his owne right . this rule is grounded vpon the common law of nature , which seeks the common good , and is as carefull of the neighbours good as his owne . contrary whereunto is that deuillish and carnall speech , euery man for himselfe , and god for vs all : and yet it is come into common practice , against all rules of nature and scripture . chap. xix . rules of wisedome for iustice , . commutatiue , . distributiue , . promissiue , . retributiue . concerning iustice cōmutatiue , in contracts and bargaines , some rules concerne the seller , and some the buyer . the seller must not abuse or wrong the buyer , neither in the kind , nor quantity , nor quality of his commodity , concealing the defect , with that prophane protestation , caueat emptor : nay , the caueat is for the seller , who would not be deceiued in his bargaines with oathes , lies , tricks ; and so is bound to doe to others : thess. . . let no man oppresse defraud his brother in any matter : here the holy apostle condemnes fraud by two reasons ; . from the neare coniunction we haue one with another , he is our brother , in flesh , and in faith : . from the certainty of gods wrath , for the lord is the auenger of all such things● leu. . . yee shall not steale , nor deale falsly , nor lye one to another . and in ezek. . , . a fearefull destruction is threatned against ierusalem , for bribes , vsury , fraud , and oppression . where by the way , vsurers may doe well to consider amongst whom the lord there rankes them . the buyer also must not enrerta●ne the seller with words of dissimulation , vilifying the thing , to buy it beneath the worth , prou. . . nor detaine the price beyond the agreed time , as many doe whose care is to get into debt , and take vp more commodity in one yeare , than they meane to pay in twenty ; and when all is done , pay poūds scarce with crowns : a little more safe theeuery than that by the highway , neuer a whit more honest or iust . in iustice distributiue , neuer forget that golden rule , to doe as wee would be done vnto : mat● . . . whatsoeuer yee would that men should doe vnto you , that doe yee vnto them : for this is the law and the prophets : the royall law , iam. . . that is , the kings law , and the chiefe of all lawes which concerne our neighbours . obiect . but here the vsurer hath a text for himselfe , saying , i would willingly pay ten in the hundred if i had need , and therefore i may take so . ans. . this must be ordered by grace , and the word of god , not by mens blinde and depraued iudgement . . this generall rule must guide vs where we want a special word , which wee haue in the case of vsury . . it is false that thou sayest ; thou wouldest not pay vse if thou couldst borrow freely ; therefore if in thy need thou wouldst borrow freely , lend freely . others hauing ouer-reacht their neighbours , say , they may and must make the most of their owne , and they forced not their wares on them : but tell me , wouldst thou bee ouer-reached or deceiued ? or wouldst thou haue another to make aduantage of thy necessity or simplicity ? i know thou wouldst not : goe thou , and doe the like . concerning promissiue iustice , in promises and couenants , the rule is this , that all lawfull promises must be kept , suppose they were made neuer so rashly , to persons neuer so bad , though to the very great hinderance of the party making them . i explaine it thus : first , i say , a lawfull promise , not such as herod made to herodias , to giue her iohn baptists head in a platter : for of such it is well said , reseinde fidem , in turpi voto muta decretum , breake thy word , and change thy determination so did dauid in nabals case . but if it bee lawfull , thou must not bee perfidious or slippery , as many like eeles can slip out of most faire and cautelous contracts for their owne aduantage . obiect . what if i haue done it rashly ? answ. repent of thy rashnesse , but performe thy promise . obiect . what to a lewd fellow , or an hereticke ? ans. papists say , no. a position that hath couered and coloured more horrible treachery and perfidiousnesse , then euer was found among the heathens . but ioshua when he was circumuented , and drawne in by lies and deceit , to make a rash couenant with the gibeonites , strangers to the couenant of grace , did faithfully keepe it : and when saul many hundred yeares after did breake that contract , he was plagued with sore famine , which could neuer be asswaged but by the death of his sonnes , sam. . . . so in the turkish history : the story of ladislaus , suddenly breaking the truce made for ten yeares , with amurathes the great turke , by the counsell of pope eugenius , sheweth in the euent , the wickednesse of that position and practice , by the effusion of much christian bloud , and the confusion of as many as had hand in that treacherous counsell . obiect . but i shall be greatly hindred . ans. acknowledge thy crosse , make a good vse of it , but performe thy promises : who shall dwell on gods holy mountaine ? he that sweareth to his owne hindrance , and changeth not , psalm . . . take heed of forfeiting heauen for a little earth . concerning iustice retributiue , in borrowing and lending , rom. . . owe nothing to any man saue loue . doth not nature teach vs to giue euery man his due ? and doth not grace teach vs to deale iustly , a maine point of which iustice is to pay debts ? but our rule aimeth at two things : first , to keepe out of debt as much as may be● owe nothing . and that is by auoyding the meanes of debt : as , . to liue aboue ones degree and ability , to neglect frugality and moderation : . drinking , gluttony , wine tobacco : . building , purchasing , wardrobe : . suretiship , and rash vndertaking of others payments : . gaming , dicing , whoring : . vsurie . all which directly make against this rule of iustice . secondly , to get out of debt being in , and make due and timely satisfaction , and not as many , who force their creditors to recouer by law , what was in loue sent them . what is the general voice of men in their trades , but complaints of mens vnfaithfulnesse , whiles many make no conscience of paying debts , others can pay some to keepe their credit , or all to bee trusted againe , but few pay any of conscience , because of the commandement ? obiect . but i am not able to pay my debts . answ. then goe and humble thy selfe to thy creditor , pro. . . purpose and promise to pay all when thou art able . obiect . so i shall vtterly impouerish my selfe . answ. . is not a little with righteousnesse , and peace with god and thy conscience , better than a great deale with iniquity ? . consider how god blessed a little to that poore widdow , that sold all to pay her debts , king. . . her oyle was increased till shee had enough for her creditor , and her selfe . chap. xx. rules of wisdome for our owne necessary actions , in respect of their . order , . subiect . the fourth sort of rules for actions , respecteth such as concern our selues , and these are either necessarie or indifferent actions . wee were sent into this world to doe some necessarie businesse , which wee must intend , and not waste our time in impertinent things . the master that sent his seruants into the vineyard , sent them in to worke . doe wee thinke that god sent man into the world to play and sport , for his recreation sake or idlenesse , yea , or to eat and drinke , and onely to get what to maintain himselfe by ? no , but for some thing beyond all these : else his end were not beyond the bruit beasts . or can we thinke that god hath giuen men gifts of reason , vnderstanding , iudgement , and meanes of nature and grace , for the culture of all these , only to enioy outward things , to feed their pleasure and appetite , which they might fully enioy without all these gifts ? no , but the master gaue his seruants talents to trafficke withall , to make their lord and themselues gainers . wee must therefore acknowledge some thing to be absolutely necessary , vnto which all other things are necessary but respectiuely , and carry our selues vnto euery thing accordingly . if wee would know what that is , which is absolutely necessary , our sauiour tels vs , one thing is necessary , namely , to know how a man may come into gods sauour and be saued ; and all earthly things are respectiuely necessary , so farre as they conduce to this . to know the vertue of christs death and resurrection , is absolutely necessary ; all things are to bee counted but drosse and dung vnto this , phil. . . but in all necessary actions , the rule of wisedome requires that the most necessary action be done first and most : eccles. . . whatsoeuer thy hand shall finde to doe , doe it with all thy might . nothing in the world is so necessary , as to repent vs of sinne past , and the reason for it is the present time , to day . nothing so necessary as amendment of life for time to come : therefore doe it now : delayes in all things are dangerous ; in this , often deadly . and this most necessary businesse must be done most . well said augustine , he must needs faile in necessaries , who ouer-flowes in superfluities . how then can men answer the wasting of their liues and time in pleasures , recreation , eating , drinking , buying , selling , and sieldome finde in their hands the businesse which tends vnto eternall life ? a good rule therefore it is , often to examine our selues thus ? what am i doing ? and whether in all inferiour things doe i aime at the chiefe ? in eating i must not forget the bread of life . in recreation and pleasure , i must chiefely affect the pleasures of gods house . in buying and selling , i must specially helpe forward my purchase of eternall life . in my earthly calling i must expresse the calling of christianity . this is the way to doe the one necessary thing most of all . . most necessary actions in euill men are euill : the best actions of the vnregenerate are sinnes : and therefore it is most necessary to be a good man. the truth hereof appeares , because a man may doe what god commands , and omit and forbeare a worke prohibited , and yet sinne in both : for example , aristides practised iustice most strictly ; yet herein he sinned , because it was no worke of faith . alexander conquering darius violated not the chastity of darius his wife and daughters , but forbare this prohibited and sinfull action ; yet therein he sinned , because hee forbare not of good conscience . but wee must know , that this sinne lieth not in the substance or matter of the worke , which is materially good , but in the vice of the doer , and manner or end of doing : neither are these sins in themselues but onely by accident . chap. xxi . rules for necessary actions , in respect of the meanes , and the order of the two tables . no action is so necessary , as it must be thrust on by euill meanes . wee must not doe the least euill for the greatest good , which was lots sinne , to procure good by euill ; neither yeeld to a lesse euill to preuent a greater , in euils of sinne . in ciuill things , it is a most necessary thing to preserue life ; but not with a lye , vsury , sabbath-breaking , or going to witches : life is not so necessary as without separation to cleaue to that which is good . in spirituall things , to preach the word is so necessary , as paul cries woe vnto himselfe if if he doe not , because the flocke of god depends vpon him : but if i may not preach , vnlesse i wound my conscience , by compounding with heretikes , and blending truth with errour ; i must neuer preach but leaue the care of the church to god , who without my lye , will prouide for the good of it . thus elijah fled and left his ministery , because he could not exercise it , vnles he would haue receiued baals ceremonies , and flattered with the baalites : and if hee had not thus forsaken his place , he had forsaken the church . great athanasius chused rather to leaue his church , then to yeeld any thing to the arrians . saint paul knew , that after hee went from ephesus , grieuous wolues would come in not sparing the flocke : and yet because he could not stay to preach , vnlesse hee would haue restored some pharisaicall obseruations ; and vnlesse for peace sake hee would haue yeelded to the rites and image of diana , hee left the place , because he must not doe the greatest good by any euill meanes . neuer let any thinke to thriue , by meanes which god hath accursed , and vpon which himselfe cannot pray for a blessing . all necessary actions must bee done according to the order of the tables , euer esteeming the duties of the first table , more necessary then they of the second . this is christs owne rule , mat. . . this is the first and great commandement , and the second is like to this , both in respect of the necessary binding , and of the end : for euen these are a worship of god , if they be performed in faith , and for his commandement sake . wherefore ▪ else did the lord deliuer two tables , whereas hee might haue put all into one , but that he would preferre and claime the first place to duties that immediately concerne his worshippe ? from whence diuines gather that rule of antinomy and truth , that when the two tables are opposed , and both call for necessary duties , which both cannot be done at the same time , the second table must giue place to the first : as act. . . it is meet to obey god rather then man. magistrates must be obeied ; but the first table derogates from the second , when both cannot be obserued . so in the new testament , parents and friends are to be loued ; but if they be not hated for christ , when both cannot be loued together , one cannot be christs disciple . but here be three caueats : . that a speciall commandement is more necessary , and dispenseth with all the ten : and it is a principle , that all commandements of both tables runne with one exception , if god command not otherwise . thou shalt not kill , nor steale , vnlesse god command abraham to kill his sonne , and the israelites to rob the aegyptians . thou shalt make no grauen image , vnlesse god command moses to make a brazen serpent . thus obseruations of immediate commandements giue all soueraignty to god , who is to be simply obeyed and acknowledged aboue his law. . morall duties must take place of all ceremonies : the rule of diuines is , that charity dispenseth with ceremony , according to that , i will haue mercy and not sacrifice , because mercy is morall , and sacrifice ceremoniall . so abimelech gaue dauid the shewbread which was not lawfull but in the case of necessary mercy . and it was superstition in the iewes , that they would rather suffer their city to be taken , than fight vpon the sabbath day in their owne defence . god allowes an oxe to bee pulled out of a ditch , and led to water , and allowes a necessary prouision for the body , vnto which euen sabbath-duties must giue place . . necessity ( wee say ) hath no law , but that is to bee vnderstood in mans lawes , when some sudden case falleth out , so as the inferiour cannot haue recourse to the law-maker , that then hee may interpret the law himselfe , and breake the letter of it , to follow the reason and intent of it : as in case of the murder of a theefe . but in the law of god , one onely case doth dispense with it , and that is when necessity so altreth a fact , as it taketh away from it all reason of sinning : as for example ; it is not lawfull to marry ones sister , but in the beginning of the world extreme necessity altered this fact , and gaue dispensation . so it is not lawfull to take away that which is anothers , but extreme necessity makes it lawful , because it is not anothers any longer , seeing the law of nature it selfe maketh some things common in such extreme necessity . on the sabbath we must hold our selues strictly to gods worship , but if an house be on fire , wee may leaue it without sinne . note the equity of that law , deut. . , . chap. xxii . rules of wisedome for necessary actions in respect of the scope and binding of them . all necessary actions , as they must beginne with gods will , so they must end with his glory . the end and scope of all our actions must be god : . because hee made all things for himselfe . . he is the alpha and omega , the beginning from whom all is , and the end for whom , and vnto whom all must be referred . . if in all indifferēt things gods glory must be our aime , much more in necessary : but so it is in indifferent things , as eating , drinking , &c. cor. . . and rom. . . hee that eateth , eateth to the lord , or ought-so to doe . . the very heathens had a glimmering hereof , professing that they were not borne for themselues , but partly their friends , partly their country , and partly god. but the scripture speakes more plainly , that wee owe all our selues to god : something indeed we owe to our neighbour , but that is in and for god. in the necessarie duties of religion , or our calling , wee must hold our selues bound to doe them whatsoeuer follow . two things commonly hinder vs herein , which wee must arme our selues against : the first is feare of mens iudgements , faces , offence , and censures ; but wee must tread this vnder foot , if we haue a commandement and calling to doe any thing , as paul did , cor. . . i passe little to be iudged of any man : neither feared he any persecution or trouble , so he might finish his course with ioy . ieremy must make his browe of brasse , to speake the word of the lord , chap. . vers . . a christian must prepare to passe through good report , and bad report , and to count neither liberty nor life deare vnto him . daniel would open his window , and pray as hee was wont , euen when his life was sought after . secondly , euents of actions doe often and much trouble vs : for remedy whereof obserue two rules : . that of the wise-man , eccles. . . he that obserues the wind , shal not sowe : it is a foolish husbandman , who for sight of a cloud either his seed time or haruest : so for sowing workes of mercie , he that sticks in doubts , and saith , i may bee poore , or old , long diseased , full of children , or persecuted for the gospell , and must prouide for one , neglects his seed time by looking at winds and clouds . so many a carnall gospeller saith , if i should goe so often to church as some , and be so forward in religion , i shold lose much profit , and incurre much rebukes and reproches . therfore , . we must learne to leaue euents and successes to god : for it is not in man to direct his steps , god disposeth as he pleaseth . the saints of god are often frustrate of their godly purposes , as dauid in purposing and preparing to build an house for the lord : but . they lose nothing if they doe their duty : . gods ouer-ruling hand will dispose all to the best : therefore there let them rest . chap. xxiii . rules for actions indifferent : . in generall . a great part of mans life is spent in the doing of naturall and indifferent actions , which in themselues are neither good nor euill , but as they are vsed : and being so common and ordinary , many sinnes creep into them , because we take our selues free and loose to doe as we list in them : which conceit growes out of ignorance of gods wisedome , who by his word hath tied vs as strait in the vse of them as in things most necessarily inioyned . for there is no action in which we must depart from god. obiect . they are therefore indifferent , because they are neither commanded nor forbidden , and therefore as they be free , so be we also in them . answ. although there bee no word commanding or forbidding , yet there is a word directing and ordering in them , as wee shall see in some generall rules concerning them all , and in speciall rules applied to some particulars . the generall rules concerning them all , as meat , drinke , apparell , recreation , houses , marriage , and the like , are these : . the most indifferent action that is , must be vsed by warrant and leaue from god : warrant is from the word , leaue is by prayer ; and thus must euery creature of god bee sanctified by the word and prayer , . tim. . . our meat , our apparell , our houses , our recreations must all be vndertaken and vsed , first , by the warrant of the word : for else it cannot be done in faith , rom. . . and whatsoeuer is not of faith , is sinne . the word must direct me in this particular meat , apparell , recreation , that it is lawful in it selfe and to me , or else i sinne in it . secondly , by prayer : for we must lift vp our hearts at least in the vse of them all : . in inuocation for an holy vse , suspecting all our wayes , and our inclinations to corrupt our selues in euerything . . in thanksgiuing for our liberty in all the creatures , that were iustly forfeited , and gods blessing in them . this neglected , . wee may haue the creature , but want the blessing ; haue bread , but not the staffe of bread ; haue money , but not a bagge to hold it ; cloathes , but no warmth ; marriage , but not the comfort of it : and so in the rest . . wee doe not distinguish our selues from the bruit beasts , who liue by things before them , and neuer looke aboue them to the giuer . . we haue no title recouered in any of them , but they all remaine vncleane , as was signified in all the vncleane beasts , as all other had beene , but that they were permitted by special leaue , without which we are but vsurpers . . god is not acknowledged the author of our life & liberties , and so is depriued of his honor & homage , which no lord among men will endure , in such as hold the least coppy vnder them . . the most indifferent action that is , must bee don● for god , that is , to the glory and honour of god ; whatsoeuer wee eat or drinke , &c. cor. . . for while we take our part in the comforts of the creatures , god will not lose his part of them , that is , his glory by them . doth my eating and drinking make mee heauy and vnfit for the seruice of god , to performe it with cheerefulnesse ? here i haue sinned in a lawfull thing : for god lookes to bee serued with cheerefulnesse and a good heart , in the abundance of all things , deut. . vers . . doth my apparell tend to pride vp and aduance my selfe ? this is a sinfull vse of a lawfull thing , wherein i should glorifie god. doe my recreations and sports not onely iustle out my duties of christianity , of reading , and meditating , and priuate prayer ; but ingrosse my time , so that i neglect my special calling ? herein i vse my liberty vnlawfully , and turne it into a wicked licentiousnes : recreation was neuer ordained by god to bee an occupation , but onely an helpe vnto it . . the most indifferent action that is , must be vsed in loue , as well as in faith , to edification , as wel as in sanctification . this generall rule is in cor. . . let all things be done to edifying . rom. . . it is euill to eate with offence : and it is good , neither to eat flesh , nor to drink wine , nor to doe any thing wherby thy brother stumbleth , or is offended , or made weake : and paul would neuer eate , rather then offend a weake brother . in case of offence , in different things loose their indifferency , and become sinnes , and must not be done , be they neuer so small , neuer so profitable , neuer so powerfully enioyned by authority , because an higher authority of god , bids vs not offend our brother ; the conscience of our brother must be more tender vnto vs , than our owne peace and preferment . daniel and his fellowes refusing the kings meat , might seeme very vnwise , and too strict , for so small a thing to lose the kings fauour , and their owne aduancement : but it was not frowardnesse in them , nor disobedience to the king , but conscience and obedience to gods commandement in a case offensiue to themselues and others : so they would not doe the least euill for the greatest good . so , is this garment lawfull to mee , and offensiue to other of gods children ? then haue i no liberty in it . is this eating , or drinking , or tobacco-taking lawfull to mee , and may it offend in circumstances ? i must auoid occasion of offence . is this sport and recreation lawful in it selfe and to others , but is it offensiue in mee a puulike man , a professor , a preacher ? wisedome teacheth to refraine it . so the apostle saith , all things ( that is , indifferent , of which he there speakes ) are lawfull , but all things are not expedient . now as we must be farre from offending any , so our endeuour must be to build vp our brethren and our selues in the vse of euery indifferent action . quest. how may that be ? answ. when in the ciuill vse of them we adde some spirituall meditation , as christ when hee spake of bread , stirred the people to meditate on and labour for the food that abideth to eternall life : so in eating and drinking we should sometime thinke of feeding on christ , the true bread and water of life ; in putting on our clothes , of putting on christ as a garment : in putting them off , of putting off the old man and the lusts thereof : in marriage , of the contract betweene christ and the faithfull soule : in our iournies abroad , and returnes home , meditate with the apostle paul of our being from home , and at home with the lord , &c. thus shall we cherish and refresh our soules with our bodies . . the most indifferent things must be vsed in sobriety and moderation ; and this is , . when wee vse them as helps , not hindrances to our calling , generall or speciall , but our hearts are kept by them in a fitnesse vnto both . this is our sauiours rule , luk. . . take heed that your hearts bee not oppressed with surfetting or drunkennesse , or the cares of this life , that that day come vnawares . . when we exceed not in them our ability and degree , but square our selues to the most sober of our age and condition : the neglect of which rule makes the feast of churlish nabal , like the feast of a king , and brings soft apparell out of kings houses into very cottages , to the great confusion of all degrees , so as euery man is out of order ; the seruant more gallant than his master or mistris , schollers arrayed in vnseemely sort like souldiers , the gentleman like a noble-man , and the carter like a courtier , and euery degree many degrees beyond it selfe . . when wee hold them indifferent not in our iudgement onely , but also in affection , keeping the command of these , and bee sure they command not vs : cor. . all things are lawfull for me , but i will not bee brought vnder the power of any thing : and , cor. . . wee must reioyce in the creature as not reioycing ; vse it as not vsing ; buy , sell , and haue a wife as not hauing . this is to affect indifferent things indifferently . contrary whereunto is that excessiue desire and vse of any creature , which makes our seruants our masters , and puts vs out of possession of them , that we may be possessed by them , as when riches haue our hearts , and wee haue not power to command them to any good vse ; the heathen disclaimed this slauery , my riches are mine ( said seneca ) not i my riches : would god christians would say so much , to whom grace offers better things . so when a man or woman haue enslaued themselues to any creature , and made it a tyrant and commander , as insatiable drunkards , who can no more bee without strong drink or wine , than the fish without water , or themselues without ayre : the mule ( they say ) must haue the bag hang by his mouth , and these must haue the bottle or pot at their elbow continually . others that so addict themselues to that bewitching weed tobacco , aboue all reason , set more thoughts vpon it than they bestow vpon god , bestow more time on it by tenne parts in one day than vpon gods seruice , yea , than vpon any profitable calling ; bestow more charge vpon it then vpon all pious and charitable vses , through the yeere ; yea serue it as their god night and day , and all to turne their bodies into chimnies , their blood into foot , their best and radicall humour into smoake . this is an intemperate and sinfull vse of a creature , in it selfe good , if physically vsed : for we condemne not drinke , when we condemne drunkennesse , but the drunken vse of it . neither can these dry drunkards more iustifie their sinne then the moist , nay farre lesse , seeing the one is ordained for common vse , so is not the other . but without comparing them together , it is a great sinne to be a slaue either to a pot or to a pipe . . in all indifferent actions , we must endeuour so wisely to passe them , as we doe not for them loose any thing , better then they ; such as are , . time : men must not cast away much time in them . we should eate out as little time with our meat as we may , much lesse play away our time . women must be conscionable to spend as little time as may be in arraying and trimming themselues ; for time is better then apparell . neither for wealth must wee exchange our time , but that we reserue speciall times for better ends : for all the wealth on earth wil not buy an houre of time . . our good name is better then any indifferent thing , and ought to be more precious then the sweetest ointment : wee must not eate and drinke to be counted gluttons and drunkards ; nor play in excesse , to be counted dicers and gamesters , which are infamous names , and such persons were banished out of the heathens common-wealth : nor so apparell our selues as to be accounted proud , garish , and wanton ; nor build to be accounted vaine and prodigall : but preferre our good names before the vse of these . . our goods and portion of wealth which god hath giuen vs , are better then the excessiue vse of any of these , and wee must not waste our goods more then is fit for our estate . men haue no warrant to venture great summes of money vpon a fewe casts at dice , or bowles , or other sports . we are not lords of our goods but stewards , and must be drawne to an account for them . religion will teach a man good husbandry , and though it allow not onely a necessary and conuenient expense , but also for honest delight & pleasure , in meat , drinke , apparell , recreation , building , &c. yet it allowes no prodigality , except in the case of godly and charitable vs●s , to the poore members of christ. oh how rich should some meane men be in good workes , if they had giuen that to the poore which they haue lost in play ? and who can say but one is farre better , far more comfortable then the other ? . our vertues and graces are farre better then any indifferent thing , and therfore we must not loose these for the other . against which rule they sinne who in meates and drinkes loose moderation , sobriety , and tem●●rance ; and they who in apparell loose their humility and lowlinesse ; and they who in recreation loose their patience , meeknesse , loue and peace ; and they who in marriage loose their chastity and holines , &c. by all which rules wee see , how godlinesse takes not away the vse of gods creatures , ( for it onely giues liberty in them : ) but orders the vse thereof , that they may be vsed in the iust measure of their goodnes , and giue place to better ; and restraines vs no further then so , as the calling be not exceeded , nor the rules of moderation violated . chap. xxiv . speciall rules for meate and drinke . now for the speciall rules of things indifferent , because i must not suffer this discourse to growe so large as it would ; omitting all other things indifferent , there be three things , as most common , so more specially to bee treated of ; . meate and drinke : . recreation : . apparell : for all which the word of god is plentifull in the rules of christian wisedome , and direction . . rules for eating and drinking . first , for the lawfulnesse of it : . it is necessary , to nourish and strengthen vs in our duties , and repaire strength decaied . . it may also serue for delight : for god hath giuen vs leaue liberally to vse the creatures , not onely bread to strengthen the heart , but oile to make his face glad . . god hath affoorded vs leaue to feast together , and inuite one another , for the maintaining and cherishing of christian loue , and mutuall fellowship , as wee see in iobs children , which was not vnlawfull : & the primitiue churches had their agapa's and loue-feasts , of which the scripture makes mention , acts . . secondly , for the propriety ; wee must eate and drinke our owne , the sweat of our owne browes , not other mens . many cut large pieces in other mens loaues , i meane that which they know is not theirs , but other mens , if all debts were paied . this is an high kind of iniustice , thes. . . not to eat our own bread . thirdly , for the measure : wee must eate and drinke according to the call of nature , or honest and moderate delight , to make vs and keepe vs in a fitnesse to godly duties of hearing , reading , praying , &c. all that eating and drinking whereby men make themselues heauy , sleepy , vnweldy , and vnfit for good duties , is sinfull ; for this is not a refection or refreshing , but a destruction or oppression of nature . fourthly , for our affection ; we must eate and drink with moderation of affection , not to sit at it as though wee had nothing else to doe , as many who bring themselues vnder the power of the creature , such as cannot be without the pot at their mouth , or without the pipe at their nose ; men of whom the apostle speakes , that corrupt themselues with the creatures , losing sobriety , modesty , chastity , health , and reason it selfe . here is an vtter peruerting of gods ordinance ; who hath giuen vs his creatures to refresh and help our selues by them , but men instead thereof , hurt and destroy themselues by them . fifthly , for the time ; wee must not so eat and drinke , as wee eat vp also too much time : for so wee hinder our selues in our callings , which we ought specially to further , redeeming the time , ephes. . . numbers set downe to eat and drinke , and in feasting and feeding their bodies , neuer feele the passage of three or foure houres ; whereas to sit out a sermon of one houre long is very tedious ; so little care haue most men of feeding their soules . sixthly , in eating , desire to taste the goodnesse and sweetnesse of god himselfe in his creatures ; else haue wee no better vse of them than the bruit creatures . say to thy selfe , o lord , how sweet and good art thou in thy selfe , who canst put such sweetnesse in thy creature ? seuenthly , we should vse good and sauoury speech , as salt to our meat , to acknowledge gods bountie and goodnesse , to praise him and to edifie others . our empty and barren hearts cannot tell how to weare out the time of feasting , but either in trifles , or inuiting of others to eat and drinke , who need rather bridles , than spurres . quest. what , no other speech but of scripture ? how then should wee bee merry ? answ. it is true , that commonly all other speech but earnall , is vnsauoury : but a christian must consider , . that he eats and drinks before the lord , and his speeches must become the presence of god , who heareth and expecteth that all the speech of christians bee better than silence . . all the speeches of christians ought to sauour of sobriety and wisedome , and the grace of the heart : for , whom call wee to our tables but gods children by profession , who must bee like themselues euery where ? . god hath giuen vs leaue to be merrie , but with this onely restraint , bee merry in the lord ; not against him ; nor setting him out of sight , as those who neuer thinke themselues merry , but in rude and vngodly behauiours and speeches vnbeseeming christians . plato and zenophon thought it fit and profitable , that mens speeches at meales should bee written : and if christians should so doe , what kinde of bookes would they be ? eighthly , in our eating and drinking wee must be carefull to season our harts with these and the like meditations : . how prone we are to know immoderate ioy , and prouoke god in our feasts : iob was suspitious of his sonnes , sent to them to sanctifie themselues , and afterward himselfe sacrificed for them . . that wee shall not want incitements or prouocations of such as are inuited with vs , or otherwise to forget our selues , which incitements wee must watch against , and arme our selues aforehand . i remember the story of antigonus , who being inuited to a place where a notable harlot was to be present , asked counsell of menedemus what he should doe : hee bade him onely remember that hee was a kings sonne . good men may be inuited where none of the best may meet them ; the best counsell is , to keep in mind that they be kings sonnes , gods children ; and a base thing it were to be allured from their profession , by the vngodly . . to consider in our eating and drinking our owne end , and mingle our feasting with a meditation of death ; as ioseph had his tombe in his garden , to season his delight with ▪ meditation of his end . alas , this feeding and feasting is but a little repaire of a ruinous house which must goe downe . the egyptians had a skeleton or carkasse brought into their feasts to the same purpose : so doe thou , set thine owne carkasse before the eye of thy mind , and it will moderate thee in the pampering of it . . consider how many poore ones want some of thy superfluity . it is a great sin of great men , to drinke wine in boles , and eat the fat , and to forget the affliction of ioseph , amos . . therfore , neh. . . eat the fat , and drinke the sweet , and send part to them for whom nothing is prepared . say with thyselfe , who am i to bee so full , when many are hungry ? that i should abound when so many want ? how am i indebted vnto god to be thankefull ; and shall i requite his loue with such vnkindnesse , as to grow wanton , idle , and forgetfull of him , when hee is most mindefull of mee ? must i eat and drinke to rise vp to play ? no , i must bestirre me in such duties , wherein i may expresse much loue for much loue . chap. xxv . rules for the right ordering of our selues in our sports . these concerne , . the matter and kinde of our sports and playes : . the manner of vsing them aright : . the right ends . first , the matter of our sports must bee in things which our consciences tell vs are lawfull or indifferent . therefore , . holy things , as phrases of scripture , must not bee played with : thou shalt feare the holy name of god : not delight thy selfe in swearing . . sinfull things are not to be matter of our sport : as , . to make a man drunke , or sweare , or to laugh at such persons : for this is a matter of sorrow to see gods image so defaced : and dauids eyes gushed out with riuers of tears , to see such spectacles , . vnlawfull sports are playes and enterludes , which are the representations of vices not to be named among christians ; besides mens wearing of womens apparell , the incentiues of lust and fewellers of fleshly flames . heathen law-giuers haue banished such out of their countries . . mixt dancing of men and women together , neuer read of in scripture with approbation , and here in our text noted to be the fruit of idolatry , riot , drinking , and all other dissolute , behauior . would god , the root , and tree , and all branches laden with such fruit , were quite stubbed vp . the heathens themselues condemned it : it was an ordinary speech among the romans , none but either a drunkard or a mad man danceth . it were too long to inferre the sentences of the heathen . the generall consent of fathers , and the determinations of councels make against this wicked and lasciuious practice . basil in a sermon of his concerning drunkennesse , saith , god made our knees not to caper like goats , but to bow to the worship of god , and our lord iesus christ. and viret on the . commandement , chorea in circulo , centrum diabolus , circumferentia eius angeli . therefore let the sonnes of light detest such an vnfruitfull worke of darkenesse : for what is there here but lust of the flesh , and lust of the eyes ? what is here else , but carrying fire in the bosome , and walking vpon coles ; and how can a man auoid burning ? this practice agrees neither with the grauity of the man , nor the shamefastnesse of the woman : nay , the very sight of it in a woman , is known more to ouerwhelme a man than strong drinke , as we may see in herod , mar. . . . vnlawfull games are such as the lawes of the land make vnlawful , which binde the conscience in things indifferent : now among vnlawful games , the lawes reckon dicing , and so doth the law of god , because it hath no good report in it , no prayse , no vertue , phil. . . and then it cannot be indifferent . and the like may be said of all those playes , the ground of which is lot , seeing a lot is an oracle and declaration of gods will , a part of his name , more solemne than any oath , and must not bee vainly vsed , or for recreation . obiect . it is no lot , we vse it for no such end . ans. that is no matter ; the iewes cast lots for our sauiours garments , the nature of lots remained , though the good end was neglected . obiect . gods prouidence ouer-rules all other games . answ. in other lawfull games that depend vpon wit , strength , or skill , our owne infirmity , or want of skill , may bee blamed in all imperfection : but here , because the ground is a lot , wherin we haue no cunning , ( vnlesse by cogging and cheating , which very roysters condemne ) nothing can be accused but gods immediate direction : let men consider whom they dishonour , when they say , what lucke , what chance is this ? lyranus in his praeceptorium , by nine reasons proueth the vnlawfulnesse of playing with dice. the heathens themselues condemned it euen in their princes ; as suet●nius in the life of augustus reports , that it was his greatest blemish , that hee was at leasure to play at dice. chilo being sent from the lacedemonians to corinth , vpon an embassage , and finding the senators of that city at cards and dice , would performe no part of his message , saying , he would not so much dishonour the lacedemonians , as that they should either make or meddle with such persons . were such games infamous among lieathens ? how vnworthy then are they among christians . secondly , as sports and playes must be indifferent in their nature , so also in their vse ; and that is when we confine our selues to the lawful manner of vsing them . . the persons must haue two qualities : . they must be pure : for to the pure all things are pure , and to none else : secondly , they must be wearie , and need refreshing : for god alloweth not the most lawfull sports , till the body and mind stand in need ; till then wee must be busie in better things . . all sports must bee sanctified by the word and prayer , tim. . prayer before , and thanksgiuing after : because wee are in more danger to forget our selues herein , than in any thing else ; in that we vnbend our selues from our ordinary businesse , and thinke wee may take more liberty than vsuall . a strange lesson to gamesters . . all sports must bee ioyned with the feare of god : reioyce with trembling , which suffers not a man to powre out himselfe to pleasure . . all must bee ioyned with moderation agreeing to the time , person , and place . a man must not be a louer of pleasure , set vpon sport , as some , who are giuen ouer to sport , neuer wearie , all the weeke long is too little . the apostle commands , to reioyce , as not reioycing : that is , to be so moderate and retired , as not to ouer-value sports , nor to set our affections on them , as those who haue other things to doe . so obserue due circumstances : some at cards and dice turne night into day , and sit vp all night and day , longer than they could for ten times more money be bound to any good businesse . some wickedly encroach on time allotted to gods seruice , some part of the sabbath day , and other times : some keepe from church , and some runne from church with their games in their mouthes : others bestow vpon them too much time which should be employed in the calling , either generall or particular , and so much indammage themselues thereby . the mowers rifle is good to bee set to his sythe , when it is blunt ; but if hee doth nothing but whet still , hee spoyles his sythe , and hinders his worke . therefore let vs moderate our selues in our sports , according to the most sober of our age , degree , condition , and sort of life , and vse them with such as are both godly and wise , who may rather watch ouer vs that we offend not , rather than draw and prouoke vs so to doe . . wee must not exchange any vertue or good thing with our delight and sport : ( as before we noted ) because euery thing that is good , euen the least , is better than any indifferent thing : and therfore , . we must not by sports hinder our callings , but fit our selues to them : . we may not clogge our selues with them , because they ought to speed our way in our spirituall course and race . take heed they become not the deuils bird-lime , in which while we wallow , we are disabled to mount aloft in heauenly meditations . . we may not lose our patience , our meekenesse , our loue , as they that scorne , quarrel , storm , and rage like heathens , against lucke , chance , or fortune ; yea , sweare and curse , if neuer so little crossed , as they that neuer heard of religion . . we may not lose our goods , or waste our substances , or play away more than without any doubt or scruple of conscience we may bestow vpon honest delight , the necessary maintenance of other things , and necessary contribution to the ministery , and the poore first liberally prouided for . . wee may not lose our good name , which is a precious thing , as to bee counted gamesters , dicers , common bowlers , or idle persons , or a companion of them , or by obscene , scurrilous ; or vncomely words or actions , carry the brand of a rude and disordered mate . . wee may not lose our mastery ouer our sports , to let them haue vs at command : for , hee that thus loues pastime shall be a poore man , prou. . . now wee come to the right ends , which in our sports wee must set before vs , if we would not sinne . . the end of sports must not bee to passe the time , which wee ought to redeeme , and not let passe without gaining something by it better than it selfe . nor to maintaine idlenesse , as men that cannot else tell what to doe with themselues ; for this is as ill as idlenesse : for idlenesse is not onely not working , but a doing of trifles , and that which we dare not bring into our account to god. a pittifull thing , that christians hauing so much to doe , and so much meanes , and so many cals to their businesse , should find nothing so fit as cards and dice. . the end of our sports must not bee to purchase our neighbours money , or to helpe our selues by his hinderance . and i would know , by what right of gods word i can hold my neighbours money , which comes into my hand without labour , loue , gift , or iust contract . if it bee not mine by iustice distributiue or commutatiue , it cannot bee mine by god : but no law of god or man , hath ranked wagers in either : nay , the ciuill law compels none to pay that which is lost ; or if he haue paid , hee may recouer it within fifty houres . but the right ends of sports are these : . gods glory : nothing can bee lawfull wherein some glory is not wonne to god , in whatsoeuer wee doe , cor. . . and therefore such sports as doe not inable vs to cheerefulnesse in the duties of religion and christianity , faile in this end . . all our earthly ioyes must helpe forward our spirituall ioy in god , and the eternall ioyes of his kingdome : if they come in comparison with them , or will step vp to hinder vs therein , they are to bee contemned . our chiefe ioy must euer bee placed in the lord , and our chiefe affections must bee reserued for that fulnesse of ioy which is at gods right hand . first seeke the kingdome of god , euen in these , and aboue these : how doth hee so , who spends more time in these than in that ; yea , more by a thousand degrees , if wee would measure the time of his sports , by the time of godly desires , & religious duties ? . the preseruation of our own health , & not to impair the health of our soules or bodies , as many by their watching to play destroy their health , and call numbers of diseases vpon themselues , and oftentimes vntimely death . in this vse alone can all recreations become good and comfortable vnto vs , although our corrupt nature is loth to be so confined . obiect . if onely these recreations , in this manner , and these ends bee lawfull , you leaue vs none . answ. onely these , in this manner and ends are lawfull ; and yet wee disallow nothing which gods word alloweth , which ought to gouerne all his people . gods word alloweth for the exercise of the body , the vse of the bowe , sam. . . of musicke , neh. . . of hunting , hawking , birding , and such sports , without swearing , disorder , and needlesse tormenting of the silly creatures . and for the exercise of wit , hee alloweth honest riddles , iudg. . and such games as the ground of which is wit or skill , as chesse , draughts , &c. besides , an heart that is sanctified , would inure it selfe to heauenly ioyes , and preferre them aboue carnall , and little affect these which loose persons so much dote vpon . and to those who will be ready to obiect the vse and custome of the world , and the practice of so many fore-running ages , i answer and conclude with the apostles words , rom. . . fashion not your selues according to this world , but proue what is the will of god. or if you will not walke by gods rules , your sinne shall destroy your owne soules : looke you to your duties , i haue endeuoured to do mine in discouering the same vnto you . chap. xxvi . rules of wisedome concerning our apparell . hauing thus finished the rules of wisdome , concerning meat , and drinke , and recreations , we come to such rules as concerne apparel : and they are foure : . the matter of our apparell must not be stately and costly ; which must be measured partly by the ability our selues haue , partly the condition of life we are in , and partly by the example of such as are sober , graue , and wise in our ranke . yea , euen in the matter of our apparell , our sobriety and modesty must appeare ; yea , our humility ; when god made adam garments , he made them of skins , homely and base , that hee might reade therein his mortality , and that by his sinne hee was become like the beasts whose skins couered him . . for the manner of our apparell , it must not be strange , garish affecting new fashions , which argues leuity and new fanglednesse , but such as becommeth holinesse , tit. . . and according to the sober custome of our countrey and ranke . zeph. . . i will visit kings children , and those that weare strange apparell ; that is , such as in the forme or fashion is wanton , curious , odde , sauouring of pride , lightnesse , and singularity . a fearefull threat , vnder which our whole land lieth , which is a receptacle of all the fashion of all countries , besides our owne daily inuentions of new fashions of monstrous apparell , that were men and womens bodies as monstrous as their apparell , they would bee cast out of the company and account of men : and how soeuer their bodies bee , surely their mindes be monstrous , and filled with vanity : and how iust were it with god , seeing such persons will not fashion their cloathes to their bodies , to fashion them to their clothes ? the apostle wisheth vs not to fashion our selues according to the world ; which precept is so farre out of date and vse , that almost the fashions of al the world , and the vanity of all countries , may seeme to bee arriued and landed in this land of ours , that a man may read in capitall letters vpon mens garments the lightnesse and lewdnesse that is within . . for the measure of it : beware of excesse in apparell , which is a great sinne , and carrieth with it , . expence of wealth , which might be better reserued to the vse of the church or common-wealth , or couering the poore and naked saints . all excesse is commonly maintained with couetousnesse , iniustice , or vnmercifulnesse . . a note of a vaine mind that glories in his wardrobe , as if a theefe should boast of his bolts , or glory in his brand , or marke of fellony : for apparell is the couer of our shame . . waste of time , and idlenes , in the too accurate and curious culture of the body , which should be spent either in adorning the soule , or following our ordinary calling . . oftentimes debts & vniust detaining of mens dues from them . we haue knowne great rents soone turned into great ruffes , and lands into laces . we haue heard of some braue dames , in such variety of fashions and colours , as if they had stood in a pedlars shop about them : and of some braue gallants , that haue carried some whole mannors vpon their backs . but m. latimer , in his time a man of much obseruation , noted one commodity in his leather coat , which he wore at the court ; when the gallants mocked him , hee told them his was paid for , and so were not many of their veluets and sattins . . consider the ends and vse of apparell , and that is , . spirituall , . ciuill . spirituall , many wayes : . when by putting cloathes on , wee see our misery , and in the nakednesse of our bodies the nakednesse of our soules . . when we labour to put on christ iesus as a garment , to couer vs form the stormes & tempests which our sinnes haue raised against vs. i counsell thee to buy of me the white garments of innocency , re. . . when by girding our apparell to vs , we labour to girt vp our loynes , and looke for our lord iesus . . when by putting off our old garments , wee daily put off some relique of the old man. . when in adorning the body , wee study to adorne the minde with humility , holinesse , modesty , meeknesse , &c. not make any superstitious vse , or put religion in garments . ciuill , and that is threefold : . for health , . for honesty , . for ornament . . for health and necessity , to defend vs from the iniury of weather , and to keepe vs warme : to this end god cloathed adam ; and it is a curse to put on clothes , and not be warme , hag . . . for honesty , in two branches : . decencie . . distinction . first , decencie : for nakednesse in the state of innocency was a glorious ornament , but presently after the fall , shame and deformity came in ; and therfore presently adam sewed leaues together , and god made coates to hide and couer that nakednes . now decency requires seemely and clenly apparel , not fordid , base , and slouenly : and condēneth that affected nakednes of men & women , especially , who weare their cloathes , so as they discouer the nakednesse of many parts of their bodie ; whereas sinne hath cast shame on euery part , and cals for a couer ouer all but for necessity . secondly , distinction of persons , sexes , ages , and callings . the man may not weare the womans apparel , nor the woman the mans , deut. . . against which law of nature and common honesty , how manly doe women attire themselues , and how effeminately doe men imitate women , as though both were willing to change sexes ? how vndecent is it to see an old man in a youthfull habit , to see a minister in his ruffians haire , pickadillies , and fashion like some souldier ? to see a peasant cloathed like a prince ? as all sorts of men almost are confused in apparell . ioseph when hee was set ouer all the land of egypt , was distinguished from inferiour princes by his fine linnen , and golden chaine . in times past soft garments were in kings houses , but now that is no distinction of courtiers . chap. xxvii . concerning ornament in apparell : wherein three questions are resolued . the third and last ciuill vse of garments is ornament : where consider two or three questions . quest. . whether be ornaments lawfull to be vsed , seeing the apostle commands women , that their apparell be not outward , with broydered haire , and gold , nor pearles ; nor costly apparell , which hee opposeth to comely apparell ? peter . . tim. . . answ. they are : for the apostle simply condemneth not the things themselues , which are the good creatures of god ; nor all vse of them in ornament , which rebecca and ioseph being aduanced , and all the israelitish women , ware in eare-rings and bracelets , which was not their sinne . but he condemnes in them , . the ouer-common and vnseasonable vse : for ornaments are not sit for all persons and times , but must be vsed sparingly , not commonly , hauing respect to times and solemnity . they bee for great , not for common men , neither for those euery day : the rich man in the gospell is condemned , for going in fine purple euery day . . he condemnes the affected and excessiue vse of them ; for they more affected the adorning of the body , than of the mind , to which the apostle in both places calleth them : whereas a christian must chiefly prouide for the adorning of the minde inwardly . . he condemnes their offensiue vse of them , who did not vse them as the sober and graue matrons of their yeares and age ; but being newly conuerted from the heathens , still retained the heathenish ornaments , and would not , being christians , bee put down by the heathens , but retained the former manner of adorning themselues . . hee condemnes their end in wearing these things , which was to set forth their bodies , and pride vp themselues with their ornaments ; whereas all ornaments must be vsed to gods glory , while wee adorne his temple , and not to draw mens eyes vpon vs. quest. . may not a man weare long haire for ornament . answ. the ornament of a mans head is short haire : long haire is an effeminate ornament . cor. . . doth not nature it selfe teach , that if a man haue long haire , it is a shame for him ? but if a woman haue long haire , it is a praise to her . obiect . we may vse other things for ornament , and why not our haire ? answ. in ornament we must looke we be without offence , and that is when wee frame our selues to the example of the graue and sober , who amongst vs count the fashion of flaring lockes , effeminate and ruffian-like . againe , in ornament , as in euery thing else , wee must expresse godlinesse , modesty , and sobriety : whereas this fashion of men is receiued as a badge of a light mind , and an intemperate person . obiect . the nazarits did nourish their haire . answ. that was by the speciall law of their profession which profession , and law , and all , is now ceased . if thou wilt be a nazarite , thou must drinke no wine , nor strong beere ; a hard law to many of our locksters . that of absolom doth not necessarily conclude against it , that his haire became his halter : yet it is not to be passed lightly : compare his pride with his fall , and wee may obserue that god doth ordinarily punish vs in that wherein we sinne . quest. . may not a woman paint her face , and mend her complexion ? answ. no , euery one ought to bee content with their owne feature and complexion : and to deuise artificiall formes and fauors to set vpon their bodies or faces , is a most abominable practice . for , . they are not content with their forme which god hath giuen in them , either because they are proud and would not be inferiour to others in beauty ; or because they are vnchaste , and would by art allure louers , when nature hath failed them . . the forme of it is a lye ; it is no beauty , but a picture of it , no sincerity , no truth in it . they dissemble themselues to bee other than god made them . what truth may wee expect within , when a man may reade in their faces , lying and dissimulation ? how is this to abstaine from the appearance of euill ? . what a dishonour is it to god , that a wretched worme should goe about to correct and mend his workmanship ? how would a meane workeman take it , that a bungler should offer to correct or alter his worke ? . what an indignity is it to take the face of that which they say is a member of christ , and make it the face of an harlot ? we reade but of one in the scripture that painted her face , and that was iezabel , an arrant strumpet , and called the mother of fornications . how much more vnseemely was it in that vicar of christ pope paul the second , as platina writes ? . our sauior plainly tels vs , mat. . that wee cannot make one haire white or blacke , that is , wee haue not power of our haire to make it , no not to colour it : and yet these will make as many white and blacke as they list . . if thou be ashamed of that face which god hath made thee , hee will one day bee ashamed of that face thou hast made thy selfe . and dare a christian carry a face in his life time , which neither god made at first , nor he dares appeare withall in the resurrection ? obiect . but i must please my husband , and hold his heart to mee . answ. will it not please him to behold the face that god made ? or canst thou please him in bringing a strange beauty to couzen him withal , that he knowes is not thine owne ? or if he take thee for beautiful when thou art deformed , wouldest thou bee thus deceiued in a husband , for a faire man to marry a painted husband . obiect . but i may couer a deformity in my body . answ. yes , but not by setting a new forme vpon thy face , nor by dissembling . obiect . doth not the apostle say , cor. . wee put couers vpon the members that are least honest ? answ. . the apostle speakes of not contemning the poorest christian , vnder that similitude . . we couer vncomely parts , but with what ? with cloathes to hide them , not with painting , stibium , white lead , purpurisse , or check varnish . . if thy externall forme be not so beautifull , beautifie it with grace , humility , the feare of god , and other christian vertues . the churches beauty is within , which god and his angels , and good men respect in the person that is most deformed and contemptible . chap. xxviii . rules for our carriage towards all men ▪ in generall . the second sort of rules concerning man and the things of men , respecteth our carriage towards other men ; and that , . in generall ▪ towards all : . in speciall , towards good , or bad . the generall rules are these : . wisely to distinguish betweene men , and not promiscuously respect all alike . . this is a point of wisedome , cor. . . and . commanded vs , iud. . haue compassion on some , putting difference , others saue with feare . againe , . many precepts can neuer bee obserued without it : as , first in things respecting god , cast not holy things to dogges , matth. . . that is , such as are knowne to bee wilfull repellers of the truth , lest they profane them , and teare you : secondly , in things of men , doe good to all , but especially to the houshold of faith : thirdly , concerning our selues , hee that hateth will counterfeit , though he speake fauourably , beleeue him not , &c. prou. . , . therefore labour to discerne one from another . . there is great difference betweene an israelite and an egyptian , betweene a iew and a samaritan ; and we must obserue the difference ; wherin the lord goes before vs , who though hee be patient and good vnto all , yet hee is specially good vnto israel , euen the vpright of heart . obiect . this is to anticipate gods iudgement and censure . answ. no , because our iudgement reacheth not to a mans finall estate , but to the present onely ; for wee may not iudge beyond our eyes , nor yet against them : it is alike folly and wickednesse to iusti●ie the vngodly , as to condemne the innocent . against this rule ●aile those generall men , whom all fashions and companies please wel enough , no matter whether protestants or papists , religious or prophane , drunkards or sober , swearers or fearers of an oath ; as the iewes , they put no difference between christ ▪ and the theeues , who were crucified with him , but onely that christ was the worst . others put difference betweene the godly and others , such as betweene iewes and samaritans , they will not meddle with a man truly fearing god for a dish of water . but a fearefull signe it is when grace is not acknowledged . . although wee must make account to liue amongst all , yet our care must bee to sort with the best : that is , we must embrace friendship with all so farre as is possible , rom. . . and so as we warre not with god ; but familiarity onely with good men , who are but a few . lightnesse of familiarity is indiscretion . here the rule holdeth wel , to trie before we trust : yea , a wise christian must not commit himselfe to euery one that seemeth good by the example of christ , ioh. . . for , . much hypocrisie lieth at the root of mens harts : . satan hath taught many to transforme themselues , and make religion and good words a cloake for their own ends : . neuer did the deuil more hurt to christianity than by false brethren , who were sent in to spie their liberty . for euen thy brethren , and the house of thy father , euen they haue dealt vnfaithfully with thee , — beleeue them not though they speake faire to thee , ier. . . he that eateth bread with me ( saith dauid ) and he that dips his finger in the platter with mee , euen he lift vp his heele against me : and christ saith , a mans enemies are they of his owne houshold . . solomon saith , an vnfaithfull man is as a broken tooth , and a sliding foot , prou. . . . christ would not commit himselfe to some that are said to beleeue in his name , because he knew what was in man. many friends are like deepe ponds , cleare on the top , and all muddy at the bottome . and therefore a christian must bee well aduised before hee inwardly conuerse with another . now if a man must be carefull euen in entertaining good company , how carelesse are men of themselues , when they thrust themselues into euill company , which is more contagious then any sicknesse , more infectious then any pestilence ? no age so catching of any disease , as euery age is of deadly diseases of the minde in such poysoned ayre . let no christian that will be ruled by gods wisedome , presume to conuerse in any such company , further then the limit of his particular calling , or other iust occasion and dealing is offered . . in our conuerse with all men , we must keepe a determination either to doe good vnto others , or receiue good from others , helping one another to life as occasion shall be offered , heb. . . let vs consider one another , to prouoke to loue and good workes : iude . edifie one another in your holy faith . motiues so to doe : . how profitable should wee be , if our lips were euer feeding others , pro. . . and if our diligence were to draw vnderstanding from others , prou. . . how should wee abound in wisedome , and make our whole life fruitfull ? this would keepe vs in good trading and returne of goodlinesse . . this is the right end and improuement of our gifts , for the good of the whole body , rom. . . . here is an excellent worke of loue , which is called the bond of perfection , which tyes persons and vertues together , and perfects them by frequent actions . . in what company soeuer a man comes , his care must be that his life and conuersation be a visible confutation of all vngodlinesse . daniels piety confuted idolatry , and lot was a reall reproofe of sodome . a christians light must alwaies shine , euen in the darkenesse of the world , and against it . should the life of a christian be like the life of vnbeleeuers , couetous , contentious , conceited , vniust , & c ? or shold not the life of a wise christian , varie from the multitude and common people , in iudgement and practise ? did not christ and his followers so ? this rule is opposite to that worldly wisedome , to swim with the streame , and to doe as the most doe , to auoid the note of singularity . but here , as in all the course of godlinesse , . wee must become fooles , that we may be wise : . we must not auoid mens euill speaking , by running with them into the same excesse of riot : . wee must not take the example of many & great ones , but of christ , the greatest and wisest of all : and phil. . . be yee followers of mee , and looke on them that walke so . these examples suite to our rule . . christianity enioynes loue vnto all , euen the worst : whose vices wee must hate , their persons we must loue ; by which vertue all men haue place in our prayers , in our mercy and compassion as occasion requires . this grace couers a multitude of sinnes in all , it beareth with infirmity , it forgiues offences in all : col. . . forbearing and forgiuing one another . and therefore the apostle wisheth vs , aboue al things to put on loue . and to consider that motiue , col. . . euery one is one of vs , euen the worst in the naturall and ciuill bond ; one of vs , if not in faith , yet in flesh ; one of our neighbours , or congregation , or at least by the common bond of a christian. . religion requires curtesie as well as piety , good manners together with good conscience ; and therefore we must be curteous to all , pet. . . & , . honour all men . and rom. . . in giuing honour goe one before another . which honour is a good opinion conceiued inwardly , and expressed outwardly by reuerent words and deeds . christianity will make vs haue a low opinion of our selues , and better of others then of our selus . ob. some are so bad , or so base , as no honour or respect belongs vnto them . answ. none is so bad but hath some honour on him , he is gods creature , he is a man , a christian , and he may be a good man , a member of christ , and certain reuerence belongs to all this . ob. but how can superiors , in higher place , honour their inferiours ? answ. many wayes : . in action , by testifying their good opinion of them in words , gestures , or deeds , not the least contempt : and so iob behaued himselfe , selfe , . . . in affection , especially , when superiours whom god hath by their place made receiuers of honour , could out of an humble affection be well pleased either to want it , or returne it vpon their inferiours if they might doe it without offence , or might it stand with good order which god hath set in the church and common-wealth . chap. xxix . rules of walking wisely towards good men . the first of these rules is in respect of our affection , to loue the godly with brotherly loue . it is true indeed , all men must be loued , but here is required a more speciall loue , as betweene brethren , of which saint peter saith , . . . ioyne with godlinesse brotherly kindnesse , because they are of the same father and family of god. the reason of this rule is this : the nearer any man comes to god , or expresseth him , the more right he hath into our affections for gods image sake : and here is a straiter bond then that of nature . the apostle makes this a mark of gods child , to loue the brethren , ioh. . . and dauid professeth , that all his delight was in the saints , the excellent on earth : and rom . . be affectioned one to another with brotherly loue . and because this cannot be , except men see more in gods pople then ordinary , therefore labour to see , . their high birth and true nobility , ioh. . not of bloud , nor of the will of flesh , but of god. . their kindred and alliance : they are sonnes of god , brethren of christ , who was not ashamed to call them brebrethrē , heb. . . . their high office and place , whom christ the faithfull witnesse , the first borne from the dead , and the prince of the kings of the earth , hath loued and washed from their sinnes by his bloud , to make them kings and priests vnto god , reu. . . . their beauty and glory , being couered with long white robes of righteousnesse and holinesse ; such as kings anciently were distinguished by , wherein they appeare most louely and gracefull to god , angels , and good men : nothing is wanting to their perfection of beauty , seeing they are complete in christ the head of all power , col. . . . their present wealth , and future expectation : their goods are god the chiefe good , christ giuen them of god for righteousnesse , the holy ghost sent into their hearts for sanctification and consolation ; eternall election , effectuall calling , iustification . and their future expectation is the city of god , the heauenly ierusalem , which god hath prepared for them , heb. . . now were it a wise course for a man to disaffect the chiefe fauourite of his king ? and are not gods children gods chiefe fauourites ? were it a safe thing to hate the people of god , to disaffect them , to lowre vpon them , seeing the lord obserues what lookes are cast downe vpon his children , as in cain ? how was balaam slaine by the lord for desiring euill to israel , though himselfe could doe them none but by his wicked counsell ? these are the last times in which men are louers of themselues , and of men onely for their owne aduantage , tim. . . they loue them for their wealth , ease , and pompe , not for god and his graces . . wee must not onely affect their persons , but also embrace a fruitfull fellowship and society with them in the gospell . this is the apostles rule , pet. . . loue brotherly fellowship : and how glad was hee for the fellowship of the philippians in the gospell , phil. . . now the meanes of fruitfull conuersing with the godly , are these : first , to consider one another , what need the best haue to bee prouoked and whetted on , especially in these euill and cold dayes , yea , such times as nip and blast piety , and the feare of god , heb. . . exhort one another daily , least yee be hardened through the deceitfulnesse of sinne . think what a fearefull thing it is to fall from the grace of god , yea or the degrees of it ; and would we suffer a brother to runne into this danger ? secondly , chuse fit matter to conferre of in company , either by calling to minde things heard , or by stirring vp to profitable hearing , diligent proceeding , in offensiue walking , watchfull speaking , and the like : or if need be , of admonition , exhortation , or reproofe , shew thy loue therein ; full clouds will distill rain , light will shine abroad , and charitable knowledge is communicatiue . thirdly , bee sure to performe these priuate christian duties in good , and holy , and vnrebukeable manner : as , . orderly , those beginning which are fittest in gifts and place , as elihu spake in his turne : . humbly , none seeking to speake beyond his skill and reach : . wisely , watching the fittest time , and best occasion : . meekly and louingly , without reasonings and murmuring , phil. . . none crossing others , but through loue one forbearing another , aduising in the spirit of meekenesse , and with offering to submit themselues in other cases to receiue words of exhortation and admonition : . conscionably , so as in all such meetings and conference , euery one be an helper to the truth , iohn . to finde it out , not to obscure or weaken it . by these meanes we shall haue cause to reioyce in our christian fellowship , as ionathan and dauid , sam. . . fourthly , obserue the graces that are in others , for a patterne to our selues , thes. . . for our owne prouocation and imitation : yea , spie and encourage the graces of god in the weakest and meanest christian , so framing our selues to that marke of a good man , who honours all that feare the lord , ps. . . neither let the strongest scorne to ree●iue helpe from the weakest : moses was content to be aduised by iethro , and dauid by abigail : and note pauls humility , rom. . . he hoped to come and be comforted by their faith , as wel as to helpe theirs . fiftly , in the vse of good company , beware of giuing any occasion of scandall , or offence to any , matth. . , . leaue no ill smell behinde thee : auoide the note of pride , conceit , forwardnesse in speaking , frowardnesse , or stiffenesse in thine owne sense , iohn . . he that loueth his brother , there is no occasion of stumbling or scandall in him . motiues to prouoke vs wisely to carry our selues in good company . . consider how in our company we are especially to watch , seeing in no part of our life we are sooner corrupted then in that , seeing in no part of our life wee doe so much discouer our selues , and seeing in no part thereof , we doe either more good or more harme seeing wee doe nothing without witnesse , & should doe nothing which wee would not haue exēplary . . as sathan laies snares euery where , so also in our company one with another , not so much to bring the godly to such excesse of riot , as he effecteth in wicked societies , where is swearing , gaming , drinking , rayling , &c. but to make them vnfruitfull , and keepe them from the good they might do : and sofarre preuaileth , as sometimes impertinent speech , sometime debate & detracting speeches arise , and the most tolerable speech is worldlinesse , which stealeth away the heart and the time ; so as some who intended more good to themselues and others , carry away hearts smiting them , for not better employing that oportunity . . there is apparant losse , when we watch not to doe or receiue good , in company with good men . for godly men by reason of their callings , and distance of places , seldome meet ; and when they doe , they lose the gaine of that time in their speciall calling ; and if they get it not vp in the furtherance of the generall calling of a christian , it is vtterly lost . and what but this makes the mindfulnesse one of another sweet in their absence , when there was reaped so good fruit one of another in their presence ? . by this wise and fruitfull carriage of company and meetings of good men , christians shall stop the mouthes of such as are euer complaining of , and accusing christian meetings to be scarce to any other purpose , but to detract , defame , slander , censure , to strengthen one another in faction , and the like . or if such mouthes will not bee shut , yet the conscience of christians may reioyce in the contrary innocency , and not bee deiected by such false testimony . . rule . in our speeches , let vs be proctors and sollicitors for the saints , speake wisely and willingly of the good we know in our brethren , and maintaine the cause , person , and name of good men to our power . the sincerity of loue betweene dauid and ionathan was manifest ; in that ionathan defended dauids innocency to saul his father , not onely to the losse of his kingdome , but the danger of his own life . ebed-melech the blacke-moore spake a good word for ieremy , and was saued from destruction , when his master zedekiah was slaine . nicodemus euen in the beginning of grace spake for christ , when the whole councell was against him . and how dangerous is it to deuise and inuent words against cods children , as dauids enemies ; to belie , or reproach them , to raise or receiue slanders against them ? if such as stand not for grace , shall fall , then much more they that stand against it . how needfull is this apology for them , against the reproaches and scornes of this age ? how earnestly would children speake for their parents , brethren , or kindred ? euen so should it bee here . it is nothing to speake for a man when others speak for him . . rule . concerning our actions towards good men , we should euery way bestirre our selues to procure their good and welfare : we must to our hearts and affections ioyne our hands and helpe to doe them good , yea , be ready to lay our hands vnder the feet of the saints . gal. . . doe good to all , but especially to the houshold of faith . now in speciall , . we must preuent from them all the euill we can , hinder them from sinnes , and from falling , hinder by al means reproach from their profession , and danger from their persons . . if thou findest a good man s●iptinto an infirmity , labour to couer it , make the best of it as may be , vaunt not thy selfe ouer him , but consider thy selfe , and by al good means cure it if it lye in thy power . . if thou finde a good man stand in need of inward comfort , and cast downe , helpe to raise him againe : christ was sent to speake a word of comfort to the wearie , and euery christian hath receiued of his annointing . when dauid was in deepe distresse , his faithfull friend ionathan comforted him in the lord his god , sam. . . . if thou knowest a good man helpes , and without outward comforts , thou must now shew bowels of mercy and compassion , gladly receiuing the poore saints , communicating willingly and freely to their necessity , pet. . . loue one another as brethren , be pittifull . ioh. . . he that hath this worlds good , and seeth his brothers need , and shuts vp his compassion from him , how dwelleth the loue of god in him . to stirre vs vp hereunto , consider these motiues : . say with thy selfe , what ? am not i a member of the same body with him ? is not he of the same family and houshold of saints ? this is the apostles argument , especially do good to the houshold of faith . . what shall i gaine , if by word or deed i shall make sad the hearts of good and godly men ? cannot cain cast downe his lookes , but god lookes on it ? cannot ismael laugh at isaac , but the lord arraigns and condemnes him of high persecution ? surely then cannot i carry the like indignities scotfree . . doe i read merioz accursed , because she came not out to helpe the people of god , though she had no hand against them ? iudg. . . surely i must nor only not haue a hand against good men , but i must set my hand to helpe them , else is not my heart so right as it should . pilats wife wished her hsuband to haue nothing to doe against that iust man : but happy had pilate beene ( who was not violent against christ ) to haue beene earnest and resolute for his deliuerance ; the defect whereof was his ouerthrow . and so it shall bee heauy enough in the day of iudgment , that wicked mens hands haue not helped the godly , seeing the sentence shall not run because they had hurt them , but because they helped them not . chap. xxx . rules how to walke wisely towards euill men : . in generall . the generall rule is in col. . . walke wisely towards them that are without , that is , the gentiles who were not conuerted , without the border of the church : for euen in the church some are of gods domestickes , some without as strangers that want faith as yet . and godly men must walke so much the more warily , not onely because they haue gods eye , and godly mens eyes on them , but euen eyes of men yet vnconuerted , who must not be cast backe , or confirmed in their errour , or hardened against the truth , but by all wise walking ( if it be possible ) won to the loue and liking of it . now towards all vnbeleeuers , and vnconuerted men in generall , these parculars are worthy obseruation : . that euery christian auoid all known euils & offences , by which euill men might be occasioned to abide out of the church . the law is , thou shalt put no stumbling blocke before the blind : for this is a fea●●full iudgement of god on men vnconuerted , they would willingly bee blinded , and hardened in their naturall estate . now our rule is , being our selues pulled out of danger , to helpe others out also ; nay , our light must reproue their darkenesse , their couetousnesse by liberality , their pride by humility , their impatience by patience , &c. . all vnconuerted men hate the light , and are prone to blaspheme the gospell , and to reproach the holy profession of it . wise christians therefore must cut off occasions from them , and take heed of defiling their owne neast : tim. . giue no occasion to the aduersary to speake euill : and dauid prayeth , that none might be ashamed because of him . ezec. . . the lord complaines , that the israelites among the heathen polluted his name , and made them say , these are the people of the lord , and are gone out of his land . a lewd childe ( saith salomon ) dishonoureth the whole house . nay on the contrary , the meanest christian in his place , by his wise and christian walking , must adorne the profession of christ ; so the apostle to titus . . seruants must be no pickers , but shew all good faithfulnesse , to adorne the gospell of the lord iesus . an holy course of life will make the gentiles say , as they in esay . . they are the seed of the blessed of the lord. . all vnconuerted men esteeme of doctrine by the life , and the profession by the practise of professors ; for they haue no taste of the doctrin in it selfe : and therefore in the cariage of our profession , wee must apply our selues if it be possible to win them . so the apostle ( . pet. . . ) wisheth the iewes , to haue their conuersation honest among the gentiles , that they might glorifie god in the day of their visitation . and women are commanded , so to watch their whole behauiour , as their husbands might be wonne by their godly conuersation . priuate men must conuert others by their priuate conuersation . motiues so to doe , are these : . christians are on a mount , set on a scaffold , nothing they doe escapeth sight and censure , all is marked , they stand or fall not alone , but to many . . they haue a light with them , which drawes all eyes vpon them , and discouers all . . the eyes of the wicked are not on others , but on them , to disgrace them , and through them to smite christ himselfe . . the will of god is , by weldoing to silence the ignorance of foolish men , pet. . . . what a glory is it , to slaughter enuy it selfe , to stop an open mouth , and cloath an aduersary with his owne shame ; that he that would accuse vs , must accuse the sunne of darknesse when it shines . . hereby we shall be conformable to christ , whom when satan came to sift , he found nothing in him : wicked men shall say as saul said to dauid . thou art more righteous then i , &c. chap. xxxi . rules how to walke wisely towards euill men , in speciall : and first for scorners . now wee come to speciall rules concerning speciall sorts of euill men , of whom some are exceeding euill in themselues , some are euill also to good men . of the former ranke are scornefull persons : of the latter hurtfull . for scorners , obserue these rules . . if we know men to be so farre naught , as they scorne goodnesse , good men , and good things , we must auoid their company so much as wee may . for what comfort can a godly man take in such company , where all good and godly communication must either be banished or derided ? there is no hope of doing good , there is danger of taking harme . . if we be by occasion beset , or cast into the company of prophane , brutish and scornfull persons , then obserue these rules . first , grieue thou wast not better directed , psal. . . woe is me , that i remaine in meshec , and dwell in the tents of kedar . secondly , be sure though thou seest no place or opportunity of good , that thou hast no fellowship with them in any of the vnfruitfull workes of darkenesse . if they will be no cleaner by thy company , be not thou defiled by theirs . if they will not consent to thee in good , consent not thou to them in any sinne . thirdly , please them not by yeelding to any sinne , but giue apparant tokens of dislike . obiect . why , may we not by yeelding a little to them , draw them to vs ? answ. no , but the way to winne them , is a pure conuersation with feare , pet. . . much lesse may we flatter them in any euill . micaiah would not flatter with the king , the foure hundred false prophets did . fourthly , acknowledge thy selfe a childe of wisedome , which is iustified of all her children : suffer not gods glory to be trodden down by thy silence ; wisely breake off fooleries , by sauoury riddles or questions , as sampson : and in a wise and peaceable manner , change the matter : holding it a setled ground of religion , not to relinquish piety , to keepe peace with wicked men : heb. . . follow peace , and holinesse . no corruption of man must driue vs from our station . fifthly , so soone as wee may , depart from them : prou , . . depart from the foolish man , when thou perceiuest not in him the lippes of knowledge . and beware of falling into the like company againe . ioseph wisely declined the company of his mistresse , when she daily spake vnto him , gen . . and dauid would not returne with saul , when hee perceiued his wilfulnesse against him , sam. . . chap. xxxii . rules to carry our selues wisely towards euill men , euilly affected to vs. if men bee not onely euill in themselues , but also to vs , then it is either in euill purposes , or in euill practices against vs. if they purpose euill , then our sauiours rule is , beware of men , mat. . . for they will deliuer you vp to the councels . by men , our sauiour meanes those whom in the former words hee calleth woolues , that desire to make a prey and spoile of the sheepe of christ , and in his caueat aduiseth , . wisely to preuent the plots and traines of vngodly men , discreetly to preuent our owne trouble so neere as we can . how wisely did iaacob preuent the fury of his brother esau ? and as they watch to traduce vs , so must wee watch to cut off occasions of entrapping ; luk. . . the scribes and pharisies watched whether christ would heale on the sabbath day or no , to find accusation against him ; our sauiour for all this omitted not to do good , but in doing it by his question vnto them cut off so farre as he could , the matter of their malice by clearing the lawfulnesse of it . so must wee : and yet prepare stoutly to beare whatsoeuer the lord measureth out by them . . our sauiour would haue vs wisely decline their fury , not without cause prouoking them : it is no wisedome to prouoke an euill man : it is no good discretion to stirre vp a lyon , to take a beare by the tooth , or a dogge by the eares . for they desire nothing more , than matter to stirre vp their corruption by : so h●zekiah commanded his seruants not to answer rabseca one word . . ioyn with serpentine wisedome , innocencie of doues , mat. . . nothing more vexeth & vanquisheth an aduersary than innocency : no better brest-plate than righteousnesse . but if a man had the innocency of christ himselfe , the aduersary will watch aduantages , and play vpon a mans simplicity : therefore ioyne serpentine wisdome , as paul did , act. . . he testified his innocencie , and that with all good conscience he serued god till that day ▪ but what tell you ananias of doues innocency ? he commands to strike him on the mouth : the more innocent , the lesse endured ; he fared the worse for that : and therefore he ioynes in season serpentine wisedome ; for , perceiuing his greatest enemies to be pharisies and sadduces , he professeth himselfe a pharisie , and the sonne of a pharisie , and that he was brought in danger for the hope of the resurrection which the sadduces denied ; and so casting a bone betweene them , and setting them by the eares , hee escaped betweene them . . out of their malice we should draw our owne good , so warily to carry our selues towards them , as that wee may finde that of the heathen true , an enemy often hurteth lesse , and profiteth more than many friends . wee must both in their absence , and presence especially , take heed we doe not disaduantage our selues . it was some disaduantage to paul , when in the councell ( although hee was prouoked , and vniustly smitten ) hee called the high priest whited wall : he was glad to excuse it by his ignorance . we may not be to bold , or too forward to speake in a good matter . . if euill men haue done vs harm , and wrongfully molested and persecuted vs , our rule is , . in respect of them , to pitty , pardon , and pray for them . if we doe them good , wee shal either ouercome their euill with goodnesse , or heap coales on their heads . . in respect of our selues , possesse our soules with patience , and shew meeknesse and moderation , and say as dauid in shimei his rayling , it may be the lord will doe me good for his cursing of mee this day . . in respect of our duty , still to shew an vndaunted constancy , and resolution for the truth and all good wayes : pet. . , . if ye suffer for righteousnesse , blessed are ye ; but feare not , neither be troubled , but sanctifie the lord in your hearts , and bee ready alwayes to giue an answer to euery man that asketh a reason of your hope . thus farre of the rules of christian wisdome : of which i may say with moses , deut. . . . these are the rules and ordinances : keepe them , and doe them : for this is your wisedome . chap. xxxiii . containing motiues for circumspect walking . bvt because this accurate and circumspect walking is growne out of request , and men generally are too well contented to walke at aduenture , and ( as men that shoot at rouers , ) secure themselues in a loose and neglected course , and goe on carelesly , as if there were no danger in wandring from god , and declining from the good way , we will vse some motiues to prouoke euery christian that tenders either gods glory or his owne saluation , to vndertake this christian course . . in regard of god : . whose commandement is , that all our wayes bee ordered aright , prou. . . and that the saints walke worthy of the lord , and please him in all things , col. . . . whose word must be our rule , to which wee must continually frame our whole course and euery part thereof : for . the morall law is a perpetuall rule , binding at all times without any intermission : . the precepts of it are to make the word our continuall counsellour , to binde it to vs , not to let it depart , but to meditate in it night and day . and what is it lesse than blasphemy , to charge the saints with folly , singularity , and a saintish purity , in that wherin they were most acceptable to god ? as , dauid set the lord before him continually : and when he professeth his great loue to the law ▪ saith , that all the day long his meditation is in it ? psal. . . read we not , that the twelue tribes serued god instantly , night and day ? act. . . and the apostles were assured , they had a good concience in all things , heb. . . was this care ( so incessant ) commendable in them , and is the same godly care now growne a vice , an hatefull practice , or heresie ? . who being a god of pure eyes , will strictly stand for iustice . and doe wee feare we can be too strict , who are to giue account of euery idle word , and roauing thought , much more of euery vnwarrantable action ? are wee not to passe a strict and strait iudgement , wherein euery secret shall be made open , and in which it shall be rewarded according to our workes ? and shall the deuill delude vs , or the wicked world make vs beleeue we need not be so strait laced , as to say with dauid , i will look to my wayes ? . who if he pōder al a mans paths , how ought he himselfe to ponder them ? for all the wayes of a man are before the lord , and hee pondereth all his wayes , pro. . . . in respect of our selues : no watch or circumspection can be sufficient to vs , whose natures are carried to euill as naturally as to our ordinary food . the whole frame of the heart of man is euill continually , as ready to receiue any impression of temptation , as the dry tinder a sparke of sire ; and not onely to receiue such sparkes , but to conceiue them , and hatch euill , and hammer it out on the anuils of our hard hearts , like cunning workemen . whence it cannot be auoided , but that without our daily watch , sin must multiply and grow vpon vs , euen ouer our heads , to a numberlesse number . . in respect of the wicked amongst whom wee liue , who are ready to take all aduantages , and watch for ourfals , both to harden themselues , and reproach through vs gods holy religion . for if they can scorne and contemne the seruants of god for well-doing , and religious actions , how would these men of gath and askelon , these vncircumcised philistimes , triumph and glory in the fals of any of gods worthies ? hence was the ground of our sauiors exhortation to his disciples , behold , i send you as sheepe among wolues , and therefore be wise as serpents , mat. . . nay , we must not onely by our circumspect wayes stoppe their mouthes , but conuince themselues , and winne them to the same holy profession with vs : pet. . , . . in respect of our brethren ; who some of them are not yet conuerted , some are already called ; both whom we offend and scandalize by our vnwatchfull walking , and so the name of god is blasphemed because of vs that professe it , as the apostle speakes of hypocriticall iewes , rom. . . hence are those many exhortations , col. . . walke wisely towards them that are without , least you giue them any iust occasion of exception or stumbling : & cor. . . giue no offence , neither to the iewes nor grecians , nor to the church of god. and how circumspect had hee need to be , that must walk inoffensiuely betweene the iew and gentile , seeing what was giuen to the one , seemed detracted from the other ? yet so much is required to walke , euen betweene the godly and prophane , whose wayes are diametrally contrary . . the way to heauen is full of snares , crosses , and dangers , by reason of our enemies , and therefore requires all our diligence either to auoid them , or else wisely to step ouer them . wee can be very wary in the dangerous wayes of this world , to take direction or company , and armour , and the day-light to further vs : and why not in this way to heauen ? besides , it is a narrow way , and on high : all which makes it more perillous to decline from . how circumspect had he need be , that walks vpon a narrow high rocke , a thousand faddom from ground , especially where a little slip or error tumbles him downe , to dash him all to pieces ? . is there any time afforded vs , wherein we may set loose our hearts to any vnlawfull liberty , or cast our selues vpon sathans snares , as peter did , in going into the high priests hall , matth. . . or can wee doe so , and not be catcht by the deceitfulnes of sinne ? stand we against such enemies as will not take aduantages , who doe nothing but seeke them , especially when feare is set aside , which is the soules watch-man ? and if men will take liberty , and be at their own hand , haue they not full leaue to fall often , lye long , rise hardly , and being vp againe walke weakly , and not recouer their cheerefulnesse many a day , if euer ? and must they feare nothing so much , as least they keepe their watches , and preserue themselues from fals ? lastly , a man may pull downe more in one day , than hee can build in many : and experience shewes , that a man is more weakened by one dayes surfet and negligence , than in an hundred , wherein he preserues the care of his health : euen so it is in the soule , the health whereof is kept in strictnesse of diet , and obseruation of gods rules . . who knoweth not that christianity is a trade which will not forward if it bee not close followed : an husbandry , which the professor shal neuer thriue by , if hee be not of a diligent hand ; wherein something must be done daily , or else the heart shal soone lye like the sluggards field described by salomon ? it needeth therefore be hedged and fenced with the feare of god , and kept with all diligence . pro. . . . this alone is the way to attaine true comfort , which no man can finde , by allowing himselfe in any course which god alloweth not . this alone is to walk safely : pro. . . hee that walkes vprightly , walkes safely : and what other meanes hath the wise-man appointed to preserue from falling , than to take hold of instruction , and not leaue her ? this alone is the way to get peace peculiar to the israel of god , to walke by rule , gal. . . neither can a course not attended , stand with this apostolicall iniunction of christian circumspection . chap. xxxiiii . answering obiections against circumspect walking . and whereas our age aboundeth with men of prophane mindes and mouthes , who would turne all this our glory into shame , and censure this speech of the holy ghost , which prescribeth a strict , precise , and accurate walking : ( why ? say they : what need men be so strict ? and , shall no man come to heauen , but such as are so strict and curious ? ) and the whole world , almost , thinkes it a most idle and needlesse course : wee will therefore answer some obiections that are made against it . obiect . . a great many haue liued honestly and well , that were neuer so foolish and strict . i hope to serue god , and doe no man harme , and what need more ? answ. . wee must walke by rule , not by example , except it be of the best , not of the most . . the pharisies led a ciuill life , were outwardly very iust to the tything of mint and anise , and very deuout in their worship : and yet if our righteousnesse exceed not theirs , we can neuer enter into the kingdome of heauen , mat. . . . the righteousnesse of god goes beyond all ciuill and outward righteousnesse ; it is inward , in spirit and truth ; it cuts off not onely outward acts of murder , vncleannesse , theft &c. but inward motions of hatred , wantonnesse , couetousnesse : it strikes at roots and branches , and hates the least and secretest euill , which ciuill righteousnesse makes no bones of . obiect . . but this circumspect and strict walking is taken vp but by a few , and those of the meanest : some men of great wisedome , place , and learning fauour it not , but scorne and oppose it . answ. . christianity was euer hated by the most of the world , because of the crosse : the church is blacke , because the sunne lookes on her , but comely to god and his angels ; and this makes few enter that way . . the apostle directly meets with this obiection , cor. . . not many mighty , not many noble , not many wise : but god hath chosen a few poore people , and they shall call vpon his name : and why not many of those ? because they cannot so easily deny themselues and this euill world , which they must doe that will be saued . . let vs not wholly cast our eyes vpon the examples of the world now declining ; and , as at last , so at worst ; but vpon such as formerly haue been set as eye-markes in the scripture , and we shal find some , both great , and noble , and learned , going before vs in strict and circumspect walking . the holy patriarks ; noah , abraham , isaac , iacob ; godly and zealous kings , dauid , salomon , iosiah ; the holy apostles , who endeauoured alwayes to haue a cleare conscience before god and all men , acts . . yea , the most wise , noble , and learned that euer was , the sonne of god , whose conuersation was such as none could accuse him of sin . these are the cloud of witnesses , which we must follow in running the race set before vs , heb. . . obiect . . but what an impossible commādement is this , and who can beare it ? can wee be saints in this world , thus to order our selues in euery thing ? wee are sinners , and must be sinners , and cannot be thus strict as you require . wee hope wee generally meane well , and god ( we hope ) will supply the rest . answ. . the scope of this plea is , to giue ouerall , because they cannot attain all : which is but a false fire , by which the deuill discourageth many from the narrow way , and the narrow looking to their owne way . for true it is , that we call with the scripture for a keeping of all gods commandements , alwayes , and to liue with god , and walk with him : but with euangelicall interpretation , which accepteth the will , desire , and endeuour to walke with god in euery thing ; which cannot but in some measure be found in a true beleeuer , and cannot but in christ be accepted , where it is true and hearty . thus the scriptures interpret themselues : chr. . . if salomon shall endeuour to keep my commandements , &c. hos. . . wee shall endeuour to know the lord. what can god accept lesse , or a good heart tender lesse than hearty wishes , where strength is wanting to please god in all things ? ▪ let vs by the straitnesse of the commaundement consider whence we are fallen , and see our impotency , and confesse our failings , but not therefore allow our selues in any euill , or venture on any sin which wee might by this circumspection auoid , or remit our endeuour in the respect of all gods commandements . . for such as thinke it sufficient to meane wel in generall ; consider this , that as no master is pleased , if his steward bring him in a generall bill of great sums spent , wherein hee may hide much deceit ; but sets downe no dayes accounts , or weekes bils of parcels : no more in the matter of heauenly treasure , is it enough to hide himselfe in generall good meanings , but in euery particular to auoid deceit and suspition of it . and as it is with a traueller in an vnknowne way , who will not goe at random , nor count it a sufficient direction to bee set eastward or westward , but he will aske euery man of euery towne , and take good heed of euery marke , to passe him from one place to another : so in this our passage to heauen , we must keepe our speciall directions , and walke with god in euery thing , if we wil happily passe vnto heauen . obiect . . but what need such daily and continuall troubling of our selues ? what was the sabbath made for , but for gods seruice ? and wee keepe our church as well as any : but for the weeke-dayes , wee haue callings to follow , and cannot intend such things : and it were better if some of these nice fellowes were more diligent in their calling , as we be . answ. . seeing the rule by which we must walk , is to serue god in holinesse and righteousnesse all our dayes , we haue no liberty to part the weeke betweene god and vs. neither must wee put on holinesse as an holy-day garment , to put it off at night : neither may wee be lesse holy on other daies than on the sabbath : howsoeuer wee must exercise our holinesse in the publike worship of god on that day , and in the priuate worship , and in the personall callings on the other dayes . . hee is a good christian , that keeps a perpetuall sabbath , and is not onely one on the sabbath day . the triall of soundnesse is at home , in the middest of a mans house ; and not at church , where the pharisie is often aboue the publican . . thou hast a calling on the weeke-day , in which thou must sweat and abide who euer thou art ; but thou must not so play the good husband , as to become a worldling . vse the world as not vsing it , as not affecting it : and acknowledge thy special and personall calling to be subordinate to the generall : for in the whole exercise of thy special calling , thou must shew forth thy knowledge , and religious keeping of a good conscience : once diuorce these two , and neuer look for successe on thy labours . obiect . . but this is fitter for ministers and cloistered persons , who haue giuen themselues to continuall deuotion , than for ordinary and common men , who are not acquainted with such nouelties . answ. . if all christians be alike subiect to sinne , al haue need to be continually alike fenced against it . if all haue the same enemies , all had need stand vpon their ground . if one mans heart be as wicked as anothers , euery man had need set a watch round about himselfe . and if any haue more need than other , it is vnlearned and simple persons , who want such means of helping themselues , as learned preachers haue . . as for the nouelty of this circumspect course , wee must needs say it is so to such as are of festus his suit , who thinkes paul learned euen to madnesse , to call him to such strictnesse : or gallio his disciples , act. . who being of no religion , cannot bee at leisure to giue it hearing . but we haue seene it to be no nouelty to the spirit of god , euery where charging it vpon vs : nor to the godly guided by his spirit , who can neither be idle nor vnfruitfull in the worke of the lord. obiect . . i like such as can be so strict , and i could wish so to be ; but then i must part from the pleasure and ioy of my life : for this continuall watch and circumspection is full of melancholy , and vncomfortable : it hinders neighbours from sports and merriments , breakes of good company , and makes the husband and wise often look heauily one vpon another : and besides , i should lose some profits and customers , and wrong my estate by neglecting it . ans. . this is a cleane contrary iudgement to gods spirit : pro. . . her wayes are the wayes of pleasures . gods wisedome , ordering the wayes of man , brings true ioy and pleasure . for , is there no ioy in god , in his word , which was wont to be as sweet , as the hony-combe , nor in the spirit of god , which is called the comforter ? is it such a thing of heauinesse to liue with god ? alas ! what is such an heart made of ! . what delights doe we call men from , but such as are carnall , foolish , perishing , and vnlawfull ; stollen waters so sweet and sauoury to corrupt flesh , the forbidden fruit which a christian should neither touch nor taste , and happy he were if he neuer saw it ? . there is no sorrow in godly life ; but all the sorrow of gods seruants , is , that they cannot bee more godly . lay this for a ground , that god is thy chiefe delight , and no man may be so moderately ioyfull as thou . . for pleasant companionship , thou losest no good company , but exchangest for better : thou hast now fellowship with god , vnion with iesus christ , the inseparable presence of gods blessed spirit , the attendance of the angels , the communion of the saints , the benefit of their prayers , conference , comfort , and example . this is a pleasant thing for brethren in the faith to liue together in vnity . and what true ioy is there in the company of gamesters , drinkers , swearers , riotous or idle persons , who are neuer merry vnlesse they bee mad , and neuer glad but when they haue driuen away the remembrance of god ? . as for the losse of any part of thy estate , trust god on his word : pro. . . in her right hand is length of dayes , and in her left hand , riches and glory . neuer did true piety weaken any mans estate : but godlinesse hath beene the true and constant gaine : this makes a small portion sweet and pretious , and entailes a blessing vpon it , when it passeth into the hands of our posterity after vs. chap. xxxv . markes of a man walking circumspectly . and seeing most men beguile themselues with the goodnes of their present course , and esteem a ciuill life & external honesty , not onely vnblameable enough , but iustifiable and sufficiently commendable ; be it known to them that if they examine not the goodnesse of their course by this doctrine , they are farre from gods approbation , whatsoeuer they may conceiue of themselues . in which examination i will help them with a few notes and signes of a circumspect person , by whose wayes as by a right line they may both see the crookednesse , and at length begin to straiten the obliquity of their owne . . a circumspect man watcheth all occasions for his owne good and aduantage , and if they be offered , slips them not : so a circūspect christian looks round about him , and thinkes it not sufficient to take occasions of grace and well-doing , being offred , but will seeke them . how might euery moment of our liues make vs more stored with grace then other , if we would seeke occasions of good to our selues ? what a rich stocke of grace might we haue attained ? how rich in good workes ? how should we haue furthered our reckoning ? . a circumspect man lookes round about him , and so ordereth his many businesses , as one hinder not the other , but all may goe forward , and so saueth one commodity as another be not lost or lie in hazard : so a circumspect christian casteth his occasions ; as , seeing euery christian duty is enioyned him , he hath respect to all gods commandements . duties of piety shall not iustle out ciuill duties , nor ciuill duties eate out duties of piety ; but as one hand helpes another , so one table shall further the other , one calling forward another : yea , he lookes to the thriuing of all his graces . hee will walke very humbly before god , but so as hee maintaine his ioy in god. his moderation shal not damp his zeale , his zeale shall not out-runne his knowledge . his prouidence shall not lessen his faith , nor his faith destroy his prouidence . his loue with mens persons brings him not into loue with their sinnes , and his hatred of their sinnes , impeacheth not his loue of their persons . his righteousnesse to men hindreth not his mercy , neither doth cruell mercy withstand or thrust down needfull iustice . thus he is busie in maintaining all his graces , all of them being of great vse , and all of them flowing from the same spirit . . a circumspect man will be sure not to disaduantage himselfe by his words , but will speake to his owne profit : so a circumspect christians words make for his owne best aduantage . hee will speake for gods glory , for good men , and good causes . he will be sure to profit himselfe and others with gracious & religious speeches , and be silent where fruitfull speech will not bee heard . exercise to good speeches brings a dexterity and readinesse of well-speaking , to which euery christian is exhorted , col. . . let your speeches be gracious alwayes ▪ and powdred with salt , that yee may know how to answer euery man. . as a wary and circumspect man proues a good husband for the world , so circumspect christians are the best husbands for their soules : such a one hath wisdome and will to increase his estate of grace by euery thing , and thinkes himselfe then truly rich , when hee thriues in the best commodities . he conceiues himselfe rich , not when hee hath things about him to leaue to his heirs , but when hee hath his wealth personally in himselfe , and for himselfe , such wealth as he carries to heauen with him . a circumspect christian will not winne the whole world with the losse of his owne soule , which is nothing but to make his heires happy in his owne eternall misery . a circumspect christian is not so carefull to heape vp gold , as good workes in abundance , and by workes of mercy and loue , hee makes himself bags that wax not old , a treasure in heauen that can neuer faile , where the thiefe commeth not , nor the moth corrupteth , luk. . . a circumspect christian is not so carefull for the soyling , tilling , and sowing of his ground , the mounding of his pasture , the weeding of his field , the pruning of his trees , the feeding of his cattell ; as in fencing the heart against temptation , in sowing the seed of gods word , in weeding of sinne by the roots out of his soule ; in feeding and fostering of grace . here is a good husband for himselfe : hee hath that within himselfe that is better then all without him , and requires more tendance then they all . how improuident then are we in our generall callings , whiles wee take not opportunities of good in publike or priuate , but slip many lessons , sermons , and comforts on the sabbath , and on weeke-dayes ? and whiles wee will not offer a sacrifice of almes , when god sets vp an altar before vs ? how doe our speciall callings eat out our care of the generall , and are all in ciuilities , whiles for the thrift of grace , wee are altogether idle and vnprofitable ? how many vaine and vile speeches , vnfruitfull , vnsauoury , and hurtfull , doe our corrupt hearts send out , according to their owne fulnesse , by swearing , slandering , lying , cursing , and the like ? how bad husbands are men for their soules , whiles they haue not a horse , a pig , a sheepe , yea , scarce a dog about their house , but is more tended , and better prouided for than their soules ? whiles they will scarce let any dunghill lye about their house , so nasty as their soules ? nor any patch of ground so neglected as their owne hearts , that they grow like nettles and brambles , to bee cut vp and cast into the fire ? finis . notes, typically marginal, from the original text notes for div a -e pro. . . and . . eccl. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . esse● . sine pi●s ce●tu●lex murus rebus seruandis par●● est pro. . . iustus fundamentum mundi . sam. . chro. . . king. . kin. . ● pro. . . tota vita christiani ●anctum desiderium est . aug. in ioh. tract . esa. . psa. . , . iosh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pro. . . notes for div a -e strict and accurate walking , not wartanted only , but necessarily enforced in the scriptures ▪ notes for div a -e christian circumspection what it is not . what it is and in what . to circumspect walking foure things required . notes for div a -e true wisedom , what it is . they are wisest men that walke most strictly . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arist. psal. . . prou. . . cor. . phil. . . tim. . . pet. . . such as charge strict walking of sillinesse and folly , do● it with greater folly . luk. ● . notes for div a -e meanes of spirituall wisedome . . acquaintance with the scriptures . ps. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . meditation . . embracing of admonition . sam. . . company of the wise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theorg . notes for div a -e rules of wisedome concerning things of god. . loue god as the chiefest good . rom. . . . purchase christ aboue all gaine . phil. . . 〈…〉 . chuse best things first . luk. . psal. . ▪ feare go● and keepe his commandements . notes for div a -e rules for the mind . . to enlighten it . psa . . cor. . . . to dec● it . rules for the thoughts . . giue god the first thoughts . examin them whence they come and whither they goe . . pul them from the world . if they concerne thy selfe or others , see they be humble . phil. . . . if they concerne sin . be sure it bee to hate it rules for the will. concurrence of our will with gods will. . reuealing . . determining . . prescribing . disposing . sam. . . esa. . . ch. . v. notes for div a -e rules for the conscience . . beware of a blind conscience ioh. . . . doe nothing with a doubting conscience . conscientia nos animae . tertul. . get a good conscience ab●ue all things . . aime at a pure conscience . ioh. . . . keepe diligently the goodnesse and purity of conscien●e by . things . notes for div a -e rules concerning the affections . . giue god the chiefe affections . . affect all other things in god , and for god. . fix them more vpon heauenly things , than earthly . mat. . ver . . . feare euill of sin , more than of suffering . . commiserate the afflicted estate of our brethren . amos . . notes for div a -e rules fo● the speci●l calling . . liue in a lawfull calling . tim. . . shew al● good fait●nesse in 〈◊〉 to god. hab. . deut. . . . to ●ur selues . prou . . . to others . . be not busie in other mens callings . tit. . . in earthly busines carry an heauenly●minde ▪ phil. . . . intend most the most necessary duties of them . notes for div a -e one general rule for all estates , is to think the present estate best for thee . rule for affliction . . god may be as well inioyed in aduersity as prosperity . lay vp strength and comfort aforehand . psal. ▪ . cor. . . rom. . . . in euils of punishment to set vpon euill of sinne . mic. . . . make them no heauier than god hath made them . ●cuius fit patientia . quicquid corgere est nefas . horat. make not too much haste from vnder them . isa. . . esa. . . . obserue both the trials and the fruits . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ sam. . . notes for div a -e rules for prosperity . . consider the danger of it . . be suspicious of thy selfe . has aeterna sa●●●s consequitur d●pes . has aeterna sit●s . — sen. . in thy calme prouide f●r a storme . luk. . . thinke not thy selfe prosperous , if the church of god be not . sam. . . heb. . . . in thy prosperity cast eye on others afflictions . eccles. . . notes for div a -e rules for speeches . . let word● issue from a good foūtaine . mat. . ● . let the matter be choise . . if it concern god , what . . if our neighbour ▪ cor. . ▪ . if our selues . cor. . ▪ . the manner . . sauory . . sincere . . most earnest in things heauenly . . the end of our speech , edification . . the measure . . not too little . psal. . . . not too much . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the season . amos . notes for div a -e motiues to gouern the tongue iam. . . . notes for div a -e rules for our actions in general . . examine what thou art doing . this triall stands ' in . things . . whether good in the matter deu. . esa . . . if good in the manner . act. . , . . if good in circumstances . . if good in the ends . finding the action good , spoil it not ●y 〈◊〉 handling . the right manner of doing a good action in three things . esa. . notes for div a -e rules for workes of mercie . . mercy must proceed from faith and l●ue . ioh. . . . the subiect of mercy . . in generall , all . eccl . . for foure reasons . . in speciall the faithfull . mat. . . . the matter o● mercie . . to the soule . . to the body . . the measure of it , to our a●ility . gal. . , manus pau●●ris , christi gazophy ▪ lacium . . the manner of shewing mercy . . seasonably . . cheerefully . cor. . . . wisely . . constantly . gal. . . . humbly . notes for div a -e rules for workes of iustice . . concerning the ground . . concerning moderation of iustice . notes for div a -e . iust●ce commutatiue . . iustice distributiue . luk. . . iustice promissiue iuramentum non sit vinculum iniquitatis . sam. . con. constā . fiues non seruanda cum haeretic . . iustice retributiu● notes for div a -e rules for necessary actions . ▪ ground . thou wast sent into this world for necessary businesse . luk. . . . for the order ; the most necessary things must bee done first . deficit in necessarijs , qui redundat in superfluis . august . . for the subiect : the most necessary actions of euill men are euill . notes for div a -e . for the meanes . the best action may not bee trust on by euilmeans rom. ▪ . cor. . ▪ act. . . . for the order of the two tables . duties of the first table must be done first . three caueats . mat. . . ma● . . . exo. . notes for div a -e . scope . god must be the end of all our actions . . binding . necessary duties must be ●one , what euer follow . dan. . . notes for div a -e generall rules concerning all indifferents . . the most indifferent 〈◊〉 be by go●s . warrant ▪ ● . l●aue . former by the word . latter by prayer . reas. . the most in 〈◊〉 must be done for god. . the most indifferent must be vsed in loue . not offending others . dan. . . . but building them vp . ▪ the most indifferent must be vsed in sobriety . diuitiae meae sunt , non ego diuitiarum . senec. . for no indifferents forgoe better things thē they : as , . time. . good name . . estate . . vertues . notes for div a -e rules for eating and drinkings . . necessity . . propriety . . measure . affection . . time. . sweetnesse . . communication . . meditation of . things . notes for div a -e rules for sports . ● . matter of them : not , . holy things . . nor vnholy . nemo nisi a●t ebrius a●t insanu● tripudiat . . the manner . . the right ends of sports . . negatiue . . affirmatiue . notes for div a -e rules for apparell . . for the matter . primavestis data est propter vsum , non propter luxum ▪ . the fashion . england the worlds ape . for measure . excesse in apparell a great sin . reason . . the kinds of apparell . . spirituall . . ciuill : thre●fold . . health ▪ . honesty : in decency . distinction . notes for div a -e . ornament . deut. . against looks and long haire in men . against painting of faces and complexions . king. . . notes for div a -e generall rules to carry our selues towards all men . . respect not all alike . . must liue by all , but sort with the best . in al companies do good or take good . reas. . by conuersation actually confute all wickednes . loue euery mans person , no mans sin , ioyne with good conscience , good manners . notes for div a -e . rule brotherly affection . heb. . . psal. . . many things in gods child●ē might draw our eyes vnto them . . rule . faithfull communion . meanes of fruitfull ronuerse . motiues thus to carry our selues in good company . . apology . rule . helpfulnesse . meanes of it . mot●ues to the former duty . notes for div a -e rules of wise walking towards euil men . . auoid al iust causes of scandal . . stop mouths of euill men . . seeke to win them . motiues . sam. . . notes for div a -e rules how to carry our selues towards scorners . . auoid them . . if cast into their company , obserue . rules . notes for div a -e rules how to carry our selues to our enemies . . wisely preuent their plots . decline their fury . . ioin with serpentine wisedome , innocency of doues . . out of their euill draw som● good . hauing receiued wrong from them doe three things . notes for div a -e motiues to the former rules . psal. . . notes for div a -e cant. . . zeph. . . luk. . . psal. . . cor. . ● psal. . ioh. . psal. . notes for div a -e markes of a circumspect walker . gal. . . the confession or declaration of the ministers or pastors which in the united provinces are called remonstrants, concerning the chief points of christian religion confessio sive declaratio sententiae pastorum qui in foederato belgio remonstrantes vocantur super praecipuis articulis religionis christianae. english remonstrantse broederschap. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing t estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the confession or declaration of the ministers or pastors which in the united provinces are called remonstrants, concerning the chief points of christian religion confessio sive declaratio sententiae pastorum qui in foederato belgio remonstrantes vocantur super praecipuis articulis religionis christianae. english remonstrantse broederschap. episcopius, simon, - . taylor, thomas, - . [ ], p. printed for francis smith ..., london : . errata: prelim. p. [ ]. includes bibliographical references. translation of confessio sive declaratio sententiae pastorum qui in foederato belgio remonstrantes vocantur super praecipuis articulis religionis christianae. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic 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review (qc) and xml conversion the confession or declaration of the ministers or pastors , which in the united provinces are called remonstrants , concerning the chief points of christian religion . london , printed for francis smith at the elephant and castle in cornhil near the royal exchange . . the contents of the chapters .     page chap. . of the sacred scripture , and its authority , perfection , and perspicuity . chap. . of the knowledg of the essence of god , or of the divine nature . chap. . of the holy and sacred trinity . chap. . of the knowledg of the works of god. chap. . of the creation of the world , of angels and of men. chap. . of the providence of god , or his preservation and government of things .     page chap. . of the sin and misery of man. chap. . of the work of redemption , and of the person and offices of jesus christ. chap. . of the knowledg of the will of god , revealed in the new-covenant . chap. . of the precepts or commandments of jesus christ in general ; and of faith and repentance , or conversion unto god. chap. . of faith in jesus christ. chap. . of good works in particular , and of the exposition of the decalogue . chap. . of directing and denying of our selves , and bearing of the cross of christ. chap. . of prayer and thanksgiving , and in particular of the lord's prayer . chap. . of special callings , and of the precepts and traditions of men. chap. . of the worship and veneration       page   of jesus christ the only mediator , and of the invocation of saints . chap. . of the benefits and promises of god ; and first of election unto grace , or calling unto faith. chap. . of the promises of god that are performed in this life , to those that are already converted and are believers ; that is , of election unto glory , of adoption , justification , sanctification , and of obsignation or sealing . chap. . of the promises of god pertaining to the life to come , or of the raising again of the dead , and eternal life . chap. . of the divine threatnings and punishments of the wicked , pertaining both unto this life , and unto the life to come : to wit , of reprobation hardening , blinding , and of eternal death and damnation .     page chap. . of the ministry of the word of god , and of the orders of ministers . chap. . of the church of jesus christ , and its marks or notes .   of the marks or notes of a visible church . chap. . of the sacraments , and other sacred rites .   of baptism .   of the sacred supper of the lord.   of other sacred rites , but yet such as are indifferent . chap. . of church discipline . chap. . of synods or councels , and of their manner and use .   the conclusion . errata . page . line . read , are so tied . p. . l. . r. the very said . p. . l. . r. by god for disturbing . p. . l. . for those , r. these . p. . l. . r. use a thing well . p. . l. . r. for such . p. . l. . r. state and relation of each to other . ibid. l. . for of , r. by . p. . l. , . r. no ways sworn to any . p. . l. . r. of any other enemies . p. . l. . r. now long since . p. . l. . for assent , ●r . assert . p. . l. . r. come to . p. . l. . r. both these parts . p. . l. . r. and in whom . p. . l. . r. to forsake . p. . l. , to . r. nor for that thereby , the will of him that is called , is by an irresistible power , or by some omnipotent force ( which is neither more nor less than creation or raising from the dead ) so effectually determined to believe . p . l. . for in , r. to . p. . l. . add after themselves , as coverts of the body and blood of jesus christ. p. . l. . r. as also . p. . l. , , , . unto the word sin , to be expunged , and to read , and also withal there is even in the first place an exact regard to be had of the diversity or difference of sins . p. . l. , . add after brought in , that they be taken away or removed . the preface to the christian reader . there is no doubt , pious reader , but that this declaration of faith , which is published by us , will be liable to the various and different judgements of men : for as every one stands perswaded in his own mind touching both the necessity , profit , form and manner of such-like declarations , so is he like also to pass judgment upon this of ours . there are some , who think we ought to abstain altogether from all confessions or declarations , and judg that they are not only not necessary , nor profitable for the christian weal-publick , but that they are also unlawful , dangerous , and hurtful in the church . there are some , who do not indeed think it altogether unadvised to publish confessions or declarations , much less do they think it unlawful or hurtful ; but they judge they ought to be conceiv'd and framed onely in meer pure scripture-words . there are some , who indeed do not altogether disallow of confessions , though conceiv'd in other than bare scripture-words , but will have them to be so general and brief , that they shall contain and comprehend nothing but what is absolutely and precisely necessary to be known and believed unto salvation . there are , lastly , others far different from these , who judge particular confessions and declarations even of several most minute and small controversies , not only so far profitable , but also necessary , that without them a christian-society can neither have being , nor well-being . the so various , diverse , and differing judgments of all these this our declaration is doubtless like to undergo : and these indeed severally have specious and no● altogether improbable grounds for their opinions whereon they build and relie . those who judg that we ought altogether to abstain from confessions , or declarations , or that they ought not to be conceived but in meer and plain scripture words , ( of which sort of men in this ●ge there are found not a few , otherwise pious and good men ) they , as far as we can gather , pretend for the most part three things for their opinion . . for that by reason of them there is done no ●ight prejudice to the majesty and authority of the scriptures . . for that ●y occasion of them there is mighty dammage and detriment done to the liberty of churches , or conscience and prophe●y . . for that by the same a wide gap is open'd for factions and schisms in the church . and first indeed they think , that by ●his very means the majestie of the scriptures is not a little derogated and detracted from , for that both their sufficiency and perspicuity seem to be suspected and doubted of ; to wit , as if they either did not fully and sufficiently contain all things , that are necessary and profitable for every christian congregation to know , believe , hope and do , or at least did not use those forms of speaking , which do clearly and perspicuously enough express those divine senses or meanings , which are chiefly savingly necessary and available to be believed , but had need of mens phrases and forms , for the right understanding of them , and application and use to make a due difference between truth and falshood . from whence afterward they say it comes to pass , that the authority of the scriptures is more and more weakned , and at length wholly falleth , and is transferred by degrees to those forms of men as either more perfect , or the more clear discoverers of what is right and false . and certainly the experience of many ages seemeth not a little to confirm these mens opinions , in which ( say they ) for the most part it usually fell out , that , after forms of confessions and declarations began to be in esteem , and the said honour to be given to them , as though they did most fully express the hidden and involved sences of the scriptures , and most clearly and plainly propose those things which . are necessarily to be held by the churches of jesus christ , the majesty and authority of the scriptures began by little and little to decline , and the truth as also the necessity of all judgments and opinions pertaining to the business of religion to depend upon those forms ; in so much indeed , that waving and undervaluing the sacred scripture , they appealed unto them as the most certain squares or levels , and unexceptionable rules , and he that swerved but a fingers breadth from them , although moved thereto out of a regard to the scriptures , was without any further proof accused and condemned of heresie . and though at the beginning , and in the very cradles or infancy of forms , as they say , it fell not out , but also over and above by cautions , or restrictions , and protestations , and other ways of that kind , they obviated and withstood the same ; yet in tract of time , by little and little their authority prevailed and increased , and through secret increasings by intervals and degrees it was insensibly established and confirmed ; until at length , having spread its roots deep , it began in a manner to over-top the very scriptures . so by this means in process of time some oecumenical councils , and forms of belief , or general creeds , which were concieved and maintained in them , began to be so highly valued , that a like and equal authority was given to them with the gospels themselves by the most of men . yea further , even those things , that were disputed & determin'd by one single augustine against pelagius , at length in process of time were advanc'd to that dignity and authority , ( and that even among those who otherwise are not wont to set much by the authority of councils and fathers ) that it is enough to condemn any one that teacheth in the church , if his opinion only seem to come near to pelagius . and that it doth commonly so fall out in other questions of faith , and hath fallen out from every age past they do very speciously affirm . in brief , these seem not to complain in vain , that all forms usually do together with their age receive the strength and increases o● too much authority ; and that howsoever often-times they seem not op●nly and manifestly to be advanced and promoted to an unmeasurable greatness , yet they become by degrees not withstanding ( even cautions & protestations to the contrary notwithstanding ) the immutable canons of faith , and at least secundary rules and levels , and that indeed by so secret and imperceptible motions and advances , that they are found of a certain not to come , but to have come , nor to grow , but to have grown to the top of more than humane authority and height of supreme dignity . they suppose also that these forms do mightily endammage and prejudice the liberty of churches , or conscience and prophesie ; for that where they are admitted into the church , it is impossible but that forthwith a tyrannical law be brought in at the back door , so that a man may not think , speak , write , teach , compare and interpret the scriptu●es but according to what they prescribe ; and to call them into doubt , or to contradict them , though modestly , is thought an heinous wickedness . nor do they want their pretence : viz. that the publick peace of the church may be preserved entire , confusion avoided , and liberty turn not into licentiousness : from whence further ( they say ) it comes to pass , that none , ( especially if it be believed that the common-wealth also is interessed therein ) durst either inquire into those formes , and examine the opinions that are contained in them by the standard of truth , or if any one called upon for parts and industry for that end shall inquire into them , and in his judgment find some things to be false , he cannot without apparent danger publish , and discover them for the amendment of others . and that indeed by this means such like forms of confessions and declarations did terminate in most rigid bonds , and more than adamantine fetters , wherewith liberty together with truth are most straitly tied up , and that errour , which is once received and admitted , becomes stable and firm , yea eternal . lastly , they affirm that a large gap is opened by these very confessions and declarations for schisms and separations ; because ( as they have been hitherto used ) they have been the open and publick signs of dissensions , by which , no otherwise then by certain partition-walls , christians , who ought to be most strictly joyned together , and who in very deed agree in the main of saving doctrine , are divided each from other , whilst one indeed saith , i am of paul , another , i am of cephas , another , i am of apollos , another , i am of christ : and every one believeth that the purity of religion , and the hope of immortal life consisteth within his particular congregation : so that whosoever belongeth not thereto , he is almost judged altogether excluded out of heaven and the kingdom of jesus christ. whence it is necessary that there arise and flow , as it were from a continual spring , perpetual and immortal hatreds , and divisions of minds and affections . these for the most part are the chief props , on which the first and second sort rely , and whereby they support their opinion : specious indeed they are , if viewed , at first sight , for that they make shew of no ordinary zeal for the authority of god's word , for liberty of conscience , for the peace and concord of churches : yet such , as if more nearly looked into , have not appeared to us of so great weight , as that for their sakes we should deem our selves bound to desist from our purpose of publishing this declaration of ours . for doubtless they seem not undeservedly to reprove so much the thing it self , as the corruption and abuse of the thing , which ( as a wen to a fair body ) oftentimes is wont to grow and cleave even unto those things , which are best and most sovereignly wholesome in themselves , and through a more sharp viewing of the vice , and otherwise most just hatred of the abuse to be carried and fall unawars even into a detestation of the very thing it self . which that it may be plain , it will be worth our labour to premise some what of the nature , necessity , utility and right use of confessions or declarations . for from thence it will most clearly appear and become manifest , both how greatly they are mistaken , who are wholly averse from them , and reject them one with another , and what is our end and scope in the putting forth of this . as for confessions then , or declararations in general , they are nothing but clear and manifest expositions of our faith propounded and laid down in a certain method , wherein more or fewer , eitheir by word or writing , discover their judgment concerning points of christian religion , and make it known to the christian world , for the clearing up of divine truth , the cutting off calumnies , where with innocent persons are oppressed , and the edifying of churches in true faith and peace . this at length is the proper , true and genuine nature and genius of confessions and declarations , from which we are to make judgment of their true both necessity , and utility , and no ways from the disposition and design of those , who have oftentimes abused confessions and declarations to far other different ends . for those things have not been the faults of the declarations , but of the declarers , and not the uses , but abuses of confessions , and they such as might easily but for our selves be severed from the forms of confessions themselves . that these kind of forms indeed are not precisely and absolutely necessary we willingly grant , and therefore do we not like of their opinion , whom we mention'd in the fourth place , who account them at least for secondary symbols of faith , and who determine or maintain that they are precisely necessary , if not to the being , yet at least to the well-being of a christian church . for where a right and concordant or unanimous understanding of the scriptures hath its place , there simply is no need of other forms of belief , or expressions , but what are in the scriptures themselves : and those forms which are in the scriptures , they are sufficient unto faith and salvation ; and if one bring with him an honest , and docile mind , and studious of divine truth , for the discerning of them , and withall use those means , which he ought to use , and which become a reader earnestly desirous of so great things , they are so clear and perspicuous , that they may and ought at all times abundantly to suffice every christian to draw from thence both for himself and others a most perfect declaration of divine meanings . for verily it cannot be justly doubted , but that those forms and phrases , wherein god himself and our lord jesus christ were pleased long since to express and declare the meanings of their mind to private and ordinary and unlearned men , are also at this day sufficient for us to understand and declare those very same meanings ; since to that end they are no less left of god and delivered by the scripture to us than unto them , that from them we might draw and fetch those things , which concern the worship of god , and our own and others everlasting salvation . from whence it follows , that it is altogether possible , that the church of christ may not only be , but that it may also well be without such like humane forms . in the mean time though such forms are not precisely necessary , yet are they not therefore also to be judged unprofitable , and consequently unlawful and hurtful . for if prophesyings , or interpretings of the scriptures are not unprofitable , yea rather if they be some-times in certain respects necessary , which several teachers and pastours propose in universities and churches , or which otherwise are performed in christian assemblies , when for the informing of the ignorant , the reducing of them that go astray into the right way , the relieving the doubting , and convincing gainsayers , they declare & illustrate the meaning of the scriptures , as far as may be , by familiar and clear & withal usual forms of speaking , be-besides the very express words of the scriture , it cannot verily seem unprofitabe , much less unlawful or hurtful , if more ministers of jesus christ do by mutual consents , joint studies and endeavours , for the greater illustration or clearing up of divine truth , removing of slanders , the edifying of the generality or the most of men , or other holy and pious ends , publickly open and declare their judgment upon the same meanings of scripture , and that in certain composed forms . yea further , if you shall duly consider the matter without affection and prejudice , we shall find that those times may happen , wherein such declarations ought to seem not only profitable , but also very necessary . for i● foul and gross errours , noxious to christian religion and piety , should seize on our age , if necessary heads of belief should be neglected , or be minded but by the by , or those that are not necessary be earnestly urged as necessary , as also profitable doctrines not be distinguished from those that are necessary , as they ought , lastly , if mens consciences shall be bound up by humane inventions or devices , and every thing , though never so , false be palliated and cloathed with scripture words and expressions , there is certainly a necessity laid upon all and every christian , espesially upon pastours of churches , seriously to consider and advise among themselves , by what means they may withstand so many and great evils ; and , if they shall perceive that those blind miserable mortals may profitably and prudently be holpen by a more clear proposal and elucidation or discovery of the divine meanings , than hath been formerly made , as it were by a torch lighted in the dark , unanimously and as it were with joint forces to agree and conspire , how they may discover and set before their eyes those divine senses and meanings in certain forms now long since with profit received and familiar , if peradventure by the help of these they that err may be delivered out of the said deep darkness , and be reduced into the right way of everlasting salvation . in the next place , if it fall out that those , who perform this profitable service to the christian common-wealth , should notwithstanding , as it usually comes to pass , be loaded with calumnies , be soyled with foul and dishonest suspicions , and as it were overwhelmed with a certain deluge of false accusations , as the patrons of all the wicked opinions in the world , who hang out as it were upon new posts old heresies either all or some of them , dig up again out of hell or their grave errours long since condemned , who hold nothing firm , nothing solid in religion , and are divided and severed among themselves by so many and so monstrous opinions , that they may justly seem rather monsters of men , then christians ; who is there who will not think them like to do a work worth their pains , yea that will not think them by some necessity constrained hereunto , by a publick and solemn declaration to obviate so atrocious and enormous slanders , and by an ingenuous confession of their judgment to testifie to the christian world , what and what manner of persons they are in religion , and what in very ●eed they think touching the chief heads of belief , and by this unblamable means , ●s by a bolt & bar firmly set against those ●nfamous revilings and slanders , to vindicate and approve or commend to all good men the integrity of their good ●ame and esteem , and the innocency of their lives ? especially if they see , that , unless they do it , all good men even the best will be estranged from them , the weak will be turned aside from the love of the truth , or else that no light scruples will be cast into their minds , that an occasion will be given to many , in other respects in no wise bad men , to continue in their errours , or to return , as it were to their vomit , to their former filthiness which they had left , that their friends will be withdrawn from all affection of good-will towards them , and violently deparated from their fraternity , that more ●lenteous matter will be ministred to their enemies and foes to calumniatc , and consequently that through the side of their wronged reputation the truth of god will be wounded , and all their labour , ●are , industry and pains , hitherto spent , or further to be spent in the promoting of the same , will be rendred unprofitable and fruitless ? certainly he that i● toucht with any desire of the publick good , any care of the glory of god , an● desire of the truth and peace of th● church , he cannot but believe , and certainly conclude , that in such a case the● is some kind of necessity laid upon those men , if they can with a good conscience and men of highest degree and lowest degree require it , even in conceived form of declarations to purge themseves from those false reports and calumnies , and to testifie to the whole christian world their innocency . nor indeed can it see● sufficient for the washing away of th● said calumnies , if they contain themselves within the meer and bare expressions of the scripture , and deliver their opinions or judgments in so man scripture-words and phrases . for seeing that this very thing is charged up on them as a crime , that under scripture-words they in their bosom cherish their worst meanings , and most prejudicial to the glory of god and the salvation 〈◊〉 men , & that they do upon occasion either readily sought after , or offered by others , disseminate or spread the same , ●hen they perceive it is for their advantage : verily they are reduced to that necessity whether they will or no , as for the glory of the truth of god , the edifying of the weak , and the detection of calumnies , by that means which seems ●est and most profitable , that is , by some publick declaration of their judgment , ●o purge themselves , and to maintain and defend the sincerity of their belief . which things being so , so far is it that confessions , or declarations of faith ought to seem hurtful or unprofitable of themselves , that they are sometimes to be accounted of in the church of jesus christ , for useful vindications of the truth , and ●n a manner necessary remedies of the greatest evils . howbeit because such is either the ●nconsiderateness , or sloth , or malice of the most of men , that those things which of themselves might be useful and pious documents of our duty , or most present remedies of great evils , they suffer them by reason of their additional corruption and abuse , by degrees to become superstitious bands of consciences , and insensibly to degenerate into idols and hurtful poysons , yea often they themselves turn them to the dammage and detriment of the best things ; we ought diligently to beware , and endeavour with the greatest care that may be , to vindicate such forms from all manner of abuse and corruption , and to inculcate and assert at all times their right and true use , which we indeed believe may be commodiously done , if we have always these three things before our eyes , and carefully observe them . first , if in the church there be no authority that is * unquestionable , that is , irrefragable , and beyond all exception , under any title , pretence or show whatsoever , either directly or indirectly , in things pertaining to religion , given to these forms , nor suffered to be given them , to wit , in such sort , as that the consciences of any should be tied , or obliged to the same as rules of faith , either primary or secondary : which indeed that it may be easily provided against , is beyond all doubt if they be only had in that esteem and place , as indeed they ought to be had , to wit , for bare expositions of our belief , or for such forms , which do not define , or determine , what is to be held for true , or false , what is to be believed , or not to be believed , after what manner any thing is to be expressed , or uttered ; but which only may make known and testifie , what they hold for true and false , what they believe , or do not believe , how they express the meanings of their mind , whose own those forms and declarations are . for if they be had in no other account , or greater esteem , there is no danger that their authority ( we say not ) should be equalled , much less be preferred before the scriptures , but that they find not indeed any place , though the lowest in the church . for doubeless , as we have already said before , they will not then be held for squares and rules of faith , whereby truth , or falshood , heresie , or errour may and ought to be known ; and which are published for that end , that by them what is true or false may be known , and discovered or sound ; but only for bare signals and symbols or tokens , which only show and declare , what the authors believed and judged of those and the other articles and meanings of christian religion . and truly if we consult the ancient annals of the church , they who first put forth such symbols , ecclesiastical canons , confessions and declarations , had no other design , aim or end , but thereby to testifie , not what was to be believed , but what they themselves believed ; and that these symbols , &c. should be even instead of watch-towers , to declare & shew to the unwary and imprudent the shelves and quicks of errours that were hurtful to piety and salvation , or also to serve against calumniators , for apologies , whereby every one might understand , how far they were from those errours , blasphemies , and crimes , which through calumny were by men ill-imployed fastened upon them . and certainly if all declarations and confessions had at all times kept within these bounds , they had not indeed at any time , obtained any dictator-like dignity or authority , much less greater than , or equal to the scriptures in the church . wherefore that the church may in the first place alway hold this firm & unalterable , we are to endeavour again and again , and therefore ef●-soon upon all occasions to inculate upon churches , and in the very forms of our confessions and declarations accurately to express , that they indeed ought not to be received for certain jndices or discoverers , much less for judges of the true sences or meanings , viz. of scripture , but only for the indices of those sences or meanings , which the authors thereof have held for true , and that they were published to that end . if that be done , these three abuses will sufficiently and easily be avoided . . none will flee to the said forms , to draw and take from them , as from fountains with a faith void of doubting , those things that are to be believed : and further he will not run unto them in doubtful sences of scripture , as the indices of what is streight and ●rooked : nor try and examine dark and controverted sences by them , as by a touch-stone . . none will be tyed , or suffer himself to be tyed to their meanings upon any other terms , than so far and so long as he himself doth certainly find and is convinced in his conscience , that they accord with the meanings of the scriptures . . in disputations , conferences , examinations or tryals men will never appeal to them , neither will controversies of faith be brought to the anvil thereof ; but they will all wholly without fear or danger be brought to and examined by the word of god alone , as the only rule beyond all exception , and the true form of sound words , which our alone master jesus christ and his apostles have left unto us . and thus indeed there will be nothing , that can justly be desired to detract divine authority from them , and to give it wholly to the sacred scriptures . neither shall we then need to fear , lest idols be made of them to be set up in the church of jesus christ , and placed in equal degree with the scriptures , or honoured with any like honour with them , or lest bands should be knit of them , whereby the consciences of men should be bound ; or lastly lest poysons should be prepared of them , whereby the sincerity of faith might be infected , or the truth of doctrine adulterated . this foundation therefore once rightly laid , and this principle firmly supposed , there will alwaies remain in the church of jesus christ whole and entire a liberty , whereby any one may ( preserving safe the laws of christian modesty , charity and prudence ) without danger inquire into those forms , and without scruple contradict them : that by this means there may be always a manifest difference between them and the word of god , to which alone that priviledg ought to remain sacred and inviolate , that it alone is above and beyond all controversie and contradiction , and that the consciences of believers are to be tyed to it only . and yet is not this liberty to be extended so far , as to turn into a dissolute and irregular licentiousness , whereby every man may unadvisedly , speak what he please . for he as much abuseth liberty , who too much at pleasure loosenth the button thereof , as he who fastneth it too strait . all extreams are to be avoided , and we to sacrifice to moderation , which consisteth in the midst between tyranny and a wild and unbridled licentiousness . therefore prudence and charity are always to be taken into council , which will easily dictate , when and how this liberty may profitably , and without the scandal of the godly , be made use of . it is the part of prudence to weigh things , and to consider fit times and places , wherein this or that opinion either by word or writing may commodiously be proposed . it is the part of charity , to have a regard of persons , that they be not offended or troubled , who ought to be edified . it is not the duty of a prudent and pious man , and one truly charitable , to use promiscously , upon every occasion , with all persons or in all places , when he so thinks fit , the liberty of contradicting , nay nor alwaies & everywhere patiently to bear with all the contradictions of others . there is often a regard to be had both of the things or opinions which are contradicted , and of the persons with whom such contradictions are propounded . for there are some things of so great weight and moment , that they cannot be gain-said without the extream hazard of our salvation . freely to contradict these , or quietly to suffer them to be contradicted by others , would be the farthest from prudence and charity possible . there are some things of that nature , that they may without the dan●er of any mans salvation suffer indeed contradiction , but which yet to contradict is not necessary for the sake of the publick good , and to be contradicted every where and at all times , is not expedient . for not every thing , that is lawful , is presently also expedient and edifying . very often the weakness of others ought to give law to our liberty : and not seldom also the importuneness of others , who have an itch after or unto variances , ●rablings , and contradictions , and are pleased with the opportunity of strife & contention upon every occasion . to the one we must not give occasion of offence , lest they fall : from the other we must withhold all encouragements , lest they hurt themselves and others . for in this manner we ought alwaies to shun all endangerings of the faithful , especially of the weak , lest we abuse our liberty to the destruction of any one , but use it aright and to the edification of all . but in things not altogether necessary , and amongst those , whom the scripture calleth perfect , and who have their sences exercised in the scriptures to discern between what is true and false , or who are more then ordinarily desirous of truth that is more abstruse , this liberty may alwaies have or take place without offence or danger . for their industry indeed i● sharpned by moderate contradictions , which are as it were the whetstones of truth , and from which , as from the striking or beating offlints against each other this fruit is drawn or produced , that either they see clearly that errour that formerly lay hid , or are more solidly confirmed in the truth they hold . which fruit cannot but afterward redound unto the whole church , and that to the eminent promoting of truth and the glory of gods name . but to digladiate or strive with gain-sayings before the people out of the pulpit , and to desire or endeavour by the vellications or twitchings of publick forms , and ob●rectations or back-bitings out of the desk or pue , to make a tumult among the rude common people , or by publick writings to traduce and contumeliously to provoke and inveigh against others , would be next unto madness , and most scandalous and dangerous . nor indeed can the knowledge of an unnecessary truth ever do so much good , as the importune and immmodest inculcating or ●rging thereof may do harm and prejudice both publickly and privately . and thus far concerning the first caution diligently to be observed in confessions . the second thing that is to be observed as to the right use of forms , flows from the first : if to wit there be not contrived of such forms of confessions and declarations certain spiritual bonds , stocks and fetters , whereunto the consciences , tongues and pens of the declarers be not so tied and fastned , that none may recede from the phrases thereof , manner of speaking , order , method , &c. but that he is also forthwith suspected and accused of heterodoxie , who is found to expound the divine scripture , and sentiments of his own mind , in other expressions or other order or method , then what are expressed in them , i. e. in those forms of confessions . for by this means that liberty , which so long as the truth of the sences or meanings themselves remain safe , ought to continue whole and entire to all believers in their expounding the scriptures , as they shall judg meet , for the greatest furtherance of the truth , and edifying of churches , i● not only cast out of doors and banished out of the church , but also the authority of the word of god is secretly and a● it were by mines supplanted and overthrown by the same . for it can hardly otherwise be , but that where the expressions of such forms begin to be of mor● account than those of the word of god it self , there the authority of the word of god should by degrees grow vile , and sin● in estimation beneath those forms . and indeed if we will but mind it , the chief and haply first step , whereby human● forms ascended to the height of an usurped authority and majesty almost divine , was this , that at the first they at tributed to the phrases , words , order and method thereof more than was meet ; a if in them all sences to be believed , hoped and practised , were more clearly briefly and substantially exprest , tha● in those which we meet with in the scriptures . for from hence hath the esteem of them by little and little been encreased , and that of the scriptures lessened : insomuch that according to the words , phrases , yea almost syllables and letters of the said forms , and according to the method and peculiar order of the same they began to determine and declare touching the truth and falseness of almost all opinions and meanings ; as if that could not be true , which did not exactly and in every thing agree with them , and as if he could not be free from herisie , or at least from errour and falshood , who should ( though never so modestly ) contradict them , or go but a straws breadth from them , yea that should not almost swear unto the words thereof . the which pernicious abuse , and so manifest a corruption and inconvenience to withstand and prevent , we ought at all times earnestly and almost only to inculate or repeat , that such forms of declarations are not made for that end for to teach , that the sences or meanings of christian religion may or ought most commodiously to be expressed in this order , in this method , in these phrases or manners of speaking , and not in others ; but that in or by them they may be expressed rightly and commodiously enough , or that in the judgment of those very men that make such confessions , they are very exactly and truly contained in them . for so to use them will not be a matter of absolute necessity , but of meer liberty ; and he that useth them , will indeed do well , and yet he will not be judged to do ill that useth them not , especially if he receive the sum of saving doctrine delivered in them , and do not condemn those who in this point dissent . the third thing , which flows from those things that have been already spoken of , necessary unto the right use of forms , is this , that these forms be not at any time held for limits and bounds , within which religion and the saving knowledg of god is believed in such manner to consist , as if they , who cannot in conscience assent to them or give their voice for them , were therefore excluded from salvation , and shut out of the kingdom of heaven . far be that from us , who firmly believe that christians may unwittingly err in many things without the loss of salvation , and who judg that there are very few things , that are precisely necessary to be known and believed for the obtaining eternal life . wherefore that we may demonstrate that this proud cruelty is exceeding far from us , we do openly shew and declare , that forms of confessions and declarations are to be had in no other respect or account , than for certain ensigns and standards set up whereby they declare , who set them fo●th , that they judg , that those sences , which are contained in those forms , do come very near the truth , and therefore , unless they were taught better , do heartily desire and wish , that all others that are desirous of truth and peace would embrace them , not indeed properly for this end , that so at length they might be saved , but that they might withdraw themselves from the danger of erring to the greatest distance may be . for neither ought it to seem enough to a christian , to make towards eternal salvation by every means and in every way whatsoever : the safest and surest is to be chosen , except haply a just fear of some greater danger or scandal in the church hinder the same . for the good of eternal hapiness and of an immortal life ought to be of so great price with him , that he ought to hate and carefully to shun all dangers , which may turn away , or withdraw his mind from imbracing the same . nor hath he any reason to fear , that he doth therefore abet and patronize schisme , which the apostle calleth a work of the flesh . for if he haply depart from some congregations to others , he doth not forthwith contemn those , which he leaveth , or judg them as excluded from the hope of salvation , but only goes from those that are more impure to those that are more pure , that he may shew , that he hath a care and tender regard of every truth any ways serving to his own salvation , and approve his conscience unto god and our lord jesus christ. nevertheless in the mean while he does his endeavour sedulously to maintain peace and concord with all that are truly pious , as fa● as is possible , and to testifie his moderation , or * aequanimity , to all that are good . and indeed if forms of confessions and declarations be drawn up with these bounds and as it were sacred limits o● their right use , they will be judged no● only not unlawful or hurtful , but on th● contrary most peofitable and wholsome to the christian common-wealth , yea and also sometimes necessary . from whence , they who would have them not only not necessary , but unprofitable , and consequently unlawful and hurtful , are worthy to be thought to cast an uncivil reproach upon them . for so far are they ●f themselves from derogating any thing from the majesty of the scriptures , that is , from their perfection and clearness , that on the contrary the true authority thereof is no less confirmed and established by them , than by prophesyings , or expositions of the scriptures . for seeing their truth , both as to their sence , manner of expression , and method , is to be asserted and maintained from the scriptures themselves , yea seeing the said very ●orms do profess , that all and every one may and ought freely to do the same , and consequently do remit or send us back from themselves to the scriptures , and expresly command us to appeal to them alone in all controversies whatsoever , certainly they ought not to be thought to confer unto the shaking or subverting , but on the contrary to the establishing of the authority of the scriptures . nor do they in the least prejudice the liberty of churches , since none is precisely bound unto them , yea seeing it is freely granted to every one to try them by the standard of the word of god ; lastly , seeing every one may without danger or fear contradict them sobeit onely there be a careful regard had of prudence , charity and modesty . nor indeed do they open any gap to schisms and separations . for neither is he to be thought to make a schism , that joyneth himself to those assemblies , wherein he seeth greater purity of doctrine , and holiness of life to flourish and thrive , sobeit he do not proudly dispise other assemblies , and forthwith judg them excluded out of heaven , or from the hope of eternal life , whom he sees somewhat more estranged from his own society . for christian peace and concord may continue entire , yea and also ought , amongst congregations divided and distinguished in or by opinions , so that the fault be not in us , that all those , who hitherto hold all things necessary to salvation , and do not obstinately press doctrines or opinions prejudicial to godliness , do not agree together , and imbrace each other with mutual charity and brotherly love in the lord jesus . but if we hinder those churches from growing together and being consolidated into one body , which might and ought to grow and be consolidated together , or if being united and joyned together , we unnecessarily divide them , and separate them into parties , then indeed make we our selves guilty of schism , and deserve to be impeached with god of disturbing peace and concord : which is so true , that the apostle seems noless to make or prove them guilty of schism , who gloried that they were of christ , no less , i say , at least , than others , who said that they were of paul , or of apollos , or cephas , for that those despised these in comparison of themselves , and did as it were think it scorn that they should be compared with them , yea did reject them as it were strangers from christ. insomuch that the desire of truth , though the best and wholsomest , doth not excuse any man from the crime of schism , at least before god himself , unless it be accompanied with a true love of peace and concord , and an endeavour after mutual good will. for of so great price with god is the true peace and concord of his church , that he is even displeased with a seditious truth , or a schismatical and turbulent manner of propagating the same . and yet we deny not , but that it may and doth usually sometimes fall out , that in tract of time those like forms obtain greater veneration and honour than is meet , and at length , unless there be diligent provision made aforehand , and the growing evil sedulously looked unto or bewared of , do very easily degenerate into idols and bands of conscience and ensigns or badges of schism : yet because all this is wont to fall out by accident , we must not from thence make judgment of them : seeing that is not the fault of the forms themselves , but of those , who according to the preposterous diligence , or rather malice of their own disposition , do upon occasion abuse them ; and seeing the true value of things is not to be taken from the right or perverse and ill use of them . for he that is evil and imprudent may sometimes abuse in the worst sort the very best things , as on the contrary , a good and prudent man may use well a thing that is evil and hurtful in it selfe , and improve it for a wholsome remedy at some turns . furthermore in the next place , it hardly falleth out , but that , if such forms of declarations be not sometimes set forth , a wide gap is opened unto other miscarriages and inconveniences , if not more grievous , yet at least alike and equal , and a way is easily pav'd unto a dissolute licentiousness of foolishly venting every thing , at least no better than tyranny : lastly seeing by that means , which we have spoken of , we may timously withstand those miscarriages and inconveniencies , which some think will arise from thence . for if those , who have thought meet to set forth confessions and declarations of their belief , had always kept within the said use of them , they had never had place given them for their excessive authority in the church . but after that an exact account ceased to be had thereof , their authority began by little and little , and as it were by degrees to be advanced , insomuch that the consciences , eyes , tongues and pens of men became to depend on them , as upon certain standards , and undoubted rules of faith. whence afterward it came to pass , that some by means of them , as it were by certain letters of heraulds at arms , have denounced war against all other congregations , and that they might have no hope of reconcilement left them , the assemblies of christians thereby have been divided and separated one from another , even as empires heretofore by boundaries , and enemies camps by trenches and bulwarks . lastly , which is the utmost line of tyranny , that they have punished those , who did contradict these forms with force and sword , and that with so great a zeal and heat , yea fury , that , when prophane persons , ungodly , dispisers of the scriptures and atheists are upon very easy terms pardoned , these alone are destined to prisons , racks , wheels , gallowses , crosses , flames , and all the most exquisite punishments and torments imaginable , and all for this only end , that the authority of these forms may be freed from contradiction , and vindicated from contempt , and by that means forsooth the outward peace of the church , and quiet of the common-wealth may be preserv'd undisturb'd . the which way of procedure , as it ought most justly to be hated and abominated of all christians , so hath it all along exceedingly disliked us , who ●ndeed religiously fear to give or grant to any writings , decrees or ordinances of men any authority whatever either directive or coactive in matters relating to faith and conscience , or to suffer the same to be given by others . from hence , pious reader , thou ●●ilt easily understand , what was our end and aim , which we propounded to our selves in setting forth this declaration . indeed , the very same we said before , and none other . for this declaration is not put forth to that intent , that thereby a new snare of consciences should be prepared , or a constant square and rule of faith and doctrine prescribed to any , to wit , which should absolutely bind the consciences of men before god , and therefore none should depart from it even in the least , to wit , neither in matter nor in words , nay nor in method or manner of teaching . far be so proud a vanity from us , who know that this honour agreeth not with any writings of men , how accurate soever , and diligently , and long and much considered , but only with the word of god contained in the holy scriptures ; and who both know that from the abuse of such writings , which is too frequent and too common , new schisms , sects , condemnations , persecutions , and other scandals of that kind have more often arisen , and do seriously bewail the same . and this was our principal aim , to satisfie the often earnest requests of those , who judged that we owed this service both to the church and common-wealth , and indeed for to promote the publick good , that is , both for the more ample illustrating the truth of god , and for the the more happy procuring and on every side propagating of peace in them both . another end is , that we might by this means the more commodiously vindicate the truth of our opinions and our innocency against the inique accusations of those , who when as themselves hold grievous and very hurtful errours , among others , that in the first place concerning fatal predestination , and other points annext thereto , ( as also concerning the killing of hereticks ) yet will be thought the only orthodox men , and the altogether pure reformed , and stick not to fasten upon us not only errours , but also heresies and blaspemies , yea who while themselves exercise new dominion in the church , and do not only cause schisms and sects , but do also every where raise up direful persecutions and banishments against harmless men , do nevertheless complain of us ( whom having in part indeed cited in their conventicle of dort , they very lately condemned , yet unheard , and without making our defence ) more than calumniously as of the true authors forsooth of all the scandals and disturbances , that have been hitherto made in the belgick churches . for the fuller conviction therefore of these men , before god and the whole christian world , of their manifest calumnie , and manifold injustice hitherto used against us , and withal for the truer information of all that are pious , and lovers or studious of the truth of god and the churches peace , we have thought not without weighty and just cause , that we were bound to set forth this publick and unanimous declaration of our judgment touching almost the whole christian religion . in the sraming indeed whereof we have first of all diligently endeavoured , that there might not be omitted therein any opinion or doctrine , either necessary , or very useful , and that there might not be any thing , either false , or confused , or lastly any thing idle and superfluous contained in the same . but that it might comprehend in it the very form of sound , or rather of healing words , which abundantly express unto us christian faith and piety , both briefly and plainly , and no less methodically , and as it were in a brief survey hold forth the whole thereof to be viewed of all : and that by the unanimous consent of all the brethren , ( not so much as excepting those who are held shut up in goals ) all which jointly and severally diligently read it before , and in the fear of the lord examined it by the rule of the holy scripture , as far as they might by reason of the iniquity of the times , and at length with one heart and one mouth did all approve of it . and indeed we have called it not only a confession of our faith , but also a declaration of our mind and judgment , for that such a declaration promiseth somewhat more full and pregnant , than a bare confession of faith alone doth : for indeed we were willing to satisfie the hope and expectation of those , who desired a more copious , full , and clear exposition or unfolding of our judgment concerning for the most part all the articles of the christian religion : and withal also to put a bolt upon the mouth of those , who having nothing justly to carp at in us , would perswade the people , that we would never agree together upon any common , clear and uniform judgment touching the chief heads of religion : that we did conceal some things , of which we were ashamed to give our judgment in publick , and that they were such , which did overthrow the very chief heads , and as it were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the tenths or chief of the spoils of christianity : or if we did sometimes also publish or utter these , that we did hide and cover them , by obscure doubtful and uncertain expressions , or some general and deceitful coverings of words . this false accusation of theirs , although long since elsewhere often detected and sufficiently refuted by us , yet had we rather obviate it even by a publick and general declaration of our belief , than by other means more lyable to calumnie . so secure is a good conscience and the confidence of a good cause , which we have thought worth our while , even upon this occasion publickly to declare . and this among others was a cause , why we conceived or framed it not in meer scripture-words , lest we should indeed nourish that suspition , to wit , that we sought lurking holes , and hid , as some indeed think , mischievous and prophane meanings under an equivocal covering of the words of the sacred scripture : and that we might by this means cut off all new matter of calumniating from those , whose solemn study and chief labour it is to blu● and stain , under any pretence or colour whatsoever , the credit and good name of the remonstrants with heinous reproaches , or at least with sinister suspicions . as to thorny and too subtile questions , which are proper to your universities and schools , and which neither advantage the knower , nor prejudice the ignorant , we have purposedly waved them , leaving them to idle and to curious wits , and which are troubled with an incurable evil habit of disputing , to whom it is matter of pleasure to make shew of their acuteness ; and from this kind of paste , made to comfort the stomach with , to seek or purchase to themselves the petty garland of victory . we have bestowed our time and service on that truth alone , which is according to godliness , and indeed in conjunction with an ingenuous and open simplicity , the which even the unlearned may understand , and the learned ought not to disdain . lastly , we have thought it best and safest , to keep within the bounds of things necessary , and in our judgment profitable , waving and passing all other things of set purpose , and that indeed the more commodiously to avoid both the extreams , towit , the excess , and the defect . for neither do we like their opinion , who will have nothing contained in consessions and declarations , but what is precisely necessary to be known and believed . we have thought it meet to have a regard o● those things that are profitable also , especially of those , which in this kind excel the rest , and as it were lead and guide the family . for these , like spurs and goads , mightily excite and put forward the will , the more freely and cheerfully to mind and endeavour after a love and observation of those things that are necessary . from hence wee se it sometimes come to pass , that some things , which are not indeed precisely necessary to salvation , do nevertheless draw after them strong motions of minds , and do strongly incline and bow by their weight our affections and whole will to this side or part or to the other , so that he who sets his foot less aright , or less firmly in them , is upon a light occasion put by the staydness of a right mind , and easily like a restless wave , driven this way and that way . wherefore although it be not absolutely necessary for all to know them , yet to be willing not to know , or sometimes to be simply ignorant of them , is dangerous , and often times very hurtful . and we have directed all things to the practice of christian piety . for we believe that true divinity is meerly practical , and not either simply , or for its greatest or chiefer part speculative , and therefore whatever things are delivered therein , ought to be referred thither only , that a man may be the more strongly and fitly inflam'd and encouraged to a diligent performauce of his duty , and keeping of the commandments of jesus christ. for it is a dry , decayed , barren , and consequently spurious divinity , which consists within the bounds of an empty speculation , and meer contemplation , and which , after it hath a long time greatly wearyed the diligence of every the most vigilant , and with pain exercised his wit only , doth not yet reach to his will , and beget therein a due obedience unto god ; and therefore worketh not in us a true and saving knowledg of god and christ. for he that saith , that he knows god , and 〈◊〉 keepeth not his commandments , he is a lyer , and the truth is not in him . the first therefore and chiefest praise of theologie consists in this , that it bows the heart of man unto an obedience toward god , and so inclines or bends that part of us , which god hath endowed with a natural liberty , and made as it were to be at its own pleasure and dispose , that it do again of its own accord subject it self wholly unto god , and abandoning the former abuse of its own liberty , doth only follow the ducture of the will of god. all other things , unless they be directed to this mark , are before god vain and frivolous , and of themselves of the least price , and consequently in a manner nothing to be esteemed . the knowledg therefore of them , is neither necessary , nor profitable farther , than so far as it may and is wont to serve unto this principal scope or design . for this very cause also , those things which pertain to the five articles , as they call them , to wit of predestination , and the heads annext thereto , we have somewhat more largely expounded them , and here and there diligently intermingled with other things . for if there be any articles of our faith , which are very profitable , and in a manner absolutely necessary unto practice , or for the inculcating and begetting in us an observation or keeping of the commands of jesus christ , these at least are to be accounted such . for these are every where and diversly scattered or spread abroad through out the whole body of divinity , as certain nourishments , yea as it were sinews , small strings , arteries and veins , whereby our spirit is effectually moved unto the exercise of piety , and kept , nourished and cherished , yea continually carryed and put forward in the same : and so consequently strongly engaged unto a continual progress therein . which also was the cause , why we have every where here and there , where the matter so required , with reasons also added , openly rejected the contrary articles unhappily established in the synod of dort , as some unhappy cockle-weed and tares that are very hurtful to true piety and holiness , yea as the foul blots and spots of the christian religion , which all pious people ought no otherwise to detest , then botches and imposthumes , wholy sucking up the whole juice , bloud and vigour of goodness and honesty , and drawing them out of our souls , to nourish themselves . for there is nothing so much an enemy to religion , as that fictitious fate of predestination , and unavoidable necessity of obeying and offending . we had yet another cause of this our doing , to wit , that by this means we might testifie and declare to the whole christian world , how just and weighty causes moved us , why we impugned their opinion , who obstinately and stiffly urged the said fatal predestination , as the chief basis , as indeed it is , or * pillar , and ground of their religion , and refused to tolerate in our netherlands their brethren that dissent with them about the same , to wit , because , if indeed it be considered by its self and according to its genuine disposition and tendency , we saw that it was greatly hurtful to religion and piety : and then that we might leave it to all godly men to judg , whether we any way deserved , upon that account to be so unworthily and ignominiously dealt with by the synod of dort , to be dismist with reproach , to be put out of our places , to be taken and violently haled from our churches , though never so much against their wills ; and furthermore afterward by the most illustrious lords , the lord , states general , which were but a little before every where after an unusual manner for a great part altered and changed , to be cast out of our country , and banished for ever , for that , being moved only with religion and conscience , we could not promise , that we would keep in everlasting silence that our opinion , and that we would no where , whether privately or publickly , whether directly or indirectly , whether upon occasion sought , or offered , disseminate the same , or inculcate it upon our churches ; being in other respects ready to perform and discharge all the duties of good citizens and subjects together with our country-men : concerning both which proceedings , both ecclesiastical and civil , no doubt but god and his church in their due time will judg far otherwise , than our adversaries desire or expect . lastly , we have no where added to this our confession the direful anathema's , i. e. cursings of mens persons , and that ( a sorrow it is to speak it ) too thread-bare worn , damnamus , we condemn ; but have every-where only barely , or simply spoken our opinion or mind , or with a moderate rejecting of certain errours added thereunto : not that we religiously fear , to denounce an anathema there , where the holy spirit of god goeth before us by his own example . for with the apostle paul , we doubt not to bid anathema to angels and men , if they preach any other gospel than what hath been preached : yea further with the same , we bid anathema maran-ath● unto all that love not the lord jesus christ , that is , to ungodly , prophane and atheistical persons . but where we have not the spirit of god going before us , there we upon good right demu●● and with-hold our assent , and do both beg and grant pardon by course , remembring that , which our saviour adviseth us ; judg not , that ye be not judged : and which the apostle , judg not any thing before the time , untill the lord come , who will bring to light the hidden things of darkness , and make manifest the councils of mens hearts , and then shall every man have praise of god. hence we do not easily denounce an anathema to him , who we believe is held with a pure meer errour , if he be otherwise pious , fearing god , and studious of a good conscience and divine truth ; that is , if he seem to us to love the lord jesus , and highly to prize his gospel , by which alone he is willing to maintain his errour , through which he ignorantly errs . for we know , how ready a matter it is , in so great a multitude of opinions , so great a company of those that err , so great a variety of wits or dispositions , so great a plenty of hinderances and scruples , so great weakness of judgments , in such to slip and err : and how easy it is by arguments true in appearance to be deceived , and mistaken : how harmless also it is in it self to err and to mistake in many things : how great also clemency and kindness god is like to use towards such as simply err , who pardoneth and remitteth even willful sins themselves to those that repent , and how aliene or far from the gentle and meek disposition of our lord jesus it is , not to pittie those that stray : lastly how sad and tragical disturbances that both rash and proud confidence of condemning hath at all times occasioned and made . for anathema's are wont to provoke anathema's , and where this chance is once cast , all 's past , and there is an end of all hope of remedy . for the direful hatreds of parties suceed , and the reins of hatreds being let loose , they commonly at length with deadly and spiteful minds rush upon the slaughtering and butchering of one another , and the last fruit of these condemnings and anathematizings is , an everlasting despair of cure . that we might therefore avoid these mischiefs , we have carefully and purposely forborn anathema's , deeming it sufficient ingenuously to have spoken the truth , and to have shewed the errour : leaving in the mean time unto others a free judgment touching every errour , and the greatness of the errour , but chiefly to him , who alone judgeth righteously , and searcheth the hearts and reins of men. we have already sufficiently sacrificed to unseasonable anathema's , and to those direful forms of sentencing to punishment each other : we condemn , we execrate and curse , &c. it is now time , that we sacrifice to christian concord , meekness and charity . after so many sad and dismal cursings , whereby on every side the fiercen●is of hatreds and mortal fallings out hath been irritated and exasperated , let us lay aside such enemy-like and exulcerated minds , and by gentleness , by long-suffering , by kindness , by the holy spirit of christ , by love unfeigned , by the word of truth , by the power of god , by the armour of righteousness , on the right hand , and on the left , after the example of our lord jesus christ , and of his apostles , let us fight against errours , that to our utmost power we may save those that err , and deliver them out of the danger of eternal perdition . let us not be many masters : for one is our master : let us assent to or approve of the wholsome words of our lord jesus christ , and that doctrine which is according to godliness : let us shun vain questions , and strifes of words , from which arise envy , strife , railings , evil surmisings , perverse disputings of men of corrupt minds , and destitute of the truth , supposing that gain is godliness . let not us condemn , or shut out of the communion of the church those that christ doth not condemn , nor shut out of his kingdom . again , let us not become the servants of men , but withal neither let us be lords over the faith of others . let our moderation appear unto all , and in modesty and mutual charity bear with one another , being certainly perswaded , that none is lightly to be condemned , or blotted out of the register of christians , that holds fast his faith in christ , and in hope of the good things promised by him , doth seek from the heart to obey his commands , though in the mean time he err in many things , that in some sort or other concern religion : the which holy and worthily to be praised moderation or equanimity , when the best and greatest god shall have inspired the hearts either of all , or at least of the most of those , who bear rule in churches and commonwealths with , then at length the truth of the gospel will every where flourish , and an holy peace in the lord , and concord will set up a settled place of abode among all that are truly godly . the which that it may shortly come to pass in the whole world , especially in the christian , but most of all in the reformed , we humbly beseech of god through jesus christ in spirit and truth . these things thus premised , we shall now come directly to the heads of our declaration , as those which we would have alwayes joyned by an indissoluble tye with this very preface . the confession or declaration of the ministers or pastours , which in the united provinces are called remonstrants , concerning the chief points of christian religion . chap. i. of the sacred scripture , and its authority , perfection , and perspicuity . i. whosoever desireth to worship god aright , and certainly and undoubtedly to be everlastingly saved , he must of necessity first of all * believe , that god is , and that he is a bounteous rewarder of those that seek him : and therefore must conform himself according to that rule and square , which it is † undoubtedly manifest was delivered , and prescribed by the true god himself , the supream law-giver , and established upon the promise of eternal life . . that god is , ‖ and that he hath at sundry times , and in divers manners spoken in times past unto the fathers by the prophets ; and that he hath at length in the last times most fully declared and manifested his last will by his only-begotten son , hath been a thing confirmed by * so many and great proofs , signs , wonders , mighty deeds or works , gifts or distributions of the holy ghost , and other wonderful effects , and certain events of several prophesies , and testimonies of men worthy of belief , that any more certain , more substantial , and more compleat cannot be given , or justly desired . . the whole declaration of the divine will , which pertaineth unto religion , is contained in the books of the old and new testaments , and indeed authentically only in those , which are called canonical , or which it can upon no just ground be doubted , but that they were written or approved of by those men , † who were inspired with , and instructed and guided by gods holy spirit : such as in the old testament , are ‖ the five books of moses , the book of joshua , judges , ruth , the two books of samuel , two of the kings , two of the chronicles , ( or paralipomena , i. c. things omitted or past by ) esdras , nehemiah , ehster , also job , the psalmes of david , the proverbs , ecclesiastes , the song of songs , the four greater prophets , to wit , esaias , jeremiah , with his lamentations , ezekiel , and daniel : the twelve lesser prophets , to wit , hosea , joel , amos , obadiah , jonah , micah , nahum , habakkuk , zephaniah , haggai , zechariah , and malachi . . in the new testament there are the four evangelists , * matthew , mark , luke , and john ; the acts of the apostles ; the epistles of paul , to wit , † to the romans , the former and latter to the corinthians , to the galatians , to the ephesians , to the philippians , to the colossians , to the thessalonians two , two to timothy , to titus , to philemon ; also the epistle to the hebrews ; one epistle of james , ‖ two of peter , of john three , of jude one : lastly the * revelation . . that all the said books were written or approved of by men divine , and not to be excepted against , hath in former times been clearly found and proved by so many , and so certain and evident testimonies and proofs , that there can nothing further justly or reasonably be desired . for though at sometimes there hath been made some doubt of some few of them , towit , whether they were penn'd or approved of by those very authours whose names they bear , yet at length the matter being more narrowly examined , and the truth searcht into , it hath been abundantly evicted , that they were in deed and in truth penn'd or approved of by divine men , and those whose authority was infallible , and credit undoubted of with all believers . . besides the said books of the old-testament , there are others also , which have been now long since had in great esteem with many , commonly called apochryphal , the which although they are not of ●orce to confirm doctrines of faith , yet may they ( though some more , some less ) profitably be , and are usually read for the proficiency of faith and life ; such as are tobie , judith , baruch , wisdom , ecclesiasticus , the third and fourth of esdras , three books of the maccabees , and certain additions unto esther and daniel , which are commonly known . . that the doctrine contained in the books of the new-testament ( by which also the truth and dignity of the old testament is abundantly establshed and confirmed ) is altogether true and divine , is not only clear and evident from its being written or allowed of by the said divine men , we named before , and its being delivered by them unto the churches ; nor from its being confirm'd and establisht or ratified by ‖ divers and innumerable miracles and mighty deeds , signs and prodigies , exceeding all humane and angelical wisdom and power , and furthermore by the * glorious resurrection from the dead of the first author of it , even our lord jesus christ , and his exaltation asserted by many irrefragable testimonies and proofs ; but also even chiefly from its containing precepts so transcendently † perfect , righteous , just and holy , that any more perfect , just , equal , and holy cannot be devised or thought of ; and promises ‖ so exceeding great , rich and precious , that neither the mind of men , nor angels can conceive of any more excellent , more divine and worthy of god. to which the admirable * force and efficacy of the doctrine it self addeth no small weight , towit , that it , although such an enemy and so ungrateful to the slesh , was by a very few apostles , and they plain , simple , weak men , men most aliene or free from not only the crime , but also the very suspicion of all simulation and forgery ; men advantaged by no helps of worldly eloquence , of no renown upon any accounts of humane authority ; without force , without arms , only by the perswasion of reasons and arguments , and demonstration of the spirit ; withal by men armed meerly with innocency , sanctity of life and patience , in a very short time , in all places , ( though the whole kingdom of satan and all the world almost made resistance and head against it ) was wonderfully disseminated , and so spread it self far and wide on every side into all quarters , that innumerablemy riads of men , of all ranks , orders , and conditions , not only of ignorant or private men , but of the most learned and wise not a few , leaving their ancient and countrey-rites and religions , in which they were born and bred , without any hope of any earthly advantage ( nay but rather with a certain expectation of afflictions , ignominy and all manner of dangers and miseries ) did most constantly adhere and cleave thereunto : yea so far did the force hereof prevail , that all other religions else , although every where establisht by humane power and force , the jewish only excepted , because that was of god , did almost wholly vanish , and became extinct at the rising brightness of the same . . and although indeed the primitive church , which was in the apostles days , might most certainly know , and undoubtedly also did know , that these † books were written , or at least approved of by the apostles ; and delivered as it were from hand to hand the knowledg hereof unto us , and deposited or left the same with us as a certain pledg in trust ▪ yet do we not therefore hold these books for true and divine , because the primitive church hath by its uncontrollable judgment judged them true , or that they contain in them divine sences or meanings , and hath by its infallible authority decreed , that they be held or accounted for such . for first , it was not necessary that the church by its judgment should define , and by its authority determine , that those books , which were written or approved of by the apostles , were true and divine , or of god , or no ▪ for that , both before , and without all such manner of judgment , was altogether certain and undoubted of by all christians both in general and particular : insomuch that assoon as any one of them knew , that any thing was written or approved of by the apostles , he might even ‖ thereby , and of right ought to know , that the same was true and of god or divine , and needed not any other judgment in the case . in the next place , neither indeed could such a judgment of the church suffice ; seeing no man can be certain , no not so much as probably , of the being of any church , unto which such an authority is said to belong , except he be first assured , that those books , wherein the said authority is said to be given or assigned to the church , are true & divine : and seeing he cannot know and determine for certain , that any church is the true church of christ , * if he be not already undoubtedly sure and certain before , that , whatsoever is contained in the said books , the same is true and from god : for by vertue of that very faith or belief , whereby the church embraceth or receiveth that as true , she her self finally obtains and hath her being a true church . and if indeed such an authority as this agrees not with the very first primitive church it self ; much less ought we to believe , that it belongs to any church at this day , or any indeed succeeding that first and primitive one . . the doctrine therefore contained in these books is of it self altogether authentick , and indeed of authority divine , and † uncontrollable : and by reason of the infallible veracity of god , deserves altogether and challengeth undoubted credit and belief , and by vertue of its autocratorical or absolute and supream power , most humble obedience from us . and whatsoever ‖ doctrine or tradition wants this priviledg of being of a supream and divine revelation , it hath not by any right , either the same , or the like authority with it : much less that , which either decreeth any thing else , ( either contrary to it , or diverse from it ) and that by an usurpt authority , ‖ or at least otherwise than is contained in writing in these books , commandeth it to be declared , or being declared to be believed upon the pain and peril of the loss of salvation : since god can neither contradict himself ; and no authority , either humane , or angelical ought to be equalled to the divine . . and now because such divine-like authority as this belongeth unto , and agreeth with these very books only ; it is therefore even withal necessary , that by them * alone , as by touchstones and firm and ●●ovable rules , we examine and try all controversies and debates in religion , and by them only to reason , discourse and judg of them ; and so to leave them to god alone and to jesus christ , as the only , supream and infallible † judg , peremptorily to be decided : for we are not to think , that it was any ways god's will and pleasure in the least , that they should be decided by any judicial or authoritative right , by any visible judg , and one ordinarily speaking in the church , sith it hath pleased him to leave us in his word , a rule only directive , or to judg only ‖ directively by , and not withal coactively or by way of constraint : but that there ought to be an infallible judg always speaking in the church , he hath no where signified : nor hath he in his word pointed out , who he should continually be ; but hath expresly commanded all & every one alike * to search his laws , or judgments and statutes , to † try the spirits , whether they be of god , yea to try ‖ all things , and to hold fast that which is good ; and moreover hath promised to such as search into his * laws , and seek the understanding of them , his grace and holy spirit ; and † those who have searched the scriptures , and examined controversies of faith by them , yea who have diligently tryed by the rule and square of the scripture those things , which have been spoken by the apostles themselves , he hath commended and praised them with singular elogies . . therefore they who do freely give themselves , or suffer to be given by others this irrefragable authority of peremptorily deciding of differences and controversies of faith or religion , either all or some , either to some certain church , or synod of doctors , or to any society of men whatsoever , or to any single person , who also may be ungodly and profane , as to a visible and speaking * judg , and will have mens consciences h●ld and bound by this decision , they build upon no firm reason , much less upon any divine authority ; nay rather they are to be thought to do it against both the ‖ one and the other alike . besides that they do by this means greatly weaken and wholly void that christian duty of searching the scriptures , of trying the spirits , of proving all things , &c. and withall both the necessity and advantage of pious and devout prayers . . for this therefore at least most weighty and withall most just cause , we suffer not our selves in controversies indeed of religion , & in the sacred concerns or causes of faith , to be prest with the bare authorities of men , suppose with the glosses and opinions of the fathers , as they are called , the determinations of councils , or synods , the articles of confessions , the placits or opinions of divines , or the conclusions of universities ; much less with long since received customs , or with the splendor and number , or multitude of men of the same opinion , or lastly prescription of a long times continuance , &c. for doubtless at this turn we ought not to mind , what this or the other doctor of the church or assembly of doctors , though never so renowned for their supposed learning and sanctity , nor what this or that synod or particular church , but what he , who is before all , and who alone can neither deceive , nor be deceived , our lord jesus christ , hath said and prescribed in his word . . nor is it strange : for in these very books is perfectly contained a full and more then sufficient revelation of all the mysteries of faith ; especially of those , which are simply necessary for * all men in general , and every man in particular , to know , believe , hope , and do for to obtain everlasting salvation : so that there is no one point , no not the least requisite for the right information of faith , or of a life pleasing unto god , precisely necessary to be held by any christian , which is not abundantly contained in these very sacred books . † and by things necessary unto salvation we only understand those things , without which it is utterly impossible for any man either to obey the commandments of jesus christ aright and as he ought , or firmly to believe his divine promises : and which are therefore such , that without a man 's own manifest fault , they cannot be denyed , unknown or called in question by him . . furthermore the * perspicuity of the said books , although in some places ( especially to the unlearned and less exercised ) they be obscure or dark enough , is so great , especially in meanings necessary to be understood unto salvation ; that all that read them , not only the learned , but the ignorant also ( that are endued but with common sence and judgment ) may , as far as is sufficient , attain to the understanding of them ; sobeit they suffer not themselves to be blinded with prejudice , vain confidence , or other corrupt affections ; but search this scripture diligenrly and devoutly , ( which we believe is not only lawful for all , † though otherwise rude , ignorant and of the common people or laicks : but also commanded and enjoyned them of god ) and study to be acquainted with those phrases or manners of expression , which are peculiar to the scripture , and were most clear and significant at that time wherein those books were written , and whilst the same idiom or propriety of speech yet flourished ; that such as these , we say , may from them abundantly understand all things pertaining to true faith and godliness , not only those things which are necessary , but also under the very reason of their necessity , towit , that they are necessary , and as far as , or how and upon what accounts they are so : and that men honest , ‖ teachable and truly fearing god do really most easily understand them . . but because there be very many even amongst christians , who either do not at all , or else not with sufficient * attention read these books , nor with care and judgment consider what they read ; or do not frequently , as is meet , piously implore the divine help and assistance , or ‖ else being tainted or filled with prejudice , self-confidence , hatred , envy , ambition , or other corrupt affections , are imploi'd in reading of these books ; and then indeed next , because even in these very books themselves we often meet with here and there , as well things as * phrases peculiar to the said ancient times , and also tropical and figurative manners of speech , which at this time afford us some darkness and difficulty ; and which are such , that unless one be solidly instructed in all these , or else bring with him a mind very docile , honest , and void of affection or partiality , unto the judging or discerning of them , they may easily be wrested to a wrong sence , yea to a perverse , and such as is prejudicial to salvation ; from hence ariseth not only just reason alone ( that we may not treat of many other now ) why the † interpretation , and explication of the scriptures profitably may , yea and alwaies ought to have its place allowed it in the church . . but the best interpretation of scripture is that , which most faithfully expresseth the native and literal sence thereof , or at least cometh nearest to it , as that alone which is the true and living ‖ word of god , whereby , as by incorruptible seed , we are begotten again unto the hope of eternal life . now we call the native and literal sence , not so much that , which the words properly taken hold forth , ( as indeed it very often falls out ) as that , which though the words rigedly taken do not insinuate or hint it , yet is most agreeable to right reason , and the very mind and intention of him , that uttered the words , whether it were expressed properly or figuratively . the which may and ought to be known and discovered by the scope and occasion of every place , also from the * subject matter , antecedents and consequents , that is , things going before and following , also from comparing of like places with like , and from palpable absurdities otherwise like to follow , and other arguments of that kind , or from the consideration and weighing of things together . . but to desire to fetch or take this exposition from any other author , head , or fountain whatsoever , to wit , from any symbol or creed of mens making , or analogy of faith in this or that place received , or any publick confession of churches ( which we also before advised in our preface , which we would never have at any time severed or divided from this our declaration ) or from the decrees of councils , or consent of fathers one or other , though even the most or greatest part of them , is a thing too uncertain and oftentimes dangerous . . and yet do we not therefore lightly despise the pious , probable , or long-since received interpretations of others , especially of the ancient fathers whether greek or latin : much less so as proudly , or arrogantly to reject their unanimous consent ; but we do then at length , and that indeed modestly recede from them , when we find in our conscience , that they alledg things aliene from , or not agreeable with the true sence of the scriptures , or things contrary to it . nor do we think , that we do by this means do them any wrong : since not only every of them apart , but also the most of them jointly , yea all of them taken together , might in many things err ; and themselves also have freely acknowledged it of themselves with one accord : and therefore do expresly forbid , that their writings be simply or without any more ado believed , but desire that we at length so far approve of them , as they agree with the sacred scriptures ; and on the contrary , that we freely reject them so far as they disagree with the same . chap. ii. of the knowledg of the essence of god , o● of the divine nature . . furthermore our whole religion contained in these very books doth briefly consist in our right knowledg of the * one only true god , and jesus christ the mediator , whom he hath sent ; and in a lawful or due worship of both in or under the hope of a life eternal and immortal after death , to be certainly obtained and enjoyed in the heavens according to the free promise of the same . . and that god may be rightly known and piously worshipped , and that according to the scriptures , † three things offer themselves necessarily to be considered and held by us ; his nature , works , and will. the nature indeed of god , that we may understand , that he is of or in himself most worthy to be worshiped of us : his works , that we may know , that he may rightfully and defervedly require of us , what manner of worship soever he please ; lastly his will , that we may be clearly convinced , that he will be worshipped of us ; and withall know after what manner he will , and ought to be worshipped by us ; that we may assuredly hope for eternal salvation from him . howbeit concerning the nature and works of god , all those things are not necessarily to be held , which in every respect , at least whatsoever belongs to the divine essence , and all the modes or manners of its working and kinds of operations : much less all those things , which either according to the likely and specious placits of the schools , or from the probable discourse of reason , are wont to be affirmed of them : but those only , without which the divine will , revealed in the scriptures either cannot be rightly understood , or performed by us : since they only , who do the will of god and ‖ keep his commandments , are every where in the scripture said truly to know god , and on the contrary , they that do not the same , are said not to know god. so that that alone deserveth to be called the saving knowledg of god , which is joyned with the practice of piety . but other things pertaining hereunto , although haply they may be profitable more or less , either for the promoting of piety ; or for the better understanding , and more happy composing of controversies of religion that may happen ; yet they ought not to be held for necessary doctrines of faith , which we cannot be ignorant of without the loss of salvation . . as to the nature of god , the scripture holds forth god unto us under a twofold consideration . . absolutely and generally in his essential attributes : to wit , whereby he doth unfold or declare unto us * his spiritual nature and glorious majesty common to the distinct or several persons , sofar as is requisite for our faith and salvation in this life . . distinctly & relatively in the mystery of the † sacred trinity , which respecteth the internal and mutual habitude , i. e. state or standing , and certain proper oeconomy , i. e. ordering or disposing of things , of the persons among themselves . these attributes , so far as they necessarily pertain hereunto , are these that follow . . i. god is * one , because he is alone , without associate , the most supreme and highest ; who hath neither any before him , nor above him , whom he should depend upon in being , willing , or acting ; but hath his godhead , or divine power , or dominion over all things from himself : nor is there any other besides him , nor can be , with whom all the attributes of a true deity from himself may or can agree ; and therefore he is of altogether absolute † autority , or uncontrolable power , so that he can dispose of his creatures and all his goods howsoever he pleaseth ; that ●s , so as to ‖ give , take away , preserve , destroy , make alive , kill , command , forbid , permit , punish , pardon , encrease , diminish , change , translate , & c. ●s he knoweth it to make for his own glory , and the salvation of those that ●re his , and as he shall see it to comport and agree with his wisdom , goodness , and justice . . ii. he is eternal , * because he always was , ever is , and will be the same , without all beginning and end , and all alteration ; yea alone living necessarily by ( his ) nature , or having life and immortality of or from himself ; and therefore in himself always invariable , † incorruptible , and every way immutable : lastly , he is the supreme author , and sole and only donor of that very ‖ eternal life it self , which he himself hath graciously promised unto us in and by jesus christ. . iii. he is infinite and immense ; * because he so filleth heaven and earth , that he cannot be circumscribed by any certain spaces of places , nor concluded or enclosed within any bounds ; but he is every-where present in all places , although never so secret or hidden and most remote , in a general and incomprehensible manner . albeit in a certain † peculiar manner , he both gloriously dwelleth in the heaven of the blessed , and exerts or putteth forth a special officacy of his ‖ grace in his saints , though not in all in like measure . from whence there may easily be understood various degrees of the divine presence in the several things that are created . . iv. he is omniscient , and indeed of infallible knowledg ; * because he not only altogether most thorowly knoweth all things , which have any entity or being , as they are severally in themselves , whether they be good or evil , past , present , future , also possible and future events ; yea , and also the closest thoughts of the heart , the most secret sayings or words , the most hidden deeds , ( under which also we will comprehend things of omission , or that are left undone ) but also because he keepeth them most present in † memory ; and seeth them , as it were , set before his eyes , whatsoever are at any time well done by us or otherwise : so that this knowledg ( viz. of his ) cannot be defaced , either by ignorance , or forgetfulness , or fraud , or craft , or any deceit or guile : lastly , because he knoweth ‖ most wisely to order , dispose , direct and dispense , and govern all things . . v. he is of will most free , * because he is determined neither by any inward necessity of his own nature , nor by any outward force , either of any power or efficacy of object , from without himself , to will , or nill , or to permit those things , which are , or come to pass ; but according to his most free pleasure , or mere counsel , and good pleasure of his own will , he putteth forth himself either to will , or nill , or permit them all . and indeed all things good he so willeth them , that he also * approveth of them , and procureth them : some things also he commandeth , counselleth unto , wisheth , desireth , and in his ●wn way effecteth . but evil things of faults † or sins , ( that is , not only the malice or wickedness it self , but also vitious acts , so far indeed as malice or blame doth necessarily cleave to them , either of themselves , or by reason of some positive law ) he in very deed doth not will them , but hateth , detesteth , forbid deth , disswadeth from them , punisheth them , & oftentimes hindreth them , but never causeth or procureth them . yet he willingly permitteth them , and will permit them ; ‖ not that be doth will that they should be done by us , or efficaciously ordaineth or decreeth that they should be done ; but because he suffereth our actions to proceed in them , and doth not hinder it as he might : and this he doth that he may not overthrow the order once setled by himself , and destroy and void that liberty , which he gave his creature . . vi. he is most * good , both in himself , and towards his creatures : because he is not only most highly perfect by nature , and therefore most highly lovely ; but he is also very kind and liberal towards his creatures , although not towards all alike , yea sometimes also towards sinners : but towards his faithful or believing ones , he is † most gracious , gentle , long-suffering , and merciful ; yea , he is most readily disposed to communicate to them the highest and eternal good , that is , than which none better or greater can either be desired or possessed by them . . vii . he is most just and * equal , and indeed of justice and equity inflexible : not only because he always loveth that in us , which is right and equal , and hateth all iniquity , in which respect also in scripture he is called holy ; but also because he † never doth wrong to any ; and in all his works and judgments ( and especially in making laws , distributing rewards , and inflicting punishments ) he doth always exactly observe rectitude and justice , whereby he giveth to every one his due , and exerciseth most equal right : lastly , because he is true , ‖ sincere , and in no wise dissembles in his words ; and in performing his covenants and promises , he is most highly faithful and constant . . viii . he is omnipotent , or of invincible and insuperable power ; * because he can do whatsoever he pleaseth , though all creatures be never so much against it : yea , indeed he can always do more , than indeed he ever will ; and therefore he can simply do all things whatsoever , that do not imply a contradiction ; that is , which are not necessarily and of themselves repugnant to the certain truth of things , nor to his own divine nature . . ix . lastly , he is most blessed or happy , and indeed of * compleat and incomprehensible blessedness ; because he possesseth both a nature in all respects absolute , and a majesty in the highest degree glorious , and every way aboundeth with the treasures of all good ; and feareth not any hurt or evil from any , nor standeth in need of any good from without himself at any time ; but doth largely of his own give all unto all , as he pleaseth , because he is the first , chief , and ever inexhaustible fountain of all things that are good . . and thus much touching the essential attributes of god , pertaining indeed to this head : all which generally and particularly we believe to be most profitable , yea hitherto necessary to be known , insomuch that without the knowledg of these we cannot worship god aright ; but by it we may . for because god is one , it is altogether just and necessary for us , that we with soul and body depend wholly upon him only , as the first or chief author of our salvation ; and again likewise , that our whole worship terminate and end in him alone . . because he is of irresragable power , and supreme authority , it is altogether meet and necessary , that we do , whosoever we be , and wheresoever at least we are , in all things most humbly submit our selves unto him , as king of kings , * and lord of lords , any where sworn to none , nor obnoxious to any ; that we do pray continually unto him for † his benefits , and other things necessary , or at least useful for us , that we give him thanks for things received : also that all adversity , whatsoever he sendeth , we should bear it patiently , and quietly , and contentedly , and that we should never abuse our prosperity , or grow proud thereby . . because he is eternal and immutable , it is requisite that we be very believingly confident to expect , and firmly to hope for the reward of * eternal life , graciously promised unto us by him in christ ; and certainly believe , that he will never at any time either alter or change it himself , nor suffer it to be violently taken away from us by others . . because he is immense and omnipresent , it is meet that we every-where walk circumspectly , reverently , and carefully , as in his † sight ; that we also always pour out unto him our prayers and supplications , with all humisity and submission , and a firm confidence of being heard ; and that we think , speak , or do nothing at any time , but what is serious , grave , or weighty , and worthy the presence of so great a deity . . because he is of infallible knowledg , it is expected that we walk and live uprightly , and sincerely , and circumspectly ; that we always study to approve our thoughts , † words , and actions unto him ; that we continually commend our cause , when good and just , unto him ; that we with boldness offer unto him our prayers , sighs , and groans ; and lastly , that we be thorowly perswaded that he taketh care of us and all our concerns . . because he is of most free power and will , it behoveth us , that whatsoever * good things we have , either in common with others , or peculiar before and above others , ( whether bodily or spiritual ) we attribute it to his alone spontaneous liberality , and most free munificency ; that we always diligently and seriously seek his grace and favour , and carefully endeavour to retain the same ; that we humbly deprecate or pray against his punishments and threatnings ; and whatsoever he either doth himself , or suffereth to be done by † others , or willeth to be done by us , we do not measure the same by our own proper sense and apprehensions , but that we always religiously adore it , as proceeding from his most good and free pleasure and disposal . . because he is most good and bountiful , it is ●it and meet * that we love and delight in him with all our heart , with all our soul , and with all our might ; that we resolutely trust or relie on his promises , confidently implore his grace and mercy , do willingly and chearfully conform our selves to his most bountiful will , and that even under the cross , and always and every-where obey him . . because he is of inflexible equity and * justice , and also truth ; we are to see that we never murmur against him , when he commandeth , tempteth , visiteth , punisheth , permitteth evils , &c. and that we never at any time doubt of his promises and threatnings , and other his sayings . and because he is in the highest degree holy , † that we also imitate him in a serious study and exercise of holiness . . because he is of insuperable power , it concerns us that we fear him , who is able to cast body and soul into * hell ; and that we dread ●is terrible anger , and the evils indeed which he threatneth , that we seriously fear them ; and the good things which he promiseth , that we do with a firm and undoubted faith expect them ; lastly , that we do not , so long as we serve christ , too much fear the force and power † either of the devil , or death , or hell , or tyrants , or any of other enemies ; or for their sakes ever commit or do any thing unworthy of the name of christ. . because he is most blessed , and indeed of perfect blessedness and glorious majesty ; it is our duty that we earnestly aspire unto , or breath after a participation of his glory and joy , according to our measure ; and therefore desire to be perfectly united with him after death , to see him face to face , and to be blessed and satisfied with the fulness of his house ; and being supported with this desire and hope unshaken , that we sincerely do all things that he commandeth ; carefully avoid those things which he forbiddeth ; lastly , that we bear with courage whatsoever he will have us to bear , although the punishments of the most bitter and most ignominions death were to be undergone by us for his name . and thus far concerning the nature of god in common or absolutely considered . chap. iii. of the holy and sacred trinity . . but god is considered by way of distinction , and relatively under a three-fold * hypostasis , or three persons ; under which indeed he himself in his word hath manifested his own godhead , to be considered of us oeconomically ( i. e. by way of dispensation ) and with respect to it self . and this † trinity is , father , son , and holy ghost . as one hypostasis ( or person ) of the godhead is * without cause , that is , unproduced and unbegotten : another is produced of the father by generation , or the only begotten of the father : lastly , another in peculiar manner proceedeth from the father and the son , or floweth from the father by the son. . for it is the * father only that is void of all original , or altogether unbegotten and proceeding from none other ; but who yet hath from eternity communicated his own deity both to his only begotten * son , not indeed by creation , † ( in which respect the angels are called the sons of god ) nor by gracious ‖ adoption , ( by which we that are believers are also the sons of god ) nor only by the * gracious communication of divine power ( or authority ) and supreme glory , as he is mediator ▪ but also by a true , but yet secret and ineffable † generation ; and also to the holy spirit proceeding from both , ‖ by likewise a secret emanation or spiration ; and therefore the father is most justly counted the fountain and original of the whole duty . . the son therefore and holy spirit , although as to both their hypostasis , and manner , and order of having the deity , they be truly distinct from the father ; yet are they truly partakers of the same deity , or divine essence and nature absolutely and in common considered with the father : as amongst other considerations is chiefly proved from the divine * names or titles , † also from the divine properties and operations which are every where in the sacred scriptures clearly given to them both . and here is the sum of the whole apostles creed , wherein we profess that we believe in one god the father almighty , &c. and in his only begotten son , &c. and lastly , in the holy ghost . . and these things may suffice concerning even this mystery : the which indeed to treat of very soberly , prudently , and religiously , we judg altogether necessary ; and very safe as far as may be , to express the same in the proper and express phrases or words of the holy ghost : since the spirit of god himself * must best know himself , and be best able most rightly and truly to express his own nature ; nay farther , and hath also been pleased , as far as is necessary and sufficient , to declare the same unto us in his word ; whom we ought so long reverently & most religiously to follow , until at length we † see god himself face to face , know him perfectly ; as he will then indeed in that glorious world to come hold forth himself most clearly to be seen and known of us . and thus far indeed of god himself . chap. iv. of the knowledg of the works of god. . in the second place there come to be considered the works of god , whereby he manifesteth his own glory , and communicateth certain good things unto us , and in some respect holdeth forth himself to be known of us : and which consequently are a certain foundation , whereon there is grounded a right and authority in god , * by vertue or reason whereof he may , and of right usually doth require worship of us , both for matter and manner or kind as he pleaseth ; also a justice and equity , according unto which we are obliged to yeeld unto him wholly and entirely such worship , † as himself according to his due right requireth of us . . these kind of works fall under a twofold consideration . . as they were fore-known and fore-ordained of god ‖ before all ages , or before the foun dations of the world were laid , which are wont in one word to be called his decrees . . as they are manifested in time , or according to the manner and order , now long since most wisely established and pitcht upon in the divine decree ( whether general or special , or absolute or conditional ) are put in execution . and from this execution , and * the reason and manner thereof , we are to judg of the decrees themselves . for such altogether are the decrees , as is the execution of the same : nor can it be without a mark of inconstancy , that the execution should not answer the decree , much more that it should be repugnant to , and cross or thwart the same . . the works indeed of such execution , are principally two : to wit , the work of creation , † when man was not yet in being ; and of re-creation and making anew , or redemption , ‖ when man together with his whole posterity was now fallen , and by reason of sin become liable to death and eternal condemnation . to both these works the continual providence of god , * or conservation and government of things doth closely cleave ; and that alwaies accommodate to the natures and properties of the things that were created , except when any thing falleth out extraordinarily , as in miracles , &c. chap. v. of the creation of the world , of angels an● of men. . the creation of the world is that first † and most powerful production of all things made of nothing , to wit , that primaeve perfect forming of the heaven , and the earth , and the sea , and of all things that are therein : of which also there is mention made in the apostles cr●ed , when we say , i believe in god the father almighty , creator of heaven and earth . . among the creatures , * angels and men are the most excellent , the one being the inhabitants of the heavens , the other of the earth ; the one being in●isible , the other visible . the angels are ministring spirits , dwelling ordinarily in † the heavens above the world and there stand before god , as officers or servants and messengers attendant on ●im : both continually to declare aloud his praises , and to either declare , or powerfully to execute his commands throughout the whole world. . subtilely to define many things without the scriptures concerning thei● essence , order , degrees , number , &c we deem neither necessary nor useful , but rather dangerous . it is sufficient for us , piously to believe what the scriptures do clearly affirm of them . that indeed some of them keeping their original or first estate ( principali●● ) have constantly adhered to god their lord creatour , which therefore are called ‖ holy , elect , and angels of light : ●istinguished indeed by divers orders , into thrones powers , dominations , &c. but which no man in this mortality can easily define or determine . that others , * sinning against god , abode not in the truth : but left long since their first estate and place of abode and ●ffice ; and therefore being thrust out of the heaven of the blessed into hell , and bound under chains of darkness , they every-where in this lower world under their * prince ( who is called that old serpent , the great dragon , also the god and prince of thi● world , the tempter , devil and satan wander to and fro through the air : and being become , through their own fault , evil demons and impure spirits , they are every-where adversaries to the glory of god , and the salvation of the godly : but in the wicked and such as obstinately refuse to obey the will of god , they † powerfully rule and reign through seductions or errours , through wickednesses , mischievous deeds , worldly lusts , and various arts , deceits , force , idolatry , tyranny , and other works proper to the world : being hereafter together with wicked and ungodly men to be cast into ‖ everlasting ●ire . . god at the beginning made men only two , * man and woman ; and the body indeed of the man he formed of the earth , but the body of the woman he formed of a rib-bone of the man : and endowed them both with a rational and † immortal spirit , yea created them unto his own ‖ image and likeness ; and placed and set them in this world , as in a most goodly kingdom beautified and adorned for their sakes ; yea further , he placed and set them in the most pleasant paradise or garden of the world it self , as in an august or stately palace , as lords and princes of the rest of the creatures . . god also indeed adorned and beautified them with a pure and clear understanding , a right mind , with a * free will , and other upright , entire , and sound affections : furthermore he sufficiently furnished them with all necessary wisdome , integrity , and variety of grace in this estate , that they might know not only to use and improve aright their glorious rule , dominion and command over the rest of the creatures ; † but also that they might above all rightly understand the will of god towards themselves ; and freely subject their own will ( by which in other respects they did freely exercise command not only over other , but also over their own proper actions unto god as their indeed supreme lord and lawgiver ; and by constant obeying of him might live not only here according to their hearts wish , but also hereafter be for ever happy and blessed . . wherefore this work of creation chiefly serves to this end , that ma● might understand , * that whatsoever good he hath , he is wholly owing unto god for it , and that he is bound , if he require it , to render and consecrate the same wholly unto him ; lastly , that he ●● obliged by the highest right always to give him thanks . for † he that hat● no good of himself , owes all to hi● from whom he hath whatsoever he hath ; and therefore ought continually to glory in him only ‖ and not in himself . . but they who premise or hold , a● previous and antecedent to this work not only an absolute election of certain particular men unto eternal salvation * but also the like reprobation of others the greatest part , unto eternal torments , and indeed both peremptory , and made concerning particular persons , every o● them by name from all eternity ; they do not only invert the natural order of things , but also deny the true use of the creation , and wholly and plainly take away the native power or force resulting from this work , to wit , of obliging man to obey god in all things . for indeed god cannot of right require , that a man should wholly devest himself of the exercise of his liberty , which he received by creation , and deprive himself of the use and enjoyment of divers pleasures , and in all things subject himself to the will of another , to or with his greatest labour and trouble : if he have now before-hand , for no fault of his own foregoing , determined to inflict upon him a far greater and more grevous evil , then that good is which he gave him by creation : nay , if he therefore bestowed on him that temporal and lighter good , that he might under some pretence inflict upon him an eternal and truly lamentable evil absolutely destinated to him before . and now is not a man by any right bound to obey him , who before he was disobedient , yea before he was able to obey , did fatally destine him to this eternal evil. moreover the authors of this opinion do not only make god unwise , for that he destinateth him who is not yet in being ( yea of whose being there is nothing yet decreed ) unto eternal life or death ; but also most unjust , and consequently the true and proper author of sin. for if god , as they are pleased to speak , hath predestinated his innocent or harmless creature to an eternal , and really dreadful destruction ; it is necessary likewise , that he destinated the same unto sin also : † because where there is no sin , or transgression , there punishment or penal perdition cannot justly take place ; and so neither a just destination or appointment unto any punishment , much less unto eternal torments , and everlasting and endless lamentations and wailings . therefore , ‖ according to the opinion of these men , even god himself most properly , and by reason of his prime intention , will be the truest cause of sin , for that he is the alone cause of destination both to destruction and sin . nor can a man now be justly punished for such a sin unto which he was precisely ( or absolutely ) destined of god , and consequently unto which ●e is by the most powerful will or decree and ordination of god at last compelled . chap. vi. of the providence of god , or his preservation and government of things . . creation is immediately suceeded by gods actual providence , which in the mean while also extendeth it self to the work of redemption , and to all both ages and works , and things , which are , or come to pass in this world. for this is nothing else , * but a serious and continual inspection , care and government of this whole universe , but chiefly of man ( for whose good , unto the glory of god all things were created and made ) or the conservation and upholding of all creatures , to wit , both of things and persons : also the governing and directing of our actions ; and of all events ( whether they be good or evil ) which in time in any manner befall the creatures , and especially men , but most of all the godly : and this instituted and contrived according to the most exact rule of divine wisdom , justice and equity . . this therefore is partly general , * as it respects all creatures , partly special , † as it concerns angels and men ; but most of all as it concerns the godly and saints . by his general providence god taketh care of , and governeth all things , whatsoever and wheresoever ; ‖ yet in a different manner and divers degrees of actings , and that according to his own eternal good pleasure and truly to be admired wisdom . for he doth not only conserve their natures , or properties , and powers or force ; but he also useth them according to his free power and pleasure , either for the good or punishment of man , to wit , by communicating them , or by denying them , by taking them away , by transferring them , by exciting or stirring them up , by giving check to them , by repressing them , by directing or disposing of them , by multiplying them , by lessening them , by intending or strengthening them , by remitting or weakening or abateing them , &c. either as the goodness , or grace or mercy and long-suffering of god ; or on the contrary his revenge , or wrath and severity shall think meet to require . the special providence of god about the angels , * so far indeed as is revealed unto us in the scriptures , hath been already sufficiently shewed before in their creation . for god useth their service both for to manifest his own glory , and also for to govern all the parts of the world ; and in special he makes use of their singular and passing both wisdom , power , swiftness , number , or multitude , &c. and that indeed for to instruct , take care of , observe , keep and comfort men , or even also to punish them , as he judgeth it comportant with his own glory , or the safety and salvation of his people . and about men , or rather about the free , and especially about the religious operations of men , it is divers ways exercised and employed . for first he limiteth and boundeth the liberty of their will , by legislation or making laws : † that man cannot without sin , either will or do , whatsoever he hath a will and a mind to do : yea chiefly for this very end , that he may not will , nor do but those things that are right and just : and that by that means , as a lively image , he might reflect or look back upon his creator , and remain alway● freely subject to him . again , ‖ that man might willingly and chearfully yield and perform the said obedience , god ratifies and confirms the law which he makes for him by notable and great promises and threatnings : and that he may the more effectually and the better draw out and procure the same , he maketh use of divers perswasions , exhortations , entreaties , signs , mighty works and wonders with him , &c. and doth excite , put forward , help , and strengthen him , as far indeed as is sufficient , that man might really and truely obey him , and persevere in such his obedience even to the end . thirdly , * his obedience , and actions obedientially performed , he doth with special care observe , approve of , delight in them , and always faithfully remember them as worthy of his promised gracious reward , and as such continually setteth them in his sight . . as touching disobedience or * sins , although he hare it with the greatest hatred , yet doth he wittingly and willingly permit or , suffer it to be , yet not with such a permission , the which being granted . disobedience cannot but follow ; ( for 〈◊〉 disobedience would as necessarily follow from god permission , as the effect doth its cause , and by this means god would be altogether the author of sin : yea sin would indeed be no longer sin , much less worthy of eternal punishment ) but which being granted , man only may become actually disobedient ( though not without danger or punishment ) if he be altogether so minded or will. for true permission requireth , that not only the power of the will be free in it self , but also that the use and exercise of the said power be free also , and indifferently disposed or enclined to the opposites or contraries ; or that it remain free from all necessity whatever both inward and outward . secondly , † the actions that slow or proceed from disobedience he variously according to his own infinite wisdome , directeth them , either unto this or that object , and to some certain end , what for matter and kind he pleaseth , man himself oftentimes knowing nothing of it , nor suspecting any such matter , yea sometimes when it is wholly against his will : and he doth withal so determine or bound them , that they do not always really come into act , when the devil and wicked men would have them , neither are so many , nor so grievous , nor last so long , as they would desire them . thirdly , ‖ being committed he punisheth , or remitteth them , as seemeth good to himself . but he never decrees evil actions , that they should be ; nor doth he approve of them , nor love them ; * neither doth he ever properly bid or command them : much less so as to cause or procure them , or to stir up or force any one to them , and for the same so procured by himself to punish and take vengeance on him : but he always seriously hates and † detests them ; and therefore doth holily prohibit and forbid them , and at length doth punish sinners , especially the rebellious and obstinate , severely for them . . the manner of this same providence doth vary , both in respect of quantity and also of quality . in respect of quantity : because first it doth not primarily nor equally extend its care and affection to all its objects alike . for it taketh care of men first , and more ‖ than of other living creatures ; and among men more of the godly * than of the ungodly ; and among the godly those that are eminent , that is , those who excel or are eminent either for virtue , † or places of office , and divine gifts , either in the church or common-wealth , above others : whereunto also belongeth that of the apostle , doth god take care for oxen ? secondly , he doth love and accept more of internal actions morally good in themselves , than of bare or meer persons . ‖ for such or such actions do not therefore please him , because the person doth in some respect or other please him ; but on the contrary , because these actions please him , therefore the person pleaseth him . thirdly , towards persons not yet doing their duty ( whether because of gross ignorance , under which through the corruption of the times they still labour ; or by reason of some sinful habit , haply more deeply rooted than ordinarily , and which they cannot easily put off ) he oftentimes exerciseth greater patience , * long suffering and forbearance , than towards those that are illuminated , and do either constantly , or ever and anon make head against or resist their enlightned conscience , or have more frequently relapsed . fourthly , about those , who are truly pious and already do their duty , he ordinarily shews greater † affection , pleasure , study , and care about them than about any others . whence also he affords them more and greater assistances of his grace , gifts of his holy spirit , and means of salvation , than to others ; yea he is wont to bear with them with g●eater patience and forbearance , and more ardent zeal , when they fall through insirmity , then with others . fistly and lastly , towards those who altogether do not their duty , and are guilty of long contumacy and rebellion , he commonly exerciseth greater hatred and wrath towards them , than towards any other sinners whatsoever , to wit , by laying upon ‖ them oftentimes more then ordinary greivous curses : sometimes also by blinding them , by hardening them , by delivering them up unto the efficacy of errour , and unto their own corrupt desires , and unto a reprobate mind , ( which doth not so much as approve of what is right , nor justly approve it self to any other ) yea up into the power of satan himself , who worketh powerfully in the children of disobedience . lastly , sometimes by punishing them exemplarily & openly , * as it were upon the theatre of the world before the sun , and in the sight of others he magnificently maketh shew of his just displeasure and terrible power in them . . it varieth in respect of quality : because , first , about some objects , either to effect them , or to hinder them from being effected , or for the directing of them , god useth his absolute and irresistible omnipotency ; † about others he affordeth his concurse and help fit and accommodate to things , and as it were attempered to our own nature . secondly , some things he doth immediately work by himself , other he worketh mediately by angels , men or other creatures . . some things he accomplisheth as it were by a physical or natural action or way of working ; other he effecteth by an ethical or moral operation : and both these are done according to the natures and faculties or powers implanted in things in their creation : seldom indeed above , but never contrary to them . lastly , he doth administer or manage and order all things in the best manner , that is , always for the most part agreeable to his own nature , and the nature of things . . wherefore although the providence of god do intervene or interess itself in ‖ all the deeds , words and thoughts of all men ; and god thereby disposeth of all outward actions , and events of all things according to his alone pleasure : yet the natural contingency of things , and the innate * liberty of mans will , once long since given it in creation , he doth never take away thereby : but leaveth ordinarily the natures of things safe and entire : and in such sort concurreth with the will of man in acting , that he suffers it also to act acording to its own nature , and freely perform its part : and therefore doth not at any time lay upon it a necessity of doing well , much less of doing ill . . there is therefore nothing that comes to pass any where in the whole world rashly or by chance ; that is , god either not knowing of it , or not regarding it , or only idly looking on , much less he altogether withstanding it , or being wholly against it , and not in the least willing to permit it . and there is nothing also done by man , whether good or evil , altogether fatally and incontingently , or precisely necessarily , that is , god violently forcing their wills to this or that , or at least offering any irresistible force to any men , by any absolute and evermore efficacious decree ( whether you will call it effective or permissive , as some are pleased fondly to speak ) to do so , or otherwise . . therefore by reason of the true providence of god ( to wit , wisely , holily , and righteously moderating or ruling all things ) there is no place left at any time in the world , either for the blind fortune and brute temerity of the epicureans , or for the iron and fatal necessity of the stoicks , manichaeans , or predestinarians . which two rocks , as being indeed extremely prejudicial and dangerous , are chiefly in this point or matter to be taken heed of and avoided from whence furthermore those who are truly pious , being rightly in●ormed of a● these things , in adversity become always patient , and ‖ in prospetity a● was thankful towards god ; and more over for the future also do repose willingly or freely and constantly thei● chiefest confidence in god , as their mo●● faithful and trusty father . chap. vii . of the sin and misery of man. . both these works of the divine goodness , of which we have spoken , to wit , creation and providence , are seconded or followed by a singular work of grace and mercy : but such as unto which sin it self hath ministred a certain occasion , * and , which is the consequent of sin , the just punishment , or penal or miserable estate of man : from which they that believe are freely delivered by christ : of which things we are hereafter in order to treat . . sin was at first in this manner brought into the world. † man being created with such faculties as we have said , god gave him a law , of not eating of the fruit of the tree of the knowledg of good and evil , standing in the midst of the garden , under the pain of eternal death and divers miseries besides . that law adam brake , ‖ together with eve his wife , being beguiled by satan , and deceived by his false perswasions . he brake it , i say , not only by a spontaneous will , or a will no forced , but by a will * altogether free because he was not forc't either by any outward violent impulse , or any secret and hidden determination or necessitation ( proceeding either from god , or the devil ) to will to pluck or eat of the forbidden fruit : nor did he fall into the sin through any withdrawing or denying ( which some ignorantly call permission o● the efficacious permissive decree ) of any divine virtue , or action necessary for th● avoiding of sin : nor lastly was he impelled or moved by any power , command or instinct , althoughn ever so secret or hidden to transgress of or from god : ( to wit , that god might have an opportunity to exercise his sparing or pardoning mercy , and punitive justice ) as some perversly teach . for by this means god would truly , properly and chiefly , nay solely be the author of sin : yea by this means that transgression would not be truly & properly sin at all : nor could man by reason thereof have become truly guilty , or justly miserable thereby : furthermore , neither had god therefrom gotten an opportunity of shewing mercy and exercising justice , as truly and properly such : but man by the meer pure liberty of his will , altogether free both from all inward and outward necessity , only the permission of god intervening , and the alone swasion and motion of the devil , the which man might easily have resisted and not listened unto , preceding , and the beauty and gracefulness of the fruit in the case outwardly enticing , he committed this sin . . by this transgression man by vertue of the divine threatning became guilty of † eternal death , and manifold misery : and was stript of that primaeve happiness which he received in his creation , and therefore cast out of that most delightful garden , ( a type of the coelestial paradise ) in which otherwise he did happily converse with god : and was for ever debarr'd from the tree of life ; which was the symbol or token or pledg of a blessed immortality . . and because ada● was the stock and root of all mankind , therefore he involved and intangled not only himself , but also all his ‖ posterrity ( who were as it were shut up in his loyns , and were by natural generation to proceed from him ) in the same death and misery with himself : so that all men without any difference , our lord jesus christ only excepted , are by this one only sin of adam deprived of that primaeve happiness , and destitute of that true righteousness , which is necessary for the obtaining of eternal life , and consequently are now born lyable to that eternal death , and likewise manifold misery , that we spake of . and this is usually and vulgarly called original sin. concerning which , notwithstanding we are to hold , that the most bountiful god , in and by his beloved son jesus christ , as in and by another and new adam , hath provided or prepared a free remedy for al against that evil or malady , which was derived unto us from adam . so that even from hence the mischievous errour of those , who use to lay the ground of the decree of absolute reprobation , being a thing forged in their own brains and fancy , in this sin , * may sufficiently appear . . besides this sin , there are also other , which are every man 's own proper sins or actual sins , † the which also do really multiply our guilt before god , and do in things spiritual darken our minds , nay and by degrees blind them , and lastly by custome in sinning do more and more deprave or pervert our wills. . of this sort of sins there are divers kinds and several degrees , as may be understood by their several objects , subjects , causes , manners , effects , and circumstances : to wit , there is one of ‖ commission , another of omission : * one of the flesh , another of the spirit : † one proceeding from ignorance , ‖ another from sudden passion or infirmity , * another from set malice : † one against conscience , another not against conscience : ‖ one reigning , another not reigning : * one unto death , another not unto death : † one against the holy ghost , another not against the holy ghost , &c. hence concerning these we must always hold this for certain , that there are some actual sins of which it is either expresly written , or not obscurely hinted , that he that doth them shall not inherit the kingdom of heaven and eternal life , such as are all those works of the flesh which are described , gal. . cor. . eph. . tit. . and elsewhere , and those that are like unto them : ‖ whether they be accompanied with a contempt of god , and a manifest abuse of right reason : or at least such , as * in no wise become him , who is desirous of eternal and heavenly good things : such as are the love of the world and of the things of the world , anxious and continual cares and disquieting thoughts about getting them , and possessing them and keeping them , &c. but there are others that are such , that deserve rather to be called lighter failings , then crimes or wickednesses , † which , according to the gracious covenant of god , and his fatherly love and kindness , do not exclude a man from the hope of eternal life ; although he be not yet wholly freed from some one of them : if so be he do not wittingly , and advisedly bring this difficulty of freeing himself there fom up on himself , or by any other means whatever of continuing in them : but that he falleth into them only through incogitancy , frailty , want of consideration , or some sudden passion , whether it proceed from some natural temper , or evil custom , or some unexpected chance , &c. therefore acts here are for the most part accurately to be distinguished from habits , and , in that respect or kind , manifest imperfections and frailties are likewise carefuly to be distinguished from those acts , which are committed against the express and present dictate of natural reason or supernatural revelation , and accompanied with an open transgression of some command , and hurt or wrong of our neighbor ( especially according to the sence of the new testament . ) . according to the divers quantity and quality of sins , so also are there * divers punishments appointed and ordained of god for sins : to wit , both of loss and sense , both temporal and eternal ; lastly both bodily and spiritual , &c. . and indeed that twofold force and efficacy of sin , which hath been formerly mentioned ( to wit , damnation or death eternal , and the servitude of sin , or captivity under the custom of sin ) hath now long most clearly all along appeared , whilst god did not as yet plainly and fully reveal his saving grace or favour designed before all ages † unto sinners ; but did only afar off , obscurely and as it were through a lattice or casement , make discovery of it , to wit ▪ under a general promise thereof , ‖ and under a type * and shadow of bodily things . for although under the old testament there were not altogether wanting some , who through the assistance of the said divine grace believed on god and through faith walked uprightly and sincerely before god ; and by a life ordered according to the will of god , shook off the dominion of sin , and by the said lively faith also were truly justified or absolved from the guilt of their sins , and endowed with the reward of eternal life : † as is clear in the examples of abel , enoch , and abraham the father of all that believe , &c. yet were the most carried away , and as it were overwhelmed with the weight of their sin and load of their misery . for whereas at the beginning there was as yet no written law given ; but the dictate of natural reason , traditions of fathers , and certain other divine and angelical revelations , and apparitions only , god so ordering the matter , did take place or bear sway amongst men : ‖ sin was not only in the world , but also did so far exert and put forth its power , that all flesh ( a few only excepted , who were * righteous , and by faith walked holily before god ) corrupted † its way , and every imagination of man was only evil from his childhood . whence the guilt of sin was then so far encreased , that an universal deluge of water was brought upon the world of the † ungodly . . again , after the floud sin was not only not washed away , but rather like leaven , was diffused and spread throughout the whole race of mankind : so that ‖ whole people , nations , and countries every where defiled themselves with idolatry , and other foul and abominable sins , and in the greatest and largest societies or communities of men there were * scarce ten righteous persons to be found . at length when god , having passed by other nations , † did choose some certain men from the rest of the multitude of idolaters and sinners unto himself , and out of his special grace did impose or lay upon their posterity a written law , consisting of many and divers precepts ( moral , ceremonial , political ) ‖ as a burdensome and insuportable yoak and fence , * and , that they might be the more effectually restrained from sinning , & compelled to do their duty , did also ratify and confirm the same by most severe † threatnings and manifold promises : yea further did ever and anon , by ‖ his prophets and other of his servants cause the sermons of his gracious will and pleasure to be repeated and inculcated upon them for the further let and hinderance of transgressions ; yet sin nevertheless and notwithstanding all still prevailed and overcame , and its dominion was not only not extinct by this law , and the guilt thereof by * the blood of bulls and goats , and other sacrifices of that kind , not taken away ; but sin was ever the more and more encreased , and as it were by a prick or goad stirred up and provoked by the law ; and the guilt of death and condemnation so far aggravated , that the whole world became shut up under sin , and liable unto condemnation . . from whence at length the most high necessity , and also advantage of the grace of god , prepared or preordained for us in christ before all ages , hath evidently appeared : for without it we can neither shake off the miserable yoak of sin , nor † do any thing truly good in religion at all , nor lastly ever escape ‖ eternal death , or any true punishment of sin. much less are we at any time able without it and of our selves , or by any other creatures , to obtain eternal salvation . chap. viii . of the work of redemption , and of the person and offices of jesus christ. . vvherefore it seemed good to the most merciful god , in * the end of the world , or in the fulness of time , in very deed to set upon and throughly to accomplish that most excellent work , which † he had foreknown or purposed in himself before the foundations of the world , and in successive ages all along under divers figures , ‖ shadows and types ( as it were in a rude draught pourtrayed ) held forth to be seen af●r off , and darkly known of men ; to wit , the work of redemption * or of a new creation : whereby he might of his meer grace and mercy deliver man , who by reason of sin was become lyable to eternal death and condemnation , and lay in miserable sort under the bondage of sin , from the said guilt , and restore him unto the hope of an eternal and immortal life ; and minister to him sufficient , yea and superabundant power and ability , to cast off the dominion of sin , and to obey the will of god with his whole heart . . this work god hath accomplished by his one only begotten son , our lord jesus christ : † whom indeed he therefore sent into the world , not only that he might by him most openly declare , and divers ways confirm his most merciful will , concerning his bestowing eternal life freely upon sinners that do seriously and truly repent and believe ; but also in very deed , that he might through his most holy obedience , and the effectual working of his holy spirit in us , as far as in him lyeth , by degrees bring us to the said wished and desired end . . furthermore , the whole knowledg of this son of god , our lord jesus christ , as far indeed as is savingly necessary , consists chiefly of two parts . for it respecteth partly his person , and partly his office. in respect of his person jesus christ is true and eternal god , ‖ and withal true and perfectly just man , * in one and the same person : for that he is the natural , only begotten and proper son of god , † in the fulness of time , by the operation of the holy ghost , made true and entire man , and born of the virgin mary , without any spot or stain of sin. . and he was not only true , or entire and perfect man , as to his substance , to wit , consisting of a true humane body , and a reasonable soul : but also truly obnoxious , or subject to the same infirmities , ‖ passions , miseries , afflictions , troubles , griefs , sorrows , ignominy , reproaches , and consequently the most sharp or bitter death , as we are : and that for this very end , that being in all things made like unto his brethren ( yet without sin ) he might be our merciful and faithful high priest in things pertaining unto god , to expiate the sins of the people . and this is meant by that article of the apostles creed concerning christ jesus , i believe in jesus christ , the only begotten son of god , our lord : who was conceived by the holy ghost , born of the virgin mary . . the office of jesus christ is threefold : prophetical , priestly , and kingly : ‖ all which he did partly now long since in this world in his state of humiliation and abasement or emptying of himself faithfully administer , and now also partly doth gloriously administer or discharge in heaven , in his state of glory and exaltation . unto the former state pertain these articles following : * he suffered under pontius pilate , was crucified , dead and buried , he descended into hell. by which , as it were by certain steps or degrees , the whole humiliation of jesus christ , to wit , such as became him as our prophet , and priest , was leisurely consummated and finished . unto the latter are to be referred these † the third day he rose again from the dead , he ascended up into heaven , he sitteth at the right hand of god the father almighty : from thence he shall come to judge the quick and the dead . by which things is excellently described , partly a certain preparation unto both the kingly and pontificial dignity of jesus christ , partly this very dignity it self , and the magnificent exertion , or shewing forth of the same . . his prophetical office he hath now long since fully performed and finished , not only when he openly revealed unto us by * his gospel the will of god concerning the communicating of salvation truly such , or of eternal life to all that only believe and obey after death : but hath also by manifest signs † and miracles too great to be questioned or excepted against , and also by ‖ the example of his own proper obedience , both in his life and death most evidently confirmed it ; and withall yet further after his death he hath most substantially by divers arguments , for * fourty days together , asserted and proved the same . . his priestly office he partly performed long since , when at his father's command , whom † submissively obeying , he underwent on our behalf the cursed death of the ‖ cross , and offered up himself to god his father as a propitiatory sacrifice for the sins of all mankind , and suffered himself being innocent to beslain upon the altar of the cross : * partly he doth yet still daily perform the same , whilst being alive again he continually appeareth in heaven before the face of god , for the sake of men , and doth in effectual and glorious wise intercede for those that believe , shewing himself indeed at all times and in all places a most faithful advocate and patron to them . . his kingly office he doth even now continually exercise , since , being once raised from death by the father , and advanced to the throne of supreme majesty † in heaven , and set down at the right hand of god on high , ‖ and having obtained all power in heaven and earth , he rules every where in magnificent manner : and indeed he doth so dispose of and govern * all things according to his own will and pleasure , that he does chiefly and in the first place consult the safety and salvation of his faithful ones : to wit , since he hath not only now long since instituted the ministry of the gospel for our good , but doth also continually in powerful-wise preserve it against all sorts of obstacles or hinderances , and therein still admirably doth exert his own spiritual efficacy : and whil the doth by his spirits and angels , his ministers and attendants , powerfully guard , protect and defend even in this life † his faithful subjects against the devices , wiles , snares , force and power of satan , tyrants and all other their enemies : until he shall in the last ‖ judgment utterly destroy the one , and take up the other into his heavenly and immortal glory , and make them everlastingly happy and blessed . and indeed upon these offices is built both the knowledg and worship , proper and peculiar to jesus christ as he is mediator , of which hereafter in their order and place . . but from hence it appeareth that jesus christ is not our saviour in one way , or upon one account only and alone , to wit , not only by his preaching example & martyrdom or suffering : or that he is not so only therefore , because he hath declared unto us the way of eternal life and confirmed it by miracles , also by the examplariness of his life , and by his death , and by this means hath purchased to himself a supreme power and virtue to save us : but withall indeed by virtue of merit with or towards god , and efficacy arising or proceeding therefrom , and immediatly respecting us . by virtue of merit doubtless or desert , * because he hath merited eternal salvation for us by his obedience , or because by the mediation hereof , especially of his violent and bloody death , ( as by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or price of redemption , and propitiatory sacrifice ) god hath thus far reconciled all sinners unto himself , that for the sake of this price of redemption and sacrifice he was pleased to be at one with them again , and to open the door of eternal salvation , and way of immortality to them : even as it was prefigured many ages before under divers types , figures , and shadows † of the old testament , and especially under the type of that solemn sacrifice , which the high-priest once every year performed in the holy of holies . and he is our saviour indeed by way of efficacy , ‖ in as much as he doth effectually apply the spirituall virtue and fruit of the said merit of his , to his faithful followers , and really affords it to them to enjoy , and makes them through faith really partakers of all those benefits , which he by his obedience hath purchased for them , of which more afterwards . . but those men , who hold that there was both an absolute election , and an absolute reprobation of certain persons ( whether considered before the fall , or only under or after the fall , without faith in christ on the one hand , or disobedience on the other hand ) was in order first made and past , before jesus christ was designed of the father as a mediator for them , they enervate , nay do wholly and utterly overthrow the universal force and vertue of this same merit , and the truth and reality of its efficacy . neither indeed was it necessary , that there should be made any true or real expiation of sins by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or redemption of christ for them , nay , nor indeed was it so much as possible ( if truth may be freely spoken ) who were now long before by name peremptorily and absolutely destinated or appointed , part unto life , part unto death . for the elect as they call them , or those who are predestinated unto life , have no need of any such expiation and reconciliation ; because upon the very account of their being precisely or absolutely elected unto salvation , they are likewise upon the same account in actual favour with god , and already necessarily beloved of him , with the highest and immutable love , and such as is peculiar to those that are sons and heirs of god. and as for the reprobate , as they call them , they themselves deny that there was , or is any atonement truly made for them ; and besides , the thing is absurd of it self , as that which implyes a contradiction . for upon their being reprobated , according to these mens opinion , they are thereupon wholly and altogether excluded from the atonement made by christ. because those , whom god hath by an immutable decree once reprobated or excluded from salvation , or devoted to to eternal destruction , he doth not seriously will , nor can will , that any thing savingly good should really be conferred upon them , much less that the said atonement should be common to them with the elect. and thus far in general of the chief works of god hitherto . chap. ix . of the knowledg of the will of god , revealed in the new covenant . . furthermore the will of god , * comprehended in the covenant of grace , which our most high prophet the only begotten son of god hath clearly and fully revealed unto us in his gospel , contains two chief heads : first , those things which god on his part by his son jesus christ hath decreed to do or work in us , or about us , that we may be made partakers of that eternal salvation that is offered to us by him . secondly , those things which he altogether wills by the mediation or means of his own grace to be done by us , if we will really obtain eternal salvation . . those things , which god hath decreed to do on his part in order to our salvation , are chiefly two . . he hath decreed for the honour of his beloved son , by him to choose unto himself for sons unto salvation and life eternal , to adopt , justifie , seal with his holy spirit , and at last to glorifie † all those , and those only , who truly believe in his name , or obey his gospel , and persevere in the said faith and obedience even unto death : and on the contrary to reprobate or reject from life and salvation ‖ unbelievers and impenitent persons , and everlastingly to condemn them . . he hath decreed through or by his same son , to confer or bestow upon all that are called , although wretched sinners , such effectual grace , * as by which they may be truly and really enabled to believe on christ their saviour , obey his gospel , and be delivered from the dominion and guilt of sin : yea also by which they may actually believe , obey , and be delivered , unless by a new contumacy and rebellion they reject the grace of god that is offered unto them . . the first decree is the decree of predestination unto salvation , or of election unto glory , whereby is established as well the real necessity as profitableness of our faith and obedience in reference to our obtaining salvation and glory : before which dogmatically to assign or assent another decree first or before it in order , whereby some certain particular persons by name were elected , and that indeed peremptorily unto glory ; and that all other were reprobated unto eternal torments , is indeed to deny the true nature of this decree , to invert its right order , to take away the merit of christ , to darken the glory both of the goodness , and righteousness , and wisdom of god ; yea , utterly to subvert the true force and efficacy of the whole sacred ministry , and so of all religion . . the other decree is the decree of vocation unto faith , or of election unto grace : whereby is established the necessity , together with the profit or advantage of † divine grace , or of means necessary for us , unto our yeilding faith and obedience unto jesus christ on our part according to the will of god revealed in his gospel . but because we ought to be first certain of , or clear in that will of god , that he will have to be performed by us , before we be certain of the grace that is necessary for our performance of the said will , and before we be certain of the glory that is promised to , and undoubtedly hereafter to be conferred upon those that do the will of god : hence is it that we shall treat of them all henceforth in the same order , wherein they have been propounded or laid down . chap. x. of the precepts or commandments of jesus christ in general , and of faith , and repentance , or conversion unto god. . the will of god , which he would have performed or done by us , that we might obtain eternal salvation by christ , is fully contained in the precepts or commands of jesus christ : all which , ‖ although they be many and divers , yet may be comprehended under this one precept or commandment of faith in * jesus christ ( but withal of such as is lively , or true , and worketh by love ) and for the most part in the sacred scriptures they are usually comprehended under the same : although in the said scriptures † the precept also of repentance , or conversion , for the clearer explication of the thing , is often usually added thereto . . now we call that a living and true faith , ‖ which hath necessarily in conjunction with it good works , and a sincere reformation or amendment of the whole life , ordered and regulated according to the commands of jesus christ. for because the * promise of eternal life is every where by our saviour annexed or joyned to true faith , yea † faith it self is said to be imputed for righteousness to him that believeth : and yet nevertheless james affirms , that we are justified by ‖ works also , and not by faith alone : and * paul also asserts , that godliness hath the promise of the life that now is , and of that which is to come ; yea further , the ‖ author to the hebrews doth peremptorily avouch , that without holiness no man shall see the lord , and other things to the same † sense or import not a few are expresly read in the holy scriptures : doubtless it is necessary that the command of faith be no otherwise considered here , than as it includes in its own natural property the obedience of faith , and is as it were a fruitful ‖ mother of all good works , and the fountain or spring of all christian piety and holiness . so little reason is there , why it self ought or of right may be opposed to the said obedience and piety . . faith therefore thus considered , contains within its orb or circuit the whole conversion of man , as it is prescribed in or by the gospel : which doth not only contain penitence , vulgarly so called , or contrition , and serious sorrow for sins past , but also * repentance plainly and properly taken ; or a sincere change of the mind , heart and whole life according to the scriptures for or unto the better : although also some times , † for the fuller explicating of both , the one in the scripture is distinguished from the other . . and of this every christian in general must hold this , to wit , that repentance or conversion may be accepted of god unto salvation , there are three things ordinarily necessarily thereunto ▪ . that it be ‖ effectual , and therefore is not compleated and perfected by a mere velleity or light woulding only , or mere affection , or bare desire of , or endeavour after piety : but also that continually , as often as there is occasion , and it may be done , it exert and put forth it self outwardly in acts of virtue ; to wit , in such sort , that a man neither * neglect himself what is commanded , nor wilfully or purposely doth that , which he knows to be evill or forbidden , † or that whereof , he doubteth whether it be pleasing to god or no : and also that he doth not ‖ connive or wink at the sins of others , and by his consent , silence , dissimulation , or any other means approve of them . . that it be sincere , * and therefore that it doth not proceed only from a certain and solid knowledg of the divine will , but that it also doth suppose a true honesty of mind or heart ; that is such , as doth not arise from a divided , dissembling , feigned heart , but from a whole and entire or upright heart . . that it be † continual , and therefore that it be not performed only once , or at certain-times , as it were by intervals , and that it endure not only for a time ; but that it persevere or hold out even to the end of our life , that is , until god himself set a bound or end to our obedience . but it is worth our while and our labour to consider both these heads , both of faith and good works particularly also . chap. xi . of faith in jesus christ. . faith in jesus christ is a * deliberate and firm assent of the mind , given or yeilded to the word of god , and joyned with a true confidence or trust in christ ; whereby we do not only firmly assent , and confidently adhere or cleave unto the doctrine of jesus christ , as true and divine , but whereby we do also wholly relie upon † jesus christ himself , as our only prophet , priest , and king , given unto us of god his pure grace , for salvation : so that we doubt not to expect from him alone , as ‖ our only redeemer , eternal life and salvation ; but yet not to be obtained , but by that means , and in that way , which he himself hath revealed in his word . . therefore knowledg ‖ of the divine will alone , or of all those senses , that are savingly necessary to be known , to wit , which are contained in the gospel , is not enough to speak a true saving faith. for this may be both without assent and trust , yea is really * in the devils themselves , and in many ungodly and unbelieving men. nor indeed is it every assent , to wit , † a suddain , perfunctory , implicite , bruitish or blind on● , that is grounded upon no reason , and yeilded without any judgment : for this by it self and taken alone is not saving , nor can it ever sufficiently move or engage the will to any rational or free service and obedience : and therefore it is found even in them , who live little like christians : but there is altogether requisite a firm and solid one , and such as is backt by the command of a deliberate will : ‖ lastly a fiducial and obedient assent : which also is called affiance or confidence : not indeed an absolute confidence of special mercy , as already perceived or enjoyed : to wit , whereby i believe that my sins are already forgiven me : * ( for this is not the essential form that constitutes justifying faith : but only a certain consequent adjunct thereof : yea doth necessarily presuppose saving faith itself , as a prerequisite condition of it ) but whereby i firmly conclude † that it is impossible , that i should by any other means , than by jesus christ , and in any other way , than by that prescribed by him , escape eternal death , and on the contrary obtain eternal salvation . and which for that cause immediately of it self bringeth forth , and hath always joyned with it that new obedience , which is due unto jesus christ himself from us , that is , not only some barren purpose to obey , or an affection without its effect , but true and actual obedience it self . . from whence further we conclude , if faith be such an assent as we have said , to wit , which is seriously commanded of god under the promise of eternal life and the threatning of a contrary death , and performed by man according to or by vertue of god's command : that it cannot then be any thing , that is wrought in us without us : much less that is produced in our wills by an irresistible force , or an omnipotent operation of god , by what name at length , or title soever it be called . for what we mere purely suffer from god , and what things are produced in us by god's irresistible omnipotency without us , those fall not under any precept properly so called , nor can they of right come under the name of obedience : and therefore cannot any ways justly be rewarded or recompensed , or judged worthy of any praise or commendation . . and that this assent may commodiously be drawn from us , there are two things chiefly necessary . . such arguments or reasons on god's part , unto which nothing can probably or with any shew of reason be opposed , why those things should not be credible , or deserve our bel●ef , which are proposed to us . . a pious docility or teachableness , or honesty of mind in him , of whom this belief is required . for all men * have not faith. and he that will do the will of god , he shall † know ( or understand ) whether the doctrine of christ be from god or no. but he that doth evil , hateth ‖ the light , neither cometh he to the light , lest his deeds should be reproved : but he that doth the truth , he cometh to the light , that his deeds may be made manifest , for that they are wrought in god. also he that is of god , * heareth god●s words ; therefore ye being wicked hear not , because ye are not of god. also ye believe not , because ye are not of my sheep . . such a fiducial assent therefore , or this obediential trust or relyance , is at length that true and living faith , which necessarily draws along with it a keeping of the commandments of jesus christ , † or good works . for he that truly believes , and is certainly perswaded , that jesus christ is ordained o● god to be an author of salvation to all that obey him ; and that live piously and holily ; and to them or such only : and that it is impossible that men should any other way ‖ attain to eternal salvation , or escape eternal death , but in or by way of true obedience or good works : he doubtless being filled with good hope , will both willingly and chearfully engage or enter into this way : and by true repentance , or a change of his mind , will , and all his actions for the better , earnestly make towards eternal glory , especially , if he shall have rightly and duely considered with himself , both what eternal salvation , and eternal death are and mean. . howbeit because those , who are newly converted to the faith , do for the most part usually labour under some custom of sinning : from hence it comes to pass most usually , that this assent , though deliberate and strong , doth not immediately altogether excuse or shake off * that sinful habit , especially having now been deeply rooted by long custom ; but gets greater strength by steps and degres ( viz. for the shaking off of the same . ) from whence this faith is usually distinguished into certain degrees , according to which furthermore , there arise three classes , ranks or orders even of those that believe and repent , or are regenerate , that is , of those who by faith do good works . the first order or classis is of incipients or beginners , † which indeed truly assent unto the gospel ; but by reason of an inveterate custom of sin , & some strong grown habit thereof , do with great labour , trouble and strugling of the flesh , ever and a non still breaking out , and kicking against the spirit ( or their mind enlightned by the spirit of god through or by the gospel ) come and subdue the assaults and mo●ions of the same . . the second is of proficients , that is , of such as have made some progress , who , ‖ by the help or benefit of faith having now for some time used themselves to some more severe and orderly or correct way and course of life , and having exercised themselves somewhat more in the study and exe●cise of piety , do more easily and with less resistance refrain themselves from a custome of sinning : albeit sometimes they still feel no light struglings thereof with in themselves . . the third is of the adult , that is , of those that are full grown , * or of those who are in some respects perfect , that is , of th●se who , having been now already 〈◊〉 in piety , do by the help of the● 〈…〉 with pleasure , joy , and a certain delight , exercise and addict themselves to holiness , and love righteousness and truth with all their hearts , with all their soul , and with all their strength : so that the scripture doth chiefly affirm of them , † that they sin not , yea , that they cannot sin , &c. not that they never can commit , or never really or actually do commit , no not so much as through ignorance or some suddain passion , or other like infirmity ( especially under some great temptation ) any offence or miscarriage , no not the least ( ‖ for there is no man upon earth that sinneth not ) but that they have now altogether put off all * vicious habits , and do abstain from a custome or course of sinning : and therefore , if by chance they fall into any sin ( which yet falls out very seldom , so long indeed as they are , and remain truly regenerate ) it happens only through errour or mistake , or through some surprizal , or some over clouding and darkening of their minds . of all therefore , and every of those we judg , that they are truly born again through the grace and spirit of god , or that they are such as truly believe and repent . so that they do most diligently do their endeavour to be freed from the said vicious custome of sinning wholly and altogether ; and continually study more and more to amend those infirmities , unto which for the most part all according to the diverse or different respect of their age , temperature , places of abode , state , condition , and of other circumstances , are more or less obnoxious or lyable to . both † which indeed we do religiously believe , are through the grace of god possible , nay and withall necessary . . but although such as have once ‖ gotten the very habit of faith and holiness , can very hardly relapse or return unto their former profaneness and dissoluteness of life : yet we believe that it is altogether possible , * yea and that it doth not seldom come to pass , that they do by degrees relapse thereunto , and at last wholly fall from their first faith and love , and having forsaken the way of righteousness , return unto their worldly pollutions , which they had quite or really once left , like swine unto their wallowing in the mire , and dogs unto their vomit ; & are again entangled with those lusts of the flesh , which they had formerly truly escaped : and so fall totally , and at length also sinally ; unless through the grace of god they timously and seriously repent . and yet in the mean time we do not absolutely deny , † but that it is possible , that they , who have once truly believed , when they do relapse unto their former profaneness of life , may by the benefit and help of the grace of god be renewned again , and repent or become good men : although we believe tha● it seldom falls out , ‖ and can very hardly be effected . and even such as these , as often as through the grace of god it comes to pass , we deem or judg that they are altogether to be counted of the order or number of those , that are truly godly , and do truly repent , and are certainly to be saved , if indeed they persevere in this their renewed conversion . chap. xii . of good works in particular , and of the exposition of the decalogue . . of good works some are common * unto all christians in general , others are † proper to christians of certain vocations or callings . the sum of those , which are common to all christians alike without difference , may be comprized under these three heads . . in our loving of god and our neighbour , which is wholly contained in the moral law , as it is expounded by jesus christ. . in the directing or denying of our selves . . in daily praying unto god , and giving him thanks for his benefits received . . the decalogue is an epitome or a brief summary of the moral law , which is contained in two tables : of which the first contains four commandments , and the second six . ‖ the one immediately and firstly respecteth our loving of god , the other our love of our neighbour . both of them have for the most part general precepts , and altogether negative , which bind in all places , at all times , and absolutely . under which are comprehended also affirmative and special precepts every where in the scripture not a few : unto both which it is necessary that a christian heart always diligently attend . . the first precept of the former table commandeth , that we have not another god ( much less other gods ) before him the one true god , or besides him , that is , * that we do not either we our selves according to our pleasure devise , or by tradition from others , without the express command of god , admit of any thing whatsoever ( whether true or feigned , whether created , or made , whether alive , or dead , whether rational or brute ) whereunto to attribute , whether directly or indirectly , either divine nature and power , or properties , or actions , or divine authority or command and rule over us : and that we honour it not with such actions , either inward or outward , which may argue a certain opinion of divinity ascribed to it : such as are acts † of religious worship , suppose of faith that is due to god and christ , and withall of hope , trust , love , fear , adoration , invocation and of answerable praise and giving of thanks , which arise from thence ; also of outward sacrifice , oath , vow , or other such like sacred devotion . for whosoever giveth such like honour as this , either to any thing , † or person , or performeth about or towards it such like acts as these , he is said in scripture to have that thing or person for his god. therefore the meaning of the precept is , that we ought diligently to avoid all idolatry , both inward and outward : and on the contrary , that we ought always religiously to worship ‖ that one true god , who hath revealed himself unto us in his word : that is , that we rightly know him , holily love and fear him , suppliantly adore him , humbly call upon him with a pure heart , laud and praise him , and continually place our whole hope and confidence in him alone , as the only author and fountain of all good. . the second commandment is , that we do not worship and reverence images , or the likness of any sort or kind : that is , that we do not fall * down in a way of reverence or worship before any statues , pictures , or images ( representing any thing in heaven or earth , either true or false deity , or thing , that really is , or sigment and thing feigned , which is not , either of man , or beast , or angel , or any other thing else ) or perform such outward works to them or about them , which the sacred scripture clearly affirms to be signs and tokens of religious worship , and such as is due only unto god : yea † even when a man professeth and openly declareth , that he doth not count those images , or resemblances before whom he doth those things , for god. for in such manner of forbidden worship god doth not judg of the actions by or according to the mind or intent of the worshipper , but ●ather judgeth of the mind by the actions ▪ so that men are said to make that an idol , and really to call it their god and their father , which they worship in this manner , although they know that it is nothing but a stone or a stock , yea and also protest that they account it such : ‖ but on the contrary that we do carefully avoid all this kind of outward idolatry , and as the apostle john warneth us , * that we flee from idols , to wit , being assured by the apostle paul , † that the temple of god hath no communion with idols . lastly , that because he is most severely jealous of his own glory , we ought always wheresoever we are , to worship the true god himself alone in spirit ‖ and in truth according to what he himself hath prescribed in his word , even in an outward way and manner . . the third commandment is , that we do not use the name of god in vain or rashly : that is , that we do not at any time in our words or speech * ( whether we be minded to affirm or deny , or promise , or threaten any thing ) use the magnificent name of god † irreverently or lightly : but especially that we do not at any time ‖ blaspheme it ; or swear † rashly , inconsiderately , or falsely by it : and lastly that we do not by a false boasting of the name of god , ( as the false prophets of old * often did ) deceive or seduce others : but on the contrary , that speaking of god and the things of god ; we use those words , and that speech ; which are fullest both of holiness and godly gravity ; and also most reverential of god and the sacred scripture : and that our communications , according to the appointment of our lord jesus christ , be yea and nay : or if at any time we be religiously to swear ( which indeed even now also is altogether * lawful for christians in case of real necessity ; to wit , when the glory of god , and the salvation of men is concerned ) that we do not only not lyingly , not rashly , or without a real necessity : but also not without the highest reverence , pious submission of mind , comely gesture , and sincere and candid words , invocate or call upon that most sacred or tremendous majesty , as a witness or maintainer of truth upon or against our own souls . . as for the fourth commandment of sanctifying the sabbath-day , or the seventh , it was indeed strictly to be observed in the old testament ; † but because ‖ the difference of days is wholly taken away by jesus christ , in the times of the new testament , no christian is precisely bound to the observation thereof . howbeit in the mean while , because we read , that * the first day of the week , which is usually called the lords day , was appointed or set a part by the primitive church for sacred assemblies & exercises ; & mostly because to attend upon or to give up our selves unto spiritual & holy works , and even also unto outward exercises of piety is a thing laudable of or in it self ; we altogether judg , that christians do rightly and piously , that after the example of the primitive church ( except some more urgent necessity force them to do otherwise ) neglect not to observe that pious use or custome ; and set apart the first day of the seven , yet far from all judaical superstition , as holy form the rest : and to that end abstain from all works not necessary , that they may the more diligently and without distraction attend upon and wholly bend their minds unto divine and heavenly meditations and other godly performances and duties : and on the † contrary , those that do otherwise we judg them worthy of just reproof ; as breakers of publick order , and decorum or decency . and thus much of the precepts of the first table . now followeth the second . . the first precept of the second table , or fifth in order is , that we honour our parents : that is , that we yeild unto them ‖ due reverence , or honour & love , not only in words and outward gesture , but also in lowliness of mind , and sincere affection : yea that we commend our selves unto them by our ready obedience and free and chearful service : howbeit always in the lord , that is , in nothing but in those things which well agree with the commands of the supreme lord of all , jesus christ , or at least are not repugnant thereunto . ( * for when there is this contrariety between the commands of the one and the other , we are then commanded even to hate our parents , and to leave or forsake them . ) lastly , that we requite them , and shew from the heart all thankfulness for the benefits and kindnesses , that we have received , † from them : to wit , by relieving their wants , by winking at their infirmities , by modestly hiding their faults , or gently excusing them , and putting a favourable construction upon them : and in special manner by bearing with patience and long sufferance their harshness and frowardness , and , as far as may be , by amending them by fair and courteous means . . and under the name of parents be and usually are comprehended , not only parents properly so called ; but also all other ‖ superiors , to wit , lords or masters , tutors or guardians , schoolmasters , pastors , elders ; especially good and pious magistrates , who indeed represent the place of parents , that is , who rule their subjects by * just laws and equal judgments , and defend indeed the good and innocent against the injuries of the wicked ; but restrain villainous and lewd persons by just terror ; yea , who out of a love to the publick good and zeal of true justice ( yet with a regard always had of christian clemency , moderation , and lenity ) do not let them go unpunished : and so justly distribute rewards to the good , punishments to the bad , and to every one his own due right : lastly , who protect and defend their loyal or faithful subjects , when necessity altogether requires it , and when , after more gentle remedies tryed in vain , it cannot be done otherwise , even by the sword ( as far as they can with the safety of christian piety and charity . ) to whom again their subjects stand bound to give them † not only honour and reverence , but also to pay them tribute , custom , and taxes , and to perform unto them other offices of obedience of that kind . which is so far true , that they ought not to deny these , so far as it may be done with the preservation of the integrity of their conscience , no not to those magistrates that are cruel and unjust . . the sixth precept is , that we do no murder : ‖ that is , that we do not at any time purposely hurt or prejudice the life or health of our neighbour , and if haply he be our enemy , by whom we have been hurt or injured , that we do not * out of a desire of revenge hurt him again , or † wish him any mischief , much less do him any : but that we be always free from ‖ all unjust anger , hatred , and desire of revenge , † and that we every where shew the same in our words , gestures and deeds : and on the contrary , that we do not only wish him well in mind and affection , but also that we bless him withour mouth and tongue , and wish and pray for all things healthful to him both for body and soul , and furthermore , that ‖ according to our ability and power , we do really do him good , and in very deed relieve him : if he hunger , * by giving him food ; if he thirst by giving him drink ; if he be naked , by clothing him ; if he be sick by visiting him ; if in prison or a captive , by comforting him ; if he have offended us , by forgiving him : lastly , if he will , wish and do us ill , that we do all the quite contrary to him , and so at length overcome evil with good. . the seventh commandment is , that we do not commit adultery : that is , * that we do not upon any account , whether we be bond or free , libidinously defile our neighbour's bed , or violate his chastity . and † in particular , that we diligently avoid poligamy , and all wilful divorces ( but in case of adultery ) ‖ and therefore take heed of marrying her that is put away for any other cause than adultery : that we keep our selves far * from fornication , extravagant lust , and † all impurity , and the occasions and provocations thereunto , both in a marryed and single estate : ‖ and that we carefully on the contrary exercise continency , chastity and honesty at all times , and in all places , even in words and gestures . . the eight commandment is , that we do not steal : * that is , that we do not seek to convey and keep unto our selves the goods of our neighbour ( whether publick or private , whether sacred or prophane ) by any unlawful means , either force , or deceit , or guile : but rather that we put by and prevent all dammage and loss unto him , as far as lyeth in our power ; † and therefore , if haply he be simple , that we do not deceive him ; if he be imprudent or unwary , that we do not circumvent him ; if he be weak , that we do not overpower him , o● run him down : that we do not by terror , threatnings and other unjust ways , compel him to give or to lend unto us : if he be poor and needy , that we do not oppress him with usury : but rather that we assist him with our alms , all manner of advice , and our help and endeavour ; and of those things , which are not precisely necessary for our own natural support , we freely and liberally minister supply unto him : lest haply , whilst we keep to our selves those things , which are due unto him , especially in his greatest necessity , both by the law of nature , and the law of god , we commit some indirect and seceret theft in the sight of god. . the ninth commandment is , that we bear not false witness against our neighbour : ‖ that is , that we do not only forbear lies , slanders , backbitings , and rash censures of others ( especially if they may bring any prejudice or dammage to them ) but also that we hearken not unto the lies , and slanders , and false testimonies of others concerning them : nor suffer our neighbour by our silence , as by a mute testimony , or silent assent to be burdened by them : but on the contrary , that we do maintain and defend his * honour , credit , and good name both in publick and in private to our outmost power : lastly , that we diligently and carefully pursue , follow after and exercise candor , truth , and sincere faithfulness in our words , contracts , doings , and testimonies every where , either in places of judicature or out of them . . the tenth commandment is , that we do not covet either our neighbour's wife , or his house , or any other thing of his : that is , that we do not only do our neighbour no outward wrong ; but also that we covet none of his goods † that are necessary , or profitable or delightful to him , to his loss and wrong : or at least by any unjust way or means , though never so secret , desire to usurp them to our selves , and make them our own : but that we turn away our minds , ‖ cogitations , desires and longings , from all those things , which the most good and most wise god would have subject unto the right or use of another ; and so in godly sort always keep our affections within those bounds and limits of righteousness which god hath prescribed or set them : ever and anon thinking of these two sayings . . that it is our duty * to love our neighbour as our selves . . that † we do not unto another , what we would not have done unto our selves . unto all which ought to be added , as the colophon , end , or complement of all , that ultimate act of charity , which christ himself ‖ inculcates by his apostle john , that we stick not even to lay down our lives for our brethren . chap. xiii . of directing and denying of our selves , and bearing of the cross of christ. . beside the precepts we have already spoken of , there is this also required , * that we direct and order , or diligently compose and frame our selves according to the rule and prescript of the divine will. which indeed may two ways especially be effected . . if we wholly † deny our selves and all things that are ours . . if we do ‖ in no wise love this present world and the lusts thereof ; but rather for god's sake do freely forsake all , even those things which are most dear unto us , and to that end and purpose , continually following jesus christ , and treading in his steps , we refuse not , nor shun to bear his cross. . now we deny our selves aright in this manner . first , when in the worship of god we do not in the least take counsell of our own carnal reason and worldly prudence or policie : * but in all things follow the guidance and command of him alone , ( and that willingly and without any scruple ) who alone cannot err himself , and will not deceive others . in the next place , when we wholly subject our corrupt affections to the will of god , and † chiefly that particular affection , whereby we are more easily and readily enclined and swayed unto some certain vices , ( or sometimes unto some one ) and when by contrary vertues and those works of the spirit , which the apostle reckons up , gal. . we do as it were crucifie them , and reduce them into order : suppose anger by gentleness and meekness ; morosness by courteousness ; sloth by zeal and fervour ; sadness by joy ; litigiousness by facility and peaceableness &c. last ly , we deny our selves most of all , and indeed most properly , when we are ready for christ's sake to put off that first and most natural love , ‖ whereby we are wholly enclined to favour our lives and the happiness , or accommendation thereof : and refuse not to forsake our lives themselves , yea to lose them with or by the greatest pain and torment , rather than endure to commit any thing unworthy of our profession , and the glorious religion of christ. . we then deny this world and the lusts thereof , or love them not , * when we do not only cordially and sincerely renounce those gross and foul vices , † such as have been condemned by the better sort of heathens themselves , to wit , which are contrary to civil honesty and justice , and are for the most part manifestly injurious to god and our neighbour ; and those things which in respect of our animal or natural life , in this world are good , and ‖ pleasing , and delightsome to our flesh , we do not desire or covet after them , so as to be induced in any way or by any meanes whatsoever possible ( to the prejudice likewise and detriment of our health , and the injury and hurt of our neighbour ) to pursue and possess or enjoy them : but also love and long after no good things of that kind * more immoderately or further , than we ought or is meet , to wit , to the hindrance of our duty , which is enjoyned us of god , or to the loss and prejudice of better and heavenly cares . the which indeed doth then usually come to pass , when † true , heavenly and eternal good things , we either wholly neglect them ; or at leastwise coldly , or lukewarmly , perfunctorily , or occasionally , upon some other account , or by reason of some violent motion , or sudden pang of passion we mind them only by the by : or when we stick so fast fettered and intangled with a continual sollicitousness about the concerns of this life , and with thoughts and cares for our animal life , as if we either placed our whole or chiefest happiness in them : and as if our hearts were scarce , nay not so much as scarce at all , touched or affected with a love and care of things of an heavenly import and nature . . and indeed we then love not the good things of this world too immoderately , when we neither desire to enjoy the world it self , ‖ nor those good things , which are in the world so , as if we placed any true and solid , or stable and lasting good in them : but on the contrary do only desire to use them , and that only so far as is sufficient to satisfy natural necessity , and our leading a life worthy of a christian. ( to wit , without the hurt or grieving of another , and transgressing of the commands of jesus christ. ) lastly , when we are contented with * necessary food and rayment , and do not sollicitously seek , or desire any thing further . . the good things of the world of this kind , according to the apostle † john , are these , unto which all other may fitly enough be reduced ; to wit , riches , honours , and pleasures : the immoderate desiring , or too much love whereof is called the lust of the eyes , the pride of life , and the lust of the flesh. which very things themselves , because they war against solid piety , and the salvation of the soul , are seriously to be denyed by a man that is truly pious . . an immoderate love of riches is ‖ covetousness , or a desire of having more , or a love of money . now he denieth this , who doth not sollicitously & eagerly desire more moneys , wealth , or possessions , if haply he have them not , than is necessary for him and his , being indeed always content only with food and raiment to cloath or cover him : and * when through the blessing of god they flow in upon him or increase , he doth not hold them so fast , and possess them so greedily , but that he will willingly whatsoever aboundeth unto him over and above , than what is necessary for the support of himself and his , impart and distribute of the same unto others ( if indeed need so require ) yea indeed unto † all , who are in want ; but especially to the brethren , and those that are of the houshold of faith , and when by the will of god or his permission they are violently taken from him , or by any cross chance do decay , he is not so grieved and made sad , as if he had lost any true and chief good : but relying upon god and his fatherly bounty , ‖ whether he have or want these riches , he hath a continual and diligent regard of his duty ; lastly , who doth so get , possess and lose the good things of this life , as if * he got , possessed and lost them not . . an immoderate love of honours , or pride is ambition and † arrogancy . now he who denyeth this , who doth not earnestly seek after honours , high places above others , dignities and the applauses of people ; and if happily he get them , he is not so delighted in them , as if there did any true and solid happiness consist in them , and ‖ therefore who doth neither himself ( for any cause in the least whatsoever ) in speech , countenance , gesture , gate or going , habit , &c. lift up and advance himself above others ; and if he be extolled by others , he doth not delight therein , as in any true and stable good , but always calleth to mind * the divine grace and his own vileness and unworthiness before god , and christian humility in every state and condition of life ; so that he doth not grudg or think much to shew himself modest , mild , † affable , and courteous , yea and demiss or humble too , in all places and towards all ( except sometimes that magistrates must have a due regard of the publick majesty and their own authority ; ) and therefore in gestures and words , and in ‖ apparel , diet , house , and houshold furniture doth observe a moderation with decorum , to wit , so , that he doth neither unadvisedly render himself contemptible , through an affected sordidness ; nor greedily catch after vain glory by an excessive , proud , or disdainful splendour ; lastly , so that he in all things or places sheweth such an habit ( or attire of body ) as becometh true and serious holiness , and always * clotheth himself with that affection , which will not be ashamed to follow jesus christ when he washed his disciples feet . . an immoderate love of pleasures is the lust of the flesh . † he denieth it , who doth not at all endeavour the delighting or pleasing of his outward senses , whereby the flesh enjoys its peculiar pleasures , and therefore † who doth not feed his eyes with the sight or beholding of things vain or unlawful for pious men , and altogether unprofitable ; nor pleaseth his ears with obscene , uncivil and foolish jests , and neither utterreth himself lascivious quips or scoffs , or scurrilousand ‖ wanton verses or songs , * nor heareth them but sore against his will ; who also studieth sobriety and temperance , and taketh no operose or toilsom care for his palat or belly ; who in meat and drink seeketh not those things which are ‖ superfluous , costly and splendid ; nor doth overcharge his heart therewith , so as to render himself unapt or unsit for the right and due discharge of his calling ; moreover who seeketh to possess his * vessel in honour , and always and every where observeth that true chastity , as it is prescribed by christ , and carefully shunneth all occasions and incentives to lust ( † to wit , drunkenness , luxury , riotings , and banquetings , ‖ idleness , and all vanity in words , and gestures and behaviour ) and on the contrary , doth seriously plie and delight in all meet helps for the cherishing of continency and chastity ( to wit , in * watchings , studies , † pious conferences , ‖ and holy and honest conversation or company ) ; lastly , who doth in particular manner commend unto himself * fasting , for the better subduing of the flesh , and the greater exciting and stirring up of the spirit , especially in time of the cross and affliction , or any publick or private calamity , and therefore doth not so highly prize the rest or quiet , nor the advantage , nor sweetness of any of these things , which may incur or enter into the outward senses ; but that he had rather want and be without all those things , than recede from the commands of jesus christ , so much as a nailes breadth . . whosoever is thus minded and disposed , he will at length rightly imitate christ ; and to him in particular it will not be grievious , patiently and quietly to take up and bear * the cross of christ : that is through † ignominy , reproach , ‖ spoiling of goods , want , h●nger , nakedness , yea through prisons , * fires , wheels , crosses and swords , &c. after the example of his ‖ captain and lord ( as oft as need shall require , and it shall seem good * unto god ) in this way with violence to press towards eternal and immortal glory ; and unto a stable both rest and happyness . for the pious meditation of this very thing hath added so great courage , and so mighty resolution or spirit to the apostles and prophets , and other † holy men of god of old time , ( and also in our own age to faithful martyrs of jesus christ not a few ) that they have gone very often rejoycing and chearful to their torments , although never so most cruel : and in the midst of fires and flames have blessed god , and jesus christ his son , with singing and hymns : † yea , yet further have gloryed in their very afflictions and sufferings ( and that under the hope of the glory of the sons of god ) that they were accounted worthy to suffer those evils for the sake of their lord jesus christ , and to seal his truth , and to illustrate and set forth his glory with their blood. chap. xiiii . of prayer and thanksgiving , and in particular of the lord's prayer . . but because the whole life of believers , ( as we have said a little before ) and especially their obedience of faith , which they constantly perform or yeild unto jesus christ , is daily exposed unto divers dangers , temptations , and assaults of satan , the flesh , and the world , and obnoxious and lyable to many wants and necessities : lest therefore in so difficult a conflict they should faint or despair , * jesus christ hath willed , that all believers in general and particular should † in his alone name , with an unwearied & entire ‖ faith , and that always * without ceasing , ( but especially in great temptations and adversities ) implore and earnestly entreat the continual . help and grace of god , and † continually give him thanks for the benefits and mercies they have received , by this means testifying and declaring , that they ow unto god , as the chief and prime author , their whole happiness , and that by his alone aid , and free blessing or benefit , they are able to perform , yea and really do perform all things whatsoever are necessary to be done or performed for the obtaining of it . whence arise two principal parts , or kinds of divine worship : prayer strictly and properly so called , or an earnest entreating of the divine help for good things to be obtained , or for the taking or turning away of things evill : and giving of thanks , and solemn praysing of the name of god for blessings and mercies received . . both parts or kinds god every where ‖ commends unto us in his word : * but especially jesus christ in the new testament : whilst in all places , whether in publick or private , as the case or occasion shall serve , he commands both to be performed in spirit and truth . and indeed as touching prayer or invocation , jesus christ hath not only † commandded it in words , but also hath commended it to us by ‖ his own example : and also hath prescribed * the manner , and a certain form of performing the same , according to which , as an infallible and certain rule , our petitions ( whether they be conceived or framed for our selves or others ) ought always to be conformed : adding withal a promise , that our prayers , if so be they be † according to the will of god ( and be accompanied also with a due disposition of us that pray , both in respect of our inward and outward man : to wit , ‖ with true repentance for sins formerly committed , firm considence * concerning the grace of god purchased by christ , † a sincere endeavour after holiness , and especially ‖ of brotherly love : also with serious * attention , devout submission , and lastly with an † unwearied diligence and constancy in prayer ) shall most certainly be heard of god. . this form of prayer is called , from the author of it our lord jesus christ , the lord's prayer : whereof there are three chief parts , the preface , narration , and conclusion : although this be ‖ wholly wanting in luke , nor doth it necessarily of it self pertain to the substance or essence thereof . . in the preface we are taught , whom we ought at all times to invocate , or pray unto , and with what heart and in what manner : to wit , our heavenly father , or who is in heaven , that is , unto whom we ought to speak both with an humble , as also a son-like affection , as one who is not only by nature most high and powerful , or the best and greatest ( and now not dwelling , as of old time , in * moses his tabernacle , † or in solomons temple between the cherubims ; but dwelling gloriously only in the ‖ highest heavens themselves , the most true seat , and as it were castle of eternity and immortality , * from whence all good things flow down unto us ) but as one also who shews himself † merciful and kind unto all ; and is indeed always fatherly ‖ affected towards all his faithful or believing ones ; as those whom he always graciously loves in christ : so that he will write down all them and them only for * sons and heirs of his heavenly glory and immortallity ; and therefore as one who both easily can and willingly will † largely bestow all things upon us , that are of a saving import : in whom therefore we again likewise , and that indeed as unanimously joyned or knit together in or by the bond of ‖ brotherly love , by * the same jesus christ , our only patron or advocate and mediator , both safely may , and of right ought with greatest reverence and filial affection to trust . . the narration containeth six petitions : of which † the three former do immediately and properly respect the glory of god , and the three following do chiefly respect our profit and salvation : although both the one and the other by mutual relation and certain consequence joyntly aim both at the same mark , ‖ seeing that neither the glory of god can be disjoyned from our salvation , and this again likewise ought wholly to be referred to that . . in the first petition then we are commanded to pray , that the name of god may be sanctified or hallowed : that the glory of the divine goodness , * wisdom and power , especially as it is revealed in the gospel , might every where be rightly known , and worthily celebrated or extoll'd : and therefore that god would assist us and others with his help , whereby both they † and all other men being even provoked by our example and encouragement , forsaking all idols or profane deities and deasters or petty gods , may above all in words , deeds , hymns , prayers , writings , and that as it were with one mouth , praise and extol the only true god , the father of our lord jesus christ : ever and anon singing both with heart and voice : holy , holy , holy is the god and father of our lord jesus christ ; to him be praise , honour and blessing for ever and for ever . amen . . the second petition is , that his kingdom may come : that is , * that he himself by a true and plentiful knowledg of the religion of christ , which as yet at that time was small and sparing , and as it were advancing or approaching afar off , would more and more direct our hearts unto a solid sanctifying of his divine name : and that he would be pleased in a large and plentiful measure to bestow the same grace upon very many others more besides , † to the end that they also might give up themselves to be ruled by him , or freely submit themselves to his laws and commandments , and that so both might daily more and more be made fit and meet ‖ for the kingdom of heaven , hereafter to be most fully possest in a blessed immortality . . the third is , that the will of god may be done in earth as in heaven , that is , that god would grant us , and others that grace , * that we might every one do his will , now heretofore expressed in his commandments , as readily and as chearfully , as the holy † angels in heaven are wont to performe it . in the next place , that those evils which god either ‖ suffereth , or willeth , and procureth to befall us , we may bear them patiently ; and without any repining improve them unto our spiritual advantage , or proficiency in faith and obedience . and furthermore of our salvation . . the fourth is , that he would give us this day our daily bread : that is , that he would vouchsafe always to give us all things , ‖ which are necessary for us to pass this life withal without any true and reall want or debility of body , and on the contrary , to pass it in peace and tranquillity ; and to attend upon , and ( with a serious cheerfulness of mind and spirits ) diligently to apply our selves , and to mind those things , that are most sacred and holy : and that those things , which he hath already given us , and bountifully bestowed upon us , he would be pleased continually further to bless them unto us , that so , being by their help and means , as by * a staff sustained and supported , we may the better be employed in sanctifying of his † name , propagating of his kingdom , and in the doing of his will , and indeed apply our studies and time unto godliness without distraction . . the fifth is , that he would forgive us our debts , as we also forgive our debtors : that is , that he would graciously pardon unto us in christ all ‖ our sins at any time committed , either through error and mistake , or infirmity , or chiefly through wickedness and malice ; even as we also do from our heart pardon , and are always ready to pardon all * injuries and offences ( and that upon this account only , because he willeth and commandeth it ) to all those who at any time have hurt or wronged us . . the sixth is , that he would not lead us into temptation , but deliver us from evil : that is , that he would not at any time suffer us to be opprest † by too sore and long temptations , much less to be overcome by them , * or to endangered above our strength , but that he would † always , according to his singular power , and also fatherly love , strengthen and support us by his holy spirit : especially in sore afflictions , difficult dangers , and calamities , and other evils of that kind , by which satan assayeth altogether to destroy us , and to turn us from god ; lest haply being too much prest thereby , we design and commit any thing , which may be contrary to his divine will , and prejudicial to our own salvation , or a good conscience . lastly , that * he would always together with the temptation afford an happy event or issue , that we may be able to bear it , and so at length be delivered from all the snares and enticements , and all the fraud and force of satan , yea and freed from all danger of everlasting perd●tion . . the conclusion hath a threefold ground or reason , why we should make bold to desire and ask of god in prayer those things , of which we have already spoken , and consequently why it becometh us to ask them . because indeed his is the † kingdom : that is , because he himself only is absolute , and obnoxious or subject to none , being king and lord of all ; and who hath command and right over all ; and therefore over even satan himself , though god and prince of this world. because also his is the power : ‖ that is , because he alone can do ( that is , give , take away , send , turn away , permit , hinder , ) whatsoever he will , and that according to his own alone mind and good pleasure : and therefore is he one , against whom satan , together with the whole world , cannot at all prevail , so as for to destroy us . lastly , because his is the glory : that is , * because it is he alone and he only , to whom we ought to ascribe whatsoever good we either wish for and desire , or already have and possess , and unto whose alone glory , as to its last end , our whole and universal good is to redound . . but because those who piously worship god , are certainly perswaded of their prayers being heard , which they pour out or make according to the will of god , and because they wish and most earnestly desire , † that the everlasting glory of god , and their own salvation , may more and more be promoted by the same , therefore is there subjoyned the word amen . which partly contains a certain affirmation or avouching of the things propounded , and partly also a pious wish , and religious vow of a faithful or believing soul. . the other part or kind or sort of prayer largely taken is giving of thanks , * whereby we give thanks unto god by jesus christ for benefits already received , whether pertaining to this life , or to that which is to come : and that both in publick and in private , especially in his church : and testify and declare † a thankful and mindful heart , both by a singular study and exercise of piety , and by praises , psalms , hymns , almsdeeds , and other pious duties , and such as make for the glory of god and the good of neighbour , according to the quality and quantity , both of our own abilities , and of the benefits and mercies we have received . chap. xv. of special callings , and of the precepts and traditions of men. . and this indeed is the sum of those commandments , which are injoyned us of jesus christ in common , or which are necessary for all christians to observe alike , for to obtain salvation . besides which notwithstanding every believer hath his particular calling , which every one is diligently to mind . as for instance , * of magistrates , † subjects ; parents , children ; masters , ‖ servants ; also * of husbands , wives , † single persons , ‖ virgins , * widows ; of † rich , poor , &c. of all which we have already before , in some part treated of in our exposition of the decalogue : and of the rest there are special instructions or admonitions ( but proportionable to those already spoken of , and agreeable to every mans state in particular ) every where easy to meet with in the holy scriptures . . of these in general we must hold that rule of the apostle , let every one abide in ‖ that calling , wherein he was called . the which notwithstanding if we can , with the salvage of piety better , it is free for us so to do . for all these conditions of themselves are indifferent : * and therefore do neither commend us unto christ , nor make us hateful or or less acceptable to him . wherefore ( for instance ) there is no greater sanctity to be attributed to virginity † or a single estate or life , than unto a married estate , nor to poverty , than to a wealthy estate , &c. neither are rash vows to be made unto god concerning these things , whereby to wit , we perpetually tye our selves to this , or that , yea whereby we tempt god , and cast a snare upon our selves , and our own liberty . . but all other works , especially such as are merely outward , which are counted religious , and which are devised by man's ‖ spirit , besides and without the word of god ( whether they be imposed upon mens consciences , with or by the authority of others , especially of the church , under the pretence of traditions , or whether they be freely and voluntarily performed by us , with an opinion of worship , if not altogether necessary , yet at least meritorious or satisfactory ) they certainly are not necessary to salvation : yea further , they are in no wise to be thought worthy of the specious or goodly title of works truly good , or of divine worship , ( much less of supererogation , or of any excellent , and singular strain of religion ) for that they cannot come under the august or sacred name of true * obedience , which is of it self acceptable and of right due unto god and christ , our only lawgiver ( and therefore is commanded under the promise of eternal life ) yea also which are not seldom a great hindrance to the † principal and main part of divine worship , ( to wit , the loving of god and our neighbour ) and hurtfull to true piety : especally if , as it often falls out , they be not only equalled with , but also preferred before the commandments of god. chap. xvi . of the worship and veneration of jesus christ the only mediator , and of the invocation of saints . . and hitherto indeed we have chiefly treated of the knowledg and worship of god only . now followeth and succeedeth the knowledg and worship which is proper and peculiar to jesus christ as he is mediator . for in the said knowledg , and in the worship which follows from thence , even eternal life also is expresly said to consist , joh. . . for unto jesus christ , as the only mediator of the new testament , is * given all power in heaven and earth , and all judgment , † or an universal government is delivered unto him of the father , that all men should honour him , even as they honour the father : and ¶ authority is given him to execute judgment , because he is the son of man. therefore also god * hath crowned him with glory and honour , and put all things under his feet , * and hath made him head of his church over all &c. and furthermore hath given him the name above every name , † that at the name of jesus every knee should bow , both of things in heaven , and things in earth , and of things under the earth ; and that every tongue should confess that jesus christ is lord , to the glory of god the father &c. which indeed proper and peculiar majesty of his , was conferr'd on him by god the father , ‖ chiefly for our comfort , and is to be acknowledged by us with religious and thankfull hearts , and continually to be spoken of and praised , unto the glory of god and christ himself . . therefore he that holily and religiously worshipeth jesus christ as he is our * mediator with god ( especially since the time he was advanced † to that supreme right , and set ‖ in the throne of his father , at his right hand ) that is , he that * adoreth , calleth upon , placeth his † hope and trust in him , and humbly giveth ‖ him thanks , and blesseth him for the * salvation purchased by him for us , doth altogether well and according to the most certain will of god. and he that doth not acknowledg the foresaid majesty and glory of his , and therefore refuseth to yeild unto him this veneration and worship , he doth both to god and christ great wrong : especially if he accuse , or rather defame and disgrace it , under the name of idolatry , or false worship and superstition . . but besides and over and above this one † mediator between god and man , religously to worship any others either ‖ angels or men , whether living or dead ( whether they have been really and truly holy , or only so in our opinion only ) that is , to give them more than civil reverence , or to invocate and pray unto them , as indeed our patrons and advocates with god : or to dedicate temples , altars , feasts unto them , to offer sacrifices , to make vows unto them , or to trust in their merits and power , and grace and favour with god , &c. we judg wholly and altogether unlawful , and displeasing to god : especially when the business is concerning the dead , although saints ; for that the holy scriptures † every where affirm of them , that they know not our condition or concerns , and that they no way mind those things that are done under the sun. yet that the memory both of the one and the other is holily to be kept , and their vertues with worthy praises to be celebrated , and to be proposed or commended to us and others for our and their imitation , we rightly judg . sofar are we either from condemning or any ways blaming the mutual intercession of believers * who are yet alive , with god for one another . chap. xvii . of the benefits and promises of god , and first of election unto grace , or calling unto faith. . but that man might not only be able to do or perform those commandments of god , which have hitherto been expounded ; but that he might be willing to do them readily , freely and heartily , it hath pleased god on his part to do all things , that are * necessary for the effecting of both these in man : that is , he hath determined to bestow such grace upon man that was and is a sinner , whereby he might be apt and sit to perform all that , which is required of him in the gospel : and further to promise such good things unto him , whose excellency and beauty might far exceed the capacity of all humane understanding , and the desire and certain hope whereof might provoke and inflame the will of man actually to yield obedience to the same . all which indeed benefits god , who is most merciful in himself , and fatherly affected towards us in christ , is wont by his holy † spirit ( whereof we have treated more largely before ) both to make known unto us , and also really to bestow and confer upon us . . first therefore god bestoweth grace ‖ on sinners not only necessary , but also sufficient for their yielding faith and obedience , when he calleth them by the gospel unto himself : and seriously prescribeth to them faith and obedience under the promise of eternal life on the one hand , and the threatning of eternal death on the other . this vocation or calling in scriptures is sometimes called * election or choosing , to wit , unto grace or the means of salvation : differing much from election unto glory , or salvation it self , of which hereafter . now this vocation is wrought and completed by the † preaching of the gospel , and the virtue or power of the spirit joyned therewith : and that indeeed with a gracious and serious intention to save , and therefore to bring unto faith , ‖ all those that are called : whether they really believe and are saved or no , and so obstinately refuse to believe and consequently to be saved . . for there is one vocation that is † effectual , so called rather from the event , then from the bare or sole intention of god , to wit , which doth obtain its saving effect : not indeed for that it is out of a precise or absolute intent of saving , so administred by some certain and singular wisdom of god , so as effectually or successfully to agree with the will of him that is called , by an irresistable power , or by some omnipotent force ( which is neither more nor less than creation or raising from the dead ) so ‖ efficaciously determined to believe , that he cannot but believe and obey : but because man , who is now called and sufficiently prepared , doth not resist god that calleth him , nor set any bar against the divine grace , which otherwise he might set against the same . there is indeed another that is * sufficient , but yet withal ineffectual , to wit , which on man's part is without any saving effect , and through the alone voluntary and vincible or avoidable fault of man becomes unfruitful , or obtains not its wished and due event and end . . the former , which is accompanied with its saving effect , or is already in its exercit act , is sometimes called in scripture , * conversion , † regeneration , a ‖ spiritual raising from the dead , and a * new creation : to wit , because by it we are effectually turned from a corrupt course of living , to live † soberly , justly , and piously , and are raised of god from a ‖ death of sin , or a deadly custom of sinning , unto a spiritual life , or holy way of living : lastly being reformed according unto the * similitude or likeness both of the doctrine and of the life of christ , we are as it were begotten again : and so by repentance and faith are in him made † new creatures . . man therefore hath not saving † faith of or from himself ; nor is he born again or converted by the power of his own free will : seeing in the state ‖ of sin he cannot so much as think , much less will or do any good , which is indeed savingly good ( such is in special manner conversion and saving faith ) of or from himself : but it is necessary that he be regenerated , and wholly renewed * of god , in christ , by the word of the gospel , and by the virtue of the holy spirit in conjunction therewith : to wit , in understanding , affections , will , and all his powers and faculties , that he may be able rightly to understand , meditate on , will and perform these things that are savingly good . . we conclude therefore that the grace of god is † the beginning , ‖ progress , and * complement of all good : so that not so much as a regenerate man himself can , without this preceding , or preventing , exciting , following and co-operating grace , think , will , or perform any thing that is savingly good : much less resist any † temptations , that do draw and entice unto evil . insomuch that faith , conversion , and all good works , and all pious saving actions , which any one can think of , are wholly to be ascribed to the grace of god in christ , as their principal and primary cause . . yet may man ‖ despise and reject the grace of god , and resist the operation of it : so that , when he is called of god unto faith and obedience , he may render himself unfit to believe , and obey the divine will ; and that by his own proper fault , and that too , true and vincible ; either through * secure inadvertency , or through † blind prejudice ; or through ‖ inconsiderate zeal , or through an inordinate love of the * world , or of ‖ himself , or other irritating or provoking causes of that kind . for such an irresistible grace , or force , which , as to its efficacy , is neither more nor less than creation , not generation properly so called , nor raising from the dead ( and which doth effect the very act of faith and obedience in such manner , that it being afforded or granted , a man cannot but believe and obey ) cannot certainly but altogether ineptly and unwisely be there made use of and applied , where free obedience is seriously commanded , and that under the promise of an exceeding great reward , in case it be performed ; and under the threatning of the forest punishment , if it be neglected . for in vain and without cause doth he command this obedience , and require it of another , and promise to reward the obedience , who himself both ought and will work the very act of obedience by such a force as cannot be resisted ; and ineptly & against reason is he rewarded , as one truly and really obedient , in whom this very obedience is effected by such a kind of force of another's . lastly , punishment , especially eternal , is unjustly and cruelly inflicted on him , by whom this obedience is not performed through the sole and alone defect of that irresistible grace ; which is indeed necessary , as one disobedient , who really and indeed is not disobedient . that we may not now say , that it is every where in the scriptures affirmed of some , that they have * resisted the holy ghost , that they † judged , or rather made themselves unworthy of eternal life ; ‖ that they made void the counsel of god against themselves : that they would not * hear , † come , ‖ obey , that they have * closed their ears , and † hardened their hearts , &c. and of others , that they heard the word readily and ‖ willingly : that they obeyed the truth and the faith ; that they shewed themselves attentive and teachable ; that they * attended unto the truth of the gospel ; that they received the word with chearfulness ; and that they were therein more generous then those who rejected the same ; lastly , that they obeyed the truth , or the gospel from the heart , &c. all which things certainly to attribute to those who either can no ways believe or obey , or cannot but believe and obey when they are called , is doubtless too inept or weak , and plainly ridiculous . . and though there be a very great disparity of * grace according indeed to the most free dispensation of the divine will : yet doth the holy spirit bestow and confer so much † grace upon all men both in general and in particular , to whom the work of faith is ordinarily preached , as is sufficient to beget faith in them , and to carry on their saving conversion gradually unto the end . and therefore not only those , who do actually believe and are converted ; but also those , ‖ who do not actually believe and are not really converted , have sufficient grace vouchsafed to them , to believe and to be converted . for whomsoever god doth call unto faith and salvation , he * calleth them seriously ; that is to say , he doth not call them only in outward shew , or only by his vocal word ( to wit , as therein his serious precepts and promises are held forth to those that are called in general ) but also with a sincere , and every way unfeigned intention of saving them , & will of converting them : so that he never intended any decree of absolute reprobation , or immerited or undeserved blinding or hardening to precede or pass before concerning them . chap. xviii . of the promises of god that are performed in this life , to those that are already converted and are believers ; that is , of election unto glory , of adoption , justification , sanctification , and of obsignanation or sealing . . concerning men that are sinners , but yet are already effectually called and converted by the grace of god unto the faith of jesus christ , and who do by the help of the same grace , by true faith , order their life according to the commandments of jesus christ , god is pleased and useth to exercise towards them , and to prosecute them with several † saving acts , but of two sorts : of which indeed some pertain to this life , others to that which is to come . . the acts which pertain to this life are five : of which the two former are election unto glory , and adoption , or divine filiation , or sonship . by the one of which * they that are already converted , and do truly believe , are separated from the profane rabble of those that perish , and being exempted out of the number of those that are to be damned , ( as to their present estate ) are as it were set apart for god's own peculiar treasure : by the other the same are moreover more nearly or throughly taken into the † houshold of god , and so unto a right of the heavenly inheritance , in due time to be entred upon , and so are ranked and registred among those that shall be saved , or among those whom god will no ways punish , but will pardon unto them their sins freely in or through christ. although adoption * elsewhere in scripture is wont also to denote the very redemption it self of our bodies , or the blessed resurrection , to wit , because the complement and consummation thereof will then and there at length appear . . to these are immediatly joyned other acts , as justification , sanctification , and lastly a certain singular or peculiar obsignation or sealing by the holy spirit . justification is a merciful and gracious and indeed full absolution or discharge of a sinner that truly repenteth and believeth , from all † guilt before god , through and for the sake of jesus christ apprehended or laid hold on by true faith : or a gratuitous or free remission of all sins , obtained or received by true faith in jesus christ , yea further also , a liberal and munificent imputation of faith it self * unto , or for righteousness , for that indeed in god's judgment and account we attain not unto it , but of gods mere pure grace , † and by faith only in jesus christ , ( but yet a living one , and such as worketh by love ) without all merit of our own works . and this is the meaning of that article of the creed , when we say , i believe the remission or forgiveness of sins . . sanctification in special manner so called ( for † otherwise sometime in the sacred scripture it is taken for regeneration also or conversion , or effectual calling ( of which before ) or finally for any spiritual cleansing whatever , although it be only outward ) is a certain , more perfect , and which continually grows and increaseth , separation of the sons or children of god from this impure or unclean world , being partly a more plentiful and fuller enlightening of true believers , and such as out of faith diligently perform and do their duty in the * knowledg of the will of god ( which even god oftentimes is wont to effect and work in many and admirable manners ) partly a more † effectual and through-extimulation or engaging of them unto a constant hatred of sin , and study of holiness & true godliness , and a confirmation of them in this zeal or earnest affection : so that the will of a man that is a true believer is made more prone and enclined , yea more chearful unto vertue every day than other : and these obstacles or hindrances , which otherwise he is wont to meet with in his study of piety and vertue , he either suffereth them not to be lay'd in his way , or being laid he diligently and carefully removes them , and couragiously and chearfully overcomes them . . obsignation or sealing by the holy spirit , is a more solid and strong confirmation * of us in a true confidence and hope of the heavenly glory , and certainty or assurance of the grace and favour of god , whereby it comes to pass that believers , as by an earnest or certain pledg received , are more and more assured of their adoption , justification and finally of their following glorification , and unless themselves hinder it , they may be preserved even unto * the end , in a sence or feeling of the grace of god , and in true faith against all manner of temptations , or may have the gift of a total and final perseverance vested in them and bestowed upon them . . and these kinds of gracious acts god exerciseth towards all those , and only those ( though unequally and in different measure ) who truly believe and repent : of whom therefore in the scriptures we find three sorts or orders . . of those † who are called novices or beginners , and who are newly or but lately converted to the faith , who together with a sincere assent do withal bring indeed a serious and deliberate purpose or resolution of obeying the divine will : but yet such , as when persecution , or the cross and afflictions , or other dangerous temptations do arise , doth immediately again grow weak , or sometimes also vanisheth , and wholly decayeth . . of those * who do for some time remain constant in the true faith , and this same holy resolution and purpose , and for a while also demonstrate the truth of their faith by good works : but yet notwithstanding at length , what through the enticements of the world , or of the flesh , or of satan , or by some violent tyranny , they defect and revolt from the faith , as overcome or wholly discouraged and broken . . of those , who either without any defection or interruption , do continually persevere and hold out in the said pious resolution , † and in holy works , even unto the end : or who having once or again lapsed or fallen , or * somewhat more often revolted , do again seriously repent : and so being restored again by the grace of god , do at length finally persist and hold out . therefore the two former orders of believers are indeed truly elected , adopted , and justified , but not altogether absolutely , nor but for a time : to wit , so far and so long as they are and remain such ; but the third and last sort only even finally , and peremptorily , to wit , according to that which we read in the gospel : he that continueth to the end , the same shall be saved . . for these acts are divine acts , which are sometimes continued , and sometimes interrupted : to wit , which so long continue and take place here , as the requisite condition thereof ( that is , faith and holiness that are agreed upon by covenant ) endureth and abideth in us . but they are interrupted when we no longer stand to our covenants ; or when we do or commit such acts as can no ways consist with true faith and a good conscience : according to that of eizekiel , † if the just or righteous shall turn away from his righteousness , and do iniquity , according to all the iniquities , which the wicked shall do , shall he do it and live ? all the righteousnesses which he hath done shall not be remembred : for his prevarication wherewith he hath prevaricated , and for the sin wherewith he hath sinned , for them , i say , he shall die . whereunto are consonant very many other sacred testimonies of like sort , together with examples . chap. xix . of the promises of god pertaining to the life to cone , or of the raising again of the dead , and eternal life . . the acts of god pertaining to the life to come , are the raising again from * death ( or instead thereof a sudden change of our mortal nature ) and glorification , or the † bestowing of heavenly glory and life eternal : according to those two last articles of the apostles creed : i believe the resurrection of the flesh , and the life everlasting . . this raising will be at * the second and glorious coming of jesus christ unto the general judgment : to wit , when he shall raise unto life again all the † dead , both the just * and unjust , and judg both them , and those that shall then remain alive , † at the judgment-seat of his father , and assign or award unto them all just rewards or condign punishments , according to * the quality and quantity of their works , which they have done in the body , whether good or evil . for then he shall raise up his faithful ones , and saints , which † were indeed dead , out of the dust of the earth , unto a life eternal and blessed , and shall endow them alone with a glorious and incorruptible body : and those which he shall then * find alive , and surviving of them , those he shall on a sudden , and as it were in a moment , change , and make them immortally blessed with the other . . this-like raising , and in part a change , shall be immediately succeeded by that blessed glorification , which is the complement of all the other acts : † whereby the lord jesus ( after he shall have descended from heaven with a shout , with the voice of the archangel , and with the trump of god to the now said judgment ) shall take them , being raised by the angels of his power , with himself into the air , and most powerfully deliver or translate them from ‖ the universal corruption or total destruction of the whole world ( being then to be altogether on a flame ) into the everlasting and glorious mansions * of the heavens ( which in the scriptures are called new heavens , a new earth , and the world to come ) and shall give them to enjoy unspeakable † joy with himself , and with god , and with his holy angels for ever and for ever . chap. xx. of the divine threatnings and punishments of the wicked , pertaining both unto this life , and unto the life to come : to wit , of reprobation , hardening , blinding , and of eternal death and damnation . . towards the wicked and unbelievers , ‖ or those who refractorily or obstinately refuse to believe and repent , and who , although they have been long and much called upon , admonished , reproved , chastened , &c. do yet nevertheless persist to disobey the gospel , god is minded to exercise acts altogether contrary to the former , and they no less severe , than just and holy , the which he hath threatned them with in his word , and do pertain partly to this life , partly to that which is to come . . the acts pertaining unto this life are reprobation or desertion ; also blinding and hardening , and other temporal punishments of that or the like sort , of which the first is the just casting of wicked men off : to wit , * when god will no longer have or account them for his people : and therefore doth righteously withdraw from them the † grace of his holy spirit , which hath been so often despised by them ; yea sometimes also he thinks not meet to bestow upon them those outward means , which he is wont ordinarily to make use of for the salvation of his people : to wit , by leaving them in their own darkness and sins , without true pastours , godly teachers or monitors , and diligent searchers out of truth . . next followeth blinding and ‖ hardening : to wit , when these sinners being now left destitute of the light of heavenly truth , are by gods permission and just judgment deeply involved in * gross ignorance and errours , and in wonderful and divers manners seduced : and when they are given up to their own † unclean lusts , or left to their vile or filthy affections , or are on every side exposed to the temptations , delusions , and snares of ‖ satan : also when their wicked counsels , endeavours , and * practises are suffered for a time to go on with some happy success , and themselves for a while to sin scot-free ; lastly ‖ when manifold occasions of erring and sinning are presented to them : and their † consciences in the mean while are not pricked or troubled with any sad remorse or serious sorrow for their sins committed , &c. all which things indeed , and very many other more of like sort , profane men are wont to turn to their own destruction . from whence there groweth or encreaseth more and more a strange blindness of mind , an obstinate hardness of heart and filthy greediness of sinning : and finally a thick and gross darkness ; that is , a certain brutish ignorance of god , and secure profaneness of life doth wholly seize and possess them . and sometimes indeed those acts are seconded and followed even with ‖ some exemplary also and publick punishment of these men in this life , and such as is visible or obvious to the sight of all . . the penal acts that pertain to the life to come , are most usually contained under the words of the wrath and vengeance of god , also of * judgment and condemnation , † whereby god will not only by judgment irrevocably pass or give away ‖ from the wicked and unbelievers immortal glory , but will also inflict upon them the torments of hell and eternal punishments . which indeed shall be done openly at the last day , when he shall throw them , together with the devil and his angels , into everlasting fire , * that there they may be punished with everlasting destruction , being banished from the presence of god , and his glorious power . . and these things being thus finished , there shall immediately † arise that new world , wherein dwelleth righteousness ; and where jesus christ , our lord and king , having wholly or utterly destroyed all his enemies , shall deliver up or restore the kingdom to ‖ god and his father , that from thenceforward , god may be all in all . chap. xxi . of the ministry of the word of god , and of the orders of ministers . . and this indeed is the will of god , which is necessary for us to know , for that it consists of such like most holy precepts and so excellent promises , the which , that it might become known unto miserable morrals , and be continually set before their eyes , it pleased that great pitier or compassioner of mankind , that it should not only be tacitly insinuated or conveyed into them * by private reading of the sacred scripture : but also that it should by open and publick preaching be every where proclaimed , and daily and openly as it were implanted , and inculcated or beaten in to them . . and that it might be rightly or or duly performed , there was first of all necessary a solemn and immediate both election or separation , † and mission or sending forth of some certain men , for the discharge of the said office ; and the same indeed accompanied and backt with an infallible instruction , and a certain irrefragable authority , or spiritual power . wherefore the lord jesus pitched upon or designed him ‖ certain ambassadors extraordinary , as eminent and singular ministers of his : and furnished them with all gifts * and virtues of the holy ghost necessary for the discharge of this their embassage : and † continually so ruled , governed , strengthned , and confirmed them ; that they did not only once alone openly & publickly declare this will of god , and solidly by all kinds of signs and miracles establish and confirm the same : but also every where gathered them ‖ assemblies or congregations of pious men , among whom the preaching of this his will , as far as might be , might always flourish , and be preserv'd whole and entire , to wit , for the continual edification or building up of all that were called in the true and saving faith of jesus christ. . and indeed these first and chief preachers were * the apostles : who as in teaching and gathering churches , so in the governing and keeping them together , used such authority , † as they had immediately received from the lord jesus : to wit , ‖ such as was uncontrollable and unquestionable , and to which all believers were bound to yield and obey . and to these indeed were joyned both * prophets and evangelists , and teachers and pastors , and other such like , who also themselves used and bestowed their utmost diligence and pains , either for the gathering of new churches or assemblies , or afterward for the nourishing and feeding and further instructing of these that were already gathered by the apostles . . but when such foundations and first beginnings had now been laid by these ; lest when they were either absent , or dead , those congregations should be scattered , and decay again or come to nought , and so by this means , this divine and saving doctrine by little and little should vanish away and be lost ; they every-where in those places where churches were already gathered , appointed them their successors : to wit , † bishops , elders and deacons : by whose help endeavour and care those churches might continually be preserved , and as much as might be , also encreased in number : and gave express advice and command , that the same afterwards at all times and in all places should be done in all congregations : giving withal an ‖ exact description , what manner of persons they ought to be , who were thenceforth to be set over the congregations for this end . . and they indeed therefore appointed * bishops and elders , that both of them by preaching the gospel , by teaching wholesome or saving truth , by confuting errors contrary thereunto ; also by exhorting , comforting , reproving , correcting , ruling , and lastly by going before others , by † their example , &c. might preserve or keep together the churches already planted , and by a continual succession , to their utmost power , might propagate the same . and they ordained deacons , ‖ that , after they had been first proved or tryed , they might diligently employ themselves , in gathering and distributing alms , and in pious , and tender care-taking of the poor in the said congregations . from whence ariseth the perpetual necessity , and manifold use of the whole ministry of the church . . but because after the apostles days , and those first preachers of the gospel , or founders of the church ( when the doctrine of the gospel had now already been fully enough proposed , and in the judgment of god himself abundantly confirmed , and lastly clearly committed to writing ) that immediate sending of ministers ceased , together with infallible instruction , and the undoubted assistance of the holy spirit : therefore an irrefragable power , or infallible authority , in teaching and ruling , hath no more place also . which also even the apostles themselves were minded to restify , when they gave , and left unto the bishops and elders , a certain * and perpetual rule of doctrine and form of discipline : according unto which these were to teach and rule the churches for the future by : and expresly commanded them , and seriously charged them , that they should diligently keep the † pattern or form of sound words , which they had heard of them ; and that they should remember , and hold fast that ‖ faithful doctrine , which they had learned : and therefore bade an * anathema to those who brought any doctrine contrary to , or differing from that , which they themselves had delivered , † and withal injoyned the churches , that they should receive or admit of no other doctrine besides that , which they had received from the apostles , no although even an angel from heaven brought it . . but since it is the duty and office of all bishops and elders ‖ to teach , and * govern the churches , according to that form that is laid down by the apostles , it appears manifest enough , that they have not by any divine right any † command & power or authority , properly so called , one over another . and yet do we not therefore notwithstanding altogether disallow of , much less proudly reject , those degrees of teachers , and rulers , which have now long since been appointed , and every where hitherto taken place in diverse churches of christ , for order and decorum's sake , or for preserving good order ; ( for indeed god is not the ‖ author of confusion , but of order ) if so be they do not at length degenerate into tyranny , and make shew of some worldly dignity and power rather , than of a spiritual ministry , and of that modesty and moderation which becometh the disciples of christ. . but if any one shall abuse the pretence of this order unto pride & haughtiness ; and in particular , if any by these degrees shall not stick to climb so high , as arrogantly to assume unto himself not only a supreme right to determine in matters of religion , and to decide all controversies of faith , * but also to usurp lordship over the lords heritage , and over his fellow-servants , yea over kings , and princes : yea further , whether directly or indirectly , to usurp a coactive power ( that is , armed with outward force , or upheld by the secular arm ) to punish others : yea to punish them with the sword and with death , who cannot out of conscience attribute this authority unto him ( or who refuse to subscribe to his determinations , decrees and statutes ) though in all other respects they be good and loyal subjects to the common-wealth : if any , we say , shall under this pretence usurp such a power in the church of christ , or any other whatsoever like it ; or at least attribute to himself the same in words , or suffer it to be attributed to him by others , truly he seemeth unto us to recede very far from the office of a true bishop . chap. xxii . of the church of jesus christ , and its marks or notes . . furthermore , those congregations or assemblies , which either by the publick pains or labour of these ministers , or otherwise by the word of the gospel any ways whatsoever preached , read or heard , are gathered as it were into one body ( all and every of whose members have a certain mutual communion amongst one another , and a spiritual communion with their one only and true head our lord jesus christ ) as they really are , so also are they rightly called * the church of jesus christ. of both which , to wit , the church , and the communion thereof , we say in the apostles creed : i believe the holy catholick church , the communion of saints . . for this church is nothing else , but an assembly of men called by the gospel , † and believing on jesus christ , or at least with their mouth professing his name and doctrine , as saving : although some more some less , either sincerely and purely , or firmly and constantly , believe on christ , or at least outwardly in words and rites profess christ. . for the church , whilst it is militant here on earth , is wont according to the sacred scripture to be considered under a twofold respect . . as an assembly ‖ of men and women truly pious and believing , and that do cordially and sincerely embrace and love , and with their whole heart keep and order their lives and conversations according to that saving doctrine of jesus christ , which they profess with their mouth . which assembly is visible , and certainly known * to god only : but is invisible unto us : seeing true faith and piety , which lie hid within the heart , none but god , the alone indeed searcher of the hearts and reins , can behold them . . but to hold the saving doctrine of jesus christ , is not forthwith so perfectly to know * all that is every way contained in the doctrine of christ , so as to err or hesitate in no one article at all , or no sacred history , or sense of the holy scripture : but at least well and rightly to hold or understand † all that , without which we cannot rightly observe and perform the commandments of faith and obedince , nor consequently according to the mind and will of god obtain eternal salvation . therefore all those churches , which agree in the belief and profession of necessary truth , we believe that they ought to be counted for true churches of jesus christ : although in the mean time they differ in many other things , and in some respects not inconsiderably swerve from the truth . . the church is considered , as it is a visible multitude of those that ‖ publickly profess the faith and doctrine of jesus christ , although haply they do not truly believe in him : which as to the outward confession of the mouth , and other manifest signs of faith of that kind , is of it self even sufficiently known , and visible unto us : although it appear * sometimes , less evidently or clearly . . again both may be considered either as catholick † or universal , which being spread throughout ▪ the whole world , comprehends or contains all congregations together , either of those who truly believe , or at least profess so to do : or as local , or particular , ‖ which is gathered in certain places by parts severally ; for instance , at corinth , in galatia , at ephesus , &c. of which this , or the other , whatever it be , may not only err in doctrine , but also revolt from the true faith , & the profession thereof : * yea and oftentimes also doth actually revolt from the same ( the catholick church in the mean time still remaining safe & entire notwithstanding . ) nor indeed is there any divine promise extant , whereby the sincere profession of true doctrine and a continual succession therein , or an uninterrupted and uniform continuance of the continual assistance of the holy ghost , and of the orthodox faith ( and that to be always clearly seen ) is promised to any certain particular church or congregation : yea indeed rather both examples † and presages of the defection of many are every where obvious or easy to meet with in the holy scriptures . of the marks or notes of a visible church . . furthermore the notes and marks ( such indeed as are certain and infallible ) which clearly demonstrate unto us , and make a church or christian assembly , which is already gathered by the preaching of the word , visible , may be reduced unto one only general ; that is , unto the profession ‖ of that sacred and saving doctrine , which was delivered by jesus christ , in conjunction with at least an outward keeping * of the commandments of jesus christ. for whereas true faith , which is given unto the saving doctrine of jesus christ , doth , as the more inward form , and as it were the soul , constitute and make a true and invisible church of jesus christ , it is necessary doubtless , that the alone profession of that true and saving faith , which we have spoken of , make the same visible unto us . . but with labour and toil either to seek or demand , or to desire to shew unto others , other notes or marks , whereby those , who as yet are wholly ignorant what a true chruch of christ is , or which or what is the saving doctrine thereof , may come certainly & undoubtedly to the knowledg of the true church , and consequently to the knowledg of the truth it self , is altogether vain and foolish ; for that so to pretend , is neither † necessary , nor profitable , nay not possible rightly or orderly to be performed . so far is it from such marks consisting in those things , which the world and fleshly reason are wont so highly to esteem , to wit , in antiquity , multitude , consent , succession of persons , outward splendour of congregations , or worldly happiness , &c. of which many of late do vainly boast . . furthermore , the duty of those who belong to this visible church doth not only consist in every particular man's professing with his ‖ mouth and in life this saving doctrine of christ for himself : but also in believers being united and joyned together among themselves , * whether they be more , or fewer , in their doing or performing those things , which ordinarily cannot , nor use to be performed , but in a society or congregation , and which render the society or congregation it self more illustrious and conspicuous . . which sort or kind of duties , besides hearing of the word preached , and the profession of faith already spoken of , are chiefly two : to † wit , the use of the sacraments ; as they are called , and * the exercise of christian discipline : of which more immediately . chap. xxiii . of the sacraments and other sacred rites . . vvhen we speak of sacraments , we understand the outward ceremonies of the church , or those sacred and solemn rites , whereby as by foederal * signs , and visible seals , god doth not only represent and shadow out unto us his gracious benefits , especially those promised in the covenant of the gospel , but doth also in a certain manner clearly hold forth and seal the same unto us : and we again likewise do openly and publickly declare and testifie , that we do embrace † all the promises of god with a true , firm , and obedient faith , and that we will always with continual and thankful remembrance celebrate with praise his benefits and favours . . and these like rites , if we must speak properly and accurately , in the new testament , are only two : to wit , baptism , and the sacred supper . of which the one by a ‖ certain analogie ( i. e. proportion or likeness ) doth not unaptly answer unto * the sign of circumcision , which under the old testament was a sign of sacred initation ( i. e. entrance ) or of a certain ingrassing into the people of god ; and the other to † the eating of the paschal lamb , which was a rite of solemn eucharistia ( i. e. blessing ) or publick thanksgiving , for to praise and celebrate god openly for the typical deliverance of the people of israel , that is , for their deliverance out of egypt . of baptism . . baptism is the first publick and sacred rite of the new testament , whereby all in covenant ( without any difference of age or sex ) are by the solemn washing of water ingraffed into the church , and initiated into the worship of god ; or are therefore dipped into , or washed ‖ with water , in , or into the name of the father , and of the son , and of the holy ghost ; that hereby , as by a symbolical sign , and sacred signal , they may be confirmed concerning the gracious will of god towards them : that as the filth of their bodies is washed away by water , so they themselves by the blood and spirit of christ ( if they do not through their own default make void this gracious covenant unto themselves ) are to be cleansed inwardly , or most fully delivered from the guilt of all their sins , and finally to be endowed with the glorious immortality , and eternal happiness of the sons of god : and withal that they also on the other side may be obliged , and * to that end openly declare that they constantly expect all salvation from god alone , and the lord jesus christ , their only mediatour , priest , and king , that they trust in him with their heart , and casting away the filth and defilements of all their sins , are willing by the vertue or power of his holy spirit , to obey him throughout the course of their whole life . of the sacred supper of the lord. . the other sacred rite of the new testament is the sacred supper instituted by jesus the night wherein he was betrayed , to celebrate an encharistical and solemn † commemoration of his death , wherein believers , after they have examined , and truly proved themselves to be in the true faith , do eat the sacred bread publickly broken in the congregation ; and also drink the wine publickly poured forth : and that to declare or hold forth with solemn thanksgiving the lord 's bloody and cruel death , undergone for us ( whereby as our bodies are sustained by meat and drink , or by bread and wine , so our hearts are nourished and fed unto the hope of eternal life : ) and again likewise publickly to testify and declare before god and the church their quickening and spiritual communion with the body of christ crucified , and his blood shed ( or with jesus christ himself , who was crucified and died for us ) and consequently with all the benefits that were procured and purchased by his death , and with all also their mutual love one amongst another . . certainly from those things , which every where ‖ in scripture are read concerning this whole sacred rite , and concerning the things signified thereby , and which the very articles of faith ( concerning christ's true humane body , and his true * ascension into heaven and exaltation , &c. ) do suggest unto us , and lastly right reason it self dictates ; it easily appears , . that here is no † substantial change made of the signs into the things signified , to wit , of the bread and wine into the body and blood of the lord. . and that there is not any local conjunction , or corporeal including , or any physical or natural tying or uniting of both together . . so far is one of the signs ( to wit , the use of the chalice or sacred cup ) from being justly or worthily to be taken away from believers under this pretence , and . that true and quickning , or expiatory sacrifice of jesus christ , ‖ now long since once offered by christ himself , our only and alone high priest for our sins , from being to be believed to be reallly repeated , and daily performed or done over again a new herein . and . in the last place , so far are the symbols or the signs themselves from being religiously to be adored and worshipped by us ; and for this very end , from being either to be shewed publickly in churches , or from being inclosed in coffers or pixes , or from being carryed about in processions , &c. of other sacred rites , but yet such as are indifferent . . besides these there are also other sacred rites , generally so called : which although they be not to be observed by believers , by vertue of any express command of christ perpetually , and necessarily ; yet for good orders sake , and for outward discipline's sake , have been now long since commonly observed by the apostles , and their disciples , and may , without impiety at least and superstition , be also even freely observed now , and indeed profitably enough for example's sake , imposition or laying on of hands , * and that upon divers accounts , to wit , in ordaining of ministers ; in † examining and confirming of new converts , or of those that are catechized ; ‖ in the publick receiving again , or reconciling of penitents , who had formerly grevously fallen : also the solemn joyning of persons in marriage , and the blessing of the same in the assembly of the church , &c. so that there be no superstition in the case , or opinion of divine worship , also of absolute necessity , &c. and on the contrary there be only a regard had of order and decency and publick edification ; and finally a true liberty in such things , * and christian charity ( and consequently also a true moderation and mutual toleration between dissenters ) be always preserv'd inviolate and safe : and the peace of the church , for the sake of such outward rites , and of themselves indifferent , be not rashly disturbed . . hereunto also may be referred those ecclesiastical or liturgical observations ( being indeed indifferent in themselves , but yet which notwithstanding the outward and publick assemblies of believers can hardly want or be without ) about the publick order and manner in churches , of reading , praying ; † singing , prophesying , gathering the alms , also ‖ kneeling in time of prayer , &c. also about publick * fasts , and solemn days of supplication or prayers , and other outward things of that kind , merely of themselves ritual , but yet pious exercises , not indeed prescribed of god in particular ( much less meritorious of the grace of god , or of eternal life ) but yet profitably serving for the outward good order , † or decent policie , i. e. government of the church : yea also in some respect either stirring up , or cherishing pious devotion in our minds , and therefore not lightly to be contemned of themselves , nor , where they are publickly received , rashly and with the scandal of those that are godly to be abrogated . . for in all these ( as in the whole sacred liturgie , and the whole outward government of the church ) that only is to be minded , that all things ‖ in the house of the lord , be done decently , and in order , and that they always * serve unto the edification of all especially † of the weak ( but yet of such as are studious of true piety ) and not cast a ‖ snare upon any one , or infringe * christian liberty , or finally give any † scandal or offence to the weak . for the better and more easy attaining of which end , there is every where an exact regard to be had of the outward , and the order , ‖ gravity , and decorum , which have been already long since received ; also of divers places , times , and other circumstances , and in particular the authority of the christian magistrate , wheresoever it may be had , is , for the publick tranquillity and quiet of the church , always to be heeded or attended to in such cases . chap. xxiv . of church discipline . . but because no society , although never so well established , furnished and provided with good laws , can long subsist , unless it be governed by certain reason , counsel or advice and discipline , whereby even they who belong thereunto , may be continually kept in , or hold to their duty : hence it is that in the visible church of god ( which is the * house , the † houshold , the ‖ city , and * kingdom of god ) we judg it both most profitable , and most meet or just , that such a discipline , as hath been prescribed by our lord and † king , should flourish and be exercised therein . . and it consisteth in brotherly and mutual admonition , in reproving and correcting of those , ‖ who have fallen into any sin , which shall come to our knowledg , but especially into any enormous crime or wickedness : to the end indeed that they may speedily repent and amend : or , if having been admonished , they nevertheless obstinately go on and refuse to repent , in shunning or avoiding of them , and withdrawing our selves from * all brotherly fellowship with them : as those indeed who have now rendred themselves unworthy of the lovely name of brethren , or of those , who call upon the most holy name of christ , and profess themselves the scholars or nurse-children of piety and sanctity : and all this to this end , that the religion of christ and his church may not be evil spoken of , and receive any detriment by reason of their society : but rather that the health and safety of all the members thereof be procured and provided for . . and this discipline concerns and takes hold of both pastors and governours of churches , and also the sheep themselves , or hearers . the † pastors and rulers , if in ministring , or teaching and ruling , both the church and themselves , and their families , they so carry or behave themselves , that they cannot with profit , or at least without scandal perform or discharge the said office in the church . in teaching , to wit , ‖ if they command those things , which are forbidden by the laws of jesus christ , if they forbid , what they command ; if they consent or yield to those things , against which they are strictly charged to the contrary ; if they make those things necessary , which are free and indifferent ; if they too sharply and fiercely strive , and stisly contend for or about things unnecessary , or of no great use and profit ; so as to disturb the church with factions , and to divide them into parties : or otherwise if in teaching they do not observe that manner , way , or method , which becometh the serious teachers of piety to do ; but which may rather serve for the nourishing of contentions , brablings and strifes , than for spiritual edifying ; and for the cooling of pious zeal , rather than for the kindling of it . in governing themselves , * if they be not blameless , the husbands of one wife , vigilant , temperate , grave , compos'd or sober , given to hospitality , moderate , just and impartial ; if they be given to much wine , soon angry , lovers of filthy lucre , sighters , hypocritical , covetous . in ruling their own families , * if they have or keep not their children in subjection , with all honesty and gravity : lastly ; if in ministring † they do not faithfully , chearfully and prudently dispense those things that are committed to their trust . . it is employed or exercised about ‖ the sheep or hearers ; if either they carelesly neglect , or wittingly and wilfully omit those things , which are commanded of god ; or comit and do those things which are not agreeable to the commands of jesus christ , or if otherwise in things indifferent , * they do disturb the publick order and peace of the church , and consequently if they do those things , which may be prejudicial both to their own salvation and to the edisication of their neighbour . . but this discipline is to be exercised , with all possible charity , † prudence and discretion : according to the different quality , and various nature , reasons or respects both of persons and sins ; for the greatest good and profit both of the offenders themselves , and of all other , and that by certain steps or degrees declared and laid down in the word of god. and first indeed there is to be had a just or due regard of persons . for ‖ elder men are not to be rebuked , but to be entreated or advised as fathers , younger men , as brethren : elder women , as mothers , &c. but chiefly a regard is to be had of those persons , which are set in authority , and in any publick office. for we are not readily and lightly to receive any accusations and charges against * elders : but when they have sinned ( that is , shall manifestly be found to have sinned ) they are then to be rebuked before all , that others may be afraid . the like regard also is to be had of magistrates , † and of all those which are set in any eminent or high place . . but if withal the offender add a notorious obstinacy , and a contempt of all admonitions unto the enormity and heinousness of his sin. for if the sin be ‖ secret , or yet not publickly known , there needeth only but a private admonition : and that sometimes repeated , making use also of those that are privy to it , or of witnesses if need be . but if the crime be * publick : that is , not only an heinous sin , but also was committed to the publick scandal of the church it self : or if otherwise all ‖ private admonitions be stubbornly rejected , then is an † admonition to be commenced and used in the presence of all , or in the assembly of the presbyters , that the author or offender may be ashamed , and that others by his example may be deterred from sinning . but if withal the offender add a notorious obstinacy , and a contempt of all admonitions unto the enormity and heinousness of his sin , so that no amendment of life followeth : ‖ then is all familiar or brotherly converse with the offender to be avoided : ( if haply by this means shame may be wrought in him , and himself be brought to saving repentance ) adding withal , if extreme necessity require it , an express and serious declaration of the church , that , as long as he remains impenitent , he is a stranger from , or wholly unmeet for the kingdom of heaven , as one that wittingly and advisedly persists in a manifest crime , or work of the flesh. yet notwithstanding the peace of the church , or the said communion thereof , is always readily to be restored to those that are avoided or excluded from the brotherly communion thereof , after probable testimony given of their repentance , * especially if they shall seriously desire it . . howbeit from this avoiding , which we have spoken of , as to domestick society or converse of life , they are to be exempted , who are either mutually bound and tyed to each other , or at least the one part to the other , either by some divine and indissoluble contract , as † husbands and wives , or law of nature , as ‖ children , or necessity of duty , as * menservants and maidservants . . furthermore , this discipline is not such a kind of action , as is exercised by the church with † any carnal power , or worldly authority , or coactive force : but it is only the churches own ‖ voluntary departing or separating from him , with whom they may no longer live or converse as with a disciple of jesus christ. so that the rulers or governors of the church do not so properly nor so much sever and separate the said person from themselves , as they sever and separate themselves , together with their people from him , and that by the command of jesus christ himself , their lord , and cannot nor will not otherwise converse with him , than with * an heathen and publican , or with any publick and profane sinner , so long indeed as he shall continue impenitent . . wherefore they , who exercise this same discipline not only with a fleshly power , and coactive force , but who do also extend it unto bodily and capital punishments ( especially under pretence and colour of heresie , commonly so called ) they do arrogate and assume to themselves too great a power , yea altogether unmeet and † unlawful ; yea further they do in deed and truth , ‖ oppress the liberty of mens consciences and of prophesie : and do change this saving and wholesome remedy , in wisdom appointed by our saviour for the amendment of sinners , into a most deadly poyson : and that which was designed for their health and safety , these men turn to their subversion and ruine : wherefore also those , who any ways patronize or defend the killing of horeticks , or any the like * tyranny or persecution for conscience sake , we hold and judg , that they are altogether estranged from and contrary to that most meek or mild spirit of christ , and do also fight with unmeet and preposterous weapons against heresies , and consequently do bring themselves under the guilt of a most heinous sin in the sight of god. chap. xxv . of synods , or councels , and of their manner and use . . and thus indeed all particular curches , being taken severally or apart , are to be govern'd by their own ministers , that is , by their own bishops and elders . but if in the mean while any thing more hard then ordinary in doctrine , or manners , or rites , proper and peculiar to the church , which may either concern all , or at least many churches , shall happen or fall out to be disputed and debated : then may synods , or ecclesiastical assemblies , profitably be appointed and held , and sometimes ought ( and that after the example of the apostles themselves ) and they either greater or lesser , as the necessity of the case shall seem to require . they may , we say , profitably be appointed and held ; if indeed a right and lawful order and manner be observed in them : and chiefly if these following articles or heads be diligently attended to and kept , act. . . &c. . i. if in them both the truth , and profitableness , and necessity of all opinions or doctrines be nor examined and tryed by any humane † square , or factitious ( i. e. made or devised ) rule , whatsoever it be , but only by the word of god. ii. if a full and plenary liberty be granted ‖ to every one to speak his own opinion or judgment , without scruple or fear of danger ; and to enquire into the opinions of others , and duly to examine the whole matter that is in controversie . iii. if there be none admitted in them but ●it and meet men , that is , men skilful in divine things , * and who are mighty in the scriptures , and have their senses exercised to discern between what is true & what is false , & especially men pious , prudent , grave , moderate , studious or lovers of truth as well as of peace , as also truly free , and during the time of the examination of the controversie , simply tyed to none , either person , or church , or confession , &c. but only to god and christ , and his sacred word : lastly men free from all corrupt or perverse affections , as wrath , hatred , partiality or abetting of parties . iv. if in them it be not precisely or chiefly urged , that controversies of faith be , by any means at least whatsoever , it matters not what , right or wrong , taken away or removed , or decided against one party or the other : and that only for this end , either to procure , or preserve the outward quiet and tranquillity of the common-wealth , but that it may be chiefly endeavoured that † heresies , schisms , and other such like publick miscarriages , and scandals , be first and foremost kept out of the churches , or that being already brought in : and so by that means piety and truth , as also liberty and christian charity may be always consulted and provided for in them : and therefore , v. if plain , saving and necessary truth be straitly and closely held , and retained in them : and yet so , as that for those that dissent , and who are yet ignorant of the truth , there be no danger created for them upon that account , * nor any force or violence done or offered to their consciences : but that saving truth be only prest upon them by perswasions and reaonss , and that with the greatest gentleness and meekness of mind and spirit imaginable : and in other things that a moderate liberty of dissenting upon certain terms and conditions may remain safe & inviolate , and the remedies of mutual peace and concord commodiously sought out . vi. finally , if what is determined in them be always left liable † to a free examination , and a further review afterwards ; yea , if it be seriously will'd and commanded , that all their decrees be diligently examined and weighed by the word of god , and that no man be envied , and maligned , or at any time endangered for so doing . . and in those synods , next to or after the supreme authority of god , and of christ , there ought also to intervene the authority of the christian magistrate , as of a nursing father * of the church , if so be there be any such in the church , as of one indeed whose duty it is , after the example of godly kings and princes under the old testament chiefly , or after the manner of master-builders to moderate † the outward order and government of the church , and to preserve the worship of god whole and entire therein , and therefore as oft as need requires , himself to convocate or call synods together , and in his place to preside in them , to propound together with ecclesiastical persons those things that are to be debated or treated of peaceably and softly , to hear the judgments of all in general , even of dissenters themselves , to enquire diligently into the truth out of god's word himself , to collect the free votes of others , to give or declare his own judgment and sence together with them , and to his utmost power to provide and take care , that all things be managed and carryed on in them according to god , as of right he may , so of duty he ought . . and yet is it not his right , or duty , to put in execution the decrees of synods by any secular power and force : and to repress and keep under those , who in conscience refuse or think much to subscribe unto them , either by threats or ‖ fines , much less by banishments , imprisonments , bonds , finally by death or other such like cruel punishments . furthermore , neither ought he , nor of right can he trouble or molest those , who modestly , * and always preserving inviolate the reverence that is due to superiors , do only for religion and conscience sake desire to assemble and meet together , without or out of those publick places , which always remain subject to the magistrates right or power : to wit , ‖ by edicts , proscriptions , incursions of soldiers , and other violent ways of acting : but is bound to preserve unto them whole † and untoucht their liberty of worshiping god in publick , and to take care and endeavour that the truth of god and religion be maintained only by ‖ spiritual weapons ; and perswaded unto only by arguments and reasons : lest otherwise he seem to desire to offer violence to the consciences of his subjects , and to suppress christian * liberty , and lastly to usurp the power and authority that is proper unto god , and unto our lord jesus christ. the conclusion . and this at length is our judgment of all , or at least of the chief articles of christian religion , whereby christian reader , whoever you are , you may easily understand , and most clearly see , that we are free and clear from all those heresies , schismes and other noisom and ungodly opinions , which have been hitherto by our adversaries slanderously fastened upon us : and that we do not dig up again , or , as they say , hang up upon a new post or pole any erroneous opinious and such as have been condemned by the ancient and first professors of christianity : also that we do not shake , nor subvert those things , which have been at any time established by the church of christ by universal consent : that we do not define , nor obstinately and proudly decide in those things , which have long since been dubiously controverted to and fro , and which make not greatly either for the promoting of the glory of god , or of our own salvation or our neighbour's : finally that we do not operously & subtilly seatch into those things , which are not revealed to us : lest indeed we intrude our selves into those things , which the most wise god would have to be kept secret . but that we make this our only and sole endeavour , that we may preserve whole and entire that truth , which is according to godliness , and which it concerns us all solidly for to know , and that we every where pursue , and , as much as in us lyeth , promote those things which make , both for the maintaining or cherishing , and promoting of mutual peace and concord amongst christians ; always remembring that advice of the apostle's , tit. . . this is a faithful saying , and these things i will that thou constantly affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they which have believed in god be careful to maintain ( or go before , or excel others in ) good works . for these are good , ( excellent ) and profitable to ( for ) men : and that which the apostle elsewhere exhorteth unto ; follow ye peace with all men , and holiness ; without which no man shall see the lord , heb. . . in these two is placed the chiefest glory of the christian religion . with these therefore hitherto we are wholly taken up . but about things unnecessary , and not greatly profitable to salvation , we are loth to draw to and fro the saw of contention , and the mysteries indeed , that are sublime & abstruse , we receive with a simple faith and free from all scrupulous subtilness of wit and reason , nor but soberly and sparingly , and as one of the ancients is reported not unfitly to have said , we handle not the burning iron without tongs . and as for unprofitable speculations and vain niceties , we keep at the farthest distance from them , for that they rather gender or produce strifes and questions , than godly edifying which is by faith , tim. . . concerning things indifferent , as also rites and ceremonies , we lightly trouble no man , so that the offending of the weak be diligently avoided on the one hand , and superstition carefully provided against on the other . finally , we direct all our studies to this mark , that we may hold forth those things which are either necessary , or very profitable to substantial piety and our own everlasting salvation , and that in other things we may willingly and readily tolerate and bear with all that dissent from us , and heartily follow , maintain and cherish peace and concord in all the churches of jesus christ , although in our opinion or judgment they are out of the way . which things being so , we earnestly entreat and beseech you by the lord , ( christian reader , whoever you are ) that you would not give any room with your self unto any suspicions to the contrary , nor admit of the unjust accusations , calumnies and slanders of our enemies , or easily harken unto those , whose chiefest interest it is that we should be evil spoken of , lest they should seem to have condemned and banished us undeservedly , and as innocent : but that having a careful regard to right and equity , you would pass judgment of us according to this our confession and publick declaration of our belief . if in any thing haply you suppose or believe us to err , instruct us in the spirit of gentleness and meeekness , which most highly becometh the servants of jesus christ. we are ready in all places , and at all times , to yeild to those who shall shew us better , and give place to the truth of god , which is more precious to us than all things else . if at any time notwithstanding , or in any place , we dissent and differ in things not necessary to be known , let us bear with one another in the lord ; and being mindful both of christian charity and prudence , let us study to keep the unity of the spirit through or in the bond of peace , eph. . . nevertheless in that , whereunto by the help and guidance of christ we have already attained , let us walk by the same rule , and be alike minded or affected . and if in any thing we be otherwise-minded , god will reveal even this unto us . phil. . , . grant he , that we may daily more and more to his glory grow and make progress in true faith , piety , charity , prudence , gentleness , meekness , and other holy endowments and christian virtues , and endeavour patiently to bear with , and gently or mildly to amend one anothers infirmitities , errors , and failings , that being rooted and grounded in love , we may be able together with all saints to apprehend , what is that breadth , and length , and depth and heighth and that love of jesus christ which passeth all understanding , that so we may be filled even unto or with the whole fulness of god. to him , who with infinite redundancy is able to do above all those things which we ask or think , according to that power which worketh in us , to him , we say , be glory in the church by christ jesus , throughout all ages , world without end . amen . finis . notes, typically marginal, from the original text notes for div a -e a prolepsis concerning a four-fold sort of dissenters , touching things of this kind . objections of the first and second sort . cor. . . a general answer . what is the true use and end of consessions . that they are not precisely necessary . that yet they are useful and lawful . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are sometimes also necessary . three remedies against the abuses of them . of their true and false authority . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of their three-●old abuse . for a moderate liberty to examine them . against the unbridled licentiousness of some . nor bands of consciences . that they are not limits nor bounds within which religion is to be shut up . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a conclusion of what hath been said . cor. . of b●waring of an accidental abuse . the scope of this consession . against the calumnies of some . of the matter of this consession . against the third sort of dissenters . what heads her● are chiefly expounded , and why . john. . . of the five controverted points in holland . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . against rash anathema's . gal. . . cor. . . mat. . . cor. . . an exhortation to the study of peace , moderation and forbearance . pet. . . apoc. . . jam. . . ma. . . . tim. . , . phil. . . notes for div a -e the foundation of religion , is faith in god. * heb. . . † ● mat. . . gal. . . ‖ heb . joh. . . the revelation of the godhead in the old & new testament . * heb. . , . deut. . per totum . act. . . thes. . & joh. . , . the canonical books of the old testament . † tim. . , , . pet. . , . ‖ luk. . . & . , , , . act. . , & . . & . , . rom. . . the ●o●ks of the new testament . * luk. . , , . joh. . . & . . act. . . & divers other places . † pet. . , . thes. . . & e●h . . & ●● . ‖ pet. . . . joh. ● . ● , 〈◊〉 . * rev. . . & . , . with other places . the certainty of both . the apochryphal books . arguments for the certainty and truth of the scriptures . ‖ act. . , , , . heb. . , . act. . , , . * act. . , &c. act. . , , , . † mat. . , , . chapters . ‖ pet. . . heb . . cor. . . * rom. . . cor. . , . cor. . through● out cor. . , , , . &c. cor. . , , &c. col. . . . act. . , &c. act. . , . and so following . a prolepsis , or prevention , and answering of an objection touching the testimony of the church . † luk. . . col. . . thes. . . and thes. . . ‖ eph. . . act. . . & thes. . . * rom. . , , , . joh. . , , . pet. . , , . & chap. . , , , &c. the authority of the sacred scripture . † esa. . , . heb. . . ‖ deut . . & . , tim. . . pet. . . ‖ mat. . . & . . gal. , . the sacred scripture is the only rule of controversies of faith. * isa. . . act. . . † jam . . ma● . ‖ psal. . , . & . . luk. . , . * deut. . , , &c. & chap. . . & so on . † joh. . . & so on . ‖ thes. . . * prov. . , , &c. & chap. . vers . . & so on . psal. . . † act . . pet. . . and not the church or a synod , &c. * see the places 〈…〉 a little before , 〈◊〉 . . . &c. ‖ psal n . , & so on . eph . . & so following . chap. , , &c. mat. . , , &c. jam. . . an exa●●●nation and con●●tation of the contrary errour . mat. . , rom . gal. . . and so following . the perfection and sufficiency of the holy scriptures . * tim. . , & pet. . , , . & pet , , . † rom. . , &c. mat. , , ch . through out . heb. . . gal. . . & . & . joh. . . &c. * psal. . , &c. psa. . , . cor. . , , &c. & . , , & ● pet. . . the clearn●ss and perspicuity thereof . † joh. . . . . pet. . . luk. . . &c. thes. . . ‖ psa. . , . joh. . . & . . the causes of its obscurity . * job . , , &c. 〈◊〉 . &c & . , , &c. ‖ pet. . , cor. . . * acts . , , &c. & . , , &c. and of its interpretation . † cor. , , &c. chap. . throughout thess. . , . which is the best & sure st explication of scripture . ‖ heb. . , . pet. , , . jam. . , . * mat. . , , &c. and ch . . . pet. . . cor. . , , a prol●psis or prevention of an objection . the two chief heads of religion * joh. . . john . . & chap . , . & joh. three things to be known of god. † heb. . , , &c. acts . , &c. & ch . . , &c. but not equally , or alike necessary . a twofold knowledge of god. ‖ job . . jer. . . & . ho● . . . tit. . . joh. , , , &c. and ch . . . of the nature of god. * exod. . , ▪ tim. . . & . , . † mat. . . cor. . . joh. . . * deut. . & ● . . ps . . cor. . . tim. . . god is one and the supreme lord of things . † gen. . . deut. . . isa. . . & . . & . , . ‖ job . , &c. deut. ● . &c. chron. . . sam. . , , . dan. , &c. jam. . ma. . . prov. . isa. ● . ● & . . * rev . psal. . . tim. . . & . , . eternal and immutalle . † jam. rom. . , . mat. . . psal. . , . ‖ joh. . . tim. . . tit. . immense and every where present . * king. . . ps. , . j●r . . . isa. . . acts . , . † ps. . . & . . & . , . & . . mat. . . ‖ cor. . . joh. . . omniscient and supremely w●●● . * job . , . psal. . almost throughout . & . . prov. . . isa. . , . † jer. . , . sam. . . ps. . & . . cor. . ● . h●● . . . joh. . . ‖ isa. . . . rom. . . tim. . . of most free power and wi●● . * exod. . . ps. . . & . . mat. . . rom. . . . * ps. ● . , . & . . isa. . , , &c. mic. . , . cor. . . heb. . . † ps. . , . & . . . ex. . . & . . deut. . . & . . ‖ psal. . . acts . , . * psal. . , , &c. & . , &c & . . & . . &c. & . , . joel . . most good in himself and towards us . † rom. . ephes. . . tit. . . jam. . . tim. . . & . . * gen. . , &c. deut. . psal. . , , . & . . just , holy and true. † ezek. . . & . , &c. ma● . . thess. . , , . rev. . . ‖ i sam. . . rom. . . tim. . . & . . tit. . . heb. . . joh. . . omnipotent . * gen. . chron. . . ps. . . ma● . . ● ma● . . luk. . . rev. . . & . blessed and every way perfect . * psal. . . ma● . . . act. . . tim. ● . , . jam. . . act. . , , . the use of the doctrine of the unity of god. deut. . , &c. mat. . . cor. . , . of his supreme power & authority * gen . . sam . , . ●am . , . &c. † phil. . . jam. . , , &c. and pet. . . of his eternity & immutability . * rom. . , . tit. . jam . , . of his omnipresency † psal. ● . , , & &c. amos . , &c. mat. . , , &c. of his omnisciency . † psal. . , . & . , , &c mat. . , , . rom . heb. . , , . pet. . of his most free will and pleasure . * gen. . . deut. . , , &c. & , , &c. psal. . , , &c & . , &c. cor. . ▪ † rom. . , &c. & . , &c. job , & , throughout . of his goodness & bounty . * deut. . , , &c. psal. . . & , throughout . a cor. . , , &c. of his justice & truth . * ps. . , & . , &c rom. . &c. & . , &c. † lev. . . & . . pet. . , . of his omnipotency . * mat. . . deut. . , &c. jer. . . job . , &c. † psal. . . & . & throughout . joh. . . rom. . , &c. of his blessedness the mystery of the trinity . * mat. . . joh. , . & . . cor. . , , . cor. . . † john . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * cor. . eph. . . the distinction and order of the persons . * joh. . . & . . rom. . † job . . & . . & . . ‖ john . , . gal. . . * joh. . . & . , &c † ps. . . heb. . , &c. joh. . . ‖ joh. . . gal. . . cor. . , . their communion of or in the same deity . * joh. . , , &c. & . . rom. . . col. . , &c. heb. . , &c. rev. . & . & . & . almost throughout . † isa. . , &c. & . . cor. . , &c. & . , &c. & . , o . & . . . act. . . & . . & . . mat. . , . a pious caution concerning this mystery . * cor. . , &c. joh. . . mat. . . † joh. . ● cor. . . of the works of god their various use. * exod. . throughout . deut. . . &c. ps. throughout . act. . &c. rev. . † mal. . . & . . . division into decree and execution . ‖ act . . eph. . , &c. cor. . . tim. . . pet , . . * psal. . . isa. . , . & chap. . . j●r . . , &c. . into creation and redemption . † gen. . throughout . ‖ cor. ▪ . * eph. . . &c. co● . ● . throughout . psal. . † gen. . exod. . . isa. . , &c. psal. . & . a●● . . , &c. rev. . . the creation of the world. * col. . of the an●●●● . † h●● . 〈◊〉 ▪ . r●● ▪ . . ma● ▪ . . 〈◊〉 . 〈…〉 & 〈…〉 . 〈…〉 〈…〉 . 〈…〉 ‖ 〈…〉 * 〈…〉 their wicked designs and endeavours . * eph. . . & . . rev . &c. thess. . . & thess. . . † cor. . . & ● . ● . joh. . . & . . act . . & . . & . , . pet. . . ●●in . ● . , &c. ‖ ma● . . . rev. ● . . the creati●n of men unto the image of god. * gen. . . & . . &c. † eccl. . . mat. . . ‖ gen. . . & . . jam. . . psal. . their happy estate before the ●all . * eccl. . . an explication whereof s●e ecclesiasticus , . , &c. † . & . chapters . the use & scope of creation . * psal. . & . & & . act . &c. & . , &c. † rev. . & . . ‖ cor. . . & . . a confutation of the errour contrary to this truth from the absurdity following . * see calv. insti● . l . c. , , , &c. † gen. . , , . 〈◊〉 . . . is● . . . 〈◊〉 . . rom. . , . ‖ see cal vin on the said places . what providence is . * psal. . , . & . , & c. also . & . & . & . prov. . , , . isa. . , &c. amos. . , &c. * ma● . . . & . , . kinds . general in reference to all creatures . † cor. . . tim. . . ‖ psal. . & ● with others already cited . special in reference to angels . * gen. . . & . , . & . . exod. . . & . , . psa. . . king. . . & . . isa. . , . & . . mark . . luk. . . heb. . . special in reference unto men. † exod. . , &c. deut. . ●a . . gal. . . ‖ exod. . , &c. deut. & . cor. . . & . . pet. . , . joh. . . rev. . . ezek. . , &c. act. ▪ , &c. & . . psal. . . isa. . . * psal. . . & . . & . . rom. . , . heb. . ● mal. . , . * psal. . , . & . , zech. . . psal. . . act. . providence about sins . what permission is . † prov. . . & . . ezek. . . , . gen. . , &c. & . , . isa. . , &c. joh. . . & . , &c. luk. . . mat. . . cor. . . psal. . & . pet. . . cor. . , . ‖ exod. . . rom. . . nahum . . , . psal. . . * jam. . . † psal. . . zech. . . j●r ▪ . . ezek . rom. . , &c. & . ▪ &c. thes . , . the various manner of providence about divers kinds of things and men . ‖ cor. . . mat. . , . * psal. . . pet. . psal. . . † chron. . . act. . . psal. . , &c. zech. . . psal. . , . mat. . . ‖ gen. . . pro. . . jer. . . &c. heb. . , . joh. . , . & . . & . . * act. . . tim. . . rev. . & . heb. . , &c. and . , , . pet. , , . † psal. . , . & . , &c. mat. . . & . . cor. . . phil. . . rev. . . . ‖ psal . , &c. psal. . , &c. exod. , & . ●ev . . , &c. isa. . . joh. . . thes. . . ro. . , &c. eph. . . & . , , . * exod. . . isa. . . dan. . , , &c. act. . . another diversity from the manner of working . † chron , , . isa. . , , . &c. ch . . . act . . &c. a consectary for 〈…〉 and the liberty of the will. ‖ prov. . &c. ch . . . &c. * deut. . . &c. chro● . . &c. isa. . , &c. a●● . ● . . &c. ● cor. . ● . cor. . ● . & . ● . . against fortune & fate . . against the epicureans , stoicks , &c. ‖ job . . . & . . psal. . & . , , &c. mat. . . &c. tim . , . sin goeth before redemption . * rom. . . &c. & . . &c. & . . &c. of adam's first sin. † gen. . . ‖ gen. . . &c. rom. . . &c. tim. . , . cor. . . * exod. . . rom. . , . gen. . &c. a consistation of the error touching the manner and cause of this sin. the guilt trising there●… . † gen. . & . . &c. rom. . &c. gen. . . &c. rev. . . & . . the propagation thereof unto his pos●eri●y . ‖ act. . heb. . . rom. . . &c. joh. . * see the 〈◊〉 of the sy●●d of d●rt . ch . . at the begining . actual sins . † gen. . . & . . cor. . . eph. . , . . jer. . . joh. . . rom. . , &c. pet. . . their kinds and degrees . ‖ luk. . . jam. . ult . * cor. . . † tim. . . luk. . act. . . ‖ gal. . . mat. . . sam. ● . , . * psal. . . num. . . &c. mat. . . . sam. . . † luk. . . psal. . . ‖ rom. . . * joh. . . † mat. . , . mar. . . luk. . . their destinction into the works of the flesh and lighter failings . ‖ num. . . rom. . . & . . , , . & . . &c. * joh. . . mat. . , . † psal. . . mat. . . &c. gal. . . &c. heb. . . jam. . . pet. . . kinds of punishments . * gen. . . &c. deut. . . rom. . . & . . a twofold power of sin , under the old testament . † jam. . . m● . . ● . eph. . , , . tim. . , . tit. . . ‖ gen. . &c. & . . * heb. . . & . . j● . . col. . . † ge● . . , . & . . heb. . . 〈◊〉 the 〈◊〉 . ‖ rom. . . * gen. . . & . . act. . . † gen. . , , . & . . † pet. . . . after the floud . ‖ josh. . , . gen. . , . * gen. . . † act. . . psal. . , . deut. . , , &c. ch . . , , , &c. ‖ act. . . gal. . . * gal. . ● . † lev. . . &c. deut. . . &c. & . ‖ isa. . . &c. & . . &c. chron. . . act. . , , . * rom. . . & . . heb. . , . & . . & . . rom. . , . & . . the use and necesity of the grace of god. † rom. . . &c. & . . &c. & . . &c. gal. . . act . . & . , . ‖ rom. . . &c. & . . &c. & . . &c. gal. . . act . . & . , . the work of redemption what it is . * cor. . . gal. . . † pet. . . eph. . , . ‖ heb. . * cor. . &c. rom . . &c. ch . . . & ● pet. . . &c. eph. ● , &c. the execution or accomplishment thereof by christ , † joh. . , &c. & . . mat. . . joh. . . act. . . & . . gal. . , &c. tit. , . of the person of christ. ‖ joh. . , &c. & ch . . . rom. . . joh. . . * tim. . , . ma● . . . cor. . ● ●● . rom. . ● † joh. . . &c. & ch . . . rom. . , . & . . gal. . . luke . , &c. heb. . of the truth , perfection &c. of his humane nature . ‖ joh. . . &c. heb. . . &c. & . . & . . ro. . . & . . gal. . , &c. his threefold office ● twofold 〈◊〉 . ‖ luk . , . act. . , . heb. . , . rev. . , & . . his state of humiliation . * tim. . . act. . . cor. . , & . . eph. . . psal. , &c. heb. . . of exaltation and glory † mar. . . . rom. . . heb. . . & . , &c. his prophetical office. * joh. . . & . . tim. . . † joh. . . &c. ch . . . act. . . & . . ‖ . pet. . . phil. . , &c. * act. . , &c. joh. . & . . priestly . * phil. . . ‖ eph. . . gal. . heb. . , . & . , . joh. . . * rom . . heb. . , . . kingly . † heb. . . r●v . . . ●●es . . . psa. . . ‖ m●● . . . a●t . . . * eph. . , , , &c. & . , &c. psal. . , &c. & . , &c. † rev. , & . act. . . & . . heb. . ‖ mat. . , &c. cor. . . thess. . , , . thess . . thess. . . . mat. . . * mat. . rom . , , phil. . , &c. tim. . , . † lev. . heb. , & . ‖ rom. . , &c. chap. . . j●● . . heb. . , &c. pet. . . the ●onfutation of an errour . a twofold will of god in the new testament . * jer. . , &c. heb. . . & . , &c. ch . . , &c. a subdivision of the former . † joh. . . &c. ch . . aeph . . , , &c. rom. . , &c. tim. . , &c. heb. . , . ‖ joh. . , . mat. . , &c. * tit. . , . act. . . & . . & . , &c. cor. . , , . & . . pet. . , . predestination unto salvation . see calv. and the canons of the synod of do●t . vocation unto faith. † rom. . , &c. tim. . , . tit. . , . the sum of the precepts or commandments of the new testament . ‖ mat. , & , & . * joh. . , &c. rom. . , . & . . † mat. . . & act. . , &c. saving faith includes the whole piety of the new testament . ‖ gal. . . & . cor. . . jam. . , &c. * j● . ● . . & . . † rom. . . &c. ‖ jam. . . * tim. . . ‖ heb. . . † mat. . , &c. heb. . . jam. . . ‖ joh. . , &c. pet. . , , , &c. eph. . , &c. what true conversion is . * mat. . . act. . . luk. . , . act. . . thes . . . joh. . , &c. gal. . . eph. , &c. ch . . . † act. . , &c. the three necessary requisites or adjuncts of it . ‖ jam. . ● . & . . & . . pet. . , . ch . . rom. . . * joh. . . ● joh. . , , . † rom. . . ‖ eph. . . pet. . . rev. . . * mat. . , &c. & . . & . , . tim. . . † mat. . . & . . heb. . , . & . , . rev. . . , . & . . * heb. . , &c. rom. . , &c. the definition of saving faith. † joh. . . heb. . . eph. . , . ‖ heb. . . & . , &c. act. . . & . . its parts or prerequisites . ‖ ioh. . . * jam. . , &c. luk. . . tit. . . † mat. . . heb. . , &c. rom. . . &c. eph. . . ‖ eph. . , &c. & . , . mat. . . heb. . , &c. * rom. . . & . . & . , &c. & . . & . . act. . & . . † heb. . . act. . . joh. . . rom. . . a confutation of an errour see the can●ns of the synod of dort. ch . . & . a●●o . , . . reject a●t . . two things necessa●y for the getting of ●aith . * thes. . . † joh. . . ‖ jo● . . , , . * joh. . . & . , . act. . ● . & . , &c. i●s conne●●●n with good works . † job . . , , . gal. . . & . . mat. ● . , &c. ch . . , . ‖ heb. . . & . & ch . . ● , , , &c. three deg●e●● of bel●evers . * joh. . . . cor . , &c. heb. , &c. & . , &c. incipients or beginners . † heb. . , . & . , . col. . , &c. gal. . , &c. jam. . , &c. re● . . , &c. pro●●●i●●ts ‖ gal. . , . eph. . , &c. adult and perfect . * ro● . 〈…〉 † joh. . . & . . ‖ king. . . * eph. . ● . col. . . rom. . . &c. how far all these are truly reg●nerate . † rom. . . eph. . . phil. . . joh. . . jude . v. . ‖ joh. . . the regenerate may and often do fall away . * heb. . , &c. rev. & pet. . , &c. eze . , &c. heb. . , . & . , , , . tim. . , . rom. . , &c. † contrary to the canons of the synod of dort , ch . . psal. . cor. . isa. deut. . ‖ luk. . , &c. heb. . , &c. pet. . the division and sum of good works . * mat. , & , & . † eph. . , &c. & . , &c. the sum of the decalogue . ‖ exod. . deut. , & . mat. . , , , . mar. . , . the first commandment against idolatry . * deut. . , , &c. ch . . , . king. . , &c. & . . jer. . , , . mat. . . thess. . . act. . . gal. . . † dent. . . & . † eph. . . phil. . isa. , . jer. . . ‖ mat. . . jer. . . psal. . , . & . , . rev. . . & . . & . . the second is against worshiping of images . * lev. . , &c. dent. . , &c. psal. . . & . , &c. isa. . , , &c. & . , &c. act. . . rom. . , . cor. . . † isa. . , . j●r . , . mat. . . eph. . . phil. . . ‖ cor. . , , &c. * joh. . . † cor. . . ‖ isa. . . & . . joh. . the third commandement is against blasphemy and vain oathes * le● . . ● . de● . . . † lev. . . ‖ lev. . , &c. † lev. . mat. . , &c. jam. . . * deut. . , . * rom. . . & . . . cor. . . & . . heb. . . phil. . . rev. . . the fourth of sanctifying the sabbath . † deut. . , &c. ‖ rom. . , . gal. . . col. ▪ . * act. ; . ● cor. . . rev. . . † tertul. apol. ● . . & de corona militis . item historiae tripart . lib. . c. . the fifth , of honouring of parents . ‖ exod. . . lev. . . prov. . . eph. . , &c. col. . . * mat. . . luk. ● . . † tim. . . mat. . , &c. of magistrates and subjects . ‖ eph. . , &c. exod. . . act. . . tim. . . * deut. . , &c. psal. . & . act. . , &c. rom. . , &c. † m●t. . . pet. . , . tit. . , . tim. . , &c. rom. . , &c. against murder● , hatred , revenge . ‖ gen. . . ex. . . * prov. . . & . , &c. ●ev . . . , . † rom. . . ‖ eph. . . rom. . † mat . , ● . ‖ deut. . , , &c. & . , . luke . . . * rom. . . mat. . . . thess. . . pet. . . against fornication , &c. 〈◊〉 * lev. . & . , &c. mat. . . 〈…〉 † cor. . , , &c. ch . . , &c. ‖ mat. . . * thess. . , , . cor. . . & . . † heb. . . mat. . , &c. cor. . . col. . . ‖ rom. . , . gal. . . . against th●fts , ●ap●●es &c. * exod. , &c. de●t . , &c. isa. . . amos. . , , , . mich. . , . jam. . , &c. † psal. . eph . . luk. . , &c. & . . tim. . , , . ezek ▪ . , , , &c. thess. . . joh. . . against lies , calam●●ies , &c. ‖ deut. . , &c. prov. . , , . job . . , &c. psal. . , . * mat. . , &c. luke . . . eph. . . j●m . . . against evil desires . † rom. ● . , . jam. . . & . , . ‖ job . , &c. mat. . . * lev. . . † mat. . . ‖ joh. . , . joh. . , . what the directing of our selves is . * rom. . , , . & . . cor. . . † luke . . , &c. ch . . , &c. ‖ joh. . , . mat. . . & . . the denying of our selves is threefold . * mat. . , &c. cor. . , &c. & . , . isa. . . prov. . . † rom. . , , , &c. gal. . . tit. . . eph. . , , . col. . , . ‖ mat . . luke . . . joh. . . act. . . & . . a threefold denial of the lusts of the world. * joh. . , . † cor. . , &c. eph. . , , . ‖ mat. . , &c. luke . . jam. . , &c. pet. . , . * mat. . , . tit. . . col. . , &c. † rom . , &c. phil. . . rev. . , &c. a moderate use and desire of earthly things . ‖ cor. . , , , . heb. . , . * tim. . . &c. a threefold lust of the world. † jo● . . . &c. pet. . . jam. . , &c. ‖ mat. . , &c. luke . . , &c. & . , , &c. tim. . . heb. . covetuousness . * psal. . . mark. . , . cor. . , , . † psal. . , . & . , . mat. . . gal . . ‖ phil. . , . * cor. . , &c. luke . . , &c. ambition . † mat. . . act. . . jam. . . pet. . . ‖ mat. . , &c. & . , , . luke . . . joh. . & . . * rom. . . phil. . , &c. † eph. . . col. . . thess. . , . pet. . . ‖ luk. . . act. . . & . . jam. . , &c. & . , &c. pet. . , &c. tim. . . * joh. . , . & tim. . . an immoderate lo●e of pleasures . † rom. . , , . pet. . , , ● . j●de v. . , ● . † job . . . psal. . . pe● . . . p. ‖ ●ph . . . & . * pet. ● . . ‖ luk. . . & . . pet. . , . pet. . . * thess. . , . cor. . , &c. † luk. . . & . . eph. . , . ‖ eph. . . thess. . , . thess. . , &c. * mat. . . pet. . . cor. . . † rom. . . ‖ cor. . . pet. ● . . * dan . joel . ● . . & . . jonah . . . esdr. . . ma● . . . luk. . . cor. . . act. . . . & . . the imitating of christ & bearing of the cross. * mat. . . luk. . . † cor. . . ‖ heb. . . & . . * rom. . ● , &c. ‖ heb. . . * pet. ▪ . . † act. . . & . . & ● . . & . . & . . heb. . , , &c. rev. . . & . . † rom. . . & . , &c. the use & necessity of prayer . * mat. . , &c. ch . . . luke . . , &c. † joh. . . & . . ‖ mat. . . jam. , . * rom. . . ● thess. . . † phil. . . psal. . , . & , & , & . tim. . . col. . . & . . the causes and manner of calling upon god aright . ‖ psal. . , . & . , . & . , . * tim. . job . . . † mat . , &c. luke . . . ‖ mat. . . & . . luk. . , &c. job . * mat. . , &c. luk. . , &c. † joh . . & . . ‖ jo● . . psal. ● . , &c. & ● . * heb. . . & . . eph. . . & . . † jo● . . , . pet. . . ‖ mar. . . mat. . , . & . . * luk. . , &c. luk. . . † luk. . , &c. rom . thes. . . the lord's prayer . and its parts . ‖ mat. , &c. luk. ●● . , &c. * exod. . . † king. . . ‖ act. . ● , . * jam. ● . . † tim. . ● . & . . ‖ psal. . , . joh. ●● , . &c. rom. . . * gal. . . ●om . ● . . † luk. . , &c. jam. . . ‖ rom. . . pet. . . * eph. . . & . . the distinction of the six petitions . † joh. . . cor. . ● . col. . . pet. . . ‖ psal. . , . & . , , &c. & . of sanctifying or hallowing god's name . * isa. . . & . & . . ezek. . . & . , . psal. . , & . † rom. . , . eph. . . & . , . col. . , . thess. . , . rev. , . & . , . * mat. . , &c. col. . , &c. eph. . , . & . , . for the coming of his kingdom . † isa. . , &c. mich. . , &c. psal. . , &c. ‖ cor. . , &c. is for the doing of gods will. * phil. . , . thess. . , . thess. . . † dan. . . mat. . . heb. . ‖ heb. . . & . &c. pet. . . & . , etc. for daily bread. ‖ mat. . , , &c. tim. . . heb. . . phil. . , , . * lev. . . † mat. . . luk. . . . for forgiveness of sins . ‖ mat. . , . & . , . luk. . . & . . rom. . , &c. * col. . , . pet. . . joh. . , . & . , . for the mitigating of temptations . † mat. . . pet. . . rev. . . * cor. . . † eph. . , , . & . , &c. thess. . , &c. pet. . . heb. . , . rom. . , &c. * cor. . . pet. . , , . joh. . . a threefold reason of these petitions . † psal. . , , . & . . rev. . ● . pet. . . ‖ psal. . . mar. . . rev. . , . * cor. . . & ● . , . col. . . pet. . . rev. . , . of the word amen . † joh. . . & . , . cor. . . psal. . . of giving of thanks . * eph. . , , . phil. . . thess. . , . thess. . . & . . tim. . . † psal. , &c. cor. . , , &c. col. . . . & . . . kinds of special callings , * rom. . , &c. † pet. . , . ‖ eph. . , &c. * eph. . . pet. . , &c. † cor. . , &c. ‖ cor. . , &c. * tim. . , &c. † tim. . . &c. jam. . , &c. & ● . , &c. the rule that is to be held concerning these . ‖ cor. . , &c. * col. . . † cor. . , &c. of the 〈…〉 of 〈◊〉 . ‖ 〈◊〉 . . &c. g●● . ● , 〈◊〉 . ch . . . &c. col. ● . ● , &c. * joh. . . mat. . , &c. ch . . . & . . † tim. . , &c. ch . . , &c. tit. . , . the majesty that is proper to christ as mediator . * mat. . . † joh. . , . & . . & . . joh. . . * heb. . ● . . * eph. . , . † phil. . , , . ‖ pet. . . & . . cor. . . act. . . & . ● . & . , . re● . . , &c. & ch . . . religious worship due unto him . * tim. . . joh. , , . † phil. . , &c. ‖ heb. . . & . . & . . rev. . . * heb. . . joh. . . phil. . , . † act. . . & . , . cor. . . ‖ joh. . , &c. thess. . . thess. . . * rev. . , , , . against the invocation of or praying to saints . † tim. . . ‖ col. . . rev. . . & . . † heb. . . rev. . job . . . , , &c. ch . . . eccl. ● . . . king. . . isa. . . & . . * rom. . . cor. . . eph. . , . col. . . thess. . . heb. . . the benefits of god that precede faith. * jer. . , , . heb. . , &c. ezek. . & . , &c. cor. . . pet. . . . jo● . . col. . , . pet. , , , &c. † cor. . , &c. ch . . , &c. cor. . , &c. joh. . , . rom. . . & . , &c. vocation or calling unto faith. ‖ mat. . , &c. joh. . , . & . , . pet. . , , . * cor. . . tim. . . pet. . . † mat. . . joh. . . rom. . , . cor. . , . ‖ tim. . , &c. tit. . . pet. . , . † rom. . . . cor. . , . a twofold sort thereof . ‖ act. . , , . rom. . . thess. . . * prov. . . . ez. . . isa. . , &c. mat. . . luk. . . joh. . . act. . . & . . thess. . , . contrary to the cannons of the synod of dort ch . , & . conversion or regeneration on go is part . * act. . . . thess. . . † joh. . , &c. jun. . . ‖ eph. . . * gal. . . cor. . . eph. . . † tit. . , . ‖ rom. . , &c. * rom. . . † eph. . . col. . . faith and conversion are not of our selves . † mat. . . & . . & . . &c. ‖ mat. . . & . . joh. . , , . & . , &c. * phil. . , . & . . eph. . , &c. jam. . , . pet. . . but from the grace of god alone , † eph. . , . tit. . , , . & . , . phil. . . ‖ joh. . . cor. . , &c. * thess. . , . eph. . . † mat. . . cor. . . eph. . , &c. ‖ ezek. . . prov. . , . mat. . . & . . act. , . & . . the grace of god may be resisted . * mat. . . † joh. . , , , . ‖ cor. . . rom. . , . * luk. . . ‖ joh. . . another twofold reason for resistible grace . * cor. . . thess. . . tim. . , &c. joh. . . &c. † act. . . ‖ act. . . * luk. . . † prov. . , . ‖ joh. . . * act. ● . . † zech. . , , . jer. . . ‖ act. . . heb. . , . & . . psal. . , . * act. . . & . . & . . & . . rom. . . pet. . . sufficient grace is afforded to all that are called . * rom. . , &c. pet. . ● . † mat. . . tit. . ▪ &c. pet. . . & . . jam. . . cor. . . heb. . . ‖ isa. . . ezek. . . prov. . , &c. mat. . . luk. . . * tit. . , . tim. . . cor. . . & . , &c. isa. . , &c. psal. . , . joh. . . & . . five saving acts about or towards believers in this life . † rom. . , &c. eph. . , &c. . election unto salvation . adoption or sonship . * mar. . . jam. . . rom. . . † joh. . . rom. . . gal. . . & . , . * rom. . . luk. . . joh. . , &c. . justification or absolution . † psal. . , &c. luk. . , . act. . . & . , . heb. . . rom. . , &c. * rom. . , &c. & . , &c. † gal. . . eph. . , &c. tit. . , &c. . sanctification strictly taken . † cor. . . & . . heb. . ● . thess. . . pet. . . act. . . & . . * joh. . , . joh. . , . heb. . . & . , . † thess. . . tim. . . . obsignation or sealing by the holy spirit . * rom. . . & . , . cor. . , . & ▪ . * eph. . , . & . . cor. . , . phil. . , , &c. three sorts of just or justified persons in this life . † mat. . . luk. . , , . cor. . , &c. gal. . , &c. rev. . & . ch . * mat. . , &c. & . , &c. thess. . , &c. tim. . . & . , &c. heb. . , &c. & . . pet. . , &c. & . , . † mat. . . & . . luk. . . eph. . , &c. col. . , &c. & . , &c. * luk. . . cor. . , , &c. & . . tim. . , . mat. . . & . . the confutation of an error . † ezek. . . rom. . , &c. cor. . . & . , , &c. col. . , . heb. . , . & . , . rev. . . & . , . three saving acts in the world to come . * cor. . † mat. . , &c. * mat. . . & . , &c. . the raising of the dead . † rev. . , . * act. . . † rom. . , , , . * cor. . . . thess. m , &c. at . . , &c. † thess. . . cor. . , &c. phil. . . the changing of those alive . * thess. . . cor. . , . glorification & life eternal . † thess. . , . ma● . . , . & . , &c. joh. . , &c. ‖ thess. . , &c. pet. . , . * heb. . . pet. . . rev. . . † joh. . . mat. . , . luk. . , . rev. . , . & . . & . . & . . four acts of anger or wrath and revenge about unbelievers . ‖ mat. . , . & . . luk. . . rom. . , &c. thess. . , . reprobation or casting off . * mat. . . & . . rom. . , , &c. † joh. . . luk. . ▪ & . . mat. . , &c. act. . . rev. . , &c. blinding & hardening ‖ isa. . . mat. . , . joh. . . act. . . * rom. . . & . . † rom. . , . &c. ‖ cor. . . thess. , . * psal. . , &c. & . , &c. jer. . , . deut. . , . ‖ ezek. . , . isa. . , . † eph. . . rom. . . . exemplary punishing . ‖ exod. . . act. . . & . . cor. . , &c. pet. . , . jude . , , . . eternal damnation . * mar. . . rom. . . thess. , . pet. . . & . . jude . v. . † rom. . . & . . ‖ mat. . . & . . & ● . , . * mat. . . jude . v. . thess. . . the new world to come . † pet. . . rev. . , &c. & . , &c. ‖ rev. . & . cor. . , &c. the use & necessity of the sacred ministery . * mat. . , . act. . , &c. rom. ● . , . cor. . , . tim. . , &c. the immediate election & sending of ministers . † rom. . . eph. . , &c. rev. . . ‖ act. . ▪ & . , &c. cor. . , &c. eph. . . * mar. . , &c. act. . , &c. cor. . . heb. , , . † act. . , &c. & ch . . , . ‖ eph. . . act. . , &c. & . . & . . the singular authority of the apostles . * mat. . , &c. & . , . cor. . . † cor. . , &c. cor. . . , &c. & . . thess. . , . ‖ thess. . . thess. . . tim. . . * act. . . & . . cor. . . eph. . , . their following success . † act. . . & . . heb. . , . phil. . . tim. . . . . ‖ tim. . , &c. tit. . . , &c. bishops and elders . * act. . . tim. . , . & . , . tit. . , &c. & . , . † tim. . . tit. . . pet. . . ‖ act. . , &c. tim. . , , &c. the authority of those limited . * . tim. . , . act. . . cor. . , . tit. . . † tim. . , . ‖ tit. . . * gal. . , . † rom. . . of degrees and order among them . ‖ tim. . . * pet. . , . † mat. ▪ , &c. & . . ‖ cor. . , . tim. . . against the manifold abuse thereof . * mat. . . luk. . , &c. . jo● . . thess. . , &c. pet. . , &c cor. . . rev. . ● . & . pe● tot . gal. . . the church of christ , and the communion thereof . * mat. . . & . . act. . . & every where else . what the church is . † rom. . , , &c. eph. . , &c. in what respects it is invisible . ‖ eph. . , . gal. . , . pet. . , . * rom. . , . & . . & . . cor. . rev. . . what congregations are to be counted for the true church of christ. * rom. . , &c. & . , &c. phil. . , . † cor. . . gal. . . & . . how far it is visible . ‖ act. . , &c. ch . . . & . , &c. & . . * rom. . , . & . , . cor. . , &c. another division of it into catholick & particular . † cor. . . rom. . , , . cor. . , &c. eph. . , . & . , . ‖ cor. . . gal. . . rom. . . & . , , . * rev. . & . tot . † thess. . , &c. thess. . , &c. . tim. . . pet. . , &c. act. . , . one only certain mark of the church . ‖ mat. . , . joh. . . . . & . , . & . , . & . , &c. * act. . , . & . , &c. rom. . . tim. . . against fallacious & uncertain marks . † see the places just now quoted . the duty of the citizens of the churches . ‖ mat. . . rom. . . * cor. . , &c. & . , &c. act. . , , mat. . . cor. . , &c. three in chief . † act. . , &c. & . , &c. & . . * mat. . . cor. . . tim. . , , . what a sacrament is . * rom. . , &c. cor. . , , , , &c. cor. . . † rom. . , . & . , . cor. . , &c. & . , &c. what their number is in the n. t. ‖ gen. . , &c. sam. . * exod. . , &c. lev. . , &c. † cor. , &c. the discription & use of baptism . ‖ mat. . . & . . mar. . . joh. . . joh. . . act. . , &c. & . , , , . & . , &c. * rom. . , . cor. . , &c. & . . gal. . . pet. . . the description and end of the sacred supper . † mat. . , , . mar. . , , . luk. . , . cor. . , , &c. & . , , . the reproof or confutation of an errour . ‖ luk. . , . cor. . . * act. . , , . & . . heb. . . † mat. . . cor. . . & . , , &c. ‖ heb. . , . & . , , , . & . , , , , . . other sacred rites . * act. . . & . . tim. ● . . tim. . . † act. . , &c. & . , . heb. . . ‖ tim. . . * rom. . per tot . another sort . † cor. . , &c. & . per tot . & . . ‖ act. . . & . . eph. . . mat. . . mar. . , . luk. . . * act. . . & . . & . . † cor. , , & . . order , peace , & edification are chie●ly to be minded . ‖ cor. . . . * cor. . . † rom. . ▪ ● , , . & . . , ‖ cor. . . & . , , . * gal. . , &c. col. . . , , . † rom . . cor. . . ‖ rom. . . phil. . . the use and necessity of discipline . * tim. . . eph. . , , . † luk. . , &c. ‖ heb. . . rev. . , . * luk. . . † mat. . . a description thereof . ‖ mat. . , &c. cor. . tot . * thess. . . thess. . , , . tim. . , . . the kinds of discipline about or concerning the ministers . † act. . . rom. . , , . pet. . , , . col. . . ‖ tim. . , . & . , . & . , . & . , &c. tim. . , & . , &c. & . . &c. & . , . &c. tit. . , &c. pet. . , . joh. . . * tim. . , &c. & . , &c. tit. . . * tim. . , . tit. . . † act. . , &c. rom. . , . tim. . . . ‖ gal. . . cor. . , . cor. . , , &c. concerning or about the hearers . * cor. . . &c. & . per tor . rom. . tot . † gal. . , &c. mat. . , &c the diverse manner of it accord-to the nature or quality of the persons . ‖ tim. . , &c. * tim. . , . † rom. . . pet. . . divers degrees according to the degrees of sins . ‖ mat. . , &c. * thess. . . thess. . , . ‖ mat. . . . † cor. . , , &c. tim. . . ‖ mat. , . cor. . . thess. . , . * cor. . , , , , . & . , , , , . a caution about avoiding . † mat. . . cor. . , &c. eph. . , &c. ‖ eph. . , . * eph. . , . tit. . , . philem. , &c. pet. . , . another about the whole discipline . † cor. . , , . cor. . , . ‖ rom. . , . thess. . , . tit. . , . . joh. , . * mat. . . a confutation of a pernicious error . † mat. . , , . gal. . . luk. . . ‖ thess. . , . cor. . per tot . * cor. . , , &c. & . . eph. . , &c. the use and end of synods . their conditions , or the manner and order to be observed in them . † gal. . , . act. . , &c. ‖ thess. . joh. . . act. . , . cor. . per tot . * tim. . , &c. & . , , , &c. tim. . , , , . & . , . & . , , . heb. . . jam. . , &c. † tim. . . mat. . . & . . rom. . . cor. . . gal. . , , &c. * cor. . , . & . . jam . , , . tim. . . pet. . . col. . , . eph. . , &c. † joh. . , &c. thess. . , , . the duty of the pious magistrate about them . * isa. . , &c. & . , &c. † joh. . , &c. king. . , &c. chron. . , &c. & . , &c. a caution against abuses . ‖ rom. . , &c. * act. . , &c. & . , &c. & . , &c. ‖ act. . , &c. & . . &c. & . , &c. and throughout the whole book . † act. . , &c. & . , &c. & . , , &c. ‖ cor. . , . eph. . , &c. * thess. . , &c. cor. . per tot . cor. . . & . . & . , &c. eph. . , , , , . a good husband and a good wife layd open in a sermon, preached by mr thomas taylor ... ; and published by iohn sedguuicke. taylor, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a good husband and a good wife layd open in a sermon, preached by mr thomas taylor ... ; and published by iohn sedguuicke. taylor, thomas, - . sedgwick, john, or - . [ ], p. printed for vvilliam sheffard and are to be sold at his shop in popes-head alley, london : . running title: a wedding sermon. signatures: a² b-d⁴ e². reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp 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conversion good hvsband and a good wife : layd open in a sermon , preached by m r. thomas taylor , preacher of gods word in aldermanbury london : and published by iohn sedgvvicke . london , printed for vvilliam shiffard and are to be sold at his shop in popes-head alley , . and board here . the best aduise in this cause wee haue in the sacred word of god ; next vnto that , in the paines of holy and godly men , who haue both gone before vs , and are now , through gods mercy , continued to vs. in the number of which , let me commend vnto thee , the labours of this iudicious and learned diuine , the author of this ensuing sermon . god , by him , hath giuen vnto his church , many helps in points of diuinity ; and especially , in regard of this subiect : his directions already , this now , and others shortly to be printed , may serue for a christian rule this way . i must confesse , that it had beene ere this time printed , had not the humility and modesty of the author hindred it : willing hee is , and hath beene to doe good by preaching , but i am sure , he glorieth not with many , in voluntary printing of those things that are very vsefull for the church of god. secondly , the expectation of an other sermon , which by importunity i obtained ; the coppy whereof ( as soone as it is corrected by the author himselfe , and returned to me , according to promise ) you shall haue for your further direction , in the holy choise & godly vsage of your selues in this so honourable estate . the god of grace guide your hearts that read this , to the conscionable practise of it , that you may all blesse god for such worthy helpe , and helpe them with your prayers , who desire to further you in the way to saluation . yours in the seruice of christ , iohn sedgvvicke . a vvedding sermon . lvke . . and they were both iust , and walked in all the commandements and ordinances of the lord without reproofe . as iohn himselfe was a forerunner of christ in his person and office , so the euangelist s. luke beginning his holy storie , maketh the conception of iohn , forerun the storie of the conception of christ : betweene which two was not an obscure correspondence . for first , both of them were predicted and promised by an angell , who described both their persons , both their offices , and gaue them both their names . secondly , both their conceptions were miraculous by the mightie power of god , transcending all the strength of nature . thirdly , both of them borne of vnlikely persons , the one of a virgine against nature , the other of an old barren woman beyond nature . fourthly , both of them were to be borne after a new and vnusuall natiuitie : first that the strange conception of the one , might be somewhat more credible by the other : and secondly , that both of them might by all men be conceiued to become most eminent persons , of extraordinarie spirit and seruice in the world , who after so extraordinarie manner came into the world . for so when iohn was borne , the neighbours asked . what manner of child shall this be ? verse . now our euangelist stayeth a great while in the confirmation of iohns extraordinarie conception and honourable birth for these reasons . first , because his calling was to be extraordinary , he was to be a man sent from god. ioh. . . not called by man , but by god immediatly . secondly , his office was to be a witnesse of the truth , and that all men through him might beleeue . v. . and because the truth of a testimonie dependeth vpon the worth of the witnesse : to adde more authoritie to iohns testimonie , he sheweth the person to be an extraordinarie man , in holinesse and honour , and therefore most faithfull , and worthie of all credite and highest respect . thirdly , iohn was to be the first witnesse and publicke preacher in the new testament , yea to be the forerunner and immediat seruant of christ. hence is he called iohn by the angell : which word signifieth fauour or grace : first because he was bestowed by gods speciall grace on his parents , when they were old , and by the course of nature could not expect him : secondly , because he was to be the first preacher of grace in the new testament . next therfore it was to insist in the large and honourable mention of so neare a seruant to christ : seeing the more honourable the seruant is , the more is the glorie and eminencie of the maister . fourthly , because the faith of the church was to leane vpon this testimonie of iohn : therefore is the spirit of god more industrious to make his witnesse certaine , and leaue it most infallible . now among other arguments of iohns commendation , he is in the words read , commended by the worthinesse of his parentage . for first both his parents are named , his father was zacharie , that is , one mindfull of god : his mothers name was elizabeth , which signified god is my rest , and it appeareth they were not vnanswerable to their names . secondly , both of them were of an holy stocke and progenie . he was of the order and stocke of aaron , and she was of the daughters of aaron : and so both of them were well descended . thirdly , both of them were as holy in their owne persons , as in their parentage : for both of them were iust before god , and walked in all the commandements and ordinances of the lord without reproofe . both of them were iust ] first , neither of them was without infirmitie , neither of them without sinne . secondly , neither of them was legally iust , which requireth whole conformitie of the whole man , to the whole law , and that in the vtmost perfection . thirdly , neither of both were iust , or iustified by workes , and much lesse by meriting or desert . for why then was zacharie presently strucke dumbe for his vnbeliefe , verse . or if that which the rhemists on this place were true : what did zacharie here in the temple offering sacrifice , first for his owne sins , and then for the peoples : if he did so perfectly fulfill the law as they say ? how then were they both iust ? a. both were iust euangelically . first by imputation , to both of them was christs iustice imputed : so as though both of them laboured vnder their personall infirmities , yet god for christs sake did not impute their sinnes vnto them . secondly , by acceptation god did approue them both for iust and righteous persons , beholding them in the couenant of his loue : which accepteth of impure and vnworthie actions of his children as righteous and iust , and affordeth a large couer for their daily defects and frailties . thirdly , by inchoation , in that both of them being renewed by gods spirit , endeuoured to keepe all the commandements of the lord , and were heartily grieued when they failed in their true endeuour . fourthly , by the lords iustification both were iustified by god from hypocrisie and raigning guile : what they did , they did before god , in truth , and vnfainedly as in his sight , and by their fruites of faith both of them were iustified before men : who by their externall righteousnesse saw that their faith was sound , and themselues true beleeuers . the pharises were righteous before men , but this is opposed to all pharisaicall iustice ; they were both iust before god. hence we note some obseruations . . as they were religious persons . . as they were married persons . the lord approueth and honoureth godlinesse euery where : as in zacharie and elizabeth , and teacheth vs by his owne example , highly to esteeme of religious persons , and willingly & chearfully to speake of their graces . to shew our owne louing affection to good persons and good things , for according to the abundance of the heart the mouth will speake , the shop is furnished out of the warehouse . to encourage and promote grace in others whensoeuer we see it , for praise of vertue encreaseth it . thirdly , to prouoke our selues and others to attaine the like graces , both for kind and measure . fourthly , to get a sure note of soundnesse in our selues , for it is a propertie of a good man to honour them that feare the lord , and a sparke of the image and resemblance of the lord himselfe . note a difference of mens wayes from gods , he commendeth nothing but his owne grace : they euery thing but this : men are by men commended and applauded for their wealth and good husbandrie , diligence in their callings , and for their good hospitalitie and the like : but if the lord commend a man , he are he beginneth , as neah . thee haue i found righteous . and abraham not so much for his hospitalitie wherein he exceeded , but for instructing his familie . women are by men commended for wealth , beautie , parentage , education and such naturall endowments . but if the lord commend a woman : it is the woman that feareth the lord that shall be praised : and if christ commend a woman , it shall not be martha for her good houswifrie , but marie for choosing the better part . many sinne against this rule , who prize not nor speake of the graces of god conferred vpon their brethren , because either their hearts affect not grace , or because they enuie it , or else because they turne out this subiect , by blazing the wants and frailties of godly men , or else by furthering some blots , and casting some staine vpon them . our lord iesus contrarily affected , and commended euen shewes of goodnesse in the young man for example . . others make pietie and grace the buts to shoot all their venome and poysoned arrowes against , all their discourses runne against persons fearing god , and their godly practises , that if diuels had tongues of their owne , thus would they employ them : but not hauing them of their owne , they borrowed these mens to this purpose . for christ must be a butt and signe of contradiction still , not in his owne person only , but in his members also . but against whom hast thou blasphemed ? or whom hath railing rabsechie reuiled ? or where shall these arrowes shot against heauen light , but vpon the head of him that shot them ? who euer aduanced himselfe in blasphemie against the god of heauen and prospered ? now as they were married persons , because our present errand calleth vs to this part , we may learne . in that both these persons were iust , and yet married , that marriage hindereth no man or woman : no nor the ministers of god from being holy and iust before god and men . zacharie a priest here in his office in the temple , in the action of sacrifice was a married man , and yet holy : which could not be if the marriage of ministers hindered their holinesse . elizabeth a priests wife , yet commended by the spirit of god for an holy and iust woman , and therefore the wiues of ministers are set by god in the foremost ranke of christ , holy , gracious and godly women . to detest that diabolicall doctrine and religion of papists , which cannot be true , but this scripture and many other must be false . in that they hold , that first marriage is a being in the flesh , and an vncleane thing . for did god institute an vncleane thing , and that in paradise before any sinne and vncleannesse was ? did christ grace and honour an vncleane thing by his presence and first miracle ? is one of the sacraments of their holy church become on the sudden so vncleane a thing ? lyars haue great need of good memories . secondly , that holy ministerie is as deadly a disease of marriage as the foulest adulterie , which onely ought to dissolue marriage . thirdly , which opposeth marriage to virginitie as chaffe to wheate , or as euill to good : whereas scripture opposeth not marriage to virginitie , as lesse good in it selfe , but as more inconuenient by the corruption of persons , or persecution of the times . neither do they oppose virgins to married persons ( reu. . ) but to the filthy fornicators of that whore of babilon . fourthly , which disauoweth marriage , but not lust , abandoneth gods sacred ordinance according to nature , but not burning concupiscence and vnnaturall filthinesse , not to be named among saints , for it is one of their beastly and shamelesse constitutions : that their priesthood is not bound to put away an whore or concubine , so it abiure a lawfull wife . not to take any longer in this sodomiticall sincke , we conclude with our text . that marriage hindereth neither inward holinesse , nor the most holy externall duties neither priuate nor publicke . both were iust : an happie coniunction it is when two godly persons meet in marriage , of whom may be said : both of them are iust , as abraham and sarah , isaac and rebecca , priscilla and aquila , zacharie and elizabeth . here is an equall yoke when both are like minded and draw one way ; both haue their names written in the booke of life ; when both are of one tribe and religion , as this couple was ; when both worship the same true god ; both care for the things of god ; both intend the one thing necessarie ; both are decked with the same graces , and both are heires of the same saluation ; when both are fit and mutuall helpes , marriage becometh a sweete yoke . when both are iust , the familie will be a little church of god , a place of gods worship , presence , delight , and blessing . from such a coniunction is an expectation of a godly seede , and an hopefull posteritie to be left behind vs , to worship god in earth when we are gone hence , as from this gracious couple , descendeth iohn a gracious sonne , of nearest seruice to iesus christ. let all that are to enter into this estate , consider what their first ayme ought to be : not on finest houses and riches , which are the inheritance of fathers , but a prudent wife which is the gift of god , that is a speciall and most choise gift of his loue : seeke first for goodnesse , and for goods afterwards , faile in this rule and thou shalt buy gold too deare . all married couples must learne and labour , to be both iust , both religious , and fearing god wiues are as straightly bound to be religious as husbands , both must labour for gods approbation , both must care to be spouses of christ , both must striue to be in the couenant of grace , both must be married to faith , loue , godlinesse , and holinesse , both must seeke to be rich , beautifull and glorious within , as the spouses of iesus christ. . all married persons must aboue all things , loue , respect and cherish grace one in another : ground not thy loue vpon beautie , riches , portion , youth , or such failing foundations : but pitch it first in god and grace , and it will hold . let it begin at the soule , and thence shew it selfe to the body . the man and wife ought to seeke the sauing one of anothers soule , . cor. . . christ the husband of his church did all ; suffered all , bestowed all his wisedome , strength , riches , yea his precious bloud for his spouse to sanctifie and saue her : an vnfailing patterne for all spouses . where both are iust , true grace will be valued at the highest rate one in another ; the one will hold the other worth so much as there is religion and the feare of god. betweene this beauty of soule , riches of mind , wealth of grace is esteemed at an incomparable rate ; and these entise and draw on heauenly , spirituall , and lasting loue . when both are iust , grace will be cherished in each more then good nature : grace is excited by each in the exercise of spirituall duties ; they pray with and for one another ; they reade , conferre , and counsell together ; they edifie one another on their holy faith , and this is a strong cement of loue . where both are iust , both praise god ( as for inferiour endowments ) so especially for the measure of grace receiued , and for that holy religion to which they are married . where god hath giuen this blessing there is wealth , beauty , loue , and euery sweet and needfull comfort and contentment . before god from hence note this doctrine : that those be indeed truly religious and righteous that are so before god : that set themselues alwayes before god , and in sinceritie of heart know and remember they haue to do with god in all things . iam. . . pure and vndefiled religion before god : the thing that true religion doth , is , it bindeth god to man , and man to god. none can be iust before god , psal. . . rom. . . no flesh can be iustified before the lord. . that is , no man onely flesh without christ and his spirit . . no man can personally and perfectly be iustified , so as his person and worke can passe allowable in strict iustice . . no flesh in his sight vnlesse it be seene in the sight of christ. but by mercifull acceptation the beleeuer is iustified and approoued as iust seene in christ . by sound resolution he setteth himselfe vnder gods eye , and in his presence , as a witnesse of his righteous and godly course : and so seeketh in sinceritie of heart to be approued of him in all things . and thus zachery and elizabeth are said to be iust in this place . the reasons of this doctrine are these . such a worshipper only the lord requireth , gen. . . walke before me and be vpright . deut. . . oh that there were such an heart in them , that they might feare me and keepe all my commandements alwayes . onely such are accepted of him who are iewes within . rom. . who worship in spirit and truth . ioh. . for because he is the seer and searcher of the hearts , he loueth truth in the inward parts . psal. . and hath pleasure in vprightnesse . . chron. . . here is a manifest distinction betweene godly men and euill : who haue faire shewes ; & are smooth outwardly , can draw neare with their lips , but god is not in their thoughts , their hearts are remoued frō him . the pharisey can wash the outside of the cup and platter , and can do many things to be seene of men . but the godly man setteth himselfe in the eye of god , and doth things with the heart , not contenting himselfe to seeme good , but to be so , nor with a forme of godlinesse without the power of it . this man shineth from the heart within , and is better in substance then in show . the goodnesse of this man is not to the eye and outward ; but inward from his heart before god. all euangelicall obedience is chiefly in purpose of heart , in holy desires and hearty resolutions . the top of the beleeuers perfection , is not in perfection of action , but affection and in strife against imperfection and truth of desires , as acts . . when with full purpose of heart we cleaue vnto the lord. . chronicles . . if solomon shall endeauour to keepe the commandements , then shall his kingdome be established . this maketh workes and persons acceptable and accounted perfect . this maketh duties comfortable , when men charge vs with hypocrisie and sin●st●r ends , as dauid to micall : i did it before the lord. a day cometh wherein the lord will pronounce of euery man as his heart shall be before him : as here of zacharie and elizabeth . in which he will vnfold and turne out all the windings and corners of mens hearts . if a peace of the heart or of vprightnesse be wanting , he will misse it . as in many kings of israel , who did such and such good things but not with all their hearts . then shalt thou know that all is nought without vprightnesse . now the notes of a man iust and religious before god. he bringeth his inner man still before god ; as in his thoughts . intentions . desires . . he dareth not suffer his thoughts too long absent from god , psal. . . i haue set the lord euer in my sight . he is much and often in secret soliloquies with god by prayer , by meditation . of the wicked man it is said , god is not in his thoughts . but a truly godly man thinketh on god by day and by night . . his intentions are not to get applause or credit of men : but to get grace , both with god and in himselfe . . his desires are after god to prepare him a place in his heart , without whom he cannot liue , no more then without aire . a soule destitute of desires after god is a great plague . and for god he affecteth all goodnesse for goodnesse sake , and for no other reward . his actions are wrought in god for ordinarie course . ioh . . but he that doth truth commeth vnto the light , that his deeds may be made manifest , that they are wrought in god. all his actions i say are wrought in god for ordinarie course , both in . the rise . . the rule . . the end . . in respect of the rise , which is the loue of god. it is the loue of god constraineth vs to euery good action , that is the rise and foundation . . cor. . . . of the rule which is the light of gods word . all the israel of god walke by thus rule , gal. . . and as many as walke according to this rule , peace be on them , and mercy , and vpon the israel of god ; this is the lanthorne to their pathes , psal. . . of the end , which is either of intention . or , execution . . of intention , which is gods glory and contentment : our endeauour is at home , or from home to be pleasing vnto god in all things . . the end of execution . grace goeth through such and continueth vnto the end : what is done of conscience is of continuance . a good heart is as carefull to perseuere in good ; as once to be good , knowing that god is best at last . in respect of sin . . the religious heart admitteth not , nor committeth any . because he knoweth , all are before god. as ioseph , shall i do this wickednesse and sinne against god. it striueth against all sinne in this respect , psal. . . . shall he that formed the eye and eare , shall not he see and heare ? . he seeketh not to hide or to cherish any sinne committed . but casteth out all by confession , because all is before god , psal. . against thee , against thee ô lord. i haue done euill in thy sight . . he shameth more that his sinne is before god : then if it were in all mens eyes , and if all men should cry shame on him , he would not be abashed , as he is with holy blushing , that his shame and sinne lyeth vncouered before god. . he hateth all euils as well as one , in one as in another : in friends as well as foes , secret as open , but of all is most seuere against his owne sinnes which lye closest to his owne heart . . holding himselfe euer in gods presence , he is still like himselfe , and the same as god is , before whom he walketh . first , companie corrupteth him not . in all companies he is as if he were alone , and alone as if he were in companie , the same man among superiors and inferiors . secondly , places change him not , he is the same in his owne house that he is in gods house , psal. . . at home and abroad . thirdly , times altering alter him not : he is the same on the weeke day as on the sabbath : he knoweth he is euer before god who is euer the same . fourthly , no estate disturbeth him , but in all estates he is the same . in prosperitie , in aduersitie , whereas a wicked man can crie in his distresse , & the hipocrite in his affliction : hos. . last . seeke god diligently . . he is neuer so well contented as in those meanes in which god is pleased to conuerse with men , in euery ordinance of god he reioyceth , as in a more solemne presence of his grace . ( whereas the wicked wilfully excommunicate themselues : ) and yet the godly man is not contented with these without a longing desire of his blessed presence of glory : to stand before him , to praise him , in immediate fruition for all eternitie . and walked in all the commandements and ordinances of the lord without reproofe . ] now we come from the imputed righteousnesse to the inherent and inchoat in these two godly persons ; in whom we haue a patterne set before vs of godly life . here is an eligant metaphor or cōparison wherein godly life is called a walking . secondly , the way in which a godly man walketh is the commandements and ordinances of the lord , and all of them . thirdly , the manner of walking , without reproofe . . they walked . a christian man is here a traueller and a passenger from one place to another . in which course is , . motion . . promotion . . constancie . first moti●n , they stand not still , nor sit at ease , but moue themselues and stirre themselues as a man while he walketh . secondly promotion , in going forward and profiting , else as good stand still as not go forward : but here is a daily going nearer saluation , and nearer the end of our way , a progresse towards our countrey . thirdly , walking is a constant motion : they continued to walke in a godly course , because their expectation was still before them . he that standeth at a stay in christianitie : or goeth backe in grace : he that gaineth not ground , and prospereth not in goodnesse : he that is not daily nearer heauen , walketh not that way . neither will it serue that men set their tongues a walking and wishing , if their hands be bound , or feete fettered with idlenesse or lusts . therefore see in thy selfe . first , that thy workes be more at last then at the first . secondly , let thy profiting appeare to others , tim. . . meditate on these things , giue thy selfe wholly to them , that thy profiting may appeare to all . thirdly , let thy whole ayme be the ripening and perfecting thy grace , for this is to walke towards heauen . . the way . in all the commandements and ordinances of the lord. by cōmandemants are meant morall precepts . by ordinances the ceremonials which then were in force . they walked in all . by true indeuour and holy purpose . secondly , they seuered not the commandements in the practise of their life : as seruants who will chuse their worke , and do what pleaseth themselues , and leaue vndone what liketh them not . thirdly , they made the whole word their rule : all of it being of the same author , nature , power and necessitie . fourthly , they walked in all : but not without some slips and slidings ; as in the fairest way a man may slip and yet keepe his way and walke still . they walked , first in morall precepts , and then in ceremoniall : christian wisedome taught them ; and must teach vs , to do all duties , but the greatest with the greatest and first care : first duties to god , and then to men . the first and great commandement first : first the great things of the law , and then tyth mint , and comin . the application might be enlarged in many particulars , as to stirre vs vp : first seeke to please god , and then men . first make all cleane within , and then without . first seeke the kingdome of god , then other things . first obserue the moralitie of the law : then the ceremonie . first get the power of godlinesse , and then the forme , &c. they sinne , that for ceremonies cast downe substance of worship . when gods sacred ordinances must go downe , rather then mens foolish inuentions not stand vp . they are peruerse that neglecting sinceritie of heart , saith , and good conscience , compose their liues to ciuilitie and deuotion . the way wherein the saints must walke to heauen , is the way of gods commandements : for as a way doth tend to some intended place , so doth the statutes of god tend to heauenly happinesse : hence is the word called the way of god , acts . . paul speaking , to elimas the sorcerer , said , wilt thou not ceasse to peruert the right wayes of the lord : the way of peace , luke , . of saluation , act. . . . whosoeuer are out of this way , and transgresse this rule , are said to wander and erre , psal. . . they are all gone out of the way . and as a man hauing lost his way , knoweth not where to find himselfe at last . so such as go their owne wayes , and follow the lusts and sight of their eyes , little thinke where they shall lodge when the night of their lives cometh . labour to know this way ; aske the way of those that know the countrie and the way to it better then thy selfe : as the iaylor asked : what shall i do to be saued : enquire the old and ancient way , for thou neither knowest nor findest it of thy selfe . secondly , labour to keepe this way . a traueller must keepe the high and beaten way . but this is the way , the kings high way , pathed and troden of all trauellers to heauen . our thoughts must not stray out of this way , exodus . thou shalt not couet : words must be held in this way , of euery idle word we must giue an account : actions must be done in this way . what i command thee that do onely , whether great or small : the whole and parts ; the smallest pinnes of the tabernacle must be according to the patterne in the mount : hence those many precepts ; turne not to the right hand or the left , for it is a right way . thirdly , ioyne with those that walke in this way which is called the way of men . it is a great encouragement in a strange way to go with good companie . delight in men fearing god , in saints excelling in vertue , and with iacob still pray god to go with thee in thy iourney , who is a faithfull and sure guide . fourthly , walke vprightly , not halting in this way , and follow it where euer it leadeth : vprightnesse looketh not where multitudes go , but where it selfe ought to go : nor what may be the issue , but which is the way . this way may leade thee into many difficulties of disgraces , losses , crosses , &c. but as israel going through the wildernesse , they must prouide shooes on their feete , so prouide thou the shooes of the preparation of the gospell , fencing thy selfe with christian resolution to follow where euer the gospell leadeth thee . a good and sincere heart striueth to vniuersall obedience : it will walke in all commandements and ordinances , as zacharie and elizabeth , psal. . . then shall i not be confounded when i haue respect to all thy commandements : i set all thy lawes before me , and esteeme all thy precepts right : though he cannot do all , yet he must set all before him . first , because a good heart so prizeth euery part of the word , as that he will gather vp the very fragments of the law : he knoweth the perfection of it , that as nothing need be added , so nothing ought to be detracted . nothing else , nothing lesse must be obserued : it holdeth it not enough to serue and obay in some things , but in all . secondly , a good heart knoweth that it selfe cannot be deuided ; the religious heart is the whole heart , which maketh no composition with satan or sinne . sure it is it ; a small neglect of an inferior duty or sinne , will make way and open a dore for greater : and a little deceite or guile ; a small reserued and spared sinne , is as a little leauen , souring the whole lumpe , or as a little colloquintida poysoning all our vertues and obedience . thirdly , he knoweth the law cannot be deuided , for it is so vnited , that he that breaketh one , sinneth against all : a good heart therefore consenteth to the whole law , that it is good , iust , and holy , and as a soueraigne potion prescribed must be taken all : else the whole operation is hindred , so also it is here . fourthly , here is a difference betweene soundnesse and vnsoundnesse , none are so bad but are willing to obey in some commandements so farre as they touch not their pleasure , their profite , or credit . herod will heare iohn gladly , till he touch him in his herodias , iudas and dem●s will do many good duties , but will not leaue couetousnesse and worldlinesse . but soundnesse denyeth all vngodly & worldly lusts , tit. . . if not in act , yet in desire , disposition , purpose of heart ; and holdeth no duty so small as to be neglected and despised . thinke not as the most do , that thou hast well acquitted thy selfe , if thou beest onely , no adulterer , murtherer , theefe , periurd person , while thou dispensest with thy selfe in the lower degrees of sinne . thou art no whoremonger ; if conscience make thee none , thou then wilt not be a wanton or vncleane in thy speeches . thou are no murtherer , but conscience maketh thee not so , vnlesse thou hate and resist , rash anger , hatred , wrath , hastie and furious speeches . thou art no thiefe , and neuer stolest thy neighbours goods : but hast thou not bene , or art thou not vniust : an vsurer , a lyer , and swearer to deceiue ? these petty thefts shew that conscience keepeth thee not from greater thefts and roberies . thou art no periured person ; nor swearest wounds , and bloud , &c. but art thou accustomed to petty oathes ? if thou beest a vaine rash and idle swearer , thy conscience keepeth thee not from periury . nay a frequent swearer cannot but be often periured . but doest thou fauour no sin , but makest warre vpon all the cursed cananites and lusts in thine owne bosome ? here is some argument of soundnesse . examine the vprightnesse of thy heart by these notes . . doest thou hate all wayes of falshood , and as desirous to forsake all thy sinne , as that god would forgiue all thy sinne ? . doest thou giue the lord thy whole heart and man , not making a profession to serue the lord , and reserue some idoll in thy soule ? . desirest thou to do euery part of gods word , without either reseruation or exception , ( not allowing thy selfe any liberty against any one commandement , ) or expostulation or reasoning when the lord expresseth no reason : as abraham in going out of his countrey , and sacrificing his sonne . resoluest thou on simple obedience , in difficult , costly , dāgerous duties ? here is the sound of a good heart . the manner of walking without reproofe , they walked not without fault , infirmitie or sinne ; but without taint of crime or infamy . they could not be iustly charged with grosse sinne or crime before men . as their sinceritie was approued before god : so was their conuersation laudable , and without iust exception before men . the righteousnesse of their actions testified to the righteousnesse of their persons . the next care to the pleasing of god must be to walke innocently , and inoffensiuely amongst men : so as none can challenge the christian iustly of any crime , iames . . religion vndefiled before god , seeketh to keepe it selfe vnspotted of the world , phil. . . walke blamelesse as lights . it is impossible not to be blamed : christs innocencie was traduced , and so is that of his seruants . keepe thy selfe vnspotted , though thou canst not keepe off the spattering of euill men : let them not iustly spot thee , though they will blame thee , be thou sure thou beest not blame worthie . what more seemely for the babes in christ then to be without maliciousnesse : or for the doues of christ then innocencie . secondly , what greater honour of godlinesse , then for to challenge the aduersarie ; as samuel , whose oxe or asse haue i taken ? which of you can accuse me of crime ? i can accuse my selfe of too much sin before god : but which of you can accuse me iustly , when iob can take the booke of his aduersarie and carrie it as his crowne ? thirdly , what greater cut and conuiction of the aduersarie , when he wanteth nothing but matter against the seruant of god ? this choketh him , & stoppeth his mouth , whose malice cannot be stopped . fourthly , what greater gaine to the truth and to our selues , when our vnblameable course , not onely giueth no offence , nor layeth blocks to hinder others from the profession : but may gaine them to imbrace the religion which is so innocent , . pet. . . hauing your conuersation honest amongst the gentiles , that whereas they speake euill of you as euill doers , they may by your good workes which they shall behold glorifie god in the day of their visitation . and to our selues not onely in auoiding the woe due to them by whom offences come : but the retaining of a cleare conscience void of offences towards god and all men . to provoke vs to the care of walking without reproofe ; here we are to consider the cautions which we are to take in this case : and secondly the meanes how we may walke without reproofe . the cautions are : first , neuer thinke to auoide reproofe of wicked ones , but let them haue no cause , and then barking against the sunne they may see their owne madnesse . secondly , auoide not mens reproofe by incurring gods reproofe ; nor by omitting any part of thy dutie ; nor committing any euill to please them . let euery man please his neighbour in that which is good : and the least euils must not be done for the attaining of the greatest good . rom. . thirdly , neuer care for that credit amongst men , which is seuered from religion , . ioh. . demetrius hath a good report of all men , and of the truth it selfe . neither care for credit in the world ; if thy graces be not witnessed in the churches . ioh. . let all the world reprooue thee rather then the godly , which haue the spirit of discerning . the meanes by which a man may walke without reproofe are : first , ioyne the care of a good name with a good conscience , rom. . . prouide things honest in the sight of god and all men . secondly , labour for faith , heb. . . by faith our fathers receiued a good report : faith as it purifieth the heart , so the life also . thirdly , get puritie of mind , spirit , and thoughts , get naturall corruption cast out of thy soule ; else it will breake out into thy iust reproofe : curb therefore thy naturall lusts . fourthly , auoyd all sinne , not onely apparant sinnes , but appearances of euill , motes as well as beames , thy motes ( being a professor ) become beames quickly . fiftly , meddle not with other mens businesses : but diligently attend thy owne , but so as thou seeke other mens good as well as thine owne , . corinthians . . . sixtly , be aboundant in good workes according to thy power , place , and opportunitie , coloss. . . workes of righteousnesse and mercie commend a man to men . those vertues are amiable euen in the eyes of wicked men . and iust dealing with aboundance of good workes bringeth a great deale of honour to religion . now a word of application according to the occasion . first you my worthy friend and man of god. i assure my selfe your care and ayme was ( before you gaue me this text , ) to make it your owne rule : that of your selfe , and the spouse whom you haue chosen the words of this text might be verified : they were both iust before god : i need not say much to one apprehensiue . but remember the counsell . let him that is iust be iust still , be still adding vnto your pietie , holinesse , and religious courses : you haue mannaged grace and religion in your selfe , and solitarinesse till this day : now you must mannage it in your other selfe , in whom you are thankfully to acknowledge it , wisely to encourage it , carefully to encrease it , and in case she bring you thousands of money ; yet hold this her worth , her wealth , her chiefe stocke and portion . you haue in your single estate worthily taught others as a man of knowledge , now you must dwell as a man of knowledge ; for the improuing of that stocke of grace which is in common betweene you , that your fiue tallents may be encreased to ten ; when our lord shall call the seruants to their reckoning . you haue this day taken vpon you authority and headship , and with that a double care : first how to vse it , secondly how to keepe it the way well to vse it , is to command and rule in the lord : that all your cōmands may carrie a stampe of gods impression vpon them , then shall they preuaile on the conscience , and win obedience from the wife , when the power of both husbands is vnited in them . as for keeping your authoritie you know the way , and so do not many , it will not be kept by force of armes or violence : but by religious example , and shewing your selfe the best and most godly , yea the patterne of pietie to the rest of your familie . gods shining image will not easily be contemned : for grace hath an attractiue and adamantine nature to allure and draw to it selfe whosoeuer can espie it . besides it cannot but be expected that you who haue more strength and knowledge , should expresse more grace : you haue now vndertaken to loue your wife , as christ loued his spouse , do it as he did , earnestly , wisely , liberally , and all to the end to helpe her to heauen , couering and curing all her infirmities ; this you will not faile to do , if you remember , that not a daughter of men : but a daughter of israel is committed to your charge . and to you whom god hath this day ioyned to an husband : know that elizabeth was iust as well as zacharie : and holinesse is here as commendable in her as it was in him . nay it was expected that elizabeth should shine in grace and godlinesse aboue ordinarie women , because she was zacharies wife , the priests wife , the wife of so holy a man. grace and holinesse decketh and adorneth all women in all ranks ; but especially ministers wiues , as wedded to more then ordinary meanes , and must be more eminent in you , as wedded to one ( were he not present i would say ) aboue many ordinary ministers . let your care be that it faile not on your part , but that it may be truly affirmed . they are both iust before god both pious , both wise , both modest , both holy . as your husband must dwell with you as a man of knowledge : so must you with him as with a man of knowledge . you are this day married to an head , whom you must obey in all things which he commandeth in the lord , that is , in whatsoeuer you cannot proue to be sinne : and this willingly , chearfully , constantly . for thus doth the church ( whose daughter you are ) performe obedience to her head and husband iesus christ. the same grace will cause you to honour his person in your heart , life , and whole behauiour : esteeming of him as the church doth of christ ; the chiefe of ten thousand . in one word it will make you do him good , and not euill all your dayes . oh what will not the fauour and wisedome of god do , when both married persons are thus iust before god. it will set a worke and quicken all gods graces bestowed on both . it will lead into the sight and obseruance of all good duties mutuall and personall . it will ease and lighten all crosses and discontents . it will sweeten and sanctifie all your societie , companie , and comforts , well , said salomon , hold her , and she will vphold you . and now we dismisse you with our humble prayer to god for his blessing and direction of you both in this your new estate ; that as you haue both entred this day into the couenant of god , so you may now couenant with your selues ; that according to this patterne held before you , you will both ayme to be iust before god ; and both walke in all gods commandements , and ordinances ( especially in this holy and comfortable ordinance without reproofe . notes, typically marginal, from the original text notes for div a -e . obser. . reason . . reason . p●al . . vse . genes . . . gen. . . prou. . . luc. . . . vse . doct. vse . . doct. . reason . . reason . . reason . . vse . . vse . doct. obiect . answ. . reason . . reason . . reason . . reason . notes of a iust man. note . note . . cor. . . note . note . note . note . note . . vse . . vse . note . . . vse . ier. . psal. . note . vse . notes of an vpright heart . manner . non dicit sine peccato : sed sine querela . doct. obiect . answ. . reason . vse . meanes of walking vnblameably . application to the bride groome . to the bride .